From 5ee7c2cc01250bba8bb8c47be5d96e4e7837470f Mon Sep 17 00:00:00 2001 From: Grant_Ailie Date: Mon, 24 Jul 2023 19:44:37 +0000 Subject: [PATCH 001/127] Merge Grant_Ailie-tc-create-1 into master by Grant_Ailie (#3394) --- tn_SNG.tsv | 28 +++++++++++++++------------- 1 file changed, 15 insertions(+), 13 deletions(-) diff --git a/tn_SNG.tsv b/tn_SNG.tsv index 870e085fe2..65c0949cbe 100644 --- a/tn_SNG.tsv +++ b/tn_SNG.tsv @@ -236,7 +236,7 @@ front:intro an3g 0 # Introduction to the Song of Songs\n\n## Part 1: General 3:11 zhva rc://*/ta/man/translate/figs-abstractnouns וּ⁠בְ⁠י֖וֹם שִׂמְחַ֥ת לִבּֽ⁠וֹ 1 If your language does not use an abstract noun for the idea of **joy**, you could express the same idea with an adjective such as “joyful” or in some other way that is natural in your language. Alternate translation: “on the day his heart was exceedingly joyful” or “on the day when his heart was very joyful” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 3:11 ei7z rc://*/ta/man/translate/figs-metonymy וּ⁠בְ⁠י֖וֹם שִׂמְחַ֥ת לִבּֽ⁠וֹ 1 Solomon’s inner being is being described by association with his **heart**, which the Jews viewed as being the center of a persons being and therefore the center of their mind and inner feelings. If it would be helpful in your language, you could use an equivalent expression or plain language as modeled by the UST. 3:11 sj76 gaze on King Solomon “look at King Solomon.” The word “gaze” refers to look at someone or something for a long time, usually with strong emotional feeling. -4:intro r3aw 0 # Song of Songs 4 General Notes\n\n## Special concepts in this chapter\n\n### Beauty\n\nThe woman is described as the epitome of beauty in ancient Israel. Not all cultures share the same the same standards of beauty.\n\n## Other possible translation difficulties in this chapter\n\n### Metaphors\n\nIn the ancient Near East, it was common to describe a woman using metaphors involving animals. In many cultures today, this can be considered offensive. Different metaphors of beauty are used in different cultures. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n### “My sister, my bride”\nThe woman described is not the sister of her husband. They are not related. Instead, this is a reference to a woman who is a fellow Israelite. +4:intro r3aw 0 # Song of Songs 4 General Notes\n\n## Special concepts in this chapter\n\n### Beauty\n\nThe woman is described as the epitome of beauty in ancient Israel. Not all cultures share the same the same standards of beauty.\n\n## Other possible translation difficulties in this chapter\n\n### Metaphors\n\nIn the ancient Near East, it was common to describe a woman using metaphors involving animals. In many cultures today, this can be considered offensive. Different metaphors of beauty are used in different cultures. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n### “My sister”\n\n\nThe phrase **my sister** is used in 4:9; 4:10, 4:12, 5:1, and 5:2. The man uses this phrase as a term of endearment for the woman he loves. The woman is not actually his sister. You should translate this phrase the same way each of the five times that it occurs in this book because the author uses it with the same meaning every time. See the note at the first occurrence of this phrase in 4:9 for more information regarding this phrase.\n\n 4:1 rg3f rc://*/ta/man/translate/figs-parallelism הִנָּ֨⁠ךְ יָפָ֤ה רַעְיָתִ⁠י֙ הִנָּ֣⁠ךְ יָפָ֔ה 1 See how you translated these two parallel phrases in [1:15](../01/15.md). 4:1 m3g6 rc://*/ta/man/translate/figs-metaphor עֵינַ֣יִ⁠ךְ יוֹנִ֔ים מִ⁠בַּ֖עַד לְ⁠צַמָּתֵ֑⁠ךְ 1 See how you translated the phrase **Your eyes are doves** in [1:15](../01/15.md). 4:1 pnn4 rc://*/ta/man/translate/figs-simile שַׂעְרֵ⁠ךְ֙ כְּ⁠עֵ֣דֶר הָֽ⁠עִזִּ֔ים שֶׁ⁠גָּלְשׁ֖וּ מֵ⁠הַ֥ר גִּלְעָֽד 1 Both the color and the motion of the woman’s **hair** is being compared to **a flock of goats that hop down from the slopes of Gilead**. Goats in Israel were black so the original readers would have understood this comparison to mean that the woman’s hair was black. Seen from a distance, a flock of black goats descending down from the high elevation of **Mount Gilead** would have created a majestic visual effect because the goats would have looked like one long flowing mass of black. If it would be helpful to your readers, you could state explicitly these two points of comparison. Alternate translation: “Your black hair moves in graceful waves like a flock of black goats moving down the slopes of Mount Gilead” or “Your long black hair flows in graceful waves like a flock of black goats coming down the slopes of Mount Gilead” @@ -269,22 +269,24 @@ front:intro an3g 0 # Introduction to the Song of Songs\n\n## Part 1: General 4:8 hwn4 תָּשׁ֣וּרִי 1 The word translated as **Descend** here could mean: (1 to come down from a height. If you choose this meaning you can follow the model of the ULT and UST. Alternate translation: “Climb down” (2) to bend down and look. Alternate translation: “Bend down and look” 4:8 m2km rc://*/ta/man/translate/translate-names מֵ⁠רֹ֣אשׁ אֲמָנָ֗ה מֵ⁠רֹ֤אשׁ שְׂנִיר֙ וְ⁠חֶרְמ֔וֹן 1 **Hermon** is a mountain range in northern Israel and **Amana** and **Senir** are both mountain peaks. 4:8 l03h rc://*/ta/man/translate/figs-parallelism מִ⁠מְּעֹנ֣וֹת אֲרָי֔וֹת מֵֽ⁠הַרְרֵ֖י נְמֵרִֽים 1 These two phrases mean very similar things. The second emphasizes the meaning of the first by repeating the same general idea with different words. Hebrew poetry was based on this kind of repetition, and it would be good to show this to your readers by including both phrases in your translation rather than combining them. However, if saying the same thing twice might be confusing for your readers, you could combine the phrases into one as modeled by the UST. +4:9 waew rc://*/ta/man/translate/figs-infostructure לִבַּבְתִּ֖⁠נִי אֲחֹתִ֣⁠י כַלָּ֑ה לִבַּבְתִּ֨י⁠נִי֙ 1 If it would be more natural in your language, you could change the order of these phrases and add the word to show that two of the lines are being used in order to add emphasis. Alternate translation: “My sister, my bride; you have enchanted my heart. Yes, you have enchanted my heart” 4:9 d7n7 rc://*/ta/man/translate/figs-idiom לִבַּבְתִּ֖⁠נִי…לִבַּבְתִּ֨י⁠נִי֙ 1 The phrase translated as **you have enchanted my heart** is an idiom which could mean: (1) to steal or capture a persons heart. In Jewish thinking the **heart** was the center of a persons thinking. To capture a persons **heart** probably also had the added meaning of causing them to be so in love that they could not think clearly because they were so overcome with feelings of love. Alternate translation: “You have captured my heart … you have captured my heart” or “It is as though you have captured my heart … it is as though you have captured my heart” or “You have made me feel so in love with you that it is as if I have lost my mind … you have made me feel so in love with you that it is as if I have lost my mind“ (2) the the woman had made the man’s **heart** beat faster. Alternate translation: “You have caused my heart to beat fast … you have caused my heart to beat fast” (3) that the woman had encouraged the man’s **heart**. Alternate translation: “You have encouraged my heart … you have encouraged my heart” or “You have given me heart … you have given me heart” 4:9 vdf7 rc://*/ta/man/translate/figs-metaphor אֲחֹתִ֣⁠י 1 The man and woman are not actually brother and sister. The phrase **my sister** is a term of endearment which expresses affection between lovers. This phrase indicates that the man and woman have a close companionship and deep emotional bond. If calling a lover **my sister** would be offensive or socially inappropriate in your culture you could use a different term of endearment or indicate the meaning of **my sister** with a footnote. Alternately, you could indicate the meaning explicitly as modeled by the UST. 4:10 v1gy rc://*/ta/man/translate/figs-metaphor אֲחֹתִ֣⁠י 1 See how you translated the phrase **my sister** in [4:9](../04/09.md). +4:10 pb12 rc://*/ta/man/translate/figs-infostructure מַה־יָּפ֥וּ דֹדַ֖יִ⁠ךְ אֲחֹתִ֣⁠י כַלָּ֑ה מַה־טֹּ֤בוּ דֹדַ֨יִ⁠ךְ֙ מִ⁠יַּ֔יִן 1 If it would be more natural in your language, you could change the order of these phrases and add the word to show that two of the lines are being used in order to add emphasis. Alternate translation: “My sister, my bride; how your love is beautiful. Yes, how your love is beautiful” 4:10 qy7v rc://*/ta/man/translate/figs-exclamation מַה־…מַה־ 1 Here, the word **How** is used as an exclamation to introduce two statements about how wonderful the woman’s **love** is. Use an exclamation that is natural in your language for communicating this. 4:10 ibb8 rc://*/ta/man/translate/figs-abstractnouns מַה־יָּפ֥וּ דֹדַ֖יִ⁠ךְ…מַה־טֹּ֤בוּ דֹדַ֨יִ⁠ךְ֙ מִ⁠יַּ֔יִן 1 If your language does not use an abstract noun for the idea of **love**, you could express the same idea with a verb form as modeled by the UST or in some other way that is natural in your language. 4:10 d1m6 rc://*/ta/man/translate/figs-explicit שְׁמָנַ֖יִ⁠ךְ 1 Here, **oils** refers to perfumes. In the authors culture pleasant smelling spices were mixed into olive oil in order to make a pleasant smelling perfume which was then put on the skin. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “your scented oils” or “the perfumed oils on your skin” 4:10 ts8k rc://*/ta/man/translate/figs-ellipsis שְׁמָנַ֖יִ⁠ךְ 1 The author is leaving out some of the words that a sentence would need in many languages to be complete. If your readers might misunderstand this, you could supply the words “is better” from the context as modeled by the UST. -4:10 wzb4 fragrance … perfume 0 See how you translated these words in [Song of Songs 1:3](../01/01.md). -4:10 r5ni spice 0 dried plants or seeds that have a good smell or taste -4:11 fw88 rc://*/ta/man/translate/figs-metaphor Your lips … drip honey 0 Possible meanings are that honey is a metaphor for (1) the sweet taste of the woman’s kisses or (2) the woman’s words. -4:11 vc6y rc://*/ta/man/translate/figs-metaphor honey and milk are under your tongue 0 Because “milk and honey” is a common phrase in the Bible, you should translate literally. Possible meanings are that honey is a metaphor for: (1) the sweet taste of the woman’s kisses or (2) the woman’s words. Milk is a metaphor for luxury, owning many things that help people enjoy life. When the woman kisses the man, he enjoys life. -4:11 nyc9 the fragrance of your garments is like the fragrance of Lebanon 0 “the smell of your clothes is like the smell of Lebanon.” Many cedar trees grew in Lebanon. Cedar trees smell very good, so Lebanon would have smelled sweet and fresh. -4:12 whp4 rc://*/ta/man/translate/figs-idiom My sister 0 This is an idiom of affection. They are not actually brother and sister. See how you translated this in [Song of Songs 4:9](./09.md). Alternate translation: “My dear” or “My darling” -4:12 nrw6 my bride 0 This Hebrew word can refer to a woman who is married or to one whom a man has arranged to become his son’s wife. If your language has a polite word that a man would use to his wife and that has not been used yet in this book, you could use it here. Otherwise you could use any polite term a man would use with his wife. See how you translated this in [Song of Songs 4:9](./09.md). -4:12 j45u rc://*/ta/man/translate/figs-metaphor is a garden locked up 0 “is a garden that no one can enter.” The garden is a metaphor for the woman, and the lock is a metaphor for her still being a virgin. -4:12 i5nb rc://*/ta/man/translate/figs-metaphor a spring that is sealed 0 “a spring with a cover on it.” The spring or well is a metaphor for the woman, and the cover is a metaphor for her being a virgin. +4:11 fw88 rc://*/ta/man/translate/figs-metaphor נֹ֛פֶת תִּטֹּ֥פְנָה שִׂפְתוֹתַ֖יִ⁠ךְ 1 Here the the woman’s **lips** refer to the kisses from her **lips** and the man says that they **drip with nectar** to indicate the pleasantness of her kisses. If it would be helpful in your language, you could use a simile or you could state the meaning plainly. Alternate translation: “Your kisses are so pleasant that it is as if your lips drip with nectar” or “Your kisses are delightfully sweet” or “Being kissed by you is as enjoyable as eating honey” +4:11 l8xe rc://*/ta/man/translate/figs-explicit נֹ֛פֶת 1 The word translated as **nectar** refers specifically to honey which drips or flows from honeycomb. If it would be helpful to your readers, you could indicate that explicitly by translating it as “honey” as modeled by the UST. +4:11 vc6y rc://*/ta/man/translate/figs-metaphor דְּבַ֤שׁ וְ⁠חָלָב֙ תַּ֣חַת לְשׁוֹנֵ֔⁠ךְ 1 The phrase **honey and milk are under your tongue** could mean: (1) that the taste of the woman’s kisses was as pleasant as milk and honey. Alternate translation: “your kisses are like milk and honey to me” or “your kisses are as pleasant and delightful as milk and honey” (2) that the woman’s words were as pleasant as milk and honey. Alternate translation: “your words are as pleasant as milk and honey” (3) that both the woman’s kisses and her words were as pleasant as milk and honey. Alternate translation: “the kisses from your mouth and your words are as pleasant as milk and honey to me” +4:11 nyc9 rc://*/ta/man/translate/figs-explicit וְ⁠רֵ֥יחַ שַׂלְמֹתַ֖יִ⁠ךְ כְּ⁠רֵ֥יחַ לְבָנֽוֹן 1 **Lebanon** is known for its forests of cedar trees. Cedar trees have a very pleasant smell. The phrase **the smell of your garments is like the smell of Lebanon** probably means that the woman’s clothes smelled like the smell of cedar wood. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “and the smell of your garments is like the smell of Lebanon’s pleasant smelling cedar” +4:12 ik5j rc://*/ta/man/translate/figs-infostructure גַּ֥ן ׀ נָע֖וּל אֲחֹתִ֣⁠י כַלָּ֑ה גַּ֥ל נָע֖וּל מַעְיָ֥ן חָתֽוּם 1 If it would be more natural in your language, you could change the order of these phrases. Alternate translation: “My sister, my bride; you are a locked garden, a locked spring, a sealed fountain” +4:12 j45u rc://*/ta/man/translate/figs-metaphor גַּ֥ן ׀ נָע֖וּל אֲחֹתִ֣⁠י כַלָּ֑ה 1 The man is speaking of the woman as if she were **a locked garden**. He means that the woman’s body is beautiful and seemingly inaccessible like a **locked garden**. If it would help your readers you could express the meaning as a simile. Alternate translation: “You are like a locked garden my sister, my bride” +4:12 whp4 rc://*/ta/man/translate/figs-metaphor אֲחֹתִ֣⁠י 1 See how you translated the phrase **my sister** in [4:9](../04/09.md). +4:12 i5nb rc://*/ta/man/translate/figs-exmetaphor גַּ֥ל נָע֖וּל מַעְיָ֥ן חָתֽוּם 1 The man continues to draw an extended comparison between the woman he loves and a **garden** by speaking of the woman as if she were **a locked spring** or **a sealed fountain** within a **locked garden**. The man means that the woman’s body is beautiful and seemingly inaccessible like a **a locked spring** or **a sealed fountain** that are within a **locked garden**. If it would help your readers you could express the meaning as a simile. Alternate translation: “you are like a locked spring, you are like a sealed fountain” +4:12 z4b8 rc://*/ta/man/translate/figs-parallelism גַּ֥ל נָע֖וּל מַעְיָ֥ן חָתֽוּם 1 The phrase **a locked spring** and the phrase **a sealed fountain** mean basically the same thing. The author is saying the same thing twice, in slightly different ways, for emphasis. If saying the same thing twice might be confusing for your readers, you can combine the phrases into one, as modeled by the UST, and show the emphasis in some other way. 4:13 uvg6 rc://*/ta/man/translate/figs-euphemism Your branches 0 branches or channels of rivers, a clear euphemism for the female body part. If any reference to this would be offensive, translate it as a synecdoche for the whole person. Alternate translation: “You” (See also: [[rc://*/ta/man/translate/figs-synecdoche]]) 4:13 i3mi a grove 0 a place where many trees grow together 4:13 eji6 with choice fruits 0 Alternate translation: “with the best kinds of fruits” @@ -307,11 +309,11 @@ front:intro an3g 0 # Introduction to the Song of Songs\n\n## Part 1: General 4:16 lqh1 rc://*/ta/man/translate/figs-metaphor May my beloved … choice fruit 0 The woman is inviting the man to make love to her. 4:16 dp46 my beloved 0 This phrase refers to the man whom the woman loves. In some languages it may be more natural for her to refer to him as “my lover.” See how you translated this in [Song of Songs 1:13](./12.md). Alternate translation: “my dear one” or “my lover” 4:16 mbn7 choice fruit 0 Alternate translation: “wonderful fruit” -5:intro kdw4 0 # Song of Songs 5 General Notes\n\n## Structure and formatting\n\nVerses 2–7 describe a dream the woman had.\n\n## Special concepts in this chapter\n\n### Beauty\n\nThe woman is described as the epitome of beauty in ancient Israel. Not all cultures share the same standards of beauty.\n\n## Important figures of speech in this chapter\n\n### Metaphors\n\nIn the ancient Near East, it was common to describe a woman using metaphors involving animals. In many cultures today, this can be considered offensive. Different metaphors of beauty are used in different cultures. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n## Other possible translation difficulties in this chapter\n\n### “My sister, my bride”\nThe woman described is not the sister of her husband. They are not related. Instead, this is a reference to a woman who is a fellow Israelite. +5:intro kdw4 0 # Song of Songs 5 General Notes\n\n## Structure and formatting\n\nVerses 2–7 describe a dream the woman had.\n\n## Special concepts in this chapter\n\n### Beauty\n\nThe woman is described as the epitome of beauty in ancient Israel. Not all cultures share the same standards of beauty.\n\n## Important figures of speech in this chapter\n\n### Metaphors\n\nIn the ancient Near East, it was common to describe a woman using metaphors involving animals. In many cultures today, this can be considered offensive. Different metaphors of beauty are used in different cultures. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n## Other possible translation difficulties in this chapter\n\n### “My sister”\n\n\nThe phrase **my sister** is used in 4:9; 4:10, 4:12, 5:1, and 5:2. The man uses this phrase as a term of endearment for the woman he loves. The woman is not actually his sister. You should translate this phrase in 5:1, and 5:2 the same way as you translated it in 4:9; 4:10, and 4:12 because the author uses it with the same meaning in this chapter. See the note at the first occurrence of this phrase in 4:9 for more information regarding this phrase. 5:1 zka3 rc://*/ta/man/translate/writing-poetry 0 # General Information:\n\n(See also: [[rc://*/ta/man/translate/figs-parallelism]]) 5:1 m575 I have come 0 It is clearly the woman’s lover who is speaking. 5:1 f2qr rc://*/ta/man/translate/figs-metaphor have come into my garden 0 The word “garden” is a metaphor for the woman. The man is finally able to fully enjoy the woman as they make love. (See also: [[rc://*/ta/man/translate/figs-euphemism]]) -5:1 tgd7 rc://*/ta/man/translate/figs-idiom my sister 0 This is an idiom of affection. They are not actually brother and sister. See how you translated this in [Song of Songs 4:9](../04/08.md). Alternate translation: “my dear” or “my darling” +5:1 tgd7 rc://*/ta/man/translate/figs-metaphor אֲחֹתִ֣⁠י 1 See how you translated the phrase **my sister** in [4:9](../04/09.md). 5:1 psq4 my bride 0 This Hebrew word can refer to a woman who is married or to one whom a man has arranged to become his son’s wife. If your language has a polite word that a man would use to his wife and that has not been used yet in this book, you could use it here. Otherwise you could use any polite term a man would use with his wife. See how you translated this in [Song of Songs 4:9](../04/08.md). 5:1 lgr1 rc://*/ta/man/translate/figs-metaphor myrrh … spice … honeycomb … honey … wine … milk 0 These are all metaphors for the man enjoying the woman’s body ([Song of Songs 1:13](../01/12.md), [Song of Songs 2:4](../02/03.md), [Song of Songs 4:11](../04/10.md), and [Song of Songs 4:14](../04/12.md)). 5:1 sq9d spice 0 plants that have a strong smell or taste @@ -320,7 +322,7 @@ front:intro an3g 0 # Introduction to the Song of Songs\n\n## Part 1: General 5:2 biy3 rc://*/ta/man/translate/figs-idiom but my heart was awake 0 The heart is the center of thought and feeling. Alternate translation: “but I could think clearly” or “but I knew what I was feeling” 5:2 tk43 my beloved 0 This phrase refers to the man whom the woman loves. In some languages it may be more natural for her to refer to him as “my lover.” See how you translated this in [Song of Songs 1:13](./12.md). Alternate translation: “my dear one” or “my lover” 5:2 qjv8 rc://*/ta/man/translate/figs-explicit Open to me 0 This could mean: (1) literal, “Open the door for me,” or (2) metaphorical, “Let me make love to you.” (See also: [[rc://*/ta/man/translate/figs-metaphor]]) -5:2 rx38 rc://*/ta/man/translate/figs-idiom my sister 0 This is an idiom of affection. They are not actually brother and sister. See how you translated this in [Song of Songs 4:9](../04/09.md). Alternate translation: “my dear” or “my darling” +5:2 rx38 rc://*/ta/man/translate/figs-idiom אֲחֹתִ֤⁠י 1 See how you translated the phrase **my sister** in [4:9](../04/09.md). 5:2 d52k my love 0 “you whom I love.” See how you translated this in [Song of Songs 1:9](../01/09.md). 5:2 c27j my dove 0 See how you translated this in [Song of Songs 2:14](../02/14.md). 5:2 gaj1 undefiled one 0 Alternate translation: “my perfect one” or “my faithful one” or “my innocent one” From 34252e112b7b3feb7086c65afcec89efb368f689 Mon Sep 17 00:00:00 2001 From: "jzavodney.uW" Date: Tue, 25 Jul 2023 11:31:32 +0000 Subject: [PATCH 002/127] Merge jzavodney.uW-tc-create-1 into master by jzavodney.uW (#3397) --- tn_NUM.tsv | 138 ++++++++++++++++++++++++++++++++++++----------------- 1 file changed, 95 insertions(+), 43 deletions(-) diff --git a/tn_NUM.tsv b/tn_NUM.tsv index d4570a6b66..32a9c62d4d 100644 --- a/tn_NUM.tsv +++ b/tn_NUM.tsv @@ -1,10 +1,12 @@ Reference ID Tags SupportReference Quote Occurrence Note -front:intro p55k 0 # Introduction to Numbers\n\n## Part 1: General Introduction\n\n### Outline of Numbers\n\n1. Preparing to leave Sinai (1:1–10:10)\n * Counting and assembling the tribes (1:1–4:49)\n * Regulations (5:1–6:27)\n * Dedicating the altar (7:1–89)\n * Setting up the lampstand (8:1–4)\n * Setting apart the Levites (8:5–29)\n * Second Passover; the cloud to lead them; trumpets (9:1–10:10)\n1. Sinai to Moab, through the wilderness (10:11–17:13)\n * Complaining and murmuring (10:11–11:15)\n * The quails (11:16–35)\n * Miriam’s leprosy (12:1–16)\n * The spies selected and sent (13:1–14:45)\n * Commands (15:1–41)\n * Korah’s rebellion (16:1–17:13)\n1. The Priests and purifying (18:1–19:22)\n * Priests and Levites (18:1–32)\n * The law about purifying (19:1–22)\n1. Conflicts (20:1–21:35)\n * Miriam’s death (20:1–13)\n * Edom’s refusal and Aaron’s death (20:14–29)\n * Journey to Moab (21:1–35)\n1. The Plains of Moab (22:1–36:13)\n * Balaam (22:1–24:25)\n * Baal Peor (25:1–18)\n * The second counting (26:1–65)\n * Inheritance rights for daughters (27:1–11)\n * Joshua succeeds Moses (27:12–23)\n * Offerings and women’s vows (28:1–30:16)\n * Midianite war (31:1–54)\n * Across the Jordan (32:1–42)\n * The people set up camp (33:1–56)\n * Land west of the Jordan; cities for Levites and cities of refuge (34:1–35:34)\n * Female heirs marry (36:1–13)\n\n### What is the Book of Numbers about?\n\nThe Book of Numbers tells about the people of Israel as they traveled from Mount Sinai in the wilderness to the Jordan River. While traveling, the Israelites became discouraged. So they rebelled against the leaders whom God had given them. At the Jordan River, the people of Israel refused to enter the Promised Land. Because the Israelites were afraid and did not trust God, he delayed their entry into the Promised Land for forty years (13:1–14:45). (See: [[rc://*/tw/dict/bible/kt/promisedland]])\n\n### How should the title of this book be translated?\n\nThe title of this book, “Numbers,” refers to when the number of the Israelites was counted. The people of the project language may already be familiar with the name “Numbers” from other Bible versions. If not, the translator could consider a clearer name for the book, such as “The Counting of the People of Israel.” (See: [[rc://*/tw/dict/bible/other/census]])\n\n### Who wrote the Book of Numbers?\n\nThe writers of both the Old and New Testament present Moses as being very involved with writing the Book of Numbers. However, at a later time, scribes and priests probably put the book into its present form. They may have included text from other sources. One such source was “the scroll of the Wars of Yahweh” (21:14).\n\n## Part 2: Important Religious and Cultural Concepts\n\n### How does Numbers present the idea of the whole community being responsible when only a few people sinned?\n\nThe people understood and assumed that God would punish the whole community of Israel if some of the people rebelled against him. God did often punish the entire nation when some of them sinned. All of the people in the ancient Near East would have understood and expected this. However, Moses and Aaron prayed for God to punish only those who were guilty.\n\n## Part 3: Important Translation Issues\n\n### Why does Moses speak using third person pronouns about himself?\n\nWhen an author wrote about something he was involved in, it was common for him to use the pronoun “he” instead of “I,” or “they” instead of “we.” The translator may decide to use the project’s normal pronouns instead. -1:intro av14 0 Figu# Numbers 1 General Notes\n\n## Structure and formatting\n\nThis chapter is intended to form a smooth transition from the last chapter of the book of Leviticus.\n\n## Special Concepts in this Chapter\n\n\n### Census\n\nThey counted how many men of military age were in each tribe of Israel. These men would also become the heads of families. It is possible the numbers in this chapter are rounded to the nearest 100.\n\n## General Notes\n\nWhen the text uses **according to their clans, according to the house of their fathers**, the two phrases mean the same thing. If saying the same thing twice might be confusing for your readers, you can combine the phrases into one. Alternate translation: “according to their ancestral groups” (See: rc://*/ta/man/translate/figs-parallelism) (See [1:2](../01/02/.md), [1:18](../01/20/.md), [1:20](../01/20/.md), [1:22](../01/22/.md), [1:24](../01/24/.md), [1:26](../01/26/.md), [1:28](../01/28/.md), [1:30](../01/30/.md), [1:32](../01/32/.md), [1:34](../01/34/.md), [1:36](../01/36/.md), [1:38](../01/38/.md), [1:40](../01/40/.md), [1:42](../01/42/.md).)\n\n**House of their fathers** could refer to: (1) the generic fathers and mothers from which each male descended. Alternate translation: "families" (2) specifically the 12 ancestral fathers of each Israelite tribe. Alternate translation: "their ancestral forefathers," (See [1:2](../01/02/.md), [1:18](../01/18/.md), [1:20](../01/20/.md), [1:22](../01/22/.md), [1:24](../01/24/.md), [1:26](../01/26/.md), [1:28](../01/28/.md), [1:30](../01/30/.md), [1:32](../01/32/.md), [1:34](../01/34/.md), [1:36](../01/36/.md), [1:38](../01/38/.md), [1:40](../01/40/.md), [1:42](../01/42/.md).)\n\nWhen the text uses a phrase like **the number of names**, **names** refers to people Moses would count ([1:2](../01/02/.md), [1:18](../01/18/.md)) or had counted ([1:20](../01/20/.md), [1:22](../01/22/.md), [1:24](../01/24/.md), [1:26](../01/26/.md), [1:28](../01/28/.md), [1:30](../01/30/.md), [1:32](../01/32/.md), [1:34](../01/34/.md), [1:36](../01/36/.md), [1:38](../01/38/.md), [1:40](../01/40/.md), [1:42](../01/42/.md)). Alternate translation: " the number of people" (See: rc://*/ta/man/translate/figs-metaphor)\n\n**A son of 20 years and upward** refers to a son who is at least 20 years old. It might be helpful in your language to state this more plainly. Alternate translation: "a man who is at least 20 years old" or "a man who is 20 years or older" (See: rc://*/ta/man/translate/figs-idiom) (This phrase surfaces in [1:3](../01/03/.md), [1:18](../01/18/.md), [1:20](../01/20/.md), [1:22](../01/22/.md), [1:24](../01/24/.md), [1:26](../01/26/.md), [1:28](../01/28/.md), [1:30](../01/30/.md), [1:32](../01/32/.md), [1:34](../01/34/.md), [1:36](../01/36/.md), [1:38](../01/38/.md), [1:40](../01/40/.md), [1:42](../01/42/.md).)\n\nThe text refers to a soldier by describing the action that characterizes a soldier, namely **one who goes out to war**. If your readers would not understand what this concept means in this context, you could express the meaning plainly. Alternate translation: "one who can be a soldier" or "one who can fight in a war" (This phrase surfaces in [1:3](../01/03/.md), [1:18](../01/18/.md), [1:20](../01/20/.md), [1:22](../01/22/.md), [1:24](../01/24/.md), [1:26](../01/26/.md), [1:28](../01/28/.md), [1:30](../01/30/.md), [1:32](../01/32/.md), [1:34](../01/34/.md), [1:36](../01/36/.md), [1:38](../01/38/.md), [1:40](../01/40/.md), [1:42](../01/42/.md).) +front:intro p55k 0 # Introduction to Numbers\n\n## Part 1: General Introduction\n\n### Outline of Numbers\n\n1. Preparing to leave Sinai (1:1–10:10)\n * Counting and assembling the tribes (1:1–4:49)\n * Regulations (5:1–6:27)\n * Dedicating the altar (7:1–89)\n * Setting up the lampstand (8:1–4)\n * Setting apart the Levites (8:5–29)\n * Second Passover; the cloud to lead them; trumpets (9:1–10:10)\n1. Sinai to Moab, through the wilderness (10:11–17:13)\n * Complaining and murmuring (10:11–11:15)\n * The quails (11:16–35)\n * Miriam’s leprosy (12:1–16)\n * The spies selected and sent (13:1–14:45)\n * Commands (15:1–41)\n * Korah’s rebellion (16:1–17:13)\n1. The Priests and purifying (18:1–19:22)\n * Priests and Levites (18:1–32)\n * The law about purifying (19:1–22)\n1. Conflicts (20:1–21:35)\n * Miriam’s death (20:1–13)\n * Edom’s refusal and Aaron’s death (20:14–29)\n * Journey to Moab (21:1–35)\n1. The Plains of Moab (22:1–36:13)\n * Balaam (22:1–24:25)\n * Baal Peor (25:1–18)\n * The second counting (26:1–65)\n * Inheritance rights for daughters (27:1–11)\n * Joshua succeeds Moses (27:12–23)\n * Offerings and women’s vows (28:1–30:16)\n * Midianite war (31:1–54)\n * Across the Jordan (32:1–42)\n * The people set up camp (33:1–56)\n * Land west of the Jordan; cities for Levites and cities of refuge (34:1–35:34)\n * Female heirs marry (36:1–13)\n\n### What is the Book of Numbers about?\n\nThe Book of Numbers tells about the people of Israel as they traveled from Mount Sinai in the wilderness to the Jordan River. While traveling, the Israelites became discouraged. So they rebelled against the leaders whom God had given them. At the Jordan River, the people of Israel refused to enter the Promised Land. Because the Israelites were afraid and did not trust God, he delayed their entry into the Promised Land for forty years (13:1–14:45). (See: [[rc://*/tw/dict/bible/kt/promisedland]])\n\n### How should the title of this book be translated?\n\nThe title of this book, “Numbers,” refers to when the number of the Israelites was counted. The people of the project language may already be familiar with the name “Numbers” from other Bible versions. If not, the translator could consider a clearer name for the book, such as “The Counting of the People of Israel.” (See: [[rc://*/tw/dict/bible/other/census]])\n\n### Who wrote the Book of Numbers?\n\nThe writers of both the Old and New Testament present Moses as being very involved with writing the Book of Numbers. However, at a later time, scribes and priests probably put the book into its present form. They may have included text from other sources. One such source was “the scroll of the Wars of Yahweh” (21:14).\n\n## Part 2: Important Religious and Cultural Concepts\n\n### How does Numbers present the idea of the whole community being responsible when only a few people sinned?\n\nThe people understood and assumed that God would punish the whole community of Israel if some of the people rebelled against him. God did often punish the entire nation when some of them sinned. All of the people in the ancient Near East would have understood and expected this. However, Moses and Aaron prayed for God to punish only those who were guilty.\n\n## Part 3: Important Translation Issues\n\n### Why does Moses speak using third person pronouns about himself?\n\nWhen an author wrote about something he was involved in, it was common for him to use the pronoun “he” instead of “I,” or “they” instead of “we.” The translator may decide to use the project’s normal pronouns instead.\n\n\n## Part 4: General Notes\n\n### Sons of Israel\n\nThroughout this book **sons of Israel** refers to the Israelite nation or people. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “the people of Israel” or “the Israelites” +1:intro av14 0 Figu# Numbers 1 General Notes\n\n## Structure and formatting\n\nThis chapter is intended to form a smooth transition from the last chapter of the book of Leviticus.\n\n## Special Concepts in this Chapter\n\n\n### Census\n\nThey counted how many men of military age were in each tribe of Israel. These men would also become the heads of families. It is possible the numbers in this chapter are rounded to the nearest 100.\n\n## General Notes\n\nWhen the text uses **according to their clans, according to the house of their fathers**, the two phrases mean the same thing. If saying the same thing twice might be confusing for your readers, you can combine the phrases into one. Alternate translation: “according to their ancestral groups” (See: rc://*/ta/man/translate/figs-parallelism) (See [1:2](../01/02/.md), [1:18](../01/20/.md), [1:20](../01/20/.md), [1:22](../01/22/.md), [1:24](../01/24/.md), [1:26](../01/26/.md), [1:28](../01/28/.md), [1:30](../01/30/.md), [1:32](../01/32/.md), [1:34](../01/34/.md), [1:36](../01/36/.md), [1:38](../01/38/.md), [1:40](../01/40/.md), [1:42](../01/42/.md).)\n\nWhen the text uses a phrase like **the number of names**, **names** refers to people Moses would count ([1:2](../01/02/.md), [1:18](../01/18/.md)) or had counted ([1:20](../01/20/.md), [1:22](../01/22/.md), [1:24](../01/24/.md), [1:26](../01/26/.md), [1:28](../01/28/.md), [1:30](../01/30/.md), [1:32](../01/32/.md), [1:34](../01/34/.md), [1:36](../01/36/.md), [1:38](../01/38/.md), [1:40](../01/40/.md), [1:42](../01/42/.md)). Alternate translation: " the number of people" (See: rc://*/ta/man/translate/figs-metaphor)\n\n**A son of 20 years and upward** refers to a son who is at least 20 years old. It might be helpful in your language to state this more plainly. Alternate translation: "a man who is at least 20 years old" or "a man who is 20 years or older" (See: rc://*/ta/man/translate/figs-idiom) (This phrase surfaces in [1:3](../01/03/.md), [1:18](../01/18/.md), [1:20](../01/20/.md), [1:22](../01/22/.md), [1:24](../01/24/.md), [1:26](../01/26/.md), [1:28](../01/28/.md), [1:30](../01/30/.md), [1:32](../01/32/.md), [1:34](../01/34/.md), [1:36](../01/36/.md), [1:38](../01/38/.md), [1:40](../01/40/.md), [1:42](../01/42/.md).)\n\nThe text refers to a soldier by describing the action that characterizes a soldier, namely **one who goes out to war**. If your readers would not understand what this concept means in this context, you could express the meaning plainly. Alternate translation: "one who can be a soldier" or "one who can fight in a war" (This phrase surfaces in [1:3](../01/03/.md), [1:18](../01/18/.md), [1:20](../01/20/.md), [1:22](../01/22/.md), [1:24](../01/24/.md), [1:26](../01/26/.md), [1:28](../01/28/.md), [1:30](../01/30/.md), [1:32](../01/32/.md), [1:34](../01/34/.md), [1:36](../01/36/.md), [1:38](../01/38/.md), [1:40](../01/40/.md), [1:42](../01/42/.md).) 1:1 u2p1 rc://*/ta/man/translate/translate-hebrewmonths לַ⁠חֹ֨דֶשׁ הַ⁠שֵּׁנִ֜י 1 The **second month** of the Hebrew calendar includes the last half of April and the first half of May on Western calendars. You could convert the Hebrew day and month into an approximate date on the calendar that your culture uses. However, the Jews used a lunar calendar, so if you use a solar calendar, the date will be different every year and the translation will not be entirely accurate. Therefore, you may want to provide the name of the month on the Hebrew calendar and the number of the day, which in this case is Iyar 1. Then, in a footnote, say approximately what time of year that is on your calendar. 1:1 owqr rc://*/ta/man/translate/translate-ordinal הַ⁠שֵּׁנִ֜י & הַ⁠שֵּׁנִ֗ית 1 If your language does not use ordinal numbers, you can use cardinal numbers here. Alternate translation: “of month two in year two” +1:1 ppu9 לֵ⁠אמֹֽר 1 Here, **saying** is a way of introducing a direct quotation in Hebrew. Most translations can omit it without harm. 1:2 m9tq rc://*/ta/man/translate/figs-idiom שְׂא֗וּ אֶת־רֹאשׁ֙ 1 Here, **lift up the heads** means to count the men by recording their names. Alternate translation: “Count them, recording each man’s name” -1:2 jnhs אֲבֹתָ֑⁠ם 1 As the General Notes to this chapter discuss, the expression **house of their fathers** could refer to: (1) the generic fathers and mothers from which each male descended. Alternate translation: "families" (2) specifically the 12 ancestral fathers of each Israelite tribe. Alternate translation: "their ancestral forefathers," +1:2 uprl rc://*/ta/man/translate/figs-metonymy בְּנֵֽי־יִשְׂרָאֵ֔ל 1 As the General Notes to the book discuss, the expression **sons of Israel** refers to the Israelite nation or people. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “the people of Israel” or “the Israelites” +1:2 jnhs לְ⁠מִשְׁפְּחֹתָ֖⁠ם לְ⁠בֵ֣ית אֲבֹתָ֑⁠ם 1 As the General Notes to this chapter discuss, **according to their clans, according to the house of their fathers** mean the same thing. If saying the same thing twice might be confusing for your readers, you can combine the phrases into one. Alternate translation: “according to their ancestral families” 1:2 dl47 rc://*/ta/man/translate/figs-metaphor בְּ⁠מִסְפַּ֣ר שֵׁמ֔וֹת 1 As the General Notes to this chapter discuss, when the text uses a phrase like **the number of names**, **names** refers to people Moses would count. Alternate translation: "the number of people" 1:2 po5z rc://*/ta/man/translate/figs-merism לְ⁠גֻלְגְּלֹתָֽ⁠ם 1 Here, **according to their skulls** is referring to the whole male person by naming one part of his body. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “according to their bodies,” 1:3 wtkl rc://*/ta/man/translate/figs-idiom מִ⁠בֶּ֨ן עֶשְׂרִ֤ים שָׁנָה֙ וָ⁠מַ֔עְלָ⁠ה 1 As the General Notes to this chapter discuss, **a son of 20 years and upward** refers to a son who is at least 20 years old. It might be helpful in your language to state this more plainly. Alternate translation: "a man who is at least 20 years old" or "a man who is 20 years or older" @@ -50,13 +52,13 @@ front:intro p55k 0 # Introduction to Numbers\n\n## Part 1: General Introducti 1:18 l763 rc://*/ta/man/translate/figs-idiom בְּ⁠מִסְפַּ֣ר שֵׁמ֗וֹת 1 See how you translated the phrase in [1:2](../01/02.md). 1:18 ku8z rc://*/ta/man/translate/figs-idiom מִ⁠בֶּ֨ן עֶשְׂרִ֥ים שָׁנָ֛ה וָ⁠מַ֖עְלָ⁠ה 1 See how you translated the phrase in [1:3](../01/03.md). 1:18 avnc rc://*/ta/man/translate/figs-merism לְ⁠גֻלְגְּלֹתָֽ⁠ם 1 See how you translated the phrase in [1:2](../01/02.md). -1:20 n9s3 rc://*/ta/man/translate/figs-metaphor בְנֵֽי־רְאוּבֵן֙ 1 **The sons of Reuben** means sons whose ancestor is Reuben. Alternate translation: “the sons whose ancestor is Reuben” +1:20 n9s3 rc://*/ta/man/translate/figs-metaphor בְנֵֽי־רְאוּבֵן֙ 1 **The sons of Reuben** means sons whose ancestor is Reuben. Alternate translation: “the sons whose ancestral father is Reuben” 1:20 bsfs rc://*/ta/man/translate/figs-parallelism לְ⁠מִשְׁפְּחֹתָ֖⁠ם לְ⁠בֵ֣ית אֲבֹתָ֑⁠ם 1 See how you translated the phrase in [1:2](../01/02/.md). 1:20 ygux rc://*/ta/man/translate/figs-metaphor בְּ⁠מִסְפַּ֤ר שֵׁמוֹת֙ 1 See how you translated this phrase in [1:2](../01/02.md). 1:20 gcet rc://*/ta/man/translate/figs-merism לְ⁠גֻלְגְּלֹתָ֔⁠ם\n 1 See how you translated this phrase in [1:2](../01/02.md). 1:20 imh0 rc://*/ta/man/translate/figs-idiom מִ⁠בֶּ֨ן עֶשְׂרִ֤ים שָׁנָה֙ וָ⁠מַ֔עְלָ⁠ה 1 See how you translated this phrase in [1:3](../01/03.md). 1:20 w4pq rc://*/ta/man/translate/figs-metonymy יֹצֵ֥א צָבָֽא 1 See how you translated this phrase in [1:3](../01/03.md). -1:21 lpku rc://*/ta/man/translate/figs-activepassive פְּקֻדֵי⁠הֶ֖ם 1 The text does not specify who counted those **counted ones**. Most likely, Moses ordered Aaron and the 12 tribal leaders to count the tribe of Reuben. If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Alternate translation: “Those Moses counted" or "Those Moses, Aaron, and the 12 tribal leaders counted" +1:21 lpku rc://*/ta/man/translate/figs-activepassive פְּקֻדֵי⁠הֶ֖ם 1 The text does not specify who counted those **counted ones**. Most likely, Moses ordered Aaron and the 12 tribal leaders to count the tribe of Reuben. If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Alternate translation: “those Moses counted" or "those Moses, Aaron, and the 12 tribal leaders counted" 1:21 v8dy rc://*/ta/man/translate/translate-numbers שִׁשָּׁ֧ה וְ⁠אַרְבָּעִ֛ים אֶ֖לֶף וַ⁠חֲמֵ֥שׁ מֵאֽוֹת 1 Alternate translation: “forty-six thousand five hundred men” 1:22 yd37 rc://*/ta/man/translate/figs-metaphor לִ⁠בְנֵ֣י שִׁמְע֔וֹן 1 See how you translated a similar phrase in [1:20](../01/20/.md). 1:22 pv2l rc://*/ta/man/translate/figs-parallelism לְ⁠מִשְׁפְּחֹתָ֖⁠ם לְ⁠בֵ֣ית אֲבֹתָ֑⁠ם 1 See how you translated this phrase in [1:2](../01/02.md). @@ -65,54 +67,104 @@ front:intro p55k 0 # Introduction to Numbers\n\n## Part 1: General Introducti 1:22 w1pt rc://*/ta/man/translate/figs-merism לְ⁠גֻלְגְּלֹתָ֔⁠ם 1 See how you translated this phrase in [1:2](../01/02.md). 1:22 lgm3 rc://*/ta/man/translate/figs-idiom מִ⁠בֶּ֨ן עֶשְׂרִ֤ים שָׁנָה֙ וָ⁠מַ֔עְלָ⁠ה 1 See how you translated this phrase in [1:3](../01/03.md). 1:22 rrtn rc://*/ta/man/translate/figs-idiom יֹצֵ֥א צָבָֽא 1 See how you translated this phrase in [1:3](../01/03.md). -1:23 g5ix rc://*/ta/man/translate/figs-activepassive פְּקֻדֵי⁠הֶ֖ם 1 See how you translated this phrase in [1:21](../01/21.md). -1:23 jkgb rc://*/ta/man/translate/translate-numbers תִּשְׁעָ֧ה וַ⁠חֲמִשִּׁ֛ים אֶ֖לֶף וּ⁠שְׁלֹ֥שׁ מֵאֽוֹת 1 Alternate translation: "59,300" +1:23 g5ix rc://*/ta/man/translate/figs-activepassive פְּקֻדֵי⁠הֶ֖ם 1 See how you translated this word in [1:21](../01/21.md). +1:23 jkgb rc://*/ta/man/translate/translate-numbers תִּשְׁעָ֧ה וַ⁠חֲמִשִּׁ֛ים אֶ֖לֶף וּ⁠שְׁלֹ֥שׁ מֵאֽוֹת 1 Alternate translation: "fifty-nine thousand three hundred" 1:24 p8et rc://*/ta/man/translate/figs-metaphor לִ⁠בְנֵ֣י גָ֔ד 1 See how you translated this phrase in [1:20](../01/20.md). 1:24 thvt rc://*/ta/man/translate/figs-parallelism לְ⁠מִשְׁפְּחֹתָ֖⁠ם לְ⁠בֵ֣ית אֲבֹתָ֑⁠ם 1 See how you translated this phrase in [1:2](../01/02.md). 1:24 rprg rc://*/ta/man/translate/figs-metaphor בְּ⁠מִסְפַּ֣ר שֵׁמ֗וֹת 1 See how you translated this phrase in [1:2](../01/02.md). 1:24 llct rc://*/ta/man/translate/figs-idiom מִ⁠בֶּ֨ן עֶשְׂרִ֤ים שָׁנָה֙ וָ⁠מַ֔עְלָ⁠ה 1 See how you translated this phrase in [1:3](../01/03.md). 1:24 boe6 rc://*/ta/man/translate/figs-metonymy יֹצֵ֥א צָבָֽא 1 See how you translated this phrase in [1:3](../01/03.md). -1:25 au8r rc://*/ta/man/translate/figs-activepassive פְּקֻדֵי⁠הֶ֖ם 1 See how you translated this phrase in [1:21](../01/21.md). -1:25 xw6x rc://*/ta/man/translate/translate-numbers חֲמִשָּׁ֤ה וְ⁠אַרְבָּעִים֙ אֶ֔לֶף וְ⁠שֵׁ֥שׁ מֵא֖וֹת וַ⁠חֲמִשִּֽׁים 1 Alternate translation: 45,650 +1:25 au8r rc://*/ta/man/translate/figs-activepassive פְּקֻדֵי⁠הֶ֖ם 1 See how you translated this word in [1:21](../01/21.md). +1:25 xw6x rc://*/ta/man/translate/translate-numbers חֲמִשָּׁ֤ה וְ⁠אַרְבָּעִים֙ אֶ֔לֶף וְ⁠שֵׁ֥שׁ מֵא֖וֹת וַ⁠חֲמִשִּֽׁים 1 Alternate translation: "forty-five thousand six hundred fifty" 1:26 dm5n rc://*/ta/man/translate/figs-metaphor לִ⁠בְנֵ֣י יְהוּדָ֔ה 1 See how you translated this phrase in [1:20](../01/20.md). 1:26 jsxt rc://*/ta/man/translate/figs-parallelism לְ⁠מִשְׁפְּחֹתָ֖⁠ם לְ⁠בֵ֣ית אֲבֹתָ֑⁠ם 1 See how you translated this phrase in [1:2](../01/02.md). 1:26 bdn9 rc://*/ta/man/translate/figs-metaphor בְּ⁠מִסְפַּ֣ר שֵׁמֹ֗ת 1 See how you translated this phrase in [1:2](../01/02.md). 1:26 tfan rc://*/ta/man/translate/figs-idiom מִ⁠בֶּ֨ן עֶשְׂרִ֤ים שָׁנָה֙ וָ⁠מַ֔עְלָ⁠ה 1 See how you translated this phrase in [1:3](../01/03.md). 1:26 u7lk rc://*/ta/man/translate/figs-metonymy יֹצֵ֥א צָבָֽא 1 See how you translated this phrase in [1:3](../01/03.md). -1:27 wa5g rc://*/ta/man/translate/figs-activepassive פְּקֻדֵי⁠הֶ֖ם 1 See how you translated this phrase in [1:21](../01/21.md). -1:27 vh5e rc://*/ta/man/translate/translate-numbers אַרְבָּעָ֧ה וְ⁠שִׁבְעִ֛ים אֶ֖לֶף וְ⁠שֵׁ֥שׁ מֵאֽוֹת 1 Alternate translation: "74,600" -1:28 mv7f rc://*/ta/man/translate/figs-activepassive were counted all the names of each and every man … clans and families 0 The phrase “were counted” can be stated in active form. This long phrase is repeated multiple times in the census. See how you translated it in [Numbers 1:20](../01/20.md). Alternate translation: “they counted all the names of each and every man … clans and families” -1:29 nv2y rc://*/ta/man/translate/translate-numbers 54,400 men 0 Alternate translation: “fifty-four thousand four hundred men” -1:30 d4ce rc://*/ta/man/translate/figs-activepassive were counted all the names of each and every man … clans and families 0 The phrase “were counted” can be stated in active form. This long phrase is repeated multiple times in the census. See how you translated it in [Numbers 1:20](../01/20.md). Alternate translation: “they counted all the names of each and every man … clans and families” -1:31 x4v2 rc://*/ta/man/translate/translate-numbers 57,400 men 0 Alternate translation: “fifty-seven thousand four hundred men” -1:32 wc6u rc://*/ta/man/translate/figs-activepassive were counted all the names of each and every man … clans and families 0 The phrase “were counted” can be stated in active form. This long phrase is repeated multiple times in the census. See how you translated it in [Numbers 1:20](../01/20.md). Alternate translation: “they counted all the names of each and every man … clans and families” -1:33 vfi3 rc://*/ta/man/translate/translate-numbers 40,500 men 0 Alternate translation: “forty thousand five hundred men” -1:34 xem1 rc://*/ta/man/translate/figs-activepassive were counted all the names of each and every man … clans and families 0 The phrase “were counted” can be stated in active form. This long phrase is repeated multiple times in the census. See how you translated it in [Numbers 1:20](../01/20.md). Alternate translation: “they counted all the names of each and every man … clans and families” -1:35 p275 rc://*/ta/man/translate/translate-numbers 32,200 men 0 Alternate translation: “thirty-two thousand two hundred men” -1:36 qk2s rc://*/ta/man/translate/figs-activepassive were counted all the names of each and every man … clans and families 0 The phrase “were counted” can be stated in active form. This long phrase is repeated multiple times in the census. See how you translated it in [Numbers 1:20](../01/20.md). Alternate translation: “they counted all the names of each and every man … clans and families” -1:37 z1k4 rc://*/ta/man/translate/translate-numbers 35,400 men 0 Alternate translation: “thirty-five thousand four hundred men” -1:38 gkt3 rc://*/ta/man/translate/figs-activepassive were counted all the names of each and every man … clans and families 0 The phrase “were counted” can be stated in active form. This long phrase is repeated multiple times in the census. See how you translated it in [Numbers 1:20](../01/20.md). Alternate translation: “they counted all the names of each and every man … clans and families” -1:39 iuf8 rc://*/ta/man/translate/translate-numbers They counted 62,700 0 Alternate translation: “They counted sixty-two thousand seven hundred” -1:40 ehj1 rc://*/ta/man/translate/figs-activepassive were counted all the names of each and every man … clans and families 0 The phrase “were counted” can be stated in active form. This long phrase is repeated multiple times in the census. See how you translated it in [Numbers 1:20](../01/20.md). Alternate translation: “they counted all the names of each and every man … clans and families” -1:41 az93 rc://*/ta/man/translate/translate-numbers They counted 41,500 0 Alternate translation: “They counted forty-one thousand five hundred” -1:42 mlr4 rc://*/ta/man/translate/figs-activepassive were counted all the names of each and every man … clans and families 0 The phrase “were counted” can be stated in active form. This long phrase is repeated multiple times in the census. See how you translated it in [Numbers 1:20](../01/20.md). Alternate translation: “they counted all the names of each and every man … clans and families” -1:43 nv44 rc://*/ta/man/translate/translate-numbers They counted 53,400 0 Alternate translation: “They counted fifty-three thousand four hundred” -1:45 zf3e rc://*/ta/man/translate/figs-activepassive So all the men of Israel … were counted in each of their families 0 The phrase “were counted” can be stated in active form. This long phrase is repeated multiple times in the census. See how you translated it in [Numbers 1:20](../01/20.md). Alternate translation: “So they counted all the men of Israel … in each of their families” -1:46 v79v rc://*/ta/man/translate/translate-numbers 603,550 men 0 Alternate translation: “six hundred and three thousand five hundred and fifty men” -1:47 rv7a rc://*/ta/man/translate/figs-activepassive the men who were descended from Levi were not counted 0 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “Moses and Aaron did not count the men who were descended from Levi” -1:47 nym2 rc://*/ta/man/translate/figs-activepassive who were descended from Levi 0 In some languages this is a passive verb. If needed, this can be written differently. Alternate translation: “who were from the tribe of Levi” -1:49 k39s rc://*/ta/man/translate/figs-synecdoche must not count the tribe of Levi 0 Here the “tribe of Levi” refers to all of the men in the tribe of Levi. Alternate translation: “must not count the men of the tribe of Levi” -1:50 z56z the tabernacle of the covenant decrees 0 The tabernacle was also called by this longer name because the ark with the law of God was placed inside it. -1:50 r7xf everything in it 0 Here “it” refers to the tabernacle. -1:50 z9k7 rc://*/ta/man/translate/figs-explicit The Levites must carry the tabernacle 0 It was their job to carry the tabernacle when they traveled. Alternate translation: “When you travel, the Levites must carry the tabernacle” -1:50 dd55 rc://*/ta/man/translate/figs-idiom make their camp around it 0 This means that they were to set up their tents around the tabernacle. Alternate translation: “set up their tents around it” -1:51 p4ac rc://*/ta/man/translate/figs-activepassive When the tabernacle is to be set up 0 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “When it is time to set up the tabernacle” -1:51 cju9 rc://*/ta/man/translate/figs-activepassive Any stranger … must be killed 0 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “Any stranger … must die” or “You must kill any stranger who comes near the tabernacle” -1:52 gre3 the banner 0 a large flag -1:52 qn3w his armed group 0 Alternate translation: “his military division” -1:53 yl7f the tabernacle of the covenant decrees 0 The tabernacle was also called by this longer name because the ark with the law of God was placed inside it. See how you translated this in [Numbers 1:50](../01/50.md). -1:53 j1iz rc://*/ta/man/translate/figs-metaphor so that my anger does not come upon the people of Israel 0 Here Yahweh speaks of not punishing the Israelites as his anger not coming upon them. The phrase “come upon” refers to his anger being applied to them. Alternate translation: “so that in my anger I do not punish the people of Israel” -1:54 k71a rc://*/ta/man/translate/figs-explicit Yahweh commanded through Moses 0 Yahweh had commanded Moses everything that the Israelites were to do, and then Moses had commanded the Israelites. +1:27 wa5g rc://*/ta/man/translate/figs-activepassive פְּקֻדֵי⁠הֶ֖ם 1 See how you translated this word in [1:21](../01/21.md). +1:27 vh5e rc://*/ta/man/translate/translate-numbers אַרְבָּעָ֧ה וְ⁠שִׁבְעִ֛ים אֶ֖לֶף וְ⁠שֵׁ֥שׁ מֵאֽוֹת 1 Alternate translation: "seventy-four thousand six hundred" +1:28 mv7f rc://*/ta/man/translate/figs-metaphor לִ⁠בְנֵ֣י יִשָּׂשכָ֔ר 1 See how you translated a similar phrase in [1:20](../01/20.md). +1:28 j7kb rc://*/ta/man/translate/figs-parallelism לְ⁠מִשְׁפְּחֹתָ֖⁠ם לְ⁠בֵ֣ית אֲבֹתָ֑⁠ם 1 See how you translated this phrase in [1:2](../01/02.md). +1:28 lo3z rc://*/ta/man/translate/figs-metaphor בְּ⁠מִסְפַּ֣ר שֵׁמֹ֗ת 1 See how you translated this phrase in [1:2](../01/02.md). +1:28 pl4y rc://*/ta/man/translate/figs-idiom מִ⁠בֶּ֨ן עֶשְׂרִ֤ים שָׁנָה֙ וָ⁠מַ֔עְלָ⁠ה 1 See how you translated this phrase in [1:3](../01/03.md). +1:28 lpsb rc://*/ta/man/translate/figs-metonymy יֹצֵ֥א צָבָֽא 1 See how you translated this phrase in [1:3](../01/03.md). +1:29 nv2y rc://*/ta/man/translate/figs-activepassive פְּקֻדֵי⁠הֶ֖ם 1 See how you translated this word in [1:21](../01/21.md). +1:29 s35n rc://*/ta/man/translate/translate-numbers אַרְבָּעָ֧ה וַ⁠חֲמִשִּׁ֛ים אֶ֖לֶף וְ⁠אַרְבַּ֥ע מֵאֽוֹת 1 Alternate translation: "fifty-four thousand four hundred" +1:30 d4ce rc://*/ta/man/translate/figs-metaphor לִ⁠בְנֵ֣י זְבוּלֻ֔ן 1 See how you translated a similar phrase in [1:20](../01/20.md). +1:30 rqjb rc://*/ta/man/translate/figs-parallelism לְ⁠מִשְׁפְּחֹתָ֖⁠ם לְ⁠בֵ֣ית אֲבֹתָ֑⁠ם 1 See how you translated this phrase in [1:2](../01/02.md). +1:30 sixu rc://*/ta/man/translate/figs-metaphor בְּ⁠מִסְפַּ֣ר שֵׁמֹ֗ת 1 See how you translated this phrase in [1:2](../01/02.md). +1:30 cxv2 rc://*/ta/man/translate/figs-idiom מִ⁠בֶּ֨ן עֶשְׂרִ֤ים שָׁנָה֙ וָ⁠מַ֔עְלָ⁠ה 1 See how you translated this phrase in [1:3](../01/03.md). +1:30 xufm rc://*/ta/man/translate/figs-metonymy יֹצֵ֥א צָבָֽא 1 See how you translated this phrase in [1:3](../01/03.md). +1:31 x4v2 rc://*/ta/man/translate/figs-activepassive פְּקֻדֵי⁠הֶ֖ם 1 See how you translated this word in [1:20](../01/20.md). +1:31 v7sy rc://*/ta/man/translate/translate-numbers שִׁבְעָ֧ה וַ⁠חֲמִשִּׁ֛ים אֶ֖לֶף וְ⁠אַרְבַּ֥ע מֵאֽוֹת 1 Alternate translation: "fifty-seven thousand four hundred" +1:32 wc6u rc://*/ta/man/translate/figs-metaphor לִ⁠בְנֵ֤י יוֹסֵף֙ 1 See how you translated a similar phrase in [1:20](../01/20.md). +1:32 f313 rc://*/ta/man/translate/figs-metaphor לִ⁠בְנֵ֣י אֶפְרַ֔יִם 1 See how you translated a similar phrase in [1:20](../01/20.md). +1:32 f4l6 rc://*/ta/man/translate/figs-parallelism לְ⁠מִשְׁפְּחֹתָ֖⁠ם לְ⁠בֵ֣ית אֲבֹתָ֑⁠ם 1 See how you translated this phrase in [1:2](../01/2.md). +1:32 tf4d rc://*/ta/man/translate/figs-metaphor בְּ⁠מִסְפַּ֣ר שֵׁמֹ֗ת 1 See how you translated this phrase in [1:2](../01/02.md). +1:32 cnat rc://*/ta/man/translate/figs-idiom מִ⁠בֶּ֨ן עֶשְׂרִ֤ים שָׁנָה֙ וָ⁠מַ֔עְלָ⁠ה 1 See how you translated this phrase in [1:3](../01/03.md). +1:32 qn83 rc://*/ta/man/translate/figs-metonymy יֹצֵ֥א צָבָֽא 1 See how you translated this phrase in [1:3](../01/03.md). +1:33 vfi3 rc://*/ta/man/translate/figs-activepassive פְּקֻדֵי⁠הֶ֖ם 1 See how you translated this word in [1:21](../01/21.md). +1:33 rp9v rc://*/ta/man/translate/translate-numbers אַרְבָּעִ֥ים אֶ֖לֶף וַ⁠חֲמֵ֥שׁ מֵאֽוֹת 1 Alternate translation: "forty thousand five hundred" +1:34 xem1 rc://*/ta/man/translate/figs-metaphor לִ⁠בְנֵ֣י מְנַשֶּׁ֔ה 1 See how you translated a similar phrase in [1:20](../01/20.md). +1:34 os9l rc://*/ta/man/translate/figs-parallelism לְ⁠מִשְׁפְּחֹתָ֖⁠ם לְ⁠בֵ֣ית אֲבֹתָ֑⁠ם 1 See how you translated this phrase in [1:2](../01/02.md). +1:34 ql0k rc://*/ta/man/translate/figs-metaphor בְּ⁠מִסְפַּ֣ר שֵׁמ֗וֹת 1 See how you translated this phrase in [1:2](../01/02.md). +1:34 m6v1 rc://*/ta/man/translate/figs-idiom מִ⁠בֶּ֨ן עֶשְׂרִ֤ים שָׁנָה֙ וָ⁠מַ֔עְלָ⁠ה 1 See how you translated this phrase in [1:2](../01/02.md). +1:34 fck2 rc://*/ta/man/translate/figs-metonymy יֹצֵ֥א צָבָֽא 1 See how you translated this phrase in [1:3](../01/03.md). +1:35 p275 rc://*/ta/man/translate/translate-numbers שְׁנַ֧יִם וּ⁠שְׁלֹשִׁ֛ים אֶ֖לֶף וּ⁠מָאתָֽיִם 1 Alternate translation: “thirty-two thousand two hundred men” +1:35 tuii rc://*/ta/man/translate/figs-activepassive פְּקֻדֵי⁠הֶ֖ם 1 See how you translated this word in [1:21](../01/21.md). +1:35 tyjy rc://*/ta/man/translate/translate-numbers שְׁנַ֧יִם וּ⁠שְׁלֹשִׁ֛ים אֶ֖לֶף וּ⁠מָאתָֽיִם 1 Alternate translation: "thirty-two thousand two hundred +1:36 qk2s rc://*/ta/man/translate/figs-metaphor לִ⁠בְנֵ֣י בִנְיָמִ֔ן 1 See how you translated a similar phrase in [1:20](../01/20.md). +1:36 ym07 rc://*/ta/man/translate/figs-parallelism לְ⁠מִשְׁפְּחֹתָ֖⁠ם לְ⁠בֵ֣ית אֲבֹתָ֑⁠ם 1 See how you translated this phrase in [1:2](../01/02.md). +1:36 xjv0 rc://*/ta/man/translate/figs-metaphor בְּ⁠מִסְפַּ֣ר שֵׁמֹ֗ת 1 See how you translated this phrase in [1:2](../01/02.md). +1:36 e5hr rc://*/ta/man/translate/figs-idiom מִ⁠בֶּ֨ן עֶשְׂרִ֤ים שָׁנָה֙ וָ⁠מַ֔עְלָ⁠ה 1 See how you translated this phrase in [1:3](../01/03.md). +1:36 xspu rc://*/ta/man/translate/figs-metonymy יֹצֵ֥א צָבָֽא 1 See how you translated this phrase in [1:3](../01/03.md). +1:37 z1k4 rc://*/ta/man/translate/figs-activepassive פְּקֻדֵי⁠הֶ֖ם 1 See how you translated this word in [1:21](../01/21.md). +1:37 nfvu rc://*/ta/man/translate/translate-numbers חֲמִשָּׁ֧ה וּ⁠שְׁלֹשִׁ֛ים אֶ֖לֶף וְ⁠אַרְבַּ֥ע מֵאֽוֹת 1 Alternate translation: "thirty-five thousand four hundred" +1:38 gkt3 rc://*/ta/man/translate/figs-metaphor לִ⁠בְנֵ֣י דָ֔ן 1 See how you translated a similar phrase in [1:20](../01/20.md). +1:38 l5zi rc://*/ta/man/translate/figs-parallelism לְ⁠מִשְׁפְּחֹתָ֖⁠ם לְ⁠בֵ֣ית אֲבֹתָ֑⁠ם 1 See how you translated this phrase in [1:2](../01/02.md). +1:38 bvut rc://*/ta/man/translate/figs-metaphor בְּ⁠מִסְפַּ֣ר שֵׁמֹ֗ת 1 See how you translated this phrase in [1:2](../01/02.md). +1:38 vc8m rc://*/ta/man/translate/figs-idiom מִ⁠בֶּ֨ן עֶשְׂרִ֤ים שָׁנָה֙ וָ⁠מַ֔עְלָ⁠ה 1 See how you translated this phrase in [1:3](../01/03.md). +1:38 a6z4 rc://*/ta/man/translate/figs-metonymy יֹצֵ֥א צָבָֽא 1 See how you translated this phrase in [1:3](../01/03.md). +1:39 iuf8 rc://*/ta/man/translate/figs-activepassive פְּקֻדֵי⁠הֶ֖ם 1 See how you translated this word in [1:21](../01/21.md). +1:39 yqdb rc://*/ta/man/translate/translate-numbers שְׁנַ֧יִם וְ⁠שִׁשִּׁ֛ים אֶ֖לֶף וּ⁠שְׁבַ֥ע מֵאֽוֹת 1 Alternate translation: "sixty-two thousand seven hundred" +1:40 ehj1 rc://*/ta/man/translate/figs-metaphor לִ⁠בְנֵ֣י אָשֵׁ֔ר 1 See how you translated this phrase in [1:20](../01/20.md). +1:40 larw rc://*/ta/man/translate/figs-parallelism לְ⁠מִשְׁפְּחֹתָ֖⁠ם לְ⁠בֵ֣ית אֲבֹתָ֑⁠ם 1 See how you translated this phrase in [1:2](../01/02.md). +1:40 leoz rc://*/ta/man/translate/figs-metaphor בְּ⁠מִסְפַּ֣ר שֵׁמֹ֗ת 1 See how you translated this phrase in [1:2](../01/02.md). +1:40 k8eh rc://*/ta/man/translate/figs-idiom מִ⁠בֶּ֨ן עֶשְׂרִ֤ים שָׁנָה֙ וָ⁠מַ֔עְלָ⁠ה 1 See how you translated this phrase in [1:3](../01/03.md). +1:40 klne rc://*/ta/man/translate/figs-metaphor יֹצֵ֥א צָבָֽא 1 See how you translated this phrase in [1:3](../01/03.md). +1:41 az93 rc://*/ta/man/translate/figs-activepassive פְּקֻדֵי⁠הֶ֖ם 1 See how you translated this word in [1:21](../01/21.md). +1:41 vv5x rc://*/ta/man/translate/translate-numbers אֶחָ֧ד וְ⁠אַרְבָּעִ֛ים אֶ֖לֶף וַ⁠חֲמֵ֥שׁ מֵאֽוֹת 1 Alternate translation: "forty-one thousand five hundred" +1:42 mlr4 rc://*/ta/man/translate/figs-activepassive בְּנֵ֣י נַפְתָּלִ֔י 1 See how you translated a similar phrase in [1:20](../01/20.md). +1:42 i55q rc://*/ta/man/translate/figs-parallelism לְ⁠מִשְׁפְּחֹתָ֖⁠ם לְ⁠בֵ֣ית אֲבֹתָ֑⁠ם 1 See how you translated this phrase in [1:2](../01/02.md). +1:42 tiyc rc://*/ta/man/translate/figs-metaphor בְּ⁠מִסְפַּ֣ר שֵׁמֹ֗ת 1 See how you translated this phrase in [1:2](../01/02.md). +1:42 qsnr rc://*/ta/man/translate/figs-idiom מִ⁠בֶּ֨ן עֶשְׂרִ֤ים שָׁנָה֙ וָ⁠מַ֔עְלָ⁠ה 1 See how you translated this phrase in [1:3](../01/03.md). +1:42 eqkl rc://*/ta/man/translate/figs-metonymy יֹצֵ֥א צָבָֽא 1 See how you translated this phrase in [1:3](../01/03.md). +1:43 nv44 rc://*/ta/man/translate/figs-activepassive פְּקֻדֵי⁠הֶ֖ם 1 See how you translated this phrase in [1:21](../01/21.md). +1:43 sskz rc://*/ta/man/translate/translate-numbers שְׁלֹשָׁ֧ה וַ⁠חֲמִשִּׁ֛ים אֶ֖לֶף וְ⁠אַרְבַּ֥ע מֵאֽוֹת 1 Alternate translation: "fifty-three thousand four hundred" +1:44 m11w rc://*/ta/man/translate/figs-activepassive הַ⁠פְּקֻדִ֡ים 1 The text does not immediately specifies who counted **the counted ones** but does so in the following phrase **whom Moses and Aaron had counted, and the leaders of Israel, 12 men**. These two phrases mean the same thing. It might be helpful in your language to combine these two phrases into one phrase. Alternate translation: “the ones Moses, Aaron, and the 12 leaders of Israel counted” +1:44 kl6l rc://*/ta/man/translate/figs-metaphor לְ⁠בֵית־אֲבֹתָ֖י⁠ו 1 Here, **the house of his father** refers to a tribe belonging to one of the 12 ancestral fathers. It might be helpful in your language to express this more plainly. Alternate translation: "each ancestral father" +1:45 zf3e rc://*/ta/man/translate/figs-activepassive פְּקוּדֵ֥י 1 Here, the text does not specify who counted **the counted ones**. According to [1:44](/../01/44/.md), Moses, Aaron, and the 12 leaders counted. If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Alternate translation: “those Moses, Aaron, and the 12 leaders counted” +1:45 nvoq rc://*/ta/man/translate/figs-metonymy בְנֵֽי־יִשְׂרָאֵ֖ל 1 See how you translated this phrase in [1:2](../01/02.md). +1:45 x876 rc://*/ta/man/translate/figs-metaphor לְ⁠בֵ֣ית אֲבֹתָ֑⁠ם 1 Here, **the house of their fathers** refers to the various families that descended from the 12 ancestral tribes. It might be helpful in your language to express this more plainly. Alternate translation: "their ancestral groups" +1:45 ry7m rc://*/ta/man/translate/figs-idiom מִ⁠בֶּ֨ן עֶשְׂרִ֤ים שָׁנָה֙ וָ⁠מַ֔עְלָ⁠ה 1 See how you translated this phrase in [1:3](../01/03.md). +1:45 szay rc://*/ta/man/translate/figs-metonymy יֹצֵ֥א צָבָ֖א 1 See how you translated this phrase in [1:3](../01/03.md). +1:46 v79v rc://*/ta/man/translate/figs-activepassive הַ⁠פְּקֻדִ֔ים 1 See how you translated a similar word in [1:21](../01/21.md). +1:46 ric5 rc://*/ta/man/translate/translate-numbers שֵׁשׁ־מֵא֥וֹת אֶ֖לֶף וּ⁠שְׁלֹ֣שֶׁת אֲלָפִ֑ים וַ⁠חֲמֵ֥שׁ מֵא֖וֹת 1 Alternate translation: "six hundred and three thousand five hundred and fifty" +1:47 rv7a rc://*/ta/man/translate/grammar-connect-logic-contrast וְ⁠הַ⁠לְוִיִּ֖ם 1 **And** introduces a contrast to what was expected. Use a natural way in your language for introducing a contrast. Alternate translation: "But" +1:47 nym2 rc://*/ta/man/translate/figs-activepassive הָתְפָּקְד֖וּ 1 The text does not specify who did not counted those who **were not counted**. Most likely, Moses, Aaron, and the 12 leaders did not count. If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Alternate translation: “were those whom Moses, Aaron, and the 12 did not count” +1:48 gwjl לֵּ⁠אמֹֽר 1 See how you translated this phrase in [1:1](../01/01.md). +1:49 k39s rc://*/ta/man/translate/figs-synecdoche וְ⁠אֶת־רֹאשָׁ֖⁠ם & תִשָּׂ֑א 1 See how you translated this phrase in [1:2](../01/02.md). +1:49 y1o4 rc://*/ta/man/translate/figs-metonymy בְּנֵ֥י יִשְׂרָאֵֽל 1 See how you translated this phrase in [1:2](../01/02.md). +1:50 dd55 rc://*/ta/man/translate/figs-metonymy הַפְקֵ֣ד אֶת־הַ⁠לְוִיִּם֩ עַל 1 Here, the phrase **appoint the Levites over** refers to Moses' giving the Levites authority to take care of the dwelling of the testimony and everything in it. Alternate translation: "give the Levites authority to care for" +1:51 p4ac rc://*/ta/man/translate/figs-personification וּ⁠בִ⁠נְסֹ֣עַ הַ⁠מִּשְׁכָּ֗ן & וּ⁠בַ⁠חֲנֹת֙ הַ⁠מִּשְׁכָּ֔ן 1 The phrases **the dwelling sets out** and **the dwelling camps** speak of the dwelling as if it were a person who journeys from one location to another and camps. If this might be confusing for your readers, you could express this meaning plainly. Alternate translation: “the Israelites set out to a new location with the dwelling … the Israelites camp with the dwelling” +1:51 cju9 rc://*/ta/man/translate/figs-activepassive יוּמָֽת 1 The text does not specify who would **put to death** the stranger who came near to the dwelling. Most likely, the Levites were responsible for putting this one to death. If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Alternate translation: “the Levites must put him to death” +1:51 m1tr rc://*/ta/man/translate/figs-euphemism יוּמָֽת 1 **Put to death** refers to a person killing this stranger. This is a polite way of referring to something unpleasant. If this would be misunderstood in your language, you could use a different polite way of referring to this or state this plainly. Alternate translation: “killed” +1:52 gre3 rc://*/ta/man/translate/figs-parallelism אִ֧ישׁ עַֽל־מַחֲנֵ֛⁠הוּ וְ⁠אִ֥ישׁ עַל־דִּגְל֖⁠וֹ 1 These two phrases mean basically the same thing. If saying the same thing twice might be confusing for your readers, you can combine the phrases into one. Alternate translation: “a man at his own tribal campsite” +1:52 qn3w לְ⁠צִבְאֹתָֽ⁠ם 1 Alternate translation: “by their military division” +1:53 j1iz rc://*/ta/man/translate/figs-metaphor וְ⁠לֹֽא־יִהְיֶ֣ה קֶ֔צֶף עַל 1 Here, **wrath will not be upon** speaks of wrath as if it were an object that would come upon a person. If this might be confusing for your readers, you could express this meaning plainly. Alternate translation: “Yahweh will not be angry with” +1:53 ms44 rc://*/ta/man/translate/figs-metonymy בְּנֵ֣י יִשְׂרָאֵ֑ל 1 See how you translated this phrase in [1:2](../01/02.md). +1:53 sken וְ⁠שָׁמְרוּ֙ & אֶת־מִשְׁמֶ֖רֶת 1 **Keep the keeping of** refers to be responsible for the sacred tent, the objects in it, and every task associated with it. Alternate translation: "be responsible for" +1:54 k71a rc://*/ta/man/translate/figs-metonymy בְּנֵ֣י יִשְׂרָאֵ֑ל 1 See how you translated this phrase in [1:2](../01/02.md). 2:intro wn6c 0 # Numbers 2 General Notes\n\n## Structure and formatting\n\n### Camping\n\nMoses told each tribe where to camp. They were each given a specific area in which to stay. 2:2 q34t around his standard 0 The “standards” were four larger groups that the tribes were divided into. Each standard was commanded to camp together. The standards was represented by a banner. 2:2 mdj9 with the banners of their fathers’ houses 0 Each extended family also had a banner under with the camp, which was within the area designated for their standard. From 1de884b473638e100029ffe230f47f9152df3068 Mon Sep 17 00:00:00 2001 From: unfoldingWord Date: Tue, 25 Jul 2023 13:04:35 +0000 Subject: [PATCH 003/127] Replace Manifest with valid YAML file Signed-off-by: unfoldingWord --- manifest.yaml | 8 ++++---- 1 file changed, 4 insertions(+), 4 deletions(-) diff --git a/manifest.yaml b/manifest.yaml index dece026642..1b9ba0a859 100644 --- a/manifest.yaml +++ b/manifest.yaml @@ -372,12 +372,12 @@ dublin_core: translation decisions. format: text/tsv identifier: tn - issued: '2023-05-31' + issued: '2023-07-25' language: direction: ltr identifier: en title: English - modified: '2023-05-31' + modified: '2023-07-25' publisher: unfoldingWord relation: - en/ult?v=45 @@ -391,11 +391,11 @@ dublin_core: source: - identifier: tn language: en - version: '72' + version: '74' subject: TSV Translation Notes title: unfoldingWord® Translation Notes type: help - version: '73' + version: '75' checking: checking_entity: - unfoldingWord From f3497ef44d424c4d92e75bf00d79bde14d595934 Mon Sep 17 00:00:00 2001 From: Grant_Ailie Date: Tue, 25 Jul 2023 21:33:17 +0000 Subject: [PATCH 004/127] Merge Grant_Ailie-tc-create-1 into master by Grant_Ailie (#3398) --- tn_SNG.tsv | 31 ++++++++++++------------------- 1 file changed, 12 insertions(+), 19 deletions(-) diff --git a/tn_SNG.tsv b/tn_SNG.tsv index 65c0949cbe..fef211a83c 100644 --- a/tn_SNG.tsv +++ b/tn_SNG.tsv @@ -65,7 +65,7 @@ front:intro an3g 0 # Introduction to the Song of Songs\n\n## Part 1: General 1:11 bp6l עִ֖ם נְקֻדּ֥וֹת הַ⁠כָּֽסֶף 1 Alternate translation: “with beads of silver” or “that are decorated with silver” 1:12 kec9 rc://*/ta/man/translate/figs-metaphor שֶׁ֤⁠הַ⁠מֶּ֨לֶךְ֙ 1 See how you translated the phrase “The king” in [1:4](../01/04.md) where it is used with the same meaning. 1:12 zt7d בִּ⁠מְסִבּ֔⁠וֹ 1 The word which the ULT translates as **couch** could: (1) refer to a couch and be translated as **couch** as modeled by the ULT. (2) refer to a table. Alternate translation: “was at his table” -1:12 ur66 rc://*/ta/man/translate/translate-unknown נִרְדִּ֖⁠י 1 The term **nard** refers to pleasant smelling perfumed oil that was made from the roots of the **nard** plant. If your readers would not be familiar with *nard** plants, you could use a general expression or describe what **nard** is. Alternate translation: “my perfumed oil” or “my pleasant smelling perfume made from the nard plant” +1:12 ur66 rc://*/ta/man/translate/translate-unknown נִרְדִּ֖⁠י 1 The term **nard** refers to pleasant smelling perfumed oil that was made from the roots of the **nard** plant. If your readers would not be familiar with **nard** plants, you could use a general expression or describe what **nard** is. Alternate translation: “my perfumed oil” or “my pleasant smelling perfume made from the nard plant” 1:12 lp8f נָתַ֥ן רֵיחֽ⁠וֹ 1 Alternate translation: “gave off its good smell” or “spread its pleasant smell” 1:13 vc5v rc://*/ta/man/translate/figs-metaphor צְר֨וֹר הַ⁠מֹּ֤ר ׀ דּוֹדִ⁠י֙ לִ֔⁠י בֵּ֥ין שָׁדַ֖⁠י יָלִֽין 1 In the author’s culture women would sometimes place a small bag or pouch of myrrh on a necklace so it would hang on their neck and they could enjoy its pleasant smell. The woman makes a comparison between the enjoyable experience of having a bag of myrrh near her and the enjoyable experience of having the man she loves near her. If it would be helpful to your readers, you could use a simile to show the comparison. Alternate translation: “I enjoy having my beloved near me throughout the night like I enjoy the smell of a bag of myrrh” 1:13 d77b rc://*/ta/man/translate/translate-unknown הַ⁠מֹּ֤ר 1 **myrrh** was a pleasant smelling incense that was made from resin taken from the bark of a certain kind of tree. One of the things it was used for was to make a person smell good. If your readers would not be familiar with **myrrh**, you could use the name of something pleasant smelling in your area that might be used for this purpose or you could use a general expression. Alternate translation: “pleasant smelling perfume” @@ -272,9 +272,9 @@ front:intro an3g 0 # Introduction to the Song of Songs\n\n## Part 1: General 4:9 waew rc://*/ta/man/translate/figs-infostructure לִבַּבְתִּ֖⁠נִי אֲחֹתִ֣⁠י כַלָּ֑ה לִבַּבְתִּ֨י⁠נִי֙ 1 If it would be more natural in your language, you could change the order of these phrases and add the word to show that two of the lines are being used in order to add emphasis. Alternate translation: “My sister, my bride; you have enchanted my heart. Yes, you have enchanted my heart” 4:9 d7n7 rc://*/ta/man/translate/figs-idiom לִבַּבְתִּ֖⁠נִי…לִבַּבְתִּ֨י⁠נִי֙ 1 The phrase translated as **you have enchanted my heart** is an idiom which could mean: (1) to steal or capture a persons heart. In Jewish thinking the **heart** was the center of a persons thinking. To capture a persons **heart** probably also had the added meaning of causing them to be so in love that they could not think clearly because they were so overcome with feelings of love. Alternate translation: “You have captured my heart … you have captured my heart” or “It is as though you have captured my heart … it is as though you have captured my heart” or “You have made me feel so in love with you that it is as if I have lost my mind … you have made me feel so in love with you that it is as if I have lost my mind“ (2) the the woman had made the man’s **heart** beat faster. Alternate translation: “You have caused my heart to beat fast … you have caused my heart to beat fast” (3) that the woman had encouraged the man’s **heart**. Alternate translation: “You have encouraged my heart … you have encouraged my heart” or “You have given me heart … you have given me heart” 4:9 vdf7 rc://*/ta/man/translate/figs-metaphor אֲחֹתִ֣⁠י 1 The man and woman are not actually brother and sister. The phrase **my sister** is a term of endearment which expresses affection between lovers. This phrase indicates that the man and woman have a close companionship and deep emotional bond. If calling a lover **my sister** would be offensive or socially inappropriate in your culture you could use a different term of endearment or indicate the meaning of **my sister** with a footnote. Alternately, you could indicate the meaning explicitly as modeled by the UST. -4:10 v1gy rc://*/ta/man/translate/figs-metaphor אֲחֹתִ֣⁠י 1 See how you translated the phrase **my sister** in [4:9](../04/09.md). -4:10 pb12 rc://*/ta/man/translate/figs-infostructure מַה־יָּפ֥וּ דֹדַ֖יִ⁠ךְ אֲחֹתִ֣⁠י כַלָּ֑ה מַה־טֹּ֤בוּ דֹדַ֨יִ⁠ךְ֙ מִ⁠יַּ֔יִן 1 If it would be more natural in your language, you could change the order of these phrases and add the word to show that two of the lines are being used in order to add emphasis. Alternate translation: “My sister, my bride; how your love is beautiful. Yes, how your love is beautiful” 4:10 qy7v rc://*/ta/man/translate/figs-exclamation מַה־…מַה־ 1 Here, the word **How** is used as an exclamation to introduce two statements about how wonderful the woman’s **love** is. Use an exclamation that is natural in your language for communicating this. +4:10 v1gy rc://*/ta/man/translate/figs-metaphor אֲחֹתִ֣⁠י 1 See how you translated the phrase **my sister** in [4:9](../04/09.md). +4:10 pb12 rc://*/ta/man/translate/figs-infostructure מַה־יָּפ֥וּ דֹדַ֖יִ⁠ךְ אֲחֹתִ֣⁠י כַלָּ֑ה מַה־טֹּ֤בוּ דֹדַ֨יִ⁠ךְ֙ מִ⁠יַּ֔יִן 1 If it would be more natural in your language, you could change the order of these phrases. Alternate translation: “My sister, my bride; how your love is beautiful! How your love is better than wine” 4:10 ibb8 rc://*/ta/man/translate/figs-abstractnouns מַה־יָּפ֥וּ דֹדַ֖יִ⁠ךְ…מַה־טֹּ֤בוּ דֹדַ֨יִ⁠ךְ֙ מִ⁠יַּ֔יִן 1 If your language does not use an abstract noun for the idea of **love**, you could express the same idea with a verb form as modeled by the UST or in some other way that is natural in your language. 4:10 d1m6 rc://*/ta/man/translate/figs-explicit שְׁמָנַ֖יִ⁠ךְ 1 Here, **oils** refers to perfumes. In the authors culture pleasant smelling spices were mixed into olive oil in order to make a pleasant smelling perfume which was then put on the skin. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “your scented oils” or “the perfumed oils on your skin” 4:10 ts8k rc://*/ta/man/translate/figs-ellipsis שְׁמָנַ֖יִ⁠ךְ 1 The author is leaving out some of the words that a sentence would need in many languages to be complete. If your readers might misunderstand this, you could supply the words “is better” from the context as modeled by the UST. @@ -283,25 +283,18 @@ front:intro an3g 0 # Introduction to the Song of Songs\n\n## Part 1: General 4:11 vc6y rc://*/ta/man/translate/figs-metaphor דְּבַ֤שׁ וְ⁠חָלָב֙ תַּ֣חַת לְשׁוֹנֵ֔⁠ךְ 1 The phrase **honey and milk are under your tongue** could mean: (1) that the taste of the woman’s kisses was as pleasant as milk and honey. Alternate translation: “your kisses are like milk and honey to me” or “your kisses are as pleasant and delightful as milk and honey” (2) that the woman’s words were as pleasant as milk and honey. Alternate translation: “your words are as pleasant as milk and honey” (3) that both the woman’s kisses and her words were as pleasant as milk and honey. Alternate translation: “the kisses from your mouth and your words are as pleasant as milk and honey to me” 4:11 nyc9 rc://*/ta/man/translate/figs-explicit וְ⁠רֵ֥יחַ שַׂלְמֹתַ֖יִ⁠ךְ כְּ⁠רֵ֥יחַ לְבָנֽוֹן 1 **Lebanon** is known for its forests of cedar trees. Cedar trees have a very pleasant smell. The phrase **the smell of your garments is like the smell of Lebanon** probably means that the woman’s clothes smelled like the smell of cedar wood. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “and the smell of your garments is like the smell of Lebanon’s pleasant smelling cedar” 4:12 ik5j rc://*/ta/man/translate/figs-infostructure גַּ֥ן ׀ נָע֖וּל אֲחֹתִ֣⁠י כַלָּ֑ה גַּ֥ל נָע֖וּל מַעְיָ֥ן חָתֽוּם 1 If it would be more natural in your language, you could change the order of these phrases. Alternate translation: “My sister, my bride; you are a locked garden, a locked spring, a sealed fountain” -4:12 j45u rc://*/ta/man/translate/figs-metaphor גַּ֥ן ׀ נָע֖וּל אֲחֹתִ֣⁠י כַלָּ֑ה 1 The man is speaking of the woman as if she were **a locked garden**. He means that the woman’s body is beautiful and seemingly inaccessible like a **locked garden**. If it would help your readers you could express the meaning as a simile. Alternate translation: “You are like a locked garden my sister, my bride” +4:12 j45u rc://*/ta/man/translate/figs-metaphor גַּ֥ן ׀ נָע֖וּל אֲחֹתִ֣⁠י כַלָּ֑ה 1 The man is speaking of the woman as if she were a **locked garden**. He means that the woman’s body is beautiful and seemingly inaccessible like a **locked garden**. If it would help your readers you could express the meaning as a simile. Alternate translation: “You are like a locked garden my sister, my bride” 4:12 whp4 rc://*/ta/man/translate/figs-metaphor אֲחֹתִ֣⁠י 1 See how you translated the phrase **my sister** in [4:9](../04/09.md). 4:12 i5nb rc://*/ta/man/translate/figs-exmetaphor גַּ֥ל נָע֖וּל מַעְיָ֥ן חָתֽוּם 1 The man continues to draw an extended comparison between the woman he loves and a **garden** by speaking of the woman as if she were **a locked spring** or **a sealed fountain** within a **locked garden**. The man means that the woman’s body is beautiful and seemingly inaccessible like a **a locked spring** or **a sealed fountain** that are within a **locked garden**. If it would help your readers you could express the meaning as a simile. Alternate translation: “you are like a locked spring, you are like a sealed fountain” 4:12 z4b8 rc://*/ta/man/translate/figs-parallelism גַּ֥ל נָע֖וּל מַעְיָ֥ן חָתֽוּם 1 The phrase **a locked spring** and the phrase **a sealed fountain** mean basically the same thing. The author is saying the same thing twice, in slightly different ways, for emphasis. If saying the same thing twice might be confusing for your readers, you can combine the phrases into one, as modeled by the UST, and show the emphasis in some other way. -4:13 uvg6 rc://*/ta/man/translate/figs-euphemism Your branches 0 branches or channels of rivers, a clear euphemism for the female body part. If any reference to this would be offensive, translate it as a synecdoche for the whole person. Alternate translation: “You” (See also: [[rc://*/ta/man/translate/figs-synecdoche]]) -4:13 i3mi a grove 0 a place where many trees grow together -4:13 eji6 with choice fruits 0 Alternate translation: “with the best kinds of fruits” -4:13 q938 rc://*/ta/man/translate/translate-unknown נְרָדִֽים 1 See how you translated the word **nard** in [1:12](../01/12.md). -4:13 dju5 henna 0 small desert trees that people used as a perfume. See how you translated this in [Song of Songs 1:14](../01/12.md). -4:14 e6n8 rc://*/ta/man/translate/translate-unknown נֵ֣רְדְּ 1 See how you translated the word **nard** in [1:12](../01/12.md). -4:14 dxj9 saffron 0 a spice that comes from the dried parts from the yellow thread in the center of a certain flower -4:14 ujr7 calamus 0 a reed with a pleasant smell that people used to make anointing oil. -4:14 w1cm cinnamon 0 a spice made from the bark of a tree that people used for cooking -4:14 kx8c myrrh 0 See how you translated this in [Song of Songs 1:13](../01/12.md). -4:14 bm3m aloes 0 a type of large plant that had a very sweet smell -4:14 p646 all the finest spices 0 Alternate translation: “all the best spices” -4:15 z2an rc://*/ta/man/translate/figs-metaphor You are a garden spring 0 “You are a spring in a garden.” A garden spring gives sweet, clean water that people enjoy drinking. The man enjoys being close to the woman. -4:15 t9ch fresh water 0 water that is good to drink -4:15 zl7c streams flowing down from Lebanon 0 Because Lebanon had mountains covered with trees, the streams from Lebanon were clean and cool. +4:13 nsr3 rc://*/ta/man/translate/figs-metaphor שְׁלָחַ֨יִ⁠ךְ֙ 1 The word translated as **shoots** refers to the parts of something that come out from it. Here, the word refers to the stems and roots that come out (shoot out) from trees and plants. The word **shoots** is used here to refer to the woman so if it would help your readers you could translate the phrase **Your shoots** as “You” as modeled by the UST. Alternately, you could translate **shoots** with a general word that your language uses to speak of what grows out of plants and trees. Alternate translation: “Your sprouts” +4:13-14 unsg rc://*/ta/man/translate/figs-metaphor שְׁלָחַ֨יִ⁠ךְ֙ פַּרְדֵּ֣ס רִמּוֹנִ֔ים עִ֖ם פְּרִ֣י מְגָדִ֑ים כְּפָרִ֖ים עִם־נְרָדִֽים…נֵ֣רְדְּ ׀ וְ⁠כַרְכֹּ֗ם קָנֶה֙ וְ⁠קִנָּמ֔וֹן עִ֖ם כָּל־עֲצֵ֣י לְבוֹנָ֑ה מֹ֚ר וַ⁠אֲהָל֔וֹת עִ֖ם כָּל־רָאשֵׁ֥י בְשָׂמִֽים 1 The man is making a comparison between these things and the woman by speaking of her as if she were **an orchard of pomegranate trees** and as as if she was various other spices and pleasant smelling plants and trees. If it would help your readers you could express the meaning as a simile. Alternate translation: “You are like an orchard of pomegranate trees with delicious fruits;\nhenna with nard, nard and saffron;\ncalamus and cinnamon with all trees of frankincense;\nmyrrh and aloes with all the best spices” +4:13-14 dju5 rc://*/ta/man/translate/translate-unknown כְּפָרִ֖ים עִם־נְרָדִֽים…נֵ֣רְדְּ 1 See how you translated the word **nard** in [1:12](../01/12.md) and the word **henna** in [1:14](../01/14.md). +4:14 dxj9 rc://*/ta/man/translate/translate-unknown וְ⁠כַרְכֹּ֗ם קָנֶה֙ וְ⁠קִנָּמ֔וֹן…וַ⁠אֲהָל֔וֹת 1 The word **saffron** refers to a beautiful flowering plant that produces purple flowers and the word **calamus** refers to a cane. Both **saffron** and **calamus** were used to make a pleasant smelling oil. The term **cinnamon** refers to a spice made from the bark of the **cinnamon**. The term **aloes** refers to the pleasant smelling resin that comes from specific trees in Asia. If one or more of these plants are unknown in your area you could use use the name of something similar in your area or you could retain the name and use a footnote explaining what the plant is. Alternate translation: “and saffron flowers, calamus canes and cinnamon trees … pleasant smelling resin called aloes” +4:15 z2an rc://*/ta/man/translate/figs-metaphor מַעְיַ֣ן גַּנִּ֔ים בְּאֵ֖ר מַ֣יִם חַיִּ֑ים וְ⁠נֹזְלִ֖ים מִן־לְבָנֽוֹן 1 Here, the man speaks of the woman he loves as if she were **a fountain** in a garden, a **a well of living water** and **flowing streams from Lebanon**. If it would be helpful to you readers you could use a simile to express the meaning. Alternate translation: “you are like a fountain of gardens,\nlike a well of living water\nand like flowing streams from Lebanon” +4:15 bj5a rc://*/ta/man/translate/figs-explicit מַעְיַ֣ן גַּנִּ֔ים 1 The term translated as **fountain** refers to a spring or underground well that is dug in order to be used as a water source. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “a garden spring” or “a garden well” +4:15 t9ch rc://*/ta/man/translate/translate-plural מַעְיַ֣ן גַּנִּ֔ים 1 Here, the plural form **gardens** could be used to: (1) designate the kind of **fountain** that would be in **gardens**. Alternate translation: “a garden fountain” (2) designate a large garden. Alternate translation: “a fountain in a large garden” +4:15 ke0n rc://*/ta/man/translate/figs-explicit מַ֣יִם חַיִּ֑ים 1 Here, the term **living** means that the water is fresh and flowing and not stagnant. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “fresh water” or “flowing water” 4:16 jv5g rc://*/ta/man/translate/figs-personification Awake, north wind; come, south wind; blow 0 The woman speaks to the north wind and the south wind as though they were people. Alternate translation: “I wish the north wind and south wind would come and blow” 4:16 x71g Awake, north wind 0 Alternate translation: “North wind, start blowing” 4:16 l273 rc://*/ta/man/translate/figs-metaphor blow on my garden 0 The garden is a metaphor for her body, which she has covered with sweet-smelling oils ([Song of Songs 4:14](./12.md)). From 1066f904e5eabffa54764166c4918cf1ef1aa679 Mon Sep 17 00:00:00 2001 From: Stephen Wunrow Date: Wed, 26 Jul 2023 21:23:05 +0000 Subject: [PATCH 005/127] Merge stephenwunrow-tc-create-1 into master by stephenwunrow (#3393) --- tn_MAT.tsv | 446 +++++++++++++++++++++++++++++++---------------------- 1 file changed, 265 insertions(+), 181 deletions(-) diff --git a/tn_MAT.tsv b/tn_MAT.tsv index 54b70b2ee2..21d96fd3bf 100644 --- a/tn_MAT.tsv +++ b/tn_MAT.tsv @@ -645,10 +645,10 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 5:40 fcgl rc://*/ta/man/translate/grammar-connect-words-phrases καὶ τὸν χιτῶνά σου λαβεῖν 1 Here, the word **and** introduces the result of **judgment** being **passed upon you**. If it would be helpful in your language, you could use a word or phrase that makes this more explicit. Alternate translation: “with the result that he takes away your tunic” 5:40 t9f4 rc://*/ta/man/translate/translate-unknown τὸν χιτῶνά & ἱμάτιον 1 The **tunic** was worn close to the body, like a heavy shirt or a sweater. The **cloak**, the more valuable of the two, was worn over the **tunic** for warmth and could be used as a blanket for warmth at night. If your readers would not be familiar with these kinds of garments, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “inner garment … outer garment”\n 5:40 ckn9 rc://*/ta/man/translate/figs-gendernotations αὐτῷ 1 Although the term **him** is masculine, Jesus is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “him or her” -5:41 hv2q rc://*/ta/man/translate/figs-hypo ὅστις σε ἀγγαρεύσει μίλιον ἕν, ὕπαγε μετ’ αὐτοῦ δύο 1 Jesus is using a hypothetical situation to teach. Use a natural method in your language for introducing a hypothetical situation. Alternate translation: “if someone compels you to go one mile, you should go with him two” -5:41 i867 rc://*/ta/man/translate/figs-explicit σε ἀγγαρεύσει 1 Here, the phrase **compel you to go** refers to a person in authority forcing someone else to carry his or her pack or belongings. If it would be helpful in your language, you could use a word or phrase that makes this idea explicit. Alternate translation: “will force you to carry their pack for” or “will make you act as their porter for” +5:41 hv2q rc://*/ta/man/translate/figs-hypo ὅστις σε ἀγγαρεύσει μίλιον ἕν, ὕπαγε μετ’ αὐτοῦ δύο 1 Jesus is using a hypothetical situation to teach. Use a natural method in your language for introducing a hypothetical situation. Alternate translation: “if someone presses you into service for one mile, you should go with him two” +5:41 i867 rc://*/ta/man/translate/figs-explicit σε ἀγγαρεύσει 1 Here, the phrase **press you into service** refers to a person in authority forcing someone else to carry his or her pack or belongings. If it would be helpful in your language, you could use a word or phrase that makes this idea explicit. Alternate translation: “will force you to carry his pack for” or “will make you act as his porter for” 5:41 bmme rc://*/ta/man/translate/figs-youcrowd σε & ὕπαγε 1 Even though Jesus is speaking to many disciples, he is addressing an individual situation, so **you** is singular throughout this verse. But if the singular form would not be natural in your language for someone who was speaking to a group of people, you could use the plural form of **you** in your translation. -5:41 i86s rc://*/ta/man/translate/translate-bdistance μίλιον ἕν 1 Here, **one mile** refers to the Roman mile, which was 1,000 paces. In modern measurements, this is about 4,860 feet or 1,480 meters. If it would be helpful to your readers, you could express this in terms of modern measurements, either in the text or a footnote. It is not important to the meaning of the passage be precise about the distance, so you could use round numbers. Alternate translation: “1,500 meters” or “one kilometer” or “5,000 feet” +5:41 i86s rc://*/ta/man/translate/translate-bdistance μίλιον ἕν 1 Here, **one mile** refers to the Roman mile, which was 1,000 paces. In modern measurements, this is about 4,860 feet or 1,480 meters. If it would be helpful to your readers, you could express this in terms of modern measurements, either in the text or a footnote. It is not important to the meaning of the passage be precise about the distance, so you could use round numbers. Alternate translation: “for 1,500 meters” or “for one kilometer” or “for 5,000 feet” 5:41 zv6i rc://*/ta/man/translate/figs-ellipsis ὕπαγε μετ’ αὐτοῦ δύο 1 Jesus is leaving out some of the words that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the context. Alternate translation: “go with him two miles” 5:41 s4kl rc://*/ta/man/translate/figs-gendernotations αὐτοῦ 1 Although the term **him** is masculine, Jesus is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “him or her” 5:42 i90h rc://*/ta/man/translate/figs-explicit τῷ αἰτοῦντί σε, δός 1 Here Jesus does not specify what the person is **asking** for or what should be given. He does this to include many things that a person might ask for. If it would be helpful in your language, you could include a generic or general object. Alternate translation: “Give to the one asking you for anything” or “When a person asks you for anything, give it to him or her” @@ -4965,194 +4965,278 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 26:75 r39l rc://*/ta/man/translate/figs-yousingular ἀπαρνήσῃ 1 Since Jesus had said this to Peter, the word **you** here is singular. 26:75 rgvk rc://*/ta/man/translate/figs-explicit ἐξελθὼν ἔξω 1 This expression means that Peter left the courtyard and went completely **outside** the area where the house of the high priest was. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “having gone out of the courtyard and away from the house” 26:75 hjr7 rc://*/ta/man/translate/figs-go ἐξελθὼν 1 In a context such as this, your language might say “come” instead of **gone**. Alternate translation: “having come” -27:intro deu4 0 # Matthew 27 General Notes\n\n## Special concepts in this chapter\n\n### “The curtain of the temple was split in two”\n\nThe curtain in the temple was an important symbol that showed that people needed to have someone speak to God for them. They could not speak to God directly, because all people are sinful and God hates sin. God split the curtain to show that Jesus’ people can now speak to God directly because Jesus has paid for their sins.\n\n### The tomb\n\nThe tomb in which Jesus was buried ([27:60](../27/60.md)) was the kind of tomb in which wealthy Jewish families buried their dead. It was an actual room cut into a rock. It had a flat place on one side where they could place the body after they had put oil and spices on it and wrapped it in cloth. Then they would roll a large rock in front of the tomb so no one could see inside or enter.\n\n## Important figures of speech in this chapter\n\n### Sarcasm\n\nIn [27:28–29](../27/28.md) the soldiers were insulting Jesus when they put a “scarlet robe” on him, placed a “crown of thorns” on his head, said, “Hail, King of the Jews,” and knelt down in front of him. These actions were symbolic of things that people would do to honor a king, but the soldiers did not really believe that Jesus was a king. By pretending that they thought Jesus was a king, and by putting a “crown of thorns” on Jesus’ head instead of a regular crown, and by spitting on him and “striking him on his head” (See: [27:30](../27/30.md)) the soldiers showed that they did not believe that Jesus was the Son of God. (See: [[rc:///ta/man/translate/figs-irony]] and [[rc:///ta/man/translate/translate-symaction]]) and [[rc://*/tw/dict/bible/other/mock]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Golgotha\n\nThe word “Golgotha” is an Aramaic word. Matthew used Greek letters to express the sound of this Aramaic word so that his readers would know how it sounded, and then he told them it meant “Place of a Skull.” You may also use the letters of your language to express the sound of this Aramaic word. (See: [[rc://*/ta/man/translate/translate-transliterate]])\n\n### Eloi, Eloi, lama sabachthani?\n\nThis is an Aramaic phrase. Matthew used Greek letters to express the sound of this Aramaic phrase so that his readers would know how it sounded, and then he told them that it meant “My God, my God, why have you forsaken me?” You may also use the letters of your language to express the sounds of these Aramaic words. (See: [[rc://*/ta/man/translate/translate-transliterate]]) -27:1 qe1s rc://*/ta/man/translate/writing-newevent δὲ 1 **Now** here indicates that what follows in this verse and the next verse is a new event that happened right after the time of the events the story has just related. Use the natural form in your language for introducing a new event. Alternate translation: “And then” +27:intro deu4 0 # Matthew 27 General Notes\n\n## Structure and Formatting\n\n11. The crucifixion of Jesus, his death and resurrection (26:1-28:19)\n * The Jewish council sends Jesus to Pilate, the governor (27:1–2)\n * Judas repents and kills himself (27:3–10)\n * Jesus’ trial before Pilate, the governor (27:11–26)\n * Jesus is crucified (27:27–56)\n * The soldiers mock Jesus (27:27–31)\n * Jesus is crucified, and people mock him (27:32–44)\n * Jesus dies (27:45–56)\n * Joseph of Arimathea buries Jesus’ body (27:57–61)\n * The chief priests and Pharisees secure Jesus’ tomb (27:62–66)\n\n## Special Concepts in this Chapter\n\n### The prophecy about the 30 pieces of silver and the field of the potter\n\nIn [27:3–8](../27/03.md), Matthew tells the story of how Judas returned the 30 pieces of silver that the Jewish leaders had paid him to hand Jesus over. The leaders used that money to buy “the field of the potter” as a burial ground for foreigners. Then, in [27:9–10](../27/09.md), Matthew indicates that these events “fulfilled” what the prophet Jeremiah spoke. Then, Matthew summarizes or paraphrases [Zechariah 11:12–13](../zec/11/12.md), [Jeremiah 19:1–13](../jer/19/01.md), and [Jeremiah 32:6–9](../jer/32/06.md). These passages speak about a potter, 30 pieces of silver, or someone buying a field. Since Matthew indicates that he is referring to what Jeremiah said, you too should indicate that these words come from Jeremiah. If it would be helpful in your language, you could use a form that indicates that Matthew is summarizing or paraphrasing from another text.\n\n### The drinks that people offered to Jesus\n\nIn [27:34](../27/34.md), the soldiers offer Jesus “wine mixed with gall.” In [27:48](../27/48.md), someone offers Jesus “vinegar.” In both cases, scholars debate whether people offered these drinks to help Jesus by easing the pain or quenching his thirst or whether they offered these drinks to torment Jesus by giving him a bad-tasting drink. Since it is not obvious what the purpose of the drinks were, if possible express the idea in such a way that your readers could draw either conclusion. If it would be helpful for your readers, you could include some extra information in a footnote. See the notes on these verses for translation options.\n\n### Calling Elijah\n\nIn [27:46](../27/46.md), Jesus calls out “Eli, Eli,” which is how Jesus said “My God, my God” in his language. Some of the people standing there misheard him and thought that he was calling out to “Elijah,” a prophet with a name that sounds like “Eli.” There is a story about this Elijah in [2 Kings 2:11–12](../2ki/02/11.md), where God takes him into heaven. So, some people believed that Elijah did not die and would someday return. The people who thought Jesus was calling to Elijah thought that he was asking Elijah to return and rescue him. If your readers would not understand why the people standing near Jesus speak about Elijah, you could include some extra information in your translation or include this information in a footnote. (See: [[rc://*/tw/dict/bible/names/elijah]])\n\n### The curtain of the temple tearing from top to bottom\n\nThe “curtain” to which Matthew refers in [27:51](../27/51.md) could be either the curtain that separated the Most Holy Place from the rest of the temple, or it could be the curtain that separated the Holy Place from the rest of the temple area. Matthew indicates that this curtain tore from the top to the bottom, which means that a person did not do it. Christians debate what the tearing of this curtain might have symbolized. There are at least three major options:\n\n1. the tearing of the curtain could indicate that access to God is now available to everyone.\n2. the tearing of the curtain could indicate that God is going to destroy the temple.\n3. the tearing of the curtain could indicate that God is about to do something powerful.\n\nSince Matthew does not explain what the tearing of the curtain means, you should not explain it in your translation. However, if it would be helpful for your readers, you could include what it might mean in a footnote.\n\n### The tomb of Joseph of Arimathea\n\nThe tomb in which Jesus was buried ([27:60](../27/60.md)) was the kind of tomb in which wealthy Jewish families buried their dead. It was an large hole or room cut into a rock. It had a flat place on one side where they could place the body after they had put oil and spices on it and wrapped it in cloth. Then they would roll a large rock in front of the tomb so no one could see inside or enter.\n\n### Sealing the tomb\n\nIn [27:66](../27/66.md), Matthew indicates that the chief priests and Pharisees “sealed” Jesus tomb. This means that they used something, probably wax on which they put a special symbol, to mark the stone that closed the tomb. It is not clear exactly where they put the “seal.” They might have attached it to the edge of the stone. They might have tied a rope around the stone and put the “seal” there. However, it was done, anyone who wanted to open the tomb would have to damage the “seal,” and the chief priests and Pharisees would know that someone had broken in. If your readers would not understand what the chief priests and Pharisees did, you could use a descriptive phrase or include some of this information in a footnote. (See: [[rc://*/tw/dict/bible/other/seal]])\n\n## Important Figures of Speech in this Chapter\n\n### Sarcasm\n\nIn this chapter, people mock Jesus several times. First, in [27:28–29](../27/28.md), the soldiers pretend like Jesus is a king. They give him a scarlet robe, a crown of thorns, and a reed, and they pretend to greet him as a king. They do not actually believe that Jesus is a king, so they are doing these things sarcastically to make fun of Jesus. Second, in [27:40–43](../27/40.md), people walking by and the Jewish leaders tell Jesus to save himself, to come down from the cross, and to wait for God to rescue him. They do not actually believe that he can do these things, so they are speaking sarcastically to make fun of Jesus. Make sure that it is clear in your translation that these are sarcastic actions done to make fun of Jesus. See the notes on these verses for translation options. (See: [[rc:///ta/man/translate/figs-irony]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nMost of the forms of “you” in this chapter appear in conversations, and many of the conversations are with one person. Because of this, the majority of the forms of “you” in this chapter are singular. So, you should assume forms of “you” are singular unless a note specifies that the form is plural. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### Eli, Eli, lama sabachthani?\n\nIn [27:46](../27/46.md), Matthew spells out the sounds of the words that Jesus spoke in his own language. The words “lama sabachthani” are Aramaic, but it is unclear whether the words “Eli, Eli” are Aramaic or Hebrew. Either way, Matthew translates the words later on in the verse as “My God, my God, why did you forsake me?” You can express the idea as Matthew did by spelling out how the words sound and then translating their meaning in your language. (See: [[rc://*/ta/man/translate/translate-transliterate]]) +27:1 qe1s rc://*/ta/man/translate/writing-newevent δὲ 1 Here, the word **Now** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **Now** untranslated. Alternate translation: “Then,” +27:1 ezsh rc://*/ta/man/translate/figs-idiom συμβούλιον ἔλαβον & κατὰ τοῦ Ἰησοῦ 1 Here, the phrase **took counsel against Jesus** indicates that the chief priests and elders were working together to figure out ways to harm Jesus. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. See how you translated the similar construction in [12:14](../12/14.md). Alternate translation: “made plans concerning Jesus” or “came up with ideas about what they could do with Jesus” 27:1 cm46 rc://*/ta/man/translate/figs-explicit ὥστε θανατῶσαι αὐτόν 1 Because the Roman authorities did not allow the Jewish leaders to execute people, the Jewish leaders had to convince the Roman authorities to execute people for them. If it would be helpful in your language, you could state this explicitly. Alternate translation: “so as to convince the Roman authorities to put him to death” -27:1 vz6r rc://*/ta/man/translate/grammar-connect-logic-goal ὥστε 1 Here, **so as to** introduces a purpose clause. Use a natural way in your language for introducing a purpose clause. Alternate translation: “so that they could” -27:1 uuov rc://*/ta/man/translate/figs-abstractnouns θανατῶσαι αὐτόν 1 See how you translated **death** in [26:59](../26/59.md). -27:2 jwws rc://*/ta/man/translate/figs-explicit δήσαντες αὐτὸν 1 The Jewish religious leaders commanded that Jesus should be **bound** but did not bind him themselves. It would have been their guards who actually bound Jesus and **led him away**. If it would be helpful in your language, you could state this explicitly. Alternate translation: “commanding the guards to bind him” -27:2 rdu4 rc://*/ta/man/translate/writing-pronouns ἀπήγαγον 1 Here, **they** refers to the Jewish leaders and temple guards who were accusing Jesus. If it would be helpful in your language, you could state this explicitly. Alternate translation: “the Jewish authorities and their guards led him away” -27:2 d6l0 rc://*/ta/man/translate/figs-explicit ἀπήγαγον 1 Here Matthew implies that **they led** Jesus **away** from Caiaphas’ house. If it would be more natural in your language, you could state this explicitly. Alternate translation: “they led him away from Caiaphas’ house” -27:2 uu8q παρέδωκαν Πειλάτῳ 1 Alternate translation: “delivered him over to Pilate” or “transferred control of Jesus to Pilate” -27:3 qm12 rc://*/ta/man/translate/writing-newevent τότε 1 **Then** here indicates that Matthew has stopped telling the story of Jesus’ trial so he can tell the story of how Judas killed himself. If your language has a way of showing that a new story is starting, you could use that here. Alternate translation: “Around that time” -27:3 v9vj rc://*/ta/man/translate/figs-activepassive ὅτι κατεκρίθη 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “that the Jewish leaders had condemned Jesus” -27:3 pe4n rc://*/ta/man/translate/figs-explicit τὰ τριάκοντα ἀργύρια τοῖς ἀρχιερεῦσιν καὶ πρεσβυτέροις 1 This phrase refers to the money that **the chief priests** had given **Judas** to betray Jesus, as mentioned in [26:15](../26/15.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “those 30 pieces of silver that they had given to him earlier to the chief priests and elders” -27:4 f6u8 rc://*/ta/man/translate/figs-metonymy αἷμα ἀθῷον 1 Here, **blood** refers to the death of someone. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “a person who does not deserve to die” -27:4 mf6b rc://*/ta/man/translate/figs-rquestion τί πρὸς ἡμᾶς? 1 The Jewish leaders are not asking for information. They are using this question to emphasize that they do not care about what Judas has done. If you would not use a rhetorical question for this purpose in your language, you could translate these words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “That is not our problem!” +27:1 vz6r rc://*/ta/man/translate/figs-explicit θανατῶσαι αὐτόν 1 Here Matthew implies that the **chief priests** and the **elders** want to convince the Roman authorities to kill Jesus. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “have the Romans put him to death”\n +27:1 uuov rc://*/ta/man/translate/figs-abstractnouns θανατῶσαι αὐτόν 1 If your language does not use an abstract noun for the idea of **death**, you could express the same idea in another way. Alternate translation: “have him killed” +27:2 jwws rc://*/ta/man/translate/figs-explicit δήσαντες αὐτὸν 1 Here Matthew implies that the Jewish council commanded guards to bind Jesus. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “having commanded the guards to bind him” +27:2 d6l0 rc://*/ta/man/translate/figs-explicit ἀπήγαγον 1 Here Matthew implies that **they led** Jesus **away** from Caiaphas’ house. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “they led him away from Caiaphas’ house” +27:2 uu8q rc://*/ta/man/translate/figs-explicit παρέδωκαν Πειλάτῳ τῷ ἡγεμόνι 1 Here Matthew implies that the Jewish leaders brought Jesus to Pilate because they wanted Pilate to judge him. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “handed him over to Pilate the governor to be judged by him” +27:3 qm12 rc://*/ta/man/translate/writing-newevent τότε 1 Here, the word **Then** indicates that Matthew has stopped telling the story of Jesus’ trial so he can tell the story of what happened to Judas. If your language has a way of showing that a new story is starting, you could use that form here. Alternate translation: “Around that time,” or “While those things were happening,” +27:3 v9vj rc://*/ta/man/translate/figs-activepassive κατεκρίθη 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was the Jewish council. Alternate translation: “the Jewish council condemned him” +27:3 pe4n rc://*/ta/man/translate/figs-explicit τὰ τριάκοντα ἀργύρια τοῖς ἀρχιερεῦσιν καὶ πρεσβυτέροις 1 This phrase refers to the money that **the chief priests** had given **Judas** to hand Jesus over, as mentioned in [26:15](../26/15.md). If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “to the chief priests and elders the 30 pieces of silver that they had given him to hand Jesus over” +27:3 a23x rc://*/ta/man/translate/translate-bmoney τὰ τριάκοντα ἀργύρια 1 Each of these pieces of silver was a coin equivalent to about four days’ wages. See how you expressed the idea in [26:15](../26/15.md). Alternate translation: “30 coins made out of silver” or “the money worth about four months’ wages” +27:4 yxnh rc://*/ta/man/translate/writing-quotations λέγων 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “and he said” +27:4 f6u8 rc://*/ta/man/translate/figs-metonymy αἷμα ἀθῷον 1 Here, the word **blood** refers to a person who has or will soon die. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “a person who does not deserve to die” or “an innocent person who will now die” +27:4 mf6b rc://*/ta/man/translate/figs-rquestion τί πρὸς ἡμᾶς? 1 The chief priests and elders are using the question form to tell Judas that they do not care about how Judas feels or what he wants to do now. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “We do not care about how you feel.” or “That is completely unimportant to us!” 27:4 itqk rc://*/ta/man/translate/figs-exclusive ἡμᾶς 1 Here, **us** refers to the Jewish leaders who are speaking to Judas, so **us** would be exclusive. Your language may require you to mark this form. -27:4 y4yo rc://*/ta/man/translate/figs-idiom σὺ ὄψῃ 1 This sentence is an idiom that the Jewish leaders used to deny being responsible for what Judas had done. If it would be helpful in your language, you could express the meaning plainly or use an equivalent idiom in your language. Alternate translation: “That is your responsibility” or “That is none of our business” -27:5 tuh4 rc://*/ta/man/translate/figs-explicit ῥίψας τὰ ἀργύρια εἰς τὸν ναὸν 1 This clause means that Judas threw **the pieces of silver** into **the temple** building itself, where only priests were allowed to go. If it would be helpful in your language, you could state this explicitly. Alternate translation: “having thrown the pieces of silver into the temple building” -27:6 rguy rc://*/ta/man/translate/grammar-connect-logic-result οὐκ ἔξεστιν βαλεῖν αὐτὰ εἰς τὸν κορβανᾶν, ἐπεὶ τιμὴ αἵματός ἐστιν 1 If it would be more natural in your language, you could reverse the order of these phrases, since the second phrase gives the reason for the result that the first phrase describes. Alternate translation: “Because it is the price of blood, it is not lawful to put this into the treasury” -27:6 r5r9 rc://*/ta/man/translate/figs-explicit οὐκ ἔξεστιν 1 Here, **lawful** refers to being permitted according to Jewish religious laws. If it would be helpful in your language, you could state this explicitly. Alternate translation: “Our religious laws do not allow us” -27:6 ce2x rc://*/ta/man/translate/writing-pronouns αὐτὰ 1 Here, **this** refers to the 30 **pieces of silver** that Judas threw into the temple. If it would be helpful in your language, you could state this explicitly. Alternate translation: “this silver” -27:6 gtp3 rc://*/ta/man/translate/figs-explicit τὸν κορβανᾶν 1 The **treasury** refers to the place in the temple where they kept the money given to the temple. If it would be helpful in your language, you could state this explicitly. Alternate translation: “the place where we keep the money that belongs to the temple” -27:6 fv6n rc://*/ta/man/translate/figs-possession τιμὴ αἵματός 1 The **chief priests** are using the possessive form to describe a **price** that is paid for **blood**. If it would be helpful in your language, you could use a different expression. Alternate translation: “the price that was paid for blood” -27:6 j2l8 rc://*/ta/man/translate/figs-metonymy αἵματός 1 Here, **blood** refers to the death of a person. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “of a man dying” -27:7 x2k5 rc://*/ta/man/translate/writing-pronouns αὐτῶν 1 Here, **them** refers to the 30 pieces of silver that Judas threw into the temple. If it would be helpful in your language, you could state this explicitly. Alternate translation: “those pieces of silver” -27:7 mtg6 rc://*/ta/man/translate/figs-explicit τὸν Ἀγρὸν τοῦ Κεραμέως 1 This phrase could refer to: (1) what the local people called the field. Alternate translation: “the Field of the Potter” (2) a **field** that had clay used by people who make pots. Alternate translation: “the field where people dug clay for making pots” -27:7 n6ow rc://*/ta/man/translate/grammar-connect-logic-goal εἰς 1 Here, **for** introduces a purpose clause. Use a natural way in your language for introducing a purpose clause. Alternate translation (without a comma preceding): “so that they could make it” -27:7 e29n rc://*/ta/man/translate/figs-explicit τοῖς ξένοις 1 Here, **strangers** refers to people who died in Jerusalem and did not live in the city. They could have been Jews visiting from other areas or non-Jewish foreigners. If it would be helpful in your language, you could state this explicitly. Alternate translation: “for people from outside Jerusalem” -27:8 nts8 rc://*/ta/man/translate/figs-activepassive ἐκλήθη ὁ ἀγρὸς ἐκεῖνος 1 If your language does not use the passive form in this way, you could state this in active form or in another way that is natural in your language. Alternate translation: “people call that field” -27:8 ag2n rc://*/ta/man/translate/figs-explicit ἕως τῆς σήμερον 1 Here, **this day** refers to the time when Matthew wrote this book. If it would be helpful in your language, you could state this explicitly. Alternate translation: “up to the time when this book was written” -27:9 rj3u rc://*/ta/man/translate/figs-activepassive ἐπληρώθη τὸ ῥηθὲν διὰ Ἰερεμίου τοῦ προφήτου 1 If your language does not use the passive form in this way, you could state this in active form or in another way that is natural in your language. Alternate translation: “this fulfilled what the prophet Jeremiah spoke” -27:9 auz3 rc://*/ta/man/translate/writing-quotations ἐπληρώθη & λέγοντος 1 Here, **saying** introduces a paraphrase of some Old Testament verses ([Zechariah 11:12–13](../zec/11/12.md), [Jeremiah 13:5](../jer/13/05.md)). If it would be helpful in your language, you could use a comparable phrase that indicates that Matthew is quoting from important texts. Alternate translation: “was fulfilled. He had said in the Scriptures” -27:9 g1gc rc://*/ta/man/translate/figs-quotemarks καὶ 1 From **And** here to the end of the next verse, Matthew is paraphrasing some Old Testament verses ([Zechariah 11:12–13](../zec/11/12.md), [Jeremiah 13:5](../jer/13/05.md)). It may be helpful to your readers to indicate this by setting off all of this material with quotation marks or with whatever punctuation or convention your language uses to indicate a quotation. -27:9 t1dj rc://*/ta/man/translate/figs-activepassive τὴν τιμὴν τοῦ τετιμημένου, ὃν ἐτιμήσαντο ἀπὸ υἱῶν Ἰσραήλ 1 If your language does not use this passive form, you could state this in active form. Alternate translation: “the price the sons of Israel set on him” -27:9 d7l7 rc://*/ta/man/translate/figs-metaphor υἱῶν Ἰσραήλ 1 Here, the word **sons** means “descendants.” If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “the descendants of Israel” or “the people of Israel” -27:10 c2ch rc://*/ta/man/translate/figs-quotemarks καὶ ἔδωκαν αὐτὰ εἰς τὸν Ἀγρὸν τοῦ Κεραμέως, καθὰ συνέταξέν μοι Κύριος 1 This verse continues the paraphrase of [Zechariah 11:12–13](../zec/11/12.md) and [Jeremiah 13:5](../jer/13/05.md) that Matthew introduced in the previous verse. You may need to indicate this with a closing quotation mark at the end of this verse or with whatever other punctuation or convention your language uses to indicate the end of a quotation. -27:10 s356 rc://*/ta/man/translate/writing-pronouns ἔδωκαν αὐτὰ 1 Here, **they** refers to “the sons of Israel” and **it** refers to the “30 pieces of silver” mentioned in the previous verse. If it would be helpful in your language, you could state this explicitly. Alternate translation: “the people of Israel gave the pieces of silver” -27:10 vs3z rc://*/ta/man/translate/figs-explicit ἔδωκαν αὐτὰ εἰς 1 This phrase means that the people bought **the field** with the pieces of silver. If it would be helpful in your language, you could state this explicitly. Alternate translation: “with it they bought” -27:10 dufx rc://*/ta/man/translate/figs-possession τὸν Ἀγρὸν τοῦ Κεραμέως 1 See how you translated this phrase in [27:7](../27/07.md). -27:11 pjc5 δὲ 1 **Now** here indicates that what follows is the continuation of the story of Jesus’ trial before Pilate, which began in [27:2](../27/02.md). If your language has a way of continuing a story after a break from the main story line, you could use it here. -27:11 a2e7 rc://*/ta/man/translate/figs-activepassive ὁ & Ἰησοῦς ἐστάθη 1 If your language does not use the passive form in this way, you could state this in active form or in another way that is natural in your language. Alternate translation: “someone made Jesus stand” -27:11 a6cm rc://*/ta/man/translate/figs-idiom σὺ λέγεις 1 **You say so** is an idiom. Jesus is using it to acknowledge that what Pilate has said is true. If it would be helpful in your language, you could use an equivalent idiom or use plain language. See how you translated the similar phrase in [26:25](../26/25.md). Alternate translation: “Yes, it is as you say” +27:4 y4yo rc://*/ta/man/translate/figs-idiom σὺ ὄψῃ 1 Here, the phrase **You will see** means that the chief priests and elders claim that Judas is responsible for dealing with what he did, and they are not responsible. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “What you do is none of our business” or “That is your responsibility”\n +27:5 tuh4 rc://*/ta/man/translate/figs-explicit ῥίψας τὰ ἀργύρια εἰς τὸν ναὸν 1 Here Matthew implies that Judas was outside the **temple** building and threw **the pieces of silver** into the **temple** building. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “having tossed the pieces of silver into the temple building” +27:5 uf7a rc://*/ta/man/translate/translate-bmoney τὰ ἀργύρια 1 See how you referred to these **pieces of silver** in [27:3](../27/03.md). Alternate translation: “the coins made out of silver” or “the money” +27:5 us8y rc://*/ta/man/translate/figs-explicit ἀνεχώρησεν καὶ ἀπελθὼν ἀπήγξατο 1 Here Matthew implies that Judas **withdrew** from the temple area to some other place. Then, Judas went **out** from that place and **hanged himself**. If it would be helpful in your language, you could make that idea more explicit, or you could use just one phrase to describe Judas’ movements. Alternate translation: “he departed from the temple and having gone out to another place, he hanged himself” or “he left and hanged himself” +27:6 f6by rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the word **Now** introduces the next thing that happened. It is not clear how soon the priests picked up the pieces of silver after Judas threw them. If it would be helpful in your language, you could use a word or phrase that introduces the next action, or you could leave **Now** untranslated. Alternate translation: “Sometime after that,” +27:6 mb5j rc://*/ta/man/translate/translate-bmoney τὰ ἀργύρια 1 See how you referred to these **pieces of silver** in [27:3](../27/03.md). Alternate translation: “the coins made out of silver” or “the money” +27:6 rguy rc://*/ta/man/translate/grammar-connect-logic-result οὐκ ἔξεστιν βαλεῖν αὐτὰ εἰς τὸν κορβανᾶν, ἐπεὶ τιμὴ αἵματός ἐστιν 1 If it would be more natural in your language, you could reverse the order of these clauses, since the second clause gives the reason for the result that the first clause describes. Alternate translation: “Because it is the price of blood, it is not lawful to put them into the treasury” +27:6 gtp3 rc://*/ta/man/translate/translate-unknown τὸν κορβανᾶν 1 Here, the word **treasury** refers to the place in the temple where the money that people gave to help maintain the temple and the sacrifices was kept. If your readers would not be familiar with a **treasury** for a temple, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “the place where we keep the money designated for the temple” or “the storage area with the rest of the temple money” +27:6 fv6n rc://*/ta/man/translate/figs-possession τιμὴ αἵματός 1 The chief priests are using the possessive form to describe a **price** that is paid for **blood**. If it would be helpful in your language, you could use a different expression. Alternate translation: “the price that was paid for blood” +27:6 j2l8 rc://*/ta/man/translate/figs-metonymy αἵματός 1 Here, **blood** refers to the death of a person. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. See how you expressed the idea in [27:4](../27/04.md). Alternate translation: “of a person’s death” or “of a man dying” +27:7 uu9p rc://*/ta/man/translate/grammar-connect-logic-contrast δὲ 1 Here, the word **But** introduces what the chief priests and elders did instead of putting the money in the treasury. If it would be helpful in your language, you could use a word or phrase that introduces this kind of contrast, or you could leave **But** untranslated. Alternate translation: “Instead,” +27:7 x2k5 rc://*/ta/man/translate/figs-idiom συμβούλιον & λαβόντες 1 Here, the phrase **having taken counsel** indicates that the chief priests and elders were working together to figure something out. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. See how you expressed the similar phrase in [12:14](../12/14.md). Alternate translation: “having made plans” or “having come up with an idea” +27:7 mtg6 rc://*/ta/man/translate/figs-explicit τὸν Ἀγρὸν τοῦ Κεραμέως 1 Here, the phrase **the field of the potter** could refer to: (1) what the local people called the field. Alternate translation: “a field named Field of the Potter” (2) a **field** that a **potter** owned. Alternate translation: “a field from a potter” or “a field that belonged to a potter” +27:7 n6ow rc://*/ta/man/translate/figs-abstractnouns εἰς ταφὴν τοῖς ξένοις 1 If your language does not use an abstract noun for the idea of **burial**, you could express the same idea in another way. Alternate translation: “in order to bury strangers there” or “as a cemetery for strangers” +27:7 e29n rc://*/ta/man/translate/figs-explicit τοῖς ξένοις 1 Here, **strangers** refers to people who died in Jerusalem but did not live there normally. They could have been Jews visiting from other areas or non-Jewish foreigners. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “for people from outside Jerusalem” +27:8 nts8 rc://*/ta/man/translate/figs-activepassive ἐκλήθη ὁ ἀγρὸς ἐκεῖνος 1 If your language does not use the passive form in this way, you could state this in active form or in another way that is natural in your language. Alternate translation: “that field’s name has been” +27:8 hsg4 Ἀγρὸς Αἵματος 1 Alternate translation: “Bloody Field” +27:8 ag2n rc://*/ta/man/translate/figs-explicit ἕως τῆς σήμερον 1 Here, the phrase **this day** refers to Matthew’s present time. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “to the present” or “from then on” +27:9 rql2 rc://*/ta/man/translate/grammar-connect-time-simultaneous τότε 1 Here, the word **Then** indicates that the prophecy **was fulfilled** at the time when the chief priests and elders bought the field of the potter with the 30 silver coins that they had paid Judas. If it would be helpful in your language, you could use a word or phrase that introduces something that happens at the same time. Alternate translation: “And so” or “It was then that” +27:9 rj3u rc://*/ta/man/translate/figs-activepassive ἐπληρώθη τὸ ῥηθὲν 1 See how your translated the similar passive forms in [2:17](../02/17.md). Alternate translation: “these events fulfilled what God spoke” +27:9 auz3 rc://*/ta/man/translate/writing-quotations λέγοντος 1 In Matthew’s culture, **saying** was a normal way to introduce a quotation from an important text. In this case, Matthew paraphrases or summarizes several passages from the Old Testament, including [Zechariah 11:12–13](../zec/11/12.md), [Jeremiah 19:1–13](../jer/19/01.md), and [Jeremiah 32:6–9](../jer/32/06.md). If it would be helpful in your language, you could use a comparable phrase that indicates that Matthew is paraphrasing an important texts. Alternate translation: “who wrote in the book of Jeremiah” or “as I summarize it:”\n +27:9 g1gc rc://*/ta/man/translate/translate-bmoney τὰ τριάκοντα ἀργύρια 1 Each of these **pieces of silver** was a coin equivalent to about four days’ wages. See how you expressed the idea in [26:15](../26/15.md). Alternate translation: “30 coins made out of silver” or “the money worth about four months’ wages” +27:9 h3rx rc://*/ta/man/translate/figs-explicit τὴν τιμὴν τοῦ τετιμημένου, ὃν ἐτιμήσαντο ἀπὸ υἱῶν Ἰσραήλ 1 Here the author of the quotation means that the 30 pieces of silver were the **price** that some **from sons of Israel** decided was the correct **price** for the person whom they were buying or paying for. Some of the words here may be redundant in your language. If it would be helpful in your language, you could omit any redundant information and make the idea more explicit. Alternate translation: “which was the price that some of the sons of Israel set for the person” or “which some from the sons of Israel set as the price for the one whom they were buying” +27:9 t1dj rc://*/ta/man/translate/figs-activepassive τοῦ τετιμημένου, ὃν ἐτιμήσαντο ἀπὸ υἱῶν Ἰσραήλ 1 If your language does not use this passive form, you could state this in active form. Alternate translation: “of the one whom they from the sons of Israel priced” +27:9 d7l7 rc://*/ta/man/translate/figs-metaphor υἱῶν Ἰσραήλ 1 Here the author of the quotation uses the word **sons** to refer in general to all the descendants of **Israel**. If it would be helpful in your language, you could use a word or phrase that refers to descendants in general. Alternate translation: “the descendants of Israel” or “those descended from Israel” +27:9 k6ne rc://*/ta/man/translate/figs-gendernotations υἱῶν 1 Although the word **sons** is masculine, the author of the quotation is using it to refer to any children or descendants, both men and women. If you preserve the metaphor, and if it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “the sons and daughters” or “the children” +27:10 vs3z rc://*/ta/man/translate/figs-explicit ἔδωκαν αὐτὰ εἰς 1 Here the author of the quotation means that the people bought **the field** with the pieces of silver. If it would be helpful in your language, you could state this explicitly. Alternate translation: “with them they bought” +27:10 dufx rc://*/ta/man/translate/figs-possession τὸν Ἀγρὸν τοῦ Κεραμέως 1 If possible, express the idea here as you did in [27:7](../27/07.md). Alternate translation: “a field named Field of the Potter” or “a field that belonged to a potter” +27:11 pjc5 rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the word **Now** indicates that what follows is the continuation of the story of Jesus’ trial before Pilate, which began in [27:2](../27/02.md). If your language has a way of continuing a story after a break from the main story line, you could use it here. Alternate translation: “Returning to the story of Jesus,” +27:11 a2e7 rc://*/ta/man/translate/figs-activepassive ὁ & Ἰησοῦς ἐστάθη 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was the Jewish council. Alternate translation: “was standing” or “the Jewish leaders made Jesus stand” +27:11 fd7k rc://*/ta/man/translate/writing-quotations λέγων 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “and he said” +27:11 at28 rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 2 Here, the word **But** introduces the next thing that happened. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **But** untranslated. Alternate translation: “Then” +27:11 a6cm rc://*/ta/man/translate/figs-idiom σὺ λέγεις 1 Here, much as in [26:25](../26/25.md), the phrase **You say {it}** indicates that the speaker acknowledges the truth of what the other person said. Jesus uses this phrase to indirectly indicate that the **governor** is right to suggest that Jesus is **the King of the Jews**. If it would be helpful in your language, you could use a different word or phrase that gives an indirect positive response to a request. If necessary, you could express the idea more directly, as the UST does. Alternate translation: “That is what you say” or “Your words show what is true” 27:12 vl3a rc://*/ta/man/translate/figs-activepassive ἐν τῷ κατηγορεῖσθαι αὐτὸν ὑπὸ τῶν ἀρχιερέων καὶ τῶν πρεσβυτέρων 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “when the chief priests and the elders accused him” +27:12 y19n 1 Alternate translation: “he did not answer anything” 27:13 e3td rc://*/ta/man/translate/figs-pastforfuture λέγει 1 To call attention to a development in the story, Matthew uses the present tense in past narration. If it would not be natural to do that in your language, you can use the past tense in your translation. Alternate translation: “said” -27:13 wn2r rc://*/ta/man/translate/figs-rquestion οὐκ ἀκούεις πόσα σου καταμαρτυροῦσιν? 1 Pilate is not asking for information, but is using the question form here to express how surprised he is that Jesus does not defend himself. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “Surely you hear everything they are bringing against you!” -27:13 kc8x rc://*/ta/man/translate/figs-explicit οὐκ ἀκούεις πόσα σου καταμαρτυροῦσιν? 1 **Pilate** implies that he expects Jesus to defend himself in response to the accusations made against him by the Jewish leaders. If it would be helpful in your language, you could state this explicitly. Alternate translation: “Do you not hear everything they are bringing against you? You should answer!” or “Do you not hear everything they are bringing against you? Why don’t you answer them?” -27:14 xx94 rc://*/ta/man/translate/figs-metonymy πρὸς οὐδὲ ἓν ῥῆμα 1 This phrase could mean: (1) Jesus did not say anything in response to what Pilate said in the previous verse. Alternate translation: “with even a single word” (2) Jesus did not respond to even one of the accusations that the Jewish leaders had made against him. In this case **word** would be translated as “charge.” Alternate translation: “with regard to even one charge” -27:14 hbm8 rc://*/ta/man/translate/grammar-connect-logic-result ὥστε θαυμάζειν 1 Here, **so as to** introduces a result clause. Use a natural way in your language for introducing a result clause. Alternate translation: “so that he amazed” -27:15 jjp8 rc://*/ta/man/translate/writing-background δὲ 1 **Now** here marks a break in the main story line so Matthew can give information to help the reader understand what happens in [27:17–26](../27/17.md). Use the natural form in your language for expressing background information. -27:15 p1ha rc://*/ta/man/translate/figs-explicit ἑορτὴν 1 Here, **the festival** refers the Passover celebration. See how you translated the same use of this phrase in [26:5](../26/05.md). -27:15 pfk6 rc://*/ta/man/translate/grammar-collectivenouns τῷ ὄχλῳ 1 The word **crowd** is a singular noun that refers to a group of people. If your language does not use nouns in that way, you could use a different expression. Alternate translation: “to the group of people” -27:16 ir01 rc://*/ta/man/translate/writing-background δὲ 1 **Now** is used here to mark a continuation of the break in the main story line which began in the preceding verse. Matthew introduces more background information, this time about **Barabbas**, to help readers understand what happens next. Use a natural way in your language for introducing background information. Alternate translation: “And” +27:13 kc8x rc://*/ta/man/translate/figs-explicit οὐκ ἀκούεις πόσα σου καταμαρτυροῦσιν? 1 Here **Pilate** asks if Jesus has heard, but he implies that he is asking if Jesus is going to respond to what he has heard. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “Do you intend to defend yourself against the many things they are testifying against you?” or “Do you not hear how many things they are testifying against you? Why don’t you answer them?” +27:14 xx94 rc://*/ta/man/translate/figs-metonymy πρὸς οὐδὲ ἓν ῥῆμα 1 Here, the phrase **not even to one word** could mean: (1) that Jesus did not respond to any of the accusations, each of which Matthew refers to as a **word**. Alternate translation: “not even with regard to one accusation” (2) that Jesus did not use even **one word** to answer Pilate’s question. Alternate translation: “not even with one word” +27:14 hbm8 rc://*/ta/man/translate/grammar-connect-logic-result ὥστε θαυμάζειν 1 Here, the phrase **so as to** introduces a result clause. Use a natural way in your language for introducing a result clause. Alternate translation: “so that he amazed” +27:15 jjp8 rc://*/ta/man/translate/writing-background δὲ 1 Here Matthew provides background information about something that Pilate, the governor, normally did. This background information will help readers understand what happens next. Use a natural form in your language for introducing background information. Alternate translation: “Here is some important information:” +27:15 p1ha rc://*/ta/man/translate/figs-explicit ἑορτὴν 1 Here, the phrase **the festival** refers the Passover celebration. See how you translated the same phrase in [26:5](../26/05.md). Alternate translation: “the festival of Passover” +27:15 lwpf rc://*/ta/man/translate/figs-activepassive εἰώθει & ἀπολύειν 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “had a custom of releasing” +27:16 ir01 rc://*/ta/man/translate/writing-background δὲ 1 Here, the word **Now** marks a continuation of the break in the main story line which began in the preceding verse. Matthew is introducing more background information, this time about **Barabbas**, to help readers understand what happens next. Use a natural way in your language for introducing background information. Alternate translation: “And” or “Here is some more important information:” 27:16 q2iu rc://*/ta/man/translate/writing-pronouns εἶχον 1 Here, **they** refers to the Roman authorities. If it would be helpful in your language, you could state this explicitly. Alternate translation: “the Roman authorities were holding” -27:16 svr2 rc://*/ta/man/translate/figs-activepassive λεγόμενον 1 See how you translated **named** in [26:3](../26/03.md). -27:17 l80q rc://*/ta/man/translate/figs-activepassive συνηγμένων & αὐτῶν 1 See how you translated **gathered together** in [26:3](../26/03.md). -27:17 wrl3 rc://*/ta/man/translate/figs-activepassive τὸν λεγόμενον Χριστόν 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “whom some people call the Christ” -27:18 a5lt rc://*/ta/man/translate/grammar-connect-logic-result γὰρ 1 **For** here indicates that what follows is the reason why Pilate asked the question in the previous verse. Use the most natural way in your language to indicate a reason. Alternate translation: “Pilate asked this because” -27:18 ugse rc://*/ta/man/translate/writing-pronouns παρέδωκαν αὐτόν 1 Here, **they** refers to the chief priests and elders of the Jewish people, the first **him** refers to Jesus, and the second **him** refers to Pilate. If it would be helpful in your language, you could state this explicitly. Alternate translation: “the chief priests and elders had handed Jesus over to Pilate” +27:16 a8p1 rc://*/ta/man/translate/figs-explicit δέσμιον ἐπίσημον 1 Here, the word **well-known** indicates that Barabbas was a man whom others had heard many things about. Most likely, the Romans considered him to be **well-known** in bad way (that is, notorious), while some Jewish people considered him to be **well-known** in a good way (that is, renowned). If it would be helpful in your language, you could use a word or phrase that describes someone whom others have heard many things about, both positively and negatively. Alternate translation: “a prisoner about whom there were many stories, a man” “a prominent prisoner” +27:16 svr2 rc://*/ta/man/translate/figs-activepassive λεγόμενον 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “whom people called” +27:17 hwzn rc://*/ta/man/translate/grammar-connect-logic-result οὖν 1 Here, the word **Therefore** introduces what Pilate did because of the custom that Matthew just described. If it would be helpful in your language, you could use a word or phrase that introduces the result of some situation. Alternate translation: “Because of that custom” or “So then” +27:17 ce90 rc://*/ta/man/translate/writing-pronouns αὐτῶν 1 Here, the pronoun **they** refers to the same “crowd” that Matthew mentioned in [27:15](../27/15.md). This “crowd” describes a large group of people who were in Jerusalem. If it would be helpful in your language, you could refer to these people more directly. Alternate translation: “the crowd” or “many people in Jerusalem” +27:17 l80q rc://*/ta/man/translate/figs-activepassive συνηγμένων 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “gathering” or “coming together” +27:17 gd6i rc://*/ta/man/translate/figs-yousingular θέλετε & ὑμῖν 1 Since Pilate is speaking to a crowd of people, the word **you** throughout this verse is plural. +27:17 wrl3 rc://*/ta/man/translate/figs-activepassive τὸν λεγόμενον Χριστόν 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “whose title is Christ” or “who goes by Christ” +27:18 a5lt rc://*/ta/man/translate/grammar-connect-logic-result γὰρ 1 Here, the word **For** introduces a reason why Pilate asked the question that he just asked. If it would be helpful in your language, you could use a word or phrase that introduces a reason for question, or you could leave **For** untranslated. Alternate translation: “Pilate did that because” 27:18 jq3c rc://*/ta/man/translate/figs-abstractnouns διὰ φθόνον 1 If your language does not use an abstract noun for the idea of **envy**, you could express the same idea in another way. Alternate translation: “because they envied him” -27:19 t3mx καθημένου δὲ αὐτοῦ 1 Alternate translation: “But while Pilate was sitting” -27:19 s5pc rc://*/ta/man/translate/figs-abstractnouns τοῦ βήματος 1 The **judgment seat** was a special chair in which a leader sat when he was making an official judgment. If your language does not use an abstract noun for the idea of **judgment**, you could express the same idea in another way. Alternate translation: “the seat used for judging people” -27:19 w4i8 rc://*/ta/man/translate/figs-metonymy ἀπέστειλεν 1 Here, **sent word** means that Pilate’s **wife** sent a person to tell Pilate a message by using words. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “sent someone to tell him a message” -27:19 ga4q rc://*/ta/man/translate/figs-idiom μηδὲν σοὶ καὶ τῷ δικαίῳ ἐκείνῳ 1 This sentence is an idiom that indicates that Pilates wife did not want Pilate to be involved with anything related to Jesus. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “Have nothing to do with that righteous one” or “Let there be nothing between you and that righteous one” -27:19 v8ty rc://*/ta/man/translate/grammar-connect-logic-result γὰρ 1 **For** here indicates that what follows is the reason why Pilate’s wife told him what she said in the previous sentence. Use the most natural way in your language to indicate a reason. Alternate translation: “I say this because” -27:20 ax1i rc://*/ta/man/translate/writing-background δὲ 1 Here, **now** is used to mark a break in the main story line. Matthew tells background information about why the people chose Barabbas to be released. Use the natural form in your language for expressing background information. -27:20 al54 rc://*/ta/man/translate/figs-explicit αἰτήσωνται τὸν Βαραββᾶν, τὸν δὲ Ἰησοῦν ἀπολέσωσιν 1 Here Matthew implies that **the crowds** asked Pilate **for Barabbas** to be released from prison and for Roman soldiers to **kill Jesus**. If it would be helpful in your language, you could state this explicitly. Alternate translation: “they would ask Pilate for Barabbas to be released from prison, but have the Roman soldiers kill Jesus” -27:21 x6vf rc://*/ta/man/translate/figs-nominaladj τῶν δύο 1 Matthew quotes Pilate using the adjective **two** as a noun in order to refer to the **two** men, Jesus and **Barabbas**. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “the two prisoners” -27:22 dpb2 rc://*/ta/man/translate/figs-pastforfuture λέγει & λέγουσιν πάντες 1 To call attention to a development in the story, Matthew uses the present tense in past narration. If it would not be natural to do that in your language, you can use the past tense in your translation. Alternate translation: “said … They all answered” -27:22 zl85 rc://*/ta/man/translate/figs-activepassive τὸν λεγόμενον Χριστόν 1 See how you translated this phrase in [27:17](../27/17.md). +27:19 t3mx rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the word **Now** introduces the next thing that happened. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **Now** untranslated. Alternate translation: “Then” +27:19 zgoa rc://*/ta/man/translate/translate-symaction καθημένου & αὐτοῦ ἐπὶ τοῦ βήματος 1 When a leader was **sitting on the judgment seat**, it meant that the leader was ready to make judgments and legal decisions. If it would be helpful in your language, you could explain what **sitting** in this place means. Alternate translation: “he sitting on the judgment seat to judge” or “he sitting on the judgment seat, ready to make legal decisions” +27:19 ff23 rc://*/ta/man/translate/translate-unknown ἐπὶ τοῦ βήματος 1 The **judgment seat** was a special chair in which a leader sat when making an official judgment. If your readers would not be familiar with this type of seat, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “at the judge’s bench” or “on the seat used for judgment” +27:19 s5pc rc://*/ta/man/translate/figs-abstractnouns τοῦ βήματος 1 If your language does not use an abstract noun for the idea of **judgment**, you could express the same idea in another way. Alternate translation: “the seat for judging” +27:19 w4i8 rc://*/ta/man/translate/figs-explicit ἀπέστειλεν πρὸς αὐτὸν & λέγουσα 1 Here Matthew implies that Pilate’s wife **sent** someone to Pilate to say the words that follow. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “sent someone to him to say” +27:19 fe95 rc://*/ta/man/translate/grammar-connect-logic-result μηδὲν σοὶ καὶ τῷ δικαίῳ ἐκείνῳ, πολλὰ γὰρ ἔπαθον σήμερον κατ’ ὄναρ δι’ αὐτόν 1 If it would be more natural in your language, you could reverse the order of these clauses, since the second clause gives the reason for the result that the first clause describes. Alternate translation: “I suffered many {things} today because of him by means of a dream. So, nothing to you and to that righteous one.” +27:19 ga4q rc://*/ta/man/translate/figs-idiom μηδὲν σοὶ καὶ τῷ δικαίῳ ἐκείνῳ 1 Here, the phrase **Nothing to you and to that righteous one** is a request to avoid doing anything with and to Jesus, the **righteous one**. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “Have nothing to do with that righteous one” or “Avoid doing anything to that righteous one” +27:19 v8ty rc://*/ta/man/translate/figs-explicit πολλὰ & ἔπαθον σήμερον 1 Here Pilate’s wife means that the **dream** upset her or caused her distress. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “I was very distressed” or “I have been miserable” +27:20 ax1i rc://*/ta/man/translate/grammar-connect-logic-contrast δὲ 1 Here, the word **But** introduces how the chief priests and elders were trying to have Jesus executed in contrast to Pilate’s wife, who wanted Pilate to have nothing to do with Jesus. If it would be helpful in your language, you could use a word or phrase that introduces this kind of contrast, or you could leave **But** untranslated. Alternate translation: “In contrast,” +27:20 al54 rc://*/ta/man/translate/figs-explicit αἰτήσωνται τὸν Βαραββᾶν 1 Here Matthew means that the crowds were going to **ask** Pilate to release **Barabbas**. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “they would ask Pilate to release Barabbas” +27:20 avyc rc://*/ta/man/translate/figs-explicit τὸν δὲ Ἰησοῦν ἀπολέσωσιν 1 Here Matthew implies that the crowds were going to pressure Pilate to **destroy** Jesus by executing him. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “but would demand that Jesus be killed” +27:21 awno rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the word **But** introduces the next thing that happened. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **But** untranslated. Alternate translation: “After that,” +27:21 xggj rc://*/ta/man/translate/figs-explicit ἀποκριθεὶς 1 Here Pilate is **answering** or responding to a situation, not to something that someone has asked. If it would be helpful in your language, you could make it more explicit that Pilate is responding to what is happening among the crowds, or you could leave **answering** untranslated. Alternate translation: “seeing that the crowds were discussing what to do” or “responding to what the crowd was doing” +27:21 x6vf rc://*/ta/man/translate/figs-nominaladj τῶν δύο 1 Here Pilate uses the number **two** as a noun in order to refer to the **two** men, Jesus and Barabbas. Your language may use numbers in the same way. If not, you could translate this with a noun phrase. Alternate translation: “the two prisoners” +27:21 slk2 rc://*/ta/man/translate/figs-yousingular θέλετε & ὑμῖν 1 Since Pilate is speaking to a crowd of people, the word **you** throughout this verse is plural. +27:21 l7gu rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 2 Here, the word **But** introduces the next thing that happened. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **But** untranslated. Alternate translation: “Then” +27:21 c06h rc://*/ta/man/translate/figs-ellipsis τὸν Βαραββᾶν 1 The crowds are leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the verse if it would be clearer in your language. Alternate translation: “We want you to release Barabbas” +27:22 dpb2 rc://*/ta/man/translate/figs-pastforfuture λέγει & λέγουσιν πάντες 1 To call attention to a development in the story, Matthew uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “said … They all said” +27:22 zl85 rc://*/ta/man/translate/figs-activepassive τὸν λεγόμενον Χριστόν 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. See how you expressed the idea in [27:17](../27/17.md). Alternate translation: “whom some people call the Christ” +27:22 qzn4 rc://*/ta/man/translate/figs-imperative3p σταυρωθήτω 1 If your language does not use the third-person imperative in this way, you could state this in another way that is natural in your language. Alternate translation: “He should be crucified” 27:22 ttva rc://*/ta/man/translate/figs-activepassive σταυρωθήτω 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “Crucify him” -27:22 kkus rc://*/ta/man/translate/translate-unknown σταυρωθήτω 1 The Romans executed some criminals by nailing them to a wooden beam with a crossbar and setting the beam upright so that the criminals would slowly suffocate. That was what it meant to have someone **crucified**. If it would be helpful in your language, you could state this explicitly. Alternate translation: “Let him be nailed to a cross” or “Let him be executed!” -27:22 uedb rc://*/ta/man/translate/figs-imperative σταυρωθήτω 1 Here, the phrase **Let him be crucified** is an imperative, but since the crowd cannot command Pilate to do this, you could translate this phrase as an expression of what they want. Alternate translation: “We want you to nail him to a cross to execute him” -27:23 m5jm rc://*/ta/man/translate/figs-rquestion τί γὰρ κακὸν ἐποίησεν? 1 Pilate does not expect the crowd to tell him what Jesus has done wrong. Rather, he is using the question form to emphasize to the crowd that Jesus is innocent. If it would be helpful in your language, you could translate this as a statement or an exclamation. Alternate translation: “There is no reason to execute this man, because he has not done anything wrong!” -27:23 bijy rc://*/ta/man/translate/figs-abstractnouns κακὸν 1 If your language does not use an abstract noun for the idea of **evil**, you could express the same idea in another way. Alternate translation: “evil thing” -27:23 nb7p rc://*/ta/man/translate/figs-activepassive σταυρωθήτω 1 See how you translated this in the previous verse. -27:24 oa2l rc://*/ta/man/translate/grammar-connect-logic-result ἰδὼν & ὅτι οὐδὲν ὠφελεῖ, ἀλλὰ μᾶλλον θόρυβος γίνεται 1 These two clauses indicate the reason why **Pilate** did what is described in the rest of the verse. Use the most natural way in your language to indicate a reason. Alternate translation: “because he saw that he was accomplishing nothing, but instead a riot was starting” -27:24 gefl rc://*/ta/man/translate/figs-pastforfuture οὐδὲν ὠφελεῖ & θόρυβος γίνεται 1 To call attention to a development in the story, Matthew uses the present tense in past narration. If it would not be natural to do that in your language, you can use the past tense in your translation. Alternate translation: “he was accomplishing nothing … a riot was starting” -27:24 yj8t rc://*/ta/man/translate/translate-symaction ἀπενίψατο τὰς χεῖρας ἀπέναντι τοῦ ὄχλου 1 Pilate **washed his hands** as a sign to the people that he was not responsible for Jesus’ death. If there is a gesture with similar meaning in your culture, you could consider using it here in your translation. -27:24 u1fe rc://*/ta/man/translate/figs-metonymy τοῦ αἵματος 1 Here Pilate uses **blood** to refer to a person’s death. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “the death” -27:24 f4ub rc://*/ta/man/translate/figs-idiom ὑμεῖς ὄψεσθε 1 See how you translated the similar idiom in [27:4](../27/04.md). -27:25 k1cb rc://*/ta/man/translate/figs-idiom τὸ αἷμα αὐτοῦ ἐφ’ ἡμᾶς καὶ ἐπὶ τὰ τέκνα ἡμῶν 1 The phrase **be on us and on our children** is an idiom that means that the crowd was accepting the responsibility for what was happening. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “We and our children will be responsible for his blood” -27:25 n5k1 rc://*/ta/man/translate/figs-metonymy τὸ αἷμα 1 See how you translated the same use of **blood** in the previous verse. -27:25 timm rc://*/ta/man/translate/figs-exclusive ἡμᾶς & ἡμῶν 1 Here, **us** and **our** refer to the Jewish people, so **us** and **our** would be exclusive. Your language may require you to mark these forms. -27:25 bsfd rc://*/ta/man/translate/figs-metonymy τὰ τέκνα 1 Here, **children** refers to future descendants in general, not only to the **children** of the people who were speaking. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “future generations” -27:26 yb5y rc://*/ta/man/translate/writing-pronouns ἀπέλυσεν & παρέδωκεν ἵνα σταυρωθῇ 1 The first two occurrences of **he** refer to Pilate, but **him** and the third occurrence of **he** refer to **Jesus**. If it would be helpful in your language, you could state this explicitly. Alternate translation: “Pilate released … Pilate handed Jesus over so that Jesus would be crucified” -27:26 m63d rc://*/ta/man/translate/figs-explicit ἀπέλυσεν & τὸν Βαραββᾶν & Ἰησοῦν φραγελλώσας 1 Matthew assumes that his readers will know that Pilate did not actually release **Barabbas** or flog **Jesus**, but ordered his soldiers to do those things. If it would be helpful in your language, you could state this explicitly. Alternate translation: “he commanded his soldiers to release Barabbas … having commanded his soldiers to flog Jesus” -27:26 adak rc://*/ta/man/translate/translate-unknown φραγελλώσας 1 If your readers would not be familiar with this form of punishment, you could explain explicitly what flogging was. Flogging was a Roman penalty in which soldiers whipped a person with a whip to which were attached pieces of bone and metal to increase the whip’s capacity to do harm to the person being flogged. Alternate translation: “having whipped Jesus with a whip to which someone had attached pieces of bone and metal” -27:26 n421 rc://*/ta/man/translate/figs-ellipsis παρέδωκεν 1 Matthew is leaving out some of the words that a sentence would need in many languages to be complete. If it would be clearer in your language, you could supply these words from the context. Alternate translation: “he handed him over to his soldiers” -27:26 y3kf rc://*/ta/man/translate/figs-activepassive σταυρωθῇ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “they would crucify him” -27:27 zz45 rc://*/ta/man/translate/figs-explicit τὸ πραιτώριον 1 The **Praetorium** was where the Roman **governor** stayed when he was in Jerusalem and where the Roman soldiers in Jerusalem lived. If it would be helpful in your language, you could state this explicitly. Alternate translation: “the palace where the governor and his soldiers lived” or “the Roman governor’s residence” -27:27 bn22 rc://*/ta/man/translate/figs-explicit ὅλην τὴν σπεῖραν 1 Matthew assumes that his readers will know that a **cohort** was a unit of Roman soldiers. A **cohort** normally numbered around 600 men but could sometimes refer to as few as 200 men. Here, by saying **the whole cohort**, Matthew most likely means that all the soldiers from the **cohort** who were on duty at that time. If it would be helpful in your language, you could state this explicitly. Alternate translation: “the whole unit of soldiers” or “the whole unit of soldiers who were on duty there” -27:28 nx81 καὶ ἐκδύσαντες αὐτὸν 1 Alternate translation: “And having pulled off his clothes” -27:28 id2a rc://*/ta/man/translate/figs-explicit χλαμύδα κοκκίνην περιέθηκαν αὐτῷ 1 In Roman culture, a **scarlet robe** was worn by kings. The soldiers put a **scarlet robe** on Jesus in order to mock him. If it would be helpful in your language, you could state this explicitly. See the discussion of this in the General Notes for this chapter. Alternate translation: “they put a scarlet robe on him in order to mock him by pretending that they believed he really was a king” -27:28 yf6s rc://*/ta/man/translate/translate-unknown κοκκίνην 1 The word **scarlet** refers to a color. Since Mark records in [Mark 15:17](../mrk/15/17.md) that the color of this **robe** was “purple,” the color closely resembled both **scarlet** and “purple.” If your readers would be unfamiliar with these colors, you could use the closest equivalent color that they would be familiar with. Alternate translation: “dark red” or “crimson” +27:23 syuz rc://*/ta/man/translate/grammar-connect-logic-contrast δὲ -1 In both places, the word **But** introduces what a Pilate or the crowds say in contrast to what the other person or people said. If it would be helpful in your language, you could use words or phrases that introduce this kind of contrast, or you could leave **But** untranslated. Alternate translation: “In response, … In response,” or “However, … Yet” +27:23 m5jm rc://*/ta/man/translate/figs-rquestion τί γὰρ κακὸν ἐποίησεν? 1 Pilate is using the question form to emphasize that he thinks that Jesus has not done any **evil**. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “Despite what you say, he did not do evil” or “Yet he has certainly not done evil!” +27:23 cw7o rc://*/ta/man/translate/grammar-connect-logic-result τί γὰρ 1 Here, the word **For** indicates that Pilate is asking for a reason why the crowd wants him to crucify Jesus. If it would be helpful in your language, you could use a word or phrase that indicates that a question is asking for a reason for something. Alternate translation: “Why? What” or “What is your reason for that? What” +27:23 bijy rc://*/ta/man/translate/figs-nominaladj κακὸν 1 Pilate is using the adjective **evil** as a noun to mean an evil thing. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “evil thing” +27:23 dk8g rc://*/ta/man/translate/writing-quotations λέγοντες 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “and they demanded” +27:23 nb7p rc://*/ta/man/translate/figs-activepassive σταυρωθήτω 1 This clause is identical to the clause at the end of the previous verse ([27:22](../27/22.md)). Express the idea as you did there. +27:24 w7jc rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the word **But** introduces the next thing that happened. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **But** untranslated. Alternate translation: “After that,” +27:24 oa2l rc://*/ta/man/translate/grammar-connect-logic-result ἰδὼν & ὅτι οὐδὲν ὠφελεῖ, ἀλλὰ μᾶλλον θόρυβος γίνεται 1 These two clauses indicate the reason why **Pilate** did what is described in the rest of the verse. If it would be helpful in your language, you could use a form in your language that introduces a reason for some action. Alternate translation: “because he saw that he is benefiting nothing, and because instead a riot is happening” +27:24 gefl rc://*/ta/man/translate/figs-pastforfuture οὐδὲν ὠφελεῖ & θόρυβος γίνεται 1 To call attention to a development in the story, Matthew uses the present tense in past narration. If it would not be natural to do that in your language, you can use the past tense in your translation. Alternate translation: “he was benefiting nothing … a riot was happening” +27:24 yj8t rc://*/ta/man/translate/translate-symaction λαβὼν ὕδωρ, ἀπενίψατο τὰς χεῖρας ἀπέναντι τοῦ ὄχλου 1 Pilate **washed his hands** as a sign to the people that he was not responsible for Jesus’ death. If there is a gesture with a similar meaning in your culture, you could use it here in your translation, or you could explain what this action means. Alternate translation: “having gotten some water, washed his hands opposite the crowd to indicate that he was not responsible for what was going to happen to Jesus” +27:24 idu6 rc://*/ta/man/translate/figs-idiom ἀπέναντι 1 Here, the word **opposite** means that Pilate was directly in front of **the crowd**. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “in front of” or “before” +27:24 ly5i rc://*/ta/man/translate/writing-quotations λέγων 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “and he said” +27:24 u1fe rc://*/ta/man/translate/figs-metonymy τοῦ αἵματος τούτου 1 Here, **blood** refers to the death of a person. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. See how you expressed the idea in [27:4](../27/04.md). Alternate translation: “the death of this one” or “this one dying” +27:24 f4ub rc://*/ta/man/translate/figs-idiom ὑμεῖς ὄψεσθε 1 Here, the phrase **You will see** means that Pilate claims that the **crowd** is responsible for dealing with what they are doing, and he is not responsible. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. See how you expressed the similar clause in [27:4](../27/04.md). Alternate translation: “What you are doing is none of my business” or “That is your responsibility” +27:24 tpmh rc://*/ta/man/translate/figs-yousingular ὑμεῖς 1 Because Pilate is speaking to a crowd, the word **You** here is plural. +27:25 k1cb rc://*/ta/man/translate/figs-idiom τὸ αἷμα αὐτοῦ ἐφ’ ἡμᾶς καὶ ἐπὶ τὰ τέκνα ἡμῶν 1 Here, clause **His blood {be} on us and on our children** means that the crowd was accepting the responsibility for Jesus’ **blood**. If it would be helpful in your language, you could use a comparable clause or state the meaning plainly. Alternate translation: “The responsibility for his blood will be on us and on our children” +27:25 n5k1 rc://*/ta/man/translate/figs-metonymy τὸ αἷμα αὐτοῦ 1 Here, **blood** refers to the death of a person. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. See how you expressed the idea in [27:4](../27/04.md). Alternate translation: “His death” +27:25 timm rc://*/ta/man/translate/figs-exclusive ἡμᾶς & ἡμῶν 1 Here, **us** and **our** refer to the **people** who were there, so **us** and **our** are exclusive. Your language may require you to mark these forms. +27:25 bsfd rc://*/ta/man/translate/figs-metaphor τὰ τέκνα 1 Here, the word **children** could refer: (1) just to the people’s children. Alternate translation: “sons and daughters” (2) to the people’s offspring or descendants in general. Alternate translation: “offspring” or “descendants” +27:26 m63d rc://*/ta/man/translate/figs-explicit Ἰησοῦν φραγελλώσας 1 Here Matthew implies that Pilate had his soldiers flog Jesus. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “having commanded his soldiers to flog Jesus” +27:26 adak rc://*/ta/man/translate/translate-unknown τὸν & Ἰησοῦν φραγελλώσας 1 Flogging was a Roman penalty in which soldiers whipped a person with a whip to which were attached pieces of bone and metal to increase the whip’s capacity to do harm to the person being flogged. If your readers would not be familiar with this form of punishment, you could explain explicitly what flogging was. Alternate translation: “having whipped Jesus with a whip to which were attached pieces of bone and metal” +27:26 n421 rc://*/ta/man/translate/figs-explicit παρέδωκεν 1 Here Matthew implies that Pilate **handed** Jesus **over** to his soldiers. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “he handed him over to his soldiers” +27:26 y3kf rc://*/ta/man/translate/figs-activepassive σταυρωθῇ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who would do the action, it is clear from the context that it would be Pilate’s soldiers. Alternate translation: “the soldiers might crucify him” +27:27 zz45 rc://*/ta/man/translate/figs-explicit τὸ πραιτώριον 1 The **Praetorium** was where the Roman **governor** stayed when he was in Jerusalem and where the Roman soldiers in Jerusalem lived. If your readers would not be familiar with this type of structure, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “the government building” or “the governor’s residence” +27:27 bn22 rc://*/ta/man/translate/translate-unknown ὅλην τὴν σπεῖραν 1 The word **cohort** is a military term. Each **cohort** is a group of about 600 soldiers, which is a tenth of a legion. Most likely, Matthew is referring to all the soldiers who were stationed in Jerusalem. If it would be helpful in your language, you could use a comparable military term in your language or a more general term. Alternate translation: “the whole company” or “all the soldiers stationed there”\n +27:28 id2a rc://*/ta/man/translate/figs-explicit χλαμύδα κοκκίνην περιέθηκαν αὐτῷ 1 In Roman culture, a **scarlet cloak** was like the expensive clothing worn by kings. The soldiers put a **scarlet cloak** on Jesus to pretend that he was a king, even though they did not think that he really was a king. If it would be helpful in your language, you could state this explicitly. Alternate translation: “they put a scarlet cloak on him to pretend that he was a king” or “they put a royal scarlet cloak on him in mockery” +27:28 yf6s rc://*/ta/man/translate/translate-unknown κοκκίνην 1 The word **scarlet** refers to a color that is a shade of bright red. If your readers would be unfamiliar with the color **scarlet**, you could refer to a shade of bright red. Alternate translation: “bright red” or “crimson” +27:29 yw94 rc://*/ta/man/translate/figs-explicit στέφανον ἐξ ἀκανθῶν, ἐπέθηκαν ἐπὶ τῆς κεφαλῆς αὐτοῦ; καὶ κάλαμον ἐν τῇ δεξιᾷ αὐτοῦ 1 In Roman culture, a **crown** was worn by a king, and a king held a scepter in his right hand. In order to mock Jesus, the soldiers put a **crown** made from **thorns** on Jesus’ head and put **a reed in his right hand**. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “a crown of thorns, they put it on his head and a reed in his right hand to pretend that he was a king” or “a crown of thorns, they put it on his head as if he were king, and they put a reed like a royal scepter in his right hand” 27:29 ksjn rc://*/ta/man/translate/figs-possession στέφανον ἐξ ἀκανθῶν 1 Matthew is using the possessive form to describe a **crown** that is made from branches with **thorns** on them. If it would be helpful in your language, you could use a different expression. Alternate translation: “a crown made from thorns” -27:29 km30 rc://*/ta/man/translate/figs-synecdoche ἀκανθῶν 1 Matthew uses the word **thorns** to refer to small branches with **thorns** on them. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “thorny branches” -27:29 yw94 rc://*/ta/man/translate/figs-explicit στέφανον ἐξ ἀκανθῶν, ἐπέθηκαν ἐπὶ τῆς κεφαλῆς αὐτοῦ; καὶ κάλαμον ἐν τῇ δεξιᾷ αὐτοῦ 1 In Roman culture, a **crown** was worn by a king, and a king held a scepter in his right hand. In order to mock Jesus, the soldiers put a **crown** made from **thorns** on Jesus’ head and put **a reed in his right hand** that resembled a king’s scepter. If it would be helpful in your language, you could state this explicitly. See the discussion of this in the General Notes for this chapter. Alternate translation: “a crown of thorns, they put it on his head and a reed in his right hand in order to mock him by pretending that they believed he really was a king” -27:29 dlz7 rc://*/ta/man/translate/figs-irony γονυπετήσαντες 1 The act of kneeling down was normally done as a way of honoring kings. The soldiers actually mean to communicate the opposite of the literal meaning of this action. These soldiers do not really believe that Jesus is a king, but rather, they have **knelt down** to mock him. If it would be helpful in your language, you could provide a brief explanation. See the discussion of this in the General Notes for this chapter. Alternate translation: “having knelt down as if honoring a king” -27:29 qf8j rc://*/ta/man/translate/figs-irony ἐνέπαιξαν αὐτῷ λέγοντες, χαῖρε, ὁ Βασιλεῦ τῶν Ἰουδαίων 1 **Hail** was a common greeting, but the soldiers used this greeting in order to mock Jesus. They did not believe that Jesus was really the **King of the Jews**. They actually meant to communicate the opposite of the literal meaning of their words, as Matthew indicates when he says that **they mocked him**. If it would be helpful in your language, you could use a different expression. Alternate translation: “they mocked him by saying, ‘Hail, you so-called King of the Jews’” -27:30 ib5q rc://*/ta/man/translate/figs-explicit τὸν κάλαμον 1 Here, **the reed** refers to the stick the soldiers had put in Jesus’ right hand in the previous verse. If it would be helpful in your language, you could state this explicitly. Alternate translation: “the reed from his hand” -27:32 m5bl rc://*/ta/man/translate/writing-background δὲ 1 **Now** here indicates that this verse is a break in the main story line. Matthew does this in order to give information about **Simon** from **Cyrene**. Use the natural form in your language for expressing background information. -27:32 d0ps rc://*/ta/man/translate/figs-go ἐξερχόμενοι 1 Your language may say “going out” rather than **coming out** in contexts such as this. Use whichever is more natural. -27:32 j5wq rc://*/ta/man/translate/figs-explicit ἐξερχόμενοι 1 Here, **coming out** implies that Jesus and the soldiers came out of the city of Jerusalem. If it would be helpful in your language, you could state this explicitly. Alternate translation: “as they came out of the city” -27:32 sfj2 rc://*/ta/man/translate/writing-pronouns τοῦτον ἠγγάρευσαν ἵνα ἄρῃ τὸν σταυρὸν αὐτοῦ 1 Here, **they** refers to the Roman soldiers, **he** refers to **Simon**, and **his** refers to Jesus. If it would be helpful in your language, you could state this explicitly. Alternate translation: “whom the soldiers forced to go with them so that he could carry Jesus’ cross” -27:33 j6hb rc://*/ta/man/translate/figs-activepassive τόπον λεγόμενον Γολγοθᾶ, ὅ ἐστιν & λεγόμενος 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “a place that people called Golgotha, which means” -27:33 lopg rc://*/ta/man/translate/translate-transliterate Γολγοθᾶ 1 Here Matthew writes out the sounds of this Jewish Aramaic word using Greek letters. Since Matthew translates the meaning later in the verse, you may write out this word using the most similar sounds in your language. See the discussion of **Golgotha** in the General Notes for this chapter. -27:34 f11j rc://*/ta/man/translate/figs-activepassive πιεῖν οἶνον μετὰ χολῆς μεμιγμένον 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “wine, which they had mixed with gall, to drink” -27:34 e2uk rc://*/ta/man/translate/figs-explicit χολῆς 1 Here, **gall** refers to a bitter tasting liquid that was a pain-relieving medicine. Mark specifically identifies this as liquid that came from the myrrh plant ([Mark 15:23](../../mrk/15/23.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “bitter, pain-relieving medicine” -27:35 d4h6 rc://*/ta/man/translate/translate-unknown βάλλοντες κλῆρον 1 The term **lots** refers to objects with different markings on various sides that were used to decide randomly among several possibilities. They were tossed onto the ground to see which marked side would come up on top. If your readers would not be familiar with **lots**, you could use a general expression for gambling. Alternate translation: “by gambling” -27:35 u4dl rc://*/ta/man/translate/figs-explicit βάλλοντες κλῆρον 1 Matthew implies that the soldiers were **casting lots** in order to determine who would take which pieces of Jesus’ clothing. If it would be helpful in your language, you could state this explicitly. Alternate translation: “by casting lots to decide who would take which ones” -27:36 o9ed rc://*/ta/man/translate/figs-explicit ἐτήρουν αὐτὸν ἐκεῖ 1 Matthew implies that the soldiers **kept guard over** Jesus to prevent anyone from rescuing him. If it would be helpful in your language, you could state this explicitly. Alternate translation: “they kept guard over him there to prevent people from rescuing him” -27:37 j4s4 rc://*/ta/man/translate/figs-metonymy τὴν αἰτίαν αὐτοῦ 1 Here, **the charge** refers to the written explanation of the crime Jesus was accused of committing. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “a written explanation of the crime they were accusing him of doing” -27:37 an2w rc://*/ta/man/translate/figs-activepassive γεγραμμένην 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “which someone had written” -27:38 ms2d rc://*/ta/man/translate/figs-pastforfuture σταυροῦνται 1 To call attention to a development in the story, Matthew uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “were crucified” -27:38 zq4b rc://*/ta/man/translate/figs-activepassive τότε σταυροῦνται σὺν αὐτῷ δύο λῃσταί 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “Then the soldiers crucified two robbers with him” -27:38 ci6g εἷς ἐκ δεξιῶν, καὶ εἷς ἐξ εὐωνύμων 1 Alternate translation: “one robber on his right side and one robber on his left side” or “one on a cross on the right side of him and one on a cross on the left side of him” -27:39 d4fm rc://*/ta/man/translate/translate-symaction κινοῦντες τὰς κεφαλὰς αὐτῶν 1 The people’s action of **shaking their heads** at Jesus showed that they felt disdain for him and that they disapproved of him. If it would be helpful in your language, you could use a gesture with a similar meaning in your culture, or express the meaning plainly. Alternate translation: “showing disdain for him by shaking their heads” -27:40 p6sq rc://*/ta/man/translate/figs-explicit ὁ καταλύων τὸν ναὸν καὶ ἐν τρισὶν ἡμέραις οἰκοδομῶν 1 The people refer to Jesus by what he earlier prophesied that he would do. Alternate translation: “You who said you would destroy the temple and rebuild it in three days” -27:40 t23i rc://*/ta/man/translate/figs-explicit εἰ υἱὸς εἶ τοῦ Θεοῦ, καὶ κατάβηθι ἀπὸ τοῦ σταυροῦ 1 The people did not believe that Jesus was **the Son of God**, so they wanted him to prove it if it was true. If it would be helpful in your language, you could state this explicitly. Alternate translation: “If you are the Son of God, prove it by coming down from the cross” -27:40 b5lw rc://*/ta/man/translate/guidelines-sonofgodprinciples υἱὸς & τοῦ Θεοῦ 1 **Son of God** is an important title for Jesus. -27:42 ff4d rc://*/ta/man/translate/figs-irony ἄλλους ἔσωσεν 1 Here, the Jewish leaders are using irony. They do not really believe that Jesus **saved** other people. If it would be helpful in your language, you could expressing the meaning plainly. Alternate translation: “He supposedly saved other people” -27:42 wu7u rc://*/ta/man/translate/figs-explicit ἄλλους ἔσωσεν 1 In context, the Jewish leaders are implicitly referring to how Jesus **saved others** by healing their diseases, releasing them from demon-possession, and saving them from other physical problems. They did not think that Jesus saved them from sin or divine judgment. If it would be helpful in your language, you could state that explicitly. Alternate translation: “He supposedly saved other people by doing miracles for them” -27:42 j6l7 rc://*/ta/man/translate/figs-irony Βασιλεὺς Ἰσραήλ ἐστιν, καταβάτω 1 Here, the Jewish leaders are using irony. They do not really believe that Jesus is **the King of Israel**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “He calls himself the King of Israel. So let him come down” or “If he really is the King of Israel, let him come down” -27:42 vmdc rc://*/ta/man/translate/grammar-connect-condition-hypothetical Βασιλεὺς Ἰσραήλ ἐστιν, καταβάτω νῦν ἀπὸ τοῦ σταυροῦ, καὶ πιστεύσομεν ἐπ’ αὐτόν 1 The Jewish leaders are suggesting a hypothetical situation since they do not believe that Jesus actually has the power to **come down from the cross**. Use whatever form in your language would be most natural to communicate this. Alternate translation: “Suppose he really is the King of Israel. Then let him come down now from the cross, and we will believe that he is the King of Israel” -27:43 zy1h rc://*/ta/man/translate/figs-irony πέποιθεν ἐπὶ τὸν Θεόν, ῥυσάσθω νῦν εἰ θέλει αὐτόν 1 Here, the Jewish leaders are using irony. They do not really believe that Jesus **has trusted in God**, that God would **rescue him**, or that God **wants him**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “He claims to trust in God. So let God rescue him now, if he even wants him” or “If he really trusts in God and God really wants him, then let God rescue him now” -27:43 cl97 rc://*/ta/man/translate/figs-quotesinquotes εἶπεν γὰρ, ὅτι Θεοῦ εἰμι Υἱός. 1 If the direct quotation inside a direct quotation would not be used in your language, you could translate the second direct quotation as an indirect quotation. Alternate translation: “For he said that he is the Son of God.” -27:43 uw85 rc://*/ta/man/translate/guidelines-sonofgodprinciples Θεοῦ & Υἱός 1 **Son of God** is an important title for Jesus. -27:44 e26y rc://*/ta/man/translate/figs-activepassive οἱ λῃσταὶ, οἱ συνσταυρωθέντες σὺν αὐτῷ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “the robbers whom the soldiers were crucifying with him” -27:45 e7z4 rc://*/ta/man/translate/writing-newevent δὲ 1 **Now** here indicates that what follows is a new event that happened after the time of the events the story has just related. Use the natural form in your language for introducing a new event. Alternate translation: “And then” -27:45 xsps rc://*/ta/man/translate/translate-ordinal ἕκτης ὥρας & ὥρας ἐνάτης 1 If you decide to translate these phrases in the way that the biblical culture reckoned time, but your language does not use ordinal numbers, you could use cardinal numbers here. Alternate translation: “hour six … hour nine” -27:45 s2l7 ἕκτης ὥρας 1 In this culture, people began counting the hours each day beginning around daybreak at six o’clock in the morning. If it would be helpful in your language, you could express this in the way the people of your culture reckon time. Alternate translation: “noon” or “12:00 PM” -27:45 pi8e rc://*/ta/man/translate/figs-abstractnouns σκότος ἐγένετο 1 If your language does not use an abstract noun for the idea of **darkness**, you could express it in a different way. Alternate translation: “it became dark” -27:45 lnkx ὥρας ἐνάτης 1 In this culture, people began counting the hours each day beginning around daybreak at six o’clock in the morning. If it would be helpful in your language, you could express this in the way the people of your culture reckon time. Alternate translation: Alternate translation: “3:00 PM” -27:46 rcjr τὴν ἐνάτην ὥραν 1 See how you translated this phrase in the previous verse. -27:46 qyp7 rc://*/ta/man/translate/figs-idiom ἀνεβόησεν & φωνῇ μεγάλῃ 1 This is an idiom that means **Jesus** raised the volume of his **voice**. Alternate translation: “cried out loudly” -27:46 xub2 rc://*/ta/man/translate/translate-transliterate Ἐλωῒ, Ἐλωῒ, λεμὰ σαβαχθάνει 1 This sentence is what **Jesus cried out** in the Jewish Aramaic language. Jesus is quoting from [Psalm 22:1](../psa/022/001.md). See the discussion of this sentence in the General Notes for this chapter. -27:47 y60j rc://*/ta/man/translate/figs-explicit ἀκούσαντες ἔλεγον 1 Matthew implies that the people did not understand what Jesus said. If it would be helpful in your language, you could state this explicitly. Alternate translation: “having heard it, misunderstood and said” -27:48 jm37 rc://*/ta/man/translate/figs-explicit ὄξους 1 Here, **sour wine** refers to the inexpensive **wine** that common people in Jesus’ culture would usually drink to quench thirst. Therefore, the person who gave Jesus this **sour wine** was acting kindly. If it would be helpful in your language, you could state this explicitly. See how **sour wine** is translated in [Mark 15:36](../mrk/15/36.md) and [John 19:29](../jhn/19/29.md). Alternate translation: “with common wine” -27:48 bsy1 rc://*/ta/man/translate/translate-unknown σπόγγον 1 A **sponge** is a small object that can soak up and hold liquid that comes out of it when the **sponge** is squeezed. If your readers would not be familiar with this object, you could use the name of something your readers would use for soaking up liquid, or you could use a general expression. See how **sponge** is translated in [Mark 15:36](../mrk/15/36.md) and [John 19:29](../jhn/19/29.md). Alternate translation: “something to soak up liquid” -27:50 n21n rc://*/ta/man/translate/figs-idiom πάλιν κράξας φωνῇ μεγάλῃ 1 See how you translated **cried out** **with a loud voice** in [27:46](../27/46.md). -27:50 fj1v rc://*/ta/man/translate/figs-idiom ἀφῆκεν τὸ πνεῦμα 1 This clause is an idiom that means “willingly died.” If your readers would not understand this, you could use an equivalent idiom or use plain language. See how a similar phrase is translated in [John 19:30](../jhn/19/30.md). Alternate translation: “he allowed himself to die” -27:51 a92g rc://*/ta/man/translate/figs-metaphor ἰδοὺ 1 Matthew uses the term **behold** here to call the reader’s attention to the surprising event that he describes next in the story. Your language may have a similar expression that you could use here. -27:51 u0pw rc://*/ta/man/translate/translate-symaction τὸ καταπέτασμα τοῦ ναοῦ ἐσχίσθη εἰς δύο, ἀπ’ ἄνωθεν ἕως κάτω 1 See the General Notes to this chapter for an explanation of the symbolic significance of this action. -27:51 m1ic rc://*/ta/man/translate/figs-activepassive ἐσχίσθη & ἡ γῆ ἐσείσθη, καὶ αἱ πέτραι ἐσχίσθησαν 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “God tore … God shook the earth, and God split the rocks apart” -27:51 xp2b rc://*/ta/man/translate/figs-explicit τὸ καταπέτασμα τοῦ ναοῦ 1 Matthew assumes that his readers will know that he is referring to **the curtain** that separated the Most Holy Place from the rest of **the temple**. If it would be helpful in your language, you could state this explicitly. Alternate translation: “the curtain in front of the Most Holy Place” -27:52 a1cu rc://*/ta/man/translate/figs-activepassive καὶ τὰ μνημεῖα ἀνεῴχθησαν, καὶ πολλὰ σώματα 1 If your language does not use this passive form, you can state this in active form. Alternate translation: “And God opened the tombs, and he raised many of the bodies” -27:52 hgn1 rc://*/ta/man/translate/figs-euphemism κεκοιμημένων 1 Here, **fallen asleep** refers to being dead. This is a polite way of referring to something unpleasant. If it would be helpful in your language, you could use a different polite way of referring to this or use plain language. Alternate translation: “who had passed away” or “who had died” -27:52 kj3r rc://*/ta/man/translate/figs-idiom ἠγέρθη 1 Here, **raised** is an idiom that refers to causing someone who has died to become alive again. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “were caused to live again” or “were made alive again” -27:53 q2x5 ἐξελθόντες ἐκ τῶν μνημείων μετὰ τὴν ἔγερσιν αὐτοῦ, εἰσῆλθον εἰς τὴν ἁγίαν πόλιν 1 This could mean: (1) the saints came **out from the tombs** before Jesus came back to life, but did not enter **into the holy city** until after Jesus came back to life. Alternate translation: “having come out from the tombs, after his resurrection they entered into the holy city” (2) the saints came **out from the tombs** after Jesus came back to life. Alternate translation: “having come out from the tombs after his resurrection, they entered into the holy city” -27:54 f6rz rc://*/ta/man/translate/writing-newevent δὲ 1 **Now** here indicates that what follows is a new event that happened right after the events told in [27:50–51](../27/50.md). Use the natural form in your language for introducing a new event. Alternate translation: “And then” -27:54 vv2g rc://*/ta/man/translate/figs-explicit οἱ μετ’ αὐτοῦ τηροῦντες τὸν Ἰησοῦν 1 This phrase refers to the other soldiers who were guarding Jesus with **the centurion**. If it would be helpful in your language, you could state this explicitly. Alternate translation: “the other soldiers with him who were guarding Jesus” -27:54 gse9 rc://*/ta/man/translate/figs-explicit ἰδόντες τὸν σεισμὸν καὶ τὰ γενόμενα 1 Matthew implies that the soldiers felt **the earthquake** and saw **the things that happened**. If it would be helpful in your language, you could state this explicitly, as in the UST. -27:54 gw6n rc://*/ta/man/translate/guidelines-sonofgodprinciples Θεοῦ Υἱὸς 1 **Son of God** is an important title for Jesus. -27:55 h0m2 rc://*/ta/man/translate/grammar-connect-logic-goal διακονοῦσαι αὐτῷ 1 This phrase indicates the purpose for the **women** following **Jesus from Galilee**. Use the most natural way in your language to indicate a purpose. Alternate translation: “for the purpose of serving him” -27:56 yni6 rc://*/ta/man/translate/writing-background Μαρία ἡ Μαγδαληνὴ, καὶ Μαρία ἡ τοῦ Ἰακώβου καὶ Ἰωσὴφ μήτηρ 1 Because **Mary** was a very common name at this time and because Matthew refers to two different women with the name **Mary** in this verse, he provides this background information to help readers know to which **Mary** he is referring to in each case. Use the natural form in your language for expressing background information. Alternate translation: “Mary, who came from Magdala, and another Mary, who was the mother of James and Joseph” -27:56 xx27 rc://*/ta/man/translate/translate-names Ἰακώβου & Ἰωσὴφ 1 **James** and **Joseph** were common names for men at this time. -27:56 ud33 rc://*/ta/man/translate/figs-explicit τῶν υἱῶν Ζεβεδαίου 1 See how you translated the similar phrase in [26:37](../26/37.md). -27:57 wm5z rc://*/ta/man/translate/writing-newevent δὲ 1 **Now** here indicates that what follows in [27:57–61](../27/57.md) is a new event that happened right after the time of the events the story has just related. Use the natural form in your language for introducing a new event. Alternate translation: “After that” -27:57 sy9y rc://*/ta/man/translate/translate-names Ἁριμαθαίας 1 **Arimathea** is the name of a city in Israel. -27:57 o9c6 rc://*/ta/man/translate/figs-activepassive ὃς καὶ αὐτὸς ἐμαθητεύθη τῷ Ἰησοῦ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “whom Jesus had discipled as well” -27:58 kjyw rc://*/ta/man/translate/figs-explicit ᾐτήσατο τὸ σῶμα τοῦ Ἰησοῦ 1 The reason that Joseph asked **Pilate** **for the body of Jesus** was so that he could bury it. If it would be helpful in your language, you could state that explicitly. Alternate translation: “asked for permission to get the body of Jesus in order to bury it” or “asked that he be given the body of Jesus so that he could bury it” -27:58 c69n rc://*/ta/man/translate/figs-activepassive τότε ὁ Πειλᾶτος ἐκέλευσεν ἀποδοθῆναι 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “Then Pilate ordered the soldiers to give it to him” -27:59 eupz rc://*/ta/man/translate/figs-explicit λαβὼν τὸ σῶμα, ὁ Ἰωσὴφ ἐνετύλιξεν αὐτὸ 1 Matthew assumes that his readers would know that other people helped **Joseph** take Jesus’ body and prepare it for the tomb. If it would be helpful in your language, you could state this explicitly. Alternate translation: “Joseph and the people who helped him, having taken the body, wrapped it” -27:59 q9q9 rc://*/ta/man/translate/translate-unknown ἐνετύλιξεν αὐτὸ σινδόνι καθαρᾷ 1 This was the burial custom in this culture. If your readers would not be familiar with such a custom, you could describe it more specifically, or you could use a general expression. Alternate translation: “wrapped it in a fine linen burial cloth” or “prepared it for burial” -27:59 kj7u rc://*/ta/man/translate/translate-unknown σινδόνι καθαρᾷ 1 The term **linen cloth** refers to a high quality cloth made from the fibers of the flax plant. If your readers would be unfamiliar with **linen**, you could use a general expression. Alternate translation: “a fine cloth” -27:60 hvs8 rc://*/ta/man/translate/figs-explicit ὃ ἐλατόμησεν ἐν τῇ πέτρᾳ 1 Matthew implies that Joseph had hired workers to **cut** the tomb **into the rock**. If it would be helpful in your language, you could state this explicitly. Alternate translation: “that he had had workers cut into the rock” -27:60 lt4k rc://*/ta/man/translate/figs-explicit ἔθηκεν αὐτὸ & προσκυλίσας λίθον μέγαν 1 Matthew assumes that his readers would know that other people helped **Joseph** when he **laid** Jesus’ body in the **tomb** and **rolled a large stone** over the entrance. If it would be helpful in your language, you could state this explicitly. Alternate translation: “Joseph and the people who helped him laid it … they rolled a large stone against” -27:61 ihr8 ἀπέναντι τοῦ τάφου 1 Alternate translation: “across from the tomb” -27:62 wxrc rc://*/ta/man/translate/writing-newevent δὲ 1 **Now** here indicates that what follows in [27:62–66](../27/62.md) is a new event that happened after the time of the events the story has just related. Use the natural form in your language for introducing a new event. Alternate translation: “After those things happened,” -27:62 qj59 rc://*/ta/man/translate/figs-explicit τῇ & ἐπαύριον, ἥτις ἐστὶν μετὰ τὴν παρασκευήν 1 Here, **the Preparation** refers to the day before the Sabbath on which Jews would prepare for the Sabbath so that they would not have to do work on that day. Therefore, **the next day** here refers to the Sabbath. If it would be helpful in your language, you could state this explicitly. Alternate translation: “the next day, which was after the day on which Jews prepared for the Sabbath” or “the next day, which was the Sabbath” -27:62 j57n rc://*/ta/man/translate/figs-activepassive συνήχθησαν 1 See how you translated **gathered together** in [26:3](../26/03.md). -27:63 sc6y ἐκεῖνος ὁ πλάνος & ἔτι ζῶν 1 Alternate translation: “Jesus, the deceiver, when he was alive” -27:63 ri5s rc://*/ta/man/translate/figs-quotesinquotes εἶπεν & μετὰ τρεῖς ἡμέρας ἐγείρομαι. 1 If the direct quotation inside a direct quotation would not be used in your language, you could translate the second direct quotation as an indirect quotation. Alternate translation: “said that after three days he would be raised up” -27:63 ou2n rc://*/ta/man/translate/figs-explicit μετὰ τρεῖς ἡμέρας 1 Jesus was referring to **three days** after he died. If it would be helpful in your language, you could state this explicitly. Alternate translation: “After three days of being dead” -27:63 jp1m rc://*/ta/man/translate/figs-pastforfuture ἐγείρομαι 1 The Jewish leaders quote Jesus using the present tense to refer to a future event. If it would not be natural to do that in your language, you can use the future tense in your translation. Alternate translation: “I will be raised up” -27:63 e6uz rc://*/ta/man/translate/figs-activepassive ἐγείρομαι 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “God will raise me up” -27:63 ike6 rc://*/ta/man/translate/figs-idiom ἐγείρομαι 1 Here, **raised up** is an idiom that refers to a dead person becoming alive again. See how you translated **raised up** in [20:19](../20/19.md). -27:64 r0qr rc://*/ta/man/translate/figs-imperative κέλευσον 1 Here, **command** is an imperative, but since the Jewish leaders cannot command Pilate to do this, you could translate this phrase as an expression of what they want. Alternate translation: “we want you to command” -27:64 b8n2 rc://*/ta/man/translate/figs-activepassive ἀσφαλισθῆναι τὸν τάφον 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “your soldiers to make the tomb secure” +27:29 km30 rc://*/ta/man/translate/figs-explicit ἀκανθῶν 1 Matthew uses the word **thorns** to refer to small branches with **thorns** on them. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “thorny branches” +27:29 dlz7 rc://*/ta/man/translate/translate-symaction γονυπετήσαντες ἔμπροσθεν αὐτοῦ 1 In Jesus’ culture, kneeling before someone was a way to respect a greater person, especially when asking the greater person to do a favor. Here, the soldiers perform this action to mock Jesus by pretending that he is a king. If it would be helpful in your language, you could refer to a similar action from your culture, or you could explain what kneeling means. Alternate translation: “having prostrated themselves before him” or “having knelt down before him as if he were a king” +27:29 jg2b rc://*/ta/man/translate/writing-quotations λέγοντες 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “and they spoke these words:” +27:29 qf8j rc://*/ta/man/translate/figs-irony χαῖρε, ὁ Βασιλεῦ τῶν Ἰουδαίων 1 Here the soldiers mock Jesus by greeting him as if he were **King of the Jews** when they do not believe that he actually is. They actually meant to communicate the opposite of the literal meaning of their words, as Matthew indicates when he says that **they mocked him**. If it would be helpful in your language, you could use a form that indicates that this is irony. Alternate translation: “Rejoice, you so-called King of the Jews” +27:29 myii rc://*/ta/man/translate/figs-idiom χαῖρε 1 In Jesus’ culture, people commonly greeted each other with the word **Rejoice**. If it would be helpful in your language, you could use a comparable word or phrase that people use to greet each other. Alternate translation: “Hello” +27:30 p47w rc://*/ta/man/translate/translate-symaction ἐμπτύσαντες εἰς αὐτὸν 1 In Jesus’ culture, people would spit on someone to insult that person. If it would be helpful in your language, you could explain what this action means. Alternate translation: “having spit on him to dishonor him” +27:30 ib5q rc://*/ta/man/translate/figs-explicit τὸν κάλαμον 1 Here, the phrase **the reed** refers to the stick the soldiers had put in Jesus’ right hand in the previous verse. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “the reed from his right hand” +27:31 jwns rc://*/ta/man/translate/figs-explicit ἀπήγαγον αὐτὸν 1 Here Matthew implies that they **led** Jesus **away** from the Praetorium. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “led him away from the Praetorium” +27:32 m5bl rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the word **Now** introduces the next thing that happened. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **Now** untranslated. Alternate translation: “Then,” +27:32 d0ps rc://*/ta/man/translate/figs-go ἐξερχόμενοι 1 In a context such as this, your language might say “going” instead of **coming**. Alternate translation: “going out” +27:32 j5wq rc://*/ta/man/translate/figs-explicit ἐξερχόμενοι 1 Here, **coming out** implies that Jesus and the soldiers came out of the city of Jerusalem. If it would be helpful in your language, you could state this explicitly. Alternate translation: “coming out of Jerusalem” +27:32 e9k6 rc://*/ta/man/translate/writing-participants ἄνθρωπον Κυρηναῖον, ὀνόματι Σίμωνα 1 Here Matthew introduces a man named **Simon** into the story. If your language has its own way of introducing new participants, you could use it here in your translation. Alternate translation: “a certain man. He was from Cyrene, and he was called Simon” +27:32 tfkm rc://*/ta/man/translate/translate-names Σίμωνα 1 The word **Simon** is the name of a man. +27:32 sfj2 rc://*/ta/man/translate/translate-unknown τοῦτον ἠγγάρευσαν ἵνα ἄρῃ 1 According to Roman law, Roman soldiers could someone **into service**, which that they could force a person to carry a load for them or work for them. In this case, they forced **Simon** to carry Jesus’ cross. If your readers would not be familiar with this type of forced service, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “They conscripted this one so that he would carry” or “They made this one carry” +27:32 i6l0 rc://*/ta/man/translate/figs-abstractnouns τοῦτον ἠγγάρευσαν 1 If your language does not use an abstract noun for the idea of **service**, you could express the same idea in another way. Alternate translation: “They forced this one to serve them” +27:33 zjki rc://*/ta/man/translate/figs-go ἐλθόντες 1 In a context such as this, your language might say “gone” instead of **come**. Alternate translation: “having gone” +27:33 j6hb rc://*/ta/man/translate/figs-activepassive τόπον λεγόμενον Γολγοθᾶ, ὅ ἐστιν & λεγόμενος 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “a place that people call Golgotha, which means” +27:33 lopg rc://*/ta/man/translate/translate-transliterate Γολγοθᾶ 1 The word **Golgotha** is an Aramaic word. Matthew has spelled it out using Greek letters so his readers would know how it sounded. Since Matthew states what this word means later in the verse, you also should spell it out the way it sounds in your language. +27:34 f11j rc://*/ta/man/translate/figs-activepassive πιεῖν οἶνον μετὰ χολῆς μεμιγμένον 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was the soldiers. Alternate translation: “wine, which they had mixed with gall, to drink” +27:34 e2uk rc://*/ta/man/translate/figs-extrainfo χολῆς 1 Here, **gall** refers to a liquid with a bitter taste. This liquid may have been a pain-relieving medicine, or it may simply have made the wine taste bitter. If possible, use a form that does indicate what the **gall** would have been used for. Alternate translation: “something bitter” or “a bitter substance” +27:35 yuax rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the word **Now** introduces the next thing that happened. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **Now** untranslated. Alternate translation: “Then,” +27:35 w8b2 rc://*/ta/man/translate/figs-explicit διεμερίσαντο τὰ ἱμάτια αὐτοῦ 1 Here Matthew means that the soldiers took the clothes that Jesus had been wearing and **divided** them up by giving each piece of clothing to a soldier. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “the soldiers took his clothes and distributed them among them” +27:35 d4h6 rc://*/ta/man/translate/translate-unknown βάλλοντες κλῆρον 1 The term **lot** refers to an object with different markings on various sides that was used to decide randomly among several possibilities. It would be tossed onto the ground to see which marked side would come up on top. If your readers would not be familiar with a **lot**, you could refer to practice in your culture, or you could use a more general expression for gambling. Alternate translation: “rolling dice” or “deciding randomly” +27:35 u4dl rc://*/ta/man/translate/figs-explicit βάλλοντες κλῆρον 1 Matthew implies that the soldiers were **casting a lot** in order to determine who would take which pieces of Jesus’ clothing. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “casting a lot to decide who would take which pieces of clothing” +27:36 o9ed rc://*/ta/man/translate/figs-explicit ἐτήρουν αὐτὸν ἐκεῖ 1 Here Matthew implies that the soldiers **were guarding**Jesus to prevent anyone from rescuing him. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “they kept guard over him there to prevent anyone from rescuing him” +27:37 j4s4 rc://*/ta/man/translate/figs-metonymy τὴν αἰτίαν αὐτοῦ 1 Here, **his charge** represents the written explanation of **his charge**. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “a placard stating his charge” +27:37 uf56 rc://*/ta/man/translate/figs-possession τὴν αἰτίαν αὐτοῦ 1 Here, Matthew is using the possessive form to describe the **charge** that was made against Jesus. If this is not clear in your language, you could express the idea in another way. Alternate translation: “the charge against him” +27:37 an2w rc://*/ta/man/translate/figs-activepassive γεγραμμένην 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was the soldiers. Alternate translation: “which the soldiers had written” +27:37 y058 rc://*/ta/man/translate/figs-irony ὁ Βασιλεὺς τῶν Ἰουδαίων 1 Here the soldiers mock Jesus by referring to him as if he were **King of the Jews** when they do not believe that he actually is. They actually mean to communicate the opposite of the literal meaning of their words. If it would be helpful in your language, you could use a form that indicates that this is irony. Alternate translation: “the so-called King of the Jews” +27:38 zq4b rc://*/ta/man/translate/figs-activepassive σταυροῦνται & δύο λῃσταί 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was the soldiers. Alternate translation: “Pilate’s soldiers crucified two robbers” +27:38 ms2d rc://*/ta/man/translate/figs-pastforfuture σταυροῦνται 1 To call attention to a development in the story, Matthew uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “were being crucified” +27:38 ci6g rc://*/ta/man/translate/figs-nominaladj εἷς ἐκ δεξιῶν, καὶ εἷς ἐξ εὐωνύμων 1 Here, Matthew uses the adjectives **right** and **left** as nouns to refer to Jesus’ right and left sides. Your language may use adjectives in the same way. If not, you could translate these words with equivalent phrases. Alternate translation: “one on his right side and one on his left side” +27:39 i8od rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the word **But** introduces the next thing that happened. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **But** untranslated. Alternate translation: “Also” +27:39 d4fm rc://*/ta/man/translate/translate-symaction κινοῦντες τὰς κεφαλὰς αὐτῶν 1 The people’s action of **wagging their heads** at Jesus showed that they felt disdain for him and that they disapproved of him. If it would be helpful in your language, you could use a gesture with a similar meaning in your culture, or you could indicate what the gesture means. Alternate translation: “showing disdain for him by wagging their heads” or “wagging their heads to mock him” +27:40 mcmb rc://*/ta/man/translate/writing-quotations λέγοντες 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “mocking him” +27:40 p6sq rc://*/ta/man/translate/figs-explicit ὁ καταλύων τὸν ναὸν καὶ ἐν τρισὶν ἡμέραις οἰκοδομῶν 1 Here the people refer to Jesus by what the false witnesses testified during his trial that he had said. If it would be helpful in your language, you could indicate more explicitly that the people are describing Jesus. Alternate translation: “You who said that you would destroy the temple and in three days rebuild it” +27:40 n8d8 rc://*/ta/man/translate/figs-explicit ἐν τρισὶν ἡμέραις 1 Here, the phrase **in three days** refers to a time period made up of three days. If it would be helpful in your language, you could make that idea more explicit. See how you translated this phrase in [26:61](../26/61.md). Alternate translation: “during a period of three days” +27:40 t23i rc://*/ta/man/translate/grammar-connect-condition-hypothetical εἰ υἱὸς εἶ τοῦ Θεοῦ, καὶ κατάβηθι ἀπὸ τοῦ σταυροῦ 1 The people are suggesting that this is a hypothetical condition, that Jesus can only **come down from the cross** if he is the Son of God. The people are speaking as if it is uncertain who Jesus is in order to challenge him to do something to prove that he really is **the Son of God**. Use a natural form in your language for introducing something that could be true. Alternate translation: “Prove that you are the Son of God by coming down from the cross” +27:40 b5lw rc://*/ta/man/translate/guidelines-sonofgodprinciples υἱὸς & τοῦ Θεοῦ 1 **Son of God** is an important title for Jesus that describes his relationship with God the Father. +27:40 ipxr rc://*/ta/man/translate/figs-go κατάβηθι 1 In a context such as this, your language might say “go” instead of **come**. Alternate translation: “go down” +27:42 wu7u rc://*/ta/man/translate/figs-explicit ἄλλους ἔσωσεν 1 In context, the Jewish leaders are implicitly referring to how Jesus **saved others** by healing their diseases, releasing them from demon-possession, and saving them from other physical problems. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “He saved others by curing or exorcising them” +27:42 ff4d rc://*/ta/man/translate/figs-nominaladj ἄλλους 1 The Jewish leaders are using the adjective **others** as a noun to mean other people. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “other men and women” +27:42 vmdc rc://*/ta/man/translate/figs-hypo Βασιλεὺς Ἰσραήλ ἐστιν, καταβάτω νῦν ἀπὸ τοῦ σταυροῦ, καὶ πιστεύσομεν ἐπ’ αὐτόν 1 Here the Jewish leaders use what they think is an imaginary situation to prove that Jesus is not really **the King of Israel**. Use a natural method in your language for introducing an imaginary situation. Alternate translation: “Imagine he really were the King of Israel. In that case, he should come down now from the cross, and we will believe in him” or “If he is the King of Israel, let him come down now from the cross. Then, we will believe in him” +27:42 j6l7 rc://*/ta/man/translate/figs-irony Βασιλεὺς Ἰσραήλ ἐστιν 1 Here the Jewish leaders mock Jesus by speaking about him as if he were **the King of Israle** when they do not believe that he actually is. They actually mean to communicate the opposite of the literal meaning of their words, as Matthew indicated when he says that they mocked him (see [27:41](../27/41.md)). If it would be helpful in your language, you could use a form that indicates that this is irony. Alternate translation: “He is the so-called King of Israel” or “He thinks he is the King of Israel” +27:42 gmp0 rc://*/ta/man/translate/figs-imperative3p καταβάτω 1 If your language does not use the third-person imperative in this way, you could state this in another way that is natural in your language. Alternate translation: “He must come down” +27:42 mnzq rc://*/ta/man/translate/figs-go καταβάτω 1 In a context such as this, your language might say “go” instead of **come**. Alternate translation: “Let him go down” +27:43 owmw rc://*/ta/man/translate/grammar-connect-logic-result πέποιθεν ἐπὶ τὸν Θεόν, ῥυσάσθω νῦν εἰ θέλει αὐτόν & εἶπεν γὰρ, ὅτι Θεοῦ εἰμι Υἱός 1 If it would be more natural in your language, you could reverse the order of these sentences, since the last sentence gives the reason for the result that the first sentence describes. Alternate translation: “He said, ‘I am the Son of God.’ So, since he has trusted in God, let God deliver him now, if he wants him” +27:43 zy1h rc://*/ta/man/translate/figs-hypo πέποιθεν ἐπὶ τὸν Θεόν, ῥυσάσθω νῦν εἰ θέλει αὐτόν 1 Here the Jewish leaders use what they think is an imaginary situation to prove that God does not really protect or want Jesus. Use a natural method in your language for introducing an imaginary situation. Alternate translation: “Imagine he really trusted in God and that God really wanted him. In that case, God would deliver him now” or “If he has trusted in God and if God wants him, let God rescue him now” +27:43 wni7 rc://*/ta/man/translate/figs-imperative3p ῥυσάσθω 1 If your language does not use the third-person imperative in this way, you could state this in another way that is natural in your language. Alternate translation: “he must rescue him” +27:43 cl97 rc://*/ta/man/translate/figs-quotesinquotes εἶπεν & ὅτι Θεοῦ εἰμι Υἱός. 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “he said that he was the Son of God” +27:43 uw85 rc://*/ta/man/translate/guidelines-sonofgodprinciples Θεοῦ & Υἱός 1 **Son of God** is an important title for Jesus that describes his relationship with God the Father. +27:44 sr3x rc://*/ta/man/translate/grammar-connect-words-phrases δ’ 1 Here, the word **But** introduces something else that was happening. If it would be helpful in your language, you could use a word or phrase that introduces another action, or you could leave **But** untranslated. Alternate translation: “At the same time,” or “Even more,” +27:44 e26y rc://*/ta/man/translate/figs-activepassive οἱ συνσταυρωθέντες 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was the soldiers. Alternate translation: “whom Pilate’s soldiers were crucifying” +27:44 fgqt rc://*/ta/man/translate/figs-explicit τὸ & αὐτὸ 1 Here, the phrase **the same** indicates that the **robbers** used the same kind of insults that the Jewish leaders did. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “with the same insults” +27:45 e7z4 rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the word **Now** introduces the next thing that happened. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **Now** untranslated. Alternate translation: “Then” +27:45 s2l7 rc://*/ta/man/translate/figs-explicit ἕκτης ὥρας & ὥρας ἐνάτης 1 In this culture, people began counting the hours each day beginning around daybreak at six o’clock in the morning. So, **the sixth hour** would be around noon, and **the ninth hour** would be around three o’clock in the afternoon. If it would be helpful in your language, you could express this in the way the people of your culture reckon time. See how you translated these time references in [20:5](../20/05.md). Alternate translation: “about 12:00 PM … about 3:00 PM” +27:45 xsps rc://*/ta/man/translate/translate-ordinal ἕκτης ὥρας & ὥρας ἐνάτης 1 If your language does not use ordinal numbers, you could use cardinal numbers here or equivalent expressions. Alternate translation: “hour six … hour nine” +27:45 pi8e rc://*/ta/man/translate/figs-abstractnouns σκότος ἐγένετο 1 If your language does not use an abstract noun for the idea of **darkness**, you could express it in a different way. Alternate translation: “the sky darkened” or “the light dimmed” +27:45 ii2w rc://*/ta/man/translate/figs-explicit ἐπὶ πᾶσαν τὴν γῆν 1 Here, **all the land** could refer to: (1) the entire area around where Jesus was crucified. This could include just the city of Jerusalem or all of Palestine. Alternate translation: “over all that region” (2) the entire earth. Alternate translation: “over the whole earth” +27:46 rsi8 rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the word **But** introduces the next thing that happened. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **But** untranslated. Alternate translation: “Then” +27:46 rcjr rc://*/ta/man/translate/figs-explicit τὴν ἐνάτην ὥραν 1 See how you translated **the ninth hour** in [27:45](../27/45.md). Alternate translation: “3:00 PM” +27:46 u1cu rc://*/ta/man/translate/translate-ordinal τὴν ἐνάτην ὥραν 1 If your language does not use ordinal numbers, you could use a cardinal number here or an equivalent expression. Alternate translation: “hour nine” +27:46 qyp7 rc://*/ta/man/translate/figs-idiom ἀνεβόησεν & φωνῇ μεγάλῃ 1 Here, the phrase **cried out with a loud voice** means Jesus raised the volume of his voice. If it would be helpful in your language, you could use an comparable phrase or state the meaning plainly. Alternate translation: “yelled loudly” +27:46 rbm3 rc://*/ta/man/translate/writing-quotations λέγων 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “and he said” +27:46 xub2 rc://*/ta/man/translate/translate-transliterate Ἐλωῒ, Ἐλωῒ, λεμὰ σαβαχθάνει 1 This phrase is what Jesus **cried out** in Aramaic. Matthew has spelled the words out using Greek letters so his readers would know how it sounded. Since Matthew states what this word means later in the verse, you also should spell it out the way it sounds in your language. +27:46 lm4c rc://*/ta/man/translate/figs-explicit τοῦτ’ ἔστιν 1 Here Matthew uses the phrase **This is** to introduce what the Aramaic words means. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “Those words can be translated this way:” or “Here is what that means:” +27:47 pdhw rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the word **But** introduces the next thing that happened. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **But** untranslated. Alternate translation: “Then” +27:47 y60j rc://*/ta/man/translate/figs-explicit ἀκούσαντες 1 Matthew implies that the people did not understand what Jesus said. They heard him say “Eli,” which means “My God,” but they thought it sounded like the name **Elijah**. If it would be helpful in your language, you could state more explicitly that these people misunderstood Jesus. Alternate translation: “having heard Jesus speaking without understanding him” +27:48 bsy1 rc://*/ta/man/translate/translate-unknown σπόγγον 1 A **sponge** is a soft, porous object that can soak up and hold liquid, which comes out of it when the **sponge** is squeezed. If your readers would not be familiar with this object, you could use the name of something your readers would use for soaking up liquid, or you could use a general expression. Alternate translation: “something to soak up liquid” +27:48 jm37 rc://*/ta/man/translate/translate-unknown ὄξους 1 Here, **vinegar** refers to the inexpensive and sour wine that common people in Jesus’ culture would usually drink. If your readers would not be familiar with this type of beverage, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “with cheap wine” or “with an inexpensive alcoholic beverage” +27:48 bh51 rc://*/ta/man/translate/figs-explicit περιθεὶς καλάμῳ, ἐπότιζεν αὐτόν 1 The person put the **sponge** on a **reed**, or long stick, so that he could hold the **sponge** up to Jesus. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “having put it around a reed, he used the reed to lift the sponge up to Jesus to give it to him to drink” +27:49 uccl rc://*/ta/man/translate/grammar-connect-logic-contrast δὲ 1 Here, the word **But** introduces what **the rest** of the people who were there did in contrast with how one person gave Jesus some sour wine. If it would be helpful in your language, you could use a word or phrase that introduces this kind of contrast, or you could leave **But** untranslated. Alternate translation: “In contrast,” or “However,” +27:49 vpj7 rc://*/ta/man/translate/figs-nominaladj οἱ & λοιποὶ 1 Matthew is using the adjective **rest** as a noun to mean **the rest** of the people who were there. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “the rest of the people who were watching” +27:49 ll7l rc://*/ta/man/translate/figs-explicit ἄφες 1 Here, the clause **Leave {him}** means that the person who gave Jesus the sour wine should stop doing things to and for Jesus. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “Ignore him” or “Stop doing things for him” +27:49 aq90 rc://*/ta/man/translate/grammar-connect-logic-goal ἔρχεται & σώσων αὐτόν 1 Here, the phrase **saving him** indicates the purpose for which **Elijah** would come. If it would be helpful in your language, you could use a word or phrase that introduces a purpose. Alternate translation: “comes in order to save him” +27:49 jj90 rc://*/ta/man/translate/figs-go ἔρχεται 1 In a context such as this, your language might say “goes” instead of **comes**. Alternate translation: “goes” +27:50 wzak rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the word **But** introduces the next thing that happened. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **But** untranslated. Alternate translation: “Then” +27:50 n21n rc://*/ta/man/translate/figs-idiom πάλιν κράξας φωνῇ μεγάλῃ 1 Here, the phrase **cried out again with a loud voice** means Jesus raised the volume of his voice again. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. See how you translated the similar phrase in [27:46](../27/46.md). Alternate translation: “having yelled loudly” +27:50 fj1v rc://*/ta/man/translate/figs-euphemism ἀφῆκεν τὸ πνεῦμα 1 Here, the phrase **released his spirit** could: (1) simply indicate that Jesus died. In this case, the phrase is a polite way to refer to death. Alternate translation: “breathed his last” or “expired” (2) mean that Jesus voluntarily chose to die at this moment. In this case, Matthew is that Jesus died and also that he chose to die. Alternate translation: “allowed himself to die” or “willingly died” +27:51 a92g rc://*/ta/man/translate/figs-exclamations ἰδοὺ 1 Here, the word **behold** draws the attention of the audience and asks them to listen carefully. If it would be helpful in your language, you could express **behold** with a word or phrase that asks the audience to listen, or you could draw the audience’s attention in another way. Alternate translation: “picture this” or “suddenly” +27:51 m1ic rc://*/ta/man/translate/figs-activepassive τὸ καταπέτασμα τοῦ ναοῦ ἐσχίσθη εἰς δύο, ἀπ’ ἄνωθεν ἕως κάτω, καὶ ἡ γῆ ἐσείσθη, καὶ αἱ πέτραι ἐσχίσθησαν 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the actions, it is clear from the context that it was God. Alternate translation: “God split the temple of the curtain in two from top to bottom, and he shook the earth, and he split the rocks” +27:51 xp2b rc://*/ta/man/translate/figs-explicit τὸ καταπέτασμα τοῦ ναοῦ 1 Here Matthew could referring to the **curtain**: (1) that separated the Most Holy Place from the rest of **the temple**. Alternate translation: “the curtain that marked off the Most Holy Place in the temple” (2) that separated the Holy Place from the rest of **the temple** area. Alternate translation: “the curtain that marked off the temple building” +27:51 zt7i rc://*/ta/man/translate/figs-genericnoun αἱ πέτραι 1 The phrase **the rocks** represents nearby rocks in general, not one particular set of **rocks**. If it would be helpful in your language, you could express the idea in another way. Alternate translation: “the nearby rocks” or “many rocks” +27:52 a1cu rc://*/ta/man/translate/figs-activepassive τὰ μνημεῖα ἀνεῴχθησαν, καὶ πολλὰ σώματα τῶν κεκοιμημένων ἁγίων ἠγέρθη 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the actions, it is clear from the context that it was God. Alternate translation: “God opened the tombs, and he raised many bodies of the saints having fallen asleep” +27:52 dgii rc://*/ta/man/translate/figs-genericnoun τὰ μνημεῖα 1 The phrase **the tombs** represents nearby tombs in general, not one particular set of tombs. If it would be helpful in your language, you could express the idea in another way. Alternate translation: “the nearby tombs” or “many tombs” +27:52 x18l rc://*/ta/man/translate/figs-explicit πολλὰ σώματα τῶν κεκοιμημένων ἁγίων ἠγέρθη 1 Here Matthew does not just mean that **bodies** were raised but rather that people as a whole were raised. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “many of the saints having fallen asleep were raised” +27:52 ofmg rc://*/ta/man/translate/figs-explicit ἁγίων 1 Here, the word **saints** could refer to: (1) anyone who was part of God’s people. Alternate translation: “God’s people” (2) people who were particularly holy or righteous. Alternate translation: “holy people” or “righteous people” +27:52 hgn1 rc://*/ta/man/translate/figs-euphemism κεκοιμημένων 1 Here, the phrase **fallen asleep** refers politely to people dying. If it would be helpful in your language, you could a form that politely refers to a person dying, or you could state the meaning plainly. Alternate translation: “having passed away” or “having perished”\n +27:52 kj3r rc://*/ta/man/translate/figs-idiom ἠγέρθη 1 Here, the word **raised** refers to people who died coming back to life. If it would be helpful in your language, you could use a comparable word or state the meaning plainly. Alternate translation: “were restored to life” +27:53 q2x5 rc://*/ta/man/translate/figs-infostructure ἐξελθόντες ἐκ τῶν μνημείων μετὰ τὴν ἔγερσιν αὐτοῦ, εἰσῆλθον εἰς τὴν ἁγίαν πόλιν 1 Here, the phrase **after his resurrection** could go with: (1) **having come out from the tombs**. In this case, the resurrected people did not leave their **tombs** until after Jesus’ resurrection. Alternate translation: “after his resurrection having out from the tombs, they entered into the holy city” (2) **they entered into the holy city**. In this case, the resurrected people left their **tombs** right away but did not enter into **the holy city** until after Jesus’ resurrection. Alternate translation: “having come out from the tombs, they entered into the holy city after his resurrection”\n +27:53 ac1i rc://*/ta/man/translate/figs-go ἐξελθόντες 1 In a context such as this, your language might say “gone” instead of **come**. Alternate translation: “having gone out” +27:53 zd6p rc://*/ta/man/translate/figs-abstractnouns μετὰ τὴν ἔγερσιν αὐτοῦ 1 If your language does not use an abstract noun for the idea of **resurrection**, you could express the same idea in another way. Alternate translation: “after he resurrected” +27:53 xfwo rc://*/ta/man/translate/figs-nominaladj πολλοῖς 1 Matthew is using the adjective **many** as a noun to mean many people. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “to many men and women” +27:54 f6rz rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the word **But** introduces the next thing that happened. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **But** untranslated. Alternate translation: “Then” +27:54 vv2g rc://*/ta/man/translate/figs-explicit οἱ μετ’ αὐτοῦ τηροῦντες τὸν Ἰησοῦν 1 Here Matthew implies that the soldiers were **guarding**Jesus to prevent anyone from rescuing him. If it would be helpful in your language, you could make that idea more explicit. See how you expressed the similar idea in [27:36](../27/36.md). Alternate translation: “the ones with him guarding Jesus to prevent anyone from rescuing him” +27:54 gse9 rc://*/ta/man/translate/writing-quotations λέγοντες 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “and they said” +27:54 gw6n rc://*/ta/man/translate/guidelines-sonofgodprinciples Θεοῦ Υἱὸς 1 **Son of God** is an important title for Jesus that describes his relationship with God the Father. +27:55 ekxh rc://*/ta/man/translate/writing-background δὲ 1 Matthews uses the word **Now** to introduce background information that will help readers understand what happens later in the story. The word does not introduce the next event in the story. Use a natural form in your language for introducing background information. Alternate translation: “Meanwhile,” or “During all those things,” +27:55 h0m2 rc://*/ta/man/translate/figs-idiom ἠκολούθησαν τῷ Ἰησοῦ 1 Here, the phrase **followed Jesus** could indicate that: (1) the **women** had traveled with Jesus and were his disciple. Alternate translation: “traveled with Jesus as his students” (2) the **women** walked with Jesus on the road. Alternate translation: “walked with Jesus” or “went with Jesus”\n +27:56 yni6 rc://*/ta/man/translate/translate-names καὶ Μαρία ἡ & μήτηρ 1 The word **Mary** is the name of a woman. This **Mary** was not **Mary Magdalene** nor Mary the mother of Jesus. Matthew identifies her instead as **the mother of James and Joseph**. +27:56 xx27 rc://*/ta/man/translate/translate-names Ἰακώβου & Ἰωσὴφ 1 The words **James** and **Joseph** are the names of men. +27:56 ud33 rc://*/ta/man/translate/figs-explicit τῶν υἱῶν Ζεβεδαίου 1 Here Matthew refers to James and John, who were the **sons of Zebedee**. If it would be helpful in your language, you could make that idea more explicit. See how you translated the similar phrase in [20:20](../20/20.md). Alternate translation: “of James and John, the sons of Zebedee” +27:57 wm5z rc://*/ta/man/translate/writing-newevent δὲ 1 Here, the word **Now** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **Now** untranslated. Alternate translation: “Later on,” +27:57 iops rc://*/ta/man/translate/writing-participants ἦλθεν ἄνθρωπος πλούσιος ἀπὸ Ἁριμαθαίας, τοὔνομα Ἰωσήφ, ὃς καὶ αὐτὸς ἐμαθητεύθη τῷ Ἰησοῦ 1 Matthew is here introducing the **Joseph** as a new participant in the story. If your language has its own way of introducing new participants, you could use it here in your translation. Alternate translation: “a man named Joseph came. He was from Arimathea, and he was rich. He also himself was discipled by Jesus” +27:57 m910 rc://*/ta/man/translate/figs-go ἦλθεν 1 In a context such as this, your language might say “went” instead of **came**. Alternate translation: “went” +27:57 sy9y rc://*/ta/man/translate/translate-names Ἁριμαθαίας & Ἰωσήφ 1 The word **Joseph** is the name of a man, and the word **Arimathea** is the name of the city he was from. +27:57 d42k τοὔνομα Ἰωσήφ 1 Alternate translation: “who was called Joseph” +27:57 o9c6 rc://*/ta/man/translate/figs-activepassive ὃς καὶ αὐτὸς ἐμαθητεύθη τῷ Ἰησοῦ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “whom also Jesus had discipled” +27:58 kjyw rc://*/ta/man/translate/figs-explicit ᾐτήσατο τὸ σῶμα τοῦ Ἰησοῦ 1 The reason that Joseph asked **Pilate** for **the body of Jesus** was so that he could bury it. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “asked for the body of Jesus so that he could bury it” +27:58 c69n rc://*/ta/man/translate/figs-activepassive ἀποδοθῆναι 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who would do the action, it is clear from the context that it would be Pilate’s soldiers. Alternate translation: “the soldiers to give it to him” +27:59 q9q9 rc://*/ta/man/translate/translate-unknown ἐνετύλιξεν αὐτὸ σινδόνι καθαρᾷ 1 This was the burial custom in this culture. If your readers would not be familiar with such a custom, you could indicate that more explicitly, or you could use a general expression. Alternate translation: “wrapped it in a clean linen burial cloth” or “prepared it for burial” +27:59 kj7u rc://*/ta/man/translate/translate-unknown σινδόνι καθαρᾷ 1 The term **linen cloth** refers to a high quality cloth made from the fibers of the flax plant. If your readers would be unfamiliar with **linen**, you could use a general expression. Alternate translation: “in a clean, fine cloth” +27:60 hvs8 rc://*/ta/man/translate/figs-explicit ὃ ἐλατόμησεν ἐν τῇ πέτρᾳ 1 Matthew implies that Joseph had hired people to **cut** the tomb **in the rock**. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “which he had had people cut in the rock” +27:60 lt4k rc://*/ta/man/translate/translate-unknown ἐλατόμησεν ἐν τῇ πέτρᾳ 1 Here Matthew means specifically a burial place that had been **cut** or chiseled out of **rock**, most likely into the face of a cliff. If your readers would not be familiar with this type of burial place, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “which had been chiseled into the rock” or “which had been specially prepared”\n +27:60 vd4i rc://*/ta/man/translate/figs-explicit προσκυλίσας λίθον μέγαν τῇ θύρᾳ τοῦ μνημείου 1 Here Matthew implies that Joseph **rolled** the **large stone** to close up **the tomb**. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “having rolled a large stone against the door of the tomb to close it up” +27:61 wpms rc://*/ta/man/translate/grammar-connect-time-simultaneous δὲ 1 Here, the word **Now** introduces something that was happening at the same time as what Matthew narrated in the previous verse (Joseph burying Jesus’ body). If it would be helpful in your language, you could use a word or phrase that introduces a simultaneous action, or you could leave **Now** untranslated. Alternate translation: “Meanwhile,” or “While that was happening,” +27:61 zepe rc://*/ta/man/translate/figs-explicit ἡ ἄλλη Μαρία 1 Here Matthew implies that this is the other woman, also called **Mary**, whom he mentioned in [27:56](../27/56.md) as the mother of James and Joseph. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “the other Mary, the mother of James and Joseph,” +27:61 ihr8 rc://*/ta/man/translate/figs-idiom ἀπέναντι 1 Here, the word **opposite** means that **Mary Magdalene** and **the other Mary** were directly in front of **the tomb**. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “before” or “facing” +27:62 wxrc rc://*/ta/man/translate/writing-newevent δὲ 1 Here, the word **Now** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **Now** untranslated. Alternate translation: “Then,” or “After all that,” +27:62 qj59 rc://*/ta/man/translate/figs-explicit τῇ & ἐπαύριον, ἥτις ἐστὶν μετὰ τὴν παρασκευήν 1 Here, **the Day of Preparation** refers to the day before the Sabbath, on which Jews would prepare for the Sabbath so that they would not have to do work on that day. So, **the next day** here refers to the Sabbath. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “the next day, which was after the day on which Jews prepared for the Sabbath” or “the next day, which was the Sabbath” +27:62 j57n rc://*/ta/man/translate/figs-activepassive συνήχθησαν 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “gathered” or “came together” +27:63 xcil rc://*/ta/man/translate/writing-quotations λέγοντες 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “and they told him” +27:63 hgar rc://*/ta/man/translate/writing-politeness κύριε 1 In Jesus’ culture, the word **Lord** was a polite way for subjects to address their governor. If it would be helpful in your language, you could use a different word or phrase that is a polite way to address a governor or leader in your culture. Alternate translation: “Honorable sir” +27:63 sc6y rc://*/ta/man/translate/figs-explicit ἐκεῖνος ὁ πλάνος 1 Here the chief priests and Pharisees imply that they are speaking about Jesus, whom they call a **deceiver**. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “that deceiver, Jesus,” +27:63 ri5s rc://*/ta/man/translate/figs-quotesinquotes εἶπεν ἔτι ζῶν, μετὰ τρεῖς ἡμέρας ἐγείρομαι. 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “said, still living, that after three days he is being raised up” +27:63 ou2n rc://*/ta/man/translate/figs-explicit μετὰ τρεῖς ἡμέρας 1 Jesus was referring to **three days** after he died. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “Three days after my death” +27:63 jp1m rc://*/ta/man/translate/translate-tense ἐγείρομαι 1 The Jewish leaders quote Jesus using the present tense to refer to a future event that he considers to be certain. If it would not be natural to do that in your language, you can use the future tense in your translation. Alternate translation: “I will be raised up” +27:63 ike6 rc://*/ta/man/translate/figs-idiom ἐγείρομαι 1 Here, the word **raised** refers to someone who died coming back to life. If it would be helpful in your language, you could use a comparable word or state the meaning plainly. Alternate translation: “I am being restored to life” +27:63 e6uz rc://*/ta/man/translate/figs-activepassive ἐγείρομαι 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who will do the action, Jesus could be implying that: (1) God will do it. Alternate translation: “God is raising me up” (2) Jesus himself will do it. Alternate translation: “I am raising myself up” +27:64 r0qr rc://*/ta/man/translate/figs-imperative κέλευσον 1 This is an imperative, but it should be translated as a polite request rather than as a command. It may be helpful to add an expression such as “please” to make this clear. Alternate translation: “we ask that you command” +27:64 b8n2 rc://*/ta/man/translate/figs-activepassive ἀσφαλισθῆναι τὸν τάφον 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who would do the action, it is clear from the context that it would be Pilate’s soldiers. Alternate translation: “soldiers to secure the tomb” +27:64 t03r rc://*/ta/man/translate/figs-idiom ἕως τῆς τρίτης ἡμέρας 1 Here, the phrase **until the third day** means that the tomb should be **secured** that day, the following day, and the day after that. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “through the third day from now” or “today, tomorrow, and the day after tomorrow” 27:64 hbh8 rc://*/ta/man/translate/translate-ordinal τῆς τρίτης ἡμέρας 1 If your language does not use ordinal numbers, you can use a cardinal number here or an equivalent expression. Alternate translation: “day three” 27:64 pwc8 rc://*/ta/man/translate/figs-go ἐλθόντες 1 Your language may say “gone” rather than **come** in contexts such as this. Use whichever is more natural. Alternate translation: “having gone” -27:64 jgqs rc://*/ta/man/translate/figs-explicit ἐλθόντες 1 The Jewish leaders imply here that Jesus’ **disciples** might **come** to the tomb in which Jesus was buried. If it would be helpful in your language, you could state this explicitly. Alternate translation: “having come to Jesus’ tomb” -27:64 t78s rc://*/ta/man/translate/figs-quotesinquotes εἴπωσιν τῷ λαῷ, ἠγέρθη ἀπὸ τῶν νεκρῶν; καὶ 1 If the direct quotation inside a direct quotation would not be used in your language, you could translate the second direct quotation as an indirect quotation. Alternate translation: “might say to the people that he has been raised up from the dead, and” -27:64 km0j rc://*/ta/man/translate/figs-idiom ἠγέρθη 1 See how you translated **raised up** in the previous verse. -27:64 c7bf rc://*/ta/man/translate/figs-idiom ἀπὸ τῶν νεκρῶν 1 Here, the phrase translated **the dead ones** refers to **dead** people. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “from the place where dead people are” -27:64 u5tg rc://*/ta/man/translate/figs-abstractnouns ἡ ἐσχάτη πλάνη 1 If your language does not use an abstract noun for the idea of **deception**, you could express the same idea in another way. Alternate translation: “the last time they deceive people” -27:65 dkq9 rc://*/ta/man/translate/grammar-collectivenouns κουστωδίαν 1 The word **guard** here is a singular noun that refers to a group of soldiers. If your language does not use singular nouns in that way, you can use a different expression. Alternate translation: “a group of guards” -27:66 pk1q rc://*/ta/man/translate/figs-explicit σφραγίσαντες τὸν λίθον 1 This means that a seal was put on the **stone** that covered the entrance of Jesus’ **tomb**. The seal would break if someone moved the **stone**, thus indicating that the **stone** was moved. If it would be helpful in your language, you could state this explicitly. Alternate translation: “having placed a seal on the stone that was against the entrance of the tomb” -27:66 e8uf rc://*/ta/man/translate/grammar-collectivenouns τῆς κουστωδίας 1 See how you translated the same use of **guard** in the previous verse. +27:64 jgqs rc://*/ta/man/translate/figs-explicit ἐλθόντες 1 The Jewish leaders imply here that Jesus’ **disciples** might **come** to the tomb in which Jesus was buried. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “having come to Jesus’ tomb” +27:64 t78s rc://*/ta/man/translate/figs-quotesinquotes εἴπωσιν τῷ λαῷ, ἠγέρθη ἀπὸ τῶν νεκρῶν; καὶ 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “say to the people that he has been raised up from the dead, and” +27:64 km0j rc://*/ta/man/translate/figs-idiom ἠγέρθη 1 Here, the word **raised** refers to someone who died coming back to life. If it would be helpful in your language, you could use a comparable idiom or state the meaning plainly. Alternate translation: “He has been restored to life” +27:64 rdo2 rc://*/ta/man/translate/figs-activepassive ἠγέρθη 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, the chief priests and Pharisees could be indicating that the disciples will claim that: (1) God did it. Alternate translation: “God has raised him up” (2) Jesus himself did it. Alternate translation: “He has raised himself up” +27:64 c7bf rc://*/ta/man/translate/figs-idiom ἀπὸ τῶν νεκρῶν 1 Matthew is using the adjective **dead** as a noun in order to refer to people who are dead. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “from among the dead people” or “from the corpses” +27:64 axl3 rc://*/ta/man/translate/figs-explicit ἔσται ἡ ἐσχάτη πλάνη χείρων τῆς πρώτης 1 Here, the phrase **the last deception** refers to what the chief priests and Pharisees have just suggested that Jesus’ disciples might do. The phrase **the first** refers to Jesus’ teaching, which the chief priests and Pharisees considered to be deceptive. If it would be helpful in your language, you could make those ideas more explicit. Alternate translation: “this last deception accomplished by his disciples will be worse than the first one accomplished by his teaching” +27:64 u5tg rc://*/ta/man/translate/figs-abstractnouns ἡ ἐσχάτη πλάνη 1 If your language does not use an abstract noun for the idea of **deception**, you could express the same idea in another way. Alternate translation: “the last time the people are deceived” +27:64 ae12 rc://*/ta/man/translate/figs-ellipsis τῆς πρώτης 1 The chief priests and Pharisees are leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “the first deception” +27:64 ts1i rc://*/ta/man/translate/translate-ordinal τῆς πρώτης 1 If your language does not use ordinal numbers, you could use a cardinal number here or an equivalent expression. Alternate translation: “the earlier” or “number one” +27:65 dfji rc://*/ta/man/translate/figs-declarative ἔχετε κουστωδίαν 1 Here, Pilate could be using the statement **You have a guard** to: (1) give the chief priests and Pharisees permission to take **a guard** of Roman soldiers with them. Alternate translation: “You may take a Roman guard” (2) tell the chief priests and Pharisees that they already have their own **guard** that they should use. Alternate translation: “You already have your own guard” +27:65 dkq9 rc://*/ta/man/translate/grammar-collectivenouns κουστωδίαν 1 In this verse, the word **guard** is singular in form, but it refers to multiple soldiers or guards as a group. If it would be helpful in your language, you could say this plainly. Alternate translation: “some guards” or “soldiers to act as guards” +27:65 h8n8 rc://*/ta/man/translate/figs-yousingular ἔχετε & ὑπάγετε ἀσφαλίσασθε ὡς οἴδατε 1 Since Pilate is speaking to the chief priests and Pharisees, the words **You** and **you** and the commands **Go** and **secure {it}** are plural. +27:65 aqvl rc://*/ta/man/translate/figs-explicit ὑπάγετε 1 Here Pilate implies that they should **Go** to Jesus’ tomb. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “Go to his tomb” +27:65 ib28 rc://*/ta/man/translate/figs-explicit ὡς οἴδατε 1 Here, the phrase **as you know** indicates that Pilate wants the chief priests and Pharisees to **secure** the tomb in whatever ways they **know** are effective. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “as best as you can” or “in whatever way you think is best” +27:66 v93i rc://*/ta/man/translate/figs-go πορευθέντες 1 In a context such as this, your language might say “come” instead of **gone**. Alternate translation: “having come” +27:66 pk1q rc://*/ta/man/translate/figs-explicit σφραγίσαντες τὸν λίθον 1 Here Matthew means that a seal was put on the **stone** that covered the entrance of Jesus’ **tomb**. The seal would break if someone moved the **stone**, thus indicating that the **stone** had been moved. If it would be helpful in your language, you could make those ideas more explicit. Alternate translation: “having placed a seal on the stone that closed the tomb” +27:66 fn2e rc://*/ta/man/translate/figs-explicit μετὰ τῆς κουστωδίας 1 Here Matthew means that the chief priests and Pharisees left **the guard** at the tomb to help **secure** it. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “and having stationed the guard there” +27:66 e8uf rc://*/ta/man/translate/grammar-collectivenouns τῆς κουστωδίας 1 See how you translated **guard** in [27:65](../27/65.md). Alternate translation: “the guards” or “the soldiers who were acting as guards” 28:intro psw9 0 # Matthew 28 General Notes\n\n## Special concepts in this chapter\n\n### The tomb\n\nThe tomb in which Jesus was buried ([28:1](../28/01.md)) was the kind of tomb in which wealthy Jewish families buried their dead. It was an actual room cut into a rock. It had a flat place on one side where they could place the body after they had put oil and spices on it and wrapped it in cloth. Then they would roll a large rock in front of the tomb so no one could see inside or enter. (See: [[rc://*/tw/dict/bible/other/tomb]])\n\n### “Make disciples”\n\nThe last two verses ([28:19–20](../28/19.md)) are commonly known as “The Great Commission” because they contain a very important command given to all Christians. Christians are to “make disciples” by going to people, sharing the gospel with them, and training them to live according to what Jesus commanded. (See: [[rc://*/tw/dict/bible/kt/disciple]])\n\n## Other possible translation difficulties in this chapter\n\n### An angel of the Lord\n\nMatthew, Mark, Luke, and John all wrote about angels in white clothing appearing to the women at Jesus’ tomb. Two of the authors called them men, but that is only because the angels looked like male humans. Two of the authors wrote about two angels, but the other two authors wrote about only one of them. It is best to translate each of these passages as it appears in the ULT without trying to make the passages all say exactly the same thing. (See: [Matthew 28:1–2](../mat/28/01.md) and [Mark 16:5](../mrk/16/05.md) and [Luke 24:4](../luk/24/04.md) and [John 20:12](../jhn/20/12.md)) 28:1 anr1 rc://*/ta/man/translate/writing-newevent δὲ 1 **Now** here indicates that what follows in this verse and the next verse is a new event that happened soon after the time of the events the story has just related in the previous chapter. Use the natural form in your language for introducing a new event. Alternate translation: “And then” 28:1 qkn8 ὀψὲ δὲ Σαββάτων, τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτων 1 Alternate translation: “Now after the Sabbath ended, as the sun came up on the first day of the week” From af689b563604ec0313c95ac648b38c5f29327c0c Mon Sep 17 00:00:00 2001 From: Grant_Ailie Date: Thu, 27 Jul 2023 16:11:16 +0000 Subject: [PATCH 006/127] Merge Grant_Ailie-tc-create-1 into master by Grant_Ailie (#3399) --- tn_SNG.tsv | 28 +++++++++++++--------------- 1 file changed, 13 insertions(+), 15 deletions(-) diff --git a/tn_SNG.tsv b/tn_SNG.tsv index fef211a83c..d9682694d0 100644 --- a/tn_SNG.tsv +++ b/tn_SNG.tsv @@ -236,7 +236,7 @@ front:intro an3g 0 # Introduction to the Song of Songs\n\n## Part 1: General 3:11 zhva rc://*/ta/man/translate/figs-abstractnouns וּ⁠בְ⁠י֖וֹם שִׂמְחַ֥ת לִבּֽ⁠וֹ 1 If your language does not use an abstract noun for the idea of **joy**, you could express the same idea with an adjective such as “joyful” or in some other way that is natural in your language. Alternate translation: “on the day his heart was exceedingly joyful” or “on the day when his heart was very joyful” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 3:11 ei7z rc://*/ta/man/translate/figs-metonymy וּ⁠בְ⁠י֖וֹם שִׂמְחַ֥ת לִבּֽ⁠וֹ 1 Solomon’s inner being is being described by association with his **heart**, which the Jews viewed as being the center of a persons being and therefore the center of their mind and inner feelings. If it would be helpful in your language, you could use an equivalent expression or plain language as modeled by the UST. 3:11 sj76 gaze on King Solomon “look at King Solomon.” The word “gaze” refers to look at someone or something for a long time, usually with strong emotional feeling. -4:intro r3aw 0 # Song of Songs 4 General Notes\n\n## Special concepts in this chapter\n\n### Beauty\n\nThe woman is described as the epitome of beauty in ancient Israel. Not all cultures share the same the same standards of beauty.\n\n## Other possible translation difficulties in this chapter\n\n### Metaphors\n\nIn the ancient Near East, it was common to describe a woman using metaphors involving animals. In many cultures today, this can be considered offensive. Different metaphors of beauty are used in different cultures. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n### “My sister”\n\n\nThe phrase **my sister** is used in 4:9; 4:10, 4:12, 5:1, and 5:2. The man uses this phrase as a term of endearment for the woman he loves. The woman is not actually his sister. You should translate this phrase the same way each of the five times that it occurs in this book because the author uses it with the same meaning every time. See the note at the first occurrence of this phrase in 4:9 for more information regarding this phrase.\n\n +4:intro r3aw 0 # Song of Songs 4 General Notes\n\n## Special concepts in this chapter\n\n### Beauty\n\nThe man describes the woman he loves as the epitome of beauty and attractiveness in [4:1-4:5](../04/01.md) and in [4:7](../04/07.md). \n\n\n### Feelings of longing to be with one’s lover who seems distant and temporarily inaccessible\n\nIn [4:8](../04/08.md) the man speaks of the woman he loves as if she were far away from him and he invites her to “come with” him and “descend from” the height of three high places and be with him. The woman is not actually dwelling in these places but rather the man is using imaginative and poetic language to describe how he feels about being separated from her and to describe his desire to be with her. In [4:12](../04/12.md) the man uses poetic language to describe the fact that the woman he loves is temporarily inaccessible.\n\n\n## Other possible translation difficulties in this chapter\n\n### Metaphors\n\n\n### The Garden Metaphor \n\n[4:12-5:1](../04/12.md) is an extended metaphor. This metaphor is a conversation between the man and the woman he loves in which the man first compares the woman he loves to “a locked garden” (in [4:12-4:15](../04/12.md)) where many delightful things grow and then the woman responds by inviting the man to come to her garden (in [4:16](../04/16.md)). The man then responds to her invitation in [5:1](../05/1.md). The term **garden** is used as a metaphor for the woman in [4:12](../04/12.md), in [4:16](../04/16.md) (two times), and in [5:1](../05/01.md). You should be consistent in how you translate these terms. In [4:13](../04/13.md) the man speaks of the woman’s body as “an orchard of pomegranate trees with delicious fruits” and then in [4:16](../04/16.md) the woman invites the man to **come to his garden and eat its delicious fruit**. (See: [[rc://*/ta/man/translate/figs-exmetaphor]])\n\n### The “sister” metaphor\n\n\nThe phrase **my sister** is used in 4:9; 4:10, 4:12, 5:1, and 5:2. The man uses this phrase as a term of endearment for the woman he loves. The woman is not actually his sister. You should translate this phrase the same way each of the five times that it occurs in this book because the author uses it with the same meaning every time. See the note at the first occurrence of this phrase in 4:9 for more information regarding this phrase.\n\n 4:1 rg3f rc://*/ta/man/translate/figs-parallelism הִנָּ֨⁠ךְ יָפָ֤ה רַעְיָתִ⁠י֙ הִנָּ֣⁠ךְ יָפָ֔ה 1 See how you translated these two parallel phrases in [1:15](../01/15.md). 4:1 m3g6 rc://*/ta/man/translate/figs-metaphor עֵינַ֣יִ⁠ךְ יוֹנִ֔ים מִ⁠בַּ֖עַד לְ⁠צַמָּתֵ֑⁠ךְ 1 See how you translated the phrase **Your eyes are doves** in [1:15](../01/15.md). 4:1 pnn4 rc://*/ta/man/translate/figs-simile שַׂעְרֵ⁠ךְ֙ כְּ⁠עֵ֣דֶר הָֽ⁠עִזִּ֔ים שֶׁ⁠גָּלְשׁ֖וּ מֵ⁠הַ֥ר גִּלְעָֽד 1 Both the color and the motion of the woman’s **hair** is being compared to **a flock of goats that hop down from the slopes of Gilead**. Goats in Israel were black so the original readers would have understood this comparison to mean that the woman’s hair was black. Seen from a distance, a flock of black goats descending down from the high elevation of **Mount Gilead** would have created a majestic visual effect because the goats would have looked like one long flowing mass of black. If it would be helpful to your readers, you could state explicitly these two points of comparison. Alternate translation: “Your black hair moves in graceful waves like a flock of black goats moving down the slopes of Mount Gilead” or “Your long black hair flows in graceful waves like a flock of black goats coming down the slopes of Mount Gilead” @@ -283,25 +283,23 @@ front:intro an3g 0 # Introduction to the Song of Songs\n\n## Part 1: General 4:11 vc6y rc://*/ta/man/translate/figs-metaphor דְּבַ֤שׁ וְ⁠חָלָב֙ תַּ֣חַת לְשׁוֹנֵ֔⁠ךְ 1 The phrase **honey and milk are under your tongue** could mean: (1) that the taste of the woman’s kisses was as pleasant as milk and honey. Alternate translation: “your kisses are like milk and honey to me” or “your kisses are as pleasant and delightful as milk and honey” (2) that the woman’s words were as pleasant as milk and honey. Alternate translation: “your words are as pleasant as milk and honey” (3) that both the woman’s kisses and her words were as pleasant as milk and honey. Alternate translation: “the kisses from your mouth and your words are as pleasant as milk and honey to me” 4:11 nyc9 rc://*/ta/man/translate/figs-explicit וְ⁠רֵ֥יחַ שַׂלְמֹתַ֖יִ⁠ךְ כְּ⁠רֵ֥יחַ לְבָנֽוֹן 1 **Lebanon** is known for its forests of cedar trees. Cedar trees have a very pleasant smell. The phrase **the smell of your garments is like the smell of Lebanon** probably means that the woman’s clothes smelled like the smell of cedar wood. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “and the smell of your garments is like the smell of Lebanon’s pleasant smelling cedar” 4:12 ik5j rc://*/ta/man/translate/figs-infostructure גַּ֥ן ׀ נָע֖וּל אֲחֹתִ֣⁠י כַלָּ֑ה גַּ֥ל נָע֖וּל מַעְיָ֥ן חָתֽוּם 1 If it would be more natural in your language, you could change the order of these phrases. Alternate translation: “My sister, my bride; you are a locked garden, a locked spring, a sealed fountain” -4:12 j45u rc://*/ta/man/translate/figs-metaphor גַּ֥ן ׀ נָע֖וּל אֲחֹתִ֣⁠י כַלָּ֑ה 1 The man is speaking of the woman as if she were a **locked garden**. He means that the woman’s body is beautiful and seemingly inaccessible like a **locked garden**. If it would help your readers you could express the meaning as a simile. Alternate translation: “You are like a locked garden my sister, my bride” +4:12 j45u rc://*/ta/man/translate/figs-metaphor גַּ֥ן ׀ נָע֖וּל אֲחֹתִ֣⁠י כַלָּ֑ה 1 The man is speaking of the woman as if she were a **locked garden**. He uses **garden** as a poetic way of referring to the woman herself and by saying she is a **locked garden** he means that the woman is both beautiful and seemingly inaccessible like a **locked garden**. If it would help your readers you could express the meaning as a simile. Alternate translation: “You are like a locked garden my sister, my bride” +4:12 nxse rc://*/ta/man/translate/translate-unknown גַּ֥ן ׀ נָע֖וּל אֲחֹתִ֣⁠י כַלָּ֑ה 1 The word translated as **garden** refers to a large enclosed area where bushes, flowers, plants, and trees grow. If your readers would not be familiar with this type of garden, you could use the name of something similar in your area that would fit this context or you could use a descriptive phrase to explain it or explain it in a footnote. Alternate translation: “A locked park where many trees and plants grow is my sister, my bride” 4:12 whp4 rc://*/ta/man/translate/figs-metaphor אֲחֹתִ֣⁠י 1 See how you translated the phrase **my sister** in [4:9](../04/09.md). -4:12 i5nb rc://*/ta/man/translate/figs-exmetaphor גַּ֥ל נָע֖וּל מַעְיָ֥ן חָתֽוּם 1 The man continues to draw an extended comparison between the woman he loves and a **garden** by speaking of the woman as if she were **a locked spring** or **a sealed fountain** within a **locked garden**. The man means that the woman’s body is beautiful and seemingly inaccessible like a **a locked spring** or **a sealed fountain** that are within a **locked garden**. If it would help your readers you could express the meaning as a simile. Alternate translation: “you are like a locked spring, you are like a sealed fountain” +4:12 i5nb rc://*/ta/man/translate/figs-exmetaphor גַּ֥ל נָע֖וּל מַעְיָ֥ן חָתֽוּם 1 The man continues to draw an extended comparison between the woman he loves and a **garden** by speaking of the woman as if she were **a locked spring** and **a sealed fountain** within a **locked garden**. The man means that the woman’s body is beautiful and seemingly inaccessible like a **a locked spring** or **a sealed fountain**. If you translated **A locked garden is my sister, my bride** as a simile then you should also translate these two phrases as similes. Alternate translation: “you are like a locked spring, you are like a sealed fountain” 4:12 z4b8 rc://*/ta/man/translate/figs-parallelism גַּ֥ל נָע֖וּל מַעְיָ֥ן חָתֽוּם 1 The phrase **a locked spring** and the phrase **a sealed fountain** mean basically the same thing. The author is saying the same thing twice, in slightly different ways, for emphasis. If saying the same thing twice might be confusing for your readers, you can combine the phrases into one, as modeled by the UST, and show the emphasis in some other way. -4:13 nsr3 rc://*/ta/man/translate/figs-metaphor שְׁלָחַ֨יִ⁠ךְ֙ 1 The word translated as **shoots** refers to the parts of something that come out from it. Here, the word refers to the stems and roots that come out (shoot out) from trees and plants. The word **shoots** is used here to refer to the woman so if it would help your readers you could translate the phrase **Your shoots** as “You” as modeled by the UST. Alternately, you could translate **shoots** with a general word that your language uses to speak of what grows out of plants and trees. Alternate translation: “Your sprouts” -4:13-14 unsg rc://*/ta/man/translate/figs-metaphor שְׁלָחַ֨יִ⁠ךְ֙ פַּרְדֵּ֣ס רִמּוֹנִ֔ים עִ֖ם פְּרִ֣י מְגָדִ֑ים כְּפָרִ֖ים עִם־נְרָדִֽים…נֵ֣רְדְּ ׀ וְ⁠כַרְכֹּ֗ם קָנֶה֙ וְ⁠קִנָּמ֔וֹן עִ֖ם כָּל־עֲצֵ֣י לְבוֹנָ֑ה מֹ֚ר וַ⁠אֲהָל֔וֹת עִ֖ם כָּל־רָאשֵׁ֥י בְשָׂמִֽים 1 The man is making a comparison between these things and the woman by speaking of her as if she were **an orchard of pomegranate trees** and as as if she was various other spices and pleasant smelling plants and trees. If it would help your readers you could express the meaning as a simile. Alternate translation: “You are like an orchard of pomegranate trees with delicious fruits;\nhenna with nard, nard and saffron;\ncalamus and cinnamon with all trees of frankincense;\nmyrrh and aloes with all the best spices” +4:13 nsr3 rc://*/ta/man/translate/figs-exmetaphor שְׁלָחַ֨יִ⁠ךְ֙ 1 The word translated as **shoots** refers to the parts of something that come out from it. Here, the word refers to the stems and roots that come out (shoot out) from trees and plants. The word **shoots** is used here to refer to the woman so if it would help your readers you could translate the phrase **Your shoots** as “You” as modeled by the UST. Alternately, you could translate **shoots** with a general word that your language uses to speak of what grows out of plants and trees. Alternate translation: “Your sprouts” +4:13-14 unsg rc://*/ta/man/translate/figs-exmetaphor שְׁלָחַ֨יִ⁠ךְ֙ פַּרְדֵּ֣ס רִמּוֹנִ֔ים עִ֖ם פְּרִ֣י מְגָדִ֑ים כְּפָרִ֖ים עִם־נְרָדִֽים…נֵ֣רְדְּ ׀ וְ⁠כַרְכֹּ֗ם קָנֶה֙ וְ⁠קִנָּמ֔וֹן עִ֖ם כָּל־עֲצֵ֣י לְבוֹנָ֑ה מֹ֚ר וַ⁠אֲהָל֔וֹת עִ֖ם כָּל־רָאשֵׁ֥י בְשָׂמִֽים 1 The man is making a comparison between these things and the woman by speaking of her as if she is **an orchard of pomegranate trees** and as as if she is various other spices and pleasant smelling plants and trees that are in the “locked garden” ([4:12](../04/12.md)). If you translated [4:12](../04/12.md) as a simile you should also translate these two verses as a simile. Alternate translation: “You are like an orchard of pomegranate trees with delicious fruits;\nhenna with nard, nard and saffron;\ncalamus and cinnamon with all trees of frankincense;\nmyrrh and aloes with all the best spices” 4:13-14 dju5 rc://*/ta/man/translate/translate-unknown כְּפָרִ֖ים עִם־נְרָדִֽים…נֵ֣רְדְּ 1 See how you translated the word **nard** in [1:12](../01/12.md) and the word **henna** in [1:14](../01/14.md). 4:14 dxj9 rc://*/ta/man/translate/translate-unknown וְ⁠כַרְכֹּ֗ם קָנֶה֙ וְ⁠קִנָּמ֔וֹן…וַ⁠אֲהָל֔וֹת 1 The word **saffron** refers to a beautiful flowering plant that produces purple flowers and the word **calamus** refers to a cane. Both **saffron** and **calamus** were used to make a pleasant smelling oil. The term **cinnamon** refers to a spice made from the bark of the **cinnamon**. The term **aloes** refers to the pleasant smelling resin that comes from specific trees in Asia. If one or more of these plants are unknown in your area you could use use the name of something similar in your area or you could retain the name and use a footnote explaining what the plant is. Alternate translation: “and saffron flowers, calamus canes and cinnamon trees … pleasant smelling resin called aloes” -4:15 z2an rc://*/ta/man/translate/figs-metaphor מַעְיַ֣ן גַּנִּ֔ים בְּאֵ֖ר מַ֣יִם חַיִּ֑ים וְ⁠נֹזְלִ֖ים מִן־לְבָנֽוֹן 1 Here, the man speaks of the woman he loves as if she were **a fountain** in a garden, a **a well of living water** and **flowing streams from Lebanon**. If it would be helpful to you readers you could use a simile to express the meaning. Alternate translation: “you are like a fountain of gardens,\nlike a well of living water\nand like flowing streams from Lebanon” +4:15 z2an rc://*/ta/man/translate/figs-exmetaphor מַעְיַ֣ן גַּנִּ֔ים בְּאֵ֖ר מַ֣יִם חַיִּ֑ים וְ⁠נֹזְלִ֖ים מִן־לְבָנֽוֹן 1 Here, the man continues the metaphor that he began in [4:12](../04/12.md) and speaks of the woman he loves as if she were **a fountain** in a garden, **a well of living water** and **flowing streams from Lebanon**. If you translated [4:12-14](../04/12.md) as a simile you should also translate this verse as a simile. See how you translated the word “garden” in [4:12](../04/12.md). Alternate translation: “you are like a fountain of gardens,\nlike a well of living water\nand like flowing streams from Lebanon” 4:15 bj5a rc://*/ta/man/translate/figs-explicit מַעְיַ֣ן גַּנִּ֔ים 1 The term translated as **fountain** refers to a spring or underground well that is dug in order to be used as a water source. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “a garden spring” or “a garden well” -4:15 t9ch rc://*/ta/man/translate/translate-plural מַעְיַ֣ן גַּנִּ֔ים 1 Here, the plural form **gardens** could be used to: (1) designate the kind of **fountain** that would be in **gardens**. Alternate translation: “a garden fountain” (2) designate a large garden. Alternate translation: “a fountain in a large garden” -4:15 ke0n rc://*/ta/man/translate/figs-explicit מַ֣יִם חַיִּ֑ים 1 Here, the term **living** means that the water is fresh and flowing and not stagnant. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “fresh water” or “flowing water” -4:16 jv5g rc://*/ta/man/translate/figs-personification Awake, north wind; come, south wind; blow 0 The woman speaks to the north wind and the south wind as though they were people. Alternate translation: “I wish the north wind and south wind would come and blow” -4:16 x71g Awake, north wind 0 Alternate translation: “North wind, start blowing” -4:16 l273 rc://*/ta/man/translate/figs-metaphor blow on my garden 0 The garden is a metaphor for her body, which she has covered with sweet-smelling oils ([Song of Songs 4:14](./12.md)). -4:16 kdi9 may give off their fragrance 0 Alternate translation: “may send out their good smells” -4:16 lqh1 rc://*/ta/man/translate/figs-metaphor May my beloved … choice fruit 0 The woman is inviting the man to make love to her. -4:16 dp46 my beloved 0 This phrase refers to the man whom the woman loves. In some languages it may be more natural for her to refer to him as “my lover.” See how you translated this in [Song of Songs 1:13](./12.md). Alternate translation: “my dear one” or “my lover” -4:16 mbn7 choice fruit 0 Alternate translation: “wonderful fruit” +4:15 t9ch rc://*/ta/man/translate/translate-plural מַעְיַ֣ן גַּנִּ֔ים 1 Here, the author could be using the plural form **gardens** to: (1) designate the kind of **fountain** that would be in **gardens**. Alternate translation: “a garden fountain” (2) designate a large garden. Alternate translation: “a fountain in a large garden” +4:15 ke0n rc://*/ta/man/translate/figs-explicit מַ֣יִם חַיִּ֑ים 1 Here, the term **living** means that the water is fresh and flowing. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “fresh water” or “flowing water” +4:16 jv5g rc://*/ta/man/translate/figs-apostrophe ע֤וּרִי צָפוֹן֙ וּ⁠ב֣וֹאִי תֵימָ֔ן הָפִ֥יחִי גַנִּ֖⁠י יִזְּל֣וּ בְשָׂמָ֑י⁠ו 1 The woman is speaking to the **wind** which she knows cannot hear her. She is doing this to communicate her strong desire that the pleasant smell of her body will flow through the air and attract the man she loves so that he will come to her. If it would be helpful in your language, you could translate these words as a wish or desire. Alternate translation: “I wish that the north wind and south wind would come and blow on my garden and let its spices flow” +4:16 x71g rc://*/ta/man/translate/figs-go וּ⁠ב֣וֹאִי…יָבֹ֤א דוֹדִ⁠י֙ 1 Your language may say “go” rather than **come** in contexts such as this. Use whichever is more natural. Alternate translation: “and go … Let my beloved go” +4:16 l273 rc://*/ta/man/translate/figs-exmetaphor ע֤וּרִי צָפוֹן֙ וּ⁠ב֣וֹאִי תֵימָ֔ן הָפִ֥יחִי גַנִּ֖⁠י יִזְּל֣וּ בְשָׂמָ֑י⁠ו יָבֹ֤א דוֹדִ⁠י֙ לְ⁠גַנּ֔⁠וֹ וְ⁠יֹאכַ֖ל פְּרִ֥י מְגָדָֽי⁠ו 1 Here, the woman continues the “garden” metaphor (that the man began in [4:12](../04/12.md)) by referring to her body as **my garden** and then **his garden**. In this verse the woman calls to the wind to blow on her **garden** so that **its spices flow** into the air and attract the man she loves. The woman then offers her body to the man she loves by inviting him to **come to his garden** (a poetic way of inviting him to come to her and enjoy her body). You should translate the term **garden** here the same way you did in [4:12](../04/12.md) because both uses refer to the woman’s body. In [4:13](../04/13.md) the man spoke of the woman’s body as “an orchard of pomegranate trees with delicious fruits” and here the woman invites the man to **come to his garden and eat its delicious fruit**. If you translated [4:12-15](../04/12.md) as a simile, you should also translate the sentence **Let my beloved come to his garden\nand eat its delicious fruit** as a simile. +4:16 kdi9 יִזְּל֣וּ בְשָׂמָ֑י⁠ו 1 Alternate translation: “and carry the pleasant smell of its spices through the air” or “and make the pleasant smell of its spices flow through the air” 5:intro kdw4 0 # Song of Songs 5 General Notes\n\n## Structure and formatting\n\nVerses 2–7 describe a dream the woman had.\n\n## Special concepts in this chapter\n\n### Beauty\n\nThe woman is described as the epitome of beauty in ancient Israel. Not all cultures share the same standards of beauty.\n\n## Important figures of speech in this chapter\n\n### Metaphors\n\nIn the ancient Near East, it was common to describe a woman using metaphors involving animals. In many cultures today, this can be considered offensive. Different metaphors of beauty are used in different cultures. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n## Other possible translation difficulties in this chapter\n\n### “My sister”\n\n\nThe phrase **my sister** is used in 4:9; 4:10, 4:12, 5:1, and 5:2. The man uses this phrase as a term of endearment for the woman he loves. The woman is not actually his sister. You should translate this phrase in 5:1, and 5:2 the same way as you translated it in 4:9; 4:10, and 4:12 because the author uses it with the same meaning in this chapter. See the note at the first occurrence of this phrase in 4:9 for more information regarding this phrase. 5:1 zka3 rc://*/ta/man/translate/writing-poetry 0 # General Information:\n\n(See also: [[rc://*/ta/man/translate/figs-parallelism]]) 5:1 m575 I have come 0 It is clearly the woman’s lover who is speaking. From 99af51d8cd511e96361c4bfdfc0f821dbb4d8827 Mon Sep 17 00:00:00 2001 From: avaldizan Date: Thu, 27 Jul 2023 18:12:51 +0000 Subject: [PATCH 007/127] Merge avaldizan-tc-create-1 into master by avaldizan (#3395) --- tn_PRO.tsv | 191 +++++++++++++++++++++++++++++++++++------------------ 1 file changed, 126 insertions(+), 65 deletions(-) diff --git a/tn_PRO.tsv b/tn_PRO.tsv index aff7310d62..1fec623080 100644 --- a/tn_PRO.tsv +++ b/tn_PRO.tsv @@ -2558,71 +2558,132 @@ front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduct 20:30 v66q rc://*/ta/man/translate/figs-abstractnouns בְּ⁠רָ֑ע 1 See how you translated the abstract noun **evil** in [1:16](../01/16.md). 20:30 isry rc://*/ta/man/translate/figs-ellipsis וּ֝⁠מַכּ֗וֹת חַדְרֵי־בָֽטֶן 1 Solomon is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from the previous clause if it would be clearer in your language. Alternate translation: “and strikes of a wound cleanse the rooms of the belly” 20:30 lyhn rc://*/ta/man/translate/figs-explicit חַדְרֵי־בָֽטֶן 1 See how you translated this phrase in [18:8](../18/08.md). -21:intro ge8s 0 # Proverbs 21 General Notes\n\n## Structure and formatting\n\nChapter 21 continues the section of the book which is attributed to Solomon and is filled mainly with short, individual proverbs. -21:1 w5md rc://*/ta/man/translate/figs-metaphor The king’s heart is a stream of water in the hand of Yahweh 0 The writer speaks of the king’s heart as if it were an irrigation ditch in a dry area through which people direct water to plants that need it. Alternate translation: “Yahweh controls the king’s heart as a man directs water for irrigation” -21:1 t1m8 rc://*/ta/man/translate/figs-metonymy The king’s heart 0 The heart is a metaphor for what a person thinks and what he wants to do. Alternate translation: “The king’s thoughts and actions” or “What the king thinks and what he wants to do” -21:2 yz3c rc://*/ta/man/translate/figs-metaphor Every person’s way is right in his own eyes 0 The eyes represent seeing, and seeing represents thoughts or judgment. The writer speaks of what a person does as if it that person were walking down a path. Alternate translation: “Every person thinks that what he does is good” or “Every person judges what he does as good” -21:2 xmb4 rc://*/ta/man/translate/figs-metaphor who weighs the hearts 0 The writer speaks of Yahweh deciding whether a person desires to do what is right as if Yahweh were looking at a physical object and deciding whether it is of good quality. Alternate translation: “who will judge the motives” (See also: [[rc://*/ta/man/translate/figs-metonymy]]) -21:3 qs6t To do what is right 0 Alternate translation: “To do what Yahweh thinks is right” -21:3 ezq6 To do what is … just 0 Alternate translation: “To treat people the way Yahweh wants people to treat other people” -21:3 f31f just is more acceptable to Yahweh 0 Alternate translation: “just—Yahweh wants this more” -21:4 ps7v rc://*/ta/man/translate/figs-synecdoche Haughty eyes and a proud heart 0 The words “eyes” and “heart” are synecdoches for a person who considers himself better than other people and wants other people to know it. Alternate translation: “People who want others to think that they are better than other people” (See also: [[rc://*/ta/man/translate/figs-doublet]]) -21:4 xvr4 rc://*/ta/man/translate/figs-synecdoche Haughty eyes 0 This is a synecdoche for a person who wants others to know that he thinks he is better than they are. -21:4 gk4s rc://*/ta/man/translate/figs-synecdoche proud heart 0 This is a synecdoche for a person who thinks he is better than others. -21:4 y68u rc://*/ta/man/translate/figs-metaphor the lamp of the wicked 0 The things that help the wicked are spoken of as a lamp. Alternate translation: “the things that help a wicked person like a lamp helps to see in the dark” -21:5 xi4l rc://*/ta/man/translate/figs-abstractnouns comes only to poverty 0 If your language does not use an abstract noun for the idea behind the word **poverty**, you could express the same idea with an adjective. Alternate translation: “only becomes poor” -21:6 vsi8 Acquiring riches 0 Alternate translation: “Gaining wealth” -21:6 bc5d rc://*/ta/man/translate/figs-metonymy a lying tongue 0 The tongue is a metonym for the words a person uses the tongue to speak. Alternate translation: “speaking lies” -21:6 w3kd rc://*/ta/man/translate/figs-metaphor a fleeting vapor 0 The writer likens the riches a person gains by lying to a mist that quickly goes away in the morning. Alternate translation: “a disappearing mist” -21:6 l9ag rc://*/ta/man/translate/figs-metaphor a snare that kills 0 The writer speaks of the riches that a person gains by lying as if it were the bait in a hunter’s trap; the word “snare” is a metonym for the bait that attracts the animal into the snare. (See also: [[rc://*/ta/man/translate/figs-metonymy]]) -21:7 zn7h rc://*/ta/man/translate/figs-personification The violence of the wicked will drag them away 0 The writer speaks as though violence were a person who could drag other people away. God will punish wicked people who harm their innocent neighbors. -21:7 ce4f rc://*/ta/man/translate/figs-abstractnouns violence of the wicked 0 Here, **violence** refers to violent deeds or things people do to harm their innocent neighbors. If your language does not use an abstract noun for the idea behind the word **violence**, you could express the same idea with a verbal form. The word **wicked** is a nominal adjective that refers to wicked people. Alternate translation: “The violent actions of wicked people” (See also: [[rc://*/ta/man/translate/figs-nominaladj]]) -21:7 i5j5 rc://*/ta/man/translate/figs-explicit drag them away 0 This phrase refers to dragging a net through water to catch fish. The wicked being destroyed by their own actions is spoken of as if their actions trapped them in a net like one would catch fish. AT “drag them away like fish” or “destroy them as easily as one catches fish in a net” (See also: [[rc://*/ta/man/translate/figs-metaphor]]) -21:9 gff3 rc://*/ta/man/translate/figs-explicit a corner of the roof 0 Houses in those days had flat roofs. Ancient Israelites spent much time on their roofs, where it was often cooler than inside the house, and sometimes people would build a shelter large enough for a person to sleep in on one corner of the roof. -21:9 j9e1 quarrelsome wife 0 Alternate translation: “wife who often argues and complains” -21:10 x3rs rc://*/ta/man/translate/figs-personification The appetite of the wicked craves evil 0 The writer speaks of a person’s appetite, the physical desire for food and drink, as if it were a person who could desire something. The word “wicked” is a nominal adjective that refers to evil people, and the word “evil” is a nominal adjective that refers to evil deeds. Alternate translation: “Evil people desire to do evil deeds just as they desire to eat and drink” (See also: [[rc://*/ta/man/translate/figs-nominaladj]]) -21:10 a2dz craves 0 desires strongly -21:10 d5qd rc://*/ta/man/translate/figs-idiom his neighbor finds no favor in his eyes 0 The idiom to “find favor” means to have someone approve of and act kindly towards the one who finds favor. Also, the eyes represent seeing, and seeing represents a person’s thoughts and attitude towards another person. Alternate translation: “his neighbor does not receive favor from him” or “he does not act kindly towards his neighbor” (See also: [[rc://*/ta/man/translate/figs-metaphor]]) -21:11 rd8s rc://*/ta/man/translate/figs-activepassive When the mocker is punished 0 This can be translated in active form. Alternate translation: “When someone punishes the mocker” -21:11 a6a5 the mocker 0 Alternate translation: “the person who mocks others” -21:11 m512 rc://*/ta/man/translate/figs-activepassive when the wise person is instructed 0 This can be translated in active form. Alternate translation: “when someone instructs the wise person” -21:11 ylu9 rc://*/ta/man/translate/figs-metaphor lays hold of knowledge 0 Here knowledge is spoken of as if it were an object that someone could grasp and keep for himself. -21:12 t3bj The righteous 0 This could mean: (1) any righteous person or (2) “Yahweh the one who is righteous.” -21:12 bc3u watches the house 0 Alternate translation: “pays careful attention to the house” “looks to see what happens to the house” -21:12 tem1 rc://*/ta/man/translate/figs-metaphor he brings wicked people to disaster 0 Here disaster is spoken of as if it were a place that someone could be brought to. Alternate translation: “he destroys them” -21:13 uc5n rc://*/ta/man/translate/figs-idiom The one who shuts his ears to the cry of the poor 0 This is an idiom. Alternate translation: “The one who will not listen when poor people ask for help” -21:13 iv38 rc://*/ta/man/translate/figs-metonymy he will not be answered 0 The word “answered” is a metonym for a person hearing another person ask for help and acting to help. This can be translated in active form. Alternate translation: “no one will do anything to help him” (See also: [[rc://*/ta/man/translate/figs-activepassive]]) -21:14 h1vz appeases anger 0 Alternate translation: “makes an angry person feel better so he is no longer angry” -21:15 p2ln rc://*/ta/man/translate/figs-abstractnouns When justice is done 0 If your language does not use an abstract noun for the idea behind the word **justice**, you could express the same idea with a noun phrase. These words can be translated in active form. Alternate translation: “When rulers do what is just” (See also: [[rc://*/ta/man/translate/figs-activepassive]]) -21:16 cj4z rc://*/ta/man/translate/figs-idiom wanders from the way of understanding 0 This is an idiom. Alternate translation: “no longer lives wisely” -21:16 t6m2 he will rest in the assembly of the dead 0 Alternate translation: “he will remain in the assembly of dead spirits” -21:18 mh2v rc://*/ta/man/translate/figs-metaphor is ransom for 0 The word “ransom” is a metaphor for one person who takes the place of another person. Here the person who does what is wrong is punished instead of the person who does what is right. -21:18 qt7k the treacherous 0 a person who harms those who trust him by lying and otherwise dealing falsely -21:18 n28n upright people 0 Alternate translation: “righteous people” or “honest people” or “just people” -21:20 r84p rc://*/ta/man/translate/figs-nominaladj wise 0 This nominal adjective can be translated as a noun phrase. Alternate translation: “wise person” -21:20 nw25 swallows it all up 0 Alternate translation: “uses it all for no good purpose” or “wastes it” -21:22 d84j scales the city 0 Alternate translation: “climbs up and over the wall that surrounds the city” -21:22 v5jk the city of the mighty ones 0 Alternate translation: “a city in which mighty men are living” or “a city of mighty warriors” -21:22 p6cm rc://*/ta/man/translate/figs-idiom he brings down 0 This is an idiom. Alternate translation: “he destroys” -21:22 w292 the stronghold in which they trusted 0 Alternate translation: “the walls and towers around the city that they did not think anyone would be able to get past into the city, so they felt safe” -21:23 xw3q rc://*/ta/man/translate/figs-doublet Whoever guards his mouth and tongue 0 Both “mouth” and “tongue” refer to what a person says. Alternate translation: “Whoever is careful in what he says” (See also: [[rc://*/ta/man/translate/figs-metonymy]]) -21:24 c77j The proud and haughty person … acts with arrogant pride 0 Alternate translation: “You can expect a proud and haughty people to act with arrogant pride” -21:24 m76a rc://*/ta/man/translate/figs-doublet proud and haughty 0 These two words mean basically the same thing and emphasize how prideful the person is. -21:24 rf25 rc://*/ta/man/translate/figs-metonymy “Mocker” is his name 0 The word “name” is a metonym for what people would call him. Alternate translation: “a mocker is what you should call him” -21:25 pzb9 rc://*/ta/man/translate/figs-personification The desire of the lazy kills him 0 The writer speaks of what a person wants as if it were a person who could kill a lazy person. Here the lazy person wants to be idle and not work. Alternate translation: “A lazy person only wants to be idle, and because of that he will die” or “A lazy person will die because he does not want to work” (See also: [[rc://*/ta/man/translate/figs-nominaladj]]) -21:25 dt4f rc://*/ta/man/translate/figs-synecdoche his hands refuse 0 The hand is a synecdoche for the person. Alternate translation: “he refuses” -21:26 vgt6 craves 0 desires strongly -21:26 es9x rc://*/ta/man/translate/figs-litotes gives and does not hold back 0 The phrase “does not hold back” can be stated positively, and what he gives can be made explicit. Alternate translation: “gives everything he should” or “gives generously” -21:27 fq9a The sacrifice of the wicked is detestable 0 The writer does not mention Yahweh here, as in [Proverbs 15:8](../15/08.md), but the reader should understand that it is Yahweh who detests the sacrifice of the wicked. -21:27 l3le rc://*/ta/man/translate/figs-nominaladj the wicked 0 The nominal adjective “wicked” can be translated as a noun phrase. Alternate translation: “the wicked person” or “wicked people” -21:27 iy31 it is even more detestable 0 Alternate translation: “Yahweh detests the sacrifice even more” -21:28 h8d4 will speak for all time 0 This is because people will never forget what he said. -21:29 z6tg rc://*/ta/man/translate/figs-idiom makes his face hard 0 This could mean: (1) “pretends to be courageous” or (2) “will not listen to correction.” -21:29 ts1r rc://*/ta/man/translate/figs-metaphor is certain about his ways 0 A person’s actions are spoken of as if they were a path upon which the person walks. Alternate translation: “is certain about what he does” or “is confident about what he does” -21:30 n8kt rc://*/ta/man/translate/figs-abstractnouns There is no wisdom, there is no understanding, and there is no advice that 0 The words “there is” are repeated to emphasize the abstract nouns “wisdom,” “understanding,” and “advice.” Yahweh is greater than anything that anyone can know or think or say. Your language may require that you not repeat “there is no.” The abstract nouns can be translated as adjectives or verbs. Alternate translation: “There is no wise person, there is no one who understands anything, and there is no one who tells others what to do who” or “There is no wisdom, understanding, or advice that” -21:30 k3pe stand against Yahweh 0 Alternate translation: “defeat Yahweh” or “work against what Yahweh wants to do” or “show that he is right and Yahweh is wrong” -21:31 j1hq rc://*/ta/man/translate/figs-activepassive The horse is prepared for the day of battle 0 These words can be translated in active form. Alternate translation: “Soldiers prepare horses for the day of battle” -21:31 i6w8 rc://*/ta/man/translate/figs-idiom the day of battle 0 The word “day” refers to time that may be longer or shorter than a day. Alternate translation: “when there is a battle” +21:intro ge8s 0 # Proverbs 21 General Notes\n\n## Structure and formatting\n\nChapter 21 continues the section of the book written by Solomon that is filled mainly with short, individual proverbs.\n\n## Special concepts in this chapter\n\n### Parallelism\n\nChapters 16–22 mostly contain proverbs in which the second of two parallel clauses completes, emphasizes, or qualifies the idea of the first clause. Chapter 21 also contains contrasting parallelism ([21:2](../21/02.md), [5](../21/05.md), [8](../21/08.md), [15](../21/15.md), [17](../21/17.md), [20](../21/20.md), [26](../21/26.md), [28](../21/28.md), [29](../21/29.md), [31](../21/31.md)) and parallelism in which both clauses have the same meaning for emphasis ([21:14](../21/14.md)). (See: [[rc://*/ta/man/translate/figs-parallelism]]) +21:1 neqo rc://*/ta/man/translate/figs-genericnoun לֶב־מֶ֭לֶךְ 1 **The heart of a king** refers to the **heart** of any **king** in general, not a specific **king**. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “The heart of any king” +21:1 t1m8 rc://*/ta/man/translate/figs-metonymy לֶב 1 See how you translated the same use of **heart** in [2:2](../02/02.md). +21:1 w5md rc://*/ta/man/translate/figs-metaphor פַּלְגֵי־מַ֣יִם & בְּ⁠יַד־יְהוָ֑ה & יַטֶּֽ⁠נּוּ 1 In this verse, Solomon speaks of **Yahweh** using the **heart of a king** to accomplish his purposes as if the **heart** were water streams that **he steers** to go to the places where he wants them to go. If it would be helpful in your language, you could express the meaning plainly or use a synonym. Alternate translation: “is controlled by Yahweh to do” or “is controlled by Yahweh like a farmer controls streams to flow” +21:2 qwnj rc://*/ta/man/translate/figs-metaphor דֶּרֶךְ 1 See how you translated the same use of **way** in [1:15](../01/15.md). +21:2 vwim rc://*/ta/man/translate/figs-gendernotations אִ֭ישׁ & בְּ⁠עֵינָ֑י⁠ו 1 Although the terms **man** and **his** are masculine, Solomon is using these words in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “any person … in that person’s eyes”\n +21:2 yz3c rc://*/ta/man/translate/figs-metaphor יָשָׁ֣ר בְּ⁠עֵינָ֑י⁠ו 1 See how you translated the same phrase in [12:15](../12/15.md). +21:2 hqo4 rc://*/ta/man/translate/figs-explicit וְ⁠תֹכֵ֖ן & יְהוָֽה 1 See how you translated this phrase in [16:2](../16/02.md). +21:2 xmb4 rc://*/ta/man/translate/figs-metonymy לִבּ֣וֹת 1 See how you translated the same use of **hearts** in [15:11](../15/11.md). +21:3 qs6t rc://*/ta/man/translate/figs-abstractnouns צְדָקָ֣ה וּ⁠מִשְׁפָּ֑ט & מִ⁠זָּֽבַח 1 See how you translated the abstract nouns **righteousness** and **justice** in [1:3](../01/03.md) and **sacrifice** in [15:8](../15/08.md). +21:3 f31f rc://*/ta/man/translate/figs-activepassive נִבְחָ֖ר לַ⁠יהוָ֣ה 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “Yahweh prefers” +21:4 xvr4 rc://*/ta/man/translate/figs-metonymy רוּם־עֵ֭ינַיִם 1 Here, Solomon refers to pride as **Height of eyes**, which is a characteristic facial expression of proud people. If it would be helpful in your language, you could express the meaning plainly. See how you translated the similar expression “uplifted eyes” in [6:17](../06/17.md). Alternate translation: “Pride”\n +21:4 gk4s rc://*/ta/man/translate/figs-idiom וּ⁠רְחַב־לֵ֑ב 1 Here, **broadness of heart** refers to thinking arrogantly. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “and thinking arrogantly” +21:4 as9m rc://*/ta/man/translate/figs-distinguish נִ֖ר רְשָׁעִ֣ים 1 This phrase gives further information about the two sins described in the previous clause. If it would be helpful in your language, you could make the relationship between these phrases clearer. Alternate translation: “that is, the lamp of the wicked ones” +21:4 y68u rc://*/ta/man/translate/figs-metaphor נִ֖ר רְשָׁעִ֣ים 1 Here, the word translated as **lamp** could refer to: (1) the sins in the previous clause being like a **lamp** that shows **wicked ones** what to do. Alternate translation: “what guides the wicked ones” (2) the sins in the previous clause being like uncultivated ground, which is another possible meaning for the Hebrew word here, that produces nothing good. Alternate translation: “the fruitlessness of the wicked ones” +21:5 e7kl rc://*/ta/man/translate/figs-genericnoun חָ֭רוּץ 1 The phrase **the diligent one** represents diligent people in general, not one particular **diligent one**. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “any diligent one” +21:5 kl4h rc://*/ta/man/translate/grammar-connect-logic-result לְ⁠מוֹתָ֑ר & לְ⁠מַחְסֽוֹר 1 Here, the phrases **are to** and **is to** indicate that what follows is a result of what came before. Use a connector in your language that makes it clear that what follows is a result of what came before. Alternate translation: “result in profit … result in lack” +21:5 xi4l rc://*/ta/man/translate/figs-abstractnouns לְ⁠מוֹתָ֑ר & לְ⁠מַחְסֽוֹר 1 See how you translated the abstract nouns **profit** in [3:14](../03/14.md) and **lack** in [6:11](../06/11.md). +21:5 hmlx rc://*/ta/man/translate/figs-explicit אָ֝֗ץ 1 Here, **hurries about** refers to doing things more quickly than they should be done. If it would be helpful in your language, you could state this explicitly. Alternate translation: “who hurries about too quickly” +21:6 vsi8 rc://*/ta/man/translate/figs-metaphor פֹּ֣עַל א֭וֹצָרוֹת 1 Here, Solomon speaks of acquiring wealth as if it were **treasures** that someone makes. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “Acquiring wealth” +21:6 bc5d rc://*/ta/man/translate/figs-metonymy בִּ⁠לְשׁ֣וֹן שָׁ֑קֶר 1 See how you translated this phrase in [6:17](../06/17.md). +21:6 w3kd rc://*/ta/man/translate/figs-metaphor הֶ֥בֶל נִ֝דָּ֗ף 1 Here, Solomon speaks of the disappearance of **treasures** as if they were a **vapor** that quickly goes away. If it would be helpful in your language, you could express the meaning plainly or use a simile. Alternate translation: “disappears quickly” or “disappears like a vapor that quickly disperses” +21:6 hjfe rc://*/ta/man/translate/figs-ellipsis מְבַקְשֵׁי־מָֽוֶת 1 Solomon is leaving out some of the words that in many languages a clause would need in order to be complete. You could supply these words from the context if it would be clearer in your language. Alternate translation: “they that seek such treasures are seekers of death” +21:6 l9ag rc://*/ta/man/translate/figs-metaphor מְבַקְשֵׁי־מָֽוֶת 1 Here, Solomon speaks of people doing something that will kill them as if they were **seekers of death**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “they do what will kill them” +21:7 abnj rc://*/ta/man/translate/figs-abstractnouns שֹׁד & מִשְׁפָּֽט 1 See how you translated the abstract nouns **violence** in [3:31](../03/31.md) and **justice** in [1:3](../01/03.md). +21:7 fj7b rc://*/ta/man/translate/figs-possession שֹׁד־רְשָׁעִ֥ים 1 Here, Solomon is using the possessive form to describe the **violence** done by **wicked ones**. If your language would not use the possessive form for this, you could use a different expression. Alternate translation: “The violence done by wicked ones” +21:7 zn7h rc://*/ta/man/translate/figs-personification יְגוֹרֵ֑⁠ם 1 Here, Solomon speaks of **wicked ones** being destroyed because they act violently as if their **violence** were a person who could **drag them away**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “will destroy them” +21:8 i5j5 rc://*/ta/man/translate/figs-explicit דֶּ֣רֶךְ 1 See how you translated the same use of **way** in [1:15](../01/15.md). +21:8 zjoe rc://*/ta/man/translate/figs-genericnoun אִ֣ישׁ וָזָ֑ר וְ֝⁠זַ֗ךְ יָשָׁ֥ר פָּעֳלֽ⁠וֹ 1 Here, **a guilty one**, **the pure one**, and **his** refer to types of people in general, not specific people. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “any guilty man, but any pure person, upright is that person’s behavior” +21:9 gff3 rc://*/ta/man/translate/figs-explicit פִּנַּת־גָּ֑ג 1 Houses in Solomon’s time had flat roofs that people could walk on and sometimes people would build a shelter large enough for a person to sleep in on one **corner** of the **roof**. If it would be helpful to your readers, you could include this information in a note. Alternate translation: “the corner of a flat roof” +21:9 j9e1 rc://*/ta/man/translate/figs-possession מֵ⁠אֵ֥שֶׁת מִ֝דְיָנִ֗ים 1 Here, Solomon is using the possessive form to describe a **woman** who is characterized by **quarrels**. If your language would not use the possessive form for this, you could use a different expression. Alternate translation: “than with a quarrelsome wife” +21:9 k56i rc://*/ta/man/translate/figs-possession וּ⁠בֵ֥ית חָֽבֶר 1 Here, Solomon is using the possessive form to describe a **house** in which people live together. If your language would not use the possessive form for this, you could use a different expression. Alternate translation: “and live together in one house” +21:10 x3rs rc://*/ta/man/translate/figs-synecdoche נֶ֣פֶשׁ 1 Here, **soul** refers to the whole person. If it would be helpful in your language, you could express the meaning plainly, as in the UST.\n\n +21:10 a2dz rc://*/ta/man/translate/figs-genericnoun רָ֭שָׁע & בְּ⁠עֵינָ֣י⁠ו רֵעֵֽ⁠הוּ 1 Here, **the wicked one**, **his**, and **neighbor** refer to types of people in general, not specific people. If it would be helpful in your language, you could use more natural expressions. See how you translated **the wicked one** in [3:33](../03/33.md). Alternate translation: “any wicked person … that person’s neighbor … in that person’s eyes” +21:10 dykh rc://*/ta/man/translate/figs-abstractnouns רָ֑ע 1 See how you translated the abstract noun **evil** in [1:16](../01/16.md). +21:10 d5qd rc://*/ta/man/translate/figs-activepassive לֹא־יֻחַ֖ן בְּ⁠עֵינָ֣י⁠ו רֵעֵֽ⁠הוּ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “his eyes do not show grace to his neighbor” +21:10 jgfi rc://*/ta/man/translate/figs-synecdoche בְּ⁠עֵינָ֣י⁠ו 1 Here, **soul** refers to the whole person. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “by him” +21:11 diyn rc://*/ta/man/translate/figs-genericnoun לֵ֭ץ & פֶּ֑תִי & לְ֝⁠חָכָ֗ם 1 See how you translated **a mocker** in [9:7](../09/07.md), **a naive one** in [14:15](../14/15.md), and **a wise one** in [1:5](../01/05.md). +21:11 ttu2 rc://*/ta/man/translate/figs-explicit יֶחְכַּם־פֶּ֑תִי 1 Solomon assumes that his readers will understand that **a naive one** will become **wise** as the result of seeing someone **fining a mocker**. You could include this information if that would be helpful to your readers. Alternate translation: “a naive one will see this happen and become wise”\n +21:11 a6a5 rc://*/ta/man/translate/figs-metaphor וּ⁠בְ⁠הַשְׂכִּ֥יל 1 Here, Solomon speaks of someone teaching **insight to a wise one** as if **insight** were an object that a person gives. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “and when teaching insight”\n +21:11 qiw1 rc://*/ta/man/translate/figs-abstractnouns וּ⁠בְ⁠הַשְׂכִּ֥יל & דָּֽעַת 1 See how you translated the abstract nouns **insight** in [1:3](../01/03.md) and **knowledge** in [1:4](../01/04.md). +21:11 m512 rc://*/ta/man/translate/figs-metaphor יִקַּח־דָּֽעַת 1 Here, Solomon speaks of something learning **knowledge** as if it were an object that a person **receives**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “he learns knowledge” +21:12 tq0z rc://*/ta/man/translate/figs-explicit צַ֭דִּיק 1 **A righteous one** could refer to: (1) Yahweh, who is the Righteous One. Alternate translation: “The Righteous One” (2) a righteous person in general. Alternate translation: “Any righteous person” +21:12 lswm rc://*/ta/man/translate/figs-abstractnouns מַשְׂכִּ֣יל 1 See how you translated the abstract noun **insight** in [1:3](../01/03.md). +21:12 hrfk rc://*/ta/man/translate/figs-metonymy לְ⁠בֵ֣ית 1 Here, **house** refers to the family who lives in that **house**. See how you translated the same use of **house** in [3:33](../03/33.md). +21:12 t3bj rc://*/ta/man/translate/figs-genericnoun רָשָׁ֑ע 1 See how you translated **the wicked one** in [10:16](../10/16.md). +21:12 bc3u rc://*/ta/man/translate/figs-metaphor מְסַלֵּ֖ף רְשָׁעִ֣ים לָ⁠רָֽע 1 Here, Solomon refers to Yahweh causing the **wicked ones** to experience disaster as if he were **overturning** them **to evil**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “causing wicked ones to experience evil” +21:12 tem1 rc://*/ta/man/translate/figs-metonymy לָ⁠רָֽע 1 Here, **evil** refers to trouble that someone might experience as a result of **evil**. See how you translated the similar use of **evil** in [12:21](../12/21.md). +21:13 tql4 rc://*/ta/man/translate/figs-genericnoun אֹטֵ֣ם אָ֭זְנ⁠וֹ מִ⁠זַּעֲקַת־דָּ֑ל גַּֽם־ה֥וּא 1 **One who shuts**, **his**, **a lowly one**, and **he** refer to types of people in general, not specific people. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “Any person who shuts his ears from the outcries of lowly ones, that person also” +21:13 uc5n rc://*/ta/man/translate/figs-metonymy אֹטֵ֣ם אָ֭זְנ⁠וֹ 1 Here, Solomon refers to someone refusing to listen as if that person were shutting **his ears** so that he does not hear someone. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “One who will not listen” +21:13 ug5m rc://*/ta/man/translate/figs-explicit מִ⁠זַּעֲקַת & יִ֝קְרָ֗א 1 Here, Solomon implies that **the outcry** and **cry out** refer to someone crying out for help. If it would be helpful in your language, you could state this explicitly. Alternate translation: “from the cry for help of … will cry for help” +21:13 ih0a rc://*/ta/man/translate/figs-metaphor דָּ֑ל 1 See how you translated the same use of **lowly** in [10:15](../10/15.md). +21:13 uaab rc://*/ta/man/translate/figs-activepassive וְ⁠לֹ֣א יֵעָנֶֽה 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “but no one will answer him” +21:13 iv38 rc://*/ta/man/translate/figs-metonymy וְ⁠לֹ֣א יֵעָנֶֽה 1 Here, **answered** refers to the person who hears responding by helping the person who cries out. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “but will not be helped by anyone” +21:14 h1vz rc://*/ta/man/translate/figs-parallelism מַתָּ֣ן בַּ֭⁠סֵּתֶר יִכְפֶּה־אָ֑ף וְ⁠שֹׁ֥חַד בַּ֝⁠חֵ֗ק חֵמָ֥ה עַזָּֽה 1 These two phrases mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the phrases with a word other than **and** in order to show that the second phrase is repeating the first one, not saying something additional. Alternate translation: “A gift in secrecy subdues nose, yes, a bribe in the bosom, strong heat” +21:14 a502 rc://*/ta/man/translate/figs-ellipsis מַתָּ֣ן בַּ֭⁠סֵּתֶר 1 Solomon is leaving out some of the words that in many languages a clause would need in order to be complete. You could supply these words from the context if it would be clearer in your language. Alternate translation: “A gift given in secrecy” +21:14 hby7 rc://*/ta/man/translate/figs-idiom יִכְפֶּה־אָ֑ף 1 Here, **subdues nose** refers to stopping a person from being angry. The word **nose** here means “anger” by association with the way that a person who is angry breathes heavily through his nose. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “causes angry people to stop being angry” +21:14 eliy rc://*/ta/man/translate/figs-ellipsis וְ⁠שֹׁ֥חַד בַּ֝⁠חֵ֗ק חֵמָ֥ה עַזָּֽה 1 Solomon is leaving out some of the words that in many languages a clause would need in order to be complete. You could supply these words from the previous clause if it would be clearer in your language. Alternate translation: “and a bribe given in the bosom subdues strong heat” +21:14 lrg9 rc://*/ta/man/translate/figs-metonymy בַּ֝⁠חֵ֗ק 1 Here, **in the bosom** indicates that a **bribe** is given to someone secretly, as if it were hidden in a person’s clothes near that person’s **bosom**. If it would be helpful in your language, you could express the meaning plainly. See how you translated the similar use of “from the bosom” in [17:23](../17/23.md). Alternate translation: “in secret”\n +21:14 nsym rc://*/ta/man/translate/figs-metonymy חֵמָ֥ה עַזָּֽה 1 Here, **strong heat** refers to extreme anger, which causes the angry person’s body to become hot. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “rage”\n +21:15 jcw1 rc://*/ta/man/translate/figs-genericnoun שִׂמְחָ֣ה לַ֭⁠צַּדִּיק & וּ֝⁠מְחִתָּ֗ה 1 **A joy**, **the righteous one**, and **a terror** refer to these things and people in general, not to specific things or people. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “Joy is for righteous ones … but terror” +21:15 p2ln rc://*/ta/man/translate/figs-abstractnouns שִׂמְחָ֣ה & מִשְׁפָּ֑ט & וּ֝⁠מְחִתָּ֗ה & אָֽוֶן 1 See how you translated the abstract nouns **joy** in [10:28](../10/28.md), **justice** in [13:23](../13/23.md), **terror** in [10:24](../10/24.md), and **iniquity** in [12:21](../12/21.md).\n +21:15 push rc://*/ta/man/translate/figs-ellipsis וּ֝⁠מְחִתָּ֗ה לְ⁠פֹ֣עֲלֵי אָֽוֶן 1 Solomon is leaving out some of the words that in many languages a clause would need in order to be complete. You could supply these words from the previous clause if it would be clearer in your language. Alternate translation: “but doing justice is a terror for doers of iniquity” +21:16 t6m2 rc://*/ta/man/translate/figs-genericnoun אָדָ֗ם 1 **A man** refers to people in general, not to a specific **man**. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “Any person” +21:16 cj4z rc://*/ta/man/translate/figs-metaphor תּ֭וֹעֶה מִ⁠דֶּ֣רֶךְ הַשְׂכֵּ֑ל 1 Here, Solomon refers to a person who stops behaving wisely as if the right way to behave were a **way** that he wanders from. If it would be helpful in your language, you could express the meaning plainly. See how you translated the same use of **way** in [1:15](../01/15.md). Alternate translation: “no longer lives wisely” +21:16 ezr0 rc://*/ta/man/translate/figs-metonymy בִּ⁠קְהַ֖ל רְפָאִ֣ים יָנֽוּחַ 1 In this clause, Solomon refers to a person dying. The phrase **the assembly of the spirits of dead ones** refers to the place where people’s spirits go when they die. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “will end up in the place where the spirits of dead people dwell” or “will end up dead”\n +21:17 xhel rc://*/ta/man/translate/figs-parallelism אִ֣ישׁ מַ֭חְסוֹר אֹהֵ֣ב שִׂמְחָ֑ה אֹהֵ֥ב יַֽיִן־וָ֝⁠שֶׁ֗מֶן לֹ֣א יַעֲשִֽׁיר 1 These two clauses mean basically the same thing. The second clause emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the clauses with a word that shows that the second clause is repeating the first one, not saying something additional. Alternate translation: “A man of lack loves joy; yes, a lover of wine and oil will not become rich” +21:17 xq28 rc://*/ta/man/translate/figs-genericnoun אִ֣ישׁ & אֹהֵ֥ב 1 **A man** and **a lover** refer to types of people in general, not to a specific people. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “Any person of … any lover of” +21:17 ecvd rc://*/ta/man/translate/figs-possession אִ֣ישׁ מַ֭חְסוֹר 1 Here, Solomon is using the possessive form to describe a **man** who is characterized by lacking wealth. If your language would not use the possessive form for this, you could use a different expression. Alternate translation: “A man who lacks” or “A man characterized by poverty”\n +21:17 lgdq rc://*/ta/man/translate/figs-metonymy שִׂמְחָ֑ה 1 Here, **joy** refers to things and activities that cause people to feel **joy**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “what pleases them” +21:17 lkxu rc://*/ta/man/translate/figs-explicit יַֽיִן־וָ֝⁠שֶׁ֗מֶן 1 Both **wine** and **oil** are luxurious items. If it would be helpful in your language, you could state this explicitly. Alternate translation: “luxurious items like wine and oil” +21:18 mh2v rc://*/ta/man/translate/figs-metaphor כֹּ֣פֶר לַ⁠צַּדִּ֣יק רָשָׁ֑ע 1 Here, Solomon refers to **a wicked one** who is punished instead of **the righteous one** as if **a wicked one** were a **ransom** that is paid on behalf of **the righteous one**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “A wicked one is punished instead of a righteous one” +21:18 zpmk rc://*/ta/man/translate/figs-genericnoun לַ⁠צַּדִּ֣יק רָשָׁ֑ע 1 See how you translated **the righteous one** in [10:3](../10/03.md) and **a wicked one** in [9:7](../09/07.md). +21:18 qt7k rc://*/ta/man/translate/figs-ellipsis וְ⁠תַ֖חַת יְשָׁרִ֣ים בּוֹגֵֽד 1 Solomon is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “and instead of upright ones, one who acts treacherously is a ransom” or “and instead of upright ones, one who acts treacherously is punished” +21:18 n28n rc://*/ta/man/translate/figs-genericnoun בּוֹגֵֽד 1 Here, **one who acts treacherously** represents this type of people in general, not one particular person. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “any person who acts treacherously” +21:19 uiul rc://*/ta/man/translate/figs-explicit בְּ⁠אֶֽרֶץ־מִדְבָּ֑ר 1 Since **wilderness** is a place without people, Solomon implies dwelling alone in that place. If it would be helpful in your language, you could state this explicitly. Alternate translation: “by oneself in a land of wilderness” +21:19 a4uv rc://*/ta/man/translate/figs-possession מֵ⁠אֵ֖שֶׁת מדונים 1 See how you translated **a wife of quarrels** in [21:9](../21/09.md). +21:19 pfvc rc://*/ta/man/translate/figs-abstractnouns וָ⁠כָֽעַס 1 If your language does not use an abstract noun for the idea of **vexation**, you could express the same idea in another way. Alternate translation: “and who vexes others” +21:20 r84p rc://*/ta/man/translate/figs-genericnoun חָכָ֑ם וּ⁠כְסִ֖יל אָדָ֣ם 1 See how you translated **a wise one** in [1:5](../01/05.md) and **a stupid man** in [15:20](../15/20.md). +21:20 nw25 rc://*/ta/man/translate/figs-metaphor יְבַלְּעֶֽ⁠נּוּ 1 Here, Solomon refers to a **stupid** person wasting all his wealth as if it were something he **swallows**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “wastes it” +21:21 oyan rc://*/ta/man/translate/figs-genericnoun רֹ֭דֵף 1 **A pursuer** represents a type of person in general, not one particular person. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “Any pursuer of” +21:21 sqy8 rc://*/ta/man/translate/figs-metaphor רֹ֭דֵף 1 See how you translated the same use of **pursuer** in [15:9](../15/09.md). +21:21 p8u9 rc://*/ta/man/translate/figs-abstractnouns צְדָקָ֣ה וָ⁠חָ֑סֶד & חַ֝יִּ֗ים צְדָקָ֥ה וְ⁠כָבֽוֹד 1 See how you translated the abstract nouns **righteousness** in [1:3](../01/03.md), **covenant faithfulness** in [3:3](../03/03.md), **life** in [10:16](../10/16.md), and **honor** in [3:16](../03/16.md). +21:21 o2i2 rc://*/ta/man/translate/figs-metaphor יִמְצָ֥א 1 See how you translated the same use of **find** in [8:35](../08/35.md). +21:22 d84j rc://*/ta/man/translate/figs-genericnoun עִ֣יר& חָכָ֑ם וַ֝⁠יֹּ֗רֶד 1 **A wise one**, **a city**, and **he** represent a type of person and city in general, not one particular person and city. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “Any wise one … any city of … and that person causes … to go down” +21:22 v5jk rc://*/ta/man/translate/figs-metonymy עִ֣יר & עָלָ֣ה 1 Here, **ascends** refers to attacking a city and climbing over its wall. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “successfully attacks a city of” or “overruns a city of” +21:22 xeiu rc://*/ta/man/translate/figs-metonymy עִ֣יר גִּ֭בֹּרִים 1 Here, Solomon is using the possessive form to describe a **city** that is defended by **mighty ones**. If your language would not use the possessive form for this, you could use a different expression. Alternate translation: “a city defended by mighty ones” +21:22 v5oc rc://*/ta/man/translate/figs-explicit וַ֝⁠יֹּ֗רֶד 1 Here, **brings down** refers to the **wise one** leading his soldiers to destroy the fortifications that protect the **city** mentioned in the previous clause. If it would be helpful in your language, you could state this explicitly. Alternate translation: “and he causes his soldiers to destroy” +21:22 w292 rc://*/ta/man/translate/figs-metonymy עֹ֣ז מִבְטֶחָֽ⁠ה 1 Here, **strength** refers to the strong walls and towers around the **city** mentioned in the previous clause. Here, **its** refers to the people in the city. They have **confidence** in the walls and do not think anyone will be able to destroy them. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “the strong fortifications they are confident in” +21:23 dxhc rc://*/ta/man/translate/figs-genericnoun שֹׁמֵ֣ר פִּ֭י⁠ו וּ⁠לְשׁוֹנ֑⁠וֹ שֹׁמֵ֖ר & נַפְשֽׁ⁠וֹ 1 **One who keeps** and **his** refer to a type of person in general, not one specific person. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “Any person who keeps that person’s own mouth and tongue keep that person’s life” +21:23 jcer rc://*/ta/man/translate/figs-metaphor שֹׁמֵ֣ר 1 Here, Solomon refers to a person being careful about what he says with **his mouth and his tongue** as if they were objects that he **keeps**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “One who is careful with” +21:23 xw3q rc://*/ta/man/translate/figs-doublet פִּ֭י⁠ו וּ⁠לְשׁוֹנ֑⁠וֹ 1 The terms **mouth** and **tongue** mean similar things. They both refer to what a person says. Solomon is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “whatever he says” +21:23 h05s rc://*/ta/man/translate/figs-metonymy נַפְשֽׁ⁠וֹ 1 Here, **life** refers to the person himself. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “himself”\n +21:23 o0dn rc://*/ta/man/translate/figs-abstractnouns מִ⁠צָּר֣וֹת 1 See how you translated the abstract noun **distress** in [1:27](../01/27.md). +21:24 c77j rc://*/ta/man/translate/figs-genericnoun זֵ֣ד יָ֭הִיר & שְׁמ֑⁠וֹ 1 **A presumptuous, haughty one** and **his** represent a type of person in general, not one particular person. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “Any presumptuous, haughty one … is that person’s name” +21:24 rf25 rc://*/ta/man/translate/figs-metonymy שְׁמ֑⁠וֹ 1 Here, **name** refers to what people call a **presumptuous, haughty one**, not that person’s actual **name**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “is what people call him” +21:24 ctpo rc://*/ta/man/translate/figs-possession בְּ⁠עֶבְרַ֥ת זָדֽוֹן 1 Here, Solomon is using the possessive form to describe **rage** that is characterized by **presumption**. If your language would not use the possessive form for this, you could use a different expression. Alternate translation: “with presumptuous rage” +21:24 a0w1 rc://*/ta/man/translate/figs-abstractnouns בְּ⁠עֶבְרַ֥ת זָדֽוֹן 1 If your language does not use abstract nouns for the ideas of **rage** or **presumption**, you could express the same ideas in other ways. Alternate translation: “in an arrogantly furious manner” +21:25 byks rc://*/ta/man/translate/figs-genericnoun עָצֵ֣ל תְּמִיתֶ֑⁠נּוּ & יָדָ֣י⁠ו 1 Here, **the lazy one**, **him**, and **his** refer to lazy people in general, not one specific **lazy one**. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “any lazy one causes that person to die … that person’s hands” +21:25 dt4f rc://*/ta/man/translate/figs-synecdoche מֵאֲנ֖וּ יָדָ֣י⁠ו 1 Here, **hands** refers to the whole person. If it would be helpful in your language, you could state this explicitly. Alternate translation: “he refuses”\n +21:26 vgt6 rc://*/ta/man/translate/writing-pronouns הִתְאַוָּ֣ה תַאֲוָ֑ה 1 Here, **he** and **himself** refer to the lazy person mentioned in the previous verse. If it would be helpful in your language, you could state this explicitly. Alternate translation: “the lazy person desires desire for that person” +21:26 t711 rc://*/ta/man/translate/figs-doublet הִתְאַוָּ֣ה תַאֲוָ֑ה 1 Here, **desires desire** has the same word repeated for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “he strongly desires for himself” +21:26 fpqu rc://*/ta/man/translate/figs-genericnoun וְ⁠צַדִּ֥יק 1 See how you translated **a righteous one** in [9:9](../09/09.md). +21:26 s1i0 rc://*/ta/man/translate/figs-ellipsis יִ֝תֵּ֗ן וְ⁠לֹ֣א יַחְשֹֽׂךְ 1 Solomon is leaving out some of the words that in many languages a clause would need in order to be complete. You could supply these words from the context if it would be clearer in your language. Alternate translation: “gives what he has and does not withhold it” +21:27 l3le rc://*/ta/man/translate/figs-genericnoun זֶ֣בַח & תּוֹעֵבָ֑ה & בְ⁠זִמָּ֥ה יְבִיאֶֽ⁠נּוּ 1 **The sacrifice**, **an abomination**, **he**, **it**, and **a wicked plan** refer to things and a type of person in general, not to a specific person or thing. If it would be helpful in your language, you could use a different expression. Alternate translation: “The sacrifices of … are abominations … they bring them with wicked plans” +21:27 r9k8 rc://*/ta/man/translate/figs-abstractnouns זֶ֣בַח 1 See how you translated the abstract noun **sacrifice** in [15:8](../15/08.md). +21:27 fq9a rc://*/ta/man/translate/figs-abstractnouns תּוֹעֵבָ֑ה 1 If your language does not use an abstract noun for the idea of **abomination**, you could express the same idea in another way. Alternate translation: “is abominable” +21:27 iy31 rc://*/ta/man/translate/figs-ellipsis אַ֝֗ף כִּֽי 1 Solomon is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “how much more of an abomination is it when” or “how much abominable is it when” +21:27 e62d rc://*/ta/man/translate/figs-metaphor בְ⁠זִמָּ֥ה 1 Here, Solomon speaks of someone having **a wicked plan** while bringing a **sacrifice** as if the **plan** were an object that he brought **with** him. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “while having a wicked plan” +21:27 a4j2 rc://*/ta/man/translate/figs-explicit בְ⁠זִמָּ֥ה 1 Here, **plan** refers to a purpose or motive. If it would be helpful in your language, you could state this explicitly. Alternate translation: “with a wicked purpose” or “with wicked intent” +21:28 c781 rc://*/ta/man/translate/figs-genericnoun עֵד־כְּזָבִ֥ים & וְ⁠אִ֥ישׁ שׁ֝וֹמֵ֗עַ 1 **A witness of lies** and **the man who listens** refer to types of people in general, not to specific people. If it would be helpful in your language, you could use a different expression. Alternate translation: “Any witness of lies … but any person who listens” +21:28 h8d4 rc://*/ta/man/translate/figs-possession עֵד־כְּזָבִ֥ים 1 Here, Solomon is using the possessive form to describe **a witness** who tells **lies**. If your language would not use the possessive form for this, you could use a different expression. Alternate translation: “a lying witness”\n +21:28 iawa rc://*/ta/man/translate/figs-metaphor לָ⁠נֶ֥צַח יְדַבֵּֽר 1 Here, Solomon refers to people remembering what a person says as if that person would **speak to perpetuity**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “will speak and what he says will be remembered” +21:29 v6qh rc://*/ta/man/translate/figs-genericnoun הֵעֵ֬ז אִ֣ישׁ רָשָׁ֣ע בְּ⁠פָנָ֑י⁠ו וְ֝⁠יָשָׁ֗ר ה֤וּא ׀ יָבִ֬ין דרכי⁠ו 1 **A wicked man**, **his**, **an upright one**, and **he** refer to types of people in general, not to specific people. If it would be helpful in your language, you could use a different expression. See how you translated **A wicked man** in [11:7](../11/07.md). Alternate translation: “Any wicked person strengthens that person’s own face, but any upright person considers that person’s own ways” +21:29 z6tg rc://*/ta/man/translate/figs-idiom הֵעֵ֬ז & בְּ⁠פָנָ֑י⁠ו 1 Here, **strengthens his face** means that the **man** has a facial expression that showed how stubborn and obstinate he is. If it would be helpful in your language, you could use a similar expression from your language or express the meaning plainly. See how you translated the similar expression “strengthens her face” in [7:13](../07/13.md). Alternate translation: “has a brazen face” or “has a stubborn expression on her face”\n +21:29 vtab rc://*/ta/man/translate/translate-textvariants יָבִ֬ין דרכי⁠ו 1 Many ancient manuscripts read **he considers his ways**, as in the ULT. Other ancient manuscripts read “he establishes his way.” If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. +21:29 ts1r rc://*/ta/man/translate/figs-metaphor דרכי⁠ו 1 See how you translated the same use of **ways** in [3:6](../03/06.md). +21:30 n8kt rc://*/ta/man/translate/figs-abstractnouns חָ֭כְמָה & תְּבוּנָ֑ה & עֵ֝צָ֗ה 1 See how you translated the abstract nouns **wisdom** and **understanding** in [1:2](../01/02.md) and **counsel** in [1:25](../01/25.md). +21:30 drhv rc://*/ta/man/translate/figs-explicit עֵ֝צָ֗ה 1 Here, **counsel** refers to true and correct **counsel**. If it would be helpful in your language, you could state this explicitly. Alternate translation: “good counsel” +21:30 k3pe rc://*/ta/man/translate/figs-explicit לְ⁠נֶ֣גֶד יְהוָֽה 1 Here, **in opposition to Yahweh** refers to something that contradicts the will of **Yahweh**. If it would be helpful in your language, you could state this explicitly. Alternate translation: “that contradicts the will of Yahweh” +21:31 u7rp rc://*/ta/man/translate/figs-genericnoun ס֗וּס & לְ⁠י֣וֹם מִלְחָמָ֑ה 1 **A horse** and **the day of battle** refer to these things in general, not a specific **horse** or **day of battle**. If it would be helpful in your language, you could use a different expression. Alternate translation: “Any horse … for any day of battle” +21:31 j1hq rc://*/ta/man/translate/figs-activepassive ס֗וּס מ֭וּכָן 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “Someone makes a horse ready” +21:31 a8ws rc://*/ta/man/translate/translate-unknown ס֗וּס 1 A **horse** is a large animal that armies used to pull carts from which soldiers would fight. Armies with horses were usually more powerful than armies without horses. If your readers would not be familiar with this type of animal, you could use the name of something similar in your area or you could use a more general term for something that soldiers use for fighting. Alternate translation: “An animal used for fighting” or “Fighting equipment” +21:31 i6w8 rc://*/ta/man/translate/figs-metonymy לְ⁠י֣וֹם מִלְחָמָ֑ה 1 Here, **day** refers to a point in time when something happens. It does not refer to a 24-hour length of time. If it would be helpful in your language, you could state express the meaning plainly. Alternate translation: “for the time of battle”\n +21:31 r9z9 rc://*/ta/man/translate/figs-metonymy הַ⁠תְּשׁוּעָֽה 1 Here, **the salvation** refers to being saved from defeat in **battle**, which is another way of saying “the victory.” If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “the victory” or “being saved from defeat” +21:31 sesx rc://*/ta/man/translate/figs-possession וְ֝⁠לַֽ⁠יהוָ֗ה 1 Here, Solomon uses the possessive form to indicate that **Yahweh** is the source of **the salvation**. If it would be helpful in your language, you could use a different expression. Alternate translation: “but … is from Yahweh” 22:intro t5zj 0 # Proverbs 22 General Notes\n\n## Structure and formatting\n\nChapter 22 concludes the section of the book which is attributed to Solomon and is filled mainly with short, individual proverbs.\n\nThe second half of this chapter and the first half of the next chapter are attributed to the “Wise Men.” The exact identity of the men is unknown.\n\n## Important figures of speech in this chapter\n\n### Rhetorical questions\n\nWith this new section of proverbs, the author begins to use many rhetorical questions. The obvious answers should convince the reader. (See: [[rc://*/ta/man/translate/figs-rquestion]]) 22:1 but9 rc://*/ta/man/translate/figs-activepassive A good name is to be chosen over great riches 0 These words can be translated in active form. Alternate translation: “A person should choose a good name rather than great riches” 22:1 m8c7 A good name 0 Alternate translation: “To have others think that one is a good person” From 207de6ef48a9465ea8c6ec4c7836bdf312b780b1 Mon Sep 17 00:00:00 2001 From: Grant_Ailie Date: Thu, 27 Jul 2023 19:47:05 +0000 Subject: [PATCH 008/127] Merge Grant_Ailie-tc-create-1 into master by Grant_Ailie (#3402) --- tn_SNG.tsv | 18 +++++++++--------- 1 file changed, 9 insertions(+), 9 deletions(-) diff --git a/tn_SNG.tsv b/tn_SNG.tsv index d9682694d0..dac67f2e8e 100644 --- a/tn_SNG.tsv +++ b/tn_SNG.tsv @@ -236,7 +236,7 @@ front:intro an3g 0 # Introduction to the Song of Songs\n\n## Part 1: General 3:11 zhva rc://*/ta/man/translate/figs-abstractnouns וּ⁠בְ⁠י֖וֹם שִׂמְחַ֥ת לִבּֽ⁠וֹ 1 If your language does not use an abstract noun for the idea of **joy**, you could express the same idea with an adjective such as “joyful” or in some other way that is natural in your language. Alternate translation: “on the day his heart was exceedingly joyful” or “on the day when his heart was very joyful” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) 3:11 ei7z rc://*/ta/man/translate/figs-metonymy וּ⁠בְ⁠י֖וֹם שִׂמְחַ֥ת לִבּֽ⁠וֹ 1 Solomon’s inner being is being described by association with his **heart**, which the Jews viewed as being the center of a persons being and therefore the center of their mind and inner feelings. If it would be helpful in your language, you could use an equivalent expression or plain language as modeled by the UST. 3:11 sj76 gaze on King Solomon “look at King Solomon.” The word “gaze” refers to look at someone or something for a long time, usually with strong emotional feeling. -4:intro r3aw 0 # Song of Songs 4 General Notes\n\n## Special concepts in this chapter\n\n### Beauty\n\nThe man describes the woman he loves as the epitome of beauty and attractiveness in [4:1-4:5](../04/01.md) and in [4:7](../04/07.md). \n\n\n### Feelings of longing to be with one’s lover who seems distant and temporarily inaccessible\n\nIn [4:8](../04/08.md) the man speaks of the woman he loves as if she were far away from him and he invites her to “come with” him and “descend from” the height of three high places and be with him. The woman is not actually dwelling in these places but rather the man is using imaginative and poetic language to describe how he feels about being separated from her and to describe his desire to be with her. In [4:12](../04/12.md) the man uses poetic language to describe the fact that the woman he loves is temporarily inaccessible.\n\n\n## Other possible translation difficulties in this chapter\n\n### Metaphors\n\n\n### The Garden Metaphor \n\n[4:12-5:1](../04/12.md) is an extended metaphor. This metaphor is a conversation between the man and the woman he loves in which the man first compares the woman he loves to “a locked garden” (in [4:12-4:15](../04/12.md)) where many delightful things grow and then the woman responds by inviting the man to come to her garden (in [4:16](../04/16.md)). The man then responds to her invitation in [5:1](../05/1.md). The term **garden** is used as a metaphor for the woman in [4:12](../04/12.md), in [4:16](../04/16.md) (two times), and in [5:1](../05/01.md). You should be consistent in how you translate these terms. In [4:13](../04/13.md) the man speaks of the woman’s body as “an orchard of pomegranate trees with delicious fruits” and then in [4:16](../04/16.md) the woman invites the man to **come to his garden and eat its delicious fruit**. (See: [[rc://*/ta/man/translate/figs-exmetaphor]])\n\n### The “sister” metaphor\n\n\nThe phrase **my sister** is used in 4:9; 4:10, 4:12, 5:1, and 5:2. The man uses this phrase as a term of endearment for the woman he loves. The woman is not actually his sister. You should translate this phrase the same way each of the five times that it occurs in this book because the author uses it with the same meaning every time. See the note at the first occurrence of this phrase in 4:9 for more information regarding this phrase.\n\n +4:intro r3aw 0 # Song of Songs 4 General Notes\n\n## Special concepts in this chapter\n\n### Beauty\n\nThe man describes the woman he loves as the epitome of beauty and attractiveness in [4:1-4:5](../04/01.md) and in [4:7](../04/07.md). \n\n\n### Feelings of longing to be with one’s lover who seems distant and temporarily inaccessible\n\nIn [4:8](../04/08.md) the man speaks of the woman he loves as if she were far away from him and he invites her to “come with” him and “descend from” the height of three high places and be with him. The woman is not actually dwelling in these places but rather the man is using imaginative and poetic language to describe how he feels about being separated from her and to describe his desire to be with her. In [4:12](../04/12.md) the man uses poetic language to describe the fact that the woman he loves is temporarily inaccessible.\n\n\n## Other possible translation difficulties in this chapter\n\n### Metaphors\n\n\n### The Garden Metaphor \n\n[4:12-5:1](../04/12.md) is an extended metaphor. This metaphor is a conversation between the man and the woman he loves in which the man first compares the woman he loves to “a locked garden” (in [4:12-4:15](../04/12.md)) where many delightful things grow and then the woman responds by inviting the man to come to her garden (in [4:16](../04/16.md)). The man then responds to her invitation in [5:1](../05/1.md). The term **garden** is used as a metaphor for the woman in [4:12](../04/12.md), in [4:16](../04/16.md) (two times), and in [5:1](../05/01.md). You should be consistent in how you translate these terms. In [4:13](../04/13.md) the man speaks of the woman’s body as “an orchard of pomegranate trees with delicious fruits” and then in [4:16](../04/16.md) the woman invites the man to **come to his garden and eat its delicious fruit**. (See: [[rc://*/ta/man/translate/figs-exmetaphor]])\n\n### The “sister” metaphor\n\nThe phrase **my sister** is used in 4:9; 4:10, 4:12, 5:1, and 5:2. The man uses this phrase as a term of endearment for the woman he loves. The woman is not actually his sister. You should translate this phrase the same way each of the five times it occurs in this book because the author uses it with the same meaning every time. See the note at the first occurrence of this phrase in 4:9 for more information regarding this phrase.\n\n 4:1 rg3f rc://*/ta/man/translate/figs-parallelism הִנָּ֨⁠ךְ יָפָ֤ה רַעְיָתִ⁠י֙ הִנָּ֣⁠ךְ יָפָ֔ה 1 See how you translated these two parallel phrases in [1:15](../01/15.md). 4:1 m3g6 rc://*/ta/man/translate/figs-metaphor עֵינַ֣יִ⁠ךְ יוֹנִ֔ים מִ⁠בַּ֖עַד לְ⁠צַמָּתֵ֑⁠ךְ 1 See how you translated the phrase **Your eyes are doves** in [1:15](../01/15.md). 4:1 pnn4 rc://*/ta/man/translate/figs-simile שַׂעְרֵ⁠ךְ֙ כְּ⁠עֵ֣דֶר הָֽ⁠עִזִּ֔ים שֶׁ⁠גָּלְשׁ֖וּ מֵ⁠הַ֥ר גִּלְעָֽד 1 Both the color and the motion of the woman’s **hair** is being compared to **a flock of goats that hop down from the slopes of Gilead**. Goats in Israel were black so the original readers would have understood this comparison to mean that the woman’s hair was black. Seen from a distance, a flock of black goats descending down from the high elevation of **Mount Gilead** would have created a majestic visual effect because the goats would have looked like one long flowing mass of black. If it would be helpful to your readers, you could state explicitly these two points of comparison. Alternate translation: “Your black hair moves in graceful waves like a flock of black goats moving down the slopes of Mount Gilead” or “Your long black hair flows in graceful waves like a flock of black goats coming down the slopes of Mount Gilead” @@ -269,7 +269,7 @@ front:intro an3g 0 # Introduction to the Song of Songs\n\n## Part 1: General 4:8 hwn4 תָּשׁ֣וּרִי 1 The word translated as **Descend** here could mean: (1 to come down from a height. If you choose this meaning you can follow the model of the ULT and UST. Alternate translation: “Climb down” (2) to bend down and look. Alternate translation: “Bend down and look” 4:8 m2km rc://*/ta/man/translate/translate-names מֵ⁠רֹ֣אשׁ אֲמָנָ֗ה מֵ⁠רֹ֤אשׁ שְׂנִיר֙ וְ⁠חֶרְמ֔וֹן 1 **Hermon** is a mountain range in northern Israel and **Amana** and **Senir** are both mountain peaks. 4:8 l03h rc://*/ta/man/translate/figs-parallelism מִ⁠מְּעֹנ֣וֹת אֲרָי֔וֹת מֵֽ⁠הַרְרֵ֖י נְמֵרִֽים 1 These two phrases mean very similar things. The second emphasizes the meaning of the first by repeating the same general idea with different words. Hebrew poetry was based on this kind of repetition, and it would be good to show this to your readers by including both phrases in your translation rather than combining them. However, if saying the same thing twice might be confusing for your readers, you could combine the phrases into one as modeled by the UST. -4:9 waew rc://*/ta/man/translate/figs-infostructure לִבַּבְתִּ֖⁠נִי אֲחֹתִ֣⁠י כַלָּ֑ה לִבַּבְתִּ֨י⁠נִי֙ 1 If it would be more natural in your language, you could change the order of these phrases and add the word to show that two of the lines are being used in order to add emphasis. Alternate translation: “My sister, my bride; you have enchanted my heart. Yes, you have enchanted my heart” +4:9 waew rc://*/ta/man/translate/figs-infostructure לִבַּבְתִּ֖⁠נִי אֲחֹתִ֣⁠י כַלָּ֑ה לִבַּבְתִּ֨י⁠נִי֙ 1 If it would be more natural in your language, you could change the order of these phrases and add the word “yes” to show that the phrase **you have enchanted my heart** is repeated in order to add emphasis. Alternate translation: “My sister, my bride; you have enchanted my heart. Yes, you have enchanted my heart” 4:9 d7n7 rc://*/ta/man/translate/figs-idiom לִבַּבְתִּ֖⁠נִי…לִבַּבְתִּ֨י⁠נִי֙ 1 The phrase translated as **you have enchanted my heart** is an idiom which could mean: (1) to steal or capture a persons heart. In Jewish thinking the **heart** was the center of a persons thinking. To capture a persons **heart** probably also had the added meaning of causing them to be so in love that they could not think clearly because they were so overcome with feelings of love. Alternate translation: “You have captured my heart … you have captured my heart” or “It is as though you have captured my heart … it is as though you have captured my heart” or “You have made me feel so in love with you that it is as if I have lost my mind … you have made me feel so in love with you that it is as if I have lost my mind“ (2) the the woman had made the man’s **heart** beat faster. Alternate translation: “You have caused my heart to beat fast … you have caused my heart to beat fast” (3) that the woman had encouraged the man’s **heart**. Alternate translation: “You have encouraged my heart … you have encouraged my heart” or “You have given me heart … you have given me heart” 4:9 vdf7 rc://*/ta/man/translate/figs-metaphor אֲחֹתִ֣⁠י 1 The man and woman are not actually brother and sister. The phrase **my sister** is a term of endearment which expresses affection between lovers. This phrase indicates that the man and woman have a close companionship and deep emotional bond. If calling a lover **my sister** would be offensive or socially inappropriate in your culture you could use a different term of endearment or indicate the meaning of **my sister** with a footnote. Alternately, you could indicate the meaning explicitly as modeled by the UST. 4:10 qy7v rc://*/ta/man/translate/figs-exclamation מַה־…מַה־ 1 Here, the word **How** is used as an exclamation to introduce two statements about how wonderful the woman’s **love** is. Use an exclamation that is natural in your language for communicating this. @@ -301,14 +301,14 @@ front:intro an3g 0 # Introduction to the Song of Songs\n\n## Part 1: General 4:16 l273 rc://*/ta/man/translate/figs-exmetaphor ע֤וּרִי צָפוֹן֙ וּ⁠ב֣וֹאִי תֵימָ֔ן הָפִ֥יחִי גַנִּ֖⁠י יִזְּל֣וּ בְשָׂמָ֑י⁠ו יָבֹ֤א דוֹדִ⁠י֙ לְ⁠גַנּ֔⁠וֹ וְ⁠יֹאכַ֖ל פְּרִ֥י מְגָדָֽי⁠ו 1 Here, the woman continues the “garden” metaphor (that the man began in [4:12](../04/12.md)) by referring to her body as **my garden** and then **his garden**. In this verse the woman calls to the wind to blow on her **garden** so that **its spices flow** into the air and attract the man she loves. The woman then offers her body to the man she loves by inviting him to **come to his garden** (a poetic way of inviting him to come to her and enjoy her body). You should translate the term **garden** here the same way you did in [4:12](../04/12.md) because both uses refer to the woman’s body. In [4:13](../04/13.md) the man spoke of the woman’s body as “an orchard of pomegranate trees with delicious fruits” and here the woman invites the man to **come to his garden and eat its delicious fruit**. If you translated [4:12-15](../04/12.md) as a simile, you should also translate the sentence **Let my beloved come to his garden\nand eat its delicious fruit** as a simile. 4:16 kdi9 יִזְּל֣וּ בְשָׂמָ֑י⁠ו 1 Alternate translation: “and carry the pleasant smell of its spices through the air” or “and make the pleasant smell of its spices flow through the air” 5:intro kdw4 0 # Song of Songs 5 General Notes\n\n## Structure and formatting\n\nVerses 2–7 describe a dream the woman had.\n\n## Special concepts in this chapter\n\n### Beauty\n\nThe woman is described as the epitome of beauty in ancient Israel. Not all cultures share the same standards of beauty.\n\n## Important figures of speech in this chapter\n\n### Metaphors\n\nIn the ancient Near East, it was common to describe a woman using metaphors involving animals. In many cultures today, this can be considered offensive. Different metaphors of beauty are used in different cultures. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n## Other possible translation difficulties in this chapter\n\n### “My sister”\n\n\nThe phrase **my sister** is used in 4:9; 4:10, 4:12, 5:1, and 5:2. The man uses this phrase as a term of endearment for the woman he loves. The woman is not actually his sister. You should translate this phrase in 5:1, and 5:2 the same way as you translated it in 4:9; 4:10, and 4:12 because the author uses it with the same meaning in this chapter. See the note at the first occurrence of this phrase in 4:9 for more information regarding this phrase. -5:1 zka3 rc://*/ta/man/translate/writing-poetry 0 # General Information:\n\n(See also: [[rc://*/ta/man/translate/figs-parallelism]]) -5:1 m575 I have come 0 It is clearly the woman’s lover who is speaking. -5:1 f2qr rc://*/ta/man/translate/figs-metaphor have come into my garden 0 The word “garden” is a metaphor for the woman. The man is finally able to fully enjoy the woman as they make love. (See also: [[rc://*/ta/man/translate/figs-euphemism]]) +5:1 f2qr rc://*/ta/man/translate/figs-exmetaphor בָּ֣אתִי לְ⁠גַנִּ⁠י֮ אֲחֹתִ֣⁠י כַלָּה֒ אָרִ֤יתִי מוֹרִ⁠י֙ עִם־בְּשָׂמִ֔⁠י אָכַ֤לְתִּי יַעְרִ⁠י֙ עִם־דִּבְשִׁ֔⁠י שָׁתִ֥יתִי יֵינִ֖⁠י עִם־חֲלָבִ֑⁠י 1 The man continues using the “garden” metaphor that he began in [4:12](../04/12.md) by again referring to the woman’s body as a **garden**. Here the man accepts the woman’s invitation (that she gave in the previous verse) to enjoy her body. The lines **I have plucked my myrrh with my spice** and **I have eaten my honeycomb with my honey** and **I have drunk my wine with my milk** are all metaphors for the man enjoying the woman’s body. If you used similes to translate [4:12-16](../04/12.md) you should continue to do so here. Alternate translation: “You who are as dear to me as a sister, my bride, I am ready to go with you and enjoy the delights of your body, it will be as though I will be gathering myrrh with my other spices, and eating my honey and honeycomb, and drinking my wine and my milk” +5:1 dr7h rc://*/ta/man/translate/figs-explicit בָּ֣אתִי לְ⁠גַנִּ⁠י֮ אֲחֹתִ֣⁠י כַלָּה֒ אָרִ֤יתִי מוֹרִ⁠י֙ עִם־בְּשָׂמִ֔⁠י אָכַ֤לְתִּי יַעְרִ⁠י֙ עִם־דִּבְשִׁ֔⁠י שָׁתִ֥יתִי יֵינִ֖⁠י עִם־חֲלָבִ֑⁠י 1 Though the man is speaking as if he has already done these things, he is actually getting ready to do them as the rest of the verse indicates. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “I am going to come to my garden, my sister, my bride; I will pluck my myrrh with my spice.\nI will eat my honeycomb with my honey;\nI will drink my wine with my milk” +5:1 m575 rc://*/ta/man/translate/figs-go בָּ֣אתִי 1 Your language may say “gone” rather than **come** in contexts such as this. Use whichever is more natural. Alternate translation: “I have gone” +5:1 jf09 rc://*/ta/man/translate/figs-infostructure בָּ֣אתִי לְ⁠גַנִּ⁠י֮ אֲחֹתִ֣⁠י כַלָּה֒ 1 If it would be more natural in your language, you could change the order of these phrases. Alternate translation: “My sister, my bride, I have come to my garden” 5:1 tgd7 rc://*/ta/man/translate/figs-metaphor אֲחֹתִ֣⁠י 1 See how you translated the phrase **my sister** in [4:9](../04/09.md). -5:1 psq4 my bride 0 This Hebrew word can refer to a woman who is married or to one whom a man has arranged to become his son’s wife. If your language has a polite word that a man would use to his wife and that has not been used yet in this book, you could use it here. Otherwise you could use any polite term a man would use with his wife. See how you translated this in [Song of Songs 4:9](../04/08.md). -5:1 lgr1 rc://*/ta/man/translate/figs-metaphor myrrh … spice … honeycomb … honey … wine … milk 0 These are all metaphors for the man enjoying the woman’s body ([Song of Songs 1:13](../01/12.md), [Song of Songs 2:4](../02/03.md), [Song of Songs 4:11](../04/10.md), and [Song of Songs 4:14](../04/12.md)). -5:1 sq9d spice 0 plants that have a strong smell or taste -5:1 i16q rc://*/ta/man/translate/figs-metaphor Eat … drink … be drunk with love 0 Eating and drinking are metaphors for making love. Alternate translation: “Make love … make love … make love until you are fully satisfied” +5:1 bxja rc://*/ta/man/translate/figs-extrainfo אִכְל֣וּ רֵעִ֔ים שְׁת֥וּ וְ⁠שִׁכְר֖וּ דּוֹדִֽים 1 The author does not say who is speaking to the couple here so you should not indicate the speakers explicitly in the text of your translation. However, if you are using section headers to indicate who is speaking, as the UST does, the speakers could be: (1) the “daughters of Jerusalem” who spoke earlier in the book. The daughters of Jerusalem are speaking to the couple at the couple’s wedding. If you are using section headers you can use a phrase such as “The young women of Jerusalem speaking to the couple” or “The young women of Jerusalem speak to the couple at their wedding” (2) a group of people who are the couple’s. If you are using section headers you can use a phrase such as “The couple’s friends speak ” or “The couple’s wedding guests speak” +5:1 i16q rc://*/ta/man/translate/figs-metaphor אִכְל֣וּ רֵעִ֔ים שְׁת֥וּ וְ⁠שִׁכְר֖וּ דּוֹדִֽים 1 Eating and drinking are metaphors which are used to represent the newly married couple enjoying their sexual union. The phrase **be drunk with love** is an encouragement to fully enjoy the delights of their sexual union. If it would help your readers you could express the meaning with a simile. Alternate translation: “Enjoy your marital intimacy and make love until you are fully satisfied as if you are eating food until full and drinking wine freely” +5:1 doim rc://*/ta/man/translate/figs-abstractnouns וְ⁠שִׁכְר֖וּ דּוֹדִֽים 1 If your language does not use an abstract noun for the idea of **love**, you could express the same idea with a verb phrase, as modeled by the UST, or you could translate it in some other way that is natural in your language. 5:2 a7v6 rc://*/ta/man/translate/figs-euphemism 0 # General Information:\n\nThe fourth part of the book begins here. The young woman uses euphemisms to describe her dream so that it can be interpreted in two different ways: (1) the woman describes a dream about a night when the man came to visit her at her house; and (2) the woman describes a dream about starting to sleep with the man. 5:2 biy3 rc://*/ta/man/translate/figs-idiom but my heart was awake 0 The heart is the center of thought and feeling. Alternate translation: “but I could think clearly” or “but I knew what I was feeling” 5:2 tk43 my beloved 0 This phrase refers to the man whom the woman loves. In some languages it may be more natural for her to refer to him as “my lover.” See how you translated this in [Song of Songs 1:13](./12.md). Alternate translation: “my dear one” or “my lover” From ab1941d71c2017b3d3abbc6ac959dba2f1c71c5b Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Thu, 27 Jul 2023 23:27:43 +0000 Subject: [PATCH 009/127] Merge justplainjane47-tc-create-1 into master by justplainjane47 (#3391) --- tn_DEU.tsv | 272 ++++++++++++++++++++++++++--------------------------- 1 file changed, 136 insertions(+), 136 deletions(-) diff --git a/tn_DEU.tsv b/tn_DEU.tsv index 2588e4d88f..fa2ce36628 100644 --- a/tn_DEU.tsv +++ b/tn_DEU.tsv @@ -5,7 +5,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 1:1 bg65 rc://*/ta/man/translate/translate-names תֹּ֛פֶל וְ⁠לָבָ֥ן וַ⁠חֲצֵרֹ֖ת וְ⁠דִ֥י זָהָֽב 1 These are the names of places. 1:1 mdz9 rc://*/ta/man/translate/figs-explicitinfo בֵּֽין & וּ⁠בֵֽין 1 Here, the text repeats **between** to describe the relative positions of cities. If it is unnatural in your language to repeat a preposition, you could use a form that identifies an area between cities. Alternate translation: “between … and” 1:2 xcp5 rc://*/ta/man/translate/figs-explicit אַחַ֨ד עָשָׂ֥ר יוֹם֙ 1 The implication is that the journey takes **11 days**. You could include this information if that would be helpful to your readers. Alternate translation: “It is a journey of 11 days” -1:3 xm9k rc://*/ta/man/translate/writing-newevent וַ⁠יְהִי֙ 1 Moses is using the word translated **And it happened** to introduce a new event in the story. Use a word, phrase, or other method in your language that is natural for introducing a new event. Alternate translation: “And it came to pass that” +1:3 xm9k rc://*/ta/man/translate/writing-newevent וַ⁠יְהִי֙ 1 Moses is using the word translated **And it happened** to introduce a new event in the story. Use a word, phrase, or other method in your language that is natural for introducing a new event. Alternate translation: “And it came to pass” 1:3 pc9j rc://*/ta/man/translate/translate-ordinal בְּ⁠אַרְבָּעִ֣ים שָׁנָ֔ה בְּ⁠עַשְׁתֵּֽי־עָשָׂ֥ר חֹ֖דֶשׁ 1 If your language does not use ordinal numbers, you could use cardinal numbers here or equivalent expressions. Alternate translation: “after 40 years, in month 11” 1:3 zfn5 rc://*/ta/man/translate/translate-hebrewmonths בְּ⁠עַשְׁתֵּֽי־עָשָׂ֥ר חֹ֖דֶשׁ 1 The **eleventh** month of the Hebrew calendar includes January on Western calendars. You could convert the Hebrew day and month into an approximate date on the calendar that your culture uses. However, the Jews used a lunar calendar, so if you use a solar calendar, the date will be different every year and the translation will not be entirely accurate. So you may wish instead to give just the number of the day and the name of the Hebrew month in the text of your translation and indicate in a footnote approximately what time of year that is on your calendar. 1:3 c54r rc://*/ta/man/translate/figs-gendernotations בְּנֵ֣י 1 Although the term **sons** is masculine, the author is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “the children of” @@ -15,12 +15,12 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 1:4 mpn7 rc://*/ta/man/translate/translate-names בְּ⁠עַשְׁתָּרֹ֖ת בְּ⁠אֶדְרֶֽעִי 1 The words **Ashtaroth** and **Edrei** are the names of cities. 1:4 e5t1 rc://*/ta/man/translate/figs-explicit בְּ⁠עַשְׁתָּרֹ֖ת בְּ⁠אֶדְרֶֽעִי 1 The implication is that King Og ruled over both **Ashtaroth** and **Edrei**. **Ashtaroth** and **Edrei** were cities that were close to each other. You could include this information if that would be helpful to your readers. Alternate translation: “in Ashtaroth and in Edrei” 1:5 juo3 rc://*/ta/man/translate/writing-quotations לֵ⁠אמֹֽר 1 Here, the word **saying** introduces direct speech. Consider natural ways of doing that in your own language. -1:5-6 t7y4 rc://*/ta/man/translate/figs-quotesinquotes מֹשֶׁ֔ה בֵּאֵ֛ר אֶת־הַ⁠תּוֹרָ֥ה הַ⁠זֹּ֖את לֵ⁠אמֹֽר׃ יְהוָ֧ה אֱלֹהֵ֛י⁠נוּ דִּבֶּ֥ר אֵלֵ֖י⁠נוּ בְּ⁠חֹרֵ֣ב 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “Moses began explaining the law. This is what Yahweh God said to his people at Horeb,” -1:6 s8em rc://*/ta/man/translate/figs-exclusive אֵלֵ֖י⁠נוּ 1 Moses is using the pronoun **us** to refer to himself and every Israelite who was an adult when they were at Horeb, so use the exclusive form of that word if your language marks that distinction. Alternate translation: “to me and to your ancestors” +1:5-6 t7y4 rc://*/ta/man/translate/figs-quotesinquotes הוֹאִ֣יל מֹשֶׁ֔ה בֵּאֵ֛ר אֶת־הַ⁠תּוֹרָ֥ה הַ⁠זֹּ֖את לֵ⁠אמֹֽר׃ & יְהוָ֧ה אֱלֹהֵ֛י⁠נוּ דִּבֶּ֥ר אֵלֵ֖י⁠נוּ בְּ⁠חֹרֵ֣ב לֵ⁠אמֹ֑ר 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “Moses began explaining the law that Yahweh God had spoken to his people at Horeb. He said,” +1:6 s8em rc://*/ta/man/translate/figs-exclusive אֵלֵ֖י⁠נוּ 1 Moses is using the pronoun **us** to refer to himself and every Israelite who was an adult when they were at Horeb, so use the exclusive form of that word if your language marks that distinction. Alternate translation: “to me and to your family members” 1:7 l6np rc://*/ta/man/translate/figs-metaphor פְּנ֣וּ ׀ וּ⁠סְע֣וּ לָ⁠כֶ֗ם 1 Here, the word **Turn** describes the beginning of action. Your language may have a comparable expression that you could use in your translation. Alternate translation: “Start your journey” 1:7 cwjt rc://*/ta/man/translate/figs-explicitinfo וּ⁠סְע֣וּ לָ⁠כֶ֗ם 1 The expression **and journey yourselves** contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. Alternate translation: “and journey” 1:7 cqqw rc://*/ta/man/translate/figs-metaphor שְׁכֵנָי⁠ו֒ 1 Here, **neighbors** refers to any people groups in the nearby areas. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the people groups near them” -1:8 bp4f rc://*/ta/man/translate/figs-metaphor רְאֵ֛ה 1 Yahweh is using the term **Look** to focus the Israelites' attention on what he is about to say. Your language may have a comparable expression that you could use in your translation. Alternate translation: “Pay attention to what I am about to say:” +1:8 bp4f rc://*/ta/man/translate/figs-metaphor רְאֵ֛ה 1 Yahweh is using the term **Look** to focus the Israelites' attention on what he is about to say. Your language may have a comparable expression that you could use in your translation. Alternate translation: “Listen” or "See now" 1:8 tgax rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵי⁠כֶ֖ם 1 Here, **faces** represent the presence of a person. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “before you” 1:8 i61s rc://*/ta/man/translate/figs-pastforfuture נָתַ֥תִּי לִ⁠פְנֵי⁠כֶ֖ם אֶת־הָ⁠אָ֑רֶץ 1 Here Yahweh could be using the past tense: (1) to refer to something that will certainly happen in the future. Alternate translation: “I will give the land before your faces” (2) to refer to something that he has already done. Alternate translation: “I have already given the land before your faces” 1:8 p2mn rc://*/ta/man/translate/figs-123person נִשְׁבַּ֣ע יְ֠הוָה 1 Yahweh is speaking about himself in the third person. If this would not be natural in your language, you could use the first person form. Alternate translation: “I swore” @@ -28,27 +28,27 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 1:8 umon rc://*/ta/man/translate/figs-idiom וּ⁠לְ⁠זַרְעָ֖⁠ם 1 Here, **seed** is an idiom that means “offspring.” If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “and to their offspring” 1:9 dv93 rc://*/ta/man/translate/writing-pronouns וָ⁠אֹמַ֣ר 1 Here, **I** refers back to Moses in verse 5. If it would be helpful in your language, you could repeat the name “Moses” here. Alternate translation: “I, Moses, said” 1:9 l5mr rc://*/ta/man/translate/figs-metaphor שְׂאֵ֥ת 1 Here **to carry** means “to lead” or “to govern.” If this phrase does not have that meaning in your language, you could state the meaning plainly. Alternate translation: “to lead” -1:10 zy9z rc://*/ta/man/translate/figs-hyperbole כְּ⁠כוֹכְבֵ֥י הַ⁠שָּׁמַ֖יִם לָ⁠רֹֽב 1 Moses says **as the stars of the heaven in number** here as a generalization for emphasis. He means that God has greatly increased the number of Israelites. If it would be helpful in your language, you could use a different way to express the emphasis. Alternate translation: “almost as numerous as the stars of heaven” +1:10 zy9z rc://*/ta/man/translate/figs-hyperbole כְּ⁠כוֹכְבֵ֥י הַ⁠שָּׁמַ֖יִם לָ⁠רֹֽב 1 Moses says **as the stars of the heavens in number** here as a generalization for emphasis. He means that God has greatly increased the number of Israelites. If it would be helpful in your language, you could use a different way to express the emphasis. Alternate translation: “almost as numerous as the stars of the heavens” 1:10 x7q2 rc://*/ta/man/translate/figs-possession יְהוָ֥ה אֱלֹהֵי⁠כֶ֖ם 1 When Moses says **your God**, he is referring to the same God whom he also worships. He is not distinguishing between the God of the Israelites and his own God. If it would be helpful in your language, you could clarify that this is the same God that Moses worships. See the chapter introduction for more information. Alternate translation: “Yahweh, who is our God,”\n -1:11 aj7s rc://*/ta/man/translate/translate-blessing יְהוָ֞ה אֱלֹהֵ֣י אֲבֽוֹתֵ⁠כֶ֗ם יֹסֵ֧ף עֲלֵי⁠כֶ֛ם כָּ⁠כֶ֖ם אֶ֣לֶף פְּעָמִ֑ים וִ⁠יבָרֵ֣ךְ אֶתְ⁠כֶ֔ם כַּ⁠אֲשֶׁ֖ר דִּבֶּ֥ר לָ⁠כֶֽם 1 Moses is asking God to bless the Israelites. You could express this as either a blessing or a prayer, in whichever way is more natural in your language. Alternate translation: “I hope that Yahweh, the God of your fathers, will add to you, as you {are}, 1000 times, and I hope that he will bless you, just as he spoke to you” +1:11 aj7s rc://*/ta/man/translate/translate-blessing יְהוָ֞ה אֱלֹהֵ֣י אֲבֽוֹתֵ⁠כֶ֗ם יֹסֵ֧ף עֲלֵי⁠כֶ֛ם כָּ⁠כֶ֖ם אֶ֣לֶף פְּעָמִ֑ים וִ⁠יבָרֵ֣ךְ אֶתְ⁠כֶ֔ם כַּ⁠אֲשֶׁ֖ר דִּבֶּ֥ר לָ⁠כֶֽם 1 Moses is asking God to bless the Israelites. You could express this as either a blessing or a prayer, in whichever way is more natural in your language. Alternate translation: “I hope that Yahweh, the God of your fathers, will add to you, as you are, 1000 times, and I hope that he will bless you, just as he spoke to you” 1:11 wrx3 rc://*/ta/man/translate/figs-possession אֱלֹהֵ֣י אֲבֽוֹתֵ⁠כֶ֗ם 1 When Moses says **your fathers**, he is also referring to his own **fathers**. He is not distinguishing between the ancestors of the Israelites and his own ancestors. If it would be helpful in your language, you could clarify that Moses and the Israelites have the same **fathers**. Alternate translation: “the God of our fathers” 1:11 nybe rc://*/ta/man/translate/figs-metaphor אֲבֽוֹתֵ⁠כֶ֗ם 1 Yahweh is using the term **fathers** to mean “ancestors.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “your forefathers” 1:11 h9y3 rc://*/ta/man/translate/figs-explicit יֹסֵ֧ף עֲלֵי⁠כֶ֛ם 1 The implication is that God will **add** to the number of Israelites by births. You could include this information if that would be helpful to your readers. Alternate translation: “add to your population” 1:11 it3v rc://*/ta/man/translate/figs-metaphor אֶ֣לֶף פְּעָמִ֑ים 1 Here, **a thousand** means “very many.” If it would be helpful in your language, you could use a different number or another phrase that indicates that something happens many times. Alternate translation: “very many times” -1:12 fvz8 rc://*/ta/man/translate/figs-rquestion אֵיכָ֥ה אֶשָּׂ֖א לְ⁠בַדִּ֑⁠י טָרְחֲ⁠כֶ֥ם וּ⁠מַֽשַּׂאֲ⁠כֶ֖ם וְ⁠רִֽיבְ⁠כֶֽם 1 Moses uses a question to emphasize that he cannot solve all of the Israelites' problems by himself. If it would be helpful in your language, you could express this question as a statement and use the appropriate punctuation at the end of the sentence. Alternate translation: “I cannot carry by myself your loads and your burdens and your disputes.” +1:12 fvz8 rc://*/ta/man/translate/figs-rquestion אֵיכָ֥ה אֶשָּׂ֖א לְ⁠בַדִּ֑⁠י טָרְחֲ⁠כֶ֥ם וּ⁠מַֽשַּׂאֲ⁠כֶ֖ם וְ⁠רִֽיבְ⁠כֶֽם 1 Moses uses a question to emphasize that he cannot solve all of the Israelites' problems by himself. If it would be helpful in your language, you could express this question as a statement and use the appropriate punctuation at the end of the sentence. Alternate translation: “By myself, I cannot carry your loads and your burdens and your disputes.” or "I cannot carry your loads and your burdens and your disputes while working alone." 1:12 l36d rc://*/ta/man/translate/figs-metaphor אֶשָּׂ֖א לְ⁠בַדִּ֑⁠י טָרְחֲ⁠כֶ֥ם וּ⁠מַֽשַּׂאֲ⁠כֶ֖ם 1 Here Moses speaks of the people’s problems and complaints that he needed to solve as if they were heavy physical **loads** and **burdens** that he needed to **carry**. If it would be helpful in your language, you could use a comparable figure of speech or state the meaning plainly. Alternate translation: “will I make a decision by myself for your issues and your concerns” 1:12 xa3c rc://*/ta/man/translate/figs-doublet טָרְחֲ⁠כֶ֥ם וּ⁠מַֽשַּׂאֲ⁠כֶ֖ם 1 The terms **loads** and **burdens** mean similar things. Moses is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “your heavy loads” 1:13 q6g6 rc://*/ta/man/translate/figs-doublet חֲכָמִ֧ים וּ⁠נְבֹנִ֛ים 1 The terms **wise** and **understanding** mean similar things. Moses is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “very wise” -1:13 ue4a rc://*/ta/man/translate/figs-idiom וִ⁠ידֻעִ֖ים 1 Here **well-known** means “of good reputation.” If this phrase does not have that meaning in your language, you could use a comparable expression from your language that does have this meaning, or you could state the meaning plainly. Alternate translation: “and of good reputation” +1:13 ue4a rc://*/ta/man/translate/figs-idiom וִ⁠ידֻעִ֖ים 1 Here, **well-known** means “of good reputation.” If this phrase does not have that meaning in your language, you could use a comparable expression from your language that does have this meaning, or you could state the meaning plainly. Alternate translation: “and reputable” 1:13 eea5 rc://*/ta/man/translate/figs-metaphor בְּ⁠רָאשֵׁי⁠כֶֽם 1 Here **heads** means “leaders.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “as leaders” 1:15 zzio rc://*/ta/man/translate/figs-metaphor רָאשֵׁ֣י & רָאשִׁ֖ים 1 Here **heads** means “leaders.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the leaders of … as leaders” -1:15 u5jy rc://*/ta/man/translate/figs-idiom וִֽ⁠ידֻעִ֔ים 1 Here **well-known** means “of good reputation.” If this phrase does not have that meaning in your language, you could use a comparable expression from your language that does have this meaning or state the meaning plainly. Alternate translation: “and of good reputation” +1:15 u5jy rc://*/ta/man/translate/figs-idiom וִֽ⁠ידֻעִ֔ים 1 Here **well-known** means “of good reputation.” If this phrase does not have that meaning in your language, you could use a comparable expression from your language that does have this meaning or state the meaning plainly. Alternate translation: “and reputable” 1:15 t5iw rc://*/ta/man/translate/translate-numbers אֲלָפִ֜ים & מֵא֗וֹת & חֲמִשִּׁים֙ & עֲשָׂרֹ֔ת 1 Alternate translation: “groups of 1,000 … groups of 100 … groups of 50 … groups of 10” 1:15 w87y rc://*/ta/man/translate/figs-explicit שָׂרֵ֨י אֲלָפִ֜ים וְ⁠שָׂרֵ֣י מֵא֗וֹת וְ⁠שָׂרֵ֤י חֲמִשִּׁים֙ וְ⁠שָׂרֵ֣י עֲשָׂרֹ֔ת 1 The implication is that the leaders are in charge of groups of fighting men. You could include this information if that would be helpful to your readers. Alternate translation: “leaders of thousands of fighting men and leaders of hundreds of fighting men and leaders of fifties of fighting men and leaders of tens of fighting men” 1:15 s3vi rc://*/ta/man/translate/figs-explicit לְ⁠שִׁבְטֵי⁠כֶֽם 1 The implication is that Moses appointed leaders for each of the tribes of Israel. You could include this information if that would be helpful to your readers. Alternate translation: “from each of your tribes” 1:16 imou rc://*/ta/man/translate/figs-metaphor אֲחֵי⁠כֶם֙ & אָחִ֖י⁠ו 1 Here **brothers** and **brother** refer to any Israelite. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “your fellow Israelites … a fellow Israelite” -1:16 k0bw rc://*/ta/man/translate/figs-explicit שָׁמֹ֤עַ בֵּין אֲחֵי⁠כֶם֙ 1 Here, **listen** means “listen to evidence in a legal case.” The judge is **in between** each party involved in the case and will listen to each party. You could include this information if that would be helpful to your readers. Alternate translation: “Listen to the evidence from both sides of the legal case” -1:16 x7e5 rc://*/ta/man/translate/figs-declarative וּ⁠שְׁפַטְתֶּ֣ם 1 Here, the form of **judge** is not a command, but Moses is using the form to give an instruction or command. If it would be helpful in your language, you could translate these words using a command or instruction form. Alternate translation: “and you must judge” +1:16 k0bw rc://*/ta/man/translate/figs-explicit שָׁמֹ֤עַ בֵּין אֲחֵי⁠כֶם֙ 1 Here, **Listen** means “listen to the evidence in a legal case.” The judge is **in between** each party involved in the case and will listen to each party. You could include this information if that would be helpful to your readers. Alternate translation: “Pay attention to the evidence from both sides of the legal case” +1:16 x7e5 rc://*/ta/man/translate/figs-declarative וּ⁠שְׁפַטְתֶּ֣ם 1 Here, the form of the word **judge** is not a command, but Moses is using the form to give an instruction or command. If it would be helpful in your language, you could translate these words using a command or instruction form. Alternate translation: “and you must decide” 1:16 rdg1 rc://*/ta/man/translate/figs-gendernotations אֲחֵי⁠כֶם֙ & אִ֥ישׁ & אָחִ֖י⁠ו & גֵּרֽ⁠וֹ 1 Although the terms **brother**, **man**, **his**, and **him** are masculine, Moses is using the words in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “your fellow Israelites … an Israelite … another Israelite … the foreigner with the Israelite” 1:16 z0ng rc://*/ta/man/translate/figs-explicitinfo בֵּֽין־אִ֥ישׁ וּ⁠בֵין־אָחִ֖י⁠ו וּ⁠בֵ֥ין גֵּרֽ⁠וֹ 1 Here, Moses repeats **between** to describe different types of relationships that could require judgment among the Israelites. The first relationship involves two Israelites. The second relationship involves an Israelite and a non-Israelite. If it would be helpful in your language, you could use a form that describes relationships between individuals. Alternate translation: “between a man and his brother, and also between a man and the foreigner with him” 1:17 k656 rc://*/ta/man/translate/figs-idiom לֹֽא־תַכִּ֨ירוּ פָנִ֜ים 1 Here, **recognize a face** is an idiom that means “show partiality.” If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “You shall not play favorites” or “You shall not show partiality” @@ -57,14 +57,14 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 1:17 tw6h rc://*/ta/man/translate/figs-explicit תִּשְׁמָע֔וּ⁠ן 1 The implication is that the judges will **hear** legal cases. You could include this information if that would be helpful to your readers. Alternate translation: “you should hear legal cases” 1:17 l3vl rc://*/ta/man/translate/figs-merism כַּ⁠קָּטֹ֤ן כַּ⁠גָּדֹל֙ 1 Here, **small** and **great** refer to all of the Israelites by naming the parts that are at the extreme ends of Israelite society. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “all Israelites alike” 1:17 tl9s rc://*/ta/man/translate/figs-nominaladj כַּ⁠קָּטֹ֤ן כַּ⁠גָּדֹל֙ 1 Moses is using the adjectives **small** and **great** as nouns to mean small people and great people. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “small people and great people” -1:17 zbxp rc://*/ta/man/translate/grammar-connect-logic-result לֹ֤א תָג֨וּרוּ֙ מִ⁠פְּנֵי־אִ֔ישׁ כִּ֥י הַ⁠מִּשְׁפָּ֖ט לֵ⁠אלֹהִ֣ים ה֑וּא 1 If it would be more natural in your language, you could reverse the order of these phrases, since the second phrase gives the reason for the result that the first phrase describes. Alternate translation: “The judgment, it is before God, so you shall not be afraid from the face of man” +1:17 zbxp rc://*/ta/man/translate/grammar-connect-logic-result לֹ֤א תָג֨וּרוּ֙ מִ⁠פְּנֵי־אִ֔ישׁ כִּ֥י הַ⁠מִּשְׁפָּ֖ט לֵ⁠אלֹהִ֣ים ה֑וּא 1 If it would be more natural in your language, you could reverse the order of these phrases, since the second phrase gives the reason for the result that the first phrase describes. Alternate translation: “The judgment, it is before God, so do not be afraid from the face of man” 1:17 jze3 rc://*/ta/man/translate/figs-synecdoche מִ⁠פְּנֵי 1 Here, **face** represents the presence of a person. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “in the presence of” 1:17 d6rd rc://*/ta/man/translate/figs-gendernotations אִ֔ישׁ 1 Although the term **man** is masculine, Moses is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “a person” 1:17 insr rc://*/ta/man/translate/figs-metaphor הַ⁠מִּשְׁפָּ֖ט לֵ⁠אלֹהִ֣ים ה֑וּא 1 Moses is speaking of the Israelites' legal cases as if they were objects that **belong to God**. Moses means that God decides what is right and wrong. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “God knows which decision is right or wrong” 1:17 gn5h rc://*/ta/man/translate/figs-metaphor תַּקְרִב֥וּ⁠ן 1 Moses is speaking of legal cases as if they were objects that the Israelites could physically **bring** to him. Moses means that the Israelites should let him decide the case. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “you shall refer” -1:17 spb9 rc://*/ta/man/translate/figs-explicit וּ⁠שְׁמַעְתִּֽי⁠ו 1 The implication is that Moses will not only **hear** the legal case, but also decide on a solution. You could include this information if it would be helpful to your readers. Alternate translation: “and I shall hear it and decide.” +1:17 spb9 rc://*/ta/man/translate/figs-explicit וּ⁠שְׁמַעְתִּֽי⁠ו 1 The implication is that Moses will not only **hear** the legal case, but also decide on a solution. You could include this information if it would be helpful to your readers. Alternate translation: “and I shall hear it and decide” or "and I shall hear and decide it" 1:19 s8zk rc://*/ta/man/translate/figs-explicit וְ⁠הַ⁠נּוֹרָ֨א 1 The implication is that the wilderness causes terror because it is dangerous. You could include this information if that would be helpful to your readers. Alternate translation: “and unsafe” -1:21 itcd rc://*/ta/man/translate/figs-metaphor רְ֠אֵה 1 Yahweh is using the term **Look** to focus the Israelites' attention on what he is about to say. Your language may have a comparable expression that you could use in your translation. Alternate translation: “Pay attention” +1:21 itcd rc://*/ta/man/translate/figs-metaphor רְ֠אֵה 1 Yahweh is using the term **Look** to focus the Israelites' attention on what he is about to say. Your language may have a comparable expression that you could use in your translation. Alternate translation: “See” or "Notice" 1:21 sel7 rc://*/ta/man/translate/figs-youcrowd רְ֠אֵה & אֱלֹהֶ֛י⁠ךָ לְ⁠פָנֶ֖י⁠ךָ & עֲלֵ֣ה רֵ֗שׁ & אֲבֹתֶ֨י⁠ךָ֙ לָ֔⁠ךְ & אַל־תִּירָ֖א וְ⁠אַל־תֵּחָֽת 1 Even though Moses is speaking to a group of people, **you**, **your**, and the command forms are singular in this verse. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. 1:21 cl66 rc://*/ta/man/translate/figs-metonymy לְ⁠פָנֶ֖י⁠ךָ 1 Here, the word **faces** represents the presence of people. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “before you” 1:21 c9fo rc://*/ta/man/translate/figs-metaphor עֲלֵ֣ה 1 Here, **go up** means “go fight.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “attack” @@ -80,55 +80,55 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 1:23 xkb3 rc://*/ta/man/translate/figs-metaphor וָ⁠אֶקַּ֤ח 1 Here, **took** means “chose.” Moses speaks of choosing men as if he were physically taking them. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and I selected” 1:24 tock rc://*/ta/man/translate/writing-pronouns וַ⁠יִּפְנוּ֙ 1 Here, **they** refers back to the “12 men” whom Moses chose in [verse 23](../deu/01/23.md). If it would be helpful for your readers, you could clarify this information. Alternate translation: “And the 12 men turned” 1:24 n7e4 rc://*/ta/man/translate/figs-metaphor וַ⁠יִּפְנוּ֙ וַ⁠יַּעֲל֣וּ 1 Here, the word **turn** describes the beginning of action. Your language may have a comparable expression that you could use in your translation. Alternate translation: “And they started to go” -1:24 mdt5 rc://*/ta/man/translate/figs-go וַ⁠יָּבֹ֖אוּ 1 In a context such as this, your language might say “went” instead of **came**. Alternate translation: “and they went” +1:24 mdt5 rc://*/ta/man/translate/figs-go וַ⁠יָּבֹ֖אוּ 1 In a context such as this, your language might say “went” instead of **came**. Alternate translation: “And they went” 1:24 m2qr rc://*/ta/man/translate/translate-names נַ֣חַל אֶשְׁכֹּ֑ל 1 Here, **the Valley of Eshkol** is the name of a place. This is a valley in the Hebron region, which is south of Jerusalem. 1:25 c795 rc://*/ta/man/translate/figs-explicitinfo וַ⁠יִּקְח֤וּ בְ⁠יָדָ⁠ם֙ 1 The expression **they took with their hands** contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. Alternate translation: “And they took” -1:25 gns5 rc://*/ta/man/translate/figs-explicit וַ⁠יִּקְח֤וּ 1 Here, the word **took** means “pluck” or “harvest.” Alternate translation: “And they plucked” +1:25 gns5 rc://*/ta/man/translate/figs-explicit וַ⁠יִּקְח֤וּ 1 Here, the word **took** means “plucked” or “harvested.” Alternate translation: “And they plucked” 1:25 w02p rc://*/ta/man/translate/grammar-collectivenouns מִ⁠פְּרִ֣י 1 In this verse, the word **fruit** is singular in form, but it refers to all the fruit of the land as a group. If it would be helpful in your language, you could say this plainly. Alternate translation: “some fruit of” 1:25 et1g rc://*/ta/man/translate/figs-metaphor וַ⁠יָּשִׁ֨בוּ אֹתָ֤⁠נוּ דָבָר֙ 1 Here, **a word** means “a report.” The text describes the **word** as if it were a physical object that someone could **return** to someone else. Alternate translation: “And they reported to us” 1:25 dgea rc://*/ta/man/translate/figs-quotesinquotes וַ⁠יֹּ֣אמְר֔וּ טוֹבָ֣ה הָ⁠אָ֔רֶץ אֲשֶׁר־יְהוָ֥ה אֱלֹהֵ֖י⁠נוּ נֹתֵ֥ן לָֽ⁠נוּ 1 If your language would not use a direct quotation inside of a direct quotation, you could translate the second direct quotation as an indirect quotation. Alternate translation: “and said that the land that Yahweh our God is giving to us is good” 1:25 eknv rc://*/ta/man/translate/translate-tense נֹתֵ֥ן לָֽ⁠נוּ 1 Here the present tense could: (1) refer to something that will certainly happen in the future. Alternate translation: “is about to give us” (2) refer to something that has already happened. Alternate translation: “has given to us” See how this is translated in [Deuteronomy 1:8](../01/08.md). 1:26 t13i rc://*/ta/man/translate/figs-metaphor לַ⁠עֲלֹ֑ת 1 Here, **go up** means “go fight.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to fight” 1:26 k4x9 rc://*/ta/man/translate/figs-metonymy פִּ֥י 1 Here, **mouth** refers to Yahweh’s commands and what he says to do. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “the command of” -1:27 vy6l rc://*/ta/man/translate/figs-explicitinfo וַ⁠תֵּרָגְנ֤וּ בְ⁠אָהֳלֵי⁠כֶם֙ וַ⁠תֹּ֣אמְר֔וּ 1 Here, the text uses two verbs of speaking, **grumbled** and **said**, to introduce direct speech. If it is unnatural in your language to use two verbs of speech, you could use only one. Alternate translation: “And you grumbled in your tents,” +1:27 vy6l rc://*/ta/man/translate/figs-explicitinfo וַ⁠תֵּרָגְנ֤וּ בְ⁠אָהֳלֵי⁠כֶם֙ וַ⁠תֹּ֣אמְר֔וּ 1 Here, the text uses two verbs of speaking, **grumbled** and **said**, to introduce direct speech. If it is unnatural in your language to use two verbs of speech, you could use only one. Alternate translation: “And you grumbled in your tents, saying” 1:27 gpei rc://*/ta/man/translate/figs-possession בְּ⁠שִׂנְאַ֤ת יְהוָה֙ אֹתָ֔⁠נוּ 1 Here, the Israelites are using the possessive form to describe the **hatred** that they believe Yahweh is showing towards them. If your language would not use the possessive form for this, you could use a verb to show how **hatred** and **Yahweh** are related. Alternate translation: “Since Yahweh hates us,” 1:27 u8rq rc://*/ta/man/translate/figs-abstractnouns בְּ⁠שִׂנְאַ֤ת יְהוָה֙ אֹתָ֔⁠נוּ 1 If your language does not use an abstract noun for the idea of **hatred**, you could express the same idea in another way. Alternate translation: “Since Yahweh hates us” 1:27 am5b rc://*/ta/man/translate/figs-metonymy בְּ⁠יַ֥ד הָ⁠אֱמֹרִ֖י 1 The word **hand** refers to the power of the owner of the hand, **the Amorites**. Alternate translation: “into the power of the Amorites” 1:28 dm6t rc://*/ta/man/translate/figs-rquestion אָנָ֣ה ׀ אֲנַ֣חְנוּ עֹלִ֗ים 1 The Israelites use a question to emphasize that they are afraid of the Amorites and do not want to go near them. If it would be helpful in your language, you could express this question as a statement. Alternate translation: “We have nowhere safe to go.” 1:28 foq7 rc://*/ta/man/translate/figs-metaphor אָנָ֣ה ׀ אֲנַ֣חְנוּ עֹלִ֗ים 1 The implication is that the Israelites are camping in a valley, so they must travel **up** the hilly area when they **go** into the land that Yahweh promised to give to them. You could include this information if that would be helpful to your readers. Alternate translation: “Where can we go up from this valley” -1:28 s442 rc://*/ta/man/translate/figs-explicit אַחֵי⁠נוּ֩ 1 Here, **our brothers** refers back to the “12 men” in [verse 23](../deu/01/23.md) who scouted the land. You could include this information if that would be helpful to your readers. Alternate translation: “Our 12 brothers who scouted the land” +1:28 s442 rc://*/ta/man/translate/figs-explicit אַחֵי⁠נוּ֩ 1 Here, the term ** Our brothers** refers back to the “12 men” in [verse 23](../deu/01/23.md) who scouted the land. You could include this information if that would be helpful to your readers. Alternate translation: “Our 12 brothers who scouted the land” 1:28 qpgk rc://*/ta/man/translate/figs-metaphor אַחֵי⁠נוּ֩ 1 Here **brothers** refers to other Israelites. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Our fellow Israelites” -1:28 x4y4 rc://*/ta/man/translate/figs-idiom הֵמַ֨סּוּ אֶת־לְבָבֵ֜⁠נוּ 1 Here, the phrase **have caused our heart to melt** means that the **brothers** made the rest of the Israelites feel weak and afraid. If it would be helpful in your language, you could use a similar expression or state the meaning plainly. Alternate translation: “have made my heart skip a beat” or “have made us very afraid” \n +1:28 x4y4 rc://*/ta/man/translate/figs-idiom הֵמַ֨סּוּ אֶת־לְבָבֵ֜⁠נוּ 1 Here, the phrase **have caused our heart to melt** means that the **brothers** made the rest of the Israelites feel weak and afraid. If it would be helpful in your language, you could use a similar expression or state the meaning plainly. Alternate translation: “have made my heart skip a beat” or “have made us very fearful” \n 1:28 yik3 rc://*/ta/man/translate/grammar-collectivenouns לְבָבֵ֜⁠נוּ 1 In this verse, the word **heart** is singular in form, but it refers to all the hearts of the Israelites. If it would be helpful in your language, you could say this plainly. Alternate translation: “our hearts” 1:28 yi6u rc://*/ta/man/translate/figs-quotesinquotes לֵ⁠אמֹ֗ר עַ֣ם גָּד֤וֹל וָ⁠רָם֙ מִמֶּ֔⁠נּוּ עָרִ֛ים גְּדֹלֹ֥ת וּ⁠בְצוּרֹ֖ת בַּ⁠שָּׁמָ֑יִם וְ⁠גַם־בְּנֵ֥י עֲנָקִ֖ים רָאִ֥ינוּ שָֽׁם 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation, without the preceding comma: “by saying that the people are greater and taller than us, with cities great and fortified to the heavens, and also, that they have seen the sons of the Anakim there” 1:28 ckkl rc://*/ta/man/translate/figs-doublet גָּד֤וֹל וָ⁠רָם֙ 1 Here, the term **greater** could mean: (1) “more powerful.” Alternate translation: “are stronger and taller” (2) “greater in size.” In this case, the terms **greater** and **taller** mean similar things. The Israelites are using the two terms together for emphasis. Alternate translation: “are much bigger” 1:28 vs1i rc://*/ta/man/translate/figs-hyperbole וּ⁠בְצוּרֹ֖ת בַּ⁠שָּׁמָ֑יִם 1 The Israelites say **fortified to the heavens** here as a generalization for emphasis. If it would be helpful in your language, you could use a different way to express the emphasis. Alternate translation: “and extremely well-fortified” 1:28 brf4 rc://*/ta/man/translate/figs-metaphor בְּנֵ֥י 1 Here, **sons** means “descendants.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the descendants of” 1:29 ukp2 rc://*/ta/man/translate/figs-parallelism לֹא־תַֽעַרְצ֥וּ⁠ן וְֽ⁠לֹא־תִֽירְא֖וּ⁠ן מֵ⁠הֶֽם 1 These two phrases mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the phrases with a word other than **and** in order to show that the second phrase is repeating the first one, not saying something additional. Alternate translation: “Do not be terrified, nor be afraid of them” -1:29 dgo7 rc://*/ta/man/translate/figs-activepassive לֹא־תַֽעַרְצ֥וּ⁠ן 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “Do not be anxious” -1:30 l93e rc://*/ta/man/translate/figs-metaphor הַ⁠הֹלֵ֣ךְ לִ⁠פְנֵי⁠כֶ֔ם 1 When Moses says that Yahweh **walks before** the Israelites, he is describing how Yahweh guides them and protects them. See the chapter introduction for more information about Yahweh's presence. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “who guides you,” +1:29 dgo7 rc://*/ta/man/translate/figs-activepassive לֹא־תַֽעַרְצ֥וּ⁠ן 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “Do not fear” +1:30 l93e rc://*/ta/man/translate/figs-metaphor הַ⁠הֹלֵ֣ךְ לִ⁠פְנֵי⁠כֶ֔ם 1 When Moses says that Yahweh **walks before** the Israelites, he is describing how Yahweh guides them and protects them. See the chapter introduction for more information about Yahweh's presence. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “who guides you” 1:30 sv3g rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵי⁠כֶ֔ם 1 Here, the word **faces** represents the presence of people. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “before you” 1:30 wdr7 rc://*/ta/man/translate/figs-metonymy לְ⁠עֵינֵי⁠כֶֽם 1 Here, **eyes** represents seeing. The Israelites could see physical proof that Yahweh fought for them. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternative translation: “in your sight” 1:31 yy3f rc://*/ta/man/translate/figs-metaphor רָאִ֔יתָ 1 Here, Moses speaks of experiencing something as if it were being **seen**. If this word does not have that meaning in your language, you could state the meaning plainly. Alternate translation: “you have experienced” 1:31 t94m rc://*/ta/man/translate/figs-youcrowd רָאִ֔יתָ & נְשָׂאֲ⁠ךָ֙ & אֱלֹהֶ֔י⁠ךָ 1 Even though Moses is speaking to a group of people, **you** and **your** are singular here. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. 1:31 b4n9 rc://*/ta/man/translate/figs-metaphor נְשָׂאֲ⁠ךָ֙ 1 Here, **carried** means “led” and “protected.” If this word does not have that meaning in your language, you could state the meaning plainly. Alternate translation: “protected you” or "took care of you" -1:31 awy9 rc://*/ta/man/translate/figs-simile כַּ⁠אֲשֶׁ֥ר יִשָּׂא־אִ֖ישׁ אֶת־בְּנ֑⁠וֹ 1 Moses is saying that Yahweh guiding and protecting the Israelites is like how **a man carries his son**, because a father will help his son when the unable to do something by himself. A father will hold his son, protect his son, and help his son go where he needs to go. If it would be helpful in your language, you could state that explicitly. Alternate translation: “as a father carries his child who is too weak to walk” +1:31 awy9 rc://*/ta/man/translate/figs-simile כַּ⁠אֲשֶׁ֥ר יִשָּׂא־אִ֖ישׁ אֶת־בְּנ֑⁠וֹ 1 Moses is saying that Yahweh guiding and protecting the Israelites is like how **a man carries his son**, because a father will help his son when the son is unable to do something by himself. A father will hold his son, protect his son, and help his son go where he needs to go. If it would be helpful in your language, you could state that explicitly. Alternate translation: “as a father carries his child who is too weak to walk” 1:31 ivd6 rc://*/ta/man/translate/figs-explicit הַ⁠מָּק֥וֹם הַ⁠זֶּֽה 1 Here, **this place** refers to the base of Mt. Sinai where the Israelites camped. You could include this information if that would be helpful to your readers. Alternate translation: “this mountain where you are camping.” 1:32 hy2f rc://*/ta/man/translate/figs-metonymy וּ⁠בַ⁠דָּבָ֖ר הַ⁠זֶּ֑ה 1 Here, **this word** represents what Yahweh said. Yahweh said in a promise that he will fight for the Israelites and cause them to possess the land. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “But in this promise from Yahweh” 1:33 gg6j rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵי⁠כֶ֜ם 1 Here, **before your faces** represents being in the presence of these people. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “before you” 1:33 w2xc rc://*/ta/man/translate/figs-explicit בָּ⁠אֵ֣שׁ ׀ לַ֗יְלָה לַ⁠רְאֹֽתְ⁠כֶם֙ בַּ⁠דֶּ֨רֶךְ֙ אֲשֶׁ֣ר תֵּֽלְכוּ־בָ֔⁠הּ וּ⁠בֶ⁠עָנָ֖ן יוֹמָֽם 1 These phrases refer to [Exodus 13:21–22](../exo/13/21.md), which explains how Yahweh led the Israelites with a pillar of fire and pillar of cloud. After the Israelites left Egypt, they did not know which direction to go. They needed Yahweh to guide them, and Yahweh chose to guide them through the physical signs of fire and cloud. 1:33 o90m rc://*/ta/man/translate/figs-explicitinfo אֲשֶׁ֣ר תֵּֽלְכוּ־בָ֔⁠הּ 1 The expression **that you should go in it** contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. Alternate translation: “that you should go” -1:34 a5i6 rc://*/ta/man/translate/figs-metonymy ק֣וֹל דִּבְרֵי⁠כֶ֑ם 1 Here, the phrase **the sound of your words** means “what you were saying.” Alternate translation: “what you were saying” +1:34 a5i6 rc://*/ta/man/translate/figs-metonymy ק֣וֹל דִּבְרֵי⁠כֶ֑ם 1 Here, the phrase **the sound of your words** means “what you were saying.” Alternate translation: “what you were saying” or "what you said"\n 1:34 gv71 rc://*/ta/man/translate/writing-quotations לֵ⁠אמֹֽר 1 Here, the word **saying** introduces direct speech. Consider natural ways of introducing direct quotations in your language. 1:35 n9j8 rc://*/ta/man/translate/figs-gendernotations אִישׁ֙ בָּ⁠אֲנָשִׁ֣ים הָ⁠אֵ֔לֶּה 1 Although the words **man** and **men** are masculine, Yahweh is using these words in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “one person of these people of” 1:35 l5ps rc://*/ta/man/translate/figs-hyperbole יִרְאֶ֥ה 1 Yahweh says **see** here as a generalization for emphasis. He means that the rebellious Israelites will not be able to enter and live in the land that Yahweh promised them. They will not even get close enough to see it. If it would be helpful in your language, you could use a different way to express the emphasis. Alternate translation: “shall live in” 1:36 ai2l rc://*/ta/man/translate/translate-names יְפֻנֶּה֙ 1 The word **Jephunneh** is the name of Caleb's father. -1:36 p6yl rc://*/ta/man/translate/figs-rpronouns ה֣וּא יִרְאֶ֔⁠נָּה 1 Yahweh uses the word **himself** to emphasize how significant it was that Yahweh is allowing Caleb but not Moses or the rebellious Israelites to enter the land. Use a way that is natural in your language to indicate this significance. Alternate translation: “only he shall see it.” +1:36 p6yl rc://*/ta/man/translate/figs-rpronouns ה֣וּא יִרְאֶ֔⁠נָּה 1 Yahweh uses the word **himself** to emphasize how significant it was that Yahweh is allowing Caleb but not Moses or the rebellious Israelites to enter the land. Use a way that is natural in your language to indicate this significance. Alternate translation: “only he shall see it” 1:36 z43i rc://*/ta/man/translate/figs-metaphor ה֣וּא יִרְאֶ֔⁠נָּה 1 Here **see** means “approach in order to possess.” If this word does not have that meaning in your language, you could state the meaning plainly. Alternate translation: “he himself shall go into it” -1:36 s7rb rc://*/ta/man/translate/grammar-connect-logic-result וְ⁠לֽ⁠וֹ־אֶתֵּ֧ן אֶת־הָ⁠אָ֛רֶץ אֲשֶׁ֥ר דָּֽרַךְ־בָּ֖⁠הּ וּ⁠לְ⁠בָנָ֑י⁠ו יַ֕עַן אֲשֶׁ֥ר מִלֵּ֖א אַחֲרֵ֥י יְהוָֽה 1 If it would be more natural in your language, you could move the last phrase to the beginning, since the last phrase gives the reason for the result that the beginning of the sentence describes. Alternate translation: “He is wholly after Yahweh, so to him I will give the land that he has stepped on, and to his sons.” +1:36 s7rb rc://*/ta/man/translate/grammar-connect-logic-result וְ⁠לֽ⁠וֹ־אֶתֵּ֧ן אֶת־הָ⁠אָ֛רֶץ אֲשֶׁ֥ר דָּֽרַךְ־בָּ֖⁠הּ וּ⁠לְ⁠בָנָ֑י⁠ו יַ֕עַן אֲשֶׁ֥ר מִלֵּ֖א אַחֲרֵ֥י יְהוָֽה 1 If it would be more natural in your language, you could move the last phrase to the beginning, since the last phrase gives the reason for the result that the beginning of the sentence describes. Alternate translation: “He is wholly after Yahweh, so to him I will give the land that he has stepped on, and to his sons” 1:36 hwf9 rc://*/ta/man/translate/figs-metaphor וּ⁠לְ⁠בָנָ֑י⁠ו 1 Here, **sons** means “descendants.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and to his offspring” 1:36 namd rc://*/ta/man/translate/figs-explicit אֲשֶׁ֥ר מִלֵּ֖א אַחֲרֵ֥י יְהוָֽה 1 The implication is that Caleb follows **after Yahweh** and obeys him completely. You could include this information if that would be helpful to your readers. Alternate translation: “he wholly obeys Yahweh’” -1:36 ix6z rc://*/ta/man/translate/figs-pronouns אַחֲרֵ֥י יְהוָֽה 1 Yahweh is speaking about himself in the third person. If this would not be natural in your language, you could use the first person form. Alternate translation: “after me, Yahweh”\n\n +1:36 ix6z rc://*/ta/man/translate/figs-123person אַחֲרֵ֥י יְהוָֽה 1 Yahweh is speaking about himself in the third person. If this would not be natural in your language, you could use the first person form. Alternate translation: “after me, Yahweh”\n\n 1:37 j94d rc://*/ta/man/translate/figs-explicit גַּם־בִּ⁠י֙ הִתְאַנַּ֣ף יְהוָ֔ה בִּ⁠גְלַלְ⁠כֶ֖ם 1 This refers to [Numbers 20](Num/20/10.md), when Moses disobeyed what Yahweh told him to do because Moses was angry with the people of Israel. The Israelite people complained that they did not have water in the wilderness. Yahweh told Moses to speak to the rock so water would come out, but Moses disobeyed Yahweh and struck the rock with his staff. As a result, Yahweh promised that Moses would not enter the land. 1:38 du4b rc://*/ta/man/translate/translate-names נוּן֙ 1 The word **Nun** is the name of Joshua’s father. 1:38 ze5m rc://*/ta/man/translate/figs-explicit הָ⁠עֹמֵ֣ד 1 The implication is that Joshua **stands** before the Israelites as a servant before their master. You could include this information if that would be helpful to your readers. Alternate translation: “who stands as your servant” @@ -141,10 +141,10 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 1:41 tnnn rc://*/ta/man/translate/figs-rpronouns אֲנַ֤חְנוּ נַעֲלֶה֙ וְ⁠נִלְחַ֔מְנוּ 1 The Israelites use the word **ourselves** to emphasize that they are very willing to obey God and go fight. Use a way that is natural in your language to indicate this significance. Alternate translation: “We will even go up and fight” 1:41 zg19 rc://*/ta/man/translate/figs-metaphor לַ⁠עֲלֹ֥ת הָ⁠הָֽרָ⁠ה 1 Here, **go up** means “fight.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to attack the hill {country}.” 1:41 l3as rc://*/ta/man/translate/figs-metonymy הָ⁠הָֽרָ⁠ה 1 Here, **hill {country}** refers to the people that live in that area. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to the people who live in the hill {country}” -1:42 zjfh rc://*/ta/man/translate/grammar-connect-logic-result לֹ֤א תַֽעֲלוּ֙ וְ⁠לֹא־תִלָּ֣חֲמ֔וּ כִּ֥י אֵינֶ֖⁠נִּי בְּ⁠קִרְבְּ⁠כֶ֑ם וְ⁠לֹא֙ תִּנָּֽגְפ֔וּ לִ⁠פְנֵ֖י אֹיְבֵי⁠כֶֽם 1 If it would be more natural in your language, you could move the last phrase to the beginning, since the last phrase gives the reason for the result that the beginning of the sentence describes. Alternate translation: “I will not be among you, so do not go up and do not fight, so you will not be defeated before the face of your enemies.” +1:42 zjfh rc://*/ta/man/translate/grammar-connect-logic-result לֹ֤א תַֽעֲלוּ֙ וְ⁠לֹא־תִלָּ֣חֲמ֔וּ כִּ֥י אֵינֶ֖⁠נִּי בְּ⁠קִרְבְּ⁠כֶ֑ם וְ⁠לֹא֙ תִּנָּֽגְפ֔וּ לִ⁠פְנֵ֖י אֹיְבֵי⁠כֶֽם 1 If it would be more natural in your language, you could move the last phrase to the beginning, since the last phrase gives the reason for the result that the beginning of the sentence describes. Alternate translation: “I will not be among you, so do not go up and do not fight, and you will not be defeated before the face of your enemies.” 1:42 ahae rc://*/ta/man/translate/figs-metaphor לֹ֤א תַֽעֲלוּ֙ 1 Here, **go up** means “approach in battle.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Do not go to war” 1:42 vgw8 rc://*/ta/man/translate/figs-activepassive וְ⁠לֹא֙ תִּנָּֽגְפ֔וּ לִ⁠פְנֵ֖י אֹיְבֵי⁠כֶֽם 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “or your enemies will defeat you” -1:42 i703 rc://*/ta/man/translate/grammar-connect-condition-hypothetical וְ⁠לֹא֙ תִּנָּֽגְפ֔וּ לִ⁠פְנֵ֖י אֹיְבֵי⁠כֶֽם 1 Yahweh is suggesting that this is a hypothetical condition, that the Israelites will **be defeated** if they “fight”. Use a natural form in your language for introducing a situation that could happen. Alternate translation: “otherwise you will be defeated before the face of your enemies” +1:42 i703 rc://*/ta/man/translate/grammar-connect-condition-hypothetical וְ⁠לֹא֙ תִּנָּֽגְפ֔וּ לִ⁠פְנֵ֖י אֹיְבֵי⁠כֶֽם 1 Yahweh is suggesting that this is a hypothetical condition, that the Israelites will **be defeated** if they “fight”. Use a natural form in your language for introducing a situation that could happen. Alternate translation: “or you will be defeated before the face of your enemies” 1:42 vuy5 rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֖י 1 Here, **face** represents the presence of a person. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “by” 1:42 ps2e rc://*/ta/man/translate/figs-explicit אֵינֶ֖⁠נִּי בְּ⁠קִרְבְּ⁠כֶ֑ם 1 As God, Yahweh is always everywhere. The implication is that Yahweh **will not be among** the Israelites in a special way to help them. You could include this information if that would be helpful to your readers. See chapter introduction for more information. Alternate translation: “I will not help you” 1:43 q8fb rc://*/ta/man/translate/figs-metonymy פִּ֣י 1 Here, **mouth** refers to Yahweh’s commands and what he says to do. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “the command of” @@ -160,10 +160,10 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 1:45 tvc1 rc://*/ta/man/translate/figs-parallelism וְ⁠לֹֽא־שָׁמַ֤ע יְהוָה֙ בְּ⁠קֹ֣לְ⁠כֶ֔ם וְ⁠לֹ֥א הֶאֱזִ֖ין אֲלֵי⁠כֶֽם 1 These two phrases mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the phrases with a word other than **and** in order to show that the second phrase is repeating the first one, not saying something additional. Alternate translation: “but Yahweh did not listen to your voice, nor did he give ear to you” 1:46 fnvl rc://*/ta/man/translate/figs-explicitinfo יָמִ֣ים רַבִּ֑ים כַּ⁠יָּמִ֖ים אֲשֶׁ֥ר יְשַׁבְתֶּֽם 1 The expression **according to the days that you stayed {there}** contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. Alternate translation: “many days.” 2:intro ji46 0 # Deuteronomy 2 General Notes\n\n## Structure and Formatting\n\nThis chapter continues Moses’ first speech from the previous chapter.\n\n- vv. 1-11: Moses recounts the Israelites’ journey from the wilderness to the land of the Edomites, Moabites, and Ammonites\n- vv. 24-37: Moses recounts how Yahweh allowed the Israelites to defeat King Sihon\n\n## Special Concepts in this Chapter\n\n### God knows everything, sees everything, and is everywhere\nAs God, Yahweh knows everything past, present, and future. And, as God, Yahweh is everywhere and cannot be limited to a single space. In verse 7, Moses explains that Yahweh was with the Israelites in a special way.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Quotes in quotes\nIn this chapter, Moses gives a speech and quotes what other people said. If it would be clearer in your language, you could translate or format this passage so that there are not quotations within a quotation. (See [[rc://*/ta/man/translate/figs-quotesinquotes]])\n\n### Pronouns\nIn this chapter, the second person pronoun “you” is plural unless otherwise noted. Moses is speaking to all of the Israelites at Horeb, so use the plural form in your translation if your language marks that distinction.\n\n### Moses represents the Israelites\nThe singular pronoun “you” occurs when Yahweh speaks directly to Moses. The Israelites requested that Moses speak to Yahweh on their behalf because the Israelites fear Yahweh and do not want to speak directly to him. Moses acts as a representative on behalf of all the Israelites. If it would be helpful for your readers, you could clarify that Yahweh wants Moses to tell the Israelites everything that Yahweh says.\n -2:1 ys5a rc://*/ta/man/translate/figs-explicit וַ⁠נֵּ֜פֶן 1 The implication is that the Israelites **turned** around and went back the way they came. You could include this information if that would be helpful to your readers. Alternate translation: “And we turned around” +2:1 ys5a rc://*/ta/man/translate/figs-explicit וַ⁠נֵּ֜פֶן 1 The implication is that the Israelites **turned** around and went back the way they came. You could include this information if that would be helpful to your readers. Alternate translation: “And we turned around” or "And we turned back"\n""\n\n 2:1 b9af rc://*/ta/man/translate/figs-explicit יָמִ֥ים רַבִּֽים 1 Here, the phrase **many days** means “a long time.” [Numbers 14:33-34](../num/14/33.md) tells us that the Israelites wandered in the desert for 40 years. Many of those 40 years were spent around Mount Seir. You could include this information if that would be helpful to your readers. Alternate translation: “a very long time” 2:2 l1m8 rc://*/ta/man/translate/writing-quotations לֵ⁠אמֹֽר 1 Here, the word **saying** introduces direct speech. Consider natural ways of introducing direct quotations in your language. -2:3 xhnw rc://*/ta/man/translate/figs-explicitinfo פְּנ֥וּ לָ⁠כֶ֖ם 1 The expression **turn yourselves** contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. Alternate translation: “Turn” +2:3 xhnw rc://*/ta/man/translate/figs-explicitinfo פְּנ֥וּ לָ⁠כֶ֖ם 1 The expression **Turn yourselves** contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. Alternate translation: “Turn” 2:4 p210 rc://*/ta/man/translate/figs-quotesinquotes וְ⁠אֶת־הָ⁠עָם֮ צַ֣ו לֵ⁠אמֹר֒ אַתֶּ֣ם עֹֽבְרִ֗ים בִּ⁠גְבוּל֙ אֲחֵי⁠כֶ֣ם 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation, as modeled by the UST. Alternate translation: “And command the people to cross the border of their brothers” 2:4 t4vc rc://*/ta/man/translate/writing-quotations לֵ⁠אמֹר֒ 1 Here, the word **saying** introduces direct speech. Consider natural ways of introducing direct quotations in your language. 2:4 u7cl rc://*/ta/man/translate/figs-possession בִּ⁠גְבוּל֙ אֲחֵי⁠כֶ֣ם 1 Here, Yahweh is using the possessive form to describe **the border** around the land that is occupied by the **brothers** of the Israelites. If your language would not use the possessive form for this, you could use a comparable expression. Alternate translation: “into the land occupied by your brothers” @@ -172,14 +172,14 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 2:4 hlaq rc://*/ta/man/translate/figs-declarative וְ⁠נִשְׁמַרְתֶּ֖ם מְאֹֽד 1 Here, the form of **you should be exceedingly on guard** is not a command form, but Yahweh is using the phrase to give an instruction or command. If it would be helpful in your language, you could translate these words using a command or instruction form. Alternate translation: “Be exceedingly on guard!” 2:5 mzpa rc://*/ta/man/translate/grammar-connect-logic-result אַל־תִּתְגָּר֣וּ בָ֔⁠ם כִּ֠י לֹֽא־אֶתֵּ֤ן לָ⁠כֶם֙ מֵֽ⁠אַרְצָ֔⁠ם עַ֖ד מִדְרַ֣ךְ כַּף־רָ֑גֶל כִּֽי־יְרֻשָּׁ֣ה לְ⁠עֵשָׂ֔ו נָתַ֖תִּי אֶת־הַ֥ר שֵׂעִֽיר 1 If it would be more natural in your language, you could change the order of these phrases, since the last phrase gives the reason for the result that the first phrase describes. Alternate translation: “I have given Mount Seir to Esau, so I will not give you any of their land, even as little as a step of the sole of a foot, so you shall not fight them” 2:5 h7uv rc://*/ta/man/translate/grammar-connect-logic-result כִּ֠י 1 Here, the word **for** introduces the reason why the Israelites **shall not fight** the descendants of Esau. If it would be helpful in your language, you could use a different a word or phrase that introduces a reason. Alternate translation: “since” -2:5 y52q rc://*/ta/man/translate/figs-declarative אַל־תִּתְגָּר֣וּ בָ֔⁠ם 1 Here, the form of **you shall not fight them** is not a command form, but Yahweh is using the phrase to give an instruction or command. If it would be helpful in your language, you could translate these words using a command or instruction form. Alternate translation: “Do not fight them” +2:5 y52q rc://*/ta/man/translate/figs-declarative אַל־תִּתְגָּר֣וּ בָ֔⁠ם 1 Here, the form of **You shall not fight them** is not a command form, but Yahweh is using the phrase to give an instruction or command. If it would be helpful in your language, you could translate these words using a command or instruction form. Alternate translation: “Do not fight them” 2:5 e5j7 עַ֖ד מִדְרַ֣ךְ כַּף־רָ֑גֶל 1 Alternate translation: “even as little as the length of a footstep” 2:5 m4jy rc://*/ta/man/translate/figs-metonymy לְ⁠עֵשָׂ֔ו 1 Yahweh is using **Esau** to represent Esau and all of his descendants. If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: “to Esau and his offspring” 2:6 rd6v rc://*/ta/man/translate/figs-explicitinfo אֹ֣כֶל תִּשְׁבְּר֧וּ מֵֽ⁠אִתָּ֛⁠ם בַּ⁠כֶּ֖סֶף וַ⁠אֲכַלְתֶּ֑ם וְ⁠גַם־מַ֜יִם תִּכְר֧וּ מֵ⁠אִתָּ֛⁠ם בַּ⁠כֶּ֖סֶף וּ⁠שְׁתִיתֶֽם 1 This verse contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the verse. Alternate translation: “You will buy food from them, and also, you will purchase water from them” 2:7 eq6o rc://*/ta/man/translate/grammar-connect-logic-result כִּי֩ 1 The word translated as **For** indicates that what follows is a reason that the Israelites should obey the commands that came before. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation: “Obey these commands because” 2:7 st5n rc://*/ta/man/translate/figs-youcrowd אֱלֹהֶ֜י⁠ךָ בֵּֽרַכְ⁠ךָ֗ & יָדֶ֔⁠ךָ & לֶכְתְּ⁠ךָ֔ & אֱלֹהֶ֨י⁠ךָ֙ עִמָּ֔⁠ךְ לֹ֥א חָסַ֖רְתָּ 1 Even though Moses is speaking to all the Israelites, **you** and **your** are singular in this verse. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. 2:7 ief6 rc://*/ta/man/translate/figs-synecdoche מַעֲשֵׂ֣ה יָדֶ֔⁠ךָ 1 Moses is using **hand** to represent all of a person. If it would be helpful in your language, you could use an equivalent expression or state the meaning plainly. Alternate translation: “your work” -2:7 act3 rc://*/ta/man/translate/figs-explicit יָדַ֣ע לֶכְתְּ⁠ךָ֔ אֶת־הַ⁠מִּדְבָּ֥ר הַ⁠גָּדֹ֖ל הַ⁠זֶּ֑ה 1 The implication is that Yahweh **has known** everything that happened to the Israelites when they were **walking through** the **great wilderness**. You could include this information if that would be helpful to your readers. Alternate translation: “He has known what happened to you during your walking through this great wilderness” +2:7 act3 rc://*/ta/man/translate/figs-explicit יָדַ֣ע לֶכְתְּ⁠ךָ֔ אֶת־הַ⁠מִּדְבָּ֥ר הַ⁠גָּדֹ֖ל הַ⁠זֶּ֑ה 1 The implication is that Yahweh **has known** everything that happened to the Israelites when they were **walking through** the **great wilderness**. You could include this information if that would be helpful to your readers. Alternate translation: “He has known all that happened to you during your walking through this great wilderness” 2:7 bkwb rc://*/ta/man/translate/figs-explicit יְהוָ֤ה אֱלֹהֶ֨י⁠ךָ֙ עִמָּ֔⁠ךְ 1 As God, Yahweh is always everywhere. The implication is that Yahweh was **with** the Israelites in a special way. See how you translated this concept in [1:42](../01/42.md). Alternate translation: “Yahweh your God has been with you in a special way” 2:7 emyu rc://*/ta/man/translate/figs-litotes לֹ֥א חָסַ֖רְתָּ דָּבָֽר 1 Moses is using a figure of speech here that expresses a strongly positive meaning by using a negative word, **not**, together with an expression that is the opposite of the intended meaning. If it would be helpful in your language, you could express the positive meaning. Alternate translation: “You have received all things that you required” 2:8 n8fq rc://*/ta/man/translate/figs-explicit אַחֵ֣י⁠נוּ בְנֵי־עֵשָׂ֗ו 1 The Israelites are descendants of Jacob, who was Esau's brother. The Israelites and the **sons of Esau** are all descendants of Isaac. You could include this information if that would be helpful to your readers. See how you translated this in [2:4](../02/04.md). Alternate translation: “our relatives, the sons of Esau” @@ -189,7 +189,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 2:9 jttu rc://*/ta/man/translate/figs-parallelism אֶל־תָּ֨צַר֙ אֶת־מוֹאָ֔ב וְ⁠אַל־תִּתְגָּ֥ר בָּ֖⁠ם מִלְחָמָ֑ה 1 These two clauses mean basically the same thing. The second clause emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the clauses with a word that shows that the second clause is repeating the first one, not saying something additional. Alternate translation: “You shall not trouble Moab or fight against them in battle” 2:9 g8pa rc://*/ta/man/translate/figs-declarative אֶל־תָּ֨צַר֙ & וְ⁠אַל־תִּתְגָּ֥ר 1 Yahweh is using the form **you shall** to give an instruction or command. If it would be helpful in your language, you could translate these words using a command or instruction form. Alternate translation: “Do not trouble … and do not fight” 2:9 ftp7 rc://*/ta/man/translate/figs-metonymy מוֹאָ֔ב 1 The word **Moab** represents the people of Moab. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “the people of Moab” -2:9 j20t rc://*/ta/man/translate/grammar-connect-logic-result כִּ֠י 1 Here, the word **for** introduces the reason why the Israelites shall not fight the people of Moab. If it would be helpful in your language, you could use a different a word or phrase that introduces a reason. Alternate translation: “since” +2:9 j20t rc://*/ta/man/translate/grammar-connect-logic-result כִּ֠י 1 Here, the word **for** introduces the reason why the Israelites shall not fight the people of Moab. If it would be helpful in your language, you could use a different word or phrase that introduces a reason. Alternate translation: “since” 2:9 gsfb rc://*/ta/man/translate/figs-explicitinfo כִּ֠י לֹֽא־אֶתֵּ֨ן לְ⁠ךָ֤ מֵֽ⁠אַרְצ⁠וֹ֙ יְרֻשָּׁ֔ה כִּ֣י לִ⁠בְנֵי־ל֔וֹט נָתַ֥תִּי אֶת־עָ֖ר יְרֻשָּֽׁה 1 The expression to **give** someone's **land** as **a possession** contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. Alternate translation: “For I will not give to you from his land, because I have given Ar to the sons of Lot” 2:9 mx1u rc://*/ta/man/translate/grammar-connect-logic-result לֹֽא־אֶתֵּ֨ן לְ⁠ךָ֤ מֵֽ⁠אַרְצ⁠וֹ֙ יְרֻשָּׁ֔ה כִּ֣י לִ⁠בְנֵי־ל֔וֹט נָתַ֥תִּי אֶת־עָ֖ר יְרֻשָּֽׁה 1 If it would be more natural in your language, you could reverse the order of these phrases, since the second phrase gives the reason for the result that the first phrase describes. Alternate translation: “I have given Ar to the sons of Lot as a possession, so I will not give to you from his land a possession” 2:9 i60c rc://*/ta/man/translate/writing-pronouns מֵֽ⁠אַרְצ⁠וֹ֙ 1 The pronoun **its** refers to Moab. If this is not clear for your readers, you could use the name of the land here. Alternate translation: “from the land of Moab” @@ -207,7 +207,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 2:12 kkbr rc://*/ta/man/translate/translate-tense עָשָׂ֣ה 1 Here, the writer uses the past tense, **did**, to refer to events that happen after Moses said all these things. If it would not be natural to do that in your language, you could use the future tense. Alternate translation: “would do” 2:12 zpks rc://*/ta/man/translate/figs-possession לְ⁠אֶ֨רֶץ֙ יְרֻשָּׁת֔⁠וֹ אֲשֶׁר־נָתַ֥ן יְהוָ֖ה לָ⁠הֶֽם 1 The writer is using the possessive form to describe the **land** that **Yahweh gave** the Israelites to live in as a **possession**. If it would be helpful in your language, you could express the meaning explicitly. Alternate translation: “to the land that Yahweh gave them to live in as a possession” 2:12 emtk rc://*/ta/man/translate/translate-tense נָתַ֥ן יְהוָ֖ה לָ⁠הֶֽם 1 Here Moses could be using the past tense: (1) to refer to something that Yahweh has already done. Alternate translation: “Yahweh already gave to them” (2) to refer to something that will certainly happen in the future. Alternate translation: “Yahweh will give to them” See how you translated this in [1:8](../01/08.md). -2:13 ruf4 rc://*/ta/man/translate/writing-quotations עַתָּ֗ה קֻ֛מוּ וְ⁠עִבְר֥וּ לָ⁠כֶ֖ם אֶת־נַ֣חַל זָ֑רֶד 1 The implication is that Yahweh is speaking these commands. If it would be more natural in your language, you could: (1) use a natural way of introducing direct quotations in your language. Alternate translation: “Then Yahweh said, ‘Now rise up and cross yourselves the brook Zered” (2) translate this so that there is not a quotation within a quotation. Alternate translation: “Then Yahweh told us to rise up and cross ourselves the brook Zered” +2:13 ruf4 rc://*/ta/man/translate/writing-quotations עַתָּ֗ה קֻ֛מוּ וְ⁠עִבְר֥וּ לָ⁠כֶ֖ם אֶת־נַ֣חַל זָ֑רֶד 1 The implication is that Yahweh is speaking these commands. If it would be more natural in your language, you could: (1) use a natural way of introducing direct quotations in your language. Alternate translation: “Then Yahweh said, ‘‘Now, for yourselves, rise up and cross the brook Zered” (2) translate this so that there is not a quotation within a quotation. Alternate translation: “Then Yahweh told us to rise up for ourselves and cross the brook Zered” 2:13 va2q rc://*/ta/man/translate/figs-metaphor קֻ֛מוּ 1 Here, **rise up** describes the beginning of action. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “start your journey” 2:13 mn1h rc://*/ta/man/translate/translate-names נַ֣חַל זָ֑רֶד & נַ֥חַל זָֽרֶד 1 The term **the brook Zered** is the name of a stream that flows into the Dead Sea. The brook goes from the southeast and creates the border between Edom and Moab. 2:14 pphi rc://*/ta/man/translate/figs-explicit וְ⁠הַ⁠יָּמִ֞ים אֲשֶׁר־הָלַ֣כְנוּ ׀ מִ⁠קָּדֵ֣שׁ בַּרְנֵ֗עַ עַ֤ד אֲשֶׁר־עָבַ֨רְנוּ֙ אֶת־נַ֣חַל זֶ֔רֶד שְׁלֹשִׁ֥ים וּ⁠שְׁמֹנֶ֖ה שָׁנָ֑ה 1 Here, **days** refers to a duration of time. If this would not be clear in your language, you could use a comparable expression for the passing of time. Alternate translation: “And the time that had passed from when we came from Kadesh Barnea until we crossed the brook Zered was 38 years” @@ -223,12 +223,12 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 2:18 yrj6 rc://*/ta/man/translate/writing-pronouns אַתָּ֨ה 1 Here, the singular pronoun **you** refers to Moses. Yahweh is speaking to Moses, but he is giving commands for all of the Israelites. If this is not clear for your readers, you could (1) use plural forms of the pronoun. (2) state the audience plainly. Alternate translation: “These are instructions for you and all the Israelites. You” 2:18 g7yv rc://*/ta/man/translate/translate-names עָֽר 1 The word **Ar** is the name of a city in Moab. See how you translated it in [2:9](../02/09.md). 2:19 c269 rc://*/ta/man/translate/figs-youcrowd וְ⁠קָרַבְתָּ֗ & אַל־תְּצֻרֵ֖⁠ם וְ⁠אַל־תִּתְגָּ֣ר & לְ⁠ךָ֙ 1 Here, the singular pronoun **you** refers to Moses. Yahweh is speaking to Moses, but he is giving commands for all of the Israelites. If this is not clear for your readers, you could (1) use plural forms of the pronoun. (2) state the audience plainly. See how you translated this in the previous verse. -2:19 p8cq rc://*/ta/man/translate/figs-explicit בְּנֵ֣י עַמּ֔וֹן & בְּנֵי־עַמּ֤וֹן & לִ⁠בְנֵי־ל֖וֹט 1 The people of **Ammon** are descendants of **Lot** like the Moabites. You could include this information if that would be helpful to your readers. Alternate translation: “the sons of Ammon, who are descendants of Lot … the sons of Ammon … to the sons of Ammon” +2:19 p8cq rc://*/ta/man/translate/figs-explicit בְּנֵ֣י עַמּ֔וֹן & בְּנֵי־עַמּ֤וֹן & לִ⁠בְנֵי־ל֖וֹט 1 Like the Moabites, the people of **Ammon** are also descendants of **Lot**. You could include this information if that would be helpful to your readers. Alternate translation: “the sons of Ammon, who are descendants of Lot … the sons of Ammon … to the sons of Lot 2:19 aj03 rc://*/ta/man/translate/figs-metaphor בְּנֵ֣י & בְּנֵי & לִ⁠בְנֵי 1 Here, **sons** means “descendants.” Although the term **sons** is masculine, Moses is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the people of” 2:19 esqk rc://*/ta/man/translate/grammar-connect-logic-result כִּ֣י 1 Here, the word **for** introduces the reason why the Israelites **shall not fight** the descendants of Esau. If it would be helpful in your language, you could use a different a word or phrase that introduces a reason. Alternate translation: “since” 2:19 skvn rc://*/ta/man/translate/figs-parallelism אַל־תְּצֻרֵ֖⁠ם וְ⁠אַל־תִּתְגָּ֣ר בָּ֑⁠ם 1 These two phrases mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the phrases with a word other than **and** in order to show that the second phrase is repeating the first one, not saying something additional. Alternate translation: “You shall not trouble them, indeed, you shall not fight them” 2:19 spp1 rc://*/ta/man/translate/figs-declarative אַל־תְּצֻרֵ֖⁠ם וְ⁠אַל־תִּתְגָּ֣ר בָּ֑⁠ם 1 Yahweh is using the form **you shall** to give an instruction or command. If it would be helpful in your language, you could translate these words using a command or instruction form. Alternate translation: “Do not trouble them and do not fight them” -2:19 iice rc://*/ta/man/translate/grammar-connect-logic-result לֹֽא־אֶ֠תֵּן מֵ⁠אֶ֨רֶץ בְּנֵי־עַמּ֤וֹן לְ⁠ךָ֙ יְרֻשָּׁ֔ה כִּ֥י לִ⁠בְנֵי־ל֖וֹט נְתַתִּ֥י⁠הָ יְרֻשָּֽׁה 1 If it would be more natural in your language, you could reverse the order of these phrases, since the second phrase gives the reason for the result that the first phrase describes. Alternate translation: “I have given the land to the sons of Lot as a possession, so I will not give to you from it as a possession” +2:19 iice rc://*/ta/man/translate/grammar-connect-logic-result לֹֽא־אֶ֠תֵּן מֵ⁠אֶ֨רֶץ בְּנֵי־עַמּ֤וֹן לְ⁠ךָ֙ יְרֻשָּׁ֔ה כִּ֥י לִ⁠בְנֵי־ל֖וֹט נְתַתִּ֥י⁠הָ יְרֻשָּֽׁה 1 If it would be more natural in your language, you could reverse the order of these phrases since the second phrase gives the reason for the result that the first phrase describes. Alternate translation: “I have given the land to the sons of Lot as a possession, so I will not give to you from it as a possession” 2:19 ra5l rc://*/ta/man/translate/figs-explicitinfo לֹֽא־אֶ֠תֵּן מֵ⁠אֶ֨רֶץ בְּנֵי־עַמּ֤וֹן לְ⁠ךָ֙ יְרֻשָּׁ֔ה כִּ֥י לִ⁠בְנֵי־ל֖וֹט נְתַתִּ֥י⁠הָ יְרֻשָּֽׁה 1 The expression to **give** someone's **land** as **a possession** contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. Alternate translation: “I will not give to you from the land of the sons of Ammon, because I have given it to the sons of Lot” 2:20 n15r rc://*/ta/man/translate/figs-activepassive אֶֽרֶץ־רְפָאִ֥ים תֵּחָשֵׁ֖ב אַף־הִ֑וא 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “Also, people refer to it as a land of the Rephaim” 2:20 p2rw rc://*/ta/man/translate/translate-names רְפָאִ֥ים & רְפָאִ֤ים & זַמְזֻמִּֽים 1 The words **Raphaites** and **Zamzummites** are names for the same people group. See how you translated **Raphaites** in [2:11](../02/11.md). @@ -241,20 +241,20 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 2:22 l5ul rc://*/ta/man/translate/figs-metonymy מִ⁠פְּנֵי⁠הֶ֔ם 1 Here, **faces** represents the presence of people. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “before them” 2:23 i3fg rc://*/ta/man/translate/writing-participants וְ⁠הָֽ⁠עַוִּ֛ים הַ⁠יֹּשְׁבִ֥ים בַּ⁠חֲצֵרִ֖ים עַד־עַזָּ֑ה כַּפְתֹּרִים֙ הַ⁠יֹּצְאִ֣ים מִ⁠כַּפְתּ֔וֹר 1 Here, the author introduces **the Avvites** and then describes what happened to them. If your language has its own way of introducing new participants, you could use it here in your translation. Alternate translation: “As for the Avvites who lived in villages as far as Gaza, the Caphtorites, who came from Caphtor” 2:23 c7kb rc://*/ta/man/translate/translate-names וְ⁠הָֽ⁠עַוִּ֛ים & כַּפְתֹּרִים֙ 1 The words **Avvites** and **Caphtorites** are the names of people groups. -2:23 wmz4 rc://*/ta/man/translate/translate-names מִ⁠כַּפְתּ֔וֹר 1 The word **Caphtor** is the name of a place. It may be another name for the island of Crete located in the Mediterranean Sea. +2:23 wmz4 rc://*/ta/man/translate/translate-names מִ⁠כַּפְתּ֔וֹר 1 The word **Caphtor** is the name of a place. It may be another name for the island of Crete, located in the Mediterranean Sea. 2:23 feg9 rc://*/ta/man/translate/writing-pronouns הִשְׁמִידֻ֖⁠ם וַ⁠יֵּשְׁב֥וּ תַחְתָּֽ⁠ם 1 Here, the pronouns **them** and **their** refer to the Avvites. It may be helpful to clarify this for your readers. Alternate translation: “destroyed the Avvites and lived in their place” 2:24 mopq rc://*/ta/man/translate/writing-pronouns ק֣וּמוּ סְּע֗וּ וְ⁠עִבְרוּ֮ & 1 Even though Yahweh is speaking to Moses, the forms of these commands are plural. Yahweh wants Moses to tell these commands to all of the Israelites. If this is not clear for your readers, you could state the audience plainly. Alternate translation: “Tell the Israelites to rise up, journey, and pass through -2:24 yyy9 rc://*/ta/man/translate/figs-metaphor ק֣וּמוּ 1 Here, **rise up** describes the beginning of action. If it would be helpful in your language, you could state the meaning plainly. See how you translated this term in [verse 13](../02/13.md). Alternate translation: “Begin traveling” +2:24 yyy9 rc://*/ta/man/translate/figs-metaphor ק֣וּמוּ 1 Here, **Rise up** describes the beginning of action. If it would be helpful in your language, you could state the meaning plainly. See how you translated this term in [verse 13](../02/13.md). Alternate translation: “Begin traveling” 2:24 v45y rc://*/ta/man/translate/translate-names נַ֣חַל אַרְנֹן֒ 1 The term **Valley of Arnon** is the name of a place. -2:24 kvlv rc://*/ta/man/translate/figs-metaphor רְאֵ֣ה 1 \nYahweh is using the term **look** to focus the Israelites' attention on what he is about to say. Your language may have a comparable expression that you could use in your translation. Alternate translation: “Pay attention to this:” +2:24 kvlv rc://*/ta/man/translate/figs-metaphor רְאֵ֣ה 1 Yahweh is using the term **Look** to focus the Israelites' attention on what he is about to say. Your language may have a comparable expression that you could use in your translation. Alternate translation: “See” 2:24 hjpt rc://*/ta/man/translate/translate-tense נָתַ֣תִּי 1 Here Yahweh could be using the past tense: (1) to refer to something that he has already done. Alternate translation: “I have given” (2) to refer to something that will certainly happen in the future. Alternate translation: “I will give”\n 2:24 g8xa rc://*/ta/man/translate/figs-you בְ֠⁠יָדְ⁠ךָ & הָחֵ֣ל רָ֑שׁ וְ⁠הִתְגָּ֥ר 1 Here, the singular pronoun **your** refers to Moses. The forms of the commands are also singular. Yahweh is speaking to Moses because Moses is the leader of the Israelites, but these phrases apply to all of the Israelites. If this is not clear for your readers, you could (1) use plural forms of the pronoun. (2) state the audience plainly. See how you translated this in [verse 18](../02/18.md). 2:24 j7cy rc://*/ta/man/translate/figs-metonymy בְ֠⁠יָדְ⁠ךָ 1 Here, the word **hand** means “power” or “control.” If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “you power over” 2:24 d644 rc://*/ta/man/translate/figs-possession אַרְצ֖⁠וֹ 1 Here, the possessive form describes the **land** that King Sihon rules over. If your language would not use the possessive form for this, you could use a comparable expression. Alternate translation: “the land he rules over” 2:24 k7py rc://*/ta/man/translate/figs-synecdoche בּ֖⁠וֹ 1 Here, the pronoun **him** refers to Sihon and his army. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “against him and his army” 2:25 il8b rc://*/ta/man/translate/figs-youcrowd פַּחְדְּ⁠ךָ֙ וְ⁠יִרְאָ֣תְ⁠ךָ֔ & שִׁמְעֲ⁠ךָ֔ 1 Although Yahweh is speaking about all of the Israelites, Yahweh uses the singular pronouns **you** and **your**. This is because Yahweh is speaking directly to Moses who acts as a representative for the Israelites. If this is not clear for your readers, you could use plural forms of the pronoun. Alternate translation: “the fear of the Israelites and the terror of the Israelites … a report of the Israelites” -2:25 jywf rc://*/ta/man/translate/figs-metaphor תֵּ֤ת פַּחְדְּ⁠ךָ֙ וְ⁠יִרְאָ֣תְ⁠ךָ֔ עַל־פְּנֵי֙ הָֽ⁠עַמִּ֔ים 1 Here, Yahweh speaks of emotions as if they were something you could physically **put on the faces of the peoples**. He means that he will cause **the peoples** to feel **fear** and **terror**. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “cause the peoples to feel the fear of you and the terror of you” -2:25 m2y5 rc://*/ta/man/translate/figs-abstractnouns אָחֵל֙ תֵּ֤ת פַּחְדְּ⁠ךָ֙ וְ⁠יִרְאָ֣תְ⁠ךָ֔ עַל־פְּנֵי֙ 1 If your language does not use abstract nouns for the ideas of **fear** and **terror**, you could express the same ideas in other ways. Alternate translation: “I will cause you to frighten and terrify the hearts of” +2:25 jywf rc://*/ta/man/translate/figs-metaphor תֵּ֤ת פַּחְדְּ⁠ךָ֙ וְ⁠יִרְאָ֣תְ⁠ךָ֔ עַל־פְּנֵי֙ הָֽ⁠עַמִּ֔ים 1 Here Yahweh speaks of emotions as if they were something you could physically **put on the faces of the peoples**. He means that he will cause **the peoples** to feel **fear** and **terror**. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “to cause the peoples to feel the fear of you and the terror of you” +2:25 m2y5 rc://*/ta/man/translate/figs-abstractnouns אָחֵל֙ תֵּ֤ת פַּחְדְּ⁠ךָ֙ וְ⁠יִרְאָ֣תְ⁠ךָ֔ עַל־פְּנֵי֙ 1 If your language does not use abstract nouns for the ideas of **fear** and **terror**, you could express the same ideas in other ways. Alternate translation: “I will begin to cause you to frighten and terrify the hearts of” 2:25 sayz rc://*/ta/man/translate/figs-possession פַּחְדְּ⁠ךָ֙ וְ⁠יִרְאָ֣תְ⁠ךָ֔ & שִׁמְעֲ⁠ךָ֔ 1 Yahweh is using the possessive form to describe how the Israelites will cause **fear**, **terror**, and **a report** about them. If your language would not use the possessive form for this, you could use a comparable expression that describes cause and effect. Alternate translation: “the fear caused by you and the terror caused by you … a report about you” 2:25 jg6p rc://*/ta/man/translate/figs-doublet פַּחְדְּ⁠ךָ֙ וְ⁠יִרְאָ֣תְ⁠ךָ֔ 1 The terms **fear** and **terror** mean similar things. Yahweh is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “the extremely great fear of you” 2:25 x3s5 rc://*/ta/man/translate/figs-idiom תַּ֖חַת כָּל־הַ⁠שָּׁמָ֑יִם 1 Here, **under all the heavens** is an idiom that means “everywhere.” If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “all over the place” @@ -270,21 +270,21 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 2:27 wu1w rc://*/ta/man/translate/figs-yousingular בְ⁠אַרְצֶ֔⁠ךָ 1 The word **your** is singular here because it refers to King Sihon. 2:27 cp9d rc://*/ta/man/translate/figs-possession בְ⁠אַרְצֶ֔⁠ךָ 1 Moses is using the possessive form to describe the **land** that King Sihon rules over. If your language would not use the possessive form for this, you could use a comparable expression. Alternate translation: “the land that you rule over” 2:27 gytl rc://*/ta/man/translate/figs-parallelism בַּ⁠דֶּ֖רֶךְ אֵלֵ֑ךְ לֹ֥א אָס֖וּר יָמִ֥ין וּ⁠שְׂמֹֽאול 1 These two sentences mean basically the same thing. The second sentence emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the sentences with a word that shows that the second clause is repeating the first one, not saying something additional. Alternate translation: “On the road I will go. Indeed, I will not turn right or left” -2:27 bpdc rc://*/ta/man/translate/figs-infostructure בַּ⁠דֶּ֖רֶךְ אֵלֵ֑ךְ 1 By beginning the sentence with **on the road**, Moses is emphasizing that he will only **go** by traveling **on the road.** If it would be helpful in your language, you could use a word order or phrase that clarifies this information. Alternate translation: “I will go on the road only” +2:27 bpdc rc://*/ta/man/translate/figs-infostructure בַּ⁠דֶּ֖רֶךְ אֵלֵ֑ךְ 1 By beginning the sentence with **On the road**, Moses is emphasizing that he will only **go** by traveling upon the road and not off of it. If it would be helpful in your language, you could use a word order or phrase that clarifies this information. Alternate translation: “I will go on the road only” 2:28 n54c rc://*/ta/man/translate/figs-imperative אֹ֣כֶל בַּ⁠כֶּ֤סֶף תַּשְׁבִּרֵ֨⁠נִי֙ וְ⁠אָכַ֔לְתִּי וּ⁠מַ֛יִם בַּ⁠כֶּ֥סֶף תִּתֶּן־לִ֖⁠י וְ⁠שָׁתִ֑יתִי 1 Moses is assuring Sihon that the Israelites will not trouble Sihon and his people by stealing from them. Instead, they will pay for everything they need. Moses is communicating a polite request rather than a command. Use a form in your language that communicates a polite request. It may be helpful to add an expression such as “please” to make this clear. Alternate translation: “Please sell me food for money, and I will eat. And please give to me water for money, and I will drink.” 2:28 brfk rc://*/ta/man/translate/figs-explicitinfo אֹ֣כֶל בַּ⁠כֶּ֤סֶף תַּשְׁבִּרֵ֨⁠נִי֙ וְ⁠אָכַ֔לְתִּי וּ⁠מַ֛יִם בַּ⁠כֶּ֥סֶף תִּתֶּן־לִ֖⁠י וְ⁠שָׁתִ֑יתִי 1 This verse contains expressions with extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. Alternate translation: “You will sell me food and water” -2:28 jp21 rc://*/ta/man/translate/writing-pronouns תַּשְׁבִּרֵ֨⁠נִי֙ וְ⁠אָכַ֔לְתִּי & לִ֖⁠י וְ⁠שָׁתִ֑יתִי & אֶעְבְּרָ֥ה בְ⁠רַגְלָֽ⁠י 1 Moses is speaking on behalf of all the Israelites, so he uses the singular pronouns **me**, **I**, and **my** here. If it would be helpful in your language, you could use plural pronouns or clarify to whom the pronouns refer. Alternate translation: “You will sell me and the Israelites … and we will eat … to us … and we will drink … let us pass through on our feet” -2:28 oogz rc://*/ta/man/translate/figs-explicit אֶעְבְּרָ֥ה בְ⁠רַגְלָֽ⁠י 1 The implication is the Israelites will **pass through** the land peacefully by walking. They will not harass or attack the people living in the land. You could include this information if that would be helpful to your readers. Alternate translation: “let me pass through peacefully on my feet” -2:28 twx5 rc://*/ta/man/translate/figs-idiom בְ⁠רַגְלָֽ⁠י 1 Here, **on my feet** is an idiom that means “travel by walking.” If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “by walking” -2:29 tlpc rc://*/ta/man/translate/writing-pronouns לִ֜⁠י & אֶֽעֱבֹר֙ 1 Here, the singular pronouns **me** and **I** refer to Moses. Yahweh is speaking to Moses because Moses is the leader of the Israelites, but these phrases apply to all of the Israelites. If this is not clear for your readers, you could use plural forms of the pronoun. Alternate translation: “for us … we pass over” +2:28 jp21 rc://*/ta/man/translate/figs-synecdoche תַּשְׁבִּרֵ֨⁠נִי֙ וְ⁠אָכַ֔לְתִּי & לִ֖⁠י וְ⁠שָׁתִ֑יתִי & אֶעְבְּרָ֥ה בְ⁠רַגְלָֽ⁠י 1 Moses is speaking on behalf of all the Israelites, so he uses the singular pronouns **me**, **I**, and **my** here. If it would be helpful in your language, you could use plural pronouns or clarify to whom the pronouns refer. Alternate translation: “You will sell me and the Israelites … and we will eat … to us … and we will drink … let us pass through on our feet” +2:28 oogz rc://*/ta/man/translate/figs-explicit אֶעְבְּרָ֥ה בְ⁠רַגְלָֽ⁠י 1 The implication is that the Israelites will **pass through** the land peacefully by walking across it. They will not harass or attack the people living in the land. You could include this information if that would be helpful to your readers. Alternate translation: “let me pass through peacefully on my feet” +2:28 twx5 rc://*/ta/man/translate/figs-idiom בְ⁠רַגְלָֽ⁠י 1 Here, **on my feet** is an idiom that means “traveling by walking.” If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “by walking” +2:29 tlpc rc://*/ta/man/translate/figs-synecdoche לִ֜⁠י & אֶֽעֱבֹר֙ 1 Here, the singular pronouns **me** and **I** refer to Moses. Moses is speaking to Yahweh because Moses is the leader of the Israelites, but these phrases apply to all of the Israelites. If this is not clear for your readers, you could use plural forms of the pronoun. Alternate translation: “for us … we pass over” 2:29 k54p rc://*/ta/man/translate/translate-names בְּנֵ֣י 1 Here, **sons** means “descendants.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the offspring of” 2:29 nj8q rc://*/ta/man/translate/translate-names בְּ⁠עָ֑ר 1 The word **Ar** is the name of a city. See how you translated this in [Deuteronomy 2:9](../02/09.md). 2:30 n8cg rc://*/ta/man/translate/figs-youcrowd אֱלֹהֶ֜י⁠ךָ & בְ⁠יָדְ⁠ךָ֖ 1 Even though Moses is speaking to all the Israelites, **your** is singular in this verse. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. 2:30 fad4 rc://*/ta/man/translate/figs-parallelism הִקְשָׁה֩ & אֶת־רוּח֗⁠וֹ & וְ⁠אִמֵּץ֙ אֶת־לְבָב֔⁠וֹ 1 These two phrases mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the phrases with a word other than **and** in order to show that the second phrase is repeating the first one, not saying something additional. Alternate translation: “had hardened his spirit; indeed, he strengthened his heart” -2:30 scq4 rc://*/ta/man/translate/figs-idiom הִקְשָׁה֩ & אֶת־רוּח֗⁠וֹ & וְ⁠אִמֵּץ֙ אֶת־לְבָב֔⁠וֹ 1 Here, **hardened his spirit** and **strengthened his heart** are idioms that mean “caused him to be stubborn.” If these phrases do not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “had caused him to be stiff-necked and caused him to be as stubborn as a mule” or “had caused him to be stubborn and caused him to be obstinate” +2:30 scq4 rc://*/ta/man/translate/figs-idiom הִקְשָׁה֩ & אֶת־רוּח֗⁠וֹ & וְ⁠אִמֵּץ֙ אֶת־לְבָב֔⁠וֹ 1 Here, **hardened his spirit** and **strengthened his heart** are idioms that mean “caused him to be stubborn.” If these phrases do not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “had caused him to be stiff-necked and caused him to be as stubborn as a mule” or “had caused him to be resistant and caused him to be obstinate” 2:30 m4wj rc://*/ta/man/translate/figs-metonymy בְ⁠יָדְ⁠ךָ֖ 1 Here, **hand** represents someone’s power and control. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “into your control”\n 2:30 ep81 rc://*/ta/man/translate/figs-explicit כַּ⁠יּ֥וֹם הַ⁠זֶּֽה 1 The implication is that the Israelites control Sihon’s land at the time when Moses is giving this speech to the Israelites. You could include this information if that would be helpful to your readers. Alternate translation: “as you control his land this day” -2:31 f11n rc://*/ta/man/translate/figs-metaphor רְאֵ֗ה 1 Yahweh is using the term **Look** to focus the Moses’ attention on what he is about to say. Your language may have a comparable expression that you could use in your translation. Alternate translation: “Pay attention to this:” +2:31 f11n rc://*/ta/man/translate/figs-metaphor רְאֵ֗ה 1 Yahweh is using the term **Look** to focus the Moses’ attention on what he is about to say. Your language may have a comparable expression that you could use in your translation. Alternate translation: “See now” 2:31 farh rc://*/ta/man/translate/figs-metaphor תֵּ֣ת לְ⁠פָנֶ֔י⁠ךָ אֶת־סִיחֹ֖ן וְ⁠אֶת־אַרְצ֑⁠וֹ 1 Here Yahweh speaks as if he is physically **giving** Sihon to Moses. Yahweh means that he is enabling Moses to defeat Sihon and take over the land. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “giving victory before your face over Sihon and his land” 2:31 q366 rc://*/ta/man/translate/figs-metonymy לְ⁠פָנֶ֔י⁠ךָ 1 Here, **face** represents the presence of a person. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “before you” 2:31 a3yy rc://*/ta/man/translate/writing-pronouns לְ⁠פָנֶ֔י⁠ךָ & הָחֵ֣ל רָ֔שׁ 1 Here, the singular pronoun **your** refers to Moses. In the original language, the command, **Begin, possess** is also a singular form. Yahweh is speaking to Moses, but he is giving commands for all of the Israelites. If this is not clear for your readers, you could use plural forms. See how you translated this in the previous verse. Alternate translation: “before your faces … Begin, possess” @@ -294,7 +294,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 2:32 ampg rc://*/ta/man/translate/figs-exclusive לִ⁠קְרָאתֵ֜⁠נוּ 1 By **us**, Moses means himself and the Israelite men old enough to fight, but not the rest of the Israelites, so use the exclusive form of that word in your translation if your language marks that distinction. 2:32 fczt rc://*/ta/man/translate/figs-explicit עַמּ֛⁠וֹ 1 Here, **his people** refers to the fighting men whom Sihon led. You could include this information if that would be helpful to your readers. Alternate translation: “his fighting men” 2:32 k97a rc://*/ta/man/translate/translate-names יָֽהְצָ⁠ה 1 The word **Jahaz** is the name of a city in Moab. -2:33 u79t rc://*/ta/man/translate/figs-metaphor וַֽ⁠יִּתְּנֵ֛⁠הוּ יְהוָ֥ה אֱלֹהֵ֖י⁠נוּ 1 Here Moses speaks as if Yahweh physically **gave** Sihon to the Israelites. Moses means that Yahweh enabled the Israelites to defeat Sihon. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “And Yahweh our God gave victory over him” +2:33 u79t rc://*/ta/man/translate/figs-metaphor וַֽ⁠יִּתְּנֵ֛⁠הוּ יְהוָ֥ה אֱלֹהֵ֖י⁠נוּ 1 Here Moses speaks as if Yahweh physically **gave** Sihon to the Israelites. Moses means that Yahweh enabled the Israelites to defeat Sihon. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “And Yahweh our God gave us victory over him” 2:33 ker2 rc://*/ta/man/translate/figs-metonymy לְ⁠פָנֵ֑י⁠נוּ 1 Here, **faces** represents the presence of people. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “before us” 2:33 gqev rc://*/ta/man/translate/figs-metaphor וַ⁠נַּ֥ךְ אֹת֛⁠וֹ 1 Here, **struck down** means killed in battle. 2:33 k449 rc://*/ta/man/translate/translate-textvariants בנ⁠ו 1 Many ancient manuscripts read “son.” The ULT follows that reading. Other ancient manuscripts read the plural, “sons.” If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. @@ -308,9 +308,9 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 2:36 npii rc://*/ta/man/translate/figs-metonymy לְ⁠פָנֵֽי⁠נוּ 1 Here, **faces** represents the presence of people. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “before us” 2:37 xjvt rc://*/ta/man/translate/figs-infostructure רַ֛ק אֶל־אֶ֥רֶץ בְּנֵי־עַמּ֖וֹן לֹ֣א קָרָ֑בְתָּ כָּל־יַ֞ד נַ֤חַל יַבֹּק֙ וְ⁠עָרֵ֣י הָ⁠הָ֔ר וְ⁠כֹ֥ל אֲשֶׁר־צִוָּ֖ה יְהוָ֥ה אֱלֹהֵֽי⁠נוּ 1 Moses means that the Israelites only traveled where Yahweh commanded them to travel, and not anywhere else. If it would be more natural in your language, you could change the phrasing of this verse. Alternate translation: “You only approached the land that Yahweh our God had commanded. You did not approach the land of the sons of Ammon, all the side of the Jabbok River, and the cities of the hill country” 2:37 v1z7 rc://*/ta/man/translate/figs-youcrowd לֹ֣א קָרָ֑בְתָּ 1 Even though **you** is singular in this verse, Moses is referring to himself and all the Israelites. If it would be helpful to your readers, you could use a different pronoun. Alternate translation: “we did not approach” -2:37 cezq rc://*/ta/man/translate/figs-metaphor יַ֞ד 1 Here, **hand** means “side” or, as relating to a river, “shore.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the shore of” -2:37 vt6d rc://*/ta/man/translate/translate-names נַ֤חַל יַבֹּק֙ 1 The term **Jabbok River** is the name of a river. The river created the border between Sihon’s land and the land of the Ammonites. -3:intro z1ea 0 # Deuteronomy 3 General Notes\n\n## Outline\n- vv. 1-11: Moses recounts how the Israelites defeated King Og\n- vv. 12-22: Allotting land east of the Jordan to Reuben, Gad, and Manasseh\n- vv. 23-29: Yahweh forbids Moses from entering the land\n\n## Special Concepts in this Chapter\n\n### Victories\n\nThe victories recorded in this chapter occurred on the east side of the Jordan River. This was not part of the Promised Land, which was on the west side of the Jordan River. (See: [[rc://*/tw/dict/bible/kt/promisedland]])\n\n## Other possible translation difficulties\n\n###“Yahweh your God”\nThroughout this chapter, Moses refers to Yahweh as “your God” when he speaks to the Israelites. Moses is referring to the same God that he also worships. He is not distinguishing between the God of the Israelites and his own God. If it would be helpful in your language, you could clarify that this is the same God that Moses worships. (See [[rc://*/ta/man/translate/figs-possession]])\n\n### Quotes in quotes\n\nIn this chapter, Moses gives a speech and quotes what other people said. If it would be clearer in your language, you could translate or format this passage so that there are not quotations within a quotation. (See [[rc://*/ta/man/translate/figs-quotesinquotes]])\n\n### Pronouns\n\nIn this chapter, the second person pronoun “you” is plural unless otherwise noted. Moses is speaking to all of the Israelites at Horeb, so use the plural form in your translation if your language marks that distinction.\n\n### Time Background\n\nIn his speech, Moses reminds the Israelites about what happened to their ancestors before they entered the land that Yahweh promised to give to them. Throughout his speech, Moses repeats the phrase “at that time” to refer to events that occur during that time period. If it would be helpful for your readers, you could state this information explicitly. (See: [[rc://*/ta/man/translate/writing-newevents]]) +2:37 cezq rc://*/ta/man/translate/figs-metaphor יַ֞ד 1 Here, **hand** means “side” or, as relating to a river, “the riverside.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the riverside of” +2:37 vt6d rc://*/ta/man/translate/translate-names נַ֤חַל יַבֹּק֙ 1 The term **Jabbok River** is the name of a river. That river created the border between Sihon’s land and the land of the Ammonites. +3:intro z1ea 0 # Deuteronomy 3 General Notes\n\n## Outline\n- vv. 1-11: Moses recounts how the Israelites defeated King Og\n- vv. 12-22: Moses allots land east of the Jordan to Reuben, Gad, and Manasseh\n- vv. 23-29: Yahweh forbids Moses from entering the land\n\n## Special Concepts in this Chapter\n\n### Victories\n\nThe victories recorded in this chapter occurred on the east side of the Jordan River. This was not part of the Promised Land, which was on the west side of the Jordan River. (See: [[rc://*/tw/dict/bible/kt/promisedland]])\n\n## Other Possible Translation Difficulties\n\n###“Yahweh your God”\nThroughout this chapter, Moses refers to Yahweh as “your God” when he speaks to the Israelites. Moses is referring to the same God that he also worships. He is not distinguishing between the God of the Israelites and his own God. If it would be helpful in your language, you could clarify that this is the same God that Moses worships. (See [[rc://*/ta/man/translate/figs-possession]])\n\n### Quotes in quotes\n\nIn this chapter, Moses gives a speech and quotes what other people said. If it would be clearer in your language, you could translate or format this passage so that there are not quotations within a quotation. (See [[rc://*/ta/man/translate/figs-quotesinquotes]])\n\n### Pronouns\n\nIn this chapter, the second-person pronoun “you” is plural unless otherwise noted. Moses is speaking to all of the Israelites at Horeb, so use the plural form in your translation if your language marks that distinction.\n\n### Time Background\n\nIn his speech, Moses reminds the Israelites about what happened to their ancestors before they entered the land that Yahweh promised to give to them. Throughout his speech, Moses repeats the phrase “at that time” to refer to events that occurred during that time period. If it would be helpful for your readers, you could state this information explicitly. (See: [[rc://*/ta/man/translate/writing-newevents]]) 3:1 b1tm rc://*/ta/man/translate/figs-explicit וַ⁠נֵּ֣פֶן 1 The implication is that the Israelites **turned** north from Sihon's land to go to Bashan. You could include this information if that would be helpful to your readers. Alternate translation: “And we turned northward” 3:1 lu1c rc://*/ta/man/translate/figs-explicit וַ⁠נַּ֔עַל 1 Here, the term **went up** means "traveled upon." You could include this information if that would be helpful to your readers. Alternate translation: “and traveled upon” 3:1 sahw rc://*/ta/man/translate/figs-possession דֶּ֖רֶךְ הַ⁠בָּשָׁ֑ן 1 Here, Moses is using the possessive form to describe a **road** that goes through the region of **Bashan**. If your language would not use the possessive form for this, you could use a different way to explain the relationship between **road** and **Bashan**. Alternate translation: “the road in the region of Bashan” @@ -318,15 +318,15 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 3:1 ylw5 rc://*/ta/man/translate/figs-explicit וַ⁠יֵּצֵ֣א עוֹג֩ מֶֽלֶךְ־הַ⁠בָּשָׁ֨ן לִ⁠קְרָאתֵ֜⁠נוּ 1 The implication is that Og **came out** of the city where he lived in order to fight against the Israelites. You could include this information if that would be helpful to your readers. Alternate translation: “And Og, the king of the Bashan, came out from his city to attack us” 3:1 zned rc://*/ta/man/translate/figs-exclusive לִ⁠קְרָאתֵ֜⁠נוּ 1 By **us**, Moses means himself and the Israelite men old enough to fight but not the rest of the Israelites, so use the exclusive form of that word in your translation if your language marks that distinction. 3:1 xyiq rc://*/ta/man/translate/figs-explicit עַמּ֛⁠וֹ 1 Here, **people** refers to fighting men. You could include this information if that would be helpful to your readers. Alternate translation: “his fighting men” -3:1 ki4h rc://*/ta/man/translate/figs-possession עַמּ֛⁠וֹ 1 Moses is using the possessive form to describe **people** who King Og leads. If your language would not use the possessive form for this, you could use a comparable phrase to describe the relationship between Og and the **people**. Alternate translation: “the people that he led” +3:1 ki4h rc://*/ta/man/translate/figs-possession עַמּ֛⁠וֹ 1 Moses is using the possessive form to describe **people** whom King Og leads. If your language would not use the possessive form for this, you could use a comparable phrase to describe the relationship between Og and the **people**. Alternate translation: “the people whom King Og led” 3:1 v626 rc://*/ta/man/translate/translate-names אֶדְרֶֽעִי 1 The word **Edrei** is the name of a city. See how you translated it in [1:4](../01/04.md). -3:2 hn64 rc://*/ta/man/translate/figs-you אֵלַ⁠י֙ & אַל־תִּירָ֣א & בְ⁠יָדְ⁠ךָ֞ & וְ⁠עָשִׂ֣יתָ & עָשִׂ֗יתָ 1 \n\nHere, the singular pronouns **me**, **you**, and **your** refer to Moses. Yahweh is speaking to Moses, but he is giving commands for all of the Israelites. If this is not clear for your readers, you could use plural forms of the pronoun. Alternate translation: “to us, ‘You shall not fear … into your hands. And you will do … you did” -3:2 a2ly rc://*/ta/man/translate/figs-declarative אַל־תִּירָ֣א 1 Here, the form of **fear** is not a command, but Yahweh is using the form to give an instruction or command. If it would be helpful in your language, you could translate these words using a command or instruction form. Alternate translation: “Do not fear” +3:2 hn64 rc://*/ta/man/translate/figs-synecdoche אֵלַ⁠י֙ & אַל־תִּירָ֣א & בְ⁠יָדְ⁠ךָ֞ & וְ⁠עָשִׂ֣יתָ & עָשִׂ֗יתָ 1 \n\nHere, the singular pronouns **me**, **you**, and **your** refer to Moses. Yahweh is speaking to Moses, but he is giving commands to all of the Israelites. If this is not clear to your readers, you could use plural forms of the pronoun. Alternate translation: “to us, ‘You shall not fear … into your hands. And you will do … you did” +3:2 a2ly rc://*/ta/man/translate/figs-declarative אַל־תִּירָ֣א 1 Here, the form of **fear** is not a command, but Yahweh is using the form to give an instruction or a command. If it would be helpful in your language, you could translate these words using a command or instruction form. Alternate translation: “Do not fear” 3:2 w3dp rc://*/ta/man/translate/writing-pronouns אֹת֔⁠וֹ & אֹת֛⁠וֹ & עַמּ֖⁠וֹ & אַרְצ֑⁠וֹ & לּ֔⁠וֹ 1 Here, the words **him** and **his** refer back to Og in the previous verse. If this is not clear for your readers, you could use the person's name here. Alternate translation: “Og … Og … his people … his land … to him” 3:2 dgpy rc://*/ta/man/translate/grammar-connect-logic-result כִּ֣י 1 The word translated as **for** indicates that what follows is a reason for what came before. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation: “this is because” 3:2 tvji rc://*/ta/man/translate/figs-metonymy בְ⁠יָדְ⁠ךָ֞ 1 Here, the word **hand** means “power” or “control.” If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “under your control” 3:2 w9tj rc://*/ta/man/translate/translate-tense נָתַ֧תִּי 1 Here Yahweh could be using the past tense: (1) to refer to something that he has already done. Alternate translation: “I have already given” (2) to refer to something that will certainly happen in the future. Alternate translation: “I will give” -3:3 n4lw rc://*/ta/man/translate/figs-metonymy בְּ⁠יָדֵ֗⁠נוּ 1 Here, the word **hand** means “power” or “control.” If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “into your control” +3:3 n4lw rc://*/ta/man/translate/figs-metonymy בְּ⁠יָדֵ֗⁠נוּ 1 Here, the word **hand** means “power” or “control.” If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “into our control” 3:3 maii rc://*/ta/man/translate/figs-explicit וַ⁠נַּכֵּ֕⁠הוּ 1 Here, **struck down** means “defeated in battle.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “And we smote him” or "And we slew them" 3:4 nwb3 rc://*/ta/man/translate/figs-doublenegatives לֹ֤א הָֽיְתָה֙ קִרְיָ֔ה אֲשֶׁ֥ר לֹא־לָקַ֖חְנוּ מֵֽ⁠אִתָּ֑⁠ם שִׁשִּׁ֥ים עִיר֙ 1 If it would be clearer in your language, you could use a positive expression to translate this double negative that consists of the repeated negative particle **not**. Alternate translation: “We took from them every city of 60 cities” 3:4 x9q1 rc://*/ta/man/translate/translate-names חֶ֣בֶל אַרְגֹּ֔ב 1 The word **Argob** is the name of a **region** within the country Bashan. @@ -341,7 +341,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 3:8 b5q8 rc://*/ta/man/translate/translate-names הַ֥ר חֶרְמֽוֹן 1 The term **Mount Hermon** is the name of a mountain at the northern border of Bashan. 3:9 c5pg rc://*/ta/man/translate/writing-background צִידֹנִ֛ים יִקְרְא֥וּ לְ⁠חֶרְמ֖וֹן שִׂרְיֹ֑ן וְ⁠הָ֣⁠אֱמֹרִ֔י יִקְרְאוּ־ל֖⁠וֹ שְׂנִֽיר 1 This verse provides background information about the land that the Israelites conquered. This information helps readers understand what happened in the story. These verses are not part of Moses’ speech to the Israelites. In your translation, present this information in a way that makes it clear that this is background information. 3:9 yoxl rc://*/ta/man/translate/translate-names צִידֹנִ֛ים 1 The word **Sidonians** is the name of a people group. -3:9 nk7s rc://*/ta/man/translate/translate-names לְ⁠חֶרְמ֖וֹן שִׂרְיֹ֑ן & שְׂנִֽיר 1 The words **Hermon**, **Sirion**, and **Senir** are all names for the same mountain which is at the northern border of Bashan. +3:9 nk7s rc://*/ta/man/translate/translate-names לְ⁠חֶרְמ֖וֹן שִׂרְיֹ֑ן & שְׂנִֽיר 1 The words **Hermon**, **Sirion**, and **Senir** are all names for the same mountain, which is at the northern border of Bashan. 3:10 gk8j rc://*/ta/man/translate/figs-explicit הַ⁠מִּישֹׁ֗ר 1 The **plain** is an area of high, flat land between the Arnon River and Mount Gilead. You could include this information if that would be helpful to your readers. Alternate translation: “the highland” 3:10 x89s rc://*/ta/man/translate/figs-possession עָרֵ֣י הַ⁠מִּישֹׁ֗ר 1 Here, Moses is using the possessive form to describe **cities** that are located on **the plain**. If your language would not use the possessive form for this, you could describe the location in a comparable way. Alternate translation: “the cities located on the plain” 3:10 g7ie rc://*/ta/man/translate/translate-names סַלְכָ֖ה וְ⁠אֶדְרֶ֑עִי 1 The words **Salekah** and **Edrei** are names of cities. See how you translated **Edrei** in [1:4](../01/04.md). @@ -366,18 +366,18 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 3:14 g7g2 rc://*/ta/man/translate/translate-names חַוֺּ֣ת יָאִ֔יר 1 The term **Havvoth Jair** is the name of a region. The name means ‘tent villages of Jair’ or ‘realm of Jair.’ 3:14 o57c rc://*/ta/man/translate/figs-explicit עַ֖ד הַ⁠יּ֥וֹם הַ⁠זֶּֽה 1 The implication is that the Israelites still refer to the region as Havvoth Jair on **this day**. Here, **this day** refers to the time frame introduced in [1:1-4](../01/04.md), when Moses is giving this speech to the Israelites. You could include this information if that would be helpful to your readers. Alternate translation: “as you call that region to this day” 3:15 x1nt rc://*/ta/man/translate/translate-names וּ⁠לְ⁠מָכִ֖יר 1 The word **Machir** is the name of a man. Machir was the son of Manasseh. -3:15 nnzh rc://*/ta/man/translate/figs-metonymy וּ⁠לְ⁠מָכִ֖יר 1 He had died before Moses gave this land. His name refers to his descendants. Alternate translation: “to the descendants of Machir” +3:15 nnzh rc://*/ta/man/translate/figs-metonymy וּ⁠לְ⁠מָכִ֖יר 1 **Machir** had died before Moses gave this land. His name refers to his descendants. Alternate translation: “to the descendants of Machir” 3:15 fik9 rc://*/ta/man/translate/writing-pronouns נָתַ֥תִּי 1 Here the pronoun **I** refers to Moses. If this is not clear for your readers, you could use the person's name here. Alternate translation: “I, Moses, gave” 3:16 n3af rc://*/ta/man/translate/translate-names נַ֣חַל אַרְנֹ֔ן 1 The term **Valley of Arnon** is the name of a place. See how you translated it in [2:24](../02/24.md). 3:16 x4dj rc://*/ta/man/translate/figs-explicit מִן־הַ⁠גִּלְעָד֙ וְ⁠עַד־נַ֣חַל אַרְנֹ֔ן 1 The implication is that **the Valley of Arnon** is the southern border of **Gilead**. You could include this information if that would be helpful to your readers. \n 3:16 ni9h rc://*/ta/man/translate/translate-names יַבֹּ֣ק הַ⁠נַּ֔חַל 1 The term **Jabbok River** is the name of a river. See how you translated this in [2:37](../02/37.md). -3:16 c3df rc://*/ta/man/translate/figs-metonymy גְּב֖וּל בְּנֵ֥י עַמּֽוֹן 1 Here, Moses is using the possessive form to describe **the border** around the land that is occupied by the **sons of Ammon** of the Israelites. If your language would not use the possessive form for this, you could use a comparable expression. Alternate translation: “the border of the land occupied by the sons of Ammon” +3:16 c3df rc://*/ta/man/translate/figs-possession גְּב֖וּל בְּנֵ֥י עַמּֽוֹן 1 Here, Moses is using the possessive form to describe **the border** around the land that is occupied by the **sons of Ammon** of the Israelites. If your language would not use the possessive form for this, you could use a comparable expression. Alternate translation: “the border of the land occupied by the sons of Ammon” 3:16 nkm8 rc://*/ta/man/translate/figs-metaphor בְּנֵ֥י 1 Here, **sons** means “descendants.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the descendants of” -3:17 y51g rc://*/ta/man/translate/translate-names מִ⁠כִּנֶּ֗רֶת 1 The word **Kinnereth** is the name of a sea. It is also called “the Sea of Galilee.” -3:17 xce7 rc://*/ta/man/translate/figs-idiom תַּ֛חַת אַשְׁדֹּ֥ת 1 The phrase **under the slopes of** means “at the base of” when referring to a mountain. If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “at the foot of” or “at the base of” +3:17 y51g rc://*/ta/man/translate/translate-names מִ⁠כִּנֶּ֗רֶת 1 The word **Kinnereth** is the name of a large fresh-water lake that is also called “the Sea of Galilee.” +3:17 xce7 תַּ֛חַת אַשְׁדֹּ֥ת 1 Alternate translation: “at the foot of” or “at the base of” 3:17 w6xs rc://*/ta/man/translate/translate-names הַ⁠פִּסְגָּ֖ה 1 The word **Pisgah** is the name of a mountain. -3:18 i7wz rc://*/ta/man/translate/writing-quotations וָ⁠אֲצַ֣ו אֶתְ⁠כֶ֔ם בָּ⁠עֵ֥ת הַ⁠הִ֖וא לֵ⁠אמֹ֑ר 1 Here, the word **saying** introduces direct speech. Consider natural ways of doing that in your own language. Alternate translation: “And I commanded you at that time” -3:18 i1zt rc://*/ta/man/translate/writing-pronouns אֶתְ⁠כֶ֔ם & אֱלֹהֵי⁠כֶ֗ם & לָ⁠כֶ֜ם & אֲחֵי⁠כֶ֥ם 1 The pronouns **you** and **your** refer to the people of the tribe of Reuben, the tribe of Gad, and the half tribe of Manasseh. If this is not clear for your readers, you could use the names of the tribes here. Alternate translation: “you three tribes … your … to you … your brothers” +3:18 i7wz rc://*/ta/man/translate/writing-quotations וָ⁠אֲצַ֣ו אֶתְ⁠כֶ֔ם בָּ⁠עֵ֥ת הַ⁠הִ֖וא לֵ⁠אמֹ֑ר 1 Here, the word **saying** introduces direct speech. Consider natural ways of doing that in your own language. Alternate translation: “And I commanded you at that time” or "And at that time I commanded you"\n\n +3:18 i1zt rc://*/ta/man/translate/writing-pronouns אֶתְ⁠כֶ֔ם & אֱלֹהֵי⁠כֶ֗ם & לָ⁠כֶ֜ם & אֲחֵי⁠כֶ֥ם 1 The pronouns **you** and **your** refer to the people of the tribe of Reuben, the tribe of Gad, and the half tribe of Manasseh. If this is not clear for your readers, you could use the names of the tribes here. Alternate translation: “you three tribes … your God … to you tribesmen … the other tribesmen” 3:18 c6xs rc://*/ta/man/translate/figs-explicitinfo נָתַ֨ן לָ⁠כֶ֜ם אֶת־הָ⁠אָ֤רֶץ הַ⁠זֹּאת֙ לְ⁠רִשְׁתָּ֔⁠הּ 1 The expression **has given to you this land to possess it** contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. Alternate translation: “has given you this land” 3:18 rt7n rc://*/ta/man/translate/figs-metonymy חֲלוּצִ֣ים 1 Here, **girded ones** represents fighting men. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “The fighting men”\n 3:18 ql33 rc://*/ta/man/translate/figs-idiom בְּנֵי־חָֽיִל 1 The expression **sons of** describes a person who shares the qualities of **bravery**. The fighting men were **sons of bravery** because they fought in battle. If it would be helpful, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “brave men” or "men who are brave" @@ -398,12 +398,12 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 3:21 xd1l rc://*/ta/man/translate/figs-synecdoche עֵינֶ֣י⁠ךָ 1 Here, **eyes** represent the whole person in the act of seeing. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “You yourself” 3:21 p9pl rc://*/ta/man/translate/figs-explicit לִ⁠שְׁנֵי֙ הַ⁠מְּלָכִ֣ים הָ⁠אֵ֔לֶּה 1 Here, the term **these two kings** refers to King Sihon and King Og, whom the Israelites defeated. You could include this information if that would be helpful to your readers. Alternate translation: “to these two kings, Sihon and Og” 3:21 d7dr rc://*/ta/man/translate/figs-explicit שָֽׁמָּ⁠ה 1 Here, the word **there** refers to all of the land that Yahweh promised to give to the Israelites. You could include this information if that would be helpful to your readers. Alternate translation: “in the land that he will give you” -3:22 w5lw rc://*/ta/man/translate/writing-pronouns לֹ֖א תְִּירָא֑וּ⁠ם 1 The pronoun **them** refers to the people who live in the land that the Israelites are about to occupy. If this is not clear for your readers, you could use the person's name here. Alternate translation: “Do not fear the people who live in the land” +3:22 w5lw rc://*/ta/man/translate/writing-pronouns לֹ֖א תְִּירָא֑וּ⁠ם 1 The pronoun **them** refers to the people who live in the land that the Israelites are about to occupy. If this is not clear for your readers, you could use the names of the people groups here. Alternate translation: “Do not fear the people who live in the land” 3:22 cl6k rc://*/ta/man/translate/grammar-connect-logic-result כִּ֚י 1 The word translated as **for** indicates that what follows is a reason for what came before. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation: “because” 3:22 o5gl rc://*/ta/man/translate/writing-pronouns ה֖וּא הַ⁠נִּלְחָ֥ם 1 For emphasis, Moses is stating the pronoun **himself**, whose meaning is already included in the verb **fight**. Moses uses the word **himself** to emphasize how significant it was that Yahweh will fight for the Israelites. If your language can state implied pronouns explicitly for emphasis, you may want to use that construction in your translation. Other languages may have other ways of bringing out this emphasis. The ULT does so by using the intensive pronoun **himself**. Alternate translation: “it is he who will fight” 3:23 d3fi rc://*/ta/man/translate/writing-quotations לֵ⁠אמֹֽר 1 Here, the word **saying** introduces direct speech. Consider natural ways of doing that in your own language. 3:24 z9tn rc://*/ta/man/translate/figs-123person עַבְדְּ⁠ךָ֔ 1 Here, Moses is referring to himself as **your servant**, which is a polite way of speaking to someone with greater authority. Alternate translation: “me, your servant,” -3:24 bulf rc://*/ta/man/translate/figs-yousingular אַתָּ֤ה & עַבְדְּ⁠ךָ֔ & אֶ֨ת־גָּדְלְ⁠ךָ֔ וְ⁠אֶת־יָדְ⁠ךָ֖ הַ⁠חֲזָקָ֑ה & כְ⁠מַעֲשֶׂ֖י⁠ךָ וְ⁠כִ⁠גְבוּרֹתֶֽ⁠ךָ 1 Here, the pronoun **you** and **your** are singular because they refer to Yahweh. +3:24 bulf rc://*/ta/man/translate/figs-yousingular אַתָּ֤ה & עַבְדְּ⁠ךָ֔ & אֶ֨ת־גָּדְלְ⁠ךָ֔ וְ⁠אֶת־יָדְ⁠ךָ֖ הַ⁠חֲזָקָ֑ה & כְ⁠מַעֲשֶׂ֖י⁠ךָ וְ⁠כִ⁠גְבוּרֹתֶֽ⁠ךָ 1 Here, the pronouns **you** and **your** are singular because they refer to Yahweh. 3:24 rgyp rc://*/ta/man/translate/figs-doublet אֶ֨ת־גָּדְלְ⁠ךָ֔ וְ⁠אֶת־יָדְ⁠ךָ֖ הַ⁠חֲזָקָ֑ה 1 The terms **greatness** and **strong hand** mean similar things. Moses is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “your powerful greatness” 3:24 idr1 rc://*/ta/man/translate/figs-metonymy יָדְ⁠ךָ֖ הַ⁠חֲזָקָ֑ה 1 Here, **hand** represents Yahweh’s power. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “your strong power” 3:24 qkn5 rc://*/ta/man/translate/figs-rquestion מִי־אֵל֙ בַּ⁠שָּׁמַ֣יִם וּ⁠בָ⁠אָ֔רֶץ אֲשֶׁר־יַעֲשֶׂ֥ה כְ⁠מַעֲשֶׂ֖י⁠ךָ וְ⁠כִ⁠גְבוּרֹתֶֽ⁠ךָ 1 Moses uses a question to emphasize that Yahweh is the only God, and only he has the power to do the works he has done. If it would be helpful in your language, you could express this question as a statement or an exclamation. Alternate translation: “No god in heaven or in earth could do works as your works and as your mighty deeds.” @@ -411,52 +411,52 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 3:24 sd4i rc://*/ta/man/translate/figs-doublet כְ⁠מַעֲשֶׂ֖י⁠ךָ וְ⁠כִ⁠גְבוּרֹתֶֽ⁠ךָ 1 The terms **works** and **mighty deeds** mean similar things. Moses is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “as your very mighty works” 3:25 qg4d rc://*/ta/man/translate/writing-politeness נָּ֗א 1 The word translated as **please** here is a term used in polite requests. If it would be helpful for your readers, you could use an equivalent expression for making a polite request. 3:25 c8zq rc://*/ta/man/translate/figs-explicit בְּ⁠עֵ֣בֶר הַ⁠יַּרְדֵּ֑ן 1 The implication is that the land **across the Jordan** is on the west side. When Moses spoke these words to Yahweh, he was east of the Jordan River in Moab. Alternate translation: “is west of the Jordan River.” -3:26 p3zp rc://*/ta/man/translate/figs-explicit וַ⁠יִּתְעַבֵּ֨ר יְהוָ֥ה בִּ⁠י֙ לְמַ֣עַנְ⁠כֶ֔ם 1 This refers to [Numbers 20](Num/20/10.md), when Moses disobeyed what Yahweh told him to do, because Moses was angry with the people of Israel. The Israelite people complained that they did not have water in the wilderness. Yahweh told Moses to speak to the rock so water would come out, but Moses disobeyed Yahweh and struck the rock with his staff. As a result, Yahweh promised that Moses would not enter the land. +3:26 p3zp rc://*/ta/man/translate/figs-explicit וַ⁠יִּתְעַבֵּ֨ר יְהוָ֥ה בִּ⁠י֙ לְמַ֣עַנְ⁠כֶ֔ם 1 This refers to [Numbers 20](Num/20/10.md), when Moses, because he was angry with the people of Israel, disobeyed what Yahweh told him to do. The Israelite people complained that they did not have water in the wilderness. Yahweh told Moses to speak to the rock so water would come out, but Moses disobeyed Yahweh and struck the rock with his staff. As a result, Yahweh promised that Moses would not enter the land. 3:26 s3s3 rc://*/ta/man/translate/figs-declarative אַל־תּ֗וֹסֶף 1 Yahweh is using the form **you shall** to give an instruction or command. If it would be helpful in your language, you could translate these words using a command or instruction form. Alternate translation: “do not continue” 3:27 s4i8 rc://*/ta/man/translate/figs-metonymy רֹ֣אשׁ 1 Here, **head** represents the top of something. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “the peak of” 3:27 qm9b rc://*/ta/man/translate/translate-names הַ⁠פִּסְגָּ֗ה 1 The word **Pisgah** is the name of a mountain. See how you translated this is in [verse 17](../03/17.md). 3:27 rbsz rc://*/ta/man/translate/figs-idiom וְ⁠שָׂ֥א עֵינֶ֛י⁠ךָ 1 Here, the term **lift up your eyes** means “look.” If this phrase does not have that meaning in your language, you could use an expression from your language that does have this meaning or state the meaning plainly. Alternate translation: “and gaze” 3:27 deul rc://*/ta/man/translate/figs-yousingular עֲלֵ֣ה & וְ⁠שָׂ֥א עֵינֶ֛י⁠ךָ & וּ⁠רְאֵ֣ה בְ⁠עֵינֶ֑י⁠ךָ & לֹ֥א תַעֲבֹ֖ר 1 The command forms and the words **you** and **your** are singular here because they refer to Moses. -3:27 a7ag rc://*/ta/man/translate/figs-explicit וּ⁠רְאֵ֣ה בְ⁠עֵינֶ֑י⁠ךָ 1 Yahweh uses the phrase **look with your eyes** to emphasize that Moses will only see but not enter the land. You could include this information if that would be helpful to your readers. Alternate translation: “And only look with your eyes” +3:27 a7ag rc://*/ta/man/translate/figs-explicit וּ⁠רְאֵ֣ה בְ⁠עֵינֶ֑י⁠ךָ 1 Yahweh uses the phrase **look with your eyes** to emphasize that Moses will only see but not enter the land. You could include this information if that would be helpful to your readers. Alternate translation: “And you may only look with your eyes” 3:28 x7d3 rc://*/ta/man/translate/figs-yousingular וְ⁠צַ֥ו & וְ⁠חַזְּקֵ֣⁠הוּ וְ⁠אַמְּצֵ֑⁠הוּ & תִּרְאֶֽה 1 The command forms and the word **you** are singular here because they refer to Moses. 3:28 swy2 rc://*/ta/man/translate/figs-doublet וְ⁠חַזְּקֵ֣⁠הוּ וְ⁠אַמְּצֵ֑⁠הוּ 1 The terms **encourage** and **strengthen** mean similar things. Yahweh is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “and greatly strengthen him” 3:28 qi30 rc://*/ta/man/translate/figs-explicitinfo לִ⁠פְנֵי֙ 1 Here, **faces** represent the presence of people. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “before” 3:28 lo1o rc://*/ta/man/translate/figs-rpronouns וְ⁠הוּא֙ יַנְחִ֣יל אוֹתָ֔⁠ם 1 Yahweh uses the word **himself** to emphasize how significant it was that Joshua will enable the Israelite people to conquer the land instead of Moses. Use a way that is natural in your language to indicate this significance. Alternate translation: “and it is he who will cause them to inherit” 3:28 tsxo rc://*/ta/man/translate/figs-explicit אֶת־הָ⁠אָ֖רֶץ אֲשֶׁ֥ר תִּרְאֶֽה 1 The implication is that from the top of Mount Pisgah Moses **will see the land** that Joshua will lead the Israelites to conquer. You could include this information if that would be helpful to your readers. Alternate translation: “the land that you will see from the top of Mount Pisgah” 3:29 dut2 rc://*/ta/man/translate/translate-names בֵּ֥ית פְּעֽוֹר 1 The term **Beth Peor** is the name of a town in Moab near Mount Pisgah. -4:intro d8g8 0 # Deuteronomy 4 General Notes\n\n## Chapter Outline\n- vv. 1-40: Moses encourages the Israelites to obey Yahweh\n- vv. 41-43: Moses appoints cities of refuge\n- vv. 44-49: Summary of Moses’ first speech\n\n## Special Concepts in This Chapter\n\n### Moses’ instructions\nMoses is not allowed to enter into the Promised Land. Since the Israelites are getting ready to possess the Promised Land, Moses gives them some last instructions before his death. (See: [[rc://*/tw/dict/bible/kt/promisedland]])\n\n### The universe\n\nThe ancient Hebrews believed that the earth was resting with water around it and below it. Translators should try to keep these original images in their work, even though readers in their project language might have a completely different idea of what the universe is like.\n\n### Yahweh’s presence\n\nAs God, Yahweh is everywhere and cannot be limited to a single space. When Yahweh is “near” or “with” the Israelites, that means that Yahweh was with the Israelites in a special way. Yahweh is so holy that a person would die if they saw him. So, when the Israelites “see” Yahweh, that means that they saw Yahweh’s miracles or other things that Yahweh uses to show who he is.\n\n### Yahweh’s inheritance\n\nMoses refers to the people of Israel as Yahweh’s inheritance. Yahweh chose the people of Israel out of all the peoples of the world in order to show his power and greatness. Yahweh wants the people of Israel to follow his rules because he has a special relationship with them. \n\n## Other Possible Translation Difficulties in this Chapter\n\n### Rhetorical questions\n\nMoses uses several rhetorical questions in this chapter. The purpose of these questions is to convince his readers to obey his instructions. (See: [[rc://*/ta/man/translate/figs-rquestion]])\n\n### Words for the law\n- statutes\n- ordinances\n- judgments\nMoses uses several words to refer to the law that Yahweh commanded the Israelites. It is unclear what the differences are between these terms. If your language has different terms for the law, you could use them here to differentiate between the different Hebrew words. (See: [[rc://*/ta/man/translate/translate-unknown]])\n\n### Pronouns\n\nMoses is speaking to the Israelites who are alive, but he refers to events that happened to their ancestors. The pronoun **you** and **your** are plural here unless otherwise noted. If it would be helpful for your readers, you could explicitly state that these events happened to their ancestors. (See: [[rc://*/ta/man/translate/writing-pronouns]]) +4:intro d8g8 0 # Deuteronomy 4 General Notes\n\n## Chapter Outline\n- vv. 1-40: Moses encourages the Israelites to obey Yahweh\n- vv. 41-43: Moses appoints cities of refuge\n- vv. 44-49: Summary of Moses’ first speech\n\n## Special Concepts in This Chapter\n\n### Moses’ instructions\nMoses is not allowed to enter into the Promised Land. Since the Israelites are getting ready to possess the Promised Land, Moses gives them some last instructions before his death. (See: [[rc://*/tw/dict/bible/kt/promisedland]])\n\n### The universe\n\nThe ancient Hebrews believed that the earth was resting with water around it and below it. Translators should try to keep these original images in their work, even though readers in their project language might have a completely different idea of what the universe is like.\n\n### Yahweh’s presence\n\nAs God, Yahweh is everywhere and cannot be limited to a single space. When Yahweh is “near” or “with” the Israelites, that means that Yahweh was with the Israelites in a special way. Yahweh is so holy that a person would die if they saw him. So, when the Israelites “see” Yahweh, that means that they saw Yahweh’s miracles or other things that Yahweh uses to show who he is.\n\n### Yahweh’s inheritance\n\nMoses refers to the people of Israel as Yahweh’s inheritance. Yahweh chose the people of Israel out of all the peoples of the world in order to show his power and greatness. Yahweh wants the people of Israel to follow his commandments because he has a special relationship with them. \n\n## Other Possible Translation Difficulties in this Chapter\n\n### Rhetorical questions\n\nMoses uses several rhetorical questions in this chapter. The purpose of these questions is to convince his readers to obey his instructions. (See: [[rc://*/ta/man/translate/figs-rquestion]])\n\n### Words for the law\n- statutes\n- ordinances\n- judgments\nMoses uses several words to refer to the law that Yahweh commanded the Israelites. It is unclear what the differences are between these terms. If your language has different terms for the law, you could use them here to differentiate between the different Hebrew words. (See: [[rc://*/ta/man/translate/translate-unknown]])\n\n### Pronouns\n\nMoses is speaking to the Israelites who are alive, but he refers to events that happened to their ancestors. The pronoun **you** and **your** are plural here unless otherwise noted. If it would be helpful for your readers, you could explicitly state that these events happened to their ancestors. (See: [[rc://*/ta/man/translate/writing-pronouns]]) 4:1 m1n5 rc://*/ta/man/translate/figs-metonymy יִשְׂרָאֵ֗ל 1 Here, **Israel** represents the people of Israel. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “people of Israel” 4:1 hfw2 rc://*/ta/man/translate/figs-doublet אֶל־הַֽ⁠חֻקִּים֙ וְ⁠אֶל־הַ⁠מִּשְׁפָּטִ֔ים 1 The terms **statutes** and **ordinances** mean similar things. Moses is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “to the important statutes” 4:1 zdp5 rc://*/ta/man/translate/grammar-connect-logic-goal לְמַ֣עַן 1 Here, **so that** marks what comes after as the goal or purpose of what comes before. Moses wants the Israelites to live in the land. Use a connector in your language that makes it clear that this is the purpose. 4:1 x82m rc://*/ta/man/translate/translate-tense נֹתֵ֥ן לָ⁠כֶֽם 1 Here Moses could be using the present tense: (1) to refer to something that has already happened. Alternate translation: “gave to you” (2) to refer to something that will certainly happen in the future. Alternate translation: “is about to give to you” -4:2 ft3x rc://*/ta/man/translate/figs-synecdoche הַ⁠דָּבָר֙ 1 Here, **word** represents all of the words of the law that Yahweh spoke to Moses. If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: “everything” +4:2 ft3x rc://*/ta/man/translate/figs-synecdoche הַ⁠דָּבָר֙ 1 Here, **word** represents all of the words of the law that Yahweh spoke to Moses. If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: “the statutes” or "the words of the law" 4:2 r77u rc://*/ta/man/translate/figs-possession מִצְוֺת֙ יְהוָ֣ה 1 Here, Moses is using the possessive form to describe **commandments** that come from **Yahweh**. If your language would not use the possessive form for this, you could use an equivalent expression. Alternate translation: “the commandments given by Yahweh” 4:3 u7gv rc://*/ta/man/translate/figs-synecdoche עֵֽינֵי⁠כֶם֙ 1 Moses is using **eyes** to represent all of a person in the act of seeing. If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: “All of you” 4:3 bs2a rc://*/ta/man/translate/figs-explicit בְּ⁠בַ֣עַל פְּע֑וֹר 1 Here, Moses is referring to the events of [Numbers 25:1-9](Num/25/01.md), when Israelite men committed sexual immorality with Moabite women. The women tempted the Israelite men to worship their idol, the **Baal** of **Peor**. As a result, Yahweh punished the Israelites with a plague until Phinehas the priest killed a man who was still committing adultery. -4:3 p9ok rc://*/ta/man/translate/figs-metaphor הָלַךְ֙ אַחֲרֵ֣י 1 Here, **walked after** means “worshiped.” Moses is speaking of worshipping idols as if people were physically walking behind idols to follow them. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “worshiped” +4:3 p9ok rc://*/ta/man/translate/figs-metaphor הָלַךְ֙ אַחֲרֵ֣י 1 Here, **walked after** means “worshiped.” Moses is speaking of worshiping idols as if people were physically walking behind idols to follow them. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “worshiped” 4:3 naji rc://*/ta/man/translate/figs-explicit הִשְׁמִיד֛⁠וֹ 1 The implication is that Yahweh **destroyed them** by killing them. You could include this information if that would be helpful to your readers. Alternate translation: “has killed them” 4:3 yl8h rc://*/ta/man/translate/figs-youcrowd מִ⁠קִּרְבֶּֽ⁠ךָ 1 Even though Moses is speaking to all of the Israelites, the pronoun **your** is singular in this verse. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. -4:4 x6hf rc://*/ta/man/translate/figs-metaphor הַ⁠דְּבֵקִ֔ים בַּ⁠יהוָ֖ה 1 Moses speaks as if obeying Yahweh was like physically holding on to a person. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “who carefully obeyed Yahweh” -4:5 hs9r rc://*/ta/man/translate/figs-metaphor רְאֵ֣ה 1 Moses is using the word **Look** to focus the Israelites' attention on what he is about to say. Your language may have a comparable expression that you could use in your translation. Alternate translation: “Pay attention” -4:5 wsdh rc://*/ta/man/translate/figs-doublet חֻקִּים֙ וּ⁠מִשְׁפָּטִ֔ים 1 The terms **states** and **ordinances** mean similar things. Moses clearer for your readers, you could express the emphasis with a single phrase. See how you translated this in [verse 1](../01/01.md). Alternate translation: “important rules” -4:5 bis8 rc://*/ta/man/translate/figs-distinguish אֱלֹהָ֑⁠י 1 Here, Moses refers to Yahweh as **my God** in order to emphasize that he himself worships and obeys Yahweh. He does not mean that he is the only one who worships Yahweh. If this would not be clear for your readers, you could use an equivalent expression to describe Moses’ relationship with Yahweh. Alternate translation: “the God whom I worship” +4:4 x6hf rc://*/ta/man/translate/figs-metaphor הַ⁠דְּבֵקִ֔ים בַּ⁠יהוָ֖ה 1 Moses speaks as if obeying Yahweh were like physically holding on to him as one would hold on to another person. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “who carefully obeyed Yahweh” +4:5 hs9r rc://*/ta/man/translate/figs-metaphor רְאֵ֣ה 1 Moses is using the word **Look** to focus the Israelites' attention on what he is about to say. Your language may have a comparable expression that you could use in your translation. Alternate translation: “See” +4:5 wsdh rc://*/ta/man/translate/figs-doublet חֻקִּים֙ וּ⁠מִשְׁפָּטִ֔ים 1 The terms **statutes** and **ordinances** mean similar things. If it would be helpful for your readers, you could express the emphasis with a single phrase. See how you translated this in [verse 1](../01/01.md). Alternate translation: “important commandments” +4:5 bis8 rc://*/ta/man/translate/figs-distinguish אֱלֹהָ֑⁠י 1 Here, Moses refers to Yahweh as **my God** in order to emphasize that he himself worships and obeys Yahweh. He does not mean that he is the only one who worships Yahweh. If this would not be clear for your readers, you could use an equivalent expression to describe Moses’ relationship with Yahweh. Alternate translation, adding a comma after Yahweh: “, the God whom I worship,” 4:5 v63r rc://*/ta/man/translate/figs-explicitinfo בָּאִ֥ים שָׁ֖מָּ⁠ה לְ⁠רִשְׁתָּֽ⁠הּ 1 The expression **going into to possess it** contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. Alternate translation: “are going into to possess” 4:6 zr9k rc://*/ta/man/translate/figs-doublet וּ⁠שְׁמַרְתֶּם֮ וַ⁠עֲשִׂיתֶם֒ 1 The terms **keep** and **do** mean similar things. Moses is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “And you shall carefully do them” 4:6 fau5 rc://*/ta/man/translate/figs-declarative וּ⁠שְׁמַרְתֶּם֮ וַ⁠עֲשִׂיתֶם֒ 1 Moses is using the form **you shall** to give an instruction or command. If it would be helpful in your language, you could translate these words using a command or instruction form. Alternate translation: “And keep and do them” 4:6 ce6l rc://*/ta/man/translate/grammar-connect-logic-result כִּ֣י 1 The word translated as **for** indicates that what follows is a reason for what came before. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation: “because” 4:6 bhy7 rc://*/ta/man/translate/figs-abstractnouns חָכְמַתְ⁠כֶם֙ וּ⁠בִ֣ינַתְ⁠כֶ֔ם 1 If your language does not use an abstract noun for the ideas of **wisdom** and **understanding**, you can express the same ideas in another way. Alternate translation: “is how you can act wisely and with understanding” 4:6 di77 rc://*/ta/man/translate/figs-doublet חָכְמַתְ⁠כֶם֙ וּ⁠בִ֣ינַתְ⁠כֶ֔ם & חָכָ֣ם וְ⁠נָב֔וֹן 1 The terms **wisdom** and **understanding** mean similar things. Moses is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “is your great wisdom … very wise” -4:6 f2rh rc://*/ta/man/translate/figs-idiom לְ⁠עֵינֵ֖י 1 Here, **in the eyes of** is an idiom for a person's opinion or evaluation. Moses speaks as if evaluating something was physically seeing it with one's **eyes**. If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “in the evaluation of” +4:6 f2rh rc://*/ta/man/translate/figs-idiom לְ⁠עֵינֵ֖י 1 Here, **in the eyes of** is an idiom for a person's opinion or evaluation. Moses speaks as if evaluating something were physically seeing it with one's **eyes**. If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “in the evaluation of” 4:6 ij0i rc://*/ta/man/translate/figs-metaphor יִשְׁמְע֗וּ⁠ן 1 Here, the word **hear** means “learn about.” Moses speaks as if hearing reports about Yahweh’s law were the same as physically hearing the law itself. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “will hear about” 4:6 dkil rc://*/ta/man/translate/writing-quotations וְ⁠אָמְר֗וּ 1 Here, the word **say** introduces direct speech. Consider natural ways of introducing direct quotations in your language. 4:6 sr33 rc://*/ta/man/translate/figs-metonymy עַם־חָכָ֣ם וְ⁠נָב֔וֹן הַ⁠גּ֥וֹי הַ⁠גָּד֖וֹל הַ⁠זֶּֽה 1 Here, **nation** represents the people of that nation. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “the people of this great nation are wise and understanding” 4:7 thf7 rc://*/ta/man/translate/grammar-connect-logic-result כִּ֚י 1 The word translated as **For** indicates that what follows is a reason for what came before. Use a connector in your language that makes it clear that what follows is a reason for what came before. -4:7 hx9w rc://*/ta/man/translate/figs-metaphor קְרֹבִ֣ים אֵלָ֑י⁠ו 1 Here Moses is speaking of Yahweh’s protection and guidance as if Yahweh could physically come **near** to the Israelites. See book introduction for more information about Yahweh’s presence. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “who is protecting it” -4:7-8 m62n rc://*/ta/man/translate/figs-rquestion כִּ֚י מִי־ג֣וֹי גָּד֔וֹל אֲשֶׁר־ל֥⁠וֹ אֱלֹהִ֖ים קְרֹבִ֣ים אֵלָ֑י⁠ו כַּ⁠יהוָ֣ה אֱלֹהֵ֔י⁠נוּ בְּ⁠כָּל־קָרְאֵ֖⁠נוּ אֵלָֽי⁠ו׃ &\nוּ⁠מִי֙ גּ֣וֹי גָּד֔וֹל אֲשֶׁר־ל֛⁠וֹ חֻקִּ֥ים וּ⁠מִשְׁפָּטִ֖ים צַדִּיקִ֑ם כְּ⁠כֹל֙ הַ⁠תּוֹרָ֣ה הַ⁠זֹּ֔את אֲשֶׁ֧ר אָנֹכִ֛י נֹתֵ֥ן לִ⁠פְנֵי⁠כֶ֖ם הַ⁠יּֽוֹם׃ 1 Moses is using the question form to emphasize how great Yahweh is compared to the idols that other nations follow. If you would not use the question form for this purpose in your language, you could translate these questions as statements or exclamations. Alternate translation: “For there is no other great nation that has a god near to it as Yahweh our God is whenever we call on him. And, there is no other great nation that has statues and ordinances righteous as all this law that I am giving before your faces today.” +4:7 hx9w rc://*/ta/man/translate/figs-metaphor קְרֹבִ֣ים אֵלָ֑י⁠ו 1 Here Moses is speaking of Yahweh’s protection and guidance as if Yahweh could physically come **near** to the Israelites. See the book introduction for more information about Yahweh’s presence. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “who is protecting it” +4:7-8 m62n rc://*/ta/man/translate/figs-rquestion כִּ֚י מִי־ג֣וֹי גָּד֔וֹל אֲשֶׁר־ל֥⁠וֹ אֱלֹהִ֖ים קְרֹבִ֣ים אֵלָ֑י⁠ו כַּ⁠יהוָ֣ה אֱלֹהֵ֔י⁠נוּ בְּ⁠כָּל־קָרְאֵ֖⁠נוּ אֵלָֽי⁠ו׃ &\nוּ⁠מִי֙ גּ֣וֹי גָּד֔וֹל אֲשֶׁר־ל֛⁠וֹ חֻקִּ֥ים וּ⁠מִשְׁפָּטִ֖ים צַדִּיקִ֑ם כְּ⁠כֹל֙ הַ⁠תּוֹרָ֣ה הַ⁠זֹּ֔את אֲשֶׁ֧ר אָנֹכִ֛י נֹתֵ֥ן לִ⁠פְנֵי⁠כֶ֖ם הַ⁠יּֽוֹם׃ 1 Moses is using the question form to emphasize how great Yahweh is compared to the lifeless idols that other nations follow. If you would not use the question form for this purpose in your language, you could translate these questions as statements or exclamations. Alternate translation: “For there is no other great nation that has a god near to it as Yahweh our God is whenever we call on him. And, there is no other great nation that has statutes and ordinances as righteous as all this law that I am giving before your faces today.” 4:8 g3lt rc://*/ta/man/translate/figs-doublet חֻקִּ֥ים וּ⁠מִשְׁפָּטִ֖ים 1 The terms **statutes** and **ordinances** mean similar things. Moses is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “important rules” -4:8 po9p rc://*/ta/man/translate/figs-metaphor נֹתֵ֥ן 1 Here Moses is speaking of reading the law as if he was physically **giving** it to the Israelites. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “am repeating” +4:8 po9p rc://*/ta/man/translate/figs-metaphor נֹתֵ֥ן 1 Here Moses is speaking of reading the law as if he were physically **giving** it to the Israelites. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “am repeating” 4:8 odq5 rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵי⁠כֶ֖ם 1 Here, **faces** represents the presence of people. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “before you” -4:9 z7zs rc://*/ta/man/translate/figs-distinguish רַ֡ק 1 Here, Moses is using **Only** to emphasize his commands. He does not mean that the commands are the only commands that the Israelites should obey. If this would not be clear for your readers, you could use an equivalent expression to emphasize commands. Alternate translation: “But make sure of this:” +4:9 z7zs rc://*/ta/man/translate/figs-distinguish רַ֡ק 1 Here Moses is using **Only** to emphasize his commands. He does not mean that the commands are the only commands that the Israelites should obey. If this would not be clear for your readers, you could use an equivalent expression to emphasize commands. Alternate translation: “But make sure of this:” or "Be sure that you" 4:9 bfw3 rc://*/ta/man/translate/figs-youcrowd הִשָּׁ֣מֶר לְ⁠ךָ֩ וּ⁠שְׁמֹ֨ר נַפְשְׁ⁠ךָ֜ & תִּשְׁכַּ֨ח & עֵינֶ֗י⁠ךָ & מִ⁠לְּבָ֣בְ⁠ךָ֔ & חַיֶּ֑י⁠ךָ וְ⁠הוֹדַעְתָּ֥⁠ם לְ⁠בָנֶ֖י⁠ךָ & בָנֶֽי⁠ךָ 1 Even though Moses is speaking to all the Israelites, **you**, **your**, and the command forms are singular in this verse. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. 4:9 d2dg rc://*/ta/man/translate/figs-doublet הִשָּׁ֣מֶר לְ⁠ךָ֩ וּ⁠שְׁמֹ֨ר נַפְשְׁ⁠ךָ֜ מְאֹ֗ד 1 The terms **guard yourself** and **guard your spirit strongly** mean similar things. Moses is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “carefully guard all of yourself” 4:9 i05z rc://*/ta/man/translate/figs-hypo פֶּן & וּ⁠פֶן 1 Moses uses the word **lest** to introduce a hypothetical condition as a warning. Use a natural form in your language for introducing a situation that could happen. Alternate translation: “in case … and in case” @@ -482,79 +482,79 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 4:16 f5bb rc://*/ta/man/translate/figs-hypo פֶּ֨ן 1 Moses is using the word **lest** to introduce a hypothetical condition as a warning. Use a natural form in your language for introducing a situation that could happen. Alternate translation: “in case” 4:16 ouuk rc://*/ta/man/translate/figs-explicit תַּשְׁחִת֔וּ⁠ן 1 Here, the term **act corruptly** means to sin or do wrong. You could include this information if that would be helpful to your readers. Alternate translation: “you sin” 4:16 n63q rc://*/ta/man/translate/figs-abstractnouns תַּבְנִ֥ית 1 If your language does not use an abstract noun for the idea of **likeness**, you can express the same idea in another way. Alternate translation: “anything looking like a” -4:16 r6fd rc://*/ta/man/translate/figs-distinguish זָכָ֖ר א֥וֹ נְקֵבָֽה 1 Here, **male or female** refers to human beings, not to animals. Be sure that this distinction is clear in your translation. Alternate translation: “male person or female person” +4:16 r6fd rc://*/ta/man/translate/figs-distinguish זָכָ֖ר א֥וֹ נְקֵבָֽה 1 Here, **male or female** refers to human beings, not to animals. Be sure that this distinction is clear in your translation. Alternate translation: “a male person or a female person” 4:17 dsbm rc://*/ta/man/translate/figs-abstractnouns תַּבְנִ֕ית & תַּבְנִית֙ 1 If your language does not use an abstract noun for the idea of **likeness**, you can express the same idea in another way. Alternate translation: “anything looking like … anything looking like” 4:18 fgec rc://*/ta/man/translate/figs-abstractnouns תַּבְנִ֕ית & תַּבְנִ֛ית 1 If your language does not use an abstract noun for the idea of **likeness**, you can express the same idea in another way. Alternate translation: “anything looking like … anything looking like” -4:18 xe6b rc://*/ta/man/translate/figs-explicit רֹמֵ֖שׂ 1 A **creeping thing** is any creature that crawls on the ground. This could include reptiles and insects. You could include this information if that would be helpful to your readers. Alternate translation: “reptile” +4:18 xe6b rc://*/ta/man/translate/figs-explicit רֹמֵ֖שׂ 1 A **creeping thing** means any creature that crawls on the ground. This could include reptiles and insects. You could include this information if that would be helpful to your readers. Alternate translation: “reptile” 4:19 hips rc://*/ta/man/translate/figs-hypo וּ⁠פֶן 1 Moses uses the word **lest** to introduce a hypothetical condition as a warning. Use a natural form in your language for introducing a situation that could happen. Alternate translation: “And in case” 4:19 a5bt rc://*/ta/man/translate/figs-youcrowd תִּשָּׂ֨א עֵינֶ֜י⁠ךָ & וְֽ֠⁠רָאִיתָ & וְ⁠נִדַּחְתָּ֛ וְ⁠הִשְׁתַּחֲוִ֥יתָ & וַ⁠עֲבַדְתָּ֑⁠ם & אֱלֹהֶ֨י⁠ךָ֙ 1 Even though Moses is speaking to a group of people, **you** and **your** are singular in this verse. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. -4:19 d0wc rc://*/ta/man/translate/figs-idiom תִּשָּׂ֨א עֵינֶ֜י⁠ךָ 1 Here, **lift up your eyes** is an idiom that means “you look.” If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “turn your eyes” or “you look” +4:19 d0wc rc://*/ta/man/translate/figs-idiom תִּשָּׂ֨א עֵינֶ֜י⁠ךָ 1 Here, **you lift up your eyes** is an idiom that means “you look.” If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “you turn your eyes” or “you look” 4:19 r5pg rc://*/ta/man/translate/figs-idiom כֹּ֚ל צְבָ֣א הַ⁠שָּׁמַ֔יִם 1 Here, **all the multitude of the heavens** is an idiom that means “all the heavenly bodies in the sky.” If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “all the heavenly bodies in the sky”\n 4:19 mg57 rc://*/ta/man/translate/figs-activepassive וְ⁠נִדַּחְתָּ֛ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “and let them seduce you” 4:19 os1x rc://*/ta/man/translate/figs-explicit וְ⁠נִדַּחְתָּ֛ 1 The implication is that the Israelites might **be seduced** to worship the sun, moon, or stars and commit the sin of idolatry. You could include this information if it would be helpful for your readers. Alternate translation: “and be seduced to idolatry” -4:19 mpi9 rc://*/ta/man/translate/figs-metaphor אֲשֶׁ֨ר חָלַ֜ק יְהוָ֤ה אֱלֹהֶ֨י⁠ךָ֙ אֹתָ֔⁠ם לְ⁠כֹל֙ הָֽ⁠עַמִּ֔ים תַּ֖חַת כָּל־הַ⁠שָּׁמָֽיִם 1 Moses speaks of the heavenly bodies as if they were small objects that Yahweh **allotted** and gave out to the people groups. Moses means that all people groups are able to see the sun, moon, and the stars. Alternate translation: “that Yahweh your God has allowed all the peoples under all the heavens to see” -4:20 uej2 rc://*/ta/man/translate/figs-metaphor מִ⁠כּ֥וּר הַ⁠בַּרְזֶ֖ל 1 An **iron furnace** is very hot, and people use it to melt iron. Moses speaks as if the Israelites’ suffering in Egypt was so severe that it was like an **iron furnace** and the Israelites were the iron inside the furnace. Alternate translation: “brought you out of the land where the Egyptians oppressed you” -4:20 c59d rc://*/ta/man/translate/figs-metaphor ל֛⁠וֹ לְ⁠עַ֥ם נַחֲלָ֖ה 1 Moses speaks as if all the people of Israel were one object that Yahweh owns. Moses means that Yahweh chose to have a special relationship with Israel. See chapter introduction for more information. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “his chosen people” +4:19 mpi9 rc://*/ta/man/translate/figs-metaphor אֲשֶׁ֨ר חָלַ֜ק יְהוָ֤ה אֱלֹהֶ֨י⁠ךָ֙ אֹתָ֔⁠ם לְ⁠כֹל֙ הָֽ⁠עַמִּ֔ים תַּ֖חַת כָּל־הַ⁠שָּׁמָֽיִם 1 Moses speaks of the heavenly bodies as if they were small objects that Yahweh **allotted** and gave out to the people groups. Moses means that all people groups are able to see the sun, moon, and the stars. Alternate translation: “those which Yahweh your God has allowed all the peoples under all the heavens to see” +4:20 uej2 rc://*/ta/man/translate/figs-metaphor מִ⁠כּ֥וּר הַ⁠בַּרְזֶ֖ל 1 An **iron furnace** is very hot; people use it to melt iron. Moses speaks as if the sufferings of the Israelites in Egypt were so severe that it was like being in an **iron furnace**; the Israelites were the iron inside the furnace. Alternate translation: “brought you out of the land where the Egyptians severely oppressed you” +4:20 c59d rc://*/ta/man/translate/figs-metaphor ל֛⁠וֹ לְ⁠עַ֥ם נַחֲלָ֖ה 1 Moses speaks as if all the people of Israel were one object that Yahweh owns. Moses means that Yahweh chose to have a special relationship with Israel. See the chapter introduction for more information. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “his chosen people” 4:20 ga0x rc://*/ta/man/translate/figs-explicit כַּ⁠יּ֥וֹם הַ⁠זֶּֽה 1 The implication is that the Israelites still have a special relationship with Yahweh at the time when Moses is giving this speech to them. You could include this information if that would be helpful to your readers. Alternate translation: “as you are this day as I speak to you” -4:21 l8rk rc://*/ta/man/translate/figs-explicit וַֽ⁠יהוָ֥ה הִתְאַנֶּף־בִּ֖⁠י עַל־דִּבְרֵי⁠כֶ֑ם וַ⁠יִּשָּׁבַ֗ע לְ⁠בִלְתִּ֤י עָבְרִ⁠י֙ אֶת־הַ⁠יַּרְדֵּ֔ן וּ⁠לְ⁠בִלְתִּי־בֹא֙ אֶל־הָ⁠אָ֣רֶץ הַ⁠טּוֹבָ֔ה 1 This refers to [Numbers 20](Num/20/10.md), when Moses disobeyed what Yahweh told him to do because Moses was angry with the people of Israel. The Israelite people complained that they did not have water in the wilderness. Yahweh told Moses to speak to the rock so water would come out, but Moses disobeyed Yahweh and struck the rock with his staff. As a result, Yahweh **swore** that Moses would not enter the land. +4:21 l8rk rc://*/ta/man/translate/figs-explicit וַֽ⁠יהוָ֥ה הִתְאַנֶּף־בִּ֖⁠י עַל־דִּבְרֵי⁠כֶ֑ם וַ⁠יִּשָּׁבַ֗ע לְ⁠בִלְתִּ֤י עָבְרִ⁠י֙ אֶת־הַ⁠יַּרְדֵּ֔ן וּ⁠לְ⁠בִלְתִּי־בֹא֙ אֶל־הָ⁠אָ֣רֶץ הַ⁠טּוֹבָ֔ה 1 This refers to [Numbers 20](Num/20/10.md), when Moses disobeyed what Yahweh told him to do because Moses was angry with the people of Israel. The Israelite people complained that they did not have water in the wilderness. Yahweh told Moses to speak to the rock so water would come out, but Moses disobeyed Yahweh and struck the rock with his staff. As a result, Yahweh **swore** that Moses would not **go in to the good land**. 4:21 mnnq rc://*/ta/man/translate/translate-tense יְהוָ֣ה אֱלֹהֶ֔י⁠ךָ נֹתֵ֥ן 1 Here Moses could be using the present tense: (1) to refer to something that Yahweh has already done. Alternate translation: “Yahweh your God has already given” (2) to refer to something that will certainly happen in the future. Alternate translation: “Yahweh your God is about to give” 4:21 qnf5 rc://*/ta/man/translate/figs-youcrowd אֱלֹהֶ֔י⁠ךָ & לְ⁠ךָ֖ 1 Even though Moses is speaking to all the Israelites, **you** and **your** are singular in this verse. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. -4:22 k52a rc://*/ta/man/translate/figs-youcrowd כִּ֣י 1 Moses uses the word **But** here to indicate a strong contrast between the fact that he will not enter the land while the Israelites will enter the land. In your translation, indicate this strong contrast in a way that is natural in your language. Alternate translation: “As for me,” +4:22 k52a rc://*/ta/man/translate/figs-youcrowd כִּ֣י 1 Moses uses the word **But** here to indicate a strong contrast between the fact that he will not enter the land, while the Israelites will enter the land. In your translation, indicate this strong contrast in a way that is natural in your language. Alternate translation: “As for me,” 4:22 xbn3 rc://*/ta/man/translate/figs-explicit בָּ⁠אָ֣רֶץ הַ⁠זֹּ֔את אֵינֶ֥⁠נִּי עֹבֵ֖ר אֶת־הַ⁠יַּרְדֵּ֑ן 1 The implication is that **this land** is the land of Moab, which is east of **the Jordan** River. You could include this information if that would be helpful to your readers. Alternate translation: “here in Moab. I will not cross to the west side of the Jordan” 4:23 gf5v rc://*/ta/man/translate/figs-hypo פֶּֽן 1 Moses is using the word **lest** to introduce a hypothetical condition as a warning. Use a natural form in your language for introducing a situation that could happen. Alternate translation: “in case” -4:23 ffm0 rc://*/ta/man/translate/figs-idiom אֶת־בְּרִ֤ית יְהוָה֙ אֱלֹ֣הֵי⁠כֶ֔ם אֲשֶׁ֥ר כָּרַ֖ת 1 To **cut** a **covenant** means to make a covenant. The phrase refers to ancient rituals around making covenants, which is illustrated in [Genesis 15](Gen/15/01). See the imagery and how you translated there. Alternate translation: “the covenant of Yahweh your God, which he made” +4:23 ffm0 rc://*/ta/man/translate/figs-idiom אֶת־בְּרִ֤ית יְהוָה֙ אֱלֹ֣הֵי⁠כֶ֔ם אֲשֶׁ֥ר כָּרַ֖ת 1 To **cut** a **covenant** means to make a covenant. The phrase refers to ancient rituals around making covenants, illustrated in [Genesis 15](Gen/15/01). See the imagery and how you translated there. Alternate translation: “the covenant of Yahweh your God, which he made” 4:23 k54j rc://*/ta/man/translate/figs-explicit צִוְּ⁠ךָ֖ 1 Yahweh **commanded** the Israelites not to make idols. You could include this information if that would be helpful to your readers. Alternate translation: “has commanded you not to do” 4:23 q9m3 rc://*/ta/man/translate/figs-youcrowd צִוְּ⁠ךָ֖ & אֱלֹהֶֽי⁠ךָ 1 Even though Moses is speaking to all the Israelites, **you** and **your** are singular here. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. 4:24 fc5i rc://*/ta/man/translate/grammar-connect-logic-result כִּ֚י 1 The word translated as **For** indicates that what follows is a reason for what came before. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation: “This is because” -4:24 z6c8 rc://*/ta/man/translate/figs-metaphor אֵ֥שׁ אֹכְלָ֖ה 1 Here Moses is speaking of Yahweh’s punishment when he is angry as if it were **a devouring fire**. Yahweh will destroy anyone who disobeys him. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “will destroy people who disobey him like a fire burns everything”\n +4:24 z6c8 rc://*/ta/man/translate/figs-metaphor אֵ֥שׁ אֹכְלָ֖ה 1 Here Moses is speaking of Yahweh’s punishment, when he is angry, as if it were **a devouring fire**. Yahweh will destroy anyone who disobeys him. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “will destroy people who disobey him as a fire burns everything”\n 4:25 sw65 rc://*/ta/man/translate/figs-youcrowd תוֹלִ֤יד & אֱלֹהֶ֖י⁠ךָ 1 Even though Moses is speaking to a group of people, **you** and **your** are singular here. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. 4:25 d5qj rc://*/ta/man/translate/figs-metaphor בָּנִים֙ וּ⁠בְנֵ֣י בָנִ֔ים 1 Here, **sons** means “children.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “children, and children of children” 4:25 adae rc://*/ta/man/translate/figs-explicit וּ⁠בְנֵ֣י בָנִ֔ים 1 The implication is that the living Israelites will bear children, and then those children will bear children. You could include this information if that would be helpful to your readers. Alternate translation: “and they beget sons” 4:25 y9c0 rc://*/ta/man/translate/grammar-connect-condition-hypothetical וְ⁠הִשְׁחַתֶּ֗ם 1 Moses is suggesting that this is a hypothetical condition, that Yahweh will only become angry and punish the Israelites if the Israelites sin by making an idol. Use a natural form in your language for introducing a situation that could happen. Alternate translation: “and if you act corruptly” 4:25 e3zj rc://*/ta/man/translate/figs-explicit וְ⁠הִשְׁחַתֶּ֗ם 1 Here, the term **act corruptly** means "to sin or do wrong." You could include this information if that would be helpful to your readers. Alternate translation: “and you sin” See how you translated these words in [verse 16](../04/16.md). -4:25 v824 rc://*/ta/man/translate/figs-idiom בְּ⁠עֵינֵ֥י 1 Here, **in the eyes of** is an idiom for a person's opinion or evaluation. Moses speaks as if evaluating something was physically seeing it with one's **eyes**. If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “in the evaluation of” +4:25 v824 rc://*/ta/man/translate/figs-idiom בְּ⁠עֵינֵ֥י 1 Here, **in the eyes of** is an idiom for a person's opinion or evaluation. Moses speaks as if evaluating something meant physically seeing it with one's **eyes**. If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “in the evaluation of” 4:26 ciie rc://*/ta/man/translate/figs-explicit הַעִידֹתִי֩ בָ⁠כֶ֨ם הַ⁠יּ֜וֹם אֶת־הַ⁠שָּׁמַ֣יִם וְ⁠אֶת־הָ⁠אָ֗רֶץ 1 The implication is that **the heavens and the earth** will **witness** how the Israelites will sin. You could include this information if that would be helpful to your readers. Alternate translation: “I will make sure the heavens and the earth pay attention to how you sin today” 4:26 lbi9 rc://*/ta/man/translate/figs-merism אֶת־הַ⁠שָּׁמַ֣יִם וְ⁠אֶת־הָ⁠אָ֗רֶץ 1 Here, Moses is referring to everything that exists in the universe by naming the parts that are at the extreme ends of it. Moses is referring to everything, living and non-living. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the whole universe” 4:26 c910 rc://*/ta/man/translate/figs-reduplication אָבֹ֣ד תֹּאבֵדוּ⁠ן֮ & הִשָּׁמֵ֖ד תִּשָּׁמֵדֽוּ⁠ן 1 The words **surely perish** and **completely destroyed** translate verbs that are repeated for emphasis. If your language can repeat words for emphasis, it would be appropriate to use that construction here in your translation. -4:26 r2k3 rc://*/ta/man/translate/figs-explicitinfo הָ⁠אָ֔רֶץ אֲשֶׁ֨ר אַתֶּ֜ם עֹבְרִ֧ים אֶת־הַ⁠יַּרְדֵּ֛ן שָׁ֖מָּ⁠ה לְ⁠רִשְׁתָּ֑⁠הּ 1 The expression **the land to which you are going over the Jordan to possess it** contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. Alternate translation: “the land which you are going over the Jordan to possess” +4:26 r2k3 rc://*/ta/man/translate/figs-explicitinfo הָ⁠אָ֔רֶץ אֲשֶׁ֨ר אַתֶּ֜ם עֹבְרִ֧ים אֶת־הַ⁠יַּרְדֵּ֛ן שָׁ֖מָּ⁠ה לְ⁠רִשְׁתָּ֑⁠הּ 1 The expression **the land to which you are going over the Jordan to possess it** contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. Alternate translation: “the land to which you are going over the Jordan to possess” 4:26 tz2p rc://*/ta/man/translate/figs-metaphor לֹֽא־תַאֲרִיכֻ֤⁠ן יָמִים֙ עָלֶ֔י⁠הָ 1 The implication is that if the Israelites sin by making idols, then they will leave the land and live somewhere else. Yahweh **will not prolong** the **days** when the Israelites can live on the land. You could include this information if it would be helpful for your readers. Alternate translation: “You will not be able to live on the land for long” -4:26 eme2 rc://*/ta/man/translate/figs-hyperbole הִשָּׁמֵ֖ד תִּשָּׁמֵדֽוּ⁠ן 1 As indicated in [verse 27](../04/27), not every Israelite will be killed. Here “completely destroyed” is a generalization used to emphasize that many of the Israelites will die.\nIf it would be helpful in your language, you could use a different way to express the emphasis. Alternate translation: “surely many of you will be destroyed” +4:26 eme2 rc://*/ta/man/translate/figs-hyperbole הִשָּׁמֵ֖ד תִּשָּׁמֵדֽוּ⁠ן 1 As indicated in [verse 27](../04/27), not every Israelite will be killed. Here “completely destroyed” is an overgeneralization used to emphasize that many of the Israelites will die. If it would be helpful in your language, you could use a different way to express the emphasis. Alternate translation: “surely many of you will be destroyed” 4:26 kwik rc://*/ta/man/translate/figs-activepassive הִשָּׁמֵ֖ד תִּשָּׁמֵדֽוּ⁠ן 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “I will cause you to die” -4:27 yy63 rc://*/ta/man/translate/figs-parallelism וְ⁠הֵפִ֧יץ יְהוָ֛ה אֶתְ⁠כֶ֖ם בָּ⁠עַמִּ֑ים & יְנַהֵ֧ג יְהוָ֛ה אֶתְ⁠כֶ֖ם שָֽׁמָּ⁠ה 1 These two phrases mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the phrases with a word other than **and** in order to show that the second phrase is repeating the first one, not saying something additional. Alternate translation: “And Yahweh will scatter you among the peoples … Yahweh indeed will drive you there” +4:27 yy63 rc://*/ta/man/translate/figs-parallelism וְ⁠הֵפִ֧יץ יְהוָ֛ה אֶתְ⁠כֶ֖ם בָּ⁠עַמִּ֑ים & יְנַהֵ֧ג יְהוָ֛ה אֶתְ⁠כֶ֖ם שָֽׁמָּ⁠ה 1 These two phrases mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the phrases with a word other than **and** in order to show that the second phrase is repeating the first one, not saying something additional. Alternate translation: “And Yahweh will scatter you among the peoples … , indeed, Yahweh will drive you there” 4:27 swv8 rc://*/ta/man/translate/figs-metaphor וְ⁠הֵפִ֧יץ יְהוָ֛ה אֶתְ⁠כֶ֖ם 1 Moses speaks as if the Israelite people were seeds that Yahweh could **scatter** around a field. Moses means that Yahweh will cause the Israelites to go live in many different places among many different peoples. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Yahweh will cause you to leave the land and live” 4:27 uka7 rc://*/ta/man/translate/figs-infostructure וְ⁠נִשְׁאַרְתֶּם֙ מְתֵ֣י מִסְפָּ֔ר 1 The implication is that the population of Israelites in each nation would be very small. If it would be more natural in your language, you could change the phrasing. Alternate translation: “and there will be few of you” -4:27 u1el rc://*/ta/man/translate/figs-metaphor יְנַהֵ֧ג יְהוָ֛ה אֶתְ⁠כֶ֖ם 1 Here Moses is speaking of the Israelites as if they were livestock that **Yahweh** could **drive** from one place to another. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Yahweh will force you to go” +4:27 u1el rc://*/ta/man/translate/figs-metaphor יְנַהֵ֧ג יְהוָ֛ה אֶתְ⁠כֶ֖ם 1 Here Moses is speaking of the Israelites as if they were livestock that **Yahweh** could **drive** from one place to another. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Yahweh will make you go” 4:28 f8ls rc://*/ta/man/translate/figs-possession מַעֲשֵׂ֖ה יְדֵ֣י אָדָ֑ם 1 Here, Moses is using the possessive form to describe a **work**, as in an object, that is made by **the hands of man**. If your language would not use the possessive form for this, you could use an equivalent expression to describe a man-made object. Alternate translation: “objects made by the hands of man” 4:28 eq2t rc://*/ta/man/translate/figs-synecdoche יְדֵ֣י אָדָ֑ם 1 Moses is using **hands** to represent all of a person in the act of making an idol. If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: “mere men” -4:29 nz82 rc://*/ta/man/translate/figs-explicit מִ⁠שָּׁ֛ם 1 The word **there** refers to all the other nations where Yahweh will force the Israelites to go if they disobey him. You could include this information if that would be helpful to your readers. Alternate translation: “from those other nations” +4:29 nz82 rc://*/ta/man/translate/figs-explicit מִ⁠שָּׁ֛ם 1 The word **there** refers to all the other nations where Yahweh will force the Israelites to live if they disobey him. You could include this information if that would be helpful to your readers. Alternate translation: “from those other nations” 4:29 dh1a rc://*/ta/man/translate/figs-metaphor וּ⁠בִקַּשְׁתֶּ֥ם מִ⁠שָּׁ֛ם אֶת־יְהוָ֥ה אֱלֹהֶ֖י⁠ךָ וּ⁠מָצָ֑אתָ כִּ֣י תִדְרְשֶׁ֔⁠נּוּ 1 Here Moses is speaking of praying to and knowing Yahweh as if one could physically **search for** and **seek** him and **find him** in a specific place. As God, Yahweh is everywhere and cannot be limited to a single space. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “And from there you will pray to Yahweh your God, and he will answer when you appeal to him” 4:29 t9hj rc://*/ta/man/translate/figs-youcrowd אֱלֹהֶ֖י⁠ךָ וּ⁠מָצָ֑אתָ & תִדְרְשֶׁ֔⁠נּוּ & לְבָבְ⁠ךָ֖ & נַפְשֶֽׁ⁠ךָ 1 Even though Moses is speaking to all the Israelites, **you** and **your** are singular here. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. -4:29 fki1 rc://*/ta/man/translate/figs-synecdoche בְּ⁠כָל־לְבָבְ⁠ךָ֖ וּ⁠בְ⁠כָל־נַפְשֶֽׁ⁠ךָ 1 Here, the words **heart** and **spirit** refer to a person’s will and desire to do something. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “with all your will and with all your desire” +4:29 fki1 rc://*/ta/man/translate/figs-synecdoche בְּ⁠כָל־לְבָבְ⁠ךָ֖ וּ⁠בְ⁠כָל־נַפְשֶֽׁ⁠ךָ 1 Here the words **heart** and **spirit** refer to a person’s will and desire to do something. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “with all your will and with all your desire” 4:29 qkwr rc://*/ta/man/translate/figs-doublet בְּ⁠כָל־לְבָבְ⁠ךָ֖ וּ⁠בְ⁠כָל־נַפְשֶֽׁ⁠ךָ 1 The terms **heart** and **spirit** mean similar things. Moses is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “with all of your will” 4:30 ybue rc://*/ta/man/translate/figs-youcrowd לְ⁠ךָ֔ וּ⁠מְצָא֕וּ⁠ךָ & וְ⁠שַׁבְתָּ֙ & אֱלֹהֶ֔י⁠ךָ וְ⁠שָׁמַעְתָּ֖ 1 Even though Moses is speaking to all the Israelites, **you** and **your** are singular in this verse. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. 4:30 n0yn rc://*/ta/man/translate/figs-metaphor וּ⁠מְצָא֕וּ⁠ךָ 1 Here Moses is speaking of experiencing trouble as if it were an object that one could **find**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and you experience” 4:30 bu4p rc://*/ta/man/translate/figs-explicit כֹּ֖ל הַ⁠דְּבָרִ֣ים הָ⁠אֵ֑לֶּה 1 The phrase **all these things** refers to the hardship that the Israelites will experience when they live in the other nations. You could include this information if that would be helpful to your readers. Alternate translation: “all these hardships” 4:30 vnz1 rc://*/ta/man/translate/figs-metaphor וְ⁠שַׁבְתָּ֙ עַד־יְהוָ֣ה 1 Here Moses is speaking of the Israelites choosing to worship **Yahweh** again as if **Yahweh** were a physical location to which they could **return**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “then you will again worship Yahweh” -4:30 xhr4 rc://*/ta/man/translate/figs-metaphor וְ⁠שָׁמַעְתָּ֖ 1 Here the word **listen** means to listen and obey. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and obey” +4:30 xhr4 rc://*/ta/man/translate/figs-metaphor וְ⁠שָׁמַעְתָּ֖ 1 Here the word **listen** means to intentionally hear and obey. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and be obedient to” or "and act according to"\n 4:30 hmqf rc://*/ta/man/translate/figs-metonymy בְּ⁠קֹלֽ⁠וֹ 1 Here, **voice** represents the words that Yahweh spoke, which include his commands. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “what he says” 4:31 c8wq rc://*/ta/man/translate/grammar-connect-logic-result כִּ֣י 1 The word translated as **For** indicates that what follows is a reason for what came before. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation: “This is because” 4:31 yfl2 rc://*/ta/man/translate/figs-youcrowd אֱלֹהֶ֔י⁠ךָ & יַרְפְּ⁠ךָ֖ & יַשְׁחִיתֶ֑⁠ךָ & אֲבֹתֶ֔י⁠ךָ 1 Even though Moses is speaking to all the Israelites, **you** and **your** are singular in this verse. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. -4:31 vlxi rc://*/ta/man/translate/figs-explicit וְ⁠לֹ֣א יַשְׁחִיתֶ֑⁠ךָ 1 The implication is that Yahweh **will not destroy** the Israelites, because he will make sure that some Israelites survive. You could include this information if that would be helpful to your readers. Alternate translation: “and he will not completely destroy you” +4:31 vlxi rc://*/ta/man/translate/figs-explicit וְ⁠לֹ֣א יַשְׁחִיתֶ֑⁠ךָ 1 The implication is that Yahweh **will not destroy** the Israelites, because he will make sure that some Israelites survive. You could include this information if that would be helpful to your readers. Alternate translation: “and he will not eliminate you completely” 4:31 gml8 rc://*/ta/man/translate/figs-doublenegatives וְ⁠לֹ֤א יִשְׁכַּח֙ 1 If it would be clearer in your language, you could use a positive expression to translate this double negative that consists of the negative particle **not** and the negative verb **forget**. Alternate translation: “and he will remember” 4:31 nsl7 rc://*/ta/man/translate/figs-possession בְּרִ֣ית אֲבֹתֶ֔י⁠ךָ 1 Here, Moses is using the possessive form to describe the **covenant** that Yahweh made with the **fathers** of the Israelites. If your language would not use the possessive form for this, you could use an equivalent expression to describe the covenant. Alternate translation: “the covenant between Yahweh and your fathers” 4:31 ebks rc://*/ta/man/translate/figs-metaphor אֲבֹתֶ֔י⁠ךָ 1 Moses is using the term **fathers** to mean “ancestors.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “your forefathers” 4:32 yss9 rc://*/ta/man/translate/figs-you שְׁאַל & לְ⁠פָנֶ֗י⁠ךָ 1 Even though Moses is speaking to all the Israelites, the word **your** and the command **ask** are singular in this verse. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. -4:32 pkpy rc://*/ta/man/translate/figs-metaphor שְׁאַל 1 Here the word **ask** means “think”. Moses is speaking as if asking questions about something were the same as thinking about it. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “consider” +4:32 pkpy rc://*/ta/man/translate/figs-metaphor שְׁאַל 1 Here the word **ask** means “think.” Moses is speaking as if asking questions about something were the same as thinking about it. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “consider” 4:32 c553 rc://*/ta/man/translate/writing-politeness נָא֩ 1 The word translated as **please** here is a term used in polite requests. If it would be helpful for your readers, you could use an equivalent expression for making a polite request. 4:32 tg9v rc://*/ta/man/translate/figs-metonymy לְ⁠פָנֶ֗י⁠ךָ 1 Here, **face** represents the existence of a person. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “before your existence” 4:32 njz0 rc://*/ta/man/translate/figs-explicit הַ⁠יּוֹם֙ אֲשֶׁר֩ בָּרָ֨א אֱלֹהִ֤ים ׀ אָדָם֙ עַל־הָ⁠אָ֔רֶץ 1 Moses is referring to the events of [Genesis 1:27](Gen/01/27.md) when Yahweh created human beings, male and female, in his image. This was on the sixth day of creation. 4:32 i0fo rc://*/ta/man/translate/grammar-collectivenouns אָדָם֙ 1 In this verse, the word **man** is singular in form, but it refers to all human beings as a group. If it would be helpful in your language, you could say this plainly. Alternate translation: “human beings” 4:32 vugi rc://*/ta/man/translate/figs-merism וּ⁠לְ⁠מִ⁠קְצֵ֥ה הַ⁠שָּׁמַ֖יִם וְ⁠עַד־קְצֵ֣ה הַ⁠שָּׁמָ֑יִם 1 Here, Moses is referring to all of the world by naming the parts that are at the extreme ends of it. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and on all the earth” -4:32 kmtn rc://*/ta/man/translate/figs-explicit כַּ⁠דָּבָ֤ר הַ⁠גָּדוֹל֙ הַ⁠זֶּ֔ה 1 The term **a great thing** refers to the works that Yahweh did, which Moses mentions in the following verses. You could include this information if that would be helpful to your readers. Alternate translation: “as great a thing as Yahweh’s works” +4:32 kmtn rc://*/ta/man/translate/figs-explicit כַּ⁠דָּבָ֤ר הַ⁠גָּדוֹל֙ הַ⁠זֶּ֔ה 1 The term **a great thing** refers to the works that Yahweh did, which Moses mentions in the following verses. You could include this information if that would be helpful to your readers. Alternate translation: “as great a thing as what Yahweh did” 4:33 gv8c rc://*/ta/man/translate/figs-rquestion הֲ⁠שָׁ֣מַֽע עָם֩ ק֨וֹל אֱלֹהִ֜ים מְדַבֵּ֧ר מִ⁠תּוֹךְ־הָ⁠אֵ֛שׁ כַּ⁠אֲשֶׁר־שָׁמַ֥עְתָּ אַתָּ֖ה וַ⁠יֶּֽחִי 1 Here Moses is using the question form to emphasize how amazing it is that the Israelites heard Yahweh speak from the fire in [Exodus 19-20](Exo/19/01.md). If it would be helpful in your language, you could express this question as a statement. Alternate translation: “No other people has heard the voice of God speaking from the midst of the fire, as you have heard, and lived.” 4:33 uge5 rc://*/ta/man/translate/figs-metonymy ק֨וֹל אֱלֹהִ֜ים 1 Here, **voice** represents Yahweh in the act of speaking. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “God himself” 4:33 yydf rc://*/ta/man/translate/figs-youcrowd שָׁמַ֥עְתָּ אַתָּ֖ה 1 Even though Moses is speaking to all the Israelites, **you** and **your** are singular in this verse. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. -4:33 a261 rc://*/ta/man/translate/writing-pronouns שָׁמַ֥עְתָּ אַתָּ֖ה 1 For emphasis, Moses is stating the pronoun **you**, whose meaning is already included in the verb **heard**. If your language can state implied pronouns explicitly for emphasis, you may want to use that construction in your translation. Other languages may have other ways of bringing out this emphasis. The ULT does so by using the intensive pronoun **yourselves**. Alternate translation: “you indeed have heard” +4:33 a261 rc://*/ta/man/translate/writing-pronouns שָׁמַ֥עְתָּ אַתָּ֖ה 1 For emphasis, Moses is stating the pronoun **you**, whose meaning is already included in the verb **heard**. If your language can state implied pronouns explicitly for emphasis, you may want to use that construction in your translation. Other languages may have other ways of bringing out this emphasis. The ULT does so by using the intensive pronoun **yourself**. Alternate translation: “you indeed have heard” 4:34 i1ev rc://*/ta/man/translate/figs-rquestion א֣וֹ ׀ הֲ⁠נִסָּ֣ה אֱלֹהִ֗ים לָ֠⁠בוֹא לָ⁠קַ֨חַת ל֣⁠וֹ גוֹי֮ מִ⁠קֶּ֣רֶב גּוֹי֒ 1 Moses is using the question form to emphasize how amazing it was that Yahweh chose Israel and saved them from Egypt. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Make sure to end the sentence with the appropriate punctuation. Alternate translation: “God has not attempted to go and take for himself any other nation from the midst of another nation.” 4:34 sczh rc://*/ta/man/translate/figs-explicit בְּ⁠מַסֹּת֩ 1 Here the word **trials** refers to the plagues in [Exodus 7-11](Exo/07/01.md) that Yahweh sent so that the Egyptians would suffer. You could include this information if that would be helpful to your readers. Alternate translation: “by plagues” 4:34 k5no rc://*/ta/man/translate/figs-doublet בְּ⁠אֹתֹ֨ת וּ⁠בְ⁠מוֹפְתִ֜ים 1 The words **signs** and **wonders** mean similar things. Moses is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “by great signs” @@ -562,7 +562,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 4:34 fjbf rc://*/ta/man/translate/figs-doublet וּ⁠בְ⁠יָ֤ד חֲזָקָה֙ וּ⁠בִ⁠זְר֣וֹעַ נְטוּיָ֔ה 1 The terms **mighty hand** and **outstretched arm** mean similar things. Moses is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “and by very great power” 4:34 uct8 rc://*/ta/man/translate/figs-metaphor וּ⁠בְ⁠יָ֤ד חֲזָקָה֙ 1 Here the word **hand** represents God’s power. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “and by mighty power” 4:34 iny4 rc://*/ta/man/translate/figs-metaphor וּ⁠בִ⁠זְר֣וֹעַ נְטוּיָ֔ה 1 Here, **arm** refers to Yahweh’s power. Moses speaks of stretching out an arm as using power. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and by great strength” -4:34 r398 rc://*/ta/man/translate/figs-metonymy לְ⁠עֵינֶֽי⁠ךָ 1 Here, **eyes** represents the act of seeing. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “in your sight” +4:34 r398 rc://*/ta/man/translate/figs-metonymy לְ⁠עֵינֶֽי⁠ךָ 1 Here, the word **eyes** represents the act of seeing. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “in your sight” 4:34 r7hs rc://*/ta/man/translate/figs-youcrowd לְ⁠עֵינֶֽי⁠ךָ 1 Even though Moses is speaking to all the Israelites, **your** is singular here. If the singular form would not be natural in your language, you could use the plural form in your translation. 4:35 yl1z rc://*/ta/man/translate/figs-youcrowd אַתָּה֙ הָרְאֵ֣תָ 1 Even though Moses is speaking to a group of people, **you** and **yourself** are singular in this verse. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. 4:35 q7ug rc://*/ta/man/translate/writing-pronouns אַתָּה֙ הָרְאֵ֣תָ 1 For emphasis, Moses is stating the pronoun **you**, whose meaning is already included in the verb **have been shown**. If your language can state implied pronouns explicitly for emphasis, you may want to use that construction in your translation. Other languages may have other ways of bringing out this emphasis. The ULT does so by using the intensive pronoun **yourself**. Alternate translation: “you indeed have been shown” @@ -574,13 +574,13 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 4:36 jlv0 rc://*/ta/man/translate/figs-explicit וּ⁠דְבָרָ֥י⁠ו שָׁמַ֖עְתָּ מִ⁠תּ֥וֹךְ הָ⁠אֵֽשׁ 1 Moses is referring to the events of [Exodus 19](Exo/19/01.md) when Yahweh spoke from Mount Sinai from a fire. The Israelite people were afraid of Yahweh and stood far away. 4:36 gza6 rc://*/ta/man/translate/figs-possession וּ⁠דְבָרָ֥י⁠ו שָׁמַ֖עְתָּ 1 Here, Moses is using the possessive form to describe **words** that Yahweh spoke. If your language would not use the possessive form for this, you could use an equivalent expression to describe Yahweh’s speech. Alternate translation: “and you heard the words that Yahweh spoke” 4:37 ss1r rc://*/ta/man/translate/figs-youcrowd אֲבֹתֶ֔י⁠ךָ & וַ⁠יּוֹצִֽאֲ⁠ךָ֧ 1 Even though Moses is speaking to all the Israelites, **you** and **your** are singular in this verse. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. -4:37 p6x2 אֲבֹתֶ֔י⁠ךָ 1 Moses is using the term **fathers** to mean “ancestors.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “your ancestors” -4:37 h4qk rc://*/ta/man/translate/figs-idiom בְּ⁠זַרְע֖⁠וֹ 1 Here, **seed** means “offspring.” If it would be helpful in your language, you could use a comparable expression or state the meaning plainly. Alternate translation: “their offspring” -4:37 yaem rc://*/ta/man/translate/grammar-collectivenouns בְּ⁠זַרְע֖⁠וֹ אַחֲרָ֑י⁠ו 1 In this verse, the word **his** and **him** are singular in form, but it refers to all of the Israelites’ ancestors as a group. If it would be helpful in your language, you could say this plainly. Alternate translation: “their seed after them” +4:37 p6x2 rc://*/ta/man/translate/figs-metaphor אֲבֹתֶ֔י⁠ךָ 1 Moses is using the term **fathers** to mean “ancestors.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “your ancestors” +4:37 h4qk rc://*/ta/man/translate/figs-metaphor בְּ⁠זַרְע֖⁠וֹ 1 Here, **seed** means “offspring.” If it would be helpful in your language, you could use a comparable expression or state the meaning plainly. Alternate translation: “their offspring” +4:37 yaem rc://*/ta/man/translate/grammar-collectivenouns בְּ⁠זַרְע֖⁠וֹ אַחֲרָ֑י⁠ו 1 In this verse, the pronouns **his** and **him** are singular in form, but they refer to all of the Israelites’ ancestors as a group. If it would be helpful in your language, you could say this plainly. Alternate translation: “their seed after them” 4:37 yey2 rc://*/ta/man/translate/figs-metonymy בְּ⁠פָנָ֛י⁠ו 1 Moses is using **face**, meaning Yahweh’s presence, to represent Yahweh’s ability to save the Israelites. Moses is emphasizing that Yahweh brought the Israelites out of Egypt by himself. If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: “by himself” 4:38 kbdx rc://*/ta/man/translate/translate-tense לְ⁠הוֹרִ֗ישׁ גּוֹיִ֛ם גְּדֹלִ֧ים וַ⁠עֲצֻמִ֛ים מִמְּ⁠ךָ֖ מִ⁠פָּנֶ֑י⁠ךָ 1 This could refer to: (1) nations which the Israelites have already defeated and expelled from the land, as in [Deuteronomy 2-3](../02/26.md). Alternate translation: “when he drove out from before your faces nations greater and mightier than you” (2) nations which the Israelites will expel from the land in the future. Alternate translation: “so that he might drive out from before your faces nations greater and mightier than you” 4:38 rdl9 rc://*/ta/man/translate/figs-youcrowd מִמְּ⁠ךָ֖ מִ⁠פָּנֶ֑י⁠ךָ לַ⁠הֲבִֽיאֲ⁠ךָ֗ & לְ⁠ךָ֧ 1 Even though Moses is speaking to all the Israelites, **you** and **your** are singular in this verse. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. -4:38 xjq9 rc://*/ta/man/translate/figs-metonymy מִ⁠פָּנֶ֑י⁠ךָ 1 Here, **faces** represents the presence of a people. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “from before you” +4:38 xjq9 rc://*/ta/man/translate/figs-metonymy מִ⁠פָּנֶ֑י⁠ךָ 1 Here, **faces** represents the presence of a people. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “from before you” or "from before your presence" 4:38 q3n0 rc://*/ta/man/translate/figs-explicit לַ⁠הֲבִֽיאֲ⁠ךָ֗ 1 The implication is that Yahweh will use his power to **bring** the Israelites into the land. You could include this information if that would be helpful to your readers. Alternate translation: “to bring you into the land” 4:38 n4e6 rc://*/ta/man/translate/figs-explicit כַּ⁠יּ֥וֹם הַ⁠זֶּֽה 1 The implication is that the land still belongs to the Israelites at the time when Moses is speaking to the Israelites. You could include this information if that would be helpful to your readers. Alternate translation: “as it belongs to you now, even as I speak to you” 4:39 esi7 rc://*/ta/man/translate/figs-youcrowd וְ⁠יָדַעְתָּ֣ & וַ⁠הֲשֵׁבֹתָ֮ & לְבָבֶ⁠ךָ֒ 1 Even though Moses is speaking to all the Israelites, **you** and **your** are singular in this verse. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. @@ -594,23 +594,23 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 4:40 v8k4 rc://*/ta/man/translate/figs-declarative וְ⁠שָׁמַרְתָּ֞ 1 Moses is using the form **you shall** to give an instruction or command. If it would be helpful in your language, you could translate these words using a command or instruction form. Alternate translation: “And keep” 4:40 e877 rc://*/ta/man/translate/figs-doublet חֻקָּ֣י⁠ו וְ⁠אֶת־מִצְוֺתָ֗י⁠ו 1 The terms **statutes** and **commandments** mean similar things. Moses is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “his important statutes” 4:40 nx43 rc://*/ta/man/translate/figs-metaphor וּ⁠לְ⁠בָנֶ֖י⁠ךָ 1 Here, **sons** means “descendants.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and for your offspring” -4:40 c3aw rc://*/ta/man/translate/figs-metaphor תַּאֲרִ֤יךְ יָמִים֙ עַל־הַ֣⁠אֲדָמָ֔ה 1 The implication is that, if the Israelites obey Yahweh, they **will prolong** the **days** in which they live on the land. Moses is speaking of time as if it was a physical substance that one could **prolong**. You could include this information if it would be helpful for your readers. See how you translated this concept in [verse 26](../04/26.md). Alternate translation: “you will live in the land for many generations” +4:40 c3aw rc://*/ta/man/translate/figs-metaphor תַּאֲרִ֤יךְ יָמִים֙ עַל־הַ֣⁠אֲדָמָ֔ה 1 The implication is that if the Israelites obey Yahweh, they **will prolong** the **days** in which they live **in the land**. Moses is speaking of time as if it were something over which man could exercise control, to **prolong** it. You could include this information if it would be helpful for your readers. See how you translated this concept in [verse 26](../04/26.md). Alternate translation: “you may live in the land for many generations” 4:40 wxen rc://*/ta/man/translate/figs-explicit כָּל־הַ⁠יָּמִֽים 1 Here, the phrase **all the days** means forever. You could include this information if that would be helpful to your readers. Alternate translation: “forever” 4:41 bt78 rc://*/ta/man/translate/writing-newevent אָ֣ז 1 The author is using the word translated **Then** to introduce a new event in the story. Moses’s speech, which began in [1:6](../01/06.md), has finished, and the writer continues the narrative that ended in [1:5](../01/05.md). Use a word, phrase, or other method in your language that is natural for introducing a new event. Alternate translation: “After he finished his speech,” \n 4:41 vowz rc://*/ta/man/translate/figs-idiom מִזְרְחָ֖⁠ה שָֽׁמֶשׁ 1 Here, **the rising of the sun** is an idiom that means “east.” If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “toward the east” 4:42 vlww rc://*/ta/man/translate/figs-metaphor רֵעֵ֨⁠הוּ֙ 1 Here, **neighbor** means “fellow Israelite.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “his fellow Israelite” -4:42 eoix rc://*/ta/man/translate/figs-metaphor בִּ⁠בְלִי־דַ֔עַת 1 Here **without knowing** means “unintentionally.” Moses is speaking of knowledge as if it was the same thing as intention. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “unintentionally” +4:42 eoix rc://*/ta/man/translate/figs-metaphor בִּ⁠בְלִי־דַ֔עַת 1 Here **without knowing** means “unintentionally.” Moses is speaking of knowledge as if it were the same thing as intention. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “unintentionally” 4:42 yxbk rc://*/ta/man/translate/figs-explicit וְ⁠ה֛וּא לֹא־שֹׂנֵ֥א ל֖⁠וֹ מִ⁠תְּמ֣וֹל שִׁלְשׁ֑וֹם 1 The implication is that the **manslayer** did not premeditate murder. You could include this information if that would be helpful to your readers. Alternate translation: “and he did not hate him previously before and did not plan to kill him” 4:42 lkg9 rc://*/ta/man/translate/figs-explicitinfo מִ⁠תְּמ֣וֹל שִׁלְשׁ֑וֹם 1 The expression **previously before** contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. Alternate translation: “before” 4:42 mfo9 rc://*/ta/man/translate/figs-explicit וָ⁠חָֽי 1 The implication is that the family members of the dead person would try to kill the manslayer, so the people of those cities would protect the manslayer. You could include this information if that would be helpful to your readers. Alternate translation: “and the avenger would not be able to kill him there” 4:43 csf7 rc://*/ta/man/translate/translate-names בֶּ֧צֶר & גּוֹלָ֥ן 1 The words **Bezer** and **Golan** are names of cities. -4:44 x5pl rc://*/ta/man/translate/figs-metaphor שָׂ֣ם 1 Here the word **placed** means “relayed.” Moses is speaking as if the words of the law were physical objects that he **placed** before the Israelites. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “repeated” +4:44 x5pl rc://*/ta/man/translate/figs-metaphor שָׂ֣ם 1 Here the word **placed** means “relayed.” Moses is speaking here as if the words of the law were physical objects that he **placed** before the Israelites. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “repeated” 4:44 gskk rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֖י 1 Here, **faces** represents the presence of people. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “before” 4:44 i55w rc://*/ta/man/translate/figs-metaphor בְּנֵ֥י יִשְׂרָאֵֽל 1 Here, **sons** means “descendants.” Moses is identifying the Israelites as descendants of their ancestor Jacob, who was also known as Israel. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the people of Israel” 4:45 qrkq rc://*/ta/man/translate/writing-background אֵ֚לֶּה הָֽ⁠עֵדֹ֔ת וְ⁠הַֽ⁠חֻקִּ֖ים וְ⁠הַ⁠מִּשְׁפָּטִ֑ים אֲשֶׁ֨ר דִּבֶּ֤ר מֹשֶׁה֙ אֶל־בְּנֵ֣י יִשְׂרָאֵ֔ל בְּ⁠צֵאתָ֖⁠ם מִ⁠מִּצְרָֽיִם 1 Moses is giving background information to help readers understand where the law comes from. Moses first told the Israelites the law in [Exodus 20-24](Exo/20/01.md) on Mount Sinai, after the Israelites left Egypt. Moses is repeating that same law in his speech here. In your translation, present this information in a way that makes it clear that this is background information. -4:45 yxek rc://*/ta/man/translate/figs-infostructure הָֽ⁠עֵדֹ֔ת וְ⁠הַֽ⁠חֻקִּ֖ים וְ⁠הַ⁠מִּשְׁפָּטִ֑ים 1 The terms **testimonies**, **statutes**, and **judgments** mean similar things. If it would be helpful in your language, you could use a general term to represent all three words. See chapter introduction for more information. Alternate translation: “are the laws” +4:45 yxek rc://*/ta/man/translate/figs-doublet הָֽ⁠עֵדֹ֔ת וְ⁠הַֽ⁠חֻקִּ֖ים וְ⁠הַ⁠מִּשְׁפָּטִ֑ים 1 The terms **testimonies**, **statutes**, and **judgments** mean similar things. If it would be helpful in your language, you could use a general term to represent all three words. See chapter introduction for more information. Alternate translation: “are the laws” 4:45 sntd rc://*/ta/man/translate/figs-metaphor בְּנֵ֣י יִשְׂרָאֵ֔ל 1 Here, **sons** means “descendants.” Moses is identifying the Israelites as descendants of their ancestor Jacob, who was also known as Israel. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the people of Israel” -4:46 blvj rc://*/ta/man/translate/figs-explicit בְּ⁠עֵ֨בֶר הַ⁠יַּרְדֵּ֜ן 1 As Moses is repeating the law to the Israelites, they are camping on the east of the Jordan River. You could include this information if that would be helpful to your readers. Alternate translation: “when the Israelites are camping east of the Jordan” +4:46 blvj rc://*/ta/man/translate/figs-explicit בְּ⁠עֵ֨בֶר הַ⁠יַּרְדֵּ֜ן 1 As Moses is repeating the law to the Israelites, they are camping on the east side of the Jordan River. You could include this information if that would be helpful to your readers. Alternate translation: “when the Israelites are camping east of the Jordan” 4:46 zf9l rc://*/ta/man/translate/translate-names בֵּ֣ית פְּע֔וֹר 1 The term **Beth Peor** is the name of a town in Moab near Mount Pisgah. See how you translated this in [3:29](../03/29.md). 4:46 c8za rc://*/ta/man/translate/translate-names בְּ⁠חֶשְׁבּ֑וֹן 1 The word **Heshbon** is the name of a city. See how you translated it in [1:4](../01/04.md). 4:46 rpq1 rc://*/ta/man/translate/figs-metaphor וּ⁠בְנֵֽי יִשְׂרָאֵ֔ל 1 Here, **sons** means “descendants.” Moses is identifying the Israelites as descendants of their ancestor Jacob, who was also known as Israel. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the people of Israel” @@ -619,12 +619,12 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 4:47 ya36 rc://*/ta/man/translate/writing-pronouns אַרְצ֜⁠וֹ 1 The pronoun **his** refers to King Sihon. If this is not clear for your readers, you could use the person's name here. Alternate translation: “King Sihon’s land” 4:47 t6wp rc://*/ta/man/translate/figs-idiom מִזְרַ֖ח שָֽׁמֶשׁ 1 Here, **the rising of the sun** is an idiom that means “east.” If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “toward the east” 4:48 kwj2 rc://*/ta/man/translate/translate-names מֵ⁠עֲרֹעֵ֞ר 1 The word **Aroer** is the name of a city. See how you translated this in [2:36](../02/36.md). -4:48 brkt rc://*/ta/man/translate/figs-metaphor שְׂפַת 1 Here, **lip** is means “edge.” In this case, **lip** specifically refers to the bank of a dry riverbed. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the edge of” +4:48 brkt rc://*/ta/man/translate/figs-metaphor שְׂפַת 1 Here, **the lip** means “the edge.” In this case, **lip** specifically refers to the bank of a dry riverbed. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the edge of” 4:48 n3ct rc://*/ta/man/translate/translate-names נַ֧חַל אַרְנֹ֛ן 1 The term **the Valley of Arnon** is the name of a place. See how you translated this in [2:24](../02/24.md). -4:48 vyn6 rc://*/ta/man/translate/translate-names שִׂיאֹ֖ן & חֶרְמֽוֹן 1 The words **Sion** and **Hermon** are different names for the same mountain. The word **Sion** is another spelling of “Sirion” ([3:9](../03/09.md)). You could keep the same spelling for both occurrences if it would be clearer for your readers. For **Hermon**, see how you translated it in [3:8](../03/08.md). +4:48 vyn6 rc://*/ta/man/translate/translate-names שִׂיאֹ֖ן & חֶרְמֽוֹן 1 The words **Sion** and **Hermon** are different names for the same mountain. The word **Sion** is another spelling of “Sirion” ([3:9](../03/09.md)). You could keep the same spelling for both occurrences if it would be clearer for your readers. For **Hermon**, see how you translated that name in [3:8](../03/08.md). 4:49 l26x rc://*/ta/man/translate/figs-idiom תַּ֖חַת אַשְׁדֹּ֥ת 1 The phrase **under the slopes of** means “at the base of” when referring to a mountain. If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. See how you translated this in [3:17](../03/17.md). 4:49 x6zf rc://*/ta/man/translate/translate-names הַ⁠פִּסְגָּֽה 1 The word **Pisgah** is the name of a mountain. See how you translated it in [3:17](../03/17.md). -5:intro xsp1 0 # Deuteronomy 5 General Notes\n\n## Outline\n- vv.1-4: Moses reminds the Israelites that Yahweh made a covenant with them on Mount Sina\n- vv. 5-21: Moses repeats the Ten Commandments\n- vv. 22-33: Moses reminds the Israelites that he spoke to Yahweh on their behalf because they feared Yahweh\n\n## Structure and Formatting\n\nSome translations set each of the commandments in the list of Ten Commandments in 5:7–21 farther to the right on the page than the rest of the text. The ULT uses a separate paragraph for each commandment.\n\n## Special Concepts in this Chapter\n\n### Ten Commandments\n\nThis chapter repeats the material of Exodus 20. It is known as the Ten Commandments.\n\n## Other Translation Issues\n\n### Metaphors and idioms\n\nMoses uses metaphors and idioms to instruct the people to follow the law of Moses. This is because it is very important to follow these laws. (See: [[rc://*/tw/dict/bible/kt/lawofmoses]] and [[rc://*/ta/man/translate/figs-metaphor]] and [[rc://*/ta/man/translate/figs-idiom]])\n\n\n### Second person pronouns\n\nWhen Moses speaks to the Israelites, he uses the second person plural “you.” When Yahweh tells his law to Moses, he uses the second person singular “you,” because Yahweh is directly addressing Moses. The law is for all of the Israelites, so if it would be helpful for your readers, you could use the plural forms of the pronoun in the law.\n\n\n### You Shall\nIn the Ten Commandments, Yahweh uses the form “you shall” to give commands. If it would be helpful in your language, you could translate these words using a command or instruction form. (See: [[rc://*/ta/man/translate/figs-declarative]]) +5:intro xsp1 0 # Deuteronomy 5 General Notes\n\n## Outline\n- vv.1-4: Moses reminds the Israelites that Yahweh made a covenant with them on Mount Sina\n- vv. 5-21: Moses repeats the Ten Commandments\n- vv. 22-33: Moses reminds the Israelites that he spoke to Yahweh on their behalf because they feared Yahweh\n\n## Structure and Formatting\n\nSome translations set each of the commandments in the list of Ten Commandments in 5:7–21 farther to the right on the page than the rest of the text. The ULT uses a separate paragraph for each commandment.\n\n## Special Concepts in this Chapter\n\n### Ten Commandments\n\nThis chapter repeats the material of Exodus 20. That material is known as the Ten Commandments.\n\n## Other Translation Issues\n\n### Metaphors and idioms\n\nMoses uses metaphors and idioms to instruct the people to follow the law of Moses. This is because it is very important to follow these laws. (See: [[rc://*/tw/dict/bible/kt/lawofmoses]] and [[rc://*/ta/man/translate/figs-metaphor]] and [[rc://*/ta/man/translate/figs-idiom]])\n\n\n### Second-person pronouns\n\nWhen Moses speaks to the Israelites, he uses the second-person plural “you.” When Yahweh tells his law to Moses, he uses the second-person singular “you” because Yahweh is directly addressing Moses. The law is for all of the Israelites, so if it would be helpful for your readers, you could use the plural forms of the pronoun in the law.\n\n\n### You Shall\nIn the Ten Commandments, Yahweh uses the form “you shall” to give commands. If it would be helpful in your language, you could translate these words using a command or instruction form. (See: [[rc://*/ta/man/translate/figs-declarative]]) 5:1 zd9l rc://*/ta/man/translate/figs-metaphor וַ⁠יִּקְרָ֣א מֹשֶׁה֮ אֶל־כָּל־יִשְׂרָאֵל֒ 1 Here the word **called** means “summoned.” The writer is speaking as if calling someone is the same as summoning them. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Then Moses commanded all Israel to come” 5:1 kvw4 rc://*/ta/man/translate/figs-metonymy יִשְׂרָאֵל֒ & יִשְׂרָאֵל֙ 1 Here **Israel** refers to all the Israelites. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternative translation: “the Israelites … Israelites” 5:1 d5qb rc://*/ta/man/translate/writing-quotations וַ⁠יֹּ֣אמֶר 1 Here, the phrase **and said** introduces direct speech. Moses is beginning his second speech to the Israelites. Consider natural ways of doing that in your own language. @@ -633,14 +633,14 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 5:2 gqfi rc://*/ta/man/translate/figs-explicit יְהוָ֣ה אֱלֹהֵ֗י⁠נוּ כָּרַ֥ת עִמָּ֛⁠נוּ בְּרִ֖ית בְּ⁠חֹרֵֽב 1 Moses is referring to the events of [Exodus 19-24](Exo/19/01.md), when Moses told the Israelites what Yahweh had commanded them and the Israelites agreed to obey. In return, Yahweh would have a special relationship with the Israelites. You could include this information if that would be helpful to your readers. 5:2 lhkx rc://*/ta/man/translate/figs-idiom כָּרַ֥ת עִמָּ֛⁠נוּ בְּרִ֖ית 1 To **cut a covenant** means to make a covenant. The phrase refers to ancient rituals around making covenants, illustrated in [Genesis 15](Gen/15/01.md). See the imagery and how you translated the term there. Alternate translation: “made a covenant with us” 5:3 so4m rc://*/ta/man/translate/figs-distinguish לֹ֣א אֶת־אֲבֹתֵ֔י⁠נוּ כָּרַ֥ת יְהוָ֖ה אֶת־הַ⁠בְּרִ֣ית הַ⁠זֹּ֑את 1 Moses means that the covenant was not only for the ancestors of the Israelites, but for the current generation also. He does not mean that their ancestors did not make a covenant with Yahweh. Be sure that this distinction is clear in your translation. Alternate translation: “Yahweh cut this covenant not only with our fathers” -5:3 hf3s rc://*/ta/man/translate/figs-metaphor אֲבֹתֵ֔י⁠נוּ 1 Here **fathers** could mean: (1) the parents of the living Israelites who made a covenant with Yahweh at Mount Sinai. Alternate translation: “with our parents” (2) the ancestors of the Israelites such as Abraham, Isaac, and Jacob who made a covenant with Yahweh. Alternate translation: “with our forefathers” +5:3 hf3s rc://*/ta/man/translate/figs-metaphor אֲבֹתֵ֔י⁠נוּ 1 Here **fathers** could mean: (1) the parents of the living Israelites, who made a covenant with Yahweh at Mount Sinai. Alternate translation: “with our parents” (2) the ancestors of the Israelites such as Abraham, Isaac, and Jacob, who made a covenant with Yahweh. Alternate translation: “with our forefathers” 5:3 g39m rc://*/ta/man/translate/grammar-connect-logic-contrast כִּ֣י 1 The word translated as **but** marks a strong contrast with the previous clause. Use a natural way in your language for introducing a strong contrast. Alternate translation: “but, in fact,” 5:3 thc5 rc://*/ta/man/translate/figs-parallelism אֲנַ֨חְנוּ אֵ֥לֶּה פֹ֛ה הַ⁠יּ֖וֹם כֻּלָּ֥⁠נוּ חַיִּֽים 1 These two phrases mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the phrases with a word other than **and** in order to show that the second phrase is repeating the first one, not saying something additional. Alternate translation: “those of us here today, indeed, all who are living” -5:4 n291 rc://*/ta/man/translate/figs-explicit פָּנִ֣ים ׀ בְּ⁠פָנִ֗ים דִּבֶּ֨ר יְהוָ֧ה עִמָּ⁠כֶ֛ם בָּ⁠הָ֖ר מִ⁠תּ֥וֹךְ הָ⁠אֵֽשׁ 1 Moses is referring to the events of [Exodus 19](Exo/19/01.md) when Yahweh spoke from Mount Sinai from a fire. The Israelite people were afraid of Yahweh and stood far away. +5:4 n291 rc://*/ta/man/translate/figs-explicit פָּנִ֣ים ׀ בְּ⁠פָנִ֗ים דִּבֶּ֨ר יְהוָ֧ה עִמָּ⁠כֶ֛ם בָּ⁠הָ֖ר מִ⁠תּ֥וֹךְ הָ⁠אֵֽשׁ 1 Moses is referring to the events of [Exodus 19](Exo/19/01.md), when Yahweh spoke from Mount Sinai from a fire. The Israelite people were afraid of Yahweh and stood far away. 5:4 h6t4 rc://*/ta/man/translate/figs-metonymy פָּנִ֣ים ׀ בְּ⁠פָנִ֗ים 1 Here, **face** represents someone’s presence. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “in your presence” 5:4 qpnd rc://*/ta/man/translate/figs-distinguish פָּנִ֣ים ׀ בְּ⁠פָנִ֗ים 1 This does not mean that the Israelites and their ancestors physically saw the **face** of Yahweh. [4:15](../04/15.md) states that the Israelites only heard Yahweh’s voice but did not see him. Moses means that the Israelites physically and personally heard the voice of Yahweh’s voice. Be sure that this distinction is clear in your translation. Alternate translation: “personally” 5:5 b7in rc://*/ta/man/translate/figs-explicitinfo בֵּין & וּ⁠בֵֽינֵי⁠כֶם֙ 1 Here, the text repeats the word “between” to describe how Moses spoke to Yahweh on behalf of the Israelites while they stood far away. If it is unnatural in your language to repeat a preposition, you could use a form that identifies physical distance between people. Alternate translation: “between … and you” -5:5 n0gc rc://*/ta/man/translate/grammar-connect-logic-goal לְ⁠הַגִּ֥יד 1 Here, the word **to** marks “revealing the word of Yahweh” as the goal or purpose of Moses standing between Yahweh and the Israelites. Use a connector in your language that makes it clear that this is the purpose. +5:5 n0gc rc://*/ta/man/translate/grammar-connect-logic-goal לְ⁠הַגִּ֥יד 1 Here, the word **to** marks “reveal to you the word of Yahweh” as the goal or purpose of Moses standing between Yahweh and the Israelites. Use a connector in your language that makes it clear that this is the purpose. 5:5 c0kf rc://*/ta/man/translate/figs-metonymy אֶת־דְּבַ֣ר יְהוָ֑ה 1 Here, **word** represents everything that Yahweh said. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “what Yahweh told me to tell you” 5:5 ia47 rc://*/ta/man/translate/grammar-connect-logic-result כִּ֤י 1 The word translated as **For** indicates that what follows is a reason for what came before. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation: “This is because” 5:5 l82u rc://*/ta/man/translate/figs-metonymy מִ⁠פְּנֵ֣י 1 Here, **face** represents the presence of something. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “of the presence of” @@ -650,38 +650,38 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 5:6 fbu5 rc://*/ta/man/translate/figs-metaphor מִ⁠בֵּ֥ית עֲבָדִֽים 1 Yahweh speaks of Egypt as if it were a **house** where people keep slaves. See how you translated this in [Exodus 13:3](Exo/13/03.md). If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “from the place where you were slaves” 5:6 fpyz rc://*/ta/man/translate/figs-abstractnouns עֲבָדִֽים 1 If your language does not use an abstract noun for the idea of **slavery**, you can express the idea behind **slavery** in another way. Alternative translation: “forced labor” 5:7 pa85 0 Alternate translation: “You must not worship any other gods besides me” -5:7 f42x rc://*/ta/man/translate/figs-declarative לֹא־יִהְיֶ֥ה לְ⁠ךָ֛ 1 Yahweh is using the form **shall** to give an instruction or command here and in the rest of the Ten Commandments. If it would be helpful in your language, you could translate these words using a command or instruction form. See Chapter Introduction for more information. Alternate translation: “Do not have” +5:7 f42x rc://*/ta/man/translate/figs-declarative לֹא־יִהְיֶ֥ה לְ⁠ךָ֛ 1 Yahweh is using the form **shall** to give an instruction or command here and in the rest of the Ten Commandments. If it would be helpful in your language, you could translate these words using a command or instruction form. See the Chapter Introduction for more information. Alternate translation: “Do not have” 5:7 y3yg rc://*/ta/man/translate/figs-metonymy עַל־פָּנָֽ⁠יַ 1 Here, **face** represents the presence of Yahweh. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “besides me” 5:8 nzor rc://*/ta/man/translate/figs-abstractnouns כָּל־תְּמוּנָ֔ה 1 \nIf your language does not use an abstract noun for the idea of **likeness**, you can express the same idea in another way. Alternate translation: “anything looking like something” 5:8 bs7n rc://*/ta/man/translate/figs-merism בַּ⁠שָּׁמַ֨יִם֙ מִ⁠מַּ֔עַל וַ⁠אֲשֶׁ֥ר בָּ⁠אָ֖רֶץ מִ⁠תָּ֑חַת וַ⁠אֲשֶׁ֥ר בַּ⁠מַּ֖יִם מִ⁠תַּ֥חַת לָ⁠אָֽרֶץ 1 \n\nThis list refers to anything in the universe. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “is in the universe” 5:9 sxf4 rc://*/ta/man/translate/writing-pronouns לָ⁠הֶ֖ם 1 Here, the pronoun **them** refers to carved figures or idols. -5:9 a6ef rc://*/ta/man/translate/figs-explicit פֹּ֠קֵד עֲוֺ֨ן 1 The implication is that Yahweh will visit, or **extend** the punishment for **iniquity** of one generation onto future generations. You could include this information if that would be helpful to your readers. Alternate translation: “I punish the iniquity of” +5:9 a6ef rc://*/ta/man/translate/figs-explicit פֹּ֠קֵד עֲוֺ֨ן 1 The implication is that Yahweh will **visit** or extend the punishment for the **iniquity** of one generation onto future generations. You could include this information if that would be helpful to your readers. Alternate translation: “I put the punishment for the iniquity of” 5:9 qj4w rc://*/ta/man/translate/figs-gendernotations אָב֧וֹת עַל־בָּנִ֛ים 1 Although the terms **fathers** and **sons** are masculine, Yahweh is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “parents on the children” -5:9 fsfp rc://*/ta/man/translate/figs-ellipsis עַל־בָּנִ֛ים וְ⁠עַל־שִׁלֵּשִׁ֥ים וְ⁠עַל־רִבֵּעִ֖ים 1 Yahweh is leaving out some of the words that in many languages a sentence would need in order to be complete. Here, **generation** is implied by **sons**, therefore **third** and **fourth** refers to the grandchildren and great-grandchildren. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “the sons down to the third and fourth generations” +5:9 fsfp rc://*/ta/man/translate/figs-ellipsis עַל־בָּנִ֛ים וְ⁠עַל־שִׁלֵּשִׁ֥ים וְ⁠עַל־רִבֵּעִ֖ים 1 Yahweh is leaving out some of the words that in many languages a sentence would need in order to be complete. Here, **generation** is implied by **sons**, therefore **third** and **fourth** refers to the grandchildren and great-grandchildren. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “on the sons down to the third and fourth generations of” 5:9 d9fs rc://*/ta/man/translate/translate-ordinal וְ⁠עַל־שִׁלֵּשִׁ֥ים וְ⁠עַל־רִבֵּעִ֖ים 1 If your language does not use ordinal numbers, you can use cardinal numbers here. Alternate translation: “and on generations 3 and 4 of” -5:10 zxf7 rc://*/ta/man/translate/figs-abstractnouns וְ⁠עֹ֥שֶׂה חֶ֖סֶד לַֽ⁠אֲלָפִ֑ים לְ⁠אֹהֲבַ֖⁠י וּ⁠לְ⁠שֹׁמְרֵ֥י מִצְוֹתָֽי׃ס 1 If your language does not use an abstract noun for the idea of **faithfulness**, you can express the same idea with “faithfully” or “faithful.” Alternate translation: “But I faithfully love the thousands who love me and who keep my commandments” +5:10 zxf7 rc://*/ta/man/translate/figs-abstractnouns וְ⁠עֹ֥שֶׂה חֶ֖סֶד לַֽ⁠אֲלָפִ֑ים לְ⁠אֹהֲבַ֖⁠י וּ⁠לְ⁠שֹׁמְרֵ֥י מִצְוֹתָֽי׃ס 1 If your language does not use an abstract noun for the idea of **faithfulness**, you can express the same idea with the words “faithfully” or “faithful.” Alternate translation: “But I faithfully love the thousands who are lovers of me and keepers of my commandments.” 5:10 rq8x rc://*/ta/man/translate/figs-ellipsis לַֽ⁠אֲלָפִ֑ים 1 Yahweh is leaving out some of the words that in many languages a sentence would need in order to be complete. “Generations” is implied by the previous verse. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “to a thousand generations” -5:10 xq3j rc://*/ta/man/translate/figs-metonymy לַֽ⁠אֲלָפִ֑ים 1 Here, **thousands** could mean: (1) “forever,” that is, “to all descendants forever.” Alternate translation: “for every generation” (2) a number too many to count. Alternate translation: “forever to innumerable people who love me” +5:10 xq3j rc://*/ta/man/translate/figs-metonymy לַֽ⁠אֲלָפִ֑ים 1 Here, **thousands** could mean: (1) “forever,” that is, “to all descendants forever.” Alternate translation: “to every generation” (2) a number too many to count. Alternate translation: “to innumerable people” 5:11 kd28 rc://*/ta/man/translate/figs-explicit לֹ֥א תִשָּׂ֛א & אֲשֶׁר־יִשָּׂ֥א 1 Here **lift up** means “use” or “say.” This includes invoking Yahweh’s name, making a claim to him, attempting to manipulate him, or misrepresenting him. A broad word should be used in translation of this term. Alternate translation: “Do not use … he who uses” -5:11 uv88 rc://*/ta/man/translate/figs-metaphor לַ⁠שָּׁ֑וְא & לַ⁠שָּֽׁוְא 1 Here **with emptiness** means “carelessly” or “without proper respect.” Yahweh is speaking of his name as if it were a physical object that could be emptied of substance. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “carelessly” -5:11 in6b rc://*/ta/man/translate/figs-doublenegatives כִּ֣י לֹ֤א יְנַקֶּה֙ יְהוָ֔ה 1 If it would be clearer in your language, you could use a positive expression to translate this double negative that consists of the negative particle **not** and the negative **unpunished**. Alternate translation: “for Yahweh will certainly treat as guilty” +5:11 uv88 rc://*/ta/man/translate/figs-metaphor לַ⁠שָּׁ֑וְא & לַ⁠שָּֽׁוְא 1 Here, **with emptiness** means “carelessly” or “without proper respect.” Yahweh is speaking of his name as if it were a physical object that could be emptied of substance. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “carelessly” +5:11 in6b rc://*/ta/man/translate/figs-doublenegatives כִּ֣י לֹ֤א יְנַקֶּה֙ יְהוָ֔ה 1 If it would be clearer in your language, you could use a positive expression to translate this double negative that consists of the negative particle **not** and the negative **leave unpunished**. Alternate translation: “for Yahweh will certainly treat as guilty” 5:13 p3yg rc://*/ta/man/translate/figs-explicit מְלַאכְתֶּֽ⁠ךָ 1 The implication is that the Israelites do **work** for six days, including any responsibilities, jobs, or duties that are required in daily life. You could include this information if that would be helpful to your readers. Alternate translation: “your labor” or “your tasks” 5:14 cx31 rc://*/ta/man/translate/translate-ordinal וְ⁠י֨וֹם֙ הַ⁠שְּׁבִיעִ֔י 1 If your language does not use ordinal numbers, you can use cardinal numbers here. Alternate translation: “but day seven” or “but day 7” 5:14 po5z rc://*/ta/man/translate/figs-metonymy בִּ⁠שְׁעָרֶ֔י⁠ךָ 1 Here, **gates** represents the border of a town or city. Anyone who was inside the gates was part of the community. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “is within your community” 5:15 x69h rc://*/ta/man/translate/figs-declarative וְ⁠זָכַרְתָּ֗ 1 Moses is using the form **you shall** to give an instruction or command. If it would be helpful in your language, you could translate these words using a command or instruction form. Alternate translation: “And remember” 5:15 ls4c rc://*/ta/man/translate/figs-doublet בְּ⁠יָ֥ד חֲזָקָ֖ה וּ⁠בִ⁠זְרֹ֣עַ נְטוּיָ֑ה 1 The terms **mighty hand** and **outstretched arm** mean similar things. Moses is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “and by very great power” -5:15 n9t4 rc://*/ta/man/translate/figs-metonymy בְּ⁠יָ֥ד חֲזָקָ֖ה 1 Here the word **hand** represents God’s power. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “and by mighty power” -5:15 knso rc://*/ta/man/translate/figs-metaphor וּ⁠בִ⁠זְרֹ֣עַ נְטוּיָ֑ה 1 Here, **arm** refers to Yahweh’s power. Moses speaks of stretching out an **arm** as if it was using power. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and by great strength” +5:15 n9t4 rc://*/ta/man/translate/figs-metonymy בְּ⁠יָ֥ד חֲזָקָ֖ה 1 Here the word **hand** represents God’s power. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “by a mighty power” +5:15 knso rc://*/ta/man/translate/figs-metaphor וּ⁠בִ⁠זְרֹ֣עַ נְטוּיָ֑ה 1 Here, **arm** refers to Yahweh’s power. Moses speaks of stretching out an **arm** as if it were using power. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and by great strength” 5:15 fpf8 rc://*/ta/man/translate/grammar-connect-logic-result עַל־כֵּ֗ן 1 The words translated as **Therefore** indicate that what follows is a result of what came before. Use a connector in your language that makes it clear that what follows is a result of what came before. Alternate translation: “As a result,” 5:16 g54g rc://*/ta/man/translate/grammar-connect-logic-goal כַּבֵּ֤ד אֶת־אָבִ֨י⁠ךָ֙ וְ⁠אֶת־אִמֶּ֔⁠ךָ כַּ⁠אֲשֶׁ֥ר צִוְּ⁠ךָ֖ יְהוָ֣ה אֱלֹהֶ֑י⁠ךָ לְמַ֣עַן ׀ יַאֲרִיכֻ֣⁠ן יָמֶ֗י⁠ךָ וּ⁠לְמַ֨עַן֙ יִ֣יטַב לָ֔⁠ךְ 1 Here, **so that** marks **you may prolong your days** and **it may go well with you** as the goal or purpose of **Honor your father and your mother**. Use a connector in your language that makes it clear that this is the purpose. -5:16 hu7r rc://*/ta/man/translate/figs-metaphor יַאֲרִיכֻ֣⁠ן יָמֶ֗י⁠ךָ 1 If the Israelites obey Yahweh, they will **prolong the days** when they live on the land. Moses is speaking of time as if it were something over which man could exercise control, to **prolong** it. You could include this information if it would be helpful for your readers. Alternate translation: “you will live for many generations” -5:17 x2en rc://*/ta/man/translate/figs-distinguish לֹ֖א תִּרְצָֽח 1 Here, **murder** does not mean all kinds of killing, which would imply that killing in war, accidental killing, and execution were also sinful acts. Alternate Translation: "Do not commit an unlawful, premeditated killing" +5:16 hu7r rc://*/ta/man/translate/figs-metaphor יַאֲרִיכֻ֣⁠ן יָמֶ֗י⁠ךָ 1 If the Israelites obey Yahweh, they will **prolong the days** that they live on the land. Moses is speaking of time as if it were something over which man could exercise control, to **prolong** it. You could include this information if it would be helpful for your readers. Alternate translation: “you may live for many generations” +5:17 x2en rc://*/ta/man/translate/figs-distinguish לֹ֖א תִּרְצָֽח 1 Here, **murder** does not mean all kinds of killing, which would imply that killing in war, accidental killing, and execution were also sinful acts. Alternate translation: "Do not commit an unlawful, premeditated killing" 5:18 lke6 rc://*/ta/man/translate/figs-explicit וְ⁠לֹ֖א תִּנְאָֽף 1 Alternate translation: “And do not have sexual relations with anyone other than your spouse” -5:20 vp3r rc://*/ta/man/translate/figs-explicit וְ⁠לֹֽא־תַעֲנֶ֥ה בְ⁠רֵֽעֲ⁠ךָ֖ עֵ֥ד שָֽׁוְא 1 The implication is that the **testimony** would be given in court or before a judge. You could include this information if that would be helpful to your readers. Alternate translation: “And do not lie in court” +5:20 vp3r rc://*/ta/man/translate/figs-explicit וְ⁠לֹֽא־תַעֲנֶ֥ה בְ⁠רֵֽעֲ⁠ךָ֖ עֵ֥ד שָֽׁוְא 1 The implication is that the **testimony** would be given in court or before a judge. You could include this information if that would be helpful to your readers. Alternate translation: “And do not lie as you testify” 5:20 p6zg rc://*/ta/man/translate/figs-metaphor בְ⁠רֵֽעֲ⁠ךָ֖ 1 Here, **neighbor** means “fellow Israelite.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “against your fellow Israelite” 5:21 msw3 rc://*/ta/man/translate/figs-explicit וְ⁠לֹ֥א תַחְמֹ֖ד & וְ⁠לֹ֨א תִתְאַוֶּ֜ה 1 Here, **desire** and **covet** mean “strongly desire what someone else has.” The words translated as **desire** and **covet** have similar meanings. You could translate these words with the same term if your language does not have multiple ways of expressing this idea. Alternate translation: “Do not strongly want to have … and do not want to take” 5:21 a80l rc://*/ta/man/translate/figs-metaphor רֵעֶ֑⁠ךָ & רֵעֶ֗⁠ךָ & לְ⁠רֵעֶֽ⁠ךָ 1 Here, **neighbor** means “fellow Israelite.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “your fellow Israelite … your fellow Israelite … is of your fellow Israelite” -5:21 sqc4 rc://*/ta/man/translate/figs-possession וְ⁠כֹ֖ל אֲשֶׁ֥ר לְ⁠רֵעֶֽ⁠ךָ 1 Here, Yahweh is using the possessive form to describe **anything** that is a material possession that belongs to **your neighbor**. If it would be helpful for your readers, use an expression that the possessions that someone owns. Alternate translation: “and any possession that belongs to your neighbor” +5:21 sqc4 rc://*/ta/man/translate/figs-possession וְ⁠כֹ֖ל אֲשֶׁ֥ר לְ⁠רֵעֶֽ⁠ךָ 1 Here, Yahweh is using the possessive form to describe **anything** that is a material possession that belongs to **your neighbor**. If it would be helpful for your readers, use an expression for the possessions that someone else owns. Alternate translation: “and any possession that belongs to your neighbor” 5:22 c5s9 rc://*/ta/man/translate/figs-explicit ק֥וֹל גָּד֖וֹל 1 The implication is that the voice of Yahweh was very loud. You could include this information if that would be helpful to your readers. Alternate translation: “loudly” 5:22 yl0m rc://*/ta/man/translate/writing-pronouns קְהַלְ⁠כֶ֜ם 1 The pronoun **your** refers to all the Israelites who were present at Mount Sinai when Yahweh gave the law to Moses. If this is not clear for your readers, you could clarify who **your** refers to. Alternate translation: “the assembly of Israelites” 5:23 vkg3 rc://*/ta/man/translate/writing-newevent וַ⁠יְהִ֗י 1 Moses is using the word translated **And it happened** to introduce a new event in the story. Use a word, phrase, or other method in your language that is natural for introducing a new event. Alternate translation: “And then” or "At that time" @@ -696,7 +696,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 5:25 zra9 rc://*/ta/man/translate/figs-rquestion וְ⁠עַתָּה֙ לָ֣⁠מָּה נָמ֔וּת 1 The Israelite leaders are using the question form to express their fears that they would die if Yahweh spoke to them. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “And we do not want to die.” 5:25 ty2s rc://*/ta/man/translate/grammar-connect-condition-hypothetical כִּ֣י תֹֽאכְלֵ֔⁠נוּ הָ⁠אֵ֥שׁ הַ⁠גְּדֹלָ֖ה הַ⁠זֹּ֑את אִם־יֹסְפִ֣ים ׀ אֲנַ֗חְנוּ לִ֠⁠שְׁמֹעַ אֶת־ק֨וֹל יְהוָ֧ה אֱלֹהֵ֛י⁠נוּ ע֖וֹד וָ⁠מָֽתְנוּ 1 The Israelite leaders are suggesting that this is a hypothetical condition, that they will only **die** if they **continue to hear the voice of Yahweh**. Use a natural form in your language for introducing a situation that could happen. Alternate translation: “We are afraid that this might happen: this great fire might consume us if we continue anymore to hear the voice of Yahweh our God, and we could die” 5:26 qk3j rc://*/ta/man/translate/figs-rquestion כִּ֣י מִ֣י כָל־בָּשָׂ֡ר אֲשֶׁ֣ר שָׁמַ֣ע קוֹל֩ אֱלֹהִ֨ים חַיִּ֜ים מְדַבֵּ֧ר מִ⁠תּוֹךְ־הָ⁠אֵ֛שׁ כָּמֹ֖⁠נוּ וַ⁠יֶּֽחִי 1 The Israelite leaders are using the question form to explain why they are very afraid. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “No flesh has heard the voice of the living God speak from the midst of the fire like us and has lived.” -5:26 z4hp rc://*/ta/man/translate/figs-distinguish כִּ֣י מִ֣י כָל־בָּשָׂ֡ר אֲשֶׁ֣ר שָׁמַ֣ע קוֹל֩ אֱלֹהִ֨ים חַיִּ֜ים מְדַבֵּ֧ר מִ⁠תּוֹךְ־הָ⁠אֵ֛שׁ כָּמֹ֖⁠נוּ וַ⁠יֶּֽחִי 1 This verse does not contradict [verse 24](../05/24.md). The Israelite leaders mean that, while they have heard God speak and have lived, it is a rare occurrence that they do not believe will happen again. Be sure that this distinction is clear in your translation. +5:26 z4hp rc://*/ta/man/translate/figs-distinguish כִּ֣י מִ֣י כָל־בָּשָׂ֡ר אֲשֶׁ֣ר שָׁמַ֣ע קוֹל֩ אֱלֹהִ֨ים חַיִּ֜ים מְדַבֵּ֧ר מִ⁠תּוֹךְ־הָ⁠אֵ֛שׁ כָּמֹ֖⁠נוּ וַ⁠יֶּֽחִי 1 This verse does not contradict [verse 24](../05/24.md). The Israelite leaders mean that, while they have heard God speak and have lived, it is a rare occurrence, one which they do not believe will happen again. Be sure that this distinction is clear in your translation. 5:26 sdf1 rc://*/ta/man/translate/figs-metonymy בָּשָׂ֡ר 1 The Israelite leaders are using **flesh** to represent humans. If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: “humankind”\n 5:26 tp48 rc://*/ta/man/translate/figs-metonymy קוֹל֩ 1 Here, **voice** represents the sound of someone speaking. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “the sound of the words of” 5:26 pj1t rc://*/ta/man/translate/figs-explicit אֱלֹהִ֨ים חַיִּ֜ים 1 The implication is that only Yahweh is a **living God** and can cause people to die, in contrast with idols who are not living and cannot cause real harm to people. You could include this information if that would be helpful to your readers. Alternate translation: “the only living God” @@ -709,7 +709,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 5:30 z5a5 rc://*/ta/man/translate/figs-quotesinquotes לֵ֖ךְ אֱמֹ֣ר לָ⁠הֶ֑ם שׁ֥וּבוּ לָ⁠כֶ֖ם לְ⁠אָהֳלֵי⁠כֶֽם׃ 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation, as in the UST. 5:30 f2ku rc://*/ta/man/translate/figs-explicitinfo שׁ֥וּבוּ לָ⁠כֶ֖ם 1 The expression **Return yourselves** contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. Alternate translation: “Return” 5:31 bn9j rc://*/ta/man/translate/grammar-connect-logic-contrast וְ⁠אַתָּ֗ה 1 Yahweh uses the words **But you** here to indicate a strong contrast between what Moses and the rest of the Israelites will do. In your translation, indicate this strong contrast in a way that is natural in your language. Alternate translation: “As for you” -5:31 q7e9 rc://*/ta/man/translate/figs-distinguish עִמָּדִ⁠י֒ 1 This does not mean that Yahweh had a physical body which was present at Mount Sinai. Yahweh means that Moses should stand near the fire and clouds where Yahweh’s voice came from. Be sure that this distinction is clear in your translation. Alternate translation: “by the fire where my voice comes from” +5:31 q7e9 rc://*/ta/man/translate/figs-distinguish עִמָּדִ⁠י֒ 1 This does not mean that Yahweh had a physical body, which was present at Mount Sinai. Yahweh means that Moses should stand near the fire and clouds where Yahweh’s voice came from. Be sure that this distinction is clear in your translation. Alternate translation: “by the fire where my voice comes from” 5:31 odqo rc://*/ta/man/translate/figs-doublet הַ⁠מִּצְוָ֛ה וְ⁠הַ⁠חֻקִּ֥ים 1 The terms **commandments** and **statutes** mean similar things. Yahweh is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “the very important commandments” 5:31 dlcu rc://*/ta/man/translate/grammar-collectivenouns הַ⁠מִּצְוָ֛ה 1 In this verse, the word **commandment** is singular in form, but it refers to all Yahweh’s commandments as a group. If it would be helpful in your language, you could say this plainly. Alternate translation: “the commandments” 5:31 e1i9 rc://*/ta/man/translate/figs-declarative אֲשֶׁ֣ר תְּלַמְּדֵ֑⁠ם 1 Yahweh is using a future statement to give an instruction or command. If it would be helpful in your language, you could translate these words using a command or instruction form. If it would be helpful for your readers, you could start a new sentence here. Alternate translation: “Teach them” @@ -717,12 +717,12 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 5:31 hq4a rc://*/ta/man/translate/figs-explicitinfo בָ⁠אָ֔רֶץ אֲשֶׁ֧ר אָנֹכִ֛י נֹתֵ֥ן לָ⁠הֶ֖ם לְ⁠רִשְׁתָּֽ⁠הּ 1 The expression **the land that I am giving to them to possess it** contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. Alternate translation: “in the land that I am giving to them” 5:32 kyg9 rc://*/ta/man/translate/writing-quotations וּ⁠שְׁמַרְתֶּ֣ם לַ⁠עֲשׂ֔וֹת כַּ⁠אֲשֶׁ֥ר צִוָּ֛ה יְהוָ֥ה אֱלֹהֵי⁠כֶ֖ם אֶתְ⁠כֶ֑ם לֹ֥א תָסֻ֖רוּ יָמִ֥ין וּ⁠שְׂמֹֽאל׃ 1 Moses has finished quoting what Yahweh said. This verse continues Moses’ speech to the Israelites. Consider natural ways of reintroducing a speaker of direct quotations in your language. Alternate translation: “Then Moses said to the Israelites,” 5:32 weq5 rc://*/ta/man/translate/figs-declarative וּ⁠שְׁמַרְתֶּ֣ם 1 Moses is using the form **you shall** to give an instruction or command. If it would be helpful in your language, you could translate these words using a command or instruction form. Alternate translation: “And keep them” -5:32 sqy8 rc://*/ta/man/translate/figs-idiom לֹ֥א תָסֻ֖רוּ יָמִ֥ין וּ⁠שְׂמֹֽאל 1 Here, **turn aside right nor left** is an idiom that means “disobey.” If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “Do not get off track” or “Do not disobey” -5:33 ype4 rc://*/ta/man/translate/figs-metaphor וְ⁠הַאֲרַכְתֶּ֣ם יָמִ֔ים 1 Long days are a metaphor for a long life. See how you translated this in [Deuteronomy 4:40](../04/40.md). Alternate translation: “be able to live a long time” +5:32 sqy8 rc://*/ta/man/translate/figs-idiom לֹ֥א תָסֻ֖רוּ יָמִ֥ין וּ⁠שְׂמֹֽאל 1 Here, **turn aside, right nor left** is an idiom that means “disobey.” If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “Do not get off track” or “Do not disobey” +5:33 ype4 rc://*/ta/man/translate/figs-metaphor וְ⁠הַאֲרַכְתֶּ֣ם יָמִ֔ים 1 The expression "long **days**" is a metaphor for a long life. See how you translated this in [Deuteronomy 4:40](../04/40.md). Alternate translation: “be able to live a long time” 5:33 mteg rc://*/ta/man/translate/figs-metaphor בְּ⁠כָל־הַ⁠דֶּ֗רֶךְ אֲשֶׁ֨ר צִוָּ֜ה יְהוָ֧ה אֱלֹהֵי⁠כֶ֛ם אֶתְ⁠כֶ֖ם תֵּלֵ֑כוּ 1 Here Moses is speaking of commandments as if they were a road and as if obeying commandments was like walking on the road. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “All the commandments that Yahweh your God has commanded you, you shall obey” 5:33 geoj rc://*/ta/man/translate/figs-declarative תֵּלֵ֑כוּ 1 Moses is using the form **you shall** to give an instruction or command. If it would be helpful in your language, you could translate these words using a command or instruction form. Alternate translation: “walk” -5:33 sc79 rc://*/ta/man/translate/grammar-connect-logic-goal לְמַ֤עַן 1 Here, **so that** marks the benefits of living a good, long life as the goal or purpose of obeying Yahweh. Use a connector in your language that makes it clear that this is the purpose. -5:33 gk5o rc://*/ta/man/translate/figs-metaphor וְ⁠הַאֲרַכְתֶּ֣ם יָמִ֔ים בָּ⁠אָ֖רֶץ 1 The implication is that, if the Israelites obey Yahweh, they will **prolong** the **days** when they live **in the land**. Moses is speaking of time as if it was an experience that one could **prolong**. You could include this information if it would be helpful for your readers. See how you translated this concept in [4:26](../04/26.md). Alternate translation: “and for many generations you might live in the land" \n\n +5:33 sc79 rc://*/ta/man/translate/grammar-connect-logic-goal לְמַ֤עַן 1 Here, **so that** marks the benefits of living a good, long life as the goal or purpose of obeying Yahweh. Use a connector in your language that makes it clear that this is the purpose. Alternate translation: “in such a way that” +5:33 gk5o rc://*/ta/man/translate/figs-metaphor וְ⁠הַאֲרַכְתֶּ֣ם יָמִ֔ים בָּ⁠אָ֖רֶץ 1 The implication is that if the Israelites obey Yahweh, they will **prolong** the **days** when they live **in the land**. Moses is speaking of time as if it were an experience that one could **prolong**. You could include this information if it would be helpful for your readers. See how you translated this concept in [4:26](../04/26.md). Alternate translation: “and for many generations you might live in the land" \n\n 6:intro q4y8 0 # Deuteronomy 6 General Notes\n\n## Outline\n- vv. 1-9: The great commandment\n- vv. 6-25: Warnings against disobedience\n\n## Special concepts in this chapter\n\n### Yahweh’s blessings\nYahweh’s continued blessing of the people of Israel is dependent upon the people’s obedience to the law of Moses. (See: [[rc://*/tw/dict/bible/kt/bless]] and [[rc://*/tw/dict/bible/kt/lawofmoses]])\n\n\n### The Shema\nVerses 6-9 are known as The Shema in Judaism. They are an important foundation of Judaism. Jesus identifies the Shema as the greatest commandment in [Mark 12:28-29](Mrk/12/28.md).\n\n## Other Translation Issues in This Chapter\n\n### Metaphors\n\nThere are many metaphors in this chapter. These metaphors describe the greatness of the Promised Land the wholehearted worship that is completely dedicated to Yahweh. (See: [[rc://*/ta/man/translate/figs-metaphor]] and [[rc://*/tw/dict/bible/kt/promisedland]])\n\n### Words for the Law\n- statutes\n- ordinances\n- judgments\nMoses uses different words to refer to the law that Yahweh commanded the Israelites. It is unclear what the differences are between these terms. If your language has different terms for the law, you could use them here to differentiate between the different Hebrew words. (See: [[rc://*/ta/man/translate/translate-unknown]])\n\n### Pronouns\n\nMoses is speaking to the Israelites who are alive. The pronoun **you** and **your** are singular here unless otherwise noted. (See: [[rc://*/ta/man/translate/figs-youcrowd]]) 6:1 it53 הַ⁠מִּצְוָ֗ה הַֽ⁠חֻקִּים֙ וְ⁠הַ⁠מִּשְׁפָּטִ֔ים 1 See how you translated these terms for the law in [5:31](../05/31.md). 6:1 h4en rc://*/ta/man/translate/figs-youplural אֱלֹהֵי⁠כֶ֖ם & אֶתְ⁠כֶ֑ם & אַתֶּ֛ם 1 The pronouns **you** and **your** are plural in this verse. Moses is speaking to all the Israelites, so use the plural form in your translation if your language marks that distinction. From 9dcf57910e9568033b2de95208fecc85ebf5f28a Mon Sep 17 00:00:00 2001 From: avaldizan Date: Fri, 28 Jul 2023 16:49:06 +0000 Subject: [PATCH 010/127] Merge avaldizan-tc-create-1 into master by avaldizan (#3404) --- tn_PRO.tsv | 30 +++++++++++++++--------------- 1 file changed, 15 insertions(+), 15 deletions(-) diff --git a/tn_PRO.tsv b/tn_PRO.tsv index 1fec623080..5f9efca3e9 100644 --- a/tn_PRO.tsv +++ b/tn_PRO.tsv @@ -574,7 +574,7 @@ front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduct 5:23 w7f9 rc://*/ta/man/translate/figs-gendernotations ה֗וּא & וּ⁠בְ⁠רֹ֖ב אִוַּלְתּ֣⁠וֹ יִשְׁגֶּֽה 1 Although the terms **He** and **his** are masculine, Solomon is using these words in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “That person … and in the abundance of that person’s folly that person staggers” 5:23 x16k rc://*/ta/man/translate/figs-abstractnouns בְּ⁠אֵ֣ין מוּסָ֑ר וּ⁠בְ⁠רֹ֖ב אִוַּלְתּ֣⁠וֹ 1 If your language does not use abstract nouns for the ideas of **correction**, **abundance**, and **folly**, you could express the same ideas in other ways. Alternate translation: “because he is not corrected; and in how abundantly foolish he is” 5:23 n1a7 rc://*/ta/man/translate/figs-metaphor יִשְׁגֶּֽה 1 Here, Solomon speaks of a person behaving in a sinful manner that will cause him to die as if he were staggering like an intoxicated person who gets lost. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “he loses his way” or “he behaves recklessly”\n -6:intro xq95 0 # Proverbs 6 General Notes\n\n## Structure and formatting\n\n2. A father teaches his son about wisdom (1:8–9:18)\n * Avoid evil companions (1:8–19)\n * Do not reject wisdom (1:20–33)\n * Wisdom prevents people from committing crime or adultery (2:1–22)\n * Humbly trust Yahweh (3:1–12)\n * The value of wisdom (3:13–20)\n * Do not act wickedly (3:21–35)\n * Wisdom will benefit you (4:1–9)\n * Behave wisely and avoid those who do not (4:10–19)\n * Live righteously (4:20–27)\n * Avoid temptation to commit adultery (5:1–23)\n * Practical warnings (6:1–19)\n * Adultery will be punished (6:20–35)\n\n## Special concepts in this chapter\n\n### My Son\n\nOccasionally, Solomon addresses a series of proverbs to “my son” or “sons.” This does not mean that those proverbs only apply to males. Instead, these phrases are forms used to pass on advice from a father to his son, and the kind of advice in these proverbs is about common temptations of young men.\n\n### Adulterous women\n\nThis chapter repeatedly warns young men to avoid any adulterous woman, who is called “strange” and “foreign.” (See: [[rc://*/tw/dict/bible/kt/adultery]])\n\n## Important figures of speech in this chapter\n\n### Rhetorical questions\n\nIn [6:9](../06/09.md), [27](../06/27.md), [28](../06/28.md), the author uses rhetorical questions to emphasize the importance of what he is saying. (See: [[rc://*/ta/man/translate/figs-rquestion]])\n\n\n## Other possible translation difficulties in this chapter\n\n### Animals used as examples\n\nIn this chapter, the gazelle, bird, and ant have certain characteristics which the author uses to teach about wisdom. If your language does not recognize those animals as being wise, you could add a footnote to explain or possibly substitute other animals from your culture that would help explain the same concept. +6:intro xq95 0 # Proverbs 6 General Notes\n\n## Structure and formatting\n\n2. A father teaches his son about wisdom (1:8–9:18)\n * Avoid evil companions (1:8–19)\n * Do not reject wisdom (1:20–33)\n * Wisdom prevents people from committing crime or adultery (2:1–22)\n * Humbly trust Yahweh (3:1–12)\n * The value of wisdom (3:13–20)\n * Do not act wickedly (3:21–35)\n * Wisdom will benefit you (4:1–9)\n * Behave wisely and avoid those who do not (4:10–19)\n * Live righteously (4:20–27)\n * Avoid temptation to commit adultery (5:1–23)\n * Practical warnings (6:1–19)\n * Adultery will be punished (6:20–35)\n\n## Special concepts in this chapter\n\n### My Son\n\nOccasionally, Solomon addresses a series of proverbs to “my son” or “sons.” This does not mean that those proverbs only apply to males. Instead, these phrases are forms used to pass on advice from a father to his son, and the kind of advice in these proverbs is about common temptations of young men.\n\n### Adulterous women\n\nThis chapter repeatedly warns young men to avoid any adulterous woman, who is called “strange” and “foreign.” (See: [[rc://*/tw/dict/bible/kt/adultery]])\n\n## Important figures of speech in this chapter\n\n### Rhetorical questions\n\nIn [6:9](../06/09.md), [27](../06/27.md), [28](../06/28.md), the author uses rhetorical questions to emphasize the importance of what he is saying. (See: [[rc://*/ta/man/translate/figs-rquestion]])\n\n## Other possible translation difficulties in this chapter\n\n### Animals used as examples\n\nIn this chapter, the gazelle, bird, and ant have certain characteristics which the author uses to teach about wisdom. If your language does not recognize those animals as being wise, you could add a footnote to explain or possibly substitute other animals from your culture that would help explain the same concept. 6:1 rs3b rc://*/ta/man/translate/grammar-connect-condition-hypothetical אִם 1 Here, **if** indicates that Solomon is using a hypothetical situation to teach his **son**. This verse and the next verse are one long conditional sentence. Use a natural form in your language for introducing a situation that could happen. Alternate translation: “suppose” 6:1 sb1b rc://*/ta/man/translate/figs-explicit אִם־עָרַ֣בְתָּ לְ⁠רֵעֶ֑⁠ךָ 1 Here, Solomon implies that the **pledge** is a promise to pay back a loan of money for **your neighbor** if he is unable to pay back the loan himself. If it would be helpful in your language, you could state this explicitly. Alternate translation: “if you promise to pay back the loan for your neighbor when he is unable to pay it” 6:1 z256 rc://*/ta/man/translate/figs-ellipsis תָּקַ֖עְתָּ לַ⁠זָּ֣ר כַּפֶּֽי⁠ךָ 1 Solomon is leaving out a word that in many languages a clause would need in order to be complete. You could supply the word from the previous clause if it would be clearer in your language. Alternate translation: “if you clasp your palms for a stranger”\n @@ -1047,7 +1047,7 @@ front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduct 9:18 kg4h rc://*/ta/man/translate/figs-metaphor רְפָאִ֣ים שָׁ֑ם 1 Here, Solomon speaks of those men who died because they went to the stupid woman’s house as if their dead **spirits** were **there**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “that the men who have gone to her house are now dead” 9:18 m5oj rc://*/ta/man/translate/figs-activepassive קְרֻאֶֽי⁠הָ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “the ones whom she called” 9:18 k1fh rc://*/ta/man/translate/figs-explicit קְרֻאֶֽי⁠הָ 1 This phrase refers to the men who went to the stupid woman’s house to commit adultery with her in response to her calling them. If it would be helpful in your language, you could state this explicitly. Alternate translation: “the men whom she called and they accepted her call” or “the men who went to her house after she called them” -10:intro fhy5 0 # Proverbs 10 General Notes\n\n## Structure and formatting\n\n### Outline of Proverbs\n\n3. Proverbs from Solomon (10:1–22:16)\n\nChapter 10 starts a new section of the book, which is mainly filled with short, individual proverbs that were written by Solomon.\n\n## Special concepts in this chapter\n\n### Contrasting parallelism\n\nExcept for [10:10](../10/10.md), [18](../10/18.md), [22](../10/22.md), [26](../10/26.md), all the proverbs in this chapter consist of two parallel clauses that contrast with each other. +10:intro fhy5 0 # Proverbs 10 General Notes\n\n## Structure and formatting\n\n### Outline of Proverbs\n\n3. Proverbs from Solomon (10:1–22:16)\n\nChapter 10 starts a new section of the book, which is mainly filled with short, individual proverbs that were written by Solomon.\n\n## Important figures of speech in this chapter\n\n### Contrasting parallelism\n\nExcept for [10:10](../10/10.md), [18](../10/18.md), [22](../10/22.md), [26](../10/26.md), all the proverbs in this chapter consist of two parallel clauses that contrast with each other. 10:1 tab7 rc://*/ta/man/translate/figs-ellipsis מִשְׁלֵ֗י שְׁלֹ֫מֹ֥ה 1 See how you translated this phrase in [1:1](../01/01.md). 10:1 sank rc://*/ta/man/translate/figs-gendernotations בֵּ֣ן חָ֭כָם יְשַׂמַּח־אָ֑ב וּ⁠בֵ֥ן כְּ֝סִ֗יל תּוּגַ֥ת אִמּֽ⁠וֹ 1 Although the terms **son** and **his** are masculine, Solomon is using these words in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “Any wise person gladdens that person’s father, but any stupid person is the grief of that person’s mother”\n 10:1 a6oo rc://*/ta/man/translate/figs-explicit אָ֑ב 1 Here, **father** refers specifically to the **father** of the **son** mentioned earlier in the sentence. If it would be helpful in your language, you could state this explicitly, as in the UST. @@ -1183,7 +1183,7 @@ front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduct 10:32 bx51 rc://*/ta/man/translate/figs-abstractnouns רָצ֑וֹן 1 See how you translated **favor** in [3:4](../03/04.md). 10:32 scfp rc://*/ta/man/translate/figs-ellipsis וּ⁠פִ֥י רְ֝שָׁעִ֗ים תַּהְפֻּכֽוֹת 1 Solomon is leaving out some of the words that in many languages a clause would need in order to be complete. You could supply these words from the previous clause if it would be clearer in your language. Alternate translation: “but the mouth of the wicked ones knows perverse things” or “but the mouth of the wicked ones expresses perverse things” 10:32 ay8q rc://*/ta/man/translate/figs-metonymy וּ⁠פִ֥י רְ֝שָׁעִ֗ים 1 See how you translated this phrase in [10:6](../10/06.md). -11:intro uk6v 0 # Proverbs 11 General Notes\n\n## Structure and formatting\n\nChapter 11 continues the section of the book written by Solomon that is filled mainly with short, individual proverbs.\n\n## Special concepts in this chapter\n\n### Contrasting parallelism\n\nExcept for [11:7](../11/07.md), [10](../11/10.md), [22](../11/22.md), [25](../11/25.md), and [11:29–31](../11/29.md), all the proverbs in this chapter consist of two parallel clauses that contrast with each other. +11:intro uk6v 0 # Proverbs 11 General Notes\n\n## Structure and formatting\n\nChapter 11 continues the section of the book written by Solomon that is filled mainly with short, individual proverbs.\n\n## Important figures of speech in this chapter\n\n### Contrasting parallelism\n\nExcept for [11:7](../11/07.md), [10](../11/10.md), [22](../11/22.md), [25](../11/25.md), and [11:29–31](../11/29.md), all the proverbs in this chapter consist of two parallel clauses that contrast with each other. 11:1 nux3 rc://*/ta/man/translate/figs-metonymy מֹאזְנֵ֣י & וְ⁠אֶ֖בֶן שְׁלֵמָ֣ה 1 Solomon does not mean that **Yahweh** actually hates these **Scales** or has **delight** in this **whole stone**. Rather, he means that **Yahweh** hates people using these **Scales** and has **delight** in people using **a whole stone**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “The use of scales of … but the use of a whole stone” 11:1 wl8y rc://*/ta/man/translate/translate-unknown מֹאזְנֵ֣י מִ֭רְמָה 1 **Scales** describes an instrument for determining the weight of an object or comparing the weight of two objects. It consists of a central post with a crossbar from which two pans are hung. An object may be placed in one pan and known weights placed in the other pan until the crossbar remains level, meaning that both pans contain an equal weight. Or one object may be placed in one pan and a different object in the other pan; the pan that hangs lower contains the heavier object. If your readers would not be familiar with this type of weighing instrument, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “a balancing scale of deceit” or “a weighing instrument of deceit”\n 11:1 qsoh rc://*/ta/man/translate/figs-possession מֹאזְנֵ֣י מִ֭רְמָה 1 Here, Solomon is using the possessive form to describe **Scales** that are used for **deceit**. If your language would not use the possessive form for this, you could use a different expression. Alternate translation: “Scales used to deceive people” or “Scales people use to deceive others” @@ -1333,7 +1333,7 @@ front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduct 11:31 leti rc://*/ta/man/translate/figs-activepassive יְשֻׁלָּ֑ם 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “Yahweh will repay” 11:31 x6ww rc://*/ta/man/translate/figs-metaphor יְשֻׁלָּ֑ם 1 Here, Solomon refers to people receiving what they deserve for their actions as if they were being **repaid** for what they have done. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “will receive what is due to them” 11:31 wlsw rc://*/ta/man/translate/figs-ellipsis אַ֝֗ף כִּֽי־רָשָׁ֥ע וְ⁠חוֹטֵֽא 1 Solomon is leaving out some of the words that in many languages a clause would need in order to be complete. You could supply these words from the previous clause if it would be clearer in your language. Alternate translation: “how much more will a wicked one and a sinner be repaid” -12:intro x2lg 0 # Proverbs 12 General Notes\n\n## Structure and formatting\n\nChapter 12 continues the section of the book written by Solomon that is filled mainly with short, individual proverbs.\n\n## Special concepts in this chapter\n\n### Contrasting parallelism\n\nExcept for [12:7](../12/07.md), [14](../12/14.md), [28](../12/28.md), all the proverbs in this chapter consist of two parallel clauses that contrast with each other. +12:intro x2lg 0 # Proverbs 12 General Notes\n\n## Structure and formatting\n\nChapter 12 continues the section of the book written by Solomon that is filled mainly with short, individual proverbs.\n\n## Important figures of speech in this chapter\n\n### Contrasting parallelism\n\nExcept for [12:7](../12/07.md), [14](../12/14.md), [28](../12/28.md), all the proverbs in this chapter consist of two parallel clauses that contrast with each other. 12:1 ktr2 rc://*/ta/man/translate/figs-abstractnouns מ֭וּסָר & דָּ֑עַת & תוֹכַ֣חַת 1 See how you translated the abstract nouns **correction** in [3:11](../03/11.md), **knowledge** in [1:4](../01/04.md), and **rebuke** in [1:25](../01/25.md). 12:2 rz0a rc://*/ta/man/translate/figs-genericnoun ט֗וֹב 1 **A good one** here does not refer to a specific person, but refers to this type of person in general. If it would be helpful in your language, you could use a more natural phrase. Alternate translation: “Any good person”\n 12:2 b11m rc://*/ta/man/translate/figs-abstractnouns רָ֭צוֹן 1 See how you translated the abstract noun **favor** in [3:4](../03/04.md). @@ -1456,7 +1456,7 @@ front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduct 12:28 y24r rc://*/ta/man/translate/figs-possession וְ⁠דֶ֖רֶךְ נְתִיבָ֣ה 1 Here, Solomon uses the possessive form to indicate that **the way** is **the beaten path**. If it would be helpful in your language, you could state this explicitly. Alternate translation: “and the way that is the beaten path” 12:28 h4sg rc://*/ta/man/translate/figs-metaphor וְ⁠דֶ֖רֶךְ נְתִיבָ֣ה 1 Here, **the way of the beaten path** refers to **the path of righteousness** in the previous clause. Solomon refers to living righteously as if one were walking on a **beaten path** that is safe because it was made well. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “and living righteously” 12:28 d3it rc://*/ta/man/translate/figs-explicit אַל־מָֽוֶת 1 Here, **no death** could refer to: (1) a person not dying earlier than expected, which is the opposite way of saying the same idea used for **life** in the previous clause. Alternate translation: “is not dying early” (2) a person having immortality. Alternate translation: “is immortality” -13:intro nh7k 0 # Proverbs 13 General Notes\n\n## Structure and formatting\n\nChapter 13 continues the section of the book written by Solomon that is filled mainly with short, individual proverbs.\n\n## Special concepts in this chapter\n\n### Contrasting parallelism\n\nExcept for [13:14](../13/14.md), all the proverbs in this chapter consist of two parallel clauses that contrast with each other. +13:intro nh7k 0 # Proverbs 13 General Notes\n\n## Structure and formatting\n\nChapter 13 continues the section of the book written by Solomon that is filled mainly with short, individual proverbs.\n\n## Important figures of speech in this chapter\n\n### Contrasting parallelism\n\nExcept for [13:14](../13/14.md), all the proverbs in this chapter consist of two parallel clauses that contrast with each other. 13:1 ugs5 rc://*/ta/man/translate/figs-ellipsis בֵּ֣ן חָ֭כָם מ֣וּסַר אָ֑ב 1 Solomon is leaving a word that in many languages a sentence would need in order to be complete. You could supply these words from the context if it would be clearer in your language. Alternate translation: “A wise son listens to the instruction of a father” 13:1 au6w rc://*/ta/man/translate/figs-abstractnouns מ֣וּסַר & גְּעָרָֽה 1 See how you translated the abstract nouns **instruction** in [1:2](../01/02.md) and **rebuke** in [1:25](../01/25.md). 13:1 uwpq rc://*/ta/man/translate/figs-explicit אָ֑ב 1 Here, **father** refers to the **father** of the **son** mentioned earlier in the clause. If it would be helpful in your language, you could state this explicitly. Alternate translation: “his father” @@ -1558,7 +1558,7 @@ front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduct 13:25 a593 rc://*/ta/man/translate/figs-genericnoun צַדִּ֗יק & נַפְשׁ֑⁠וֹ 1 **A righteous one** and**his** here do not refer to specific people, but refer to a type of person in general. If it would be helpful in your language, you could use a more natural phrase. Alternate translation: “Any righteous one … that person’s appetite” 13:25 wby5 rc://*/ta/man/translate/figs-genericnoun וּ⁠בֶ֖טֶן 1 The word **stomach** represents stomachs in general, not one particular **stomach**. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “but the stomachs of” 13:25 azl9 rc://*/ta/man/translate/figs-metonymy וּ⁠בֶ֖טֶן רְשָׁעִ֣ים תֶּחְסָֽר 1 Here, Solomon refers to **the wicked ones** always being hungry as if their stomachs **lack**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “but the wicked ones can never eat enough” or “but the hunger of the wicked ones is never satisfied” -14:intro gbj2 0 # Proverbs 14 General Notes\n\n## Structure and formatting\n\nChapter 14 continues the section of the book written by Solomon that is filled mainly with short, individual proverbs.\n\n## Special concepts in this chapter\n\n### Contrasting parallelism\n\nExcept for [14:7](../14/07.md), [10](../14/10.md), [13](../14/13.md), [17](../14/17.md), [26](../14/26.md), [27](../14/27.md), and [34](../14/34.md), all the proverbs in this chapter consist of two parallel clauses that contrast with each other. +14:intro gbj2 0 # Proverbs 14 General Notes\n\n## Structure and formatting\n\nChapter 14 continues the section of the book written by Solomon that is filled mainly with short, individual proverbs.\n\n## Important figures of speech in this chapter\n\n### Contrasting parallelism\n\nExcept for [14:7](../14/07.md), [10](../14/10.md), [13](../14/13.md), [17](../14/17.md), [26](../14/26.md), [27](../14/27.md), and [34](../14/34.md), all the proverbs in this chapter consist of two parallel clauses that contrast with each other. 14:1 r3rp rc://*/ta/man/translate/figs-genericnoun חַכְמ֣וֹת נָ֭שִׁים & בֵיתָ֑⁠הּ 1 **The wisest of women** and **her** here do not refer to a specific person, but refer to a type of person in general. If it would be helpful in your language, you could use a more natural phrase. Alternate translation: “Those women who are most wise … the houses of those women”\n 14:1 zntm rc://*/ta/man/translate/figs-metaphor בָּנְתָ֣ה בֵיתָ֑⁠הּ 1 Here, Solomon refers to a woman making her family prosper as if she were building a **house**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “causes her house to prosper” 14:1 hx7s rc://*/ta/man/translate/figs-metonymy בֵיתָ֑⁠הּ 1 Here, **house** represents the family who lives in the **house**. See how you translated the same use of **house** in [3:33](../03/33.md). @@ -1698,7 +1698,7 @@ front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduct 14:34 tavd rc://*/ta/man/translate/figs-metaphor תְרֽוֹמֵֽם־גּ֑וֹי 1 Here, Solomon refers to a **nation** becoming great as if it were an object that **Righteousness** **raises** up. If it would be helpful in your language, you could state the meaning plainly. See how you translated the similar use of “raised up” in [11:11](../11/11.md). Alternate translation: “makes a nation great”\n 14:35 vi56 rc://*/ta/man/translate/figs-abstractnouns רְֽצוֹן & מַשְׂכִּ֑יל וְ֝⁠עֶבְרָת֗⁠וֹ 1 See how you translated the abstract nouns **delight** in [8:30](../08/30.md), **insight** in [1:3](../01/03.md), and **rage** in [11:23](../11/23.md). 14:35 c522 rc://*/ta/man/translate/figs-genericnoun מֶ֭לֶךְ לְ⁠עֶ֣בֶד & וְ֝⁠עֶבְרָת֗⁠וֹ תִּהְיֶ֥ה מֵבִֽישׁ 1 Here, **a king**, **the servant**, **his**, and **one who acts shamefully** refer to types of people, not to specific people. If it would be helpful in your language, you could use phrases that make this clear. Alternate translation: “any king is for any servant … but any king’s rage is for any person who acts shamefully” -15:intro l872 0 # Proverbs 15 General Notes\n\n## Structure and formatting\n\nChapter 15 continues the section of the book written by Solomon that is filled mainly with short, individual proverbs.\n\n## Special concepts in this chapter\n\n### Contrasting parallelism\n\nExcept for [15:3](../15/03.md), [10–12](../15/10.md), [16–17](../15/16.md), [23–24](../15/23.md), [30–31](../15/30.md), and [33](../15/33.md), all the proverbs in this chapter consist of two parallel clauses that contrast with each other. +15:intro l872 0 # Proverbs 15 General Notes\n\n## Structure and formatting\n\nChapter 15 continues the section of the book written by Solomon that is filled mainly with short, individual proverbs.\n\n## Important figures of speech in this chapter\n\n### Contrasting parallelism\n\nExcept for [15:3](../15/03.md), [10–12](../15/10.md), [16–17](../15/16.md), [23–24](../15/23.md), [30–31](../15/30.md), and [33](../15/33.md), all the proverbs in this chapter consist of two parallel clauses that contrast with each other. 15:1 qcqk rc://*/ta/man/translate/figs-explicit מַֽעֲנֶה־רַּ֭ךְ יָשִׁ֣יב חֵמָ֑ה וּ⁠דְבַר־עֶ֝֗צֶב יַעֲלֶה־אָֽף 1 In this verse, Solomon implies that the **gentle answer** and **word of pain** are spoken to an angry person. If it would be helpful in your language, you could state this explicitly. Alternate translation: “A gentle answer spoken to an angry person turns back that person’s heat, but a word of pain spoken to an angry person lifts up that person’s nose” 15:1 ydyg rc://*/ta/man/translate/figs-genericnoun מַֽעֲנֶה־רַּ֭ךְ & וּ⁠דְבַר־עֶ֝֗צֶב 1 **A gentle answer** and **a word of pain** refer to types of things people say, not to a specific **answer** or **word**. If it would be helpful in your language, you could use phrases that make this clear. Alternate translation: “Any gentle answer … but any word of pain”\n 15:1 jrxm rc://*/ta/man/translate/figs-idiom יָשִׁ֣יב חֵמָ֑ה 1 The phrase is an idiom that refers to decreasing a person’s anger as if that anger were **heat** that someone **turns back**. The word **heat** means “anger” by association with the way that an angry person’s body increases in **heat**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “decreases anger” or “causes an angry person to become calm” @@ -1852,7 +1852,7 @@ front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduct 15:33 lbcz rc://*/ta/man/translate/figs-possession מוּסַ֣ר חָכְמָ֑ה 1 Here, Solomon is using the possessive form to describe **instruction** that results in **wisdom**. If your language would not use the possessive form for this, you could use a different expression. Alternate translation: “is instruction that results in wisdom” 15:33 atwb rc://*/ta/man/translate/figs-abstractnouns וְ⁠לִ⁠פְנֵ֖י כָב֣וֹד עֲנָוָֽה 1 Here, Solomon refers to a person having **humility** before **honor** as if **humility** were **before the face of honor**. See how you translated the same use of **before the face of** in [8:25](../08/25.md). Alternate translation: “and humility exists before the honor exists” 15:33 w2h2 rc://*/ta/man/translate/figs-abstractnouns עֲנָוָֽה 1 If your language does not use an abstract noun for the idea of **humility**, you could express the same idea in another way. Alternate translation: “is being humble” -16:intro mu2u 0 # Proverbs 16 General Notes\n\n## Structure and formatting\n\nChapter 16 continues the section of the book written by Solomon that is filled mainly with short, individual proverbs.\n\n## Special concepts in this chapter\n\n### Parallelism\n\nChapters 10–15 mostly contain proverbs that consist of two parallel clauses that contrast with each other. In contrast, chapters 16–22 mostly contain proverbs in which the second of two parallel clauses completes, emphasizes, or qualifies the idea of the first clause. Chapter 16 also contains contrasting parallelism ([16:1](../16/01.md), [2](../16/02.md), [9](../16/09.md), [14](../16/14.md), [22](../16/22.md), [33](../16/33.md)) and parallelism in which both clauses have the same meaning for emphasis ([16:11](../16/11.md), [16](../16/16.md), [18](../16/18.md), [30](../16/30.md)). (See: [[rc://*/ta/man/translate/figs-parallelism]]) +16:intro mu2u 0 # Proverbs 16 General Notes\n\n## Structure and formatting\n\nChapter 16 continues the section of the book written by Solomon that is filled mainly with short, individual proverbs.\n\n## Important figures of speech in this chapter\n\n### Parallelism\n\nChapters 10–15 mostly contain proverbs that consist of two parallel clauses that contrast with each other. In contrast, chapters 16–22 mostly contain proverbs in which the second of two parallel clauses completes, emphasizes, or qualifies the idea of the first clause. Chapter 16 also contains contrasting parallelism ([16:1](../16/01.md), [2](../16/02.md), [9](../16/09.md), [14](../16/14.md), [22](../16/22.md), [33](../16/33.md)) and parallelism in which both clauses have the same meaning for emphasis ([16:11](../16/11.md), [16](../16/16.md), [18](../16/18.md), [30](../16/30.md)). (See: [[rc://*/ta/man/translate/figs-parallelism]]) 16:1 aoh9 rc://*/ta/man/translate/figs-genericnoun לְ⁠אָדָ֥ם מַֽעַרְכֵי־לֵ֑ב וּ֝⁠מֵ⁠יְהוָ֗ה מַעֲנֵ֥ה לָשֽׁוֹן 1 Here, **the heart**, **a man's**, **the answer**, and **the tongue** refer to these things and people in general, not a specific thing or person. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “The arrangements of the hearts are those people’s, but the answers of the tongues are from Yahweh” 16:1 lzbp rc://*/ta/man/translate/figs-abstractnouns מַֽעַרְכֵי־לֵ֑ב & מַעֲנֵ֥ה לָשֽׁוֹן 1 If your language does not use abstract nouns for the ideas of **arrangements** and **answer**, you could express the same ideas in other ways. See how you translated **answer** in [15:1](../15/01.md). Alternate translation: “Things that the heart arranges … what the tongue answers” 16:1 e2qs rc://*/ta/man/translate/figs-explicit מַֽעַרְכֵי־לֵ֑ב 1 **The arrangements of the heart** here could mean: (1) **arrangements** about what to say, which is suggested by the phrase **the answer of the tongue** in the next clause. Alternate translation: “The arrangements of the heart regarding what to say” (2) human **arrangements** in general. Alternate translation: “The arrangements of the heart about something” @@ -2018,7 +2018,7 @@ front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduct 16:33 rvg6 rc://*/ta/man/translate/translate-unknown בַּ֭⁠חֵיק יוּטַ֣ל אֶת־הַ⁠גּוֹרָ֑ל 1 **A lot** was a marked stone that was thrown or rolled on the ground in order to help decide something. People believed that God would guide the **lot** so that it showed them what to do. If your culture has a similar object, you could use the word for that in your language here. Alternate translation: “A marked stone is cast into the lap” or “People throw dice”\n 16:33 ei8c rc://*/ta/man/translate/figs-activepassive בַּ֭⁠חֵיק יוּטַ֣ל אֶת־הַ⁠גּוֹרָ֑ל 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “A person throws a lot into a lap” 16:33 js5x rc://*/ta/man/translate/figs-explicit כָּל־מִשְׁפָּטֽ⁠וֹ 1 Here, **judgment** refers to the decision that is made based on the result of casting lots. If it would be helpful in your language, you could state this explicitly. Alternate translation: “its every decision” or “whatever happens with the lot” -17:intro br3v 0 # Proverbs 17 General Notes\n\n## Structure and formatting\n\nChapter 17 continues the section of the book written by Solomon that is filled mainly with short, individual proverbs.\n\n## Special concepts in this chapter\n\n### Parallelism\n\nChapters 16–22 mostly contain proverbs in which the second of two parallel clauses completes, emphasizes, or qualifies the idea of the first clause. Chapter 17 also contains contrasting parallelism ([17:9](../17/09.md), [22](../17/22.md), [24](../17/24.md)) and parallelism in which both clauses have the same meaning for emphasis ([17:21](../17/21.md), [28](../17/28.md)). (See: [[rc://*/ta/man/translate/figs-parallelism]]) +17:intro br3v 0 # Proverbs 17 General Notes\n\n## Structure and formatting\n\nChapter 17 continues the section of the book written by Solomon that is filled mainly with short, individual proverbs.\n\n## Important figures of speech in this chapter\n\n### Parallelism\n\nChapters 16–22 mostly contain proverbs in which the second of two parallel clauses completes, emphasizes, or qualifies the idea of the first clause. Chapter 17 also contains contrasting parallelism ([17:9](../17/09.md), [22](../17/22.md), [24](../17/24.md)) and parallelism in which both clauses have the same meaning for emphasis ([17:21](../17/21.md), [28](../17/28.md)). (See: [[rc://*/ta/man/translate/figs-parallelism]]) 17:1 b79i rc://*/ta/man/translate/figs-ellipsis פַּ֣ת חֲ֭רֵבָה & מִ֝⁠בַּ֗יִת מָלֵ֥א 1 Solomon is leaving out some of the words that in many languages a sentence would need in order to be complete. See how you translated the same use of these phrases in [15:16–17](../15/16.md). Alternate translation: “is having a dry morsel … than having a house full of” 17:1 ecu4 rc://*/ta/man/translate/figs-explicit וְ⁠שַׁלְוָה 1 Here, **ease** refers to a situation in which someone feels peaceful because there is no **quarreling**. If it would be helpful in your language, you could state this explicitly. Alternate translation: “and a peaceful situation” 17:1 p2y8 rc://*/ta/man/translate/figs-metaphor וְ⁠שַׁלְוָה־בָ֑⁠הּ 1 Here, Solomon refers to feeling peaceful as if that **ease** were an object that someone could have **with** **a dry morsel**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “while feeling ease” or “while feeling peaceful” @@ -2152,7 +2152,7 @@ front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduct 17:28 a5qc rc://*/ta/man/translate/figs-explicit מַ֭חֲרִישׁ 1 This phrase refers to someone who refrains from speaking unnecessarily. If it would be helpful in your language, you could state this explicitly. Alternate translation: “who does not speak unnecessarily” 17:28 q1jm rc://*/ta/man/translate/figs-activepassive יֵחָשֵׁ֑ב 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “people will consider to be” 17:28 ps9h rc://*/ta/man/translate/figs-metonymy אֹטֵ֖ם שְׂפָתָ֣י⁠ו 1 Here, Solomon refers to someone who refrains from speaking unnecessarily as if that person **shuts his lips**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “one who does not speak unnecessarily” -18:intro k5qz 0 # Proverbs 18 General Notes\n\nChapter 18 continues the section of the book written by Solomon that is filled mainly with short, individual proverbs.\n\n## Special concepts in this chapter\n\n### Parallelism\n\nChapters 16–22 mostly contain proverbs in which the second of two parallel clauses completes, emphasizes, or qualifies the idea of the first clause. Chapter 18 also contains contrasting parallelism ([18:2](../18/02.md), [12](../18/12.md), [14](../18/14.md), [23](../18/23.md), [24](../18/24.md)) and parallelism in which both clauses have the same meaning for emphasis ([18:7](../18/07.md), [15](../18/15.md), [20](../18/20.md)). (See: [[rc://*/ta/man/translate/figs-parallelism]]) +18:intro k5qz 0 # Proverbs 18 General Notes\n\nChapter 18 continues the section of the book written by Solomon that is filled mainly with short, individual proverbs.\n\n## Important figures of speech in this chapter\n\n### Parallelism\n\nChapters 16–22 mostly contain proverbs in which the second of two parallel clauses completes, emphasizes, or qualifies the idea of the first clause. Chapter 18 also contains contrasting parallelism ([18:2](../18/02.md), [12](../18/12.md), [14](../18/14.md), [23](../18/23.md), [24](../18/24.md)) and parallelism in which both clauses have the same meaning for emphasis ([18:7](../18/07.md), [15](../18/15.md), [20](../18/20.md)). (See: [[rc://*/ta/man/translate/figs-parallelism]]) 18:1 y10d rc://*/ta/man/translate/figs-genericnoun לְֽ֭⁠תַאֲוָה יְבַקֵּ֣שׁ נִפְרָ֑ד & יִתְגַּלָּֽע 1 **One who separates himself** and **he** refer to a type of person in general, not a specific person. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “People who separate themselves seek for desire … those people break out” 18:1 n34r rc://*/ta/man/translate/figs-explicit נִפְרָ֑ד 1 Here, Solomon implies that this person **separates himself** from other people. If it would be helpful in your language, you could state this explicitly. Alternate translation: “One who keeps away from other people” 18:1 debc rc://*/ta/man/translate/figs-explicit לְֽ֭⁠תַאֲוָה יְבַקֵּ֣שׁ 1 Here, Solomon implies that this person **seeks** to fulfill his own **desire**. If it would be helpful in your language, you could state this explicitly. Alternate translation: “seeks to fulfill his own desire” @@ -2269,7 +2269,7 @@ front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduct 18:24 jsbe rc://*/ta/man/translate/figs-metaphor לְ⁠הִתְרֹעֵ֑עַ 1 Here, Solomon refers to a person being destroyed as if he were **broken**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “will experience destruction” or “will be destroyed”\n 18:24 wg3n rc://*/ta/man/translate/figs-activepassive לְ⁠הִתְרֹעֵ֑עַ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “will experience ruin” 18:24 zc7f rc://*/ta/man/translate/figs-metaphor דָּבֵ֥ק מֵ⁠אָֽח 1 Here, Solomon refers to a person’s friend being more loyal than **a brother** as if that friend were **clinging** to him **more than a brother** would. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “is more faithful than” -19:intro nbz8 0 # Proverbs 19 General Notes\n\n## Structure and formatting\n\nChapter 19 continues the section of the book written by Solomon that is filled mainly with short, individual proverbs.\n\n## Special concepts in this chapter\n\n### Parallelism\n\nChapters 16–22 mostly contain proverbs in which the second of two parallel clauses completes, emphasizes, or qualifies the idea of the first clause. Chapter 19 also contains contrasting parallelism ([19:4](../19/04.md), [12](../19/12.md), [14](../19/14.md), [16](../19/16.md), [21](../19/21.md)) and parallelism in which both clauses have the same meaning for emphasis ([19:5](../19/05.md), [9](../19/09.md)). (See: [[rc://*/ta/man/translate/figs-parallelism]]) +19:intro nbz8 0 # Proverbs 19 General Notes\n\n## Structure and formatting\n\nChapter 19 continues the section of the book written by Solomon that is filled mainly with short, individual proverbs.\n\n## Important figures of speech in this chapter\n\n### Parallelism\n\nChapters 16–22 mostly contain proverbs in which the second of two parallel clauses completes, emphasizes, or qualifies the idea of the first clause. Chapter 19 also contains contrasting parallelism ([19:4](../19/04.md), [12](../19/12.md), [14](../19/14.md), [16](../19/16.md), [21](../19/21.md)) and parallelism in which both clauses have the same meaning for emphasis ([19:5](../19/05.md), [9](../19/09.md)). (See: [[rc://*/ta/man/translate/figs-parallelism]]) 19:1 nu2b rc://*/ta/man/translate/figs-genericnoun רָ֭שׁ & בְּ⁠תֻמּ֑⁠וֹ מֵ⁠עִקֵּ֥שׁ שְׂ֝פָתָ֗י⁠ו וְ⁠ה֣וּא כְסִֽיל 1 Here, **one who is poor**, **his**, **one who is crooked**, **he**, and **a stupid one** refer to types of people in general, not specific people. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “is a poor person … in that person’s integrity than a person who is crooked in that one’s lips and is a stupid person” 19:1 ljmz rc://*/ta/man/translate/figs-metaphor הוֹלֵ֣ךְ בְּ⁠תֻמּ֑⁠וֹ 1 Here, Solomon speaks of a person behaving with **integrity** as if **integrity** were a place that person **walks in**. If it would be helpful in your language, you could express the meaning plainly. See how you translated a similar use of “walk” in [3:23](../03/23.md). Alternate translation: “who behaves with integrity”\n 19:1 eixg rc://*/ta/man/translate/figs-abstractnouns בְּ⁠תֻמּ֑⁠וֹ 1 See how you translated the abstract noun **integrity** in [1:3](../01/03.md). @@ -2413,7 +2413,7 @@ front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduct 19:29 d4f3 rc://*/ta/man/translate/figs-abstractnouns נָכ֣וֹנוּ לַ⁠לֵּצִ֣ים שְׁפָטִ֑ים 1 If your language does not use an abstract noun for the idea of **Judgments**, you could express the same idea in another way. Alternate translation: “Yahweh is prepared to judge mockers” 19:29 ray2 rc://*/ta/man/translate/figs-ellipsis וּ֝⁠מַהֲלֻמ֗וֹת 1 Solomon is leaving out some of the words that in many languages a clause would need in order to be complete. You could supply these words from the previous clause if it would be clearer in your language. Alternate translation: “and blows are prepared” 19:29 r21d rc://*/ta/man/translate/figs-genericnoun לְ⁠גֵ֣ו 1 The word **back** represents the backs of **stupid ones** in general, not one particular **back**. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “for the backs of” -20:intro e8g2 0 # Proverbs 20 General Notes\n\n## Structure and formatting\n\nChapter 20 continues the section of the book written by Solomon that is filled mainly with short, individual proverbs.\n\n## Special concepts in this chapter\n\n### Parallelism\n\nChapters 16–22 mostly contain proverbs in which the second of two parallel clauses completes, emphasizes, or qualifies the idea of the first clause. Chapter 20 also contains contrasting parallelism ([20:3](../20/03.md), [6](../20/06.md), [14](../20/14.md), [15](../20/15.md), [17](../20/17.md), [29](../20/29.md)) and parallelism in which both clauses have the same meaning for emphasis ([20:23](../20/23.md)). (See: [[rc://*/ta/man/translate/figs-parallelism]]) +20:intro e8g2 0 # Proverbs 20 General Notes\n\n## Structure and formatting\n\nChapter 20 continues the section of the book written by Solomon that is filled mainly with short, individual proverbs.\n\n## Important figures of speech in this chapter\n\n### Parallelism\n\nChapters 16–22 mostly contain proverbs in which the second of two parallel clauses completes, emphasizes, or qualifies the idea of the first clause. Chapter 20 also contains contrasting parallelism ([20:3](../20/03.md), [6](../20/06.md), [14](../20/14.md), [15](../20/15.md), [17](../20/17.md), [29](../20/29.md)) and parallelism in which both clauses have the same meaning for emphasis ([20:23](../20/23.md)). (See: [[rc://*/ta/man/translate/figs-parallelism]]) 20:1 p893 rc://*/ta/man/translate/figs-metonymy לֵ֣ץ הַ֭⁠יַּין 1 Here, Solomon speaks of people who drink too much **wine** as if they were **wine** itself. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “Someone who drinks too much wine is a mocker” 20:1 qa7m rc://*/ta/man/translate/figs-metonymy הֹמֶ֣ה שֵׁכָ֑ר 1 Here, Solomon speaks of people who drink too much **intoxicating drink** as if they were **intoxicating drink** itself. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “someone who drinks too much intoxicating drink is a brawler” 20:1 c6m7 rc://*/ta/man/translate/figs-explicit שֹׁ֥גֶה 1 Here, **staggers** refers to someone who **staggers** because they are intoxicated. If it would be helpful in your language, you could state this explicitly. Alternate translation: “who staggers drunkenly” @@ -2558,7 +2558,7 @@ front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduct 20:30 v66q rc://*/ta/man/translate/figs-abstractnouns בְּ⁠רָ֑ע 1 See how you translated the abstract noun **evil** in [1:16](../01/16.md). 20:30 isry rc://*/ta/man/translate/figs-ellipsis וּ֝⁠מַכּ֗וֹת חַדְרֵי־בָֽטֶן 1 Solomon is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from the previous clause if it would be clearer in your language. Alternate translation: “and strikes of a wound cleanse the rooms of the belly” 20:30 lyhn rc://*/ta/man/translate/figs-explicit חַדְרֵי־בָֽטֶן 1 See how you translated this phrase in [18:8](../18/08.md). -21:intro ge8s 0 # Proverbs 21 General Notes\n\n## Structure and formatting\n\nChapter 21 continues the section of the book written by Solomon that is filled mainly with short, individual proverbs.\n\n## Special concepts in this chapter\n\n### Parallelism\n\nChapters 16–22 mostly contain proverbs in which the second of two parallel clauses completes, emphasizes, or qualifies the idea of the first clause. Chapter 21 also contains contrasting parallelism ([21:2](../21/02.md), [5](../21/05.md), [8](../21/08.md), [15](../21/15.md), [17](../21/17.md), [20](../21/20.md), [26](../21/26.md), [28](../21/28.md), [29](../21/29.md), [31](../21/31.md)) and parallelism in which both clauses have the same meaning for emphasis ([21:14](../21/14.md)). (See: [[rc://*/ta/man/translate/figs-parallelism]]) +21:intro ge8s 0 # Proverbs 21 General Notes\n\n## Structure and formatting\n\nChapter 21 continues the section of the book written by Solomon that is filled mainly with short, individual proverbs.\n\n## Important figures of speech in this chapter\n\n### Parallelism\n\nChapters 16–22 mostly contain proverbs in which the second of two parallel clauses completes, emphasizes, or qualifies the idea of the first clause. Chapter 21 also contains contrasting parallelism ([21:2](../21/02.md), [5](../21/05.md), [8](../21/08.md), [15](../21/15.md), [17](../21/17.md), [20](../21/20.md), [26](../21/26.md), [28](../21/28.md), [29](../21/29.md), [31](../21/31.md)) and parallelism in which both clauses have the same meaning for emphasis ([21:14](../21/14.md)). (See: [[rc://*/ta/man/translate/figs-parallelism]]) 21:1 neqo rc://*/ta/man/translate/figs-genericnoun לֶב־מֶ֭לֶךְ 1 **The heart of a king** refers to the **heart** of any **king** in general, not a specific **king**. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “The heart of any king” 21:1 t1m8 rc://*/ta/man/translate/figs-metonymy לֶב 1 See how you translated the same use of **heart** in [2:2](../02/02.md). 21:1 w5md rc://*/ta/man/translate/figs-metaphor פַּלְגֵי־מַ֣יִם & בְּ⁠יַד־יְהוָ֑ה & יַטֶּֽ⁠נּוּ 1 In this verse, Solomon speaks of **Yahweh** using the **heart of a king** to accomplish his purposes as if the **heart** were water streams that **he steers** to go to the places where he wants them to go. If it would be helpful in your language, you could express the meaning plainly or use a synonym. Alternate translation: “is controlled by Yahweh to do” or “is controlled by Yahweh like a farmer controls streams to flow” @@ -2684,8 +2684,8 @@ front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduct 21:31 i6w8 rc://*/ta/man/translate/figs-metonymy לְ⁠י֣וֹם מִלְחָמָ֑ה 1 Here, **day** refers to a point in time when something happens. It does not refer to a 24-hour length of time. If it would be helpful in your language, you could state express the meaning plainly. Alternate translation: “for the time of battle”\n 21:31 r9z9 rc://*/ta/man/translate/figs-metonymy הַ⁠תְּשׁוּעָֽה 1 Here, **the salvation** refers to being saved from defeat in **battle**, which is another way of saying “the victory.” If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “the victory” or “being saved from defeat” 21:31 sesx rc://*/ta/man/translate/figs-possession וְ֝⁠לַֽ⁠יהוָ֗ה 1 Here, Solomon uses the possessive form to indicate that **Yahweh** is the source of **the salvation**. If it would be helpful in your language, you could use a different expression. Alternate translation: “but … is from Yahweh” -22:intro t5zj 0 # Proverbs 22 General Notes\n\n## Structure and formatting\n\nChapter 22 concludes the section of the book which is attributed to Solomon and is filled mainly with short, individual proverbs.\n\nThe second half of this chapter and the first half of the next chapter are attributed to the “Wise Men.” The exact identity of the men is unknown.\n\n## Important figures of speech in this chapter\n\n### Rhetorical questions\n\nWith this new section of proverbs, the author begins to use many rhetorical questions. The obvious answers should convince the reader. (See: [[rc://*/ta/man/translate/figs-rquestion]]) -22:1 but9 rc://*/ta/man/translate/figs-activepassive A good name is to be chosen over great riches 0 These words can be translated in active form. Alternate translation: “A person should choose a good name rather than great riches” +22:intro t5zj 0 # Proverbs 22 General Notes\n\n## Structure and formatting\n\n3. Proverbs from Solomon (10:1–22:16)\n4. Sayings from wise men (22:17–24:22)\n\nChapter 22 concludes the section of the book written by Solomon that is filled mainly with short, individual proverbs. Solomon wrote all 375 proverbs in [10:1](../10/01.md)–[22:16](../22/16.md), and an unknown group of people called “the wise ones” wrote [22:17](../22/17.md)–[24:22](../24/22.md).\n\nThis section written by “the wise ones” contains some longer proverbs, as in [22:20](../22/20.md)–[27](../22/27.md).\n\n## Important figures of speech in this chapter\n\n### Parallelism\n\nChapters 16–22 mostly contain proverbs in which the second of two parallel clauses completes, emphasizes, or qualifies the idea of the first clause. Chapter 22 also contains contrasting parallelism ([22:3](../22/03.md)) and parallelism in which both clauses have the same meaning for emphasis ([22:1](../22/01.md), [24](../22/24.md), [26](../22/26.md)). (See: [[rc://*/ta/man/translate/figs-parallelism]])\n\n### Rhetorical questions\n\nIn [22:20](../22/20.md)–[21](../22/21.md) and [27](../22/27.md), the author uses rhetorical questions to emphasize the importance of what he is saying. (See: [[rc://*/ta/man/translate/figs-rquestion]])\n +22:1 but9 rc://*/ta/man/translate/figs-activepassive נִבְחָ֣ר שֵׁ֭ם 1 These words can be translated in active form. Alternate translation: “A person should choose a good name rather than great riches” 22:1 m8c7 A good name 0 Alternate translation: “To have others think that one is a good person” 22:3 nt9p A prudent man 0 “A man who is wise” or “A man who has good sense.” See how you translated “prudent” in [Proverbs 12:16](../12/16.md). 22:5 e8f6 rc://*/ta/man/translate/figs-metaphor Thorns and snares lie in the path of the perverse 0 The writer speaks of the way perverse people live as if it were a path on which the perverse will have trouble because of the natural “thorns” and man-made “snares.” From e299dff3e829ba0fba148e890aeb6693dba7eb47 Mon Sep 17 00:00:00 2001 From: Stephen Wunrow Date: Fri, 28 Jul 2023 16:49:49 +0000 Subject: [PATCH 011/127] Merge stephenwunrow-tc-create-1 into master by stephenwunrow (#3401) --- tn_MAT.tsv | 157 +++++++++++++++++++++++++++++++++-------------------- 1 file changed, 99 insertions(+), 58 deletions(-) diff --git a/tn_MAT.tsv b/tn_MAT.tsv index 21d96fd3bf..6c82feb58e 100644 --- a/tn_MAT.tsv +++ b/tn_MAT.tsv @@ -5185,7 +5185,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 27:55 ekxh rc://*/ta/man/translate/writing-background δὲ 1 Matthews uses the word **Now** to introduce background information that will help readers understand what happens later in the story. The word does not introduce the next event in the story. Use a natural form in your language for introducing background information. Alternate translation: “Meanwhile,” or “During all those things,” 27:55 h0m2 rc://*/ta/man/translate/figs-idiom ἠκολούθησαν τῷ Ἰησοῦ 1 Here, the phrase **followed Jesus** could indicate that: (1) the **women** had traveled with Jesus and were his disciple. Alternate translation: “traveled with Jesus as his students” (2) the **women** walked with Jesus on the road. Alternate translation: “walked with Jesus” or “went with Jesus”\n 27:56 yni6 rc://*/ta/man/translate/translate-names καὶ Μαρία ἡ & μήτηρ 1 The word **Mary** is the name of a woman. This **Mary** was not **Mary Magdalene** nor Mary the mother of Jesus. Matthew identifies her instead as **the mother of James and Joseph**. -27:56 xx27 rc://*/ta/man/translate/translate-names Ἰακώβου & Ἰωσὴφ 1 The words **James** and **Joseph** are the names of men. +27:56 xx27 rc://*/ta/man/translate/translate-names Ἰακώβου & Ἰωσὴφ 1 The word **James** is the name of a man. This **James** is not James the brother of Jesus, James son of Zebedee, or James son of Alphaeus. The word **Joseph** is also the name of a man. This **Joseph** is not Jesus’ father, Jesus’ brother, or Joseph of Arimathea. 27:56 ud33 rc://*/ta/man/translate/figs-explicit τῶν υἱῶν Ζεβεδαίου 1 Here Matthew refers to James and John, who were the **sons of Zebedee**. If it would be helpful in your language, you could make that idea more explicit. See how you translated the similar phrase in [20:20](../20/20.md). Alternate translation: “of James and John, the sons of Zebedee” 27:57 wm5z rc://*/ta/man/translate/writing-newevent δὲ 1 Here, the word **Now** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **Now** untranslated. Alternate translation: “Later on,” 27:57 iops rc://*/ta/man/translate/writing-participants ἦλθεν ἄνθρωπος πλούσιος ἀπὸ Ἁριμαθαίας, τοὔνομα Ἰωσήφ, ὃς καὶ αὐτὸς ἐμαθητεύθη τῷ Ἰησοῦ 1 Matthew is here introducing the **Joseph** as a new participant in the story. If your language has its own way of introducing new participants, you could use it here in your translation. Alternate translation: “a man named Joseph came. He was from Arimathea, and he was rich. He also himself was discipled by Jesus” @@ -5237,62 +5237,103 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 27:66 pk1q rc://*/ta/man/translate/figs-explicit σφραγίσαντες τὸν λίθον 1 Here Matthew means that a seal was put on the **stone** that covered the entrance of Jesus’ **tomb**. The seal would break if someone moved the **stone**, thus indicating that the **stone** had been moved. If it would be helpful in your language, you could make those ideas more explicit. Alternate translation: “having placed a seal on the stone that closed the tomb” 27:66 fn2e rc://*/ta/man/translate/figs-explicit μετὰ τῆς κουστωδίας 1 Here Matthew means that the chief priests and Pharisees left **the guard** at the tomb to help **secure** it. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “and having stationed the guard there” 27:66 e8uf rc://*/ta/man/translate/grammar-collectivenouns τῆς κουστωδίας 1 See how you translated **guard** in [27:65](../27/65.md). Alternate translation: “the guards” or “the soldiers who were acting as guards” -28:intro psw9 0 # Matthew 28 General Notes\n\n## Special concepts in this chapter\n\n### The tomb\n\nThe tomb in which Jesus was buried ([28:1](../28/01.md)) was the kind of tomb in which wealthy Jewish families buried their dead. It was an actual room cut into a rock. It had a flat place on one side where they could place the body after they had put oil and spices on it and wrapped it in cloth. Then they would roll a large rock in front of the tomb so no one could see inside or enter. (See: [[rc://*/tw/dict/bible/other/tomb]])\n\n### “Make disciples”\n\nThe last two verses ([28:19–20](../28/19.md)) are commonly known as “The Great Commission” because they contain a very important command given to all Christians. Christians are to “make disciples” by going to people, sharing the gospel with them, and training them to live according to what Jesus commanded. (See: [[rc://*/tw/dict/bible/kt/disciple]])\n\n## Other possible translation difficulties in this chapter\n\n### An angel of the Lord\n\nMatthew, Mark, Luke, and John all wrote about angels in white clothing appearing to the women at Jesus’ tomb. Two of the authors called them men, but that is only because the angels looked like male humans. Two of the authors wrote about two angels, but the other two authors wrote about only one of them. It is best to translate each of these passages as it appears in the ULT without trying to make the passages all say exactly the same thing. (See: [Matthew 28:1–2](../mat/28/01.md) and [Mark 16:5](../mrk/16/05.md) and [Luke 24:4](../luk/24/04.md) and [John 20:12](../jhn/20/12.md)) -28:1 anr1 rc://*/ta/man/translate/writing-newevent δὲ 1 **Now** here indicates that what follows in this verse and the next verse is a new event that happened soon after the time of the events the story has just related in the previous chapter. Use the natural form in your language for introducing a new event. Alternate translation: “And then” -28:1 qkn8 ὀψὲ δὲ Σαββάτων, τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτων 1 Alternate translation: “Now after the Sabbath ended, as the sun came up on the first day of the week” -28:1 avwc rc://*/ta/man/translate/figs-explicit εἰς μίαν σαββάτων 1 Matthew uses **first** to imply the **first** day **of the week**. If it would be helpful in your language, you could state this explicitly. Alternate translation: “on the first day of the week” -28:1 gs43 rc://*/ta/man/translate/translate-ordinal μίαν σαββάτων 1 Here Matthew is actually using a cardinal number, “one,” in the original language to mean **first**. If your language does not use ordinal numbers, you can also use a cardinal number here in your translation. Alternate translation: “on day one of the week” -28:1 zu2b rc://*/ta/man/translate/figs-explicit ἡ ἄλλη Μαρία 1 This **Mary** is the mother of James and Joseph, as stated in [27:56](../27/56.md). If it would be helpful in your language, you could state this explicitly. See how you translated **the other Mary** in [27:61](../27/61.md) -28:2 j25i rc://*/ta/man/translate/figs-metaphor ἰδοὺ 1 Matthew uses the term **behold** here to call the reader’s attention to the suddenness of the event that he describes next in the story. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “all of the sudden” -28:2 l4s2 rc://*/ta/man/translate/grammar-connect-logic-result γὰρ 1 Here, **for** indicates that what follows is the reason why the **earthquake happened**. Use the most natural way in your language to indicate a reason. Alternate translation: “due to the fact that” -28:2 a5xv rc://*/ta/man/translate/figs-explicit ἀπεκύλισε τὸν λίθον 1 This clause implies that the angel **rolled away the stone** that was covering the entrance to the tomb in which Jesus’ body had been placed. If it would be helpful in your language, you could state this explicitly. Alternate translation: “rolled away the stone that was covering the entrance of the tomb” -28:3 qloc rc://*/ta/man/translate/writing-background δὲ 1 **Now** here indicates that this verse is a break in the main story line. Matthew does this in order to give information about an angel at Jesus’ tomb. Use the natural form in your language for expressing background information. -28:3 p12y rc://*/ta/man/translate/figs-simile ἦν & ὡς ἀστραπὴ 1 The point of this comparison is that the **appearance** of the angel was very bright, as **lightning** is very bright. If it would be helpful in your language, you could make this point explicitly. Alternate translation: “was extremely bright, like lightning” -28:3 i4hp rc://*/ta/man/translate/figs-ellipsis τὸ ἔνδυμα αὐτοῦ λευκὸν ὡς χιών 1 Matthew is leaving out a word that a clause would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the previous clause. Alternate translation: “his clothing was white like snow” -28:3 bzow rc://*/ta/man/translate/figs-simile λευκὸν ὡς χιών 1 The point of this comparison is that the **clothing** of the angel was pure **white**, as **snow** is pure white. If it would be helpful in your language, you could make this point explicitly. Alternate translation: “was pure white, like snow” -28:3 orq7 rc://*/ta/man/translate/translate-unknown λευκὸν ὡς χιών 1 Matthew is comparing the angel’s clothing to **snow** because **snow** is a very white substance. If your readers would not be familiar with **snow**, you could use the name of something in your area that is known to be very white, or you could use a general expression. Alternate translation: “white as cotton” or “very, very white” -28:4 u00v rc://*/ta/man/translate/figs-activepassive ἀπὸ & τοῦ φόβου αὐτοῦ, ἐσείσθησαν οἱ τηροῦντες 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “the guards’ fear of him caused them to shake” -28:4 b1ic rc://*/ta/man/translate/figs-simile ἐγενήθησαν ὡς νεκροί 1 Matthew compares **the guards** to **dead men** because **dead men** lie on the ground and do no move. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “fell to the ground and lay still” -28:5 q8dd rc://*/ta/man/translate/figs-explicit ταῖς γυναιξίν 1 Here, **the women** refers to Mary Magdalene and the other Mary mentioned in [28:1](../28/01.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “to Mary Magdalene and the other Mary” -28:5 tbd8 rc://*/ta/man/translate/figs-activepassive τὸν ἐσταυρωμένον 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “whom people have crucified” -28:6 jwc5 rc://*/ta/man/translate/figs-idiom ἠγέρθη 1 See how you translated this phrase in [27:64](../27/64.md). -28:7 r0p2 rc://*/ta/man/translate/figs-declarative ταχὺ πορευθεῖσαι 1 Here the angel is using a statement to give a command. If it would be helpful in your language, you could translate this as a command, as in the UST. -28:7 sp2a rc://*/ta/man/translate/figs-quotesinquotes εἴπατε τοῖς μαθηταῖς αὐτοῦ, ὅτι ἠγέρθη ἀπὸ τῶν νεκρῶν; καὶ ἰδοὺ, προάγει ὑμᾶς εἰς τὴν Γαλιλαίαν; ἐκεῖ αὐτὸν ὄψεσθε. 1 If the direct quotation inside a direct quotation would be confusing in your language, you could translate the second direct quotation as an indirect quotation. Alternate translation: “tell his disciples that he has been raised up from the dead ones. And behold, he is going ahead of you to Galilee. There you will see him” -28:7 r5cw rc://*/ta/man/translate/figs-idiom ἠγέρθη ἀπὸ τῶν νεκρῶν 1 See how you translated this sentence in [27:64](../27/64.md). -28:7 a1ir rc://*/ta/man/translate/figs-metaphor ἰδοὺ & ἰδοὺ 1 The angel uses **behold** twice in this verse because he wants the disciples to focus their attention on what he is saying. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “pay attention … Pay attention to what” -28:7 ljb2 rc://*/ta/man/translate/figs-yousingular ὑμᾶς & ὄψεσθε & ὑμῖν 1 All occurrences of **you** are plural in this verse and refer to the disciples. You may need to translate these as plural in your language. -28:8 j2sv rc://*/ta/man/translate/writing-pronouns ἔδραμον 1 Here, **they** refers to Mary Magdalene and the other Mary mentioned in [28:1](../28/01.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “Mary Magdalene and the other woman named Mary ran” -28:9 s393 rc://*/ta/man/translate/figs-metaphor ἰδοὺ 1 Matthew uses the term **behold** here to call the reader’s attention to the suddenness of the event that he describes next in the story. See how you translated the same use of **behold** in [28:2](../28/02.md). -28:9 nmg1 rc://*/ta/man/translate/figs-explicit ἐκράτησαν αὐτοῦ τοὺς πόδας 1 Here, Matthew implies that the two women knelt down on the ground when they **took hold of his feet**. If it would be helpful in your language, you could state this explicitly. Alternate translation: “got down on their knees and held onto his feet” -28:10 hfkc rc://*/ta/man/translate/figs-pastforfuture λέγει 1 To call attention to a development in the story, Matthew uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “said” -28:10 etk6 rc://*/ta/man/translate/figs-metaphor τοῖς ἀδελφοῖς μου 1 Here Jesus refers to his disciples as if they were all **brothers** in his family. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “my disciples” -28:11 ktu5 rc://*/ta/man/translate/writing-newevent δὲ 1 **Now** here indicates that what follows in [28:11–15](../28/11.md) is a new event that happened during the time of the events the story has just related in [28:9–10](../28/09.md). Use the natural form in your language for introducing a new event. Alternate translation: “At the time” -28:11 mu4l rc://*/ta/man/translate/writing-pronouns αὐτῶν 1 Here, **they** refers to Mary Magdalene and the other Mary. If it would be helpful in your language, you could state this explicitly. See how you translated **they** in [28:8](../28/08.md). -28:11 rnr3 rc://*/ta/man/translate/figs-metaphor ἰδού 1 Matthew uses the term **behold** here to call the reader’s attention to what is about to happen. Your language may have a similar expression that you can use here. -28:11 egn5 rc://*/ta/man/translate/figs-explicit τῆς κουστωδίας 1 Here, **the guards** refers to the Roman soldiers who had been guarding Jesus’ tomb. If it would be helpful in your language, you could state this explicitly. Alternate translation: “of the Roman guards who had been at the tomb” -28:11 yvgx rc://*/ta/man/translate/figs-explicit τὴν πόλιν 1 Here, **the city** refers to Jerusalem. If it would be helpful in your language, you could state this explicitly. Alternate translation: “the city of Jerusalem” -28:12 ht82 rc://*/ta/man/translate/figs-activepassive συναχθέντες 1 See how you translated **gathered together** in [26:3](../26/03.md). -28:12 birm rc://*/ta/man/translate/writing-pronouns ἔδωκαν 1 Here, **they** refers to the chief priests mentioned in the previous verse. If it would be helpful to your readers, you could state this explicitly. Alternate translation: “the chief priests gave” -28:13 kn8i rc://*/ta/man/translate/figs-quotesinquotes εἴπατε ὅτι, οἱ μαθηταὶ αὐτοῦ νυκτὸς ἐλθόντες ἔκλεψαν αὐτὸν, ἡμῶν κοιμωμένων 1 If the direct quotation inside a direct quotation would be confusing in your language, you could translate the second direct quotation as an indirect quotation. Alternate translation: “Say that his disciples, having come by night, stole him while we are sleeping” +28:intro psw9 0 # Matthew 28 General Notes\n\n## Structure and Formatting\n\n11. The crucifixion of Jesus, his death and resurrection (26:1-28:19)\n * Mary Magdalene and the other Mary learn that Jesus has resurrected (28:1–10)\n * The chief priests and elders spread a false story (28:11–15)\n * Jesus meets and commissions the 11 disciples (28:16–20)\n\n## Special concepts in this chapter\n\n### The resurrection\n\nMatthew does not narrate the resurrection, but he does narrate how an angel opens the tomb so that people can tell that Jesus has risen from the dead. It is not clear exactly when Jesus actually rose from the dead, although it is clear that this happened before the angel opened the tomb. When Jesus rose from the dead, he was a living human being again, and he could never die again. Make sure that it is clear that Jesus came back to life as a living human being.\n\n### The false story about Jesus’ resurrection\n\nIn [28:11–15](../28/11.md), Matthew describes how the chief priests and the elders have the soldiers who were guarding the tomb spread a false story about what happened. The soldiers tell people that they fell asleep, and that Jesus’ disciples stole his body while they were asleep. In [28:15](../28/15.md), Matthew explains that he is telling this because the story was still circulating among Jewish people when he was writing this book. Make sure that it is clear to your readers that the chief priests and elders bribe the soldiers to spread this false story.\n\n### Discipling all the nations\n\nThe last two verses ([28:19–20](../28/19.md)) are commonly known as “The Great Commission” because they contain a very important command given to all Christians. Christians are to “disciple” all the nations, which includes telling them the gospel, baptizing them, and teaching them to obey what Jesus commanded. Make sure that this command is as general as possible, including all Christians all “nations.”\n\n## Other possible translation difficulties in this chapter\n\n### Singular and plural forms of “you”\n\nAll the forms of “you” in this chapter appear in instructions given to groups of people. Because of this, all the forms of “you” in this chapter are plural. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### The timing of the women’s visit to the tomb\n\nIn [28:1](../28/01.md), Matthew indicates that the women went to Jesus’ tomb “after the Sabbath, at the dawning on the first of the week.” The words translated in this way can be understood in several ways:\n\n1. They could refer to the early morning (the “dawn”) on the day after the Sabbath. This would be the first day of the week, Sunday. Further, the parallel stories in [Mark 16:2](../mrk/16/02.md) and [Luke 24:1](../luk/24/01.md) similarly take place at dawn on Sunday. So, the ULT and UST follow this interpretation. \n\n2. They could refer to a time late in the day on the Sabbath. In this case, the word “dawning” would refer to the beginning of a day, not to the sun coming up. Since people in Jesus’ culture considered sunset to be the start of a new day, Matthew would be referring to evening on the Sabbath, right around the time when the next day, Sunday, would begin at sunset. \n\nIt is recommended that you follow the first interpretation unless there is a good reason to follow the second interpretation. +28:1 anr1 rc://*/ta/man/translate/writing-newevent δὲ 1 Here, the word **Now** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **Now** untranslated. Alternate translation: “After that,” +28:1 qkn8 rc://*/ta/man/translate/figs-explicit ὀψὲ & Σαββάτων, τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτων 1 Here Matthew refers to early in the morning, when the day was **dawning**, on the day **after the Sabbath**, which would be Sunday. See the end of the chapter introduction for more information about these phrases. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “very early in the morning on the day after the Sabbath” +28:1 avwc rc://*/ta/man/translate/figs-nominaladj μίαν 1 Matthew is using the adjective **first** as a noun to mean the first day. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “the first day” +28:1 gs43 rc://*/ta/man/translate/translate-ordinal μίαν 1 If your language does not use ordinal numbers, you could use a cardinal number here or an equivalent expression. Alternate translation: “day one” +28:1 zu2b rc://*/ta/man/translate/figs-explicit ἡ ἄλλη Μαρία 1 Here Matthew implies that this is the other woman, also called **Mary**, whom he mentioned in [27:56](../27/56.md) as the mother of James and Joseph. If it would be helpful in your language, you could make that idea more explicit. See how you expressed the idea in [27:61](../27/61.md). Alternate translation: “the other Mary, the mother of James and Joseph,” +28:1 pewa rc://*/ta/man/translate/figs-go ἦλθεν 1 In a context such as this, your language might say “went” instead of **came**. Alternate translation: “went” +28:2 j25i rc://*/ta/man/translate/figs-metaphor ἰδοὺ 1 Here, the word **behold** draws the attention of the audience and asks them to listen carefully. If it would be helpful in your language, you could express **behold** with a word or phrase that asks the audience to listen, or you could draw the audience’s attention in another way. Alternate translation: “picture this” or “suddenly” +28:2 l4s2 rc://*/ta/man/translate/grammar-connect-logic-result σεισμὸς ἐγένετο μέγας; ἄγγελος γὰρ Κυρίου καταβὰς ἐξ οὐρανοῦ καὶ προσελθὼν, ἀπεκύλισε τὸν λίθον καὶ ἐκάθητο ἐπάνω αὐτοῦ 1 If it would be more natural in your language, you could reverse the order of these clause, since the last clauses give the reason for the result that the first clause describes. Alternate translation: “an angel of the Lord, having come down from heaven and having approached, rolled away the stone and sat on it. That caused a great earthquake” +28:2 k09n rc://*/ta/man/translate/figs-go καταβὰς 1 In a context such as this, your language might say “gone” instead of **come**. Alternate translation: “having gone down” +28:2 znk3 rc://*/ta/man/translate/figs-explicit προσελθὼν 1 Here Matthew implies that the angel **approached** Jesus’ tomb. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “having approached the tomb” +28:2 a5xv rc://*/ta/man/translate/figs-explicit ἀπεκύλισε τὸν λίθον 1 Here Matthew implies that the angel **rolled away** the large **stone** from the opening of the tomb to open it. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “having rolled the stone away from the door of the tomb to open it up” +28:3 qloc rc://*/ta/man/translate/writing-background δὲ 1 Matthew uses the word **Now** to introduce background information that will help readers understand what happens next. It does not introduce another event in the story. Use a natural form in your language for introducing background information. Alternate translation: “As for that angel,” +28:3 p12y rc://*/ta/man/translate/figs-simile ἦν & ὡς ἀστραπὴ 1 The point of this comparison is that the **appearance** of the angel was very bright, as **lightning** is very bright. If it would be helpful in your language, you could state that explicitly. Alternate translation: “was as bright as it is when lightning strikes” +28:3 i4hp rc://*/ta/man/translate/figs-ellipsis τὸ ἔνδυμα αὐτοῦ λευκὸν ὡς χιών 1 Matthew is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “his clothing was white like snow” +28:3 bzow rc://*/ta/man/translate/figs-simile λευκὸν ὡς χιών 1 The point of this comparison is that the **clothing** of the angel was pure and bright **white** in color, just like **snow** is pure and bright white in color. If it would be helpful in your language, you could state that explicitly. Alternate translation: “bright white, as snow is bright white” +28:3 orq7 rc://*/ta/man/translate/translate-unknown λευκὸν ὡς χιών 1 The word **snow** refers to a type of frozen precipitation that is extremely white in color. If your readers would not be familiar with this type of precipitation, you could use the name of something that is known to be very white in your area, or you could refer more generally to a very bright white color. Alternate translation: “white as cotton” or “extremely white”\n +28:4 u00v rc://*/ta/man/translate/figs-activepassive ἀπὸ & τοῦ φόβου αὐτοῦ, ἐσείσθησαν οἱ τηροῦντες καὶ ἐγενήθησαν 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “the fear of him shook the ones guarding, and they became” +28:4 jfie rc://*/ta/man/translate/figs-explicit οἱ τηροῦντες 1 Here, Matthew refers to the soldiers who were **guarding** Jesus’ tomb. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “the ones guarding the grave” +28:4 bhyf rc://*/ta/man/translate/figs-explicit ἐσείσθησαν 1 Here Matthew means that the ones guarding the tomb physically trembled or shuddered because they were so afraid. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “were shuddering” +28:4 by2v rc://*/ta/man/translate/figs-abstractnouns ἀπὸ & τοῦ φόβου αὐτοῦ 1 If your language does not use an abstract noun for the idea of **fear**, you could express the same idea in another way. Alternate translation: “because they feared him” +28:4 b1ic rc://*/ta/man/translate/figs-simile ἐγενήθησαν ὡς νεκροί 1 Here Matthew compares the guards to **dead** people to indicate that the guards fell down and did not move, just as **dead** people lie without moving. If it would be helpful in your language, you could state that explicitly. Alternate translation: “fell to the ground and lay still, like the dead” or “fainted so that they were like the dead”\n +28:4 owas rc://*/ta/man/translate/figs-nominaladj νεκροί 1 Matthew is using the adjective **dead** as a noun to mean dead people. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “dead people” +28:5 gieg rc://*/ta/man/translate/grammar-connect-logic-contrast δὲ 1 Here, the word **But** introduces what the angel says in contrast to the fear that the soldiers felt. If it would be helpful in your language, you could use a word or phrase that introduces this kind of contrast, or you could leave **But** untranslated. Alternate translation: “However,” +28:5 pvj6 rc://*/ta/man/translate/figs-explicit ἀποκριθεὶς 1 Here the angel is **answering** or responding to a situation, not to something that someone has asked. More specifically, the angel is responding to the fear of the guards by telling the women that they do not need to be afraid. If it would be helpful in your language, you could make it more explicit that the angel is responding to what is happening, or you could leave **answering** untranslated. Alternate translation: “seeing that the the people nearby were afraid” or “responding to how the soldiers were afraid” +28:5 q8dd rc://*/ta/man/translate/figs-explicit ταῖς γυναιξίν 1 Here, the phrase **the women** refers to Mary Magdalene and the other Mary, whom Matthew mentioned in [28:1](../28/01.md). If it would be helpful in your language, you could refer to them more explicitly. Alternate translation: “to Mary Magdalene and the other Mary” +28:5 bqdp rc://*/ta/man/translate/grammar-connect-logic-result μὴ φοβεῖσθε ὑμεῖς; οἶδα γὰρ ὅτι Ἰησοῦν, τὸν ἐσταυρωμένον, ζητεῖτε 1 If it would be more natural in your language, you could reverse the order of these clauses, since the second clause gives the reason for the result that the first clause describes. Alternate translation: “I know that you seek Jesus, the one having been crucified; therefore, do not be afraid” +28:5 tbd8 rc://*/ta/man/translate/figs-activepassive τὸν ἐσταυρωμένον 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was Pilate’s soldiers. Alternate translation: “the one whom Pilate’s soldiers crucified” +28:6 uru2 rc://*/ta/man/translate/grammar-connect-logic-result οὐκ ἔστιν ὧδε, ἠγέρθη γὰρ καθὼς εἶπεν 1 If it would be more natural in your language, you could reverse the order of these clauses, since the second and third clauses give the reason for the result that the first clause describes. Alternate translation: “Since he was raised up, just as he said, he is not here” +28:6 jwc5 rc://*/ta/man/translate/figs-idiom ἠγέρθη 1 Here, the word raised refers to someone who died coming back to life. If it would be helpful in your language, you could use a comparable word or state the meaning plainly. Alternate translation: “he was restored to life” +28:6 p9l0 rc://*/ta/man/translate/figs-activepassive ἠγέρθη 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, the angel could be implying that: (1) God did it. Alternate translation: “God raise him up” (2) Jesus himself did it. Alternate translation: “he raise himself up” +28:6 uqja rc://*/ta/man/translate/figs-explicit εἶπεν 1 Here the angel implies that Jesus **said** that he would be **raised up**. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “he said would happen to him” +28:6 fgx1 rc://*/ta/man/translate/figs-go δεῦτε 1 In a context such as this, your language might say “Go” instead of **Come**. Alternate translation: “Go” +28:6 o6ak rc://*/ta/man/translate/figs-explicit τὸν τόπον ὅπου ἔκειτο 1 Here the angel is referring to **the place** where Jesus’ body had been placed in the tomb. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “the place in this tomb where his body was placed” +28:7 r0p2 rc://*/ta/man/translate/figs-go πορευθεῖσαι 1 In a context such as this, your language might say “come” instead of **gone**. Alternate translation: “having come” +28:7 sp2a rc://*/ta/man/translate/figs-quotesinquotes εἴπατε τοῖς μαθηταῖς αὐτοῦ, ὅτι ἠγέρθη ἀπὸ τῶν νεκρῶν; καὶ ἰδοὺ, προάγει ὑμᾶς εἰς τὴν Γαλιλαίαν; ἐκεῖ αὐτὸν ὄψεσθε. 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “say to his disciples that he has been raised up from the dead, and behold, he is going before them to Galilee, where they will see him” +28:7 r5cw rc://*/ta/man/translate/figs-idiom ἠγέρθη 1 Here, the word **raised** refers to someone who died coming back to life. If it would be helpful in your language, you could use a comparable idiom or state the meaning plainly. Alternate translation: “He has been restored to life” +28:7 o3je rc://*/ta/man/translate/figs-activepassive ἠγέρθη 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, the angel could be indicating that: (1) God did it. Alternate translation: “God has raised him up” (2) Jesus himself did it. Alternate translation: “He has raised himself up” +28:7 m411 rc://*/ta/man/translate/figs-nominaladj ἀπὸ τῶν νεκρῶν 1 The angel is using the adjective **dead** as a noun in order to refer to people who are dead. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “from among the dead people” or “from the corpses” +28:7 a1ir rc://*/ta/man/translate/figs-metaphor ἰδοὺ & ἰδοὺ 1 Here, the word **behold** draws the attention of the audience and asks them to listen carefully. If it would be helpful in your language, you could express **behold** with a word or phrase that asks the audience to listen, or you could draw the audience’s attention in another way. Alternate translation: “pay attention: … Pay attention:” or “listen … Listen” +28:7 w5ew rc://*/ta/man/translate/figs-go προάγει 1 In a context such as this, your language might say “coming” instead of **going**. Alternate translation: “he is coming before” +28:7 ljb2 rc://*/ta/man/translate/figs-explicit εἶπον ὑμῖν 1 Here the angel uses the clause **I have said {it} to you** to indicate that he has finished speaking the important message that he wants them to relay to the disciples. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “I have given you the full message” or “that is what you should tell his disciples” +28:8 xqz7 rc://*/ta/man/translate/figs-go ἀπελθοῦσαι ταχὺ 1 In a context such as this, your language might say “come” instead of **gone**. Alternate translation: “having quickly come away” +28:8 b7y5 rc://*/ta/man/translate/figs-abstractnouns μετὰ φόβου καὶ χαρᾶς μεγάλης 1 If your language does not use abstract nouns for the ideas of **fear** and **joy**, you could express the same ideas in another way. Alternate translation: “fearfully and very joyfully” +28:8 j2sv rc://*/ta/man/translate/writing-pronouns ἔδραμον 1 Here, **they** refers to Mary Magdalene and the other Mary mentioned in [28:1](../28/01.md). If it would be helpful in your language, you could refer to them more directly. Alternate translation: “Mary Magdalene and the other Mary ran” +28:9 s393 rc://*/ta/man/translate/figs-metaphor ἰδοὺ 1 Here, the word **behold** draws the attention of the audience and asks them to listen carefully. If it would be helpful in your language, you could express **behold** with a word or phrase that asks the audience to listen, or you could draw the audience’s attention in another way. Alternate translation: “picture this” or “suddenly” +28:9 opbx rc://*/ta/man/translate/writing-quotations λέγων 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “and he said” +28:9 cmv8 rc://*/ta/man/translate/figs-idiom χαίρετε 1 In Jesus’ culture, people commonly greeted each other with the word **Rejoice**. If it would be helpful in your language, you could use a comparable word or phrase that people use to greet each other. Alternate translation: “Hello” +28:9 xxki rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the word **But** introduces the next thing that happened. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **But** untranslated. Alternate translation: “Then” +28:9 nmg1 rc://*/ta/man/translate/translate-symaction ἐκράτησαν αὐτοῦ τοὺς πόδας 1 In Jesus’ culture, people would kneel down and seize or hold someone’s feet when they wanted to show great honor and respect toward that person. If it would be helpful in your language, you could state the meaning of this action explicitly. Alternate translation: “seized his feet out of respect” or “seized his feet to show him honor” +28:10 hfkc rc://*/ta/man/translate/translate-tense λέγει 1 To call attention to a development in the story, Matthew uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “said” +28:10 etk6 rc://*/ta/man/translate/figs-metaphor τοῖς ἀδελφοῖς μου 1 Here Jesus speaks of his disciples as if they were his **brothers**. He means that he considers them to be part of his family. If it would be helpful in your language, you could use simile form or state the meaning plainly. See how you translated the similar phrase in [25:40](../25/40.md). Alternate translation: “those whom I call my brothers” or “the people I love as if they were my brothers” +28:10 d47g rc://*/ta/man/translate/figs-go ἀπέλθωσιν 1 In a context such as this, your language might say “come” instead of **go**. Alternate translation: “they might come away” +28:11 ktu5 rc://*/ta/man/translate/writing-newevent δὲ 1 Here, the word **Now** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **Now** untranslated. Alternate translation: “After that,” +28:11 mu4l rc://*/ta/man/translate/figs-go πορευομένων 1 In a context such as this, your language might say “coming” instead of **going**. Alternate translation: “coming” +28:11 rnr3 rc://*/ta/man/translate/figs-metaphor ἰδού 1 Here, the word **behold** draws the attention of the audience and asks them to listen carefully. If it would be helpful in your language, you could express **behold** with a word or phrase that asks the audience to listen, or you could draw the audience’s attention in another way. Alternate translation: “picture this” or “suddenly” +28:11 egn5 rc://*/ta/man/translate/figs-explicit τῆς κουστωδίας 1 Here Matthew implies that this **guard** was made up of the Roman soldiers who had been guarding Jesus’ tomb. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “of the Roman guard that had been protecting the tomb” +28:11 hfqp rc://*/ta/man/translate/grammar-collectivenouns τῆς κουστωδίας 1 See how you translated **guard** in [27:65](../27/65.md). Alternate translation: “of the guards” or “of the soldiers who were acting as guards” +28:11 saxq rc://*/ta/man/translate/figs-go ἐλθόντες 1 In a context such as this, your language might say “gone” instead of **come**. Alternate translation: “having gone” +28:11 yvgx rc://*/ta/man/translate/figs-explicit τὴν πόλιν 1 Here, the phrase **the city** refers to Jerusalem. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “Jerusalem” +28:12 ht82 rc://*/ta/man/translate/figs-activepassive συναχθέντες 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “having gathered” or “having come together” +28:12 k2r5 rc://*/ta/man/translate/figs-idiom συμβούλιόν & λαβόντες 1 Here, the phrase **having taken counsel** indicates that the chief priests and elders were working together to figure something out. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. See how you expressed the similar phrase in [12:14](../12/14.md). Alternate translation: “having made plans” or “having come up with an idea” +28:12 e1al rc://*/ta/man/translate/figs-explicit ἀργύρια ἱκανὰ ἔδωκαν τοῖς στρατιώταις 1 Here Matthew means that the chief priests and elders gave money to the soldiers so that they would tell a lie about what happened. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “they bribed the soldiers with many pieces of silver” +28:12 birm rc://*/ta/man/translate/translate-bmoney ἀργύρια ἱκανὰ 1 Each of these **pieces of silver** was a coin equivalent to about four days’ wages. See how you expressed the idea in [26:15](../26/15.md). Alternate translation: “many coins made out of silver” or “a lot of money” +28:13 bm3f rc://*/ta/man/translate/writing-quotations λέγοντες 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “and they said” +28:13 kn8i rc://*/ta/man/translate/figs-quotesinquotes εἴπατε ὅτι, οἱ μαθηταὶ αὐτοῦ νυκτὸς ἐλθόντες ἔκλεψαν αὐτὸν, ἡμῶν κοιμωμένων 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “Say that his disciples, having come at night, stole him, you sleeping” +28:13 y668 rc://*/ta/man/translate/figs-go ἐλθόντες 1 In a context such as this, your language might say “gone” instead of **come**. Alternate translation: “having gone” 28:13 s0bu rc://*/ta/man/translate/figs-exclusive ἡμῶν 1 Here, **we** refers to the Roman soldiers who guarded Jesus’ tomb, so **we** would be exclusive. Your language may require you to mark this form. -28:14 n8xy rc://*/ta/man/translate/figs-activepassive ἀκουσθῇ τοῦτο ἐπὶ τοῦ ἡγεμόνος 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “the governor hears this report” -28:14 u13q rc://*/ta/man/translate/figs-explicit τοῦ ἡγεμόνος 1 Here, **the governor** refers to Pilate, as indicated in [27:2](../27/02.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “Pilate” +28:14 h6f7 rc://*/ta/man/translate/figs-hypo ἐὰν ἀκουσθῇ τοῦτο ἐπὶ τοῦ ἡγεμόνος, ἡμεῖς πείσομεν καὶ ὑμᾶς ἀμερίμνους ποιήσομεν 1 Here the Jewish leaders use an imaginary situation to explain that they will protect the soldiers from punishment. Use a natural method in your language for introducing an imaginary situation. Alternate translation: “imagine this is heard by the governor. Then, we will persuade and make you free from concern” +28:14 n8xy rc://*/ta/man/translate/figs-activepassive ἀκουσθῇ τοῦτο ἐπὶ τοῦ ἡγεμόνος 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “the governor hears this” +28:14 exuo rc://*/ta/man/translate/figs-explicit ἡμεῖς πείσομεν 1 Here the chief priests and elders imply that they will **persuade** the governor not to punish the soldiers. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “will persuade him not to punish you” 28:14 x57k rc://*/ta/man/translate/figs-exclusive ἡμεῖς 1 Here, **we** refers to the Jewish chief priests and elders, so **we** would be exclusive. Your language may require you to mark this form. -28:14 exuo rc://*/ta/man/translate/figs-explicit πείσομεν 1 Here the chief priests and elders imply that they will **persuade** **the governor** not to punish the soldiers. If it would be helpful in your language, you could state this explicitly. Alternate translation: “will persuade him not to punish you” -28:15 yu3c rc://*/ta/man/translate/figs-activepassive ἐποίησαν ὡς ἐδιδάχθησαν 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “did what the priests had told them to do” -28:15 cp7r rc://*/ta/man/translate/figs-explicit τῆς σήμερον ἡμέρας 1 Here, **today** refers to the time when Matthew wrote this book. If it would be helpful in your language, you could state this explicitly. Alternate translation: “when this book was written” -28:16 h1ln rc://*/ta/man/translate/writing-newevent δὲ 1 **Now** here indicates that what follows in [28:16–20](../28/16.md) is a new event that happened after the time of the events the story has just related. Use the natural form in your language for introducing a new event. Alternate translation: “And then” -28:17 pze9 rc://*/ta/man/translate/figs-explicit οἱ & ἐδίστασαν 1 Matthew implies that **some** of the disciples **doubted** that the person they were seeing was really Jesus and that he had really become alive again. If it would be helpful in your language, you could state this explicitly. Alternate translation: “some of the disciples doubted that it was Jesus and that he had become alive again” -28:18 v37p rc://*/ta/man/translate/figs-activepassive ἐδόθη μοι πᾶσα ἐξουσία 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “My Father has given me all authority” -28:18 c9m6 rc://*/ta/man/translate/figs-abstractnouns ἐδόθη μοι πᾶσα ἐξουσία 1 If your language does not use an abstract noun for the idea of **authority** you could express the same idea in another way. Alternate translation: “I have been authorized to rule” -28:18 sm35 rc://*/ta/man/translate/figs-merism ἐν οὐρανῷ καὶ ἐπὶ τῆς γῆς 1 Here, **heaven** and **earth** are used together to refer to everyone and everything everywhere. If it would be helpful in your language, you could state this explicitly. Alternate translation: “over everything everywhere” -28:19 sf28 rc://*/ta/man/translate/figs-declarative πορευθέντες 1 In this clause Jesus is using a statement to give a command. If it would be helpful in your language, you can use a more natural form for a command, as in the UST. -28:19 yz6q rc://*/ta/man/translate/figs-metonymy πάντα τὰ ἔθνη 1 Here, **nations** refers to people who live in **all the nations**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “of people in all the nations” -28:19 oc88 rc://*/ta/man/translate/figs-explicit μαθητεύσατε πάντα τὰ ἔθνη 1 The phrase **make disciples** implies telling people the gospel message so that they can believe it and become Jesus’ **disciples**. If it would be helpful in your language, you could state this explicitly. See the discussion of this phrase in the General Notes for this chapter. Alternate translation: “preach the gospel to people of all the nations so that they will become Jesus’ disciples” -28:19 l5b5 rc://*/ta/man/translate/figs-metonymy τὸ ὄνομα 1 Here, **name** represents the authority of **the Father**, **the Son**, and **the Holy Spirit**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “the authority” -28:19 pmg8 rc://*/ta/man/translate/figs-explicit εἰς τὸ ὄνομα τοῦ Πατρὸς, καὶ τοῦ Υἱοῦ, καὶ τοῦ Ἁγίου Πνεύματος 1 Here **in name of the Father, and of the Son, and of the Holy Spirit** could mean: (1) by being baptized, the **disciples of all the nations** would be acknowledging God’s authority over their lives. Alternate translation: “to express their allegiance to the Father, the Son, and the Holy Spirit” (2) **the name** is the authority by which **disciples** are baptized. Alternate translation: “by the authority of the Father, the Son, and the Holy Spirit” -28:19 kwa3 rc://*/ta/man/translate/guidelines-sonofgodprinciples τοῦ Πατρὸς & τοῦ Υἱοῦ 1 **Father** and **Son** are important titles that describe the relationship between God and Jesus. -28:20 lm0u rc://*/ta/man/translate/figs-declarative διδάσκοντες 1 Jesus is using a statement to give a command. If it would be helpful in your language, you can use a more natural form for a command, as in the UST. -28:20 mz6f rc://*/ta/man/translate/figs-metaphor ἰδοὺ 1 Here Jesus uses **behold** to emphasize the truth of what he is about to say. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “truly” -28:20 cmdj πάσας τὰς ἡμέρας 1 Alternate translation: “all the time” -28:20 si8z ἕως τῆς συντελείας τοῦ αἰῶνος 1 Alternate translation: “until the end of this age” or “until the end of the world” +28:14 u13q rc://*/ta/man/translate/figs-explicit ὑμᾶς ἀμερίμνους ποιήσομεν 1 Here the chief priests and elders mean that the they will act in such a way that the soldiers do not need to worry about the punishment that they would normally receive for sleeping while guarding something. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “make you free from worry about how you might be punished” or “prevent you from worrying about what might happen to you” +28:15 og6i rc://*/ta/man/translate/translate-bmoney ἀργύρια 1 Each of these **pieces of silver** was a coin equivalent to about four days’ wages. See how you expressed the idea in [26:15](../26/15.md). Alternate translation: “the coins made out of silver” or “the money” +28:15 yu3c rc://*/ta/man/translate/figs-activepassive ἐδιδάχθησαν 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was the chief priests and elders. Alternate translation: “the chief priests and elders taught them” +28:15 feyg rc://*/ta/man/translate/figs-activepassive διεφημίσθη ὁ λόγος οὗτος παρὰ Ἰουδαίοις 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, you could use an indefinite subject. Alternate translation: “people have reported this word among the Jews” +28:15 m2jm rc://*/ta/man/translate/figs-metonymy ὁ λόγος οὗτος 1 Here, word represents what the soldiers said using words. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “their story” or “what they said” +28:15 cp7r rc://*/ta/man/translate/figs-explicit μέχρι τῆς σήμερον ἡμέρας 1 Here, the phrase **until today** refers to the time period up to and including Matthew’s present time. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “to the present” or “from then on” +28:16 h1ln rc://*/ta/man/translate/writing-newevent δὲ 1 Here, the word **Now** introduces the next major event in the story. This event occurs sometime soon after the women give the disciples the message from the angel. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **Now** untranslated. Alternate translation: “Sometime later,” +28:16 vyyy rc://*/ta/man/translate/figs-explicit οἱ & ἕνδεκα μαθηταὶ 1 Here Matthew refers to Jesus’ closest **disciples**, the ones whom he called “the Twelve” earlier in the book. There are only **11** of them now because Judas Iscariot was no longer part of the group. If it would be helpful in your language, you could indicate more explicitly that these are Jesus’ 11 closest disciples. Alternate translation: “Jesus’ 11 closest disciples” or “the 11 most important disciples” +28:16 ddkq rc://*/ta/man/translate/figs-go ἐπορεύθησαν 1 In a context such as this, your language might say “came” instead of **went**. Alternate translation: “came” +28:17 pze9 rc://*/ta/man/translate/figs-explicit οἱ & ἐδίστασαν 1 Here Matthew implies that the disciples **doubted** that the person they were seeing was really Jesus and that he had really become alive again. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “they doubted whether Jesus really was there” or “they doubted whether Jesus really was alive” +28:17 va85 rc://*/ta/man/translate/writing-pronouns οἱ 1 Here, the word translated **they** could refer to: (1) all the disciples who **worshiped** Jesus. Alternate translation: “they also” (2) some of the disciples who **worshiped** Jesus. Alternate translation: “some of them” +28:18 uqir rc://*/ta/man/translate/writing-quotations λέγων 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “and he said” +28:18 v37p rc://*/ta/man/translate/figs-activepassive ἐδόθη μοι πᾶσα ἐξουσία 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was God. Alternate translation: “God has given to me all authority” +28:18 c9m6 rc://*/ta/man/translate/figs-abstractnouns ἐδόθη μοι πᾶσα ἐξουσία 1 If your language does not use an abstract noun for the idea of **authority**, you could express the same idea in another way. Alternate translation: “I have been completely empowered” +28:18 sm35 rc://*/ta/man/translate/figs-merism ἐν οὐρανῷ καὶ ἐπὶ τῆς γῆς 1 Here, Jesus is referring to all of the created world by naming the parts that are at the extreme ends of it. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “in all creation” or “in the universe” +28:19 ejcd rc://*/ta/man/translate/grammar-connect-logic-result πορευθέντες οὖν 1 Here, the word **Therefore** introduces what the disciples should do since Jesus has all authority (see [28:18](../28/18.md)). If it would be helpful in your language, you could use a different word or phrase that introduces a result or inference. Alternate translation: “Because of that, having gone” +28:19 sf28 rc://*/ta/man/translate/figs-explicit πορευθέντες 1 Here Jesus means that the disciples should go to from where they were to many other places. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “Having gone to many places” or “Having gone from here” +28:19 oc88 rc://*/ta/man/translate/figs-explicit μαθητεύσατε πάντα τὰ ἔθνη 1 Here Jesus means that the disciples should help or enable people from **all the nations** to become disciples too. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “make all the nations into my disciples” or “enable all the nations to become my disciples”\n +28:19 yz6q rc://*/ta/man/translate/figs-metonymy πάντα τὰ ἔθνη 1 Here, the word **nations** represents the people who live in those **nations**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “people of all the nations” +28:19-20 tlm4 rc://*/ta/man/translate/figs-explicit βαπτίζοντες αὐτοὺς & διδάσκοντες αὐτοὺς 1 Here, the phrases **baptizing them** and **teaching them** could introduce: (1) more things that the disciples are supposed to do in addition to discipling all the nations. Alternate translation: “and baptize them … and teach them” (2) the means by which the disciples are supposed to disciple all the nations. Alternate translation: “which you should do by baptizing them … also by teaching them” +28:19 l5b5 rc://*/ta/man/translate/figs-metonymy εἰς τὸ ὄνομα 1 Here Jesus uses the word **name** to refer to authority. What he means is that, when they baptize people, they should say the names of **the Father**, **the Son**, and **the Holy Spirit** to indicate that they belong to God. If it would be helpful in your language, you could indicate that Jesus is referring to authority or belonging. Alternate translation: “under the authority” or “so that they are people” +28:19 kwa3 rc://*/ta/man/translate/guidelines-sonofgodprinciples τοῦ Πατρὸς & τοῦ Υἱοῦ 1 **Father** and **Son** are important titles that describe the relationship between God **the Father** and Jesus his **Son**. +28:19 eoq2 rc://*/ta/man/translate/figs-123person τοῦ Υἱοῦ 1 Jesus is speaking about himself in the third person. If this would not be natural in your language, you could use the first person form. Alternate translation: “of me, who am the Son” +28:20 lm0u rc://*/ta/man/translate/figs-explicitinfo πάντα ὅσα 1 The expression **everything, as much as** contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. Alternate translation: “all things that” +28:20 mz6f rc://*/ta/man/translate/figs-metaphor ἰδοὺ 1 Here, the word **behold** draws the attention of the disciples and asks them to listen carefully. If it would be helpful in your language, you could express **behold** with a word or phrase that asks the audience to listen, or you could draw the audience’s attention in another way. Alternate translation: “listen” or “pay attention:” +28:20 tzf4 rc://*/ta/man/translate/translate-tense εἰμι 1 Here Jesus uses the present tense to describe something that is true during the time period that he describes. Use whatever tense is natural in your language for referring to this time period. Alternate translation: “will continue to be” +28:20 cmdj rc://*/ta/man/translate/figs-idiom πάσας τὰς ἡμέρας 1 Here, the phrase **all the days** indicates that something happens or is true every day, that is, always. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “always” +28:20 si8z rc://*/ta/man/translate/figs-idiom ἕως τῆς συντελείας τοῦ αἰῶνος 1 Here, the phrase **the end of the age** refers to when the current time period will cease and a new age will begin. If your language has a way to refer to the end of the way things are now, you could use it here, or you could use a descriptive phrase. Alternate translation: “until the end of the world” or “until the moment in the future when the current way of doing things will cease” From fb78d4a21e3a299ac96557bf3c898197b77b3509 Mon Sep 17 00:00:00 2001 From: Perry J Oakes Date: Fri, 28 Jul 2023 19:44:58 +0000 Subject: [PATCH 012/127] Merge pjoakes-tc-create-1 into master by pjoakes (#3400) --- tn_TIT.tsv | 101 ++++++++++++++++++++++++++++------------------------- 1 file changed, 53 insertions(+), 48 deletions(-) diff --git a/tn_TIT.tsv b/tn_TIT.tsv index 88a0dbe3ae..85f943c8f1 100644 --- a/tn_TIT.tsv +++ b/tn_TIT.tsv @@ -1,5 +1,5 @@ Reference ID Tags SupportReference Quote Occurrence Note -front:intro m2jl 0 # Introduction to Titus\n\n## Part 1: General Introduction\n\n### Outline of the book of Titus\n\n1. Paul instructs Titus to appoint godly leaders. (1:1–16)\n2. Paul instructs Titus to train people to live godly lives. (2:1–3:11)\n3. Paul ends by sharing some of his plans and sending greetings to various believers. (3:12–15)\n\n### Who wrote the book of Titus?\n\nPaul wrote the book of Titus. Paul was from the city of Tarsus. He had been known as Saul in his early life. Before becoming a Christian, Paul was a Pharisee. He persecuted Christians. After he became a Christian, he traveled several times throughout the Roman Empire telling people about Jesus.\n\n### What is the book of Titus about?\n\nPaul wrote this letter to Titus, his fellow worker, who was leading the churches on the island of Crete. Paul instructed him about selecting church leaders. Paul also described how the believers should behave towards each other. He also encouraged them all to live in a way that pleases God.\n\n### How should the title of this book be translated?\n\nTranslators may choose to call this book by its traditional title, “Titus.” Or they may choose a clearer title, such as “Paul’s Letter to Titus” or “A Letter to Titus.” (See: [[rc://*/ta/man/translate/translate-names]])\n\n## Part 2: Important Religious and Cultural Concepts\n\n### In what roles can people serve within the church?\n\nThere are some teachings in the book of Titus about whether a woman or divorced man can serve in positions of leadership within the church. Scholars disagree about the meaning of these teachings. Further study on these issues may be necessary before translating this book.\n\n## Part 3: Important Translation Issues\n\n### Singular and plural **you**\n\nIn this book, the word **I** refers to Paul. Also, the word **you** is almost always singular and refers to Titus. The exception to this is 3:15. (See: [[rc://*/ta/man/translate/figs-exclusive]] and [[rc://*/ta/man/translate/figs-you]])\n\n### What is the meaning of **God our Savior**?\n\nThis is a common phrase in this letter. Paul meant to make the readers think about how God forgave them in Christ for sinning against him, and by forgiving them he saved them from being punished when he judges all people. A similar phrase in this letter is **our great God and Savior Jesus Christ**. +front:intro m2jl 0 # Introduction to Titus\n\n## Part 1: General Introduction\n\n### Outline of the book of Titus\n\n1. Paul instructs Titus to appoint godly leaders. (1:1–16)\n2. Paul instructs Titus to train people to live godly lives. (2:1–3:11)\n3. Paul ends by sharing some of his plans and sending greetings to various believers. (3:12–15)\n\n### Who wrote the book of Titus?\n\nPaul wrote the book of Titus. Paul was from the city of Tarsus. He had been known as Saul in his early life. Before becoming a believer, Paul was a Pharisee. He persecuted believers. After he became a believer, he traveled several times throughout the Roman Empire telling people about Jesus.\n\n### What is the book of Titus about?\n\nPaul wrote this letter to Titus, his fellow worker, who was leading the churches on the island of Crete. Paul instructed him about selecting church leaders. Paul also described how the believers should behave towards each other. He also encouraged them all to live in a way that pleases God.\n\n### How should the title of this book be translated?\n\nTranslators may choose to call this book by its traditional title, “Titus.” Or they may choose a clearer title, such as “Paul’s Letter to Titus” or “A Letter to Titus.” (See: [[rc://*/ta/man/translate/translate-names]])\n\n## Part 2: Important Religious and Cultural Concepts\n\n### In what roles can people serve within the church?\n\nThere are some teachings in the book of Titus about whether a woman or divorced man can serve in positions of leadership within the church. Scholars disagree about the meaning of these teachings. Further study on these issues may be necessary before translating this book.\n\n## Part 3: Important Translation Issues\n\n### Singular and plural **you**\n\nIn this book, the word **I** refers to Paul. Also, the word **you** is almost always singular and refers to Titus. The exception to this is 3:15. (See: [[rc://*/ta/man/translate/figs-exclusive]] and [[rc://*/ta/man/translate/figs-you]])\n\n### What is the meaning of **God our Savior**?\n\nThis is a common phrase in this letter. Paul meant to make the readers think about how God forgave them in Christ for sinning against him, and by forgiving them he saved them from being punished when he judges all people. A similar phrase in this letter is **our great God and Savior Jesus Christ**. 1:intro c7me 0 # Titus 1 General Notes\n\n## Structure and formatting\n\nPaul formally introduces this letter in verses 1–4. Writers often began letters in this way in the ancient Near East.\n\nIn verses 6–9, Paul lists several qualities that a man must have if he is to be an elder in the church. (See: rc://*/ta/man/translate/figs-abstractnouns) Paul gives a similar list in 1 Timothy 3.\n\n## Special concepts in this chapter\n\n### Elders\n\nThe church has used different titles for church leaders. Some titles include overseer, elder, pastor, and bishop.\n\n## Other possible translation difficulties in this chapter\n\n### Should, may, must\n\nThe ULT uses different words that indicate requirements or obligations. These verbs have different levels of force associated with them. The subtle differences may be difficult to translate. The UST translates these verbs in a more general way. 1:1 rtc9 rc://*/ta/man/translate/figs-abstractnouns κατὰ πίστιν ἐκλεκτῶν Θεοῦ καὶ ἐπίγνωσιν ἀληθείας 1 The words **faith**, **knowledge**, and **truth** are abstract nouns. If it would be more clear in your language, you could express those ideas in another way. Alternate translation: “to help God’s chosen people to continue to trust him and to know every true thing” 1:1 xrtm rc://*/ta/man/translate/figs-activepassive ἐκλεκτῶν Θεοῦ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “of the people whom God has chosen” @@ -19,7 +19,7 @@ front:intro m2jl 0 # Introduction to Titus\n\n## Part 1: General Introduction 1:4 h93t rc://*/ta/man/translate/figs-ellipsis χάρις καὶ εἰρήνη 1 This was a common greeting Paul used. He is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words if it would be clearer in your language. Alternate translation: “May you experience grace and peace” 1:4 vft3 rc://*/ta/man/translate/figs-abstractnouns χάρις καὶ εἰρήνη ἀπὸ Θεοῦ Πατρὸς καὶ Χριστοῦ Ἰησοῦ τοῦ Σωτῆρος ἡμῶν 1 If your language does not use abstract nouns for the ideas of **Grace** and **peace**, you could express the same ideas in another way. Alternate translation: “May God the Father and Christ Jesus our Savior be gracious to you and give you a peaceful spirit” 1:4 s3yr Χριστοῦ Ἰησοῦ τοῦ Σωτῆρος ἡμῶν 1 Alternate translation: “Christ Jesus who is our Savior” -1:4 xy17 rc://*/ta/man/translate/figs-exclusive ἡμῶν 1 Here, **our** includes Paul, Titus, and all Christians. +1:4 xy17 rc://*/ta/man/translate/figs-exclusive ἡμῶν 1 Here, **our** includes Paul, Titus, and all believers. 1:5 ew8h rc://*/ta/man/translate/grammar-connect-logic-goal τούτου χάριν 1 The phrase **For this purpose** introduces the goal that Paul wanted to accomplish when he left Titus in Crete (to ordain elders in the church). Use a phrase in your language that makes it clear that this is the purpose. Alternate translation: “This is why” 1:5 lh9b ἀπέλιπόν σε ἐν Κρήτῃ 1 Alternate translation: “I told you to stay in Crete” 1:5 ga62 ἵνα τὰ λείποντα ἐπιδιορθώσῃ 1 Alternate translation: “so that you would finish arranging things that needed to be done” @@ -44,7 +44,7 @@ front:intro m2jl 0 # Introduction to Titus\n\n## Part 1: General Introduction 1:10 w9kk rc://*/ta/man/translate/figs-metaphor ματαιολόγοι 1 Here, **empty** is a metaphor for useless, and **empty talkers** are people who say useless or foolish things. Alternate translation: “people who say useless things” 1:10 ga6n φρεναπάται 1 The word **deceivers** describes people who are actively trying to convince people to believe in something other than the true gospel that Paul preaches. Alternate translation: “people who convince others to believe things that are not true” 1:10 abcd rc://*/ta/man/translate/figs-hendiadys ματαιολόγοι, καὶ φρεναπάται 1 Both **empty talkers** and **deceivers** refer to the same people who are also **rebellious**. These people taught false, worthless things and wanted other people to believe them. Alternate translation: “people who say wrong things so that others will believe things that are not true” -1:10 pu74 rc://*/ta/man/translate/figs-metonymy οἱ ἐκ τῆς περιτομῆς 1 Here, **circumcision** represents the Jewish Christians who taught that men must be circumcised in order to please God. This teaching is false. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the ones who teach that men must be circumcised in order to please God” +1:10 pu74 rc://*/ta/man/translate/figs-metonymy οἱ ἐκ τῆς περιτομῆς 1 Here, **circumcision** represents the Jewish believers who taught that men must be circumcised in order to please God. This teaching is false. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the ones who teach that men must be circumcised in order to please God” 1:11 f4iy rc://*/ta/man/translate/figs-explicit οὓς δεῖ ἐπιστομίζειν 1 The implication is that these people must be stopped from teaching. You could include this information if that would be helpful to your readers. Alternate translation: “You must prevent them from spreading their false teachings” or “Someone must stop them from deceiving others by their words” 1:11 aqi5 rc://*/ta/man/translate/figs-explicit ὅλους οἴκους ἀνατρέπουσιν 1 The issue was that they were leading families away from the truth and destroying their faith. You could include this information if that would be helpful to your readers. Alternate translation: “are ruining the faith of entire families” 1:11 at7c αἰσχροῦ κέρδους χάριν 1 Here, **shameful profit** refers to money that people are paid for doing things that are not honorable. Consider how to express this in your language. @@ -123,66 +123,71 @@ front:intro m2jl 0 # Introduction to Titus\n\n## Part 1: General Introduction 2:13 tpx8 rc://*/ta/man/translate/figs-abstractnouns τὴν μακαρίαν ἐλπίδα, καὶ ἐπιφάνειαν τῆς δόξης 1 If your language does not use abstract nouns for the ideas of **hope** and **glory**, you could express the same ideas in other ways. Alternate translation: “what we are longing for, the blessed and glorious appearing” 2:13 pss7 rc://*/ta/man/translate/figs-metonymy καὶ ἐπιφάνειαν τῆς δόξης τοῦ μεγάλου Θεοῦ καὶ Σωτῆρος ἡμῶν, Ἰησοῦ Χριστοῦ 1 Here, **glory** represents Jesus himself who will appear gloriously. Alternate translation: “that is the glorious appearance of our great God and Savior Jesus Christ” 2:13 xyz7 rc://*/ta/man/translate/figs-hendiadys τοῦ μεγάλου Θεοῦ καὶ Σωτῆρος ἡμῶν, Ἰησοῦ Χριστοῦ 1 Both **our great God** and **Savior** refer to the one person, **Jesus Christ**. Alternate translation: “of Jesus Christ, our great God and Savior” -2:14 niu4 rc://*/ta/man/translate/figs-explicit ὃς ἔδωκεν ἑαυτὸν ὑπὲρ ἡμῶν 1 This refers to Jesus dying willingly. Alternate translation: “gave himself to die for us” -2:14 xy20 rc://*/ta/man/translate/figs-exclusive ἡμῶν 1 Here, **us** includes Paul, Titus, and all Christians. -2:14 gxe7 rc://*/ta/man/translate/figs-metaphor λυτρώσηται ἡμᾶς ἀπὸ πάσης ἀνομίας 1 Paul speaks of Jesus as if he were setting slaves free from their evil master. -2:14 xy21 rc://*/ta/man/translate/figs-exclusive ἡμᾶς 1 Here, **us** includes Paul, Titus, and all Christians. -2:14 fjy1 λαὸν περιούσιον 1 Alternate translation: “a group of people that he treasures” +2:14 niu4 rc://*/ta/man/translate/figs-explicit ὃς ἔδωκεν ἑαυτὸν ὑπὲρ ἡμῶν 1 This refers to Jesus dying willingly. You could include this information if that would be helpful to your readers. Alternate translation: “gave himself to die for us” +2:14 xy20 rc://*/ta/man/translate/figs-exclusive ἡμῶν 1 Here, **us** includes Paul, Titus, and all believers. +2:14 gxe7 rc://*/ta/man/translate/figs-metaphor λυτρώσηται ἡμᾶς ἀπὸ πάσης ἀνομίας 1 Here, Paul speaks of **lawlessness** as though it were an evil master from whom Jesus sets us free. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “to rescue us from our lawless way of living” +2:14 xy21 rc://*/ta/man/translate/figs-exclusive ἡμᾶς 1 Here, **us** includes Paul, Titus, and all believers. +2:14 fjy1 rc://*/ta/man/translate/figs-activepassive λαὸν περιούσιον 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “a group of people that he has chosen” or “a group of people that he treasures” 2:14 ii18 ζηλωτὴν καλῶν ἔργων 1 Alternate translation: “who are eager to do good deeds” -2:15 abc7 παρακάλει 1 Alternate translation: “encourage them to do these things” +2:15 akz0 rc://*/ta/man/translate/figs-pronouns ταῦτα 1 Here, **these things** refers back to all of the things that Paul has said in chapter two. Use a natural way in your language to refer back to these things. Alternate translation: “about all of this” +2:15 abc7 rc://*/ta/man/translate/figs-explicit παρακάλει 1 Paul assumes that Titus understands that he should exhort the believers to obey **these things**. You could include this information if that would be helpful to your readers. Alternate translation: “encourage the believers to do these things” 2:15 b94z rc://*/ta/man/translate/figs-explicit ἔλεγχε, μετὰ πάσης ἐπιταγῆς 1 If it is helpful, the people whom Titus should **rebuke** can be made explicit. Alternate translation: “correct with all authority those people who do not do these things” +2:15 iut6 rc://*/ta/man/translate/figs-abstractnouns μετὰ πάσης ἐπιταγῆς 1 If your language does not use an abstract noun for the idea of **authority**, you could express the same idea in another way. Alternate translation: “from your rightful position as their overseer” 2:15 h15y μηδείς σου περιφρονείτω 1 Alternate translation: “Do not allow anyone to ignore you” 2:15 xy22 rc://*/ta/man/translate/figs-doublenegatives μηδείς σου περιφρονείτω 1 You can state this positively: “Make sure that everyone listens to you” -2:15 jbu1 rc://*/ta/man/translate/figs-explicit σου περιφρονείτω 1 The way that people would disregard Titus can be made explicit. Alternate translation: “Let … refuse to listen to your words” or “Let … refuse to respect you” -3:intro zh6x 0 # Titus 3 General Notes\n\n## Structure and formatting\n\nPaul gives Titus personal instructions in this chapter.\n\nVerse 15 formally concludes this letter. This is a common way of ending a letter in the ancient Near East.\n\n## Special concepts in this chapter\n\n### Genealogies\n\nGenealogies (verse 9) are lists that record a person’s ancestors or descendants, and show from what tribe and family a person came. For example, priests came from the tribe of Levi and the family of Aaron. Some of these lists included stories of ancestors and even of spiritual beings. These lists and stories were used to argue about where things came from and about how important various people were. -3:1 y9tr Connecting Statement: 0 # Connecting Statement:\n\nPaul continues giving Titus instructions on how to teach the elders and people under his care in Crete. +2:15 jbu1 rc://*/ta/man/translate/figs-explicit μηδείς σου περιφρονείτω 1 The way that people would disregard Titus can be made explicit. Alternate translation: “Let no one refuse to listen to your words” or “Let no one refuse to respect you” +3:intro zh6x 0 # Titus 3 General Notes\n\n## Structure and formatting\n\nIn this chapter, Paul continues giving Titus instructions on how to teach the elders and people under his care in Crete. \n\n\nIn verses 1-7 Paul explains how, by God's mercy, the Holy Spirit makes our lives new and motivates us to live in a new way. \n\n\nIn verses 8-11 Paul explains what Titus should avoid and how to treat those who cause contention among the believers. \n\n\nIn verses 12-15, Paul closes the letter by telling Titus what to do after he appoints elders in Crete and by giving greetings from those with him.\n\nVerse 15 formally concludes this letter. This is a common way of ending a letter in the ancient Near East.\n\n## Special concepts in this chapter\n\n### Genealogies\n\nGenealogies (verse 9) are lists that record a person’s ancestors or descendants, and show from what tribe and family a person came. For example, priests came from the tribe of Levi and the family of Aaron. Some of these lists included stories of ancestors and even of spiritual beings. These lists and stories were used to argue about where things came from and about how important various people were. 3:1 j2sa ὑπομίμνῃσκε αὐτοὺς & ὑποτάσσεσθαι 1 Alternate translation: “Tell our people again what they already know, to submit” or “Keep reminding them to submit” -3:1 w3fy ἀρχαῖς, ἐξουσίαις, ὑποτάσσεσθαι, πειθαρχεῖν 1 Alternate translation: “to do as the political rulers and government authorities say by obeying them” -3:1 wa9x rc://*/ta/man/translate/figs-doublet ἀρχαῖς, ἐξουσίαις 1 The words **rulers** and **authorities** have similar meanings and both refer to anyone who holds authority in the government. If the target language has only one term for this, then just use that term. -3:1 xy25 rc://*/ta/man/translate/figs-doublet ὑποτάσσεσθαι, πειθαρχεῖν 1 The words **submit** and **obey** have similar meanings and both refer to doing what someone tells you to do. If the target language has only one term for this, then just use that term. +3:1 w3fy rc://*/ta/man/translate/figs-doublet ἀρχαῖς, ἐξουσίαις, ὑποτάσσεσθαι, πειθαρχεῖν 1 The words **submit** and **obey** have very similar meanings and both refer to doing what someone tells you to do. If the target language has only one term for this, then just use that term. Alternate translation: “to do as the political rulers and government authorities say by obeying them” or “to obey government officials” +3:1 wa9x rc://*/ta/man/translate/figs-doublet ἀρχαῖς, ἐξουσίαις 1 The words **rulers** and **authorities** have similar meanings and both refer to anyone who holds authority in the government. If the target language has only one term for this, then just use that term. Alternate translation: “to government officials” 3:1 in7u πρὸς πᾶν ἔργον ἀγαθὸν ἑτοίμους εἶναι 1 Alternate translation: “to be ready to do good whenever there is opportunity” 3:2 lug7 βλασφημεῖν 1 Alternate translation: “to speak evil of” -3:2 abcx rc://*/ta/man/translate/figs-doublenegatives ἀμάχους εἶναι 1 You can state this positively: “to be peaceful” -3:3 m9zd ἦμεν γάρ ποτε καὶ ἡμεῖς 1 Alternate translation: “This is because we ourselves were once” +3:2 abcx rc://*/ta/man/translate/figs-doublenegatives ἀμάχους εἶναι 1 If it would be clearer in your language, you could use a positive expression to translate this double negative that consists of the negative particle **un** and the negative word **contentious**. Alternate translation: “to be peaceful” +3:2 u77t rc://*/ta/man/translate/figs-abstractnouns πᾶσαν ἐνδεικνυμένους πραΰτητα 1 If your language does not use an abstract noun for the idea of **humility**, you could express the same idea in another way. Alternate translation: “always being humble” or “always being considerate” +3:2 vyaj rc://*/ta/man/translate/figs-gendernotations πρὸς πάντας ἀνθρώπους 1 Although the term **men** is masculine, Paul is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “toward everyone” +3:3 m9zd ἦμεν γάρ ποτε καὶ ἡμεῖς 1 The word translated as **For** indicates that what follows is a reason for what came before. A reason for being gentle and humble with **foolish and disobedient** people is that we also used to be that way. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation: “This is because we ourselves were once” 3:3 me7b ποτε 1 Alternate translation: “formerly” or “at some time” or “previously” -3:3 bl8e rc://*/ta/man/translate/figs-exclusive ἡμεῖς 1 Here, **we** includes Paul, Titus, and all Christians, referring to the time before they trusted in Christ. Alternate translation: “even we” or “we ourselves” +3:3 bl8e rc://*/ta/man/translate/figs-exclusive ἡμεῖς 1 Here, **we** includes Paul, Titus, and all believers, referring to the time before they trusted in Christ. Alternate translation: “even we” or “we ourselves” 3:3 rrx9 ἦμεν & ἀνόητοι 1 Alternate translation: “were thoughtless” or “were unwise” -3:3 qt8f rc://*/ta/man/translate/figs-personification πλανώμενοι, δουλεύοντες ἐπιθυμίαις καὶ ἡδοναῖς ποικίλαις 1 Here, **passions** and **pleasures** are spoken of as if they were masters over people and had made those people into slaves by lying to them. Alternate translation: “We had allowed ourselves to believe the lie that various passions and pleasures could make us happy, and then we were unable to control our feelings or stop doing things we thought would give us pleasure” -3:3 xy27 rc://*/ta/man/translate/figs-activepassive πλανώμενοι, δουλεύοντες ἐπιθυμίαις καὶ ἡδοναῖς ποικίλαις 1 You can translate this in active form. Alternate translation: “Various passions and pleasures had lied to us and so led us astray” -3:3 tl5n ἐπιθυμίαις 1 Alternate translation: “lusts” or “desires” -3:3 dec4 ἐν κακίᾳ καὶ φθόνῳ διάγοντες 1 Here, **evil** and **envy** describe sin. The word **evil** is general and **envy** is a specific kind of sin. Alternate translation: “We were always doing evil things and wanting what others have” -3:3 y5lp στυγητοί 1 Alternate translation: “causing others to hate us” -3:4 xy28 rc://*/ta/man/translate/grammar-connect-logic-contrast δὲ 1 **But** is used here to mark the important contrast here between the evil way that people are (verses 1–3) and the goodness of God (verses 4–7) -3:4 ba5a rc://*/ta/man/translate/figs-personification ὅτε & ἡ χρηστότης καὶ ἡ φιλανθρωπία ἐπεφάνη τοῦ Σωτῆρος ἡμῶν, Θεοῦ 1 Paul speaks of God’s **kindness** and **love** as if they were people that came into our sight. Alternate translation: “when God our Savior showed us his kindness and love for people” -3:4 abcg rc://*/ta/man/translate/figs-abstractnouns ὅτε & ἡ χρηστότης καὶ ἡ φιλανθρωπία ἐπεφάνη τοῦ Σωτῆρος ἡμῶν, Θεοῦ 1 You can state the abstract nouns **kindness** and **love** as adjectives. Alternate translation: “when God, who saves us, showed how kind and loving he would be to mankind” -3:4 abch rc://*/ta/man/translate/figs-exclusive ἡμῶν 1 Here, **our** includes Paul, Titus, and all Christians. -3:5 n4ug κατὰ τὸ αὐτοῦ ἔλεος 1 Alternate translation: “because he had mercy on us” -3:5 k1a6 rc://*/ta/man/translate/figs-metaphor λουτροῦ παλινγενεσίας 1 Paul combines two metaphors here. He is speaking of God’s forgiveness for sinners as if he were physically **washing** them clean from their sin. He is also speaking of sinners who become responsive to God as if they had been born again. -3:6 fby9 rc://*/ta/man/translate/figs-metaphor οὗ ἐξέχεεν ἐφ’ ἡμᾶς πλουσίως 1 It is common for New Testament writers to speak of the Holy Spirit as a liquid that God can pour out in large amounts. Alternate translation: “whom God gave to us generously” -3:6 xy24 rc://*/ta/man/translate/figs-exclusive ἡμᾶς 1 Here, **us** includes Paul, Titus, and all Christians. +3:3 qt8f rc://*/ta/man/translate/figs-personification πλανώμενοι, δουλεύοντες ἐπιθυμίαις καὶ ἡδοναῖς ποικίλαις 1 Here, **passions** and **pleasures** are spoken of as if they were masters over people and had made those people into slaves by lying to them. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “We had allowed ourselves to believe the lie that pursuing various passions and pleasures would make us happy, and then we were unable to control our desires or stop doing things that we thought would give us pleasure” +3:3 xy27 rc://*/ta/man/translate/figs-activepassive πλανώμενοι, δουλεύοντες ἐπιθυμίαις καὶ ἡδοναῖς ποικίλαις 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “Various passions and pleasures led us astray and enslaved us” +3:3 tl5n rc://*/ta/man/translate/figs-abstractnouns ἐπιθυμίαις καὶ ἡδοναῖς ποικίλαις 1 If your language does not use abstract nouns for the ideas of **passions** and **pleasures**, you could express the same ideas in another way. Alternate translation: “by doing whatever we strongly desired to do and by doing whatever made us feel good” +3:3 dec4 rc://*/ta/man/translate/figs-abstractnouns ἐν κακίᾳ καὶ φθόνῳ διάγοντες 1 If your language does not use abstract nouns for the ideas of **evil** and **envy**, you could express the same ideas in another way. The words **evil** and **envy** describe sin. The word **evil** is general and **envy** is a specific kind of sin. Alternate translation: “We were always doing evil things and wanting what others have” +3:3 y5lp στυγητοί 1 Alternate translation: “doing things that made others hate us” +3:4 xy28 rc://*/ta/man/translate/grammar-connect-logic-contrast δὲ 1 **But** is used here to mark the important contrast between the evil way that people are (verses 1–3) and the goodness of God (verses 4–7). In your translation, indicate this strong contrast in a way that is natural in your language. Alternate translation: “However,” +3:4 ba5a rc://*/ta/man/translate/figs-metaphor ὅτε & ἡ χρηστότης καὶ ἡ φιλανθρωπία ἐπεφάνη τοῦ Σωτῆρος ἡμῶν, Θεοῦ 1 Paul speaks of God’s **kindness** and **love** as if they were physical things that came into our sight. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “when God our Savior demonstrated his kindness and love for people” +3:4 abcg rc://*/ta/man/translate/figs-abstractnouns ὅτε & ἡ χρηστότης καὶ ἡ φιλανθρωπία ἐπεφάνη τοῦ Σωτῆρος ἡμῶν, Θεοῦ 1 If your language does not use abstract nouns for the ideas of **kindness** and **love**, you could express the same ideas in another way. Alternate translation: “when God, who saves us, showed how kind and loving he would be to mankind” +3:4 abch rc://*/ta/man/translate/figs-exclusive ἡμῶν 1 Here, **our** includes Paul, Titus, and all believers. +3:5 l6a6 rc://*/ta/man/translate/figs-abstractnouns ἔργων τῶν ἐν δικαιοσύνῃ 1 If your language does not use an abstract noun for the idea of **righteousness**, you could express the same idea in another way. Alternate translation: “righteous works” or “good deeds” +3:5 n4ug rc://*/ta/man/translate/figs-abstractnouns κατὰ τὸ αὐτοῦ ἔλεος 1 If your language does not use an abstract noun for the idea of **mercy**, you could express the same idea in another way. Alternate translation: “because he wanted to be merciful” +3:5 k1a6 rc://*/ta/man/translate/figs-metaphor λουτροῦ παλινγενεσίας 1 Paul combines two metaphors here. He is speaking of God’s forgiveness for sinners as if he were physically **washing** them clean from their sin. He is also speaking of sinners who become responsive to God as if they experience a **new birth**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “being forgiven from sin, born again spiritually,” +3:6 fby9 rc://*/ta/man/translate/figs-metaphor οὗ ἐξέχεεν ἐφ’ ἡμᾶς πλουσίως 1 It is common for New Testament writers to speak of the Holy Spirit as a liquid that God can pour out in large amounts. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “whom God gave to us generously” +3:6 xy24 rc://*/ta/man/translate/figs-exclusive ἡμᾶς 1 Here, **us** includes Paul, Titus, and all believers. 3:6 q9ze διὰ Ἰησοῦ Χριστοῦ, τοῦ Σωτῆρος ἡμῶν 1 Alternate translation: “when Jesus Christ saved us” -3:6 xy23 rc://*/ta/man/translate/figs-exclusive ἡμῶν 1 Here, **our** includes Paul, Titus, and all Christians. +3:6 xy23 rc://*/ta/man/translate/figs-exclusive ἡμῶν 1 Here, **our** includes Paul, Titus, and all believers. +3:7 qe39 rc://*/ta/man/translate/grammar-connect-logic-goal ἵνα 1 Here, **so that** marks becoming **heirs** of **eternal life** as the goal or purpose for why God gave us the Holy Spirit (verse 6). Use a connector in your language that makes it clear that this is the purpose. 3:7 di3g rc://*/ta/man/translate/figs-activepassive δικαιωθέντες 1 If your language does not use this passive form, you can state this in active form. Alternate translation: “since God has declared us to be without sin” +3:7 ievx rc://*/ta/man/translate/figs-abstractnouns τῇ ἐκείνου χάριτι 1 If your language does not use an abstract noun for the idea of **grace**, you could express the same idea in another way. Alternate translation: “by the gracious gift of that one” or “by what that one freely did for us” +3:7 yrwd rc://*/ta/man/translate/figs-pronouns ἐκείνου 1 Here, **that one** refers back to “our Savior Jesus Christ” in verse 6. If it would be helpful in your language, you could repeat that name here. Alternate translation: “of Jesus” 3:7 q1cm rc://*/ta/man/translate/figs-metaphor κληρονόμοι γενηθῶμεν, κατ’ ἐλπίδα ζωῆς αἰωνίου 1 The people to whom God has made promises are spoken of as if they were to inherit the things promised, just as a person inherits property or possessions from a family member. Alternate translation: “we might expect to receive the eternal life that God has promised us” -3:8 j8md ὁ λόγος 1 This **message** is the one just expressed in verses 4–7, that God freely gives the Holy Spirit and eternal life to believers through Jesus. -3:8 xy29 τούτων 1 Here, **these things** refers to the teachings that Paul has talked about in verses 1–7. Alternate translation: “these teachings that I have just talked about” -3:8 kqm6 φροντίζωσιν καλῶν ἔργων, προΐστασθαι 1 Alternate translation: “may seek to do good works” -3:9 tzh9 Connecting Statement: 0 # Connecting Statement:\n\nPaul explains what Titus should avoid and how to treat those who cause contention among the believers. -3:9 j1hf δὲ & περιΐστασο 1 Alternate translation: “So avoid” or “Therefore, avoid” +3:8 j8md rc://*/ta/man/translate/figs-pronouns ὁ λόγος 1 **This message** is the one just expressed in verses 4–7, that God freely gives the Holy Spirit and eternal life to believers through Jesus. Alternate translation: “this saying” +3:8 xy29 rc://*/ta/man/translate/figs-pronouns τούτων 1 Here, **these things** refers to the teachings that Paul has talked about in verses 1–7. Alternate translation: “these teachings that I have just talked about” +3:8 kqm6 φροντίζωσιν καλῶν ἔργων, προΐστασθαι 1 Alternate translation: “may diligently seek to do good works” +3:8 gdx0 rc://*/ta/man/translate/figs-gendernotations τοῖς ἀνθρώποις 1 Although the term **men** is maculine, Paul is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “for all people” +3:9 j1hf rc://*/ta/man/translate/grammar-connect-logic-contrast δὲ & περιΐστασο 1 The word **But** here indicates a contrast between good things to do (verse 8) and bad things to avoid doing (verse 9). In your translation, indicate this contrast in a way that is natural in your language. Alternate translation: “In contrast, avoid” 3:9 xnf9 μωρὰς & ζητήσεις 1 Alternate translation: “arguments concerning unimportant matters” -3:9 qk66 γενεαλογίας 1 The word **genealogies** refers to the study of family kinship relationships. See the Introduction to Titus. -3:9 xu7f ἔρεις 1 Alternate translation: “arguments” or “fights” -3:9 ky3n νομικὰς 1 Alternate translation: “about the law of Moses” -3:10 x3fh αἱρετικὸν ἄνθρωπον & παραιτοῦ 1 Alternate translation: “Stay away from a person who causes division” -3:10 xzx1 μετὰ μίαν καὶ δευτέραν νουθεσίαν 1 Alternate translation: “after you have warned that person once or twice” +3:9 qk66 rc://*/ta/man/translate/figs-explicit γενεαλογίας 1 The word **genealogies** refers to the study of family kinship relationships. See the Introduction to Titus for more information. Paul assumes that Titus will understand that he means for Titus to avoid arguing about genealogies. You could include this information if that would be helpful to your readers. Alternate translation: “arguing about genealogies” +3:9 xu7f rc://*/ta/man/translate/figs-abstractnouns ἔρεις 1 If your language does not use an abstract noun for the idea of **strife**, you could express the same idea in another way. Alternate translation: “arguing with people” or “fighting with people” +3:9 ky3n rc://*/ta/man/translate/figs-explicit νομικὰς 1 Paul assumes that Titus will understand that he is referring to the law of Moses, not Roman law. You could include this information if that would be helpful to your readers. Alternate translation: “about the law of Moses” +3:10 x3fh rc://*/ta/man/translate/figs-explicit αἱρετικὸν ἄνθρωπον & παραιτοῦ 1 The implication is that this person is causing division in the church. You could include this information if that would be helpful to your readers. Alternate translation: “Stay away from a person who causes division in the church” +3:10 xzx1 rc://*/ta/man/translate/figs-explicit μετὰ μίαν καὶ δευτέραν νουθεσίαν 1 The implication is that Titus should warn the person who is causing division. You could include this information if that would be helpful to your readers. Alternate translation: “after you have warned that person once or twice” 3:11 r7pc ὁ τοιοῦτος 1 Alternate translation: “a person like that” -3:11 inh5 rc://*/ta/man/translate/figs-metaphor ἐξέστραπται 1 Paul speaks of someone who chooses to do wrong things as if he were leaving the **right** path to walk in the wrong direction. +3:11 inh5 rc://*/ta/man/translate/figs-metaphor ἐξέστραπται 1 Paul speaks of someone who chooses to do wrong things as if he were leaving the **right** path to walk in the wrong direction. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “has stopped doing what is right” 3:11 p81k ὢν αὐτοκατάκριτος 1 Alternate translation: “bringing judgment on himself” -3:12 z7i4 Connecting Statement: 0 # Connecting Statement:\n\nPaul closes the letter by telling Titus what to do after he appoints elders in Crete and by giving greetings from those with him. -3:12 mba6 ὅταν πέμψω 1 Alternate translation: “After I send” -3:12 c32w rc://*/ta/man/translate/translate-names Ἀρτεμᾶν & Τυχικόν 1 **Artemas** and **Tychicus** are men’s names. +3:12 mba6 rc://*/ta/man/translate/figs-explicit ὅταν πέμψω Ἀρτεμᾶν πρὸς σὲ ἢ Τυχικόν 1 The implication is that Titus should come to Nicopolis after either Artemas or Tychicus arrives to where Titus is. You could include this information if that would be helpful to your readers. Alternate translation: “After I send Artemas or Tychicus and he arrives to you” +3:12 c32w rc://*/ta/man/translate/translate-names Ἀρτεμᾶν & Τυχικόν 1 **Artemas** and **Tychicus** are names of men. 3:12 knt1 σπούδασον ἐλθεῖν 1 Alternate translation: “come quickly” -3:12 xy30 σπούδασον 1 The verb **hurry** is singular and directed at Titus alone. Artemas or Tychicus would stay in Crete, probably to take Titus’ place. +3:12 xy30 rc://*/ta/man/translate/figs-yousingular σπούδασον 1 The verb **hurry** is singular and directed at Titus alone. Artemas or Tychicus would stay in Crete, probably to take Titus’ place. 3:12 gdw9 παραχειμάσαι 1 Alternate translation: “to stay for the winter” 3:13 a46f rc://*/ta/man/translate/translate-names Ζηνᾶν & Ἀπολλῶν 1 **Zenos** is a man's name. 3:13 s757 καὶ Ἀπολλῶν 1 Alternate translation: “and also Apollos” @@ -198,6 +203,6 @@ front:intro m2jl 0 # Introduction to Titus\n\n## Part 1: General Introduction 3:15 abci ἀσπάζονταί σε 1 Here, **you** is singular. This is a personal greeting to Titus. 3:15 k1sa οἱ μετ’ ἐμοῦ πάντες 1 Alternate translation: “All the people who are with me” or “All of the believers who are here with me” 3:15 f4vc τοὺς φιλοῦντας ἡμᾶς ἐν πίστει 1 This could refer to: (1) the believers who love us. (2) the believers who love us because we share the same belief. -3:15 xy35 rc://*/ta/man/translate/figs-exclusive ἡμᾶς 1 Here, **us** is probably exclusive and refers to Paul and the group of Christians with him. Paul is sending greetings from this group to the group of Christians that is with Titus on Crete. +3:15 xy35 rc://*/ta/man/translate/figs-exclusive ἡμᾶς 1 Here, **us** is probably exclusive and refers to Paul and the group of believers with him. Paul is sending greetings from this group to the group of believers that is with Titus on Crete. 3:15 kx83 ἡ χάρις μετὰ πάντων ὑμῶν 1 This was a common Christian greeting. Alternate translation: “May God’s grace be with you” or “I ask that God will be gracious to all of you” 3:15 xy34 ὑμῶν 1 Here, **you** is plural. This blessing is for Titus and all of the believers there in Crete. From fd10114069884f8460bd1ed8be4c7009f81cf9d3 Mon Sep 17 00:00:00 2001 From: "jzavodney.uW" Date: Sat, 29 Jul 2023 01:49:51 +0000 Subject: [PATCH 013/127] Merge jzavodney.uW-tc-create-1 into master by jzavodney.uW (#3407) --- tn_NUM.tsv | 11 ++++++----- 1 file changed, 6 insertions(+), 5 deletions(-) diff --git a/tn_NUM.tsv b/tn_NUM.tsv index 32a9c62d4d..f90b3c0eef 100644 --- a/tn_NUM.tsv +++ b/tn_NUM.tsv @@ -165,11 +165,12 @@ front:intro p55k 0 # Introduction to Numbers\n\n## Part 1: General Introducti 1:53 ms44 rc://*/ta/man/translate/figs-metonymy בְּנֵ֣י יִשְׂרָאֵ֑ל 1 See how you translated this phrase in [1:2](../01/02.md). 1:53 sken וְ⁠שָׁמְרוּ֙ & אֶת־מִשְׁמֶ֖רֶת 1 **Keep the keeping of** refers to be responsible for the sacred tent, the objects in it, and every task associated with it. Alternate translation: "be responsible for" 1:54 k71a rc://*/ta/man/translate/figs-metonymy בְּנֵ֣י יִשְׂרָאֵ֑ל 1 See how you translated this phrase in [1:2](../01/02.md). -2:intro wn6c 0 # Numbers 2 General Notes\n\n## Structure and formatting\n\n### Camping\n\nMoses told each tribe where to camp. They were each given a specific area in which to stay. -2:2 q34t around his standard 0 The “standards” were four larger groups that the tribes were divided into. Each standard was commanded to camp together. The standards was represented by a banner. -2:2 mdj9 with the banners of their fathers’ houses 0 Each extended family also had a banner under with the camp, which was within the area designated for their standard. -2:2 p14g banners 0 A banner is a large flag. -2:3 s1br under their standard 0 The “standards” were four larger groups that the tribes were divided into. Each standard was commanded to camp together, and was represented by a banner. See how you translated “standards” in [Numbers 2:2](../02/02.md). +2:intro wn6c 0 # Numbers 2 General Notes\n\n## Structure and formatting\n\n## Cardinal Directions\n\n\nYahweh explains how the Israelites will camp in relative to the sacred tent and does so using cardinal directions: north, east, south, and west. These terms describe a persons orientation in relation to the sunrise. The sun rises in the east and sets in the west. If one faces the direction of the sunrise and then turns to his right, he is facing south. If, when facing the sunrise, he turns left, he would face north. +2:1 n1k2 לֵ⁠אמֹֽר 1 See how you translated this word in [1:1](../01/01.md). +2:2 q34t rc://*/ta/man/translate/figs-parallelism אִ֣ישׁ עַל־דִּגְל֤⁠וֹ בְ⁠אֹתֹת֙ לְ⁠בֵ֣ית אֲבֹתָ֔⁠ם 1 These two phrases mean basically the same thing. If saying the same thing twice might be confusing for your readers, you can combine the phrases into one. Alternate translation: “with their respective ancestral tribes” +2:2 mdj9 rc://*/ta/man/translate/figs-metonymy בְּנֵ֣י יִשְׂרָאֵ֑ל 1 See how you translated this phrase in [1:2](../01/02.md). +2:2 p14g rc://*/ta/man/translate/figs-metaphor מִ⁠נֶּ֕גֶד 1 **Away from the front** refers to the Israelites camping at a distance to the tent of meeting. If your readers would not understand what this phrase means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning plainly. See the UST for an alternate translation. +2:3 s1br rc://*/ta/man/translate/figs-parallelism קֵ֣דְמָ⁠ה מִזְרָ֔חָ⁠ה 1 These two phrases mean basically the same thing. If saying the same thing twice might be confusing for your readers, you can combine the phrases into one and state them more plainly. Alternate translation: “on the eastern side” 2:3 d4r5 Nahshon son of Amminadab 0 See how you translated this man’s name in [Numbers 1:7](../01/07.md). 2:4 wg38 rc://*/ta/man/translate/translate-numbers 74,600 0 Alternate translation: “seventy-four thousand six hundred” 2:5 su53 Nethanel son of Zuar 0 See how you translated this man’s name in [Numbers 1:8](../01/08.md). From 71eb9350d3fa5bcd9969d987bc0eb483646a548a Mon Sep 17 00:00:00 2001 From: Stephen Wunrow Date: Sat, 29 Jul 2023 03:54:56 +0000 Subject: [PATCH 014/127] Merge stephenwunrow-tc-create-1 into master by stephenwunrow (#3406) --- tn_MAT.tsv | 102 +++++++++++++++++++++++++++++------------------------ 1 file changed, 55 insertions(+), 47 deletions(-) diff --git a/tn_MAT.tsv b/tn_MAT.tsv index 6c82feb58e..b5c6ce1967 100644 --- a/tn_MAT.tsv +++ b/tn_MAT.tsv @@ -1,6 +1,6 @@ Reference ID Tags SupportReference Quote Occurrence Note -front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: General Introduction\n\n### Outline of the book of Matthew\n\n1. The birth of Jesus Christ and the beginning of his ministry (1:1-4:25)\n1. Jesus’ Sermon on the Mount (5:1-7:28)\n1. Jesus illustrates the kingdom of God through acts of healing (8:1-9:34)\n1. Jesus teaches about mission and the kingdom (9:35-10:42)\n1. Jesus teaches about the gospel of the kingdom of God. Opposition to Jesus begins. (11:1-12:50)\n1. Jesus tells parables about the kingdom of God (13:1-52)\n1. Further opposition to Jesus and misunderstanding of the kingdom of God (13:53-17:27)\n1. Jesus teaches about life in the kingdom of God (18:1-35)\n1. Jesus ministers in Judea (19:1-22:46)\n1. Jesus teaches about the final judgment and salvation (23:1-25:46)\n1. The crucifixion of Jesus, his death and resurrection (26:1-28:19)\n\n### What is the book of Matthew about?\n\nThe Gospel of Matthew is one of four books in the New Testament that describe some of the life of Jesus Christ. The authors of the Gospels wrote about different aspects of who Jesus was and what he did. Matthew showed that Jesus was the Messiah, and God would save Israel through him. Matthew often explained that Jesus fulfilled the Old Testament prophecies about the Messiah. This may indicate that he expected most of his first readers to be Jewish. (See: [[rc://*/tw/dict/bible/kt/christ]])\n\n### How should the title of this book be translated?\n\nTranslators may choose to call this book by its traditional title, “The Gospel of Matthew,” or “The Gospel according to Matthew.” Or they may choose a title that may be clearer, such as, “The Good News about Jesus that Matthew wrote.” (See: [[rc://*/ta/man/translate/translate-names]])\n\n### Who wrote the book of Matthew?\n\nThe book does not give the name of the author. However, since early Christian times, most Christians have thought that the author was the Apostle Matthew.\n\n## Part 2: Important Religious and Cultural Concepts\n\n### What is the “kingdom of heaven?”\n\nMatthew spoke of the “kingdom of heaven” in the same way that other Gospel writers spoke of the kingdom of God. The kingdom of heaven represents God ruling over all people and all creation everywhere. Those whom God accepts into his kingdom will be blessed. They will live with God forever.\n\n### What were the teaching methods of Jesus?\n\nThe people regarded Jesus as a rabbi. A rabbi is a teacher of God’s law. Jesus taught in ways similar those of other religious teachers in Israel. He had students who followed him wherever he went. These students were called disciples. He often told parables. Parables are stories that teach moral lessons. (See: [[rc://*/tw/dict/bible/kt/lawofmoses]] and [[rc://*/tw/dict/bible/kt/disciple]] and [[rc://*/tw/dict/bible/kt/parable]])\n\n## Part 3: Important Translation Issues\n\n### What are the Synoptic Gospels?\n\nThe Gospels of Matthew, Mark, and Luke are called the Synoptic Gospels because they have many similar passages. The word “synoptic” means to “see together.”\n\nThe texts are considered “parallel” when they are the same or almost the same among two or three gospels. When translating parallel passages, translators should use the same wording and make them as similar as possible.\n\n### Why does Jesus refer to himself as the “Son of Man”?\n\nIn the gospels, Jesus calls himself the “Son of Man.” It is a reference to Daniel 7:13-14. In that passage there is a person described as a “son of man.” That means the person was someone who looked like a human being. God gave authority to the son of man to rule over the nations forever. All the people will worship him forever.\n\nJews of Jesus’ time did not use “Son of Man” as a title for anyone. Therefore, Jesus used it for himself to help them understand who he truly was. (See: [[rc://*/tw/dict/bible/kt/sonofman]])\n\nTranslating the title “Son of Man” can be difficult in many languages. Readers may misunderstand a literal translation. Translators can consider alternatives, such as “The Human One.” It may also be helpful to include a footnote to explain the title.\n\n\n### What do “crowd” and “crowds” refer to in Matthew?\n\n### What are the major issues in the text of the book of Matthew?\n\nThe following verses are found in older versions of the Bible but are not included in most modern versions:\n* “Bless those who curse you; do good to those who hate you” (5:44)\n* “For yours is the kingdom and the power and the glory forever. Amen” (6:13)\n* “But this kind of demon does not go out except with prayer and fasting” (17:21)\n* “For the Son of Man came to save that which was lost” (18:11)\n* “Many are called, but few are chosen” (20:16)\n* “Woe to you, scribes and Pharisees, hypocrites! for you devour widows’ houses, while you make a show of long prayers. You will therefore receive greater condemnation.” (23:14)\n\nTranslators are advised not to include these passages. However, if in the translators’ region, there are older versions of the Bible that include one or more of these passages, the translators may include them. If they are included, they should be put inside square brackets ([]) to indicate that they were probably not original to Matthew’s Gospel. (See: [[rc://*/ta/man/translate/translate-textvariants]]) -1:intro y7kk 0 # Matthew 1 General Notes\n\n## Structure and Formatting\n\n1. The birth of Jesus Christ and the beginning of his ministry (1:1-4:25)\n * The genealogy of Jesus (1:1–17)\n * Jesus’ parents and birth (1:18–25)\n\nSome translations set a quotation from the Old Testament farther to the right on the page than the rest of the text. The ULT does this in [1:23](../01/23.md) with the quote from [Isaiah 7:14](../isa/07/14.md).\n\n## Special Concepts in this Chapter\n\n### Genealogy\n\nA genealogy is a list that records a person’s ancestors or descendants. Genealogies were important to the Jewish people because family lineage is how they decided how someone functioned in society. For instance, if someone was a descendant of Aaron, they were able to become priests. Similarly, if someone was a descendant of King David, they were able to become a king. This genealogy shows that Jesus was clearly a descendant of King David, and therefore, was able to become king.\n\n### The word “fathered”\n\nWhen Matthew uses the word “fathered,” he only means that the older man was an ancestor of the younger man. In most cases, the older man is the direct father of the younger man. However, sometimes the older man is a grandfather (for example, Josiah is the grandfather of Jechoniah) or a more distant ancestor (for example, Joram is the great-great-grandfather of Ozias). If possible, use a word that indicates that the older man is the ancestor of the younger man without stating that the older man is the father of the younger man. If you need to be more specific, the UST provides one way to do so.\n\n### Three groups of 14\n\nMatthew concludes the genealogy by dividing it up three groups of 14 generations. He divides the groups by using two key events in Israel’s history: David starting his dynasty and the Babylonians capturing Jerusalem. In order to count 14 generations from Abraham until David, both Abraham and David need to be included. To count 14 generations from David until the Babylonian deportation, David needs to be excluded but Jechoniah needs to be included. To count 14 generations from the Babylonian deportation until the Christ, both Jechoniah and Christ need to be included. The ULT and UST divide the section into paragraphs based on the divisions. Consider how you might show these divisions in your translation.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Stating that Mary became pregnant\n\nIn [1:18](../01/18.md), [1:20](../01/20.md), and [1:23](../01/23.md), Matthew refers to a woman becoming pregnant, but he excludes the involvement of a man in the process. He uses the phrases “to have in the womb” and “having been conceived in her” to avoid referring to the male role in conception. In your translation, you should not identify the Holy Spirit as the one who performed the normal male role, since the Holy Spirit did not have sex with Mary. Instead, the Holy Spirit performed a miracle. So, use a form that does not refer to the male role in conception or a form that denies that a man was involved.\n\n### Translating names\n\nIn the genealogy, Matthew uses specific Greek spellings of names. These spellings do not always match the Hebrew spellings of the names that you can read in the Old Testament. The ULT and UST spell out how these names sound as Matthew wrote them in Greek. In contrast, some translations spell out these names as they appear in the Old Testament. Consider spelling these names as do other translations that your readers might be familiar with. Otherwise, consider whether your team wishes to spell names in the same way throughout the Bible or whether you will spell them differently in different places. If you do spell them differently in different places, you may need to include footnotes that provide other spellings. +front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: General Introduction\n\n### Outline of the book of Matthew\n\n1. The birth of Jesus Christ and the beginning of his ministry (1:1-4:25)\n1. Jesus’ Sermon on the Mount (5:1-7:28)\n1. Jesus illustrates the kingdom of God through acts of healing (8:1-9:34)\n1. Jesus teaches about mission and the kingdom (9:35-10:42)\n1. Jesus teaches about the gospel of the kingdom of God, and opposition to Jesus begins (11:1-12:50)\n1. Jesus tells parables about the kingdom of God (13:1-52)\n1. Further opposition to Jesus and misunderstanding of the kingdom of God (13:53-17:27)\n1. Jesus teaches about life in the kingdom of God (18:1-35)\n1. Jesus ministers in Judea (19:1-22:46)\n1. Jesus teaches about the final judgment and salvation (23:1-25:46)\n1. The crucifixion of Jesus, his death, and his resurrection (26:1-28:19)\n\n### What is the book of Matthew about?\n\nThe Gospel of Matthew is one of four books in the New Testament that describe some of the life of Jesus Christ. These books are called “Gospels,” which means “good news.” Their authors wrote about different aspects of who Jesus was and what he did. Matthew wrote much about how Jesus fulfilled passages from the Old Testament. Also, he focused on Jesus’ teaching by presenting some of what Jesus said in five separate speeches, or “discourses.” Many Christians think that Matthew expected his first readers to be Jewish people. However, Matthew also intended his Gospel to be read by all Christians.\n\n### How should the title of this book be translated?\n\nTranslators may choose to call this book by its traditional title, “The Gospel of Matthew,” or “The Gospel according to Matthew.” Or they may choose a different title, such as, “The Good News about Jesus that Matthew wrote.” (See: [[rc://*/ta/man/translate/translate-names]])\n\n### Who wrote the book of Matthew?\n\nThe book does not give the name of the author. However, since early Christian times, most Christians have thought that the author was the Apostle Matthew. This man named Matthew was a tax collector who became one of Jesus’ 12 closest disciples. In this book, Matthew appears in [9:9–10](../09/09.md) and [10:3](../10/03.md). (See: [[rc://*/tw/dict/bible/names/matthew]])\n\n## Part 2: Important Religious and Cultural Concepts\n\n### What does the phrase ”the kingdom of the heavens” mean?\n\nWhile the other Gospels frequently use the phrase “the kingdom of God,” Matthew only uses that phrase four times (see [12:28](../12/28.md); [19:24](../19/24.md); [21:31](../21/31.md); and [21:43](../21/43.md)). Instead, Matthew frequently uses the phrase “the kingdom of the heavens.” There are two primary issues to consider when translating this phrase: (1) whether “of the heavens” means the same thing as “of God,” and (2) what the word “kingdom” describes.\n\nFirst (1), does “of the heavens” mean the same thing as “of God”? Some scholars think that Matthew chose to refer to God politely by using the phrase “the heavens,” which would mean that “the kingdom of the heavens” is simply another way to say “the kingdom of God.” However, since Matthew does use the phrase “the kingdom of God” occasionally, it is more likely that the phrase “the kingdom of the heavens” means something slightly different than “the kingdom of God.” It probably refers to the place where the “kingdom” is already present: the heavens. The plural form “heavens” indicates that Matthew is referring to all of heavenly space. The UST expresses the idea of “of the heavens” with the adjective “heavenly.” \n\nSecond (2), what does the word “kingdom” describe? In general, the word refers to a monarch ruling over a group of people in a specific area. In various contexts, the word can primarily emphasize the area, the people, or the ruling. However, the term usually refers to all three of these elements, even if one is emphasized more than the others. Consider how you might express the idea of “kingdom” in your language. Some translations emphasize the idea of ruling and express the idea with a clause like “God ruling as king” or “God’s reign.” Other translations emphasize the idea of the people who are ruled and express the idea with a clause like “belonging to God’s people.” However, both of these options do not fully express the idea of “kingdom.” If you have a word or phrase that describes a situation in which a king rules over people in a specific area, you could use it here. Since that word in English is “kingdom,” the ULT and UST both use “kingdom.” (See: [[rc://*/tw/dict/bible/other/kingdom]], [[rc://*/tw/dict/bible/kt/heaven]], and [[rc://*/tw/dict/bible/kt/kingdomofgod]])\n\n### What were “disciples” in Jesus’ culture?\n\nIn both Jewish culture and in Greco-Roman culture, teachers had “disciples” who learned from them and were committed to them. Sometimes these disciples would go wherever their teacher went and imitate what the teacher did. Jesus’ disciples similarly were committed to him and learned from him. Some of his closest disciples traveled and lived with Jesus, particularly those whom Matthew refers to as The Twelve. Other disciples would go to see Jesus and learn from him, but they did not always travel or live with him. Consider how you might refer to these kinds of relationships in your language. The ULT expresses the idea with the word “disciple,” and the UST uses the word “apprentice.” (See: [[rc://*/tw/dict/bible/kt/disciple]])\n\n### Why does Jesus refer to himself as the “Son of Man”?\n\nIn the gospels, Jesus calls himself the “Son of Man.” This phrase can express two primary ideas:\n\n1. It can refer to someone who is a human. This meaning for the phrase appears frequently in the book of Ezekiel (for example, see [Ezekiel 2:1](../ezk/02/01.md) or [Ezekiel 47:6](../ezk/47/06.md)). So, Jesus uses the phrase to refer to himself in the third person while identifying himself as a human being.\n2. It can refer more specifically to a specific person who appears in [Daniel 7:13–14](../dan/07/13.md). This person approaches God, who gives him dominion and authority. So, when he uses the phrase, Jesus is identifying himself with this person. Scholars are not sure whether people in Jesus’ culture used the title “Son of Man” to refer to the Messiah. However, Jesus is probably using the title to implicitly claim a special role, perhaps that of the Messiah.\n\nThere are three primary issues to consider when translating the phrase “the Son of Man”:\n\n1. When Jesus uses the phrase, he is referring to himself in the third person. If your readers would not understand this, you may need to express the idea in the first person. See the notes on the phrase “the Son of Man” throughout the book for ways to do this.\n2. The phrase figuratively refers to someone who is human by identifying that person’s father as a “man.” If that figure of speech does not make sense in your language, you could refer to someone who is human in another way. Some translations use a phrase like “the human one” to express the idea.\n3. The phrase refers to the special figure from the book of Daniel. If you have a translation of the book of Daniel, you could translate the phrase as it is expressed there. If you do not have a translation of the book of Daniel, you could consider translating the phrase as a title that refers to a special person, implicitly the Messiah. You could make this clear by capitalizing the the phrase (for example, “the Human One”) or by using a different form that indicates that this is a title (for example, “the one called Son of Man”).\n\nA note related to translating the idea of “Son of Man” appears at its first occurrence. After that, if possible express the idea consistently throughout the rest of the book. Notes providing translation options for expressing the idea in first person instead of third person appear at every occurrence. (See: [[rc://*/tw/dict/bible/kt/sonofman]])\n\n## Part 3: Important Translation Issues\n\n### What are the Synoptic Gospels?\n\nThe Gospels of Matthew, Mark, and Luke are called the Synoptic Gospels because they have many similar passages. The word “synoptic” means to “see together.”\n\nThe texts are considered “parallel” when they are the same or almost the same among two or three gospels. The ULT represents these parallels by using the same words whenever the parallel passages are exactly the same. When the parallel passages are slightly different, the ULT represents the differences as much as possible by using different words. Make sure that your translation represents these similarities and differences as closely as possible.\n\n### What do “crowd” and “crowds” refer to in Matthew?\n\nMatthew uses the words “crowd” and “crowds” about 50 times. In most cases, the words refer to the “crowds” that gather where Jesus is. Some of the people in these crowds were disciples. Others were curious about who Jesus was and what he taught. Others wanted Jesus to heal them or give them food. The difference between the singular “crowd” and the plural ”crowds” is small. Most likely, the singular refers to all the people viewed together as one group, while the plural refers to multiple different groups of people. Consider how you might best refer to large groups of people who are gathered together for some specific purpose.\n\n### What does Matthew mean when he writes that a quotation from the Old Testament was “fulfilled”?\n\nMatthew consistently indicates that things happen to “fulfill” passages from the Old Testament. He means that the event or situation he is describing somehow matches what the Old Testament passage or passages say. Sometimes the Old Testament passage includes a prediction that comes true during Jesus’ life. Sometimes the Old Testament passage uses words or phrases that match the words or phrases Matthew uses to tell his story. Sometimes the Old Testament passage is completed or explained by something Jesus says or does. Consider how you might indicate that an event, situation, or spoken or written words fit with or match a passage from an important text. (See: [[rc://*/tw/dict/bible/kt/fulfill]])\n\n### When is “you” singular, and when is “you” plural?\n\nAs he is telling his story, Matthew uses both singular and plural forms of “you.” These were distinct in his language, but in English both singular and plural are expressed with the word “you.” So, in the introduction to each chapter, there is a section stating whether Matthew uses the singular or plural form of “you” more frequently in that chapter. Then, notes throughout the chapter will indicate whenever Matthew uses the less frequent form of “you.” Look for this section in each chapter introduction if your language distinguishes between singular and plural forms of “you.” (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### What are the major issues in the text of the book of Matthew?\n\nThe following verses are found in older versions of the Bible but are not included in most modern versions:\n* “Bless those who curse you; do good to those who hate you” (5:44)\n* “For yours is the kingdom and the power and the glory forever. Amen” (6:13)\n* “But this kind of demon does not go out except with prayer and fasting” (17:21)\n* “For the Son of Man came to save that which was lost” (18:11)\n* “Many are called, but few are chosen” (20:16)\n* “Woe to you, scribes and Pharisees, hypocrites! for you devour widows’ houses, while you make a show of long prayers. You will therefore receive greater condemnation.” (23:14)\n\nTranslators are advised not to include these passages. However, if in the translators’ region, there are older versions of the Bible that include one or more of these passages, the translators may include them. If they are included, they should be put inside square brackets ([]) to indicate that they were probably not original to Matthew’s Gospel. (See: [[rc://*/ta/man/translate/translate-textvariants]]) +1:intro y7kk 0 # Matthew 1 General Notes\n\n## Structure and Formatting\n\n1. The birth of Jesus Christ and the beginning of his ministry (1:1-4:25)\n * The genealogy of Jesus (1:1–17)\n * Jesus’ parents and birth (1:18–25)\n\nSome translations set a quotation from the Old Testament farther to the right on the page than the rest of the text. The ULT does this in [1:23](../01/23.md) with the quote from [Isaiah 7:14](../isa/07/14.md).\n\n## Special Concepts in this Chapter\n\n### Genealogy\n\nA genealogy is a list that records a person’s ancestors or descendants. Genealogies were important to the Jewish people because family lineage is how they decided how someone functioned in society. For instance, if someone was a descendant of Aaron, they were able to become priests. Similarly, if someone was a descendant of King David, they were able to become a king. This genealogy shows that Jesus was clearly a descendant of King David, and therefore, was able to become king.\n\n### The word “fathered”\n\nWhen Matthew uses the word “fathered,” he only means that the older man was an ancestor of the younger man. In most cases, the older man is the direct father of the younger man. However, sometimes the older man is a grandfather (for example, Josiah is the grandfather of Jechoniah) or a more distant ancestor (for example, Joram is the great-great-grandfather of Ozias). If possible, use a word that indicates that the older man is the ancestor of the younger man without stating that the older man is the father of the younger man. If you need to be more specific, the UST provides one way to do so.\n\n### Three groups of 14\n\nMatthew concludes the genealogy by dividing it up three groups of 14 generations. He divides the groups by using two key events in Israel’s history: David starting his dynasty and the Babylonians capturing Jerusalem. In order to count 14 generations from Abraham until David, both Abraham and David need to be included. To count 14 generations from David until the Babylonian deportation, David needs to be excluded but Jechoniah needs to be included. To count 14 generations from the Babylonian deportation until the Christ, both Jechoniah and Christ need to be included. The ULT and UST divide the section into paragraphs based on the divisions. Consider how you might show these divisions in your translation.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nAll of the forms of “you” in this chapter appear in instructs that an angel gives to Joseph. Because of that, all forms of “you” in this chapter are singular. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### Stating that Mary became pregnant\n\nIn [1:18](../01/18.md), [1:20](../01/20.md), and [1:23](../01/23.md), Matthew refers to a woman becoming pregnant, but he excludes the involvement of a man in the process. He uses the phrases “to have in the womb” and “having been conceived in her” to avoid referring to the male role in conception. In your translation, you should not identify the Holy Spirit as the one who performed the normal male role, since the Holy Spirit did not have sex with Mary. Instead, the Holy Spirit performed a miracle. So, use a form that does not refer to the male role in conception or a form that denies that a man was involved.\n\n### Translating names\n\nIn the genealogy, Matthew uses specific Greek spellings of names. These spellings do not always match the Hebrew spellings of the names that you can read in the Old Testament. The ULT and UST spell out how these names sound as Matthew wrote them in Greek. In contrast, some translations spell out these names as they appear in the Old Testament. Consider spelling these names as do other translations that your readers might be familiar with. Otherwise, consider whether your team wishes to spell names in the same way throughout the Bible or whether you will spell them differently in different places. If you do spell them differently in different places, you may need to include footnotes that provide other spellings. 1:1 n4xw rc://*/ta/man/translate/figs-explicit βίβλος γενέσεως 1 Here, the phrase **book of the genealogy** could refer to: (1) just the list of Jesus’ ancestors that follows in [1:2–17](../01/02.md). Alternate translation: “The book of the ancestry” (2) the list of Jesus’ ancestors as well as information about his birth and childhood (see [1:2–2:23](../01/02.md)). Alternate translation: “The book of the ancestors and birth” 1:1 a1t0 rc://*/ta/man/translate/figs-possession βίβλος γενέσεως Ἰησοῦ Χριστοῦ 1 Here, Matthew is using the possessive form to describe a **book** that contains the **genealogy** that lists the ancestors of **Jesus Christ**. If this is not clear in your language, you could express the idea in another way. Alternate translation: “The book that contains the genealogy concerning Jesus Christ” 1:1 nlc8 rc://*/ta/man/translate/figs-metonymy βίβλος 1 Here, **book** represents a written record. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “The written record” or “The list” @@ -62,7 +62,6 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 1:20 va5e rc://*/ta/man/translate/figs-activepassive τὸ & ἐν αὐτῇ γεννηθὲν ἐκ Πνεύματός ἐστιν Ἁγίου 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “the Holy Spirit is the one who caused her to conceive her child” 1:21 yucr rc://*/ta/man/translate/grammar-connect-logic-result καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰησοῦν; αὐτὸς γὰρ σώσει τὸν λαὸν αὐτοῦ ἀπὸ τῶν ἁμαρτιῶν αὐτῶν 1 If it would be more natural in your language, you could reverse the order of these clauses, since the second clause gives the reason for the command that the first clause describes. Alternate translation: “and because he will save his people from their sins, you will call his name Jesus” 1:21 ifq8 rc://*/ta/man/translate/translate-tense καλέσεις 1 Here the angel gives a command using the future tense. If your language does not use the future tense for commands, you could use a form that your language uses to express commands. Alternate translation: “you must call” or “you are to call” -1:21 v02j rc://*/ta/man/translate/figs-yousingular καλέσεις 1 Here, the word **you** is singular since the angel is speaking to Joseph. 1:21 j38f rc://*/ta/man/translate/figs-explicit Ἰησοῦν; αὐτὸς γὰρ σώσει τὸν λαὸν αὐτοῦ ἀπὸ τῶν ἁμαρτιῶν αὐτῶν 1 The name **Jesus** means “the Lord saves” in Hebrew. The angel is explaining that **Jesus** should have this name because **he will save his people**. If it would be helpful in your language, you could explain what Jesus’ name means or include this information in a footnote. Alternate translation: “Jesus, for, as his name indicates, he will save his people from their sins” or “Jesus, that is, ‘the Lord saves,’ since he will save his people from their sins” 1:21 ocr6 rc://*/ta/man/translate/figs-explicit τὸν λαὸν αὐτοῦ 1 Here, the phrase **his people** refers most directly to Jewish people, but it also includes anyone who believes in **Jesus**. If it would be helpful in your language, you could use a word or phrase that identifies a group of people who belong to or are connected with Jesus. Alternate translation: “his own people” or “the people who belong to him” 1:22 q4lw rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the word **Now** introduces the Matthew’s comment on what he has narrated so far. If it would be helpful in your language, you could use a word or phrase that introduces a comment from the narrator, or you could leave **Now** untranslated. Alternate translation: “I note that” or “As a matter of fact,” @@ -84,7 +83,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 1:25 i7p5 rc://*/ta/man/translate/figs-euphemism οὐκ ἐγίνωσκεν αὐτὴν 1 Matthew is referring in a polite way to having sex by using the word **know**. If it would be helpful in your language, you could use a polite way of referring to this in your language, or you could state this plainly. See how you translated the euphemism for having sex in [1:18](../01/18.md). Alternate translation: “he did not consummate the marriage with her” or “he did not sleep with her” 1:25 v3xe rc://*/ta/man/translate/writing-pronouns οὐκ ἐγίνωσκεν & ἐκάλεσεν & αὐτοῦ 1 Here, both times the pronoun **he** occurs, it refers to Joseph. The pronoun **his** refers to the **son**, Jesus. If it would be helpful in your language, you could use names instead of pronouns. Alternate translation: “Joseph did not know … Joseph called the son’s” 1:25 mclm rc://*/ta/man/translate/figs-extrainfo ἕως οὗ 1 Christians disagree about whether Joseph had sex with Mary after Jesus was born. In this verse, Matthew only refers to the time before Jesus was born. If possible, use a form that only refers to this time period and does not imply anything about what happened after Jesus was born. Alternate translation: “prior to when” or “during time before” -2:intro dz1c 0 # Matthew 2 General Notes\n\n## Structure and Formatting\n\n1. The birth of Jesus Christ and the beginning of his ministry (1:1-4:25)\n * The visit of the learned men (2:1–12)\n * Joseph, Mary, and Jesus escape to Egypt (2:13–15)\n * Herod kills the baby boys in Bethlehem (2:16–18)\n * Joseph, Mary, and Jesus settle in Nazareth (2:19–23)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in verses 6 and 18, which are quotations from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### “Learned men”\n\nIn this chapter, Matthew tells about how “learned men” from countries to the east of Judea visited Jesus in order to worship him. These were educated men who studied dreams and stars in the sky to try to learn about what was happening and what would happen in the future. Matthew does not present them as if they are evil. Consider how you might naturally refer to this kind of educated man. The ULT provides a general translation (“learned men”), and the UST illustrates how to use a descriptive phrase (“scholars who studied the stars”).\n\n### The star\n\nThe learned men journey to Jerusalem because they see a specific star. Matthew further describes how this star moved in the sky until it was directly above where Jesus was living. It is not clear exactly what this star was. Scholars have suggested that it was one of the planets, a shooting star, a comet, or a bright angel. If possible, use a word or phrase that refers generally to a natural source of light in the sky. If you need to be more specific, could use a word or phrase that refers to stars, especially the kinds of stars that move or appear to move in the sky.\n\n### The journeys of Joseph, Mary, and Jesus\n\nIn this chapter, Matthew narrates several journeys that Joseph, Mary, and Jesus took. At first, they are in Bethlehem, which is a city near the capital city of Judea, Jerusalem. After the learned men visit, God warns Joseph to journey to Egypt, a country to the southwest of Judea, in order to escape from Herod, the king of Judea. After Herod dies, God tells Joseph that he can take his family back to Israel. However, he does not take his family back to Judea, because Herod’s son is now reigning in Herod’s place. Instead, he and his family travel to Nazareth, a city in the region of Galilee, which is north of Judea. When Matthew uses movement words, make sure that your translation fits with these journeys. +2:intro dz1c 0 # Matthew 2 General Notes\n\n## Structure and Formatting\n\n1. The birth of Jesus Christ and the beginning of his ministry (1:1-4:25)\n * The visit of the learned men (2:1–12)\n * Joseph, Mary, and Jesus escape to Egypt (2:13–15)\n * Herod kills the baby boys in Bethlehem (2:16–18)\n * Joseph, Mary, and Jesus settle in Nazareth (2:19–23)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in verses 6 and 18, which are quotations from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### “Learned men”\n\nIn this chapter, Matthew tells about how “learned men” from countries to the east of Judea visited Jesus in order to worship him. These were educated men who studied dreams and stars in the sky to try to learn about what was happening and what would happen in the future. Matthew does not present them as if they are evil. Consider how you might naturally refer to this kind of educated man. The ULT provides a general translation (“learned men”), and the UST illustrates how to use a descriptive phrase (“scholars who studied the stars”).\n\n### The star\n\nThe learned men journey to Jerusalem because they see a specific star. Matthew further describes how this star moved in the sky until it was directly above where Jesus was living. It is not clear exactly what this star was. Scholars have suggested that it was one of the planets, a shooting star, a comet, or a bright angel. If possible, use a word or phrase that refers generally to a natural source of light in the sky. If you need to be more specific, could use a word or phrase that refers to stars, especially the kinds of stars that move or appear to move in the sky.\n\n### The journeys of Joseph, Mary, and Jesus\n\nIn this chapter, Matthew narrates several journeys that Joseph, Mary, and Jesus took. At first, they are in Bethlehem, which is a city near the capital city of Judea, Jerusalem. After the learned men visit, God warns Joseph to journey to Egypt, a country to the southwest of Judea, in order to escape from Herod, the king of Judea. After Herod dies, God tells Joseph that he can take his family back to Israel. However, he does not take his family back to Judea, because Herod’s son is now reigning in Herod’s place. Instead, he and his family travel to Nazareth, a city in the region of Galilee, which is north of Judea. When Matthew uses movement words, make sure that your translation fits with these journeys.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nMost of the forms of “you” in this chapter appear in direct speech to individuals. Because of this, most forms of “you” in this chapter are singular. You should assume forms of “you” are singular unless a note specifies that the form is plural. (See: [[rc://*/ta/man/translate/figs-yousingular]]) 2:1 sdst rc://*/ta/man/translate/writing-newevent δὲ 1 Here, the word **Now** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **Now** untranslated. Alternate translation: “Next,” 2:1 j9yn rc://*/ta/man/translate/grammar-connect-time-sequential τοῦ & Ἰησοῦ γεννηθέντος 1 Here, the phrase **Jesus having been born** states what happened before the **learned men from the east arrived in Jerusalem**. If it would be helpful in your language, you could make this relationship more explicit. Alternate translation: “after Jesus had been born” 2:1 esbr rc://*/ta/man/translate/figs-possession Βηθλέεμ τῆς Ἰουδαίας 1 Here, Matthew is using the possessive form to indicate that **Bethlehem** is in **Judea**. If this is not clear in your language, you could express the idea in another way. Alternate translation: “Bethlehem in Judea” @@ -122,6 +121,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 2:7 h2y0 rc://*/ta/man/translate/figs-quotations ἠκρίβωσεν παρ’ αὐτῶν τὸν χρόνον τοῦ φαινομένου ἀστέρος. 1 It may be more natural in your language to have a direct quotation here. Alternate translation: “inquired from them, ‘What was the time of the appearing of the star?’” 2:8 jtw7 rc://*/ta/man/translate/grammar-connect-time-sequential καὶ πέμψας αὐτοὺς εἰς Βηθλέεμ εἶπεν, πορευθέντες ἐξετάσατε ἀκριβῶς περὶ τοῦ παιδίου; ἐπὰν δὲ εὕρητε, ἀπαγγείλατέ μοι ὅπως κἀγὼ ἐλθὼν προσκυνήσω αὐτῷ 1 Matthew tells how King Herod sent the learned men to Bethlehem before he mentions what King Herod told them. If it would be helpful in your language, you could rearrange this verse so that it tells the events in sequential order. Alternate translation: “And he said, ‘Having gone, search carefully for the young child, and after you have found him, report to me so that I also, having come, might worship him.’ Then, he sent them to Bethlehem.”\n 2:8 sbwi rc://*/ta/man/translate/figs-go πορευθέντες 1 In a context such as this, your language might say “come” instead of **gone**. Alternate translation: “Having come” +2:8 jd7q rc://*/ta/man/translate/figs-yousingular ἐξετάσατε & εὕρητε & ἀπαγγείλατέ 1 Since Herod is speaking to the learned men, the word **you** and the commands **search** and **report** are plural. 2:8 iod8 rc://*/ta/man/translate/figs-go ἐλθὼν 1 In a context such as this, your language might say “gone” instead of **come**. Alternate translation: “having gone” 2:8 g4d0 rc://*/ta/man/translate/figs-explicit προσκυνήσω 1 Translate **worship** as you did in [2:2](../02/02.md). Alternate translation: “bow before” or “kneel before him to honor” 2:9 zws5 rc://*/ta/man/translate/figs-explicit ἐπορεύθησαν 1 Here Matthew implies that they went to Bethlehem. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “went to Bethlehem” @@ -183,7 +183,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 2:23 okmw rc://*/ta/man/translate/figs-extrainfo τῶν προφητῶν 1 Matthew does not clarify which **prophets** he is referring to, and there is no single passage in the Old Testament that speaks about Jesus being a **Nazarene**. Because of that, you should not include any implied information here. If possible, leave the statement as general as it appears in the ULT. Alternate translation: “God’s prophets” or “prophets” 2:23 sa9k rc://*/ta/man/translate/figs-activepassive Ναζωραῖος κληθήσεται 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, you could use an indefinite subject. Alternate translation: “they will call him a Nazarene” 2:23 yrb7 rc://*/ta/man/translate/writing-pronouns κληθήσεται 1 The pronoun **he** refers to the Messiah. If this is not clear for your readers, you could refer to the Messiah more directly. The **prophets** probably did not know that his name would be Jesus, so you should use a title like “Christ” or “Messiah” here. Alternate translation: “the Christ will be called” -3:intro a6h3 0 # Matthew 3 General Notes\n\n## Structure and Formatting\n\n1. The birth of Jesus Christ and the beginning of his ministry (1:1-4:25)\n * The ministry of John the Baptist (3:1–12)\n * John baptizes Jesus (3:13–17)\n\nSome translations set quotations from the Old Testament farther to the right on the page than the rest of the text. The ULT does this with the quotation from the Old Testament in verse 3.\n\n## Special Concepts in this Chapter\n\n### John the Baptist\n\nIn this chapter, Matthew introduces John the Baptist, who preached in the wilderness. Matthew describes his clothing and his food in ways that resemble the prophet Elijah. John preaches a message that called for repentance. He prepared the way for Jesus to begin his ministry.\n\n### Baptism\n\nThe word “baptism” refers to a ritual washing, usually with water. John’s baptism is similar to Christian baptism, but it does not mean exactly the same thing (see [Acts 18:24–26](../act/18/24.md)). John says that his baptism is “for repentance” (see [3:11](../03/11.md)). Most likely, it symbolized the removal of the sins that people were repenting of and the beginning of a new way of living. However, even Jesus received this baptism despite the fact that he did not need to repent of any sins. In this case, the baptism may symbolize complete dedication to God. Consider how you might refer to this kind of ritual washing in your language.\n\n## Important Figures of Speech in this Chapter\n\n### Fruit tree metaphor\n\nIn [3:8](../03/08.md) and [3:10](../03/10.md), John speaks of people as if they were fruit trees. He says that people need to produce “good fruit,” just like fruit trees should. However, every fruit tree that does not produce good fruit will be cut down and burned. In the same way, people who do not do what is right will be judged and punished. If possible, preserve this metaphor or express it in simile form.\n\n### Wheat harvest metaphor\n\nIn [3:12](../03/12.md), John speaks of people as if they were parts of wheat plants. People who obey God are like the edible part of the wheat plant, the grain. People who disobey God are like the inedible parts of the wheat plant, the stalk and husk. Just as a farmer separates the grain from the stalks and the husks, so God will separate people into those who obey him and those who do not. Then, just as the farmer stores the grain and burns the stalks and husks, so God will save those who obey him and punish those who do not. If possible, preserve this metaphor or express it in simile form. +3:intro a6h3 0 # Matthew 3 General Notes\n\n## Structure and Formatting\n\n1. The birth of Jesus Christ and the beginning of his ministry (1:1-4:25)\n * The ministry of John the Baptist (3:1–12)\n * John baptizes Jesus (3:13–17)\n\nSome translations set quotations from the Old Testament farther to the right on the page than the rest of the text. The ULT does this with the quotation from the Old Testament in verse 3.\n\n## Special Concepts in this Chapter\n\n### John the Baptist\n\nIn this chapter, Matthew introduces John the Baptist, who preached in the wilderness. Matthew describes his clothing and his food in ways that resemble the prophet Elijah. John preaches a message that called for repentance. He prepared the way for Jesus to begin his ministry.\n\n### Baptism\n\nThe word “baptism” refers to a ritual washing, usually with water. John’s baptism is similar to Christian baptism, but it does not mean exactly the same thing (see [Acts 18:24–26](../act/18/24.md)). John says that his baptism is “for repentance” (see [3:11](../03/11.md)). Most likely, it symbolized the removal of the sins that people were repenting of and the beginning of a new way of living. However, even Jesus received this baptism despite the fact that he did not need to repent of any sins. In this case, the baptism may symbolize complete dedication to God. Consider how you might refer to this kind of ritual washing in your language.\n\n## Important Figures of Speech in this Chapter\n\n### Fruit tree metaphor\n\nIn [3:8](../03/08.md) and [3:10](../03/10.md), John speaks of people as if they were fruit trees. He says that people need to produce “good fruit,” just like fruit trees should. However, every fruit tree that does not produce good fruit will be cut down and burned. In the same way, people who do not do what is right will be judged and punished. If possible, preserve this metaphor or express it in simile form.\n\n### Wheat harvest metaphor\n\nIn [3:12](../03/12.md), John speaks of people as if they were parts of wheat plants. People who obey God are like the edible part of the wheat plant, the grain. People who disobey God are like the inedible parts of the wheat plant, the stalk and husk. Just as a farmer separates the grain from the stalks and the husks, so God will separate people into those who obey him and those who do not. Then, just as the farmer stores the grain and burns the stalks and husks, so God will save those who obey him and punish those who do not. If possible, preserve this metaphor or express it in simile form.\n\n ## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nMany of the forms of “you” in this chapter appear in speeches that John the Baptist delivers to groups of people. Because of this, most forms of “you” in this chapter are plural. You should assume forms of “you” are plural unless a note specifies that the form is singular. (See: [[rc://*/ta/man/translate/figs-yousingular]]) 3:1 xp3z rc://*/ta/man/translate/writing-newevent δὲ 1 Here, the word **Now** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **Now** untranslated. Alternate translation: “Next,” 3:1 yoaf rc://*/ta/man/translate/figs-idiom ἐν & ταῖς ἡμέραις ἐκείναις 1 Here, Matthew uses the term **days** to refer to a particular period of time. If it would be helpful in your language, you could use a different word or phrase that identifies a particular period of time. Alternate translation: “during that time” 3:1 tmu9 rc://*/ta/man/translate/figs-explicit ταῖς ἡμέραις ἐκείναις 1 Here, the phrase **those days** refers to the period of time before Jesus began his public ministry. During this time, Jesus lived in Nazareth with his family. Matthew is not referring to the period of time in which Joseph, Mary, and Jesus traveled back from Egypt to Galilee. If it would be helpful in your language, you could refer more explicitly to the time period in which Jesus lived in Nazareth. Alternate translation: “the days when Jesus lived in Nazareth” or “the days before Jesus began his ministry” @@ -191,6 +191,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 3:1 bcdv rc://*/ta/man/translate/translate-tense παραγίνεται 1 To call attention to a development in the story, Matthew uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “came” 3:2 nc62 rc://*/ta/man/translate/writing-quotations λέγων 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “and he said” 3:2 u2pi rc://*/ta/man/translate/grammar-connect-logic-result μετανοεῖτε, ἤγγικεν γὰρ ἡ Βασιλεία τῶν Οὐρανῶν 1 If it would be more natural in your language, you could reverse the order of these clauses, since the second clause gives the reason for the command in the first clause. Alternate translation: “The kingdom of the heavens is near, so repent” +3:2 dweb rc://*/ta/man/translate/figs-explicit ἡ Βασιλεία τῶν Οὐρανῶν 1 Here John the Baptist is referring to God’s **kingdom** that currently exists in **the heavens**. A **kingdom** is a situation in which a king rules over his people in a specific area. See the book introduction for more information about **the kingdom of the heavens**. Consider how you might express this idea here and throughout the rest of Matthew. Alternate translation: “God’s complete reign” or “the ability to be fully God’s people” 3:2 hvx8 rc://*/ta/man/translate/figs-explicit ἤγγικεν 1 Here Matthew uses this phrase in the sense of **near** in time. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “is about to begin” or “is about to happen” 3:3 et5g rc://*/ta/man/translate/grammar-connect-words-phrases γάρ 1 Here, the word **For** introduces a further explanation of what Matthew has said about John the Baptist. If it would be helpful in your language, you could use a word or phrase that introduces an explanation, or you could leave **For** untranslated. Alternate translation: “In fact,” or “Now” 3:3 fl4v rc://*/ta/man/translate/figs-activepassive ὁ ῥηθεὶς 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “the one about whom the Lord spoke” @@ -254,11 +255,13 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 3:14 fax0 rc://*/ta/man/translate/figs-explicit διεκώλυεν αὐτὸν 1 Here Matthew means that **John** did not want to baptize Jesus and tried to stop Jesus from asking him to do it. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “was trying to prevent Jesus from wanting to be baptized” or “was resisting Jesus’ request to be baptized” 3:14 m2y0 rc://*/ta/man/translate/writing-quotations λέγων 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “and he declared” 3:14 khdz rc://*/ta/man/translate/figs-activepassive ὑπὸ σοῦ βαπτισθῆναι 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “for you to baptize me” +3:14 ibj4 rc://*/ta/man/translate/figs-yousingular σοῦ & σὺ 1 Since John is speaking to Jesus, the word **you** is singular throughout this verse. 3:14 cl7t rc://*/ta/man/translate/figs-rquestion καὶ σὺ ἔρχῃ πρός με? 1 John is using the question form to show surprise at Jesus’ request to be baptized. He wants to show that the request does not make sense. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “so you should not come to me!” or “so it does not make sense for you to come to me.” 3:14 nu8c rc://*/ta/man/translate/figs-explicit ἔρχῃ πρός με 1 Here John implies that Jesus comes to be baptized. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “come to me to be baptized” 3:15 c1jm rc://*/ta/man/translate/writing-quotations ἀποκριθεὶς & ὁ Ἰησοῦς εἶπεν πρὸς αὐτόν 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “Jesus responded” 3:15 yozq rc://*/ta/man/translate/grammar-connect-logic-result ἄφες ἄρτι; οὕτως γὰρ πρέπον ἐστὶν ἡμῖν πληρῶσαι πᾶσαν δικαιοσύνην 1 If it would be more natural in your language, you could reverse the order of these clauses, since the second clause gives the reason for the request that the first clause describes. Alternate translation: “Baptizing me is a fitting way for us to fulfill all righteousness. So, permit it now” 3:15 v30k rc://*/ta/man/translate/figs-explicit ἄφες & ἀφίησιν αὐτόν 1 In both places, Matthew implies that John should or does permit Jesus to be baptized. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “Permit me to be baptized … he permitted him to be baptized” +3:15 jkcz rc://*/ta/man/translate/figs-yousingular ἄφες 1 Since Jesus is speaking to John, the command **Permit** is singular here. 3:15 h6ca rc://*/ta/man/translate/figs-exclusive ἡμῖν 1 Here, the word **us** refers only to Jesus and John. Your language may require you to mark this form. 3:15 wdcu rc://*/ta/man/translate/figs-idiom πληρῶσαι πᾶσαν δικαιοσύνην 1 The phrase **to fulfill all righteousness** means to do everything that God requires someone to do. If it would be helpful in your language, you could use a comparable phrase or plain language. Alternate translation: “to accomplish God’s will” or “to do everything that God has told us to do” 3:15 n6d2 rc://*/ta/man/translate/figs-abstractnouns πᾶσαν δικαιοσύνην 1 If your language does not use an abstract noun for the idea of **righteousness**, you could express the same idea in another way. Alternate translation: “everything that is righteous” or “all of God’s righteous will” @@ -279,7 +282,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 3:17 myz8 rc://*/ta/man/translate/guidelines-sonofgodprinciples ὁ Υἱός μου, ὁ ἀγαπητός 1 The word **Son** is an important title for Jesus, the Son of God. 3:17 m1ib rc://*/ta/man/translate/figs-activepassive ὁ Υἱός & ὁ ἀγαπητός 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “Son, whom I love,” 3:17 hdro rc://*/ta/man/translate/figs-activepassive εὐδοκέω 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “who pleases me” -4:intro hgw2 0 # Matthew 4 General Notes\n\n## Structure and Formatting\n\n1. The birth of Jesus Christ and the beginning of his ministry (1:1-4:25)\n * The devil tempts Jesus (4:1–11)\n * Jesus begins his public ministry (4:12–17)\n * Jesus calls four of his disciples (4:18–22)\n * Summary of Jesus’ early ministry (4:23–25)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in [4:15–16](../04/15.md), which are words from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### The Devil\n\nThe devil, also named Satan, is an evil spiritual being. In this chapter, he tempts Jesus to disobey God. He even quotes the Bible to try to convince Jesus to disobey. Consider how you might naturally refer to a powerful and evil spiritual being.\n\n### Temptation\n\nIn [4:1–11](../04/01.md), Matthew tells the story of how Jesus was tempted by the devil. The devil tried to convince Jesus to do things that would be disobedient. Jesus already knew how he was supposed to live his life and how he was supposed to die on the cross. The devil tempted Jesus to act in a different way. In response, Jesus quotes the Bible and does not do what the devil tempts him to do.\n\n### Fishermen\n\nFour of Jesus’ first disciples (Peter, Andrew, James, and John) were fishermen. In their culture, fishermen usually stood on the shore or in a boat and threw a net into the water. The edges of the net had weights on it, so the net sank into the water and trapped any fish beneath it. Then, fishermen would put on a rope to close the net and haul it to shore or onto the boat. If people in your culture do not fish or do not fish in that way, consider how much information you need to provide to help your readers understand the story. +4:intro hgw2 0 # Matthew 4 General Notes\n\n## Structure and Formatting\n\n1. The birth of Jesus Christ and the beginning of his ministry (1:1-4:25)\n * The devil tempts Jesus (4:1–11)\n * Jesus begins his public ministry (4:12–17)\n * Jesus calls four of his disciples (4:18–22)\n * Summary of Jesus’ early ministry (4:23–25)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in [4:15–16](../04/15.md), which are words from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### The Devil\n\nThe devil, also named Satan, is an evil spiritual being. In this chapter, he tempts Jesus to disobey God. He even quotes the Bible to try to convince Jesus to disobey. Consider how you might naturally refer to a powerful and evil spiritual being.\n\n### Temptation\n\nIn [4:1–11](../04/01.md), Matthew tells the story of how Jesus was tempted by the devil. The devil tried to convince Jesus to do things that would be disobedient. Jesus already knew how he was supposed to live his life and how he was supposed to die on the cross. The devil tempted Jesus to act in a different way. In response, Jesus quotes the Bible and does not do what the devil tempts him to do.\n\n### Fishermen\n\nFour of Jesus’ first disciples (Peter, Andrew, James, and John) were fishermen. In their culture, fishermen usually stood on the shore or in a boat and threw a net into the water. The edges of the net had weights on it, so the net sank into the water and trapped any fish beneath it. Then, fishermen would put on a rope to close the net and haul it to shore or onto the boat. If people in your culture do not fish or do not fish in that way, consider how much information you need to provide to help your readers understand the story.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nMost of the forms of “you” in this chapter appear in dialogue between Jesus and the devil. Because of this, most forms of “you” in this chapter are singular. You should assume forms of “you” are singular unless a note specifies that the form is plural. (See: [[rc://*/ta/man/translate/figs-yousingular]]) 4:1 k51m rc://*/ta/man/translate/writing-newevent τότε 1 Here, the word **Then** introduces the next major event in the story. It does not indicate how soon this event happened after the events that Matthew has already narrated. If it would be helpful in your language, you could use a word or phrase that introduces the next event in sequence. Alternate translation: “Sometime after that,” or “After he heard the voice from the heavens,” 4:1 aq3s rc://*/ta/man/translate/figs-activepassive ὁ Ἰησοῦς ἀνήχθη & ὑπὸ τοῦ Πνεύματος 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “the Spirit led up Jesus” 4:1 wy4b rc://*/ta/man/translate/figs-activepassive πειρασθῆναι ὑπὸ τοῦ διαβόλου 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “so that the devil could tempt Jesus” @@ -358,6 +361,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 4:16 hxmh rc://*/ta/man/translate/figs-abstractnouns θανάτου 1 If your language does not use an abstract noun for the idea of **death**, you could express the same idea in another way. Alternate translation: “that are deadly” 4:17 ad4s rc://*/ta/man/translate/figs-explicit ἀπὸ τότε 1 Here, the word **time** refers to when Jesus began to live in Capernaum (see [4:13](../04/13.md)). If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “From when he began to live in Capernaum,” or “After he moved to Capernaum,” 4:17 v18b rc://*/ta/man/translate/writing-quotations κηρύσσειν καὶ λέγειν 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “to preach” or “to preach, saying” +4:17 eu34 rc://*/ta/man/translate/figs-yousingular μετανοεῖτε 1 Because Jesus is speaking to people in general, the command **Repent** is plural here. 4:17 dku3 rc://*/ta/man/translate/figs-explicit ἤγγικεν 1 Here Matthew uses this phrase in the sense of near in time. If it would be helpful in your language, you could make this idea more explicit. See how you translated the similar phrase in [3:2](../03/02.md) Alternate translation: “is about to begin” or “is about to happen” 4:18 yrx7 rc://*/ta/man/translate/writing-newevent δὲ 1 Here, the word **Now** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **Now** untranslated. Alternate translation: “Then,” or “Some time later,” 4:18 twab rc://*/ta/man/translate/writing-participants δύο ἀδελφούς, Σίμωνα τὸν λεγόμενον Πέτρον καὶ Ἀνδρέαν τὸν ἀδελφὸν αὐτοῦ, βάλλοντας ἀμφίβληστρον εἰς τὴν θάλασσαν; ἦσαν γὰρ ἁλιεῖς 1 Here Matthew introduces two new characters into the story. Consider how you might introduce new characters into a story, and follow that form here. You may need to rearrange some elements of the sentence to do so. Alternate translation: “two fishermen who were casting a net into the sea. They were Simon called Peter, and Andrew his brother” @@ -369,6 +373,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 4:19 q12l rc://*/ta/man/translate/translate-tense λέγει 1 To call attention to a development in the story, Matthew uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “he said” 4:19 y3zg rc://*/ta/man/translate/figs-idiom δεῦτε ὀπίσω μου 1 Here, the phrase **Come after me** is a command to travel with Jesus and be his disciples. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “Be my disciples” or “Travel with me as my students” 4:19 n9h3 rc://*/ta/man/translate/figs-metaphor ποιήσω ὑμᾶς ἁλιεῖς ἀνθρώπων 1 Here Jesus speaks of preaching the gospel and helping people believe in Jesus as if it were fishing. He means that, just as fishermen catch many fish, so Simon and Andrew will help many people believe. If possible, preserve the metaphor here, since it relates directly to what Simon and Andrew were doing when Jesus saw them. If it would be helpful in your language, you could express the idea as a simile. Alternate translation: “I will make you into people who collect men for me, just as you now collect fish” +4:19 kdpw rc://*/ta/man/translate/figs-yousingular ὑμᾶς 1 Because Jesus is speaking to Simon and Andrew, the word **you** is plural here. 4:19 hm4y rc://*/ta/man/translate/figs-gendernotations ἀνθρώπων 1 Although the term **men** is masculine, Jesus is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “of humans” or “of men and women” 4:20 ssi5 rc://*/ta/man/translate/translate-unknown ἀφέντες τὰ δίκτυα 1 Translate the word **nets** as you did in [4:18](../04/18.md). Alternate translation: “having stopped fishing” 4:20 jney rc://*/ta/man/translate/figs-idiom ἠκολούθησαν αὐτῷ 1 Here, the phrase **followed him** indicates that they traveled with Jesus and were his disciple. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “became his disciples” or “traveled with him as his students” @@ -1600,7 +1605,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 10:42 n58q rc://*/ta/man/translate/figs-litotes οὐ μὴ ἀπολέσῃ 1 Jesus is using a figure of speech here that expresses a strongly positive meaning by using a negative phrase, **certainly not**, together with an expression that is the opposite of the intended meaning, **lose**. If it would be helpful in your language, you could express the positive meaning. Alternate translation: “he will most certainly receive” 10:42 d61l rc://*/ta/man/translate/figs-gendernotations οὐ μὴ ἀπολέσῃ & αὐτοῦ 1 Although the term **he** is masculine, Jesus is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “that person will certainly not lose his or her” 10:42 ehq3 rc://*/ta/man/translate/figs-doublenegatives οὐ μὴ 1 The words translated **certainly not** are two negative words. In this construction, the second negative does not cancel the first to create a positive meaning. Instead, it gives greater emphasis to the negative. If your language can use two negatives that do not cancel one another to create a positive meaning, you could use a double negative here. If your language does not use two negatives in that way, you could translate with one strong negative, as the ULT does. Alternate translation: “by no means” -11:intro puf4 0 # Matthew 11 General Notes\n\n## Structure and Formatting\n\n5. Jesus teaches about the gospel of the kingdom of God. Opposition to Jesus begins. (11:1-12:50)\n * Jesus and John the Baptist (11:1–19)\n * John asks about who Jesus is (11:1–6)\n * Jesus teaches about John (11:7–15)\n * Jesus speaks about himself and John (11:16–19)\n * Judgment on Galilean cities (11:20–24)\n * Jesus speaks about his ministry (11:25–30)\n\nSome translations set quotations from the Old Testament farther to the right on the page than the rest of the text. The ULT does this with the quotation from [Malachi 3:1](../mal/03/01.md) in 11:10.\n\n## Special Concepts in this Chapter\n\n### “Elijah”\n\nIn [11:14](../11/14.md), Jesus says that John the Baptist is “Elijah, the one being about to come.” Here Jesus refers to a prophecy in [Malachi 4:5–6](../mal/04/05.md) that indicates that God will send “Elijah” to prepare the way before God comes to judge his enemies and reward his people. Malachi is referring to a prophet who lived even earlier. This prophet, named Elijah, performed many miracles and spoke messages from God (see [1 Kings 17–19](../1ki/17/01.md) and [2 Kings 2:1–17](../2ki/02/01.md)). So, when Jesus says that John is “Elijah,” he means that John fulfills the prophecy in Malachi that someone like the prophet Elijah will prepare the way before God comes to judge and reward people. If your readers would not know the prophecy in Malachi or the stories about the prophet Elijah, you may need to include some of this information in your translation or in a footnote.\n\n### The day of judgment\n\nIn [11:21–24](../11/21.md), Jesus refers to “the day of judgment.” He says that, on that day, it will be more tolerable for wicked people who lived in cities like Tyre, Sidon, and Sodom than it will be for people who reject Jesus’ ministry in cities like Chorazin, Bethsaida, and Capernaum. The phrase “day of judgment” refers to a specific time in the future when God will judge everyone, punish those who disobey him, and reward those who believe in and obey him. What Jesus means is that even wicked people who lived in cities like Tyre, Sidon, and Sodom will receive less punishment than people who reject him and his message. See the notes on these verses for translation options.\n\n## Important Figures of Speech in this Chapter\n\n### The comparison with children in [11:16–19](../11/16.md)\n\nIn these verses, Jesus compares how people treat him and John with how children play in the marketplace. There are two primary ways to understand the comparison. First, Jesus and John could be like the children who play flutes or sing funeral songs. In this case, Jesus is saying that people reject both John’s mournful ministry and Jesus’ joyful ministry. Second, the people whom Jesus is speaking about could be like the children who play flutes or sing funeral songs. In this case, Jesus is saying that these people are upset that John and Jesus do not behave as they want them to behave. Since both of these options have similar meanings, and because Jesus does not clearly explain which option he intended, if possible express the comparison in such a way that either interpretation could make sense.\n\n### Jesus rebuking cities in [11:20–24](../11/20.md)\n\nIn these verses, Jesus speaks to specific cities as if they were among the crowds who were listening to him. He speaks in this way to express his attitude towards these cities. Further, when Jesus refers to the cities, he uses their names to refer to the people who live in those cities. So, when Jesus speaks directly to Chorazin, Bethsaida, and Capernaum, he is expressing his attitude toward the people who live in those cities. See the notes on these verses for translation strategies and options.\n\n### The yoke and burden metaphor in [11:28–30](../11/28.md)\n\n\nIn these verses, Jesus promises rest, an easy yoke, and a light burden to those who are laboring and heavy-burdened. There are several ways to understand these images. First, Jesus could be referring to how people struggle and suffer for many reasons, and he promises to make these things better. Second, Jesus could be referring to how people struggle to obey what the religious leaders say to do, and he promises to give them better and easier commands. Third, Jesus could be referring to how people suffer under the Roman empire, and he promises to be a better leader and ruler. Since Jesus is speaking to a crowd of people, most likely he used the images of yokes and burdens so that what he was saying would be relevant to all the people, no matter what they were struggling with. So, if possible preserve the figure of speech or express the idea in a general way that could refer to many different difficult or hard things.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### The meaning of [11:12](../11/12.md)\n\nThis verse contains two clauses, and both clauses can be interpreted in several ways. First, there are several options for understanding the meaning of the clause “the kingdom of the heavens suffers violence”:\n\n1. the “kingdom” could be what experiences the “violence.” In this case, the violence could come from:\n * people who hate and attack the kingdom\n * people who want to make the kingdom stronger by using violence\n2. the “kingdom” could be what performs the “violence.” In this case, the kingdom advances or becomes stronger in forceful and powerful ways.\n\nSecond, there are also several options for understanding the meaning of the clause “violent men take it by force”:\n\n1. the “men” could be evil or wicked. In this case, they could be trying to:\n * attack and destroy the kingdom\n * take the kingdom away from Jesus and his disciples\n2. the “men” could be trying to do what is right. In this case, they are trying to become part of the kingdom in forceful or powerful ways.\n\nAlmost any combination of these options is possible for understanding the meaning of the verse. However, the most common interpretations are these:\n\n1. the kingdom experiences violence, and violent people attack it and try to destroy it\n2. the kingdom advances forcefully, and forceful people want to be part of it\n3. the kingdom advances forcefully, but violent people attack it and try to destroy it\n4. violent people want to make the kingdom stronger by violence, and they try to take the kingdom away from Jesus and his disciples\n\nSee the translation notes on this verse for possible ways to express the ideas. Since there are many ways to understand the verse, if possible make your translation general enough to allow for several or all of these interpretations.\n\n### Singular and plural forms of “you”\n\nMost of the forms of “you” in this chapter appear in speeches that Jesus gives to many people around him. Because of this, most forms of “you” in this chapter are plural. You should assume forms of “you” are plural unless a note specifies that the form is singular. (See: [[rc://*/ta/man/translate/figs-yousingular]]) +11:intro puf4 0 # Matthew 11 General Notes\n\n## Structure and Formatting\n\n5. Jesus teaches about the gospel of the kingdom of God, and opposition to Jesus begins (11:1-12:50)\n * Jesus and John the Baptist (11:1–19)\n * John asks about who Jesus is (11:1–6)\n * Jesus teaches about John (11:7–15)\n * Jesus speaks about himself and John (11:16–19)\n * Judgment on Galilean cities (11:20–24)\n * Jesus speaks about his ministry (11:25–30)\n\nSome translations set quotations from the Old Testament farther to the right on the page than the rest of the text. The ULT does this with the quotation from [Malachi 3:1](../mal/03/01.md) in 11:10.\n\n## Special Concepts in this Chapter\n\n### “Elijah”\n\nIn [11:14](../11/14.md), Jesus says that John the Baptist is “Elijah, the one being about to come.” Here Jesus refers to a prophecy in [Malachi 4:5–6](../mal/04/05.md) that indicates that God will send “Elijah” to prepare the way before God comes to judge his enemies and reward his people. Malachi is referring to a prophet who lived even earlier. This prophet, named Elijah, performed many miracles and spoke messages from God (see [1 Kings 17–19](../1ki/17/01.md) and [2 Kings 2:1–17](../2ki/02/01.md)). So, when Jesus says that John is “Elijah,” he means that John fulfills the prophecy in Malachi that someone like the prophet Elijah will prepare the way before God comes to judge and reward people. If your readers would not know the prophecy in Malachi or the stories about the prophet Elijah, you may need to include some of this information in your translation or in a footnote.\n\n### The day of judgment\n\nIn [11:21–24](../11/21.md), Jesus refers to “the day of judgment.” He says that, on that day, it will be more tolerable for wicked people who lived in cities like Tyre, Sidon, and Sodom than it will be for people who reject Jesus’ ministry in cities like Chorazin, Bethsaida, and Capernaum. The phrase “day of judgment” refers to a specific time in the future when God will judge everyone, punish those who disobey him, and reward those who believe in and obey him. What Jesus means is that even wicked people who lived in cities like Tyre, Sidon, and Sodom will receive less punishment than people who reject him and his message. See the notes on these verses for translation options.\n\n## Important Figures of Speech in this Chapter\n\n### The comparison with children in [11:16–19](../11/16.md)\n\nIn these verses, Jesus compares how people treat him and John with how children play in the marketplace. There are two primary ways to understand the comparison. First, Jesus and John could be like the children who play flutes or sing funeral songs. In this case, Jesus is saying that people reject both John’s mournful ministry and Jesus’ joyful ministry. Second, the people whom Jesus is speaking about could be like the children who play flutes or sing funeral songs. In this case, Jesus is saying that these people are upset that John and Jesus do not behave as they want them to behave. Since both of these options have similar meanings, and because Jesus does not clearly explain which option he intended, if possible express the comparison in such a way that either interpretation could make sense.\n\n### Jesus rebuking cities in [11:20–24](../11/20.md)\n\nIn these verses, Jesus speaks to specific cities as if they were among the crowds who were listening to him. He speaks in this way to express his attitude towards these cities. Further, when Jesus refers to the cities, he uses their names to refer to the people who live in those cities. So, when Jesus speaks directly to Chorazin, Bethsaida, and Capernaum, he is expressing his attitude toward the people who live in those cities. See the notes on these verses for translation strategies and options.\n\n### The yoke and burden metaphor in [11:28–30](../11/28.md)\n\n\nIn these verses, Jesus promises rest, an easy yoke, and a light burden to those who are laboring and heavy-burdened. There are several ways to understand these images. First, Jesus could be referring to how people struggle and suffer for many reasons, and he promises to make these things better. Second, Jesus could be referring to how people struggle to obey what the religious leaders say to do, and he promises to give them better and easier commands. Third, Jesus could be referring to how people suffer under the Roman empire, and he promises to be a better leader and ruler. Since Jesus is speaking to a crowd of people, most likely he used the images of yokes and burdens so that what he was saying would be relevant to all the people, no matter what they were struggling with. So, if possible preserve the figure of speech or express the idea in a general way that could refer to many different difficult or hard things.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### The meaning of [11:12](../11/12.md)\n\nThis verse contains two clauses, and both clauses can be interpreted in several ways. First, there are several options for understanding the meaning of the clause “the kingdom of the heavens suffers violence”:\n\n1. the “kingdom” could be what experiences the “violence.” In this case, the violence could come from:\n * people who hate and attack the kingdom\n * people who want to make the kingdom stronger by using violence\n2. the “kingdom” could be what performs the “violence.” In this case, the kingdom advances or becomes stronger in forceful and powerful ways.\n\nSecond, there are also several options for understanding the meaning of the clause “violent men take it by force”:\n\n1. the “men” could be evil or wicked. In this case, they could be trying to:\n * attack and destroy the kingdom\n * take the kingdom away from Jesus and his disciples\n2. the “men” could be trying to do what is right. In this case, they are trying to become part of the kingdom in forceful or powerful ways.\n\nAlmost any combination of these options is possible for understanding the meaning of the verse. However, the most common interpretations are these:\n\n1. the kingdom experiences violence, and violent people attack it and try to destroy it\n2. the kingdom advances forcefully, and forceful people want to be part of it\n3. the kingdom advances forcefully, but violent people attack it and try to destroy it\n4. violent people want to make the kingdom stronger by violence, and they try to take the kingdom away from Jesus and his disciples\n\nSee the translation notes on this verse for possible ways to express the ideas. Since there are many ways to understand the verse, if possible make your translation general enough to allow for several or all of these interpretations.\n\n### Singular and plural forms of “you”\n\nMost of the forms of “you” in this chapter appear in speeches that Jesus gives to many people around him. Because of this, most forms of “you” in this chapter are plural. You should assume forms of “you” are plural unless a note specifies that the form is singular. (See: [[rc://*/ta/man/translate/figs-yousingular]]) 11:1 z2y7 rc://*/ta/man/translate/writing-endofstory καὶ ἐγένετο ὅτε ἐτέλεσεν ὁ Ἰησοῦς διατάσσων τοῖς δώδεκα μαθηταῖς αὐτοῦ, μετέβη ἐκεῖθεν τοῦ διδάσκειν καὶ κηρύσσειν ἐν ταῖς πόλεσιν αὐτῶν 1 This sentence marks the end of Jesus’ instructions by summarizing what Jesus did and then describing what he did next. Use the natural form in your language for expressing the conclusion of a story. Alternate translation: “Then Jesus finished giving orders to his 12 disciples. After that, he departed from there to teach and to preach in their cities” 11:1 h5qa rc://*/ta/man/translate/figs-explicit μετέβη 1 Here Matthew implies that the **12 disciples** also left that place to do what Jesus had instructed them to do. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “he sent them out, and then he departed” 11:1 md5a rc://*/ta/man/translate/figs-explicit ἐκεῖθεν 1 Here, the word **there** refers to the place where Jesus was when he gave his disciples the instructions that are quoted in the previous chapter. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “from where he had been” @@ -1621,8 +1626,8 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 11:5 gnt2 rc://*/ta/man/translate/figs-explicit λεπροὶ καθαρίζονται 1 Here, much as in [10:8](../10/08.md), Jesus speaks of ceremonially cleansing lepers, but he implies that the lepers are healed of their skin diseases, since these are what make lepers unclean. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “lepers are healed from their unclean diseases” 11:5 v274 rc://*/ta/man/translate/figs-idiom νεκροὶ ἐγείρονται 1 Here, the phrase **the dead are raised** refers to people who have died becoming alive again. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the dead live again”\n 11:6 jm3f rc://*/ta/man/translate/figs-activepassive μακάριός ἐστιν ὃς ἐὰν 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “God will bless any person who” -11:6 he52 rc://*/ta/man/translate/figs-activepassive ὃς ἐὰν μὴ σκανδαλισθῇ ἐν ἐμοί 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “whoever does not take offense because of me” or “whomever I do not offend” -11:6 yyuo rc://*/ta/man/translate/figs-litotes μὴ σκανδαλισθῇ ἐν ἐμοί 1 Jesus is using a figure of speech here that expresses a strongly positive meaning by using a negative word, **not**, together with an expression that is the opposite of the intended meaning, **offended**. If it would be helpful in your language, you could express the positive meaning. Alternate translation: “who continues to trust me” +11:6 he52 rc://*/ta/man/translate/figs-activepassive ὃς ἐὰν μὴ σκανδαλισθῇ ἐν ἐμοί 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “whoever does not stumble on me” +11:6 yyuo rc://*/ta/man/translate/figs-metaphor μὴ σκανδαλισθῇ ἐν ἐμοί 1 Here Jesus speaks as if he were a lump or rock that people could **stumble on**. He means that some people will reject and desert him because of what he does and because of what will happen to him. However, those who do not reject or desert him will be **blessed**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “does not desert me because of what I do” or “does not run away from me” 11:7 vt51 rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the word **Now** introduces the next event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **Now** untranslated. Alternate translation: “Then,” 11:7 d4lo rc://*/ta/man/translate/writing-pronouns τούτων 1 The pronoun **these** refers to John’s disciples. If this is not clear for your readers, you could refer more directly to these people. Alternate translation: “John’s disciples” 11:7 ysq6 rc://*/ta/man/translate/figs-rquestion τί ἐξήλθατε εἰς τὴν ἔρημον θεάσασθαι? κάλαμον ὑπὸ ἀνέμου σαλευόμενον? 1 Jesus is using the question form to teach the crowds about John. If you would not use the question form for this purpose in your language, you could translate these questions as statements or exclamations. Alternate translation: “Surely you did not go out into the wilderness to see a reed shaken by the wind!” or “I know what you went out into the wilderness to see. It was not a reed shaken by the wind.” @@ -1776,7 +1781,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 11:30 o9zz rc://*/ta/man/translate/grammar-connect-logic-result γὰρ 1 Here, the word **For** introduces a reason why people should take Jesus’ yoke and find rest (see [11:30](../11/30.md)). If it would be helpful in your language, you could use a word or phrase that introduces a reason or basis for a claim, or you could leave **For** untranslated. Alternate translation: “You should do that because” or “That is because” 11:30 ynf1 rc://*/ta/man/translate/figs-parallelism ὁ & ζυγός μου χρηστὸς καὶ τὸ φορτίον μου ἐλαφρόν ἐστιν 1 These two clauses mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the phrases with a word other than **and** in order to show that the second clause is repeating the first one, not saying something additional. Alternatively, you could combine the two clauses. Alternate translation: “my yoke is easy; yes, my burden is light” or “my yoke and burden are easy” 11:30 hlv3 rc://*/ta/man/translate/figs-exmetaphor ὁ & ζυγός μου χρηστὸς καὶ τὸ φορτίον μου ἐλαφρόν ἐστιν 1 Here Jesus continues to speak of people who obey his commands and teaching as if they were farm animals that accepted a **yoke** or carried a **burden**. If it would be helpful in your language, you could use simile form or state the meaning plainly. Alternate translation: “obeying me is easy. It is as if you were a farm animal wearing an easy yoke. Accepting my teaching is not difficult. It is as if you were a farm animal carrying a light burden” or “Obeying me is easy, and accepting my teaching is not difficult” -12:intro y7z6 0 # Matthew 12 General Notes\n\n## Structure and Formatting\n\n5. Jesus teaches about the gospel of the kingdom of God. Opposition to Jesus begins. (11:1-12:50)\n * Arguments with the Pharisees about the Sabbath (12:1–14)\n * Picking heads of grain on the Sabbath (12:1–8)\n * Healing a man on the Sabbath (12:9–14)\n * Jesus fulfills a quotation from Isaiah (12:15–21)\n * Argument with the Pharisees about casting out demons (12:22–30)\n * Jesus teaches on words and God’s judgment (12:31–37)\n * Jesus condemns “this generation” (12:38–45)\n * Jesus’ true family (12:46–50)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in [12:18–21](../12/18.md), which is a quotation from [Isaiah 42:1–4](../isa/42/01.md).\n\n## Special Concepts in this Chapter\n\n### The Sabbath\n\nIn the law that God gave to Moses, God commanded the Israelites to rest on the seventh day, which was called the Sabbath. The Jewish religious leaders disagreed with each other about what kinds of things a person could do on the Sabbath and still rest as God had commanded. For example, they debated which emergencies were serious enough that someone could do work on the Sabbath without disobeying God’s command. In [12:1–14](../12/01.md), the Pharisees and Jesus engage in these kinds of debates about the Sabbath. Jesus disagrees with how the Pharisees understand the Sabbath, and he argues for a different view. If your readers may not understand what the Sabbath is and why Jesus and the Pharisees are debating about it, you may need to include some information in a footnote. (See: [[rc://*/tw/dict/bible/kt/sabbath]])\n\n### Casting out demons\n\nDemons are evil spiritual beings who can control people and who serve Satan. They usually use the people they control to hurt themselves or others. In [12:22](../12/22.md), Matthew briefly describes how Jesus drove out a demon who caused the man it controlled to be blind and mute, that is, unable to see or speak. In response, the crowds wonder whether Jesus is the special “Son of David.” However, the Pharisees accuse Jesus of using the power of Beelzebul, that is, Satan, to cast out demons. Jesus tells them that it does not make sense for Satan, who rules the demons, to empower someone to cast out demons.\n\n### “Blasphemy against the Spirit”\n\nIn [12:31–32](../12/31.md), Jesus speaks about “blasphemy of the Spirit” and speaking “against the Holy Spirit.” He indicates that God will forgive all kinds of sins, including speaking against Jesus himself. However, God will not forgive people who speak against the Holy Spirit. Jesus says these things because the Pharisees said that he cast out demons by the power of Beelzebul. Jesus implies that he actually cast out demons by the power of the Holy Spirit. So, since the Pharisees have called the Holy Spirit Beelzebul, they have blasphemed or spoken against the Spirit. Christians debate what counts as this kind of blasphemy and why God will not forgive people for it. In your translation, you should express the idea as generally as Jesus does. (See: [[rc://*/tw/dict/bible/kt/blasphemy]] and [[rc://*/tw/dict/bible/kt/holyspirit]])\n\n### The sign of Jonah\n\nIn [12:39–41](../12/39.md), Jesus refers to a story about a prophet named Jonah. God told Jonah to prophesy in the city of Nineveh that God would destroy it. Jonah instead got on a boat to go the opposite direction. God sent a bad storm on the ocean, and to stop the storm Jonah had the sailors throw him into the ocean. God then had a huge fish swallow Jonah. He was inside the fish for three days and three nights, and then the fish spit Jonah out near the city of Nineveh. Jonah then did prophesy in the city of Nineveh, and the people there repented and asked God for mercy. In response, God chose not to destroy the city. You can read this story in [Jonah 1–4](../jon/01/01.md). When Jesus refers to “the sign of Jonah,” he is speaking about this story, particularly about how Jonah was in the fish for three days and nights. Jesus indicates that he will be in his tomb for three days, just as Jonah was in the fish for three days.\n\n## Important Figures of Speech in this Chapter\n\n### The parable about the strong man\n\nIn [12:29](../12/29.md), Jesus describes how thieves must subdue and tie up a strong man before they can steal things from his house. Jesus does not directly state how to apply this proverb. However, most Christians think that Satan is like the strong man, and the demons that Jesus casts out are like the strong man’s things. In this case, Jesus is like the thieves who tie up the strong man. Jesus is saying that, since he can cast out demons, it proves that he has subdued and conquered Satan, just as thieves can only steal things after they have subdued the strong man. You should not include this extra information in your translation, but if it would be helpful for your readers, you could include it in a footnote. (See: [[rc://*/ta/man/translate/figs-parables]])\n\n### Demons living in people as if they were houses\n\nIn [12:43–45](../12/43.md), Jesus tells a story that describes people as if they were houses that demons could live in. When a demon is living in someone, this means that the demon is controlling that person. If possible, preserve this metaphor. If it is necessary, you could use simile form or state the meaning more plainly. See the notes on this verse for translation options. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n### Jesus’ mother and brothers\n\nIn [12:46–50](../12/46.md), Jesus’ mother and brothers arrive and want to talk with Jesus. In response, Jesus says that his disciples, those who do God’s will, are his mother and brothers and sisters. In other words, Jesus calls his disciples, who are those who do God’s will, his family members. He means that they are as close and important to him as his own family. This is an important metaphor that appears throughout the Bible, so preserve the metaphor or express the idea in simile form. See the notes on these verses for translation options. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nMost of the forms of “you” in this chapter appear in speeches that Jesus gives to many people around him. Because of this, most forms of “you” in this chapter are plural. You should assume forms of “you” are plural unless a note specifies that the form is singular. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### The quotation from [Isaiah 42:1–4](../isa/42/01.md) in [12:18–21](../12/18.md)\n\nMatthew quotes a long section of Isaiah in this chapter. However, he does not quote every line, specifically leaving out parts of [Isaiah 42:4](../isa/42/04.md). Also, in many places his quotation does not directly match the Hebrew version of Isaiah. However, since Matthew quotes these verses for a specific reason and in a different language (Greek), you should translate what Matthew wrote, not what you might find in [Isaiah 42:1–4](../isa/42/01.md). +12:intro y7z6 0 # Matthew 12 General Notes\n\n## Structure and Formatting\n\n5. Jesus teaches about the gospel of the kingdom of God, and opposition to Jesus begins (11:1-12:50)\n * Arguments with the Pharisees about the Sabbath (12:1–14)\n * Picking heads of grain on the Sabbath (12:1–8)\n * Healing a man on the Sabbath (12:9–14)\n * Jesus fulfills a quotation from Isaiah (12:15–21)\n * Argument with the Pharisees about casting out demons (12:22–30)\n * Jesus teaches on words and God’s judgment (12:31–37)\n * Jesus condemns “this generation” (12:38–45)\n * Jesus’ true family (12:46–50)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in [12:18–21](../12/18.md), which is a quotation from [Isaiah 42:1–4](../isa/42/01.md).\n\n## Special Concepts in this Chapter\n\n### The Sabbath\n\nIn the law that God gave to Moses, God commanded the Israelites to rest on the seventh day, which was called the Sabbath. The Jewish religious leaders disagreed with each other about what kinds of things a person could do on the Sabbath and still rest as God had commanded. For example, they debated which emergencies were serious enough that someone could do work on the Sabbath without disobeying God’s command. In [12:1–14](../12/01.md), the Pharisees and Jesus engage in these kinds of debates about the Sabbath. Jesus disagrees with how the Pharisees understand the Sabbath, and he argues for a different view. If your readers may not understand what the Sabbath is and why Jesus and the Pharisees are debating about it, you may need to include some information in a footnote. (See: [[rc://*/tw/dict/bible/kt/sabbath]])\n\n### Casting out demons\n\nDemons are evil spiritual beings who can control people and who serve Satan. They usually use the people they control to hurt themselves or others. In [12:22](../12/22.md), Matthew briefly describes how Jesus drove out a demon who caused the man it controlled to be blind and mute, that is, unable to see or speak. In response, the crowds wonder whether Jesus is the special “Son of David.” However, the Pharisees accuse Jesus of using the power of Beelzebul, that is, Satan, to cast out demons. Jesus tells them that it does not make sense for Satan, who rules the demons, to empower someone to cast out demons.\n\n### “Blasphemy against the Spirit”\n\nIn [12:31–32](../12/31.md), Jesus speaks about “blasphemy of the Spirit” and speaking “against the Holy Spirit.” He indicates that God will forgive all kinds of sins, including speaking against Jesus himself. However, God will not forgive people who speak against the Holy Spirit. Jesus says these things because the Pharisees said that he cast out demons by the power of Beelzebul. Jesus implies that he actually cast out demons by the power of the Holy Spirit. So, since the Pharisees have called the Holy Spirit Beelzebul, they have blasphemed or spoken against the Spirit. Christians debate what counts as this kind of blasphemy and why God will not forgive people for it. In your translation, you should express the idea as generally as Jesus does. (See: [[rc://*/tw/dict/bible/kt/blasphemy]] and [[rc://*/tw/dict/bible/kt/holyspirit]])\n\n### The sign of Jonah\n\nIn [12:39–41](../12/39.md), Jesus refers to a story about a prophet named Jonah. God told Jonah to prophesy in the city of Nineveh that God would destroy it. Jonah instead got on a boat to go the opposite direction. God sent a bad storm on the ocean, and to stop the storm Jonah had the sailors throw him into the ocean. God then had a huge fish swallow Jonah. He was inside the fish for three days and three nights, and then the fish spit Jonah out near the city of Nineveh. Jonah then did prophesy in the city of Nineveh, and the people there repented and asked God for mercy. In response, God chose not to destroy the city. You can read this story in [Jonah 1–4](../jon/01/01.md). When Jesus refers to “the sign of Jonah,” he is speaking about this story, particularly about how Jonah was in the fish for three days and nights. Jesus indicates that he will be in his tomb for three days, just as Jonah was in the fish for three days.\n\n## Important Figures of Speech in this Chapter\n\n### The parable about the strong man\n\nIn [12:29](../12/29.md), Jesus describes how thieves must subdue and tie up a strong man before they can steal things from his house. Jesus does not directly state how to apply this proverb. However, most Christians think that Satan is like the strong man, and the demons that Jesus casts out are like the strong man’s things. In this case, Jesus is like the thieves who tie up the strong man. Jesus is saying that, since he can cast out demons, it proves that he has subdued and conquered Satan, just as thieves can only steal things after they have subdued the strong man. You should not include this extra information in your translation, but if it would be helpful for your readers, you could include it in a footnote. (See: [[rc://*/ta/man/translate/figs-parables]])\n\n### Demons living in people as if they were houses\n\nIn [12:43–45](../12/43.md), Jesus tells a story that describes people as if they were houses that demons could live in. When a demon is living in someone, this means that the demon is controlling that person. If possible, preserve this metaphor. If it is necessary, you could use simile form or state the meaning more plainly. See the notes on this verse for translation options. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n### Jesus’ mother and brothers\n\nIn [12:46–50](../12/46.md), Jesus’ mother and brothers arrive and want to talk with Jesus. In response, Jesus says that his disciples, those who do God’s will, are his mother and brothers and sisters. In other words, Jesus calls his disciples, who are those who do God’s will, his family members. He means that they are as close and important to him as his own family. This is an important metaphor that appears throughout the Bible, so preserve the metaphor or express the idea in simile form. See the notes on these verses for translation options. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nMost of the forms of “you” in this chapter appear in speeches that Jesus gives to many people around him. Because of this, most forms of “you” in this chapter are plural. You should assume forms of “you” are plural unless a note specifies that the form is singular. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### The quotation from [Isaiah 42:1–4](../isa/42/01.md) in [12:18–21](../12/18.md)\n\nMatthew quotes a long section of Isaiah in this chapter. However, he does not quote every line, specifically leaving out parts of [Isaiah 42:4](../isa/42/04.md). Also, in many places his quotation does not directly match the Hebrew version of Isaiah. However, since Matthew quotes these verses for a specific reason and in a different language (Greek), you should translate what Matthew wrote, not what you might find in [Isaiah 42:1–4](../isa/42/01.md). 12:1 m2n1 rc://*/ta/man/translate/writing-newevent ἐν ἐκείνῳ τῷ καιρῷ 1 The phrase **At that time** introduces a new event that happened some time after the events the story has just related. The story does not say how long after those events this new event happened. Use a natural form in your language for introducing a new event. Alternate translation: “Soon after that,” or “Then,” 12:1 xte6 rc://*/ta/man/translate/figs-idiom τοῖς Σάββασιν 1 Here Matthew uses the phrase **on the Sabbaths** to indicate that this event occurred on one specific Sabbath day. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “on one of the Sabbath days” or “during a Sabbath day” 12:1 tvt9 rc://*/ta/man/translate/translate-unknown τῶν σπορίμων 1 The word **grainfields** refers to places where grain is grown and harvested. This grain is usually ground and made into bread. If your readers would not be familiar with this type of field, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “fields where grain is grown” @@ -2036,7 +2041,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 12:50 s0yb rc://*/ta/man/translate/figs-explicit ἐν οὐρανοῖς 1 Here, the phrase **in the heavens** identifies the location in which God the **Father** is specially present and from which he rules. If it would be helpful in your language, you make this idea more explicit. Alternate translation: “who is in the heavens” 12:50 gn31 rc://*/ta/man/translate/figs-metaphor αὐτός μου ἀδελφὸς, καὶ ἀδελφὴ, καὶ μήτηρ ἐστίν 1 Here Jesus speaks of everyone who does God’s will as if they were his **brother** and **sister** and **mother**. He means that he considers them to be part of his family. Express the idea as you did in the previous verse ([12:49](../12/49.md)). Alternate translation: “I call him my brother and sister and mother” or “he is a person whom I love as if he were my brother and sister and mother” 12:50 wenb rc://*/ta/man/translate/figs-gendernotations αὐτός 1 Although the term **he** is masculine, Jesus is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “he or she” or “such a person” -13:intro s3lu 0 # Matthew 13 General Notes\n\n## Structure and Formatting\n\n6. Jesus tells parables about the kingdom of God (13:1–52)\n * The parable of the sower (13:1–9)\n * Jesus explains why he uses parables (13:10–17)\n * Jesus explains the parable of the sower (13:18–23)\n * The parable of the darnel (13:24–30)\n * The parable of the mustard seed (13:31–32)\n * The parable of the yeast (13:33)\n * Summary statement (13:34–35)\n * Jesus explains the parable of the darnel (13:36–43)\n * The parable of the treasure in the field (13:44)\n * The parable of the pearl (13:45–46)\n * The parable of the net (13:47–50)\n * Jesus concludes his teaching (13:51–52)\n7. Further opposition to Jesus and misunderstanding of the kingdom of God (13:53–17:27)\n * Jesus visits his hometown (13:53–58)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in [13:14–15](../13/14.md), which is a quote from [Isaiah 6:9–10](../isa/06/09.md), and in [13:35](../13/35.md), which is a quote from [Psalm 78:2](../psa/78/02.md).\n\n## Special Concepts in this Chapter\n\n### Farming\n\nJesus refers to many different farming practices in this chapter. In his culture, farmers often threw seeds over their fields, a process called sowing. After throwing the seeds, they would use a tool called a plow to cover the seeds with dirt. Then, they would water and take care of the seeds until they sprouted and grew. Finally, when the plants produced grain or other kinds of crops, they would cut down the plants, separate the edible parts from the inedible parts, and store the edible parts in a safe place. See the notes on the verses in which Jesus discusses farming practices for specific information and translation options.\n\n### Darnel\n\nDarnel are plants that look much like wheat plants. However, they do not produce the same kind of grain, and the grain that they do produce is somewhat poisonous. In your translation, you could refer to a plant that looks like wheat or grain plants, or you could use a descriptive phrase. See the notes for translation options.\n\n## Important Figures of Speech in this Chapter\n\n### Parables\n\nThroughout this chapter, Jesus uses many parables to teach the crowds and his disciples. Each parable is a short story that includes a specific lesson. Jesus uses parables to teach so that people who already know his message will learn more but people who do not know his message will not learn anything (see [13:10–17](../13/10.md)). Jesus explains three of the parables, but he does not explain any of the others. Possible explanations for each parable are included below, but only for help in translation. Your translation should not directly explain the meaning of any parable more than Jesus does. (See: [[rc://*/ta/man/translate/figs-parables]])\n\n- **The parable of the sower** – In [13:3–9](../13/03.md), Jesus tells a story about a man who sows seed and about what happens to the seed. Jesus explains this parable in [13:18–23](../13/18.md). Even with this explanation, Christians debate who the sower is, what the seed represents, and what the different areas in the field represent. The sower could be Jesus himself, God, or anyone who preaches the gospel. The seed could be the gospel or the person who hears the gospel. The different areas in the field could be regions or areas where people hear the gospel, different kinds of people, or different ways of responding to the gospel. Most likely, the seed and the area in the field together describe what happens when people respond to the gospel in these four ways.\n\n- **The parable of the darnel** – In [13:24–30](../13/24.md), Jesus tells a story about a farmer who planted good seed and the farmer’s enemy who planted darnel seed in the same field. Jesus explains this parable in [13:37–43](../13/37.md). Jesus is the farmer, and the good seed are people who believe in him. The enemy is the devil, and the darnel seed are people who serve him. The farmer in the story allows the darnel to grow until the harvest, when he has them cut down and burned. Similarly, Jesus allows people who serve the devil to live until this time period ends, when he will have his angels collect these people. Then, he will judge and punish them, and he will reward those who believed in him.\n\n- **The parable of the mustard seed** – In [13:31–32](../13/31.md), Jesus tells a story about how a very small seed (a mustard seed) grows into a very large plant. Most likely, he is describing how his group of followers was very small but will eventually become very large. Jesus mentions that birds nest in the branches of this large plant. Some people think that Jesus is referring to passages like [Ezekiel 17:23](../ezk/17/23.md), which could suggest that the birds represent Gentiles who become part of God’s kingdom. Others think that the detail about the birds simply illustrates how large the plant is. If possible, your translation should allow for all of these interpretations.\n\n- **The parable of the yeast** – In [13:33](../13/33.md), Jesus tells a story about how a woman leavened a large amount of flour with some yeast. Most likely, he is describing how his message and his followers will affect many things. He could be speaking about how his message completely changes people. Or, he could be speaking about how his message and his followers will spread throughout the whole world. Or, he could be speaking about how his message and his followers are small and insignificant but affect the whole world. If possible, your translation should allow for all of these interpretations.\n\n- **The parable of the treasure in the field** – In [13:44](../13/44.md), Jesus tells a story about a worker who discovered a hidden treasure in a field that belonged to someone else. To obtain the treasure, the worker sold everything that he had and bought the field. Most likely, Jesus means that being part of God’s kingdom is very valuable, like a treasure, and people should be willing to give up everything to be part of the kingdom.\n\n- **The parable of the pearl** – In [13:45–46](../13/45.md), Jesus tells a story about a merchant who wanted to obtain valuable pearls. When he saw a very expensive pearl, he sold everything that he had and bought the pearl. Most likely, Jesus means that being part of God’s kingdom is very valuable, like an expensive pearl, and people should be willing to give up everything to be part of the kingdom.\n\n- **The parable of the net** – In [13:47–48](../13/47.md), Jesus tells a story about fishermen who use a net to catch many kinds of fish, some useful and some useless. They sort through the fish, keeping the good ones and throwing away the bad ones. Jesus explains this parable in [13:49–50](../13/49.md). The fish are like people, and the fishermen are like angels. At the end of this time period, the angels will separate righteous people from wicked people, just like the fishermen sorted the fish. Then, the wicked people will be punished, just as the useless fish were thrown away.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nMost of the forms of “you” in this chapter appear in speeches that Jesus gives to many people around him. Because of this, most forms of “you” in this chapter are plural. You should assume forms of “you” are plural unless a note specifies that the form is singular. (See: [[rc://*/ta/man/translate/figs-yousingular]]) +13:intro s3lu 0 # Matthew 13 General Notes\n\n## Structure and Formatting\n\n6. Jesus tells parables about the kingdom of God (13:1–52)\n * The parable of the sower (13:1–9)\n * Jesus explains why he uses parables (13:10–17)\n * Jesus explains the parable of the sower (13:18–23)\n * The parable of the darnel (13:24–30)\n * The parable of the mustard seed (13:31–32)\n * The parable of the yeast (13:33)\n * Summary statement (13:34–35)\n * Jesus explains the parable of the darnel (13:36–43)\n * The parable of the treasure in the field (13:44)\n * The parable of the pearl (13:45–46)\n * The parable of the net (13:47–50)\n * Jesus concludes his teaching (13:51–52)\n7. Further opposition to Jesus and misunderstanding of the kingdom of God (13:53–17:27)\n * Jesus visits his hometown (13:53–58)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in [13:14–15](../13/14.md), which is a quote from [Isaiah 6:9–10](../isa/06/09.md), and in [13:35](../13/35.md), which is a quote from [Psalm 78:2](../psa/78/02.md).\n\n## Special Concepts in this Chapter\n\n### Farming\n\nJesus refers to many different farming practices in this chapter. In his culture, farmers often threw seeds over their fields, a process called sowing. After throwing the seeds, they would use a tool called a plow to cover the seeds with dirt. Then, they would water and take care of the seeds until they sprouted and grew. Finally, when the plants produced grain or other kinds of crops, they would cut down the plants, separate the edible parts from the inedible parts, and store the edible parts in a safe place. See the notes on the verses in which Jesus discusses farming practices for specific information and translation options.\n\n### Darnel\n\nDarnel are plants that look much like wheat plants. However, they do not produce the same kind of grain, and the grain that they do produce is somewhat poisonous. In your translation, you could refer to a plant that looks like wheat or grain plants, or you could use a descriptive phrase. See the notes for translation options.\n\n## Important Figures of Speech in this Chapter\n\n### Parables\n\nThroughout this chapter, Jesus uses many parables to teach the crowds and his disciples. Each parable is a short story that includes a specific lesson. Jesus uses parables to teach so that people who already know his message will learn more but people who do not know his message will not learn anything (see [13:10–17](../13/10.md)). Jesus explains three of the parables, but he does not explain any of the others. Possible explanations for each parable are included below, but only for help in translation. Your translation should not directly explain the meaning of any parable more than Jesus does. (See: [[rc://*/ta/man/translate/figs-parables]])\n\n* **The parable of the sower** – In [13:3–9](../13/03.md), Jesus tells a story about a man who sows seed and about what happens to the seed. Jesus explains this parable in [13:18–23](../13/18.md). Even with this explanation, Christians debate who the sower is, what the seed represents, and what the different areas in the field represent. The sower could be Jesus himself, God, or anyone who preaches the gospel. The seed could be the gospel or the person who hears the gospel. The different areas in the field could be regions or areas where people hear the gospel, different kinds of people, or different ways of responding to the gospel. Most likely, the seed and the area in the field together describe what happens when people respond to the gospel in these four ways.\n\n* **The parable of the darnel** – In [13:24–30](../13/24.md), Jesus tells a story about a farmer who planted good seed and the farmer’s enemy who planted darnel seed in the same field. Jesus explains this parable in [13:37–43](../13/37.md). Jesus is the farmer, and the good seed are people who believe in him. The enemy is the devil, and the darnel seed are people who serve him. The farmer in the story allows the darnel to grow until the harvest, when he has them cut down and burned. Similarly, Jesus allows people who serve the devil to live until this time period ends, when he will have his angels collect these people. Then, he will judge and punish them, and he will reward those who believed in him.\n\n* **The parable of the mustard seed** – In [13:31–32](../13/31.md), Jesus tells a story about how a very small seed (a mustard seed) grows into a very large plant. Most likely, he is describing how his group of followers was very small but will eventually become very large. Jesus mentions that birds nest in the branches of this large plant. Some people think that Jesus is referring to passages like [Ezekiel 17:23](../ezk/17/23.md), which could suggest that the birds represent Gentiles who become part of God’s kingdom. Others think that the detail about the birds simply illustrates how large the plant is. If possible, your translation should allow for all of these interpretations.\n\n* **The parable of the yeast** – In [13:33](../13/33.md), Jesus tells a story about how a woman leavened a large amount of flour with some yeast. Most likely, he is describing how his message and his followers will affect many things. He could be speaking about how his message completely changes people. Or, he could be speaking about how his message and his followers will spread throughout the whole world. Or, he could be speaking about how his message and his followers are small and insignificant but affect the whole world. If possible, your translation should allow for all of these interpretations.\n\n* **The parable of the treasure in the field** – In [13:44](../13/44.md), Jesus tells a story about a worker who discovered a hidden treasure in a field that belonged to someone else. To obtain the treasure, the worker sold everything that he had and bought the field. Most likely, Jesus means that being part of God’s kingdom is very valuable, like a treasure, and people should be willing to give up everything to be part of the kingdom.\n\n* **The parable of the pearl** – In [13:45–46](../13/45.md), Jesus tells a story about a merchant who wanted to obtain valuable pearls. When he saw a very expensive pearl, he sold everything that he had and bought the pearl. Most likely, Jesus means that being part of God’s kingdom is very valuable, like an expensive pearl, and people should be willing to give up everything to be part of the kingdom.\n\n* **The parable of the net** – In [13:47–48](../13/47.md), Jesus tells a story about fishermen who use a net to catch many kinds of fish, some useful and some useless. They sort through the fish, keeping the good ones and throwing away the bad ones. Jesus explains this parable in [13:49–50](../13/49.md). The fish are like people, and the fishermen are like angels. At the end of this time period, the angels will separate righteous people from wicked people, just like the fishermen sorted the fish. Then, the wicked people will be punished, just as the useless fish were thrown away.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nMost of the forms of “you” in this chapter appear in speeches that Jesus gives to many people around him. Because of this, most forms of “you” in this chapter are plural. You should assume forms of “you” are plural unless a note specifies that the form is singular. (See: [[rc://*/ta/man/translate/figs-yousingular]]) 13:1 vx5y rc://*/ta/man/translate/writing-newevent ἐν τῇ ἡμέρᾳ ἐκείνῃ 1 Here, the phrase **On that day** introduces the next major event in the story, an event that happened on the same day as the teaching recorded in the previous chapter. If it would be helpful in your language, you could use a different word or phrase that introduces an event that happened later during the same day. Alternate translation: “Sometime later that day” 13:1 avp6 rc://*/ta/man/translate/figs-go ἐξελθὼν 1 In a context such as this, your language might say “come” instead of **gone**. Alternate translation: “having come out” 13:1 cy1t rc://*/ta/man/translate/figs-explicit τῆς οἰκίας 1 Here Matthew refers to **the house** that Jesus was in while he was teaching what is recorded in the previous chapter. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “of the house where had been” or “of the house in which he had been teaching” @@ -2337,14 +2342,15 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 13:56 wuck rc://*/ta/man/translate/figs-idiom πόθεν οὖν τούτῳ ταῦτα πάντα 1 Here, the phrase **From where, therefore, to this one** asks about the source from which Jesus received the ability to do **all these things**. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “What is the source, therefore, of all these things” or “How, therefore, did he receive all these things” 13:56 gko3 rc://*/ta/man/translate/grammar-connect-logic-result πόθεν οὖν τούτῳ 1 Here, the word **therefore** introduces an inference based on the fact that the people in Jesus’ hometown know his family. If it would be helpful in your language, you could use a word or phrase that introduces this kind of inference, or you could leave **therefore** untranslated. Alternate translation: “So then, from where to this one” or “Because of that, from where to this one” 13:56 pqf1 rc://*/ta/man/translate/figs-explicit ταῦτα πάντα 1 Here, the phrase **all these things** refers to Jesus’ wisdom and ability to do miracles, as mentioned in the previous verse ([13:55](../13/55.md)). If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “are his wisdom and miracles” -13:57 f5md rc://*/ta/man/translate/figs-activepassive ἐσκανδαλίζοντο ἐν αὐτῷ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “they took offense at him” or “he offended them” +13:57 sywp rc://*/ta/man/translate/figs-metaphor ἐσκανδαλίζοντο ἐν αὐτῷ 1 Here Matthew speaks as if Jesus were a lump or rock that the people in Jesus’ hometown were stumbling on. He means that these people were offended by him and rejected him. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “they were offended by him” or “they did not listen to him” +13:57 f5md rc://*/ta/man/translate/figs-activepassive ἐσκανδαλίζοντο ἐν αὐτῷ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “they were stumbling on him” 13:57 azn4 rc://*/ta/man/translate/figs-doublenegatives οὐκ ἔστιν & ἄτιμος 1 If it would be clearer in your language, you could use a positive expression to translate this double negative that consists of the negative particle **not** and the negative preposition **without**. Alternate translation: “has honor” or “is always honored” 13:57 feli rc://*/ta/man/translate/figs-abstractnouns ἄτιμος 1 If your language does not use an abstract noun for the idea of **honor**, you could express the same idea in another way. Alternate translation: “dishonored” or “treated dishonorably” 13:57 sq8j rc://*/ta/man/translate/grammar-connect-exceptions οὐκ ἔστιν προφήτης ἄτιμος, εἰ μὴ 1 If, in your language, it would appear that Jesus was making a statement here and then contradicting it, you could reword this to avoid using an exception clause. Alternate translation: “A prophet is only without honor” 13:57 w4x8 rc://*/ta/man/translate/figs-metonymy ἐν τῇ οἰκίᾳ αὐτοῦ 1 Jesus uses the phrase **in his house** to refer to his closest relatives, like his father, mother, or siblings. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “among his closest family members” or “among his father, mother, or siblings” 13:58 e2cp rc://*/ta/man/translate/grammar-connect-logic-result οὐκ ἐποίησεν ἐκεῖ δυνάμεις πολλὰς, διὰ τὴν ἀπιστίαν αὐτῶν 1 If it would be more natural in your language, you could reverse the order of these phrases since the second phrase gives the reason for the result that the first phrase describes. Alternate translation: “because of their unbelief, he did not do many miracles there” 13:58 nidv rc://*/ta/man/translate/figs-abstractnouns διὰ τὴν ἀπιστίαν αὐτῶν 1 If your language does not use an abstract noun for the idea of **unbelief**, you could express the same idea in another way. Alternate translation: “because they did not believe” -14:intro g5mc 0 # Matthew 14 General Notes\n\n## Structure and Formatting\n\n7. Further opposition to Jesus and misunderstanding of the kingdom of God (13:53–17:27)\n * Herod hears about Jesus (14:1–2)\n * Flashback: Herod executes John the Baptist (14:3–12)\n * Jesus feeds 5,000 men (14:13–21)\n * Jesus walks on water (14:22–33)\n * Jesus heals people in the region of Gennesaret (14:34–36)\n\n## Special Concepts in this Chapter\n\n### Herod and Herodias\n\nThe man named “Herod the tetrarch” ([14:1](../14/01.md)) was a son of King Herod, the man mentioned in [2:1–22](../02/01.md). Herod the tetrarch ruled over the area to the northwest of the Sea of Galilee, which is where Jesus spent much of his ministry. Herodias was married to Herod’s brother Philip, and the two of them had a daughter. However, Herodias divorced Philip and married Herod, who had also divorced his previous wife. Since the Jewish law condemned anyone who married his brother’s wife while his brother was still alive (see [Leviticus 20:21](../lev/20/21.md)), John the Baptist rebuked Herod for doing this. It was in response to this rebuke that Herod had John the Baptist put in prison and eventually executed. Make sure that your translation accurately refers to the relationships between Herod, Herodias, and Herodias’ daughter.\n\n### The miracle of multiplying food\n\nIn [14:13–21](../14/13.md), Matthew tells a story in which Jesus provides 5,000 men and even more women and children with food. All these people were in a place where no people lived, and all the food that Jesus and his disciples had were five loaves of bread and two fish. Despite that, Jesus used the five loaves of bread and the two fish to feed everyone who was there. Matthew does not tell us exactly how Jesus did this, but he does say that there were more leftovers than what they started with. Your translation should not explain how Jesus multiplied the food, but it should be clear that he did a miracle.\n\n### The miracle of walking on water\n\nIn [14:22–33](../14/22.md), Matthew tells a story in which Jesus walks on top of the Sea of Galilee, even though there was a storm. Later, Jesus allows Peter to walk briefly on the water, and when Jesus and Peter climb into the boat that the rest of the disciples were in, the storm miraculously stops. Your translation should not explain exactly how Jesus or Peter walked on the water, but it should be clear that Jesus walking on the water, Peter walking on the water, and the storm stopping were all miracles.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### The flashback to John’s death\n\nIn this chapter, Matthew includes a story that happened before the stories that appear before and after it in his narrative. The previous chapter includes much of Jesus’ teaching, and this chapter begins by describing Herod Antipas’ response to Jesus (see [14:1–2](../14/01.md)). Then, to explain what Herod said about Jesus, Matthew includes a story that happened earlier. This type of storytelling is called a flashback. Here, the flashback tells about how John the Baptist died (see [14:3–12](../14/03.md)). In [14:13](../14/13.md), Matthew returns to the main narrative and tells what happened after the events recorded in chapter 13 and [14:1–2](../14/01.md). While the story that begins in [14:13](../14/13.md) is linked to the flashback by the phrase “Now having heard,” Matthew does not indicate how long it took for Jesus to hear about John’s death from John’s disciples. So, you should use a form that shows your readers that [14:3–12](../14/03.md) is a flashback that describes something that happened previously, and [14:13](../14/13.md) continues with the main narrative. (See: [[rc://*/ta/man/translate/writing-background]])\n\n### Singular and plural forms of “you”\n\nMost of the forms of “you” in this chapter appear in dialogue between characters. Because of this, most forms of “you” in this chapter are singular. You should assume forms of “you” are singular unless a note specifies that the form is plural. (See: [[rc://*/ta/man/translate/figs-yousingular]]) +14:intro g5mc 0 # Matthew 14 General Notes\n\n## Structure and Formatting\n\n7. Further opposition to Jesus and misunderstanding of the kingdom of God (13:53–17:27)\n * Herod hears about Jesus (14:1–2)\n * Flashback: Herod executes John the Baptist (14:3–12)\n * Jesus feeds 5,000 men (14:13–21)\n * Jesus walks on water (14:22–33)\n * Jesus heals people in the region of Gennesaret (14:34–36)\n\n## Special Concepts in this Chapter\n\n### Herod and Herodias\n\nThe man named “Herod the tetrarch” ([14:1](../14/01.md)) was a son of King Herod, the man mentioned in [2:1–22](../02/01.md). Herod the tetrarch ruled over the area to the northwest of the Sea of Galilee, which is where Jesus spent much of his ministry. Herodias was married to Herod’s brother Philip, and the two of them had a daughter. However, Herodias divorced Philip and married Herod, who had also divorced his previous wife. Since the Jewish law condemned anyone who married his brother’s wife while his brother was still alive (see [Leviticus 20:21](../lev/20/21.md)), John the Baptist rebuked Herod for doing this. It was in response to this rebuke that Herod had John the Baptist put in prison and eventually executed. Make sure that your translation accurately refers to the relationships between Herod, Herodias, and Herodias’ daughter.\n\n### The miracle of multiplying food\n\nIn [14:13–21](../14/13.md), Matthew tells a story in which Jesus provides 5,000 men and even more women and children with food. All these people were in a place where no people lived, and all the food that Jesus and his disciples had were five loaves of bread and two fish. Despite that, Jesus used the five loaves of bread and the two fish to feed everyone who was there. Matthew does not tell us exactly how Jesus did this, but he does say that there were more leftovers than what they started with. Your translation should not explain how Jesus multiplied the food, but it should be clear that he did a miracle.\n\n### The miracle of walking on water\n\nIn [14:22–33](../14/22.md), Matthew tells a story in which Jesus walks on top of the Sea of Galilee, even though there was a storm. Later, Jesus allows Peter to walk briefly on the water, and when Jesus and Peter climb into the boat that the rest of the disciples were in, the storm miraculously stops. Your translation should not explain exactly how Jesus or Peter walked on the water, but it should be clear that Jesus walking on the water, Peter walking on the water, and the storm stopping were all miracles.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### The flashback to John’s death\n\nIn this chapter, Matthew includes a story that happened before the stories that appear before and after it in his narrative. The previous chapter includes much of Jesus’ teaching, and this chapter begins by describing Herod Antipas’ response to Jesus (see [14:1–2](../14/01.md)). Then, to explain what Herod said about Jesus, Matthew includes a story that happened earlier. This type of storytelling is called a flashback. Here, the flashback tells about how John the Baptist died (see [14:3–12](../14/03.md)). In [14:13](../14/13.md), Matthew returns to the main narrative and tells what happened after the events recorded in chapter 13 and [14:1–2](../14/01.md). While the story that begins in [14:13](../14/13.md) is linked to the flashback by the phrase “Now having heard,” Matthew does not indicate how long it took for Jesus to hear about John’s death from John’s disciples. So, you should use a form that shows your readers that [14:3–12](../14/03.md) is a flashback that describes something that happened previously, and [14:13](../14/13.md) continues with the main narrative. (See: [[rc://*/ta/man/translate/writing-background]])\n\n### Singular and plural forms of “you”\n\nMost of the forms of “you” in this chapter appear in dialogue between characters. Because of this, most forms of “you” in this chapter are singular. You should assume forms of “you” are singular unless a note specifies that the form is plural. (See: [[rc://*/ta/man/translate/figs-yousingular]]) 14:1 ny6u rc://*/ta/man/translate/writing-newevent ἐν ἐκείνῳ τῷ καιρῷ 1 Here, the phrase **At that time** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event. Alternate translation: “While all those things were happening” or “During this period” 14:2 pd1b rc://*/ta/man/translate/writing-pronouns οὗτός 1 The pronoun **This** refers to Jesus. If this is not clear for your readers, you could refer to him more directly. Alternate translation: “This person” or “This Jesus” 14:2 nx7x rc://*/ta/man/translate/figs-idiom αὐτὸς ἠγέρθη 1 Here, the word **raised** refers to someone who died coming back to life. If it would be helpful in your language, you could use a comparable idiom or state the meaning plainly. Alternate translation: “He has been restored to life” @@ -2559,8 +2565,9 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 15:11 yuf2 rc://*/ta/man/translate/figs-go ἐκπορευόμενον 1 In a context such as this, your language might say “goes” instead of **comes**. Alternate translation: “goes out” 15:12 ibrk rc://*/ta/man/translate/figs-rquestion οἶδας ὅτι οἱ Φαρισαῖοι ἀκούσαντες τὸν λόγον ἐσκανδαλίσθησαν? 1 The disciples are using the question form to inform Jesus about how the Pharisees responded. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “You should know that the Pharisees, having heard this word, were offended.” or “The Pharisees, having heard this word, were offended!” 15:12 cgtq rc://*/ta/man/translate/figs-yousingular οἶδας 1 Here, the word **you** is singular since the disciples are speaking to Jesus. -15:12 l2uj rc://*/ta/man/translate/figs-activepassive οἱ Φαρισαῖοι ἀκούσαντες τὸν λόγον ἐσκανδαλίσθησαν 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was Jesus. Alternate translation: “you offended the Pharisees when they heard this word” +15:12 l2uj rc://*/ta/man/translate/figs-activepassive οἱ Φαρισαῖοι ἀκούσαντες τὸν λόγον ἐσκανδαλίσθησαν 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was Jesus. Alternate translation: “you caused the Pharisees to stumble when they heard this word” 15:12 wcfg rc://*/ta/man/translate/figs-metonymy τὸν λόγον 1 The disciples is using the term **word** to refer to what Jesus said. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the words that you spoke” or “the things that you said” +15:12 b8ou rc://*/ta/man/translate/figs-metaphor ἐσκανδαλίσθησαν 1 Here disciples speaks as if the **word** that Jesus said were a lump or rock that **the Pharisees** were stumbling on. They mean that the the Pharisees were offended by what he said. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “were offended” 15:13 u1z2 rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the word **But** introduces the next thing that happened. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **But** untranslated. Alternate translation: “Then” 15:13 n5ij rc://*/ta/man/translate/figs-metaphor πᾶσα φυτεία ἣν οὐκ ἐφύτευσεν ὁ Πατήρ μου ὁ οὐράνιος ἐκριζωθήσεται 1 Here Jesus speaks of the Pharisees who were offended by him as if they were plants that God did not plant. He means that they are not serving God. Then, Jesus speaks of God’s punishment as if it were uprooting these plants. If it would be helpful in your language, you could express the idea in simile form or state the meaning plainly. Alternate translation: “Those Pharisees are like plants that my heavenly Father will uproot because he did not plant them” or “Those Pharisees will be punished by my heavenly Father because they have not obeyed him” 15:13 j49e rc://*/ta/man/translate/guidelines-sonofgodprinciples ὁ Πατήρ μου ὁ οὐράνιος 1 **Father** is an important title that describe the relationship between God the **Father** and Jesus his Son. @@ -2685,7 +2692,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 15:39 j06u rc://*/ta/man/translate/figs-explicit ἐνέβη 1 Here Matthew implies that the disciples were traveling with Jesus. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “Jesus and his disciples got” 15:39 eku7 rc://*/ta/man/translate/figs-go ἦλθεν 1 In a context such as this, your language might say “came” instead of **went**. Alternate translation: “came” 15:39 m8dp rc://*/ta/man/translate/translate-names Μαγαδάν 1 The word **Magadan** could be the name of: (1) a small village. Alternate translation: “of the village of Magadan” (2) a district or area. Alternate translation: “of the district of Magadan” -16:intro za2k 0 # Matthew 16 General Notes\n\n## Structure and Formatting\n\n7. Further opposition to Jesus and misunderstanding of the kingdom of God (13:53-17:27)\n * The Pharisees and Sadducees test Jesus (16:1–4)\n * The yeast of the Pharisees and Sadducees (16:5–12)\n * Who Jesus really is (16:13–20)\n * What Jesus and his disciples must do (16:21–28)\n\n## Special Concepts in this Chapter\n\n### The sign of Jonah\n\nIn [16:4](../16/04.md), Jesus briefly refers to “the sign of Jonah.” He has already discussed this sign in more detail in [12:39–41](../12/39.md). See the introduction to chapter 12 for more information. Express the idea here as you did there. (See: [[rc://*/tw/dict/bible/names/jonah]])\n\n### Peter, “this rock,” and the keys of the kingdom\n\nIn [16:18–19](../16/18.md), Jesus tells Peter that he is a rock on which the church will be built and that he has been given the keys to the kingdom of the heavens. It is clear is that Peter is very important for God’s kingdom. However, Christians debate in what way Peter is important. Some think that Peter is primarily important because of what he confessed about Jesus. Others think that Peter and his successors have authority over the church. Others think that Peter himself had authority over the early church but that he did not have any successors. If possible, express the idea in a general way but so that it is clear that Peter supports the church and has some kind of authority.\n\n### The coming of the Son of Man\n\nIn [16:27–28](../16/27.md), Jesus twice refers to how he, the Son of Man, will “come.” The first time (in [16:27](../16/27.md)), Jesus speaks about coming in glory with his angels. In this case, he is almost certainly referring to his second coming, when he will punish or reward everyone for what they have done.\n\nThe second time he refers to his “coming” (in [16:28](../16/28.md)), Jesus speaks about coming “in his kingdom.” Christians debate what he could be referring to. It could be:\n\n1. Jesus’ transfiguration, which Matthew narrates in [17:1–8](../17/01.md)\n2. Jesus’ resurrection and enthronement in heaven\n3. the empowerment and growth of the church\n4. the destruction of Jerusalem\n5. Jesus’ second coming\n6. several of these options together\n\nSince Christians have understood this verse in at least these different ways, if possible your translation should allow for all these options. See the notes on [16:28](../16/28.md) for translation options.\n\n## Important Figures of Speech in this Chapter\n\n### The yeast of the Pharisees and Sadducees\n\nIn [16:5–12](../16/05.md), Jesus tells his disciples to guard themselves from the “yeast” of the Pharisees and Sadducees. The disciples misunderstand him and think that he is saying something about bread, which they forgot to bring with them. Jesus reminds them that he is not talking about lack of bread, since he has proved twice that he can multiply food. When he repeats that they should guard themselves from the “yeast” of the Pharisees and Sadducees, the disciples realize that Jesus is speaking figuratively about what the Pharisees and Sadducees teach. Since the disciples misunderstanding “yeast” is an important part of this passage, you should not explain what “yeast” means when Jesus uses the word. However, make sure that it is clear that “yeast” refers to teachings when Matthew explains the metaphor in [16:12](../16/12.md). (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n### “This rock” and the name Peter\n\nIn [16:18](../16/18.md), Jesus tells Peter that his name is “Peter.” Jesus does this because he wants to comment on what the name “Peter” means, which is “rock.” After saying the name “Peter,” Jesus says that he will build his church “on this rock,” which refers back to the name “Peter.” Consider how you might naturally explain what the name “Peter” means so that your readers understand what Jesus means when he speaks about “this rock.” You could consider using a footnote or explaining the name in the translation itself.\n\n### The keys of the kingdom\n\nIn [16:19](../16/19.md), Jesus promises that he will give “the keys of the kingdom of the heavens” to Peter. This could mean that Peter will control who enters the kingdom and who does not enter the kingdom. Or, it could mean that Peter has a position of authority within the kingdom. Since Christians debate exactly what the “keys” mean, if possible you should preserve the metaphor or express the idea in a general way. See the notes on the verse for translation options. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nMany of the forms of “you” in this chapter appear in speeches that Jesus gives to the disciples. Because of this, the majority of forms of “you” in this chapter are plural. You should assume forms of “you” are plural unless a note specifies that the form is singular. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### Verses 2b–3\n\nSome of the earliest manuscripts do not include anything for [16:2b–3](../16/02.md). Since the earliest manuscripts do not include these words, the ULT and UST put them in brackets. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT and omit these words. If it would be helpful, you could put the words in brackets or in a footnote. +16:intro za2k 0 # Matthew 16 General Notes\n\n## Structure and Formatting\n\n7. Further opposition to Jesus and misunderstanding of the kingdom of God (13:53-17:27)\n * The Pharisees and Sadducees test Jesus (16:1–4)\n * The yeast of the Pharisees and Sadducees (16:5–12)\n * Who Jesus really is (16:13–20)\n * What Jesus and his disciples must do (16:21–28)\n\n## Special Concepts in this Chapter\n\n### The sign of Jonah\n\nIn [16:4](../16/04.md), Jesus briefly refers to “the sign of Jonah.” He has already discussed this sign in more detail in [12:39–41](../12/39.md). See the introduction to chapter 12 for more information. Express the idea here as you did there. (See: [[rc://*/tw/dict/bible/names/jonah]])\n\n### Peter, “this rock,” and the keys of the kingdom\n\nIn [16:18–19](../16/18.md), Jesus tells Peter that he is a rock on which the church will be built and that he has been given the keys to the kingdom of the heavens. It is clear is that Peter is very important for God’s kingdom. However, Christians debate in what way Peter is important. Some think that Peter is primarily important because of what he confessed about Jesus. Others think that Peter and his successors have authority over the church. Others think that Peter himself had authority over the early church but that he did not have any successors. If possible, express the idea in a general way but so that it is clear that Peter supports the church and has some kind of authority.\n\n### The coming of the Son of Man\n\nIn [16:27–28](../16/27.md), Jesus twice refers to how he, the Son of Man, will “come.” The first time (in [16:27](../16/27.md)), Jesus speaks about coming in glory with his angels. In this case, he is almost certainly referring to his second coming, when he will punish or reward everyone for what they have done.\n\nThe second time he refers to his “coming” (in [16:28](../16/28.md)), Jesus speaks about coming “in his kingdom.” Christians debate what he could be referring to. It could be:\n\n1. Jesus’ transfiguration, which Matthew narrates in [17:1–8](../17/01.md)\n2. Jesus’ resurrection and enthronement in heaven\n3. the empowerment and growth of the church\n4. the destruction of Jerusalem\n5. Jesus’ second coming\n6. several of these options together\n\nSince Christians have understood this verse in at least these different ways, if possible your translation should allow for all these options. See the notes on [16:28](../16/28.md) for translation options.\n\n## Important Figures of Speech in this Chapter\n\n### The yeast of the Pharisees and Sadducees\n\nIn [16:5–12](../16/05.md), Jesus tells his disciples to guard themselves from the “yeast” of the Pharisees and Sadducees. The disciples misunderstand him and think that he is saying something about bread, which they forgot to bring with them. Jesus reminds them that he is not talking about lack of bread, since he has proved twice that he can multiply food. When he repeats that they should guard themselves from the “yeast” of the Pharisees and Sadducees, the disciples realize that Jesus is speaking figuratively about what the Pharisees and Sadducees teach. Since the disciples misunderstanding “yeast” is an important part of this passage, you should not explain what “yeast” means when Jesus uses the word. However, make sure that it is clear that “yeast” refers to teachings when Matthew explains the metaphor in [16:12](../16/12.md). (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n### “This rock” and the name Peter\n\nIn [16:18](../16/18.md), Jesus tells Peter that his name is “Peter.” Jesus does this because he wants to comment on what the name “Peter” means, which is “rock.” After saying the name “Peter,” Jesus says that he will build his church “on this rock,” which refers back to the name “Peter.” Consider how you might naturally explain what the name “Peter” means so that your readers understand what Jesus means when he speaks about “this rock.” You could consider using a footnote or explaining the name in the translation itself.\n\n### The keys of the kingdom\n\nIn [16:19](../16/19.md), Jesus promises that he will give “the keys of the kingdom of the heavens” to Peter. This could mean that Peter will control who enters the kingdom and who does not enter the kingdom. Or, it could mean that Peter has a position of authority within the kingdom. Since Christians debate exactly what the “keys” mean, if possible you should preserve the metaphor or express the idea in a general way. See the notes on the verse for translation options. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nMany of the forms of “you” in this chapter appear in speeches that Jesus gives to the disciples. Because of this, the majority of forms of “you” in this chapter are plural. You should assume forms of “you” are plural unless a note specifies that the form is singular. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### Verses 2b–3\n\nSome of the earliest manuscripts do not include anything for [16:2b–3](../16/02.md). Since the earliest manuscripts do not include these words, the ULT and UST put them in brackets. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT and omit these words. If it would be helpful, you could put the words in brackets or in a footnote. 16:1 l9h7 rc://*/ta/man/translate/writing-newevent καὶ 1 Here, the word **And** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **And** untranslated. Alternate translation: “Then,” 16:1 syka rc://*/ta/man/translate/grammar-connect-logic-goal προσελθόντες & πειράζοντες 1 Here, the word **testing** introduces the purpose for which the Pharisees and Sadducees **approached** Jesus. If it would be helpful in your language, you could use a word or phrase that introduces a purpose. Alternate translation: “having approached with the goal of testing him” 16:1 t7p5 rc://*/ta/man/translate/figs-quotations ἐπηρώτησαν αὐτὸν σημεῖον ἐκ τοῦ οὐρανοῦ ἐπιδεῖξαι αὐτοῖς 1 It may be more natural in your language to have a direct quotation here. Alternate translation: “asked him, ‘Show us a sign from heaven!’” @@ -2776,7 +2783,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 16:18 dx2v κἀγὼ & σοι λέγω 1 Jesus uses the clause **I also say to you** this to emphasize what he is telling the Peter. Use a natural form in your language for emphasizing the truth and importance of a statement. Alternate translation: “I also want you to know” 16:18 wbzd rc://*/ta/man/translate/figs-yousingular σοι & σὺ 1 Since Jesus is talking to Peter, the word **you** throughout this verse is singular. 16:18 z897 rc://*/ta/man/translate/figs-explicit σὺ εἶ Πέτρος 1 The name **Peter** means “rock.” If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “you have the name Peter, which means ‘rock’” -16:18 c7rr rc://*/ta/man/translate/figs-metaphor ἐπὶ ταύτῃ τῇ πέτρᾳ 1 Here Jesus could be referring to **this rock** in order to: (1) describe **Peter**, whose name means “rock,” as solid foundation, a **rock**, for the church. Alternate translation: “upon you, who are like a rock,” or “upon you” (2) refer to what Peter said about Jesus (that he is the Christ) as a solid foundation or **rock** for the church. Alternate translation: “upon your confession, which is like a rock,” or “upon your confession” +16:18 c7rr rc://*/ta/man/translate/figs-metaphor ἐπὶ ταύτῃ τῇ πέτρᾳ 1 Here Jesus could be referring to **this rock** in order to: (1) describe **Peter**, whose name means “rock,” as solid foundation, a **rock**, for the church. Alternate translation: “upon you, who are like a rock,” or “upon you” (2) refer to what Peter said about Jesus (that he is the Christ) as a solid foundation or **rock** for the church. Alternate translation: “upon your confession, which is like a rock,” or “upon your confession” 16:18 x43d rc://*/ta/man/translate/figs-metaphor οἰκοδομήσω μου τὴν ἐκκλησίαν 1 Jesus here speaks as if his **church** were a building that someone could **build**. With this metaphor, he refers to making the **church** become stronger and more mature, just like the one who builds a house makes it strong and complete. If it would be helpful in your language, you could use simile form or state the meaning plainly. Alternate translation: “I will strengthen my church as if I were building it” or “I will make my church strong” 16:18 vu9u rc://*/ta/man/translate/figs-metaphor πύλαι ᾍδου 1 Here, Jesus could be referring to **the gates of Hades** in order to: (1) speak about how, when people enter through **the gates of Hades**, they die. Alternate translation: “death” or “the power of death” (2) speak about evil powers that come out through **the gates of Hades**. Alternate translation: “the powers of hell” or “evil powers” 16:18 l98f rc://*/ta/man/translate/writing-pronouns αὐτῆς 1 The pronoun **it** refers to **my church**. If this is not clear for your readers, you could refer more directly to the church. Alternate translation: “my church” @@ -2849,7 +2856,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 16:28 etk2 rc://*/ta/man/translate/figs-123person τὸν Υἱὸν τοῦ Ἀνθρώπου ἐρχόμενον ἐν τῇ βασιλείᾳ αὐτοῦ 1 Here Jesus speaks about himself in the third person. If it would be helpful in your language, you could use the first person. Alternate translation: “I, who am the Son of Man, coming in my kingdom” 16:28 b2pb rc://*/ta/man/translate/figs-explicit τὸν Υἱὸν τοῦ Ἀνθρώπου 1 The title **Son of Man** is equivalent to “Messiah.” Jesus uses the phrase to claim that role subtly and implicitly. You may want to translate this title directly into your language. On the other hand, if you think it would be helpful to your readers, you could state what it means. Alternate translation: “the Messiah” 16:28 txjv rc://*/ta/man/translate/figs-extrainfo ἐρχόμενον ἐν τῇ βασιλείᾳ αὐτοῦ 1 Christians debate what the phrase **coming in his kingdom** means. It could refer to one or several of the following events: Jesus’ transfiguration (see [17:1–8](../17/01.md)), Jesus’ resurrection and enthronement in heaven, the empowerment and growth of the church, the destruction of Jerusalem, and Jesus’ final return. If possible, express the idea in such a way that most or all of these interpretations are possible. Alternate translation: “acting as king in his kingdom” or “taking charge of his kingdom” -17:intro yb4k 0 # Matthew 17 General Notes\n\n## Structure and Formatting\n\n7. Further opposition to Jesus and misunderstanding of the kingdom of God (13:53-17:27)\n * Jesus is transfigured (17:1–8)\n * The disciples ask about Elijah (17:9–13)\n * Jesus heals an epileptic boy (17:14–21)\n * Jesus predicts his suffering and death (17:22–23)\n * The two-drachma tax (17:24–27)\n\n## Special Concepts in this Chapter\n\n### “transfigured”\n\nIn [17:1–8](../17/01.md), Matthew describes how Jesus was “transfigured.” This word indicates that Jesus looked very different to the disciples. Matthew does not tell us all the ways in which Jesus looked different, but he does say that Jesus’ face “shone as the sun” and that his clothes became very white. What this means is that the disciples were able to see some of the glory and majesty that Jesus has as God’s Son. Make sure that your translation shows that Jesus looked great and glorious.\n\n### Elijah\n\nWhen Jesus was transfigured, the disciples saw Moses and Elijah talking with him. Later, they ask Jesus about Elijah. They refer specifically to what the scribes say about a prophecy in [Malachi 4:5–6](../mal/04/05.md), which indicates that God will send “Elijah” to prepare the way before God comes to judge his enemies and reward his people. Malachi is referring to a prophet who lived even earlier. This prophet, named Elijah, performed many miracles and spoke messages from God (see [1 Kings 17–19](../1kg/17/01.md) and [2 Kings 2:1–17](../2kg/02/01.md)). The disciples ask about whether this Elijah is supposed to come before the Messiah does. Jesus says that this is true, and he talks about this “Elijah” in a way that shows the disciples that John the Baptist was “Elijah.” He means that John fulfills the prophecy in Malachi that someone like the prophet Elijah will prepare the way before God comes to judge and reward people. If your readers would not know the prophecy in Malachi or the stories about the prophet Elijah, you may need to include some of this information in your translation or in a footnote. (See: [[rc://*/tw/dict/bible/names/elijah]])\n\n### The epileptic boy\n\nIn [17:14–21](../17/14.md), Matthew tells a story about how Jesus healed a boy. Matthew first describes this boy as an “epileptic,” which refers to a disease that causes people to pass out and move uncontrollably. Later on, however, Matthew makes it clear that a demon is causing the boy’s sickness. You should only make this clear when Matthew does. See the notes on these verses for ways to refer to the disease and how to introduce the demon.\n\n### The two-drachma tax\n\nDuring this time period, Jewish men were expected to pay a tax of two drachmas to the leaders, who would use the money to keep the Jewish temple operating properly. A drachma was about a day’s wages for a hired worker. When Jesus told Peter how to pay the tax, he said that he would find a coin worth four drachmas (a shekel) in the mouth of a fish he would catch. This coin would be enough to pay both Peter’s and Jesus’ taxes. You could include some of this information in your translation or in a footnote.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nMany of the forms of “you” in this chapter appear in speeches that Jesus gives to the disciples. Because of this, the majority of forms of “you” in this chapter are plural. You should assume forms of “you” are plural unless a note specifies that the form is singular. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### Verse 21\n\nSome of the earliest manuscripts do not include anything for [17:21](../17/21.md). Some early manuscripts and many later manuscripts include the following words: “But this kind does not go out except by prayer and fasting.” Since the earliest manuscripts do not include these words, the ULT and UST include these words in brackets. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to omit these words. If it would be helpful, you could put the words in brackets or in a footnote. (See: [[rc://*/ta/man/translate/translate-textvariants]]) +17:intro yb4k 0 # Matthew 17 General Notes\n\n## Structure and Formatting\n\n7. Further opposition to Jesus and misunderstanding of the kingdom of God (13:53-17:27)\n * Jesus is transfigured (17:1–8)\n * The disciples ask about Elijah (17:9–13)\n * Jesus heals an epileptic boy (17:14–21)\n * Jesus predicts his suffering and death (17:22–23)\n * The two-drachma tax (17:24–27)\n\n## Special Concepts in this Chapter\n\n### “transfigured”\n\nIn [17:1–8](../17/01.md), Matthew describes how Jesus was “transfigured.” This word indicates that Jesus looked very different to the disciples. Matthew does not tell us all the ways in which Jesus looked different, but he does say that Jesus’ face “shone as the sun” and that his clothes became very white. What this means is that the disciples were able to see some of the glory and majesty that Jesus has as God’s Son. Make sure that your translation shows that Jesus looked great and glorious.\n\n### Elijah\n\nWhen Jesus was transfigured, the disciples saw Moses and Elijah talking with him. Later, they ask Jesus about Elijah. They refer specifically to what the scribes say about a prophecy in [Malachi 4:5–6](../mal/04/05.md), which indicates that God will send “Elijah” to prepare the way before God comes to judge his enemies and reward his people. Malachi is referring to a prophet who lived even earlier. This prophet, named Elijah, performed many miracles and spoke messages from God (see [1 Kings 17–19](../1ki/17/01.md) and [2 Kings 2:1–17](../2ki/02/01.md)). The disciples ask about whether this Elijah is supposed to come before the Messiah does. Jesus says that this is true, and he talks about this “Elijah” in a way that shows the disciples that John the Baptist was “Elijah.” He means that John fulfills the prophecy in Malachi that someone like the prophet Elijah will prepare the way before God comes to judge and reward people. If your readers would not know the prophecy in Malachi or the stories about the prophet Elijah, you may need to include some of this information in your translation or in a footnote. (See: [[rc://*/tw/dict/bible/names/elijah]])\n\n### The epileptic boy\n\nIn [17:14–21](../17/14.md), Matthew tells a story about how Jesus healed a boy. Matthew first describes this boy as an “epileptic,” which refers to a disease that causes people to pass out and move uncontrollably. Later on, however, Matthew makes it clear that a demon is causing the boy’s sickness. You should only make this clear when Matthew does. See the notes on these verses for ways to refer to the disease and how to introduce the demon.\n\n### The two-drachma tax\n\nDuring this time period, Jewish men were expected to pay a tax of two drachmas to the leaders, who would use the money to keep the Jewish temple operating properly. A drachma was about a day’s wages for a hired worker. When Jesus told Peter how to pay the tax, he said that he would find a coin worth four drachmas (a shekel) in the mouth of a fish he would catch. This coin would be enough to pay both Peter’s and Jesus’ taxes. You could include some of this information in your translation or in a footnote.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nMany of the forms of “you” in this chapter appear in speeches that Jesus gives to the disciples. Because of this, the majority of forms of “you” in this chapter are plural. You should assume forms of “you” are plural unless a note specifies that the form is singular. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### Verse 21\n\nSome of the earliest manuscripts do not include anything for [17:21](../17/21.md). Some early manuscripts and many later manuscripts include the following words: “But this kind does not go out except by prayer and fasting.” Since the earliest manuscripts do not include these words, the ULT and UST include these words in brackets. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to omit these words. If it would be helpful, you could put the words in brackets or in a footnote. (See: [[rc://*/ta/man/translate/translate-textvariants]]) 17:1 u6dw rc://*/ta/man/translate/writing-newevent καὶ μεθ’ ἡμέρας ἓξ 1 Here, the phrase **And after six days** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event. Alternate translation: “Then, after six days had passed,” or “Six days after those things happened,” 17:1 x4sj rc://*/ta/man/translate/translate-tense παραλαμβάνει & ἀναφέρει αὐτοὺς 1 To call attention to a development in the story, Matthew uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “took along … brought them up” 17:1 f2yy rc://*/ta/man/translate/translate-kinship τὸν ἀδελφὸν αὐτοῦ 1 Matthew never says whether **James** or **John** was older, but he mentions **James** first, which could imply that he was the older brother. If you have to use a form that refers to an older or younger brother, you could state that **John** was younger. Alternate translation: “his younger brother” @@ -2986,6 +2993,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 17:26 xrta rc://*/ta/man/translate/figs-explicit ἄρα γε ἐλεύθεροί εἰσιν οἱ υἱοί 1 Here Jesus implies that he agrees with Peter’s answer. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “You are correct, and so the sons are free” 17:26 lv6f rc://*/ta/man/translate/figs-explicit ἐλεύθεροί εἰσιν οἱ υἱοί 1 Here Jesus implies that he and Peter are like **sons** and so do not have to pay the tax. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “the sons are free, and we are like those sons” or “the sons are free, which means that you and I also do not have to pay” 17:27 emlv rc://*/ta/man/translate/grammar-connect-logic-contrast δὲ 1 Here the word **But** introduces what Jesus wants Peter to do in contrast to what he has said about how “the sons are free” (see [17:26](../17/26.md)). If it would be helpful in your language, you could use a word or phrase that introduces this kind of contrast. Alternate translation: “Despite that,” or “Even though that is true,” +17:27 ax2y rc://*/ta/man/translate/figs-metaphor μὴ σκανδαλίσωμεν αὐτούς 1 Here Jesus speaks as if he and Peter were lumps or rocks that the tax collectors might **stumble** on. He means that the tax collectors might be offended by him and Peter if they did not pay the tax. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “we might not offend them” 17:27 sz8z rc://*/ta/man/translate/writing-pronouns αὐτούς & αὐτοῖς 1 The pronoun **them** in both places refers to the people who were collecting taxes. If this is not clear for your readers, you could refer to these people more directly. Alternate translation: “the ones collecting the tax … to the ones collecting the tax” or “the tax collectors … to the tax collectors” 17:27 t3uy rc://*/ta/man/translate/figs-go πορευθεὶς 1 In a context such as this, your language might say “come” instead of **gone**. Alternate translation: “having come” 17:27 fzkh rc://*/ta/man/translate/figs-yousingular βάλε & ἆρον & εὑρήσεις & δὸς & σοῦ 1 Because Jesus is speaking to Peter, the commands and the word **you** throughout this verse are singular. @@ -3006,7 +3014,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 18:3 w9c6 rc://*/ta/man/translate/grammar-connect-words-phrases καὶ γένησθε 1 Here, the word **and** introduces the goal for which the disciples should **turn**. If it would be helpful in your language, you could use a word or phrase that introduces a goal. Alternate translation: “in order to become” 18:3 ewj5 rc://*/ta/man/translate/figs-simile γένησθε ὡς τὰ παιδία 1 Jesus is saying that his disciples should be like **little children** because **little children** are humble. Jesus clarifies this meaning in the following verse, so if possible you should not state this explicitly here. Alternate translation: “act as little children do”\n 18:3 h9w4 rc://*/ta/man/translate/figs-doublenegatives οὐ μὴ 1 The words translated **certainly not** are two negative words. In this construction, the second negative does not cancel the first to create a positive meaning. Instead, it gives greater emphasis to the negative. If your language can use two negatives that do not cancel one another to create a positive meaning, you could use a double negative here. If your language does not use two negatives in that way, you could translate with one strong negative, as the ULT does. Alternate translation: “by no means” -18:4 hb1p rc://*/ta/man/translate/grammar-connect-logic-result οὖν 1 Here, the word **Therefore** introduces Jesus’ application of what he said in [18:3](../18/03.md) to what the disciples asked him about who was the greatest. If it would be helpful in your language, you could use a word or phrase that introduces this kind of application. Alternate translation: “Here is what that means:” or “Consequently” +18:4 hb1p rc://*/ta/man/translate/grammar-connect-logic-result οὖν 1 Here, the word **Therefore** introduces Jesus’ application of what he said in [18:3](../18/03.md) to what the disciples asked him about who was the greatest. If it would be helpful in your language, you could use a word or phrase that introduces this kind of application. Alternate translation: “Here is what that means:” or “Consequently” 18:4 rw2n rc://*/ta/man/translate/figs-gendernotations ἑαυτὸν & οὗτός 1 Although the terms **himself** and **he** are masculine, Jesus is using the words in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “himself or herself … that person” or “himself or herself … he or she” 18:4 ta7z rc://*/ta/man/translate/figs-simile ταπεινώσει ἑαυτὸν ὡς τὸ παιδίον τοῦτο 1 Jesus is saying that people should humble themselves like **this little child** because the **little child** is humble. If it would be helpful in your language, you could state that explicitly. Alternate translation: “will make himself as humble as this little child is humble” or “will humble himself with the result that he is as humble as this little child” 18:4 tdk0 rc://*/ta/man/translate/figs-explicit τὸ παιδίον τοῦτο 1 Here, the phrase **this little child** refers back to the child whom Jesus set in their midst (see [18:2](../18/02.md)). If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “this little child who is in our midst” or “this little child whom I summoned” @@ -3095,7 +3103,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 18:15 yh3t rc://*/ta/man/translate/figs-metaphor ἐκέρδησας τὸν ἀδελφόν σου 1 Here, Jesus is speaking of restoring the relationship with **your brother** as if it were having **gained your brother**. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “you have restored the relationship with your brother” or “you have made that person your brother again” 18:16 kq6c rc://*/ta/man/translate/grammar-connect-logic-contrast δὲ 1 Here the word **But** introduces the fact that the brother might **not listen** in contrast with the brother “listening” to the reproof (see [18:16](../18/16.md)). If it would be helpful in your language, you could use a word or phrase that introduces this kind of contrast. Alternate translation: “On the other hand,” 18:16 p53d rc://*/ta/man/translate/figs-gendernotations μὴ ἀκούσῃ 1 Although the term **he** is masculine, Jesus is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “he or she does not listen” -18:16 oea6 rc://*/ta/man/translate/figs-explicit παράλαβε μετὰ σοῦ ἔτι, ἕνα ἢ δύο 1 Here Jesus implies that **you** will go back to the other person and “reprove” them again. If it would be helpful in your language, you could make some or all of those ideas more explicit. Alternate translation: “go back to him, and take with you yet one or two others” or “take with you yet one or two others and reprove him again” +18:16 oea6 rc://*/ta/man/translate/figs-explicit παράλαβε μετὰ σοῦ ἔτι, ἕνα ἢ δύο 1 Here Jesus implies that **you** will go back to the other person and “reprove” them again. If it would be helpful in your language, you could make some or all of those ideas more explicit. Alternate translation: “go back to him, and take with you yet one or two others” or “take with you yet one or two others and reprove him again” 18:16 ignt rc://*/ta/man/translate/figs-youcrowd σοῦ 1 Even though Jesus is speaking to many disciples, he is addressing an individual situation, so **you** is singular throughout this verse. But if the singular form would not be natural in your language for someone who was speaking to a group of people, you could use the plural form of **you** in your translation. If you do so, you may also need to make some other words plural. 18:16 l531 rc://*/ta/man/translate/writing-quotations ἵνα ἐπὶ στόματος δύο μαρτύρων ἢ τριῶν, σταθῇ πᾶν ῥῆμα 1 Here Jesus quotes from the Old Testament scriptures, specifically from [Deuteronomy 19:15](../deu/19/15.md). If it would be helpful to your readers, you could format these words in a different way and include this information in a footnote. Alternate translation: “so that, as you can read in the Scriptures, ‘by the mouth of two or three witnesses every word might be verified’” or “so that you are doing what God required in the law, that is, that every word might be verified by the mouth of two or three witnesses” 18:16 xv1w rc://*/ta/man/translate/figs-activepassive ἐπὶ στόματος δύο μαρτύρων ἢ τριῶν, σταθῇ πᾶν ῥῆμα 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “the mouth of two or three witnesses might verify every word” @@ -3160,7 +3168,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 18:26 ujba rc://*/ta/man/translate/figs-abstractnouns μακροθύμησον 1 If your language does not use an abstract noun for the idea of **patience**, you could express the same idea in another way. Alternate translation: “be patient” 18:27 l4jm rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the word **Now** introduces the next thing that happened. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **Now** untranslated. Alternate translation: “Then,” 18:27 i9ww rc://*/ta/man/translate/figs-abstractnouns σπλαγχνισθεὶς 1 If your language does not use an abstract noun for the idea of **compassion**, you could express the same idea in another way. Alternate translation: “having sympathized with the slave” -18:27 xpan rc://*/ta/man/translate/figs-explicit ὁ κύριος τοῦ δούλου ἐκείνου 1 Here Jesus again refers to the king as **the master**. If it would be helpful in your language, you could make it more explicit that this is the same man as the one referred to as “king” in [18:23](../18/23.md). See how you translated “master” in [18:25](../18/25.md). Alternate translation: “the slave’s master, the king,” +18:27 xpan rc://*/ta/man/translate/figs-explicit ὁ κύριος τοῦ δούλου ἐκείνου 1 Here Jesus again refers to the king as **the master**. If it would be helpful in your language, you could make it more explicit that this is the same man as the one referred to as “king” in [18:23](../18/23.md). See how you translated “master” in [18:25](../18/25.md). Alternate translation: “the slave’s master, the king,” 18:27 mer0 rc://*/ta/man/translate/figs-idiom τὸ δάνιον ἀφῆκεν αὐτῷ 1 Here, the phrase **forgave him his debt** indicates that the king would no longer require the slave to pay **the debt**. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “canceled the debt” or “told him not to pay back the debt” 18:28 yfu3 rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the word **But** introduces the next thing that happened. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **But** untranslated. Alternate translation: “Then,” 18:28 qvka rc://*/ta/man/translate/figs-go ἐξελθὼν 1 In a context such as this, your language might say “come” instead of **gone**. Alternate translation: “having come out” @@ -3236,7 +3244,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 19:7 tv3z rc://*/ta/man/translate/figs-explicit τί οὖν Μωϋσῆς ἐνετείλατο δοῦναι βιβλίον ἀποστασίου καὶ ἀπολῦσαι αὐτήν 1 Here the Pharisees are referring to a specific section in the law that God gave to Moses (see [Deuteronomy 24:1–4](../deu/24/01.md)). This passage discusses divorce and remarriage, and it mentions the use of **a certificate of divorce**. The Pharisees interpreted this passage to mean that men could divorce their wives, but they had to use **a certificate of divorce**. They did not think that **Moses commanded** that men must divorce their wives. If it would be helpful in your language, you could include some of this information in your translation or in a footnote. Alternate translation: “Why then has Moses commanded in the Law that a man who wants to divorce his wife must give her a certificate of divorce and then can divorce her” 19:7 xml9 rc://*/ta/man/translate/translate-unknown βιβλίον ἀποστασίου 1 A **certificate of divorce** is a written document that makes the divorce official. If your readers would not be familiar with this type of document, you could use the name of something similar in your area or you could use a more general term. See how you translated this phrase in [5:31](../05/31.md). Alternate translation: “a written paper that testifies to the divorce” 19:8 j6tq rc://*/ta/man/translate/translate-tense λέγει 1 To call attention to a development in the story, Matthew uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “He said” -19:8 zu87 rc://*/ta/man/translate/figs-idiom πρὸς τὴν σκληροκαρδίαν ὑμῶν 1 Here, the phrase **your hardness of heart** refers to obstinacy or unwillingness to listen and obey. If it would be helpful in your language, you could use a comparable figure of speech or state the meaning plainly. Alternate translation: “Because you are hardheaded” or “Because you are so stubborn” +19:8 zu87 rc://*/ta/man/translate/figs-idiom πρὸς τὴν σκληροκαρδίαν ὑμῶν 1 Here, the phrase **your hardness of heart** refers to obstinacy or unwillingness to listen and obey. If it would be helpful in your language, you could use a comparable figure of speech or state the meaning plainly. Alternate translation: “Because you are hardheaded” or “Because you are so stubborn” 19:8 mgx9 rc://*/ta/man/translate/figs-explicit ἀπ’ ἀρχῆς 1 Here, the phrase **from the beginning** refers to when God created everything that exists. If it would be helpful in your language, you could make that idea more explicit. See how you translated this phrase in [19:4](../19/04.md). Alternate translation: “at the beginning of the world” or “at the beginning of creation” 19:9 xu7v 0 This verse is similar to [5:32](../05/32.md), although there are some significant differences. See how you translated that verse for help with this verse. 19:9 t7q2 rc://*/ta/man/translate/grammar-connect-logic-contrast δὲ 1 Here, the word **But** introduces what Jesus wishes to say about divorce in contrast to what Moses permitted (see [19:8](../19/08.md)). If it would be helpful in your language, you could use a different word or phrase that introduces a contrast, or you could leave **But** untranslated. Alternate translation: “In contrast,” @@ -3257,7 +3265,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 19:11 tilc rc://*/ta/man/translate/figs-metonymy τὸν λόγον τοῦτον 1 Jesus is using the term **word** to refer to what someone said. If it would be helpful in your language, you could state the meaning plainly. Make sure your translation fits with the option you chose in the previous note. Alternate translation: “what has just been said” or “what you spoke” 19:11 hzw6 rc://*/ta/man/translate/figs-ellipsis ἀλλ’ οἷς δέδοται 1 Jesus is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “but those to whom it has been given receive it” 19:11 h3a3 rc://*/ta/man/translate/figs-activepassive δέδοται 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was God. Alternate translation: “God has given it” -19:12 vy4d rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 Here, the word **For** introduces an explanation of what Jesus said about how only some people can “receive” what the disciples said (see [19:11](../19/11.md)). If it would be helpful in your language, you could use a word or phrase that introduces an explanation, or you could leave **For** untranslated. Alternate translation: “More specifically,” or “Indeed,” +19:12 vy4d rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 Here, the word **For** introduces an explanation of what Jesus said about how only some people can “receive” what the disciples said (see [19:11](../19/11.md)). If it would be helpful in your language, you could use a word or phrase that introduces an explanation, or you could leave **For** untranslated. Alternate translation: “More specifically,” or “Indeed,” 19:12 juc2 rc://*/ta/man/translate/figs-activepassive οἵτινες ἐκ κοιλίας μητρὸς ἐγεννήθησαν οὕτως 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “whose mothers gave birth to them thus” 19:12 pxsj rc://*/ta/man/translate/figs-idiom ἐκ κοιλίας μητρὸς 1 Here, the phrase **from their mother’s womb** indicates that these people were **eunuchs** already when they **were born**. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “from their birth” or “from the beginning of their lives” 19:12 m1r9 rc://*/ta/man/translate/figs-activepassive οἵτινες εὐνουχίσθησαν ὑπὸ τῶν ἀνθρώπων 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “whom men made eunuchs” @@ -3353,7 +3361,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 19:30 gyde rc://*/ta/man/translate/figs-metaphor πολλοὶ & ἔσονται πρῶτοι ἔσχατοι, καὶ ἔσχατοι πρῶτοι 1 Here, Jesus is speaking of important or respected people as if they were **first** and of unimportant or non-respected people as if they were **last**. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “many respected will be non-respected, and non-respected, respected” or “many significant will be insignificant, and insignificant, significant” 19:30 u8p3 rc://*/ta/man/translate/figs-nominaladj πρῶτοι & καὶ ἔσχατοι 1 Jesus is using the adjectives **first** and **last** as nouns to mean first and last people. Your language may use adjectives in the same way. If not, you could translate these words with equivalent phrases. Alternate translation: “first people … and last people” or “people who are first … and people who are last” 19:30 hnm1 rc://*/ta/man/translate/figs-ellipsis καὶ ἔσχατοι πρῶτοι 1 Jesus is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “and many last will be first” -20:intro z39h 0 # Matthew 20 General Notes\n\n## Structure and Formatting\n\n9. Jesus ministers in Judea (19:1-22:46)\n * The parable of the denarius wage (20:1–16)\n * Jesus predicts his death and resurrection (20:17–19)\n * Jesus and the disciples speak about who will be great (20:20–28)\n * Jesus heals two blind men (20:29–34)\n\n## Special Concepts in this Chapter\n\n### Hiring people to work in a vineyard\n\nIn [20:1–7](../20/01.md), Jesus speaks about a master of a house hiring people to work in his vineyard. These people were day laborers who would wait in the marketplace for someone to offer them a job. Then, they would agree with the person hiring them on how much money they would make before starting the job. If this is not a practice that your readers would be familiar with, make sure that what is happening is clear to your readers.\n\n### Sitting at Jesus’ right and left hand\n\nIn [20:21](../20/21.md) and [20:23](../20/23.md), Jesus and the mother of the sons of Zebedee refer to sitting at Jesus’ right hand and at his left hand. They are referring to the places of honor at the right and left side of a king or ruler. The people who sit in these places have authority and are respected the most after the king or ruler. Make sure that this meaning is clear in your translation. See the notes on these two verses for translation options.\n\n## Important Figures of Speech in this Chapter\n\n### The parable of the denarius wage\n\nIn [20:1-15](./01.md), Jesus tells a story about a master of a house who hires people throughout the day to work in his vineyard. He agrees with the first people he hires to pay them a denarius each. However, when he pays everyone at the end of the day, he pays each worker a denarius, even those who only worked for one hour. When the workers who were hired first complain about this, he points out that he can do what he wants with his own money, and they agreed to work for one denarius each. Jesus uses this story to illustrate the point he makes before ([19:30](../19/30.md)) and after ([20:16](../20/16.md)) the story: people who are first will be last, and people who are last will be first. What Jesus means is that the rewards and blessings people receive do not always match what people expect, and God can do whatever he wants with the blessings and rewards he gives. While you should not explain the meaning more than Jesus does, make sure that your translation fits with what Jesus is illustrating. (See: [[rc://*/ta/man/translate/figs-parables]])\n\n### Drinking the cup\n\nIn [20:22–23](../20/22.md), Jesus refers to a “cup” from which he is going to drink. He is referring to a figure of speech in the Old Testament that refers to experiencing suffering and pain (for example, see [Psalm 75:8](../psa/75/08.md) and [Isaiah 51:17](../isa/51/17.md)). He means that he will experience suffering, and his disciples must be ready to experience it as well. Since this figure of speech is from the Old Testament, if possible you should preserve it or express the idea in simile form. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nMany of the forms of “you” in this chapter appear in instructions that Jesus gives to his disciples or in speeches that the master of the house gives in the parable. Because of this, many of the forms of “you” in this chapter are plural. You should assume forms of “you” are plural unless a note specifies that the form is singular. (See: [[rc://*/ta/man/translate/figs-yousingular]]) +20:intro z39h 0 # Matthew 20 General Notes\n\n## Structure and Formatting\n\n9. Jesus ministers in Judea (19:1-22:46)\n * The parable of the denarius wage (20:1–16)\n * Jesus predicts his death and resurrection (20:17–19)\n * Jesus and the disciples speak about who will be great (20:20–28)\n * Jesus heals two blind men (20:29–34)\n\n## Special Concepts in this Chapter\n\n### Hiring people to work in a vineyard\n\nIn [20:1–7](../20/01.md), Jesus speaks about a master of a house hiring people to work in his vineyard. These people were day laborers who would wait in the marketplace for someone to offer them a job. Then, they would agree with the person hiring them on how much money they would make before starting the job. If this is not a practice that your readers would be familiar with, make sure that what is happening is clear to your readers.\n\n### Sitting at Jesus’ right and left hand\n\nIn [20:21](../20/21.md) and [20:23](../20/23.md), Jesus and the mother of the sons of Zebedee refer to sitting at Jesus’ right hand and at his left hand. They are referring to the places of honor at the right and left side of a king or ruler. The people who sit in these places have authority and are respected the most after the king or ruler. Make sure that this meaning is clear in your translation. See the notes on these two verses for translation options.\n\n## Important Figures of Speech in this Chapter\n\n### The parable of the denarius wage\n\nIn [20:1-15](./01.md), Jesus tells a story about a master of a house who hires people throughout the day to work in his vineyard. He agrees with the first people he hires to pay them a denarius each. However, when he pays everyone at the end of the day, he pays each worker a denarius, even those who only worked for one hour. When the workers who were hired first complain about this, he points out that he can do what he wants with his own money, and they agreed to work for one denarius each. Jesus uses this story to illustrate the point he makes before ([19:30](../19/30.md)) and after ([20:16](../20/16.md)) the story: people who are first will be last, and people who are last will be first. What Jesus means is that the rewards and blessings people receive do not always match what people expect, and God can do whatever he wants with the blessings and rewards he gives. While you should not explain the meaning more than Jesus does, make sure that your translation fits with what Jesus is illustrating. (See: [[rc://*/ta/man/translate/figs-parables]])\n\n### Drinking the cup\n\nIn [20:22–23](../20/22.md), Jesus refers to a “cup” from which he is going to drink. He is referring to a figure of speech in the Old Testament that refers to experiencing suffering and pain (for example, see [Psalm 75:8](../psa/75/08.md) and [Isaiah 51:17](../isa/51/17.md)). He means that he will experience suffering, and his disciples must be ready to experience it as well. Since this figure of speech is from the Old Testament, if possible you should preserve it or express the idea in simile form. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nMany of the forms of “you” in this chapter appear in instructions that Jesus gives to his disciples or in speeches that the master of the house gives in the parable. Because of this, many of the forms of “you” in this chapter are plural. You should assume forms of “you” are plural unless a note specifies that the form is singular. (See: [[rc://*/ta/man/translate/figs-yousingular]]) 20:1 q9qc rc://*/ta/man/translate/figs-parables ὁμοία γάρ ἐστιν ἡ Βασιλεία τῶν Οὐρανῶν ἀνθρώπῳ 1 To teach the disciples, Jesus offers a story or illustration. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “Now listen to this story: the kingdom of the heavens is like a man” 20:1 jybx rc://*/ta/man/translate/grammar-connect-words-phrases γάρ 1 Here, the word **For** introduces an explanation of what Jesus said about how the first will be last and the last first ([19:30](../19/30.md)). If it would be helpful in your language, you could use a word or phrase that introduces an explanation, or you could leave **For** untranslated. Alternate translation: “Here is what I mean:” or “Let me explain:” 20:1 udmx rc://*/ta/man/translate/figs-go ἐξῆλθεν 1 In a context such as this, your language might say “came” instead of **went**. Alternate translation: “came out” @@ -3373,12 +3381,12 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 20:5 iyzf rc://*/ta/man/translate/figs-go ἐξελθὼν 1 In a context such as this, your language might say “come” instead of **gone**. Alternate translation: “Having come out” 20:5 pip4 rc://*/ta/man/translate/figs-explicit περὶ ἕκτην καὶ ἐνάτην ὥραν 1 In this culture, people began counting the hours each day beginning around daybreak at six o’clock in the morning. So, the **sixth hour** would be around noon, and the **ninth hour** would be around three o’clock in the afternoon. If it would be helpful in your language, you could express this in the way the people of your culture reckon time. See how you translated the similar time reference in [20:3](../20/03.md). Alternate translation: “about 12:00 PM and 3:00 PM” 20:5 lv4t rc://*/ta/man/translate/translate-ordinal ἕκτην καὶ ἐνάτην ὥραν 1 If your language does not use ordinal numbers, you could use a cardinal number here or an equivalent expression. Alternate translation: “hours six and nine” -20:5 rfzx rc://*/ta/man/translate/figs-explicit ἐποίησεν ὡσαύτως 1 Here Jesus means that the master of the house did and said the same things that he said and did at “the third hour” (see [20:3–4](../20/03–4.md)). He also implies that there were people in the marketplace who agreed to work in his vineyard. If it would be helpful in your language, you could make some or all of that information more explicit. Alternate translation: “he told even more people that he would pay them whatever was right, and they too agreed to work in his vineyard” +20:5 rfzx rc://*/ta/man/translate/figs-explicit ἐποίησεν ὡσαύτως 1 Here Jesus means that the master of the house did and said the same things that he said and did at “the third hour” (see [20:3–4](../20/03–4.md)). He also implies that there were people in the marketplace who agreed to work in his vineyard. If it would be helpful in your language, you could make some or all of that information more explicit. Alternate translation: “he told even more people that he would pay them whatever was right, and they too agreed to work in his vineyard” 20:6 rfz3 rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the word **Now** introduces the next thing that happened. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **Now** untranslated. Alternate translation: “Then,” 20:6 qvkv rc://*/ta/man/translate/figs-go ἐξελθὼν 1 In a context such as this, your language might say “come” instead of **gone**. Alternate translation: “having come out” 20:6 htkf rc://*/ta/man/translate/figs-explicit περὶ & τὴν ἑνδεκάτην 1 In this culture, people began counting the hours each day beginning around daybreak at six o’clock in the morning. So, **the eleventh {hour}** would be around five o’clock in the afternoon. If it would be helpful in your language, you could express this in the way the people of your culture reckon time. See how you translated the similar time reference in [20:3](../20/03.md). Alternate translation: “about 5:00 PM” 20:6 bzdg rc://*/ta/man/translate/translate-ordinal τὴν ἑνδεκάτην 1 If your language does not use ordinal numbers, you could use a cardinal number here or an equivalent expression. Alternate translation: “hour eleven” -20:6 twdt rc://*/ta/man/translate/figs-explicit ἄλλους ἑστῶτας & ὧδε ἑστήκατε & ἀργοί 1 In Jesus’ culture, people would wait in the marketplace when they wanted to find work. If they had not yet found work, they would be **standing idle**. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “others still looking for work … have you been standing here looking for work” +20:6 twdt rc://*/ta/man/translate/figs-explicit ἄλλους ἑστῶτας & ὧδε ἑστήκατε & ἀργοί 1 In Jesus’ culture, people would wait in the marketplace when they wanted to find work. If they had not yet found work, they would be **standing idle**. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “others still looking for work … have you been standing here looking for work” 20:6 y4cz rc://*/ta/man/translate/translate-tense λέγει 1 To call attention to a development in the story, Jesus uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “he said” 20:6 r3cf rc://*/ta/man/translate/figs-quotesinquotes λέγει αὐτοῖς, τί ὧδε ἑστήκατε ὅλην τὴν ἡμέραν ἀργοί 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “he asks them why they had stood there idle the whole day.” 20:7 s9i4 rc://*/ta/man/translate/translate-tense λέγουσιν & λέγει 1 To call attention to a development in the story, Jesus uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “They said … He said” @@ -3453,7 +3461,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 20:21 gvrg rc://*/ta/man/translate/figs-imperative εἰπὲ 1 This is an imperative, but it should be translated as a polite request rather than as a command. It may be helpful to add an expression such as “please” to make this clear. Alternate translation: “I ask that you say” 20:21 hqti rc://*/ta/man/translate/figs-yousingular εἰπὲ & δεξιῶν & σου & σου 1 Because the mother of the sons of Zebedee is speaking to Jesus, the command the word **your** are singular throughout what she says. 20:21 b8xs rc://*/ta/man/translate/translate-symaction καθίσωσιν & εἷς ἐκ δεξιῶν καὶ εἷς ἐξ εὐωνύμων σου 1 When someone sits at the **right hand** or at the **left hand** of a ruler, this symbolizes that person’s honor, authority, and ability to rule. If it would be helpful in your language, you could express the idea explicitly. Alternate translation: “might sit down to rule, one at your right hand and one at your left hand” or “might took the places of honor and authority, one at your right hand and one at your left hand” -20:21 z43h rc://*/ta/man/translate/figs-metonymy εἷς ἐκ δεξιῶν καὶ εἷς ἐξ εὐωνύμων σου 1 Here, the phrases **at your right hand** and **at your left hand** refer to the places next to Jesus’ right and left hands, which would be the right side and the left side. In the Jesus’ culture, these sides were associated with honor or authority. If it would be helpful in your language, you could refer to the “right side” and “left side.” Make sure that your readers understand that these sides indicate that the two sons of Zebedee would have honor and authority when they sits there. Alternate translation: “one at your right side and one at your left side” or “one in the honorable place at your right and one in the honorable place at your left” +20:21 z43h rc://*/ta/man/translate/figs-metonymy εἷς ἐκ δεξιῶν καὶ εἷς ἐξ εὐωνύμων σου 1 Here, the phrases **at your right hand** and **at your left hand** refer to the places next to Jesus’ right and left hands, which would be the right side and the left side. In the Jesus’ culture, these sides were associated with honor or authority. If it would be helpful in your language, you could refer to the “right side” and “left side.” Make sure that your readers understand that these sides indicate that the two sons of Zebedee would have honor and authority when they sits there. Alternate translation: “one at your right side and one at your left side” or “one in the honorable place at your right and one in the honorable place at your left” 20:22 gx17 rc://*/ta/man/translate/figs-explicit εἶπεν 1 Here Matthew implies that Jesus is speaking directly to the two sons of Zebedee. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “said to her two sons” 20:22 f9cy rc://*/ta/man/translate/figs-metaphor πιεῖν τὸ ποτήριον ὃ ἐγὼ μέλλω πίνειν 1 Here Jesus speaks of experiencing pain and suffering as if it were drinking from a **cup**. If it would be helpful in your language, you could use a comparable figure of speech or state the meaning plainly. Alternate translation: “to experience the pain that I am about to experience” or “to experience the suffering that I am about to experience” 20:22 wing rc://*/ta/man/translate/figs-metonymy τὸ ποτήριον 1 Here, **cup** represents the drink inside the cup, which in Jesus’ culture would probably have been wine. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “the drink” or “the wine in the cup” @@ -3512,7 +3520,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 20:33 q3o8 rc://*/ta/man/translate/figs-activepassive ἀνοιγῶσιν οἱ ὀφθαλμοὶ ἡμῶν 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “our eyes might become open” 20:34 hin4 rc://*/ta/man/translate/figs-abstractnouns σπλαγχνισθεὶς 1 If your language does not use an abstract noun for the idea of **compassion**, you could express the same idea in another way. Alternate translation: “having sympathized with them” 20:34 l3nz rc://*/ta/man/translate/figs-idiom ἠκολούθησαν αὐτῷ 1 Here, the phrase **followed him** could indicate that: (1) the two blind men traveled with Jesus and were his disciple. Alternate translation: “they became his disciples” or “they traveled with him as his students” (2) the two blind men walked with Jesus on the road. Alternate translation: “they walked with him” or “they went with him” -21:intro ni1x 0 # Matthew 21 General Notes\n\n## Structure and formatting\n\n9. Jesus ministers in Judea (19:1-22:46)\n * Jesus enters Jerusalem (21:1–11)\n * Jesus drives people out of the temple and argues with the leaders (21:12–17)\n * Jesus curses a fig tree (21:18–22)\n * Jesus speaks with the chief priests and elders (21:23–46)\n * Questions about authority (21:23–27)\n * The parable of the two children (21:28–32)\n * The parable of the vineyard (21:33–41)\n * The stone that the builders rejected (21:42–44)\n * The reaction of the chief priests and elders (21:45–46)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in [21:5](../21/05.md), [21:9](../21/09.md), and [21:42](../21/42.md), which are mostly quotes from the Old Testament.\n\n## Special concepts in this chapter\n\n### The donkey and the colt\n\nIn [21:1–4](../21/01.md), Jesus instructs two of his disciples to collect a donkey and a colt for him to use as he enters into Jerusalem. Matthew comments that Jesus did that in fulfillment of [Zechariah 9:9](../zec/09/09.md), which indicates that a special king of Israel will ride on a donkey and on a colt, which is a poetic way of referring to a donkey that is a colt. In the story in Matthew, Matthew refers to both the donkey and the colt that the disciples collect, but he does not indicate which one Jesus actually rides. Make sure that it is clear that there are two animals that match the way that [Zechariah 9:9](../zec/09/09.md) was written, but do not indicate which one Jesus rode on.\n\n### Hosanna\n\nThe word “Hosanna” is a Hebrew word spelled out how it sounds in Matthew’s language. The word means “save us, please.” By the time of Jesus, however, people would use the word to praise or honor God and others. Consider whether to spell the word out as it sounds or state its meaning. See the notes on [21:9](../21/09.md) and [21:15](../21/15.md) for translation options. (See: [[rc://*/ta/man/translate/translate-transliterate]])\n\n### Disrupting activity in the temple area\n\nIn [21:12–13](../21/12.md), Jesus disrupts normal activity in the temple by driving out some people and by overturning the chairs and tables of others. Jesus performed this symbolic action to express a specific message. However, Christians debate exactly what the symbolic action means. Jesus could have been protesting against people who were buying and selling dishonestly. He could have been protesting against all buying and selling in the temple area. He could have been indicating that the temple would be destroyed. Your translation should state what Jesus did while allowing for all of these possible interpretations.\n\n### The baptism of John\n\nIn [21:25–27](../21/25.md), Jesus and the chief priests and elders discuss “the baptism of John.” Here they are referring to how John baptized people for repentance. Jesus asks them whether they think that John’s baptism came from heaven or from people, which means that he performed baptisms by God’s authority or by human authority. The chief priests and elders decide not to answer the question. See the notes on these verses for ways to refer to John’s baptism and to the authority behind it.\n\n### Renting out a vineyard\n\nIn [21:33–41](../21/33.md), Jesus tells a story about a man who built a vineyard and then rented it out to farmers. Jesus is referring to a common arrangement in which a wealthy person who owned property would have poorer people use that property for farming or tending grapes. These poorer people would do the work and then sell the produce, and they would give the person who owned the property a portion of what they made. If your readers would not be familiar with this kind of arrangement, make sure that your translation is clear about what is happening in the story.\n\n## Important Figures of Speech in this Chapter\n\n### The parable of the two children\n\nIn [21:28–32](../21/28.md), Jesus tells and explains a story about a man and his two children. The man asks both children to work in his vineyard. The first child says that he will not but later works there anyways. The second child says that he will but later does not work there. Jesus and the chief priest and elders agree that it was the first child who actually did what the father wanted. Jesus then explains that he is illustrating how different groups of people reacted to John the Baptist’s ministry. People who sinned much but then repented when John preached are like the first child who actually did what the father wanted. The Jewish religious leaders who did not repent when John preached are like the second child who did not actually do what the father wanted. While you should not explain the meaning more than Jesus does, make sure that your translation fits with what Jesus is illustrating. (See: [[rc://*/ta/man/translate/figs-parables]])\n\n### The parable of the vineyard\n\nIn [21:33–41](../21/33.md), Jesus tells a story about a man who planted a vineyard and rented it out to farmers. When the man sends servants to collect the rent, the farmers refuse and injure or kill the servants. When the man sends his own son, the farmers kill him as well. Jesus and the chief priests and elders agree that the man should destroy the farmers and rent the vineyard to other people. When he applies the parable in [21:42–44](../21/42.md), Jesus indicates that the Jewish religious leaders are like those farmers who will be destroyed. He also implies that the vineyard represents the people of Israel, the servants represent God’s messengers, the son represents Jesus himself, and the man who owned the vineyard represents God. While you should not explain the meaning more than Jesus does, make sure that your translation fits with what Jesus is illustrating. (See: [[rc://*/ta/man/translate/figs-parables]])\n\n### The stone\n\nIn [21:42](../21/42.md), Jesus quotes from [Psalm 118:22–23](../psa/118/22.md), which refers to a specific “stone.” In the Psalm, this stone most likely represents the king of Israel, or it perhaps represents the Israelite people in general. When Jesus refers to the stone in [21:42](../21/42.md) and [21:44](../21/44.md), he is implicitly identifying it with himself. Since the stone language comes from a quotation from the Psalms, you should preserve it in some form in your translation. Also, since Jesus does not explicitly claim to be the stone, you should keep that implicit in your translation. See the notes on these verses for translation options. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n## Other possible translation difficulties in this chapter\n\n### Singular and plural forms of “you”\n\nMany of the forms of “you” in this chapter appear in speeches that Jesus gives to his disciples or to the Jewish leaders. Because of this, most forms of “you” in this chapter are plural. You should assume forms of “you” are plural unless a note specifies that the form is singular. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### The quote from Zechariah and Isaiah in [21:5](../21/05.md)\n\nIn [21:5](../21/05.md), Matthew quotes from someone whom he calls “the prophet” ([21:4](../21/04.md)). The last three lines of the quotation are from [Zechariah 9:9](../zec/09/09.md). The first line sounds somewhat like the first line of [Zechariah 9:9](../zec/09/09.md), but it matches the first line of [Isaiah 62:11](../isa/62/11.md) exactly. Most likely, Matthew was thinking of both of these verses when he wrote down the quotation. If you must refer to the author of the quotation or book from which the quotation came, it is recommended that you refer to Zechariah, since most of the quotation is from that book. (See: [[rc://*/ta/man/translate/writing-quotations]])\n\n### Different versions of the parable of the two children\n\nThere are two primary versions of the parable of the two children in [21:28–31](../21/28.md):\n\n1. The first child says that he will not work in the vineyard but later does. Meanwhile, the second child says that he will work in the vineyard but does not. The chief priests and scribes say that the first child did what the father wanted.\n2. The first child says that he will work in the vineyard but does not. Meanwhile, the second child says that he will not work in the vineyard but later does. The chief priests and scribes say that the second child did what the father wanted.\n\nThe ULT and the UST are based on the first version listed above. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. (See: [[rc://*/ta/man/translate/translate-textvariants]])\n\n## Verse 44\n\nA few manuscripts do not include anything for [21:44](../21/44.md). Many early manuscripts do include the verse. While it it possible that people added this verse because similar words appear in the same place in [Luke 20:18](../luk/20/18.md), it is more likely that this verse was accidentally omitted from a few manuscripts. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. Otherwise, since it is likely that [21:44](../21/44.md) does belong here, it is recommended that you follow the ULT by including the verse. (See: [[rc://*/ta/man/translate/translate-textvariants]]) +21:intro ni1x 0 # Matthew 21 General Notes\n\n## Structure and Formatting\n\n9. Jesus ministers in Judea (19:1-22:46)\n * Jesus enters Jerusalem (21:1–11)\n * Jesus drives people out of the temple and argues with the leaders (21:12–17)\n * Jesus curses a fig tree (21:18–22)\n * Jesus speaks with the chief priests and elders (21:23–46)\n * Questions about authority (21:23–27)\n * The parable of the two children (21:28–32)\n * The parable of the vineyard (21:33–41)\n * The stone that the builders rejected (21:42–44)\n * The reaction of the chief priests and elders (21:45–46)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in [21:5](../21/05.md), [21:9](../21/09.md), and [21:42](../21/42.md), which are mostly quotes from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### The donkey and the colt\n\nIn [21:1–4](../21/01.md), Jesus instructs two of his disciples to collect a donkey and a colt for him to use as he enters into Jerusalem. Matthew comments that Jesus did that in fulfillment of [Zechariah 9:9](../zec/09/09.md), which indicates that a special king of Israel will ride on a donkey and on a colt, which is a poetic way of referring to a donkey that is a colt. In the story in Matthew, Matthew refers to both the donkey and the colt that the disciples collect, but he does not indicate which one Jesus actually rides. Make sure that it is clear that there are two animals that match the way that [Zechariah 9:9](../zec/09/09.md) was written, but do not indicate which one Jesus rode on.\n\n### Hosanna\n\nThe word “Hosanna” is a Hebrew word spelled out how it sounds in Matthew’s language. The word means “save us, please.” By the time of Jesus, however, people would use the word to praise or honor God and others. Consider whether to spell the word out as it sounds or state its meaning. See the notes on [21:9](../21/09.md) and [21:15](../21/15.md) for translation options. (See: [[rc://*/ta/man/translate/translate-transliterate]])\n\n### Disrupting activity in the temple area\n\nIn [21:12–13](../21/12.md), Jesus disrupts normal activity in the temple by driving out some people and by overturning the chairs and tables of others. Jesus performed this symbolic action to express a specific message. However, Christians debate exactly what the symbolic action means. Jesus could have been protesting against people who were buying and selling dishonestly. He could have been protesting against all buying and selling in the temple area. He could have been indicating that the temple would be destroyed. Your translation should state what Jesus did while allowing for all of these possible interpretations.\n\n### The baptism of John\n\nIn [21:25–27](../21/25.md), Jesus and the chief priests and elders discuss “the baptism of John.” Here they are referring to how John baptized people for repentance. Jesus asks them whether they think that John’s baptism came from heaven or from people, which means that he performed baptisms by God’s authority or by human authority. The chief priests and elders decide not to answer the question. See the notes on these verses for ways to refer to John’s baptism and to the authority behind it.\n\n### Renting out a vineyard\n\nIn [21:33–41](../21/33.md), Jesus tells a story about a man who built a vineyard and then rented it out to farmers. Jesus is referring to a common arrangement in which a wealthy person who owned property would have poorer people use that property for farming or tending grapes. These poorer people would do the work and then sell the produce, and they would give the person who owned the property a portion of what they made. If your readers would not be familiar with this kind of arrangement, make sure that your translation is clear about what is happening in the story.\n\n## Important Figures of Speech in this Chapter\n\n### The parable of the two children\n\nIn [21:28–32](../21/28.md), Jesus tells and explains a story about a man and his two children. The man asks both children to work in his vineyard. The first child says that he will not but later works there anyways. The second child says that he will but later does not work there. Jesus and the chief priest and elders agree that it was the first child who actually did what the father wanted. Jesus then explains that he is illustrating how different groups of people reacted to John the Baptist’s ministry. People who sinned much but then repented when John preached are like the first child who actually did what the father wanted. The Jewish religious leaders who did not repent when John preached are like the second child who did not actually do what the father wanted. While you should not explain the meaning more than Jesus does, make sure that your translation fits with what Jesus is illustrating. (See: [[rc://*/ta/man/translate/figs-parables]])\n\n### The parable of the vineyard\n\nIn [21:33–41](../21/33.md), Jesus tells a story about a man who planted a vineyard and rented it out to farmers. When the man sends servants to collect the rent, the farmers refuse and injure or kill the servants. When the man sends his own son, the farmers kill him as well. Jesus and the chief priests and elders agree that the man should destroy the farmers and rent the vineyard to other people. When he applies the parable in [21:42–44](../21/42.md), Jesus indicates that the Jewish religious leaders are like those farmers who will be destroyed. He also implies that the vineyard represents the people of Israel, the servants represent God’s messengers, the son represents Jesus himself, and the man who owned the vineyard represents God. While you should not explain the meaning more than Jesus does, make sure that your translation fits with what Jesus is illustrating. (See: [[rc://*/ta/man/translate/figs-parables]])\n\n### The stone\n\nIn [21:42](../21/42.md), Jesus quotes from [Psalm 118:22–23](../psa/118/22.md), which refers to a specific “stone.” In the Psalm, this stone most likely represents the king of Israel, or it perhaps represents the Israelite people in general. When Jesus refers to the stone in [21:42](../21/42.md) and [21:44](../21/44.md), he is implicitly identifying it with himself. Since the stone language comes from a quotation from the Psalms, you should preserve it in some form in your translation. Also, since Jesus does not explicitly claim to be the stone, you should keep that implicit in your translation. See the notes on these verses for translation options. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nMany of the forms of “you” in this chapter appear in speeches that Jesus gives to his disciples or to the Jewish leaders. Because of this, most forms of “you” in this chapter are plural. You should assume forms of “you” are plural unless a note specifies that the form is singular. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### The quote from Zechariah and Isaiah in [21:5](../21/05.md)\n\nIn [21:5](../21/05.md), Matthew quotes from someone whom he calls “the prophet” ([21:4](../21/04.md)). The last three lines of the quotation are from [Zechariah 9:9](../zec/09/09.md). The first line sounds somewhat like the first line of [Zechariah 9:9](../zec/09/09.md), but it matches the first line of [Isaiah 62:11](../isa/62/11.md) exactly. Most likely, Matthew was thinking of both of these verses when he wrote down the quotation. If you must refer to the author of the quotation or book from which the quotation came, it is recommended that you refer to Zechariah, since most of the quotation is from that book. (See: [[rc://*/ta/man/translate/writing-quotations]])\n\n### Different versions of the parable of the two children\n\nThere are two primary versions of the parable of the two children in [21:28–31](../21/28.md):\n\n1. The first child says that he will not work in the vineyard but later does. Meanwhile, the second child says that he will work in the vineyard but does not. The chief priests and scribes say that the first child did what the father wanted.\n2. The first child says that he will work in the vineyard but does not. Meanwhile, the second child says that he will not work in the vineyard but later does. The chief priests and scribes say that the second child did what the father wanted.\n\nThe ULT and the UST are based on the first version listed above. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. (See: [[rc://*/ta/man/translate/translate-textvariants]])\n\n## Verse 44\n\nA few manuscripts do not include anything for [21:44](../21/44.md). Many early manuscripts do include the verse. While it it possible that people added this verse because similar words appear in the same place in [Luke 20:18](../luk/20/18.md), it is more likely that this verse was accidentally omitted from a few manuscripts. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. Otherwise, since it is likely that [21:44](../21/44.md) does belong here, it is recommended that you follow the ULT by including the verse. (See: [[rc://*/ta/man/translate/translate-textvariants]]) 21:1 f8fs rc://*/ta/man/translate/writing-newevent καὶ ὅτε 1 Here, the phrase **And when** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event. Alternate translation: “Then” 21:1 z5qk rc://*/ta/man/translate/figs-go ἤγγισαν & ἦλθον 1 In a context such as this, your language might say “went” instead of **came**. Alternate translation: “they went near … went” 21:1 tf8g rc://*/ta/man/translate/writing-pronouns ἤγγισαν 1 The pronoun **they** refers to Jesus and his disciples. If this is not clear for your readers, you could refer to these people more directly. Alternate translation: “Jesus and his disciples came near” @@ -3759,7 +3767,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 21:46 kv1f rc://*/ta/man/translate/grammar-connect-logic-result καὶ ζητοῦντες αὐτὸν κρατῆσαι, ἐφοβήθησαν τοὺς ὄχλους, ἐπεὶ εἰς προφήτην αὐτὸν εἶχον 1 If it would be more natural in your language, you could reverse the order of these clauses, since the last clause gives the reason for the result that the second clause describes. Alternate translation: “Now the crowds regarded him as a prophet, so they, seeking to arrest him, were afraid of those crowds” 21:46 ttbo rc://*/ta/man/translate/figs-explicit ἐφοβήθησαν τοὺς ὄχλους 1 Here Matthew implies that the chief priests and Pharisees did not **seize** Jesus. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “they did not do so since they feared the crowds” 21:46 i35y rc://*/ta/man/translate/figs-explicit τοὺς ὄχλους 1 Here Matthew implies that the chief priests and the Pharisees **feared** what **the crowds** would do if they seized Jesus. They might have rioted or attacked them. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “what the crowd would do” or “that the crowd might riot” -22:intro k5ze 0 # Matthew 22 General Notes\n\n## Structure and formatting\n\n9. Jesus ministers in Judea (19:1-22:46)\n * The parable of the wedding feast (22:1–14)\n * Jesus debates with the religious leaders (22:15–46)\n * Jesus debates with the Pharisees and Herodians about taxes (22:15–22)\n * Jesus debates with the Sadducees about the resurrection (22:23–33)\n * Jesus debates with a lawyer about the greatest commandment (22:34–40)\n * Jesus asks the religious leaders about the Christ (22:41–46)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in [22:44](../22/44.md), which is a quote from [Psalm 110:1](../psa/110/01.md).\n\n## Special Concepts in this Chapter\n\n### The poll tax\n\nThe word translated “poll tax” refers to a specific amount of money that each adult person had to pay to the government. In Jesus’ time period, the Roman government required Jewish adults to pay a high tax. The Pharisees ask whether this tax that the Roman government required contradicted the law that God gave Moses. Make sure that your readers understand that the Pharisees are asking about a tax that the Roman government required each adult Jewish person to pay.\n\n### A man marrying his brother’s widow\n\nIn [22:23–33](../22/23.md), the Sadducees question Jesus in regard to a hypothetical situation in which a woman marries seven brothers in succession. This situation is based on a command in the Jewish law that can be found in [Deuteronomy 25:5–6](../deu/25/05.md). The law requires a woman who is widowed without children to marry a brother of her late husband. The first child that they have together will be considered the child of the dead man. In this way, that man’s family line would continue. The Sadducees present an extreme application of this law, with seven brothers successively marrying the same woman and dying without having children. They use this example to try to make the idea of resurrection look strange or silly. Make sure that your readers understand the example that the Sadducees present.\n\n### The great commandment\n\nJewish teachers sometimes debated which specific commandment was the greatest or most important one. This was important because, if commandments seemed to contradict each other in a specific situation, the greater one would be the correct one to obey. When the lawyer asks Jesus about “the first and great commandment” in [22:36](../22/36.md), he wants Jesus to offer an opinion about this debate. Make sure that your readers understand that this is what the lawyer is asking about.\n\n### King David and the Christ\n\nIn [22:41–45](../22/41.md), Jesus asks the Pharisees about which important person the Christ is descended from. They give a commonly accepted answer: the Christ is King David’s descendant. Jesus then quotes from [Psalm 110:1](../psa/110/01.md), in which King David, the author of the Psalm, calls God “Lord” but then also calls someone else, the Christ, “my Lord.” Since people in David’s culture called older and more important people “lord,” it does not make sense for David to call his own descendant “Lord.” When Jesus asks about this, he implies that the Christ is indeed King David’s descendant, but he is also more than that. Make sure that this the discussion about calling someone “Lord” is clear to your readers.\n\n## Important Figures of Speech in this Chapter\n\n### The Parable of the Wedding Feast\n\nIn [22:1–14](../22/01.md), Jesus tells a story about a king whose son was getting married. He wanted to throw a feast, so he invited important people to come. However, they refused to come and even mistreated the king’s servants. In response, the king punished those people and instead invited many unimportant people whom his servants found. When the king went to visit these guests, he noticed that one of them was not wearing clothing appropriate for a wedding feast. He had him tied up and punished. He applies this parable by indicating that many people are “called” to be part of God’s kingdom but only a few of them are “chosen” to actually do so. In other words, just as the king invited many people to come to the feast, but only a few actually attended, so God invites many people to participate in his kingdom, but only a few actually do so. While you should not explain the meaning more than Jesus does, make sure that your translation fits with what Jesus is illustrating. (See: [[rc://*/ta/man/translate/figs-parables]])\n\n## Other Possible Translation Difficulties in this Chapter\n\nSingular and plural forms of “you”\n\nMany of the forms of “you” in this chapter appear in speeches that Jesus gives to the Jewish leaders or in things that the king in the parable says to his servants. Because of this, many forms of “you” in this chapter are plural. You should assume forms of “you” are plural unless a note specifies that the form is singular. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### Paradox\n\nA paradox is a statement that describes two things that seemingly cannot both be true at the same time. To the Jews, ancestors were greater than their descendants. However, in one psalm David calls one of his descendants “Lord.” Jesus tells the Jewish leaders that this is a paradox, asking, “If David then calls the Christ ‘Lord,’ how is he David’s son?” ([22:45](../22/45.md)). He is trying to lead his hearers to the true understanding that the Christ will be divine, and that he himself is the Christ. So David is speaking to his son, that is, his descendant, as the Christ, and it is appropriate for him to address him as his “Lord.” +22:intro k5ze 0 # Matthew 22 General Notes\n\n## Structure and Formatting\n\n9. Jesus ministers in Judea (19:1-22:46)\n * The parable of the wedding feast (22:1–14)\n * Jesus debates with the religious leaders (22:15–46)\n * Jesus debates with the Pharisees and Herodians about taxes (22:15–22)\n * Jesus debates with the Sadducees about the resurrection (22:23–33)\n * Jesus debates with a lawyer about the greatest commandment (22:34–40)\n * Jesus asks the religious leaders about the Christ (22:41–46)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in [22:44](../22/44.md), which is a quote from [Psalm 110:1](../psa/110/01.md).\n\n## Special Concepts in this Chapter\n\n### The poll tax\n\nThe word translated “poll tax” refers to a specific amount of money that each adult person had to pay to the government. In Jesus’ time period, the Roman government required Jewish adults to pay a high tax. The Pharisees ask whether this tax that the Roman government required contradicted the law that God gave Moses. Make sure that your readers understand that the Pharisees are asking about a tax that the Roman government required each adult Jewish person to pay.\n\n### A man marrying his brother’s widow\n\nIn [22:23–33](../22/23.md), the Sadducees question Jesus in regard to a hypothetical situation in which a woman marries seven brothers in succession. This situation is based on a command in the Jewish law that can be found in [Deuteronomy 25:5–6](../deu/25/05.md). The law requires a woman who is widowed without children to marry a brother of her late husband. The first child that they have together will be considered the child of the dead man. In this way, that man’s family line would continue. The Sadducees present an extreme application of this law, with seven brothers successively marrying the same woman and dying without having children. They use this example to try to make the idea of resurrection look strange or silly. Make sure that your readers understand the example that the Sadducees present.\n\n### The great commandment\n\nJewish teachers sometimes debated which specific commandment was the greatest or most important one. This was important because, if commandments seemed to contradict each other in a specific situation, the greater one would be the correct one to obey. When the lawyer asks Jesus about “the first and great commandment” in [22:36](../22/36.md), he wants Jesus to offer an opinion about this debate. Make sure that your readers understand that this is what the lawyer is asking about.\n\n### King David and the Christ\n\nIn [22:41–45](../22/41.md), Jesus asks the Pharisees about which important person the Christ is descended from. They give a commonly accepted answer: the Christ is King David’s descendant. Jesus then quotes from [Psalm 110:1](../psa/110/01.md), in which King David, the author of the Psalm, calls God “Lord” but then also calls someone else, the Christ, “my Lord.” Since people in David’s culture called older and more important people “lord,” it does not make sense for David to call his own descendant “Lord.” When Jesus asks about this, he implies that the Christ is indeed King David’s descendant, but he is also more than that. Make sure that this the discussion about calling someone “Lord” is clear to your readers.\n\n## Important Figures of Speech in this Chapter\n\n### The Parable of the Wedding Feast\n\nIn [22:1–14](../22/01.md), Jesus tells a story about a king whose son was getting married. He wanted to throw a feast, so he invited important people to come. However, they refused to come and even mistreated the king’s servants. In response, the king punished those people and instead invited many unimportant people whom his servants found. When the king went to visit these guests, he noticed that one of them was not wearing clothing appropriate for a wedding feast. He had him tied up and punished. He applies this parable by indicating that many people are “called” to be part of God’s kingdom but only a few of them are “chosen” to actually do so. In other words, just as the king invited many people to come to the feast, but only a few actually attended, so God invites many people to participate in his kingdom, but only a few actually do so. While you should not explain the meaning more than Jesus does, make sure that your translation fits with what Jesus is illustrating. (See: [[rc://*/ta/man/translate/figs-parables]])\n\n## Other Possible Translation Difficulties in this Chapter\n\nSingular and plural forms of “you”\n\nMany of the forms of “you” in this chapter appear in speeches that Jesus gives to the Jewish leaders or in things that the king in the parable says to his servants. Because of this, many forms of “you” in this chapter are plural. You should assume forms of “you” are plural unless a note specifies that the form is singular. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### Paradox\n\nA paradox is a statement that describes two things that seemingly cannot both be true at the same time. To the Jews, ancestors were greater than their descendants. However, in one psalm David calls one of his descendants “Lord.” Jesus tells the Jewish leaders that this is a paradox, asking, “If David then calls the Christ ‘Lord,’ how is he David’s son?” ([22:45](../22/45.md)). He is trying to lead his hearers to the true understanding that the Christ will be divine, and that he himself is the Christ. So David is speaking to his son, that is, his descendant, as the Christ, and it is appropriate for him to address him as his “Lord.” 22:1 uh33 rc://*/ta/man/translate/figs-explicit ἀποκριθεὶς 1 Here, the word **answering** indicates that Jesus is responding to how the chief priests and the Pharisees wanted to arrest him (see [21:45–46](../21/45.md)). He is not responding to something that they said to him. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “responding to what they wanted to do” or “in response” 22:1 zy3q rc://*/ta/man/translate/writing-pronouns αὐτοῖς 1 The pronoun **them** refers to the chief priests, the elders, and the Pharisees, with whom Jesus has been talking. If this is not clear for your readers, you could refer to these people more directly. Alternate translation: “to the chief priests, the elders, and the Pharisees” or “to the Jewish leaders” 22:1 cjpa rc://*/ta/man/translate/writing-quotations λέγων 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “and he declared” @@ -3892,7 +3900,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 22:29 p1ae rc://*/ta/man/translate/figs-metaphor πλανᾶσθε 1 Jesus is speaking as if the Sadducees have literally been **led astray** or conducted down the wrong path. He means that they have been deceived. If it would be helpful for your readers, you could state the meaning plainly. Alternate translation: “You are being deceived” 22:29 xkvg rc://*/ta/man/translate/figs-activepassive πλανᾶσθε 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who does the action, it is clear from the context that it is they themselves. Alternate translation: “You are going astray” or “You are leading yourselves astray” 22:29 dax6 rc://*/ta/man/translate/figs-abstractnouns τὴν δύναμιν τοῦ Θεοῦ 1 If your language does not use an abstract noun for the idea of **power**, you could express the same idea in another way. Alternate translation: “the powerful things that God can do” -22:30 c44u rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 Here, the word **For** introduces an explanation of how the Sadducees have been “led astray” (see [22:29](../22/29.md)). If it would be helpful in your language, you could use a word or phrase that introduces an explanation, or you could leave **For** untranslated. Alternate translation: “In fact,” or “What you should know is that” +22:30 c44u rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 Here, the word **For** introduces an explanation of how the Sadducees have been “led astray” (see [22:29](../22/29.md)). If it would be helpful in your language, you could use a word or phrase that introduces an explanation, or you could leave **For** untranslated. Alternate translation: “In fact,” or “What you should know is that” 22:30 na4o rc://*/ta/man/translate/figs-explicit ἐν & τῇ ἀναστάσει 1 Here Jesus could be referring to: (1) the period of time that will begin at **the resurrection**. Alternate translation: “once the resurrection happens” (2) the moment of **resurrection** itself. Alternate translation: “at the moment of resurrection” 22:30 ygr1 rc://*/ta/man/translate/figs-abstractnouns ἐν & τῇ ἀναστάσει 1 If your language does not use an abstract noun for the idea of **resurrection**, you could express the same idea in another way. Alternate translation: “when people resurrect” 22:30 mrjb rc://*/ta/man/translate/figs-explicit οὔτε γαμοῦσιν οὔτε γαμίζονται 1 In Jesus’ culture, it was customary to talk about men marrying and women being **given in marriage**. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “men do not marry and women are not given in marriage” or “men and women do not get married” @@ -3973,7 +3981,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 22:46 as3h rc://*/ta/man/translate/figs-metonymy ἀποκριθῆναι αὐτῷ λόγον 1 Matthew is using the term **word** to mean something spoken in words. The phrase **answer him a word** refers to using words to answer Jesus’ question. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to give an answer” or “to answer him in any way” 22:46 i3km rc://*/ta/man/translate/figs-doublenegatives οὐδὲ ἐτόλμησέν τις ἀπ’ ἐκείνης τῆς ἡμέρας ἐπερωτῆσαι αὐτὸν οὐκέτι 1 The words translated **nor** and **any longer** are two negative words. In this construction, the second negative does not cancel the first to create a positive meaning. Instead, it gives greater emphasis to the negative. If your language can use two negatives that do not cancel one another to create a positive meaning, you could use a double negative here. If your language does not use two negatives in that way, you could translate with one negative, as the ULT does. Alternate translation: “and people no longer dared from that day to question him” 22:46 a4yx rc://*/ta/man/translate/figs-idiom ἀπ’ ἐκείνης τῆς ἡμέρας 1 Here, the phrase **from that day** indicates that nobody questioned Jesus after he said what Matthew recorded in the previous verses. If it would be helpful in your language, you could use a comparable expression or state the meaning plainly. Alternate translation: “starting right then” or “from that moment on” -23:intro m99i 0 # Matthew 23 General Notes\n\n## Structure and Formatting\n\n10. Jesus teaches about the final judgment and salvation (23:1-25:46)\n * Jesus warns his disciples against acting like the Pharisees (23:1–12)\n * Seven woes against the Pharisees and scribes (23:13–36)\n * First woe: shutting the kingdom (23:13)\n * Second woe: making proselytes (23:15)\n * Third woe: rules about swearing (23:16–22)\n * Fourth woe: tithing (23:23–24)\n * Fifth woe: cleaning inside and outside (23:25–26)\n * Sixth woe: whitewashed tombs (23:27–28)\n * Seventh woe: killing the prophets (23:29–36)\n * Lament over Jerusalem (23:37–39)\n\n## Special concepts in this chapter\n\n### Woe\n\nSeven times in this chapter, Jesus says “woe to you.” He is speaking to the scribes and Pharisees, and he is warning them that something bad will happen to them because of how they are acting. Consider how might express such a warning in your language. (See: [[rc://*/tw/dict/bible/kt/woe]])\n\n### Hypocrites\n\nSix times in this chapter, Jesus calls the scribes and Pharisees “hypocrites.” This word describes people who or claim one thing but actually do another. After calling them “hypocrites,” Jesus goes on to illustrate how they act in this way. Consider what you might call someone who says one thing but does another. (See: [[rc://*/tw/dict/bible/kt/hypocrite]])\n\n### Swearing by something\n\nIn Jesus’ culture, people would make a promise stronger by swearing by something. This means that they would call upon that thing to witness or guarantee what they promised. Jewish teachers and scholars debated which things most strongly guaranteed a promise. In [23:16–22](../23/16.md), Jesus gives his own teaching on this issue.\n\n## Important Figures of Speech in this Chapter\n\n### Being “blind”\n\nFive times in this chapter, Jesus calls scribes and Pharisees “blind.” He means that they fail to understand what is right and true. He does not mean that they are physically blind. Consider how you might express this idea in your language.\n\n### Cleaning cups and plates\n\nIn [23:25–26](../23/25.md), Jesus refers to cleaning the inside and outside of cups and plates. There are two primary ways to understand these verses. First, Jesus could be using cups and plates as a metaphor to speak about the scribes and Pharisees. In this case, he is saying that they should look righteous and also do what is righteous, just like cups and plates should be clean both on the outside and on the inside. Second, Jesus could be referring to literal cups and plates that the Pharisees use to eat food. In this case, he is saying that how they get the food that they eat from their cups and plates should be as “clean” (that is, righteously acquired) as the cups and plates are. The UST follows the first interpretation, and translation options for the second interpretation are in the notes.\n\n## Other possible translation difficulties in this chapter\n\n### Singular and plural forms of “you”\n\nMost of the forms of “you” in this chapter appear in speeches that Jesus gives to his disciples or to the Jewish leaders. Because of this, most forms of “you” in this chapter are plural. You should assume forms of “you” are plural unless a note specifies that the form is singular. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### Verse 14\n\nMost of the earliest manuscripts do not include anything for [23:14](../23/14.md). Some manuscripts include the following words: “But woe to you, scribes and Pharisees, hypocrites! For you devour the houses of widows, also for a pretext praying at length. For this reason, you will receive greater judgment.” Since the earliest manuscripts do not include these words, the ULT and UST put these words in brackets. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to omit these words. If it would be helpful, you could put the words in brackets or in a footnote. (See: [[rc://*/ta/man/translate/translate-textvariants]]) +23:intro m99i 0 # Matthew 23 General Notes\n\n## Structure and Formatting\n\n10. Jesus teaches about the final judgment and salvation (23:1-25:46)\n * Jesus warns his disciples against acting like the Pharisees (23:1–12)\n * Seven woes against the Pharisees and scribes (23:13–36)\n * First woe: shutting the kingdom (23:13)\n * Second woe: making proselytes (23:15)\n * Third woe: rules about swearing (23:16–22)\n * Fourth woe: tithing (23:23–24)\n * Fifth woe: cleaning inside and outside (23:25–26)\n * Sixth woe: whitewashed tombs (23:27–28)\n * Seventh woe: killing the prophets (23:29–36)\n * Lament over Jerusalem (23:37–39)\n\n## Special Concepts in this Chapter\n\n### Woe\n\nSeven times in this chapter, Jesus says “woe to you.” He is speaking to the scribes and Pharisees, and he is warning them that something bad will happen to them because of how they are acting. Consider how might express such a warning in your language. (See: [[rc://*/tw/dict/bible/kt/woe]])\n\n### Hypocrites\n\nSix times in this chapter, Jesus calls the scribes and Pharisees “hypocrites.” This word describes people who or claim one thing but actually do another. After calling them “hypocrites,” Jesus goes on to illustrate how they act in this way. Consider what you might call someone who says one thing but does another. (See: [[rc://*/tw/dict/bible/kt/hypocrite]])\n\n### Swearing by something\n\nIn Jesus’ culture, people would make a promise stronger by swearing by something. This means that they would call upon that thing to witness or guarantee what they promised. Jewish teachers and scholars debated which things most strongly guaranteed a promise. In [23:16–22](../23/16.md), Jesus gives his own teaching on this issue.\n\n## Important Figures of Speech in this Chapter\n\n### Being “blind”\n\nFive times in this chapter, Jesus calls scribes and Pharisees “blind.” He means that they fail to understand what is right and true. He does not mean that they are physically blind. Consider how you might express this idea in your language.\n\n### Cleaning cups and plates\n\nIn [23:25–26](../23/25.md), Jesus refers to cleaning the inside and outside of cups and plates. There are two primary ways to understand these verses. First, Jesus could be using cups and plates as a metaphor to speak about the scribes and Pharisees. In this case, he is saying that they should look righteous and also do what is righteous, just like cups and plates should be clean both on the outside and on the inside. Second, Jesus could be referring to literal cups and plates that the Pharisees use to eat food. In this case, he is saying that how they get the food that they eat from their cups and plates should be as “clean” (that is, righteously acquired) as the cups and plates are. The UST follows the first interpretation, and translation options for the second interpretation are in the notes.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nMost of the forms of “you” in this chapter appear in speeches that Jesus gives to his disciples or to the Jewish leaders. Because of this, most forms of “you” in this chapter are plural. You should assume forms of “you” are plural unless a note specifies that the form is singular. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### Verse 14\n\nMost of the earliest manuscripts do not include anything for [23:14](../23/14.md). Some manuscripts include the following words: “But woe to you, scribes and Pharisees, hypocrites! For you devour the houses of widows, also for a pretext praying at length. For this reason, you will receive greater judgment.” Since the earliest manuscripts do not include these words, the ULT and UST put these words in brackets. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to omit these words. If it would be helpful, you could put the words in brackets or in a footnote. (See: [[rc://*/ta/man/translate/translate-textvariants]]) 23:1 skq4 rc://*/ta/man/translate/grammar-connect-time-sequential τότε 1 The word translated **Then** at the beginning of this phrase indicates that this event happened soon after the previous event that Matthew has described. If it would be helpful in your language, you could use a different word or phrase that introduces something that happened soon after something else. Alternate translation: “Right after saying those things,” 23:2 cgig rc://*/ta/man/translate/writing-quotations λέγων 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “and he said” 23:2 dnu3 rc://*/ta/man/translate/figs-metaphor ἐπὶ τῆς Μωϋσέως καθέδρας ἐκάθισαν 1 Here, Jesus refers to having the authority that Moses had in teaching the law as if it were sitting **in the seat of Moses**. If it would be helpful to your readers, you could state the meaning plainly. Alternate translation: “taught the law as Moses did” or “succeeded Moses as teachers of our law” @@ -4035,7 +4043,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 23:14 o1zi rc://*/ta/man/translate/figs-metaphor κατεσθίετε τὰς οἰκίας τῶν χηρῶν 1 Here Jesus speaks as if the scribes and Pharisees were devouring or eating **the houses of widows**. He means that they are taking the **houses** away from the **widows**. If it would be helpful in your language, you could use a comparable figure of speech or state the meaning plainly. Alternate translation: “you take the houses of widows” or “you defraud widows of their houses” 23:14 u45k rc://*/ta/man/translate/figs-metonymy τὰς οἰκίας τῶν χηρῶν 1 Jesus speaks of **the houses of widows** to mean their wealth and possessions, which they would have in their **houses**. If it would be helpful in your language, you state the meaning plainly. Alternate translation: “everything that widows own” 23:14 qn1y rc://*/ta/man/translate/figs-explicit προφάσει 1 Here, the phrase **for a pretext** could mean: (1) that the scribes and Pharisees are using long prayers to try to look godly. Alternate translation: “in order to seem godly” (2) that the scribes are Pharisees are using their long prayers to hide or cover up how they **devour the houses of widows**. Alternate translation: “to cover that up” or “to disguise what they do” -23:14 puiz rc://*/ta/man/translate/writing-pronouns διὰ τοῦτο 1 The pronoun **this** refers to how the scribes and Pharisees **devour** widows’ houses while they are also **praying at length**. If this is not clear for your readers, you could make that idea more explicit. Alternate translation: “Because you do those things” +23:14 puiz rc://*/ta/man/translate/writing-pronouns διὰ τοῦτο 1 The pronoun **this** refers to how the scribes and Pharisees **devour** widows’ houses while they are also **praying at length**. If this is not clear for your readers, you could make that idea more explicit. Alternate translation: “Because you do those things” 23:14 xv95 rc://*/ta/man/translate/figs-abstractnouns λήμψεσθε περισσότερον κρίμα 1 If your language does not use an abstract noun for the idea of **judgment**, you could express the same idea in another way. Alternate translation: “you will be judged more severely” 23:14 x0c6 rc://*/ta/man/translate/figs-explicit περισσότερον κρίμα 1 Here Jesus implies that these scribes and Pharisees **will receive greater judgment** than they would have if they had not pretended to be godly. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “you will receive greater judgment than people who do not pretend to be godly” 23:15 pfpq rc://*/ta/man/translate/grammar-connect-logic-result οὐαὶ ὑμῖν, γραμματεῖς καὶ Φαρισαῖοι, ὑποκριταί! ὅτι περιάγετε τὴν θάλασσαν καὶ τὴν ξηρὰν ποιῆσαι ἕνα προσήλυτον, καὶ ὅταν γένηται, ποιεῖτε αὐτὸν υἱὸν Γεέννης διπλότερον ὑμῶν 1 If it would be more natural in your language, you could reverse the order of these sentences, since the second sentence gives the reason for the result that the first sentence describes. Alternate translation: “You, scribes and Pharisees, go around the sea and the dry land to make one proselyte, and when he becomes one, you make him twice as much a son of Gehenna as you. So woe to you, hypocrites!” @@ -4056,7 +4064,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 23:17 stqc rc://*/ta/man/translate/figs-doublet μωροὶ καὶ τυφλοί 1 The terms **Foolish** and **blind** mean similar things. Jesus is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “Blind ones” or “Very foolish” 23:17 s7a8 rc://*/ta/man/translate/figs-metaphor τυφλοί 1 Here, Jesus speaks of the scribes and Pharisees as if they were **blind**. He means that they do not know what is right. If it would be helpful in your language, you could express the idea in simile form or state the meaning plainly. See how you translated the word **blind** in [23:16](../23/16.md). Alternate translation: “like blind people” or “not knowing what is right” 23:17 ujjf rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 Here, the word **For** introduces an explanation of why the teaching of the Pharisees about oaths is wrong. If it would be helpful in your language, you could use a word or phrase that introduces an explanation, or you could leave **For** untranslated. Alternate translation: “Think about this:” or “You should know this:” -23:17 f9zd rc://*/ta/man/translate/figs-rquestion τίς & μείζων ἐστίν, ὁ χρυσὸς ἢ ὁ ναὸς ὁ ἁγιάσας τὸν χρυσόν? 1 Jesus is using the question form to rebuke the religious leaders. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “the temple having sanctified the gold is greater than the gold.” or “Certainly the gold is not greater than the temple that sanctifies the gold!” +23:17 f9zd rc://*/ta/man/translate/figs-rquestion τίς & μείζων ἐστίν, ὁ χρυσὸς ἢ ὁ ναὸς ὁ ἁγιάσας τὸν χρυσόν? 1 Jesus is using the question form to rebuke the religious leaders. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “the temple having sanctified the gold is greater than the gold.” or “Certainly the gold is not greater than the temple that sanctifies the gold!” 23:18 i7mm rc://*/ta/man/translate/figs-quotesinquotes καί, ὃς ἂν ὀμόσῃ ἐν τῷ θυσιαστηρίῳ, οὐδέν ἐστιν; ὃς δ’ ἂν ὀμόσῃ ἐν τῷ δώρῳ τῷ ἐπάνω αὐτοῦ ὀφείλει. 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “And you say that whoever swears by the altar, it is nothing, but whoever swears by the gift on top of the altar, he is obligated” 23:18 lxw4 rc://*/ta/man/translate/writing-quotations καί 1 Here Jesus uses the word **And** to introduce something else that the scribes and Pharisees say. If you keep the direct quotation in this verse, consider natural ways of introducing direct quotations in your language. Alternate translation: “And you also say” 23:18 t7p1 rc://*/ta/man/translate/figs-explicit οὐδέν ἐστιν 1 Here, the phrase **it is nothing** means that the person is not bound to keep the oath. If it would be helpful to your readers, you could make that idea more explicit. See how you translated the same clause in [23:16](../23/16.md). Alternate translation: “that person is not obligated to keep the oath” @@ -4157,7 +4165,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 23:39 eqnl rc://*/ta/man/translate/figs-explicit ἕως ἂν εἴπητε 1 Here, Jesus could be indicating that they will **certainly not see** him: (1) until the time when they **say** the following words. Alternate translation: “until the time when you say” (2) unless they **say** the following words. Alternate translation: “unless you say” 23:39 soho rc://*/ta/man/translate/figs-explicit εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου 1 Here Jesus is quoting from [Psalm 118:26](../psa/118/26.md). Since he does not introduce the words as a quotation from an important text, you also should not introduce them as anything more than what he said. However, if it would be helpful for your readers, you could include this information in a footnote. 23:39 luw3 εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου 1 The exact same sentence appears in [21:9](../21/09.md). Translate it as you did there. -24:intro h2a2 0 # Matthew 24 General Notes\n\n## Structure and formatting\n\n10. Jesus teaches about the final judgment and salvation (23:1-25:46)\n * The disciples ask Jesus about the destruction of the temple and the end of the age (24:1–3)\n * Jesus teaches about the destruction of the temple (24:4–35)\n * Things that will happen in the time before the destruction of the temple (24:4–14)\n * Things that will happen immediately before the destruction of the temple (24:15–28)\n * The coming of the Son of Man (24:29–31)\n * When these things will happen (24:32–35)\n * Jesus teaches about the end of the age (24:36–51)\n * No one knows when this will happen (24:36–41)\n * The need to be alert (24:42–44)\n * The parable of the faithful slave and the evil slave (24:45–51)\n\n### When Jesus speaks about which topics\n\nWhen the disciples speak to Jesus in [24:3](../24/03.md), they ask about two things: first, they want to know when the temple will be destroyed, and second, they want to know about the sign of Jesus’ coming and of the end of the age. Christians disagree about when Jesus is speaking about which topic. He could:\n1. finish speaking about the destruction of the temple in [24:35](../24/35.md) and then go on to speak about his second coming (the outline above follows this view)\n2. finish speaking about the destruction of the temple in [24:28](../24/28.md) and then go on to speak about his second coming\n3. speak about the destruction of the temple as a foreshadowing of the final tribulation in [24:4–28](../24/04.md) and [24:32–35](../24/32.md) and speak about his second coming in [24:29–31](../24/29.md)\n\nSince Christians disagree over when Jesus is speaking about which topic, if possible format your translation so that several interpretations are possible.\n\n## Special Concepts in this Chapter\n\n### The destruction of the temple\n\nThe temple in Jerusalem was a very impressive, large building. Despite that, Jesus predicted that it would be destroyed within the lifetime of those who heard him. In fact, about 40 years later, a Roman army conquered Jerusalem and destroyed the temple.\n\n### The end of the age\n\nThe disciples ask Jesus about “the end of the age,” which both they and Jesus imply is also the time of Jesus’ second coming. The end of the age is the moment when God changes how things are in the present time to how they will be forever after Jesus’ second coming. Consider how you might naturally refer to this time in your translation.\n\n### The Son of Man coming on the clouds of heaven\n\nIn [24:30](../24/30.md), Jesus indicates that he, the Son of Man, will “come” on the clouds of heaven. However, he does not indicate the location to which he will “come.” Christians debate whether Jesus is describing his return to earth or his enthronement in heaven. If possible, your translation should allow for both possibilities. See the notes on this verse for translation options.\n\n### “This generation” in [24:34](../24/34.md)\n\nIn [24:34](../24/34.md), Jesus says that what he has described will happen before “this generation” passes away. Many interpretations have been proposed for the group of people to which “this generation” refers:\n1. The people who were alive while Jesus was speaking these words\n2. The people who would be alive when the signs of the end began\n3. People who are like those who did not believe while Jesus was on earth\n4. Jewish people in general throughout history\n5. Humans in general\n\nSince the word that Jesus uses primarily refers to people who are alive at the same time, if possible use a word or phrase that refers to such a group of people. If it would be helpful for your readers, you could include some interpretations of the word in a footnote.\n\n### The days of Noah\n\nIn [24:37–39](../24/37.md), Jesus compares the coming of the Son of Man with the time period of Noah. When Noah was alive, God told him to warn people that an enormous flood was coming. Noah built a large boat named an ark so that he, his family, and many animals could float on the water and survive the flood. However, people did not listen to Noah, and when the flood finally happened, everyone else died. Jesus says that the coming of the Son of Man will similarly surprise people who have not listened to his warnings. Just as the flood began suddenly, so the coming of the Son of Man will begin suddenly. If it would be helpful to your readers, you could include information about Noah in a footnote.\n\n## Important Figures of Speech in this Chapter\n\n### The proverb about the corpse and the vultures\n\nIn [24:28](../24/28.md), Jesus uses or invents a proverb that states that wherever a corpse is, there vultures will gather. He could be using this proverb to indicate that:\n1. the coming of the Son of Man will be very obvious, just as a corpse is obvious because of the vultures that gather near it\n2. people and groups of people that are spiritually dead will certainly be judged and punished, just as a corpse is devoured by vultures\n3. believers who have died (the corpse) will come back to life with the aid of angels (the vultures)\n\nSince Christians debate how Jesus wishes to apply this proverb, it is best to preserve the proverb without explaining its meaning. See the notes on this verse for translation options. (See: [[rc://*/ta/man/translate/writing-proverbs]])\n\n### The parable of the faithful slave and the evil slave\n\nIn [24:45–51](../24/45.md), Jesus tells a story about how a slave might react to being put in charge of the rest of the household when the master goes on a journey. If the slave is wise and faithful, he will do what his master asked him to do. Then, when the master returns, the slave will be rewarded. On the other hand, if the slave is evil, he will abuse the other slaves and feast with drunk people. Jesus tells this story to make his disciples think about how they should behave during the time before his second coming. They should be like the wise and faithful slave, not the evil slave. Your translation should not directly explain the meaning of this parable more than Jesus does, but be sure that your readers understand how to apply the story. (See: [[rc://*/ta/man/translate/figs-parables]])\n\n## Other possible translation difficulties in this chapter\n\n### Singular and plural forms of “you”\n\nMost of the forms of “you” in this chapter appear in teaching that Jesus gives to his disciples. Because of this, most forms of “you” in this chapter are plural. You should assume forms of “you” are plural unless a note specifies that the form is singular. (See: [[rc://*/ta/man/translate/figs-yousingular]]) +24:intro h2a2 0 # Matthew 24 General Notes\n\n## Structure and Formatting\n\n10. Jesus teaches about the final judgment and salvation (23:1-25:46)\n * The disciples ask Jesus about the destruction of the temple and the end of the age (24:1–3)\n * Jesus teaches about the destruction of the temple (24:4–35)\n * Things that will happen in the time before the destruction of the temple (24:4–14)\n * Things that will happen immediately before the destruction of the temple (24:15–28)\n * The coming of the Son of Man (24:29–31)\n * When these things will happen (24:32–35)\n * Jesus teaches about the end of the age (24:36–51)\n * No one knows when this will happen (24:36–41)\n * The need to be alert (24:42–44)\n * The parable of the faithful slave and the evil slave (24:45–51)\n\n### When Jesus speaks about which topics\n\nWhen the disciples speak to Jesus in [24:3](../24/03.md), they ask about two things: first, they want to know when the temple will be destroyed, and second, they want to know about the sign of Jesus’ coming and of the end of the age. Christians disagree about when Jesus is speaking about which topic. He could:\n1. finish speaking about the destruction of the temple in [24:35](../24/35.md) and then go on to speak about his second coming (the outline above follows this view)\n2. finish speaking about the destruction of the temple in [24:28](../24/28.md) and then go on to speak about his second coming\n3. speak about the destruction of the temple as a foreshadowing of the final tribulation in [24:4–28](../24/04.md) and [24:32–35](../24/32.md) and speak about his second coming in [24:29–31](../24/29.md)\n\nSince Christians disagree over when Jesus is speaking about which topic, if possible format your translation so that several interpretations are possible.\n\n## Special Concepts in this Chapter\n\n### The destruction of the temple\n\nThe temple in Jerusalem was a very impressive, large building. Despite that, Jesus predicted that it would be destroyed within the lifetime of those who heard him. In fact, about 40 years later, a Roman army conquered Jerusalem and destroyed the temple.\n\n### The end of the age\n\nThe disciples ask Jesus about “the end of the age,” which both they and Jesus imply is also the time of Jesus’ second coming. The end of the age is the moment when God changes how things are in the present time to how they will be forever after Jesus’ second coming. Consider how you might naturally refer to this time in your translation.\n\n### The Son of Man coming on the clouds of heaven\n\nIn [24:30](../24/30.md), Jesus indicates that he, the Son of Man, will “come” on the clouds of heaven. However, he does not indicate the location to which he will “come.” Christians debate whether Jesus is describing his return to earth or his enthronement in heaven. If possible, your translation should allow for both possibilities. See the notes on this verse for translation options.\n\n### “This generation” in [24:34](../24/34.md)\n\nIn [24:34](../24/34.md), Jesus says that what he has described will happen before “this generation” passes away. Many interpretations have been proposed for the group of people to which “this generation” refers:\n1. The people who were alive while Jesus was speaking these words\n2. The people who would be alive when the signs of the end began\n3. People who are like those who did not believe while Jesus was on earth\n4. Jewish people in general throughout history\n5. Humans in general\n\nSince the word that Jesus uses primarily refers to people who are alive at the same time, if possible use a word or phrase that refers to such a group of people. If it would be helpful for your readers, you could include some interpretations of the word in a footnote.\n\n### The days of Noah\n\nIn [24:37–39](../24/37.md), Jesus compares the coming of the Son of Man with the time period of Noah. When Noah was alive, God told him to warn people that an enormous flood was coming. Noah built a large boat named an ark so that he, his family, and many animals could float on the water and survive the flood. However, people did not listen to Noah, and when the flood finally happened, everyone else died. Jesus says that the coming of the Son of Man will similarly surprise people who have not listened to his warnings. Just as the flood began suddenly, so the coming of the Son of Man will begin suddenly. If it would be helpful to your readers, you could include information about Noah in a footnote.\n\n## Important Figures of Speech in this Chapter\n\n### The proverb about the corpse and the vultures\n\nIn [24:28](../24/28.md), Jesus uses or invents a proverb that states that wherever a corpse is, there vultures will gather. He could be using this proverb to indicate that:\n1. the coming of the Son of Man will be very obvious, just as a corpse is obvious because of the vultures that gather near it\n2. people and groups of people that are spiritually dead will certainly be judged and punished, just as a corpse is devoured by vultures\n3. believers who have died (the corpse) will come back to life with the aid of angels (the vultures)\n\nSince Christians debate how Jesus wishes to apply this proverb, it is best to preserve the proverb without explaining its meaning. See the notes on this verse for translation options. (See: [[rc://*/ta/man/translate/writing-proverbs]])\n\n### The parable of the faithful slave and the evil slave\n\nIn [24:45–51](../24/45.md), Jesus tells a story about how a slave might react to being put in charge of the rest of the household when the master goes on a journey. If the slave is wise and faithful, he will do what his master asked him to do. Then, when the master returns, the slave will be rewarded. On the other hand, if the slave is evil, he will abuse the other slaves and feast with drunk people. Jesus tells this story to make his disciples think about how they should behave during the time before his second coming. They should be like the wise and faithful slave, not the evil slave. Your translation should not directly explain the meaning of this parable more than Jesus does, but be sure that your readers understand how to apply the story. (See: [[rc://*/ta/man/translate/figs-parables]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nMost of the forms of “you” in this chapter appear in teaching that Jesus gives to his disciples. Because of this, most forms of “you” in this chapter are plural. You should assume forms of “you” are plural unless a note specifies that the form is singular. (See: [[rc://*/ta/man/translate/figs-yousingular]]) 24:1 b6uv rc://*/ta/man/translate/figs-go ἐξελθὼν 1 In a context such as this, your language might say “come” instead of **gone**. Alternate translation: “having come out” 24:1 ke79 rc://*/ta/man/translate/figs-explicit ἀπὸ τοῦ ἱεροῦ 1 Here Matthew means that Jesus went out from the temple area. He does not mean that Jesus was in the most sacred parts of the temple building. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “from the temple courtyard” 24:1 di17 rc://*/ta/man/translate/figs-possession τὰς οἰκοδομὰς τοῦ ἱεροῦ 1 Here, Jesus is using the possessive form to describe **buildings** that are in **the temple** area. If this is not clear in your language, you could express the idea in another way. Alternate translation: “the buildings in the temple complex” @@ -4413,7 +4421,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 24:51 jj2z rc://*/ta/man/translate/figs-metaphor διχοτομήσει αὐτὸν 1 Here, the phrase **cut him in two** could refer to: (1) a severe punishment that does not kill the slave. This is supported by how the following clauses imply that the slave is still alive, which he would not be if he had literally been cut in two. Alternate translation: “he will discipline him painfully” (2) the slave literally being cut into two pieces. Alternate translation: “he will have him cut in half” 24:51 pv2d rc://*/ta/man/translate/figs-idiom τὸ μέρος αὐτοῦ μετὰ τῶν ὑποκριτῶν θήσει 1 Here, the phrase **appoint his place with the hypocrites** indicates that the slave will be treated as **the hypocrites** are. More specifically, if the phrase **cut him in two** refers to: (1) a severe punishment, then Jesus indicates that the slave is punished in the same place where **the hypocrites** are punished. Alternate translation: “cause him to be punished where the hypocrites are punished” (2) literally killing the servant, then Jesus indicates that the slave ends up after his death where **the hypocrites** end up: in hell. Alternate translation: “send him to hell with the hypocrites” 24:51 rwd5 ἐκεῖ ἔσται ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων 1 This clause is identical to the last clause in [8:12](../08/12.md). Translate it as you did there. -25:intro qe8a 0 # Matthew 25 General Notes\n\n## Structure and formatting\n\n10. Jesus teaches about the final judgment and salvation (23:1-25:46)\n * The parable of the ten virgins (25:1–13)\n * The parable of the talents (25:14–30)\n * Teaching about the final judgment (25:31–46)\n\n## Special Concepts in this Chapter\n\n### The “lamps”\n\nThe word translated “lamps” throughout [25:1–13](../25/01.md) primarily refers to something that burns and gives light. Most likely, Jesus is either referring to oil lamps, which burn oil using a wick to create a relatively small amount of light, or to torches, which are soaked in oil and lit to create a relatively large amount of light. Since most translations express the idea with a word like “lamp,” the ULT and the UST translate the word as “lamp” and “oil lamp.” Consider whether “lamp” or “torch” better fits what the story narrates and then use the term that is more natural. (See: [[rc://*/tw/dict/bible/other/lamp]])\n\n### Escorting the bridegroom\n\nIn [25:1–13](../25/01.md), Jesus uses wedding customs to illustrate how to wait for his second coming. Unfortunately, we know very little about Jewish wedding customs during this time period. The story that Jesus tells implies that young women would escort the bridegroom to where the wedding celebration would be held. These young women may have been friends of the bride. It is unclear whether this is the first event in the wedding celebration, and it is also unclear exactly where the young women escort the bridegroom. It could be the bride’s parents’ house, a wedding hall, or some other location. Since Jesus does not include any further explanation, and since we do not know much about weddings in this time period, you should avoid giving explanatory information except for clarifying that the young women escort the bridegroom to wherever the wedding event was going to happen.\n\n### Talents\n\nA talent was a unit of weight that, when used for precious metals, was also a unit of money. One talent weighed about 30 kilograms or about 65 pounds. The talent referred to in this chapter was probably worth about 6,000 denarii, that is, about 6,000 days’ wages for a hired worker. The exact amount of money is not important, so you could use a general term in your culture for that amount of money, or you could indicate about how many days’ wages it would be worth. Alternatively, you could spell “talent” how it sounds in your language and then provide a footnote that indicates about how much money this is. (See: [[rc://*/ta/man/translate/translate-bmoney]])\n\n### The final judgment\n\nIn [25:31–46](../25/31.md), Jesus describes some of what will happen at the final judgment when he, the Son of Man and the king, judges everyone. He divides people into two groups, and then he explains that this is based on how they have treated the least important believers. Then, he sends the ones who did not do what was right to eternal punishment, and he takes the ones who did what was right to experience eternal life with him. Jesus describes this scene to explain what the final judgment will be like, not to narrate everything about the final judgment exactly as it will happen, so be sure not to include anything beyond what he describes.\n\n## Important Figures of Speech in this Chapter\n\n### The parable of the ten virgins\n\nIn [25:1–13](../25/01.md), Jesus tells a story about ten young women who are supposed to escort a bridegroom to his wedding celebration. Five of them brought extra oil for their lamps, and five did not. When the bridegroom was late, the five young women who did not have extra oil had to go and buy some more, and they missed the bridegroom and the wedding celebration. Jesus uses this story to illustrate how his followers need to be prepared at all times for when he returns, since they do not know when that will be, just as the young women did not know when the bridegroom was going to arrive. Your translation should not directly explain the meaning of this parable more than Jesus does, but be sure that your readers understand how to apply the story. (See: [[rc://*/ta/man/translate/figs-parables]])\n\n### The parable of the talents\n\nIn [25:14–30](../25/14.md), Jesus tells a story about a rich man who went on a journey. Before he left, he entrusted three of his servants with large sums of money. The first and second servant used the large sums of money to make even more money. The third servant, however, buried the money in the ground to keep it safe and did not make any more money. When the rich man returned, he rewarded the first two servants but punished the third servant. Jesus uses this story to illustrate how his followers should behave during the time before his second coming. They should be like the first two servants, who used what they were given to do useful things. They should not be like the third servant, who did not use what he was given to do anything. Your translation should not directly explain the meaning of this parable more than Jesus does, but be sure that your readers understand how to apply the story. (See: [[rc://*/ta/man/translate/figs-parables]])\n\n## Other possible translation difficulties in this chapter\n\n### Singular and plural forms of “you”\n\nMost of the forms of “you” in this chapter appear in dialogues in the stories that Jesus tells. Because of this, there are many of both singular and plural forms of “you.” However, there are slightly more plural forms of “you” in this chapter, so you should assume forms of “you” are plural unless a note specifies that the form is singular. (See: [[rc://*/ta/man/translate/figs-yousingular]]) +25:intro qe8a 0 # Matthew 25 General Notes\n\n## Structure and Formatting\n\n10. Jesus teaches about the final judgment and salvation (23:1-25:46)\n * The parable of the ten virgins (25:1–13)\n * The parable of the talents (25:14–30)\n * Teaching about the final judgment (25:31–46)\n\n## Special Concepts in this Chapter\n\n### The “lamps”\n\nThe word translated “lamps” throughout [25:1–13](../25/01.md) primarily refers to something that burns and gives light. Most likely, Jesus is either referring to oil lamps, which burn oil using a wick to create a relatively small amount of light, or to torches, which are soaked in oil and lit to create a relatively large amount of light. Since most translations express the idea with a word like “lamp,” the ULT and the UST translate the word as “lamp” and “oil lamp.” Consider whether “lamp” or “torch” better fits what the story narrates and then use the term that is more natural. (See: [[rc://*/tw/dict/bible/other/lamp]])\n\n### Escorting the bridegroom\n\nIn [25:1–13](../25/01.md), Jesus uses wedding customs to illustrate how to wait for his second coming. Unfortunately, we know very little about Jewish wedding customs during this time period. The story that Jesus tells implies that young women would escort the bridegroom to where the wedding celebration would be held. These young women may have been friends of the bride. It is unclear whether this is the first event in the wedding celebration, and it is also unclear exactly where the young women escort the bridegroom. It could be the bride’s parents’ house, a wedding hall, or some other location. Since Jesus does not include any further explanation, and since we do not know much about weddings in this time period, you should avoid giving explanatory information except for clarifying that the young women escort the bridegroom to wherever the wedding event was going to happen.\n\n### Talents\n\nA talent was a unit of weight that, when used for precious metals, was also a unit of money. One talent weighed about 30 kilograms or about 65 pounds. The talent referred to in this chapter was probably worth about 6,000 denarii, that is, about 6,000 days’ wages for a hired worker. The exact amount of money is not important, so you could use a general term in your culture for that amount of money, or you could indicate about how many days’ wages it would be worth. Alternatively, you could spell “talent” how it sounds in your language and then provide a footnote that indicates about how much money this is. (See: [[rc://*/ta/man/translate/translate-bmoney]])\n\n### The final judgment\n\nIn [25:31–46](../25/31.md), Jesus describes some of what will happen at the final judgment when he, the Son of Man and the king, judges everyone. He divides people into two groups, and then he explains that this is based on how they have treated the least important believers. Then, he sends the ones who did not do what was right to eternal punishment, and he takes the ones who did what was right to experience eternal life with him. Jesus describes this scene to explain what the final judgment will be like, not to narrate everything about the final judgment exactly as it will happen, so be sure not to include anything beyond what he describes.\n\n## Important Figures of Speech in this Chapter\n\n### The parable of the ten virgins\n\nIn [25:1–13](../25/01.md), Jesus tells a story about ten young women who are supposed to escort a bridegroom to his wedding celebration. Five of them brought extra oil for their lamps, and five did not. When the bridegroom was late, the five young women who did not have extra oil had to go and buy some more, and they missed the bridegroom and the wedding celebration. Jesus uses this story to illustrate how his followers need to be prepared at all times for when he returns, since they do not know when that will be, just as the young women did not know when the bridegroom was going to arrive. Your translation should not directly explain the meaning of this parable more than Jesus does, but be sure that your readers understand how to apply the story. (See: [[rc://*/ta/man/translate/figs-parables]])\n\n### The parable of the talents\n\nIn [25:14–30](../25/14.md), Jesus tells a story about a rich man who went on a journey. Before he left, he entrusted three of his servants with large sums of money. The first and second servant used the large sums of money to make even more money. The third servant, however, buried the money in the ground to keep it safe and did not make any more money. When the rich man returned, he rewarded the first two servants but punished the third servant. Jesus uses this story to illustrate how his followers should behave during the time before his second coming. They should be like the first two servants, who used what they were given to do useful things. They should not be like the third servant, who did not use what he was given to do anything. Your translation should not directly explain the meaning of this parable more than Jesus does, but be sure that your readers understand how to apply the story. (See: [[rc://*/ta/man/translate/figs-parables]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nMost of the forms of “you” in this chapter appear in dialogues in the stories that Jesus tells. Because of this, there are many of both singular and plural forms of “you.” However, there are slightly more plural forms of “you” in this chapter, so you should assume forms of “you” are plural unless a note specifies that the form is singular. (See: [[rc://*/ta/man/translate/figs-yousingular]]) 25:1 em28 rc://*/ta/man/translate/figs-explicit τότε 1 Here, **Then** refers to the time in the future when Jesus will return to the world. He called this time “the coming of the Son of Man” in [24:37](../24/37.md) and the “day your Lord is coming” in [24:42](../24/42.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “At the time I return to the world” 25:1 zfdl rc://*/ta/man/translate/figs-parables τότε ὁμοιωθήσεται ἡ Βασιλεία τῶν Οὐρανῶν δέκα παρθένοις 1 To teach his disciples, Jesus offers a story or illustration. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “Listen to this story: then the kingdom of the heavens will be compared to ten virgins” 25:1 pg5i rc://*/ta/man/translate/figs-metonymy ὁμοιωθήσεται ἡ Βασιλεία τῶν Οὐρανῶν 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who does the comparing, it is clear from the context that it is Jesus himself. Alternate translation: “I will compare the kingdom of the heavens to” or “the kingdom of the heavens will be comparable to” @@ -4621,7 +4629,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 25:46 t0ks rc://*/ta/man/translate/figs-abstractnouns εἰς κόλασιν αἰώνιον 1 If your language does not use an abstract noun for the idea of **punishment**, you could express the same idea in another way. Alternate translation: “to be punished eternally” 25:46 tifh rc://*/ta/man/translate/figs-ellipsis οἱ & δίκαιοι εἰς ζωὴν αἰώνιον 1 Jesus is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “the righteous ones will go away into eternal life” 25:46 kq5b rc://*/ta/man/translate/figs-abstractnouns εἰς ζωὴν αἰώνιον 1 If your language does not use an abstract noun for the idea of **life**, you could express the same idea in another way. Alternate translation: “to live eternally” -26:intro mtq8 0 # Matthew 26 General Notes\n\n## Structure and Formatting\n\n11. The crucifixion of Jesus, his death and resurrection (26:1-28:19)\n * The chief priests and elders plan to kill Jesus (26:1–5)\n * A woman anoints Jesus (26:6–13)\n * Judas agrees to hand Jesus over (26:14–16)\n * Jesus’ last meal with his disciples (26:17–29)\n * Jesus predicts that his disciples will deny him (26:30–35)\n * Jesus prays in Gethsemane (26:36–46)\n * Judas hands Jesus over (26:47–56)\n * Jesus’ trial before the Jewish council (26:57–68)\n * Peter denies Jesus three times (26:69–75)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in [26:31](../26/31.md), which is a quote from [Zechariah 13:7](../zec/13/07.md).\n\n## Special concepts in this Chapter\n\n### Perfumed oil\n\nIn [26:6–13](../26/06.md), a woman anoints Jesus with perfumed oil. The kind that the woman uses was very expensive. People would use these oils to make themselves look and smell good. Also, they used oils to anoint corpses before they buried them, possibly to keep them from smelling. In this story, the woman uses the oil to honor Jesus, and Jesus also interprets it as a preparation for his burial. Make sure that your readers understand what anointing with this kind of oil means. (See: [[rc://*/tw/dict/bible/other/oil]])\n\n### Denying Jesus\n\nThroughout this chapter, Jesus and his disciples speak about “denying” Jesus. If a disciple denies Jesus, the disciple claims to have no connection with Jesus, neither knowing nor following him. Consider how you might naturally express this idea in your language.\n\n### Jesus’ trial before the Jewish council\n\nIn [26:57–68](../26/57.md), Matthew narrates Jesus’ trial before the Jewish council. Since Jerusalem was governed by the Roman empire, the Roman governor, Pilate, was the only one who could actually have someone executed. So, the Jewish council needed to find evidence against Jesus that proved that he did something for which the Roman governor would execute him. This trial, then, was a preliminary step. They first needed to find good evidence to condemn Jesus, and then they needed to present evidence to the Roman governor that would lead to him executing Jesus. While you should not explain all these details in your translation, make sure that your translation does fit with this general idea.\n\n### The Son of Man coming on the clouds of heaven\n\nIn [26:64](../26/64.md), Jesus indicates that he, the Son of Man, will “come” on the clouds of heaven. However, he does not indicate the location to which he will “come.” Christians debate whether Jesus is describing his return to earth or his enthronement in heaven. If possible, your translation should allow for both possibilities. See the notes on this verse for translation options.\n\n### Peter’s accent\n\nIn [26:73](../26/73.md), people who are standing near Peter tell him that they think he was one of Jesus’ disciples. They back up this claim by referring to his “speech,” by which they mean his accent and choice of words. In other words, Peter’s accent and word choice make it clear that he is from Galilee, where Jesus was from. So, they infer that Peter came to Jerusalem from Galilee with Jesus. Make sure that it is clear in your translation that the people standing near Peter are speaking about his accent and word choice that prove that he is from a specific region.\n\n## Important Figures of Speech in this Chapter\n\n### Metaphor with bread and cup\n\nIn [26:26–28](../26/26.md), Jesus identifies bread as “my body” and wine in a cup as “my blood of the covenant.” These metaphors can be understood in at least three primary ways: (1) the bread and wine somehow become Jesus’ body and blood; (2) Jesus’ body and blood are present, physically or spiritually, in the bread and wine; or (3) the bread and wine memorialize or symbolize Jesus’ body and blood. Christians are divided on this question, and metaphors that link body and blood to bread and wine are very significant in the Bible and in Christian teaching. For these reasons, it is best to preserve these metaphors without expressing them as similes or in another nonfigurative way. If you must express them in another way, see the notes on [26:26–28](../26/26.md) for translation possibilities. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nMost of the forms of “you” in this chapter appear in dialogue, which can include both individuals and groups. Because of this, there are many of both singular and plural forms of “you.” However, there are slightly more plural forms of “you” in this chapter, so you should assume forms of “you” are plural unless a note specifies that the form is singular. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### The answer “You said it”\n\nIn [26:25](../26/25.md) and [26:64](../26/64.md), Jesus answers questions with the clause “You said it.” He uses this answer because he does not want to directly say “yes,” but he wants to imply that what the person asked is true in some way. In other words, Jesus’ answer indirectly provides a positive answer to the question. If possible, you should use a comparable phrase that gives an indirect positive answer to a question. If necessary, you could use a more direct answer, as modeled by the UST. See the notes on these verses for translation options that are more indirect.\n\n### Judas’ kiss for Jesus\n\nIn [26:49](../mat/26/49.md), Matthew describes how Judas kissed Jesus so the soldiers would know whom to arrest. In this culture, when men greeted other men who were family or friends, they would **kiss** them, probably on one cheek or on both cheeks. If men would not greet each other with a kiss in your culture, you could explain the purpose of the kiss, or you could translate the expression in a more general way. See the notes on this verse for translation options. (See: [[rc://*/tw/dict/bible/other/kiss]])\n +26:intro mtq8 0 # Matthew 26 General Notes\n\n## Structure and Formatting\n\n11. The crucifixion of Jesus, his death, and his resurrection (26:1-28:19)\n * The chief priests and elders plan to kill Jesus (26:1–5)\n * A woman anoints Jesus (26:6–13)\n * Judas agrees to hand Jesus over (26:14–16)\n * Jesus’ last meal with his disciples (26:17–29)\n * Jesus predicts that his disciples will deny him (26:30–35)\n * Jesus prays in Gethsemane (26:36–46)\n * Judas hands Jesus over (26:47–56)\n * Jesus’ trial before the Jewish council (26:57–68)\n * Peter denies Jesus three times (26:69–75)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in [26:31](../26/31.md), which is a quote from [Zechariah 13:7](../zec/13/07.md).\n\n## Special concepts in this Chapter\n\n### Perfumed oil\n\nIn [26:6–13](../26/06.md), a woman anoints Jesus with perfumed oil. The kind that the woman uses was very expensive. People would use these oils to make themselves look and smell good. Also, they used oils to anoint corpses before they buried them, possibly to keep them from smelling. In this story, the woman uses the oil to honor Jesus, and Jesus also interprets it as a preparation for his burial. Make sure that your readers understand what anointing with this kind of oil means. (See: [[rc://*/tw/dict/bible/other/oil]])\n\n### Denying Jesus\n\nThroughout this chapter, Jesus and his disciples speak about “denying” Jesus. If a disciple denies Jesus, the disciple claims to have no connection with Jesus, neither knowing nor following him. Consider how you might naturally express this idea in your language.\n\n### Jesus’ trial before the Jewish council\n\nIn [26:57–68](../26/57.md), Matthew narrates Jesus’ trial before the Jewish council. Since Jerusalem was governed by the Roman empire, the Roman governor, Pilate, was the only one who could actually have someone executed. So, the Jewish council needed to find evidence against Jesus that proved that he did something for which the Roman governor would execute him. This trial, then, was a preliminary step. They first needed to find good evidence to condemn Jesus, and then they needed to present evidence to the Roman governor that would lead to him executing Jesus. While you should not explain all these details in your translation, make sure that your translation does fit with this general idea.\n\n### The Son of Man coming on the clouds of heaven\n\nIn [26:64](../26/64.md), Jesus indicates that he, the Son of Man, will “come” on the clouds of heaven. However, he does not indicate the location to which he will “come.” Christians debate whether Jesus is describing his return to earth or his enthronement in heaven. If possible, your translation should allow for both possibilities. See the notes on this verse for translation options.\n\n### Peter’s accent\n\nIn [26:73](../26/73.md), people who are standing near Peter tell him that they think he was one of Jesus’ disciples. They back up this claim by referring to his “speech,” by which they mean his accent and choice of words. In other words, Peter’s accent and word choice make it clear that he is from Galilee, where Jesus was from. So, they infer that Peter came to Jerusalem from Galilee with Jesus. Make sure that it is clear in your translation that the people standing near Peter are speaking about his accent and word choice that prove that he is from a specific region.\n\n## Important Figures of Speech in this Chapter\n\n### Metaphor with bread and cup\n\nIn [26:26–28](../26/26.md), Jesus identifies bread as “my body” and wine in a cup as “my blood of the covenant.” These metaphors can be understood in at least three primary ways: (1) the bread and wine somehow become Jesus’ body and blood; (2) Jesus’ body and blood are present, physically or spiritually, in the bread and wine; or (3) the bread and wine memorialize or symbolize Jesus’ body and blood. Christians are divided on this question, and metaphors that link body and blood to bread and wine are very significant in the Bible and in Christian teaching. For these reasons, it is best to preserve these metaphors without expressing them as similes or in another nonfigurative way. If you must express them in another way, see the notes on [26:26–28](../26/26.md) for translation possibilities. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nMost of the forms of “you” in this chapter appear in dialogue, which can include both individuals and groups. Because of this, there are many of both singular and plural forms of “you.” However, there are slightly more plural forms of “you” in this chapter, so you should assume forms of “you” are plural unless a note specifies that the form is singular. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### The answer “You said it”\n\nIn [26:25](../26/25.md) and [26:64](../26/64.md), Jesus answers questions with the clause “You said it.” He uses this answer because he does not want to directly say “yes,” but he wants to imply that what the person asked is true in some way. In other words, Jesus’ answer indirectly provides a positive answer to the question. If possible, you should use a comparable phrase that gives an indirect positive answer to a question. If necessary, you could use a more direct answer, as modeled by the UST. See the notes on these verses for translation options that are more indirect.\n\n### Judas’ kiss for Jesus\n\nIn [26:49](../mat/26/49.md), Matthew describes how Judas kissed Jesus so the soldiers would know whom to arrest. In this culture, when men greeted other men who were family or friends, they would **kiss** them, probably on one cheek or on both cheeks. If men would not greet each other with a kiss in your culture, you could explain the purpose of the kiss, or you could translate the expression in a more general way. See the notes on this verse for translation options. (See: [[rc://*/tw/dict/bible/other/kiss]])\n 26:1 i35c rc://*/ta/man/translate/writing-endofstory καὶ ἐγένετο ὅτε ἐτέλεσεν ὁ Ἰησοῦς πάντας τοὺς λόγους τούτους, εἶπεν τοῖς μαθηταῖς αὐτοῦ 1 These clauses mark the end of Jesus’ teaching by stating that Jesus finished speaking to his disciples and then describing what he did next. Use a natural form in your language for expressing the conclusion of a story. Alternate translation: “At that time, Jesus finished all these words. Then, he said to his disciples” 26:1 z15a rc://*/ta/man/translate/figs-metonymy πάντας τοὺς λόγους τούτους 1 Here Matthew uses the term **words** to refer to what Jesus said. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “speaking all these words” 26:2 lpo7 rc://*/ta/man/translate/translate-tense γίνεται & παραδίδοται 1 Here because Jesus is sure that these things will happen, he uses the present to refer to events that will happen in the future. If it would be helpful in your language, you could use the future tense here. Alternate translation: “will happen … will be handed over” @@ -4646,7 +4654,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 26:7 sjky rc://*/ta/man/translate/figs-possession ἀλάβαστρον μύρου βαρυτίμου 1 Matthew is using the possessive form to describe **an alabaster jar** that is filled with **very expensive perfumed oil**. If it would be helpful in your language, you could use express the idea in another way. Alternate translation: “an alabaster jar full of very expensive perfumed oil” 26:7 bhs8 rc://*/ta/man/translate/translate-unknown ἀλάβαστρον 1 The word **alabaster** is the name of a soft, white stone. People stored precious and valuable items in jars made from alabaster. If your readers would not be familiar with this type of stone, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “a white stone jar” 26:7 yu67 rc://*/ta/man/translate/translate-unknown μύρου βαρυτίμου 1 This **oil** had fragrant additives. To make a themselves have a nice smell, people would rub the oil on themselves or sprinkle their clothing with it. Matthew indicates that this was particularly **expensive** oil. If your readers would not be familiar with this type of oil, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “of very expensive oil with perfume in it”\n -26:7 hqyw rc://*/ta/man/translate/grammar-connect-time-simultaneous τῆς κεφαλῆς αὐτοῦ ἀνακειμένου 1 Here, the phrase **{he} reclining to eat** refers to something that was happening while the woman **poured** the oil on Jesus’ head. If it would be helpful in your language, you could use a word or phrase that introduces a simultaneous action. Alternate translation: “his head as he was reclining to eat” +26:7 hqyw rc://*/ta/man/translate/grammar-connect-time-simultaneous τῆς κεφαλῆς αὐτοῦ ἀνακειμένου 1 Here, the phrase **{he} reclining to eat** refers to something that was happening while the woman **poured** the oil on Jesus’ head. If it would be helpful in your language, you could use a word or phrase that introduces a simultaneous action. Alternate translation: “his head as he was reclining to eat” 26:7 ukb9 rc://*/ta/man/translate/translate-unknown ἀνακειμένου 1 In Jesus’ culture, people would usually recline, or lay on one side, when they were eating. If it would be helpful in your language, you could refer to the position in which people eat in your culture, or you could just refer to eating. See how you translated the similar phrase in [9:10](../09/10.md). Alternate translation: “he sitting down to eat” or “he eating” 26:8 yjab rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the word **Now** introduces the next thing that happened. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **Now** untranslated. Alternate translation: “Then,” 26:8-9 xarg rc://*/ta/man/translate/figs-quotations λέγοντες, εἰς τί ἡ ἀπώλεια αὕτη & ἐδύνατο γὰρ τοῦτο πραθῆναι πολλοῦ καὶ δοθῆναι πτωχοῖς 1 It may be more natural in your language to have an indirect quotation here. Alternate translation: “asking what the waste was for and saying that the perfume was able to have been sold for much and then given to the poor” @@ -4666,7 +4674,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 26:11 rhbf rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 Here, the word **For** introduces a reason why Jesus rebukes the disciples for saying that the woman should have given money to the poor instead of pouring the perfume on Jesus’ head. If it would be helpful in your language, you could use a word or phrase that introduces a reason or basis for a rebuke, or you could leave **For** untranslated. Alternate translation: “I am rebuking you because” or “Here is why I say that:” 26:11 o93p rc://*/ta/man/translate/figs-explicit πάντοτε & τοὺς πτωχοὺς ἔχετε μεθ’ ἑαυτῶν 1 Here Jesus implies that they will always have the opportunity of giving to the poor. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “you always have the poor with you, and you can give to them whenever you desire to do so” 26:11 wsp9 rc://*/ta/man/translate/figs-nominaladj τοὺς πτωχοὺς 1 Jesus is using the adjective **poor** as a noun to mean poor people. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “people who are poor” -26:12 usm6 rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 Here, the word **For** introduces a further explanation about why what the woman did was a “good work.” If it would be helpful in your language, you could use a word or phrase that introduces further explanation, or you could leave **For** untranslated. Alternate translation: “In fact,” or “Further,” +26:12 usm6 rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 Here, the word **For** introduces a further explanation about why what the woman did was a “good work.” If it would be helpful in your language, you could use a word or phrase that introduces further explanation, or you could leave **For** untranslated. Alternate translation: “In fact,” or “Further,” 26:12 vk5w rc://*/ta/man/translate/translate-unknown τὸ μύρον 1 See how you translated **perfumed oil** in [26:7](../26/07.md). Alternate translation: “oil with perfume in it” 26:12 g8x1 rc://*/ta/man/translate/figs-abstractnouns πρὸς τὸ ἐνταφιάσαι με 1 If your language does not use an abstract noun for the idea of **burial**, you could express the same idea in another way. Alternate translation: “to prepare me to be buried” 26:13 xs1w ἀμὴν, λέγω ὑμῖν 1 Jesus says this to emphasize what he is about to tell his disciples. Use a natural form in your language for emphasizing the truth and importance of a statement. Alternate translation: “I can assure you” @@ -4760,7 +4768,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 26:32 g7px rc://*/ta/man/translate/figs-go προάξω 1 In a context such as this, your language might say “come” instead of **go**. Alternate translation: “I will come ahead of” 26:33 kott rc://*/ta/man/translate/grammar-connect-condition-hypothetical εἰ πάντες σκανδαλισθήσονται 1 Peter is suggesting that this is a hypothetical condition, that **all** might **be caused to stumble**. Use a natural form in your language for introducing a situation that could happen. Alternate translation: “Were all to be caused to stumble” 26:33 m2un rc://*/ta/man/translate/figs-metaphor σκανδαλισθήσονται ἐν σοί & σκανδαλισθήσομαι 1 Here Peter speaks as if Jesus were a lump or rock that his disciples could **stumble on**. He means that they may reject and desert Jesus because of what will happen to him. If it would be helpful in your language, you could state the meaning plainly. See how you expressed the idea [26:31](../26/31.md). Alternate translation: “will desert you because of what will happen to you … will desert you” or “will run away from you … will run away”\n -26:33 u6r9 rc://*/ta/man/translate/figs-activepassive σκανδαλισθήσονται & σκανδαλισθήσομαι 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “will stumble … will stumble” +26:33 u6r9 rc://*/ta/man/translate/figs-activepassive σκανδαλισθήσονται & σκανδαλισθήσομαι 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “will stumble … will stumble” 26:33 j6r9 rc://*/ta/man/translate/figs-yousingular σοί 1 Because Peter is talking to Jesus, the word **you** here is singular. 26:34 sf9x ἀμὴν, λέγω σοι 1 Jesus says this to emphasize what he is about to tell Peter. Use a natural form in your language for emphasizing the truth and importance of a statement. Alternate translation: “I can assure you” 26:34 y1gz rc://*/ta/man/translate/figs-yousingular σοι & ἀπαρνήσῃ 1 Since Jesus is talking to Peter, the word **you** throughout this verse is singular. @@ -4965,7 +4973,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 26:75 r39l rc://*/ta/man/translate/figs-yousingular ἀπαρνήσῃ 1 Since Jesus had said this to Peter, the word **you** here is singular. 26:75 rgvk rc://*/ta/man/translate/figs-explicit ἐξελθὼν ἔξω 1 This expression means that Peter left the courtyard and went completely **outside** the area where the house of the high priest was. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “having gone out of the courtyard and away from the house” 26:75 hjr7 rc://*/ta/man/translate/figs-go ἐξελθὼν 1 In a context such as this, your language might say “come” instead of **gone**. Alternate translation: “having come” -27:intro deu4 0 # Matthew 27 General Notes\n\n## Structure and Formatting\n\n11. The crucifixion of Jesus, his death and resurrection (26:1-28:19)\n * The Jewish council sends Jesus to Pilate, the governor (27:1–2)\n * Judas repents and kills himself (27:3–10)\n * Jesus’ trial before Pilate, the governor (27:11–26)\n * Jesus is crucified (27:27–56)\n * The soldiers mock Jesus (27:27–31)\n * Jesus is crucified, and people mock him (27:32–44)\n * Jesus dies (27:45–56)\n * Joseph of Arimathea buries Jesus’ body (27:57–61)\n * The chief priests and Pharisees secure Jesus’ tomb (27:62–66)\n\n## Special Concepts in this Chapter\n\n### The prophecy about the 30 pieces of silver and the field of the potter\n\nIn [27:3–8](../27/03.md), Matthew tells the story of how Judas returned the 30 pieces of silver that the Jewish leaders had paid him to hand Jesus over. The leaders used that money to buy “the field of the potter” as a burial ground for foreigners. Then, in [27:9–10](../27/09.md), Matthew indicates that these events “fulfilled” what the prophet Jeremiah spoke. Then, Matthew summarizes or paraphrases [Zechariah 11:12–13](../zec/11/12.md), [Jeremiah 19:1–13](../jer/19/01.md), and [Jeremiah 32:6–9](../jer/32/06.md). These passages speak about a potter, 30 pieces of silver, or someone buying a field. Since Matthew indicates that he is referring to what Jeremiah said, you too should indicate that these words come from Jeremiah. If it would be helpful in your language, you could use a form that indicates that Matthew is summarizing or paraphrasing from another text.\n\n### The drinks that people offered to Jesus\n\nIn [27:34](../27/34.md), the soldiers offer Jesus “wine mixed with gall.” In [27:48](../27/48.md), someone offers Jesus “vinegar.” In both cases, scholars debate whether people offered these drinks to help Jesus by easing the pain or quenching his thirst or whether they offered these drinks to torment Jesus by giving him a bad-tasting drink. Since it is not obvious what the purpose of the drinks were, if possible express the idea in such a way that your readers could draw either conclusion. If it would be helpful for your readers, you could include some extra information in a footnote. See the notes on these verses for translation options.\n\n### Calling Elijah\n\nIn [27:46](../27/46.md), Jesus calls out “Eli, Eli,” which is how Jesus said “My God, my God” in his language. Some of the people standing there misheard him and thought that he was calling out to “Elijah,” a prophet with a name that sounds like “Eli.” There is a story about this Elijah in [2 Kings 2:11–12](../2ki/02/11.md), where God takes him into heaven. So, some people believed that Elijah did not die and would someday return. The people who thought Jesus was calling to Elijah thought that he was asking Elijah to return and rescue him. If your readers would not understand why the people standing near Jesus speak about Elijah, you could include some extra information in your translation or include this information in a footnote. (See: [[rc://*/tw/dict/bible/names/elijah]])\n\n### The curtain of the temple tearing from top to bottom\n\nThe “curtain” to which Matthew refers in [27:51](../27/51.md) could be either the curtain that separated the Most Holy Place from the rest of the temple, or it could be the curtain that separated the Holy Place from the rest of the temple area. Matthew indicates that this curtain tore from the top to the bottom, which means that a person did not do it. Christians debate what the tearing of this curtain might have symbolized. There are at least three major options:\n\n1. the tearing of the curtain could indicate that access to God is now available to everyone.\n2. the tearing of the curtain could indicate that God is going to destroy the temple.\n3. the tearing of the curtain could indicate that God is about to do something powerful.\n\nSince Matthew does not explain what the tearing of the curtain means, you should not explain it in your translation. However, if it would be helpful for your readers, you could include what it might mean in a footnote.\n\n### The tomb of Joseph of Arimathea\n\nThe tomb in which Jesus was buried ([27:60](../27/60.md)) was the kind of tomb in which wealthy Jewish families buried their dead. It was an large hole or room cut into a rock. It had a flat place on one side where they could place the body after they had put oil and spices on it and wrapped it in cloth. Then they would roll a large rock in front of the tomb so no one could see inside or enter.\n\n### Sealing the tomb\n\nIn [27:66](../27/66.md), Matthew indicates that the chief priests and Pharisees “sealed” Jesus tomb. This means that they used something, probably wax on which they put a special symbol, to mark the stone that closed the tomb. It is not clear exactly where they put the “seal.” They might have attached it to the edge of the stone. They might have tied a rope around the stone and put the “seal” there. However, it was done, anyone who wanted to open the tomb would have to damage the “seal,” and the chief priests and Pharisees would know that someone had broken in. If your readers would not understand what the chief priests and Pharisees did, you could use a descriptive phrase or include some of this information in a footnote. (See: [[rc://*/tw/dict/bible/other/seal]])\n\n## Important Figures of Speech in this Chapter\n\n### Sarcasm\n\nIn this chapter, people mock Jesus several times. First, in [27:28–29](../27/28.md), the soldiers pretend like Jesus is a king. They give him a scarlet robe, a crown of thorns, and a reed, and they pretend to greet him as a king. They do not actually believe that Jesus is a king, so they are doing these things sarcastically to make fun of Jesus. Second, in [27:40–43](../27/40.md), people walking by and the Jewish leaders tell Jesus to save himself, to come down from the cross, and to wait for God to rescue him. They do not actually believe that he can do these things, so they are speaking sarcastically to make fun of Jesus. Make sure that it is clear in your translation that these are sarcastic actions done to make fun of Jesus. See the notes on these verses for translation options. (See: [[rc:///ta/man/translate/figs-irony]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nMost of the forms of “you” in this chapter appear in conversations, and many of the conversations are with one person. Because of this, the majority of the forms of “you” in this chapter are singular. So, you should assume forms of “you” are singular unless a note specifies that the form is plural. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### Eli, Eli, lama sabachthani?\n\nIn [27:46](../27/46.md), Matthew spells out the sounds of the words that Jesus spoke in his own language. The words “lama sabachthani” are Aramaic, but it is unclear whether the words “Eli, Eli” are Aramaic or Hebrew. Either way, Matthew translates the words later on in the verse as “My God, my God, why did you forsake me?” You can express the idea as Matthew did by spelling out how the words sound and then translating their meaning in your language. (See: [[rc://*/ta/man/translate/translate-transliterate]]) +27:intro deu4 0 # Matthew 27 General Notes\n\n## Structure and Formatting\n\n11. The crucifixion of Jesus, his death, and his resurrection (26:1-28:19)\n * The Jewish council sends Jesus to Pilate, the governor (27:1–2)\n * Judas repents and kills himself (27:3–10)\n * Jesus’ trial before Pilate, the governor (27:11–26)\n * Jesus is crucified (27:27–56)\n * The soldiers mock Jesus (27:27–31)\n * Jesus is crucified, and people mock him (27:32–44)\n * Jesus dies (27:45–56)\n * Joseph of Arimathea buries Jesus’ body (27:57–61)\n * The chief priests and Pharisees secure Jesus’ tomb (27:62–66)\n\n## Special Concepts in this Chapter\n\n### The prophecy about the 30 pieces of silver and the field of the potter\n\nIn [27:3–8](../27/03.md), Matthew tells the story of how Judas returned the 30 pieces of silver that the Jewish leaders had paid him to hand Jesus over. The leaders used that money to buy “the field of the potter” as a burial ground for foreigners. Then, in [27:9–10](../27/09.md), Matthew indicates that these events “fulfilled” what the prophet Jeremiah spoke. Then, Matthew summarizes or paraphrases [Zechariah 11:12–13](../zec/11/12.md), [Jeremiah 19:1–13](../jer/19/01.md), and [Jeremiah 32:6–9](../jer/32/06.md). These passages speak about a potter, 30 pieces of silver, or someone buying a field. Since Matthew indicates that he is referring to what Jeremiah said, you too should indicate that these words come from Jeremiah. If it would be helpful in your language, you could use a form that indicates that Matthew is summarizing or paraphrasing from another text.\n\n### The drinks that people offered to Jesus\n\nIn [27:34](../27/34.md), the soldiers offer Jesus “wine mixed with gall.” In [27:48](../27/48.md), someone offers Jesus “vinegar.” In both cases, scholars debate whether people offered these drinks to help Jesus by easing the pain or quenching his thirst or whether they offered these drinks to torment Jesus by giving him a bad-tasting drink. Since it is not obvious what the purpose of the drinks were, if possible express the idea in such a way that your readers could draw either conclusion. If it would be helpful for your readers, you could include some extra information in a footnote. See the notes on these verses for translation options.\n\n### Calling Elijah\n\nIn [27:46](../27/46.md), Jesus calls out “Eli, Eli,” which is how Jesus said “My God, my God” in his language. Some of the people standing there misheard him and thought that he was calling out to “Elijah,” a prophet with a name that sounds like “Eli.” There is a story about this Elijah in [2 Kings 2:11–12](../2ki/02/11.md), where God takes him into heaven. So, some people believed that Elijah did not die and would someday return. The people who thought Jesus was calling to Elijah thought that he was asking Elijah to return and rescue him. If your readers would not understand why the people standing near Jesus speak about Elijah, you could include some extra information in your translation or include this information in a footnote. (See: [[rc://*/tw/dict/bible/names/elijah]])\n\n### The curtain of the temple tearing from top to bottom\n\nThe “curtain” to which Matthew refers in [27:51](../27/51.md) could be either the curtain that separated the Most Holy Place from the rest of the temple, or it could be the curtain that separated the Holy Place from the rest of the temple area. Matthew indicates that this curtain tore from the top to the bottom, which means that a person did not do it. Christians debate what the tearing of this curtain might have symbolized. There are at least three major options:\n\n1. the tearing of the curtain could indicate that access to God is now available to everyone.\n2. the tearing of the curtain could indicate that God is going to destroy the temple.\n3. the tearing of the curtain could indicate that God is about to do something powerful.\n\nSince Matthew does not explain what the tearing of the curtain means, you should not explain it in your translation. However, if it would be helpful for your readers, you could include what it might mean in a footnote.\n\n### The tomb of Joseph of Arimathea\n\nThe tomb in which Jesus was buried ([27:60](../27/60.md)) was the kind of tomb in which wealthy Jewish families buried their dead. It was an large hole or room cut into a rock. It had a flat place on one side where they could place the body after they had put oil and spices on it and wrapped it in cloth. Then they would roll a large rock in front of the tomb so no one could see inside or enter.\n\n### Sealing the tomb\n\nIn [27:66](../27/66.md), Matthew indicates that the chief priests and Pharisees “sealed” Jesus tomb. This means that they used something, probably wax on which they put a special symbol, to mark the stone that closed the tomb. It is not clear exactly where they put the “seal.” They might have attached it to the edge of the stone. They might have tied a rope around the stone and put the “seal” there. However, it was done, anyone who wanted to open the tomb would have to damage the “seal,” and the chief priests and Pharisees would know that someone had broken in. If your readers would not understand what the chief priests and Pharisees did, you could use a descriptive phrase or include some of this information in a footnote. (See: [[rc://*/tw/dict/bible/other/seal]])\n\n## Important Figures of Speech in this Chapter\n\n### Sarcasm\n\nIn this chapter, people mock Jesus several times. First, in [27:28–29](../27/28.md), the soldiers pretend like Jesus is a king. They give him a scarlet robe, a crown of thorns, and a reed, and they pretend to greet him as a king. They do not actually believe that Jesus is a king, so they are doing these things sarcastically to make fun of Jesus. Second, in [27:40–43](../27/40.md), people walking by and the Jewish leaders tell Jesus to save himself, to come down from the cross, and to wait for God to rescue him. They do not actually believe that he can do these things, so they are speaking sarcastically to make fun of Jesus. Make sure that it is clear in your translation that these are sarcastic actions done to make fun of Jesus. See the notes on these verses for translation options. (See: [[rc:///ta/man/translate/figs-irony]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nMost of the forms of “you” in this chapter appear in conversations, and many of the conversations are with one person. Because of this, the majority of the forms of “you” in this chapter are singular. So, you should assume forms of “you” are singular unless a note specifies that the form is plural. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### Eli, Eli, lama sabachthani?\n\nIn [27:46](../27/46.md), Matthew spells out the sounds of the words that Jesus spoke in his own language. The words “lama sabachthani” are Aramaic, but it is unclear whether the words “Eli, Eli” are Aramaic or Hebrew. Either way, Matthew translates the words later on in the verse as “My God, my God, why did you forsake me?” You can express the idea as Matthew did by spelling out how the words sound and then translating their meaning in your language. (See: [[rc://*/ta/man/translate/translate-transliterate]]) 27:1 qe1s rc://*/ta/man/translate/writing-newevent δὲ 1 Here, the word **Now** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **Now** untranslated. Alternate translation: “Then,” 27:1 ezsh rc://*/ta/man/translate/figs-idiom συμβούλιον ἔλαβον & κατὰ τοῦ Ἰησοῦ 1 Here, the phrase **took counsel against Jesus** indicates that the chief priests and elders were working together to figure out ways to harm Jesus. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. See how you translated the similar construction in [12:14](../12/14.md). Alternate translation: “made plans concerning Jesus” or “came up with ideas about what they could do with Jesus” 27:1 cm46 rc://*/ta/man/translate/figs-explicit ὥστε θανατῶσαι αὐτόν 1 Because the Roman authorities did not allow the Jewish leaders to execute people, the Jewish leaders had to convince the Roman authorities to execute people for them. If it would be helpful in your language, you could state this explicitly. Alternate translation: “so as to convince the Roman authorities to put him to death” @@ -5058,7 +5066,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 27:22 ttva rc://*/ta/man/translate/figs-activepassive σταυρωθήτω 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “Crucify him” 27:23 syuz rc://*/ta/man/translate/grammar-connect-logic-contrast δὲ -1 In both places, the word **But** introduces what a Pilate or the crowds say in contrast to what the other person or people said. If it would be helpful in your language, you could use words or phrases that introduce this kind of contrast, or you could leave **But** untranslated. Alternate translation: “In response, … In response,” or “However, … Yet” 27:23 m5jm rc://*/ta/man/translate/figs-rquestion τί γὰρ κακὸν ἐποίησεν? 1 Pilate is using the question form to emphasize that he thinks that Jesus has not done any **evil**. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “Despite what you say, he did not do evil” or “Yet he has certainly not done evil!” -27:23 cw7o rc://*/ta/man/translate/grammar-connect-logic-result τί γὰρ 1 Here, the word **For** indicates that Pilate is asking for a reason why the crowd wants him to crucify Jesus. If it would be helpful in your language, you could use a word or phrase that indicates that a question is asking for a reason for something. Alternate translation: “Why? What” or “What is your reason for that? What” +27:23 cw7o rc://*/ta/man/translate/grammar-connect-logic-result τί γὰρ 1 Here, the word **For** indicates that Pilate is asking for a reason why the crowd wants him to crucify Jesus. If it would be helpful in your language, you could use a word or phrase that indicates that a question is asking for a reason for something. Alternate translation: “Why? What” or “What is your reason for that? What” 27:23 bijy rc://*/ta/man/translate/figs-nominaladj κακὸν 1 Pilate is using the adjective **evil** as a noun to mean an evil thing. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “evil thing” 27:23 dk8g rc://*/ta/man/translate/writing-quotations λέγοντες 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “and they demanded” 27:23 nb7p rc://*/ta/man/translate/figs-activepassive σταυρωθήτω 1 This clause is identical to the clause at the end of the previous verse ([27:22](../27/22.md)). Express the idea as you did there. @@ -5185,7 +5193,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 27:55 ekxh rc://*/ta/man/translate/writing-background δὲ 1 Matthews uses the word **Now** to introduce background information that will help readers understand what happens later in the story. The word does not introduce the next event in the story. Use a natural form in your language for introducing background information. Alternate translation: “Meanwhile,” or “During all those things,” 27:55 h0m2 rc://*/ta/man/translate/figs-idiom ἠκολούθησαν τῷ Ἰησοῦ 1 Here, the phrase **followed Jesus** could indicate that: (1) the **women** had traveled with Jesus and were his disciple. Alternate translation: “traveled with Jesus as his students” (2) the **women** walked with Jesus on the road. Alternate translation: “walked with Jesus” or “went with Jesus”\n 27:56 yni6 rc://*/ta/man/translate/translate-names καὶ Μαρία ἡ & μήτηρ 1 The word **Mary** is the name of a woman. This **Mary** was not **Mary Magdalene** nor Mary the mother of Jesus. Matthew identifies her instead as **the mother of James and Joseph**. -27:56 xx27 rc://*/ta/man/translate/translate-names Ἰακώβου & Ἰωσὴφ 1 The word **James** is the name of a man. This **James** is not James the brother of Jesus, James son of Zebedee, or James son of Alphaeus. The word **Joseph** is also the name of a man. This **Joseph** is not Jesus’ father, Jesus’ brother, or Joseph of Arimathea. +27:56 xx27 rc://*/ta/man/translate/translate-names Ἰακώβου & Ἰωσὴφ 1 The word **James** is the name of a man. This **James** is not James the brother of Jesus, James son of Zebedee, or James son of Alphaeus. The word **Joseph** is also the name of a man. This **Joseph** is not Jesus’ father, Jesus’ brother, or Joseph of Arimathea. 27:56 ud33 rc://*/ta/man/translate/figs-explicit τῶν υἱῶν Ζεβεδαίου 1 Here Matthew refers to James and John, who were the **sons of Zebedee**. If it would be helpful in your language, you could make that idea more explicit. See how you translated the similar phrase in [20:20](../20/20.md). Alternate translation: “of James and John, the sons of Zebedee” 27:57 wm5z rc://*/ta/man/translate/writing-newevent δὲ 1 Here, the word **Now** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **Now** untranslated. Alternate translation: “Later on,” 27:57 iops rc://*/ta/man/translate/writing-participants ἦλθεν ἄνθρωπος πλούσιος ἀπὸ Ἁριμαθαίας, τοὔνομα Ἰωσήφ, ὃς καὶ αὐτὸς ἐμαθητεύθη τῷ Ἰησοῦ 1 Matthew is here introducing the **Joseph** as a new participant in the story. If your language has its own way of introducing new participants, you could use it here in your translation. Alternate translation: “a man named Joseph came. He was from Arimathea, and he was rich. He also himself was discipled by Jesus” @@ -5209,7 +5217,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 27:63 xcil rc://*/ta/man/translate/writing-quotations λέγοντες 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “and they told him” 27:63 hgar rc://*/ta/man/translate/writing-politeness κύριε 1 In Jesus’ culture, the word **Lord** was a polite way for subjects to address their governor. If it would be helpful in your language, you could use a different word or phrase that is a polite way to address a governor or leader in your culture. Alternate translation: “Honorable sir” 27:63 sc6y rc://*/ta/man/translate/figs-explicit ἐκεῖνος ὁ πλάνος 1 Here the chief priests and Pharisees imply that they are speaking about Jesus, whom they call a **deceiver**. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “that deceiver, Jesus,” -27:63 ri5s rc://*/ta/man/translate/figs-quotesinquotes εἶπεν ἔτι ζῶν, μετὰ τρεῖς ἡμέρας ἐγείρομαι. 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “said, still living, that after three days he is being raised up” +27:63 ri5s rc://*/ta/man/translate/figs-quotesinquotes εἶπεν ἔτι ζῶν, μετὰ τρεῖς ἡμέρας ἐγείρομαι. 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “said, still living, that after three days he is being raised up” 27:63 ou2n rc://*/ta/man/translate/figs-explicit μετὰ τρεῖς ἡμέρας 1 Jesus was referring to **three days** after he died. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “Three days after my death” 27:63 jp1m rc://*/ta/man/translate/translate-tense ἐγείρομαι 1 The Jewish leaders quote Jesus using the present tense to refer to a future event that he considers to be certain. If it would not be natural to do that in your language, you can use the future tense in your translation. Alternate translation: “I will be raised up” 27:63 ike6 rc://*/ta/man/translate/figs-idiom ἐγείρομαι 1 Here, the word **raised** refers to someone who died coming back to life. If it would be helpful in your language, you could use a comparable word or state the meaning plainly. Alternate translation: “I am being restored to life” @@ -5231,13 +5239,13 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 27:65 dfji rc://*/ta/man/translate/figs-declarative ἔχετε κουστωδίαν 1 Here, Pilate could be using the statement **You have a guard** to: (1) give the chief priests and Pharisees permission to take **a guard** of Roman soldiers with them. Alternate translation: “You may take a Roman guard” (2) tell the chief priests and Pharisees that they already have their own **guard** that they should use. Alternate translation: “You already have your own guard” 27:65 dkq9 rc://*/ta/man/translate/grammar-collectivenouns κουστωδίαν 1 In this verse, the word **guard** is singular in form, but it refers to multiple soldiers or guards as a group. If it would be helpful in your language, you could say this plainly. Alternate translation: “some guards” or “soldiers to act as guards” 27:65 h8n8 rc://*/ta/man/translate/figs-yousingular ἔχετε & ὑπάγετε ἀσφαλίσασθε ὡς οἴδατε 1 Since Pilate is speaking to the chief priests and Pharisees, the words **You** and **you** and the commands **Go** and **secure {it}** are plural. -27:65 aqvl rc://*/ta/man/translate/figs-explicit ὑπάγετε 1 Here Pilate implies that they should **Go** to Jesus’ tomb. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “Go to his tomb” +27:65 aqvl rc://*/ta/man/translate/figs-explicit ὑπάγετε 1 Here Pilate implies that they should **Go** to Jesus’ tomb. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “Go to his tomb” 27:65 ib28 rc://*/ta/man/translate/figs-explicit ὡς οἴδατε 1 Here, the phrase **as you know** indicates that Pilate wants the chief priests and Pharisees to **secure** the tomb in whatever ways they **know** are effective. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “as best as you can” or “in whatever way you think is best” 27:66 v93i rc://*/ta/man/translate/figs-go πορευθέντες 1 In a context such as this, your language might say “come” instead of **gone**. Alternate translation: “having come” 27:66 pk1q rc://*/ta/man/translate/figs-explicit σφραγίσαντες τὸν λίθον 1 Here Matthew means that a seal was put on the **stone** that covered the entrance of Jesus’ **tomb**. The seal would break if someone moved the **stone**, thus indicating that the **stone** had been moved. If it would be helpful in your language, you could make those ideas more explicit. Alternate translation: “having placed a seal on the stone that closed the tomb” 27:66 fn2e rc://*/ta/man/translate/figs-explicit μετὰ τῆς κουστωδίας 1 Here Matthew means that the chief priests and Pharisees left **the guard** at the tomb to help **secure** it. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “and having stationed the guard there” 27:66 e8uf rc://*/ta/man/translate/grammar-collectivenouns τῆς κουστωδίας 1 See how you translated **guard** in [27:65](../27/65.md). Alternate translation: “the guards” or “the soldiers who were acting as guards” -28:intro psw9 0 # Matthew 28 General Notes\n\n## Structure and Formatting\n\n11. The crucifixion of Jesus, his death and resurrection (26:1-28:19)\n * Mary Magdalene and the other Mary learn that Jesus has resurrected (28:1–10)\n * The chief priests and elders spread a false story (28:11–15)\n * Jesus meets and commissions the 11 disciples (28:16–20)\n\n## Special concepts in this chapter\n\n### The resurrection\n\nMatthew does not narrate the resurrection, but he does narrate how an angel opens the tomb so that people can tell that Jesus has risen from the dead. It is not clear exactly when Jesus actually rose from the dead, although it is clear that this happened before the angel opened the tomb. When Jesus rose from the dead, he was a living human being again, and he could never die again. Make sure that it is clear that Jesus came back to life as a living human being.\n\n### The false story about Jesus’ resurrection\n\nIn [28:11–15](../28/11.md), Matthew describes how the chief priests and the elders have the soldiers who were guarding the tomb spread a false story about what happened. The soldiers tell people that they fell asleep, and that Jesus’ disciples stole his body while they were asleep. In [28:15](../28/15.md), Matthew explains that he is telling this because the story was still circulating among Jewish people when he was writing this book. Make sure that it is clear to your readers that the chief priests and elders bribe the soldiers to spread this false story.\n\n### Discipling all the nations\n\nThe last two verses ([28:19–20](../28/19.md)) are commonly known as “The Great Commission” because they contain a very important command given to all Christians. Christians are to “disciple” all the nations, which includes telling them the gospel, baptizing them, and teaching them to obey what Jesus commanded. Make sure that this command is as general as possible, including all Christians all “nations.”\n\n## Other possible translation difficulties in this chapter\n\n### Singular and plural forms of “you”\n\nAll the forms of “you” in this chapter appear in instructions given to groups of people. Because of this, all the forms of “you” in this chapter are plural. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### The timing of the women’s visit to the tomb\n\nIn [28:1](../28/01.md), Matthew indicates that the women went to Jesus’ tomb “after the Sabbath, at the dawning on the first of the week.” The words translated in this way can be understood in several ways:\n\n1. They could refer to the early morning (the “dawn”) on the day after the Sabbath. This would be the first day of the week, Sunday. Further, the parallel stories in [Mark 16:2](../mrk/16/02.md) and [Luke 24:1](../luk/24/01.md) similarly take place at dawn on Sunday. So, the ULT and UST follow this interpretation. \n\n2. They could refer to a time late in the day on the Sabbath. In this case, the word “dawning” would refer to the beginning of a day, not to the sun coming up. Since people in Jesus’ culture considered sunset to be the start of a new day, Matthew would be referring to evening on the Sabbath, right around the time when the next day, Sunday, would begin at sunset. \n\nIt is recommended that you follow the first interpretation unless there is a good reason to follow the second interpretation. +28:intro psw9 0 # Matthew 28 General Notes\n\n## Structure and Formatting\n\n11. The crucifixion of Jesus, his death, and his resurrection (26:1-28:19)\n * Mary Magdalene and the other Mary learn that Jesus has resurrected (28:1–10)\n * The chief priests and elders spread a false story (28:11–15)\n * Jesus meets and commissions the 11 disciples (28:16–20)\n\n## Special Concepts in this Chapter\n\n### The resurrection\n\nMatthew does not narrate the resurrection, but he does narrate how an angel opens the tomb so that people can tell that Jesus has risen from the dead. It is not clear exactly when Jesus actually rose from the dead, although it is clear that this happened before the angel opened the tomb. When Jesus rose from the dead, he was a living human being again, and he could never die again. Make sure that it is clear that Jesus came back to life as a living human being.\n\n### The false story about Jesus’ resurrection\n\nIn [28:11–15](../28/11.md), Matthew describes how the chief priests and the elders have the soldiers who were guarding the tomb spread a false story about what happened. The soldiers tell people that they fell asleep, and that Jesus’ disciples stole his body while they were asleep. In [28:15](../28/15.md), Matthew explains that he is telling this because the story was still circulating among Jewish people when he was writing this book. Make sure that it is clear to your readers that the chief priests and elders bribe the soldiers to spread this false story.\n\n### Discipling all the nations\n\nThe last two verses ([28:19–20](../28/19.md)) are commonly known as “The Great Commission” because they contain a very important command given to all Christians. Christians are to “disciple” all the nations, which includes telling them the gospel, baptizing them, and teaching them to obey what Jesus commanded. Make sure that this command is as general as possible, including all Christians all “nations.”\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nAll the forms of “you” in this chapter appear in instructions given to groups of people. Because of this, all the forms of “you” in this chapter are plural. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### The timing of the women’s visit to the tomb\n\nIn [28:1](../28/01.md), Matthew indicates that the women went to Jesus’ tomb “after the Sabbath, at the dawning on the first of the week.” The words translated in this way can be understood in several ways:\n\n1. They could refer to the early morning (the “dawn”) on the day after the Sabbath. This would be the first day of the week, Sunday. Further, the parallel stories in [Mark 16:2](../mrk/16/02.md) and [Luke 24:1](../luk/24/01.md) similarly take place at dawn on Sunday. So, the ULT and UST follow this interpretation.\n\n2. They could refer to a time late in the day on the Sabbath. In this case, the word “dawning” would refer to the beginning of a day, not to the sun coming up. Since people in Jesus’ culture considered sunset to be the start of a new day, Matthew would be referring to evening on the Sabbath, right around the time when the next day, Sunday, would begin at sunset.\n\nIt is recommended that you follow the first interpretation unless there is a good reason to follow the second interpretation. 28:1 anr1 rc://*/ta/man/translate/writing-newevent δὲ 1 Here, the word **Now** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **Now** untranslated. Alternate translation: “After that,” 28:1 qkn8 rc://*/ta/man/translate/figs-explicit ὀψὲ & Σαββάτων, τῇ ἐπιφωσκούσῃ εἰς μίαν σαββάτων 1 Here Matthew refers to early in the morning, when the day was **dawning**, on the day **after the Sabbath**, which would be Sunday. See the end of the chapter introduction for more information about these phrases. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “very early in the morning on the day after the Sabbath” 28:1 avwc rc://*/ta/man/translate/figs-nominaladj μίαν 1 Matthew is using the adjective **first** as a noun to mean the first day. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “the first day” @@ -5276,14 +5284,14 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 28:7 r5cw rc://*/ta/man/translate/figs-idiom ἠγέρθη 1 Here, the word **raised** refers to someone who died coming back to life. If it would be helpful in your language, you could use a comparable idiom or state the meaning plainly. Alternate translation: “He has been restored to life” 28:7 o3je rc://*/ta/man/translate/figs-activepassive ἠγέρθη 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, the angel could be indicating that: (1) God did it. Alternate translation: “God has raised him up” (2) Jesus himself did it. Alternate translation: “He has raised himself up” 28:7 m411 rc://*/ta/man/translate/figs-nominaladj ἀπὸ τῶν νεκρῶν 1 The angel is using the adjective **dead** as a noun in order to refer to people who are dead. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “from among the dead people” or “from the corpses” -28:7 a1ir rc://*/ta/man/translate/figs-metaphor ἰδοὺ & ἰδοὺ 1 Here, the word **behold** draws the attention of the audience and asks them to listen carefully. If it would be helpful in your language, you could express **behold** with a word or phrase that asks the audience to listen, or you could draw the audience’s attention in another way. Alternate translation: “pay attention: … Pay attention:” or “listen … Listen” +28:7 a1ir rc://*/ta/man/translate/figs-metaphor ἰδοὺ & ἰδοὺ 1 Here, the word **behold** draws the attention of the audience and asks them to listen carefully. If it would be helpful in your language, you could express **behold** with a word or phrase that asks the audience to listen, or you could draw the audience’s attention in another way. Alternate translation: “pay attention: … Pay attention:” or “listen … Listen” 28:7 w5ew rc://*/ta/man/translate/figs-go προάγει 1 In a context such as this, your language might say “coming” instead of **going**. Alternate translation: “he is coming before” 28:7 ljb2 rc://*/ta/man/translate/figs-explicit εἶπον ὑμῖν 1 Here the angel uses the clause **I have said {it} to you** to indicate that he has finished speaking the important message that he wants them to relay to the disciples. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “I have given you the full message” or “that is what you should tell his disciples” 28:8 xqz7 rc://*/ta/man/translate/figs-go ἀπελθοῦσαι ταχὺ 1 In a context such as this, your language might say “come” instead of **gone**. Alternate translation: “having quickly come away” 28:8 b7y5 rc://*/ta/man/translate/figs-abstractnouns μετὰ φόβου καὶ χαρᾶς μεγάλης 1 If your language does not use abstract nouns for the ideas of **fear** and **joy**, you could express the same ideas in another way. Alternate translation: “fearfully and very joyfully” 28:8 j2sv rc://*/ta/man/translate/writing-pronouns ἔδραμον 1 Here, **they** refers to Mary Magdalene and the other Mary mentioned in [28:1](../28/01.md). If it would be helpful in your language, you could refer to them more directly. Alternate translation: “Mary Magdalene and the other Mary ran” 28:9 s393 rc://*/ta/man/translate/figs-metaphor ἰδοὺ 1 Here, the word **behold** draws the attention of the audience and asks them to listen carefully. If it would be helpful in your language, you could express **behold** with a word or phrase that asks the audience to listen, or you could draw the audience’s attention in another way. Alternate translation: “picture this” or “suddenly” -28:9 opbx rc://*/ta/man/translate/writing-quotations λέγων 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “and he said” +28:9 opbx rc://*/ta/man/translate/writing-quotations λέγων 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “and he said” 28:9 cmv8 rc://*/ta/man/translate/figs-idiom χαίρετε 1 In Jesus’ culture, people commonly greeted each other with the word **Rejoice**. If it would be helpful in your language, you could use a comparable word or phrase that people use to greet each other. Alternate translation: “Hello” 28:9 xxki rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the word **But** introduces the next thing that happened. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **But** untranslated. Alternate translation: “Then” 28:9 nmg1 rc://*/ta/man/translate/translate-symaction ἐκράτησαν αὐτοῦ τοὺς πόδας 1 In Jesus’ culture, people would kneel down and seize or hold someone’s feet when they wanted to show great honor and respect toward that person. If it would be helpful in your language, you could state the meaning of this action explicitly. Alternate translation: “seized his feet out of respect” or “seized his feet to show him honor” @@ -5307,7 +5315,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 28:13 s0bu rc://*/ta/man/translate/figs-exclusive ἡμῶν 1 Here, **we** refers to the Roman soldiers who guarded Jesus’ tomb, so **we** would be exclusive. Your language may require you to mark this form. 28:14 h6f7 rc://*/ta/man/translate/figs-hypo ἐὰν ἀκουσθῇ τοῦτο ἐπὶ τοῦ ἡγεμόνος, ἡμεῖς πείσομεν καὶ ὑμᾶς ἀμερίμνους ποιήσομεν 1 Here the Jewish leaders use an imaginary situation to explain that they will protect the soldiers from punishment. Use a natural method in your language for introducing an imaginary situation. Alternate translation: “imagine this is heard by the governor. Then, we will persuade and make you free from concern” 28:14 n8xy rc://*/ta/man/translate/figs-activepassive ἀκουσθῇ τοῦτο ἐπὶ τοῦ ἡγεμόνος 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “the governor hears this” -28:14 exuo rc://*/ta/man/translate/figs-explicit ἡμεῖς πείσομεν 1 Here the chief priests and elders imply that they will **persuade** the governor not to punish the soldiers. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “will persuade him not to punish you” +28:14 exuo rc://*/ta/man/translate/figs-explicit ἡμεῖς πείσομεν 1 Here the chief priests and elders imply that they will **persuade** the governor not to punish the soldiers. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “will persuade him not to punish you” 28:14 x57k rc://*/ta/man/translate/figs-exclusive ἡμεῖς 1 Here, **we** refers to the Jewish chief priests and elders, so **we** would be exclusive. Your language may require you to mark this form. 28:14 u13q rc://*/ta/man/translate/figs-explicit ὑμᾶς ἀμερίμνους ποιήσομεν 1 Here the chief priests and elders mean that the they will act in such a way that the soldiers do not need to worry about the punishment that they would normally receive for sleeping while guarding something. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “make you free from worry about how you might be punished” or “prevent you from worrying about what might happen to you” 28:15 og6i rc://*/ta/man/translate/translate-bmoney ἀργύρια 1 Each of these **pieces of silver** was a coin equivalent to about four days’ wages. See how you expressed the idea in [26:15](../26/15.md). Alternate translation: “the coins made out of silver” or “the money” From be30756c8743a9b40aabdb3ccea606f6f1c974d6 Mon Sep 17 00:00:00 2001 From: "jzavodney.uW" Date: Sat, 29 Jul 2023 18:42:00 +0000 Subject: [PATCH 015/127] Merge jzavodney.uW-tc-create-1 into master by jzavodney.uW (#3408) --- tn_NUM.tsv | 90 ++++++++++++++++++++++++++++-------------------------- 1 file changed, 46 insertions(+), 44 deletions(-) diff --git a/tn_NUM.tsv b/tn_NUM.tsv index f90b3c0eef..22d464afb2 100644 --- a/tn_NUM.tsv +++ b/tn_NUM.tsv @@ -1,48 +1,48 @@ Reference ID Tags SupportReference Quote Occurrence Note front:intro p55k 0 # Introduction to Numbers\n\n## Part 1: General Introduction\n\n### Outline of Numbers\n\n1. Preparing to leave Sinai (1:1–10:10)\n * Counting and assembling the tribes (1:1–4:49)\n * Regulations (5:1–6:27)\n * Dedicating the altar (7:1–89)\n * Setting up the lampstand (8:1–4)\n * Setting apart the Levites (8:5–29)\n * Second Passover; the cloud to lead them; trumpets (9:1–10:10)\n1. Sinai to Moab, through the wilderness (10:11–17:13)\n * Complaining and murmuring (10:11–11:15)\n * The quails (11:16–35)\n * Miriam’s leprosy (12:1–16)\n * The spies selected and sent (13:1–14:45)\n * Commands (15:1–41)\n * Korah’s rebellion (16:1–17:13)\n1. The Priests and purifying (18:1–19:22)\n * Priests and Levites (18:1–32)\n * The law about purifying (19:1–22)\n1. Conflicts (20:1–21:35)\n * Miriam’s death (20:1–13)\n * Edom’s refusal and Aaron’s death (20:14–29)\n * Journey to Moab (21:1–35)\n1. The Plains of Moab (22:1–36:13)\n * Balaam (22:1–24:25)\n * Baal Peor (25:1–18)\n * The second counting (26:1–65)\n * Inheritance rights for daughters (27:1–11)\n * Joshua succeeds Moses (27:12–23)\n * Offerings and women’s vows (28:1–30:16)\n * Midianite war (31:1–54)\n * Across the Jordan (32:1–42)\n * The people set up camp (33:1–56)\n * Land west of the Jordan; cities for Levites and cities of refuge (34:1–35:34)\n * Female heirs marry (36:1–13)\n\n### What is the Book of Numbers about?\n\nThe Book of Numbers tells about the people of Israel as they traveled from Mount Sinai in the wilderness to the Jordan River. While traveling, the Israelites became discouraged. So they rebelled against the leaders whom God had given them. At the Jordan River, the people of Israel refused to enter the Promised Land. Because the Israelites were afraid and did not trust God, he delayed their entry into the Promised Land for forty years (13:1–14:45). (See: [[rc://*/tw/dict/bible/kt/promisedland]])\n\n### How should the title of this book be translated?\n\nThe title of this book, “Numbers,” refers to when the number of the Israelites was counted. The people of the project language may already be familiar with the name “Numbers” from other Bible versions. If not, the translator could consider a clearer name for the book, such as “The Counting of the People of Israel.” (See: [[rc://*/tw/dict/bible/other/census]])\n\n### Who wrote the Book of Numbers?\n\nThe writers of both the Old and New Testament present Moses as being very involved with writing the Book of Numbers. However, at a later time, scribes and priests probably put the book into its present form. They may have included text from other sources. One such source was “the scroll of the Wars of Yahweh” (21:14).\n\n## Part 2: Important Religious and Cultural Concepts\n\n### How does Numbers present the idea of the whole community being responsible when only a few people sinned?\n\nThe people understood and assumed that God would punish the whole community of Israel if some of the people rebelled against him. God did often punish the entire nation when some of them sinned. All of the people in the ancient Near East would have understood and expected this. However, Moses and Aaron prayed for God to punish only those who were guilty.\n\n## Part 3: Important Translation Issues\n\n### Why does Moses speak using third person pronouns about himself?\n\nWhen an author wrote about something he was involved in, it was common for him to use the pronoun “he” instead of “I,” or “they” instead of “we.” The translator may decide to use the project’s normal pronouns instead.\n\n\n## Part 4: General Notes\n\n### Sons of Israel\n\nThroughout this book **sons of Israel** refers to the Israelite nation or people. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “the people of Israel” or “the Israelites” -1:intro av14 0 Figu# Numbers 1 General Notes\n\n## Structure and formatting\n\nThis chapter is intended to form a smooth transition from the last chapter of the book of Leviticus.\n\n## Special Concepts in this Chapter\n\n\n### Census\n\nThey counted how many men of military age were in each tribe of Israel. These men would also become the heads of families. It is possible the numbers in this chapter are rounded to the nearest 100.\n\n## General Notes\n\nWhen the text uses **according to their clans, according to the house of their fathers**, the two phrases mean the same thing. If saying the same thing twice might be confusing for your readers, you can combine the phrases into one. Alternate translation: “according to their ancestral groups” (See: rc://*/ta/man/translate/figs-parallelism) (See [1:2](../01/02/.md), [1:18](../01/20/.md), [1:20](../01/20/.md), [1:22](../01/22/.md), [1:24](../01/24/.md), [1:26](../01/26/.md), [1:28](../01/28/.md), [1:30](../01/30/.md), [1:32](../01/32/.md), [1:34](../01/34/.md), [1:36](../01/36/.md), [1:38](../01/38/.md), [1:40](../01/40/.md), [1:42](../01/42/.md).)\n\nWhen the text uses a phrase like **the number of names**, **names** refers to people Moses would count ([1:2](../01/02/.md), [1:18](../01/18/.md)) or had counted ([1:20](../01/20/.md), [1:22](../01/22/.md), [1:24](../01/24/.md), [1:26](../01/26/.md), [1:28](../01/28/.md), [1:30](../01/30/.md), [1:32](../01/32/.md), [1:34](../01/34/.md), [1:36](../01/36/.md), [1:38](../01/38/.md), [1:40](../01/40/.md), [1:42](../01/42/.md)). Alternate translation: " the number of people" (See: rc://*/ta/man/translate/figs-metaphor)\n\n**A son of 20 years and upward** refers to a son who is at least 20 years old. It might be helpful in your language to state this more plainly. Alternate translation: "a man who is at least 20 years old" or "a man who is 20 years or older" (See: rc://*/ta/man/translate/figs-idiom) (This phrase surfaces in [1:3](../01/03/.md), [1:18](../01/18/.md), [1:20](../01/20/.md), [1:22](../01/22/.md), [1:24](../01/24/.md), [1:26](../01/26/.md), [1:28](../01/28/.md), [1:30](../01/30/.md), [1:32](../01/32/.md), [1:34](../01/34/.md), [1:36](../01/36/.md), [1:38](../01/38/.md), [1:40](../01/40/.md), [1:42](../01/42/.md).)\n\nThe text refers to a soldier by describing the action that characterizes a soldier, namely **one who goes out to war**. If your readers would not understand what this concept means in this context, you could express the meaning plainly. Alternate translation: "one who can be a soldier" or "one who can fight in a war" (This phrase surfaces in [1:3](../01/03/.md), [1:18](../01/18/.md), [1:20](../01/20/.md), [1:22](../01/22/.md), [1:24](../01/24/.md), [1:26](../01/26/.md), [1:28](../01/28/.md), [1:30](../01/30/.md), [1:32](../01/32/.md), [1:34](../01/34/.md), [1:36](../01/36/.md), [1:38](../01/38/.md), [1:40](../01/40/.md), [1:42](../01/42/.md).) +1:intro av14 0 Figu# Numbers 1 General Notes\n\n## Structure and formatting\n\nThis chapter is intended to form a smooth transition from the last chapter of the book of Leviticus.\n\n## Special Concepts in this Chapter\n\n\n### Census\n\nThey counted how many men of military age were in each tribe of Israel. These men would also become the heads of families. It is possible the numbers in this chapter are rounded to the nearest 100.\n\n## General Notes\n\nWhen the text uses **according to their clans, according to the house of their fathers**, the two phrases mean the same thing. If saying the same thing twice might be confusing for your readers, you can combine the phrases into one. Alternate translation: “according to their ancestral groups” (See: rc://*/ta/man/translate/figs-parallelism) (See [1:2](../01/02/.md), [1:18](../01/20/.md), [1:20](../01/20/.md), [1:22](../01/22/.md), [1:24](../01/24/.md), [1:26](../01/26/.md), [1:28](../01/28/.md), [1:30](../01/30/.md), [1:32](../01/32/.md), [1:34](../01/34/.md), [1:36](../01/36/.md), [1:38](../01/38/.md), [1:40](../01/40/.md), [1:42](../01/42/.md).)\n\nWhen the text uses a phrase like **the number of names**, **names** refers to people Moses would count ([1:2](../01/02/.md), [1:18](../01/18/.md)) or had counted ([1:20](../01/20/.md), [1:22](../01/22/.md), [1:24](../01/24/.md), [1:26](../01/26/.md), [1:28](../01/28/.md), [1:30](../01/30/.md), [1:32](../01/32/.md), [1:34](../01/34/.md), [1:36](../01/36/.md), [1:38](../01/38/.md), [1:40](../01/40/.md), [1:42](../01/42/.md)). Alternate translation: “the number of people” (See: rc://*/ta/man/translate/figs-metaphor)\n\n**A son of 20 years and upward** refers to a son who is at least 20 years old. It might be helpful in your language to state this more plainly. Alternate translation: “a man who is at least 20 years old” or “a man who is 20 years or older” (See: rc://*/ta/man/translate/figs-idiom) (This phrase surfaces in [1:3](../01/03/.md), [1:18](../01/18/.md), [1:20](../01/20/.md), [1:22](../01/22/.md), [1:24](../01/24/.md), [1:26](../01/26/.md), [1:28](../01/28/.md), [1:30](../01/30/.md), [1:32](../01/32/.md), [1:34](../01/34/.md), [1:36](../01/36/.md), [1:38](../01/38/.md), [1:40](../01/40/.md), [1:42](../01/42/.md).)\n\nThe text refers to a soldier by describing the action that characterizes a soldier, namely **one who goes out to war**. If your readers would not understand what this concept means in this context, you could express the meaning plainly. Alternate translation: “one who can be a soldier” or “one who can fight in a war” (This phrase surfaces in [1:3](../01/03/.md), [1:18](../01/18/.md), [1:20](../01/20/.md), [1:22](../01/22/.md), [1:24](../01/24/.md), [1:26](../01/26/.md), [1:28](../01/28/.md), [1:30](../01/30/.md), [1:32](../01/32/.md), [1:34](../01/34/.md), [1:36](../01/36/.md), [1:38](../01/38/.md), [1:40](../01/40/.md), [1:42](../01/42/.md).) 1:1 u2p1 rc://*/ta/man/translate/translate-hebrewmonths לַ⁠חֹ֨דֶשׁ הַ⁠שֵּׁנִ֜י 1 The **second month** of the Hebrew calendar includes the last half of April and the first half of May on Western calendars. You could convert the Hebrew day and month into an approximate date on the calendar that your culture uses. However, the Jews used a lunar calendar, so if you use a solar calendar, the date will be different every year and the translation will not be entirely accurate. Therefore, you may want to provide the name of the month on the Hebrew calendar and the number of the day, which in this case is Iyar 1. Then, in a footnote, say approximately what time of year that is on your calendar. 1:1 owqr rc://*/ta/man/translate/translate-ordinal הַ⁠שֵּׁנִ֜י & הַ⁠שֵּׁנִ֗ית 1 If your language does not use ordinal numbers, you can use cardinal numbers here. Alternate translation: “of month two in year two” 1:1 ppu9 לֵ⁠אמֹֽר 1 Here, **saying** is a way of introducing a direct quotation in Hebrew. Most translations can omit it without harm. 1:2 m9tq rc://*/ta/man/translate/figs-idiom שְׂא֗וּ אֶת־רֹאשׁ֙ 1 Here, **lift up the heads** means to count the men by recording their names. Alternate translation: “Count them, recording each man’s name” 1:2 uprl rc://*/ta/man/translate/figs-metonymy בְּנֵֽי־יִשְׂרָאֵ֔ל 1 As the General Notes to the book discuss, the expression **sons of Israel** refers to the Israelite nation or people. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “the people of Israel” or “the Israelites” 1:2 jnhs לְ⁠מִשְׁפְּחֹתָ֖⁠ם לְ⁠בֵ֣ית אֲבֹתָ֑⁠ם 1 As the General Notes to this chapter discuss, **according to their clans, according to the house of their fathers** mean the same thing. If saying the same thing twice might be confusing for your readers, you can combine the phrases into one. Alternate translation: “according to their ancestral families” -1:2 dl47 rc://*/ta/man/translate/figs-metaphor בְּ⁠מִסְפַּ֣ר שֵׁמ֔וֹת 1 As the General Notes to this chapter discuss, when the text uses a phrase like **the number of names**, **names** refers to people Moses would count. Alternate translation: "the number of people" +1:2 dl47 rc://*/ta/man/translate/figs-metaphor בְּ⁠מִסְפַּ֣ר שֵׁמ֔וֹת 1 As the General Notes to this chapter discuss, when the text uses a phrase like **the number of names**, **names** refers to people Moses would count. Alternate translation: “the number of people” 1:2 po5z rc://*/ta/man/translate/figs-merism לְ⁠גֻלְגְּלֹתָֽ⁠ם 1 Here, **according to their skulls** is referring to the whole male person by naming one part of his body. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “according to their bodies,” -1:3 wtkl rc://*/ta/man/translate/figs-idiom מִ⁠בֶּ֨ן עֶשְׂרִ֤ים שָׁנָה֙ וָ⁠מַ֔עְלָ⁠ה 1 As the General Notes to this chapter discuss, **a son of 20 years and upward** refers to a son who is at least 20 years old. It might be helpful in your language to state this more plainly. Alternate translation: "a man who is at least 20 years old" or "a man who is 20 years or older" -1:3 pqtq rc://*/ta/man/translate/figs-metonymy יֹצֵ֥א צָבָ֖א 1 As the General Notes to this chapter discuss, the text refers to a soldier by describing the action that characterizes a soldier, namely **one who goes out to war**. Alternate translation: "one who can be a soldier" or "one who can fight in a war" -1:3 tg9n לְ⁠צִבְאֹתָ֖⁠ם 1 **According to their armies** refers to separating the men Moses and Aaron will count into military divisions that the Israelites will follow when they fight in battle. Alternate translation: "by their military divisions" -1:4 qnse rc://*/ta/man/translate/figs-idiom וְ⁠אִתְּ⁠כֶ֣ם 1 Here, **with you** refers specifically to these men helping Aaron count and lead the tribes of Israel. Alternate translation: "And to assist you" or "And to help you" -1:4 j29v אִ֖ישׁ לַ⁠מַּטֶּ֑ה 1 **A man of the tribe** refers to a man who belongs to a certain tribe and further describes the men who will be with Aaron to help him. Additionally, this construction is singular but infers that every tribe will have one man to lead it. Alternative translation: "one man from each tribe" -1:4 ku8v rc://*/ta/man/translate/figs-metaphor אִ֛ישׁ רֹ֥אשׁ 1 Here, "the head man" refers to the position of authority these men will have over their whole tribe. It might be helpful in your language to state this more plainly. Alternative translation: "the leader" -1:4 m26b rc://*/ta/man/translate/figs-metaphor לְ⁠בֵית־אֲבֹתָ֖י⁠ו 1 **The house of his fathers** refers to all the living descendants of a particular tribe. It might be helpful in your language to state this more plainly. Alternate translation: "his tribe" -1:5 u632 rc://*/ta/man/translate/figs-metaphor יַֽעַמְד֖וּ אִתְּ⁠כֶ֑ם 1 Here, **stand with you** refers to their helping Moses and Aaron lead the Israelite community. It might be helpful in your language to state this more plainly. Alternate translation: "help you lead the Israelite community" +1:3 wtkl rc://*/ta/man/translate/figs-idiom מִ⁠בֶּ֨ן עֶשְׂרִ֤ים שָׁנָה֙ וָ⁠מַ֔עְלָ⁠ה 1 As the General Notes to this chapter discuss, **a son of 20 years and upward** refers to a son who is at least 20 years old. It might be helpful in your language to state this more plainly. Alternate translation: “a man who is at least 20 years old” or “a man who is 20 years or older” +1:3 pqtq rc://*/ta/man/translate/figs-metonymy יֹצֵ֥א צָבָ֖א 1 As the General Notes to this chapter discuss, the text refers to a soldier by describing the action that characterizes a soldier, namely **one who goes out to war**. Alternate translation: “one who can be a soldier” or “one who can fight in a war” +1:3 tg9n לְ⁠צִבְאֹתָ֖⁠ם 1 **According to their armies** refers to separating the men Moses and Aaron will count into military divisions that the Israelites will follow when they fight in battle. Alternate translation: “by their military divisions” +1:4 qnse rc://*/ta/man/translate/figs-idiom וְ⁠אִתְּ⁠כֶ֣ם 1 Here, **with you** refers specifically to these men helping Aaron count and lead the tribes of Israel. Alternate translation: “And to assist you” or “And to help you” +1:4 j29v אִ֖ישׁ לַ⁠מַּטֶּ֑ה 1 **A man of the tribe** refers to a man who belongs to a certain tribe and further describes the men who will be with Aaron to help him. Additionally, this construction is singular but infers that every tribe will have one man to lead it. Alternative translation: “one man from each tribe” +1:4 ku8v rc://*/ta/man/translate/figs-metaphor אִ֛ישׁ רֹ֥אשׁ 1 Here, "the head man" refers to the position of authority these men will have over their whole tribe. It might be helpful in your language to state this more plainly. Alternative translation: “the leader” +1:4 m26b rc://*/ta/man/translate/figs-metaphor לְ⁠בֵית־אֲבֹתָ֖י⁠ו 1 **The house of his fathers** refers to all the living descendants of a particular tribe. It might be helpful in your language to state this more plainly. Alternate translation: “his tribe” +1:5 u632 rc://*/ta/man/translate/figs-metaphor יַֽעַמְד֖וּ אִתְּ⁠כֶ֑ם 1 Here, **stand with you** refers to their helping Moses and Aaron lead the Israelite community. It might be helpful in your language to state this more plainly. Alternate translation: “help you lead the Israelite community” 1:5 cbvw לִ⁠רְאוּבֵ֕ן 1 Here, **of Reuben** refers to the fact that Reuben is the ancestor of **Elizur**. It might be helpful in your language to clarify this fact. Consult the UST for an alternate translation. 1:5 gs4a rc://*/ta/man/translate/translate-names אֱלִיצ֖וּר & שְׁדֵיאֽוּר 1 **Elizur** and **Shedeur** are names of men. -1:6 y5mc לְ⁠שִׁמְע֕וֹן 1 Here, **of Simeon** refers to the fact that Simeon is the ancestor of **Shelumiel**. It might be helpful in your language to clarify this fact. Consult the UST for an alternate translation. (See: [[translationwordSimeon]]) +1:6 y5mc לְ⁠שִׁמְע֕וֹן 1 Here, **of Simeon** refers to the fact that Simeon is the ancestor of **Shelumiel**. It might be helpful in your language to clarify this fact. Consult the UST for an alternate translation. 1:6 m6h9 rc://*/ta/man/translate/translate-names שְׁלֻמִיאֵ֖ל & צוּרִֽישַׁדָּֽי 1 **Shelumiel** and **Zurishaddai** are names of men. -1:7 gs8f לִֽ⁠יהוּדָ֕ה 1 Here, **of Judah** refers to the fact that Judah is the ancestor of **Nahshon**. It might be helpful in your language to clarify this fact. Consult the UST for an alternate translation. (See: [[translationwordJudah]]) -1:8 j95m לְ⁠יִ֨שָּׂשכָ֔ר 1 Here, **of Issachar** refers to the fact that Issachar is the ancestor of **Nethanel**. It might be helpful in your language to clarify this fact. Consult the UST for an alternate translation. (See: [[translationwordNethanel]]) +1:7 gs8f לִֽ⁠יהוּדָ֕ה 1 Here, **of Judah** refers to the fact that Judah is the ancestor of **Nahshon**. It might be helpful in your language to clarify this fact. Consult the UST for an alternate translation. +1:8 j95m לְ⁠יִ֨שָּׂשכָ֔ר 1 Here, **of Issachar** refers to the fact that Issachar is the ancestor of **Nethanel**. It might be helpful in your language to clarify this fact. Consult the UST for an alternate translation. 1:8 j730 rc://*/ta/man/translate/translate-names נְתַנְאֵ֖ל & צוּעָֽר 1 **Nethanel** and **Zuar** are names of men. -1:9 ls1m לִ⁠זְבוּלֻ֕ן 1 Here, **of Zebulun** refers to the fact that Zebulun is the ancestor of **Eliab**. It might be helpful in your language to clarify this fact. Consult the UST for an alternate translation. (See: [[translationwordZebulun]]) +1:9 ls1m לִ⁠זְבוּלֻ֕ן 1 Here, **of Zebulun** refers to the fact that Zebulun is the ancestor of **Eliab**. It might be helpful in your language to clarify this fact. Consult the UST for an alternate translation. 1:9 gldp rc://*/ta/man/translate/translate-names אֱלִיאָ֖ב & חֵלֹֽן 1 **Elliab** and **Helon** are names of men. -1:10 jrdz לִ⁠בְנֵ֣י יוֹסֵ֔ף 1 Here, **of Joseph** refers to the fact that Joseph is the ancestor of **Ephraim** and **Manasseh**. It might be helpful in your language to clarify this fact. Consult the UST for an alternate translation. (See: [[translationwordEphraim]] and [[translationwordManasseh]]) +1:10 jrdz לִ⁠בְנֵ֣י יוֹסֵ֔ף 1 Here, **of Joseph** refers to the fact that Joseph is the ancestor of **Ephraim** and **Manasseh**. It might be helpful in your language to clarify this fact. Consult the UST for an alternate translation. 1:10 iksb rc://*/ta/man/translate/translate-names אֱלִישָׁמָ֖ע & עַמִּיה֑וּד & גַּמְלִיאֵ֖ל & פְּדָהצֽוּר 1 **Elishama**, **Ammihud**, **Gamaliel**, and **Pedahzur** are names of men. -1:11 ibhj לְ⁠בִ֨נְיָמִ֔ן 1 Here, **of Benjamin** refers to the fact that Benjamin is the ancestor of **Abidan**. It might be helpful in your language to clarify this fact. Consult the UST for an alternate translation. (See: [[translationwordBenjamin]]) +1:11 ibhj לְ⁠בִ֨נְיָמִ֔ן 1 Here, **of Benjamin** refers to the fact that Benjamin is the ancestor of **Abidan**. It might be helpful in your language to clarify this fact. Consult the UST for an alternate translation. 1:11 zocj rc://*/ta/man/translate/translate-names אֲבִידָ֖ן & גִּדְעֹנִֽי 1 **Abidan** and **Gideoni** are names of men. -1:12 fxte לְ⁠דָ֕ן 1 Here, **of Dan** refers to the fact that Dan is the ancestor of **Ahiezer**. It might be helpful in your language to clarify this fact. Consult the UST for an alternate translation. (See: [[translationwordDan]]) +1:12 fxte לְ⁠דָ֕ן 1 Here, **of Dan** refers to the fact that Dan is the ancestor of **Ahiezer**. It might be helpful in your language to clarify this fact. Consult the UST for an alternate translation. 1:12 nzkn rc://*/ta/man/translate/translate-names אֲחִיעֶ֖זֶר & עַמִּֽישַׁדָּֽי 1 **Ahiezer** and **Ammishaddai** are names of men. -1:13 ghrd לְ⁠אָשֵׁ֕ר 1 Here, **of Asher** refers to the fact that Asher is the ancestor of **Pagiel**. It might be helpful in your language to clarify this fact. Consult the UST for an alternate translation. (See: [[translationwordAsher]]) +1:13 ghrd לְ⁠אָשֵׁ֕ר 1 Here, **of Asher** refers to the fact that Asher is the ancestor of **Pagiel**. It might be helpful in your language to clarify this fact. Consult the UST for an alternate translation. 1:13 i3ui rc://*/ta/man/translate/translate-names פַּגְעִיאֵ֖ל & עָכְרָֽן 1 **Pagiel** and **Okran** are names of men. -1:14 ie7u לְ⁠גָ֕ד 1 Here, **of Gad** refers to the fact that Gad is the ancestor of **Eliasaph**. It might be helpful in your language to clarify this fact. Consult the UST for an alternate translation. (See: [[translationwordGad]]) +1:14 ie7u לְ⁠גָ֕ד 1 Here, **of Gad** refers to the fact that Gad is the ancestor of **Eliasaph**. It might be helpful in your language to clarify this fact. Consult the UST for an alternate translation. 1:14 fir2 rc://*/ta/man/translate/translate-names אֶלְיָסָ֖ף & דְּעוּאֵֽל 1 **Eliasaph** and **Deuel** are names of men. -1:15 p6jk לְ⁠נַ֨פְתָּלִ֔י 1 Here, **of Naphtali** refers to the fact that Naphtali is the ancestor of **Ahira**. It might be helpful in your language to clarify this fact. Consult the UST for an alternate translation. (See: [[translationwordNaphtali]]) +1:15 p6jk לְ⁠נַ֨פְתָּלִ֔י 1 Here, **of Naphtali** refers to the fact that Naphtali is the ancestor of **Ahira**. It might be helpful in your language to clarify this fact. Consult the UST for an alternate translation. 1:15 f3wk rc://*/ta/man/translate/translate-names אֲחִירַ֖ע & עֵינָֽן 1 **Ahira** and **Enon** are names of men. 1:16 r5lf rc://*/ta/man/translate/figs-activepassive קריאי הָ⁠עֵדָ֔ה 1 The text does not specify who called **the called ones of the congregation**. Most likely, the Israelite community appointed these men in some way. If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Alternate translation: “the ones the community appointed” -1:16 xpdb קריאי הָ⁠עֵדָ֔ה 1 **of the congregation** could refer to the fact that (1) the Israelite community chose these men to lead them. Alternate translation: "whom the Israelites appointed" (2) these men were simply a part of the congregation. Alternate translation: "whom Moses chose out of the community" -1:16 g9m9 rc://*/ta/man/translate/figs-metaphor אֲבוֹתָ֑⁠ם 1 **Their fathers** refers to their ancestors. Alternate translation: "their ancestors" -1:16 s9hv rc://*/ta/man/translate/figs-metaphor רָאשֵׁ֛י 1 Here, "the heads" refers to the position of authority these men will occupy. It might be helpful in your language to state this more plainly. Alternative translation: "the leaders" -1:16 rsai rc://*/ta/man/translate/figs-metaphor אַלְפֵ֥י יִשְׂרָאֵ֖ל 1 Here, **the thousands of Israel** refers to the divisions within the Israelite community. It might be helpful in your language to state this more plainly. Alternate translation: "the divisions within the Israelite community" +1:16 xpdb קריאי הָ⁠עֵדָ֔ה 1 **of the congregation** could refer to the fact that (1) the Israelite community chose these men to lead them. Alternate translation: "whom the Israelites appointed" (2) these men were simply a part of the congregation. Alternate translation: “whom Moses chose out of the community” +1:16 g9m9 rc://*/ta/man/translate/figs-metaphor אֲבוֹתָ֑⁠ם 1 **Their fathers** refers to their ancestors. Alternate translation: “their ancestors” +1:16 s9hv rc://*/ta/man/translate/figs-metaphor רָאשֵׁ֛י 1 Here, **the heads** refers to the position of authority these men will occupy. It might be helpful in your language to state this more plainly. Alternative translation: “the leaders” +1:16 rsai rc://*/ta/man/translate/figs-metaphor אַלְפֵ֥י יִשְׂרָאֵ֖ל 1 Here, **the thousands of Israel** refers to the divisions within the Israelite community. It might be helpful in your language to state this more plainly. Alternate translation: “the divisions within the Israelite community” 1:17 g4kg rc://*/ta/man/translate/figs-metaphor וַ⁠יִּקַּ֥ח & אֵ֚ת הָ⁠אֲנָשִׁ֣ים הָ⁠אֵ֔לֶּה 1 Here, **took these men** refers to Moses and Aaron calling these men to stand before them. Alternate translation: “called these men to stand before them” 1:17 tgy4 rc://*/ta/man/translate/figs-activepassive אֲשֶׁ֥ר נִקְּב֖וּ בְּ⁠שֵׁמֽוֹת 1 The text does not specify who designated those **who were designated by name**. Most likely, the Israelite community designated these men by name in some way. If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Alternate translation: “whom the Israelites selected by name” 1:18 me3i rc://*/ta/man/translate/translate-hebrewmonths לַ⁠חֹ֣דֶשׁ הַ⁠שֵּׁנִ֔י 1 The **second month** of the Hebrew calendar includes the last half of April and the first half of May on Western calendars. For more details on translating it, see [Numbers 1:1](../01/01.md). @@ -58,7 +58,7 @@ front:intro p55k 0 # Introduction to Numbers\n\n## Part 1: General Introducti 1:20 gcet rc://*/ta/man/translate/figs-merism לְ⁠גֻלְגְּלֹתָ֔⁠ם\n 1 See how you translated this phrase in [1:2](../01/02.md). 1:20 imh0 rc://*/ta/man/translate/figs-idiom מִ⁠בֶּ֨ן עֶשְׂרִ֤ים שָׁנָה֙ וָ⁠מַ֔עְלָ⁠ה 1 See how you translated this phrase in [1:3](../01/03.md). 1:20 w4pq rc://*/ta/man/translate/figs-metonymy יֹצֵ֥א צָבָֽא 1 See how you translated this phrase in [1:3](../01/03.md). -1:21 lpku rc://*/ta/man/translate/figs-activepassive פְּקֻדֵי⁠הֶ֖ם 1 The text does not specify who counted those **counted ones**. Most likely, Moses ordered Aaron and the 12 tribal leaders to count the tribe of Reuben. If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Alternate translation: “those Moses counted" or "those Moses, Aaron, and the 12 tribal leaders counted" +1:21 lpku rc://*/ta/man/translate/figs-activepassive פְּקֻדֵי⁠הֶ֖ם 1 The text does not specify who counted those **counted ones**. Most likely, Moses ordered Aaron and the 12 tribal leaders to count the tribe of Reuben. If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Alternate translation: “those Moses counted” or “those Moses, Aaron, and the 12 tribal leaders counted” 1:21 v8dy rc://*/ta/man/translate/translate-numbers שִׁשָּׁ֧ה וְ⁠אַרְבָּעִ֛ים אֶ֖לֶף וַ⁠חֲמֵ֥שׁ מֵאֽוֹת 1 Alternate translation: “forty-six thousand five hundred men” 1:22 yd37 rc://*/ta/man/translate/figs-metaphor לִ⁠בְנֵ֣י שִׁמְע֔וֹן 1 See how you translated a similar phrase in [1:20](../01/20/.md). 1:22 pv2l rc://*/ta/man/translate/figs-parallelism לְ⁠מִשְׁפְּחֹתָ֖⁠ם לְ⁠בֵ֣ית אֲבֹתָ֑⁠ם 1 See how you translated this phrase in [1:2](../01/02.md). @@ -68,35 +68,35 @@ front:intro p55k 0 # Introduction to Numbers\n\n## Part 1: General Introducti 1:22 lgm3 rc://*/ta/man/translate/figs-idiom מִ⁠בֶּ֨ן עֶשְׂרִ֤ים שָׁנָה֙ וָ⁠מַ֔עְלָ⁠ה 1 See how you translated this phrase in [1:3](../01/03.md). 1:22 rrtn rc://*/ta/man/translate/figs-idiom יֹצֵ֥א צָבָֽא 1 See how you translated this phrase in [1:3](../01/03.md). 1:23 g5ix rc://*/ta/man/translate/figs-activepassive פְּקֻדֵי⁠הֶ֖ם 1 See how you translated this word in [1:21](../01/21.md). -1:23 jkgb rc://*/ta/man/translate/translate-numbers תִּשְׁעָ֧ה וַ⁠חֲמִשִּׁ֛ים אֶ֖לֶף וּ⁠שְׁלֹ֥שׁ מֵאֽוֹת 1 Alternate translation: "fifty-nine thousand three hundred" +1:23 jkgb rc://*/ta/man/translate/translate-numbers תִּשְׁעָ֧ה וַ⁠חֲמִשִּׁ֛ים אֶ֖לֶף וּ⁠שְׁלֹ֥שׁ מֵאֽוֹת 1 Alternate translation: “fifty-nine thousand three hundred” 1:24 p8et rc://*/ta/man/translate/figs-metaphor לִ⁠בְנֵ֣י גָ֔ד 1 See how you translated this phrase in [1:20](../01/20.md). 1:24 thvt rc://*/ta/man/translate/figs-parallelism לְ⁠מִשְׁפְּחֹתָ֖⁠ם לְ⁠בֵ֣ית אֲבֹתָ֑⁠ם 1 See how you translated this phrase in [1:2](../01/02.md). 1:24 rprg rc://*/ta/man/translate/figs-metaphor בְּ⁠מִסְפַּ֣ר שֵׁמ֗וֹת 1 See how you translated this phrase in [1:2](../01/02.md). 1:24 llct rc://*/ta/man/translate/figs-idiom מִ⁠בֶּ֨ן עֶשְׂרִ֤ים שָׁנָה֙ וָ⁠מַ֔עְלָ⁠ה 1 See how you translated this phrase in [1:3](../01/03.md). 1:24 boe6 rc://*/ta/man/translate/figs-metonymy יֹצֵ֥א צָבָֽא 1 See how you translated this phrase in [1:3](../01/03.md). 1:25 au8r rc://*/ta/man/translate/figs-activepassive פְּקֻדֵי⁠הֶ֖ם 1 See how you translated this word in [1:21](../01/21.md). -1:25 xw6x rc://*/ta/man/translate/translate-numbers חֲמִשָּׁ֤ה וְ⁠אַרְבָּעִים֙ אֶ֔לֶף וְ⁠שֵׁ֥שׁ מֵא֖וֹת וַ⁠חֲמִשִּֽׁים 1 Alternate translation: "forty-five thousand six hundred fifty" +1:25 xw6x rc://*/ta/man/translate/translate-numbers חֲמִשָּׁ֤ה וְ⁠אַרְבָּעִים֙ אֶ֔לֶף וְ⁠שֵׁ֥שׁ מֵא֖וֹת וַ⁠חֲמִשִּֽׁים 1 Alternate translation: “forty-five thousand six hundred fifty” 1:26 dm5n rc://*/ta/man/translate/figs-metaphor לִ⁠בְנֵ֣י יְהוּדָ֔ה 1 See how you translated this phrase in [1:20](../01/20.md). 1:26 jsxt rc://*/ta/man/translate/figs-parallelism לְ⁠מִשְׁפְּחֹתָ֖⁠ם לְ⁠בֵ֣ית אֲבֹתָ֑⁠ם 1 See how you translated this phrase in [1:2](../01/02.md). 1:26 bdn9 rc://*/ta/man/translate/figs-metaphor בְּ⁠מִסְפַּ֣ר שֵׁמֹ֗ת 1 See how you translated this phrase in [1:2](../01/02.md). 1:26 tfan rc://*/ta/man/translate/figs-idiom מִ⁠בֶּ֨ן עֶשְׂרִ֤ים שָׁנָה֙ וָ⁠מַ֔עְלָ⁠ה 1 See how you translated this phrase in [1:3](../01/03.md). 1:26 u7lk rc://*/ta/man/translate/figs-metonymy יֹצֵ֥א צָבָֽא 1 See how you translated this phrase in [1:3](../01/03.md). 1:27 wa5g rc://*/ta/man/translate/figs-activepassive פְּקֻדֵי⁠הֶ֖ם 1 See how you translated this word in [1:21](../01/21.md). -1:27 vh5e rc://*/ta/man/translate/translate-numbers אַרְבָּעָ֧ה וְ⁠שִׁבְעִ֛ים אֶ֖לֶף וְ⁠שֵׁ֥שׁ מֵאֽוֹת 1 Alternate translation: "seventy-four thousand six hundred" +1:27 vh5e rc://*/ta/man/translate/translate-numbers אַרְבָּעָ֧ה וְ⁠שִׁבְעִ֛ים אֶ֖לֶף וְ⁠שֵׁ֥שׁ מֵאֽוֹת 1 Alternate translation: “seventy-four thousand six hundred” 1:28 mv7f rc://*/ta/man/translate/figs-metaphor לִ⁠בְנֵ֣י יִשָּׂשכָ֔ר 1 See how you translated a similar phrase in [1:20](../01/20.md). 1:28 j7kb rc://*/ta/man/translate/figs-parallelism לְ⁠מִשְׁפְּחֹתָ֖⁠ם לְ⁠בֵ֣ית אֲבֹתָ֑⁠ם 1 See how you translated this phrase in [1:2](../01/02.md). 1:28 lo3z rc://*/ta/man/translate/figs-metaphor בְּ⁠מִסְפַּ֣ר שֵׁמֹ֗ת 1 See how you translated this phrase in [1:2](../01/02.md). 1:28 pl4y rc://*/ta/man/translate/figs-idiom מִ⁠בֶּ֨ן עֶשְׂרִ֤ים שָׁנָה֙ וָ⁠מַ֔עְלָ⁠ה 1 See how you translated this phrase in [1:3](../01/03.md). 1:28 lpsb rc://*/ta/man/translate/figs-metonymy יֹצֵ֥א צָבָֽא 1 See how you translated this phrase in [1:3](../01/03.md). 1:29 nv2y rc://*/ta/man/translate/figs-activepassive פְּקֻדֵי⁠הֶ֖ם 1 See how you translated this word in [1:21](../01/21.md). -1:29 s35n rc://*/ta/man/translate/translate-numbers אַרְבָּעָ֧ה וַ⁠חֲמִשִּׁ֛ים אֶ֖לֶף וְ⁠אַרְבַּ֥ע מֵאֽוֹת 1 Alternate translation: "fifty-four thousand four hundred" +1:29 s35n rc://*/ta/man/translate/translate-numbers אַרְבָּעָ֧ה וַ⁠חֲמִשִּׁ֛ים אֶ֖לֶף וְ⁠אַרְבַּ֥ע מֵאֽוֹת 1 Alternate translation: “fifty-four thousand four hundred” 1:30 d4ce rc://*/ta/man/translate/figs-metaphor לִ⁠בְנֵ֣י זְבוּלֻ֔ן 1 See how you translated a similar phrase in [1:20](../01/20.md). 1:30 rqjb rc://*/ta/man/translate/figs-parallelism לְ⁠מִשְׁפְּחֹתָ֖⁠ם לְ⁠בֵ֣ית אֲבֹתָ֑⁠ם 1 See how you translated this phrase in [1:2](../01/02.md). 1:30 sixu rc://*/ta/man/translate/figs-metaphor בְּ⁠מִסְפַּ֣ר שֵׁמֹ֗ת 1 See how you translated this phrase in [1:2](../01/02.md). 1:30 cxv2 rc://*/ta/man/translate/figs-idiom מִ⁠בֶּ֨ן עֶשְׂרִ֤ים שָׁנָה֙ וָ⁠מַ֔עְלָ⁠ה 1 See how you translated this phrase in [1:3](../01/03.md). 1:30 xufm rc://*/ta/man/translate/figs-metonymy יֹצֵ֥א צָבָֽא 1 See how you translated this phrase in [1:3](../01/03.md). 1:31 x4v2 rc://*/ta/man/translate/figs-activepassive פְּקֻדֵי⁠הֶ֖ם 1 See how you translated this word in [1:20](../01/20.md). -1:31 v7sy rc://*/ta/man/translate/translate-numbers שִׁבְעָ֧ה וַ⁠חֲמִשִּׁ֛ים אֶ֖לֶף וְ⁠אַרְבַּ֥ע מֵאֽוֹת 1 Alternate translation: "fifty-seven thousand four hundred" +1:31 v7sy rc://*/ta/man/translate/translate-numbers שִׁבְעָ֧ה וַ⁠חֲמִשִּׁ֛ים אֶ֖לֶף וְ⁠אַרְבַּ֥ע מֵאֽוֹת 1 Alternate translation: “fifty-seven thousand four hundred” 1:32 wc6u rc://*/ta/man/translate/figs-metaphor לִ⁠בְנֵ֤י יוֹסֵף֙ 1 See how you translated a similar phrase in [1:20](../01/20.md). 1:32 f313 rc://*/ta/man/translate/figs-metaphor לִ⁠בְנֵ֣י אֶפְרַ֔יִם 1 See how you translated a similar phrase in [1:20](../01/20.md). 1:32 f4l6 rc://*/ta/man/translate/figs-parallelism לְ⁠מִשְׁפְּחֹתָ֖⁠ם לְ⁠בֵ֣ית אֲבֹתָ֑⁠ם 1 See how you translated this phrase in [1:2](../01/2.md). @@ -104,7 +104,7 @@ front:intro p55k 0 # Introduction to Numbers\n\n## Part 1: General Introducti 1:32 cnat rc://*/ta/man/translate/figs-idiom מִ⁠בֶּ֨ן עֶשְׂרִ֤ים שָׁנָה֙ וָ⁠מַ֔עְלָ⁠ה 1 See how you translated this phrase in [1:3](../01/03.md). 1:32 qn83 rc://*/ta/man/translate/figs-metonymy יֹצֵ֥א צָבָֽא 1 See how you translated this phrase in [1:3](../01/03.md). 1:33 vfi3 rc://*/ta/man/translate/figs-activepassive פְּקֻדֵי⁠הֶ֖ם 1 See how you translated this word in [1:21](../01/21.md). -1:33 rp9v rc://*/ta/man/translate/translate-numbers אַרְבָּעִ֥ים אֶ֖לֶף וַ⁠חֲמֵ֥שׁ מֵאֽוֹת 1 Alternate translation: "forty thousand five hundred" +1:33 rp9v rc://*/ta/man/translate/translate-numbers אַרְבָּעִ֥ים אֶ֖לֶף וַ⁠חֲמֵ֥שׁ מֵאֽוֹת 1 Alternate translation: “forty thousand five hundred” 1:34 xem1 rc://*/ta/man/translate/figs-metaphor לִ⁠בְנֵ֣י מְנַשֶּׁ֔ה 1 See how you translated a similar phrase in [1:20](../01/20.md). 1:34 os9l rc://*/ta/man/translate/figs-parallelism לְ⁠מִשְׁפְּחֹתָ֖⁠ם לְ⁠בֵ֣ית אֲבֹתָ֑⁠ם 1 See how you translated this phrase in [1:2](../01/02.md). 1:34 ql0k rc://*/ta/man/translate/figs-metaphor בְּ⁠מִסְפַּ֣ר שֵׁמ֗וֹת 1 See how you translated this phrase in [1:2](../01/02.md). @@ -112,50 +112,50 @@ front:intro p55k 0 # Introduction to Numbers\n\n## Part 1: General Introducti 1:34 fck2 rc://*/ta/man/translate/figs-metonymy יֹצֵ֥א צָבָֽא 1 See how you translated this phrase in [1:3](../01/03.md). 1:35 p275 rc://*/ta/man/translate/translate-numbers שְׁנַ֧יִם וּ⁠שְׁלֹשִׁ֛ים אֶ֖לֶף וּ⁠מָאתָֽיִם 1 Alternate translation: “thirty-two thousand two hundred men” 1:35 tuii rc://*/ta/man/translate/figs-activepassive פְּקֻדֵי⁠הֶ֖ם 1 See how you translated this word in [1:21](../01/21.md). -1:35 tyjy rc://*/ta/man/translate/translate-numbers שְׁנַ֧יִם וּ⁠שְׁלֹשִׁ֛ים אֶ֖לֶף וּ⁠מָאתָֽיִם 1 Alternate translation: "thirty-two thousand two hundred +1:35 tyjy rc://*/ta/man/translate/translate-numbers שְׁנַ֧יִם וּ⁠שְׁלֹשִׁ֛ים אֶ֖לֶף וּ⁠מָאתָֽיִם 1 Alternate translation: “thirty-two thousand two hundred” 1:36 qk2s rc://*/ta/man/translate/figs-metaphor לִ⁠בְנֵ֣י בִנְיָמִ֔ן 1 See how you translated a similar phrase in [1:20](../01/20.md). 1:36 ym07 rc://*/ta/man/translate/figs-parallelism לְ⁠מִשְׁפְּחֹתָ֖⁠ם לְ⁠בֵ֣ית אֲבֹתָ֑⁠ם 1 See how you translated this phrase in [1:2](../01/02.md). 1:36 xjv0 rc://*/ta/man/translate/figs-metaphor בְּ⁠מִסְפַּ֣ר שֵׁמֹ֗ת 1 See how you translated this phrase in [1:2](../01/02.md). 1:36 e5hr rc://*/ta/man/translate/figs-idiom מִ⁠בֶּ֨ן עֶשְׂרִ֤ים שָׁנָה֙ וָ⁠מַ֔עְלָ⁠ה 1 See how you translated this phrase in [1:3](../01/03.md). 1:36 xspu rc://*/ta/man/translate/figs-metonymy יֹצֵ֥א צָבָֽא 1 See how you translated this phrase in [1:3](../01/03.md). 1:37 z1k4 rc://*/ta/man/translate/figs-activepassive פְּקֻדֵי⁠הֶ֖ם 1 See how you translated this word in [1:21](../01/21.md). -1:37 nfvu rc://*/ta/man/translate/translate-numbers חֲמִשָּׁ֧ה וּ⁠שְׁלֹשִׁ֛ים אֶ֖לֶף וְ⁠אַרְבַּ֥ע מֵאֽוֹת 1 Alternate translation: "thirty-five thousand four hundred" +1:37 nfvu rc://*/ta/man/translate/translate-numbers חֲמִשָּׁ֧ה וּ⁠שְׁלֹשִׁ֛ים אֶ֖לֶף וְ⁠אַרְבַּ֥ע מֵאֽוֹת 1 Alternate translation: “thirty-five thousand four hundred” 1:38 gkt3 rc://*/ta/man/translate/figs-metaphor לִ⁠בְנֵ֣י דָ֔ן 1 See how you translated a similar phrase in [1:20](../01/20.md). 1:38 l5zi rc://*/ta/man/translate/figs-parallelism לְ⁠מִשְׁפְּחֹתָ֖⁠ם לְ⁠בֵ֣ית אֲבֹתָ֑⁠ם 1 See how you translated this phrase in [1:2](../01/02.md). 1:38 bvut rc://*/ta/man/translate/figs-metaphor בְּ⁠מִסְפַּ֣ר שֵׁמֹ֗ת 1 See how you translated this phrase in [1:2](../01/02.md). 1:38 vc8m rc://*/ta/man/translate/figs-idiom מִ⁠בֶּ֨ן עֶשְׂרִ֤ים שָׁנָה֙ וָ⁠מַ֔עְלָ⁠ה 1 See how you translated this phrase in [1:3](../01/03.md). 1:38 a6z4 rc://*/ta/man/translate/figs-metonymy יֹצֵ֥א צָבָֽא 1 See how you translated this phrase in [1:3](../01/03.md). 1:39 iuf8 rc://*/ta/man/translate/figs-activepassive פְּקֻדֵי⁠הֶ֖ם 1 See how you translated this word in [1:21](../01/21.md). -1:39 yqdb rc://*/ta/man/translate/translate-numbers שְׁנַ֧יִם וְ⁠שִׁשִּׁ֛ים אֶ֖לֶף וּ⁠שְׁבַ֥ע מֵאֽוֹת 1 Alternate translation: "sixty-two thousand seven hundred" +1:39 yqdb rc://*/ta/man/translate/translate-numbers שְׁנַ֧יִם וְ⁠שִׁשִּׁ֛ים אֶ֖לֶף וּ⁠שְׁבַ֥ע מֵאֽוֹת 1 Alternate translation: “sixty-two thousand seven hundred” 1:40 ehj1 rc://*/ta/man/translate/figs-metaphor לִ⁠בְנֵ֣י אָשֵׁ֔ר 1 See how you translated this phrase in [1:20](../01/20.md). 1:40 larw rc://*/ta/man/translate/figs-parallelism לְ⁠מִשְׁפְּחֹתָ֖⁠ם לְ⁠בֵ֣ית אֲבֹתָ֑⁠ם 1 See how you translated this phrase in [1:2](../01/02.md). 1:40 leoz rc://*/ta/man/translate/figs-metaphor בְּ⁠מִסְפַּ֣ר שֵׁמֹ֗ת 1 See how you translated this phrase in [1:2](../01/02.md). 1:40 k8eh rc://*/ta/man/translate/figs-idiom מִ⁠בֶּ֨ן עֶשְׂרִ֤ים שָׁנָה֙ וָ⁠מַ֔עְלָ⁠ה 1 See how you translated this phrase in [1:3](../01/03.md). 1:40 klne rc://*/ta/man/translate/figs-metaphor יֹצֵ֥א צָבָֽא 1 See how you translated this phrase in [1:3](../01/03.md). 1:41 az93 rc://*/ta/man/translate/figs-activepassive פְּקֻדֵי⁠הֶ֖ם 1 See how you translated this word in [1:21](../01/21.md). -1:41 vv5x rc://*/ta/man/translate/translate-numbers אֶחָ֧ד וְ⁠אַרְבָּעִ֛ים אֶ֖לֶף וַ⁠חֲמֵ֥שׁ מֵאֽוֹת 1 Alternate translation: "forty-one thousand five hundred" +1:41 vv5x rc://*/ta/man/translate/translate-numbers אֶחָ֧ד וְ⁠אַרְבָּעִ֛ים אֶ֖לֶף וַ⁠חֲמֵ֥שׁ מֵאֽוֹת 1 Alternate translation: “forty-one thousand five hundred” 1:42 mlr4 rc://*/ta/man/translate/figs-activepassive בְּנֵ֣י נַפְתָּלִ֔י 1 See how you translated a similar phrase in [1:20](../01/20.md). 1:42 i55q rc://*/ta/man/translate/figs-parallelism לְ⁠מִשְׁפְּחֹתָ֖⁠ם לְ⁠בֵ֣ית אֲבֹתָ֑⁠ם 1 See how you translated this phrase in [1:2](../01/02.md). 1:42 tiyc rc://*/ta/man/translate/figs-metaphor בְּ⁠מִסְפַּ֣ר שֵׁמֹ֗ת 1 See how you translated this phrase in [1:2](../01/02.md). 1:42 qsnr rc://*/ta/man/translate/figs-idiom מִ⁠בֶּ֨ן עֶשְׂרִ֤ים שָׁנָה֙ וָ⁠מַ֔עְלָ⁠ה 1 See how you translated this phrase in [1:3](../01/03.md). 1:42 eqkl rc://*/ta/man/translate/figs-metonymy יֹצֵ֥א צָבָֽא 1 See how you translated this phrase in [1:3](../01/03.md). 1:43 nv44 rc://*/ta/man/translate/figs-activepassive פְּקֻדֵי⁠הֶ֖ם 1 See how you translated this phrase in [1:21](../01/21.md). -1:43 sskz rc://*/ta/man/translate/translate-numbers שְׁלֹשָׁ֧ה וַ⁠חֲמִשִּׁ֛ים אֶ֖לֶף וְ⁠אַרְבַּ֥ע מֵאֽוֹת 1 Alternate translation: "fifty-three thousand four hundred" +1:43 sskz rc://*/ta/man/translate/translate-numbers שְׁלֹשָׁ֧ה וַ⁠חֲמִשִּׁ֛ים אֶ֖לֶף וְ⁠אַרְבַּ֥ע מֵאֽוֹת 1 Alternate translation: “fifty-three thousand four hundred” 1:44 m11w rc://*/ta/man/translate/figs-activepassive הַ⁠פְּקֻדִ֡ים 1 The text does not immediately specifies who counted **the counted ones** but does so in the following phrase **whom Moses and Aaron had counted, and the leaders of Israel, 12 men**. These two phrases mean the same thing. It might be helpful in your language to combine these two phrases into one phrase. Alternate translation: “the ones Moses, Aaron, and the 12 leaders of Israel counted” -1:44 kl6l rc://*/ta/man/translate/figs-metaphor לְ⁠בֵית־אֲבֹתָ֖י⁠ו 1 Here, **the house of his father** refers to a tribe belonging to one of the 12 ancestral fathers. It might be helpful in your language to express this more plainly. Alternate translation: "each ancestral father" +1:44 kl6l rc://*/ta/man/translate/figs-metaphor לְ⁠בֵית־אֲבֹתָ֖י⁠ו 1 Here, **the house of his father** refers to a tribe belonging to one of the 12 ancestral fathers. It might be helpful in your language to express this more plainly. Alternate translation: “each ancestral father” 1:45 zf3e rc://*/ta/man/translate/figs-activepassive פְּקוּדֵ֥י 1 Here, the text does not specify who counted **the counted ones**. According to [1:44](/../01/44/.md), Moses, Aaron, and the 12 leaders counted. If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Alternate translation: “those Moses, Aaron, and the 12 leaders counted” 1:45 nvoq rc://*/ta/man/translate/figs-metonymy בְנֵֽי־יִשְׂרָאֵ֖ל 1 See how you translated this phrase in [1:2](../01/02.md). -1:45 x876 rc://*/ta/man/translate/figs-metaphor לְ⁠בֵ֣ית אֲבֹתָ֑⁠ם 1 Here, **the house of their fathers** refers to the various families that descended from the 12 ancestral tribes. It might be helpful in your language to express this more plainly. Alternate translation: "their ancestral groups" +1:45 x876 rc://*/ta/man/translate/figs-metaphor לְ⁠בֵ֣ית אֲבֹתָ֑⁠ם 1 Here, **the house of their fathers** refers to the various families that descended from the 12 ancestral tribes. It might be helpful in your language to express this more plainly. Alternate translation: “their ancestral groups” 1:45 ry7m rc://*/ta/man/translate/figs-idiom מִ⁠בֶּ֨ן עֶשְׂרִ֤ים שָׁנָה֙ וָ⁠מַ֔עְלָ⁠ה 1 See how you translated this phrase in [1:3](../01/03.md). 1:45 szay rc://*/ta/man/translate/figs-metonymy יֹצֵ֥א צָבָ֖א 1 See how you translated this phrase in [1:3](../01/03.md). 1:46 v79v rc://*/ta/man/translate/figs-activepassive הַ⁠פְּקֻדִ֔ים 1 See how you translated a similar word in [1:21](../01/21.md). -1:46 ric5 rc://*/ta/man/translate/translate-numbers שֵׁשׁ־מֵא֥וֹת אֶ֖לֶף וּ⁠שְׁלֹ֣שֶׁת אֲלָפִ֑ים וַ⁠חֲמֵ֥שׁ מֵא֖וֹת 1 Alternate translation: "six hundred and three thousand five hundred and fifty" -1:47 rv7a rc://*/ta/man/translate/grammar-connect-logic-contrast וְ⁠הַ⁠לְוִיִּ֖ם 1 **And** introduces a contrast to what was expected. Use a natural way in your language for introducing a contrast. Alternate translation: "But" +1:46 ric5 rc://*/ta/man/translate/translate-numbers שֵׁשׁ־מֵא֥וֹת אֶ֖לֶף וּ⁠שְׁלֹ֣שֶׁת אֲלָפִ֑ים וַ⁠חֲמֵ֥שׁ מֵא֖וֹת 1 Alternate translation: "six hundred and three thousand five hundred and fifty” +1:47 rv7a rc://*/ta/man/translate/grammar-connect-logic-contrast וְ⁠הַ⁠לְוִיִּ֖ם 1 **And** introduces a contrast to what was expected. Use a natural way in your language for introducing a contrast. Alternate translation: “But” 1:47 nym2 rc://*/ta/man/translate/figs-activepassive הָתְפָּקְד֖וּ 1 The text does not specify who did not counted those who **were not counted**. Most likely, Moses, Aaron, and the 12 leaders did not count. If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Alternate translation: “were those whom Moses, Aaron, and the 12 did not count” 1:48 gwjl לֵּ⁠אמֹֽר 1 See how you translated this phrase in [1:1](../01/01.md). 1:49 k39s rc://*/ta/man/translate/figs-synecdoche וְ⁠אֶת־רֹאשָׁ֖⁠ם & תִשָּׂ֑א 1 See how you translated this phrase in [1:2](../01/02.md). 1:49 y1o4 rc://*/ta/man/translate/figs-metonymy בְּנֵ֥י יִשְׂרָאֵֽל 1 See how you translated this phrase in [1:2](../01/02.md). -1:50 dd55 rc://*/ta/man/translate/figs-metonymy הַפְקֵ֣ד אֶת־הַ⁠לְוִיִּם֩ עַל 1 Here, the phrase **appoint the Levites over** refers to Moses' giving the Levites authority to take care of the dwelling of the testimony and everything in it. Alternate translation: "give the Levites authority to care for" +1:50 dd55 rc://*/ta/man/translate/figs-metonymy הַפְקֵ֣ד אֶת־הַ⁠לְוִיִּם֩ עַל 1 Here, the phrase **appoint the Levites over** refers to Moses' giving the Levites authority to take care of the dwelling of the testimony and everything in it. Alternate translation: “give the Levites authority to care for” 1:51 p4ac rc://*/ta/man/translate/figs-personification וּ⁠בִ⁠נְסֹ֣עַ הַ⁠מִּשְׁכָּ֗ן & וּ⁠בַ⁠חֲנֹת֙ הַ⁠מִּשְׁכָּ֔ן 1 The phrases **the dwelling sets out** and **the dwelling camps** speak of the dwelling as if it were a person who journeys from one location to another and camps. If this might be confusing for your readers, you could express this meaning plainly. Alternate translation: “the Israelites set out to a new location with the dwelling … the Israelites camp with the dwelling” 1:51 cju9 rc://*/ta/man/translate/figs-activepassive יוּמָֽת 1 The text does not specify who would **put to death** the stranger who came near to the dwelling. Most likely, the Levites were responsible for putting this one to death. If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Alternate translation: “the Levites must put him to death” 1:51 m1tr rc://*/ta/man/translate/figs-euphemism יוּמָֽת 1 **Put to death** refers to a person killing this stranger. This is a polite way of referring to something unpleasant. If this would be misunderstood in your language, you could use a different polite way of referring to this or state this plainly. Alternate translation: “killed” @@ -163,7 +163,7 @@ front:intro p55k 0 # Introduction to Numbers\n\n## Part 1: General Introducti 1:52 qn3w לְ⁠צִבְאֹתָֽ⁠ם 1 Alternate translation: “by their military division” 1:53 j1iz rc://*/ta/man/translate/figs-metaphor וְ⁠לֹֽא־יִהְיֶ֣ה קֶ֔צֶף עַל 1 Here, **wrath will not be upon** speaks of wrath as if it were an object that would come upon a person. If this might be confusing for your readers, you could express this meaning plainly. Alternate translation: “Yahweh will not be angry with” 1:53 ms44 rc://*/ta/man/translate/figs-metonymy בְּנֵ֣י יִשְׂרָאֵ֑ל 1 See how you translated this phrase in [1:2](../01/02.md). -1:53 sken וְ⁠שָׁמְרוּ֙ & אֶת־מִשְׁמֶ֖רֶת 1 **Keep the keeping of** refers to be responsible for the sacred tent, the objects in it, and every task associated with it. Alternate translation: "be responsible for" +1:53 sken וְ⁠שָׁמְרוּ֙ & אֶת־מִשְׁמֶ֖רֶת 1 **Keep the keeping of** refers to be responsible for the sacred tent, the objects in it, and every task associated with it. Alternate translation: “be responsible for” 1:54 k71a rc://*/ta/man/translate/figs-metonymy בְּנֵ֣י יִשְׂרָאֵ֑ל 1 See how you translated this phrase in [1:2](../01/02.md). 2:intro wn6c 0 # Numbers 2 General Notes\n\n## Structure and formatting\n\n## Cardinal Directions\n\n\nYahweh explains how the Israelites will camp in relative to the sacred tent and does so using cardinal directions: north, east, south, and west. These terms describe a persons orientation in relation to the sunrise. The sun rises in the east and sets in the west. If one faces the direction of the sunrise and then turns to his right, he is facing south. If, when facing the sunrise, he turns left, he would face north. 2:1 n1k2 לֵ⁠אמֹֽר 1 See how you translated this word in [1:1](../01/01.md). @@ -171,8 +171,10 @@ front:intro p55k 0 # Introduction to Numbers\n\n## Part 1: General Introducti 2:2 mdj9 rc://*/ta/man/translate/figs-metonymy בְּנֵ֣י יִשְׂרָאֵ֑ל 1 See how you translated this phrase in [1:2](../01/02.md). 2:2 p14g rc://*/ta/man/translate/figs-metaphor מִ⁠נֶּ֕גֶד 1 **Away from the front** refers to the Israelites camping at a distance to the tent of meeting. If your readers would not understand what this phrase means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning plainly. See the UST for an alternate translation. 2:3 s1br rc://*/ta/man/translate/figs-parallelism קֵ֣דְמָ⁠ה מִזְרָ֔חָ⁠ה 1 These two phrases mean basically the same thing. If saying the same thing twice might be confusing for your readers, you can combine the phrases into one and state them more plainly. Alternate translation: “on the eastern side” -2:3 d4r5 Nahshon son of Amminadab 0 See how you translated this man’s name in [Numbers 1:7](../01/07.md). -2:4 wg38 rc://*/ta/man/translate/translate-numbers 74,600 0 Alternate translation: “seventy-four thousand six hundred” +2:3 fbom rc://*/ta/man/translate/figs-metonymy לִ⁠בְנֵ֣י יְהוּדָ֔ה 1 See how you translated this phrase in [1:20](../01/20.md). +2:3 d4r5 נַחְשׁ֖וֹן & עַמִּינָדָֽב 1 **Nahshon** and **Amminadab** are names of men. +2:4 qqpe rc://*/ta/man/translate/figs-parallelism וּ⁠צְבָא֖⁠וֹ וּ⁠פְקֻדֵי⁠הֶ֑ם 1 These two phrases mean basically the same thing. If saying the same thing twice or including passive voice might be confusing for your readers, you can combine the phrases into active one. Alternate translation: “and those Moses counted” +2:4 wg38 rc://*/ta/man/translate/translate-numbers אַרְבָּעָ֧ה וְ⁠שִׁבְעִ֛ים אֶ֖לֶף וְ⁠שֵׁ֥שׁ מֵאֽוֹת 1 Alternate translation: “seventy-four thousand six hundred” 2:5 su53 Nethanel son of Zuar 0 See how you translated this man’s name in [Numbers 1:8](../01/08.md). 2:6 pvl6 division 0 This is a military term for a large group of soldiers. Each tribe was its own “division.” 2:6 s8hf rc://*/ta/man/translate/translate-numbers 54,400 men 0 Alternate translation: “fifty-four thousand four hundred men” From b9da90174b6044ff8e501ee88e7acbc3fa6f037a Mon Sep 17 00:00:00 2001 From: "jzavodney.uW" Date: Sat, 29 Jul 2023 18:44:47 +0000 Subject: [PATCH 016/127] Merge jzavodney.uW-tc-create-1 into master by jzavodney.uW (#3410) --- tn_NUM.tsv | 4 ++-- 1 file changed, 2 insertions(+), 2 deletions(-) diff --git a/tn_NUM.tsv b/tn_NUM.tsv index 22d464afb2..201fdb8d10 100644 --- a/tn_NUM.tsv +++ b/tn_NUM.tsv @@ -14,7 +14,7 @@ front:intro p55k 0 # Introduction to Numbers\n\n## Part 1: General Introducti 1:3 tg9n לְ⁠צִבְאֹתָ֖⁠ם 1 **According to their armies** refers to separating the men Moses and Aaron will count into military divisions that the Israelites will follow when they fight in battle. Alternate translation: “by their military divisions” 1:4 qnse rc://*/ta/man/translate/figs-idiom וְ⁠אִתְּ⁠כֶ֣ם 1 Here, **with you** refers specifically to these men helping Aaron count and lead the tribes of Israel. Alternate translation: “And to assist you” or “And to help you” 1:4 j29v אִ֖ישׁ לַ⁠מַּטֶּ֑ה 1 **A man of the tribe** refers to a man who belongs to a certain tribe and further describes the men who will be with Aaron to help him. Additionally, this construction is singular but infers that every tribe will have one man to lead it. Alternative translation: “one man from each tribe” -1:4 ku8v rc://*/ta/man/translate/figs-metaphor אִ֛ישׁ רֹ֥אשׁ 1 Here, "the head man" refers to the position of authority these men will have over their whole tribe. It might be helpful in your language to state this more plainly. Alternative translation: “the leader” +1:4 ku8v rc://*/ta/man/translate/figs-metaphor אִ֛ישׁ רֹ֥אשׁ 1 Here, **the head man** refers to the position of authority these men will have over their whole tribe. It might be helpful in your language to state this more plainly. Alternative translation: “the leader” 1:4 m26b rc://*/ta/man/translate/figs-metaphor לְ⁠בֵית־אֲבֹתָ֖י⁠ו 1 **The house of his fathers** refers to all the living descendants of a particular tribe. It might be helpful in your language to state this more plainly. Alternate translation: “his tribe” 1:5 u632 rc://*/ta/man/translate/figs-metaphor יַֽעַמְד֖וּ אִתְּ⁠כֶ֑ם 1 Here, **stand with you** refers to their helping Moses and Aaron lead the Israelite community. It might be helpful in your language to state this more plainly. Alternate translation: “help you lead the Israelite community” 1:5 cbvw לִ⁠רְאוּבֵ֕ן 1 Here, **of Reuben** refers to the fact that Reuben is the ancestor of **Elizur**. It might be helpful in your language to clarify this fact. Consult the UST for an alternate translation. @@ -149,7 +149,7 @@ front:intro p55k 0 # Introduction to Numbers\n\n## Part 1: General Introducti 1:45 ry7m rc://*/ta/man/translate/figs-idiom מִ⁠בֶּ֨ן עֶשְׂרִ֤ים שָׁנָה֙ וָ⁠מַ֔עְלָ⁠ה 1 See how you translated this phrase in [1:3](../01/03.md). 1:45 szay rc://*/ta/man/translate/figs-metonymy יֹצֵ֥א צָבָ֖א 1 See how you translated this phrase in [1:3](../01/03.md). 1:46 v79v rc://*/ta/man/translate/figs-activepassive הַ⁠פְּקֻדִ֔ים 1 See how you translated a similar word in [1:21](../01/21.md). -1:46 ric5 rc://*/ta/man/translate/translate-numbers שֵׁשׁ־מֵא֥וֹת אֶ֖לֶף וּ⁠שְׁלֹ֣שֶׁת אֲלָפִ֑ים וַ⁠חֲמֵ֥שׁ מֵא֖וֹת 1 Alternate translation: "six hundred and three thousand five hundred and fifty” +1:46 ric5 rc://*/ta/man/translate/translate-numbers שֵׁשׁ־מֵא֥וֹת אֶ֖לֶף וּ⁠שְׁלֹ֣שֶׁת אֲלָפִ֑ים וַ⁠חֲמֵ֥שׁ מֵא֖וֹת 1 Alternate translation: “six hundred and three thousand five hundred and fifty” 1:47 rv7a rc://*/ta/man/translate/grammar-connect-logic-contrast וְ⁠הַ⁠לְוִיִּ֖ם 1 **And** introduces a contrast to what was expected. Use a natural way in your language for introducing a contrast. Alternate translation: “But” 1:47 nym2 rc://*/ta/man/translate/figs-activepassive הָתְפָּקְד֖וּ 1 The text does not specify who did not counted those who **were not counted**. Most likely, Moses, Aaron, and the 12 leaders did not count. If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Alternate translation: “were those whom Moses, Aaron, and the 12 did not count” 1:48 gwjl לֵּ⁠אמֹֽר 1 See how you translated this phrase in [1:1](../01/01.md). From fee328539471af9f437ea373cc9504824ddf0e72 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Sat, 29 Jul 2023 19:20:40 +0000 Subject: [PATCH 017/127] Merge justplainjane47-tc-create-1 into master by justplainjane47 (#3412) --- tn_JOB.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/tn_JOB.tsv b/tn_JOB.tsv index 1fdb63d775..271facbd8f 100644 --- a/tn_JOB.tsv +++ b/tn_JOB.tsv @@ -1532,7 +1532,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 20:29 j622 rc://*/ta/man/translate/figs-gendernotations אָדָ֣ם רָ֭שָׁע 1 Although the term **man** is masculine, Zophar is using the word in a generic sense that includes both men and women. If it would be helpful to your readers, you could use a term in your language that is clearly inclusive of both men and women. Alternate translation: “the wicked person” 20:29 j623 rc://*/ta/man/translate/figs-genericnoun אָדָ֣ם רָ֭שָׁע 1 Zophar is not referring to a specific **wicked man** or person. He means wicked people in general. It may be more natural in your language to express this meaning by using a plural form. Alternate translation: “wicked people” 20:29 j624 rc://*/ta/man/translate/figs-possession וְ⁠נַחֲלַ֖ת אִמְר֣⁠וֹ מֵ⁠אֵֽל 1 Zophar is using this possessive form to describe a symbolic **heritage** or inheritance that God has appointed to a wicked person. It may be helpful clarify this for your readers. Alternate translation: “and his appointed heritage from God” or “and the heritage that God has appointed to him” -21:intro k6tx 0 # Job 21 General Notes\n\n## Structure and formatting\n\nThis chapter is Job’s response to Zophar’s second speech.\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry.\n\n## Special concepts in this chapter\n\n### Punishment for the sins of one’s parents or ancestors\nIn the culture in which the book of Job was composed, people commonly believed that God might punish someone for the sins of their parents or ancestors. Job says in verse 19 of this chapter that this is what his three friends believe. However, while people’s sins may have consequences for their children and descendants, God does not punish people directly for their parents’ or ancestors’ sins. Be sure that this is clear in your translation.\n\n## Translation issues in this chapter\n\n### The adjective “wicked” as a noun\n\nIn verses 7, 16, 17, and 28, Job uses the adjective “wicked” as a noun to mean wicked people in general. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase such as “wicked people.” +21:intro k6tx 0 # Job 21 General Notes\n\n## Structure and Formatting\n\nThis chapter is Job’s response to Zophar’s second speech.\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry.\n\n## Special Concepts in this Chapter\n\n### Punishment for the sins of one’s parents or ancestors\nIn the culture in which the book of Job was composed, people commonly believed that God might punish someone for the sins of their parents or ancestors. Job says in verse 19 of this chapter that this is what his three friends believe. However, while people’s sins may have consequences for their children and descendants, God does not punish people directly for their parents’ or ancestors’ sins. Be sure that this is clear in your translation.\n\n## Translation Issues in this Chapter\n\n### The adjective “wicked” as a noun\n\nIn verses 7, 16, 17, and 28, Job uses the adjective “wicked” as a noun to mean wicked people in general. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase such as “wicked people.” 21:2 ztr6 rc://*/ta/man/translate/figs-yousingular שָׁ֭מוֹעַ & תַּנְח֥וּמֹֽתֵי⁠כֶֽם 1 The word **your** and the implied “you” in the imperative **hear** are plural because Job is addressing his three friends, so use the plural form in your translation if your language marks that distinction. 21:2 l3vp rc://*/ta/man/translate/figs-reduplication שִׁמְע֣וּ שָׁ֭מוֹעַ מִלָּתִ֑⁠י 1 Job is repeating the verb **hear** in order to intensify the idea that it expresses. If your language can repeat words for intensification, it would be appropriate to do that here in your translation. If not, your language may have another way of expressing the emphasis. Alternate translation: “Listen carefully to my words” 21:2 j625 rc://*/ta/man/translate/figs-metonymy מִלָּתִ֑⁠י 1 Job is using the term **words** to mean what he is about to say by using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “what I am about to say” From bdce740e9e56e802fc3e31fedaf1042a9a11ba71 Mon Sep 17 00:00:00 2001 From: "jzavodney.uW" Date: Sun, 30 Jul 2023 01:41:39 +0000 Subject: [PATCH 018/127] Merge jzavodney.uW-tc-create-1 into master by jzavodney.uW (#3411) --- tn_NUM.tsv | 26 ++++++++++++++------------ 1 file changed, 14 insertions(+), 12 deletions(-) diff --git a/tn_NUM.tsv b/tn_NUM.tsv index 201fdb8d10..ecaa595cef 100644 --- a/tn_NUM.tsv +++ b/tn_NUM.tsv @@ -165,7 +165,7 @@ front:intro p55k 0 # Introduction to Numbers\n\n## Part 1: General Introducti 1:53 ms44 rc://*/ta/man/translate/figs-metonymy בְּנֵ֣י יִשְׂרָאֵ֑ל 1 See how you translated this phrase in [1:2](../01/02.md). 1:53 sken וְ⁠שָׁמְרוּ֙ & אֶת־מִשְׁמֶ֖רֶת 1 **Keep the keeping of** refers to be responsible for the sacred tent, the objects in it, and every task associated with it. Alternate translation: “be responsible for” 1:54 k71a rc://*/ta/man/translate/figs-metonymy בְּנֵ֣י יִשְׂרָאֵ֑ל 1 See how you translated this phrase in [1:2](../01/02.md). -2:intro wn6c 0 # Numbers 2 General Notes\n\n## Structure and formatting\n\n## Cardinal Directions\n\n\nYahweh explains how the Israelites will camp in relative to the sacred tent and does so using cardinal directions: north, east, south, and west. These terms describe a persons orientation in relation to the sunrise. The sun rises in the east and sets in the west. If one faces the direction of the sunrise and then turns to his right, he is facing south. If, when facing the sunrise, he turns left, he would face north. +2:intro wn6c 0 # Numbers 2 General Notes\n\n## Structure and formatting\n\n## Cardinal Directions\n\nYahweh explains how the Israelites will camp in relative to the sacred tent and does so using cardinal directions: north, east, south, and west. These terms describe a persons orientation in relation to the sunrise. The sun rises in the east and sets in the west. If one faces the direction of the sunrise and then turns to his right, he is facing south. If, when facing the sunrise, he turns left, he would face north. 2:1 n1k2 לֵ⁠אמֹֽר 1 See how you translated this word in [1:1](../01/01.md). 2:2 q34t rc://*/ta/man/translate/figs-parallelism אִ֣ישׁ עַל־דִּגְל֤⁠וֹ בְ⁠אֹתֹת֙ לְ⁠בֵ֣ית אֲבֹתָ֔⁠ם 1 These two phrases mean basically the same thing. If saying the same thing twice might be confusing for your readers, you can combine the phrases into one. Alternate translation: “with their respective ancestral tribes” 2:2 mdj9 rc://*/ta/man/translate/figs-metonymy בְּנֵ֣י יִשְׂרָאֵ֑ל 1 See how you translated this phrase in [1:2](../01/02.md). @@ -174,17 +174,19 @@ front:intro p55k 0 # Introduction to Numbers\n\n## Part 1: General Introducti 2:3 fbom rc://*/ta/man/translate/figs-metonymy לִ⁠בְנֵ֣י יְהוּדָ֔ה 1 See how you translated this phrase in [1:20](../01/20.md). 2:3 d4r5 נַחְשׁ֖וֹן & עַמִּינָדָֽב 1 **Nahshon** and **Amminadab** are names of men. 2:4 qqpe rc://*/ta/man/translate/figs-parallelism וּ⁠צְבָא֖⁠וֹ וּ⁠פְקֻדֵי⁠הֶ֑ם 1 These two phrases mean basically the same thing. If saying the same thing twice or including passive voice might be confusing for your readers, you can combine the phrases into active one. Alternate translation: “and those Moses counted” -2:4 wg38 rc://*/ta/man/translate/translate-numbers אַרְבָּעָ֧ה וְ⁠שִׁבְעִ֛ים אֶ֖לֶף וְ⁠שֵׁ֥שׁ מֵאֽוֹת 1 Alternate translation: “seventy-four thousand six hundred” -2:5 su53 Nethanel son of Zuar 0 See how you translated this man’s name in [Numbers 1:8](../01/08.md). -2:6 pvl6 division 0 This is a military term for a large group of soldiers. Each tribe was its own “division.” -2:6 s8hf rc://*/ta/man/translate/translate-numbers 54,400 men 0 Alternate translation: “fifty-four thousand four hundred men” -2:7 a457 Eliab son of Helon 0 See how you translated this man’s name in [Numbers 1:9](../01/09.md). -2:8 fgs1 rc://*/ta/man/translate/translate-numbers שִׁבְעָ֧ה וַ⁠חֲמִשִּׁ֛ים אֶ֖לֶף וְ⁠אַרְבַּ֥ע מֵאֽוֹת 1 You can state this in words. Alternate translation: “fifty-seven thousand four hundred” -2:8 kceb rc://*/ta/man/translate/figs-ellipsis שִׁבְעָ֧ה וַ⁠חֲמִשִּׁ֛ים אֶ֖לֶף וְ⁠אַרְבַּ֥ע מֵאֽוֹת 1 This refers to the number of men. Alternate translation: “are 57,400 men” -2:9 p866 rc://*/ta/man/translate/translate-numbers מְאַ֨ת אֶ֜לֶף וּ⁠שְׁמֹנִ֥ים אֶ֛לֶף וְ⁠שֵֽׁשֶׁת־ אֲלָפִ֥ים וְ⁠אַרְבַּע־ מֵא֖וֹת 1 You can state this in words. Alternate translation: “are one hundred and eighty-six thousand four hundred” -2:9 e32j the camp of Judah 0 This refers to the three tribes that camp east of the tent of meeting: the tribes of Judah, Issachar, and Zebulun. -2:9 za2y rc://*/ta/man/translate/figs-explicit רִאשֹׁנָ֖ה יִסָּֽעוּ 1 This means that when the Israelite camp moves, the camp of Judah will start walking out before the other tribes do. Alternate translation: “When traveling, the camp of Judah will start walking first” or “When the Israelites leave, those tribes will leave first” -2:10 c8p1 under their standard 0 The “standards” were four larger groups that the tribes were divided into. Each standard was commanded to camp together. The standards were represented by a banner. See how you translated “standards” in [Numbers 2:2](../02/02.md). +2:4 wg38 rc://*/ta/man/translate/translate-numbers אַרְבָּעָ֧ה וְ⁠שִׁבְעִ֛ים אֶ֖לֶף וְ⁠שֵׁ֥שׁ מֵאֽוֹת 1 Alternate translation: “seventy-four thousand six hundred men” +2:5 su53 rc://*/ta/man/translate/figs-metonymy לִ⁠בְנֵ֣י יִשָּׂשכָ֔ר 1 See how you translated a similar phrase in [1:20](../01/20.md). +2:5 b9v0 rc://*/ta/man/translate/translate-names נְתַנְאֵ֖ל & צוּעָֽר 1 **Nethanel** and **Zuar** are names of men. +2:6 pvl6 וּ⁠צְבָא֖⁠וֹ וּ⁠פְקֻדָ֑י⁠ו 1 See how you translated this phrase in [2:4](../02/04.md). +2:6 s8hf rc://*/ta/man/translate/translate-numbers אַרְבָּעָ֧ה וַ⁠חֲמִשִּׁ֛ים אֶ֖לֶף וְ⁠אַרְבַּ֥ע מֵאֽוֹת 1 Alternate translation: “fifty-four thousand four hundred men” +2:7 a457 rc://*/ta/man/translate/figs-metonymy לִ⁠בְנֵ֣י זְבוּלֻ֔ן 1 See how you translated a similar phrase in [1:20](../01/20.md). +2:7 ci42 rc://*/ta/man/translate/translate-names אֱלִיאָ֖ב & חֵלֹֽן 1 **Eliab** and **Helon** are names of men. +2:8 exlx rc://*/ta/man/translate/figs-parallelism וּ⁠צְבָא֖⁠וֹ וּ⁠פְקֻדָ֑י⁠ו 1 See how you translated this phrase in [2:4](../02/04.md). +2:8 fgs1 rc://*/ta/man/translate/translate-numbers שִׁבְעָ֧ה וַ⁠חֲמִשִּׁ֛ים אֶ֖לֶף וְ⁠אַרְבַּ֥ע מֵאֽוֹת 1 Alternate translation: “fifty-seven thousand four hundred men” +2:9 thxq rc://*/ta/man/translate/figs-activepassive הַ⁠פְּקֻדִ֞ים 1 See how you translated this phrase in [1:21](../01/21.md). +2:9 e32j rc://*/ta/man/translate/figs-metonymy לְ⁠מַחֲנֵ֣ה יְהוּדָ֗ה 1 Here, **the camp of Judah** refers to the three tribes just mentioned: of Judah, of Issachar, and of Zebulun. +2:9 p866 rc://*/ta/man/translate/translate-numbers מְאַ֨ת אֶ֜לֶף וּ⁠שְׁמֹנִ֥ים אֶ֛לֶף וְ⁠שֵֽׁשֶׁת־ אֲלָפִ֥ים וְ⁠אַרְבַּע־ מֵא֖וֹת 1 Alternate translation: “one hundred and eighty-six thousand four hundred men” +2:9 za2y rc://*/ta/man/translate/figs-explicit רִאשֹׁנָ֖ה יִסָּֽעוּ 1 The phrase **they will set out first** refers to the Israelites journeying from one location to another. If it would be helpful in your language, you could state this more plainly. Alternate translation: “When traveling to a new location, the camp of Judah will start walking first” 2:10 pe8q Elizur son of Shedeur 0 See how you translated this man’s name in [Numbers 1:5](../01/05.md). 2:11 nq5x rc://*/ta/man/translate/translate-numbers שִׁשָּׁ֧ה וְ⁠אַרְבָּעִ֛ים אֶ֖לֶף וַ⁠חֲמֵ֥שׁ מֵאֽוֹת 1 You can state this in words. Alternate translation: “are forty-six thousand five hundred” 2:11 r0p4 rc://*/ta/man/translate/figs-ellipsis שִׁשָּׁ֧ה וְ⁠אַרְבָּעִ֛ים אֶ֖לֶף וַ⁠חֲמֵ֥שׁ מֵאֽוֹת 1 This refers to the number of men. Alternate translation: “are 46,500 men” From 9138e741c3cb85771f0e62b0445a8c792f80fc1d Mon Sep 17 00:00:00 2001 From: Grant_Ailie Date: Mon, 31 Jul 2023 17:05:58 +0000 Subject: [PATCH 019/127] Merge Grant_Ailie-tc-create-1 into master by Grant_Ailie (#3403) --- tn_SNG.tsv | 22 +++++++++------------- 1 file changed, 9 insertions(+), 13 deletions(-) diff --git a/tn_SNG.tsv b/tn_SNG.tsv index dac67f2e8e..54787345db 100644 --- a/tn_SNG.tsv +++ b/tn_SNG.tsv @@ -300,25 +300,21 @@ front:intro an3g 0 # Introduction to the Song of Songs\n\n## Part 1: General 4:16 x71g rc://*/ta/man/translate/figs-go וּ⁠ב֣וֹאִי…יָבֹ֤א דוֹדִ⁠י֙ 1 Your language may say “go” rather than **come** in contexts such as this. Use whichever is more natural. Alternate translation: “and go … Let my beloved go” 4:16 l273 rc://*/ta/man/translate/figs-exmetaphor ע֤וּרִי צָפוֹן֙ וּ⁠ב֣וֹאִי תֵימָ֔ן הָפִ֥יחִי גַנִּ֖⁠י יִזְּל֣וּ בְשָׂמָ֑י⁠ו יָבֹ֤א דוֹדִ⁠י֙ לְ⁠גַנּ֔⁠וֹ וְ⁠יֹאכַ֖ל פְּרִ֥י מְגָדָֽי⁠ו 1 Here, the woman continues the “garden” metaphor (that the man began in [4:12](../04/12.md)) by referring to her body as **my garden** and then **his garden**. In this verse the woman calls to the wind to blow on her **garden** so that **its spices flow** into the air and attract the man she loves. The woman then offers her body to the man she loves by inviting him to **come to his garden** (a poetic way of inviting him to come to her and enjoy her body). You should translate the term **garden** here the same way you did in [4:12](../04/12.md) because both uses refer to the woman’s body. In [4:13](../04/13.md) the man spoke of the woman’s body as “an orchard of pomegranate trees with delicious fruits” and here the woman invites the man to **come to his garden and eat its delicious fruit**. If you translated [4:12-15](../04/12.md) as a simile, you should also translate the sentence **Let my beloved come to his garden\nand eat its delicious fruit** as a simile. 4:16 kdi9 יִזְּל֣וּ בְשָׂמָ֑י⁠ו 1 Alternate translation: “and carry the pleasant smell of its spices through the air” or “and make the pleasant smell of its spices flow through the air” -5:intro kdw4 0 # Song of Songs 5 General Notes\n\n## Structure and formatting\n\nVerses 2–7 describe a dream the woman had.\n\n## Special concepts in this chapter\n\n### Beauty\n\nThe woman is described as the epitome of beauty in ancient Israel. Not all cultures share the same standards of beauty.\n\n## Important figures of speech in this chapter\n\n### Metaphors\n\nIn the ancient Near East, it was common to describe a woman using metaphors involving animals. In many cultures today, this can be considered offensive. Different metaphors of beauty are used in different cultures. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n## Other possible translation difficulties in this chapter\n\n### “My sister”\n\n\nThe phrase **my sister** is used in 4:9; 4:10, 4:12, 5:1, and 5:2. The man uses this phrase as a term of endearment for the woman he loves. The woman is not actually his sister. You should translate this phrase in 5:1, and 5:2 the same way as you translated it in 4:9; 4:10, and 4:12 because the author uses it with the same meaning in this chapter. See the note at the first occurrence of this phrase in 4:9 for more information regarding this phrase. +5:intro kdw4 0 # Song of Songs 5 General Notes\n\n## Structure and formatting\n\n\n5:1 The conclusion of the garden metaphor\n\n5:2-8 The theme of longing and searching. \n\n5:9 The women of Jerusalem ask the young women why she thinks the man she loves is special\n\n5:10-16 The woman responds to the question the young women of Jerusalem asked her\n\n## Special concepts in this chapter\n\n### The attractiveness of the man\n\nThe woman describes the man as the epitome of male attractiveness.\n\n## Important figures of speech in this chapter\n\n### Metaphors\n\nAs the author has done throughout this book so far, he continues to use metaphors to describe feeling and events that are common to romantic relationships. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n## Other possible translation difficulties in this chapter\n\n### Order of events\n\n5:2-8 seems to describe events that would have chronologically and logically occurred before the events described in 3:6-5:1. The solution to this seeming problem is to understand that this book is poetry and that the author is poetically describing emotions and feelings that occur between a man and woman who romantically love each other. Because the author is using poetry to describe the couple’s romantic relationship and its associated feelings, he does not need to follow the conventions of chronological story telling.\n\n### Whether 5:2-8 describes events that really happened or that happened in a dream.\n\nThere are two main views among Bible scholars regarding the events described in 5:2-8. One view is that the events which 5:2-8 describe happened in a dream. The other view is that the events that 5:2-8 describe actually happened after the man awakened the women from sleeping or from being nearly asleep. The vast majority of Bible scholars think that the first view is correct, that the events described in 5:2-8 happened in a dream.\n\n### The “sister” metaphor\n\nThe phrase **my sister** is used in 4:9; 4:10, 4:12, 5:1, and 5:2. The man uses this phrase as a term of endearment for the woman he loves. The woman is not actually his sister. You should translate this phrase in 5:1, and 5:2 the same way as you translated it in 4:9; 4:10, and 4:12 because the author uses it with the same meaning in this chapter. See the note at the first occurrence of this phrase in 4:9 for more information regarding this phrase.\n\n 5:1 f2qr rc://*/ta/man/translate/figs-exmetaphor בָּ֣אתִי לְ⁠גַנִּ⁠י֮ אֲחֹתִ֣⁠י כַלָּה֒ אָרִ֤יתִי מוֹרִ⁠י֙ עִם־בְּשָׂמִ֔⁠י אָכַ֤לְתִּי יַעְרִ⁠י֙ עִם־דִּבְשִׁ֔⁠י שָׁתִ֥יתִי יֵינִ֖⁠י עִם־חֲלָבִ֑⁠י 1 The man continues using the “garden” metaphor that he began in [4:12](../04/12.md) by again referring to the woman’s body as a **garden**. Here the man accepts the woman’s invitation (that she gave in the previous verse) to enjoy her body. The lines **I have plucked my myrrh with my spice** and **I have eaten my honeycomb with my honey** and **I have drunk my wine with my milk** are all metaphors for the man enjoying the woman’s body. If you used similes to translate [4:12-16](../04/12.md) you should continue to do so here. Alternate translation: “You who are as dear to me as a sister, my bride, I am ready to go with you and enjoy the delights of your body, it will be as though I will be gathering myrrh with my other spices, and eating my honey and honeycomb, and drinking my wine and my milk” -5:1 dr7h rc://*/ta/man/translate/figs-explicit בָּ֣אתִי לְ⁠גַנִּ⁠י֮ אֲחֹתִ֣⁠י כַלָּה֒ אָרִ֤יתִי מוֹרִ⁠י֙ עִם־בְּשָׂמִ֔⁠י אָכַ֤לְתִּי יַעְרִ⁠י֙ עִם־דִּבְשִׁ֔⁠י שָׁתִ֥יתִי יֵינִ֖⁠י עִם־חֲלָבִ֑⁠י 1 Though the man is speaking as if he has already done these things, he is actually getting ready to do them as the rest of the verse indicates. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “I am going to come to my garden, my sister, my bride; I will pluck my myrrh with my spice.\nI will eat my honeycomb with my honey;\nI will drink my wine with my milk” +5:1 dr7h rc://*/ta/man/translate/figs-explicit בָּ֣אתִי לְ⁠גַנִּ⁠י֮ אֲחֹתִ֣⁠י כַלָּה֒ אָרִ֤יתִי מוֹרִ⁠י֙ עִם־בְּשָׂמִ֔⁠י אָכַ֤לְתִּי יַעְרִ⁠י֙ עִם־דִּבְשִׁ֔⁠י שָׁתִ֥יתִי יֵינִ֖⁠י עִם־חֲלָבִ֑⁠י 1 Though the man is speaking as if he has already done these things. He is actually getting ready to do them. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “I am going to come to my garden, my sister, my bride; I will pluck my myrrh with my spice.\nI will eat my honeycomb with my honey;\nI will drink my wine with my milk” 5:1 m575 rc://*/ta/man/translate/figs-go בָּ֣אתִי 1 Your language may say “gone” rather than **come** in contexts such as this. Use whichever is more natural. Alternate translation: “I have gone” 5:1 jf09 rc://*/ta/man/translate/figs-infostructure בָּ֣אתִי לְ⁠גַנִּ⁠י֮ אֲחֹתִ֣⁠י כַלָּה֒ 1 If it would be more natural in your language, you could change the order of these phrases. Alternate translation: “My sister, my bride, I have come to my garden” 5:1 tgd7 rc://*/ta/man/translate/figs-metaphor אֲחֹתִ֣⁠י 1 See how you translated the phrase **my sister** in [4:9](../04/09.md). 5:1 bxja rc://*/ta/man/translate/figs-extrainfo אִכְל֣וּ רֵעִ֔ים שְׁת֥וּ וְ⁠שִׁכְר֖וּ דּוֹדִֽים 1 The author does not say who is speaking to the couple here so you should not indicate the speakers explicitly in the text of your translation. However, if you are using section headers to indicate who is speaking, as the UST does, the speakers could be: (1) the “daughters of Jerusalem” who spoke earlier in the book. The daughters of Jerusalem are speaking to the couple at the couple’s wedding. If you are using section headers you can use a phrase such as “The young women of Jerusalem speaking to the couple” or “The young women of Jerusalem speak to the couple at their wedding” (2) a group of people who are the couple’s. If you are using section headers you can use a phrase such as “The couple’s friends speak ” or “The couple’s wedding guests speak” 5:1 i16q rc://*/ta/man/translate/figs-metaphor אִכְל֣וּ רֵעִ֔ים שְׁת֥וּ וְ⁠שִׁכְר֖וּ דּוֹדִֽים 1 Eating and drinking are metaphors which are used to represent the newly married couple enjoying their sexual union. The phrase **be drunk with love** is an encouragement to fully enjoy the delights of their sexual union. If it would help your readers you could express the meaning with a simile. Alternate translation: “Enjoy your marital intimacy and make love until you are fully satisfied as if you are eating food until full and drinking wine freely” -5:1 doim rc://*/ta/man/translate/figs-abstractnouns וְ⁠שִׁכְר֖וּ דּוֹדִֽים 1 If your language does not use an abstract noun for the idea of **love**, you could express the same idea with a verb phrase, as modeled by the UST, or you could translate it in some other way that is natural in your language. -5:2 a7v6 rc://*/ta/man/translate/figs-euphemism 0 # General Information:\n\nThe fourth part of the book begins here. The young woman uses euphemisms to describe her dream so that it can be interpreted in two different ways: (1) the woman describes a dream about a night when the man came to visit her at her house; and (2) the woman describes a dream about starting to sleep with the man. -5:2 biy3 rc://*/ta/man/translate/figs-idiom but my heart was awake 0 The heart is the center of thought and feeling. Alternate translation: “but I could think clearly” or “but I knew what I was feeling” -5:2 tk43 my beloved 0 This phrase refers to the man whom the woman loves. In some languages it may be more natural for her to refer to him as “my lover.” See how you translated this in [Song of Songs 1:13](./12.md). Alternate translation: “my dear one” or “my lover” -5:2 qjv8 rc://*/ta/man/translate/figs-explicit Open to me 0 This could mean: (1) literal, “Open the door for me,” or (2) metaphorical, “Let me make love to you.” (See also: [[rc://*/ta/man/translate/figs-metaphor]]) -5:2 rx38 rc://*/ta/man/translate/figs-idiom אֲחֹתִ֤⁠י 1 See how you translated the phrase **my sister** in [4:9](../04/09.md). -5:2 d52k my love 0 “you whom I love.” See how you translated this in [Song of Songs 1:9](../01/09.md). -5:2 c27j my dove 0 See how you translated this in [Song of Songs 2:14](../02/14.md). -5:2 gaj1 undefiled one 0 Alternate translation: “my perfect one” or “my faithful one” or “my innocent one” -5:2 yh2r dew 0 drops of water or mist that form as the night becomes cool -5:2 d3gt rc://*/ta/man/translate/figs-ellipsis my hair with the night’s dampness 0 The words “is wet” are understood from the previous phrase. They can be repeated here. Alternate translation: “my hair is wet with the night’s dampness” +5:1 doim rc://*/ta/man/translate/figs-abstractnouns אִכְל֣וּ רֵעִ֔ים שְׁת֥וּ וְ⁠שִׁכְר֖וּ דּוֹדִֽים 1 If your language does not use an abstract noun for the idea of **love**, you could express the same idea with a verb phrase, as modeled by the UST, or you could translate it in some other way that is natural in your language. +5:2 biy3 rc://*/ta/man/translate/figs-metonymy אֲנִ֥י יְשֵׁנָ֖ה וְ⁠לִבִּ֣⁠י עֵ֑ר 1 Here, the term **heart** could represent: (1) the woman’s thoughts and mental awareness in which case the phrase **my heart is awake** means that her mind is alert and dreaming after she had started to sleep. Alternate translation: “I am asleep, but my mind is dreaming” or “I am asleep, but my mind is alert and dreaming” (2) the woman’s entire person in which case the phrase **my heart is awake** means that she had been awakened after falling **asleep** or after she was almost **asleep**. Alternate translation: “I was almost asleep, now I am awakened” or “I was asleep, but now I have been awakened” +5:2 kri6 ק֣וֹל ׀ דּוֹדִ֣⁠י דוֹפֵ֗ק 1 Alternate translation: “I hear a sound, it is my beloved knocking” or “I hear a sound, it is the sound of my beloved knocking on my door” +5:2 tk43 דּוֹדִ֣⁠י 1 See how you translated the phrase **my beloved** in [1:13](../01/13.md). Alternate translation: “my lover” +5:2 rx38 rc://*/ta/man/translate/figs-idiom אֲחֹתִ֤⁠י 1 See how you translated the phrase **my sister** in [4:9](../04/09.md), **my darling** in [1:9](../01/09.md), and **my dove** in [2:14](../02/14.md). +5:2 yh2r rc://*/ta/man/translate/figs-idiom שֶׁ⁠רֹּאשִׁ⁠י֙ נִמְלָא־טָ֔ל 1 Here, the phrase **full of** is a Hebrew idiom which means “wet with.” If your readers would not understand this, you could use an equivalent idiom or use plain language. Alternate translation: “because my head is with with dew” +5:2 d3gt rc://*/ta/man/translate/figs-ellipsis קְוֻּצּוֹתַ֖⁠י 1 The words “is full of” are understood from the previous phrase. If it would help your readers, they can be repeated here as modeled by the ULT. 5:3 tr8w rc://*/ta/man/translate/figs-quotations “I have taken off my robe … dirty?” 0 This is what the woman thought to herself when she heard the man speak. ([Song of Songs 5:2](./02.md)). This could be translated with the woman saying that this is what she was thinking, or the woman could just explain the situation and her thoughts as in the UST. Alternate translation: “I thought to myself, ‘I have taken off my robe … dirty?’” or “I had taken off my robe and I did not want to put it on again. I had washed my feet and I did not want to get them dirty.” 5:3 am4r robe 0 thin linen clothing that people wore on their skin 5:3 g6z2 rc://*/ta/man/translate/figs-rquestion must I put it on again? 0 If it would be helpful in your language, you could express this question as a statement. Alternate translation: “I do not want to put it on again.” From a069d971fd0d2bfe7d6b6b8bfd95442eef4786ce Mon Sep 17 00:00:00 2001 From: Grant_Ailie Date: Mon, 31 Jul 2023 20:11:32 +0000 Subject: [PATCH 020/127] Merge Grant_Ailie-tc-create-1 into master by Grant_Ailie (#3413) --- tn_SNG.tsv | 8 +++----- 1 file changed, 3 insertions(+), 5 deletions(-) diff --git a/tn_SNG.tsv b/tn_SNG.tsv index 54787345db..93f5c11d7a 100644 --- a/tn_SNG.tsv +++ b/tn_SNG.tsv @@ -312,14 +312,12 @@ front:intro an3g 0 # Introduction to the Song of Songs\n\n## Part 1: General 5:2 biy3 rc://*/ta/man/translate/figs-metonymy אֲנִ֥י יְשֵׁנָ֖ה וְ⁠לִבִּ֣⁠י עֵ֑ר 1 Here, the term **heart** could represent: (1) the woman’s thoughts and mental awareness in which case the phrase **my heart is awake** means that her mind is alert and dreaming after she had started to sleep. Alternate translation: “I am asleep, but my mind is dreaming” or “I am asleep, but my mind is alert and dreaming” (2) the woman’s entire person in which case the phrase **my heart is awake** means that she had been awakened after falling **asleep** or after she was almost **asleep**. Alternate translation: “I was almost asleep, now I am awakened” or “I was asleep, but now I have been awakened” 5:2 kri6 ק֣וֹל ׀ דּוֹדִ֣⁠י דוֹפֵ֗ק 1 Alternate translation: “I hear a sound, it is my beloved knocking” or “I hear a sound, it is the sound of my beloved knocking on my door” 5:2 tk43 דּוֹדִ֣⁠י 1 See how you translated the phrase **my beloved** in [1:13](../01/13.md). Alternate translation: “my lover” -5:2 rx38 rc://*/ta/man/translate/figs-idiom אֲחֹתִ֤⁠י 1 See how you translated the phrase **my sister** in [4:9](../04/09.md), **my darling** in [1:9](../01/09.md), and **my dove** in [2:14](../02/14.md). +5:2 rx38 rc://*/ta/man/translate/figs-idiom אֲחֹתִ֤⁠י רַעְיָתִ⁠י֙ יוֹנָתִ֣⁠י 1 See how you translated the phrase **my sister** in [4:9](../04/09.md), **my darling** in [1:9](../01/09.md), and **my dove** in [2:14](../02/14.md). 5:2 yh2r rc://*/ta/man/translate/figs-idiom שֶׁ⁠רֹּאשִׁ⁠י֙ נִמְלָא־טָ֔ל 1 Here, the phrase **full of** is a Hebrew idiom which means “wet with.” If your readers would not understand this, you could use an equivalent idiom or use plain language. Alternate translation: “because my head is with with dew” 5:2 d3gt rc://*/ta/man/translate/figs-ellipsis קְוֻּצּוֹתַ֖⁠י 1 The words “is full of” are understood from the previous phrase. If it would help your readers, they can be repeated here as modeled by the ULT. -5:3 tr8w rc://*/ta/man/translate/figs-quotations “I have taken off my robe … dirty?” 0 This is what the woman thought to herself when she heard the man speak. ([Song of Songs 5:2](./02.md)). This could be translated with the woman saying that this is what she was thinking, or the woman could just explain the situation and her thoughts as in the UST. Alternate translation: “I thought to myself, ‘I have taken off my robe … dirty?’” or “I had taken off my robe and I did not want to put it on again. I had washed my feet and I did not want to get them dirty.” -5:3 am4r robe 0 thin linen clothing that people wore on their skin -5:3 g6z2 rc://*/ta/man/translate/figs-rquestion must I put it on again? 0 If it would be helpful in your language, you could express this question as a statement. Alternate translation: “I do not want to put it on again.” +5:3 g6z2 rc://*/ta/man/translate/figs-rquestion אֵיכָ֖כָה אֶלְבָּשֶׁ֑⁠נָּה רָחַ֥צְתִּי אֶת־רַגְלַ֖⁠י אֵיכָ֥כָה אֲטַנְּפֵֽ⁠ם 1 The woman is using the question form for emphasis. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation and express the emphasis in a way that is natural in your language. Alternate translation: “I do not want to put it back on! I have already washed my feet so I do not want to get them dirty again!” +5:3 m1u3 rc://*/ta/man/translate/figs-quotemarks פָּשַׁ֨טְתִּי֙ אֶת־כֻּתָּנְתִּ֔⁠י אֵיכָ֖כָה אֶלְבָּשֶׁ֑⁠נָּה רָחַ֥צְתִּי אֶת־רַגְלַ֖⁠י אֵיכָ֥כָה אֲטַנְּפֵֽ⁠ם 1 In this verse, the author quotes: (1) what the woman thought to herself. Alternate translation: “I thought to myself; I have taken off my robe; how will I put it on?\nI have washed my feet; how could I get them dirty?” (2) the woman speaking directly to the man. Alternate translation: “I said to the man I love; I have taken off my robe; how will I put it on? I have washed my feet; how could I get them dirty?” 5:3 r5cm rc://*/ta/man/translate/figs-euphemism I have washed my feet 0 While the word “feet” can be a euphemism for private parts, this probably refers to literal feet. The woman seems more likely to want to make love than to want to refrain from lovemaking because she has just bathed. -5:3 h4w3 must I get them dirty? 0 If it would be helpful in your language, you could express this question as a statement. Alternate translation: “I do not want to get them dirty.” 5:4 w3ff rc://*/ta/man/translate/figs-euphemism My beloved put in his hand through the opening of the door latch 0 Possible interpretations are: (1) literal, the lover reaches into the house through a hole in the door in order to open the door or (2) euphemisic, they have begun to make love. 5:4 hqn5 My beloved 0 This phrase refers to the man whom the woman loves. In some languages it may be more natural for her to refer to him as “my lover.” See how you translated this in [Song of Songs 1:13](./12.md). Alternate translation: “My dear one” or “My lover” 5:4 nns1 door latch 0 Alternate translation: “door lock” From b5b47b10620e647957b7d10cb901201f22671072 Mon Sep 17 00:00:00 2001 From: Grant_Ailie Date: Mon, 31 Jul 2023 21:24:50 +0000 Subject: [PATCH 021/127] Merge Grant_Ailie-tc-create-1 into master by Grant_Ailie (#3414) --- tn_SNG.tsv | 9 ++++----- 1 file changed, 4 insertions(+), 5 deletions(-) diff --git a/tn_SNG.tsv b/tn_SNG.tsv index 93f5c11d7a..428abdbff0 100644 --- a/tn_SNG.tsv +++ b/tn_SNG.tsv @@ -315,12 +315,11 @@ front:intro an3g 0 # Introduction to the Song of Songs\n\n## Part 1: General 5:2 rx38 rc://*/ta/man/translate/figs-idiom אֲחֹתִ֤⁠י רַעְיָתִ⁠י֙ יוֹנָתִ֣⁠י 1 See how you translated the phrase **my sister** in [4:9](../04/09.md), **my darling** in [1:9](../01/09.md), and **my dove** in [2:14](../02/14.md). 5:2 yh2r rc://*/ta/man/translate/figs-idiom שֶׁ⁠רֹּאשִׁ⁠י֙ נִמְלָא־טָ֔ל 1 Here, the phrase **full of** is a Hebrew idiom which means “wet with.” If your readers would not understand this, you could use an equivalent idiom or use plain language. Alternate translation: “because my head is with with dew” 5:2 d3gt rc://*/ta/man/translate/figs-ellipsis קְוֻּצּוֹתַ֖⁠י 1 The words “is full of” are understood from the previous phrase. If it would help your readers, they can be repeated here as modeled by the ULT. -5:3 g6z2 rc://*/ta/man/translate/figs-rquestion אֵיכָ֖כָה אֶלְבָּשֶׁ֑⁠נָּה רָחַ֥צְתִּי אֶת־רַגְלַ֖⁠י אֵיכָ֥כָה אֲטַנְּפֵֽ⁠ם 1 The woman is using the question form for emphasis. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation and express the emphasis in a way that is natural in your language. Alternate translation: “I do not want to put it back on! I have already washed my feet so I do not want to get them dirty again!” 5:3 m1u3 rc://*/ta/man/translate/figs-quotemarks פָּשַׁ֨טְתִּי֙ אֶת־כֻּתָּנְתִּ֔⁠י אֵיכָ֖כָה אֶלְבָּשֶׁ֑⁠נָּה רָחַ֥צְתִּי אֶת־רַגְלַ֖⁠י אֵיכָ֥כָה אֲטַנְּפֵֽ⁠ם 1 In this verse, the author quotes: (1) what the woman thought to herself. Alternate translation: “I thought to myself; I have taken off my robe; how will I put it on?\nI have washed my feet; how could I get them dirty?” (2) the woman speaking directly to the man. Alternate translation: “I said to the man I love; I have taken off my robe; how will I put it on? I have washed my feet; how could I get them dirty?” -5:3 r5cm rc://*/ta/man/translate/figs-euphemism I have washed my feet 0 While the word “feet” can be a euphemism for private parts, this probably refers to literal feet. The woman seems more likely to want to make love than to want to refrain from lovemaking because she has just bathed. -5:4 w3ff rc://*/ta/man/translate/figs-euphemism My beloved put in his hand through the opening of the door latch 0 Possible interpretations are: (1) literal, the lover reaches into the house through a hole in the door in order to open the door or (2) euphemisic, they have begun to make love. -5:4 hqn5 My beloved 0 This phrase refers to the man whom the woman loves. In some languages it may be more natural for her to refer to him as “my lover.” See how you translated this in [Song of Songs 1:13](./12.md). Alternate translation: “My dear one” or “My lover” -5:4 nns1 door latch 0 Alternate translation: “door lock” +5:3 g6z2 rc://*/ta/man/translate/figs-rquestion אֵיכָ֖כָה אֶלְבָּשֶׁ֑⁠נָּה רָחַ֥צְתִּי אֶת־רַגְלַ֖⁠י אֵיכָ֥כָה אֲטַנְּפֵֽ⁠ם 1 The woman is using the question form for emphasis. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation and express the emphasis in a way that is natural in your language. Alternate translation: “I do not want to put it back on! I have already washed my feet so I do not want to get them dirty again!” +5:4 nns1 דּוֹדִ֗⁠י 1 See how you translated the phrase **my beloved** in [1:13](../01/13.md). +5:4 xks3 rc://*/ta/man/translate/figs-metonymy וּ⁠מֵעַ֖⁠י הָמ֥וּ עָלָֽי⁠ו 1 Here, **belly** represents the center of a person’s emotions. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “and my feelings for him roared” +5:4 az6q rc://*/ta/man/translate/figs-metaphor וּ⁠מֵעַ֖⁠י הָמ֥וּ עָלָֽי⁠ו 1 Here, the phrase **my belly roared** means that the woman’s feelings were aroused. The term **belly** represents the woman’s feelings and the woman saying that her feelings **roared** is a poetic way of saying that her feelings were aroused. If it would be helpful in your language, you could use an equivalent expression or express the meaning in plain language. Alternate translation: “and my feelings for him were aroused” or “and my concerning him were aroused” 5:5 w3k2 rc://*/ta/man/translate/figs-metaphor I got up to open the door for my beloved 0 This could mean: (1) literal, the young woman got out of bed in order to let the man into the house, or (2) metaphorical. Alternate translation: “I prepared myself to make love with my beloved” 5:5 q3qx rc://*/ta/man/translate/figs-euphemism my hands … my fingers … door handle 0 While these may be euphemisms for the woman’s and man’s bodies, it is best to translate literally. 5:5 ycr1 with moist myrrh 0 Alternate translation: “with liquid myrrh” From 9b23250b4aa1447fa434c8c5e1e707b20793350d Mon Sep 17 00:00:00 2001 From: Stephen Wunrow Date: Tue, 1 Aug 2023 02:43:03 +0000 Subject: [PATCH 022/127] Merge stephenwunrow-tc-create-1 into master by stephenwunrow (#3409) --- tn_MAT.tsv | 82 ++++++++++++++++++++++++++++++------------------------ 1 file changed, 46 insertions(+), 36 deletions(-) diff --git a/tn_MAT.tsv b/tn_MAT.tsv index b5c6ce1967..b05ff0ea73 100644 --- a/tn_MAT.tsv +++ b/tn_MAT.tsv @@ -1,5 +1,5 @@ Reference ID Tags SupportReference Quote Occurrence Note -front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: General Introduction\n\n### Outline of the book of Matthew\n\n1. The birth of Jesus Christ and the beginning of his ministry (1:1-4:25)\n1. Jesus’ Sermon on the Mount (5:1-7:28)\n1. Jesus illustrates the kingdom of God through acts of healing (8:1-9:34)\n1. Jesus teaches about mission and the kingdom (9:35-10:42)\n1. Jesus teaches about the gospel of the kingdom of God, and opposition to Jesus begins (11:1-12:50)\n1. Jesus tells parables about the kingdom of God (13:1-52)\n1. Further opposition to Jesus and misunderstanding of the kingdom of God (13:53-17:27)\n1. Jesus teaches about life in the kingdom of God (18:1-35)\n1. Jesus ministers in Judea (19:1-22:46)\n1. Jesus teaches about the final judgment and salvation (23:1-25:46)\n1. The crucifixion of Jesus, his death, and his resurrection (26:1-28:19)\n\n### What is the book of Matthew about?\n\nThe Gospel of Matthew is one of four books in the New Testament that describe some of the life of Jesus Christ. These books are called “Gospels,” which means “good news.” Their authors wrote about different aspects of who Jesus was and what he did. Matthew wrote much about how Jesus fulfilled passages from the Old Testament. Also, he focused on Jesus’ teaching by presenting some of what Jesus said in five separate speeches, or “discourses.” Many Christians think that Matthew expected his first readers to be Jewish people. However, Matthew also intended his Gospel to be read by all Christians.\n\n### How should the title of this book be translated?\n\nTranslators may choose to call this book by its traditional title, “The Gospel of Matthew,” or “The Gospel according to Matthew.” Or they may choose a different title, such as, “The Good News about Jesus that Matthew wrote.” (See: [[rc://*/ta/man/translate/translate-names]])\n\n### Who wrote the book of Matthew?\n\nThe book does not give the name of the author. However, since early Christian times, most Christians have thought that the author was the Apostle Matthew. This man named Matthew was a tax collector who became one of Jesus’ 12 closest disciples. In this book, Matthew appears in [9:9–10](../09/09.md) and [10:3](../10/03.md). (See: [[rc://*/tw/dict/bible/names/matthew]])\n\n## Part 2: Important Religious and Cultural Concepts\n\n### What does the phrase ”the kingdom of the heavens” mean?\n\nWhile the other Gospels frequently use the phrase “the kingdom of God,” Matthew only uses that phrase four times (see [12:28](../12/28.md); [19:24](../19/24.md); [21:31](../21/31.md); and [21:43](../21/43.md)). Instead, Matthew frequently uses the phrase “the kingdom of the heavens.” There are two primary issues to consider when translating this phrase: (1) whether “of the heavens” means the same thing as “of God,” and (2) what the word “kingdom” describes.\n\nFirst (1), does “of the heavens” mean the same thing as “of God”? Some scholars think that Matthew chose to refer to God politely by using the phrase “the heavens,” which would mean that “the kingdom of the heavens” is simply another way to say “the kingdom of God.” However, since Matthew does use the phrase “the kingdom of God” occasionally, it is more likely that the phrase “the kingdom of the heavens” means something slightly different than “the kingdom of God.” It probably refers to the place where the “kingdom” is already present: the heavens. The plural form “heavens” indicates that Matthew is referring to all of heavenly space. The UST expresses the idea of “of the heavens” with the adjective “heavenly.” \n\nSecond (2), what does the word “kingdom” describe? In general, the word refers to a monarch ruling over a group of people in a specific area. In various contexts, the word can primarily emphasize the area, the people, or the ruling. However, the term usually refers to all three of these elements, even if one is emphasized more than the others. Consider how you might express the idea of “kingdom” in your language. Some translations emphasize the idea of ruling and express the idea with a clause like “God ruling as king” or “God’s reign.” Other translations emphasize the idea of the people who are ruled and express the idea with a clause like “belonging to God’s people.” However, both of these options do not fully express the idea of “kingdom.” If you have a word or phrase that describes a situation in which a king rules over people in a specific area, you could use it here. Since that word in English is “kingdom,” the ULT and UST both use “kingdom.” (See: [[rc://*/tw/dict/bible/other/kingdom]], [[rc://*/tw/dict/bible/kt/heaven]], and [[rc://*/tw/dict/bible/kt/kingdomofgod]])\n\n### What were “disciples” in Jesus’ culture?\n\nIn both Jewish culture and in Greco-Roman culture, teachers had “disciples” who learned from them and were committed to them. Sometimes these disciples would go wherever their teacher went and imitate what the teacher did. Jesus’ disciples similarly were committed to him and learned from him. Some of his closest disciples traveled and lived with Jesus, particularly those whom Matthew refers to as The Twelve. Other disciples would go to see Jesus and learn from him, but they did not always travel or live with him. Consider how you might refer to these kinds of relationships in your language. The ULT expresses the idea with the word “disciple,” and the UST uses the word “apprentice.” (See: [[rc://*/tw/dict/bible/kt/disciple]])\n\n### Why does Jesus refer to himself as the “Son of Man”?\n\nIn the gospels, Jesus calls himself the “Son of Man.” This phrase can express two primary ideas:\n\n1. It can refer to someone who is a human. This meaning for the phrase appears frequently in the book of Ezekiel (for example, see [Ezekiel 2:1](../ezk/02/01.md) or [Ezekiel 47:6](../ezk/47/06.md)). So, Jesus uses the phrase to refer to himself in the third person while identifying himself as a human being.\n2. It can refer more specifically to a specific person who appears in [Daniel 7:13–14](../dan/07/13.md). This person approaches God, who gives him dominion and authority. So, when he uses the phrase, Jesus is identifying himself with this person. Scholars are not sure whether people in Jesus’ culture used the title “Son of Man” to refer to the Messiah. However, Jesus is probably using the title to implicitly claim a special role, perhaps that of the Messiah.\n\nThere are three primary issues to consider when translating the phrase “the Son of Man”:\n\n1. When Jesus uses the phrase, he is referring to himself in the third person. If your readers would not understand this, you may need to express the idea in the first person. See the notes on the phrase “the Son of Man” throughout the book for ways to do this.\n2. The phrase figuratively refers to someone who is human by identifying that person’s father as a “man.” If that figure of speech does not make sense in your language, you could refer to someone who is human in another way. Some translations use a phrase like “the human one” to express the idea.\n3. The phrase refers to the special figure from the book of Daniel. If you have a translation of the book of Daniel, you could translate the phrase as it is expressed there. If you do not have a translation of the book of Daniel, you could consider translating the phrase as a title that refers to a special person, implicitly the Messiah. You could make this clear by capitalizing the the phrase (for example, “the Human One”) or by using a different form that indicates that this is a title (for example, “the one called Son of Man”).\n\nA note related to translating the idea of “Son of Man” appears at its first occurrence. After that, if possible express the idea consistently throughout the rest of the book. Notes providing translation options for expressing the idea in first person instead of third person appear at every occurrence. (See: [[rc://*/tw/dict/bible/kt/sonofman]])\n\n## Part 3: Important Translation Issues\n\n### What are the Synoptic Gospels?\n\nThe Gospels of Matthew, Mark, and Luke are called the Synoptic Gospels because they have many similar passages. The word “synoptic” means to “see together.”\n\nThe texts are considered “parallel” when they are the same or almost the same among two or three gospels. The ULT represents these parallels by using the same words whenever the parallel passages are exactly the same. When the parallel passages are slightly different, the ULT represents the differences as much as possible by using different words. Make sure that your translation represents these similarities and differences as closely as possible.\n\n### What do “crowd” and “crowds” refer to in Matthew?\n\nMatthew uses the words “crowd” and “crowds” about 50 times. In most cases, the words refer to the “crowds” that gather where Jesus is. Some of the people in these crowds were disciples. Others were curious about who Jesus was and what he taught. Others wanted Jesus to heal them or give them food. The difference between the singular “crowd” and the plural ”crowds” is small. Most likely, the singular refers to all the people viewed together as one group, while the plural refers to multiple different groups of people. Consider how you might best refer to large groups of people who are gathered together for some specific purpose.\n\n### What does Matthew mean when he writes that a quotation from the Old Testament was “fulfilled”?\n\nMatthew consistently indicates that things happen to “fulfill” passages from the Old Testament. He means that the event or situation he is describing somehow matches what the Old Testament passage or passages say. Sometimes the Old Testament passage includes a prediction that comes true during Jesus’ life. Sometimes the Old Testament passage uses words or phrases that match the words or phrases Matthew uses to tell his story. Sometimes the Old Testament passage is completed or explained by something Jesus says or does. Consider how you might indicate that an event, situation, or spoken or written words fit with or match a passage from an important text. (See: [[rc://*/tw/dict/bible/kt/fulfill]])\n\n### When is “you” singular, and when is “you” plural?\n\nAs he is telling his story, Matthew uses both singular and plural forms of “you.” These were distinct in his language, but in English both singular and plural are expressed with the word “you.” So, in the introduction to each chapter, there is a section stating whether Matthew uses the singular or plural form of “you” more frequently in that chapter. Then, notes throughout the chapter will indicate whenever Matthew uses the less frequent form of “you.” Look for this section in each chapter introduction if your language distinguishes between singular and plural forms of “you.” (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### What are the major issues in the text of the book of Matthew?\n\nThe following verses are found in older versions of the Bible but are not included in most modern versions:\n* “Bless those who curse you; do good to those who hate you” (5:44)\n* “For yours is the kingdom and the power and the glory forever. Amen” (6:13)\n* “But this kind of demon does not go out except with prayer and fasting” (17:21)\n* “For the Son of Man came to save that which was lost” (18:11)\n* “Many are called, but few are chosen” (20:16)\n* “Woe to you, scribes and Pharisees, hypocrites! for you devour widows’ houses, while you make a show of long prayers. You will therefore receive greater condemnation.” (23:14)\n\nTranslators are advised not to include these passages. However, if in the translators’ region, there are older versions of the Bible that include one or more of these passages, the translators may include them. If they are included, they should be put inside square brackets ([]) to indicate that they were probably not original to Matthew’s Gospel. (See: [[rc://*/ta/man/translate/translate-textvariants]]) +front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: General Introduction\n\n### Outline of the book of Matthew\n\n1. The birth of Jesus Christ and the beginning of his ministry (1:1-4:25)\n1. Jesus’ Sermon on the Mount (5:1-7:28)\n1. Jesus illustrates the kingdom of God through acts of healing (8:1-9:34)\n1. Jesus teaches about mission and the kingdom (9:35-10:42)\n1. Jesus teaches about the gospel of the kingdom of God, and opposition to Jesus begins (11:1-12:50)\n1. Jesus tells parables about the kingdom of God (13:1-52)\n1. Further opposition to Jesus and misunderstanding of the kingdom of God (13:53-17:27)\n1. Jesus teaches about life in the kingdom of God (18:1-35)\n1. Jesus ministers in Judea (19:1-22:46)\n1. Jesus teaches about the final judgment and salvation (23:1-25:46)\n1. The crucifixion of Jesus, his death, and his resurrection (26:1-28:19)\n\n### What is the book of Matthew about?\n\nThe Gospel of Matthew is one of four books in the New Testament that describe some of the life of Jesus Christ. These books are called “Gospels,” which means “good news.” Their authors wrote about different aspects of who Jesus was and what he did. Matthew wrote much about how Jesus fulfilled passages from the Old Testament. Also, he focused on Jesus’ teaching by presenting some of what Jesus said in five separate speeches, or “discourses.” Many Christians think that Matthew expected his first readers to be Jewish people. However, Matthew also intended his Gospel to be read by all Christians.\n\n### How should the title of this book be translated?\n\nTranslators may choose to call this book by its traditional title, “The Gospel of Matthew,” or “The Gospel according to Matthew.” Or they may choose a different title, such as, “The Good News about Jesus that Matthew wrote.” (See: [[rc://*/ta/man/translate/translate-names]])\n\n### Who wrote the book of Matthew?\n\nThe book does not give the name of the author. However, since early Christian times, most Christians have thought that the author was the Apostle Matthew. This man named Matthew was a tax collector who became one of Jesus’ 12 closest disciples. In this book, Matthew appears in [9:9–10](../09/09.md) and [10:3](../10/03.md). (See: [[rc://*/tw/dict/bible/names/matthew]])\n\n## Part 2: Important Religious and Cultural Concepts\n\n### What does the phrase “the kingdom of the heavens” mean?\n\nWhile the other Gospels frequently use the phrase “the kingdom of God,” Matthew only uses that phrase four times (see [12:28](../12/28.md); [19:24](../19/24.md); [21:31](../21/31.md); and [21:43](../21/43.md)). Instead, Matthew frequently uses the phrase “the kingdom of the heavens.” There are two primary issues to consider when translating this phrase: (1) whether “of the heavens” means the same thing as “of God,” and (2) what the word “kingdom” describes.\n\nFirst (1), does “of the heavens” mean the same thing as “of God”? Some scholars think that Matthew chose to refer to God politely by using the phrase “the heavens,” which would mean that “the kingdom of the heavens” is simply another way to say “the kingdom of God.” However, since Matthew does use the phrase “the kingdom of God” occasionally, it is more likely that the phrase “the kingdom of the heavens” means something slightly different than “the kingdom of God.” It probably refers to the place where the “kingdom” is already present: the heavens. The plural form “heavens” indicates that Matthew is referring to all of heavenly space. The UST expresses the idea of “of the heavens” with the adjective “heavenly.”\n\nSecond (2), what does the word “kingdom” describe? In general, the word refers to a monarch ruling over a group of people in a specific area. In various contexts, the word can primarily emphasize the area, the people, or the ruling. However, the term usually refers to all three of these elements, even if one is emphasized more than the others. Consider how you might express the idea of “kingdom” in your language. Some translations emphasize the idea of ruling and express the idea with a clause like “God ruling as king” or “God’s reign.” Other translations emphasize the idea of the people who are ruled and express the idea with a clause like “belonging to God’s people.” However, both of these options do not fully express the idea of “kingdom.” If you have a word or phrase that describes a situation in which a king rules over people in a specific area, you could use it here. Since that word in English is “kingdom,” the ULT and UST both use “kingdom.” (See: [[rc://*/tw/dict/bible/other/kingdom]], [[rc://*/tw/dict/bible/kt/heaven]], and [[rc://*/tw/dict/bible/kt/kingdomofgod]])\n\n### What were “disciples” in Jesus’ culture?\n\nIn both Jewish culture and in Greco-Roman culture, teachers had “disciples” who learned from them and were committed to them. Sometimes these disciples would go wherever their teacher went and imitate what the teacher did. Jesus’ disciples similarly were committed to him and learned from him. Some of his closest disciples traveled and lived with Jesus, particularly those whom Matthew refers to as The Twelve. Other disciples would go to see Jesus and learn from him, but they did not always travel or live with him. Consider how you might refer to these kinds of relationships in your language. The ULT expresses the idea with the word “disciple,” and the UST uses the word “apprentice.” (See: [[rc://*/tw/dict/bible/kt/disciple]])\n\n### Why does Jesus refer to himself as the “Son of Man”?\n\nIn the gospels, Jesus calls himself the “Son of Man.” This phrase can express two primary ideas:\n\n1. It can refer to someone who is a human. This meaning for the phrase appears frequently in the book of Ezekiel (for example, see [Ezekiel 2:1](../ezk/02/01.md) or [Ezekiel 47:6](../ezk/47/06.md)). So, Jesus uses the phrase to refer to himself in the third person while identifying himself as a human being.\n2. It can refer more specifically to a specific person who appears in [Daniel 7:13–14](../dan/07/13.md). This person approaches God, who gives him dominion and authority. So, when he uses the phrase, Jesus is identifying himself with this person. Scholars are not sure whether people in Jesus’ culture used the title “Son of Man” to refer to the Messiah. However, Jesus is probably using the title to implicitly claim a special role, perhaps that of the Messiah.\n\nThere are three primary issues to consider when translating the phrase “the Son of Man”:\n\n1. When Jesus uses the phrase, he is referring to himself in the third person. If your readers would not understand this, you may need to express the idea in the first person. See the notes on the phrase “the Son of Man” throughout the book for ways to do this.\n2. The phrase figuratively refers to someone who is human by identifying that person’s father as a “man.” If that figure of speech does not make sense in your language, you could refer to someone who is human in another way. Some translations use a phrase like “the human one” to express the idea.\n3. The phrase refers to the special figure from the book of Daniel. If you have a translation of the book of Daniel, you could translate the phrase as it is expressed there. If you do not have a translation of the book of Daniel, you could consider translating the phrase as a title that refers to a special person, implicitly the Messiah. You could make this clear by capitalizing the the phrase (for example, “the Human One”) or by using a different form that indicates that this is a title (for example, “the one called Son of Man”).\n\nA note related to translating the idea of “Son of Man” appears at its first occurrence. After that, if possible express the idea consistently throughout the rest of the book. Notes providing translation options for expressing the idea in first person instead of third person appear at every occurrence. (See: [[rc://*/tw/dict/bible/kt/sonofman]])\n\n## Part 3: Important Translation Issues\n\n### What are the Synoptic Gospels?\n\nThe Gospels of Matthew, Mark, and Luke are called the Synoptic Gospels because they have many similar passages. The word “synoptic” means to “see together.”\n\nThe texts are considered “parallel” when they are the same or almost the same among two or three gospels. The ULT represents these parallels by using the same words whenever the parallel passages are exactly the same. When the parallel passages are slightly different, the ULT represents the differences as much as possible by using different words. Make sure that your translation represents these similarities and differences as closely as possible.\n\n### What do “crowd” and “crowds” refer to in Matthew?\n\nMatthew uses the words “crowd” and “crowds” about 50 times. In most cases, the words refer to the “crowds” that gather where Jesus is. Some of the people in these crowds were disciples. Others were curious about who Jesus was and what he taught. Others wanted Jesus to heal them or give them food. The difference between the singular “crowd” and the plural “crowds” is small. Most likely, the singular refers to all the people viewed together as one group, while the plural refers to multiple different groups of people. Consider how you might best refer to large groups of people who are gathered together for some specific purpose.\n\n### What does Matthew mean when he writes that a quotation from the Old Testament was “fulfilled”?\n\nMatthew consistently indicates that things happen to “fulfill” passages from the Old Testament. He means that the event or situation he is describing somehow matches what the Old Testament passage or passages say. Sometimes the Old Testament passage includes a prediction that comes true during Jesus’ life. Sometimes the Old Testament passage uses words or phrases that match the words or phrases Matthew uses to tell his story. Sometimes the Old Testament passage is completed or explained by something Jesus says or does. Consider how you might indicate that an event, situation, or spoken or written words fit with or match a passage from an important text. (See: [[rc://*/tw/dict/bible/kt/fulfill]])\n\n### When is “you” singular, and when is “you” plural?\n\nAs he is telling his story, Matthew uses both singular and plural forms of “you.” These were distinct in his language, but in English both singular and plural are expressed with the word “you.” So, in the introduction to each chapter, there is a section stating whether Matthew uses the singular or plural form of “you” more frequently in that chapter. Then, notes throughout the chapter will indicate whenever Matthew uses the less frequent form of “you.” Look for this section in each chapter introduction if your language distinguishes between singular and plural forms of “you.” (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### What are the major issues in the text of the book of Matthew?\n\nSome versions of the Bible include some verses in Matthew that other versions do not include. This is because some ancient manuscripts include these verses. However, the best ancient manuscripts do not include them. Here are the verses:\n* “Evening having come, you say, ‘It will be fair weather, for the sky is red.’ And in early morning, ‘Today will be stormy, for the sky is red, being overcast.’ You know to interpret the face of the sky, but the signs of the times you are not able” ([16:2b–3](../16/02.md)).\n* “But this kind does not go out except by prayer and fasting” ([17:21](../17/21.md)).\n* “For the Son of Man came to save the one that has been lost” ([18:11](../18/11.md)).\n* “But woe to you, scribes and Pharisees, hypocrites! For you devour the houses of widows, also for a pretext praying at length. For this reason, you will receive greater judgment” ([23:14](../23/14.md)).\n\nIt is recommended that you do not include these passages. However, if in your region, there are older versions of the Bible that include one or more of these passages, you may include them. If they are included, they should be put in footnotes or inside square brackets to indicate that they were probably not originally part of Matthew.\n\nFurther, there are at least to different versions of the parable of the two sons in [21:28–31](../21/28.md). See the introduction to chapter 21 for more information.\n\nFinally, in the following verses, ancient manuscripts do not all have the same words. The ULT uses the words that are found in most of the earliest manuscripts. When you translate these verses, you should compare the ULT with any translations with which your readers may be familiar to see what your readers may expect. Unless there is a good reason to use the alternate words, you should follow the ULT. See the footnotes and notes at each of these verses for more information. (See: [[rc://*/ta/man/translate/translate-textvariants]])\n\n* “say every evil thing against you, lying, because of me” ([5:11](../05/11.md)). Some ancient manuscripts have this: “say every evil thing against you because of me.”\n* “everyone being angry with his brother will be subject to the judgment” ([5:22](../05/22.md)). Some ancient manuscripts have this: “everyone being angry with his brother without cause will be subject to the judgment.”\n* “love your enemies and pray on behalf of the ones persecuting you” ([5:44](../05/44.md)). Some ancient manuscripts have this: “love your enemies, bless the ones cursing you, do good to the ones hating you, and pray on behalf of the ones persecuting you.”\n* “the Gentiles” ([5:47](../05/47.md)). Some ancient manuscripts have this: “the tax collectors.”\n* “will reward you” ([6:4](../06/04.md)). Some ancient manuscripts have this: “will reward you in the open.”\n* “will reward you” ([6:6](../06/06.md)). Some ancient manuscripts have this: “will reward you in the open.”\n* “but deliver us from the evil one” ([6:13](../06/13.md)). Some ancient manuscripts have this: “but deliver us from the evil one. For yours is the kingdom and the power and the glory forever. Amen.”\n* “the men” ([6:15](../06/15.md)). Some ancient manuscripts have this: “men their trespasses.”\n* “will reward you” ([6:18](../06/18.md)). Some ancient manuscripts have this: “will reward you in the open.”\n* “what you might eat or what you might drink, nor about your body” ([6:25](../06/25.md)). Some ancient manuscripts have this: “what you might eat, nor about your body.”\n* “the kingdom” ([6:33](../06/33.md)). Some ancient manuscripts have this: “the kingdom of God.”\n* “For the gate {is} narrow and the road has been made narrow” ([7:14](../07/14.md)). Some ancient manuscripts have this: “How narrow is the gate and having been made narrow the road.”\n* “I have found such great faith from no one in Israel” ([8:10](../08/10.md)). Some ancient manuscripts have this: “not even in Israel have I found such great faith.”\n* “a crowd” ([8:18](../08/18.md)). Some ancient manuscripts have this: “large crowds.”\n* “Gadarenes” ([8:28](../08/28.md)). Some ancient manuscripts have this: “Gergesenes.” Other manuscripts have this: “Gerasenes.”\n* “they were afraid” ([9:8](../09/08.md)). Some ancient manuscripts have this: “they marveled.”\n* “Thaddaeus” ([10:3](../10/03.md)). Some ancient manuscripts have this: “Lebbaeus, who was surnamed Thaddaeus.”\n* “The one having ears to hear, let him hear” ([11:15](../11/15.md)). Some ancient manuscripts have this: “The one having ears, let him hear.”\n* “her children” ([11:19](../11/19.md)). Some ancient manuscripts have this: “her works.”\n* “And you, Capernaum, you will not be exalted to heaven, will you? You will be brought down as far as Hades” ([11:23](../11/23.md)). Some ancient manuscripts have this: “And you, Capernaum, the one being exalted to heaven, will be brought down as far as Hades.”\n* “Now someone said to him, ‘Behold, your mother and your brothers have stood outside, seeking to speak to you’” ([12:47](../12/47.md)). Some ancient manuscripts do not include this verse. However, most modern translations do include it.\n* “The one having ears, let him hear” ([13:9](../13/09.md)). Some ancient manuscripts have this: “The one having ears to hear, let him hear.”\n* “The one having ears, let him hear” ([13:43](../13/43.md)). Some ancient manuscripts have this: “The one having ears to hear, let him hear.”\n* “was already in the middle of the sea” ([14:24](../14/24.md)). Some ancient manuscripts have this: “was already many stadia away from the land.”\n* “God commanded, saying” ([15:4](../15/04.md)). Some ancient manuscripts have this: “God said.”\n* “the word of God” ([15:6](../15/06.md)). Some ancient manuscripts have this: “the commandment of God.” Other manuscripts have this: “the law of God.”\n* “They are blind guides” ([15:14](../15/14.md)). Some ancient manuscripts have this: “They are blind guides of the blind.”\n* “Magadan” ([15:39](../15/39.md)). Some ancient manuscripts have this: “Magdala.”\n* “I will make” ([17:4](../17/04.md)). Some ancient manuscripts have this: “let us make.”\n* “your Father” ([18:14](../18/14.md)). Some ancient manuscripts have this: “my Father.”\n* “your brother sins against you” ([18:15](../18/15.md)). Some ancient manuscripts have this: “your brother sins.”\n* “commits adultery; and the one having married one that has been divorced commits adultery” ([19:9](../19/09.md)). Some ancient manuscripts have this: “commits adultery.”\n* “or a mother, or a wife, or children” ([19:29](../19/29.md)). Some ancient manuscripts have this: “or a mother, or children.”\n* “and the first last” ([20:16](../20/16.md)). Some ancient manuscripts have this: “and the first last. For many are called, but few are chosen.”\n* “to drink the cup that I am about to drink” ([20:22](../20/22.md)). Some ancient manuscripts have this: “to drink the cup that I am about to drink or to be baptized with the baptism with which I am being baptized.”\n* “My cup you will drink” ([20:23](../20/23.md)). Some ancient manuscripts have this: “My cup you will drink, and you will be baptized with the baptism with which I am being baptized.”\n* “And the one having fallen on this stone will be broken to pieces, but on whomever it falls, it will crush him” ([21:44](../21/44.md)). Some ancient manuscripts do not include this verse. However, most modern translations do include it.\n* “famines and earthquakes” ([24:7](../24/07.md)). Some ancient manuscripts have this: “famines and plagues and earthquakes.”\n* “neither the angels of the heavens, nor the Son, except the Father only” ([24:36](../24/36.md)). Some ancient manuscripts have this: “neither the angels of the heavens, except the Father only.”\n* “you do not know the day nor the hour” ([25:13](../25/13.md)). Some ancient manuscripts have this: “you do not know the day nor the hour in which the Son of Man comes.”\n* “this is my blood of the covenant” ([26:28](../26/28.md)). Some ancient manuscripts have this: “this is my blood of the new covenant”\n* “named Barabbas” ([27:16](../27/16.md)). Some ancient manuscripts have this: “named Jesus Barabbas”\n* “Barabbas” ([27:17](../27/17.md)). Some ancient manuscripts have this: “Jesus Barabbas”\n* “the blood of this one” ([27:24](../27/24.md)). Some ancient manuscripts have this: “the blood of this righteous one.”\n* “casting a lot” ([27:35](../27/35.md)). Some ancient manuscripts have this: “casting a lot, so that what was spoken through the prophet might be fulfilled, ‘They divided my robes for themselves, and they cast a lot for my clothing.’”\n* “And behold, Jesus met them” ([28:9](../28/09.md)). Some ancient manuscripts have this: “And behold, as they were going to report to his disciples, Jesus met them.”\n* “until the end of the age’” ([28:20](../28/20.md)). Some ancient manuscripts have this: “until the end of the age.’ Amen.”\n 1:intro y7kk 0 # Matthew 1 General Notes\n\n## Structure and Formatting\n\n1. The birth of Jesus Christ and the beginning of his ministry (1:1-4:25)\n * The genealogy of Jesus (1:1–17)\n * Jesus’ parents and birth (1:18–25)\n\nSome translations set a quotation from the Old Testament farther to the right on the page than the rest of the text. The ULT does this in [1:23](../01/23.md) with the quote from [Isaiah 7:14](../isa/07/14.md).\n\n## Special Concepts in this Chapter\n\n### Genealogy\n\nA genealogy is a list that records a person’s ancestors or descendants. Genealogies were important to the Jewish people because family lineage is how they decided how someone functioned in society. For instance, if someone was a descendant of Aaron, they were able to become priests. Similarly, if someone was a descendant of King David, they were able to become a king. This genealogy shows that Jesus was clearly a descendant of King David, and therefore, was able to become king.\n\n### The word “fathered”\n\nWhen Matthew uses the word “fathered,” he only means that the older man was an ancestor of the younger man. In most cases, the older man is the direct father of the younger man. However, sometimes the older man is a grandfather (for example, Josiah is the grandfather of Jechoniah) or a more distant ancestor (for example, Joram is the great-great-grandfather of Ozias). If possible, use a word that indicates that the older man is the ancestor of the younger man without stating that the older man is the father of the younger man. If you need to be more specific, the UST provides one way to do so.\n\n### Three groups of 14\n\nMatthew concludes the genealogy by dividing it up three groups of 14 generations. He divides the groups by using two key events in Israel’s history: David starting his dynasty and the Babylonians capturing Jerusalem. In order to count 14 generations from Abraham until David, both Abraham and David need to be included. To count 14 generations from David until the Babylonian deportation, David needs to be excluded but Jechoniah needs to be included. To count 14 generations from the Babylonian deportation until the Christ, both Jechoniah and Christ need to be included. The ULT and UST divide the section into paragraphs based on the divisions. Consider how you might show these divisions in your translation.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nAll of the forms of “you” in this chapter appear in instructs that an angel gives to Joseph. Because of that, all forms of “you” in this chapter are singular. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### Stating that Mary became pregnant\n\nIn [1:18](../01/18.md), [1:20](../01/20.md), and [1:23](../01/23.md), Matthew refers to a woman becoming pregnant, but he excludes the involvement of a man in the process. He uses the phrases “to have in the womb” and “having been conceived in her” to avoid referring to the male role in conception. In your translation, you should not identify the Holy Spirit as the one who performed the normal male role, since the Holy Spirit did not have sex with Mary. Instead, the Holy Spirit performed a miracle. So, use a form that does not refer to the male role in conception or a form that denies that a man was involved.\n\n### Translating names\n\nIn the genealogy, Matthew uses specific Greek spellings of names. These spellings do not always match the Hebrew spellings of the names that you can read in the Old Testament. The ULT and UST spell out how these names sound as Matthew wrote them in Greek. In contrast, some translations spell out these names as they appear in the Old Testament. Consider spelling these names as do other translations that your readers might be familiar with. Otherwise, consider whether your team wishes to spell names in the same way throughout the Bible or whether you will spell them differently in different places. If you do spell them differently in different places, you may need to include footnotes that provide other spellings. 1:1 n4xw rc://*/ta/man/translate/figs-explicit βίβλος γενέσεως 1 Here, the phrase **book of the genealogy** could refer to: (1) just the list of Jesus’ ancestors that follows in [1:2–17](../01/02.md). Alternate translation: “The book of the ancestry” (2) the list of Jesus’ ancestors as well as information about his birth and childhood (see [1:2–2:23](../01/02.md)). Alternate translation: “The book of the ancestors and birth” 1:1 a1t0 rc://*/ta/man/translate/figs-possession βίβλος γενέσεως Ἰησοῦ Χριστοῦ 1 Here, Matthew is using the possessive form to describe a **book** that contains the **genealogy** that lists the ancestors of **Jesus Christ**. If this is not clear in your language, you could express the idea in another way. Alternate translation: “The book that contains the genealogy concerning Jesus Christ” @@ -183,7 +183,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 2:23 okmw rc://*/ta/man/translate/figs-extrainfo τῶν προφητῶν 1 Matthew does not clarify which **prophets** he is referring to, and there is no single passage in the Old Testament that speaks about Jesus being a **Nazarene**. Because of that, you should not include any implied information here. If possible, leave the statement as general as it appears in the ULT. Alternate translation: “God’s prophets” or “prophets” 2:23 sa9k rc://*/ta/man/translate/figs-activepassive Ναζωραῖος κληθήσεται 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, you could use an indefinite subject. Alternate translation: “they will call him a Nazarene” 2:23 yrb7 rc://*/ta/man/translate/writing-pronouns κληθήσεται 1 The pronoun **he** refers to the Messiah. If this is not clear for your readers, you could refer to the Messiah more directly. The **prophets** probably did not know that his name would be Jesus, so you should use a title like “Christ” or “Messiah” here. Alternate translation: “the Christ will be called” -3:intro a6h3 0 # Matthew 3 General Notes\n\n## Structure and Formatting\n\n1. The birth of Jesus Christ and the beginning of his ministry (1:1-4:25)\n * The ministry of John the Baptist (3:1–12)\n * John baptizes Jesus (3:13–17)\n\nSome translations set quotations from the Old Testament farther to the right on the page than the rest of the text. The ULT does this with the quotation from the Old Testament in verse 3.\n\n## Special Concepts in this Chapter\n\n### John the Baptist\n\nIn this chapter, Matthew introduces John the Baptist, who preached in the wilderness. Matthew describes his clothing and his food in ways that resemble the prophet Elijah. John preaches a message that called for repentance. He prepared the way for Jesus to begin his ministry.\n\n### Baptism\n\nThe word “baptism” refers to a ritual washing, usually with water. John’s baptism is similar to Christian baptism, but it does not mean exactly the same thing (see [Acts 18:24–26](../act/18/24.md)). John says that his baptism is “for repentance” (see [3:11](../03/11.md)). Most likely, it symbolized the removal of the sins that people were repenting of and the beginning of a new way of living. However, even Jesus received this baptism despite the fact that he did not need to repent of any sins. In this case, the baptism may symbolize complete dedication to God. Consider how you might refer to this kind of ritual washing in your language.\n\n## Important Figures of Speech in this Chapter\n\n### Fruit tree metaphor\n\nIn [3:8](../03/08.md) and [3:10](../03/10.md), John speaks of people as if they were fruit trees. He says that people need to produce “good fruit,” just like fruit trees should. However, every fruit tree that does not produce good fruit will be cut down and burned. In the same way, people who do not do what is right will be judged and punished. If possible, preserve this metaphor or express it in simile form.\n\n### Wheat harvest metaphor\n\nIn [3:12](../03/12.md), John speaks of people as if they were parts of wheat plants. People who obey God are like the edible part of the wheat plant, the grain. People who disobey God are like the inedible parts of the wheat plant, the stalk and husk. Just as a farmer separates the grain from the stalks and the husks, so God will separate people into those who obey him and those who do not. Then, just as the farmer stores the grain and burns the stalks and husks, so God will save those who obey him and punish those who do not. If possible, preserve this metaphor or express it in simile form.\n\n ## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nMany of the forms of “you” in this chapter appear in speeches that John the Baptist delivers to groups of people. Because of this, most forms of “you” in this chapter are plural. You should assume forms of “you” are plural unless a note specifies that the form is singular. (See: [[rc://*/ta/man/translate/figs-yousingular]]) +3:intro a6h3 0 # Matthew 3 General Notes\n\n## Structure and Formatting\n\n1. The birth of Jesus Christ and the beginning of his ministry (1:1-4:25)\n * The ministry of John the Baptist (3:1–12)\n * John baptizes Jesus (3:13–17)\n\nSome translations set quotations from the Old Testament farther to the right on the page than the rest of the text. The ULT does this with the quotation from the Old Testament in verse 3.\n\n## Special Concepts in this Chapter\n\n### John the Baptist\n\nIn this chapter, Matthew introduces John the Baptist, who preached in the wilderness. Matthew describes his clothing and his food in ways that resemble the prophet Elijah. John preaches a message that called for repentance. He prepared the way for Jesus to begin his ministry.\n\n### Baptism\n\nThe word “baptism” refers to a ritual washing, usually with water. John’s baptism is similar to Christian baptism, but it does not mean exactly the same thing (see [Acts 18:24–26](../act/18/24.md)). John says that his baptism is “for repentance” (see [3:11](../03/11.md)). Most likely, it symbolized the removal of the sins that people were repenting of and the beginning of a new way of living. However, even Jesus received this baptism despite the fact that he did not need to repent of any sins. In this case, the baptism may symbolize complete dedication to God. Consider how you might refer to this kind of ritual washing in your language.\n\n## Important Figures of Speech in this Chapter\n\n### Fruit tree metaphor\n\nIn [3:8](../03/08.md) and [3:10](../03/10.md), John speaks of people as if they were fruit trees. He says that people need to produce “good fruit,” just like fruit trees should. However, every fruit tree that does not produce good fruit will be cut down and burned. In the same way, people who do not do what is right will be judged and punished. If possible, preserve this metaphor or express it in simile form.\n\n### Wheat harvest metaphor\n\nIn [3:12](../03/12.md), John speaks of people as if they were parts of wheat plants. People who obey God are like the edible part of the wheat plant, the grain. People who disobey God are like the inedible parts of the wheat plant, the stalk and husk. Just as a farmer separates the grain from the stalks and the husks, so God will separate people into those who obey him and those who do not. Then, just as the farmer stores the grain and burns the stalks and husks, so God will save those who obey him and punish those who do not. If possible, preserve this metaphor or express it in simile form.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nMany of the forms of “you” in this chapter appear in speeches that John the Baptist delivers to groups of people. Because of this, most forms of “you” in this chapter are plural. You should assume forms of “you” are plural unless a note specifies that the form is singular. (See: [[rc://*/ta/man/translate/figs-yousingular]]) 3:1 xp3z rc://*/ta/man/translate/writing-newevent δὲ 1 Here, the word **Now** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **Now** untranslated. Alternate translation: “Next,” 3:1 yoaf rc://*/ta/man/translate/figs-idiom ἐν & ταῖς ἡμέραις ἐκείναις 1 Here, Matthew uses the term **days** to refer to a particular period of time. If it would be helpful in your language, you could use a different word or phrase that identifies a particular period of time. Alternate translation: “during that time” 3:1 tmu9 rc://*/ta/man/translate/figs-explicit ταῖς ἡμέραις ἐκείναις 1 Here, the phrase **those days** refers to the period of time before Jesus began his public ministry. During this time, Jesus lived in Nazareth with his family. Matthew is not referring to the period of time in which Joseph, Mary, and Jesus traveled back from Egypt to Galilee. If it would be helpful in your language, you could refer more explicitly to the time period in which Jesus lived in Nazareth. Alternate translation: “the days when Jesus lived in Nazareth” or “the days before Jesus began his ministry” @@ -454,6 +454,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 5:11 t5kb rc://*/ta/man/translate/figs-idiom μακάριοί ἐστε 1 See how you translated the similar phrase in [5:3](../05/03.md). Alternate translation: “God will bless you” or “How good it is for you” 5:11 m65m rc://*/ta/man/translate/writing-pronouns ὀνειδίσωσιν 1 Here, the word **they** refers to any people who mistreat Jesus’ disciples. If it would be helpful in your language, you could use a form that refers to people in general. Alternate translation: “others insult” or “some people insult” 5:11 mflf rc://*/ta/man/translate/figs-hyperbole πᾶν 1 Jesus says **every** here as a generalization for emphasis. If it would be helpful in your language, you could use a different way to express the emphasis. Alternate translation: “very many” or “all kinds of” +5:11 puh3 rc://*/ta/man/translate/translate-textvariants ψευδόμενοι 1 Many ancient manuscripts include **lying**. The ULT follows that reading. Other ancient manuscripts do not include the word. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. 5:11 eez3 rc://*/ta/man/translate/figs-explicit ἕνεκεν ἐμοῦ 1 When Jesus says **because of me**, he means that people will persecute them because they are his disciples. If it would be helpful to your readers, you could make this idea more explicit. Alternate translation: “because you are my disciples” or “because you believe in me” 5:12 jegd rc://*/ta/man/translate/grammar-connect-logic-result χαίρετε καὶ ἀγαλλιᾶσθε, ὅτι ὁ μισθὸς ὑμῶν πολὺς ἐν τοῖς οὐρανοῖς; οὕτως γὰρ ἐδίωξαν τοὺς προφήτας τοὺς πρὸ ὑμῶν 1 Here Jesus gives a command followed by two reasons. If it would be helpful in your language, you could rearrange these clauses so that one or both reasons come before the command. Alternate translation: “In fact, in this way they persecuted the prophets before you. Also, great is your reward in the heavens. So, rejoice and be very glad” 5:12 ssk9 rc://*/ta/man/translate/figs-doublet χαίρετε καὶ ἀγαλλιᾶσθε 1 The terms **Rejoice** and **be very glad** mean similar things. Jesus is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “Be exceedingly glad”\n @@ -519,6 +520,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 5:21 niea rc://*/ta/man/translate/figs-abstractnouns τῇ κρίσει 1 If your language does not use an abstract noun for the idea of **judgment**, you could express the same idea in another way. Alternate translation: “being judged” or “human authorities who will judge him or her” 5:22 p9fh rc://*/ta/man/translate/grammar-connect-logic-contrast δὲ 1 Here, the word **But** introduces a contrast with what Jesus said in the previous verse ([5:21](../05/21.md)). Jesus is not contradicting what he said. Rather, he is making it stronger. If it would be helpful in your language, you could use a word or phrase that introduces this kind of contrast. Alternate translation: “However,” or “Even more,” 5:22 mg2r rc://*/ta/man/translate/figs-explicit ἐγὼ & λέγω ὑμῖν, ὅτι 1 Jesus uses the clause **I say to you** to emphasize what he is about to say and to contrast it with what “was said to the ancient ones” ([5:21](../05/21.md)). If it would be helpful in your language, you could express the emphatic contrast in another way. Alternate translation: “listen to this:” or “here is what you need to know:” +5:22 x3as rc://*/ta/man/translate/translate-textvariants ὁ ὀργιζόμενος τῷ ἀδελφῷ αὐτοῦ 1 Many ancient manuscripts read **being angry with his brother**. The ULT follows that reading. Other ancient manuscripts read “being angry with his brother without cause.” If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. 5:22 d5nl rc://*/ta/man/translate/figs-metaphor τῷ ἀδελφῷ αὐτοῦ & τῷ ἀδελφῷ αὐτοῦ 1 Jesus is using the term **brother** to mean a person who follows Jesus and shares the same faith. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “with a fellow disciple … to a fellow disciple” 5:22 rbi3 rc://*/ta/man/translate/figs-gendernotations τῷ ἀδελφῷ αὐτοῦ & τῷ ἀδελφῷ αὐτοῦ 1 Although the terms **his** and **brother** is masculine, Jesus is using the words in a generic sense that includes both men and women. If you retain the metaphor in your translation, and if it would be helpful in your language, you could say “his or her brother or sister” to indicate this. 5:22 popw rc://*/ta/man/translate/figs-explicit ἔνοχος ἔσται τῇ κρίσει 1 See how you translated this clause in [5:21](../05/21.md). Alternate translation: “will be subject to judgment and punishment” or “deserves to be judged and punished” @@ -683,6 +685,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 5:47 ba6e rc://*/ta/man/translate/figs-rquestion τί περισσὸν ποιεῖτε? 1 Jesus uses this question to show that people who **greet** only their **brothers** do not do anything **more**. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “you do nothing more.” or “you have not done anything more!” 5:47 ah5w rc://*/ta/man/translate/figs-explicit περισσὸν 1 Here Jesus implies that they are not doing anything **more** than people who do not know God do. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “more than anyone else” or “more than people who do not know God” 5:47 cjkf rc://*/ta/man/translate/figs-rquestion οὐχὶ καὶ οἱ ἐθνικοὶ τὸ αὐτὸ ποιοῦσιν? 1 Jesus uses this question to show that even **Gentiles**, who do not know God, greet their friends. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “Even the Gentiles do the same thing.” or “Even Gentiles do that very thing!” +5:47 hayf rc://*/ta/man/translate/translate-textvariants οἱ ἐθνικοὶ 1 Many ancient manuscripts read **the Gentiles**. The ULT follows that reading. Other ancient manuscripts read “the tax collectors.” If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. 5:48 x9xh rc://*/ta/man/translate/grammar-connect-logic-result οὖν 1 Here, the word **Therefore** introduces the conclusion to what Jesus has been telling his disciples about how to live. He could be concluding everything he said in [5:21–47](../05/21.md), or he could concluding only what he said in [5:43–47](../05/43.md). If it would be helpful in your language, you could use a word or phrase that introduces a conclusion. Alternate translation: “So then” or “In summary” 5:48 l6pa rc://*/ta/man/translate/figs-metaphor Πατὴρ ὑμῶν ὁ οὐράνιος 1 This is a figurative expression. God is not the **Father** of humans in the same actual way that he is the Father of Jesus. Even so, it would probably be best to translate **Father** with the same word that your language would naturally use to refer to a human father. If it would be helpful to your readers, you could indicate that this means God. Alternate translation: “God your heavenly Father” 6:intro jrj2 0 # Matthew 6 General Notes\n\n## Structure and Formatting\n\n2. Jesus’ Sermon on the Mount (5:1-7:28)\n * Giving alms (6:1–4)\n * Praying to God (6:5–15)\n * Fasting (6:16–18)\n * Storing up treasure (6:19–21)\n * The eye and the body (6:22–23)\n * Two masters (6:24)\n * Being anxious (6:25–34)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the prayer in [6:9–13](../06/09.md).\n\nJesus spoke about many different subjects in this sermon, so you may wish to help the reader by putting an empty line into the text whenever Jesus changed the subject.\n\n## Special Concepts in this Chapter\n\n### Giving alms\n\nGiving alms was an important practice for religious people in Jesus’ culture. To give alms, a person would offer money or possessions to other people who were poor or in need. Sometimes they would give the money or possessions directly to poor people. Other times, they would give it to the priests, who would give to poor people. Make sure that your translation refers to this kind of practice.\n\n### “The Lord’s Prayer”\n\nIn [6:9–13](../06/09.md), Jesus speaks a prayer that he wants his disciples to imitate when they pray. The prayer is very poetic, and it is sometimes called “the Lord’s Prayer.” Many churches use this prayer during their meetings, and the form that churches use is often not the same form that Matthew wrote down. If churches already use a form of this prayer in your language, you could use the same words. However, you should follow the form of the prayer as Mathew wrote it down, and you should not include any extra lines or pieces of the prayer beyond what Matthew included.\n\n### Fasting\n\nIn [6:16–18](../06/16.md), Jesus gives instructions related to fasting. Just as with giving alms, fasting was an important practice for religious people in Jesus’ culture. Fasting usually required avoiding all food and drink, but some kinds of fasting only required avoiding certain kinds of food. Also, some fasts were public (that is, many people fasted on these set days) and some fasts were private (that is, individuals would choose to fast for certain reasons). Many fasts lasted part of a day or a full day. Jesus does not condemn fasting; instead, he gives instructions for how to behave while fasting. Make sure that your translation refers to these kinds of practices.\n\n### Storing up treasures\n\nIn [6:19–21](../06/19.md), Jesus speaks about storing up treasures either on earth or in heaven. He is speaking not only of possessions or money but also of anything that one considers to be valuable. Jesus points out that valuable things in heaven cannot be ruined like valuable things on earth can. Also, he states that a person’s “heart” is where they store their treasures. If possible, use a word for “treasure” that can refer to money, possessions, and any other valuable things.\n\n## Important Figures of Speech in this Chapter\n\n### The lamp and light metaphor in [6:22–23](../06/22.md)\n\nIn these verses, Jesus speaks about eyes as if they were lamps for the body. This figure of speech has two pieces to it. First, Jesus speaks of how bodies work using the metaphor of lamps and light. Second, Jesus speaks of Christian living using the metaphor of how bodies work. It is important to consider both of these pieces as you translate these verses.\n\nFirst, Jesus speaks of how bodies work using the metaphor of lamps and light. There are two major options for understanding what Jesus means when he refers to an eye as the lamp of the body. First, in Matthew’s culture, some people thought that eyes worked by sending out a form of light that would shine on what they saw. In this case, eyes are like lamps because they have light inside them that shines out. So, the whole body is light or dark inside based on whether the eyes shine properly. Second, the eyes could be like windows that let light into the body. Since they let light into a place, they are like lamps. So, the whole body is light or dark inside based on whether the eyes let light in. Consider how you might best express one of these meanings while maintaining the light and dark language, which is very important for understanding the figure of speech.\n\nSecond, Jesus speaks of Christian life using the metaphor of how bodies work. Scholars debate what Jesus means when he talks about a “healthy eye” and “light” in contrast to an “evil eye” and “darkness.” He might mean devotion to God in contrast to evil desires. He might mean generosity in contrast to greed and selfishness. He might mean paying attention to what he is saying in contrast to ignoring his instructions. Since Jesus most likely intended this figure of speech to be like a riddle or puzzle, you should retain the body metaphor. If necessary, you could indicate that this is a figure of speech without stating exactly what it means.\n\n### Rhetorical questions\n\nIn [6:25–28](../06/25.md) and [6:30](../06/30.md), Jesus uses rhetorical questions. He asks these questions to include the disciples in what he is arguing, not because he is looking for information. If your language does not use questions in this way, you could include answers to the questions or you could express them as statements or exclamations. See the notes on these verses for translation options. (See: [[rc://*/ta/man/translate/figs-rquestion]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nIn this chapter, Jesus is talking to a large crowd of his followers. Throughout the chapter, Jesus switches between using “you” in the singular and “you” in the plural while he is talking to the same people. When he uses the singular, he is speaking about specific situations that each person in the crowd might experience. When he uses the plural, he is speaking generally to the crowd as a whole. You should assume that Jesus is using plural forms of “you” unless a note specifies that the forms are singular. (See: [[rc://*/ta/man/translate/figs-yousingular]]) @@ -708,6 +711,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 6:3 vca2 rc://*/ta/man/translate/figs-personification μὴ γνώτω ἡ ἀριστερά σου τί ποιεῖ ἡ δεξιά σου 1 Here Jesus speaks of **your left hand** and **your right hand** as if they were people who could **know** and do things on their own. He means that **giving alms** should be done so secretly that even other body parts, if they could know things, would not know about it. If it would be helpful in your language, you could use a comparable figure of speech or state the meaning plainly. Alternate translation: “do not yet your best friend know what you are doing” or “do it so privately that, if your left hand were a person, it would not know what you had done” 6:4 jvju rc://*/ta/man/translate/grammar-connect-logic-goal ὅπως 1 Here, the phrase **so that** introduces the purpose for which the disciples should give alms privately. If it would be helpful in your language, you could use a different word or phrase that introduces a purpose. Alternate translation: “in order that” 6:4 iio4 rc://*/ta/man/translate/figs-metaphor ὁ Πατήρ σου 1 This is a figurative expression. God is not the **Father** of humans in the same actual way that he is the Father of Jesus. Even so, it would probably be best to translate Father with the same word that your language would naturally use to refer to a human father. If it would be helpful to your readers, you could indicate that this means God. Alternate translation: “God, who is your Father,” +6:4 rlt6 rc://*/ta/man/translate/translate-textvariants ἀποδώσει σοι 1 Many ancient manuscripts read **will reward you**. The ULT follows that reading. Other ancient manuscripts read “will reward you in the open.” If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. 6:5 m54u rc://*/ta/man/translate/figs-you προσεύχῃ, οὐκ ἔσεσθε 1 Even though Jesus is speaking to many disciples, he is addressing an individual situation, so **you** is singular throughout this sentence (the word **you** in the second sentence is plural). But if the singular form would not be natural in your language for someone who was speaking to a group of people, you could use the plural form of **you** in your translation. 6:5 d6t7 rc://*/ta/man/translate/figs-explicit φιλοῦσιν & ἑστῶτες προσεύχεσθαι 1 Here Jesus that they **love to pray** in public places, not simply that they **love to pray** in general. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “they love to pray publicly, for example standing” 6:5 hh45 rc://*/ta/man/translate/figs-explicit ἐν ταῖς συναγωγαῖς καὶ ἐν ταῖς γωνίαις τῶν πλατειῶν 1 These locations were public places where many people would hear the prayers. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “in public areas like synagogues and the corners of the streets” @@ -721,6 +725,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 6:6 dqv4 rc://*/ta/man/translate/translate-unknown τὸ ταμεῖόν σου 1 The **inner chamber** was a small, private room in a house. It could be a bedroom or a storage room. If your readers would not be familiar with this type of room, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “your private area” or “your own room” 6:6 kkn7 rc://*/ta/man/translate/figs-metaphor τῷ Πατρί σου & ὁ Πατήρ σου 1 This is a figurative expression. God is not the **Father** of humans in the same actual way that he is the Father of Jesus. Even so, it would probably be best to translate **Father** with the same word that your language would naturally use to refer to a human father. If it would be helpful to your readers, you could indicate that this means God. Alternate translation: “to God, who is your Father, … God, who is your Father,” 6:6 agxo rc://*/ta/man/translate/figs-explicit τῷ Πατρί σου τῷ ἐν τῷ κρυπτῷ 1 Here, the phrase **your Father in secret** could mean that: (1) the **Father** is present even when a person prays **in secret**. Alternate translation: “to your Father who is with you in secret” (2) the **Father** himself is **in secret**, which means that no one can see or observe him. Alternate translation: “to your Father, whom no one can see” (3) the disciple should pray **in secret**. Alternate translation: “in secret to your Father” +6:6 kw6n rc://*/ta/man/translate/translate-textvariants ἀποδώσει σοι 1 Many ancient manuscripts read **will reward you**. The ULT follows that reading. Other ancient manuscripts read “will reward you in the open.” If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. 6:7 t9p1 rc://*/ta/man/translate/grammar-connect-words-phrases προσευχόμενοι δὲ 1 Here, the word **Now** introduces Jesus’ next teaching about **praying**. If it would be helpful in your language, you could use a different word or phrase that introduces another teaching, or you could leave **Now** untranslated. Alternate translation: “As for what to say when you pray” or “As for when you are praying” 6:7 hw30 rc://*/ta/man/translate/figs-explicit μὴ βατταλογήσητε 1 Here, the phrase **make useless repetitions** could refer to: (1) repeating words. Alternate translation: “do not repeat your words” (2) using meaningless words. Alternate translation: “do not use meaningless words” 6:7 yp3z rc://*/ta/man/translate/figs-abstractnouns μὴ βατταλογήσητε 1 If your language does not use an abstract noun for the idea of **repetitions**, you could express the same idea in another way. Alternate translation: “do not repeat yourself in useless ways” @@ -763,6 +768,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 6:14 z79a rc://*/ta/man/translate/figs-abstractnouns τὰ παραπτώματα αὐτῶν 1 If your language does not use an abstract noun for the idea of **trespasses**, you could express the same idea in another way. Alternate translation: “when they trespass” 6:14 v7ne rc://*/ta/man/translate/figs-metaphor ὁ Πατὴρ ὑμῶν ὁ οὐράνιος 1 This is a figurative expression. God is not the **Father** of humans in the same actual way that he is the Father of Jesus. Even so, it would probably be best to translate **Father** with the same word that your language would naturally use to refer to a human father. If it would be helpful to your readers, you could indicate that this means God. Alternate translation: “God your heavenly Father”\n 6:15 lk8a rc://*/ta/man/translate/figs-gendernotations τοῖς ἀνθρώποις 1 Although the term **men** is masculine, Jesus is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “the men and women” +6:15 j46r rc://*/ta/man/translate/translate-textvariants τοῖς ἀνθρώποις 1 Many ancient manuscripts read **the men**. The ULT follows that reading. Other ancient manuscripts read “men their trespasses.” If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. 6:15 xh6p rc://*/ta/man/translate/figs-metaphor ὁ Πατὴρ ὑμῶν 1 See how you translated the phrase **your Father** in the previous verse ([6:14](../06/14.md)). Alternate translation: “your Father, God,” 6:15 pi3z rc://*/ta/man/translate/figs-abstractnouns τὰ παραπτώματα ὑμῶν 1 If your language does not use an abstract noun for the idea of **trespasses**, you could express the same idea in another way. Alternate translation: “you when you trespass” 6:16 g65p rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the word **Now** introduces the next topic. If it would be helpful in your language, you could use a word or phrase that introduces the next topic, or you could leave **Now** untranslated. Alternate translation: “Next,” @@ -781,6 +787,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 6:18 s4kn rc://*/ta/man/translate/figs-activepassive μὴ φανῇς τοῖς ἀνθρώποις νηστεύων 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “men may not see you as fasting” 6:18 trc6 rc://*/ta/man/translate/figs-explicit τῷ Πατρί σου τῷ ἐν τῷ κρυφαίῳ 1 Here, much as in [6:6](../06/06.md), the phrase **your Father in secret** could mean that: (1) the **Father** is present even when a person fasts **in secret**. Alternate translation: “by your Father who is with you in secret” (2) the **Father** himself is **in secret**, which means that no one can see or observe him. Alternate translation: “by your Father, whom no one can see” (3) the disciple should fast **in secret**. Alternate translation: “in secret by your Father” 6:18 m56a rc://*/ta/man/translate/figs-metaphor τῷ Πατρί σου & ὁ Πατήρ σου 1 This is a figurative expression. God is not the **Father** of humans in the same actual way that he is the Father of Jesus. Even so, it would probably be best to translate **Father** with the same word that your language would naturally use to refer to a human father. If it would be helpful to your readers, you could indicate that this means God. Alternate translation: “by God, who is your Father, … God, who is your Father” +6:18 sm6q rc://*/ta/man/translate/translate-textvariants ἀποδώσει σοι 1 Many ancient manuscripts read **will reward you**. The ULT follows that reading. Other ancient manuscripts read “will reward you in the open.” If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. 6:19 tqc9 rc://*/ta/man/translate/translate-unknown σὴς 1 A **moth** is a small, flying insect that destroys cloth by eating it. If your readers would not be familiar with this type of insect, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “insects that eat your belongings” or “flies” 6:19 czl1 rc://*/ta/man/translate/figs-genericnoun σὴς 1 The word **moth** represents moths in general, not one particular **moth**. If it would be helpful in your language, you use a form that refers to moths in general. Alternate translation: “moths” 6:19 z9wd rc://*/ta/man/translate/translate-unknown βρῶσις 1 Here, the word translated **rust** refers most generally to anything that destroys things by eating them or corroding them. The word could more specifically refer to: (1) how metals corrode. Alternate translation: “corrosion” (2) how insects, especially worms, eat cloth and food. Alternate translation: “worms” or “bugs” @@ -819,6 +826,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 6:25 s5uy rc://*/ta/man/translate/grammar-connect-logic-result διὰ τοῦτο 1 Here, the phrase **Because of this** introduces a conclusion based on what Jesus said in the previous verse about how it is not possible to serve both God and wealth ([6:24](../06/24.md)). In this verse, Jesus says that this means that his disciples should not worry about even basic things required for living. If it would be helpful in your language, you could use a word or phrase that introduces a conclusion or inference. Alternate translation: “So” or “Therefore,” 6:25 bcan λέγω ὑμῖν, μὴ μεριμνᾶτε 1 Jesus uses the clause **I say to you** this to emphasize what he is about to tell his disciples. Use a natural form in your language for emphasizing the truth and importance of a statement. Alternate translation: “I want you to know that you should not worry” 6:25 pj1s rc://*/ta/man/translate/figs-abstractnouns τῇ ψυχῇ ὑμῶν & ἡ ψυχὴ 1 If your language does not use an abstract noun for the idea of **life**, you could express the same idea in another way. Alternate translation: “about being alive … being alive” +6:25 qkg0 rc://*/ta/man/translate/translate-textvariants ἢ τί πίητε 1 Many ancient manuscripts read **or what you might**. The ULT follows that reading. Other ancient manuscripts do not include these words. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. 6:25 nt96 rc://*/ta/man/translate/figs-rquestion οὐχὶ ἡ ψυχὴ πλεῖόν ἐστι τῆς τροφῆς, καὶ τὸ σῶμα τοῦ ἐνδύματος? 1 Jesus is using the question form to show that **life** and **the body** are more important than **food** and **clothing**. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “Life is more than food, and the body, than clothing” or “Life is certainly more than food, and the body, than clothing!” 6:25 f8dy rc://*/ta/man/translate/figs-explicit οὐχὶ ἡ ψυχὴ πλεῖόν ἐστι τῆς τροφῆς, καὶ τὸ σῶμα τοῦ ἐνδύματος 1 Here Jesus is making comparisons about value or importance. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “Is not life more valuable than food, and the body more valuable than clothing” 6:25 j412 rc://*/ta/man/translate/figs-ellipsis καὶ τὸ σῶμα τοῦ ἐνδύματος 1 Jesus is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “and is not the body more than clothing” @@ -868,6 +876,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 6:33 w7ff rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the word **But** introduces a contrast with worrying about food, drink, and clothing. If it would be helpful in your language, you could use a word or phrase that introduces this kind of contrast. Alternate translation: “Instead of worrying about those things,” or “In contrast to the Gentiles,” 6:33 rk4y rc://*/ta/man/translate/figs-explicit ζητεῖτε & πρῶτον 1 Here, just as in [6:32](../06/32.md), the word **seek** refers to focusing on and trying to obtain something. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “focus first on” or “try first to obtain” 6:33 nork rc://*/ta/man/translate/figs-explicit πρῶτον 1 Here, the word **first** identifies seeking the kingdom as something that is most important. The word does not indicate sequence. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “as most important” +6:33 yaz1 rc://*/ta/man/translate/translate-textvariants τὴν βασιλείαν 1 Many ancient manuscripts read **the kingdom**. The ULT follows that reading. Other ancient manuscripts read “the kingdom of God.” If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. 6:33 jmar rc://*/ta/man/translate/figs-possession τὴν δικαιοσύνην αὐτοῦ 1 Here, Jesus is using the possessive form to describe what God considers to be **righteousness**. If this is not clear in your language, you could express the idea in another way. Alternate translation: “the righteousness that he requires” 6:33 ep2c rc://*/ta/man/translate/figs-abstractnouns τὴν δικαιοσύνην αὐτοῦ 1 If your language does not use an abstract noun for the idea of **righteousness**, you could express the same idea in another way. Alternate translation: “what he says is right” or “seek to serve him rightly” 6:33 qifv rc://*/ta/man/translate/grammar-connect-logic-result καὶ 2 Here, the word **and** introduces the result of seeking first God’s kingdom and righteousness. If it would be helpful in your language, you could use a word or phrase that introduces a result. Alternate translation: “and then” or “and as a result” @@ -1068,6 +1077,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 8:10 n9ji ἀμὴν, λέγω ὑμῖν 1 Jesus says this to emphasize what he is about to tell his disciples. Use a natural form in your language for emphasizing the truth and importance of a statement. Alternate translation: “I can assure you” 8:10 t93t rc://*/ta/man/translate/figs-yousingular ὑμῖν 1 Here, the word **you** is plural because Jesus is speaking to everyone who follows him. 8:10 c7y6 rc://*/ta/man/translate/figs-explicit παρ’ οὐδενὶ τοσαύτην πίστιν ἐν τῷ Ἰσραὴλ εὗρον 1 Here Jesus implies that he expected Jewish people to have this kind of **faith**, but they did not. He did not expect Gentiles to have this kind of faith, yet this man did. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “I have found no one in Israel, the people who should trust me, who trusts me as much as this Gentile does” +8:10 bhdp rc://*/ta/man/translate/translate-textvariants παρ’ οὐδενὶ τοσαύτην πίστιν ἐν τῷ Ἰσραὴλ εὗρον 1 Many ancient manuscripts read **I have found such great faith from no one in Israel**. The ULT follows that reading. Other ancient manuscripts read “not even in Israel have I found such great faith.” If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. 8:10 al6b rc://*/ta/man/translate/figs-idiom εὗρον 1 Here, the word **found** represents experiencing or observing something. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “I have experienced” or “I have observed” 8:10 z5gt rc://*/ta/man/translate/figs-abstractnouns παρ’ οὐδενὶ τοσαύτην πίστιν ἐν τῷ Ἰσραὴλ 1 If your language does not use an abstract noun for the idea of **faith**, you could express the same idea in another way. Alternate translation: “no one in Israel who believes so much” 8:10 fjgc rc://*/ta/man/translate/figs-metonymy ἐν τῷ Ἰσραὴλ 1 Here, the word **Israel** refers to the people who live in the country of **Israel**. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “among the people of Israel” @@ -1113,6 +1123,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 8:17 bi5j rc://*/ta/man/translate/figs-abstractnouns τὰς ἀσθενείας ἡμῶν 1 If your language does not use an abstract noun for the idea of **weaknesses**, you could express the same idea in another way. Alternate translation: “how weak we were” 8:18 y32v rc://*/ta/man/translate/writing-newevent δὲ 1 Here, the word **Now** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **Now** untranslated. Alternate translation: “Sometime later,” 8:18 ruxx rc://*/ta/man/translate/grammar-connect-time-sequential ἰδὼν 1 Here, the phrase **having seen** could introduce: (1) what happened before Jesus **commanded** his disciples. Alternate translation: “after he saw” (2) the reason for which Jesus **commanded** his disciples. Alternate translation: “because he saw” +8:18 qw48 rc://*/ta/man/translate/translate-textvariants ὄχλον 1 Many ancient manuscripts read **a crowd**. The ULT follows that reading. Other ancient manuscripts read “large crowds.” If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. 8:18 gdsr rc://*/ta/man/translate/figs-quotations ἐκέλευσεν ἀπελθεῖν εἰς τὸ πέραν 1 It may be more natural in your language to have a direct quotation here. Alternate translation: “commanded, ‘Let us depart to the other side’” 8:18 a2pn rc://*/ta/man/translate/figs-explicit ἐκέλευσεν ἀπελθεῖν 1 Here Matthew implies that Jesus **commanded** the disciples **to depart** with him. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “commanded his disciples to depart with him” 8:18 h8ub rc://*/ta/man/translate/figs-explicit εἰς τὸ πέραν 1 Here Jesus implies that he wants the disciples to **depart** with him **to the other side** of the Sea of Galilee. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “to the other side of the lake” or “to the opposite side of the Sea of Galilee” @@ -1125,7 +1136,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 8:20 ci6z rc://*/ta/man/translate/figs-possession τὰ πετεινὰ τοῦ οὐρανοῦ 1 Here, Jesus is using the possessive form to describe **birds** that fly in the **sky**. If this is not clear in your language, you could express the idea in another way. Alternate translation: “the birds in the sky” or “the birds flying in the sky” 8:20 arxe rc://*/ta/man/translate/figs-explicitinfo τὰ πετεινὰ τοῦ οὐρανοῦ 1 The expression **of the sky** contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. Alternate translation: “the birds” 8:20 qvm5 rc://*/ta/man/translate/figs-123person ὁ δὲ Υἱὸς τοῦ Ἀνθρώπου οὐκ ἔχει ποῦ τὴν κεφαλὴν κλίνῃ 1 Here Jesus speaks about himself in the third person. If it would be helpful in your language, you could use the first person. Alternate translation: “I, the Son of Man, do not have a place where I might lay my head” -8:20 qmfj rc://*/ta/man/translate/figs-explicit ὁ δὲ Υἱὸς τοῦ Ἀνθρώπου 1 The title **Son of Man** is equivalent to “Messiah.” Jesus uses the phrase to claim that role subtly and implicitly. You may want to translate this title directly into your language. On the other hand, if you think it would be helpful to your readers, you could state what it means. Alternate translation: “but the Messiah” +8:20 mhps rc://*/ta/man/translate/figs-explicit ὁ δὲ Υἱὸς τοῦ Ἀνθρώπου 1 Here Jesus for the first time in Matthew uses the title **Son of Man** to refer to himself. He is using the title to refer to himself, a human, and also to implicitly identify himself with the important and powerful figure named “the son of man” in the Old Testament book of Daniel (see [Daniel 7:13–14](../dan/07/13.md)). See the book introduction for more information about this title. Consider how you might best translate this title here and throughout the rest of Matthew. Alternate translation: “but the Human One” or “but the one called Son of Man” 8:20 qjw0 rc://*/ta/man/translate/figs-explicit οὐκ ἔχει ποῦ τὴν κεφαλὴν κλίνῃ 1 Jesus implies that if the scribe were to follow him, he too might not have a home. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “does not have a place where he might lay his head, so if you become his disciple, expect that you will not have such a place either” 8:20 yl4s rc://*/ta/man/translate/figs-idiom οὐκ ἔχει ποῦ τὴν κεφαλὴν κλίνῃ 1 Here, the phrase **{a place} where he might lay his head** refers to a place to sleep. If it would be helpful in your language, you could use a similar phrase or state the meaning plainly. Alternate translation: “does not have a place where he might sleep” or “does not have a sleeping place” 8:20 grfd rc://*/ta/man/translate/figs-hyperbole οὐκ ἔχει ποῦ τὴν κεφαλὴν κλίνῃ 1 Jesus actually did find places to sleep wherever he went to teach and heal, but he says that he has no such place at all to emphasize that he has no permanent home. Alternate translation: “does not have a permanent home” @@ -1156,6 +1167,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 8:28 jlxm rc://*/ta/man/translate/figs-explicit αὐτοῦ 1 Here, the word **he** refers directly to Jesus, but Matthew implies that the disciples were with him. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “he and his disciples” 8:28 vxww rc://*/ta/man/translate/figs-explicit εἰς τὸ πέραν 1 Here, the phrase **the other side** refers to the side of the Sea of Galilee opposite to Capernaum, where Jesus and the disciples had started. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “to the opposite side of the lake” 8:28 yzi6 rc://*/ta/man/translate/translate-names τῶν Γαδαρηνῶν 1 The name **Gadarenes** refers to people from the town of Gadara. +8:28 ceiv rc://*/ta/man/translate/translate-textvariants τῶν Γαδαρηνῶν 1 Many ancient manuscripts read **Gadarenes**. The ULT follows that reading. Some ancient manuscripts read “Gergesenes,” and other ancient manuscripts read “Gerasenes.” If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. 8:28 o3du rc://*/ta/man/translate/writing-background ὑπήντησαν αὐτῷ δύο δαιμονιζόμενοι ἐκ τῶν μνημείων ἐξερχόμενοι, χαλεποὶ λείαν ὥστε μὴ ἰσχύειν τινὰ παρελθεῖν διὰ τῆς ὁδοῦ ἐκείνης 1 Here Matthew provides background information that will help readers understand what happens next. Use a natural form in your language for introducing background information. Alternate translation: “two men met him. Now these men were possessed by demons, and they came out of the tombs. They were very violent, so that no one was strong enough to pass through that road” 8:28 hz5n rc://*/ta/man/translate/figs-activepassive δαιμονιζόμενοι 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “whom demons had possessed” 8:28 zt5z rc://*/ta/man/translate/figs-explicit ἐκ τῶν μνημείων ἐξερχόμενοι 1 Here Matthew implies that the **two men** live in the **tombs** and came from that area to meet Jesus. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “coming out of where they lived in the tombs” @@ -1219,13 +1231,13 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 9:6 ahaf rc://*/ta/man/translate/grammar-connect-logic-goal ἵνα & εἰδῆτε ὅτι ἐξουσίαν ἔχει ὁ Υἱὸς τοῦ Ἀνθρώπου ἐπὶ τῆς γῆς ἀφιέναι ἁμαρτίας (τότε λέγει τῷ παραλυτικῷ), ἐγερθεὶς 1 Here, the phrase **in order that** introduces the purpose for which Jesus **says to the paralytic** the commands that he gives. If it would be helpful in your language, you could use a form that provides the stated purpose for which a person performs an action. Alternate translation: “here is what I will do so that you might know that the Son of Man has authority on the earth to forgive sins.’ Then, he says to the paralytic, ‘Getting up” 9:6 n5sf rc://*/ta/man/translate/figs-yousingular εἰδῆτε & σου & σου 1 Here, the **you** is plural and is addressed to the scribes, but both instances of **your** are singular and are addressed to the paralytic. 9:6 td1z rc://*/ta/man/translate/figs-123person ἔχει ὁ Υἱὸς τοῦ Ἀνθρώπου 1 Here Jesus speaks about himself in the third person. If it would be helpful in your language, you could use the first person. Alternate translation: “I, the Son of Man, have” -9:6 cc7u rc://*/ta/man/translate/figs-explicit ὁ Υἱὸς τοῦ Ἀνθρώπου 1 The title **Son of Man** is equivalent to “Messiah.” Jesus uses the phrase to claim that role subtly and implicitly. You may want to translate this title directly into your language. On the other hand, if you think it would be helpful to your readers, you could state what it means. See how you translated the title in [8:20](../08/20.md). Alternate translation: “the Messiah” 9:6 k6rw rc://*/ta/man/translate/figs-abstractnouns ἐξουσίαν ἔχει 1 If your language does not use an abstract noun for the idea of **authority**, you could express the same idea in another way. Alternate translation: “has been authorized” 9:6 s838 rc://*/ta/man/translate/translate-unknown τῷ παραλυτικῷ 1 The word **paralytic** describes people who are not able to use or control some or all of their arms and legs because of injury or sickness. See how you translated **paralytic** in [9:2](../09/02.md). Alternate translation: “to the paralyzed person” or “the person who could not move his limbs” 9:6 w7q0 rc://*/ta/man/translate/translate-unknown τὴν κλίνην 1 A **mat** was a portable bed that could also be used to transport a person. See how you translated this word in [9:2](../09/02.md). Alternate translation: “stretcher” 9:7 fx6c rc://*/ta/man/translate/figs-explicit ἐγερθεὶς, ἀπῆλθεν 1 The implication is that the man was able to get up because Jesus had healed him. If it would be helpful to your readers, you could make this idea more explicit. Alternate translation: “having been healed, he got up and went away” 9:8 hnme rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the word **Now** introduces the next action in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next action, or you could leave **Now** untranslated. Alternate translation: “Then,” 9:8 ae9h rc://*/ta/man/translate/writing-pronouns ἰδόντες & οἱ ὄχλοι 1 Here, the word **this** refers how Jesus had healed the paralytic man. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “when the crowds had seen Jesus heal the man” +9:8 v9yc rc://*/ta/man/translate/translate-textvariants ἐφοβήθησαν 1 Many ancient manuscripts read **they were afraid**. The ULT follows that reading. Other ancient manuscripts read “they marveled.” If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. 9:8 sif8 rc://*/ta/man/translate/figs-explicit τὸν δόντα ἐξουσίαν τοιαύτην τοῖς ἀνθρώποις 1 Here this phrase further describes **God**. If it would be helpful in your language, you could make the relationship more explicit. Alternate translation: “who has given such authority to men” or “the one having given such authority to men” 9:8 x71s rc://*/ta/man/translate/figs-abstractnouns τὸν δόντα ἐξουσίαν τοιαύτην τοῖς ἀνθρώποις 1 If your language does not use an abstract noun for the idea of **authority**, you could express the same idea in another way. Alternate translation: “having authorized men to do such things” 9:8 jrv7 rc://*/ta/man/translate/figs-gendernotations τοῖς ἀνθρώποις 1 Although the term **men** is masculine, Matthew is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “to humans” @@ -1402,6 +1414,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 10:2 tg2k rc://*/ta/man/translate/translate-kinship ὁ ἀδελφὸς αὐτοῦ 1 Matthew never says whether **Simon** or **Andrew** was older, but he mentions **Simon** first, which could imply that he was the older brother. If you have to use a form that refers to an older or younger brother, you could state that **Andrew** was younger. Alternate translation: “his younger brother” 10:2 j4mr rc://*/ta/man/translate/translate-kinship ὁ ἀδελφὸς αὐτοῦ 2 Matthew never says whether **James** or **John** was older, but he mentions **James** first, which could imply that he was the older brother. If you have to use a form that refers to an older or younger brother, you could state that **John** was younger. Alternate translation: “his younger brother” 10:3 nry4 rc://*/ta/man/translate/translate-names Θαδδαῖος 1 The word **Thaddaeus** is the name of a man. +10:3 ea93 rc://*/ta/man/translate/translate-textvariants Θαδδαῖος 1 Many ancient manuscripts read **Thaddaeus**. The ULT follows that reading. Other ancient manuscripts read “Lebbaeus, who was surnamed Thaddaeus.” If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. 10:4 n4st rc://*/ta/man/translate/translate-transliterate ὁ Καναναῖος 1 **Cananaios** is a word borrowed from Aramaic that describes someone as a “zealot,” that is, someone who is very zealous about something. You will need to decide if you will also borrow this word into your language or if you will translate the meaning. If you borrow the word, you could spell it the way it sounds in your language and then put the translation in a footnote. If you translate the word’s meaning, **Cananaios** could be: (1) a title that indicates that this man was part of the group of people who wanted to free the Jewish people from Roman rule. Alternate translation: “the Patriot” (2) a description that indicates that this man was zealous for God to be honored. Alternate translation: “the Passionate One” 10:4 kmp2 rc://*/ta/man/translate/grammar-connect-time-background ὁ καὶ παραδοὺς αὐτόν 1 Matthew writes **having even betrayed him** to provide some extra information about what Judas did to Jesus later. Use a natural way in your language for introducing background information. Alternate translation: “who would later also betray him” 10:4 xao6 rc://*/ta/man/translate/writing-pronouns αὐτόν 1 The pronoun **him** refers to Jesus. If this is not clear for your readers, you could use the person's name here. Alternate translation: “Jesus” @@ -1504,7 +1517,6 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 10:23 x7jp rc://*/ta/man/translate/figs-doublenegatives οὐ μὴ 1 The words translated **certainly not** are two negative words. In this construction, the second negative does not cancel the first to create a positive meaning. Instead, it gives greater emphasis to the negative. If your language can use two negatives that do not cancel one another to create a positive meaning, you could use a double negative here. If your language does not use two negatives in that way, you could translate with one strong negative, as the ULT does. Alternate translation: “by no means” 10:23 hqpp rc://*/ta/man/translate/figs-extrainfo ἕως ἂν ἔλθῃ ὁ Υἱὸς τοῦ Ἀνθρώπου 1 Here, Christians disagree on what the clause **the Son of Man comes** refers to. It could describe Jesus’ second coming; the time when the Romans destroyed Jerusalem, which was Jesus coming to judge and punish; Jesus’ ascension to be enthroned in heaven; or Jesus’ appearances to the disciples after his resurrection; or several other events. If possible, express the idea here in such a way that all of these options are possible. Alternate translation: “before the Son of Man comes again” or “before the coming of the Son of Man” 10:23 dk4u rc://*/ta/man/translate/figs-123person ἔλθῃ ὁ Υἱὸς τοῦ Ἀνθρώπου 1 Here Jesus speaks about himself in the third person. If it would be helpful in your language, you could use the first person. Alternate translation: “I, the Son of Man, come” -10:23 tm8z rc://*/ta/man/translate/figs-explicit ὁ Υἱὸς τοῦ Ἀνθρώπου 1 The title **Son of Man** is equivalent to “Messiah.” Jesus uses the phrase to claim that role subtly and implicitly. You may want to translate this title directly into your language. On the other hand, if you think it would be helpful to your readers, you could state what it means. Alternate translation: “the Messiah” 10:24 p8mr rc://*/ta/man/translate/writing-proverbs οὐκ ἔστιν μαθητὴς ὑπὲρ τὸν διδάσκαλον, οὐδὲ δοῦλος ὑπὲρ τὸν κύριον αὐτοῦ 1 Here, Jesus uses or invents a proverb in order to teach that no **disciple** is above his or her **teacher**, and no **slave** is above his or her **master**. He applies this proverb to his disciples to show them that people will not treat them any better than they treated Jesus. Translate this proverb in a way that will be recognized as a proverb and be meaningful in your language and culture. Alternate translation: “Disciples are not above their teachers, and slaves are not above their masters” or “No disciple is above his teacher. No slave is above his master” 10:24 ig4o rc://*/ta/man/translate/figs-metaphor ὑπὲρ -1 Here, Jesus is speaking of people who have more honor and importance than others as if they were **above** the others. If it would be clearer in your language, you could use a comparable word or phrase or state the meaning plainly. Alternate translation: “more honorable than … more honorable than” or “more significant than … more significant than” 10:24 l7eg rc://*/ta/man/translate/figs-gendernotations τὸν & αὐτοῦ 1 Although the term **his** is masculine, Jesus is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “his or her … his or her” @@ -1641,6 +1653,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 11:8 by2l rc://*/ta/man/translate/figs-explicit μαλακοῖς & τὰ μαλακὰ 1 The term **soft clothing** refers to luxurious or expensive clothes, since normal clothing was rough. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “splendid clothing … splendid clothing” or “expensive clothing … expensive clothing” 11:8 n2k6 rc://*/ta/man/translate/figs-exclamations ἰδοὺ 1 Here, the word **behold** draws the attention of the audience and asks them to listen carefully. If it would be helpful in your language, you could express **behold** with a word or phrase that asks the audience to listen, or you could draw the audience’s attention in another way. Alternate translation: “Listen” or “As you know” 11:9 msgi rc://*/ta/man/translate/grammar-connect-logic-contrast ἀλλὰ 1 Here, much as in [11:8](../11/08.md), the word **But** introduces a contrast with the possibility that Jesus asked about in the previous verse. If it would be helpful in your language, you could use a word or phrase that introduces this kind of contrast, or you could leave **But** untranslated. Alternate translation: “If not that,” or “So,” +11:9 lfls rc://*/ta/man/translate/figs-infostructure τί ἐξήλθατε? προφήτην ἰδεῖν? 1 Here the two questions could be divided so that the phrase **To see** goes with: (1) **a prophet**. See the ULT. (2) **go out**. Alternate translation: “what did you go out to see? A prophet?”\n 11:9 gm97 rc://*/ta/man/translate/figs-rquestion ἀλλὰ τί ἐξήλθατε? προφήτην ἰδεῖν 1 Jesus is using the question form to teach the crowds about John. If you would not use the question form for this purpose in your language, you could translate these questions as statements or exclamations. Alternate translation: “Surely you went out to see a prophet!” or “I know why you went out. It was to see a prophet.” 11:9 iytz λέγω ὑμῖν 1 Jesus uses the clause **I say to you** this to emphasize what he is telling the crowds. Use a natural form in your language for emphasizing the truth and importance of a statement. Alternate translation: “I want you to know” 11:9 fb75 rc://*/ta/man/translate/figs-ellipsis καὶ περισσότερον 1 Jesus is leaving out some of the words that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the context. Alternate translation: “and he was more than” @@ -1679,6 +1692,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 11:14 kb67 rc://*/ta/man/translate/writing-pronouns αὐτός 1 The pronoun **he** refers to John the Baptist. If this is not clear for your readers, you could use the person's name here. Alternate translation: “John the Baptist” 11:15 z97x rc://*/ta/man/translate/figs-metonymy ὁ ἔχων ὦτα ἀκούειν, ἀκουέτω 1 Here, the phrase **ears to hear** represents the willingness to understand and obey. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “The one who wishes to understand, let him understand and obey” or “The one who can listen to me should pay attention” 11:15 w4cc rc://*/ta/man/translate/figs-123person ὁ ἔχων ὦτα ἀκούειν, ἀκουέτω 1 Jesus is speaking directly to his audience, not about other people. If it would be helpful in your language, you could use the second person plural here. Alternate translation: “You who have ears to hear should hear” or “If you have ears to hear, then hear” +11:15 ccyn rc://*/ta/man/translate/translate-textvariants ἀκούειν 1 Many ancient manuscripts read **to hear**. The ULT follows that reading. Other ancient manuscripts do not include these words. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. 11:15 r1do rc://*/ta/man/translate/figs-imperative3p ἀκουέτω 1 If your language does not use the third-person imperative in this way, you could state this in another way that is natural in your language. Alternate translation: “he should hear” 11:15 zt7p rc://*/ta/man/translate/figs-gendernotations ἀκουέτω 1 Although the term **him** is masculine, Jesus is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “let that person hear” 11:16 hkq0 rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the word **Now** introduces the next topic. If it would be helpful in your language, you could use a word or phrase that introduces the next topic, or you could leave **Now** untranslated. Alternate translation: “Next,” @@ -1696,7 +1710,6 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 11:18 p4ql rc://*/ta/man/translate/figs-quotesinquotes λέγουσιν, δαιμόνιον ἔχει. 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “they say that he has a demon.” 11:18 evok rc://*/ta/man/translate/figs-idiom δαιμόνιον ἔχει 1 To say that someone **has a demon** is to say that the demon possesses or controls that person. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “He is demon-possessed” or “He is controlled by a demon” 11:19 iwk8 rc://*/ta/man/translate/figs-123person ὁ Υἱὸς τοῦ Ἀνθρώπου 1 Here Jesus speaks about himself in the third person. If it would be helpful in your language, you could use the first person. Alternate translation: “I, who am the Son of Man,” -11:19 dsak rc://*/ta/man/translate/figs-explicit ὁ Υἱὸς τοῦ Ἀνθρώπου 1 The title **Son of Man** is equivalent to “Messiah.” Jesus uses the phrase to claim that role subtly and implicitly. You may want to translate this title directly into your language. On the other hand, if you think it would be helpful to your readers, you could state what it means. Alternate translation: “The Messiah”\n 11:19 bvon rc://*/ta/man/translate/figs-idiom ἦλθεν 1 Here, the word **came** refers to Jesus entering this world as a human to do what God called him to do. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “came to this world” or “lived” 11:19 gs6z rc://*/ta/man/translate/grammar-connect-logic-contrast ἐσθίων καὶ πίνων 1 Here Jesus means that he did not fast and that he participated in feasts and enjoyed **eating and drinking**. If it would be helpful for your readers, you could state this explicitly. Alternate translation: “eating good food and drinking wine” or “feasting” 11:19 x4ec rc://*/ta/man/translate/figs-quotesinquotes λέγουσιν, ἰδοὺ, ἄνθρωπος, φάγος καὶ οἰνοπότης, τελωνῶν φίλος καὶ ἁμαρτωλῶν! 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “they say that he is a man who is a glutton and a drunkard, a friend of tax collectors and sinners!” @@ -1728,6 +1741,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 11:22 ngkm rc://*/ta/man/translate/figs-possession ἐν ἡμέρᾳ κρίσεως 1 Here, Jesus is using the possessive form to describe a **day** on which **judgment** will happen. If this is not clear in your language, you could express the idea in another way. Alternate translation: “on the day when God judges everyone” 11:22 i16e rc://*/ta/man/translate/figs-abstractnouns κρίσεως 1 If your language does not use an abstract noun for the idea of **judgment**, you could express the same idea in another way. Alternate translation: “when people are judged” 11:23 h8e4 rc://*/ta/man/translate/figs-apostrophe καὶ σύ, Καφαρναούμ, μὴ ἕως οὐρανοῦ ὑψωθήσῃ? ἕως ᾍδου καταβήσῃ; ὅτι εἰ ἐν Σοδόμοις ἐγενήθησαν αἱ δυνάμεις αἱ γενόμεναι ἐν σοί, ἔμεινεν ἂν μέχρι τῆς σήμερον 1 Much as in [11:21](../11/21.md), Jesus is addressing something that he knows cannot hear him, the city of **Capernaum**. He is doing this to show his listeners in a strong way how he feels about that city. If it would be helpful in your language, you could translate these words as if he were speaking directly to people about these cities. Alternate translation: “And Capernaum will not be exalted to heaven, will it? It will god down to Hades. For if the miracles that happened in it had happened in Sodom, Sodom would have remained until today” +11:23 laui rc://*/ta/man/translate/translate-textvariants καὶ σύ, Καφαρναούμ, μὴ ἕως οὐρανοῦ ὑψωθήσῃ? ἕως ᾍδου καταβήσῃ 1 Many ancient manuscripts read **And you, Capernaum, you will not be exalted to heaven, will you? You will be brought down as far as Hades**. The ULT follows that reading. Other ancient manuscripts read “And you, Capernaum, the one being exalted to heaven, will be brought down as far as Hades.” If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. 11:23 nddz rc://*/ta/man/translate/figs-rquestion σύ, Καφαρναούμ, μὴ ἕως οὐρανοῦ ὑψωθήσῃ? 1 Jesus uses a rhetorical question to rebuke the people of Capernaum for their pride, because they think that they will be **exalted to heaven**. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “you, Capernaum, will certainly not be exalted to heaven.” or “you, Capernaum, will by no means be exalted to heaven!” 11:23 vpz6 rc://*/ta/man/translate/figs-yousingular σύ & μὴ & ὑψωθήσῃ & καταβήσῃ & σοί 1 Jesus is addressing an individual city in each of these phrases, so **you** is singular throughout this verse. 11:23 fj7d rc://*/ta/man/translate/figs-metonymy Καφαρναούμ & ἐν Σοδόμοις 1 Here, the words **Capernaum** and **Sodom** refer to the people who live in those cities. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “people of Capernaum … among the people of Sodom” @@ -1810,7 +1824,6 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 12:7 wc5o rc://*/ta/man/translate/figs-explicit τοὺς ἀναιτίους 1 Here Jesus means that his disciples are **innocent** of breaking the Sabbath laws. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “those who are innocent of breaking the Sabbath” or “those who have not disobeyed Sabbath laws” 12:8 oy77 rc://*/ta/man/translate/grammar-connect-logic-result γάρ 1 Here, the word **For** introduces the basis for what Jesus has said about the Sabbath in the previous verses. If it would be helpful in your language, you could use a word or phrase that introduces a basis for a claim, or you could leave **For** untranslated. Alternate translation: “I can say those things because” or “Here is why I am able to say such things:” 12:8 l7g3 rc://*/ta/man/translate/figs-123person ἐστιν & ὁ Υἱὸς τοῦ Ἀνθρώπου 1 Here Jesus speaks about himself in the third person. If it would be helpful in your language, you could use the first person. Alternate translation: “I, who am the Son of Man, am” -12:8 nca0 rc://*/ta/man/translate/figs-explicit ὁ Υἱὸς τοῦ Ἀνθρώπου 1 The title **Son of Man** is equivalent to “Messiah.” Jesus uses the phrase to claim that role subtly and implicitly. You may want to translate this title directly into your language. On the other hand, if you think it would be helpful to your readers, you could state what it means. See how you translated the title in [8:20](../08/20.md). Alternate translation: “the Messiah” 12:8 o3op rc://*/ta/man/translate/figs-possession Κύριος & ἐστιν τοῦ Σαββάτου 1 Here, Jesus is using the possessive form to describe a **Lord** who rules over **the Sabbath**. If this is not clear in your language, you could express the idea in another way. Alternate translation: “has authority over the Sabbath” or “rules over the Sabbath” 12:9 oy4m rc://*/ta/man/translate/figs-explicit ἐκεῖθεν 1 Here, the phrase **from there** refers to the grainfields that Jesus and his disciples were walking through when the Pharisees confronted them. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “from those fields” or “from that place” 12:9 y4me rc://*/ta/man/translate/writing-pronouns τὴν συναγωγὴν αὐτῶν 1 The pronoun **their** refers to the Jewish people living in this region. If this is not clear for your readers, you could refer to these people more directly. Alternate translation: “the Jewish synagogue” or “the synagogue in that area” @@ -1932,7 +1945,6 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 12:31 ho0d rc://*/ta/man/translate/figs-abstractnouns ἡ & τοῦ Πνεύματος, βλασφημία 1 If your language does not use an abstract noun for the idea of **blasphemy**, you could express the same idea in another way. Alternate translation: “whenever anyone blasphemes against the Spirit, it” 12:32 gwx2 rc://*/ta/man/translate/figs-metonymy εἴπῃ λόγον 1 Matthew is using the term **word** to mean something spoken in words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “says anything” 12:32 h79z rc://*/ta/man/translate/figs-123person τοῦ Υἱοῦ τοῦ Ἀνθρώπου 1 Here Jesus speaks about himself in the third person. If it would be helpful in your language, you could use the first person. Alternate translation: “me, who am the Son of Man” -12:32 mark rc://*/ta/man/translate/figs-explicit τοῦ Υἱοῦ τοῦ Ἀνθρώπου 1 The title **Son of Man** is equivalent to “Messiah.” Jesus uses the phrase to claim that role subtly and implicitly. You may want to translate this title directly into your language. On the other hand, if you think it would be helpful to your readers, you could state what it means. See how you translated the title in [8:20](../08/20.md). Alternate translation: “the Messiah” 12:32 z3ma rc://*/ta/man/translate/figs-activepassive ἀφεθήσεται αὐτῷ & οὐκ ἀφεθήσεται αὐτῷ 1 If your language does not use these passive forms, you could express the ideas in active form or in another way that is natural in your language. If you need to say who does the actions, it is clear from the context that it is God. Alternate translation: “God will forgive him … God will not forgive him” 12:32 vnr8 rc://*/ta/man/translate/figs-gendernotations αὐτῷ -1 Although the terms **him** and **him** are masculine, Jesus is using the words in a generic sense that includes both men and women. If it would be helpful in your language, you could use phrases that makes this clear. Alternate translation: “that person … that person” 12:32 lw5j rc://*/ta/man/translate/figs-idiom ἐν τούτῳ τῷ αἰῶνι οὔτε ἐν τῷ μέλλοντι 1 Here, the phrase **this age** refers to the time before God judges everyone and renews the world, and the phrase **the one coming** refers to the time after God judges everyone and renews the world. If it would be helpful in your language, you could use comparable phrases or state the meaning plainly. Alternate translation: “in this life, nor in the life to come” or “before God judges everyone, nor after God judges everyone” or “now nor ever” @@ -1980,7 +1992,6 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 12:40 vh9i rc://*/ta/man/translate/figs-merism τρεῖς ἡμέρας καὶ τρεῖς νύκτας -1 The phrase **three days and three nights** refers to three periods of 24 hours in a row. If it would be helpful in your language, you could use a comparable expression. Alternate translation: “three straight days … three straight days” 12:40 m56i rc://*/ta/man/translate/translate-unknown τῇ κοιλίᾳ τοῦ κήτους -1 Here, the phrase **big fish** refers to any large creature that lives in the sea or ocean. Its **belly** is its stomach. If your readers would not be familiar with this type of sea creature, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “the stomach of the large sea creature” or “the stomach of the sea monster” 12:40 iuv8 rc://*/ta/man/translate/figs-123person ὁ Υἱὸς τοῦ Ἀνθρώπου 1 Here Jesus speaks about himself in the third person. If it would be helpful in your language, you could use the first person. Alternate translation: “I, who am the Son of Man,” -12:40 lvtm rc://*/ta/man/translate/figs-explicit ὁ Υἱὸς τοῦ Ἀνθρώπου 1 The title **Son of Man** is equivalent to “Messiah.” Jesus uses the phrase to claim that role subtly and implicitly. You may want to translate this title directly into your language. On the other hand, if you think it would be helpful to your readers, you could state what it means. See how you translated the title in [8:20](../08/20.md). Alternate translation: “the Messiah” 12:40 v691 rc://*/ta/man/translate/figs-explicit ἐν τῇ καρδίᾳ τῆς γῆς τρεῖς ἡμέρας καὶ τρεῖς νύκτας 1 Here Jesus implies that after the **three days and three nights** he will no longer be **in the heart of the earth**. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “three days and three nights in the heart of the earth, and then he will arise” 12:40 gg65 rc://*/ta/man/translate/figs-idiom ἐν τῇ καρδίᾳ τῆς γῆς 1 Here, the phrase **the heart of the earth** refers to how people are buried deep in the ground. Jesus means that he will be in a tomb for **three days and three nights**. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “deep in the ground” or “in a grave” 12:41 sn8j rc://*/ta/man/translate/grammar-connect-logic-result ἄνδρες Νινευεῖται ἀναστήσονται ἐν τῇ κρίσει μετὰ τῆς γενεᾶς ταύτης, καὶ κατακρινοῦσιν αὐτήν; ὅτι μετενόησαν εἰς τὸ κήρυγμα Ἰωνᾶ; καὶ ἰδοὺ, πλεῖον Ἰωνᾶ ὧδε 1 If it would be more natural in your language, you could reverse the order of these clauses, since the second half of the verse gives the reason for the result that the first half of the verse describes. Alternate translation: “The men of Nineveh repented at the preaching of Jonah, and behold, something greater than Jonah is here. So, they will rise up in the judgment with this generation and condemn it” @@ -2021,7 +2032,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 12:46 kkhq rc://*/ta/man/translate/figs-exclamations ἰδοὺ 1 Here, the word **behold** draws the attention of the audience and asks them to listen carefully. If it would be helpful in your language, you could express **behold** with a word or phrase that asks the audience to listen, or you could draw the audience’s attention in another way. Alternate translation: “picture this” or “suddenly” 12:46 i4t5 rc://*/ta/man/translate/translate-kinship οἱ ἀδελφοὶ 1 These were Jesus' younger **brothers**. They were sons of Mary and Joseph. Since the Father of Jesus was God, and their father was Joseph, they were actually his half-brothers. That detail is not normally translated, but if your language has a specific word for “younger brother,” you could use it here. 12:46 rg73 rc://*/ta/man/translate/figs-explicit ἵστήκεισαν ἔξω 1 Here Matthew implies that Jesus’ mother and brothers arrived and then stood **outside** wherever Jesus was. Since [13:1](../13/01.md) describes Jesus leaving a house, he may have been in a house while he was teaching. If it would be helpful in your language, you could make some or all of this information more explicit. Alternate translation: “had come and stood outside the house” or “had arrived outside the place where he was teaching” -12:47 rp3n rc://*/ta/man/translate/translate-textvariants 0 Some ancient manuscripts do not include this verse. However, many ancient manuscripts do include this verse. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to include the verse, as the ULT does. +12:47 rp3n rc://*/ta/man/translate/translate-textvariants εἶπεν δέ τις αὐτῷ, ἰδοὺ, ἡ μήτηρ σου καὶ οἱ ἀδελφοί σου ἔξω ἑστήκασιν ζητοῦντές σοι λαλῆσαι 1 Some ancient manuscripts do not include this verse. However, many ancient manuscripts do include this verse. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to include the verse, as the ULT does. 12:47 qd32 rc://*/ta/man/translate/grammar-connect-words-phrases δέ 1 Here, the word **Now** introduces the next event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **Now** untranslated. Alternate translation: “Then” 12:47 vv5a rc://*/ta/man/translate/figs-quotations αὐτῷ, ἰδοὺ, ἡ μήτηρ σου καὶ οἱ ἀδελφοί σου ἔξω ἑστήκασιν ζητοῦντές σοι λαλῆσαι. 1 It may be more natural in your language to have an indirect quotation here. Alternate translation: “to him that his mother and his brothers had stood outside, seeking to speak to him” 12:47 fner rc://*/ta/man/translate/figs-exclamations ἰδοὺ 1 Here, the word **behold** is intended to draw the attention of Jesus and to ask him to listen carefully. If it would be helpful in your language, you could express **behold** with a word or phrase that asks someone to listen or pay attention. Alternate translation: “Listen” or “Excuse me” @@ -2041,7 +2052,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 12:50 s0yb rc://*/ta/man/translate/figs-explicit ἐν οὐρανοῖς 1 Here, the phrase **in the heavens** identifies the location in which God the **Father** is specially present and from which he rules. If it would be helpful in your language, you make this idea more explicit. Alternate translation: “who is in the heavens” 12:50 gn31 rc://*/ta/man/translate/figs-metaphor αὐτός μου ἀδελφὸς, καὶ ἀδελφὴ, καὶ μήτηρ ἐστίν 1 Here Jesus speaks of everyone who does God’s will as if they were his **brother** and **sister** and **mother**. He means that he considers them to be part of his family. Express the idea as you did in the previous verse ([12:49](../12/49.md)). Alternate translation: “I call him my brother and sister and mother” or “he is a person whom I love as if he were my brother and sister and mother” 12:50 wenb rc://*/ta/man/translate/figs-gendernotations αὐτός 1 Although the term **he** is masculine, Jesus is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “he or she” or “such a person” -13:intro s3lu 0 # Matthew 13 General Notes\n\n## Structure and Formatting\n\n6. Jesus tells parables about the kingdom of God (13:1–52)\n * The parable of the sower (13:1–9)\n * Jesus explains why he uses parables (13:10–17)\n * Jesus explains the parable of the sower (13:18–23)\n * The parable of the darnel (13:24–30)\n * The parable of the mustard seed (13:31–32)\n * The parable of the yeast (13:33)\n * Summary statement (13:34–35)\n * Jesus explains the parable of the darnel (13:36–43)\n * The parable of the treasure in the field (13:44)\n * The parable of the pearl (13:45–46)\n * The parable of the net (13:47–50)\n * Jesus concludes his teaching (13:51–52)\n7. Further opposition to Jesus and misunderstanding of the kingdom of God (13:53–17:27)\n * Jesus visits his hometown (13:53–58)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in [13:14–15](../13/14.md), which is a quote from [Isaiah 6:9–10](../isa/06/09.md), and in [13:35](../13/35.md), which is a quote from [Psalm 78:2](../psa/78/02.md).\n\n## Special Concepts in this Chapter\n\n### Farming\n\nJesus refers to many different farming practices in this chapter. In his culture, farmers often threw seeds over their fields, a process called sowing. After throwing the seeds, they would use a tool called a plow to cover the seeds with dirt. Then, they would water and take care of the seeds until they sprouted and grew. Finally, when the plants produced grain or other kinds of crops, they would cut down the plants, separate the edible parts from the inedible parts, and store the edible parts in a safe place. See the notes on the verses in which Jesus discusses farming practices for specific information and translation options.\n\n### Darnel\n\nDarnel are plants that look much like wheat plants. However, they do not produce the same kind of grain, and the grain that they do produce is somewhat poisonous. In your translation, you could refer to a plant that looks like wheat or grain plants, or you could use a descriptive phrase. See the notes for translation options.\n\n## Important Figures of Speech in this Chapter\n\n### Parables\n\nThroughout this chapter, Jesus uses many parables to teach the crowds and his disciples. Each parable is a short story that includes a specific lesson. Jesus uses parables to teach so that people who already know his message will learn more but people who do not know his message will not learn anything (see [13:10–17](../13/10.md)). Jesus explains three of the parables, but he does not explain any of the others. Possible explanations for each parable are included below, but only for help in translation. Your translation should not directly explain the meaning of any parable more than Jesus does. (See: [[rc://*/ta/man/translate/figs-parables]])\n\n* **The parable of the sower** – In [13:3–9](../13/03.md), Jesus tells a story about a man who sows seed and about what happens to the seed. Jesus explains this parable in [13:18–23](../13/18.md). Even with this explanation, Christians debate who the sower is, what the seed represents, and what the different areas in the field represent. The sower could be Jesus himself, God, or anyone who preaches the gospel. The seed could be the gospel or the person who hears the gospel. The different areas in the field could be regions or areas where people hear the gospel, different kinds of people, or different ways of responding to the gospel. Most likely, the seed and the area in the field together describe what happens when people respond to the gospel in these four ways.\n\n* **The parable of the darnel** – In [13:24–30](../13/24.md), Jesus tells a story about a farmer who planted good seed and the farmer’s enemy who planted darnel seed in the same field. Jesus explains this parable in [13:37–43](../13/37.md). Jesus is the farmer, and the good seed are people who believe in him. The enemy is the devil, and the darnel seed are people who serve him. The farmer in the story allows the darnel to grow until the harvest, when he has them cut down and burned. Similarly, Jesus allows people who serve the devil to live until this time period ends, when he will have his angels collect these people. Then, he will judge and punish them, and he will reward those who believed in him.\n\n* **The parable of the mustard seed** – In [13:31–32](../13/31.md), Jesus tells a story about how a very small seed (a mustard seed) grows into a very large plant. Most likely, he is describing how his group of followers was very small but will eventually become very large. Jesus mentions that birds nest in the branches of this large plant. Some people think that Jesus is referring to passages like [Ezekiel 17:23](../ezk/17/23.md), which could suggest that the birds represent Gentiles who become part of God’s kingdom. Others think that the detail about the birds simply illustrates how large the plant is. If possible, your translation should allow for all of these interpretations.\n\n* **The parable of the yeast** – In [13:33](../13/33.md), Jesus tells a story about how a woman leavened a large amount of flour with some yeast. Most likely, he is describing how his message and his followers will affect many things. He could be speaking about how his message completely changes people. Or, he could be speaking about how his message and his followers will spread throughout the whole world. Or, he could be speaking about how his message and his followers are small and insignificant but affect the whole world. If possible, your translation should allow for all of these interpretations.\n\n* **The parable of the treasure in the field** – In [13:44](../13/44.md), Jesus tells a story about a worker who discovered a hidden treasure in a field that belonged to someone else. To obtain the treasure, the worker sold everything that he had and bought the field. Most likely, Jesus means that being part of God’s kingdom is very valuable, like a treasure, and people should be willing to give up everything to be part of the kingdom.\n\n* **The parable of the pearl** – In [13:45–46](../13/45.md), Jesus tells a story about a merchant who wanted to obtain valuable pearls. When he saw a very expensive pearl, he sold everything that he had and bought the pearl. Most likely, Jesus means that being part of God’s kingdom is very valuable, like an expensive pearl, and people should be willing to give up everything to be part of the kingdom.\n\n* **The parable of the net** – In [13:47–48](../13/47.md), Jesus tells a story about fishermen who use a net to catch many kinds of fish, some useful and some useless. They sort through the fish, keeping the good ones and throwing away the bad ones. Jesus explains this parable in [13:49–50](../13/49.md). The fish are like people, and the fishermen are like angels. At the end of this time period, the angels will separate righteous people from wicked people, just like the fishermen sorted the fish. Then, the wicked people will be punished, just as the useless fish were thrown away.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nMost of the forms of “you” in this chapter appear in speeches that Jesus gives to many people around him. Because of this, most forms of “you” in this chapter are plural. You should assume forms of “you” are plural unless a note specifies that the form is singular. (See: [[rc://*/ta/man/translate/figs-yousingular]]) +13:intro s3lu 0 # Matthew 13 General Notes\n\n## Structure and Formatting\n\n6. Jesus tells parables about the kingdom of God (13:1–52)\n * The parable of the sower (13:1–9)\n * Jesus explains why he uses parables (13:10–17)\n * Jesus explains the parable of the sower (13:18–23)\n * The parable of the darnel (13:24–30)\n * The parable of the mustard seed (13:31–32)\n * The parable of the yeast (13:33)\n * Summary statement (13:34–35)\n * Jesus explains the parable of the darnel (13:36–43)\n * The parable of the treasure in the field (13:44)\n * The parable of the pearl (13:45–46)\n * The parable of the net (13:47–50)\n * Jesus concludes his teaching (13:51–52)\n7. Further opposition to Jesus and misunderstanding of the kingdom of God (13:53–17:27)\n * Jesus visits his hometown (13:53–58)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in [13:14–15](../13/14.md), which is a quote from [Isaiah 6:9–10](../isa/06/09.md), and in [13:35](../13/35.md), which is a quote from [Psalm 78:2](../psa/78/02.md).\n\n## Special Concepts in this Chapter\n\n### Farming\n\nJesus refers to many different farming practices in this chapter. In his culture, farmers often threw seeds over their fields, a process called sowing. After throwing the seeds, they would use a tool called a plow to cover the seeds with dirt. Then, they would water and take care of the seeds until they sprouted and grew. Finally, when the plants produced grain or other kinds of crops, they would cut down the plants, separate the edible parts from the inedible parts, and store the edible parts in a safe place. See the notes on the verses in which Jesus discusses farming practices for specific information and translation options.\n\n### Darnel\n\nDarnel are plants that look much like wheat plants. However, they do not produce the same kind of grain, and the grain that they do produce is somewhat poisonous. In your translation, you could refer to a plant that looks like wheat or grain plants, or you could use a descriptive phrase. See the notes for translation options.\n\n## Important Figures of Speech in this Chapter\n\n### Parables\n\nThroughout this chapter, Jesus uses many parables to teach the crowds and his disciples. Each parable is a short story that includes a specific lesson. Jesus uses parables to teach so that people who already know his message will learn more but people who do not know his message will not learn anything (see [13:10–17](../13/10.md)). Jesus explains three of the parables, but he does not explain any of the others. Possible explanations for each parable are included below, but only for help in translation. Your translation should not directly explain the meaning of any parable more than Jesus does. (See: [[rc://*/ta/man/translate/figs-parables]])\n\n* **The parable of the sower**—In [13:3–9](../13/03.md), Jesus tells a story about a man who sows seed and about what happens to the seed. Jesus explains this parable in [13:18–23](../13/18.md). Even with this explanation, Christians debate who the sower is, what the seed represents, and what the different areas in the field represent. The sower could be Jesus himself, God, or anyone who preaches the gospel. The seed could be the gospel or the person who hears the gospel. The different areas in the field could be regions or areas where people hear the gospel, different kinds of people, or different ways of responding to the gospel. Most likely, the seed and the area in the field together describe what happens when people respond to the gospel in these four ways.\n\n* **The parable of the darnel**—In [13:24–30](../13/24.md), Jesus tells a story about a farmer who planted good seed and the farmer’s enemy who planted darnel seed in the same field. Jesus explains this parable in [13:37–43](../13/37.md). Jesus is the farmer, and the good seed are people who believe in him. The enemy is the devil, and the darnel seed are people who serve him. The farmer in the story allows the darnel to grow until the harvest, when he has them cut down and burned. Similarly, Jesus allows people who serve the devil to live until this time period ends, when he will have his angels collect these people. Then, he will judge and punish them, and he will reward those who believed in him.\n\n* **The parable of the mustard seed**—In [13:31–32](../13/31.md), Jesus tells a story about how a very small seed (a mustard seed) grows into a very large plant. Most likely, he is describing how his group of followers was very small but will eventually become very large. Jesus mentions that birds nest in the branches of this large plant. Some people think that Jesus is referring to passages like [Ezekiel 17:23](../ezk/17/23.md), which could suggest that the birds represent Gentiles who become part of God’s kingdom. Others think that the detail about the birds simply illustrates how large the plant is. If possible, your translation should allow for all of these interpretations.\n\n* **The parable of the yeast**—In [13:33](../13/33.md), Jesus tells a story about how a woman leavened a large amount of flour with some yeast. Most likely, he is describing how his message and his followers will affect many things. He could be speaking about how his message completely changes people. Or, he could be speaking about how his message and his followers will spread throughout the whole world. Or, he could be speaking about how his message and his followers are small and insignificant but affect the whole world. If possible, your translation should allow for all of these interpretations.\n\n* **The parable of the treasure in the field**—In [13:44](../13/44.md), Jesus tells a story about a worker who discovered a hidden treasure in a field that belonged to someone else. To obtain the treasure, the worker sold everything that he had and bought the field. Most likely, Jesus means that being part of God’s kingdom is very valuable, like a treasure, and people should be willing to give up everything to be part of the kingdom.\n\n* **The parable of the pearl**—In [13:45–46](../13/45.md), Jesus tells a story about a merchant who wanted to obtain valuable pearls. When he saw a very expensive pearl, he sold everything that he had and bought the pearl. Most likely, Jesus means that being part of God’s kingdom is very valuable, like an expensive pearl, and people should be willing to give up everything to be part of the kingdom.\n\n* **The parable of the net**—In [13:47–48](../13/47.md), Jesus tells a story about fishermen who use a net to catch many kinds of fish, some useful and some useless. They sort through the fish, keeping the good ones and throwing away the bad ones. Jesus explains this parable in [13:49–50](../13/49.md). The fish are like people, and the fishermen are like angels. At the end of this time period, the angels will separate righteous people from wicked people, just like the fishermen sorted the fish. Then, the wicked people will be punished, just as the useless fish were thrown away.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nMost of the forms of “you” in this chapter appear in speeches that Jesus gives to many people around him. Because of this, most forms of “you” in this chapter are plural. You should assume forms of “you” are plural unless a note specifies that the form is singular. (See: [[rc://*/ta/man/translate/figs-yousingular]]) 13:1 vx5y rc://*/ta/man/translate/writing-newevent ἐν τῇ ἡμέρᾳ ἐκείνῃ 1 Here, the phrase **On that day** introduces the next major event in the story, an event that happened on the same day as the teaching recorded in the previous chapter. If it would be helpful in your language, you could use a different word or phrase that introduces an event that happened later during the same day. Alternate translation: “Sometime later that day” 13:1 avp6 rc://*/ta/man/translate/figs-go ἐξελθὼν 1 In a context such as this, your language might say “come” instead of **gone**. Alternate translation: “having come out” 13:1 cy1t rc://*/ta/man/translate/figs-explicit τῆς οἰκίας 1 Here Matthew refers to **the house** that Jesus was in while he was teaching what is recorded in the previous chapter. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “of the house where had been” or “of the house in which he had been teaching” @@ -2073,6 +2084,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 13:8 tqs8 rc://*/ta/man/translate/grammar-collectivenouns καρπόν 1 Here, the word **fruit** is singular in form, but it refers to many fruits as a group. If it would be helpful in your language, you could say this plainly. Alternate translation: “fruits” 13:8 e91e rc://*/ta/man/translate/figs-explicit ὃ μὲν ἑκατὸν, ὃ δὲ ἑξήκοντα, ὃ δὲ τριάκοντα 1 Here Jesus means that plants produced **100**, **60**, or **30** new seeds. Scholars estimate that these numbers are very good in Jesus’ time period, although not impossible or unheard of. If it would be helpful in your language, you could make these ideas more explicit. Alternate translation: “and they produced a very good harvest, with some plants producing 100 seeds, and some plants producing 60 seeds, and other plants producing 30 seeds” or “many times more than the farmer planted: some 100 times more, and some 60 times more, and some 30 times more” 13:9 q2e2 rc://*/ta/man/translate/figs-metonymy ὁ ἔχων ὦτα, ἀκουέτω 1 This verse is almost identical to [11:15](../11/15.md), although that verse includes the phrase “to hear” after **ears**. Express the idea as you did in [11:15](../11/15.md), but omit the phrase “to hear” if you expressed it explicitly there. +13:9 b9m1 rc://*/ta/man/translate/translate-textvariants ἔχων ὦτα 1 Many ancient manuscripts read **having ears**. The ULT follows that reading. Other ancient manuscripts read “having ears to hear.” If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. 13:10 utyp rc://*/ta/man/translate/figs-quotations εἶπαν αὐτῷ, διὰ τί ἐν παραβολαῖς λαλεῖς αὐτοῖς? 1 It may be more natural in your language to have an indirect quotation here. Alternate translation: “asked him for what reason he spoke to them in parables.” 13:10 gqnu rc://*/ta/man/translate/figs-yousingular λαλεῖς 1 Here, the word **you** is singular since the disciples are speaking to Jesus. 13:10 b16z rc://*/ta/man/translate/writing-pronouns αὐτοῖς 1 The pronoun **them** refers to the “crowd” that was standing on the shore of the sea to listen to Jesus (see [13:2](../13/02.md)). If this is not clear for your readers, you could refer to these people more directly. Alternate translation: “to the crowd” @@ -2244,7 +2256,6 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 13:37 zjfy rc://*/ta/man/translate/figs-explicit τὸ καλὸν σπέρμα 1 Translate the phrase **good seed** as you did in [13:24](../13/24.md). Alternate translation: “the seed that sprouts into productive plants” 13:37 vgyn rc://*/ta/man/translate/grammar-collectivenouns σπέρμα 1 Here, the word **seed** is singular in form, but it refers to many seeds as a group. If it would be helpful in your language, you could say this plainly. Alternate translation: “seeds” 13:37 xj4s rc://*/ta/man/translate/figs-123person ὁ Υἱὸς τοῦ Ἀνθρώπου 1 Here Jesus speaks about himself in the third person. If it would be helpful in your language, you could use the first person. Alternate translation: “I, who am the Son of Man” -13:37 cp8p rc://*/ta/man/translate/figs-explicit ὁ Υἱὸς τοῦ Ἀνθρώπου 1 The title **Son of Man** is equivalent to “Messiah.” Jesus uses the phrase to claim that role subtly and implicitly. You may want to translate this title directly into your language. On the other hand, if you think it would be helpful to your readers, you could state what it means. See how you translated the title in [12:40](../12/40.md). Alternate translation: “the Messiah” 13:38 t1l7 rc://*/ta/man/translate/figs-metaphor ὁ & ἀγρός ἐστιν ὁ κόσμος 1 Here Jesus speaks as if **the field** were **the world**. He means that **the field** represents or is like **the world**. If it would be helpful in your language, you could express the idea in simile form or in another way. Alternate translation: “the field represents the world” or “the field should be interpreted as the world” 13:38 reyl rc://*/ta/man/translate/figs-metaphor τὸ & καλὸν σπέρμα, οὗτοί εἰσιν οἱ υἱοὶ τῆς βασιλείας 1 Here Jesus speaks as if **the good seed** were **the sons of the kingdom**. He means that **the good seed** represent or are like **the sons of the kingdom**. If it would be helpful in your language, you could express the idea in simile form or in another way. Alternate translation: “the good seed—these represent the sons of the kingdom” or “the good seed—these should be interpreted as the sons of the kingdom” 13:38 w6dy rc://*/ta/man/translate/figs-explicitinfo τὸ & καλὸν σπέρμα, οὗτοί 1 Here, the word **these** refers directly back to **the good seed**. Jesus expresses the idea in this way to introduce **the good seed** and then explain what it means. If stating the topic and then referring back to it with the word this would be redundant in your language, you could omit the redundant information. Alternate translation: “the good seed” @@ -2266,7 +2277,6 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 13:40 whlc rc://*/ta/man/translate/figs-activepassive συλλέγεται τὰ ζιζάνια καὶ πυρὶ κατακαίεται 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was the workers who were harvesting. Alternate translation: “the ones who are harvesting gather the darnel and burn them with fire” 13:40 hzih rc://*/ta/man/translate/figs-idiom ἐν τῇ συντελείᾳ τοῦ αἰῶνος 1 See how you translated the phrase **the end of the age** in [13:39](../13/39.md). Alternate translation: “during the end of the world” or “at the moment in the future when the current way of doing things will cease” 13:41 fiy4 rc://*/ta/man/translate/figs-123person ἀποστελεῖ ὁ Υἱὸς τοῦ Ἀνθρώπου τοὺς ἀγγέλους αὐτοῦ & τῆς βασιλείας αὐτοῦ 1 Here Jesus speaks about himself in the third person. If it would be helpful in your language, you could use the first person. Alternate translation: “I, who am the Son of Man, will send out my angels … my kingdom” -13:41 mp2y rc://*/ta/man/translate/figs-explicit ὁ Υἱὸς τοῦ Ἀνθρώπου 1 The title **Son of Man** is equivalent to “Messiah.” Jesus uses the phrase to claim that role subtly and implicitly. You may want to translate this title directly into your language. On the other hand, if you think it would be helpful to your readers, you could state what it means. Alternate translation: “The Messiah” 13:41 p5p9 rc://*/ta/man/translate/figs-explicit συλλέξουσιν ἐκ τῆς βασιλείας αὐτοῦ 1 Here Jesus implies that the angels will **gather** these things and people and remove them **from his kingdom**. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “they will gather and take out of his kingdom” 13:41 ptw9 rc://*/ta/man/translate/figs-metaphor πάντα τὰ σκάνδαλα 1 Here, Jesus speaks of things that cause people to sin as if they were **stumbling blocks**. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “all the things that lead people to disobey” 13:41 chpx rc://*/ta/man/translate/figs-explicit τὰ σκάνδαλα 1 Here, the phrase **stumbling blocks** could refer to: (1) things that cause people to stumble. Alternate translation: “the things that cause people to stumble” (2) people who cause others to stumble. Alternate translation: “the ones who cause others to stumble” @@ -2521,6 +2531,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 15:3 x2o6 rc://*/ta/man/translate/figs-abstractnouns τὴν ἐντολὴν τοῦ Θεοῦ 1 If your language does not use an abstract noun for the idea of **commandment**, you could express the same idea in another way. Alternate translation: “what God commanded us” 15:3 qdev rc://*/ta/man/translate/figs-abstractnouns τὴν παράδοσιν ὑμῶν 1 If your language does not use an abstract noun for the idea of **tradition**, you could express the same idea in another way. Alternate translation: “what you were taught” 15:4 itl8 rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 Here, the word **For** introduces an explanation of how the scribes and Pharisees transgress God’s law. This explanation continues in [14:5–6](../14/05.md). If it would be helpful in your language, you could use a word or phrase that introduces an explanation, or you could leave **For** untranslated. Alternate translation: “Here is how you do that:” or “What I mean is that” +15:4 kckw rc://*/ta/man/translate/translate-textvariants ὁ & Θεὸς ἐνετείλατο λέγων 1 Many ancient manuscripts read **God commanded, saying**. The ULT follows that reading. Other ancient manuscripts read “God said.” If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. 15:4 woat rc://*/ta/man/translate/writing-quotations λέγων 1 Here Jesus quotes from the Old Testament scriptures. The first quotation could be from [Exodus 20:12](../exo/20/12.md) or [Deuteronomy 5:16](../deu/05/16.md). The second quotation could be from [Exodus 21:17](../exo/21/17.md) or [Leviticus 20:9](../lev/20/09.md). If it would be helpful to your readers, you could use a word or phrase that introduces a quotation from an important text, and you could include this information in a footnote. Alternate translation: “saying in the law he gave to Moses” or “speaking through Moses” 15:4 srz6 rc://*/ta/man/translate/figs-quotesinquotes λέγων, τίμα τὸν πατέρα καὶ τὴν μητέρα καί ὁ κακολογῶν πατέρα ἢ μητέρα, θανάτῳ τελευτάτω 1 If it would be clearer in your language, you could translate this so that there are not quotations within a quotation. Alternate translation: “saying that all people should honor their father and their mother and that everyone speaking evil of his father or mother should end in death.” 15:4 kzvj rc://*/ta/man/translate/figs-yousingular τίμα τὸν & τὴν 1 Since God is addressing each specific person who is part of God’s people, the command the words **your** and **your** are singular. @@ -2575,6 +2586,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 15:14 dubo rc://*/ta/man/translate/figs-explicit ἄφετε αὐτούς 1 Here, the clause **Leave them** means that the disciples should not worry about or pay attention to the Pharisees who were offended by Jesus. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “Ignore them” or “Do not pay attention to them” 15:14 r167 rc://*/ta/man/translate/writing-pronouns αὐτούς & εἰσιν 1 The words **them** and **They** refer to the Pharisees who were offended by Jesus. If it would be helpful in your language, you could refer to them more directly. Alternate translation: “those Pharisees! They are” 15:14 ai9x rc://*/ta/man/translate/figs-metaphor ὁδηγοί εἰσιν τυφλοί τυφλὸς, δὲ τυφλὸν ἐὰν ὁδηγῇ, ἀμφότεροι εἰς βόθυνον πεσοῦνται 1 Here, Jesus speaks of the Pharisees who were offended by him as if they were **blind guides**, and he speaks of other Jewish people as if they were **blind** people. He means that neither the Pharisees nor the rest of the people know what is right, but the Pharisees teach the people anyways, even though what they teach is wrong. If possible, preserve the metaphor or express the idea in simile form. Alternate translation: “They are like blind guides. They teach people what is wrong, just as a blind one guides a blind one so that they both fall into a pit” +15:14 c1jp rc://*/ta/man/translate/translate-textvariants ὁδηγοί εἰσιν τυφλοί 1 Many ancient manuscripts read **They are blind guides**. The ULT follows that reading. Other ancient manuscripts read “They are blind guides of the blind.” If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. 15:14 xho5 rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the word **But** introduces the next thing that Jesus wants to say. If it would be helpful in your language, you could use a word or phrase that introduces the next idea, or you could leave **But** untranslated. Alternate translation: “So,” 15:14 wz4i rc://*/ta/man/translate/figs-hypo τυφλὸς & τυφλὸν ἐὰν ὁδηγῇ, ἀμφότεροι & πεσοῦνται 1 Here Jesus uses an imaginary situation to help explain what would happen if a **blind** person guided another **blind** person. Use a natural method in your language for introducing an imaginary situation. Alternate translation: “imagine a blind one guiding a blind one. They would both fall” 15:15 cbzk rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the word **But** introduces the next thing that happened. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **But** untranslated. Alternate translation: “Then,” @@ -2692,6 +2704,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 15:39 j06u rc://*/ta/man/translate/figs-explicit ἐνέβη 1 Here Matthew implies that the disciples were traveling with Jesus. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “Jesus and his disciples got” 15:39 eku7 rc://*/ta/man/translate/figs-go ἦλθεν 1 In a context such as this, your language might say “came” instead of **went**. Alternate translation: “came” 15:39 m8dp rc://*/ta/man/translate/translate-names Μαγαδάν 1 The word **Magadan** could be the name of: (1) a small village. Alternate translation: “of the village of Magadan” (2) a district or area. Alternate translation: “of the district of Magadan” +15:39 zdyp rc://*/ta/man/translate/translate-textvariants Μαγαδάν 1 Many ancient manuscripts read **Magadan**. The ULT follows that reading. Other ancient manuscripts read “Magdala.” If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. 16:intro za2k 0 # Matthew 16 General Notes\n\n## Structure and Formatting\n\n7. Further opposition to Jesus and misunderstanding of the kingdom of God (13:53-17:27)\n * The Pharisees and Sadducees test Jesus (16:1–4)\n * The yeast of the Pharisees and Sadducees (16:5–12)\n * Who Jesus really is (16:13–20)\n * What Jesus and his disciples must do (16:21–28)\n\n## Special Concepts in this Chapter\n\n### The sign of Jonah\n\nIn [16:4](../16/04.md), Jesus briefly refers to “the sign of Jonah.” He has already discussed this sign in more detail in [12:39–41](../12/39.md). See the introduction to chapter 12 for more information. Express the idea here as you did there. (See: [[rc://*/tw/dict/bible/names/jonah]])\n\n### Peter, “this rock,” and the keys of the kingdom\n\nIn [16:18–19](../16/18.md), Jesus tells Peter that he is a rock on which the church will be built and that he has been given the keys to the kingdom of the heavens. It is clear is that Peter is very important for God’s kingdom. However, Christians debate in what way Peter is important. Some think that Peter is primarily important because of what he confessed about Jesus. Others think that Peter and his successors have authority over the church. Others think that Peter himself had authority over the early church but that he did not have any successors. If possible, express the idea in a general way but so that it is clear that Peter supports the church and has some kind of authority.\n\n### The coming of the Son of Man\n\nIn [16:27–28](../16/27.md), Jesus twice refers to how he, the Son of Man, will “come.” The first time (in [16:27](../16/27.md)), Jesus speaks about coming in glory with his angels. In this case, he is almost certainly referring to his second coming, when he will punish or reward everyone for what they have done.\n\nThe second time he refers to his “coming” (in [16:28](../16/28.md)), Jesus speaks about coming “in his kingdom.” Christians debate what he could be referring to. It could be:\n\n1. Jesus’ transfiguration, which Matthew narrates in [17:1–8](../17/01.md)\n2. Jesus’ resurrection and enthronement in heaven\n3. the empowerment and growth of the church\n4. the destruction of Jerusalem\n5. Jesus’ second coming\n6. several of these options together\n\nSince Christians have understood this verse in at least these different ways, if possible your translation should allow for all these options. See the notes on [16:28](../16/28.md) for translation options.\n\n## Important Figures of Speech in this Chapter\n\n### The yeast of the Pharisees and Sadducees\n\nIn [16:5–12](../16/05.md), Jesus tells his disciples to guard themselves from the “yeast” of the Pharisees and Sadducees. The disciples misunderstand him and think that he is saying something about bread, which they forgot to bring with them. Jesus reminds them that he is not talking about lack of bread, since he has proved twice that he can multiply food. When he repeats that they should guard themselves from the “yeast” of the Pharisees and Sadducees, the disciples realize that Jesus is speaking figuratively about what the Pharisees and Sadducees teach. Since the disciples misunderstanding “yeast” is an important part of this passage, you should not explain what “yeast” means when Jesus uses the word. However, make sure that it is clear that “yeast” refers to teachings when Matthew explains the metaphor in [16:12](../16/12.md). (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n### “This rock” and the name Peter\n\nIn [16:18](../16/18.md), Jesus tells Peter that his name is “Peter.” Jesus does this because he wants to comment on what the name “Peter” means, which is “rock.” After saying the name “Peter,” Jesus says that he will build his church “on this rock,” which refers back to the name “Peter.” Consider how you might naturally explain what the name “Peter” means so that your readers understand what Jesus means when he speaks about “this rock.” You could consider using a footnote or explaining the name in the translation itself.\n\n### The keys of the kingdom\n\nIn [16:19](../16/19.md), Jesus promises that he will give “the keys of the kingdom of the heavens” to Peter. This could mean that Peter will control who enters the kingdom and who does not enter the kingdom. Or, it could mean that Peter has a position of authority within the kingdom. Since Christians debate exactly what the “keys” mean, if possible you should preserve the metaphor or express the idea in a general way. See the notes on the verse for translation options. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nMany of the forms of “you” in this chapter appear in speeches that Jesus gives to the disciples. Because of this, the majority of forms of “you” in this chapter are plural. You should assume forms of “you” are plural unless a note specifies that the form is singular. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### Verses 2b–3\n\nSome of the earliest manuscripts do not include anything for [16:2b–3](../16/02.md). Since the earliest manuscripts do not include these words, the ULT and UST put them in brackets. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT and omit these words. If it would be helpful, you could put the words in brackets or in a footnote. 16:1 l9h7 rc://*/ta/man/translate/writing-newevent καὶ 1 Here, the word **And** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **And** untranslated. Alternate translation: “Then,” 16:1 syka rc://*/ta/man/translate/grammar-connect-logic-goal προσελθόντες & πειράζοντες 1 Here, the word **testing** introduces the purpose for which the Pharisees and Sadducees **approached** Jesus. If it would be helpful in your language, you could use a word or phrase that introduces a purpose. Alternate translation: “having approached with the goal of testing him” @@ -2759,7 +2772,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 16:13 f7ik rc://*/ta/man/translate/writing-quotations λέγων 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “and he said” 16:13 e8y5 rc://*/ta/man/translate/figs-gendernotations οἱ ἄνθρωποι 1 Although the term **men** is masculine, Jesus is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “men and women” 16:13 e1jh rc://*/ta/man/translate/figs-123person εἶναι τὸν Υἱὸν τοῦ Ἀνθρώπου 1 Here Jesus speaks about himself in the third person. If it would be helpful in your language, you could use the first person. Alternate translation: “I, the one who is the Son of Man, am”\n -16:13 dju6 rc://*/ta/man/translate/figs-extrainfo τὸν Υἱὸν τοῦ Ἀνθρώπου 1 The title **Son of Man** may be equivalent to “Messiah.” However, since Jesus is asking about who people say that **the Son of Man** is, if possible you should not explain what the title means. +16:13 dju6 rc://*/ta/man/translate/figs-extrainfo τὸν Υἱὸν τοῦ Ἀνθρώπου 1 The title **Son of Man** may refer to a special person, possibly the Messiah, that people expected to arrive. However, since Jesus is asking about who people say that **the Son of Man** is, if possible you should not explain what the title means. Alternate translation: “the Human One” 16:14 mwgp rc://*/ta/man/translate/figs-explicit οἱ μὲν Ἰωάννην τὸν Βαπτιστήν; ἄλλοι δὲ Ἠλείαν; ἕτεροι δὲ Ἰερεμίαν ἢ ἕνα τῶν προφητῶν 1 Since all these people and prophets had died before the disciples answered this question, the disciples are implying that people think that Jesus is one of these people who has come back to life. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “Some, John the Baptist come back to life; and some, Elijah come back to life; and others, Jeremiah or one of the prophets come back to life” 16:14 zqqg rc://*/ta/man/translate/figs-ellipsis οἱ μὲν Ἰωάννην τὸν Βαπτιστήν; ἄλλοι δὲ Ἠλείαν; ἕτεροι δὲ Ἰερεμίαν 1 The disciples are leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from the previous verse if it would be clearer in your language. Alternate translation: “Some say John the Baptist; and some say Elijah; and others say Jeremiah” 16:14 v7kl rc://*/ta/man/translate/figs-nominaladj οἱ μὲν & ἄλλοι & ἕτεροι 1 The disciples are using the adjectives **Some**, **some**, and **others** as nouns to mean various groups of people. Your language may use adjectives in the same way. If not, you could translate these words with equivalent phrases. Alternate translation: “Some among the people … some among the people … others among the people” @@ -2840,7 +2853,6 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 16:26 ot67 rc://*/ta/man/translate/figs-explicit ἀντάλλαγμα τῆς ψυχῆς αὐτοῦ 1 Here Jesus could be implying: (1) that there is nothing that is worth as much as a person’s **life**. Alternate translation: “that is as worth as much as his soul” (2) that there is nothing that is valuable enough to redeem one’s **life** when it has been forfeited. Alternate translation: “that can buy back his soul” 16:27 bytb rc://*/ta/man/translate/grammar-connect-logic-result γὰρ 1 Here, the word **For** introduces a basis for what Jesus has said. If it would be helpful in your language, you could use a word or phrase that introduces a reason or basis for a claim, or you could leave **For** untranslated. More specifically, the word **For** could introduce the basis for: (1) what Jesus said in [16:26](../16/26.md) about how nothing is as valuable as a person’s soul. Alternate translation: “You should be thinking about your soul because” (2) what Jesus has said in [16:24–26](../16/24.md). Alternate translation: “I have said all those things because” 16:27 iyu1 rc://*/ta/man/translate/figs-123person μέλλει & ὁ Υἱὸς τοῦ Ἀνθρώπου & αὐτοῦ & αὐτοῦ & ἀποδώσει 1 Here Jesus speaks about himself in the third person. If it would be helpful in your language, you could use the first person. Alternate translation: “I, who am the Son of Man, am about … my … my … I will repay” -16:27 qstb rc://*/ta/man/translate/figs-explicit ὁ Υἱὸς τοῦ Ἀνθρώπου 1 The title **Son of Man** is equivalent to “Messiah.” Jesus uses the phrase to claim that role subtly and implicitly. You may want to translate this title directly into your language. On the other hand, if you think it would be helpful to your readers, you could state what it means. Alternate translation: “the Messiah” 16:27 n1ef rc://*/ta/man/translate/figs-explicit μέλλει & ἔρχεσθαι 1 Here Jesus implies that he, **the Son of Man**, will **come** back to this world at some point in the future. He is also implying that he will leave this world before he comes back. If it would be helpful in your language, you could make some or all of those ideas more explicit. Alternate translation: “is about to come back to this world” or “will leave this world, but he is about to come back” 16:27 t2ho rc://*/ta/man/translate/figs-abstractnouns ἐν τῇ δόξῃ τοῦ Πατρὸς αὐτοῦ 1 If your language does not use an abstract noun for the idea of **glory**, you could express the same idea in another way. Alternate translation: “in a way that his Father has made glorious along” or “as one who is as great as his Father” 16:27 vk5y rc://*/ta/man/translate/guidelines-sonofgodprinciples τοῦ Πατρὸς αὐτοῦ 1 **Father** is an important title that describe the relationship between God the **Father** and Jesus his Son. @@ -2854,7 +2866,6 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 16:28 p1d4 rc://*/ta/man/translate/figs-abstractnouns οὐ μὴ γεύσωνται θανάτου 1 If your language does not use an abstract noun for the idea of **death**, you could express the same idea in another way. Alternate translation: “will certainly not die” 16:28 gfwc rc://*/ta/man/translate/figs-doublenegatives οὐ μὴ 1 The words translated **certainly not** are two negative words. In this construction, the second negative does not cancel the first to create a positive meaning. Instead, it gives greater emphasis to the negative. If your language can use two negatives that do not cancel one another to create a positive meaning, you could use a double negative here. If your language does not use two negatives in that way, you could translate with one strong negative, as the ULT does. Alternate translation: “by no means” 16:28 etk2 rc://*/ta/man/translate/figs-123person τὸν Υἱὸν τοῦ Ἀνθρώπου ἐρχόμενον ἐν τῇ βασιλείᾳ αὐτοῦ 1 Here Jesus speaks about himself in the third person. If it would be helpful in your language, you could use the first person. Alternate translation: “I, who am the Son of Man, coming in my kingdom” -16:28 b2pb rc://*/ta/man/translate/figs-explicit τὸν Υἱὸν τοῦ Ἀνθρώπου 1 The title **Son of Man** is equivalent to “Messiah.” Jesus uses the phrase to claim that role subtly and implicitly. You may want to translate this title directly into your language. On the other hand, if you think it would be helpful to your readers, you could state what it means. Alternate translation: “the Messiah” 16:28 txjv rc://*/ta/man/translate/figs-extrainfo ἐρχόμενον ἐν τῇ βασιλείᾳ αὐτοῦ 1 Christians debate what the phrase **coming in his kingdom** means. It could refer to one or several of the following events: Jesus’ transfiguration (see [17:1–8](../17/01.md)), Jesus’ resurrection and enthronement in heaven, the empowerment and growth of the church, the destruction of Jerusalem, and Jesus’ final return. If possible, express the idea in such a way that most or all of these interpretations are possible. Alternate translation: “acting as king in his kingdom” or “taking charge of his kingdom” 17:intro yb4k 0 # Matthew 17 General Notes\n\n## Structure and Formatting\n\n7. Further opposition to Jesus and misunderstanding of the kingdom of God (13:53-17:27)\n * Jesus is transfigured (17:1–8)\n * The disciples ask about Elijah (17:9–13)\n * Jesus heals an epileptic boy (17:14–21)\n * Jesus predicts his suffering and death (17:22–23)\n * The two-drachma tax (17:24–27)\n\n## Special Concepts in this Chapter\n\n### “transfigured”\n\nIn [17:1–8](../17/01.md), Matthew describes how Jesus was “transfigured.” This word indicates that Jesus looked very different to the disciples. Matthew does not tell us all the ways in which Jesus looked different, but he does say that Jesus’ face “shone as the sun” and that his clothes became very white. What this means is that the disciples were able to see some of the glory and majesty that Jesus has as God’s Son. Make sure that your translation shows that Jesus looked great and glorious.\n\n### Elijah\n\nWhen Jesus was transfigured, the disciples saw Moses and Elijah talking with him. Later, they ask Jesus about Elijah. They refer specifically to what the scribes say about a prophecy in [Malachi 4:5–6](../mal/04/05.md), which indicates that God will send “Elijah” to prepare the way before God comes to judge his enemies and reward his people. Malachi is referring to a prophet who lived even earlier. This prophet, named Elijah, performed many miracles and spoke messages from God (see [1 Kings 17–19](../1ki/17/01.md) and [2 Kings 2:1–17](../2ki/02/01.md)). The disciples ask about whether this Elijah is supposed to come before the Messiah does. Jesus says that this is true, and he talks about this “Elijah” in a way that shows the disciples that John the Baptist was “Elijah.” He means that John fulfills the prophecy in Malachi that someone like the prophet Elijah will prepare the way before God comes to judge and reward people. If your readers would not know the prophecy in Malachi or the stories about the prophet Elijah, you may need to include some of this information in your translation or in a footnote. (See: [[rc://*/tw/dict/bible/names/elijah]])\n\n### The epileptic boy\n\nIn [17:14–21](../17/14.md), Matthew tells a story about how Jesus healed a boy. Matthew first describes this boy as an “epileptic,” which refers to a disease that causes people to pass out and move uncontrollably. Later on, however, Matthew makes it clear that a demon is causing the boy’s sickness. You should only make this clear when Matthew does. See the notes on these verses for ways to refer to the disease and how to introduce the demon.\n\n### The two-drachma tax\n\nDuring this time period, Jewish men were expected to pay a tax of two drachmas to the leaders, who would use the money to keep the Jewish temple operating properly. A drachma was about a day’s wages for a hired worker. When Jesus told Peter how to pay the tax, he said that he would find a coin worth four drachmas (a shekel) in the mouth of a fish he would catch. This coin would be enough to pay both Peter’s and Jesus’ taxes. You could include some of this information in your translation or in a footnote.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nMany of the forms of “you” in this chapter appear in speeches that Jesus gives to the disciples. Because of this, the majority of forms of “you” in this chapter are plural. You should assume forms of “you” are plural unless a note specifies that the form is singular. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### Verse 21\n\nSome of the earliest manuscripts do not include anything for [17:21](../17/21.md). Some early manuscripts and many later manuscripts include the following words: “But this kind does not go out except by prayer and fasting.” Since the earliest manuscripts do not include these words, the ULT and UST include these words in brackets. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to omit these words. If it would be helpful, you could put the words in brackets or in a footnote. (See: [[rc://*/ta/man/translate/translate-textvariants]]) 17:1 u6dw rc://*/ta/man/translate/writing-newevent καὶ μεθ’ ἡμέρας ἓξ 1 Here, the phrase **And after six days** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event. Alternate translation: “Then, after six days had passed,” or “Six days after those things happened,” @@ -2872,6 +2883,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 17:4 xxfg rc://*/ta/man/translate/figs-explicit ἀποκριθεὶς 1 Here, the word **answering** indicates that Peter was responding to what he saw. He was not answering a question. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “in response to seeing those things” 17:4 r41c rc://*/ta/man/translate/figs-exclusive ἡμᾶς 1 By **we**, Peter could mean: (1) everyone who was there, including himself, the other two disciples, Jesus, Moses, and Elijah. Alternate translation: “for us all” (2) just himself and the other two disciples. Alternate translation: “for us disciples” 17:4 wmax rc://*/ta/man/translate/figs-yousingular θέλεις & σοὶ 1 Since Peter is talking to Jesus, the word **you** throughout this verse is singular. +17:4 glxv rc://*/ta/man/translate/translate-textvariants ποιήσω 1 Many ancient manuscripts read **I will make**. The ULT follows that reading. Other ancient manuscripts read “let us make.” If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. 17:4 d231 rc://*/ta/man/translate/translate-unknown σκηνάς 1 The term **tents** means simple, temporary places in which to sit or sleep. Peter probably had in mind that he would build them from the materials available on the mountain such as tree branches. If it would be helpful in your language, you could use a word or phrase that refers to this kind of temporary shelter. Alternate translation: “booths” 17:5 w8va rc://*/ta/man/translate/figs-exclamations ἰδοὺ -1 In both places, the word **behold** draws the attention of the audience and asks them to listen carefully. If it would be helpful in your language, you could express **behold** with a word or phrase that asks the audience to listen, or you could draw the audience’s attention in another way. Alternate translation: “picture this … picture this too” or “suddenly … suddenly” 17:5 qxz1 rc://*/ta/man/translate/figs-explicit νεφέλη φωτεινὴ -1 Here, a **bright cloud** is one that is white and reflects the light from the sun very strongly. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “a shining cloud” or “a very white cloud” @@ -2893,7 +2905,6 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 17:9 ib3n rc://*/ta/man/translate/figs-quotations λέγων, μηδενὶ εἴπητε τὸ ὅραμα, ἕως οὗ ὁ Υἱὸς τοῦ Ἀνθρώπου ἐκ νεκρῶν ἀναστῇ 1 It may be more natural in your language to have an indirect quotation here. Alternate translation: “saying that they should tell the vision to no one until the Son of Man has risen from the dead” 17:9 tyu5 rc://*/ta/man/translate/writing-quotations λέγων 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “and he said” 17:9 y9rq rc://*/ta/man/translate/figs-123person ὁ Υἱὸς τοῦ Ἀνθρώπου 1 Here Jesus speaks about himself in the third person. If it would be helpful in your language, you could use the first person. Alternate translation: “I, who am the Son of Man,” -17:9 mch7 rc://*/ta/man/translate/figs-explicit ὁ Υἱὸς τοῦ Ἀνθρώπου 1 The title **Son of Man** is equivalent to “Messiah.” Jesus uses the phrase to claim that role subtly and implicitly. You may want to translate this title directly into your language. On the other hand, if you think it would be helpful to your readers, you could state what it means. Alternate translation: “the Messiah” 17:9 dmqo rc://*/ta/man/translate/figs-idiom ἐκ νεκρῶν ἀναστῇ 1 Here, the phrase **risen from the dead** refers to people who had died then coming back to life. If it would be helpful in your language, you could use a comparable phrase or express the idea plainly. Alternate translation: “might have been restored to life” or “might have resurrected” 17:9 qbwu rc://*/ta/man/translate/figs-nominaladj νεκρῶν 1 Jesus is using the adjective **dead** as a noun to mean people who are dead. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “the dead people” or “the corpses” 17:10 mkz2 rc://*/ta/man/translate/figs-explicit οἱ μαθηταὶ αὐτοῦ 1 Here Matthew continues to refer to Peter, James, and John, the three disciples who went up on the mountain with Jesus. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “Peter, James, and John” @@ -2911,7 +2922,6 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 17:12 a4h7 rc://*/ta/man/translate/writing-pronouns οὐκ ἐπέγνωσαν & ἐποίησαν & αὐτῶν 1 The pronouns **they**, **they**, and **them** could refer to: (1) people in generally who did not recognize Elijah and who mistreated him. Alternate translation: “most people did not recognize … those people did … them” (2) the Jewish religious leaders. Alternate translation: “the religious leaders did not recognize … they did … those same leaders” 17:12 dewl rc://*/ta/man/translate/figs-explicit ὅσα ἠθέλησαν 1 Here Jesus implies that what **they wanted** was to mistreat and harm this **Elijah**. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “whatever harmful things they wanted to do” or “any evil things they wanted to do” 17:12 i74i rc://*/ta/man/translate/figs-123person ὁ Υἱὸς τοῦ Ἀνθρώπου μέλλει 1 Here Jesus speaks about himself in the third person. If it would be helpful in your language, you could use the first person. Alternate translation: “I, who am the Son of Man, am about” -17:12 wmbh rc://*/ta/man/translate/figs-explicit ὁ Υἱὸς τοῦ Ἀνθρώπου 1 The title **Son of Man** is equivalent to “Messiah.” Jesus uses the phrase to claim that role subtly and implicitly. You may want to translate this title directly into your language. On the other hand, if you think it would be helpful to your readers, you could state what it means. Alternate translation: “the Messiah” 17:13 cskj rc://*/ta/man/translate/figs-explicit οἱ μαθηταὶ 1 Here Matthew continues to refer to Peter, James, and John, the three **disciples** who went up on the mountain with Jesus. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “Peter, James, and John” 17:13 cat7 rc://*/ta/man/translate/figs-explicit περὶ Ἰωάννου τοῦ Βαπτιστοῦ εἶπεν αὐτοῖς 1 Here Matthew implies that the disciples realized that Jesus was using the name “Elijah” to refer to **John the Baptist**. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “when he was talking about Elijah, he was speaking to them about John the Baptist” or “he was saying that Elijah was John the Baptist” 17:14 kv4l rc://*/ta/man/translate/figs-explicit ἐλθόντων 1 Here Matthew means that Jesus and the three disciples came to the crowd. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “as Jesus and the disciples came” @@ -2965,7 +2975,6 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 17:22 t3da rc://*/ta/man/translate/writing-pronouns αὐτῶν 1 The pronoun **they** could refer to: (1) the disciples. Alternate translation: “the disciples” (2) Jesus and the disciples. Alternate translation: “Jesus and the disciples” 17:22 eu80 rc://*/ta/man/translate/figs-activepassive συστρεφομένων 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “gathering together” 17:22 ff8x rc://*/ta/man/translate/figs-activepassive μέλλει ὁ Υἱὸς τοῦ Ἀνθρώπου παραδίδοσθαι 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, you could use an indefinite subject. Alternate translation: “Someone is about to hand the Son of Man over” -17:22 azbb rc://*/ta/man/translate/figs-explicit ὁ Υἱὸς τοῦ Ἀνθρώπου 1 The title **Son of Man** is equivalent to “Messiah.” Jesus uses the phrase to claim that role subtly and implicitly. You may want to translate this title directly into your language. On the other hand, if you think it would be helpful to your readers, you could state what it means. Alternate translation: “The Messiah” 17:22 mmk2 rc://*/ta/man/translate/figs-metonymy εἰς χεῖρας 1 The term **hands** represents power and control. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “into the power” or “into the control” 17:22 jq32 rc://*/ta/man/translate/figs-explicit ἀνθρώπων 1 Here, the word **men** refers to people who have authority and who want to get rid of Jesus. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “of powerful people” or “of people who hate him” 17:23 hl6j rc://*/ta/man/translate/figs-idiom τῇ τρίτῃ ἡμέρᾳ 1 Here, the phrase **on the third day** refers to the day after tomorrow. People in Jesus’ culture counted the current day as the first day, tomorrow as the second day, and the day after tomorrow as the third day. If it would be helpful in your language, you could use a word or phrase that refers to the day after tomorrow. Alternate translation: “on the day after the next day” or “two days later” @@ -3071,7 +3080,6 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 18:11 sq7l rc://*/ta/man/translate/translate-textvariants Ἦλθεν γὰρ ὁ υἱὸς τοῦ ἀνθρώπου σῶσαι τὸ ἀπολωλός 1 See the discussion of textual issues at the end of the General Notes to this chapter to decide whether to include this verse in your translation. The notes below discuss translation issues in this verse, for those who decide to include it. 18:11 l99h rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 Here, the word **For** introduces another reason why the disciples should not despise little ones (see [18:10](../18/10.md)). If it would be helpful in your language, you could use a word or phrase that introduces a reason or basis for a claim, or you could leave **For** untranslated. Alternate translation: “Indeed,” or “Even further,” 18:11 dkf5 rc://*/ta/man/translate/figs-123person ὁ υἱὸς τοῦ ἀνθρώπου 1 Here Jesus speaks about himself in the third person. If it would be helpful in your language, you could use the first person. Alternate translation: “I, who am the Son of Man,” -18:11 m55r rc://*/ta/man/translate/figs-explicit ὁ υἱὸς τοῦ ἀνθρώπου 1 The title **Son of Man** is equivalent to “Messiah.” Jesus uses the phrase to claim that role subtly and implicitly. You may want to translate this title directly into your language. On the other hand, if you think it would be helpful to your readers, you could state what it means. Alternate translation: “the Messiah” 18:11 o4lw rc://*/ta/man/translate/figs-idiom Ἦλθεν 1 Here, the word **came** refers to Jesus entering this world as a human to do what God called him to do. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “came to this world” or “began to live here” 18:11 cooq rc://*/ta/man/translate/figs-metaphor τὸ ἀπολωλός 1 Here Jesus speaks of some people as if they are **lost**. He means that they are not following God and need help. If it would be helpful in your language, you could use a comparable figure of speech or state the meaning plainly. Alternate translation: “the one that has been far from God” or “the one that is not following God” 18:11 oqcs rc://*/ta/man/translate/figs-genericnoun τὸ ἀπολωλός 1 The phrase **the one that had been lost** represents lost people in general, not one particular lost person. If it would be helpful in your language, you could express the idea in another way. Alternate translation: “anyone that had been lost” @@ -3092,6 +3100,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 18:14 q1gf rc://*/ta/man/translate/figs-abstractnouns θέλημα ἔμπροσθεν τοῦ Πατρὸς ὑμῶν, τοῦ ἐν οὐρανοῖς 1 If your language does not use an abstract noun for the idea of **will**, you could express the same idea in another way. Alternate translation: “what your Father in the heavens desires” 18:14 usa4 rc://*/ta/man/translate/figs-idiom θέλημα ἔμπροσθεν τοῦ Πατρὸς ὑμῶν 1 Here, the phrase **the will before your Father** refers to what is the **will** of the **Father**. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “the will of your Father” or “the will that belongs to your Father” 18:14 fmm2 rc://*/ta/man/translate/figs-metaphor τοῦ Πατρὸς ὑμῶν, τοῦ ἐν οὐρανοῖς 1 This is a figurative expression. God is not the **Father** of humans in the same actual way that he is the Father of Jesus. Even so, it would probably be best to translate **Father** with the same word that your language would naturally use to refer to a human father. If it would be helpful to your readers, you could indicate that this means God. Alternate translation: “God, who is your Father in the heavens,” +18:14 pfdd rc://*/ta/man/translate/translate-textvariants τοῦ Πατρὸς ὑμῶν 1 Many ancient manuscripts read **your Father**. The ULT follows that reading. Other ancient manuscripts read “my Father.” If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. 18:14 eno6 rc://*/ta/man/translate/figs-yousingular ὑμῶν 1 The word **your** is plural because Jesus is speaking to his disciples. 18:14 kyw7 rc://*/ta/man/translate/figs-explicit τοῦ ἐν οὐρανοῖς 1 Here, the phrase **in the heavens** identifies the location in which God the Father is specially present and from which he rules. If it would be helpful in your language, you make this idea more explicit. Alternate translation: “who is in the heavens”\n 18:14 qk7s rc://*/ta/man/translate/figs-explicit ἓν τῶν μικρῶν τούτων 1 See how you translated **little ones** in [18:6](../18/06.md). The phrase could refer: (1) to people who are not important from a human perspective. Alternate translation: “one of these unimportant people” (2) to children who love Jesus and who are physically little compared to adults. Alternate translation: “one of these children” (3) to people whose faith is new and has not yet become mature and strong. Alternate translation: “one of these people who recently believed in me” @@ -3099,6 +3108,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 18:15 kpe2 rc://*/ta/man/translate/figs-metaphor ὁ ἀδελφός σου 1 Jesus is using the term **brother** to mean a person who shares the same faith. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “your fellow disciple” 18:15 qtoy rc://*/ta/man/translate/figs-youcrowd σὲ & σου & σοῦ & σου & ἐκέρδησας & σου 1 Even though Jesus is speaking to many disciples, he is addressing an individual situation, so **you** and **your** are singular throughout this verse. But if the singular form would not be natural in your language for someone who was speaking to a group of people, you could use the plural forms of **you** and **your** in your translation. If you do so, you may also need to make some other words plural. 18:15 m8yv rc://*/ta/man/translate/figs-gendernotations ὁ ἀδελφός & αὐτὸν & αὐτοῦ & ἀκούσῃ & τὸν ἀδελφόν 1 Although the terms **brother**, **him**, **him**, and **brother** are masculine, Jesus is using the words in a generic sense that includes both men and women. If it would be helpful in your language, you could use phrases that make this clear. Alternate translation: “brother or sister … him or her … him or her … he or she … brother or sister” +18:15 rhb6 rc://*/ta/man/translate/translate-textvariants εἰς σὲ 1 Many ancient manuscripts read **against you**. The ULT follows that reading. Other ancient manuscripts do not include these words. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. 18:15 uyk4 rc://*/ta/man/translate/figs-idiom μεταξὺ σοῦ καὶ αὐτοῦ μόνου 1 Here, the phrase **between you and him alone** means that the two people are alone, with no one else listening. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “when it is just the two of you” or “when you are alone with him” 18:15 yh3t rc://*/ta/man/translate/figs-metaphor ἐκέρδησας τὸν ἀδελφόν σου 1 Here, Jesus is speaking of restoring the relationship with **your brother** as if it were having **gained your brother**. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “you have restored the relationship with your brother” or “you have made that person your brother again” 18:16 kq6c rc://*/ta/man/translate/grammar-connect-logic-contrast δὲ 1 Here the word **But** introduces the fact that the brother might **not listen** in contrast with the brother “listening” to the reproof (see [18:16](../18/16.md)). If it would be helpful in your language, you could use a word or phrase that introduces this kind of contrast. Alternate translation: “On the other hand,” @@ -3253,7 +3263,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 19:9 eq8z rc://*/ta/man/translate/figs-abstractnouns πορνείᾳ 1 If your language does not use an abstract noun for the idea behind **immorality**, you could express the idea in another way. Alternate translation: “what is sexually immoral” or “sexually immoral behavior” 19:9 yl3x rc://*/ta/man/translate/figs-nominaladj ἄλλην 1 Jesus is using the adjective **another** as a noun to mean another woman. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “another person” 19:9 e2q2 rc://*/ta/man/translate/figs-abstractnouns μοιχᾶται -1 If your language does not use an abstract noun for the idea of **adultery**, you could express the same idea in another way. Alternate translation: “becomes an adulterer … becomes an adulterer” or “does what is adulterous … does what is adulterous” -19:9 ps45 rc://*/ta/man/translate/translate-textvariants καὶ ὁ ἀπολελυμένην γαμήσας μοιχᾶται 1 Many ancient manuscripts include the words “and the one having married one that has been divorced commits adultery.” The ULT follows that reading. Other ancient manuscripts do not include these words. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. +19:9 ps45 rc://*/ta/man/translate/translate-textvariants καὶ ὁ ἀπολελυμένην γαμήσας μοιχᾶται 1 Many ancient manuscripts include the words **and the one having married one that has been divorced commits adultery**. The ULT follows that reading. Other ancient manuscripts do not include these words. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. 19:9 ga4a rc://*/ta/man/translate/figs-activepassive ἀπολελυμένην 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was the woman’s husband. Alternate translation: “one whom her husband has divorced” 19:10 nkab rc://*/ta/man/translate/translate-tense λέγουσιν 1 To call attention to a development in the story, Matthew uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “said” 19:10 augz rc://*/ta/man/translate/figs-explicit οὕτως 1 Here, the word **thus** refers to what Jesus has said about divorce and remarriage. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “what you have described” or “what you have commanded” @@ -3346,13 +3356,13 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 19:28 ww4m ἀμὴν, λέγω ὑμῖν 1 Jesus says this to emphasize what he is about to tell his disciples. Use a natural form in your language for emphasizing the truth and importance of a statement. Alternate translation: “I can assure you” 19:28 j89c rc://*/ta/man/translate/figs-explicit ἐν τῇ παλιγγενεσίᾳ 1 Here, the phrase **in the renewal** refers to the time when God will renew or recreate everything that he has made. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “at the time when things are recreated,” or “when God makes everything new,” 19:28 gey2 rc://*/ta/man/translate/figs-123person καθίσῃ ὁ Υἱὸς τοῦ Ἀνθρώπου ἐπὶ & αὐτοῦ 1 Here Jesus speaks about himself in the third person. If it would be helpful in your language, you could use the first person. Alternate translation: “I, who am the Son of Man, sit on my” -19:28 xuam rc://*/ta/man/translate/figs-explicit ὁ Υἱὸς τοῦ Ἀνθρώπου 1 The title **Son of Man** is equivalent to “Messiah.” Jesus uses the phrase to claim that role subtly and implicitly. You may want to translate this title directly into your language. On the other hand, if you think it would be helpful to your readers, you could state what it means. Alternate translation: “the Messiah” 19:28 sx2j rc://*/ta/man/translate/translate-symaction καθίσῃ & ἐπὶ θρόνου δόξης αὐτοῦ 1 When someone **sits** on a **throne**, it indicates that this person is ruling. If it would be helpful in your language, you could explain the meaning of this action. Alternate translation: “sits on his throne of glory as king” or “rules from his throne of glory” 19:28 l4t6 rc://*/ta/man/translate/figs-possession θρόνου δόξης αὐτοῦ 1 Here, Jesus could using the possessive form to describe a **throne** that: (1) belongs to **the Son of Man** and that is characterized by **glory**. Alternate translation: “his throne that is glorious” (2) shows or illustrates the **glory** that **the Son of Man** has. Alternate translation: “the throne that displays his glory” 19:28 sa3h rc://*/ta/man/translate/figs-abstractnouns θρόνου δόξης 1 If your language does not use an abstract noun for the idea of **glory**, you could express the same idea in another way. Alternate translation: “glorious throne” 19:28 qxd6 rc://*/ta/man/translate/figs-idiom οἱ ἀκολουθήσαντές μοι 1 Here, the phrase **followed με** indicates that the disciples traveled with Jesus and were his disciple. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “the ones having become my disciples” or “the ones having traveled with me as my students”\n 19:28 rx2u rc://*/ta/man/translate/translate-symaction καθήσεσθε & ἐπὶ δώδεκα θρόνους 1 When someone **sits** on a **throne**, it indicates that this person is ruling. If it would be helpful in your language, you could explain the meaning of this action. See how you translated the similar phrase earlier in the verse. Alternate translation: “will sit on 12 thrones as kings” or “will rule from 12 thrones” 19:28 iz0s rc://*/ta/man/translate/figs-explicit κρίνοντες 1 Here, the word **judging** could mean that the disciples are acting: (1) as judges. Alternate translation: “acting as judges for” (2) as rulers. Alternate translation: “ruling” or “acting as rulers for” +19:29 w5fp rc://*/ta/man/translate/translate-textvariants ἢ γυναῖκα 1 Many ancient manuscripts read **or wife**. The ULT follows that reading. Other ancient manuscripts do not include these words. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. 19:29 gq8p rc://*/ta/man/translate/figs-metonymy ἕνεκεν τοῦ ἐμοῦ ὀνόματός 1 Here, **name** represents the person whose name it is. Jesus means that they have **left** all these things because of him. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “for my sake” 19:29 nucq rc://*/ta/man/translate/translate-numbers ἑκατονταπλασίονα 1 Here Jesus is using a round number (**100**) indicates a large number of **times**. If it would be helpful in your language, you could use an expression for a large number or state more explicitly that **100** is a round number. Alternate translation: “very many times as much” or “something like 100 times as much” 19:29 z8wb rc://*/ta/man/translate/figs-metaphor ζωὴν αἰώνιον κληρονομήσει 1 Here the author speaks as if these people were children who would receive property from a relative. He speaks in this way to indicate that these people will receive **eternal life**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “will receive eternal life” or “will be given eternal life” @@ -3434,7 +3444,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 20:15 pesw rc://*/ta/man/translate/figs-yousingular σου 1 Because the master of the house is speaking to one of the workers, the word **your** is singular. 20:16 tg2y rc://*/ta/man/translate/figs-explicit οὕτως 1 Here, the phrase **In the same way** introduces how Jesus applies the story he just told. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “Just as in that story” or “Here is what that story means:” 20:16 k5fe ἔσονται οἱ ἔσχατοι πρῶτοι, καὶ οἱ πρῶτοι ἔσχατοι 1 See how you translated the similar sentence in [19:30](../19/30.md). This sentence switches the order and does not include the word “many,” so make sure you include those differences. -20:16 bhr5 rc://*/ta/man/translate/translate-textvariants ἔσχατοι 2 Some ancient manuscripts do not include any words after **last**. The ULT follows that reading. Other ancient manuscripts include the words “for many are called, but few are chosen” after the word **last**. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. +20:16 bhr5 rc://*/ta/man/translate/translate-textvariants ἔσχατοι 2 Some ancient manuscripts do not include any words after **last**. The ULT follows that reading. Other ancient manuscripts include the words “For many are called, but few are chosen” after the word **last**. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. 20:17 ag3n rc://*/ta/man/translate/writing-newevent καὶ 1 Here, the word **And** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **And** untranslated. Alternate translation: “After that,” or “Then” 20:17 b6ia rc://*/ta/man/translate/figs-go ἀναβαίνων 1 In a context such as this, your language might say “coming” instead of **going**. Alternate translation: “coming up” 20:17 csnw rc://*/ta/man/translate/figs-explicit ἀναβαίνων 1 Here Matthew implies that the disciples were traveling with Jesus. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “as he and the disciples were going up”\n @@ -3443,7 +3453,6 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 20:18 nf34 rc://*/ta/man/translate/figs-exclusive ἀναβαίνομεν 1 Jesus is using the pronoun **we** to refer to himself and the disciples, so use the inclusive form of that word if your language marks that distinction. 20:18 toqa rc://*/ta/man/translate/figs-go ἀναβαίνομεν 1 In a context such as this, your language might say “coming” instead of **going**. Alternate translation: “we are coming up” 20:18 b2f2 rc://*/ta/man/translate/figs-activepassive ὁ Υἱὸς τοῦ Ἀνθρώπου παραδοθήσεται 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, you could use an indefinite subject. Alternate translation: “someone will hand the Son of Man over” -20:18 rbl4 rc://*/ta/man/translate/figs-explicit ὁ Υἱὸς τοῦ Ἀνθρώπου 1 The title **Son of Man** is equivalent to “Messiah.” Jesus uses the phrase to claim that role subtly and implicitly. You may want to translate this title directly into your language. On the other hand, if you think it would be helpful to your readers, you could state what it means. Alternate translation: “the Messiah” 20:18 s8uh rc://*/ta/man/translate/figs-abstractnouns θανάτῳ 1 If your language does not use an abstract noun for the idea of **death**, you could express the same idea in another way. Alternate translation: “to die” 20:19 rjq7 rc://*/ta/man/translate/figs-explicit τοῖς ἔθνεσιν 1 Here Jesus is speaking specifically of **Gentiles** who rule or control the the city of Jerusalem. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “to the Gentiles who rule” or “to the Gentiles who are in charge” 20:19 hbg6 rc://*/ta/man/translate/figs-idiom τῇ τρίτῃ ἡμέρᾳ 1 Here, the phrase **on the third day** refers to the day after tomorrow. People in Jesus’ culture counted the current day as the first day, tomorrow as the second day, and the day after tomorrow as the third day. If it would be helpful in your language, you could use a word or phrase that refers to the day after tomorrow. See how you translated this phrase in [17:23](../17/23.md). Alternate translation: “on the day after the next day” or “two days later” @@ -3465,6 +3474,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 20:22 gx17 rc://*/ta/man/translate/figs-explicit εἶπεν 1 Here Matthew implies that Jesus is speaking directly to the two sons of Zebedee. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “said to her two sons” 20:22 f9cy rc://*/ta/man/translate/figs-metaphor πιεῖν τὸ ποτήριον ὃ ἐγὼ μέλλω πίνειν 1 Here Jesus speaks of experiencing pain and suffering as if it were drinking from a **cup**. If it would be helpful in your language, you could use a comparable figure of speech or state the meaning plainly. Alternate translation: “to experience the pain that I am about to experience” or “to experience the suffering that I am about to experience” 20:22 wing rc://*/ta/man/translate/figs-metonymy τὸ ποτήριον 1 Here, **cup** represents the drink inside the cup, which in Jesus’ culture would probably have been wine. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “the drink” or “the wine in the cup” +20:22 g28n rc://*/ta/man/translate/translate-textvariants πίνειν 1 Many ancient manuscripts end the question with the word **drink**. The ULT follows that reading. Other ancient manuscripts include after the word **drink** the words “or to be baptized with the baptism with which I am being baptized.” If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. 20:22 d4rf rc://*/ta/man/translate/writing-pronouns λέγουσιν 1 The pronoun **They** refers to the sons of Zebedee. If this is not clear for your readers, you could use the person's name here. Alternate translation: “The sons of Zebedee say” 20:22 zg5n rc://*/ta/man/translate/translate-tense λέγουσιν 1 To call attention to a development in the story, Matthew uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “They said” 20:22 rrl1 rc://*/ta/man/translate/figs-exclusive δυνάμεθα 1 By **We**, the sons of Zebedee mean themselves, but not their mother or Jesus, so use the exclusive form of that word in your translation if your language marks that distinction. @@ -3472,6 +3482,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 20:23 xrz9 rc://*/ta/man/translate/translate-tense λέγει 1 To call attention to a development in the story, Matthew uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “He said” 20:23 m4d2 rc://*/ta/man/translate/figs-metaphor τὸ & ποτήριόν μου πίεσθε 1 Here Jesus again speaks of experiencing pain and suffering as if it were drinking from a **cup**. If it would be helpful in your language, you could use a comparable figure of speech or state the meaning plainly. See how you expressed this idea in [20:22](../20/22.md). Alternate translation: “You will experience the pain that I experience” or “You will experience the suffering that I experience” 20:23 ob2w rc://*/ta/man/translate/figs-metonymy τὸ & ποτήριόν μου 1 Here, **cup** represents the drink inside the cup, which in Jesus’ culture would probably have been wine. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “My drink” or “The wine in my cup” +20:23 elnr rc://*/ta/man/translate/translate-textvariants πίεσθε 1 Many ancient manuscripts end the question with the word **drink**. The ULT follows that reading. Other ancient manuscripts include after the word **drink** the words “and you will be baptized with the baptism with which I am being baptized.” If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. 20:23 zk4x rc://*/ta/man/translate/translate-symaction τὸ δὲ καθίσαι ἐκ δεξιῶν μου καὶ ἐξ εὐωνύμων 1 When someone sits at the **right hand** or at the **left hand** of a ruler, this symbolizes that person’s honor, authority, and ability to rule. See how you translated the similar phrases in [20:21](../20/21.md). Alternate translation: “But to sit down to rule at my right hand and at my left hand” or “to take the places of honor and authority at my right hand and at my left hand” 20:23 aq1v rc://*/ta/man/translate/figs-metonymy ἐκ δεξιῶν μου καὶ ἐξ εὐωνύμων 1 Here, the phrases **at my right hand** and **at my left hand** refer to the places next to Jesus’ right and left hands, which would be the right side and the left side. In the Jesus’ culture, these sides were associated with honor or authority. See how you expressed the idea in [20:21](../20/21.md). Alternate translation: “at my right side and at my left side” or “in the honorable places at my right and at my left” 20:23 mu7h rc://*/ta/man/translate/figs-ellipsis ἀλλ’ οἷς 1 Jesus is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “but it will be given to the ones for whom” @@ -3482,13 +3493,12 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 20:25 u55y rc://*/ta/man/translate/figs-parallelism οἱ ἄρχοντες τῶν ἐθνῶν κατακυριεύουσιν αὐτῶν, καὶ οἱ μεγάλοι κατεξουσιάζουσιν αὐτῶν 1 These two clauses mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the clauses with a word other than **and** in order to show that the second clause is repeating the first one, not saying something additional. Alternatively, you could combine the two clauses Alternate translation: “the rulers of the Gentiles lord it over them; indeed, the great ones exercise authority over them” or “the rulers of the Gentiles and the great ones lord it over them” 20:25 btlv rc://*/ta/man/translate/figs-explicit κατακυριεύουσιν & κατεξουσιάζουσιν 1 The words translated **lord it over** and **exercise authority over** refer to using power to control and dominate others. The words do not indicate whether **the rulers** and **the great ones** are doing good or bad things with their power. If possible, use words or phrases that refer to total control and domination but that do not imply good or bad use of that control and domination. Alternate translation: “reign absolutely over … have complete authority over” 20:25 aqzc rc://*/ta/man/translate/figs-abstractnouns κατεξουσιάζουσιν 1 If your language does not use an abstract noun for the idea of **authority**, you could express the same idea in another way. Alternate translation: “rule over” or “control” -20:26 q083 rc://*/ta/man/translate/figs-declarative οὐχ οὕτως ἔστιν 1 Jesus is using the future form to give a command. If it would be helpful in your language, you could express the idea using a form that expresses a command or obligation. Alternate translation: “It should not be this way” or “Let it not be this way” +20:26 q083 rc://*/ta/man/translate/figs-declarative οὐχ οὕτως ἔστιν 1 Here Jesus could be using the present tense to: (1) give a command or instruction. Alternate translation: “It should not be this way” or “Let it not be this way” (2) state how things work differently among his disciples. Alternate translation: “That is not how it is” 20:26-27 eaiv rc://*/ta/man/translate/figs-parallelism ὃς ἐὰν θέλῃ ἐν ὑμῖν μέγας γενέσθαι, ἔσται ὑμῶν διάκονος & καὶ ὃς ἂν θέλῃ ἐν ὑμῖν εἶναι πρῶτος, ἔσται ὑμῶν δοῦλος 1 These two sentences mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the sentences with a word other than **and** in order to show that the second sentence is repeating the first one, not saying something additional. Alternatively, you could combine the two sentences Alternate translation: “whoever desires to become great among you will be your servant; indeed, whoever desires to be first among you will be your slave” or “whoever desires to become first or great among will you be your servant or slave” 20:26 y4qw rc://*/ta/man/translate/figs-declarative ἔσται 1 Jesus is using the future form to give a command. If it would be helpful in your language, you could express the idea using a form that expresses a command or obligation. Alternate translation: “should be” or “has to be” 20:27 j3ms rc://*/ta/man/translate/figs-metaphor πρῶτος 1 Here, Jesus is speaking of being important or respected as if it were being **first**. If it would be clearer in your language, you could state the meaning plainly. See how you translated this word in [19:30](../19/30.md). Alternate translation: “respected” or “significant”\n 20:27 u8ea rc://*/ta/man/translate/figs-declarative ἔσται 1 Jesus is using the future form to give a command. If it would be helpful in your language, you could express the idea using a form that expresses a command or obligation. Alternate translation: “should be” or “has to be” 20:28 m27d rc://*/ta/man/translate/figs-123person ὁ Υἱὸς τοῦ Ἀνθρώπου & αὐτοῦ 1 Here Jesus speaks about himself in the third person. If it would be helpful in your language, you could use the first person. Alternate translation: “I, who am the Son of Man, … my” -20:28 b3v0 rc://*/ta/man/translate/figs-explicit ὁ Υἱὸς τοῦ Ἀνθρώπου 1 The title Son of Man is equivalent to “Messiah.” Jesus uses the phrase to claim that role subtly and implicitly. You may want to translate this title directly into your language. On the other hand, if you think it would be helpful to your readers, you could state what it means. Alternate translation: “the Messiah” 20:28 ohi8 rc://*/ta/man/translate/figs-infostructure οὐκ ἦλθεν διακονηθῆναι, ἀλλὰ διακονῆσαι καὶ δοῦναι τὴν ψυχὴν αὐτοῦ λύτρον ἀντὶ πολλῶν 1 If your language would not naturally put the negative statement before the positive statement, you could reverse the two clauses here. Alternate translation: “came to serve, and to give his life as a ransom in exchange for many, not to be served” 20:28 iz71 rc://*/ta/man/translate/figs-activepassive διακονηθῆναι 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, you could use an indefinite subject. Alternate translation: “for people to serve him” 20:28 c7r9 rc://*/ta/man/translate/figs-ellipsis ἀλλὰ διακονῆσαι 1 Jesus is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “but he came to serve” @@ -4199,6 +4209,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 24:7 xuow rc://*/ta/man/translate/figs-metonymy ἐγερθήσεται & ἔθνος ἐπὶ ἔθνος, καὶ βασιλεία ἐπὶ βασιλείαν 1 Here, the words **nation** and **kingdom** represent the people who live in them. If it would be helpful to your readers, you could state the meaning plainly. Alternate translation: “the people of a nation will rise up against the people of another nation, and the people of a kingdom against the people of another kingdom” 24:7 fmy4 rc://*/ta/man/translate/figs-idiom ἐγερθήσεται & ἐπὶ 1 The phrase **rise against** referring to attacking someone or something. If it would be helpful in your language, you could use an equivalent phrase or state the meaning plainly. Alternate translation: “will fight against” 24:7 xo7r rc://*/ta/man/translate/figs-ellipsis βασιλεία ἐπὶ βασιλείαν 1 Jesus is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “kingdom will rise against kingdom” +24:7 to35 rc://*/ta/man/translate/translate-textvariants λιμοὶ καὶ σεισμοὶ 1 Many ancient manuscripts read **famines and earthquakes**. The ULT follows that reading. Other ancient manuscripts read “famines and plagues and earthquakes.” If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. 24:8 rl12 rc://*/ta/man/translate/grammar-connect-logic-contrast δὲ 1 Here, the word **But** introduces what Jesus says about how **these things** are just **the beginning** in contrast to how bad they seemed when he described them in the previous verses. If it would be helpful in your language, you could use a word or phrase that introduces this kind of contrast, or you could leave **But** untranslated. Alternate translation: “And yet,” or “However,” 24:8 cnrt rc://*/ta/man/translate/figs-explicit πάντα & ταῦτα 1 Here, the phrase **all these things** refers to the things that Jesus has said will happen. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “all the things that I have described” 24:8 q4gl rc://*/ta/man/translate/figs-metaphor ἀρχὴ ὠδίνων 1 Here Jesus speaks of the events that he has described as if they were **the beginning of birth pains**. He means that, just like **birth pains**, they are difficult and painful things that eventually lead to a happy and wonderful result. If possible, you should maintain the figure of speech or express the idea in simile form. Alternate translation: “are like the beginning of birth pains” @@ -4300,7 +4311,6 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 24:27 iaec rc://*/ta/man/translate/figs-go ἐξέρχεται 1 In a context such as this, your language might say “goes” instead of **comes**. Alternate translation: “goes out” 24:27 f8cr rc://*/ta/man/translate/figs-explicit ἔσται ἡ παρουσία τοῦ Υἱοῦ τοῦ Ἀνθρώπου 1 Here Jesus implies that **the Son of Man** will come back to this world at some point in the future. He is also implying that **the Son of Man** will leave this world before he comes back. If it would be helpful in your language, you could make some or all of those ideas more explicit. Alternate translation: “the Son of Man will come back to this world” or “the Son of Man, after leaving this world, will come back” 24:27 za8b rc://*/ta/man/translate/figs-123person τοῦ Υἱοῦ τοῦ Ἀνθρώπου 1 Here Jesus speaks about himself in the third person. If it would be helpful in your language, you could use the first person. Alternate translation: “me, who am the Son of Man” -24:27 mqch rc://*/ta/man/translate/figs-explicit τοῦ Υἱοῦ τοῦ Ἀνθρώπου 1 The title **Son of Man** is equivalent to “Messiah.” Jesus uses the phrase to claim that role subtly and implicitly. You may want to translate this title directly into your language. On the other hand, if you think it would be helpful to your readers, you could state what it means. Alternate translation: “of the Messiah” 24:28 mu35 rc://*/ta/man/translate/writing-proverbs ὅπου ἐὰν ᾖ τὸ πτῶμα, ἐκεῖ συναχθήσονται οἱ ἀετοί 1 Here, Jesus uses or invents a proverb in order to teach. See the chapter introduction for what this proverb might mean in this context. Since there are many things that it might mean, you should express the idea in a form that your readers would recognize as a proverb without explaining its meaning. Alternate translation: “Vultures are gathered wherever there is a corpse” 24:28 fo7o rc://*/ta/man/translate/figs-activepassive συναχθήσονται οἱ ἀετοί 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “the vultures will gather” 24:28 ivl8 rc://*/ta/man/translate/translate-unknown οἱ ἀετοί 1 The word **vultures** describes large birds that travel in flocks and eat the flesh of dead animals that they find.If your readers would not be familiar with **vultures**, you could use the name of similar birds in your area, or you could use a general expression. Alternate translation: “the scavenger birds” @@ -4314,7 +4324,6 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 24:30 umi2 rc://*/ta/man/translate/figs-infostructure φανήσεται τὸ σημεῖον τοῦ Υἱοῦ τοῦ Ἀνθρώπου ἐν οὐρανῷ 1 Here, the phrase **in heaven** could go with: (1) **will appear**. In this case, **in heaven** is where the **sign** will appear. Alternate translation: “will appear in heaven the sign of the Son of Man” (2) **the Son of Man**. In this case, the **sign** shows that **the Son of Man** is **in heaven**. Alternate translation: “will appear the sign that the Son of Man is in heaven” 24:30 qwja rc://*/ta/man/translate/figs-possession τὸ σημεῖον τοῦ Υἱοῦ τοῦ Ἀνθρώπου 1 Here, Jesus could be using the possessive form to describe a **sign** that: (1) shows that **the Son of Man** is about to do something. Alternate translation: “the sign that indicates that the Son of Man is about to do something” (2) is **the Son of Man**. Alternate translation: “the sign, which is the Son of Man,” 24:30 yc2x rc://*/ta/man/translate/figs-123person τοῦ Υἱοῦ τοῦ Ἀνθρώπου & τὸν Υἱὸν τοῦ Ἀνθρώπου 1 Jesus is speaking about himself in the third person. If it would be helpful in your language, you could translate this in the first person. Alternate translation: “of me, who am the Son of Man, … me, who am the Son of Man,” -24:30 qh3o rc://*/ta/man/translate/figs-explicit τοῦ Υἱοῦ τοῦ Ἀνθρώπου & τὸν Υἱὸν τοῦ Ἀνθρώπου 1 The title **Son of Man** is equivalent to “Messiah.” Jesus uses the phrase to claim that role subtly and implicitly. You may want to translate this title directly into your language. On the other hand, if you think it would be helpful to your readers, you could state what it means. Alternate translation: “of the Messiah … the Messiah” 24:30 orbw rc://*/ta/man/translate/figs-explicit πᾶσαι αἱ φυλαὶ τῆς γῆς 1 Here, the phrase **all the tribes of the earth** could refer to: (1) all the groups of people in the world. Alternate translation: “all the people in the world” (2) all the people who belong to the **tribes** of Israel. Alternate translation: “all the people of the tribes of Israel” 24:30 hrcu rc://*/ta/man/translate/figs-extrainfo ἐρχόμενον 1 Christians debate exactly what it means in this verse for the **the Son of Man** to be **coming**. Some think he is **coming** to God’s heavenly throne room. Others think he is **coming** back to earth. If possible, use a form that does not explicitly state where he is **coming**. Alternate translation: “traveling” or “going” 24:30 slgu rc://*/ta/man/translate/figs-explicitinfo τῶν νεφελῶν τοῦ οὐρανοῦ 1 The expression **of heaven** contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. Alternate translation: “the clouds”\n @@ -4349,6 +4358,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 24:36 vico rc://*/ta/man/translate/figs-explicit τῆς ἡμέρας ἐκείνης καὶ ὥρας 1 Here Jesus is referring to the exact moment when this “age,” which is the current time period, will end (see the disciples’ question in [24:3](../24/03.md)). If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “the end of the age” or “the moment in the future when the current way of doing things will cease” 24:36 lhrh rc://*/ta/man/translate/grammar-connect-exceptions οὐδεὶς οἶδεν, οὐδὲ οἱ ἄγγελοι τῶν οὐρανῶν, οὐδὲ ὁ Υἱός, εἰ μὴ ὁ Πατὴρ μόνος 1 If, in your language, it would appear that Jesus was making a statement here and then contradicting it, you could reword this to avoid using an exception clause. Alternate translation: “only the Father knows and no one else, neither the angels of the heavens, nor the Son” 24:36 wq5r rc://*/ta/man/translate/figs-possession οἱ ἄγγελοι τῶν οὐρανῶν 1 Here, Jesus is using the possessive form to describe **angels** that are in **the heavens**. If this is not clear in your language, you could express the idea in another way. Alternate translation: “the angels in the heavens” +24:36 beb9 rc://*/ta/man/translate/translate-textvariants οὐδὲ ὁ Υἱός 1 Many ancient manuscripts read **nor the Son**. The ULT follows that reading. Other ancient manuscripts do not include these words. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. 24:36 p5vu rc://*/ta/man/translate/guidelines-sonofgodprinciples ὁ Υἱός & ὁ Πατὴρ 1 **Son** and **Father** are important titles that describes the relationship between Jesus the Son and God the Father. Be sure to retain these titles in your translation. 24:36 espb rc://*/ta/man/translate/figs-123person ὁ Υἱός 1 Jesus is speaking about himself in the third person. If it would be helpful in your language, you could translate this in the first person. Alternate translation: “I, who am the Son” 24:37 mddt rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 Here the word **For** introduces more information about how no one knows “that day or hour” (see [24:36](../24/36.md)). If it would be helpful in your language, you could use a different word or phrase that introduces more information, or you could leave **For** untranslated. Alternate translation: “In fact,” or “Indeed,” @@ -4357,7 +4367,6 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 24:37 hf51 rc://*/ta/man/translate/figs-idiom αἱ ἡμέραι τοῦ Νῶε 1 Here, the word **days** refers to a specific period of time. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “the time when Noah was living” or “the time period of Noah” 24:37 jlbu rc://*/ta/man/translate/figs-explicit ἔσται ἡ παρουσία τοῦ Υἱοῦ τοῦ Ἀνθρώπου 1 Here Jesus implies that **the Son of Man** will come back to this world at some point in the future. He is also implying that **the Son of Man** will leave this world before he comes back. If it would be helpful in your language, you could make some or all of those ideas more explicit. Alternate translation: “it will be when the Son of Man comes back to this world” or “it will be when the Son of Man, after leaving this world, comes back” 24:37 cpn8 rc://*/ta/man/translate/figs-123person τοῦ Υἱοῦ τοῦ Ἀνθρώπου 1 Here Jesus speaks about himself in the third person. If it would be helpful in your language, you could use the first person. Alternate translation: “of me, who am the Son of Man” -24:37 eu1p rc://*/ta/man/translate/figs-explicit τοῦ Υἱοῦ τοῦ Ἀνθρώπου 1 The title **Son of Man** is equivalent to “Messiah.” Jesus uses the phrase to claim that role subtly and implicitly. You may want to translate this title directly into your language. On the other hand, if you think it would be helpful to your readers, you could state what it means. Alternate translation: “of the Messiah” 24:38-39 vdyr rc://*/ta/man/translate/translate-versebridge ὡς γὰρ ἦσαν ἐν ταῖς ἡμέραις ταῖς πρὸ τοῦ κατακλυσμοῦ, τρώγοντες καὶ πίνοντες, γαμοῦντες καὶ γαμίζοντες, ἄχρι ἧς ἡμέρας εἰσῆλθεν, Νῶε εἰς τὴν κιβωτόν & καὶ οὐκ ἔγνωσαν, ἕως ἦλθεν ὁ κατακλυσμὸς καὶ ἦρεν ἅπαντας; οὕτως ἔσται καὶ ἡ παρουσία τοῦ Υἱοῦ τοῦ Ἀνθρώπου 1 If it would be helpful to your readers, you could combine [24:38](../24/38.md) and [24:39](../24/39.md) into a verse bridge, as the UST does, in order to include the information in sequential order. Alternate translation: “For as in the days before the flood they did not understand, and they were eating and drinking, marrying and giving in marriage, until that day Noah entered into the ark and the flood came and took {them} all away, thus also will be the coming of the Son of Man” 24:38 by8i rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 Here, the word **For** introduces Jesus’ explanation of the comparison he just drew between the time of Noah and the coming of the Son of Man. If it would be helpful in your language, you could use a word or phrase that introduces this kind of explanation, or you could leave **For** untranslated. Alternate translation: “Here is how they are similar:” or “Indeed,” 24:38 lh9b rc://*/ta/man/translate/figs-idiom ἐν ταῖς ἡμέραις & ἄχρι ἧς ἡμέρας 1 Here, the word **days** refers to a specific period of time, and the word **day** refers to a specific moment in time. If it would be helpful in your language, you could use comparable phrases or state the meaning plainly. Alternate translation: “in the time … until the time when” or “in the time period … until the instant that” @@ -4399,7 +4408,6 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 24:44 ess8 rc://*/ta/man/translate/figs-idiom ᾗ & ὥρᾳ 1 Here, the word **hour** refers to a specific moment in time. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “at that time” or “at that moment” 24:44 eiz6 rc://*/ta/man/translate/figs-explicit οὐ δοκεῖτε 1 Here Jesus means that **the Son of Man** will come when they **do not think** he will. In other words, his coming will be unexpected. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “that you do not think he will” 24:44 gd17 rc://*/ta/man/translate/figs-123person ὁ Υἱὸς τοῦ Ἀνθρώπου 1 Here Jesus speaks about himself in the third person. If it would be helpful in your language, you could use the first person. Alternate translation: “I, who am the Son of Man, come” -24:44 fi07 rc://*/ta/man/translate/figs-explicit ὁ Υἱὸς τοῦ Ἀνθρώπου 1 The title **Son of Man** is equivalent to “Messiah.” Jesus uses the phrase to claim that role subtly and implicitly. You may want to translate this title directly into your language. On the other hand, if you think it would be helpful to your readers, you could state what it means. Alternate translation: “the Messiah” 24:44 gu6x rc://*/ta/man/translate/figs-explicit ὁ Υἱὸς τοῦ Ἀνθρώπου ἔρχεται 1 See how you translated “coming” in [24:37](../24/37.md). Alternate translation: “the Son of Man comes back to this world” or “the Son of Man, after leaving this world, comes back” 24:44 l517 rc://*/ta/man/translate/translate-tense ἔρχεται 1 Here Jesus uses the present tense to refer to when he will come in the future. If it would be helpful in your language, you could use whatever tense would be natural to refer to this action. Alternate translation: “will come” 24:45 f92d rc://*/ta/man/translate/figs-rquestion τίς ἄρα ἐστὶν ὁ πιστὸς δοῦλος καὶ φρόνιμος, ὃν κατέστησεν ὁ κύριος ἐπὶ τῆς οἰκετείας αὐτοῦ, τοῦ δοῦναι αὐτοῖς τὴν τροφὴν ἐν καιρῷ 1 Jesus is using the question form to introduce a further illustration or application of what he has been saying. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “Consider, then, who might be the faithful and wise slave whom the master has appointed over his household to give them their food in time.” or “You should know, then, who is the faithful and wise slave whom the master has appointed over his household to give them their food in time!” @@ -4479,6 +4487,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 25:13 a5ye rc://*/ta/man/translate/grammar-connect-logic-result γρηγορεῖτε & ὅτι οὐκ οἴδατε τὴν ἡμέραν, οὐδὲ τὴν ὥραν 1 If it would be more natural in your language, you could reverse the order of these clauses, since the second clause gives the reason for the command in the first clause. Alternate translation: “since you do not know the day nor the hour, be alert” 25:13 r7kf rc://*/ta/man/translate/figs-doublet τὴν ἡμέραν, οὐδὲ τὴν ὥραν 1 The terms **day** and **hour** mean similar things. Jesus is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “the specific time” 25:13 hn7w rc://*/ta/man/translate/figs-explicit τὴν ἡμέραν, οὐδὲ τὴν ὥραν 1 Here Jesus is referring to the moment when he will return. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “the time of my coming” or “the moment in the future when I will return” +25:13 jaxp rc://*/ta/man/translate/translate-textvariants τὴν ὥραν 1 Many ancient manuscripts include nothing after the word **hour**. The ULT follows that reading. Other ancient manuscripts include after the word **hour** the words “in which the Son of Man comes.” If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. 25:14 cn21 rc://*/ta/man/translate/grammar-connect-logic-result γὰρ 1 Here, the word **For** introduces another explanation of what the kingdom of the heavens is like. If it would be helpful in your language, you could use a word or phrase that introduces another explanation, or you could leave **For** untranslated. Alternate translation: “Again,” or “Also,” 25:14 oy2v rc://*/ta/man/translate/figs-parables ὥσπερ & ἄνθρωπος ἀποδημῶν 1 To teach his disciples, Jesus offers another story or illustration. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “listen to this story: it is as if a man, going abroad” 25:14 zqi2 rc://*/ta/man/translate/figs-explicit ὥσπερ 1 Here Jesus implies that he is still speaking about the kingdom of the heavens. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “the kingdom of the heavens is as if” @@ -4550,8 +4559,6 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 25:31 qtg6 rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the word **Now** introduces the next topic that Jesus wants to speak about. If it would be helpful in your language, you could use a word or phrase that introduces the next topic, or you could leave **Now** untranslated. Alternate translation: “Next,” 25:31 e7um rc://*/ta/man/translate/figs-123person ἔλθῃ ὁ Υἱὸς τοῦ Ἀνθρώπου ἐν τῇ δόξῃ αὐτοῦ & αὐτοῦ & καθίσει ἐπὶ & αὐτοῦ 1 Here Jesus speaks about himself in the third person. If it would be helpful in your language, you could use the first person. Alternate translation: “I, who am the Son of Man, come in my glory … me … I will sit on my” 25:31 a88m rc://*/ta/man/translate/figs-explicit ἔλθῃ ὁ Υἱὸς τοῦ Ἀνθρώπου 1 Here Jesus implies that **the Son of Man** will come back to this world at some point in the future. He is also implying that **the Son of Man** will leave this world before he comes back. If it would be helpful in your language, you could make some or all of those ideas more explicit. Alternate translation: “the Son of Man comes back to this world” or “the Son of Man, after leaving this world, comes back” -25:31 mu1k rc://*/ta/man/translate/figs-explicit ὁ Υἱὸς τοῦ Ἀνθρώπου 1 The title **Son of Man** is equivalent to “Messiah.” Jesus uses the phrase to claim that role subtly and implicitly. You may want to translate this title directly into your language. On the other hand, if you think it would be helpful to your readers, you could state what it means. Alternate translation: “the Messiah” -25:31 opvy rc://*/ta/man/translate/figs-explicit ὁ Υἱὸς τοῦ Ἀνθρώπου 1 The title **Son of Man** is equivalent to “Messiah.” Jesus uses the phrase to claim that role subtly and implicitly. You may want to translate this title directly into your language. On the other hand, if you think it would be helpful to your readers, you could state what it means. Alternate translation: “the Messiah” 25:31 lkn8 rc://*/ta/man/translate/figs-abstractnouns ἐν τῇ δόξῃ αὐτοῦ 1 If your language does not use an abstract noun for the idea of **glory**, you could express the same idea in another way. Alternate translation: “and shows how glorious he is” 25:31 gx81 rc://*/ta/man/translate/figs-metonymy καθίσει ἐπὶ θρόνου δόξης αὐτοῦ 1 When someone sits on a throne, it indicates that this person is ruling. If it would be helpful in your language, you could explain the meaning of this action. See how you expressed the idea in [19:28](../19/28.md). Alternate translation: “he will sit on his throne of glory as king” or “he will rule from his throne of glory” 25:31 ug1b rc://*/ta/man/translate/figs-possession θρόνου δόξης αὐτοῦ 1 Here, Jesus could using the possessive form to describe a **throne** that: (1) belongs to **the Son of Man** and that is characterized by **glory**. Alternate translation: “his throne that is glorious” (2) shows or illustrates the **glory** that **the Son of Man** has. Alternate translation: “the throne that displays his glory” @@ -4634,7 +4641,6 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 26:1 z15a rc://*/ta/man/translate/figs-metonymy πάντας τοὺς λόγους τούτους 1 Here Matthew uses the term **words** to refer to what Jesus said. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “speaking all these words” 26:2 lpo7 rc://*/ta/man/translate/translate-tense γίνεται & παραδίδοται 1 Here because Jesus is sure that these things will happen, he uses the present to refer to events that will happen in the future. If it would be helpful in your language, you could use the future tense here. Alternate translation: “will happen … will be handed over” 26:2 eyoq rc://*/ta/man/translate/figs-123person ὁ Υἱὸς τοῦ Ἀνθρώπου παραδίδοται 1 Here Jesus speaks about himself in the third person. If it would be helpful in your language, you could use the first person. Alternate translation: “I, who am the Son of Man, am handed over” -26:2 i2p1 rc://*/ta/man/translate/figs-explicit ὁ Υἱὸς τοῦ Ἀνθρώπου 1 The title Son of Man is equivalent to “Messiah.” Jesus uses the phrase to claim that role subtly and implicitly. You may want to translate this title directly into your language. On the other hand, if you think it would be helpful to your readers, you could state what it means. Alternate translation: “the Messiah” 26:2 g4lh rc://*/ta/man/translate/figs-activepassive ὁ Υἱὸς τοῦ Ἀνθρώπου παραδίδοται εἰς τὸ σταυρωθῆναι 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who will do the actions, you could use indefinite subjects. Alternate translation: “someone hands over the Son of Man so that people crucify him” 26:3 eps8 rc://*/ta/man/translate/figs-activepassive συνήχθησαν 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “gathered” or “came together” 26:3 vici rc://*/ta/man/translate/figs-activepassive τοῦ λεγομένου Καϊάφα 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “the one people called Caiaphas” @@ -4714,7 +4720,6 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 26:23 lsoc rc://*/ta/man/translate/figs-explicitinfo ὁ ἐμβάψας μετ’ ἐμοῦ τὴν χεῖρα ἐν τῷ τρυβλίῳ, οὗτός με παραδώσει 1 Here, the phrase **this one** refers directly back to **The one having dipped his hand with me in the bowl**. Jesus expresses the idea in this way to introduce **The one having dipped his hand** and then say what he will do. If stating the topic and then referring back to it with the phrase **this one** would be redundant in your language, you could omit the redundant information. Alternate translation: “The one having dipped his hand with me in the bowl will hand me over” 26:23 mpnm rc://*/ta/man/translate/figs-synecdoche ὁ ἐμβάψας μετ’ ἐμοῦ τὴν χεῖρα ἐν τῷ τρυβλίῳ 1 Here Jesus describes one specific way of eating food in his culture to refer to eating in general. If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: “The one taking food from the same plate with me” or “The one participating in this meal with me” 26:24 n7dw rc://*/ta/man/translate/figs-123person ὁ μὲν Υἱὸς τοῦ Ἀνθρώπου ὑπάγει καθὼς γέγραπται περὶ αὐτοῦ, οὐαὶ δὲ τῷ ἀνθρώπῳ ἐκείνῳ δι’ οὗ ὁ Υἱὸς τοῦ Ἀνθρώπου παραδίδοται 1 Here Jesus speaks about himself in the third person. If it would be helpful in your language, you could use the first person. Alternate translation: “I, who am the Son of Man, depart just as it has been written about me. But woe to that man through whom I am handed over” -26:24 akkw rc://*/ta/man/translate/figs-explicit ὁ & Υἱὸς τοῦ Ἀνθρώπου & ὁ Υἱὸς τοῦ Ἀνθρώπου 1 The title **Son of Man** is equivalent to “Messiah.” Jesus uses the phrase to claim that role subtly and implicitly. You may want to translate this title directly into your language. On the other hand, if you think it would be helpful to your readers, you could state what it means. Alternate translation: “The Messiah … the Messiah” 26:24 riwt rc://*/ta/man/translate/translate-tense ὑπάγει 1 Here Jesus uses the present tense to describe a future event. He does this to emphasize that the future event is sure to happen. If it would be helpful in your language, you could use the future tense here and express the certainty in another way. Alternate translation: “will surely depart” 26:24 x2n9 rc://*/ta/man/translate/figs-euphemism ὑπάγει 1 Here, **departs** is a polite way to refer to dying. If it would be helpful in your language, you could use a comparable polite way to refer to dying, or you could state the meaning plainly. Alternate translation: “passes away” or “dies” 26:24 eqcu rc://*/ta/man/translate/figs-explicit καθὼς γέγραπται 1 Here Jesus implies that what **has been written** can be found in the Old Testament Scriptures. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “just as it has been written in the Scriptures” @@ -4738,6 +4743,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 26:28 l55a rc://*/ta/man/translate/writing-pronouns τοῦτο 1 Here, the pronoun **this** refers to the wine in the cup that Matthew mentioned in the previous verse. If it would be helpful in your language, you could refer to the wine more directly. Alternate translation: “the wine in this cup” 26:28 o1zn rc://*/ta/man/translate/figs-metaphor τοῦτο & ἐστιν τὸ αἷμά μου τῆς διαθήκης 1 Here Jesus identifies the cup of wine as his **blood** of **the covenant**. This figure of speech has been interpreted in a number of ways. The wine could somehow become Jesus’ **blood**, or Jesus’ **blood** could be present in some way when people drink the wine, or the wine could represent or memorialize Jesus’ **blood**. Because of the variety of interpretations and the significance of this metaphor, you should preserve the metaphor if there is any way to do so. If you must express the metaphor in a different way, use a form that could fit with as many of the listed interpretations as possible. Alternate translation: “this functions as my blood of the covenant” 26:28 ct81 rc://*/ta/man/translate/figs-possession τὸ αἷμά μου τῆς διαθήκης 1 Here, Jesus is using the possessive form to describe how his **blood** inaugurates or initiates **the covenant**. If this is not clear in your language, you could express the idea in another way. Alternate translation: “my blood that initiates the covenant” +26:28 ch9x rc://*/ta/man/translate/translate-textvariants τῆς διαθήκης 1 Many ancient manuscripts read **the covenant**. The ULT follows that reading. Other ancient manuscripts read “the new covenant.” If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. 26:28 glj9 rc://*/ta/man/translate/figs-explicit τὸ περὶ πολλῶν ἐκχυννόμενον 1 Here Jesus means that he will die and his **blood** will be **poured out** of his body. He is using words that people would use to describe how animals would be offered to God: these animals would be killed and then their blood would be **poured out** on or near the altar. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “that, when I die, is being poured out for many” or “that is being shed for many” 26:28 bms3 rc://*/ta/man/translate/figs-activepassive ἐκχυννόμενον 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who does the action, Jesus implies that he himself does it when he dies. Alternate translation: “I am pouring out” 26:28 vofa rc://*/ta/man/translate/figs-nominaladj πολλῶν 1 Jesus is using the adjective **many** as a noun to mean many people. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “many men and women” @@ -4835,7 +4841,6 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 26:45 v53x rc://*/ta/man/translate/figs-explicit ἡ ὥρα 1 Here, Jesus implies that **the hour** is the time when he will suffer. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “the hour of my suffering” 26:45 g9hi rc://*/ta/man/translate/figs-activepassive ὁ Υἱὸς τοῦ Ἀνθρώπου παραδίδοται 1 If your language does not use the passive form in this way, you could state this in active form or in another way that is natural in your language. Alternate translation: “someone hands over the Son of Man” 26:45 ell4 rc://*/ta/man/translate/figs-123person ὁ Υἱὸς τοῦ Ἀνθρώπου παραδίδοται 1 Here Jesus speaks about himself in the third person. If it would be helpful in your language, you could use the first person. Alternate translation: “I, the Son of Man, am handed over” -26:45 of5y rc://*/ta/man/translate/figs-explicit ὁ Υἱὸς τοῦ Ἀνθρώπου 1 The title **Son of Man** is equivalent to “Messiah.” Jesus uses the phrase to claim that role subtly and implicitly. You may want to translate this title directly into your language. On the other hand, if you think it would be helpful to your readers, you could state what it means. Alternate translation: “the Messiah” 26:45 ajr9 rc://*/ta/man/translate/translate-tense παραδίδοται 1 Here Jesus uses the present tense to describe a future event that he knows will surely happen. If it would be helpful in your language, you could use the future tense and indicate the certainty in another way. Alternate translation: “will certainly be handed over” 26:45 g9eb rc://*/ta/man/translate/figs-metonymy εἰς χεῖρας 1 The term **hands** represents power and control. If it would be helpful in your language, you could state the meaning plainly. See how expressed the similar idea in [17:22](../17/22.md). Alternate translation: “into the power” or “into the control” 26:46 j7ur rc://*/ta/man/translate/figs-metaphor ἰδοὺ 1 Here, the word **behold** draws the attention of the disciples and asks them to listen carefully. If it would be helpful in your language, you could express **behold** with a word or phrase that asks someone to listen, or you could express the idea in another way. Alternate translation: “Listen” or “Pay attention:” @@ -4922,7 +4927,6 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 26:64 z4gs λέγω ὑμῖν 1 Jesus uses the clause **I say to you** to emphasize what he is telling the Jewish council. Use a natural form in your language for emphasizing the truth and importance of a statement. Alternate translation: “I want you to know” 26:64 akmy rc://*/ta/man/translate/figs-yousingular ὑμῖν & ὄψεσθε 1 Since Jesus is speaking to the whole Jewish council, the words **you** and **you** here are plural. 26:64 b6cb rc://*/ta/man/translate/figs-123person τὸν Υἱὸν τοῦ Ἀνθρώπου 1 Here Jesus speaks about himself in the third person. If it would be helpful in your language, you could use the first person. Alternate translation: “me, who am the Son of Man,” -26:64 r60p rc://*/ta/man/translate/figs-explicit τὸν Υἱὸν τοῦ Ἀνθρώπου 1 The title **Son of Man** is equivalent to “Messiah.” Jesus uses the phrase to claim that role subtly and implicitly. You may want to translate this title directly into your language. On the other hand, if you think it would be helpful to your readers, you could state what it means. Alternate translation: “the Messiah” 26:64 tya1 rc://*/ta/man/translate/translate-symaction καθήμενον ἐκ δεξιῶν 1 When someone sits at **the right hand**, it symbolizes that person’s honor, authority, and ability to rule. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “Sit to rule at the right hand” or “Take the place of honor and authority at the right hand” 26:64 j93m rc://*/ta/man/translate/figs-metonymy ἐκ δεξιῶν τῆς δυνάμεως 1 Here, the phrase **at the right hand** refers to the place next to a person’s **right hand**, which would be the “right side.” In the Jesus’ culture, this side was associated with honor or authority. If it would be helpful in your language, you could refer to the “right side.” Make sure that your readers understand that this side indicates that Jesus has honor and authority when he sits there. Alternate translation: “at the right side of power” or “at the honorable place of power” 26:64 p5px rc://*/ta/man/translate/figs-explicit ἐκ δεξιῶν τῆς δυνάμεως 1 Here, the word **power** could refer to: (1) the **power** that a person sitting at **the right hand** has. In this case, Jesus implies that the **right hand** is God’s. Alternate translation: “at the right hand with power” or “at the right hand of God, the place of power,” (2) God the Father by reference to the **power** that he has. Alternate translation: “at the right hand of the powerful God” or “at the right hand the Almighty” @@ -5036,10 +5040,12 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 27:16 q2iu rc://*/ta/man/translate/writing-pronouns εἶχον 1 Here, **they** refers to the Roman authorities. If it would be helpful in your language, you could state this explicitly. Alternate translation: “the Roman authorities were holding” 27:16 a8p1 rc://*/ta/man/translate/figs-explicit δέσμιον ἐπίσημον 1 Here, the word **well-known** indicates that Barabbas was a man whom others had heard many things about. Most likely, the Romans considered him to be **well-known** in bad way (that is, notorious), while some Jewish people considered him to be **well-known** in a good way (that is, renowned). If it would be helpful in your language, you could use a word or phrase that describes someone whom others have heard many things about, both positively and negatively. Alternate translation: “a prisoner about whom there were many stories, a man” “a prominent prisoner” 27:16 svr2 rc://*/ta/man/translate/figs-activepassive λεγόμενον 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “whom people called” +27:16 tt8u rc://*/ta/man/translate/translate-textvariants Βαραββᾶν 1 Many ancient manuscripts read **Barabbas**. The ULT follows that reading. Other ancient manuscripts read “Jesus Barabbas.” If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. 27:17 hwzn rc://*/ta/man/translate/grammar-connect-logic-result οὖν 1 Here, the word **Therefore** introduces what Pilate did because of the custom that Matthew just described. If it would be helpful in your language, you could use a word or phrase that introduces the result of some situation. Alternate translation: “Because of that custom” or “So then” 27:17 ce90 rc://*/ta/man/translate/writing-pronouns αὐτῶν 1 Here, the pronoun **they** refers to the same “crowd” that Matthew mentioned in [27:15](../27/15.md). This “crowd” describes a large group of people who were in Jerusalem. If it would be helpful in your language, you could refer to these people more directly. Alternate translation: “the crowd” or “many people in Jerusalem” 27:17 l80q rc://*/ta/man/translate/figs-activepassive συνηγμένων 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “gathering” or “coming together” 27:17 gd6i rc://*/ta/man/translate/figs-yousingular θέλετε & ὑμῖν 1 Since Pilate is speaking to a crowd of people, the word **you** throughout this verse is plural. +27:17 a7do rc://*/ta/man/translate/translate-textvariants Βαραββᾶν 1 Many ancient manuscripts read **Barabbas**. The ULT follows that reading. Other ancient manuscripts read “Jesus Barabbas.” If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. 27:17 wrl3 rc://*/ta/man/translate/figs-activepassive τὸν λεγόμενον Χριστόν 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “whose title is Christ” or “who goes by Christ” 27:18 a5lt rc://*/ta/man/translate/grammar-connect-logic-result γὰρ 1 Here, the word **For** introduces a reason why Pilate asked the question that he just asked. If it would be helpful in your language, you could use a word or phrase that introduces a reason for question, or you could leave **For** untranslated. Alternate translation: “Pilate did that because” 27:18 jq3c rc://*/ta/man/translate/figs-abstractnouns διὰ φθόνον 1 If your language does not use an abstract noun for the idea of **envy**, you could express the same idea in another way. Alternate translation: “because they envied him” @@ -5077,6 +5083,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 27:24 idu6 rc://*/ta/man/translate/figs-idiom ἀπέναντι 1 Here, the word **opposite** means that Pilate was directly in front of **the crowd**. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “in front of” or “before” 27:24 ly5i rc://*/ta/man/translate/writing-quotations λέγων 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “and he said” 27:24 u1fe rc://*/ta/man/translate/figs-metonymy τοῦ αἵματος τούτου 1 Here, **blood** refers to the death of a person. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. See how you expressed the idea in [27:4](../27/04.md). Alternate translation: “the death of this one” or “this one dying” +27:24 r9ag rc://*/ta/man/translate/translate-textvariants τούτου 1 Many ancient manuscripts read **this one**. The ULT follows that reading. Other ancient manuscripts read “this righteous one.” If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. 27:24 f4ub rc://*/ta/man/translate/figs-idiom ὑμεῖς ὄψεσθε 1 Here, the phrase **You will see** means that Pilate claims that the **crowd** is responsible for dealing with what they are doing, and he is not responsible. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. See how you expressed the similar clause in [27:4](../27/04.md). Alternate translation: “What you are doing is none of my business” or “That is your responsibility” 27:24 tpmh rc://*/ta/man/translate/figs-yousingular ὑμεῖς 1 Because Pilate is speaking to a crowd, the word **You** here is plural. 27:25 k1cb rc://*/ta/man/translate/figs-idiom τὸ αἷμα αὐτοῦ ἐφ’ ἡμᾶς καὶ ἐπὶ τὰ τέκνα ἡμῶν 1 Here, clause **His blood {be} on us and on our children** means that the crowd was accepting the responsibility for Jesus’ **blood**. If it would be helpful in your language, you could use a comparable clause or state the meaning plainly. Alternate translation: “The responsibility for his blood will be on us and on our children” @@ -5117,6 +5124,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 27:35 w8b2 rc://*/ta/man/translate/figs-explicit διεμερίσαντο τὰ ἱμάτια αὐτοῦ 1 Here Matthew means that the soldiers took the clothes that Jesus had been wearing and **divided** them up by giving each piece of clothing to a soldier. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “the soldiers took his clothes and distributed them among them” 27:35 d4h6 rc://*/ta/man/translate/translate-unknown βάλλοντες κλῆρον 1 The term **lot** refers to an object with different markings on various sides that was used to decide randomly among several possibilities. It would be tossed onto the ground to see which marked side would come up on top. If your readers would not be familiar with a **lot**, you could refer to practice in your culture, or you could use a more general expression for gambling. Alternate translation: “rolling dice” or “deciding randomly” 27:35 u4dl rc://*/ta/man/translate/figs-explicit βάλλοντες κλῆρον 1 Matthew implies that the soldiers were **casting a lot** in order to determine who would take which pieces of Jesus’ clothing. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “casting a lot to decide who would take which pieces of clothing” +27:35 sds9 rc://*/ta/man/translate/translate-textvariants κλῆρον 1 Many ancient manuscripts end this verse with the word **lot**. The ULT follows that reading. Other ancient manuscripts include after the word **lot** the words “so that what was spoken through the prophet might be fulfilled, ‘They divided my robes for themselves, and they cast a lot for my clothing.’” If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. 27:36 o9ed rc://*/ta/man/translate/figs-explicit ἐτήρουν αὐτὸν ἐκεῖ 1 Here Matthew implies that the soldiers **were guarding**Jesus to prevent anyone from rescuing him. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “they kept guard over him there to prevent anyone from rescuing him” 27:37 j4s4 rc://*/ta/man/translate/figs-metonymy τὴν αἰτίαν αὐτοῦ 1 Here, **his charge** represents the written explanation of **his charge**. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “a placard stating his charge” 27:37 uf56 rc://*/ta/man/translate/figs-possession τὴν αἰτίαν αὐτοῦ 1 Here, Matthew is using the possessive form to describe the **charge** that was made against Jesus. If this is not clear in your language, you could express the idea in another way. Alternate translation: “the charge against him” @@ -5290,6 +5298,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 28:8 xqz7 rc://*/ta/man/translate/figs-go ἀπελθοῦσαι ταχὺ 1 In a context such as this, your language might say “come” instead of **gone**. Alternate translation: “having quickly come away” 28:8 b7y5 rc://*/ta/man/translate/figs-abstractnouns μετὰ φόβου καὶ χαρᾶς μεγάλης 1 If your language does not use abstract nouns for the ideas of **fear** and **joy**, you could express the same ideas in another way. Alternate translation: “fearfully and very joyfully” 28:8 j2sv rc://*/ta/man/translate/writing-pronouns ἔδραμον 1 Here, **they** refers to Mary Magdalene and the other Mary mentioned in [28:1](../28/01.md). If it would be helpful in your language, you could refer to them more directly. Alternate translation: “Mary Magdalene and the other Mary ran” +28:9 vf7d rc://*/ta/man/translate/translate-textvariants ἰδοὺ, Ἰησοῦς ὑπήντησεν αὐταῖς 1 Many ancient manuscripts read **behold, Jesus met them**. The ULT follows that reading. Other ancient manuscripts read “behold, as they were going to report to his disciples, Jesus met them.” If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. 28:9 s393 rc://*/ta/man/translate/figs-metaphor ἰδοὺ 1 Here, the word **behold** draws the attention of the audience and asks them to listen carefully. If it would be helpful in your language, you could express **behold** with a word or phrase that asks the audience to listen, or you could draw the audience’s attention in another way. Alternate translation: “picture this” or “suddenly” 28:9 opbx rc://*/ta/man/translate/writing-quotations λέγων 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “and he said” 28:9 cmv8 rc://*/ta/man/translate/figs-idiom χαίρετε 1 In Jesus’ culture, people commonly greeted each other with the word **Rejoice**. If it would be helpful in your language, you could use a comparable word or phrase that people use to greet each other. Alternate translation: “Hello” @@ -5345,3 +5354,4 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 28:20 tzf4 rc://*/ta/man/translate/translate-tense εἰμι 1 Here Jesus uses the present tense to describe something that is true during the time period that he describes. Use whatever tense is natural in your language for referring to this time period. Alternate translation: “will continue to be” 28:20 cmdj rc://*/ta/man/translate/figs-idiom πάσας τὰς ἡμέρας 1 Here, the phrase **all the days** indicates that something happens or is true every day, that is, always. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “always” 28:20 si8z rc://*/ta/man/translate/figs-idiom ἕως τῆς συντελείας τοῦ αἰῶνος 1 Here, the phrase **the end of the age** refers to when the current time period will cease and a new age will begin. If your language has a way to refer to the end of the way things are now, you could use it here, or you could use a descriptive phrase. Alternate translation: “until the end of the world” or “until the moment in the future when the current way of doing things will cease” +28:20 caew rc://*/ta/man/translate/translate-textvariants τοῦ αἰῶνος 1 Many ancient manuscripts do not include anything after the word **age**. The ULT follows that reading. Other ancient manuscripts include the word “Amen” after Jesus ends his speech with the word **age**. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. From e355deabcfa65b3b17e26fa23371146470800053 Mon Sep 17 00:00:00 2001 From: Grant_Ailie Date: Tue, 1 Aug 2023 15:58:51 +0000 Subject: [PATCH 023/127] Merge Grant_Ailie-tc-create-1 into master by Grant_Ailie (#3416) --- tn_SNG.tsv | 10 ++++++---- 1 file changed, 6 insertions(+), 4 deletions(-) diff --git a/tn_SNG.tsv b/tn_SNG.tsv index 428abdbff0..0ed731e191 100644 --- a/tn_SNG.tsv +++ b/tn_SNG.tsv @@ -320,10 +320,12 @@ front:intro an3g 0 # Introduction to the Song of Songs\n\n## Part 1: General 5:4 nns1 דּוֹדִ֗⁠י 1 See how you translated the phrase **my beloved** in [1:13](../01/13.md). 5:4 xks3 rc://*/ta/man/translate/figs-metonymy וּ⁠מֵעַ֖⁠י הָמ֥וּ עָלָֽי⁠ו 1 Here, **belly** represents the center of a person’s emotions. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “and my feelings for him roared” 5:4 az6q rc://*/ta/man/translate/figs-metaphor וּ⁠מֵעַ֖⁠י הָמ֥וּ עָלָֽי⁠ו 1 Here, the phrase **my belly roared** means that the woman’s feelings were aroused. The term **belly** represents the woman’s feelings and the woman saying that her feelings **roared** is a poetic way of saying that her feelings were aroused. If it would be helpful in your language, you could use an equivalent expression or express the meaning in plain language. Alternate translation: “and my feelings for him were aroused” or “and my concerning him were aroused” -5:5 w3k2 rc://*/ta/man/translate/figs-metaphor I got up to open the door for my beloved 0 This could mean: (1) literal, the young woman got out of bed in order to let the man into the house, or (2) metaphorical. Alternate translation: “I prepared myself to make love with my beloved” -5:5 q3qx rc://*/ta/man/translate/figs-euphemism my hands … my fingers … door handle 0 While these may be euphemisms for the woman’s and man’s bodies, it is best to translate literally. -5:5 ycr1 with moist myrrh 0 Alternate translation: “with liquid myrrh” -5:6 b7qk my beloved 0 See how you translated this in [Song of Songs 1:13](../01/12.md). +5:5 w3k2 rc://*/ta/man/translate/figs-parallelism וְ⁠יָדַ֣⁠י נָֽטְפוּ־מ֗וֹר וְ⁠אֶצְבְּעֹתַ⁠י֙ מ֣וֹר עֹבֵ֔ר 1 The phrase **my hands dripped with myrrh** and the phrase **my fingers dripped with flowing myrrh** mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. Hebrew poetry was based on this kind of repetition, and it would be good to show this to your readers by including both phrases in your translation rather than combining them. However, if it would be helpful to your readers, you could connect the phrases with a word other than **and** in order to show that the second phrase is repeating the first one, not saying something additional. Alternate translation: “and my hands dripped with myrrh, yes, my fingers dripped with flowing myrrh” +5:5 ycr1 rc://*/ta/man/translate/figs-explicit מ֣וֹר עֹבֵ֔ר 1 The phrase translated as **flowing myrrh** refers to liquid myrrh. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “liquid myrrh” +5:5 yfag rc://*/ta/man/translate/figs-ellipsis וְ⁠אֶצְבְּעֹתַ⁠י֙ 1 The woman is leaving out some of the words that a sentence would need in many languages to be complete. If your readers might misunderstand this, you could supply these words from the context. Alternate translation: “and my fingers dripped with” +5:6 b7qk לְ⁠דוֹדִ֔⁠י וְ⁠דוֹדִ֖⁠י 1 See how you translated the phrase **my beloved** in [1:13](../01/13.md) +5:6 y1yc rc://*/ta/man/translate/figs-go עָבָ֑ר 1 Your language may say “went” rather than **gone** in contexts such as this. Use whichever is more natural. Alternate translation: “and went” +5:6 fxej rc://*/ta/man/translate/figs-go נַפְשִׁ⁠י֙ יָֽצְאָ֣ה 1 Your language may say “gone” rather than **went** in contexts such as this. Use whichever is more natural. Alternate translation: “My soul had gone out” 5:6 z8na rc://*/ta/man/translate/figs-metaphor My heart sank 0 The heart is a metaphor for the person, and sinking, going down, is a metaphor for becoming weak or sad. Alternate translation: “I was very sad” 5:7 a9yk The watchmen 0 men who have the job of keeping guard of the town at night to keep the people safe. See how you translated this in [Song of Songs 3:3](../03/03.md). 5:7 rqq4 as they were making their rounds in the city 0 “who were walking around the city on the walls.” See how you translated this in [Song of Songs 3:3](../03/03.md). From cdd9d6eb1a0d7365771acf99bea7ab0747e68566 Mon Sep 17 00:00:00 2001 From: Grant_Ailie Date: Wed, 2 Aug 2023 15:39:24 +0000 Subject: [PATCH 024/127] Merge Grant_Ailie-tc-create-1 into master by Grant_Ailie (#3420) --- tn_SNG.tsv | 5 +++-- 1 file changed, 3 insertions(+), 2 deletions(-) diff --git a/tn_SNG.tsv b/tn_SNG.tsv index 0ed731e191..7d33dc8648 100644 --- a/tn_SNG.tsv +++ b/tn_SNG.tsv @@ -323,10 +323,11 @@ front:intro an3g 0 # Introduction to the Song of Songs\n\n## Part 1: General 5:5 w3k2 rc://*/ta/man/translate/figs-parallelism וְ⁠יָדַ֣⁠י נָֽטְפוּ־מ֗וֹר וְ⁠אֶצְבְּעֹתַ⁠י֙ מ֣וֹר עֹבֵ֔ר 1 The phrase **my hands dripped with myrrh** and the phrase **my fingers dripped with flowing myrrh** mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. Hebrew poetry was based on this kind of repetition, and it would be good to show this to your readers by including both phrases in your translation rather than combining them. However, if it would be helpful to your readers, you could connect the phrases with a word other than **and** in order to show that the second phrase is repeating the first one, not saying something additional. Alternate translation: “and my hands dripped with myrrh, yes, my fingers dripped with flowing myrrh” 5:5 ycr1 rc://*/ta/man/translate/figs-explicit מ֣וֹר עֹבֵ֔ר 1 The phrase translated as **flowing myrrh** refers to liquid myrrh. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “liquid myrrh” 5:5 yfag rc://*/ta/man/translate/figs-ellipsis וְ⁠אֶצְבְּעֹתַ⁠י֙ 1 The woman is leaving out some of the words that a sentence would need in many languages to be complete. If your readers might misunderstand this, you could supply these words from the context. Alternate translation: “and my fingers dripped with” -5:6 b7qk לְ⁠דוֹדִ֔⁠י וְ⁠דוֹדִ֖⁠י 1 See how you translated the phrase **my beloved** in [1:13](../01/13.md) +5:6 b7qk לְ⁠דוֹדִ֔⁠י וְ⁠דוֹדִ֖⁠י 1 See how you translated the phrase **my beloved** in [1:13](../01/13.md). 5:6 y1yc rc://*/ta/man/translate/figs-go עָבָ֑ר 1 Your language may say “went” rather than **gone** in contexts such as this. Use whichever is more natural. Alternate translation: “and went” 5:6 fxej rc://*/ta/man/translate/figs-go נַפְשִׁ⁠י֙ יָֽצְאָ֣ה 1 Your language may say “gone” rather than **went** in contexts such as this. Use whichever is more natural. Alternate translation: “My soul had gone out” -5:6 z8na rc://*/ta/man/translate/figs-metaphor My heart sank 0 The heart is a metaphor for the person, and sinking, going down, is a metaphor for becoming weak or sad. Alternate translation: “I was very sad” +5:6 z8na rc://*/ta/man/translate/figs-idiom נַפְשִׁ⁠י֙ יָֽצְאָ֣ה 1 Here, **soul** represents the entire person, and the phrase **My soul went out** is a Hebrew idiom which means to feel extreme despair. If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “My heart sank” +5:6 s6qy rc://*/ta/man/translate/figs-explicit וְ⁠לֹ֥א עָנָֽ⁠נִי 1 The reason the man did not answer is because he was not there. If your readers might mistakenly think that the phrase **he did not answer me** implies that the man was present and chose not to answer, you could state explicitly that the man was not there or use a phrase that more clearly expresses the reason that the man did not answer was because he was not there. Alternate translation: “but he did not answer me because he was not there” or “but there was no answer” 5:7 a9yk The watchmen 0 men who have the job of keeping guard of the town at night to keep the people safe. See how you translated this in [Song of Songs 3:3](../03/03.md). 5:7 rqq4 as they were making their rounds in the city 0 “who were walking around the city on the walls.” See how you translated this in [Song of Songs 3:3](../03/03.md). 5:7 v79f found me 0 found the woman From 64f0c38729d6e36d5857376c4768d71e8fa29fe9 Mon Sep 17 00:00:00 2001 From: Perry J Oakes Date: Wed, 2 Aug 2023 16:47:17 +0000 Subject: [PATCH 025/127] Merge pjoakes-tc-create-1 into master by pjoakes (#3419) --- tn_TIT.tsv | 32 +++++++++++++++----------------- 1 file changed, 15 insertions(+), 17 deletions(-) diff --git a/tn_TIT.tsv b/tn_TIT.tsv index 85f943c8f1..2bdb4f0e16 100644 --- a/tn_TIT.tsv +++ b/tn_TIT.tsv @@ -1,5 +1,5 @@ Reference ID Tags SupportReference Quote Occurrence Note -front:intro m2jl 0 # Introduction to Titus\n\n## Part 1: General Introduction\n\n### Outline of the book of Titus\n\n1. Paul instructs Titus to appoint godly leaders. (1:1–16)\n2. Paul instructs Titus to train people to live godly lives. (2:1–3:11)\n3. Paul ends by sharing some of his plans and sending greetings to various believers. (3:12–15)\n\n### Who wrote the book of Titus?\n\nPaul wrote the book of Titus. Paul was from the city of Tarsus. He had been known as Saul in his early life. Before becoming a believer, Paul was a Pharisee. He persecuted believers. After he became a believer, he traveled several times throughout the Roman Empire telling people about Jesus.\n\n### What is the book of Titus about?\n\nPaul wrote this letter to Titus, his fellow worker, who was leading the churches on the island of Crete. Paul instructed him about selecting church leaders. Paul also described how the believers should behave towards each other. He also encouraged them all to live in a way that pleases God.\n\n### How should the title of this book be translated?\n\nTranslators may choose to call this book by its traditional title, “Titus.” Or they may choose a clearer title, such as “Paul’s Letter to Titus” or “A Letter to Titus.” (See: [[rc://*/ta/man/translate/translate-names]])\n\n## Part 2: Important Religious and Cultural Concepts\n\n### In what roles can people serve within the church?\n\nThere are some teachings in the book of Titus about whether a woman or divorced man can serve in positions of leadership within the church. Scholars disagree about the meaning of these teachings. Further study on these issues may be necessary before translating this book.\n\n## Part 3: Important Translation Issues\n\n### Singular and plural **you**\n\nIn this book, the word **I** refers to Paul. Also, the word **you** is almost always singular and refers to Titus. The exception to this is 3:15. (See: [[rc://*/ta/man/translate/figs-exclusive]] and [[rc://*/ta/man/translate/figs-you]])\n\n### What is the meaning of **God our Savior**?\n\nThis is a common phrase in this letter. Paul meant to make the readers think about how God forgave them in Christ for sinning against him, and by forgiving them he saved them from being punished when he judges all people. A similar phrase in this letter is **our great God and Savior Jesus Christ**. +front:intro m2jl 0 # Introduction to Titus\n\n## Part 1: General Introduction\n\n### Outline of the book of Titus\n\n1. Paul instructs Titus to appoint godly leaders. (1:1–16)\n2. Paul instructs Titus to train people to live godly lives. (2:1–3:11)\n3. Paul ends by sharing some of his plans and sending greetings to various believers. (3:12–15)\n\n### Who wrote the book of Titus?\n\nPaul wrote the book of Titus. Paul was from the city of Tarsus. He had been known as Saul in his early life. Before becoming a believer, Paul was a Pharisee. He persecuted believers. After he became a believer, he traveled several times throughout the Roman Empire telling people about Jesus.\n\n### What is the book of Titus about?\n\nPaul wrote this letter to Titus, his fellow worker, who was leading the churches on the island of Crete. Paul instructed him about selecting church leaders. Paul also described how the believers should behave towards each other. He also encouraged them all to live in a way that pleases God.\n\n### How should the title of this book be translated?\n\nTranslators may choose to call this book by its traditional title, “Titus.” Or they may choose a clearer title, such as “Paul’s Letter to Titus” or “A Letter to Titus.” (See: [[rc://*/ta/man/translate/translate-names]])\n\n## Part 2: Important Religious and Cultural Concepts\n\n### In what roles can people serve within the church?\n\nThere are some teachings in the book of Titus about whether a woman or divorced man can serve in positions of leadership within the church. Scholars disagree about the meaning of these teachings. Further study on these issues may be necessary before translating this book.\n\n## Part 3: Important Translation Issues\n\n### Singular and plural **you**\n\nIn this book, the word **I** refers to Paul. Also, the word **you** is almost always singular and refers to Titus. The exception to this is 3:15. (See [[rc://*/ta/man/translate/figs-yousingular]])\n\n### What is the meaning of **God our Savior**?\n\nThis is a common phrase in this letter. Paul meant to make the readers think about how God forgave them in Christ for sinning against him, and by forgiving them he saved them from being punished when he judges all people. A similar phrase in this letter is **our great God and Savior Jesus Christ**. 1:intro c7me 0 # Titus 1 General Notes\n\n## Structure and formatting\n\nPaul formally introduces this letter in verses 1–4. Writers often began letters in this way in the ancient Near East.\n\nIn verses 6–9, Paul lists several qualities that a man must have if he is to be an elder in the church. (See: rc://*/ta/man/translate/figs-abstractnouns) Paul gives a similar list in 1 Timothy 3.\n\n## Special concepts in this chapter\n\n### Elders\n\nThe church has used different titles for church leaders. Some titles include overseer, elder, pastor, and bishop.\n\n## Other possible translation difficulties in this chapter\n\n### Should, may, must\n\nThe ULT uses different words that indicate requirements or obligations. These verbs have different levels of force associated with them. The subtle differences may be difficult to translate. The UST translates these verbs in a more general way. 1:1 rtc9 rc://*/ta/man/translate/figs-abstractnouns κατὰ πίστιν ἐκλεκτῶν Θεοῦ καὶ ἐπίγνωσιν ἀληθείας 1 The words **faith**, **knowledge**, and **truth** are abstract nouns. If it would be more clear in your language, you could express those ideas in another way. Alternate translation: “to help God’s chosen people to continue to trust him and to know every true thing” 1:1 xrtm rc://*/ta/man/translate/figs-activepassive ἐκλεκτῶν Θεοῦ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “of the people whom God has chosen” @@ -186,23 +186,21 @@ front:intro m2jl 0 # Introduction to Titus\n\n## Part 1: General Introduction 3:11 p81k ὢν αὐτοκατάκριτος 1 Alternate translation: “bringing judgment on himself” 3:12 mba6 rc://*/ta/man/translate/figs-explicit ὅταν πέμψω Ἀρτεμᾶν πρὸς σὲ ἢ Τυχικόν 1 The implication is that Titus should come to Nicopolis after either Artemas or Tychicus arrives to where Titus is. You could include this information if that would be helpful to your readers. Alternate translation: “After I send Artemas or Tychicus and he arrives to you” 3:12 c32w rc://*/ta/man/translate/translate-names Ἀρτεμᾶν & Τυχικόν 1 **Artemas** and **Tychicus** are names of men. -3:12 knt1 σπούδασον ἐλθεῖν 1 Alternate translation: “come quickly” +3:12 knt1 σπούδασον ἐλθεῖν 1 Alternate translation: “do your best to come” 3:12 xy30 rc://*/ta/man/translate/figs-yousingular σπούδασον 1 The verb **hurry** is singular and directed at Titus alone. Artemas or Tychicus would stay in Crete, probably to take Titus’ place. -3:12 gdw9 παραχειμάσαι 1 Alternate translation: “to stay for the winter” -3:13 a46f rc://*/ta/man/translate/translate-names Ζηνᾶν & Ἀπολλῶν 1 **Zenos** is a man's name. +3:13 mi7t rc://*/ta/man/translate/figs-explicit σπουδαίως πρόπεμψον 1 The implication here is that to **Diligently send** these men is to help and equip them. You could include this information if that would be helpful to your readers. Alternate translation: “Give supplies for traveling to” +3:13 a46f rc://*/ta/man/translate/translate-names Ζηνᾶν & Ἀπολλῶν 1 **Zenos** and **Apollos** are names of men. 3:13 s757 καὶ Ἀπολλῶν 1 Alternate translation: “and also Apollos” -3:13 j496 σπουδαίως πρόπεμψον 1 Alternate translation: “Do not delay in sending” -3:13 xy31 rc://*/ta/man/translate/figs-doublenegatives ἵνα μηδὲν αὐτοῖς λείπῃ 1 You can state this positively: “so that they have everything that they need” -3:14 v7wg Connecting Statement: 0 # Connecting Statement:\n\nPaul explains that it is important for all believers to provide for those who have needs. -3:14 fw98 οἱ ἡμέτεροι 1 Here, **our own** refers to the believers in Crete. Alternate translation: “our own people” -3:14 xy33 rc://*/ta/man/translate/figs-exclusive οἱ ἡμέτεροι 1 Here, **our** includes Paul and Titus. The form should be either dual or inclusive. -3:14 tn24 εἰς τὰς ἀναγκαίας χρείας 1 Alternate translation: “that enable them to help people who lack necessary things” +3:13 h3an rc://*/ta/man/translate/grammar-connect-logic-goal ἵνα μηδὲν αὐτοῖς λείπῃ 1 Here, **so that** indicates the way in which Titus is to send off these men. Alternate translation: “in such a way that they lack nothing” +3:13 xy31 rc://*/ta/man/translate/figs-doublenegatives ἵνα μηδὲν αὐτοῖς λείπῃ 1 You can state this positively. Alternate translation: “so that they have everything that they need” +3:14 fw98 rc://*/ta/man/translate/figs-ellipsis οἱ ἡμέτεροι 1 Here, **our own** refers to the believers in Crete. Alternate translation: “our own people” +3:14 xy33 rc://*/ta/man/translate/figs-exclusive οἱ ἡμέτεροι 1 Here, **our** includes Paul and Titus. The form should be either dual or inclusive, if your language marks this distinction. +3:14 tn24 rc://*/ta/man/translate/figs-explicit εἰς τὰς ἀναγκαίας χρείας 1 Here **essential needs** refers to things that people must have in order to live. You could include this information if that would be helpful to your readers. Alternate translation: “that enable them to help people who lack necessary things” 3:14 mji4 rc://*/ta/man/translate/figs-metaphor ἵνα μὴ ὦσιν ἄκαρποι 1 Paul speaks of people doing good work as if they were trees bearing good fruit. Alternate translation: “so that they will not lead useless lives” -3:14 xy32 rc://*/ta/man/translate/figs-doublenegatives ἵνα μὴ ὦσιν ἄκαρποι 1 You can state this positively: “in this way they will be fruitful” or “in this way they will be productive” -3:15 j3y2 0 # General Information:\n\nPaul ends his letter to Titus. -3:15 abci ἀσπάζονταί σε 1 Here, **you** is singular. This is a personal greeting to Titus. -3:15 k1sa οἱ μετ’ ἐμοῦ πάντες 1 Alternate translation: “All the people who are with me” or “All of the believers who are here with me” -3:15 f4vc τοὺς φιλοῦντας ἡμᾶς ἐν πίστει 1 This could refer to: (1) the believers who love us. (2) the believers who love us because we share the same belief. +3:14 xy32 rc://*/ta/man/translate/figs-doublenegatives ἵνα μὴ ὦσιν ἄκαρποι 1 You can state this positively. Alternate translation: “in this way they will be fruitful” or “in this way they will be productive” +3:15 abci rc://*/ta/man/translate/figs-yousingular ἀσπάζονταί σε 1 Here, **you** is singular. This is a personal greeting to Titus. +3:15 k1sa rc://*/ta/man/translate/figs-explicit οἱ μετ’ ἐμοῦ πάντες 1 Alternate translation: “All the people who are with me” or “All of the believers who are here with me” +3:15 f4vc rc://*/ta/man/translate/figs-idiom τοὺς φιλοῦντας ἡμᾶς ἐν πίστει 1 Here, **in faith** is an idiom that refers to those who share the same faith. If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “the believers who love us because we share the same belief” or “all those who love us and believe as we do” 3:15 xy35 rc://*/ta/man/translate/figs-exclusive ἡμᾶς 1 Here, **us** is probably exclusive and refers to Paul and the group of believers with him. Paul is sending greetings from this group to the group of believers that is with Titus on Crete. -3:15 kx83 ἡ χάρις μετὰ πάντων ὑμῶν 1 This was a common Christian greeting. Alternate translation: “May God’s grace be with you” or “I ask that God will be gracious to all of you” -3:15 xy34 ὑμῶν 1 Here, **you** is plural. This blessing is for Titus and all of the believers there in Crete. +3:15 kx83 rc://*/ta/man/translate/translate-blessing ἡ χάρις μετὰ πάντων ὑμῶν 1 This was a common Christian greeting and is also a blessing. Express this in a form that would be understood as a blessing in your language. Alternate translation: “May God’s grace be with you” or “I ask that God will be gracious to all of you” +3:15 xy34 rc://*/ta/man/translate/figs-yousingular ὑμῶν 1 Here, **you** is plural. This blessing is for Titus and for all of the believers there in Crete. From d3395d2d3fc2e08206636c90cca0ba105ef7c0e4 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Wed, 2 Aug 2023 17:32:56 +0000 Subject: [PATCH 026/127] Merge justplainjane47-tc-create-1 into master by justplainjane47 (#3415) --- tn_JOB.tsv | 22 +++++++++++----------- 1 file changed, 11 insertions(+), 11 deletions(-) diff --git a/tn_JOB.tsv b/tn_JOB.tsv index 271facbd8f..b969942e41 100644 --- a/tn_JOB.tsv +++ b/tn_JOB.tsv @@ -1554,7 +1554,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 21:6 f8uu rc://*/ta/man/translate/figs-personification וְ⁠אָחַ֥ז בְּ֝שָׂרִ֗⁠י פַּלָּצֽוּת 1 Job is speaking of **trembling** as if it were a living thing that could seize his **flesh**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and my flesh trembles” 21:6 suz1 rc://*/ta/man/translate/figs-synecdoche וְ⁠אָחַ֥ז בְּ֝שָׂרִ֗⁠י פַּלָּצֽוּת 1 Job is using one part of himself, his **flesh**, to mean his whole body. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and my whole body trembles” 21:7 i446 rc://*/ta/man/translate/figs-rquestion מַדּ֣וּעַ רְשָׁעִ֣ים יִחְי֑וּ עָ֝תְק֗וּ גַּם־גָּ֥בְרוּ חָֽיִל 1 Job is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “The wicked should not live, grow old, and become mighty in power!” -21:7 j637 rc://*/ta/man/translate/figs-nominaladj רְשָׁעִ֣ים 1 As the General Notes to this chapter discuss, here as in several other places in the chapter, Job is using the adjective **wicked** as a noun to mean a certain group of people. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “wicked people” +21:7 j637 rc://*/ta/man/translate/figs-nominaladj רְשָׁעִ֣ים 1 As the General Notes to this chapter discuss, here, as in several other places in the chapter, Job is using the adjective **wicked** as a noun to mean a certain group of people. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “wicked people” 21:8 w7je rc://*/ta/man/translate/figs-metaphor זַרְעָ֤⁠ם נָכ֣וֹן 1 Here the term **seed** means “children.” It is a word picture. Just as plants produce seeds that grow into many more plants, so people can have many children. Alternate translation: “Their children are established” 21:8 j638 rc://*/ta/man/translate/figs-activepassive זַרְעָ֤⁠ם נָכ֣וֹן 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “Their children grow up” 21:8 j639 rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵי⁠הֶ֣ם 1 Here the word **faces** represents the presence of people by association with the way people can see the face of someone who is present. Alternate translation: “in their presence” or “in their homes” @@ -1614,7 +1614,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 21:24 mli3 rc://*/ta/man/translate/figs-synecdoche עֲ֭טִינָי⁠ו מָלְא֣וּ חָלָ֑ב 1 Interpreters are not entirely sure of the meaning of the word translated as **pails**. One likely interpretation is that it describes pails that people would use to collect milk from their cattle. If that is the meaning, then Job is using one aspect of this person’s prosperity, the fact that his cattle give milk abundantly, to indicate that the person is prosperous in general. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “His cattle give milk abundantly” or “He is very prosperous” 21:24 uug7 rc://*/ta/man/translate/figs-synecdoche וּ⁠מֹ֖חַ עַצְמוֹתָ֣י⁠ו יְשֻׁקֶּֽה 1 Job is using one aspect of this person’s health, the fact that the **marrow of his bones** is healthy, to indicate that the person is healthy in general. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and he is very healthy” 21:24 sa7q rc://*/ta/man/translate/figs-activepassive יְשֻׁקֶּֽה 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “is moist” -21:25 s5ge rc://*/ta/man/translate/writing-pronouns וְ⁠זֶ֗ה 1 See ho you translated the expression “This one” in [21:23](../21/23.md). Alternate translation: “But another person” +21:25 s5ge rc://*/ta/man/translate/writing-pronouns וְ⁠זֶ֗ה 1 See how you translated the expression “This one” in [21:23](../21/23.md). Alternate translation: “But another person” 21:25 m7zq rc://*/ta/man/translate/figs-idiom בְּ⁠נֶ֣פֶשׁ מָרָ֑ה 1 Like the word “bone” in verse 21, in this expression, the word **soul** indicates the essence of something. Your language may have a comparable expression that you can use in your translation. Alternate translation: “in the depths of bitterness” 21:25 k7cw rc://*/ta/man/translate/figs-abstractnouns בְּ⁠נֶ֣פֶשׁ מָרָ֑ה 1 If your language does not use an abstract noun for the idea of **bitterness**, you could express the same idea in another way. Alternate translation: “when his life is very bitter” 21:25 j662 rc://*/ta/man/translate/figs-metaphor וְ⁠לֹֽא־אָ֝כַ֗ל בַּ⁠טּוֹבָֽה 1 Job is talking about more than food here, and so when he speaks as if a person could literally have **eaten** things that are **good** (although in this case the person did not), he means experiencing those things. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “and he has not experienced the good” @@ -1627,7 +1627,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 21:27 jy5r rc://*/ta/man/translate/figs-metaphor וּ֝⁠מְזִמּ֗וֹת עָלַ֥⁠י תַּחְמֹֽסוּ 1 Job is speaking as if his friends would literally **wrest**, or yank violently out of place, **notions** or ideas to use against him. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “and the ideas you misappropriate to use against me” 21:28 j665 rc://*/ta/man/translate/figs-quotesinquotes כִּ֤י תֹֽאמְר֗וּ אַיֵּ֥ה בֵית־נָדִ֑יב וְ֝⁠אַיֵּ֗ה אֹ֤הֶל ׀ מִשְׁכְּנ֬וֹת רְשָׁעִֽים 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “For you ask where the house of the tyrant is and where the tent of the habitation of the wicked is” 21:28 n1y2 rc://*/ta/man/translate/figs-rquestion אַיֵּ֥ה בֵית־נָדִ֑יב וְ֝⁠אַיֵּ֗ה אֹ֤הֶל ׀ מִשְׁכְּנ֬וֹת רְשָׁעִֽים 1 Job is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate these questions as statements or as exclamations. Alternate translation: “The house of the tyrant is gone! The tent of the habitation of the wicked is gone!” -21:28 j666 rc://*/ta/man/translate/figs-synecdoche אַיֵּ֥ה בֵית־נָדִ֑יב וְ֝⁠אַיֵּ֗ה אֹ֤הֶל ׀ מִשְׁכְּנ֬וֹת רְשָׁעִֽים 1 In this quotation that Job attributes to his friends, he is using one possession a **prince**, his **house**, and one possession of the wicked, their **tent**, to mean all of their possessions and ultimately their lives. If it would be helpful in your language, you could state the meaning plainly. Alternate translation, as exclamations: “The tyrant no longer lives among us! The wicked no longer live among us!” +21:28 j666 rc://*/ta/man/translate/figs-synecdoche אַיֵּ֥ה בֵית־נָדִ֑יב וְ֝⁠אַיֵּ֗ה אֹ֤הֶל ׀ מִשְׁכְּנ֬וֹת רְשָׁעִֽים 1 In this quotation that Job attributes to his friends, he is using one possession of a **prince**, his **house**, and one possession of the wicked, their **tent**, to mean all of their possessions and ultimately their lives. If it would be helpful in your language, you could state the meaning plainly. Alternate translation, as exclamations: “The tyrant no longer lives among us! The wicked no longer live among us!” 21:28 j667 rc://*/ta/man/translate/figs-explicit אַיֵּ֥ה בֵית־נָדִ֑יב וְ֝⁠אַיֵּ֗ה אֹ֤הֶל ׀ מִשְׁכְּנ֬וֹת רְשָׁעִֽים 1 This quotation means implicitly that the **tyrant** and the **wicked** are no longer alive because God has killed them to punish them for doing wrong. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “God punishes the tyrant by killing him! God punishes the wicked by killing them!” 21:28 j668 rc://*/ta/man/translate/figs-genericnoun אַיֵּ֥ה בֵית־נָדִ֑יב 1 Job is not referring to a specific **tyrant**. He means tyrants in general. It may be more natural in your language to express this meaning by using plural forms. Alternate translation: “Where are the houses of tyrants?” or “Tyrants no longer live among us!” or “God punishes tyrants by killing them!” 21:28 j670 rc://*/ta/man/translate/figs-nominaladj וְ֝⁠אַיֵּ֗ה אֹ֤הֶל ׀ מִשְׁכְּנ֬וֹת רְשָׁעִֽים 1 Job is using the adjective **wicked** as a noun to mean a group of people. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Since Job is speaking of more than one person, it may be more natural in your language to use the plural form of “tent.” Alternate translation: “Where are the tents in which wicked people lived?” or “Wicked people no longer live among us!” or “God punishes wicked people by killing them!” @@ -1660,7 +1660,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 21:34 j6yy rc://*/ta/man/translate/figs-rquestion וְ֭⁠אֵיךְ תְּנַחֲמ֣וּ⁠נִי הָ֑בֶל 1 Job is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “You are comforting me in vain!” 21:34 aa8a rc://*/ta/man/translate/figs-activepassive וּ֝⁠תְשֽׁוּבֹתֵי⁠כֶ֗ם נִשְׁאַר־מָֽעַל 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Job is saying that once he disregards everything that seems to be present in his friends’ **answers** but is not actually present, falsehood is the only thing that will remain. Alternate translation: “And your answers are nothing but falsehood” 21:34 j684 rc://*/ta/man/translate/figs-abstractnouns וּ֝⁠תְשֽׁוּבֹתֵי⁠כֶ֗ם נִשְׁאַר־מָֽעַל 1 If your language does not use an abstract noun for the idea of **falsehood**, you could express the same idea in another way. Alternate translation: “And what you are saying in answer to me is entirely false” -22:intro m13v 0 # Job 22 General Notes\n\n## Structure and formatting\n\nThis chapter is the third and last speech of Job’s friend Eliphaz. What he says in this speech is stronger than what he says in his previous two speeches. He insists that Job must have done wrong, and he suggests several specific evil things that Job may have done.\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry.\n\n## Translation issues in this chapter\n\n### Eliphaz answering Job with his own words\n\nIn several places in this chapter, Eliphaz answers Job with his own words. That is, Eliphaz uses the same expressions that Job did earlier, but with different meaning and implications. To help your readers appreciate this, you may wish to translate Eliphaz’s expressions in these places in the same way that you translated Job’s similar expressions earlier. Notes will suggest ways to do this. +22:intro m13v 0 # Job 22 General Notes\n\n## Structure and Formatting\n\nThis chapter is the third and last speech of Job’s friend Eliphaz. What he says in this speech is stronger than what he says in his previous two speeches. He insists that Job must have done wrong, and he suggests several specific evil things that Job may have done.\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry.\n\n## Translation Issues in this Chapter\n\n### Eliphaz answering Job with his own words\n\nIn several places in this chapter, Eliphaz answers Job with his own words. That is, Eliphaz uses the same expressions that Job did earlier, but with different meaning and implications. To help your readers appreciate this, you may wish to translate Eliphaz’s expressions in these places in the same way that you translated Job’s similar expressions earlier. Notes will suggest ways to do this. 22:2 r9kd rc://*/ta/man/translate/figs-rquestion הַ⁠לְ⁠אֵ֥ל יִסְכָּן־גָּ֑בֶר 1 Job is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “A man cannot be useful to God!” 22:2 j685 rc://*/ta/man/translate/figs-gendernotations גָּ֑בֶר 1 Although the term **man** is masculine, Job is using the word in a generic sense that includes both men and women. If it would be helpful to your readers, you could use a term in your language that is clearly inclusive of both men and women. Alternate translation: “a person” 22:3 h3pe rc://*/ta/man/translate/figs-rquestion הַ⁠חֵ֣פֶץ לְ֭⁠שַׁדַּי כִּ֣י תִצְדָּ֑ק וְ⁠אִם־בֶּ֝֗צַע כִּֽי־תַתֵּ֥ם דְּרָכֶֽי⁠ךָ 1 Eliphaz is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate these questions as statements or as exclamations. Alternate translation: “It is not pleasure to Shaddai that you are righteous! It is not gain to him that you perfect your ways!” @@ -1679,21 +1679,21 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 22:8 j691 rc://*/ta/man/translate/figs-123person וְ⁠אִ֣ישׁ זְ֭רוֹעַ ל֣⁠וֹ הָ⁠אָ֑רֶץ וּ⁠נְשׂ֥וּא פָ֝נִ֗ים יֵ֣שֶׁב בָּֽ⁠הּ 1 Eliphaz could mean: (1) that Job himself was this **man of arm**. In that case he would be speaking of Job in the third person, even though he was speaking directly to Job. If it would be helpful in your language, you could translate this in the second person. Alternate translation: “even though, as a man of arm, the earth was to you, and you dwelt upon it as someone lifted of face” (2) that Job showed favoritism to powerful and honored people. Alternate translation: “but you decided in favor of the man of arm and the lifted of face, so that the earth was to them and they dwelt upon it” 22:8 dj3n rc://*/ta/man/translate/figs-idiom וְ⁠אִ֣ישׁ זְ֭רוֹעַ ל֣⁠וֹ הָ⁠אָ֑רֶץ 1 The expression **the man of arm** means a powerful person. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “but the powerful person, the earth was to him” or “but as a powerful person, the earth was to you” 22:8 gry9 rc://*/ta/man/translate/figs-hyperbole ל֣⁠וֹ הָ⁠אָ֑רֶץ 1 Eliphaz is speaking as if this **man of arm** possessed the entire **earth**. He likely means that this person (possibly Job) owned much land. If it would be clearer in your language, you could use a different way to express the emphasis. Alternate translation: “he owned much land” -22:8 ti2j rc://*/ta/man/translate/figs-idiom וּ⁠נְשׂ֥וּא פָ֝נִ֗ים יֵ֣שֶׁב 1 The expression **lifted of face** means to be favored or honored. (See the discussion of the phrase “lift his face” in the General Notes to chapter 13.) Alternate translation: “and honored people” or “and you as an honored person” +22:8 ti2j rc://*/ta/man/translate/figs-idiom וּ⁠נְשׂ֥וּא פָ֝נִ֗ים יֵ֣שֶׁב 1 The expression **lifted of face** means to be favored or honored. (See the discussion of the phrase “lift his face” in the General Notes to chapter 13.) Alternate translation: “and honored people dwelt” or “and you as an honored person dwelt” 22:8 u5gg rc://*/ta/man/translate/figs-activepassive וּ⁠נְשׂ֥וּא פָ֝נִ֗ים 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “and people who received honors” 22:9 kyr7 rc://*/ta/man/translate/figs-activepassive וּ⁠זְרֹע֖וֹת יְתֹמִ֣ים יְדֻכָּֽא 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “and you have broken the arms of the fatherless” 22:9 j692 rc://*/ta/man/translate/figs-nominaladj וּ⁠זְרֹע֖וֹת יְתֹמִ֣ים יְדֻכָּֽא 1 Job is using the adjective **fatherless** as a noun to mean a certain kind of person. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent word or phrase. Alternate translation: “and you have broken the arms of orphans” 22:9 pdd7 rc://*/ta/man/translate/figs-metaphor וּ⁠זְרֹע֖וֹת יְתֹמִ֣ים יְדֻכָּֽא 1 Eliphaz is speaking as if Job had literally **broken** the **arms** of **fatherless** people. He means that Job has not helped orphans but has treated them in a way that has made them even weaker and more destitute. (As in the previous verse, the arm is a symbol of power.) If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “and you have taken advantage of orphans” or “and you have exploited orphans” 22:10 wdg6 rc://*/ta/man/translate/figs-metaphor סְבִיבוֹתֶ֣י⁠ךָ פַחִ֑ים 1 Eliphaz is speaking as if **snares** or traps were literally surrounding Job. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “you are having many different kinds of trouble” 22:10 j693 rc://*/ta/man/translate/figs-metonymy וִֽ֝⁠יבַהֶלְ⁠ךָ פַּ֣חַד פִּתְאֹֽם 1 Eliphaz is using the term **fear** by association to mean things that cause fear. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and fearful things suddenly terrify you” -22:11 j694 rc://*/ta/man/translate/figs-ellipsis אוֹ־חֹ֥שֶׁךְ לֹֽא־תִרְאֶ֑הOr darkness—you cannot see 1 Eliphaz is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “And that is why you are in darkness and cannot see” +22:11 j694 rc://*/ta/man/translate/figs-ellipsis אוֹ־חֹ֥שֶׁךְ לֹֽא־תִרְאֶ֑ה 1 Eliphaz is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “And that is why you are in darkness and cannot see” 22:11 kz5f rc://*/ta/man/translate/figs-metaphor אוֹ־חֹ֥שֶׁךְ לֹֽא־תִרְאֶ֑ה 1 Eliphaz is speaking as if Job were literally in **darkness** and could not **see** anything. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “And that is why your troubles are so great that you do not know what to do about them” 22:11 a6pa rc://*/ta/man/translate/figs-metaphor וְֽ⁠שִׁפְעַת־מַ֥יִם תְּכַסֶּֽ⁠ךָּ 1 Eliphaz is speaking as if Job were literally engulfed in deep **waters**. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “Yes, that is why you feel completely overwhelmed” 22:12 st8p rc://*/ta/man/translate/figs-rquestion הֲֽ⁠לֹא־אֱ֭לוֹהַּ גֹּ֣בַהּ שָׁמָ֑יִם 1 Eliphaz is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “God is in the height of the heavens!” 22:12 n1zi rc://*/ta/man/translate/figs-possession גֹּ֣בַהּ שָׁמָ֑יִם 1 Eliphaz is using this possessive form to describe the highest part of the **heavens**. It may be helpful clarify this for your readers. Alternate translation: “in the highest heaven” or “in heaven, above the sky” 22:12 rtk3 rc://*/ta/man/translate/figs-idiom וּ⁠רְאֵ֤ה רֹ֖אשׁ כּוֹכָבִ֣ים כִּי־רָֽמּוּ 1 In this context, the word **head** means “height.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “And behold how high the stars are” 22:12 j695 rc://*/ta/man/translate/figs-explicit וּ⁠רְאֵ֤ה רֹ֖אשׁ כּוֹכָבִ֣ים כִּי־רָֽמּוּ 1 The implication is that since God is above the stars, and the stars are very high up, the highest things that people can see, then God must be supremely high. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “God is even above the stars, even though those are the highest things that we can see” -22:13 j696 rc://*/ta/man/translate/figs-quotesinquotes וְֽ֭⁠אָמַרְתָּ מַה־יָּ֣דַֽע אֵ֑ל הַ⁠בְעַ֖ד עֲרָפֶ֣ל יִשְׁפּֽוֹט 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “But you say that God does not know what is happening here on and that he cannot judge through thick darkness” +22:13 j696 rc://*/ta/man/translate/figs-quotesinquotes וְֽ֭⁠אָמַרְתָּ מַה־יָּ֣דַֽע אֵ֑ל הַ⁠בְעַ֖ד עֲרָפֶ֣ל יִשְׁפּֽוֹט 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “But you say that God does not know what is happening here on earth and that he cannot judge through thick darkness” 22:13 y6zh rc://*/ta/man/translate/figs-rquestion מַה־יָּ֣דַֽע אֵ֑ל הַ⁠בְעַ֖ד עֲרָפֶ֣ל יִשְׁפּֽוֹט 1 Eliphaz is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate these questions as statements or as exclamations. Alternate translation: “God does not know what is happening here on earth! He cannot judge through thick darkness!” 22:13 j697 rc://*/ta/man/translate/figs-metonymy הַ⁠בְעַ֖ד עֲרָפֶ֣ל יִשְׁפּֽוֹט 1 As is clear from the next verse, Eliphaz is using the expression **thick darkness** by association to mean dark clouds. If it would be helpful in your language, you could state the meaning plainly. Alternate translation, as a statement: “He cannot see through dark clouds in order to know how to judge people!” 22:14 j698 rc://*/ta/man/translate/figs-quotesinquotes עָבִ֣ים סֵֽתֶר־ל֭⁠וֹ וְ⁠לֹ֣א יִרְאֶ֑ה וְ⁠ח֥וּג שָׁ֝מַ֗יִם יִתְהַלָּֽךְ 1 If you decided in the previous verse to translate this quotation as an indirect quotation, you can continue to do that in this verse. In many languages it will not be necessary to change the wording from that of a direct quotation. @@ -1724,7 +1724,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 22:20 j713 rc://*/ta/man/translate/figs-idiom אִם־לֹ֣א נִכְחַ֣ד קִימָ֑⁠נוּ 1 The righteous and innocent people are using the word **If** to introduce a question that anticipates a negative answer. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation: “Our enemies have been cut off, have they not” 22:20 j714 rc://*/ta/man/translate/figs-rquestion אִם־לֹ֣א נִכְחַ֣ד קִימָ֑⁠נוּ 1 The righteous and innocent people are using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “Our enemies have been cut off!” 22:20 jwg8 rc://*/ta/man/translate/figs-activepassive אִם־לֹ֣א נִכְחַ֣ד קִימָ֑⁠נוּ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who does the action, the context suggests that it is God. Alternate translation: “God has cut off our enemies!” -22:20 j715 rc://*/ta/man/translate/figs-metaphor אִם־לֹ֣א נִכְחַ֣ד קִימָ֑⁠נוּ 1 To make a different point, that God actually judges wicked people in this life, Eliphaz is echoing what Job said in [21:21](../21/21.md) when he spoke of a wicked person dying as if he were literally being **cut off**, like a branch from a tree. See how you translated the similar expression there. Alternate translation: “God has ended the lives of our enemies!” +22:20 j715 rc://*/ta/man/translate/figs-metaphor אִם־לֹ֣א נִכְחַ֣ד קִימָ֑⁠נוּ 1 To make a different point, that God actually judges wicked people in this life, Eliphaz is echoing what Job said in [21:21](../21/21..md). There he spoke of a wicked person dying as if he were literally being **cut off**, like a branch from a tree. See how you translated the similar expression there. Alternate translation: “God has ended the lives of our enemies!” 22:20 j716 rc://*/ta/man/translate/figs-metaphor וְ֝⁠יִתְרָ֗⁠ם אָ֣כְלָה אֵֽשׁ 1 Eliphaz depicts innocent and righteous people as speaking as if **fire** had destroyed the **possessions** of wicked people. Eliphaz depicts them as speaking as if the fire had literally **devoured** or eaten the possessions. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “And they have lost their possessions” or “And other people will now get their possessions” 22:21 aj2c rc://*/ta/man/translate/figs-explicit הַסְכֶּן־נָ֣א עִמּ֑⁠וֹ וּ⁠שְׁלם 1 Eliphaz is echoing his own words at the beginning of this speech and Job’s words in his preceding speech. In verse 2, Eliphaz insisted that a person cannot be “useful to God,” that is, a person can do nothing to win God’s favor or to put God under obligation. Here Eliphaz uses a different form of the same verb to encourage Job to **Reconcile** with God. A person, he says, can at least cultivate a good relationship with God. Job said in [21:19](../21/19.md) that he wished God would “repay” wicked people, that is, punish them. Eliphaz uses the same verb here to encourage Job to be **at peace** with God, with the suggestion that to that end, Job should do whatever is necessary to make up for any wrong things he has done. Your language may have terms that you can use here and in [21:19](../21/19.md) and [22:2](../22/02.md) in order to show these connections. 22:21 z6jk rc://*/ta/man/translate/figs-abstractnouns וּ⁠שְׁלם 1 If your language does not use an abstract noun for the idea of **peace**, you could express the same idea in another way. Alternate translation: “and have a peaceful relationship with him” @@ -1733,7 +1733,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 22:21 j719 rc://*/ta/man/translate/figs-personification תְּֽבוֹאַתְ⁠ךָ֥ טוֹבָֽה 1 Eliphaz is speaking of **good** as if it were a living thing that could **come** to Job. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “you will have good things once again” 22:22 ll7g rc://*/ta/man/translate/figs-metonymy קַח & מִ⁠פִּ֣י⁠ו תּוֹרָ֑ה 1 Eliphaz is using the term **mouth** by association to mean what God says by using his mouth. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “let what God says instruct you” 22:22 y867 rc://*/ta/man/translate/figs-metaphor וְ⁠שִׂ֥ים אֲ֝מָרָ֗י⁠ו בִּ⁠לְבָבֶֽ⁠ךָ 1 Eliphaz is speaking as if Job could literally **set** God’s **words** in his **heart**. He is using the **heart** to represent the memory. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “yes, carefully remember his words” -22:22 dp7d rc://*/ta/man/translate/figs-metonymy וְ⁠שִׂ֥ים אֲ֝מָרָ֗י⁠ו בִּ⁠לְבָבֶֽ⁠ךָ 1 Eliphaz is using the term **words** to mean what God says by using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “yes, carefully remember what he says” +22:22 dp7d rc://*/ta/man/translate/figs-metonymy וְ⁠שִׂ֥ים אֲ֝מָרָ֗י⁠ו בִּ⁠לְבָבֶֽ⁠ךָ 1 Eliphaz is using the term **words** to mean what God says by using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and carefully remember what he says” 22:23 x1jk rc://*/ta/man/translate/grammar-connect-logic-result תִּבָּנֶ֑ה תַּרְחִ֥יק עַ֝וְלָ֗ה מֵ⁠אָהֳלֶֽ⁠ךָ 1 If it would be more natural in your language, you could reverse the order of these phrases, since the phrase **if you distance unrighteousness from your tent**, like the phrase ** If you return to Shaddai**, gives the reason for the result that would follow, **you will be built up**. Alternate translation: “if you distance unrighteousness from your tent, you will be built up” 22:23 j720 rc://*/ta/man/translate/figs-activepassive תִּבָּנֶ֑ה 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “he will build you up” 22:23 mz1i rc://*/ta/man/translate/figs-metaphor תִּבָּנֶ֑ה 1 Eliphaz is speaking as if Job were a building that God would rebuild after it had been ruined. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “God will restore you to health and prosperity” @@ -1741,7 +1741,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 22:23 j721 rc://*/ta/man/translate/figs-abstractnouns תַּרְחִ֥יק עַ֝וְלָ֗ה מֵ⁠אָהֳלֶֽ⁠ךָ 1 If your language does not use an abstract noun for the idea of **unrighteousness**, you could express the same idea in another way. Alternate translation: “if you stop doing unrighteous things” 22:24 j722 rc://*/ta/man/translate/figs-imperative וְ⁠שִׁית־עַל־עָפָ֥ר בָּ֑צֶר וּ⁠בְ⁠צ֖וּר נְחָלִ֣ים אוֹפִֽיר 1 Eliphaz is using an imperative sentence to tell the condition under which something would happen. If it would be helpful to your readers, you could translate this as a conditional sentence. Alternate translation: “Now if you set your gold in the dust, and Ophir among the stones of the torrents” 22:24 u6qk rc://*/ta/man/translate/figs-metaphor וְ⁠שִׁית־עַל־עָפָ֥ר בָּ֑צֶר וּ⁠בְ⁠צ֖וּר נְחָלִ֣ים אוֹפִֽיר 1 Eliphaz is speaking as if he wants Job literally to throw away his **gold**, including the fine gold he has from the land of **Ophir**, so that it lands **in the dust** and **among the stones of the torrents**. He means that Job should not depend on gold as a source of security. If it would be clearer in your language, you could state the meaning plainly. Alternate translation, combining the parallel statements into a single statement and conveying the emphasis of the parallelism in another way: “Now if you do not rely on gold at all” -22:24 j723 rc://*/ta/man/translate/figs-synecdoche וְ⁠שִׁית־עַל־עָפָ֥ר בָּ֑צֶר וּ⁠בְ⁠צ֖וּר נְחָלִ֣ים אוֹפִֽיר 1 Eliphaz is using one type of wealth, **gold**, including fine gold from **Ophir**, to mean wealth in general. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “And abandon your all of your wealth” or “Now if you do not rely on wealth at all” +22:24 j723 rc://*/ta/man/translate/figs-synecdoche וְ⁠שִׁית־עַל־עָפָ֥ר בָּ֑צֶר וּ⁠בְ⁠צ֖וּר נְחָלִ֣ים אוֹפִֽיר 1 Eliphaz is using one type of wealth, **gold**, including fine gold from **Ophir**, to mean wealth in general. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “And abandon all of your wealth” or “Now if you do not rely on wealth at all” 22:24 g8dq rc://*/ta/man/translate/translate-names אוֹפִֽיר 1 The word **Ophir** is the name of a land that produced gold of excellent quality. 22:24 m1gk rc://*/ta/man/translate/figs-ellipsis אוֹפִֽיר 1 Eliphaz is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “set Ophir” 22:24 j724 rc://*/ta/man/translate/figs-metonymy אוֹפִֽיר 1 Eliphaz is using the name **Ophir** by association to mean gold from the country of Ophir. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “set the gold of Ophir” @@ -1766,7 +1766,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 22:30 j736 rc://*/ta/man/translate/figs-activepassive וְ֝⁠נִמְלַ֗ט 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “indeed, God will rescue him” 22:30 wrz4 rc://*/ta/man/translate/figs-metonymy בְּ⁠בֹ֣ר כַּפֶּֽי⁠ךָ 1 Eliphaz is likely using the term **hands** by association to mean “prayers,” since people in this culture lifted their hands when they prayed. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “through the cleanness of your prayers” 22:30 f84n rc://*/ta/man/translate/figs-metaphor בְּ⁠בֹ֣ר כַּפֶּֽי⁠ךָ 1 Eliphaz is speaking as if Job would have literally refrained from doing things that would make his **hands** dirty. He means that Job would not have done wrong things, and so he could offer prayers to God as an innocent person whose prayers God would answer. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “through the prayers that you, as an innocent person, offer for him” -23:intro fb42 0 # Job 23 General Notes\n\n## Structure and formatting\n\nThis chapter is the beginning of Job’s response to Eliphaz’s third and final speech. Job’s response continues in the next chapter.\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry.\n\n## Special concepts in this chapter\n\n### Legal proceeding\n\nIn this chapter, Job speaks of making a legal case to prove his innocence to God. As a note to [9:3](../09/03.md) explains, in this culture, people typically presented such cases to community leaders in public places such as the gate of a town. Each party in a dispute would question the other party in the presence of the leaders, and the leaders would then discuss the case and decide which party was guilty and which party was innocent. However, the Bible indicates that judges would also travel around from place to place and hear cases. For example, [1 Samuel 7:16–17](../1sa/07/16.md) says that Samuel “went around to Bethel and Gilgal and Mizpah and judged Israel in all those places.” Job is envisioning God serving as this kind of judge and hearing his case. In your translation, express his language in such a way that readers who are familiar with the legal process in your own culture will recognize what Job is saying.n\n## Translation issues in this chapter\n\n### “he,” “him,” and “his”\n\nThe pronouns “he,” “him,” and “his” refer to God throughout this chapter. The UST models how a translation may say “God” regularly in order to make this clear.\n\n###“my hand” or “his hand” (23:2)\n\nIn verse 2, Hebrew manuscripts read “my hand.” The ULT follows that reading. Some ancient translations of the Hebrew Bible into other languages say “his hand,” and some modern versions follow that reading. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of ULT. +23:intro fb42 0 # Job 23 General Notes\n\n## Structure and Formatting\n\nThis chapter is the beginning of Job’s response to Eliphaz’s third and final speech. Job’s response continues in the next chapter.\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry.\n\n## Special concepts in this chapter\n\n### Legal proceeding\n\nIn this chapter, Job speaks of making a legal case to prove his innocence to God. As a note to [9:3](../09/03.md) explains, in this culture, people typically presented such cases to community leaders in public places such as the gate of a town. Each party in a dispute would question the other party in the presence of the leaders, and the leaders would then discuss the case and decide which party was guilty and which party was innocent. However, the Bible indicates that judges would also travel around from place to place and hear cases. For example, [1 Samuel 7:16–17](../1sa/07/16.md) says that Samuel “went around to Bethel and Gilgal and Mizpah and judged Israel in all those places.” Job is envisioning God serving as this kind of judge and hearing his case. In your translation, express his language in such a way that readers who are familiar with the legal process in your own culture will recognize what Job is saying.n\n## Translation issues in this chapter\n\n### “he,” “him,” and “his”\n\nThe pronouns “he,” “him,” and “his” refer to God throughout this chapter. The UST models how a translation may say “God” regularly in order to make this clear.\n\n###“my hand” or “his hand” (23:2)\n\nIn verse 2, Hebrew manuscripts read “my hand.” The ULT follows that reading. Some ancient translations of the Hebrew Bible into other languages say “his hand,” and some modern versions follow that reading. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of ULT. 23:2 fi9s rc://*/ta/man/translate/figs-explicit גַּם־הַ֭⁠יּוֹם 1 Job is using this expression to emphasize to his friends that their arguments have not changed his situation at all.. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “Despite all the things you have said to me,” 23:2 ke1p rc://*/ta/man/translate/figs-metaphor מְרִ֣י שִׂחִ֑⁠י 1 Job is speaking as if his **complaint** about what has happened to him is **bitter** or bad-tasting. The image is that what he says is so unpleasant that it leaves a bad taste in his mouth when he says it. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “I have many unpleasant things to complain about” 23:2 cm2j rc://*/ta/man/translate/figs-metaphor יָ֝דִ֗⁠י כָּבְדָ֥ה עַל־אַנְחָתִֽ⁠י 1 Job is speaking as if he were literally holding his **hand** down hard on his **groaning** in order to suppress it. He means that there is more that he could groan or complain about than he has actually stated yet. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “I have been suppressing my groaning” From c3a8d37053a00443423acedddf02a384e00663ca Mon Sep 17 00:00:00 2001 From: Grant_Ailie Date: Wed, 2 Aug 2023 18:20:43 +0000 Subject: [PATCH 027/127] Merge Grant_Ailie-tc-create-1 into master by Grant_Ailie (#3421) --- tn_SNG.tsv | 16 +++++++--------- 1 file changed, 7 insertions(+), 9 deletions(-) diff --git a/tn_SNG.tsv b/tn_SNG.tsv index 7d33dc8648..bc4e01c47f 100644 --- a/tn_SNG.tsv +++ b/tn_SNG.tsv @@ -326,15 +326,13 @@ front:intro an3g 0 # Introduction to the Song of Songs\n\n## Part 1: General 5:6 b7qk לְ⁠דוֹדִ֔⁠י וְ⁠דוֹדִ֖⁠י 1 See how you translated the phrase **my beloved** in [1:13](../01/13.md). 5:6 y1yc rc://*/ta/man/translate/figs-go עָבָ֑ר 1 Your language may say “went” rather than **gone** in contexts such as this. Use whichever is more natural. Alternate translation: “and went” 5:6 fxej rc://*/ta/man/translate/figs-go נַפְשִׁ⁠י֙ יָֽצְאָ֣ה 1 Your language may say “gone” rather than **went** in contexts such as this. Use whichever is more natural. Alternate translation: “My soul had gone out” -5:6 z8na rc://*/ta/man/translate/figs-idiom נַפְשִׁ⁠י֙ יָֽצְאָ֣ה 1 Here, **soul** represents the entire person, and the phrase **My soul went out** is a Hebrew idiom which means to feel extreme despair. If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “My heart sank” -5:6 s6qy rc://*/ta/man/translate/figs-explicit וְ⁠לֹ֥א עָנָֽ⁠נִי 1 The reason the man did not answer is because he was not there. If your readers might mistakenly think that the phrase **he did not answer me** implies that the man was present and chose not to answer, you could state explicitly that the man was not there or use a phrase that more clearly expresses the reason that the man did not answer was because he was not there. Alternate translation: “but he did not answer me because he was not there” or “but there was no answer” -5:7 a9yk The watchmen 0 men who have the job of keeping guard of the town at night to keep the people safe. See how you translated this in [Song of Songs 3:3](../03/03.md). -5:7 rqq4 as they were making their rounds in the city 0 “who were walking around the city on the walls.” See how you translated this in [Song of Songs 3:3](../03/03.md). -5:7 v79f found me 0 found the woman -5:7 zhf3 struck me 0 Alternate translation: “beat me” or “hit me” -5:7 q2vt wounded me 0 Alternate translation: “injured me” -5:7 euu8 the guards on the walls 0 Alternate translation: “the men who guard the walls” -5:7 h38e cloak 0 a garment that people wore over the other clothing on their upper body when they went outdoors in public +5:6 z8na rc://*/ta/man/translate/figs-idiom נַפְשִׁ⁠י֙ יָֽצְאָ֣ה 1 Here, **soul** represents the entire person, and the phrase **My soul went out** is a Hebrew idiom that means means to feel extreme despair. If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “My heart sank” +5:6 s6qy rc://*/ta/man/translate/figs-explicit וְ⁠לֹ֥א עָנָֽ⁠נִי 1 The reason the man did not answer is because he was not there. If your readers might mistakenly think that the phrase **he did not answer me** implies that the man was present and chose not to answer, you could state explicitly that the man was not there or you could use a different phrase. Alternate translation: “but he did not answer me because he was not there” or “but there was no answer” +5:7 a9yk rc://*/ta/man/translate/translate-unknown מְצָאֻ֧⁠נִי הַ⁠שֹּׁמְרִ֛ים הַ⁠סֹּבְבִ֥ים בָּ⁠עִ֖יר 1 See how you translated the sentence **The guards going about in the city found me** in [3:3](../03/03.md). +5:7 fr13 rc://*/ta/man/translate/figs-infostructure הִכּ֣וּ⁠נִי פְצָע֑וּ⁠נִי נָשְׂא֤וּ אֶת־רְדִידִ⁠י֙ מֵֽ⁠עָלַ֔⁠י שֹׁמְרֵ֖י הַ⁠חֹמֽוֹת 1 If it would be more natural in your language, you could change the order of these phrases. Alternate translation: “The guards of the walls beat me and wounded me;\nthey lifted my shawl from me” +5:7 ektd rc://*/ta/man/translate/figs-explicit הִכּ֣וּ⁠נִי פְצָע֑וּ⁠נִי 1 The reason that the city watchmen **beat** and **wounded** the woman is because they thought she was a prostitute. If it would be helpful to your readers, you could indicate that explicitly as modeled by the UST. +5:7 nnql rc://*/ta/man/translate/translate-unknown אֶת־רְדִידִ⁠י֙ 1 The word translated as **shawl** could refer to: (1) a light article of clothing like a **shawl** or cloak that was worn as an outer garment and wrapped around the body. Alternate translation: “my cloak” (2) a large veil. Alternate translation: “my veil” +5:7 euu8 rc://*/ta/man/translate/figs-explicit שֹׁמְרֵ֖י הַ⁠חֹמֽוֹת 1 The phrase **The guards**, which occurs at the the beginning of this verse, refers to the same men as the phrase **the guards of the walls**. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “those guards who were going about in the city guarding the walls” 5:8 czu7 I want you to swear 0 See how you translated this in [Song of Songs 2:7](../02/07.md). 5:8 j8ub rc://*/ta/man/translate/figs-apostrophe daughters of Jerusalem 0 “young women of Jerusalem.” These young women could not hear her and were not present, but the woman speaks as if they were present and could hear her. See how you translated this in [Song of Songs 2:7](../02/07.md). 5:8 w1ul rc://*/ta/man/translate/figs-rquestion my beloved—What will you make known to him?—that I am 0 The woman uses a question to introduce what she wants the daughters of Jerusalem to tell her beloved. Alternate translation: “my beloved, this is what I want you to say to him: tell him that” From 1ab9eacb6dcf26def4cbc16e1023875ee06c4d72 Mon Sep 17 00:00:00 2001 From: Stephen Wunrow Date: Wed, 2 Aug 2023 19:40:29 +0000 Subject: [PATCH 028/127] Merge stephenwunrow-tc-create-1 into master by stephenwunrow (#3417) Co-authored-by: stephenwunrow Reviewed-on: https://git.door43.org/unfoldingWord/en_tn/pulls/3417 --- tn_LUK.tsv | 214 ++++++++++++++++++++++---------------------- tn_MRK.tsv | 258 ++++++++++++++++++++++++++--------------------------- 2 files changed, 232 insertions(+), 240 deletions(-) diff --git a/tn_LUK.tsv b/tn_LUK.tsv index 66b88bce8b..d8bf4351df 100644 --- a/tn_LUK.tsv +++ b/tn_LUK.tsv @@ -499,7 +499,7 @@ front:intro uk55 0 # Introduction to the Gospel of Luke\n\n## Part 1: General 3:7 g7tw rc://*/ta/man/translate/figs-metonymy ἀπὸ τῆς μελλούσης ὀργῆς 1 John is using the word **wrath** to refer to God’s punishment. This is by association with the way that punishment is an expression of God’s **wrath** or displeasure over sin. Alternate translation: “from the punishment that God is sending” 3:8 pz16 rc://*/ta/man/translate/figs-metaphor ποιήσατε & καρποὺς ἀξίους τῆς μετανοίας 1 John is comparing a person’s behavior to **fruits**. Just as a plant is expected to produce fruit that is appropriate for that kind of plant, a person who says that he has repented is expected to live righteously. Alternate translation: “do the good things that will show that you have stopped sinning” 3:8 l184 rc://*/ta/man/translate/figs-abstractnouns ἀξίους τῆς μετανοίας 1 If it would be helpful in your language, you could express the idea behind the abstract noun **repentance** with an equivalent phrase. Alternate translation: “that will show that you have stopped sinning” -3:8 l185 rc://*/ta/man/translate/figs-quotesinquotes μὴ ἄρξησθε λέγειν ἐν ἑαυτοῖς, πατέρα ἔχομεν τὸν Ἀβραάμ 1 **We have Abraham as our father** is a quotation within a quotation. Luke is quoting John’s words to the crowd, and John is quoting something that the crowds might wrongly think. If it would be helpful in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “do not try to reassure yourselves with the thought that Abraham is your father” +3:8 l185 rc://*/ta/man/translate/figs-quotesinquotes μὴ ἄρξησθε λέγειν ἐν ἑαυτοῖς, πατέρα ἔχομεν τὸν Ἀβραάμ 1 **We have Abraham {as} father** is a quotation within a quotation. Luke is quoting John’s words to the crowd, and John is quoting something that the crowds might wrongly think. If it would be helpful in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “do not try to reassure yourselves with the thought that you have Abraham as father” 3:8 l186 rc://*/ta/man/translate/figs-metaphor πατέρα ἔχομεν τὸν Ἀβραάμ 1 Here, **Father** means “ancestor.” Alternate translation: “Abraham is our ancestor” 3:8 l187 rc://*/ta/man/translate/figs-exclusive πατέρα ἔχομεν τὸν Ἀβραάμ 1 John is suggesting something the people might say about themselves, as opposed to others, so if your language distinguishes between exclusive and inclusive “we” and “us,” use the exclusive form here. 3:8 l188 rc://*/ta/man/translate/figs-metaphor πατέρα ἔχομεν τὸν Ἀβραάμ 1 Here, the word **father** means “ancestor.” Alternate translation: “Abraham is our ancestor” @@ -509,7 +509,7 @@ front:intro uk55 0 # Introduction to the Gospel of Luke\n\n## Part 1: General 3:8 pi82 ἐκ τῶν λίθων τούτων 1 John was probably referring to actual **stones** lying along the Jordan River. Alternate translation: “from these stones here” 3:9 r5pa rc://*/ta/man/translate/figs-activepassive ἤδη & ἡ ἀξίνη πρὸς τὴν ῥίζαν τῶν δένδρων κεῖται 1 If it would be helpful in your language, you could express this with an active form. Alternate translation: “the person who is going to cut down the tree has already placed his ax against the roots” 3:9 l190 rc://*/ta/man/translate/figs-metaphor ἤδη & ἡ ἀξίνη πρὸς τὴν ῥίζαν τῶν δένδρων κεῖται 1 This is a figurative way of saying that punishment is just about to begin. Alternate translation: “God is even now getting his punishment ready” -3:9 l8it rc://*/ta/man/translate/figs-activepassive πᾶν & δένδρον μὴ ποιοῦν καρπὸν καλὸν, ἐκκόπτεται καὶ εἰς πῦρ βάλλεται 1 If it would be helpful in your language, you could express this with active forms. Alternate translation: “this person will chop down every tree that does not produce good fruit and throw it into the fire” +3:9 l8it rc://*/ta/man/translate/figs-activepassive πᾶν & δένδρον μὴ ποιοῦν καρπὸν καλὸν, ἐκκόπτεται καὶ εἰς πῦρ βάλλεται 1 If it would be helpful in your language, you could express this with active forms. Alternate translation: “this person will chop down every tree not producing good fruit and throw it into the fire” 3:9 l191 rc://*/ta/man/translate/figs-metaphor πᾶν & δένδρον μὴ ποιοῦν καρπὸν καλὸν, ἐκκόπτεται καὶ εἰς πῦρ βάλλεται 1 This is a figurative way of describing punishment. Alternate translation: “God will certainly punish every person who does not do what is right” 3:10 ak6i rc://*/ta/man/translate/figs-quotemarks ἐπηρώτων αὐτὸν & λέγοντες 1 Luke uses the word **saying** to introduce his quotation of what the crowds were asking John. Here and throughout the book, if you indicate the quotation in some other way, such as with quotation marks or with some other punctuation or convention that your language uses, you do not need to represent this word in your translation. 3:11 g3ip rc://*/ta/man/translate/figs-hendiadys ἀποκριθεὶς δὲ ἔλεγεν αὐτοῖς 1 Together the words **answering** and **said** mean that John responded to the question that the crowds asked. Alternate translation: “So he responded to them” @@ -601,14 +601,14 @@ front:intro uk55 0 # Introduction to the Gospel of Luke\n\n## Part 1: General 4:9 g2n5 rc://*/ta/man/translate/grammar-connect-condition-hypothetical εἰ Υἱὸς εἶ τοῦ Θεοῦ, βάλε σεαυτὸν ἐντεῦθεν κάτω 1 The devil is suggesting that this is a hypothetical condition, that Jesus will be able to jump safely from this great height if he really is the **Son of God**. The devil is speaking as if it is uncertain who Jesus is in order to challenge him to do this miracle to prove that he really is the **Son of God**. Alternate translation: “Prove that you are the Son of God by jumping safely from this great height” 4:9 j9nx rc://*/ta/man/translate/guidelines-sonofgodprinciples Υἱὸς & τοῦ Θεοῦ 1 **Son of God** is an important title for Jesus. Even the devil knew its significance. 4:9 i81s rc://*/ta/man/translate/figs-explicit βάλε σεαυτὸν ἐντεῦθεν κάτω 1 The exact location of the part of the temple that Luke describes is uncertain. However, the implication is that it was one of the places on the temple roof from which people would fall several hundred feet into the Kidron Valley if they jumped or slipped off. Make sure it is clear in your translation that this would ordinarily have been a deadly fall. Alternate translation: “jump from this great height” -4:10 l209 rc://*/ta/man/translate/figs-quotesinquotes γέγραπται γὰρ, ὅτι τοῖς ἀγγέλοις αὐτοῦ ἐντελεῖται περὶ σοῦ, τοῦ διαφυλάξαι σε 1 If it would be helpful in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “For it is written that he will give orders to his angels regarding you, to protect you” +4:10 l209 rc://*/ta/man/translate/figs-quotesinquotes γέγραπται γὰρ, ὅτι τοῖς ἀγγέλοις αὐτοῦ ἐντελεῖται περὶ σοῦ, τοῦ διαφυλάξαι σε 1 If it would be helpful in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “For it is written that he will give orders to his angels concerning you, to protect you” 4:10 f5dn rc://*/ta/man/translate/figs-explicit γέγραπται γὰρ 1 The devil implies that his quote from the Psalms means that if Jesus really is the Son of God, he will not be hurt if he jumps from this great height. If it would be helpful to your readers, you could state that explicitly, as UST does. Alternate translation: “You will not be hurt, because it is written” 4:10 s2g4 rc://*/ta/man/translate/figs-activepassive γέγραπται 1 If it would be helpful in your language, you could express this with an active form, and you could state what is doing the action. Alternate translation: “the Scriptures say” 4:10 nld8 rc://*/ta/man/translate/writing-pronouns τοῖς ἀγγέλοις αὐτοῦ ἐντελεῖται περὶ σοῦ, τοῦ διαφυλάξαι σε 1 **He** refers to God. Alternate translation: “God will order his angels to protect you” 4:11 l210 rc://*/ta/man/translate/figs-quotesinquotes καὶ, ὅτι ἐπὶ χειρῶν ἀροῦσίν σε, μήποτε προσκόψῃς πρὸς λίθον τὸν πόδα σου 1 If it would be helpful in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “and that they will lift you up in their hands, so that you will not strike your foot against a stone” 4:11 l211 rc://*/ta/man/translate/figs-synecdoche μήποτε προσκόψῃς πρὸς λίθον τὸν πόδα σου 1 The Scriptures are using one way of being hurt to mean all ways of being hurt. Alternate translation: “so that you will not get hurt” 4:12 l212 rc://*/ta/man/translate/figs-hendiadys ἀποκριθεὶς εἶπεν αὐτῷ ὁ Ἰησοῦς 1 Together the words **answering** and **said** mean that Jesus responded to the challenge that the devil posed. Alternate translation: “Jesus responded to him” -4:12 l213 rc://*/ta/man/translate/figs-quotesinquotes εἴρηται, οὐκ ἐκπειράσεις Κύριον τὸν Θεόν σου 1 If it would be helpful in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “It is said that one must not put the Lord his God to the test” +4:12 l213 rc://*/ta/man/translate/figs-quotesinquotes εἴρηται, οὐκ ἐκπειράσεις Κύριον τὸν Θεόν σου 1 If it would be helpful in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “It is said that one must not test the Lord his God” 4:12 fy8d rc://*/ta/man/translate/figs-explicit εἴρηται 1 Jesus clearly implies in his answer that he is rejecting the devil’s challenge. If it would be helpful to your readers, you could state that explicitly, as UST does. Alternate translation: “Jesus replied, ‘No, I will not do that, because it is said’” 4:12 cf6c rc://*/ta/man/translate/figs-activepassive εἴρηται 1 If it would be helpful in your language, you could express this with an active form, and you could state what is doing the action. Alternate translation: “The Scriptures say” 4:12 gf8h rc://*/ta/man/translate/figs-declarative οὐκ ἐκπειράσεις Κύριον τὸν Θεόν σου 1 The Scriptures are using a statement to give a command. Alternate translation: “You must not test the Lord your God” @@ -690,7 +690,7 @@ front:intro uk55 0 # Introduction to the Gospel of Luke\n\n## Part 1: General 4:36 dgz3 rc://*/ta/man/translate/figs-doublet ἐν ἐξουσίᾳ καὶ δυνάμει ἐπιτάσσει τοῖς ἀκαθάρτοις πνεύμασιν 1 The words **authority** and **power** mean similar things. The people use the two terms together to emphasize what great control Jesus has over unclean spirits. If it would be helpful in your language, you could combine these terms in a single phrase that would similarly express this emphasis. Alternate translation: “he has complete authority over the unclean spirits” 4:37 q25f rc://*/ta/man/translate/writing-endofstory καὶ ἐξεπορεύετο ἦχος περὶ αὐτοῦ 1 This is a comment about what happened after the story as a result of the events within the story itself. 4:37 l239 rc://*/ta/man/translate/grammar-connect-logic-result καὶ 1 Luke uses the word **And** to introduce the results of what the previous sentence described. Alternate translation: “As a result” -4:37 xca8 rc://*/ta/man/translate/figs-personification ἐξεπορεύετο ἦχος περὶ αὐτοῦ 1 Luke speaks of this **news** as if it were something that could spread around actively by itself. As in [4:14](../04/14.md), this expression means that those who heard about Jesus told other people about him, who told even more people about him. Alternate translation: “people began to spread the news about Jesus” +4:37 xca8 rc://*/ta/man/translate/figs-personification ἐξεπορεύετο ἦχος περὶ αὐτοῦ 1 Luke speaks of this **report** as if it were something that could spread around actively by itself. As in [4:14](../04/14.md), this expression means that those who heard about Jesus told other people about him, who told even more people about him. Alternate translation: “people began to spread the report about Jesus” 4:38 jn3a rc://*/ta/man/translate/writing-newevent δὲ 1 Luke uses the word **Then** to introduce a new event. 4:38 l240 rc://*/ta/man/translate/writing-participants Σίμωνος 1 Luke is introducing a new character into the story. If it would be helpful to your readers, you could state a little bit more about him here to help them recognize him later. Alternate translation: “a man named Simon, who would become one of his disciples” 4:38 tf3d πενθερὰ & τοῦ Σίμωνος 1 This means the mother of Simon’s wife. In your translation, you could use the term or expression in your own language for this relationship. @@ -709,7 +709,7 @@ front:intro uk55 0 # Introduction to the Gospel of Luke\n\n## Part 1: General 4:42 rt5n γενομένης & ἡμέρας 1 Alternate translation: “at sunrise” or “at dawn” 4:42 d1pr ἔρημον τόπον 1 Alternate translation: “a deserted place” or “a place where there were no people” 4:42 l243 κατεῖχον αὐτὸν τοῦ μὴ πορεύεσθαι ἀπ’ αὐτῶν 1 Alternate translation: “they tried to keep him from leaving them” -4:43 l244 rc://*/ta/man/translate/figs-abstractnouns εὐαγγελίσασθαί & τὴν Βασιλείαν τοῦ Θεοῦ 1 See the discussion of this concept in Part 2 of the General Introduction to the Gospel of Luke. If it would be helpful in your language, you could express the idea behind the abstract noun **kingdom** with a verb such as “rule.” Alternate translation: “announce the good news that God is going to rule” +4:43 l244 rc://*/ta/man/translate/figs-abstractnouns εὐαγγελίσασθαί & τὴν Βασιλείαν τοῦ Θεοῦ 1 See the discussion of this concept in Part 2 of the General Introduction to the Gospel of Luke. If it would be helpful in your language, you could express the idea behind the abstract noun **kingdom** with a verb such as “rule.” Alternate translation: “to announce the good news that God is going to rule” 4:43 sjy1 rc://*/ta/man/translate/figs-metonymy ταῖς ἑτέραις πόλεσιν 1 Jesus actually means the people who live in these **cities**. He is describing them by reference to something associated with them, the cities where they live. Alternate translation: “to the people in many other cities” 4:43 b45z rc://*/ta/man/translate/figs-activepassive ἐπὶ τοῦτο ἀπεστάλην 1 If it would be helpful in your language, you could express this with an active form, and you could state who did the action. Alternate translation: “this is the reason why God sent me” 4:44 s5mb rc://*/ta/man/translate/figs-explicit τῆς Ἰουδαίας 1 Since Jesus is in Galilee in this part of the Gospel of Luke, the term **Judea** here probably refers to the entire region where the Jews lived at that time. Alternate translation: “where the Jews lived” @@ -742,7 +742,7 @@ front:intro uk55 0 # Introduction to the Gospel of Luke\n\n## Part 1: General 5:12 x7ss rc://*/ta/man/translate/figs-declarative δύνασαί με καθαρίσαι 1 The man is actually using this statement to make a request. Alternate translation: “please make me clean” 5:12 ys5f rc://*/ta/man/translate/figs-explicit με καθαρίσαι 1 The man talks about becoming **clean** ceremonially, but it is implicit that he has become unclean because of his leprosy, so he is really asking Jesus to heal him of this disease. Alternate translation: “heal me from leprosy” 5:13 ziz1 rc://*/ta/man/translate/figs-imperative καθαρίσθητι 1 This was not a command that the man was capable of obeying. Instead, this was a command that directly caused the man to be healed. Alternate translation: “I heal you from your leprosy” -5:13 l48a rc://*/ta/man/translate/figs-personification ἡ λέπρα ἀπῆλθεν ἀπ’ αὐτοῦ 1 Luke speaks of the man’s **leprosy** as if it were something that could actively go **away from him**. Alternate translation: “the man no longer had leprosy” +5:13 l48a rc://*/ta/man/translate/figs-personification ἡ λέπρα ἀπῆλθεν ἀπ’ αὐτοῦ 1 Luke speaks of the man’s **leprosy** as if it were something that could actively depart **from him**. Alternate translation: “the man no longer had leprosy” 5:14 q18t rc://*/ta/man/translate/figs-quotations αὐτὸς παρήγγειλεν αὐτῷ, μηδενὶ εἰπεῖν, ἀλλὰ ἀπελθὼν 1 If it would be helpful in your language, you could translate all of Jesus’ instructions as a direct quotation. Alternate translation: “he instructed him, ‘Do not tell anyone, but go’” 5:14 l249 rc://*/ta/man/translate/figs-explicit μηδενὶ εἰπεῖν 1 The implication is that the man is not to tell anyone that Jesus healed him. If it would be helpful to your readers, you could state that explicitly. Alternate translation, as a direct quotation: “Do not tell anyone that you have been healed” 5:14 v1wn rc://*/ta/man/translate/figs-explicit προσένεγκε περὶ τοῦ καθαρισμοῦ σου καθὼς προσέταξεν Μωϋσῆς 1 Jesus assumes that the man will know that the law required a person who had been healed from a skin disease to make a specific sacrifice. This made the person ceremonially clean and they could participate once again in community religious activities. If it would be helpful to your readers, you could state that explicitly. Alternate translation: “offer the sacrifice that Moses commanded so that you could become ceremonially clean once again” @@ -795,7 +795,7 @@ front:intro uk55 0 # Introduction to the Gospel of Luke\n\n## Part 1: General 5:27 l266 rc://*/ta/man/translate/figs-idiom ἀκολούθει μοι 1 In this context, to **Follow** someone means to become that person’s disciple. Alternate translation: “Become my disciple” or “Come, follow me as your teacher” 5:27 b3tr rc://*/ta/man/translate/figs-imperative ἀκολούθει μοι 1 **Follow me** is not a command, but an invitation. Jesus is encouraging Levi to do this if he wants. Alternate translation: “I want you to become my disciple” or “I invite you to come and follow me as your teacher” 5:28 phw9 rc://*/ta/man/translate/figs-hyperbole καταλιπὼν πάντα 1 Here, **everything** is a generalization that refers to Levi’s position as a tax collector and the advantages that came with it. Alternate translation: “leaving his work as a tax collector” -5:28 abc0 rc://*/ta/man/translate/figs-events καταλιπὼν πάντα, ἀναστὰς 1 If it would be helpful in your language, you could reverse the order of these phrases. Alternate translation: “he got up and left everything behind” +5:28 abc0 rc://*/ta/man/translate/figs-events καταλιπὼν πάντα, ἀναστὰς 1 If it would be helpful in your language, you could reverse the order of these phrases. Alternate translation: “having gotten up and having left everything behind” 5:29 l267 rc://*/ta/man/translate/grammar-connect-time-sequential καὶ 1 Luke uses the word **And** to indicate that the event he will now relate came after the event he has just described. Alternate translation: “Then” 5:29 g6yt rc://*/ta/man/translate/writing-pronouns ἐν τῇ οἰκίᾳ αὐτοῦ 1 The pronoun **his** refers to Levi, not to Jesus. Alternate translation: “in his own house” 5:29 ip2m rc://*/ta/man/translate/translate-unknown κατακείμενοι 1 In this culture, the manner of eating at a feast was to lie on a couch and prop oneself up with the left arm on some pillows. Alternate translation: “lying on banqueting couches” @@ -842,7 +842,7 @@ front:intro uk55 0 # Introduction to the Gospel of Luke\n\n## Part 1: General 6:2 dum1 rc://*/ta/man/translate/figs-you τί ποιεῖτε 1 Here, **you** is plural. It refers to the disciples. 6:3 l281 rc://*/ta/man/translate/figs-hendiadys ἀποκριθεὶς πρὸς αὐτοὺς εἶπεν ὁ Ἰησοῦς 1 Together the words **answering** and **said** mean that Jesus responded to the objection that the Pharisees raised. Alternate translation: “Jesus responded to them” 6:3 vih6 rc://*/ta/man/translate/figs-rquestion οὐδὲ τοῦτο ἀνέγνωτε, ὃ ἐποίησεν Δαυεὶδ ὅτε ἐπείνασεν αὐτὸς, καὶ οἱ μετ’ αὐτοῦ ὄντες 1 Jesus does not expect the Pharisees to tell him whether they have read this passage in the Scriptures. Instead, he is using the question form to emphasize that the Pharisees should have learned a principle from that passage that indicates that they are wrong to criticize the disciples. If it would be helpful in your language, you could translate his words as a statement. It may be helpful to make this a separate sentence. Alternate translation: “The Scriptures suggest otherwise, in the passage that tells what David did when he and those who were with him were hungry.” -6:4 l282 ὡς εἰσῆλθεν εἰς τὸν οἶκον τοῦ Θεοῦ 1 If you made the first part of the quotation in [6:3](../06/03.md) a separate sentence, begin a new sentence here. Alternate translation: “He entered into the house of God” +6:4 l282 ὡς εἰσῆλθεν εἰς τὸν οἶκον τοῦ Θεοῦ 1 If you made the first part of the quotation in [6:3](../06/03.md) a separate sentence, begin a new sentence here. Alternate translation: “He went into the house of God” 6:4 l283 rc://*/ta/man/translate/figs-metaphor τὸν οἶκον τοῦ Θεοῦ 1 Jesus is describing the tabernacle as the **house of God**. He is speaking as if it were the place where God lived, since God’s presence was there. Alternate translation: “the tabernacle” 6:4 yyh2 rc://*/ta/man/translate/translate-unknown τοὺς ἄρτους τῆς Προθέσεως 1 The phrase **the bread of the presence** refers to loaves of bread that were placed on a table in the temple as an offering to God. They represented how the people of Israel lived in the **presence** of God. Alternate translation: “the bread that was offered to God” or “the bread that showed God lived among the people” 6:4 l284 οὓς οὐκ ἔξεστιν φαγεῖν, εἰ μὴ μόνους τοὺς ἱερεῖς 1 It may be helpful to make this a separate sentence. Alternate translation: “The law says that only the priests can eat that bread” @@ -955,7 +955,7 @@ front:intro uk55 0 # Introduction to the Gospel of Luke\n\n## Part 1: General 6:38 l321 rc://*/ta/man/translate/translate-unknown τὸν κόλπον ὑμῶν 1 This is a reference to the way people in this culture would form a pocket or carrying pouch from the folds of the front of their robes. If you readers would not be familiar with this practice, you could use a general expression. Alternate translation: “the folds of your robe” or “a container” 6:38 fp26 rc://*/ta/man/translate/figs-activepassive ᾧ & μέτρῳ μετρεῖτε, ἀντιμετρηθήσεται ὑμῖν 1 If it would be helpful in your language, you could express this with an active form, and you could state who would do the action. Jesus does not say exactly who will measure. This could mean: (1) “God will give to you in just as generous or stingy a way as you give to others.” (2) “people will give to you in just as generous or stingy a way as you give to others.” 6:39 bw7f rc://*/ta/man/translate/figs-parables εἶπεν δὲ καὶ παραβολὴν αὐτοῖς 1 Jesus is giving a brief illustration that teaches something true in a way that is easy to understand and remember. Alternate translation: “Then he gave them this illustration to help them understand better” -6:39 l322 rc://*/ta/man/translate/figs-gendernotations μήτι δύναται τυφλὸς τυφλὸν ὁδηγεῖν? 1 Here the word translated **blind man** is masculine, but Jesus is using it in a generic sense that includes all people. Alternate translation: “Can one person who is blind guide another person who is blind?” +6:39 l322 rc://*/ta/man/translate/figs-gendernotations μήτι δύναται τυφλὸς τυφλὸν ὁδηγεῖν? 1 Here the word translated **blind one** is masculine, but Jesus is using it in a generic sense that includes all people. Alternate translation: “Can one person who is blind guide another person who is blind?” 6:39 l323 rc://*/ta/man/translate/figs-doublenegatives μήτι δύναται τυφλὸς τυφλὸν ὁδηγεῖν? 1 The first word of this sentence in Greek is a negative word that can be used to turn a negative statement into a question that expects a negative answer. ULT shows this by adding **is he?** Your language may have other ways of asking a question that expects a negative answer, for example, by changing the word order of a positive statement. Translate this in the way that would be clearest in your language. Alternate translation: “Can one person who is blind really guide another person who is blind?” 6:39 kyt1 rc://*/ta/man/translate/figs-rquestion μήτι δύναται τυφλὸς τυφλὸν ὁδηγεῖν? 1 Jesus is not expecting the people in the crowd to tell him whether one **blind** person can guide another. He is using the question form as a teaching tool to make a point and get his listeners to reflect on it. If it would be helpful in your language, you could translate his words as a statement. Alternate translation: “We all know that one blind person cannot guide another blind person.” 6:39 nm4v rc://*/ta/man/translate/figs-metaphor τυφλὸς 1 The **blind** person represents someone who has not yet been fully trained and taught as a disciple. But since Jesus explains this figure in the next three verses, you do not need to explain it explicitly here in your own translation. @@ -1085,9 +1085,9 @@ front:intro uk55 0 # Introduction to the Gospel of Luke\n\n## Part 1: General 7:22 l373 rc://*/ta/man/translate/figs-explicit λεπροὶ καθαρίζονται 1 As in [5:12](../05/12.md), since the lepers were unclean because of their leprosy, the implication is that Jesus healed them from the disease. If it would be helpful to your readers, you could state that explicitly. Alternate translation: “people who had leprosy no longer have that disease” 7:22 qbe3 rc://*/ta/man/translate/figs-nominaladj κωφοὶ & νεκροὶ & πτωχοὶ 1 Luke is using these adjectives as nouns. If your language does not use adjectives that way, you can translate them with noun phrases. Alternate translation: “people who were deaf … people who were dead … poor people” 7:23 y4px rc://*/ta/man/translate/figs-activepassive μακάριός ἐστιν ὃς ἐὰν μὴ σκανδαλισθῇ ἐν ἐμοί 1 If it would be helpful in your language, you could express this with an active form. Alternate translation: “God will bless the person who always continues to trust me” -7:23 i7zh rc://*/ta/man/translate/figs-litotes μὴ σκανδαλισθῇ ἐν ἐμοί 1 Here Jesus is using a figure of speech that expresses a strong positive meaning by using a negative word together with a word that is the opposite of the intended meaning. Alternate translation: “who continues to trust me” +7:23 i7zh rc://*/ta/man/translate/figs-metaphor μὴ σκανδαλισθῇ ἐν ἐμοί 1 Here Jesus speaks as if he were a lump or rock that people could **stumble on**. He means that some people will reject and desert him because of what he does and because of what will happen to him. However, those who do not reject or desert him will be **blessed**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “does not desert me because of what I do” or “does not run away from me” 7:24 abcd rc://*/ta/man/translate/writing-pronouns ἤρξατο λέγειν 1 Here the pronoun **he** refers to Jesus. Alternate translation: “Jesus began to say” -7:24 h9dw rc://*/ta/man/translate/figs-rquestion τί ἐξήλθατε εἰς τὴν ἔρημον θεάσασθαι? κάλαμον ὑπὸ ἀνέμου σαλευόμενον? 1 Jesus is using these questions as a teaching tool. If it would be helpful to your readers, you could show that consequently he expects a negative answer. You could also translate these words as a statement. Alternate translation: “Did you go out into the desert just to see a reed that the wind was shaking? Of course not!” or “Surely you did not go out into the desert just to see a reed that the wind was shaking.” +7:24 h9dw rc://*/ta/man/translate/figs-rquestion τί ἐξήλθατε εἰς τὴν ἔρημον θεάσασθαι? κάλαμον ὑπὸ ἀνέμου σαλευόμενον? 1 Jesus is using these questions as a teaching tool. If it would be helpful to your readers, you could show that consequently he expects a negative answer. You could also translate these words as a statement. Alternate translation: “Did you go out into the wilderness just to see a reed that the wind was shaking? Of course not!” or “Surely you did not go out into the wilderness just to see a reed that the wind was shaking.” 7:24 l374 rc://*/ta/man/translate/figs-activepassive κάλαμον ὑπὸ ἀνέμου σαλευόμενον 1 If it would be helpful in your language, you could express this with an active form. Alternate translation: “A reed that the wind was shaking?” 7:24 gbv9 rc://*/ta/man/translate/figs-explicit κάλαμον ὑπὸ ἀνέμου σαλευόμενον 1 The implication seems to be that a **reed** swaying in the breeze by the banks of the Jordan River is a commonplace sight that no one would make a trip out into the desert just to see. Alternate translation: “An ordinary thing such as a reed that the wind was shaking?” 7:25 tcp3 rc://*/ta/man/translate/figs-rquestion ἀλλὰ τί ἐξήλθατε ἰδεῖν? ἄνθρωπον ἐν μαλακοῖς ἱματίοις ἠμφιεσμένον? 1 Jesus is using these questions as a teaching tool. If it would be helpful to your readers, you could show that consequently he expects a negative answer. You could also translate these words as a statement. Alternate translation: “Did you go out to see a man wearing splendid clothing? Of course not!” or “You certainly did not go out to see a man wearing splendid clothing.” @@ -1133,8 +1133,8 @@ front:intro uk55 0 # Introduction to the Gospel of Luke\n\n## Part 1: General 7:34 l383 rc://*/ta/man/translate/figs-metaphor ἰδοὺ 1 **Behold** focuses the attention of the listener on what the speaker is about to say. Alternate translation: “Now this is” 7:34 am9s ἄνθρωπος φάγος 1 Alternate translation: “a man who is a glutton” or “a man who eats too much” 7:34 chu4 ἄνθρωπος & οἰνοπότης 1 Alternate translation: “a man who is a drunkard” or “a man who drinks too much alcohol” -7:35 ba4g rc://*/ta/man/translate/writing-proverbs ἐδικαιώθη ἡ σοφία ἀπὸ πάντων τῶν τέκνων αὐτῆς 1 This appears to be a proverb, a short popular saying of the culture, that Jesus applied to this situation. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “the saying is true that wisdom is justified by all her children” -7:35 l384 rc://*/ta/man/translate/figs-idiom ἐδικαιώθη ἡ σοφία ἀπὸ πάντων τῶν τέκνων αὐτῆς 1 This proverb likely uses a Hebrew idiom in which the “sons” or **children** of a thing share its qualities. Alternate translation: “wisdom is justified by people who are wise themselves” +7:35 ba4g rc://*/ta/man/translate/writing-proverbs ἐδικαιώθη ἡ σοφία ἀπὸ πάντων τῶν τέκνων αὐτῆς 1 This appears to be a proverb, a short popular saying of the culture, that Jesus applied to this situation. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “the saying is true that wisdom has been justified by all her children” +7:35 l384 rc://*/ta/man/translate/figs-idiom ἐδικαιώθη ἡ σοφία ἀπὸ πάντων τῶν τέκνων αὐτῆς 1 This proverb likely uses a Hebrew idiom in which the “sons” or **children** of a thing share its qualities. Alternate translation: “wisdom has been justified by people who are wise themselves” 7:35 l385 rc://*/ta/man/translate/figs-activepassive ἐδικαιώθη ἡ σοφία ἀπὸ πάντων τῶν τέκνων αὐτῆς 1 If it would be helpful in your language, you could express this with an active form. Alternate translation: “wise people recognize when someone else is following a wise course” 7:36 fd2c rc://*/ta/man/translate/writing-newevent ἠρώτα δέ τις αὐτὸν τῶν Φαρισαίων, ἵνα φάγῃ μετ’ αὐτοῦ 1 This phrase introduces a new event. 7:36 lhd4 rc://*/ta/man/translate/writing-participants τις & τῶν Φαρισαίων 1 This phrase also introduces the Pharisee into the story. In [7:40](../07/40.md), Jesus addresses him as Simon. If it would be helpful to your readers, you could give his name here, as UST does. Alternate translation: “a Pharisee named Simon” @@ -1240,7 +1240,7 @@ front:intro uk55 0 # Introduction to the Gospel of Luke\n\n## Part 1: General 8:13 bm51 ἐν καιρῷ πειρασμοῦ 1 Alternate translation: “when they experience hardship” 8:13 e5rw rc://*/ta/man/translate/figs-metonymy ἀφίστανται 1 Jesus is using the way such people **go away** from the community of believers to mean that they stop believing. Alternate translation: “they stop believing” or “they stop being disciples” 8:14 k4u4 rc://*/ta/man/translate/figs-metaphor τὸ δὲ εἰς τὰς ἀκάνθας πεσόν, οὗτοί εἰσιν οἱ 1 Jesus continues to explain the figurative meanings of the seeds that fell in different places. Alternate translation: “In the parable, the seeds that fell among the thorns represent people” -8:14 y3ue rc://*/ta/man/translate/figs-activepassive ὑπὸ μεριμνῶν, καὶ πλούτου, καὶ ἡδονῶν τοῦ βίου & συνπνίγονται 1 If it would be helpful in your language, you could express this with an active form. Alternate translation: “the cares and riches and pleasures of this life choke them” +8:14 y3ue rc://*/ta/man/translate/figs-activepassive ὑπὸ μεριμνῶν, καὶ πλούτου, καὶ ἡδονῶν τοῦ βίου & συνπνίγονται 1 If it would be helpful in your language, you could express this with an active form. Alternate translation: “the worries and riches and pleasures of this life choke them” 8:14 uut6 μεριμνῶν 1 Alternate translation: “things that people worry about” 8:14 b384 ἡδονῶν τοῦ βίου 1 Alternate translation: “the things in this life that people enjoy” 8:14 xhv7 rc://*/ta/man/translate/figs-metaphor οὐ τελεσφοροῦσιν 1 The phrase **mature fruit** means spiritual maturity that is evidenced by godly character and loving actions. Alternate translation: “they do not mature into people of godly character who act out of love” @@ -1382,11 +1382,11 @@ front:intro uk55 0 # Introduction to the Gospel of Luke\n\n## Part 1: General 8:50 ej1b σωθήσεται 1 In this context, the word **saved** has a specific meaning, comparable in this context to the meaning “healed.” Alternate translation: “she will come back to life” 8:50 l467 rc://*/ta/man/translate/figs-activepassive σωθήσεται 1 If it would be helpful in your language, you could express this with an active form. Alternate translation: “she will come back to life” 8:51 gl9g rc://*/ta/man/translate/figs-synecdoche ἐλθὼν δὲ εἰς τὴν οἰκίαν 1 Luke says **he**, meaning Jesus, to describe the entire group that was coming with Jesus, which included his disciples and Jairus and likely others. Alternate translation: “When they arrived at the house” -8:51 qal2 rc://*/ta/man/translate/grammar-connect-exceptions οὐκ ἀφῆκεν εἰσελθεῖν τινα σὺν αὐτῷ, εἰ μὴ 1 If, in your language, it would appear that Luke was making a statement here and then contradicting it, you could reword this to avoid using an exception clause. Alternate translation: “Jesus only allowed to enter with him +8:51 qal2 rc://*/ta/man/translate/grammar-connect-exceptions οὐκ ἀφῆκεν εἰσελθεῖν τινα σὺν αὐτῷ, εἰ μὴ 1 If, in your language, it would appear that Luke was making a statement here and then contradicting it, you could reword this to avoid using an exception clause. Alternate translation: “Jesus only allowed to enter with him” 8:51 i4v1 τὸν πατέρα τῆς παιδὸς 1 The phrase **the father of the child** refers to Jairus. Alternate translation: “Jairus, the girl’s father” 8:52 tt9v rc://*/ta/man/translate/translate-symaction ἔκλαιον & πάντες καὶ ἐκόπτοντο αὐτήν 1 This was the customary way of showing grief in that culture. The term that ULT translates as **mourning** could mean that the people were pounding on their chests as a sign of grief, although Luke uses a much more specific expression to say that directly in [18:13](../18/13.md). If you think your readers might not understand the significance of these actions, you could explain generally what the people were doing. Or you could describe the actions and say why the people were doing them. Alternate translation: “they were all loudly expressing their grief” or “all the people there were wailing and pounding on their chests to show how sad they were that the girl had died” 8:52 l468 οὐ & ἀπέθανεν, ἀλλὰ καθεύδει 1 Alternate translation: “she is not dead, she is only sleeping” -8:53 nu8w rc://*/ta/man/translate/writing-pronouns κατεγέλων αὐτοῦ, εἰδότες ὅτι ἀπέθανεν 1 Alternate translation: “they laughed at Jesus because they knew that Jairus’s daughter had died” +8:53 nu8w rc://*/ta/man/translate/writing-pronouns κατεγέλων αὐτοῦ, εἰδότες ὅτι ἀπέθανεν 1 Alternate translation: “they were laughing at Jesus because they knew that Jairus’s daughter had died” 8:54 e7zt rc://*/ta/man/translate/writing-pronouns αὐτὸς & κρατήσας τῆς χειρὸς αὐτῆς 1 Alternate translation: “Jesus took hold of the girl’s hand and” 8:54 l469 rc://*/ta/man/translate/figs-imperative ἔγειρε 1 This was not a command that the girl was capable of obeying. Instead, this was a command that directly caused her to be raised from the dead. Alternate translation: “your life is restored, so get up” 8:55 k6w2 rc://*/ta/man/translate/figs-explicit ἐπέστρεψεν τὸ πνεῦμα αὐτῆς 1 The people of this time considered life to be the result of the spirit coming into a person. You could express this in the way that would be most meaningful in your culture. Alternate translation: “she started breathing again” @@ -1443,7 +1443,7 @@ front:intro uk55 0 # Introduction to the Gospel of Luke\n\n## Part 1: General 9:15 l552 rc://*/ta/man/translate/grammar-connect-logic-result καὶ 1 Luke uses the word **And** to introduce the results of what the previous sentence described. Alternate translation: “So” 9:15 xq6k rc://*/ta/man/translate/figs-parallelism ἐποίησαν οὕτως 1 These two phrases the same thing. Luke is using repetition for clarity and perhaps, by drawing things out, to create some suspense about what will happen next. If it would be helpful in your language, you could combine these phrases. Alternate translation: “the disciples had all the people sit down as Jesus had instructed” 9:16 j39h λαβὼν δὲ τοὺς πέντε ἄρτους 1 Alternate translation: “Then Jesus took the five loaves of bread” -9:16 j8y3 rc://*/ta/man/translate/figs-explicit ἀναβλέψας εἰς τὸν οὐρανὸν 1 This describes Jesus looking toward the sky. The Jews believed that **heaven**, the abode of God, was located above the sky. Alternate translation: “looking up beyond the sky towards God in heaven” +9:16 j8y3 rc://*/ta/man/translate/figs-explicit ἀναβλέψας εἰς τὸν οὐρανὸν 1 This describes Jesus looking toward the sky. The Jews believed that **heaven**, the abode of God, was located above the sky. Alternate translation: “having looked up beyond the sky towards God in heaven” 9:16 gm2v εὐλόγησεν αὐτοὺς 1 The word **them** refers to the loaves of bread and the fish, not to the people who had sat down to eat. Alternate translation: “he gave thanks for the food” 9:17 l5ml rc://*/ta/man/translate/figs-activepassive ἔφαγον καὶ ἐχορτάσθησαν πάντες 1 If it would be helpful in your language, you could express this with an active form. Alternate translation: “they all ate until they had had enough” 9:17 l487 rc://*/ta/man/translate/translate-unknown κόφινοι 1 Here, **baskets** refers to containers made of woven material. In biblical times, baskets were often made from strong plant materials, such as peels of wood or reeds that grew near the water. If your readers would not be familiar with baskets, you could use a general term. Alternate translation: “containers” @@ -1456,7 +1456,7 @@ front:intro uk55 0 # Introduction to the Gospel of Luke\n\n## Part 1: General 9:20 vy4u εἶπεν δὲ αὐτοῖς 1 Alternate translation: “Jesus said to his disciples” 9:20 l489 rc://*/ta/man/translate/figs-hendiadys Πέτρος δὲ ἀποκριθεὶς εἶπεν 1 Together the two words **answering** and **said** mean that Peter responded to the follow-up question that Jesus asked his disciples. Alternate translation: “Then Peter responded” 9:20 l490 rc://*/ta/man/translate/figs-explicit τὸν Χριστὸν τοῦ Θεοῦ 1 **Christ** is the Greek word for “Messiah.” Alternate translation: “You are the Messiah whom God promised to send” -9:21 z55q rc://*/ta/man/translate/figs-quotations αὐτοῖς, παρήγγειλεν μηδενὶ λέγειν τοῦτο 1 If it would be helpful in your language, you could make the verb rather than the object negative. You could also express this as a direct quotation. Alternate translation: “commanding them not to tell this to anyone” or “commanding them, ‘Do not tell this to anyone’” +9:21 z55q rc://*/ta/man/translate/figs-quotations παρήγγειλεν μηδενὶ λέγειν τοῦτο 1 If it would be helpful in your language, you could make the verb rather than the object negative. You could also express this as a direct quotation. Alternate translation: “commanded them not to tell this to anyone” or “commanded them, ‘Do not tell this to anyone’” 9:22 m2v8 rc://*/ta/man/translate/figs-123person δεῖ τὸν Υἱὸν τοῦ Ἀνθρώπου πολλὰ παθεῖν 1 Here Jesus is referring to himself in the third person. If it would be helpful in your language, you could translate this in the first person. Alternate translation: “I, the Son of Man, am going to have to suffer many things” 9:22 l491 rc://*/ta/man/translate/figs-explicit δεῖ τὸν Υἱὸν τοῦ Ἀνθρώπου πολλὰ παθεῖν 1 See how you translated the title **Son of Man** in [5:24](../05/24.md). Alternate translation: “I, the Messiah, am going to have to suffer many things” 9:22 j5k8 rc://*/ta/man/translate/figs-activepassive καὶ ἀποδοκιμασθῆναι ἀπὸ τῶν πρεσβυτέρων, καὶ ἀρχιερέων, καὶ γραμματέων 1 If it would be helpful in your language, you could express this with an active form. It may be helpful to begin a new sentence here. Alternate translation: “and the elders, chief priests, and scribes will reject him” or (if you translated in the first person) “and the elders, chief priests, and scribes will reject me” @@ -1473,10 +1473,9 @@ front:intro uk55 0 # Introduction to the Gospel of Luke\n\n## Part 1: General 9:23 pk72 rc://*/ta/man/translate/figs-metaphor καὶ ἀκολουθείτω μοι 1 Here, to **follow** Jesus means to obey him. Alternate translation: “and obey me in that way” 9:24 l495 rc://*/ta/man/translate/figs-idiom ὃς δ’ ἂν ἀπολέσῃ τὴν ψυχὴν αὐτοῦ ἕνεκεν ἐμοῦ 1 This phrase is an idiom. Jesus is not encouraging his disciples to do self-destructive things. Alternate translation: “but whoever is willing to give up everything for me” 9:25 lx8i rc://*/ta/man/translate/figs-rquestion τί γὰρ ὠφελεῖται ἄνθρωπος, κερδήσας τὸν κόσμον ὅλον, ἑαυτὸν δὲ ἀπολέσας ἢ ζημιωθείς? 1 Jesus does not expect his disciples to tell him what benefit this would be. Rather, he is using the question form as a teaching tool. If it would be helpful in your language, you could translate his words as a statement. Alternate translation: “It would not benefit a person to get everything he wanted in this world and yet be lost eternally.” -9:25 l496 rc://*/ta/man/translate/figs-activepassive τί γὰρ ὠφελεῖται ἄνθρωπος, κερδήσας τὸν κόσμον ὅλον, ἑαυτὸν δὲ ἀπολέσας ἢ ζημιωθείς 1 If it would be helpful in your language, you could express this with an active form. Alternate translation: “For what benefit would it be to a person to gain the whole world but to lose or destroy himself” -9:25 xsk5 rc://*/ta/man/translate/figs-doublet τί γὰρ ὠφελεῖται ἄνθρωπος, κερδήσας τὸν κόσμον ὅλον, ἑαυτὸν δὲ ἀπολέσας ἢ ζημιωθείς 1 The terms **losing** and **destroying** mean the same thing. Jesus uses them together for emphasis. Alternate translation: “For what benefit would it be to a person to get everything he wanted in this world but to completely destroy himself” +9:25 xsk5 rc://*/ta/man/translate/figs-doublet τί γὰρ ὠφελεῖται ἄνθρωπος, κερδήσας τὸν κόσμον ὅλον, ἑαυτὸν δὲ ἀπολέσας ἢ ζημιωθείς 1 The terms **losing** and **forfeiting** mean the same thing. Jesus uses them together for emphasis. Alternate translation: “For what does a person benefit to get everything he wanted in this world but to completely destroy himself” 9:25 l497 rc://*/ta/man/translate/figs-gendernotations ἄνθρωπος 1 Jesus is using the term **man** in a generic sense that includes all people. Alternate translation: “a person” -9:25 hpp5 rc://*/ta/man/translate/figs-hyperbole τί γὰρ ὠφελεῖται ἄνθρωπος, κερδήσας τὸν κόσμον ὅλον, ἑαυτὸν δὲ ἀπολέσας ἢ ζημιωθείς 1 Jesus says **the whole world** as an overstatement for emphasis. Alternate translation: “For what benefit would it be to a person to get everything he wanted in this world but to lose or destroy himself” +9:25 hpp5 rc://*/ta/man/translate/figs-hyperbole τί γὰρ ὠφελεῖται ἄνθρωπος, κερδήσας τὸν κόσμον ὅλον, ἑαυτὸν δὲ ἀπολέσας ἢ ζημιωθείς 1 Jesus says **the whole world** as an overstatement for emphasis. Alternate translation: “For what does a person benefit to get everything he wanted in this world but to lose or forfeit himself” 9:26 yrr4 rc://*/ta/man/translate/figs-metonymy τοὺς ἐμοὺς λόγους 1 Jesus is using the term **words** to describe the things he teaches by using words. Alternate translation: “my teaching” 9:26 tx1k rc://*/ta/man/translate/figs-123person ὁ Υἱὸς τοῦ Ἀνθρώπου 1 Here Jesus is referring to himself in the third person. If it would be helpful in your language, you could translate this in the first person. Alternate translation: “I, the Son of Man” 9:26 l498 rc://*/ta/man/translate/figs-explicit ὁ Υἱὸς τοῦ Ἀνθρώπου 1 See how you translated the title **Son of Man** in [5:24](../05/24.md). Alternate translation: “I, the Messiah” @@ -1525,7 +1524,7 @@ front:intro uk55 0 # Introduction to the Gospel of Luke\n\n## Part 1: General 9:39 abm3 rc://*/ta/man/translate/translate-unknown μετὰ ἀφροῦ 1 When a person is having convulsions, they can have trouble breathing or swallowing. This causes white foam to form around their mouths. Alternate translation: “and foam comes out of his mouth” 9:39 l516 rc://*/ta/man/translate/figs-litotes μόγις ἀποχωρεῖ ἀπ’ αὐτοῦ 1 The man is expressing a positive meaning by using a negative word together with a word that is the opposite of the intended meaning. Alternate translation: “it attacks him very often” 9:39 l517 rc://*/ta/man/translate/figs-metaphor συντρῖβον αὐτόν 1 The man speaks of the spirit as if it were a heavy weight whose attacks crush the boy. This is a reference to the injuries that the spirit causes. Alternate translation: “injuring him badly” -9:41 sdu1 rc://*/ta/man/translate/figs-hendiadys ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν 1 Together **answering** and **said** mean that Jesus responded to the man’s request. Alternate translation: “Then Jesus responded” +9:41 sdu1 rc://*/ta/man/translate/figs-hendiadys ἀποκριθεὶς δὲ ὁ Ἰησοῦς εἶπεν 1 Together **answering** and **said** mean that Jesus responded to the man’s request. Alternate translation: “But Jesus responded” 9:41 bi9m rc://*/ta/man/translate/figs-apostrophe ὦ γενεὰ ἄπιστος καὶ διεστραμμένη, ἕως πότε ἔσομαι πρὸς ὑμᾶς καὶ ἀνέξομαι ὑμῶν? 1 Jesus is speaking to something that he knows cannot hear him. He is addressing the entire **generation** of people who were living at that time, and they are not all present to hear him. He is doing this to show in a very strong way how he feels about this generation. He is actually speaking to the people who can hear him, the crowd that has gathered there. If your readers might not understand this kind of figurative speech, you could translate Jesus’ words as if he were speaking directly to the crowd, since they are included in the generation that Jesus is addressing. Alternate translation: “You have all gone wrong because you do not believe, so I hope I do not have to stay here and put up with you for very long!” 9:41 l518 rc://*/ta/man/translate/figs-rquestion ὦ γενεὰ ἄπιστος καὶ διεστραμμένη, ἕως πότε ἔσομαι πρὸς ὑμᾶς καὶ ἀνέξομαι ὑμῶν? 1 Jesus is using the question form for emphasis. If it would be helpful in your language, you could translate his words as a statement or exclamation. Alternate translation: “You have all gone wrong because you do not believe, so I hope I do not have to stay here and put up with you for very long!” 9:41 apa3 rc://*/ta/man/translate/figs-doublet ὦ γενεὰ ἄπιστος καὶ διεστραμμένη 1 The terms **unbelieving** and **perverted** mean similar things. Jesus uses them together for emphasis. If it would be helpful in your language, you could combine them into a single phrase. Alternate translation: “You have all gone wrong because you do not believe” @@ -1535,9 +1534,9 @@ front:intro uk55 0 # Introduction to the Gospel of Luke\n\n## Part 1: General 9:43 hz1l rc://*/ta/man/translate/figs-explicit ἐξεπλήσσοντο δὲ πάντες ἐπὶ τῇ μεγαλειότητι τοῦ Θεοῦ 1 Jesus performed the miracle, but the crowd recognized that **God** was the power behind the healing. Alternate translation: “Then they were all amazed that God would work so powerfully through Jesus in this way” 9:43 d61c rc://*/ta/man/translate/writing-pronouns πᾶσιν οἷς ἐποίει 1 The word **he** refers to Jesus, not to God the Father. Alternate translation: “everything Jesus was doing” 9:44 gah9 rc://*/ta/man/translate/figs-idiom θέσθε ὑμεῖς εἰς τὰ ὦτα ὑμῶν τοὺς λόγους τούτους 1 Jesus is using an idiom to tell his disciples to pay careful attention to what he is about to say. Alternate translation: “Now listen carefully to this and remember it” -9:44 im3l rc://*/ta/man/translate/figs-activepassive ὁ γὰρ Υἱὸς τοῦ Ἀνθρώπου μέλλει παραδίδοσθαι 1 If it would be helpful in your language, you could express this with an active form. Alternate translation: “Someone is going to betray the Son of Man” -9:44 ygr3 rc://*/ta/man/translate/figs-123person ὁ γὰρ Υἱὸς τοῦ Ἀνθρώπου μέλλει παραδίδοσθαι 1 Jesus is speaking about himself in the third person. If it would be helpful in your language, you could translate this in the first person. Alternate translation: “Someone is going to betray me, the Son of Man” -9:44 l520 rc://*/ta/man/translate/figs-explicit ὁ γὰρ Υἱὸς τοῦ Ἀνθρώπου μέλλει παραδίδοσθαι 1 See how you translated the title **Son of Man** in [5:24](../05/24.md). Alternate translation: “someone is going to betray me, the Messiah” +9:44 im3l rc://*/ta/man/translate/figs-activepassive ὁ γὰρ Υἱὸς τοῦ Ἀνθρώπου μέλλει παραδίδοσθαι 1 If it would be helpful in your language, you could express this with an active form. Alternate translation: “Someone is about to betray the Son of Man” +9:44 ygr3 rc://*/ta/man/translate/figs-123person ὁ γὰρ Υἱὸς τοῦ Ἀνθρώπου μέλλει παραδίδοσθαι 1 Jesus is speaking about himself in the third person. If it would be helpful in your language, you could translate this in the first person. Alternate translation: “Someone is about to betray me, the Son of Man” +9:44 l520 rc://*/ta/man/translate/figs-explicit ὁ γὰρ Υἱὸς τοῦ Ἀνθρώπου μέλλει παραδίδοσθαι 1 See how you translated the title **Son of Man** in [5:24](../05/24.md). Alternate translation: “someone is about to betray me, the Messiah” 9:44 l521 rc://*/ta/man/translate/figs-metaphor εἰς χεῖρας ἀνθρώπων 1 The term **hands** represent power and control. Alternate translation: “to his enemies, who will have power over him” or (if you translated in the first person) “to my enemies, who will have power over me” 9:44 l522 rc://*/ta/man/translate/figs-explicit εἰς χεῖρας ἀνθρώπων 1 It may be helpful to make explicit who these **men** are. Alternate translation: “to his enemies, who will have power over him” or (if you translated in the first person) “to my enemies, who will have power over me” 9:45 l523 rc://*/ta/man/translate/figs-metonymy τὸ ῥῆμα τοῦτο & περὶ τοῦ ῥήματος τούτου 1 Luke uses the term **word** to describe what Jesus said by using words. Alternate translation: “this saying … about this saying” or “this statement … about this statement” @@ -1649,7 +1648,7 @@ front:intro uk55 0 # Introduction to the Gospel of Luke\n\n## Part 1: General 10:13 mvq5 rc://*/ta/man/translate/figs-hypo ὅτι εἰ ἐν Τύρῳ καὶ Σιδῶνι ἐγενήθησαν αἱ δυνάμεις, αἱ γενόμεναι ἐν ὑμῖν, πάλαι ἂν & μετενόησαν 1 Jesus is describing a situation that might have happened in the past but actually did not. He is doing this to express disappointment and regret about what is happening in the present. Be sure to translate this in such a way that your readers will know that this event actually did not happen but they will understand why Jesus is imagining it. Alternate translation: “I can well imagine that if the people of Tyre and Sidon had witnessed the miracles that I performed for you, they would have repented a long time ago” 10:13 l574 rc://*/ta/man/translate/figs-explicit ὅτι εἰ ἐν Τύρῳ καὶ Σιδῶνι ἐγενήθησαν αἱ δυνάμεις, αἱ γενόμεναι ἐν ὑμῖν, πάλαι ἂν & μετενόησαν 1 Jesus assumes that these disciples will know that God destroyed the cities of **Tyre** and **Sidon** because the people in them were so wicked. So the implication is similar to the one about the people of Sodom. Alternate translation: “God destroyed the cities of Tyre and Sidon because they were so wicked. But even the people who lived in those cities would have repented if they had seen the miracles I did in Chorazin and Bethsaida. So the people of Chorazin and Bethsaida certainly should have repented as well” 10:13 l575 rc://*/ta/man/translate/figs-metonymy Τύρῳ καὶ Σιδῶνι 1 Jesus uses the names of these cities to refer to the people who lived there. Alternate translation: “the people of Tyre and Sidon” -10:13 l577 rc://*/ta/man/translate/figs-youdual αἱ δυνάμεις, αἱ γενόμεναι ἐν ὑμῖν 1 Since Jesus is addressing two cities, **you** would be dual here if your language uses that form. Otherwise, it would be plural. +10:13 l577 rc://*/ta/man/translate/figs-youdual ἐν ὑμῖν 1 Since Jesus is addressing two cities, **you** would be dual here if your language uses that form. Otherwise, it would be plural. 10:13 it4x rc://*/ta/man/translate/translate-symaction ἂν ἐν σάκκῳ καὶ σποδῷ καθήμενοι μετενόησαν 1 Jesus is saying that the people of Tyre and Sidon would have performed these actions, which are signs of humility and sorrow, to show that they were very sorry for committing their sins. Alternate translation: “they would have shown how sorry they were for their sins … by sitting on the ground wearing rough clothes and putting ashes on their heads” 10:14 l578 rc://*/ta/man/translate/figs-metonymy Τύρῳ καὶ Σιδῶνι, ἀνεκτότερον ἔσται & ἢ ὑμῖν 1 Jesus uses the names of these cities, **Tyre** and **Sidon**, to refer to the people who lived there. Alternate translation: “God will judge you people of Chorazin and Bethsaida more severely than he will judge the people who lived in Tyre and Sidon” 10:14 ikt3 rc://*/ta/man/translate/figs-explicit Τύρῳ καὶ Σιδῶνι, ἀνεκτότερον ἔσται ἐν τῇ κρίσει ἢ ὑμῖν 1 Jesus assumes that these disciples will know that God destroyed the cities of Tyre and Sidon because the people in them were so wicked. The implication, as in the case of Sodom, is that it must therefore be an extremely grave offense to reject the messengers of the kingdom of God. Alternate translation: “God will judge you people of Chorazin and Bethsaida more severely than he will judge the people who lived in Tyre and Sidon, even though he destroyed their cities because they were so wicked” @@ -1658,7 +1657,7 @@ front:intro uk55 0 # Introduction to the Gospel of Luke\n\n## Part 1: General 10:14 l580 rc://*/ta/man/translate/figs-youdual ὑμῖν 1 Since Jesus is addressing two cities, **you** would be dual here if your language uses that form. Otherwise, it would be plural. Alternate translation: “you people of Chorazin and Bethsaida” 10:15 h28u rc://*/ta/man/translate/figs-apostrophe σύ, Καφαρναούμ, μὴ ἕως οὐρανοῦ ὑψωθήσῃ? 1 Jesus is speaking to another city that he knows cannot hear him. He is doing this once again to show in a very strong way how he feels about this city. He is actually speaking to the people who can hear him, the disciples whom he is sending out. If your readers might not understand this kind of figurative speech, you could translate Jesus’ words as if he were speaking directly to his disciples. Alternate translation: “The people of Capernaum are wrong to think that God is going to honor them greatly” 10:15 l581 rc://*/ta/man/translate/figs-doublenegatives σύ, Καφαρναούμ, μὴ ἕως οὐρανοῦ ὑψωθήσῃ? 1 In Greek, the first word of the question that Jesus asks Capernaum is a negative word that can be used to turn a negative statement into a question that expects a negative answer. ULT shows this by adding, **will you?** Your language may have other ways of asking a question that expects a negative answer, for example, by changing the word order of a positive statement. Translate this in the way that would be clearest in your language. Alternate translation: “you people of Capernaum, do you really think that God is going to honor you greatly?” -10:15 enp6 rc://*/ta/man/translate/figs-rquestion σύ, Καφαρναούμ, μὴ ἕως οὐρανοῦ ὑψωθήσῃ? 1 Jesus is using the question form to teach. If it would be helpful in your language, you could translate his words as a statement. Alternate translation: “you people of Capernaum are wrong to think that God is going to honor you greatly. +10:15 enp6 rc://*/ta/man/translate/figs-rquestion σύ, Καφαρναούμ, μὴ ἕως οὐρανοῦ ὑψωθήσῃ? 1 Jesus is using the question form to teach. If it would be helpful in your language, you could translate his words as a statement. Alternate translation: “you people of Capernaum are wrong to think that God is going to honor you greatly.” 10:15 gk9v rc://*/ta/man/translate/figs-metaphor σύ, Καφαρναούμ, μὴ ἕως οὐρανοῦ ὑψωθήσῃ? 1 To be **exalted** or “lifted up” is a spatial metaphor that indicates receiving honor. To be lifted all the way up **to heaven** (or “to the sky,” another possible meaning) means to receive very great honor. Alternate translation: “you people of Capernaum are wrong to think that God is going to honor you greatly.” 10:15 l582 rc://*/ta/man/translate/figs-metonymy σύ, Καφαρναούμ 1 Jesus uses the name of this city to refer to the people who live there. Alternate translation: “you people of Capernaum” 10:15 l583 rc://*/ta/man/translate/figs-you σύ, Καφαρναούμ 1 Jesus is addressing an individual city, so **you** is singular here and in the rest of this verse. However, if you decide to translate this as “you people of Capernaum,” then **you** would be plural. @@ -1715,7 +1714,7 @@ front:intro uk55 0 # Introduction to the Gospel of Luke\n\n## Part 1: General 10:25 klh4 rc://*/ta/man/translate/writing-participants νομικός τις 1 Luke uses this phrase to introduce a new character into the story. If your language has its own way of doing that, you could use it here in your translation. Alternate translation: “there was a lawyer who” 10:25 l603 rc://*/ta/man/translate/translate-unknown νομικός τις 1 See how you translated **lawyer** in [7:30](../07/30.md). Alternate translation: “a certain expert in the Jewish law” 10:25 l604 rc://*/ta/man/translate/translate-symaction ἀνέστη 1 By standing up, this lawyer was indicating that he had a question to ask Jesus. If it would be helpful to your readers, you could explain that this was the reason for his action. Alternate translation: “stood up to show that he wanted to ask a question” -10:25 c6ac ἐκπειράζων αὐτὸν 1 Alternate translation: “to see how well he would answer” +10:25 c6ac ἐκπειράζων αὐτὸν 1 Alternate translation: “seeing how well he would answer” 10:25 l605 Διδάσκαλε 1 **Teacher** was a respectful title. You can translate it with an equivalent term that your language and culture would use. 10:25 dh16 rc://*/ta/man/translate/figs-metaphor τί ποιήσας, ζωὴν αἰώνιον κληρονομήσω? 1 The lawyer is using the term **inherit** in a figurative sense to mean “come to possess” or “have.” Alternate translation: “what must I do in order to have everlasting life” 10:25 l606 rc://*/ta/man/translate/figs-verbs τί ποιήσας, ζωὴν αἰώνιον κληρονομήσω? 1 This lawyer may be asking about a single deed that would be worthy of eternal life, because he uses a verb form that does not indicate continuing action. Alternate translation: “What one thing do I need to do so that God will give me eternal life?” @@ -1798,7 +1797,7 @@ front:intro uk55 0 # Introduction to the Gospel of Luke\n\n## Part 1: General 11:3 q89w rc://*/ta/man/translate/figs-imperative δίδου ἡμῖν 1 This is an imperative, but it should be translated as a polite request rather than as a command. It may be helpful to add an expression such as “please” to make this clear. Alternate translation: “Please give us” 11:3 l639 rc://*/ta/man/translate/figs-exclusive δίδου ἡμῖν 1 Jesus teaches his disciples to speak to God in the plural because he wants them to pray together in community about the matters he describes. Since the word **us** would refer to the people praying, but not to God, it would be exclusive, if your language marks that form. 11:3 s6qp rc://*/ta/man/translate/figs-synecdoche τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον 1 Jesus refers to **bread**, one common food, to mean food in general. Alternate translation: “the food we need that day” -11:4 iid7 rc://*/ta/man/translate/figs-imperative ἄφες ἡμῖν & μὴ εἰσενέγκῃς ἡμᾶς 1 These are imperatives, but they should be translated as polite requests rather than as commands. It may be helpful to add an expression such as “please” in each case to make this clear. Alternate translation: “please forgive us … please do not lead us” +11:4 iid7 rc://*/ta/man/translate/figs-imperative ἄφες ἡμῖν & μὴ εἰσενέγκῃς ἡμᾶς 1 These are imperatives, but they should be translated as polite requests rather than as commands. It may be helpful to add an expression such as “please” in each case to make this clear. Alternate translation: “please forgive us … please do not bring us” 11:4 wi99 rc://*/ta/man/translate/figs-metaphor παντὶ ὀφείλοντι ἡμῖν 1 Jesus uses the image of being in debt to describe having sinned against a person. Alternate translation: “everyone who has sinned against us” 11:4 db55 μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν 1 You could state this in a positive form. Alternate translation: “please lead us away from temptation” 11:5 l640 rc://*/ta/man/translate/figs-hypo τίς ἐξ ὑμῶν ἕξει φίλον, καὶ πορεύσεται πρὸς αὐτὸν μεσονυκτίου 1 Jesus is using a hypothetical situation to teach his disciples. Alternate translation: “Suppose one of you went to the house of a friend in the middle of the night” @@ -1863,7 +1862,7 @@ front:intro uk55 0 # Introduction to the Gospel of Luke\n\n## Part 1: General 11:19 l668 rc://*/ta/man/translate/figs-explicit εἰ δὲ ἐγὼ ἐν Βεελζεβοὺλ ἐκβάλλω τὰ δαιμόνια, οἱ υἱοὶ ὑμῶν ἐν τίνι ἐκβάλλουσιν? 1 The implication is that the people challenging Jesus would not say that their own followers were using the power of **Beelzebul**, and so they should agree that he is not using that power himself. If it would be helpful to your readers, you could state that explicitly. Alternate translation: “If I am making demons leave people by using the power of Beelzebul, then your followers must be using that same power. But you do not believe that is true about them. So it must not be true about me, either.” 11:19 l670 rc://*/ta/man/translate/figs-metaphor οἱ υἱοὶ ὑμῶν 1 Here, Jesus uses the word **sons** to mean “followers.” Alternate translation: “your followers” 11:19 bs8x rc://*/ta/man/translate/figs-explicit αὐτοὶ ὑμῶν κριταὶ ἔσονται 1 If it would be helpful to your readers, you could express the implications of this statement more explicitly. Alternate translation: “your own followers will say that you are wrong for claiming that I make demons leave people by using the power of Beelzebul, because they know that they are not using that power themselves” -11:20 l671 rc://*/ta/man/translate/grammar-connect-condition-fact εἰ & ἐν δακτύλῳ Θεοῦ, ἐγὼ ἐκβάλλω τὰ δαιμόνια, ἄρα ἔφθασεν ἐφ’ ὑμᾶς ἡ Βασιλεία τοῦ Θεοῦ 1 Jesus speaks as if this were a hypothetical possibility, but he means that it is actually true. If your language does not state something as a condition if it is certain or true, and if your readers might think that what Jesus is saying is not certain, then you could translate his words as an affirmative statement. Alternate translation: “So I must be making demons leave people by the power of God. This shows that the kingdom of God has come to you” +11:20 l671 rc://*/ta/man/translate/grammar-connect-condition-fact εἰ & ἐν δακτύλῳ Θεοῦ, ἐγὼ ἐκβάλλω τὰ δαιμόνια, ἄρα ἔφθασεν ἐφ’ ὑμᾶς ἡ Βασιλεία τοῦ Θεοῦ 1 Jesus speaks as if this were a hypothetical possibility, but he means that it is actually true. If your language does not state something as a condition if it is certain or true, and if your readers might think that what Jesus is saying is not certain, then you could translate his words as an affirmative statement. Alternate translation: “So I must be making demons leave people by the power of God. This shows that the kingdom of God has come upon you” 11:20 y643 rc://*/ta/man/translate/figs-metonymy ἐν δακτύλῳ Θεοῦ 1 This phrase refers to God’s power. Alternate translation: “by the power of God” 11:20 ja3u rc://*/ta/man/translate/figs-abstractnouns ἔφθασεν ἐφ’ ὑμᾶς ἡ Βασιλεία τοῦ Θεοῦ 1 If it would be helpful in your language, you could express the idea behind the abstract noun **kingdom** with a verb such as “rule.” This could mean: (1) the kingdom of God has arrived in this place, that is, its activities are happening here. Alternate translation: “God is ruling in this area” (2) the kingdom of God has arrived in time, that is, it already beginning. Alternate translation: “God is beginning to rule as king” 11:21 e4d1 rc://*/ta/man/translate/figs-parables ὅταν ὁ ἰσχυρὸς καθωπλισμένος 1 To help the people in the crowd understand what he has been teaching, Jesus tells a brief story that provides an illustration. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “Then Jesus told the crowd this story to help them understand. ‘When a strong man who has all his weapons’” @@ -1882,8 +1881,8 @@ front:intro uk55 0 # Introduction to the Gospel of Luke\n\n## Part 1: General 11:24 l677 rc://*/ta/man/translate/figs-gendernotations τοῦ ἀνθρώπου 1 Here Jesus is using the term **man** in a generic sense that includes all people. Alternate translation: “a person” 11:24 fpj5 rc://*/ta/man/translate/figs-metonymy ἀνύδρων τόπων 1 Jesus is describing the desert by reference to the lack of water there. Alternate translation: “the desert” 11:24 l678 rc://*/ta/man/translate/figs-idiom ζητοῦν ἀνάπαυσιν 1 This is an idiom. Alternate translation: “looking for another place to live” -11:24 yvp4 rc://*/ta/man/translate/figs-hypo καὶ μὴ εὑρίσκον, λέγει, ὑποστρέψω εἰς τὸν οἶκόν μου, ὅθεν ἐξῆλθον 1 Jesus continues to use a hypothetical situation to teach. If you show that directly in your translation, it may be helpful to begin a new sentence here. Alternate translation: “And suppose the demon does not find another place to live. Then it would say, ‘I will return to my house from which I came’” -11:24 l679 rc://*/ta/man/translate/figs-quotesinquotes λέγει, ὑποστρέψω εἰς τὸν οἶκόν μου, ὅθεν ἐξῆλθον 1 Luke is quoting Jesus, and Jesus is quoting the unclean spirit. If it would be helpful in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “it says that it will return to the house from which it came” +11:24 yvp4 rc://*/ta/man/translate/figs-hypo καὶ μὴ εὑρίσκον, λέγει, ὑποστρέψω εἰς τὸν οἶκόν μου, ὅθεν ἐξῆλθον 1 Jesus continues to use a hypothetical situation to teach. If you show that directly in your translation, it may be helpful to begin a new sentence here. Alternate translation: “And suppose the demon does not find another place to live. Then it would say, ‘I will return to my house from which I came out’” +11:24 l679 rc://*/ta/man/translate/figs-quotesinquotes λέγει, ὑποστρέψω εἰς τὸν οἶκόν μου, ὅθεν ἐξῆλθον 1 Luke is quoting Jesus, and Jesus is quoting the unclean spirit. If it would be helpful in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “it says that it will return to the house from which it came out” 11:24 s89t rc://*/ta/man/translate/figs-metaphor τὸν οἶκόν μου, ὅθεν ἐξῆλθον 1 The demon is referring to the person it formerly controlled as its **house**. Alternate translation: “the person I used to control” 11:25 b4u3 rc://*/ta/man/translate/figs-activepassive εὑρίσκει σεσαρωμένον καὶ κεκοσμημένον 1 If it would be helpful in your language, you could express this with an active form, and you could state who did the action. Alternate translation: “it finds that someone has swept the house and put it in order” 11:25 l680 rc://*/ta/man/translate/figs-exmetaphor εὑρίσκει σεσαρωμένον καὶ κεκοσμημένον 1 Jesus speaks about the person whom the demon left by continuing the metaphor of a house. You could express this metaphor as a simile if that would be helpful to your readers. Alternate translation: “the demon finds that the person it left is like a house that someone has swept clean and organized by putting everything where it belongs” @@ -1916,7 +1915,7 @@ front:intro uk55 0 # Introduction to the Gospel of Luke\n\n## Part 1: General 11:31 rnq9 rc://*/ta/man/translate/figs-idiom ἦλθεν ἐκ τῶν περάτων τῆς γῆς 1 This is an idiom that means she came from very far away. Alternate translation: “she traveled a great distance” or “she came from a faraway place” 11:31 l690 rc://*/ta/man/translate/figs-abstractnouns τὴν σοφίαν Σολομῶνος 1 If it would be helpful in your language, you could express the idea behind the abstract noun **wisdom** with an adjective such as “wise.” Alternate translation: “the wise things that Solomon said” 11:31 l691 rc://*/ta/man/translate/figs-metaphor ἰδοὺ 1 Jesus uses the term **behold** to get the crowd to focus its attention on what he is about to say. Alternate translation: “now listen carefully” -11:31 l692 rc://*/ta/man/translate/figs-nominaladj πλεῖον Σολομῶνος ὧδε 1 Jesus is using the adjective **greater** as a noun in order to indicate a kind of person. Your language may use adjectives in the same way. If not, you could translate the word with a noun phrase. Alternate translation: “someone who is greater than Solomon is here” +11:31 l692 rc://*/ta/man/translate/figs-explicit πλεῖον Σολομῶνος ὧδε 1 Jesus is using the phrase **something greater** to refer to a specific person, the Son of Man. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “someone greater than Solomon is here” 11:31 cwa7 rc://*/ta/man/translate/figs-123person πλεῖον Σολομῶνος ὧδε 1 Jesus is speaking about himself in the third person. Alternate translation: “I, who am greater than Solomon, am here” 11:31 p75h rc://*/ta/man/translate/figs-explicit πλεῖον Σολομῶνος ὧδε 1 It may be helpful to state explicitly that these people have not listened to Jesus. Alternate translation: “even though I, who am greater than Solomon, am here, the people of this time have not listened to me” 11:32 pkh5 rc://*/ta/man/translate/figs-explicit ἄνδρες Νινευεῖται 1 It may be helpful to state explicitly that **Nineveh** refers to the ancient city of **Nineveh**. Alternate translation: “The people who lived in the ancient city of Nineveh” @@ -1925,7 +1924,7 @@ front:intro uk55 0 # Introduction to the Gospel of Luke\n\n## Part 1: General 11:32 l694 ἐν τῇ κρίσει 1 Alternate translation: “at the time when God judges people” 11:32 uwp5 τῆς γενεᾶς ταύτης 1 Alternate translation: “the people who lived at this time” 11:32 l695 rc://*/ta/man/translate/figs-metaphor ἰδοὺ 1 Jesus uses the term **behold** to get the crowd to focus its attention on what he is about to say. Alternate translation: “indeed” -11:32 l696 rc://*/ta/man/translate/figs-nominaladj πλεῖον Ἰωνᾶ ὧδε 1 Jesus is using the adjective **greater** as a noun in order to indicate a kind of person. Your language may use adjectives in the same way. If not, you could translate the word with a noun phrase. Alternate translation: “someone who is greater than Jonah is here” +11:32 l696 rc://*/ta/man/translate/figs-explicit πλεῖον Ἰωνᾶ ὧδε 1 Jesus is using the phrase **something greater** to refer to a specific person, the Son of Man. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “someone greater than Jonah is here” 11:32 ac61 rc://*/ta/man/translate/figs-123person πλεῖον Ἰωνᾶ ὧδε 1 Jesus is speaking about himself in the third person. Alternate translation: “I, who am greater than Jonah, am here” 11:32 l697 rc://*/ta/man/translate/figs-explicit πλεῖον Ἰωνᾶ ὧδε 1 It may be helpful to state explicitly that these people have not repented after hearing the message of Jesus. Alternate translation: “even though I, who am greater than Jonah, am here, you still have not repented after hearing my message” 11:33 l698 rc://*/ta/man/translate/figs-parables οὐδεὶς λύχνον ἅψας 1 To help the people in the crowd understand what he has been teaching, Jesus offers a brief illustration. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “Then Jesus gave the crowd this illustration to help them understand. ‘No one who lights a lamp’” @@ -1958,7 +1957,7 @@ front:intro uk55 0 # Introduction to the Gospel of Luke\n\n## Part 1: General 11:42 p71g rc://*/ta/man/translate/translate-unknown τὸ ἡδύοσμον, καὶ τὸ πήγανον 1 These are the names of herbs. People put just a little bit of their leaves into their food to give it flavor. If your readers would not know what **mint** and **rue** are, you could use the name of herbs that they would know. 11:42 l25z rc://*/ta/man/translate/figs-hyperbole πᾶν λάχανον 1 This does not mean every **herb** that exists, but every **herb** that the Pharisees were growing in their gardens. Alternate translation: “every other herb in your gardens” 11:42 yk7d τὴν ἀγάπην τοῦ Θεοῦ 1 Alternate translation: “to make sure that people are treated fairly and compassionately, as God would want” -11:42 l707 ταῦτα & κἀκεῖνα 1 By **these things**, Jesus means the justice and the love of God. By **those things**, he means devotional practices such as tithing. Your language may have its own way of expressing distinctions like this. Alternate translation: “the latter, and … the former” +11:42 l707 ταῦτα & κἀκεῖνα 1 By **these**, Jesus means the justice and the love of God. By **those**, he means devotional practices such as tithing. Your language may have its own way of expressing distinctions like this. Alternate translation: “the latter and the former” 11:42 myv2 rc://*/ta/man/translate/figs-doublenegatives κἀκεῖνα μὴ παρεῖναι 1 If it would be helpful in your language, you could translate this double negative, which consists of a negative particle and a negative verb, as a positive statement. Alternate translation: “while making sure to express your devotion to God as well” 11:43 w6pv rc://*/ta/man/translate/figs-idiom τὴν πρωτοκαθεδρίαν 1 This is an idiom. Alternate translation: “the best seats” 11:43 sz72 rc://*/ta/man/translate/figs-explicit τοὺς ἀσπασμοὺς 1 The implication is that people would greet the Pharisees in public by addressing them with honorary titles. Alternate translation: “for people to greet you with special titles” @@ -2104,8 +2103,8 @@ front:intro uk55 0 # Introduction to the Gospel of Luke\n\n## Part 1: General 12:22 vim6 rc://*/ta/man/translate/figs-explicit διὰ τοῦτο 1 By **this** Jesus means the lesson of the story, that it is foolish to be overly concerned about having a lot of food and possessions. Alternate translation: “In light of what this story teaches” 12:22 cy4e λέγω ὑμῖν, μὴ μεριμνᾶτε 1 Jesus says this to emphasize what he is about to tell his disciples. Alternate translation: “I want you to know that you should not worry” 12:22 u1cf τῷ σώματι τί ἐνδύσησθε 1 Alternate translation: “about having clothes to put on your body” -12:23 l775 rc://*/ta/man/translate/figs-ellipsis ἡ γὰρ ψυχὴ πλεῖόν ἐστιν τῆς τροφῆς, καὶ τὸ σῶμα τοῦ ἐνδύματος 1 Jesus leaves out some of the words that in many languages a sentence would need in order to be complete. Alternate translation: “Life is more than food, and the body is more than clothes” -12:23 y4qa ἡ γὰρ ψυχὴ πλεῖόν ἐστιν τῆς τροφῆς, καὶ τὸ σῶμα τοῦ ἐνδύματος 1 This is a general statement of value. Alternate translation: “There is more to life than the food you eat, and there is more to the body than the clothes that you wear” +12:23 l775 rc://*/ta/man/translate/figs-ellipsis ἡ γὰρ ψυχὴ πλεῖόν ἐστιν τῆς τροφῆς, καὶ τὸ σῶμα τοῦ ἐνδύματος 1 Jesus leaves out some of the words that in many languages a sentence would need in order to be complete. Alternate translation: “Life is more than food, and the body is more than clothing” +12:23 y4qa ἡ γὰρ ψυχὴ πλεῖόν ἐστιν τῆς τροφῆς, καὶ τὸ σῶμα τοῦ ἐνδύματος 1 This is a general statement of value. Alternate translation: “There is more to life than the food you eat, and there is more to the body than the clothing that you wear” 12:24 zx97 rc://*/ta/man/translate/translate-unknown τοὺς κόρακας 1 The word **ravens** refers to large black birds, and it can apply either to crows or to actual **ravens**. If your readers would not be familiar with either of those birds, you could use a general term. Alternate translation: “the birds” 12:24 l776 rc://*/ta/man/translate/figs-doublet οὐκ & ταμεῖον οὐδὲ ἀποθήκη 1 These two words mean similar things. Jesus may be using them together to express a general meaning. Alternate translation: “no place to store food” 12:24 y4t1 rc://*/ta/man/translate/translate-unknown οὐκ & ταμεῖον οὐδὲ ἀποθήκη 1 These are places where food is stored. If your readers would not be familiar with either term, you could use a more general one. Alternate translation: “no place to store food” @@ -2122,10 +2121,10 @@ front:intro uk55 0 # Introduction to the Gospel of Luke\n\n## Part 1: General 12:27 u3mf rc://*/ta/man/translate/translate-unknown οὐδὲ νήθει 1 In this context, to **spin** means to make thread or yarn for cloth. It does not mean to turn in a circle while standing in one place. If your readers might be confused by the term, you could explain the meaning with a phrase. Alternate translation: “and they do not make thread for cloth” or “and they do not make yarn for cloth” 12:27 l781 λέγω δὲ ὑμῖν, οὐδὲ Σολομὼν 1 Jesus says this to emphasize what he is about to tell his disciples. Alternate translation: “I can assure you that not even Solomon” 12:27 nug5 rc://*/ta/man/translate/figs-abstractnouns Σολομὼν ἐν πάσῃ τῇ δόξῃ αὐτοῦ 1 The abstract noun **glory** could mean: (1) “Solomon, who had great wealth.” (2) “Solomon, who wore beautiful clothes.” -12:28 rur9 rc://*/ta/man/translate/figs-metaphor εἰ & ἐν ἀγρῷ τὸν χόρτον ὄντα σήμερον, καὶ αὔριον εἰς κλίβανον βαλλόμενον, ὁ Θεὸς οὕτως ἀμφιέζει 1 Jesus speaks of God making the wild plants beautiful as if God were putting beautiful clothing on them. Alternate translation: “if God makes the wild plants beautiful like this, even though they are alive today and are thrown into the oven tomorrow” -12:28 l783 rc://*/ta/man/translate/grammar-connect-condition-fact εἰ & ἐν ἀγρῷ τὸν χόρτον ὄντα σήμερον, καὶ αὔριον εἰς κλίβανον βαλλόμενον, ὁ Θεὸς οὕτως ἀμφιέζει 1 Jesus speaks as if this were a hypothetical situation, but he means that it must be true. If your language does not state something as a condition if it is certain or true, and if your readers might think that what Jesus is saying is uncertain, then you can translate his words as an affirmative statement. Alternate translation: “since God makes the wild plants so beautiful, even though they are alive today and are thrown into the oven tomorrow” -12:28 l784 rc://*/ta/man/translate/figs-explicit ἐν ἀγρῷ τὸν χόρτον ὄντα σήμερον, καὶ αὔριον εἰς κλίβανον βαλλόμενον 1 While Jesus uses a term that typically means **grass**, in this context he must implicitly mean wild plants in general, since he is referring back to the wild lilies he has just mentioned. So you could express this with a general term in your translation. Alternate translation: “the wild plants, which are alive today and tomorrow are thrown into the oven” -12:28 l785 rc://*/ta/man/translate/translate-unknown ἐν ἀγρῷ τὸν χόρτον ὄντα σήμερον, καὶ αὔριον εἰς κλίβανον βαλλόμενον 1 It would be particularly appropriate to use a general term in your translation if your readers would not know what **grass** is. Alternate translation: “the wild plants, which are alive today and tomorrow are thrown into the oven” +12:28 rur9 rc://*/ta/man/translate/figs-metaphor εἰ & ἐν ἀγρῷ τὸν χόρτον ὄντα σήμερον, καὶ αὔριον εἰς κλίβανον βαλλόμενον, ὁ Θεὸς οὕτως ἀμφιέζει 1 Jesus speaks of God making the wild plants beautiful as if God were putting beautiful clothing on them. Alternate translation: “if God makes the wild plants beautiful like this, even though they are alive today and are thrown into an oven tomorrow” +12:28 l783 rc://*/ta/man/translate/grammar-connect-condition-fact εἰ & ἐν ἀγρῷ τὸν χόρτον ὄντα σήμερον, καὶ αὔριον εἰς κλίβανον βαλλόμενον, ὁ Θεὸς οὕτως ἀμφιέζει 1 Jesus speaks as if this were a hypothetical situation, but he means that it must be true. If your language does not state something as a condition if it is certain or true, and if your readers might think that what Jesus is saying is uncertain, then you can translate his words as an affirmative statement. Alternate translation: “since God makes the wild plants so beautiful, even though they are alive today and are thrown into an oven tomorrow” +12:28 l784 rc://*/ta/man/translate/figs-explicit ἐν ἀγρῷ τὸν χόρτον ὄντα σήμερον, καὶ αὔριον εἰς κλίβανον βαλλόμενον 1 While Jesus uses a term that typically means **grass**, in this context he must implicitly mean wild plants in general, since he is referring back to the wild lilies he has just mentioned. So you could express this with a general term in your translation. Alternate translation: “the wild plants, which are alive today and tomorrow are thrown into an oven” +12:28 l785 rc://*/ta/man/translate/translate-unknown ἐν ἀγρῷ τὸν χόρτον ὄντα σήμερον, καὶ αὔριον εἰς κλίβανον βαλλόμενον 1 It would be particularly appropriate to use a general term in your translation if your readers would not know what **grass** is. Alternate translation: “the wild plants, which are alive today and tomorrow are thrown into an oven” 12:28 t9am rc://*/ta/man/translate/figs-activepassive ἐν ἀγρῷ τὸν χόρτον ὄντα σήμερον, καὶ αὔριον εἰς κλίβανον βαλλόμενον 1 If it would be helpful in your language, you could express this with an active form, and you could state who does the action. Alternate translation: “the grass in the field, which exists today, but tomorrow someone throws it into an oven” or, if you decided to say “plants,” “the wild plants, which exist today, but tomorrow someone throws them into an oven” 12:28 l786 rc://*/ta/man/translate/figs-explicit ἐν ἀγρῷ τὸν χόρτον ὄντα σήμερον, καὶ αὔριον εἰς κλίβανον βαλλόμενον 1 The implication is that dried plant matter would be used for fuel, for heating and cooking. If your readers would not be familiar with this practice, you could describe it explicitly. Alternate translation: “the grass in the field, which exists today, but tomorrow people use it for fuel” or, if you decided to say “plants,” “the wild plants, which exist today, but tomorrow people use them for fuel” 12:28 l787 rc://*/ta/man/translate/figs-ellipsis πόσῳ μᾶλλον ὑμᾶς 1 Jesus is leaving out some of the words that in many languages a sentence would need in order to be complete. If it would be helpful in your language, you could supply these words from earlier in the sentence. Alternate translation: “how much more will God clothe you” @@ -2189,23 +2188,23 @@ front:intro uk55 0 # Introduction to the Gospel of Luke\n\n## Part 1: General 12:42 dxd2 rc://*/ta/man/translate/figs-parables τίς ἄρα ἐστὶν ὁ πιστὸς οἰκονόμος ὁ φρόνιμος 1 In the course of using a question to answer Peter’s question indirectly, Jesus provides a further illustration. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “Jesus gave Peter this further illustration to answer his question. ‘I said it for everyone who would recognize that they should be like a faithful, wise manager’” 12:42 mnn1 rc://*/ta/man/translate/figs-metonymy ὃν καταστήσει ὁ Κύριος ἐπὶ τῆς θεραπείας αὐτοῦ 1 Jesus refers to the other servants as the master’s **care** by association with the way they care for him. Alternate translation: “will put in charge of his other servants” 12:42 l811 rc://*/ta/man/translate/figs-explicit ὃν καταστήσει ὁ Κύριος ἐπὶ τῆς θεραπείας αὐτοῦ 1 The implication, as the rest of the parable makes clear, is that the master is making this arrangement temporarily and provisionally because he is going to be absent for a time. If it would be helpful to your readers, you could state that explicitly. Alternate translation: “will put in charge of his other servants while he goes away for a while” -12:43 g6xl μακάριος ὁ δοῦλος ἐκεῖνος 1 Alternate translation: “How good it will be for that servant” +12:43 g6xl μακάριος ὁ δοῦλος ἐκεῖνος 1 Alternate translation: “How good it will be for that slave” 12:43 h35t ὃν ἐλθὼν, ὁ κύριος αὐτοῦ εὑρήσει ποιοῦντα οὕτως 1 Alternate translation: “if his master finds him doing that work when he comes back” 12:44 i2cq ἀληθῶς λέγω ὑμῖν 1 Jesus says this to emphasize what he is about to tell his disciples. Alternate translation: “I can assure you” 12:44 y47s ἐπὶ πᾶσιν τοῖς ὑπάρχουσιν αὐτοῦ καταστήσει αὐτόν 1 Alternate translation: “he will put him in charge of all of his property” -12:45 cu5k rc://*/ta/man/translate/figs-quotesinquotes ἐὰν δὲ εἴπῃ ὁ δοῦλος ἐκεῖνος ἐν τῇ καρδίᾳ αὐτοῦ, χρονίζει ὁ κύριός μου ἔρχεσθαι 1 If it would be helpful in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “But if that servant thinks to himself that his master is going to come back later than he said” -12:45 l812 rc://*/ta/man/translate/figs-hypo ἐὰν δὲ εἴπῃ ὁ δοῦλος ἐκεῖνος ἐν τῇ καρδίᾳ αὐτοῦ & καὶ ἄρξηται 1 The illustration that Jesus is using involves a hypothetical situation. Alternate translation: “But suppose that servant thinks to himself … and suppose he begins” +12:45 cu5k rc://*/ta/man/translate/figs-quotesinquotes ἐὰν δὲ εἴπῃ ὁ δοῦλος ἐκεῖνος ἐν τῇ καρδίᾳ αὐτοῦ, χρονίζει ὁ κύριός μου ἔρχεσθαι 1 If it would be helpful in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “But if that slave thinks to himself that his master is going to come back later than he said” +12:45 l812 rc://*/ta/man/translate/figs-hypo ἐὰν δὲ εἴπῃ ὁ δοῦλος ἐκεῖνος ἐν τῇ καρδίᾳ αὐτοῦ & καὶ ἄρξηται 1 The illustration that Jesus is using involves a hypothetical situation. Alternate translation: “But suppose that slave thinks to himself … and suppose he begins” 12:45 aku7 rc://*/ta/man/translate/figs-metaphor εἴπῃ & ἐν τῇ καρδίᾳ αὐτοῦ 1 Here, the **heart** represents the thoughts. Alternate translation: “thinks to himself” 12:45 l813 χρονίζει ὁ κύριός μου ἔρχεσθαι 1 Alternate translation: “My master is going to come back later than he said” 12:45 juc5 rc://*/ta/man/translate/figs-merism τοὺς παῖδας καὶ τὰς παιδίσκας 1 Jesus is using the two types of servants to mean all of the master’s servants. Alternate translation: “all the other servants” -12:46 l814 rc://*/ta/man/translate/figs-hypo ἥξει ὁ κύριος τοῦ δούλου ἐκείνου 1 If you translated the previous verse as a hypothetical condition, you could translate this verse as the result of that condition. It may be helpful to begin a new sentence here. Alternate translation: “Then the master of that servant will arrive” +12:46 l814 rc://*/ta/man/translate/figs-hypo ἥξει ὁ κύριος τοῦ δούλου ἐκείνου 1 If you translated the previous verse as a hypothetical condition, you could translate this verse as the result of that condition. It may be helpful to begin a new sentence here. Alternate translation: “Then the master of that slave will arrive” 12:46 j1m1 rc://*/ta/man/translate/figs-parallelism ἐν ἡμέρᾳ ᾗ οὐ προσδοκᾷ, καὶ ἐν ὥρᾳ ᾗ οὐ γινώσκει 1 These two phrases mean the same thing. Jesus is likely using the repetition to emphasize that the return of the master will be completely unexpected by the servant. If it would be helpful in your language, you could combine these phrases, especially if putting both of them in your translation might be confusing for your readers. Alternate translation: “at a time that is a complete surprise to the servant” 12:46 l815 rc://*/ta/man/translate/figs-idiom ἐν ἡμέρᾳ ᾗ οὐ προσδοκᾷ 1 Here, Jesus uses the term **day** to refer to a specific time. Alternate translation: “at a time when he is not expecting him” 12:46 l816 rc://*/ta/man/translate/figs-idiom ἐν ὥρᾳ ᾗ οὐ γινώσκει 1 Here, Jesus uses the term **hour** to refer to a specific time. Alternate translation: “at a time when he does not think he will come” 12:46 vg1d rc://*/ta/man/translate/figs-metaphor διχοτομήσει αὐτὸν 1 The expression **cut him in two** could mean one of two things, depending on how the word **unfaithful** is understood (See: next note): (1) if **unfaithful** means “untrustworthy,” then the expression is probably figurative, since the master could not reassign this servant to less important responsibilities if he **cut him in two**. Alternate translation: “will punish him severely” (2) if **unfaithful** means “unbelieving,” then the expression is more literal, since it would describe something that will happen when God judges the world. Alternate translation: “destroy his body” 12:46 l817 τὸ μέρος αὐτοῦ μετὰ τῶν ἀπίστων θήσει 1 The term that ULT translates as **unfaithful** could mean: (1) “untrustworthy.” The meaning would be that the master will assign this servant to less important responsibilities, along with other servants who have shown that they cannot be trusted with important ones. Alternate translation: “will give him unimportant responsibilities, like other servants who have shown that they cannot be trusted” (2) “unbelieving.” The master in the parable represents God, and Jesus would be speaking of what God will do, when he judges the world, to people who show by their disobedience that they do not have genuine faith. Alternate translation: “will assign him a place with the unbelievers” 12:46 l818 rc://*/ta/man/translate/figs-nominaladj τῶν ἀπίστων 1 Jesus is using the adjective **unfaithful** as a noun in order to indicate a group of people. Your language may use adjectives in the same way. If not, you could translate this expression with an equivalent phrase. The meaning will depend on how you decided to translate **unfaithful** (See: previous note). Alternate translation: “servants who have shown that they cannot be trusted” or “people who have shown that they are not genuine believers” -12:47 p1l2 rc://*/ta/man/translate/figs-hypo ἐκεῖνος δὲ ὁ δοῦλος, ὁ γνοὺς τὸ θέλημα τοῦ κυρίου αὐτοῦ, καὶ μὴ ἑτοιμάσας ἢ ποιήσας πρὸς τὸ θέλημα αὐτοῦ, δαρήσεται πολλάς 1 Jesus is describing a hypothetical situation. It may be helpful to use two sentences if you translate it that way. Alternate translation: “Suppose a servant knew what his master wanted him to do, and suppose he did not get ready or do what the master wanted. Then his master would punish him severely” +12:47 p1l2 rc://*/ta/man/translate/figs-hypo ἐκεῖνος δὲ ὁ δοῦλος, ὁ γνοὺς τὸ θέλημα τοῦ κυρίου αὐτοῦ, καὶ μὴ ἑτοιμάσας ἢ ποιήσας πρὸς τὸ θέλημα αὐτοῦ, δαρήσεται πολλάς 1 Jesus is describing a hypothetical situation. It may be helpful to use two sentences if you translate it that way. Alternate translation: “Suppose a slave knew what his master wanted him to do, and suppose he did not get ready or do what the master wanted. Then his master would punish him severely” 12:47 aj41 τὸ θέλημα τοῦ κυρίου αὐτοῦ 1 Alternate translation: “what his master wanted him to do” 12:47 im3v rc://*/ta/man/translate/figs-activepassive δαρήσεται πολλάς 1 If it would be helpful in your language, you could express this with an active form, and you could state who will do the action. Alternate translation: “his master will punish him severely” 12:48 l819 rc://*/ta/man/translate/figs-hypo ὁ δὲ μὴ γνοὺς, ποιήσας δὲ ἄξια πληγῶν, δαρήσεται ὀλίγας 1 Jesus is describing a hypothetical situation. It may be helpful to use two sentences if you translate it that way. Alternate translation: “But suppose a servant did not know what his master wanted him to do, and suppose he did things that deserved punishment. Then his master would punish him lightly” @@ -2402,8 +2401,8 @@ front:intro uk55 0 # Introduction to the Gospel of Luke\n\n## Part 1: General 13:33 l912 rc://*/ta/man/translate/figs-idiom σήμερον καὶ αὔριον καὶ τῇ ἐχομένῃ 1 This is an idiom. Alternate translation: “now and in the time just ahead” 13:33 nbk7 rc://*/ta/man/translate/figs-irony οὐκ ἐνδέχεται προφήτην ἀπολέσθαι ἔξω Ἰερουσαλήμ 1 This could also mean “it is not acceptable.” Either way, Jesus is speaking ironically. The Jewish leaders claimed to serve God, and yet their ancestors killed many of God’s prophets in Jerusalem. Jesus knew that they would kill him there too. Alternate translation: “it is in Jerusalem that the Jewish leaders have killed so many of God’s messengers” 13:34 cac7 rc://*/ta/man/translate/figs-apostrophe Ἰερουσαλὴμ, Ἰερουσαλήμ 1 Jesus is addressing something he knows cannot hear him, the city of Jerusalem, in order to show his listeners in a strong way how he feels about it. Alternate translation: “I am very upset with the city of Jerusalem” or, if you decide to use the second person (See: later note), “I am very upset with you, Jerusalem” -13:34 l913 rc://*/ta/man/translate/figs-parallelism ἡ ἀποκτείνουσα τοὺς προφήτας, καὶ λιθοβολοῦσα τοὺς ἀπεσταλμένους πρὸς αὐτήν 1 These two phrases mean the same thing. Jesus is likely using repetition for emphasis. If it would be helpful in your language, you could combine the phrases. Alternate translation: “you who kills the prophets God sends her by stoning them” -13:34 l914 rc://*/ta/man/translate/figs-personification ἡ ἀποκτείνουσα τοὺς προφήτας, καὶ λιθοβολοῦσα τοὺς ἀπεσταλμένους πρὸς αὐτήν 1 Jesus speaks of the city as if it were female. Your language may customarily use neuter pronouns for cities. Alternate translation: “which kills the prophets and stones those who are sent to it” +13:34 l913 rc://*/ta/man/translate/figs-parallelism ἡ ἀποκτείνουσα τοὺς προφήτας, καὶ λιθοβολοῦσα τοὺς ἀπεσταλμένους πρὸς αὐτήν 1 These two phrases mean the same thing. Jesus is likely using repetition for emphasis. If it would be helpful in your language, you could combine the phrases. Alternate translation: “the one killing the prophets God sends her by stoning them” +13:34 l914 rc://*/ta/man/translate/figs-personification ἡ ἀποκτείνουσα τοὺς προφήτας, καὶ λιθοβολοῦσα τοὺς ἀπεσταλμένους πρὸς αὐτήν 1 Jesus speaks of the city as if it were female. Your language may customarily use neuter pronouns for cities. Alternate translation: “the one killing the prophets and stoning the ones having been sent to it” 13:34 gb6w rc://*/ta/man/translate/figs-metonymy ἡ ἀποκτείνουσα τοὺς προφήτας, καὶ λιθοβολοῦσα τοὺς ἀπεσταλμένους πρὸς αὐτήν 1 If your readers would find it strange that Jesus is addressing the city, you could make it clear that he is really speaking about the people who live in the city: “whose people kill the prophets and stone those sent to them” 13:34 l915 rc://*/ta/man/translate/figs-123person ἡ ἀποκτείνουσα τοὺς προφήτας, καὶ λιθοβολοῦσα τοὺς ἀπεσταλμένους πρὸς αὐτήν 1 Jesus speaks of the city in the third person, even though he is addressing it directly. If it would be helpful in your language, you could translate this in the second person. Alternate translation: “you who kill the prophets and stone those who are sent to you” 13:34 zhg8 rc://*/ta/man/translate/figs-activepassive τοὺς ἀπεσταλμένους πρὸς αὐτήν 1 If it would be helpful in your language, you could express this with an active form, and you could state who has done the action. Alternate translation: “those God has sent to her” or “those God has sent to it” or “those God has sent to you” @@ -2415,7 +2414,7 @@ front:intro uk55 0 # Introduction to the Gospel of Luke\n\n## Part 1: General 13:34 l917 rc://*/ta/man/translate/translate-unknown τὴν ἑαυτῆς νοσσιὰν 1 The term **brood** refers collectively to all of the young offspring of a bird. Alternate translation: “her chicks” 13:34 l918 rc://*/ta/man/translate/figs-explicit ὑπὸ τὰς πτέρυγας 1 The implication is that a hen would put her baby chicks there to protect them. If it would be helpful to your readers, you could state that explicitly. Alternate translation: “under her wings to protect them” 13:35 l919 rc://*/ta/man/translate/figs-metaphor ἰδοὺ 1 Jesus uses the term **Behold** to call attention to what he is about to say. Alternate translation: “Indeed” -13:35 l920 rc://*/ta/man/translate/translate-tense ἀφίεται ὑμῖν ὁ οἶκος ὑμῶν 1 Jesus is using the past tense in order to refer to something that will happen in the future. He is doing this to show that the event will certainly happen. Alternate translation: “your house will be left to you alone” +13:35 l920 rc://*/ta/man/translate/translate-tense ἀφίεται ὑμῖν ὁ οἶκος ὑμῶν 1 Jesus is using the present tense in order to refer to something that will happen in the future. He is doing this to show that the event will certainly happen. Alternate translation: “your house will be left to you alone” 13:35 w1v2 rc://*/ta/man/translate/figs-metaphor ἀφίεται ὑμῖν ὁ οἶκος ὑμῶν 1 Jesus speaks of the city of Jerusalem as if it were a **house** in which its people lived. Alternate translation: “your city will be left to you alone” 13:35 l921 rc://*/ta/man/translate/figs-activepassive ἀφίεται ὑμῖν ὁ οἶκος ὑμῶν 1 If it would be helpful in your language, you could express this with an active form, and you could state who will do the action. Alternate translation: “God is going to leave your city to you alone” 13:35 l922 rc://*/ta/man/translate/figs-explicit ἀφίεται ὑμῖν ὁ οἶκος ὑμῶν 1 The implications of this statement are that God will no longer consider that Jerusalem belongs to him, as a holy city where he dwells in his temple, and that God will therefore not protect the people of Jerusalem from their enemies. Alternate translation: “God will not protect you from your enemies” @@ -2748,8 +2747,8 @@ front:intro uk55 0 # Introduction to the Gospel of Luke\n\n## Part 1: General 16:13 w2sf οὐδεὶς οἰκέτης δύναται δυσὶ κυρίοις δουλεύειν 1 If it would be helpful in your language, you could make the subject positive and the verb negative in this expression. Alternate translation: “A servant cannot serve two masters” 16:13 msb6 rc://*/ta/man/translate/figs-explicit δυσὶ κυρίοις 1 The implication is that a servant could not meet the competing demands of two different masters at the same time with equal loyalty. Alternate translation: “two different masters equally well at the same time” 16:13 u1lk rc://*/ta/man/translate/figs-parallelism ἢ γὰρ τὸν ἕνα μισήσει, καὶ τὸν ἕτερον ἀγαπήσει; ἢ ἑνὸς ἀνθέξεται, καὶ τοῦ ἑτέρου καταφρονήσει 1 Jesus is basically saying the same thing in two different ways. If it would be helpful in your language, you could combine these statements. Alternate translation: “for he is certain to love and serve one of them much better than the other” -16:13 ba2m ἑνὸς ἀνθέξεται 1 Alternate translation: “love the first master very strongly” -16:13 dd9z τοῦ ἑτέρου καταφρονήσει 1 Alternate translation: “he will hold the second master in contempt” or “he will hate the second master” +16:13 ba2m ἑνὸς ἀνθέξεται 1 Alternate translation: “he will love the first master very strongly” +16:13 dd9z τοῦ ἑτέρου καταφρονήσει 1 Alternate translation: “will hold the second master in contempt” or “will hate the second master” 16:13 pw7q rc://*/ta/man/translate/figs-you οὐ δύνασθε & δουλεύειν 1 Even though Jesus has been describing the situation of an individual servant, as he draws this application, he is addressing his disciples as a group, so **you** is plural. 16:14 taq3 rc://*/ta/man/translate/grammar-connect-time-background δὲ 1 Luke uses the word **And** to introduce background information that will help readers understand what happens next. Alternate translation: “Now” 16:14 m067 rc://*/ta/man/translate/writing-participants οἱ Φαρισαῖοι 1 Here Luke reintroduces **the Pharisees** as participants in the story, but they have been present all along. Jesus told them the three parables in [15:3–32](../15/03.md), and they have since been listening to what Jesus has been teaching his disciples. Alternate translation: “the Pharisees who were present” @@ -2845,14 +2844,14 @@ front:intro uk55 0 # Introduction to the Gospel of Luke\n\n## Part 1: General 16:31 m101 rc://*/ta/man/translate/figs-activepassive οὐδ’ ἐάν τις ἐκ νεκρῶν ἀναστῇ, πεισθήσονται 1 If it would be helpful in your language, you could express this with an active form. Alternate translation: “a dead person who came back to life would not be able to convince them either” 16:31 gf1b rc://*/ta/man/translate/figs-nominaladj ἐκ νεκρῶν 1 Abraham is using the adjective **dead** as a noun in order to indicate a group of people. Your language may use adjectives in the same way. If not, you could translate this with an equivalent expression. Alternate translation: “from among the people who have died” 17:intro c4am 0 # Luke 17 General Notes\n\n## Structure and formatting\n\n1. Jesus teaches about forgiveness, faith, and service (17:1–10)\n2. Jesus heals ten lepers (17:11–19)\n3. Jesus teaches about the kingdom of God coming (17:20–37)\n\n## Special concepts in this chapter\n\n### Old Testament Examples\n\nJesus uses Noah and Lot’s wife as examples to teach his followers. Noah was ready for the flood when it came, and followers of Jesus need to be ready for him to return, because he will not warn them when he is about to come. Lot’s wife loved the evil city she had been living in so much that God also punished her when he destroyed it. Followers of Jesus need to love him more than anything else. You may need to provide some background information that Jesus assumed his listeners would know so that people who read your translation today can understand what Jesus is teaching here.\n\n## Important figures of speech in this chapter\n\n### Rhetorical Questions\n\nJesus asks his disciples three questions in (17:7–9) to teach them that even those who serve him well are righteous only because of his grace. (See: [[rc://*/ta/man/translate/figs-rquestion]] and [[rc://*/tw/dict/bible/kt/grace]] and [[rc://*/tw/dict/bible/kt/righteous]])\n\n## Other possible translation difficulties in this chapter\n\n### Paradox\n\nA paradox is a statement that describes two things that seem as if they cannot both be true at the same time, but which actually are both true. Jesus speaks a paradox in this chapter: “Whoever seeks to gain his life will lose it, but whoever loses his life will save it” (17:33).\n\n## Important textual issues in this chapter\n\n### “In his day”\n\nAt the end of 17:24, some ancient manuscripts of the Bible have the phrase “in his day,” but the manuscripts considered to be the most accurate do not. ULT does not have the phrase in its text, but it does have it in a footnote.\n\n### “There will be two in the field”\n\nSome ancient manuscripts of the Bible include the verse 17:36, but the manuscripts considered to be the most accurate do not. ULT does not have this verse in its text, but it does have it in a footnote.\n\nIn both of these cases, if a translation of the Bible exists in your region, you may wish to include the verse if it does, but leave it out if it does not include it. If a translation of the Bible does not exist in your region, you may wish to follow the example of ULT. (See: [[rc://*/ta/man/translate/translate-textvariants]]) -17:1 ej1e rc://*/ta/man/translate/figs-doublenegatives ἀνένδεκτόν ἐστιν τοῦ τὰ σκάνδαλα μὴ ἐλθεῖν 1 If it would be helpful in your language, you could translate this double negative as a positive statement. Alternate translation: “Traps will certainly come” -17:1 m102 rc://*/ta/man/translate/translate-unknown τὰ σκάνδαλα 1 The term **traps** refers to a device that a person or animal would unknowingly activate and that would then confine them in a net, cage, or pit. Your language may have a term for a similar device, and you could use it here. -17:1 m103 rc://*/ta/man/translate/figs-metaphor τὰ σκάνδαλα 1 Jesus is using the word **traps**. Alternate translation: “temptations” +17:1 ej1e rc://*/ta/man/translate/figs-doublenegatives ἀνένδεκτόν ἐστιν τοῦ τὰ σκάνδαλα μὴ ἐλθεῖν 1 If it would be helpful in your language, you could translate this double negative as a positive statement. Alternate translation: “Stumbling blocks will certainly come” +17:1 m102 rc://*/ta/man/translate/translate-unknown τὰ σκάνδαλα 1 The term **stumbling blocks** refers to any lumps, rocks, or bumps on the ground that cause people to stumble or trip. If your readers would not be familiar with this type of object, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “things that people trip on” +17:1 m103 rc://*/ta/man/translate/figs-metaphor τὰ σκάνδαλα 1 Here, Jesus speaks of things that cause people to sin as if they were **stumbling blocks**. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “things that lead people to disobey” 17:1 zck5 rc://*/ta/man/translate/figs-ellipsis οὐαὶ δι’ οὗ ἔρχεται! 1 Jesus is leaving out some of the words that in many languages a sentence would need in order to be complete. Alternate translation: “how terrible it will be for anyone who causes these temptations to come” or “how terrible it will be for any person who tempts others to sin” 17:2 dvz5 rc://*/ta/man/translate/figs-explicit λυσιτελεῖ αὐτῷ εἰ 1 Jesus is drawing a comparison to the punishment for causing people to sin. He means that this person’s punishment for causing people to sin will be worse than if he had drowned in the sea. No one would actually put a stone around his neck and throw him into the sea as an alternative to that punishment, and Jesus is not saying that anyone will do so. Alternate translation: “The punishment he will receive will be worse than if” 17:2 uk6e rc://*/ta/man/translate/figs-explicit λίθος μυλικὸς περίκειται περὶ τὸν τράχηλον αὐτοῦ 1 The implication is that someone would tie the stone around the person’s neck. Alternate translation: “if someone were to attach a millstone around his neck” 17:2 gr89 rc://*/ta/man/translate/translate-unknown λίθος μυλικὸς 1 A **millstone** is a very large, heavy, circular stone that is used for grinding grain into flour. If your readers would not be familiar with a millstone, you could use a general expression in your translation. Alternate translation: “a heavy stone” or “a heavy wheel” -17:2 k9xl rc://*/ta/man/translate/figs-metaphor σκανδαλίσῃ 1 See how you translated this in [17:1](../17/01.md). Jesus is using the word **trap**. Alternate translation: “he should tempt to sin” +17:2 k9xl rc://*/ta/man/translate/figs-metaphor σκανδαλίσῃ 1 See how you translated the similar terms in [17:1](../17/01.md). Alternate translation: “he should tempt … to sin” 17:2 xm7x rc://*/ta/man/translate/figs-metaphor τῶν μικρῶν τούτων 1 This could be: (1) a reference to children who love Jesus and who are physically **little** compared to adults. Alternate translation: “these children who believe in me” (2) a figurative reference to people whose faith is new and has not yet become mature and strong. Alternate translation: “these new believers” or (3) a figurative reference to people who are not important from a human perspective. Alternate translation: “these common people” 17:3 m104 rc://*/ta/man/translate/figs-explicit προσέχετε ἑαυτοῖς 1 Since Jesus is teaching about how important it is not to sin and not to encourage others to sin, the implication is that this statement means that he wants his disciples to help one another not to sin. Alternate translation: “Help one another not to sin” 17:3 m105 rc://*/ta/man/translate/figs-you προσέχετε 1 The implied “you” in this imperative is plural, since Jesus is speaking to his disciples. @@ -2959,13 +2958,13 @@ front:intro uk55 0 # Introduction to the Gospel of Luke\n\n## Part 1: General 17:24 m160 ἡ ἀστραπὴ ἀστράπτουσα ἐκ τῆς ὑπὸ τὸν οὐρανὸν εἰς τὴν ὑπ’ οὐρανὸν λάμπει 1 Alternate translation: “lightning that flashes lights up the sky from one end to the other” 17:24 i5rz rc://*/ta/man/translate/figs-simile ἡ ἀστραπὴ ἀστράπτουσα ἐκ τῆς ὑπὸ τὸν οὐρανὸν εἰς τὴν ὑπ’ οὐρανὸν λάμπει 1 Jesus is using this comparison to indicate that he will be revealed suddenly and visibly as the Messiah and the world’s reigning king. Alternate translation: “the lightning appears suddenly and visibly across the sky” 17:24 m161 rc://*/ta/man/translate/translate-textvariants οὕτως ἔσται ὁ Υἱὸς τοῦ Ἀνθρώπου 1 See the discussion of textual issues at the end of the General Notes to this chapter to decide whether to include the phrase “in his day” at the end of this verse in your translation. The note below suggests one way to do that. -17:24 m162 rc://*/ta/man/translate/figs-explicit οὕτως ἔσται ὁ Υἱὸς τοῦ Ἀνθρώπου 1 The implication is that **so will the Son of Man be** refers to the future reign of Jesus. If it would be helpful to your readers, you could state that explicitly. (If you have chosen to represent the phrase “in his day” in your translation, the alternate translation offered here would be expressing that as explicit meaning.) Alternate translation: “it will be like that when the Son of Man comes to reign” -17:24 m163 rc://*/ta/man/translate/figs-123person οὕτως ἔσται ὁ Υἱὸς τοῦ Ἀνθρώπου 1 Jesus is referring to himself in the third person. If it would be helpful in your language, you could translate this in the first person. Alternate translation: “so will I, the Son of Man, be” -17:24 m164 rc://*/ta/man/translate/figs-explicit οὕτως ἔσται ὁ Υἱὸς τοῦ Ἀνθρώπου 1 See how you translated the title **Son of Man** in [5:24](../05/24.md). Alternate translation: “so will I, the Messiah, be” +17:24 m162 rc://*/ta/man/translate/figs-explicit οὕτως ἔσται ὁ Υἱὸς τοῦ Ἀνθρώπου 1 The implication is that **thus will be the Son of Man** refers to the future reign of Jesus. If it would be helpful to your readers, you could state that explicitly. (If you have chosen to represent the phrase “in his day” in your translation, the alternate translation offered here would be expressing that as explicit meaning.) Alternate translation: “it will be like that when the Son of Man comes to reign” +17:24 m163 rc://*/ta/man/translate/figs-123person οὕτως ἔσται ὁ Υἱὸς τοῦ Ἀνθρώπου 1 Jesus is referring to himself in the third person. If it would be helpful in your language, you could translate this in the first person. Alternate translation: “thus will be I, the Son of Man” +17:24 m164 rc://*/ta/man/translate/figs-explicit οὕτως ἔσται ὁ Υἱὸς τοῦ Ἀνθρώπου 1 See how you translated the title **Son of Man** in [5:24](../05/24.md). Alternate translation: “thus will be I, the Messiah” 17:25 csa3 rc://*/ta/man/translate/figs-123person δεῖ αὐτὸν & παθεῖν 1 Jesus is referring to himself in the third person. If it would be helpful in your language, you could translate this in the first person. Alternate translation: “it is necessary for me to suffer” 17:25 dp8a rc://*/ta/man/translate/figs-activepassive ἀποδοκιμασθῆναι ἀπὸ τῆς γενεᾶς ταύτης 1 If it would be helpful in your language, you could express this with an active form, and you could state who will do the action. Alternate translation: “the people of this generation must reject him” or, if you translated with the first person, “the people of this generation must reject me” 17:25 m165 rc://*/ta/man/translate/figs-metonymy τῆς γενεᾶς ταύτης 1 Jesus is using the term **generation** to mean the people who were born in the current generation. Alternate translation: “the people living at this time” -17:26 d2ne καθὼς ἐγένετο & οὕτως ἔσται καὶ 1 Alternate translation: “just as people were doing certain things … so people will be doing the same things” +17:26 d2ne καθὼς ἐγένετο & οὕτως ἔσται καὶ 1 Alternate translation: “just as people were doing certain things … thus people will be doing the same things” 17:26 v1sr rc://*/ta/man/translate/figs-idiom ἐν ταῖς ἡμέραις Νῶε 1 Jesus is using the term **days** to refer to a specific time. Alternate translation: “at the time when Noah was living” 17:26 ktl1 rc://*/ta/man/translate/figs-idiom ἐν ταῖς ἡμέραις τοῦ Υἱοῦ τοῦ Ἀνθρώπου 1 Jesus is using the term **days** to refer to a specific time. Alternate translation: “at the time when the Son of Man is about to return” 17:26 m167 rc://*/ta/man/translate/figs-123person ἐν ταῖς ἡμέραις τοῦ Υἱοῦ τοῦ Ἀνθρώπου 1 Jesus is referring to himself in the third person. If it would be helpful in your language, you could translate this in the first person. Alternate translation: “in my days as the Son of Man” @@ -3055,7 +3054,7 @@ front:intro uk55 0 # Introduction to the Gospel of Luke\n\n## Part 1: General 18:8 m207 rc://*/ta/man/translate/figs-explicit τὴν πίστιν 1 When Jesus asks whether he will find **faith** on the earth, he may be referring implicitly to the kind of persevering trust in God that would lead a person to continue praying even when the answer was delayed. (UST offers another possible interpretation of this word.) Alternate translation: “this kind of persevering faith” or “this kind of persevering trust in God” 18:9 n2b5 rc://*/ta/man/translate/figs-parables εἶπεν δὲ καὶ πρός τινας & τὴν παραβολὴν ταύτην 1 Jesus now tells a brief story to correct some wrong attitudes that he realized certain people had. The story is designed teach something that is true in a way that is easy to understand and remember. Alternate translation: “Then Jesus told this story to correct certain people” 18:9 pmp1 rc://*/ta/man/translate/writing-participants πρός τινας 1 Luke uses this phrase to introduce some new characters, but he does not say specifically who these people were. (The story that Jesus tells suggests that they may have been Pharisees.) Alternate translation: “to some people who were there” -18:9 b6zy τοὺς πεποιθότας ἐφ’ ἑαυτοῖς, ὅτι εἰσὶν δίκαιοι 1 Alternate translation: “who had convinced themselves that they were righteous” or “who considered themselves to be righteous” +18:9 b6zy τοὺς πεποιθότας ἐφ’ ἑαυτοῖς, ὅτι εἰσὶν δίκαιοι καὶ ἐξουθενοῦντας τοὺς λοιποὺς 1 Alternate translation: “who had convinced themselves that they were righteous and who disdained others” or “who considered themselves to be righteous and disdained others” 18:9 rs6q καὶ ἐξουθενοῦντας τοὺς λοιποὺς 1 Alternate translation: “and who thought they were superior to other people” 18:10 m208 rc://*/ta/man/translate/writing-participants ἄνθρωποι δύο 1 Jesus uses this phrase to introduce the characters in this parable. Alternate translation: “Once there were two men who” 18:10 m209 rc://*/ta/man/translate/figs-idiom ἀνέβησαν εἰς τὸ ἱερὸν προσεύξασθαι 1 When Jesus says that these men **went up**, he likely means that they traveled to Jerusalem. That was the customary way of speaking about going there, since the city was up on a mountain. Alternate translation: “went to pray in the temple courtyard” @@ -3094,12 +3093,12 @@ front:intro uk55 0 # Introduction to the Gospel of Luke\n\n## Part 1: General 18:16 m223 rc://*/ta/man/translate/figs-abstractnouns τῶν & τοιούτων ἐστὶν ἡ Βασιλεία τοῦ Θεοῦ 1 See how you decided to translate the phrase **the kingdom of God** in [4:43](../04/43.md). If it would be helpful in your language, you could express the idea behind the abstract noun **kingdom** with a verb such as “rule.” Alternate translation: “people who are like children will let God rule their lives” 18:17 p5lq ἀμὴν, λέγω ὑμῖν, ὃς ἂν 1 Jesus says this to emphasize what he is about to say. Alternate translation: “I can assure you that whoever” 18:17 m224 rc://*/ta/man/translate/figs-abstractnouns μὴ δέξηται τὴν Βασιλείαν τοῦ Θεοῦ 1 See how you decided to translate the phrase **the kingdom of God** in [4:43](../04/43.md). If it would be helpful in your language, you could express the idea behind the abstract noun **kingdom** with a verb such as “rule.” Alternate translation: “does not let God rule over him” -18:17 ar8e rc://*/ta/man/translate/figs-simile ὡς παιδίον 1 If it would be helpful to your readers, you could explain the basis of this comparison. Alternate translation: “with trust and humility like a child” +18:17 ar8e rc://*/ta/man/translate/figs-simile ὡς παιδίον 1 If it would be helpful to your readers, you could explain the basis of this comparison. Alternate translation: “with trust and humility as a child” 18:17 m225 οὐ μὴ εἰσέλθῃ εἰς αὐτήν 1 Alternate translation: “will not let God rule over him at all” 18:18 a5qz rc://*/ta/man/translate/writing-participants καὶ ἐπηρώτησέν τις αὐτὸν ἄρχων 1 Luke uses this phrase to introduce a new character into the story. Alternate translation: “Then a Jewish leader came up to Jesus and asked him a question” 18:18 d6kf τί ποιήσας & κληρονομήσω 1 Alternate translation: “what do I need to do to inherit” 18:18 xrs8 rc://*/ta/man/translate/figs-metaphor κληρονομήσω 1 The ruler is using the term **inherit** to mean coming into possession of something. Alternate translation: “will I receive” or “will I obtain” -18:19 fxi2 rc://*/ta/man/translate/figs-rquestion τί με λέγεις ἀγαθόν? οὐδεὶς ἀγαθὸς, εἰ μὴ εἷς ὁ Θεός 1 Jesus is using the question form as a teaching tool. He is not asking the ruler to explain why he used this term. Jesus is also not denying that he is God. Rather, he is challenging the ruler to reflect on whether, in light of God’s holiness, he should consider any human being to be **good**. The ruler apparently considers Jesus to be a **good** human being, and he wants to know how he can be **good** enough himself to earn God’s approval. If it would be helpful in your language, you could translate Jesus’ words as a statement, and it may be helpful to combine that statement with the next sentence in the verse. Alternate translation: “You should not consider any human being to be good, since no one is good except God alone” +18:19 fxi2 rc://*/ta/man/translate/figs-rquestion τί με λέγεις ἀγαθόν? οὐδεὶς ἀγαθὸς, εἰ μὴ εἷς ὁ Θεός 1 Jesus is using the question form as a teaching tool. He is not asking the ruler to explain why he used this term. Jesus is also not denying that he is God. Rather, he is challenging the ruler to reflect on whether, in light of God’s holiness, he should consider any human being to be **good**. The ruler apparently considers Jesus to be a **good** human being, and he wants to know how he can be **good** enough himself to earn God’s approval. If it would be helpful in your language, you could translate Jesus’ words as a statement, and it may be helpful to combine that statement with the next sentence in the verse. Alternate translation: “You should not consider any human being to be good, since no one is good except one—God” 18:20 m226 rc://*/ta/man/translate/figs-explicit τὰς ἐντολὰς οἶδας 1 The implication is that Jesus is saying this in response to the ruler’s question. If it would be helpful to your readers, you could state that explicitly. Alternate translation: “As for what God expects from us, you know what he has commanded” 18:20 m227 rc://*/ta/man/translate/figs-quotesinquotes μὴ μοιχεύσῃς, μὴ φονεύσῃς, μὴ κλέψῃς, μὴ ψευδομαρτυρήσῃς, τίμα τὸν πατέρα σου καὶ τὴν μητέρα 1 You may wish to represent these commandments as a second-level direct quotation within Jesus’ reply to the ruler, using the capitalization and punctuation conventions of your language. That is what UST does. However, that would be a quotation within a quotation, and you may wish to avoid that by leaving the commandments as an indirect quotation. 18:20 m261 rc://*/ta/man/translate/figs-youcrowd σου 1 Jesus is reciting these commandments from the Scriptures, and the word **your** is singular because that is the way Moses spoke the commandments, since even though he gave them to the Israelites as a group, each individual person was supposed to obey them. So in your translation, it would be appropriate to use the singular form of **your**. The implied **you** in the imperative verbs would also be singular. @@ -3113,9 +3112,9 @@ front:intro uk55 0 # Introduction to the Gospel of Luke\n\n## Part 1: General 18:24 m229 rc://*/ta/man/translate/translate-textvariants ἰδὼν δὲ αὐτὸν ὁ Ἰησοῦς 1 Many manuscripts have two additional Greek words here, so that this says, “Then Jesus, seeing him having become sad.” See the discussion of textual issues at the end of the General Notes to this chapter to decide whether to represent those words in your translation. Alternate translation (if you choose to represent them): “Then Jesus, noticing how sad the ruler had become” 18:24 qcm7 rc://*/ta/man/translate/figs-exclamations πῶς δυσκόλως οἱ τὰ χρήματα ἔχοντες, εἰς τὴν Βασιλείαν τοῦ Θεοῦ εἰσπορεύονται 1 This is an exclamation, not a question. Alternate translation: “It is so very difficult for those who are rich to enter the kingdom of God” 18:24 m230 rc://*/ta/man/translate/figs-abstractnouns πῶς δυσκόλως οἱ τὰ χρήματα ἔχοντες, εἰς τὴν Βασιλείαν τοῦ Θεοῦ εἰσπορεύονται 1 See how you decided to translate the phrase **the kingdom of God** in [4:43](../04/43.md). If it would be helpful in your language, you could express the idea behind the abstract noun **kingdom** with a verb such as “rule.” Alternate translation: “It is so very difficult for those who are rich to allow God to rule their lives” -18:25 hdz1 rc://*/ta/man/translate/figs-hyperbole εὐκοπώτερον γάρ ἐστιν κάμηλον διὰ τρήματος βελόνης εἰσελθεῖν, ἢ 1 It is impossible for **a camel** to fit through **the eye of a needle** Jesus is using an exaggeration to express how difficult it is for a rich person to enter God’s kingdom. Alternate translation: “It is extremely difficult” +18:25 hdz1 rc://*/ta/man/translate/figs-hyperbole εὐκοπώτερον γάρ ἐστιν κάμηλον διὰ τρήματος βελόνης εἰσελθεῖν, ἢ 1 It is impossible for **a camel** to fit through **an eye of a needle** Jesus is using an exaggeration to express how difficult it is for a rich person to enter God’s kingdom. Alternate translation: “It is extremely difficult” 18:25 m231 rc://*/ta/man/translate/translate-unknown κάμηλον 1 A **camel** is a large animal that was used in this culture to transport people and goods. If your readers would not know what a **camel** is, you could use the name of a similar animal that they would recognize, or you could use a general expression. Alternate translation: “a huge beast of burden” -18:25 j7x3 rc://*/ta/man/translate/translate-unknown τρήματος βελόνης 1 The **eye of a needle** is the hole in a sewing needle through which the thread is passed. If your language has an expression of its own that describes this hole, you could use it in your translation. Otherwise, you could use a general expression. Alternate translation: “the tiny hole for thread in a needle” +18:25 j7x3 rc://*/ta/man/translate/translate-unknown τρήματος βελόνης 1 The **eye of a needle** is the hole in a sewing needle through which the thread is passed. If your language has an expression of its own that describes this hole, you could use it in your translation. Otherwise, you could use a general expression. Alternate translation: “a tiny hole for thread in a needle” 18:25 m232 rc://*/ta/man/translate/figs-abstractnouns εἰς τὴν Βασιλείαν τοῦ Θεοῦ εἰσελθεῖν 1 See how you translated this phrase in [18:24](../18/24.md). Alternate translation: “to allow God to rule his life” 18:26 ycm3 οἱ ἀκούσαντες 1 Alternate translation: “the people who were listening to Jesus” 18:26 vu3z rc://*/ta/man/translate/figs-rquestion καὶ τίς δύναται σωθῆναι? 1 It is possible that these people were asking for an answer. But it is more likely that they were using the question form to emphasize their surprise at what Jesus said. If it would be helpful in your language, you could translate this as a statement or exclamation. Alternate translation: “Then no one can be saved!” @@ -3178,7 +3177,7 @@ front:intro uk55 0 # Introduction to the Gospel of Luke\n\n## Part 1: General 18:42 m256 rc://*/ta/man/translate/figs-abstractnouns ἡ πίστις σου σέσωκέν σε 1 If it would be helpful in your language, you could express the idea behind the abstract noun **faith** with a verb such as “believe.” Alternate translation: “Because you believed, you have been healed” 18:42 gcv1 rc://*/ta/man/translate/figs-personification ἡ πίστις σου σέσωκέν σε 1 Jesus speaks of the man’s **faith** as if it had actively healed him. Alternate translation: “Because you believed, you have been healed” 18:42 m257 ἡ πίστις σου σέσωκέν σε 1 Here Jesus seems to be using the word **saved** in one of its particular senses, to mean “healed.” Alternate translation: “Because you believed, you have been healed” -18:43 m258 ἠκολούθει αὐτῷ 1 Here, **followed** does not necessarily have the figurative meaning of “became a disciple.” Alternate translation: “he walked down the road with the rest of the crowd that was around Jesus” +18:43 m258 ἠκολούθει αὐτῷ 1 Here, **was following** does not necessarily have the figurative meaning of “becoming a disciple.” Alternate translation: “he was walking down the road with the rest of the crowd that was around Jesus” 18:43 d1kk δοξάζων τὸν Θεόν 1 Alternate translation: “giving glory to God” or “praising God” 19:intro zn2b 0 # Luke 19 General Notes\n\n## Structure and formatting\n\n1. Jesus helps a man named Zacchaeus repent of his sins (19:1–10)\n2. Jesus tells a parable about a man who entrusted money to his servants (19:11–27)\n3. Jesus rides into Jerusalem on a colt (19:28–48)\n\n## Special concepts in this chapter\n\n### “Sinner”\n\nThe Pharisees refer to a group of people as “sinners.” The Jewish leaders thought these people were sinful, but in reality the leaders were also sinful. This can be taken as irony. (See: [[rc://*/tw/dict/bible/kt/sin]] and [[rc://*/ta/man/translate/figs-irony]])\n\n### Servants\n\nGod expects his people to remember that everything in the world belongs to God. God gives his people things so they can serve him. He wants them to please him by doing what he wants them to do with everything he has given them. One day Jesus will ask his servants what they have done with everything he gave them to use. He will give a reward to those who have done what he wanted them to do, and he will punish those who have not.\n\n### The donkey and the colt\n\nJesus rode into Jerusalem on an animal. In this way he was like a king who came into a city after he had won an important battle. Also, the kings of Israel in the Old Testament rode on donkeys. Other kings rode on horses. So Jesus was showing that he was the king of Israel and that he was not like other kings.\n\nMatthew, Mark, Luke, and John all wrote about this event. Matthew and Mark wrote that the disciples brought Jesus a donkey. John wrote that Jesus found a donkey. Luke wrote that they brought him a colt. Only Matthew wrote that the disciples brought Jesus both a donkey and a colt. No one knows for sure whether Jesus rode the donkey or the colt. It is best to translate each of these accounts as it appears in ULT without trying to make them all say exactly the same thing. (See: Matthew 21:1–7 and Mark 11:1–7 and Luke 19:29–36 and John 12:14–15)\n\n### Spreading garments and branches\n\nWhen kings would enter the cities they ruled, people would cut branches from trees and take off the outer garments that they wore to stay warm in cold weather and spread them all on the road so the king would ride over them. They did this to honor the king and show that they loved him. (See: [[rc://*/tw/dict/bible/kt/honor]] and [[rc://*/ta/man/translate/translate-symaction]])\n\n### The merchants in the temple\n\nJesus forced the people who were selling animals in the temple to leave. He did this to show everyone that he had authority over the temple and that only those who were righteous, who did what God said was good, could be in it. (See: [[rc://*/tw/dict/bible/kt/righteous]]) 19:1 j35m rc://*/ta/man/translate/grammar-connect-time-background καὶ 1 Luke uses the word **And** to begin relating a new event by introducing background information that will help readers understand what happens. Alternate translation: “Now” @@ -3297,8 +3296,8 @@ front:intro uk55 0 # Introduction to the Gospel of Luke\n\n## Part 1: General 19:28 ja5p rc://*/ta/man/translate/figs-idiom ἀναβαίνων εἰς Ἱεροσόλυμα 1 It was customary for Israelites to speak of **going up** to Jerusalem, since the city was up on a mountain. Alternate translation: “traveling towards Jerusalem” 19:29 y9q8 rc://*/ta/man/translate/writing-newevent καὶ ἐγένετο 1 Luke uses this phrase to mark an important development in the story. Use a word, phrase, or other method in your language that is natural for this purpose. 19:29 q1wn rc://*/ta/man/translate/translate-names Βηθφαγὴ καὶ Βηθανίαν 1 **Bethphage** and **Bethany** are the names of two small cities near Jerusalem. -19:29 lj69 rc://*/ta/man/translate/figs-activepassive τὸ ὄρος τὸ καλούμενον Ἐλαιῶν 1 If it would be helpful in your language, you could express this with an active form. Alternate translation: “the hill that people call Olivet” -19:29 m307 rc://*/ta/man/translate/translate-names τὸ ὄρος τὸ καλούμενον Ἐλαιῶν 1 You could also translate this entire expression as a proper name. **Olivet** is the name of a hill or mountain. Alternate translation: “the Mount of Olives” or “Olive Tree Mountain” +19:29 lj69 rc://*/ta/man/translate/figs-activepassive τὸ ὄρος τὸ καλούμενον Ἐλαιῶν 1 If it would be helpful in your language, you could express this with an active form. Alternate translation: “the mount that people call of Olives” +19:29 m307 rc://*/ta/man/translate/translate-names τὸ ὄρος τὸ καλούμενον Ἐλαιῶν 1 You could also translate this entire expression as a proper name. The phrase **of Olives** is part of the name of a hill or mountain. Alternate translation: “the Mount of Olives” or “Olive Tree Mountain” 19:30 m308 rc://*/ta/man/translate/figs-youdual ὑπάγετε & ἐν ᾗ εἰσπορευόμενοι εὑρήσετε & λύσαντες & ἀγάγετε 1 Since Jesus is speaking to two of his disciples, **you** as a pronoun and as implied in the participle and imperative verbs would be in the dual form, if your language uses the dual form. Otherwise, all of those things would be plural. 19:30 m309 τὴν κατέναντι κώμην 1 Alternate translation: “that village right ahead of us” 19:30 qq5c rc://*/ta/man/translate/translate-unknown πῶλον 1 The term **colt** refers to a young donkey. If your readers would not be familiar with what a donkey is, you could use a general expression. Alternate translation: “a young donkey” or “a young riding animal” @@ -3369,10 +3368,10 @@ front:intro uk55 0 # Introduction to the Gospel of Luke\n\n## Part 1: General 19:45 u91v rc://*/ta/man/translate/figs-explicit εἰσελθὼν εἰς τὸ ἱερὸν 1 You may need to say explicitly that Jesus first entered Jerusalem, where the temple was located. Alternate translation: “Jesus entered Jerusalem and went into the temple courtyard” 19:45 j6ce rc://*/ta/man/translate/figs-synecdoche τὸ ἱερὸν 1 Only priests were allowed to enter the **temple** building, so Luke means that Jesus went into the temple courtyard. Luke is using the word for the entire building to refer to one part of it. Alternate translation: “the temple courtyard” 19:45 py1x ἐκβάλλειν 1 Alternate translation: “throw out” or “force out” -19:46 m343 rc://*/ta/man/translate/figs-quotesinquotes γέγραπται, ὁ οἶκός μου οἶκος προσευχῆς; ὑμεῖς δὲ αὐτὸν ἐποιήσατε σπήλαιον λῃστῶν 1 If it would be helpful in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “God says in the Scriptures that ‘his temple will be a place of prayer,’ but you have made it ‘a den of robbers’” +19:46 m343 rc://*/ta/man/translate/figs-quotesinquotes γέγραπται, ὁ οἶκός μου οἶκος προσευχῆς; ὑμεῖς δὲ αὐτὸν ἐποιήσατε σπήλαιον λῃστῶν 1 If it would be helpful in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “God has said in the Scriptures that ‘his temple will be a place of prayer,’ but you made it ‘a den of robbers’” 19:46 v81e rc://*/ta/man/translate/figs-activepassive γέγραπται 1 If it would be helpful in your language, you could express this with an active form, and you could state who has done the action. Alternate translation: “God has said in the Scriptures” -19:46 uvf7 rc://*/ta/man/translate/figs-metaphor ὁ οἶκός μου 1 God, speaking through the prophet Isaiah, refers to his temple as his **house**, because his presence is there. Alternate translation: “My temple will be” -19:46 wac1 rc://*/ta/man/translate/figs-metaphor οἶκος προσευχῆς 1 God, speaking through the prophet Isaiah, refers to a place where people would pray as a **house**. Alternate translation: “a place where people pray to me” +19:46 uvf7 rc://*/ta/man/translate/figs-metaphor ὁ οἶκός μου οἶκος 1 God, speaking through the prophet Isaiah, refers to his temple as his **house**, because his presence is there. Alternate translation: “My temple will be a house” +19:46 wac1 rc://*/ta/man/translate/figs-metaphor οἶκος προσευχῆς 1 God, speaking through the prophet Isaiah, refers to a place where people would pray as a **house**. Alternate translation: “will be a place where people pray to me” 19:46 ba8w rc://*/ta/man/translate/figs-metaphor σπήλαιον λῃστῶν 1 God, speaking through the prophet Jeremiah, refers to a place where thieves would gather to hide and plot their crimes as if it were a wild animal’s **den** or lair. Alternate translation: “a place where thieves gather” 19:47 m344 rc://*/ta/man/translate/figs-synecdoche ἐν τῷ ἱερῷ 1 Only priests were allowed to enter the **temple** building, so Luke means that Jesus was teaching in the temple courtyard. Luke is using the word for the entire building to refer to one part of it. Alternate translation: “in the temple courtyard” 19:47 mn6e rc://*/ta/man/translate/writing-background δὲ 1 Luke uses the word **And** to introduce background information that will help readers understand what happens next in the story. Alternate translation: “Now” @@ -3386,7 +3385,7 @@ front:intro uk55 0 # Introduction to the Gospel of Luke\n\n## Part 1: General 20:1 h8gv rc://*/ta/man/translate/writing-newevent καὶ ἐγένετο 1 Luke uses this phrase to introduce a new event in the story. Use a word, phrase, or other method in your language that is natural for introducing a new event. 20:1 vtg4 rc://*/ta/man/translate/figs-synecdoche ἐν τῷ ἱερῷ 1 Only priests were allowed to enter the **temple** building, so Luke means that Jesus was teaching in the temple courtyard. Luke is using the word for the entire building to refer to one part of it. Alternate translation: “in the temple courtyard” 20:1 m350 rc://*/ta/man/translate/writing-participants ἐπέστησαν οἱ ἀρχιερεῖς καὶ οἱ γραμματεῖς σὺν τοῖς πρεσβυτέροις 1 Luke uses this statement to reintroduce these characters into the story. He mentioned their activity in opposition to Jesus as background information in [19:47–48](../19/47.md), but here he brings them back into the main action of the story. If your language has its own way of doing that, you could use it here in your translation. -20:2 m351 rc://*/ta/man/translate/figs-imperative εἰπὸν ἡμῖν ἐν ποίᾳ ἐξουσίᾳ ταῦτα ποιεῖς, ἢ τίς ἐστιν ὁ δούς σοι τὴν ἐξουσίαν ταύτην 1 The Jewish leaders are using an imperative to ask a question, so you could translate this as a question. It may be helpful to make it two sentences. Alternate translation: “Tell us, by what authority are you doing these things? Or who is the one who gave you this authority?” +20:2 m351 rc://*/ta/man/translate/figs-imperative εἰπὸν ἡμῖν ἐν ποίᾳ ἐξουσίᾳ ταῦτα ποιεῖς, ἢ τίς ἐστιν ὁ δούς σοι τὴν ἐξουσίαν ταύτην 1 The Jewish leaders are using an imperative to ask a question, so you could translate this as a question. It may be helpful to make it two sentences. Alternate translation: “Tell us, by what authority do you do these things? Or who is the one who gave you this authority?” 20:3 qn89 rc://*/ta/man/translate/figs-hendiadys ἀποκριθεὶς & εἶπεν 1 Together the words **answering** and **said** mean that Jesus said what follows in response to the question from the Jewish leaders. Alternate translation: “he responded” 20:3 ku6a ἐρωτήσω ὑμᾶς κἀγὼ λόγον καὶ εἴπατέ μοι 1 Jesus begins his response with a statement, but then he gives a command, **you say to me**. It might be helpful to make the statement one sentence and the command another sentence, leading into the next verse. Alternate translation: “I will also ask you a question. Now you tell me” 20:3 m352 λόγον 1 Here Jesus is using the term **word** in a specific sense. Alternate translation: “a question” @@ -3417,12 +3416,12 @@ front:intro uk55 0 # Introduction to the Gospel of Luke\n\n## Part 1: General 20:10 kr7j rc://*/ta/man/translate/figs-metaphor ἀπὸ τοῦ καρποῦ τοῦ ἀμπελῶνος 1 The word **fruit** could be: (1) intended literally. Alternate translation: “some of the grapes they had grown” (2) figurative. Alternate translation: “some of what they had produced from the grapes they had grown” or “some of the money they had earned by selling their produce” 20:10 m362 rc://*/ta/man/translate/figs-explicit οἱ & γεωργοὶ ἐξαπέστειλαν αὐτὸν, δείραντες κενόν 1 It may be helpful to state explicitly that the farmers did this after the servant arrived, as UST does. 20:10 isk1 rc://*/ta/man/translate/figs-metaphor ἐξαπέστειλαν αὐτὸν & κενόν 1 Jesus speaks of this servant as if he were a container with nothing in it. Alternate translation: “sent him away without giving him anything” -20:11 r72a ἀτιμάσαντες 1 Alternate translation: “humiliated him” -20:11 vxh2 rc://*/ta/man/translate/figs-metaphor ἐξαπέστειλαν κενόν 1 See how you translated this phrase in [20:10](../20/10.md). Alternate translation: “sent him away without giving him anything” +20:11 r72a ἀτιμάσαντες 1 Alternate translation: “humiliating him” +20:11 vxh2 rc://*/ta/man/translate/figs-metaphor κἀκεῖνον & ἐξαπέστειλαν κενόν 1 See how you translated this phrase in [20:10](../20/10.md). Alternate translation: “sent that one also away without giving him anything” 20:12 m363 rc://*/ta/man/translate/figs-nominaladj τρίτον 1 Jesus is using the adjective **third** as a noun in order to indicate a particular person. Your language may use adjectives in the same way. If not, you could specify the person. Alternate translation: “a third servant” 20:12 lr3h rc://*/ta/man/translate/translate-ordinal τρίτον 1 If your language does not use ordinal numbers, you can use a cardinal number here. Alternate translation: “servant number three” -20:12 ub4g οἱ & καὶ τοῦτον τραυματίσαντες 1 Alternate translation: “they injured that servant as well” -20:12 h32a rc://*/ta/man/translate/figs-metaphor ἐξέβαλον 1 Jesus is likely speaking when he says that the farmers **threw** this servant out of the vineyard. It is unlikely that they actually picked him up and heaved him through the air. Alternate translation: “chased him off the property” +20:12 ub4g καὶ τοῦτον τραυματίσαντες, ἐξέβαλον 1 Alternate translation: “injuring that servant, cast him out as well” +20:12 h32a rc://*/ta/man/translate/figs-metaphor καὶ τοῦτον & ἐξέβαλον 1 Here Jesus means that the farmers forced the slave out of the vineyard. It is unlikely that they actually picked him up and heaved him through the air. Alternate translation: “chased this one also off the property” 20:13 m364 ὁ κύριος τοῦ ἀμπελῶνος 1 Alternate translation: “the owner of the vineyard” or “the man who had planted the vineyard” 20:13 kt8i rc://*/ta/man/translate/figs-quotesinquotes εἶπεν & τί ποιήσω? πέμψω τὸν υἱόν μου τὸν ἀγαπητόν; ἴσως τοῦτον ἐντραπήσονται 1 If it would be helpful in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “asked himself what he should do. He decided to send his beloved son, hoping that the farmers would respect him” 20:13 m365 ἴσως τοῦτον ἐντραπήσονται 1 In this context, the term that ULT translates as **perhaps** indicates something that is not certain but should be expected. If your language has a word or phrase that indicates the same thing, you could use it here in your translation. Alternate translation: “They ought to respect him” @@ -3431,18 +3430,18 @@ front:intro uk55 0 # Introduction to the Gospel of Luke\n\n## Part 1: General 20:14 rvi4 rc://*/ta/man/translate/figs-quotesinquotes λέγοντες, οὗτός ἐστιν ὁ κληρονόμος; ἀποκτείνωμεν αὐτόν, ἵνα ἡμῶν γένηται ἡ κληρονομία 1 If it would be helpful in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “saying that the son was the owner’s heir, and that they should kill him in order to get for themselves the vineyard he would have inherited” 20:14 m367 rc://*/ta/man/translate/figs-metonymy ἡ κληρονομία 1 By **inheritance**, the farmers mean the vineyard, which the son would inherit. Alternate translation: “this vineyard, which he is going to inherit” 20:15 u7us rc://*/ta/man/translate/grammar-connect-logic-result καὶ 1 Jesus uses the word **And** to introduce the results of what the previous sentence described. The farmers carried out the plan they had decided on. Alternate translation: “So” -20:15 m6en rc://*/ta/man/translate/figs-metaphor ἐκβαλόντες αὐτὸν ἔξω τοῦ ἀμπελῶνος 1 As in [20:12](../20/12.md), Jesus is likely speaking when he says that the farmers **threw** the son out of the vineyard, as if they heaved him through the air. Alternate translation: “the vine growers forced the son out of the vineyard” +20:15 m6en rc://*/ta/man/translate/figs-metaphor ἐκβαλόντες αὐτὸν ἔξω τοῦ ἀμπελῶνος 1 As in [20:12](../20/12.md), Jesus means that the farmers forced the slave out of the vineyard. Alternate translation: “the vine growers forced the son out of the vineyard” 20:15 dlu4 rc://*/ta/man/translate/figs-rquestion τί οὖν ποιήσει αὐτοῖς ὁ κύριος τοῦ ἀμπελῶνος? 1 Jesus does not want the people to tell him what the owner of the vineyard will do. Rather, he is using the question form to get his listeners to pay attention to what he says the owner will do. If it would be helpful in your language, you could translate this as a statement. Alternate translation: “So now, listen to what the lord of the vineyard will do to them.” 20:15 m368 ὁ κύριος τοῦ ἀμπελῶνος 1 Alternate translation: “the owner of the vineyard” or “the man who had planted the vineyard” 20:16 m369 τοὺς γεωργοὺς τούτους 1 See how you translated the term **farmers** in [20:9](../20/09.md). Your language might say “those” instead of **these** in a context like this. Alternate translation: “those vine growers” or “those grape farmers” 20:16 m370 rc://*/ta/man/translate/translate-unknown δώσει τὸν ἀμπελῶνα ἄλλοις 1 See how you translated the similar expression in [20:9](../20/09.md). Alternate translation: “allow different grape farmers to use it in exchange for a share of the crop” 20:16 k18g rc://*/ta/man/translate/figs-exclamations μὴ γένοιτο 1 This is an exclamation. Alternate translation: “May nothing like that ever happen” 20:17 qtb7 rc://*/ta/man/translate/translate-symaction ὁ δὲ ἐμβλέψας αὐτοῖς εἶπεν 1 Jesus **looked at** the people to hold them accountable for understanding what he was saying. Alternate translation: “But Jesus looked straight at them and said” -20:17 m371 rc://*/ta/man/translate/figs-quotesinquotes τί οὖν ἐστιν τὸ γεγραμμένον τοῦτο, λίθον ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες, οὗτος ἐγενήθη εἰς κεφαλὴν γωνίας 1 If it would be helpful in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “What then does Scripture mean when it says that the stone that the builders rejected became the cornerstone” -20:17 rf5f rc://*/ta/man/translate/figs-rquestion τί οὖν ἐστιν τὸ γεγραμμένον τοῦτο, λίθον ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες, οὗτος ἐγενήθη εἰς κεφαλὴν γωνίας? 1 Jesus does not expect the people to explain the meaning of the scripture he is quoting. Rather, he is using the question form to get them to consider its implications carefully. Alternate translation: “Think carefully about what this scripture is saying: ‘The stone that the builders rejected, this has become the head of the corner’!” +20:17 m371 rc://*/ta/man/translate/figs-quotesinquotes τί οὖν ἐστιν τὸ γεγραμμένον τοῦτο, λίθον ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες, οὗτος ἐγενήθη εἰς κεφαλὴν γωνίας 1 If it would be helpful in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “What then does Scripture mean when it says that a stone that the builders rejected became the cornerstone” +20:17 rf5f rc://*/ta/man/translate/figs-rquestion τί οὖν ἐστιν τὸ γεγραμμένον τοῦτο, λίθον ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες, οὗτος ἐγενήθη εἰς κεφαλὴν γωνίας? 1 Jesus does not expect the people to explain the meaning of the scripture he is quoting. Rather, he is using the question form to get them to consider its implications carefully. Alternate translation: “Think carefully about what this scripture is saying: ‘A stone that the builders rejected, this has become the head of the corner’!” 20:17 l6l3 rc://*/ta/man/translate/figs-activepassive τὸ γεγραμμένον τοῦτο 1 If it would be helpful in your language, you could translate this passive verbal form with a noun. Alternate translation: “this scripture” 20:17 a5kc rc://*/ta/man/translate/figs-metaphor λίθον ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες, οὗτος ἐγενήθη εἰς κεφαλὴν γωνίας 1 This is a quotation from Psalm 118, and it is a metaphor. It refers to the Messiah as if he were a stone that builders chose not to use. This means that people will reject him. When the psalm says that this stone became the cornerstone, this means that God will nevertheless make the Messiah the ruler of these people. However, since this is a quotation from Scripture, translate the words directly rather than providing a plain explanation of them, even if your language does not customarily use such figures of speech. If you want to explain the meaning of the metaphor, we recommend that you do that in a footnote rather than in the Bible text. -20:17 bd2f rc://*/ta/man/translate/figs-explicit λίθον ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες 1 The psalm refers implicitly to the way people in this culture used stones to build the walls of houses and other buildings. Alternate translation: “The stone that the builders thought was not good enough to use for building” +20:17 bd2f rc://*/ta/man/translate/figs-explicit λίθον ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες 1 The psalm refers implicitly to the way people in this culture used stones to build the walls of houses and other buildings. Alternate translation: “A stone that the builders thought was not good enough to use for building” 20:17 bh2r rc://*/ta/man/translate/figs-idiom κεφαλὴν γωνίας 1 The phrase **the head of the corner** is an idiom that refers to a large stone with straight edges that builders would place down first and use as a reference to make sure that the walls of a stone building were straight and that the building was oriented in the right direction. Your language may have its own term for such a stone. You could also use a general expression. Alternate translation: “the cornerstone” or “the reference stone for the whole building” 20:18 d7n2 rc://*/ta/man/translate/figs-metaphor πᾶς ὁ πεσὼν ἐπ’ ἐκεῖνον τὸν λίθον, συνθλασθήσεται 1 Jesus is applying the metaphor from the psalm to himself. He is speaking of people who reject him as Messiah as if they would fall over a stone and be injured. Jesus’ words are a direct allusion to the figurative language of Scripture, and he does not explain the metaphor to the people who are listening. So it would not be appropriate to change them into a plain explanation of the metaphor, even if your language does not customarily use such figures of speech. If you want to explain the meaning of the metaphor, we recommend that you do that in a footnote rather than in the Bible text. 20:18 n3n5 rc://*/ta/man/translate/figs-activepassive συνθλασθήσεται 1 If it would be helpful in your language, you could express this with an active form. Alternate translation: “will break up into pieces” @@ -3475,14 +3474,14 @@ front:intro uk55 0 # Introduction to the Gospel of Luke\n\n## Part 1: General 20:25 gj71 rc://*/ta/man/translate/figs-ellipsis καὶ τὰ τοῦ Θεοῦ τῷ Θεῷ 1 Jesus is speaking compactly and he does not repeat the verb **give back**, but it may be supplied from the previous phrase. Alternate Translation: “and pay God what he deserves” 20:26 wa3s rc://*/ta/man/translate/figs-metaphor οὐκ ἴσχυσαν ἐπιλαβέσθαι τοῦ ῥήματος 1 Luke says that the spies had wanted to **take hold** of something Jesus said, as if they could physically grasp his words. Alternate translation: “the spies were not able to use what he said against him” 20:26 m379 rc://*/ta/man/translate/figs-metaphor ἐναντίον τοῦ λαοῦ 1 Luke speaks of this spatially to refer to the people’s attention. Alternate translation: “while the people were watching” or “while the people were listening” -20:27 m380 rc://*/ta/man/translate/writing-participants προσελθόντες δέ τινες τῶν Σαδδουκαίων 1 Luke uses this statement to introduce these new characters into the story. It may be helpful to introduce them more fully in your translation. Alternate translation: “Some members of the group of Jews called the Sadducees then came to Jesus” -20:27 m381 rc://*/ta/man/translate/figs-explicit προσελθόντες δέ τινες τῶν Σαδδουκαίων 1 The implication is that these people also wanted to discredit Jesus. Alternate translation: “Because they too wanted to discredit Jesus, some members of the group of Jews called the Sadducees then came to him” +20:27 m380 rc://*/ta/man/translate/writing-participants δέ τινες τῶν Σαδδουκαίων 1 Luke uses this statement to introduce these new characters into the story. It may be helpful to introduce them more fully in your translation. Alternate translation: “Then some members of the group of Jews called the Sadducees” +20:27 m381 rc://*/ta/man/translate/figs-explicit δέ τινες τῶν Σαδδουκαίων 1 The implication is that these people also wanted to discredit Jesus. Alternate translation: “Because they too wanted to discredit Jesus, some members of the group of Jews called the Sadducees” 20:27 f9e3 rc://*/ta/man/translate/figs-distinguish οἱ, λέγοντες ἀνάστασιν μὴ εἶναι 1 This phrase is identifying the Sadducees as a group of Jews that said no one would rise from the dead. It is not identifying the Sadducees who came to question Jesus as members of that group who held that belief, as if other members did not. If it would be helpful to your readers, you could begin a new sentence here to clarify this. Alternate translation: “The Sadducees believe that no one will rise from the dead” 20:28 m383 rc://*/ta/man/translate/figs-synecdoche λέγοντες 1 Luke could mean that one Sadducee spoke on behalf of the whole group, and you could indicate that as UST does. If you decide to do that, it may be helpful to begin a new sentence here. Alternate translation: “One of them said to Jesus” 20:28 m384 Διδάσκαλε 1 **Teacher** is a respectful title. You can translate it with an equivalent term that your language and culture would use. 20:28 m385 rc://*/ta/man/translate/figs-metonymy Μωϋσῆς ἔγραψεν ἡμῖν 1 These Sadducees are describing Moses giving this instruction in the law by association with the way that he **wrote** it down. Alternate translation: “Moses instructed us in the law” 20:28 m386 rc://*/ta/man/translate/figs-exclusive ἡμῖν 1 Here, the word **us** would be inclusive, if your language marks that distinction. The Sadducces mean “us Jews,” and they are speaking to Jesus, who is also a Jew. -20:28 d6yl rc://*/ta/man/translate/figs-hypo ἐάν τινος ἀδελφὸς ἀποθάνῃ ἔχων γυναῖκα, καὶ οὗτος ἄτεκνος ᾖ, ἵνα 1 Alternate translation: “if a man’s brother dies who is married but who does not have children” +20:28 d6yl rc://*/ta/man/translate/figs-hypo ἐάν τινος ἀδελφὸς ἀποθάνῃ ἔχων γυναῖκα, καὶ οὗτος ἄτεκνος ᾖ, ἵνα 1 Alternate translation: “if a man’s brother dies who is married but who does not have children,” 20:28 sjt5 λάβῃ ὁ ἀδελφὸς αὐτοῦ τὴν γυναῖκα 1 Alternate translation: “that man should marry his dead brother’s widow” 20:28 pn1c rc://*/ta/man/translate/figs-metaphor ἐξαναστήσῃ σπέρμα τῷ ἀδελφῷ αὐτοῦ 1 The Sadducees assume that Jesus will know that this law specified that if the widow had children by her late husband’s brother, those children would be considered the children of her late husband. Alternate translation: “and have children who will be considered his brother’s descendants” 20:28 m388 rc://*/ta/man/translate/figs-metaphor σπέρμα 1 See how you translated this figurative sense of the word **seed** in [1:55](../01/55.md). Alternate translation: “descendants” @@ -3526,9 +3525,9 @@ front:intro uk55 0 # Introduction to the Gospel of Luke\n\n## Part 1: General 20:37 nx7f rc://*/ta/man/translate/figs-verbs λέγει 1 In many languages, it is conventional to use the present tense to describe what a writer does within a composition. However, if that would not be natural in your language, you could use the past tense here. Alternate translation: “he called” 20:37 pqm8 rc://*/ta/man/translate/figs-explicit τὸν Θεὸν Ἀβραὰμ, καὶ Θεὸν Ἰσαὰκ, καὶ Θεὸν Ἰακώβ 1 The implication is that God would not have identified himself as the God of these men if they were not alive. This must mean that God brought them back to life after they died. If it would be helpful to your readers, you could indicate that explicitly, as UST does. 20:38 tdq7 rc://*/ta/man/translate/grammar-connect-time-background δὲ 1 Jesus uses the word **And** to introduce a teaching about God that will help the Sadducees understand how God’s description of himself at the burning bush proves that God raises people from the dead. Alternate translation: “Now” -20:38 u1y5 rc://*/ta/man/translate/figs-parallelism Θεὸς & οὐκ ἔστιν νεκρῶν, ἀλλὰ ζώντων 1 The two phrases **not … of the dead** and **of the living** mean the same thing. Jesus is using repetition for emphasis. If your language does not use repetition in this way, you can express this idea with a single phrase. Alternate translation: “he is the God of living people only” -20:38 m408 rc://*/ta/man/translate/figs-nominaladj νεκρῶν 1 Jesus is using the adjective **dead** as a noun in order to indicate a group of people. Your language may use adjectives in the same way. If not, you could translate this with an equivalent expression. Alternate translation: “people who have died” -20:38 dxi9 rc://*/ta/man/translate/figs-nominaladj ζώντων 1 Jesus is using the adjective **living** as a noun in order to indicate a group of people. Your language may use adjectives in the same way. If not, you could translate this with an equivalent expression. Alternate translation: “people who are alive” or “people whom he has brought back to life” +20:38 u1y5 rc://*/ta/man/translate/figs-parallelism Θεὸς & οὐκ ἔστιν νεκρῶν, ἀλλὰ ζώντων 1 The two phrases **not … of the dead** and **of the living** mean the same thing. Jesus is using repetition for emphasis. If your language does not use repetition in this way, you can express this idea with a single phrase. Alternate translation: “he is a God of living people only” +20:38 m408 rc://*/ta/man/translate/figs-nominaladj νεκρῶν 1 Jesus is using the adjective **dead** as a noun in order to indicate a group of people. Your language may use adjectives in the same way. If not, you could translate this with an equivalent expression. Alternate translation: “of people who have died” +20:38 dxi9 rc://*/ta/man/translate/figs-nominaladj ζώντων 1 Jesus is using the adjective **living** as a noun in order to indicate a group of people. Your language may use adjectives in the same way. If not, you could translate this with an equivalent expression. Alternate translation: “of people who are alive” or “of people whom he has brought back to life” 20:38 i6am rc://*/ta/man/translate/figs-explicit πάντες γὰρ αὐτῷ ζῶσιν 1 Interpreters understand this statement in various ways. One likely possibility is that Jesus is saying implicitly that after people die, while they are **dead** as far as other people are concerned, they are **alive** as far as God is concerned. That is because their spirits live on after death, and God is still able to relate to their spirits. Alternate translation: “because even after people die, God is still able to relate to them as living spirits” 20:39 n5nq rc://*/ta/man/translate/writing-participants ἀποκριθέντες δέ τινες τῶν γραμματέων εἶπαν 1 Luke uses this statement to reintroduce these characters into the story. Alternate translation: “There were some scribes listening to what Jesus was saying, and they responded” 20:39 m409 rc://*/ta/man/translate/figs-hendiadys ἀποκριθέντες & τινες τῶν γραμματέων εἶπαν 1 Together the two words **answering** and **said** mean that these scribes responded to the teaching that Jesus gave in answer to the question that the Sadducees asked. Alternate translation: “some of the scribes responded” @@ -3543,9 +3542,9 @@ front:intro uk55 0 # Introduction to the Gospel of Luke\n\n## Part 1: General 20:42 y972 rc://*/ta/man/translate/figs-rpronouns αὐτὸς γὰρ Δαυεὶδ 1 Jesus uses the word **himself** here to emphasize to that it was **David**, the very person whom the scribes call the father of the Christ, who spoke the words in the quotation that follows. Use a way that is natural in your language to indicate this emphasis. Alternate translation: “None other than David” or “David, the very person whom you call the father of the Christ” 20:42 z0vc rc://*/ta/man/translate/grammar-connect-logic-result γὰρ 1 Jesus uses the word **For** to introduce the reason why he has asked this question. Alternate translation: “I ask this question because” 20:42 m413 λέγει 1 In many languages, it is conventional to use the present tense to describe what a writer does within a composition. However, if that would not be natural in your language, you could use the past tense here. Alternate translation: “said” -20:42 h2al rc://*/ta/man/translate/figs-quotesinquotes λέγει ἐν βίβλῳ Ψαλμῶν, εἶπεν ὁ Κύριος τῷ Κυρίῳ μου, κάθου ἐκ δεξιῶν μου 1 If it would be helpful in your language, you could translate this so that there is not a quotation within a quotation, and then another quotation within that one. Alternate translation: “says in the book of Psalms that the Lord told his Lord to sit at his right side” +20:42 h2al rc://*/ta/man/translate/figs-quotesinquotes λέγει ἐν βίβλῳ Ψαλμῶν, εἶπεν ὁ Κύριος τῷ Κυρίῳ μου, κάθου ἐκ δεξιῶν μου 1 If it would be helpful in your language, you could translate this so that there is not a quotation within a quotation, and then another quotation within that one. Alternate translation: “says in the book of Psalms that the Lord told his Lord to sit at his right hand” 20:42 e1i2 rc://*/ta/man/translate/figs-euphemism εἶπεν ὁ Κύριος τῷ Κυρίῳ μου 1 Here, the term **Lord** does not refer to the same person in both instances. The first instance is representing the name Yahweh, which David actually uses in this psalm. In order to honor the commandment not to misuse God’s name, Jewish people often avoided saying that name and said **Lord** instead. The second instance is the regular term for “lord” or “master.” ULT and UST capitalize the word because it refers to the Messiah. Alternate translation: “The Lord God said to my Lord” or “God said to my Lord” -20:42 m415 rc://*/ta/man/translate/figs-nominaladj κάθου ἐκ δεξιῶν μου 1 In this quotation, Yahweh is using the adjective **right** as a noun in order to indicate his right side. Your language may use adjectives in the same way. If not, you could state that specifically. Alternate translation: “Sit at my right side” +20:42 m415 κάθου ἐκ δεξιῶν μου 1 Alternate translation: “Sit at my right side” 20:42 pse3 rc://*/ta/man/translate/translate-symaction κάθου ἐκ δεξιῶν μου 1 The seat at the right side of a ruler was a position of great honor and authority. By telling the Messiah to sit there, God was symbolically conferring honor and authority on him. Alternate translation: “Sit in the place of honor beside me” 20:43 m416 rc://*/ta/man/translate/figs-quotesinquotes ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου 1 This is the continuation of a quotation within a quotation within a quotation. If you decided in [20:42](../20/42.md) to have only one level of quotation, you could make the same adjustment here. Alternate translation: “until he made his enemies a footstool for his feet” 20:43 fl1h rc://*/ta/man/translate/figs-metaphor ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου 1 The psalm speaks of the Messiah using his enemies as a **footstool** to mean that Yahweh would make those enemies stop resisting the Messiah and submit to him. Alternate translation: “until I conquer your enemies for you” @@ -3592,9 +3591,9 @@ front:intro uk55 0 # Introduction to the Gospel of Luke\n\n## Part 1: General 21:6 m432 rc://*/ta/man/translate/figs-activepassive ὃς οὐ καταλυθήσεται 1 If it would be helpful in your language, you could express this as a separate sentence with an active form, and you could state who will do the action. (In the alternate translation that is suggested here, “they” would mean “your enemies,” and “it” would mean “this building of stone,” as in the alternate translation in the last note to the previous phrase in this verse.) Alternate translation: “They will tear it all down” 21:7 rix4 rc://*/ta/man/translate/writing-pronouns ἐπηρώτησαν & αὐτὸν 1 The pronoun **they** refers to Jesus’ disciples, and the word **him** refers to Jesus. Alternate translation: “the disciples asked Jesus” or “Jesus’ disciples asked him” 21:7 m433 Διδάσκαλε 1 **Teacher** is a respectful title. You could translate it with an equivalent term that your language and culture would use. -21:7 a11j rc://*/ta/man/translate/figs-explicit πότε οὖν ταῦτα ἔσται, καὶ τί τὸ σημεῖον ὅταν μέλλῃ ταῦτα γίνεσθαι 1 The phrase **these things** refers implicitly to what Jesus has just said about enemies destroying the temple. Alternate translation: “then when will the temple be destroyed, and how will we know that our enemies are about to destroy it” -21:8 bbri rc://*/ta/man/translate/figs-quotesinquotes βλέπετε μὴ πλανηθῆτε; πολλοὶ γὰρ ἐλεύσονται ἐπὶ τῷ ὀνόματί μου λέγοντες, ἐγώ εἰμι, καί, ὁ καιρὸς ἤγγικεν 1 If the direct quotation inside a direct quotation would be confusing in your language, you could translate the second direct quotation as an indirect quotation. Alternate translation: “Be careful that you are not deceived. For many will come in my name, saying that they are the Messiah. They will also say that the time has come near.” -21:8 vu18 rc://*/ta/man/translate/figs-activepassive μὴ πλανηθῆτε 1 If it would be helpful in your language, you could express this with an active form. Alternate translation: “no one deceives you” +21:7 a11j rc://*/ta/man/translate/figs-explicit πότε οὖν ταῦτα ἔσται, καὶ τί τὸ σημεῖον ὅταν μέλλῃ ταῦτα γίνεσθαι 1 The phrase **these things** refers implicitly to what Jesus has just said about enemies destroying the temple. Alternate translation: “then when will the temple be destroyed? And how will we know that our enemies are about to destroy it” +21:8 bbri rc://*/ta/man/translate/figs-quotesinquotes βλέπετε μὴ πλανηθῆτε; πολλοὶ γὰρ ἐλεύσονται ἐπὶ τῷ ὀνόματί μου λέγοντες, ἐγώ εἰμι, καί, ὁ καιρὸς ἤγγικεν 1 If the direct quotation inside a direct quotation would be confusing in your language, you could translate the second direct quotation as an indirect quotation. Alternate translation: “Be careful that you are not led astray. For many will come in my name, saying that they are the Messiah. They will also say that the time has come near.” +21:8 vu18 rc://*/ta/man/translate/figs-activepassive μὴ πλανηθῆτε 1 If it would be helpful in your language, you could express this with an active form. Alternate translation: “no one leads you astray” 21:8 f1ed rc://*/ta/man/translate/figs-metonymy ἐπὶ τῷ ὀνόματί μου 1 Here Jesus uses the word **name** to mean identity. The people he is talking about will likely not say that their name is Jesus, but they will claim to be the Messiah. Alternate translation: “claiming to be me” 21:8 h6zp rc://*/ta/man/translate/figs-explicit ἐγώ εἰμι 1 The implication is that **he** means the Messiah. Alternate translation: “I am the Messiah” 21:8 m434 rc://*/ta/man/translate/figs-explicit ὁ καιρὸς ἤγγικεν 1 This implicitly means the **time** when God will establish his kingdom, which these false Messiahs would understand to mean defeating their enemies. Alternate translation: “God is about to establish his kingdom” or “God is about to defeat all of our enemies” @@ -3807,14 +3806,14 @@ front:intro uk55 0 # Introduction to the Gospel of Luke\n\n## Part 1: General 22:20 gc8h rc://*/ta/man/translate/figs-explicit ἡ καινὴ διαθήκη ἐν τῷ αἵματί μου 1 In the Hebrew culture, covenants were customarily ratified through animal sacrifices that involved shedding the blood of the animals. Here, Jesus is likely alluding to that practice in light of his impending sacrificial death. Alternate translation: “the new covenant that will be ratified when I shed my blood” 22:20 v4d3 rc://*/ta/man/translate/figs-activepassive τὸ ὑπὲρ ὑμῶν ἐκχυννόμενον 1 Jesus is referring to the way his blood is going to be **poured out** when he dies. If it would be helpful in your language, you could express this with an active form. Alternate translation: “which I will pour out for you” 22:21 swj1 rc://*/ta/man/translate/figs-metaphor ἰδοὺ 1 Jesus is using the term **behold** to get his disciples to focus their attention on what he is about to say. Alternate translation: “indeed” -22:21 g6ks rc://*/ta/man/translate/figs-synecdoche ἡ χεὶρ τοῦ παραδιδόντος με μετ’ ἐμοῦ ἐπὶ τῆς τραπέζης 1 Jesus is using one part of this person, his **hand**, to represent the entire person. There is significance to the part that Jesus chooses. With the same hand with which Judas has just received the bread and wine, he will receive the money for betraying Jesus. Alternate translation: “the man who is going to betray me is sharing this meal with me” +22:21 g6ks rc://*/ta/man/translate/figs-synecdoche ἡ χεὶρ τοῦ παραδιδόντος με μετ’ ἐμοῦ ἐπὶ τῆς τραπέζης 1 Jesus is using one part of this person, his **hand**, to represent the entire person. There is significance to the part that Jesus chooses. With the same hand with which Judas has just received the bread and wine, he will receive the money for betraying Jesus. Alternate translation: “the man who is going to hand me over is sharing this meal with me” 22:21 m518 rc://*/ta/man/translate/figs-metonymy μετ’ ἐμοῦ ἐπὶ τῆς τραπέζης 1 Jesus is using the shared location of the **table** to mean sharing the meal that is being served on the **table**. Alternate translation: “sharing this meal with me” 22:22 wtj2 rc://*/ta/man/translate/translate-versebridge ὅτι 1 Jesus is giving the reason why one of his disciples is going to betray him, as he said in the previous verse. If it would be helpful in your language, you could put this reason before the result by combining this verse and the previous one into a verse bridge. See the suggestions in the note about the similar situation in [22:16](../22/16.md) for how you might do this. 22:22 mk3q rc://*/ta/man/translate/figs-123person ὁ Υἱὸς μὲν τοῦ Ἀνθρώπου & πορεύεται 1 Jesus is speaking about himself in the third person. If it would be helpful in your language, you could translate this in the first person. Alternate translation: “I, the Son of Man, indeed go” 22:22 m519 rc://*/ta/man/translate/figs-explicit ὁ Υἱὸς μὲν τοῦ Ἀνθρώπου & πορεύεται 1 See how you translated the title **Son of Man** in [5:24](../05/24.md). Alternate translation: “I, the Messiah, indeed go” 22:22 m520 rc://*/ta/man/translate/figs-euphemism πορεύεται 1 Jesus is speaking about his impending death in a discreet way. Alternate translation: “is going to die” 22:22 p2qa rc://*/ta/man/translate/figs-activepassive κατὰ τὸ ὡρισμένον 1 If it would be helpful in your language, you could express this with an active form, and you could state who has done the action. Alternate translation: “as God has determined” -22:22 wy2s rc://*/ta/man/translate/figs-activepassive δι’ οὗ παραδίδοται 1 If it would be helpful in your language, you could express this with an active form. Alternate translation: “who betrays him” or, if you decided to use the first person, “who betrays me” +22:22 wy2s rc://*/ta/man/translate/figs-activepassive δι’ οὗ παραδίδοται 1 If it would be helpful in your language, you could express this with an active form. Alternate translation: “who hands him over” or, if you decided to use the first person, “who hands me over” 22:24 yyw9 rc://*/ta/man/translate/grammar-connect-logic-result δὲ 1 Luke may use the word **Then** simply to indicate that the quarrel about which disciple was the greatest took place after the discussion about which disciple would betray Jesus. However, he could also be using the word to indicate that the quarrel arose directly from the discussion. Alternate translation: “As a result” 22:24 y9ce δοκεῖ εἶναι μείζων 1 Here Luke uses the present tense in past narration. See how you decided to approach this usage in [7:40](../07/40.md). If it would not be natural to use the present tense in your language, you could use the past tense in your translation. Alternate translation: “appeared to be the greatest one” or “people should consider to be the greatest one” 22:24 m521 μείζων 1 Your language might naturally use the comparative form of the adjective here, **greater**, to express the issue in terms of which one disciple was greater than all the others. Or your language might naturally use the superlative form, “greatest,” to express the issue in terms of which disciple was the greatest of them all. Alternate translation: “the greatest one” @@ -3899,8 +3898,8 @@ front:intro uk55 0 # Introduction to the Gospel of Luke\n\n## Part 1: General 22:44 m559 ἐκτενέστερον προσηύχετο 1 This could mean: (1) Luke is using the comparative form of the adjective **earnest**, which has an adverbial sense here, with a superlative meaning. Alternate translation: “he was praying most earnestly” or “he was praying very fervently” (2) the word has an actual comparative sense. Alternate translation: “he began to pray even more earnestly than he had been praying before” 22:44 m560 rc://*/ta/man/translate/figs-simile Ἐγένετο ὁ ἱδρὼς αὐτοῦ ὡσεὶ θρόμβοι αἵματος καταβαίνοντες ἐπὶ τὴν γῆν 1 This could mean one of two things. The first is more likely. (1) It could describe the appearance of the drops. This would mean that Jesus had been under such stress that the small blood vessels that fed his sweat glands ruptured, and his sweat became mixed with blood. (This is a rare but well-document medical condition known as hematohidrosis.) Alternate translation: “his sweat became mixed with blood and it fell to the ground in drops” (2) It could describe the way in which the drops of sweat fell to the ground. Alternate translation: “he began to sweat so intensely that the sweat formed drops and fell to the ground as blood drops do” 22:45 m561 rc://*/ta/man/translate/grammar-connect-time-sequential καὶ 1 Luke uses the word **And** to indicate that what he describes next came after what he described just previously. Alternate translation: “Then” -22:45 m562 ἀναστὰς ἀπὸ τῆς προσευχῆς, ἐλθὼν πρὸς τοὺς μαθητὰς 1 Alternate translation: “when Jesus had finished praying, he got up and went back to his disciples” -22:45 gb3z rc://*/ta/man/translate/figs-abstractnouns εὗρεν κοιμωμένους αὐτοὺς ἀπὸ τῆς λύπης 1 If it would be helpful in your language, you could express the idea behind the abstract noun **sorrow** with an adjective such as “sad.” Alternate translation: “saw that they were sleeping because they were tired from being sad” +22:45 m562 ἀναστὰς ἀπὸ τῆς προσευχῆς, ἐλθὼν πρὸς τοὺς μαθητὰς, εὗρεν 1 Alternate translation: “when Jesus had finished praying, he got up and went back to his disciples, and he found” +22:45 gb3z rc://*/ta/man/translate/figs-abstractnouns εὗρεν κοιμωμένους αὐτοὺς ἀπὸ τῆς λύπης 1 If it would be helpful in your language, you could express the idea behind the abstract noun **sorrow** with an adjective such as “sad.” Alternate translation: “he saw that they were sleeping because they were tired from being sad” 22:46 in7g rc://*/ta/man/translate/figs-rquestion τί καθεύδετε? 1 Jesus is not looking for information. He is using the question form to rebuke his disciples. If it would be helpful in your language, you could translate his words as a statement or an exclamation. Alternate translation: “You should not be sleeping now!” 22:46 nl7w rc://*/ta/man/translate/figs-abstractnouns ἵνα μὴ εἰσέλθητε εἰς πειρασμόν 1 If it would be helpful in your language, you could express the idea behind the abstract noun **temptation** with a verb such as “tempt.” See how you translated the similar phrase in [22:40](../22/40.md). Alternate translation: “so that nothing tempts you to sin” 22:46 m563 rc://*/ta/man/translate/figs-explicit ἵνα μὴ εἰσέλθητε εἰς πειρασμόν 1 As in [22:40](../22/40.md), the implications are that the disciples will soon face the **temptation** to abandon Jesus in order to save themselves. If you indicated that explicitly in your translation there, you could state something similar here. Alternate translation: “so that when the Jewish leaders arrest me and you are tempted to abandon me to save yourselves, you will not sin by doing that” @@ -3927,7 +3926,7 @@ front:intro uk55 0 # Introduction to the Gospel of Luke\n\n## Part 1: General 22:52 m573 rc://*/ta/man/translate/figs-explicit στρατηγοὺς τοῦ ἱεροῦ 1 See how you translated this phrase in [22:4](../22/04.md). Alternate translation: “captains of the temple guard” or “temple military officers” 22:52 fa7z rc://*/ta/man/translate/figs-rquestion ὡς ἐπὶ λῃστὴν ἐξήλθατε μετὰ μαχαιρῶν καὶ ξύλων? 1 Jesus is using the question form to rebuke the Jewish leaders. If it would be helpful in your language, you could translate his words as a statement or an exclamation. Alternate translation: “You did not need to bring soldiers with weapons to arrest me, as if I were a bandit!” 22:52 m574 rc://*/ta/man/translate/figs-explicit ὡς ἐπὶ λῃστὴν ἐξήλθατε μετὰ μαχαιρῶν καὶ ξύλων? 1 The implication, as Jesus will say specifically in the next verse, is that he has demonstrated that he is a peaceful person. He has taught openly and undefened in the temple. He has not gathered an armed band around him and operated from a hidden location. If it would be helpful to your readers, you could state that explicitly. Alternate translation: “You have seen that I am a peaceful person, yet you come to arrest me bringing soldiers with weapons, as if I were a bandit!” -22:52 m575 rc://*/ta/man/translate/figs-simile ὡς ἐπὶ λῃστὴν 1 If it would be helpful to your readers, you could explain the meaning of this simile. Here, the term **robber** likely indicates a violent person who steals from others by forcing them to hand over their valuables, threatening to harm them if they refuse. Alternate translation: “as if I were a bandit who needed to be subdued with force” +22:52 m575 rc://*/ta/man/translate/figs-simile ὡς ἐπὶ λῃστὴν ἐξήλθατε 1 If it would be helpful to your readers, you could explain the meaning of this simile. Here, the term **robber** likely indicates a violent person who steals from others by forcing them to hand over their valuables, threatening to harm them if they refuse. Alternate translation: “as if I were a bandit who needed to be subdued with force have you come out against me” 22:52 m576 rc://*/ta/man/translate/figs-metonymy μαχαιρῶν καὶ ξύλων 1 Jesus is speaking of these weapons, to mean the soldiers who are carrying them. Alternate translation: “soldiers armed with weapons” 22:53 a6qu rc://*/ta/man/translate/figs-synecdoche ἐν τῷ ἱερῷ 1 Only priests were allowed to enter the **temple** building, so Jesus means the temple courtyard. He is using the word for the entire building to refer to one part of it. Alternate translation: “in the temple courtyard” 22:53 c4is rc://*/ta/man/translate/figs-metonymy οὐκ ἐξετείνατε τὰς χεῖρας ἐπ’ ἐμέ 1 As in [20:19](../20/19.md), here this expression means to arrest a person by association with the way that arresting officers might physically take hold of the person with their **hands**. Alternate translation: “you did not arrest me” @@ -3942,7 +3941,7 @@ front:intro uk55 0 # Introduction to the Gospel of Luke\n\n## Part 1: General 22:55 m581 rc://*/ta/man/translate/figs-explicit πῦρ 1 Implicitly, the purpose of the **fire** was to keep the people warm during the cool night. If it would be helpful to your readers, you could state that explicitly. Alternate translation: “a fire to keep warm” 22:55 qx64 rc://*/ta/man/translate/figs-explicit ἐν μέσῳ τῆς αὐλῆς 1 Luke assumes that his readers will know that in this culture, the courtyard of a house had walls around it, but no roof. You may wish to clarify this for your readers. This was an outdoor fire. Alternate translation: “in the middle of the open courtyard” 22:55 m8ew μέσος αὐτῶν 1 Alternate translation: “there together with them” -22:56 m582 rc://*/ta/man/translate/writing-participants ἰδοῦσα δὲ αὐτὸν, παιδίσκη τις 1 Luke says this to introduce this new character into the story. Alternate translation: “Now there was a female servant there who saw him” +22:56 m582 rc://*/ta/man/translate/writing-participants ἰδοῦσα δὲ αὐτὸν, παιδίσκη τις 1 Luke says this to introduce this new character into the story. Alternate translation: “Now there was a servant girl there who saw him” 22:56 fm4t καθήμενον πρὸς τὸ φῶς 1 Alternate translation: “sitting facing the light of the fire” or “sitting with his face lit up by the fire” 22:56 fxz3 rc://*/ta/man/translate/figs-explicit καὶ ἀτενίσασα αὐτῷ εἶπεν 1 Though this woman was looking at Peter, she was not speaking to him but to the others around them. It might be helpful to begin a new sentence here in your translation. Alternate translation: “She looked straight at Peter and said to the other people in the courtyard” 22:56 zu63 rc://*/ta/man/translate/figs-explicit καὶ οὗτος σὺν αὐτῷ ἦν 1 This could mean: (1) Peter was with Jesus when the group came to arrest him, as UST suggests. (2) since it is perhaps unlikely that this female servant accompanied that group, she may mean instead that she saw Peter with Jesus somewhere in Jerusalem earlier in the week and she could tell that he was associated with Jesus. Alternate translation: “I know that this man is one of Jesus’ disciples” @@ -3986,7 +3985,6 @@ front:intro uk55 0 # Introduction to the Gospel of Luke\n\n## Part 1: General 22:69 z3ea ἀπὸ τοῦ νῦν 1 Alternate translation: “after this” 22:69 p8kt rc://*/ta/man/translate/figs-123person ὁ Υἱὸς τοῦ Ἀνθρώπου 1 Here Jesus is referring to himself in the third person. If it would be helpful in your language, you could translate this in the first person. Alternate translation: “I, the Son of Man” 22:69 m592 rc://*/ta/man/translate/figs-explicit ὁ Υἱὸς τοῦ Ἀνθρώπου 1 See how you translated the title **Son of Man** in [5:24](../05/24.md). Alternate translation: “I, the Messiah” -22:69 m593 rc://*/ta/man/translate/figs-activepassive ἔσται & καθήμενος 1 If it would be helpful in your language, you could express this with an active form. Alternate translation: “will sit” 22:69 nka9 rc://*/ta/man/translate/translate-symaction ἐκ δεξιῶν τῆς δυνάμεως τοῦ Θεοῦ 1 To sit at the **right hand … of God** means to receive great honor and authority from God. Alternate translation: “in a place of honor next to the all-powerful God” 22:69 h4n3 rc://*/ta/man/translate/figs-hendiadys τῆς δυνάμεως τοῦ Θεοῦ 1 This expression is like a hendiadys, in which two nouns are used together and one of them describes the other. Alternate translation: “the powerful God” or “the all-powerful God” 22:70 udh2 rc://*/ta/man/translate/figs-explicit σὺ οὖν εἶ ὁ Υἱὸς τοῦ Θεοῦ 1 The council asked this question because they wanted Jesus to confirm explicitly their understanding that he was saying he was the Son of God. Alternate translation: “So when you said that, did you mean that you are the Son of God” @@ -4001,7 +3999,7 @@ front:intro uk55 0 # Introduction to the Gospel of Luke\n\n## Part 1: General 23:intro p6wq 0 # Luke 23 General Notes\n\n## Structure and formatting\n\n1. Jesus stands trial before Pilate and Herod (23:1–25)\n2. The Roman soldiers crucify Jesus (23:26–49)\n3. Joseph of Arimathea buries Jesus and women prepare spices (23:50–56)\n\n## Special concepts in this chapter\n\n### “The curtain of the temple was split in two”\n\nThe curtain in the temple was an important symbol that showed that people needed to have someone speak to God for them. They could not speak to God directly because all people are sinful and God hates sin. God split the curtain to show that Jesus’ people can now speak to God directly because Jesus has paid for their sins.\n\n### The tomb\n\nThe tomb in which Jesus was buried (Luke 23:53) was the kind of tomb in which wealthy Jewish families buried their dead. It was an actual room cut into a rock. It had a flat place on one side where they could place the body after they had put oil and spices on it and wrapped it in cloth. Then they would roll a large rock in front of the tomb so no one could see inside or enter.\n\n## Other possible translation difficulties in this chapter\n\n### “Truly I say to you, today you will be with me in paradise”\n\nThere are two translation issues related to the statement, “Truly I say to you, today you will be with me in paradise” in [23:42](../23/42.md).\n\n(1) When Jesus said this to the criminal who was crucified with him, it is possible that he was using the term **paradise** to mean “heaven,” describing it by association with the way that it is a place of comfort and consolation. Some groups of believers would understand it that way. However, other groups of believers would say that people who express their faith in Jesus, as this criminal did, still need to wait until the final resurrection before they go to heaven, and so **paradise** refers to a place where such people go when they die and await the final resurrection. Be sensitive to this difference in your translation. You may decide it is best simply to use the term **paradise** and leave the meaning open to either understanding. (See: [[rc://*/ta/man/translate/figs-metonymy]])\n\n(2) Some groups that may be active in your area, such as the Jehovah’s Witnesses, do not honor Jesus as the Son of God, and so they do not believe that he would have been able to promise the criminal entrance into paradise with himself that day, when they both would die. And so they translate or punctuate this so that the word **today** describes when Jesus is making the statement, rather than when the criminal will be in paradise. However, if that were actually the case, the Greek wording and word order would be different. The expression that introduces the statement would be, “Truly, today, I say to you,” or, “Truly I say to you today that.” The actual expression, “Truly I say to you,” occurs ten times in the book of Luke, and it always stands by itself as an introduction to a statement that follows. So **today** belongs with the statement, not with the introduction to the statement. Your language may have a way of making this clear, for example, by saying, “Truly I say to you, you will be with me in paradise today.”\n\n## Important textual issues in this chapter\n\n### “And he was obligated to release one to them at every feast” [23:17](../23/17.md)\n\nThis verse is not in the earliest and most accurate manuscripts of the Bible. Most scholars consider it to be a later addition for explanation. Many current versions of the Bible do not include it. Some versions put it into square brackets. We recommend that you do not translate this verse. However, if there are older versions of the Bible in your region that include this verse, you may include it.\n\n### “Jesus said, ‘Father, forgive them, for they do not know what they are doing.’” [23:34](../23/34.md)\n\nThis sentence is not in the earliest and most accurate manuscripts of the Bible, and so it is likely not an original part of the Gospel of Luke. However, many scholars consider it an authentic saying of Jesus that was copied into the book at an early stage. ULT and UST include this sentence in this verse, but some other versions do not.\n\nIf you decide to include either [23:17](../23/17.md) or the additional sentence [23:34](../23/34.md) in your translation, you should enclose the material in square brackets to indicate that it is probably not original to Luke’s Gospel. (See: [[rc://*/ta/man/translate/translate-textvariants]]) 23:1 pi3d rc://*/ta/man/translate/grammar-connect-time-sequential καὶ 1 Luke uses the word **And** to indicate that this event came after the events he has just described. Alternate translation (as in UST): “Then” 23:1 sgf1 rc://*/ta/man/translate/figs-hyperbole ἅπαν τὸ πλῆθος αὐτῶν 1 The word **whole** is a generalization. Luke says in [23:51](../23/51.md) that at least one member of the Sanhedrin did not agree that Jesus was guilty of blasphemy and should be punished. Alternate translation: “the many members of the ruling council who wanted to condemn Jesus” -23:1 mvn9 rc://*/ta/man/translate/figs-metonymy ἀναστὰν 1 This means literally that they “stood up” or “stood to their feet,” but by extension it means that they adjourned the meeting and left the meeting place. Alternate translation: “ended the meeting” +23:1 mvn9 rc://*/ta/man/translate/figs-metonymy ἀναστὰν 1 This means literally that they “stood up” or “stood to their feet,” but by extension it means that they adjourned the meeting and left the meeting place. Alternate translation: “ending the meeting” 23:1 k4aa rc://*/ta/man/translate/figs-explicit ἐπὶ τὸν Πειλᾶτον 1 The implication is that the Jewish leaders brought Jesus to Pilate because they wanted Pilate to judge him. Alternate translation: “to Pilate so that Pilate would judge him” 23:2 m599 rc://*/ta/man/translate/figs-explicit κατηγορεῖν αὐτοῦ 1 The chief priests and scribes accused Jesus of doing wrong things because they wanted Pilate to kill Jesus. But they were accusing him falsely, because Jesus had never done what they accused him of doing. For example, in [20:25](../20/25.md), Jesus had specifically said that the Jews could pay taxes to the Roman government. To make sure that your readers are not confused, you could state explicitly that these accusations were false. Alternate translation: “to accuse him falsely” 23:2 mtc8 rc://*/ta/man/translate/figs-exclusive εὕρομεν & τὸ ἔθνος ἡμῶν 1 The terms **We** and **our** refer only the members of the Jewish ruling council who are speaking, not to Pilate or any of the other people nearby. So in your translation, use the exclusive forms of these words, if your language marks that distinction. @@ -4063,7 +4061,7 @@ front:intro uk55 0 # Introduction to the Gospel of Luke\n\n## Part 1: General 23:21 m614 rc://*/ta/man/translate/translate-unknown σταύρου, σταύρου αὐτόν 1 As a note to [14:27](../14/27.md) explains, the Romans executed some criminals by nailing them to a wooden beam with crossbar and setting the beam upright so that the criminals would slowly suffocate. That was what it meant to **crucify** someone. Alternate translation: “Nail him to a cross! Execute him!” 23:21 m615 rc://*/ta/man/translate/figs-imperative σταύρου, σταύρου αὐτόν 1 This is an imperative, but since the crowd cannot command Pilate to do this, you could translate it as an expression of what they want. Alternate translation: “We want you to nail him to a cross to execute him!” 23:22 iz5v rc://*/ta/man/translate/translate-ordinal ὁ & τρίτον εἶπεν πρὸς αὐτούς 1 If your language does not use ordinal numbers, you can use a cardinal number here. Alternate translation: “Pilate spoke to the crowd again, for time number three” -23:22 ck75 rc://*/ta/man/translate/figs-rquestion τί γὰρ κακὸν ἐποίησεν οὗτος? 1 Pilate does not expect the crowd to tell him what Jesus has done wrong. Rather, he is using the question form to emphasize to the crowd that Jesus is innocent. If it would be helpful in your language, you could translate this as a statement or an exclamation. Alternate translation: “There is no reason to execute this man, because he has not done anything wrong!” +23:22 ck75 rc://*/ta/man/translate/figs-rquestion τί γὰρ κακὸν ἐποίησεν οὗτος? 1 Pilate does not expect the crowd to tell him what Jesus has done wrong. Rather, he is using the question form to emphasize to the crowd that Jesus is innocent. If it would be helpful in your language, you could translate this as a statement or an exclamation. Alternate translation: “There is no reason to execute this man, because he did not do anything wrong!” 23:22 de5a οὐδὲν αἴτιον θανάτου εὗρον ἐν αὐτῷ 1 Alternate translation: “I have not found any grounds to convict him of a crime for which he should be executed” 23:22 mij1 rc://*/ta/man/translate/figs-explicit παιδεύσας οὖν αὐτὸν, ἀπολύσω 1 See the note to this same sentence in [23:16](../23/16.md). Pilate should have released Jesus without punishment, because he was innocent. It seems that Pilate decided to punish Jesus anyway to try to satisfy the Jewish leaders. However, since Luke does not provide this explanation in his book, you probably should not add it to your translation. But you could make explicit that Pilate is saying he is not going to execute Jesus. Alternate translation: “So I will not execute him, but whip him, and then let him go” 23:22 m616 rc://*/ta/man/translate/figs-synecdoche παιδεύσας & αὐτὸν, ἀπολύσω 1 Pilate is not going to administer this punishment personally. Rather, he will have his soldiers do it. Alternate translation: “I will have my soldiers whip him, and then I will release him” @@ -4128,8 +4126,8 @@ front:intro uk55 0 # Introduction to the Gospel of Luke\n\n## Part 1: General 23:34 m643 rc://*/ta/man/translate/grammar-connect-logic-result Father, forgive them, for they do not know what they are doing 0 If it would be helpful in your language, you could reverse the order of the phrases in Jesus’ prayer, since the first phrase gives the reason for the result that Jesus is requesting in the second phrase. Alternate translation: “Father, they do not know what they are doing, so please forgive them” 23:34 m644 rc://*/ta/man/translate/guidelines-sonofgodprinciples Father 0 **Father** is an important title for God. 23:34 m645 rc://*/ta/man/translate/figs-imperative forgive them 0 This is an imperative, but it should be translated as a request, rather than as a command. It may be helpful to add an expression such as “please” to make this clear. Alternate translation: “please forgive them” -23:34 qbj8 rc://*/ta/man/translate/writing-pronouns διαμεριζόμενοι δὲ τὰ ἱμάτια αὐτοῦ, ἔβαλον κλῆρον 1 The pronoun **they** refers to the Roman soldiers. Alternate translation: “Then the Roman soldiers threw lots to decide which of them would get each piece of Jesus’ clothing” -23:34 uk4s rc://*/ta/man/translate/translate-unknown ἔβαλον κλῆρον 1 The term **lots** refers to objects with different markings on various sides that were used to decide randomly among several possibilities. They were tossed onto the ground to see which marked side would come up on top. If your readers would not be familiar with **lots**, you could state that they were “something like dice,” as UST does. But if your readers would also not be familiar with dice, then you could use a general expression. Alternate translation: “the Roman soldiers gambled” +23:34 qbj8 rc://*/ta/man/translate/writing-pronouns διαμεριζόμενοι δὲ τὰ ἱμάτια αὐτοῦ, ἔβαλον κλῆρον 1 The pronoun **they** refers to the Roman soldiers. Alternate translation: “Then the Roman soldiers cast a lot to decide which of them would get each piece of Jesus’ clothing” +23:34 uk4s rc://*/ta/man/translate/translate-unknown ἔβαλον κλῆρον 1 The term **lot** refers to an object with different markings on various sides that would be used to decide randomly among several possibilities. It would be tossed onto the ground to see which marked side would come up on top. If your readers would not be familiar with a **lot**, you could state that they it was “something like dice,” as UST does. But if your readers would also not be familiar with dice, then you could use a general expression. Alternate translation: “the Roman soldiers gambled” 23:35 a2h5 rc://*/ta/man/translate/figs-explicit καὶ ἵστήκει, ὁ λαὸς θεωρῶν ἐξεμυκτήριζον, δὲ καὶ οἱ ἄρχοντες 1 The implication is that the **people** who **stood by watching** were also **ridiculing** Jesus. Alternate translation: “People had come to watch the crucifixion and they ridiculed Jesus, and the Jewish leaders ridiculed him as well” 23:35 m646 rc://*/ta/man/translate/figs-explicit οἱ ἄρχοντες 1 Here **rulers** refers specifically to the Jewish leaders, not to the Roman **rulers** of the area. Alternate translation: “the Jewish leaders” 23:35 t7mb rc://*/ta/man/translate/figs-irony ἄλλους ἔσωσεν 1 Here the Jewish leaders are using irony. They do not really believe that Jesus **saved** other people. Alternate translation: “He supposedly saved other people” @@ -4176,7 +4174,7 @@ front:intro uk55 0 # Introduction to the Gospel of Luke\n\n## Part 1: General 23:45 hjt3 rc://*/ta/man/translate/figs-personification τοῦ ἡλίου ἐκλειπόντος 1 This means that **the sun**, as if it were an active agent, **failed** to give its light. Luke is speaking from an observational perspective. The sun was still shining above the darkness, but its light could not be seen through the darkness. Alternate translation: “It was too dark even to see the light of the sun” 23:45 m664 rc://*/ta/man/translate/translate-symaction ἐσχίσθη δὲ τὸ καταπέτασμα τοῦ ναοῦ μέσον 1 See the General Notes to this chapter for an explanation of the symbolic significance of this action. 23:45 ssh2 rc://*/ta/man/translate/figs-explicit τὸ καταπέτασμα τοῦ ναοῦ 1 Luke assumes that his readers will know that he is referring to the curtain that separated the Most Holy Place from the rest of the temple. Alternate translation: “the curtain in front of the Most Holy Place” -23:45 ah4k rc://*/ta/man/translate/figs-activepassive ἐσχίσθη 1 If it would be helpful in your language, you could express this with an active form, and you could state who did the action. Alternate translation: “God tore” +23:45 ah4k rc://*/ta/man/translate/figs-activepassive ἐσχίσθη & τὸ καταπέτασμα τοῦ ναοῦ 1 If it would be helpful in your language, you could express this with an active form, and you could state who did the action. Alternate translation: “God split the curtain of the temple” 23:45 m665 rc://*/ta/man/translate/figs-explicit μέσον 1 The implication, as the General Notes to this chapter explain, is that God tearing **the curtain** opened the way into the Most Holy Place. And so **in the middle** means not “across the middle,” from side to side, but “down through the middle,” from top to bottom. Alternate translation: “into two pieces, from top to bottom” 23:46 z1fq rc://*/ta/man/translate/figs-idiom φωνήσας φωνῇ μεγάλῃ 1 This is an idiom that means Jesus raised the volume of his **voice**. Alternate translation: “crying out loudly” 23:46 r4ub rc://*/ta/man/translate/guidelines-sonofgodprinciples Πάτερ 1 **Father** is an important title for God. Alternate translation: “God my Father” @@ -4185,7 +4183,7 @@ front:intro uk55 0 # Introduction to the Gospel of Luke\n\n## Part 1: General 23:46 bd6y rc://*/ta/man/translate/figs-euphemism ἐξέπνευσεν 1 Luke is describing the death of Jesus in a discreet way. Alternate translation: “he died” 23:47 p6lh rc://*/ta/man/translate/figs-explicit ὁ ἑκατοντάρχης 1 The implication is that this was the Roman officer who was in charge of the other Roman soldiers who crucified Jesus. Alternate translation: “the Roman officer in charge of the crucifixion” 23:47 m667 rc://*/ta/man/translate/figs-explicit τὸ γενόμενον 1 This expression is singular and so it refers to the immediately preceding event, the death of Jesus. (The expression is plural in the next verse, where it refers to all of the events of the crucifixiion.) If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “how Jesus had entrusted his spirit to God when he died” -23:47 m668 ἐδόξαζεν τὸν Θεὸν λέγων 1 This means that the centurion **glorified God** by what he said. Alternate translation: “brought honor to God by saying” +23:47 m668 ἐδόξαζεν τὸν Θεὸν λέγων 1 This means that the centurion **glorified God** by what he said. Alternate translation: “was bringing honor to God by saying” 23:47 c2ti ὁ ἄνθρωπος οὗτος δίκαιος ἦν 1 Alternate translation: “this man had not done anything wrong” 23:48 gt8y rc://*/ta/man/translate/figs-explicit συνπαραγενόμενοι & ἐπὶ τὴν θεωρίαν ταύτην 1 The term **spectacle** describes something that people would look at. It refers here to the crucifixion of Jesus and the two criminals. Alternate translation: “who had gathered to watch the crucifixions” 23:48 whs7 rc://*/ta/man/translate/figs-explicit ὑπέστρεφον 1 The implication is that the people in the crowds **returned** to their homes. Alternate translation: “returned to their homes” @@ -4217,8 +4215,8 @@ front:intro uk55 0 # Introduction to the Gospel of Luke\n\n## Part 1: General 23:54 b4i1 rc://*/ta/man/translate/figs-metaphor Σάββατον ἐπέφωσκεν 1 For the Jews, the day began at sunset. But Luke speaks of this day **dawning** to mean that it was about to begin, even though this would happen at sunset rather than at sunrise. Alternate translation: “it was nearly sunset, when the Sabbath would begin” 23:55 pu3i rc://*/ta/man/translate/figs-idiom αἵτινες ἦσαν συνεληλυθυῖαι ἐκ τῆς Γαλιλαίας αὐτῷ 1 The expression **had come out** is an idiom that means to have traveled from a place. Alternate translation: “who had traveled from the region of Galilee with Jesus” 23:55 m679 rc://*/ta/man/translate/figs-ellipsis κατακολουθήσασαι 1 Luke is leaving out some of the words that in many languages a sentence would need in order to be complete. If it would be helpful in your language, you could supply these words from the context. Alternate translation: “followed Joseph when he took the body of Jesus away” -23:55 m680 rc://*/ta/man/translate/figs-hendiadys τὸ μνημεῖον καὶ ὡς ἐτέθη τὸ σῶμα αὐτοῦ 1 Luke is using a figure of speech in which two phrases are connected with the word **and**, and one of the phrases describes the other. Alternate translation: “the tomb where Joseph laid the body of Jesus” -23:55 nhd9 rc://*/ta/man/translate/figs-activepassive ὡς ἐτέθη τὸ σῶμα αὐτοῦ 1 If it would be helpful in your language, you could express this with an active form, and you could state who did the action. Alternate translation: “how Joseph laid the body of Jesus there” +23:55 m680 rc://*/ta/man/translate/figs-hendiadys τὸ μνημεῖον καὶ ὡς ἐτέθη τὸ σῶμα αὐτοῦ 1 Luke is using a figure of speech in which two phrases are connected with the word **and**, and one of the phrases describes the other. Alternate translation: “the tomb where Joseph put the body of Jesus” +23:55 nhd9 rc://*/ta/man/translate/figs-activepassive ὡς ἐτέθη τὸ σῶμα αὐτοῦ 1 If it would be helpful in your language, you could express this with an active form, and you could state who did the action. Alternate translation: “how Joseph put the body of Jesus there” 23:56 sm68 rc://*/ta/man/translate/figs-explicit ὑποστρέψασαι 1 If it would be helpful to your readers, you could state where the women returned. Alternate translation: “returning to the place where they were staying in Jerusalem” 23:56 mj6q rc://*/ta/man/translate/figs-explicit ἡτοίμασαν ἀρώματα καὶ μύρα 1 In keeping with the burial customs of the time, the women prepared these **spices and ointments** to put on Jesus’ body, to honor him and to counteract the smell of decay. Alternate translation: “they prepared spices and ointments to put on Jesus’ body” 23:56 m681 rc://*/ta/man/translate/translate-unknown ἀρώματα καὶ μύρα 1 The **spices** were sweet-smelling substances that were dry, and the **ointments** were sweet-smelling substances that were moist. If your readers would not be familiar with **spices and ointments**, you could use a general expression. Alternate translation: “sweet-smelling substances” @@ -4242,7 +4240,7 @@ front:intro uk55 0 # Introduction to the Gospel of Luke\n\n## Part 1: General 24:5 abcw rc://*/ta/man/translate/figs-verbs εἶπαν πρὸς αὐτάς 1 If your language uses dual forms for verbs, use that form here, since two men are speaking. 24:5 fs3y rc://*/ta/man/translate/figs-rquestion τί ζητεῖτε τὸν ζῶντα μετὰ τῶν νεκρῶν? 1 The men do not expect the women to tell them why they are looking for a living person in a tomb. Rather, the men are using the question form to make an announcement. If it would be helpful in your language, you could translate their words as a statement or an exclamation. Alternate translation: “You should not be looking for Jesus here, because he is no longer dead, he is alive again!” 24:5 m687 rc://*/ta/man/translate/figs-nominaladj τὸν ζῶντα μετὰ τῶν νεκρῶν 1 The men are using the adjectives **living** and **dead** as nouns to refer to groups of people. (The term **living** is actually a participle that functions here as an adjective.) Your language may use adjectives in the same way. If not, you could translate these with equivalent phrases. Alternate translation: “someone who is alive among the bodies of people who have died” -24:6 m688 rc://*/ta/man/translate/figs-idiom ἠγέρθη 1 The term **raised** is an idiom that means “brought back to life.” Alternate translation: “has been brought back to life” +24:6 m688 rc://*/ta/man/translate/figs-idiom ἠγέρθη 1 The term **raised** is an idiom that means “brought back to life.” Alternate translation: “was brought back to life” 24:6 awf1 rc://*/ta/man/translate/figs-activepassive ἠγέρθη 1 If it would be helpful in your language, you could express this with an active form, and you could state who has done the action. Alternate translation: “God has made him alive again” 24:6 s8k5 μνήσθητε ὡς ἐλάλησεν ὑμῖν 1 Alternate translation: “Remember that he said to you” 24:6 m689 rc://*/ta/man/translate/figs-you ὑμῖν 1 The word **you** is plural. It refers to the women, and possibly also to Jesus’ disciples. If your language has a form of **you** that includes both the addressees and a larger group besides, it would be appropriate to use it here. Alternate translation: “all of you” @@ -4432,4 +4430,4 @@ front:intro uk55 0 # Introduction to the Gospel of Luke\n\n## Part 1: General 24:53 m787 rc://*/ta/man/translate/figs-ellipsis διὰ παντὸς 1 Luke is leaving out a word that a sentence would ordinarily need in order to be complete. If it would be helpful to your readers, you could supply the word from the context. Alternate translation: “through all hours” 24:53 wa3d rc://*/ta/man/translate/figs-hyperbole διὰ παντὸς 1 Luke means that the disciples were in the temple **through all** the hours that the temple was open. Even so, this is an overstatement to emphasize that they went to the temple every day. Alternate translation: “every day” 24:53 edm3 rc://*/ta/man/translate/figs-synecdoche ἐν τῷ ἱερῷ 1 Only priests were allowed to enter the **temple** building. Luke is using the word for the entire building to refer to one part of it. Alternate translation: “in the temple courtyard” -24:53 pex4 εὐλογοῦντες τὸν Θεόν 1 Alternate translation: “worshiping God” +24:53 pex4 εὐλογοῦντες τὸν Θεόν 1 Alternate translation: “worshiping God” \ No newline at end of file diff --git a/tn_MRK.tsv b/tn_MRK.tsv index e94b83e1a3..a7279835dd 100644 --- a/tn_MRK.tsv +++ b/tn_MRK.tsv @@ -56,21 +56,21 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 1:15 rhom rc://*/ta/man/translate/writing-quotations καὶ λέγων 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “and he said” or “and informing them” 1:15 quab rc://*/ta/man/translate/figs-activepassive πεπλήρωται ὁ καιρὸς 1 If your language does not use the passive form in this way, you can express this idea in active form or in another way that is natural in your language. Alternate translation: “The time has come” or “What God promised is now happening” 1:15 yo11 ἤγγικεν 1 The phrase **has come near** could mean: (1) has entered into human history and begun in a new and fuller way. Alternate translation: “has begun” or (2) will soon begin in a new and fuller way. Alternate translation: “will soon begin” -1:16 z3j9 rc://*/ta/man/translate/figs-explicit ἀμφιβάλλοντας ἐν τῇ θαλάσσῃ 1 The purpose of throwing the net was to catch fish in it. If it would be helpful in your language, you could express that explicitly. Alternate translation: “were throwing a net into the water to catch fish” -1:16 xor6 rc://*/ta/man/translate/grammar-connect-logic-result ἀμφιβάλλοντας ἐν τῇ θαλάσσῃ; ἦσαν γὰρ ἁλιεῖς 1 If it would be more natural in your language, you could reverse the order of these phrases, since the second phrase gives the reason for the result that the first phrase describes. You may also wish to start a new sentence here. Alternate translation: “Because they were fishermen, they were casting a net into the sea” +1:16 z3j9 rc://*/ta/man/translate/figs-explicit ἀμφιβάλλοντας ἐν τῇ θαλάσσῃ 1 The purpose of throwing the net was to catch fish in it. If it would be helpful in your language, you could express that explicitly. Alternate translation: “throwing a net into the water to catch fish” +1:16 xor6 rc://*/ta/man/translate/grammar-connect-logic-result ἀμφιβάλλοντας ἐν τῇ θαλάσσῃ; ἦσαν γὰρ ἁλιεῖς 1 If it would be more natural in your language, you could reverse the order of these phrases, since the second phrase gives the reason for the result that the first phrase describes. You may also wish to start a new sentence here. Alternate translation: “who, because they were fishermen, were net-casting into the sea” 1:17 zui3 rc://*/ta/man/translate/figs-idiom δεῦτε ὀπίσω μου 1 **Come after me** is an idiom which means to become a disciple of someone. If it would be helpful in your language, you could use an equivalent idiom or use plain language. Alternate translation: “Join the group of my followers” or “Become my disciples” 1:17 mlc6 rc://*/ta/man/translate/figs-metaphor ποιήσω ὑμᾶς γενέσθαι ἁλιεῖς ἀνθρώπων 1 The expression **fishers of men** means that Simon and Andrew will teach people God’s message so others will also follow Jesus. If it would be helpful in your language, you could use an equivalent metaphor from your culture. Alternatively, you could express Paul’s meaning plainly. Alternate translation: “I will teach you to gather men to me like you gather fish” 1:17 i2sr rc://*/ta/man/translate/figs-gendernotations ἀνθρώπων 1 Here, although the term **men** is masculine, Jesus is using it in a generic sense that includes both men and women. Alternate translation: “of people” 1:18 tnuc rc://*/ta/man/translate/grammar-connect-time-sequential εὐθέως 1 See how you translated the word **immediately** in [1:10](../01/10.md). 1:18 gvia rc://*/ta/man/translate/grammar-connect-time-sequential ἠκολούθησαν αὐτῷ 1 Here, **they followed him** means that they went with Jesus and intended to remain with him as his disciples. Make sure that you use a phrase that does not imply that they followed him with any evil intention or followed far behind him. Alternate translation: “they walked away with Jesus to learn from him” 1:19 xl2m καταρτίζοντας τὰ δίκτυα 1 Here, **mending** refers to restoring something, usually by sewing, to make it ready to use. Since a net is made of ropes, this probably meant stitching, weaving, or tying it together. Alternate translation: “are repairing their nets” -1:20 zjz5 rc://*/ta/man/translate/figs-explicit ἐκάλεσεν αὐτούς 1 If it would be helpful in your language, you could express explicitly what Jesus **called** James and John to do. Alternate translation: “having called them to come with him” +1:20 zjz5 rc://*/ta/man/translate/figs-explicit ἐκάλεσεν αὐτούς 1 If it would be helpful in your language, you could express explicitly what Jesus **called** James and John to do. Alternate translation: “he called them to come with him” 1:20 f77b rc://*/ta/man/translate/writing-pronouns ἀπῆλθον ὀπίσω αὐτοῦ 1 Here, **they** refers to James and John. It does not refer to the servants, who stayed in the boat. If it would be helpful in your language, you could express it more clearly. Alternate translation: “James and John followed Jesus” 1:20 b2ci ἀπῆλθον ὀπίσω αὐτοῦ 1 The phrase, **they went away after him** means the same as “they followed him” in [1:18](../01/18.md). Alternate translation: “James and John followed Jesus” 1:22 bsc9 rc://*/ta/man/translate/figs-ellipsis ἦν γὰρ διδάσκων αὐτοὺς ὡς ἐξουσίαν ἔχων, καὶ οὐχ ὡς οἱ γραμματεῖς 1 The author intentionally leaves out the repeated information in this sentence. If it would be helpful in your language, you could clarify. Alternate translation: “for he was teaching them as someone who has authority teaches and not as the scribes teach” 1:22 e9gf rc://*/ta/man/translate/grammar-connect-logic-contrast ἦν γὰρ διδάσκων αὐτοὺς ὡς ἐξουσίαν ἔχων, καὶ οὐχ ὡς οἱ γραμματεῖς. 1 Here, Jesus’ teaching is being contrasted with the way that the Jewish teachers taught. Use a natural way in your language for introducing a contrast. 1:22 kmxf ἐξεπλήσσοντο 1 Alternate translation: “the people in the synagogue were amazed” -1:23 w7z2 rc://*/ta/man/translate/figs-explicit καὶ εὐθὺς ἦν ἐν τῇ συναγωγῇ αὐτῶν ἄνθρωπος ἐν πνεύματι ἀκαθάρτῳ 1 The person with the **unclean spirit** is in the **synagogue** while Jesus is preaching. If it would be helpful in your langauge, you could indicate that explicitly. Alternate translation: “While Jesus was teaching, a man who was controlled by an evil spirit was also in the synagogue” +1:23 w7z2 rc://*/ta/man/translate/figs-explicit καὶ εὐθὺς ἦν ἐν τῇ συναγωγῇ αὐτῶν ἄνθρωπος ἐν πνεύματι ἀκαθάρτῳ 1 The person with the **unclean spirit** is in the **synagogue** while Jesus is preaching. If it would be helpful in your langauge, you could indicate that explicitly. Alternate translation: “While Jesus was teaching, immediately there was in their synagogue a man with an unclean spirit” 1:24 ra8g rc://*/ta/man/translate/figs-rquestion τί ἡμῖν καὶ σοί, Ἰησοῦ Ναζαρηνέ? 1 The demons ask the rhetorical question, **What to us and to you, Jesus of Nazareth** in order to tell let Jesus know that they do not want him to interfere with them and that they desire him to leave them alone. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “Jesus of Nazareth, leave us alone! There is no reason for you to interfere with us” 1:24 m8gz rc://*/ta/man/translate/figs-rquestion ἦλθες ἀπολέσαι ἡμᾶς? 1 The demons ask the rhetorical question **Have you come to destroy us** in order to urge Jesus not to harm them. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “Do not destroy us!” 1:24 qsig rc://*/ta/man/translate/figs-explicit ἦλθες ἀπολέσαι ἡμᾶς 1 Here, **us** refers to many spirits. Often times in the biblical passages about evil spirits, there are multiple spirits controlling one person (Mark 5:1–20). If it would be helpful in your language, you could indicate that explicitly. Alternate translation: “Have you come to destroy all of us evil spirits” @@ -107,18 +107,18 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 2:4 ouxr rc://*/ta/man/translate/translate-unknown κράβαττον 1 A **mat** was a portable bed that could also be used to transport a person. Think of something in your culture on which you might carry an injured person to take them for medical attention. Alternate translation: “a stretcher” or “a cot” 2:5 trg9 rc://*/ta/man/translate/figs-explicit ἰδὼν & τὴν πίστιν αὐτῶν 1 The implication is that Jesus recognized that the friends of this paralyzed man strongly believed that he could heal him. Their actions proved that. If it would be helpful in your language, you could state that explicitly. Alternate translation: “When Jesus recognized that the man’s friends were convinced that he could heal him” 2:5 hzg6 rc://*/ta/man/translate/translate-kinship τέκνον 1 The word **Child** here shows Jesus cared for the man as a father cares for a son. This man was not actually Jesus’ son. If your language has a term like this that would be appropriate in this context, you could use it here. Alternate translation: “Beloved” -2:6 le6v rc://*/ta/man/translate/figs-metonymy διαλογιζόμενοι ἐν ταῖς καρδίαις αὐτῶν 1 Here, **hearts** is a metonym for the people’s thoughts. If this would be misunderstood in your language, you could use an equivalent expression or plain language. Alternate translation: “thinking to themselves” +2:6 le6v rc://*/ta/man/translate/figs-metonymy διαλογιζόμενοι ἐν ταῖς καρδίαις αὐτῶν 1 Here, **hearts** is a metonym for the people’s thoughts. If this would be misunderstood in your language, you could use an equivalent expression or plain language. Alternate translation: “debating to themselves” 2:7 yr5a rc://*/ta/man/translate/figs-rquestion τί οὗτος οὕτως λαλεῖ? 1 These religious leaders do not expect someone to tell them who Jesus is. Instead, they are using the question form to emphasize how inappropriate they think it is for Jesus to tell someone that he forgives their sins. As the next sentence explains, they think this means that Jesus was claiming to be God, and so in their view he would be speaking blasphemies. If it would be helpful in your language, you could translate their words as a statement or exclamation. Alternate translation: “This man should not be speaking this way!” -2:7 sj6j rc://*/ta/man/translate/figs-rquestion τίς δύναται ἀφιέναι ἁμαρτίας, εἰ μὴ εἷς ὁ Θεός? 1 The scribes used this question to say that since no one **is able to forgive sins except God alone**, then Jesus should not say “Your sins are forgiven.” If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “Only God can forgive sins, not a man!” +2:7 sj6j rc://*/ta/man/translate/figs-rquestion τίς δύναται ἀφιέναι ἁμαρτίας, εἰ μὴ εἷς ὁ Θεός? 1 The scribes used this question to say that since no one **is able to forgive sins except one, God**, then Jesus should not say “Your sins are forgiven.” If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “Only one, God, can forgive sins, not a man!” 2:8 niy6 rc://*/ta/man/translate/figs-metonymy τῷ πνεύματι αὐτοῦ 1 Here, **spirit** means Jesus’ inner thoughts. If this would be misunderstood in your language, you could use an equivalent expression or plain language. Alternate translation: “in his inner being” or “within himself” 2:8 h3zp rc://*/ta/man/translate/figs-explicit ἐπιγνοὺς ὁ Ἰησοῦς τῷ πνεύματι αὐτοῦ 1 This phrase implies that Jesus had supernatural knowledge. It indicates that Jesus knew what the scribes were saying even though he did not hear what they said. If it would be helpful in your language, your could say this explicitly. Alternate translation: “Jesus, having become aware though no one told him” or “Jesus, without hearing them, knows” -2:8 wga7 rc://*/ta/man/translate/figs-rquestion τί ταῦτα διαλογίζεσθε ἐν ταῖς καρδίαις ὑμῶν? 1 Jesus uses this question to tell the scribes that what they are thinking is wrong. It also shows that He knows what they are thinking without them saying it out loud. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “What you are thinking is wrong.” or “Do not think that I am blaspheming.” +2:8 wga7 rc://*/ta/man/translate/figs-rquestion τί ταῦτα διαλογίζεσθε ἐν ταῖς καρδίαις ὑμῶν? 1 Jesus uses this question to tell the scribes that what they are thinking is wrong. It also shows that He knows what they are thinking without them saying it out loud. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “What you are debating in your hearts is wrong.” or “Do not think that I am blaspheming.” 2:8 s3m6 rc://*/ta/man/translate/figs-metonymy ταῦτα & ἐν ταῖς καρδίαις ὑμῶν 1 The word **hearts** means their inner thoughts and desires. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “this inside yourselves” or “these things” 2:9 wv5d rc://*/ta/man/translate/figs-rquestion τί ἐστιν εὐκοπώτερον, εἰπεῖν τῷ παραλυτικῷ, ἀφίενταί σου αἱ ἁμαρτίαι, ἢ εἰπεῖν, ἔγειρε καὶ ἆρον τὸν κράβαττόν σου καὶ περιπάτει? 1 Jesus is not asking for information but is using the question form here to prepare the scribes and Pharisees for the miracle he is about to perform. It is easier to say, “Your sins are forgiven you,” because there is no visible proof when someone’s sins are forgiven. However, if someone says to a paralyzed person, “Get up and take up your mat, and walk,” but the person does not do so, then it is obvious that the person speaking lacks God’s authority. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “It is surely easier to say, ‘Your sins are forgiven you,’ than to say, ‘Get up and walk!’” 2:9 q905 rc://*/ta/man/translate/figs-quotesinquotes τί ἐστιν εὐκοπώτερον, εἰπεῖν τῷ παραλυτικῷ, ἀφίενταί σου αἱ ἁμαρτίαι, ἢ εἰπεῖν, ἔγειρε καὶ ἆρον τὸν κράβαττόν σου καὶ περιπάτει 1 If it would be helpful in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “Is it easier to tell someone that his sins are forgiven, or to tell him to get up, take his mat, and walk?” 2:10 g4jn rc://*/ta/man/translate/figs-explicit εἰδῆτε 1 The word **you** refers to the scribes and the crowd. If it would be helpful in your language, you could express that explicitly in a way that would be natural in your language. 2:10 jsyp rc://*/ta/man/translate/figs-123person ἐξουσίαν ἔχει ὁ Υἱὸς τοῦ Ἀνθρώπου 1 By calling himself **the Son of Man**, Jesus is referring to himself in the third person. If it would be helpful in your language, you can use the first person. Alternate translation: “God has given me, the Son of Man, authority” -2:11 f369 rc://*/ta/man/translate/figs-imperative ἔγειρε ἆρον τὸν κράβαττόν σου, καὶ ὕπαγε εἰς τὸν οἶκόν σου 1 The words **get up, take up your mat, and go** were not commands that the man was able to obey with his own strength. Instead, this was a command that directly caused the man to be healed, and then the man was able to obey this command. Alternate translation: “I heal you, so you can get up, take up your mat, and go away to your house” +2:11 f369 rc://*/ta/man/translate/figs-imperative ἔγειρε ἆρον τὸν κράβαττόν σου, καὶ ὕπαγε εἰς τὸν οἶκόν σου 1 The words **get up, pick up your mat, and go** were not commands that the man was able to obey with his own strength. Instead, this was a command that directly caused the man to be healed, and then the man was able to obey this command. Alternate translation: “I heal you, so you can get up, pick up your mat, and go to your house” 2:12 ki94 ἔμπροσθεν πάντων 1 Alternate translation: “in the presence of everyone in the house” 2:12 e0xs rc://*/ta/man/translate/figs-explicit ἠγέρθη, καὶ εὐθὺς ἄρας τὸν κράβαττον, ἐξῆλθεν ἔμπροσθεν πάντων 1 The implication is that the man was able to get up because Jesus had healed him. If it would be helpful in your language, you could say that explicitly. Alternate translation: “And all at once the man was healed, so he got up” 2:13 ma6f rc://*/ta/man/translate/grammar-connect-time-background καὶ ἐξῆλθεν πάλιν παρὰ τὴν θάλασσαν, καὶ πᾶς ὁ ὄχλος ἤρχετο πρὸς αὐτόν, καὶ ἐδίδασκεν αὐτούς 1 # Connecting Statement:\n\nIn this verse Mark gives background information to tell the reader where the next event is taking place. Use a natural way in your language for introducing background information. @@ -132,7 +132,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 2:17 ak1u rc://*/ta/man/translate/writing-proverbs οὐ χρείαν ἔχουσιν οἱ ἰσχύοντες ἰατροῦ, ἀλλ’ οἱ κακῶς ἔχοντες 1 Jesus begins his response by quoting or creating a proverb, a short saying about something that is generally true in life. This proverb draws a comparison. Just as sick people need a doctor to be healed, so sinners need Jesus in order to be forgiven and restored. But since Jesus explains the comparison in the next verse, you do not need to explain it here. Rather, you could translate the proverb itself in a way that will be meaningful in your language and culture. Alternate translation: “People who are well do not need a doctor’s help; people who are sick do” 2:17 c62j rc://*/ta/man/translate/figs-irony οὐ χρείαν ἔχουσιν οἱ ἰσχύοντες ἰατροῦ, ἀλλ’ οἱ κακῶς ἔχοντες. οὐκ ἦλθον καλέσαι δικαίους, ἀλλὰ ἁμαρτωλούς 1 **The ones having sickness** are equated with those who are wanting to be saved by Jesus. The **ones being healthy** are equated with those who do not think they need Jesus. Jesus does not actually think those who do not want him are healthy. He thinks the opposite. He says these words while speaking to people who think they are healthy in their own eyes and do not need Jesus. If it would be helpful in your language, you could be more explicit. Alternate translation: “Those who suppose themselves to be healthy do not need a doctor. It is those who know that they are sick who need a doctor” 2:17 lh4l rc://*/ta/man/translate/figs-ellipsis οὐ χρείαν ἔχουσιν οἱ ἰσχύοντες ἰατροῦ, ἀλλ’ οἱ κακῶς ἔχοντες 1 The words **have a need of a physician** are assumed in the second phrase. If this would be misunderstood in your language, you could supply these words from the context. Alternate translation: “Those who are healthy do not need a doctor, but those who are sick need a doctor” -2:17 ca4e rc://*/ta/man/translate/figs-ellipsis οὐκ ἦλθον καλέσαι δικαίους, ἀλλὰ ἁμαρτωλούς 1 The words **I came … to call** are understood from the phrase before this. If this would be misunderstood in your language, you could supply these words from the context. Alternate translation: “I did not come to call the righteous, but I came to call sinners” +2:17 ca4e rc://*/ta/man/translate/figs-ellipsis οὐκ ἦλθον καλέσαι δικαίους, ἀλλὰ ἁμαρτωλούς 1 The words **I did not come to call** are understood from the phrase before this. If this would be misunderstood in your language, you could supply these words from the context. Alternate translation: “I did not come to call the righteous, but I came to call sinners” 2:18 z394 rc://*/ta/man/translate/figs-extrainfo ἔρχονται 1 The phrase **they come** refers to an unknown group of people. It is best to leave this unknown, as it is not clear who is being talked about here. Alternate translation: “a group of unknown men came” 2:18 j1h2 rc://*/ta/man/translate/figs-explicit καὶ ἦσαν οἱ μαθηταὶ Ἰωάννου καὶ οἱ Φαρισαῖοι νηστεύοντες 1 This fast is likely referring to the fast which the religious leaders performed twice per week. If it would be helpful in your language, you could make this explicit in your translation. Alternate translation: “Now, the students of John and the Pharisees were performing their bi-weekly fast” 2:18 y7bm rc://*/ta/man/translate/writing-background καὶ ἦσαν οἱ μαθηταὶ Ἰωάννου καὶ οἱ Φαρισαῖοι νηστεύοντες. 1 This phrase provides background information. Mark is telling his readers this to help them understand why Jesus was being asked this question. Use the natural form in your language for expressing background information. Alternate translation: “Now, it happened at the time when the students of John the Baptizer and the Pharisees were fasting” @@ -144,7 +144,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 2:21 v6xc rc://*/ta/man/translate/figs-explicit οὐδεὶς ἐπίβλημα ῥάκους ἀγνάφου ἐπιράπτει ἐπὶ ἱμάτιον παλαιόν 1 When a piece of clothing gets a hole in it, another piece of cloth, a patch, is sewn onto the clothing to cover the hole. If this patch has not yet been washed, it will shrink and tear the piece of clothing, making the hole worse than it was before. 2:21 vdza rc://*/ta/man/translate/figs-parables οὐδεὶς ἐπίβλημα ῥάκους ἀγνάφου ἐπιράπτει ἐπὶ ἱμάτιον παλαιόν; εἰ δὲ μή αἴρει τὸ πλήρωμα ἀπ’ αὐτοῦ, τὸ καινὸν τοῦ παλαιοῦ, καὶ χεῖρον σχίσμα γίνεται. 1 This verse, as well as verse 22, is a parable. 2:22 fk15 rc://*/ta/man/translate/figs-explicit ἀσκοὺς 1 The word **wineskins** refers to bags made out of animal skins and used to store wine. If the bags were old and previously used, and someone put new wine in them, they would likely tear. This happens because wine expands as it sits for a long time, and the old wine skins could no longer stretch with the expanding wine. -2:22 dgcz rc://*/ta/man/translate/figs-ellipsis ἀλλὰ οἶνον νέον εἰς ἀσκοὺς καινούς 1 In this phrase, it is assumed that **new wine** is being poured **into fresh wineskins**. If it would be helpful in your language, you could make that clear. Alternate translation: “but you should pour new wine into new wineskins” +2:22 dgcz rc://*/ta/man/translate/figs-ellipsis ἀλλὰ οἶνον νέον εἰς ἀσκοὺς καινούς 1 In this phrase, it is assumed that **new wine** is being poured **into new wineskins**. If it would be helpful in your language, you could make that clear. Alternate translation: “but you should pour new wine into new wineskins” 2:23 jya1 rc://*/ta/man/translate/figs-explicit τίλλοντες τοὺς στάχυας 1 Plucking grain in others’ fields and eating it was not considered stealing. It was actually a commandment of the Law to leave the grain on the edges of your field standing so that those who were hungry could eat it. The question was whether it was lawful to do this on the Sabbath. If it would be helpful in your language, you could clarify. Alternate translation: “plucking heads of grain, as the Law permitted” 2:23 k3pa rc://*/ta/man/translate/figs-explicit τοὺς στάχυας 1 The **heads** are the topmost part of the wheat plant. The heads hold the mature grain or seeds of the plant. The disciples were **picking the heads of grain** to eat the kernels, or seeds, in them. This can be worded to show the full meaning. Alternate translation: “the heads of grain and eating the seeds”. If this would be misunderstood in your language, think of a type of food from which you have to remove a shell or casing and use it in your translation in place of the word **grain**. 2:24 h41a rc://*/ta/man/translate/figs-rquestion ἴδε, τί ποιοῦσιν τοῖς Σάββασιν ὃ οὐκ ἔξεστιν? 1 The Pharisees are not asking Jesus for information, but rather, they are using the question form here to make a statement and emphatically condemn him. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “Look! They are breaking the Jewish law concerning the Sabbaths!” @@ -168,7 +168,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 3:1 ye6d rc://*/ta/man/translate/translate-unknown ἐξηραμμένην ἔχων τὴν χεῖρα 1 This means that the man’s **hand** was damaged in such a way that he could not stretch it out. It was probably bent almost into a fist, making it appear to be smaller. Alternate translation: “whose hand was shriveled” or “whose hand was atrophied” 3:2 vr25 rc://*/ta/man/translate/figs-explicit ἵνα κατηγορήσωσιν αὐτοῦ 1 The Pharisees wanted Jesus to heal the man so that they could **accuse him** of breaking the law by doing work on the Sabbath. If it would be helpful in your language, you could express that explicitly. Alternate translation: “so that they could accuse him of wrongdoing” or “so that they could accuse him of breaking the law of Moses” 3:2 q35x rc://*/ta/man/translate/grammar-connect-logic-goal ἵνα κατηγορήσωσιν αὐτοῦ 1 This phrase tells the reader why the Pharisees were watching Jesus. Use a natural way in your language for introducing a purpose clause. You might also want to begin a new sentence. Alternate translation: “They were doing this so that they could accuse him of working on the Jewish day of rest” -3:3 nm6w rc://*/ta/man/translate/figs-explicit ἔγειρε εἰς τὸ μέσον 1 Here, **in the midst** is referring to the group of people who were gathered inside of the synagogue. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “Stand up in front of all of those meeting here” +3:3 nm6w rc://*/ta/man/translate/figs-explicit ἔγειρε εἰς τὸ μέσον 1 Here, **in the midst** is referring to the group of people who were gathered inside of the synagogue. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “Get up in front of all of those meeting here” 3:4 mh3z rc://*/ta/man/translate/figs-rquestion ἔξεστιν τοῖς Σάββασιν ἀγαθοποιῆσαι ἢ κακοποιῆσαι, ψυχὴν σῶσαι ἢ ἀποκτεῖναι? 1 Jesus is not asking for information, but is using the question form here to challenge them. He wanted them to acknowledge that it is **lawful** to obey God and do good on the Sabbath. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement. Alternate translation: “It is allowed that people do good on the Sabbaths, but not do evil. Likewise it is allowed that a person save someone on the Sabbaths, but not kill.” 3:4 vz6c rc://*/ta/man/translate/figs-ellipsis ψυχὴν σῶσαι ἢ ἀποκτεῖναι 1 The phrase **Is it lawful** is assumed here. If it would be helpful in your language, you may clarify and add it again to the second phrase. Alternate translation: “Is it lawful to save a life or to kill” 3:4 nut4 rc://*/ta/man/translate/figs-metonymy ψυχὴν 1 The phrase **a life** refers to physical life and means “a person.” If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “someone from dying” or “someone’s life” @@ -190,7 +190,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 3:16 i7tf rc://*/ta/man/translate/translate-names καὶ ἐπέθηκεν ὄνομα τῷ Σίμωνι, Πέτρον 1 The word **Simon** is the name of the first man listed. All of the names listed in [3:17–19](../03/17.md) are also names of men. 3:16 bt0f rc://*/ta/man/translate/figs-explicit ἐπέθηκεν ὄνομα τῷ Σίμωνι, Πέτρον 1 In ancient times, people changed their names to show that something about themselves was changing. Here, Jesus changes Peter’s name to show that Peter is now one of his followers and to describe something about him that is important. This also happens in the next verse. If this would be misunderstood, think of something in your language that people do to signify a major change in their lives. 3:17 n4gy rc://*/ta/man/translate/figs-metaphor ὀνόματα Βοανηργές, ὅ ἐστιν υἱοὶ βροντῆς 1 Jesus called the brothers **Sons of Thunder** because they were like **thunder**. Alternate translation: “the name Boanerges, which means ‘Men Who Are Like Thunder’” or “the name Boanerges, which means ‘Thunder Men’” -3:19 r3zs rc://*/ta/man/translate/writing-background ὃς καὶ παρέδωκεν αὐτόν 1 Mark adds the phrase **who also betrayed him** to tell the reader that **Judas Iscariot** was the one who would betray the Lord. Alternate translation: “who later betrayed Jesus” +3:19 r3zs rc://*/ta/man/translate/writing-background ὃς καὶ παρέδωκεν αὐτόν 1 Mark adds the phrase **who also handed him over** to tell the reader that **Judas Iscariot** was the one who would hand over, or betray, the Lord. Alternate translation: “who later handed Jesus over” 3:20 jxr5 καὶ ἔρχεται εἰς οἶκον 1 This is likely the same **house** which was mentioned previously. See note on [2:1](../02/01.md). 3:20 rq6k rc://*/ta/man/translate/figs-synecdoche μὴ δύνασθαι αὐτοὺς μηδὲ ἄρτον φαγεῖν 1 The word **bread** represents food. Alternate translation: “Jesus and his disciples could not eat at all” or “they could not eat anything” 3:21 uyl8 ἔλεγον γὰρ 1 Here, **they** could refer to: (1) his relatives. (2) some people in the crowd. @@ -251,10 +251,10 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 4:16 gdq7 rc://*/ta/man/translate/figs-activepassive οἱ ἐπὶ τὰ πετρώδη σπειρόμενοι 1 If it would be more natural in your language, you could say this with an active form or in another way that is natural in your language. Alternate translation: “the ones which the sower sowed on the rocky soil” 4:17 p5fr rc://*/ta/man/translate/figs-metaphor οὐκ ἔχουσιν ῥίζαν ἐν ἑαυτοῖς 1 This is a comparison to young plants that have very shallow roots. This metaphor means that the people were first excited when they received the word, but they were not strongly devoted to it. If your readers would not understand what **they have no root in themselves** means, you could use an equivalent metaphor from your culture. Alternatively, you could express Mark’s meaning plainly. Alternate translation: “they did not allow the word to transform their lives” 4:17 s5mh rc://*/ta/man/translate/figs-hyperbole οὐκ & ῥίζαν 1 They have **no root** in themselves is an exaggeration to emphasize how small the roots were. If it would be helpful in your language, you could use an equivalent expression from your language. -4:17 t21w rc://*/ta/man/translate/figs-idiom σκανδαλίζονται 1 The phrase **they fall away** is an idiom which means to stop believing. If it would be helpful in your language, you could use an equivalent idiom or use plain language. Alternate translation: “they no longer believe in God’s message” +4:17 t21w rc://*/ta/man/translate/figs-idiom σκανδαλίζονται 1 The phrase **they are caused to stumble** is an idiom which means to stop believing. If it would be helpful in your language, you could use an equivalent idiom or use plain language. Alternate translation: “they no longer believe in God’s message” 4:18 uu9b rc://*/ta/man/translate/figs-metaphor ἄλλοι εἰσὶν οἱ εἰς τὰς ἀκάνθας σπειρόμενοι 1 If it would be helpful in your language, you could express the meaning plainly. Alternative translation: “some people represent the seeds which the farmer sowed among the thorny plants” 4:18 wlab rc://*/ta/man/translate/figs-genericnoun ἄλλοι 1 See note about **others** on [4:15](../04/15.md) -4:19 wa3k αἱ μέριμναι τοῦ αἰῶνος 1 Alternate translation: “the worries in this life” or “the concerns about this present life” +4:19 wa3k αἱ μέριμναι τοῦ αἰῶνος 1 Alternate translation: “the cares in this life” or “the concerns about this present life” 4:19 s7s7 rc://*/ta/man/translate/figs-metaphor εἰσπορευόμεναι, συνπνίγουσιν τὸν λόγον 1 Jesus uses the metaphor **choke** to depict what these peoples’ desires do to them. Similarly to how a thorny plant can choke a young plant, worldly desire choke faith. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “did not allow the faith to grow” 4:19 f4ip rc://*/ta/man/translate/figs-metaphor ἄκαρπος γίνεται 1 Here, **unfruitful** means that God’s word in this person will not produce the desired results. In the Bible, a person who produces good works is spoken of as “fruitful” and a person who does not produce good works is spoken of as “unfruitful.” If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “the person does not do good works, showing that they follow Jesus” 4:20 axh1 rc://*/ta/man/translate/figs-metaphor ἐκεῖνοί εἰσιν οἱ ἐπὶ τὴν γῆν τὴν καλὴν σπαρέντες 1 If it would be helpful in your language, you could express the meaning of this metaphor plainly. Alternative translation: “those people represent the seeds which the farmer sowed upon the good soil” @@ -336,14 +336,14 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 5:41 hx3c rc://*/ta/man/translate/translate-transliterate ταλιθὰ, κοῦμ! 1 This is an Aramaic phrase which Jesus spoke to the little girl in her language. In your translation, you can spell it the way it sounds in your language and then explain its meaning. 5:42 pt5t rc://*/ta/man/translate/translate-numbers ἦν & ἐτῶν δώδεκα 1 Alternate translation: “she was twelve years old” 5:42 m49c rc://*/ta/man/translate/figs-explicit καὶ εὐθὺς ἀνέστη τὸ κοράσιον καὶ περιεπάτει, ἦν γὰρ ἐτῶν δώδεκα 1 Mark includes the information about her age to help his readers understand how **the little girl** immediately **rose up** and began **walking**. She was able to get up and walk because she was old enough to do so. If it would be helpful in your language, you could indicate that explicitly. It may be helpful to make this a separate sentence. Alternate translation: “And immediately the little girl rose up and was walking. She was able to do this because she was 12 years old” -5:43 n29k rc://*/ta/man/translate/figs-quotations καὶ εἶπεν δοθῆναι αὐτῇ φαγεῖν 1 If it would be helpful in your language, you could state this as a direct quote. Alternate translation: “and he told them, ‘Give her something to eat’” +5:43 n29k rc://*/ta/man/translate/figs-quotations καὶ εἶπεν δοθῆναι αὐτῇ φαγεῖν 1 If it would be helpful in your language, you could state this as a direct quote. Alternate translation: “and he said, ‘Something should be given to her to eat’” 6:intro kl7n 0 # Mark 6 General Notes\n\n## Special Concepts in this Chapter\n\n### “Anointed with oil”\n\nIn the ancient Near East, people would try to heal sick people by putting olive oil on them.\n\n## Important Figures of Speech in this Chapter\n\n### The historic present\n\nTo call attention to a development in the story, Mark uses the present tense in past narration. In this chapter, the historic present occurs in verses 1, 7, 30, 31, 37, 38, 45, 48, 49 and 55. If it would not be natural to do that in your language, you could use the past tense in your translation. (See: [[rc://*/ta/man/translate/figs-pastforfuture]]) 6:1 mi7z rc://*/ta/man/translate/writing-newevent καὶ ἐξῆλθεν ἐκεῖθεν, καὶ ἔρχεται εἰς τὴν πατρίδα αὐτοῦ, καὶ ἀκολουθοῦσιν αὐτῷ οἱ μαθηταὶ αὐτοῦ 1 # Connecting Statement:\n\nThis verse introduces a new event that happened some time after the events the story has just related. The story does not say how long after those events this new event occurred. Use the natural form in your language for introducing a new event. Alternate translation: “After a time, Jesus and those who followed him left there and returned to where he grew up” 6:1 lpci rc://*/ta/man/translate/figs-go ἐξῆλθεν ἐκεῖθεν, καὶ ἔρχεται εἰς 1 Your language may say “came” rather than **went** or “went” rather than **comes** in contexts such as this. Use whichever is more natural. Alternate translation: “he came out from there and went to” 6:2 y4xj rc://*/ta/man/translate/figs-activepassive τίς ἡ σοφία ἡ δοθεῖσα τούτῳ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “what is this wisdom that God gave to him” 6:3 s3wl rc://*/ta/man/translate/figs-rquestion οὐχ οὗτός ἐστιν ὁ τέκτων, ὁ υἱὸς τῆς Μαρίας, καὶ ἀδελφὸς Ἰακώβου, καὶ Ἰωσῆτος, καὶ Ἰούδα, καὶ Σίμωνος? καὶ οὐκ εἰσὶν αἱ ἀδελφαὶ αὐτοῦ ὧδε πρὸς ἡμᾶς? 1 Those who were in the synagogue with Jesus are asking all of these questions to emphasize that they know who Jesus is. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. 6:3 tlub rc://*/ta/man/translate/translate-names Ἰακώβου & Ἰωσῆτος & Ἰούδα & Σίμωνος 1 These are the names of men. -6:3 d2g7 rc://*/ta/man/translate/figs-synecdoche ἐν αὐτῷ 1 The people in the synagogue were not **offended** by who Jesus was. They were offended by what he was teaching them. If it would be helpful in your language, you could use an equivalent expression from your culture or use plain language. Alternate translation: “by what he said to them” +6:3 d2g7 rc://*/ta/man/translate/figs-synecdoche ἐν αὐτῷ 1 The people in the synagogue were not **being caused to stumble** by who Jesus was. They were **caused to stumble** by what he was teaching them. If it would be helpful in your language, you could use an equivalent expression from your culture or use plain language. Alternate translation: “by what he said to them” 6:4 l436 rc://*/ta/man/translate/figs-doublenegatives οὐκ ἔστιν προφήτης ἄτιμος 1 If it would be helpful in your language, you could use a positive expression to translate this double negative that consists of the negative particle **not** and the negative preposition **without**. Alternate translation: “A prophet is always honored” 6:4 b42w rc://*/ta/man/translate/grammar-connect-exceptions οὐκ ἔστιν προφήτης ἄτιμος, εἰ μὴ 1 If, in your language, it would appear that Jesus was making a statement here and then contradicting it, you could reword this to avoid using an exception clause. Alternate translation: “The only place that a prophet is not honored is” or “A prophet is honored everywhere except” 6:4 y2oa rc://*/ta/man/translate/figs-parallelism ἐν τῇ πατρίδι αὐτοῦ, καὶ ἐν τοῖς συγγενεῦσιν αὐτοῦ, καὶ ἐν τῇ οἰκίᾳ αὐτοῦ 1 These three phrases mean basically the same thing. The second and third emphasize the meaning of the first by repeating the same idea with different words. In this case, the second and third phrases are more precise, smaller groups of people. If the repetition might confuse your readers, you could connect the phrases with a word other than **and** in order to show that the second phrase is repeating the first one, not saying something additional. Alternate translation: “among the people with whom he grew up” @@ -351,7 +351,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 6:4 mgbp rc://*/ta/man/translate/figs-metonymy ἐν τῇ οἰκίᾳ αὐτοῦ 1 Jesus uses the phrase **in his own house** to refer to his closest relatives, like his father, mother, or siblings. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “among his closest family members” or “by his father, mother, and siblings” 6:7 d6sx rc://*/ta/man/translate/translate-numbers δύο δύο 1 Alternate translation: “2 by 2” or “in pairs” 6:7 ldbv rc://*/ta/man/translate/figs-nominaladj τοὺς δώδεκα 1 See how you translated the phrase **the Twelve** in [3:15](../03/15.md). -6:8 k5hl rc://*/ta/man/translate/grammar-connect-exceptions μηδὲν αἴρωσιν εἰς ὁδὸν, εἰ μὴ ῥάβδον μόνον 1 If, in your language, it would appear that Jesus was making a statement here and then contradicting it, you could reword this to avoid using an exception clause. Alternate translation: “they should only bring a staff on their journey” +6:8 k5hl rc://*/ta/man/translate/grammar-connect-exceptions μηδὲν αἴρωσιν εἰς ὁδὸν, εἰ μὴ ῥάβδον μόνον 1 If, in your language, it would appear that Jesus was making a statement here and then contradicting it, you could reword this to avoid using an exception clause. Alternate translation: “they should only bring a staff on the road” 6:8 t9a2 rc://*/ta/man/translate/figs-synecdoche μὴ ἄρτον 1 Here, **bread** means food in general. Alternate translation: “no food” 6:11 b2kb rc://*/ta/man/translate/translate-symaction ἐκτινάξατε τὸν χοῦν τὸν ὑποκάτω τῶν ποδῶν ὑμῶν 1 The expression **shake off the dust that {is} under your feet** indicates strong rejection in this culture. It showed that someone did not want even the dust of a town to remain on them. If there is a similar gesture of rejection in your culture, you could use it here in your translation. 6:14 ly7z rc://*/ta/man/translate/figs-activepassive Ἰωάννης ὁ βαπτίζων ἐγήγερται 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “God has caused John the Baptist to live again” @@ -406,7 +406,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 7:6 oavh rc://*/ta/man/translate/figs-quotesinquotes ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς, ὅτι καλῶς ἐπροφήτευσεν Ἠσαΐας περὶ ὑμῶν τῶν ὑποκριτῶν, ὡς γέγραπται, ὅτι οὗτος ὁ λαὸς τοῖς χείλεσίν με τιμᾷ, ἡ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀπ’ ἐμοῦ 1 If the direct quotation inside a direct quotation would be confusing in your language, you could translate the second direct quotation as an indirect quotation. Alternate translation: “Jesus said to them, ‘Isaiah prophesied well about you hypocrites when God wrote through him that people honor him with their lips, but their desires are for other things’” 7:6 ep7u rc://*/ta/man/translate/figs-metonymy τοῖς χείλεσίν 1 Here, **lips** is used to signify speaking. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “by what they say” 7:6 zgt9 rc://*/ta/man/translate/figs-metonymy ἡ & καρδία αὐτῶν 1 The word **heart** means inner thoughts and desires. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “their desire” -7:6 xtab rc://*/ta/man/translate/figs-idiom ἡ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀπ’ ἐμοῦ 1 The expression **their heart is far from me** is a way that God is saying that the people are not truly devoted to him. If it would be helpful in your language, you could use an equivalent idiom or use plain language. Alternate translation: “but they do not really love me” or “but they are not truly devoted to me” or “but they are not really committed to honoring me” +7:6 xtab rc://*/ta/man/translate/figs-idiom ἡ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀπ’ ἐμοῦ 1 The expression **their heart is far away from me** is a way that God is saying that the people are not truly devoted to him. If it would be helpful in your language, you could use an equivalent idiom or use plain language. Alternate translation: “but they do not really love me” or “but they are not truly devoted to me” or “but they are not really committed to honoring me” 7:8 hnw4 rc://*/ta/man/translate/figs-metaphor κρατεῖτε 1 Here, to **hold fast to** something means to adhere to something consistently. If your readers would not understand what **hold fast** means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning plainly. Alternative translation: “you cling to” 7:9 e3qv rc://*/ta/man/translate/figs-irony καλῶς ἀθετεῖτε τὴν ἐντολὴν τοῦ Θεοῦ, ἵνα τὴν παράδοσιν ὑμῶν τηρήσητε 1 Jesus says **You do well at rejecting the commandment of God so that you may keep your tradition** to rebuke his listeners for forsaking God’s **commandment**. If it would be helpful in your language, consider expressing the meaning plainly. Alternate translation: “You think you have done well by rejecting the commandment of God so that you may keep your own traditions, but what you have done is not good at all” 7:10 d4sd rc://*/ta/man/translate/figs-quotesinquotes Μωϋσῆς γὰρ εἶπεν, τίμα τὸν πατέρα σου καὶ τὴν μητέρα σου; καί, ὁ κακολογῶν πατέρα ἢ μητέρα θανάτῳ τελευτάτω 1 If the direct quotation inside a direct quotation would be confusing in your language, you could translate the second direct quotation as an indirect quotation. Alternate translation: “For Moses said to honor your father and mother. He also said that the person who speaks evil against his father or mother deserves to die” @@ -426,7 +426,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 7:24 k9bl rc://*/ta/man/translate/writing-background καὶ εἰσελθὼν εἰς οἰκίαν, οὐδένα ἤθελεν γνῶναι, καὶ οὐκ ἠδυνάσθη λαθεῖν 1 # Connecting Statement:\n\nThe phrase **and having entered into a house, he was wanting no one to know {it}, but he was not able to hide** provides background information to what Jesus was thinking as he traveled to this area. Use the natural form in your language for expressing background information. Alternate translation: “Having entered someone’s house, he was hoping he would not be found, but he was unable to hide from the people of that place” 7:26 aik7 rc://*/ta/man/translate/writing-background ἡ δὲ γυνὴ ἦν Ἑλληνίς, Συροφοινίκισσα τῷ γένει 1 This sentence gives us background information about **the woman**. Use the natural form in your language for expressing background information. 7:26 e39y rc://*/ta/man/translate/translate-names Συροφοινίκισσα 1 The phrase **a Syrophoenician** explains the woman’s nationality. She was born in the Phoenician region in Syria. -7:27 gsj7 rc://*/ta/man/translate/figs-metaphor ἄφες πρῶτον χορτασθῆναι τὰ τέκνα; οὐ γάρ ἐστιν καλόν λαβεῖν τὸν ἄρτον τῶν τέκνων, καὶ τοῖς κυναρίοις βαλεῖν 1 Here, Jesus speaks about the Jews as if they are **children** and the Gentiles as if they are **dogs**. This is not meant as a derogatory remark, but he is talking in terms of whether they are Israelites or not. If it would be helpful in your language, you could use an equivalent expression from your culture. Alternatively, you could express the meaning plainly. Alternate translation: “Let the children of Israel first eat, for it is not right to take the children’s bread and throw it to the Gentiles, who are like household pets compared to them” +7:27 gsj7 rc://*/ta/man/translate/figs-metaphor ἄφες πρῶτον χορτασθῆναι τὰ τέκνα; οὐ γάρ ἐστιν καλόν λαβεῖν τὸν ἄρτον τῶν τέκνων, καὶ τοῖς κυναρίοις βαλεῖν 1 Here, Jesus speaks about the Jews as if they are **children** and the Gentiles as if they are **little dogs**. This is not meant as a derogatory remark, but he is talking in terms of whether they are Israelites or not. If it would be helpful in your language, you could use an equivalent expression from your culture. Alternatively, you could express the meaning plainly. Alternate translation: “Let the children of Israel first eat, for it is not right to take the children’s bread and throw it to the Gentiles, who are like household pets compared to them” 7:27 r898 rc://*/ta/man/translate/figs-activepassive ἄφες πρῶτον χορτασθῆναι τὰ τέκνα 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “We must first feed the children of Israel” 7:27 k2wb rc://*/ta/man/translate/figs-synecdoche ἄρτον 1 Here, **bread** refers to food in general. 7:29 sa9t rc://*/ta/man/translate/figs-explicit ὕπαγε 1 Jesus was implying that the woman no longer needed to stay to ask him to help her daughter. He would do it. If it would be helpful in your language, you could clarify this. Alternate translation: “you may go now” or “you may go home in peace” @@ -450,7 +450,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 8:8 v5zi rc://*/ta/man/translate/figs-explicit περισσεύματα κλασμάτων ἑπτὰ σπυρίδας 1 This refers to the **broken pieces** of bread that were left over after the people ate. Alternate translation: “the remaining broken pieces of bread, which filled seven large baskets” 8:9 m81z rc://*/ta/man/translate/writing-background ἦσαν δὲ ὡς τετρακισχίλιοι 1 Mark includes the phrase **Now there were about 4,000** to help his reader to know how many people are there. Use the natural form in your language for expressing background information. Alternate translation: “There were approximately 4,000 people that Jesus fed” 8:10 qnt3 rc://*/ta/man/translate/writing-endofstory καὶ εὐθὺς ἐμβὰς εἰς τὸ πλοῖον μετὰ τῶν μαθητῶν αὐτοῦ 1 **And immediately, having gotten into the boat with his disciples** is a comment concluding the story of Jesus feeding the 4,000 people. Use the natural form in your language for expressing the conclusion of a story. -8:10 y8u3 rc://*/ta/man/translate/figs-explicit ἦλθεν εἰς τὰ μέρη Δαλμανουθά 1 They went to **Dalmanutha** in a boat. If it would be helpful in your language, you could say that explicitly. Alternate translation: “he traveled over the Sea of Galilee to the region of Dalmanutha” +8:10 y8u3 rc://*/ta/man/translate/figs-explicit ἦλθεν εἰς τὰ μέρη Δαλμανουθά 1 They went to **Dalmanutha** in a boat. If it would be helpful in your language, you could say that explicitly. Alternate translation: “he traveled over the Sea of Galilee to the regions of Dalmanutha” 8:10 x33a rc://*/ta/man/translate/translate-names Δαλμανουθά 1 The word **Dalmanutha** is the name of a place on the northwestern shore of the Sea of Galilee. 8:11 zi91 rc://*/ta/man/translate/figs-metonymy σημεῖον ἀπὸ τοῦ οὐρανοῦ 1 Here, **heaven** refers to where God dwells and is an indirect way of referring to “God” himself. If your readers would not understand the use of the word **heaven** in this context, you could use an equivalent expression or plain language. Alternate translation: “a sign from God” 8:12 sn5a ἀναστενάξας τῷ πνεύματι αὐτοῦ 1 The phrase **sighed greatly in his spirit** means that Jesus groaned or that he let out a long deep breath that could be heard. It probably shows Jesus’ deep sadness that the Pharisees refused to believe him. See how you translated the word “sighed” in [Mark 7:34](../07/34.md). @@ -462,7 +462,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 8:13 i2se rc://*/ta/man/translate/writing-pronouns ἀφεὶς αὐτοὺς, πάλιν ἐμβὰς 1 Jesus’ was not the only one who left; his disciples were with him also. If it would be helpful in your language, you could say the meaning explicitly. Alternate translation: “Jesus and his disciples left them and got into the boat again” 8:13 u1qk rc://*/ta/man/translate/figs-explicit εἰς τὸ πέραν 1 The phrase **to the other side** is referring to **the other side** of the Sea of Galilee. If it would be helpful in your language, you could say that explicitly. Alternate translation: “to the other side of the Sea of Galilee” 8:14 gtg6 rc://*/ta/man/translate/grammar-connect-exceptions καὶ ἐπελάθοντο λαβεῖν ἄρτους, καὶ εἰ μὴ ἕνα ἄρτον οὐκ εἶχον μεθ’ ἑαυτῶν ἐν τῷ πλοίῳ 1 If it would appear in your language that Mark was making a statement here and then contradicting it, you could reword this to avoid using an exception clause. Alternate translation: “Jesus’ disciples only brought one loaf of bread onto the boat with them” -8:15 bd2x rc://*/ta/man/translate/figs-doublet ὁρᾶτε, βλέπετε 1 The warning phrases **Keep watch** and **Be on guard** both have very similar meanings and are repeated here for emphasis. If your language does not use repetition to do this, you can use one phrase and provide emphasis in another way. Alternate translation: “Make sure you keep watch” or “Be sure to guard yourselves against” +8:15 bd2x rc://*/ta/man/translate/figs-doublet ὁρᾶτε, βλέπετε 1 The warning terms **See** and **watch out** both have very similar meanings and are repeated here for emphasis. If your language does not use repetition to do this, you can use one phrase and provide emphasis in another way. Alternate translation: “Make sure you keep watch” or “Be sure to guard yourselves against” 8:15 nszl rc://*/ta/man/translate/figs-extrainfo βλέπετε ἀπὸ τῆς ζύμης τῶν Φαρισαίων καὶ τῆς ζύμης Ἡρῴδου 1 Jesus is comparing the Pharisees’ and Herod’s teachings to **yeast**. When yeast is put into bread, it affects the entire batch of bread which is made. You should not explain this when you translate it, for the disciples themselves did not understand it. 8:16 zfw3 rc://*/ta/man/translate/figs-hyperbole ἄρτους οὐκ ἔχουσιν 1 The word **no** is an exaggeration. The disciples did have one loaf of bread ([Mark 8:14](../08/14.md)), but that was not enough for all of them. Alternate translation: “they have very little bread” 8:17 hnh6 rc://*/ta/man/translate/figs-rquestion τί διαλογίζεσθε ὅτι ἄρτους οὐκ ἔχετε? 1 Here, Jesus is not seeking information from the disciples. but rather. he is rebuking his disciples because they should have understood what he had been talking about. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “Do not think that I am speaking of actual bread!” @@ -484,7 +484,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 8:25 td9l rc://*/ta/man/translate/figs-activepassive καὶ διέβλεψεν καὶ ἀπεκατέστη 1 The phrase **was restored** can be written is passive in form. If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “and Jesus restored the man’s sight, and then the man opened his eyes” 8:27 e4l3 rc://*/ta/man/translate/figs-go ἐξῆλθεν ὁ Ἰησοῦς καὶ οἱ μαθηταὶ αὐτοῦ εἰς τὰς κώμας 1 # Connecting Statement:\n\nYour language may say “came” rather than **went** in contexts such as this. Use whichever is more natural. Alternate translation: “Jesus and his disciples came out into the villages” 8:28 nn1f rc://*/ta/man/translate/figs-ellipsis ἄλλοι Ἠλείαν, ἄλλοι δὲ ὅτι εἷς τῶν προφητῶν 1 The two occurrences of **others** in this verse both refer to “other people.” If it would be helpful in your language, you could supply these words from the context. Alternate translation: “other people say you are Elijah, but other people say you are one of the prophets” -8:30 rgy8 rc://*/ta/man/translate/figs-quotations ἐπετίμησεν αὐτοῖς ἵνα μηδενὶ λέγωσιν περὶ αὐτοῦ 1 If it would be more natural in your language, you could express **they might tell no one about him** as a direct quotation. Alternate translation: “Jesus warned them, ‘Do not tell anyone that I am the Christ’” +8:30 rgy8 rc://*/ta/man/translate/figs-quotations ἐπετίμησεν αὐτοῖς ἵνα μηδενὶ λέγωσιν περὶ αὐτοῦ 1 If it would be more natural in your language, you could express **they might tell no one about him** as a direct quotation. Alternate translation: “Jesus strongly warned them, ‘Do not tell anyone that I am the Christ’” 8:31 d4dc τὸν Υἱὸν τοῦ Ἀνθρώπου 1 See how you translated the title **Son of Man** in [2:10](../02/10.md). 8:31 m32p rc://*/ta/man/translate/figs-activepassive ἀποδοκιμασθῆναι ὑπὸ τῶν πρεσβυτέρων καὶ τῶν ἀρχιερέων καὶ τῶν γραμματέων, καὶ ἀποκτανθῆναι, καὶ μετὰ τρεῖς ἡμέρας ἀναστῆναι 1 If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Alternate translation: “that the elders and the chief priests and the scribes would reject him, and that men would kill him, and that after three days he would rise up from the dead” 8:31 gjg2 rc://*/ta/man/translate/grammar-connect-time-sequential καὶ ἀποδοκιμασθῆναι ὑπὸ τῶν πρεσβυτέρων καὶ τῶν ἀρχιερέων καὶ τῶν γραμματέων, καὶ ἀποκτανθῆναι, καὶ μετὰ τρεῖς ἡμέρας ἀναστῆναι 1 The events of this verse progress in chronological order. If it would be helpful in your language, you could show this relationship by using a fuller phrase. Alternate translation: “first, and for the elders and the chief priests and the scribes to reject me. Then, people will kill me. But after that, on the third day, I will rise from the dead” @@ -498,7 +498,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 8:34 c6ll rc://*/ta/man/translate/figs-metonymy ἀράτω τὸν σταυρὸν αὐτοῦ, καὶ ἀκολουθείτω μοι 1 The **cross** here represents suffering and death. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “be willing to suffer and die for my sake and follow me” 8:35 d5rj rc://*/ta/man/translate/figs-genericnoun ὃς γὰρ ἐὰν θέλῃ 1 By using the word **whoever**, Jesus is speaking of people in general, not of one particular person. If it would be helpful in your language, use a more natural phrase. Alternate translation: “For if a person desires” 8:35 nn0a rc://*/ta/man/translate/figs-euphemism ἀπολέσει αὐτήν 1 Here, **lose it** is a polite way to say that God will judge the person who tries to save their own soul. If this would be misunderstood in your language, use a different polite way of referring to this or you could state this plainly. Alternate translation: “will forfeit his life” -8:36 ua46 rc://*/ta/man/translate/figs-rquestion τί γὰρ ὠφελεῖ ἄνθρωπον, κερδήσῃ τὸν κόσμον ὅλον καὶ ζημιωθῆναι τὴν ψυχὴν αὐτοῦ? 1 Jesus is not seeking information here, but rather, he is using the question form for emphasis. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “Even if a person gains the whole world, it will not benefit him if he forfeits his soul!” +8:36 ua46 rc://*/ta/man/translate/figs-rquestion τί γὰρ ὠφελεῖ ἄνθρωπον, κερδήσῃ τὸν κόσμον ὅλον καὶ ζημιωθῆναι τὴν ψυχὴν αὐτοῦ? 1 Jesus is not seeking information here, but rather, he is using the question form for emphasis. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “Even if a person gains the whole world, it will not benefit him if he forfeits his life!” 8:36 mxuj rc://*/ta/man/translate/figs-gendernotations ἄνθρωπον 1 Mark is using the phrase **a man** here in a generic sense that includes both men and women. Alternate translation: “a person” 8:36 jde6 rc://*/ta/man/translate/figs-hyperbole κερδήσῃ τὸν κόσμον ὅλον 1 The phrase **the whole world** is an exaggeration meaning that the person might gain great riches and fame. Alternate translation: “to gain everything he desires” 8:37 wua4 rc://*/ta/man/translate/figs-rquestion τί γὰρ δοῖ ἄνθρωπος ἀντάλλαγμα τῆς ψυχῆς αὐτοῦ? 1 Jesus asks this question to emphasize the value of the soul of each person. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “There is nothing a person can give in exchange for his life!” or “No one can give anything in exchange for his life!” @@ -512,8 +512,8 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 9:1 xm40 rc://*/ta/man/translate/figs-yousingular ἀμὴν, λέγω ὑμῖν 1 Here, the pronoun **you** is plural, in the original language in which Mark wrote this Gospel, and **you** refers to everyone to whom Jesus is speaking. Your language may require you to mark this form. Alternate translation: “Truly, I say to all of you” 9:1 kg4x rc://*/ta/man/translate/figs-idiom οἵτινες οὐ μὴ γεύσωνται θανάτου 1 The phrase **taste death** is an idiom which means “to experience death.” If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning using plain language. Alternate translation: “who will certainly not die” 9:1 qloy rc://*/ta/man/translate/figs-abstractnouns οἵτινες οὐ μὴ γεύσωνται θανάτου 1 If your language does not use an abstract noun for the idea of **death**, you can express the idea behind the abstract noun **death** by using the verb form. Alternate translation: “who may certainly not die” -9:1 ymou rc://*/ta/man/translate/figs-abstractnouns ἕως ἂν ἴδωσιν τὴν Βασιλείαν τοῦ Θεοῦ ἐληλυθυῖαν ἐν δυνάμει 1 If your language does not use an abstract noun for the idea of **power**, you can express the idea behind the abstract noun **power** by using an adverb such as “powerfully.” Alternate translation: “before they would see the kingdom of God come powerfully” -9:1 yjf6 rc://*/ta/man/translate/figs-explicit τὴν Βασιλείαν τοῦ Θεοῦ ἐληλυθυῖαν ἐν δυνάμει 1 The phrase **the kingdom of God come with power** represents God showing himself as king. If it would be helpful in your language, you could state this plainly. The phrase **the kingdom of God come with power** probably refers to God powerfully confirming that Jesus is the Messianic king through the transfiguration of Jesus which immediately follows this verse in [9:2–10](../09/02.md). Alternate translation: “God powerfully showing himself as king” +9:1 ymou rc://*/ta/man/translate/figs-abstractnouns ἕως ἂν ἴδωσιν τὴν Βασιλείαν τοῦ Θεοῦ ἐληλυθυῖαν ἐν δυνάμει 1 If your language does not use an abstract noun for the idea of **power**, you can express the idea behind the abstract noun **power** by using an adverb such as “powerfully.” Alternate translation: “before they would see the kingdom of God having come powerfully” +9:1 yjf6 rc://*/ta/man/translate/figs-explicit τὴν Βασιλείαν τοῦ Θεοῦ ἐληλυθυῖαν ἐν δυνάμει 1 The phrase **the kingdom of God having come with power** represents God showing himself as king. If it would be helpful in your language, you could state this plainly. The phrase **the kingdom of God having come with power** probably refers to God powerfully confirming that Jesus is the Messianic king through the transfiguration of Jesus which immediately follows this verse in [9:2–10](../09/02.md). Alternate translation: “God powerfully showing himself as king” 9:2 uf5f rc://*/ta/man/translate/figs-rpronouns κατ’ ἰδίαν μόνους 1 Mark uses the reflexive pronoun **themselves** here to emphasize that they were **alone** and that only Jesus, Peter, James, and John went up the mountain. 9:2 krt6 rc://*/ta/man/translate/translate-unknown μετεμορφώθη ἔμπροσθεν αὐτῶν 1 The word **transfigured** means to be changed in appearance or form. If your readers would not be familiar with the meaning of this word, you could state the meaning of this word in plain language. Alternate translation: “Jesus’ appearance was changed in front of them” or “when they looked at him, his appearance was different from what it had been” 9:2 b3bb rc://*/ta/man/translate/figs-activepassive μετεμορφώθη ἔμπροσθεν αὐτῶν 1 If it would be more natural in your language, you could express the meaning of the phrase **he was transfigured before them** with an active form and say who did the action. Alternate translation: “God changed Jesus’ appearance before them” or “God transfigured Jesus before them” @@ -525,12 +525,12 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 9:4 y9r3 rc://*/ta/man/translate/writing-pronouns αὐτοῖς 1 The word **them** refers to Peter, James, and John. 9:5 w6vs rc://*/ta/man/translate/writing-participants ἀποκριθεὶς ὁ Πέτρος λέγει τῷ Ἰησοῦ 1 Here, the word **answering** is used to introduce Peter into the conversation. Peter was not answering a question. 9:5 iqc9 rc://*/ta/man/translate/figs-exclusive καλόν ἐστιν ἡμᾶς ὧδε εἶναι 1 Here, the pronoun **us** could: (1) refer only to Peter, James, and John, in which case **us** would be exclusive. (2) include Jesus, in which case **us** would be inclusive. Your language may require you to mark these forms. -9:5 k3y1 rc://*/ta/man/translate/translate-unknown σκηνάς 1 These **shelters** were simple, temporary places with roofs under which to sit or sleep. +9:5 k3y1 rc://*/ta/man/translate/translate-unknown σκηνάς 1 These **tents** were simple, temporary places with roofs under which to sit or sleep. 9:6 r3bn rc://*/ta/man/translate/writing-background οὐ γὰρ ᾔδει τί ἀποκριθῇ; ἔκφοβοι γὰρ ἐγένοντο 1 This entire verse is a parenthetical statement which gives background information about Peter, James, and John. Use the natural form in your language for expressing background information. 9:6 f8hn ἔκφοβοι & ἐγένοντο 1 Alternate translation: “they were very frightened” or “they were very afraid” 9:7 e3id ἐγένετο & ἐπισκιάζουσα αὐτοῖς 1 Alternate translation: “appeared and covered them” 9:7 x4mv rc://*/ta/man/translate/figs-personification ἐγένετο φωνὴ ἐκ τῆς νεφέλης 1 Mark speaks of this **voice** as if it were a living thing that could come from the cloud to earth. If it would be helpful in your language, you could express this meaning plainly. Alternate translation: “God spoke from the cloud and said” -9:7 ybu6 rc://*/ta/man/translate/guidelines-sonofgodprinciples ὁ Υἱός μου 1 The word **Son** is an important title for Jesus. Here, the word **Son** describes Jesus’ relationship with God the Father. +9:7 ybu6 rc://*/ta/man/translate/guidelines-sonofgodprinciples ὁ Υἱός μου, ὁ ἀγαπητός 1 The word **Son** is an important title for Jesus. Here, the word **Son** describes Jesus’ relationship with God the Father. 9:7 lg0e rc://*/ta/man/translate/figs-yousingular ἀκούετε 1 **Listen** is a command or instruction God gave to Peter, James, and John. Use the most natural form in your language to give direction to a group of people. 9:8 hq73 rc://*/ta/man/translate/writing-pronouns οὐκέτι & εἶδον 1 Here, the pronoun **they** refers to Peter, James, and John. 9:9 q2qv rc://*/ta/man/translate/writing-pronouns αὐτῶν 1 The first occurrence of the word **they** in this verse refers to Jesus and Peter and James and John. If it would be helpful in your language, you could say that explicitly. Alternate translation: “Jesus, Peter, James and John” @@ -562,13 +562,13 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 9:19 tb67 rc://*/ta/man/translate/figs-extrainfo ὁ δὲ ἀποκριθεὶς αὐτοῖς λέγει 1 Here, the pronoun **them** is plural, so Jesus is addressing more than one person. However, it is not clear exactly to whom **them** refers. It could refer to the disciples, the crowd, the boy and his father, some combination of them, or to all of them at once. Here,**them** probably refers to everyone who was present. Use the form in your language that would be used for addressing a group of people. Alternate translation: “But answering all of them, Jesus said” or “Addressing them all, Jesus said” or “Addressing everyone present, Jesus said” 9:19 azc9 rc://*/ta/man/translate/figs-abstractnouns ὦ γενεὰ ἄπιστος 1 If your language does not use an abstract noun for the idea of a **generation**, you can express the idea behind the abstract noun **generation** in another way, as modeled by the UST. 9:19 nbw0 rc://*/ta/man/translate/figs-metonymy ὦ γενεὰ ἄπιστος 1 Jesus uses the term **generation** to mean all the people who were alive at that time in history, and specifically, to refer to all the people who were present with him. If it would be helpful in your language, you could indicate that explicitly, as modeled by the UST. -9:19 c88a rc://*/ta/man/translate/figs-rquestion ὦ γενεὰ ἄπιστος! ἕως πότε πρὸς ὑμᾶς ἔσομαι? ἕως πότε ἀνέξομαι ὑμῶν? 1 Here, Jesus uses two rhetorical questions, **until when will I be with you** and **Until when will I bear with you**, to show his frustration and disappointment with their unbelief. If you do not use rhetorical questions for this purpose in your language, you could translate Jesus’ words as a statement or as an exclamation and communicate the emphasis in another way. Alternate translation: “You unbelieving generation. You test my patience” or “You unbelieving generation. Your unbelief tires me! I wonder how long I must bear with you!” or “You have all gone wrong because you do not believe, so I hope I do not have to stay here and put up with you much longer!” +9:19 c88a rc://*/ta/man/translate/figs-rquestion ὦ γενεὰ ἄπιστος! ἕως πότε πρὸς ὑμᾶς ἔσομαι? ἕως πότε ἀνέξομαι ὑμῶν? 1 Here, Jesus uses two rhetorical questions, **until when will I be with you** and **Until when will I bear with you**, to show his frustration and disappointment with their unbelief. If you do not use rhetorical questions for this purpose in your language, you could translate Jesus’ words as a statement or as an exclamation and communicate the emphasis in another way. Alternate translation: “O unbelieving generation. You test my patience” or “O unbelieving generation. Your unbelief tires me! I wonder how long I must bear with you!” or “You have all gone wrong because you do not believe, so I hope I do not have to stay here and put up with you much longer!” 9:19 n4dq rc://*/ta/man/translate/figs-parallelism ἕως πότε πρὸς ὑμᾶς ἔσομαι? ἕως πότε ἀνέξομαι ὑμῶν? 1 The question **until when will I be with you** and the question **Until when will I bear with you** have very similar meanings. Jesus uses these two similar questions together in order to emphasize his frustration and disappointment. If saying the same thing twice might be confusing for your readers, you could combine the phrases into one. Alternate translation: “how long must I be with you and endure your unbelief” 9:19 b7u5 ἕως πότε ἀνέξομαι ὑμῶν 1 Alternate translation: “Until when should I endure you” or “Until when must I put up with you” or “How long must I endure you” 9:19 nrya rc://*/ta/man/translate/figs-yousingular φέρετε αὐτὸν πρός με 1 In the original language in which Mark wrote this Gospel, the word **Bring** is a command or instruction written in the plural form. Use the most natural form in your language to give direction to a group of people. 9:20 bw3l πνεῦμα 1 See how you translated the word **spirit** in [Mark 1:23](../mrk/01/23.md). -9:20 l4r5 rc://*/ta/man/translate/writing-pronouns καὶ ἤνεγκαν αὐτὸν πρὸς αὐτόν. καὶ ἰδὼν αὐτὸν, τὸ πνεῦμα εὐθὺς συνεσπάραξεν αὐτόν 1 In this verse the first and fourth occurrences of the pronoun **him** refer to the man’s “son”, who was possessed by a mute **spirit** and was mentioned in [Mark 9:17](../mrk/09/17.md). If it would be helpful in your language, consider clarifying this in your translation in a way that would be natural in your language. Alternate translation: “And they brought the man’s son to Jesus, and having seen him, the spirit immediately threw the boy into a convulsion” -9:20 vdj4 rc://*/ta/man/translate/writing-pronouns καὶ ἤνεγκαν αὐτὸν πρὸς αὐτόν. καὶ ἰδὼν αὐτὸν, τὸ πνεῦμα εὐθὺς συνεσπάραξεν αὐτόν 1 In this verse, the second and third occurrence of the pronoun **him** refer to Jesus. If it would be helpful in your language, consider clarifying this in your translation in a way that would be natural in your language. Alternate translation: “And they brought the man’s son to Jesus, and having seen Jesus, the spirit immediately threw the boy into a convulsion” +9:20 l4r5 rc://*/ta/man/translate/writing-pronouns καὶ ἤνεγκαν αὐτὸν πρὸς αὐτόν. καὶ ἰδὼν αὐτὸν, τὸ πνεῦμα εὐθὺς συνεσπάραξεν αὐτόν 1 In this verse the first and fourth occurrences of the pronoun **him** refer to the man’s “son”, who was possessed by a mute **spirit** and was mentioned in [Mark 9:17](../mrk/09/17.md). If it would be helpful in your language, consider clarifying this in your translation in a way that would be natural in your language. Alternate translation: “And they brought the man’s son to Jesus, and having seen him, the spirit immediately shook the boy with convulsions” +9:20 vdj4 rc://*/ta/man/translate/writing-pronouns καὶ ἤνεγκαν αὐτὸν πρὸς αὐτόν. καὶ ἰδὼν αὐτὸν, τὸ πνεῦμα εὐθὺς συνεσπάραξεν αὐτόν 1 In this verse, the second and third occurrence of the pronoun **him** refer to Jesus. If it would be helpful in your language, consider clarifying this in your translation in a way that would be natural in your language. Alternate translation: “And they brought the man’s son to Jesus, and having seen Jesus, the spirit immediately shook the boy with convulsions” 9:21 f5zm καὶ ἐπηρώτησεν τὸν πατέρα αὐτοῦ, πόσος χρόνος ἐστὶν ὡς τοῦτο γέγονεν αὐτῷ? ὁ δὲ εἶπεν, ἐκ παιδιόθεν 1 Alternate translation: “And Jesus asked the boy’s father, ‘How long of a time has this been happening to him?’ And the father said, ‘This has been happening to him since childhood’” 9:22 f5yu rc://*/ta/man/translate/figs-infostructure βοήθησον ἡμῖν, σπλαγχνισθεὶς ἐφ’ ἡμᾶς 1 In the sentence **help us, having compassion on us**, Mark records the father using a figure of speech in which the logical flow of events is altered in order to put what is most important in the mind of the speaker first (here the speaker is the father). The normal way of saying this would be, “having compassion on us, help us”, because it shows the natural order of events, since **having compassion** on someone normally precedes helping them. Mark records the father saying **help us** first because receiving help was what was most important to the father. If it would be more natural in your language, you could reverse the order of these phrases. Alternate translation: “have compassion on us and help us” 9:22 fbup rc://*/ta/man/translate/figs-abstractnouns σπλαγχνισθεὶς 1 If your language does not use an abstract noun for the idea of **compassion**, you can express the idea behind the abstract noun **compassion** in another way, such as by using the verb “pity,” as modeled by the UST. @@ -587,7 +587,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 9:26 ns4t ὥστε τοὺς πολλοὺς λέγειν 1 Alternate translation: “so that many people said” 9:28 f0x7 rc://*/ta/man/translate/figs-go εἰσελθόντος αὐτοῦ εἰς οἶκον 1 Your language may say “come” rather than **gone** in contexts such as this. Use whichever is more natural. Alternate translation: “when he had come into a house” 9:28 zwjp εἰσελθόντος αὐτοῦ εἰς οἶκον 1 Alternate translation: “when he had entered into a house” -9:28 sd45 κατ’ ἰδίαν 1 Alternate translation: “privately” +9:28 sd45 κατ’ ἰδίαν 1 Alternate translation: “by himself” 9:29 pdk2 rc://*/ta/man/translate/figs-doublenegatives τοῦτο τὸ γένος ἐν οὐδενὶ δύναται ἐξελθεῖν, εἰ μὴ ἐν προσευχῇ καὶ νηστείᾳ 1 The words **nothing** and **except** are both negative words. If this double negative would be misunderstood in your language, you could translate it as a positive statement. Alternate translation: “This kind can be cast out only by prayer and fasting” 9:29 v2s7 rc://*/ta/man/translate/figs-explicit τοῦτο τὸ γένος 1 Here, the phrase **This kind** refers to a kind of unclean spirit. If it would be helpful in your language, you could say that explicitly. Alternate translation: “This kind of unclean spirit” 9:29 kh4w rc://*/ta/man/translate/figs-go τοῦτο τὸ γένος & δύναται ἐξελθεῖν 1 Your language may say “go out” rather than **come out** in contexts such as this. Use whichever is more natural. Alternate translation: “This kind is able to go out” @@ -610,14 +610,14 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 9:35 jqo3 rc://*/ta/man/translate/figs-ellipsis ἔσται πάντων ἔσχατος καὶ πάντων διάκονος 1 Jesus is leaving out some of the words that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the context. Alternate translation: “he will be last of all people and a servant of all people” 9:35 z9x2 rc://*/ta/man/translate/figs-declarative ἔσται & ἔσχατος 1 Jesus is using the future statement **he will be last** to give an instruction. If it would be helpful in your language, you can use a more natural form for instruction. Alternate translation: “he must be last” 9:35 t526 πάντων & πάντων 1 Alternate translation: “of all people … of all people” -9:36 qqcu rc://*/ta/man/translate/writing-pronouns ἐν μέσῳ αὐτῶν 1 The pronoun **their** refers to the 12 disciples. If it would be helpful in your language, you could state that explicitly in your translation. Alternate translation: “in the midst of his disciples” +9:36 qqcu rc://*/ta/man/translate/writing-pronouns ἐν μέσῳ αὐτῶν 1 The pronoun **them** refers to the 12 disciples. If it would be helpful in your language, you could state that explicitly in your translation. Alternate translation: “in the midst of his disciples” 9:37 h242 ἓν τῶν τοιούτων παιδίων 1 Alternate translation: “a child such as this one” 9:37 ul12 rc://*/ta/man/translate/figs-metonymy ἐπὶ τῷ ὀνόματί μου 1 Here, **name** is a way of referring to a person by reference to something associated with that person. Alternate translation: “on my behalf” 9:37 uik3 rc://*/ta/man/translate/figs-explicit οὐκ ἐμὲ δέχεται, ἀλλὰ τὸν ἀποστείλαντά με 1 The phrase **does not receive me but the one having sent me** means that the people who receive Jesus are not just receiving him but are also receiving God, who sent him. If it would be helpful in your language, you could state that explicitly. Alternate translation: “receives not just me, but also receives God who has sent me” or “receives not only me, but receives God who sent me to represent him” 9:37 y24n rc://*/ta/man/translate/figs-explicit τὸν ἀποστείλαντά με 1 Jesus assumes that his disciples will know that **the one** refers to God. If it would be helpful in your language, you could say that explicitly. Alternate translation: “God, who has sent me” 9:38 dxq5 rc://*/ta/man/translate/figs-metonymy ἐν τῷ ὀνόματί σου 1 Here, **name** is a way of referring to a person by reference to something associated with him. The expression **in your name** means that the person was acting with the power and authority of Jesus. Alternate translation: “on your behalf” or “as your representative” or “by your authority” 9:38 a3d3 Διδάσκαλε 1 See how you translated **Teacher** in [4:38](../04/38.md). -9:38 k2i2 rc://*/ta/man/translate/figs-metaphor οὐκ ἠκολούθει ἡμῖν 1 Here, **following** does not seem to mean “to be one of Jesus’ disciples”, since this man was acting in Jesus’ **name**. Here, **following us** means that this man did not travel in the group of Jesus and his disciples. If it would be helpful in your language, you could use plain language to express this. Alternate translation: “he does not travel with you in our group” or “he is not part of our group” +9:38 k2i2 rc://*/ta/man/translate/figs-metaphor οὐκ ἠκολούθει ἡμῖν 1 Here, **following** does not seem to mean “to be one of Jesus’ disciples”, since this man was acting in Jesus’ **name**. Here, **following with us** means that this man did not travel in the group of Jesus and his disciples. If it would be helpful in your language, you could use plain language to express this. Alternate translation: “he does not travel with you in our group” or “he is not part of our group” 9:39 oynl rc://*/ta/man/translate/figs-doublenegatives μὴ κωλύετε αὐτόν 1 If it would be helpful in your language, you could use a positive expression to translate this double negative that consists of the negative particle **not** and the negative verb **prevent**. Alternate translation: “Allow him to continue” 9:39 yw2q rc://*/ta/man/translate/figs-metonymy ὀνόματί 1 See how you translated **name** in [9:38](../09/38.md). 9:39 h7ez rc://*/ta/man/translate/figs-abstractnouns κακολογῆσαί 1 If your language does not use an abstract noun for the idea of **evil**, you can express the idea behind the abstract noun **evil** by using an adjective to describe it or by expressing it some other way that is natural in language. @@ -631,12 +631,12 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 9:41 jjq5 rc://*/ta/man/translate/figs-gendernotations οὐ μὴ ἀπολέσῃ τὸν μισθὸν αὐτοῦ 1 Although the pronouns **he** and **his** are masculine, they are being used here in a generic sense that includes both men and women. Alternate translation: “that person will certainly not lose their reward” 9:42 cj0l rc://*/ta/man/translate/figs-metaphor ἕνα τῶν μικρῶν τούτων 1 The phrase **these little ones** could be: (1) a reference to children who love Jesus and who are physically little compared to adults. Alternate translation: “one of these children who believe in me” (2) a reference to people whose faith is new and has not yet become mature and strong. Alternate translation: “one of these new believers” or (3) a reference to people who are not important from a human perspective. Alternate translation: “one of these common people” 9:42 gef5 rc://*/ta/man/translate/figs-hypo καλόν ἐστιν αὐτῷ μᾶλλον εἰ 1 Jesus is using a hypothetical situation to teach. Here, Jesus is making a comparison to the punishment that people will receive from God for causing other people to sin. Jesus means that the person’s punishment from God for causing people to sin will be worse than if that person had drowned in the sea. He is not saying that someone would actually put a stone around a person’s neck and throw them into the sea as an alternative to being punished by God. Use the natural form in your language for expressing a hypothetical situation. Alternate translation: “The punishment he will receive will be worse than if” -9:42 z6k5 rc://*/ta/man/translate/translate-unknown μύλος ὀνικὸς 1 A **large millstone** was a round stone used for grinding grain into flour. It was so heavy that it required a donkey or an ox to turn it. If it would be helpful in your language, you could use the name of an object in your area that is very heavy, or you could use a general expression such as “a very heavy stone,” as modeled by the UST. -9:42 bx6c rc://*/ta/man/translate/figs-explicit περὶ τὸν τράχηλον αὐτοῦ 1 The implication is that someone would tie the stone around the person’s neck. If it would be helpful in your language, you could indicate that explicitly. Alternate translation: “if someone were to attach a millstone around his neck” +9:42 z6k5 rc://*/ta/man/translate/translate-unknown μύλος ὀνικὸς 1 A **millstone of a donkey** was a round stone used for grinding grain into flour. It was so heavy that it required a donkey or an ox to turn it. If it would be helpful in your language, you could use the name of an object in your area that is very heavy, or you could use a general expression such as “a very heavy stone,” as modeled by the UST. +9:42 bx6c rc://*/ta/man/translate/figs-explicit περὶ τὸν τράχηλον αὐτοῦ 1 The implication is that someone would tie the stone around the person’s neck. If it would be helpful in your language, you could indicate that explicitly. Alternate translation: “if someone were to attach a millstone of a donkey around his neck” 9:43 g8dv rc://*/ta/man/translate/figs-metonymy ἐὰν σκανδαλίσῃ σε ἡ χείρ σου 1 Here, **hand** is a metonym for doing, or desiring to do, something sinful with your hand. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “if you want to do something sinful with one of your hands” or “if you are doing something sinful with one of your hands” 9:43 ifcv rc://*/ta/man/translate/figs-hyperbole ἐὰν σκανδαλίσῃ σε ἡ χείρ σου, ἀπόκοψον αὐτήν 1 When Jesus says, **if your hand causes you to stumble, cut it off**, he is using exaggeration in order to emphasize the seriousness of sin and the importance of avoiding it. Jesus is not being literal when he says to cut off **your hand**, because Judaism taught against harming one’s body, and Jesus taught in [Mark 7:14–23](../mrk/07/14.md), and elsewhere that the human heart is what causes people to sin. If it would be helpful in your language, you could clarify this in a footnote if you are using footnotes. 9:43 wd7y rc://*/ta/man/translate/figs-explicit εἰσελθεῖν εἰς τὴν ζωὴν 1 Here, the phrase **enter into life** is referring to living eternally with God after one’s life on earth has ended. If it would be helpful in your language, you could say that explicitly. Alternate translation: “to enter into eternal life” or “to die and live forever” -9:43 h9lh rc://*/ta/man/translate/figs-hyperbole κυλλὸν εἰσελθεῖν εἰς τὴν ζωὴν 1 When Jesus speaks of entering into eternal **life maimed**, he is not being literal, but rather, he is using hyperbole in order to emphasize the importance of striving against sin and things that could prevent one from receiving eternal life. The Bible teaches that when people enter into eternal life with God, he will restore their bodies of any physical defects. If it would be helpful in your language, you could clarify this in a footnote if you are using footnotes. +9:43 h9lh rc://*/ta/man/translate/figs-hyperbole κυλλὸν εἰσελθεῖν εἰς τὴν ζωὴν 1 When Jesus speaks of entering into eternal **life crippled**, he is not being literal, but rather, he is using hyperbole in order to emphasize the importance of striving against sin and things that could prevent one from receiving eternal life. The Bible teaches that when people enter into eternal life with God, he will restore their bodies of any physical defects. If it would be helpful in your language, you could clarify this in a footnote if you are using footnotes. 9:43 l5bf rc://*/ta/man/translate/figs-abstractnouns εἰσελθεῖν εἰς τὴν ζωὴν 1 If your language does not use an abstract noun for the idea of **life**, you can express the idea behind the abstract noun **life** in another way. Alternate translation: “to live with God forever” or “live forever with God” 9:43 ttl7 εἰς τὸ πῦρ τὸ ἄσβεστον 1 Alternate translation: “where the fire cannot be put out” 9:45 lx2b rc://*/ta/man/translate/figs-metonymy ἐὰν ὁ πούς σου σκανδαλίζῃ σε 1 Here, the word **foot** refers to going, or desiring to go someplace for the purpose of sinning. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “if you use your foot to walk someplace in order to sin” @@ -676,8 +676,8 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 10:13 zx1f rc://*/ta/man/translate/writing-newevent καὶ 1 Here, the word **And** introduces a new event. Use the natural form in your language for introducing a new event. Alternate translation: “And it happened that” or “After this” 10:13 nmw7 rc://*/ta/man/translate/figs-explicit προσέφερον 1 Here, **they** refers to people. If it would be helpful in your language, you could say that explicitly, as modeled by the UST. 10:13 pk8a rc://*/ta/man/translate/figs-explicit αὐτῶν ἅψηται 1 Here, **he might touch them** means that Jesus would lay his hands on the children and bless them. If it would be helpful in your language, you could say that explicitly. Alternate translation: “he might touch them with his hands and bless them” or “Jesus might lay his hands on them and bless them” -10:14 yi5m rc://*/ta/man/translate/figs-doublet ἄφετε τὰ παιδία ἔρχεσθαι πρός με, καὶ μὴ κωλύετε αὐτά 1 The phrase **Permit the little children to come to me** and the phrase **do not prevent them** mean basically the same thing. The repetition is used for emphasis. If your language does not use repetition in this way, you can combine these phrases. Alternate translation: “Be sure to allow the little children to come to me” -10:14 qj7i rc://*/ta/man/translate/figs-doublenegatives μὴ κωλύετε 1 If the double negative **do not prevent** would be misunderstood in your language, you could translate it as a positive statement. Alternate translation: “allow” +10:14 yi5m rc://*/ta/man/translate/figs-doublet ἄφετε τὰ παιδία ἔρχεσθαι πρός με, καὶ μὴ κωλύετε αὐτά 1 The phrase **Permit the little children to come to me** and the phrase **do not forbid them** mean basically the same thing. The repetition is used for emphasis. If your language does not use repetition in this way, you can combine these phrases. Alternate translation: “Be sure to allow the little children to come to me” +10:14 qj7i rc://*/ta/man/translate/figs-doublenegatives μὴ κωλύετε 1 If the double negative **do not forbid** would be misunderstood in your language, you could translate it as a positive statement. Alternate translation: “allow” 10:15 y3a2 ὃς ἂν μὴ δέξηται τὴν Βασιλείαν τοῦ Θεοῦ ὡς παιδίον, οὐ μὴ εἰσέλθῃ εἰς αὐτήν 1 Alternate translation: “if anyone will not receive the kingdom of God as a little child, that person will definitely not enter it” 10:15 a1e7 rc://*/ta/man/translate/figs-simile ὡς παιδίον 1 The point of the comparison, **as a little child**, is that Jesus is comparing how a person must receive the kingdom of God with how a little child would receive things. If it would help in your language, you could use an equivalent comparison or express this meaning plainly. Alternate translation: “with humble faith” 10:15 q3ck rc://*/ta/man/translate/figs-explicit οὐ μὴ εἰσέλθῃ εἰς αὐτήν 1 Here, the word **it** refers to the kingdom of God. If it would be helpful in your language, you could say that explicitly. Alternate translation: “will certainly not enter the kingdom of God” @@ -686,12 +686,12 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 10:17 d0iy Διδάσκαλε 1 See how you translated **Teacher** in [4:38](../04/38.md). 10:17 h45i rc://*/ta/man/translate/figs-abstractnouns ζωὴν 1 If your language does not use an abstract noun for the idea of **life**, you can express the idea behind **life** by using a verbal form like “live,” as modeled by the UST. 10:18 lw1f rc://*/ta/man/translate/figs-rquestion τί με λέγεις ἀγαθόν? 1 Jesus’ statement “Why are you calling me good?” is a rhetorical question which Jesus is using in order to make a point and not to obtain information. If you would not use a rhetorical question to make a point in your language, you could translate Jesus’ words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “You do not understand what you are saying when you call me good!” -10:18 gyod rc://*/ta/man/translate/figs-explicit τί με λέγεις ἀγαθόν? οὐδεὶς ἀγαθὸς, εἰ μὴ εἷς ὁ Θεός 1 By saying, **Why are you calling me good? No one is good except God alone**, Jesus is correcting the man’s misunderstanding regarding eternal life and about what it takes to please God. In the previous verse, the man called Jesus “Good Teacher,” thinking that Jesus was a good man but not knowing that Jesus was God. In this verse, Jesus redirects the man’s focus away from people and towards God. As evidenced by the man’s question to Jesus in the previous verse, the man thinks that in order to merit God’s approval and “inherit eternal life,” a person simply needs to know the right things and do them. Jesus’ words in this verse are meant to correct the man’s thinking and show the man that only God is fully good and that to please God, a person must focus on God and put their trust in God. If it would be helpful in your language, you could indicate that explicitly. +10:18 gyod rc://*/ta/man/translate/figs-explicit τί με λέγεις ἀγαθόν? οὐδεὶς ἀγαθὸς, εἰ μὴ εἷς ὁ Θεός 1 By saying, **Why are you calling me good? No one is good except one—God**, Jesus is correcting the man’s misunderstanding regarding eternal life and about what it takes to please God. In the previous verse, the man called Jesus “Good Teacher,” thinking that Jesus was a good man but not knowing that Jesus was God. In this verse, Jesus redirects the man’s focus away from people and towards God. As evidenced by the man’s question to Jesus in the previous verse, the man thinks that in order to merit God’s approval and “inherit eternal life,” a person simply needs to know the right things and do them. Jesus’ words in this verse are meant to correct the man’s thinking and show the man that only God is fully good and that to please God, a person must focus on God and put their trust in God. If it would be helpful in your language, you could indicate that explicitly. 10:19 qs3e rc://*/ta/man/translate/figs-quotesinquotes τὰς ἐντολὰς οἶδας: μὴ φονεύσῃς, μὴ μοιχεύσῃς, μὴ κλέψῃς, μὴ ψευδομαρτυρήσῃς, μὴ ἀποστερήσῃς, τίμα τὸν πατέρα σου καὶ τὴν μητέρα 1 In the previous verse Jesus begins directly addressing the man who came to him. This verse continues Jesus’ direct speech to the man. However, in this verse, beginning with the phrase **Do not kill**, Jesus begins quoting several Old Testament passages. If it would be helpful in your language, you could translate Jesus’ direct quotation of the Old Testament as an indirect quotation. Alternate translation: “You know that the Scriptures tell us that we should not kill, commit adultery, steal, testify falsely, or defraud others, and that each person must honor their father and mother” 10:19 hj3v μὴ ψευδομαρτυρήσῃς 1 Alternate translation: “do not testify falsely against anyone” or “do not lie about someone in court” 10:20 bd3s Διδάσκαλε 1 See how you translated **Teacher** in [4:38](../04/38.md). 10:21 syq1 rc://*/ta/man/translate/figs-metaphor ἕν σε ὑστερεῖ 1 Here, **lack** is a metaphor for still needing to do something. If it would be helpful in your language to understand what it means to **lack** in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning plainly. Alternate translation: “One thing you need to do” or “There is one thing you have not yet done” -10:21 rd85 rc://*/ta/man/translate/figs-explicit δὸς τοῖς πτωχοῖς 1 Here, the word **it** refers to the money the man would receive from selling his possessions. If it would be helpful in your language, you could say that explicitly, as modeled by the UST. +10:21 rd85 rc://*/ta/man/translate/figs-explicit δὸς τοῖς πτωχοῖς 1 Here Jesus implies that the man should **give** the money the man would receive from selling his possessions. If it would be helpful in your language, you could say that explicitly, as modeled by the UST. 10:21 ux1l rc://*/ta/man/translate/figs-nominaladj τοῖς πτωχοῖς 1 Jesus is using the adjective **poor** as a noun in order to describe a group of people. Your language may use adjectives in the same way. If not, you could translate the phrase **the poor** with a noun phrase. Alternate translation: “people who are poor” 10:21 iij4 rc://*/ta/man/translate/figs-metaphor ἕξεις θησαυρὸν ἐν οὐρανῷ 1 Jesus speaks of rewards in heaven as if these rewards are **treasure**. If it would be helpful in your language, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning plainly. Alternative translation, “you will be rewarded in heaven” 10:22 afu7 rc://*/ta/man/translate/figs-synecdoche τῷ λόγῳ 1 Although the term **word** is singular, Mark is using this term to refer to all of the instructions that Jesus gave the man in the prior verse. If it would be helpful in your language, you could use an equivalent expression from your culture or plain language, as modeled by the UST. @@ -699,7 +699,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 10:24 z9z1 ὁ δὲ Ἰησοῦς πάλιν ἀποκριθεὶς λέγει αὐτοῖς 1 Alternate translation: “but Jesus said to his disciples again” 10:24 fh1q rc://*/ta/man/translate/figs-metaphor τέκνα 1 Here Jesus is using the term **Children** to describe the disciples. They are under his spiritual care and Jesus teaches them as a father would instruct his children, and he regards them in that sense. If your readers would not understand the use of the term **Children** in this context, you could use an equivalent metaphor from your culture or you could translate this plainly, as UST does. 10:25 f15k rc://*/ta/man/translate/figs-hyperbole εὐκοπώτερόν ἐστιν κάμηλον διὰ τρυμαλιᾶς ῥαφίδος διελθεῖν, ἢ πλούσιον εἰς τὴν Βασιλείαν τοῦ Θεοῦ εἰσελθεῖν 1 This entire verse is an exaggeration which Jesus uses to emphasize how difficult it is for a **rich** person **to enter into the kingdom of God**. If it would be helpful in your language, you could use an equivalent expression from your language that expresses the difficulty of something happening. -10:25 t4y8 rc://*/ta/man/translate/translate-unknown εὐκοπώτερόν ἐστιν κάμηλον διὰ τρυμαλιᾶς ῥαφίδος διελθεῖν, ἢ πλούσιον εἰς τὴν Βασιλείαν τοῦ Θεοῦ εἰσελθεῖν 1 This phrase, **the eye of a needle**, refers to the small hole at the end of a sewing **needle** through which the thread passes. If your readers are not familiar with camels and/or needles, you could use an equivalent expression from your culture, or you could state this in plain language without using hyperbole and express the emphasis another way. Alternate translation: “It is extremely difficult for a rich person to enter into the kingdom of God” +10:25 t4y8 rc://*/ta/man/translate/translate-unknown εὐκοπώτερόν ἐστιν κάμηλον διὰ τρυμαλιᾶς ῥαφίδος διελθεῖν, ἢ πλούσιον εἰς τὴν Βασιλείαν τοῦ Θεοῦ εἰσελθεῖν 1 This phrase **an eye of a needle** refers to the small hole at the end of a sewing **needle** through which the thread passes. If your readers are not familiar with camels and/or needles, you could use an equivalent expression from your culture, or you could state this in plain language without using hyperbole and express the emphasis another way. Alternate translation: “It is extremely difficult for a rich person to enter into the kingdom of God” 10:27 vfyb rc://*/ta/man/translate/figs-gendernotations ἀνθρώποις 1 Here, although the term **men** is masculine, it is used with a generic sense to refer to people in general, both male and female. If it would be helpful in your language, you could indicate that explicitly, as modeled by the UST. 10:28 hcv3 rc://*/ta/man/translate/figs-exclamations ἰδοὺ 1 **Behold** is an exclamation word which is used to draw attention to the words that come next. Use an exclamation that is natural in your language for communicating this. 10:29 m1w3 ἢ ἀγροὺς 1 Alternate translation: “or the land that he owns” @@ -766,15 +766,14 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 10:49 n6xl rc://*/ta/man/translate/figs-abstractnouns θάρσει 1 If your language does not use an abstract noun for the idea of **courage**, you can express the idea behind the abstract noun **courage** by using an adjective form such as “courageous” or by expressing it some other way. Alternate translation: “Be courageous” 10:52 s5d2 rc://*/ta/man/translate/figs-explicit ἡ πίστις σου σέσωκέν σε 1 This phrase is written this way to place emphasis on the man’s **faith**. Jesus heals the man because the man believes that Jesus can heal him. If it would be helpful in your language, this could be made explicit. Alternate translation: “I am healing you because you have believed in me” 10:52 bjuw rc://*/ta/man/translate/figs-abstractnouns ἡ πίστις σου σέσωκέν σε 1 If your language does not use an abstract noun for the idea of **faith**, you can express the idea behind this word by using a verb such as “trusted,” as modeled by the UST, or by expressing the meaning of **faith** some other way that is natural in your language. -10:52 ub7w rc://*/ta/man/translate/figs-abstractnouns ἀνέβλεψεν 1 If your language does not use an abstract noun for the idea of **sight**, you can express the idea behind this word by using a verb such as “see,” as modeled by the UST, or by expressing the meaning of **sight** in some other way that is natural in your language. 11:intro xg3t 0 # Mark 11 General Notes\n\n## Structure and Formatting\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in [Mark 11:9–10](../mrk/11/09.md) and [Mark 11:17](../mrk/11/17.md), which are words from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### The donkey and the colt\n\nJesus rode into Jerusalem on an animal. In this way he was like a king who came into a city after he had won an important battle. Also, the kings of Israel in the Old Testament rode on a donkeys. Other kings rode on horses. So Jesus was showing that he was the king of Israel and that he was not like other kings.\n\nMatthew, Mark, Luke, and John all wrote about this event. Matthew and Mark wrote that the disciples brought Jesus a donkey. John wrote that Jesus found a donkey. Luke wrote that they brought him a colt. Only Matthew wrote that there were both; the donkey had a colt. No one knows for sure whether Jesus rode the donkey or the colt. It is best to translate each of these accounts as it appears in the ULT without trying to make them all say exactly the same thing. (See: [Matthew 21:1–7](../mat/21/01.md) and [Mark 11:1–7](../mrk/11/01.md) and [Luke 19:29–36](../luk/19/29.md) and [John 12:14–15](../jhn/12/14.md)) 11:1 ch4j rc://*/ta/man/translate/figs-go ἐγγίζουσιν 1 Your language may say “went” rather than **come** in contexts such as this. Use whichever is more natural. Alternate translation: “they went near” 11:1 g1fy rc://*/ta/man/translate/translate-names Βηθφαγὴ 1 The word **Bethphage** is the name of a village. 11:2 bi22 rc://*/ta/man/translate/figs-go ὑπάγετε εἰς τὴν κώμην 1 Your language may say “Come” rather than **Go** in contexts such as this. Use whichever is more natural. Alternate translation: “Come into the village” 11:2 si41 rc://*/ta/man/translate/figs-youdual ὑμῶν & εὑρήσετε 1 Since the word **you** applies to the two disciples in both of these instances, it would be dual, if your language uses that form. Otherwise, it would be plural. 11:2 r41g rc://*/ta/man/translate/translate-unknown πῶλον 1 The term **colt** refers to a young donkey. If your readers would not be familiar with what a donkey is, you could use a general expression. Alternate translation: “a young donkey” or “a young riding animal” -11:2 yw78 rc://*/ta/man/translate/figs-gendernotations οὐδεὶς ἀνθρώπων οὔπω ἐκάθισεν 1 Although the term **man** is masculine, Mark is using the word here in a generic sense, that includes both men and women. He means that “no one” had yet sat on the donkey. If it would be helpful in your language, you could indicate that explicitly. Alternate translation: “no person has yet sat” or “no one has yet sat” -11:2 zloo rc://*/ta/man/translate/figs-metonymy οὐδεὶς ἀνθρώπων οὔπω ἐκάθισεν 1 Jesus is using the term **sat** to refer to riding on an animal by association with the way people sit on an animal they are riding. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “no person has ever ridden” +11:2 yw78 rc://*/ta/man/translate/figs-gendernotations οὐδεὶς ἀνθρώπων οὔπω ἐκάθισεν 1 Although the term **men** is masculine, Mark is using the word here in a generic sense, that includes both men and women. If it would be helpful in your language, you could indicate that explicitly. Alternate translation: “no person has yet sat” or “no one has yet sat” +11:2 zloo rc://*/ta/man/translate/figs-metonymy οὐδεὶς ἀνθρώπων οὔπω ἐκάθισεν 1 Jesus is using the term **sat** to refer to riding on an animal by association with the way people sit on an animal they are riding. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “no one of men has ever ridden” 11:3 aw3v rc://*/ta/man/translate/figs-quotesinquotes καὶ ἐάν τις ὑμῖν εἴπῃ, τί ποιεῖτε τοῦτο? εἴπατε, ὅτι ὁ Κύριος αὐτοῦ χρείαν ἔχει, καὶ εὐθὺς αὐτὸν ἀποστέλλει πάλιν ὧδε 1 This verse contains two direct quotations within a direct quotation. If this would be confusing in your language, you could translate the two direct quotations in this verse as indirect quotations. Alternate translation: “And if anyone asks you why you are untying the donkey, tell them that the Lord needs it and will send it back here as soon as he is done using it” 11:3 q446 rc://*/ta/man/translate/figs-youdual ποιεῖτε 1 The villagers would be speaking to the two disciples, so **you** would be dual if your language uses that form. Otherwise, it would be plural. 11:3 xw55 rc://*/ta/man/translate/figs-explicit τί ποιεῖτε τοῦτο? 1 If it would be helpful in your language, you could say explicitly what the phrase **doing this** refers to. Alternate translation: “Why are you untying and taking the colt” @@ -808,34 +807,33 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 11:14 u3bk rc://*/ta/man/translate/figs-apostrophe εἶπεν αὐτῇ, μηκέτι εἰς τὸν αἰῶνα, ἐκ σοῦ μηδεὶς καρπὸν φάγοι 1 Jesus is addressing an object that he knows cannot hear him, the fig tree, in order to teach his listeners something. If it would be helpful in your language, consider expressing this fact by talking about the fig tree. Alternate translation: “Jesus said regarding the fig tree that no one would ever eat fruit from it again” or “Jesus said regarding the fig tree that no one would ever eat fruit from it again” 11:14 b362 rc://*/ta/man/translate/figs-explicit εἰς τὸν αἰῶνα 1 The phrase **to eternity** is a Jewish expression which means “forever.” In this context it specifically means “ever again.” Mark assumed his readers would be familiar with this expression. If it would be helpful in your language, you could state the meaning of the expression **to eternity** explicitly. Alternate translation: “ever again” 11:14 ij5h rc://*/ta/man/translate/figs-doublenegatives μηκέτι & ἐκ σοῦ μηδεὶς καρπὸν φάγοι 1 The phrase **no one will any longer** is a double negative. Jesus uses a double negative here for emphasis. If is would be helpful in your language, you could translate the idea using only one negative statement and show the emphasis some other way. Alternate translation: “Surely, no one will eat from you” -11:15 hj7z rc://*/ta/man/translate/figs-go ἔρχονται εἰς Ἱεροσόλυμα 1 Your language may say “going” rather than **coming** in contexts such as this. Use whichever is more natural. Alternate translation: “going to Jerusalem” +11:15 hj7z rc://*/ta/man/translate/figs-go ἔρχονται εἰς Ἱεροσόλυμα 1 Your language may say “go” rather than **come** in contexts such as this. Use whichever is more natural. Alternate translation: “they go into Jerusalem” 11:15 c2wl rc://*/ta/man/translate/figs-synecdoche ἱερὸν 1 See how you translated the word **temple** in [11:11](../11/11.md), where it is used with the same meaning. 11:15 hoym ἐκβάλλειν 1 Alternate translation: “to throw out” or “to force out” or “to drive out” 11:15 s4m2 τοὺς πωλοῦντας καὶ τοὺς ἀγοράζοντας 1 Alternate translation: “the people who were buying and selling” 11:15 ve56 rc://*/ta/man/translate/figs-synecdoche ἱερῷ 1 See how you translated the word **temple** in [11:11](../11/11.md), where it is used with the same meaning. 11:16 ohxg rc://*/ta/man/translate/figs-synecdoche ἱεροῦ 1 See how you translated the word **temple** in [11:11](../11/11.md), where it is used with the same meaning. 11:17 xrz2 rc://*/ta/man/translate/figs-rquestion οὐ γέγραπται, ὅτι ὁ οἶκός μου, οἶκος προσευχῆς κληθήσεται πᾶσιν τοῖς ἔθνεσιν? 1 **Has it not been written** is a rhetorical question which Jesus is using to emphasize God’s purpose for the temple, as recorded in the Old Testament Scriptures. If you would not use a rhetorical question for this purpose in your language, you could translate Jesus’ words as a statement and communicate the emphasis in another way. Alternate translation: “Listen to me! You should have paid closer attention to the scripture which says.” -11:17 dxwe rc://*/ta/man/translate/figs-quotesinquotes οὐ γέγραπται, ὅτι ὁ οἶκός μου, οἶκος προσευχῆς κληθήσεται πᾶσιν τοῖς ἔθνεσιν? ὑμεῖς δὲ ἐποιήσατε αὐτὸν σπήλαιον λῃστῶν 1 If it would be helpful in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “God says in the Scriptures that his temple would be a place of prayer for all nations, but you have made it a den of robbers” +11:17 dxwe rc://*/ta/man/translate/figs-quotesinquotes οὐ γέγραπται, ὅτι ὁ οἶκός μου, οἶκος προσευχῆς κληθήσεται πᾶσιν τοῖς ἔθνεσιν? ὑμεῖς δὲ ἐποιήσατε αὐτὸν σπήλαιον λῃστῶν 1 If it would be helpful in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “God says in the Scriptures that his temple would be a place of prayer for all nations, but you have made it a ‘den of robbers’” 11:17 t9x9 rc://*/ta/man/translate/figs-activepassive οὐ γέγραπται 1 If your readers might not understand the phrase **been written**, you could say this with an active form, and you could say who has done the action. Alternate translation: “Has God not said in the Scriptures” 11:17 qeix rc://*/ta/man/translate/figs-metaphor οἶκός μου 1 God, speaking through the prophet Isaiah, refers to his temple as his **house** because his presence is there. Alternate translation: “My temple” 11:17 t1ho rc://*/ta/man/translate/figs-metaphor οἶκος προσευχῆς κληθήσεται πᾶσιν τοῖς ἔθνεσιν 1 God, speaking through the prophet Isaiah, refers to a place where people would pray as a **house of prayer**. Alternate translation: “will be called a place where people from all nations can pray to me” 11:17 npdf rc://*/ta/man/translate/figs-activepassive οἶκός μου, οἶκος προσευχῆς κληθήσεται 1 The phrase **will be called** is passive in form. If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. If you must state who did the action, it is probably best to say that people will call God’s temple a house of prayer, although it is also possible to say that God will call it that as well. Alternate translation: “People will call my house a house of prayer” or “Everyone will call my temple a house of prayer” 11:17 qvxz rc://*/ta/man/translate/figs-abstractnouns προσευχῆς & πᾶσιν τοῖς ἔθνεσιν 1 If your language does not use an abstract noun for the idea of **prayer**, you can express the same idea with a verbal form such as “pray,” as modeled by the UST. -11:17 dpt1 rc://*/ta/man/translate/figs-metaphor σπήλαιον λῃστῶν 1 God, speaking through the prophet Jeremiah, refers to a place where thieves would gather to hide and plot their crimes as if it were a wild animal’s den or lair. If it would be helpful in your language, you could use an equivalent expression or express the meaning in plain language. Alternate translation: “a place where thieves gather” -11:18 k6dv ἐζήτουν πῶς 1 Alternate translation: “they were looking for a way that” +11:17 dpt1 rc://*/ta/man/translate/figs-metaphor σπήλαιον λῃστῶν 1 God, speaking through the prophet Jeremiah, refers to a place where thieves would gather to hide and plot their crimes as if it were a wild animal’s den or lair. If it would be helpful in your language, you could use an equivalent expression or express the meaning in plain language. Alternate translation: “a ‘place where thieves gather’” +11:18 k6dv ἐζήτουν πῶς 1 Alternate translation: “they were looking for a way by which” 11:19 h4hg ὅταν ὀψὲ ἐγένετο 1 Alternate translation: “in the evening” -11:20 s8ki rc://*/ta/man/translate/figs-explicit τὴν συκῆν ἐξηραμμένην ἐκ ῥιζῶν 1 The phrase **the fig tree had been withered from the roots** means that the **fig tree** had shriveled and dried up and looked dead. If it would be helpful in your language, you could say that explicitly. Alternate translation: “the fig tree had withered down to its roots and died” or “the fig tree was dried and shriveled down to its roots and had completely died” -11:20 a83v rc://*/ta/man/translate/figs-activepassive ἐξηραμμένην 1 The phrase **had been withered** is passive in form. If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “was withered” or “had dried up” +11:20 s8ki rc://*/ta/man/translate/figs-explicit τὴν συκῆν ἐξηραμμένην ἐκ ῥιζῶν 1 The phrase **the fig tree having withered from the roots** means that the **fig tree** had shriveled and dried up and looked dead. If it would be helpful in your language, you could say that explicitly. Alternate translation: “the fig tree having withered down to its roots and having died” or “that the fig tree was dried and shriveled down to its roots and had completely died” 11:21 jt3h rc://*/ta/man/translate/figs-activepassive ἀναμνησθεὶς 1 The phrase **having been reminded** is passive in form. If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. 11:21 na1k rc://*/ta/man/translate/figs-activepassive ἐξήρανται 1 The phrase **has been withered away** is passive in form. If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “has withered away” or “has dried up” or “has died” 11:22 ry5v rc://*/ta/man/translate/figs-yousingular ἔχετε πίστιν 1 In the original language in which Mark wrote this Gospel, the phrase **Have faith** is a command or instruction written in the plural form. Use the most natural form in your language to give direction to a group of people. Alternate translation: “Every one of you should have faith” 11:22 x8k7 rc://*/ta/man/translate/figs-abstractnouns ἔχετε πίστιν Θεοῦ 1 If your language does not use an abstract noun for the idea of **faith**, you can express the same idea with a verbal form such as “trust.” Alternate translation: “Trust in God” 11:23 sy61 ἀμὴν, λέγω ὑμῖν 1 See how you translated the statement **Truly I say to you** in [3:28](../03/28.md). -11:23 mred rc://*/ta/man/translate/figs-hyperbole ὅτι ὃς ἂν εἴπῃ τῷ ὄρει τούτῳ, ἄρθητι καὶ βλήθητι εἰς τὴν θάλασσαν 1 Jesus is using hyperbole to teach. He is using an extreme example to emphasize to his disciples that God can do anything in response to believing prayer. If it would be helpful in your language, you could use an equivalent expression from your language. Alternate translation: “that whoever prays to God and says, ‘God please take up this mountain and cast it into the sea,’” +11:23 mred rc://*/ta/man/translate/figs-hyperbole ὅτι ὃς ἂν εἴπῃ τῷ ὄρει τούτῳ, ἄρθητι καὶ βλήθητι εἰς τὴν θάλασσαν 1 Jesus is using hyperbole to teach. He is using an extreme example to emphasize to his disciples that God can do anything in response to believing prayer. If it would be helpful in your language, you could use an equivalent expression from your language. Alternate translation: “that whoever prays to God and says, ‘God please take up this mountain and throw it into the sea,’” 11:23 a01g rc://*/ta/man/translate/figs-metaphor ὅτι ὃς ἂν εἴπῃ τῷ ὄρει τούτῳ, ἄρθητι καὶ βλήθητι εἰς τὴν θάλασσαν 1 Here, Jesus uses **mountain** to represent anything that would seem difficult or impossible to do. If it would be helpful in your language, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning plainly. Alternative translation: “that anyone of you who encounters a difficult task and asks God to do it” or “that anyone of you who encounters a difficult task and asks God to accomplish it” -11:23 dwsf rc://*/ta/man/translate/figs-imperative ἄρθητι καὶ βλήθητι εἰς τὴν θάλασσαν 1 This would not be a command that the mountain would be capable of obeying. Instead, it would be a command that directly caused the mountain to be taken up and cast into the sea by the power of God. Alternate translation: “May God lift you up and cast you into the sea” +11:23 dwsf rc://*/ta/man/translate/figs-imperative ἄρθητι καὶ βλήθητι εἰς τὴν θάλασσαν 1 This would not be a command that the mountain would be capable of obeying. Instead, it would be a command that directly caused the mountain to be taken up and cast into the sea by the power of God. Alternate translation: “May God lift you up and throw you into the sea” 11:23 c3cj rc://*/ta/man/translate/figs-extrainfo ὄρει τούτῳ 1 Here, the phrase **this mountain** refers to the Mount of Olives, which was mentioned in [11:1](../11/01.md). -11:23 k3z4 rc://*/ta/man/translate/figs-activepassive ἄρθητι καὶ βλήθητι εἰς τὴν θάλασσαν 1 The phrases **Be taken up** and **be cast** are both passive in form. If your language does not use the passive form in this way, you can express these ideas in active form or in another way that is natural in your language. If you must state who did the action, Mark implies that “God” is the one who would do it. Alternate translation: “May God lift you up and cast you into the sea” +11:23 k3z4 rc://*/ta/man/translate/figs-activepassive ἄρθητι καὶ βλήθητι εἰς τὴν θάλασσαν 1 The phrases **Be taken up** and **be thrown** are both passive in form. If your language does not use the passive form in this way, you can express these ideas in active form or in another way that is natural in your language. If you must state who did the action, Mark implies that “God” is the one who would do it. Alternate translation: “May God take you up and throw you into the sea” 11:23 y76p rc://*/ta/man/translate/figs-metonymy μὴ διακριθῇ ἐν τῇ καρδίᾳ αὐτοῦ, ἀλλὰ πιστεύῃ 1 In the expression **doubt in his heart**, the word **heart** represents a person’s mind or inner being. If it would be helpful in your language, you could use an equivalent expression from your culture or use plain language. Alternate translation: “if he does not doubt, but believes” or “if he truly believes within himself” 11:23 doeg rc://*/ta/man/translate/figs-doublenegatives μὴ διακριθῇ ἐν τῇ καρδίᾳ αὐτοῦ, ἀλλὰ πιστεύῃ 1 The phrase **not doubt** is a double negative. If it would be helpful in your language, you could translate it as a positive statement. Alternate translation: “if he truly believes in his mind” 11:23 fzp5 ἔσται αὐτῷ 1 Alternate translation: “God will make it happen” @@ -851,7 +849,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 11:25 jjs9 rc://*/ta/man/translate/grammar-connect-logic-goal ἵνα 1 The phrase **so that** introduces a purpose clause. Jesus says **forgive** with the goal that **your Father who {is} in the heavens may also forgive you your trespasses.** Use a natural way in your language for introducing a purpose clause. Alternate translation: “in order that” 11:25 omze rc://*/ta/man/translate/figs-abstractnouns τὰ παραπτώματα ὑμῶν 1 If your language does not use an abstract noun for the idea of **trespasses**, you can express the same idea with a verbal form such as “sinned” or in another way that is natural in your language. Alternate translation: “for the times you have sinned” 11:27 alh5 rc://*/ta/man/translate/figs-synecdoche ἐν τῷ ἱερῷ περιπατοῦντος αὐτοῦ 1 The phrase, **he is walking around in the temple** means that Jesus was walking around in the temple courtyard. Jesus was not walking in the temple, since only priests were allowed inside the temple building. See how you translated the word **temple** in [11:15](../11/15.md). -11:28 se9b rc://*/ta/man/translate/figs-parallelism ἐν ποίᾳ ἐξουσίᾳ ταῦτα ποιεῖς? ἢ, τίς σοι ἔδωκεν τὴν ἐξουσίαν ταύτην, ἵνα ταῦτα ποιῇς 1 The question **By what authority do you do these things**, and the question **who gave you this authority** could: (1) both have the same meaning and be asked together to strongly question Jesus’ authority. If it would be helpful in your language, you could combine these two questions into one question. Alternate translation: “Who gave you authority to do these things?” (2) be two separate questions, the first asking about the nature of the authority and the second about who gave it to Jesus. Alternate translation: “By what kind of authority do you do these things, and who gave you this authority, so that you might do these things?” +11:28 se9b rc://*/ta/man/translate/figs-parallelism ἐν ποίᾳ ἐξουσίᾳ ταῦτα ποιεῖς? ἢ, τίς σοι ἔδωκεν τὴν ἐξουσίαν ταύτην, ἵνα ταῦτα ποιῇς 1 The question **By what authority do you do these things**, and the question **who gave you this authority** could: (1) both have the same meaning and be asked together to strongly question Jesus’ authority. If it would be helpful in your language, you could combine these two questions into one question. Alternate translation: “Who gave you authority to do these things?” (2) be two separate questions, the first asking about the nature of the authority and the second about who gave it to Jesus. Alternate translation: “By what kind of authority do you do these things, or who gave you this authority, so that you might do these things?” 11:28 ooxp rc://*/ta/man/translate/figs-abstractnouns ἐξουσίᾳ & ἐξουσίαν 1 If your language does not use an abstract noun for the idea of **authority**, you can express the same idea with a verbal form such as “authorized,” as modeled by the UST, or you can express the meaning some other way. 11:29 erqp rc://*/ta/man/translate/figs-abstractnouns ἐξουσίᾳ 1 If your language does not use an abstract noun for the idea of **authority**, you can express the same idea with a verbal form such as “authorized,” as modeled by the UST, or you can express the meaning some other way. 11:29 aak2 ἕνα λόγον 1 Here, Jesus is using the term **word** in a specific sense. Alternate translation: “a question” @@ -861,8 +859,8 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 11:30 i5is rc://*/ta/man/translate/figs-gendernotations ἀνθρώπων 1 Here, Jesus is using the term **men** in a generic sense that includes all people. Alternate translation: “people” or “humans” 11:30 fr1b ἐξ οὐρανοῦ ἦν ἢ ἐξ ἀνθρώπων 1 Alternate translation: “was it authorized by God or by men” 11:30 mc8n rc://*/ta/man/translate/figs-yousingular ἀποκρίθητέ μοι 1 In the original language in which Mark wrote this book, the word **Answer** is a command written in the plural form. Use the most natural form in your language to give direction to a group of people. -11:31 s9vv rc://*/ta/man/translate/grammar-connect-condition-hypothetical ἐὰν εἴπωμεν, ἐξ οὐρανοῦ, ἐρεῖ, διὰ τί οὖν οὐκ ἐπιστεύσατε αὐτῷ 1 The Jewish leaders are describing a hypothetical situation. Use the natural form in your language for expressing a hypothetical situation. Alternate translation: “Suppose we say, ‘From heaven.’ Then he will ask, ‘Then why did you not believe him’” -11:31 e7j4 rc://*/ta/man/translate/figs-quotesinquotes ἐὰν εἴπωμεν, ἐξ οὐρανοῦ, ἐρεῖ, διὰ τί οὖν οὐκ ἐπιστεύσατε αὐτῷ 1 If it would be helpful in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “If we say that John’s authority came from God, Jesus will ask us why we did not believe him” +11:31 s9vv rc://*/ta/man/translate/grammar-connect-condition-hypothetical ἐὰν εἴπωμεν, ἐξ οὐρανοῦ, ἐρεῖ, διὰ τί οὖν οὐκ ἐπιστεύσατε αὐτῷ 1 The Jewish leaders are describing a hypothetical situation. Use the natural form in your language for expressing a hypothetical situation. Alternate translation: “Suppose we say, ‘From heaven.’ Then he will ask, ‘Then for what reason did you not believe him’” +11:31 e7j4 rc://*/ta/man/translate/figs-quotesinquotes ἐὰν εἴπωμεν, ἐξ οὐρανοῦ, ἐρεῖ, διὰ τί οὖν οὐκ ἐπιστεύσατε αὐτῷ 1 If it would be helpful in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “If we say that John’s authority came from God, Jesus will ask us for what reason we did not believe him” 11:31 nu1m rc://*/ta/man/translate/figs-metonymy ἐξ οὐρανοῦ 1 See how you translated **heaven** in [11:30](../11/30.md). Alternate translation: “From God” 11:32 tczm rc://*/ta/man/translate/grammar-connect-condition-hypothetical ἀλλὰ εἴπωμεν, ἐξ ἀνθρώπων 1 Here, the Jewish leaders are describing another hypothetical situation. Use the natural form in your language for expressing a hypothetical situation. Alternate translation: “But suppose we say, ‘From men’” 11:32 aus1 rc://*/ta/man/translate/figs-explicit ἀλλὰ εἴπωμεν, ἐξ ἀνθρώπων 1 The phrase **From men** refers to the source of the baptism of John. If it would be helpful in your language, you could say that explicitly. Alternate translation: “But if we say, ‘John’s baptism was from men,’” @@ -874,7 +872,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 11:32 x4bo rc://*/ta/man/translate/figs-explicit ἅπαντες γὰρ εἶχον 1 Here, the word **all** refers to the people in the crowd. If it would be helpful in your language, you could say that explicitly. Alternate translation: “for everyone in the crowd held” or “for all those who were in the crowd believed” 11:33 rmbd rc://*/ta/man/translate/grammar-connect-logic-result καὶ 1 Here, Mark uses the word **And** to introduce the results of what the previous sentences described. Use a natural form in your language for introducing a reason-and-result relationship. Alternate translation: “So” 11:33 us4a rc://*/ta/man/translate/figs-ellipsis οὐκ οἴδαμεν 1 The reply **We do not know** leaves out some of the words that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the context. Alternate translation: “We do not know where the baptism of John came from” or “We do not know where John’s authority to baptize came from” -11:33 av5y rc://*/ta/man/translate/grammar-connect-logic-result οὐδὲ ἐγὼ λέγω ὑμῖν 1 With the words **Neither do I say to you**, Jesus is indicating that this is the result of what the Jewish leaders told him. Alternate translation: “Then I will not tell you” +11:33 av5y rc://*/ta/man/translate/grammar-connect-logic-result οὐδὲ ἐγὼ λέγω ὑμῖν 1 With the words **Nor do I tell you**, Jesus is indicating that this is the result of what the Jewish leaders told him. Alternate translation: “Then I will not tell you” 11:33 arpm rc://*/ta/man/translate/figs-abstractnouns ἐξουσίᾳ 1 If your language does not use an abstract noun for the idea of **authority**, you can express the same idea with a verbal form such as “authorized,” as modeled by the UST, or you can express the meaning some other way. 12:intro ne55 0 # Mark 12 General Notes\n\n## Structure and Formatting\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in 12:10–11, 36, which are words from the Old Testament.\n\n## Important Figures of Speech in this Chapter\n\n### Hypothetical situations\n\nHypothetical situations are situations that have not actually happened. People describe these situations so their listeners can imagine them happening and learn lessons from them. (See: [[rc://*/ta/man/translate/grammar-connect-condition-hypothetical]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### The son of David as Lord\n\nA paradox is a statement that describes two things that seem as if they cannot both be true at the same time, but which actually are both true. In this chapter, Jesus quotes a Psalm that records David calling his son “Lord,” that is, “master.” However, to the Jews, ancestors were greater than their descendants, so a father would not call his son “master.” In this passage, Mark 12:35–37, Jesus is trying to help his hearers understand that the Messiah will be divine, and that he himself is the Messiah. So, David is speaking to his son, that is, his descendant, as the Messiah, and it is appropriate for him to address him as his “Lord.” 12:1 w2hb rc://*/ta/man/translate/figs-parables καὶ ἤρξατο αὐτοῖς ἐν παραβολαῖς λαλεῖν 1 # Connecting Statement:\n\nTo help the people understand what the Jewish leaders were doing by rejecting him and John the Baptist, Jesus tells a brief story that provides an illustration. If it would be helpful in your language, you could say that explicitly. Alternate translation: “Jesus told the people stories to help them understand better. He began” @@ -883,7 +881,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 12:1 fd71 γεωργοῖς 1 While **farmers** is a general term for anyone who farms the ground, in this context it refers to people who tend grape vines and grow grapes. Alternate translation: “vine dressers” or “grape farmers” 12:2 s83v rc://*/ta/man/translate/figs-explicit τῷ καιρῷ 1 This refers to the time of harvest. If it would be helpful in your language, this could be made clear, as modeled by the UST. 12:2 su2e γεωργοὺς & γεωργῶν 1 See how you translated **farmers** in [12:1](../12/01.md). -12:2 oxoo rc://*/ta/man/translate/figs-metaphor καρπῶν 1 The word **fruit** could be: (1) literal. Alternate translation: “some of the grapes they had grown” (2) figurative. Alternate translation: “some of what they had produced from the grapes they had grown” or “some of the money they had earned by selling their produce” +12:2 oxoo rc://*/ta/man/translate/figs-metaphor καρπῶν 1 The word **fruits** could be: (1) literal. Alternate translation: “some of the grapes they had grown” (2) figurative. Alternate translation: “some of what they had produced from the grapes they had grown” or “some of the money they had earned by selling their produce” 12:3 c321 rc://*/ta/man/translate/figs-metaphor ἀπέστειλαν κενόν 1 Jesus speaks of this servant as if he were a container with nothing in it. Here, the word **empty** means that they did not give him any of the fruit from the vineyard. If it would be helpful in your language to understand what it means to be **empty** in this context, you could use an equivalent metaphor from your culture or use plain language. Alternate translation: “sent him away without giving him anything” 12:4 jhi3 καὶ ἠτίμασαν 1 Alternate translation: “and humiliated” or “badly mistreated” 12:6 z5hz rc://*/ta/man/translate/figs-quotesinquotes λέγων, ὅτι ἐντραπήσονται τὸν υἱόν μου 1 If it would be helpful in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “thinking that they would respect his son” or “thinking to himself that the farmers would respect his son” @@ -891,21 +889,21 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 12:7 kefz γεωργοὶ 1 See how you translated **farmers** in [12:1](../12/01.md). 12:7 s5dc rc://*/ta/man/translate/figs-metonymy ἡ κληρονομία 1 By **inheritance**, the farmers mean “the vineyard”, which the son would inherit. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “this vineyard, which he would inherit” 12:8 gx6l rc://*/ta/man/translate/grammar-connect-logic-result καὶ 1 Jesus uses the word **And** to introduce the results of what the previous sentence described, specifically that the farmers carried out the plan that they had decided on. Use a natural form in your language for introducing a reason-and-result relationship. Alternate translation: “So” -12:9 r4md rc://*/ta/man/translate/figs-rquestion τί οὖν ποιήσει ὁ κύριος τοῦ ἀμπελῶνος? 1 Jesus does not want the people to tell him what the owner of the vineyard will do. Rather, he is using the question form to get his listeners to pay attention to what he says the owner will do. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “So now, listen to what the lord of the vineyard will do to them” or “So I will tell you what the owner of the vineyard will do.” +12:9 r4md rc://*/ta/man/translate/figs-rquestion τί οὖν ποιήσει ὁ κύριος τοῦ ἀμπελῶνος? 1 Jesus does not want the people to tell him what the owner of the vineyard will do. Rather, he is using the question form to get his listeners to pay attention to what he says the owner will do. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “So now, listen to what the lord of the vineyard will do to them:” or “So I will tell you what the owner of the vineyard will do.” 12:9 tlji γεωργούς 1 See how you translated **farmers** in [12:1](../12/01.md). 12:9 g4ce rc://*/ta/man/translate/translate-unknown δώσει τὸν ἀμπελῶνα ἄλλοις 1 See how you translated the similar expression in [12:1](../12/01.md). Alternate translation: “allow different grape farmers to use it in exchange for a share of the crop” 12:9 mc5y rc://*/ta/man/translate/figs-explicit δώσει τὸν ἀμπελῶνα ἄλλοις 1 The word **others** refers to other vine dressers who will care for the vineyard. If it would be helpful in your language, you could say that explicitly. Alternate translation: “he will give the vineyard to other farmers to care for it” -12:10 v6ta rc://*/ta/man/translate/figs-quotesinquotes οὐδὲ τὴν Γραφὴν ταύτην ἀνέγνωτε: λίθον ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες, οὗτος ἐγενήθη εἰς κεφαλὴν γωνίας 1 If it would be helpful in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “And surely you have read the scripture that says that the stone which the builders rejected became the cornerstone” +12:10 v6ta rc://*/ta/man/translate/figs-quotesinquotes οὐδὲ τὴν Γραφὴν ταύτην ἀνέγνωτε: λίθον ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες, οὗτος ἐγενήθη εἰς κεφαλὴν γωνίας 1 If it would be helpful in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “And surely you have read the scripture that says that a stone that the builders rejected became the cornerstone” 12:10 xj9j rc://*/ta/man/translate/figs-rquestion οὐδὲ τὴν Γραφὴν ταύτην ἀνέγνωτε: 1 Jesus does not want the Jewish leaders to tell him whether or not they have read the scripture he quotes to them. He knows that they have read the scripture. He is using the question form for emphasis and to rebuke them. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “And surely you have read this scripture!” or “And you should remember this scripture!” or “And you should pay attention to this scripture!” 12:10 mzr2 rc://*/ta/man/translate/figs-metaphor λίθον ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες, οὗτος ἐγενήθη εἰς κεφαλὴν γωνίας 1 This quotation from Psalm 118 is a metaphor. It speaks of the Messiah as if he were a stone that builders chose not to use. This means that people will reject the Messiah. The Psalm says that this stone became the cornerstone, which is the most important stone in the building. This means that God will make the Messiah the ruler of these people. However, since this is a quotation from Scripture, translate the words directly rather than providing an explicit explanation of them, even if your language does not customarily use such figures of speech. If you want to explain the meaning of the metaphor, we recommend that you do that in a footnote rather than in the Bible text. -12:10 kv7t rc://*/ta/man/translate/figs-explicit λίθον ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες 1 This Psalm refers implicitly to the way people in this culture used stones to build the walls of houses and other buildings. Alternate translation: “The stone which the builders thought was not good enough to use for building” +12:10 kv7t rc://*/ta/man/translate/figs-explicit λίθον ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες 1 This Psalm refers implicitly to the way people in this culture used stones to build the walls of houses and other buildings. Alternate translation: “A stone that the builders thought was not good enough to use for building” 12:10 l5ma rc://*/ta/man/translate/figs-idiom κεφαλὴν γωνίας 1 The phrase the **head of the corner** is an idiom that refers to a large stone with straight edges that builders would place down first and use as a reference to make sure that the walls of a stone building were straight and that the building was oriented in the right direction. Your language may have its own term for such a stone. You could also use a general expression. Alternate translation: “the cornerstone” or “the reference stone for the whole building” 12:11 r8z8 rc://*/ta/man/translate/figs-quotesinquotes παρὰ Κυρίου ἐγένετο αὕτη, καὶ ἔστιν θαυμαστὴ ἐν ὀφθαλμοῖς ἡμῶν 1 This entire verse is a continuation of Jesus’ quotation from Psalm 118. If you chose not to translate [12:10](../12/10.md) as a quotation within a quotation, then you should do the same with this verse. Alternate translation: “and which says that it was the Lord who did it and those who saw it marveled as they looked at it” or “and that it was the Lord who did it and those who saw it marveled when they saw what the Lord had done” 12:11 k5w6 rc://*/ta/man/translate/figs-metonymy ἔστιν θαυμαστὴ ἐν ὀφθαλμοῖς ἡμῶν 1 Here, **eyes** represent “seeing,” so the expression **in our eyes** refers to the perspective of the person seeing the event. Alternate translation: “from our perspective, it is marvelous” or “we see that it is wonderful” 12:12 b1vz rc://*/ta/man/translate/writing-pronouns ἐζήτουν 1 Here, the pronoun **they** refers to the chief priests, scribes, and elders mentioned in [11:27](../11/27.md). If it would be helpful in your language, you could refer to this group as “the Jewish leaders.” -12:12 lx62 rc://*/ta/man/translate/grammar-connect-time-background καὶ ἐφοβήθησαν τὸν ὄχλον 1 Mark is providing this background information to help readers understand what happens next. The religious leaders fear of the crowd is why they **left** Jesus and **went away**. Use a natural way in your language for introducing background information. Alternate translation: “but because they were afraid of the crowd, they did not seize him” or “but they did not seize him, because they feared the crowd” +12:12 lx62 rc://*/ta/man/translate/grammar-connect-time-background καὶ ἐφοβήθησαν τὸν ὄχλον 1 Mark is providing this background information to help readers understand what happens next. The religious leaders fear of the crowd is why they **left** Jesus and **went away**. Use a natural way in your language for introducing background information. Alternate translation: “and because they were afraid of the crowd, they did not seize him” or “and they did not seize him, because they feared the crowd” 12:12 v9wb rc://*/ta/man/translate/figs-infostructure καὶ ἐζήτουν αὐτὸν κρατῆσαι, καὶ ἐφοβήθησαν τὸν ὄχλον; ἔγνωσαν γὰρ ὅτι πρὸς αὐτοὺς τὴν παραβολὴν εἶπεν. καὶ ἀφέντες αὐτὸν, ἀπῆλθον 1 If it would be more natural in your language, you could change the order of these phrases to show the logical sequence of events, as modeled by the UST. -12:12 v5wv rc://*/ta/man/translate/grammar-connect-logic-contrast καὶ ἐφοβήθησαν τὸν ὄχλον 1 Here, Mark uses the word **but** to introduce a contrast between what the Jewish leaders wanted to do and the reason why they were not able to do so. Use a natural way in your language for introducing a contrast. Alternate translation: “however, they were afraid of what the people might do” +12:12 v5wv rc://*/ta/man/translate/grammar-connect-logic-contrast καὶ ἐφοβήθησαν τὸν ὄχλον 1 Here, Mark uses the word **and** to introduce a contrast between what the Jewish leaders wanted to do and the reason why they were not able to do so. Use a natural way in your language for introducing a contrast. Alternate translation: “yet they were afraid of what the people might do” 12:13 z2sf rc://*/ta/man/translate/writing-pronouns καὶ ἀποστέλλουσιν 1 Here, the pronoun **they** refers to the chief priests, scribes, and elders mentioned in [11:27](../11/27.md). If it would be helpful in your language, you could refer to this group as “the Jewish leaders,” as modeled by the UST. 12:13 pj3c rc://*/ta/man/translate/figs-explicit τῶν Ἡρῳδιανῶν 1 The term **the Herodians** means those who supported the Roman Empire and Herod Antipas. If it would be helpful in your language, you could say that explicitly, as modeled by the UST. 12:13 kuy5 rc://*/ta/man/translate/figs-metaphor ἵνα αὐτὸν ἀγρεύσωσιν 1 Here, Mark describes tricking Jesus as trapping him. If it would be helpful in your language to understand what **to trap him** means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning plainly. Alternate translation: “to trick him” @@ -1014,7 +1012,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 12:35 q6e4 πῶς λέγουσιν οἱ γραμματεῖς ὅτι ὁ Χριστὸς, υἱὸς Δαυείδ ἐστιν? 1 This is not a rhetorical question. Rather, Jesus’ listeners had asked him some difficult questions, and they had admitted that he answered them well. Now, in return, he is asking them a difficult question. None of them will be able to answer it, and this will demonstrate his wisdom even further. His question actually will teach something to those who are able to recognize its implications. But it would be appropriate to leave it in question form and not translate it as a statement. 12:35 i6a4 rc://*/ta/man/translate/figs-metaphor υἱὸς Δαυείδ 1 Here, Jesus is using the term **son** to mean “descendant.” If your readers would not understand what **son** means in this context, you could express its meaning using plain language. Alternate translation: “a descendant of David” 12:36 e1zq rc://*/ta/man/translate/figs-rpronouns αὐτὸς Δαυεὶδ 1 Jesus uses the word **himself** here to emphasize that it was David, the very person whom the scribes call the father of the Christ, who spoke the words in the quotation that follows. Use a natural way in your language to indicate this emphasis. Alternate translation: “None other than David” or “David, the very person whom you call the father of the Christ” -12:36 jlbd rc://*/ta/man/translate/figs-quotesinquotes εἶπεν ἐν τῷ Πνεύματι τῷ ἁγίῳ, εἶπεν ὁ Κύριος τῷ Κυρίῳ μου, κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποκάτω τῶν ποδῶν σου 1 If it would be helpful in your language, you could translate this so that there is not a quotation within a quotation and then another quotation within that one. Alternate translation: “said, by inspiration of the Holy Spirit, that the Lord told his Lord to sit at his right side until he made his enemies a footstool for his feet” +12:36 jlbd rc://*/ta/man/translate/figs-quotesinquotes εἶπεν ἐν τῷ Πνεύματι τῷ ἁγίῳ, εἶπεν ὁ Κύριος τῷ Κυρίῳ μου, κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποκάτω τῶν ποδῶν σου 1 If it would be helpful in your language, you could translate this so that there is not a quotation within a quotation and then another quotation within that one. Alternate translation: “said, by inspiration of the Holy Spirit, that the Lord told his Lord to sit at his right side until he put his enemies under his feet” 12:36 ejy2 ἐν τῷ Πνεύματι τῷ ἁγίῳ 1 Alternate translation: “inspired by the Holy Spirit” or “by the inspiration of the Holy Spirit” 12:36 dv7b rc://*/ta/man/translate/figs-euphemism εἶπεν ὁ Κύριος τῷ Κυρίῳ μου 1 Here, the term **Lord** does not refer to the same person in both instances. The first instance is representing the name Yahweh, which David actually uses in this psalm. In order to honor the commandment not to misuse God’s name, Jewish people often avoided saying that name and said Lord instead. The second instance is the regular term for “lord” or “master.” The ULT and UST capitalize the word because it refers to the Messiah. Alternate translation: “The Lord God said to my Lord” or “God said to my Lord” 12:36 v53p rc://*/ta/man/translate/translate-symaction κάθου ἐκ δεξιῶν μου 1 The seat at the right side of a ruler was a position of great honor and authority. By telling the Messiah to sit there, God was symbolically conferring honor and authority on him. Alternate translation: “Sit in the place of honor beside me” @@ -1055,7 +1053,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 12:44 ihuq ἐκ τοῦ περισσεύοντος αὐτοῖς ἔβαλον 1 Alternate translation: “had a lot of money but only gave a small portion of it” 12:44 ui9a αὕτη δὲ, ἐκ τῆς ὑστερήσεως αὐτῆς, πάντα ὅσα εἶχεν ἔβαλεν, ὅλον τὸν βίον αὐτῆς 1 Alternate translation: “but she who had only had a very little money gave everything she had to live on” 12:44 l4tp τῆς ὑστερήσεως αὐτῆς 1 Alternate translation: “her lack” or “the little she had” -12:44 p3as τὸν βίον αὐτῆς 1 Alternate translation: “she had to survive on” +12:44 p3as ὅλον τὸν βίον αὐτῆς 1 Alternate translation: “all she had to survive on” 13:intro ti7d 0 # Mark 13 General Notes\n\n## Structure and Formatting\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in 13:24–25, which are words from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### The return of Christ\n\nJesus said much about what would happen before he returned ([Mark 13:6–37](./06.md)). He told his followers that bad things would happen to the world and bad things would happen to them before he returned, but they needed to be ready for him to return at any time. 13:1 rrv1 Διδάσκαλε 1 See how you translated **Teacher** in [4:38](../04/38.md). 13:1 ql81 rc://*/ta/man/translate/figs-explicit ποταποὶ λίθοι καὶ ποταπαὶ οἰκοδομαί 1 Here, **stones** refers to the very large stones with which the temple walls were built. If it would be helpful in your language, you could indicate that explicitly. Alternate translation: “How wonderful these huge stones are and how wonderful these buildings are” @@ -1064,7 +1062,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 13:3 izt8 rc://*/ta/man/translate/writing-pronouns καὶ καθημένου αὐτοῦ εἰς τὸ Ὄρος τῶν Ἐλαιῶν κατέναντι τοῦ ἱεροῦ, ἐπηρώτα αὐτὸν κατ’ ἰδίαν Πέτρος, καὶ Ἰάκωβος, καὶ Ἰωάννης, καὶ Ἀνδρέας 1 Here, the pronouns **he** and **him** refer to Jesus. If it would be helpful in your language, you could clarify this for your readers. Alternate translation: “And as Jesus was sitting on the Mount of Olives opposite the temple, Peter, and James, and John, and Andrew were privately asking him” 13:3 u7ju κατ’ ἰδίαν 1 Alternate translation: “when they were alone with him” or “privately” 13:4 uf37 rc://*/ta/man/translate/figs-explicit πότε ταῦτα ἔσται, καὶ τί τὸ σημεῖον ὅταν μέλλῃ ταῦτα συντελεῖσθαι πάντα 1 Both occurrences of the phrase **these things** refer to what Jesus said in [13:2](../13/02.md). If it would be helpful in your language, you could say explicitly what the phrase **these things** refers to, as the UST models. -13:4 lw1n rc://*/ta/man/translate/figs-activepassive ὅταν μέλλῃ ταῦτα συντελεῖσθαι πάντα 1 If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. If you must state who did the action, Jesus implies that “God” will do it. Alternate translation: “when God is about to fulfill all these things” +13:4 lw1n rc://*/ta/man/translate/figs-activepassive ὅταν μέλλῃ ταῦτα συντελεῖσθαι πάντα 1 If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. If you must state who did the action, Jesus implies that “God” will do it. Alternate translation: “when God is about to complete all these things” 13:5 fe42 rc://*/ta/man/translate/writing-pronouns λέγειν αὐτοῖς 1 The pronoun **them** refers to Peter, James, John, and Andrew, who are mentioned in [13:3](../13/03.md). If it would be helpful in your language, you could clarify this in a way that would be natural in your language. Alternate translation: “to say to these four disciples” 13:5 qekc rc://*/ta/man/translate/figs-yousingular βλέπετε 1 In the original language in which Mark wrote this Gospel, the phrase **Be careful** is a command or instruction written in the plural form. Use the most natural form in your language to give direction to a group of people. Alternate translation: “All of you be careful that” 13:6 z63u rc://*/ta/man/translate/figs-metonymy ἐπὶ τῷ ὀνόματί μου 1 Here Jesus uses the word **name** to mean identity and the authority that comes with the identity. The people he is talking about will likely not say that their name is Jesus, but they will claim to be the Messiah. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “claiming to be me” @@ -1109,15 +1107,15 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 13:12 hrhw rc://*/ta/man/translate/figs-gendernotations πατὴρ τέκνον 1 Although the term **father** is masculine, Jesus is probably using the word here in a generic sense that includes both fathers and mothers. If it would be helpful in your language, you could say this explicitly. Alternate translation: “parents, their children” or “fathers and mothers will deliver their children to the authorities to be killed” 13:12 vjcw rc://*/ta/man/translate/figs-explicit ἐπαναστήσονται τέκνα ἐπὶ γονεῖς καὶ θανατώσουσιν αὐτούς 1 Here, **children will rise up against parents and put them to death** probably does not mean that children will directly murder their parents. Rather, this probably means that children will deliver their parents to people in positions of authority and then these people will have their parents killed. If it would be helpful in your language, you could express that explicitly, as modeled by the UST. 13:12 r66s rc://*/ta/man/translate/translate-symaction ἐπαναστήσονται τέκνα ἐπὶ γονεῖς 1 Here, **rise up** means to stand up. In this culture, people would stand up to give testimony in a legal proceeding. If it would be helpful in your language, you could explain that this will be the reason for their action. Alternate translation: “children will stand up to testify against their parents” -13:13 pk3g rc://*/ta/man/translate/figs-activepassive ἔσεσθε μισούμενοι ὑπὸ πάντων 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “everyone will hate you” -13:13 w8pz rc://*/ta/man/translate/figs-hyperbole ἔσεσθε μισούμενοι ὑπὸ πάντων 1 Here, **everyone** is an exaggeration which Jesus uses to emphasize to his disciples the fact that many people will hate them because they believe in him. If it would be helpful in your language, you could use an equivalent expression from your language or use plain language, as modeled by the UST. +13:13 pk3g rc://*/ta/man/translate/figs-activepassive ἔσεσθε μισούμενοι ὑπὸ πάντων 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “all will hate you” +13:13 w8pz rc://*/ta/man/translate/figs-hyperbole ἔσεσθε μισούμενοι ὑπὸ πάντων 1 Here, **all** is an exaggeration which Jesus uses to emphasize to his disciples the fact that many people will hate them because they believe in him. If it would be helpful in your language, you could use an equivalent expression from your language or use plain language, as modeled by the UST. 13:13 jhp6 rc://*/ta/man/translate/figs-metonymy διὰ τὸ ὄνομά μου 1 Here, **name** is a way of referring to a person by reference to something associated with that person, their name. Jesus is using the phrase **my name** to refer to himself. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “because of me” 13:13 w28q rc://*/ta/man/translate/figs-activepassive ὁ & ὑπομείνας εἰς τέλος, οὗτος σωθήσεται 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “whoever endures to the end, God will save that person” or “God will save whoever endures to the end” 13:13 c33n rc://*/ta/man/translate/figs-explicit ὁ & ὑπομείνας εἰς τέλος 1 Here, **endured** represents having continued to be faithful to God even while suffering. If it would be helpful in your language, you could express that explicitly. Alternate translation: “whoever suffers and stays faithful to God to the end” 13:13 vcz4 ὑπομείνας εἰς τέλος 1 The phrase **to the end** could mean: (1) to the end of one’s life. Alternate translation: “who endures to the point of death” or “who endures till death” (2) until the end of time. This meaning means that believers must endure and keep on enduring until the time when Christ returns. Alternate translation: “who keeps on enduring to the very end” (3) to the end of that time of hardship and persecution. Alternate translation: “who endures until the time of testing is over” 13:14 d4nw rc://*/ta/man/translate/figs-explicit τὸ βδέλυγμα τῆς ἐρημώσεως 1 The phrase **the abomination of desolation** is from the book of Daniel. Jesus’ audience would have been familiar with this passage and the prophecy about **the abomination** entering the temple and defiling it. If it would be helpful in your language, you could indicate the meaning explicitly, as modeled by the UST. Alternate translation: “the shameful thing that defiles the temple” -13:14 vx3c rc://*/ta/man/translate/figs-explicit ἑστηκότα ὅπου οὐ δεῖ 1 Jesus’ audience would have known that this refers to the temple. If it would be helpful in your language, you could indicate this explicitly. Alternate translation: “standing in the temple, where it should not be standing” -13:14 ck7a rc://*/ta/man/translate/figs-quotemarks ὁ ἀναγινώσκων νοείτω 1 The phrase **Let the one reading understand** is not Jesus speaking. Mark added this to get the readers’ attention so that they would pay attention to this warning. If it would be helpful in your language, you could show that this is not part of Jesus’ direct speech by putting brackets around this phrase, as the UST and ULT do, or you could show your readers in some other way that is natural in your language. +13:14 vx3c rc://*/ta/man/translate/figs-explicit ἑστηκότα ὅπου οὐ δεῖ 1 Jesus’ audience would have known that this refers to the temple. If it would be helpful in your language, you could indicate this explicitly. Alternate translation: “standing in the temple, where he should not be standing” +13:14 ck7a rc://*/ta/man/translate/figs-quotemarks ὁ ἀναγινώσκων νοείτω 1 The phrase **let the one reading understand** is not Jesus speaking. Mark added this to get the readers’ attention so that they would pay attention to this warning. If it would be helpful in your language, you could show that this is not part of Jesus’ direct speech by putting brackets around this phrase, as the UST and ULT do, or you could show your readers in some other way that is natural in your language. 13:15 m1hq rc://*/ta/man/translate/figs-explicit ὁ & ἐπὶ τοῦ δώματος, μὴ καταβάτω, μηδὲ εἰσελθάτω ἆραί τι ἐκ τῆς οἰκίας αὐτοῦ 1 Where Jesus lived, the tops of houses were flat. People would eat and do other activities on top of their houses. Jesus assumes that his hearers know this and that they know that the roofs were accessed by an exterior staircase at the back of the house, distant from the entry at the front. If it would be helpful in your language, you could indicate that explicitly. Alternate translation: “the person who is on top of their roof should escape immediately and not enter their house to get anything” 13:16 y1e9 rc://*/ta/man/translate/translate-unknown ὁ εἰς τὸν ἀγρὸν, μὴ ἐπιστρεψάτω εἰς τὰ ὀπίσω 1 The word **cloak** refers to an outer garment. You could translate this with the name of an outer garment that your readers would recognize, or with a general expression. Alternate translation: “coat” or “outer garment” 13:17 bi8n rc://*/ta/man/translate/figs-idiom ταῖς ἐν γαστρὶ ἐχούσαις 1 The phrase **having in the womb** is an idiom meaning the woman is with child. If it would be helpful in your language, you could use an equivalent idiom or use plain language. Alternate translation: “to women who are pregnant” @@ -1130,7 +1128,6 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 13:19 e98e οἵα οὐ γέγονεν τοιαύτη 1 Alternate translation: “of a kind that has not yet happened” or “which will be worse than any type of suffering that has happened” 13:19 r1ly rc://*/ta/man/translate/figs-abstractnouns ἀρχῆς κτίσεως ἣν ἔκτισεν ὁ Θεὸς 1 If your language does not use an abstract noun for the idea of **creation**, you can express the same idea with a verbal form, as modeled by the UST. 13:19 c5sz rc://*/ta/man/translate/figs-ellipsis οὐ μὴ γένηται 1 Jesus is leaving out some of the words that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the context. Alternate translation: “there will never be days like these again” or “after this tribulation, there will never again be a tribulation like it” -13:20 y7g6 rc://*/ta/man/translate/figs-idiom μὴ ἐκολόβωσεν & ἐκολόβωσεν 1 The words **cut short** form an idiom which means “to shorten.” If it would be helpful in your language, you could use an equivalent idiom or use plain language. Alternate translation: “did not shorten … he shortened” 13:20 el7g rc://*/ta/man/translate/figs-idiom τὰς ἡμέρας & τὰς ἡμέρας 1 See how you translated the word **days** in [13:17](../13/17.md) where it is used with the same meaning. Alternate translation: “that time … that time” 13:20 kda6 rc://*/ta/man/translate/figs-metonymy οὐκ ἂν ἐσώθη πᾶσα σάρξ 1 Jesus is describing people by reference to something associated with them, the **flesh** they are made of. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “no one would be saved” or “no people would be saved” 13:20 dosx rc://*/ta/man/translate/figs-activepassive εἰ μὴ ἐκολόβωσεν Κύριος τὰς ἡμέρας, οὐκ ἂν ἐσώθη πᾶσα σάρξ 1 If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. If you must state who did the action, Mark makes clear that “the Lord” is the one who will do it. Alternate translation: “because the Lord will shorten the day, not everyone will die” @@ -1139,7 +1136,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 13:20 af7n rc://*/ta/man/translate/figs-nominaladj τοὺς ἐκλεκτοὺς 1 Jesus is using the adjective **elect** as a noun in order to describe a group of people. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase as modeled by the UST. 13:21-22 d9gr rc://*/ta/man/translate/translate-versebridge 0 # General Information:\n\nIn verse 21 Jesus gives a command, and in verse 22 he gives the reason for the command. If your language would put the reason before the result, you could create a verse bridge by moving this verse to the end of the following verse. You would then present the combined verses as 21–22 as the UST does. 13:21 qsfu rc://*/ta/man/translate/figs-quotesinquotes καὶ τότε ἐάν τις ὑμῖν εἴπῃ, ἴδε, ὧδε ὁ Χριστός, ἴδε, ἐκεῖ, μὴ πιστεύετε 1 If the direct quotation inside a direct quotation would be confusing in your language, you could translate the second direct quotation as an indirect quotation. Alternate translation: “And do not believe anyone who says to you that the Christ is either here or there” or “And do not believe anyone who says to you that the Christ is in this location or that location” -13:21 yfd3 rc://*/ta/man/translate/figs-ellipsis ἴδε, ἐκεῖ 1 Jesus is leaving out some of the words that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the context. Alternate translation: “Look, there is the Christ” +13:21 yfd3 rc://*/ta/man/translate/figs-ellipsis ἴδε, ἐκεῖ 1 Jesus is leaving out some of the words that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the context. Alternate translation: “Behold, there is the Christ” 13:22 yw81 rc://*/ta/man/translate/figs-activepassive ἐγερθήσονται 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “will arise” or “will come” 13:22 n81i rc://*/ta/man/translate/figs-nominaladj τοὺς ἐκλεκτούς 1 See how you translated the phrase **the elect** in [13:20](../13/20.md). 13:23 jq8p rc://*/ta/man/translate/figs-metaphor βλέπετε 1 See how you translated the word **watch** in [13:9](../13/09.md) where it is used with a similar meaning. Alternate translation: “pay attention to yourselves” or “be watchful” or “be alert” @@ -1156,20 +1153,18 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 13:26 yn52 τὸν Υἱὸν τοῦ Ἀνθρώπου 1 See how you translated the title **Son of Man** in [2:10](../02/10.md). 13:26 a130 rc://*/ta/man/translate/figs-123person τὸν Υἱὸν τοῦ Ἀνθρώπου 1 By calling himself **the Son of Man**, Jesus is referring to himself in the third person. If it would be helpful in your language, you could translate this in the first person, as modeled by the UST. 13:26 nlo7 rc://*/ta/man/translate/figs-explicit ἐρχόμενον ἐν νεφέλαις 1 Jesus assumes that his disciples will know that the phrase **coming in clouds** means **coming** down from heaven **in clouds**. If it would be helpful in your language, you could indicate that explicitly. Alternate translation: “coming down from heaven in clouds” -13:26 cd1e rc://*/ta/man/translate/figs-hendiadys μετὰ δυνάμεως πολλῆς καὶ δόξης 1 The phrase **with great power and glory** expresses a single idea by using two words connected with **and**. The term **glory** describes what kind of **power** Jesus will have. If it would be helpful in your language, you could express the meaning with an equivalent phrase. Alternate translation: “with very glorious power” or “shining brightly because he is so powerful” or, if you decided to use the first person, “with majesty and splendor” or “with awesome might and supreme honor” +13:26 cd1e rc://*/ta/man/translate/figs-hendiadys μετὰ δυνάμεως πολλῆς καὶ δόξης 1 The phrase **with much power and glory** expresses a single idea by using two words connected with **and**. The term **glory** describes what kind of **power** Jesus will have. If it would be helpful in your language, you could express the meaning with an equivalent phrase. Alternate translation: “with very glorious power” or “shining brightly because he is so powerful” or, if you decided to use the first person, “with majesty and splendor” or “with awesome might and supreme honor” 13:26 h4z1 rc://*/ta/man/translate/figs-abstractnouns μετὰ δυνάμεως πολλῆς καὶ δόξης 1 If your language does not use abstract nouns for the ideas of **power** or **glory**, you can express the ideas behind the abstract nouns **power** and **glory** with equivalent expressions. Alternate translation: “to show he is very powerful and everyone should praise him” or, if you decided to use the first person, “to show I am very powerful and everyone should praise me” 13:27 nsyo rc://*/ta/man/translate/figs-123person ἀποστελεῖ τοὺς ἀγγέλους καὶ ἐπισυνάξει τοὺς ἐκλεκτοὺς αὐτοῦ 1 Jesus is referring to himself in the third person. If it would be helpful in your language, you could translate this in the first person, as modeled by the UST. 13:27 a1z2 rc://*/ta/man/translate/figs-nominaladj τοὺς ἐκλεκτοὺς 1 See how you translated the word **elect** in [13:20](../13/20.md). 13:27 vpb6 rc://*/ta/man/translate/figs-metaphor τῶν τεσσάρων ἀνέμων 1 The phrase **the four winds** is a figurative way of referring to the four directions: north, south, east, and west; it means “everywhere.” Jesus speaks, using these directions in order to include everything in between. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “the north, south, east, and west” -13:27 u1vp rc://*/ta/man/translate/figs-parallelism ἐκ τῶν τεσσάρων ἀνέμων, ἀπ’ ἄκρου γῆς ἕως ἄκρου οὐρανοῦ 1 The phrase **from the four winds** and the phrase **from the end of the earth to the end of the sky** mean the same thing. Jesus says the same thing twice, in slightly different ways, for emphasis. If saying the same thing twice might be confusing for your readers, you could combine the phrases into one. Alternate translation: “from everywhere” or “from wherever they are” +13:27 u1vp rc://*/ta/man/translate/figs-parallelism ἐκ τῶν τεσσάρων ἀνέμων, ἀπ’ ἄκρου γῆς ἕως ἄκρου οὐρανοῦ 1 The phrase **from the four winds** and the phrase **from the end of the earth to the end of heaven** mean the same thing. Jesus says the same thing twice, in slightly different ways, for emphasis. If saying the same thing twice might be confusing for your readers, you could combine the phrases into one. Alternate translation: “from everywhere” or “from wherever they are” 13:28 c99s rc://*/ta/man/translate/figs-parables ἀπὸ δὲ τῆς συκῆς, μάθετε τὴν παραβολήν 1 # Connecting Statement:\n\nTo teach something that is true in a way that is easy to understand and remember, Jesus now gives a brief illustration. Consider the best way to introduce this parable in your language. Alternate translation: “Now I want you to learn this truth which the fig tree illustrates” 13:28 ti6e τῆς συκῆς 1 See how you translated the phrase **fig tree** in [11:13](../11/13.md). 13:28 u8ha rc://*/ta/man/translate/figs-genericnoun τῆς συκῆς 1 Jesus is speaking of these trees in general, not one particular **fig tree**. Alternate translation: “fig trees” -13:28 z417 ἐγγὺς τὸ θέρος ἐστίν 1 Alternate translation: “summer is about to begin” or “the warm season is about to start” +13:28 z417 ἐγγὺς τὸ θέρος ἐστίν 1 Alternate translation: “the summer is about to begin” or “the warm season is about to start” 13:29 q53b ταῦτα 1 Alternate translation: “the signs I have just described” or “the things I have just described” -13:29 w1k7 ἐγγύς ἐστιν 1 The Greek phrase which the ULT translates as **he is near** could also be translated as “it is near.” If the phrase **these things** refers to the destruction of Jerusalem, then the translation “it is near” is the preferred choice. The phrase “it is near” then refers to the abomination of desolation and the other events related to Jerusalem’s destruction rather than to Christ’s second coming, which the translation **he is near** would indicate. Alternate translation: “it is almost here” -13:29 aul8 rc://*/ta/man/translate/writing-pronouns ἐγγύς ἐστιν 1 The pronoun **he** refers to “the Son of Man”, which is the title Jesus used for himself in [13:26](../13/26.md). If it would be helpful in your language, you could say the meaning explicitly. Alternate translation: “the Son of Man is near” -13:29 ini9 rc://*/ta/man/translate/figs-123person ἐγγύς ἐστιν 1 Jesus is referring to himself in the third person. If it would be helpful in your language, you could translate this in the first person. Alternate translation: “I am near” +13:29 w1k7 rc://*/ta/man/translate/figs-explicit ἐγγύς ἐστιν 1 Here, the word translated **it** could: (1) refer to the coming of the Son of Man and the gathering of the elect, as described in [13:26–27](../13/26.md). Alternate translation: “his coming is near” or (if you expressed Son of Man in the first person) “my coming is near” (2) be translated as “he” and refer to the Son of Man. Alternate translation: “he is near” or (if you expressed Son of Man in the first person) “I am near” 13:29 iavl γινώσκετε ὅτι ἐγγύς ἐστιν ἐπὶ θύραις. 1 The phrase **at the doors** adds further detail to the phrase **he is near**. The phrase **at the doors** explains how **near** he is. 13:29 z2pf rc://*/ta/man/translate/figs-idiom ἐπὶ θύραις 1 The phrase **at the doors** is an idiom which means that something or someone is very near, ready to enter. If it would be helpful in your language, you could use an equivalent idiom or use plain language. Alternate translation: “and is ready to enter” or “and waiting at the door” 13:30 tg35 ἀμὴν, λέγω ὑμῖν 1 See how you translated the statement **Truly I say to you** in [3:28](../03/28.md). @@ -1200,11 +1195,11 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 14:intro uk36 0 # Mark 14 General Notes\n\n## Structure and Formatting\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in 14:27, 62, which are words from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### The meaning of the “body” and “blood” of Jesus\n\n[Mark 14:22–25](./22.md) describes Jesus’ last meal with his followers. During this meal, Jesus said of the bread, “This is my body,” and of the wine, “This is my blood of the covenant, which is being poured out for many.” As Jesus instructed, Christian churches around the world re-enact this meal regularly, calling it “the Lord’s Supper,” the “Eucharist”, or “Holy Communion.” But they have different understandings of what Jesus meant by these sayings. Some churches believe that Jesus was speaking and that he meant that the bread and wine represented his body and blood. Other churches believe that he was speaking literally and that the actual body and blood of Jesus are really present in the bread and wine of this ceremony. Translators should be careful not to let how they understand this issue affect how they translate this passage.\n\n### The new covenant\n\nSome people think that Jesus established the new covenant during the supper. Others think he established it after he went up to heaven. Others think it will not be established until Jesus comes again. Your translation should say no more about this than ULT does. (See: [[rc://*/tw/dict/bible/kt/covenant]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Abba, Father\n\n“Abba” is an Aramaic word that the Jews used to speak to their fathers. Mark writes it as it sounds and then translates it. (See: [[rc://*/ta/man/translate/translate-transliterate]])\n\n### “Son of Man”\n\nJesus refers to himself as the “Son of Man” in this chapter ([Mark 14:20](../mrk/14/20.md)). Your language may not allow people to speak of themselves as if they were speaking about someone else. (See: [[rc://*/tw/dict/bible/kt/sonofman]] and [[rc://*/ta/man/translate/figs-123person]]) 14:1 hwb4 rc://*/ta/man/translate/writing-background δὲ 1 # Connecting Statement:\n\nMark uses the word **Now** to introduce background information that will help readers understand what happens next in the story. Use a natural way in your language for introducing background information. 14:1 xa8f rc://*/ta/man/translate/figs-explicit ἦν δὲ τὸ Πάσχα καὶ τὰ Ἄζυμα μετὰ δύο ἡμέρας. καὶ ἐζήτουν οἱ ἀρχιερεῖς καὶ οἱ γραμματεῖς 1 During **the Festival of Unleavened Bread** the Jews did not eat bread that was made with yeast. You could translate this phrase as either a description or as a name. Alternate translation: “Now it was two days before the beginning of the Passover and the festival during which the Jews did not eat any bread that was made with yeast. The chief priests and the scribes were seeking” -14:1 ve8f rc://*/ta/man/translate/writing-pronouns αὐτὸν ἐν δόλῳ κρατήσαντες, ἀποκτείνωσιν 1 Here, both uses of the pronoun **him** refer to Jesus. If it would be helpful in your language, you could say the meaning explicitly. Alternate translation: “they could seize Jesus by stealth and kill him” +14:1 ve8f rc://*/ta/man/translate/writing-pronouns αὐτὸν ἐν δόλῳ κρατήσαντες, ἀποκτείνωσιν 1 Here, both uses of the pronoun **him** refer to Jesus. If it would be helpful in your language, you could say the meaning explicitly. Alternate translation: “they could seize Jesus by deceit and kill him” 14:1 qtym rc://*/ta/man/translate/figs-explicit ἀποκτείνωσιν 1 These leaders did not have the authority to execute Jesus themselves. Rather, they were hoping to get others to kill him. Alternate translation: “they might cause Jesus to be put to death” or “they could have Jesus killed” 14:2 em4q rc://*/ta/man/translate/writing-pronouns ἔλεγον γάρ 1 The pronoun **they** refers to “the chief priests and the scribes” mentioned in the previous verse. If it would be helpful in your language, you could say the meaning explicitly. Alternate translation: “For the chief priests and the scribes were saying to one another” 14:2 fk19 rc://*/ta/man/translate/figs-explicit μὴ ἐν τῇ ἑορτῇ 1 The phrase **Not during the festival** refers to not arresting Jesus during the festival. If it would be helpful in your language, you could indicate that explicitly. Alternate translation: “We must not arrest him during the festival” or “We should not arrest him during the festival” -14:3 owfp rc://*/ta/man/translate/writing-pronouns καὶ ὄντος αὐτοῦ ἐν Βηθανίᾳ, ἐν τῇ οἰκίᾳ Σίμωνος τοῦ λεπροῦ, κατακειμένου αὐτοῦ 1 Both uses of the pronoun **he** refer to Jesus. If it would be helpful in your language, you could say the meaning explicitly. Alternate translation: “And while Jesus was in Bethany in the house of Simon the leper, while Jesus was reclining to eat” +14:3 owfp rc://*/ta/man/translate/writing-pronouns καὶ ὄντος αὐτοῦ ἐν Βηθανίᾳ, ἐν τῇ οἰκίᾳ Σίμωνος τοῦ λεπροῦ, κατακειμένου αὐτοῦ 1 Both uses of the pronoun **he** refer to Jesus. If it would be helpful in your language, you could say the meaning explicitly. Alternate translation: “And Jesus being in Bethany in the house of Simon the leper, Jesus reclining to eat” 14:3 bf84 rc://*/ta/man/translate/translate-names Σίμωνος τοῦ λεπροῦ 1 The word **Simon** is the name of a man. This man previously had leprosy but no longer had this disease. If this man had still had leprosy, he would have been considered ceremonially unclean in this society and would not have been allowed to enter the presence of people who did not have leprosy. This is a different man than Simon Peter and Simon the Zealot. Alternate translation: “Simon, the man who formerly had leprosy” 14:3 hh81 λεπροῦ 1 See how you translated the term “leper” in [1:40](../01/40.md). 14:3 sh4s rc://*/ta/man/translate/translate-unknown κατακειμένου αὐτοῦ 1 In this culture, the manner of eating at a feast or dinner party was to lie on a couch and prop oneself up with the left arm on some pillows. Alternate translation: “while he is lying on a banqueting couch to eat” @@ -1227,13 +1222,13 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 14:7 tc3j rc://*/ta/man/translate/figs-nominaladj τοὺς πτωχοὺς 1 See how you translated the phrase **the poor** in [14:5](../14/05.md). Alternate translation: “people who are poor” 14:9 vr3w ἀμὴν & λέγω ὑμῖν 1 See how you translated the statement **truly I say to you** in [3:28](../03/28.md). 14:9 ysc5 rc://*/ta/man/translate/figs-activepassive ὅπου ἐὰν κηρυχθῇ τὸ εὐαγγέλιον 1 If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. If you must state who did the action, Jesus implies that “his followers” will be the ones doing it. Alternate translation: “wherever my followers preach the gospel” -14:9 ljh1 rc://*/ta/man/translate/figs-activepassive καὶ ὃ ἐποίησεν αὕτη, λαληθήσεται 1 If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. If you must state who did the action, Jesus implies that “his followers” will be the ones doing it. Alternate translation: “my followers will also speak of what she has done” +14:9 ljh1 rc://*/ta/man/translate/figs-activepassive καὶ ὃ ἐποίησεν αὕτη, λαληθήσεται 1 If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. If you must state who did the action, Jesus implies that “his followers” will be the ones doing it. Alternate translation: “my followers will speak also of what she has done” 14:9 u2ar rc://*/ta/man/translate/figs-abstractnouns μνημόσυνον 1 If your language does not use an abstract noun for the idea of **remembrance**, you can express the same idea with a verbal form, as modeled by the UST, or you can express the same idea in another way that is natural in your language. 14:10 br8z rc://*/ta/man/translate/translate-names Ἰούδας Ἰσκαριὼθ 1 See how you translated the name **Judas Iscariot** in [Mark 3:19](../mrk/03/19.md). 14:10 tq5a rc://*/ta/man/translate/figs-nominaladj τῶν δώδεκα 1 See how you translated the phrase **the Twelve** in [3:16](../03/16.md). -14:10 z71f rc://*/ta/man/translate/figs-explicit ἵνα αὐτὸν παραδοῖ αὐτοῖς 1 **Judas** did not deliver Jesus to the **chief priests** yet. Rather, he went to make such arrangements with them. If it would be helpful in your language, you could express that explicitly. Alternate translation: “in order to arrange with them that he would deliver Jesus over to them” +14:10 z71f rc://*/ta/man/translate/figs-explicit ἵνα αὐτὸν παραδοῖ αὐτοῖς 1 **Judas** did not deliver Jesus to the **chief priests** yet. Rather, he went to make such arrangements with them. If it would be helpful in your language, you could express that explicitly. Alternate translation: “in order to arrange with them that he would hand Jesus over to them” 14:10 hmhr ἵνα αὐτὸν παραδοῖ αὐτοῖς 1 Alternate translation: “to help them arrest Jesus” -14:10 khvb παραδοῖ 1 See how you translated the word “betrayed” in [3:19](../03/19.md). +14:10 khvb αὐτὸν παραδοῖ 1 See how you translated the phrase “handed him over” in [3:19](../03/19.md). 14:10 u2ec rc://*/ta/man/translate/writing-pronouns αὐτὸν 1 The pronoun **him** refers to Jesus. If it would be helpful in your language, you could say that explicitly. Alternate translation: “Jesus” 14:11 kzk1 rc://*/ta/man/translate/figs-explicit οἱ δὲ ἀκούσαντες 1 It may be helpful to your readers to state explicitly what the chief priests **heard**. Alternate translation: “But the chief priests, when they heard that Judas Iscariot was willing to betray Jesus to them” 14:11 m4il rc://*/ta/man/translate/figs-metonymy αὐτῷ ἀργύριον δοῦναι 1 Mark is speaking of money by reference to the precious metal, **silver**, that gives money its value. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “to pay money to Judas for doing this” @@ -1253,24 +1248,24 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 14:15 k4t7 rc://*/ta/man/translate/figs-exclusive ἡμῖν 1 Here, when Jesus says **us**, he is referring to himself and his disciples, including the two he is addressing here, so **us** would be inclusive. Your language may require you to mark these forms. 14:16 sb35 ἐξῆλθον οἱ μαθηταὶ 1 Alternate translation: “the two disciples departed” 14:16 wkh9 rc://*/ta/man/translate/figs-metonymy τὸ Πάσχα 1 Mark is using the name of this part of the festival, **the Passover**, to refer to the meal that people shared on that occasion. Alternate translation: “the Passover meal” -14:17 i1q1 rc://*/ta/man/translate/figs-explicit ἔρχεται μετὰ τῶν δώδεκα 1 If it would be helpful in your language, you could express explicitly to where Jesus and his disciples came. Alternate translation: “he came with the Twelve to the house” -14:17 t0q5 rc://*/ta/man/translate/figs-go ἔρχεται 1 Your language may say “went” rather than **came** in contexts such as this. Use whichever is more natural. Alternate translation: “he went” +14:17 i1q1 rc://*/ta/man/translate/figs-explicit ἔρχεται μετὰ τῶν δώδεκα 1 If it would be helpful in your language, you could express explicitly to where Jesus and his disciples came. Alternate translation: “he comes with the Twelve to the house” +14:17 t0q5 rc://*/ta/man/translate/figs-go ἔρχεται 1 Your language may say “goes” rather than **comes** in contexts such as this. Use whichever is more natural. Alternate translation: “he goes” 14:17 bheu rc://*/ta/man/translate/figs-nominaladj τῶν δώδεκα 1 See how you translated the phrase **the Twelve** in [3:16](../03/16.md). 14:18 cwl8 ἀνακειμένων 1 See how you translated the phrase **reclining to eat** in [14:3](../14/03.md). 14:18 dg95 ἀμὴν, λέγω ὑμῖν 1 See how you translated the statement **Truly I say to you** in [3:28](../03/28.md). -14:18 v5es παραδώσει 1 See how you translated the word **betray** in [14:10](../14/10.md). +14:18 v5es παραδώσει με 1 See how you translated the phrase “hand him over” in [14:10](../14/10.md). 14:19 layt rc://*/ta/man/translate/writing-pronouns ἤρξαντο λυπεῖσθαι 1 The pronoun **They** refers to Jesus’ disciples. If it would be helpful in your language, you could say the meaning explicitly. Alternate translation: “The disciples began to be sorrowful” 14:19 v3a1 rc://*/ta/man/translate/figs-idiom εἷς κατὰ εἷς 1 The phrase **one by one** is an idiom meaning “one at a time.” If it would be helpful in your language, you could use an equivalent idiom or use plain language. Alternate translation: “one at a time” 14:19 f13p rc://*/ta/man/translate/figs-doublenegatives μήτι 1 The phrase **Surely not** is the ULT’s translation of the negative Greek word that Mark used. The Greek word that Mark used is a negative word that can be used to turn a negative statement into a question that expects a negative answer. Your language may have other ways of asking a question that expects a negative answer, for example, by changing the word order of a positive statement. Translate this in the way that would be clearest in your language. 14:20 n1tv rc://*/ta/man/translate/figs-nominaladj εἷς τῶν δώδεκα 1 See how you translated the phrase **the Twelve** in [3:16](../03/16.md). Alternate translation: “He is one of the twelve of you” 14:20 htn4 rc://*/ta/man/translate/figs-explicit ἐμβαπτόμενος μετ’ ἐμοῦ εἰς τὸ τρύβλιον 1 Part of the Passover meal involved **dipping** bread into a flavored sauce called haroseth sauce. Mark assumes that his readers will know this. If it would be helpful in your language, you could indicate that explicitly. Alternate translation: “dipping his bread into the bowl with me” -14:21 cif4 rc://*/ta/man/translate/figs-123person ὅτι ὁ μὲν Υἱὸς τοῦ Ἀνθρώπου ὑπάγει, καθὼς γέγραπται περὶ αὐτοῦ; οὐαὶ δὲ τῷ ἀνθρώπῳ ἐκείνῳ δι’ οὗ ὁ Υἱὸς τοῦ Ἀνθρώπου παραδίδοται 1 Jesus is speaking about himself in the third person. If it would be helpful in your language, you could translate this in the first person. Alternate translation: “For I, the Son of Man, am going away just as Scripture says about me, but woe to that man by whom I will be betrayed” +14:21 cif4 rc://*/ta/man/translate/figs-123person ὅτι ὁ μὲν Υἱὸς τοῦ Ἀνθρώπου ὑπάγει, καθὼς γέγραπται περὶ αὐτοῦ; οὐαὶ δὲ τῷ ἀνθρώπῳ ἐκείνῳ δι’ οὗ ὁ Υἱὸς τοῦ Ἀνθρώπου παραδίδοται 1 Jesus is speaking about himself in the third person. If it would be helpful in your language, you could translate this in the first person. Alternate translation: “For I, the Son of Man, depart just as it has been written about me, but woe to that man by whom I am handed over” 14:21 h35q Υἱὸς τοῦ Ἀνθρώπου & Υἱὸς τοῦ Ἀνθρώπου 1 See how you translated the title **Son of Man** in [2:10](../02/10.md). -14:21 q5l3 rc://*/ta/man/translate/figs-euphemism ὅτι ὁ μὲν Υἱὸς τοῦ Ἀνθρώπου ὑπάγει, καθὼς γέγραπται περὶ αὐτοῦ 1 Jesus uses the phrase **going away** to refer to his death. This is a polite way of referring to something unpleasant. If it would be helpful in your language, use a different polite way of referring to this or you could state this plainly. Alternate translation: “For the Son of Man will die just as the Scriptures say” -14:21 hl6z rc://*/ta/man/translate/figs-explicit καθὼς γέγραπται 1 Here, Mark uses **it is written** to mean that it is prophesied in the Old Testament Scriptures. Mark assumes that his readers will understand this. If it would be helpful in your language, you could use a comparable phrase that indicates that Mark is referring to an important text. Alternate translation: “just as it has been written in the Scriptures” +14:21 q5l3 rc://*/ta/man/translate/figs-euphemism ὅτι ὁ μὲν Υἱὸς τοῦ Ἀνθρώπου ὑπάγει, καθὼς γέγραπται περὶ αὐτοῦ 1 Jesus uses the word **departs** to refer to his death. This is a polite way of referring to something unpleasant. If it would be helpful in your language, use a different polite way of referring to this or you could state this plainly. Alternate translation: “For the Son of Man will die just as it has been written about him” +14:21 hl6z rc://*/ta/man/translate/figs-explicit καθὼς γέγραπται 1 Here, Mark uses **it has been written** to mean that it is prophesied in the Old Testament Scriptures. Mark assumes that his readers will understand this. If it would be helpful in your language, you could use a comparable phrase that indicates that Mark is referring to an important text. Alternate translation: “just as it has been written in the Scriptures” 14:21 b13q rc://*/ta/man/translate/figs-activepassive γέγραπται 1 If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. If you must state who did the action, Jesus implies that “people” did it. Alternate translation: “men inspired by God have written” -14:21 f51n rc://*/ta/man/translate/figs-activepassive δι’ οὗ ὁ Υἱὸς τοῦ Ἀνθρώπου παραδίδοται 1 If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Alternate translation: “who betrays him” or, if you decided to use the first person, “who betrays me” -14:21 ct78 rc://*/ta/man/translate/figs-explicit δι’ οὗ ὁ Υἱὸς τοῦ Ἀνθρώπου παραδίδοται 1 You can state this more directly. Alternate translation: “who is betraying the Son of Man” +14:21 f51n rc://*/ta/man/translate/figs-activepassive δι’ οὗ ὁ Υἱὸς τοῦ Ἀνθρώπου παραδίδοται 1 If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Alternate translation: “who hands him over” or, if you decided to use the first person, “who hands me over” +14:21 ct78 rc://*/ta/man/translate/figs-explicit δι’ οὗ ὁ Υἱὸς τοῦ Ἀνθρώπου παραδίδοται 1 You can state this more directly. Alternate translation: “who hands over the Son of Man” 14:22 ne53 rc://*/ta/man/translate/translate-unknown ἄρτον 1 The term **bread** refers to a loaf of bread, which is a lump of flour dough that a person has shaped and baked. The **bread** referred to here was a flat loaf of unleavened **bread** that was eaten as part of the Passover meal. Alternate translation: “a loaf of bread” 14:22 ukuc rc://*/ta/man/translate/figs-explicit ἄρτον 1 Since Jews did not eat **bread** made with yeast during this festival, this bread would not have had any yeast in it and it would have been flat. If it would be helpful in your language, you could indicate that explicitly. Alternate translation: “a loaf of unleavened bread” 14:22 oqv3 rc://*/ta/man/translate/figs-explicit εὐλογήσας 1 Mark assumes that his readers will know that the phrase **having blessed {it}** means that Jesus prayed to God before they ate the bread. Jewish people would have known that at the beginning of the Passover meal the host would begin the meal by praying a prayer of praise to God for the bread. If it would be helpful in your language, you could indicate that explicitly. Alternate translation: “and having prayed and given thanks to God for it” or “and having prayed a prayer of praise to God for it” @@ -1291,7 +1286,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 14:25 ue3j rc://*/ta/man/translate/figs-abstractnouns ἐν τῇ Βασιλείᾳ τοῦ Θεοῦ 1 See how you decided to translate the phrase **the kingdom of God** in [1:15](../01/15.md). If it would be helpful in your language to understand the abstract noun **kingdom**, you could express the idea behind it with a verb such as “rule” as modeled by the UST. 14:26 l996 rc://*/ta/man/translate/translate-unknown ὑμνήσαντες 1 A **hymn** is a song or poem that is sung to praise God. The Jews would traditionally sing a psalm from Psalms 113–118 at the end of the Passover meal, so the **hymn** that Jesus and his disciples sang was likely one of these psalms. If your readers would not be familiar with a **hymn**, you could use the name for religious songs in your culture, if you have them, or you could use a general expression. Alternate translation: “having sung a psalm” or “having sung a song of praise to God” 14:27 pu4s λέγει αὐτοῖς ὁ Ἰησοῦς 1 Alternate translation: “Jesus said to his disciples” -14:27 lty4 rc://*/ta/man/translate/figs-idiom πάντες σκανδαλισθήσεσθε 1 Here, **fall away** is an idiom meaning “to desert.” If it would be helpful in your language, you could use an equivalent idiom or use plain language. Alternate translation: “You will all leave me” +14:27 lty4 rc://*/ta/man/translate/figs-metaphor πάντες σκανδαλισθήσεσθε 1 Here Jesus speaks as if his disciples were going to **stumble**. He means that they will reject and desert him because of what will happen to him. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “You all will desert me” or “You all will run away from me” 14:27 gkb5 rc://*/ta/man/translate/writing-quotations γέγραπται 1 Here, Mark uses **it is written** to introduce a quotation from an Old Testament passage of Scripture, ([Zechariah 13:7](../zec/13/07.md)). If it would be helpful in your language, you could use a comparable phrase that indicates that Mark is quoting from an important text. Alternate translation: “it is written in God’s Word” or “it is written by Zechariah the prophet” 14:27 jp51 rc://*/ta/man/translate/figs-activepassive γέγραπται 1 If your language does not use the passive form in this way, you can express the idea in active form, as modeled by the UST, or in another way that is natural in your language. If you must state who did the action, Jesus implies that “Zechariah” did it. Alternate translation: “regarding what would happen to the Messiah and his followers, Zechariah wrote” 14:27 qzzv rc://*/ta/man/translate/figs-quotesinquotes ὅτι γέγραπται, πατάξω τὸν ποιμένα καὶ τὰ πρόβατα διασκορπισθήσονται 1 If it would be helpful in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “because Zechariah the prophet wrote that God would strike the shepherd and the sheep would be scattered” or “because Zechariah the prophet predicted in the Scriptures that God would strike the shepherd and the sheep would be scattered” @@ -1300,7 +1295,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 14:28 dm1q rc://*/ta/man/translate/figs-explicit ἐγερθῆναί με 1 The phrase **raised up** means to having become alive again after having died. If it would be helpful in your language, you could express that explicitly. Alternate translation: “I am made alive again” 14:28 qi4g rc://*/ta/man/translate/figs-activepassive τὸ ἐγερθῆναί με 1 If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. If you must state who did the action, Jesus implies that God will do it. Alternate translation: “God raises me from the dead” 14:29 op1t rc://*/ta/man/translate/figs-explicit πάντες 1 By using the word **all** in this context, the implication is that **Peter** is referring to “all the other disciples.” If it would be helpful in your language, you could express that explicitly. Alternate translation: “all the other disciples” -14:29 j961 rc://*/ta/man/translate/figs-idiom σκανδαλισθήσονται 1 See how you translated the phrase **fall away** in [14:27](../14/27.md). Alternate translation: “leave you” +14:29 j961 rc://*/ta/man/translate/figs-metaphor σκανδαλισθήσονται 1 See how you translated the phrase **will be caused to stumble** in [14:27](../14/27.md). Alternate translation: “leave you” 14:29 div5 rc://*/ta/man/translate/figs-ellipsis οὐκ ἐγώ 1 In the phrase **not I**, Peter is leaving out some of the words that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the context. Alternate translation: “I will not fall away” or “I will not forsake you” 14:30 z2q9 ἀμὴν, λέγω σοι 1 See how you translated the statement **Truly I say to you** in [3:28](../03/28.md). 14:30 i4g3 rc://*/ta/man/translate/translate-unknown ἀλέκτορα φωνῆσαι 1 See how you translated the similar phrase “rooster crowing” in [13:35](../13/35.md). @@ -1309,7 +1304,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 14:32 ni66 rc://*/ta/man/translate/figs-go ἔρχονται 1 # Connecting Statement:\n\nYour language may say “went” rather than **come** or “came” in contexts such as this. Use whichever is more natural. Alternate translation: “they went” or “they go” 14:34 eyw3 rc://*/ta/man/translate/figs-synecdoche ἐστιν ἡ ψυχή μου 1 By using the phrase **My soul**, Jesus is speaking of his entire self by referring to one part of himself, his **soul**. If it would be helpful in your language, you could use an equivalent expression from your culture or use plain language, as modeled by the UST. 14:34 krj1 rc://*/ta/man/translate/figs-abstractnouns ψυχή μου 1 If your language does not use an abstract noun for the idea of **soul**, you can express the same idea in another way, as modeled by the UST. -14:34 ic1g rc://*/ta/man/translate/figs-hyperbole ἕως θανάτου 1 Jesus is using the phrase **even to death** to describe the extent of his grief. Jesus is exaggerating in order to show the depth of the distress and sorrow that he feels. If it would be helpful in your language, you could use an equivalent expression from your language that expresses great sorrow, or you could turn the phrase **even to death** into a simile, as modeled by the UST. Alternate translation: “and I have so much grief that it makes me feel like I am near death” +14:34 ic1g rc://*/ta/man/translate/figs-hyperbole ἕως θανάτου 1 Jesus is using the phrase **to death** to describe the extent of his grief. Jesus is exaggerating in order to show the depth of the distress and sorrow that he feels. If it would be helpful in your language, you could use an equivalent expression from your language that expresses great sorrow, or you could turn the phrase **to death** into a simile, as modeled by the UST. Alternate translation: “and I have so much grief that it makes me feel like I am near death” 14:35 nk8l rc://*/ta/man/translate/figs-explicit εἰ δυνατόν ἐστιν 1 Alternate translation: “if possible” 14:35 wc6d rc://*/ta/man/translate/figs-idiom παρέλθῃ & ἡ ὥρα 1 Jesus is using the term **hour** to refer to a specific time at which an event or events would take place. Here, the phrase **the hour** refers specifically to the time of Jesus’ suffering. If it would be helpful in your language, you could state the meaning in plain language, as the UST models. 14:35 gj74 rc://*/ta/man/translate/figs-metonymy παρέλθῃ ἀπ’ αὐτοῦ ἡ ὥρα 1 Here, Jesus is referring to the events that would take place during the upcoming hours as if they were the **hour** itself. Because Jesus is associating the upcoming events with the time of the events themselves, by asking that **the hour might pass**, Jesus is actually asking that the events themselves would not happen. If it would be helpful in your language, you could use an equivalent expression or use plain language. Alternate translation: “the upcoming events would pass from him” or “he would not have to experience the upcoming things which he knew he was going to have to suffer” @@ -1339,31 +1334,30 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 14:41 msb2 rc://*/ta/man/translate/figs-exclamations ἰδοὺ 1 **Behold** is an exclamation word that communicates that the listeners should pay attention. Use an exclamation that is natural in your language for communicating this, as modeled by the UST. 14:41 khqg ὁ Υἱὸς τοῦ Ἀνθρώπου 1 See how you translated the title **Son of Man** in [2:10](../02/10.md). 14:41 h5u5 rc://*/ta/man/translate/figs-123person ὁ Υἱὸς τοῦ Ἀνθρώπου 1 By calling himself **the Son of Man** Jesus is referring to himself in the third person. If it would be helpful in your language, you can use the first person, as modeled by the UST. -14:41 eg9m rc://*/ta/man/translate/figs-activepassive παραδίδοται ὁ Υἱὸς τοῦ Ἀνθρώπου εἰς τὰς χεῖρας τῶν ἁμαρτωλῶν 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “someone is about to betray the Son of Man into the hands of sinners” -14:41 uyzf παραδίδοται 1 See how you translated the word **betrayed** in [3:19](../03/19.md), where it used with the same meaning as it is here. -14:41 mcns rc://*/ta/man/translate/figs-metonymy εἰς τὰς χεῖρας τῶν ἁμαρτωλῶν 1 Here, **hands** is a metonym for control. See how you translated **hands** in [9:31](../09/31.md), where it is used with the same figurative sense. Alternate translation: “into the control of sinners” or “into the custody of sinners” +14:41 eg9m rc://*/ta/man/translate/figs-activepassive παραδίδοται ὁ Υἱὸς τοῦ Ἀνθρώπου εἰς τὰς χεῖρας τῶν ἁμαρτωλῶν 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “someone is about to hand over the Son of Man into the hands of the sinners” +14:41 uyzf παραδίδοται 1 See how you translated the phrase “betrayed him” in [3:19](../03/19.md), where it is used with the same meaning as it is here. +14:41 mcns rc://*/ta/man/translate/figs-metonymy εἰς τὰς χεῖρας τῶν ἁμαρτωλῶν 1 Here, **hands** is a metonym for control. See how you translated **hands** in [9:31](../09/31.md), where it is used with the same figurative sense. Alternate translation: “into the control of the sinners” or “into the custody of the sinners” 14:42 ruj7 rc://*/ta/man/translate/figs-exclamations ἰδοὺ 1 See how you translated the word **Behold** in [14:41](../14/41.md). 14:42 vkzb ὁ 1 Alternate translation: “the person” -14:42 qmm4 παραδιδούς 1 See how you translated the word **betrayed** in [3:19](../03/19.md), where it used with a similar meaning as the word **betraying** here. +14:42 qmm4 παραδιδούς 1 See how you translated the phrase “handed him over” in [3:19](../03/19.md). 14:43 ytk9 rc://*/ta/man/translate/grammar-connect-time-sequential εὐθὺς 1 See how you translated the word **immediately** in [1:10](../01/10.md). 14:43 nz4t rc://*/ta/man/translate/figs-nominaladj τῶν δώδεκα 1 # Connecting Statement:\n\nSee how you translated the phrase **the Twelve** in [3:16](../03/16.md). -14:44 r9cp rc://*/ta/man/translate/writing-background δεδώκει δὲ ὁ παραδιδοὺς αὐτὸν σύσσημον αὐτοῖς λέγων, ὃν ἂν φιλήσω, αὐτός ἐστιν; κρατήσατε αὐτὸν, καὶ ἀπάγετε ἀσφαλῶς 1 To help his readers understand what happens next, Mark provides this background information about how Judas had arranged his betrayal of Jesus with the Jewish leaders. Here Mark uses the word **Now** to introduce the background information which he gives in the rest of this verse. Use the natural form in your language for expressing background information. Alternate translation: “Now Judas, who was going to betray Jesus, gave this sign to those who were going to arrest Jesus. Judas said, ‘Whomever I may kiss, he it is. Seize him and lead him away securely’” -14:44 bvwx rc://*/ta/man/translate/writing-pronouns αὐτὸν 1 The pronoun **his** refers to Jesus. If it would be helpful in your language, you could say the meaning explicitly, as modeled by the UST. -14:44 bzj2 rc://*/ta/man/translate/figs-explicit ὁ παραδιδοὺς αὐτὸν 1 The phrase **his betrayer** refers to Judas. If it would be helpful in your language, you could express that explicitly, as modeled by the UST. -14:44 lsh3 rc://*/ta/man/translate/figs-explicit αὐτός ἐστιν 1 The phrase **he it is** refers to Jesus, the man that Judas was going to identify. If it would be helpful in your language, you could express that explicitly. Alternate translation: “he is the one you should arrest” -14:45 qjh9 rc://*/ta/man/translate/figs-go προσελθὼν 1 Your language may say “went” rather than **come** in contexts such as this. Use whichever is more natural. Alternate translation: “having gone up” +14:44 r9cp rc://*/ta/man/translate/writing-background δεδώκει δὲ ὁ παραδιδοὺς αὐτὸν σύσσημον αὐτοῖς λέγων, ὃν ἂν φιλήσω, αὐτός ἐστιν; κρατήσατε αὐτὸν, καὶ ἀπάγετε ἀσφαλῶς 1 To help his readers understand what happens next, Mark provides this background information about how Judas had arranged his betrayal of Jesus with the Jewish leaders. Here Mark uses the word **Now** to introduce the background information which he gives in the rest of this verse. Use the natural form in your language for expressing background information. Alternate translation: “Now Judas, who was going to hand Jesus over, gave this signal to those who were going to arrest Jesus. Judas said, ‘Whomever I may kiss, he it is. Seize him and lead him away securely’” +14:44 bvwx rc://*/ta/man/translate/writing-pronouns αὐτὸν 1 The pronoun **him** refers to Jesus. If it would be helpful in your language, you could say the meaning explicitly, as modeled by the UST. +14:44 bzj2 rc://*/ta/man/translate/figs-explicit ὁ παραδιδοὺς αὐτὸν 1 The phrase **the one handing him over** refers to Judas. If it would be helpful in your language, you could express that explicitly, as modeled by the UST. +14:44 lsh3 rc://*/ta/man/translate/figs-explicit αὐτός ἐστιν 1 The phrase **is he** refers to Jesus, the man that Judas was going to identify. If it would be helpful in your language, you could express that explicitly. Alternate translation: “is the one you should arrest” 14:45 tpd4 Ῥαββεί 1 See how you translated the title **Rabbi** in [9:5](../09/05.md). 14:46 gszh rc://*/ta/man/translate/figs-idiom ἐπέβαλαν τὰς χεῖρας αὐτῶν καὶ ἐκράτησαν αὐτόν 1 Here, **laid hands on** is an idiom which means to take hold of a person. If it would be helpful in your language, you could use an equivalent idiom or use plain language. Alternate translation: “took hold of Jesus and seized him in order to take him into custody” 14:46 y5qv rc://*/ta/man/translate/figs-parallelism ἐπέβαλαν τὰς χεῖρας αὐτῶν καὶ ἐκράτησαν αὐτόν 1 The phrases, **laid hands on him** and **seized him** mean the same thing. If saying the same thing twice might be confusing for your readers, you could combine these phrases into one. Alternate translation: “seized Jesus” or “seized him” or “took hold of Jesus in order to arrest him” 14:47 m6b9 τῶν 1 Alternate translation: “of the people who were” 14:48 gv6e ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν αὐτοῖς 1 Alternate translation: “Jesus said to the crowd” 14:48 eq25 rc://*/ta/man/translate/figs-rquestion ὡς ἐπὶ λῃστὴν ἐξήλθατε μετὰ μαχαιρῶν καὶ ξύλων συνλαβεῖν με? 1 Jesus is not asking for information, but is using the question form here as an emphatic way to rebuke the crowd. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way, as modeled by the UST. Alternate translation: “It is ridiculous that you come here to seize me with swords and clubs as if I were a robber!” -14:48 djp0 rc://*/ta/man/translate/figs-go ἐξήλθατε 1 Your language may say “go” rather than **come** in contexts such as this. Use whichever is more natural. Alternate translation: “Did you go out” +14:48 djp0 rc://*/ta/man/translate/figs-go ἐξήλθατε 1 Your language may say “gone” rather than **come** in contexts such as this. Use whichever is more natural. Alternate translation: “have you gone out” 14:49 my05 rc://*/ta/man/translate/figs-synecdoche τῷ ἱερῷ 1 Only priests were allowed to enter the temple building, so by saying **the temple**, Jesus means the temple courtyard. He is using the word for the entire building to refer to one part of it. If it would be helpful in your language, you could express this explicitly, as modeled by the UST. 14:49 t9d8 rc://*/ta/man/translate/figs-ellipsis ἀλλ’ ἵνα πληρωθῶσιν αἱ Γραφαί 1 Jesus’ words **But so that the Scriptures might be fulfilled** could: (1) be an ellipsis. If this is the case, then Jesus is leaving out some of the words that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply these words. Matthew, in his parallel account in [Matt 26:56](../mat/26/56.md), supplies the words “all this has happened” between the words **But** and **so that**, so if this is an ellipsis these are the words that should be supplied. Alternate translation: “But all this has happened so that the Scriptures might be fulfilled” or “But, so that the Scriptures might be fulfilled, all this has happened” (2) instead be translated with an imperatival meaning as “But let the Scriptures be fulfilled.” Alternate translation: “But let the Scriptures be fulfilled” 14:49 d8wh rc://*/ta/man/translate/figs-activepassive πληρωθῶσιν αἱ Γραφαί 1 If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Jesus implies that both God and sinful humans are acting to fulfill Scripture. God is intentionally acting to fulfill Scripture by leading Jesus to be willing to die and not flee from those trying to kill him. Sinful humans are also acting to fulfill Scripture even though they do not know that they are fulfilling what God had foretold in the Old Testament would happen to the Messiah. Because of this, if you must state who did the action, it would be best to translate this in a way that includes both or allows for both. Alternate translation: “God might fulfill through the acts of sinful men what has been foretold in the Scriptures” 14:50 pk0i rc://*/ta/man/translate/writing-pronouns αὐτὸν 1 The pronoun **him** refers to Jesus. If it would be helpful in your language, you could indicate that explicitly. Alternate translation: “Jesus” -14:50 gqz8 rc://*/ta/man/translate/figs-explicit ἔφυγον πάντες 1 The phrase **they all** refers to Jesus’ 12 disciples. If it would be helpful in your language, you could indicate that explicitly. Alternate translation: “all Jesus’ disciples ran away” +14:50 gqz8 rc://*/ta/man/translate/figs-explicit ἔφυγον πάντες 1 The phrase **they all** refers to Jesus’ 12 disciples. If it would be helpful in your language, you could indicate that explicitly. Alternate translation: “all Jesus’ disciples fled” 14:51 y5yt rc://*/ta/man/translate/translate-unknown σινδόνα 1 The term **linen** refers to a high quality cloth made from the fibers of the flax plant. If you do not have **linen** in your region and/or your readers would be unfamiliar with this term, you could use a general expression. Alternate translation: “a garment made of fine cloth” or “a garment made of good cloth” 14:51 nag4 κρατοῦσιν αὐτόν 1 Alternate translation: “the men seized that man” 14:53 ze1s rc://*/ta/man/translate/figs-explicit ἀπήγαγον τὸν Ἰησοῦν 1 If it would be helpful in your language, you could state more explicitly what the phrase **they led Jesus away** means. Alternate translation: “they took Jesus from where they had arrested him” @@ -1373,7 +1367,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 14:55 wlp4 rc://*/ta/man/translate/figs-explicit ἐζήτουν κατὰ τοῦ Ἰησοῦ μαρτυρίαν, εἰς τὸ θανατῶσαι αὐτόν 1 The phrase **seeking testimony against** means that the chief priests and the Sanhedrin was seeking evidence against Jesus that they could bring to the Roman authorities and use it to accuse Jesus. This was not an official trial. If it would be helpful in your language, you could express that explicitly. Alternate translation: “were looking for evidence against Jesus so that they could have him put to death” 14:55 xp1q rc://*/ta/man/translate/figs-abstractnouns μαρτυρίαν 1 If your language does not use an abstract noun for the idea of **testimony**, you can express the idea behind this word by using a verbal phrase, as modeled by the UST, or by expressing the idea in some other way that is natural in your language. 14:55 yew5 rc://*/ta/man/translate/figs-abstractnouns εἰς τὸ θανατῶσαι αὐτόν 1 If your language does not use an abstract noun for the idea of **death**, you can express the idea behind this word by using a verb form such as “kill” or by expressing it some other way. Alternate translation: “so that they could have him killed” -14:56 quw1 rc://*/ta/man/translate/figs-abstractnouns καὶ ἴσαι αἱ μαρτυρίαι οὐκ ἦσαν 1 If your language does not use an abstract noun for the idea of **testimony**, you can express the idea behind this word by using a verbal phrase, as modeled by the UST, or by expressing the idea in some other way that is natural in your language. See how you translated the word **testimony** in [14:55](../14/55.md). Alternate translation: “but what they said against Jesus was not the same” or “but when they testified against Jesus, they contradicted each other” or “but when they testified against Jesus, their testimonies were not consistent with each other” +14:56 quw1 rc://*/ta/man/translate/figs-abstractnouns καὶ ἴσαι αἱ μαρτυρίαι οὐκ ἦσαν 1 If your language does not use an abstract noun for the idea of **testimonies**, you can express the idea behind this word by using a verbal phrase, as modeled by the UST, or by expressing the idea in some other way that is natural in your language. See how you translated the word **testimonies** in [14:55](../14/55.md). Alternate translation: “but what they said against Jesus was not the same” or “but when they testified against Jesus, they contradicted each other” or “but when they testified against Jesus, their testimonies were not consistent with each other” 14:57 vulz ἐψευδομαρτύρουν 1 See how you translated the word **testifying** in [14:56](../14/56.md). 14:58 nbvu rc://*/ta/man/translate/figs-quotesinquotes ὅτι ἡμεῖς ἠκούσαμεν αὐτοῦ λέγοντος, ὅτι ἐγὼ καταλύσω τὸν ναὸν τοῦτον, τὸν χειροποίητον, καὶ διὰ τριῶν ἡμερῶν ἄλλον ἀχειροποίητον οἰκοδομήσω 1 If the direct quotation inside a direct quotation would be confusing in your language, you could translate the second direct quotation as an indirect quotation. Alternate translation: “We heard him saying that he will destroy this temple made with hands and in three days will build another made without hands” 14:58 f82e rc://*/ta/man/translate/figs-exclusive ἡμεῖς 1 The pronoun **We** refers to the people who falsely testified against Jesus. It does not include the people to whom they are speaking. If your language requires you to mark such forms, **We** would be exclusive here. @@ -1381,15 +1375,15 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 14:58 hm5e rc://*/ta/man/translate/figs-ellipsis ἄλλον 1 By saying **another**, Jesus is leaving out a word that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply the word “temple” from the context, as modeled by the UST. 14:58 v4ny rc://*/ta/man/translate/figs-extrainfo ἄλλον ἀχειροποίητον οἰκοδομήσω 1 By saying **another made without hands**, Jesus is referring to his body which God would bring back to life after **three days**. Because this is a direct quote of something that Jesus said, you should keep this information implicit in your translation. 14:59 atbz rc://*/ta/man/translate/figs-abstractnouns ἡ μαρτυρία 1 See how you translated the word **testimony** in [14:55](../14/55.md). -14:60 d7i8 καταμαρτυροῦσιν 1 # Connecting Statement:\n\nSee how you translated the word **testifying** in [14:56](../14/56.md). +14:60 d7i8 οὗτοί & καταμαρτυροῦσιν 1 # Connecting Statement:\n\nSee how you translated the word **testifying** in [14:56](../14/56.md). 14:61 p8b5 rc://*/ta/man/translate/figs-doublet ὁ & ἐσιώπα, καὶ οὐκ ἀπεκρίνατο οὐδέν 1 The phrases **he was silent** and the phrase **did not answer** mean basically the same thing. The repetition is used to emphasize that Jesus did not respond to any of the false accusations that were being made against him. If your language does not use repetition to do this, you can use one phrase and provide emphasis in another way. Alternate translation: “he did not reply to anything that was said against him at all!” or “Jesus did not reply to a single thing that was said against him!” 14:61 o27t rc://*/ta/man/translate/figs-explicit ὁ Υἱὸς τοῦ Εὐλογητοῦ 1 Here, the title **the Blessed One** is a way of referring to God, so when the **high priest** asks Jesus if he is **the Son of the Blessed One**, he is asking Jesus if he is “the Son of God.” If it would be helpful in your language, you could indicate that explicitly, as modeled by the UST. 14:62 c212 τὸν Υἱὸν τοῦ Ἀνθρώπου 1 See how you translated the title **the Son of Man** in [2:10](../02/10.md). 14:62 yhhk rc://*/ta/man/translate/figs-123person τὸν Υἱὸν τοῦ Ἀνθρώπου 1 By calling himself **the Son of Man**, Jesus is referring to himself in the third person. If it would be helpful in your language, you can use the first person, as modeled by the UST. 14:62 d5qm rc://*/ta/man/translate/translate-symaction ἐκ δεξιῶν καθήμενον τῆς δυνάμεως 1 To sit **at the right hand** of God is a symbolic act of receiving great honor and authority from God. If there is a gesture with a similar meaning in your culture, you could consider using it here in your translation, or you could use plain language to express what **sitting at the right hand** of someone meant in Jesus’ culture. Alternate translation: “sitting in a place of honor beside the all-powerful God” or “sitting in a place of honor next to the all-powerful God” 14:62 e1xd rc://*/ta/man/translate/figs-metonymy ἐκ δεξιῶν καθήμενον τῆς δυνάμεως 1 By using the phrase **of power**, Jesus is referring to God by association with his **power**. If it would be helpful in your language, you could use an equivalent expression from your culture that expresses power, or you could use plain language. Alternate translation: “sitting at the right hand of God” or “sitting at the right hand of God who is powerful” -14:63 jz48 rc://*/ta/man/translate/translate-symaction διαρρήξας τοὺς χιτῶνας αὐτοῦ 1 In Jesus’ culture the act of tearing one’s clothes was a symbolic act done to show outrage or grief. If there is a gesture with a similar meaning in your culture, you could use it here in your translation, or you could use plain language to express what tearing one’s clothes meant in Jesus’ culture. Alternate translation: “having torn his garments in outrage” -14:63 afd3 rc://*/ta/man/translate/figs-rquestion τί ἔτι χρείαν ἔχομεν μαρτύρων? 1 By saying **What need do we still have of witnesses?**, the high priest is not asking for information but is using the question form here for emphasis. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “We certainly do not need any more people who will testify against this man!” +14:63 jz48 rc://*/ta/man/translate/translate-symaction διαρρήξας τοὺς χιτῶνας αὐτοῦ 1 In Jesus’ culture the act of tearing one’s clothing was a symbolic act done to show outrage or grief. If there is a gesture with a similar meaning in your culture, you could use it here in your translation, or you could use plain language to express what tearing one’s clothes meant in Jesus’ culture. Alternate translation: “having torn his tunics in outrage” +14:63 afd3 rc://*/ta/man/translate/figs-rquestion τί ἔτι χρείαν ἔχομεν μαρτύρων? 1 By saying **Why do we still have need of witnesses?**, the high priest is not asking for information but is using the question form here for emphasis. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “We certainly do not need any more people who will testify against this man!” 14:64 zwf9 rc://*/ta/man/translate/figs-explicit ἠκούσατε τῆς βλασφημίας 1 This refers to what Jesus had said, which the high priest labelled as blasphemy. If it would be helpful in your language, you could indicate that explicitly. Alternate translation: “You have heard the blasphemy he has spoken” 14:64 fu4g rc://*/ta/man/translate/figs-abstractnouns ἔνοχον εἶναι θανάτου 1 If your language does not use an abstract noun for the idea of **death**, you can express the same idea with a verbal form. Alternate translation: “and said he deserved to be executed” 14:65 y1s4 ἤρξαντό τινες 1 Alternate translation: “some of those present” or “some of the people there” @@ -1410,15 +1404,15 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 15:1 xz7c rc://*/ta/man/translate/figs-explicit δήσαντες τὸν Ἰησοῦν, ἀπήνεγκαν 1 The Jewish religious leaders commanded that Jesus should be **bound** but did not bind him themselves. It would have been the guards who actually bound Jesus and **led {him} away**. If it would be helpful in your language, you could indicate this in your translation, as modeled by the UST. Alternate translation: “commanded the guards to bind Jesus and then the guards bound him and led him away” 15:1 v2yf παρέδωκαν Πειλάτῳ 1 Alternate translation: “delivered him over to Pilate” or “transferred control of Jesus to Pilate” 15:2 kn7i rc://*/ta/man/translate/figs-hendiadys ἀποκριθεὶς αὐτῷ λέγει 1 Together the two words **answering** and **says** mean that Jesus responded to what Pilate asked him. If it would be helpful in your language, you could use an equivalent idiom or use plain language. Alternate translation: “responding to him, says” -15:2 dh6n rc://*/ta/man/translate/figs-idiom σὺ λέγεις 1 **You say so** is an idiom. Jesus is using it to acknowledge that what Pilate has said is true. If it would be helpful in your language, you could use an equivalent idiom or use plain language. Alternate translation: “Yes, it is as you say” +15:2 dh6n rc://*/ta/man/translate/figs-idiom σὺ λέγεις 1 **You say {it}** is an idiom. Jesus is using it to acknowledge that what Pilate has said is true. If it would be helpful in your language, you could use an equivalent idiom or use plain language. Alternate translation: “Yes, it is as you say” 15:3 b9sj rc://*/ta/man/translate/grammar-connect-time-background καὶ κατηγόρουν αὐτοῦ οἱ ἀρχιερεῖς πολλά 1 Mark is providing this background information to help readers understand what happens next. Use a natural way in your language for introducing background information. Alternate translation: “Now the chief priests were accusing Jesus of many things” 15:3 ue18 κατηγόρουν αὐτοῦ & πολλά 1 Alternate translation: “were accusing Jesus of many things” or “were saying that Jesus had done many wrong things” 15:4 s2as οὐκ ἀποκρίνῃ οὐδέν? 1 Alternate translation: “Are you not going to respond to anything they have said?” 15:5 way9 ὁ δὲ Ἰησοῦς οὐκέτι οὐδὲν ἀπεκρίθη 1 Alternate translation: “But Jesus made no further reply” -15:6 ul19 rc://*/ta/man/translate/writing-background κατὰ δὲ ἑορτὴν, ἀπέλυεν αὐτοῖς ἕνα δέσμιον, ὃν παρῃτοῦντο 1 The word **Now** is used here to mark a break in the main story line as Mark shifts to telling background information about Pilate’s tradition of releasing a prisoner at feasts. Mark is providing background information in this verse to help readers understand what happens next. Use a natural way in your language for introducing background information. Alternate translation: “It was Pilate’s custom to release to them a prisoner of their choice during the festival” +15:6 ul19 rc://*/ta/man/translate/writing-background κατὰ δὲ ἑορτὴν, ἀπέλυεν αὐτοῖς ἕνα δέσμιον, ὃν παρῃτοῦντο 1 The word **Now** is used here to mark a break in the main story line as Mark shifts to telling background information about Pilate’s tradition of releasing a prisoner at feasts. Mark is providing background information in this verse to help readers understand what happens next. Use a natural way in your language for introducing background information. Alternate translation: “It was Pilate’s custom to release to them a prisoner of their choice at the festival” 15:7 pdy3 rc://*/ta/man/translate/writing-background δὲ 1 The word **Now** is used here to mark a continuation of the break in the main story line which began in the preceding verse. Mark introduces more background information, this time about Barabbas, to help readers understand what happens next. Use a natural way in your language for introducing background information. Alternate translation: “And” 15:7 lx8n rc://*/ta/man/translate/figs-activepassive λεγόμενος 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “who bore the name” -15:7 wvzq rc://*/ta/man/translate/figs-activepassive δεδεμένος 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. If you must state who did the action, Mark implies that “the Roman authorities” had soldiers do it. Alternate translation: “whom the Roman soldiers tied up and put” +15:7 wvzq rc://*/ta/man/translate/figs-activepassive δεδεμένος 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. If you must state who did the action, Mark implies that “the Roman authorities” had soldiers do it. Alternate translation: “whom the Roman soldiers had bound” 15:7 iofn rc://*/ta/man/translate/figs-abstractnouns φόνον πεποιήκεισαν 1 If your language does not use an abstract noun for the idea of **murder**, you can express the same idea with a verbal form, as modeled by the UST. 15:8 a4xb rc://*/ta/man/translate/figs-go ἀναβὰς 1 Your language may say “having gone up” rather than **having come up** in contexts such as this. Use whichever is more natural. Alternate translation: “having gone up” 15:9 o3j4 rc://*/ta/man/translate/figs-hendiadys ἀπεκρίθη αὐτοῖς λέγων 1 When translating the phrase **answered them, saying** see how you translated the similar phrase “answering him, says” in [15:2](../15/02.md). Alternate translation: “responded to them” @@ -1435,23 +1429,23 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 15:13 nwms rc://*/ta/man/translate/figs-imperative σταύρωσον αὐτόν 1 Here, the word **Crucify** is an imperative, but since the crowd cannot command Pilate to do this, you could translate the phrase **Crucify him** as an expression of what they want. Alternate translation: “We want you to nail him to a cross to execute him” 15:14 e55i σταύρωσον αὐτόν 1 See how you translated the phrase **Crucify him** in [15:13](../15/13.md). 15:15 qt8y τῷ ὄχλῳ τὸ ἱκανὸν ποιῆσαι 1 Alternate translation: “to make the crowd happy by doing what they wanted him to do” -15:15 fwg6 rc://*/ta/man/translate/figs-explicit τὸν Ἰησοῦν φραγελλώσας 1 Mark assumes that his readers will know that Pilate did not actually flog **Jesus**, and he assumes his readers will know that Pilate ordered his soldiers to do it. If it would be helpful in your language, you could indicate that explicitly, as modeled by the UST. +15:15 fwg6 rc://*/ta/man/translate/figs-explicit φραγελλώσας 1 Mark assumes that his readers will know that Pilate did not actually flog **Jesus**, and he assumes his readers will know that Pilate ordered his soldiers to do it. If it would be helpful in your language, you could indicate that explicitly, as modeled by the UST. 15:15 yzn5 rc://*/ta/man/translate/translate-unknown φραγελλώσας 1 If your readers would not be familiar with this form of punishment, you could explain explicitly what flogging was. Flogging was a Roman penalty in which they whipped a person with a whip to which were attached pieces of bone and metal to increase the whip’s capacity to do harm to the person being flogged. Alternate translation: “having whipped Jesus with a whip with pieces of bone and metal attached to it” or “having whipped Jesus with a whip to which was attached pieces of bone and metal” -15:15 w1sl rc://*/ta/man/translate/grammar-connect-logic-goal καὶ παρέδωκεν τὸν Ἰησοῦν φραγελλώσας, ἵνα σταυρωθῇ 1 The phrase **so that** introduces a purpose clause. With the phrase **so that he might be crucified**, Mark is stating the purpose for which Pilate** handed over Jesus**. Use a natural way in your language for introducing a purpose clause. Alternate translation: “and after having Jesus flogged, he handed Jesus over to them in order that they might crucify him” +15:15 w1sl rc://*/ta/man/translate/grammar-connect-logic-goal καὶ παρέδωκεν τὸν Ἰησοῦν φραγελλώσας, ἵνα σταυρωθῇ 1 The phrase **so that** introduces a purpose clause. With the phrase **so that he might be crucified**, Mark is stating the purpose for which Pilate **handed Jesus over**. Use a natural way in your language for introducing a purpose clause. Alternate translation: “and after having Jesus flogged, he handed Jesus over to them in order that they might crucify him” 15:15 r9id rc://*/ta/man/translate/figs-activepassive σταυρωθῇ 1 If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. If you must state who did the action, Mark implies that Pilate’s “soldiers” did it. Alternate translation: “his soldiers might take him away and crucify him” -15:16 eg6x rc://*/ta/man/translate/writing-background ὅ ἐστιν πραιτώριον 1 By clarifying **(that is, the Praetorium)**, Mark explains that **the palace** is the official residence of the Roman governor. This background information is given to help his readers understand exactly what he means by using the word **palace**. Use the natural form in your language for expressing background information. Alternate translation: “which is, the Praetorium” +15:16 eg6x rc://*/ta/man/translate/writing-background ὅ ἐστιν πραιτώριον 1 By clarifying **(that is, the Praetorium)**, Mark explains that **the courtyard** is part of the official residence of the Roman governor. This background information is given to help his readers understand exactly what he means by using the word **courtyard**. Use the natural form in your language for expressing background information. Alternate translation: “which is, the Praetorium” 15:16 lb2x rc://*/ta/man/translate/figs-explicit πραιτώριον 1 The **Praetorium** was where the Roman governor stayed when he was in Jerusalem and where the soldiers in Jerusalem lived. Mark assumes that his readers will know what the **Praetorium** is. If it would be helpful in your language, you could express that explicitly. Alternate translation: “the palace where the governor and his soldiers lived” or “the Roman governor’s residence” 15:16 b5gs rc://*/ta/man/translate/figs-explicit ὅλην τὴν σπεῖραν 1 Mark assumes that his readers will know that a **cohort** was a unit of Roman soldiers. A **cohort** normally numbered around 600 men but could sometimes refer to a number as small as 200 men. Here, by saying **the whole cohort**, Mark most likely means all the soldiers from the **cohort** who were on duty at that time. If it would be helpful in your language, you could indicate explicitly that a **cohort** was a unit of Roman soldiers. Additionally, you could also say explicitly that it was only the soldiers who were on duty who were called together, as modeled by the UST. Alternate translation: “the whole unit of soldiers” or “the whole unit of soldiers who were on duty there” 15:17 tn33 rc://*/ta/man/translate/figs-explicit ἐνδιδύσκουσιν αὐτὸν πορφύραν, καὶ περιτιθέασιν αὐτῷ πλέξαντες ἀκάνθινον στέφανον 1 In Roman culture, a **purple robe** and a **crown** were worn by kings. The soldiers put a **crown** made from **thorns** and a **purple robe** on Jesus in order to mock him. If it would be helpful in your language, you could express the meaning explicitly. It may be helpful to your readers to make this a separate sentence. Alternate translation: “they put a purple robe on him and placed on his head a crown that they had made by twisting thorns together. They did these things in order to mock him by pretending that they believed he really was a king” 15:17 ly5a rc://*/ta/man/translate/translate-unknown πορφύραν 1 The word **purple** denotes a color. If your readers would be unfamiliar with the color **purple**, you could use the closest equivalent color that your readers would be familiar with such as “crimson” or “scarlet” (“crimson” and “scarlet” are two different names for the same color) since Matthew records in [Matt 27:28](../mat/27/28.md) that the color of the robe was “scarlet.” The fact that Matthew and Mark use a different color to describe the color of the same robe probably means that its color closely resembled both “scarlet” and **purple**. If your readers would be unfamiliar with these colors, you could use the closest equivalent color that they would be familiar with, such as “red” or “dark red.” Alternate translation: “dark red” or “red” or “crimson” or “scarlet” -15:17 xfk8 rc://*/ta/man/translate/figs-synecdoche πλέξαντες ἀκάνθινον στέφανον 1 Mark uses the word **thorns** to refer to small branches with **thorns** on them. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “a crown twisted together from thorny branches” -15:18 ft1j rc://*/ta/man/translate/figs-irony ἀσπάζεσθαι αὐτόν, Χαῖρε, Βασιλεῦ τῶν Ἰουδαίων 1 The word **Hail** was a common greeting, but the soldiers used this greeting in order to mock Jesus. They did not believe that Jesus was really the **King of the Jews**. They actually meant to communicate the opposite of the literal meaning of their words. If it would be helpful in your language, you could provide a brief explanation. Alternate translation: “to salute him by saying in a mocking manner: ‘Hail, King of the Jews’” +15:17 xfk8 rc://*/ta/man/translate/figs-synecdoche πλέξαντες ἀκάνθινον στέφανον 1 Mark uses the word **thorns** to refer to small branches with **thorns** on them. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “having twisted it together from thorny branches, a crown” +15:18 ft1j rc://*/ta/man/translate/figs-irony ἀσπάζεσθαι αὐτόν, Χαῖρε, Βασιλεῦ τῶν Ἰουδαίων 1 The word **Rejoice** was a common greeting, but the soldiers used this greeting in order to mock Jesus. They did not believe that Jesus was really the **King of the Jews**. They actually meant to communicate the opposite of the literal meaning of their words. If it would be helpful in your language, you could provide a brief explanation. Alternate translation: “to salute him by saying in a mocking manner: ‘Rejoice, King of the Jews’” 15:19 gz3b rc://*/ta/man/translate/figs-irony καλάμῳ, καὶ 1 Matthew records in [Matt 27:19](../mat/27/19.md) that the soldiers placed a **reed** in Jesus’ “right hand” and that “they mocked him” by saying, “Hail, King of the Jews!” At this time in history, kings used scepters. The **reed** would have resembled a scepter, so the soldiers are using a **reed** here to mock Jesus. If it would be helpful in your language, you could provide a brief explanation. Alternate translation: “with a reed that they were using as a pretend scepter, and they were” 15:19 muvw rc://*/ta/man/translate/translate-symaction ἐνέπτυον αὐτῷ 1 In this culture, the action of **spitting on** a person was a way to show thorough disgust. It expressed strong contempt for someone. If your readers would not understand the meaning of **spitting on** someone in this context and there is a gesture with a similar meaning in your culture, you could use it here in place of this action. 15:19 a8a9 rc://*/ta/man/translate/figs-irony τιθέντες τὰ γόνατα, προσεκύνουν αὐτῷ 1 The acts of **bending the knee** and **bowing down** were things normally done as a way of honoring kings. The soldiers actually mean to communicate the opposite of the literal meaning of their actions. These soldiers do not really believe that Jesus is a king, but rather, they are doing these things to express mockery. If it would be helpful in your language, you could provide a brief explanation. Also see the discussion about this idea in the General Notes for this chapter. Alternate translation: “bending the knee, they were bowing down to him in order to mock him” 15:20 styv πορφύραν 1 See how you translated the word **purple** in [15:17](../15/17.md). 15:20 dp33 ἐξάγουσιν αὐτὸν 1 Alternate translation: “then they led him out of the city” or “required Jesus to carry his cross and then led Jesus out of the city” or “made Jesus carry his cross and led Jesus out of the city” -15:20 euk7 rc://*/ta/man/translate/grammar-connect-logic-goal ἵνα 1 The phrase **so that** introduces the purpose for which Jesus was **led out**, namely that **they might crucify him**. Use a natural way in your language for introducing a purpose clause. Alternate translation: “in order that” +15:20 euk7 rc://*/ta/man/translate/grammar-connect-logic-goal ἵνα 1 The phrase **so that** introduces the purpose for which Jesus was **led** out, namely that **they might crucify him**. Use a natural way in your language for introducing a purpose clause. Alternate translation: “in order that” 15:21 cj4l ἀγγαρεύουσιν & ἵνα ἄρῃ τὸν σταυρὸν αὐτοῦ 1 According to Roman law, a solider could force a man he came upon along the road to carry a load. In this case, they forced Simon to carry Jesus’ cross. 15:21 s4j3 ἀπ’ ἀγροῦ 1 Alternate translation: “from outside the city” 15:21 rtz2 rc://*/ta/man/translate/translate-names Σίμωνα & Ἀλεξάνδρου & Ῥούφου 1 The words **Simon**, **Alexander**, and **Rufus** are the names of men. @@ -1463,8 +1457,8 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 15:22 m1dd rc://*/ta/man/translate/figs-activepassive ἐστιν μεθερμηνευόμενον 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language, as modeled by the UST. 15:23 e9xd rc://*/ta/man/translate/figs-explicit ἐσμυρνισμένον οἶνον 1 If it would be helpful in your language, you could explain that **myrrh** was a pain-relieving medicine. Alternate translation: “wine mixed with a pain-relieving medicine called myrrh” or “wine mixed with a pain-relieving drug called myrrh” 15:23 ld7e rc://*/ta/man/translate/figs-activepassive ἐσμυρνισμένον 1 If your language does not use the passive form in this way, you can state this in active form, as modeled by the UST, or in another way that is natural in your language. -15:23 r0xy rc://*/ta/man/translate/grammar-connect-logic-contrast δὲ 1 What follows the word **but** here is in contrast to what was expected, that Jesus would **drink** the **wine mixed with myrrh**. Instead, Jesus refused to **drink it**. Use a natural way in your language for introducing a contrast. -15:24 s5m6 rc://*/ta/man/translate/translate-unknown βάλλοντες κλῆρον ἐπ’ αὐτὰ 1 The term **lots** refers to objects with different markings on various sides that were used to decide randomly among several possibilities. They were tossed onto the ground to see which marked side would come up on top. If your readers would not be familiar with **lots**, you could state that they were “something like dice,” as UST does. But if your readers would also not be familiar with dice, then you could use a general expression. Alternate translation: “and the Roman soldiers gambled for them” +15:23 r0xy rc://*/ta/man/translate/grammar-connect-logic-contrast δὲ 1 What follows the word **but** here is in contrast to what was expected, that Jesus would drink the **wine having been mixed with myrrh**. Instead, Jesus refused to drink it. Use a natural way in your language for introducing a contrast. +15:24 s5m6 rc://*/ta/man/translate/translate-unknown βάλλοντες κλῆρον ἐπ’ αὐτὰ 1 The term **lot** refers to an object with different markings on various sides that would be used to decide randomly among several possibilities. It would be tossed onto the ground to see which marked side would come up on top. If your readers would not be familiar with **a lot**, you could state that it was “something like dice,” as UST does. But if your readers would also not be familiar with dice, then you could use a general expression. Alternate translation: “and the Roman soldiers gambled for them” 15:24 mn6x rc://*/ta/man/translate/figs-ellipsis τίς τί ἄρῃ 1 Mark is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from earlier in the sentence if it would be helpful in your language. Alternate translation: “to decide who would take what” 15:25 dzbr rc://*/ta/man/translate/writing-background δὲ 1 Mark uses the word **Now** to introduce the background information of the time of day when Jesus was crucified. Use the natural form in your language for expressing background information. Alternate translation: “And” 15:25 q1ze rc://*/ta/man/translate/translate-ordinal ὥρα τρίτη 1 The Jews and the Romans divided the day into a 12-hour time period and the night into a 12-hour period. Here the phrase **the third hour** refers to **the third hour** of the day, which was approximately three hours after sunrise. Here, **third** is an ordinal number. If your language does not use ordinal numbers, you can translate the phrase **the third hour** as “nine o’clock in the morning”, as modeled by the UST, since this is what time the phrase **the third hour** is referring to. Alternately, you can express the meaning of the phrase **the third hour** in some other way that is natural in your culture. Alternate translation: “nine o’clock in the morning” @@ -1475,7 +1469,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 15:27 mgf3 ἕνα ἐκ δεξιῶν καὶ ἕνα ἐξ εὐωνύμων αὐτοῦ 1 Alternate translation: “one robber on his right side and one robber on his left side” or “one on a cross on the right side of him and one on a cross on the left side of him” 15:28 itjz rc://*/ta/man/translate/figs-activepassive Καὶ ἐπληρώθη ἡ γραφὴ ἡ λέγουσα 1 If your language does not use the passive form in this way, you can state this in active form, as modeled by the UST. Alternate translation: “And by crucifying Jesus with robbers, they fulfilled the scripture that says” 15:28 d5g8 rc://*/ta/man/translate/figs-activepassive Καὶ μετὰ ἀνόμων ἐλογίσθη 1 If your language does not use the passive form in this way, you can state this in active form, as modeled by the UST. Alternate translation: “And he was reckoned by God and by people as being with the wicked” -15:29 v8nu rc://*/ta/man/translate/translate-symaction κινοῦντες τὰς κεφαλὰς αὐτῶν 1 The people’s action of **shaking their heads** at Jesus showed their disdain for him and that they disapproved of him. If your readers would not understand what it means to shake one’s head at someone in this context and there is a gesture with a similar meaning in your culture, you could consider using it here in your translation. +15:29 v8nu rc://*/ta/man/translate/translate-symaction κινοῦντες τὰς κεφαλὰς αὐτῶν 1 The people’s action of **wagging their heads** at Jesus showed their disdain for him and that they disapproved of him. If your readers would not understand what it means to shake one’s head at someone in this context and there is a gesture with a similar meaning in your culture, you could consider using it here in your translation. 15:29 a7ft rc://*/ta/man/translate/figs-exclamations οὐὰ 1 **Aha** is an exclamation word that communicates triumph, usually over an enemy. Use an exclamation that is natural in your language for communicating this. Alternate translation: “Take that!” 15:29 hy37 rc://*/ta/man/translate/figs-explicit ὁ καταλύων τὸν ναὸν καὶ οἰκοδομῶν ἐν τρισὶν ἡμέραις 1 The people refer to Jesus by what he earlier prophesied that he would do. Alternate translation: “You who said you would destroy the temple and rebuild it in three days” 15:31 d5se ἐμπαίζοντες πρὸς ἀλλήλους 1 Alternate translation: “were saying mocking things about Jesus among themselves” @@ -1485,32 +1479,31 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 15:32 q5qv rc://*/ta/man/translate/grammar-connect-condition-hypothetical ὁ Χριστὸς, ὁ Βασιλεὺς Ἰσραὴλ καταβάτω νῦν ἀπὸ τοῦ σταυροῦ, ἵνα ἴδωμεν καὶ πιστεύσωμεν 1 The Jewish leaders are using a hypothetical situation since they do not believe that Jesus actually has the power to come down from the cross. If it would be helpful in your language, you could indicate plainly that the Jewish leaders are using this as a hypothetical situation. Use whatever form in your language would be most natural to communicate this. Alternate translation: “If he really is the Christ, the King of Israel, let him come down now from the cross. Then we will see and believe that he is the Christ and the King of Israel” 15:32 f8yw rc://*/ta/man/translate/grammar-connect-logic-goal ἵνα 1 The phrase **so that** introduces the purpose for which they said that Jesus should **come down now from the cross**, which was in order that **they might see and might believe**. Use a natural way in your language for introducing a purpose clause. Alternate translation: “in order that” 15:32 r6c4 rc://*/ta/man/translate/figs-explicit πιστεύσωμεν 1 The phrase **might believe** means to believe in Jesus. If it would be helpful in your language, you could state that explicitly. Alternate translation: “believe in him” -15:32 dcb9 rc://*/ta/man/translate/figs-activepassive συνεσταυρωμένοι 1 If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. If you must state who did the action, Mark implies in [15:20](../15/20.md) that “soldiers” are the ones who are crucifying Jesus and the two other men. Alternate translation: “who the soldiers had crucified” +15:32 dcb9 rc://*/ta/man/translate/figs-activepassive συνεσταυρωμένοι 1 If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. If you must state who did the action, Mark implies in [15:20](../15/20.md) that “soldiers” are the ones who are crucifying Jesus and the two other men. Alternate translation: “whom the soldiers had crucified” 15:33 q1gh rc://*/ta/man/translate/translate-ordinal ὥρας ἕκτης 1 The Jews and the Romans divided the day into a 12-hour time period and the night into a 12-hour period. Here, the phrase **the sixth hour** refers to the sixth hour of the day, often called “twelve o’clock” or “noon” in some parts of the world. The **the sixth hour** of the day was approximately six hours after sunrise. The term **sixth** is an ordinal number. If your language does not use ordinal numbers, you can translate the phrase **the sixth hour** as “noon”, as modeled by the UST, or as “twelve o’clock.” Alternately, you can translate it in some other way that is natural in your language. See how you translated the phrase “the third hour” in [15:25](../15/25.md). Alternate translation: “the hour of twelve o’clock” 15:33 m67d rc://*/ta/man/translate/translate-ordinal ἕως ὥρας ἐνάτης 1 The phrase **the ninth hour** refers to “three o’clock in the afternoon”, approximately nine hours after sunrise. The term **ninth** is an ordinal number. If your language does not use ordinal numbers, you can translate the phrase **the ninth hour** as “three o’clock in the afternoon,” as modeled by the UST, or in some other way that is natural in your language. See how you translated the phrase “the third hour” in [15:25](../15/25.md), and the phrase “the sixth hour” earlier in this verse. Alternate translation: “until three hours after noon” or “for three hours” -15:33 jvf0 rc://*/ta/man/translate/figs-go ἐγένετο 1 Your language may say “went” rather than **came** in contexts such as this. Use whichever is more natural. Alternate translation: “went” 15:34 r6tj rc://*/ta/man/translate/translate-ordinal τῇ ἐνάτῃ ὥρᾳ 1 See how you translated the phrase **the ninth hour** in [15:33](../15/33.md). 15:34 azt0 rc://*/ta/man/translate/figs-idiom ἐβόησεν & φωνῇ μεγάλῃ 1 The expression **cried out with a loud voice** is an idiom that means Jesus raised the volume of his **voice**. If it would be helpful in your language, you could use an equivalent idiom or use plain language. Alternate translation: “cried out loudly” -15:34 ls1n rc://*/ta/man/translate/translate-transliterate Ἐλωῒ, Ἐλωῒ, λεμὰ σαβαχθάνει? ὅ ἐστιν μεθερμηνευόμενον, ὁ Θεός μου, ὁ Θεός μου, εἰς τί ἐγκατέλιπές με 1 Jesus statement **Eloi, Eloi, lama sabachthani** is an Aramaic phrase. Jesus is quoting from [Psalm 22:1](../psa/22/01.md). Mark uses Greek letters to express the sounds of this Aramaic phrase so that his readers would know how it sounded, and then he told them that it meant **My God, my God, why have you forsaken me**. In your translation you could spell this phrase the way it sounds in your language and then explain its meaning. +15:34 ls1n rc://*/ta/man/translate/translate-transliterate Ἐλωῒ, Ἐλωῒ, λεμὰ σαβαχθάνει? ὅ ἐστιν μεθερμηνευόμενον, ὁ Θεός μου, ὁ Θεός μου, εἰς τί ἐγκατέλιπές με 1 Jesus statement **Eloi, Eloi, lema sabachthani** is an Aramaic phrase. Jesus is quoting from [Psalm 22:1](../psa/22/01.md). Mark uses Greek letters to express the sounds of this Aramaic phrase so that his readers would know how it sounded, and then he told them that it meant **My God, my God, why did you forsake me**. In your translation you could spell this phrase the way it sounds in your language and then explain its meaning. 15:34 qw71 ὅ ἐστιν μεθερμηνευόμενον 1 See how you translated the phrase **which is translated** in [15:22](../15/22.md). 15:35 apg3 rc://*/ta/man/translate/figs-explicit καί τινες τῶν παρεστηκότων, ἀκούσαντες ἔλεγον 1 If it would be helpful in your language, you could indicate explicitly that some of the people standing by misunderstood what Jesus said, as modeled by the UST. -15:37 xkpk rc://*/ta/man/translate/figs-idiom ἀφεὶς φωνὴν μεγάλην 1 See how you translated the phrase **cried out with a loud voice** in [15:34](../15/34.md). -15:37 puak rc://*/ta/man/translate/figs-euphemism ἐξέπνευσεν 1 Mark is referring to death in a polite way by using the phrase **breathed his last**. If it would be helpful in your language, you could use a polite way of referring to this in your language, or you could state this plainly. Alternate translation: “he stopped breathing” or “he died” +15:37 xkpk rc://*/ta/man/translate/figs-idiom ἀφεὶς φωνὴν μεγάλην 1 See how you translated the phrase “cried out with a loud voice” in [15:34](../15/34.md). +15:37 puak rc://*/ta/man/translate/figs-euphemism ἐξέπνευσεν 1 Mark is referring to death in a polite way by using the word **expired**. If it would be helpful in your language, you could use a polite way of referring to this in your language, or you could state this plainly. Alternate translation: “he stopped breathing” or “he died” 15:38 sk3r rc://*/ta/man/translate/translate-symaction τὸ καταπέτασμα τοῦ ναοῦ ἐσχίσθη εἰς δύο 1 See the General Notes to this chapter for an explanation of the symbolic significance of this action. 15:38 t71k rc://*/ta/man/translate/figs-explicit τὸ καταπέτασμα τοῦ ναοῦ 1 Mark assumes that his readers will know that he is referring to **the curtain** that separated the Most Holy Place from the rest of the **temple**. If it would be helpful in your language, you could indicate that explicitly. Alternate translation: “the curtain in front of the Most Holy Place” -15:38 ni8j rc://*/ta/man/translate/figs-activepassive ἐσχίσθη 1 If it would be helpful in your language, you could express the phrase **was torn** with an active form, and you could state who did the action. Alternate translation: “God tore” -15:39 hue4 ἐξέπνευσεν 1 See how you translated the phrase **breathed his last** in [15:37](../15/37.md). +15:38 ni8j rc://*/ta/man/translate/figs-activepassive ἐσχίσθη 1 If it would be helpful in your language, you could express the phrase **was split** with an active form, and you could state who did the action. Alternate translation: “God split” +15:39 hue4 ἐξέπνευσεν 1 See how you translated the word **expired** in [15:37](../15/37.md). 15:39 ariw ἀληθῶς 1 See how you translated the word **Truly** in [3:28](../03/28.md). Alternate translation: “Certainly” 15:39 nqv8 rc://*/ta/man/translate/guidelines-sonofgodprinciples Υἱὸς Θεοῦ 1 The title **Son of God** is an important title for Jesus. 15:40 gkgi rc://*/ta/man/translate/translate-versebridge ἐν αἷς καὶ Μαριὰμ ἡ Μαγδαληνὴ, καὶ Μαρία ἡ Ἰακώβου τοῦ μικροῦ καὶ Ἰωσῆ μήτηρ, καὶ Σαλώμη 1 If it would be more natural in your language to first give background information about these women before listing individual names, you could create a verse bridge by moving this sentence to the end of verse 41. You would then present the combined verses as 40–41, as modeled by the UST. 15:40 zc9b rc://*/ta/man/translate/writing-background Μαριὰμ ἡ Μαγδαληνὴ & Μαρία ἡ Ἰακώβου τοῦ μικροῦ καὶ Ἰωσῆ μήτηρ 1 Because **Mary** was a very common name at this time and because Mark refers to two different women with the name **Mary** in this verse, he provides this background information to help readers know to which **Mary** he is referring in each case. Use the natural form in your language for expressing background information. -15:40 z5ra rc://*/ta/man/translate/translate-names Ἰακώβου τοῦ μικροῦ 1 The word **James** is the name a man. This man is probably referred to as **the younger** here to distinguish him from other men named **James**. +15:40 z5ra rc://*/ta/man/translate/translate-names Ἰακώβου τοῦ μικροῦ 1 The word **James** is the name a man. This man is probably referred to as **the younger** here to distinguish him from other men named **James**, since he is not James the brother of Jesus, James son of Zebedee, or James son of Alphaeus. 15:40 wdrq rc://*/ta/man/translate/translate-names Ἰωσῆ 1 The word **Joses** is the name a man. This **Joses** was not the same person as the younger brother of Jesus. See how you translated the same name in [6:3](../06/03.md). 15:40 qa0q rc://*/ta/man/translate/translate-names Σαλώμη 1 The word **Salome** is the name of a woman. 15:41 j15z rc://*/ta/man/translate/writing-background αἳ ὅτε ἦν ἐν τῇ Γαλιλαίᾳ ἠκολούθουν αὐτῷ καὶ διηκόνουν αὐτῷ 1 Mark uses the statement **who, when he was in Galilee, were following him and serving him** to give his readers background information about the relationship that the three women mentioned in [15:40](../15/40.md) had with Jesus. Use the natural form in your language for expressing background information. 15:41 a3qk rc://*/ta/man/translate/figs-go αἱ συναναβᾶσαι 1 **Jerusalem** was higher than almost any other place in Israel, so it was normal for people to speak of going **up** to Jerusalem and going down from it. Your language may say “gone up” rather than **come up** in contexts such as this. Use whichever is more natural. Alternate translation: “who had gone up with” 15:42 ekbl rc://*/ta/man/translate/translate-versebridge ἐπεὶ ἦν παρασκευή, ὅ ἐστιν προσάββατον 1 If it would be more natural in your language to introduce Joseph of Arimathea and what he did before giving the reason for what he did, you could create a verse bridge by moving this sentence to verse 43 and taking the information about Joseph of Arimathea from verse 43 and placing it after the phrase **And when evening had already come** in this verse. You would then present the combined verses as 42–43, as modeled by the UST. -15:42 lxm5 rc://*/ta/man/translate/writing-background ἤδη ὀψίας γενομένης, ἐπεὶ ἦν παρασκευή, ὅ ἐστιν προσάββατον 1 # Connecting Statement:\n\nMark provides this background information about what day it was to help readers understand what happens in this episode. God commanded in Deuteronomy 21:22–23 that any person who was put to death by hanging on a wooden object should be buried on the same day that they were put to death. Because of this and the fact that **evening had already come** and because the following day was the **Sabbath**, on which Jews did not work, the people involved wanted to bury Jesus’ body quickly. Use the natural form in your language for expressing background information. +15:42 lxm5 rc://*/ta/man/translate/writing-background ἤδη ὀψίας γενομένης, ἐπεὶ ἦν παρασκευή, ὅ ἐστιν προσάββατον 1 # Connecting Statement:\n\nMark provides this background information about what day it was to help readers understand what happens in this episode. God commanded in Deuteronomy 21:22–23 that any person who was put to death by hanging on a wooden object should be buried on the same day that they were put to death. Because of this and the fact that **evening already having come** and because the following day was the **Sabbath**, on which Jews did not work, the people involved wanted to bury Jesus’ body quickly. Use the natural form in your language for expressing background information. 15:42 ug97 rc://*/ta/man/translate/figs-explicit παρασκευή, ὅ ἐστιν προσάββατον 1 The phrase **the Day of Preparation** refers to the day on which Jews would make preparations for the **Sabbath** so that they would not have to do work on the **Sabbath**. If it would be helpful in your language, you could indicate explicitly what the Day of Preparation was. It may be helpful to make this a separate sentence. Alternate translation: “the Day of Preparation, on which Jews prepared for the Sabbath. The Day of Preparation is the day before the Sabbath” 15:43 xn8t rc://*/ta/man/translate/writing-participants ἐλθὼν Ἰωσὴφ ὁ ἀπὸ Ἁριμαθαίας, εὐσχήμων βουλευτής, ὃς καὶ αὐτὸς ἦν προσδεχόμενος τὴν Βασιλείαν τοῦ Θεοῦ; τολμήσας, εἰσῆλθεν πρὸς τὸν Πειλᾶτον 1 Mark places the phrase **having come** after he gives the background information about Joseph in order to provide emphasis and to help introduce Joseph to the story. Use the natural form in your language for introducing a new character. Alternate translation: “Joseph of Arimathea was a respected member of the council who also was himself waiting for the kingdom of God. He boldly came to Pilate” 15:43 wgz8 rc://*/ta/man/translate/translate-names Ἰωσὴφ ὁ ἀπὸ Ἁριμαθαίας 1 The word **Joseph** is the name of a man, and the word **Arimathea** is the name of the place that he is from. @@ -1520,7 +1513,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 15:45 z3gl κεντυρίωνος 1 See how you translated the term **centurion** in [15:39](../15/39.md). 15:45 v5ys ἐδωρήσατο τὸ πτῶμα τῷ Ἰωσήφ 1 See how you translated the name **Joseph** in [15:43](../15/43.md). 15:46 g4c9 σινδόνα 1 See how you translated the term **linen** in [14:51](../14/51.md). -15:46 eb9h rc://*/ta/man/translate/figs-explicit καθελὼν αὐτὸν, ἐνείλησεν τῇ σινδόνι, καὶ ἔθηκεν αὐτὸν ἐν μνήματι ὃ ἦν λελατομημένον ἐκ πέτρας; καὶ προσεκύλισεν λίθον ἐπὶ τὴν θύραν τοῦ μνημείου 1 Mark assumes that his readers will know that Joseph probably had help from other people when he took Jesus’ body down from the cross, prepared it for the tomb, laid it in the tomb, and rolled a stone against the entrance to the tomb in order to close it. If it would be helpful in your language, you could indicate that explicitly. Alternate translation: “Joseph and the people who helped him took Jesus’ body down, wrapped the body in the linen cloth, and laid it in a tomb that was cut from a rock. And they rolled a stone against the entrance of the tomb” +15:46 eb9h rc://*/ta/man/translate/figs-explicit καθελὼν αὐτὸν, ἐνείλησεν τῇ σινδόνι, καὶ ἔθηκεν αὐτὸν ἐν μνήματι ὃ ἦν λελατομημένον ἐκ πέτρας; καὶ προσεκύλισεν λίθον ἐπὶ τὴν θύραν τοῦ μνημείου 1 Mark assumes that his readers will know that Joseph probably had help from other people when he took Jesus’ body down from the cross, prepared it for the tomb, laid it in the tomb, and rolled a stone against the entrance to the tomb in order to close it. If it would be helpful in your language, you could indicate that explicitly. Alternate translation: “Joseph and the people who helped him took Jesus’ body down, wrapped the body in the linen cloth, and put it in a tomb that was cut from a rock. And they rolled a stone against the door of the tomb” 15:46 g9hf rc://*/ta/man/translate/figs-activepassive ἦν λελατομημένον 1 If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. If you must state who did the action, Mark implies that a “person” or several “people” had cut the tomb from a rock. Alternate translation: “someone had previously cut” 15:47 m782 rc://*/ta/man/translate/translate-names Ἰωσῆτος 1 See how you translated the name **Joses** in [6:3](../06/03.md). This **Joses** was not the same person as the younger brother of Jesus mentioned in [6:3](../06/03.md), although they share the same name. 15:47 jvz4 rc://*/ta/man/translate/translate-names Μαρία ἡ Μαγδαληνὴ 1 See how you translated **Mary Magdalene** in [15:40](../15/40.md). @@ -1530,6 +1523,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 16:1 p61n rc://*/ta/man/translate/figs-explicit διαγενομένου τοῦ Σαββάτου 1 By using the phrase **the Sabbath having passed**, Mark is explaining that the Jewish day of rest, called the **Sabbath**, had ended and that it was now permissible, according to Jewish law, for these women to buy spices. The phrase **the Sabbath having passed** does not mean that the actual day on which the **Sabbath** occurred was over. The Jewish **Sabbath** ended at sunset on Saturday evening. If it would be helpful in your language, you could indicate that explicitly. Alternate translation: “when the sun had set on Saturday evening” 16:1 cw1b rc://*/ta/man/translate/translate-names ἡ Μαρία ἡ Μαγδαληνὴ 1 # Connecting Statement:\n\nSee how you translated **Mary Magdalene** in [15:40](../15/40.md). 16:1 fm8u Μαρία ἡ Ἰακώβου 1 See how you translated the phrase **Mary the mother of** in [15:40](../15/40.md). +16:1 m7qt rc://*/ta/man/translate/translate-names Ἰακώβου 1 The word **James** is the name a man. Much as in [15:40](../15/40.md), this man is probably referred to as **the younger** to distinguish him from other men named **James**, since he is not James the brother of Jesus, James son of Zebedee, or James son of Alphaeus. 16:1 nmvs rc://*/ta/man/translate/translate-names Σαλώμη 1 See how you translated the name **Salome** in [15:40](../15/40.md). 16:1 zrcf rc://*/ta/man/translate/grammar-connect-logic-goal ἵνα 1 The phrase **so that** introduces a purpose clause. The women **bought spices** for the purpose of anointing Jesus’ body with them. Use a natural way in your language for introducing a purpose clause. Alternate translation: “in order that” 16:2 qcmt rc://*/ta/man/translate/figs-explicit τῇ μιᾷ 1 Here, the word **first** refers to the “first day” of the week. If it would be helpful in your language, you could express that explicitly. Alternate translation: “on the first day” @@ -1539,7 +1533,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 16:6 ie57 rc://*/ta/man/translate/figs-activepassive τὸν ἐσταυρωμένον 1 If your language does not use the passive form in this way, you can state this in active form, as modeled by the UST, or you can translate it in another way that is natural in your language. If you must state who did the action, Mark implies in chapter 15 that Pilate’s “soldiers” did it. Alternate translation: “who Pilate’s soldiers crucified” 16:6 x9m8 rc://*/ta/man/translate/figs-activepassive ἠγέρθη 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. If you must state who did the action, it is implied that “God” did it. Alternate translation: “God raised him from the dead!” or “He has risen!” 16:7 x3u1 rc://*/ta/man/translate/figs-explicit καὶ τῷ Πέτρῳ 1 The phrase **and Peter** is not making a distinction between **Peter** and the disciples by indicating that **Peter** is not part of the group of Jesus’ 12 **disciples**. Rather, the phrase **and Peter** is being used to emphasize that of all of the 12 disciples of Jesus, these women should take special care to tell Peter the information that follows this phrase. If it would be helpful in your language, you could express that explicitly. Alternate translation: “and especially Peter” -16:7 axgu rc://*/ta/man/translate/figs-quotesinquotes Πέτρῳ, ὅτι προάγει ὑμᾶς εἰς τὴν Γαλιλαίαν; ἐκεῖ αὐτὸν ὄψεσθε, καθὼς εἶπεν ὑμῖν 1 If the direct quotation inside a direct quotation would be confusing in your language, you could translate the second direct quotation as an indirect quotation. Alternate translation: “Peter that he is going ahead of them to Galilee and that they will see him there, just as he told them” +16:7 axgu rc://*/ta/man/translate/figs-quotesinquotes Πέτρῳ, ὅτι προάγει ὑμᾶς εἰς τὴν Γαλιλαίαν; ἐκεῖ αὐτὸν ὄψεσθε, καθὼς εἶπεν ὑμῖν 1 If the direct quotation inside a direct quotation would be confusing in your language, you could translate the second direct quotation as an indirect quotation. Alternate translation: “to Peter that he is going before them to Galilee and that they will see him there, just as he said to them” 16:8 dlji rc://*/ta/man/translate/figs-go ἐξελθοῦσαι 1 Your language may say “come” rather than **gone** in contexts such as this. Use whichever is more natural. Alternate translation: “having come out” 16:8 sh40 rc://*/ta/man/translate/figs-abstractnouns εἶχεν γὰρ αὐτὰς τρόμος καὶ ἔκστασις 1 If your language does not use an abstract noun for the idea of **amazement**, you can express the same idea with a verbal form such as “amazed.” Alternate translation: “for they were greatly amazed, and they trembled” 16:8 bdgb rc://*/ta/man/translate/figs-idiom εἶχεν γὰρ αὐτὰς τρόμος καὶ ἔκστασις 1 Here, the word **gripping** is an idiom which means “overcoming.” If it would be helpful in your language, you could use an equivalent idiom or use plain language. Alternate translation: “for they were overcome by trembling and amazement” or “for they were overcome with trembling and amazement” From c2782fca8ad30be888db020fc41486fc6fd46899 Mon Sep 17 00:00:00 2001 From: Grant_Ailie Date: Wed, 2 Aug 2023 21:14:51 +0000 Subject: [PATCH 029/127] Merge Grant_Ailie-tc-create-1 into master by Grant_Ailie (#3424) --- tn_SNG.tsv | 9 ++++----- 1 file changed, 4 insertions(+), 5 deletions(-) diff --git a/tn_SNG.tsv b/tn_SNG.tsv index bc4e01c47f..078b91c485 100644 --- a/tn_SNG.tsv +++ b/tn_SNG.tsv @@ -332,11 +332,10 @@ front:intro an3g 0 # Introduction to the Song of Songs\n\n## Part 1: General 5:7 fr13 rc://*/ta/man/translate/figs-infostructure הִכּ֣וּ⁠נִי פְצָע֑וּ⁠נִי נָשְׂא֤וּ אֶת־רְדִידִ⁠י֙ מֵֽ⁠עָלַ֔⁠י שֹׁמְרֵ֖י הַ⁠חֹמֽוֹת 1 If it would be more natural in your language, you could change the order of these phrases. Alternate translation: “The guards of the walls beat me and wounded me;\nthey lifted my shawl from me” 5:7 ektd rc://*/ta/man/translate/figs-explicit הִכּ֣וּ⁠נִי פְצָע֑וּ⁠נִי 1 The reason that the city watchmen **beat** and **wounded** the woman is because they thought she was a prostitute. If it would be helpful to your readers, you could indicate that explicitly as modeled by the UST. 5:7 nnql rc://*/ta/man/translate/translate-unknown אֶת־רְדִידִ⁠י֙ 1 The word translated as **shawl** could refer to: (1) a light article of clothing like a **shawl** or cloak that was worn as an outer garment and wrapped around the body. Alternate translation: “my cloak” (2) a large veil. Alternate translation: “my veil” -5:7 euu8 rc://*/ta/man/translate/figs-explicit שֹׁמְרֵ֖י הַ⁠חֹמֽוֹת 1 The phrase **The guards**, which occurs at the the beginning of this verse, refers to the same men as the phrase **the guards of the walls**. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “those guards who were going about in the city guarding the walls” -5:8 czu7 I want you to swear 0 See how you translated this in [Song of Songs 2:7](../02/07.md). -5:8 j8ub rc://*/ta/man/translate/figs-apostrophe daughters of Jerusalem 0 “young women of Jerusalem.” These young women could not hear her and were not present, but the woman speaks as if they were present and could hear her. See how you translated this in [Song of Songs 2:7](../02/07.md). -5:8 w1ul rc://*/ta/man/translate/figs-rquestion my beloved—What will you make known to him?—that I am 0 The woman uses a question to introduce what she wants the daughters of Jerusalem to tell her beloved. Alternate translation: “my beloved, this is what I want you to say to him: tell him that” -5:8 v5m3 rc://*/ta/man/translate/figs-metaphor sick from love 0 She loves the man so strongly that she feels sick. +5:7 euu8 rc://*/ta/man/translate/figs-explicit שֹׁמְרֵ֖י הַ⁠חֹמֽוֹת 1 The men called **the guards of the walls** are the same men as **The guards going about in the city**. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “those guards who were going about in the city guarding the walls” +5:8 czu7 rc://*/ta/man/translate/writing-oathformula הִשְׁבַּ֥עְתִּי אֶתְ⁠כֶ֖ם בְּנ֣וֹת יְרוּשָׁלִָ֑ם 1 See how you translated the phrase **I adjure you, daughters of Jerusalem** in [2:7](../02/07.md). +5:8 v5m3 rc://*/ta/man/translate/figs-hyperbole שֶׁ⁠חוֹלַ֥ת אַהֲבָ֖ה אָֽנִי 1 See how you translated the phrase **sick with love am I** in [2:5](../02/05.md) +5:8 r20s rc://*/ta/man/translate/figs-ellipsis שֶׁ⁠חוֹלַ֥ת אַהֲבָ֖ה אָֽנִי 1 The woman is leaving out some of the words that a sentence would need in many languages to be complete. If your readers might misunderstand this, you could supply these words from the context as modeled by the ULT. 5:9 kr5i your beloved 0 This phrase refers to the man whom the woman loves. In some languages it may be more natural for the other women to refer to him as “your lover.” See how you translated “my beloved” in [Song of Songs 1:13](./12.md). Alternate translation: “your dear one” or “your lover” 5:9 eap5 most beautiful among women 0 “you who are the most beautiful of all women.” See how you translated this in [Song of Songs 1:8](../01/08.md). 5:9 vbc6 Why is your beloved better 0 Alternate translation: “What makes your beloved better” From 65f9e85b94284fca79d4996dc2aa19e46f8bdb4a Mon Sep 17 00:00:00 2001 From: avaldizan Date: Wed, 2 Aug 2023 23:54:22 +0000 Subject: [PATCH 030/127] Merge avaldizan-tc-create-1 into master by avaldizan (#3405) --- tn_PRO.tsv | 195 +++++++++++++++++++++++++++++++++++------------------ 1 file changed, 130 insertions(+), 65 deletions(-) diff --git a/tn_PRO.tsv b/tn_PRO.tsv index 5f9efca3e9..9f3a8daf6d 100644 --- a/tn_PRO.tsv +++ b/tn_PRO.tsv @@ -2684,71 +2684,136 @@ front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduct 21:31 i6w8 rc://*/ta/man/translate/figs-metonymy לְ⁠י֣וֹם מִלְחָמָ֑ה 1 Here, **day** refers to a point in time when something happens. It does not refer to a 24-hour length of time. If it would be helpful in your language, you could state express the meaning plainly. Alternate translation: “for the time of battle”\n 21:31 r9z9 rc://*/ta/man/translate/figs-metonymy הַ⁠תְּשׁוּעָֽה 1 Here, **the salvation** refers to being saved from defeat in **battle**, which is another way of saying “the victory.” If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “the victory” or “being saved from defeat” 21:31 sesx rc://*/ta/man/translate/figs-possession וְ֝⁠לַֽ⁠יהוָ֗ה 1 Here, Solomon uses the possessive form to indicate that **Yahweh** is the source of **the salvation**. If it would be helpful in your language, you could use a different expression. Alternate translation: “but … is from Yahweh” -22:intro t5zj 0 # Proverbs 22 General Notes\n\n## Structure and formatting\n\n3. Proverbs from Solomon (10:1–22:16)\n4. Sayings from wise men (22:17–24:22)\n\nChapter 22 concludes the section of the book written by Solomon that is filled mainly with short, individual proverbs. Solomon wrote all 375 proverbs in [10:1](../10/01.md)–[22:16](../22/16.md), and an unknown group of people called “the wise ones” wrote [22:17](../22/17.md)–[24:22](../24/22.md).\n\nThis section written by “the wise ones” contains some longer proverbs, as in [22:20](../22/20.md)–[27](../22/27.md).\n\n## Important figures of speech in this chapter\n\n### Parallelism\n\nChapters 16–22 mostly contain proverbs in which the second of two parallel clauses completes, emphasizes, or qualifies the idea of the first clause. Chapter 22 also contains contrasting parallelism ([22:3](../22/03.md)) and parallelism in which both clauses have the same meaning for emphasis ([22:1](../22/01.md), [24](../22/24.md), [26](../22/26.md)). (See: [[rc://*/ta/man/translate/figs-parallelism]])\n\n### Rhetorical questions\n\nIn [22:20](../22/20.md)–[21](../22/21.md) and [27](../22/27.md), the author uses rhetorical questions to emphasize the importance of what he is saying. (See: [[rc://*/ta/man/translate/figs-rquestion]])\n -22:1 but9 rc://*/ta/man/translate/figs-activepassive נִבְחָ֣ר שֵׁ֭ם 1 These words can be translated in active form. Alternate translation: “A person should choose a good name rather than great riches” -22:1 m8c7 A good name 0 Alternate translation: “To have others think that one is a good person” -22:3 nt9p A prudent man 0 “A man who is wise” or “A man who has good sense.” See how you translated “prudent” in [Proverbs 12:16](../12/16.md). -22:5 e8f6 rc://*/ta/man/translate/figs-metaphor Thorns and snares lie in the path of the perverse 0 The writer speaks of the way perverse people live as if it were a path on which the perverse will have trouble because of the natural “thorns” and man-made “snares.” -22:5 r2h1 snares 0 traps to catch animals -22:5 dku9 rc://*/ta/man/translate/figs-nominaladj the perverse 0 This nominal adjective can be translated as a noun phrase. Alternate translation: “perverse people” -22:5 f1ap rc://*/ta/man/translate/figs-metaphor whoever guards his life 0 A person doing what he needs to do so he can live a long time is spoken of as if that person were keeping thieves away from a physical object. Alternate translation: “people who want to live a long time” -22:6 je4e rc://*/ta/man/translate/figs-metaphor the way he should go 0 How a person lives is spoken of as if it were a path on which he walks. Alternate translation: “how he should live” -22:7 dk14 rc://*/ta/man/translate/figs-explicit borrows … lends 0 You may need to make explicit what it is that is borrowed or lent. Alternate translation: “borrows money … lends money” -22:8 l36j rc://*/ta/man/translate/figs-metaphor He who sows injustice will reap trouble 0 The writer speaks of a ruler or other powerful person treating those less powerful unjustly as if he were planting seeds that will give birth to plants that bring trouble. Alternate translation: “If a person treats those less powerful than he is unjustly, they will cause him trouble later on” -22:8 htf6 rc://*/ta/man/translate/figs-metonymy the rod of his fury will fade away 0 The word “rod” is a metonym for power over other people. This could mean: (1) the unjust ruler will lose the power that he had that allowed him to treat other people unjustly or (2) when the people respond to the injustice he had done by harming him, he will have no power to stop them. Alternate translation: “he will no longer have the power that he had used to harm people” -22:8 kpt4 will fade away 0 The word translated “fade away” is also used of plants drying up. -22:9 nxi8 rc://*/ta/man/translate/figs-activepassive The one who has a generous eye will be blessed 0 These words can be translated in active form. Alternate translation: “God will bless the one who has a generous eye” -22:9 zhf7 rc://*/ta/man/translate/figs-metonymy one who has a generous eye 0 The eye is a metonym for seeing what other people need, and the “generous eye” not only sees but gives what the other people need. The eye is also a synecdoche for the whole person. Alternate translation: “generous person” or “person who is willing to give things to other people” (See also: [[rc://*/ta/man/translate/figs-synecdoche]]) -22:9 vs46 rc://*/ta/man/translate/figs-metonymy bread 0 Since bread was the main food for many people in biblical times, it is often used to refer to food in general. -22:10 t6nt rc://*/ta/man/translate/figs-abstractnouns disputes and insults will cease 0 The abstract nouns “disputes” and “insults” can be translated as verbs. Alternate translation: “people will no longer argue with each other or say things to hurt each other” -22:11 xzb6 rc://*/ta/man/translate/figs-synecdoche loves a pure heart 0 It is his own heart that the person wants to be pure. The heart is a synecdoche for the person. Alternate translation: “loves having a pure heart” or “wants to be pure” -22:11 tlq4 is gracious 0 Alternate translation: “is kind” -22:12 swt2 rc://*/ta/man/translate/figs-synecdoche The eyes of Yahweh keep watch over 0 The eyes are a synecdoche for the person. The writer speaks as if Yahweh had physical eyes like a person. Alternate translation: “Yahweh keeps watch over” or “Yahweh guards knowledge” (See also: [[rc://*/ta/man/translate/figs-personification]]) -22:12 s2lr rc://*/ta/man/translate/figs-metonymy keep watch over knowledge 0 Keeping watch is s metonym for protecting. Alternate translation: “protect knowledge” -22:12 zw3l he overthrows 0 Alternate translation: “he destroys” -22:12 q7yt rc://*/ta/man/translate/figs-nominaladj the treacherous 0 The nominal adjective treacherous can be translated as a noun phrase. Translate “treacherous” as in [Proverbs 11:3](../11/03.md). Alternate translation: “a treacherous person” -22:13 jg67 The lazy person says 0 The quote that follows is a lie and an excuse for not working. If your language introduces false statements in a special way, you can use that here. -22:14 eq5h rc://*/ta/man/translate/figs-metonymy The mouth of an adulteress is a deep pit 0 The word “mouth” is a metonym for the words that come out of the mouth. The writer speaks of a person being unable to escape having people punish him for evil deeds as if that person had fallen into a hole someone had dug in the ground from which he could not escape. Alternate translation: “The words spoken by an adulteress will draw you in, and it will be as if you have fallen into a deep and dangerous pit” (See also: [[rc://*/ta/man/translate/figs-metaphor]]) -22:14 xrc5 an adulteress 0 See how you translated this in [Proverbs 5:3](../05/03.md). -22:14 l326 rc://*/ta/man/translate/figs-idiom Yahweh’s anger is stirred up 0 Here “stirred up” means that his anger increased. Alternate translation: “Yahweh is angry” -22:14 fin1 rc://*/ta/man/translate/figs-metaphor falls into it 0 Adultery is spoken of as if it is something that a person can fall into. Alternate translation: “sins because of the adulteress” -22:15 fuj4 Foolishness is bound up in the heart of a child 0 Alternate translation: “The heart of a child is full of foolish things” -22:15 j283 rc://*/ta/man/translate/figs-metonymy the rod of discipline 0 The writer speaks of a parent using any form of discipline as if that parent were hitting the child with a wooden rod. -22:15 dk18 rc://*/ta/man/translate/figs-metaphor drives it far away 0 The writer speaks as if foolishness were a person that another person could use a physical rod to drive away. Alternate translation: “will make a child wise” -22:16 w7rc to increase his wealth 0 Alternate translation: “to become richer” or “to gain more money” -22:16 fm7f gives to rich people 0 Alternate translation: “gives money to rich people” -22:16 d4td rc://*/ta/man/translate/figs-idiom will come to poverty 0 This is an idiom. Alternate translation: “will become poor” -22:17 nnv4 0 # General Information:\n\nVerse 17 begins the introduction to a new section of the Book of Proverbs. -22:17 lgs9 rc://*/ta/man/translate/figs-synecdoche Incline your ear and listen 0 Here the word “ear” represents the person who is listening. The writer speaks of listening attentively to someone as if it were leaning forward so that the ear is closer to the one speaking. See how you translated “incline your ear” in [Proverbs 4:20](../04/20.md). Alternate translation: “Pay attention and listen” or “Listen attentively” (See also: [[rc://*/ta/man/translate/figs-metaphor]]) -22:17 l38x the words of the wise 0 Alternate translation: “what wise people say” -22:17 pi8n rc://*/ta/man/translate/figs-idiom apply your heart to 0 This is an idiom. Alternate translation: “do your best to understand and remember” -22:17 i9n2 rc://*/ta/man/translate/figs-abstractnouns my knowledge 0 The person speaking is probably the same as the father from [Proverbs 1:8](../01/08.md). He may be speaking of “the words of the wise” as “my knowledge.” If your language does not use an abstract noun for the idea behind the word **knowledge**, you could express the same idea with a verbal form such as “know.” Alternate translation: “the knowledge I have, which I am sharing with you” or “what I know” -22:18 nl9j rc://*/ta/man/translate/figs-metonymy all of them are ready on your lips 0 The person being ready to speak is spoken of as if it were the words that were ready. Alternate translation: “you are able to speak of them at any time” -22:19 wr39 today—even to you 0 “today. Yes, I am teaching you,” The speaker is emphasizing that it is the hearer, not someone else whom he is teaching, and he is teaching the hearer because the hearer needs to learn. If it is awkward in your language to emphasize in this way, you can emphasize in another way or the words “even to you” can be left untranslated. -22:20 bb5s 0 # General Information:\n\nThese verses continue and end the introduction that began in [Proverbs 22:17](./17.md). -22:20 q77c rc://*/ta/man/translate/translate-textvariants thirty sayings 0 Some translations read, “excellent sayings.” -22:21 q8xu rc://*/ta/man/translate/figs-rquestion to teach you … who sent you? 0 These words end the rhetorical question that began with the words “Have I not written” in Proverbs 22:20. If your readers would misunderstand this question, you can express it as a statement. “You need to know that I have written … to teach you … who sent you.” -22:21 l5jf to those who sent you 0 This implies that the hearer is or will be one whom others send to gain and bring back information. -22:22 aq5t Do not rob … or crush 0 If your language has a way of showing that this is the way one person would speak strongly to another, different from a general rule that people are supposed to obey, you should use it here. -22:22 su1v rc://*/ta/man/translate/figs-nominaladj the poor 0 This nominal adjective can be translated as a noun phrase. Alternate translation: “any poor person” or “poor people” -22:22 ws7l rc://*/ta/man/translate/figs-nominaladj the needy 0 This nominal adjective can be translated as a noun phrase. Alternate translation: “any needy person” or “any person who does not have what he needs to live” -22:22 z1ia rc://*/ta/man/translate/figs-metonymy at the gate 0 The place where people bought and sold items and settled legal arguments is used as a metonym for business and legal activity. Alternate translation: “in court” -22:23 a2vp rc://*/ta/man/translate/figs-metaphor Yahweh will plead their case 0 The metaphor is of a lawyer defending the needy in front of a judge. Alternate translation: “Yahweh will defend the needy from those who oppress them” or “Yahweh will see that the needy receive justice” -22:23 m5k2 rc://*/ta/man/translate/figs-metaphor he will rob of life those who robbed them 0 Yahweh is not a thief, but like a thief he will take life from those who do not choose to give it. Alternate translation: “he will destroy those who oppress poor people” -22:24 cpi3 0 # General Information:\n\nThese verses continue the “thirty sayings” ([Proverbs 22:20](../22/20.md)). -22:24 w16m rc://*/ta/man/translate/figs-metaphor someone who is ruled by anger 0 someone who is unable to control his anger -22:24 cc8z rages 0 shows violent anger -22:25 s2i8 rc://*/ta/man/translate/figs-metaphor you will take bait for your soul 0 A person who wants to be like an angry person is like an animal taking the bait in a trap. Alternate translation: “you will be like an animal that eats the bait that closes a trap and is unable to escape” -22:25 jh2k rc://*/ta/man/translate/figs-metonymy bait for your soul 0 The soul is a metonym for the person’s life. Alternate translation: “bait that someone has put out so he can kill you” -22:26 ftq6 0 # General Information:\n\nThese verses continue the “thirty sayings” ([Proverbs 22:20](../22/20.md)). -22:26 rnd6 strikes hands 0 A person would strike his hand against another person’s hand to bind himself to do what he had agreed to do. Here the speaker warns the hearer not to strike hands as a way to promise to pay off someone’s debts. -22:26 wt7u in making a pledge 0 Alternate translation: “and agree to pay what someone owes to another person” -22:28 tb1b 0 # General Information:\n\nThese verses continue the “thirty sayings” ([Proverbs 22:20](../22/20.md)). -22:28 g63s ancient 0 very old -22:28 djq5 boundary stone 0 a large stone that shows where one person’s land ends and another person’s land begins -22:28 j4id fathers 0 ancestors -22:29 y4ub rc://*/ta/man/translate/figs-rquestion Do you see a man skilled at his work? 0 This rhetorical question is actually a command. Alternate translation: “Think of someone you know who is skilled at his work” -22:29 e6ii rc://*/ta/man/translate/figs-metonymy stand before 0 This represents becoming a servant of the important person. Kings and other important people will think so highly of him that they will use his services. +22:intro t5zj 0 # Proverbs 22 General Notes\n\n## Structure and formatting\n\n3. Proverbs from Solomon (10:1–22:16)\n4. Sayings from wise men (22:17–24:22)\n * Introduction to the sayings (22:17–21)\n * The sayings (22:22–24:22)\n\nChapter 22 concludes the section of the book written by Solomon that is filled mainly with short, individual proverbs. Solomon wrote all 375 proverbs in [10:1](../10/01.md)–[22:16](../22/16.md), and an unknown group of people called “the wise ones” wrote [22:22](../22/22.md)–[24:22](../24/22.md).\n\nThis section written by “the wise ones” contains some longer proverbs, as in [22:22](../22/22.md)–[27](../22/27.md). This section seems to be introduced by Solomon himself in [22:17](../22/17.md)–[21](../22/21.md)\n\n## Important figures of speech in this chapter\n\n### Parallelism\n\nChapters 16–22 mostly contain proverbs in which the second of two parallel clauses completes, emphasizes, or qualifies the idea of the first clause. Chapter 22 also contains contrasting parallelism ([22:3](../22/03.md), [12](../22/12.md)) and parallelism in which both clauses have the same meaning for emphasis ([22:1](../22/01.md), [24](../22/24.md), [26](../22/26.md)). (See: [[rc://*/ta/man/translate/figs-parallelism]])\n\n### Rhetorical questions\n\nIn [22:20](../22/20.md)–[21](../22/21.md) and [27](../22/27.md), the author uses rhetorical questions to emphasize the importance of what he is saying. (See: [[rc://*/ta/man/translate/figs-rquestion]])\n +22:1 kpvn rc://*/ta/man/translate/figs-parallelism נִבְחָ֣ר שֵׁ֭ם מֵ⁠עֹ֣שֶׁר רָ֑ב מִ⁠כֶּ֥סֶף וּ֝⁠מִ⁠זָּהָ֗ב חֵ֣ן טֽוֹב 1 These two clauses mean basically the same thing. The second clause emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the clauses with a word that shows that the second clause is repeating the first one, not saying something additional. Alternate translation: “A name is to be chosen more than abundant riches; yes, favor is better than silver and than gold” +22:1 m8c7 rc://*/ta/man/translate/figs-metaphor שֵׁ֭ם 1 Here, **name** refers to a person’s reputation. Solomon implies that it is a good reputation. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “A good reputation” +22:1 but9 rc://*/ta/man/translate/figs-activepassive נִבְחָ֣ר שֵׁ֭ם 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “A person should choose a good name” +22:1 m6oz מִ⁠כֶּ֥סֶף וּ֝⁠מִ⁠זָּהָ֗ב חֵ֣ן טֽוֹב 1 This clause could also be translated as “good favor more than silver and than gold,” with **is to be chosen** implied from the previous clause. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. Alternate translation: “good favor is to be chosen more than silver and than gold” or “people should choose being favored by others more than having silver and gold”\n +22:1 iqch rc://*/ta/man/translate/figs-explicit מִ⁠כֶּ֥סֶף וּ֝⁠מִ⁠זָּהָ֗ב חֵ֣ן טֽוֹב 1 Here, Solomon refers to having **favor**, **silver**, and **gold**. If it would be helpful in your language, you could state this explicitly. Alternate translation: “having favor is better than having silver and gold” +22:1 y37e rc://*/ta/man/translate/figs-abstractnouns חֵ֣ן 1 See how you translated **favor** in [3:4](../03/04.md). +22:2 z2v0 rc://*/ta/man/translate/figs-genericnoun עָשִׁ֣יר וָ⁠רָ֣שׁ 1 **A rich one** and **a poor one** represent types of people in general, not a particular **rich one** and **poor one**. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “Any wise person and any rich person” +22:2 ddrc rc://*/ta/man/translate/figs-metaphor נִפְגָּ֑שׁוּ 1 Here, Solomon speaks of people having something in common as if those people **meet together**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “have something in common” +22:3 nt9p rc://*/ta/man/translate/figs-genericnoun עָר֤וּם 1 See how you translated this phrase in [12:16](../12/16.md). +22:3 d30l rc://*/ta/man/translate/figs-metonymy רָעָ֣ה 1 Here, evil refers to danger caused by something **evil** happening. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “danger”\n +22:3 wtg1 rc://*/ta/man/translate/figs-explicit עָבְר֥וּ 1 Here, **pass on** contrasts with **sees evil** in the previous clause to indicate that **naive ones** walk right into a dangerous situation without noticing that they are in danger. If it would be helpful in your language, you could state this explicitly. Alternate translation: “unknowingly walk into a dangerous situation” +22:3 lxyr rc://*/ta/man/translate/figs-activepassive וְֽ⁠נֶעֱנָֽשׁוּ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “and they pay a penalty” +22:3 ics6 rc://*/ta/man/translate/figs-explicit וְֽ⁠נֶעֱנָֽשׁוּ 1 Here, **fined** refers to experiencing the negative consequences of not avoiding danger. If it would be helpful in your language, you could state this explicitly. Alternate translation: “and they experience the consequences”\n +22:4 ii8g rc://*/ta/man/translate/figs-explicit עֲ֭נָוָה יִרְאַ֣ת יְהוָ֑ה 1 This could mean: (1) **humility** here refers specifically to **the fear of Yahweh**, as also suggested by the parallelism of these expressions in [15:33](../15/33.md). Alternate translation: “humility, that is, the fear of Yahweh” (2) **humility** and **the fear of Yahweh** are two different things. Alternate translation: “humility and the fear of Yahweh” +22:4 ncqn rc://*/ta/man/translate/figs-abstractnouns עֲ֭נָוָה 1 See how you translated the abstract noun **humility** in [15:33](../15/33.md). +22:4 es97 rc://*/ta/man/translate/figs-possession יִרְאַ֣ת יְהוָ֑ה 1 See how you translated this phrase in [1:7](../01/07.md). +22:4 k6yx rc://*/ta/man/translate/figs-abstractnouns עֹ֖שֶׁר וְ⁠כָב֣וֹד 1 See how you translated **riches and honor** in [3:16](../03/16.md). +22:4 glpw rc://*/ta/man/translate/figs-explicit וְ⁠חַיִּֽים 1 Here, **life** refers to a long **life**. See how you translated the same use of **life** in [10:16](../10/16.md). +22:5 r2h1 rc://*/ta/man/translate/figs-genericnoun בְּ⁠דֶ֣רֶךְ עִקֵּ֑שׁ שׁוֹמֵ֥ר נַ֝פְשׁ֗⁠וֹ 1 Here, **the way**, **the crooked one**, and **one who guards his life** represent ways and types of people in general, not a specific **way** or people. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “are in the ways of the crooked ones; those who guard their lives”\n +22:5 e8f6 rc://*/ta/man/translate/figs-metaphor צִנִּ֣ים פַּ֭חִים בְּ⁠דֶ֣רֶךְ עִקֵּ֑שׁ 1 Here, Solomon speaks of bad things that **the crooked one** will experience during his lifetime as if his life were a path with **Thorns** and **traps** on it. If it would be helpful in your language, you could express the meaning plainly. See how you translated the same use of **way** in [15:19](../15/19.md). Alternate translation: “The crooked one will experience many troubles during his lifetime” or “The crooked one will have a difficult life” +22:5 x9ub rc://*/ta/man/translate/figs-metaphor עִקֵּ֑שׁ 1 Here, Solomon uses the **crooked** to refer to being deceptive. See how you translated the same use of **crooked** in [2:15](../02/15.md). +22:5 bj91 rc://*/ta/man/translate/grammar-connect-logic-contrast שׁוֹמֵ֥ר נַ֝פְשׁ֗⁠וֹ 1 The content of this clause is in contrast to the content of the previous clause. In your translation, indicate this contrast in a way that is natural in your language. Alternate translation: “by contrast, one who guards his life”\n +22:5 dku9 rc://*/ta/man/translate/figs-metaphor שׁוֹמֵ֥ר נַ֝פְשׁ֗⁠וֹ 1 Here, Solomon speaks of a person who wants to stay alive as if **his life** were something that he **guards**. If it would be helpful in your language, you could express the meaning plainly. See how you translated the similar phrase “protects his life” in [16:17](../16/17.md). Alternate translation: “one who keeps himself alive”\n +22:5 f1ap rc://*/ta/man/translate/writing-pronouns מֵ⁠הֶֽם 1 Here, **them** refers to the **Thorns** and **traps** mentioned in the previous verse. If it would be helpful in your language, you could state this explicitly. Alternate translation: “from those thorns and traps” +22:6 kt3e rc://*/ta/man/translate/figs-genericnoun לַ֭⁠נַּעַר & דַרְכּ֑⁠וֹ & יַ֝זְקִ֗ין לֹֽא־יָס֥וּר 1 Here, **the young man**, **his**, and **he** refer to **young** people in general, not a specific **young man**. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “any young person … that person’s way … that person is old, that person will not turn away” +22:6 je4e rc://*/ta/man/translate/figs-metaphor עַל־פִּ֣י דַרְכּ֑⁠וֹ 1 Here, **way** refers to how a person behaves, as in [1:15](../01/15.md). The phrase **according to his way** could mean: (1) the way **the young man** should behave. Alternate translation: “to live how he should live” (2) the way **the young man** is already behaving, in which case **Train up** is an ironic use of a command and this verse would be a warning against letting a young person live however they want. Alternate translation: “to live according to how he is living” +22:6 v87b rc://*/ta/man/translate/figs-metaphor לֹֽא־יָס֥וּר מִמֶּֽ⁠נָּה 1 Here, Solomon speaks of a person continuing to behave a certain way as if that person were not turning **away from** that behavior. If it would be helpful in your language, you could express the meaning plainly. See how you translated the phrase **turn away from** in [3:7](../03/07.md). Alternate translation: “he will continue behaving that way”\n +22:7 dk14 rc://*/ta/man/translate/figs-genericnoun עָ֭שִׁיר & וְ⁠עֶ֥בֶד לֹ֝וֶ֗ה לְ⁠אִ֣ישׁ מַלְוֶֽה 1 **A rich one**, **a borrower**, **a slave**, and **a man who lends** refer to types of people in general, not specific people. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “Any rich person … and any borrower is a slave to any person who lends” +22:7 z9lm rc://*/ta/man/translate/figs-explicit וְ⁠עֶ֥בֶד לֹ֝וֶ֗ה לְ⁠אִ֣ישׁ מַלְוֶֽה 1 Here, Solomon implies that the **borrower** is borrowing money. If it would be helpful in your language, you could state this explicitly. Alternate translation: “and a borrower of money is a slave to a man who lends money” +22:8 kpt4 rc://*/ta/man/translate/figs-genericnoun זוֹרֵ֣עַ עַ֭וְלָה & עֶבְרָת֣⁠וֹ 1 **A sower of iniquity** and **his** refer to a type of person in general, not a specific person. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “Any sower of iniquity … that person’s rage” +22:8 l36j rc://*/ta/man/translate/figs-metaphor זוֹרֵ֣עַ עַ֭וְלָה יקצור־אָ֑וֶן 1 Here, Solomon speaks of someone who does **iniquity** experiencing **disaster** as if **iniquity** were a seed that he plants and **disaster** were the plant that the seed becomes and that he harvests. If it would be helpful in your language, you could express the meaning plainly or use a simile. Alternate translation: “A doer of iniquity will experience the consequences” or “A doer of iniquity will experience disaster like someone who reaps the crops from the seeds he planted” +22:8 iykp rc://*/ta/man/translate/figs-abstractnouns עַ֭וְלָה 1 See how you translated the abstract noun **iniquity** in [6:12](../06/12.md). +22:8 sjnx rc://*/ta/man/translate/figs-possession וְ⁠שֵׁ֖בֶט עֶבְרָת֣⁠וֹ 1 Here, Solomon is using the possessive form to describe a **rod** that a **sower of iniquity** uses to express his **rage** by oppressing people. If your language would not use the possessive form for this, you could use a different expression. Alternate translation: “and the rod he uses to oppressively express his rage” +22:8 htf6 rc://*/ta/man/translate/figs-metaphor וְ⁠שֵׁ֖בֶט 1 Here, Solomon refers to a person’s authority over other people as if it were a **rod**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “and the authority of” +22:9 cdse rc://*/ta/man/translate/figs-genericnoun טֽוֹב־עַ֭יִן ה֣וּא & נָתַ֖ן מִ⁠לַּחְמ֣⁠וֹ 1 **The one good of eye**, **he**, and **his** refer to a type of person in general, not a specific person. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “Any person good of eye, that person … that person gives from that person’s own bread” +22:9 zhf7 rc://*/ta/man/translate/figs-metonymy טֽוֹב־עַ֭יִן 1 Here, **good of eye** refers to seeing what other people need and generously helping them. If it would be helpful in your language you could express the meaning plainly. Alternate translation: “The generous one” or “The person who is generous to those in need” +22:9 nxi8 rc://*/ta/man/translate/figs-activepassive ה֣וּא יְבֹרָ֑ךְ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who will do the action, it is clear from the context that it is Yahweh. Alternate translation: “Yahweh will bless him” +22:9 vs46 rc://*/ta/man/translate/figs-synecdoche מִ⁠לַּחְמ֣⁠וֹ 1 See how you translated the same use of **bread** in [9:5](../09/05.md).\n +22:9 vzvn rc://*/ta/man/translate/figs-metaphor לַ⁠דָּֽל 1 See how you translated the same use of **lowly** in [10:15](../10/15.md). +22:10 bgph rc://*/ta/man/translate/figs-genericnoun לֵ֭ץ 1 See how you translated **a mocker** in [9:7](../09/07.md) +22:10 t6nt rc://*/ta/man/translate/figs-abstractnouns מָד֑וֹן & וְ⁠קָלֽוֹן 1 See how you translated the abstract nouns **strife** in [16:28](../16/28.md) and **dishonor** in [3:35](../03/35.md). +22:10 rxpn rc://*/ta/man/translate/figs-metaphor וְ⁠יֵצֵ֣א מָד֑וֹן 1 Here, Solomon speaks of **strife** as if it were a person who could **go out** from a place. He means that **strife** will cease. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “and strife will cease”\n +22:10 e1t0 rc://*/ta/man/translate/figs-explicit דִּ֣ין 1 Here, **judgment** could refer to: (1) arguments or quarrels in general. Alternate translation: “argument” (2) lawsuits in a legal court. Alternate translation: “lawsuit” +22:11 lzto rc://*/ta/man/translate/figs-genericnoun אֹהֵ֥ב & שְׂ֝פָתָ֗י⁠ו רֵעֵ֥⁠הוּ מֶֽלֶךְ 1 **One who loves**, **his**, and **the king** refer to these types of people in general, not to specific people. If it would be helpful in your language, you could use more natural phrases. Alternate translation: “Any person who loves … that person’s lips … any king is that person’s friend” +22:11 xzb6 rc://*/ta/man/translate/figs-synecdoche אֹהֵ֥ב טהור־לֵ֑ב 1 This phrase refers to a person who wants to have **pure** thoughts and **heart** refers to that person’s mind or thoughts. If it would be helpful in your language, you could express the meaning plainly. See how you translated the same use of **heart** in [2:2](../02/02.md). Alternate translation: “One who wants to have a pure mind” +22:11 tlq4 rc://*/ta/man/translate/figs-metonymy שְׂ֝פָתָ֗י⁠ו 1 See how you translated the same use of **lips** in [10:18](../10/18.md).\n +22:12 swt2 rc://*/ta/man/translate/figs-synecdoche עֵינֵ֣י יְ֭הוָה 1 This phrase refers to **Yahweh** himself. If it would be helpful in your language, you could express the meaning plainly, as in the UST. +22:12 s2lr rc://*/ta/man/translate/figs-metonymy נָ֣צְרוּ דָ֑עַת 1 Here, Solomon speaks of **knowledge** as if it were an object that Yahweh guards. He means that **Yahweh** prevents the content of true **knowledge** from being forgotten. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “prevents true knowledge from being forgotten”\n +22:12 zw3l rc://*/ta/man/translate/figs-metaphor וַ֝⁠יְסַלֵּ֗ף 1 Here, Solomon refers to **Yahweh** preventing **the words** of **treacherous** people from accomplishing their purposes as if **he overturns** them. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “and he prevents the success of”\n +22:12 yybm rc://*/ta/man/translate/figs-metonymy דִּבְרֵ֥י 1 See how you translated the similar use of **words** in [1:23](../01/23.md). +22:12 tbpc rc://*/ta/man/translate/figs-genericnoun בֹגֵֽד 1 Here, **one who is treacherous** refers to this type of person in general, not a specific **treacherous** person. If it would be helpful in your language, you could use a more natural phrase. Alternate translation: “any person who is treacherous” +22:13 jg67 rc://*/ta/man/translate/figs-genericnoun עָ֭צֵל 1 See how you translated this phrase in [13:4](../13/04.md). +22:13 fp93 rc://*/ta/man/translate/figs-quotations אָמַ֣ר & אֲרִ֣י בַ⁠ח֑וּץ בְּ⁠ת֥וֹךְ רְ֝חֹב֗וֹת אֵֽרָצֵֽחַ 1 If it would be more natural in your language, you could express this as an indirect quotation. Alternate translation: “says that a lion is outside and he will be killed in the midst of the open areas” +22:13 iq3x rc://*/ta/man/translate/figs-explicit אָמַ֣ר 1 In this verse, Solomon implies that what the **lazy one** says is not true. If it would be helpful in your language, you could state this explicitly. Alternate translation: “says falsely” +22:13 mrva rc://*/ta/man/translate/figs-activepassive אֵֽרָצֵֽחַ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “The lion will kill me” +22:13 lqbb rc://*/ta/man/translate/figs-explicit אֵֽרָצֵֽחַ 1 Here, the **lazy one** implies that he **will be killed** if he goes outside. If it would be helpful in your language, you could state this explicitly. Alternate translation: “If I go outside, then I will be killed” +22:14 r1mk rc://*/ta/man/translate/figs-genericnoun פִּ֣י זָר֑וֹת זְע֥וּם יְ֝הוָ֗ה 1 **The mouth**, **a strange woman**, and **one cursed of Yahweh** refer to types of people in general, not specific people. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “Mouths of strange women … people who are cursed of Yahweh” +22:14 xka4 rc://*/ta/man/translate/figs-metonymy פִּ֣י 1 Here, **mouth** refers to the seductive things that **a strange woman** says with her **mouth**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “The seductive speech of” +22:14 xrc5 rc://*/ta/man/translate/figs-metaphor זָר֑וֹת 1 See how you translated this phrase in [2:16](../02/16.md). +22:14 eq5h rc://*/ta/man/translate/figs-metaphor שׁוּחָ֣ה עֲ֭מֻקָּה & יפול־שָֽׁם 1 Here, Solomon speaks of the danger of obeying the seductive speech of **a strange woman** as if it were **a deep pit** that a person could **fall** into and die if they obeyed that speech. If it would be helpful in your language, you could express the meaning plainly or use a simile. Alternate translation: “is extremely dangerous … will die because of it” or “is dangerous like a deep pit … will fall there and die” +22:14 l326 rc://*/ta/man/translate/figs-activepassive זְע֥וּם יְ֝הוָ֗ה 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “one whom Yahweh has cursed” +22:15 fuj4 rc://*/ta/man/translate/figs-abstractnouns אִ֭וֶּלֶת & מ֝וּסָ֗ר 1 See how you translate the abstract nouns **Folly** in [5:23](../05/23.md) and **discipline** in [13:24](../13/24.md). +22:15 ywtt rc://*/ta/man/translate/figs-metaphor קְשׁוּרָ֣ה בְ⁠לֶב 1 Here, Solomon refers to **a young man** inherently thinking foolishly as if **Folly** were an object **bound up** in that person’s **heart**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “is inherently within the mind of” +22:15 ckwo rc://*/ta/man/translate/figs-metonymy בְ⁠לֶב 1 See how you translated the same use of **heart** in [2:2](../02/02.md). +22:15 u8h3 rc://*/ta/man/translate/figs-genericnoun נָ֑עַר & מִמֶּֽ⁠נּוּ 1 Here, **a young man** and **him** refer to a child in general, not a specific **young man**. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “any child … from that child”\n +22:15 j283 rc://*/ta/man/translate/figs-possession שֵׁ֥בֶט מ֝וּסָ֗ר 1 Here, Solomon is using the possessive form to describe a **rod** that is used to **discipline** someone. If your language would not use the possessive form for this, you could use a different expression. Alternate translation: “the rod used for discipline” +22:15 eweg rc://*/ta/man/translate/figs-metonymy שֵׁ֥בֶט 1 See how you translated the same use of **rod** in [10:13](../10/13.md) and [13:24](../13/24.md). +22:15 dk18 rc://*/ta/man/translate/figs-metaphor יַרְחִיקֶ֥⁠נָּה מִמֶּֽ⁠נּוּ 1 Here, Solomon speaks of **discipline** causing a child to stop being foolish as if **Folly** were an object that **the rod of discipline** could cause to go **far away**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “will result in him ceasing from folly” +22:16 w7rc עֹ֣שֵֽׁק דָּ֭ל לְ⁠הַרְבּ֣וֹת ל֑⁠וֹ נֹתֵ֥ן לְ֝⁠עָשִׁ֗יר 1 **One who oppresses**, **a lowly one**, **himself**, **one who gives**, and **a rich one** refer to types of people in general, not specific people. If it would be helpful in your language, you could use more natural phrases. Alternate translation: “Any person who oppresses any lowly person to increase for himself, any person who gives to any rich person” +22:16 fm7f rc://*/ta/man/translate/figs-metaphor דָּ֭ל 1 See how you translated the same use of **lowly** in [10:15](../10/15.md). +22:16 grcp rc://*/ta/man/translate/figs-ellipsis לְ⁠הַרְבּ֣וֹת 1 Solomon is leaving out a word that in many languages a clause would need in order to be complete. You could supply this word from the context if it would be clearer in your language. Alternate translation: “to increase wealth”\n +22:16 ra2x rc://*/ta/man/translate/figs-explicit נֹתֵ֥ן לְ֝⁠עָשִׁ֗יר 1 This phrase refers to someone who does a different activity than the person described in the previous clause. If it would be helpful in your language, you could state this explicitly, as in the UST. +22:16 rf0i rc://*/ta/man/translate/figs-ellipsis נֹתֵ֥ן לְ֝⁠עָשִׁ֗יר 1 Solomon is leaving out some words that in many languages a clause would need in order to be complete. You could supply these words from the context and previous clause if it would be clearer in your language. Alternate translation: “one who gives gifts to a rich one to increase wealth” +22:16 d4td rc://*/ta/man/translate/grammar-connect-logic-result לְ⁠מַחְסֽוֹר 1 Here, **will be to** indicates that what follows is the result of what came before. Use a connector in your language that makes it clear that what follows is a result of what came before. Alternate translation: “will result in poverty” +22:17 lgs9 rc://*/ta/man/translate/figs-idiom הַ֥ט אָזְנְ⁠ךָ֗ וּ֭⁠שְׁמַע 1 This phrase means “listen carefully.” See how you translated the same use of the shorter phrase **Incline your ear** in [4:20](../04/20.md). +22:17 l38x rc://*/ta/man/translate/figs-metonymy דִּבְרֵ֣י חֲכָמִ֑ים 1 See how you translated this phrase in [1:6](../01/06.md). +22:17 pi8n rc://*/ta/man/translate/figs-idiom וְ֝⁠לִבְּ⁠ךָ֗ תָּשִׁ֥ית לְ⁠דַעְתִּֽ⁠י 1 Here, **set your heart to** is an idiom that means “think carefully about.” The word **heart** here refers to a person’s mind, as in [2:2](../02/02.md). If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “and you must think carefully about my knowledge” +22:17 i9n2 rc://*/ta/man/translate/figs-abstractnouns לְ⁠דַעְתִּֽ⁠י 1 Here, **knowledge** refers to the **knowledge** that Solomon wants his readers to know. If it would be helpful in your language, you could use a different expression. Alternate translation: “to what I want you to know” +22:18 kz1e rc://*/ta/man/translate/grammar-connect-logic-result כִּֽי 1 **For** here indicates that what follows is a reason for the commands in the previous verse. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation: “Do these things because”\n +22:18 a5hd rc://*/ta/man/translate/figs-metaphor תִשְׁמְרֵ֣⁠ם בְּ⁠בִטְנֶ֑⁠ךָ 1 Here, Solomon speaks of remembering something as if it were an object that someone should **keep** inside that person’s **inner parts**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “you remember them” +22:18 zaoj rc://*/ta/man/translate/writing-pronouns תִשְׁמְרֵ֣⁠ם & יִכֹּ֥נוּ 1 Here, **them** and **they** refer to “the words of the wise” and “my knowledge” in the previous verse. If it would be helpful in your language, you could state this explicitly. Alternate translation: “you keep those words … those words are ready” +22:18 av27 rc://*/ta/man/translate/figs-explicit יִכֹּ֥נוּ יַ֝חְדָּ֗ו עַל־שְׂפָתֶֽי⁠ךָ 1 This clause refers to an additional condition for **it** being **pleasant**. If it would be helpful in your language, you could state this explicitly, as in the UST. +22:18 nl9j rc://*/ta/man/translate/figs-metaphor יִכֹּ֥נוּ יַ֝חְדָּ֗ו עַל־שְׂפָתֶֽי⁠ךָ 1 Here, Solomon speaks of someone always being able to repeat “the words of the wise” as if they were objects **on** someone’s **lips** that **are ready** to come out. if it would be helpful in your language, you could express the meaning plainly. Alternate translation: “and if you are prepared to say them all” +22:19 xrwq rc://*/ta/man/translate/grammar-connect-logic-goal לִ⁠הְי֣וֹת & מִבְטַחֶ֑⁠ךָ 1 **For** here indicates that what follows is the purpose for the second clause in this verse. Use a connector in your language that makes it clear that what follows is a purpose for what comes after. Alternate translation: “In order for your trust to be” +22:19 a02b rc://*/ta/man/translate/translate-tense הוֹדַעְתִּ֖י⁠ךָ 1 Solomon uses the past tense here in order to refer to something that is happening while he is writing these verses, which is the time he calls **today**. If it would not be natural to do that in your language, you could use the present tense. Alternate translation: “I am causing you to know” +22:19 w6fc rc://*/ta/man/translate/figs-ellipsis הוֹדַעְתִּ֖י⁠ךָ 1 Solomon is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from [22:17](../22/17.md) if it would be clearer in your language. Alternate translation: “I have caused you to know the words of the wise” +22:19 wr39 אַף־אָֽתָּה 1 Here, Solomon repeats **you** to emphasize to whom he is teaching these proverbs. If it would be helpful in your language, you could express this emphasis in a different way. Alternate translation: “yes, I have taught you” +22:20 bb5s rc://*/ta/man/translate/figs-rquestion הֲ⁠לֹ֤א כָתַ֣בְתִּי 1 This phrase indicates that Solomon is using the question form in this verse and the next verse in order to emphasize the truth of what he is saying. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “I have surely written” +22:20 gv66 rc://*/ta/man/translate/translate-tense הֲ⁠לֹ֤א כָתַ֣בְתִּי 1 Solomon uses the past tense here in order to refer to something that is happening while he is writing these verses, which is the time he calls **today** in the previous verse. If it would not be natural to do that in your language, you could use the present tense. Alternate translation: “Am I not writing” +22:20 q77c rc://*/ta/man/translate/translate-textvariants שָׁלִישִׁ֑ים 1 Some ancient manuscripts read, “excellent sayings.” If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. +22:20 ukub rc://*/ta/man/translate/figs-explicit בְּ⁠מ֖וֹעֵצֹ֣ת וָ⁠דָֽעַת 1 Here, **counsels and knowledge** refer to what the **thirty things** are. If it would be helpful in your language, you could state this explicitly. Alternate translation: “that are counsels and knowledge” +22:20 s3i2 rc://*/ta/man/translate/figs-abstractnouns בְּ⁠מ֖וֹעֵצֹ֣ת וָ⁠דָֽעַת 1 If your language does not use abstract nouns for the ideas of **counsels** and **knowledge**, you could express the same ideas in other ways. See how you translated **knowledge** in [1:4](../01/04.md). Alternate translation: “that can counsel you and make you knowledgeable” +22:21 q8xu rc://*/ta/man/translate/figs-rquestion לְ⁠הוֹדִֽיעֲ⁠ךָ֗ 1 This verse continues the rhetorical question that began in the previous verse. If you divide these two verses into separate sentences, then you will need to repeat part of the previous sentence. Alternate translation: “I have surely written these things to cause you to know” +22:21 d5sr rc://*/ta/man/translate/figs-abstractnouns קֹ֭שְׁטְ & אֱמֶ֑ת 1 See how you translated the abstract nouns **truth** in [8:7](../08/07.md) and **trustworthiness** in [3:3](../03/03.md). +22:21 jl39 rc://*/ta/man/translate/figs-possession אִמְרֵ֣י אֱמֶ֑ת 1 Here, Solomon is using the possessive form to describe **words** that are characterized by **trustworthiness**. If your language would not use the possessive form for this, you could use a different expression. Alternate translation: “the trustworthy words” +22:21 r2f9 rc://*/ta/man/translate/figs-metonymy אִמְרֵ֣י & אֲמָרִ֥ים 1 See how you translated the same use of **words** in [1:23](../01/23.md). +22:21 ygvk rc://*/ta/man/translate/figs-rquestion לְ⁠הָשִׁ֥יב 1 Here, **to** indicates that what follows is a second purpose for Solomon writing these “words of the wise”. Use a connector in your language that makes it clear that what follows is a second purpose. Alternate translation: “and to return” +22:21 f7m5 rc://*/ta/man/translate/figs-metaphor לְ⁠הָשִׁ֥יב 1 Here, Solomon refers to replying to someone with **trustworthy words** as if they were objects that one returns to someone. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “and to reply with” +22:21 l5jf rc://*/ta/man/translate/figs-explicit לְ⁠שֹׁלְחֶֽי⁠ךָ 1 Here, Solomon implies that he is speaking to a messenger whom his master has **sent**. If it would be helpful in your language, you could state this explicitly. Alternate translation: “to your master who sent you” +22:22 aq5t rc://*/ta/man/translate/figs-genericnoun דָּ֭ל & דַל־ה֑וּא & עָנִ֣י 1 Here, **a lowly one**, **he**, and **an afflicted one** refer to types of people in general, not specific people. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “any lowly person … that person is lowly … any afflicted person” +22:22 su1v rc://*/ta/man/translate/figs-metaphor דָּ֭ל & דַל 1 See how you translated the same use of **lowly** in [10:15](../10/15.md). +22:22 ws7l rc://*/ta/man/translate/figs-metaphor וְ⁠אַל־תְּדַכֵּ֖א 1 Here, the writer refers to oppressing **an afflicted one** as if someone were crushing that person. If it would be helpful in your language, you could express the meaning plainly, as in the UST. +22:22 z1ia rc://*/ta/man/translate/figs-explicit בַ⁠שָּֽׁעַר 1 Here, **the gate** refers to place in a city where people settled legal arguments (see [Ruth 4:1–12](../rut/04/01.md)). If it would be helpful in your language, you could state this explicitly. Alternate translation: “at the place for legal arguments”\n +22:23 a2vp rc://*/ta/man/translate/figs-metaphor יְ֭הוָה יָרִ֣יב רִיבָ֑⁠ם 1 Here, the writer refers to **Yahweh** protecting “an afflicted one” as if he were a lawyer defending that person in court. If it would be helpful in your language, you could express the meaning plainly or use a simile. Alternate translation: “Yahweh will protect them” or “Yahweh will protect them like a lawyer who defends them in court” +22:23 ied3 rc://*/ta/man/translate/writing-pronouns רִיבָ֑⁠ם & קֹבְעֵי⁠הֶ֣ם 1 In this verse, **their** and **them** refer to the afflicted and poor people referenced in the previous verse. If it would be helpful in your language, you could state this explicitly. Alternate translation: “the dispute of poor people … those who plunder poor people” +22:23 c70k rc://*/ta/man/translate/figs-abstractnouns רִיבָ֑⁠ם 1 See how you translated the abstract noun **dispute** in [15:18](../15/18.md). +22:23 m5k2 rc://*/ta/man/translate/figs-metaphor וְ⁠קָבַ֖ע & נָֽפֶשׁ 1 Here, the writer refers to **Yahweh**killing a person who tries to **plunder** a poor person as if he were a thief who plunders that person’s **life**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “he will cause to die” +22:24 w16m rc://*/ta/man/translate/figs-parallelism אַל־תִּ֭תְרַע אֶת־בַּ֣עַל אָ֑ף וְ⁠אֶת־אִ֥ישׁ חֵ֝מוֹת לֹ֣א תָבֽוֹא 1 These two phrases mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the phrases with a word other than **and** in order to show that the second phrase is repeating the first one, not saying something additional. Alternate translation: “Do not befriend an owner of nose, yes, do not go with a man of heat” +22:24 e6fh rc://*/ta/man/translate/figs-genericnoun בַּ֣עַל אָ֑ף & אִ֥ישׁ חֵ֝מוֹת 1 Here, **an owner of nose** and **a man of heat** refer to types of people in general, not specific people. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “any owner of nose … any person of heat” +22:24 cpi3 rc://*/ta/man/translate/figs-idiom בַּ֣עַל אָ֑ף 1 The phrase is an idiom that refers to a person who is characteristically angry. The word **nose** means “anger” by association with the way that a person who is angry breathes heavily through his **nose**. Your language and culture may also associate anger with a particular part of the body. If so, you could use an expression involving that part of the body in your translation. You could also use plain language. Alternate translation: “an angry person”\n +22:24 cc8z rc://*/ta/man/translate/figs-metonymy אִ֥ישׁ חֵ֝מוֹת 1 See how you translated this phrase in [15:18](../15/18.md). +22:25 srzt rc://*/ta/man/translate/grammar-connect-words-phrases פֶּן 1 Here, **lest** indicates that this verse continues the sentence that began in the previous verse. If it would be helpful in your language, you could make this a new sentence. Alternate translation: “Do not do that, lest” +22:25 jz7s rc://*/ta/man/translate/figs-metaphor תֶּאֱלַ֥ף אֹֽרְחֹתָ֑יו 1 Here, the writer speaks of someone behaving like someone else as if that person **learns** the **paths** which the other person walks on. If it would be helpful in your language, you could express the meaning plainly. See how you translated the same use of **paths** in [2:15](../02/15.md). Alternate translation: “you behave like him” +22:25 s2i8 rc://*/ta/man/translate/figs-metaphor וְ⁠לָקַחְתָּ֖ מוֹקֵ֣שׁ לְ⁠נַפְשֶֽׁ⁠ךָ 1 Here, the writer speaks of a person causing his life to be in danger as if that person were an animal that gets caught in a **snare**. If it would be helpful in your language, you could express the meaning plainly or use a simile. Alternate translation: “and you will put your life in danger” or “and you will be like an animal that gets caught in a snare and cannot escape” +22:26 ftq6 rc://*/ta/man/translate/figs-ellipsis אַל־תְּהִ֥י בְ⁠תֹֽקְעֵי־כָ֑ף בַּ֝⁠עֹרְבִ֗ים מַשָּׁאֽוֹת 1 In the second clause, the writer is leaving out some of the words that in many languages a clause would need in order to be complete. You could supply these words from the first clause if it would be clearer in your language. Alternate translation: “Do not be among those who clasp a palm; do not be among those who pledge for loans” +22:26 gmwt rc://*/ta/man/translate/figs-parallelism אַל־תְּהִ֥י בְ⁠תֹֽקְעֵי־כָ֑ף בַּ֝⁠עֹרְבִ֗ים מַשָּׁאֽוֹת 1 These two phrases mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the phrases with a word that shows that the second phrase is repeating the first one, not saying something additional. Alternate translation: “Do not be among those who clasp a palm, yes, do not be among those who pledge for loans” +22:26 aq44 rc://*/ta/man/translate/figs-explicit אַל־תְּהִ֥י בְ⁠תֹֽקְעֵי־כָ֑ף 1 The phrase **do not be among** refers to not participating in what **those who clasp a palm** do. If it would be helpful in your language, you could state this explicitly. Alternate translation: “Do not be like those who clasp a palm” or “Do not clasp a palm” +22:26 rnd6 rc://*/ta/man/translate/figs-idiom בְ⁠תֹֽקְעֵי־כָ֑ף 1 See how you translated the same idiom in [6:1](../06/01.md) and [17:18](../17/18.md). +22:26 wt7u rc://*/ta/man/translate/figs-explicit בַּ֝⁠עֹרְבִ֗ים 1 See how you translated the same use of **pledge** in [6:1](../06/01.md). +22:27 r204 rc://*/ta/man/translate/grammar-connect-logic-result אִם 1 This verse gives a reason for the commands in the previous verse. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation: “Do not do those things because if”\n +22:27 p5uf rc://*/ta/man/translate/figs-explicit אֵֽין־לְ⁠ךָ֥ לְ⁠שַׁלֵּ֑ם 1 Here, the writer is referring to repaying the loans mentioned in the previous verse. If it would be helpful in your language, you could state this explicitly. Alternate translation: “there is no money for you to repay the loan” +22:27 cwjf rc://*/ta/man/translate/figs-rquestion לָ֥⁠מָּה יִקַּ֥ח מִ֝שְׁכָּבְ⁠ךָ֗ מִ⁠תַּחְתֶּֽי⁠ךָ 1 The writing is using the question form to emphasize what will happen if a person cannot repay a loan for someone else. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “surely he will take away your bed from under you!” +22:27 y5hd rc://*/ta/man/translate/figs-explicit יִקַּ֥ח מִ֝שְׁכָּבְ⁠ךָ֗ מִ⁠תַּחְתֶּֽי⁠ךָ 1 This clause refers to a person who loaned money taking away the **bed** of someone because that person was unable to pay the loan that he had promised to pay for someone else. If it would be helpful in your language, you could state this explicitly. Alternate translation: “should the lender take away your bed from under you because you were not able to repay the loan” +22:28 hrlp rc://*/ta/man/translate/figs-explicit אַל־תַּ֭סֵּג גְּב֣וּל עוֹלָ֑ם 1 The writer implies that someone moves the **ancient boundary** in order to cheat the landowner by changing the boundaries of his land. If it would be helpful in your language, you could state this explicitly. Alternate translation: “Do not cheat a landowner by moving the ancient boundary” +22:28 tb1b rc://*/ta/man/translate/translate-unknown גְּב֣וּל עוֹלָ֑ם 1 The phrase **ancient boundary** refers to stones that people used to mark the boundaries of the land that they owned. These boundaries were **ancient** because they were originally placed by the landowner's ancestors. If your readers would not be familiar with this type of **boundary** marker, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “the stones placed long ago that mark the borders of someone’s land” +22:28 j4id rc://*/ta/man/translate/figs-metaphor אֲבוֹתֶֽי⁠ךָ 1 Here, **fathers** means “ancestors.” If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “your ancestors” +22:29 y4ub rc://*/ta/man/translate/figs-metaphor חָזִ֡יתָ 1 See how you translated the same use of **Behold** in [1:23](../01/23.md). +22:29 uljc rc://*/ta/man/translate/figs-genericnoun אִ֤ישׁ ׀ מָ֘הִ֤יר בִּ⁠מְלַאכְתּ֗⁠וֹ & יִתְיַצָּ֑ב & בַּל־יִ֝תְיַצֵּב 1 Here, **a skilled man**, **his**, **he**, and **himself** refer to a type of person in general, not a specific **man**. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “people skilled in their work; those people will station themselves … they will not station themselves” +22:29 tf37 rc://*/ta/man/translate/figs-idiom לִֽ⁠פְנֵֽי & יִתְיַצָּ֑ב בַּל־יִ֝תְיַצֵּב לִ⁠פְנֵ֥י 1 The phrase **station himself before the face of** is an idiom that means “to enter the service of.” If this phrase does not have that meaning in your language, you could express the meaning plainly. Alternate translation: “he will enter the service of … he will not enter the service of” 23:intro eva7 0 # Proverbs 23 General Notes\n\n## Structure and formatting\n\nChapter 23 continues the section beginning in the previous chapter of the book and is filled mainly with short, individual proverbs.\n\nThe second half of this chapter and the first half of the next chapter are attributed to general sayings.\n 23:1 z181 0 # General Information:\n\nThese verses continue the “thirty sayings” ([Proverbs 22:20](../22/20.md)). 23:2 lu62 rc://*/ta/man/translate/figs-hyperbole put a knife to your throat 0 Possible meanings of this exaggeration are: (1) “be very careful not to eat too much” or (2) “do not eat anything at all” (See also: [[rc://*/ta/man/translate/figs-idiom]]) From 46d5f8a19d6ee3d7b4dad46b4d86801ad5156da7 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Thu, 3 Aug 2023 13:33:33 +0000 Subject: [PATCH 031/127] Merge justplainjane47-tc-create-1 into master by justplainjane47 (#3425) --- tn_JOB.tsv | 38 +++++++++++++++++++------------------- 1 file changed, 19 insertions(+), 19 deletions(-) diff --git a/tn_JOB.tsv b/tn_JOB.tsv index b969942e41..565389e53b 100644 --- a/tn_JOB.tsv +++ b/tn_JOB.tsv @@ -1766,13 +1766,13 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 22:30 j736 rc://*/ta/man/translate/figs-activepassive וְ֝⁠נִמְלַ֗ט 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “indeed, God will rescue him” 22:30 wrz4 rc://*/ta/man/translate/figs-metonymy בְּ⁠בֹ֣ר כַּפֶּֽי⁠ךָ 1 Eliphaz is likely using the term **hands** by association to mean “prayers,” since people in this culture lifted their hands when they prayed. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “through the cleanness of your prayers” 22:30 f84n rc://*/ta/man/translate/figs-metaphor בְּ⁠בֹ֣ר כַּפֶּֽי⁠ךָ 1 Eliphaz is speaking as if Job would have literally refrained from doing things that would make his **hands** dirty. He means that Job would not have done wrong things, and so he could offer prayers to God as an innocent person whose prayers God would answer. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “through the prayers that you, as an innocent person, offer for him” -23:intro fb42 0 # Job 23 General Notes\n\n## Structure and Formatting\n\nThis chapter is the beginning of Job’s response to Eliphaz’s third and final speech. Job’s response continues in the next chapter.\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry.\n\n## Special concepts in this chapter\n\n### Legal proceeding\n\nIn this chapter, Job speaks of making a legal case to prove his innocence to God. As a note to [9:3](../09/03.md) explains, in this culture, people typically presented such cases to community leaders in public places such as the gate of a town. Each party in a dispute would question the other party in the presence of the leaders, and the leaders would then discuss the case and decide which party was guilty and which party was innocent. However, the Bible indicates that judges would also travel around from place to place and hear cases. For example, [1 Samuel 7:16–17](../1sa/07/16.md) says that Samuel “went around to Bethel and Gilgal and Mizpah and judged Israel in all those places.” Job is envisioning God serving as this kind of judge and hearing his case. In your translation, express his language in such a way that readers who are familiar with the legal process in your own culture will recognize what Job is saying.n\n## Translation issues in this chapter\n\n### “he,” “him,” and “his”\n\nThe pronouns “he,” “him,” and “his” refer to God throughout this chapter. The UST models how a translation may say “God” regularly in order to make this clear.\n\n###“my hand” or “his hand” (23:2)\n\nIn verse 2, Hebrew manuscripts read “my hand.” The ULT follows that reading. Some ancient translations of the Hebrew Bible into other languages say “his hand,” and some modern versions follow that reading. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of ULT. +23:intro fb42 0 # Job 23 General Notes\n\n## Structure and Formatting\n\nThis chapter is the beginning of Job’s response to Eliphaz’s third and final speech. Job’s response continues in the next chapter.\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry.\n\n## Special Concepts in this Chapter\n\n### Legal proceeding\n\nIn this chapter, Job speaks of making a legal case to prove his innocence to God. As a note to [9:3](../09/03.md) explains, in this culture, people typically presented such cases to community leaders in public places such as the gate of a town. Each party in a dispute would question the other party in the presence of the leaders, and the leaders would then discuss the case and decide which party was guilty and which party was innocent. However, the Bible indicates that judges would also travel around from place to place and hear cases. For example, [1 Samuel 7:16–17](../1sa/07/16.md) says that Samuel “went around to Bethel and Gilgal and Mizpah and judged Israel in all those places.” Job is envisioning God serving as this kind of judge and hearing his case. In your translation, express his language in such a way that readers who are familiar with the legal process in your own culture will recognize what Job is saying.\n\n## Translation issues in this chapter\n\n### “he,” “him,” and “his”\n\nThe pronouns “he,” “him,” and “his” refer to God throughout this chapter. The UST models how a translation may say “God” regularly in order to make this clear.\n\n### “my hand” or “his hand” (23:2)\n\nIn verse 2, Hebrew manuscripts read “my hand.” The ULT follows that reading. Some ancient translations of the Hebrew Bible into other languages say “his hand,” and some modern versions follow that reading. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of ULT. 23:2 fi9s rc://*/ta/man/translate/figs-explicit גַּם־הַ֭⁠יּוֹם 1 Job is using this expression to emphasize to his friends that their arguments have not changed his situation at all.. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “Despite all the things you have said to me,” 23:2 ke1p rc://*/ta/man/translate/figs-metaphor מְרִ֣י שִׂחִ֑⁠י 1 Job is speaking as if his **complaint** about what has happened to him is **bitter** or bad-tasting. The image is that what he says is so unpleasant that it leaves a bad taste in his mouth when he says it. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “I have many unpleasant things to complain about” 23:2 cm2j rc://*/ta/man/translate/figs-metaphor יָ֝דִ֗⁠י כָּבְדָ֥ה עַל־אַנְחָתִֽ⁠י 1 Job is speaking as if he were literally holding his **hand** down hard on his **groaning** in order to suppress it. He means that there is more that he could groan or complain about than he has actually stated yet. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “I have been suppressing my groaning” 23:3 pn2b rc://*/ta/man/translate/figs-idiom מִֽי־יִתֵּ֣ן יָ֭דַעְתִּי וְ⁠אֶמְצָאֵ֑⁠הוּ 1 See how you translated the expression **Who will give** in [11:5–6](../11/05.md). Alternate translation: “I wish that I knew and I would find him!” 23:3 rpr9 rc://*/ta/man/translate/figs-hendiadys יָ֭דַעְתִּי וְ⁠אֶמְצָאֵ֑⁠הוּ 1 This phrase expresses a single idea by using two words connected with **and**. The word **knew** tells in what way Job would be able to **find** God. If it would be more natural in your language, you could express this meaning with an equivalent phrase that does not use “and.” Alternate translation: “I knew where to find him” -23:3 j737 rc://*/ta/man/translate/writing-pronouns יָ֭דַעְתִּי וְ⁠אֶמְצָאֵ֑⁠הוּ & תְּכוּנָתֽ⁠וֹ 1 The pronouns **him** and **his** refers to God. It may be helpful to clarify this for your readers. Alternate translation: “I knew where to find God … the place where God lives” +23:3 j737 rc://*/ta/man/translate/writing-pronouns יָ֭דַעְתִּי וְ⁠אֶמְצָאֵ֑⁠הוּ & תְּכוּנָתֽ⁠וֹ 1 The pronouns **him** and **his** refer to God. It may be helpful to clarify this for your readers. Alternate translation: “I knew where to find God … the place where God lives” 23:4 u14t rc://*/ta/man/translate/figs-metonymy לְ⁠פָנָ֣י⁠ו 1 Here the word **face** represents the presence of a person by association with the way people can see the face of someone who is present. Alternate translation: “in his presence” or “to him personally” 23:4 vtm3 rc://*/ta/man/translate/figs-metaphor וּ֝⁠פִ֗⁠י אֲמַלֵּ֥א תוֹכָחֽוֹת 1 Job is speaking as if **arguments** were objects with which he could literally **fill** his mouth. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “and I would make many arguments as I spoke” 23:5 s5td rc://*/ta/man/translate/figs-metonymy אֵ֭דְעָה מִלִּ֣ים יַעֲנֵ֑⁠נִי 1 Job is using the term **words** to mean what God would say by using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “I would know what he would tell me in response” @@ -1788,7 +1788,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 23:10 x7cb rc://*/ta/man/translate/figs-pastforfuture בְּ֝חָנַ֗⁠נִי כַּ⁠זָּהָ֥ב אֵצֵֽא 1 Job is using the past tense in order to refer to something that he hopes will happen in the future. He is doing this to describe what he is confident the outcome would be. If it would be helpful in your language, you could use the future tense. Alternate translation: “when he tests me, I will come out like gold” 23:10 v4c5 rc://*/ta/man/translate/figs-simile בְּ֝חָנַ֗⁠נִי כַּ⁠זָּהָ֥ב אֵצֵֽא 1 The point of this comparison is that just as genuine **gold** is shown to be pure when it is **tested**, so God giving Job a hearing would show that he is innocent. If it would be helpful in your language, you could make this point explicitly. Alternate translation: “when he tests me, this will show that I am innocent, just as testing gold shows its purity” 23:11 w13v rc://*/ta/man/translate/figs-metaphor בַּ֭⁠אֲשֻׁר⁠וֹ אָחֲזָ֣ה רַגְלִ֑⁠י 1 Job is speaking as if he has used his **foot** literally to hold onto each place where God had stepped. He means that he has walked exactly where God had walked, putting his feet down right where God put his feet down. Job is using this image to mean that he has obeyed God exactly. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “I have obeyed God exactly” -23:11 xw5w rc://*/ta/man/translate/figs-metaphor דַּרְכּ֖⁠וֹ שָׁמַ֣רְתִּי וְ⁠לֹא־אָֽט 1 Job is speaking of how God wants a person lives as if that were a **way** or path that the person should walk along. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “I have lived consistently in the way God wants people to live” +23:11 xw5w rc://*/ta/man/translate/figs-metaphor דַּרְכּ֖⁠וֹ שָׁמַ֣רְתִּי וְ⁠לֹא־אָֽט 1 Job is speaking of how God wants a person to live as if that were a **way** or path that the person should walk along. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “I have lived consistently in the way God wants people to live” 23:12 fg26 rc://*/ta/man/translate/figs-metaphor מִצְוַ֣ת שְׂ֭פָתָי⁠ו וְ⁠לֹ֣א אָמִ֑ישׁ 1 Job is speaking as if he had not physically gone away from or **departed** from God’s **commandment**. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “I have not disobeyed the commandment of his lips” or, positively, “I have obeyed the commandment of his lips” 23:12 m22y rc://*/ta/man/translate/figs-metonymy מִצְוַ֣ת שְׂ֭פָתָי⁠ו 1 Job is using the term **lips** by association to mean speaking, since people use their lips when they speak. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “from the commandment that he has spoken” 23:12 j740 rc://*/ta/man/translate/figs-genericnoun מִצְוַ֣ת שְׂ֭פָתָי⁠ו 1 Job is not referring to a specific **commandment**. He means God’s commandments in general. It may be more natural in your language to express this meaning by using a plural form. Alternate translation: “from the commandments that he has spoken” @@ -1799,8 +1799,8 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 23:13 j743 rc://*/ta/man/translate/figs-metaphor וּ⁠מִ֣י יְשִׁיבֶ֑⁠נּוּ 1 Job is speaking as if someone might physically **turn** God **back** from going in one direction and make God go in a different direction. He is speaking of someone making God change his mind. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “and who will make him change his mind” 23:13 l1d5 rc://*/ta/man/translate/figs-rquestion וּ⁠מִ֣י יְשִׁיבֶ֑⁠נּוּ 1 Job is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “and no one will turn him back” or “and no one can make him change his mind” 23:13 if99 rc://*/ta/man/translate/figs-synecdoche וְ⁠נַפְשׁ֖⁠וֹ אִוְּתָ֣ה וַ⁠יָּֽעַשׂ 1 Job is using one part of God, his **soul**, to mean all of God. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “For he desires to do something, and he does it” or “For he does whatever he desires” -23:14 g641 rc://*/ta/man/translate/figs-possession חֻקִּ֑⁠י 1 Job is using this possessive form to describe what God has decreed for him, not a **decree** that he has made himself. It may be helpful clarify this for your readers. Alternate translation: “what he has decreed for me” or “what he has decided to do to me” -23:14 i8u2 rc://*/ta/man/translate/writing-pronouns וְ⁠כָ⁠הֵ֖נָּה רַבּ֣וֹת עִמּֽ⁠וֹ 1 The pronoun **these** probably refers to the sufferings that Job is already experiencing. It may be helpful to clarify this for your readers. Alternate translation: “and he is capable afflicting me with many more sufferings if my present ones are not sufficient to fulfill his purpose” +23:14 g641 rc://*/ta/man/translate/figs-possession חֻקִּ֑⁠י 1 Job is using this possessive form to describe what God has decreed for him, not a **decree** that he has made himself. It may be helpful to clarify this for your readers. Alternate translation: “what he has decreed for me” or “what he has decided to do to me” +23:14 i8u2 rc://*/ta/man/translate/writing-pronouns וְ⁠כָ⁠הֵ֖נָּה רַבּ֣וֹת עִמּֽ⁠וֹ 1 The pronoun **these** probably refers to the sufferings that Job is already experiencing. It may be helpful to clarify this for your readers. Alternate translation: “and he is capable of afflicting me with many more sufferings if my present ones are not sufficient to fulfill his purpose” 23:15 n27i rc://*/ta/man/translate/figs-metonymy מִ⁠פָּנָ֣י⁠ו אֶבָּהֵ֑ל 1 Here the word **face** represents the presence of a person by association with the way people can see the face of someone who is present. Alternate translation: “I am too terrified to be in his presence” 23:15 sw44 rc://*/ta/man/translate/figs-explicit אֶ֝תְבּוֹנֵ֗ן 1 Job is implicitly referring to when he might **consider** all that God might still do to him. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “I consider all that he might still do to me” 23:16 d4fw rc://*/ta/man/translate/figs-metaphor וְ֭⁠אֵל הֵרַ֣ךְ לִבִּ֑⁠י 1 Here, the **heart** figuratively represents the emotions and specifically the emotion of courage. Job is speaking as if God had literally made his heart **soft**. He means that God has caused him to lose courage. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “For God has caused me to lose courage” @@ -1811,13 +1811,13 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 23:17 j747 rc://*/ta/man/translate/figs-metaphor מִ⁠פְּנֵי־חֹ֑שֶׁךְ 1 Job is using the term **darkness** to represent troubles. See how you translated the similar expression in [20:26](../20/26.md). Alternate translation: “before these troubles began” 23:17 qpa8 rc://*/ta/man/translate/figs-metonymy וּ֝⁠מִ⁠פָּנַ֗⁠י כִּסָּה־אֹֽפֶל 1 In this instance, the phrase **from my face ** means “in front of.” It could refer either to place or to time. Alternate translation: “and gloom covers everything in front of me” or “and gloom covers everything that will happen to me in the future” 23:17 j748 rc://*/ta/man/translate/figs-metaphor וּ֝⁠מִ⁠פָּנַ֗⁠י כִּסָּה־אֹֽפֶל 1 Job is speaking as if **gloom** were literally covering everything in front of him or everything that would happen to him in the future. He is using **gloom**, like **darkness** earlier in the verse, to represent troubles. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “and there is trouble everywhere I look” or “and I can only anticipate further trouble happening to me” -24:intro e2gb 0 # Job 24 General Notes\n\n## Structure and formatting\n\nThis chapter is the continuation of Job’s response to Eliphaz’s third and final speech. Job’s response began in the previous chapter.\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry.\n\n## Special concepts in this chapter\n\n### God’s judgment of wicked people\n\nIn verses 1–17, Job protests that God does not judge wicked people. He lists many oppressive things that wicked people do to vulnerable, innocent people, and he complains that God acts as if there is nothing wrong with those things. But in verses 18–24, Job then describes how God actually does judge wicked people. There is an explanation for this apparent contradiction. In the speech as a whole, Job is saying that he knows God will judge wicked people in the end, but it is very distressing to him that God does not judge and punish them now in order to keep them from continuing to oppress vulnerable people. In your translation, you can use language that shows that Job firmly believes what he says in both parts of the chapter, since it is actually consistent for him to say both that God seemingly does not judge wicked people now and that God ultimately will judge wicked people in the end. This is not a contradiction, it is a paradox, and the Bible speaks of it in other passages as well. For example, [Ecclesiastes 8:11](../08/11.md) says that because God does not immediately punish people who do wrong, people feel that they can get away with doing wrong. But Ecclesiastes goes on to say in the next verse that even if a sinner might do a hundred evil things and live a long time, it is still better to obey God.\n\n## Translation issues in this chapter\n\n### Changing referents of “they”\n\nJob uses the word “they” throughout this chapter to mean both wicked people and the poor people whom they exploit. He does not often indicate when he changing the referent of the word. Notes indicate the referent in each verse. In your translation, to be helpful to your readers, you may wish to specify “wicked people” or “poor people” each time the referent changes. +24:intro e2gb 0 # Job 24 General Notes\n\n## Structure and Formatting\n\nThis chapter is the continuation of Job’s response to Eliphaz’s third and final speech. Job’s response began in the previous chapter.\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry.\n\n## Special Concepts in this Chapter\n\n### God’s judgment of wicked people\n\nIn verses 1–17, Job protests that God does not judge wicked people. He lists many oppressive things that wicked people do to vulnerable, innocent people, and he complains that God acts as if there is nothing wrong with those things. But in verses 18–24, Job then describes how God actually does judge wicked people. There is an explanation for this apparent contradiction. In the speech as a whole, Job is saying that he knows God will judge wicked people in the end, but it is very distressing to him that God does not judge and punish them now in order to keep them from continuing to oppress vulnerable people. In your translation, you can use language that shows that Job firmly believes what he says in both parts of the chapter, since it is actually consistent for him to say both that God seemingly does not judge wicked people now and that God ultimately will judge wicked people in the end. This is not a contradiction, it is a paradox, and the Bible speaks of it in other passages as well. For example, [Ecclesiastes 8:11](../08/11.md) says that because God does not immediately punish people who do wrong, people feel that they can get away with doing wrong. But Ecclesiastes goes on to say in the next verse that even if a sinner might do a hundred evil things and live a long time, it is still better to obey God.\n\n## Translation Issues in this Chapter\n\n### Changing referents of “they”\n\nJob uses the word “they” throughout this chapter to mean both wicked people and the poor people whom they exploit. He does not often indicate when he changing the referent of the word. Notes indicate the referent in each verse. In your translation, to be helpful to your readers, you may wish to specify “wicked people” or “poor people” each time the referent changes. 24:1 thc8 rc://*/ta/man/translate/figs-rquestion מַדּ֗וּעַ מִ֭⁠שַּׁדַּי לֹא־נִצְפְּנ֣וּ עִתִּ֑ים וְ֝יֹדְעָ֗יו לֹא־חָ֥זוּ יָמָֽי⁠ו\n\n 1 Job is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate these questions as statements or as exclamations. Alternate translation: “Times should be set by Shaddai! The ones knowing him ought to see his days!” 24:1 ej3y rc://*/ta/man/translate/figs-activepassive מַדּ֗וּעַ מִ֭⁠שַּׁדַּי לֹא־נִצְפְּנ֣וּ עִתִּ֑ים 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “Why does Shaddai not set times” or, as an exclamation, “Shaddai should set times!” 24:1 mg7h rc://*/ta/man/translate/figs-explicit עִתִּ֑ים 1 Job implicitly means **times** for judgment. (See the discussion in the General Notes to chapter 23 of how judges in Israel would come to specific places at appointed times.) You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “times for judgment” 24:1 j749 rc://*/ta/man/translate/figs-idiom וְ֝יֹדְעָ֗יו לֹא־חָ֥זוּ יָמָֽי⁠ו 1 In this context, to **see** means to experience. See how you translated the similar expression in [7:7](../07/07.md). Alternate translation: “And why do the ones knowing him not experience his days?” 24:1 j750 rc://*/ta/man/translate/figs-explicit יָמָֽי⁠ו 1 Job implicitly means **days** on which God would judge wicked people. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “days on which God judges wicked people” -24:2 h88w rc://*/ta/man/translate/writing-pronouns גְּבֻל֥וֹת יַשִּׂ֑יגוּ 1 The pronoun **They** refers to wicked people, not to “the ones knowing” God in the previous verse. It may be helpful to clarify this for your readers. The pronoun **they** in the second part of the verse also refers to wicked people, and that is also the reference in the next two verses. Alternate translation: “Wicked people remove boundary markers” +24:2 h88w rc://*/ta/man/translate/writing-pronouns גְּבֻל֥וֹת יַשִּׂ֑יגוּ 1 The pronoun **They** refers to wicked people, not to “the ones knowing” God, as it does in the previous verse. It may be helpful to clarify this for your readers. The pronoun **they** in the second part of the verse also refers to wicked people, and that is also the reference in the next two verses. Alternate translation: “Wicked people remove boundary markers” 24:2 pse5 rc://*/ta/man/translate/figs-explicit גְּבֻל֥וֹת יַשִּׂ֑יגוּ 1 Job implicitly means that wicked people steal land from others by removing the **boundary markers** that indicate property lines and arguing that their property extends farther into their neighbor’s land than it actually does. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “They steal land from others by removing boundary markers” 24:2 mn98 rc://*/ta/man/translate/figs-genericnoun עֵ֥דֶר גָּ֝זְל֗וּ וַ⁠יִּרְעֽוּ 1 Job is not referring to a specific **flock**. He means flocks in general that wicked people steal from vulnerable people such as widows and orphans, whom he names specifically in the next verse. It may be more natural in your language to express this meaning by using plural forms. Alternate translation: “they seize flocks and pasture them” 24:2 j751 rc://*/ta/man/translate/figs-explicit וַ⁠יִּרְעֽוּ 1 Job implicitly means that wicked people steal flocks from others and **pasture** them with their own flocks as if they had owned them all along. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “and put others’ animals in with their own as if those animals belonged to them” @@ -1830,15 +1830,15 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 24:5 m813 rc://*/ta/man/translate/figs-simile פְּרָאִ֨ים ׀ בַּֽ⁠מִּדְבָּ֗ר יָצְא֣וּ בְּ֭⁠פָעֳלָ⁠ם 1 The point of this comparison is that the need to escape from oppressive wicked people forces poor people to go far away from human community, **like wild donkeys in the wilderness**. If it would be helpful in your language, you could make this point explicitly. Alternate translation: “like wild donkeys in the wilderness, far away from human community,” 24:5 d79k rc://*/ta/man/translate/writing-pronouns יָצְא֣וּ 1 Here and through verse 8, the pronoun **they** refers to poor people. It may be helpful to clarify this for your readers. Alternate translation: “poor people go out” 24:5 yaj6 rc://*/ta/man/translate/figs-genericnoun ל֥⁠וֹ לֶ֝֗חֶם לַ⁠נְּעָרִֽים 1 The pronoun **him** does not refer to a specific poor person. Job means poor people in general. It may be more natural in your language to express this meaning by using a plural form. Alternate translation: “provides them with bread for their children” -24:5 j753 rc://*/ta/man/translate/figs-synecdoche ל֥⁠וֹ לֶ֝֗חֶם לַ⁠נְּעָרִֽים 1 Job is using one kind of, **bread**, to mean food in general. If it would be helpful in your language, you could use a general term in your translation, or you could name the kind of food that people would find in the **Arabah** or desert. Alternate translation: “provides them with roots and herbs to feed to their children” +24:5 j753 rc://*/ta/man/translate/figs-synecdoche ל֥⁠וֹ לֶ֝֗חֶם לַ⁠נְּעָרִֽים 1 Job is using one kind of food, **bread**, to mean food in general. If it would be helpful in your language, you could use a general term in your translation, or you could name the kind of food that people would find in the **Arabah** or desert. Alternate translation: “provides them with roots and herbs to feed to their children” 24:6 j8dx rc://*/ta/man/translate/writing-pronouns בַּ֭⁠שָּׂדֶה בְּלִיל֣⁠וֹ יִקְצ֑וֹרוּ וְ⁠כֶ֖רֶם רָשָׁ֣ע יְלַקֵּֽשׁוּ 1 The pronoun **him** could refer to: (1) the wicked person whom Job mentions in the second part of the verse. If that is the meaning, it may be helpful to mention the wicked person in the first part of the verse instead. Alternate translation: “Poor people gather fodder for their animals from what the wicked person has left in his field, and they glean in his vineyard” (2) an individual poor person. Alternate translation: “Each of these poor people gathers his fodder in the field, and they all glean the vineyard of the wicked” 24:6 j754 rc://*/ta/man/translate/figs-nominaladj וְ⁠כֶ֖רֶם רָשָׁ֣ע 1 Job is using the adjective **wicked** as a noun to mean a certain kind of person. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “and the vineyard of a wicked person” 24:6 j755 rc://*/ta/man/translate/figs-genericnoun וְ⁠כֶ֖רֶם רָשָׁ֣ע 1 Job is not referring to a specific **wicked** person. He means wicked people in general. It may be more natural in your language to express this meaning by using plural forms. Alternate translation: “and the vineyards of wicked people” -24:7 u7w8 rc://*/ta/man/translate/figs-explicit עָר֣וֹם 1 As in [22:6](../22/06.md), the word **naked** here does not mean without any clothing. Rather, as the context indicates, it means without sufficient clothing, in this case without an outer **garment** that would also serve as a blanket. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “exposed” +24:7 u7w8 rc://*/ta/man/translate/figs-explicit עָר֣וֹם 1 As in [22:6](../22/06.md), the word **naked** here does not mean without any clothing. Rather, as the context indicates, it means without sufficient clothing, in this case **without** an outer **garment** that would also serve as a blanket. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “exposed” 24:7 j756 rc://*/ta/man/translate/figs-explicit מִ⁠בְּלִ֣י לְב֑וּשׁ 1 The poor people whom Job is talking about may be **without a garment** because: (1) wicked people have taken their outer garments in pledge and not returned them, as Eliphaz describes in [22:6](../22/06.md). This would suit the context, in which Job is describing how wicked people oppress poor people. Alternate translation: “without a garment because wicked people have taken their garments in pledge and not returned them” (2) they are too poor to afford outer garments. Alternate translation: “without outer garments because they have become too poor to afford them” 24:8 a2gx rc://*/ta/man/translate/figs-explicit וּֽ⁠מִ⁠בְּלִ֥י מַ֝חְסֶ֗ה 1 In this instance, the word **without** means “without any other.” You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “and because they have no other shelter,” 24:8 j5eb rc://*/ta/man/translate/figs-genericnoun חִבְּקוּ־צֽוּר 1 Job is not referring to a specific **rock**. He means rocks in general. It may be more natural in your language to express this meaning by using a plural form. Alternate translation: “they hug the rocks” -24:8 j757 rc://*/ta/man/translate/figs-idiom חִבְּקוּ־צֽוּר 1 Job is using this expression to mean that poor people huddle up close to rocks seeking shelter from the rain. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “they huddle up close to rocks” +24:8 j757 rc://*/ta/man/translate/figs-idiom חִבְּקוּ־צֽוּר 1 Job is using this expression to mean that poor people huddle up close to rocks, seeking shelter from the rain. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “they huddle up close to rocks” 24:9 ma3c rc://*/ta/man/translate/writing-pronouns יִ֭גְזְלוּ & יַחְבֹּֽלוּ 1 The pronoun **They** in the first part of the verse and the pronoun **they** in the second part of the verse refer to wicked people. It may be helpful to clarify this for your readers. Alternate translation: “Wicked people snatch … wicked people bind a pledge” 24:9 ahj1 rc://*/ta/man/translate/figs-nominaladj יָת֑וֹם & עָנִ֥י 1 Job is using the adjectives **fatherless** and **poor** as nouns to mean certain kinds of people. Your language may use adjectives in the same way. If not, you can translate these words with equivalent phrases. Alternate translation: “fatherless children … poor people” or “children whose fathers have died … people who are poor” 24:9 t1ki rc://*/ta/man/translate/figs-explicit יִ֭גְזְלוּ מִ⁠שֹּׁ֣ד יָת֑וֹם 1 Job implicitly means that wicked people snatch **fatherless** children **from the breast** of their mother, that is, while they are nursing, in order to claim the children as slaves in payment of a debt. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “Wicked people even take infants away from their mothers while they are nursing, in order to claim the children as slaves in payment of a debt” @@ -1846,10 +1846,10 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 24:10 u922 rc://*/ta/man/translate/writing-pronouns הִ֭לְּכוּ & נָ֣שְׂאוּ 1 The pronoun **They** in the first part of the verse and the pronoun **they** in the second part of the verse refer to poor people. It may be helpful to clarify this for your readers. Alternate translation: “Poor people go about … poor people carry” 24:10 eps1 rc://*/ta/man/translate/figs-explicit עָר֣וֹם הִ֭לְּכוּ בְּלִ֣י לְב֑וּשׁ 1 As in [22:6](../22/06.md), the word **naked** here does not mean without any clothing. Job is describing the result of what he said at the end of the previous verse, that wicked people “bind a pledge” upon the poor, that is, they take their outer garments as security for loans. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “Because wicked people take their outer garments in pledge, poor people go about exposed to the elements, not having sufficient clothing” 24:10 j758 rc://*/ta/man/translate/figs-genericnoun וּ֝⁠רְעֵבִ֗ים נָ֣שְׂאוּ עֹֽמֶר 1 Job is not referring to a specific **sheaf**. He means sheaves in general. It may be more natural in your language to express this meaning by using a plural form. Alternate translation: “and, hungry, they carry sheaves” -24:10 qj7x rc://*/ta/man/translate/figs-explicit וּ֝⁠רְעֵבִ֗ים נָ֣שְׂאוּ עֹֽמֶר 1 Job is saying that poor people must try to earn money to feed themselves by working as day laborers harvesting the grain in the fields of wicked people, but those poor people still go **hungry**, even with all that food around, because the wicked people do not pay or feed their workers adequately. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “and they are hungry, even though they work as harvesters, because the wicked people who own the fields they are harvesting do not pay or feed them adequately” +24:10 qj7x rc://*/ta/man/translate/figs-explicit וּ֝⁠רְעֵבִ֗ים נָ֣שְׂאוּ עֹֽמֶר 1 Job is saying that poor people must try to earn money to feed themselves by working as day laborers, harvesting the grain in the fields of wicked people. But those poor people still go **hungry**, even with all that food around them, because the wicked people do not pay or feed their workers adequately. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “and they are hungry, even though they work as harvesters, because the wicked people who own the fields they are harvesting do not pay or feed them adequately” 24:11 fp3g rc://*/ta/man/translate/writing-pronouns בֵּין־שׁוּרֹתָ֥⁠ם יַצְהִ֑ירוּ יְקָבִ֥ים דָּ֝רְכ֗וּ וַ⁠יִּצְמָֽאוּ 1 In this verse, the pronoun **they** refers to poor people and the pronoun **their** refers to wicked people. It may be helpful to clarify this for your readers. Alternate translation: “Within the walls of wicked people, poor people press oil; poor people tread the winepresses of wicked people, but those poor people suffer thirst” 24:11 rks1 rc://*/ta/man/translate/figs-explicit יַצְהִ֑ירוּ 1 Job is referring to the way that workers would **press oil** from olives, which were a staple food in this culture. You could indicate that explicitly in your translation if that would be helpful to your readers. You could also use a general expression if your readers might not be familiar with olives. Alternate translation: “they press oil from olives” or “they work hard to produce oil from plants” -24:11 a1m7 rc://*/ta/man/translate/figs-explicit יְקָבִ֥ים דָּ֝רְכ֗וּ וַ⁠יִּצְמָֽאוּ 1 Job is commenting here on the injustice of wicked people having poor people **tread their winepresses** but then not giving them any of the wine to drink. (In this culture, the water was often unsafe to drink and the wine had a low alcohol content. People drank wine to quench their thirst, and they could do that without getting drunk. Job is not saying that the wicked people should have given the poor people wine so that they could get drunk, only that they should have given them wine to quench their thirst.) See how you expressed the implicit meaning in the previous verse, where Job described how poor people carried grain but went hungry. Alternate translation: “they are thirsty, even though they work treading winepresses, because the wicked people who own the presses do not give them any of the wine to quench their thirst” +24:11 a1m7 rc://*/ta/man/translate/figs-explicit יְקָבִ֥ים דָּ֝רְכ֗וּ וַ⁠יִּצְמָֽאוּ 1 Job is commenting here on the injustice of wicked people having poor people **tread their winepresses** but then not giving them any of the wine to drink. (In this culture, the water was often unsafe to drink. People drank wine to quench their thirst, and, because the wine had a low alcohol content, they could do that without getting drunk. Job is not saying that the wicked people should have given the poor people wine so that they could get drunk, only that they should have given them wine to quench their thirst.) See how you expressed the implicit meaning in the previous verse, where Job described how poor people carried grain but went hungry. Alternate translation: “they are thirsty, even though they work treading winepresses, because the wicked people who own the presses do not give them any of the wine to quench their thirst” 24:12 j759 rc://*/ta/man/translate/figs-gendernotations מְתִ֨ים 1 Although the term **men** is masculine, Job is using the word in a generic sense that includes both men and women. If it would be helpful to your readers, you could use a term in your language that is clearly inclusive of both men and women. Alternate translation: “men and women” 24:12 j760 rc://*/ta/man/translate/figs-nominaladj וְ⁠נֶֽפֶשׁ־חֲלָלִ֥ים תְּשַׁוֵּ֑עַ 1 Job is using the adjective **wounded** as a noun to mean a certain kind of person. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “and the souls of wounded people cry out” 24:12 j761 rc://*/ta/man/translate/figs-synecdoche וְ⁠נֶֽפֶשׁ־חֲלָלִ֥ים תְּשַׁוֵּ֑עַ 1 Job is using one part of a **wounded** person, his **soul**, to mean all of him in the act of crying out. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and wounded people cry out” @@ -1863,19 +1863,19 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 24:14 j766 rc://*/ta/man/translate/figs-idiom לָ⁠א֡וֹר 1 This expression describes the time of day when it is just beginning to get **light**. There is enough light for the **murderer** to see, but not enough light for him to be identified. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “In the morning twilight,” 24:14 j767 rc://*/ta/man/translate/figs-genericnoun יָ֘ק֤וּם רוֹצֵ֗חַ יִֽקְטָל & יְהִ֣י כַ⁠גַּנָּֽב 1 Job is not referring to a specific **murderer**. He means murderers in general. It may be more natural in your language to express this meaning by using plural forms. Alternate translation: “murderers arise; they kill … they are like thieves” 24:14 j768 rc://*/ta/man/translate/figs-nominaladj עָנִ֥י וְ⁠אֶבְי֑וֹן 1 Job is using the adjectives **poor** and **needy** as nouns to mean certain kinds of people. Your language may use adjectives in the same way. If not, you can translate these words with equivalent phrases. Alternate translation: “poor people and needy people” -24:14 u116 rc://*/ta/man/translate/figs-doublet עָנִ֥י וְ⁠אֶבְי֑וֹן 1 The terms **relaxed** and **reposed** mean similar things. Job is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “desperately poor people” +24:14 u116 rc://*/ta/man/translate/figs-doublet עָנִ֥י וְ⁠אֶבְי֑וֹן 1 The terms **poor** and **needy** mean similar things. Job is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “desperately poor people” 24:14 d2ft rc://*/ta/man/translate/figs-simile וּ֝⁠בַ⁠לַּ֗יְלָה יְהִ֣י כַ⁠גַּנָּֽב 1 The point of this comparison is that the **murderer** escapes apprehension because he commits his crime in dim light and at a time when people are sleeping. If it would be helpful in your language, you could make this point explicitly. Alternate translation: “and he is like a thief in the night, whom no one sees commit his crime” 24:15 mza9 rc://*/ta/man/translate/figs-synecdoche וְ⁠עֵ֤ין נֹאֵ֨ף 1 Job is using one part of an **adulterer**, his **eye**, to mean all of him in the act of watching. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “And the adulterer” 24:15 jp3l rc://*/ta/man/translate/figs-genericnoun נֹאֵ֨ף 1 Job is not referring to a specific **adulterer**. He is describing the behavior that is characteristic of any adulterer. It may be more natural in your language to make **adulterer** an indefinite noun rather than a definite one. Alternate translation: “an adulterer” 24:15 ymp3 rc://*/ta/man/translate/figs-quotesinquotes לֵ֭⁠אמֹר לֹא־תְשׁוּרֵ֣⁠נִי עָ֑יִן 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “saying to himself that no one will perceive him” -24:15 ewy1 rc://*/ta/man/translate/figs-synecdoche לֵ֭⁠אמֹר לֹא־תְשׁוּרֵ֣⁠נִי עָ֑יִן 1 The characteristic adulterer is using one part of someone who might **perceive** him, that person’s **eye**, to mean all of him in the act of perceiving. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “No one will perceive me” +24:15 ewy1 rc://*/ta/man/translate/figs-synecdoche לֵ֭⁠אמֹר לֹא־תְשׁוּרֵ֣⁠נִי עָ֑יִן 1 The characteristic adulterer is using one part of someone who might **perceive** him, that person’s **eye**, to mean all of that person in the act of perceiving him. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “No one will perceive me” 24:15 j769 rc://*/ta/man/translate/figs-explicit וְ⁠סֵ֖תֶר פָּנִ֣ים יָשִֽׂים 1 Job is not speaking of a **cover** that would keep the **adulterer** from seeing. He is speaking of a disguise intended to keep people from recognizing who the adulterer is. You could express this in a way that would be familiar in your culture. Alternate translation: “and he pulls his hat down low over his face” 24:16 j770 rc://*/ta/man/translate/writing-pronouns חָתַ֥ר & בָּ֫תִּ֥ים 1 The pronoun **One** refers to a wicked person. It may be helpful to clarify this for your readers. Since, as the rest of the verse shows, Job is actually describing behavior that is characteristic of wicked people in general, you may wish to use a plural term. Alternate translation: “Wicked people dig into houses” 24:16 c35g rc://*/ta/man/translate/figs-explicit חָתַ֥ר בַּ⁠חֹ֗שֶׁךְ בָּ֫תִּ֥ים 1 In this culture, **houses** were made of clay or sun-dried brick, so thieves could gain entry to a house most easily by digging through one of its walls. If houses in your culture are made of different materials that a thief would not or could not dig through, you may wish to use a general expression in your translation. Alternate translation: “Wicked people break into houses” -24:16 k9sq rc://*/ta/man/translate/figs-idiom חִתְּמוּ־לָ֗⁠מוֹ 1 This expression means to stay indoors. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “they stay indoors” +24:16 k9sq rc://*/ta/man/translate/figs-idiom חִתְּמוּ־לָ֗⁠מוֹ 1 This expression means "to stay indoors." If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “they stay indoors” 24:16 j771 rc://*/ta/man/translate/figs-idiom לֹא־יָ֥דְעוּ אֽוֹר 1 This expression means that wicked people are not familiar with **light**, and the reason is that they do not leave their homes when it is light. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “they do not go out when it is light” 24:16 j772 rc://*/ta/man/translate/figs-explicit לֹא־יָ֥דְעוּ אֽוֹר 1 While the word **light** here is literal, since Job is using it to mean **day**, there is also a moral overtone, as in verse 13, where Job said that wicked people rebel against the light, meaning God’s revelation. If your language has a term for “light” that also has these moral connotations, it would be appropriate to use it here in your translation. -24:17 j773 rc://*/ta/man/translate/grammar-connect-words-phrases כִּ֤י יַחְדָּ֨ו 1 Job is using the word **For** to give the reason why he said in the preceding verse that wicked people do not go out during the day. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation: “They go not go out because for all of them” +24:17 j773 rc://*/ta/man/translate/grammar-connect-words-phrases כִּ֤י יַחְדָּ֨ו 1 Job is using the word **For** to give the reason why he said in the preceding verse that wicked people do not go out during the day. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation: “They do not go out because for all of them” 24:17 g55x rc://*/ta/man/translate/figs-metaphor בֹּ֣קֶר לָ֣⁠מוֹ צַלְמָ֑וֶת 1 Job is speaking as if **morning** were literally **deep darkness** for wicked people. He means that they dread and avoid morning just as honest people dread and avoid the night. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “they dread the morning as if it were deep darkness” 24:17 j774 rc://*/ta/man/translate/writing-pronouns לָ֣⁠מוֹ & יַ֝כִּ֗יר 1 The pronoun **them** refers to wicked people, and the pronoun **one** refers to a representative or characteristic wicked person. It may be helpful to clarify this for your readers. Alternate translation: “for wicked people … each one of them regards” 24:17 y5ib rc://*/ta/man/translate/figs-explicit יַ֝כִּ֗יר 1 As in [24:13](../24/13.md), here the word **regards** means “looks at” with the implication of looking with approval. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “each one of them admires” @@ -1904,7 +1904,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 24:23 j781 rc://*/ta/man/translate/writing-pronouns יִתֶּן־ל֣⁠וֹ לָ֭⁠בֶטַח וְ⁠יִשָּׁעֵ֑ן וְ֝⁠עֵינֵ֗י⁠הוּ עַל־דַּרְכֵי⁠הֶֽם 1 The pronoun **He** in its first instance and the pronoun **his** refer to God, and the pronoun **he** in its second instance and the pronoun **him** refer to a wicked person. The pronoun **them** refers to wicked people in general. It may be helpful to clarify this for your readers. Alternate translation: “God gives a wicked person security, and that person is supported, but God’s eyes are on the ways of wicked people” 24:23 j782 rc://*/ta/man/translate/figs-activepassive יִתֶּן־ל֣⁠וֹ לָ֭⁠בֶטַח וְ⁠יִשָּׁעֵ֑ן 1 If your language would not use the passive form **he is supported**, you could express the idea in active form or in another way that is natural in your language. If you would need to say who does the action, the context indicates that it is God. Alternate translation: “God gives him security and supports him” 24:23 j783 rc://*/ta/man/translate/figs-parallelism יִתֶּן־ל֣⁠וֹ לָ֭⁠בֶטַח וְ⁠יִשָּׁעֵ֑ן 1 These two phrases mean similar things. Job is using repetition to emphasize the idea that the phrases express. If it would be helpful to your readers, you could combine them. While Job seems to say that God actively **gives** security and support to wicked people, the idea is that God actually allows these things. Alternate translation: “God may allow a wicked person to feel a sense of security” -24:23 qks3 rc://*/ta/man/translate/figs-synecdoche וְ֝⁠עֵינֵ֗י⁠הוּ עַל־דַּרְכֵי⁠הֶֽם 1 Job is using one part of God, his **eyes**, to mean all of him in the act of seeing. Sight, in turn, represents awareness. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “text” Alternate translation: “but he watches their ways carefully” or “but he is very aware of their ways” +24:23 qks3 rc://*/ta/man/translate/figs-synecdoche וְ֝⁠עֵינֵ֗י⁠הוּ עַל־דַּרְכֵי⁠הֶֽם 1 Job is using one part of God, his **eyes**, to mean all of him in the act of seeing. Sight, in turn, represents awareness. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “but he watches their ways carefully” or “but he is very aware of their ways” 24:23 j784 rc://*/ta/man/translate/figs-metaphor וְ֝⁠עֵינֵ֗י⁠הוּ עַל־דַּרְכֵי⁠הֶֽם 1 Job is speaking of how a person lives as if that were a **way** or path that the person was walking along. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “but he is very aware of how wicked people are living” 24:24 yq9p rc://*/ta/man/translate/writing-pronouns ר֤וֹמּוּ 1 The pronoun **They** (or **they**) refers to wicked people in all of its instances in this verse. It may be helpful to clarify this for your readers in the first instance. Alternate translation: “Wicked people are exalted” 24:24 j785 rc://*/ta/man/translate/figs-metaphor ר֤וֹמּוּ 1 Job is speaking of wicked people as if they were literally **exalted** or raised up to a high position. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “They achieve greatness” @@ -1919,10 +1919,10 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 24:25 j789 rc://*/ta/man/translate/figs-ellipsis וְ⁠אִם־לֹ֣א 1 Job is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “And if what I am saying is not true” 24:25 iy58 rc://*/ta/man/translate/figs-idiom וְ⁠יָשֵׂ֥ם לְ֝⁠אַ֗ל מִלָּתִֽ⁠י 1 This expression means to show that something is of no value, that is, not valid. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and show that my word is not valid” 24:25 j790 rc://*/ta/man/translate/figs-metonymy מִלָּתִֽ⁠י 1 Job is using the term **word** to mean what he has been saying by using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “what I have said” -25:intro yz1x 0 # Job 25 General Notes\n\n## Structure and formatting\n\nThis chapter is the third and final speech of Job’s friend Bildad.\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry.\n\n## Special concepts in this chapter\n\n### The brevity of Bildad’s speech\n\nThis speech by Bildad is much shorter than his first two speeches. It is also much shorter than the three speeches that Eliphaz has given to this point in the book and the two speeches that Zophar has given. The likely explanation is that Job’s friends are running out of things to say to him. Indeed, Zophar does not give a third speech at all. The narrator says in [32:3](../32/03.md) that the three friends “found no answer” for Job’s arguments. The brevity of Bildad’s third speech and the absence of a third speech by Zophar dramatize this. Since the narrator eventually offers an explanation, it would not be necessary to put an explanation in your translation at the end of this chapter such as, “And that was all that Job’s friends had to say to him.”\n\n God’s holiness and human sinfulness\nIn this short speech, Bildad describes God’s holiness and human sinfulness. While the points he makes are accurate, they are not convincing for Job, because he has actually been righteous. (See: [[rc://*/tw/dict/bible/kt/holy]] and [[rc://*/tw/dict/bible/kt/sin]] and [[rc://*/tw/dict/bible/kt/righteous]])\n\n## Translation issues in this chapter\n\n### Bildad using the words of Eliphaz\n\nAlthough Bildad speaks only briefly, he repeats significant phrases from Eliphaz’s first and second speeches. Bildad asks in verse 4, “So how will a man be righteous with God? Or how will one born of a woman be pure?” Eliphaz had asked similarly in 4:17, “Will a man be more righteous than God? If a man will be more pure than his Maker?” and in 15:14, “What is man, that he should be pure, or that one born of a woman should be righteous?” To show this, it would be helpful to use the same wording in your translation in 25:4 that you used in 4:17 and 15:14. +25:intro yz1x 0 # Job 25 General Notes\n\n## Structure and Formatting\n\nThis chapter is the third and final speech of Job’s friend Bildad.\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry.\n\n## Special Concepts in this Chapter\n\n### The brevity of Bildad’s speech\n\nThis speech by Bildad is much shorter than his first two speeches. It is also much shorter than the three speeches that Eliphaz has given to this point in the book and the two speeches that Zophar has given. The likely explanation is that Job’s friends are running out of things to say to him. Indeed, Zophar does not give a third speech at all. The narrator says in [32:3](../32/03.md) that the three friends “found no answer” for Job’s arguments. The brevity of Bildad’s third speech and the absence of a third speech by Zophar dramatize this. Since the narrator eventually offers an explanation, it would not be necessary to put an explanation in your translation at the end of this chapter such as, “And that was all that Job’s friends had to say to him.”\n\n### God’s holiness and human sinfulness\nIn this short speech, Bildad describes God’s holiness and human sinfulness. While the points he makes are accurate, they are not convincing for Job, because he has actually been righteous. (See: [[rc://*/tw/dict/bible/kt/holy]] and [[rc://*/tw/dict/bible/kt/sin]] and [[rc://*/tw/dict/bible/kt/righteous]])\n\n## Translation Issues in this Chapter\n\n### Bildad using the words of Eliphaz\n\nAlthough Bildad speaks only briefly, he repeats significant phrases from Eliphaz’s first and second speeches. Bildad asks in verse 4, “So how will a man be righteous with God? Or how will one born of a woman be pure?” Eliphaz had asked similarly in 4:17, “Will a man be more righteous than God? If a man will be more pure than his Maker?” and in 15:14, “What is man, that he should be pure, or that one born of a woman should be righteous?” To show this, it would be helpful to use the same wording in your translation of 25:4 that you used in 4:17 and 15:14. 25:2 vb52 rc://*/ta/man/translate/writing-pronouns הַמְשֵׁ֣ל וָ⁠פַ֣חַד עִמּ֑⁠וֹ 1 The pronoun **him** refers to God. It may be helpful to clarify this for your readers. Alternate translation: “Dominion and awe are with God” or “God possesses dominion and awe” 25:2 j791 rc://*/ta/man/translate/figs-hendiadys הַמְשֵׁ֣ל וָ⁠פַ֣חַד עִמּ֑⁠וֹ 1 This phrase expresses a single idea by using two words connected with **and**. The word **fear** tells what response God’s **Dominion** produces in those who recognize its powerful and holy character. (In this context, the word **fear** describes reverence and respect for God and awe at his greatness.) If it would be more natural in your language, you could express this meaning with an equivalent phrase that does not use “and.” Alternate translation: “Fearful dominion is with him” or “Awesome dominion is with him” -25:2 cz5c rc://*/ta/man/translate/figs-abstractnouns הַמְשֵׁ֣ל וָ⁠פַ֣חַד עִמּ֑⁠וֹ 1 If your language does not use abstract nouns for the ideas of **dominion** and **fear**, you could express the same ideas in other ways. Alternate translation: “God rules in a way that inspires great respect” +25:2 cz5c rc://*/ta/man/translate/figs-abstractnouns הַמְשֵׁ֣ל וָ⁠פַ֣חַד עִמּ֑⁠וֹ 1 If your language does not use abstract nouns for the ideas of **Dominion** and **fear**, you could express the same ideas in other ways. Alternate translation: “God rules in a way that inspires great respect” 25:2 t8t1 rc://*/ta/man/translate/figs-explicit עֹשֶׂ֥ה שָׁ֝ל֗וֹם בִּ⁠מְרוֹמָֽי⁠ו 1 The word translated **peace** could mean: (1) harmonious order. Alternate translation: “the one who establishes harmonious order” (2) the absence of conflict. Alternate translation: “the one who rules without opposition” or “the one who rules without rebellion” 25:2 j792 rc://*/ta/man/translate/translate-plural בִּ⁠מְרוֹמָֽי⁠ו 1 Bildad is using the term **heights** to mean heaven, which is high above the earth. The plural form probably identifies these **heights** as the supreme example of their class. That is, while being on top of a mountain gives someone a commanding position, ruling from heaven gives God the supremely commanding position. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “in highest heaven” or “in heaven, where he rules supremely” 25:3 agz7 rc://*/ta/man/translate/figs-rquestion הֲ⁠יֵ֣שׁ מִ֭סְפָּר לִ⁠גְדוּדָ֑י⁠ו וְ⁠עַל־מִ֝֗י לֹא־יָק֥וּם אוֹרֵֽ⁠הוּ 1 Job is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate these questions as statements or as exclamations. Alternate translation: “There is no number to his troops! His light arises on everyone!” From 6f6fa038555a52178793e8f77d501b70f705c23b Mon Sep 17 00:00:00 2001 From: Grant_Ailie Date: Thu, 3 Aug 2023 17:23:27 +0000 Subject: [PATCH 032/127] Merge Grant_Ailie-tc-create-1 into master by Grant_Ailie (#3430) --- tn_SNG.tsv | 11 ++++++----- 1 file changed, 6 insertions(+), 5 deletions(-) diff --git a/tn_SNG.tsv b/tn_SNG.tsv index 078b91c485..beb65e6197 100644 --- a/tn_SNG.tsv +++ b/tn_SNG.tsv @@ -336,11 +336,12 @@ front:intro an3g 0 # Introduction to the Song of Songs\n\n## Part 1: General 5:8 czu7 rc://*/ta/man/translate/writing-oathformula הִשְׁבַּ֥עְתִּי אֶתְ⁠כֶ֖ם בְּנ֣וֹת יְרוּשָׁלִָ֑ם 1 See how you translated the phrase **I adjure you, daughters of Jerusalem** in [2:7](../02/07.md). 5:8 v5m3 rc://*/ta/man/translate/figs-hyperbole שֶׁ⁠חוֹלַ֥ת אַהֲבָ֖ה אָֽנִי 1 See how you translated the phrase **sick with love am I** in [2:5](../02/05.md) 5:8 r20s rc://*/ta/man/translate/figs-ellipsis שֶׁ⁠חוֹלַ֥ת אַהֲבָ֖ה אָֽנִי 1 The woman is leaving out some of the words that a sentence would need in many languages to be complete. If your readers might misunderstand this, you could supply these words from the context as modeled by the ULT. -5:9 kr5i your beloved 0 This phrase refers to the man whom the woman loves. In some languages it may be more natural for the other women to refer to him as “your lover.” See how you translated “my beloved” in [Song of Songs 1:13](./12.md). Alternate translation: “your dear one” or “your lover” -5:9 eap5 most beautiful among women 0 “you who are the most beautiful of all women.” See how you translated this in [Song of Songs 1:8](../01/08.md). -5:9 vbc6 Why is your beloved better 0 Alternate translation: “What makes your beloved better” -5:9 rfp3 that you ask us to take an oath like this 0 Alternate translation: “and causes you to have us take this oath” -5:9 zp43 an oath like this 0 the oath in [Song of Songs 5:8](./08.md) +5:9 tgep rc://*/ta/man/translate/writing-poetry מַה־דּוֹדֵ֣⁠ךְ מִ⁠דּ֔וֹד הַ⁠יָּפָ֖ה בַּ⁠נָּשִׁ֑ים מַה־דּוֹדֵ֣⁠ךְ מִ⁠דּ֔וֹד שֶׁ⁠כָּ֖כָה הִשְׁבַּעְתָּֽ⁠נוּ 1 The phrase **What is your beloved more than another beloved** is repeated for emphasis. This is a common feature of Hebrew poetry, and it would be good to show this to your readers by including both phrases in your translation rather than combining them. However, if asking the same question twice would be confusing to your readers you could combine them into one. Alternate translation: “What is your beloved more than another beloved, most beautiful among women, that thus you adjure us” or “Most beautiful among women, what is your beloved more than another beloved, that thus you adjure us” +5:9 vbc6 מַה־דּוֹדֵ֣⁠ךְ מִ⁠דּ֔וֹד 1 Alternate translation: “What makes the man you love better than other men” or “What is so special about the man you love” +5:9 zeav rc://*/ta/man/translate/figs-infostructure מַה־דּוֹדֵ֣⁠ךְ מִ⁠דּ֔וֹד הַ⁠יָּפָ֖ה בַּ⁠נָּשִׁ֑ים 1 If it would be more natural in your language, you could change the order of these phrases. Alternate translation: “Most beautiful among women, what is your beloved more than another beloved” +5:9 eap5 הַ⁠יָּפָ֖ה בַּ⁠נָּשִׁ֑ים 1 See how you translated the phrase **most beautiful among women** in [1:8](../01/08.md). +5:9 sj0b שֶׁ⁠כָּ֖כָה הִשְׁבַּעְתָּֽ⁠נוּ 1 Alternate translation: “with the result that thus you adjure us” or “with the result that you request us to promise that we tell him that” or “that would make you want to thus adjure us” +5:9 zp43 rc://*/ta/man/translate/writing-oathformula הִשְׁבַּעְתָּֽ⁠נוּ 1 See how you translated the word **adjure** in the previous verse. 5:10 qb4q My beloved 0 This phrase refers to the man whom the woman loves. In some languages it may be more natural for her to refer to him as “my lover.” See how you translated this in [Song of Songs 1:13](./12.md). Alternate translation: “My dear one” or “My lover” 5:10 xuy2 rc://*/ta/man/translate/figs-explicit is radiant and ruddy 0 This phrase refers to his complexion. Alternate translation: “has radiant and ruddy skin” 5:10 za1u radiant 0 “is completely healthy” or “is pure.” The man has skin that does not have any problems. From a36c9666013d8acd38238aa0e9bb74806d379a92 Mon Sep 17 00:00:00 2001 From: christopherrsmith Date: Thu, 3 Aug 2023 17:43:34 +0000 Subject: [PATCH 033/127] Merge christopherrsmith-tc-create-1 into master by christopherrsmith (#3429) --- tn_ACT.tsv | 2 +- tn_EST.tsv | 10 +++++----- tn_EZR.tsv | 4 ++-- tn_JOB.tsv | 35 ++++++++++++++++++----------------- tn_LUK.tsv | 3 ++- tn_NEH.tsv | 6 +++--- 6 files changed, 31 insertions(+), 29 deletions(-) diff --git a/tn_ACT.tsv b/tn_ACT.tsv index a33ebf3628..c53e547ecd 100644 --- a/tn_ACT.tsv +++ b/tn_ACT.tsv @@ -58,7 +58,7 @@ front:intro mw28 0 # Introduction to Acts\n\n## Part 1: General Introduction\ 1:13 vis2 rc://*/ta/man/translate/figs-explicit ὅτε εἰσῆλθον 1 The previous verse explains that the apostles returned to Jerusalem. If it would be helpful to your readers, you could state that again explicitly here. Alternate translation: “when they arrived back in Jerusalem” 1:13 zt12 rc://*/ta/man/translate/translate-unknown εἰς τὸ ὑπερῷον, ἀνέβησαν οὗ ἦσαν καταμένοντες 1 In this culture, in some houses, rooms were built on top of other rooms. The expression **upper chamber** describes such a room, which was reached by stairs. If your culture does not have houses like that, it may be helpful to explain the meaning of the expression in your translation. Alternate translation: “they climbed the stairs to the room where they were staying, which had been built on top of other rooms in the house” 1:13 a032 rc://*/ta/man/translate/figs-idiom Ἰάκωβος Ἁλφαίου & Ἰούδας Ἰακώβου 1 These are two occurrences of an idiom. Alternate translation: “James the son of Alphaeus … Judas the son of James” -1:13 a033 rc://*/ta/man/translate/translate-names Ἰάκωβος & Ἁλφαίου & Ἰούδας & Ἰακώβου 1 These are the names of four men. +1:13 a033 rc://*/ta/man/translate/translate-names Ἰάκωβος & Ἁλφαίου & Ἰούδας & Ἰακώβου 1 These are the names of four men. As the UST indicates, the man named **James** who was the father of **Judas** is not the same man as the James who is mentioned first in this verse, and he is also not the same man as James the son of Alphaeus. 1:13 a034 rc://*/ta/man/translate/translate-names Σίμων ὁ Ζηλωτὴς 1 **Simon** is the name of a man, and **Zealot** is another name by which he was known. (1) **Zealot** could be a title that indicates that this man was part of the group of people who wanted to free the Jewish people from Roman rule. Alternate translation: “Simon the Patriot” (2) **Zealot** could also be a description that indicates that this man was zealous for God to be honored. Alternate translation: “Simon the Passionate One” 1:14 z6cf ὁμοθυμαδὸν 1 The word **unanimously** indicates that the apostles and other believers shared a common commitment and purpose and that there was no strife among them. Alternate translation: “with one accord” or “harmoniously” 1:14 a035 rc://*/ta/man/translate/figs-explicit γυναιξὶν 1 Luke assumes that his readers will know he is referring to the women who accompanied Jesus and his disciples during his ministry. These women provided for them out of their own means, and they had traveled with them to Jerusalem. These women are described in [Luke 8:2–3](../luk/08/02.md) and [23:49](../luk/23/49.md). Alternate translation: “the women who had helped Jesus and his disciples during his ministry” diff --git a/tn_EST.tsv b/tn_EST.tsv index 15df40bd28..c7262dca41 100644 --- a/tn_EST.tsv +++ b/tn_EST.tsv @@ -650,7 +650,7 @@ front:intro d989 0 # Introduction to Esther\n\n## Part 1: General Introductio 6:13 aca3 חֲכָמָ֜י⁠ו 1 See how you translated this expression in [1:13](../01/13.md). Alternate translation: “his advisors” 6:13 fd5k rc://*/ta/man/translate/figs-metaphor אִ֣ם & מָרְדֳּכַ֞י אֲשֶׁר֩ הַחִלּ֨וֹתָ לִ⁠נְפֹּ֤ל לְ⁠פָנָי⁠ו֙ 1 This could mean either of two possibilities: (1) The action of falling could refer to bowing down and it could be a metaphor meaning to be dishonored and defeated. Haman wanted Mordecai to bow down in front of him. But instead, the story would be saying that Haman is starting to bow down (in a metaphorical sense) in front of Mordecai. Alternate translation: “Mordecai has begun to humiliate you. If he … ” (2) “Fall” could be a figurative way of saying “be killed in battle.” In that case, Zeresh would be comparing Haman and Mordecai to two soldiers who are fighting. She is saying that Haman has already “begun to fall,” that is, he is losing the battle, and he is likely to be killed. Alternate translation: “Mordecai has begun to defeat you. Since he … ” 6:13 j3d3 rc://*/ta/man/translate/figs-metonymy לְ⁠פָנָי⁠ו֙ 1 Here, **face** represents the front of a person. This could mean: (1) that Haman has already begun to fall down (bow down) in front of Mordecai figuratively, or (2) that Haman and Mordecai are facing one another in hand-to-hand combat. Alternate translation: “before whom” or “in whose presence” -6:13 p5t2 rc://*/ta/man/translate/figs-metaphor מִ⁠זֶּ֣רַע הַ⁠יְּהוּדִ֡ים 1 Here, **seed** is a metaphor meaning “offspring.” It is a comparison: Just as plants produce seeds that grow into many more plants, so people can have many offspring. Alternate translation: “one of the Jewish people” +6:13 p5t2 rc://*/ta/man/translate/figs-idiom מִ⁠זֶּ֣רַע הַ⁠יְּהוּדִ֡ים 1 Here, **seed** means "descendants." If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “is among the descendants of the Jews” 6:13 nan5 rc://*/ta/man/translate/figs-metaphor לֹא־תוּכַ֣ל ל֔⁠וֹ 1 Here Haman’s wife and friends are again speaking as if Haman is in a battle with Mordecai. Alternate translation: “you will not win against him” or “you will not have greater honor than he has” 6:13 j3d5 rc://*/ta/man/translate/grammar-connect-logic-contrast כִּֽי 1 This conjunction indicates a contrast between the actions of prevailing (in the previous clause) and falling. 6:13 j3d7 rc://*/ta/man/translate/figs-metaphor נָפ֥וֹל תִּפּ֖וֹל 1 Here the action of **falling**: (1) either refers once again to prostrating oneself, and is a metaphor meaning to be dishonored and defeated, or (2) Haman’s wife and friends are saying that for Haman, defeat will be the outcome of the figurative battle. Alternate translation: “you will certainly lose to him” @@ -1014,7 +1014,7 @@ front:intro d989 0 # Introduction to Esther\n\n## Part 1: General Introductio 9:26 j135 rc://*/ta/man/translate/figs-idiom וּ⁠מָ֥ה הִגִּ֖יעַ אֲלֵי⁠הֶֽם 1 This expression means “what had happened to them.” 9:27 acp8 קִיְּמ֣וּ וְקִבְּל֣וּ הַ⁠יְּהוּדִים֩ ׀ עֲלֵי⁠הֶ֨ם ׀ וְ⁠עַל־זַרְעָ֜⁠ם וְ⁠עַ֨ל כָּל־הַ⁠נִּלְוִ֤ים עֲלֵי⁠הֶם֙ & לִ⁠הְי֣וֹת עֹשִׂ֗ים אֵ֣ת שְׁנֵ֤י הַ⁠יָּמִים֙ הָ⁠אֵ֔לֶּה 1 Alternate translation: “the Jews said that they would tell their descendants and those people who became Jews to be certain to celebrate this festival” 9:27 acp9 rc://*/ta/man/translate/figs-doublet קִיְּמ֣וּ וְקִבְּל֣וּ הַ⁠יְּהוּדִים֩ 1 “Set up” and “accepted” mean basically the same thing. The repetition is used to emphasize that the Jews definitely agreed to do this. If it would be helpful in your language, you could combine these words. Alternate translation: “agreed to establish” -9:27 j137 rc://*/ta/man/translate/figs-metaphor וְ⁠עַל־זַרְעָ֜⁠ם 1 As in [6:13](../06/13.md), **seed** is a metaphor meaning “offspring.” Alternate translation: “and for their descendants” or “and for their offspring” +9:27 j137 rc://*/ta/man/translate/figs-idiom וְ⁠עַל־זַרְעָ֜⁠ם 1 As in [6:13](../06/13.md), **seed** means “descendants.” Alternate translation: “and for their descendants” 9:27 j141 rc://*/ta/man/translate/figs-idiom וְ⁠לֹ֣א יַעֲב֔וֹר 1 This expression means that the Jews would never stop celebrating the feast of Purim every year. you could put this last since it applies to the whole verse. Alternate translation: “always” or “forever” 9:27 acq0 rc://*/ta/man/translate/figs-events לִ⁠הְי֣וֹת עֹשִׂ֗ים אֵ֣ת שְׁנֵ֤י הַ⁠יָּמִים֙ הָ⁠אֵ֔לֶּה 1 To present things in chronological order, you can put this before the reference to Jewish descendants and converts to Judaism. Alternate translation: “to establish those two days as holidays and to observe them” 9:27 acq1 כִּ⁠כְתָבָ֖⁠ם 1 Alternate translation: “in the way that Mordecai had told them to do in the letter” @@ -1032,7 +1032,7 @@ front:intro d989 0 # Introduction to Esther\n\n## Part 1: General Introductio 9:28 m5o8 rc://*/ta/man/translate/figs-parallelism וִ⁠ימֵ֞י הַ⁠פּוּרִ֣ים הָ⁠אֵ֗לֶּה לֹ֤א יַֽעַבְרוּ֙ מִ⁠תּ֣וֹךְ הַ⁠יְּהוּדִ֔ים וְ⁠זִכְרָ֖⁠ם לֹא־יָס֥וּף מִ⁠זַּרְעָֽ⁠ם 1 These two phrases mean similar things. The repetition is used to emphasize that the Jews will definitely not stop celebrating Purim each year. If it would be helpful in your language, you could combine the phrases and express the emphasis with a word like “definitely” or “certainly” or “always.” Alternate translation: “the Jews and their descendants will certainly always continue to celebrate this festival of Purim” 9:28 acq7 מִ⁠תּ֣וֹךְ הַ⁠יְּהוּדִ֔ים 1 Alternate translation: “within the Jewish community” 9:28 i2qk וְ⁠זִכְרָ֖⁠ם לֹא־יָס֥וּף 1 Alternate translation: “will always observe” -9:28 j155 rc://*/ta/man/translate/figs-metaphor מִ⁠זַּרְעָֽ⁠ם 1 As in verse 27, **seed** is a metaphor meaning “offspring.” Alternate translation: “and for their descendants” or “and for their offspring” +9:28 j155 rc://*/ta/man/translate/figs-metaphor מִ⁠זַּרְעָֽ⁠ם 1 As in verse 27, **seed** means "descendants." Alternate translation: “and for their descendants” 9:29 je8e rc://*/ta/man/translate/figs-distinguish בַת־אֲבִיחַ֛יִל 1 This information reminds the reader who Esther was. 9:29 cm8c rc://*/ta/man/translate/translate-names אֲבִיחַ֛יִל 1 This man was Esther’s father and Mordecai’s uncle. See how you translated his name in [2:15](../02/15.md). 9:29 oc4c וּ⁠מָרְדֳּכַ֥י 1 Since the Hebrew verb wrote is feminine singular, it means that the letter was from Esther. The mention of **Mordecai** here probably means that Mordecai helped her to write the letter. Alternate translation: “with Mordecai” @@ -1048,7 +1048,7 @@ front:intro d989 0 # Introduction to Esther\n\n## Part 1: General Introductio 9:31 acr4 לְ⁠קַיֵּ֡ם אֵת־יְמֵי֩ הַ⁠פֻּרִ֨ים הָ⁠אֵ֜לֶּה בִּ⁠זְמַנֵּי⁠הֶ֗ם כַּ⁠אֲשֶׁר֩ קִיַּ֨ם עֲלֵי⁠הֶ֜ם מָרְדֳּכַ֤י הַ⁠יְּהוּדִי֙ וְ⁠אֶסְתֵּ֣ר הַ⁠מַּלְכָּ֔ה 1 Alternate translation: “in this second letter, Mordecai the Jew and Queen Esther confirmed that Purim should be celebrated on the fourteenth and fifteenth days of the month of Adar” 9:31 rgr9 rc://*/ta/man/translate/figs-distinguish הַ⁠יְּהוּדִי֙ 1 This phrase gives clarifying information about Mordecai. 9:31 acr5 וְ⁠כַ⁠אֲשֶׁ֛ר קִיְּמ֥וּ עַל־נַפְשָׁ֖⁠ם וְ⁠עַל־זַרְעָ֑⁠ם דִּבְרֵ֥י הַ⁠צֹּמ֖וֹת וְ⁠זַעֲקָתָֽ⁠ם 1 This is referring to background information that the original audience would have known. They would have known what the fasting was about. It could be either: (1) fasting as a part of Purim. We know that some Jews fasted on the 13th day of the month of Adar to commemorate the day that Haman intended to destroy them, or (2) other times of fasting. Ever since the destruction of Jerusalem, the Jews had been fasting and mourning in the fifth month of the year to show their sorrow over what had happened. (The story refers to the Babylonian conquest of Jerusalem in [2:6](../02/06.md).) You could put this information in a footnote if it would help your readers to understand this. -9:31 rl2s rc://*/ta/man/translate/figs-metaphor וְ⁠עַל־זַרְעָ֑⁠ם 1 Here, **seed** is a metaphor meaning the offspring or descendants of the Jews. Alternate translation: “and for their descendants” or “and for their offspring” +9:31 rl2s rc://*/ta/man/translate/figs-idiom וְ⁠עַל־זַרְעָ֑⁠ם 1 Here, **seed** is a metaphor meaning the offspring or descendants of the Jews. Alternate translation: “and for their descendants” or “and for their offspring” 9:32 acr7 rc://*/ta/man/translate/figs-activepassive וְ⁠נִכְתָּ֖ב בַּ⁠סֵּֽפֶר 1 You can say this with an active form, and you can say who did the action. Alternate translation: “and the royal scribes made an official record of it” 10:intro h4m4 0 # Esther 10 General Notes\n\n## Special concepts in this chapter\n\n### Mordecai’s new position\n\nThrough the power of Yahweh, Mordecai was given a new position in the Persian Empire. Mordecai was now the second in command in the kingdom of Persia and he used his position to help other Jews. 10:1 j157 rc://*/ta/man/translate/writing-newevent וַ⁠יָּשֶׂם֩ הַ⁠מֶּ֨לֶךְ אֲחַשְׁוֵר֧וֹשׁ 1 This introduces a new event in the story. Use a natural way to introduce a new event in your language. @@ -1074,4 +1074,4 @@ front:intro d989 0 # Introduction to Esther\n\n## Part 1: General Introductio 10:3 act3 rc://*/ta/man/translate/figs-abstractnouns דֹּרֵ֥שׁ טוֹב֙ לְ⁠עַמּ֔⁠וֹ וְ⁠דֹבֵ֥ר שָׁל֖וֹם לְ⁠כָל־זַרְעֽ⁠וֹ 1 The abstract nouns **good** and **peace** refer in this context to prosperity and security. You could translate these ideas with verbs, for example, you could say, “He worked hard to make sure that his people would prosper and their descendants would be secure.” 10:3 wte9 rc://*/ta/man/translate/figs-metaphor דֹּרֵ֥שׁ טוֹב֙ לְ⁠עַמּ֔⁠וֹ 1 **Seeking** is a figurative way to describe actively trying to do something or work hard for something. 10:3 s8f8 rc://*/ta/man/translate/figs-idiom וְ⁠דֹבֵ֥ר שָׁל֖וֹם לְ⁠כָל־זַרְעֽ⁠וֹ 1 **Speaking peace** is a figurative way of describing actions that benefit the general welfare of others. -10:3 j161 rc://*/ta/man/translate/figs-metaphor לְ⁠כָל־זַרְעֽ⁠וֹ 1 Here, **seed** means “descendants.” Even if you combine the two parallel phrases, you can still convey the idea of “down through the generations” with a word such as “always.” Alternate translation: “and for their descendants” or “and for their offspring” +10:3 j161 rc://*/ta/man/translate/figs-metaphor לְ⁠כָל־זַרְעֽ⁠וֹ 1 As in verses 27 and 28, **seed** means "descendants." **seed** means “descendants.” Even if you combine the two parallel phrases, you can still convey the idea of “down through the generations” with a word such as “always.” Alternate translation: “to all of their descendants" diff --git a/tn_EZR.tsv b/tn_EZR.tsv index d67ab1efbe..1d472bca4d 100644 --- a/tn_EZR.tsv +++ b/tn_EZR.tsv @@ -185,7 +185,7 @@ front:intro fa5r 0 # Introduction to Ezra\n\n## Part 1: General Introduction\ 2:59 gd69 וְ⁠לֹ֣א יָֽכְל֗וּ לְ⁠הַגִּ֤יד 1 Alternate translation: “but they had no records to prove” 2:59 ay8y rc://*/ta/man/translate/figs-parallelism בֵּית־אֲבוֹתָ⁠ם֙ וְ⁠זַרְעָ֔⁠ם אִ֥ם מִ⁠יִּשְׂרָאֵ֖ל הֵֽם 1 All three of these phrases, **the house of their fathers**, **their seed**, and **whether they were from Israel**, mean very similar things. They are used together to give clarity and emphasis. The first phrase refers to a person being able to name a well-known ancestor. The second phrase refers to a person being able to list his ancestors going back to the one that is well-known. The third phrase summarizes the other two: if a person cannot name an ancestor or recite his ancestry, then he cannot claim to be from Israel. If there would be no distinction between these phrases in your language, you could combine them into one phrase. Alternate translations: “that their ancestors had been Israelites” or “what clan they were from or who their ancestors were, whether they were really Israelites” 2:59 an9o rc://*/ta/man/translate/figs-metaphor בֵּית־אֲבוֹתָ⁠ם֙ 1 Among the Israelites, the expressions father’s house or **house of their fathers** originally described an extended-family group. It later came to be used more generally to refer to a larger clan within a tribe. In this expression, the word “house” describes all the people descended from a particular person. The term views all of those descendants as if they were one household living together. Alternate translation: “what clan they were from” -2:59 yqp3 rc://*/ta/man/translate/figs-metaphor וְ⁠זַרְעָ֔⁠ם 1 Here, **seed** is a metaphor meaning “offspring.” In the Bible, the term refers most often to a person’s descendants. Here it is describing the ancestors of these people, that is, whose seed they were. Alternate translation: “or who their ancestors were” +2:59 yqp3 rc://*/ta/man/translate/figs-idiom וְ⁠זַרְעָ֔⁠ם 1 Here, **seed** means “ancestors.” In the Bible, the term often describes a person’s descendants. But here, "their seed" means “whose seed they were,” so the term is describing the ancestors of these people. Alternate translation: “or who their ancestors were” 2:60 k7wr בְּנֵי־דְלָיָ֥ה בְנֵי־טוֹבִיָּ֖ה בְּנֵ֣י נְקוֹדָ֑א שֵׁ֥שׁ מֵא֖וֹת חֲמִשִּׁ֥ים וּ⁠שְׁנָֽיִם 1 Alternate translation: “In this group were 652 men from the descendants of Delaiah, Tobiah, and Nekoda” 2:60 v01g rc://*/ta/man/translate/figs-metaphor בְּנֵי־דְלָיָ֥ה בְנֵי־טוֹבִיָּ֖ה בְּנֵ֣י נְקוֹדָ֑א 1 Here, **sons** means descendants. Either the men named here were not recognized clan heads of Israel, or the 652 people could not prove that they were descendants of these men. Alternate translation: “The descendants of Delaiah, Tobiah, and Nekoda” 2:60 xr2g rc://*/ta/man/translate/translate-names דְלָיָ֥ה & טוֹבִיָּ֖ה & נְקוֹדָ֑א 1 These are the names of three men. @@ -1052,7 +1052,7 @@ front:intro fa5r 0 # Introduction to Ezra\n\n## Part 1: General Introduction\ 9:2 iac7 rc://*/ta/man/translate/figs-metaphor וְ⁠הִתְעָֽרְבוּ֙ זֶ֣רַע הַ⁠קֹּ֔דֶשׁ בְּ⁠עַמֵּ֖י הָ⁠אֲרָצ֑וֹת 1 Here, **mixed** is a metaphor for blending one thing into another. Alternate translation: “so they are blending the Jewish people right in with the other people groups living in the land” 9:2 mncx rc://*/ta/man/translate/figs-explicit וְ⁠הִתְעָֽרְבוּ֙ זֶ֣רַע הַ⁠קֹּ֔דֶשׁ בְּ⁠עַמֵּ֖י הָ⁠אֲרָצ֑וֹת 1 The implication is that as a result of these marriages, not only was a distinct Jewish lineage being lost, the Jewish people were also beginning to follow the practices of these other groups rather than the commandments of God. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “so they are blending the Jewish people right in with the other people groups living in the land, and they are starting to follow their practices rather than the law of God” 9:2 fyoq rc://*/ta/man/translate/figs-idiom זֶ֣רַע הַ⁠קֹּ֔דֶשׁ 1 As in [8:28](../08/28.md), **holiness** means “that which is set apart for a special purpose.” Here, the word refers specifically to the fact that God had set apart the Israelites to be a model community of God’s followers. Alternate translation: “the Jewish people, who belong to God,” -9:2 wk5m rc://*/ta/man/translate/figs-metaphor זֶ֣רַע הַ⁠קֹּ֔דֶשׁ 1 Here, **seed** is a metaphor that means “offspring.” It is a comparison: Just as plants produce seeds that grow into many more plants, so people can have many offspring. The reference here is specifically to the offspring of Jacob, who was also known as Israel, and specifically to his offspring who were living in Judah and Jerusalem, that is, the Jews who had returned from exile. Alternate translation: “the Jewish people, who belong to God,” +9:2 wk5m rc://*/ta/man/translate/figs-idiom זֶ֣רַע הַ⁠קֹּ֔דֶשׁ 1 Here, **seed** means “descendants.” The reference here is specifically to the descendants of Jacob, who was also known as Israel, and specifically to his descendants who were living in Judah and Jerusalem, that is, the Jews who had returned from exile. Alternate translation: “the Jewish people, who belong to God,” 9:2 oxmn rc://*/ta/man/translate/figs-idiom בְּ⁠עַמֵּ֖י הָ⁠אֲרָצ֑וֹת 1 As in [9:1](../09/01.md), this expression refers to members of other people groups who were living in and around the province of Judah. Alternate translation: “with the other people groups living in this land” 9:2 iie7 rc://*/ta/man/translate/figs-metaphor וְ⁠יַ֧ד הַ⁠שָּׂרִ֣ים וְ⁠הַ⁠סְּגָנִ֗ים הָֽיְתָ֛ה בַּ⁠מַּ֥עַל הַ⁠זֶּ֖ה רִאשׁוֹנָֽה 1 Here, **hand** represents control and action. Alternate translation: “And our clan leaders and provincial officials were actually the first ones to disobey in this way” 9:2 dwaf rc://*/ta/man/translate/figs-metaphor בַּ⁠מַּ֥עַל הַ⁠זֶּ֖ה 1 Here, **unfaithfulness** means disobedience to God. Alternate translation: “to disobey God in this way” diff --git a/tn_JOB.tsv b/tn_JOB.tsv index 565389e53b..8f33e7e63c 100644 --- a/tn_JOB.tsv +++ b/tn_JOB.tsv @@ -367,7 +367,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 5:24 ew8g rc://*/ta/man/translate/figs-metonymy אָהֳלֶ֑⁠ךָ 1 Eliphaz is referring to Job’s home (that is, his family and their possessions) by association with the **tent** in which they live. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “your home” 5:24 i2fj rc://*/ta/man/translate/figs-explicit וְ⁠לֹ֣א תֶחֱטָֽא 1 Eliphaz means implicitly that when Job goes to inspect his **sheepfold**, he will not find that any of his sheep are missing (because, for example, wild animals killed them or someone stole them). You can indicate this in your translation if that would be helpful to your readers. Alternate translation: “and you will not find that any of the sheep are missing” 5:24 j179 rc://*/ta/man/translate/figs-doublenegatives וְ⁠לֹ֣א תֶחֱטָֽא 1 If it would be clearer in your language, you could use a positive expression to translate this double negative that consists of the negative particle **not** and the negative verb **miss**. Alternate translation: “and you will find that all of your sheep are there” -5:25 fxb7 rc://*/ta/man/translate/figs-metaphor זַרְעֶ֑⁠ךָ 1 Here the term **seed** means “descendants.” It is a word picture. Just as plants produce seeds that grow into many more plants, so people can have many offspring. Alternate translation: “your descendants” +5:25 fxb7 rc://*/ta/man/translate/figs-idiom רַ֣ב זַרְעֶ֑⁠ךָ 1 Here, **seed** means “descendants.” If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “your descendants will be many” 5:25 j180 rc://*/ta/man/translate/figs-ellipsis וְ֝⁠צֶאֱצָאֶ֗י⁠ךָ כְּ⁠עֵ֣שֶׂב הָ⁠אָֽרֶץ 1 Eliphaz is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “and that your offspring will be like the grass of the earth” 5:25 f961 rc://*/ta/man/translate/figs-simile וְ֝⁠צֶאֱצָאֶ֗י⁠ךָ כְּ⁠עֵ֣שֶׂב הָ⁠אָֽרֶץ 1 The point of this comparison is that just as **the grass of the earth** is very plentiful, so Job will have a large number of offspring. If it would be helpful in your language, you could make this point explicitly. Alternate translation: “and that your offspring will be very numerous, like the grass of the earth” 5:26 a9gt rc://*/ta/man/translate/figs-euphemism תָּב֣וֹא & אֱלֵי־קָ֑בֶר 1 Eliphaz is using the expression **come to the grave** to mean “die.” This is a poetic way of referring to death. Your language may have a similar expression that you can use in your translation. Alternate translation: “You will depart this world” @@ -847,7 +847,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 11:20 s359 rc://*/ta/man/translate/figs-metonymy וְ⁠עֵינֵ֥י רְשָׁעִ֗ים תִּ֫כְלֶ֥ינָה 1 Zophar is referring to death by association with the way people’s eyes **fail** when they are about to die (either in the sense of becoming visibly dim or in the sense of no longer seeing well). If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “But the wicked will die” 11:20 j376 rc://*/ta/man/translate/figs-personification וּ֭⁠מָנוֹס אָבַ֣ד מִנְ⁠הֶ֑ם 1 Zophar is speaking of **escape** as if it were a living thing that could **perish**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “yes, they will not be able to escape dying” 11:20 j377 rc://*/ta/man/translate/figs-euphemism וְ֝⁠תִקְוָתָ֗⁠ם מַֽפַּח־נָֽפֶשׁ 1 Zophar is using the phrase **expiration of breath**, which means “breathing out,” to mean dying. This is a mild way of referring to death. Your language may have a similar expression that you can use in your translation. You could also use plain language. Alternate translation: “they will have no hope other than to pass away” or “they will have no hope other than to die” -12:intro u4jn 0 # Job 12 General Notes\n\n## Structure and Formatting\n\nThis chapter is the start of Job’s response to Zophar’s first speech. (Job’s response to him continues in chapters 13 and 14.)\n- Verses 1–6: Job speaks to all three of his friends and protests that they have not been telling him anything that he does not already know\n- Verses 7–12: Job speaks specifically to Zophar and insists that what Zophar has just said in his speech is common knowledge in the world and something that he himself knows.\n- Verses 13–25: Job describes how God is so powerful that no one can resist what he does.\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is a poem.\n\n## Translation Issues in this Chapter\n\n### Plural and singular “you”\n\nThe pronoun “you” is plural in verses 1–3 because Job is addressing all three of his friends. The pronoun “you” is singular in verses 7–8 because Job is addressing Zophar. Use the plural and singular forms in these places if your language marks that distinction.\n\n## Important Figures of Speech in this Chapter\n\n### Litany\n\nIn verses 13–24, Job makes a series of statements about how powerful God is. These specific statements illustrate the general statement that Job makes in verse 4 that God is “wise in heart and mighty in strength.” A series of statements such as this is known as a litany. If your readers would recognize what Job is doing, you can translate and format this litany the way the ULT does. If the litany form would not be familiar to your readers, you could format the general statement in a way that will show that it is a summary statement that shows the overall meaning of what Job is saying. You could then put each sentence of the litany on a separate line. The format might look something like this:\n> With him {are} wisdom and might; to him {are} counsel and understanding.\n> Behold, he breaks down, and it is not rebuilt; he closes upon a man, and it is not opened.\n> Behold, he withholds the waters and they dry up, and he sends them out and they overthrow the land.\n> With him {are} strength and prudence; to him {are} the one straying and the one causing to stray;\n> the one leading counselors away naked, and he makes judges foolish.\n> He removes the bond of kings and he wraps a cloth around their loins;\n> the one leading priests away naked, and the incumbent ones he overthrows,\n> the one removing the lip {that is} to the ones being trusted, and he takes away the discernment of the elders,\n> the one pouring contempt on princes, and the belt of the mighty ones he loosens,\n> the one revealing deep things out of darkness, and he brings dark shadow into the light,\n> the one magnifying nations, and he destroys them; the one enlarging nations, and he exiles them,\n> the one removing a heart from the leaders of the people of the earth; he causes them to wander in a wasteland {with} no path.\n> They grope in darkness and not in light; he makes them wander like a drunkard. +12:intro u4jn 0 # Job 12 General Notes\n\n## Structure and Formatting\n\nThis chapter is the start of Job’s response to Zophar’s first speech. (Job’s response to him continues in chapters 13 and 14.)\n- Verses 1–6: Job speaks to all three of his friends and protests that they have not been telling him anything that he does not already know\n- Verses 7–12: Job speaks specifically to Zophar and insists that what Zophar has just said in his speech is common knowledge in the world and something that he himself knows.\n- Verses 13–25: Job describes how God is so powerful that no one can resist what he does.\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is a poem.\n\n## Translation Issues in this Chapter\n\n### Plural and singular “you”\n\nThe pronoun “you” is plural in verses 1–3 because Job is addressing all three of his friends. The pronoun “you” is singular in verses 7–8 because Job is addressing Zophar. Use the plural and singular forms in these places if your language marks that distinction.\n\n## Important Figures of Speech in this Chapter\n\n### Litany\n\nIn verses 13–24, Job makes a series of statements about how powerful God is. These specific statements illustrate the general statement that Job makes in verse 4 that God is “wise in heart and mighty in strength.” A series of statements such as this is known as a litany. If your readers would recognize what Job is doing, you can translate and format this litany the way the ULT does. If the litany form would not be familiar to your readers, you could format the general statement in a way that will show that it is a summary statement that shows the overall meaning of what Job is saying. You could then put each sentence of the litany on a separate line. The format might look something like this:\n> With him {are} wisdom and might; to him {are} counsel and understanding.\n> Behold, he breaks down, and it is not rebuilt; he closes upon a man, and it is not opened.\n> Behold, he withholds the waters and they dry up, and he sends them out and they overthrow the land.\n> With him {are} strength and prudence; to him {are} the one straying and the one causing to stray;\n> the one leading counselors away naked, and he makes judges foolish.\n> He removes the bond of kings and he wraps a cloth around their loins;\n> the one leading priests away naked, and the incumbent ones he overthrows,\n> the one removing the lip {that is} to the ones being trusted, and he takes away the discernment of the elders,\n> the one pouring contempt on nobles, and the belt of the mighty ones he loosens,\n> the one revealing deep things out of darkness, and he brings dark shadow into the light,\n> the one magnifying nations, and he destroys them; the one enlarging nations, and he exiles them,\n> the one removing a heart from the leaders of the people of the earth; he causes them to wander in a wasteland {with} no path.\n> They grope in darkness and not in light; he makes them wander like a drunkard. 12:2 dpz4 rc://*/ta/man/translate/figs-irony אָ֭מְנָם כִּ֣י אַתֶּם־עָ֑ם וְ֝⁠עִמָּ⁠כֶ֗ם תָּמ֥וּת חָכְמָֽה 1 For emphasis, Job is saying the opposite of what he means. If a speaker of your language would not do this, in your translation you could indicate what Job actually means. Alternate translation: “You are speaking as if you were the people and as if wisdom would with you, but that is not true” 12:2 dk3z rc://*/ta/man/translate/figs-yousingular אַתֶּם־עָ֑ם 1 As the General Notes to this chapter discuss, the word **you** is plural here and in the next two verses because Job is referring to his three friends. So use the plural form in your translation if your language marks that distinction. Other languages may have other ways to indicate the plural reference. Alternate translation: “the three of you are the people” 12:2 xl1k rc://*/ta/man/translate/figs-idiom אַתֶּם־עָ֑ם 1 Job could be saying (while meaning the opposite): (1) that his three friends are so wise that their opinion is the one that really matters. Alternate translation: “you are the people whose opinion matters” (2) that in their counsel, his three friends are embodying the collective wisdom of their people. Alternate translation: “you have expressed the wisdom of our whole people” @@ -919,7 +919,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 12:19 ch3f rc://*/ta/man/translate/figs-nominaladj וְ⁠אֵֽתָנִ֣ים 1 Job is using the adjective **incumbent** as a noun to mean a certain kind of person. The term is plural; the ULT shows this by adding the word **ones**. Your language may use adjectives in the same way. If not, you can translate this adjective with an equivalent phrase. Alternate translation: “and people who are long established in their positions” 12:20 g3na rc://*/ta/man/translate/figs-metonymy מֵסִ֣יר שָׂ֭פָה לְ⁠נֶאֱמָנִ֑ים 1 Job is using the term **lip** by association to mean speech. He is using speech, in turn, to mean what these **trusted** people say, that is, the advice that they give. If it would be helpful in your language, you could state the meaning plainly. It may be helpful to begin a new sentence here. Alternate translation: “God discredits the advice of the ones being trusted” 12:20 dk1e rc://*/ta/man/translate/figs-activepassive מֵסִ֣יר שָׂ֭פָה לְ⁠נֶאֱמָנִ֑ים 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “God discredits the advice of the people in whom kings trust” -12:21 l74e rc://*/ta/man/translate/figs-metaphor שׁוֹפֵ֣ךְ בּ֭וּז עַל־נְדִיבִ֑ים 1 For emphasis, Job is speaking as if **contempt** were a liquid that God could literally pour on **princes**. He means that God makes these princes lose the respect of others and experience complete contempt from them. If it would be clearer in your language, you could express the emphasis in another way. It may be helpful to begin a new sentence here. Alternate translation: “God completely disgraces princes” +12:21 l74e rc://*/ta/man/translate/figs-metaphor שׁוֹפֵ֣ךְ בּ֭וּז עַל־נְדִיבִ֑ים 1 For emphasis, Job is speaking as if **contempt** were a liquid that God could literally pour on **nobles**. He means that God makes these princes lose the respect of others and experience complete contempt from them. If it would be clearer in your language, you could express the emphasis in another way. It may be helpful to begin a new sentence here. Alternate translation: “God completely disgraces nobles” 12:21 k6sg rc://*/ta/man/translate/figs-metaphor וּ⁠מְזִ֖יחַ אֲפִיקִ֣ים רִפָּֽה 1 Job is speaking as if God literally **loosens** the **belt** of **mighty ones**, that is, as if these mighty people tie up their robes so that they can do strenuous things, but God loosens their robes again so that they can not do those things. Job means that God is so strong that when he acts, even the strongest people are shown to be weak by comparison. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “and God is so strong that when he acts, even the strongest people are shown to be weak by comparison” 12:21 j408 rc://*/ta/man/translate/figs-nominaladj אֲפִיקִ֣ים 1 Job is using the adjective **mighty** as a noun to mean a certain kind of person. The term is plural; the ULT shows this by adding the word **ones**. Your language may use adjectives in the same way. If not, you can translate this adjective with an equivalent phrase. Alternate translation: “people who are mighty” 12:22 bqc1 rc://*/ta/man/translate/figs-metaphor מְגַלֶּ֣ה עֲ֭מֻקוֹת מִנִּי־חֹ֑שֶׁךְ וַ⁠יֹּצֵ֖א לָ⁠א֣וֹר צַלְמָֽוֶת 1 Job is speaking as if God were literally bringing things that were shrouded in **darkness** into the **light** where they could be seen. If it would be clearer in your language, you could state the meaning plainly. It may be helpful to begin a new sentence here. Alternate translation: “God reveals deep things that are obscure to humans; yes, he helps people understand things that are unclear” @@ -1223,10 +1223,11 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 16:16 l1id rc://*/ta/man/translate/figs-metonymy וְ⁠עַ֖ל עַפְעַפַּ֣⁠י צַלְמָֽוֶת 1 Job is describing the fact that he has not been sleeping well, by association with the way that dark circles form around the eyes of someone who lacks sleep. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “and I have dark circles around my eyes from lack of sleep” 16:17 cs74 rc://*/ta/man/translate/figs-synecdoche לֹא־חָמָ֣ס בְּ⁠כַפָּ֑⁠י 1 Job is using one part of himself, his **hands**, to mean all of him in the potential act of committing **violence**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “I have not committed any violence” 16:17 j509 rc://*/ta/man/translate/figs-metaphor זַכָּֽה 1 Job is speaking as if his prayer were literally **pure**, that is, as if it were a physical substance that had nothing else mixed in. He means that when he prays, he means just what he says and he has no other motives other than sincerely speaking with God. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “is sincere” -16:18 xf2z rc://*/ta/man/translate/figs-apostrophe אֶ֭רֶץ אַל־תְּכַסִּ֣י דָמִ֑⁠י 1 Job is speaking to something that he knows cannot hear him, the **Earth**. He is doing that to show in a strong way how he feels about what has been happening to him. If it would be clearer in your language, you could state the meaning plainly Alternate translation: “I hope that when I die, my blood will remain visible on the earth” +16:18 xf2z rc://*/ta/man/translate/figs-apostrophe אֶ֭רֶץ אַל־תְּכַסִּ֣י דָמִ֑⁠י 1 Job is speaking to something that he knows cannot hear him, the **Earth**. He is doing that to show in a strong way how he feels about what has been happening to him. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “I hope that when I die, my blood will remain visible on the earth” 16:18 aj18 rc://*/ta/man/translate/figs-metaphor אֶ֭רֶץ אַל־תְּכַסִּ֣י דָמִ֑⁠י 1 Job is speaking as if he were literally going to be murdered and as if his **blood** were going to fall to the ground and soak into the earth unless something prevented that. He means that he is like the victim of a deadly crime in that he deserves justice but there is a risk that he will not receive it. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “I want to receive justice for what is happening to me” 16:18 bg2u rc://*/ta/man/translate/figs-apostrophe וְֽ⁠אַל־יְהִ֥י מָ֝ק֗וֹם לְ⁠זַעֲקָתִֽ⁠י 1 It is likely that Job is continuing to address the **Earth** in this part of the verse. Once again he is doing that in order to show in a strong way how he feels about what has been happening to him. Job is speaking as if the earth could hear him and as if it could make sure that none of its locations would provide a **place** for anyone to hide Job’s **cry** so that it was not answered. The context makes clear that this is a cry for justice. If it would be clearer in your language, you could state the meaning plainly Alternate translation: “and I hope that my cry for justice is answered and not hidden” 16:19 z7js rc://*/ta/man/translate/figs-explicit בַ⁠שָּׁמַ֣יִם עֵדִ֑⁠י וְ֝⁠שָׂהֲדִ֗⁠י בַּ⁠מְּרוֹמִֽים 1 See the discussion in the General Notes to this chapter to decide how to translate the terms **witness** and **advocate**, which both describe the same person, someone whom Job expects will intercede for him in heaven. Alternate translation: “the person who has taken my side is pleading my case to God in heaven” +16:19 ietk rc://*/ta/man/translate/translate-plural בַּ⁠מְּרוֹמִֽים 1 Job is using the term **heights** to mean heaven, which is high above the earth. The plural form probably identifies these **heights** as the supreme example of their class. That is, while being on top of a mountain gives someone a commanding position, ruling from heaven gives God the supremely commanding position. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “is in highest heaven” or “is in heaven, where he rules supremely” 16:20 b5wz rc://*/ta/man/translate/translate-plural מְלִיצַ֥⁠י רֵעָ֑⁠י 1 This could mean: (1) that Job has a single individual in mind here, the one he called his “witness” and “advocate” in the previous verse. While the terms **intercessors** and **friends** are plural, it seems Job could be using plural forms to indicate an indefinite individual. Your language may use plural forms in the same way. If not, you could express the meaning in another way. Alternate translation: “There is a certain intercessor who is my friend” (2) that Job is saying that by contrast with the way this “witness” and “advocate” will take his side, his friends have been scoffing at him. The word translated **intercessors** can also mean “scoffers” (although Job uses it again in [33:23](../33/23.md) to mean “intercessor”). Alternate translation: “My friends are scoffing at me” 16:20 v43g rc://*/ta/man/translate/figs-synecdoche אֶל־אֱ֝ל֗וֹהַ דָּלְפָ֥ה עֵינִֽ⁠י 1 Job is using one part of himself, his **eye**, to mean all of him in the act of weeping. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “I am pleading tearfully to God for mercy” 16:21 izh8 rc://*/ta/man/translate/figs-123person לְ⁠גֶ֣בֶר 1 When he refers to a **man** in the first part of this verse, Job seems to be speaking about himself in the third person. If it would be helpful in your language, you could translate this in the first person. Alternate translation: “for me” @@ -1524,7 +1525,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 20:26 j614 rc://*/ta/man/translate/figs-metaphor יֵ֖רַע שָׂרִ֣יד בְּ⁠אָהֳלֽ⁠וֹ 1 Zophar is continuing to speak as if **fire** were literally going to **consume** this wicked person and his possessions. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “yes, God will completely destroy everything in his tent, leaving nothing” 20:26 j615 rc://*/ta/man/translate/figs-metonymy יֵ֖רַע שָׂרִ֣יד בְּ⁠אָהֳלֽ⁠וֹ 1 Zophar is using one possession of this wicked person, the **tent** in which he lives, to mean all of his possessions. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “yes, God will completely destroy all of his possessions, leaving nothing” 20:27 v1vg rc://*/ta/man/translate/figs-personification יְגַלּ֣וּ שָׁמַ֣יִם עֲוֺנ֑⁠וֹ וְ֝⁠אֶ֗רֶץ מִתְקוֹמָ֘מָ֥ה לֽ⁠וֹ 1 Zophar is speaking as if the **heavens** and the **earth** were living things that could testify against this wicked person. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation: “If the sky could speak, it would testify that it had observed his iniquity; if the earth could speak, it would raise itself up against him” -20:27 j616 rc://*/ta/man/translate/translate-symaction וְ֝⁠אֶ֗רֶץ מִתְקוֹמָ֘מָ֥ה לֽ⁠וֹ 1 Zophar means that the earth would **raise itself up**, that is, stand up, against this wicked person as a symbolic action to indicate that it had something important to say. In this context, the important thing that the earth had to say would be that the wicked person was guilty. If it would be helpful to your readers, you could explain the significance of this action. Alternate translation: “and the earth will stand and be a witness against him” +20:27 j616 rc://*/ta/man/translate/translate-explicit וְ֝⁠אֶ֗רֶץ מִתְקוֹמָ֘מָ֥ה לֽ⁠וֹ 1 Zophar means that the earth would **raise itself up**, that is, stand up, against this wicked person in order to bring charges against him or to serve as a witness in a legal proceeding. In this culture, in order to begin a case against someone, a person would stand up among those who had gathered in the public square. Someone who had evidence to bring in such a proceeding would similarly stand up. Either way, the earth, Zophar says, would testify that the wicked person was guilty. If it would be helpful to your readers, you could explain the significance of this action. Alternate translation: “and the earth will stand and bring charges against him” or “and the earth will stand and be a witness against him” 20:28 j617 rc://*/ta/man/translate/figs-personification יִ֭גֶל יְב֣וּל בֵּית֑⁠וֹ 1 Zophar is speaking of the **wealth** that the wicked person has in his **house** as if it were a living thing that could **depart**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “He will lose the wealth that is in his house” 20:28 j618 rc://*/ta/man/translate/figs-metaphor נִ֝גָּר֗וֹת 1 Zophar is speaking as if the wicked person’s **wealth** were a liquid that could literally be **flowing away**. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “vanishing” or “being destroyed” 20:28 j620 rc://*/ta/man/translate/figs-idiom בְּ⁠י֣וֹם אַפּֽ⁠וֹ 1 While God would punish the wicked person on a specific **day**, Zophar is using the term **day** to refer to a specific time. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “at the time when God angrily punishes him” @@ -1539,7 +1540,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 21:2 j626 rc://*/ta/man/translate/figs-possession תַּנְח֥וּמֹֽתֵי⁠כֶֽם 1 Job is using this possessive form to describe not the **consolation** that his friends will have but the **consolation** that he wants them to offer him. It may be helpful clarify this for your readers. Alternate translation: “the consolation that you offer to me” 21:3 x7gy rc://*/ta/man/translate/figs-yousingular שָׂ֭אוּ⁠נִי & תַלְעִֽיג 1 The implied “you” in the imperative **Tolerate** is plural because Job is addressing his three friends, but the pronoun **you** later in the verse is singular because Job is responding directly to Zophar. Use the corresponding forms in your translation if your language marks a distinction between singular and plural “you.” 21:3 j627 rc://*/ta/man/translate/writing-pronouns וְ⁠אָנֹכִ֣י אֲדַבֵּ֑ר 1 For emphasis, Job is stating the pronoun **I**, whose meaning is already present in the verb **speak**. If your language can state implied pronouns explicitly for emphasis, you may want to use that construction here in your translation. Other languages may have other ways of bringing out this emphasis. Alternate translation: “and I will take my turn and speak” -21:3 w3a4 rc://*/ta/man/translate/figs-irony תַלְעִֽיג 1 For emphasis, Job is saying the opposite of what he means. If a speaker of your language would not do this, in your translation you could indicate what Job actually means. Alternate translation: “you will probably continue to mock me, even though you should not” +21:3 w3a4 rc://*/ta/man/translate/figs-irony תַלְעִֽיג 1 For emphasis, Job is saying the opposite of what he means. If a speaker of your language would not do this, in your translation you could indicate what Job actually means. Alternate translation: “you will probably continue to mock me, even though you should not do so” 21:4 d6w5 rc://*/ta/man/translate/figs-rquestion לְ⁠אָדָ֣ם שִׂיחִ֑⁠י 1 Job is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “my complaint is not to a man!” 21:4 j628 rc://*/ta/man/translate/figs-gendernotations לְ⁠אָדָ֣ם שִׂיחִ֑⁠י 1 Although the term **man** is masculine, Job does not mean specifically a male human. He is using the term to mean a mortal as opposed to God. Alternate translation: “my complaint is not to a mortal!” 21:4 j629 rc://*/ta/man/translate/figs-doublenegatives לְ⁠אָדָ֣ם שִׂיחִ֑⁠י 1 If it would be clearer in your language, you could translate this as a positive expression. Alternate translation: “my complaint is to God!” @@ -1555,7 +1556,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 21:6 suz1 rc://*/ta/man/translate/figs-synecdoche וְ⁠אָחַ֥ז בְּ֝שָׂרִ֗⁠י פַּלָּצֽוּת 1 Job is using one part of himself, his **flesh**, to mean his whole body. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and my whole body trembles” 21:7 i446 rc://*/ta/man/translate/figs-rquestion מַדּ֣וּעַ רְשָׁעִ֣ים יִחְי֑וּ עָ֝תְק֗וּ גַּם־גָּ֥בְרוּ חָֽיִל 1 Job is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “The wicked should not live, grow old, and become mighty in power!” 21:7 j637 rc://*/ta/man/translate/figs-nominaladj רְשָׁעִ֣ים 1 As the General Notes to this chapter discuss, here, as in several other places in the chapter, Job is using the adjective **wicked** as a noun to mean a certain group of people. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “wicked people” -21:8 w7je rc://*/ta/man/translate/figs-metaphor זַרְעָ֤⁠ם נָכ֣וֹן 1 Here the term **seed** means “children.” It is a word picture. Just as plants produce seeds that grow into many more plants, so people can have many children. Alternate translation: “Their children are established” +21:8 w7je rc://*/ta/man/translate/figs-idiom זַרְעָ֤⁠ם נָכ֣וֹן 1 Here, **seed** means “children.” Alternate translation: “Their children are established” 21:8 j638 rc://*/ta/man/translate/figs-activepassive זַרְעָ֤⁠ם נָכ֣וֹן 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “Their children grow up” 21:8 j639 rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵי⁠הֶ֣ם 1 Here the word **faces** represents the presence of people by association with the way people can see the face of someone who is present. Alternate translation: “in their presence” or “in their homes” 21:8 n4np rc://*/ta/man/translate/figs-metonymy וְ֝⁠צֶאֱצָאֵי⁠הֶ֗ם לְ⁠עֵינֵי⁠הֶֽם 1 Job is using the term **eyes** by association to mean sight. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and their descendants in their sight” or “and their descendants where they can see them” @@ -1724,7 +1725,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 22:20 j713 rc://*/ta/man/translate/figs-idiom אִם־לֹ֣א נִכְחַ֣ד קִימָ֑⁠נוּ 1 The righteous and innocent people are using the word **If** to introduce a question that anticipates a negative answer. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation: “Our enemies have been cut off, have they not” 22:20 j714 rc://*/ta/man/translate/figs-rquestion אִם־לֹ֣א נִכְחַ֣ד קִימָ֑⁠נוּ 1 The righteous and innocent people are using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “Our enemies have been cut off!” 22:20 jwg8 rc://*/ta/man/translate/figs-activepassive אִם־לֹ֣א נִכְחַ֣ד קִימָ֑⁠נוּ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who does the action, the context suggests that it is God. Alternate translation: “God has cut off our enemies!” -22:20 j715 rc://*/ta/man/translate/figs-metaphor אִם־לֹ֣א נִכְחַ֣ד קִימָ֑⁠נוּ 1 To make a different point, that God actually judges wicked people in this life, Eliphaz is echoing what Job said in [21:21](../21/21..md). There he spoke of a wicked person dying as if he were literally being **cut off**, like a branch from a tree. See how you translated the similar expression there. Alternate translation: “God has ended the lives of our enemies!” +22:20 j715 rc://*/ta/man/translate/figs-metaphor אִם־לֹ֣א נִכְחַ֣ד קִימָ֑⁠נוּ 1 To make a different point, that God actually judges wicked people in this life, Eliphaz is echoing what Job said in [21:21](../21/21..md). There Job spoke of a wicked person dying as if he were literally being **cut off**, like a branch from a tree. See how you translated the similar expression there. Alternate translation: “God has ended the lives of our enemies!” 22:20 j716 rc://*/ta/man/translate/figs-metaphor וְ֝⁠יִתְרָ֗⁠ם אָ֣כְלָה אֵֽשׁ 1 Eliphaz depicts innocent and righteous people as speaking as if **fire** had destroyed the **possessions** of wicked people. Eliphaz depicts them as speaking as if the fire had literally **devoured** or eaten the possessions. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “And they have lost their possessions” or “And other people will now get their possessions” 22:21 aj2c rc://*/ta/man/translate/figs-explicit הַסְכֶּן־נָ֣א עִמּ֑⁠וֹ וּ⁠שְׁלם 1 Eliphaz is echoing his own words at the beginning of this speech and Job’s words in his preceding speech. In verse 2, Eliphaz insisted that a person cannot be “useful to God,” that is, a person can do nothing to win God’s favor or to put God under obligation. Here Eliphaz uses a different form of the same verb to encourage Job to **Reconcile** with God. A person, he says, can at least cultivate a good relationship with God. Job said in [21:19](../21/19.md) that he wished God would “repay” wicked people, that is, punish them. Eliphaz uses the same verb here to encourage Job to be **at peace** with God, with the suggestion that to that end, Job should do whatever is necessary to make up for any wrong things he has done. Your language may have terms that you can use here and in [21:19](../21/19.md) and [22:2](../22/02.md) in order to show these connections. 22:21 z6jk rc://*/ta/man/translate/figs-abstractnouns וּ⁠שְׁלם 1 If your language does not use an abstract noun for the idea of **peace**, you could express the same idea in another way. Alternate translation: “and have a peaceful relationship with him” @@ -1733,7 +1734,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 22:21 j719 rc://*/ta/man/translate/figs-personification תְּֽבוֹאַתְ⁠ךָ֥ טוֹבָֽה 1 Eliphaz is speaking of **good** as if it were a living thing that could **come** to Job. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “you will have good things once again” 22:22 ll7g rc://*/ta/man/translate/figs-metonymy קַח & מִ⁠פִּ֣י⁠ו תּוֹרָ֑ה 1 Eliphaz is using the term **mouth** by association to mean what God says by using his mouth. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “let what God says instruct you” 22:22 y867 rc://*/ta/man/translate/figs-metaphor וְ⁠שִׂ֥ים אֲ֝מָרָ֗י⁠ו בִּ⁠לְבָבֶֽ⁠ךָ 1 Eliphaz is speaking as if Job could literally **set** God’s **words** in his **heart**. He is using the **heart** to represent the memory. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “yes, carefully remember his words” -22:22 dp7d rc://*/ta/man/translate/figs-metonymy וְ⁠שִׂ֥ים אֲ֝מָרָ֗י⁠ו בִּ⁠לְבָבֶֽ⁠ךָ 1 Eliphaz is using the term **words** to mean what God says by using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and carefully remember what he says” +22:22 dp7d rc://*/ta/man/translate/figs-metonymy וְ⁠שִׂ֥ים אֲ֝מָרָ֗י⁠ו בִּ⁠לְבָבֶֽ⁠ךָ 1 Eliphaz is using the term **words** to mean what God says by using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “yes, carefully remember what he says” 22:23 x1jk rc://*/ta/man/translate/grammar-connect-logic-result תִּבָּנֶ֑ה תַּרְחִ֥יק עַ֝וְלָ֗ה מֵ⁠אָהֳלֶֽ⁠ךָ 1 If it would be more natural in your language, you could reverse the order of these phrases, since the phrase **if you distance unrighteousness from your tent**, like the phrase ** If you return to Shaddai**, gives the reason for the result that would follow, **you will be built up**. Alternate translation: “if you distance unrighteousness from your tent, you will be built up” 22:23 j720 rc://*/ta/man/translate/figs-activepassive תִּבָּנֶ֑ה 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “he will build you up” 22:23 mz1i rc://*/ta/man/translate/figs-metaphor תִּבָּנֶ֑ה 1 Eliphaz is speaking as if Job were a building that God would rebuild after it had been ruined. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “God will restore you to health and prosperity” @@ -1767,7 +1768,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 22:30 wrz4 rc://*/ta/man/translate/figs-metonymy בְּ⁠בֹ֣ר כַּפֶּֽי⁠ךָ 1 Eliphaz is likely using the term **hands** by association to mean “prayers,” since people in this culture lifted their hands when they prayed. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “through the cleanness of your prayers” 22:30 f84n rc://*/ta/man/translate/figs-metaphor בְּ⁠בֹ֣ר כַּפֶּֽי⁠ךָ 1 Eliphaz is speaking as if Job would have literally refrained from doing things that would make his **hands** dirty. He means that Job would not have done wrong things, and so he could offer prayers to God as an innocent person whose prayers God would answer. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “through the prayers that you, as an innocent person, offer for him” 23:intro fb42 0 # Job 23 General Notes\n\n## Structure and Formatting\n\nThis chapter is the beginning of Job’s response to Eliphaz’s third and final speech. Job’s response continues in the next chapter.\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry.\n\n## Special Concepts in this Chapter\n\n### Legal proceeding\n\nIn this chapter, Job speaks of making a legal case to prove his innocence to God. As a note to [9:3](../09/03.md) explains, in this culture, people typically presented such cases to community leaders in public places such as the gate of a town. Each party in a dispute would question the other party in the presence of the leaders, and the leaders would then discuss the case and decide which party was guilty and which party was innocent. However, the Bible indicates that judges would also travel around from place to place and hear cases. For example, [1 Samuel 7:16–17](../1sa/07/16.md) says that Samuel “went around to Bethel and Gilgal and Mizpah and judged Israel in all those places.” Job is envisioning God serving as this kind of judge and hearing his case. In your translation, express his language in such a way that readers who are familiar with the legal process in your own culture will recognize what Job is saying.\n\n## Translation issues in this chapter\n\n### “he,” “him,” and “his”\n\nThe pronouns “he,” “him,” and “his” refer to God throughout this chapter. The UST models how a translation may say “God” regularly in order to make this clear.\n\n### “my hand” or “his hand” (23:2)\n\nIn verse 2, Hebrew manuscripts read “my hand.” The ULT follows that reading. Some ancient translations of the Hebrew Bible into other languages say “his hand,” and some modern versions follow that reading. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of ULT. -23:2 fi9s rc://*/ta/man/translate/figs-explicit גַּם־הַ֭⁠יּוֹם 1 Job is using this expression to emphasize to his friends that their arguments have not changed his situation at all.. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “Despite all the things you have said to me,” +23:2 fi9s rc://*/ta/man/translate/figs-explicit גַּם־הַ֭⁠יּוֹם 1 Job is using this expression to emphasize to his friends that their arguments have not changed his situation at all. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “Despite all the things you have said to me,” 23:2 ke1p rc://*/ta/man/translate/figs-metaphor מְרִ֣י שִׂחִ֑⁠י 1 Job is speaking as if his **complaint** about what has happened to him is **bitter** or bad-tasting. The image is that what he says is so unpleasant that it leaves a bad taste in his mouth when he says it. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “I have many unpleasant things to complain about” 23:2 cm2j rc://*/ta/man/translate/figs-metaphor יָ֝דִ֗⁠י כָּבְדָ֥ה עַל־אַנְחָתִֽ⁠י 1 Job is speaking as if he were literally holding his **hand** down hard on his **groaning** in order to suppress it. He means that there is more that he could groan or complain about than he has actually stated yet. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “I have been suppressing my groaning” 23:3 pn2b rc://*/ta/man/translate/figs-idiom מִֽי־יִתֵּ֣ן יָ֭דַעְתִּי וְ⁠אֶמְצָאֵ֑⁠הוּ 1 See how you translated the expression **Who will give** in [11:5–6](../11/05.md). Alternate translation: “I wish that I knew and I would find him!” @@ -1811,7 +1812,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 23:17 j747 rc://*/ta/man/translate/figs-metaphor מִ⁠פְּנֵי־חֹ֑שֶׁךְ 1 Job is using the term **darkness** to represent troubles. See how you translated the similar expression in [20:26](../20/26.md). Alternate translation: “before these troubles began” 23:17 qpa8 rc://*/ta/man/translate/figs-metonymy וּ֝⁠מִ⁠פָּנַ֗⁠י כִּסָּה־אֹֽפֶל 1 In this instance, the phrase **from my face ** means “in front of.” It could refer either to place or to time. Alternate translation: “and gloom covers everything in front of me” or “and gloom covers everything that will happen to me in the future” 23:17 j748 rc://*/ta/man/translate/figs-metaphor וּ֝⁠מִ⁠פָּנַ֗⁠י כִּסָּה־אֹֽפֶל 1 Job is speaking as if **gloom** were literally covering everything in front of him or everything that would happen to him in the future. He is using **gloom**, like **darkness** earlier in the verse, to represent troubles. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “and there is trouble everywhere I look” or “and I can only anticipate further trouble happening to me” -24:intro e2gb 0 # Job 24 General Notes\n\n## Structure and Formatting\n\nThis chapter is the continuation of Job’s response to Eliphaz’s third and final speech. Job’s response began in the previous chapter.\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry.\n\n## Special Concepts in this Chapter\n\n### God’s judgment of wicked people\n\nIn verses 1–17, Job protests that God does not judge wicked people. He lists many oppressive things that wicked people do to vulnerable, innocent people, and he complains that God acts as if there is nothing wrong with those things. But in verses 18–24, Job then describes how God actually does judge wicked people. There is an explanation for this apparent contradiction. In the speech as a whole, Job is saying that he knows God will judge wicked people in the end, but it is very distressing to him that God does not judge and punish them now in order to keep them from continuing to oppress vulnerable people. In your translation, you can use language that shows that Job firmly believes what he says in both parts of the chapter, since it is actually consistent for him to say both that God seemingly does not judge wicked people now and that God ultimately will judge wicked people in the end. This is not a contradiction, it is a paradox, and the Bible speaks of it in other passages as well. For example, [Ecclesiastes 8:11](../08/11.md) says that because God does not immediately punish people who do wrong, people feel that they can get away with doing wrong. But Ecclesiastes goes on to say in the next verse that even if a sinner might do a hundred evil things and live a long time, it is still better to obey God.\n\n## Translation Issues in this Chapter\n\n### Changing referents of “they”\n\nJob uses the word “they” throughout this chapter to mean both wicked people and the poor people whom they exploit. He does not often indicate when he changing the referent of the word. Notes indicate the referent in each verse. In your translation, to be helpful to your readers, you may wish to specify “wicked people” or “poor people” each time the referent changes. +24:intro e2gb 0 # Job 24 General Notes\n\n## Structure and Formatting\n\nThis chapter is the continuation of Job’s response to Eliphaz’s third and final speech. Job’s response began in the previous chapter.\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry.\n\n## Special Concepts in this Chapter\n\n### God’s judgment of wicked people\n\nIn verses 1–17, Job protests that God does not judge wicked people. He lists many oppressive things that wicked people do to vulnerable, innocent people, and he complains that God acts as if there were nothing wrong with those things. But in verses 18–24, Job then describes how God actually does judge wicked people. There is an explanation for this apparent contradiction. In the speech as a whole, Job is saying that he knows God will judge wicked people in the end, but it is very distressing to him that God does not judge and punish them now in order to keep them from continuing to oppress vulnerable people. In your translation, you can use language that shows that Job firmly believes what he says in both parts of the chapter, since it is actually consistent for him to say both that God seemingly does not judge wicked people now and that God ultimately will judge wicked people in the end. This is not a contradiction, it is a paradox, and the Bible speaks of it in other passages as well. For example, [Ecclesiastes 8:11](../08/11.md) says that because God does not immediately punish people who do wrong, people feel that they can get away with doing wrong. But Ecclesiastes goes on to say in the next verse that even if a sinner might do a hundred evil things and live a long time, it is still better to obey God.\n\n## Translation Issues in this Chapter\n\n### Changing referents of “they”\n\nJob uses the word “they” throughout this chapter to mean both wicked people and the poor people whom they exploit. He does not often indicate when he changing the referent of the word. Notes indicate the referent in each verse. In your translation, to be helpful to your readers, you may wish to specify “wicked people” or “poor people” each time the referent changes. 24:1 thc8 rc://*/ta/man/translate/figs-rquestion מַדּ֗וּעַ מִ֭⁠שַּׁדַּי לֹא־נִצְפְּנ֣וּ עִתִּ֑ים וְ֝יֹדְעָ֗יו לֹא־חָ֥זוּ יָמָֽי⁠ו\n\n 1 Job is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate these questions as statements or as exclamations. Alternate translation: “Times should be set by Shaddai! The ones knowing him ought to see his days!” 24:1 ej3y rc://*/ta/man/translate/figs-activepassive מַדּ֗וּעַ מִ֭⁠שַּׁדַּי לֹא־נִצְפְּנ֣וּ עִתִּ֑ים 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “Why does Shaddai not set times” or, as an exclamation, “Shaddai should set times!” 24:1 mg7h rc://*/ta/man/translate/figs-explicit עִתִּ֑ים 1 Job implicitly means **times** for judgment. (See the discussion in the General Notes to chapter 23 of how judges in Israel would come to specific places at appointed times.) You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “times for judgment” @@ -1838,7 +1839,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 24:7 j756 rc://*/ta/man/translate/figs-explicit מִ⁠בְּלִ֣י לְב֑וּשׁ 1 The poor people whom Job is talking about may be **without a garment** because: (1) wicked people have taken their outer garments in pledge and not returned them, as Eliphaz describes in [22:6](../22/06.md). This would suit the context, in which Job is describing how wicked people oppress poor people. Alternate translation: “without a garment because wicked people have taken their garments in pledge and not returned them” (2) they are too poor to afford outer garments. Alternate translation: “without outer garments because they have become too poor to afford them” 24:8 a2gx rc://*/ta/man/translate/figs-explicit וּֽ⁠מִ⁠בְּלִ֥י מַ֝חְסֶ֗ה 1 In this instance, the word **without** means “without any other.” You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “and because they have no other shelter,” 24:8 j5eb rc://*/ta/man/translate/figs-genericnoun חִבְּקוּ־צֽוּר 1 Job is not referring to a specific **rock**. He means rocks in general. It may be more natural in your language to express this meaning by using a plural form. Alternate translation: “they hug the rocks” -24:8 j757 rc://*/ta/man/translate/figs-idiom חִבְּקוּ־צֽוּר 1 Job is using this expression to mean that poor people huddle up close to rocks, seeking shelter from the rain. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “they huddle up close to rocks” +24:8 j757 rc://*/ta/man/translate/figs-idiom חִבְּקוּ־צֽוּר 1 Job is using this expression to mean that poor people huddle up close to rocks in order to seek shelter from the rain. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “they huddle up close to rocks” 24:9 ma3c rc://*/ta/man/translate/writing-pronouns יִ֭גְזְלוּ & יַחְבֹּֽלוּ 1 The pronoun **They** in the first part of the verse and the pronoun **they** in the second part of the verse refer to wicked people. It may be helpful to clarify this for your readers. Alternate translation: “Wicked people snatch … wicked people bind a pledge” 24:9 ahj1 rc://*/ta/man/translate/figs-nominaladj יָת֑וֹם & עָנִ֥י 1 Job is using the adjectives **fatherless** and **poor** as nouns to mean certain kinds of people. Your language may use adjectives in the same way. If not, you can translate these words with equivalent phrases. Alternate translation: “fatherless children … poor people” or “children whose fathers have died … people who are poor” 24:9 t1ki rc://*/ta/man/translate/figs-explicit יִ֭גְזְלוּ מִ⁠שֹּׁ֣ד יָת֑וֹם 1 Job implicitly means that wicked people snatch **fatherless** children **from the breast** of their mother, that is, while they are nursing, in order to claim the children as slaves in payment of a debt. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “Wicked people even take infants away from their mothers while they are nursing, in order to claim the children as slaves in payment of a debt” @@ -1868,14 +1869,14 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 24:15 mza9 rc://*/ta/man/translate/figs-synecdoche וְ⁠עֵ֤ין נֹאֵ֨ף 1 Job is using one part of an **adulterer**, his **eye**, to mean all of him in the act of watching. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “And the adulterer” 24:15 jp3l rc://*/ta/man/translate/figs-genericnoun נֹאֵ֨ף 1 Job is not referring to a specific **adulterer**. He is describing the behavior that is characteristic of any adulterer. It may be more natural in your language to make **adulterer** an indefinite noun rather than a definite one. Alternate translation: “an adulterer” 24:15 ymp3 rc://*/ta/man/translate/figs-quotesinquotes לֵ֭⁠אמֹר לֹא־תְשׁוּרֵ֣⁠נִי עָ֑יִן 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “saying to himself that no one will perceive him” -24:15 ewy1 rc://*/ta/man/translate/figs-synecdoche לֵ֭⁠אמֹר לֹא־תְשׁוּרֵ֣⁠נִי עָ֑יִן 1 The characteristic adulterer is using one part of someone who might **perceive** him, that person’s **eye**, to mean all of that person in the act of perceiving him. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “No one will perceive me” +24:15 ewy1 rc://*/ta/man/translate/figs-synecdoche לֹא־תְשׁוּרֵ֣⁠נִי עָ֑יִן 1 The characteristic adulterer is using one part of someone who might **perceive** him, that person’s **eye**, to mean all of that person in the act of perceiving him. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “No one will perceive me” 24:15 j769 rc://*/ta/man/translate/figs-explicit וְ⁠סֵ֖תֶר פָּנִ֣ים יָשִֽׂים 1 Job is not speaking of a **cover** that would keep the **adulterer** from seeing. He is speaking of a disguise intended to keep people from recognizing who the adulterer is. You could express this in a way that would be familiar in your culture. Alternate translation: “and he pulls his hat down low over his face” 24:16 j770 rc://*/ta/man/translate/writing-pronouns חָתַ֥ר & בָּ֫תִּ֥ים 1 The pronoun **One** refers to a wicked person. It may be helpful to clarify this for your readers. Since, as the rest of the verse shows, Job is actually describing behavior that is characteristic of wicked people in general, you may wish to use a plural term. Alternate translation: “Wicked people dig into houses” 24:16 c35g rc://*/ta/man/translate/figs-explicit חָתַ֥ר בַּ⁠חֹ֗שֶׁךְ בָּ֫תִּ֥ים 1 In this culture, **houses** were made of clay or sun-dried brick, so thieves could gain entry to a house most easily by digging through one of its walls. If houses in your culture are made of different materials that a thief would not or could not dig through, you may wish to use a general expression in your translation. Alternate translation: “Wicked people break into houses” -24:16 k9sq rc://*/ta/man/translate/figs-idiom חִתְּמוּ־לָ֗⁠מוֹ 1 This expression means "to stay indoors." If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “they stay indoors” +24:16 k9sq rc://*/ta/man/translate/figs-idiom חִתְּמוּ־לָ֗⁠מוֹ 1 This expression means "they stay indoors." If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “they stay indoors” 24:16 j771 rc://*/ta/man/translate/figs-idiom לֹא־יָ֥דְעוּ אֽוֹר 1 This expression means that wicked people are not familiar with **light**, and the reason is that they do not leave their homes when it is light. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “they do not go out when it is light” 24:16 j772 rc://*/ta/man/translate/figs-explicit לֹא־יָ֥דְעוּ אֽוֹר 1 While the word **light** here is literal, since Job is using it to mean **day**, there is also a moral overtone, as in verse 13, where Job said that wicked people rebel against the light, meaning God’s revelation. If your language has a term for “light” that also has these moral connotations, it would be appropriate to use it here in your translation. -24:17 j773 rc://*/ta/man/translate/grammar-connect-words-phrases כִּ֤י יַחְדָּ֨ו 1 Job is using the word **For** to give the reason why he said in the preceding verse that wicked people do not go out during the day. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation: “They do not go out because for all of them” +24:17 j773 rc://*/ta/man/translate/grammar-connect-words-phrases כִּ֤י יַחְדָּ֨ו בֹּ֣קֶר לָ֣⁠מוֹ 1 Job is using the word **For** to give the reason why he said in the preceding verse that wicked people do not go out during the day. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation: “They do not go out because for all of them, morning” 24:17 g55x rc://*/ta/man/translate/figs-metaphor בֹּ֣קֶר לָ֣⁠מוֹ צַלְמָ֑וֶת 1 Job is speaking as if **morning** were literally **deep darkness** for wicked people. He means that they dread and avoid morning just as honest people dread and avoid the night. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “they dread the morning as if it were deep darkness” 24:17 j774 rc://*/ta/man/translate/writing-pronouns לָ֣⁠מוֹ & יַ֝כִּ֗יר 1 The pronoun **them** refers to wicked people, and the pronoun **one** refers to a representative or characteristic wicked person. It may be helpful to clarify this for your readers. Alternate translation: “for wicked people … each one of them regards” 24:17 y5ib rc://*/ta/man/translate/figs-explicit יַ֝כִּ֗יר 1 As in [24:13](../24/13.md), here the word **regards** means “looks at” with the implication of looking with approval. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “each one of them admires” @@ -1924,7 +1925,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 25:2 j791 rc://*/ta/man/translate/figs-hendiadys הַמְשֵׁ֣ל וָ⁠פַ֣חַד עִמּ֑⁠וֹ 1 This phrase expresses a single idea by using two words connected with **and**. The word **fear** tells what response God’s **Dominion** produces in those who recognize its powerful and holy character. (In this context, the word **fear** describes reverence and respect for God and awe at his greatness.) If it would be more natural in your language, you could express this meaning with an equivalent phrase that does not use “and.” Alternate translation: “Fearful dominion is with him” or “Awesome dominion is with him” 25:2 cz5c rc://*/ta/man/translate/figs-abstractnouns הַמְשֵׁ֣ל וָ⁠פַ֣חַד עִמּ֑⁠וֹ 1 If your language does not use abstract nouns for the ideas of **Dominion** and **fear**, you could express the same ideas in other ways. Alternate translation: “God rules in a way that inspires great respect” 25:2 t8t1 rc://*/ta/man/translate/figs-explicit עֹשֶׂ֥ה שָׁ֝ל֗וֹם בִּ⁠מְרוֹמָֽי⁠ו 1 The word translated **peace** could mean: (1) harmonious order. Alternate translation: “the one who establishes harmonious order” (2) the absence of conflict. Alternate translation: “the one who rules without opposition” or “the one who rules without rebellion” -25:2 j792 rc://*/ta/man/translate/translate-plural בִּ⁠מְרוֹמָֽי⁠ו 1 Bildad is using the term **heights** to mean heaven, which is high above the earth. The plural form probably identifies these **heights** as the supreme example of their class. That is, while being on top of a mountain gives someone a commanding position, ruling from heaven gives God the supremely commanding position. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “in highest heaven” or “in heaven, where he rules supremely” +25:2 j792 rc://*/ta/man/translate/translate-plural בִּ⁠מְרוֹמָֽי⁠ו 1 See how you translated the same expression in [16:19](../16/19.md). Alternate translation: “in his highest heaven” or “in heaven, where he rules supremely” 25:3 agz7 rc://*/ta/man/translate/figs-rquestion הֲ⁠יֵ֣שׁ מִ֭סְפָּר לִ⁠גְדוּדָ֑י⁠ו וְ⁠עַל־מִ֝֗י לֹא־יָק֥וּם אוֹרֵֽ⁠הוּ 1 Job is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate these questions as statements or as exclamations. Alternate translation: “There is no number to his troops! His light arises on everyone!” 25:3 tb5c rc://*/ta/man/translate/figs-metaphor הֲ⁠יֵ֣שׁ מִ֭סְפָּר לִ⁠גְדוּדָ֑י⁠ו 1 In this verse, Bildad is describing God’s greatness by saying that at night, there are too many stars in the sky to count, and by day, the sun shines all over the world. So in this context, the word **troops** implicitly refers to the stars as if they were soldiers. Alternate translation: “Is there a number to the stars?” or “There are too many stars in the sky to count!” 25:3 j793 rc://*/ta/man/translate/figs-metonymy וְ⁠עַל־מִ֝֗י לֹא־יָק֥וּם אוֹרֵֽ⁠הוּ 1 Bildad is using the term **light** by association to mean the sun. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “And upon whom does the sun not rise?” or “And the sun shines on everyone!” @@ -1936,7 +1937,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 25:6 c7kh rc://*/ta/man/translate/figs-idiom אַ֭ף כִּֽי־אֱנ֣וֹשׁ רִמָּ֑ה 1 **Indeed that** is an expression that indicates that what follows is greater in degree than what a person has just said. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “How much less a man, a worm” 25:6 j794 rc://*/ta/man/translate/figs-ellipsis אַ֭ף כִּֽי־אֱנ֣וֹשׁ רִמָּ֑ה 1 Bildad is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “How much less could a man, a worm, be pure” 25:6 l7b7 rc://*/ta/man/translate/figs-gendernotations אֱנ֣וֹשׁ & וּ⁠בֶן־אָ֝דָ֗ם 1 Although the terms **man** and **son** are masculine, Bildad is using these words in a generic sense that includes both men and women. If it would be helpful to your readers, you could use terms in your language that are clearly inclusive of both men and women. Alternate translation: “a human … or a human child” -25:6 h6x7 rc://*/ta/man/translate/figs-metaphor אֱנ֣וֹשׁ רִמָּ֑ה 1 Bildad is speaking as if a human were literally a **worm**. The basis of the comparison is probably that just as worms live in the earth, God originally formed humans from the earth. So this is a poetic reference to human mortality. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “a mortal” +25:6 h6x7 rc://*/ta/man/translate/figs-metaphor אֱנ֣וֹשׁ רִמָּ֑ה 1 Bildad is speaking as if a human were literally a **worm**. He probably means that humans are lowly, just as worms are lowly, living in the dirt. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “that lowly creature” 25:6 j795 rc://*/ta/man/translate/figs-metaphor וּ⁠בֶן־אָ֝דָ֗ם תּוֹלֵעָֽה 1 Bildad is similarly speaking as if a human were literally a **grub**. Once again the basis of the comparison seems to be that just as grubs live in the earth, God originally formed humans from the earth. So this is a parallel poetic reference to human mortality. Rather than repeat the image, it may be more natural in your language to translate this as an explanatory phrase. Alternate translation, not preceded by a comma: “whom God formed from the earth” 26:intro f665 0 # Job 26 General Notes\n\n## Structure and formatting\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is a poem. This chapter is Job’s response to Bildad.\n\nThis chapter begins a section continuing through chapter 31.\n\n## Special concepts in this chapter\n\n### Yahweh’s power\nWhile Bildad describes Yahweh’s power as being so much greater than Job’s, Job understands the true extent of Yahweh’s power. It is not just over Job’s life, but over all of creation.\n\n## Other possible translation difficulties in this chapter\n\n### Sarcasm\n\nJob uses sarcasm in this chapter. This is the use of irony to insult Bildad. (See: [Job 1–4](./01.md) and [[rc://*/ta/man/translate/figs-irony]]) 26:2 lud4 rc://*/ta/man/translate/figs-irony How you have helped one … the arm that has no strength 0 In these statements, Job is accusing Bildad. The word “one” refers to Job. And, the word “arm” represents the whole person. Alternate translation: “I am powerless and have no strength, but you act like you have helped me; but really, you have not helped me at all” (See also: [[rc://*/ta/man/translate/figs-synecdoche]]) diff --git a/tn_LUK.tsv b/tn_LUK.tsv index d8bf4351df..89b0e44c94 100644 --- a/tn_LUK.tsv +++ b/tn_LUK.tsv @@ -876,6 +876,7 @@ front:intro uk55 0 # Introduction to the Gospel of Luke\n\n## Part 1: General 6:15 l291 rc://*/ta/man/translate/translate-names Μαθθαῖον & Θωμᾶν & Ἰάκωβον Ἁλφαίου & Σίμωνα 1 These are the names of five men. 6:15 l292 rc://*/ta/man/translate/figs-explicit Μαθθαῖον 1 **Matthew** is often identified with the man named Levi whom Jesus calls to follow him in [5:27](../05/27.md). If it would be helpful to your readers, you could explain that, as UST does. 6:15 et48 rc://*/ta/man/translate/translate-names Ζηλωτὴν 1 The term **Zealot** could be: (1) a title that indicates that this man was part of the group of people who wanted to free the Jewish people from Roman rule. Alternate translation: “the Patriot” (2) a description that indicates that this man was zealous for God to be honored. Alternate translation: “the Passionate One” +6:16 qxqp rc://*/ta/man/translate/translate-names Ἰούδαν Ἰακώβου & Ἰούδαν Ἰσκαριὼθ 1 **Judas** and **James** are the names of men. As the UST indicates, the man named **James** who is mentioned in this verse is not the same man as the James mentioned in verse 14, and he is not the same man as James the son of Alphaeus, who is mentioned in verse 15. **Iscariot** is a surname that helped identify the second man named Judas. This man may have come from the village of Kerioth, and so **Iscariot** may mean "the man of Kerioth." 6:16 g24m rc://*/ta/man/translate/figs-explicit ὃς ἐγένετο προδότης 1 It may be helpful to explain what **traitor** means in the context of this story. Alternate translation: “who later betrayed Jesus to his enemies” 6:17 i5gv rc://*/ta/man/translate/writing-pronouns μετ’ αὐτῶν 1 In this context, **them** refers to all of the disciples whom Jesus called to himself in [6:13](../06/13.md). Alternate translation: “with his disciples” 6:17 l295 rc://*/ta/man/translate/figs-hyperbole ἀπὸ πάσης 1 This is a generalization for emphasis. Alternate translation: “from throughout” @@ -4430,4 +4431,4 @@ front:intro uk55 0 # Introduction to the Gospel of Luke\n\n## Part 1: General 24:53 m787 rc://*/ta/man/translate/figs-ellipsis διὰ παντὸς 1 Luke is leaving out a word that a sentence would ordinarily need in order to be complete. If it would be helpful to your readers, you could supply the word from the context. Alternate translation: “through all hours” 24:53 wa3d rc://*/ta/man/translate/figs-hyperbole διὰ παντὸς 1 Luke means that the disciples were in the temple **through all** the hours that the temple was open. Even so, this is an overstatement to emphasize that they went to the temple every day. Alternate translation: “every day” 24:53 edm3 rc://*/ta/man/translate/figs-synecdoche ἐν τῷ ἱερῷ 1 Only priests were allowed to enter the **temple** building. Luke is using the word for the entire building to refer to one part of it. Alternate translation: “in the temple courtyard” -24:53 pex4 εὐλογοῦντες τὸν Θεόν 1 Alternate translation: “worshiping God” \ No newline at end of file +24:53 pex4 εὐλογοῦντες τὸν Θεόν 1 Alternate translation: “worshiping God” diff --git a/tn_NEH.tsv b/tn_NEH.tsv index 0290b7f8ed..26ab4b7b07 100644 --- a/tn_NEH.tsv +++ b/tn_NEH.tsv @@ -870,7 +870,7 @@ front:intro k2y2 0 # Introduction to Nehemiah\n\n## Part 1: General Introduct 7:61 d1h1 rc://*/ta/man/translate/figs-parallelism בֵּית־אֲבוֹתָ⁠ם֙ וְ⁠זַרְעָ֔⁠ם אִ֥ם מִ⁠יִּשְׂרָאֵ֖ל הֵֽם 1 These two longer phrases mean similar things. The second phrase explains the meaning of the first for clarity and emphasis. If it would be helpful in your language, you could combine these phrases. Alternate translation: “that their ancestors had been Israelites,” otherwise “what clan they were from or who their ancestors were, whether they were really Israelites” 7:61 d1h3 rc://*/ta/man/translate/figs-doublet בֵּית־אֲבוֹתָ⁠ם֙ וְ⁠זַרְעָ֔⁠ם 1 These two short phrases mean similar things. They are used together to emphasize that accurate records would be required to prove a person’s lineage. You do not need to repeat both phrases in your translation if that would be confusing for your readers. Alternate translation: “what their lineage was” 7:61 d1h5 rc://*/ta/man/translate/figs-metaphor בֵּית־אֲבוֹתָ⁠ם֙ וְ⁠זַרְעָ֔⁠ם 1 Among the Israelites, the expression **father’s house** or **house of the father** originally described an extended clan. It later came to be used more generally to refer to a larger clan within a tribe. (For example, the two expressions are used interchangeably in Exodus 6:14, “These were the heads of their fathers’ houses: The sons of Reuben, the firstborn of Israel, were Hanok, Pallu, Hezron, and Karmi. These were the clan ancestors of Reuben.”) In this expression, the word **house** describes all the people descended from a particular person. The term views all of those descendants as if they were one household living together. Alternate translation: “what clan they were from” -7:61 d1h7 rc://*/ta/man/translate/figs-metaphor וְ⁠זַרְעָ֔⁠ם 1 Here, **seed** is a metaphor meaning “offspring.” It is a comparison: Just as plants produce seeds that grow into many more plants, so people can have many offspring. In the Bible, the term refers most often to a person’s descendants. But here it is describing the ancestors of these people, that is, “whose seed they were.” Alternate translation: “who their ancestors were” +7:61 d1h7 rc://*/ta/man/translate/figs-idiom וְ⁠זַרְעָ֔⁠ם 1 Here, **seed** means “ancestors.” In the Bible, the term often describes a person’s descendants. But here, "their seed" means “whose seed they were,” so the term is describing the ancestors of these people. Alternate translation: “or who their ancestors were” 7:62 d1h9 בְּנֵי־דְלָיָ֥ה בְנֵֽי־טוֹבִיָּ֖ה בְּנֵ֣י נְקוֹדָ֑א שֵׁ֥שׁ מֵא֖וֹת וְ⁠אַרְבָּעִ֥ים וּ⁠שְׁנָֽיִם 1 Alternate translation: “Altogether 642 men returned who were from the descendants of Delaiah, Tobiah, and Nekoda” 7:62 d1i1 rc://*/ta/man/translate/figs-metaphor בְּנֵי־דְלָיָ֥ה בְנֵֽי־טוֹבִיָּ֖ה בְּנֵ֣י נְקוֹדָ֑א 1 **Sons** means “descendants.” Alternate translation: “They were from the descendants of Delaiah, Tobiah, and Nekoda” 7:62 np4h rc://*/ta/man/translate/translate-names דְלָיָ֥ה & טוֹבִיָּ֖ה & נְקוֹדָ֑א 1 These are the names of three men. @@ -1044,7 +1044,7 @@ front:intro k2y2 0 # Introduction to Nehemiah\n\n## Part 1: General Introduct 9:1 irv4 rc://*/ta/man/translate/translate-symaction וּ⁠בְ⁠שַׂקִּ֔ים וַ⁠אֲדָמָ֖ה עֲלֵי⁠הֶֽם 1 The people did these things to show symbolically how sorry they were for their sins. If it would be helpful in your language, you could say that explicitly. Alternate translation: “The people refrained from eating, wore rough clothing, and put dust on their heads to show that they were sorry for their sins” 9:1 f1a7 rc://*/ta/man/translate/figs-synecdoche וַ⁠אֲדָמָ֖ה עֲלֵי⁠הֶֽם 1 **Them** in this sentence refers to the people, but it does not mean that they covered themselves entirely in dust. The story is using the whole person to refer to one part of the person, the head, which is where people in this culture put dust to express sorrow. Alternate translation: “the people … put dust on their heads” 9:2 f1a9 rc://*/ta/man/translate/figs-explicit וַ⁠יִּבָּֽדְלוּ֙ זֶ֣רַע יִשְׂרָאֵ֔ל מִ⁠כֹּ֖ל בְּנֵ֣י נֵכָ֑ר 1 The Israelites were conducting this ceremony as a special act of repentance for how they and their ancestors had disobeyed God. They were acknowledging how they had failed to fulfill the special assignment God had given them of modeling the blessings of living according to his ways, so it would not have been appropriate for people from other nations to take part in the ceremony. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “The people of Israel did not allow anyone from any other nation to take part in this ceremony because it was going to be a time of repentance for how they and their ancestors had disobeyed Yahweh” -9:2 xbs1 rc://*/ta/man/translate/figs-metaphor זֶ֣רַע יִשְׂרָאֵ֔ל 1 Here, **seed** is a metaphor meaning **offspring.** It is a comparison: Just as plants produce seeds that grow into many more plants, so people can have many offspring. So the term refers to a person’s descendants. Here it means the descendants of Israel. Alternate translation: “the people of Israel” +9:2 xbs1 rc://*/ta/man/translate/figs-idiom זֶ֣רַע יִשְׂרָאֵ֔ל 1 Here, **seed** means “descendants.” Alternate translation: “the descendants of Israel” or “the Israelites” 9:2 qx58 rc://*/ta/man/translate/figs-metaphor מִ⁠כֹּ֖ל בְּנֵ֣י נֵכָ֑ר 1 **Sons** here means **descendants.** Alternate translation: “all people from other nations” 9:2 vhc6 rc://*/ta/man/translate/figs-metaphor וַ⁠יַּעַמְד֗וּ וַ⁠יִּתְוַדּוּ֙ עַל־חַטֹּ֣אתֵי⁠הֶ֔ם וַ⁠עֲוֺנ֖וֹת אֲבֹתֵי⁠הֶֽם 1 Here, **stood** probably does not mean “standing up,” since the next verse says that they “rose up,” which probably means that they got up from kneeling. As they were showing sorrow for their sins, they would likely have knelt to worship God, as in [8:6](../08/06.md). So **stood** probably means instead that they remained in place, by implication for some time, and made a thorough confession. Alternate translation: “they remained in place as they confessed all the wrong things that they and their ancestors had done” 9:2 f1b1 rc://*/ta/man/translate/figs-metaphor אֲבֹתֵי⁠הֶֽם 1 **Fathers** here means “ancestors.” Alternate translation: “their ancestors” @@ -1083,7 +1083,7 @@ front:intro k2y2 0 # Introduction to Nehemiah\n\n## Part 1: General Introduct 9:8 f1f1 rc://*/ta/man/translate/figs-metaphor וּ⁠מָצָ֣אתָ אֶת־לְבָב⁠וֹ֮ נֶאֱמָ֣ן לְ⁠פָנֶי⁠ךָ֒ 1 Here, Abraham’s **heart** represents his thoughts and will, that is, his inner being. Alternate translation: “You recognized that he was completely loyal to you” 9:8 ej7e rc://*/ta/man/translate/figs-metaphor וּ⁠מָצָ֣אתָ אֶת־לְבָב⁠וֹ֮ נֶאֱמָ֣ן לְ⁠פָנֶי⁠ךָ֒ 1 Here, **face** is a metaphor for a person’s perception, referring to God’s perception of Abraham. Alternate translation: “You recognized that he was completely loyal to you” 9:8 f1f3 rc://*/ta/man/translate/figs-idiom וְ⁠כָר֨וֹת עִמּ֜⁠וֹ הַ⁠בְּרִ֗ית 1 To **cut** a covenant is a Hebrew idiom for making a solemn agreement with a person. The expression comes from the way animals were cut into pieces during covenant ceremonies to show what the parties wanted God to do to anyone who broke the agreement. But the meaning here is idiomatic. It is not a direct reference to such a ceremony, but only to the making of the covenant. Alternate translation: “you made an agreement with him” or “you made a promise to him” -9:8 f1f5 rc://*/ta/man/translate/figs-metaphor לָ⁠תֵ֡ת אֶת־אֶרֶץ֩ & לָ⁠תֵ֣ת לְ⁠זַרְע֑⁠וֹ 1 **Seed** is a metaphor meaning **offspring.** Alternate translation: “to give his descendants the land” +9:8 f1f5 rc://*/ta/man/translate/figs-metaphor לְ⁠זַרְע֑⁠וֹ 1 As in verse 2, **seed** means “descendants.” Alternate translation: “to his descendants” 9:8 vbx8 rc://*/ta/man/translate/translate-names הַ⁠כְּנַעֲנִ֨י הַ⁠חִתִּ֜י הָ⁠אֱמֹרִ֧י וְ⁠הַ⁠פְּרִזִּ֛י וְ⁠הַ⁠יְבוּסִ֥י וְ⁠הַ⁠גִּרְגָּשִׁ֖י 1 These are the names of six people groups. 9:8 f1f7 rc://*/ta/man/translate/figs-personification וַ⁠תָּ֨קֶם֙ אֶת־דְּבָרֶ֔י⁠ךָ 1 As in [5:13](../05/13.md), **words** means the promises that God made to Abraham, and **stand** means stay in place rather than go away. The Levites are speaking of God’s promises as if they were a living thing that could move around or not. Alternate translation: “you have kept all of your promises” 9:8 f1f9 כִּ֥י צַדִּ֖יק אָֽתָּה 1 Alternate translation: “because you always do what is right” From f2522a011384fd3501706c0f60b2502a866138ee Mon Sep 17 00:00:00 2001 From: Grant_Ailie Date: Thu, 3 Aug 2023 19:23:59 +0000 Subject: [PATCH 034/127] Merge Grant_Ailie-tc-create-1 into master by Grant_Ailie (#3432) --- tn_SNG.tsv | 8 +++----- 1 file changed, 3 insertions(+), 5 deletions(-) diff --git a/tn_SNG.tsv b/tn_SNG.tsv index beb65e6197..38655d463e 100644 --- a/tn_SNG.tsv +++ b/tn_SNG.tsv @@ -342,11 +342,9 @@ front:intro an3g 0 # Introduction to the Song of Songs\n\n## Part 1: General 5:9 eap5 הַ⁠יָּפָ֖ה בַּ⁠נָּשִׁ֑ים 1 See how you translated the phrase **most beautiful among women** in [1:8](../01/08.md). 5:9 sj0b שֶׁ⁠כָּ֖כָה הִשְׁבַּעְתָּֽ⁠נוּ 1 Alternate translation: “with the result that thus you adjure us” or “with the result that you request us to promise that we tell him that” or “that would make you want to thus adjure us” 5:9 zp43 rc://*/ta/man/translate/writing-oathformula הִשְׁבַּעְתָּֽ⁠נוּ 1 See how you translated the word **adjure** in the previous verse. -5:10 qb4q My beloved 0 This phrase refers to the man whom the woman loves. In some languages it may be more natural for her to refer to him as “my lover.” See how you translated this in [Song of Songs 1:13](./12.md). Alternate translation: “My dear one” or “My lover” -5:10 xuy2 rc://*/ta/man/translate/figs-explicit is radiant and ruddy 0 This phrase refers to his complexion. Alternate translation: “has radiant and ruddy skin” -5:10 za1u radiant 0 “is completely healthy” or “is pure.” The man has skin that does not have any problems. -5:10 rgj8 ruddy 0 a healthy color of the skin that is brownish red -5:10 hms2 rc://*/ta/man/translate/figs-metaphor outstanding among ten thousand 0 “the best of 10,000.” Alternate translation: “better than anyone else” or “no one else is like him.” (See also: [[rc://*/ta/man/translate/translate-numbers]]) +5:10 xuy2 rc://*/ta/man/translate/figs-explicit דּוֹדִ֥⁠י צַח֙ וְ⁠אָד֔וֹם 1 The word translated here as **shimmering** means refers to something that is “radiant” or “glowing” and here it means that the man’s skin had a healthy glow. The word **red** refers to the man’s healthy color of skin that was a brownish red or reddish brown color. Together these two words mean that the man’s skin and complexion looked healthy and handsome. If it would be helpful to your readers, you could indicate explicitly that these two words refer to his skin or you could summarize what they mean as modeled by the UST. Alternate translation: “My beloved has radiant and healthy skin” or “My beloved’s skin glows and is a handsome reddish-brown” or “My beloved’s skin is radiant and reddish-brown” +5:10 ie7h rc://*/ta/man/translate/figs-activepassive דָּג֖וּל מֵ⁠רְבָבָֽה 1 If your language does not use the passive form in this way, you can state the phrase **able to be distinguished from** in active form, use an adjective such as “distinguishable” or “outstanding,” or express the meaning in another way that is natural in your language. Alternate translation: “he is distinguishable from ten thousand other men” +5:10 hms2 rc://*/ta/man/translate/figs-metaphor דָּג֖וּל מֵ⁠רְבָבָֽה 1 In the Hebrew language **ten thousand** is the highest number that was used when making comparisons so the woman uses this number here to stand for an uncountable number of **other people**. If you have a similar expression in your culture you could use that. Alternately, if it would help your readers, you could state the meaning plainly. Alternate translation: “better than anyone else” or “there is no one else is like him” or “one in a million” 5:11 s23z rc://*/ta/man/translate/figs-metaphor His head is the purest gold 0 The man’s head is as precious to the woman as the purest gold. 5:11 m1w4 rc://*/ta/man/translate/figs-simile a raven 0 a bird with very black feathers 5:12 m6e7 rc://*/ta/man/translate/figs-metonymy His eyes are like doves 0 Translate “eyes are like doves” as in [Song of Songs 1:15](../01/15.md). This could mean: (1) the Israelites considered doves to be gentle and soft birds, and the woman considers the man’s eyes beautiful because the way the man looks at her makes her think he is gentle. Alternate translation: “His eyes are gentle like doves” or (2) the woman is speaking of the man’s white eyeballs or the shape of his eyes, the shape of a dove. From 250451f8d0fffaa37f15d85ad44eba0623fc2021 Mon Sep 17 00:00:00 2001 From: Grant_Ailie Date: Thu, 3 Aug 2023 20:40:53 +0000 Subject: [PATCH 035/127] Merge Grant_Ailie-tc-create-1 into master by Grant_Ailie (#3433) --- tn_SNG.tsv | 9 +++++---- 1 file changed, 5 insertions(+), 4 deletions(-) diff --git a/tn_SNG.tsv b/tn_SNG.tsv index 38655d463e..e4fed083df 100644 --- a/tn_SNG.tsv +++ b/tn_SNG.tsv @@ -342,11 +342,12 @@ front:intro an3g 0 # Introduction to the Song of Songs\n\n## Part 1: General 5:9 eap5 הַ⁠יָּפָ֖ה בַּ⁠נָּשִׁ֑ים 1 See how you translated the phrase **most beautiful among women** in [1:8](../01/08.md). 5:9 sj0b שֶׁ⁠כָּ֖כָה הִשְׁבַּעְתָּֽ⁠נוּ 1 Alternate translation: “with the result that thus you adjure us” or “with the result that you request us to promise that we tell him that” or “that would make you want to thus adjure us” 5:9 zp43 rc://*/ta/man/translate/writing-oathformula הִשְׁבַּעְתָּֽ⁠נוּ 1 See how you translated the word **adjure** in the previous verse. -5:10 xuy2 rc://*/ta/man/translate/figs-explicit דּוֹדִ֥⁠י צַח֙ וְ⁠אָד֔וֹם 1 The word translated here as **shimmering** means refers to something that is “radiant” or “glowing” and here it means that the man’s skin had a healthy glow. The word **red** refers to the man’s healthy color of skin that was a brownish red or reddish brown color. Together these two words mean that the man’s skin and complexion looked healthy and handsome. If it would be helpful to your readers, you could indicate explicitly that these two words refer to his skin or you could summarize what they mean as modeled by the UST. Alternate translation: “My beloved has radiant and healthy skin” or “My beloved’s skin glows and is a handsome reddish-brown” or “My beloved’s skin is radiant and reddish-brown” +5:10 xuy2 rc://*/ta/man/translate/figs-explicit דּוֹדִ֥⁠י צַח֙ וְ⁠אָד֔וֹם 1 The word translated here as **shimmering** means refers to something that is “radiant” or “glowing” and here it means that the man’s skin had a healthy glow. The word **red** refers to the man’s healthy color of skin that was a brownish red or reddish brown color. These two words are used together to indicate that the man’s skin and complexion looked healthy and handsome. If it would be helpful to your readers, you could indicate explicitly that these two words refer to his skin or you could summarize what they indicate when used together as modeled by the UST. Alternate translation: “My beloved has radiant and healthy skin” or “My beloved’s skin glows and is a handsome reddish brown” or “My beloved’s skin is radiant and reddish-brown” 5:10 ie7h rc://*/ta/man/translate/figs-activepassive דָּג֖וּל מֵ⁠רְבָבָֽה 1 If your language does not use the passive form in this way, you can state the phrase **able to be distinguished from** in active form, use an adjective such as “distinguishable” or “outstanding,” or express the meaning in another way that is natural in your language. Alternate translation: “he is distinguishable from ten thousand other men” -5:10 hms2 rc://*/ta/man/translate/figs-metaphor דָּג֖וּל מֵ⁠רְבָבָֽה 1 In the Hebrew language **ten thousand** is the highest number that was used when making comparisons so the woman uses this number here to stand for an uncountable number of **other people**. If you have a similar expression in your culture you could use that. Alternately, if it would help your readers, you could state the meaning plainly. Alternate translation: “better than anyone else” or “there is no one else is like him” or “one in a million” -5:11 s23z rc://*/ta/man/translate/figs-metaphor His head is the purest gold 0 The man’s head is as precious to the woman as the purest gold. -5:11 m1w4 rc://*/ta/man/translate/figs-simile a raven 0 a bird with very black feathers +5:10 hms2 rc://*/ta/man/translate/figs-metaphor דָּג֖וּל מֵ⁠רְבָבָֽה 1 In the Hebrew language **ten thousand** is the highest number that was used when making comparisons so the woman uses this number here to stand for an uncountable number of **other people**. If you have a similar expression in your culture you could use that. Alternately, if it would help your readers, you could state the meaning plainly. Alternate translation: “better than anyone else” or “there is no one else like him” or “one in a million” +5:11 s23z rc://*/ta/man/translate/figs-metaphor רֹאשׁ֖⁠וֹ כֶּ֣תֶם פָּ֑ז 1 The woman is speaking of the man’s **head** as if it were **gold**. Because she speaks of the appearance of the man’s **hairs** in the following line she probably intends to speak of the man’s face in this line and express that his face resembles the appearance dazzling beautiful appearance of gold. By adding that the **gold** is **refined gold** the woman is indicating that the **gold** is very special and valuable and so by adding the phrase **refined gold** she is probably indicating that the man is special and has great worth. If it would help your readers you could use a simile to express the meaning or you could state the meaning plainly. Alternate translation: “His head is like gold that is refined” or “His face is beautiful and gleams like gold. He is precious and valuable like refined gold” or “His face gleams. He is precious and valuable” +5:11 mojr rc://*/ta/man/translate/translate-unknown שְׁחֹר֖וֹת כָּ⁠עוֹרֵֽב 1 A **raven** is a large bird with dark black feathers. Ravens are as big as some hawks and are similar in color and appearance to crows but are larger. If your readers would not be familiar with this type of bird, you could use the name of a similar bird in your area or you could use a more general term. Alternate translation: “black like a bird with dark black feathers” or “black like a dark black bird” +5:11 m1w4 rc://*/ta/man/translate/figs-simile קְוּצּוֹתָי⁠ו֙ תַּלְתַּלִּ֔ים שְׁחֹר֖וֹת כָּ⁠עוֹרֵֽב 1 The point of the comparison **black like the raven** is that the man’s hair is dark black like the color of a raven. If it would be helpful to your readers, you could express this meaning in plain language. Alternate translation: “his hair is wavy and dark black”\n\n 5:12 m6e7 rc://*/ta/man/translate/figs-metonymy His eyes are like doves 0 Translate “eyes are like doves” as in [Song of Songs 1:15](../01/15.md). This could mean: (1) the Israelites considered doves to be gentle and soft birds, and the woman considers the man’s eyes beautiful because the way the man looks at her makes her think he is gentle. Alternate translation: “His eyes are gentle like doves” or (2) the woman is speaking of the man’s white eyeballs or the shape of his eyes, the shape of a dove. 5:12 knr8 rc://*/ta/man/translate/figs-metaphor doves beside streams of water 0 Birds that the Israelites considered gentle sitting beside a gently flowing stream are a metaphor for a gentle person. 5:12 xp2d streams of water 0 Alternate translation: “gently flowing water” From a264dc3065f63cce144db270b40c1ad0266b29ba Mon Sep 17 00:00:00 2001 From: tracypreslar Date: Thu, 3 Aug 2023 22:34:52 +0000 Subject: [PATCH 036/127] Merge tracypreslar-tc-create-1 into master by tracypreslar (#3388) --- tn_2SA.tsv | 108 ++++++++++++------------------------- tn_DEU.tsv | 155 ++++++++++++++++++++++++++++++++--------------------- 2 files changed, 129 insertions(+), 134 deletions(-) diff --git a/tn_2SA.tsv b/tn_2SA.tsv index ccf028d0e7..ac875aa934 100644 --- a/tn_2SA.tsv +++ b/tn_2SA.tsv @@ -497,138 +497,98 @@ front:intro bs9v 0 # Introduction to 2 Samuel\n\n## Part 1: General Introduct 12:31 ya1w saws, iron picks, and axes 0 These are tools to cut wood or break up the ground. 12:31 tl3i brick kilns 0 ovens where bricks are dried and hardened 12:31 ew58 rc://*/ta/man/translate/figs-metonymy all the cities of the people of Ammon 0 This refers to the people in the cities. Alternate translation: “all the people of the cites of Ammon” -13:intro abcd 0 # 2 Samuel 13 General Notes\n\n## Structure and formatting\n\nThis chapter begins the story about the difficulties and killings in David’s family. David’s sin caused these problems in his family. (See: [[rc://*/tw/dict/bible/kt/sin]])\n\n## Special concepts in this chapter\n\n### Amnon raped Absalom’s sister\nAmnon raped Absalom’s sister, who was his own half-sister. David did nothing to punish him and David’s lack of action caused significant problems in his family and in Israel. This eventually caused Solomon to become king, even though he was not the oldest son. +13:intro abcd 0 # 2 Samuel 13 General Notes\n\n 13:1 e2ti rc://*/ta/man/translate/writing-newevent It came about after this 0 “It happened after this.” This phrase is used to introduce a new event to the story line. -13:1 tup1 half-sister 0 Amnon and Tamar shared the same father but not the same mother. -13:1 fj5k full sister 0 Absalom and Tamar shared the same father and mother. +13:1 tup1 rc://*/ta/man/translate/figs-explicit half-sister 0 Amnon and Tamar shared the same father but not the same mother. +13:1 fj5k rc://*/ta/man/translate/figs-explicit full sister 0 Absalom and Tamar shared the same father and mother. 13:2 fmq1 rc://*/ta/man/translate/figs-explicit Amnon was so frustrated that he became sick because of his sister Tamar 0 Amnon was frustrated because he desired to sleep with his sister Tamar. Alternate translation: “Amnon was so frustrated with desire for his sister Tamar that he felt sick” -13:3 rz6p rc://*/ta/man/translate/translate-names Jonadab son of Shimeah, David’s brother 0 These are the names of men. Shimeah was David’s brother. +13:3 rz6p rc://*/ta/man/translate/translate-names Jonadab son of Shimeah, David’s brother 0 These are the names of men. 13:3 knc5 shrewd 0 crafty or deceptive 13:4 qef9 depressed 0 in an emotional state of extreme unhappiness -13:4 s99u rc://*/ta/man/translate/figs-ellipsis Will you not tell me? 0 It is understood that he is asking him about his depression, which can be stated clearly. Also, this rhetorical question is a request for Jehonadab to tell him why he is depressed. It may be written as a statement. Alternate translation: “Will you not tell me why you are depressed?” or “Please, tell me why you are depressed.” (See also: [[rc://*/ta/man/translate/figs-rquestion]]) -13:5 qen4 Jonadab 0 See how you translated this man’s name in [2 Samuel 13:3](../13/03.md). +13:4 s99u rc://*/ta/man/translate/figs-rquestion Will you not tell me? 0 This rhetorical question is a request for Jehonadab to tell him why he is depressed. It may be written as a statement. Alternate translation: “Please, tell me why you are depressed.” 13:5 xjs4 rc://*/ta/man/translate/figs-idiom eat it from her hand 0 This is probably a request for her to serve food to him personally. He probably did not want her to put the food in his mouth. Alternate translation: “have her serve it to me herself” 13:6 tsl3 rc://*/ta/man/translate/figs-idiom I may eat from her hand 0 This is probably a request for her to serve food to him personally. He probably did not expect her to put the food in his mouth. Alternate translation: “she may serve it to me to eat” 13:6 n1c2 pretended to be sick 0 This means he gave a false appearance of being ill. -13:6 a3i8 rc://*/ta/man/translate/figs-metonymy for my sickness in front of me 0 The food is not for his sickness, but rather it is for him, because he is sick. The phrase “in front of me” is a request for Tamar to prepare the food in his presence. Alternate translation: “in front of me because I am sick” 13:7 we8h rc://*/ta/man/translate/figs-metonymy David sent word 0 This means that he sent a messenger to speak to Tamar. Alternate translation: “David sent a messenger” -13:8 k69t dough 0 a thick mixture of flour and liquid used for baking -13:8 di8s kneaded 0 used her hands to mix the dough -13:8 l12v rc://*/ta/man/translate/figs-idiom in his sight 0 This means that Tamar made the bread in front of him. Alternate translation: “in front of him” or “in his presence” +13:8 di8s rc://*/ta/man/translate/translate-unknown kneaded 0 used her hands to mix the dough +13:8 l12v rc://*/ta/man/translate/figs-metonymy in his sight 0 This means that Tamar made the bread in front of him. Alternate translation: “in front of him” or “in his presence” 13:9 cwh1 rc://*/ta/man/translate/figs-idiom So everyone went out from him 0 To “go out from someone” means to leave them. Alternate translation: “So everyone left him” 13:10 y3b4 rc://*/ta/man/translate/figs-idiom that I may eat from your hand 0 This is a request for Tamar to serve the food to him personally. Alternate translation: “and serve it to me” 13:11 c79f rc://*/ta/man/translate/figs-euphemism lie with me 0 This is a euphemism. Alternate translation: “have sexual relations with me” 13:12 rly8 rc://*/ta/man/translate/figs-ellipsis do not force me 0 She is referring to having sexual relations with him. Alternate translation: “do not force me to have sexual relations with you” -13:12 fd8t appalling 0 very shameful -13:13 j8jb rc://*/ta/man/translate/figs-rquestion How could I be rid of my shame? 0 Tamar asks this rhetorical question to emphasize how much shame she would have if she slept with him. Tamar speaks of getting rid of her shame as if it were an enemy or a tormentor that she needed to escape from. Alternate translation: “If you do this, I would have to endure shame everywhere I go” (See also: [[rc://*/ta/man/translate/figs-metaphor]]) +13:13 j8jb rc://*/ta/man/translate/figs-rquestion How could I be rid of my shame? 0 Tamar asks this rhetorical question to emphasize how much shame she would have if she slept with him.Alternate translation: “But I will not be able to bring my shame anywhere.” +13:13 mf9b rc://*/ta/man/translate/figs-metaphor וַ⁠אֲנִ֗י אָ֤נָה אוֹלִיךְ֙ אֶת־חֶרְפָּתִ֔⁠ 0 Tamar speaks of getting rid of her shame as if it were an enemy or a tormentor that she needed to escape from. 13:14 ras3 rc://*/ta/man/translate/figs-euphemism he lay with her 0 This is a euphemism. Alternate translation: “he had sexual relations with her” 13:16 zc24 rc://*/ta/man/translate/figs-abstractnouns Because this great evil of making me leave is even worse 0 If your language does not use an abstract noun for the idea behind the word **this great evil**, you can express the same idea with a verbal form. Alternate translation: “It would be very evil to make me leave! It would be even worse” -13:17 au8l rc://*/ta/man/translate/figs-explicit bolt the door after her 0 This means to lock the door so that she will not be able to come back in again. Alternate translation: “lock the door so that she cannot come back in” -13:18 c6te rc://*/ta/man/translate/figs-explicit bolted the door after her 0 This means to lock the door so that she will not be able to come back in again. Alternate translation: “locked the door so that she could not go back in” 13:19 i3wt rc://*/ta/man/translate/translate-symaction put ashes on her head and tore her robe. She put her hands on her head 0 These are acts of mourning and grief in the Israelite culture. Alternate translation: “put ashes on her head and tore her robe to show that she was very sad. Then to show her grief, she put her hands on her head” 13:20 w3wp rc://*/ta/man/translate/figs-euphemism Has Amnon your brother been with you? 0 This is a polite way to ask is Amnon has had sexual relations with her. Alternate translation: “Has Amnon your brother slept with you?” 13:20 ffu3 rc://*/ta/man/translate/figs-idiom keep quiet 0 This means to not tell anyone about something. Alternate translation: “do not tell anyone about this” 13:20 ce3a rc://*/ta/man/translate/figs-idiom Do not take this thing to heart 0 The phrase “take something to heart” means “to worry about it.” Alternate translation: “Do not worry about what has happened” -13:20 m1az So Tamar remained alone 0 This means that she did not marry. -13:22 j3li said nothing 0 Alternate translation: “did not speak” +13:20 m1az rc://*/ta/man/translate/figs-explicit So Tamar remained alone 0 This means that she did not marry. 13:23 q5hh rc://*/ta/man/translate/writing-newevent It came about after two full years 0 This explains that two whole years has passed and introduces the next event in the story line. The phrase “full years” means that they are complete years. -13:23 qef5 shearers 0 These are people who cut the wool from sheep. 13:23 am6l rc://*/ta/man/translate/translate-names Baal Hazor 0 This is the name of a place. -13:24 e8ml Look now 0 This is a phrase used to draw someone’s attention to what is said next. Alternate translation: “Listen” -13:24 wmj8 your servant 0 Absalom is calling himself “your servant” to show respect. -13:24 uq3x has sheep shearers 0 It was customary for people in Israel to have a party after they had sheared their sheep. -13:24 tav8 may the king 0 Although he is talking to his father the king, he calls him “the king” instead of “you” to show respect for him. -13:26 b7e9 please let my brother Amnon go with us 0 The oldest son could often represent his father in Israelite culture. Amnon was David’s oldest son. -13:26 ep6f Why should Amnon go with you? 0 David knew that Amnon was not Absalom’s friend. -13:27 kd8k rc://*/ta/man/translate/figs-metaphor Absalom pressed David 0 Here the author speaks of Absalom urging David to let Amnon come as if he were putting physical pressure on him. Alternate translation: “Absalom begged David for Amnon to come” -13:27 w3cs rc://*/ta/man/translate/figs-synecdoche all the king’s sons 0 This does not include Absalom and Amnon who is dead. It includes the rest of the sons that the king allowed to go to the celebration. Alternate translation: “the rest of the king’s sons” -13:28 yfb3 rc://*/ta/man/translate/figs-explicit Do not be afraid 0 This implies that they do not need to be afraid of the consequences for killing Amnon. This can be stated clearly. Alternate translation: “Do not be afraid that you will be blamed for killing the king’s son” -13:28 ev94 rc://*/ta/man/translate/figs-rquestion Have I not commanded you? 0 Absalom asks this rhetorical question to emphasize that he will be blamed for killing Amnon because he is commanding them. If it would be helpful in your language, you could express this question as a statement. Alternate translation: “I have commanded you to do this.” or “I will be the one guilty for killing him because I have commanded you to do this.” (See also: [[rc://*/ta/man/translate/figs-explicit]]) -13:28 fa5u rc://*/ta/man/translate/figs-ellipsis not commanded you 0 What Absalom has commanded them to do may be stated in the question. Alternate translation: “not commanded you to kill him” -13:29 jr7q every man 0 This refers to the king’s sons who left the celebration. +13:24 e8ml rc://*/ta/man/translate/figs-metaphor Look 0 This is a phrase used to draw someone’s attention to what is said next. Alternate translation: “Listen” +13:24 wmj8 rc://*/ta/man/translate/writing-politeness your servant 0 Absalom is calling himself “your servant” to show respect. +13:24 uq3x Please, let the king and his servants go with your servant. 0 It was customary for people in Israel to have a party after they had sheared their sheep. +13:24 tav8 rc://*/ta/man/translate/writing-politeness may the king 0 Although he is talking to his father the king, he calls him “the king” instead of “you” to show respect for him. +13:26 ep6f rc://*/ta/man/translate/figs-explicit Why should Amnon go with you? 0 David knew that Amnon was not Absalom’s friend. +13:27 w3cs rc://*/ta/man/translate/figs-distinguish all the king's sons 0 This does not include Absalom and Amnon who is dead. It includes the rest of the sons that the king allowed to go to the celebration. Alternate translation: “the rest of the king’s sons” +13:28 ev94 rc://*/ta/man/translate/figs-rquestion Have I not commanded you? 0 Absalom asks this rhetorical question to emphasize that he will be blamed for killing Amnon because he is commanding them. If it would be helpful in your language, you could express this question as a statement. Alternate translation: “I will be the one guilty for killing him because I have commanded you to do this.” 13:30 jr55 rc://*/ta/man/translate/writing-newevent So it came about 0 “It happened that.” This phrase is used here to introduce the next event in the story line. 13:30 x2s3 on the road 0 Alternate translation: “travelling along the road” 13:30 hpn8 rc://*/ta/man/translate/figs-metonymy that the news came to David saying 0 Here it says that the news came, when really someone came and told David the news. Alternate translation: “that someone came and reported the news to David saying” -13:31 l6aw Then the king arose 0 Alternate translation: “Then the king stood up” 13:31 a8qp rc://*/ta/man/translate/translate-symaction tore his clothes, and lay on the floor 0 He did these things to show that he was extremely sad. Alternate translation: “tore his clothes, and threw himself on the floor grieving” 13:31 a62g rc://*/ta/man/translate/translate-symaction with their clothes torn 0 They did this to show their sadness and to mourn with their king. Alternate translation: “and tore their clothes, mourning with the king” -13:32 a6vi Jonadab … Shimeah 0 See how you translated these men’s names in [2 Samuel 13:3](../13/03.md). -13:32 dsh2 Let not my master believe 0 Alternate translation: “My master, do not believe” -13:32 ev3e my master 0 Jonadab calls David “my master” to show respect. +13:32 a6vi rc://*/ta/man/translate/translate-names Jonadab … Shimeah 0 See how you translated these men’s names in [2 Samuel 13:3](../13/03.md). +13:32 dsh2 rc://*/ta/man/translate/figs-metaphor 0 Alternate translation: “My master, do not believe” +13:32 ev3e rc://*/ta/man/translate/writing-politeness my master 0 Jonadab calls David “my master” to show respect. 13:32 a8f7 rc://*/ta/man/translate/figs-euphemism Amnon violated his sister 0 This is a polite way of saying that Amnon raped his sister. -13:33 qjg1 let not my master the king 0 Alternate translation: “my master the king, do not” 13:33 cf2y rc://*/ta/man/translate/figs-idiom take this report to heart 0 The phrase “take something to heart” means “to worry about it.” Alternate translation: “worry about this report” -13:34 rh5b rc://*/ta/man/translate/figs-idiom keeping watch 0 This means that the servant was watching for enemies while guarding at the city wall. Alternate translation: “who was guarding” or “who was guarding at the city wall” 13:34 j8la rc://*/ta/man/translate/figs-metaphor raised his eyes 0 Here the servant looking up at something is spoken of as if he lifted up his eyes. Alternate translation: “looked up” 13:36 r5i8 rc://*/ta/man/translate/writing-newevent So it came about 0 This phrase is used to introduce the next event in the story line. 13:36 r9gz rc://*/ta/man/translate/figs-metaphor raised their voices 0 Here the sons crying out is spoken of as if their voices were something they lifted into the sky. Alternate translation: “cried out” 13:37 dqp1 rc://*/ta/man/translate/translate-names Talmai … Ammihud 0 These are the names of men. 13:37 wxs3 for his son 0 Alternate translation: “for his son Amnon” -13:38 pbz9 where he was for three years 0 Alternate translation: “where he stayed for three years” -13:39 ky6u rc://*/ta/man/translate/figs-synecdoche The mind of King David longed 0 Here David is referred to by his mind to emphasize his thoughts. Alternate translation: “King David longed” -13:39 t9kb for he was comforted concerning Amnon and his death 0 “because he was no longer grieving about Amnon being dead.” This refers to three years after Absalom fled to Geshur. -14:intro abce 0 # 2 Samuel 14 General Notes\n\n## Special concepts in this chapter\n\n### Reconciliation\n\nDavid missed his son, Absalom, who was in exile. Joab summons a wise woman to reconcile David and Absalom. (See: [[rc://*/tw/dict/bible/kt/reconcile]])\n\n## Important figures of speech used in this chapter\n\n### Parable\n\nThe wise woman uses a type of parable to convince David that his actions were wrong. He treated a stranger worse than he treated his own son. This hypothetical situation was intended to convict David of his sin. She uses David’s own words against him. (See: [[rc://*/ta/man/translate/figs-hypo]] and [[rc://*/tw/dict/bible/kt/sin]]) -14:1 c5gz Now 0 This word is used here to mark a break in the main story line. Here the author tells about a new person in the story. +14:intro abce 0 # 2 Samuel 14 General Notes\n\n## Special concepts in this chapter\n\n## Important figures of speech used in this chapter\n\n### Parable\n\nThe wise woman uses a type of parable to convince David that his actions were wrong. He treated a stranger worse than he treated his own son. This hypothetical situation was intended to convict David of his sin. She uses David’s own words against him. (See: [[rc://*/ta/man/translate/figs-hypo]] and [[rc://*/tw/dict/bible/kt/sin]]) 14:1 zlp2 Zeruiah 0 See how you translated this man’s name in [2 Samuel 2:13](../02/13.md). -14:1 nt9e perceived 0 This means Joab discerned or understood what David was thinking. -14:2 g3b4 rc://*/ta/man/translate/figs-metonymy sent word to Tekoa and had a wise woman brought 0 This means that Joab sent someone with a message to Tekoa and had him bring back a woman to him. This can be written in active form. Alternate translation: “sent someone with a message to Tokoa and had him bring a wise woman back” (See also: [[rc://*/ta/man/translate/figs-activepassive]]) +14:2 g3b4 rc://*/ta/man/translate/figs-metonymy sent word to Tekoa and had a wise woman brought 0 This means that Joab sent someone with a message to Tekoa and had him bring back a woman to him. Alternate translation: “sent someone with a message to Tokoa and had him bring a wise woman back” 14:2 t4f8 rc://*/ta/man/translate/translate-names Tekoa 0 This is the name of a place. 14:2 rm87 rc://*/ta/man/translate/figs-nominaladj the dead 0 This refers to someone who has died, not dead people in general. Alternate translation: “someone who has died” 14:4 an12 rc://*/ta/man/translate/translate-symaction she lay facedown on the ground 0 She did this to show her respect and submission to the king. Alternate translation: “she showed her respect to the king by laying facedown on the ground” -14:6 ij2w One struck the other 0 Alternate translation: “One of my sons hit the other son with something” -14:7 jb47 the whole clan 0 Alternate translation: “my entire family” -14:7 aq9y your servant 0 To show respect for the king the woman refers to herself as “your servant.” -14:7 fj59 rc://*/ta/man/translate/figs-idiom put him to death 0 This is an idiom which means to kill. Alternate translation: “kill him” +14:6 ij2w rc://*/ta/man/translate/figs-ellipsis One struck the other 0 Alternate translation: “One of my sons hit the other son with something” +14:7 aq9y rc://*/ta/man/translate/writing-politeness your servant 0 To show respect for the king the woman refers to herself as “your servant.” 14:7 hhk3 rc://*/ta/man/translate/figs-explicit they would also destroy the heir 0 If they put the guilty brother to death there would not be a son left to inherit the family’s possessions. The full meaning of this statement can be made clear. Alternate translation: “if they did this, they would be destroying our family’s heir” 14:7 vfb2 rc://*/ta/man/translate/figs-metaphor Thus they will put out the burning coal that I have left 0 Here the woman refers to her only living son as if he were a burning piece of coal. She speaks of the men killing her son as stopping the coal’s burning. Alternate translation: “In this way they will kill the only child I have left” -14:7 vk75 rc://*/ta/man/translate/figs-doublenegatives they will leave for my husband neither name nor descendant 0 This can be stated in positive form. Alternate translation: “they will not leave for my husband name or descendant” 14:7 jl3j rc://*/ta/man/translate/figs-metonymy neither name nor descendant 0 This refers to a son to carry on the family’s name into the next generation. Alternate translation: “no son to preserve our family’s name” -14:7 xe94 on the surface of the earth 0 “on the earth.” This descriptive phrase emphasizes that the family line would not continue on earth after the husband died. “The surface of the earth” refers to the ground on which people walk. -14:8 w2wr rc://*/ta/man/translate/figs-activepassive I will command something to be done for you 0 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “I will take care of this matter for you” 14:9 sev7 Tekoa 0 Translate the name of this place the same as you did in [2 Samuel 14:2](../14/02.md). 14:9 gz85 rc://*/ta/man/translate/figs-explicit may the guilt be on me and on my father’s family 0 This means that if people say that the king was wrong for helping the woman’s family that the king should not be guilty. The full meaning of this statement can be made explicit. Alternate translation: “if anyone blames you for helping our family, may my family be considered guilty instead” 14:9 e186 rc://*/ta/man/translate/figs-metonymy The king and his throne 0 Here the word “throne” refers to anyone who later becomes king in David’s place. Alternate translation: “The king and his descendants” or “The king and his family” -14:9 uik4 rc://*/ta/man/translate/figs-explicit are guiltless 0 “are innocent.” This implies that in the future if anyone accuses the king of wrongdoing, he will be innocent in the matter. Alternate translation: “will be innocent regarding the matter” 14:10 fz7h rc://*/ta/man/translate/figs-synecdoche says anything to you 0 Here speaking threats is spoken of as speaking in general. Alternate translation: “threatens you” or “speaks threats to you” -14:10 pq9j rc://*/ta/man/translate/figs-metaphor he will not touch you anymore 0 Here David speaks of a person not threatening or hurting her, by saying that the person would not touch her. It is implied that David will not allow the person threatening her to bother her again. The full meaning of this statement can be made clear. Alternate translation: “I will make sure he does not threaten you again” (See also: [[rc://*/ta/man/translate/figs-explicit]]) -14:11 jfs2 rc://*/ta/man/translate/figs-idiom Please, may the king call to mind Yahweh your God 0 This could mean: (1) The phrase “call to mind” is an idiom meaning to pray. Alternate translation: “Please, pray to Yahweh your God” or (2) Here “call to mind” means to remember and it is implied that after he remembers Yahweh he will promise in his name. Alternate translation: “Please promise in the name of Yahweh your God” (See also: [[rc://*/ta/man/translate/figs-explicit]]) -14:11 xm1u rc://*/ta/man/translate/figs-explicit the avenger of blood 0 This refers to the man who wants to avenge the death of the dead brother. This can be stated clearly. Alternate translation: “the man who wants to avenge my son’s brother’s death” -14:11 ez62 destroy anyone further 0 “cause anyone else to die.” This is in addition to the brother who already died. -14:11 yv76 that they will not destroy my son 0 Alternate translation: “that they will not kill my son” or “that they will not execute my son” -14:11 vgi3 rc://*/ta/man/translate/figs-simile As Yahweh lives 0 Often people would make promises and compare how surely they would fulfil their promise to how surely Yahweh is alive. Alternate translation: “I promise you, as surely as Yahweh lives” or “In Yahweh’s name I promise” (See also: [[rc://*/ta/man/translate/figs-explicit]]) +14:10 pq9j rc://*/ta/man/translate/figs-metaphor he will not touch you anymore 0 Here David speaks of a person not threatening or hurting her, by saying that the person would not touch her. It is implied that David will not allow the person threatening her to bother her again. The full meaning of this statement can be made clear. Alternate translation: “I will make sure he does not threaten you again” +14:11 vgi3 rc://*/ta/man/translate/writing-oathformula As Yahweh lives 0 Often people would make promises and compare how surely they would fulfil their promise to how surely Yahweh is alive. Alternate translation: “I promise you, as surely as Yahweh lives” or “In Yahweh’s name I promise” 14:11 d9l6 rc://*/ta/man/translate/figs-hyperbole not one hair of your son will fall to the ground 0 The means that her son will not be harmed, which is exaggerated by saying that he will not lose even a single hair. Alternate translation: “your son will be completely safe” -14:12 l1s3 your servant 0 To show respect for the king the woman refers to herself as “your servant.” -14:12 hy2e speak a further word to 0 “talk about something else to.” The woman is requesting to speak to the king about another topic. -14:12 mw9s rc://*/ta/man/translate/figs-idiom Speak on 0 This is an idiom. The king was giving her permission to continue speaking. Alternate translation: “You may speak to me” +14:12 l1s3 rc://*/ta/man/translate/writing-politeness your servant 0 To show respect for the king the woman refers to herself as “your servant.” 14:13 ia2l rc://*/ta/man/translate/figs-rquestion Why then have you devised such a thing against the people of God? 0 The woman asks this rhetorical question to rebuke David for how he has treated Absalom. If it would be helpful in your language, you could express this question as a statement. Alternate translation: “What you have just said proved that you did wrong.” -14:13 t35u the king is like someone who is guilty 0 The woman compares the king to someone who is guilty to suggest that he is guilty without saying it directly. Alternate translation: “the king has declared himself guilty” -14:13 f3ci his banished son 0 Alternate translation: “his son whom he banished” +14:13 t35u rc://*/ta/man/translate/figs-simile the king is like someone who is guilty 0 The woman compares the king to someone who is guilty to suggest that he is guilty without saying it directly. Alternate translation: “the king has declared himself guilty” 14:14 ll3p rc://*/ta/man/translate/figs-simile For we all must die, and we are like water spilled on the ground … up again 0 Here the woman speaks of a person dying as if they were water being spilled on the ground. Alternate translation: “We all must die, and after we die we cannot be brought back to life again” -14:14 f5lf rc://*/ta/man/translate/figs-explicit God … finds a way for those who were driven away to be restored 0 The woman is implying that David should bring his son back to himself. This can be stated clearly. Alternate translation: “God brings back someone whom he has driven away and you should do the same for your son” -14:15 hm99 rc://*/ta/man/translate/figs-ellipsis because the people have made me afraid 0 The understood information may be supplied. Alternate translation: “because the people have made me afraid that I have come” 14:15 nkn7 your servant 0 To show respect for the king the woman refers to herself as “your servant” -14:16 x4ut rc://*/ta/man/translate/figs-metonymy from the hand of the man 0 This phrase is an idiom. Also, “the hand” is a metonym referring to the man’s control. Alternate translation: “out of the control of the man” -14:17 pn2s the word of my master the king 0 Alternate translation: “the message of my master the king” +14:16 x4ut rc://*/ta/man/translate/figs-metonymy from the hand of the man 0 The hand refers to the man’s control. Alternate translation: “out of the control of the man” +14:17 pn2s rc://*/ta/man/translate/figs-metonymy the word of my master the king 0 Alternate translation: “the message of my master the king” 14:17 nm7g rc://*/ta/man/translate/figs-simile for as an angel of God, so is my master … from evil 0 Here David, the king, is compared to an “angel of God.” Alternate translation: “for the king is like an angel of God because they both know how to tell good from evil” 14:18 u2d4 rc://*/ta/man/translate/figs-litotes Please do not hide from me anything that I will ask you 0 The negative form here is used for emphasis and can be stated in a positive form. Alternate translation: “Please tell me the truth about everything I ask you” 14:19 p42h rc://*/ta/man/translate/figs-metonymy Is not the hand of Joab with you in all this 0 Here the word “hand” refers to Joab’s influence. Alternate translation: “Has not Joab influenced you in all this” or “Did Joab send you here to speak these things” 14:19 uz25 rc://*/ta/man/translate/figs-idiom As you live 0 “As surely as you are alive.” Here the woman compares the certainty of what David has said to the certainty that he is alive, to emphasize how true his statement is. 14:19 q69g rc://*/ta/man/translate/figs-metaphor no one can escape to the right hand … the king has spoken 0 Here the woman describes the difficulty of speaking to the king and keeping him from finding out the truth by comparing it to a person not being about to escape in any direction. Alternate translation: “no one can keep you from knowing the truth” 14:19 vyl1 rc://*/ta/man/translate/figs-merism to the right hand or to the left 0 The expression gives two extremes and means “anywhere.” Alternate translation: “anywhere at all” or “anywhere” -14:20 yvt6 My master is wise 0 Alternate translation: “My master the king is wise” 14:20 j2lm rc://*/ta/man/translate/figs-simile is wise, like the wisdom of an angel of God 0 The woman compares David’s wisdom to the wisdom of an angel to emphasize how very wise he is. Alternate translation: “you are very wise, like an angel of God” 14:21 n8az rc://*/ta/man/translate/figs-explicit So the king said to Joab 0 It is implied that the king had Joab brought before him so that he could speak to him. The full meaning of this can be made clear. Alternate translation: “Then the king summoned Joab and said to him” 14:21 g87y Look now 0 This phrase is used to draw someone’s attention to what is said next. Alternate translation: “Listen” 14:21 r58j rc://*/ta/man/translate/figs-explicit this thing 0 This refers to what Joab wants the king to do. The full meaning of this statement can be made clear. Alternate translation: “what you want me to do” 14:22 n6a2 rc://*/ta/man/translate/translate-symaction Joab lay facedown on the ground 0 Joab did this to honor the king and show his gratitude. 14:22 qd1b your servant 0 To show respect for the king Joab refers to himself as “your servant.” -14:22 f6n4 rc://*/ta/man/translate/figs-idiom I have found favor in your eyes 0 The phrase “found favor” is an idiom which means to be approved of by someone. Also, “eyes” is a metonym for sight, and sight represents judgment or evaluation. Alternate translation: “you are pleased with me” or “you have approved of me” (See also: [[rc://*/ta/man/translate/figs-metonymy]] and [[rc://*/ta/man/translate/figs-metaphor]]) -14:22 x4g1 in that the king 0 Alternate translation: “because the king” -14:22 gl13 the king has performed the request of his servant 0 Alternate translation: “you have done what I asked you to do” +14:22 f6n4 rc://*/ta/man/translate/figs-metonymy I have found favor in your eyes 0 The word “eyes” represents judgment or evaluation. Alternate translation: “you are pleased with me” or “you have approved of me” +14:22 gl13 0 Alternate translation: “you have done what I asked you to do” 14:24 i98k rc://*/ta/man/translate/figs-synecdoche but he may not see my face … the king’s face 0 Here the word “face” refers to the king himself. Alternate translation: “but he may not see me … the king” -14:25 u9cd rc://*/ta/man/translate/writing-background Now 0 This word marks a break in the main story line. This new section gives background information for the part of the story that follows. -14:25 fb8b rc://*/ta/man/translate/figs-activepassive there was no one praised for his handsomeness more than Absalom 0 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “people praised Absalom for his handsomeness more than they praised anyone else” -14:25 m4bk handsomeness 0 good and pleasing appearance, especially of the face 14:25 tiv6 rc://*/ta/man/translate/figs-merism From the sole of his foot to the top of his head there was no blemish in him 0 This means the whole person was without blemish. Alternate translation: “There were no blemishes on any part of his body” 14:26 j4bd rc://*/ta/man/translate/translate-bweight two hundred shekels 0 This can be written in modern units. Alternate translation: “two and a half kilograms” 14:26 a94i the weight of the king’s standard 0 The king had weights that determined the standard weight of the shekel and other weights and measurements. @@ -636,14 +596,14 @@ front:intro bs9v 0 # Introduction to 2 Samuel\n\n## Part 1: General Introduct 14:28 p8nr rc://*/ta/man/translate/figs-synecdoche the king’s face 0 Here “the king’s face” refers to the king himself. Alternate translation: “the king” 14:29 nwh8 rc://*/ta/man/translate/figs-metonymy Absalom sent word for Joab 0 Here “word” is a metonym for “a message.” This means that he sent a messenger to Joab with a request. Alternate translation: “Absalom sent a messenger to Joab asking him” 14:29 km4z rc://*/ta/man/translate/figs-explicit to send him to the king 0 It is implied that Absalom wanted Joab to come to him to see him and to intercede for him so that he would be allowed to see the king. The full meaning of this can be made clear. Alternate translation: “to come to him and to intercede for him so that he could see the king” -14:29 f1c7 rc://*/ta/man/translate/figs-metonymy So Absalom sent word a second time 0 Here “word” is a metonym for “a message.” This means that he sent a messenger to Joab again with the same request. The full meaning of this can be made clear. Alternate translation: “So Absalom sent a messenger to Joab again with the same request” (See also: [[rc://*/ta/man/translate/figs-explicit]]) +14:29 f1c7 rc://*/ta/man/translate/figs-metonymy So Absalom sent word a second time 0 Here “word” is a metonym for “a message.” This means that he sent a messenger to Joab again with the same request. The full meaning of this can be made clear. Alternate translation: “So Absalom sent a messenger to Joab again with the same request” 14:30 g6kt See 0 Here this word is used to remind people of something. Alternate translation: “As you know” 14:32 wb3r Look 0 Alternate translation: “Pay attention, because what I am about to say is both true and important” 14:32 cr53 rc://*/ta/man/translate/figs-metonymy I sent word 0 Here “word” is a metonym for “a message.” This means that he sent a messenger. Alternate translation: “I sent a messenger” 14:32 ay13 rc://*/ta/man/translate/figs-explicit to the king to say 0 The message here for the king is written as if Absalom were the speaker. Absalom was asking Joab to speak the message on his behalf. The full meaning of this statement can be made clear. Alternate translation: “to say to the king on my behalf” or “to ask the king for me” 14:32 ehw7 rc://*/ta/man/translate/figs-synecdoche the king’s face 0 Here “king’s face” refers to the king himself. Alternate translation: “the king” 14:33 xix9 rc://*/ta/man/translate/translate-symaction bowed low to the ground before the king 0 Absalom is showing respect to the king. Alternate translation: “bowed low to the ground to honor the king” -14:33 lr12 rc://*/ta/man/translate/figs-explicit the king kissed Absalom 0 This implies that the king forgave and restored Absalom. The full meaning of this can be made clear. (See also: [[rc://*/ta/man/translate/translate-symaction]]) +14:33 lr12 rc://*/ta/man/translate/translate-symaction the king kissed Absalom 0 This implies that the king forgave and restored Absalom. The full meaning of this can be made clear. 15:intro abcf 0 # 2 Samuel 15 General Notes\n\n## Structure and formatting\n\nThis chapter begins the story of Absalom’s attempted revolt.\n\n## Special concepts in this chapter\n\n### Absalom’s conspiracy\nFor four years, Absalom made many allies in an attempt to make himself king. This is why he acted as a judge for the people. Since this was all done in secret, it is called a “conspiracy.” David found out and fled with those in the army who were loyal to him.\n\n## Important figures of speech in this chapter\n\n### Metaphor\n\nThe author used the metaphor of a thief to describe how Absalom was able to win people’s loyalty: “So Absalom stole the hearts of the men of Israel.” (See: [[rc://*/ta/man/translate/figs-metaphor]]) 15:1 m44b rc://*/ta/man/translate/writing-newevent It came about 0 This phrase is used to introduce the next event in the story line. 15:1 a4qh rc://*/ta/man/translate/translate-symaction with fifty men to run before him 0 These men would run in front of the chariot to honor Absalom. Alternate translation: “with fifty men to run before him to honor him” diff --git a/tn_DEU.tsv b/tn_DEU.tsv index fa2ce36628..dd926d8470 100644 --- a/tn_DEU.tsv +++ b/tn_DEU.tsv @@ -723,7 +723,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 5:33 geoj rc://*/ta/man/translate/figs-declarative תֵּלֵ֑כוּ 1 Moses is using the form **you shall** to give an instruction or command. If it would be helpful in your language, you could translate these words using a command or instruction form. Alternate translation: “walk” 5:33 sc79 rc://*/ta/man/translate/grammar-connect-logic-goal לְמַ֤עַן 1 Here, **so that** marks the benefits of living a good, long life as the goal or purpose of obeying Yahweh. Use a connector in your language that makes it clear that this is the purpose. Alternate translation: “in such a way that” 5:33 gk5o rc://*/ta/man/translate/figs-metaphor וְ⁠הַאֲרַכְתֶּ֣ם יָמִ֔ים בָּ⁠אָ֖רֶץ 1 The implication is that if the Israelites obey Yahweh, they will **prolong** the **days** when they live **in the land**. Moses is speaking of time as if it were an experience that one could **prolong**. You could include this information if it would be helpful for your readers. See how you translated this concept in [4:26](../04/26.md). Alternate translation: “and for many generations you might live in the land" \n\n -6:intro q4y8 0 # Deuteronomy 6 General Notes\n\n## Outline\n- vv. 1-9: The great commandment\n- vv. 6-25: Warnings against disobedience\n\n## Special concepts in this chapter\n\n### Yahweh’s blessings\nYahweh’s continued blessing of the people of Israel is dependent upon the people’s obedience to the law of Moses. (See: [[rc://*/tw/dict/bible/kt/bless]] and [[rc://*/tw/dict/bible/kt/lawofmoses]])\n\n\n### The Shema\nVerses 6-9 are known as The Shema in Judaism. They are an important foundation of Judaism. Jesus identifies the Shema as the greatest commandment in [Mark 12:28-29](Mrk/12/28.md).\n\n## Other Translation Issues in This Chapter\n\n### Metaphors\n\nThere are many metaphors in this chapter. These metaphors describe the greatness of the Promised Land the wholehearted worship that is completely dedicated to Yahweh. (See: [[rc://*/ta/man/translate/figs-metaphor]] and [[rc://*/tw/dict/bible/kt/promisedland]])\n\n### Words for the Law\n- statutes\n- ordinances\n- judgments\nMoses uses different words to refer to the law that Yahweh commanded the Israelites. It is unclear what the differences are between these terms. If your language has different terms for the law, you could use them here to differentiate between the different Hebrew words. (See: [[rc://*/ta/man/translate/translate-unknown]])\n\n### Pronouns\n\nMoses is speaking to the Israelites who are alive. The pronoun **you** and **your** are singular here unless otherwise noted. (See: [[rc://*/ta/man/translate/figs-youcrowd]]) +6:intro q4y8 0 # Deuteronomy 6 General Notes\n\n## Outline\n- vv. 1-9: The great commandment\n- vv. 6-25: Warnings against disobedience\n\n## Special concepts in this chapter\n\n### Yahweh’s blessings\nYahweh’s continued blessing of the people of Israel is dependent upon the people’s obedience to the law of Moses. (See: [[rc://*/tw/dict/bible/kt/bless]] and [[rc://*/tw/dict/bible/kt/lawofmoses]])\n\n### The Shema\nVerses 6-9 are known as The Shema in Judaism. They are an important foundation of Judaism. Jesus identifies the Shema as the greatest commandment in [Mark 12:28-29](Mrk/12/28.md).\n\n\n### Writing Yahweh’s Words on One’s Arms, Forehead, and Doorposts\n\n[Verses 8-9](../06/08.md) command the Israelites to always remember Yahweh’s words. There are different understandings of these commands. Some Jewish traditions interpret these verses as meaning that the Israelites should physically write copies of the law. Others believe that the command is to memorize and cherish the law. Translators should be careful to translate the passage as it is, without implying one interpration or the other in their translation.\n\n\n## Other Translation Issues in This Chapter\n\n### Metaphors\n\nThere are many metaphors in this chapter. These metaphors describe the greatness of the Promised Land the wholehearted worship that is completely dedicated to Yahweh. (See: [[rc://*/ta/man/translate/figs-metaphor]] and [[rc://*/tw/dict/bible/kt/promisedland]])\n\n### Words for the Law\n- statutes\n- ordinances\n- judgments\nMoses uses different words to refer to the law that Yahweh commanded the Israelites. It is unclear what the differences are between these terms. If your language has different terms for the law, you could use them here to differentiate between the different Hebrew words. (See: [[rc://*/ta/man/translate/translate-unknown]])\n\n### Pronouns\n\nMoses is speaking to the Israelites who are alive. The pronoun **you** and **your** are singular here unless otherwise noted. (See: [[rc://*/ta/man/translate/figs-youcrowd]]) 6:1 it53 הַ⁠מִּצְוָ֗ה הַֽ⁠חֻקִּים֙ וְ⁠הַ⁠מִּשְׁפָּטִ֔ים 1 See how you translated these terms for the law in [5:31](../05/31.md). 6:1 h4en rc://*/ta/man/translate/figs-youplural אֱלֹהֵי⁠כֶ֖ם & אֶתְ⁠כֶ֑ם & אַתֶּ֛ם 1 The pronouns **you** and **your** are plural in this verse. Moses is speaking to all the Israelites, so use the plural form in your translation if your language marks that distinction. 6:1 kdbb rc://*/ta/man/translate/figs-ellipsis צִוָּ֛ה 1 Moses is leaving out some of the words that in many languages a sentence would need in order to be complete. The fact that Yahweh commanded Moses is implied by the events which Moses described in the previous chapter. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “has commanded me” @@ -1233,65 +1233,100 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 10:22 fl9x rc://*/ta/man/translate/figs-metonymy נֶ֔פֶשׁ 1 Here, **souls** represents a human life. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “people” 10:22 mbn0 rc://*/ta/man/translate/grammar-connect-logic-contrast וְ⁠עַתָּ֗ה 1 Moses uses the word **now** here to indicate a strong contrast between how many Israelites there were when the Israelites first went to Egypt and how many Israelites there are at the time of this speech. In your translation, indicate this strong contrast in a way that is natural in your language. Alternate translation: “And now, in contrast” 10:22 hh5t rc://*/ta/man/translate/figs-simile כְּ⁠כוֹכְבֵ֥י הַ⁠שָּׁמַ֖יִם לָ⁠רֹֽב 1 Moses says **like the stars of the heavens in number** here as a generalization for emphasis. He means that Yahweh has blessed the Israelites so they had many children and increased in population. If it would be helpful in your language, you could use a different way to express the emphasis. Alternate translation: “almost as numerous as the stars of heaven” -11:intro ifg3 0 # Deuteronomy 11 General Notes\n\n## Structure and formatting\n\n### Therefore\n\nThis chapter begins with the word “therefore,” which looks back to the instructions Moses gave in the previous two chapters.\n\n## Special concepts in this chapter\n\n### Eyewitnesses\n\nThe instruction that Moses gives and the retelling of the great things Yahweh has done for Israel are very important. This is because the generation entering into the Promised Land did not witness many of these events. (See: [[rc://*/tw/dict/bible/kt/testimony]])\n\n### Covenant\n\nThis chapter is included in the covenant God made with Moses, even though it is not explicitly said. (See: [[rc://*/tw/dict/bible/kt/covenant]] and [[rc://*/ta/man/translate/figs-explicit]]) -11:1 sgh5 0 # General Information:\n\nMoses continues speaking to the people of Israel. -11:1 e1ef always keep 0 Alternate translation: “always obey” -11:2 s2x1 who have not known nor have they seen 0 Alternate translation: “who have not experienced” -11:2 vs5p rc://*/ta/man/translate/figs-metaphor his mighty hand, or his outstretched arm 0 Here “mighty hand” and “outstretched arm” are metaphors for Yahweh’s power. See how you translated these words in [Deuteronomy 4:34](../04/34.md). Alternate translation: “or his mighty power” -11:3 b9xu in the midst of Egypt 0 Alternate translation: “in Egypt” -11:3 ss4y rc://*/ta/man/translate/figs-metonymy to all his land 0 Here “land” represents the people. Alternate translation: “to all his people” -11:4 hk2q 0 # General Information:\n\nMoses continues speaking to the adult Israelites who were old enough to see what God did in Egypt. -11:4 put1 Neither did they see what he did 0 Alternate translation: “Neither did your children see what Yahweh did” -11:4 py3h the army of Egypt 0 Alternate translation: “the Egyptian soldiers” -11:4 f5e5 they pursued after you 0 Here “you” means the Israelites who were alive about 40 years earlier. -11:5 xr7g to this place 0 This means the plain of the Jordan River Valley where Moses is speaking to them before they cross over into Canaan. -11:6 c93d 0 # General Information:\n\nMoses continues to remind the adults to teach their children God’s mighty deeds. -11:6 krb7 rc://*/ta/man/translate/figs-explicit Dathan and Abiram, the sons of Eliab 0 Moses is referring to an event in the past when Dathan and Abiram rebelled against Moses and Aaron. The full meaning of this statement can be made explicit. -11:6 i1yg rc://*/ta/man/translate/translate-names Dathan … Abiram … Eliab 0 These are names of men. -11:6 c61u son of Reuben 0 Alternate translation: “descendant of Reuben” -11:6 b3l3 rc://*/ta/man/translate/figs-personification earth opened its mouth and swallowed them up 0 Yahweh causing the land to split open so that the people fell in is spoken of as if the land had a mouth and the ability to swallow people. -11:6 gy9p every living thing that followed them 0 This refers to their servants and animals. -11:6 vi6h in the middle of all Israel 0 This means all the people of Israel witnessed what happened to Dathan, Abiram, their families, and their possessions. -11:7 z5cl rc://*/ta/man/translate/figs-synecdoche But your eyes have seen 0 Here “eyes” represents the whole person. Alternate translation: “But you have seen” -11:8 in5y 0 # General Information:\n\nMoses continues speaking to the people of Israel. -11:8 b5ga possess the land 0 Alternate translation: “take the land” -11:8 z7fm where you are going over to possess it 0 The phrase “are going over” is used because the people of Israel will have to cross the Jordan River to enter into Canaan. -11:9 h376 rc://*/ta/man/translate/figs-metaphor prolong your days 0 Long days are a metaphor for a long life. See how you translated these words in [Deuteronomy 4:26](../04/26.md). Alternate translation: “be able to live a long time” -11:9 gfv3 rc://*/ta/man/translate/figs-idiom a land flowing with milk and honey 0 This is an idiom. See how you translated this in [Deuteronomy 6:3](../06/03.md). Alternate translation: “a land where plenty of milk and honey flow” or “a land that is excellent for cattle and farming” -11:10 nbu8 rc://*/ta/man/translate/figs-metonymy watered it with your foot 0 This could mean: (1) “foot” is a metonym that represents the hard work of walking to carry water to the fields. Alternate translation: “worked hard to water it” or (2) they would use their feet to turn a water wheel that supplied water to the fields. -11:10 kfl7 garden of herbs 0 Alternate translation: “vegetable garden” or “garden of vegetables” -11:11 wn5t rc://*/ta/man/translate/figs-personification drinks water of the rain of the heavens 0 The land receiving and absorbing a lot of rain is spoken of as if the land were drinking the water. Alternate translation: “the rain from the sky gives it plenty of water” -11:12 a1x8 rc://*/ta/man/translate/figs-metonymy the eyes of Yahweh your God are always upon it 0 Here “eyes” represents attention and care. Alternate translation: “Yahweh your God is always watching over it” -11:12 sxh3 rc://*/ta/man/translate/figs-merism from the beginning of the year to the end of the year 0 Here the two extremes “beginning” and “end” are used together to mean the entire year. Alternate translation: “continuously throughout the entire year” -11:13 l1bu It will happen, if 0 This means that what Yahweh promises will happen if the Israelites obey his commands. -11:13 r5mf that I command 0 Here “I” refers to Moses. -11:13 tfk6 rc://*/ta/man/translate/figs-idiom with all your heart and with all your soul 0 The idiom “with all your heart” means “completely” and “with … soul” means “with all your being.” These two phrases have similar meanings. See how you translated this in [Deuteronomy 4:29](../04/29.md). Alternate translation: “with all your being” or “with all your energy” (See also: [[rc://*/ta/man/translate/figs-doublet]]) -11:14 y9qx I will give the rain of your land in its season 0 Alternate translation: “I will cause it to rain on your land in the proper season” -11:14 b1z3 I will give 0 Here “I” refers to Yahweh. This can be stated in the third person. Alternate translation: “Yahweh will give” or “He will give” -11:14 w91t the former rain and the latter rain 0 This refers to rain at the beginning of the sowing season and rain for maturing the crops for harvest. Alternate translation: “the autumn rain and spring rain” or “the rain in the right seasons” -11:16 vz1g 0 # General Information:\n\nMoses continues speaking to the people of Israel. -11:16 j2pw Pay attention to yourselves 0 Alternate translation: “Be careful” or “Beware” -11:16 f3wj rc://*/ta/man/translate/figs-metonymy so that your heart is not deceived 0 Here “heart” represents a person’s desires or thoughts. If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “so that your desires do not deceive you” or “so that you do not deceive yourself” (See also: [[rc://*/ta/man/translate/figs-activepassive]]) -11:16 a9sp rc://*/ta/man/translate/figs-metaphor you turn aside and worship other gods 0 Rejecting Yahweh and worshiping other gods is spoken of as if the person would physically turn and go in a different direction away from Yahweh. Alternate translation: “you start worshiping other gods” -11:17 zgj8 rc://*/ta/man/translate/figs-metaphor so that the anger of Yahweh is not kindled against you 0 God becoming angry is spoken of as if it were a fire that were starting. If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “so that Yahweh does not become angry with you” (See also: [[rc://*/ta/man/translate/figs-activepassive]]) -11:17 a2a4 rc://*/ta/man/translate/figs-metaphor so that he does not shut up the heavens so that there will be no rain, and the land will not yield its fruit 0 God causing no rain to fall from the sky is spoken of as if he were closing the sky. Alternate translation: “so that he does not cause the rain to stop falling from the sky so that crops will not grow in the land” -11:18 q8ih rc://*/ta/man/translate/figs-metaphor lay up these words of mine in your heart and soul 0 A person always thinking about and considering what Moses commands is spoken of as if the heart and soul were a container and Moses’s words were the content to fill the container. Alternate translation: “be very careful to remember these words that I am saying to you” -11:18 h8da these words of mine 0 Alternate translation: “these commands that I have given you” -11:18 i4pl rc://*/ta/man/translate/figs-metonymy your heart and soul 0 Here “heart” and “soul” represent a person’s mind or thoughts. -11:18 qb2s rc://*/ta/man/translate/figs-metonymy bind them 0 Alternate translation: “tie these words.” This is a metonym that represents a person writing the words on a parchment, putting the parchment in a pouch, and tying the pouch. This metonymy in turn may be a metaphor meaning the people must be careful to obey Moses’s commands. See how you translated similar phrases in [Deuteronomy 6:8](../06/08.md). (See also: [[rc://*/ta/man/translate/figs-metaphor]]) -11:18 y3rx as a sign on your hand 0 Alternate translation: “as something to make you remember my laws” -11:18 gj3r rc://*/ta/man/translate/figs-metonymy let them be as frontlets between your eyes 0 Alternate translation: “let my words be as frontlets between your eyes.” This is a metonym that represents a person writing Moses’ words on parchement, putting the parchement in a pouch, and tying the pouch so it sits between his eyes. This metonymy in turn may be a metaphor that means the person must be careful to obey all of Moses’ commands. See how you translated similar phrases in [Deuteronomy 6:8](../06/08.md). (See also: [[rc://*/ta/man/translate/figs-metaphor]]) -11:18 d4s2 frontlets 0 ornaments a person wears on the forehead -11:19 yv8n rc://*/ta/man/translate/figs-merism when you sit in your house, when you walk on the road, when you lie down, and when you get up 0 Using the different places “in your house” and “on the road,” and the opposites “when you lie down” and “get up,” represent anywhere, anytime. The people of Israel were to discuss God’s commandments and teach them to their children anytime and anywhere. -11:20 d44d 0 # General Information:\n\nMoses continues speaking to the people of Israel. -11:20 f5zw You will write them on the doorposts of your house and on your city gates 0 See how you translated these words in [Deuteronomy 6:9](../06/09.md). -11:21 s3fj rc://*/ta/man/translate/figs-activepassive that your days and the days of your children may be multiplied 0 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “that Yahweh may cause you and your children to live a long time” -11:21 pi2p to your ancestors 0 This refers to Abraham, Isaac, and Jacob. -11:21 kg7q rc://*/ta/man/translate/figs-simile to give them for as long as the heavens are above the earth 0 This compares how long the people could stay in the land to how long the sky will exist above the earth. This is a way of saying “forever.” Alternate translation: “to give them as a possession forever” or “to allow them to live there forever” -11:22 qq4s 0 # General Information:\n\nMoses continues speaking to the people of Israel. -11:22 q3vs For if you diligently keep all these commandments that I am commanding you, so as to do them 0 Alternate translation: “For if you are careful to do everything that I have commanded you” -11:22 bh45 rc://*/ta/man/translate/figs-metaphor walk in all his ways 0 How Yahweh wants a person to live and behave is spoken of as if they are Yahweh’s ways or roads. A person obeying Yahweh is spoken of as if he were walking on Yahweh’s ways or roads. -11:22 e7rk rc://*/ta/man/translate/figs-metaphor to cling to him 0 To have a good relationship with Yahweh and to completely rely on him is spoken of as if the person were clinging to Yahweh. Alternate translation: “to rely on him” or “to have a good relationship with him” Look at how similar words are translated in [Deuteronomy 10:20](../10/20.md). +11:intro ifg3 0 # Deuteronomy 11 General Notes\n\n## Structure and formatting\n\n### Deuteronomy 11 Outline\n- vv. 1-7: Moses wants the Israelites to obey Yahweh because of his miracles\n- vv. 8-15: Blessings for obedience\n- vv. 16-17: Warnings for disobedience\n- vv. 18-25: The importance of Yahweh’s words\n- vv. 26-32: Instructions on the blessings and curses\n\n## Special Concepts in This Chapter\n\n### Placing Yahweh’s Words on One’s Arms, Forehead, and Doorposts\n[Verses 18-20](../11/18.md) command the Israelites to always remember Yahweh’s words. There are different understandings of these commands. Some Jewish traditions interpret these verses as meaning that the Israelites should physically write copies of the law. Others believe that the command is to memorize and cherish the law. Translators should be careful to translate the passage as it is, without implying one interpration or the other in their translation.\n\n## Other Possible Translation Difficulties in This Chapter\n\n### “You”\n\nUnless otherwise noted, all instances of “you” and “your” are plural in this chapter because Moses is speaking to all the Israelites. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation.(See: [[rc://*/ta/man/translate/figs-youplural]]) +11:1 wvr1 rc://*/ta/man/translate/figs-youcrowd וְ⁠אָ֣הַבְתָּ֔ & אֱלֹהֶ֑י⁠ךָ וְ⁠שָׁמַרְתָּ֣ 1 Even though Moses is speaking to all the Israelites, **you** and **your** are singular in this verse. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. +11:1 e1ef rc://*/ta/man/translate/figs-declarative וְ⁠אָ֣הַבְתָּ֔ & וְ⁠שָׁמַרְתָּ֣ 1 Moses is using the form **you shall** to give an instruction or command. If it would be helpful in your language, you could translate these words using a command or instruction form. Alternate translation: “And love … and keep” +11:1 l1p6 rc://*/ta/man/translate/figs-explicit מִשְׁמַרְתּ֗⁠וֹ 1 The implication is that Yahweh wants the Israelites to carry out the obligations that Yahweh has commanded them to do. You could include this information if that would be helpful to your readers. Alternate translation: “the obligations that he gave you” +11:1 m9xx rc://*/ta/man/translate/figs-explicit כָּל־הַ⁠יָּמִֽים 1 Here, the phrase **all the days** means forever. You could include this information if that would be helpful to your readers. Alternate translation: “forever” +11:2 babi rc://*/ta/man/translate/figs-infostructure וִֽ⁠ידַעְתֶּם֮ הַ⁠יּוֹם֒ כִּ֣י ׀ לֹ֣א אֶת־בְּנֵי⁠כֶ֗ם אֲשֶׁ֤ר לֹֽא־יָדְעוּ֙ וַ⁠אֲשֶׁ֣ר לֹא־רָא֔וּ אֶת־מוּסַ֖ר יְהוָ֣ה אֱלֹהֵי⁠כֶ֑ם אֶת־גָּדְל֕⁠וֹ אֶת־יָד⁠וֹ֙ הַ⁠חֲזָקָ֔ה וּ⁠זְרֹע֖⁠וֹ הַ⁠נְּטוּיָֽה 1 If it would be more natural in your language, you could change the order of these clauses so that the relationship between **know** and **discipline** is clearer. Alternate translation: “And know today the discipline of Yahweh your God, which is not to your sons, who have not known and who have not seen it, his greatness, his mighty hand, or his outstretched arm,” +11:2 afrd rc://*/ta/man/translate/figs-metaphor וִֽ⁠ידַעְתֶּם֮ 1 Here **know** means “think about.” Moses is speaking of thinking about something as if it were knowing it. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “And you shall consider” +11:2 dp84 rc://*/ta/man/translate/grammar-connect-logic-contrast לֹ֣א 1 Moses uses the word **not** here to indicate a strong contrast between what the Israelites have experienced and what their descendants have experienced. Moses means that the Israelites, and not their descendants, have personally experienced Yahweh’s discipline. In your translation, indicate this strong contrast in a way that is natural in your language. Alternate translation: “in fact it is not” +11:2 zht3 rc://*/ta/man/translate/figs-metaphor אֶת־בְּנֵי⁠כֶ֗ם 1 Here, **sons** means “descendants.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to your descendants” +11:2 s2x1 rc://*/ta/man/translate/figs-explicit לֹֽא־יָדְעוּ֙ 1 Here **known** means “known about” or “heard of.” Be sure that this distinction is clear in your translation. Alternate translation: “have not known about” +11:2 b4av rc://*/ta/man/translate/figs-metaphor לֹא־רָא֔וּ 1 Here, Moses speaks of experiencing something as if it were being *seen**. If this word does not have that meaning in your language, you could state the meaning plainly. Alternate translation: “have not experienced” +11:2 ou0x rc://*/ta/man/translate/figs-doublet אֶת־יָד⁠וֹ֙ הַ⁠חֲזָקָ֔ה וּ⁠זְרֹע֖⁠וֹ הַ⁠נְּטוּיָֽה 1 The terms **mighty hand** and **outstretched arm** mean similar things. Moses is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “and his very great power” +11:2 sp6q rc://*/ta/man/translate/figs-metonymy אֶת־יָד⁠וֹ֙ הַ⁠חֲזָקָ֔ה 1 Here the word **hand** represents God’s power. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “his mighty power” +11:2 dqgp rc://*/ta/man/translate/figs-metaphor וּ⁠זְרֹע֖⁠וֹ הַ⁠נְּטוּיָֽה 1 Here, **arm** refers to Yahweh’s power. Moses speaks of stretching out an arm was like using power. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “or his strength” +11:3 kbie rc://*/ta/man/translate/figs-doublet וְ⁠אֶת־אֹֽתֹתָי⁠ו֙ וְ⁠אֶֽת־מַעֲשָׂ֔י⁠ו 1 The terms **signs** and **deeds** mean similar things. Moses is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “and the great deeds” +11:3 fcju rc://*/ta/man/translate/figs-explicit וְ⁠אֶת־אֹֽתֹתָי⁠ו֙ וְ⁠אֶֽת־מַעֲשָׂ֔י⁠ו אֲשֶׁ֥ר עָשָׂ֖ה בְּ⁠ת֣וֹךְ מִצְרָ֑יִם לְ⁠פַרְעֹ֥ה מֶֽלֶךְ־מִצְרַ֖יִם וּ⁠לְ⁠כָל־אַרְצֽ⁠וֹ 1 This refers to the miracles and plagues that Yahweh did to Egypt while the Israelites were slaves in Egypt. Yahweh used these deeds to show his power over Pharaoh so that he would let the Israelites leave Egypt. See [Exodus 6-14](Exo/06/01.md). +11:3 ss4y rc://*/ta/man/translate/figs-synecdoche וּ⁠לְ⁠כָל־אַרְצֽ⁠וֹ 1 Here **land** refers to the land that Pharoah ruled over along with everything and everyone in it. You could include this information if that would be helpful to your readers. Alternate translation: “and to all that was in his land” +11:4 r4o8 rc://*/ta/man/translate/figs-explicit וַ⁠אֲשֶׁ֣ר עָשָׂה֩ לְ⁠חֵ֨יל מִצְרַ֜יִם לְ⁠סוּסָ֣י⁠ו וּ⁠לְ⁠רִכְבּ֗⁠וֹ אֲשֶׁ֨ר הֵצִ֜יף אֶת־מֵ֤י יַם־סוּף֙ עַל־פְּנֵי⁠הֶ֔ם בְּ⁠רָדְפָ֖⁠ם אַחֲרֵי⁠כֶ֑ם 1 This refers to the events of [Exodus 14:23-29](Exo/14/23.md). After Yahweh sent the 10th plague that killed all the firstborn sons of Egypt, Pharaoh finally let the Israelites leave Egypt. The Israelites reached the Sea of Reeds, and Yahweh caused the sea to part so they could cross it. Pharoah did not want the Israelites to leave, so he and his soldiers chased the Israelites to capture them. After the Israelites safely crossed the Sea of Reeds, Yahweh caused the waters to drown the Egyptians. +11:4 hxcu rc://*/ta/man/translate/figs-infostructure וַ⁠אֲשֶׁ֣ר עָשָׂה֩ לְ⁠חֵ֨יל מִצְרַ֜יִם לְ⁠סוּסָ֣י⁠ו וּ⁠לְ⁠רִכְבּ֗⁠וֹ אֲשֶׁ֨ר הֵצִ֜יף אֶת־מֵ֤י יַם־סוּף֙ עַל־פְּנֵי⁠הֶ֔ם בְּ⁠רָדְפָ֖⁠ם אַחֲרֵי⁠כֶ֑ם 1 If it would be more natural in your language, you could change the wording of this verse. Alternate translation: “and how he caused the water of the Sea of Reeds to flow over the faces of the army of Egypt, to its horses and to its chariots in their pursuit after you” +11:4 k6kn rc://*/ta/man/translate/figs-synecdoche פְּנֵי⁠הֶ֔ם 1 Here, **faces** represents people. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “them” +11:4 er20 rc://*/ta/man/translate/figs-explicit וַ⁠יְאַבְּדֵ֣⁠ם יְהוָ֔ה עַ֖ד הַ⁠יּ֥וֹם הַ⁠זֶּֽה 1 The implication is that, after Yahweh destroyed the Egyptians, the Egyptians remained weak until the time of this speech. You could include this information if that would be helpful to your readers. Alternate translation: “and Yahweh caused their destruction to remain until this day” +11:5 fedi rc://*/ta/man/translate/figs-explicit וַ⁠אֲשֶׁ֥ר עָשָׂ֛ה לָ⁠כֶ֖ם בַּ⁠מִּדְבָּ֑ר 1 This refers to all the miracles that Yahweh performed so that the Israelites survived in the wilderness. For example, Yahweh sent water from a rock so they would not be thirsty, and he sent manna from heaven so they would not be hungry. See [Numbers 13-25](Num/13/01.md). +11:5 xr7g rc://*/ta/man/translate/figs-explicit עַד־הַ⁠מָּק֥וֹם הַ⁠זֶּֽה 1 The term **this place** refers to the plain of the Jordan River Valley where Moses is speaking to them before they cross over into Canaan. You could include this information if it would be helpful for your readers. Alternate translation: “to this valley” +11:6 krb7 rc://*/ta/man/translate/figs-explicit וַ⁠אֲשֶׁ֨ר עָשָׂ֜ה לְ⁠דָתָ֣ן וְ⁠לַ⁠אֲבִירָ֗ם בְּנֵ֣י אֱלִיאָב֮ בֶּן־רְאוּבֵן֒ אֲשֶׁ֨ר פָּצְתָ֤ה הָ⁠אָ֨רֶץ֙ אֶת־פִּ֔י⁠הָ וַ⁠תִּבְלָעֵ֥⁠ם וְ⁠אֶת־בָּתֵּי⁠הֶ֖ם וְ⁠אֶת־אָהֳלֵי⁠הֶ֑ם וְ⁠אֵ֤ת כָּל־הַ⁠יְקוּם֙ אֲשֶׁ֣ר בְּ⁠רַגְלֵי⁠הֶ֔ם בְּ⁠קֶ֖רֶב כָּל־יִשְׂרָאֵֽל 1 Moses is referring to the events of [Numbers 16](Num/16/01.md), when Dathan and Abiram joined Korah to rebel against Moses. Yahweh chose Moses to be their leader, so they were also rebelling against Yahweh. As a result, Yahweh \ncaused the ground to open up and caused them and everything they owned to fall in. +11:6 sp0k rc://*/ta/man/translate/figs-infostructure וַ⁠אֲשֶׁ֨ר עָשָׂ֜ה לְ⁠דָתָ֣ן וְ⁠לַ⁠אֲבִירָ֗ם בְּנֵ֣י אֱלִיאָב֮ בֶּן־רְאוּבֵן֒ אֲשֶׁ֨ר פָּצְתָ֤ה הָ⁠אָ֨רֶץ֙ אֶת־פִּ֔י⁠הָ וַ⁠תִּבְלָעֵ֥⁠ם וְ⁠אֶת־בָּתֵּי⁠הֶ֖ם וְ⁠אֶת־אָהֳלֵי⁠הֶ֑ם וְ⁠אֵ֤ת כָּל־הַ⁠יְקוּם֙ אֲשֶׁ֣ר בְּ⁠רַגְלֵי⁠הֶ֔ם בְּ⁠קֶ֖רֶב כָּל־יִשְׂרָאֵֽל 1 If it would be more natural in your language, you could change the order of these clauses. You could also start a new sentence here, as modeled by the UST. Alternate translation: “and how Yahweh caused the earth to open its mouth and swallow up Dathan and Abiram, the sons of Eliab son of Reuben, and their houses and their tents and every living thing that was in their steps, in the midst of all Israel” +11:6 knk1 rc://*/ta/man/translate/translate-names לְ⁠דָתָ֣ן & וְ⁠לַ⁠אֲבִירָ֗ם & אֱלִיאָב֮ 1 The words **Dathan**, **Abiram**, and **Eliab** are names of men. See how you translated their names in [Numbers 16](Num/16/01.md). +11:6 a4jx rc://*/ta/man/translate/figs-metaphor בֶּן 1 Here, **son** means “descendant.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “descendant of” +11:6 b3l3 rc://*/ta/man/translate/figs-personification פָּצְתָ֤ה הָ⁠אָ֨רֶץ֙ אֶת־פִּ֔י⁠הָ וַ⁠תִּבְלָעֵ֥⁠ם 1 Here, Moses speaks of **the earth** as if it were a person who had a mouth that can open and swallow. Yahweh caused the earth to open and close. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “Yahweh caused the earth to open up and close up over them” +11:6 l1h6 rc://*/ta/man/translate/figs-metonymy בָּתֵּי⁠הֶ֖ם 1 Here, **houses** represents the families of Dathan and Abiram. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “households” +11:6 qy2a rc://*/ta/man/translate/figs-explicit כָּל־הַ⁠יְקוּם֙ 1 The term **living thing** includes people and animals. You could include this information if that would be helpful to your readers. Alternate translation: “every person or animal” +11:6 gy9p rc://*/ta/man/translate/figs-idiom בְּ⁠רַגְלֵי⁠הֶ֔ם 1 Here, **in their steps** is an idiom that means “belongs to them.” If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “belonged to them” +11:6 wr83 rc://*/ta/man/translate/figs-metonymy בְּ⁠קֶ֖רֶב כָּל־יִשְׂרָאֵֽל 1 Here, **midst** represents a person’s presence. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “as all Israel watched” +11:6 g1zh rc://*/ta/man/translate/figs-metonymy יִשְׂרָאֵֽל 1 Here, **Israel** represents all of the Israelites. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “the Israelites” +11:7 ghwd rc://*/ta/man/translate/grammar-connect-logic-contrast כִּ֤י 1 Moses uses the word **But** here to indicate a strong contrast between what the Israelites have experienced and what their descendants have experienced. Moses means that the Israelites, and not their descendants, have personally experienced Yahweh’s discipline. In your translation, indicate this strong contrast in a way that is natural in your language. Alternate translation: “Whereas” +11:7 z5cl rc://*/ta/man/translate/figs-synecdoche עֵֽינֵי⁠כֶם֙ 1 Here **eyes** represents the whole person in the act of seeing. If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: “you yourselves” +11:7 owqy rc://*/ta/man/translate/figs-infostructure אֶת־כָּל־מַעֲשֵׂ֥ה יְהוָ֖ה הַ⁠גָּדֹ֑ל אֲשֶׁ֖ר עָשָֽׂה 1 If it would be more natural in your language, you could change the phrasing. Alternate translation: “all the great work that Yahweh did” +11:7 pud2 rc://*/ta/man/translate/figs-explicit מַעֲשֵׂ֥ה יְהוָ֖ה הַ⁠גָּדֹ֑ל 1 The term **great work** refers to all the miracles and other deeds that Yahweh did using his great power. You could include this information if that would be helpful to your readers. Alternate translation: “the wonders of Yahweh” +11:8 in5y rc://*/ta/man/translate/figs-declarative וּ⁠שְׁמַרְתֶּם֙ 1 Moses is using the form **you shall** to give an instruction or command. If it would be helpful in your language, you could translate these words using a command or instruction form. Alternate translation: “And keep” +11:8 o97u rc://*/ta/man/translate/grammar-connect-logic-goal לְמַ֣עַן 1 Here, **so that** marks what comes after it as the goal or purpose of what comes before it. Use a connector in your language that makes it clear that this is the purpose. +11:8 a2nh rc://*/ta/man/translate/figs-hendiadys תֶּחֶזְק֗וּ וּ⁠בָאתֶם֙ 1 The two words **be strong** and **go in** express a single idea. The word **be strong** tells how they will be able to go in and conquer the land. If it would be more natural in your language, you could express this meaning in a different way. Alternate translation: “you may be strong enough to go in” +11:8 ppnc rc://*/ta/man/translate/figs-go וּ⁠בָאתֶם֙ 1 In a context such as this, your language might say “come” instead of **go**. Alternate translation: “and come in” +11:8 z7fm rc://*/ta/man/translate/figs-explicit עֹבְרִ֥ים 1 Moses is using the term **going over** because the Israelites must cross the Jordan River to enter into Canaan. You could include this information if that would be helpful to your readers. Alternate translation: “are crossing the Jordan” +11:9 n8nw rc://*/ta/man/translate/grammar-connect-logic-goal וּ⁠לְמַ֨עַן 1 Here, **so that** marks what comes after it as the goal or purpose of obeying Yahweh. Use a connector in your language that makes it clear that this is the purpose. +11:9 h376 rc://*/ta/man/translate/figs-metaphor תַּאֲרִ֤יכוּ יָמִים֙ 1 If the Israelites obey Yahweh, they will **prolong** the **days** when they live on the land. Moses is speaking of time as if it were something over which man could exercise control, to prolong it. You could include this information if it would be helpful for your readers. Alternate translation: “you may live for many generations” +11:9 xc4c rc://*/ta/man/translate/figs-metaphor לַ⁠אֲבֹתֵי⁠כֶ֛ם 1 Moses is using the term **fathers** to mean “ancestors.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to your forefathers” +11:9 e4cr rc://*/ta/man/translate/figs-idiom וּ⁠לְ⁠זַרְעָ֑⁠ם 1 Here, **seed** means “offspring.” If it would be helpful in your language, you could use a comparable expression or state the meaning plainly. Alternate translation: “and to their offspring” +11:9 gfv3 rc://*/ta/man/translate/figs-idiom אֶ֛רֶץ זָבַ֥ת חָלָ֖ב וּ⁠דְבָֽשׁ 1 Here, **a land flowing with milk and honey** is an idiom that means “a very fertile land.” The word **milk** means that much cattle can survive there and produce milk. The word **honey** means that crops grow well there, so bees can produce honey. If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. See how you translated this in [6:3](../06/03.md). Alternate translation: “in a rich and fertile land” or “in a land good for cattle and crops” +11:10 nbu8 rc://*/ta/man/translate/figs-metonymy וְ⁠הִשְׁקִ֥יתָ בְ⁠רַגְלְ⁠ךָ֖ 1 The word **foot** refers to hard work. In Egypt, workers would use their feet to turn a water wheel that would water the fields. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “and struggled just to water the fields” +11:10 kfl7 rc://*/ta/man/translate/figs-idiom כְּ⁠גַ֥ן הַ⁠יָּרָֽק 1 Here, **garden of herbs** refers to a vegetable garden. If it would be helpful for your readers, you could state the meaning plainly. Alternate translation: “vegetable garden” +11:11 wn5t rc://*/ta/man/translate/figs-personification לִ⁠מְטַ֥ר הַ⁠שָּׁמַ֖יִם תִּשְׁתֶּה־מָּֽיִם 1 Here, Moses speaks of the land as if it were a person who could **drink water**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “watered by the rain” +11:12 a1x8 rc://*/ta/man/translate/figs-metonymy תָּמִ֗יד עֵינֵ֨י יְהוָ֤ה אֱלֹהֶ֨י⁠ךָ֙ בָּ֔⁠הּ 1 Here **eyes** represents attention and care. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “Yahweh your God is always watching over it” +11:13 l1bu וְ⁠הָיָ֗ה אִם 1 Moses is suggesting that this is a hypothetical condition, that Yahweh will only bless the Israelites if they obey his commands. Use a natural form in your language for introducing a situation that could happen. Alternate translation: “text” +11:13 r5mf rc://*/ta/man/translate/figs-distinguish מִצְוֺתַ֔⁠י 1 This does not mean that the commandments originate from Moses. Moses means that he is relaying Yahweh’s commandments to the Israelites. Be sure that this distinction is clear in your translation. Alternate translation: “Yahweh’s commandments” +11:13 tfk6 rc://*/ta/man/translate/figs-idiom בְּ⁠כָל־לְבַבְ⁠כֶ֖ם וּ⁠בְ⁠כָל־נַפְשְׁ⁠כֶֽם 1 Here, heart and soul could be: (1) terms that both refer to a person’s inner being that are used together for emphasis. Alternate translation: “with all your inner being” (2) terms that refer to different aspects of a person’s inner being. Alternate translation: “with all your being and with all your person” +11:14 y9qx rc://*/ta/man/translate/figs-explicit וְ⁠נָתַתִּ֧י מְטַֽר־אַרְצְ⁠כֶ֛ם בְּ⁠עִתּ֖⁠וֹ יוֹרֶ֣ה וּ⁠מַלְק֑וֹשׁ 1 The implication is that Yahweh will cause **the rain** to fall on the **land** at the proper times for growing crops. The **former rain** is the spring rains and the **latter rain** is the autumn rains. You could include this information if that would be helpful to your readers. “I will cause it to rain on your land in the proper season, spring and fall” +11:14 b1z3 וְ⁠נָתַתִּ֧י 1 Here **I** refers to Yahweh. Moses is telling the Israelites what Yahweh said. If it would be helpful for your readers, you could use the third person pronoun. Alternate translation: “Yahweh will give” or “He will give” +11:14 nxk0 rc://*/ta/man/translate/grammar-collectivenouns מְטַֽר & דְגָנֶ֔⁠ךָ וְ⁠תִֽירֹשְׁ⁠ךָ֖ וְ⁠יִצְהָרֶֽ⁠ךָ 1 In this verse, the words **rain**, **grain**, **wine**, and **oil** are singular in form, but it refers to all rainfall, crops and produce as a group. If it would be helpful in your language, you could say this plainly, as modeled by the UST. +11:14 lfxa rc://*/ta/man/translate/figs-youcrowd וְ⁠אָסַפְתָּ֣ דְגָנֶ֔⁠ךָ וְ⁠תִֽירֹשְׁ⁠ךָ֖ וְ⁠יִצְהָרֶֽ⁠ךָ 1 Even though Moses is speaking to all the Israelites, **you** and **your** are singular here. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. +11:14 tiy4 rc://*/ta/man/translate/figs-explicit וְ⁠תִֽירֹשְׁ⁠ךָ֖ וְ⁠יִצְהָרֶֽ⁠ךָ 1 The implication is that Yahweh will bless the crops of grapes and olives. Wine is made from grapes and oil is made from olives. You could include this information if that would be helpful to your readers. Alternate translation: “grapes for your new wine and olive trees for your oil” +11:15 ukl6 rc://*/ta/man/translate/writing-pronouns וְ⁠נָתַתִּ֛י 1 Here **I** refers to Yahweh. Moses is telling the Israelites what Yahweh said. If it would be helpful for your readers, you could use the third person pronoun. Alternate translation: “And Yahweh will give” or “And he will give” +11:15 nrls rc://*/ta/man/translate/figs-youcrowd בְּ⁠שָׂדְ⁠ךָ֖ לִ⁠בְהֶמְתֶּ֑⁠ךָ וְ⁠אָכַלְתָּ֖ וְ⁠שָׂבָֽעְתָּ 1 Even though Moses is speaking to all the Israelites, **you** and **your** are singular here. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. +11:15 wrwl rc://*/ta/man/translate/figs-explicit וְ⁠אָכַלְתָּ֖ וְ⁠שָׂבָֽעְתָּ 1 This does not mean that, after eating, the Israelites will be satisfied and never have to eat again. Moses means that the Israelites will always have enough food to eat. Be sure this distinction is clear in your translation. Alternate translation: “and you will always have enough food to eat” +11:16 vz1g rc://*/ta/man/translate/figs-hypo פֶּ֥ן 1 Moses is using the word **lest** to introduce a hypothetical condition as a warning. Use a natural form in your language for introducing a situation that could happen. Alternate translation: “in case” +11:16 f3wj rc://*/ta/man/translate/figs-metonymy יִפְתֶּ֖ה לְבַבְ⁠כֶ֑ם 1 Here **heart** represents a person’s desire and will. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “you are deceived by your desires” +11:16 bvcq rc://*/ta/man/translate/grammar-collectivenouns יִפְתֶּ֖ה לְבַבְ⁠כֶ֑ם 1 In this verse, the word **heart** is singular in form, but it refers to all the hearts of the Israelites as a group. If it would be helpful in your language, you could say this plainly. Alternate translation: “your hearts are deceived” +11:16 g77o rc://*/ta/man/translate/figs-activepassive יִפְתֶּ֖ה לְבַבְ⁠כֶ֑ם 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “your heart causes you to disobey” +11:16 a9sp rc://*/ta/man/translate/figs-metaphor וְ⁠סַרְתֶּ֗ם 1 Here, **turn aside** means to disobey or stop following. Moses is speaking of obedience as if it were walking behind Yahweh. If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “and disobey” +11:17 zgj8 rc://*/ta/man/translate/figs-metaphor וְ⁠חָרָ֨ה אַף־יְהוָ֜ה בָּ⁠כֶ֗ם 1 Moses is speaking as if Yahweh’s anger were a fire that burns and destroys things. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “And Yahweh your God will be very angry with you” +11:17 om98 rc://*/ta/man/translate/figs-metonymy אַף 1 Here, **nose** represents anger. If it would be helpful in your language, you could use a body part from your language that is associated with anger or state the meaning plainly. Alternate translation: “the anger of” +11:17 x9gt rc://*/ta/man/translate/grammar-connect-words-phrases וְ⁠עָצַ֤ר אֶת־הַ⁠שָּׁמַ֨יִם֙ וְ⁠לֹֽא־יִהְיֶ֣ה מָטָ֔ר וְ⁠הָ֣⁠אֲדָמָ֔ה לֹ֥א תִתֵּ֖ן אֶת־יְבוּלָ֑⁠הּ וַ⁠אֲבַדְתֶּ֣ם מְהֵרָ֗ה מֵ⁠עַל֙ הָ⁠אָ֣רֶץ הַ⁠טֹּבָ֔ה 1 Moses is describing a chain of events that will happen as the result of disobedience. If there is no rain, then the crops will not grow. If the crops do not grow, then the people will die from starvation. If the connection between these statements is unclear, you may want to use connecting words to show the cause and effect relationships. Alternate translation: “And he will restrain the heavens so there will be no rain, then the land will not give its fruit, then you will perish quickly from off the good land” +11:17 a2a4 rc://*/ta/man/translate/figs-explicit וְ⁠עָצַ֤ר אֶת־הַ⁠שָּׁמַ֨יִם֙ וְ⁠לֹֽא־יִהְיֶ֣ה מָטָ֔ר 1 The implication is that Yahweh will keep the rain from falling from the sky. You could include this information if that would be helpful to your readers. Alternate translation: “And he will not let rain fall” +11:18-20 wma6 rc://*/ta/man/translate/figs-metaphor וּ⁠קְשַׁרְתֶּ֨ם אֹתָ֤⁠ם לְ⁠אוֹת֙ עַל־יֶדְ⁠כֶ֔ם וְ⁠הָי֥וּ לְ⁠טוֹטָפֹ֖ת בֵּ֥ין עֵינֵי⁠כֶֽם & וּ⁠כְתַבְתָּ֛⁠ם עַל־מְזוּז֥וֹת בֵּיתֶ֖⁠ךָ וּ⁠בִ⁠שְׁעָרֶֽי⁠ךָ 1 These verses could mean that the law was so important to remember that (1) Moses wanted the Israelites to physically write copies of the law. (2) Moses wanted the Israelites to remember the law, as if the law was written on their hand, between their eyes, their doorposts, and gates. See how you translated this in [6:8-9](../06/08.md). +11:18 bvp7 rc://*/ta/man/translate/figs-declarative וְ⁠שַׂמְתֶּם֙ & וּ⁠קְשַׁרְתֶּ֨ם 1 Moses is using the form **you shall** to give an instruction or command. If it would be helpful in your language, you could translate these words using a command or instruction form. Alternate translation: “And place … and bind” +11:18 q8ih rc://*/ta/man/translate/figs-metaphor וְ⁠שַׂמְתֶּם֙ אֶת־דְּבָרַ֣⁠י אֵ֔לֶּה עַל־לְבַבְ⁠כֶ֖ם וְ⁠עַֽל־נַפְשְׁ⁠כֶ֑ם 1 Moses is speaking as if **words** were objects and as if a person’s **heart** and **soul** were a container that one could place words into. Moses means that he wants the Israelites to remember and cherish Yahweh’s commands. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “And you shall cherish these words of mine in your heart and in your soul” +11:18 c5kb rc://*/ta/man/translate/figs-metonymy אֶת־דְּבָרַ֣⁠י אֵ֔לֶּה 1 Here, **words** represents Yahweh’s commands which Moses is repeating to the Israelites. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “these commands from Yahweh” +11:18 i4pl rc://*/ta/man/translate/figs-metonymy עַל־לְבַבְ⁠כֶ֖ם וְ⁠עַֽל־נַפְשְׁ⁠כֶ֑ם 1 Here, heart and soul could be: (1) terms that both refer to a person’s inner being that are used together for emphasis. Alternate translation: “on all your inner being” (2) terms that refer to different aspects of a person’s inner being. Alternate translation: “on all your being and on all your person” +11:18 gj3r rc://*/ta/man/translate/figs-metonymy וּ⁠קְשַׁרְתֶּ֨ם אֹתָ֤⁠ם לְ⁠אוֹת֙ עַל־יֶדְ⁠כֶ֔ם וְ⁠הָי֥וּ לְ⁠טוֹטָפֹ֖ת בֵּ֥ין עֵינֵי⁠כֶֽם 1 The implication is that Moses wants the Israelites to always have with them a reminder of Yahweh’s laws. The Israelites could write copies of the law small enough to tie around their hand as a sign. You could include this information if that would be helpful to your readers. See how you translated this in [6:8](..06/08.md). +11:18 d4s2 rc://*/ta/man/translate/translate-unknown לְ⁠טוֹטָפֹ֖ת 1 A **frontlet** is a type of decorative accessory, often used as a symbol of commitment, worn around the head. If your readers would not be familiar with this type of headwear, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “as a symbolic headband” +11:18 xfgl rc://*/ta/man/translate/figs-metonymy בֵּ֥ין עֵינֵי⁠כֶֽם 1 Here, the phrase **between your eyes** refers to the forehead. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “above your brow” +11:19 bkgt rc://*/ta/man/translate/figs-metaphor אֶת־בְּנֵי⁠כֶ֖ם 1 Here, **sons** means “children.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to your offspring” +11:19 yv8n rc://*/ta/man/translate/figs-merism בְּ⁠שִׁבְתְּ⁠ךָ֤ בְּ⁠בֵיתֶ֨⁠ךָ֙ וּ⁠בְ⁠לֶכְתְּ⁠ךָ֣ בַ⁠דֶּ֔רֶךְ 1 Here, Moses is referring to every place an Israelite would go in daily life by naming the parts that are at the extreme ends of it. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “wherever you are” +11:19 vrwa rc://*/ta/man/translate/figs-merism וּֽ⁠בְ⁠שָׁכְבְּ⁠ךָ֖ וּ⁠בְ⁠קוּמֶֽ⁠ךָ 1 Here, Moses is referring to all activities of daily life by naming the parts that are at the extreme ends of it. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and whatever you are doing” +11:20 f5zw rc://*/ta/man/translate/figs-explicit וּ⁠בִ⁠שְׁעָרֶֽי⁠ךָ 1 Here the word **gates** refer to city gates. In those days, homes did not have gates, so we know that Moses is referring to city gates. You could include this information if that would be helpful to your readers. Alternate translation: “and on the gates of your city” +11:21 h0nh rc://*/ta/man/translate/grammar-connect-logic-goal לְמַ֨עַן 1 Here, **so that** marks what follows as the goal or purpose of [verses 18-20](../11/18.md). Use a connector in your language that makes it clear that this is the purpose. +11:21 s3fj rc://*/ta/man/translate/figs-activepassive יִרְבּ֤וּ יְמֵי⁠כֶם֙ וִ⁠ימֵ֣י בְנֵי⁠כֶ֔ם 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “you and your children may live for a long time” +11:21 xtpr rc://*/ta/man/translate/figs-metaphor בְנֵי⁠כֶ֔ם 1 Here, **sons** means “descendants.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “your offspring” +11:21 pi2p rc://*/ta/man/translate/figs-metaphor לַ⁠אֲבֹתֵי⁠כֶ֖ם 1 Moses is using the term **fathers** to mean “ancestors.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to your forefathers” +11:21 kg7q rc://*/ta/man/translate/figs-simile כִּ⁠ימֵ֥י הַ⁠שָּׁמַ֖יִם עַל־הָ⁠אָֽרֶץ 1 Moses is saying that the lifespan of the Israelites would be equal to the length of time that the **heavens** exist **over the earth**. If it would be helpful in your language, you could state that explicitly. Alternate translation: “forever” +11:22 qq4s כִּי֩ 1 Here, Moses is using **For** to introduce blessings for obedience. If it would be helpful in your language, you could use a different word or phrase for introductions. Alternate translation: “Now” +11:22-23 q3vs rc://*/ta/man/translate/grammar-connect-condition-hypothetical אִם־שָׁמֹ֨ר תִּשְׁמְר֜וּ⁠ן אֶת־כָּל־הַ⁠מִּצְוָ֣ה הַ⁠זֹּ֗את אֲשֶׁ֧ר אָנֹכִ֛י מְצַוֶּ֥ה אֶתְ⁠כֶ֖ם לַ⁠עֲשֹׂתָ֑⁠הּ לְ⁠אַהֲבָ֞ה אֶת־יְהוָ֧ה אֱלֹהֵי⁠כֶ֛ם לָ⁠לֶ֥כֶת בְּ⁠כָל־דְּרָכָ֖י⁠ו וּ⁠לְ⁠דָבְקָה־בֽ⁠וֹ & וְ⁠הוֹרִ֧ישׁ יְהוָ֛ה אֶת־כָּל־הַ⁠גּוֹיִ֥ם הָ⁠אֵ֖לֶּה מִ⁠לִּ⁠פְנֵי⁠כֶ֑ם וִֽ⁠ירִשְׁתֶּ֣ם גּוֹיִ֔ם גְּדֹלִ֥ים וַ⁠עֲצֻמִ֖ים מִ⁠כֶּֽם 1 Moses is suggesting that this is a hypothetical condition, that Yahweh will only give the Israelites victory if they obey him. Use a natural form in your language for introducing a situation that could happen, as modeled by the UST. +11:22 nmys rc://*/ta/man/translate/figs-reduplication שָׁמֹ֨ר תִּשְׁמְר֜וּ⁠ן 1 The words **indeed keep** translate verbs that are repeated for emphasis. If your language can repeat words for emphasis, it would be appropriate to use that construction here in your translation. +11:22 xgm5 rc://*/ta/man/translate/figs-explicitinfo אָנֹכִ֛י מְצַוֶּ֥ה אֶתְ⁠כֶ֖ם לַ⁠עֲשֹׂתָ֑⁠הּ 1 The expression **I am commanding you to do them** contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. Alternate translation: “I am commanding you to do” +11:22 bh45 rc://*/ta/man/translate/figs-metaphor לָ⁠לֶ֥כֶת בְּ⁠כָל־דְּרָכָ֖י⁠ו 1 Here, **walk in all his ways** means “obey him.” Moses is speaking of Yahweh if people were physically walking in his footsteps. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to obey him” +11:22 e7rk rc://*/ta/man/translate/figs-metaphor וּ⁠לְ⁠דָבְקָה־בֽ⁠וֹ 1 Here Moses is speaking of having a good relationship with Yahweh as if a person were physically clinging to him. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and with him you shall maintain a good relationship” 11:23 zr2c rc://*/ta/man/translate/figs-metonymy all these nations from before you, and you will dispossess nations 0 Here “nations” represent the people groups already living in Canaan. Alternate translation: “all of these people groups from before you, and you will take the land from people groups” 11:23 u315 larger and mightier than yourselves 0 Although Israel’s army is smaller and weaker than the people groups living in Canaan, Yahweh will enable the people of Israel to defeat them. 11:24 v5q1 0 # General Information:\n\nMoses continues speaking to the people of Israel. From 92ac4bd8a62af8b03765a36c59a4f4a4c2198a84 Mon Sep 17 00:00:00 2001 From: tracypreslar Date: Thu, 3 Aug 2023 23:01:42 +0000 Subject: [PATCH 037/127] Merge tracypreslar-tc-create-1 into master by tracypreslar (#3435) --- tn_DEU.tsv | 57 +++++++++++++----------------------------------------- 1 file changed, 13 insertions(+), 44 deletions(-) diff --git a/tn_DEU.tsv b/tn_DEU.tsv index dd926d8470..cb328d5e2b 100644 --- a/tn_DEU.tsv +++ b/tn_DEU.tsv @@ -1,5 +1,5 @@ Reference ID Tags SupportReference Quote Occurrence Note -front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introduction\n\n### Outline of Deuteronomy\n\n- Moses’ first speech\n - Moses reminds Israel of how Yahweh guided them through the wilderness (1:1–3:29)\n - Moses appeals to Israel to obey the law of Yahweh (4:1–49)\n- Moses’ second speech\n - The Ten Commandments (5:1–10:22)\n - Rules and warnings from the Law (11:1–26:19)\n- Moses’ third speech\n - Instructions for entering Canaan (27:1–26)\n - Blessings for obeying and curses for disobeying (28:1–68)\n - The covenant renewed (29:1–30:20)\n - Last words of Moses, the Song of Moses, and his death (31:1–34:12)\n\n\n### What is the book of Deuteronomy about?\n\nIn the book of Deuteronomy, Moses repeats the laws of the covenant that God made with the people of Israel. The people of Israel were about to go into the Promised Land. Before they entered the land, Moses reminded them of what Yahweh did for them and what he expected from them. Moses warned the people about worshiping idols and no longer trusting Yahweh once they settled in the Promised Land. Yahweh promised to judge those who disobey him and to bless those who obey his law. (See: [[rc://*/tw/dict/bible/kt/covenant]])\n\n### How should the title of this book be translated?\n\nThe name “Deuteronomy” means “Second Law” or “the retelling of the Law.” Translators may decide on a title such as “A Repeat of the Law” or “Moses Explains the Law Again.” (See: [[rc://*/ta/man/translate/translate-names]])\n\n### Who wrote the book of Deuteronomy?\n\nThe writers of both the Old and New Testament present Moses as being very involved with writing the book of Deuteronomy. However, many scholars think that Joshua wrote chapter 34, which tells how Moses died.\n\n### What are the important features of the book of Deuteronomy?\n\nThe book contains a series of speeches that Moses gave to Israel before he died. He spoke these things just before the people entered the Promised Land. (See: [[rc://*/tw/dict/bible/kt/promisedland]])\n\n## Part 2: Important Religious and Cultural Concepts\n\n### Why did Yahweh command the Israelites to completely destroy the people who lived in the Promised Land?\n\nAs God prepared the Israelites to enter the Promised Land, he commanded them to completely destroy the Canaanite people who lived there. The Israelites would then not be tempted to join them and worship their false gods.\n\n## Part 3: Important Translation Issues\n\n### What is the role of God’s name in Deuteronomy?\n\nGod’s name is mentioned over 30 times in the book of Deuteronomy. The use of God’s name in this book usually represents God’s honor or fame. At other times in Deuteronomy, God’s name represents his presence. God said he would choose a place and make his name dwell there. This means God’s presence would be there. The people were to go to that place to worship him.\n\n### Can this book be translated before the rest of the Pentateuch?\n\nThe books of Genesis and Exodus help to explain what happens in Deuteronomy. For this reason, those books should be translated before the book of Deuteronomy.\n\n### Quotes in quotes\n\nSince this book consists of Moses’ speeches, many parts of this book are direct quotations. Within his speeches, Moses directly quotes what other people said. If it would be clearer in your language, you could translate or format these passages so that there are not quotations within a quotation. (See [[rc://*/ta/man/translate/figs-quotesinquotes]])\n\n### Second person plural\n\nIn this book, the second person pronoun “you” is plural unless otherwise noted. Moses is speaking to all of the Israelites at Horeb, so use the plural form in your translation if your language marks that distinction. (See [[rc://*/ta/man/translate/writing-pronouns]])\n\n### “Yahweh your God”\n\nThroughout this book, Moses refers to Yahweh as “your God” when he speaks to the Israelites. Moses is referring to the same God that he also worships. He is not distinguishing between the God of the Israelites and his own God. If it would be helpful in your language, you could clarify that this is the same God whom Moses worships. (See [[rc://*/ta/man/translate/figs-possession]])\n\n### Moses’ audience\n\nIn his speeches, Moses speaks to the Israelites who will enter into the land that Yahweh promised to give to them. Moses reminds them about events that happened to their ancestors and to them. If it would be helpful for your readers, you could state explicitly that Moses is talking about their ancestors, even when he directly addresses the living Israelites as “you.” (See [[rc://*/ta/man/translate/writing-pronouns]]) +front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introduction\n\n### Outline of Deuteronomy\n\n- Moses’ first speech\n - Moses reminds Israel of how Yahweh guided them through the wilderness (1:1–3:29)\n - Moses appeals to Israel to obey the law of Yahweh (4:1–49)\n- Moses’ second speech\n - The Ten Commandments (5:1–10:22)\n - Rules and warnings from the Law (11:1–26:19)\n- Moses’ third speech\n - Instructions for entering Canaan (27:1–26)\n - Blessings for obeying and curses for disobeying (28:1–68)\n - The covenant renewed (29:1–30:20)\n - Last words of Moses, the Song of Moses, and his death (31:1–34:12)\n\n\n### What is the book of Deuteronomy about?\n\nIn the book of Deuteronomy, Moses repeats the laws of the covenant that God made with the people of Israel. The people of Israel were about to go into the Promised Land. Before they entered the land, Moses reminded them of what Yahweh did for them and what he expected from them. Moses warned the people about worshiping idols and no longer trusting Yahweh once they settled in the Promised Land. Yahweh promised to judge those who disobey him and to bless those who obey his law. (See: [[rc://*/tw/dict/bible/kt/covenant]])\n\n### How should the title of this book be translated?\n\nThe name “Deuteronomy” means “Second Law” or “the retelling of the Law.” Translators may decide on a title such as “A Repeat of the Law” or “Moses Explains the Law Again.” (See: [[rc://*/ta/man/translate/translate-names]])\n\n### Who wrote the book of Deuteronomy?\n\nThe writers of both the Old and New Testament present Moses as being very involved with writing the book of Deuteronomy. However, many scholars think that Joshua wrote chapter 34, which tells how Moses died.\n\n### What are the important features of the book of Deuteronomy?\n\nThe book contains a series of speeches that Moses gave to Israel before he died. He spoke these things just before the people entered the Promised Land. (See: [[rc://*/tw/dict/bible/kt/promisedland]])\n\n## Part 2: Important Religious and Cultural Concepts\n\n### Why did Yahweh command the Israelites to completely destroy the people who lived in the Promised Land?\n\nAs God prepared the Israelites to enter the Promised Land, he commanded them to completely destroy the Canaanite people who lived there. The Israelites would then not be tempted to join them and worship their false gods.\n\n## Part 3: Important Translation Issues\n\n### What is the role of God’s name in Deuteronomy?\n\nGod’s name is mentioned over 30 times in the book of Deuteronomy. The use of God’s name in this book usually represents God’s honor or fame. At other times in Deuteronomy, God’s name represents his presence. God said he would choose a place and make his name dwell there. This means God’s presence would be there. The people were to go to that place to worship him.\n\n### Can this book be translated before the rest of the Pentateuch?\n\nThe books of Genesis and Exodus help to explain what happens in Deuteronomy. For this reason, those books should be translated before the book of Deuteronomy.\n\n### Quotes in quotes\n\nSince this book consists of Moses’ speeches, many parts of this book are direct quotations. Within his speeches, Moses directly quotes what other people said. If it would be clearer in your language, you could translate or format these passages so that there are not quotations within a quotation. (See [[rc://*/ta/man/translate/figs-quotesinquotes]])\n\n### “Yahweh your God”\n\nThroughout this book, Moses refers to Yahweh as “your God” when he speaks to the Israelites. Moses is referring to the same God that he also worships. He is not distinguishing between the God of the Israelites and his own God. If it would be helpful in your language, you could clarify that this is the same God whom Moses worships. (See [[rc://*/ta/man/translate/figs-possession]])\n\n### Moses’ audience\n\nIn his speeches, Moses speaks to the Israelites who will enter into the land that Yahweh promised to give to them. Moses reminds them about events that happened to their ancestors and to them. If it would be helpful for your readers, you could state explicitly that Moses is talking about their ancestors, even when he directly addresses the living Israelites as “you.” (See [[rc://*/ta/man/translate/writing-pronouns]])\n\n\n### “You shall”\nIn this book, the form **you shall** appears often when someone gives a command. While the form itself is not a command, it can be interpreted and translated as a command. If it would be helpful in your language, you could translate these words using a command or instruction form. (See [[rc://*/ta/man/translate/figs-declarative]]) 1:intro ggp9 0 # Deuteronomy 1 General Notes\n\n## Structure and Formatting\n\nThis chapter forms a continuation with the last chapter of the book of Numbers. In this chapter is Moses’ first speech to the Israelites. \n\n- vv. 1-4: Introduction\n- vv. 5-49: Moses reminds the Israelites of what happened to their ancestors in the wilderness\n - vv. 9-18: Moses chooses judges and military leaders\n - vv. 19-46: The Israelites send out spies to survey the land \n\n## Special Concepts in this Chapter\n\n### Yahweh’s victory\nThe chapter explains that Israel’s conquering of the Promised Land will be done by Yahweh. They are not to fear the people of Canaan but, instead, be obedient to Yahweh. Yahweh is bringing about his judgment upon the people of Canaan. (See: [[rc://*/tw/dict/bible/kt/promisedland]] and [[rc://*/tw/dict/bible/kt/judge]])\n\n### Possessing the land\n\nWhile the Promised Land belongs to Israel, they do not possess the land. Possessing the land is an important theme. Possessing the land depended on Israel’s faithfulness. (See: [[rc://*/tw/dict/bible/kt/faithful]])\n\n### Yahweh's presence\n\nIn verse 42, Yahweh says, “I will not be among you.” As God, Yahweh is everywhere and cannot be limited to a single space. In verse 42, Yahweh means that because of their rebellion, he will no longer be with the Israelites in a special way.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Quotes in quotes\n\nIn this chapter, Moses gives a speech and quotes what other people said. If it would be clearer in your language, you could translate or format this passage so that there are not quotations within quotations. (See [[rc://*/ta/man/translate/figs-quotesinquotes]])\n\n### Pronouns\n\nIn this chapter the second-person pronoun “you” is plural unless otherwise noted. Moses is speaking to all of the Israelites at Horeb, so use the plural form in your translation if your language marks that distinction.\n\n### “Yahweh your God”\n\nThroughout this chapter, Moses refers to Yahweh as “your God” when he speaks to the Israelites. Moses is referring to the same God that he also worships. He is not distinguishing between the God of the Israelites and his own God. If it would be helpful in your language, you could clarify that this is the same God that Moses worships. (See [[rc://*/ta/man/translate/figs-possession]])\n\n### Time Background\n\nIn his speech, Moses reminds the Israelites about what happened to their ancestors when they were camping at Mt. Sinai. Throughout his speech, Moses repeats the phrase “at that time” to refer to new topics that occur during that time period. If it would be helpful for your readers, you could state this information explicitly. (See: [[rc://*/ta/man/translate/writing-newevents]])\n 1:1 vb79 rc://*/ta/man/translate/translate-names ס֜וּף 1 The word **Suph** is the name of a place. It is uncertain where Suph is, but Suph could refer to the Red Sea. Alternate translation: “the Red Sea” 1:1 bg65 rc://*/ta/man/translate/translate-names תֹּ֛פֶל וְ⁠לָבָ֥ן וַ⁠חֲצֵרֹ֖ת וְ⁠דִ֥י זָהָֽב 1 These are the names of places. @@ -48,12 +48,11 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 1:15 s3vi rc://*/ta/man/translate/figs-explicit לְ⁠שִׁבְטֵי⁠כֶֽם 1 The implication is that Moses appointed leaders for each of the tribes of Israel. You could include this information if that would be helpful to your readers. Alternate translation: “from each of your tribes” 1:16 imou rc://*/ta/man/translate/figs-metaphor אֲחֵי⁠כֶם֙ & אָחִ֖י⁠ו 1 Here **brothers** and **brother** refer to any Israelite. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “your fellow Israelites … a fellow Israelite” 1:16 k0bw rc://*/ta/man/translate/figs-explicit שָׁמֹ֤עַ בֵּין אֲחֵי⁠כֶם֙ 1 Here, **Listen** means “listen to the evidence in a legal case.” The judge is **in between** each party involved in the case and will listen to each party. You could include this information if that would be helpful to your readers. Alternate translation: “Pay attention to the evidence from both sides of the legal case” -1:16 x7e5 rc://*/ta/man/translate/figs-declarative וּ⁠שְׁפַטְתֶּ֣ם 1 Here, the form of the word **judge** is not a command, but Moses is using the form to give an instruction or command. If it would be helpful in your language, you could translate these words using a command or instruction form. Alternate translation: “and you must decide” +1:16 x7e5 rc://*/ta/man/translate/figs-declarative וּ⁠שְׁפַטְתֶּ֣ם 1 See [book introduction](../front/intro.md) for more information about translating **should**. 1:16 rdg1 rc://*/ta/man/translate/figs-gendernotations אֲחֵי⁠כֶם֙ & אִ֥ישׁ & אָחִ֖י⁠ו & גֵּרֽ⁠וֹ 1 Although the terms **brother**, **man**, **his**, and **him** are masculine, Moses is using the words in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “your fellow Israelites … an Israelite … another Israelite … the foreigner with the Israelite” 1:16 z0ng rc://*/ta/man/translate/figs-explicitinfo בֵּֽין־אִ֥ישׁ וּ⁠בֵין־אָחִ֖י⁠ו וּ⁠בֵ֥ין גֵּרֽ⁠וֹ 1 Here, Moses repeats **between** to describe different types of relationships that could require judgment among the Israelites. The first relationship involves two Israelites. The second relationship involves an Israelite and a non-Israelite. If it would be helpful in your language, you could use a form that describes relationships between individuals. Alternate translation: “between a man and his brother, and also between a man and the foreigner with him” 1:17 k656 rc://*/ta/man/translate/figs-idiom לֹֽא־תַכִּ֨ירוּ פָנִ֜ים 1 Here, **recognize a face** is an idiom that means “show partiality.” If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “You shall not play favorites” or “You shall not show partiality” 1:17 wjfu rc://*/ta/man/translate/figs-abstractnouns בַּ⁠מִּשְׁפָּ֗ט & הַ⁠מִּשְׁפָּ֖ט 1 If your language does not use an abstract noun for the idea of **judgment**, you could express the same idea in another way. Alternate translation: “in the legal case … the result of the legal case” -1:17 p5iu rc://*/ta/man/translate/figs-declarative תִּשְׁמָע֔וּ⁠ן & תַּקְרִב֥וּ⁠ן 1 Here, the forms of **hear** and **bring** are not commands, but Moses is using the forms to give an instruction or command. If it would be helpful in your language, you could translate these words using a command or instruction form. Alternate translation: “hear … bring” 1:17 tw6h rc://*/ta/man/translate/figs-explicit תִּשְׁמָע֔וּ⁠ן 1 The implication is that the judges will **hear** legal cases. You could include this information if that would be helpful to your readers. Alternate translation: “you should hear legal cases” 1:17 l3vl rc://*/ta/man/translate/figs-merism כַּ⁠קָּטֹ֤ן כַּ⁠גָּדֹל֙ 1 Here, **small** and **great** refer to all of the Israelites by naming the parts that are at the extreme ends of Israelite society. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “all Israelites alike” 1:17 tl9s rc://*/ta/man/translate/figs-nominaladj כַּ⁠קָּטֹ֤ן כַּ⁠גָּדֹל֙ 1 Moses is using the adjectives **small** and **great** as nouns to mean small people and great people. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “small people and great people” @@ -169,10 +168,9 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 2:4 u7cl rc://*/ta/man/translate/figs-possession בִּ⁠גְבוּל֙ אֲחֵי⁠כֶ֣ם 1 Here, Yahweh is using the possessive form to describe **the border** around the land that is occupied by the **brothers** of the Israelites. If your language would not use the possessive form for this, you could use a comparable expression. Alternate translation: “into the land occupied by your brothers” 2:4 trl3 rc://*/ta/man/translate/figs-explicit אֲחֵי⁠כֶ֣ם בְּנֵי־עֵשָׂ֔ו 1 The Israelites are descendants of Jacob, who was Esau's brother. The Israelites and the **sons of Esau** are all descendants of Isaac. You could include this information if that would be helpful to your readers. Alternate translation: “your relatives, the sons of Esau” 2:4 zvqh rc://*/ta/man/translate/figs-metaphor אֲחֵי⁠כֶ֣ם בְּנֵי 1 Here, **brothers** means “relatives” and **sons** means “descendants.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “your relatives, the offspring of” -2:4 hlaq rc://*/ta/man/translate/figs-declarative וְ⁠נִשְׁמַרְתֶּ֖ם מְאֹֽד 1 Here, the form of **you should be exceedingly on guard** is not a command form, but Yahweh is using the phrase to give an instruction or command. If it would be helpful in your language, you could translate these words using a command or instruction form. Alternate translation: “Be exceedingly on guard!” +2:4 hlaq rc://*/ta/man/translate/figs-declarative וְ⁠נִשְׁמַרְתֶּ֖ם מְאֹֽד 1 See the [book introduction](../front/intro.md) for more infromation about translating **shall**. Alternate translation: “Be exceedingly on guard!” 2:5 mzpa rc://*/ta/man/translate/grammar-connect-logic-result אַל־תִּתְגָּר֣וּ בָ֔⁠ם כִּ֠י לֹֽא־אֶתֵּ֤ן לָ⁠כֶם֙ מֵֽ⁠אַרְצָ֔⁠ם עַ֖ד מִדְרַ֣ךְ כַּף־רָ֑גֶל כִּֽי־יְרֻשָּׁ֣ה לְ⁠עֵשָׂ֔ו נָתַ֖תִּי אֶת־הַ֥ר שֵׂעִֽיר 1 If it would be more natural in your language, you could change the order of these phrases, since the last phrase gives the reason for the result that the first phrase describes. Alternate translation: “I have given Mount Seir to Esau, so I will not give you any of their land, even as little as a step of the sole of a foot, so you shall not fight them” 2:5 h7uv rc://*/ta/man/translate/grammar-connect-logic-result כִּ֠י 1 Here, the word **for** introduces the reason why the Israelites **shall not fight** the descendants of Esau. If it would be helpful in your language, you could use a different a word or phrase that introduces a reason. Alternate translation: “since” -2:5 y52q rc://*/ta/man/translate/figs-declarative אַל־תִּתְגָּר֣וּ בָ֔⁠ם 1 Here, the form of **You shall not fight them** is not a command form, but Yahweh is using the phrase to give an instruction or command. If it would be helpful in your language, you could translate these words using a command or instruction form. Alternate translation: “Do not fight them” 2:5 e5j7 עַ֖ד מִדְרַ֣ךְ כַּף־רָ֑גֶל 1 Alternate translation: “even as little as the length of a footstep” 2:5 m4jy rc://*/ta/man/translate/figs-metonymy לְ⁠עֵשָׂ֔ו 1 Yahweh is using **Esau** to represent Esau and all of his descendants. If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: “to Esau and his offspring” 2:6 rd6v rc://*/ta/man/translate/figs-explicitinfo אֹ֣כֶל תִּשְׁבְּר֧וּ מֵֽ⁠אִתָּ֛⁠ם בַּ⁠כֶּ֖סֶף וַ⁠אֲכַלְתֶּ֑ם וְ⁠גַם־מַ֜יִם תִּכְר֧וּ מֵ⁠אִתָּ֛⁠ם בַּ⁠כֶּ֖סֶף וּ⁠שְׁתִיתֶֽם 1 This verse contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the verse. Alternate translation: “You will buy food from them, and also, you will purchase water from them” @@ -187,7 +185,6 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 2:8 ctw5 rc://*/ta/man/translate/translate-names מֵ⁠אֵילַ֖ת וּ⁠מֵ⁠עֶצְיֹ֣ן גָּ֑בֶר 1 The words **Elath** and **Ezion Geber** are the names of cities. 2:8 lbh3 rc://*/ta/man/translate/figs-explicit וַ⁠נֵּ֨פֶן֙ 1 The implication is that the Israelites **turned** away from the area where the descendants of Esau lived. You could include this information if that would be helpful to your readers. Alternate translation: “And we turned away from their land” 2:9 jttu rc://*/ta/man/translate/figs-parallelism אֶל־תָּ֨צַר֙ אֶת־מוֹאָ֔ב וְ⁠אַל־תִּתְגָּ֥ר בָּ֖⁠ם מִלְחָמָ֑ה 1 These two clauses mean basically the same thing. The second clause emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the clauses with a word that shows that the second clause is repeating the first one, not saying something additional. Alternate translation: “You shall not trouble Moab or fight against them in battle” -2:9 g8pa rc://*/ta/man/translate/figs-declarative אֶל־תָּ֨צַר֙ & וְ⁠אַל־תִּתְגָּ֥ר 1 Yahweh is using the form **you shall** to give an instruction or command. If it would be helpful in your language, you could translate these words using a command or instruction form. Alternate translation: “Do not trouble … and do not fight” 2:9 ftp7 rc://*/ta/man/translate/figs-metonymy מוֹאָ֔ב 1 The word **Moab** represents the people of Moab. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “the people of Moab” 2:9 j20t rc://*/ta/man/translate/grammar-connect-logic-result כִּ֠י 1 Here, the word **for** introduces the reason why the Israelites shall not fight the people of Moab. If it would be helpful in your language, you could use a different word or phrase that introduces a reason. Alternate translation: “since” 2:9 gsfb rc://*/ta/man/translate/figs-explicitinfo כִּ֠י לֹֽא־אֶתֵּ֨ן לְ⁠ךָ֤ מֵֽ⁠אַרְצ⁠וֹ֙ יְרֻשָּׁ֔ה כִּ֣י לִ⁠בְנֵי־ל֔וֹט נָתַ֥תִּי אֶת־עָ֖ר יְרֻשָּֽׁה 1 The expression to **give** someone's **land** as **a possession** contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. Alternate translation: “For I will not give to you from his land, because I have given Ar to the sons of Lot” @@ -227,7 +224,6 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 2:19 aj03 rc://*/ta/man/translate/figs-metaphor בְּנֵ֣י & בְּנֵי & לִ⁠בְנֵי 1 Here, **sons** means “descendants.” Although the term **sons** is masculine, Moses is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the people of” 2:19 esqk rc://*/ta/man/translate/grammar-connect-logic-result כִּ֣י 1 Here, the word **for** introduces the reason why the Israelites **shall not fight** the descendants of Esau. If it would be helpful in your language, you could use a different a word or phrase that introduces a reason. Alternate translation: “since” 2:19 skvn rc://*/ta/man/translate/figs-parallelism אַל־תְּצֻרֵ֖⁠ם וְ⁠אַל־תִּתְגָּ֣ר בָּ֑⁠ם 1 These two phrases mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the phrases with a word other than **and** in order to show that the second phrase is repeating the first one, not saying something additional. Alternate translation: “You shall not trouble them, indeed, you shall not fight them” -2:19 spp1 rc://*/ta/man/translate/figs-declarative אַל־תְּצֻרֵ֖⁠ם וְ⁠אַל־תִּתְגָּ֣ר בָּ֑⁠ם 1 Yahweh is using the form **you shall** to give an instruction or command. If it would be helpful in your language, you could translate these words using a command or instruction form. Alternate translation: “Do not trouble them and do not fight them” 2:19 iice rc://*/ta/man/translate/grammar-connect-logic-result לֹֽא־אֶ֠תֵּן מֵ⁠אֶ֨רֶץ בְּנֵי־עַמּ֤וֹן לְ⁠ךָ֙ יְרֻשָּׁ֔ה כִּ֥י לִ⁠בְנֵי־ל֖וֹט נְתַתִּ֥י⁠הָ יְרֻשָּֽׁה 1 If it would be more natural in your language, you could reverse the order of these phrases since the second phrase gives the reason for the result that the first phrase describes. Alternate translation: “I have given the land to the sons of Lot as a possession, so I will not give to you from it as a possession” 2:19 ra5l rc://*/ta/man/translate/figs-explicitinfo לֹֽא־אֶ֠תֵּן מֵ⁠אֶ֨רֶץ בְּנֵי־עַמּ֤וֹן לְ⁠ךָ֙ יְרֻשָּׁ֔ה כִּ֥י לִ⁠בְנֵי־ל֖וֹט נְתַתִּ֥י⁠הָ יְרֻשָּֽׁה 1 The expression to **give** someone's **land** as **a possession** contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. Alternate translation: “I will not give to you from the land of the sons of Ammon, because I have given it to the sons of Lot” 2:20 n15r rc://*/ta/man/translate/figs-activepassive אֶֽרֶץ־רְפָאִ֥ים תֵּחָשֵׁ֖ב אַף־הִ֑וא 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “Also, people refer to it as a land of the Rephaim” @@ -321,7 +317,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 3:1 ki4h rc://*/ta/man/translate/figs-possession עַמּ֛⁠וֹ 1 Moses is using the possessive form to describe **people** whom King Og leads. If your language would not use the possessive form for this, you could use a comparable phrase to describe the relationship between Og and the **people**. Alternate translation: “the people whom King Og led” 3:1 v626 rc://*/ta/man/translate/translate-names אֶדְרֶֽעִי 1 The word **Edrei** is the name of a city. See how you translated it in [1:4](../01/04.md). 3:2 hn64 rc://*/ta/man/translate/figs-synecdoche אֵלַ⁠י֙ & אַל־תִּירָ֣א & בְ⁠יָדְ⁠ךָ֞ & וְ⁠עָשִׂ֣יתָ & עָשִׂ֗יתָ 1 \n\nHere, the singular pronouns **me**, **you**, and **your** refer to Moses. Yahweh is speaking to Moses, but he is giving commands to all of the Israelites. If this is not clear to your readers, you could use plural forms of the pronoun. Alternate translation: “to us, ‘You shall not fear … into your hands. And you will do … you did” -3:2 a2ly rc://*/ta/man/translate/figs-declarative אַל־תִּירָ֣א 1 Here, the form of **fear** is not a command, but Yahweh is using the form to give an instruction or a command. If it would be helpful in your language, you could translate these words using a command or instruction form. Alternate translation: “Do not fear” +3:2 a2ly rc://*/ta/man/translate/figs-declarative אַל־תִּירָ֣א 1 See the [book introduction](../front/intro.md) for more infromation about translating **shall**. Alternate translation: “Do not fear” 3:2 w3dp rc://*/ta/man/translate/writing-pronouns אֹת֔⁠וֹ & אֹת֛⁠וֹ & עַמּ֖⁠וֹ & אַרְצ֑⁠וֹ & לּ֔⁠וֹ 1 Here, the words **him** and **his** refer back to Og in the previous verse. If this is not clear for your readers, you could use the person's name here. Alternate translation: “Og … Og … his people … his land … to him” 3:2 dgpy rc://*/ta/man/translate/grammar-connect-logic-result כִּ֣י 1 The word translated as **for** indicates that what follows is a reason for what came before. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation: “this is because” 3:2 tvji rc://*/ta/man/translate/figs-metonymy בְ⁠יָדְ⁠ךָ֞ 1 Here, the word **hand** means “power” or “control.” If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “under your control” @@ -412,7 +408,6 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 3:25 qg4d rc://*/ta/man/translate/writing-politeness נָּ֗א 1 The word translated as **please** here is a term used in polite requests. If it would be helpful for your readers, you could use an equivalent expression for making a polite request. 3:25 c8zq rc://*/ta/man/translate/figs-explicit בְּ⁠עֵ֣בֶר הַ⁠יַּרְדֵּ֑ן 1 The implication is that the land **across the Jordan** is on the west side. When Moses spoke these words to Yahweh, he was east of the Jordan River in Moab. Alternate translation: “is west of the Jordan River.” 3:26 p3zp rc://*/ta/man/translate/figs-explicit וַ⁠יִּתְעַבֵּ֨ר יְהוָ֥ה בִּ⁠י֙ לְמַ֣עַנְ⁠כֶ֔ם 1 This refers to [Numbers 20](Num/20/10.md), when Moses, because he was angry with the people of Israel, disobeyed what Yahweh told him to do. The Israelite people complained that they did not have water in the wilderness. Yahweh told Moses to speak to the rock so water would come out, but Moses disobeyed Yahweh and struck the rock with his staff. As a result, Yahweh promised that Moses would not enter the land. -3:26 s3s3 rc://*/ta/man/translate/figs-declarative אַל־תּ֗וֹסֶף 1 Yahweh is using the form **you shall** to give an instruction or command. If it would be helpful in your language, you could translate these words using a command or instruction form. Alternate translation: “do not continue” 3:27 s4i8 rc://*/ta/man/translate/figs-metonymy רֹ֣אשׁ 1 Here, **head** represents the top of something. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “the peak of” 3:27 qm9b rc://*/ta/man/translate/translate-names הַ⁠פִּסְגָּ֗ה 1 The word **Pisgah** is the name of a mountain. See how you translated this is in [verse 17](../03/17.md). 3:27 rbsz rc://*/ta/man/translate/figs-idiom וְ⁠שָׂ֥א עֵינֶ֛י⁠ךָ 1 Here, the term **lift up your eyes** means “look.” If this phrase does not have that meaning in your language, you could use an expression from your language that does have this meaning or state the meaning plainly. Alternate translation: “and gaze” @@ -442,7 +437,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 4:5 bis8 rc://*/ta/man/translate/figs-distinguish אֱלֹהָ֑⁠י 1 Here, Moses refers to Yahweh as **my God** in order to emphasize that he himself worships and obeys Yahweh. He does not mean that he is the only one who worships Yahweh. If this would not be clear for your readers, you could use an equivalent expression to describe Moses’ relationship with Yahweh. Alternate translation, adding a comma after Yahweh: “, the God whom I worship,” 4:5 v63r rc://*/ta/man/translate/figs-explicitinfo בָּאִ֥ים שָׁ֖מָּ⁠ה לְ⁠רִשְׁתָּֽ⁠הּ 1 The expression **going into to possess it** contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. Alternate translation: “are going into to possess” 4:6 zr9k rc://*/ta/man/translate/figs-doublet וּ⁠שְׁמַרְתֶּם֮ וַ⁠עֲשִׂיתֶם֒ 1 The terms **keep** and **do** mean similar things. Moses is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “And you shall carefully do them” -4:6 fau5 rc://*/ta/man/translate/figs-declarative וּ⁠שְׁמַרְתֶּם֮ וַ⁠עֲשִׂיתֶם֒ 1 Moses is using the form **you shall** to give an instruction or command. If it would be helpful in your language, you could translate these words using a command or instruction form. Alternate translation: “And keep and do them” +4:6 fau5 rc://*/ta/man/translate/figs-declarative וּ⁠שְׁמַרְתֶּם֮ וַ⁠עֲשִׂיתֶם֒ 1 See the [book introduction](../front/intro.md) for more infromation about translating **shall**. Alternate translation: “And keep and do them” 4:6 ce6l rc://*/ta/man/translate/grammar-connect-logic-result כִּ֣י 1 The word translated as **for** indicates that what follows is a reason for what came before. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation: “because” 4:6 bhy7 rc://*/ta/man/translate/figs-abstractnouns חָכְמַתְ⁠כֶם֙ וּ⁠בִ֣ינַתְ⁠כֶ֔ם 1 If your language does not use an abstract noun for the ideas of **wisdom** and **understanding**, you can express the same ideas in another way. Alternate translation: “is how you can act wisely and with understanding” 4:6 di77 rc://*/ta/man/translate/figs-doublet חָכְמַתְ⁠כֶם֙ וּ⁠בִ֣ינַתְ⁠כֶ֔ם & חָכָ֣ם וְ⁠נָב֔וֹן 1 The terms **wisdom** and **understanding** mean similar things. Moses is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “is your great wisdom … very wise” @@ -584,14 +579,12 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 4:38 q3n0 rc://*/ta/man/translate/figs-explicit לַ⁠הֲבִֽיאֲ⁠ךָ֗ 1 The implication is that Yahweh will use his power to **bring** the Israelites into the land. You could include this information if that would be helpful to your readers. Alternate translation: “to bring you into the land” 4:38 n4e6 rc://*/ta/man/translate/figs-explicit כַּ⁠יּ֥וֹם הַ⁠זֶּֽה 1 The implication is that the land still belongs to the Israelites at the time when Moses is speaking to the Israelites. You could include this information if that would be helpful to your readers. Alternate translation: “as it belongs to you now, even as I speak to you” 4:39 esi7 rc://*/ta/man/translate/figs-youcrowd וְ⁠יָדַעְתָּ֣ & וַ⁠הֲשֵׁבֹתָ֮ & לְבָבֶ⁠ךָ֒ 1 Even though Moses is speaking to all the Israelites, **you** and **your** are singular in this verse. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. -4:39 a1nn rc://*/ta/man/translate/figs-declarative וְ⁠יָדַעְתָּ֣ & וַ⁠הֲשֵׁבֹתָ֮ 1 Moses is using the form **you shall** to give an instruction or command. If it would be helpful in your language, you could translate these words using a command or instruction form. Alternate translation: “And know … and return it” 4:39 sp48 rc://*/ta/man/translate/figs-parallelism וְ⁠יָדַעְתָּ֣ הַ⁠יּ֗וֹם וַ⁠הֲשֵׁבֹתָ֮ אֶל־לְבָבֶ⁠ךָ֒ 1 These two phrases mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the phrases with a word other than **and** in order to show that the second phrase is repeating the first one, not saying something additional. Alternate translation: “And you shall know today, indeed, you shall return it to your heart” 4:39 v9br rc://*/ta/man/translate/figs-metaphor וְ⁠יָדַעְתָּ֣ 1 Here **know** means “think about.” Moses is speaking of thinking about something as if that were knowing it. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “And you shall consider” 4:39 ufg5 rc://*/ta/man/translate/figs-idiom וַ⁠הֲשֵׁבֹתָ֮ אֶל־לְבָבֶ⁠ךָ֒ 1 Here, **return to your heart** is an idiom that means “think about.” If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “and you shall call it to mind” or “and think about it” 4:39 f524 rc://*/ta/man/translate/figs-merism בַּ⁠שָּׁמַ֣יִם מִ⁠מַּ֔עַל וְ⁠עַל־הָ⁠אָ֖רֶץ מִ⁠תָּ֑חַת 1 Here, Moses is referring to the whole universe by naming the parts that are at the extreme ends of it. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “everywhere” 4:40 w9d5 rc://*/ta/man/translate/figs-youcrowd וְ⁠שָׁמַרְתָּ֞ & מְצַוְּ⁠ךָ֙ & לְ⁠ךָ֔ וּ⁠לְ⁠בָנֶ֖י⁠ךָ אַחֲרֶ֑י⁠ךָ & תַּאֲרִ֤יךְ & אֱלֹהֶ֛י⁠ךָ & לְ⁠ךָ֖ 1 Even though Moses is speaking to all the Israelites, **you** and **your** are singular in this verse. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. 4:40 xgha rc://*/ta/man/translate/figs-metaphor וְ⁠שָׁמַרְתָּ֞ 1 Here the word **keep** means “obey.” Moses is speaking of commandments as if they were physical objects that one could **keep** in one's possession. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “And you shall obey” -4:40 v8k4 rc://*/ta/man/translate/figs-declarative וְ⁠שָׁמַרְתָּ֞ 1 Moses is using the form **you shall** to give an instruction or command. If it would be helpful in your language, you could translate these words using a command or instruction form. Alternate translation: “And keep” 4:40 e877 rc://*/ta/man/translate/figs-doublet חֻקָּ֣י⁠ו וְ⁠אֶת־מִצְוֺתָ֗י⁠ו 1 The terms **statutes** and **commandments** mean similar things. Moses is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “his important statutes” 4:40 nx43 rc://*/ta/man/translate/figs-metaphor וּ⁠לְ⁠בָנֶ֖י⁠ךָ 1 Here, **sons** means “descendants.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and for your offspring” 4:40 c3aw rc://*/ta/man/translate/figs-metaphor תַּאֲרִ֤יךְ יָמִים֙ עַל־הַ֣⁠אֲדָמָ֔ה 1 The implication is that if the Israelites obey Yahweh, they **will prolong** the **days** in which they live **in the land**. Moses is speaking of time as if it were something over which man could exercise control, to **prolong** it. You could include this information if it would be helpful for your readers. See how you translated this concept in [verse 26](../04/26.md). Alternate translation: “you may live in the land for many generations” @@ -624,7 +617,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 4:48 vyn6 rc://*/ta/man/translate/translate-names שִׂיאֹ֖ן & חֶרְמֽוֹן 1 The words **Sion** and **Hermon** are different names for the same mountain. The word **Sion** is another spelling of “Sirion” ([3:9](../03/09.md)). You could keep the same spelling for both occurrences if it would be clearer for your readers. For **Hermon**, see how you translated that name in [3:8](../03/08.md). 4:49 l26x rc://*/ta/man/translate/figs-idiom תַּ֖חַת אַשְׁדֹּ֥ת 1 The phrase **under the slopes of** means “at the base of” when referring to a mountain. If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. See how you translated this in [3:17](../03/17.md). 4:49 x6zf rc://*/ta/man/translate/translate-names הַ⁠פִּסְגָּֽה 1 The word **Pisgah** is the name of a mountain. See how you translated it in [3:17](../03/17.md). -5:intro xsp1 0 # Deuteronomy 5 General Notes\n\n## Outline\n- vv.1-4: Moses reminds the Israelites that Yahweh made a covenant with them on Mount Sina\n- vv. 5-21: Moses repeats the Ten Commandments\n- vv. 22-33: Moses reminds the Israelites that he spoke to Yahweh on their behalf because they feared Yahweh\n\n## Structure and Formatting\n\nSome translations set each of the commandments in the list of Ten Commandments in 5:7–21 farther to the right on the page than the rest of the text. The ULT uses a separate paragraph for each commandment.\n\n## Special Concepts in this Chapter\n\n### Ten Commandments\n\nThis chapter repeats the material of Exodus 20. That material is known as the Ten Commandments.\n\n## Other Translation Issues\n\n### Metaphors and idioms\n\nMoses uses metaphors and idioms to instruct the people to follow the law of Moses. This is because it is very important to follow these laws. (See: [[rc://*/tw/dict/bible/kt/lawofmoses]] and [[rc://*/ta/man/translate/figs-metaphor]] and [[rc://*/ta/man/translate/figs-idiom]])\n\n\n### Second-person pronouns\n\nWhen Moses speaks to the Israelites, he uses the second-person plural “you.” When Yahweh tells his law to Moses, he uses the second-person singular “you” because Yahweh is directly addressing Moses. The law is for all of the Israelites, so if it would be helpful for your readers, you could use the plural forms of the pronoun in the law.\n\n\n### You Shall\nIn the Ten Commandments, Yahweh uses the form “you shall” to give commands. If it would be helpful in your language, you could translate these words using a command or instruction form. (See: [[rc://*/ta/man/translate/figs-declarative]]) +5:intro xsp1 0 # Deuteronomy 5 General Notes\n\n## Outline\n- vv.1-4: Moses reminds the Israelites that Yahweh made a covenant with them on Mount Sina\n- vv. 5-21: Moses repeats the Ten Commandments\n- vv. 22-33: Moses reminds the Israelites that he spoke to Yahweh on their behalf because they feared Yahweh\n\n## Structure and Formatting\n\nSome translations set each of the commandments in the list of Ten Commandments in 5:7–21 farther to the right on the page than the rest of the text. The ULT uses a separate paragraph for each commandment.\n\n## Special Concepts in this Chapter\n\n### Ten Commandments\n\nThis chapter repeats the material of Exodus 20. That material is known as the Ten Commandments.\n\n## Other Translation Issues\n\n### Metaphors and idioms\n\nMoses uses metaphors and idioms to instruct the people to follow the law of Moses. This is because it is very important to follow these laws. (See: [[rc://*/tw/dict/bible/kt/lawofmoses]] and [[rc://*/ta/man/translate/figs-metaphor]] and [[rc://*/ta/man/translate/figs-idiom]])\n\n\n### Second-person pronouns\n\nWhen Moses speaks to the Israelites, he uses the second-person plural “you.” When Yahweh tells his law to Moses, he uses the second-person singular “you” because Yahweh is directly addressing Moses. The law is for all of the Israelites, so if it would be helpful for your readers, you could use the plural forms of the pronoun in the law.\n 5:1 zd9l rc://*/ta/man/translate/figs-metaphor וַ⁠יִּקְרָ֣א מֹשֶׁה֮ אֶל־כָּל־יִשְׂרָאֵל֒ 1 Here the word **called** means “summoned.” The writer is speaking as if calling someone is the same as summoning them. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Then Moses commanded all Israel to come” 5:1 kvw4 rc://*/ta/man/translate/figs-metonymy יִשְׂרָאֵל֒ & יִשְׂרָאֵל֙ 1 Here **Israel** refers to all the Israelites. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternative translation: “the Israelites … Israelites” 5:1 d5qb rc://*/ta/man/translate/writing-quotations וַ⁠יֹּ֣אמֶר 1 Here, the phrase **and said** introduces direct speech. Moses is beginning his second speech to the Israelites. Consider natural ways of doing that in your own language. @@ -650,7 +643,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 5:6 fbu5 rc://*/ta/man/translate/figs-metaphor מִ⁠בֵּ֥ית עֲבָדִֽים 1 Yahweh speaks of Egypt as if it were a **house** where people keep slaves. See how you translated this in [Exodus 13:3](Exo/13/03.md). If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “from the place where you were slaves” 5:6 fpyz rc://*/ta/man/translate/figs-abstractnouns עֲבָדִֽים 1 If your language does not use an abstract noun for the idea of **slavery**, you can express the idea behind **slavery** in another way. Alternative translation: “forced labor” 5:7 pa85 0 Alternate translation: “You must not worship any other gods besides me” -5:7 f42x rc://*/ta/man/translate/figs-declarative לֹא־יִהְיֶ֥ה לְ⁠ךָ֛ 1 Yahweh is using the form **shall** to give an instruction or command here and in the rest of the Ten Commandments. If it would be helpful in your language, you could translate these words using a command or instruction form. See the Chapter Introduction for more information. Alternate translation: “Do not have” +5:7 f42x rc://*/ta/man/translate/figs-declarative לֹא־יִהְיֶ֥ה לְ⁠ךָ֛ 1 See the [book introduction](../front/intro.md) for more infromation about translating **shall**. Alternate translation: “Do not have” 5:7 y3yg rc://*/ta/man/translate/figs-metonymy עַל־פָּנָֽ⁠יַ 1 Here, **face** represents the presence of Yahweh. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “besides me” 5:8 nzor rc://*/ta/man/translate/figs-abstractnouns כָּל־תְּמוּנָ֔ה 1 \nIf your language does not use an abstract noun for the idea of **likeness**, you can express the same idea in another way. Alternate translation: “anything looking like something” 5:8 bs7n rc://*/ta/man/translate/figs-merism בַּ⁠שָּׁמַ֨יִם֙ מִ⁠מַּ֔עַל וַ⁠אֲשֶׁ֥ר בָּ⁠אָ֖רֶץ מִ⁠תָּ֑חַת וַ⁠אֲשֶׁ֥ר בַּ⁠מַּ֖יִם מִ⁠תַּ֥חַת לָ⁠אָֽרֶץ 1 \n\nThis list refers to anything in the universe. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “is in the universe” @@ -668,7 +661,6 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 5:13 p3yg rc://*/ta/man/translate/figs-explicit מְלַאכְתֶּֽ⁠ךָ 1 The implication is that the Israelites do **work** for six days, including any responsibilities, jobs, or duties that are required in daily life. You could include this information if that would be helpful to your readers. Alternate translation: “your labor” or “your tasks” 5:14 cx31 rc://*/ta/man/translate/translate-ordinal וְ⁠י֨וֹם֙ הַ⁠שְּׁבִיעִ֔י 1 If your language does not use ordinal numbers, you can use cardinal numbers here. Alternate translation: “but day seven” or “but day 7” 5:14 po5z rc://*/ta/man/translate/figs-metonymy בִּ⁠שְׁעָרֶ֔י⁠ךָ 1 Here, **gates** represents the border of a town or city. Anyone who was inside the gates was part of the community. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “is within your community” -5:15 x69h rc://*/ta/man/translate/figs-declarative וְ⁠זָכַרְתָּ֗ 1 Moses is using the form **you shall** to give an instruction or command. If it would be helpful in your language, you could translate these words using a command or instruction form. Alternate translation: “And remember” 5:15 ls4c rc://*/ta/man/translate/figs-doublet בְּ⁠יָ֥ד חֲזָקָ֖ה וּ⁠בִ⁠זְרֹ֣עַ נְטוּיָ֑ה 1 The terms **mighty hand** and **outstretched arm** mean similar things. Moses is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “and by very great power” 5:15 n9t4 rc://*/ta/man/translate/figs-metonymy בְּ⁠יָ֥ד חֲזָקָ֖ה 1 Here the word **hand** represents God’s power. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “by a mighty power” 5:15 knso rc://*/ta/man/translate/figs-metaphor וּ⁠בִ⁠זְרֹ֣עַ נְטוּיָ֑ה 1 Here, **arm** refers to Yahweh’s power. Moses speaks of stretching out an **arm** as if it were using power. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and by great strength” @@ -716,11 +708,9 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 5:31 fiot rc://*/ta/man/translate/figs-explicit וְ⁠עָשׂ֣וּ 1 The implication is that Yahweh wants Moses to teach the Israelites his commandments so that the Israelites will follow them. You could include this information if that would be helpful to your readers. Alternate translation: “so that they will do them” 5:31 hq4a rc://*/ta/man/translate/figs-explicitinfo בָ⁠אָ֔רֶץ אֲשֶׁ֧ר אָנֹכִ֛י נֹתֵ֥ן לָ⁠הֶ֖ם לְ⁠רִשְׁתָּֽ⁠הּ 1 The expression **the land that I am giving to them to possess it** contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. Alternate translation: “in the land that I am giving to them” 5:32 kyg9 rc://*/ta/man/translate/writing-quotations וּ⁠שְׁמַרְתֶּ֣ם לַ⁠עֲשׂ֔וֹת כַּ⁠אֲשֶׁ֥ר צִוָּ֛ה יְהוָ֥ה אֱלֹהֵי⁠כֶ֖ם אֶתְ⁠כֶ֑ם לֹ֥א תָסֻ֖רוּ יָמִ֥ין וּ⁠שְׂמֹֽאל׃ 1 Moses has finished quoting what Yahweh said. This verse continues Moses’ speech to the Israelites. Consider natural ways of reintroducing a speaker of direct quotations in your language. Alternate translation: “Then Moses said to the Israelites,” -5:32 weq5 rc://*/ta/man/translate/figs-declarative וּ⁠שְׁמַרְתֶּ֣ם 1 Moses is using the form **you shall** to give an instruction or command. If it would be helpful in your language, you could translate these words using a command or instruction form. Alternate translation: “And keep them” 5:32 sqy8 rc://*/ta/man/translate/figs-idiom לֹ֥א תָסֻ֖רוּ יָמִ֥ין וּ⁠שְׂמֹֽאל 1 Here, **turn aside, right nor left** is an idiom that means “disobey.” If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “Do not get off track” or “Do not disobey” 5:33 ype4 rc://*/ta/man/translate/figs-metaphor וְ⁠הַאֲרַכְתֶּ֣ם יָמִ֔ים 1 The expression "long **days**" is a metaphor for a long life. See how you translated this in [Deuteronomy 4:40](../04/40.md). Alternate translation: “be able to live a long time” 5:33 mteg rc://*/ta/man/translate/figs-metaphor בְּ⁠כָל־הַ⁠דֶּ֗רֶךְ אֲשֶׁ֨ר צִוָּ֜ה יְהוָ֧ה אֱלֹהֵי⁠כֶ֛ם אֶתְ⁠כֶ֖ם תֵּלֵ֑כוּ 1 Here Moses is speaking of commandments as if they were a road and as if obeying commandments was like walking on the road. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “All the commandments that Yahweh your God has commanded you, you shall obey” -5:33 geoj rc://*/ta/man/translate/figs-declarative תֵּלֵ֑כוּ 1 Moses is using the form **you shall** to give an instruction or command. If it would be helpful in your language, you could translate these words using a command or instruction form. Alternate translation: “walk” 5:33 sc79 rc://*/ta/man/translate/grammar-connect-logic-goal לְמַ֤עַן 1 Here, **so that** marks the benefits of living a good, long life as the goal or purpose of obeying Yahweh. Use a connector in your language that makes it clear that this is the purpose. Alternate translation: “in such a way that” 5:33 gk5o rc://*/ta/man/translate/figs-metaphor וְ⁠הַאֲרַכְתֶּ֣ם יָמִ֔ים בָּ⁠אָ֖רֶץ 1 The implication is that if the Israelites obey Yahweh, they will **prolong** the **days** when they live **in the land**. Moses is speaking of time as if it were an experience that one could **prolong**. You could include this information if it would be helpful for your readers. See how you translated this concept in [4:26](../04/26.md). Alternate translation: “and for many generations you might live in the land" \n\n 6:intro q4y8 0 # Deuteronomy 6 General Notes\n\n## Outline\n- vv. 1-9: The great commandment\n- vv. 6-25: Warnings against disobedience\n\n## Special concepts in this chapter\n\n### Yahweh’s blessings\nYahweh’s continued blessing of the people of Israel is dependent upon the people’s obedience to the law of Moses. (See: [[rc://*/tw/dict/bible/kt/bless]] and [[rc://*/tw/dict/bible/kt/lawofmoses]])\n\n### The Shema\nVerses 6-9 are known as The Shema in Judaism. They are an important foundation of Judaism. Jesus identifies the Shema as the greatest commandment in [Mark 12:28-29](Mrk/12/28.md).\n\n\n### Writing Yahweh’s Words on One’s Arms, Forehead, and Doorposts\n\n[Verses 8-9](../06/08.md) command the Israelites to always remember Yahweh’s words. There are different understandings of these commands. Some Jewish traditions interpret these verses as meaning that the Israelites should physically write copies of the law. Others believe that the command is to memorize and cherish the law. Translators should be careful to translate the passage as it is, without implying one interpration or the other in their translation.\n\n\n## Other Translation Issues in This Chapter\n\n### Metaphors\n\nThere are many metaphors in this chapter. These metaphors describe the greatness of the Promised Land the wholehearted worship that is completely dedicated to Yahweh. (See: [[rc://*/ta/man/translate/figs-metaphor]] and [[rc://*/tw/dict/bible/kt/promisedland]])\n\n### Words for the Law\n- statutes\n- ordinances\n- judgments\nMoses uses different words to refer to the law that Yahweh commanded the Israelites. It is unclear what the differences are between these terms. If your language has different terms for the law, you could use them here to differentiate between the different Hebrew words. (See: [[rc://*/ta/man/translate/translate-unknown]])\n\n### Pronouns\n\nMoses is speaking to the Israelites who are alive. The pronoun **you** and **your** are singular here unless otherwise noted. (See: [[rc://*/ta/man/translate/figs-youcrowd]]) @@ -736,7 +726,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 6:2 uugi rc://*/ta/man/translate/figs-activepassive יַאֲרִכֻ֥⁠ן יָמֶֽי⁠ךָ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “you will prolong your days” 6:3 jl47 rc://*/ta/man/translate/figs-you וְ⁠שָׁמַעְתָּ֤ & וְ⁠שָׁמַרְתָּ֣ & לְ⁠ךָ֔ & אֲבֹתֶ֨י⁠ךָ֙ & לָ֔⁠ךְ 1 Even though Moses is speaking to a group of people, **you** and **your** are singular here. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. 6:3 ppv0 rc://*/ta/man/translate/figs-metonymy יִשְׂרָאֵל֙ 1 Here, **Israel** represents the people of Israel. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “Israelites” -6:3 mv7p rc://*/ta/man/translate/figs-declarative וְ⁠שָׁמַעְתָּ֤ & וְ⁠שָׁמַרְתָּ֣ לַ⁠עֲשׂ֔וֹת 1 Moses is using the form **you shall** to give an instruction or command. If it would be helpful in your language, you could translate these words using a command or instruction form. Alternate translation: “And listen … and carefully do” +6:3 mv7p rc://*/ta/man/translate/figs-declarative וְ⁠שָׁמַעְתָּ֤ & וְ⁠שָׁמַרְתָּ֣ לַ⁠עֲשׂ֔וֹת 1 See the [book introduction](../front/intro.md) for more infromation about translating **shall**. Alternate translation: “And listen … and carefully do” 6:3 hcz1 rc://*/ta/man/translate/figs-ellipsis לַ⁠עֲשׂ֔וֹת 1 Moses is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “do them” 6:3 b1v4 rc://*/ta/man/translate/grammar-connect-logic-goal אֲשֶׁר֙ & וַ⁠אֲשֶׁ֥ר 1 Here, **that** marks a good life and a large nation as the goal or purpose of obeying Yahweh. Use a connector in your language that makes it clear that this is the purpose. 6:3 bqv9 rc://*/ta/man/translate/figs-explicit תִּרְבּ֖וּ⁠ן מְאֹ֑ד 1 The implication is that the number of Israelites will **multiply** through births. You could include this information if that would be helpful to your readers. Alternate translation: “your population will greatly increase” @@ -746,20 +736,16 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 6:4 cip9 rc://*/ta/man/translate/figs-youcrowd שְׁמַ֖ע 1 Even though Moses is speaking to all the Israelites, the command **Listen** is singular in this verse. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. 6:4 ce4k rc://*/ta/man/translate/figs-metonymy יִשְׂרָאֵ֑ל 1 Here, **Israel** represents the people of Israel. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “Israelites” 6:4 zv4t rc://*/ta/man/translate/figs-explicit יְהוָ֥ה ׀ אֶחָֽד 1 This could mean: (1) Yahweh is the only God that Israel worships. Alternate translation: “Yahweh is our only God” (2) Yahweh is the only God that exists. Alternate translation: “Yahweh is the one and only God” -6:5 kluj rc://*/ta/man/translate/figs-declarative וְ⁠אָ֣הַבְתָּ֔ 1 Moses is using the form **you shall** to give an instruction or command. If it would be helpful in your language, you could translate these words using a command or instruction form. Alternate translation: “And love” 6:5 dc6b rc://*/ta/man/translate/figs-metonymy לְבָבְ⁠ךָ֥ & נַפְשְׁ⁠ךָ֖ 1 Here **heart** and **soul** represent a person’s inner being, will, and desires. These terms are used together to mean “completely” or “wholeheartedly.” If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “your inner being … your will” 6:6 a1y8 rc://*/ta/man/translate/figs-idiom וְ⁠הָי֞וּ הַ⁠דְּבָרִ֣ים הָ⁠אֵ֗לֶּה אֲשֶׁ֨ר אָנֹכִ֧י מְצַוְּ⁠ךָ֛ הַ⁠יּ֖וֹם עַל־לְבָבֶֽ⁠ךָ 1 Here, **on your hearts** is an idiom that means “you will remember.” If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “And bear in mind these words that I am commanding you today” or “And never forget these words that I am commanding you today” 6:6 u7kf rc://*/ta/man/translate/figs-distinguish אָנֹכִ֧י מְצַוְּ⁠ךָ֛ 1 This does not mean that the commandments are from Moses. Moses means that he is repeating commandments from Yahweh. Be sure that this distinction is clear in your translation. Alternate translation: “Yahweh commanded us and I am repeating to you” -6:7 ye1m rc://*/ta/man/translate/figs-declarative וְ⁠שִׁנַּנְתָּ֣⁠ם & וְ⁠דִבַּרְתָּ֖ 1 Moses is using the form **you shall** to give an instruction or command. If it would be helpful in your language, you could translate these words using a command or instruction form. Alternate translation: “And diligently teach them … and speak” 6:7 o48j rc://*/ta/man/translate/figs-metaphor לְ⁠בָנֶ֔י⁠ךָ 1 Here, **sons** means “descendants.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to your descendants” 6:7 n6gu rc://*/ta/man/translate/figs-merism בְּ⁠שִׁבְתְּ⁠ךָ֤ בְּ⁠בֵיתֶ֨⁠ךָ֙ וּ⁠בְ⁠לֶכְתְּ⁠ךָ֣ בַ⁠דֶּ֔רֶךְ 1 Here, Moses is referring to every place an Israelite would go in daily life by naming the parts that are at the extreme ends of it. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “wherever you are” 6:7 lh92 rc://*/ta/man/translate/figs-merism וּֽ⁠בְ⁠שָׁכְבְּ⁠ךָ֖ וּ⁠בְ⁠קוּמֶֽ⁠ךָ 1 Here, Moses is referring to all activities of daily life by naming the parts that are at the extreme ends of it. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and whatever you are doing” 6:8-9 hckl rc://*/ta/man/translate/figs-metaphor וּ⁠קְשַׁרְתָּ֥⁠ם לְ⁠א֖וֹת עַל־יָדֶ֑⁠ךָ וְ⁠הָי֥וּ לְ⁠טֹטָפֹ֖ת בֵּ֥ין עֵינֶֽי⁠ךָ & וּ⁠כְתַבְתָּ֛⁠ם עַל־מְזוּזֹ֥ת בֵּיתֶ֖⁠ךָ וּ⁠בִ⁠שְׁעָרֶֽי⁠ךָ 1 These verses could mean that the law was so important to remember that (1) Moses wanted the Israelites to physically write copies of the law. (2) Moses wanted the Israelites to remember the law, as if the law was written on their **hand**, between their **eyes**, their **doorposts**, and **gates**. Alternate translation: “And you shall know the law so well that it was as if you tied them as a sign on your hand. And it will be as if they are frontlets between your eyes, and as if they were written on the doorposts of your house and on your gates.” 6:8 ionm rc://*/ta/man/translate/figs-explicit וּ⁠קְשַׁרְתָּ֥⁠ם לְ⁠א֖וֹת עַל־יָדֶ֑⁠ךָ 1 The implication is that Moses wants the Israelites to always have with them a reminder of Yahweh’s laws. The Israelites could write copies of the law small enough to **tie** around their **hand** as a **sign**. You could include this information if that would be helpful to your readers. Alternate translation: “And you shall copy the laws and tie them as a sign on your hand to help you remember them” -6:8 mh97 rc://*/ta/man/translate/figs-declarative וּ⁠קְשַׁרְתָּ֥⁠ם 1 Moses is using the form **you shall** to give an instruction or command. If it would be helpful in your language, you could translate these words using a command or instruction form. Alternate translation: “And tie them” 6:8 s5w5 rc://*/ta/man/translate/translate-unknown לְ⁠טֹטָפֹ֖ת 1 A **frontlet** is a type of decorative accessory, often used as a symbol of commitment, worn around the head. If your readers would not be familiar with this type of headwear, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “as a symbolic headband” 6:8 no30 rc://*/ta/man/translate/figs-explicit בֵּ֥ין עֵינֶֽי⁠ךָ 1 The implication is that Moses wanted the Israelites to have the law on their foreheads. You could include this information if that would be helpful to your readers. Alternate translation: “on your forehead” -6:9 ex69 rc://*/ta/man/translate/figs-declarative וּ⁠כְתַבְתָּ֛⁠ם 1 Moses is using the form **you shall** to give an instruction or command. If it would be helpful in your language, you could translate these words using a command or instruction form. Alternate translation: “And write them” 6:9 ksz9 rc://*/ta/man/translate/figs-explicit וּ⁠בִ⁠שְׁעָרֶֽי⁠ךָ 1 Here the word **gates** refer to city gates. In those days, homes did not have gates, so we know that Moses is referring to city gates. You could include this information if that would be helpful to your readers. Alternate translation: “and on the gates of your city” 6:10 ibu0 rc://*/ta/man/translate/figs-infostructure וְ⁠הָיָ֞ה כִּ֥י יְבִיאֲ⁠ךָ֣ ׀ יְהוָ֣ה אֱלֹהֶ֗י⁠ךָ אֶל־הָ⁠אָ֜רֶץ אֲשֶׁ֨ר נִשְׁבַּ֧ע לַ⁠אֲבֹתֶ֛י⁠ךָ לְ⁠אַבְרָהָ֛ם לְ⁠יִצְחָ֥ק וּֽ⁠לְ⁠יַעֲקֹ֖ב לָ֣⁠תֶת לָ֑⁠ךְ עָרִ֛ים גְּדֹלֹ֥ת וְ⁠טֹבֹ֖ת אֲשֶׁ֥ר לֹא־בָנִֽיתָ 1 If it would be more natural in your language, you could change the order of the clauses in this verse for clarity. Alternate translation: “Yahweh your God swore to your fathers, to Abraham, to Isaac, and to Jacob, that he would give to you the land. And it will happen that he will bring you into the land: This land has large and good cities that you did not build” 6:10 gu32 rc://*/ta/man/translate/writing-newevent וְ⁠הָיָ֞ה 1 Moses is using the word translated **And it will happen** to introduce a new topic in his speech. Use a word, phrase, or other method in your language that is natural for introducing a new topic. Alternate translation: “Now, note” @@ -771,7 +757,6 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 6:12 gp3x rc://*/ta/man/translate/figs-metaphor מִ⁠בֵּ֥ית עֲבָדִֽים 1 Moses speaks of Egypt as if it were a **house** where people keep slaves. See how you translated this in [Exodus 13:3](Exo/13/03.md). If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “from the place where you were slaves” 6:12 tkk9 rc://*/ta/man/translate/figs-abstractnouns עֲבָדִֽים 1 If your language does not use an abstract noun for the idea of **slavery**, you can express the idea behind slavery in another way. Alternative translation: “forced labor” 6:13 b8cf rc://*/ta/man/translate/figs-infostructure אֶת־יְהוָ֧ה אֱלֹהֶ֛י⁠ךָ תִּירָ֖א וְ⁠אֹת֣⁠וֹ תַעֲבֹ֑ד וּ⁠בִ⁠שְׁמ֖⁠וֹ תִּשָּׁבֵֽעַ 1 If it would be more natural in your language, you could change the phrasing to emphasize that the Israelites should worship only Yahweh. Alternate translation: “It is Yahweh your God and no one else whom you shall fear; it is he alone whom you shall worship, and it is by his name and only his name that you shall swear” -6:13 i1uw rc://*/ta/man/translate/figs-declarative תִּירָ֖א & תַעֲבֹ֑ד & תִּשָּׁבֵֽעַ 1 Moses is using the form **you shall** to give an instruction or command. If it would be helpful in your language, you could translate these words using a command or instruction form. Alternate translation: “Fear … serve … swear” 6:13 rn98 rc://*/ta/man/translate/figs-explicit וּ⁠בִ⁠שְׁמ֖⁠וֹ תִּשָּׁבֵֽעַ 1 The implication is that, when the Israelites swear by Yahweh, that means they are asking Yahweh to take note of their promise and punish them if they do not fulfill their promise. Moses wants the Israelites to only invoke Yahweh’s name when making promises. You could include this information if that would be helpful to your readers. Alternate translation: “and you shall make strong promises using his name” 6:13 ptbo rc://*/ta/man/translate/figs-metonymy וּ⁠בִ⁠שְׁמ֖⁠וֹ תִּשָּׁבֵֽעַ 1 Here, **name** represents all of Yahweh: his power, presence, knowledge, and so on. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “and swear by Yahweh” 6:14 f1pd rc://*/ta/man/translate/figs-metaphor לֹ֣א תֵֽלְכ֔וּ⁠ן אַחֲרֵ֖י 1 Here Moses is speaking of idols as if they were moving beings that one could physically **go after** and follow. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Do not worship” @@ -789,7 +774,6 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 6:16 nx7i rc://*/ta/man/translate/figs-explicit כַּ⁠אֲשֶׁ֥ר נִסִּיתֶ֖ם בַּ⁠מַּסָּֽה 1 Moses is referring to the events of [Exodus 17:1-7](Exo/17/01.md), when the Israelites complained that there was no water. They wanted Yahweh to prove that he was powerful by giving them water when they asked for it. In the end, Yahweh gave the Israelites water from a rock, and the Israelite elders saw Yahweh’s power. 6:16 qk5b rc://*/ta/man/translate/translate-names בַּ⁠מַּסָּֽה 1 The word **Massah** is the name of a place. It means means “testing.” See how you translated it in [Exodus 17:7](Exo/17/07.md). 6:17 mb2o rc://*/ta/man/translate/figs-reduplication שָׁמ֣וֹר תִּשְׁמְר֔וּ⁠ן 1 The words **surely keep** translate verbs that are repeated for emphasis. If your language can repeat words for emphasis, it would be appropriate to use that construction here in your translation. -6:17 hecx rc://*/ta/man/translate/figs-declarative תִּשְׁמְר֔וּ⁠ן 1 Moses is using the form **you shall** to give an instruction or command. If it would be helpful in your language, you could translate these words using a command or instruction form. Alternate translation: “keep” 6:17 qodn rc://*/ta/man/translate/figs-explicitinfo אֶת־מִצְוֺ֖ת יְהוָ֣ה אֱלֹהֵי⁠כֶ֑ם וְ⁠עֵדֹתָ֥י⁠ו וְ⁠חֻקָּ֖י⁠ו אֲשֶׁ֥ר צִוָּֽ⁠ךְ 1 The expression **the commandments of Yahweh your God that he has commanded you** contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. Alternate translation: “the commandments of Yahweh your God and his testimonies and his statutes” 6:18 yri1 rc://*/ta/man/translate/figs-abstractnouns הַ⁠יָּשָׁ֥ר וְ⁠הַ⁠טּ֖וֹב 1 If your language does not use an abstract noun for the ideas of **right** and **good**, you could express the same idea in another way. Alternate translation: “rightly and well” 6:18 zh1i rc://*/ta/man/translate/figs-idiom בְּ⁠עֵינֵ֣י יְהוָ֑ה 1 Here, **in the eyes of** is an idiom for one's opinion or evaluation. Moses speaks as if evaluating something was physically seeing it with one's **eyes**. If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “according to what Yahweh considers” @@ -806,7 +790,6 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 6:20 k09w rc://*/ta/man/translate/writing-quotations לֵ⁠אמֹ֑ר 1 Here, the word **saying** introduces direct speech. Consider natural ways of doing that in your own language. 6:20 vrj8 rc://*/ta/man/translate/figs-infostructure מָ֣ה הָ⁠עֵדֹ֗ת וְ⁠הַֽ⁠חֻקִּים֙ וְ⁠הַ⁠מִּשְׁפָּטִ֔ים אֲשֶׁ֥ר צִוָּ֛ה יְהוָ֥ה אֱלֹהֵ֖י⁠נוּ אֶתְ⁠כֶֽם 1 Here, the question word translated as **What** means “why?”. If it would be more natural in your language, you could reword the question. Alternate translation: “Why did Yahweh our God command you the testimonies and the statutes and the ordinances” 6:20 ff1e rc://*/ta/man/translate/figs-youplural אֶתְ⁠כֶֽם 1 The word **you** here is plural. The Israelite children are speaking about all the Israelites who heard the law, so use the plural form in your translation if your language marks that distinction. -6:21 faad rc://*/ta/man/translate/figs-declarative וְ⁠אָמַרְתָּ֣ 1 Moses is using the form **you shall** to give an instruction or command if the hypothetical situation from the previous verse occurs. If it would be helpful in your language, you could translate these words using a command or instruction form. Alternate translation: “Then say” 6:21 p7c5 rc://*/ta/man/translate/translate-names לְ⁠בִנְ⁠ךָ֔ 1 Although the term **son** is masculine, Moses is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “to your child” 6:21 a6iz rc://*/ta/man/translate/figs-go וַ⁠יּוֹצִיאֵ֧⁠נוּ יְהוָ֛ה 1 In a context such as this, your language might say “took” instead of **brought**. Alternate translation: “And Yahweh took us out” 6:21 c19m rc://*/ta/man/translate/figs-metaphor בְּ⁠יָ֥ד חֲזָקָֽה 1 Here the word **hand** represents God’s power. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. \nSee how you translated this in [4:34](../04/34.md). Alternate translation: “with mighty power” @@ -832,7 +815,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 7:1 z6qy rc://*/ta/man/translate/figs-metonymy מִ⁠פָּנֶ֡י⁠ךָ 1 Here, the word **faces** represents the presence of people. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “before you” 7:2 h8dz rc://*/ta/man/translate/figs-metaphor וּ⁠נְתָנָ֞⁠ם יְהוָ֧ה אֱלֹהֶ֛י⁠ךָ 1 Here **give** means “enable victory over.” Moses speaks of victory in battle as if it were a physical object one person could **give** to another. Alternate translation: “and Yahweh your God will give victory over them” 7:2 l9ei rc://*/ta/man/translate/figs-synecdoche לְ⁠פָנֶ֖י⁠ךָ 1 Here, **face** represents all of a person. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “to you” -7:2 nm2n rc://*/ta/man/translate/figs-declarative וְ⁠הִכִּיתָ֑⁠ם הַחֲרֵ֤ם תַּחֲרִים֙ 1 Moses is using the form **you shall** to give an instruction or command. If it would be helpful in your language, you could translate these words using a command or instruction form. Alternate translation: “and strike them down; utterly destroy” +7:2 nm2n rc://*/ta/man/translate/figs-declarative וְ⁠הִכִּיתָ֑⁠ם הַחֲרֵ֤ם תַּחֲרִים֙ 1 See the [book introduction](../front/intro.md) for more infromation about translating **shall**. Alternate translation: “and strike them down; utterly destroy” 7:2 o0ih rc://*/ta/man/translate/figs-reduplication הַחֲרֵ֤ם תַּחֲרִים֙ 1 The words **utterly destroying** translate a verb that is repeated for emphasis. If your language can repeat words for emphasis, it would be appropriate to use that construction here in your translation. 7:2 ozxb rc://*/ta/man/translate/figs-idiom לֹא־תִכְרֹ֥ת לָ⁠הֶ֛ם בְּרִ֖ית 1 To **cut a covenant** means to make a covenant. The phrase refers to ancient rituals around making covenants, which is illustrated in [Genesis 15](Gen/15/01.md). See the imagery and how you translated there. Alternate translation: “Do not make a covenant with them” 7:2 pw35 rc://*/ta/man/translate/figs-explicit בְּרִ֖ית 1 The implication is that the Israelites should not make a peace treaty with the nations from the previous verse. You could include this information if that would be helpful to your readers. Alternate translation: “a peace treaty” @@ -844,7 +827,6 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 7:4 rsx4 rc://*/ta/man/translate/figs-metonymy אַף 1 Here, **nose** represents anger. If it would be helpful in your language, you could use a body part from your language that is associated with anger or state the meaning plainly. Alternate translation: “the anger of” 7:4 v0pu rc://*/ta/man/translate/figs-metaphor וְ⁠חָרָ֤ה אַף־יְהוָה֙ בָּ⁠כֶ֔ם וְ⁠הִשְׁמִידְ⁠ךָ֖ מַהֵֽר 1 Moses is speaking as if Yahweh’s anger was a fire that could **burn** and **destroy**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “And Yahweh will be very angry with you, and he will destroy you quickly” 7:5 m2rl rc://*/ta/man/translate/figs-youplural תַעֲשׂוּ֙ & תִּתֹּ֔צוּ & תְּשַׁבֵּ֑רוּ & תְּגַדֵּע֔וּ⁠ן 1 The word **you** here is plural. Moses is speaking to all the Israelites, so use the plural form in your translation if your language marks that distinction. -7:5 ro7j rc://*/ta/man/translate/figs-declarative תַעֲשׂוּ֙ & תִּתֹּ֔צוּ & תְּשַׁבֵּ֑רוּ & תְּגַדֵּע֔וּ⁠ן 1 Moses is using the form **you shall** to give an instruction or command. If it would be helpful in your language, you could translate these words using a command or instruction form. 7:5 u6w9 rc://*/ta/man/translate/figs-explicit וּ⁠מַצֵּבֹתָ֖⁠ם תְּשַׁבֵּ֑רוּ 1 The people groups in the land built stone **pillars** as symbols of their god Baal. You could include this information if that would be helpful to your readers. Alternate translation: “and smash their sacred stone pillars” 7:5 u2o4 rc://*/ta/man/translate/figs-explicit וַ⁠אֲשֵֽׁירֵ⁠הֶם֙ תְּגַדֵּע֔וּ⁠ן 1 The people groups in the land made wooden **poles** to worship their goddess **Asherah**. You could include this information if that would be helpful to your readers. Alternate translation: “and cut their wooden poles symbolizing the goddess Asherah to pieces” 7:6 bdz4 rc://*/ta/man/translate/grammar-connect-logic-result כִּ֣י 1 The word translated as **for** indicates that what follows is a reason for what came before. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation: “This is because” @@ -858,14 +840,12 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 7:8 j4hq rc://*/ta/man/translate/figs-metonymy בְּ⁠יָ֣ד חֲזָקָ֑ה & מִ⁠יַּ֖ד 1 \n\nHere, the word **hand** represents someone’s power. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “with mighty power … from the control of” 7:8 xtl5 rc://*/ta/man/translate/figs-metaphor מִ⁠בֵּ֣ית עֲבָדִ֔ים 1 Moses speaks of the nation of Egypt as if it were a **house** where people keep slaves. See how you translated this in [Exodus 13:3](Exo/13/03.md). If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “from the place where you were slaves” 7:8 lkh0 rc://*/ta/man/translate/figs-abstractnouns עֲבָדִ֔ים 1 If your language does not use an abstract noun for the idea of **slavery**, you can express the idea behind slavery in another way. Alternative translation: “forced labor” -7:9 wd9i rc://*/ta/man/translate/figs-declarative וְ⁠יָ֣דַעְתָּ֔ 1 Moses is using the form **you shall** to give an instruction or command. If it would be helpful in your language, you could translate these words using a command or instruction form. Alternate translation: “And know” 7:9 blcu rc://*/ta/man/translate/figs-metaphor וְ⁠יָ֣דַעְתָּ֔ 1 Here **know** means “think about.” Moses is speaking of thinking about something as if it were knowing it. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “And you shall consider” 7:9 iwfa rc://*/ta/man/translate/translate-names וְ⁠הַ⁠חֶ֗סֶד 1 If your language does not use an abstract noun for the idea of **faithfulness**, you can express the same idea with “faithfully” or “faithful.” Alternate translation: “faithfully” 7:9 ky8b rc://*/ta/man/translate/figs-metonymy לְ⁠אֶ֥לֶף דּֽוֹר 1 Here, **1,000 generations** represents the concept of “forever.” If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. See how you translated this concept in [5:10](../05/10.md). Alternate translation: “for all of his people forever” 7:10 wzi9 rc://*/ta/man/translate/figs-parallelism וּ⁠מְשַׁלֵּ֧ם לְ⁠שֹׂנְאָ֛י⁠ו אֶל־פָּנָ֖י⁠ו לְ⁠הַאֲבִיד֑⁠וֹ לֹ֤א יְאַחֵר֙ לְ⁠שֹׂ֣נְא֔⁠וֹ אֶל־פָּנָ֖י⁠ו יְשַׁלֶּם־לֽ⁠וֹ 1 These two sentences mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the phrases with a word other than **and** in order to show that the second phrase is repeating the first one, not saying something additional. Alternate translation: “and he repays those who hate him to his face, to destroy him. Indeed, he will not delay with him who hates him; he will repay him to his face” 7:10 ni27 rc://*/ta/man/translate/figs-synecdoche אֶל־פָּנָ֖י⁠ו & אֶל־פָּנָ֖י⁠ו 1 Moses is using **face** to represent all of a person. If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: “in person” 7:10 xk2p rc://*/ta/man/translate/figs-litotes לֹ֤א יְאַחֵר֙ 1 Moses is using a figure of speech here that expresses a strongly positive meaning by using a negative word, **not**, together with an expression that is the opposite of the intended meaning. If it would be helpful in your language, you could express the positive meaning. Alternate translation: “He will act quickly” -7:11 ct5s rc://*/ta/man/translate/figs-declarative וְ⁠שָׁמַרְתָּ֨ 1 Moses is using the form **you shall** to give an instruction or command. If it would be helpful in your language, you could translate these words using a command or instruction form. Alternate translation: “And keep” 7:12 v1lv rc://*/ta/man/translate/grammar-connect-condition-hypothetical וְ⁠הָיָ֣ה 1 Here, **And it will be** indicates that what follows is hypothetical condition. Yahweh will only bless the Israelites if they obey his commandments. Use a natural form in your language for introducing a situation that could happen. Alternate translation: “And if” 7:12 co63 rc://*/ta/man/translate/figs-hendiadys וּ⁠שְׁמַרְתֶּ֥ם וַ⁠עֲשִׂיתֶ֖ם 1 The two words **keeping** and **doing** express a single idea. The word **keeping** describes how the act of **doing**. If it would be more natural in your language, you could express this meaning in a different way. Alternate translation: “and faithfully doing” 7:12 xrvz rc://*/ta/man/translate/figs-abstractnouns וְ⁠אֶת־הַ⁠חֶ֔סֶד 1 If your language does not use an abstract noun for the idea of **faithfulness**, you can express the same idea with “faithfully” or “faithful.” Alternate translation: “faithfully” @@ -883,7 +863,6 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 7:15 gdzd rc://*/ta/man/translate/figs-explicit מַדְוֵי֩ מִצְרַ֨יִם הָ⁠רָעִ֜ים 1 Here **evil diseases of Egypt** could refer to: (1) the plagues that Yahweh inflicted on Egypt. Alternate translation: “the evil plagues which the Egyptians experienced” (2) diseases which were common in Egypt. Alternate translation: “the evil diseases experienced by the Egyptians” 7:15 dovl rc://*/ta/man/translate/figs-explicitinfo יָדַ֗עְתָּ 1 Here **you have known** means “you have known about” or “you have heard of.” This does not mean “experienced” which would imply that the Israelites also experienced all of the diseases that the Egyptians experienced. Be sure that this distinction is clear in your translation. Alternate translation: “you have heard of” 7:15 x26j rc://*/ta/man/translate/figs-metaphor לֹ֤א יְשִׂימָ⁠ם֙ בָּ֔⁠ךְ וּ⁠נְתָנָ֖⁠ם בְּ⁠כָל־שֹׂנְאֶֽי⁠ךָ 1 Moses speaks as if disease were a heavy object that Yahweh would **put** on top of people. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “he will keep you from them, and he will cause all those who hate you to become sick with them” -7:16 x9kc rc://*/ta/man/translate/figs-declarative וְ⁠אָכַלְתָּ֣ & לֹא־תָחֹ֥ס עֵֽינְ⁠ךָ֖ 1 ____ is using the form **you shall** to give an instruction or command. If it would be helpful in your language, you could translate these words using a command or instruction form. Alternate translation: “And consume … do not allow your eye to pity” 7:16 myix rc://*/ta/man/translate/figs-metaphor וְ⁠אָכַלְתָּ֣ 1 Here **consume** means “completely destroy.” Moses is speaking of conquering a people group as if it was physically eating them up. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “text” 7:16 xbj2 נֹתֵ֣ן לָ֔⁠ךְ 1 Here **give** means “allow to conquer.” Moses is speaking as if Yahweh will physically give the peoples to the Israelites. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “will cause you to defeat” 7:16 aia1 rc://*/ta/man/translate/figs-metonymy לֹא־תָחֹ֥ס עֵֽינְ⁠ךָ֖ עֲלֵי⁠הֶ֑ם 1 Here **eye** represents to the act of seeing. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “do not allow what you see to cause you to pity them” @@ -892,7 +871,6 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 7:17 t4z5 rc://*/ta/man/translate/figs-hypo כִּ֤י תֹאמַר֙ 1 Moses is using the word **if** to introduce a hypothetical situation to encourage the Israelites. Use a natural form in your language for introducing a situation that could happen. Alternate translation: “You might say” 7:17 bsr6 rc://*/ta/man/translate/figs-idiom תֹאמַר֙ בִּ⁠לְבָ֣בְ⁠ךָ֔ 1 Here, **say in your heart** is an idiom that means “think” or “say to yourself.” If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “you say to yourself” 7:17 pn9g rc://*/ta/man/translate/figs-rquestion אֵיכָ֥ה אוּכַ֖ל לְ⁠הוֹרִישָֽׁ⁠ם 1 Moses is using the question form to illustrate how the Israelites might be afraid of the other nations. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “I will not be able to dispossess them” -7:18 yrk5 rc://*/ta/man/translate/figs-declarative זָכֹ֣ר תִּזְכֹּ֗ר 1 Moses is using the form **you shall** to give an instruction or command. If it would be helpful in your language, you could translate these words using a command or instruction form. Alternate translation: “Remember” 7:18 fbw2 rc://*/ta/man/translate/figs-reduplication זָכֹ֣ר תִּזְכֹּ֗ר 1 The words **surely remember** translate verbs that are repeated for emphasis. If your language can repeat words for emphasis, it would be appropriate to use that construction here in your translation. 7:18 j6gn rc://*/ta/man/translate/figs-metonymy מִצְרָֽיִם 1 Here, **Egypt** represents the people of Egypt. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “the people of Egypt” 7:19 vi5b rc://*/ta/man/translate/figs-explicit הַ⁠מַּסֹּ֨ת הַ⁠גְּדֹלֹ֜ת 1 Here the word **trials** refers to the plagues in [Exodus 7-11](Exo/07/11.md) that Yahweh sent so that the Egyptians would suffer. You could include this information if that would be helpful to your readers. See how you translated this in [4:34](../04/34.md). Alternate translation: “the great plagues” @@ -923,7 +901,6 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 7:24 q4py rc://*/ta/man/translate/figs-metaphor לֹֽא־יִתְיַצֵּ֥ב אִישׁ֙ 1 Here **stand** means “resist” or “stop.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “No man will survive the battle” 7:24 q69t rc://*/ta/man/translate/figs-distinguish אִישׁ֙ 1 By **man**, Moses means anyone from the enemy people groups. This does not mean “any man that exists” which would imply that the Israelites could conquer the world. Be sure that this distinction is clear in your translation. Alternate translation: “army of these peoples” 7:24 icsu rc://*/ta/man/translate/translate-names בְּ⁠פָנֶ֔י⁠ךָ 1 Here, **face** represents the presence of a person. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “before you” -7:25 tq89 rc://*/ta/man/translate/figs-declarative תִּשְׂרְפ֣וּ⁠ן 1 Moses is using the form **You shall** to give an instruction or command. If it would be helpful in your language, you could translate these words using a command or instruction form. Alternate translation: “Burn” 7:25 y5bl rc://*/ta/man/translate/figs-explicitinfo תִּשְׂרְפ֣וּ⁠ן בָּ⁠אֵ֑שׁ 1 The expression **burn in fire** contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. 7:25 d8rc rc://*/ta/man/translate/figs-explicit כֶּ֨סֶף וְ⁠זָהָ֤ב 1 Idols were often decorated with **silver and gold** and other precious materials. You could include this information if that would be helpful to your readers. Alternate translation: “the silver and gold overlays” 7:25 k5r7 rc://*/ta/man/translate/figs-hypo פֶּ֚ן 1 Moses is using the word **lest** to introduce a hypothetical condition as a warning for a negative consequence. Use a natural form in your language for introducing a situation that could happen. Alternate translation: “in case” @@ -938,11 +915,10 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 8:intro w4zj 0 # Deuteronomy 8 General Notes\n\n\n## Outline\n- vv. 1-10: Moses reminds the Israelites of Yahweh’s provision for them in the desert\n- vv. 11-20: Moses warns the Israelites to remember Yahweh\n\n\n## Structure\n\n\n\n## Special concepts in this chapter\n\n### Forgetting\n\nThis chapter recalls the great things that Yahweh has done for Israel and is about to do for them. This is so they do not forget him and they will continue to worship him. They must remember that Yahweh is the source of their blessings. (See: [[rc://*/tw/dict/bible/kt/bless]])\n\n\n## Other Possible Translation Issues in This Chapter\n\n### “You”\n\nEven though Moses is speaking to all the Israelites, you and your are singular in this chapter unless otherwise noted. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. (See: [[rc://*/ta/man/translate/figs-youcrowd]]) 8:1 zvt4 rc://*/ta/man/translate/figs-youplural תִּשְׁמְר֣וּ⁠ן & תִּֽחְי֜וּ⁠ן וּ⁠רְבִיתֶ֗ם וּ⁠בָאתֶם֙ וִֽ⁠ירִשְׁתֶּ֣ם & לַ⁠אֲבֹתֵי⁠כֶֽם 1 The words **you** and **your** here are plural. Moses is speaking to all the Israelites, so use the plural form in your translation if your language marks that distinction. 8:1 v0kt rc://*/ta/man/translate/figs-hendiadys תִּשְׁמְר֣וּ⁠ן לַ⁠עֲשׂ֑וֹת 1 The two words **keep** and **doing** express a single idea. The word **keep** describes the act of doing. If it would be more natural in your language, you could express this meaning in a different way. Alternate translation: “You shall faithfully do” -8:1 rbf2 rc://*/ta/man/translate/figs-declarative תִּשְׁמְר֣וּ⁠ן 1 Moses is using the form **you shall** to give an instruction or command. If it would be helpful in your language, you could translate these words using a command or instruction form. Alternate translation: “Keep” +8:1 rbf2 rc://*/ta/man/translate/figs-declarative תִּשְׁמְר֣וּ⁠ן 1 See the [book introduction](../front/intro.md) for more infromation about translating **shall**. Alternate translation: “Keep” 8:1 s002 rc://*/ta/man/translate/grammar-connect-logic-result לְמַ֨עַן 1 Here, **so that** marks what follows as the goal or purpose of what comes before. Use a connector in your language that makes it clear that this is the purpose. 8:1 rje7 rc://*/ta/man/translate/figs-explicit תִּֽחְי֜וּ⁠ן וּ⁠רְבִיתֶ֗ם 1 The implication is that the Israelites will continue to **live** in the land and **multiply** in number through births if they obey Yahweh. You could include this information if that would be helpful to your readers. Alternate translation: “you may live in the land for the rest of your lives and multiply your population” 8:1 s775 rc://*/ta/man/translate/figs-ellipsis נִשְׁבַּ֥ע יְהוָ֖ה לַ⁠אֲבֹתֵי⁠כֶֽם 1 Moses is leaving out some of the words that in many languages a sentence would need in order to be complete. The fact that Yahweh will give the land to the living Israelites is implied by what Moses said earlier in this speech. You could supply these words from earlier in the passage if it would be clearer in your language. Alternate translation: “Yahweh swore to your fathers that he would give to you” -8:2 t2tj rc://*/ta/man/translate/figs-declarative וְ⁠זָכַרְתָּ֣ 1 Moses is using the form **you shall** to give an instruction or command. If it would be helpful in your language, you could translate these words using a command or instruction form. Alternate translation: “And remember” 8:2 z13w rc://*/ta/man/translate/figs-metonymy כָּל־הַ⁠דֶּ֗רֶךְ 1 Here, **all the way** represents everything that the Israelites saw, heard, and experienced during the time they were in the wilderness. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “everything that happened on the journey that” 8:2 mfgk rc://*/ta/man/translate/grammar-connect-logic-result לְמַ֨עַן & לְ⁠נַסֹּֽתְ⁠ךָ֗ לָ⁠דַ֜עַת 1 Here, the words **so that** and **to** mark humbling, testing, and knowing as the goal or purpose of remembering Yahweh. Use a connector in your language that makes it clear that this is the purpose. 8:2 ifes rc://*/ta/man/translate/figs-metonymy אֲשֶׁ֧ר בִּֽ⁠לְבָבְ⁠ךָ֛ 1 Here, **heart** refers to a person’s inner being and will. If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: “what you would do” @@ -956,10 +932,8 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 8:3 d9as rc://*/ta/man/translate/figs-metonymy כָּל־מוֹצָ֥א פִֽי־יְהוָ֖ה 1 Here, **mouth** represents the act of speaking, and **everything coming out** represents the words of commands. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “everything that Yahweh commands” 8:4 pr86 rc://*/ta/man/translate/figs-explicit שִׂמְלָ֨תְ⁠ךָ֜ לֹ֤א בָֽלְתָה֙ מֵֽ⁠עָלֶ֔י⁠ךָ וְ⁠רַגְלְ⁠ךָ֖ לֹ֣א בָצֵ֑קָה זֶ֖ה אַרְבָּעִ֥ים שָׁנָֽה 1 The implication is that Yahweh protected and provided for the Israelites so that their **clothing did not wear out** and their **feet did not swell up**, even though they walked for **40 years** in the wilderness. You could include this information if that would be helpful to your readers. Alternate translation: “Yahweh protected you and provided for you so that your clothing did not wear out from upon you, and your feet did not swell up these 40 years when you walked through the wilderness” 8:4 gmq1 rc://*/ta/man/translate/figs-explicitinfo שִׂמְלָ֨תְ⁠ךָ֜ לֹ֤א בָֽלְתָה֙ מֵֽ⁠עָלֶ֔י⁠ךָ 1 The expression **Your clothing did not wear out from upon you** contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. Alternate translation: “Your clothing did not wear out” -8:5 fty1 rc://*/ta/man/translate/figs-declarative וְ⁠יָדַעְתָּ֖ 1 Moses is using the form **you shall** to give an instruction or command. If it would be helpful in your language, you could translate these words using a command or instruction form. Alternate translation: “And know” 8:5 cb6n rc://*/ta/man/translate/figs-metaphor וְ⁠יָדַעְתָּ֖ עִם־לְבָבֶ֑⁠ךָ 1 Here the expression **know with your heart** means “think about” or “reflect on.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “And you shall reflect on” 8:5 feb4 rc://*/ta/man/translate/grammar-collectivenouns יְיַסֵּ֥ר אִישׁ֙ אֶת־בְּנ֔⁠וֹ 1 In this verse, the words **man** and **son** are singular in form, but refer to all parents and children as a group. If it would be helpful in your language, you could say this plainly. Alternate translation: “a parent instructs a child” -8:6 j5yw rc://*/ta/man/translate/figs-declarative וְ⁠שָׁ֣מַרְתָּ֔ 1 Moses is using the form **you shall** to give an instruction or command. If it would be helpful in your language, you could translate these words using a command or instruction form. Alternate translation: “And keep” 8:6 agya rc://*/ta/man/translate/figs-metaphor לָ⁠לֶ֥כֶת בִּ⁠דְרָכָ֖י⁠ו 1 Here, **walk in his ways** means “obey him.” Moses is speaking of Yahweh if people were physically walking in his footsteps. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to obey him” 8:7 ql1e rc://*/ta/man/translate/figs-go מְבִֽיאֲ⁠ךָ֖ 1 In a context such as this, your language might say “taking” instead of **bringing**. Alternate translation: “is taking you” 8:7 jl8h rc://*/ta/man/translate/figs-possession אֶ֚רֶץ 1 Here, Moses is using the possessive form to describe a **land** that has the features that follow. If your language would not use the possessive form for this, you could use a comparable way of expressing landmarks. Alternate translation: “a land that has” @@ -998,7 +972,6 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 8:17 sd9i rc://*/ta/man/translate/figs-idiom וְ⁠אָמַרְתָּ֖ בִּ⁠לְבָבֶ֑⁠ךָ 1 Here, **say in your heart** is an idiom that means “think” or “say to yourself.” If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. See how you translated this in [7:17](../07/17.md). Alternate translation: “And you think” 8:17 g2bf rc://*/ta/man/translate/figs-metonymy יָדִ֔⁠י 1 Here “hand” represents someone’s power or ability. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “my own ability” 8:17 jvrn rc://*/ta/man/translate/figs-explicit הַ⁠חַ֥יִל הַ⁠זֶּֽה 1 Here, **this wealth** refers to all the good things that Moses listed in [verses 7-10](../08/07.md) and [12-13](../08/12.md). You could include this information if that would be helpful to your readers. Alternate translation: “this prosperity and all these possessions” -8:18 ftx1 rc://*/ta/man/translate/figs-declarative וְ⁠זָֽכַרְתָּ֙ 1 Moses is using the form **you shall** to give an instruction or command. If it would be helpful in your language, you could translate these words using a command or instruction form. Alternate translation: “And remember” 8:18 g9fc rc://*/ta/man/translate/grammar-connect-logic-goal לְמַ֨עַן 1 Here, **so that** marks “he may establish his covenant” as the goal or purpose of “gives you power to make wealth”. Use a connector in your language that makes it clear that this is the purpose. 8:18 i5v9 rc://*/ta/man/translate/figs-explicit הָקִ֧ים אֶת־בְּרִית֛⁠וֹ 1 The implication is that Yahweh will only **establish**, or fulfill, his promises to bless the Israelites if the Israelites fulfill their promises in the **covenant**. You could include this information if that would be helpful to your readers. Alternate translation: “he may fulfill his covenant” 8:18 y2wk rc://*/ta/man/translate/figs-metaphor לַ⁠אֲבֹתֶ֖י⁠ךָ 1 Moses is using the term **fathers** to mean “ancestors.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to your forefathers” @@ -1020,14 +993,13 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 9:2 ar68 rc://*/ta/man/translate/figs-rquestion מִ֣י יִתְיַצֵּ֔ב לִ⁠פְנֵ֖י בְּנֵ֥י עֲנָֽק 1 Moses is using the question form to emphasize that people were afraid of the Anakites. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “There is no one who can stand before the faces of the sons of Anak.” 9:2 rqeh rc://*/ta/man/translate/figs-metaphor יִתְיַצֵּ֔ב 1 Here **stand** means “resist” or “oppose in battle.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “can endure in battle” 9:2 yi8t rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֖י 1 Here, **faces** represents the presence of people. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “before” -9:3 wv4w rc://*/ta/man/translate/figs-declarative וְ⁠יָדַעְתָּ֣ 1 Moses is using the form **you shall** to give an instruction or command. If it would be helpful in your language, you could translate these words using a command or instruction form. Alternate translation: “And know” +9:3 wv4w rc://*/ta/man/translate/figs-declarative וְ⁠יָדַעְתָּ֣ 1 See the [book introduction](../front/intro.md) for more infromation about translating **shall**. Alternate translation: “And know” 9:3 sm8g rc://*/ta/man/translate/figs-metaphor וְ⁠יָדַעְתָּ֣ 1 Here **know** means “think about.” Moses is speaking of thinking about something as if that were knowing it. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “And you shall consider” 9:3 aj58 rc://*/ta/man/translate/figs-metaphor אֵ֣שׁ אֹֽכְלָ֔ה 1 Here, Moses is speaking of Yahweh’s punishment when he is angry as if it were a **devouring fire**. Yahweh will destroy anyone who do not worship him. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and his punishment is like a fire that burns everything” 9:3 xv0k rc://*/ta/man/translate/figs-parallelism ה֧וּא יַשְׁמִידֵ֛⁠ם וְ⁠ה֥וּא יַכְנִיעֵ֖⁠ם לְ⁠פָנֶ֑י⁠ךָ 1 These two phrases mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the phrases with a word other than **and** in order to show that the second phrase is repeating the first one, not saying something additional. Alternate translation: “he will destroy them, and indeed, he will subdue them before your faces” 9:3 ziut rc://*/ta/man/translate/writing-pronouns ה֧וּא יַשְׁמִידֵ֛⁠ם וְ⁠ה֥וּא יַכְנִיעֵ֖⁠ם 1 For emphasis, Moses is stating the pronoun **he**, whose meaning is already included in the verbs **destroy** and **subdue**. If your language can state implied pronouns explicitly for emphasis, you may want to use that construction in your translation. Other languages may have other ways of bringing out this emphasis. The ULT does so by using the intensive pronoun **himself**. Alternate translation: “it is he who will destroy them, and it is he who will subdue them” 9:3 sute rc://*/ta/man/translate/figs-metonymy לְ⁠פָנֶ֑י⁠ךָ 1 Here, **face** represents the presence of a person. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “before you” 9:4 xr9c rc://*/ta/man/translate/figs-idiom אַל־תֹּאמַ֣ר בִּ⁠לְבָבְ⁠ךָ֗ 1 Here, **say in your heart** is an idiom that means “think” or “say to yourself.” If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. See how you translated this in [7:17](../07/17.md). Alternate translation: “You shall not think” -9:4 rzex rc://*/ta/man/translate/figs-declarative אַל־תֹּאמַ֣ר 1 Moses is using the form **you shall** to give an instruction or command. If it would be helpful in your language, you could translate these words using a command or instruction form. Alternate translation: “Do not say” 9:4 rn3t rc://*/ta/man/translate/figs-explicit בַּ⁠הֲדֹ֣ף יְהוָה֩ אֱלֹהֶ֨י⁠ךָ אֹתָ֥⁠ם 1 Here, **when** means “after”. You could include this information if that would be helpful to your readers. Alternate translation: “after Yahweh your God has thrust them out” 9:4 zro0 rc://*/ta/man/translate/figs-metaphor בַּ⁠הֲדֹ֣ף יְהוָה֩ אֱלֹהֶ֨י⁠ךָ אֹתָ֥⁠ם 1 Yahweh will **thrust out** the people of the other nations by driving them out of the land. You could include this information if that would be helpful to your readers. Alternate translation: “when Yahweh your God has driven them out” 9:4 y07b rc://*/ta/man/translate/figs-metonymy מִ⁠לְּ⁠פָנֶי⁠ךָ֮ & מִ⁠פָּנֶֽי⁠ךָ 1 Here, **face** represents the presence of a person. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “before you … before you” @@ -1047,7 +1019,6 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 9:5 zbzd rc://*/ta/man/translate/figs-explicit הָקִ֣ים 1 Here, **establish** means “fulfill”. If it would be helpful in your language, you could state the meaning plainly. See how you translated this concept in [8:18](../08/18.md). Alternate translation: “may fulfill” 9:5 dzy6 rc://*/ta/man/translate/figs-metonymy הַ⁠דָּבָ֗ר 1 Here, **word** represents what someone said, which, in this case, is the promise that Yahweh said. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “the promise” 9:5 hb36 rc://*/ta/man/translate/figs-metaphor לַ⁠אֲבֹתֶ֔י⁠ךָ 1 Moses is using the term **fathers** to mean “ancestors.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to your forefathers” -9:6 e8qw rc://*/ta/man/translate/figs-declarative וְ⁠יָדַעְתָּ֗ 1 Moses is using the form **you shall** to give an instruction or command. If it would be helpful in your language, you could translate these words using a command or instruction form. Alternate translation: “And know” 9:6 yfe5 rc://*/ta/man/translate/figs-metaphor וְ⁠יָדַעְתָּ֗ 1 Here **know** means “understand.” Moses is speaking of thinking about something as if that were knowing it. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “And you shall understand” 9:6 ctjb rc://*/ta/man/translate/figs-explicit בְ⁠צִדְקָֽתְ⁠ךָ֙ 1 Here **in** means “because of.” You could include this information if that would be helpful to your readers. Alternate translation: “because of your righteousness” 9:6 m7os rc://*/ta/man/translate/figs-metaphor עַם־קְשֵׁה־עֹ֖רֶף 1 Here, **hard of neck** is an idiom that means “stubborn” and “rebellious.” The image comes from an animal that does not want to go the way his master is trying to direct him. If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “are a hard-hearted people” or “are a rebellious people”\n @@ -1204,7 +1175,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 10:15 yl3e rc://*/ta/man/translate/figs-explicit כַּ⁠יּ֥וֹם הַ⁠זֶּה 1 Moses means that, at the time of this speech to the Israelites, they are still Yahweh’s chosen people. You could include this information if it would be helpful for your readers. Alternate translation: “as you are his chosen people this day” 10:16 f72x rc://*/ta/man/translate/figs-metaphor וּ⁠מַלְתֶּ֕ם אֵ֖ת עָרְלַ֣ת לְבַבְ⁠כֶ֑ם 1 Here Moses is speaking of physical circumcision as if it was spiritual circumcision. Moses means that the Israelites should remove sin from their lives and obey Yahweh. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “And you shall obey Yahweh” 10:16 u7kb rc://*/ta/man/translate/figs-youplural וּ⁠מַלְתֶּ֕ם & וְ⁠עָ֨רְפְּ⁠כֶ֔ם & לֹ֥א תַקְשׁ֖וּ 1 The words **you** and **your** here are plural. Moses is speaking to all the Israelites, so use the plural form in your translation if your language marks that distinction. -10:16 rq4g rc://*/ta/man/translate/figs-declarative וּ⁠מַלְתֶּ֕ם 1 Moses is using the form **you shall** to give an instruction or command. If it would be helpful in your language, you could translate these words using a command or instruction form. Alternate translation: “And circumcise” +10:16 rq4g rc://*/ta/man/translate/figs-declarative וּ⁠מַלְתֶּ֕ם 1 See the [book introduction](../front/intro.md) for more infromation about translating **shall**. Alternate translation: “And circumcise” 10:16 caiu rc://*/ta/man/translate/figs-idiom וְ⁠עָ֨רְפְּ⁠כֶ֔ם לֹ֥א תַקְשׁ֖וּ 1 Here, to **harden your neck** is an idiom that means “be stubborn” and “be rebellious.” The image comes from an animal that does not want to go the way his master is trying to direct him. If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “and do not be hard-hearted” or “and do not be rebellious” 10:17 tbk1 rc://*/ta/man/translate/grammar-connect-logic-result כִּ֚י 1 The word translated as **For** indicates that what follows is a reason for what came before. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation: “Do these things because” 10:17 t6lp rc://*/ta/man/translate/figs-youplural אֱלֹֽהֵי⁠כֶ֔ם 1 The word **your** here is plural. Moses is speaking to all the Israelites, so use the plural form in your translation if your language marks that distinction. @@ -1216,11 +1187,9 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 10:18 em76 rc://*/ta/man/translate/grammar-collectivenouns יָת֖וֹם וְ⁠אַלְמָנָ֑ה וְ⁠אֹהֵ֣ב גֵּ֔ר לָ֥⁠תֶת ל֖⁠וֹ 1 The words **fatherless, widow**, and **foreigner** represent everyone in those groups in general, not one particular fatherless person, widow, or foreigner. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “for anyone who is fatherless or a widow, and he loves all foreigners, giving to them” 10:18 fjrx rc://*/ta/man/translate/figs-synecdoche לֶ֥חֶם 1 Here, **bread** represents all food. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “food” 10:19 fuc1 rc://*/ta/man/translate/figs-youplural וַ⁠אֲהַבְתֶּ֖ם & הֱיִיתֶ֖ם 1 The word **you** here is plural. Moses is speaking to all the Israelites, so use the plural form in your translation if your language marks that distinction. -10:19 wt1s rc://*/ta/man/translate/figs-declarative וַ⁠אֲהַבְתֶּ֖ם 1 Moses is using the form **you shall** to give an instruction or command. If it would be helpful in your language, you could translate these words using a command or instruction form. Alternate translation: “And love” 10:19 tr94 rc://*/ta/man/translate/figs-genericnoun הַ⁠גֵּ֑ר 1 The word **foreigner** represents all foreigners in general, not one particular foreigner. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “any foreigners” 10:19 luze rc://*/ta/man/translate/translate-names כִּֽי 1 The word translated as **For** indicates that what follows is a reason for what came before. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation: “because” 10:20 rd6z rc://*/ta/man/translate/figs-infostructure אֶת־יְהוָ֧ה אֱלֹהֶ֛י⁠ךָ תִּירָ֖א אֹת֣⁠וֹ תַעֲבֹ֑ד וּ⁠ב֣⁠וֹ תִדְבָּ֔ק וּ⁠בִ⁠שְׁמ֖⁠וֹ תִּשָּׁבֵֽעַ 1 If it would be more natural in your language, you could change the phrasing to emphasize that the Israelites should worship only Yahweh. See how you translated a similar verse in [6:13](../06/13.md). Alternate translation: “It is Yahweh your God and no one else whom you shall fear; it is he alone whom you shall worship, and it is to him whom you shall cling, and it is by his name only that you shall swear” -10:20 kw0u rc://*/ta/man/translate/figs-declarative תִּירָ֖א & תַעֲבֹ֑ד & תִדְבָּ֔ק & תִּשָּׁבֵֽעַ 1 Moses is using the form **you shall** to give an instruction or command. If it would be helpful in your language, you could translate these words using a command or instruction form. Alternate translation: “Fear … serve … cling … swear” 10:20 zn42 rc://*/ta/man/translate/figs-metaphor וּ⁠ב֣⁠וֹ תִדְבָּ֔ק 1 Here Moses is speaking of having a good relationship with Yahweh as if it was clinging to him. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and with him you shall maintain a good relationship” 10:20 jmpk rc://*/ta/man/translate/figs-explicit וּ⁠בִ⁠שְׁמ֖⁠וֹ תִּשָּׁבֵֽעַ 1 The implication is that, when the Israelites **swear** by Yahweh, that means they are asking Yahweh to take note of their promise and punish them if they do not fulfill their promise. Moses wants the Israelites to only invoke Yahweh’s name when making promises. You could include this information if that would be helpful to your readers. Alternate translation: “and you shall make strong promises using his name” 10:20 r17v rc://*/ta/man/translate/figs-metonymy וּ⁠בִ⁠שְׁמ֖⁠וֹ תִּשָּׁבֵֽעַ 1 Here, **name** represents all of Yahweh: his power, presence, knowledge, and so on. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “and swear by Yahweh himself” @@ -1235,7 +1204,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 10:22 hh5t rc://*/ta/man/translate/figs-simile כְּ⁠כוֹכְבֵ֥י הַ⁠שָּׁמַ֖יִם לָ⁠רֹֽב 1 Moses says **like the stars of the heavens in number** here as a generalization for emphasis. He means that Yahweh has blessed the Israelites so they had many children and increased in population. If it would be helpful in your language, you could use a different way to express the emphasis. Alternate translation: “almost as numerous as the stars of heaven” 11:intro ifg3 0 # Deuteronomy 11 General Notes\n\n## Structure and formatting\n\n### Deuteronomy 11 Outline\n- vv. 1-7: Moses wants the Israelites to obey Yahweh because of his miracles\n- vv. 8-15: Blessings for obedience\n- vv. 16-17: Warnings for disobedience\n- vv. 18-25: The importance of Yahweh’s words\n- vv. 26-32: Instructions on the blessings and curses\n\n## Special Concepts in This Chapter\n\n### Placing Yahweh’s Words on One’s Arms, Forehead, and Doorposts\n[Verses 18-20](../11/18.md) command the Israelites to always remember Yahweh’s words. There are different understandings of these commands. Some Jewish traditions interpret these verses as meaning that the Israelites should physically write copies of the law. Others believe that the command is to memorize and cherish the law. Translators should be careful to translate the passage as it is, without implying one interpration or the other in their translation.\n\n## Other Possible Translation Difficulties in This Chapter\n\n### “You”\n\nUnless otherwise noted, all instances of “you” and “your” are plural in this chapter because Moses is speaking to all the Israelites. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation.(See: [[rc://*/ta/man/translate/figs-youplural]]) 11:1 wvr1 rc://*/ta/man/translate/figs-youcrowd וְ⁠אָ֣הַבְתָּ֔ & אֱלֹהֶ֑י⁠ךָ וְ⁠שָׁמַרְתָּ֣ 1 Even though Moses is speaking to all the Israelites, **you** and **your** are singular in this verse. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. -11:1 e1ef rc://*/ta/man/translate/figs-declarative וְ⁠אָ֣הַבְתָּ֔ & וְ⁠שָׁמַרְתָּ֣ 1 Moses is using the form **you shall** to give an instruction or command. If it would be helpful in your language, you could translate these words using a command or instruction form. Alternate translation: “And love … and keep” +11:1 e1ef rc://*/ta/man/translate/figs-declarative וְ⁠אָ֣הַבְתָּ֔ & וְ⁠שָׁמַרְתָּ֣ 1 See the [book introduction](../front/intro.md) for more infromation about translating **shall**. Alternate translation: “And love … and keep” 11:1 l1p6 rc://*/ta/man/translate/figs-explicit מִשְׁמַרְתּ֗⁠וֹ 1 The implication is that Yahweh wants the Israelites to carry out the obligations that Yahweh has commanded them to do. You could include this information if that would be helpful to your readers. Alternate translation: “the obligations that he gave you” 11:1 m9xx rc://*/ta/man/translate/figs-explicit כָּל־הַ⁠יָּמִֽים 1 Here, the phrase **all the days** means forever. You could include this information if that would be helpful to your readers. Alternate translation: “forever” 11:2 babi rc://*/ta/man/translate/figs-infostructure וִֽ⁠ידַעְתֶּם֮ הַ⁠יּוֹם֒ כִּ֣י ׀ לֹ֣א אֶת־בְּנֵי⁠כֶ֗ם אֲשֶׁ֤ר לֹֽא־יָדְעוּ֙ וַ⁠אֲשֶׁ֣ר לֹא־רָא֔וּ אֶת־מוּסַ֖ר יְהוָ֣ה אֱלֹהֵי⁠כֶ֑ם אֶת־גָּדְל֕⁠וֹ אֶת־יָד⁠וֹ֙ הַ⁠חֲזָקָ֔ה וּ⁠זְרֹע֖⁠וֹ הַ⁠נְּטוּיָֽה 1 If it would be more natural in your language, you could change the order of these clauses so that the relationship between **know** and **discipline** is clearer. Alternate translation: “And know today the discipline of Yahweh your God, which is not to your sons, who have not known and who have not seen it, his greatness, his mighty hand, or his outstretched arm,” From 123fa5841610b10fd22d7aa1fc83013178d22072 Mon Sep 17 00:00:00 2001 From: christopherrsmith Date: Fri, 4 Aug 2023 13:52:46 +0000 Subject: [PATCH 038/127] Merge christopherrsmith-tc-create-1 into master by christopherrsmith (#3437) --- tn_JOB.tsv | 735 ++++++++++++++++++++++++++++++----------------------- 1 file changed, 419 insertions(+), 316 deletions(-) diff --git a/tn_JOB.tsv b/tn_JOB.tsv index 8f33e7e63c..a32057d576 100644 --- a/tn_JOB.tsv +++ b/tn_JOB.tsv @@ -1,5 +1,5 @@ Reference ID Tags SupportReference Quote Occurrence Note -front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n\n### Outline of Job\n\n1. Introduction (1:1–2:13)\n - Background to Job’s situation: He is righteous and wealthy (1:1–5)\n - Yahweh allows Satan to test Job (1:6–2:10)\n2. Job’s friends speak to him a first time and Job replies (3:1–14:22)\n3. Job’s friends speak to him a second time and Job replies (15:1–21:34)\n4. Job’s friends speak to him a third time and Job replies (22:1–31:40)\n5. Elihu speaks to Job (32:1–37:24)\n6. Yahweh answers Job out of the whirlwind (38:1–41:34) \n7. Conclusion (42:1–17)\n - Job responds humbly\n - Yahweh rebukes Eliphaz, Bildad, and Zophar (42:7–9)\n - Yahweh restores Job to prosperity (42:10–17)\n\n### What is the book of Job about?\n\nThe book of Job is about a man named Job who experienced disaster even though he was faithful to Yahweh. Job speaks with three friends and asks why Yahweh has allowed him to experience trials and losses. The book teaches that we cannot understand all of Yahweh’s ways, and when we suffer, it is more important to trust Yahweh than it is to understand the reason for the suffering.\n\n### How should the title of this book be translated?\n\nThe book of Job is named for Job, the main character in the book. His name is not related to the English word “job.” Translators might use the traditional title of “The Book of Job” or simply “Job.” Or they may choose a different title such as “The Book About Job” or “The Book About a Man Named Job.”\n\n### Who wrote the book of Job?\n\nWe do not know who wrote the book of Job. Many people suggest that Moses composed or compiled the book, but it may have been written after the time of Moses.\n\n## Part 2: Important Religious and Cultural Concepts\n\n### Does sin cause suffering?\n\nWhen a person sins against Yahweh, that can cause the person to experience suffering. People in the ancient Near East generally believed that a person suffered because they or their ancestors had sinned against God. This is what many religions teach. However, the book of Job shows that a person may suffer even if he or she has not sinned. (See: [[rc://*/tw/dict/bible/kt/sin]])\n\n### Were Eliphaz, Bildad, and Zophar really Job’s friends?\n\nJob 2:11 describes Eliphaz, Bildad, and Zophar as the friends of Job. However, they did not succeed in comforting Job. Instead, they tried to persuade Job to say something about God that Job believed was not true. So we might wonder if it is right to translate the word as “friends.” What they said did not help Job, because they did not understand the full truth about God. However, they did care about Job, and they did want to help him. In those ways, they did what friends would do, and in that sense the word “friends” is appropriate.\n\n### When did the events in the book of Job take place?\n\nWe do not know when the events in the book of Job took place. The story is set around the time of Abraham and Isaac in the book of Genesis. However, some verses are similar to verses in the books of Proverbs and Isaiah, which were written many centuries after Abraham and Isaac lived. It is possible that the book of Job was written at a later time to describe the events of an earlier time.\n\n## Part 3: Important Translation Issues\n\n### Is the book of Job difficult to translate?\n\nThe book of Job has many uncommon words and phrases. That makes parts of it hard to understand and translate. For this reason, translators may decide to translate this book after they have translated other books of the Bible. However, since the writer did not connect Job with a specific time or place in history, the translator may also decide to translate this book before other Old Testament books.\n\n### What style of writing is in the book of Job?\n\nThe author begins and ends the book of Job by relating what happened to Job in narrative form. In the rest of the book, the characters speak in poetry. In the ancient Near East, writers often used poetry to discuss matters of wisdom. The relationship of human conduct to human prosperity and suffering is an important theme in wisdom literature.\n\n### Hebrew poetry: parallelism\n\nHebrew poetry was based on repetition of meaning rather than on repetition of sound like poetry in some other languages. A speaker would typically say one phrase and then say another phrase (or two) that meant a similar thing, an opposite thing, or something supplementary. The subsequent phrase or phrases would advance the meaning of the first phrase in one of these ways. In many cases it would be good to show this to your readers by including all the phrases in your translation rather than combining them. However, if the repetition might be confusing, you could connect the phrases with a word that would show how the later phrase or phrases are advancing the meaning of the first one. Throughout the book, notes will model ways of doing this in various cases, although not in most cases. It is hoped that these illustrations will give translators an idea of what they could do in any given instance.\n\n### Hebrew poetry: chiasm\n\nHebrew poetry often uses a form known as “chiasm.” It will make a statement consisting of two elements. It will then make a parallel, contrasting, or supplemental statement consisting of those same two elements, but in reverse order. For example, Job says in 3:5:\n\nMay it not rejoice among the days of the year;\ninto the number of the months may it not come.\n\nYou may wish to show this form in your translation by following the Hebrew word order, even if that would not ordinarily be the order you would follow in your language. For 3:5, English might ordinarily say:\n\nMay it not rejoice among the days of the year;\nmay it not come into the number of the months.\n\nBut ULT follows the Hebrew word order in order to give an idea of this characteristic form of Hebrew poetry.\n\n### “answered and said”\n\nThe author uses the phrase “answered and said” many times in the book of Job. This phrase expresses a single idea by using two words connected with “and”. The word “answered” tells for what purpose a person “said” something. Specifically, they said it in order to answer or respond to what someone else said. If it would be more natural in your language, you could express this meaning with an equivalent phrase that does not use “and,” such as “responded.” (See: [[rc://*/ta/man/translate/figs-hendiadys]])\n\n### “fear”\n\nIn several places in the book, the author uses a word from the root “fear,” such as the verb “fear” or the adjective “fearful,” in a specific sense. He uses the word to describe an awe of God that leads to holy living. He is not referring to an emotion and saying that the person is afraid of God. He means that the person respects and obeys God. Notes will call attention to this usage where it occurs, and they will suggest translations such as the verb “respect” and the adjective “respectful.” (See: [[rc://*/ta/man/translate/figs-idiom]])\n\n### “behold”\n\nIn many places in the book, characters use the term “behold” to focus their listeners’ attention on what they is about to say. Your language may have a comparable expression that you can use in your translation in these instances.\n\n### “nose”\n\nIn several places in the book, various characters use the term “nose” to mean anger. They do this by association with the way that a person who is angry breathes heavily through his nose. Your language and culture may also associate anger with a particular part of the body. If so, you could use an expression involving that part of the body in your translation. You could also use plain language and say “anger.” +front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n\n### Outline of Job\n\n1. Introduction (1:1–2:13)\n - Background to Job’s situation: He is righteous and wealthy (1:1–5)\n - Yahweh allows Satan to test Job (1:6–2:10)\n2. Job’s friends speak to him a first time and Job replies (3:1–14:22)\n3. Job’s friends speak to him a second time and Job replies (15:1–21:34)\n4. Job’s friends speak to him a third time and Job replies (22:1–31:40)\n5. Elihu speaks to Job (32:1–37:24)\n6. Yahweh answers Job out of the whirlwind (38:1–41:34) \n7. Conclusion (42:1–17)\n - Job responds humbly\n - Yahweh rebukes Eliphaz, Bildad, and Zophar (42:7–9)\n - Yahweh restores Job to prosperity (42:10–17)\n\n### What is the book of Job about?\n\nThe book of Job is about a man named Job who experienced disaster even though he was faithful to Yahweh. Job speaks with three friends and asks why Yahweh has allowed him to experience trials and losses. The book teaches that we cannot understand all of Yahweh’s ways, and when we suffer, it is more important to trust Yahweh than it is to understand the reason for the suffering.\n\n### How should the title of this book be translated?\n\nThe book of Job is named for Job, the main character in the book. His name is not related to the English word “job.” Translators might use the traditional title of “The Book of Job” or simply “Job.” Or they may choose a different title such as “The Book About Job” or “The Book About a Man Named Job.”\n\n### Who wrote the book of Job?\n\nWe do not know who wrote the book of Job. Many people suggest that Moses composed or compiled the book, but it may have been written after the time of Moses.\n\n## Part 2: Important Religious and Cultural Concepts\n\n### Does sin cause suffering?\n\nWhen a person sins against Yahweh, that can cause the person to experience suffering. People in the ancient Near East generally believed that a person suffered because they or their ancestors had sinned against God. This is what many religions teach. However, the book of Job shows that a person may suffer even if he or she has not sinned. (See: [[rc://*/tw/dict/bible/kt/sin]])\n\n### Were Eliphaz, Bildad, and Zophar really Job’s friends?\n\nJob 2:11 describes Eliphaz, Bildad, and Zophar as the friends of Job. However, they did not succeed in comforting Job. Instead, they tried to persuade Job to say something about God that Job believed was not true. So we might wonder if it is right to translate the word as “friends.” What they said did not help Job, because they did not understand the full truth about God. However, they did care about Job, and they did want to help him. In those ways, they did what friends would do, and in that sense the word “friends” is appropriate.\n\n### When did the events in the book of Job take place?\n\nWe do not know when the events in the book of Job took place. The story is set around the time of Abraham and Isaac in the book of Genesis. However, some verses are similar to verses in the books of Proverbs and Isaiah, which were written many centuries after Abraham and Isaac lived. It is possible that the book of Job was written at a later time to describe the events of an earlier time.\n\n## Part 3: Important Translation Issues\n\n### Is the book of Job difficult to translate?\n\nThe book of Job has many uncommon words and phrases. That makes parts of it hard to understand and translate. For this reason, translators may decide to translate this book after they have translated other books of the Bible. However, since the writer did not connect Job with a specific time or place in history, the translator may also decide to translate this book before other Old Testament books.\n\n### What style of writing is in the book of Job?\n\nThe author begins and ends the book of Job by relating what happened to Job in narrative form. In the rest of the book, the characters speak in poetry. In the ancient Near East, writers often used poetry to discuss matters of wisdom. The relationship of human conduct to human prosperity and suffering is an important theme in wisdom literature.\n\n### Hebrew poetry: parallelism\n\nHebrew poetry was based on repetition of meaning rather than on repetition of sound like poetry in some other languages. A speaker would typically say one phrase and then say another phrase (or two) that meant a similar thing, an opposite thing, or something supplementary. The subsequent phrase or phrases would advance the meaning of the first phrase in one of these ways. In many cases it would be good to show this to your readers by including all the phrases in your translation rather than combining them. However, if the repetition might be confusing, you could connect the phrases with a word that would show how the later phrase or phrases are advancing the meaning of the first one. Throughout the book, notes will model ways of doing this in various cases, although not in most cases. It is hoped that these illustrations will give translators an idea of what they could do in any given instance.\n\n### Hebrew poetry: chiasm\n\nHebrew poetry often uses a form known as “chiasm.” It will make a statement consisting of two elements. It will then make a parallel, contrasting, or supplemental statement consisting of those same two elements, but in reverse order. For example, Job says in 3:5:\n\nMay it not rejoice among the days of the year;\ninto the number of the months may it not come.\n\nYou may wish to show this form in your translation by following the Hebrew word order, even if that would not ordinarily be the order you would follow in your language. For 3:5, English might ordinarily say:\n\nMay it not rejoice among the days of the year;\nmay it not come into the number of the months.\n\nBut ULT follows the Hebrew word order in order to give an idea of this characteristic form of Hebrew poetry.\n\n### “answered and said”\n\nThe author uses the phrase “answered and said” many times in the book of Job. This phrase expresses a single idea by using two words connected with “and”. The word “answered” tells for what purpose a person “said” something. Specifically, they said it in order to answer or respond to what someone else said. If it would be more natural in your language, you could express this meaning with an equivalent phrase that does not use “and,” such as “responded.” (See: [[rc://*/ta/man/translate/figs-hendiadys]])\n\n### “fear”\n\nIn several places in the book, the author uses a word from the root “fear,” such as the verb “fear” or the adjective “fearful,” in a specific sense. He uses the word to describe an awe of God that leads to holy living. He is not referring to an emotion and saying that the person is afraid of God. He means that the person respects and obeys God. Notes will call attention to this usage where it occurs, and they will suggest translations such as the verb “respect” and the adjective “respectful.” (See: [[rc://*/ta/man/translate/figs-idiom]])\n\n### “behold”\n\nIn many places in the book, characters use the term “behold” to focus their listeners’ attention on what they is about to say. Your language may have a comparable expression that you can use in your translation in these instances.\n\n### “nose”\n\nIn several places in the book, various characters use the term “nose” to mean anger. They do this by association with the way that a person who is angry breathes heavily through his nose. Your language and culture may also associate anger with a particular part of the body. If so, you could use an expression involving that part of the body in your translation. You could also use plain language and say “anger.” 1:intro lym1 0 # Job 1 General Notes\n\n## Structure and Formatting\n\nThis chapter introduces a story about a man named Job who lived during a time long before the author.\n\n## Special Concepts in this Chapter\n\n### Wealth\n\nIn the time and place in which the book of Job is set, a person’s wealth was measured by the number of animals he owned. The book describes how Job owned thousands of animals in order to indicate that he was very rich. (See: [[rc://*/ta/man/translate/figs-explicit]])\n\n### Sacrifices\n\nJob was a man who obeyed Yahweh carefully. We might therefore wonder why he offered sacrifices on behalf of his children, as 1:5 describes, since he was not one of the descendants of Aaron, who were the only ones whom the law of Moses allowed to offer sacrifices. It must be remembered that Job lived prior to the time when God gave Moses the law, so his religious practices were different from those of the Hebrew people after Moses. In Job’s culture, it was normal and acceptable for the father to act as a priest for his family and to offer sacrifices on their behalf. The events that this book relates took place about the same time as the life of Abraham. Therefore, this book corresponds more with Genesis 12–50 than with the rest of the Old Testament. (See:[[rc://*/tw/dict/bible/kt/godly]] and [[rc://*/tw/dict/bible/kt/lawofmoses]])\n\n## Translation Issues in this Chapter\n\n### “the adversary”\n\nThe Hebrew word satan means “adversary.” The Old Testament uses the word in that sense in several places, for example, 1 Kings 11:14, “Yahweh raised up an adversary against Solomon, Hadad the Edomite.” In chapters 1 and 2 of the book of Job, there is a character called “the satan” or “the adversary.” This seems to be a created angelic being who opposes righteous people and accuses them before God of having wrong motives. Many interpreters of the book of Job identify this character with Satan, the devil. The UST follows that interpretation, but the ULT translates the term more basically as “adversary.” You can decide how to translate this term in your own translation. 1:1 j000 rc://*/ta/man/translate/writing-participants אִ֛ישׁ הָיָ֥ה בְ⁠אֶֽרֶץ־ע֖וּץ 1 The author is introducing **Job** as the main participant in the story. If your language has its own way of introducing participants, you can use it here in your translation. Alternate translation: “There once was a man who lived in the land of Uz” 1:1 k5g4 rc://*/ta/man/translate/translate-names ע֖וּץ & אִיּ֣וֹב 1 The word **Uz** is the name of a place, and the word **Job** is the name of a man. @@ -14,7 +14,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 1:4 i4lf rc://*/ta/man/translate/figs-explicit יוֹמ֑⁠וֹ 1 This could mean implicitly: (1) Alternate translation: “on an assigned day of the week” (2) Alternate translation: “on his birthday” 1:4 ey91 rc://*/ta/man/translate/figs-doublet וְ⁠שָׁלְח֗וּ וְ⁠קָרְאוּ֙ 1 The terms **sent** and **called** mean similar things. The author is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “and they invited” 1:5 s2c6 rc://*/ta/man/translate/figs-metaphor כִּ֣י הִקִּיפֽוּ֩ יְמֵ֨י הַ⁠מִּשְׁתֶּ֜ה 1 The author is speaking as if the **days of the feast** had literally **gone around** or traveled a certain distance and then returned to their starting point. He means that each son had taken his turn hosting a feast. Your language may have a similar expression that you can use in your translation. You could also state the meaning plainly. Alternate translation: “after the days of the feast had made a full circuit” or “after each son had taken his turn hosting a feast” -1:5 x3v2 rc://*/ta/man/translate/figs-gendernotations בָנַ֔⁠י 1 Although the term **sons** is masculine, Job is likely using the word in a generic sense to refer to all of his sons and daughters. If it would be helpful to your readers, you could use a term in your language that is clearly inclusive of both men and women, as UST does, or you could mention both sons and daughters. Alternate translation: “my sons and daughters” +1:5 x3v2 rc://*/ta/man/translate/figs-gendernotations בָנַ֔⁠י 1 Although the term **sons** is masculine, Job is likely using the word in a generic sense to refer to all of his sons and daughters. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women, as UST does, or you could mention both sons and daughters. Alternate translation: “my sons and daughters” 1:5 k14m rc://*/ta/man/translate/figs-euphemism וּ⁠בֵרֲכ֥וּ 1 It is possible that the original reading here was “cursed” and that scribes changed it to **blessed** in order to avoid the uncomfortable language of a person cursing God. Traditional manuscripts of the Hebrew Bible do not have a marginal notation about this as they do in the case of [7:20](../07/20.md), but many translations read “cursed” since this is the kind of change that scribes are known to have made in similar cases. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of ULT. Alternate translation: “and cursed” 1:5 j005 rc://*/ta/man/translate/figs-hendiadys חָטְא֣וּ & וּ⁠בֵרֲכ֥וּ 1 This phrase expresses a single idea by using two words connected with **and**. The word **sinned** tells in what way one of Job’s children might have **blessed**, that is, “cursed” God. If it would be more natural in your language, you could express this meaning with an equivalent phrase that does not use “and.” Alternate translation: “have sinfully cursed” 1:5 du2j rc://*/ta/man/translate/figs-metaphor בִּ⁠לְבָבָ֑⁠ם 1 Here, the **heart** figuratively represents the thoughts. Alternate translation: “in their thoughts” @@ -117,7 +117,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 2:12 j041 rc://*/ta/man/translate/grammar-collectivenouns וַ⁠יִּשְׂא֥וּ קוֹלָ֖⁠ם 1 Since the author is speaking of three people, it may be more natural in your language to use the plural form of **voice**. Alternate translation: “they raised their voices” 2:12 ira1 rc://*/ta/man/translate/translate-symaction וַֽ⁠יִּקְרְעוּ֙ אִ֣ישׁ מְעִל֔⁠וֹ וַ⁠יִּזְרְק֥וּ עָפָ֛ר עַל־רָאשֵׁי⁠הֶ֖ם הַ⁠שָּׁמָֽיְמָ⁠ה 1 Job’s friends tore their robes and threw dust into the air so that it would land on their heads as symbolic actions to show that they were deeply distressed about what had happened to Job. If it would be helpful to your readers, you could explain the significance of this action. Alternate translation: “to show how distressed they were about what had happened to Job, each tore his robe, and they threw dust heavenward upon their heads” 2:13 zzf1 rc://*/ta/man/translate/translate-symaction וַ⁠יֵּשְׁב֤וּ אִתּ⁠וֹ֙ לָ⁠אָ֔רֶץ 1 Job’s friends **sat with him on the ground** as a symbolic action to express their sincere sympathy with him. If it would be helpful to your readers, you could explain the significance of this action. Alternate translation: “And to express their sincere sympathy, they sat with him on the ground” -3:intro jci9 0 # Job 3 General Notes\n\n## Structure and Formatting\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is a poem.\n\n## Important Figures of Speech in this Chapter\n\n### Rhetorical questions\n\nIn many places in this chapter, Job uses the question form in order to express strong feelings. Your language might not use the question form for this purpose. Notes will suggest other ways to translate these questions. (See: [[rc://*/ta/man/translate/figs-rquestion]])\n\n### Birth meaning life by association\n\nThroughout this chapter, Job is saying that does not feel that his life is worth living any longer. He communicates this by cursing the day he was born, which is a way of saying by association that he wishes he had never lived. This is a powerful poetic device that would be good to show to your readers, so it would be preferable to translate the device itself, rather than express only its meaning or implications in your translation. In other words, for example, it would be appropriate to translate Job’s actual words in 3:3, “May the day on which I was born perish,” rather than have him say something like, “I do not feel that my life is worth living any more, and so I wish I had never been born.” (See: [[rc://*/ta/man/translate/figs-extrainfo]]) +3:intro jci9 0 # Job 3 General Notes\n\n## Structure and Formatting\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry.\n\n## Important Figures of Speech in this Chapter\n\n### Rhetorical questions\n\nIn many places in this chapter, Job uses the question form in order to express strong feelings. Your language might not use the question form for this purpose. Notes will suggest other ways to translate these questions. (See: [[rc://*/ta/man/translate/figs-rquestion]])\n\n### Birth meaning life by association\n\nThroughout this chapter, Job is saying that does not feel that his life is worth living any longer. He communicates this by cursing the day he was born, which is a way of saying by association that he wishes he had never lived. This is a powerful poetic device that would be good to show to your readers, so it would be preferable to translate the device itself, rather than express only its meaning or implications in your translation. In other words, for example, it would be appropriate to translate Job’s actual words in 3:3, “May the day on which I was born perish,” rather than have him say something like, “I do not feel that my life is worth living any more, and so I wish I had never been born.” (See: [[rc://*/ta/man/translate/figs-extrainfo]]) 3:1 hmv8 rc://*/ta/man/translate/figs-metonymy פָּתַ֤ח אִיּוֹב֙ אֶת־פִּ֔י⁠הוּ 1 The author is referring to Job speaking by association with the way **Job opened his mouth** in order to speak. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “Job spoke up” 3:1 j043 rc://*/ta/man/translate/figs-idiom וַ⁠יְקַלֵּ֖ל אֶת־יוֹמֽ⁠וֹ 1 In this context, the expression **his day** means the day on which Job was born. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and cursed his birthday” 3:1 j044 rc://*/ta/man/translate/figs-explicit וַ⁠יְקַלֵּ֖ל אֶת־יוֹמֽ⁠וֹ 1 The implication is that Job **cursed** his birthday because he was suffering so greatly that he wished he had never been born. You can provide this information in your translation if that would be helpful to your readers. Alternate translation: “and cursed his birthday because he was suffering so greatly that he wished he had never been born” @@ -197,10 +197,10 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 3:23 j079 rc://*/ta/man/translate/figs-doublet לְ֭⁠גֶבֶר אֲשֶׁר־דַּרְכּ֣⁠וֹ נִסְתָּ֑רָה וַ⁠יָּ֖סֶךְ אֱל֣וֹהַּ בַּעֲדֽ⁠וֹ 1 The phrases **whose way is hidden** and **God has hedged around him** mean similar things. Job is using the two phrases together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “to a man whom God is keeping from seeing where he is going” 3:23 xgh3 rc://*/ta/man/translate/figs-metaphor אֲשֶׁר־דַּרְכּ֣⁠וֹ נִסְתָּ֑רָה וַ⁠יָּ֖סֶךְ אֱל֣וֹהַּ בַּעֲדֽ⁠וֹ 1 Job is speaking of how a person ought to live, or of a hopeful future that lies ahead of a person, as if that were literally a **way** or path that the person should walk along but which is **hidden** so that the person cannot find it. He speaks as if God had literally put a hedge around the person to keep him from seeing out. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “who has no hope for the future” 3:23 j080 rc://*/ta/man/translate/figs-activepassive אֲשֶׁר־דַּרְכּ֣⁠וֹ נִסְתָּ֑רָה 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who has done the action, the context suggests that it is God. Alternate translation: “whose way God has hidden” -3:24 j081 rc://*/ta/man/translate/grammar-connect-words-phrases כִּֽי 1 Job is using the word **For** to explain the reason why he asked in the preceding verses why God would give life to a person who is as miserable as he is. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation: “I have asked all this because” +3:24 j081 rc://*/ta/man/translate/grammar-connect-words-phrases כִּֽי 1 Job is using the word **For** to introduce the reason why he asked in the preceding verses why God would give life to a person who is as miserable as he is. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation: “I have asked all this because” 3:24 ya6w rc://*/ta/man/translate/figs-explicit לִ⁠פְנֵ֣י לַ֭חְמִ⁠י אַנְחָתִ֣⁠י תָבֹ֑א 1 The word **before** could mean implicitly: (1) that Job’s sighing comes in place of his food. Alternate translation: “I am too sad to eat” (2) that Job’s sighing comes first and his food comes afterwards. Alternate translation: “I cannot eat without sighing first” 3:24 jp2u rc://*/ta/man/translate/figs-simile וַֽ⁠יִּתְּכ֥וּ כַ֝⁠מַּ֗יִם שַׁאֲגֹתָֽ⁠י 1 The point of this comparison is that just as **waters** (those of a river, for example) flow greatly and powerfully, so Job is groaning greatly and powerfully. If it would be helpful in your language, you could make this point explicitly. Alternate translation: “and I am groaning very greatly” -3:25 j082 rc://*/ta/man/translate/grammar-connect-words-phrases כִּ֤י 1 Job is using the word **For** to explain the reason why he is so upset that he cannot eat and he is groaning loudly. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation: “I cannot eat and I am groaning because” +3:25 j082 rc://*/ta/man/translate/grammar-connect-words-phrases כִּ֤י 1 Job is using the word **For** to introduce the reason why he is so upset that he cannot eat and he is groaning loudly. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation: “I cannot eat and I am groaning because” 3:25 pvp2 rc://*/ta/man/translate/figs-personification פַ֣חַד פָּ֭חַדְתִּי וַ⁠יֶּאֱתָיֵ֑⁠נִי וַ⁠אֲשֶׁ֥ר יָ֝גֹ֗רְתִּי יָ֣בֹא לִֽ⁠י 1 Job is speaking of what he **feared** and **dreaded** as if it were a living thing that had **arrived** or **come** to him. If it would be helpful in your language, you could state the meaning plainly. It may be helpful to combine these two clauses in your translation. Alternate translation: “the thing that I was most afraid of has happened” 3:25 j083 rc://*/ta/man/translate/writing-poetry פַ֣חַד פָּ֭חַדְתִּי 1 Job is using a construction in which a verb and its object come from the same root. You may be able to use the same construction in your language to express the meaning here.Alternatively, your language may have its own way of expressing such a meaning. Alternate translation: “I was very afraid of something” 3:26 j084 rc://*/ta/man/translate/grammar-connect-logic-result לֹ֤א שָׁלַ֨וְתִּי ׀ וְ⁠לֹ֖א שָׁקַ֥טְתִּי וְֽ⁠לֹא־נָ֗חְתִּי וַ⁠יָּ֥בֹא רֹֽגֶז 1 If it would be more natural in your language, you could reverse the order of these phrases, since the second phrase gives the reason for the result that the first phrase describes. (The word translated **but** introduces a reason.) Alternate translation: “Because trouble comes, I have not relaxed, and I have not reposed, and I have not rested” @@ -244,7 +244,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 4:12 j099 rc://*/ta/man/translate/figs-synecdoche וַ⁠תִּקַּ֥ח אָ֝זְנִ֗⁠י 1 Eliphaz is using one part of himself, his **ear**, to mean all of him in the act of hearing. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and I heard” 4:13 h37a rc://*/ta/man/translate/figs-idiom מֵ⁠חֶזְיֹנ֣וֹת לָ֑יְלָה 1 By **visions of the night**, Eliphaz means dreams. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “from a dream that I had” 4:13 er9t rc://*/ta/man/translate/figs-personification בִּ⁠נְפֹ֥ל תַּ֝רְדֵּמָ֗ה עַל־אֲנָשִֽׁים 1 Eliphaz is speaking of **deep sleep** as if it were a living thing that could be actively **falling** on people. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “as happens when people are deeply asleep” -4:13 j100 rc://*/ta/man/translate/figs-gendernotations אֲנָשִֽׁים 1 Although the term **men** is masculine, Eliphaz is using the word in a generic sense that includes both men and women. If it would be helpful to your readers, you could use a term in your language that is clearly inclusive of both men and women. Alternate translation: “people” +4:13 j100 rc://*/ta/man/translate/figs-gendernotations אֲנָשִֽׁים 1 Although the term **men** is masculine, Eliphaz is using the word in a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “people” 4:14 pp18 rc://*/ta/man/translate/figs-doublet פַּ֣חַד קְ֭רָאַ⁠נִי וּ⁠רְעָדָ֑ה 1 The terms **Fear** and **trembling** mean similar things. Eliphaz is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “Great fear came upon me” 4:14 j101 rc://*/ta/man/translate/writing-poetry פַּ֣חַד & הִפְחִֽיד 1 For emphasis, Eliphaz is using a construction in which a subject and its verb come from the same root. You may be able to use the same construction in your language to express the meaning here. Alternatively, your language may another way of showing the emphasis. 4:14 j102 rc://*/ta/man/translate/figs-synecdoche וְ⁠רֹ֖ב עַצְמוֹתַ֣⁠י הִפְחִֽיד 1 Eliphaz is using one part of himself, his **bones**, to mean all of him in the act of becoming afraid. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and I became completely afraid” or “yes, I became completely afraid” @@ -254,7 +254,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 4:17 qqw3 rc://*/ta/man/translate/figs-rquestion הַֽ֭⁠אֱנוֹשׁ מֵ⁠אֱל֣וֹהַ יִצְדָּ֑ק אִ֥ם מֵ֝⁠עֹשֵׂ֗⁠הוּ יִטְהַר־גָּֽבֶר 1 In both of these sentences, Eliphaz is using the question form for emphasis. If you would not use the question form for this purpose in your language, you could translate these questions as statements or exclamations. Alternate translation: “A man cannot be more righteous than God! A man cannot be more pure than his Maker!” 4:17 j105 rc://*/ta/man/translate/figs-explicit הַֽ֭⁠אֱנוֹשׁ 1 The term that Eliphaz is using for **man** here implicitly means a “mortal.” You can indicate this in your translation if that would be helpful to your readers. Alternate translation: “a mortal” 4:17 j106 rc://*/ta/man/translate/figs-idiom אִ֥ם מֵ֝⁠עֹשֵׂ֗⁠הוּ יִטְהַר־גָּֽבֶר 1 Eliphaz is using the word **If** to introduce a question that anticipates a negative answer. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation: “A man cannot be more pure than his Maker, can he?” -4:17 j107 rc://*/ta/man/translate/figs-gendernotations גָּֽבֶר 1 Eliphaz is using the word **man** here (a synonym for the word translated **man** earlier in the verse) in a generic sense that includes both men and women. If it would be helpful to your readers, you could use a term in your language that is clearly inclusive of both men and women. Alternate translation: “a person” +4:17 j107 rc://*/ta/man/translate/figs-gendernotations גָּֽבֶר 1 Eliphaz is using the word **man** here (a synonym for the word translated **man** earlier in the verse) in a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “a person” 4:18 j108 rc://*/ta/man/translate/writing-pronouns לֹ֣א יַאֲמִ֑ין & יָשִׂ֥ים 1 The pronouns **he** and **his** refer back to the previous verse to God, not to “a man.” It may be helpful to clarify this for your readers. Alternate translation: “God does not trust … God charges” 4:18 j109 rc://*/ta/man/translate/figs-explicit בַּ֭⁠עֲבָדָי⁠ו & וּ֝⁠בְ⁠מַלְאָכָ֗י⁠ו 1 By **his servants**, Eliphaz implicitly means the **angels** he mentions later in the verse. You can indicate this in your translation if that would be helpful to your readers. Alternate translation: “in the angels who serve him and … those angels” 4:19 j110 rc://*/ta/man/translate/figs-ellipsis אַ֤ף ׀ שֹׁכְנֵ֬י בָֽתֵּי־חֹ֗מֶר 1 Eliphaz is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “How much less will God be confident that dwellers in houses of clay are doing the right thing” @@ -267,14 +267,14 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 4:21 j112 rc://*/ta/man/translate/figs-activepassive הֲ⁠לֹא־נִסַּ֣ע יִתְרָ֣⁠ם בָּ֑⁠ם 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who does the action, the context suggests that it is God. Alternate translation: “Does not God pull up their tent cord away from them” 4:21 ugp9 rc://*/ta/man/translate/figs-metaphor הֲ⁠לֹא־נִסַּ֣ע יִתְרָ֣⁠ם בָּ֑⁠ם 1 Eliphaz is speaking as if people were literally a **tent** whose **cord** had been **pulled up** so that it was in danger of imminent collapse. He means that mortals have only a brief and uncertain life. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “Do not people have only a brief and uncertain life?” or, as an exclamation, “People have only a brief and uncertain life!” 4:21 j113 rc://*/ta/man/translate/figs-abstractnouns בְ⁠חָכְמָֽה 1 If your language does not use an abstract noun for the idea of **wisdom**, you could express the same idea in another way. Alternate translation: “after having lived wisely” -5:intro kq38 0 # Job 5 General Notes\n\n## Structure and Formatting\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is a poem. This chapter is a continuation of the advice of Job’s friend Eliphaz.\n\n## Translation Issues in this Chapter\n\n### long sentence\nEliphaz describes God in a long sentence in verses 8–13. As the notes suggest at several places, it may be helpful to break up this long sentence into several shorter sentences. +5:intro kq38 0 # Job 5 General Notes\n\n## Structure and Formatting\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry. This chapter is a continuation of the advice of Job’s friend Eliphaz.\n\n## Translation Issues in this Chapter\n\n### long sentence\nEliphaz describes God in a long sentence in verses 8–13. As the notes suggest at several places, it may be helpful to break up this long sentence into several shorter sentences. 5:1 j114 rc://*/ta/man/translate/writing-politeness קְֽרָא־נָ֭א 1 Eliphaz is using the word translated **now** to offer polite encouragement. Your language may have a similar expression that you can use in your translation. Alternate translation: “Go ahead, call out” 5:1 j115 rc://*/ta/man/translate/figs-explicit קְֽרָא־נָ֭א 1 Eliphaz assumes that Job will understand that by **Call out**, he is telling Job to ask someone to listen to his complaint against God. In this culture, someone who had a case against someone else would go to a public area and ask established members of the community to hear and judge the case. You could indicate this in your translation if that would be helpful to your readers. Alternate translation: “Go ahead, call for someone to listen to and judge your case against God” 5:1 j116 rc://*/ta/man/translate/figs-irony קְֽרָא־נָ֭א 1 Eliphaz does not really want Job to **Call out** and ask someone to hear his complaint against God, even though he is telling Job to do that. Eliphaz actually intends to communicate the opposite of the literal meaning of his words. He wants Job to realize that there is no being who has the wisdom or authority to hear a human being’s complaint against God. Alternate translation: “There is really no point in calling for someone to listen to and judge your case against God” 5:1 gaw4 rc://*/ta/man/translate/figs-rquestion הֲ⁠יֵ֣שׁ עוֹנֶ֑⁠ךָּ וְ⁠אֶל־מִ֖י מִ⁠קְּדֹשִׁ֣ים תִּפְנֶֽה 1 In both of these instances, Eliphaz is using the question form for emphasis. If you would not use the question form for this purpose in your language, you could translate these questions as statements or exclamations. Alternate translation: “there is no one who will answer you. You cannot turn to any of the holy ones.” 5:1 n2rw rc://*/ta/man/translate/figs-explicit מִ⁠קְּדֹשִׁ֣ים 1 In this context, the phrase **the holy ones** likely refers to angelic beings rather than to people who live righteously. You can indicate this in your translation if that would be helpful to your readers. Alternate translation: “of the angelic beings” 5:1 j117 rc://*/ta/man/translate/figs-metaphor תִּפְנֶֽה 1 Eliphaz is speaking as if Job would literally **turn** to face someone whom he wanted to hear his case against God. Eliphaz means that Job would appeal to such a person, although he is arguing that there actually is no such person. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “will you appeal” -5:2 j118 rc://*/ta/man/translate/grammar-connect-words-phrases כִּֽי 1 Eliphaz is using the word **For** to explain the reason why he does not really think that Job should look for someone to judge his complaint against God. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation: “You should not look for someone to judge your complaint against God, because” +5:2 j118 rc://*/ta/man/translate/grammar-connect-words-phrases כִּֽי 1 Eliphaz is using the word **For** to introduce the reason why he does not really think that Job should look for someone to judge his complaint against God. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation: “You should not look for someone to judge your complaint against God, because” 5:2 v7ip rc://*/ta/man/translate/figs-personification לֶֽ֭⁠אֱוִיל יַהֲרָג־כָּ֑עַשׂ וּ֝⁠פֹתֶ֗ה תָּמִ֥ית קִנְאָֽה 1 Eliphaz is speaking of **indignation** and **resentment** as if they were a living things that could kill a person. He means that people who become indignant and resentful when God corrects them, rather than admitting their sins and repenting, put themselves in a position where God has to punish them, even by killing them. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “when people foolishly become indignant or naïvely become resentful when God corrects them, God must punish or even kill them” 5:2 j119 rc://*/ta/man/translate/figs-abstractnouns כָּ֑עַשׂ & קִנְאָֽה 1 If your language does not use abstract nouns for the ideas of **indignation** and **resentment**, you could express the same ideas in other ways. Alternate translation: “being indignant … being resentful” 5:2 bn1m rc://*/ta/man/translate/figs-genericnoun לֶֽ֭⁠אֱוִיל & וּ֝⁠פֹתֶ֗ה 1 These phrases does not refer to specific people. They refer to anyone who has the qualities that they name. Express their meaning in the way that would be most natural in your language. Alternate translation: “everyone who is foolish … and … everyone who is simple” @@ -302,9 +302,9 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 5:6 j131 rc://*/ta/man/translate/grammar-connect-words-phrases כִּ֤י 1 Eliphaz is using the word **For** to connect what he has just said with his larger argument that Job should consider why God would be punishing him. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation: “Do not be like a person who does not respect and obey God, because” 5:6 kx25 rc://*/ta/man/translate/figs-metaphor ׀ לֹא־יֵצֵ֣א מֵ⁠עָפָ֣ר אָ֑וֶן וּ֝⁠מֵ⁠אֲדָמָ֗ה לֹא־יִצְמַ֥ח עָמָֽל׃ 1 Eliphaz is speaking as if **misery** and **trouble** might literally come from the **dust** or the **ground**. He is comparing them to plants such as weeds that might unexpectedly appear in the soil even though a farmer did not sow their seeds. The point of the comparison is that weeds seem to come out of nowhere, while trouble and misery have an identifiable source. If it would be clearer in your language, you could state the meaning plainly. Alternate translation, combining the two parallel lines: “trouble certainly does not just happen” 5:6 j132 rc://*/ta/man/translate/figs-explicit לֹא־יֵצֵ֣א מֵ⁠עָפָ֣ר אָ֑וֶן וּ֝⁠מֵ⁠אֲדָמָ֗ה לֹא־יִצְמַ֥ח עָמָֽל׃ 1 The implication, if trouble and misery do not just happen, is that their cause is the indignation and resentment that Eliphaz warned Job against in verse 2. You can indicate this in your translation if that would be helpful to your readers. Alternate translation, as a poetic parallel: “it is truly indignation that causes trouble, yes, it is resentment that causes misery” -5:7 j133 rc://*/ta/man/translate/grammar-connect-words-phrases כִּֽי 1 Eliphaz is using the word **For** to explain the reason why he says that trouble does not just happen. Its cause is known: People create trouble for themselves. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation: “I say this because” +5:7 j133 rc://*/ta/man/translate/grammar-connect-words-phrases כִּֽי 1 Eliphaz is using the word **For** to introduce the reason why he says that trouble does not just happen. Its cause is known: People create trouble for themselves. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation: “I say this because” 5:7 kz2s rc://*/ta/man/translate/figs-explicit ־אָ֭דָם לְ⁠עָמָ֣ל יוּלָּ֑ד וּ⁠בְנֵי־רֶ֝֗שֶׁף יַגְבִּ֥יהוּ עֽוּף׃ 1 Eliphaz assumes that Job will understand that by naming two things that he holds to be true, he means that the first is just as true as the second. You could indicate that explicitly if it would be helpful to your readers. Alternate translation: “man is born to trouble, just as surely as sons of the flame soar to fly” -5:7 j134 rc://*/ta/man/translate/figs-gendernotations אָ֭דָם לְ⁠עָמָ֣ל יוּלָּ֑ד 1 Although the term **man** is masculine, Eliphaz is using the word in a generic sense that includes both men and women. If it would be helpful to your readers, you could use a term in your language that is clearly inclusive of both men and women. Alternate translation: “people are born to trouble” +5:7 j134 rc://*/ta/man/translate/figs-gendernotations אָ֭דָם לְ⁠עָמָ֣ל יוּלָּ֑ד 1 Although the term **man** is masculine, Eliphaz is using the word in a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “people are born to trouble” 5:7 j135 rc://*/ta/man/translate/figs-activepassive אָ֭דָם לְ⁠עָמָ֣ל יוּלָּ֑ד 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “people have an innate tendency to cause trouble for themselves” 5:7 j136 rc://*/ta/man/translate/figs-metaphor וּ⁠בְנֵי־רֶ֝֗שֶׁף 1 Eliphaz is describing sparks as if they were **sons of the flame**, that is, as if fire gave birth to sparks and sent them out. Your language may have a poetic expression of its own that you can use in your translation to describe sparks. You could also state the meaning plainly. Alternate translation: “and sparks” 5:7 j137 rc://*/ta/man/translate/figs-idiom יַגְבִּ֥יהוּ עֽוּף 1 This expression means that sparks fly upwards, carried by currents of air. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “fly upwards” @@ -335,7 +335,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 5:16 j157 rc://*/ta/man/translate/figs-genericnoun לַ⁠דַּ֣ל 1 This phrase does not refer to a specific person. It refers to anyone who has the quality that it names. Express this in the way that would be most natural in your language. Alternate translation: “to those who are poor” 5:16 exr5 rc://*/ta/man/translate/figs-personification וְ֝⁠עֹלָ֗תָ⁠ה קָ֣פְצָה פִּֽי⁠הָ 1 Job is speaking of **injustice** as if it were a living thing that could **shut** its own **mouth**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and people no longer make unjust claims against them” 5:16 j158 rc://*/ta/man/translate/grammar-connect-words-phrases וְ֝⁠עֹלָ֗תָ⁠ה 1 Eliphaz may be using the word translated **and** to indicate that poor people have hope because others no longer make unjust claims against them. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation: “because injustice” -5:17 j159 rc://*/ta/man/translate/figs-gendernotations אֱ֭נוֹשׁ 1 Although the term **man** is masculine, Eliphaz is using the word in a generic sense that includes both men and women. If it would be helpful to your readers, you could use a term in your language that is clearly inclusive of both men and women. Alternate translation: “is anyone” or “is any person” +5:17 j159 rc://*/ta/man/translate/figs-gendernotations אֱ֭נוֹשׁ 1 Although the term **man** is masculine, Eliphaz is using the word in a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “is anyone” or “is any person” 5:17 j160 rc://*/ta/man/translate/grammar-connect-words-phrases וּ⁠מוּסַ֥ר שַׁ֝דַּ֗י אַל־תִּמְאָֽס 1 Eliphaz is using the word translated **and** to indicate that Job should not despise God’s chastening because he is blessed as someone whom God is correcting. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation: “so do not despise the chastening of Shaddai” 5:17 g1br rc://*/ta/man/translate/figs-doublenegatives אַל־תִּמְאָֽס 1 If it would be clearer in your language, you could use a positive expression to translate this double negative that consists of the negative particle **not** and the negative verb **despise**. Alternate translation: “appreciate” 5:18 fx57 rc://*/ta/man/translate/figs-metaphor כִּ֤י ה֣וּא יַכְאִ֣יב וְ⁠יֶחְבָּ֑שׁ יִ֝מְחַ֗ץ וְיָדָיו תִּרְפֶּֽינָה 1 Eliphaz is speaking as if God literally **injures** and **wounds** people and then gives them medical treatment. He means that God uses setbacks and sufferings (which could include physical ailments) to correct people. If it would be clearer in your language, you could state the meaning plainly. The UST models one way to do this. @@ -477,7 +477,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 7:intro y5ka 0 # Job 7 General Notes\n\n## Structure and Formatting\n\nIn this chapter, Job finishes responding to Eliphaz’s first speech, and he also addresses God directly in light of his exchange with Eliphaz.\n- Verses 1–6: Job continues to respond to Elilphaz\n- Verses 7–21: Job addresses God directly\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry.\n\n## Important Figures of Speech in this Chapter\n\n### Metaphors\n\nJob uses many different images in this chapter to describe what the things are like that he is feeling and experiencing. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n### Rhetorical questions\n\nJob often uses the question form in this chapter to emphasize the points he is making to Eliphaz and to God. Notes suggest how these questions may be translated as statements or exclamations if that would be more natural in your language. (See: [[rc://*/ta/man/translate/figs-rquestion]]) 7:1 nz5u rc://*/ta/man/translate/figs-rquestion הֲ⁠לֹא־ צָבָ֣א לֶ⁠אֱנ֣וֹשׁ על־ אָ֑רֶץ וְ⁠כִ⁠ימֵ֖י שָׂכִ֣יר יָמָֽי⁠ו 1 Job is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate these questions as statements or as exclamations. Alternate translation: “Man has hardship on earth! Yes, his days are like the days of a hireling!” 7:1 j228 rc://*/ta/man/translate/figs-abstractnouns הֲ⁠לֹא־צָבָ֣א לֶ⁠אֱנ֣וֹשׁ על־אָ֑רֶץ 1 If your language does not use an abstract noun for the idea of **hardship**, you could express the same idea in another way. Alternate translation: “Life on earth is hard for a man!” -7:1 j229 rc://*/ta/man/translate/figs-gendernotations לֶ⁠אֱנ֣וֹשׁ 1 Although the term **man** is masculine, Job is using the word in a generic sense that includes both men and women. If it would be helpful to your readers, you could use a term in your language that is clearly inclusive of both men and women. Alternate translation: “to a person” +7:1 j229 rc://*/ta/man/translate/figs-gendernotations לֶ⁠אֱנ֣וֹשׁ 1 Although the term **man** is masculine, Job is using the word in a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “to a person” 7:1 m3yt rc://*/ta/man/translate/figs-simile וְ⁠כִ⁠ימֵ֖י שָׂכִ֣יר יָמָֽי⁠ו 1 Job is using this comparison to say that just as **the days of a hireling** (that is, someone hired by the day for manual labor) are long and difficult, so his days are long and difficult. If it would be helpful in your language, you could make this point explicitly. Alternate translation, as an exclamation: “Yes, his days are long and difficult, like those of a hireling!” 7:2 g9ji rc://*/ta/man/translate/figs-simile כְּ⁠עֶ֥בֶד יִשְׁאַף־ צֵ֑ל וּ֝⁠כְ⁠שָׂכִ֗יר יְקַוֶּ֥ה פָעֳלֽ⁠וֹ 1 The point of this comparison, as Job makes clear in the next verse, is that just as a **slave** and a **hireling** have to endure long periods of wishing for relief, so Job has gone a long time without relief. If it would be helpful in your language, you could make this point explicitly. Alternate translation: “As a slave wishes all through a long, hot day that evening would come, and as a hireling must wait until the end of the day to be paid” 7:2 f1pu rc://*/ta/man/translate/figs-metonymy צֵ֑ל 1 Job is using the term **shade** to mean by association the evening, when the sun becomes low in the sky and shadows cover the earth. Specifically, he means the end of the work day. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the evening” or “the end of the work day” @@ -548,7 +548,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 7:21 ek8a rc://*/ta/man/translate/figs-explicit וּ⁠מֶ֤ה ׀ לֹא־תִשָּׂ֣א פִשְׁעִ⁠י֮ וְ⁠תַעֲבִ֪יר אֶת־עֲוֺ֫נִ֥⁠י 1 Job is suggesting implicitly that God should **pardon** him so that they can have a good relationship during the short time that he will still be alive on earth. You could indicate this in your translation if that would be helpful to your readers. Alternate translation: “Why will you not pardon my transgression and take away my iniquity so that we can have a good relationship?” 7:21 j258 rc://*/ta/man/translate/figs-rquestion וּ⁠מֶ֤ה ׀ לֹא־תִשָּׂ֣א פִשְׁעִ⁠י֮ וְ⁠תַעֲבִ֪יר אֶת־עֲוֺ֫נִ֥⁠י 1 Job is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “You ought to pardon my transgression and take away my iniquity!” 7:21 yf7g rc://*/ta/man/translate/figs-metonymy עַ֭תָּה לֶ⁠עָפָ֣ר אֶשְׁכָּ֑ב 1 Job is using the expression **lie down in the dust** to mean that he will die, by association with the way that in this culture, people who died were laid in a grave and buried in the ground or **dust**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “I will soon die” -8:intro md4v 0 # Job 8 General Notes\n\n## Structure and Formatting\n\nIn this chapter, Job’s friend Bildad responds to what Job said in chapters 6 and 7.\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is a poem.\n\n## Translation Issues in this Chapter\n\n### Bildad answering Job with his own words\n\nIn [7:21](../07/21.md), at the end of his speech, Job suggested that God might **seek** for him **diligently**. Bildad says in his response in [8:5](../08/05.md) that it is actually Job who should be seeking God diligently. To help your readers appreciate how Bildad is answering Job with his own words, you may wish to translate Bildad’s expression **seek diligently** the same way that you translated it when Job used it in [7:21](../07/21.md).\n\n### Quotation within a quotation\n\nIn his speech, Bildad encourages Job to consider the wisdom of their ancestors. In verses 11–22, he may be quoting from traditional teachings. Notes suggest the possibility of punctuating these verses as a secondary quotation if your language might naturally put one direct quotation inside another. +8:intro md4v 0 # Job 8 General Notes\n\n## Structure and Formatting\n\nIn this chapter, Job’s friend Bildad responds to what Job said in chapters 6 and 7.\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry.\n\n## Translation Issues in this Chapter\n\n### Bildad answering Job with his own words\n\nIn [7:21](../07/21.md), at the end of his speech, Job suggested that God might **seek** for him **diligently**. Bildad says in his response in [8:5](../08/05.md) that it is actually Job who should be seeking God diligently. To help your readers appreciate how Bildad is answering Job with his own words, you may wish to translate Bildad’s expression **seek diligently** the same way that you translated it when Job used it in [7:21](../07/21.md).\n\n### Quotation within a quotation\n\nIn his speech, Bildad encourages Job to consider the wisdom of their ancestors. In verses 11–22, he may be quoting from traditional teachings. Notes suggest the possibility of punctuating these verses as a secondary quotation if your language might naturally put one direct quotation inside another. 8:2 j259 rc://*/ta/man/translate/figs-ellipsis עַד־אָ֥ן תְּמַלֶּל־אֵ֑לֶּה וְ⁠ר֥וּחַ כַּ֝בִּיר אִמְרֵי־פִֽי⁠ךָ 1 Bildad is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “Until when will you say these things, and until when will the words of your mouth be a mighty wind” 8:2 j260 rc://*/ta/man/translate/figs-rquestion עַד־אָ֥ן תְּמַלֶּל־אֵ֑לֶּה וְ⁠ר֥וּחַ כַּ֝בִּיר אִמְרֵי־פִֽי⁠ךָ 1 Bildad is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “You should not keep saying these things, and the words of your mouth should not keep being a mighty wind!” 8:2 j261 rc://*/ta/man/translate/figs-metonymy אִמְרֵי־פִֽי⁠ךָ 1 Bildad is using the term **mouth** to mean speaking, by association with the way people use their mouths to speak. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the words that you speak” or see next note for another possibility. @@ -613,9 +613,9 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 8:22 k5y9 rc://*/ta/man/translate/figs-synecdoche וְ⁠אֹ֖הֶל רְשָׁעִ֣ים אֵינֶֽ⁠נּוּ 1 Bildad is using one possession of **the wicked**, the **tent** in which they live, to mean all of their possessions and their standing in the community. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and the wicked will be without status or means” 8:22 uz63 rc://*/ta/man/translate/figs-nominaladj רְשָׁעִ֣ים 1 Bildad is using the adjective **wicked** as a noun to mean a certain kind of person. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “wicked people” 8:22 j279 rc://*/ta/man/translate/figs-quotemarks אֵינֶֽ⁠נּוּ 1 If you decided to punctuate verses 11–22 as a second-level quotation, indicate the end of this quotation here with a closing second-level quotation mark or whatever other punctuation or convention your language uses to indicate the end of a second-level quotation. -9:intro n51u 0 # Job 9 General Notes\n\n## Structure and Formatting\n\nThis chapter is Job’s response to Bildad’s first speech. In [8:5](../08/05.md), Bildad told Job that he should appeal to God. In response, Job protests in this chapter that a human being cannot appeal to God.\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is a poem.\n\n## Important Figures of Speech in this Chapter\n\n### Litany\n\nIn verses 5–10, Job makes a series of statements about how powerful God is. These specific statements illustrate the general statement that Job makes in verse 4 that God is “wise in heart and mighty in strength.” A series of statements such as this is known as a litany. If your readers would recognize what Job is doing, you can translate and format this litany the way the ULT does. If the litany form would not be familiar to your readers, you could format the general statement in a way that will show that it is a summary statement that shows the overall meaning of what Job is saying. You could then put each sentence of the litany on a separate line. The format might look something like this:\n\nGod is wise in heart and mighty in strength (Who has hardened himself against him and been whole?),\n> the one removing mountains and they do not know, who overturns them in his anger,\n> the one shaking the earth from its place and causing its pillars to tremble,\n> the one speaking to the sun and it does not rise, and upon the stars he seals,\n> stretching out the heavens by himself and treading on the waves of the sea,\n> making the Bear, Orion, the Pleiades, and the chambers of the south,\n> doing great {things} until there is no searching and distinguished {things} until there is no number. +9:intro n51u 0 # Job 9 General Notes\n\n## Structure and Formatting\n\nThis chapter is Job’s response to Bildad’s first speech. In [8:5](../08/05.md), Bildad told Job that he should appeal to God. In response, Job protests in this chapter that a human being cannot appeal to God.\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry.\n\n## Important Figures of Speech in this Chapter\n\n### Litany\n\nIn verses 5–10, Job makes a series of statements about how powerful God is. These specific statements illustrate the general statement that Job makes in verse 4 that God is “wise in heart and mighty in strength.” A series of statements such as this is known as a litany. If your readers would recognize what Job is doing, you can translate and format this litany the way the ULT does. If the litany form would not be familiar to your readers, you could format the general statement in a way that will show that it is a summary statement that shows the overall meaning of what Job is saying. You could then put each sentence of the litany on a separate line. The format might look something like this:\n\nGod is wise in heart and mighty in strength (Who has hardened himself against him and been whole?),\n> the one removing mountains and they do not know, who overturns them in his anger,\n> the one shaking the earth from its place and causing its pillars to tremble,\n> the one speaking to the sun and it does not rise, and upon the stars he seals,\n> stretching out the heavens by himself and treading on the waves of the sea,\n> making the Bear, Orion, the Pleiades, and the chambers of the south,\n> doing great {things} until there is no searching and distinguished {things} until there is no number. 9:2 r4pi rc://*/ta/man/translate/figs-rquestion וּ⁠מַה־יִּצְדַּ֖ק אֱנ֣וֹשׁ עִם־אֵֽל 1 Job is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “But a man cannot be righteous with God!” -9:2 a9ku rc://*/ta/man/translate/figs-gendernotations אֱנ֣וֹשׁ 1 Although the term **man** is masculine, Job is using the word in a generic sense that includes both men and women. If it would be helpful to your readers, you could use a term in your language that is clearly inclusive of both men and women. Alternate translation: “a person” +9:2 a9ku rc://*/ta/man/translate/figs-gendernotations אֱנ֣וֹשׁ 1 Although the term **man** is masculine, Job is using the word in a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “a person” 9:3 t9fi rc://*/ta/man/translate/writing-pronouns אִם־יַ֭חְפֹּץ לָ⁠רִ֣יב עִמּ֑⁠וֹ 1 In this part of the verse, the pronoun **he** refers to “a man” and the pronoun “him” refers to God. It may be helpful to clarify this for your readers. Alternate translation: “If a person desires to contend with God” 9:3 a6um rc://*/ta/man/translate/figs-explicit לָ⁠רִ֣יב עִמּ֑⁠וֹ 1 Job assumes that Bildad will understand that he is using the word **contend** to mean making a formal legal complaint against God. In this culture, people made such complaints to community leaders in public places such as the gate of a town. Each party would question the other in the presence of the leaders, who would then discuss the case and decide how to resolve it. Job is probably describing how he participated as a leader in such cases in [29:21–23](../29/21.md). Your language may have an expression for this process that you could use in your translation. Alternate translation: “to take God to court” or “to file charges against God” 9:3 j280 rc://*/ta/man/translate/writing-pronouns לֹֽא־יַ֝עֲנֶ֗⁠נּוּ 1 In this part of the verse, (1) the pronoun **he** could refer to a human being and the pronoun **him** could refer to God. This seems likely, since after describing God’s knowledge and power, Job asks in [9:14](../09/14.md) how he could possibly answer God and in [9:32](../09/32.md) he says that God is “not a man, as I am, that I could answer him.” Alternate translation: “a human will not answer God” (2) the pronoun **he** could refer to God and the pronoun **him** could refer to a human being. This is also a possibility, since Job protests in [30:20](../30/20.md) that God does not answer him. Alternate translation: “God will not answer a human” @@ -725,7 +725,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 10:4 e9t6 rc://*/ta/man/translate/figs-rquestion הַ⁠עֵינֵ֣י בָשָׂ֣ר לָ֑⁠ךְ אִם־כִּ⁠רְא֖וֹת אֱנ֣וֹשׁ תִּרְאֶֽה 1 Job is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate these questions as statements or as exclamations. Alternate translation: “You do not have eyes of flesh! You do not see according to the seeing of a man!” 10:4 d65r rc://*/ta/man/translate/figs-metonymy הַ⁠עֵינֵ֣י בָשָׂ֣ר לָ֑⁠ךְ 1 Job is using the expression **of flesh** to mean “human,” by association with the way that humans have flesh. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Do you have human eyes?” or “You do not have human eyes!” 10:4 s8ae rc://*/ta/man/translate/figs-idiom אִם־כִּ⁠רְא֖וֹת אֱנ֣וֹשׁ תִּרְאֶֽה 1 Job is using the word **If** to introduce a question that anticipates a negative answer. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation: “You do not see as people see, do you?” -10:4 j318 rc://*/ta/man/translate/figs-gendernotations כִּ⁠רְא֖וֹת אֱנ֣וֹשׁ 1 Although the term **man** is masculine, Job is using the word in a generic sense that includes both men and women. If it would be helpful to your readers, you could use a term in your language that is clearly inclusive of both men and women. Alternate translation: “as people do” +10:4 j318 rc://*/ta/man/translate/figs-gendernotations כִּ⁠רְא֖וֹת אֱנ֣וֹשׁ 1 Although the term **man** is masculine, Job is using the word in a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “as people do” 10:5 st4n rc://*/ta/man/translate/figs-explicit הֲ⁠כִ⁠ימֵ֣י אֱנ֣וֹשׁ יָמֶ֑י⁠ךָ אִם־שְׁ֝נוֹתֶ֗י⁠ךָ כִּ֣⁠ימֵי גָֽבֶר 1 Job is asking implicitly whether God has the same number of **days** and **years** as a human being, not whether God experiences the kind of **days** and **years** that people do. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “Is the number of your days the same as the number of the days that a man has, or is the number of your years the same as the number of days that a person has” 10:5 awt6 rc://*/ta/man/translate/figs-rquestion הֲ⁠כִ⁠ימֵ֣י אֱנ֣וֹשׁ יָמֶ֑י⁠ךָ אִם־שְׁ֝נוֹתֶ֗י⁠ךָ כִּ֣⁠ימֵי גָֽבֶר 1 Job is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate these questions as statements or as exclamations, not continuing this sentence into the following two verses. Alternate translation: “Your days are not like the days of a man! No, your years are not like the days of a person!” 10:5 j319 rc://*/ta/man/translate/figs-metonymy הֲ⁠כִ⁠ימֵ֣י אֱנ֣וֹשׁ יָמֶ֑י⁠ךָ אִם־שְׁ֝נוֹתֶ֗י⁠ךָ כִּ֣⁠ימֵי גָֽבֶר 1 Job is using the terms **days** and **years** to mean by association the lifetime of a person. If it would be helpful in your language, you could combine the two phrases and state the meaning plainly. Alternate translation: “Do you have as short a lifetime as people do” or “You do not have as short a lifetime as people do!” @@ -784,7 +784,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 10:21 f7d8 rc://*/ta/man/translate/figs-metonymy אֶל־אֶ֖רֶץ חֹ֣שֶׁךְ וְ⁠צַלְמָֽוֶת 1 Job is using the terms **darkness** and **deep shadow** to mean by association the abode of the dead, which people in this culture believed to be a very dark place, since it was away from any sunlight. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to the abode of the dead” 10:22 xkq9 rc://*/ta/man/translate/writing-pronouns וַ⁠תֹּ֥פַע כְּמוֹ־אֹֽפֶל 1 The pronoun **it** could refer to: (1) whatever faint light there might be in the abode of the dead. Alternate translation: “and where the light shines like gloom” or “and where the only light is very faint” (2) the **land** that Job has been describing, that is, the abode of the dead itself. In order to draw a contrast with the darkness in the abode of the dead, Job would be speaking as if a place that is well-lit **shines**. It may be helpful to begin a new sentence here. Alternate translation: “There is no light in that land” 10:22 a8nx rc://*/ta/man/translate/figs-quotemarks וַ⁠תֹּ֥פַע כְּמוֹ־אֹֽפֶל 1 If you decided to translate verses 2–22 as a second-level direct quotation, indicate the end of that quotation here at the end of this sentence with a closing second-level quotation mark or whatever other punctuation or convention your language uses to indicate the end of a second-level quotation. -11:intro m1vt 0 # Job 11 General Notes\n\n## Structure and Formatting\n\nIn this chapter, Job’s friend Zophar responds to what Job said in chapters 9 and 10.\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is a poem.\n\n## Translation Issues in this Chapter\n\n### Zophar answering Job with his own words\n\n- In [9:12](../09/12.md), Job asked about God, when suggesting that God might act cruelly, “Who will turn him back?” Zophar says in his response in [11:10](../11/10.md), answering Job in his own words to insist that God actually acts justly, ”Who will turn him back?”\n\n- In [10:15](../10/15.md), Job says that he will not lift his head, he will continue to act ashamed, because God is punishing him even though he is innocent. Zophar says in response in [11:15](../11/15.md) that if Job repents and prays for forgiveness, he will be able to lift up his face without any shame.\n\n- In [10:22](../10/2.md), Job says that he will die and go to a place of complete darkness. Zophar says in response in [11:17](../11/17.md) that Job’s life may seem like darkness now, but it will become bright and happy if he turns to God.\n\nTo help your readers appreciate how Zophar is answering Job with his own words, you may wish to translate Zophar’s expressions in these places in the same way that you translated Job’s similar expressions earlier. Notes will suggest ways to do this.\n\n## Important Figures of Speech in this Chapter\n\n### Rhetorical questions\n\nIn many places in this chapter, Zophar uses the question form in order to challenge Job. Your language might not use the question form for that purpose. Notes will suggest other ways to translate these questions. (See: [[rc://*/ta/man/translate/figs-rquestion]]) +11:intro m1vt 0 # Job 11 General Notes\n\n## Structure and Formatting\n\nIn this chapter, Job’s friend Zophar responds to what Job said in chapters 9 and 10.\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry.\n\n## Translation Issues in this Chapter\n\n### Zophar answering Job with his own words\n\n- In [9:12](../09/12.md), Job asked about God, when suggesting that God might act cruelly, “Who will turn him back?” Zophar says in his response in [11:10](../11/10.md), answering Job in his own words to insist that God actually acts justly, ”Who will turn him back?”\n\n- In [10:15](../10/15.md), Job says that he will not lift his head, he will continue to act ashamed, because God is punishing him even though he is innocent. Zophar says in response in [11:15](../11/15.md) that if Job repents and prays for forgiveness, he will be able to lift up his face without any shame.\n\n- In [10:22](../10/2.md), Job says that he will die and go to a place of complete darkness. Zophar says in response in [11:17](../11/17.md) that Job’s life may seem like darkness now, but it will become bright and happy if he turns to God.\n\nTo help your readers appreciate how Zophar is answering Job with his own words, you may wish to translate Zophar’s expressions in these places in the same way that you translated Job’s similar expressions earlier. Notes will suggest ways to do this.\n\n## Important Figures of Speech in this Chapter\n\n### Rhetorical questions\n\nIn many places in this chapter, Zophar uses the question form in order to challenge Job. Your language might not use the question form for that purpose. Notes will suggest other ways to translate these questions. (See: [[rc://*/ta/man/translate/figs-rquestion]]) 11:2 ua2s rc://*/ta/man/translate/figs-activepassive הֲ⁠רֹ֣ב דְּ֭בָרִים לֹ֣א יֵעָנֶ֑ה וְ⁠אִם־אִ֖ישׁ שְׂפָתַ֣יִם יִצְדָּֽק 1 If your language does not use these passive forms, you could express the ideas in active form or in another way that is natural in your language. Alternate translation: “Will no one answer the multitude of words? Or will anyone justify a man of lips?” 11:2 cq18 rc://*/ta/man/translate/figs-rquestion הֲ⁠רֹ֣ב דְּ֭בָרִים לֹ֣א יֵעָנֶ֑ה וְ⁠אִם־אִ֖ישׁ שְׂפָתַ֣יִם יִצְדָּֽק 1 Job is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate these questions as statements or as exclamations. Alternate translation: “The multitude of words must be answered! A man of lips will not be justified!” 11:2 j348 rc://*/ta/man/translate/figs-metonymy הֲ⁠רֹ֣ב דְּ֭בָרִים לֹ֣א יֵעָנֶ֑ה 1 Zophar is using the term **words** by association to mean what Job has just said by using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “I must respond to the many things that you have just said” @@ -847,7 +847,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 11:20 s359 rc://*/ta/man/translate/figs-metonymy וְ⁠עֵינֵ֥י רְשָׁעִ֗ים תִּ֫כְלֶ֥ינָה 1 Zophar is referring to death by association with the way people’s eyes **fail** when they are about to die (either in the sense of becoming visibly dim or in the sense of no longer seeing well). If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “But the wicked will die” 11:20 j376 rc://*/ta/man/translate/figs-personification וּ֭⁠מָנוֹס אָבַ֣ד מִנְ⁠הֶ֑ם 1 Zophar is speaking of **escape** as if it were a living thing that could **perish**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “yes, they will not be able to escape dying” 11:20 j377 rc://*/ta/man/translate/figs-euphemism וְ֝⁠תִקְוָתָ֗⁠ם מַֽפַּח־נָֽפֶשׁ 1 Zophar is using the phrase **expiration of breath**, which means “breathing out,” to mean dying. This is a mild way of referring to death. Your language may have a similar expression that you can use in your translation. You could also use plain language. Alternate translation: “they will have no hope other than to pass away” or “they will have no hope other than to die” -12:intro u4jn 0 # Job 12 General Notes\n\n## Structure and Formatting\n\nThis chapter is the start of Job’s response to Zophar’s first speech. (Job’s response to him continues in chapters 13 and 14.)\n- Verses 1–6: Job speaks to all three of his friends and protests that they have not been telling him anything that he does not already know\n- Verses 7–12: Job speaks specifically to Zophar and insists that what Zophar has just said in his speech is common knowledge in the world and something that he himself knows.\n- Verses 13–25: Job describes how God is so powerful that no one can resist what he does.\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is a poem.\n\n## Translation Issues in this Chapter\n\n### Plural and singular “you”\n\nThe pronoun “you” is plural in verses 1–3 because Job is addressing all three of his friends. The pronoun “you” is singular in verses 7–8 because Job is addressing Zophar. Use the plural and singular forms in these places if your language marks that distinction.\n\n## Important Figures of Speech in this Chapter\n\n### Litany\n\nIn verses 13–24, Job makes a series of statements about how powerful God is. These specific statements illustrate the general statement that Job makes in verse 4 that God is “wise in heart and mighty in strength.” A series of statements such as this is known as a litany. If your readers would recognize what Job is doing, you can translate and format this litany the way the ULT does. If the litany form would not be familiar to your readers, you could format the general statement in a way that will show that it is a summary statement that shows the overall meaning of what Job is saying. You could then put each sentence of the litany on a separate line. The format might look something like this:\n> With him {are} wisdom and might; to him {are} counsel and understanding.\n> Behold, he breaks down, and it is not rebuilt; he closes upon a man, and it is not opened.\n> Behold, he withholds the waters and they dry up, and he sends them out and they overthrow the land.\n> With him {are} strength and prudence; to him {are} the one straying and the one causing to stray;\n> the one leading counselors away naked, and he makes judges foolish.\n> He removes the bond of kings and he wraps a cloth around their loins;\n> the one leading priests away naked, and the incumbent ones he overthrows,\n> the one removing the lip {that is} to the ones being trusted, and he takes away the discernment of the elders,\n> the one pouring contempt on nobles, and the belt of the mighty ones he loosens,\n> the one revealing deep things out of darkness, and he brings dark shadow into the light,\n> the one magnifying nations, and he destroys them; the one enlarging nations, and he exiles them,\n> the one removing a heart from the leaders of the people of the earth; he causes them to wander in a wasteland {with} no path.\n> They grope in darkness and not in light; he makes them wander like a drunkard. +12:intro u4jn 0 # Job 12 General Notes\n\n## Structure and Formatting\n\nThis chapter is the start of Job’s response to Zophar’s first speech. (Job’s response to him continues in chapters 13 and 14.)\n- Verses 1–6: Job speaks to all three of his friends and protests that they have not been telling him anything that he does not already know\n- Verses 7–12: Job speaks specifically to Zophar and insists that what Zophar has just said in his speech is common knowledge in the world and something that he himself knows.\n- Verses 13–25: Job describes how God is so powerful that no one can resist what he does.\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry.\n\n## Translation Issues in this Chapter\n\n### Plural and singular “you”\n\nThe pronoun “you” is plural in verses 1–3 because Job is addressing all three of his friends. The pronoun “you” is singular in verses 7–8 because Job is addressing Zophar. Use the plural and singular forms in these places if your language marks that distinction.\n\n## Important Figures of Speech in this Chapter\n\n### Litany\n\nIn verses 13–24, Job makes a series of statements about how powerful God is. These specific statements illustrate the general statement that Job makes in verse 4 that God is “wise in heart and mighty in strength.” A series of statements such as this is known as a litany. If your readers would recognize what Job is doing, you can translate and format this litany the way the ULT does. If the litany form would not be familiar to your readers, you could format the general statement in a way that will show that it is a summary statement that shows the overall meaning of what Job is saying. You could then put each sentence of the litany on a separate line. The format might look something like this:\n> With him {are} wisdom and might; to him {are} counsel and understanding.\n> Behold, he breaks down, and it is not rebuilt; he closes upon a man, and it is not opened.\n> Behold, he withholds the waters and they dry up, and he sends them out and they overthrow the land.\n> With him {are} strength and prudence; to him {are} the one straying and the one causing to stray;\n> the one leading counselors away naked, and he makes judges foolish.\n> He removes the bond of kings and he wraps a cloth around their loins;\n> the one leading priests away naked, and the incumbent ones he overthrows,\n> the one removing the lip {that is} to the ones being trusted, and he takes away the discernment of the elders,\n> the one pouring contempt on nobles, and the belt of the mighty ones he loosens,\n> the one revealing deep things out of darkness, and he brings dark shadow into the light,\n> the one magnifying nations, and he destroys them; the one enlarging nations, and he exiles them,\n> the one removing a heart from the leaders of the people of the earth; he causes them to wander in a wasteland {with} no path.\n> They grope in darkness and not in light; he makes them wander like a drunkard. 12:2 dpz4 rc://*/ta/man/translate/figs-irony אָ֭מְנָם כִּ֣י אַתֶּם־עָ֑ם וְ֝⁠עִמָּ⁠כֶ֗ם תָּמ֥וּת חָכְמָֽה 1 For emphasis, Job is saying the opposite of what he means. If a speaker of your language would not do this, in your translation you could indicate what Job actually means. Alternate translation: “You are speaking as if you were the people and as if wisdom would with you, but that is not true” 12:2 dk3z rc://*/ta/man/translate/figs-yousingular אַתֶּם־עָ֑ם 1 As the General Notes to this chapter discuss, the word **you** is plural here and in the next two verses because Job is referring to his three friends. So use the plural form in your translation if your language marks that distinction. Other languages may have other ways to indicate the plural reference. Alternate translation: “the three of you are the people” 12:2 xl1k rc://*/ta/man/translate/figs-idiom אַתֶּם־עָ֑ם 1 Job could be saying (while meaning the opposite): (1) that his three friends are so wise that their opinion is the one that really matters. Alternate translation: “you are the people whose opinion matters” (2) that in their counsel, his three friends are embodying the collective wisdom of their people. Alternate translation: “you have expressed the wisdom of our whole people” @@ -884,7 +884,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 12:10 j391 rc://*/ta/man/translate/grammar-connect-words-phrases וְ֝⁠ר֗וּחַ כָּל־בְּשַׂר־אִֽישׁ 1 In this instance, Job is using the word **and** to emphasize something that is included in the previous phrase, not to introduce something additional. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation, preceded by a comma: “including the breath of all flesh of man” 12:10 s1sr rc://*/ta/man/translate/figs-metonymy וְ֝⁠ר֗וּחַ כָּל־בְּשַׂר־אִֽישׁ 1 Job is using the term **breath** by association to mean “life.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and the life of all flesh of man” 12:10 j392 rc://*/ta/man/translate/figs-synecdoche וְ֝⁠ר֗וּחַ כָּל־בְּשַׂר־אִֽישׁ 1 Job is using one part of **man**, his **flesh**, to mean all of him. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and the life of every man” -12:10 j393 rc://*/ta/man/translate/figs-gendernotations וְ֝⁠ר֗וּחַ כָּל־בְּשַׂר־אִֽישׁ 1 Although the term **man** is masculine, Job is using the word in a generic sense that includes both men and women. If it would be helpful to your readers, you could use a term in your language that is clearly inclusive of both men and women. Alternate translation: “and the life of every woman and man” or “and the life of every person” +12:10 j393 rc://*/ta/man/translate/figs-gendernotations וְ֝⁠ר֗וּחַ כָּל־בְּשַׂר־אִֽישׁ 1 Although the term **man** is masculine, Job is using the word in a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “and the life of every woman and man” or “and the life of every person” 12:11 j394 rc://*/ta/man/translate/grammar-connect-words-phrases הֲ⁠לֹא־אֹ֭זֶן מִלִּ֣ין תִּבְחָ֑ן וְ֝⁠חֵ֗ךְ אֹ֣כֶל יִטְעַם־לֽ⁠וֹ 1 In this instance, Job is using the word **and** to say that the phrase it introduces is just as true as the previous phrase. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation: “Does not the ear test words, just as the palate tastes its food?” 12:11 d5vn rc://*/ta/man/translate/figs-rquestion הֲ⁠לֹא־אֹ֭זֶן מִלִּ֣ין תִּבְחָ֑ן וְ֝⁠חֵ֗ךְ אֹ֣כֶל יִטְעַם־לֽ⁠וֹ 1 Job is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “Certainly the ear tests words just as the palate tastes its food!” 12:11 j395 rc://*/ta/man/translate/figs-personification הֲ⁠לֹא־אֹ֭זֶן מִלִּ֣ין תִּבְחָ֑ן וְ֝⁠חֵ֗ךְ אֹ֣כֶל יִטְעַם־לֽ⁠וֹ 1 Job is speaking of the **ear** as if it could **test words** by itself. He is using the ear to represent hearing, and he means that people themselves test or consider the words of others when they hear them. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Do people not consider others’ words when they hear them, just as people discern with their mouths the taste of their food” @@ -901,7 +901,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 12:14 j402 rc://*/ta/man/translate/grammar-connect-words-phrases יַ֭הֲרוֹס וְ⁠לֹ֣א יִבָּנֶ֑ה יִסְגֹּ֥ר עַל־אִ֝֗ישׁ וְ⁠לֹ֣א יִפָּתֵֽחַ 1 In both of these instances, Job is using the word **and** to introduce what happens under the condition he is describing. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation: “if he breaks down, then it is not rebuilt; if he closes upon a man, then it is not opened” 12:14 v1pt rc://*/ta/man/translate/figs-activepassive וְ⁠לֹ֣א יִבָּנֶ֑ה & וְ⁠לֹ֣א יִפָּתֵֽחַ 1 If your language does not use these passive forms, you could express the ideas in active form or in another way that is natural in your language. Alternate translation: “and no one rebuilds … and no one opens” 12:14 j403 rc://*/ta/man/translate/figs-idiom יִסְגֹּ֥ר עַל־אִ֝֗ישׁ וְ⁠לֹ֣א יִפָּתֵֽחַ 1 In this context, the expressions **closes upon** and **opened** refer to imprisonment and release. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “he imprisons a man, and that man is not released” or “if he imprisons a man, then no one releases that man” -12:14 j495 rc://*/ta/man/translate/figs-gendernotations אִ֝֗ישׁ 1 Although the term **man** is masculine, Job is using the word in a generic sense that includes both men and women. If it would be helpful to your readers, you could use a term in your language that is clearly inclusive of both men and women. Alternate translation: “a man or woman” or “a person” +12:14 j495 rc://*/ta/man/translate/figs-gendernotations אִ֝֗ישׁ 1 Although the term **man** is masculine, Job is using the word in a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “a man or woman” or “a person” 12:15 pl3c rc://*/ta/man/translate/grammar-connect-words-phrases הֵ֤ן יַעְצֹ֣ר בַּ⁠מַּ֣יִם וְ⁠יִבָ֑שׁוּ וִֽ֝⁠ישַׁלְּחֵ֗⁠ם וְ⁠יַ֖הַפְכוּ אָֽרֶץ 1 In both of these instances, Job is using the word **and** to introduce what happens under the condition he is describing. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation: “if he withholds the waters, then they dry up; if he sends them out, then they overthrow the land” 12:15 rel2 rc://*/ta/man/translate/figs-metaphor וְ⁠יַ֖הַפְכוּ אָֽרֶץ 1 Job is speaking as if the **waters** would literally **overthrow** the **land** or turn it upside down. He means that the waters would completely cover the land so that there would be no land any more. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “and they completely flood the land” 12:16 gqf6 rc://*/ta/man/translate/figs-abstractnouns עִ֭מּ⁠וֹ עֹ֣ז וְ⁠תֽוּשִׁיָּ֑ה 1 If your language does not use abstract nouns for the ideas of **strength** and **prudence**, you could express the same ideas in other ways. Alternate translation: “God is strong and prudent” @@ -948,7 +948,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 13:8 i61h rc://*/ta/man/translate/figs-explicit לָ⁠אֵ֥ל תְּרִיבֽוּ⁠ן 1 Job is using the word **plead** to mean "argue a court case." He is suggesting that his friends are not counseling him impartially but, rather, taking God’s side against him even though, as he sees it, he has a valid case against God. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “will you take God’s side against me?” or “you are taking God’s side against me!” 13:9 l9wk rc://*/ta/man/translate/figs-rquestion הֲ֭⁠טוֹב כִּֽי־יַחְקֹ֣ר אֶתְ⁠כֶ֑ם אִם־כְּ⁠הָתֵ֥ל בֶּ֝⁠אֱנ֗וֹשׁ תְּהָתֵ֥לּוּ בֽ⁠וֹ 1 Job is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate these questions as statements or as exclamations. Alternate translation: “It is not good that he will examine you! You will not deceive him as you might deceive a man” 13:9 j412 rc://*/ta/man/translate/figs-explicit הֲ֭⁠טוֹב כִּֽי־יַחְקֹ֣ר אֶתְ⁠כֶ֑ם 1 Job means implicitly that it would not be **good** for his friends if God were to **examine** them because God would discover that they had not been telling the truth about him. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “If God were to examine you, he would discover that you have not been telling the truth about him, and that would not be good for you” -13:9 gk9j rc://*/ta/man/translate/figs-gendernotations בֶּ֝⁠אֱנ֗וֹשׁ 1 Although the term **man** is masculine, Job is using the word in a generic sense that includes both men and women. If it would be helpful to your readers, you could use a term in your language that is clearly inclusive of both men and women. Alternate translation: “a man or a woman” or “a human” +13:9 gk9j rc://*/ta/man/translate/figs-gendernotations בֶּ֝⁠אֱנ֗וֹשׁ 1 Although the term **man** is masculine, Job is using the word in a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “a man or a woman” or “a human” 13:10 j413 rc://*/ta/man/translate/grammar-connect-logic-result הוֹכֵ֣חַ יוֹכִ֣יחַ אֶתְ⁠כֶ֑ם אִם־בַּ֝⁠סֵּ֗תֶר פָּנִ֥ים תִּשָּׂאֽוּ⁠ן 1 If it would be more natural in your language, you could reverse the order of these phrases, since the second phrase gives the reason for the result that the first phrase describes. Alternate translation: “If in secret you were lifting faces, reproving, he would reprove you” 13:10 ecs9 rc://*/ta/man/translate/figs-reduplication הוֹכֵ֣חַ יוֹכִ֣יחַ 1 Job is repeating the verb **reprove** in order to intensify the idea that it expresses. If your language can repeat words for intensification, it would be appropriate to do that here in your translation. If not, your language may have another way of expressing the emphasis. Alternate translation: “He would certainly reprove” 13:10 g5lz rc://*/ta/man/translate/figs-idiom פָּנִ֥ים תִּשָּׂאֽוּ⁠ן 1 See how you translated the similar expression in [13:8](../13/08.md). Alternate translation: “you were showing favoritism” @@ -961,7 +961,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 13:14 j414 rc://*/ta/man/translate/figs-metaphor עַל־מָ֤ה ׀ אֶשָּׂ֣א בְשָׂרִ֣⁠י בְ⁠שִׁנָּ֑⁠י 1 Job is speaking as if he were literally taking (that is, carrying) his own **flesh** in his **teeth**. The image seems to be that of an animal carrying in its mouth prey that it has caught and killed. Until the animal is able to bring the prey safely into its den, the prey is vulnerable and there is a risk that another animal will come and take it. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “Why do I put my flesh at risk” 13:14 j415 rc://*/ta/man/translate/figs-synecdoche עַל־מָ֤ה ׀ אֶשָּׂ֣א בְשָׂרִ֣⁠י בְ⁠שִׁנָּ֑⁠י 1 Job is using one part of himself, his **flesh**, to mean all of him. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Why am I putting myself at risk” 13:14 j416 rc://*/ta/man/translate/figs-metaphor וְ֝⁠נַפְשִׁ֗⁠י אָשִׂ֥ים בְּ⁠כַפִּֽ⁠י 1 Job is speaking as if he is literally holding his **life** in his **hands**, where once again it would be vulnerable, as in the preceding image in this verse. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “and jeopardize my life” -13:15 j417 rc://*/ta/man/translate/ grammar-connect-condition-hypothetical יִ֭קְטְלֵ⁠נִי ל֣וֹ אֲיַחֵ֑ל\n 1 Job is using the statement form to describe a conditional relationship, that is, to say what he would do if God did a specific thing. It may be helpful to clarify this for your readers. Alternate translation: “even if he kills me, I will still hope in him” +13:15 j417 rc://*/ta/man/translate/ grammar-connect-condition-hypothetical יִ֭קְטְלֵ⁠נִי ל֣וֹ אֲיַחֵ֑ל 1 Job is using the statement form to describe a conditional relationship, that is, to say what he would do if God did a specific thing. It may be helpful to clarify this for your readers. Alternate translation: “even if he kills me, I will still hope in him” 13:15 j418 rc://*/ta/man/translate/figs-metaphor דְּ֝רָכַ֗⁠י 1 Job is speaking of how he has been living as if he had been walking along certain **ways** or paths. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “my conduct” 13:15 j419 rc://*/ta/man/translate/figs-metonymy אֶל־פָּנָ֥י⁠ו 1 Here the word **face** represents the presence of a person by association with the way people can see the face of someone who is present. Alternate translation: “in his presence” 13:16 e8gk rc://*/ta/man/translate/figs-abstractnouns גַּם־הוּא־לִ֥⁠י לִֽ⁠ישׁוּעָ֑ה 1 If your language does not use an abstract noun for the idea of **salvation**, you could express the same idea in another way. Alternate translation: “This is what will actually save me” @@ -997,7 +997,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 14:1 j425 rc://*/ta/man/translate/figs-ellipsis אָ֭דָם יְל֣וּד אִשָּׁ֑ה קְצַ֥ר יָ֝מִ֗ים וּֽ⁠שְׂבַֽע־רֹֽגֶז 1 Job is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from the context if that would be clearer in your language. However, Job is being deliberately terse in order to describe the human condition as pitiful, so you may wish to translate this statement with fewer words than your language would ordinarly use. Alternate translation: “Man, who is born of woman, is few of days and full of trouble” 14:1 j426 rc://*/ta/man/translate/figs-activepassive אָ֭דָם יְל֣וּד אִשָּׁ֑ה 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “Every child of a human mother” 14:1 j427 rc://*/ta/man/translate/figs-metonymy אָ֭דָם יְל֣וּד אִשָּׁ֑ה 1 Job is using the phrase **born of woman** by association to mean that people are mortal. In other words, just as they are naturally born, they will naturally die. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Mortal man” -14:1 d6in rc://*/ta/man/translate/figs-gendernotations אָ֭דָם יְל֣וּד אִשָּׁ֑ה 1 As the General Notes to this chapter discuss, although the term **Man** is masculine, Job is using the word here and throughout the chapter in a generic sense that includes both men and women. If it would be helpful to your readers, in all such instances you could use a term in your language that is clearly inclusive of both men and women. Alternate translation: “Mortal humans” +14:1 d6in rc://*/ta/man/translate/figs-gendernotations אָ֭דָם יְל֣וּד אִשָּׁ֑ה 1 As the General Notes to this chapter discuss, although the term **Man** is masculine, Job is using the word here and throughout the chapter in a generic sense that includes both men and women. If it would be helpful to your readers, in all such instances you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “Mortal humans” 14:1 u162 rc://*/ta/man/translate/figs-idiom קְצַ֥ר יָ֝מִ֗ים וּֽ⁠שְׂבַֽע־רֹֽגֶז 1 Job does not mean that in general people live for only a few **days**. He is using the term **days** to mean time in general. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “His life is short and it is full of trouble” 14:1 pfe3 rc://*/ta/man/translate/figs-metaphor וּֽ⁠שְׂבַֽע־רֹֽגֶז 1 Job is speaking of **Man** as if he were a container that **trouble** fills. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and continually troubled” 14:2 bgr2 rc://*/ta/man/translate/figs-parallelism כְּ⁠צִ֣יץ יָ֭צָא וַ⁠יִּמָּ֑ל וַ⁠יִּבְרַ֥ח כַּ֝⁠צֵּ֗ל וְ⁠לֹ֣א יַעֲמֽוֹד 1 These two phrases mean similar things. Job is using repetition to emphasize the idea that the phrases express. Since Job is using two different images together, it may be helpful to connect the phrases with a word other than **and** in order to show that the second phrase is conveying the same idea as the first one, not saying something additional. Alternate translation: “He comes forth and withers like a flower; yes, he flees like a shadow and does not stand” @@ -1059,9 +1059,9 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 14:20 p3dh rc://*/ta/man/translate/figs-idiom מְשַׁנֶּ֥ה פָ֝נָ֗י⁠ו 1 The expression **changing his face** describes a person’s face becoming wrinkled as that person ages. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “making his face wrinkled” 14:20 j444 rc://*/ta/man/translate/figs-synecdoche מְשַׁנֶּ֥ה פָ֝נָ֗י⁠ו 1 Job may be using one part of the aging process, the **changing** of the **face** to become wrinkled, to mean the entire process. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “causing him to age” 14:20 lq7f rc://*/ta/man/translate/figs-explicit וַֽ⁠תְּשַׁלְּחֵֽ⁠הוּ 1 Job is implicitly describing how God will **send** a person **away** from the community of living people to the abode of the dead. Job will describe this isolation in more detail in the next two verses. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “you send him away from the community of living people to the abode of the dead” -14:21 m7cw rc://*/ta/man/translate/figs-gendernotations בָ֭נָי⁠ו 1 Although the term **sons** is masculine, Job is using the word in a generic sense that includes both men and women. If it would be helpful to your readers, you could use a term in your language that is clearly inclusive of both men and women. Alternate translation: “His children” +14:21 m7cw rc://*/ta/man/translate/figs-gendernotations בָ֭נָי⁠ו 1 Although the term **sons** is masculine, Job is using the word in a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “His children” 14:22 j445 rc://*/ta/man/translate/figs-synecdoche אַךְ־בְּ֭שָׂר⁠וֹ עָלָ֣י⁠ו יִכְאָ֑ב וְ֝⁠נַפְשׁ֗⁠וֹ עָלָ֥י⁠ו תֶּאֱבָֽל 1 Job is using parts of a person, his **flesh** and his **soul**, to mean all of a person in the act of grieving and mourning. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “He alone grieves for himself, yes, he alone mourns for himself” -15:intro p4sy 0 # Job 15 General Notes\n\n## Structure and Formatting\n\n In this chapter, Job’s friend Eliphaz speaks to him once again. This time he speaks more strongly than he spoke before.\n- Verses 1–10: Eliphaz argues that the insights of traditional wisdom are on his side.\n- Verses 11–16: Eliphaz argues that Job should not defiantly insist that he is righteous.\n- Verses 17­–19: Eliphaz invites Job to consider the insights of traditional wisdom.\n- Verses 20–35: Eliphaz quotes the insights of traditional wisdom.\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry. +15:intro p4sy 0 # Job 15 General Notes\n\n## Structure and Formatting\nIn this chapter, Job’s friend Eliphaz speaks to him once again. This time he speaks more strongly than he spoke before.\n- Verses 1–10: Eliphaz argues that the insights of traditional wisdom are on his side.\n- Verses 11–16: Eliphaz argues that Job should not defiantly insist that he is righteous.\n- Verses 17­–19: Eliphaz invites Job to consider the insights of traditional wisdom.\n- Verses 20–35: Eliphaz quotes the insights of traditional wisdom.\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry. 15:2 mw8h rc://*/ta/man/translate/figs-rquestion הֶֽ⁠חָכָ֗ם יַעֲנֶ֥ה דַֽעַת־ר֑וּחַ וִֽ⁠ימַלֵּ֖א קָדִ֣ים בִּטְנֽ⁠וֹ 1 Eliphaz is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. This verse is the beginning of a question that continues into the next verse, but if you translate it as a statement or as an exclamation, it may be helpful to make it a separate sentence in your translation. Alternate translation: “A wise person does not answer with knowledge of wind or fill his belly with the east wind!” 15:2 j446 rc://*/ta/man/translate/figs-123person הֶֽ⁠חָכָ֗ם יַעֲנֶ֥ה דַֽעַת־ר֑וּחַ וִֽ⁠ימַלֵּ֖א קָדִ֣ים בִּטְנֽ⁠וֹ 1 Eliphaz is talking about Job in the third person, even though he is speaking to him directly. He is saying that Job himself must not be a wise person, since he has been talking in this way. If it would be helpful in your language, you could translate this in the second person. Alternate translation: “I can tell that you are not a wise person, because you have answered with knowledge of wind, yes, you have filled your belly with the east wind!” 15:2 j447 rc://*/ta/man/translate/figs-nominaladj הֶֽ⁠חָכָ֗ם יַעֲנֶ֥ה 1 Eliphaz is using the adjective **wise** as a noun to mean a certain kind of person. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “Will the wise person answer” @@ -1080,7 +1080,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 15:7 a7jq rc://*/ta/man/translate/figs-explicit הֲ⁠רִאישׁ֣וֹן אָ֭דָם תִּוָּלֵ֑ד וְ⁠לִ⁠פְנֵ֖י גְבָע֣וֹת חוֹלָֽלְתָּ 1 Eliphaz is implicitly challenging Job not to consider himself wiser than everyone else because, after all, he is not older than everyone else. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “You should not think that you are wiser than everyone else, because you were not born the first man! No, you were not formed to the face of the hills!” 15:7 j449 rc://*/ta/man/translate/figs-hyperbole הֲ⁠רִאישׁ֣וֹן אָ֭דָם תִּוָּלֵ֑ד וְ⁠לִ⁠פְנֵ֖י גְבָע֣וֹת חוֹלָֽלְתָּ 1 Eliphaz is overstating his point for emphasis as he challenges Job not to consider himself wiser than others. If a speaker of your language would not make this kind of overstatement, you could use a different way to express the emphasis. Alternate translation: “You should not think that you are wiser than everyone else, because you are not older than the other wise people in our community” 15:7 v4jt rc://*/ta/man/translate/figs-activepassive הֲ⁠רִאישׁ֣וֹן אָ֭דָם תִּוָּלֵ֑ד 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “Are you the first person who ever lived” -15:7 j450 rc://*/ta/man/translate/figs-gendernotations הֲ⁠רִאישׁ֣וֹן אָ֭דָם 1 Although the term **man** is masculine, Eliphaz is using the word in a generic sense that includes both men and women. If it would be helpful to your readers, you could use a term in your language that is clearly inclusive of both men and women. Alternate translation: “the first human” +15:7 j450 rc://*/ta/man/translate/figs-gendernotations הֲ⁠רִאישׁ֣וֹן אָ֭דָם 1 Although the term **man** is masculine, Eliphaz is using the word in a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “the first human” 15:7 j451 rc://*/ta/man/translate/figs-metonymy וְ⁠לִ⁠פְנֵ֖י גְבָע֣וֹת חוֹלָֽלְתָּ 1 Here the word **face** represents the presence of something by association with the way people can see the face of a person who is present. By asking whether Job was **formed** in the presence of **the hills**, Eliphaz is asking whether Job was formed at the same time as the hills, that is, long ago. Alternate translation: “and were you formed when the hills were formed” 15:7 j452 rc://*/ta/man/translate/figs-activepassive וְ⁠לִ⁠פְנֵ֖י גְבָע֣וֹת חוֹלָֽלְתָּ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “and did God form you when he formed the hills” 15:7 j453 rc://*/ta/man/translate/figs-synecdoche גְבָע֣וֹת 1 Eliphaz is using one part of the earth, its **hills**, to mean all of it as God created it. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the earth” @@ -1106,7 +1106,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 15:13 q3sz rc://*/ta/man/translate/figs-synecdoche כִּֽי־תָשִׁ֣יב אֶל־אֵ֣ל רוּחֶ֑⁠ךָ 1 Eliphaz is using one part of Job, his **spirit**, to mean all of him in the act of turning against God. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “that you turn yourself against God” 15:13 v2f5 rc://*/ta/man/translate/figs-metonymy וְ⁠הֹצֵ֖אתָ מִ⁠פִּ֣י⁠ךָ מִלִּֽין 1 Eliphaz is using the term **words** to mean what Job has been saying by using words and the term **mouth** to mean speaking. He is suggesting that the things Job has been saying are inappropriate. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and say such inappropriate things” 15:14 n6c7 rc://*/ta/man/translate/figs-rquestion מָֽה־אֱנ֥וֹשׁ כִּֽי־יִזְכֶּ֑ה וְ⁠כִֽי־יִ֝צְדַּ֗ק יְל֣וּד אִשָּֽׁה 1 Eliphaz is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “Man cannot be clean! No, one born of a woman cannot be righteous!” -15:14 z1zl rc://*/ta/man/translate/figs-gendernotations אֱנ֥וֹשׁ 1 Although the term **man** is masculine, Eliphaz is using the word in a generic sense that includes both men and women. If it would be helpful to your readers, you could use a term in your language that is clearly inclusive of both men and women. Alternate translation: “a human being” +15:14 z1zl rc://*/ta/man/translate/figs-gendernotations אֱנ֥וֹשׁ 1 Although the term **man** is masculine, Eliphaz is using the word in a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “a human being” 15:14 u6tx rc://*/ta/man/translate/figs-metaphor יִזְכֶּ֑ה 1 Eliphaz is speaking as if people who are innocent of wrongdoing are literally **clean**. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “he should be innocent” 15:14 j464 rc://*/ta/man/translate/figs-activepassive יְל֣וּד אִשָּֽׁה 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “someone to whom a woman has given birth” 15:14 j465 rc://*/ta/man/translate/figs-metonymy יְל֣וּד אִשָּֽׁה 1 Eliphaz is speaking of human mortality by association with the way that people are **born** physically and, by implication, will also die. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “a mortal” @@ -1124,7 +1124,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 15:16 we5g rc://*/ta/man/translate/figs-metaphor אִישׁ־שֹׁתֶ֖ה כַ⁠מַּ֣יִם עַוְלָֽה 1 Eliphaz is speaking as if Job were literally **drinking** iniquity the way he would drink **water**. He means that Job eagerly and willingly does wrong things, the way thirsty people eagerly and willingly drink water. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “a man who freely commits iniquity” or “such as a man like you who freely commits iniquity” 15:18 q3uc rc://*/ta/man/translate/figs-infostructure אֲשֶׁר־חֲכָמִ֥ים יַגִּ֑ידוּ וְ⁠לֹ֥א כִֽ֝חֲד֗וּ מֵ⁠אֲבוֹתָֽ⁠ם 1 Eliphaz is not suggesting that **the wise** might have **hidden** something from **their fathers**. He means that they have declared what they learned from their fathers and not hidden any of it from the people of their own generation. It may be helpful to move the information that the wise have **not hidden** what they learned to the end of the sentence. Alternate translation: “what the wise have declared from their fathers and not hidden” 15:18 j471 rc://*/ta/man/translate/figs-nominaladj חֲכָמִ֥ים 1 Eliphaz is using the adjective **wise** as a noun to mean a certain group of people. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “wise people” -15:18 j472 rc://*/ta/man/translate/figs-gendernotations מֵ⁠אֲבוֹתָֽ⁠ם 1 Although the term **fathers** is masculine, Eliphaz is using the word in a generic sense that includes both men and women. If it would be helpful to your readers, you could use a term in your language that is clearly inclusive of both men and women. Alternate translation: “from their ancestors” +15:18 j472 rc://*/ta/man/translate/figs-gendernotations מֵ⁠אֲבוֹתָֽ⁠ם 1 Although the term **fathers** is masculine, Eliphaz is using the word in a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “from their ancestors” 15:19 psj1 rc://*/ta/man/translate/figs-explicit לָ⁠הֶ֣ם לְ֭⁠בַדָּ⁠ם נִתְּנָ֣ה הָ⁠אָ֑רֶץ וְ⁠לֹא־עָ֖בַר זָ֣ר בְּ⁠תוֹכָֽ⁠ם 1 By **them**, Eliphaz means the “fathers” or ancestors whom he described in the previous verse, and by **the land** he probably means Edom and specifically his home city of Teman, which was renowned for its wisdom (see [Jeremiah 49:7](../49/07.md)). By saying that only those ancestors lived there and **no stranger** passed among them, he means that their wisdom was not diluted by outside influences. It may be helpful to clarify this for your readers. Alternate translation: “My wise ancestors lived by themselves in Teman, where there were no outside influences to dilute their wisdom” 15:19 yjj4 rc://*/ta/man/translate/figs-activepassive נִתְּנָ֣ה הָ⁠אָ֑רֶץ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “God gave the land” 15:20 j473 rc://*/ta/man/translate/figs-idiom כָּל־יְמֵ֣י רָ֭שָׁע 1 Eliphaz is using the term **days** to refer to a specific time. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “For the whole lifetime of the wicked” @@ -1138,7 +1138,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 15:22 i3pk rc://*/ta/man/translate/figs-metaphor לֹא־יַאֲמִ֣ין שׁ֭וּב מִנִּי־חֹ֑שֶׁךְ 1 Eliphaz is speaking as if this wicked person has literally gone to a place where there is **darkness** and as if that wicked person does not believe that he can **return** from there. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “He does not believe that his troubles will ever end” 15:22 j477 rc://*/ta/man/translate/figs-doublenegatives לֹא־יַאֲמִ֣ין שׁ֭וּב מִנִּי־חֹ֑שֶׁךְ 1 If it would be clearer in your language, you could translate this with a positive expression. Alternate translation: “He believes that he will always have troubles” 15:22 j478 rc://*/ta/man/translate/figs-explicit וְצָפ֖וּי ה֣וּא אֱלֵי־חָֽרֶב\n \n\n 1 It is possible that this second part of the verse also describes what wicked people **believe**. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “and he is afraid that he is selected for the sword” -15:22 j479 rc://*/ta/man/translate/figs-activepassive וְצָפ֖וּי ה֣וּא אֱלֵי־חָֽרֶב\n \n 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “and God has selected him for the sword” or “and God has determined that someone will kill him with a sword” +15:22 j479 rc://*/ta/man/translate/figs-activepassive וְצָפ֖וּי ה֣וּא אֱלֵי־חָֽרֶב 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “and God has selected him for the sword” or “and God has determined that someone will kill him with a sword” 15:22 lh1i rc://*/ta/man/translate/figs-metonymy חָֽרֶב 1 Eliphaz is using one kind of deadly weapon, the **sword**, by association to mean violent death. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “violent death” 15:23 j480 rc://*/ta/man/translate/figs-quotesinquotes נֹ֘דֵ֤ד ה֣וּא לַ⁠לֶּ֣חֶם אַיֵּ֑ה 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “He is wandering for bread, asking where it is” or “He is wandering for bread, wondering where he will find it” 15:23 k4qm rc://*/ta/man/translate/figs-synecdoche לַ⁠לֶּ֣חֶם 1 Eliphaz is using one kind of food, **bread**, to mean food in general. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “for food” @@ -1180,7 +1180,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 15:34 j493 rc://*/ta/man/translate/figs-metaphor וְ֝⁠אֵ֗שׁ אָכְלָ֥ה אָֽהֳלֵי־שֹֽׁחַד 1 Eliphaz is speaking as if the **tents** of people who engage in **bribery** will literally burn up in a **fire**. He means that they will be destroyed by one means or another. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and the tents of people who engage in bribery will be destroyed” 15:34 j494 rc://*/ta/man/translate/figs-synecdoche וְ֝⁠אֵ֗שׁ אָכְלָ֥ה אָֽהֳלֵי־שֹֽׁחַד 1 Eliphaz is using one possession of wicked people, the **tents** in which they live, to mean all of their possessions and their standing in the community. If it would be helpful in your language, you could state the meaning plainly. See how you translated the similar expression in [8:22](../08/22.md). Alternate translation: “and those who practice bribery will be without status or means” 15:35 u7sb rc://*/ta/man/translate/figs-metaphor הָרֹ֣ה עָ֭מָל וְ⁠יָ֣לֹד אָ֑וֶן וּ֝⁠בִטְנָ֗⁠ם תָּכִ֥ין מִרְמָֽה 1 Eliphaz is speaking as if wicked people were literally women who had **trouble**, **iniquity**, and **deceit** as their children. He means that wicked people produce these things in their lives. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “They think of bad things to do and they do wicked things, yes, they intentionally deceive others” -16:intro j3zc 0 # Job 16 General Notes\n\n## Structure and Formatting\n\nThis chapter is the beginning of Job’s response to Eliphaz’s second speech. In verses 1–6, Job complains that his friends have not helped him with their advice. In verses 7–22, Job describes how he feels God has made him suffer. Job briefly addresses God directly in verses 7 and 8.\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry.\n\n## Special Concepts in This Chapter\n\n### “witness,” “advocate,” and “intercessor”\n\n In verses 19–21, Job describes the need for someone to plead his case to God in heaven. This is likely the same figure whom Job calls his “redeemer” in [19:25](../19/25.md). Although Job does not seem to be giving a prophecy knowingly about the Messiah, the role that he describes closely parallels the way that Jesus intercedes for people in heaven. He says that such a person would testify that he had not done wrong (be his “witness”), take his side (be his “advocate”), and plead with God not to punish him (be his “intercessor”). In your translation, use words that describe someone in your culture who does these things for another person. (See: [[rc://*/tw/dict/bible/kt/intercede]] and [[rc://*/tw/dict/bible/kt/testimony]])\n\n## Translation Issues in This Chapter\n\n Variation between singular and plural “you”\n\nIn verses 1–8, Job sometimes uses the singular form of “you” to address either Eliphaz or God and he sometimes uses the plural form of “you” to address all three of his friends together. Notes identify which form he is using in each instance so that you can use the appropriate form in your translation if your language marks a distinction between singular and plural “you.” +16:intro j3zc 0 # Job 16 General Notes\n\n## Structure and Formatting\n\nThis chapter is the beginning of Job’s response to Eliphaz’s second speech. In verses 1–6, Job complains that his friends have not helped him with their advice. In verses 7–22, Job describes how he feels God has made him suffer. Job briefly addresses God directly in verses 7 and 8.\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry.\n\n## Special Concepts in This Chapter\n\n### “witness,” “advocate,” and “intercessor”\n\nIn verses 19–21, Job describes the need for someone to plead his case to God in heaven. This is likely the same figure whom Job calls his “redeemer” in [19:25](../19/25.md). Although Job does not seem to be giving a prophecy knowingly about the Messiah, the role that he describes closely parallels the way that Jesus intercedes for people in heaven. He says that such a person would testify that he had not done wrong (be his “witness”), take his side (be his “advocate”), and plead with God not to punish him (be his “intercessor”). In your translation, use words that describe someone in your culture who does these things for another person. (See: [[rc://*/tw/dict/bible/kt/intercede]] and [[rc://*/tw/dict/bible/kt/testimony]])\n\n## Translation Issues in This Chapter\n\nVariation between singular and plural “you”\n\nIn verses 1–8, Job sometimes uses the singular form of “you” to address either Eliphaz or God and he sometimes uses the plural form of “you” to address all three of his friends together. Notes identify which form he is using in each instance so that you can use the appropriate form in your translation if your language marks a distinction between singular and plural “you.” 16:2 j497 rc://*/ta/man/translate/figs-yousingular כֻּלְּ⁠כֶֽם 1 As the context suggests, the word **you** is plural here because Job is using it to refer to his three friends. So use the plural form in your translation if your language marks that distinction. 16:2 t7wj rc://*/ta/man/translate/figs-possession מְנַחֲמֵ֖י עָמָ֣ל 1 Job is not using this possessive form to say that his friends are providing comfort to **trouble**. He is using the form to say that in their attempts to be his **comforters**, they are causing him further trouble. It may be helpful to clarify this for your readers. Alternate translation: “troublesome counselors” 16:3 p7ga rc://*/ta/man/translate/figs-rquestion הֲ⁠קֵ֥ץ לְ⁠דִבְרֵי־ר֑וּחַ א֥וֹ מַה־יַּ֝מְרִֽיצְ⁠ךָ֗ כִּ֣י תַעֲנֶֽה 1 Job is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate these questions as statements or as exclamations. Alternate translation: “I wish that you would stop speaking these words of wind! I do not think anything compels you to answer.” @@ -1233,7 +1233,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 16:21 izh8 rc://*/ta/man/translate/figs-123person לְ⁠גֶ֣בֶר 1 When he refers to a **man** in the first part of this verse, Job seems to be speaking about himself in the third person. If it would be helpful in your language, you could translate this in the first person. Alternate translation: “for me” 16:21 kk12 rc://*/ta/man/translate/figs-ellipsis וּֽ⁠בֶן־אָדָ֥ם לְ⁠רֵעֵֽ⁠הוּ 1 Job is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “and a son of man argues for his neighbor” 16:21 j510 rc://*/ta/man/translate/grammar-connect-words-phrases וּֽ⁠בֶן־אָדָ֥ם לְ⁠רֵעֵֽ⁠הוּ 1 In this instance, Job is using the word **and** to say that the phrase it introduces is just as true as the previous phrase. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation: “just as a son of man argues for his neighbor” -16:21 j511 rc://*/ta/man/translate/figs-gendernotations וּֽ⁠בֶן־אָדָ֥ם לְ⁠רֵעֵֽ⁠הוּ 1 Although the terms **son** and **man** are masculine, Job is using the phrase **a son of man** in a generic sense to mean “a human being.” If it would be helpful to your readers, you could use a term in your language that is clearly inclusive of both men and women. Alternate translation: “just as one human being argues on behalf of another human being” +16:21 j511 rc://*/ta/man/translate/figs-gendernotations וּֽ⁠בֶן־אָדָ֥ם לְ⁠רֵעֵֽ⁠הוּ 1 Although the terms **son** and **man** are masculine, Job is using the phrase **a son of man** in a generic sense to mean “a human being.” If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “just as one human being argues on behalf of another human being” 16:22 j512 rc://*/ta/man/translate/figs-idiom שְׁנ֣וֹת מִסְפָּ֣ר יֶאֱתָ֑יוּ 1 Job is using the expression **years of number** to mean “a few years.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “a few years will go by” 16:22 z81v rc://*/ta/man/translate/figs-euphemism וְ⁠אֹ֖רַח לֹא־אָשׁ֣וּב אֶהֱלֹֽךְ 1 When Job says that he will **go** on a **path** and **not return**, he means that he will die. This is a mild way of referring to death. Your language may have a similar expression that you can use in your translation. You could also use plain language. Alternate translation: “and I will pass away” or “and then I will die” 17:intro rs6g 0 # Job 17 General Notes\n\n## Structure and Formatting\n\nThis chapter is the conclusion of Job’s response to Eliphaz’s second speech. Job expresses his disappointment with his friends’ advice, he asks Yahweh to help him, and he wishes that he had good things to hope for.\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry. @@ -1254,13 +1254,13 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 17:3 fwk5 rc://*/ta/man/translate/figs-metaphor שִֽׂימָ⁠ה־נָּ֭א עָרְבֵ֣⁠נִי עִמָּ֑⁠ךְ 1 Job is speaking as if God would literally **set down**, that is, surrender to a court, something of value in order to guarantee Job’s appearance in court and good conduct. Job is similarly speaking as if God would literally **be surety** for him, that is, personally guarantee his appearance and conduct. Job speaks this way even though he says at the same time that God himself would be trying his case (that is the meaning of **with you**). Your culture may have a similar custom that you could use in your translation. You could also use plain language. Alternate translation: “Please put up a bond for me even as you try my case” 17:3 l8dv rc://*/ta/man/translate/figs-rquestion מִֽי ה֝֗וּא לְ⁠יָדִ֥⁠י יִתָּקֵֽעַ 1 Job is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “No one else will strike himself to my hand” 17:3 j520 rc://*/ta/man/translate/translate-symaction מִֽי ה֝֗וּא לְ⁠יָדִ֥⁠י יִתָּקֵֽעַ 1 Job is speaking of one person striking his hand against a second person’s hand as a symbolic action in order to show that he was committing himself to serve as a guarantor for that second person. Your culture may have a similar practice that you can use in your translation, and you can also explain the significance of this action. Alternate translation: “No one else will shake hands with me to pledge that he will be my guarantor” -17:4 j521 rc://*/ta/man/translate/grammar-connect-words-phrases כִּֽי 1 Job is using the word **For** to explain the reason why he said in the previous verse that he believed no one else would be a guarantor for him. Alternate translation: “My friends will not be my guarantors because” +17:4 j521 rc://*/ta/man/translate/grammar-connect-words-phrases כִּֽי 1 Job is using the word **For** to introduce the reason why he said in the previous verse that he believed no one else would be a guarantor for him. Alternate translation: “My friends will not be my guarantors because” 17:4 fbr7 rc://*/ta/man/translate/figs-metaphor לִ֭בָּ⁠ם צָפַ֣נְתָּ מִּ⁠שָּׂ֑כֶל 1 Job is speaking as if God had literally **hidden** the **hearts** of his friends in a place where their hearts would not come in contact with **understanding**. Within the context of this image, Job is using the heart to represent the mind. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “you have kept their minds from understanding” 17:4 wj87 rc://*/ta/man/translate/figs-metaphor לֹ֣א תְרֹמֵֽם 1 Job is speaking as if God would literally **exalt** his friends or lift them up to a height. He means that God would honor them. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “you will not honor them” 17:4 y4ne rc://*/ta/man/translate/figs-explicit לֹ֣א תְרֹמֵֽם 1 Job means implicitly that since God has kept his friends from understanding that he is innocent, God will not **exalt** or honor his friends by giving a guilty verdict against him, thereby vindicating what the friends have been saying. That would be allowing error to triumph. You could indicate that explicitly in your translation if that would be helpful to your readers. Alternate translation: “you will not vindicate what they have been erroneously saying by giving a guilty verdict against me” 17:5 kb8z rc://*/ta/man/translate/figs-synecdoche לְ֭⁠חֵלֶק יַגִּ֣יד רֵעִ֑ים וְ⁠עֵינֵ֖י בָנָ֣י⁠ו תִּכְלֶֽנָה 1 Job is using one thing that God does to maintain justice, punish those who commit perjury for a bribe, to represent all that God does to maintain justice. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “After all, you maintain justice by punishing people who corrupt court proceedings” 17:5 i5ps rc://*/ta/man/translate/figs-euphemism וְ⁠עֵינֵ֖י בָנָ֣י⁠ו תִּכְלֶֽנָה 1 Job is speaking of how the **eyes** of people who are dying **fail** (no longer see) in order to describe those people dying. This is a poetic way of speaking about death. Your language may have a similar expression that you could use in your translation. You could also use plain language. Alternate translation: “his sons will certainly die” -17:5 j522 rc://*/ta/man/translate/figs-gendernotations בָנָ֣י⁠ו 1 Although the term **sons** is masculine, Job is using the word in a generic sense that includes both sons and daughters. If it would be helpful to your readers, you could use a term in your language that is clearly inclusive of both men and women. Alternate translation: “his children” +17:5 j522 rc://*/ta/man/translate/figs-gendernotations בָנָ֣י⁠ו 1 Although the term **sons** is masculine, Job is using the word in a generic sense that includes both sons and daughters. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “his children” 17:6 j523 rc://*/ta/man/translate/writing-pronouns וְֽ֭⁠הִצִּגַ⁠נִי 1 The pronoun **he** refers to God. After briefly speaking directly to God in verses 3 and 4, Job now speaks of God once again in the third person. It may be helpful to clarify this for your readers. Alternate translation: “But God has made me” 17:6 kzr9 rc://*/ta/man/translate/figs-explicit לִ⁠מְשֹׁ֣ל עַמִּ֑ים 1 Job is using the word **saying** to mean that the **peoples** are citing him by name as an outstanding example of someone who seemed to be prospering because he was righteous but who came to ruin because he was actually wicked. Your language may have an expression for this practice of citing people by name as examples that you can use in your translation. Alternate translation: “a byword for the peoples” 17:6 me7l rc://*/ta/man/translate/translate-symaction וְ⁠תֹ֖פֶת לְ⁠פָנִ֣ים אֶֽהְיֶֽה 1 People were **spitting** in Job’s **face** as a symbolic action to show their contempt for him as a wicked person, which he appeared to them to be. If it would be helpful to your readers, you could explain the significance of this action. Alternate translation: “and people have even been spitting in my face to show their contempt for me because they think I am a wicked person” @@ -1363,7 +1363,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 18:20 j554 rc://*/ta/man/translate/figs-metaphor אָ֣חֲזוּ שָֽׂעַר 1 Bildad is speaking as if **horror** were literally an object that people could **seize**. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “will become horrified” 18:21 da3s rc://*/ta/man/translate/figs-metaphor אַךְ־אֵ֭לֶּה מִשְׁכְּנ֣וֹת עַוָּ֑ל וְ֝⁠זֶ֗ה מְק֣וֹם לֹא־יָדַֽע־אֵֽל 1 Bildad is speaking as if all the misfortunes he has described were literally the **dwellings** of wicked people, the **place** where they live. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “this is what will happen to the wicked, yes, this is the fate of one who does not know God” 18:21 j555 rc://*/ta/man/translate/figs-nominaladj עַוָּ֑ל 1 Bildad is using the adjective **wicked** as a noun to mean a certain kind of person. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “wicked people” -19:intro vq57 0 # Job 19 General Notes\n\n## Structure and Formatting\n\nThis chapter is Job’s response to Bildad’s second speech. It is structured as a chiasm. (See the discussion of that poetic form in the General Introduction to Job.)\n- Verses 1–7: Job rebukes his friends for not being sympathetic to him.\n- Verses 8–1: Job uses images to describe how God has made him suffer.\n- Verses 13–19: Job describes how his family and friends have abandoned him.\n- Verses 20–21: Job uses images to describe how God has made him suffer.\n- Verse 22: Job rebukes his friends for not being sympathetic to him.\n- Verses 23–24: Job wishes that people would hear his defense and he foresees that God will vindicate him.\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is a poem.\n\n## Special Concepts in This Chapter\n\n### Job’s Faith\n\nIn verses 25–27, Job shows the great depth of his faith in God even after suffering so much. Job believes that even if God is treating him unfairly now, God will ultimately do the right thing. Job does not understand that God is actually not treating him unfairly. But the faith and confidence that he nevertheless has in God are remarkable. (See: [[rc://*/tw/dict/bible/kt/faith]]) +19:intro vq57 0 # Job 19 General Notes\n\n## Structure and Formatting\n\nThis chapter is Job’s response to Bildad’s second speech. It is structured as a chiasm. (See the discussion of that poetic form in the General Introduction to Job.)\n- Verses 1–7: Job rebukes his friends for not being sympathetic to him.\n- Verses 8–1: Job uses images to describe how God has made him suffer.\n- Verses 13–19: Job describes how his family and friends have abandoned him.\n- Verses 20–21: Job uses images to describe how God has made him suffer.\n- Verse 22: Job rebukes his friends for not being sympathetic to him.\n- Verses 23–24: Job wishes that people would hear his defense and he foresees that God will vindicate him.\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry.\n\n## Special Concepts in This Chapter\n\n### Job’s Faith\n\nIn verses 25–27, Job shows the great depth of his faith in God even after suffering so much. Job believes that even if God is treating him unfairly now, God will ultimately do the right thing. Job does not understand that God is actually not treating him unfairly. But the faith and confidence that he nevertheless has in God are remarkable. (See: [[rc://*/tw/dict/bible/kt/faith]]) 19:2 xxa9 rc://*/ta/man/translate/figs-rquestion עַד־אָ֭נָה תּוֹגְי֣וּ⁠ן נַפְשִׁ֑⁠י וּֽ⁠תְדַכְּאוּ⁠נַ֥נִי בְ⁠מִלִּֽים 1 Job is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “You have afflicted my soul and crushed me with words for long enough!” 19:2 j556 rc://*/ta/man/translate/figs-yousingular תּוֹגְי֣וּ⁠ן & וּֽ⁠תְדַכְּאוּ⁠נַ֥נִי 1 The word **you** is plural here and through verse 5 because Job is addressing his three friends, so use the plural form in your translation if your language marks that distinction. 19:2 j557 rc://*/ta/man/translate/figs-synecdoche נַפְשִׁ֑⁠י 1 Job is using one part of himself, his **soul**, to mean all of him. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “me” @@ -1444,7 +1444,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 19:29 tw35 rc://*/ta/man/translate/figs-synecdoche מִ⁠פְּנֵי־חֶ֗רֶב 1 Job is using one kind of severe punishment, execution by a **sword**, to mean severe punishment in general. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “that God may punish you severely” 19:29 t8gg rc://*/ta/man/translate/figs-abstractnouns חֵ֭מָה עֲוֺנ֣וֹת חָ֑רֶב 1 If your language does not use an abstract noun for the idea of **wrath**, you could express the same idea in another way. Alternate translation: “when God becomes angry at people for being wicked, God punishes them severely” 19:29 n1i1 rc://*/ta/man/translate/figs-abstractnouns ש⁠דין 1 If your language does not use an abstract noun for the idea of **judgment**, you could express the same idea in another way. Alternate translation: “that God punishes wickedness justly” -20:intro p78g 0 # Job 20 General Notes\n\n## Structure and Formatting\n\n This chapter is the second speech of Job’s friend Zophar. In this chapter, Zophar speaks more strongly to Job than he did the first time spoke to him.\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry.\n\n## Translation Issues in this Chapter\n\n### Zophar answering Job with his own words\n\nIn [7:8](../07/08.md), as Job was appealing to God, he said, “The eye of the one seeing me will not regard me; your eyes will be on me, but I will not exist.” Zophar says in [20:9](../20/09.md) about the wicked person, “The eye that saw him will not continue.” Job said in [7:10](../01/01.md) of himself as a mortal person, “He will not return again to his house, and his place will not know him again.” Zophar says of the wicked person in [20:9](../01/01.md), “his place will no longer observe him.” In both instances Zophar is suggesting that Job himself is a wicked person, using Job’s own words.\n\nSimilarly, Zophar says in [20:27](../20/27.md) of the wicked person that “the heavens will reveal his iniquity, and the earth will raise itself up against him” as a witness. In [16:18](../16/18.md), Job called upon the earth to see that he received justice, and in [16:19](../16/19.md), Job said that he had an advocate in the heavens. So Zophar is likely answering Job once again in his own words, implying that Job himself is a wicked person of the type that he has been describing in his speech.\n\nTo help your readers appreciate how Zophar is answering Job with his own words, you may wish to translate what Zophar says in these instances similarly to the way you translated what Job said earlier.\n\n### Indelicate images that Zophar uses\n\nAs noted above, Zophar speaks strongly to Job in this speech. He uses a couple of images drawn from bodily functions that people in your culture might consider indelicate to include in a Bible translation. If so, you could use comparable images. Zophar says in [20:7](../20/07.md) of the wicked person, “he will perish forever like his dung.” You could refer to something else that disappears completely, saying, for example, “he will perish forever like the dust that the wind blows away.” Zophar says of the wicked person in [20:15](../20/15.md), “He swallows wealth, but he will vomit it.” You might say instead something such as, “Though he may become rich, he will lose all his money.” +20:intro p78g 0 # Job 20 General Notes\n\n## Structure and Formatting\n\nThis chapter is the second speech of Job’s friend Zophar. In this chapter, Zophar speaks more strongly to Job than he did the first time spoke to him.\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry.\n\n## Translation Issues in this Chapter\n\n### Zophar answering Job with his own words\n\nIn [7:8](../07/08.md), as Job was appealing to God, he said, “The eye of the one seeing me will not regard me; your eyes will be on me, but I will not exist.” Zophar says in [20:9](../20/09.md) about the wicked person, “The eye that saw him will not continue.” Job said in [7:10](../01/01.md) of himself as a mortal person, “He will not return again to his house, and his place will not know him again.” Zophar says of the wicked person in [20:9](../01/01.md), “his place will no longer observe him.” In both instances Zophar is suggesting that Job himself is a wicked person, using Job’s own words.\n\nSimilarly, Zophar says in [20:27](../20/27.md) of the wicked person that “the heavens will reveal his iniquity, and the earth will raise itself up against him” as a witness. In [16:18](../16/18.md), Job called upon the earth to see that he received justice, and in [16:19](../16/19.md), Job said that he had an advocate in the heavens. So Zophar is likely answering Job once again in his own words, implying that Job himself is a wicked person of the type that he has been describing in his speech.\n\nTo help your readers appreciate how Zophar is answering Job with his own words, you may wish to translate what Zophar says in these instances similarly to the way you translated what Job said earlier.\n\n### Indelicate images that Zophar uses\n\nAs noted above, Zophar speaks strongly to Job in this speech. He uses a couple of images drawn from bodily functions that people in your culture might consider indelicate to include in a Bible translation. If so, you could use comparable images. Zophar says in [20:7](../20/07.md) of the wicked person, “he will perish forever like his dung.” You could refer to something else that disappears completely, saying, for example, “he will perish forever like the dust that the wind blows away.” Zophar says of the wicked person in [20:15](../20/15.md), “He swallows wealth, but he will vomit it.” You might say instead something such as, “Though he may become rich, he will lose all his money.” 20:2 j583 rc://*/ta/man/translate/grammar-connect-words-phrases לָ֭⁠כֵן 1 Zophar is using the word **Therefore** to introduce the reason he is about to give for why he is speaking to Job again. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation: “This is why” 20:2 eef1 rc://*/ta/man/translate/figs-personification שְׂעִפַּ֣⁠י יְשִׁיב֑וּ⁠נִי 1 Zophar is speaking of his **thoughts** as if they were a living thing that could **turn** him **back**, that is, make him turn around and return to Job as if he had left him. He means that he wants to speak to Job again and share what he is thinking in response to what Job has just said. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “I need to speak to you again and tell you what I am thinking” 20:2 wy6h rc://*/ta/man/translate/figs-explicitinfo וּ֝⁠בַ⁠עֲב֗וּר ח֣וּשִׁ⁠י בִֽ⁠י׃\n\n 1 It might seem that this expression contains extra information that would be unnatural to express in your language. If so, you can shorten it. Alternate translation: “because I feel such urgency” @@ -1453,7 +1453,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 20:4 um5p rc://*/ta/man/translate/figs-rquestion הֲ⁠זֹ֣את יָ֭דַעְתָּ מִנִּי־עַ֑ד מִנִּ֤י שִׂ֖ים אָדָ֣ם עֲלֵי־אָֽרֶץ 1 Zophar is using the question form for emphasis. (The question continues into the next verse.) If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “Surely you are aware of this from long ago, from the placing of man upon the earth” 20:4 j584 rc://*/ta/man/translate/figs-synecdoche הֲ⁠זֹ֣את יָ֭דַעְתָּ מִנִּי־עַ֑ד מִנִּ֤י שִׂ֖ים אָדָ֣ם עֲלֵי־אָֽרֶץ 1 Zophar is speaking as if Job himself should have known **from long ago** what he is about to say. He means that Job is one member of the human community that has known this for as long as it has existed. As a member of that community, Job should know it because it has been passed down to him through traditional wisdom. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Surely you are aware of this traditional wisdom that we have received from our earliest ancestors” 20:4 j585 rc://*/ta/man/translate/figs-synecdoche מִנִּ֤י שִׂ֖ים אָדָ֣ם עֲלֵי־אָֽרֶץ 1 Zophar is using one thing that God did when he created people, **placing** them on the **earth**, to mean all that God did in creating people. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “ever since God created man” -20:4 j586 rc://*/ta/man/translate/figs-gendernotations מִנִּ֤י שִׂ֖ים אָדָ֣ם עֲלֵי־אָֽרֶץ 1 Although the term **man** is masculine, Zophar is using the word in a generic sense that includes both men and women. If it would be helpful to your readers, you could use a term in your language that is clearly inclusive of both men and women. Alternate translation: “ever since God created people” +20:4 j586 rc://*/ta/man/translate/figs-gendernotations מִנִּ֤י שִׂ֖ים אָדָ֣ם עֲלֵי־אָֽרֶץ 1 Although the term **man** is masculine, Zophar is using the word in a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “ever since God created people” 20:5 nhc5 rc://*/ta/man/translate/figs-rquestion כִּ֤י רִנְנַ֣ת רְ֭שָׁעִים מִ⁠קָּר֑וֹב וְ⁠שִׂמְחַ֖ת חָנֵ֣ף עֲדֵי־רָֽגַע 1 In this verse, Zophar completes the question that he began in the previous verse, using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “that the triumph of the wicked {is} from near, and the joy of the godless {is} for a moment!” 20:5 ubq8 rc://*/ta/man/translate/figs-nominaladj רְ֭שָׁעִים 1 Zophar is using the adjective **wicked**, which is plural, as a noun to mean a certain group of people. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “wicked people” 20:5 j587 rc://*/ta/man/translate/figs-idiom מִ⁠קָּר֑וֹב 1 Zophar is using this expression to mean that the **triumph** of the **wicked** does not extend very far. He means that it does not extend very far in time. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “does not last very long” @@ -1530,7 +1530,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 20:28 j618 rc://*/ta/man/translate/figs-metaphor נִ֝גָּר֗וֹת 1 Zophar is speaking as if the wicked person’s **wealth** were a liquid that could literally be **flowing away**. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “vanishing” or “being destroyed” 20:28 j620 rc://*/ta/man/translate/figs-idiom בְּ⁠י֣וֹם אַפּֽ⁠וֹ 1 While God would punish the wicked person on a specific **day**, Zophar is using the term **day** to refer to a specific time. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “at the time when God angrily punishes him” 20:29 j621 rc://*/ta/man/translate/figs-metaphor זֶ֤ה ׀ חֵֽלֶק־אָדָ֣ם רָ֭שָׁע מֵ⁠אֱלֹהִ֑ים וְ⁠נַחֲלַ֖ת אִמְר֣⁠וֹ מֵ⁠אֵֽל 1 Zophar is speaking as if God were literally giving a **wicked man** a **portion**, probably meaning a portion of family property, and a **heritage**, similarly meaning an inheritance. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “This is the punishment that the wicked man deserves, and God will punish him in that way” -20:29 j622 rc://*/ta/man/translate/figs-gendernotations אָדָ֣ם רָ֭שָׁע 1 Although the term **man** is masculine, Zophar is using the word in a generic sense that includes both men and women. If it would be helpful to your readers, you could use a term in your language that is clearly inclusive of both men and women. Alternate translation: “the wicked person” +20:29 j622 rc://*/ta/man/translate/figs-gendernotations אָדָ֣ם רָ֭שָׁע 1 Although the term **man** is masculine, Zophar is using the word in a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “the wicked person” 20:29 j623 rc://*/ta/man/translate/figs-genericnoun אָדָ֣ם רָ֭שָׁע 1 Zophar is not referring to a specific **wicked man** or person. He means wicked people in general. It may be more natural in your language to express this meaning by using a plural form. Alternate translation: “wicked people” 20:29 j624 rc://*/ta/man/translate/figs-possession וְ⁠נַחֲלַ֖ת אִמְר֣⁠וֹ מֵ⁠אֵֽל 1 Zophar is using this possessive form to describe a symbolic **heritage** or inheritance that God has appointed to a wicked person. It may be helpful clarify this for your readers. Alternate translation: “and his appointed heritage from God” or “and the heritage that God has appointed to him” 21:intro k6tx 0 # Job 21 General Notes\n\n## Structure and Formatting\n\nThis chapter is Job’s response to Zophar’s second speech.\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry.\n\n## Special Concepts in this Chapter\n\n### Punishment for the sins of one’s parents or ancestors\nIn the culture in which the book of Job was composed, people commonly believed that God might punish someone for the sins of their parents or ancestors. Job says in verse 19 of this chapter that this is what his three friends believe. However, while people’s sins may have consequences for their children and descendants, God does not punish people directly for their parents’ or ancestors’ sins. Be sure that this is clear in your translation.\n\n## Translation Issues in this Chapter\n\n### The adjective “wicked” as a noun\n\nIn verses 7, 16, 17, and 28, Job uses the adjective “wicked” as a noun to mean wicked people in general. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase such as “wicked people.” @@ -1600,7 +1600,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 21:19 iyl4 rc://*/ta/man/translate/figs-explicit וְ⁠יֵדָֽע 1 Job means implicitly that if God would **repay** or punish the wicked person, then that person would **know** that he was guilty of sinning. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “and he will know that he is guilty of sinning” 21:20 j2ut rc://*/ta/man/translate/figs-synecdoche יִרְא֣וּ עֵינָ֣יו כִּיד֑⁠וֹ\n \n\n 1 Job is using one part of the wicked person, his **eyes**, to mean all of him in the act of seeing. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Let him see his own destruction” 21:20 wq4y rc://*/ta/man/translate/figs-metaphor וּ⁠מֵ⁠חֲמַ֖ת שַׁדַּ֣י יִשְׁתֶּֽה 1 Job is speaking as if **the wrath of Shaddai** were a liquid that a wicked person could literally **drink**. He means that he wishes that wicked people would experience that wrath. Alternate translation: “and let him experience the wrath of Shaddai” or “and let Shaddai punish him in his wrath” -21:21 j656 rc://*/ta/man/translate/grammar-connect-words-phrases כִּ֤י 1 Job is using the word **For** to explain the reason why he said in the previous two verses that God should punish wicked people themselves rather than their children. You could indicate this in your translation if that would be helpful to your readers. Alternate translation: “Let the wicked person himself suffer, for” +21:21 j656 rc://*/ta/man/translate/grammar-connect-words-phrases כִּ֤י 1 Job is using the word **For** to introduce the reason why he said in the previous two verses that God should punish wicked people themselves rather than their children. You could indicate this in your translation if that would be helpful to your readers. Alternate translation: “Let the wicked person himself suffer, for” 21:21 vtu2 rc://*/ta/man/translate/figs-rquestion מַה־חֶפְצ֣⁠וֹ בְּ⁠בֵית֣⁠וֹ אַחֲרָ֑י⁠ו וּ⁠מִסְפַּ֖ר חֳדָשָׁ֣י⁠ו חֻצָּֽצוּ 1 Job is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “he has no interest in his house after him when the number of his months is cut off!” 21:21 j657 rc://*/ta/man/translate/figs-metonymy בְּ⁠בֵית֣⁠וֹ 1 Job is most likely using the term **house** by association to mean the household or family of a wicked person. The popular saying that he quoted in verse 19 suggested that God would punish a wicked person by making his children suffer, but Job is saying here that after a wicked person dies, he will not care about that. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “in his family” or “in his children” 21:21 rky2 rc://*/ta/man/translate/figs-activepassive וּ⁠מִסְפַּ֖ר חֳדָשָׁ֣י⁠ו חֻצָּֽצוּ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “when God cuts off the number of his months” @@ -1663,7 +1663,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 21:34 j684 rc://*/ta/man/translate/figs-abstractnouns וּ֝⁠תְשֽׁוּבֹתֵי⁠כֶ֗ם נִשְׁאַר־מָֽעַל 1 If your language does not use an abstract noun for the idea of **falsehood**, you could express the same idea in another way. Alternate translation: “And what you are saying in answer to me is entirely false” 22:intro m13v 0 # Job 22 General Notes\n\n## Structure and Formatting\n\nThis chapter is the third and last speech of Job’s friend Eliphaz. What he says in this speech is stronger than what he says in his previous two speeches. He insists that Job must have done wrong, and he suggests several specific evil things that Job may have done.\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry.\n\n## Translation Issues in this Chapter\n\n### Eliphaz answering Job with his own words\n\nIn several places in this chapter, Eliphaz answers Job with his own words. That is, Eliphaz uses the same expressions that Job did earlier, but with different meaning and implications. To help your readers appreciate this, you may wish to translate Eliphaz’s expressions in these places in the same way that you translated Job’s similar expressions earlier. Notes will suggest ways to do this. 22:2 r9kd rc://*/ta/man/translate/figs-rquestion הַ⁠לְ⁠אֵ֥ל יִסְכָּן־גָּ֑בֶר 1 Job is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “A man cannot be useful to God!” -22:2 j685 rc://*/ta/man/translate/figs-gendernotations גָּ֑בֶר 1 Although the term **man** is masculine, Job is using the word in a generic sense that includes both men and women. If it would be helpful to your readers, you could use a term in your language that is clearly inclusive of both men and women. Alternate translation: “a person” +22:2 j685 rc://*/ta/man/translate/figs-gendernotations גָּ֑בֶר 1 Although the term **man** is masculine, Job is using the word in a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “a person” 22:3 h3pe rc://*/ta/man/translate/figs-rquestion הַ⁠חֵ֣פֶץ לְ֭⁠שַׁדַּי כִּ֣י תִצְדָּ֑ק וְ⁠אִם־בֶּ֝֗צַע כִּֽי־תַתֵּ֥ם דְּרָכֶֽי⁠ךָ 1 Eliphaz is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate these questions as statements or as exclamations. Alternate translation: “It is not pleasure to Shaddai that you are righteous! It is not gain to him that you perfect your ways!” 22:3 j686 rc://*/ta/man/translate/figs-idiom וְ⁠אִם־בֶּ֝֗צַע כִּֽי־תַתֵּ֥ם דְּרָכֶֽי⁠ךָ 1 Eliphaz is using the word **if** to introduce a question that anticipates a negative answer. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation: “it is not gain to him that you perfect your ways, is it” 22:3 j687 rc://*/ta/man/translate/figs-metaphor דְּרָכֶֽי⁠ךָ 1 Job is speaking of how a person lives as if that were a series of **ways** or paths that the person was walking along. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “your manner of life” @@ -1805,7 +1805,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 23:15 n27i rc://*/ta/man/translate/figs-metonymy מִ⁠פָּנָ֣י⁠ו אֶבָּהֵ֑ל 1 Here the word **face** represents the presence of a person by association with the way people can see the face of someone who is present. Alternate translation: “I am too terrified to be in his presence” 23:15 sw44 rc://*/ta/man/translate/figs-explicit אֶ֝תְבּוֹנֵ֗ן 1 Job is implicitly referring to when he might **consider** all that God might still do to him. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “I consider all that he might still do to me” 23:16 d4fw rc://*/ta/man/translate/figs-metaphor וְ֭⁠אֵל הֵרַ֣ךְ לִבִּ֑⁠י 1 Here, the **heart** figuratively represents the emotions and specifically the emotion of courage. Job is speaking as if God had literally made his heart **soft**. He means that God has caused him to lose courage. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “For God has caused me to lose courage” -23:17 j744 rc://*/ta/man/translate/grammar-connect-words-phrases כִּֽי 1 Job is using the word **For** to explain the reason why he is terrified of God, as he described in the previous two verses. You could indicate this in your translation if that would be helpful to your readers. Alternate translation: “I am terrified of God because” +23:17 j744 rc://*/ta/man/translate/grammar-connect-words-phrases כִּֽי 1 Job is using the word **For** to introduce the reason why he is terrified of God, as he described in the previous two verses. You could indicate this in your translation if that would be helpful to your readers. Alternate translation: “I am terrified of God because” 23:17 j745 rc://*/ta/man/translate/figs-activepassive לֹ֣א נִ֭צְמַתִּי 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “God did not cut me off” 23:17 dng4 rc://*/ta/man/translate/figs-metaphor לֹ֣א נִ֭צְמַתִּי 1 Job is speaking as if he might literally have been **cut off**, as if he were a branch on a tree, for example. He is talking about dying. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “I did not die” or “God did not let me die” 23:17 j746 rc://*/ta/man/translate/figs-metonymy מִ⁠פְּנֵי־חֹ֑שֶׁךְ 1 In this instance, the phrase **from the face of** means “in front of” or “before.” It refers to time rather than to place. Alternate translation: “before the time of darkness” or “before the darkness came” @@ -1851,7 +1851,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 24:11 fp3g rc://*/ta/man/translate/writing-pronouns בֵּין־שׁוּרֹתָ֥⁠ם יַצְהִ֑ירוּ יְקָבִ֥ים דָּ֝רְכ֗וּ וַ⁠יִּצְמָֽאוּ 1 In this verse, the pronoun **they** refers to poor people and the pronoun **their** refers to wicked people. It may be helpful to clarify this for your readers. Alternate translation: “Within the walls of wicked people, poor people press oil; poor people tread the winepresses of wicked people, but those poor people suffer thirst” 24:11 rks1 rc://*/ta/man/translate/figs-explicit יַצְהִ֑ירוּ 1 Job is referring to the way that workers would **press oil** from olives, which were a staple food in this culture. You could indicate that explicitly in your translation if that would be helpful to your readers. You could also use a general expression if your readers might not be familiar with olives. Alternate translation: “they press oil from olives” or “they work hard to produce oil from plants” 24:11 a1m7 rc://*/ta/man/translate/figs-explicit יְקָבִ֥ים דָּ֝רְכ֗וּ וַ⁠יִּצְמָֽאוּ 1 Job is commenting here on the injustice of wicked people having poor people **tread their winepresses** but then not giving them any of the wine to drink. (In this culture, the water was often unsafe to drink. People drank wine to quench their thirst, and, because the wine had a low alcohol content, they could do that without getting drunk. Job is not saying that the wicked people should have given the poor people wine so that they could get drunk, only that they should have given them wine to quench their thirst.) See how you expressed the implicit meaning in the previous verse, where Job described how poor people carried grain but went hungry. Alternate translation: “they are thirsty, even though they work treading winepresses, because the wicked people who own the presses do not give them any of the wine to quench their thirst” -24:12 j759 rc://*/ta/man/translate/figs-gendernotations מְתִ֨ים 1 Although the term **men** is masculine, Job is using the word in a generic sense that includes both men and women. If it would be helpful to your readers, you could use a term in your language that is clearly inclusive of both men and women. Alternate translation: “men and women” +24:12 j759 rc://*/ta/man/translate/figs-gendernotations מְתִ֨ים 1 Although the term **men** is masculine, Job is using the word in a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “men and women” 24:12 j760 rc://*/ta/man/translate/figs-nominaladj וְ⁠נֶֽפֶשׁ־חֲלָלִ֥ים תְּשַׁוֵּ֑עַ 1 Job is using the adjective **wounded** as a noun to mean a certain kind of person. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “and the souls of wounded people cry out” 24:12 j761 rc://*/ta/man/translate/figs-synecdoche וְ⁠נֶֽפֶשׁ־חֲלָלִ֥ים תְּשַׁוֵּ֑עַ 1 Job is using one part of a **wounded** person, his **soul**, to mean all of him in the act of crying out. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and wounded people cry out” 24:12 j762 rc://*/ta/man/translate/figs-explicit וְ⁠נֶֽפֶשׁ־חֲלָלִ֥ים תְּשַׁוֵּ֑עַ 1 Job implicitly means that these people are crying out to God for justice. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “and wounded people cry out to God for justice” @@ -1876,7 +1876,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 24:16 k9sq rc://*/ta/man/translate/figs-idiom חִתְּמוּ־לָ֗⁠מוֹ 1 This expression means "they stay indoors." If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “they stay indoors” 24:16 j771 rc://*/ta/man/translate/figs-idiom לֹא־יָ֥דְעוּ אֽוֹר 1 This expression means that wicked people are not familiar with **light**, and the reason is that they do not leave their homes when it is light. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “they do not go out when it is light” 24:16 j772 rc://*/ta/man/translate/figs-explicit לֹא־יָ֥דְעוּ אֽוֹר 1 While the word **light** here is literal, since Job is using it to mean **day**, there is also a moral overtone, as in verse 13, where Job said that wicked people rebel against the light, meaning God’s revelation. If your language has a term for “light” that also has these moral connotations, it would be appropriate to use it here in your translation. -24:17 j773 rc://*/ta/man/translate/grammar-connect-words-phrases כִּ֤י יַחְדָּ֨ו בֹּ֣קֶר לָ֣⁠מוֹ 1 Job is using the word **For** to give the reason why he said in the preceding verse that wicked people do not go out during the day. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation: “They do not go out because for all of them, morning” +24:17 j773 rc://*/ta/man/translate/grammar-connect-words-phrases כִּ֤י יַחְדָּ֨ו בֹּ֣קֶר לָ֣⁠מוֹ 1 Job is using the word **For** to introduce the reason why he said in the preceding verse that wicked people do not go out during the day. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation: “They do not go out because for all of them, morning” 24:17 g55x rc://*/ta/man/translate/figs-metaphor בֹּ֣קֶר לָ֣⁠מוֹ צַלְמָ֑וֶת 1 Job is speaking as if **morning** were literally **deep darkness** for wicked people. He means that they dread and avoid morning just as honest people dread and avoid the night. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “they dread the morning as if it were deep darkness” 24:17 j774 rc://*/ta/man/translate/writing-pronouns לָ֣⁠מוֹ & יַ֝כִּ֗יר 1 The pronoun **them** refers to wicked people, and the pronoun **one** refers to a representative or characteristic wicked person. It may be helpful to clarify this for your readers. Alternate translation: “for wicked people … each one of them regards” 24:17 y5ib rc://*/ta/man/translate/figs-explicit יַ֝כִּ֗יר 1 As in [24:13](../24/13.md), here the word **regards** means “looks at” with the implication of looking with approval. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “each one of them admires” @@ -1930,7 +1930,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 25:3 tb5c rc://*/ta/man/translate/figs-metaphor הֲ⁠יֵ֣שׁ מִ֭סְפָּר לִ⁠גְדוּדָ֑י⁠ו 1 In this verse, Bildad is describing God’s greatness by saying that at night, there are too many stars in the sky to count, and by day, the sun shines all over the world. So in this context, the word **troops** implicitly refers to the stars as if they were soldiers. Alternate translation: “Is there a number to the stars?” or “There are too many stars in the sky to count!” 25:3 j793 rc://*/ta/man/translate/figs-metonymy וְ⁠עַל־מִ֝֗י לֹא־יָק֥וּם אוֹרֵֽ⁠הוּ 1 Bildad is using the term **light** by association to mean the sun. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “And upon whom does the sun not rise?” or “And the sun shines on everyone!” 25:4 w2pf rc://*/ta/man/translate/figs-rquestion וּ⁠מַה־יִּצְדַּ֣ק אֱנ֣וֹשׁ עִם־אֵ֑ל וּ⁠מַה־יִּ֝זְכֶּ֗ה יְל֣וּד אִשָּֽׁה 1 Bildad is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “A man cannot be righteous with God! One born of a woman cannot be clean!” -25:4 v4y8 rc://*/ta/man/translate/figs-gendernotations אֱנ֣וֹשׁ 1 Although the term **man** is masculine, Bildad is using the word in a generic sense that includes both men and women. If it would be helpful to your readers, you could use a term in your language that is clearly inclusive of both men and women. Alternate translation: “a person” +25:4 v4y8 rc://*/ta/man/translate/figs-gendernotations אֱנ֣וֹשׁ 1 Although the term **man** is masculine, Bildad is using the word in a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “a person” 25:4 kx6l rc://*/ta/man/translate/figs-activepassive יְל֣וּד אִשָּֽׁה 1 See how you translated this expression in [15:14](../15/14.md). Alternate translation: “a mortal” 25:5 un12 rc://*/ta/man/translate/figs-explicit יָ֭רֵחַ וְ⁠לֹ֣א יַאֲהִ֑יל 1 Bildad implicitly means that compared with God’s holiness, the **moon** does not **shine** with the brightness of a pure, holy thing. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “the moon has no holy brightness” 25:5 kt4v rc://*/ta/man/translate/figs-metonymy בְ⁠עֵינָֽי⁠ו 1 Bildad is using the term **eyes** by association to mean sight. Sight, in turn, represents attention, perspective, and judgment. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “in his perspective” @@ -1939,271 +1939,374 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 25:6 l7b7 rc://*/ta/man/translate/figs-gendernotations אֱנ֣וֹשׁ & וּ⁠בֶן־אָ֝דָ֗ם 1 Although the terms **man** and **son** are masculine, Bildad is using these words in a generic sense that includes both men and women. If it would be helpful to your readers, you could use terms in your language that are clearly inclusive of both men and women. Alternate translation: “a human … or a human child” 25:6 h6x7 rc://*/ta/man/translate/figs-metaphor אֱנ֣וֹשׁ רִמָּ֑ה 1 Bildad is speaking as if a human were literally a **worm**. He probably means that humans are lowly, just as worms are lowly, living in the dirt. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “that lowly creature” 25:6 j795 rc://*/ta/man/translate/figs-metaphor וּ⁠בֶן־אָ֝דָ֗ם תּוֹלֵעָֽה 1 Bildad is similarly speaking as if a human were literally a **grub**. Once again the basis of the comparison seems to be that just as grubs live in the earth, God originally formed humans from the earth. So this is a parallel poetic reference to human mortality. Rather than repeat the image, it may be more natural in your language to translate this as an explanatory phrase. Alternate translation, not preceded by a comma: “whom God formed from the earth” -26:intro f665 0 # Job 26 General Notes\n\n## Structure and formatting\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is a poem. This chapter is Job’s response to Bildad.\n\nThis chapter begins a section continuing through chapter 31.\n\n## Special concepts in this chapter\n\n### Yahweh’s power\nWhile Bildad describes Yahweh’s power as being so much greater than Job’s, Job understands the true extent of Yahweh’s power. It is not just over Job’s life, but over all of creation.\n\n## Other possible translation difficulties in this chapter\n\n### Sarcasm\n\nJob uses sarcasm in this chapter. This is the use of irony to insult Bildad. (See: [Job 1–4](./01.md) and [[rc://*/ta/man/translate/figs-irony]]) -26:2 lud4 rc://*/ta/man/translate/figs-irony How you have helped one … the arm that has no strength 0 In these statements, Job is accusing Bildad. The word “one” refers to Job. And, the word “arm” represents the whole person. Alternate translation: “I am powerless and have no strength, but you act like you have helped me; but really, you have not helped me at all” (See also: [[rc://*/ta/man/translate/figs-synecdoche]]) -26:3 s1r5 rc://*/ta/man/translate/figs-irony How you have advised one who has no wisdom and announced to him sound knowledge 0 Job is saying that Bildad has not provided him with good advice and knowledge. Alternate translation: “You act like I have no wisdom and that you have advised me, that you have given me good advice” -26:3 y2kk announced to him sound knowledge 0 Alternate translation: “given him good advice” -26:4 n9vj rc://*/ta/man/translate/figs-rquestion With whose help have you spoken these words? Whose spirit was it … you? 0 In these questions Job continues to mock Bildad. They are both rhetorical questions and have basically the same meaning. They are used together to strengthen each other. Alternate translation: “You must have had help speaking these words. Perhaps some spirit helped you speak them!” -26:5 c81a rc://*/ta/man/translate/figs-nominaladj The dead 0 This refers to dead people. Alternate translation: “Those who are dead” or “The spirits of the dead” -26:5 xqx7 rc://*/ta/man/translate/figs-explicit tremble 0 They tremble because they are afraid of God. This can be stated clearly. Alternate translation: “tremble in fear” or “tremble in fear of God” -26:5 hs8h those who are beneath the waters 0 This refers to the dead people who tremble. -26:5 th6n all who dwell in them 0 This refers to the dead people who dwell in the waters. -26:6 c8rl rc://*/ta/man/translate/figs-metaphor Sheol is naked before God; destruction itself has no covering 0 Sheol is spoken of as if it were a person. These two phrases have the same meaning. To be “naked” or have “no covering” is to be completely exposed and not able to hide anything. Alternate translation: “It is like sheol is naked before God, for nothing in sheol, the place of destruction, is hidden from God” (See also: [[rc://*/ta/man/translate/figs-parallelism]]) -26:6 v85x destruction 0 This is another name for sheol. Alternate translation: “the place of destruction” -26:7 ts32 rc://*/ta/man/translate/figs-metaphor He stretches out the northern skies over the empty space 0 The northern skies represent heaven, the place where God dwells with the beings he created to dwell there. -26:8 q4f6 He binds up the waters in his thick clouds 0 The clouds are compared to a large blanket in which God wraps the rainwater. Alternate translation: “He wraps up the water in his thick clouds” -26:8 sxg4 rc://*/ta/man/translate/figs-activepassive but the clouds are not torn under them 0 This can be stated actively. The word “them” refers to the waters. Alternate translation: “but the weight of the waters does not tear the clouds” -26:9 r35v and spreads his clouds on it 0 This phrase tells how he covers the surface of the moon. Alternate translation: “by spreading his clouds in front of it” -26:10 l8k5 He has engraved a circular boundary on the surface of the waters 0 This speaks of the horizon, where the earth appears to meet the sky, as if God has marked a boundary on the ocean. -26:11 n3vz rc://*/ta/man/translate/figs-personification The pillars of heaven tremble and are astonished at his rebuke 0 People thought of heaven or the sky as resting on pillars. Job speaks as though the pillars are humans that shake in fear when God is angry. Alternate translation: “The pillars that hold up heaven shake in fear when God rebukes them” or “The pillars that hold up the sky shake like people who are afraid when God rebukes them” -26:12 f7hn he shattered Rahab 0 Alternate translation: “he destroyed Rahab” -26:12 x7ti rc://*/ta/man/translate/translate-names Rahab 0 This is the name of a frightening monster that lived in the sea. See how you translated this in [Job 9:13](../09/13.md). -26:13 c72v rc://*/ta/man/translate/figs-metaphor By his breath he made the skies clear 0 The noun “breath” can be translated with the verb “breathe” or “blow.” This image represents God causing the wind to blow away the clouds. Alternate translation: “God blew away the clouds so that the skies were clear” -26:13 r5le rc://*/ta/man/translate/figs-explicit his hand pierced the fleeing serpent 0 It is implied that God his holding a sword, and here “his hand” represents that sword. Also, “pierced” represents killing. Alternate translation: “With his sword he pierced the fleeing serpent” (See also: [[rc://*/ta/man/translate/figs-metonymy]]) -26:13 c2jc the fleeing serpent 0 “the serpent as it was trying to escape from him.” This refers to Rahab, the monster in the sea. See [Job 26:12](../26/12.md). -26:14 qb3u rc://*/ta/man/translate/figs-metaphor See, these are but the fringes of his ways 0 Here “fringes” represents a small part that we can see of something that is much bigger. Alternate translation: “See, these things that God has done show only a small part of his great power” -26:14 k819 rc://*/ta/man/translate/figs-exclamations how small a whisper do we hear of him! 0 This is an exclamation that expresses Job’s amazement of all the great things that God does that we do not even know about. Seeing what God does is spoken of as hearing God’s voice. Alternate translation: “it is as if we heard only his quiet whisper!” (See also: [[rc://*/ta/man/translate/figs-metaphor]]) -26:14 b468 rc://*/ta/man/translate/figs-rquestion Who can understand the thunder of his power? 0 The “thunder of his power” represents God’s greatness. Job uses this question to emphasize that God’s power is so great that no one can understand it. Alternate translation: “The thunder displays the greatness of his power which no one can understand!” (See also: [[rc://*/ta/man/translate/figs-metaphor]]) -27:intro mkb5 0 # Job 27 General Notes\n\n## Structure and formatting\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is a poem. This chapter is a continuation of Job’s response to Bildad.\n\n## Special concepts in this chapter\n\n### Job’s righteousness\nDespite being upset about his circumstances, Job does not curse God. Instead, he recognizes Yahweh’s authority. (See: [[rc://*/tw/dict/bible/kt/curse]]) -27:2 vm9g As surely as God lives 0 This phrase shows that Job is taking an oath. Job compares the certainty that God is alive to the certainty of what he is saying. This is a way of making a solemn promise. Alternate translation: “I swear by God” -27:2 zm2r rc://*/ta/man/translate/figs-metaphor has taken away my justice 0 Justice is spoken of as if it were an object that could be taken away or given. Taking it away represents refusing to treat Job with justice. Alternate translation: “has refused to treat me justly” -27:2 tp23 rc://*/ta/man/translate/figs-metonymy made my life bitter 0 Job’s “life” being bitter represents Job feeling resentful toward God. Alternate translation: “has caused me to become resentful” or “has made me feel angry because of the unfair way he has treated me” -27:3 m4bm while my life is yet in me 0 This refers to the duration of the rest of his life. Alternate translation: “during the whole time that my life is yet in me” or “as long as my life is yet in me” -27:3 ny28 rc://*/ta/man/translate/figs-abstractnouns while my life is yet in me 0 If your language does not use an abstract noun for the idea behind the word **life**, you can express the same idea with the adjective “alive” or the verb “live.” Alternate translation: “as long as I am still alive” or “while I still live” -27:3 xg5k rc://*/ta/man/translate/figs-metonymy the breath from God is in my nostrils 0 “Breath … in my nostrils” represents being able to breathe. “Breath from God” represents God making him able to breathe. Alternate translation: “God enables me to breathe” -27:3 krx8 nostrils 0 Alternate translation: “nose” -27:4 xct5 rc://*/ta/man/translate/figs-parallelism My lips will not speak wickedness, neither will my tongue speak deceit 0 These two phrases have basically the same meaning and are used together to emphasize that he will not speak in such ways. The phrases “My lips” and “my tongue” represent Job himself. Alternate translation: “I will not speak wickedness or deceit” (See also: [[rc://*/ta/man/translate/figs-synecdoche]]) -27:4 vg54 rc://*/ta/man/translate/figs-abstractnouns speak wickedness … speak deceit 0 The abstract nouns “wickedness” and “deceit” can be expressed with “wickedly” and “deceitfully.” Alternate translation: “speak wickedly … speak deceitfully” -27:5 tp64 I will never admit that you three are right 0 Alternate translation: “I will never agree with you and say that you three are right” -27:5 n6mb rc://*/ta/man/translate/figs-you that you three are right 0 The word “you” here is plural. It refers to Job’s friends. -27:5 uy2n I will never deny my integrity 0 Alternate translation: “I will never say that I am not innocent” or “I will always say that I am innocent” -27:6 rv4l rc://*/ta/man/translate/figs-metaphor I hold fast to my righteousness 0 Here “hold fast” is a metaphor that represents being determined to continue to say something. If your language does not use an abstract noun for the idea behind the word **righteousness**, you can express the same idea with “righteous.” Alternate translation: “I am determined to continue saying that I am righteous” (See also: [[rc://*/ta/man/translate/figs-abstractnouns]]) -27:6 ccm5 rc://*/ta/man/translate/figs-metaphor will not let it go 0 Here “will not let it go” is a metaphor that represents not stopping saying something. Alternate translation: “will not stop saying that I am righteous” or “will not stop saying so” -27:6 ttu9 rc://*/ta/man/translate/figs-metonymy my thoughts will not reproach me 0 Here the phrase “my thoughts” represents Job. Alternate translation: “even in my thoughts, I will not reproach myself” -27:7 x6mp rc://*/ta/man/translate/figs-parallelism Let my enemy be … let him who rises up against me be 0 The two clauses that start with these words share the same meaning. They are used together to emphasize Job’s strong desire that this should happen. -27:7 qkh5 rc://*/ta/man/translate/figs-explicit Let my enemy be like a wicked man 0 How he wants his enemy to be like a wicked person can be stated clearly. Alternate translation: “Let my enemy be punished like a wicked man” or “Let God punish my enemy as he punishes wicked people” -27:7 yjq8 rc://*/ta/man/translate/figs-explicit let him who rises up against me be like an unrighteous man 0 How he wants this person to be like an unrighteous man can be stated clearly. Alternate translation: “let him who rises up against me be punished like an unrighteous man” -27:7 cin4 rc://*/ta/man/translate/figs-metaphor him who rises up against me 0 Here “rises up against me” is a metaphor meaning “opposes me.” The whole phrase refers to Job’s adversary. Alternate translation: “him who opposes me” or “my adversary” -27:8 m193 rc://*/ta/man/translate/figs-rquestion For what is the hope of a godless man when … when God takes away his life? 0 Job uses this question to say that such a man has no hope. This question can be translated as a simple statement. Alternate translation: “There is no hope for the godless when God … takes away his soul.” -27:8 ucr8 rc://*/ta/man/translate/figs-parallelism when God cuts him off, when God takes away his life 0 These two phrases have the same meaning. Alternate translation: “when God cuts him off and takes away his life” or “when God causes him to die” -27:8 d94d rc://*/ta/man/translate/figs-metaphor cuts him off 0 This is a metaphor meaning “kills him” or “causes him to die” -27:8 twt1 rc://*/ta/man/translate/figs-metaphor takes away his life 0 This is a metaphor meaning “kills him” or “makes him stop living” -27:9 jh1p rc://*/ta/man/translate/figs-rquestion Will God hear his cry when trouble comes upon him? 0 Job uses this question to say that God will not help that person. This question can be translated as a simple statement. Alternate translation: “God will not hear his cry when trouble comes upon him.” or “When trouble comes upon him and he cries out for help, God will not hear him.” -27:9 a8tx rc://*/ta/man/translate/figs-metonymy Will God hear his cry 0 Here “hear his cry” represents responding to the godless man’s cry and helping him. Alternate translation: “Will God respond to his cry” -27:10 kq3b rc://*/ta/man/translate/figs-rquestion Will he delight himself in the Almighty and call upon God at all times? 0 Job uses this question to say that the godless man will not do these things. This question can be translated as a simple statement. Alternate translation: “He will not delight himself in the Almighty and call upon God at all times.” or “He will not be happy about what the Almighty does and he will not pray to God often.” -27:11 s3uq rc://*/ta/man/translate/figs-you I will teach you 0 Each occurrence of “you” in these verses is plural and refers to Job’s three friends. -27:11 fyx9 rc://*/ta/man/translate/figs-metonymy the hand of God 0 God’s “hand” represents his power. Alternate translation: “the power of God” -27:11 re4m rc://*/ta/man/translate/figs-abstractnouns I will not conceal the thoughts of the Almighty 0 If your language does not use an abstract noun for the idea behind the word **thoughts**, you can express the same idea with the verb “think.” Alternate translation: I will not hide from you what the Almighty thinks” -27:12 pnx9 rc://*/ta/man/translate/figs-rquestion why then have you spoken all this nonsense? 0 Job uses this question to rebuke his friends for saying such foolish things. This question can be translated as a simple statement. Alternate translation: “you should not have spoken so foolishly!” -27:13 g6qh This is the portion of a wicked man with God 0 Alternate translation: “This is what God has planned for the wicked man” -27:13 djh6 rc://*/ta/man/translate/figs-metaphor the heritage of the oppressor that he receives from the Almighty 0 Here “the heritage of the oppressor” is a metaphor representing what will happen to the oppressor. What God will do to him is spoken of as if it were an inheritance that God will give him. Alternate translation: “what the Almighty will do to the oppressor” -27:14 f7mj rc://*/ta/man/translate/figs-metonymy it is for the sword 0 Here “the sword” represents dying in battle. Alternate translation: “they will die in battle” -27:15 mbb8 rc://*/ta/man/translate/figs-explicit Those who survive him 0 This refers to the wicked man’s children. This can be stated clearly. Alternate translation: “Those who continue to live after their wicked father dies” -27:15 dic8 rc://*/ta/man/translate/figs-metonymy will be buried by plague 0 Here “be buried” represents dying. Alternate translation: “will die by plague” -27:15 p4u3 their widows … them 0 The words “their” and “them” refer to “Those who survive him,” that is, the children of the wicked man. -27:16 nm9m rc://*/ta/man/translate/figs-simile heaps up silver like the dust 0 Here “heaps up” is a metonym meaning “gathers much.” Job speaks as if the silver were as easy to get as dust. Alternate translation: “gathers large piles of silver” or “gathers silver as easily as he could gather dust” -27:16 bh15 rc://*/ta/man/translate/figs-simile heaps up clothing like clay 0 Here “heaps up” is a metonym meaning “gathers much.” Job speaks as if the clothing were as easy to get as clay. Alternate translation: “gathers large piles of clothing” or “gathers clothing as easily as he could gather clay” -27:18 l6yf rc://*/ta/man/translate/figs-ellipsis He builds his house like a spider 0 After “spider,” the phrase “builds its web” is understood information. It can be made clear. Alternate translation: “He builds his house as a spider builds its web” -27:18 q8ia rc://*/ta/man/translate/figs-simile He builds his house like a spider 0 A spider web is fragile and easily destroyed. Alternate translation: “He builds his house as fragile as a spider builds its web” or “He builds his house as fragile as a spider’s web” -27:18 inb4 rc://*/ta/man/translate/figs-simile like a hut 0 A hut is a temporary house that is also not very strong. Alternate translation: “like a temporary hut” -27:19 la2p He lies down in bed rich 0 “He is wealthy when he lies down in bed.” This refers to his lying down in bed at night and sleeping. -27:19 i6ex but he will not keep doing so 0 Alternate translation: “but he will not keep lying down in bed rich” or “but he will not continue to be wealthy when he lies down in bed” -27:19 b9sa rc://*/ta/man/translate/figs-metonymy he opens his eyes 0 Opening his eyes represents waking up in the morning. Alternate translation: “he wakes up” -27:19 x5lq everything is gone 0 Alternate translation: “all of his riches are gone” or “everything has vanished” -27:20 ul69 Terrors overtake him 0 Here “overtake him” represents suddenly happening to him. Possible meanings are that **terrors** is a metonym for:: (1) things that cause people to be afraid. Alternate translation: “Terrifying things suddenly happen to him” or (2) fear. Alternate translation: “He suddenly becomes terrified” -27:20 zw56 rc://*/ta/man/translate/figs-simile like waters 0 The word “waters” refers to a flood. Floods can happen very suddenly when people do not expect them, and they are dangerous and frightening. Alternate translation: “like a flood” or “like waters that rise up suddenly” -27:20 l3kn a storm takes him away 0 Alternate translation: “a violent wind blows him away” -27:21 l4at rc://*/ta/man/translate/figs-personification it sweeps him out of his place 0 Job speaks of the wind blowing the wicked man out of his house as if the wind were a person sweeping dust out of a house with a broom. Alternate translation: “the wind sweeps him out of his place like a woman who sweeps dirt out of a house” or “the wind easily blows him out of his place” -27:21 i9ce his place 0 Alternate translation: “his home” -27:22 wmn4 rc://*/ta/man/translate/figs-personification 0 # General Information:\n\nIn verses 22–23 Job speaks of the wind as if it were a person attacking the wicked person. -27:22 xs2l rc://*/ta/man/translate/figs-personification It throws itself at him 0 Here the phrase “throws itself at him” represents the wind blowing strong against him like an attacker. Alternate translation: “It blows strong against him like someone attacking him” -27:22 fa8c rc://*/ta/man/translate/figs-personification he tries to flee out of its hand 0 Here “hand” represents the power or control that the wind has over the wicked man. Alternate translation: “he tries to flee out of its control” (See also: [[rc://*/ta/man/translate/figs-metonymy]]) -27:23 kvs2 rc://*/ta/man/translate/translate-symaction It claps its hands at him 0 Clapping the hands is a way of mocking someone. Here it represents the wind making loud noises. Alternate translation: “It makes loud noises like someone clapping his hands to mock him” (See also: [[rc://*/ta/man/translate/figs-personification]]) -27:23 r28v rc://*/ta/man/translate/translate-symaction hisses him from his place 0 The wind makes a noise as it blows him out of his place, and the noise is like the hissing sound that people make to mock someone. Alternate translation: “it makes a hissing noise as it causes him to leave his home” or “it blows him out of his place and makes a hissing noise like someone who hisses at him to mock him” (See also: [[rc://*/ta/man/translate/figs-personification]]) -28:intro i55c 0 # Job 28 General Notes\n\n## Structure and formatting\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is a poem. This chapter is a continuation of Job’s response to Bildad.\n\n## Special concepts in this chapter\n\n### Yahweh’s wisdom\n\nDespite being upset about his circumstances, Job does not curse God. Instead, he recognizes Yahweh’s wisdom and authority. This chapter especially focuses on Yahweh’s wisdom as he controls the circumstances of Job’s life. Men cannot understand because they do not have Yahweh’s wisdom. (See: [[rc://*/tw/dict/bible/kt/curse]] and [[rc://*/tw/dict/bible/kt/wise]]) -28:1 fb4g mine 0 This is a place where people dig rocks out of the earth. These rocks have metal in them. -28:1 zr9q refine 0 This is the process of heating a metal to remove all of the impurities that are in it. -28:2 a9j8 rc://*/ta/man/translate/figs-activepassive Iron is taken out of the earth 0 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “People take iron out of the earth” -28:2 b12i rc://*/ta/man/translate/figs-activepassive copper is smelted out of the stone 0 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “people smelt copper out of the stone” or “people heat stone to melt copper out of it” -28:2 rb24 copper 0 an important red-brown colored metal -28:2 uui9 smelted 0 This is a process of heating rocks to melt the metal in them in order to get the metal out of the rocks. -28:3 fm47 rc://*/ta/man/translate/figs-metonymy A man sets an end to darkness 0 Here “sets an end to darkness” represents shining a light in the darkness. People used a lantern or a torch for light. Alternate translation: “A man carries light into dark places” -28:3 l74r to the farthest limit 0 Alternate translation: “to the farthest parts of the mine” -28:3 sce6 rc://*/ta/man/translate/figs-doublet obscurity … thick darkness 0 These two phrases are used together to emphasize that the mine is extremely dark. -28:4 kp1m shaft 0 a deep narrow hole dug into the ground or rock. People go down into the hole to mine it. -28:4 hz3j rc://*/ta/man/translate/figs-personification places that are forgotten by anyone’s foot 0 The foot is spoken of as if it is a person who can remember. Alternate translation: “places where people no longer walk” or “where no one ever walks” -28:4 yed2 rc://*/ta/man/translate/figs-explicit He hangs far away from people 0 How and where he hangs can be stated clearly. Alternate translation: “Far away from people, he hangs from a rope in the shaft” -28:5 r3d3 rc://*/ta/man/translate/figs-synecdoche the earth, out of which comes bread 0 Here “bread” represents food in general. Food coming out of the ground is a metaphor for food growing out of the ground. Alternate translation: “the earth, where food grows” (See also: [[rc://*/ta/man/translate/figs-metaphor]]) -28:5 p8vk it is turned up below as if by fire 0 This could mean: (1) people made fires under the ground to break apart the rock. Alternate translation: “it is broken up below by the fires that the miners make” or (2) “turned” is a metaphor for changed. Alternate translation: “it is broken up below so much that it appears that it was destroyed by fire” -28:5 mha5 it is turned 0 The word “it” refers to the earth. -28:6 c4dw Its stones … its dust 0 The word “its” refers to the earth. -28:6 lw93 sapphires 0 a rare and valuable blue gemstone -28:7 c71r rc://*/ta/man/translate/figs-parallelism No bird of prey knows the path to it … nor has the falcon’s eye seen it 0 These clauses express a similar meaning. Alternate translation: “No bird of prey or falcon knows or has ever seen the path that goes to the mine” -28:7 u8np bird of prey 0 a bird that eats other animals -28:7 ft9l falcon 0 This may also be translated “hawk.” Both are birds that hunt and eat other animals. You may translate this with a similar bird from your culture. -28:8 ad94 rc://*/ta/man/translate/figs-parallelism The proud animals have not walked such a path … nor has the fierce lion passed there 0 These clauses also express similar meaning. -28:8 zce2 The proud animals 0 This refers to very strong, wild animals. -28:9 nh4p rc://*/ta/man/translate/figs-metonymy lays his hand on the flinty rock 0 This represents breaking up the rock. Alternate translation: “digs into the flinty rock” -28:9 d3ss flinty rock 0 Alternate translation: “hard rock” -28:9 ng34 rc://*/ta/man/translate/figs-hyperbole he overturns mountains by their roots 0 Digging up the mountains and the ground underneath them is a metaphor from digging out weeds or trees, an exaggeration that represents digging minerals out of the ground. Alternate translation: “he turns the mountains upside down by pulling out their roots” (See also: [[rc://*/ta/man/translate/figs-metaphor]]) -28:10 h31b rc://*/ta/man/translate/figs-synecdoche his eye sees 0 Here “his eye” represents him. Alternate translation: “he sees” -28:11 ar22 rc://*/ta/man/translate/figs-metaphor He ties up the streams so they do not run 0 Here “ties up the streams” means damming or blocking the streams. Alternate translation: “He blocks the streams so they do not flow” -28:11 c3wt what is hidden there 0 This refers to things that people normally do not see because they are in the ground or underwater. -28:12 n9fd rc://*/ta/man/translate/figs-metaphor 0 # General Information:\n\nIn 28:12–28, wisdom and understanding are spoken of as if they were precious objects that are in some place and people want to find them. Finding wisdom and understanding represents becoming wise and learning to understand things well. -28:12 k2hz rc://*/ta/man/translate/figs-parallelism Where will wisdom be found? Where is the place of understanding? 0 These questions mean the same thing and are used to show that it is very difficult to find wisdom and understanding. Alternate translation: “It is very difficult to find wisdom and understanding.” (See also: [[rc://*/ta/man/translate/figs-rquestion]]) -28:12 bcr2 rc://*/ta/man/translate/figs-metaphor Where will wisdom be found? Where is the place of understanding 0 Becoming wise and understanding is spoken of as finding wisdom and understanding. Alternate translation: “How do people become wise? How do people learn to understand things well” -28:13 drv1 rc://*/ta/man/translate/figs-metaphor Man does not know its price 0 This could mean: (1) wisdom is spoken of as if it were something that people can buy. Alternate translation: “People do not know what it is worth” or (2) the word translated as “price” means “place.” Alternate translation: “People do not know where it is” -28:13 z9ip rc://*/ta/man/translate/figs-activepassive neither is it found in the land of the living 0 “and it is not found in the land of the living.” The “land of the living” refers to this world where people live. If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “and no one can find wisdom in this world” -28:14 xi4c rc://*/ta/man/translate/figs-personification The deep waters … say, ‘It is not in me’; the sea says, ‘It is not with me.’ 0 The deep waters and the sea are presented as if they are people that can speak. Alternate translation: “Wisdom is not in the deep waters under the earth, nor is it in the sea” -28:15 h4ty rc://*/ta/man/translate/figs-explicit It cannot be gotten for gold 0 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. This implies that wisdom is worth much more than gold. Alternate translation: “People cannot pay for wisdom with gold” -28:15 nff6 rc://*/ta/man/translate/figs-explicit neither can silver be weighed as its price 0 This implies that wisdom is worth much more than silver. It can be stated in active form. Alternate translation: “and people cannot weigh out enough silver to pay for wisdom” -28:16 hg4i rc://*/ta/man/translate/figs-explicit It cannot be valued with … sapphire 0 This implies that wisdom is much more valuable than the gold of Ophir, precious onyx and sapphire. -28:16 t2r7 rc://*/ta/man/translate/translate-names Ophir 0 This is the name of a land where there was fine gold. -28:16 ui38 onyx 0 a valuable black gemstone -28:16 na32 sapphire 0 a valuable blue gemstone -28:17 qp37 Gold and crystal cannot equal it in worth 0 This implies that wisdom is much more valuable than gold and crystal. -28:17 z7jx crystal 0 a valuable gemstone that is clear or lightly colored -28:17 v4um neither can it be exchanged for jewels of fine gold 0 “and it cannot be exchanged for jewels of fine gold.” This implies that wisdom is much more valuable than jewels of fine gold. -28:17 nid2 exchanged 0 Alternate translation: “traded” -28:18 hgr1 rc://*/ta/man/translate/figs-explicit No mention is worth making of coral or jasper 0 “It is not worth making mention of coral and jasper.” This implies that wisdom is worth so much more than coral and jasper that there is no need for Job to say anything about them. Alternate translation: “I will not bother to mention coral or jasper” or “Coral and jasper are worthless compared to wisdom” -28:18 vgj8 rc://*/ta/man/translate/translate-unknown coral 0 This is a beautiful, hard substance that grows on ocean reefs. -28:18 sqn7 jasper … rubies 0 These are valuable gemstones. -28:19 mwy7 The topaz of Cush does not equal it 0 This implies that wisdom is much more valuable than the finest topaz. -28:19 nxz5 topaz 0 This is a valuable gemstone. -28:19 ycn8 neither can it be valued in terms of pure gold 0 “and wisdom cannot be valued in terms of pure gold.” This implies that wisdom is much more valuable than pure gold. -28:20 jiu5 rc://*/ta/man/translate/figs-rquestion From where, then, comes wisdom? Where is the place of understanding? 0 Job uses these questions to introduce how people get wisdom and understanding. Alternate translation: “I will tell you where wisdom comes from and where understanding is.” or “I will tell you how to become wise and how to learn to understand things.” -28:20 z82u rc://*/ta/man/translate/figs-metaphor From where, then, comes wisdom 0 Wisdom is spoken of as if it were in a place and comes to people. Its coming represents people becoming wise. -28:20 ghy4 rc://*/ta/man/translate/figs-metaphor Where is the place of understanding 0 Understanding is spoken of as if it were in a place. -28:21 bj7x rc://*/ta/man/translate/figs-synecdoche Wisdom is hidden from the eyes of all living things 0 This means that living things are unable to see wisdom. It can be expressed in active form. Alternate translation: “No living thing can see wisdom” (See also: [[rc://*/ta/man/translate/figs-activepassive]]) -28:21 j3u4 rc://*/ta/man/translate/figs-activepassive is kept hidden from the birds of the heavens 0 This means that the birds are unable to see wisdom. This can be expressed in active form. Alternate translation: “even the birds that fly in the skies cannot see wisdom” -28:22 y7e5 rc://*/ta/man/translate/figs-personification Destruction and Death say 0 Here “Destruction” and “Death” are spoken of as if they are living things who can speak. -28:23 qlj3 rc://*/ta/man/translate/figs-metaphor God understands the way to it; he knows its place 0 Wisdom is spoken of as if it were in a certain place. Alternate translation: “God knows how to find wisdom. He knows where it is” -28:24 q6zd the very ends of the earth 0 Alternate translation: “the farthest places on the earth” -28:25 l7lk rc://*/ta/man/translate/figs-metaphor parceled out the waters by measure 0 This describes God deciding how much water should be in each place. Possible meanings are that this refers to deciding: (1) how much rain should be in each cloud or (2) how much water should be in each sea. Alternate translation: “decided how much water should be in each place” -28:26 qy1s a path for the thunder 0 Alternate translation: “he decided how the thunder can be heard” or “he decided the path of the thunderstorm” -28:28 l4bu rc://*/ta/man/translate/figs-abstractnouns See, the fear of the Lord—that is wisdom 0 If your language does not use an abstract noun for the idea behind the word **fear**, you can express the same idea with the verbs “fear” or “respect.” If your language does not use an abstract noun for the idea behind the word **wisdom**, you can express the same idea with another word such as “wise.” Alternate translation: “Listen, if you fear the Lord, you will be wise” -28:28 m7dq rc://*/ta/man/translate/figs-metaphor to depart from evil is understanding 0 Here “depart from evil” means refusing to do evil things. If your language does not use an abstract noun for the idea behind the word **understanding**, you can express the same idea with the verb “understand.” Alternate translation: “if you refuse to do evil, then you will understand many things” -29:intro eli2 0 # Job 29 General Notes\n\n## Structure and formatting\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is a poem. This chapter is a continuation of Job’s statement, but now it is directly addressed to Yahweh.\n\nIn this chapter, Job recalls the days before Yahweh’s blessings were taken from him. This is only one part of Job’s argument that continues for the next 3 chapters. -29:2 h8k3 rc://*/ta/man/translate/figs-exclamations Oh, that I were as I was in the past months 0 Job uses this exclamation to express a wish. Alternate translation: “I wish that I were as I was in past months” -29:3 n6gg rc://*/ta/man/translate/figs-metaphor when his lamp shined on my head 0 God’s lamp shining on Job represents God blessing Job. Alternate translation: “when God’s blessing was like a lamp shining its light on my head” -29:3 z42n rc://*/ta/man/translate/figs-metaphor when I walked through darkness by his light 0 Walking through darkness represents experiencing difficult situations. -29:4 bk56 rc://*/ta/man/translate/figs-metaphor in the ripeness of my days 0 Job speaks of when he was young and strong as if his days were the time when the harvest is ripe. Alternate translation: “when I was young and strong” -29:4 d6y9 rc://*/ta/man/translate/figs-abstractnouns when the friendship of God was on my tent 0 If your language does not use an abstract noun for the idea behind the word **friendship**, you can express the same idea with the noun “friend.” The word “tent” represents Job’s home. Alternate translation: “when God was my friend and protected my home” (See also: [[rc://*/ta/man/translate/figs-metonymy]]) -29:6 xbc3 rc://*/ta/man/translate/figs-hyperbole when my way was covered with cream 0 “when my path was flowing with cream.” Job uses this exaggeration to express that he had many cows and they produced much more cream than he and his family needed. Alternate translation: “when my cows provided an abundance of cream” -29:6 bt34 rc://*/ta/man/translate/figs-hyperbole and the rock poured out for me streams of oil 0 “and the rock poured out streams of oil for me.” Job uses this exaggeration to express that he had many olive vines and great amounts of olive oil. The rock is where his servants pressed the oil out of the olives. Alternate translation: “when my servants pressed out a great amount of olive oil” or “when oil flowed like streams from the pressing rock” (See also: [[rc://*/ta/man/translate/figs-metaphor]]) -29:7 tvt7 city square 0 This is an open area in a village or city where two or more streets meet. -29:8 e835 rc://*/ta/man/translate/translate-symaction rose and stood for me 0 This is a symbol of respect. It can be stated clearly. Alternate translation: “rose and stood respectfully for me” -29:9 c8d6 rc://*/ta/man/translate/translate-symaction The princes used to refrain from talking when I came 0 This was a sign of respect. -29:9 v8ym rc://*/ta/man/translate/translate-symaction they would lay their hand on their mouths 0 They did this to show that they would not speak. This was a sign of their respect for Job. -29:10 u1bb rc://*/ta/man/translate/figs-activepassive The voices of the noblemen were hushed 0 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “The noblemen hushed their voices” or “The noblemen stopped speaking” -29:10 nm6j rc://*/ta/man/translate/figs-metonymy their tongue clung to the roof of their mouths 0 This represents them having so much respect for Job that they had nothing to say. Alternate translation: “they felt that they were unable to speak” or “they had nothing to say” -29:11 n94l rc://*/ta/man/translate/figs-synecdoche after their ears heard me … after their eyes saw me 0 The ears represent those who heard him, and the eyes represent those who saw him. Alternate translation: “after they heard what I told them … after they saw me” -29:11 t3tu they would then give witness to me and approve of me 0 Alternate translation: “they would witness approvingly of me” -29:12 ui1t rc://*/ta/man/translate/figs-genericnoun I rescued the one who was poor when he cried out 0 Here “the one who was poor” refers to any poor person. Alternate translation: “I used to rescue poor people who cried out” -29:13 qs27 rc://*/ta/man/translate/figs-metaphor The blessing of him who was about to perish came on me 0 Someone’s blessing coming on another represents that person blessing another. Alternate translation: “He who was about to perish would bless me” -29:13 ii9w rc://*/ta/man/translate/figs-genericnoun him who was about to perish 0 This represents anyone who was about to die. Alternate translation: “those who were about to die” -29:13 v84a rc://*/ta/man/translate/figs-synecdoche I caused the widow’s heart to sing for joy 0 Here “the widow’s heart” represents any widow. Alternate translation: “I caused widows to sing joyfully” (See also: [[rc://*/ta/man/translate/figs-genericnoun]]) -29:14 r9i7 rc://*/ta/man/translate/figs-metaphor I put on righteousness, and it clothed me 0 People often spoke of righteousness as if it were clothing. Alternate translation: “I did what was righteous, and it was like clothing that I put on” -29:14 rc4i rc://*/ta/man/translate/figs-simile my justice was like a robe and a turban 0 People often spoke of justice as if it were clothing. Alternate translation: “I did what was just, and it was like a robe and a turban on me” -29:14 qe3s turban 0 a long cloth that men wrap around their heads and wear as a hat -29:15 z9qd rc://*/ta/man/translate/figs-metaphor I was eyes to blind people 0 This represents helping blind people. Alternate translation: “I was like eyes for blind people” or “I guided blind people” -29:15 qwg2 rc://*/ta/man/translate/figs-metaphor I was feet to lame people 0 This represents helping blind people. Alternate translation: “I was like feet for lame people” or “I supported lame people” -29:16 dv24 rc://*/ta/man/translate/figs-metaphor I was a father to needy people 0 Here “I was a father” represents providing for people. Alternate translation: “I provided for needy people as a father provides for his children” -29:17 h48z 0 # General Information:\n\nIn verses 18–20 Job tells about the things he used to say before bad things happened to him. -29:17 rxh7 rc://*/ta/man/translate/figs-metaphor I broke the jaws of … I plucked the victim 0 Job speaks of unrighteous people who persecute others as if they were wild animals that attack their victims by picking them up between their teeth. Alternate translation: “I made unrighteous people stop persecuting people, like someone who breaks the jaw of a wild animal and rescues its victim from between its teeth” -29:18 mx7p rc://*/ta/man/translate/figs-metaphor I will die in my nest 0 Here “nest” represents Job’s home and family. Job used to speak as if he were a bird that lived in a nest with his baby birds. Alternate translation: “I will die at home with my family” or “I will die in the safety of my home” -29:18 ree7 rc://*/ta/man/translate/figs-hyperbole I will multiply my days like the grains of sand 0 There are more grains of sand on the shore than anyone can count. To say that he would live more days than anyone could count is an exaggeration to express that he would live a very long time. Alternate translation: “I will live a very long time” or “I will live many years” (See also: [[rc://*/ta/man/translate/figs-simile]]) -29:19 f52q rc://*/ta/man/translate/figs-metaphor My roots … my branches 0 Job used to speak of his strength as if he were strong like a well-watered tree. -29:20 r1t1 rc://*/ta/man/translate/figs-abstractnouns The honor in me is always fresh 0 If your language does not use an abstract noun for the idea behind the word **honor**, you can express the same idea with the verb “honor.” Here “fresh” represents the honor being constantly given. Alternate translation: “People constantly give me honor” or “People always honor me” -29:20 bz9x rc://*/ta/man/translate/figs-metaphor the bow of my strength is always new in my hand 0 A new bow is very strong. Job’s bow of strength in his hand represents his physical strength. Alternate translation: “I am always strong like a new bow” -29:22 l3t7 rc://*/ta/man/translate/figs-simile my speech dropped like water on them 0 Here “dropped like water on them” represents refreshing the people who heard him. If your language does not use an abstract noun for the idea behind the word **speech**, you can express the same idea with a verbal form such as “speak” or “say.” Alternate translation: “my speech refreshed their hearts as drops of water refresh people’s bodies” or “what I said to them refreshed them like drops of water” (See also: [[rc://*/ta/man/translate/figs-abstractnouns]]) -29:23 g4bi rc://*/ta/man/translate/figs-simile They always waited for me as they waited for rain 0 People waited for Job patiently and expected to hear good things. -29:23 dye5 rc://*/ta/man/translate/figs-metaphor they opened their mouth wide to drink in my words 0 This represents waiting eagerly for Job to speak in order to benefit from what said. Alternate translation: “they eagerly waited for me to speak in order to benefit from what I said” -29:23 wd9h as they would do for the latter rain 0 Alternate translation: “as farmers wait eagerly for the latter rain” -29:23 v5kv the latter rain 0 This refers to the large amount of rain that falls just before the dry season. -29:24 vxz9 rc://*/ta/man/translate/figs-explicit I smiled on them 0 It can be stated clearly that the purpose of smiling was to encourage them. Alternate translation: “I smiled on them to encourage them” -29:24 b3dw rc://*/ta/man/translate/figs-metaphor the light of my face 0 This represents the kindness they saw in Job’s face. -29:25 nhm5 rc://*/ta/man/translate/figs-metaphor I selected their way 0 Here “selected their way” represents deciding what they should do. -29:25 gh9m rc://*/ta/man/translate/figs-metonymy sat as their chief 0 Here “sat” represents ruling or leading. Chiefs sat down when they made important decisions. Alternate translation: “led them as their chief” -29:25 azd4 rc://*/ta/man/translate/figs-metonymy sat as their chief 0 Job was their chief. Alternate translation: “led them because I was their chief” -29:25 dv86 rc://*/ta/man/translate/figs-simile I lived like a king in his army 0 Job speaks of how he led the people and how they obeyed him as if he were a king and they were his army. -29:25 nmq6 rc://*/ta/man/translate/figs-explicit like one who comforts mourners 0 This phrase means that Job actually was one who comforted people. Alternate translation: “I comforted them when they mourned” -30:intro u96h 0 # Job 30 General Notes\n\n## Structure and formatting\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is a poem. This chapter is a continuation of Job’s statement, but now it is directly addressed to Yahweh.\n\nIn this chapter, Job laments his current condition as others insult him. (See: [[rc://*/tw/dict/bible/kt/lament]]) -30:1 ghr9 rc://*/ta/man/translate/figs-explicit whose fathers I would have refused to allow to work beside the dogs of my flock 0 This shows how much he despised those fathers. They were not even good enough to be with his dogs. Alternate translation: “whose fathers I despised and would not have allowed to work beside the dogs of my flock” -30:1 bw8l rc://*/ta/man/translate/figs-explicit the dogs of my flock 0 The dogs’ relationship to the flock can be stated clearly. Alternate translation: “the dogs that guarded my flock” -30:2 dkd7 rc://*/ta/man/translate/figs-rquestion Indeed, the strength of their fathers’ hands, how could it have helped me … perished? 0 Job uses this question to mock the weakness of those men. Alternate translation: “The strength of their fathers’ hands could not have helped me … perished.” -30:2 n58x rc://*/ta/man/translate/figs-metaphor men in whom the strength of their mature age had perished 0 Their strength perishing is a metaphor that represents no longer being strong but weak. The phrase “mature age” refers to them being old. Alternate translation: “men who had become old and had no strength” or “men who had become old and weak” -30:3 b5gi They were thin from poverty and hunger 0 The word “They” refers to the fathers of the young mockers. -30:3 i6mn rc://*/ta/man/translate/figs-abstractnouns They were thin from poverty and hunger 0 If your language does not use an abstract noun for the idea behind the word **poverty**, you can express the same idea with another word such as “poor.” If your language does not use an abstract noun for the idea behind the word **hunger**, you can express the same idea with the words “hungry” or “starving.” Alternate translation: “They were very thin because they were poor and starving” -30:3 j6n1 rc://*/ta/man/translate/figs-metonymy they gnawed at the dry ground 0 This could mean: (1) “dry ground” is a metonym for the dry roots that grow in the ground. Alternate translation: “they chewed on the dry roots they found in the ground” or (2) “gnawed at the dried ground” is a metonym for eating whatever they could find in the dry ground. -30:4 dz4r Connecting Statement: 0 # Connecting Statement:\n\nJob continues to talk about the fathers of the mockers. -30:4 lbt6 saltwort … bushes’ leaves … the roots of the broom tree 0 These are plants that people would eat only if they could find nothing better. -30:4 c9mn the roots of the broom tree were their food 0 This could mean: (1) the people ate the roots of the broom tree or (2) the people warmed themselves by burning the roots of broom trees. -30:5 k9yz rc://*/ta/man/translate/figs-activepassive They were driven out from among people who shouted after them as … a thief 0 The phrase “were driven out” means “were forced to leave.” These phrases can be reordered and stated in active form. Alternate translation: “The people shouted after them as … a thief and forced them to leave” -30:5 lwr2 shouted after them as one would shout after a thief 0 Alternate translation: “shouted at them as though they were thieves” -30:7 f7j8 Connecting Statement: 0 # Connecting Statement:\n\nJob continues to talk about the fathers of the mockers. -30:7 kkv4 rc://*/ta/man/translate/figs-simile brayed like donkeys 0 Job speaks of the men crying out in hunger as if they were wild donkeys making a loud noise. Alternate translation: “cried out like wild donkeys because they were hungry” -30:7 dmg5 they gathered together under the nettles 0 “Nettles” are bushes with sharp thorns. This implies that they did not have a home. -30:8 i8tx rc://*/ta/man/translate/figs-metaphor They were the sons of fools 0 Here “were the sons of fools” represents having the characteristics fools. Alternate translation: “They were like fools” or “they were fools” -30:8 h66q rc://*/ta/man/translate/figs-metaphor indeed, sons of nameless people 0 The word “indeed” shows that what follows strengthens the previous thought. Here “sons of nameless people” represents having the characteristics of nameless people. Alternate translation: “indeed, they were nameless people” or “indeed, they were worthless” -30:8 juk5 rc://*/ta/man/translate/figs-metaphor nameless people 0 Here being “nameless” represents having no honor or respect. It means that they are worthless. Alternate translation: “worthless people” -30:8 wl4w rc://*/ta/man/translate/figs-metonymy They were driven out of the land with whips 0 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. This could mean: (1) the idea of whips implies that they were being treated like criminals. Alternate translation: “People treated them like criminals and forced them to leave the land” or (2) people actually used whips to force them out. Alternate translation: “People whipped them and forced them to leave the land” -30:8 r31i They were driven out of the land 0 Here “the land” refers to the land where they lived before they were forced to go out to the wilderness. -30:9 krm8 Connecting Statement: 0 # Connecting Statement:\n\nJob speaks again about the people who were mocking him. -30:9 v6wt rc://*/ta/man/translate/figs-abstractnouns But now I have become the subject of their taunting song 0 If your language does not use an abstract noun for the idea behind the word **song**, you can express the same idea with the verb “sing.” Alternate translation: “But now they sing songs about me to taunt me” -30:9 u5hm rc://*/ta/man/translate/figs-metonymy I have become a byword for them 0 Here “byword” is a metonym for the person about whom people make cruel jokes. Alternate translation: “I am now one whom they make cruel jokes about” or “They joke and say cruel things about me” -30:10 sx1h rc://*/ta/man/translate/figs-litotes they do not refrain from spitting in my face 0 This can be stated positively. Alternate translation: “they even spit in my face” -30:11 r95h rc://*/ta/man/translate/figs-metaphor God has unstrung the string to my bow 0 A bow that is unstrung is not useful. The phrase “has unstrung the string of my bow” is a metaphor for making Job powerless. Alternate translation: “God has taken away my power to defend myself” -30:11 pll3 those who taunt me 0 Alternate translation: “those who mock me” -30:11 sq6d rc://*/ta/man/translate/figs-metaphor cast off restraint before my face 0 A restraint keeps a person from moving freely and doing what he wants. Here “restraint” represents refraining from doing something, and “cast off restraint” represents not refraining from doing something. In this case the mockers did not refrain from being cruel to Job. Alternate translation: “do not refrain from being cruel to me” or “do whatever cruel things they want to do to me” (See also: [[rc://*/ta/man/translate/figs-explicit]]) -30:12 u9wm rc://*/ta/man/translate/figs-metaphor 0 # General Information:\n\nJob speaks about the mockers treating him cruelly as if they were a mob and an army attacking him. -30:12 l5wg Connecting Statement: 0 # Connecting Statement:\n\nJob continues to speak about the people who were mocking him. -30:12 z8g5 rc://*/ta/man/translate/figs-metonymy Upon my right hand rise the rabble 0 “the rabble rise upon my right hand.” This could mean: (1) rising upon Job’s right hand represents attacking his strength. Alternate translation: “Gangs of young people attack my strength” or (2) rising upon Job’s right hand represents attacking his honor. Alternate translation: “Mobs attack my honor” (See also: [[rc://*/ta/man/translate/figs-metaphor]]) -30:12 bxs3 they drive me away 0 Alternate translation: “they force me to run away” -30:12 tdu8 rc://*/ta/man/translate/figs-metaphor pile up against me their siege mounds 0 Armies would pile up mounds of dirt along a city’s wall in order to climb over the wall and attack the city. Job speaks of the mockers preparing to attack him as if they were doing that. Alternate translation: “prepare to attack me like an army that prepares to attack a city” -30:13 sv3y rc://*/ta/man/translate/figs-metaphor They destroy my path 0 This represents keeping Job from escaping their attack. Alternate translation: “They prevent me from escaping from them” -30:13 x9pd rc://*/ta/man/translate/figs-metaphor they push forward disaster for me 0 Here “push forward disaster” represents trying to make disaster happen. Alternate translation: “they try to make disaster happen to me” or “they try to destroy me” -30:13 ayx7 rc://*/ta/man/translate/figs-metaphor men who have no one to hold them back 0 Here “hold them back” represents stopping them from doing something. Alternate translation: “men who have no one to stop them from attacking me” -30:14 su1s rc://*/ta/man/translate/figs-metaphor 0 # General Information:\n\nJob speaks about the mockers treating him cruelly as if they were an army attacking him. -30:14 p4jw Connecting Statement: 0 # Connecting Statement:\n\nJob continues to speak about the people who were mocking him. -30:14 b1fx rc://*/ta/man/translate/figs-simile They come against me like an army through a wide hole in a city wall 0 This represents attacking Job forcefully. -30:14 g1ji rc://*/ta/man/translate/figs-metaphor they roll themselves in on me 0 This represents many coming to attack him at once, like giant ocean waves rolling in on him. -30:15 su3j rc://*/ta/man/translate/figs-metaphor Terrors are turned upon me 0 This could mean: (1) Job has become terrified or (2) things are happening to Job that make him afraid. -30:15 y58l rc://*/ta/man/translate/figs-simile my honor is driven away as if by the wind 0 Job speaks of suddenly having no honor as if the wind had blown it from him. Alternate translation: “Nobody honors me” or “I am now a person that people do not honor” -30:15 qzd6 rc://*/ta/man/translate/figs-simile my prosperity passes away as a cloud 0 Job speaks of his prosperity ending as if it were a cloud that was blown away. Here “prosperity” may refer to well-being or safety. Alternate translation: “I no longer prosper at all” or “I am no longer safe” -30:16 vq4c rc://*/ta/man/translate/figs-metaphor Now my life is pouring out from within me 0 Job speaks as if his life were a liquid and his body were a container. He feels he is about to die. Alternate translation: “Now I am dying” -30:16 yd79 rc://*/ta/man/translate/figs-personification many days of suffering have laid hold on me 0 Job speaks of his continuous suffering as if the days of suffering have grabbed hold of him. Alternate translation: “I suffer many days, and the suffering does not end” -30:17 s5h2 rc://*/ta/man/translate/figs-metaphor my bones in me are pierced 0 Job speaks of the pain in his bones as if his bones were being pierced. Alternate translation: “my bones ache terribly” or “I have sharp pain in my bones” -30:17 q849 rc://*/ta/man/translate/figs-personification the pains that gnaw at me take no rest 0 Job speaks of his constant pain as if it were alive and biting him and refuses to rest. Alternate translation: “the pains that cause me to suffer do not stop” or “I am in constant pain” -30:18 x296 rc://*/ta/man/translate/figs-metonymy God’s great force has seized my clothing 0 Job speaks of God using his force as if God’s force were actually doing something. Here “God’s … force” stands for “God.” Alternate translation: “God has seized my clothing by his great force” -30:18 wpi4 rc://*/ta/man/translate/figs-metaphor God’s great force has seized my clothing 0 The image of God’s force seizing Job is a metaphor. This could mean: (1) it represents Job’s pain. Alternate translation: “My pain feels like God has grabbed my clothing tightly” or (2) it represents God’s causing Job’s many problems. Alternate translation: “It is as though by his great force God has grabbed me by my clothes” -30:18 tm94 rc://*/ta/man/translate/figs-metaphor it wraps around me like the collar of my tunic 0 The image of God’s force wrapping around Job is a metaphor. This could mean: (1) it represents Job’s pain. Alternate translation: “he wraps the collar of my tunic tightly around me” or (2) it represents God’s causing Job’s many problems. Alternate translation: “It is as though he grabs me by the collar of my tunic” -30:19 aa4h rc://*/ta/man/translate/figs-metaphor He has thrown me into the mud 0 Job says that God has humiliated him. Alternate translation: “It is as though he has thrown me in the mud” or “He has humiliated me, like a person thrown in the mud” -30:19 m43k rc://*/ta/man/translate/figs-simile I have become like dust and ashes 0 This represents Job’s feeling of being worthless. Alternate translation: “I have become as worthless as dust and ashes” -30:21 k1ga cruel 0 This word means unkind. -30:21 xk2h rc://*/ta/man/translate/figs-metonymy with the strength of your hand you persecute me 0 The word “hand” represents God’s power. Alternate translation: “you persecute me with your power” -30:22 v3bi Connecting Statement: 0 # Connecting Statement:\n\nJob continues speaking to God. -30:22 zy94 rc://*/ta/man/translate/figs-metaphor lift me up to the wind … throw me back and forth in a storm 0 These expressions represent the extreme suffering that God made Job endure. -30:22 h7x7 cause it to drive me along 0 Alternate translation: “cause the wind to push me along” -30:23 py4p rc://*/ta/man/translate/figs-metaphor you will bring me to death 0 Here “bring me to death” represents causing Job to die. Alternate translation: “you will cause me to die” -30:23 a3ym rc://*/ta/man/translate/figs-metaphor the house appointed for all the living 0 Job speaks of the world of the dead as if it were a house to which God has appointed all living things to go. Alternate translation: “the world of the dead, to which everything that has ever lived goes” -30:23 nf6m all the living 0 That is, all things now alive, but that will die one day. -30:24 ly2e Connecting Statement: 0 # Connecting Statement:\n\nJob continues speaking to God. -30:24 s7pp rc://*/ta/man/translate/figs-rquestion does no one reach out with his hand to beg for help when he falls? Does no one in trouble call out for help? 0 Job uses these questions to justify himself for crying out to God for help. Alternate translation: “Everyone reaches out with his hand to beg for help when he falls. Everyone who is in trouble calls out for help.” or “I have fallen, and so God should not think I am doing wrong when I beg for his help. I am in trouble, so of course I call out for help!” -30:24 giv9 rc://*/ta/man/translate/figs-rquestion does no one reach out with his hand to beg for help when he falls? Does no one in trouble call out for help? 0 Some versions interpret these questions as Job complaining that God has reached out with his hand to harm Job when Job was in trouble and crying out for help. Alternate translation: “Surely no one would reach out with his hand against someone who falls and calls out for help.” -30:25 k5gw rc://*/ta/man/translate/figs-rquestion Did not I weep … trouble? Did I not grieve … man? 0 Job uses these questions to remind God of how Job had done good to others. A: “You know that I wept … trouble, and I grieved … man!” -30:26 dxl4 rc://*/ta/man/translate/figs-metaphor When I hoped for good, then evil came 0 Looking for good represents hoping for good things, and evil coming represents evil things happening. -30:26 n1jn rc://*/ta/man/translate/figs-metaphor I waited for light … darkness came 0 Here “light” represents God’s blessing and favor and “darkness” represents trouble and suffering. Alternate translation: “I waited for the light of God’s blessing, but instead I experienced the darkness of suffering” -30:27 r36u rc://*/ta/man/translate/figs-personification My heart is troubled and does not rest 0 Job speaks of his heart as if it were a person. Alternate translation: “I am troubled in my heart and the feeling does not end” -30:27 u2gl rc://*/ta/man/translate/figs-metaphor days of affliction have come on me 0 Days of affliction coming on Job represents Job experiencing affliction for many days. Alternate translation: “I experience affliction many days” or “I suffer every day” -30:28 i5gu rc://*/ta/man/translate/figs-metaphor I have gone about 0 Here “have gone about” represents living. Alternate translation: “I have lived” or “I live” -30:28 fj2n rc://*/ta/man/translate/figs-metaphor like one who was living in the dark, but not because of the sun 0 Here “living in the dark” is a metaphor that represents being extremely sad. The phrase “but not because of the sun” clarifies that “living in the dark” is a metaphor, that is, the darkness is not caused by the sun being hidden. Alternate translation: “like one who is terribly sad” -30:29 f66b rc://*/ta/man/translate/figs-metaphor a brother to jackals, a companion of ostriches 0 Being a brother to these animals is a metaphor for being like them. Alternate translation: “I am like jackals and ostriches that cry out in the wilderness” -30:30 udu9 rc://*/ta/man/translate/figs-synecdoche my bones are burned with heat 0 Here “bones” refers to the whole body, which suffers from fever. -30:31 qj9s rc://*/ta/man/translate/figs-metonymy my harp is tuned for songs of mourning 0 Here “my harp” represents Job himself, and also represents his desire to sing only songs of mourning. Alternate translation: “I play only songs of mourning on my harp” -30:31 v1kr rc://*/ta/man/translate/figs-metonymy my flute for the singing of those who wail 0 Here “my flute” represents Job himself, and also his desire to sing only songs of crying. Alternate translation: “I play only songs of wailing on my flute” -30:31 d2w2 wail 0 To wail is to cry very loudly because of terrible sadness or pain. -31:intro leq9 0 # Job 31 General Notes\n\n## Structure and formatting\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is a poem. This chapter is a continuation of Job’s statement and it is directly addressed to Yahweh.\n\nIn this chapter, Job presents his case to Yahweh that he is upright and not guilty of the sins he is being accused of. (See: [[rc://*/tw/dict/bible/kt/righteous]] and [[rc://*/tw/dict/bible/kt/guilt]] and [[rc://*/tw/dict/bible/kt/sin]]) +26:intro f665 0 # Job 26 General Notes\n\n## Structure and Formatting\n\nThis chapter begins a long response by Job first to Bildad’s last speech and then to the friends in general. Bildad had spoken briefly of the greatness of God. Job shows that he is a truly godly man who appreciates God’s greatness by describing it in this chapter at greater length and in more eloquent language. Job told the friends in 12:3 that he had just as much wisdom as they did, and he demonstrates that in this chapter.\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry.\n\n## Important Figures of Speech in This Chapter\n\n### Litany\n\nIn verses 7–9, Job makes a series of statements about God that have a similar form. A series of statements such as this is known as a litany. If your readers would recognize what Job is doing, you can translate and format this litany the way the ULT does. If the litany form would not be familiar to your readers, you could help them appreciate it by putting each sentence of the litany on a separate line. See what you did with the similar litany in chapter 12. If it would be helpful to your readers, you could make each verse in the litany a separate sentence. For example, you could begin verse 7, “God stretches out.” Notes to verses 7–9 offer further suggestions.\n\n## Translation Issues in This Chapter\n\n### Reference of “he,” “him,” and “his”\n\nThe pronouns “he,” “him,” and “his” all refer to God throughout this chapter. If it would be helpful to your readers, you could specify the referent and say “God” or “God’s” at regular intervals for clarity. +26:2 lud4 rc://*/ta/man/translate/figs-irony מֶה־עָזַ֥רְתָּ לְ⁠לֹא־כֹ֑חַ ה֝וֹשַׁ֗עְתָּ זְר֣וֹעַ לֹא־עֹֽז 1 For emphasis, Job is saying the opposite of what he means. If a speaker of your language would not do this, in your translation you could indicate what Job actually means. Alternate translation: “You have not helped the one without power! You have not saved the arm of no strength” +26:2 j798 rc://*/ta/man/translate/figs-123person מֶה־עָזַ֥רְתָּ לְ⁠לֹא־כֹ֑חַ ה֝וֹשַׁ֗עְתָּ זְר֣וֹעַ לֹא־עֹֽז 1 Job is speaking about himself in the third person. If it would be helpful in your language, you could translate this in the first person. Alternate translation: “You have not helped me, even though I was without power! You have not saved me, even though my arm had no strength” +26:2 j799 rc://*/ta/man/translate/figs-yousingular עָזַ֥רְתָּ & ה֝וֹשַׁ֗עְתָּ 1 In this verse, as well as in verses 3 and 4, the word **you** is singular because Job is addressing Bildad directly. So use the singular form in your translation if your language marks that distinction. +26:2 j800 rc://*/ta/man/translate/figs-synecdoche זְר֣וֹעַ לֹא־עֹֽז 1 Job is using one part of himself, his **arm**, to mean all of him as someone who is struggling to have **strength** during difficulties. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “a person of no strength” or “me, even though I had no strength” +26:3 s1r5 rc://*/ta/man/translate/figs-irony מַה־יָּ֭עַצְתָּ לְ⁠לֹ֣א חָכְמָ֑ה וְ֝⁠תוּשִׁיָּ֗ה לָ⁠רֹ֥ב הוֹדָֽעְתָּ 1 For emphasis, Job is continuing to say the opposite of what he means. If a speaker of your language would not do this, in your translation you could indicate what Job actually means. Alternate translation: “You have not really advised one without wisdom! You have not really made known insight in abundance” +26:3 y2kk rc://*/ta/man/translate/figs-123person מַה־יָּ֭עַצְתָּ לְ⁠לֹ֣א חָכְמָ֑ה 1 Job is speaking about himself in the third person. If it would be helpful in your language, you could translate this in the first person. Alternate translation: “You have not really advised me, even though I was without wisdom” +26:4 n9vj rc://*/ta/man/translate/figs-rquestion אֶת־מִ֭י הִגַּ֣דְתָּ מִלִּ֑ין וְ⁠נִשְׁמַת־מִ֝י יָצְאָ֥ה מִמֶּֽ⁠ךָּ 1 Job is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “Someone must have helped you declare those words! Someone else’s breath must have come out from you!” +26:4 j801 rc://*/ta/man/translate/figs-explicit אֶת־מִ֭י הִגַּ֣דְתָּ מִלִּ֑ין וְ⁠נִשְׁמַת־מִ֝י יָצְאָ֥ה מִמֶּֽ⁠ךָּ 1 Job is implying that God must have helped Bildad speak, although he does not really mean it (see next note). You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “God must have helped you declare those words! God’s own breath must have come out from you!” +26:4 j802 rc://*/ta/man/translate/figs-irony אֶת־מִ֭י הִגַּ֣דְתָּ מִלִּ֑ין וְ⁠נִשְׁמַת־מִ֝י יָצְאָ֥ה מִמֶּֽ⁠ךָּ 1 For emphasis, Job is continuing to say the opposite of what he means. If a speaker of your language would not do this, in your translation you could indicate what Job actually means. Alternate translation: “You are merely sharing human opinions! You have no divinely granted insights!” +26:4 j803 rc://*/ta/man/translate/figs-metonymy אֶת־מִ֭י הִגַּ֣דְתָּ מִלִּ֑ין 1 Job is using the term **words** to mean what Bildad has just said by using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “God must have helped you say what you did!” or, showing that Job is saying the opposite of what he means, “What you said was merely your own human opinion” +26:4 j804 rc://*/ta/man/translate/figs-metonymy וְ⁠נִשְׁמַת־מִ֝י יָצְאָ֥ה מִמֶּֽ⁠ךָּ 1 The word translated **breath** can also mean “spirit,” so this could mean: (1) that Job is making a parallel statement to the first part of the verse, using the **breath** that comes out of a person’s mouth while he is speaking to mean the act of speaking itself. Alternate translation: “And who was speaking with you as you spoke” or “And who enabled you to speak so well” or “It is certainly not as if God was helping you speak!” (2) that Job is suggesting (while meaning the opposite of what he is saying) that an angel or God’s Spirit must have inspired Bildad to say what he did. Alternate translation: “And what spirit inspired you to speak so well” or “And was it not God’s Spirit who inspired you to speak so well” +26:5 xqx7 rc://*/ta/man/translate/figs-explicit הָ⁠רְפָאִ֥ים יְחוֹלָ֑לוּ 1 As the General Notes to this chapter discuss, at this point in this speech, Job begins a description of the greatness of God. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “But as for the greatness of God, the rephaites tremble” +26:5 c81a rc://*/ta/man/translate/figs-explicit מִ⁠תַּ֥חַת מַ֝֗יִם וְ⁠שֹׁכְנֵי⁠הֶֽם 1 Job implicitly means that the spirits of dead people **tremble** from their abode in Sheol, which he names specifically in the next verse but which he identifies by its location in this verse. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “from their abode deep below the sea, deep below the creatures that live in the sea” +26:6 j805 rc://*/ta/man/translate/writing-pronouns עָר֣וֹם שְׁא֣וֹל נֶגְדּ֑⁠וֹ 1 As the General Notes to this chapter discuss, the pronoun **him** in this verse refers to God, as do the pronouns “he,” “him,” and “his” throughout the chapter. It may be helpful to clarify this for your readers, here and at selected other places in the chapter. Alternate translation: “Sheol {is} naked before God” +26:6 c8rl rc://*/ta/man/translate/figs-metaphor עָר֣וֹם שְׁא֣וֹל נֶגְדּ֑⁠וֹ 1 Job is speaking of **Sheol** as if it were literally not wearing any clothing. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “Sheol is open before God” or “God can look right into Sheol” +26:6 v85x rc://*/ta/man/translate/translate-names וְ⁠אֵ֥ין כְּ֝ס֗וּת לָֽ⁠אֲבַדּֽוֹן 1 The word **Abaddon**, which means “destruction,” is another name for Sheol. +26:6 j806 rc://*/ta/man/translate/figs-metaphor וְ⁠אֵ֥ין כְּ֝ס֗וּת לָֽ⁠אֲבַדּֽוֹן 1 Job is speaking as if it might be possible to put an actual **covering** over **Abaddon** to keep God from seeing into it. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “and nothing keeps God from seeing into Abaddon” +26:7 j807 rc://*/ta/man/translate/figs-merism נֹטֶ֣ה צָפ֣וֹן עַל־תֹּ֑הוּ תֹּ֥לֶה אֶ֝֗רֶץ עַל־בְּלִי־מָֽה 1 Job is using the two major components of creation, the sky (which he calls the **north**) and the **earth**, to mean all of creation. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “the one having made all of creation where previously nothing was” +26:7 j808 rc://*/ta/man/translate/figs-metaphor נֹטֶ֣ה צָפ֣וֹן עַל־תֹּ֑הוּ תֹּ֥לֶה אֶ֝֗רֶץ עַל־בְּלִי־מָֽה 1 Job is speaking as if God had literally stretched out the **north** (the sky) over **nothingness** and hung the **earth** on **nothing**. Since he speaks of the “pillars” of the heavens in verse 11, he is probably not saying directly that the sky and the earth are suspended over empty space. Instead, he is probably referring to God having created the sky and the land by bringing order to watery chaos. Job says this specifically in verses 12 and 13. Alternate translation: “the one having created the sky and the land by bringing order to watery chaos” +26:7 j809 rc://*/ta/man/translate/figs-litany נֹטֶ֣ה 1 As the General Notes to this chapter discuss, this is the beginning of a litany that extends through verse 9. See that discussion and the notes to verses 7–9 for suggestions of how to present this material in a way that may be helpful to your readers. +26:7 j810 rc://*/ta/man/translate/writing-pronouns נֹטֶ֣ה 1 The pronoun **one** refers to God, not to Abaddon. It may be helpful to clarify this for your readers, and it may be helpful to begin a new sentence here. Alternate translation: “God is the one stretching out” +26:7 ts32 rc://*/ta/man/translate/figs-metonymy צָפ֣וֹן 1 Job is using the term **north** by association to mean the bright constellations in the northern sky, and so by further association the stars, and by even further association the sky itself, where the stars appear. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the sky” +26:8 q4f6 rc://*/ta/man/translate/figs-metaphor צֹרֵֽר־מַ֥יִם בְּ⁠עָבָ֑י⁠ו וְ⁠לֹא־נִבְקַ֖ע עָנָ֣ן תַּחְתָּֽ⁠ם 1 Job is speaking as if God literally uses **rainclouds** to bind or tie up the waters that eventually fall from those clouds to earth as rain. If it would be clearer in your language, you could state the meaning plainly. Alternate translation, as a new sentence: “God makes rainclouds that contain much water” +26:8 j811 rc://*/ta/man/translate/figs-genericnoun וְ⁠לֹא־נִבְקַ֖ע עָנָ֣ן תַּחְתָּֽ⁠ם 1 Job is not referring to a specific **cloud**. He means clouds, specifically rainclouds, in general. It may be more natural in your language to express this meaning by using a plural form. Alternate translation: “but those rainclouds are not torn under those waters” +26:8 sxg4 rc://*/ta/man/translate/figs-activepassive וְ⁠לֹא־נִבְקַ֖ע עָנָ֣ן תַּחְתָּֽ⁠ם 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “but those waters do not tear the clouds under them” or “but the weight of those waters does not tear the clouds apart” +26:9 r35v rc://*/ta/man/translate/figs-metaphor פְּנֵי 1 Job is speaking as if the surface of the **moon** were literally its **face**. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “the surface of” +26:9 j812 rc://*/ta/man/translate/figs-genericnoun עֲנָנֽ⁠וֹ 1 Job is not referring to a specific **cloud**. He means all the clouds that God would use to cover the moon. It may be more natural in your language to express this meaning by using a plural form. Alternate translation: “his clouds” +26:10 l8k5 rc://*/ta/man/translate/figs-metaphor חֹֽק־חָ֭ג עַל־פְּנֵי־מָ֑יִם 1 Job is speaking as if the surface of the **waters** or oceans were literally their **face**. He is describing the horizon, which, to a land-bound observer, seems to be a limit on how far the oceans extend. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “God has placed a circular limit on the surface of the oceans” +26:10 j813 rc://*/ta/man/translate/figs-metonymy עַד־תַּכְלִ֖ית א֣וֹר עִם־חֹֽשֶׁךְ 1 Job implicitly means that the **limit** that God has placed on the extent of the oceans coincides with the bottom of the dome of the sky, which people in this culture considered to be a solid object. Beneath the dome, in which the sun, moon, and stars shone, there was light. Beyond the dome was darkness. So Job is using **the boundary of light with darkness** to refer by association to the sky. You could indicate this in your translation if it would be helpful to your readers. Alternate translation: “at the bottom of the dome of the sky” +26:11 n3vz rc://*/ta/man/translate/figs-personification עַמּוּדֵ֣י שָׁמַ֣יִם יְרוֹפָ֑פוּ וְ֝⁠יִתְמְה֗וּ מִ⁠גַּעֲרָתֽ⁠וֹ 1 Many interpreters believe that here Job is speaking of high mountains as if they were the **pillars of the heavens**, since they appear to hold up the sky. Job would also be speaking as if God were literally issuing a **rebuke** to the mountains and that in response, they **tremble and marvel**. The reference may be to an earthquake, which causes the mountains to shake, or to appear to shake from the perspective of someone in a lowland earthquake. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “God sends earthquakes that make even the high mountains shake” +26:11 f7hn rc://*/ta/man/translate/figs-hendiadys יְרוֹפָ֑פוּ וְ֝⁠יִתְמְה֗וּ 1 This phrase expresses a single idea by using two words connected with **and**. The word **marvel**, a reference to being astonished by the power of God, tells why the pillars of the heavens **tremble**. If it would be more natural in your language, you could express this meaning with an equivalent phrase that does not use “and.” Alternate translation: “shake with fear” +26:12 x7ti rc://*/ta/man/translate/translate-names מָ֣חַץ רָֽהַב 1 See how you translated the name Leviathan in [3:8](../03/08.md) and the previous occurrence of the name Rahab in [9:13](../09/13.md). Here as well, you could either retain the name in your translation or you could use a general expression in order to give your readers some idea of the beliefs of this culture. Job is depicting God’s work in making an orderly creation as defeating the forces of watery chaos. Alternate translation: “he defeated the chaos monster” +26:13 c72v rc://*/ta/man/translate/figs-metaphor בְּ֭⁠רוּח⁠וֹ שָׁמַ֣יִם שִׁפְרָ֑ה 1 Job is probably speaking as if strong winds, which clear the clouds from the sky after a storm, are the **breath** of God. Even though word translated **breath** can also mean “wind” or “Spirit,” Job is probably using a poetic image rather than a literal statement to describe the power of God. If it would be more natural in your language, you could state the meaning plainly. Alternate translation: “God sends strong winds to clear the sky of clouds after a storm” +26:13 c2jc rc://*/ta/man/translate/figs-explicit חֹֽלֲלָ֥ה יָ֝ד֗⁠וֹ נָחָ֥שׁ בָּרִֽיחַ 1 By **the fleeing serpent**, Job implicitly means the chaos monster. In [Isaiah 27:1](../27/01.md), that monster, under the name Leviathan, is identified by that phrase. You could indicate this in your translation if it would be helpful to your readers. Alternate translation: “his hand pierced the chaos monster” +26:13 r5le rc://*/ta/man/translate/figs-synecdoche חֹֽלֲלָ֥ה יָ֝ד֗⁠וֹ נָחָ֥שׁ בָּרִֽיחַ 1 Job is using one part of God, his **hand**, to mean all of him in the act of doing combat with the chaos monster. He means that with a weapon such as a sword, God **pierced** the monster, that is, stabbed it to death. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “in combat, he killed the chaos monster” +26:14 j814 rc://*/ta/man/translate/figs-metaphor קְצ֬וֹת דְּרָכָ֗יו 1 Job is speaking of the things that God does as if they were **ways** or paths that God was walking along. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “are a small part of his actions” +26:14 k819 rc://*/ta/man/translate/figs-explicit וּ⁠מַה־שֵּׁ֣מֶץ דָּ֭בָר נִשְׁמַע־בּ֑⁠וֹ 1 Job may be using the term **word** in the sense of the sound of a word, in which case the term **small** would indicate a faint sound or whisper. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “and how faint a whisper we hear of him” +26:14 b468 rc://*/ta/man/translate/figs-rquestion וְ⁠רַ֥עַם גְּ֝בוּרוֹתָ֗יו מִ֣י יִתְבּוֹנָֽן 1 Job is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “No, no one can understand the thunder of his power!” +26:14 j815 rc://*/ta/man/translate/figs-possession וְ⁠רַ֥עַם גְּ֝בוּרוֹתָ֗יו 1 Job is using this possessive form to describe **thunder** that is characterized by **power**. It may be helpful clarify this for your readers. Alternate translation: “And his powerful thunder” +27:intro mkb5 0 # Job 27 General Notes\n\n## Structure and Formatting\n\nThis chapter is a continuation of Job’s response to Bildad and the other two friends.\n- Verses 1–10: Job insists that he is godly and will continue to live that way\n- Verses 11–23: Job describes how God punishes wicked people\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry.\n\n## Translation Issues in This Chapter\n\n### Reference of “he,” “him,” and “his”\n\nFrom verse 14 through to the end of the chapter, the pronouns “he,” “him,” and “his” refer to the “wicked man” whom Job first mentions in verse 13. If it would be helpful to your readers, you could specify the referent and say “a wicked man” at regular intervals for clarity. Notes suggest how you might do this at various places. +27:1 j816 rc://*/ta/man/translate/figs-metaphor וַ⁠יֹּ֣סֶף אִ֭יּוֹב שְׂאֵ֥ת מְשָׁל֗⁠וֹ וַ⁠יֹּאמַֽר 1 The narrator is speaking as if Job’s **discourse** or speech were an object that he could **take up** or pick up. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “As Job continued his speech, he said” or “Job continued speaking and he said” +27:2 tp23 rc://*/ta/man/translate/figs-ellipsis חַי־אֵ֭ל הֵסִ֣יר מִשְׁפָּטִ֑⁠י וְ֝⁠שַׁדַּ֗י הֵמַ֥ר נַפְשִֽׁ⁠י 1 Job is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “As God lives, who has turned away my justice; as Shaddai lives, who has made my life bitter” +27:2 vm9g rc://*/ta/man/translate/writing-oathformulas חַי־אֵ֭ל הֵסִ֣יר מִשְׁפָּטִ֑⁠י וְ֝⁠שַׁדַּ֗י הֵמַ֥ר נַפְשִֽׁ⁠י 1 Job is swearing an oath in the way that was characteristic in his culture. In your translation, you can translate this in the way that would be characteristic in your culture. Alternate translation: “I swear by God, who has turned away my justice; I swear by Shaddai, who has made my life bitter” +27:2 zm2r rc://*/ta/man/translate/figs-personification הֵסִ֣יר מִשְׁפָּטִ֑⁠י 1 Job is speaking as if the **justice** to which he is entitled were a person who was coming to testify on his behalf but God **turned** that person **away** from the right path so that he never arrived. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “who has denied justice to me” +27:3 j817 rc://*/ta/man/translate/writing-oathformulas כִּֽי 1 Job is using the word **that** to introduce the content of the oath that he began to swear in the previous verse. In some cases, if you translated the previous verse to reflect the way people swear oaths in your culture, you may not need to include the word **that** here. If you chose to reflect the way Job swore this oath following the practices of his own culture, it may be helpful to show what he is using the word **that** to mean. Alternate translation: “I swear that” +27:3 xg5k rc://*/ta/man/translate/figs-metonymy וְ⁠ר֖וּחַ אֱל֣וֹהַּ בְּ⁠אַפִּֽ⁠י 1 Job is using the **breath** in his **nose** by association to mean breathing, and he is using breathing by association to mean being alive. Your language may have a similar expression that you can use in your translation. You could also state the meaning plainly. Alternate translation: “and for as long as I draw the breath of life” or “and for as long as I am alive” +27:4 xct5 rc://*/ta/man/translate/writing-oathformulas אִם־תְּדַבֵּ֣רְנָה שְׂפָתַ֣⁠י עַוְלָ֑ה וּ֝⁠לְשׁוֹנִ֗⁠י אִם־יֶהְגֶּ֥ה רְמִיָּֽה 1 This is the conclusion of the oath that Job is swearing. In this culture, people would swear an oath by stating the first part of a condition but not the second part. (But see the General Notes to chapter 31, which explain how Job does state the second part of many conditions in the oaths that he swears in that chapter.) If it would be helpful to your readers, you could explicitly state the implied second part of the condition. Alternate translation: “if my lips speak wickedness, or if my tongue utters deceit, may God punish me severely!” +27:4 j818 rc://*/ta/man/translate/figs-synecdoche אִם־תְּדַבֵּ֣רְנָה שְׂפָתַ֣⁠י עַוְלָ֑ה וּ֝⁠לְשׁוֹנִ֗⁠י אִם־יֶהְגֶּ֥ה רְמִיָּֽה 1 Job is using parts of himself, his **lips** and his **tongue**, to mean all of him in the act of speaking. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “if I speak wickedness or utter deceit” +27:4 vg54 rc://*/ta/man/translate/figs-abstractnouns אִם־תְּדַבֵּ֣רְנָה שְׂפָתַ֣⁠י עַוְלָ֑ה וּ֝⁠לְשׁוֹנִ֗⁠י אִם־יֶהְגֶּ֥ה רְמִיָּֽה 1 If your language does not use abstract nouns for the ideas of **wickedness** and **deceit**, you could express the same ideas in other ways. Alternate translation: “if I say anything that is wicked or deceitful” +27:5 tp64 rc://*/ta/man/translate/figs-idiom חָלִ֣ילָ⁠ה לִּ⁠י֮ אִם־אַצְדִּ֪יק אֶ֫תְ⁠כֶ֥ם 1 Job is using this expression to mean that he would no more **justify** his friends (that is, agree that they are right) than he would commit a **Sacrilege**, that is, do something that he knew would be offensive to God in a religious sense. Your language may have an expression with a similar sense that you can use in your translation. Alternate translation: “God forbid that I justify you” +27:5 n6mb rc://*/ta/man/translate/figs-yousingular אֶ֫תְ⁠כֶ֥ם 1 The word **you** is plural here because Job is addressing his three friends, so use the plural form in your translation if your language marks that distinction. +27:5 j819 rc://*/ta/man/translate/figs-euphemism אֶגְוָ֑ע 1 See how you translated the term **expire** in [3:11](../03/11.md). Alternate translation: “I pass away” +27:5 uy2n rc://*/ta/man/translate/figs-metaphor לֹא־אָסִ֖יר תֻּמָּתִ֣⁠י מִמֶּֽ⁠נִּי 1 Job is speaking as if his **integrity**, meaning in this case his conviction that he has been acting properly, were a person whom he could **turn away** and make go somewhere else. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “I will keep insisting that I have been acting properly” +27:6 rv4l rc://*/ta/man/translate/figs-metaphor בְּ⁠צִדְקָתִ֣⁠י הֶ֭חֱזַקְתִּי וְ⁠לֹ֣א אַרְפֶּ֑⁠הָ 1 Job is speaking as if his **righteousness** were literally an object that he was holding onto. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “I am going to continue to insist that I am righteous” +27:6 ttu9 rc://*/ta/man/translate/figs-personification לֹֽא־יֶחֱרַ֥ף לְ֝בָבִ֗⁠י 1 Job is speaking as if his **heart**, which in this context represents his conscience, were a person who might **reproach** him. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “I will not have a guilty conscience” +27:6 j820 rc://*/ta/man/translate/figs-doublenegatives לֹֽא־יֶחֱרַ֥ף לְ֝בָבִ֗⁠י 1 If it would be clearer in your language, you could use a positive expression to translate this double negative that consists of the negative particle **not** and the negative verb **reproach**. Alternate translation: “I will be confident that I have acted properly” +27:6 j821 rc://*/ta/man/translate/figs-idiom מִ⁠יָּמָֽ⁠י 1 Job is using this expression to describe his lifetime. He means the period extending from his earliest **days** of life to the present. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “for as long as I live” +27:7 qkh5 rc://*/ta/man/translate/figs-idiom יְהִ֣י כְ֭⁠רָשָׁע אֹ֣יְבִ֑⁠י וּ⁠מִתְקוֹמְמִ֥⁠י כְ⁠עַוָּֽל 1 In this culture, people would make clear that they did not want something to happen to them by saying they wanted it to happen to their enemies. That showed that it was the opposite of what they wanted for themselves. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “I do not want to be anything like the wicked or the unrighteous” +27:7 j822 rc://*/ta/man/translate/figs-nominaladj כְ֭⁠רָשָׁע & כְ⁠עַוָּֽל 1 Job is using the adjectives **wicked** and **unrighteous** as nouns to mean certain kinds of people. Your language may use adjectives in the same way. If not, you can translate these words with equivalent phrases. Alternate translation: “like wicked people … like unrighteous people” +27:7 j823 rc://*/ta/man/translate/figs-ellipsis וּ⁠מִתְקוֹמְמִ֥⁠י כְ⁠עַוָּֽל 1 Job is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “and may the one rising up against me be like the unrighteous” +27:7 cin4 rc://*/ta/man/translate/figs-metaphor וּ⁠מִתְקוֹמְמִ֥⁠י 1 Job is speaking as if this person were literally **rising up**, that is, standing up from a seating or lying position, in order to attack him. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “and the one opposing me” +27:8 m193 rc://*/ta/man/translate/figs-rquestion כִּ֤י מַה־תִּקְוַ֣ת חָ֭נֵף כִּ֣י יִבְצָ֑ע כִּ֤י יֵ֖שֶׁל אֱל֣וֹהַּ נַפְשֽׁ⁠וֹ 1 Job is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “For the godless has no hope when he cuts him off, when God takes away his life.” +27:8 j824 rc://*/ta/man/translate/figs-abstractnouns כִּ֤י מַה־תִּקְוַ֣ת חָ֭נֵף 1 If your language does not use an abstract noun for the idea of **hope**, you could express the same idea in another way. Alternate translation: “For what does the godless hope for” or, as a statement, “For the godless has nothing to hope for” +27:8 j825 rc://*/ta/man/translate/figs-nominaladj חָ֭נֵף 1 Job is using the adjective **godless** as a noun to mean a certain kind of person. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “a godless person” +27:8 twt1 rc://*/ta/man/translate/writing-pronouns כִּ֣י יִבְצָ֑ע כִּ֤י יֵ֖שֶׁל אֱל֣וֹהַּ נַפְשֽׁ⁠וֹ 1 As the context makes clear, the pronoun **he** refers to God. It may be helpful to clarify this for your readers by naming God in the first part of the verse and using a pronoun in the second part of the verse. Alternate translation: “when God cuts him off, when he takes away his life” +27:8 d94d rc://*/ta/man/translate/figs-metaphor יִבְצָ֑ע 1 See how you translated the similar expression in [6:9](../06/09.md). Alternate translation: “he kills him” or “God kills him” +27:9 jh1p rc://*/ta/man/translate/figs-rquestion הַֽ֭⁠צַעֲקָת⁠וֹ יִשְׁמַ֥ע ׀ אֵ֑ל כִּֽי־תָב֖וֹא עָלָ֣י⁠ו צָרָֽה 1 Job is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “God will not hear his cry when trouble comes upon him!” +27:9 a8tx rc://*/ta/man/translate/figs-idiom הַֽ֭⁠צַעֲקָת⁠וֹ יִשְׁמַ֥ע ׀ אֵ֑ל 1 Job is using the term **hear** in a specific sense to mean “answer.” Alternate translation: “Will God answer his cry for help” +27:9 j826 rc://*/ta/man/translate/figs-personification כִּֽי־תָב֖וֹא עָלָ֣י⁠ו צָרָֽה 1 Job is speaking of **trouble** as if it were a living thing that could **come upon** a wicked person (for example, as an animal might pounce on its prey). If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “when he experiences trouble” or “when he gets into trouble” +27:10 kq3b rc://*/ta/man/translate/figs-rquestion אִם־עַל־שַׁדַּ֥י יִתְעַנָּ֑ג יִקְרָ֖א אֱל֣וֹהַּ בְּ⁠כָל־עֵֽת 1 Job is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate these questions as statements or as exclamations. Alternate translation: “He will not delight himself in Shaddai! He will not call to God in every time!” +27:11 s3uq rc://*/ta/man/translate/figs-yousingular אֶתְ⁠כֶ֣ם 1 The word **you** is plural here because Job is addressing his three friends, so use the plural form in your translation if your language marks that distinction. +27:11 fyx9 rc://*/ta/man/translate/figs-metonymy בְּ⁠יַד־אֵ֑ל 1 Here, **hand** represents the activity of a person by association with the way that people use their hands to do things. If it would be helpful in your language, you could use an equivalent expression or state the meaning plainly. Alternate translation: “about the activity of God” +27:11 j827 rc://*/ta/man/translate/figs-idiom אֲשֶׁ֥ר עִם־שַׁ֝דַּ֗י 1 Job is not using this expression to suggest that there are certain things **with** Shaddai, that is, objects that are in his presence. Rather, the expression refers to the things that pertain to Shaddai, meaning his characteristic ways of doing things. In this context, the expression refers to the way that Shaddai actually treats the wicked. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “how Shaddai does things” or “how Shaddai actually treats the wicked,” +27:11 re4m rc://*/ta/man/translate/figs-doublenegatives לֹ֣א אֲכַחֵֽד 1 If it would be clearer in your language, you could use a positive expression to translate this double negative that consists of the negative particle **not** and the negative verb **conceal**. Alternate translation: “I will reveal” +27:12 j828 rc://*/ta/man/translate/writing-pronouns אַתֶּ֣ם כֻּלְּ⁠כֶ֣ם חֲזִיתֶ֑ם 1 For emphasis, Job is stating the pronoun **you**, whose meaning is already present in the verb translated **know**. If your language can state implied pronouns explicitly for emphasis, you may want to use that construction here in your translation. Other languages may have other ways of bringing out this emphasis. The ULT does so by using the intensive pronoun **yourselves**. Alternate translation: “all of you have seen this quite clearly” +27:12 j830 rc://*/ta/man/translate/figs-idiom אַתֶּ֣ם כֻּלְּ⁠כֶ֣ם חֲזִיתֶ֑ם 1 In this context, to **see** means to “experience.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “all of you have experienced this quite consistently” +27:12 pnx9 rc://*/ta/man/translate/figs-rquestion וְ⁠לָ⁠מָּה־זֶּ֝֗ה הֶ֣בֶל תֶּהְבָּֽלוּ 1 Job is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “you should therefore not vainly speak this vanity” +27:12 j831 rc://*/ta/man/translate/writing-poetry וְ⁠לָ⁠מָּה־זֶּ֝֗ה הֶ֣בֶל תֶּהְבָּֽלוּ 1 For emphasis, Job is using a construction in which a subject and its verb come from the same root. You may be able to use the same construction in your language to express the meaning here. Alternatively, your language may have another way of showing the emphasis. Alternate translation: “why then do you speak this utter vanity” or, as a statement, “you should therefore not speak this utter vanity” +27:13 g6qh rc://*/ta/man/translate/figs-metaphor זֶ֤ה ׀ חֵֽלֶק־אָדָ֖ם רָשָׁ֥ע ׀ עִם־אֵ֑ל 1 Job is speaking as if the punishment that God assigns to a **wicked man** were literally a **portion** or share of goods that God allotted to that person. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “This is the punishment that God assigns to a wicked man” +27:13 j832 rc://*/ta/man/translate/figs-gendernotations אָדָ֖ם רָשָׁ֥ע 1 Although the term **man** is masculine, Job is using the word in a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “a wicked person” +27:13 djh6 rc://*/ta/man/translate/figs-metaphor וְֽ⁠נַחֲלַ֥ת עָ֝רִיצִ֗ים מִ⁠שַּׁדַּ֥י יִקָּֽחוּ 1 Job is speaking as if the punishment that Shaddai assigns to a **oppressors** were literally a **heritage** or inheritance that he leaves to them. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “and this is the punishment that oppressors receive from Shaddai” +27:14 f7mj rc://*/ta/man/translate/figs-metonymy אִם־יִרְבּ֣וּ בָנָ֣י⁠ו לְמוֹ־חָ֑רֶב 1 Job is using the term **sword** by association to mean death, since in this culture people killed others with swords. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Even if a wicked person has many children, they will all die” +27:14 j833 rc://*/ta/man/translate/figs-synecdoche לָֽחֶם 1 Job is using one kind of food, **bread**, to mean food in general. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “food” +27:15 dic8 rc://*/ta/man/translate/figs-synecdoche שְׂ֭רִידָיו בַּ⁠מָּ֣וֶת יִקָּבֵ֑רוּ 1 The term **death** could mean: (1) death literally. Alternate translation: “His survivor will die and be buried” (2) a plague, in which case Job would be using a general term for death to mean one specific cause of death. There is a similar use in [Jeremiah 15:2](../15/02.md). In that case Job could also be speaking as if the plague itself had buried this **survivor**, meaning that it had caused his death. Alternate translation: “His survivor will be buried by a plague” or “A plague will kill his survivor” +27:15 mbb8 rc://*/ta/man/translate/figs-explicit שְׂ֭רִידָיו 1 This could mean: (1) the wicked person’s last surviving descendant. Alternate translation: “his last survivor” or “the end of his line” (2) not a specific **survivor** but his surviving descendants in general. Alternate translation: “his descendants” +27:15 p4u3 rc://*/ta/man/translate/figs-explicit וְ֝⁠אַלְמְנֹתָ֗י⁠ו לֹ֣א תִבְכֶּֽינָה 1 In this culture, a man might marry more than one woman, so by **widows**, Job means implicitly that this “wicked man” had more than one wife. You may find it more suitable to use a singular form in your translation. Alternate translation: “and his widow will not lament” +27:16 nm9m rc://*/ta/man/translate/figs-simile יִצְבֹּ֣ר כֶּ⁠עָפָ֣ר כָּ֑סֶף וְ֝⁠כַ⁠חֹ֗מֶר יָכִ֥ין מַלְבּֽוּשׁ 1 The point of this comparisons is that just as **dust** is abundant and **clay mounds** contain great quantities of clay, so a wicked person might acquire **silver** in abundance and **clothing** in great quantities. If it would be helpful in your language, you could make this point explicitly in your translation. Alternate translation: “a wicked person acquires an abundant amount of silver and great quantities of clothing” +27:16 j834 rc://*/ta/man/translate/figs-synecdoche כָּ֑סֶף 1 Job is using one valuable commodity, **silver**, to represent wealth in general. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “wealth” +27:17 bh15 rc://*/ta/man/translate/figs-nominaladj וְ⁠צַדִּ֣יק & נָקִ֥י 1 Job is using the adjectives **righteous** and **innocent** as nouns to mean certain kinds of people. Your language may use adjectives in the same way. If not, you can translate these words with equivalent phrases. Alternate translation: “but a righteous person … an innocent person” +27:18 q8ia rc://*/ta/man/translate/figs-simile בָּנָ֣ה כָ⁠עָ֣שׁ בֵּית֑⁠וֹ וּ֝⁠כְ⁠סֻכָּ֗ה עָשָׂ֥ה נֹצֵֽר 1 The point of these comparisons is that the **house** of a **moth**, that is, its cocoon, is very fragile, as is a **hut** that a **guard** would build in a field out of branches to watch over crops during harvest time. If it would be helpful in your language, you could make this point explicitly. Alternate translation: “The house that he builds is as fragile as a moth’s cocoon, as rickety as a hut that a harvest guard builds from branches” +27:18 inb4 rc://*/ta/man/translate/figs-metaphor בָּנָ֣ה כָ⁠עָ֣שׁ בֵּית֑⁠וֹ וּ֝⁠כְ⁠סֻכָּ֗ה עָשָׂ֥ה נֹצֵֽר 1 While the actual house of a wicked person might become abandoned and collapse from neglect, Job could be using the term **house** to represent the life of that person. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “The life that he creates for himself is as fragile as a moth’s cocoon, as rickety as a hut that a harvest guard would build from branches” +27:18 j835 rc://*/ta/man/translate/translate-unknown בָּנָ֣ה כָ⁠עָ֣שׁ בֵּית֑⁠וֹ 1 A **moth** is a flying insect that typically goes out at night. It begins life as a wingless larva. The larva eventually spins a silk cocoon around itself, and inside that cocoon it changes into a flying moth. If your readers would not be familiar with what a moth is, in your translation you could use the name of a comparable creature that your readers would recognize that similarly builds a fragile structure. The UST models one way to do this. +27:19 la2p rc://*/ta/man/translate/figs-metonymy עָשִׁ֣יר יִ֭שְׁכַּב & עֵינָ֖י⁠ו פָּקַ֣ח 1 Job is speaking of going to sleep and waking up by association with things that people do when they go to sleep (lie down in bed) and wake up (open their eyes). If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “He goes to sleep rich … he wakes up” +27:19 b9sa rc://*/ta/man/translate/figs-hyperbole עָשִׁ֣יר יִ֭שְׁכַּב & עֵינָ֖י⁠ו פָּקַ֣ח 1 Job is making an overstatement to emphasize how quickly a wicked person loses his wealth. He is speaking as if that person would go to sleep rich and wake up with nothing, that is, as if he would lose all of his riches in a single night. If it would be clearer in your language, you could use a different way to express the emphasis. Alternate translation: “He may be rich … only a short time passes” +27:19 i6ex rc://*/ta/man/translate/figs-ellipsis וְ⁠לֹ֣א יֵאָסֵ֑ף 1 Job is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “but he does not continue to be rich” +27:19 x5lq rc://*/ta/man/translate/figs-idiom וְ⁠אֵינֶֽ⁠נּוּ 1 This expression means that the wicked person no longer has any possessions. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and he discovers that he no longer has any possessions” +27:20 zw56 rc://*/ta/man/translate/figs-metaphor לַ֝֗יְלָה גְּנָבַ֥תּ⁠וּ סוּפָֽה 1 Job is speaking as if a **storm** would literally carry a wicked person away. He means that that person perishes as quickly and unexpectedly as he would if a storm carried him away. It may be more natural in your language to represent this image as a comparison. Alternate translation: “he perishes quickly and unexpectedly, as if a storm had carried him away in the night” +27:21 l4at rc://*/ta/man/translate/figs-metaphor יִשָּׂאֵ֣⁠הוּ קָדִ֣ים וְ⁠יֵלַ֑ךְ וִֽ֝⁠ישָׂעֲרֵ֗⁠הוּ מִ⁠מְּקֹמֽ⁠וֹ 1 Job is continuing to speak as if a **wind** would literally pick up a wicked person and carry him away. If you decided to represent this image as a comparison in the previous verse, you can continue to do that in this verse. Alternate translation: “Yes, it is as if the east wind takes him away, blowing him right out of his home, so that he is gone” +27:21 j836 rc://*/ta/man/translate/figs-explicit קָדִ֣ים 1 Job lived in a place where there was desert to the **east**, so he is referring implicitly to a strong, hot wind coming from the desert. In your translation, you could refer to the direction from which the strongest and stormiest winds come in your area. +27:22 wmn4 rc://*/ta/man/translate/figs-personification וְ⁠יַשְׁלֵ֣ךְ עָ֭לָי⁠ו וְ⁠לֹ֣א יַחְמֹ֑ל 1 Job is speaking of this wind as if it were a living thing that could hurl itself upon a wicked person and not **pity** him, that is, not show him any mercy. If you decided to represent this image as a comparison in the previous two verses, you can continue to do that in this verse. Alternate translation: “It is as if a wind is blowing violently against him relentlessly” +27:22 xs2l rc://*/ta/man/translate/figs-reduplication בָּר֥וֹחַ יִבְרָֽח 1 Job is repeating the verb “flee” in order to intensify the idea that it expresses. The specific sense here is that the wicked person is trying desperately to flee from this strong wind. If your language can repeat words for intensification, it would be appropriate to do that here in your translation. If not, your language may have another way of expressing the emphasis. Alternate translation: “he tries desperately to escape” or “it is as if he is trying desperately to escape” +27:22 fa8c rc://*/ta/man/translate/figs-metonymy מִ֝⁠יָּד֗⁠וֹ 1 Here, **hand** represents power. If it would be helpful in your language, you could use an equivalent expression or state the meaning plainly. Alternate translation: “from its power” +27:23 kvs2 rc://*/ta/man/translate/translate-symaction יִשְׂפֹּ֣ק עָלֵ֣י⁠מוֹ כַפֵּ֑י⁠מוֹ 1 In this culture, people would clap their hands together as a symbolic action to express negative emotions such as grief, indignation, or derision. In this context, Job is speaking as if the wind were expressing derision at the wicked person. If it would be helpful to your readers, particularly if people in your culture clap their hands together to express positive emotions such as approval and admiration, you could explain the significance of this action in your translation. You could also name a gesture that people in your culture use to express derision. Alternate translation: “It is as if such a wind claps its hands at him in derision” or “It is as if such a wind points its finger derisively at him” +27:23 r28v rc://*/ta/man/translate/translate-symaction וְ⁠יִשְׁרֹ֥ק עָ֝לָ֗י⁠ו 1 In this culture, people would make a hissing sound in order to express derision. Job is speaking as if the wind were also expressing derision at the wicked person by making such a sound. If it would be helpful to your readers, you could explain the significance of this action in your translation. You could also name a sound that people in your culture make in order to express derision. Alternate translation: “and makes a derisive hissing sound” or “and laughs derisively at him” +27:23 j837 rc://*/ta/man/translate/figs-explicit מִ⁠מְּקֹמֽ⁠וֹ 1 This could mean: (1) that the wind Job is describing **hisses** at the wicked person from within the home that it has forced him to abandon. (Job says of the wind in verse 21, “it blasts him from his place.”) Alternate translation: “from within his former home, which this wind now occupies” (2) that the wind **hisses** at the wicked person now that he is out of **his place**. Alternate translation: “because he has had to abandon his home” +28:intro i55c 0 # Job 28 General Notes\n\n## Structure and formatting\n\nThis chapter is a continuation of Job’s response to Bildad and the other two friends. In this part of his speech, Job discusses how people can obtain wisdom. Both he and his friends have stressed the importance of wisdom (for example, in 12:2, 15:8, and 26:3). Job says at the end of this eloquent discussion that “the fear of the Lord—that is wisdom, and to turn from evil is understanding.” The implication is that Job, who prizes wisdom so much, would not have disrespected God, committed evil, and thus missed out on having wisdom. So in this chapter, Job gives another important defense of his innocence.\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry.## Translation Issues in This Chapter\n\n### Reference of “it” in verses 13–18\n\nJob introduces the subject of “wisdom” in verse 12. Then, from verse 14 through to the end of the chapter, he refers to wisdom most of the time with the pronouns “it” and “its.” If it would be helpful to your readers, you could specify the referent and say “wisdom” at regular intervals for clarity. Notes suggest how you might do this at various places. +28:1 fb4g rc://*/ta/man/translate/figs-ellipsis וּ֝⁠מָק֗וֹם 1 Job is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “and surely there is a place” +28:1 zr9q rc://*/ta/man/translate/writing-pronouns לַ⁠זָּהָ֥ב יָזֹֽקּוּ 1 Here, **they** is an indefinite pronoun that does not have a specific referent in the immediate context. If it would be helpful in your language, you could translate this with a different expression that does not use an indefinite pronoun. Alternate translation: “where gold is refined” or “where people refine gold” +28:2 j838 rc://*/ta/man/translate/figs-activepassive בַּ֭רְזֶל מֵ⁠עָפָ֣ר יֻקָּ֑ח 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “People take iron from the dust” +28:2 a9j8 rc://*/ta/man/translate/figs-synecdoche מֵ⁠עָפָ֣ר 1 Job is using one part of the ground, the **dust** on its surface, to mean the ground itself. **Iron** is actually **taken** from deep in the ground. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “from the ground” +28:2 b12i rc://*/ta/man/translate/figs-metonymy וְ֝⁠אֶ֗בֶן יָצ֥וּק נְחוּשָֽׁה 1 Job is speaking of the ore from which **copper** is **smelted** as **stone**, since that ore is a type of stone. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and people smelt copper from ore” +28:2 uui9 rc://*/ta/man/translate/translate-unknown וְ֝⁠אֶ֗בֶן יָצ֥וּק נְחוּשָֽׁה 1 The term “smelt” means to break ore into pieces and to use great heat to melt it so that a metal such as **copper** will separate from it. If your readers would not be familiar with the process of smelting, you could describe it with a general expression in your translation. Alternate translation: “and people break up ore and melt it in order to extract copper from it” +28:3 fm47 rc://*/ta/man/translate/figs-explicit קֵ֤ץ ׀ שָׂ֤ם לַ⁠חֹ֗שֶׁךְ 1 Job means implicitly that the person he is describing either brings lights underground, where there is otherwise **darkness**, or opens a mineshaft that lets light in. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “Bringing torches underground” or Opening a mine shaft” +28:3 j839 rc://*/ta/man/translate/writing-pronouns וּֽ⁠לְ⁠כָל־תַּ֭כְלִית ה֣וּא חוֹקֵ֑ר אֶ֖בֶן 1 The pronoun **he** refers to a person who is mining for precious metals. It does not refer back to anyone whom Job has mentioned previously. It may be helpful to clarify this for your readers. Alternate translation: “a miner searches, to every extremity, for a stone of” +28:3 l74r rc://*/ta/man/translate/figs-hyperbole וּֽ⁠לְ⁠כָל־תַּ֭כְלִית ה֣וּא חוֹקֵ֑ר אֶ֖בֶן 1 Job says **every** here as a generalization for emphasis. If it would be clearer in your language, you could use a different way to express the emphasis. Alternate translation: “a miner searches everywhere he can to try to find a stone of” +28:3 j840 rc://*/ta/man/translate/figs-possession אֶ֖בֶן אֹ֣פֶל וְ⁠צַלְמָֽוֶת 1 Job is using this possessive form to describe a **stone** that can only be found in **gloom and deep darkness**. It may be helpful clarify this for your readers. Alternate translation: “a stone that can only be found in gloom and deep darkness” +28:3 j841 rc://*/ta/man/translate/figs-genericnoun אֶ֖בֶן אֹ֣פֶל וְ⁠צַלְמָֽוֶת 1 Job is not referring to a specific **stone**. He means stone that contains precious metal, that is, ore, in general. It may be more natural in your language to express this meaning by using a plural form. Alternate translation: “ore that can only be found in gloom and deep darkness” +28:3 sce6 rc://*/ta/man/translate/figs-doublet אֶ֖בֶן אֹ֣פֶל וְ⁠צַלְמָֽוֶת 1 The terms **gloom** and **deep darkness** mean similar things. Job is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “ore that can only be found where it is very dark” +28:3 j842 rc://*/ta/man/translate/figs-metonymy אֶ֖בֶן אֹ֣פֶל וְ⁠צַלְמָֽוֶת 1 Job is using the phrase **gloom and deep darkness** by association to deep underground, where it is very dark. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “ore that can only be found deep underground” +28:4 kp1m rc://*/ta/man/translate/writing-pronouns פָּ֤רַץ נַ֨חַל ׀ מֵֽ⁠עִם־גָּ֗ר 1 The pronoun **He** refers once again to a person who is mining for precious metals. It may be helpful to clarify this for your readers. Since Job uses plural forms in the rest of this verse, you may wish to use a plural form here. Alternate translation: “Miners open shafts” +28:4 j843 rc://*/ta/man/translate/figs-abstractnouns מֵֽ⁠עִם־גָּ֗ר 1 If your language does not use an abstract noun for the idea of **habitation**, you could express the same idea in another way. Alternate translation: “far from where people live” +28:4 j844 rc://*/ta/man/translate/figs-genericnoun הַֽ⁠נִּשְׁכָּחִ֥ים מִנִּי־רָ֑גֶל 1 Job is not referring to a specific **foot**. He means feet in general. It may be more natural in your language to express this meaning by using a plural form. Alternate translation: “the ones forgotten by feet” +28:4 hz3j rc://*/ta/man/translate/figs-personification הַֽ⁠נִּשְׁכָּחִ֥ים מִנִּי־רָ֑גֶל 1 Job is speaking of a **foot** as if it were a living thing that could forget something. Here the term **forgotten** has the sense of being oblivious to something, not the sense of once having known something but no longer remembering it. This could be describing: (1) the way that people walk on the ground above mines without realizing that miners are at work deep below them. In that case the word **foot**, meaning the feet of these people, would represent them walking. It may be helpful to begin a new sentence here. Alternate translation: “The people walking on the ground high above miners do not realize that they are there” (2) the location of the mines that Job is describing. He would be saying that they are in remote places where people do not go. In that case the word **foot**, meaning the feet of these people, would represent them traveling. Alternate translation: “in places where people do not go” +28:4 j845 rc://*/ta/man/translate/figs-gendernotations מֵ⁠אֱנ֣וֹשׁ 1 Although the term **man** is masculine, Job is using the word in a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “Away from other people” +28:4 yed2 rc://*/ta/man/translate/figs-explicit דַּ֖לּוּ & נָֽעוּ 1 Job means implicitly that these miners **dangle and swing** from ropes in order to get down into the mines. He is emphasizing the risks that people will take in order to find precious metals. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “they dangle and swing dangerously from ropes in order to get down into their mines” +28:5 j846 rc://*/ta/man/translate/figs-activepassive אֶ֗רֶץ מִמֶּ֥⁠נָּה יֵֽצֵא־לָ֑חֶם וְ֝⁠תַחְתֶּ֗י⁠הָ נֶהְפַּ֥ךְ כְּמוֹ־אֵֽשׁ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. In this verse, Job is drawing a contrast between the ordinary activities that take place on the surface of the earth and the extraordinary, dangerous activities that take place in mines below the earth. Alternate translation: “People grow food on the surface of the earth, but below the surface, they transform the earth by means such as fire” +28:5 r3d3 rc://*/ta/man/translate/figs-synecdoche לָ֑חֶם 1 Job is using one kind of food, **bread**, to mean food in general. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “food” +28:5 mha5 rc://*/ta/man/translate/figs-metaphor נֶהְפַּ֥ךְ כְּמוֹ־אֵֽשׁ 1 Job is speaking as if miners literally **overturned** the earth, that is, put on top what had been on the bottom. He is speaking generally of how miners reshape the terrain in which they work. (This could include actual overturning in some cases.) If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “the terrain is reshaped as with fire” or “miners reshape the terrain as with fire” +28:5 p8vk rc://*/ta/man/translate/figs-explicit נֶהְפַּ֥ךְ כְּמוֹ־אֵֽשׁ 1 Job assumes that his friends will understand that he is using the term **fire** to refer to an ancient mining practice. Miners would build fires against the walls of mines to heat the rock. They would then splash water against the heated rock to cause it to crack. This allowed them to extract ore more readily. You could say that explicitly if that would be helpful to your readers. Alternate translation: “miners reshape the terrain as they heat rock with fire and then douse it with water to crack it” +28:6 c4dw rc://*/ta/man/translate/writing-pronouns מְקוֹם־סַפִּ֥יר אֲבָנֶ֑י⁠הָ וְ⁠עַפְרֹ֖ת זָהָ֣ב לֽ⁠וֹ 1 The pronouns **Its** and **it** refer to the earth. It may be helpful to clarify this for your readers. Alternate translation: “The stones of the earth contain sapphire, and there is gold in some of the dusts of the earth” +28:6 lw93 rc://*/ta/man/translate/translate-unknown סַפִּ֥יר 1 A **sapphire** is a rare and valuable blue gemstone. If your readers would not be familiar with what a sapphire is, in your translation you could use the name of a similar gemstone that they would recognize, or you could use a general expression. Alternate translation: “valuable gemstones” +28:7 c71r rc://*/ta/man/translate/figs-explicit נָ֭תִיב לֹֽא־יְדָ֣ע⁠וֹ עָ֑יִט 1 Job is referring implicitly to the **path** that miners take into the depths of the earth in search of gemstones and precious metals. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “Miners take a route into the depths of the earth that not even a sharp-eyed bird of prey can detect” +28:7 u8np rc://*/ta/man/translate/figs-synecdoche וְ⁠לֹ֥א שְׁ֝זָפַ֗תּ⁠וּ עֵ֣ין אַיָּֽה 1 Job is using one part of a **falcon**, its **eye**, to mean all of it in the act of seeing. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “nor has the falcon has seen it” +28:7 j847 rc://*/ta/man/translate/figs-genericnoun וְ⁠לֹ֥א שְׁ֝זָפַ֗תּ⁠וּ עֵ֣ין אַיָּֽה 1 Job is not referring to a specific **falcon**. He means falcons in general. It may be more natural in your language to express this meaning by using a plural form. Alternate translation: “nor have falcons have seen it” +28:7 ft9l rc://*/ta/man/translate/translate-unknown אַיָּֽה 1 A **falcon** is a bird that eats animals and other birds. If your readers would not be familiar with what a falcon is, in your translation you could use the name of a similar bird that they would recognize, or you could use a general expression. Alternate translation: “a hawk” +28:8 zce2 rc://*/ta/man/translate/figs-idiom לֹֽא־הִדְרִיכֻ֥⁠הוּ בְנֵי־שָׁ֑חַץ 1 The expression **son of** describes a person or animal that possesses a certain quality. The word **pride** indicates that the animals Job is describing are confident in their strength and fierceness and are not afraid of other animals. If it would be helpful to your readers, you could use an equivalent idiom from your language or state the meaning plainly. Alternate translation: “Even wild beasts that have no fear of going anywhere have not walked it” +28:8 j848 rc://*/ta/man/translate/writing-pronouns לֹֽא־הִדְרִיכֻ֥⁠הוּ 1 The pronoun **it** refers to the “path” that Job described in the previous verse, that is, the route that miners take into the earth. It may be helpful to clarify this for your readers. Alternate translation: “have not walked on that path” +28:8 ad94 rc://*/ta/man/translate/figs-genericnoun לֹֽא־עָדָ֖ה עָלָ֣י⁠ו שָֽׁחַל 1 Job is not referring to a specific **lion**. He means lions in general. It may be more natural in your language to express this meaning by using a plural form. Alternate translation: “and lions have not passed over it” +28:9 d3ss rc://*/ta/man/translate/writing-pronouns בַּֽ֭⁠חַלָּמִישׁ שָׁלַ֣ח יָד֑⁠וֹ 1 The pronouns **He** and **his** refer to a miner. It may be helpful to clarify this for your readers, and it may be more natural in your language to use plural forms. Alternate translation: “Miners stretch out their hands against flinty rock” +28:9 nh4p rc://*/ta/man/translate/figs-idiom בַּֽ֭⁠חַלָּמִישׁ שָׁלַ֣ח יָד֑⁠וֹ 1 The expression “stretch out one’s hand against” means to attack something. Job is saying that miners will attack, that is, break up even the hardest kinds of rock in search of valuable materials. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Miners break up even the hardest kinds of rock in search of valuable materials” +28:9 j849 rc://*/ta/man/translate/figs-metaphor הָפַ֖ךְ מִ⁠שֹּׁ֣רֶשׁ הָרִֽים 1 Job is speaking of the ground below mountains as if it were the **roots** of those mountains. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “he overturns mountains, digging deep below them” +28:9 ng34 rc://*/ta/man/translate/figs-hyperbole הָפַ֖ךְ מִ⁠שֹּׁ֣רֶשׁ הָרִֽים 1 Job is speaking as if miners literally turn entire **mountains** upside down. He may be using the term **mountains** to represent great quantities of material. If it would be clearer in your language, you could state the meaning plainly, and once again it may be more natural in your language to use a plural form. Alternate translation: “miners dislodge great quantities of material from the depths of the earth” +28:10 j850 rc://*/ta/man/translate/writing-pronouns בַּ֭⁠צּוּרוֹת יְאֹרִ֣ים בִּקֵּ֑עַ וְ⁠כָל־יְ֝קָ֗ר רָאֲתָ֥ה עֵינֽ⁠וֹ 1 The pronouns **He** and **his** refer to a miner. It may be helpful to clarify this for your readers, and it may be more natural in your language to use plural forms. Alternate translation: “Miners cut out channels among the rocks, and their eyes see every valuable thing” +28:10 h31b rc://*/ta/man/translate/figs-synecdoche רָאֲתָ֥ה עֵינֽ⁠וֹ 1 Job is using one part of a miner, his **eye**, to mean all of him in the act of seeing. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “he sees” or “they see” +28:10 j851 rc://*/ta/man/translate/figs-hyperbole וְ⁠כָל־יְ֝קָ֗ר 1 Job says **every** here as a generalization for emphasis. If it would be clearer in your language, you could use a different way to express the emphasis. Alternate translation: “and … the many valuable things that the rocks contain” +28:11 j852 rc://*/ta/man/translate/writing-pronouns מִ֭⁠בְּכִי נְהָר֣וֹת חִבֵּ֑שׁ וְ֝⁠תַעֲלֻמָ֗הּ יֹ֣צִא אֽוֹר 1 The pronouns **He** and **he** refer to a miner. It may be helpful to clarify this for your readers, and it may be more natural in your language to use plural forms. Alternate translation: “Miners bind the torrents from flowing, and they bring hidden things to light” +28:11 ar22 rc://*/ta/man/translate/figs-metaphor מִ֭⁠בְּכִי נְהָר֣וֹת חִבֵּ֑שׁ וְ֝⁠תַעֲלֻמָ֗הּ יֹ֣צִא אֽוֹר 1 Job is speaking as if a miner literally **binds** streams of water to keep them from **flowing**. He means that miners temporarily dam up streams or divert their flow to expose the materials that their waters usually hide. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “Miners dam up or divert streams in order to expose what their waters usually hide” +28:11 c3wt rc://*/ta/man/translate/figs-metonymy אֽוֹר 1 Job is using the term **light** by association to describe something that is in view, since people need light in order to see things. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “into view” +28:12 n9fd rc://*/ta/man/translate/figs-metaphor וְֽ֭⁠הַ⁠חָכְמָה מֵ⁠אַ֣יִן תִּמָּצֵ֑א וְ⁠אֵ֥י זֶ֝ה מְק֣וֹם בִּינָֽה 1 Job is speaking as if **wisdom**, which he also calls **understanding**, could literally be **found** in a **place**. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “But how can wisdom be obtained? How can a person get understanding?” +28:12 n9fx rc://*/ta/man/translate/figs-rquestion וְֽ֭⁠הַ⁠חָכְמָה מֵ⁠אַ֣יִן תִּמָּצֵ֑א וְ⁠אֵ֥י זֶ֝ה מְק֣וֹם בִּינָֽה 1 Job is not using the question form simply for emphasis. He wants his listeners to consider these questions in light of what he has just said. If a speaker of your language would not use the question form for that purpose, you could translate these questions as statements. Alternate translation: “But now I want you to consider where wisdom is found. I want you to consider where the place of understanding is” or “But now I want you to consider how wisdom can be obtained. I want you to consider how a person can get understanding” +28:12 k2hz rc://*/ta/man/translate/figs-explicit וְֽ֭⁠הַ⁠חָכְמָה מֵ⁠אַ֣יִן תִּמָּצֵ֑א וְ⁠אֵ֥י זֶ֝ה מְק֣וֹם בִּינָֽה 1 Job is drawing an implicit comparison between the difficulty of finding gemstones and precious metals and the even greater difficulty of finding **wisdom** and **understanding**. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “But wisdom is even harder to find than gemstones and precious metals. It is harder to know where the place of understanding is than it is to find those things. So I want you to consider how one can obtain wisdom.” +28:12 j853 rc://*/ta/man/translate/figs-parallelism וְֽ֭⁠הַ⁠חָכְמָה מֵ⁠אַ֣יִן תִּמָּצֵ֑א וְ⁠אֵ֥י זֶ֝ה מְק֣וֹם בִּינָֽה 1 These two phrases mean similar things. Job is using repetition to emphasize the idea that the phrases express. If it would be helpful to your readers, you could combine them. Alternate translation: “But wisdom is even harder to find than gemstones and precious metals. So I want you to consider how one can obtain wisdom.” +28:12 bcr2 rc://*/ta/man/translate/figs-activepassive וְֽ֭⁠הַ⁠חָכְמָה מֵ⁠אַ֣יִן תִּמָּצֵ֑א 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “But where does one find wisdom” +28:13 j854 rc://*/ta/man/translate/figs-gendernotations לֹא־יָדַ֣ע אֱנ֣וֹשׁ 1 Although the term **Man** is masculine, Job is using the word in a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “People do not know” +28:13 drv1 rc://*/ta/man/translate/figs-explicit עֶרְכָּ֑⁠הּ 1 The word translated **disposition** could mean implicitly: (1) where God has put wisdom. Alternate translation: “its location” (2) the value of wisdom. Alternate translation: “its price” +28:13 j855 rc://*/ta/man/translate/writing-pronouns עֶרְכָּ֑⁠הּ 1 As the General Notes to this chapter discuss, the pronoun **it** refers to wisdom here and through the rest of the chapter. It may be helpful to clarify this for your readers at various points in your translation. Alternate translation: “the disposition of wisdom” +28:13 z9ip rc://*/ta/man/translate/figs-activepassive וְ⁠לֹ֥א תִ֝מָּצֵ֗א 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “nor can anyone find it” +28:13 j856 rc://*/ta/man/translate/figs-nominaladj בְּ⁠אֶ֣רֶץ הַֽ⁠חַיִּֽים 1 Job is using the adjective **living** as a noun to mean a certain group of people, those who are alive on earth. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “among the people who live on earth” +28:14 j857 rc://*/ta/man/translate/figs-quotesinquotes תְּה֣וֹם אָ֭מַר לֹ֣א בִ⁠י־הִ֑יא וְ⁠יָ֥ם אָ֝מַ֗ר אֵ֣ין עִמָּדִֽ⁠י 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “The deep says that wisdom is not in it, and the sea says that it is not with it” +28:14 xi4c rc://*/ta/man/translate/figs-personification תְּה֣וֹם אָ֭מַר לֹ֣א בִ⁠י־הִ֑יא וְ⁠יָ֥ם אָ֝מַ֗ר אֵ֣ין עִמָּדִֽ⁠י 1 Job is speaking of the **deep** (that is, the depths of the ocean) and of the **sea** (probably meaning its broad expanse) as if they were living things that could speak. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “If the deep could speak, it would say, ‘Wisdom {is} not in me,’ and if the sea could speak, it would say, ‘It is not with me.’” +28:14 j858 rc://*/ta/man/translate/figs-parallelism תְּה֣וֹם אָ֭מַר לֹ֣א בִ⁠י־הִ֑יא וְ⁠יָ֥ם אָ֝מַ֗ר אֵ֣ין עִמָּדִֽ⁠י 1 These two phrases mean similar things. Job is using repetition to emphasize the idea that the phrases express. If it would be helpful to your readers, you could combine them. Alternate translation: “The deep, wide ocean says, ‘It is not in me’” +28:15 h4ty rc://*/ta/man/translate/figs-activepassive לֹא־יֻתַּ֣ן סְג֣וֹר תַּחְתֶּ֑י⁠הָ וְ⁠לֹ֥א יִ֝שָּׁקֵ֗ל כֶּ֣סֶף מְחִירָֽ⁠הּ 1 If your language does not use these passive forms, you could express the ideas in active form or in another way that is natural in your language. Alternate translation: “One cannot give gold in exchange for wisdom, nor can one weigh out silver to pay for it” +28:16 j859 rc://*/ta/man/translate/figs-activepassive לֹֽא־תְ֭סֻלֶּה בְּ⁠כֶ֣תֶם אוֹפִ֑יר 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “One cannot measure the value of wisdom with the gold of Ophir” +28:16 hg4i rc://*/ta/man/translate/figs-ellipsis בְּ⁠שֹׁ֖הַם יָקָ֣ר וְ⁠סַפִּֽיר 1 Job is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “nor is it valued with precious onyx or sapphire” or “nor can one measure its value with precious onyx or sapphire” +28:16 ui38 rc://*/ta/man/translate/translate-unknown בְּ⁠שֹׁ֖הַם יָקָ֣ר וְ⁠סַפִּֽיר 1 An **onyx** is a valuable gemstone that comes in many colors but is best known in its black color. If your readers would not be familiar with what an onyx is, in your translation you could use the name of a similar gemstone that they would recognize, or you could use a general expression. See how you translated the term “sapphire” in [28:6](../28/06.md). Alternate translation: “with valuable black or blue gemstones” +28:17 z7jx rc://*/ta/man/translate/translate-unknown וּ⁠זְכוֹכִ֑ית 1 The term **crystal** could be describing: (1) a beautiful natural form that a clear or colored mineral might take, allowing light to shine through it. Your readers might be familiar with a mineral that forms crystals, and if so, you could use its name here in your translation. Alternate translation: “nor quartz” (2) clear, sparkling glass. Alternate translation: “nor sparkling glass” +28:18 hgr1 rc://*/ta/man/translate/figs-activepassive רָאמ֣וֹת וְ֭⁠גָבִישׁ לֹ֣א יִזָּכֵ֑ר 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “One does not mention coral or jasper” +28:18 j860 rc://*/ta/man/translate/figs-ellipsis רָאמ֣וֹת וְ֭⁠גָבִישׁ לֹ֣א יִזָּכֵ֑ר 1 Job is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “One does not even mention coral or jasper when discussing things that might be worth as much as wisdom” +28:18 vgj8 rc://*/ta/man/translate/translate-unknown רָאמ֣וֹת 1 **Coral** is a beautiful, hard substance that grows on ocean reefs. If your readers would not be familiar with what coral is, in your translation you could use the name of a comparable object in your culture, or you could use a general expression. Alternate translation: “Beautiful seashells” +28:18 sqn7 rc://*/ta/man/translate/translate-unknown וְ֭⁠גָבִישׁ 1 The word **jasper** describes a precious stone, often reddish-brown, that often has streaks and markings of other colors. If your readers would not be familiar with what jasper is, in your translation you could use the name of a comparable precious stone that they would recognize. You could also use a general expression. Alternate translation: “and precious stones” +28:18 j861 rc://*/ta/man/translate/translate-unknown מִ⁠פְּנִינִֽים 1 The word **rubies** describes brilliant gemstones that are often deep red. If your readers would not be familiar with what rubies are, in your translation you could use the name of gemstones that they would recognize. You could also use a general expression. Alternate translation: “is more than that of red gemstones” +28:19 nxz5 rc://*/ta/man/translate/translate-unknown פִּטְדַת־כּ֑וּשׁ 1 The word **topaz** describes a valuable gemstone that is often blue or yellow. If your readers would not be familiar with what topaz is, in your translation you could use the name of a gemstone that they would recognize, or you could use a general expression. Alternate translation: “The gemstones that come from Cush” +28:19 mwy7 rc://*/ta/man/translate/translate-names כּ֑וּשׁ 1 The word **Cush** is the name of a place. It is the ancient name for the upper Nile region. +28:19 ycn8 rc://*/ta/man/translate/figs-activepassive בְּ⁠כֶ֥תֶם טָ֝ה֗וֹר לֹ֣א תְסֻלֶּֽה 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “one cannot value wisdom in terms of pure gold” +28:20 jiu5 rc://*/ta/man/translate/figs-rquestion וְֽ֭⁠הַ⁠חָכְמָה מֵ⁠אַ֣יִן תָּב֑וֹא וְ⁠אֵ֥י זֶ֝֗ה מְק֣וֹם בִּינָֽה 1 See how you translated the similar questions in [28:12](../28/12.md). Alternate translation: “So then people do need to consider very carefully how to obtain wisdom. They should think deeply about how to get understanding.” +28:21 j3u4 rc://*/ta/man/translate/figs-activepassive וְֽ֭⁠נֶעֶלְמָה מֵ⁠עֵינֵ֣י כָל־חָ֑י וּ⁠מֵ⁠ע֖וֹף הַ⁠שָּׁמַ֣יִם נִסְתָּֽרָה 1 If your language does not use these passive forms, you could express the ideas in active form or in another way that is natural in your language. Alternate translation: “The eyes of no living thing can see it; not even the birds of the heavens can spot it” +28:21 bj7x rc://*/ta/man/translate/figs-synecdoche מֵ⁠עֵינֵ֣י 1 Job is using one part of a **living thing**, its **eyes**, to mean all of it in the act of seeing. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “from the sight of” +28:22 j862 rc://*/ta/man/translate/figs-quotesinquotes אֲבַדּ֣וֹן וָ֭⁠מָוֶת אָ֣מְר֑וּ בְּ֝⁠אָזְנֵ֗י⁠נוּ שָׁמַ֥עְנוּ שִׁמְעָֽ⁠הּ 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “Abaddon and death say that they have heard a rumor of it with their ears” +28:22 y7e5 rc://*/ta/man/translate/figs-personification אֲבַדּ֣וֹן וָ֭⁠מָוֶת אָ֣מְר֑וּ בְּ֝⁠אָזְנֵ֗י⁠נוּ שָׁמַ֥עְנוּ שִׁמְעָֽ⁠הּ 1 Job is speaking as if **Abaddon** and **death** were living things that could speak. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “If Abaddon and death could speak, they would say, ‘We have heard a rumor of it with our ears’” +28:22 j863 rc://*/ta/man/translate/figs-doublet אֲבַדּ֣וֹן וָ֭⁠מָוֶת אָ֣מְר֑וּ בְּ֝⁠אָזְנֵ֗י⁠נוּ שָׁמַ֥עְנוּ שִׁמְעָֽ⁠הּ 1 The terms **Abaddon** and **death** mean similar things. As a note to [26:6](../26/06.md) explains, Abaddon is another name for Sheol, the abode of the dead. In this context, the term **death** likely refers by association to the abode of the dead. Job is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “The underworld says, ‘I have heard a rumor of it with my ears’” +28:22 j864 rc://*/ta/man/translate/figs-explicitinfo בְּ֝⁠אָזְנֵ֗י⁠נוּ שָׁמַ֥עְנוּ שִׁמְעָֽ⁠הּ 1 The speakers mean that while they have **heard** of wisdom with their **ears**, they have not seen it with their eyes or encountered it in person. So the mention of the **ears**, which might otherwise seem like extra information because the notion is already implicit in the term **heard**, actually serves to limit the statement, You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “We have only heard a rumor of it” +28:23 qlj3 rc://*/ta/man/translate/figs-metaphor אֱ֭לֹהִים הֵבִ֣ין דַּרְכָּ֑⁠הּ וְ֝⁠ה֗וּא יָדַ֥ע אֶת־מְקוֹמָֽ⁠הּ 1 Job is continuing to speak as if wisdom could literally be found in a **place** and that there was a **way** to get there. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “God understands how humans can obtain wisdom, yes, he knows how they can become wise” +28:23 j865 rc://*/ta/man/translate/figs-possession דַּרְכָּ֑⁠הּ 1 Job is using this possessive form to describe not the **way** that wisdom takes but the **way** that leads to wisdom. It may be helpful clarify this for your readers. Alternate translation: “the way that leads to wisdom” +28:24 j866 rc://*/ta/man/translate/grammar-connect-words-phrases כִּי 1 Job is using the word **For** to introduce the reason why he said in the preceding verse that God knew where to find wisdom. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation: “God knows where to find wisdom because” +28:24 q6zd rc://*/ta/man/translate/figs-merism ה֭וּא לִ⁠קְצוֹת־הָ⁠אָ֣רֶץ יַבִּ֑יט תַּ֖חַת כָּל־הַ⁠שָּׁמַ֣יִם יִרְאֶֽה 1 Job is using the two main components of creation, **earth** and the **heavens**, to mean the entire creation. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “he can see everything in the entire creation” +28:24 j867 rc://*/ta/man/translate/writing-pronouns ה֭וּא & יַבִּ֑יט 1 For emphasis, Job is stating the pronoun **he**, whose meaning is already present in the verb translated **looks**. If your language can state implied pronouns explicitly for emphasis, you may want to use that construction here in your translation. Other languages may have other ways of bringing out this emphasis. Alternate translation: “he is the one who looks” +28:25 j868 rc://*/ta/man/translate/figs-idiom לַ⁠עֲשׂ֣וֹת לָ⁠ר֣וּחַ מִשְׁקָ֑ל 1 Job is using the term **weight** to mean “force.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “When he determined the force of the wind” +28:25 l7lk rc://*/ta/man/translate/figs-explicit וּ֝⁠מַ֗יִם תִּכֵּ֥ן בְּ⁠מִדָּֽה 1 Job is referring implicitly to the rain **waters** that clouds contain. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “and apportioned rain waters to the clouds by measure” +28:25 j869 rc://*/ta/man/translate/figs-metaphor וּ֝⁠מַ֗יִם תִּכֵּ֥ן בְּ⁠מִדָּֽה 1 Job is speaking as if God literally used a **measure** in order to put the right amount of rain **waters** in the clouds. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “and carefully apportioned rain waters to the clouds” +28:26 qy1s rc://*/ta/man/translate/figs-metonymy לַ⁠חֲזִ֥יז קֹלֽוֹת 1 Job is using the expression **the flash of the thunders** by association to mean the bolts of lightning that accompany thunder. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “for the lightning bolts” +28:27 j870 rc://*/ta/man/translate/writing-pronouns אָ֣ז רָ֭אָ⁠הּ וַֽ⁠יְסַפְּרָ֑⁠הּ 1 The pronoun **he** refers to God, and the pronoun **it** refers to wisdom. It may be helpful to clarify this for your readers. Alternate translation: “then God recognized what wisdom would be, and he described it” +28:28 j871 rc://*/ta/man/translate/figs-quotesinquotes וַ⁠יֹּ֤אמֶר ׀ לָֽ⁠אָדָ֗ם הֵ֤ן יִרְאַ֣ת אֲ֭דֹנָ⁠י הִ֣יא חָכְמָ֑ה וְ⁠ס֖וּר מֵ⁠רָ֣ע בִּינָֽה 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “And he told man that the fear of the Lord was indeed wisdom and that to turn from evil was understanding” +28:28 j872 rc://*/ta/man/translate/figs-gendernotations לָֽ⁠אָדָ֗ם 1 Although the term **man** is masculine, Job is using the word in a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “to humankind” +28:28 l4bu rc://*/ta/man/translate/figs-123person יִרְאַ֣ת אֲ֭דֹנָ⁠י 1 The Lord is speaking about himself in the third person. If it would be helpful in your language, you could translate this in the first person. Alternate translation: “to fear me” or “to reverence me” +28:28 m7dq rc://*/ta/man/translate/figs-metaphor וְ⁠ס֖וּר מֵ⁠רָ֣ע בִּינָֽה 1 The Lord is speaking as if people should physically **turn** away from evil. He means that if people want to have **understanding**, they should not live in an evil way but instead live in a good way. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “and people will obtain understanding if they reject what is evil” +29:intro eli2 0 # Job 29 General Notes\n\n## Structure and formatting\n\nThis chapter is a continuation of Job’s final response to his three friends. In this chapter, Job recalls the honor he enjoyed and the influence he exercised within his community before he suffered so many misfortunes.\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry.\n\n## Important Figures of Speech in This Chapter\n\n### Litany\n\nIn verses 2–6, Job makes a series of statements about what his life was like before his present troubles. He expresses a wish in verse 2 that his life could be like this again, and in verses 3–6 he offers a series of descriptions that each begin with “when” or “as that.” A series of statements such as this is known as a litany. If your readers would recognize what Job is doing, you can translate and format this litany the way the ULT does. If the litany form would not be familiar to your readers, you could help them appreciate it by putting each sentence of the litany on a separate line. See what you did with the similar litany in chapter 12. If it would be helpful to your readers, you could make each verse in the litany a separate sentence. For example, you could begin verse 3, “At that time.”\n\n## Translation Issues in This Chapter\n\n### Reference of “they” in verses 21–25\n\nJob uses “they” in verses 21–25 as an indefinite pronoun that does not have a specific referent in the immediate context. If it would be helpful to your readers, you could specify a general referent such as “people” at regular intervals for clarity. Notes suggest how you might do that at various places. +29:1 j873 rc://*/ta/man/translate/figs-metaphor וַ⁠יֹּ֣סֶף אִ֭יּוֹב שְׂאֵ֥ת מְשָׁל֗⁠וֹ וַ⁠יֹּאמַֽר 1 See how you translated the same expression in [27:1](../27/01.md). Alternate translation: “As Job continued his speech, he said” or “Job continued speaking and he said” +29:2 h8k3 rc://*/ta/man/translate/figs-idiom מִֽי־יִתְּנֵ֥⁠נִי כְ⁠יַרְחֵי 1 See how you translated the expression **Who will give** in [11:5–6](../11/05.md). Alternate translation: “Oh that I were as I was in the months of” +29:2 j875 rc://*/ta/man/translate/figs-idiom כְ⁠יַרְחֵי־קֶ֑דֶם כִּ֝⁠ימֵ֗י אֱל֣וֹהַּ יִשְׁמְרֵֽ⁠נִי 1 Job is using the terms **months** and **days** to refer to a specific time. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to be as I was in time past, as in the time when God kept me” +29:3 n6gg rc://*/ta/man/translate/figs-metaphor בְּ⁠הִלּ֣⁠וֹ נֵ֭ר⁠וֹ עֲלֵ֣י רֹאשִׁ֑⁠י לְ֝⁠אוֹר⁠וֹ אֵ֣לֶךְ חֹֽשֶׁךְ 1 Job is speaking as if God literally **shone** a **lamp** above and around him so that he could see where to walk even in the **darkness**. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “when God showed me clearly what to do so that I could make the right choices even in confusing situations” +29:3 z42n rc://*/ta/man/translate/figs-synecdoche עֲלֵ֣י רֹאשִׁ֑⁠י 1 Job is using one part of himself, his **head**, to mean all of him when speaking as if God **shone** a **lamp** above and around him. He is probably speaking of himself in terms of his head because that would have been the part of him closest to the lamp. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “above and around me” +29:4 bk56 rc://*/ta/man/translate/figs-idiom בִּ⁠ימֵ֣י חָרְפִּ֑⁠י 1 Job is using the term **days** to refer to a specific time. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “at the time when I was in my prime” +29:4 j876 rc://*/ta/man/translate/figs-metaphor בְּ⁠ס֥וֹד אֱ֝ל֗וֹהַּ עֲלֵ֣י אָהֳלִֽ⁠י 1 Job is speaking as if God’s **friendship** were literally an object that had rested **upon** his tent. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “when God in friendship blessed my tent” +29:4 d6y9 rc://*/ta/man/translate/figs-metonymy אָהֳלִֽ⁠י 1 As the next two verses indicate, Job is referring to his family by association with the **tent** in which they lived and to his possessions by association with the same **tent**, in which he kept them. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “my family and my possessions” +29:5 j877 rc://*/ta/man/translate/figs-ellipsis סְבִ֖יבוֹתַ֣⁠י נְעָרָֽ⁠י 1 Job is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “when my children were still around me” +29:6 xbc3 rc://*/ta/man/translate/figs-metaphor בִּ⁠רְחֹ֣ץ הֲלִיכַ֣⁠י בְּ⁠חֵמָ֑ה וְ⁠צ֥וּר יָצ֥וּק עִ֝מָּדִ֗⁠י פַּלְגֵי־שָֽׁמֶן 1 Job is speaking as if his herds produced so much milk during the time he is remembering that there was **butter** everywhere he went, so that when he walked anywhere, it was as if his feet were literally being **bathed** in butter. He is also speaking as if his olive trees produced so many olives during that time that it was as if there were literally **streams** of oil coming to him out of the rocks. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “when my herds produced milk in great abundance and my olive trees yielded great quantities of oil for me” +29:6 j878 rc://*/ta/man/translate/figs-activepassive בִּ⁠רְחֹ֣ץ הֲלִיכַ֣⁠י בְּ⁠חֵמָ֑ה 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “when butter bathed my steps” +29:6 bt34 rc://*/ta/man/translate/figs-genericnoun וְ⁠צ֥וּר 1 Job is not referring to a specific **rock**. He means rocks in general. It may be more natural in your language to express this meaning by using a plural form. Alternate translation: “and the rocks” +29:7 tvt7 rc://*/ta/man/translate/translate-symaction בָּ֝⁠רְח֗וֹב אָכִ֥ין מוֹשָׁבִֽ⁠י 1 Taking a **seat** in the public **square** by the city **gate** was a symbolic action by which Job showed that he was a recognized community leader, a member of the council that settled legal matters for the city residents. If it would be helpful to your readers, you could explain the significance of this action. Alternate translation: “when} I took my seat in the square as a recognized community leader” +29:8 j879 rc://*/ta/man/translate/figs-idiom וְ⁠נֶחְבָּ֑אוּ 1 This expression does not mean that these **young men** looked for hiding places where no one would find them. It means that they moved back from the place where the leaders sat, blending into the crowd. The idea is that before Job came, they thought they might have something to contribute to the deliberations after their elders had spoken, as Elihu does in this book starting in chapter 32. But once Job arrived, they knew that his wise counsel would settle matters and they would have no need or opportunity to contribute. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and withdrew” or “and stepped aside out of respect” +29:8 e835 rc://*/ta/man/translate/translate-symaction וִֽ֝⁠ישִׁישִׁים קָ֣מוּ עָמָֽדוּ 1 Rising and standing when Job arrived was a symbolic action that showed respect for his wisdom and place in the community. If it would be helpful to your readers, you could explain the significance of this action. Alternate translation: “and old men rose and stood out of respect for me” +29:8 j880 rc://*/ta/man/translate/figs-doublet קָ֣מוּ עָמָֽדוּ 1 The terms **rose** and **stood** mean similar things. Job is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “stood to their feet” +29:9 c8d6 rc://*/ta/man/translate/figs-metonymy עָצְר֣וּ בְ⁠מִלִּ֑ים 1 Job is using the term **words** to mean what these **princes** had been saying by using words before he arrived. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “stopped speaking” +29:9 j881 rc://*/ta/man/translate/grammar-collectivenouns וְ֝⁠כַ֗ף יָשִׂ֥ימוּ לְ⁠פִי⁠הֶֽם 1 Since Job is speaking of many people, it may be more natural in your language to use the plural forms of **hand** and **mouth**. Alternate translation: “and they put their hands on their mouths” or “and they covered their mouths with their hands” +29:9 v8ym rc://*/ta/man/translate/translate-symaction וְ֝⁠כַ֗ף יָשִׂ֥ימוּ לְ⁠פִי⁠הֶֽם 1 Covering the **mouth** with the **hand** prevents a person from speaking. While the **princes** could simply have stopped talking without doing that, they did it as a symbolic action to show respect for Job, indicating that there was nothing they could say that would be more valuable than what he would say. If it would be helpful to your readers, you could explain the significance of this action. Alternate translation: “and they covered their mouths with their hands to indicate respectfully that there was nothing they could say that would be more valuable than what I would say” +29:10 j882 rc://*/ta/man/translate/grammar-collectivenouns קוֹל & וּ֝⁠לְשׁוֹנָ֗⁠ם & לְ⁠חִכָּ֥⁠ם 1 Since Job is speaking of many people, it may be more natural in your language to use the plural forms of **voice**, **tongue**, and **palate**. Alternate translation: “The voices of … and their tongues … to their palates” +29:10 u1bb rc://*/ta/man/translate/figs-activepassive קוֹל־נְגִידִ֥ים נֶחְבָּ֑אוּ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “The nobles hushed their voices” +29:10 nm6j rc://*/ta/man/translate/figs-metaphor וּ֝⁠לְשׁוֹנָ֗⁠ם לְ⁠חִכָּ֥⁠ם דָּבֵֽקָה 1 Job is speaking as if the **tongue** of each noble literally **stuck** to his **palate**, that is, to the roof of his mouth. He means that they did not say anything, as no one could say anything if his tongue truly had become stuck in this way. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “and they did not say anything” +29:11 j883 rc://*/ta/man/translate/grammar-connect-words-phrases כִּ֤י 1 Job is using the word **For** to introduce the reason why he said in the preceding verses that these various groups of people kept silent when he arrived at the city gate. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation: “They all kept silent because” +29:11 n94l rc://*/ta/man/translate/figs-synecdoche אֹ֣זֶן שָׁ֭מְעָה וַֽ⁠תְּאַשְּׁרֵ֑⁠נִי 1 Job is using one part of each of these community members, his **ear**, to mean all of him in the act of hearing. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “they heard me and they blessed me” +29:11 j884 rc://*/ta/man/translate/grammar-collectivenouns אֹ֣זֶן שָׁ֭מְעָה 1 If you decide to retain the term **ear** in your translation to mean hearing, it may be more natural in your language to use the plural form of that word, since Job is speaking about many people. Alternate translation: “their ears heard” +29:11 j885 rc://*/ta/man/translate/figs-explicit וַֽ⁠תְּאַשְּׁרֵ֑⁠נִי 1 Job means implicitly that the people **blessed** him for giving such wise, godly counsel. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “and they blessed me for giving such wise, godly counsel” +29:11 t3tu rc://*/ta/man/translate/figs-metonymy וְ⁠עַ֥יִן רָ֝אֲתָ֗ה וַ⁠תְּעִידֵֽ⁠נִי 1 Job is using the term **eye** by association to mean sight. Sight, in turn, represents attention, perspective, and judgment. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and when they perceived that the advice I had given was wise, they attested that I had said the right thing” +29:11 j886 rc://*/ta/man/translate/grammar-collectivenouns וְ⁠עַ֥יִן רָ֝אֲתָ֗ה 1 If you decide to retain the term **ear** in your translation to mean hearing, it may be more natural in your language to use the plural form of that word, since Job is speaking about many people. Alternate translation: “and their eyes saw” +29:12 j887 rc://*/ta/man/translate/figs-nominaladj עָנִ֣י & וְ֝⁠יָת֗וֹם & לֽ⁠וֹ 1 Job is using the adjectives **poor** and **fatherless** as nouns to mean certain kinds of people. Your language may use adjectives in the same way. If not, you can translate these words with equivalent phrases. Alternate translation: “poor people who were … and fatherless people … to them” +29:13 ui1t rc://*/ta/man/translate/figs-genericnoun בִּרְכַּ֣ת אֹ֭בֵד עָלַ֣⁠י תָּבֹ֑א וְ⁠לֵ֖ב אַלְמָנָ֣ה אַרְנִֽן 1 Job is not referring to a specific person who was **perishing** or to a specific **widow**. He means those types of people in general. It may be more natural in your language to express this meaning by using plural forms. Alternate translation: “The blessing of people who were perishing came upon me, and I gladdened the hearts of widows” +29:13 qs27 rc://*/ta/man/translate/figs-personification בִּרְכַּ֣ת אֹ֭בֵד עָלַ֣⁠י תָּבֹ֑א 1 Job is speaking of the **blessing** that he received from someone who was **perishing** as if it were a living thing that could come **upon** him. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “People who were perishing blessed me” +29:13 v84a rc://*/ta/man/translate/figs-synecdoche וְ⁠לֵ֖ב אַלְמָנָ֣ה אַרְנִֽן 1 Job is using one part of a **widow**, her **heart**, to mean all of her in the act of feeling joy. Here the **heart** represents the feelings. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and I made widows rejoice” or “and I gave widows reason to rejoice” +29:14 j888 rc://*/ta/man/translate/figs-reduplication צֶ֣דֶק לָ֭בַשְׁתִּי וַ⁠יִּלְבָּשֵׁ֑⁠נִי 1 Job is repeating the verb **clothed** in order to intensify the idea that it expresses. If your language can repeat words for intensification, it would be appropriate to do that here in your translation. If not, your language may have another way of expressing the emphasis. Alternate translation: “I wrapped righteousness all around me” +29:14 r9i7 rc://*/ta/man/translate/figs-metaphor צֶ֣דֶק לָ֭בַשְׁתִּי וַ⁠יִּלְבָּשֵׁ֑⁠נִי 1 Job is speaking as if he literally **clothed** himself with **righteousness** during the time that he is describing. In this context, the image of clothing represents the character of a person. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “I was very careful to practice righteousness” +29:14 j889 rc://*/ta/man/translate/figs-abstractnouns צֶ֣דֶק לָ֭בַשְׁתִּי וַ⁠יִּלְבָּשֵׁ֑⁠נִי 1 If your language does not use an abstract noun for the idea of **righteousness**, you could express the same idea in another way. Alternate translation: “I was very careful to be righteous in my dealings with people” +29:14 rc4i rc://*/ta/man/translate/figs-simile כִּֽ⁠מְעִ֥יל וְ֝⁠צָנִ֗יף מִשְׁפָּטִֽ⁠י 1 In this comparison, clothing once again represents the character of a person. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “and I was equally careful to make sure that people received justice” +29:14 qe3s rc://*/ta/man/translate/figs-possession מִשְׁפָּטִֽ⁠י 1 Job is using this possessive form to describe not **justice** that he received but just decisions that he helped the city leaders make. It may be helpful clarify this for your readers. Alternate translation: “the just decisions that I helped the city leaders make were” +29:15 z9qd rc://*/ta/man/translate/figs-metaphor עֵינַ֣יִם הָ֭יִיתִי לַֽ⁠עִוֵּ֑ר וְ⁠רַגְלַ֖יִם לַ⁠פִּסֵּ֣חַ אָֽנִי 1 Job is speaking as if he had literally been **eyes** and **feet** that other people needed. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “I saw and read things to help people who could not see, and I went places on behalf of people who could not go to those places themselves” +29:15 qwg2 rc://*/ta/man/translate/figs-nominaladj לַֽ⁠עִוֵּ֑ר & לַ⁠פִּסֵּ֣חַ 1 Job is using the adjectives **blind** and **lame** as nouns to mean certain kinds of people. Your language may use adjectives in the same way. If not, you can translate these words with equivalent phrases. Alternate translation: “for blind people … for lame people” +29:16 dv24 rc://*/ta/man/translate/figs-metaphor אָ֣ב & לָֽ⁠אֶבְיוֹנִ֑ים 1 Job is speaking as if he had literally been a **father** to **needy** people. He means that he fulfilled the role of a father by being a protector and advocate. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “a protector of the needy” or “an advocate for the needy” +29:16 j890 rc://*/ta/man/translate/figs-nominaladj לָֽ⁠אֶבְיוֹנִ֑ים 1 Job is using the adjective **needy** as a noun to mean a certain kind of person. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “to needy people” +29:16 j891 rc://*/ta/man/translate/figs-explicit וְ⁠רִ֖ב לֹא־יָדַ֣עְתִּי אֶחְקְרֵֽ⁠הוּ 1 Job is referring implicitly to a **case** whose details he did not **know** before someone brought it to the city gate for adjudication. Job did not know these details because he was not personally acquainted with the person bringing the case. So he was not motivated by friendship or family loyalty, simply by the interests of justice. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “and I made sure that each person got justice even if he was not a friend or relative of mine” +29:17 rxh7 rc://*/ta/man/translate/figs-metaphor וָֽ֭⁠אֲשַׁבְּרָ⁠ה מְתַלְּע֣וֹת עַוָּ֑ל וּ֝⁠מִ⁠שִּׁנָּ֗י⁠ו אַשְׁלִ֥יךְ טָֽרֶף 1 Job is speaking as if an **unrighteous** person had been a wild animal that was holding a vulnerable person like captured **prey** in its **teeth** and as if he had broken the **jaws** of this animal so that they could no longer hold the vulnerable person and he would **drop** out to safety. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “And when an unrighteous person had coerced a vulnerable person into an oppressive arrangement, I made the unrighteous person release the vulnerable person from that arrangement” +29:17 h48z rc://*/ta/man/translate/figs-nominaladj עַוָּ֑ל & וּ֝⁠מִ⁠שִּׁנָּ֗י⁠ו 1 Job is using the adjective **unrighteous** as a noun to mean a certain kind of person. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “unrighteous people, and … from their teeth” +29:18 j892 rc://*/ta/man/translate/figs-quotesinquotes וָ֭⁠אֹמַר עִם־קִנִּ֣⁠י אֶגְוָ֑ע וְ֝⁠כַ⁠ח֗וֹל אַרְבֶּ֥ה יָמִֽים 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “And I said that I would expire in my nest and that I would multiply days like sand” +29:18 j893 rc://*/ta/man/translate/figs-infostructure וָ֭⁠אֹמַר עִם־קִנִּ֣⁠י אֶגְוָ֑ע וְ֝⁠כַ⁠ח֗וֹל אַרְבֶּ֥ה יָמִֽים 1 Since Job would live a long life before expiring, it might be more natural to put the second phrase before the first one. Alternate translation: “I will multiply days like sand, and then I will expire in my nest” +29:18 j894 rc://*/ta/man/translate/figs-euphemism אֶגְוָ֑ע 1 See how you translated the term **expire** in [3:11](../03/11.md). Alternate translation: “I will pass away” +29:18 mx7p rc://*/ta/man/translate/figs-metaphor עִם־קִנִּ֣⁠י 1 Job is speaking of his home as if it were literally a **nest** such as a bird would live in. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “in my own home” +29:18 ree7 rc://*/ta/man/translate/figs-simile וְ֝⁠כַ⁠ח֗וֹל אַרְבֶּ֥ה יָמִֽים 1 The point of this comparison is that just as **sand** has a very large number of grains, so Job expected to live for a very large number of days. If it would be helpful in your language, you could make this point explicitly. Alternate translation: “after I have lived for very many days” or “after I have lived for a long time” +29:19 j895 rc://*/ta/man/translate/figs-quotesinquotes שָׁרְשִׁ֣⁠י פָת֣וּחַ אֱלֵי־מָ֑יִם וְ֝⁠טַ֗ל יָלִ֥ין בִּ⁠קְצִירִֽ⁠י 1 If you decided in the previous verse to translate this quotation in a way that there would not be a quotation within a quotation, you can continue doing that here. Alternate translation: “I said that my root was spread out to the waters and that the dew lodged on my branch” +29:19 f52q rc://*/ta/man/translate/figs-metaphor שָׁרְשִׁ֣⁠י פָת֣וּחַ אֱלֵי־מָ֑יִם וְ֝⁠טַ֗ל יָלִ֥ין בִּ⁠קְצִירִֽ⁠י 1 Job spoke of himself in those days as if he were literally a tree that was healthy and flourishing because it was getting all the moisture that it required. Since Job is describing what he used to say, it may be good to retain this image in your translation, but if it would be more natural in your language, you could express it as a comparison. Alternate translation: “I said that I was like a tree that was healthy and flourishing because it was getting all the moisture that it required through roots that reached down to ground water and through dew that formed at night on its branches” +29:19 j896 rc://*/ta/man/translate/grammar-collectivenouns שָׁרְשִׁ֣⁠י פָת֣וּחַ & בִּ⁠קְצִירִֽ⁠י 1 Since Job was speaking of many roots and branches, it may be more natural in your language to use plural forms here. Alternate translation: “My roots are spread out … on my branches” +29:19 j897 rc://*/ta/man/translate/figs-metaphor וְ֝⁠טַ֗ל יָלִ֥ין בִּ⁠קְצִירִֽ⁠י 1 Job was speaking as if the **dew** had been a traveler that had found lodging for the night on a **branch** of the tree that he was using to represent himself. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “and dew forms at night on my branches” +29:20 j898 rc://*/ta/man/translate/figs-quotesinquotes כְּ֭בוֹדִ⁠י חָדָ֣שׁ עִמָּדִ֑⁠י וְ֝⁠קַשְׁתִּ֗⁠י בְּ⁠יָדִ֥⁠י תַחֲלִֽיף 1 If you have been translating this quotation in such a way that there is not a quotation within a quotation, you can continue doing that here. Alternate translation: “I said that my glory was fresh in me and that my bow sprouted in my hand” +29:20 j899 rc://*/ta/man/translate/figs-explicit כְּ֭בוֹדִ⁠י חָדָ֣שׁ עִמָּדִ֑⁠י 1 Job means implicitly that the **glory** or honor that he enjoys is always **fresh** because people keep honoring him in new ways. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “People keep honoring me in new ways” +29:20 bz9x rc://*/ta/man/translate/figs-metaphor וְ֝⁠קַשְׁתִּ֗⁠י בְּ⁠יָדִ֥⁠י תַחֲלִֽיף׃\n\n 1 Job is speaking as if he had a **bow**, a weapon that he used with arrows, and that it grew freshly in his **hand** the way that a branch sprouts from a tree trunk. (Job uses the same verb for “sprout” in [14:7–9](../14/07.md) to describe a tree reviving and sending out shoots when moisture returns to the ground.) He means that the bow, which represents his strength, is lively and vigorous. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “and I stay vigorously strong” +29:21 j901 rc://*/ta/man/translate/grammar-connect-logic-result לִֽ⁠י־שָׁמְע֥וּ וְ⁠יִחֵ֑לּוּ 1 If it would be more natural in your language, you could reverse the order of these phrases, since the second phrase gives the reason for the result that the first phrase describes. Alternate translation: “Because people were waiting to hear what I would say, they listened to me” +29:21 j900 rc://*/ta/man/translate/writing-pronouns שָׁמְע֥וּ 1 **They** is an indefinite pronoun that does not have a specific referent in the immediate context. (As the General Notes to this chapter discuss, Job continues to use the pronoun “they” with this same indefinite sense through to the end of the chapter.) If it would be helpful in your language, here and in the following verses you could translate the term with a different expression that does not use an indefinite pronoun. Alternate translation: “People listened” +29:22 j902 rc://*/ta/man/translate/figs-metonymy אַחֲרֵ֣י דְ֭בָרִ⁠י 1 Job is using the term **word** to mean what he said by using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “After I had spoken” +29:22 l3t7 rc://*/ta/man/translate/figs-metaphor וְ֝⁠עָלֵ֗י⁠מוֹ תִּטֹּ֥ף מִלָּתִֽ⁠י 1 Job is speaking as if his speech literally **dripped**, that is, fell in drops, on his listeners. He means that it was refreshing and invigorating to them, like gentle rain. This enabled them to recognize that he was giving sound advice. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “for what I said was refreshing to them” +29:23 g4bi rc://*/ta/man/translate/figs-simile וְ⁠יִֽחֲל֣וּ כַ⁠מָּטָ֣ר לִ֑⁠י 1 The point of this comparison is that just as people are eager for rain to fall and water their crops, so Job’s listeners were eager to hear him speak. If it would be helpful in your language, you could make this point explicitly. Alternate translation: “And people as waited eagerly to hear me speak as they wait for rain to fall on their crops” +29:23 dye5 rc://*/ta/man/translate/figs-metaphor וּ֝⁠פִי⁠הֶ֗ם פָּעֲר֥וּ לְ⁠מַלְקֽוֹשׁ 1 Job is using a complex image here. First, he is speaking as if the people listening to him were literally the ground. Second, he is speaking of the ground soaking up rainfall as if it were opening its **mouth** to drink water. Job does not mean that the people opened their mouths to speak; he is actually describing them listening. If it would be clearer in your language, you could state the meaning plainly. It may be helpful to begin a new sentence here. Alternate translation: “Yes, they were eager to listen to everything I said, just as the dry ground soaks up the latter rain when it falls” +29:23 v5kv rc://*/ta/man/translate/translate-unknown לְ⁠מַלְקֽוֹשׁ 1 In the region where the book of Job was composed, people would plant crops in the fall. Rain at that time would help the crops start growing. But farmers depended on later rains, which would fall in the spring after an interval during which little rain fell, to enable the crops grow to maturity. Express this in a way that would be meaningful to your readers. Alternate translation: “as for the rain that falls again after the dry season” +29:24 j903 rc://*/ta/man/translate/writing-pronouns אֶשְׂחַ֣ק אֲ֭לֵ⁠הֶם לֹ֣א יַאֲמִ֑ינוּ 1 The pronouns **them** and **they** refer to people who were in desperate situations and did not **believe** that they would get justice or receive help. Alternate translation: “I smiled on people who felt desperate and hopeless” +29:24 vxz9 rc://*/ta/man/translate/figs-synecdoche אֶשְׂחַ֣ק אֲ֭לֵ⁠הֶם לֹ֣א יַאֲמִ֑ינוּ 1 Job is describing one thing he did to encourage despondent people, he **smiled on them**, to mean everything he did to encourage them. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “I encouraged people who felt desperate and hopeless” +29:24 b3dw rc://*/ta/man/translate/figs-metaphor וְ⁠א֥וֹר פָּ֝נַ֗⁠י לֹ֣א יַפִּילֽוּ⁠ן 1 Job is speaking as if there had been **light** shining from his **face**. He is describing a cheerful, glowing facial expression that indicated hope and a favorable disposition. It was characteristic for people in this culture to use this image to describe such a facial expression and the disposition it indicated. For example, in [Psalm 44:3](../psa/44/03.md), the psalmist tells God that “the light of your face,” meaning his favor and help, had enabled the Israelites to defeat their enemies. Job is also using a further characteristic image for facial expressions. In this culture, people would say that someone “lifted up” his face if he made a cheerful expression but that his face “fell” if he made a gloomy expression. Job means that he did not let the situations of the people he wanted to help discourage him. He could have said simply that they did not cause his face to fall. But Job is combining the two images and saying that they did not cause the **light** of his face to **fall.** In [Psalm 4:6](../psa/04/06.md), David similarly combines these images by praying to God, “Lift up the light of your face on us.” If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “and I did not let their situations discourage me” +29:25 azd4 rc://*/ta/man/translate/figs-infostructure אֶֽבֲחַ֣ר דַּרְכָּ⁠ם֮ וְ⁠אֵשֵׁ֪ב רֹ֥אשׁ 1 Since Job **chose** the **way** for the people of his community because he was their **chief**, it might be more natural to reverse the order of these phrases. Alternate translation: “I sat as a chief and I chose their way” +29:25 nhm5 rc://*/ta/man/translate/figs-metaphor אֶֽבֲחַ֣ר דַּרְכָּ⁠ם֮ 1 Job is speaking of what he determined his community should do as if that were a **way** or path for the people to walk along. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “I guided them about the right things to do” +29:25 gh9m rc://*/ta/man/translate/figs-metonymy וְ⁠אֵשֵׁ֪ב רֹ֥אשׁ 1 Job is describing how he held the position of a **chief** by association with the way he **sat** in a place reserved for such a leader. (He refers similarly to “my seat” in verse 7.) If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and I was their chief” +29:25 dv86 rc://*/ta/man/translate/figs-simile וְ֭⁠אֶשְׁכּוֹן כְּ⁠מֶ֣לֶךְ בַּ⁠גְּד֑וּד 1 In this culture, kings would accompany their armies into the field as their commanders. The point of this comparison is probably that just as the authority of a **king** would be unquestioned within his **army**, so people did not question Job’s directions as their leader. If it would be helpful in your language, you could make this point explicitly. Alternate translation: “and everyone respected my authority” +29:25 nmq6 rc://*/ta/man/translate/figs-simile כַּ⁠אֲשֶׁ֖ר אֲבֵלִ֣ים יְנַחֵֽם 1 Job makes this further comparison to specify that he led the community gently and in its own best interests. He did not exercise his authority in an arbitrary, despotic way. If it would be helpful in your language, you could make this point explicitly. Alternate translation: “but I was gentle and encouraging as a leader” +30:intro u96h 0 # Job 30 General Notes\n\n## Structure and formatting\n\nThis chapter is a continuation of Job’s final response to his three friends.\n- Verses 1–14: Job describes the disrespect he now experiences because he has suffered so many misfortunes\n- Verses 15–19: Job describes his sufferings\n- Verses 20–23: Job addresses God directly to complain that God has not helped him\n- Verses 34–31: Job describes how he is suffering even though he helped others when they suffered\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry.\n\n## Translation Issues in This Chapter\n\n### Reference of “they” in verses 2–10\n\nIn verses 2–10, Job uses the pronouns “they,” “them,” and “their” to mean the young men who now treat him disrespectfully. If it would be helpful to your readers, you could specify this reference at regular intervals for clarity. Various notes suggest ways to do that. (In verse 5, as a note will clarify, one instance of “they” refers to other people.) +30:1 bw8l rc://*/ta/man/translate/figs-nominaladj צְעִירִ֥ים מִמֶּ֗⁠נִּי לְ⁠יָ֫מִ֥ים 1 Job is using the adjective phrase **fewer in days** as a noun to mean a certain kind of person. (He is contrasting his present situation, in which younger people now disrespect him, with the way that formerly “young men” withdrew respectfully from his presence and “old men” stood up out of respect for him, as he described in [29:8](../29/08.md).) Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “those who are much younger than I am” +30:1 ghr9 rc://*/ta/man/translate/figs-explicit אֲשֶׁר־מָאַ֥סְתִּי אֲבוֹתָ֑⁠ם לָ֝⁠שִׁ֗ית עִם־כַּלְבֵ֥י צֹאנִֽ⁠י 1 The implications of this statement is that the **fathers** of the young men who now **laugh at** Job were shiftless and incompetent. This could mean: (1) that Job would not employ these men to do even such menial tasks as shepherd **dogs** do. Alternate translation: “whose fathers I could not even employ to do menial tasks” (2) that Job would not specifically employ these men as shepherds for his flocks, working with his sheepdogs. Alternate translation: “whose fathers I would not even employ as shepherds” +30:2 dkd7 rc://*/ta/man/translate/figs-rquestion כֹּ֣חַ יְ֭דֵי⁠הֶם לָ֣⁠מָּה לִּ֑⁠י 1 Job is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “I have no use for the strength of their hands!” or “the strength of their hands is useless to me!” +30:2 j904 rc://*/ta/man/translate/figs-synecdoche כֹּ֣חַ יְ֭דֵי⁠הֶם לָ֣⁠מָּה לִּ֑⁠י 1 Job is using one part of these young men, their **hands**, to mean all of them in the act of using **strength** to work. As the rest of the verse indicates, these young men have only feeble strength. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “I have no use for their feeble strength!” or “their feeble strength is useless to me!” +30:2 n58x rc://*/ta/man/translate/figs-personification עָ֝לֵ֗י⁠מוֹ אָ֣בַד כָּֽלַח 1 Job is speaking of **old age** as if it were a living thing that has **perished** in these young men. Eliphaz uses the same term for “old age” in 5:26. There it means the maturity and accomplishment that come from a long life well lived. Here the term seems to indicate the vigor that someone would have in his youth that would enable him to live such a long life. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “They have lost the vigor that would have enabled them to live a long life” or “They have lost their youthful vigor” +30:2 b5gi rc://*/ta/man/translate/writing-pronouns עָ֝לֵ֗י⁠מוֹ 1 As the General Notes to this chapter discuss, the pronoun **them** refers to the young men who now treat Job disrespectfully, as do the pronouns “they,” “them,” and “their” in verses 4–10. It may be helpful to clarify this for your readers. Alternate translation: “In these young men” +30:3 j6n1 rc://*/ta/man/translate/figs-metonymy הַֽ⁠עֹרְקִ֥ים צִיָּ֑ה 1 Job is speaking of the **dry land** by association to mean the roots that grow in the land, as the next verse makes clear. If it would be helpful in your language, you could state the meaning plainly. It may also be helpful to begin a new sentence here. Alternate translation: “These young men gnaw on the roots that they find in the ground” +30:3 j905 rc://*/ta/man/translate/figs-idiom צִיָּ֑ה אֶ֝֗מֶשׁ שׁוֹאָ֥ה וּ⁠מְשֹׁאָֽה 1 The term **yesterday** could mean: (1) time gone by. Alternate translation: “the land that has long been dry, a waste and desolation” (2) the darkness of the night that precedes day. Alternate translation: “the dry land in the gloom of waste and desolation” +30:3 i6mn rc://*/ta/man/translate/figs-hendiadys שׁוֹאָ֥ה וּ⁠מְשֹׁאָֽה 1 This phrase expresses a single idea by using two words connected with **and**. The word **desolation** tells what kind of **waste** this is. If it would be more natural in your language, you could express this meaning with an equivalent phrase that does not use “and.” Alternate translation: “in a desolate wasteland” +30:4 lbt6 rc://*/ta/man/translate/translate-unknown מַלּ֣וּחַ 1 The word **mallow** describes a kind of flowering plant whose leaves are edible. Your language may have a name of its own for this plant that you could use in your translation. If your readers would not be familiar with the plant, you could use a general expression. Alternate translation: “desert plants” +30:4 dz4r rc://*/ta/man/translate/grammar-collectivenouns וְ⁠שֹׁ֖רֶשׁ רְתָמִ֣ים לַ⁠חְמָֽ⁠ם 1 Since Job is speaking of many roots, it may be more natural in your language to use the plural form of **root**. Alternate translation: “and the roots of broom trees are their bread” +30:4 j906 rc://*/ta/man/translate/translate-unknown רְתָמִ֣ים 1 A **broom** tree is a kind of shrub that grows in desert areas. If your readers would not be familiar with this shrub, in your translation you could use the name of a comparable one that they would recognize, or you could use a general expression. Alternate translation: “shrubs” +30:4 c9mn rc://*/ta/man/translate/figs-synecdoche לַ⁠חְמָֽ⁠ם 1 Job is using one kind of food, **bread**, to mean food in general. While the roots of the **broom** tree are edible, they have a bitter taste, and only a desperate person would eat them. So there is a sense here that the people whom Job is describing eat these roots out of desperation. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “is their food” or “is all they have to eat” +30:5 k9yz rc://*/ta/man/translate/figs-activepassive יְגֹרָ֑שׁוּ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “People drive these young men out” +30:5 j907 rc://*/ta/man/translate/figs-explicit מִן־גֵּ֥ו 1 Job means implicitly that these young men are **driven out** from the **midst** of human community. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “from society” +30:5 j908 rc://*/ta/man/translate/writing-pronouns יָרִ֥יעוּ עָ֝לֵ֗י⁠מוֹ 1 Here the pronoun **they** is an indefinite pronoun that does not have a specific referent in the immediate context. It means the people of society in general. (The pronoun **them** refers to the young men whom Job has been describing.) If it would be helpful in your language, you could translate this with a different expression that does not use an indefinite pronoun. Alternate translation: “people shout after these young men” +30:5 lwr2 rc://*/ta/man/translate/figs-simile כַּ⁠גַּנָּֽב 1 Job is speaking of people chasing others away, so this seems to be a reference to people shouting at a would-be **thief** in order to call attention to him and get him to flee before he steals something. Job is probably not referring to people shouting to get others to pursue and apprehend a thief who has already stolen something. If it would be helpful in your language, you could make this point explicitly. Alternate translation: “as they would shout to chase away a would-be thief” +30:6 f7j8 rc://*/ta/man/translate/grammar-connect-logic-result לִ⁠שְׁכֹּ֑ן 1 This phrase indicates the result of what Job describes in the previous verse, “They are driven out from the midst.” It may be helpful to indicate that explicitly, and it may be helpful to begin a new sentence here. Alternate translation: “As a result, they have to live” +30:6 j909 rc://*/ta/man/translate/grammar-collectivenouns בַּ⁠עֲר֣וּץ נְחָלִ֣ים 1 Since Job is speaking of the slopes of many **wadis**, it may be more natural in your language to use the plural form of **slope**. Alternate translation: “on the slopes of wadis” +30:6 j910 rc://*/ta/man/translate/figs-synecdoche חֹרֵ֖י עָפָ֣ר 1 Job is using one part of the ground, the **dust** on its surface, to mean the ground itself. **Iron** is actually **taken** from deep in the ground. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “in holes in the ground” +30:7 kkv4 rc://*/ta/man/translate/figs-metaphor יִנְהָ֑קוּ 1 Job is speaking as if these young men literally **bray** as if they were donkeys. He likely means that they moan with hunger, as wild animals cry out when they need food. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “these young men moan with hunger” +30:7 dmg5 rc://*/ta/man/translate/figs-activepassive יְסֻפָּֽחוּ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “they gather together” +30:8 juk5 rc://*/ta/man/translate/figs-genericnoun בְּֽנֵי־נָ֭בָל גַּם־בְּנֵ֣י בְלִי־שֵׁ֑ם 1 Job is not referring to a specific **fool** or person **without a name**. He means such people in general. It may be more natural in your language to express these meanings by using plural forms. Alternate translation: “Sons of fools, indeed, sons of people without names” +30:8 h66q rc://*/ta/man/translate/figs-ellipsis בְּֽנֵי־נָ֭בָל גַּם־בְּנֵ֣י בְלִי־שֵׁ֑ם 1 Job is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be helpful to your readers. However, you might also leave the words out in order to show the force of this exclamation, with which Job concludes his description of these young men. Alternate translation: “These young men are sons of fools! Indeed, they are sons of people without names” +30:8 i8tx rc://*/ta/man/translate/figs-idiom בְּֽנֵי־נָ֭בָל גַּם־בְּנֵ֣י בְלִי־שֵׁ֑ם 1 In this context, the expression **son of** describes a person who shares the qualities of something. Job is using this expression to describe the behavior and character of these young men. If it would be helpful to your readers, you could use an equivalent expression from your language or state the meaning plainly. The word **fool** here does not indicate someone who lacks intelligence or education; it means someone who chooses to disobey God, thinking there will be no consequences. The word **name** here means a good reputation. Alternate translation: “People who foolishly think they can disobey God! No wonder they are people of no reputation” +30:8 wl4w rc://*/ta/man/translate/figs-activepassive נִ֝כְּא֗וּ מִן־הָ⁠אָֽרֶץ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “People scourge them from the land” +30:8 r31i rc://*/ta/man/translate/figs-synecdoche נִ֝כְּא֗וּ מִן־הָ⁠אָֽרֶץ 1 Job is using one means by which authorities might drive such young men out of the community, by scourging (whipping) them, to mean all of the ways in which they would drive them out. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “They are driven from the land” or “People drive them from the land” +30:9 v6wt rc://*/ta/man/translate/figs-explicit נְגִינָתָ֣⁠ם 1 Job means implicitly that these young men are singing about him disrespectfully. Your language may have a term that you can use to indicate that in your translation. Alternate translation: “the subject of their taunt-song” +30:9 u5hm rc://*/ta/man/translate/figs-explicit וָ⁠אֱהִ֖י לָ⁠הֶ֣ם לְ⁠מִלָּֽה 1 The meaning of the term **word** here is the same as the meaning of the term “saying” in [17:6](../17/06.md). Job means that these young men are citing him by name as an outstanding example of someone who seemed to be prospering because he was righteous but who came to ruin because he was actually wicked. Your language may have an expression for this practice of citing people by name as examples, and you may be able to use that expression in your translation. See how you translated the term “saying” in [17:6](../17/06.md). +30:10 j911 rc://*/ta/man/translate/translate-symaction רָ֣חֲקוּ מֶ֑⁠נִּי 1 Saying **away from** Job, that is, not approaching him or speaking with him, was a symbolic action that conveyed disrespect and disapproval. Even though physically it was the same thing that young men formerly did to show respect for Job, discreetly withdrawing from his presence, now it had the opposite meaning. If it would be helpful to your readers, you could explain the significance of this action. Alternate translation: “they stay away from me to show their disapproval” or “they shun me” +30:10 sx1h rc://*/ta/man/translate/figs-doublenegatives וּ֝⁠מִ⁠פָּנַ֗⁠י לֹא־חָ֥שְׂכוּ רֹֽק 1 If it would be clearer in your language, you could use a positive expression to translate this double negative that consists of the negative particle **not** and the negative verb **withhold**. Alternate translation: “but they spit in my face” +30:10 j912 rc://*/ta/man/translate/translate-symaction וּ֝⁠מִ⁠פָּנַ֗⁠י לֹא־חָ֥שְׂכוּ רֹֽק 1 Spitting in Job’s face was a symbolic action that showed contempt for him as someone who was presumably a sinner. If it would be helpful to your readers, you could explain the significance of this action. See how you translated the similar expression in [17:6](../17/06.md). Alternate translation: “but they spit contemptuously in my face” +30:10 j913 rc://*/ta/man/translate/figs-explicit וּ֝⁠מִ⁠פָּנַ֗⁠י לֹא־חָ֥שְׂכוּ רֹֽק 1 Job does not mean that these young men **spit** at him from a distance, even though he says that they **stay away** from him. He means that when they must unavoidably pass near him, they use the occasion to spit in his face. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “but they spit contemptuously in my face when they pass by” +30:11 j914 rc://*/ta/man/translate/writing-pronouns פִ֭תַּח & שִׁלֵּֽחוּ 1 The pronoun **he** refers to God, and the pronoun **them** refers to the young men whom Job has been describing. It may be helpful to clarify this for your readers. Alternate translation: “God has loosed … these young men cast away” +30:11 r95h rc://*/ta/man/translate/figs-metaphor יִתְרִ֣י פִ֭תַּח 1 Job is speaking as if God has in some way literally **loosed** a **cord** that belongs to him or pertains to him. This could mean: (1) that God has loosened the bowstring on a bow that belongs to Job, so that the bow is no longer useful. The bow would represent Job’s strength. Alternate translation: “he has taken away my strength” (2) that God has released a cord that was holding up the tent in which Job lived, so that the tent has collapsed. The tent would represent Job’s life. Alternate translation: “he has ruined my life” +30:11 sq6d rc://*/ta/man/translate/figs-metaphor וְ֝⁠רֶ֗סֶן & שִׁלֵּֽחוּ 1 Job is speaking as if **restraint** were literally an object that people could **cast away**. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “so they act without restraint” +30:11 pll3 rc://*/ta/man/translate/figs-metonymy מִ⁠פָּנַ֥⁠י 1 Here the word **face** represents the presence of a person by association with the way people can see the face of someone who is present. Alternate translation: “in my presence” +30:12 j915 rc://*/ta/man/translate/figs-nominaladj עַל־יָמִין֮ פִּרְחַ֪ח יָ֫ק֥וּמוּ 1 Job is using the adjective **right** as a noun to mean his right side. Your language may also use adjectives this way. If not, you can translate this word with an equivalent phrase. Alternate translation: “On my right side the brood arise” +30:12 z8g5 rc://*/ta/man/translate/figs-explicit עַל־יָמִין֮ פִּרְחַ֪ח יָ֫ק֥וּמוּ 1 The right side was usually the most dangerous side on which to approach an enemy soldier, since a majority of soldiers were right-handed and would use their right hands and arms to wield their swords. The implication is that these young men have no fear of what Job might do to them. Alternate translation: “Without fear the brood arise” +30:12 u9wm rc://*/ta/man/translate/figs-metaphor פִּרְחַ֪ח 1 Job is speaking of these young men as if they were the **brood** of a bird or animal. The image is of a cluster of immature offspring moving agitatedly about. Your language may have a comparable expression that you can use in your translation. Alternate translation: “the rabble” +30:12 l5wg rc://*/ta/man/translate/figs-synecdoche רַגְלַ֥⁠י שִׁלֵּ֑חוּ 1 Job is using one part of himself, his **foot**, to mean all of him in the act of walking. He probably means that as he is walking on the road, when these young men are approaching from the opposite direction, they do not stand respectfully aside so that he can pass. Instead, they shove him out of the way so that they can pass. When young men traveling in the same direction overtake him, they similarly push him aside so that they can go by. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “on the roads, they push me out of the way” +30:12 j916 rc://*/ta/man/translate/figs-metonymy וַ⁠יָּסֹ֥לּוּ עָ֝לַ֗⁠י אָרְח֥וֹת אֵידָֽ⁠ם 1 Job is speaking of siege mounds by association with the way that they provide **roads** or ways for attacking armies to get into cities and cause their **destruction**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “they build siege mounds against me” +30:12 tdu8 rc://*/ta/man/translate/figs-metaphor וַ⁠יָּסֹ֥לּוּ עָ֝לַ֗⁠י אָרְח֥וֹת אֵידָֽ⁠ם 1 Job is speaking as if he were a city and these young men were literally building siege mounds in order to conquer that city. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “and they look for ways to attack me” +30:13 sv3y rc://*/ta/man/translate/figs-metaphor נָתְס֗וּ נְֽתִיבָ֫תִ֥⁠י 1 Job is speaking as if there were literally a **path** that he could take to escape from the attacks of these young men and that they are destroying it so that Job cannot use it. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “They prevent me from escaping” +30:13 x9pd rc://*/ta/man/translate/figs-metaphor לְ⁠הַוָּתִ֥⁠י יֹעִ֑ילוּ 1 Job is speaking as if **calamity** were literally an object that these young men could move forward, farther along its route to a destination. He means that in addition to all the bad things that have happened to him, they do further bad things to him. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “they add to my sufferings” +30:13 ayx7 rc://*/ta/man/translate/figs-idiom לֹ֖א עֹזֵ֣ר לָֽ⁠מוֹ 1 This could mean: (1) that they do despicable things to Job that no decent person would join them in doing. Alternate translation: “they do things to me that no decent person would do” (2) that they are contemptible people. This may be a popular expression indicating that. Alternate translation: “they are contemptible people” +30:14 b1fx rc://*/ta/man/translate/figs-metaphor כְּ⁠פֶ֣רֶץ רָחָ֣ב יֶאֱתָ֑יוּ תַּ֥חַת שֹׁ֝אָ֗ה הִתְגַּלְגָּֽלוּ 1 Job is continuing the image of himself as a city and these young men as a besieging army. He is describing an attack in full force: The army has made a **wide breach** in the city wall and the soldiers are pouring through it. Job says within this image that they **roll on**, perhaps like waves of the sea, one wave after another. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “These young men attack me without restraint, time and time again” +30:15 su3j rc://*/ta/man/translate/figs-activepassive הָהְפַּ֥ךְ עָלַ֗⁠י בַּלָּ֫ה֥וֹת 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. The word **Terrors** could indicate: (1) things that create fear or terror. Alternate translation: “Terrible things keep happening to me” (2) terrors or fears themselves. Alternate translation: “I have many fears” +30:15 j917 rc://*/ta/man/translate/figs-personification תִּרְדֹּ֣ף & נְדִבָתִ֑⁠י 1 Job is speaking of these **Terrors** as if they were living things that could **pursue** him. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “each one deprives me of dignity” +30:15 y58l rc://*/ta/man/translate/figs-simile כָּ֭⁠רוּחַ 1 The point of this comparison is that just as a strong wind relentlessly drives away light objects, so the **Terrors** that Job is experiencing are relentlessly depriving him of dignity. If it would be helpful in your language, you could make this point explicitly. Alternate translation: “relentlessly” +30:15 qzd6 rc://*/ta/man/translate/figs-simile וּ֝⁠כְ⁠עָ֗ב עָבְרָ֥ה יְשֻׁעָתִֽ⁠י 1 The point of this comparison is that just as a **cloud** fades from the sky, so all hope of **deliverance** has faded for Job. If it would be helpful in your language, you could make this point explicitly. Alternate translation: “and I no longer have any hope of deliverance” +30:15 j918 rc://*/ta/man/translate/figs-abstractnouns וּ֝⁠כְ⁠עָ֗ב עָבְרָ֥ה יְשֻׁעָתִֽ⁠י 1 If your language does not use an abstract noun for the idea of **deliverance**, you could express the same idea in another way. Alternate translation: “and I no longer have any hope that someone will deliver me” +30:16 vq4c rc://*/ta/man/translate/figs-metaphor עָ֭לַ⁠י תִּשְׁתַּפֵּ֣ךְ נַפְשִׁ֑⁠י 1 Job is speaking as if his **life** were a liquid that was being poured out of a container so that soon none of it would be left in the container. (Although the verb is reflexive, it has a passive sense; Job is not saying, within this image, that his life is doing this on its own initiative.) If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “my life is ebbing away within me” +30:16 yd79 rc://*/ta/man/translate/figs-personification יֹ֭אחֲז֣וּ⁠נִי יְמֵי־עֹֽנִי 1 Job is speaking of these **days** as if they were living things that could **seize** him. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “I am continually experiencing days of affliction” +30:16 j919 rc://*/ta/man/translate/figs-abstractnouns יְמֵי־עֹֽנִי 1 If your language does not use an abstract noun for the idea of **affliction**, you could express the same idea in another way. Alternate translation: “days during which I am afflicted” +30:17 j920 rc://*/ta/man/translate/figs-personification לַ֗יְלָה עֲ֭צָמַ⁠י נִקַּ֣ר 1 Job is speaking of **Night** as if it were a living thing that could pierce his **bones**. He is doing this to describe the pain that he feels more keenly at night. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “At night, pain pierces my bones” +30:17 j921 rc://*/ta/man/translate/figs-synecdoche לַ֗יְלָה עֲ֭צָמַ⁠י נִקַּ֣ר 1 Job is using one part of himself, his **bones**, to mean all of him in the act of feeling pain. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “At night, pain pierces my body” +30:17 s5h2 rc://*/ta/man/translate/figs-metaphor לַ֗יְלָה עֲ֭צָמַ⁠י נִקַּ֣ר 1 Job is speaking as if pain were literally piercing his body or putting holes in it. He means that he gets a stabbing sensation of pain as if he were actually being stabbed. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “At night, I have stabbing sensations of pain” +30:17 j922 rc://*/ta/man/translate/figs-idiom מֵ⁠עָלָ֑⁠י 1 It is not entirely clear what Job means by this expression. He uses the same expression in [30:30](../30/30.md) to describe how his skin, darkened by disease, is peeling off. So this could be a reference to the pain from his sores radiating deep into his body. Alternate translation: “from the sores on my skin” +30:17 q849 rc://*/ta/man/translate/figs-personification וְ֝⁠עֹרְקַ֗⁠י לֹ֣א יִשְׁכָּבֽוּ⁠ן 1 Job is speaking of the pains he is suffering as if they were living things that could be **gnawing** him and could **rest** (although they do not). If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and the pain is like someone biting me, and it never stops” +30:18 x296 rc://*/ta/man/translate/figs-explicit בְּ⁠רָב־כֹּ֭חַ 1 Job is referring implicitly to the **great force** of his skin disease, its power to do so much damage. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “Because of my serious disease,” +30:18 wpi4 rc://*/ta/man/translate/figs-metaphor יִתְחַפֵּ֣שׂ לְבוּשִׁ֑⁠י 1 Job is probably speaking of his skin as if it were his **clothing**. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “my skin is changed” or “my skin is disfigured” +30:18 j923 rc://*/ta/man/translate/writing-pronouns כְּ⁠פִ֖י כֻתָּנְתִּ֣⁠י יַֽאַזְרֵֽ⁠נִי 1 The pronoun **it** refers to Job’s skin disease. It may be helpful to clarify this for your readers. Alternate translation: “my skin disease binds me like the collar of my tunic” +30:18 tm94 rc://*/ta/man/translate/figs-metaphor כְּ⁠פִ֖י כֻתָּנְתִּ֣⁠י יַֽאַזְרֵֽ⁠נִי 1 Job is speaking as if his disease were literally binding him, or wrapping him up tightly, the way a person in his culture would put on a **tunic** and then wrap its **collar** tightly around his neck. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “my skin disease afflicts me continually without subsiding” +30:19 j924 rc://*/ta/man/translate/writing-pronouns הֹרָ֥⁠נִי לַ⁠חֹ֑מֶר 1 The pronoun **He** refers to text. It may be helpful to clarify this for your readers. Alternate translation: “God has thrown me into the mud” +30:19 aa4h rc://*/ta/man/translate/figs-metaphor הֹרָ֥⁠נִי לַ⁠חֹ֑מֶר 1 Job is speaking as if God had literally **thrown** him into **mud**. This could mean: (1) that Job is referring to the way he has been demonstrating his distress by sitting in the midst of the ash pile outside the city, as [2:8](../02/08.md) describes. Alternate translation: “God has caused me such distress that I have been sitting in this ash heap” (2) that Job is using the image of being **thrown** into **mud** to represent his loss of position and status. Alternate translation: “God has reduced me to meager circumstances” +30:19 m43k rc://*/ta/man/translate/figs-simile וָ֝⁠אֶתְמַשֵּׁ֗ל כֶּ⁠עָפָ֥ר וָ⁠אֵֽפֶר 1 Job is speaking as if he had literally become like **dust** and **ashes**. This could be: a physical description. Job may mean that the dust and ashes from the pile where he is sitting have stuck to his skin because of his oozing sores and so now he physically resembles dust and ashes himself. Job describes the appearance of his body in the previous verse, and this could be a continuation of that description. Alternate translation: “and I now appear to have become dust and ashes” (2) a comparison. Job may be saying that in some way his situation resembles some characteristic of **dust and ashes**, perhaps their lowliness of being on the ground. Alternate translation: “and I am greatly humiliated” +30:20 j925 rc://*/ta/man/translate/translate-symaction עָ֝מַ֗דְתִּי 1 Standing up was a symbolic action by which someone in this community would call attention to the fact that they needed help. Job may mean that he does this literally as an appeal to God for help, or he may be speaking as if he does it when actually he appeals for help in some other way, such as by praying, as he describes in the first part of the verse. If it would be helpful to your readers, you could explain the significance of this action. Alternate translation: “I stand to get your attention and appeal for help” +30:20 k1ga rc://*/ta/man/translate/figs-explicit וַ⁠תִּתְבֹּ֥נֶן בִּֽ⁠י 1 Job means implicitly that God does nothing but **gaze** at him, without helping him. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “but you only look at me and do not help me” +30:21 xk2h rc://*/ta/man/translate/figs-possession בְּ⁠עֹ֖צֶם יָדְ⁠ךָ֣ 1 Here, God’s **hand** represents his power. Job is using this possessive form to describe how God’s **strength** is characterized by power, that is, God’s strength is very great. Alternate translation: “with your great strength” +30:22 zy94 rc://*/ta/man/translate/figs-metaphor תִּשָּׂאֵ֣⁠נִי אֶל־ר֭וּחַ תַּרְכִּיבֵ֑⁠נִי וּ֝⁠תְמֹגְגֵ֗⁠נִי תּוּשִׁיָּֽה 1 Job is speaking as if God uses the wind to **lift** him off the ground and as if the wind carries him away as if he were riding on it the way a person would **ride** a horse. He is also speaking as if God uses a **storm** to **toss** him about. He means that God is causing him such great distress that he feels as if these things are happening to him. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “You are causing me such great distress that it feels as if a storm wind is picking me up, carrying me away, and tossing me about” +30:23 j926 rc://*/ta/man/translate/figs-parallelism מָ֣וֶת & וּ⁠בֵ֖ית מוֹעֵ֣ד לְ⁠כָל־חָֽי 1 These two phrases mean similar things. Job is using repetition to emphasize the idea that the phrases express. If it would be helpful to your readers, you indicate that by using a word other than “and” in your translation. Alternate translation: “to death, yes, to the house of appointment to all the living” +30:23 py4p rc://*/ta/man/translate/figs-metonymy מָ֣וֶת 1 As the rest of the verse shows, Job is using the term **death** by association to mean Sheol, the abode of the dead. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to Sheol” +30:23 a3ym rc://*/ta/man/translate/figs-metaphor וּ⁠בֵ֖ית מוֹעֵ֣ד לְ⁠כָל־חָֽי 1 Job is speaking as if Sheol were a **house** in which dead people lived. He means that it is the place to which people go when they die. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “and to the place of appointment to all the living” +30:23 j927 rc://*/ta/man/translate/figs-possession וּ⁠בֵ֖ית מוֹעֵ֣ד לְ⁠כָל־חָֽי 1 Job is using this possessive form to indicate that God has appointed Sheol as the place where living people are to go when they die. It may be helpful clarify this for your readers. Alternate translation: “and to the place God has appointed for living people to go when they die” +30:23 nf6m rc://*/ta/man/translate/figs-nominaladj חָֽי 1 Job is using the adjective **living** as a noun to mean a certain kind of person. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “living people” +30:24 s7pp rc://*/ta/man/translate/figs-rquestion לֹא־בְ֭⁠עִי יִשְׁלַח־יָ֑ד אִם־בְּ֝⁠פִיד֗⁠וֹ לָהֶ֥ן שֽׁוּעַ\n\n 1 Job is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate these questions as statements or as exclamations. Alternate translation: “one in a heap certainly stretches out a hand! He certainly cries out because he is in trouble!” +30:24 j928 rc://*/ta/man/translate/grammar-connect-condition-hypothetical לֹא־בְ֭⁠עִי יִשְׁלַח־יָ֑ד 1 Job is using a hypothetical situation as an example and applying it by implication to his own situation. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “if someone is in a heap of ruins, then he certainly stretches out a hand, and in the same way I am calling to you for help even though I expect to die.” +30:24 giv9 rc://*/ta/man/translate/translate-symaction לֹא־בְ֭⁠עִי יִשְׁלַח־יָ֑ד 1 Reaching out with one’s **hand** when in a desperate situation is a symbolic action that constitutes an appeal for help. If it would be helpful to your readers, you could explain the significance of this action. Alternate translation: “does not one in a heap of ruins appeal for help” +30:24 ly2e rc://*/ta/man/translate/figs-idiom אִם־בְּ֝⁠פִיד֗⁠וֹ לָהֶ֥ן שֽׁוּעַ 1 Job is using the word **If** to introduce a question that anticipates a contrary answer. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation: “He cries out because he is in trouble, does he not” +30:25 j929 rc://*/ta/man/translate/figs-idiom אִם־לֹ֣א בָ֭כִיתִי לִ⁠קְשֵׁה־י֑וֹם 1 Job is using the word **If** to introduce a question that anticipates a contrary answer. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation: “I wept for the difficult of day, did I not?” +30:25 k5gw rc://*/ta/man/translate/figs-rquestion אִם־לֹ֣א בָ֭כִיתִי לִ⁠קְשֵׁה־י֑וֹם 1 Job is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “I certainly wept for the difficult of day!” +30:25 j930 rc://*/ta/man/translate/figs-nominaladj לִ⁠קְשֵׁה־י֑וֹם 1 Job is using the adjective phrase **difficult of day** as a noun to mean a certain kind of person. (In this phrase, the word **day** indicates a time, and the possessive form indicates that this time was characterized by difficulty.) Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “for people who were going through difficult times” +30:25 j932 rc://*/ta/man/translate/figs-explicit עָֽגְמָ֥ה נַ֝פְשִׁ֗⁠י לָ⁠אֶבְיֽוֹן 1 Job is suggesting implicitly that since he helped others who were in trouble, it is only fair for him to ask God for help now that he is in trouble himself. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “My soul grieved for the needy, so it is only fair for me to ask you for help now” +30:25 j931 rc://*/ta/man/translate/figs-synecdoche עָֽגְמָ֥ה נַ֝פְשִׁ֗⁠י 1 Job is using one part of himself, his **soul**, to mean all of him in the act of grieving sympathetically. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “I grieved sympathetically” +30:26 j933 rc://*/ta/man/translate/grammar-connect-words-phrases כִּ֤י 1 Job is using the word **For** to introduce the reason why he has been saying that he can legitimately appeal for help. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation: “I can legitimately appeal for help because” +30:26 dxl4 rc://*/ta/man/translate/figs-nominaladj ט֣וֹב & וַ⁠יָּ֣בֹא רָ֑ע 1 Job is using the adjectives **good** and **bad** as nouns to mean certain kinds of things. Your language may use adjectives in the same way. If not, you can translate these words with equivalent phrases. Alternate translation: “for good things … but bad things happened to me instead” +30:26 n1jn rc://*/ta/man/translate/figs-metaphor לְ֝⁠א֗וֹר וַ⁠יָּ֥בֹא אֹֽפֶל 1 Job is speaking as if helpful things were literally **light** and harmful things were literally **darkness**. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “for helpful things, but harmful things happen instead” +30:27 r36u rc://*/ta/man/translate/figs-activepassive מֵעַ֖⁠י רֻתְּח֥וּ וְ⁠לֹא־דָ֗מּוּ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “My innards are boiling and they do not rest” +30:27 j934 rc://*/ta/man/translate/figs-metaphor מֵעַ֖⁠י רֻתְּח֥וּ וְ⁠לֹא־דָ֗מּוּ 1 Job is speaking as if his **innards** have literally **boiled** and that they are literally not taking any opportunity to **rest**. This could mean: (1) that his abdomen continually has a hot, painful sensation because he is very upset and this has affected his digestion. Alternate translation: “My stomach is continually upset” (2) that he continually has feelings, which he is using his **innards** to represent, of anger and frustration. Alternate translation: “I continually feel anger and frustration” +30:27 u2gl rc://*/ta/man/translate/figs-personification קִדְּמֻ֥⁠נִי יְמֵי־עֹֽנִי 1 Job is speaking of the difficult **days** he is experiencing as if they were living things that could **confront** him. Your language may have a similar expression that you can use in your translation. You could also use plain language. Alternate translation: “I am facing day after day of affliction” or “I am experiencing day after day of affliction” +30:28 fj2n rc://*/ta/man/translate/figs-explicit קֹדֵ֣ר הִ֭לַּכְתִּי בְּ⁠לֹ֣א חַמָּ֑ה 1 Job means that his skin disease, **not** the **sun**, has darkened his skin, as he says explicitly in verse 30. The implication is that this darkened skin makes him appear as if he is a manual laborer who works out in the sun. [Song of Songs 1:6](../sng/01/06.md) suggests that in this culture, a person in that situation would be less respected than someone who could employ others to do outdoor work and so did not have sun-darkened skin. You could indicate this in your translation if it would be helpful to your readers. Alternate translation: “My disease-darkened skin makes me appear to be a manual laborer” +30:28 i5gu rc://*/ta/man/translate/figs-explicit קַ֖מְתִּי בַ⁠קָּהָ֣ל אֲשַׁוֵּֽעַ 1 Job may be implicitly indicating a further loss of dignity here. He has had to appeal for help in a public place where people gather. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “I have had to humiliate myself by appealing for help in public” +30:29 f66b rc://*/ta/man/translate/figs-metaphor אָ֭ח הָיִ֣יתִי לְ⁠תַנִּ֑ים וְ֝⁠רֵ֗עַ לִ⁠בְנ֥וֹת יַעֲנָֽה 1 Job is speaking as if he had literally become a **brother** to **jackals** and a **companion** to ostriches. These wild dogs and wild birds live in deserted areas, and Job is suggesting that they are now his only relatives and friends, since he has become an outcast. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “I have become such an outcast that it is as if I live far away from other people” +30:29 j935 rc://*/ta/man/translate/figs-idiom לִ⁠בְנ֥וֹת יַעֲנָֽה 1 In this context, the expression **daughters of** describes creatures that share the qualities of something. The word **clamor** is one possible meaning of an uncertain term that interpreters suggest could also mean “greed” or “the desert.” Whatever the meaning of that term, interpreters agree that the reference is to ostriches, either because they are voracious eaters or because they can make bellowing sounds or because they live in desert areas. Job would be referring to the now-extinct Arabian ostrich, which lived in his area at this time. While the term **daughters** specifically describes female ostriches, it seems that Job has in mind ostriches in general. If your language can refer to this bird or to this kind of bird with a descriptive phrase rather than with a name, you could use that phrase in your translation. You could also use plain language. Alternate translation: “to ostriches” +30:30 j936 rc://*/ta/man/translate/figs-ellipsis ע֭וֹרִ⁠י שָׁחַ֣ר מֵ⁠עָלָ֑⁠י 1 Job is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “My skin has turned black and it is falling off from upon me” +30:30 udu9 rc://*/ta/man/translate/figs-synecdoche וְ⁠עַצְמִ⁠י־חָ֝֗רָה מִנִּי־חֹֽרֶב 1 Job is using one part of himself, a **bone**, to mean all of him in the act of feeling hot. He is likely referring to the **heat** of fever. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and my body is hot with fever” +30:31 qj9s rc://*/ta/man/translate/figs-metonymy וַ⁠יְהִ֣י לְ֭⁠אֵבֶל כִּנֹּרִ֑⁠י וְ֝⁠עֻגָבִ֗⁠י לְ⁠ק֣וֹל בֹּכִֽים 1 Job is using musical instruments, the **harp** and the **flute**, to represent happiness, by association with the way that people play music when they are happy. He is using **mourning** and **the sound of weeping** to represent sorrow, since people mourn and weep when they are sad. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “So while I used to be joyful, now I am very sorrowful” +31:intro leq9 0 # Job 31 General Notes\n\n## Structure and formatting\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry. This chapter is a continuation of Job’s statement and it is directly addressed to Yahweh.\n\nIn this chapter, Job presents his case to Yahweh that he is upright and not guilty of the sins he is being accused of. (See: [[rc://*/tw/dict/bible/kt/righteous]] and [[rc://*/tw/dict/bible/kt/guilt]] and [[rc://*/tw/dict/bible/kt/sin]]) 31:1 ka6e rc://*/ta/man/translate/figs-metaphor I have made a covenant with my eyes 0 Job speaks of making a promise about what he would look at as though his eyes were a person and he made a covenant with them. Alternate translation: “I have made a firm promise about what I will look at” (See also: [[rc://*/ta/man/translate/figs-personification]]) 31:1 af9x rc://*/ta/man/translate/figs-explicit I have made a covenant with my eyes 0 What job promised can be stated clearly. Alternate translation: “I made a promise that I will not look lustfully on a virgin” or “I promised that I will not look lustfully on a virgin” 31:1 sxi9 rc://*/ta/man/translate/figs-rquestion how then should I look with desire on a virgin? 0 Job uses this question to emphasize that he would never break his promise. Alternate translation: “So I certainly will not look with lust at a virgin.” @@ -2311,7 +2414,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 32:21 mi73 neither will I give honorific titles to any man 0 Alternate translation: “neither will I praise any man or give him titles of honor” 32:22 nb65 my Maker 0 This is a name referring to God. Alternate translation: “God who made me” 32:22 i4r2 rc://*/ta/man/translate/figs-euphemism take me away 0 This means that he would destroy him. Alternate translation: “destroy me” -33:intro t7rx 0 # Job 33 General Notes\n\n## Structure and formatting\n\nAccording to Elihu, instead of being punished for his sins, Job is sinning in the midst of these difficulties. This is a continuation of the first of Elihu’s four statements and it is addressed to Job. (See: [[rc://*/tw/dict/bible/kt/sin]] and [[rc://*/tw/dict/bible/kt/testimony]])\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is a poem. This quotation is a continuation of the previous chapter.\n\n## Special concepts in this chapter\n\n### God’s mercy\nWhile Job has been complaining about the lack of justice and response from Yahweh, Elihu shows Job that Yahweh has shown him great mercy along the way. He is still alive because of Yahweh’s mercy. (See: [[rc://*/tw/dict/bible/kt/mercy]]) +33:intro t7rx 0 # Job 33 General Notes\n\n## Structure and formatting\n\nAccording to Elihu, instead of being punished for his sins, Job is sinning in the midst of these difficulties. This is a continuation of the first of Elihu’s four statements and it is addressed to Job. (See: [[rc://*/tw/dict/bible/kt/sin]] and [[rc://*/tw/dict/bible/kt/testimony]])\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry. This quotation is a continuation of the previous chapter.\n\n## Special concepts in this chapter\n\n### God’s mercy\nWhile Job has been complaining about the lack of justice and response from Yahweh, Elihu shows Job that Yahweh has shown him great mercy along the way. He is still alive because of Yahweh’s mercy. (See: [[rc://*/tw/dict/bible/kt/mercy]]) 33:1 m7lu rc://*/ta/man/translate/figs-parallelism hear my speech; listen to all my words 0 These two phrases mean the same thing. Elihu is emphasizing that Job must listen carefully. 33:2 j572 rc://*/ta/man/translate/figs-parallelism I have opened my mouth … my tongue has spoken in my mouth 0 These mean the same thing. Elihu is emphasizing that he is now ready to speak. His “tongue” speaking represents himself speaking. Alternate translation: “I have opened my mouth and I have begun to speak” (See also: [[rc://*/ta/man/translate/figs-metonymy]]) 33:3 u1kk rc://*/ta/man/translate/figs-synecdoche My words come from the uprightness of my heart 0 Here Elihu refers to himself by his “heart” as he speaks of being upright. Alternate translation: “I will speak with uprightness” or “I will speak with complete honesty” @@ -2375,7 +2478,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 33:30 myd4 rc://*/ta/man/translate/figs-activepassive he may be enlightened with the light of life 0 This is an idiom and may be stated in active form. Alternate translation: “he may be happy to still be alive” (See also: [[rc://*/ta/man/translate/figs-idiom]]) 33:31 z1l9 rc://*/ta/man/translate/figs-doublet Pay attention, Job, and listen to me 0 These phrases mean the same thing. Alternate translation: “Listen carefully to me, Job” 33:32 g3l6 rc://*/ta/man/translate/figs-idiom that you are in the right 0 This is an idiom. Alternate translation: “that you are innocent” -34:intro b9ku 0 # Job 34 General Notes\n\n## Structure and formatting\n\nAccording to Elihu, instead of being punished for his sins, Job is sinning in the midst of these difficulties. This is the second of Elihu’s four statements and it is addressed first to Job’s friends and then to Job. (See: [[rc://*/tw/dict/bible/kt/sin]] and [[rc://*/tw/dict/bible/kt/testimony]])\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is a poem. Elihu uses many of Job’s statements against him. His attitude is not too different from Job’s friends.\n\n## Special concepts in this chapter\n\n### Yahweh’s justice\nElihu defends the justice of Yahweh after Job claimed that Yahweh was being unjust. (See: [[rc://*/tw/dict/bible/kt/justice]]) +34:intro b9ku 0 # Job 34 General Notes\n\n## Structure and formatting\n\nAccording to Elihu, instead of being punished for his sins, Job is sinning in the midst of these difficulties. This is the second of Elihu’s four statements and it is addressed first to Job’s friends and then to Job. (See: [[rc://*/tw/dict/bible/kt/sin]] and [[rc://*/tw/dict/bible/kt/testimony]])\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry. Elihu uses many of Job’s statements against him. His attitude is not too different from Job’s friends.\n\n## Special concepts in this chapter\n\n### Yahweh’s justice\nElihu defends the justice of Yahweh after Job claimed that Yahweh was being unjust. (See: [[rc://*/tw/dict/bible/kt/justice]]) 34:1 h9vc Moreover, Elihu 0 Alternate translation: “Then, Elihu” 34:1 yw36 rc://*/ta/man/translate/translate-names Elihu 0 See how you translated this man’s name in [Job 32:2](../32/02.md). 34:2 k8a4 Listen to my words 0 Alternate translation: “Listen to what I say” @@ -2443,7 +2546,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 34:37 jr4v rc://*/ta/man/translate/figs-explicit he adds rebellion 0 This refers to rebellion against God. Alternate translation: “he adds rebellion against God” 34:37 fm5k rc://*/ta/man/translate/figs-explicit he claps his hands in mockery in our midst 0 In this accusation, this means that Job clapped his hands to strengthen his mockery of God. Alternate translation: “he claps his hands as he mocks God in our midst” or “he mocks God right in front of us” (See also: [[rc://*/ta/man/translate/translate-symaction]]) 34:37 g7nc rc://*/ta/man/translate/figs-metaphor he piles up words against God 0 Elihu speaks of “words” as if they were objects, and of speaking many words as if it were piling those objects one on top of the other. Alternate translation: “he speaks many words against God” -35:intro mfr6 0 # Job 35 General Notes\n\n## Structure and formatting\n\nAccording to Elihu, instead of being punished for his sins, Job is sinning in the midst of these difficulties. This is the third of Elihu’s four statements and it is addressed first to Job’s friends and then to Job. (See: [[rc://*/tw/dict/bible/kt/sin]] and [[rc://*/tw/dict/bible/kt/testimony]])\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is a poem. Elihu uses many of Job’s statements against him.\n\n## Important figures of speech in this chapter\n\n### Rhetorical questions\n\nElihu uses many different rhetorical questions in this chapter in order to try to convince Job. These questions help to build Elihu’s argument. (See: [[rc://*/ta/man/translate/figs-rquestion]])\n\n## Other possible translation difficulties in this chapter\n\n### Ironic situation\n\nElihu explains the irony of Job’s claim. He claimed to be righteous and desired Yahweh to intervene. In this chapter, Elihu explains to Job that his claims of righteousness are prideful. This makes him unrighteous. (See: [[rc://*/ta/man/translate/figs-irony]] and [[rc://*/tw/dict/bible/kt/righteous]]) +35:intro mfr6 0 # Job 35 General Notes\n\n## Structure and formatting\n\nAccording to Elihu, instead of being punished for his sins, Job is sinning in the midst of these difficulties. This is the third of Elihu’s four statements and it is addressed first to Job’s friends and then to Job. (See: [[rc://*/tw/dict/bible/kt/sin]] and [[rc://*/tw/dict/bible/kt/testimony]])\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry. Elihu uses many of Job’s statements against him.\n\n## Important figures of speech in this chapter\n\n### Rhetorical questions\n\nElihu uses many different rhetorical questions in this chapter in order to try to convince Job. These questions help to build Elihu’s argument. (See: [[rc://*/ta/man/translate/figs-rquestion]])\n\n## Other possible translation difficulties in this chapter\n\n### Ironic situation\n\nElihu explains the irony of Job’s claim. He claimed to be righteous and desired Yahweh to intervene. In this chapter, Elihu explains to Job that his claims of righteousness are prideful. This makes him unrighteous. (See: [[rc://*/ta/man/translate/figs-irony]] and [[rc://*/tw/dict/bible/kt/righteous]]) 35:2 s9jw rc://*/ta/man/translate/figs-rquestion Do you think this is just & ‘My right before God’? 0 Elihu uses questions to challenge Job. Alternate translation: “You must think you are right … ‘My right before God.’” or “It is not just … ‘My right before God.’” 35:2 yh9l Do you think this is just when you say 0 Alternate translation: “Do you think it is right for you to say” 35:2 g7jg rc://*/ta/man/translate/figs-you Do you think 0 Here “you” is singular and refers to Job. @@ -2468,7 +2571,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 35:15 ub2k Now you say that his anger does not punish, and he does not take even a litte notice of transgression 0 Because Job is saying these things about God that are untrue, it is even less likely that God will answer Job’s prayers. 35:15 kpu8 rc://*/ta/man/translate/figs-metonymy his anger does not punish 0 Here “his anger” is a metonym for “him.” Alternate translation: “he never punishes anyone because he is angry” 35:16 ben3 rc://*/ta/man/translate/figs-metaphor he piles up words without knowledge 0 Elihu speaks of “words” as if they were objects, and of speaking many words as if it were piling those objects one on top of the other. The word “knowledge” can be translated with a verbal phrase. Alternate translation: “he speaks many words without knowing what he is talking about” (See also: [[rc://*/ta/man/translate/figs-abstractnouns]]) -36:intro pp2j 0 # Job 36 General Notes\n\n## Structure and formatting\n\nAccording to Elihu, instead of being punished for his sins, Job is sinning in the midst of these difficulties. This is the last of Elihu’s four statements and it is addressed first to Job’s friends and then to Job. (See: [[rc://*/tw/dict/bible/kt/sin]] and [[rc://*/tw/dict/bible/kt/testimony]])\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is a poem. His attitude is not too different from Job’s friends.\n\n## Special concepts in this chapter\n\n### Yahweh’s justice\nThis chapter focuses on the justice of Yahweh. It is important to remember that justice won’t always come in this life. (See: [[rc://*/tw/dict/bible/kt/justice]]) +36:intro pp2j 0 # Job 36 General Notes\n\n## Structure and formatting\n\nAccording to Elihu, instead of being punished for his sins, Job is sinning in the midst of these difficulties. This is the last of Elihu’s four statements and it is addressed first to Job’s friends and then to Job. (See: [[rc://*/tw/dict/bible/kt/sin]] and [[rc://*/tw/dict/bible/kt/testimony]])\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry. His attitude is not too different from Job’s friends.\n\n## Special concepts in this chapter\n\n### Yahweh’s justice\nThis chapter focuses on the justice of Yahweh. It is important to remember that justice won’t always come in this life. (See: [[rc://*/tw/dict/bible/kt/justice]]) 36:2 h1hx rc://*/ta/man/translate/figs-metaphor I will show you some things 0 Elihu speaks of explaining things to Job as if he were going to show those things to Job. Alternate translation: “I will explain some things to you” 36:3 c3pd rc://*/ta/man/translate/figs-metaphor I will obtain my knowledge from far off 0 Elihu speaks of having knowledge of many different subjects as if it were getting his knowledge from far away places. Alternate translation: “I will show you my great knowledge” 36:3 u4g9 rc://*/ta/man/translate/figs-abstractnouns that righteousness belongs to my Maker 0 Here the word “righteousness” can be translated with an adjective. Alternate translation: “that my Maker is righteous” @@ -2520,7 +2623,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 36:32 tsi9 rc://*/ta/man/translate/figs-metaphor He fills his hands with the lightning 0 Elihu speaks of the lightning that storms cause as if God were holding the lightning in his hand and directing it to strike where he wills. This could mean: (1) that God holds the lightning bolts in his hands in order to throw them, or (2) that God hides the lightning bolts in his hands until he is ready to use them. 36:33 k3qk Its thunder 0 Alternate translation: “The thunder caused by the lightning” or “The thunder” 36:33 se83 hear it is coming 0 Alternate translation: “hear that the storm is coming” -37:intro ccm7 0 # Job 37 General Notes\n\n## Structure and formatting\n\nAccording to Elihu, instead of being punished for his sins, Job is sinning in the midst of these difficulties. This is a continuation of the previous chapter and the last of Elihu’s four statements, and it is addressed first to Job’s friends and then to Job. (See: [[rc://*/tw/dict/bible/kt/sin]] and [[rc://*/tw/dict/bible/kt/testimony]])\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is a poem. His attitude is not too different from Job’s friends.\n\n## Special concepts in this chapter\n\n### Yahweh’s justice\nThis chapter focuses on the justice of Yahweh. It is important to remember that justice won’t always come in this life. (See: [[rc://*/tw/dict/bible/kt/justice]]) +37:intro ccm7 0 # Job 37 General Notes\n\n## Structure and formatting\n\nAccording to Elihu, instead of being punished for his sins, Job is sinning in the midst of these difficulties. This is a continuation of the previous chapter and the last of Elihu’s four statements, and it is addressed first to Job’s friends and then to Job. (See: [[rc://*/tw/dict/bible/kt/sin]] and [[rc://*/tw/dict/bible/kt/testimony]])\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry. His attitude is not too different from Job’s friends.\n\n## Special concepts in this chapter\n\n### Yahweh’s justice\nThis chapter focuses on the justice of Yahweh. It is important to remember that justice won’t always come in this life. (See: [[rc://*/tw/dict/bible/kt/justice]]) 37:1 mup1 rc://*/ta/man/translate/figs-parallelism my heart trembles … it is moved out of its place 0 These two phrases mean basically the same thing and emphasize the intensity of his fear. 37:1 eid2 my heart trembles at this 0 The word “this” refers to the storm in [Job 36:33](../36/33.md). 37:1 nhy8 rc://*/ta/man/translate/figs-metaphor it is moved out of its place 0 Elihu speaks of his heart beating violently as if it were to jump out of his chest. Alternate translation: “it moves out of its place” or “it beats violently” (See also: [[rc://*/ta/man/translate/figs-activepassive]]) @@ -2560,7 +2663,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 37:22 l64j rc://*/ta/man/translate/figs-metaphor over God is fearsome majesty 0 The word “fearsome” means that it causes fear. Elihu speaks of God’s majesty as if it were something that rests upon God. Alternate translation: “God’s majesty causes people to fear” 37:23 c4sd rc://*/ta/man/translate/figs-metaphor we cannot find him 0 This could mean: (1) “we cannot approach him” or (2) this is a metaphor in which Elihu speaks of a person’s being unable to fully understand God as if he could not find God. Alternate translation: “we cannot comprehend him” 37:24 n2pv rc://*/ta/man/translate/figs-metonymy those who are wise in their own minds 0 Here “minds” represents the person’s thoughts. Alternate translation: “those who are wise in their own thinking” or “those who consider themselves to be wise” -38:intro bs8p 0 # Job 38 General Notes\n\n## Structure and formatting\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is a poem. Yahweh finally speaks in this chapter.\n\n## Special concepts in this chapter\n\n### Yahweh’s greatness\nYahweh is far greater than any man. He is the creator of the earth, and his ways will not always be understood by men because their knowledge is always limited.\n\n## Important figures of speech in this chapter\n\n### Rhetorical questions\n\nYahweh uses a series of rhetorical questions in this chapter in order to defend his character. (See: [[rc://*/ta/man/translate/figs-rquestion]]) +38:intro bs8p 0 # Job 38 General Notes\n\n## Structure and formatting\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry. Yahweh finally speaks in this chapter.\n\n## Special concepts in this chapter\n\n### Yahweh’s greatness\nYahweh is far greater than any man. He is the creator of the earth, and his ways will not always be understood by men because their knowledge is always limited.\n\n## Important figures of speech in this chapter\n\n### Rhetorical questions\n\nYahweh uses a series of rhetorical questions in this chapter in order to defend his character. (See: [[rc://*/ta/man/translate/figs-rquestion]]) 38:1 b53y Then Yahweh called 0 Here, the word “then” marks the beginning of a new part of the book. See if your language has a similar way to introduce a new scene. Alternate translation: “After all that had happened, Yahweh called. 38:1 zh2u called to Job 0 Alternate translation: “answered Job” or “responded to Job” 38:1 zk13 out of a fierce storm 0 Alternate translation: “from a powerful storm” @@ -2725,7 +2828,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 38:41 y9ey rc://*/ta/man/translate/figs-explicit cry out to God 0 The implied information is that the ravens are crying out for food. Alternate translation: “cry to God for help” or “cry out for God to give them food” 38:41 nde9 stagger about 0 This means to walk around in an unsteady way. 38:41 i8kr for lack of food 0 Alternate translation: “because they have no food” or “because they have nothing to eat” -39:intro l9e1 0 # Job 39 General Notes\n\n## Structure and formatting\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is a poem. Yahweh continues to speak in this chapter.\n\n## Special concepts in this chapter\n\n### Yahweh’s greatness\nYahweh is far greater than any man. He is the creator of the earth, and his ways will not always be understood by men because their knowledge is always limited. Since Job cannot understand creation, he cannot truly understand Yahweh.\n\n## Important figures of speech in this chapter\n\n### Rhetorical questions\n\nYahweh uses a series of rhetorical questions in this chapter in order to defend his character. Many of these questions focus on nature because Yahweh is the creator of the heavens and the earth. (See: [[rc://*/ta/man/translate/figs-rquestion]] and [[rc://*/tw/dict/bible/kt/heaven]]) +39:intro l9e1 0 # Job 39 General Notes\n\n## Structure and formatting\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry. Yahweh continues to speak in this chapter.\n\n## Special concepts in this chapter\n\n### Yahweh’s greatness\nYahweh is far greater than any man. He is the creator of the earth, and his ways will not always be understood by men because their knowledge is always limited. Since Job cannot understand creation, he cannot truly understand Yahweh.\n\n## Important figures of speech in this chapter\n\n### Rhetorical questions\n\nYahweh uses a series of rhetorical questions in this chapter in order to defend his character. Many of these questions focus on nature because Yahweh is the creator of the heavens and the earth. (See: [[rc://*/ta/man/translate/figs-rquestion]] and [[rc://*/tw/dict/bible/kt/heaven]]) 39:1 b1wa rc://*/ta/man/translate/figs-rquestion 0 # General Information:\n\nYahweh uses four questions to emphasize that he is greater than Job because Yahweh takes care of the wild mountain goats and deer and Job does not. 39:1 sw6i Connecting Statement: 0 # Connecting Statement:\n\nYahweh continues to challenge Job. 39:1 m8kw rc://*/ta/man/translate/figs-rquestion Do you know at what time … bear their young? 0 If it would be helpful in your language, you could express this question as a statement. Alternate translation: “Surely you do not know when … bear their young!” From 047e0aafc644b1a858ee291a142d434538732d52 Mon Sep 17 00:00:00 2001 From: Richard Mahn Date: Fri, 4 Aug 2023 23:08:08 +0000 Subject: [PATCH 039/127] Update 'manifest.yaml' --- manifest.yaml | 12 ++++++------ 1 file changed, 6 insertions(+), 6 deletions(-) diff --git a/manifest.yaml b/manifest.yaml index 1b9ba0a859..a773a775e2 100644 --- a/manifest.yaml +++ b/manifest.yaml @@ -380,13 +380,13 @@ dublin_core: modified: '2023-07-25' publisher: unfoldingWord relation: - - en/ult?v=45 - - en/ust?v=44 + - en/ult?v=48 + - en/ust?v=47 - hbo/uhb?v=2.1.30 - - el-x-koine/ugnt?v=0.30 - - en/ta?v=36 - - en/tq?v=42 - - en/tw?v=40 + - el-x-koine/ugnt?v=0.32 + - en/ta?v=39 + - en/tq?v=45 + - en/tw?v=43 rights: CC BY-SA 4.0 source: - identifier: tn From cf48463e78a6e42b8f26686dca6d820c73854cf6 Mon Sep 17 00:00:00 2001 From: tracypreslar Date: Sun, 6 Aug 2023 20:25:15 +0000 Subject: [PATCH 040/127] Merge tracypreslar-tc-create-1 into master by tracypreslar (#3436) --- tn_DEU.tsv | 81 +++++++++++++++++++++++++----------------------------- 1 file changed, 37 insertions(+), 44 deletions(-) diff --git a/tn_DEU.tsv b/tn_DEU.tsv index cb328d5e2b..9b256fe4b5 100644 --- a/tn_DEU.tsv +++ b/tn_DEU.tsv @@ -713,23 +713,22 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 5:33 mteg rc://*/ta/man/translate/figs-metaphor בְּ⁠כָל־הַ⁠דֶּ֗רֶךְ אֲשֶׁ֨ר צִוָּ֜ה יְהוָ֧ה אֱלֹהֵי⁠כֶ֛ם אֶתְ⁠כֶ֖ם תֵּלֵ֑כוּ 1 Here Moses is speaking of commandments as if they were a road and as if obeying commandments was like walking on the road. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “All the commandments that Yahweh your God has commanded you, you shall obey” 5:33 sc79 rc://*/ta/man/translate/grammar-connect-logic-goal לְמַ֤עַן 1 Here, **so that** marks the benefits of living a good, long life as the goal or purpose of obeying Yahweh. Use a connector in your language that makes it clear that this is the purpose. Alternate translation: “in such a way that” 5:33 gk5o rc://*/ta/man/translate/figs-metaphor וְ⁠הַאֲרַכְתֶּ֣ם יָמִ֔ים בָּ⁠אָ֖רֶץ 1 The implication is that if the Israelites obey Yahweh, they will **prolong** the **days** when they live **in the land**. Moses is speaking of time as if it were an experience that one could **prolong**. You could include this information if it would be helpful for your readers. See how you translated this concept in [4:26](../04/26.md). Alternate translation: “and for many generations you might live in the land" \n\n -6:intro q4y8 0 # Deuteronomy 6 General Notes\n\n## Outline\n- vv. 1-9: The great commandment\n- vv. 6-25: Warnings against disobedience\n\n## Special concepts in this chapter\n\n### Yahweh’s blessings\nYahweh’s continued blessing of the people of Israel is dependent upon the people’s obedience to the law of Moses. (See: [[rc://*/tw/dict/bible/kt/bless]] and [[rc://*/tw/dict/bible/kt/lawofmoses]])\n\n### The Shema\nVerses 6-9 are known as The Shema in Judaism. They are an important foundation of Judaism. Jesus identifies the Shema as the greatest commandment in [Mark 12:28-29](Mrk/12/28.md).\n\n\n### Writing Yahweh’s Words on One’s Arms, Forehead, and Doorposts\n\n[Verses 8-9](../06/08.md) command the Israelites to always remember Yahweh’s words. There are different understandings of these commands. Some Jewish traditions interpret these verses as meaning that the Israelites should physically write copies of the law. Others believe that the command is to memorize and cherish the law. Translators should be careful to translate the passage as it is, without implying one interpration or the other in their translation.\n\n\n## Other Translation Issues in This Chapter\n\n### Metaphors\n\nThere are many metaphors in this chapter. These metaphors describe the greatness of the Promised Land the wholehearted worship that is completely dedicated to Yahweh. (See: [[rc://*/ta/man/translate/figs-metaphor]] and [[rc://*/tw/dict/bible/kt/promisedland]])\n\n### Words for the Law\n- statutes\n- ordinances\n- judgments\nMoses uses different words to refer to the law that Yahweh commanded the Israelites. It is unclear what the differences are between these terms. If your language has different terms for the law, you could use them here to differentiate between the different Hebrew words. (See: [[rc://*/ta/man/translate/translate-unknown]])\n\n### Pronouns\n\nMoses is speaking to the Israelites who are alive. The pronoun **you** and **your** are singular here unless otherwise noted. (See: [[rc://*/ta/man/translate/figs-youcrowd]]) -6:1 it53 הַ⁠מִּצְוָ֗ה הַֽ⁠חֻקִּים֙ וְ⁠הַ⁠מִּשְׁפָּטִ֔ים 1 See how you translated these terms for the law in [5:31](../05/31.md). -6:1 h4en rc://*/ta/man/translate/figs-youplural אֱלֹהֵי⁠כֶ֖ם & אֶתְ⁠כֶ֑ם & אַתֶּ֛ם 1 The pronouns **you** and **your** are plural in this verse. Moses is speaking to all the Israelites, so use the plural form in your translation if your language marks that distinction. +6:intro q4y8 0 # Deuteronomy 6 General Notes\n\n## Outline\n- vv. 1-9: The great commandment\n- vv. 6-25: Warnings against disobedience\n\n## Special concepts in this chapter\n\n### Yahweh’s blessings\nYahweh’s continued blessing of the people of Israel is dependent upon the people’s obedience to the law of Moses. (See: [[rc://*/tw/dict/bible/kt/bless]] and [[rc://*/tw/dict/bible/kt/lawofmoses]])\n\n### The Shema\nVerses 6-9 are known as The Shema in Judaism. They are an important foundation of Judaism. Jesus identifies the Shema as the greatest commandment in [Mark 12:28-29](Mrk/12/28.md).\n\n### Writing Yahweh’s Words on One’s Arms, Forehead, and Doorposts\n\n[Verses 8-9](../06/08.md) command the Israelites to always remember Yahweh’s words. There are different understandings of these commands. Some Jewish traditions interpret these verses as meaning that the Israelites should physically write copies of the law. Others believe that the command is to memorize and cherish the law. Translators should be careful to translate the passage as it is, without implying one interpration or the other in their translation.\n\n## Other Translation Issues in This Chapter\n\n### Metaphors\n\nThere are many metaphors in this chapter. These metaphors describe the greatness of the Promised Land the wholehearted worship that is completely dedicated to Yahweh. (See: [[rc://*/ta/man/translate/figs-metaphor]] and [[rc://*/tw/dict/bible/kt/promisedland]])\n\n### Words for the Law\n- statutes\n- ordinances\n- judgments\nMoses uses different words to refer to the law that Yahweh commanded the Israelites. It is unclear what the differences are between these terms. If your language has different terms for the law, you could use them here to differentiate between the different Hebrew words. (See: [[rc://*/ta/man/translate/translate-unknown]])\n\n### Pronouns\n\nMoses is speaking to all the Israelites who are alive. The pronoun **you** and **your** are singular here unless otherwise noted. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. (See: [[rc://*/ta/man/translate/figs-youcrowd]]) +6:1 it53 rc://*/ta/man/translate/translate-unknown הַ⁠מִּצְוָ֗ה הַֽ⁠חֻקִּים֙ וְ⁠הַ⁠מִּשְׁפָּטִ֔ים 1 See how you translated these terms for the law in [5:31](../05/31.md). +6:1 h4en rc://*/ta/man/translate/figs-yousingular אֱלֹהֵי⁠כֶ֖ם & אֶתְ⁠כֶ֑ם & אַתֶּ֛ם 1 The pronouns **you** and **your** are plural in this verse. Moses is speaking to all the Israelites, so use the plural form in your translation if your language marks that distinction. 6:1 kdbb rc://*/ta/man/translate/figs-ellipsis צִוָּ֛ה 1 Moses is leaving out some of the words that in many languages a sentence would need in order to be complete. The fact that Yahweh commanded Moses is implied by the events which Moses described in the previous chapter. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “has commanded me” 6:1 z6zb rc://*/ta/man/translate/figs-explicitinfo בָּ⁠אָ֔רֶץ אֲשֶׁ֥ר אַתֶּ֛ם עֹבְרִ֥ים שָׁ֖מָּ⁠ה לְ⁠רִשְׁתָּֽ⁠הּ 1 The expression **the land which you are going over to possess it** contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. Alternate translation: “in the land you are going over to possess” -6:1 ymp9 rc://*/ta/man/translate/figs-explicit עֹבְרִ֥ים שָׁ֖מָּ⁠ה 1 The implication is that the Israelites must cross the Jordan River in order to go to the land. You could include this information if that would be helpful to your readers. Alternate translation: “are going over to the other side of the Jordan River” -6:2 l6ps rc://*/ta/man/translate/grammar-connect-logic-goal לְמַ֨עַן & וּ⁠לְמַ֖עַן 1 Here, **so that** marks fearing Yahweh, obeying him, and living a long life as the goal or purpose of Moses teaching the Israelites the commandments. Use a connector in your language that makes it clear that this is the purpose. -6:2 fpdo rc://*/ta/man/translate/figs-youcrowd תִּירָ֜א & אֱלֹהֶ֗י⁠ךָ & מְצַוֶּ⁠ךָ֒ אַתָּה֙ וּ⁠בִנְ⁠ךָ֣ וּ⁠בֶן־בִּנְ⁠ךָ֔ & חַיֶּ֑י⁠ךָ & יָמֶֽי⁠ךָ 1 Even though Moses is speaking to all the Israelites, **you** and **your** are singular in this verse and in the following verses. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. See chapter introduction for more information. -6:2 uxdk rc://*/ta/man/translate/grammar-collectivenouns אַתָּה֙ וּ⁠בִנְ⁠ךָ֣ וּ⁠בֶן־בִּנְ⁠ךָ֔ כֹּ֖ל יְמֵ֣י חַיֶּ֑י⁠ךָ 1 In this verse, the words **son** and **life** are singular in form, but it refers to all Israelites and their descendants as a group, regardless of gender. If it would be helpful in your language, you could say this plainly. Alternate translation: “all of you and your offspring, all the days of your lives” -6:2 i3ku rc://*/ta/man/translate/figs-metaphor יַאֲרִכֻ֥⁠ן יָמֶֽי⁠ךָ 1 The implication is that, if the Israelites obey Yahweh, they will **prolong** the **days** when they live on the land. Moses is speaking of time as if it was a physical substance that one could **prolong**. You could include this information if it would be helpful for your readers. See how you translated this concept in [4:26](../04/26.md). Alternate translation: “you will live in the land for many generations” +6:1 ymp9 rc://*/ta/man/translate/figs-explicit עֹבְרִ֥ים שָׁ֖מָּ⁠ה 1 The implication is that the Israelites must cross the Jordan River in order to go to the land. You could include this information if that would be helpful to your readers. Alternate translation: “are crossing over the Jordan River” +6:2 l6ps rc://*/ta/man/translate/grammar-connect-logic-goal לְמַ֨עַן & וּ⁠לְמַ֖עַן 1 Here, **so that** marks what follows as the goal or purpose of what came before. Use a connector in your language that makes it clear that this is the purpose. +6:2 fpdo rc://*/ta/man/translate/figs-youcrowd תִּירָ֜א & אֱלֹהֶ֗י⁠ךָ & מְצַוֶּ⁠ךָ֒ אַתָּה֙ וּ⁠בִנְ⁠ךָ֣ וּ⁠בֶן־בִּנְ⁠ךָ֔ & חַיֶּ֑י⁠ךָ & יָמֶֽי⁠ךָ 1 Even though Moses is speaking to all the Israelites, **you** and **your** are singular in this verse. See [chapter introduction](../06/intro.md) for more information on translating **you**. +6:2 uxdk rc://*/ta/man/translate/grammar-collectivenouns אַתָּה֙ וּ⁠בִנְ⁠ךָ֣ וּ⁠בֶן־בִּנְ⁠ךָ֔ כֹּ֖ל יְמֵ֣י חַיֶּ֑י⁠ךָ 1 In this verse, the words **son** and **life** are singular in form, but refer to all Israelites and their descendants as a group. If it would be helpful in your language, you could say this plainly. Alternate translation: “all of you and your offspring, all the days of your lives” +6:2 i3ku rc://*/ta/man/translate/figs-metaphor יַאֲרִכֻ֥⁠ן יָמֶֽי⁠ךָ 1 The implication is that, if the Israelites obey Yahweh, they will live long lives. Yahweh will**prolong** the **days** of their lives. You could include this information if it would be helpful for your readers. See how you translated this concept in [4:26](../04/26.md). Alternate translation: “you might have long lives” 6:2 uugi rc://*/ta/man/translate/figs-activepassive יַאֲרִכֻ֥⁠ן יָמֶֽי⁠ךָ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “you will prolong your days” -6:3 jl47 rc://*/ta/man/translate/figs-you וְ⁠שָׁמַעְתָּ֤ & וְ⁠שָׁמַרְתָּ֣ & לְ⁠ךָ֔ & אֲבֹתֶ֨י⁠ךָ֙ & לָ֔⁠ךְ 1 Even though Moses is speaking to a group of people, **you** and **your** are singular here. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. 6:3 ppv0 rc://*/ta/man/translate/figs-metonymy יִשְׂרָאֵל֙ 1 Here, **Israel** represents the people of Israel. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “Israelites” 6:3 mv7p rc://*/ta/man/translate/figs-declarative וְ⁠שָׁמַעְתָּ֤ & וְ⁠שָׁמַרְתָּ֣ לַ⁠עֲשׂ֔וֹת 1 See the [book introduction](../front/intro.md) for more infromation about translating **shall**. Alternate translation: “And listen … and carefully do” 6:3 hcz1 rc://*/ta/man/translate/figs-ellipsis לַ⁠עֲשׂ֔וֹת 1 Moses is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “do them” -6:3 b1v4 rc://*/ta/man/translate/grammar-connect-logic-goal אֲשֶׁר֙ & וַ⁠אֲשֶׁ֥ר 1 Here, **that** marks a good life and a large nation as the goal or purpose of obeying Yahweh. Use a connector in your language that makes it clear that this is the purpose. -6:3 bqv9 rc://*/ta/man/translate/figs-explicit תִּרְבּ֖וּ⁠ן מְאֹ֑ד 1 The implication is that the number of Israelites will **multiply** through births. You could include this information if that would be helpful to your readers. Alternate translation: “your population will greatly increase” +6:3 b1v4 rc://*/ta/man/translate/grammar-connect-logic-goal אֲשֶׁר֙ & וַ⁠אֲשֶׁ֥ר 1 Here, **that** marks what comes after as the goal or purpose of what came before. Use a connector in your language that makes it clear that this is the purpose. +6:3 bqv9 rc://*/ta/man/translate/figs-explicit תִּרְבּ֖וּ⁠ן מְאֹ֑ד 1 The implication is that the number of Israelites will **multiply** by births. You could include this information if that would be helpful to your readers. Alternate translation: “your population will greatly increase” 6:3 zh48 rc://*/ta/man/translate/figs-metaphor אֲבֹתֶ֨י⁠ךָ֙ 1 Moses is using the term **fathers** to mean “ancestors.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “your forefathers” 6:3 xmxv rc://*/ta/man/translate/figs-explicit דִּבֶּ֨ר 1 The implication is that what Yahweh will make sure that what he **spoke* will happen. You could include this information if that would be helpful to your readers. Alternate translation: “told you he would do” 6:3 t77l rc://*/ta/man/translate/figs-idiom אֶ֛רֶץ זָבַ֥ת חָלָ֖ב וּ⁠דְבָֽשׁ 1 Here, **a land flowing with milk and honey** is an idiom that means “a very fertile land.” The word **milk* means that much cattle can survive there and produce **milk**. The word **honey** means that crops grow well there, so bees can produce **honey**. If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “in a rich and fertile land” or “in a land good for cattle and crops”\n @@ -742,10 +741,8 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 6:7 o48j rc://*/ta/man/translate/figs-metaphor לְ⁠בָנֶ֔י⁠ךָ 1 Here, **sons** means “descendants.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to your descendants” 6:7 n6gu rc://*/ta/man/translate/figs-merism בְּ⁠שִׁבְתְּ⁠ךָ֤ בְּ⁠בֵיתֶ֨⁠ךָ֙ וּ⁠בְ⁠לֶכְתְּ⁠ךָ֣ בַ⁠דֶּ֔רֶךְ 1 Here, Moses is referring to every place an Israelite would go in daily life by naming the parts that are at the extreme ends of it. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “wherever you are” 6:7 lh92 rc://*/ta/man/translate/figs-merism וּֽ⁠בְ⁠שָׁכְבְּ⁠ךָ֖ וּ⁠בְ⁠קוּמֶֽ⁠ךָ 1 Here, Moses is referring to all activities of daily life by naming the parts that are at the extreme ends of it. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and whatever you are doing” -6:8-9 hckl rc://*/ta/man/translate/figs-metaphor וּ⁠קְשַׁרְתָּ֥⁠ם לְ⁠א֖וֹת עַל־יָדֶ֑⁠ךָ וְ⁠הָי֥וּ לְ⁠טֹטָפֹ֖ת בֵּ֥ין עֵינֶֽי⁠ךָ & וּ⁠כְתַבְתָּ֛⁠ם עַל־מְזוּזֹ֥ת בֵּיתֶ֖⁠ךָ וּ⁠בִ⁠שְׁעָרֶֽי⁠ךָ 1 These verses could mean that the law was so important to remember that (1) Moses wanted the Israelites to physically write copies of the law. (2) Moses wanted the Israelites to remember the law, as if the law was written on their **hand**, between their **eyes**, their **doorposts**, and **gates**. Alternate translation: “And you shall know the law so well that it was as if you tied them as a sign on your hand. And it will be as if they are frontlets between your eyes, and as if they were written on the doorposts of your house and on your gates.” -6:8 ionm rc://*/ta/man/translate/figs-explicit וּ⁠קְשַׁרְתָּ֥⁠ם לְ⁠א֖וֹת עַל־יָדֶ֑⁠ךָ 1 The implication is that Moses wants the Israelites to always have with them a reminder of Yahweh’s laws. The Israelites could write copies of the law small enough to **tie** around their **hand** as a **sign**. You could include this information if that would be helpful to your readers. Alternate translation: “And you shall copy the laws and tie them as a sign on your hand to help you remember them” +6:8-9 hckl rc://*/ta/man/translate/figs-metaphor וּ⁠קְשַׁרְתָּ֥⁠ם לְ⁠א֖וֹת עַל־יָדֶ֑⁠ךָ וְ⁠הָי֥וּ לְ⁠טֹטָפֹ֖ת בֵּ֥ין עֵינֶֽי⁠ךָ & וּ⁠כְתַבְתָּ֛⁠ם עַל־מְזוּזֹ֥ת בֵּיתֶ֖⁠ךָ וּ⁠בִ⁠שְׁעָרֶֽי⁠ךָ 1 The law was so important to remember that Moses wanted the Israelites to remember the law, as if the law were written on their **hand**, between their **eyes**, on their **doorposts**, and on their **gates**. Alternate translation: “And you shall know the law so well that it was as if you tied them as a sign on your hand. And it will be as if they are frontlets between your eyes, and as if they were written on the doorposts of your house and on your gates.” 6:8 s5w5 rc://*/ta/man/translate/translate-unknown לְ⁠טֹטָפֹ֖ת 1 A **frontlet** is a type of decorative accessory, often used as a symbol of commitment, worn around the head. If your readers would not be familiar with this type of headwear, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “as a symbolic headband” -6:8 no30 rc://*/ta/man/translate/figs-explicit בֵּ֥ין עֵינֶֽי⁠ךָ 1 The implication is that Moses wanted the Israelites to have the law on their foreheads. You could include this information if that would be helpful to your readers. Alternate translation: “on your forehead” 6:9 ksz9 rc://*/ta/man/translate/figs-explicit וּ⁠בִ⁠שְׁעָרֶֽי⁠ךָ 1 Here the word **gates** refer to city gates. In those days, homes did not have gates, so we know that Moses is referring to city gates. You could include this information if that would be helpful to your readers. Alternate translation: “and on the gates of your city” 6:10 ibu0 rc://*/ta/man/translate/figs-infostructure וְ⁠הָיָ֞ה כִּ֥י יְבִיאֲ⁠ךָ֣ ׀ יְהוָ֣ה אֱלֹהֶ֗י⁠ךָ אֶל־הָ⁠אָ֜רֶץ אֲשֶׁ֨ר נִשְׁבַּ֧ע לַ⁠אֲבֹתֶ֛י⁠ךָ לְ⁠אַבְרָהָ֛ם לְ⁠יִצְחָ֥ק וּֽ⁠לְ⁠יַעֲקֹ֖ב לָ֣⁠תֶת לָ֑⁠ךְ עָרִ֛ים גְּדֹלֹ֥ת וְ⁠טֹבֹ֖ת אֲשֶׁ֥ר לֹא־בָנִֽיתָ 1 If it would be more natural in your language, you could change the order of the clauses in this verse for clarity. Alternate translation: “Yahweh your God swore to your fathers, to Abraham, to Isaac, and to Jacob, that he would give to you the land. And it will happen that he will bring you into the land: This land has large and good cities that you did not build” 6:10 gu32 rc://*/ta/man/translate/writing-newevent וְ⁠הָיָ֞ה 1 Moses is using the word translated **And it will happen** to introduce a new topic in his speech. Use a word, phrase, or other method in your language that is natural for introducing a new topic. Alternate translation: “Now, note” @@ -1239,7 +1236,6 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 11:7 z5cl rc://*/ta/man/translate/figs-synecdoche עֵֽינֵי⁠כֶם֙ 1 Here **eyes** represents the whole person in the act of seeing. If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: “you yourselves” 11:7 owqy rc://*/ta/man/translate/figs-infostructure אֶת־כָּל־מַעֲשֵׂ֥ה יְהוָ֖ה הַ⁠גָּדֹ֑ל אֲשֶׁ֖ר עָשָֽׂה 1 If it would be more natural in your language, you could change the phrasing. Alternate translation: “all the great work that Yahweh did” 11:7 pud2 rc://*/ta/man/translate/figs-explicit מַעֲשֵׂ֥ה יְהוָ֖ה הַ⁠גָּדֹ֑ל 1 The term **great work** refers to all the miracles and other deeds that Yahweh did using his great power. You could include this information if that would be helpful to your readers. Alternate translation: “the wonders of Yahweh” -11:8 in5y rc://*/ta/man/translate/figs-declarative וּ⁠שְׁמַרְתֶּם֙ 1 Moses is using the form **you shall** to give an instruction or command. If it would be helpful in your language, you could translate these words using a command or instruction form. Alternate translation: “And keep” 11:8 o97u rc://*/ta/man/translate/grammar-connect-logic-goal לְמַ֣עַן 1 Here, **so that** marks what comes after it as the goal or purpose of what comes before it. Use a connector in your language that makes it clear that this is the purpose. 11:8 a2nh rc://*/ta/man/translate/figs-hendiadys תֶּחֶזְק֗וּ וּ⁠בָאתֶם֙ 1 The two words **be strong** and **go in** express a single idea. The word **be strong** tells how they will be able to go in and conquer the land. If it would be more natural in your language, you could express this meaning in a different way. Alternate translation: “you may be strong enough to go in” 11:8 ppnc rc://*/ta/man/translate/figs-go וּ⁠בָאתֶם֙ 1 In a context such as this, your language might say “come” instead of **go**. Alternate translation: “and come in” @@ -1273,12 +1269,10 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 11:17 om98 rc://*/ta/man/translate/figs-metonymy אַף 1 Here, **nose** represents anger. If it would be helpful in your language, you could use a body part from your language that is associated with anger or state the meaning plainly. Alternate translation: “the anger of” 11:17 x9gt rc://*/ta/man/translate/grammar-connect-words-phrases וְ⁠עָצַ֤ר אֶת־הַ⁠שָּׁמַ֨יִם֙ וְ⁠לֹֽא־יִהְיֶ֣ה מָטָ֔ר וְ⁠הָ֣⁠אֲדָמָ֔ה לֹ֥א תִתֵּ֖ן אֶת־יְבוּלָ֑⁠הּ וַ⁠אֲבַדְתֶּ֣ם מְהֵרָ֗ה מֵ⁠עַל֙ הָ⁠אָ֣רֶץ הַ⁠טֹּבָ֔ה 1 Moses is describing a chain of events that will happen as the result of disobedience. If there is no rain, then the crops will not grow. If the crops do not grow, then the people will die from starvation. If the connection between these statements is unclear, you may want to use connecting words to show the cause and effect relationships. Alternate translation: “And he will restrain the heavens so there will be no rain, then the land will not give its fruit, then you will perish quickly from off the good land” 11:17 a2a4 rc://*/ta/man/translate/figs-explicit וְ⁠עָצַ֤ר אֶת־הַ⁠שָּׁמַ֨יִם֙ וְ⁠לֹֽא־יִהְיֶ֣ה מָטָ֔ר 1 The implication is that Yahweh will keep the rain from falling from the sky. You could include this information if that would be helpful to your readers. Alternate translation: “And he will not let rain fall” -11:18-20 wma6 rc://*/ta/man/translate/figs-metaphor וּ⁠קְשַׁרְתֶּ֨ם אֹתָ֤⁠ם לְ⁠אוֹת֙ עַל־יֶדְ⁠כֶ֔ם וְ⁠הָי֥וּ לְ⁠טוֹטָפֹ֖ת בֵּ֥ין עֵינֵי⁠כֶֽם & וּ⁠כְתַבְתָּ֛⁠ם עַל־מְזוּז֥וֹת בֵּיתֶ֖⁠ךָ וּ⁠בִ⁠שְׁעָרֶֽי⁠ךָ 1 These verses could mean that the law was so important to remember that (1) Moses wanted the Israelites to physically write copies of the law. (2) Moses wanted the Israelites to remember the law, as if the law was written on their hand, between their eyes, their doorposts, and gates. See how you translated this in [6:8-9](../06/08.md). -11:18 bvp7 rc://*/ta/man/translate/figs-declarative וְ⁠שַׂמְתֶּם֙ & וּ⁠קְשַׁרְתֶּ֨ם 1 Moses is using the form **you shall** to give an instruction or command. If it would be helpful in your language, you could translate these words using a command or instruction form. Alternate translation: “And place … and bind” 11:18 q8ih rc://*/ta/man/translate/figs-metaphor וְ⁠שַׂמְתֶּם֙ אֶת־דְּבָרַ֣⁠י אֵ֔לֶּה עַל־לְבַבְ⁠כֶ֖ם וְ⁠עַֽל־נַפְשְׁ⁠כֶ֑ם 1 Moses is speaking as if **words** were objects and as if a person’s **heart** and **soul** were a container that one could place words into. Moses means that he wants the Israelites to remember and cherish Yahweh’s commands. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “And you shall cherish these words of mine in your heart and in your soul” 11:18 c5kb rc://*/ta/man/translate/figs-metonymy אֶת־דְּבָרַ֣⁠י אֵ֔לֶּה 1 Here, **words** represents Yahweh’s commands which Moses is repeating to the Israelites. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “these commands from Yahweh” +11:18-20 wma6 rc://*/ta/man/translate/figs-metaphor וּ⁠קְשַׁרְתֶּ֨ם אֹתָ֤⁠ם לְ⁠אוֹת֙ עַל־יֶדְ⁠כֶ֔ם וְ⁠הָי֥וּ לְ⁠טוֹטָפֹ֖ת בֵּ֥ין עֵינֵי⁠כֶֽם & וּ⁠כְתַבְתָּ֛⁠ם עַל־מְזוּז֥וֹת בֵּיתֶ֖⁠ךָ וּ⁠בִ⁠שְׁעָרֶֽי⁠ךָ 1 The law was so important to remember that Moses wanted the Israelites to remember the law, as if the law were on their hand, between their eyes, on their doorposts, and on their gates. See how you translated this in [6:8-9](../06/08.md). 11:18 i4pl rc://*/ta/man/translate/figs-metonymy עַל־לְבַבְ⁠כֶ֖ם וְ⁠עַֽל־נַפְשְׁ⁠כֶ֑ם 1 Here, heart and soul could be: (1) terms that both refer to a person’s inner being that are used together for emphasis. Alternate translation: “on all your inner being” (2) terms that refer to different aspects of a person’s inner being. Alternate translation: “on all your being and on all your person” -11:18 gj3r rc://*/ta/man/translate/figs-metonymy וּ⁠קְשַׁרְתֶּ֨ם אֹתָ֤⁠ם לְ⁠אוֹת֙ עַל־יֶדְ⁠כֶ֔ם וְ⁠הָי֥וּ לְ⁠טוֹטָפֹ֖ת בֵּ֥ין עֵינֵי⁠כֶֽם 1 The implication is that Moses wants the Israelites to always have with them a reminder of Yahweh’s laws. The Israelites could write copies of the law small enough to tie around their hand as a sign. You could include this information if that would be helpful to your readers. See how you translated this in [6:8](..06/08.md). 11:18 d4s2 rc://*/ta/man/translate/translate-unknown לְ⁠טוֹטָפֹ֖ת 1 A **frontlet** is a type of decorative accessory, often used as a symbol of commitment, worn around the head. If your readers would not be familiar with this type of headwear, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “as a symbolic headband” 11:18 xfgl rc://*/ta/man/translate/figs-metonymy בֵּ֥ין עֵינֵי⁠כֶֽם 1 Here, the phrase **between your eyes** refers to the forehead. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “above your brow” 11:19 bkgt rc://*/ta/man/translate/figs-metaphor אֶת־בְּנֵי⁠כֶ֖ם 1 Here, **sons** means “children.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to your offspring” @@ -1296,32 +1290,31 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 11:22 xgm5 rc://*/ta/man/translate/figs-explicitinfo אָנֹכִ֛י מְצַוֶּ֥ה אֶתְ⁠כֶ֖ם לַ⁠עֲשֹׂתָ֑⁠הּ 1 The expression **I am commanding you to do them** contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. Alternate translation: “I am commanding you to do” 11:22 bh45 rc://*/ta/man/translate/figs-metaphor לָ⁠לֶ֥כֶת בְּ⁠כָל־דְּרָכָ֖י⁠ו 1 Here, **walk in all his ways** means “obey him.” Moses is speaking of Yahweh if people were physically walking in his footsteps. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to obey him” 11:22 e7rk rc://*/ta/man/translate/figs-metaphor וּ⁠לְ⁠דָבְקָה־בֽ⁠וֹ 1 Here Moses is speaking of having a good relationship with Yahweh as if a person were physically clinging to him. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and with him you shall maintain a good relationship” -11:23 zr2c rc://*/ta/man/translate/figs-metonymy all these nations from before you, and you will dispossess nations 0 Here “nations” represent the people groups already living in Canaan. Alternate translation: “all of these people groups from before you, and you will take the land from people groups” -11:23 u315 larger and mightier than yourselves 0 Although Israel’s army is smaller and weaker than the people groups living in Canaan, Yahweh will enable the people of Israel to defeat them. -11:24 v5q1 0 # General Information:\n\nMoses continues speaking to the people of Israel. -11:24 x2pi rc://*/ta/man/translate/figs-synecdoche Every place where the sole of your foot will tread 0 Here “the sole of your foot” represents the whole person. Alternate translation: “Every place you go” -11:24 u891 from the river, the Euphrates River 0 Alternate translation: “from the Euphrates River” -11:25 imb9 No man will be able to stand before you 0 The phrase “stand before you” is an idiom. Alternate translation: “No one will be able to stop you” or “No one will be able to oppose you” -11:25 zn8i rc://*/ta/man/translate/figs-metaphor Yahweh your God will lay the fear of you and the terror of you upon all the land that you tread on 0 Yahweh causing the people to be very afraid is spoken of as if fear and terror were an object that he will place on the people. Alternate translation: “Yahweh your God will cause the people in every place you go to be very afraid of you” -11:25 r396 rc://*/ta/man/translate/figs-doublet the fear of you and the terror of you 0 The words “fear” and “terror” mean the same thing and emphasize the intensity of fear. Alternate translation: “a terrible fear of you” -11:25 w58w rc://*/ta/man/translate/figs-metonymy upon all the land that you tread on 0 Here “the land” is a metonym for all the people in the land. Alternate translation: “upon all the people in every place you go” (See also: [[rc://*/ta/man/translate/figs-idiom]]) -11:26 l2v1 0 # General Information:\n\nHere Moses summarizes the two options the people of Israel could choose. They could choose to obey and receive God’s blessing or they could choose to disobey and receive God’s punishment. -11:26 tc5k Look 0 Alternate translation: “Pay attention” -11:26 d2d5 rc://*/ta/man/translate/figs-metaphor I set before you today a blessing and a curse 0 Allowing the people to choose whether they want God to bless them or curse them is spoken of as if a blessing and a curse were objects that Moses is setting in front of them. Alternate translation: “Today you must choose whether God will bless you or curse you” -11:27 lzg6 rc://*/ta/man/translate/figs-abstractnouns the blessing, if you obey 0 If your language does not use an abstract noun for the idea behind the word **blessing**, you can express the same idea with a verb. Alternate translation: “God will bless you if you obey” -11:28 ei5p rc://*/ta/man/translate/figs-metaphor but turn aside from the way that I command you today, to go after other gods 0 The commands of Yahweh that Moses is telling the people are spoken of as if they were God’s way or road. To not obey God’s commands is spoken of as if people physically were to turn in another direction away from Yahweh to follow other gods. Alternate translation: “but stop obeying what I command you today, in order to worship other gods” -11:28 u5cq other gods that you have not known 0 This refers to the gods that other people groups worship. The Israelites know Yahweh because he has revealed himself to them and they have experienced his power. -11:29 m6sp 0 # General Information:\n\nMoses continues speaking to the people of Israel. -11:29 zsz3 rc://*/ta/man/translate/figs-metaphor you will set the blessing on Mount Gerizim, and the curse on Mount Ebal 0 The blessing and the curse are spoken of as if they were objects that someone will set on the mountains. Alternate translation: “some of you must stand on top of Mount Gerazim and proclaim what will cause Yahweh to bless you, and the others must stand on top of Mount Ebal and proclaim what will cause Yahweh to curse you” -11:29 t5wj rc://*/ta/man/translate/translate-names Mount Gerizim … Mount Ebal 0 These are names of mountains on the west side of the Jordan River. -11:30 k2bv rc://*/ta/man/translate/figs-rquestion Are they not beyond the Jordan … Moreh? 0 The Israelites are on the eastern side of the Jordan River. Moses uses a question to remind the people where these mountains are located. If it would be helpful in your language, you could express this question as a statement. Alternate translation: “As you know, they are beyond the Jordan … Moreh.” -11:30 b5qt beyond the Jordan 0 Alternate translation: “on the west side of the Jordan River” -11:30 pgr7 west of the western road 0 Alternate translation: “in the west” -11:30 rq9c rc://*/ta/man/translate/translate-names over against Gilgal 0 Alternate translation: “near Gilgal” This may not be the same place as the city near Jericho. Moses may be referring to a place that is near Shechem. -11:30 l23v rc://*/ta/man/translate/translate-names oaks of Moreh 0 These are sacred trees near Gilgal. -11:31 ke82 0 # General Information:\n\nMoses continues speaking to the people of Israel. -11:32 k55e all the statutes and the decrees 0 These are the statutes and decrees Moses will give in Deuteronomy 12–26. -11:32 h7se I set before you today 0 This does not mean these are new. Moses is reviewing the same statutes and decrees that he gave 40 years earlier. +11:23 zr2c rc://*/ta/man/translate/figs-metonymy אֶת־כָּל־הַ⁠גּוֹיִ֥ם הָ⁠אֵ֖לֶּה & גּוֹיִ֔ם 1 Here **nations** represents the people living in those nations. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “all of the people of these nations … people from nations” +11:23 cgel rc://*/ta/man/translate/figs-metonymy מִ⁠לִּ⁠פְנֵי⁠כֶ֑ם 1 Here, **faces** represents the presence of people. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “before you” +11:24 v5q1 rc://*/ta/man/translate/figs-explicit כָּל־הַ⁠מָּק֗וֹם אֲשֶׁ֨ר תִּדְרֹ֧ךְ כַּֽף־רַגְלְ⁠כֶ֛ם בּ֖⁠וֹ 1 This is an emphatic way of saying “everywhere.” Be sure that this is clear in your translation. Alternate translation: “Every single place you go” +11:24 u891 rc://*/ta/man/translate/figs-explicitinfo הַ⁠נָּהָ֣ר נְהַר־פְּרָ֗ת 1 The expression **the river, the Euphrates River** contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression, as modeled by the UST. +11:25 imb9 rc://*/ta/man/translate/figs-metaphor לֹא־יִתְיַצֵּ֥ב אִ֖ישׁ 1 Here stand means “resist” or “stop.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “No man will survive the battle” +11:25 ksp6 rc://*/ta/man/translate/figs-genericnoun אִ֖ישׁ 1 By **man**, Moses means anyone from the enemy people groups. If it would be helpful for your readers, you could include this information in your translation. Alternate translation: “army of these peoples” +11:25 xm93 rc://*/ta/man/translate/figs-metonymy בִּ⁠פְנֵי⁠כֶ֑ם 1 Here, **faces** represents the presence of people. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “before you” +11:25 zn8i rc://*/ta/man/translate/figs-metaphor פַּחְדְּ⁠כֶ֨ם וּ⁠מֽוֹרַאֲ⁠כֶ֜ם יִתֵּ֣ן ׀ יְהוָ֣ה אֱלֹֽהֵי⁠כֶ֗ם 1 Here Moses speaks of emotions as if they were something one could physically put on the land. He means that he will cause the peoples to feel **fear** and **terror**. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “Yahweh your God will cause the peoples to feel the fear of you and the terror of you” +11:25 lh5w rc://*/ta/man/translate/figs-abstractnouns פַּחְדְּ⁠כֶ֨ם וּ⁠מֽוֹרַאֲ⁠כֶ֜ם יִתֵּ֣ן ׀ יְהוָ֣ה אֱלֹֽהֵי⁠כֶ֗ם עַל־פְּנֵ֤י כָל־הָ⁠אָ֨רֶץ֙ 1 If your language does not use abstract nouns for the ideas of **fear** and **terror**, you could express the same ideas in other ways. Alternate translation: “Yahweh your God will cause you to frighten and terrify all the land” +11:25 r396 rc://*/ta/man/translate/figs-doublet פַּחְדְּ⁠כֶ֨ם וּ⁠מֽוֹרַאֲ⁠כֶ֜ם 1 The terms **fear** and **terror** mean similar things. Moses is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “the extremely great fear of you” +11:25 u7i7 rc://*/ta/man/translate/figs-possession פַּחְדְּ⁠כֶ֨ם וּ⁠מֽוֹרַאֲ⁠כֶ֜ם 1 Yahweh is using the possessive form to describe how the Israelites will cause **fear** and **terror**. If your language would not use the possessive form for this, you could use a comparable expression that describes cause and effect. Alternate translation: “the fear caused by you and the terror caused by you” +11:25 w58w rc://*/ta/man/translate/figs-metonymy פְּנֵ֤י כָל־הָ⁠אָ֨רֶץ֙ 1 Here, **the face of all the land** represents all the people who live on the land. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “all the people in the land” +11:26 tc5k rc://*/ta/man/translate/figs-metaphor רְאֵ֗ה 1 Moses is using the term **Look** to focus the Israelites' attention on what he is about to say. Your language may have a comparable expression that you could use in your translation. Alternate translation: “Now” +11:26 d2d5 rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵי⁠כֶ֖ם 1 Here, **faces** represents the presence of a people. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “before you” +11:26 a8kb rc://*/ta/man/translate/figs-explicit בְּרָכָ֖ה וּ⁠קְלָלָֽה 1 The implication is that the Israelites have a choice between obedience and disobedience. If the Israelites obey Yahweh, then they will receive a **blessing**, and if they disobey, they will receive the **curse** of Yahweh’s punishment. You could include this information if that would be helpful to your readers. Alternate translation: “the choice to receive a blessing or a curse from Yahweh” +11:28 ei5p rc://*/ta/man/translate/figs-metaphor וְ⁠סַרְתֶּ֣ם מִן־הַ⁠דֶּ֔רֶךְ 1 Here, **turn aside** means to disobey or stop following. Moses is speaking of obedience as if it were walking on a **way**. If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “and disobey the commands” +11:29 lui9 rc://*/ta/man/translate/grammar-connect-words-phrases וְ⁠הָיָ֗ה 1 **And it will happen** introduces a command. If the connection between this statement and the previous one is not clear, you may want to use a connecting word to show how this statement relates to what came before it. Use a natural form in your language for connecting this statement to the previous one. Alternate translation: “You will acknowledge the blessing and the curse” +11:29 zsz3 rc://*/ta/man/translate/figs-metaphor וְ⁠נָתַתָּ֤ה אֶת־הַ⁠בְּרָכָה֙ עַל־הַ֣ר גְּרִזִ֔ים וְ⁠אֶת־הַ⁠קְּלָלָ֖ה עַל־הַ֥ר עֵיבָֽל 1 The **blessing** and the **curse** are spoken of as if they were objects that one could **set** on a mountain. Moses means that the Israelites will remind themselves of the consequences of obedience or disobedience while some of them are on each mountain. If it would be helpful in your language, you could state the meaning plainly, as modeled by the UST. +11:29 t5wj rc://*/ta/man/translate/translate-names הַ֣ר גְּרִזִ֔ים & הַ֥ר עֵיבָֽל 1 These are names of mountains on the west side of the Jordan River. +11:30 k2bv rc://*/ta/man/translate/figs-rquestion הֲ⁠לֹא־הֵ֜מָּה בְּ⁠עֵ֣בֶר הַ⁠יַּרְדֵּ֗ן אַֽחֲרֵי֙ דֶּ֚רֶךְ מְב֣וֹא הַ⁠שֶּׁ֔מֶשׁ בְּ⁠אֶ֨רֶץ֙ הַֽ⁠כְּנַעֲנִ֔י הַ⁠יֹּשֵׁ֖ב בָּ⁠עֲרָבָ֑ה מ֚וּל הַ⁠גִּלְגָּ֔ל אֵ֖צֶל אֵלוֹנֵ֥י מֹרֶֽה 1 The Israelites are on the eastern side of the Jordan River. Moses uses a question to remind the people where these mountains are located. If it would be helpful in your language, you could express this question as a statement, as modeled by the UST. +11:30 pgr7 rc://*/ta/man/translate/figs-idiom מְב֣וֹא הַ⁠שֶּׁ֔מֶשׁ 1 Here, **the sun setting** is an idiom that means “the west.” If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “the west side” +11:30 rq9c rc://*/ta/man/translate/figs-explicit מ֚וּל 1 Here **opposite** means “near”. You could include this information if that would be helpful to your readers. Alternate translation: “close to” +11:30 l23v rc://*/ta/man/translate/translate-names אֵלוֹנֵ֥י מֹרֶֽה 1 The term **the oaks of Moreh** probably refers to a place near Gilgal where there were sacred trees. +11:31 ke82 rc://*/ta/man/translate/figs-infostructure כִּ֤י אַתֶּם֙ עֹבְרִ֣ים אֶת־הַ⁠יַּרְדֵּ֔ן לָ⁠בֹא֙ לָ⁠רֶ֣שֶׁת אֶת־הָ⁠אָ֔רֶץ אֲשֶׁר־יְהוָ֥ה אֱלֹהֵי⁠כֶ֖ם נֹתֵ֣ן לָ⁠כֶ֑ם וִֽ⁠ירִשְׁתֶּ֥ם אֹתָ֖⁠הּ וִֽ⁠ישַׁבְתֶּם־בָּֽ⁠הּ 1 If it would be more natural in your language to not repeat phrases, you could simplify these phrases. Alternate translation: “For you are crossing over the Jordan to posses the land that Yahweh your God is giving to you, and you will live in it” +11:32 h7se לִ⁠פְנֵי⁠כֶ֖ם 1 Here, **faces** represents the presence of people. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “before you” 11:32 jh1q rc://*/ta/man/translate/figs-metaphor I set before you 0 God’s statutes and decrees, which Moses is telling the people, are spoken of as if they were objects that Moses is setting before the people. Alternate translation: “I am giving to you” 12:intro mt76 0 # Deuteronomy 12 General Notes\n\n## Special concepts in this chapter\n\n### Covenant with Moses\n\nThis chapter is a continuation of the covenant Yahweh made with Moses. The reasons for these food restrictions are not always known.(See: [[rc://*/tw/dict/bible/kt/covenant]] and [[rc://*/ta/man/translate/figs-explicit]])\n\n### Israel and Yahweh\n\nIn the ancient Near East, when nations conquered other nations, they often added the gods of the conquered nation into their collection of gods they worshiped. It was rare to worship only one God. Israel was to be known for worshiping Yahweh and Yahweh alone. (See: [[rc://*/tw/dict/bible/kt/falsegod]]) 12:1 dsl2 0 # General Information:\n\nMoses is still talking to the people of Israel. From 27cc5dcd04c3b4d286a1b33d7b94cdaae4a11319 Mon Sep 17 00:00:00 2001 From: Stephen Wunrow Date: Mon, 7 Aug 2023 17:08:18 +0000 Subject: [PATCH 041/127] Merge stephenwunrow-tc-create-1 into master by stephenwunrow (#3426) --- tn_LUK.tsv | 2 +- tn_MRK.tsv | 297 ++++++++++++++++++++++++++++++++++++----------------- 2 files changed, 201 insertions(+), 98 deletions(-) diff --git a/tn_LUK.tsv b/tn_LUK.tsv index 89b0e44c94..8b02048b4e 100644 --- a/tn_LUK.tsv +++ b/tn_LUK.tsv @@ -3736,7 +3736,7 @@ front:intro uk55 0 # Introduction to the Gospel of Luke\n\n## Part 1: General 21:38 bky8 rc://*/ta/man/translate/figs-ellipsis ὤρθριζεν πρὸς αὐτὸν 1 Here Luke is leaving out some words that in many languages a sentence would need in order to be complete. Alternate translation: “were getting up early to come to him” or “were coming to him starting early each morning” 21:38 cbx2 rc://*/ta/man/translate/figs-explicit ἀκούειν αὐτοῦ 1 The implication is that the people wanted to **hear** Jesus teach. Alternate translation: “to listen to him teach” 21:38 m493 rc://*/ta/man/translate/figs-synecdoche ἐν τῷ ἱερῷ 1 Only priests were allowed to enter the **temple** building, so Luke means the temple courtyard. Alternate translation: “in the temple courtyard” -22:intro y8nr 0 # Luke 22 General Notes\n\n## Structure and formatting\n\n1. Judas Iscariot agrees to betray Jesus to his enemies (22:1–6)\n2. Jesus shares the Passover meal with his disciples (22:7–38)\n3. Jesus prays on the Mount of Olives and is arrested there (22:39–53)\n4. Peter denies Jesus (22:54–62)\n5. Soldiers mock Jesus and the Jewish leaders question him (22:63–71)\n\n## Special concepts in this chapter\n\n### The meaning of the “body” and “blood” of Jesus\n\n[22:14–20](../22/14.md) describes Jesus’ last meal with his followers. During this meal, Jesus said of the bread, “This is my body,” and of the wine, “This cup is the new covenant in my blood.” As Jesus instructed, Christian churches around the world re-enact this meal regularly, calling it “the Lord’s Supper,” the “Eucharist”, or “Holy Communion.” But they have different understandings of what Jesus meant by these sayings. Some churches believe that Jesus was speaking and that he meant that the bread and wine represented his body and blood. Other churches believe that he was speaking literally and that the actual body and blood of Jesus are really present in the bread and wine of this ceremony. Translators should be careful not to let how they understand this issue affect how they translate this passage.\n\n### The new covenant\n\nSome people think that Jesus established the new covenant during the supper. Others think he established it after he went up to heaven. Others think it will not be established until Jesus comes again. Your translation should say no more about this than ULT does. (See: [[rc://*/tw/dict/bible/kt/covenant]])\n\n## Important textual issues in this chapter\n\n### “And an angel from heaven appeared to him … his sweat became like drops of blood falling on the ground”\n\nVerses 43 and 44 of Luke 22 are not in the earliest and most accurate manuscripts of the Bible, and so they are likely not an original part of the Gospel of Luke. However, many scholars consider them to provide accurate accounts of real events in Jesus’ life that were preserved in oral or written traditions about him and copied into the book of Luke at an early stage. ULT and UST include these verses, but some other versions do not. If you decide to translate these verses, you should put them inside square brackets to indicate that they are probably not original to Luke’s Gospel. (See: [[rc://*/ta/man/translate/translate-textvariants]]) +22:intro y8nr 0 # Luke 22 General Notes\n\n## Structure and formatting\n\n1. Judas Iscariot agrees to betray Jesus to his enemies (22:1–6)\n2. Jesus shares the Passover meal with his disciples (22:7–38)\n3. Jesus prays on the Mount of Olives and is arrested there (22:39–53)\n4. Peter denies Jesus (22:54–62)\n5. Soldiers mock Jesus and the Jewish leaders question him (22:63–71)\n\n## Special concepts in this chapter\n\n### The meaning of the “body” and “blood” of Jesus\n\n[22:14–20](../22/14.md) describes Jesus’ last meal with his followers. During this meal, Jesus said of the bread, “This is my body,” and of the wine, “This cup is the new covenant in my blood.” As Jesus instructed, Christian churches around the world re-enact this meal regularly, calling it “the Lord’s Supper,” the “Eucharist”, or “Holy Communion.” But they have different understandings of what Jesus meant by these sayings. Some churches believe that Jesus was speaking figuratively and that he meant that the bread and wine represented his body and blood. Other churches believe that he was speaking literally and that the actual body and blood of Jesus are really present in the bread and wine of this ceremony. Translators should be careful not to let how they understand this issue affect how they translate this passage.\n\n### The new covenant\n\nSome people think that Jesus established the new covenant during the supper. Others think he established it after he went up to heaven. Others think it will not be established until Jesus comes again. Your translation should say no more about this than ULT does. (See: [[rc://*/tw/dict/bible/kt/covenant]])\n\n## Important textual issues in this chapter\n\n### “And an angel from heaven appeared to him … his sweat became like drops of blood falling on the ground”\n\nVerses 43 and 44 of Luke 22 are not in the earliest and most accurate manuscripts of the Bible, and so they are likely not an original part of the Gospel of Luke. However, many scholars consider them to provide accurate accounts of real events in Jesus’ life that were preserved in oral or written traditions about him and copied into the book of Luke at an early stage. ULT and UST include these verses, but some other versions do not. If you decide to translate these verses, you should put them inside square brackets to indicate that they are probably not original to Luke’s Gospel. (See: [[rc://*/ta/man/translate/translate-textvariants]]) 22:1 q8fa rc://*/ta/man/translate/grammar-connect-time-background δὲ 1 Luke uses the word **And** to begin relating a new event by introducing background information that will help readers understand what happens. Alternate translation: “Now” 22:1 jjy9 rc://*/ta/man/translate/figs-explicit ἡ ἑορτὴ τῶν Ἀζύμων 1 During this festival the Jews did not eat bread that was made with yeast. You could translate this as either a description or as a name. Alternate translation: “the festival during which the Jews did not eat any bread that was made with yeast” 22:1 m494 rc://*/ta/man/translate/figs-activepassive ἡ λεγομένη Πάσχα 1 If it would be helpful in your language, you could express this with an active form. Alternate translation: “which people call Passover” diff --git a/tn_MRK.tsv b/tn_MRK.tsv index a7279835dd..601588cda4 100644 --- a/tn_MRK.tsv +++ b/tn_MRK.tsv @@ -1,103 +1,206 @@ Reference ID Tags SupportReference Quote Occurrence Note -front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General Introduction\n\n### Outline of the book of Mark\n\n1. Introduction (1:1–13)\n1. The ministry of Jesus in Galilee\n * Early ministry (1:14–3:6)\n * Becoming more popular among the people (3:7–5:43)\n * Moving away from Galilee and then returning (6:1–8:26)\n1. Progress toward Jerusalem; Jesus repeatedly predicts his own death; the disciples misunderstand, and Jesus teaches them how difficult it will be to follow him (8:27–10:52)\n1. Last days of ministry and preparation for final conflict in Jerusalem (11:1–13:37)\n1. The death of Christ and the empty tomb (14:1–16:8)\n\n### What is the book of Mark about?\n\nThe Gospel of Mark is one of four books in the New Testament that describe some of the life of Jesus Christ. The authors of the Gospels wrote about who Jesus was and what he did during his lifetime. Mark wrote much about how Jesus suffered and died on the cross. He did this to encourage his readers who were being persecuted. Mark also explained Jewish customs and some Aramaic words. This may indicate that Mark expected most of his first readers to be Gentiles.\n\n### How should the title of this book be translated?\n\nTranslators may choose to call this book by its traditional title, “The Gospel of Mark,” or “The Gospel According to Mark.” They may also choose a title that may be clearer, such as, “The Good News about Jesus that Mark Wrote.” (See: [[rc://*/ta/man/translate/translate-names]])\n\n### Who wrote the book of Mark?\n\nThe book does not give the name of the author. However, since early Christian times, most Christians have thought that the author was Mark. Mark was also known as John Mark. He was a close friend of Peter. Mark may not have witnessed what Jesus said and did. Many experts think that Peter the Apostle was the source of what Mark wrote about Jesus.\n\n## Part 2: Important Religious and Cultural Concepts\n\n### What were Jesus’ teaching methods?\n\nThe people regarded Jesus as a rabbi. A rabbi is a teacher of God’s law. Jesus taught in ways similar to the ways other religious teachers in Israel. He had students who followed him wherever he went. These students were called disciples. Jesus often taught by telling parables, stories that teach moral lessons. (See: [[rc://*/tw/dict/bible/kt/lawofmoses]] and [[rc://*/tw/dict/bible/kt/disciple]] and [[rc://*/tw/dict/bible/kt/parable]])\n\n## Part 3: Important Translation Issues\n\n### What are the Synoptic Gospels?\n\nThe Gospels of Matthew, Mark, and Luke are called the Synoptic Gospels because they have many similar passages. The word “synoptic” means to “see together.”\n\nThe texts are considered “parallel” when they are the same or almost the same among two or three of the Gospels. When translating parallel passages, translators should use the same wording and make them as similar as possible.\n\n### Why does Jesus refer to himself as the “Son of Man”?\n\nIn the Gospels, Jesus calls himself the “Son of Man.” This phrase could mean a few things:\n* The phrase “son of man” can simply be describing that someone’s father is also a human being. Therefore, the person being described is literally a son of a man, a human being.\n* The phrase sometimes is a reference to Daniel 7:13–14. In this passage there is a person described as a “Son of Man.” This description tells us that the person ascending to the throne of God looked like a human being. This description is different than the first because God gives this Son of Man authority forever. Therefore, the title “Son of Man” became a title for the Messiah.\n\nTranslating the title “Son of Man” can be difficult in many languages. Readers may misunderstand a literal translation. Translators can consider alternatives, such as “The Human One.” It may also be helpful to include a footnote to explain the title.\n\n### Why does Mark frequently use terms indicating short periods of time?\n\nThe Gospel of Mark uses the word “immediately” 42 times. Mark does this to make the events more exciting and vivid. It moves the reader quickly from one event to the next.\n\n### Sabbath/Sabbaths\n\nOften in the culture of the Bible, religious festivals would be written in the plural form of the word instead of a singular form. This occurs in Mark as well. In the ULT, the word should be kept plural, “Sabbaths.” This is simply for the sake of rendering the translated text as close to the original text as possible. In the UST, Sabbaths is changed to singular, Sabbath, to make more sense of the use of the word in its context.\n\n### What are the major issues in the text of the book of Mark?\n\nSome verses found in older versions of the Bible are not included in most modern versions. Translators are advised not to include these verses. However, if there are older versions of the Bible in the translator’s region that include one or more of these verses, the translators can include them. If they are included, they should be surrounded by square brackets ([]) to indicate that they were probably not original to Mark’s Gospel.\n* “If any man has ears to hear, let him hear.” (7:16)\n* “where their worm never dies and the fire is never quenched” (9:44)\n* “where their worm never dies and the fire is never quenched” (9:46)\n* “And the scripture was fulfilled that says, ‘He was counted with the lawless ones’” (15:28)\n\nThe following passage is not found in the earliest manuscripts. Most Bibles include this passage, but modern Bibles put it in brackets ([]) or indicate in some way that this passage may not have been original to Mark’s Gospel. Translators are advised to do something similar to the modern versions of the Bible.\n* “Early on the first day of the week, after he arose, he appeared first to Mary Magdalene, from whom he had cast out seven demons. She went and told those who were with him, while they were mourning and weeping. They heard that he was alive and that he had been seen by her, but they did not believe. After these things he appeared in a different form to two of them, as they were walking out into the country. They went and told the rest of the disciples, but they did not believe them. Jesus later appeared to the eleven as they were reclining at the table, and he rebuked them for their unbelief and hardness of heart, because they did not believe those who saw him after he rose from the dead. He said to them, ‘Having gone into all the world, and preach the gospel to the entire creation. The one having believed and having been baptized will be saved, and the one not having believed will be condemned. These signs will go with the ones believing: In my name they will cast out demons. They will speak in new languages. They will pick up snakes with their hands, and if they drink anything deadly, it will not hurt them. They will lay hands on the sick, and they will get well.’ After the Lord had spoken to them, he was taken up into heaven and sat down at the right hand of God. The disciples left and preached everywhere, while the Lord worked with them and confirmed the word by the signs that went with them.” (16:9–20)\n\n(See: [[rc://*/ta/man/translate/translate-textvariants]]) -1:intro c6ep 0 # Mark 1 General Notes\n\n## Structure and Formatting\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in 1:2–3, words from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### “You can make me clean”\n\nLeprosy is a disease of the skin. It made a person unclean and unable to properly worship God. Jesus is capable of making people physically “clean” or healthy as well as spiritually “clean” or right with God. (See: [[rc://*/tw/dict/bible/kt/clean]])\n\n### “The kingdom of God is near”\n\nScholars debate whether the “kingdom of God” was present at this time or is something that is still coming or is a combination of both. English translations frequently use the phrase “at hand,” but this can create difficulty for translators. Other versions use the phase “is coming” and “has come near.”\n\n## Important Figures of Speech in this Chapter\n\n### The historic present\n\nTo call attention to a development in the story, Mark uses the present tense in past narration. In this chapter, the historic present occurs in verses 12, 21, 30, 37, 38, 40, 41, and 44. If it would not be natural to do that in your language, you could use the past tense in your translation. (See: [[rc://*/ta/man/translate/figs-pastforfuture]]) -1:1 kpq1 rc://*/ta/man/translate/writing-newevent ἀρχὴ τοῦ εὐαγγελίου Ἰησοῦ Χριστοῦ, Υἱοῦ Θεοῦ 1 This verse introduces the reader to the history of Jesus the Messiah as told by Mark. This functions as an introduction to the entire book of Mark. Use the natural form in your language for beginning the telling of something that actually happened. -1:1 i3bc rc://*/ta/man/translate/guidelines-sonofgodprinciples Υἱοῦ Θεοῦ 1 The words **Son of God** form an important title that describes the relationship between God and Jesus. If it would be helpful in your language, you could use the alternate translation: “who is God’s Son” +front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General Introduction\n\n### Outline of the book of Mark\n\n1. Introduction (1:1–13)\n2. The ministry of Jesus in Galilee (1:14–8:26)\n * Early ministry (1:14–3:6)\n * Becoming more popular among the people (3:7–5:43)\n * Moving away from Galilee and then returning (6:1–8:26)\n3. Progress toward Jerusalem; Jesus repeatedly predicts his own death; the disciples misunderstand, and Jesus teaches them how difficult it will be to follow him (8:27–10:52)\n4. Last days of ministry and preparation for final conflict in Jerusalem (11:1–13:37)\n5. The death of Christ and the empty tomb (14:1–16:8)\n\n### What is the book of Mark about?\n\nThe Gospel of Mark is one of four books in the New Testament that describe some of the life of Jesus Christ. The authors of the Gospels wrote about who Jesus was and what he did during his lifetime. Mark wrote much about how Jesus suffered and died on the cross. He did this to encourage his readers who were being persecuted. Mark also explained Jewish customs and some Aramaic words. This may indicate that Mark expected most of his first readers to be Gentiles.\n\n### How should the title of this book be translated?\n\nTranslators may choose to call this book by its traditional title, “The Gospel of Mark,” or “The Gospel According to Mark.” They may also choose a title that may be clearer, such as, “The Good News about Jesus that Mark Wrote.” (See: [[rc://*/ta/man/translate/translate-names]])\n\n### Who wrote the book of Mark?\n\nThe book does not give the name of the author. However, since early Christian times, most Christians have thought that the author was Mark. Mark was also known as John Mark. He was a close friend of Peter. Mark may not have witnessed what Jesus said and did. Many experts think that Peter the Apostle was the source of what Mark wrote about Jesus.\n\n## Part 2: Important Religious and Cultural Concepts\n\n### What were Jesus’ teaching methods?\n\nThe people regarded Jesus as a rabbi. A rabbi is a teacher of God’s law. Jesus taught in ways similar to the ways other religious teachers in Israel. He had students who followed him wherever he went. These students were called disciples. Jesus often taught by telling parables, stories that teach moral lessons. (See: [[rc://*/tw/dict/bible/kt/lawofmoses]] and [[rc://*/tw/dict/bible/kt/disciple]] and [[rc://*/tw/dict/bible/kt/parable]])\n\n## Part 3: Important Translation Issues\n\n### What are the Synoptic Gospels?\n\nThe Gospels of Matthew, Mark, and Luke are called the Synoptic Gospels because they have many similar passages. The word “synoptic” means to “see together.”\n\nThe texts are considered “parallel” when they are the same or almost the same among two or three of the Gospels. When translating parallel passages, translators should use the same wording and make them as similar as possible.\n\n### Why does Jesus refer to himself as the “Son of Man”?\n\nIn the Gospels, Jesus calls himself the “Son of Man.” This phrase could mean a few things:\n* The phrase “son of man” can simply be describing that someone’s father is also a human being. Therefore, the person being described is literally a son of a man, a human being.\n* The phrase sometimes is a reference to Daniel 7:13–14. In this passage there is a person described as a “Son of Man.” This description tells us that the person ascending to the throne of God looked like a human being. This description is different than the first because God gives this Son of Man authority forever. Therefore, the title “Son of Man” became a title for the Messiah.\n\nTranslating the title “Son of Man” can be difficult in many languages. Readers may misunderstand a literal translation. Translators can consider alternatives, such as “The Human One.” It may also be helpful to include a footnote to explain the title.\n\n### Why does Mark frequently use terms indicating short periods of time?\n\nThe Gospel of Mark uses the word “immediately” 42 times. Mark does this to make the events more exciting and vivid. It moves the reader quickly from one event to the next.\n\n### Sabbath/Sabbaths\n\nOften in the culture of the Bible, religious festivals would be written in the plural form of the word instead of a singular form. This occurs in Mark as well. In the ULT, the word should be kept plural, “Sabbaths.” This is simply for the sake of rendering the translated text as close to the original text as possible. In the UST, Sabbaths is changed to singular, Sabbath, to make more sense of the use of the word in its context.\n\n### What are the major issues in the text of the book of Mark?\n\nSome verses found in older versions of the Bible are not included in most modern versions. Translators are advised not to include these verses. However, if there are older versions of the Bible in the translator’s region that include one or more of these verses, the translators can include them. If they are included, they should be surrounded by square brackets ([]) to indicate that they were probably not original to Mark’s Gospel.\n* “If any man has ears to hear, let him hear.” (7:16)\n* “where their worm never dies and the fire is never quenched” (9:44)\n* “where their worm never dies and the fire is never quenched” (9:46)\n* “And the scripture was fulfilled that says, ‘He was counted with the lawless ones’” (15:28)\n\nThe following passage is not found in the earliest manuscripts. Most Bibles include this passage, but modern Bibles put it in brackets ([]) or indicate in some way that this passage may not have been original to Mark’s Gospel. Translators are advised to do something similar to the modern versions of the Bible.\n* “Early on the first day of the week, after he arose, he appeared first to Mary Magdalene, from whom he had cast out seven demons. She went and told those who were with him, while they were mourning and weeping. They heard that he was alive and that he had been seen by her, but they did not believe. After these things he appeared in a different form to two of them, as they were walking out into the country. They went and told the rest of the disciples, but they did not believe them. Jesus later appeared to the eleven as they were reclining at the table, and he rebuked them for their unbelief and hardness of heart, because they did not believe those who saw him after he rose from the dead. He said to them, ‘Having gone into all the world, and preach the gospel to the entire creation. The one having believed and having been baptized will be saved, and the one not having believed will be condemned. These signs will go with the ones believing: In my name they will cast out demons. They will speak in new languages. They will pick up snakes with their hands, and if they drink anything deadly, it will not hurt them. They will lay hands on the sick, and they will get well.’ After the Lord had spoken to them, he was taken up into heaven and sat down at the right hand of God. The disciples left and preached everywhere, while the Lord worked with them and confirmed the word by the signs that went with them.” (16:9–20)\n\n(See: [[rc://*/ta/man/translate/translate-textvariants]]) +1:intro c6ep 0 # Mark 1 General Notes\n\n## Structure and Formatting\n\n1. Introduction (1:1–13)\n * Opening (1:1–3)\n * The ministry of John the Baptist (1:4–8)\n * Jesus is baptized and tempted (1:9–13)\n2. The ministry of Jesus in Galilee (1:14–8:26)\n * Early ministry (1:14–3:6)\n * Jesus calls four disciples (1:14–20)\n * Jesus teaches and casts out a demon (1:21–28)\n * Jesus heals Simon’s mother-in-law and many others (1:29–34)\n * Jesus teaches and heals people throughout Galilee (1:35–39)\n * Jesus heals a leper (1:40–45)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in [1:2–3](../01/02.md), which is made up of quotations from [Malachi 3:1](../mal/03/01.md) and [Isaiah 40:3](../isa/40/03.md).\n\n## Special Concepts in this Chapter\n\n### Baptism\n\nThe word “baptism” refers to a ritual washing, usually with water. John’s baptism is similar to Christian baptism, but it does not mean exactly the same thing (see [Acts 18:24–26](../act/18/24.md)). Mark writes that John’s baptism is “of repentance” (see [1:4](../01/04.md)). Most likely, it symbolized the removal of the sins that people were repenting of and the beginning of a new way of living. However, even Jesus received this baptism despite the fact that he did not need to repent of any sins. In this case, the baptism may symbolize complete dedication to God. Consider how you might refer to this kind of ritual washing in your language.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nMany of the forms of “you” in this chapter appear in speeches that John the Baptist delivers to groups of people. Because of this, most forms of “you” in this chapter are plural. You should assume forms of “you” are plural unless a note specifies that the form is singular. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### The historic present\n\nMost of the forms of “you” in this chapter appear in dialogue between Jesus and other people. Because of this, most forms of “you” in this chapter are singular. You should assume forms of “you” are singular unless a note specifies that the form is plural. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n +1:1-4 ewhd rc://*/ta/man/translate/figs-explicit ἀρχὴ τοῦ εὐαγγελίου Ἰησοῦ Χριστοῦ, Υἱοῦ Θεοῦ & καθὼς γέγραπται ἐν τῷ Ἠσαΐᾳ τῷ προφήτῃ: ἰδοὺ, ἀποστέλλω τὸν ἄγγελόν μου πρὸ προσώπου σου, ὃς κατασκευάσει τὴν ὁδόν σου & φωνὴ βοῶντος ἐν τῇ ἐρήμῳ, ἑτοιμάσατε τὴν ὁδὸν Κυρίου, εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ & ἐγένετο Ἰωάννης 1 Here, the phrase **Just as it is written in Isaiah the prophet** and the quotation that follows could go with: (1) verse 1: **The beginning of the gospel of Jesus Christ, the Son of God**. In this case, Mark means that the**gospel** had its **beginning** just as Isaiah prophesied. Alternate translation: “The beginning of the gospel of Jesus Christ, the Son of God, happened just as it is written in Isaiah the prophet, “Behold, I am sending my messenger before your face, who will prepare your way; a voice crying out in the wilderness, ‘Make ready the way of the Lord; make his paths straight.’” And so John came” (2) verse 4: **John came**. In this case, Mark means that **John came** as Isaiah had prophesied. Alternate translation: “This is the beginning of the gospel of Jesus Christ, the Son of God. Just as it is written in Isaiah the prophet, “Behold, I am sending my messenger before your face, who will prepare your way; a voice crying out in the wilderness, ‘Make ready the way of the Lord; make his paths straight,’” John came” +1:1 ybv6 rc://*/ta/man/translate/figs-abstractnouns ἀρχὴ τοῦ εὐαγγελίου 1 If your language does not use an abstract noun for the idea of **beginning**, you could express the same idea in another way. Alternate translation: “Here begins the gospel” +1:1 kpq1 rc://*/ta/man/translate/figs-possession τοῦ εὐαγγελίου Ἰησοῦ Χριστοῦ 1 Here, Mark is using the possessive form to describe a **gospel** that is about **Jesus Christ**. If this is not clear in your language, you could express the idea in another way. Alternate translation: “of the gospel concerning Jesus Christ” +1:1 i3bc rc://*/ta/man/translate/guidelines-sonofgodprinciples Υἱοῦ Θεοῦ 1 **Son of God** is an important title for Jesus that describes his relationship with God the Father. +1:1 et9o rc://*/ta/man/translate/translate-textvariants Υἱοῦ Θεοῦ 1 Many ancient manuscripts include the phrase **the Son of God**. The ULT follows that reading. A few ancient manuscripts do not include these words. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. +1:2 e3by rc://*/ta/man/translate/writing-quotations καθὼς γέγραπται ἐν τῷ Ἠσαΐᾳ τῷ προφήτῃ 1 In Mark’s culture, **Just as it has been written in Isaiah the prophet** is a normal way to introduce quotations from important texts, in this case, the Old Testament books written by the prophet Malachi and by **Isaiah the prophet** (see [Malachi 3:1](../mal/03/01.md) and [Isaiah 40:3](../isa/40/03.md)). If it would be helpful in your language, you could use a comparable phrase that indicates that Mark is quoting from important texts. Alternate translation: “Just as you can read in what Isaiah the prophet wrote” or “Just as it says in the Scriptures connected with Isaiah the prophet”\n 1:2 fc4t rc://*/ta/man/translate/figs-activepassive καθὼς γέγραπται ἐν τῷ Ἠσαΐᾳ τῷ προφήτῃ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “Just as Isaiah the prophet wrote” -1:2 e3by rc://*/ta/man/translate/writing-quotations καθὼς γέγραπται ἐν τῷ Ἠσαΐᾳ τῷ προφήτῃ 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “Just as it is written in Isaiah the prophet, we read,” or “Just as it is written in Isaiah the prophet, he wrote,” -1:2 z8b7 rc://*/ta/man/translate/figs-ellipsis ἐν τῷ Ἠσαΐᾳ τῷ προφήτῃ 1 Mark is leaving out some of the words that this sentence would need in many languages to be complete. If it would be helpful in your language, you could supply these words. Alternate translation: “in the scroll of Isaiah the prophet” -1:2 gu7i rc://*/ta/man/translate/figs-idiom πρὸ προσώπου σου 1 Here, **before your face** is an idiom which means that the **messenger** was sent first, and then the second person came after him. If it would be helpful in your language, you could clarify. Alternate translation: “first” or “before you”. -1:2 fsqn rc://*/ta/man/translate/figs-metaphor ἰδοὺ 1 The term **Behold** focuses the attention of the listener on what the speaker is about to say. Though it literally means “look” or “see,” in this case “seeing” means giving attention to what follows. Alternate translation, as a new sentence: “Pay attention!” -1:2 s28q rc://*/ta/man/translate/figs-yousingular προσώπου σου & τὴν ὁδόν σου 1 Here, both uses of the pronoun **your** refer to Jesus and are singular. -1:2 kl12 rc://*/ta/man/translate/figs-metaphor ὃς κατασκευάσει τὴν ὁδόν σου 1 That the messenger **will prepare your way** represents preparing the people for the Lord’s arrival. If it would be helpful in your language, you could express this explicitly. Alternate translation: “who will prepare the people for your arrival” -1:3 lkm3 rc://*/ta/man/translate/writing-quotations φωνὴ βοῶντος ἐν τῇ ἐρήμῳ, 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “a voice crying out in the wilderness, he is saying,” or “a voice crying out in the wilderness, hear him saying,” -1:3 dqi9 rc://*/ta/man/translate/figs-quotesinquotes φωνὴ βοῶντος ἐν τῇ ἐρήμῳ, ἑτοιμάσατε τὴν ὁδὸν Κυρίου, εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ 1 Here there is a direct quotation nested inside a direct quotation as Mark quotes Isaiah, who quotes the messenger. If it would be helpful in your language, you could translate the second direct quotation as an indirect quotation. Alternate translation: “a voice crying out in the wilderness, telling people to make ready the way of the Lord and to make his paths straight” -1:3 cf0e rc://*/ta/man/translate/figs-synecdoche φωνὴ βοῶντος 1 Here, **a voice** refers to the messenger who uses his voice to cry out. If it would be helpful in your language, you could use an equivalent expression from your culture or use plain language. Alternate translation: “people will hear his voice as he cries out” -1:3 v3n3 rc://*/ta/man/translate/figs-parallelism ἑτοιμάσατε τὴν ὁδὸν Κυρίου, εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ 1 **Make ready the way of the Lord** and **make his paths straight** mean the same thing. If it would be helpful in your language, you could combine the two. See the next note for alternate translations. -1:3 peh5 rc://*/ta/man/translate/figs-metaphor ἑτοιμάσατε τὴν ὁδὸν Κυρίου 1 Here Isaiah uses the metaphor of preparing **paths** or **the way** on which someone will travel to make them walkable. If a person in high authority were coming, the people would clear the roads of any hazards. So this metaphor means that the people should prepare themselves to receive the Lord’s message when he comes. If it would be helpful in your language, you could use an equivalent metaphor from your culture or use plain speech. Alternate translation: “Prepare to hear and obey the Lord’s message when he comes” -1:3 yyk3 rc://*/ta/man/translate/figs-extrainfo Κυρίου 1 In this quotation from Isaiah, **the Lord** refers to God, but Mark is showing how it also refers to Jesus the Messiah. However, do not translate this as “Jesus” here, because this double reference must be maintained. -1:3 h8rt rc://*/ta/man/translate/figs-idiom ἑτοιμάσατε τὴν ὁδὸν 1 The imagery of a path, or **the way**, is used here to indicate that John will prepare the people to listen to the Lord’s message. If someone prepares a path for someone else, the preparer makes the path walkable. If someone in high authority was coming, others would make sure the roads were cleared of any hazards. If it would be helpful in your language, you could use an alternate translation: “Prepare the people for the arrival of the Lord” -1:3 wltl rc://*/ta/man/translate/figs-yousingular ἑτοιμάσατε & ποιεῖτε 1 In the original language in which Mark wrote this Gospel, both occurrences of the word **Make** are plural and are commands addressing a group of people. Use the natural forms in your language to express this meaning. -1:4 s05n rc://*/ta/man/translate/figs-explicit καὶ κηρύσσων βάπτισμα μετανοίας εἰς ἄφεσιν ἁμαρτιῶν 1 The **baptism of repentance** proclaimed by John the Baptizer likely had its origin in baptisms done by Gentiles who were converting to Judaism. This baptism was done one time and showed that these people were converting from their former way of life to the new way of life. If it would be helpful in your language, you could express that explicitly. Alternate translation: “and preaching that he must baptize them to show that they have turned from their former evil ways, accepted God’s forgiveness for their sins, and were now following God” -1:4 dtqv rc://*/ta/man/translate/figs-abstractnouns καὶ κηρύσσων βάπτισμα μετανοίας εἰς ἄφεσιν ἁμαρτιῶν 1 If your language does not use abstract nouns for the ideas behind **repentance**, **forgiveness**, and **sins**, you can express those ideas with verbs. Alternate translation: “and preaching that he must baptize them to show that they have repented of their former evil way of living and that God has forgiven them for sinning against him” -1:5 u9yg rc://*/ta/man/translate/figs-synecdoche πᾶσα ἡ Ἰουδαία χώρα 1 The phrase **region of Judea** is used here to refer to the people living within Judea, a large area in which the city of Jerusalem was located. Alternate translation: “the people from Judea” -1:5 cf75 rc://*/ta/man/translate/figs-hyperbole πᾶσα ἡ Ἰουδαία χώρα καὶ οἱ Ἱεροσολυμεῖται πάντες 1 Here, **the whole region** and **all the inhabitants** are generalizations that refer to a great number of people but not to every single person. If it would be helpful in your language, you could use an equivalent expression from your language or use plain language. Alternate translation: “many people from Judea and Jerusalem” -1:5 h8h7 rc://*/ta/man/translate/figs-activepassive καὶ ἐβαπτίζοντο ὑπ’ αὐτοῦ ἐν τῷ Ἰορδάνῃ ποταμῷ, ἐξομολογούμενοι τὰς ἁμαρτίας αὐτῶν 1 If it would be more natural in your language, you could say this with an active form. Alternate translation: “and he was baptizing them in the Jordan River, and they were confessing their sins” -1:6 n3rk rc://*/ta/man/translate/writing-background καὶ ἦν ὁ Ἰωάννης ἐνδεδυμένος τρίχας καμήλου, καὶ ζώνην δερματίνην περὶ τὴν ὀσφὺν αὐτοῦ, καὶ ἔσθων ἀκρίδας καὶ μέλι ἄγριον. 1 This verse helps provide background information about John. Use the natural form in your language for expressing background information. -1:6 kyy3 rc://*/ta/man/translate/figs-activepassive ἦν ὁ Ἰωάννης ἐνδεδυμένος τρίχας καμήλου, καὶ ζώνην δερματίνην περὶ τὴν ὀσφὺν αὐτοῦ, καὶ ἔσθων ἀκρίδας 1 If your language does not use the passive form **was clothed**, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “John wore camel hair and a leather belt around his waist, and ate locusts” -1:6 j141 rc://*/ta/man/translate/figs-explicit ἦν ὁ Ἰωάννης ἐνδεδυμένος τρίχας καμήλου 1 The camels’ hair that John wore had been woven into rough, course material which was then made into clothing. If it would be helpful in your language, you could express that explicitly. Alternate translation: “John was clothed in rough clothing woven from camel’s hair” -1:6 h518 rc://*/ta/man/translate/translate-unknown καμήλου 1 If your readers would not know what a **camel** is, you could include a description in a footnote or use a more general term. Alternate translation: “animal” -1:6 jpzh rc://*/ta/man/translate/translate-unknown ἀκρίδας 1 If your readers would not know what **locusts** are, you could include a description in a footnote or use a more general term. Alternate translation: “grasshoppers” or “insects” -1:7 p7tl rc://*/ta/man/translate/writing-quotations ἐκήρυσσεν λέγων 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “he announced loudly to the people” or “he proclaimed these things, saying” -1:7 l7jd rc://*/ta/man/translate/writing-pronouns ἐκήρυσσεν 1 The pronoun **he** is referring to John. If it would be helpful in your language, you could say that explicitly in your translation. Alternate translation: “John was proclaiming” -1:7 bk1j rc://*/ta/man/translate/figs-explicit ἔρχεται & ὀπίσω μου 1 Here, **coming after me** means that this mightier person would come at a later time than John came. It does not mean that he is behind John, chasing John, or following John as a disciple of his. If it would be helpful in your language, you could express that explicitly. -1:7 g8fw rc://*/ta/man/translate/figs-explicit οὗ οὐκ εἰμὶ ἱκανὸς, κύψας λῦσαι τὸν ἱμάντα τῶν ὑποδημάτων αὐτοῦ 1 Untying the straps of sandals was a duty of a slave. John is saying implicitly that the one who is coming will be so great that John is not even worthy to be his slave. If it would be helpful in your language, you could say that explicitly. Alternate translation: “and I am not even worthy to be his slave” -1:8 e4qi rc://*/ta/man/translate/figs-metaphor αὐτὸς δὲ βαπτίσει ὑμᾶς ἐν Πνεύματι Ἁγίῳ 1 John is using literal baptism, which puts a person under water, to speak of spiritual baptism, which will put people under the influence of the Holy Spirit. If possible, use the same word for **baptize** here as you used for John’s baptism. That should aid the comparison between the two. If this is not possible, you could use a simile or plain language. Alternate translation: “but he will join you to the Holy Spirit” -1:8 r1j9 rc://*/ta/man/translate/grammar-connect-logic-contrast δὲ 1 Here, baptism by water and baptism by the Holy Spirit are being contrasted. Use a natural way in your language to introduce a contrast. -1:9 u65k rc://*/ta/man/translate/writing-newevent καὶ ἐγένετο ἐν ἐκείναις ταῖς ἡμέραις 1 This phrase, **And it happened that in those days**, marks the beginning of a new event in the storyline. Use the natural form in your language for introducing a new event -1:9 y8ea rc://*/ta/man/translate/writing-pronouns ἐν ἐκείναις ταῖς ἡμέραις 1 The phrase **those days** refers to the time period when John was preaching and baptizing people at the Jordan River. If it would be helpful in your language, you could state it more clearly. Alternate translation: “John was preaching and baptizing people when” -1:9 gi39 rc://*/ta/man/translate/figs-activepassive ἐβαπτίσθη & ὑπὸ Ἰωάννου 1 If your language does not use the passive form in this way, you can express this idea in active form or in another way that is natural in your language. Alternate translation: “John baptized him” -1:9 zv8t rc://*/ta/man/translate/figs-go ἦλθεν Ἰησοῦς ἀπὸ Ναζαρὲτ τῆς Γαλιλαίας 1 Your language may say “went” rather than **came** in contexts such as this. Use whichever is more natural. Alternate translation: “Jesus went from Nazareth in Galilee” or “Jesus went out from Nazareth in Galilee” -1:10 stwh rc://*/ta/man/translate/grammar-connect-time-sequential εὐθὺς 1 The word **immediately** occurs often throughout the book of Mark. As used here, it means that the event it introduces occurs directly after the previous event. Use a natural form in your language for communicating this. -1:10 n8sg rc://*/ta/man/translate/figs-activepassive εἶδεν σχιζομένους τοὺς οὐρανοὺς 1 If your language does not use the passive form in this way, you can express this idea in active form or in another way that is natural in your language. Alternate translation: “he saw the heavens bursting open” or “he saw God tearing the heavens open” -1:10 m5f6 rc://*/ta/man/translate/figs-simile τὸ Πνεῦμα ὡς περιστερὰν καταβαῖνον ἐπ’ αὐτόν 1 The phrase **like a dove** could mean: (1) the Spirit looked like a dove as he descended upon Jesus. Alternate translation: “the Spirit coming down from heaven, looking like a dove” (2) the Spirit descended upon Jesus as a dove descends from the sky toward the ground. Alternate translation: “the Spirit of God coming down from heaven as a dove comes down to earth” -1:11 jh9m rc://*/ta/man/translate/figs-personification καὶ φωνὴ ἐγένετο ἐκ τῶν οὐρανῶν 1 Mark speaks of this voice as if it were a living thing that could come from heaven to earth. If it would be helpful in your language, you could express this meaning plainly. Alternate translation: “And God spoke from heaven and said” -1:11 s6f4 rc://*/ta/man/translate/guidelines-sonofgodprinciples ὁ Υἱός μου ὁ ἀγαπητός 1 The term **Son** is an important title for Jesus. The title **Son** describes Jesus’ relationship with God the Father. -1:12 mh8n εὐθὺς 1 See how you translated the word **immediately** in [Mark 1:10](../mrk/01/10.md) -1:12 yv6v τὸ Πνεῦμα αὐτὸν ἐκβάλλει εἰς τὴν ἔρημον 1 # Connecting Statement:\n\nAlternate translation: “the Spirit led Jesus into the wilderness” -1:13 k2kt rc://*/ta/man/translate/figs-activepassive πειραζόμενος ὑπὸ τοῦ Σατανᾶ 1 If your language does not use the passive form in this way, you can express this idea in active form or in another way that is natural in your language. Alternate translation: “and all the while Satan tempted him” or “during which time Satan kept trying to persuade him to disobey God” +1:2 z8b7 rc://*/ta/man/translate/figs-metonymy ἐν τῷ Ἠσαΐᾳ τῷ προφήτῃ 1 Here, **Isaiah the prophet** represents the book written by Isaiah. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “in the scroll of Isaiah the prophet” +1:2 br10 rc://*/ta/man/translate/figs-exclamations ἰδοὺ 1 Here, the word **Behold** draws the attention of the audience and asks them to listen carefully. If it would be helpful in your language, you could express **Behold** with a word or phrase that asks the audience to listen, or you could draw the audience’s attention in another way. Alternate translation: “See” or “Pay attention” +1:2 gu7i rc://*/ta/man/translate/figs-idiom πρὸ προσώπου σου 1 Here, the phrase **before your face** means before or in front of the person. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “in front of you” or “before I send you” +1:2 kl12 rc://*/ta/man/translate/figs-metaphor κατασκευάσει τὴν ὁδόν σου 1 Here the author of the quotation speaks of helping people to get ready for the coming of the Messiah as if it were preparing the **way** or road for the Messiah. If it would be helpful in your language, you could use a comparable figure of speech or state the meaning plainly. Alternate translation: “will help people get ready for you to arrive” +1:3 cf0e rc://*/ta/man/translate/figs-synecdoche φωνὴ βοῶντος 1 The author of the quotation is using **voice** to represent a person speaking. If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: “a person calling out” or “someone calling out” +1:3 lkm3 rc://*/ta/man/translate/writing-quotations βοῶντος ἐν τῇ ἐρήμῳ, 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “of one calling out in the wilderness and saying” or “of one calling out in the wilderness, declaring” +1:3 dqi9 rc://*/ta/man/translate/figs-quotesinquotes ἐν τῇ ἐρήμῳ, ἑτοιμάσατε τὴν ὁδὸν Κυρίου, εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. If you do, you will need to delete the single quotation mark at the end of this quotation. Alternate translation: “the wilderness that people must make ready the way of the Lord, that they must make his paths straight” +1:3 v3n3 rc://*/ta/man/translate/figs-parallelism ἑτοιμάσατε τὴν ὁδὸν Κυρίου, εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ 1 These two phrases mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. Hebrew poetry was based on this kind of repetition, and it would be good to show this to your readers by including both phrases in your translation rather than combining them. However, if it would be helpful to your readers, you could connect the phrases with a connecting word in order to show that the second phrase is repeating the first one, not saying something additional. Alternate translation: “Make ready the way of the Lord, yes, make his paths straight” +1:3 peh5 rc://*/ta/man/translate/figs-metaphor ἑτοιμάσατε τὴν ὁδὸν Κυρίου, εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ 1 Here the author of the quotation speaks as if people should build or maintain roads for **the Lord** to travel on as he comes to visit his people. He means that people need to be living and acting in proper ways when **the Lord** appears to his people. If it would be helpful in your language, you could express the metaphor in simile form or state the meaning plainly. Alternate translation: “Live and behave in a way that pleases God, as if you were making a road ready for him to travel on” +1:3 tz2g rc://*/ta/man/translate/figs-yousingular ἑτοιμάσατε & ποιεῖτε 1 Because the person who is **crying out** is speaking to many people, the commands **Make ready** and **make** are plural. +1:4 pmse rc://*/ta/man/translate/figs-explicit ἐγένετο Ἰωάννης, ὁ βαπτίζων ἐν τῇ ἐρήμῳ, καὶ κηρύσσων 1 Here, the phrase translated **the one baptizing** could be: (1) a description of what John did, in parallel with the word **preaching**. Alternate translation: “John came. He was baptizing in the wilderness and preaching” (2) a title (“the Baptist”) that people called **John**. Alternate translation: “John the Baptist came in the wilderness, preaching” +1:4 je3t rc://*/ta/man/translate/writing-participants ἐγένετο Ἰωάννης 1 This phrase introduces a new character into the story. If your language has an expression of its own that serves this purpose, you could use it here. Alternate translation: “There was a man named John” or “A man called John appeared” +1:4 q9np rc://*/ta/man/translate/figs-quotations κηρύσσων βάπτισμα μετανοίας εἰς ἄφεσιν ἁμαρτιῶν 1 It may be more natural in your language to have a direct quotation here. Alternate translation: “preaching, ‘Receive a baptism of repentance for forgiveness of sins.’” +1:4 s05n rc://*/ta/man/translate/figs-explicit κηρύσσων βάπτισμα μετανοίας 1 Here Mark implies that John was **preaching** that people should undergo **a baptism of repentance**. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “preaching that people should receive a baptism of repentance” or “preaching that people should ask to receive a baptism of repentance” +1:4 dtqv rc://*/ta/man/translate/figs-abstractnouns βάπτισμα μετανοίας εἰς ἄφεσιν ἁμαρτιῶν 1 If your language does not use abstract nouns for the ideas behind **repentance** and **forgiveness**, you could express the same ideas in another way. Alternate translation: “that people should be baptized to show that they had repented, so that their sins would be forgiven”\n +1:4 vz74 rc://*/ta/man/translate/figs-possession βάπτισμα μετανοίας 1 Here, Mark is using the possessive form to describe a **baptism** that shows or expresses **repentance**. If this is not clear in your language, you could express the idea in another way. Alternate translation: “a baptism that expresses repentance” or “a baptism that demonstrates repentance” +1:4 p86z rc://*/ta/man/translate/grammar-connect-logic-goal εἰς ἄφεσιν ἁμαρτιῶν 1 Here, the phrase **for the forgiveness of sins** indicates the goal of the **baptism of repentance**. If it would be helpful in your language, you could use a different word or phrase that indicates the goal of an action. Alternate translation: “that would lead to forgiveness of sins” +1:5 cf75 rc://*/ta/man/translate/figs-hyperbole πᾶσα ἡ Ἰουδαία χώρα καὶ οἱ Ἱεροσολυμεῖται πάντες 1 Mark twice writes **all** as a generalization for emphasis. If it would be helpful in your language, you could use a different way to express the emphasis. Alternate translation: “most of the Judea region and most of the Jerusalemites” +1:5 u9yg rc://*/ta/man/translate/figs-synecdoche πᾶσα ἡ Ἰουδαία χώρα 1 Here, the phrase **all the Judea region** represents the people who live in that area. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “all the inhabitants of the Judea region” +1:5 pgyh rc://*/ta/man/translate/figs-go ἐξεπορεύετο 1 In a context such as this, your language might say “coming” instead of **going**. Alternate translation: “were coming out” +1:5 b9u4 rc://*/ta/man/translate/grammar-connect-time-sequential ἐβαπτίζοντο ὑπ’ αὐτοῦ ἐν τῷ Ἰορδάνῃ ποταμῷ, ἐξομολογούμενοι τὰς ἁμαρτίας αὐτῶν 1 Here the people were **confessing their sins** before they **were being baptized**. If it would be helpful in your language, you could rearrange the elements so that these events are in sequential order, or you could use another form to indicate the sequence. Alternate translation: “confessing their sins, they were being baptized by him in the Jordan River” or “were being baptized by him in the Jordan River after they confessed their sins” +1:5 h8h7 rc://*/ta/man/translate/figs-activepassive ἐβαπτίζοντο ὑπ’ αὐτοῦ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “he was baptizing them” +1:5 yezj rc://*/ta/man/translate/figs-explicit ἐξομολογούμενοι 1 Here it is the people who are **confessing**, not John. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “as they confessed” +1:6 n3rk rc://*/ta/man/translate/writing-background καὶ & ὁ Ἰωάννης 1 Here Mark uses the word **And** to introduce background information that will help readers understand what happens next. The word does not introduce another event in the story. This background information is found in [1:6–8](../01/06.md). Use a natural form in your language for introducing background information. Alternate translation: “Concerning this John, he” +1:6 kyy3 rc://*/ta/man/translate/figs-activepassive ἦν & ἐνδεδυμένος 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “clothed himself with” +1:6 j141 rc://*/ta/man/translate/figs-explicit ἦν & ἐνδεδυμένος τρίχας καμήλου 1 Here Mark implies that John wore clothes made from **camel hair**. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “wore clothing made from the hair of camels” +1:6 h518 rc://*/ta/man/translate/translate-unknown ζώνην δερματίνην 1 A **leather belt** is a thin strap made out of animal skin that holds clothing in place. If your readers would not be familiar with this type of clothing, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “an animal skin strap” or “a band made from animal skin” +1:7 p7tl rc://*/ta/man/translate/writing-quotations λέγων 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “and he said” +1:7 bk1j rc://*/ta/man/translate/figs-metaphor ἔρχεται & ὀπίσω μου 1 Here John speaks as if someone is walking behind him. He means that soon someone will continue what he has started doing. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “will preach after I have preached” +1:7 x7iz rc://*/ta/man/translate/translate-tense ἔρχεται 1 Here John uses the present tense to refer to something that will certainly happen in the future. If it would be helpful in your language, you could use the future tense here. Alternate translation: “will come” +1:7 g8fw rc://*/ta/man/translate/figs-explicit οὐκ εἰμὶ ἱκανὸς, κύψας λῦσαι τὸν ἱμάντα τῶν ὑποδημάτων αὐτοῦ 1 Here, **to untie the strap** of someone’s **sandals** was a duty of a slave. John means that he is not worthy to be a slave to this person who is **coming after** him. If it would be helpful to your readers, you could make that idea more explicit. Alternate translation: “I am not worthy to be the slave who, stooping down, unties the strap of his sandals” or “I am not worthy to act as his slave” +1:7 lyjx rc://*/ta/man/translate/figs-explicitinfo ἱκανὸς, κύψας λῦσαι 1 The expression **stooping down** contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. Alternate translation: “worthy to untie” +1:7 nnbj rc://*/ta/man/translate/translate-unknown λῦσαι τὸν ἱμάντα τῶν ὑποδημάτων αὐτοῦ 1 In Jesus’ culture, people wore **sandals** on their feet by tying them on with a **strap**. To take off the **sandals**, someone had to **untie the strap**. If it would be helpful in your language, you could state more explicitly what it means **to untie the strap**, or you could use a more general term. Alternate translation: “to help him remove his sandals by untying the strap” or “to remove his sandals” +1:8 rtdf rc://*/ta/man/translate/translate-tense ἐβάπτισα 1 Here John could be using the past tense: (1) to refer generally to how he baptizes people. Alternate translation: “always baptize” (2) to refer specifically to how he just baptized some people. Alternate translation: “I have baptized” +1:8 ghzs rc://*/ta/man/translate/figs-yousingular ὑμᾶς -1 Since John is speaking to many people, the word **you** is plural throughout this verse. +1:8 e4qi rc://*/ta/man/translate/figs-metaphor αὐτὸς δὲ βαπτίσει ὑμᾶς ἐν Πνεύματι Ἁγίῳ 1 Here John indicates that the one coming after him will cause people to experience **the Holy Spirit**, just as John caused people to experience **water** in baptism. If possible, preserve the baptism metaphor or express the idea in simile form. Alternate translation: “but he will baptize you, as it were, with the Holy Spirit” or “and he also will perform something like baptism, but he will use the Holy Spirit” +1:8 r1j9 rc://*/ta/man/translate/grammar-connect-logic-contrast δὲ 1 Here, the word **but** introduces what the one coming after John will use for baptism in contrast to what John uses. If it would be helpful in your language, you could use a different word or phrase that introduces a contrast. Alternate translation: “and, in contrast,” +1:9 u65k rc://*/ta/man/translate/writing-newevent καὶ ἐγένετο 1 The phrase **And it happened that** marks the beginning of a new event in the story. Use a natural form in your language for introducing a new event. Alternate translation: “Then,” or “Next,” +1:9 arc9 rc://*/ta/man/translate/figs-idiom ἐν ἐκείναις ταῖς ἡμέραις 1 Here, Matthew uses the term **days** to refer to a particular period of time. If it would be helpful in your language, you could use a different word or phrase that identifies a particular period of time. Alternate translation: “during that time” +1:9 y8ea rc://*/ta/man/translate/figs-explicit ἐν ἐκείναις ταῖς ἡμέραις 1 The phrase **those days** refers to the time period when John was preaching and baptizing people at the Jordan River. If it would be helpful in your language, you could state it more clearly. Alternate translation: “John was preaching and baptizing people when” +1:9 zv8t rc://*/ta/man/translate/figs-go ἦλθεν 1 In a context such as this, your language might say “went” instead of **came**. Alternate translation: “went” +1:9 gi39 rc://*/ta/man/translate/figs-activepassive ἐβαπτίσθη & ὑπὸ Ἰωάννου 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “John baptized him” +1:10 stwh rc://*/ta/man/translate/figs-explicit εὐθὺς ἀναβαίνων ἐκ τοῦ ὕδατος, εἶδεν 1 Here, the word **immediately** indicates that as soon as John baptized Jesus, Jesus **saw the heavens being split open** as he was **coming up out of the water**. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “right away, as he was coming up out of the water, he saw” +1:10 jeof rc://*/ta/man/translate/figs-explicit ἀναβαίνων ἐκ τοῦ ὕδατος 1 Here Mark implies that Jesus was in the Jordan River when he was baptized. Afterwards, he came up out of the river. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “leaving the water of the river” or “stepping out of the river” +1:10 vxaa rc://*/ta/man/translate/figs-go ἀναβαίνων & καταβαῖνον 1 In contexts such as these, your language might say “going” instead of **coming**. Alternate translation: “going up … going down” +1:10 d9zr rc://*/ta/man/translate/figs-explicit εἶδεν σχιζομένους τοὺς οὐρανοὺς, καὶ 1 Here Mark is referring to a phenomenon in which heaven and earth are connected in a special way so that someone or something can move from one place to the other. Jesus was able to see this happening. If it would be helpful in your language, you could state more explicitly what it means for the heavens to be **split open**. Alternate translation: “he could see the heavens being split open to connect heaven and earth, and he saw” or “he saw the entrance to the heavens opening and” +1:10 n8sg rc://*/ta/man/translate/figs-activepassive σχιζομένους τοὺς οὐρανοὺς 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was God. Alternate translation: “the heavens splitting open” or “God splitting the heavens open” +1:10 m5f6 rc://*/ta/man/translate/figs-simile τὸ Πνεῦμα ὡς περιστερὰν καταβαῖνον ἐπ’ αὐτόν 1 The phrase **like a dove** could mean: (1) the Spirit looked like a dove as he was **coming down** upon Jesus. Alternate translation: “the Spirit coming down on him, looking like a dove” (2) the Spirit descended upon Jesus as a dove descends from the sky toward the ground. Alternate translation: “the Spirit coming down on him as a dove comes down to earth” +1:10 c7c9 rc://*/ta/man/translate/figs-explicit καταβαῖνον ἐπ’ αὐτόν 1 Here Mark implies that **the Spirit** came down from **the heavens**. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “coming down on him from the heavens” +1:11 jh9m rc://*/ta/man/translate/figs-synecdoche φωνὴ ἐγένετο 1 Mark is using **voice** to represent the person who is speaking, which is God the Father. If it would be helpful in your language, you could use an comparable expression or state the meaning plainly. Alternate translation: “a person spoke” or “God the Father spoke” +1:11 s6f4 rc://*/ta/man/translate/guidelines-sonofgodprinciples ὁ Υἱός μου ὁ ἀγαπητός 1 **Son** is an important title for Jesus that describes his relationship with God the Father. +1:11 l2j2 rc://*/ta/man/translate/figs-activepassive ὁ Υἱός & ὁ ἀγαπητός 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “Son, whom I love” +1:11 ogiw rc://*/ta/man/translate/figs-activepassive ἐν σοὶ εὐδόκησα 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “You please me” +1:12 mh8n rc://*/ta/man/translate/writing-newevent καὶ εὐθὺς 1 Here, the phrase **And immediately** introduces the next major event in the story. Mark implies that this event began soon after the event he just finished narrating. If it would be helpful in your language, you could use a word or phrase that introduces the next event. Alternate translation: “Soon after that” +1:12 yv6v rc://*/ta/man/translate/figs-metaphor αὐτὸν ἐκβάλλει 1 Here Mark speaks as if **the Spirit** physically picked up Jesus and **casts him out** into the wilderness. He means that **the Spirit** compelled Jesus to go to the wilderness, although he did not force Jesus to go against his will. If it would be helpful in your language, you could use a comparable figure of speech or state the meaning plainly. Alternate translation: “compels him to go” or “leads him out” +1:12 b3kw rc://*/ta/man/translate/translate-tense αὐτὸν ἐκβάλλει 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “cast him out” +1:13 k2kt rc://*/ta/man/translate/figs-activepassive πειραζόμενος ὑπὸ τοῦ Σατανᾶ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “and Satan was tempting him” 1:13 siu3 ἦν μετὰ τῶν θηρίων 1 Alternate translation: “Jesus was living among the wild animals” -1:14 q12s rc://*/ta/man/translate/figs-activepassive μετὰ δὲ τὸ παραδοθῆναι τὸν Ἰωάννην 1 If your language does not use the passive form in this way, you can express this idea in active form or in another way that is natural in your language. Alternate translation: “But after the governor, Herod, had John arrested” or “But after Herod’s soldiers arrested John” -1:14 o4oh rc://*/ta/man/translate/figs-extrainfo μετὰ δὲ τὸ παραδοθῆναι τὸν Ἰωάννην 1 The governor, Herod Antipas, had John arrested and put into prison because John continually rebuked Herod Antipas for his sins. See [6:14–29](../06/14.md). If it would be helpful in your language, you could put this information in a footnote. -1:14 tmh9 rc://*/ta/man/translate/grammar-connect-time-background μετὰ δὲ τὸ παραδοθῆναι τὸν Ἰωάννην 1 This phrase provides background information that sets the time period for Jesus’ ministry. Jesus did not begin his ministry until John had been arrested. Use the natural form in your language for expressing this information. Alternate translation: “Later, John was arrested. After that,” -1:14 ys3b rc://*/ta/man/translate/figs-go ἦλθεν ὁ Ἰησοῦς εἰς τὴν Γαλιλαίαν 1 Your language may say “went” rather than **came** in contexts such as this. Use whichever is more natural. Also, it might be more natural to indicate that Jesus was returning to Galilee. Alternate translation: “Jesus went back to Galilee” or “Jesus returned to Galilee” -1:14 ns6b κηρύσσων τὸ εὐαγγέλιον 1 Alternate translation: “telling the people there about the good news” -1:15 fzq5 rc://*/ta/man/translate/figs-idiom πεπλήρωται ὁ καιρὸς καὶ ἤγγικεν ἡ Βασιλεία τοῦ Θεοῦ 1 The phrase **The time has been fulfilled** is an idiom that means that something which God said would happen has finally happened. Often, this refers to a prophecy of the Old Testament being fulfilled in New Testament times. If it would be helpful in your language, you could state this plainly. Alternate translation: “God said that his rule would come near, and now it has come near” -1:15 rhom rc://*/ta/man/translate/writing-quotations καὶ λέγων 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “and he said” or “and informing them” -1:15 quab rc://*/ta/man/translate/figs-activepassive πεπλήρωται ὁ καιρὸς 1 If your language does not use the passive form in this way, you can express this idea in active form or in another way that is natural in your language. Alternate translation: “The time has come” or “What God promised is now happening” -1:15 yo11 ἤγγικεν 1 The phrase **has come near** could mean: (1) has entered into human history and begun in a new and fuller way. Alternate translation: “has begun” or (2) will soon begin in a new and fuller way. Alternate translation: “will soon begin” -1:16 z3j9 rc://*/ta/man/translate/figs-explicit ἀμφιβάλλοντας ἐν τῇ θαλάσσῃ 1 The purpose of throwing the net was to catch fish in it. If it would be helpful in your language, you could express that explicitly. Alternate translation: “throwing a net into the water to catch fish” -1:16 xor6 rc://*/ta/man/translate/grammar-connect-logic-result ἀμφιβάλλοντας ἐν τῇ θαλάσσῃ; ἦσαν γὰρ ἁλιεῖς 1 If it would be more natural in your language, you could reverse the order of these phrases, since the second phrase gives the reason for the result that the first phrase describes. You may also wish to start a new sentence here. Alternate translation: “who, because they were fishermen, were net-casting into the sea” -1:17 zui3 rc://*/ta/man/translate/figs-idiom δεῦτε ὀπίσω μου 1 **Come after me** is an idiom which means to become a disciple of someone. If it would be helpful in your language, you could use an equivalent idiom or use plain language. Alternate translation: “Join the group of my followers” or “Become my disciples” -1:17 mlc6 rc://*/ta/man/translate/figs-metaphor ποιήσω ὑμᾶς γενέσθαι ἁλιεῖς ἀνθρώπων 1 The expression **fishers of men** means that Simon and Andrew will teach people God’s message so others will also follow Jesus. If it would be helpful in your language, you could use an equivalent metaphor from your culture. Alternatively, you could express Paul’s meaning plainly. Alternate translation: “I will teach you to gather men to me like you gather fish” -1:17 i2sr rc://*/ta/man/translate/figs-gendernotations ἀνθρώπων 1 Here, although the term **men** is masculine, Jesus is using it in a generic sense that includes both men and women. Alternate translation: “of people” -1:18 tnuc rc://*/ta/man/translate/grammar-connect-time-sequential εὐθέως 1 See how you translated the word **immediately** in [1:10](../01/10.md). -1:18 gvia rc://*/ta/man/translate/grammar-connect-time-sequential ἠκολούθησαν αὐτῷ 1 Here, **they followed him** means that they went with Jesus and intended to remain with him as his disciples. Make sure that you use a phrase that does not imply that they followed him with any evil intention or followed far behind him. Alternate translation: “they walked away with Jesus to learn from him” -1:19 xl2m καταρτίζοντας τὰ δίκτυα 1 Here, **mending** refers to restoring something, usually by sewing, to make it ready to use. Since a net is made of ropes, this probably meant stitching, weaving, or tying it together. Alternate translation: “are repairing their nets” -1:20 zjz5 rc://*/ta/man/translate/figs-explicit ἐκάλεσεν αὐτούς 1 If it would be helpful in your language, you could express explicitly what Jesus **called** James and John to do. Alternate translation: “he called them to come with him” -1:20 f77b rc://*/ta/man/translate/writing-pronouns ἀπῆλθον ὀπίσω αὐτοῦ 1 Here, **they** refers to James and John. It does not refer to the servants, who stayed in the boat. If it would be helpful in your language, you could express it more clearly. Alternate translation: “James and John followed Jesus” -1:20 b2ci ἀπῆλθον ὀπίσω αὐτοῦ 1 The phrase, **they went away after him** means the same as “they followed him” in [1:18](../01/18.md). Alternate translation: “James and John followed Jesus” -1:22 bsc9 rc://*/ta/man/translate/figs-ellipsis ἦν γὰρ διδάσκων αὐτοὺς ὡς ἐξουσίαν ἔχων, καὶ οὐχ ὡς οἱ γραμματεῖς 1 The author intentionally leaves out the repeated information in this sentence. If it would be helpful in your language, you could clarify. Alternate translation: “for he was teaching them as someone who has authority teaches and not as the scribes teach” -1:22 e9gf rc://*/ta/man/translate/grammar-connect-logic-contrast ἦν γὰρ διδάσκων αὐτοὺς ὡς ἐξουσίαν ἔχων, καὶ οὐχ ὡς οἱ γραμματεῖς. 1 Here, Jesus’ teaching is being contrasted with the way that the Jewish teachers taught. Use a natural way in your language for introducing a contrast. -1:22 kmxf ἐξεπλήσσοντο 1 Alternate translation: “the people in the synagogue were amazed” -1:23 w7z2 rc://*/ta/man/translate/figs-explicit καὶ εὐθὺς ἦν ἐν τῇ συναγωγῇ αὐτῶν ἄνθρωπος ἐν πνεύματι ἀκαθάρτῳ 1 The person with the **unclean spirit** is in the **synagogue** while Jesus is preaching. If it would be helpful in your langauge, you could indicate that explicitly. Alternate translation: “While Jesus was teaching, immediately there was in their synagogue a man with an unclean spirit” -1:24 ra8g rc://*/ta/man/translate/figs-rquestion τί ἡμῖν καὶ σοί, Ἰησοῦ Ναζαρηνέ? 1 The demons ask the rhetorical question, **What to us and to you, Jesus of Nazareth** in order to tell let Jesus know that they do not want him to interfere with them and that they desire him to leave them alone. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “Jesus of Nazareth, leave us alone! There is no reason for you to interfere with us” -1:24 m8gz rc://*/ta/man/translate/figs-rquestion ἦλθες ἀπολέσαι ἡμᾶς? 1 The demons ask the rhetorical question **Have you come to destroy us** in order to urge Jesus not to harm them. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “Do not destroy us!” -1:24 qsig rc://*/ta/man/translate/figs-explicit ἦλθες ἀπολέσαι ἡμᾶς 1 Here, **us** refers to many spirits. Often times in the biblical passages about evil spirits, there are multiple spirits controlling one person (Mark 5:1–20). If it would be helpful in your language, you could indicate that explicitly. Alternate translation: “Have you come to destroy all of us evil spirits” -1:28 hrbh rc://*/ta/man/translate/figs-metaphor καὶ ἐξῆλθεν ἡ ἀκοὴ αὐτοῦ εὐθὺς, πανταχοῦ εἰς ὅλην τὴν περίχωρον τῆς Γαλιλαίας 1 The phrase **went out everywhere** means that the story of what just happened in the synagogue spread from person to person until many heard about it throughout the region of Galilee. If it would be helpful in your language, you could use an equivalent metaphor from your culture. Alternate translation: “The story about Jesus quickly spread from person to person throughout all of Galilee” -1:29 ybs7 rc://*/ta/man/translate/figs-go ἦλθον 1 # Connecting Statement:\n\nYour language may say “went” rather than **came** in contexts such as this. Use whichever is more natural. Alternate translation: “they went” -1:30 bvvl rc://*/ta/man/translate/writing-background ἡ & πενθερὰ Σίμωνος κατέκειτο πυρέσσουσα 1 This phrase gives background information about Peter’s **mother-in-law**. Use the natural form in your language for expressing background information. -1:30 vnp5 rc://*/ta/man/translate/translate-unknown πυρέσσουσα 1 A **fever** is a symptom of an illness in which the temperature of the body temporarily increases. This usually results in the need to lie down in bed and rest, as Peter’s mother-in-law was doing. If your reader would not be familiar with this, you could use a general expression. Alternate translation: “being feverish from illness” or “being ill with an elevated temperature” -1:31 bzd2 rc://*/ta/man/translate/figs-events ἤγειρεν αὐτὴν, κρατήσας τῆς χειρός 1 Here, the author mentions Jesus helping her up before mentioning that Jesus took her by the hand, even though it happened in the opposite order. If it would be helpful in your language, you could make the order of events clear. Alternate translation: “Jesus took her hand and helped her up out of bed” -1:31 sff6 rc://*/ta/man/translate/figs-metaphor ἀφῆκεν αὐτὴν ὁ πυρετός 1 This is a metaphor meaning that Jesus healed her of **the fever**. If it would be helpful in your language, you could use an equivalent metaphor from your culture. Alternate translation: “he healed her of the fever” -1:31 i5br rc://*/ta/man/translate/figs-explicit διηκόνει αὐτοῖς 1 If it would be helpful to your readers, you could say explicitly that she probably served them food. Alternate translation: “she provided them with food and drinks” -1:32 h0y2 rc://*/ta/man/translate/writing-background ὀψίας δὲ γενομένης, ὅτε ἔδυ ὁ ἥλιος 1 **Now when it became evening, after the sun had set** gives background information which helps the reader know the time in the day when this was occurring. Use the natural form in your language for expressing background information. -1:32 d1i7 rc://*/ta/man/translate/figs-hyperbole πάντας τοὺς κακῶς ἔχοντας καὶ τοὺς δαιμονιζομένους 1 The word **all** is an exaggeration to emphasize the great number of people who came. It is not likely that every single sick person was brought to Jesus. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “a great number of people who were sick or possessed by demons” -1:33 grp2 rc://*/ta/man/translate/figs-metonymy ἦν ὅλη ἡ πόλις ἐπισυνηγμένη πρὸς τὴν θύραν 1 The word **city** means the people who lived in the city. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “many people from that city gathered outside of Simon’s house” -1:33 pa4f rc://*/ta/man/translate/figs-hyperbole καὶ ἦν ὅλη ἡ πόλις ἐπισυνηγμένη πρὸς τὴν θύραν 1 The entire city did not gather at his door. This expression **the whole city** is used to express that a large number of people came to him. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “Many people from the city gathered at Simon’s door” -1:37 vgc7 rc://*/ta/man/translate/figs-hyperbole πάντες ζητοῦσίν σε 1 The word **Everyone** is an exaggeration to emphasize that many people were looking for Jesus. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “Many people are looking for you” -1:38 plm9 rc://*/ta/man/translate/figs-exclusive ἄγωμεν ἀλλαχοῦ 1 Here, Jesus uses the word **us** to refer to himself, along with Simon, Andrew, James, and John. -1:38 z53z rc://*/ta/man/translate/figs-extrainfo εἰς τὰς ἐχομένας κωμοπόλεις 1 The passages which follow clarify what is meant by the **surrounding towns**. Since the expression is explained in the next verse, you do not need to explain its meaning further here. -1:39 lb9t rc://*/ta/man/translate/grammar-connect-time-simultaneous κηρύσσων, εἰς τὰς συναγωγὰς αὐτῶν εἰς ὅλην τὴν Γαλιλαίαν, καὶ τὰ δαιμόνια ἐκβάλλων 1 Jesus’ was both **preaching** and **casting out the demons**. Jesus was not necessarily doing these in any order. Use the appropriate connecting word or phrase to show that Jesus was doing both of these things together. -1:39 zs4i rc://*/ta/man/translate/figs-hyperbole ἦλθεν & εἰς ὅλην τὴν Γαλιλαίαν 1 The words **in all** express an exaggeration used to emphasize that Jesus went to many locations in **Galilee**. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “he went to many places in Galilee” -1:41 l9jg rc://*/ta/man/translate/figs-idiom σπλαγχνισθεὶς 1 Here, the word **moved** is an idiom meaning to feel emotion about another person’s need. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “having felt compassion for him” -1:41 flc0 rc://*/ta/man/translate/figs-abstractnouns σπλαγχνισθεὶς 1 If your language does not use an abstract noun for this idea, you can express the idea behind the abstract noun **compassion** in another way. Alternate translation: “feeling compassionate” -1:41 qjz4 rc://*/ta/man/translate/figs-ellipsis θέλω 1 If **I am willing** would be misunderstood in your language, you could supply what Jesus is willing to do from the context. Alternate translation: “I am willing to make you clean” -1:43 iw7t αὐτῷ 1 The pronoun **him** which is used here refers to the leper whom Jesus healed. -1:44 xhu8 rc://*/ta/man/translate/figs-explicit σεαυτὸν δεῖξον τῷ ἱερεῖ 1 Jesus told the man to **show** himself **to the priest** so that the priest could look at his skin to see if his leprosy was really gone. The law of Moses required people to present themselves to the priest for inspection if they had been unclean but were now clean. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “get inspected by the priest to confirm that you are healed of the leprosy” -1:44 w6b2 rc://*/ta/man/translate/figs-synecdoche σεαυτὸν δεῖξον 1 Here, the word **yourself** represents the skin of the leper. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “show your skin” -1:45 i91a rc://*/ta/man/translate/figs-metaphor ἤρξατο κηρύσσειν πολλὰ καὶ διαφημίζειν τὸν λόγον 1 Here, **spread the word widely** is a metaphor for telling people in many places about what had happened. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “began to tell people in many places about what Jesus had done” -1:45 z363 rc://*/ta/man/translate/figs-hyperbole πάντοθεν 1 The word **all sides** is a hyperbole used to emphasize from how very many places the people came. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “from all over the region” +1:14 sp0r rc://*/ta/man/translate/writing-newevent δὲ 1 Here, the word **But** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **But** untranslated. Alternate translation: “Then,” +1:14 q12s rc://*/ta/man/translate/figs-activepassive μετὰ & τὸ παραδοθῆναι τὸν Ἰωάννην 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context (see [6:17–29](../06/17.md)) that it was the soldiers of King Herod Antipas, the ruler of **Galilee**. Alternate translation: “after soldiers handed John over to the authorities” or “after the king of Galilee arrested John” +1:14 lzry rc://*/ta/man/translate/figs-explicit ἦλθεν & εἰς τὴν Γαλιλαίαν 1 Here Mark implies that Jesus was going back **to Galilee**, since he had originally come from there to meet John (see [1:9](../01/09.md)). If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “came to Galilee again” or “returned to Galilee” +1:14 ys3b rc://*/ta/man/translate/figs-go ἦλθεν 1 In a context such as this, your language might say “went” instead of **came**. Alternate translation: “went” +1:14 ns6b rc://*/ta/man/translate/figs-possession τὸ εὐαγγέλιον τοῦ Θεοῦ 1 Here, Mark is using the possessive form to describe a **gospel** that relates to **God**. More specifically, the **gospel** could: (1) come from **God**. Alternate translation: “the gospel that came from God” (2) be about **God**. Alternate translation: “the gospel about God” +1:15 rhom rc://*/ta/man/translate/writing-quotations καὶ λέγων 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “and he said” +1:15 fzq5 rc://*/ta/man/translate/figs-idiom πεπλήρωται ὁ καιρὸς 1 When **time has been fulfilled**, that means that it is now the moment that God has appointed for something to happen. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “The time that God appointed has arrived” or “The time is right” +1:15 quab rc://*/ta/man/translate/figs-activepassive πεπλήρωται ὁ καιρὸς 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “The time has come” or “The time is here” +1:15 yo11 rc://*/ta/man/translate/figs-explicit ἤγγικεν 1 Here Matthew uses this phrase in the sense of **near** in time. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “is about to begin” or “is about to happen” +1:15 gtpl rc://*/ta/man/translate/figs-yousingular μετανοεῖτε & πιστεύετε 1 Since Jesus is speaking to many people, the commands **Repent** and **believe** are plural. +1:16 giar rc://*/ta/man/translate/grammar-connect-words-phrases καὶ 1 Here, the word **And** introduces the next thing that happened. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **And** untranslated. Alternate translation: “Then,” or “One time,” +1:16 ba2m rc://*/ta/man/translate/writing-participants Σίμωνα καὶ Ἀνδρέαν, τὸν ἀδελφὸν Σίμωνος, ἀμφιβάλλοντας ἐν τῇ θαλάσσῃ; ἦσαν γὰρ ἁλιεῖς 1 Here Mark introduces two new characters into the story. Consider how you might introduce new characters into a story, and follow that form here. You may need to rearrange some elements of the sentence to do so. Alternate translation: “two fishermen who were net-casting into the sea. They were Simon and Andrew, Simon’s brother” +1:16 cnl8 rc://*/ta/man/translate/translate-kinship τὸν ἀδελφὸν Σίμωνος 1 Mark never says whether **Simon** or **Andrew** was older, but he mentions **Simon** first, which could imply that he was the older brother. If you have to use a form that refers to an older or younger brother, you could state that **Andrew** was younger. Alternate translation: “the younger brother of Simon” +1:16 z3j9 rc://*/ta/man/translate/figs-explicit ἀμφιβάλλοντας ἐν τῇ θαλάσσῃ 1 Here Mark implies that they were **net-casting** in order to catch fish. If it would be helpful in your language, you make that idea more explicit. Alternate translation: “net-casting into the sea to catch fish” +1:16 cccr rc://*/ta/man/translate/translate-unknown ἀμφιβάλλοντας ἐν 1 Some cultures use a **net** to catch fish. A **net** is a mesh or network of cords or ropes which fishermen throw into the water to trap fish. If it would be helpful in your language, you could refer to how people catch fish in your culture, or you could use a general phrase. Alternate translation: “fishing in” or “trying to catch fish in” +1:16 xor6 rc://*/ta/man/translate/writing-background γὰρ 1 Mark is providing this background information to help readers understand why **Simon and Andrew** were **net-casting**. If it would be helpful in your language, you could use a form that introduces this kind of background information. Alternate translation: “which they did because” or “since” +1:17 zui3 rc://*/ta/man/translate/figs-idiom δεῦτε ὀπίσω μου 1 Here, the phrase **Come after me** is a command to travel with Jesus and be his disciples. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “Be my disciples” or “Travel with me as my students” +1:17 gufa rc://*/ta/man/translate/figs-yousingular δεῦτε & ὑμᾶς 1 Since Jesus is speaking to Simon and Andrew, the command **Come** and the word **you** are plural. +1:17 mlc6 rc://*/ta/man/translate/figs-metaphor ποιήσω ὑμᾶς γενέσθαι ἁλιεῖς ἀνθρώπων 1 Here Jesus speaks of preaching the gospel and helping people believe in Jesus as if it were fishing. He means that, just as fishermen catch many fish, so Simon and Andrew will help many people believe. If possible, preserve the metaphor here, since it relates directly to what Simon and Andrew were doing when Jesus saw them. If it would be helpful in your language, you could express the idea as a simile. Alternate translation: “I will make you to become people who collect men for me, just as you now collect fish” +1:17 i2sr rc://*/ta/man/translate/figs-gendernotations ἀνθρώπων 1 Although the term **men** is masculine, Jesus is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “of humans” or “of men and women” +1:18 tnuc rc://*/ta/man/translate/translate-unknown ἀφέντες τὰ δίκτυα 1 See how you expressed the idea of “net-casting” in [1:16](../01/16.md). Alternate translation: “having stopped fishing” +1:18 gvia rc://*/ta/man/translate/figs-idiom ἠκολούθησαν αὐτῷ 1 Here, the phrase **they followed him** indicates that they traveled with Jesus and were his disciples. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “they became his disciples” or “they traveled with him as his students” +1:19 xqa0 rc://*/ta/man/translate/figs-explicit προβὰς ὀλίγον 1 Here Mark means that Jesus walked a short distance beside the Sea of Galilee. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “having gone a short way along the shore” +1:19 rpej rc://*/ta/man/translate/writing-participants Ἰάκωβον τὸν τοῦ Ζεβεδαίου, καὶ Ἰωάννην τὸν ἀδελφὸν αὐτοῦ, καὶ αὐτοὺς ἐν τῷ πλοίῳ καταρτίζοντας τὰ δίκτυα 1 Here Mark introduces two more new characters into the story. Consider how you might introduce new characters into a story, and follow that form here. You may need to rearrange some elements of the sentence to do so. Alternate translation: “two men who were in a boat, mending their nets. They were James, the son of Zebedee, and his brother John” +1:19 iwe4 rc://*/ta/man/translate/translate-kinship τὸν ἀδελφὸν αὐτοῦ 1 Mark never says whether **James** or **John** was older, but he mentions **James** first, which could imply that he was the older brother. If you have to use a form that refers to an older or younger brother, you could state that **John** was younger. Alternate translation: “his younger brother” +1:19 xl2m rc://*/ta/man/translate/translate-unknown τὰ δίκτυα 1 Translate the word **nets** as you did in [1:18](../01/18.md). Alternate translation: “the tools they used for fishing” +1:20 zjz5 rc://*/ta/man/translate/figs-explicit ἐκάλεσεν αὐτούς 1 Here Mark implies that Jesus **called them** to “come after him,” that is, to travel with him and be his disciples. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “he called them to come after him” or “he called them to travel with him as his students” +1:20 b2ci ἀπῆλθον ὀπίσω αὐτοῦ 1 See how you expressed the similar clause “they followed him” in [1:18](../01/18.md). Alternate translation: “they became his disciples” or “they traveled with him as his students” +1:20 f77b rc://*/ta/man/translate/writing-pronouns ἀπῆλθον 1 Here, **they** refers to James and John. It does not refer to the servants, who stayed in the boat. If it would be helpful in your language, you could refer to James and John more directly. Alternate translation: “James and John went away” +1:21 p7ap rc://*/ta/man/translate/translate-tense εἰσπορεύονται 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “they entered” +1:21 xu4f rc://*/ta/man/translate/writing-pronouns εἰσπορεύονται 1 The pronoun **they** refers to Jesus and the four disciples he just called to follow him: Simon, Andrew, James, and John. If this is not clear for your readers, you could refer to these people more directly. Alternate translation: “Jesus and his disciples enter” +1:21 guzx rc://*/ta/man/translate/figs-idiom τοῖς Σάββασιν 1 Here Mark uses the phrase **on the Sabbaths** to indicate that this event occurred on one specific Sabbath day. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “on one of the Sabbath days” or “during a Sabbath day” +1:22 bsc9 rc://*/ta/man/translate/grammar-connect-logic-result καὶ ἐξεπλήσσοντο ἐπὶ τῇ διδαχῇ αὐτοῦ; ἦν γὰρ διδάσκων αὐτοὺς ὡς ἐξουσίαν ἔχων, καὶ οὐχ ὡς οἱ γραμματεῖς 1 If it would be more natural in your language, you could reverse the order of these clauses, since the second clause gives the reason for the result that the first clause describes. Alternate translation: “And he was teaching them as having authority and not as the scribes. So, they were astonished at his teaching” +1:22 mio6 rc://*/ta/man/translate/figs-activepassive ἐξεπλήσσοντο ἐπὶ τῇ διδαχῇ αὐτοῦ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was what Jesus taught. Alternate translation: “his teaching astonished them” +1:22 axno rc://*/ta/man/translate/writing-pronouns ἐξεπλήσσοντο 1 The pronoun **they** refers to the people who in the “synagogue” (see [1:21](../01/21.md)). If this is not clear for your readers, you could refer to these people more directly. Alternate translation: “those who were in the synagogue were astonished” +1:22 gmpt rc://*/ta/man/translate/figs-abstractnouns ἐπὶ τῇ διδαχῇ αὐτοῦ 1 If your language does not use an abstract noun for the idea of **teaching**, you could express the same idea in another way. Mark could be focusing primarily on: (1) the way in which Jesus taught. Alternate translation: “at how he taught” (2) what Jesus taught. Alternate translation: “at what he taught” +1:22 e9gf rc://*/ta/man/translate/figs-abstractnouns ἐξουσίαν ἔχων 1 If your language does not use an abstract noun for the idea of **authority**, you could express the same idea in another way. Alternate translation: “one having been authorized” +1:22 kmxf rc://*/ta/man/translate/figs-ellipsis καὶ οὐχ ὡς οἱ γραμματεῖς 1 Mark is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. If you use the following alternate translation, you may need to put a comma before it. Alternate translation: “and he was not teaching them as the scribes were teaching them” +1:23 l591 rc://*/ta/man/translate/writing-participants ἦν ἐν τῇ συναγωγῇ αὐτῶν ἄνθρωπος ἐν πνεύματι ἀκαθάρτῳ 1 Here Mark is introducing this **man** as a new participant in the story. If your language has its own way of introducing new participants, you could use it here in your translation. Alternate translation: “there was a man in their synagogue. He had an unclean spirit”\n +1:23 kzko rc://*/ta/man/translate/writing-pronouns τῇ συναγωγῇ αὐτῶν 1 The pronoun **their** refers to the Jewish people living in this region. Mark means that this is the same **synagogue** that Jesus was teaching in. If this is not clear for your readers, you could refer to these people more directly. Alternate translation: “that Jewish synagogue” or “that synagogue” +1:23 w7z2 rc://*/ta/man/translate/figs-explicit ἄνθρωπος ἐν πνεύματι ἀκαθάρτῳ 1 Here Mark implies that an **unclean spirit**, or demon, was possessing or controlling this **man**. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “a demon-possessed man” or “a man controlled by an unclean spirit” +1:24 edx0 rc://*/ta/man/translate/writing-quotations λέγων 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “and he asked” +1:24 ra8g rc://*/ta/man/translate/figs-rquestion τί ἡμῖν καὶ σοί, Ἰησοῦ Ναζαρηνέ? 1 The demon is using the question form to confront Jesus. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “There is nothing to us and to you, Jesus of Nazareth!” +1:24 jl0l rc://*/ta/man/translate/figs-idiom τί ἡμῖν καὶ σοί 1 Here, the question **What to us and to you** asks whether **you** and **us** have anything in common or have any reason to be together. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “What do you and we have in common” or “What reason do you have to get involved with us” +1:24 qsig rc://*/ta/man/translate/writing-pronouns ἡμῖν & ἡμᾶς 1 In both places, the pronoun **us** could refer to: (1) the demon and other demons like it. Alternate translation: “to us demons … all of us demons” (2) the multiple demons controlling the man. Alternate translation: “to us who control this man … us who control this man” +1:24 m8gz rc://*/ta/man/translate/figs-rquestion ἦλθες ἀπολέσαι ἡμᾶς? 1 This sentence could be: (1) a rhetorical question. In this case, the demon uses the question form to indicate what it thinks Jesus has **come** to do. Alternate translation: “I know that you have come to destroy us!” or “You have come to destroy us.” (2) a true question. In this case, the demon is asking Jesus whether his mission includes destroying the demons. Alternate translation: “Tell me, have you come to destroy us?” +1:24 xscp rc://*/ta/man/translate/figs-possession ὁ Ἅγιος τοῦ Θεοῦ 1 Here, the demon could be using the possessive form to describe a **Holy One**: (1) whom **God** has made holy in a special way. Alternate translation: “the one whom God has made holy in a special way” (2) whom **God** sent. Alternate translation: “the Holy One from God” or “the Holy One whom God sent” +1:25 dgy3 rc://*/ta/man/translate/writing-quotations λέγων 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “and he commanded” +1:25 hs43 rc://*/ta/man/translate/figs-activepassive φιμώθητι 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “Stop speaking” or “Keep quiet” +1:25 gdm4 rc://*/ta/man/translate/figs-explicit ἔξελθε ἐξ αὐτοῦ 1 Here Jesus is commanding the demon to stop possessing or controlling the man. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “stop controlling him” or “cease possessing him” +1:26 bpii rc://*/ta/man/translate/figs-explicit σπαράξαν αὐτὸν 1 Here Mark is referring to a fit or seizure in which a person cannot control his or her body, which shakes violently. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “having caused him to have a seizure” +1:26 hvbx rc://*/ta/man/translate/figs-idiom φωνῆσαν φωνῇ μεγάλῃ 1 Here, the phrase **cried out with a loud voice** means that the demon raised the volume of its voice. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “having yelled loudly”\n +1:26 uuiv rc://*/ta/man/translate/figs-explicit ἐξῆλθεν ἐξ αὐτοῦ 1 See how you translated the similar phrase in [1:25](../01/25.md). Alternate translation: “stopped controlling him” or “ceased possessing him” +1:27 oi1e rc://*/ta/man/translate/figs-activepassive ἐθαμβήθησαν ἅπαντες 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say what did the action, it is clear from the context that it was what Jesus did and taught. Alternate translation: “what they saw and heard amazed all of them” +1:27 miqc rc://*/ta/man/translate/writing-quotations λέγοντας 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “and they asked” +1:27 z90b rc://*/ta/man/translate/figs-rquestion τί ἐστιν τοῦτο? 1 The people in the synagogue are using the question form to express their surprise and amazement. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “We are impressed.” or “This is amazing!” +1:27 ahqj rc://*/ta/man/translate/figs-infostructure διδαχὴ καινή κατ’ ἐξουσίαν! καὶ τοῖς πνεύμασι τοῖς ἀκαθάρτοις ἐπιτάσσει 1 Here, the phrase **according to authority** could go with: (1) **A new teaching**. Alternate translation: “A new teaching, one according to authority! And he commands the unclean spirits” (2) **And he commands the unclean spirits**. Alternate translation: “A new teaching! According to authority he commands even the unclean spirits” +1:27 zuvl rc://*/ta/man/translate/figs-abstractnouns κατ’ ἐξουσίαν 1 If your language does not use an abstract noun for the idea of **authority**, you could express the same idea in another way. Alternate translation: “from one having been authorized” or “that sounds authoritative” +1:28 pzq8 rc://*/ta/man/translate/writing-endofstory καὶ ἐξῆλθεν ἡ ἀκοὴ αὐτοῦ εὐθὺς, πανταχοῦ εἰς ὅλην τὴν περίχωρον τῆς Γαλιλαίας 1 This sentence marks the end of this story by describing how people in the area responded. Use the natural form in your language for expressing the conclusion of a story. Alternate translation: “After that, the hearing of him immediately went out everywhere into the whole surrounding region of Galilee” +1:28 hrbh rc://*/ta/man/translate/figs-personification ἐξῆλθεν ἡ ἀκοὴ αὐτοῦ εὐθὺς 1 Mark speaks of **the hearing of him** as if it were something that could go out actively by itself. This expression means that those who heard about Jesus told other people about him, who then told even more people about him. If it would be helpful in your language, you could use a comparable expression or state the meaning plainly. Alternate translation: “people immediately spread the hearing of him” +1:28 kv2u rc://*/ta/man/translate/figs-go ἐξῆλθεν 1 In a context such as this, your language might say “came” instead of **went**. Alternate translation: “came out” +1:28 mpzh rc://*/ta/man/translate/figs-possession ἡ ἀκοὴ αὐτοῦ 1 Here, Mark is using the possessive form to describe what people were **hearing** about **Jesus**. If this is not clear in your language, you could express the idea in another way. Alternate translation: “what people were hearing about Jesus” or “the news about him” +1:28 lomb rc://*/ta/man/translate/figs-possession ὅλην τὴν περίχωρον τῆς Γαλιλαίας 1 Here, Mark could be using the possessive form to describe a **surrounding region** that is: (1) the region of **Galilee**. Alternate translation: “the whole surrounding region, which is Galilee” (2) the area within **Galilee** that is near Capernaum. Alternate translation: “all the regions of Galilee that surround Capernaum” (3) made up of the regions that border on **Galilee**. Alternate translation: “all the regions that surround Galilee” +1:29 q252 rc://*/ta/man/translate/writing-newevent καὶ εὐθὺς 1 Here, the phrase **And immediately** introduces the next major event in the story. Mark implies that this event began soon after the event he just finished narrating. If it would be helpful in your language, you could use a word or phrase that introduces the next event. Alternate translation: “Soon after that” +1:29 uyuy rc://*/ta/man/translate/figs-go ἐξελθόντες 1 In a context such as this, your language might say “gone” instead of **come**. Alternate translation: “having gone out” +1:29 jpbm rc://*/ta/man/translate/figs-explicit ἦλθον εἰς τὴν οἰκίαν Σίμωνος καὶ Ἀνδρέου, μετὰ Ἰακώβου καὶ Ἰωάννου 1 Here Mark implies that Jesus and his four disciples (Simon, Andrew, James, and John) together went to **the house of Simon and Andrew**. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “Jesus went with Simon and Andrew into their home, and James and John went with them” +1:29 ybs7 rc://*/ta/man/translate/figs-go ἦλθον 1 In a context such as this, your language might say “went” instead of **came**. Alternate translation: “they went” +1:30 bvvl rc://*/ta/man/translate/writing-background ἡ δὲ πενθερὰ Σίμωνος κατέκειτο πυρέσσουσα καὶ εὐθὺς 1 Here Mark provides background information that will help readers understand what happens next. Use a natural form in your language for introducing background information. Alternate translation: “While all that was happening, the mother-in-law of Simon was sick with a fever and was lying down in the house. Immediately” +1:30 gwkx rc://*/ta/man/translate/writing-participants ἡ δὲ πενθερὰ Σίμωνος κατέκειτο πυρέσσουσα 1 Here Mark introduces **the mother-in-law of Simon** as a new character in the story. Use a natural form in your language for introducing a new character. Alternate translation: “Now the mother-in-law of Simon was in the house. She was lying down, being sick with a fever” +1:30 dxak rc://*/ta/man/translate/translate-kinship ἡ & πενθερὰ 1 The word **mother-in-law** refers to the mother of Simon’s wife. In your translation, you could use the term or expression in your own language for this relationship. +1:30 vnp5 rc://*/ta/man/translate/translate-unknown πυρέσσουσα 1 A **fever** is a symptom of an illness in which the temperature of the body temporarily increases. People with fevers feel sick and weak. If your reader would not be familiar with fevers, you could use a descriptive phrase. Alternate Translation: “having a high body temperature” or “being ill with an elevated temperature” +1:30 hysq rc://*/ta/man/translate/writing-pronouns λέγουσιν 1 Here, the pronoun **they** refers to people who were in the house of Simon and Andrew. If it would be helpful in your language, you could use a word or phrase that refers to these people. Alternate translation: “some people who were in the house speak” +1:30 i5lk rc://*/ta/man/translate/translate-tense λέγουσιν 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “they spoke” +1:31 bzd2 rc://*/ta/man/translate/figs-events ἤγειρεν αὐτὴν, κρατήσας τῆς χειρός 1 If it would be more natural in your language, you could reverse the order of these clauses, since the second clause describes what Jesus did before what the first clause describes. Alternate translation: “having taken hold of her hand, he raised her up” +1:31 sff6 rc://*/ta/man/translate/figs-personification ἀφῆκεν αὐτὴν ὁ πυρετός 1 Here Mark speaks of **the fever** as if it were a person that **left her**. He means that she was no longer sick with the fever. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “she was no longer sick with a fever” or “her fever was gone” +1:31 wi9g rc://*/ta/man/translate/translate-unknown ὁ πυρετός 1 See how you translated **fever** in [1:30](../01/30.md). Alternate translation: “the high body temperature” or “the elevated temperature” +1:31 i5br rc://*/ta/man/translate/figs-explicit διηκόνει αὐτοῖς 1 Here Mark implies that she took food and offered it to Jesus and his disciples. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “she was giving them food” +1:32 h0y2 rc://*/ta/man/translate/writing-newevent δὲ 1 Here, the word **Now** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **Now** untranslated. Alternate translation: “Then,” +1:32 ytjq rc://*/ta/man/translate/figs-explicit ὅτε ἔδυ ὁ ἥλιος 1 The implication is that the people waited until **the sun set** because that marked the end of the Sabbath, and they could then do the work of bringing the sick to Jesus. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “after the sun set and the Sabbath had ended” +1:32 ph2t rc://*/ta/man/translate/writing-pronouns ἔφερον 1 Here, the pronoun **they** refers to people in general. If it would be helpful in your language, you could use a word or phrase that refers generally to people. Alternate translation: “other people were bringing” +1:32 d1i7 rc://*/ta/man/translate/figs-hyperbole πάντας 1 Mark says **all** here as a generalization for emphasis. If it would be helpful in your language, you could use a different way to express the emphasis. Alternate translation: “a large group of” +1:32 hg82 rc://*/ta/man/translate/figs-abstractnouns τοὺς κακῶς ἔχοντας 1 If your language does not use an abstract noun for the idea of **sickness**, you could express the same idea in another way. Alternate translation: “the sick people” +1:32 y4ky rc://*/ta/man/translate/figs-activepassive τοὺς δαιμονιζομένους 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “the ones whom demons possessed” +1:33 grp2 rc://*/ta/man/translate/figs-metonymy ὅλη ἡ πόλις 1 Here, the word **city** represents the people who lived in the city. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “everyone in the city”\n +1:33 pa4f rc://*/ta/man/translate/figs-hyperbole ὅλη 1 Mark says **whole** here as a generalization for emphasis. If it would be helpful in your language, you could use a different way to express the emphasis. Alternate translation: “majority of” +1:33 k4dl rc://*/ta/man/translate/figs-activepassive ἦν & ἐπισυνηγμένη 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “gathered together” or “came together” +1:33 vkx2 rc://*/ta/man/translate/figs-explicit πρὸς τὴν θύραν 1 Here Mark implies that **the door** is the entrance to house where Simon and Andrew lived. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “at the door of the house of Simon and Andrew” or “at the door of the house where Jesus was” +1:34 ogir rc://*/ta/man/translate/figs-explicit κακῶς ἔχοντας 1 If your language does not use an abstract noun for the idea of **sickness**, you could express the same idea in another way. Alternate translation: “men and women who were ill” +1:34 a168 rc://*/ta/man/translate/grammar-connect-logic-result οὐκ ἤφιεν λαλεῖν τὰ δαιμόνια, ὅτι ᾔδεισαν αὐτόν 1 If it would be more natural in your language, you could reverse the order of these clauses, since the second clause gives the reason for the result that the first clause describes. Alternate translation: “because the demons knew him, he was not permitting them to speak” +1:34 m04o rc://*/ta/man/translate/figs-explicit ᾔδεισαν αὐτόν 1 Here Mark implies that the **demons** knew that Jesus was the Christ, the Son of God. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “they knew who he really was” or “they knew that he was the Christ” +1:35 mffz rc://*/ta/man/translate/figs-explicit πρωῒ ἔννυχα λείαν 1 Here Mark is referring to a time early in morning before the sun rose. Consider how you might naturally refer to this time period in your language. Alternate translation: “early the next day, before dawn” +1:35 dmov rc://*/ta/man/translate/figs-explicit ἐξῆλθεν καὶ ἀπῆλθεν εἰς ἔρημον τόπον 1 Here Mark implies that Jesus **went out** of Simon and Andrew’s house and then **went away** from the town of Capernaum into **a desolate place**. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “he went out of Simon and Andrew’s house and went away from the town of Capernaum to a desolate area” +1:35 y1bp rc://*/ta/man/translate/figs-go ἐξῆλθεν 1 In a context such as this, your language might say “came” instead of **went**. Alternate translation: “he came out” +1:36 sy21 rc://*/ta/man/translate/figs-explicit οἱ μετ’ αὐτοῦ 1 Here Mark is referring to other people who were there with **Simon** in the house, including Andrew, James, and John and probably other people who were staying there. If it would be helpful in your language, you could refer more explicitly to people who were staying at the house of **Simon**. Alternate translation: “the other people staying in his house” +1:36 emic rc://*/ta/man/translate/figs-hyperbole κατεδίωξεν 1 Here Mark speaks as if **Simon and the ones with him** were hunting Jesus down or trying to capture him. He uses the word **pursued** as an overstatement to emphasize how urgently they were looking for Jesus. If it would be helpful in your language, you could use a different way to express the emphasis. Alternate translation: “looked everywhere” or “diligently looked” +1:37 ol9b rc://*/ta/man/translate/translate-tense λέγουσιν 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “said” +1:37 p2s3 rc://*/ta/man/translate/figs-explicit πάντες ζητοῦσίν σε 1 Here the disciples imply that they think that Jesus should come back with them to **All** the people who are **seeking** him. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “All are seeking you! Will you come back with us?” +1:37 o3hn rc://*/ta/man/translate/figs-nominaladj πάντες 1 Mark is using the adjective **All** as a noun to mean all the people in Capernaum. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “All people” +1:37 vgc7 rc://*/ta/man/translate/figs-hyperbole πάντες 1 Simon and those with him say **All** here as an overstatement for emphasis. If it would be helpful in your language, you could use a different way to express the emphasis. Alternate translation: “Very many” +1:38 eof0 rc://*/ta/man/translate/translate-tense λέγει 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “he said” +1:38 tzvb rc://*/ta/man/translate/grammar-connect-logic-result ἄγωμεν ἀλλαχοῦ εἰς τὰς ἐχομένας κωμοπόλεις, ἵνα καὶ ἐκεῖ κηρύξω; εἰς τοῦτο γὰρ ἐξῆλθον 1 If it would be more natural in your language, you could reverse the order of these clauses, since the last clause gives the reason for the result that the first clauses describe. Alternate translation: “Because I went out to preach in many places, let us go elsewhere, into the surrounding towns, so that I may preach there also” +1:38 plm9 rc://*/ta/man/translate/figs-explicit ἄγωμεν ἀλλαχοῦ 1 Here Jesus implies that he will not go back to Capernaum to meet all the people who were looking for him. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “Instead of going back to Capernaum, let us go elsewhere” +1:38 z53z rc://*/ta/man/translate/figs-extrainfo ἐξῆλθον 1 Here Jesus does not start where he **went out** from. He may be referring to how he left Capernaum, or he may be referring to how he came to the world as a human being, or he may be implying to both of these meanings. If possible, do not indicate where Jesus **went out** from. Alternate translation: “I came” or “I went here” +1:38 lz0f rc://*/ta/man/translate/figs-go ἐξῆλθον 1 In a context such as this, your language might say “came” instead of **went**. Alternate translation: “I came out” +1:38 jh2z rc://*/ta/man/translate/writing-pronouns εἰς τοῦτο 1 The pronoun **this** refers to Jesus preaching in **the surrounding towns**. If this is not clear for your readers, you could refer to that action more directly. Alternate translation: “to do that very thing” or “to preach in many places” +1:39 pu9k rc://*/ta/man/translate/figs-explicit ἦλθεν κηρύσσων & εἰς ὅλην τὴν Γαλιλαίαν 1 Here Mark implies that the disciples were traveling with Jesus, but Jesus was the one who was **preaching** and **casting out demons**. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “he, along with his disciples, went in all Galilee, and he was preaching” +1:39 lb9t rc://*/ta/man/translate/figs-go ἦλθεν 1 In a context such as this, your language might say “came” instead of **went**. Alternate translation: “he went” +1:39 sntp rc://*/ta/man/translate/writing-pronouns τὰς συναγωγὰς αὐτῶν 1 The pronoun **their** refers to the Jewish people living in **Galilee**. If this is not clear for your readers, you could refer to these people more directly. Alternate translation: “the Jewish synagogues” or “the synagogues in that area”\n +1:40 wryd rc://*/ta/man/translate/writing-participants ἔρχεται πρὸς αὐτὸν λεπρὸς 1 Here Mark introduces **a leper** as a new character in the story. Use a natural form in your language for introducing a new character. Alternate translation: “there was a man who was a leper. He comes to Jesus”\n +1:40 fn8y rc://*/ta/man/translate/figs-go ἔρχεται 1 In a context such as this, your language might say “goes” instead of **comes**. Alternate translation: “goes” +1:40 qad5 rc://*/ta/man/translate/translate-tense ἔρχεται 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “came” +1:40 kq50 rc://*/ta/man/translate/translate-symaction γονυπετῶν 1 In the this man’s culture, **kneeling down** before a person was a way to honor a greater person. If it would be helpful in your language, you could refer to a similar action from your culture, or you could explain what **kneeling down** means. Alternate translation: “prostrating himself before him” or “bowing down to him in respect” +1:40 mwv9 rc://*/ta/man/translate/figs-declarative δύνασαί με καθαρίσαι 1 The man is using this statement to make a request. If it would be helpful in your language, you could express the idea in request form. Alternate translation: “please make me clean” +1:40 uotm rc://*/ta/man/translate/figs-explicit με καθαρίσαι 1 The man talks about becoming **clean** ceremonially, but it is implicit that he has become unclean because of his leprosy, so he is primarily asking Jesus to heal him of this disease. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “to heal my disease” +1:41 l9jg rc://*/ta/man/translate/figs-abstractnouns σπλαγχνισθεὶς 1 If your language does not use an abstract noun for the idea of **compassion**, you could express the same idea in another way. Alternate translation: “having sympathized with him” +1:41 jz24 rc://*/ta/man/translate/translate-textvariants σπλαγχνισθεὶς 1 Many ancient manuscripts read **having had compassion**. The ULT follows that reading. A few ancient manuscripts read “having become angry.” If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. +1:41 flc0 rc://*/ta/man/translate/translate-tense λέγει 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “said” +1:41 qjz4 rc://*/ta/man/translate/figs-explicit θέλω 1 Here Jesus implies that he is **willing** to cleanse or heal the man. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “I am willing to cleanse you” +1:42 lc7b rc://*/ta/man/translate/figs-personification ἀπῆλθεν ἀπ’ αὐτοῦ ἡ λέπρα 1 Here, Mark speaks of the man’s **leprosy** as if it were a person who **departed from him**. He means that the man no longer had **leprosy**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “his leprosy was gone” or “he was no longer a leper” +1:42 lkks rc://*/ta/man/translate/figs-activepassive ἐκαθερίσθη 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was Jesus. Alternate translation: “he was clean” or “Jesus had made him clean” +1:43-44 iw7t rc://*/ta/man/translate/figs-events καὶ ἐμβριμησάμενος αὐτῷ, εὐθὺς ἐξέβαλεν αὐτόν & καὶ λέγει αὐτῷ, ὅρα μηδενὶ, μηδὲν εἴπῃς; ἀλλὰ ὕπαγε, σεαυτὸν δεῖξον τῷ ἱερεῖ, καὶ προσένεγκε περὶ τοῦ καθαρισμοῦ σου ἃ προσέταξεν Μωϋσῆς, εἰς μαρτύριον αὐτοῖς 1 Jesus **strictly warned** the man using the words recorded in [1:44](../01/44.md) before he **sent him away**. It might be helpful to make it clear that Jesus **strictly warned** the man before he **sent him away**. Alternate translation: “While he was immediately sending him away, he strictly warned him by saying to him, ‘See that you say nothing to anyone, but go, show yourself to the priest, and offer for your cleansing what Moses commanded, for a testimony to them.’” or “He immediately sent him away. Before he went, Jesus strictly warned him, saying to him, ‘See that you say nothing to anyone, but go, show yourself to the priest, and offer for your cleansing what Moses commanded, for a testimony to them.’” +1:44 p8cu rc://*/ta/man/translate/translate-tense λέγει 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “he said” +1:44 xc4d rc://*/ta/man/translate/figs-explicit μηδενὶ, μηδὲν εἴπῃς 1 The implication is that the man is not to tell **anyone** that Jesus healed him. If it would be helpful to your readers, you could make this idea more explicit. Alternate translation: “you tell no one that I healed you” +1:44 k2e0 rc://*/ta/man/translate/figs-doublenegatives μηδενὶ, μηδὲν εἴπῃς 1 The words translated **nothing** and **anyone** are two negative words. In this construction, the second negative does not cancel the first to create a positive meaning. Instead, it gives greater emphasis to the negative. If your language can use two negatives that do not cancel one another to create a positive meaning, you could use a double negative here. If your language does not use two negatives in that way, you could translate with one strong negative, as the ULT does. Alternate translation: “you certainly do not say anything to anyone” +1:44 xhu8 rc://*/ta/man/translate/figs-explicit σεαυτὸν δεῖξον τῷ ἱερεῖ 1 Jesus told the man to **show** himself **to the priest** so that the priest could look at his skin to see if his leprosy was really gone. The law of Moses required people to present themselves to the priest for inspection if they had been unclean but were now clean. If it would be helpful to your readers, you could make this idea more explicit. Alternate translation: “ask to be inspected by the priest” or “let yourself be examined by the priest” +1:44 he7v rc://*/ta/man/translate/figs-explicit προσένεγκε περὶ τοῦ καθαρισμοῦ σου ἃ προσέταξεν Μωϋσῆς 1 Jesus assumes that the man will know that the law required a person who had been healed from a skin disease to make a specific sacrifice. This made the person ceremonially clean and they could participate once again in community religious activities. If it would be helpful in your language, you could state that explicitly. Alternate translation: “offer the sacrifice that Moses commanded so that you could become ceremonially clean once again” +1:44 w6b2 rc://*/ta/man/translate/figs-explicit εἰς μαρτύριον αὐτοῖς 1 Here Jesus means that the man should show himself to the priest and offer the gift to prove or provide **testimony** that he had been healed. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “for a testimony to them that you have been cleansed” +1:44 plof rc://*/ta/man/translate/figs-abstractnouns εἰς μαρτύριον αὐτοῖς 1 If your language does not use an abstract noun for the idea of **testimony**, you could express the same idea in another way. Alternate translation: “so that it testifies to them” +1:44 a6tj rc://*/ta/man/translate/writing-pronouns αὐτοῖς 1 The pronoun **them** could refer to: (1) Jewish people in general. Alternate translation: “to people” (2) the priests specifically. Alternate translation: “to the priests” +1:45 yjjc rc://*/ta/man/translate/figs-go ἐξελθὼν 1 In a context such as this, your language might say “come” instead of **gone**. Alternate translation: “having come out” +1:45 i91a rc://*/ta/man/translate/figs-parallelism κηρύσσειν πολλὰ καὶ διαφημίζειν τὸν λόγον 1 The phrases **to proclaim often** and **to report the word** mean similar things. Mark is using the two phrases together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single clause. Alternate translation: “to proclaim the word often” or “to report the word often” +1:45 ov5c rc://*/ta/man/translate/figs-metonymy τὸν λόγον 1 Here, **word** represents what the man said about how Jesus healed him. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “what Jesus had done for him” +1:45 b9n2 rc://*/ta/man/translate/figs-explicit ὥστε μηκέτι αὐτὸν δύνασθαι φανερῶς εἰς πόλιν εἰσελθεῖν 1 Here Mark implies that Jesus **was able no longer to enter into a town openly** because people who had heard about him would crowd around him so much. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “so that, because so many people would crowd around him, he was able no longer to enter into a town openly” +1:45 tq0w rc://*/ta/man/translate/figs-go ἤρχοντο 1 In a context such as this, your language might say “going” instead of **coming**. Alternate translation: “they were going” +1:45 z363 rc://*/ta/man/translate/figs-hyperbole πάντοθεν 1 The phrase **from all sides** is an overstatement for emphasis. If it would be helpful in your language, you could use a different way to express the emphasis. Alternate translation: “from all over the region” or “from very many places” 2:intro zhb5 0 # Mark 2 General Notes\n\n## Structure and Formatting\n\n1. Jesus heals the paralytic (2:1–12)\n1. Jesus tells Levi to follow him (2:13,14)\n1. The feast at Levi’s house (2:15–17)\n1. Questions about fasting (2:18–22)\n1. Picking grain on the Sabbath (2:22–28)\n\n## Special Concepts in this Chapter\n\n### “Sinners”\n\nWhen the people of Jesus’ time spoke of “sinners,” they were talking about people who did not obey the law of Moses and instead committed sins like theft or murder, or they committed sexual sins. When Jesus said that he came to call “sinners,” he meant that only people who believe that they are sinners can be his followers. This is true even if they are not what most people think of as “sinners.” (See: [[rc://*/tw/dict/bible/kt/sin]])\n\n### Fasting and feasting\n\nPeople would fast (not eat food for a longer than usual period of time) when they were sad or were showing God that they were sorry for their sins. When they were happy, like during weddings, they would have feasts, or meals where they would eat much food. (See: [[rc://*/tw/dict/bible/other/fast]])\n\n## Important Figures of Speech in this Chapter\n\n### Rhetorical questions\n\nThe Jewish leaders used rhetorical questions to show that they were angry because of what Jesus said and did and that they did not believe that he was God’s Son ([Mark 2:7](../mrk/02/07.md)). Jesus used them to show the Jewish leaders that they were arrogant ([Mark 2:25–26](./25.md)). (See: [[rc://*/ta/man/translate/figs-rquestion]])\n\n### The historic present\n\nTo call attention to a development in the story, Mark uses the present tense in past narration. In this chapter, the historic present occurs in verses 1, 3, 4, 5, 8, 10, 12, 14, 17, 18, 25. If it would not be natural to do that in your language, you could use the past tense in your translation. (See: [[rc://*/ta/man/translate/figs-pastforfuture]]) 2:1 ir5j rc://*/ta/man/translate/figs-activepassive ἠκούσθη ὅτι ἐν οἴκῳ ἐστίν 1 If it would be more natural in your language, you could say this with an active form. Alternate translation: “the people there heard that he was staying at his home” 2:1 j6pa rc://*/ta/man/translate/grammar-connect-time-background καὶ εἰσελθὼν πάλιν εἰς Καφαρναοὺμ 1 The author tells us that Jesus **entered again** to remind us that he had already been in Capernaum in [1:21](../01/21.md). If it would be helpful in your language, you could make this more explicit. Use a natural way in your language for introducing background information. Alternate translation: “Jesus came a second time to the town called Capernaum” From 1ba4dede752ffe18f629592ac9abee287553dd9d Mon Sep 17 00:00:00 2001 From: Carolyn1970 Date: Mon, 7 Aug 2023 18:29:31 +0000 Subject: [PATCH 042/127] Merge Carolyn1970-tc-create-1 into master by Carolyn1970 (#3423) --- tn_MAT.tsv | 14 +++++++------- 1 file changed, 7 insertions(+), 7 deletions(-) diff --git a/tn_MAT.tsv b/tn_MAT.tsv index b05ff0ea73..5d61a797af 100644 --- a/tn_MAT.tsv +++ b/tn_MAT.tsv @@ -1,10 +1,10 @@ Reference ID Tags SupportReference Quote Occurrence Note -front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: General Introduction\n\n### Outline of the book of Matthew\n\n1. The birth of Jesus Christ and the beginning of his ministry (1:1-4:25)\n1. Jesus’ Sermon on the Mount (5:1-7:28)\n1. Jesus illustrates the kingdom of God through acts of healing (8:1-9:34)\n1. Jesus teaches about mission and the kingdom (9:35-10:42)\n1. Jesus teaches about the gospel of the kingdom of God, and opposition to Jesus begins (11:1-12:50)\n1. Jesus tells parables about the kingdom of God (13:1-52)\n1. Further opposition to Jesus and misunderstanding of the kingdom of God (13:53-17:27)\n1. Jesus teaches about life in the kingdom of God (18:1-35)\n1. Jesus ministers in Judea (19:1-22:46)\n1. Jesus teaches about the final judgment and salvation (23:1-25:46)\n1. The crucifixion of Jesus, his death, and his resurrection (26:1-28:19)\n\n### What is the book of Matthew about?\n\nThe Gospel of Matthew is one of four books in the New Testament that describe some of the life of Jesus Christ. These books are called “Gospels,” which means “good news.” Their authors wrote about different aspects of who Jesus was and what he did. Matthew wrote much about how Jesus fulfilled passages from the Old Testament. Also, he focused on Jesus’ teaching by presenting some of what Jesus said in five separate speeches, or “discourses.” Many Christians think that Matthew expected his first readers to be Jewish people. However, Matthew also intended his Gospel to be read by all Christians.\n\n### How should the title of this book be translated?\n\nTranslators may choose to call this book by its traditional title, “The Gospel of Matthew,” or “The Gospel according to Matthew.” Or they may choose a different title, such as, “The Good News about Jesus that Matthew wrote.” (See: [[rc://*/ta/man/translate/translate-names]])\n\n### Who wrote the book of Matthew?\n\nThe book does not give the name of the author. However, since early Christian times, most Christians have thought that the author was the Apostle Matthew. This man named Matthew was a tax collector who became one of Jesus’ 12 closest disciples. In this book, Matthew appears in [9:9–10](../09/09.md) and [10:3](../10/03.md). (See: [[rc://*/tw/dict/bible/names/matthew]])\n\n## Part 2: Important Religious and Cultural Concepts\n\n### What does the phrase “the kingdom of the heavens” mean?\n\nWhile the other Gospels frequently use the phrase “the kingdom of God,” Matthew only uses that phrase four times (see [12:28](../12/28.md); [19:24](../19/24.md); [21:31](../21/31.md); and [21:43](../21/43.md)). Instead, Matthew frequently uses the phrase “the kingdom of the heavens.” There are two primary issues to consider when translating this phrase: (1) whether “of the heavens” means the same thing as “of God,” and (2) what the word “kingdom” describes.\n\nFirst (1), does “of the heavens” mean the same thing as “of God”? Some scholars think that Matthew chose to refer to God politely by using the phrase “the heavens,” which would mean that “the kingdom of the heavens” is simply another way to say “the kingdom of God.” However, since Matthew does use the phrase “the kingdom of God” occasionally, it is more likely that the phrase “the kingdom of the heavens” means something slightly different than “the kingdom of God.” It probably refers to the place where the “kingdom” is already present: the heavens. The plural form “heavens” indicates that Matthew is referring to all of heavenly space. The UST expresses the idea of “of the heavens” with the adjective “heavenly.”\n\nSecond (2), what does the word “kingdom” describe? In general, the word refers to a monarch ruling over a group of people in a specific area. In various contexts, the word can primarily emphasize the area, the people, or the ruling. However, the term usually refers to all three of these elements, even if one is emphasized more than the others. Consider how you might express the idea of “kingdom” in your language. Some translations emphasize the idea of ruling and express the idea with a clause like “God ruling as king” or “God’s reign.” Other translations emphasize the idea of the people who are ruled and express the idea with a clause like “belonging to God’s people.” However, both of these options do not fully express the idea of “kingdom.” If you have a word or phrase that describes a situation in which a king rules over people in a specific area, you could use it here. Since that word in English is “kingdom,” the ULT and UST both use “kingdom.” (See: [[rc://*/tw/dict/bible/other/kingdom]], [[rc://*/tw/dict/bible/kt/heaven]], and [[rc://*/tw/dict/bible/kt/kingdomofgod]])\n\n### What were “disciples” in Jesus’ culture?\n\nIn both Jewish culture and in Greco-Roman culture, teachers had “disciples” who learned from them and were committed to them. Sometimes these disciples would go wherever their teacher went and imitate what the teacher did. Jesus’ disciples similarly were committed to him and learned from him. Some of his closest disciples traveled and lived with Jesus, particularly those whom Matthew refers to as The Twelve. Other disciples would go to see Jesus and learn from him, but they did not always travel or live with him. Consider how you might refer to these kinds of relationships in your language. The ULT expresses the idea with the word “disciple,” and the UST uses the word “apprentice.” (See: [[rc://*/tw/dict/bible/kt/disciple]])\n\n### Why does Jesus refer to himself as the “Son of Man”?\n\nIn the gospels, Jesus calls himself the “Son of Man.” This phrase can express two primary ideas:\n\n1. It can refer to someone who is a human. This meaning for the phrase appears frequently in the book of Ezekiel (for example, see [Ezekiel 2:1](../ezk/02/01.md) or [Ezekiel 47:6](../ezk/47/06.md)). So, Jesus uses the phrase to refer to himself in the third person while identifying himself as a human being.\n2. It can refer more specifically to a specific person who appears in [Daniel 7:13–14](../dan/07/13.md). This person approaches God, who gives him dominion and authority. So, when he uses the phrase, Jesus is identifying himself with this person. Scholars are not sure whether people in Jesus’ culture used the title “Son of Man” to refer to the Messiah. However, Jesus is probably using the title to implicitly claim a special role, perhaps that of the Messiah.\n\nThere are three primary issues to consider when translating the phrase “the Son of Man”:\n\n1. When Jesus uses the phrase, he is referring to himself in the third person. If your readers would not understand this, you may need to express the idea in the first person. See the notes on the phrase “the Son of Man” throughout the book for ways to do this.\n2. The phrase figuratively refers to someone who is human by identifying that person’s father as a “man.” If that figure of speech does not make sense in your language, you could refer to someone who is human in another way. Some translations use a phrase like “the human one” to express the idea.\n3. The phrase refers to the special figure from the book of Daniel. If you have a translation of the book of Daniel, you could translate the phrase as it is expressed there. If you do not have a translation of the book of Daniel, you could consider translating the phrase as a title that refers to a special person, implicitly the Messiah. You could make this clear by capitalizing the the phrase (for example, “the Human One”) or by using a different form that indicates that this is a title (for example, “the one called Son of Man”).\n\nA note related to translating the idea of “Son of Man” appears at its first occurrence. After that, if possible express the idea consistently throughout the rest of the book. Notes providing translation options for expressing the idea in first person instead of third person appear at every occurrence. (See: [[rc://*/tw/dict/bible/kt/sonofman]])\n\n## Part 3: Important Translation Issues\n\n### What are the Synoptic Gospels?\n\nThe Gospels of Matthew, Mark, and Luke are called the Synoptic Gospels because they have many similar passages. The word “synoptic” means to “see together.”\n\nThe texts are considered “parallel” when they are the same or almost the same among two or three gospels. The ULT represents these parallels by using the same words whenever the parallel passages are exactly the same. When the parallel passages are slightly different, the ULT represents the differences as much as possible by using different words. Make sure that your translation represents these similarities and differences as closely as possible.\n\n### What do “crowd” and “crowds” refer to in Matthew?\n\nMatthew uses the words “crowd” and “crowds” about 50 times. In most cases, the words refer to the “crowds” that gather where Jesus is. Some of the people in these crowds were disciples. Others were curious about who Jesus was and what he taught. Others wanted Jesus to heal them or give them food. The difference between the singular “crowd” and the plural “crowds” is small. Most likely, the singular refers to all the people viewed together as one group, while the plural refers to multiple different groups of people. Consider how you might best refer to large groups of people who are gathered together for some specific purpose.\n\n### What does Matthew mean when he writes that a quotation from the Old Testament was “fulfilled”?\n\nMatthew consistently indicates that things happen to “fulfill” passages from the Old Testament. He means that the event or situation he is describing somehow matches what the Old Testament passage or passages say. Sometimes the Old Testament passage includes a prediction that comes true during Jesus’ life. Sometimes the Old Testament passage uses words or phrases that match the words or phrases Matthew uses to tell his story. Sometimes the Old Testament passage is completed or explained by something Jesus says or does. Consider how you might indicate that an event, situation, or spoken or written words fit with or match a passage from an important text. (See: [[rc://*/tw/dict/bible/kt/fulfill]])\n\n### When is “you” singular, and when is “you” plural?\n\nAs he is telling his story, Matthew uses both singular and plural forms of “you.” These were distinct in his language, but in English both singular and plural are expressed with the word “you.” So, in the introduction to each chapter, there is a section stating whether Matthew uses the singular or plural form of “you” more frequently in that chapter. Then, notes throughout the chapter will indicate whenever Matthew uses the less frequent form of “you.” Look for this section in each chapter introduction if your language distinguishes between singular and plural forms of “you.” (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### What are the major issues in the text of the book of Matthew?\n\nSome versions of the Bible include some verses in Matthew that other versions do not include. This is because some ancient manuscripts include these verses. However, the best ancient manuscripts do not include them. Here are the verses:\n* “Evening having come, you say, ‘It will be fair weather, for the sky is red.’ And in early morning, ‘Today will be stormy, for the sky is red, being overcast.’ You know to interpret the face of the sky, but the signs of the times you are not able” ([16:2b–3](../16/02.md)).\n* “But this kind does not go out except by prayer and fasting” ([17:21](../17/21.md)).\n* “For the Son of Man came to save the one that has been lost” ([18:11](../18/11.md)).\n* “But woe to you, scribes and Pharisees, hypocrites! For you devour the houses of widows, also for a pretext praying at length. For this reason, you will receive greater judgment” ([23:14](../23/14.md)).\n\nIt is recommended that you do not include these passages. However, if in your region, there are older versions of the Bible that include one or more of these passages, you may include them. If they are included, they should be put in footnotes or inside square brackets to indicate that they were probably not originally part of Matthew.\n\nFurther, there are at least to different versions of the parable of the two sons in [21:28–31](../21/28.md). See the introduction to chapter 21 for more information.\n\nFinally, in the following verses, ancient manuscripts do not all have the same words. The ULT uses the words that are found in most of the earliest manuscripts. When you translate these verses, you should compare the ULT with any translations with which your readers may be familiar to see what your readers may expect. Unless there is a good reason to use the alternate words, you should follow the ULT. See the footnotes and notes at each of these verses for more information. (See: [[rc://*/ta/man/translate/translate-textvariants]])\n\n* “say every evil thing against you, lying, because of me” ([5:11](../05/11.md)). Some ancient manuscripts have this: “say every evil thing against you because of me.”\n* “everyone being angry with his brother will be subject to the judgment” ([5:22](../05/22.md)). Some ancient manuscripts have this: “everyone being angry with his brother without cause will be subject to the judgment.”\n* “love your enemies and pray on behalf of the ones persecuting you” ([5:44](../05/44.md)). Some ancient manuscripts have this: “love your enemies, bless the ones cursing you, do good to the ones hating you, and pray on behalf of the ones persecuting you.”\n* “the Gentiles” ([5:47](../05/47.md)). Some ancient manuscripts have this: “the tax collectors.”\n* “will reward you” ([6:4](../06/04.md)). Some ancient manuscripts have this: “will reward you in the open.”\n* “will reward you” ([6:6](../06/06.md)). Some ancient manuscripts have this: “will reward you in the open.”\n* “but deliver us from the evil one” ([6:13](../06/13.md)). Some ancient manuscripts have this: “but deliver us from the evil one. For yours is the kingdom and the power and the glory forever. Amen.”\n* “the men” ([6:15](../06/15.md)). Some ancient manuscripts have this: “men their trespasses.”\n* “will reward you” ([6:18](../06/18.md)). Some ancient manuscripts have this: “will reward you in the open.”\n* “what you might eat or what you might drink, nor about your body” ([6:25](../06/25.md)). Some ancient manuscripts have this: “what you might eat, nor about your body.”\n* “the kingdom” ([6:33](../06/33.md)). Some ancient manuscripts have this: “the kingdom of God.”\n* “For the gate {is} narrow and the road has been made narrow” ([7:14](../07/14.md)). Some ancient manuscripts have this: “How narrow is the gate and having been made narrow the road.”\n* “I have found such great faith from no one in Israel” ([8:10](../08/10.md)). Some ancient manuscripts have this: “not even in Israel have I found such great faith.”\n* “a crowd” ([8:18](../08/18.md)). Some ancient manuscripts have this: “large crowds.”\n* “Gadarenes” ([8:28](../08/28.md)). Some ancient manuscripts have this: “Gergesenes.” Other manuscripts have this: “Gerasenes.”\n* “they were afraid” ([9:8](../09/08.md)). Some ancient manuscripts have this: “they marveled.”\n* “Thaddaeus” ([10:3](../10/03.md)). Some ancient manuscripts have this: “Lebbaeus, who was surnamed Thaddaeus.”\n* “The one having ears to hear, let him hear” ([11:15](../11/15.md)). Some ancient manuscripts have this: “The one having ears, let him hear.”\n* “her children” ([11:19](../11/19.md)). Some ancient manuscripts have this: “her works.”\n* “And you, Capernaum, you will not be exalted to heaven, will you? You will be brought down as far as Hades” ([11:23](../11/23.md)). Some ancient manuscripts have this: “And you, Capernaum, the one being exalted to heaven, will be brought down as far as Hades.”\n* “Now someone said to him, ‘Behold, your mother and your brothers have stood outside, seeking to speak to you’” ([12:47](../12/47.md)). Some ancient manuscripts do not include this verse. However, most modern translations do include it.\n* “The one having ears, let him hear” ([13:9](../13/09.md)). Some ancient manuscripts have this: “The one having ears to hear, let him hear.”\n* “The one having ears, let him hear” ([13:43](../13/43.md)). Some ancient manuscripts have this: “The one having ears to hear, let him hear.”\n* “was already in the middle of the sea” ([14:24](../14/24.md)). Some ancient manuscripts have this: “was already many stadia away from the land.”\n* “God commanded, saying” ([15:4](../15/04.md)). Some ancient manuscripts have this: “God said.”\n* “the word of God” ([15:6](../15/06.md)). Some ancient manuscripts have this: “the commandment of God.” Other manuscripts have this: “the law of God.”\n* “They are blind guides” ([15:14](../15/14.md)). Some ancient manuscripts have this: “They are blind guides of the blind.”\n* “Magadan” ([15:39](../15/39.md)). Some ancient manuscripts have this: “Magdala.”\n* “I will make” ([17:4](../17/04.md)). Some ancient manuscripts have this: “let us make.”\n* “your Father” ([18:14](../18/14.md)). Some ancient manuscripts have this: “my Father.”\n* “your brother sins against you” ([18:15](../18/15.md)). Some ancient manuscripts have this: “your brother sins.”\n* “commits adultery; and the one having married one that has been divorced commits adultery” ([19:9](../19/09.md)). Some ancient manuscripts have this: “commits adultery.”\n* “or a mother, or a wife, or children” ([19:29](../19/29.md)). Some ancient manuscripts have this: “or a mother, or children.”\n* “and the first last” ([20:16](../20/16.md)). Some ancient manuscripts have this: “and the first last. For many are called, but few are chosen.”\n* “to drink the cup that I am about to drink” ([20:22](../20/22.md)). Some ancient manuscripts have this: “to drink the cup that I am about to drink or to be baptized with the baptism with which I am being baptized.”\n* “My cup you will drink” ([20:23](../20/23.md)). Some ancient manuscripts have this: “My cup you will drink, and you will be baptized with the baptism with which I am being baptized.”\n* “And the one having fallen on this stone will be broken to pieces, but on whomever it falls, it will crush him” ([21:44](../21/44.md)). Some ancient manuscripts do not include this verse. However, most modern translations do include it.\n* “famines and earthquakes” ([24:7](../24/07.md)). Some ancient manuscripts have this: “famines and plagues and earthquakes.”\n* “neither the angels of the heavens, nor the Son, except the Father only” ([24:36](../24/36.md)). Some ancient manuscripts have this: “neither the angels of the heavens, except the Father only.”\n* “you do not know the day nor the hour” ([25:13](../25/13.md)). Some ancient manuscripts have this: “you do not know the day nor the hour in which the Son of Man comes.”\n* “this is my blood of the covenant” ([26:28](../26/28.md)). Some ancient manuscripts have this: “this is my blood of the new covenant”\n* “named Barabbas” ([27:16](../27/16.md)). Some ancient manuscripts have this: “named Jesus Barabbas”\n* “Barabbas” ([27:17](../27/17.md)). Some ancient manuscripts have this: “Jesus Barabbas”\n* “the blood of this one” ([27:24](../27/24.md)). Some ancient manuscripts have this: “the blood of this righteous one.”\n* “casting a lot” ([27:35](../27/35.md)). Some ancient manuscripts have this: “casting a lot, so that what was spoken through the prophet might be fulfilled, ‘They divided my robes for themselves, and they cast a lot for my clothing.’”\n* “And behold, Jesus met them” ([28:9](../28/09.md)). Some ancient manuscripts have this: “And behold, as they were going to report to his disciples, Jesus met them.”\n* “until the end of the age’” ([28:20](../28/20.md)). Some ancient manuscripts have this: “until the end of the age.’ Amen.”\n -1:intro y7kk 0 # Matthew 1 General Notes\n\n## Structure and Formatting\n\n1. The birth of Jesus Christ and the beginning of his ministry (1:1-4:25)\n * The genealogy of Jesus (1:1–17)\n * Jesus’ parents and birth (1:18–25)\n\nSome translations set a quotation from the Old Testament farther to the right on the page than the rest of the text. The ULT does this in [1:23](../01/23.md) with the quote from [Isaiah 7:14](../isa/07/14.md).\n\n## Special Concepts in this Chapter\n\n### Genealogy\n\nA genealogy is a list that records a person’s ancestors or descendants. Genealogies were important to the Jewish people because family lineage is how they decided how someone functioned in society. For instance, if someone was a descendant of Aaron, they were able to become priests. Similarly, if someone was a descendant of King David, they were able to become a king. This genealogy shows that Jesus was clearly a descendant of King David, and therefore, was able to become king.\n\n### The word “fathered”\n\nWhen Matthew uses the word “fathered,” he only means that the older man was an ancestor of the younger man. In most cases, the older man is the direct father of the younger man. However, sometimes the older man is a grandfather (for example, Josiah is the grandfather of Jechoniah) or a more distant ancestor (for example, Joram is the great-great-grandfather of Ozias). If possible, use a word that indicates that the older man is the ancestor of the younger man without stating that the older man is the father of the younger man. If you need to be more specific, the UST provides one way to do so.\n\n### Three groups of 14\n\nMatthew concludes the genealogy by dividing it up three groups of 14 generations. He divides the groups by using two key events in Israel’s history: David starting his dynasty and the Babylonians capturing Jerusalem. In order to count 14 generations from Abraham until David, both Abraham and David need to be included. To count 14 generations from David until the Babylonian deportation, David needs to be excluded but Jechoniah needs to be included. To count 14 generations from the Babylonian deportation until the Christ, both Jechoniah and Christ need to be included. The ULT and UST divide the section into paragraphs based on the divisions. Consider how you might show these divisions in your translation.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nAll of the forms of “you” in this chapter appear in instructs that an angel gives to Joseph. Because of that, all forms of “you” in this chapter are singular. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### Stating that Mary became pregnant\n\nIn [1:18](../01/18.md), [1:20](../01/20.md), and [1:23](../01/23.md), Matthew refers to a woman becoming pregnant, but he excludes the involvement of a man in the process. He uses the phrases “to have in the womb” and “having been conceived in her” to avoid referring to the male role in conception. In your translation, you should not identify the Holy Spirit as the one who performed the normal male role, since the Holy Spirit did not have sex with Mary. Instead, the Holy Spirit performed a miracle. So, use a form that does not refer to the male role in conception or a form that denies that a man was involved.\n\n### Translating names\n\nIn the genealogy, Matthew uses specific Greek spellings of names. These spellings do not always match the Hebrew spellings of the names that you can read in the Old Testament. The ULT and UST spell out how these names sound as Matthew wrote them in Greek. In contrast, some translations spell out these names as they appear in the Old Testament. Consider spelling these names as do other translations that your readers might be familiar with. Otherwise, consider whether your team wishes to spell names in the same way throughout the Bible or whether you will spell them differently in different places. If you do spell them differently in different places, you may need to include footnotes that provide other spellings. +front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: General Introduction\n\n### Outline of the book of Matthew\n\n1. The birth of Jesus Christ and the beginning of his ministry (1:1-4:25)\n1. Jesus’ Sermon on the Mount (5:1-7:28)\n1. Jesus illustrates the kingdom of God through acts of healing (8:1-9:34)\n1. Jesus teaches about mission and the kingdom (9:35-10:42)\n1. Jesus teaches about the gospel of the kingdom of God, and opposition to Jesus begins (11:1-12:50)\n1. Jesus tells parables about the kingdom of God (13:1-52)\n1. Further opposition to Jesus and misunderstanding of the kingdom of God (13:53-17:27)\n1. Jesus teaches about life in the kingdom of God (18:1-35)\n1. Jesus ministers in Judea (19:1-22:46)\n1. Jesus teaches about the final judgment and salvation (23:1-25:46)\n1. The crucifixion of Jesus, his death, and his resurrection (26:1-28:19)\n\n### What is the book of Matthew about?\n\nThe Gospel of Matthew is one of four books in the New Testament that describe some of the life of Jesus Christ. These books are called “Gospels,” which means “good news.” Their authors wrote about different aspects of who Jesus was and what he did. Matthew wrote much about how Jesus fulfilled passages from the Old Testament. Also, he focused on Jesus’ teaching by presenting some of what Jesus said in five separate speeches, or “discourses.” Many Christians think that Matthew expected his first readers to be Jewish people. However, Matthew also intended his Gospel to be read by all Christians.\n\n### How should the title of this book be translated?\n\nTranslators may choose to call this book by its traditional title, “The Gospel of Matthew,” or “The Gospel According to Matthew.” Or they may choose a different title, such as, “The Good News About Jesus that Matthew Wrote.” (See: [[rc://*/ta/man/translate/translate-names]])\n\n### Who wrote the book of Matthew?\n\nThe book does not give the name of the author. However, since early Christian times, most Christians have thought that the author was the Apostle Matthew. This man named Matthew was a tax collector who became one of Jesus’ 12 closest disciples. In this book, Matthew appears in [9:9–10](../09/09.md) and [10:3](../10/03.md). (See: [[rc://*/tw/dict/bible/names/matthew]])\n\n## Part 2: Important Religious and Cultural Concepts\n\n### What does the phrase “the kingdom of the heavens” mean?\n\nWhile the other Gospels frequently use the phrase “the kingdom of God,” Matthew only uses that phrase four times (see [12:28](../12/28.md); [19:24](../19/24.md); [21:31](../21/31.md); and [21:43](../21/43.md)). Instead, Matthew frequently uses the phrase “the kingdom of the heavens.” There are two primary issues to consider when translating this phrase: (1) whether “of the heavens” means the same thing as “of God,” and (2) what the word “kingdom” describes.\n\nFirst (1), does “of the heavens” mean the same thing as “of God”? Some scholars think that Matthew chose to refer to God politely by using the phrase “the heavens,” which would mean that “the kingdom of the heavens” is simply another way to say “the kingdom of God.” However, since Matthew does use the phrase “the kingdom of God” occasionally, it is more likely that the phrase “the kingdom of the heavens” means something slightly different than “the kingdom of God.” It probably refers to the place where the “kingdom” is already present: the heavens. The plural form “heavens” indicates that Matthew is referring to all of heavenly space. The UST expresses the idea of “of the heavens” with the adjective “heavenly.”\n\nSecond (2), what does the word “kingdom” describe? In general, the word refers to a monarch ruling over a group of people in a specific area. In various contexts, the word can primarily emphasize the area, the people, or the ruling. However, the term usually refers to all three of these elements, even if one is emphasized more than the others. Consider how you might express the idea of “kingdom” in your language. Some translations emphasize the idea of ruling and express the idea with a clause like “God ruling as king” or “God’s reign.” Other translations emphasize the idea of the people who are ruled and express the idea with a clause like “belonging to God’s people.” However, both of these options do not fully express the idea of “kingdom.” If you have a word or phrase that describes a situation in which a king rules over people in a specific area, you could use it here. Since that word in English is “kingdom,” the ULT and UST both use “kingdom.” (See: [[rc://*/tw/dict/bible/other/kingdom]], [[rc://*/tw/dict/bible/kt/heaven]], and [[rc://*/tw/dict/bible/kt/kingdomofgod]])\n\n### What were “disciples” in Jesus’ culture?\n\nIn both Jewish culture and in Greco-Roman culture, teachers had “disciples” who learned from them and were committed to them. Sometimes these disciples would go wherever their teacher went and imitate what the teacher did. Jesus’ disciples similarly were committed to him and learned from him. Some of his closest disciples traveled and lived with Jesus, particularly those whom Matthew refers to as The Twelve. Other disciples would go to see Jesus and learn from him, but they did not always travel or live with him. Consider how you might refer to these kinds of relationships in your language. The ULT expresses the idea with the word “disciple,” and the UST uses the word “apprentice.” (See: [[rc://*/tw/dict/bible/kt/disciple]])\n\n### Why does Jesus refer to himself as the “Son of Man”?\n\nIn the gospels, Jesus calls himself the “Son of Man.” This phrase can express two primary ideas:\n\n1. It can refer to someone who is a human. This meaning for the phrase appears frequently in the book of Ezekiel (for example, see [Ezekiel 2:1](../ezk/02/01.md) or [Ezekiel 47:6](../ezk/47/06.md)). So, Jesus uses the phrase to refer to himself in the third person while identifying himself as a human being.\n2. It can refer more specifically to a specific person who appears in [Daniel 7:13–14](../dan/07/13.md). This person approaches God, who gives him dominion and authority. So, when he uses the phrase, Jesus is identifying himself with this person. Scholars are not sure whether people in Jesus’ culture used the title “Son of Man” to refer to the Messiah. However, Jesus is probably using the title to implicitly claim a special role, perhaps that of the Messiah.\n\nThere are three primary issues to consider when translating the phrase “the Son of Man”:\n\n1. When Jesus uses the phrase, he is referring to himself in the third person. If your readers would not understand this, you may need to express the idea in the first person. See the notes on the phrase “the Son of Man” throughout the book for ways to do this.\n2. The phrase figuratively refers to someone who is human by identifying that person’s father as a “man.” If that figure of speech does not make sense in your language, you could refer to someone who is human in another way. Some translations use a phrase like “the human one” to express the idea.\n3. The phrase refers to the specific figure from the book of Daniel. If you have a translation of the book of Daniel, you could translate the phrase as it is expressed there. If you do not have a translation of the book of Daniel, you could consider translating the phrase as a title that refers to a special person, implicitly the Messiah. You could make this clear by capitalizing the phrase (for example, “the Human One”) or by using a different form that indicates that this is a title (for example, “the one called Son of Man”).\n\nA note related to translating the idea of “Son of Man” appears at its first occurrence. After that, if possible express the idea consistently throughout the rest of the book. Notes providing translation options for expressing the idea in first person instead of third person appear at every occurrence. (See: [[rc://*/tw/dict/bible/kt/sonofman]])\n\n## Part 3: Important Translation Issues\n\n### What are the Synoptic Gospels?\n\nThe Gospels of Matthew, Mark, and Luke are called the Synoptic Gospels because they have many similar passages. The word “synoptic” means to “see together.”\n\nThe texts are considered “parallel” when they are the same or almost the same among two or three gospels. The ULT represents these parallels by using the same words whenever the parallel passages are exactly the same. When the parallel passages are slightly different, the ULT represents the differences as much as possible by using different words. Make sure that your translation represents these similarities and differences as closely as possible.\n\n### What do “crowd” and “crowds” refer to in Matthew?\n\nMatthew uses the words “crowd” and “crowds” about 50 times. In most cases, the words refer to the “crowds” that gather where Jesus is. Some of the people in these crowds were disciples. Others were curious about who Jesus was and what he taught. Others wanted Jesus to heal them or give them food. The difference between the singular “crowd” and the plural “crowds” is small. Most likely, the singular refers to all the people viewed together as one group, while the plural refers to multiple different groups of people. Consider how you might best refer to large groups of people who are gathered together for some specific purpose.\n\n### What does Matthew mean when he writes that a quotation from the Old Testament was “fulfilled”?\n\nMatthew consistently indicates that things happen to “fulfill” passages from the Old Testament. He means that the event or situation he is describing somehow matches what the Old Testament passage or passages say. Sometimes the Old Testament passage includes a prediction that comes true during Jesus’ life. Sometimes the Old Testament passage uses words or phrases that match the words or phrases Matthew uses to tell his story. Sometimes the Old Testament passage is completed or explained by something Jesus says or does. Consider how you might indicate that an event, situation, or spoken or written words fit with or match a passage from an important text. (See: [[rc://*/tw/dict/bible/kt/fulfill]])\n\n### When is “you” singular, and when is “you” plural?\n\nAs he is telling his story, Matthew uses both singular and plural forms of “you.” These were distinct in his language, but in English both singular and plural are expressed with the word “you.” So, in the introduction to each chapter, there is a section stating whether Matthew uses the singular or plural form of “you” more frequently in that chapter. Then, notes throughout the chapter will indicate whenever Matthew uses the less frequent form of “you.” Look for this section in each chapter introduction if your language distinguishes between singular and plural forms of “you.” (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### What are the major issues in the text of the book of Matthew?\n\nSome versions of the Bible include some verses in Matthew that other versions do not include. This is because some ancient manuscripts include these verses. However, the best ancient manuscripts do not include them. Here are the verses:\n* “Evening having come, you say, ‘It will be fair weather, for the sky is red.’ And in early morning, ‘Today will be stormy, for the sky is red, being overcast.’ You know to interpret the face of the sky, but the signs of the times you are not able” ([16:2b–3](../16/02.md)).\n* “But this kind does not go out except by prayer and fasting” ([17:21](../17/21.md)).\n* “For the Son of Man came to save the one that has been lost” ([18:11](../18/11.md)).\n* “But woe to you, scribes and Pharisees, hypocrites! For you devour the houses of widows, also for a pretext praying at length. For this reason, you will receive greater judgment” ([23:14](../23/14.md)).\n\nIt is recommended that you do not include these passages. However, if in your region, there are older versions of the Bible that include one or more of these passages, you may include them. If they are included, they should be put in footnotes or inside square brackets to indicate that they were probably not originally part of Matthew.\n\nFurther, there are at least two different versions of the parable of the two sons in [21:28–31](../21/28.md). See the introduction to chapter 21 for more information.\n\nFinally, in the following verses, ancient manuscripts do not all have the same words. The ULT uses the words that are found in most of the earliest manuscripts. When you translate these verses, you should compare the ULT with any translations with which your readers may be familiar to see what your readers may expect. Unless there is a good reason to use the alternate words, you should follow the ULT. See the footnotes and notes at each of these verses for more information. (See: [[rc://*/ta/man/translate/translate-textvariants]])\n\n* “say every evil thing against you, lying, because of me” ([5:11](../05/11.md)). Some ancient manuscripts have this: “say every evil thing against you because of me.”\n* “everyone being angry with his brother will be subject to the judgment” ([5:22](../05/22.md)). Some ancient manuscripts have this: “everyone being angry with his brother without cause will be subject to the judgment.”\n* “love your enemies and pray on behalf of the ones persecuting you” ([5:44](../05/44.md)). Some ancient manuscripts have this: “love your enemies, bless the ones cursing you, do good to the ones hating you, and pray on behalf of the ones persecuting you.”\n* “the Gentiles” ([5:47](../05/47.md)). Some ancient manuscripts have this: “the tax collectors.”\n* “will reward you” ([6:4](../06/04.md)). Some ancient manuscripts have this: “will reward you in the open.”\n* “will reward you” ([6:6](../06/06.md)). Some ancient manuscripts have this: “will reward you in the open.”\n* “but deliver us from the evil one” ([6:13](../06/13.md)). Some ancient manuscripts have this: “but deliver us from the evil one. For yours is the kingdom and the power and the glory forever. Amen.”\n* “the men” ([6:15](../06/15.md)). Some ancient manuscripts have this: “men their trespasses.”\n* “will reward you” ([6:18](../06/18.md)). Some ancient manuscripts have this: “will reward you in the open.”\n* “what you might eat or what you might drink, nor about your body” ([6:25](../06/25.md)). Some ancient manuscripts have this: “what you might eat, nor about your body.”\n* “the kingdom” ([6:33](../06/33.md)). Some ancient manuscripts have this: “the kingdom of God.”\n* “For the gate {is} narrow and the road has been made narrow” ([7:14](../07/14.md)). Some ancient manuscripts have this: “How narrow is the gate and having been made narrow the road.”\n* “I have found such great faith from no one in Israel” ([8:10](../08/10.md)). Some ancient manuscripts have this: “not even in Israel have I found such great faith.”\n* “a crowd” ([8:18](../08/18.md)). Some ancient manuscripts have this: “large crowds.”\n* “Gadarenes” ([8:28](../08/28.md)). Some ancient manuscripts have this: “Gergesenes.” Other manuscripts have this: “Gerasenes.”\n* “they were afraid” ([9:8](../09/08.md)). Some ancient manuscripts have this: “they marveled.”\n* “Thaddaeus” ([10:3](../10/03.md)). Some ancient manuscripts have this: “Lebbaeus, who was surnamed Thaddaeus.”\n* “The one having ears to hear, let him hear” ([11:15](../11/15.md)). Some ancient manuscripts have this: “The one having ears, let him hear.”\n* “her children” ([11:19](../11/19.md)). Some ancient manuscripts have this: “her works.”\n* “And you, Capernaum, you will not be exalted to heaven, will you? You will be brought down as far as Hades” ([11:23](../11/23.md)). Some ancient manuscripts have this: “And you, Capernaum, the one being exalted to heaven, will be brought down as far as Hades.”\n* “Now someone said to him, ‘Behold, your mother and your brothers have stood outside, seeking to speak to you’” ([12:47](../12/47.md)). Some ancient manuscripts do not include this verse. However, most modern translations do include it.\n* “The one having ears, let him hear” ([13:9](../13/09.md)). Some ancient manuscripts have this: “The one having ears to hear, let him hear.”\n* “The one having ears, let him hear” ([13:43](../13/43.md)). Some ancient manuscripts have this: “The one having ears to hear, let him hear.”\n* “was already in the middle of the sea” ([14:24](../14/24.md)). Some ancient manuscripts have this: “was already many stadia away from the land.”\n* “God commanded, saying” ([15:4](../15/04.md)). Some ancient manuscripts have this: “God said.”\n* “the word of God” ([15:6](../15/06.md)). Some ancient manuscripts have this: “the commandment of God.” Other manuscripts have this: “the law of God.”\n* “They are blind guides” ([15:14](../15/14.md)). Some ancient manuscripts have this: “They are blind guides of the blind.”\n* “Magadan” ([15:39](../15/39.md)). Some ancient manuscripts have this: “Magdala.”\n* “I will make” ([17:4](../17/04.md)). Some ancient manuscripts have this: “let us make.”\n* “your Father” ([18:14](../18/14.md)). Some ancient manuscripts have this: “my Father.”\n* “your brother sins against you” ([18:15](../18/15.md)). Some ancient manuscripts have this: “your brother sins.”\n* “commits adultery; and the one having married one that has been divorced commits adultery” ([19:9](../19/09.md)). Some ancient manuscripts have this: “commits adultery.”\n* “or a mother, or a wife, or children” ([19:29](../19/29.md)). Some ancient manuscripts have this: “or a mother, or children.”\n* “and the first last” ([20:16](../20/16.md)). Some ancient manuscripts have this: “and the first last. For many are called, but few are chosen.”\n* “to drink the cup that I am about to drink” ([20:22](../20/22.md)). Some ancient manuscripts have this: “to drink the cup that I am about to drink or to be baptized with the baptism with which I am being baptized.”\n* “My cup you will drink” ([20:23](../20/23.md)). Some ancient manuscripts have this: “My cup you will drink, and you will be baptized with the baptism with which I am being baptized.”\n* “And the one having fallen on this stone will be broken to pieces, but on whomever it falls, it will crush him” ([21:44](../21/44.md)). Some ancient manuscripts do not include this verse. However, most modern translations do include it.\n* “famines and earthquakes” ([24:7](../24/07.md)). Some ancient manuscripts have this: “famines and plagues and earthquakes.”\n* “neither the angels of the heavens, nor the Son, except the Father only” ([24:36](../24/36.md)). Some ancient manuscripts have this: “neither the angels of the heavens, except the Father only.”\n* “you do not know the day nor the hour” ([25:13](../25/13.md)). Some ancient manuscripts have this: “you do not know the day nor the hour in which the Son of Man comes.”\n* “this is my blood of the covenant” ([26:28](../26/28.md)). Some ancient manuscripts have this: “this is my blood of the new covenant”\n* “named Barabbas” ([27:16](../27/16.md)). Some ancient manuscripts have this: “named Jesus Barabbas”\n* “Barabbas” ([27:17](../27/17.md)). Some ancient manuscripts have this: “Jesus Barabbas”\n* “the blood of this one” ([27:24](../27/24.md)). Some ancient manuscripts have this: “the blood of this righteous one.”\n* “casting a lot” ([27:35](../27/35.md)). Some ancient manuscripts have this: “casting a lot, so that what was spoken through the prophet might be fulfilled, ‘They divided my robes for themselves, and they cast a lot for my clothing.’”\n* “And behold, Jesus met them” ([28:9](../28/09.md)). Some ancient manuscripts have this: “And behold, as they were going to report to his disciples, Jesus met them.”\n* “until the end of the age’” ([28:20](../28/20.md)). Some ancient manuscripts have this: “until the end of the age.’ Amen.”\n +1:intro y7kk 0 # Matthew 1 General Notes\n\n## Structure and Formatting\n\n1. The birth of Jesus Christ and the beginning of his ministry (1:1-4:25)\n * The genealogy of Jesus (1:1–17)\n * Jesus’ parents and birth (1:18–25)\n\nSome translations set a quotation from the Old Testament farther to the right on the page than the rest of the text. The ULT does this in [1:23](../01/23.md) with the quote from [Isaiah 7:14](../isa/07/14.md).\n\n## Special Concepts in this Chapter\n\n### Genealogy\n\nA genealogy is a list that records a person’s ancestors or descendants. Genealogies were important to the Jewish people because family lineage is how they decided how someone functioned in society. For instance, if someone was a descendant of Aaron, they were able to become priests. Similarly, if someone was a descendant of King David, they were able to become a king. This genealogy shows that Jesus was clearly a descendant of King David, and therefore, was able to become king.\n\n### The word “fathered”\n\nWhen Matthew uses the word “fathered,” he only means that the older man was an ancestor of the younger man. In most cases, the older man is the direct father of the younger man. However, sometimes the older man is a grandfather (for example, Josiah is the grandfather of Jechoniah) or a more distant ancestor (for example, Joram is the great-great-grandfather of Ozias). If possible, use a word that indicates that the older man is the ancestor of the younger man without stating that the older man is the father of the younger man. If you need to be more specific, the UST provides one way to do so.\n\n### Three groups of 14\n\nMatthew concludes the genealogy by dividing it up into three groups of 14 generations. He divides the groups by using two key events in Israel’s history: David starting his dynasty and the Babylonians capturing Jerusalem. In order to count 14 generations from Abraham until David, both Abraham and David need to be included. To count 14 generations from David until the Babylonian deportation, David needs to be excluded but Jechoniah needs to be included. To count 14 generations from the Babylonian deportation until the Christ, both Jechoniah and Christ need to be included. The ULT and UST divide the section into paragraphs based on the divisions. Consider how you might show these divisions in your translation.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nAll of the forms of “you” in this chapter appear in instructions that an angel gives to Joseph. Because of that, all forms of “you” in this chapter are singular. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### Stating that Mary became pregnant\n\nIn [1:18](../01/18.md), [1:20](../01/20.md), and [1:23](../01/23.md), Matthew refers to a woman becoming pregnant, but he excludes the involvement of a man in the process. He uses the phrases “to have in the womb” and “having been conceived in her” to avoid referring to the male role in conception. In your translation, you should not identify the Holy Spirit as the one who performed the normal male role, since the Holy Spirit did not have sex with Mary. Instead, the Holy Spirit performed a miracle. So, use a form that does not refer to the male role in conception or a form that denies that a man was involved.\n\n### Translating names\n\nIn the genealogy, Matthew uses specific Greek spellings of names. These spellings do not always match the Hebrew spellings of the names that you can read in the Old Testament. The ULT and UST spell out how these names sound as Matthew wrote them in Greek. In contrast, some translations spell out these names as they appear in the Old Testament. Consider spelling these names as do other translations that your readers might be familiar with. Otherwise, consider whether your team wishes to spell names in the same way throughout the Bible or whether you will spell them differently in different places. If you do spell them differently in different places, you may need to include footnotes that provide other spellings. 1:1 n4xw rc://*/ta/man/translate/figs-explicit βίβλος γενέσεως 1 Here, the phrase **book of the genealogy** could refer to: (1) just the list of Jesus’ ancestors that follows in [1:2–17](../01/02.md). Alternate translation: “The book of the ancestry” (2) the list of Jesus’ ancestors as well as information about his birth and childhood (see [1:2–2:23](../01/02.md)). Alternate translation: “The book of the ancestors and birth” 1:1 a1t0 rc://*/ta/man/translate/figs-possession βίβλος γενέσεως Ἰησοῦ Χριστοῦ 1 Here, Matthew is using the possessive form to describe a **book** that contains the **genealogy** that lists the ancestors of **Jesus Christ**. If this is not clear in your language, you could express the idea in another way. Alternate translation: “The book that contains the genealogy concerning Jesus Christ” 1:1 nlc8 rc://*/ta/man/translate/figs-metonymy βίβλος 1 Here, **book** represents a written record. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “The written record” or “The list” -1:1 vpg1 rc://*/ta/man/translate/figs-metaphor υἱοῦ Δαυεὶδ, υἱοῦ Ἀβραάμ 1 Here, Matthew is speaking of a male descendant as if he were a **son**. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “who is descended from David, who is descended from Abraham” +1:1 vpg1 rc://*/ta/man/translate/figs-metaphor υἱοῦ Δαυεὶδ, υἱοῦ Ἀβραάμ 1 Here Matthew is speaking of a male descendant as if he were a **son**. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “who is descended from David, who is descended from Abraham” 1:1 zw1t rc://*/ta/man/translate/figs-explicit υἱοῦ Ἀβραάμ 1 Here Matthew could mean: (1) that David is a **son of Abraham**. Alternate translation: “who was a son of Abraham” (2) that Jesus is a **son of Abraham**. Alternate translation: “and also son of Abraham” 1:2 cyc6 rc://*/ta/man/translate/translate-names Ἀβραὰμ ἐγέννησεν τὸν Ἰσαάκ, Ἰσαὰκ δὲ ἐγέννησεν τὸν Ἰακώβ, Ἰακὼβ δὲ ἐγέννησεν τὸν Ἰούδαν καὶ τοὺς ἀδελφοὺς αὐτοῦ 1 Here Matthew begins a list of Jesus’ ancestors. Consider how people normally list ancestors in your language. Use the same wording throughout the whole list ([1:2–16](../01/02.md)). Possible formats are: (1) “Abraham’s son was Isaac, and Isaac’s son was Jacob, and Jacob’s sons were Judah and his brothers” (2) “Isaac’s father was Abraham, and Jacob’s father was Isaac, and Judah’s father was Jacob” (3) “Abraham fathered Isaac, who fathered Jacob, who fathered Judah and his brothers” 1:2 wiqy rc://*/ta/man/translate/translate-names Ἀβραὰμ & τὸν Ἰσαάκ, Ἰσαὰκ & τὸν Ἰακώβ, Ἰακὼβ & τὸν Ἰούδαν 1 Unless a note specifies otherwise, all the names in the list of ancestors ([1:2–16](../01/02.md)) are names of men. @@ -34,7 +34,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 1:12 y7cx rc://*/ta/man/translate/figs-explicit μετὰ & τὴν μετοικεσίαν Βαβυλῶνος 1 Here Matthew refers to the same event that he referred to in [1:11](../01/11.md). Express the idea in the same way you did there. Alternate translation: “after the Babylonians captured Jerusalem and took many people away” 1:12 ua1g rc://*/ta/man/translate/translate-names Ἰεχονίας ἐγέννησεν τὸν Σαλαθιήλ, Σαλαθιὴλ δὲ ἐγέννησεν τὸν Ζοροβαβέλ 1 This is a continuation of the list of Jesus’ ancestors that began in [1:2](../01/02.md). Use the same format as you used in the previous verses. 1:12 ya86 rc://*/ta/man/translate/translate-names τὸν Σαλαθιήλ, Σαλαθιὴλ 1 Many translations spell **Salathiel** as “Shealtiel.” Consider how translations with which your readers might be familiar spell this name. Alternate translation: “Shealtiel … Shealtiel” -1:12 qqo6 rc://*/ta/man/translate/figs-explicit Σαλαθιὴλ & ἐγέννησεν τὸν Ζοροβαβέλ 1 In [1 Chronicles 3:19](../1co/03/19.md), a brother of **Salathiel** named Pedaiah is listed as the father of **Zerubbabel**. However, early Greek translations of [1 Chronicles 3:19](../1co/03/19.md) list **Salathiel** as the father of **Zerubabbel**. Matthew most likely used a Bible like these early Greek translations, so he probably intended his readers to think of **Salathiel** as the father of **Zerubbabel** and not as his uncle. If it would be helpful in your language, you could include some of this information in a footnote. +1:12 qqo6 rc://*/ta/man/translate/figs-explicit Σαλαθιὴλ & ἐγέννησεν τὸν Ζοροβαβέλ 1 In [1 Chronicles 3:19](../1co/03/19.md), a brother of **Salathiel** named Pedaiah is listed as the father of **Zerubbabel**. However, early Greek translations of [1 Chronicles 3:19](../1co/03/19.md) list **Salathiel** as the father of **Zerubabbel**. Matthew most likely used a source like these early Greek translations, so he probably intended his readers to think of **Salathiel** as the father of **Zerubbabel** and not as his uncle. If it would be helpful in your language, you could include some of this information in a footnote. 1:13 dcab rc://*/ta/man/translate/translate-names Ζοροβαβὲλ δὲ ἐγέννησεν τὸν Ἀβιούδ, Ἀβιοὺδ δὲ ἐγέννησεν τὸν Ἐλιακείμ, Ἐλιακεὶμ δὲ ἐγέννησεν τὸν Ἀζώρ 1 This is a continuation of the list of Jesus’ ancestors that began in [1:2](../01/02.md). Use the same format as you used in the previous verses. 1:14 seok rc://*/ta/man/translate/translate-names Ἀζὼρ δὲ ἐγέννησεν τὸν Σαδώκ, Σαδὼκ δὲ ἐγέννησεν τὸν Ἀχείμ, Ἀχεὶμ δὲ ἐγέννησεν τὸν Ἐλιούδ 1 This is a continuation of the list of Jesus’ ancestors that began in [1:2](../01/02.md). Use the same format as you used in the previous verses. 1:15 d8av rc://*/ta/man/translate/translate-names Ἐλιοὺδ δὲ ἐγέννησεν τὸν Ἐλεάζαρ, Ἐλεάζαρ δὲ ἐγέννησεν τὸν Μαθθάν, Μαθθὰν δὲ ἐγέννησεν τὸν Ἰακώβ 1 This is a continuation of the list of Jesus’ ancestors that began in [1:2](../01/02.md). Use the same format as you used in the previous verses. @@ -53,7 +53,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 1:18 a71d rc://*/ta/man/translate/figs-explicit ἐκ Πνεύματος Ἁγίου 1 The phrase **from the Holy Spirit** indicates that Mary did not become pregnant in the usual way, that is, by having sex with a man. Rather, she became pregnant because the Holy Spirit caused her to be pregnant. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “by the power of the Holy Spirit” or “because of the Holy Spirit’s work” 1:19 h941 rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the word **Now** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **Now** untranslated. Alternate translation: “Then,” 1:19 yufg rc://*/ta/man/translate/figs-explicit Ἰωσὴφ & ὁ ἀνὴρ αὐτῆς 1 Matthew implies that Joseph did not know that the baby came from the Holy Spirit. Joseph thought that Mary had become pregnant after having sex with another man, which is why he wanted **to divorce her**. If it would be helpful in your language, you could clarify that Joseph did not know that the Holy Spirit had caused Mary to be pregnant. Alternate translation: “Joseph her husband thought that she had been unfaithful, so” -1:19 pu3p rc://*/ta/man/translate/figs-explicit ὁ ἀνὴρ αὐτῆς & ἀπολῦσαι αὐτήν 1 As the previous verse shows (see [1:18](../01/18.md)), Mary and Joseph were not yet married. In their culture, however, being “engaged” was a promise to marry, so Matthew can refer to **Joseph** as Mary’s **husband**. He can also refer to breaking the engagement as divorce. If it would be helpful in your language, you could use clarify that Matthew is referring to an engaged man breaking the engagement. Alternate translation: “her fiancé … to break the engagement with her” +1:19 pu3p rc://*/ta/man/translate/figs-explicit ὁ ἀνὴρ αὐτῆς & ἀπολῦσαι αὐτήν 1 As the previous verse shows (see [1:18](../01/18.md)), Mary and Joseph were not yet married. In their culture, however, being “engaged” was a promise to marry, so Matthew can refer to **Joseph** as Mary’s **husband**. He can also refer to breaking the engagement as divorce. If it would be helpful in your language, you could clarify that Matthew is referring to an engaged man breaking the engagement. Alternate translation: “her fiancé … to break the engagement with her” 1:20 iip4 rc://*/ta/man/translate/grammar-connect-time-simultaneous ταῦτα & αὐτοῦ ἐνθυμηθέντος, ἰδοὺ, ἄγγελος Κυρίου & ἐφάνη 1 The angel appeared to Joseph while he was deciding to divorce Mary. If it would be helpful in your language, you could make this relationship more explicit. Alternate translation: “during the time when Joseph was reflecting on these things, behold, an angel of the Lord appeared” 1:20 y747 rc://*/ta/man/translate/figs-exclamations ἰδοὺ 1 Here, the word **behold** draws the attention of the audience and asks them to listen carefully. If it would be helpful in your language, you could express behold with a word or phrase that asks the audience to listen, or you could draw the audience’s attention in another way. Alternate translation: “picture this” or “suddenly” 1:20 meua rc://*/ta/man/translate/writing-quotations λέγων 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “and he declared” @@ -64,7 +64,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 1:21 ifq8 rc://*/ta/man/translate/translate-tense καλέσεις 1 Here the angel gives a command using the future tense. If your language does not use the future tense for commands, you could use a form that your language uses to express commands. Alternate translation: “you must call” or “you are to call” 1:21 j38f rc://*/ta/man/translate/figs-explicit Ἰησοῦν; αὐτὸς γὰρ σώσει τὸν λαὸν αὐτοῦ ἀπὸ τῶν ἁμαρτιῶν αὐτῶν 1 The name **Jesus** means “the Lord saves” in Hebrew. The angel is explaining that **Jesus** should have this name because **he will save his people**. If it would be helpful in your language, you could explain what Jesus’ name means or include this information in a footnote. Alternate translation: “Jesus, for, as his name indicates, he will save his people from their sins” or “Jesus, that is, ‘the Lord saves,’ since he will save his people from their sins” 1:21 ocr6 rc://*/ta/man/translate/figs-explicit τὸν λαὸν αὐτοῦ 1 Here, the phrase **his people** refers most directly to Jewish people, but it also includes anyone who believes in **Jesus**. If it would be helpful in your language, you could use a word or phrase that identifies a group of people who belong to or are connected with Jesus. Alternate translation: “his own people” or “the people who belong to him” -1:22 q4lw rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the word **Now** introduces the Matthew’s comment on what he has narrated so far. If it would be helpful in your language, you could use a word or phrase that introduces a comment from the narrator, or you could leave **Now** untranslated. Alternate translation: “I note that” or “As a matter of fact,” +1:22 q4lw rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the word **Now** introduces Matthew’s comment on what he has narrated so far. If it would be helpful in your language, you could use a word or phrase that introduces a comment from the narrator, or you could leave **Now** untranslated. Alternate translation: “I note that” or “As a matter of fact,” 1:22 rlse rc://*/ta/man/translate/writing-pronouns τοῦτο & ὅλον γέγονεν 1 The pronoun **this** refers to what Matthew has said about Mary becoming pregnant before she and Joseph were married (see [1:18–21](../01/18.md)). If this is not clear for your readers, you could refer more directly to these events. Alternate translation: “Jesus was born in that way” or “what I have told you happened” 1:22 uwvw rc://*/ta/man/translate/figs-activepassive πληρωθῇ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “it might fulfill” 1:22 c1vw rc://*/ta/man/translate/figs-activepassive τὸ ῥηθὲν ὑπὸ Κυρίου 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “what the Lord spoke” @@ -82,7 +82,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 1:25 mem5 rc://*/ta/man/translate/grammar-connect-words-phrases καὶ 1 Here, the word **And** introduces something that is unexpected for people who have gotten married. If it would be helpful in your language, you could use a word or phrase that introduces something that is unexpected. Alternate translation: “But” or “Despite that,” 1:25 i7p5 rc://*/ta/man/translate/figs-euphemism οὐκ ἐγίνωσκεν αὐτὴν 1 Matthew is referring in a polite way to having sex by using the word **know**. If it would be helpful in your language, you could use a polite way of referring to this in your language, or you could state this plainly. See how you translated the euphemism for having sex in [1:18](../01/18.md). Alternate translation: “he did not consummate the marriage with her” or “he did not sleep with her” 1:25 v3xe rc://*/ta/man/translate/writing-pronouns οὐκ ἐγίνωσκεν & ἐκάλεσεν & αὐτοῦ 1 Here, both times the pronoun **he** occurs, it refers to Joseph. The pronoun **his** refers to the **son**, Jesus. If it would be helpful in your language, you could use names instead of pronouns. Alternate translation: “Joseph did not know … Joseph called the son’s” -1:25 mclm rc://*/ta/man/translate/figs-extrainfo ἕως οὗ 1 Christians disagree about whether Joseph had sex with Mary after Jesus was born. In this verse, Matthew only refers to the time before Jesus was born. If possible, use a form that only refers to this time period and does not imply anything about what happened after Jesus was born. Alternate translation: “prior to when” or “during time before” +1:25 mclm rc://*/ta/man/translate/figs-extrainfo ἕως οὗ 1 Christians disagree about whether Joseph had sex with Mary after Jesus was born. In this verse, Matthew only refers to the time before Jesus was born. If possible, use a form that only refers to this time period and does not imply anything about what happened after Jesus was born. Alternate translation: “prior to when” or “during the time before” 2:intro dz1c 0 # Matthew 2 General Notes\n\n## Structure and Formatting\n\n1. The birth of Jesus Christ and the beginning of his ministry (1:1-4:25)\n * The visit of the learned men (2:1–12)\n * Joseph, Mary, and Jesus escape to Egypt (2:13–15)\n * Herod kills the baby boys in Bethlehem (2:16–18)\n * Joseph, Mary, and Jesus settle in Nazareth (2:19–23)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in verses 6 and 18, which are quotations from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### “Learned men”\n\nIn this chapter, Matthew tells about how “learned men” from countries to the east of Judea visited Jesus in order to worship him. These were educated men who studied dreams and stars in the sky to try to learn about what was happening and what would happen in the future. Matthew does not present them as if they are evil. Consider how you might naturally refer to this kind of educated man. The ULT provides a general translation (“learned men”), and the UST illustrates how to use a descriptive phrase (“scholars who studied the stars”).\n\n### The star\n\nThe learned men journey to Jerusalem because they see a specific star. Matthew further describes how this star moved in the sky until it was directly above where Jesus was living. It is not clear exactly what this star was. Scholars have suggested that it was one of the planets, a shooting star, a comet, or a bright angel. If possible, use a word or phrase that refers generally to a natural source of light in the sky. If you need to be more specific, could use a word or phrase that refers to stars, especially the kinds of stars that move or appear to move in the sky.\n\n### The journeys of Joseph, Mary, and Jesus\n\nIn this chapter, Matthew narrates several journeys that Joseph, Mary, and Jesus took. At first, they are in Bethlehem, which is a city near the capital city of Judea, Jerusalem. After the learned men visit, God warns Joseph to journey to Egypt, a country to the southwest of Judea, in order to escape from Herod, the king of Judea. After Herod dies, God tells Joseph that he can take his family back to Israel. However, he does not take his family back to Judea, because Herod’s son is now reigning in Herod’s place. Instead, he and his family travel to Nazareth, a city in the region of Galilee, which is north of Judea. When Matthew uses movement words, make sure that your translation fits with these journeys.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nMost of the forms of “you” in this chapter appear in direct speech to individuals. Because of this, most forms of “you” in this chapter are singular. You should assume forms of “you” are singular unless a note specifies that the form is plural. (See: [[rc://*/ta/man/translate/figs-yousingular]]) 2:1 sdst rc://*/ta/man/translate/writing-newevent δὲ 1 Here, the word **Now** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **Now** untranslated. Alternate translation: “Next,” 2:1 j9yn rc://*/ta/man/translate/grammar-connect-time-sequential τοῦ & Ἰησοῦ γεννηθέντος 1 Here, the phrase **Jesus having been born** states what happened before the **learned men from the east arrived in Jerusalem**. If it would be helpful in your language, you could make this relationship more explicit. Alternate translation: “after Jesus had been born” From 8e61e3de768272bc089d1ca4496e06ad94112971 Mon Sep 17 00:00:00 2001 From: Carolyn1970 Date: Tue, 8 Aug 2023 20:28:34 +0000 Subject: [PATCH 043/127] Merge Carolyn1970-tc-create-1 into master by Carolyn1970 (#3442) --- tn_MAT.tsv | 16 ++++++++-------- 1 file changed, 8 insertions(+), 8 deletions(-) diff --git a/tn_MAT.tsv b/tn_MAT.tsv index 5d61a797af..3f11fb4120 100644 --- a/tn_MAT.tsv +++ b/tn_MAT.tsv @@ -83,7 +83,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 1:25 i7p5 rc://*/ta/man/translate/figs-euphemism οὐκ ἐγίνωσκεν αὐτὴν 1 Matthew is referring in a polite way to having sex by using the word **know**. If it would be helpful in your language, you could use a polite way of referring to this in your language, or you could state this plainly. See how you translated the euphemism for having sex in [1:18](../01/18.md). Alternate translation: “he did not consummate the marriage with her” or “he did not sleep with her” 1:25 v3xe rc://*/ta/man/translate/writing-pronouns οὐκ ἐγίνωσκεν & ἐκάλεσεν & αὐτοῦ 1 Here, both times the pronoun **he** occurs, it refers to Joseph. The pronoun **his** refers to the **son**, Jesus. If it would be helpful in your language, you could use names instead of pronouns. Alternate translation: “Joseph did not know … Joseph called the son’s” 1:25 mclm rc://*/ta/man/translate/figs-extrainfo ἕως οὗ 1 Christians disagree about whether Joseph had sex with Mary after Jesus was born. In this verse, Matthew only refers to the time before Jesus was born. If possible, use a form that only refers to this time period and does not imply anything about what happened after Jesus was born. Alternate translation: “prior to when” or “during the time before” -2:intro dz1c 0 # Matthew 2 General Notes\n\n## Structure and Formatting\n\n1. The birth of Jesus Christ and the beginning of his ministry (1:1-4:25)\n * The visit of the learned men (2:1–12)\n * Joseph, Mary, and Jesus escape to Egypt (2:13–15)\n * Herod kills the baby boys in Bethlehem (2:16–18)\n * Joseph, Mary, and Jesus settle in Nazareth (2:19–23)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in verses 6 and 18, which are quotations from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### “Learned men”\n\nIn this chapter, Matthew tells about how “learned men” from countries to the east of Judea visited Jesus in order to worship him. These were educated men who studied dreams and stars in the sky to try to learn about what was happening and what would happen in the future. Matthew does not present them as if they are evil. Consider how you might naturally refer to this kind of educated man. The ULT provides a general translation (“learned men”), and the UST illustrates how to use a descriptive phrase (“scholars who studied the stars”).\n\n### The star\n\nThe learned men journey to Jerusalem because they see a specific star. Matthew further describes how this star moved in the sky until it was directly above where Jesus was living. It is not clear exactly what this star was. Scholars have suggested that it was one of the planets, a shooting star, a comet, or a bright angel. If possible, use a word or phrase that refers generally to a natural source of light in the sky. If you need to be more specific, could use a word or phrase that refers to stars, especially the kinds of stars that move or appear to move in the sky.\n\n### The journeys of Joseph, Mary, and Jesus\n\nIn this chapter, Matthew narrates several journeys that Joseph, Mary, and Jesus took. At first, they are in Bethlehem, which is a city near the capital city of Judea, Jerusalem. After the learned men visit, God warns Joseph to journey to Egypt, a country to the southwest of Judea, in order to escape from Herod, the king of Judea. After Herod dies, God tells Joseph that he can take his family back to Israel. However, he does not take his family back to Judea, because Herod’s son is now reigning in Herod’s place. Instead, he and his family travel to Nazareth, a city in the region of Galilee, which is north of Judea. When Matthew uses movement words, make sure that your translation fits with these journeys.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nMost of the forms of “you” in this chapter appear in direct speech to individuals. Because of this, most forms of “you” in this chapter are singular. You should assume forms of “you” are singular unless a note specifies that the form is plural. (See: [[rc://*/ta/man/translate/figs-yousingular]]) +2:intro dz1c 0 # Matthew 2 General Notes\n\n## Structure and Formatting\n\n1. The birth of Jesus Christ and the beginning of his ministry (1:1-4:25)\n * The visit of the learned men (2:1–12)\n * Joseph, Mary, and Jesus escape to Egypt (2:13–15)\n * Herod kills the baby boys in Bethlehem (2:16–18)\n * Joseph, Mary, and Jesus settle in Nazareth (2:19–23)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in verses 6 and 18, which are quotations from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### “Learned men”\n\nIn this chapter, Matthew tells about how “learned men” from countries to the east of Judea visited Jesus in order to worship him. These were educated men who studied dreams and stars in the sky to try to learn about what was happening and what would happen in the future. Matthew does not present them as if they are evil. Consider how you might naturally refer to this kind of educated man. The ULT provides a general translation (“learned men”), and the UST illustrates how to use a descriptive phrase (“scholars who studied the stars”).\n\n### The star\n\nThe learned men journey to Jerusalem because they see a specific star. Matthew further describes how this star moved in the sky until it was directly above where Jesus was living. It is not clear exactly what this star was. Scholars have suggested that it was one of the planets, a shooting star, a comet, or a bright angel. If possible, use a word or phrase that refers generally to a natural source of light in the sky. If you need to be more specific, you could use a word or phrase that refers to stars, especially the kinds of stars that move or appear to move in the sky.\n\n### The journeys of Joseph, Mary, and Jesus\n\nIn this chapter, Matthew narrates several journeys that Joseph, Mary, and Jesus took. At first, they are in Bethlehem, which is a city near the capital city of Judea, Jerusalem. After the learned men visit, God warns Joseph to journey to Egypt, a country to the southwest of Judea, in order to escape from Herod, the king of Judea. After Herod dies, God tells Joseph that he can take his family back to Israel. However, he does not take his family back to Judea, because Herod’s son is now reigning in Herod’s place. Instead, he and his family travel to Nazareth, a city in the region of Galilee, which is north of Judea. When Matthew uses movement words, make sure that your translation fits with these journeys.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nMost of the forms of “you” in this chapter appear in direct speech to individuals. Because of this, most forms of “you” in this chapter are singular. You should assume forms of “you” are singular unless a note specifies that the form is plural. (See: [[rc://*/ta/man/translate/figs-yousingular]]) 2:1 sdst rc://*/ta/man/translate/writing-newevent δὲ 1 Here, the word **Now** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **Now** untranslated. Alternate translation: “Next,” 2:1 j9yn rc://*/ta/man/translate/grammar-connect-time-sequential τοῦ & Ἰησοῦ γεννηθέντος 1 Here, the phrase **Jesus having been born** states what happened before the **learned men from the east arrived in Jerusalem**. If it would be helpful in your language, you could make this relationship more explicit. Alternate translation: “after Jesus had been born” 2:1 esbr rc://*/ta/man/translate/figs-possession Βηθλέεμ τῆς Ἰουδαίας 1 Here, Matthew is using the possessive form to indicate that **Bethlehem** is in **Judea**. If this is not clear in your language, you could express the idea in another way. Alternate translation: “Bethlehem in Judea” @@ -111,28 +111,28 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 2:5 o460 rc://*/ta/man/translate/writing-quotations οὕτως & γέγραπται διὰ τοῦ προφήτου 1 In Matthew’s culture, **for thus it has been written through the prophet** is a normal way to introduce a quotation from an important text, in this case, the Old Testament book written by Micah the prophet (see [Micah 5:2](../mic/05/02.md)). If it would be helpful in your language, you could use a comparable phrase that indicates that Matthew is quoting from an important text. Alternate translation: “this is what God had Micah the prophet write down:” 2:5 z2i4 rc://*/ta/man/translate/figs-activepassive οὕτως & γέγραπται διὰ τοῦ προφήτου 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “thus the prophet wrote” or “thus God told the prophet to write” 2:6 uu4h rc://*/ta/man/translate/figs-quotesinquotes καὶ σύ Βηθλέεμ, γῆ Ἰούδα, οὐδαμῶς ἐλαχίστη εἶ ἐν τοῖς ἡγεμόσιν Ἰούδα; ἐκ σοῦ γὰρ ἐξελεύσεται ἡγούμενος, ὅστις ποιμανεῖ τὸν λαόν μου τὸν Ἰσραήλ. 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. If you use the following alternate translation, you will need to delete the comma at the end of the previous verse and only use one quotation mark at the end of this verse. Alternate translation: “that you, Bethlehem, land of Judah, are by no means least among the leaders of Judah, for from you will come out a ruling one who will shepherd God’s people Israel” -2:6 kmw7 rc://*/ta/man/translate/figs-apostrophe καὶ σύ Βηθλέεμ, γῆ Ἰούδα, οὐδαμῶς ἐλαχίστη εἶ ἐν τοῖς ἡγεμόσιν Ἰούδα; ἐκ σοῦ γὰρ ἐξελεύσεται ἡγούμενος, ὅστις ποιμανεῖ τὸν λαόν μου τὸν Ἰσραήλ 1 Micah was speaking to **Bethlehem** as if it were a person. If it would be helpful in your language, you could direct the speech to the people who live in **Bethlehem**, or you could refer to **Bethlehem** in the third person. Alternate translation: “And Bethlehem, land of Judah, is by no means least among the leaders of Judah, for from this town a ruler will come out a ruling one who will shepherd my people Israel” +2:6 kmw7 rc://*/ta/man/translate/figs-apostrophe καὶ σύ Βηθλέεμ, γῆ Ἰούδα, οὐδαμῶς ἐλαχίστη εἶ ἐν τοῖς ἡγεμόσιν Ἰούδα; ἐκ σοῦ γὰρ ἐξελεύσεται ἡγούμενος, ὅστις ποιμανεῖ τὸν λαόν μου τὸν Ἰσραήλ 1 Micah was speaking to **Bethlehem** as if it were a person. If it would be helpful in your language, you could direct the speech to the people who live in **Bethlehem**, or you could refer to **Bethlehem** in the third person. Alternate translation: “And Bethlehem, land of Judah, is by no means least among the leaders of Judah, for from this town a ruler will come out, a ruling one who will shepherd my people Israel” 2:6 ez40 rc://*/ta/man/translate/figs-yousingular σύ & σοῦ 1 The word **you** is singular in this verse because Micah is speaking to **Bethlehem**. 2:6 c2cl rc://*/ta/man/translate/figs-litotes οὐδαμῶς ἐλαχίστη 1 The prophet Micah is using a figure of speech here that expresses a strongly positive meaning by using a negative phrase, **by no means**, together with an expression that is the opposite of the intended meaning, **least**. If it would be helpful in your language, you could express the positive meaning. Alternate translation: “very great” or “important” -2:6 pi6x rc://*/ta/man/translate/figs-personification τοῖς ἡγεμόσιν Ἰούδα 1 Since Micah is speaking to **Bethlehem** as if it were a person, he refers important towns in **Judah** as if they were **leaders**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the leading towns of Judah” or “the great cities in Judah” +2:6 pi6x rc://*/ta/man/translate/figs-personification τοῖς ἡγεμόσιν Ἰούδα 1 Since Micah is speaking to **Bethlehem** as if it were a person, he refers to important towns in **Judah** as if they were **leaders**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the leading towns of Judah” or “the great cities in Judah” 2:6 rihn rc://*/ta/man/translate/figs-idiom ἐκ σοῦ & ἐξελεύσεται ἡγούμενος 1 Here Micah refers to a person from Bethlehem becoming a **ruling one** as if the person were coming out of Bethlehem. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “a person from you will be a ruling one” -2:6 tg5d rc://*/ta/man/translate/figs-metaphor ποιμανεῖ 1 Here, the prophet Micah is speaking of leading caring for the **people** as if it were shepherding. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “will lead and care for”\n +2:6 tg5d rc://*/ta/man/translate/figs-metaphor ποιμανεῖ 1 Here, the prophet Micah is speaking of leading and caring for the **people** as if it were shepherding. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “will lead and care for”\n 2:7 uusp rc://*/ta/man/translate/figs-possession τὸν χρόνον τοῦ φαινομένου ἀστέρος 1 Here, Matthew is using the possessive form to describe the **time** when the **star** appeared. If this is not clear in your language, you could express the idea in another way. Alternate translation: “the time at which the star appeared” 2:7 h2y0 rc://*/ta/man/translate/figs-quotations ἠκρίβωσεν παρ’ αὐτῶν τὸν χρόνον τοῦ φαινομένου ἀστέρος. 1 It may be more natural in your language to have a direct quotation here. Alternate translation: “inquired from them, ‘What was the time of the appearing of the star?’” 2:8 jtw7 rc://*/ta/man/translate/grammar-connect-time-sequential καὶ πέμψας αὐτοὺς εἰς Βηθλέεμ εἶπεν, πορευθέντες ἐξετάσατε ἀκριβῶς περὶ τοῦ παιδίου; ἐπὰν δὲ εὕρητε, ἀπαγγείλατέ μοι ὅπως κἀγὼ ἐλθὼν προσκυνήσω αὐτῷ 1 Matthew tells how King Herod sent the learned men to Bethlehem before he mentions what King Herod told them. If it would be helpful in your language, you could rearrange this verse so that it tells the events in sequential order. Alternate translation: “And he said, ‘Having gone, search carefully for the young child, and after you have found him, report to me so that I also, having come, might worship him.’ Then, he sent them to Bethlehem.”\n 2:8 sbwi rc://*/ta/man/translate/figs-go πορευθέντες 1 In a context such as this, your language might say “come” instead of **gone**. Alternate translation: “Having come” 2:8 jd7q rc://*/ta/man/translate/figs-yousingular ἐξετάσατε & εὕρητε & ἀπαγγείλατέ 1 Since Herod is speaking to the learned men, the word **you** and the commands **search** and **report** are plural. 2:8 iod8 rc://*/ta/man/translate/figs-go ἐλθὼν 1 In a context such as this, your language might say “gone” instead of **come**. Alternate translation: “having gone” -2:8 g4d0 rc://*/ta/man/translate/figs-explicit προσκυνήσω 1 Translate **worship** as you did in [2:2](../02/02.md). Alternate translation: “bow before” or “kneel before him to honor” +2:8 g4d0 rc://*/ta/man/translate/figs-explicit προσκυνήσω 1 Translate **worship** as you did in [2:2](../02/02.md). Alternate translation: “might bow before” or “might kneel before him to honor” 2:9 zws5 rc://*/ta/man/translate/figs-explicit ἐπορεύθησαν 1 Here Matthew implies that they went to Bethlehem. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “went to Bethlehem” 2:9 fzm1 rc://*/ta/man/translate/figs-exclamations ἰδοὺ 1 Here, the word **behold** draws the attention of the audience and asks them to listen carefully. If it would be helpful in your language, you could express **behold** with a word or phrase that asks the audience to listen, or you could draw the audience’s attention in another way. Alternate translation: “picture this” or “pay attention” 2:9 yb5t rc://*/ta/man/translate/figs-idiom ἐν τῇ ἀνατολῇ 1 Translate this phrase as you did in [2:2](../02/02.md). Alternate translation: “when it rose” or “as it rose in the east” 2:9 iknf rc://*/ta/man/translate/figs-personification προῆγεν αὐτούς ἕως ἐλθὼν ἐστάθη ἐπάνω οὗ ἦν τὸ παιδίον 1 Here Matthew speaks as if the **star** were a person who could go somewhere and stand there. He means that the star moved in the sky until it was directly above the place where Jesus was staying. We do not know exactly how the **star** moved or what it looked like. If it would be helpful in your language, you could state directly that the star moved and then stopped. Alternate translation: “was moving in the sky ahead of them until it was above where the young child was. Then it stopped moving” -2:10 otdt rc://*/ta/man/translate/figs-explicit ἰδόντες & τὸν ἀστέρα 1 Here Matthew could mean that: (1) they saw how the star moved and then stopped over where Jesus was. Alternate translation: “having seen that the star had stopped” or “having seen that the star was guiding them” (2) they saw that the star had appeared again. Alternate translation: “having seen the star again” or “having seen the reappear” +2:10 otdt rc://*/ta/man/translate/figs-explicit ἰδόντες & τὸν ἀστέρα 1 Here Matthew could mean that: (1) they saw how the star moved and then stopped over where Jesus was. Alternate translation: “having seen that the star had stopped” or “having seen that the star was guiding them” (2) they saw that the star had appeared again. Alternate translation: “having seen the star again” or “having seen star the reappear” 2:10 vd00 rc://*/ta/man/translate/figs-explicitinfo ἐχάρησαν χαρὰν μεγάλην σφόδρα 1 If your language does not use an abstract noun for the idea of **joy** or would not use both the noun **joy** and the verb **rejoiced** together, you could express the same idea by using only the verb. Alternate translation: “they rejoiced very much” or “they rejoiced exceedingly greatly” 2:11 y2tl rc://*/ta/man/translate/figs-go ἐλθόντες 1 In a context such as this, your language might say “come” instead of **gone**. Alternate translation: “having come” -2:11 kidl rc://*/ta/man/translate/figs-explicit πεσόντες 1 Here Matthew means that the learned men kneeled on the ground or bowed down very low. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “kneeled down” or “prostrating themselves” -2:11 q8vp rc://*/ta/man/translate/figs-explicit προσεκύνησαν 1 Translate **worshiped** as you did in [2:2](../02/02.md) and [2:8](../02/08.md). Alternate translation: “bowed before” or “kneeled before him to honor” +2:11 kidl rc://*/ta/man/translate/figs-explicit πεσόντες 1 Here Matthew means that the learned men kneeled on the ground or bowed down very low. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “kneeling down” or “prostrating themselves” +2:11 q8vp rc://*/ta/man/translate/figs-explicit προσεκύνησαν 1 Translate **worshiped** as you did in [2:2](../02/02.md) and [2:8](../02/08.md). Alternate translation: “they bowed before” or “they kneeled before him to honor” 2:11 r452 rc://*/ta/man/translate/figs-metonymy τοὺς θησαυροὺς αὐτῶν 1 Here, **their treasures** refers to the boxes or bags they used to carry their gifts. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “the containers that held their treasures” or “their treasure boxes” 2:12 th3j rc://*/ta/man/translate/figs-activepassive χρηματισθέντες 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was God. Alternate translation: “God having warned them” 2:12 fjue rc://*/ta/man/translate/figs-quotations κατ’ ὄναρ μὴ ἀνακάμψαι πρὸς Ἡρῴδην & ἀνεχώρησαν 1 It may be more natural in your language to have a direct quotation here. Alternate translation: “through a dream, ‘Do not return to Herod,’ they departed” From 1a01df27c6e395196dd0e670a51cb7265b038bbf Mon Sep 17 00:00:00 2001 From: tracypreslar Date: Tue, 8 Aug 2023 21:17:31 +0000 Subject: [PATCH 044/127] Replace forefathers with predecessors (#3443) Reviewed-on: https://git.door43.org/unfoldingWord/en_tn/pulls/3443 --- tn_DEU.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/tn_DEU.tsv b/tn_DEU.tsv index 9b256fe4b5..32796fe3b7 100644 --- a/tn_DEU.tsv +++ b/tn_DEU.tsv @@ -68,7 +68,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 1:21 cl66 rc://*/ta/man/translate/figs-metonymy לְ⁠פָנֶ֖י⁠ךָ 1 Here, the word **faces** represents the presence of people. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “before you” 1:21 c9fo rc://*/ta/man/translate/figs-metaphor עֲלֵ֣ה 1 Here, **go up** means “go fight.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “attack” 1:21 xjd3 rc://*/ta/man/translate/translate-tense נָתַ֨ן יְהוָ֧ה אֱלֹהֶ֛י⁠ךָ לְ⁠פָנֶ֖י⁠ךָ אֶת־הָ⁠אָ֑רֶץ 1 Here Yahweh could be using the present tense: (1) to refer to something that will certainly happen in the future. Alternate translation: “I will give the land before your faces” (2) to refer to something that he has already done. Alternate translation: “I have already given the land before your faces” See how this is translated in [Deuteronomy 1:8](../01/08.md). -1:21 xae1 rc://*/ta/man/translate/figs-metaphor אֲבֹתֶ֨י⁠ךָ֙ 1 Moses is using the term **fathers** to mean “ancestors.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “your forefathers” +1:21 xae1 rc://*/ta/man/translate/figs-metaphor אֲבֹתֶ֨י⁠ךָ֙ 1 Moses is using the term **fathers** to mean “ancestors.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “your predecessors” 1:21 w65d rc://*/ta/man/translate/figs-parallelism אַל־תִּירָ֖א וְ⁠אַל־תֵּחָֽת 1 These two phrases mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the phrases with a word other than **and** in order to show that the second phrase is repeating the first one, not saying something additional. Alternate translation: “you shall not be afraid, nor shall you be discouraged” 1:22 yugp rc://*/ta/man/translate/figs-metonymy לְ⁠פָנֵ֔י⁠נוּ 1 Here, the word **faces** represents the presence of people. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “before us” 1:22 le48 rc://*/ta/man/translate/figs-metaphor וְ⁠יָשִׁ֤בוּ אֹתָ֨⁠נוּ֙ דָּבָ֔ר 1 Here, **a word** means “a report.” The text describes the **word** as if it were a physical object that someone could **return** to someone else. Alternate translation: “and report back to us about” From 6a043ba4b7f04543d0e8a5817a686191d5014a03 Mon Sep 17 00:00:00 2001 From: tracypreslar Date: Tue, 8 Aug 2023 21:22:49 +0000 Subject: [PATCH 045/127] Merge tracypreslar-tc-create-1 into master by tracypreslar (#3439) --- tn_DEU.tsv | 19 +++++++++---------- 1 file changed, 9 insertions(+), 10 deletions(-) diff --git a/tn_DEU.tsv b/tn_DEU.tsv index 32796fe3b7..9b3bb8e29e 100644 --- a/tn_DEU.tsv +++ b/tn_DEU.tsv @@ -732,24 +732,23 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 6:3 zh48 rc://*/ta/man/translate/figs-metaphor אֲבֹתֶ֨י⁠ךָ֙ 1 Moses is using the term **fathers** to mean “ancestors.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “your forefathers” 6:3 xmxv rc://*/ta/man/translate/figs-explicit דִּבֶּ֨ר 1 The implication is that what Yahweh will make sure that what he **spoke* will happen. You could include this information if that would be helpful to your readers. Alternate translation: “told you he would do” 6:3 t77l rc://*/ta/man/translate/figs-idiom אֶ֛רֶץ זָבַ֥ת חָלָ֖ב וּ⁠דְבָֽשׁ 1 Here, **a land flowing with milk and honey** is an idiom that means “a very fertile land.” The word **milk* means that much cattle can survive there and produce **milk**. The word **honey** means that crops grow well there, so bees can produce **honey**. If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “in a rich and fertile land” or “in a land good for cattle and crops”\n -6:4 cip9 rc://*/ta/man/translate/figs-youcrowd שְׁמַ֖ע 1 Even though Moses is speaking to all the Israelites, the command **Listen** is singular in this verse. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. 6:4 ce4k rc://*/ta/man/translate/figs-metonymy יִשְׂרָאֵ֑ל 1 Here, **Israel** represents the people of Israel. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “Israelites” 6:4 zv4t rc://*/ta/man/translate/figs-explicit יְהוָ֥ה ׀ אֶחָֽד 1 This could mean: (1) Yahweh is the only God that Israel worships. Alternate translation: “Yahweh is our only God” (2) Yahweh is the only God that exists. Alternate translation: “Yahweh is the one and only God” 6:5 dc6b rc://*/ta/man/translate/figs-metonymy לְבָבְ⁠ךָ֥ & נַפְשְׁ⁠ךָ֖ 1 Here **heart** and **soul** represent a person’s inner being, will, and desires. These terms are used together to mean “completely” or “wholeheartedly.” If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “your inner being … your will” 6:6 a1y8 rc://*/ta/man/translate/figs-idiom וְ⁠הָי֞וּ הַ⁠דְּבָרִ֣ים הָ⁠אֵ֗לֶּה אֲשֶׁ֨ר אָנֹכִ֧י מְצַוְּ⁠ךָ֛ הַ⁠יּ֖וֹם עַל־לְבָבֶֽ⁠ךָ 1 Here, **on your hearts** is an idiom that means “you will remember.” If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “And bear in mind these words that I am commanding you today” or “And never forget these words that I am commanding you today” -6:6 u7kf rc://*/ta/man/translate/figs-distinguish אָנֹכִ֧י מְצַוְּ⁠ךָ֛ 1 This does not mean that the commandments are from Moses. Moses means that he is repeating commandments from Yahweh. Be sure that this distinction is clear in your translation. Alternate translation: “Yahweh commanded us and I am repeating to you” +6:6 u7kf rc://*/ta/man/translate/figs-explicit אָנֹכִ֧י מְצַוְּ⁠ךָ֛ 1 This does not mean that the commandments are from Moses. Moses means that he is repeating commandments from Yahweh. You could include this information if it would be helpful to your readers. Alternate translation: “Yahweh commanded us and I am repeating to you” 6:7 o48j rc://*/ta/man/translate/figs-metaphor לְ⁠בָנֶ֔י⁠ךָ 1 Here, **sons** means “descendants.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to your descendants” -6:7 n6gu rc://*/ta/man/translate/figs-merism בְּ⁠שִׁבְתְּ⁠ךָ֤ בְּ⁠בֵיתֶ֨⁠ךָ֙ וּ⁠בְ⁠לֶכְתְּ⁠ךָ֣ בַ⁠דֶּ֔רֶךְ 1 Here, Moses is referring to every place an Israelite would go in daily life by naming the parts that are at the extreme ends of it. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “wherever you are” -6:7 lh92 rc://*/ta/man/translate/figs-merism וּֽ⁠בְ⁠שָׁכְבְּ⁠ךָ֖ וּ⁠בְ⁠קוּמֶֽ⁠ךָ 1 Here, Moses is referring to all activities of daily life by naming the parts that are at the extreme ends of it. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and whatever you are doing” +6:7 n6gu rc://*/ta/man/translate/figs-metonymy בְּ⁠שִׁבְתְּ⁠ךָ֤ בְּ⁠בֵיתֶ֨⁠ךָ֙ וּ⁠בְ⁠לֶכְתְּ⁠ךָ֣ בַ⁠דֶּ֔רֶךְ 1 Here, Moses is referring to every place an Israelite would go in daily life by referring to two major categories of locations. The term **in your house** refers to the indoors, and **on the road** refers to the outdoors. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “wherever you are” +6:7 lh92 rc://*/ta/man/translate/figs-metonymy וּֽ⁠בְ⁠שָׁכְבְּ⁠ךָ֖ וּ⁠בְ⁠קוּמֶֽ⁠ךָ 1 Here, Moses is referring to all activities of daily life by referring to two major categories of activities. The phrase **lie down** refers to resting, and the phrase **get up** refers to any other activity. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and whatever you are doing” 6:8-9 hckl rc://*/ta/man/translate/figs-metaphor וּ⁠קְשַׁרְתָּ֥⁠ם לְ⁠א֖וֹת עַל־יָדֶ֑⁠ךָ וְ⁠הָי֥וּ לְ⁠טֹטָפֹ֖ת בֵּ֥ין עֵינֶֽי⁠ךָ & וּ⁠כְתַבְתָּ֛⁠ם עַל־מְזוּזֹ֥ת בֵּיתֶ֖⁠ךָ וּ⁠בִ⁠שְׁעָרֶֽי⁠ךָ 1 The law was so important to remember that Moses wanted the Israelites to remember the law, as if the law were written on their **hand**, between their **eyes**, on their **doorposts**, and on their **gates**. Alternate translation: “And you shall know the law so well that it was as if you tied them as a sign on your hand. And it will be as if they are frontlets between your eyes, and as if they were written on the doorposts of your house and on your gates.” 6:8 s5w5 rc://*/ta/man/translate/translate-unknown לְ⁠טֹטָפֹ֖ת 1 A **frontlet** is a type of decorative accessory, often used as a symbol of commitment, worn around the head. If your readers would not be familiar with this type of headwear, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “as a symbolic headband” 6:9 ksz9 rc://*/ta/man/translate/figs-explicit וּ⁠בִ⁠שְׁעָרֶֽי⁠ךָ 1 Here the word **gates** refer to city gates. In those days, homes did not have gates, so we know that Moses is referring to city gates. You could include this information if that would be helpful to your readers. Alternate translation: “and on the gates of your city” -6:10 ibu0 rc://*/ta/man/translate/figs-infostructure וְ⁠הָיָ֞ה כִּ֥י יְבִיאֲ⁠ךָ֣ ׀ יְהוָ֣ה אֱלֹהֶ֗י⁠ךָ אֶל־הָ⁠אָ֜רֶץ אֲשֶׁ֨ר נִשְׁבַּ֧ע לַ⁠אֲבֹתֶ֛י⁠ךָ לְ⁠אַבְרָהָ֛ם לְ⁠יִצְחָ֥ק וּֽ⁠לְ⁠יַעֲקֹ֖ב לָ֣⁠תֶת לָ֑⁠ךְ עָרִ֛ים גְּדֹלֹ֥ת וְ⁠טֹבֹ֖ת אֲשֶׁ֥ר לֹא־בָנִֽיתָ 1 If it would be more natural in your language, you could change the order of the clauses in this verse for clarity. Alternate translation: “Yahweh your God swore to your fathers, to Abraham, to Isaac, and to Jacob, that he would give to you the land. And it will happen that he will bring you into the land: This land has large and good cities that you did not build” +6:10 ibu0 rc://*/ta/man/translate/figs-infostructure וְ⁠הָיָ֞ה כִּ֥י יְבִיאֲ⁠ךָ֣ ׀ יְהוָ֣ה אֱלֹהֶ֗י⁠ךָ אֶל־הָ⁠אָ֜רֶץ אֲשֶׁ֨ר נִשְׁבַּ֧ע לַ⁠אֲבֹתֶ֛י⁠ךָ לְ⁠אַבְרָהָ֛ם לְ⁠יִצְחָ֥ק וּֽ⁠לְ⁠יַעֲקֹ֖ב לָ֣⁠תֶת לָ֑⁠ךְ עָרִ֛ים גְּדֹלֹ֥ת וְ⁠טֹבֹ֖ת אֲשֶׁ֥ר לֹא־בָנִֽיתָ 1 If it would be more natural in your language, you could change the order of the clauses in this verse. Alternate translation: “Yahweh your God swore to your fathers, to Abraham, to Isaac, and to Jacob, that he would give to you the land. And it will happen that he will bring you into the land: This land has large and good cities that you did not build” 6:10 gu32 rc://*/ta/man/translate/writing-newevent וְ⁠הָיָ֞ה 1 Moses is using the word translated **And it will happen** to introduce a new topic in his speech. Use a word, phrase, or other method in your language that is natural for introducing a new topic. Alternate translation: “Now, note” 6:10 air7 rc://*/ta/man/translate/figs-go יְבִיאֲ⁠ךָ֣ 1 In a context such as this, your language might say “take” instead of **bring**. Alternate translation: “will take you” 6:10 l8ji rc://*/ta/man/translate/figs-metaphor לַ⁠אֲבֹתֶ֛י⁠ךָ 1 Moses is using the term **fathers** to mean “ancestors.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to your forefathers” -6:10-11 yge8 rc://*/ta/man/translate/figs-explicit עָרִ֛ים גְּדֹלֹ֥ת וְ⁠טֹבֹ֖ת אֲשֶׁ֥ר לֹא־בָנִֽיתָ & וּ⁠בָ֨תִּ֜ים מְלֵאִ֣ים כָּל־טוּב֮ אֲשֶׁ֣ר לֹא־מִלֵּאתָ֒ וּ⁠בֹרֹ֤ת חֲצוּבִים֙ אֲשֶׁ֣ר לֹא־חָצַ֔בְתָּ כְּרָמִ֥ים וְ⁠זֵיתִ֖ים אֲשֶׁ֣ר לֹא־נָטָ֑עְתָּ 1 The implication is that the peoples who live in the land built cities and cultivated the land that the Israelites are about to go and conquer. Then, the Israelites will take over everything the peoples had built. You could include this information if that would be helpful to your readers. -6:12 kq91 rc://*/ta/man/translate/figs-metonymy out of the house of bondage 0 Here the metonym “house of bondage” refers to Egypt, the place where the people of Israel had been slaves. Alternate translation: “out of the place where you were slaves” +6:10-11 yge8 rc://*/ta/man/translate/figs-explicit עָרִ֛ים גְּדֹלֹ֥ת וְ⁠טֹבֹ֖ת אֲשֶׁ֥ר לֹא־בָנִֽיתָ & וּ⁠בָ֨תִּ֜ים מְלֵאִ֣ים כָּל־טוּב֮ אֲשֶׁ֣ר לֹא־מִלֵּאתָ֒ וּ⁠בֹרֹ֤ת חֲצוּבִים֙ אֲשֶׁ֣ר לֹא־חָצַ֔בְתָּ כְּרָמִ֥ים וְ⁠זֵיתִ֖ים אֲשֶׁ֣ר לֹא־נָטָ֑עְתָּ 1 The people groups who live on the land built \*\*cities\*\* and cultivated the land. When the Israelites conquer that land, they will take over all those good things. You could include this information if that would be helpful to your readers. Alternate translation: “with large and good cities that you did not build, and houses full of every good thing that you did not gather, and hewn cisterns that you did not dig, vineyards and olive trees that you did not plant. You will take all of these from the people groups you will drive out from the land.” +6:12 kq91 rc://*/ta/man/translate/figs-metonymy out of the house of bondage 0 Moses speaks of Egypt as if it were a \*\*house\*\* where people keep slaves. See how you translated this in \[Exodus 13:3\](Exo/13/03.md). If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “from the place where you were slaves” 6:12 ib56 rc://*/ta/man/translate/figs-hypo פֶּן 1 Moses is using the word **lest** to introduce a hypothetical condition as a warning for a negative consequence. Use a natural form in your language for introducing a situation that could happen. Alternate translation: “in case” 6:12 gp3x rc://*/ta/man/translate/figs-metaphor מִ⁠בֵּ֥ית עֲבָדִֽים 1 Moses speaks of Egypt as if it were a **house** where people keep slaves. See how you translated this in [Exodus 13:3](Exo/13/03.md). If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “from the place where you were slaves” 6:12 tkk9 rc://*/ta/man/translate/figs-abstractnouns עֲבָדִֽים 1 If your language does not use an abstract noun for the idea of **slavery**, you can express the idea behind slavery in another way. Alternative translation: “forced labor” @@ -777,9 +776,9 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 6:18 tldp rc://*/ta/man/translate/grammar-connect-logic-goal לְמַ֨עַן֙ 1 Here, **so that** marks a good life in the land as the goal or purpose of doing right in Yahweh’s eyes. Use a connector in your language that makes it clear that this is the purpose. 6:18 eepa rc://*/ta/man/translate/figs-ellipsis אֲשֶׁר־נִשְׁבַּ֥ע יְהוָ֖ה לַ⁠אֲבֹתֶֽי⁠ךָ 1 Moses is leaving out some of the words that in many languages a sentence would need in order to be complete. The fact that Yahweh will give the land to the living Israelites is implied by what Moses said earlier in this speech. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “that Yahweh swore to your fathers that he would give to you” 6:18 zm6m rc://*/ta/man/translate/figs-metaphor לַ⁠אֲבֹתֶֽי⁠ךָ 1 Moses is using the term **fathers** to mean “ancestors.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to your forefathers” +6:18-19 vh8h rc://*/ta/man/translate/figs-parallelism אֲשֶׁר־נִשְׁבַּ֥ע יְהוָ֖ה לַ⁠אֲבֹתֶֽי⁠ךָ & כַּ⁠אֲשֶׁ֖ר דִּבֶּ֥ר יְהוָֽה 1 The two phrases **that Yahweh swore** and **as Yahweh has spoken** mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the phrases in a way that shows that the second phrase is repeating the first one, not saying something additional. Alternate translation: “that Yahweh swore to your fathers … indeed, just as Yahweh has spoken” 6:19 lewo rc://*/ta/man/translate/figs-ellipsis לַ⁠הֲדֹ֥ף 1 Moses is leaving out some of the words that in many languages a sentence would need in order to be complete. It is implied that Yahweh is the subject from the previous clause. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “that he would thrust away” 6:19 y6ke rc://*/ta/man/translate/figs-metonymy מִ⁠פָּנֶ֑י⁠ךָ 1 Here, the word **faces** represents the presence of people. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “before you” -6:18-19 vh8h rc://*/ta/man/translate/figs-parallelism אֲשֶׁר־נִשְׁבַּ֥ע יְהוָ֖ה לַ⁠אֲבֹתֶֽי⁠ךָ & כַּ⁠אֲשֶׁ֖ר דִּבֶּ֥ר יְהוָֽה 1 The two phrases **that Yahweh swore** and **as Yahweh has spoken** mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the phrases in a way that shows that the second phrase is repeating the first one, not saying something additional. Alternate translation: “that Yahweh swore to your fathers … indeed, just as Yahweh has spoken” 6:19 yewe rc://*/ta/man/translate/figs-metonymy מִ⁠פָּנֶ֑י⁠ךָ 1 Here, the word **faces** represents the presence of a people. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “before you” 6:20 vcib rc://*/ta/man/translate/grammar-connect-condition-hypothetical כִּֽי־יִשְׁאָלְ⁠ךָ֥ בִנְ⁠ךָ֛ 1 Moses is describing a hypothetical situation in order to tell the Israelites what they should do if it takes place. Use a natural form in your language for introducing a situation that could happen. Alternate translation: “This what you will say if your son asks you” 6:20 h9eh rc://*/ta/man/translate/figs-gendernotations בִנְ⁠ךָ֛ 1 Although the term **son** is masculine, Moses is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “your child” @@ -904,6 +903,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 7:25 su6c rc://*/ta/man/translate/figs-metaphor תִּוָּקֵ֣שׁ בּ֔⁠וֹ 1 The gold or silver on the idols could cause the people to start worshiping them. Moses compares idol worship to a **trap** because it is very difficult to stop once you start worshipping idols. If it would be helpful in your language, you could state the meaning plainly. See how you translated this concept in [verse 16](../07/16.md). Alternate translation: “you start worshipping the idols and cannot stop” 7:25 vdp1 rc://*/ta/man/translate/figs-activepassive תִּוָּקֵ֣שׁ בּ֔⁠וֹ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “it traps you” 7:25 z31g rc://*/ta/man/translate/grammar-connect-logic-result כִּ֧י 1 The word translated as **for** indicates that what follows is a reason for what came before. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation: “because” +7:25 kbbp rc://*/ta/man/translate/figs-metonymy לֶ֔חֶם 1 Here, **bread** represents _____. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “text” 7:26 leby rc://*/ta/man/translate/figs-explicit תֽוֹעֵבָה֙ 1 Here, the specific type of **abomination** that Moses is referring to is an idol. You could include this information if that would be helpful to your readers. Alternate translation: “any abomination of an idol” 7:26 hmcx rc://*/ta/man/translate/figs-activepassive וְ⁠הָיִ֥יתָ חֵ֖רֶם 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “and God curses you” 7:26 b8dp rc://*/ta/man/translate/figs-doublet שַׁקֵּ֧ץ ׀ תְּשַׁקְּצֶ֛⁠נּוּ וְ⁠תַעֵ֥ב ׀ תְּֽתַעֲבֶ֖⁠נּוּ 1 The terms **detest** and **abhor** mean similar things. Moses is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “You shall completely and utterly detest it” @@ -939,7 +939,6 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 8:8 a63l rc://*/ta/man/translate/figs-possession אֶ֤רֶץ & אֶֽרֶץ 1 Here, Moses is using the possessive form to describe a **land** that produces certain types of crops. If your language would not use the possessive form for this, you could use a comparable way of expressing the fertility of land. Alternate translation: “a land that can produce … a land that can produce” 8:9 gx2v rc://*/ta/man/translate/figs-explicitinfo אֲשֶׁ֨ר לֹ֤א בְ⁠מִסְכֵּנֻת֙ תֹּֽאכַל־בָּ֣⁠הּ לֶ֔חֶם 1 The expression **where you will eat in it** contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. Alternate translation: “where you will eat bread with no scarcity” 8:9 ej64 rc://*/ta/man/translate/figs-metonymy לֶ֔חֶם 1 Here, **bread** represents all food. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “food” -7:25 kbbp rc://*/ta/man/translate/figs-metonymy לֶ֔חֶם 1 Here, **bread** represents _____. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “text” 8:9 s4ft rc://*/ta/man/translate/figs-litotes לֹ֤א בְ⁠מִסְכֵּנֻת֙ 1 Moses is using a figure of speech here that expresses a strongly positive meaning by using a negative word, **no**, together with an expression that is the opposite of the intended meaning. If it would be helpful in your language, you could express the positive meaning. Alternate translation: “in abundance” 8:9 jnqd rc://*/ta/man/translate/figs-abstractnouns בְ⁠מִסְכֵּנֻת֙ 1 If your language does not use an abstract noun for the idea of **poverty**, you could express the same idea in another way. Alternate translation: “feeling hungry” 8:9 s966 rc://*/ta/man/translate/figs-litotes לֹֽא־תֶחְסַ֥ר כֹּ֖ל בָּ֑⁠הּ 1 Moses is using a figure of speech here that expresses a strongly positive meaning by using a negative word, **not**, together with an expression that is the opposite of the intended meaning. If it would be helpful in your language, you could express the positive meaning. Alternate translation: “everything in it will be sufficient for you” @@ -2878,4 +2877,4 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 34:9 g774 rc://*/ta/man/translate/figs-metaphor Joshua … was full of the spirit of wisdom 0 The writer speaks as if Joshua were a container and the spirit were a physical object that could be put into a container. Alternate translation: “Yahweh enabled Joshua … to be very wise” 34:9 yd83 rc://*/ta/man/translate/figs-explicit Moses had laid his hands on him 0 The full meaning of this statement can be made clear. Alternate translation: “Moses had laid his hands on him to set Joshua apart so Joshua would serve Yahweh” 34:10 t1l8 rc://*/ta/man/translate/figs-idiom Yahweh knew face to face 0 This is an idiom. It means Yahweh and Moses had a very close relationship. -34:12 mq8g in all the great 0 Alternate translation: “who did all the great” +34:12 mq8g in all the great 0 Alternate translation: “who did all the great” \ No newline at end of file From cec2bbf2cc5991ac5b376fe8e3d322347cbe91df Mon Sep 17 00:00:00 2001 From: tracypreslar Date: Tue, 8 Aug 2023 22:02:11 +0000 Subject: [PATCH 046/127] Merge tracypreslar-tc-create-1 into master by tracypreslar (#3444) --- tn_DEU.tsv | 27 +++++++++++++-------------- 1 file changed, 13 insertions(+), 14 deletions(-) diff --git a/tn_DEU.tsv b/tn_DEU.tsv index 9b3bb8e29e..69c3c19756 100644 --- a/tn_DEU.tsv +++ b/tn_DEU.tsv @@ -747,27 +747,26 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 6:10 gu32 rc://*/ta/man/translate/writing-newevent וְ⁠הָיָ֞ה 1 Moses is using the word translated **And it will happen** to introduce a new topic in his speech. Use a word, phrase, or other method in your language that is natural for introducing a new topic. Alternate translation: “Now, note” 6:10 air7 rc://*/ta/man/translate/figs-go יְבִיאֲ⁠ךָ֣ 1 In a context such as this, your language might say “take” instead of **bring**. Alternate translation: “will take you” 6:10 l8ji rc://*/ta/man/translate/figs-metaphor לַ⁠אֲבֹתֶ֛י⁠ךָ 1 Moses is using the term **fathers** to mean “ancestors.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to your forefathers” -6:10-11 yge8 rc://*/ta/man/translate/figs-explicit עָרִ֛ים גְּדֹלֹ֥ת וְ⁠טֹבֹ֖ת אֲשֶׁ֥ר לֹא־בָנִֽיתָ & וּ⁠בָ֨תִּ֜ים מְלֵאִ֣ים כָּל־טוּב֮ אֲשֶׁ֣ר לֹא־מִלֵּאתָ֒ וּ⁠בֹרֹ֤ת חֲצוּבִים֙ אֲשֶׁ֣ר לֹא־חָצַ֔בְתָּ כְּרָמִ֥ים וְ⁠זֵיתִ֖ים אֲשֶׁ֣ר לֹא־נָטָ֑עְתָּ 1 The people groups who live on the land built \*\*cities\*\* and cultivated the land. When the Israelites conquer that land, they will take over all those good things. You could include this information if that would be helpful to your readers. Alternate translation: “with large and good cities that you did not build, and houses full of every good thing that you did not gather, and hewn cisterns that you did not dig, vineyards and olive trees that you did not plant. You will take all of these from the people groups you will drive out from the land.” -6:12 kq91 rc://*/ta/man/translate/figs-metonymy out of the house of bondage 0 Moses speaks of Egypt as if it were a \*\*house\*\* where people keep slaves. See how you translated this in \[Exodus 13:3\](Exo/13/03.md). If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “from the place where you were slaves” +6:10-11 yge8 rc://*/ta/man/translate/figs-explicit עָרִ֛ים גְּדֹלֹ֥ת וְ⁠טֹבֹ֖ת אֲשֶׁ֥ר לֹא־בָנִֽיתָ & וּ⁠בָ֨תִּ֜ים מְלֵאִ֣ים כָּל־טוּב֮ אֲשֶׁ֣ר לֹא־מִלֵּאתָ֒ וּ⁠בֹרֹ֤ת חֲצוּבִים֙ אֲשֶׁ֣ר לֹא־חָצַ֔בְתָּ כְּרָמִ֥ים וְ⁠זֵיתִ֖ים אֲשֶׁ֣ר לֹא־נָטָ֑עְתָּ 1 The people groups who live on the land built \\*\\*cities\\*\\* and cultivated the land. When the Israelites conquer that land, they will take over all those good things. You could include this information if that would be helpful to your readers. Alternate translation: “with large and good cities that you did not build, and houses full of every good thing that you did not gather, and hewn cisterns that you did not dig, vineyards and olive trees that you did not plant. You will take all of these from the people groups you will drive out from the land.” +6:12 kq91 rc://*/ta/man/translate/figs-metonymy out of the house of bondage 0 Moses speaks of Egypt as if it were a \\*\\*house\\*\\* where people keep slaves. See how you translated this in \\[Exodus 13:3\\](Exo/13/03.md). If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “from the place where you were slaves” 6:12 ib56 rc://*/ta/man/translate/figs-hypo פֶּן 1 Moses is using the word **lest** to introduce a hypothetical condition as a warning for a negative consequence. Use a natural form in your language for introducing a situation that could happen. Alternate translation: “in case” 6:12 gp3x rc://*/ta/man/translate/figs-metaphor מִ⁠בֵּ֥ית עֲבָדִֽים 1 Moses speaks of Egypt as if it were a **house** where people keep slaves. See how you translated this in [Exodus 13:3](Exo/13/03.md). If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “from the place where you were slaves” 6:12 tkk9 rc://*/ta/man/translate/figs-abstractnouns עֲבָדִֽים 1 If your language does not use an abstract noun for the idea of **slavery**, you can express the idea behind slavery in another way. Alternative translation: “forced labor” 6:13 b8cf rc://*/ta/man/translate/figs-infostructure אֶת־יְהוָ֧ה אֱלֹהֶ֛י⁠ךָ תִּירָ֖א וְ⁠אֹת֣⁠וֹ תַעֲבֹ֑ד וּ⁠בִ⁠שְׁמ֖⁠וֹ תִּשָּׁבֵֽעַ 1 If it would be more natural in your language, you could change the phrasing to emphasize that the Israelites should worship only Yahweh. Alternate translation: “It is Yahweh your God and no one else whom you shall fear; it is he alone whom you shall worship, and it is by his name and only his name that you shall swear” -6:13 rn98 rc://*/ta/man/translate/figs-explicit וּ⁠בִ⁠שְׁמ֖⁠וֹ תִּשָּׁבֵֽעַ 1 The implication is that, when the Israelites swear by Yahweh, that means they are asking Yahweh to take note of their promise and punish them if they do not fulfill their promise. Moses wants the Israelites to only invoke Yahweh’s name when making promises. You could include this information if that would be helpful to your readers. Alternate translation: “and you shall make strong promises using his name” +6:13 rn98 rc://*/ta/man/translate/figs-explicit וּ⁠בִ⁠שְׁמ֖⁠וֹ תִּשָּׁבֵֽעַ 1 When the Israelites swear by Yahweh, that means they are asking Yahweh to take note of their promise and punish them if they do not fulfill their promise. Moses wants the Israelites to only invoke Yahweh’s name when making promises. You could include this information if that would be helpful to your readers. Alternate translation: “and you shall make strong promises using his name” 6:13 ptbo rc://*/ta/man/translate/figs-metonymy וּ⁠בִ⁠שְׁמ֖⁠וֹ תִּשָּׁבֵֽעַ 1 Here, **name** represents all of Yahweh: his power, presence, knowledge, and so on. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “and swear by Yahweh” -6:14 f1pd rc://*/ta/man/translate/figs-metaphor לֹ֣א תֵֽלְכ֔וּ⁠ן אַחֲרֵ֖י 1 Here Moses is speaking of idols as if they were moving beings that one could physically **go after** and follow. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Do not worship” +6:14 f1pd rc://*/ta/man/translate/figs-metaphor לֹ֣א תֵֽלְכ֔וּ⁠ן אַחֲרֵ֖י 1 Here Moses is speaking of idols as if they were moving beings that one could physically **go after**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Do not serve” 6:14 eu66 rc://*/ta/man/translate/figs-explicitinfo אֱלֹהִ֣ים אֲחֵרִ֑ים מֵ⁠אֱלֹהֵי֙ 1 The expression **other gods, the gods of** contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. Alternate translation: “any other gods that are of” 6:14 qenn rc://*/ta/man/translate/figs-possession מֵ⁠אֱלֹהֵי֙ הָֽ⁠עַמִּ֔ים אֲשֶׁ֖ר סְבִיבוֹתֵי⁠כֶֽם 1 Here, Moses is using the possessive form to describe **gods** that the other **peoples** of the land worship. If your language would not use the possessive form for this, you could use an expression that describes the same relationship. Alternate translation: “the gods whom the peoples who surround you worship” -6:14 tdo5 rc://*/ta/man/translate/figs-explicit הָֽ⁠עַמִּ֔ים אֲשֶׁ֖ר סְבִיבוֹתֵי⁠כֶֽם 1 Here the phrase **the peoples who surround you** refer to the people groups that live near the land that Yahweh is about to give to the Israelites. These people groups include the Canaanites, the Moabites, the Edomites, and other people groups. You could include this information if that would be helpful to your readers. Alternate translation: “the people groups who live near you” -6:15 hntv rc://*/ta/man/translate/translate-names כִּ֣י 1 The word translated as **for** indicates that what follows is a reason for what came before. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation: “and this is because” -6:15 syl7 rc://*/ta/man/translate/figs-distinguish בְּ⁠קִרְבֶּ֑⁠ךָ 1 This does not mean that Yahweh has a physically body that lives with the Israelites. As God, Yahweh is everywhere and cannot be confined to a single place. Moses means that Yahweh has a special relationship with the Israelites. Be sure that this distinction is clear in your translation. Alternate translation: “who watches over you” -6:15 orgt rc://*/ta/man/translate/figs-hypo פֶּן 1 Moses is using the word **lest** to introduce a hypothetical condition as a warning. Use a natural form in your language for introducing a situation that could happen. Alternate translation: “because if that happens, then this might happen:” -6:15 hb7p rc://*/ta/man/translate/figs-metaphor יֶ֠חֱרֶה אַף־יְהוָ֤ה אֱלֹהֶ֨י⁠ךָ֙ בָּ֔⁠ךְ וְ⁠הִשְׁמִ֣ידְ⁠ךָ֔ 1 Moses is speaking as if Yahweh’s anger was a fire that **burns** and **destroys** things. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Yahweh your God be very angry with you, and he destroys you” +6:14 tdo5 rc://*/ta/man/translate/figs-explicit הָֽ⁠עַמִּ֔ים אֲשֶׁ֖ר סְבִיבוֹתֵי⁠כֶֽם 1 Here the phrase **the peoples who surround you** refer to the people groups that live near the land that Yahweh is about to give to the Israelites. These people groups include the Canaanites, the Moabites, the Edomites, and other people groups. You could include this information if that would be helpful to your readers. Alternate translation: “the neighboring peoples” +6:15 hntv rc://*/ta/man/translate/translate-names כִּ֣י 1 The word translated as **for** indicates that what follows is a reason for what came before. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation: “since” +6:15 syl7 rc://*/ta/man/translate/figs-explicit בְּ⁠קִרְבֶּ֑⁠ךָ 1 This does not mean that Yahweh has a physical body that lives with the Israelites. Moses means that Yahweh has a special relationship with the Israelites. You could include this information if it would be helpful for your readers. See the [chapter introduction](../06/intro.md) for more information. Alternate translation: “who is present with you” +6:15 orgt rc://*/ta/man/translate/figs-hypo פֶּן 1 Moses is using the word **lest** to introduce a hypothetical condition as a warning. Use a natural form in your language for introducing a situation that could happen. Alternate translation: “in case” +6:15 hb7p rc://*/ta/man/translate/figs-metaphor יֶ֠חֱרֶה אַף־יְהוָ֤ה אֱלֹהֶ֨י⁠ךָ֙ בָּ֔⁠ךְ וְ⁠הִשְׁמִ֣ידְ⁠ךָ֔ 1 Moses is speaking as if Yahweh’s anger were a fire that **burns** and **destroys** things. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Yahweh your God rage against you to the point of exterminating you” 6:15 ft6b rc://*/ta/man/translate/figs-metonymy אַף 1 Here, **nose** represents anger. If it would be helpful in your language, you could use a body part from your language that is associated with anger or state the meaning plainly. Alternate translation: “the anger of” -6:15 a26k rc://*/ta/man/translate/figs-explicit וְ⁠הִשְׁמִ֣ידְ⁠ךָ֔ מֵ⁠עַ֖ל פְּנֵ֥י הָ⁠אֲדָמָֽה 1 The implication is that, if the Israelites worship other gods, then Yahweh will **destroy** the Israelites so that none of them will be left on **the earth**. You could include this information if that would be helpful to your readers. Alternate translation: “and he destroys you so that you no longer exist on the face of the earth” +6:15 a26k rc://*/ta/man/translate/figs-explicit וְ⁠הִשְׁמִ֣ידְ⁠ךָ֔ מֵ⁠עַ֖ל פְּנֵ֥י הָ⁠אֲדָמָֽה 1 The implication is that if the Israelites worship other gods, then Yahweh will **destroy** the Israelites so that none of them will be left on **the earth**. You could include this information if that would be helpful to your readers. Alternate translation: “and he exterminates you so that you no longer exist on the earth” 6:15 mgd0 rc://*/ta/man/translate/figs-metonymy פְּנֵ֥י 1 Here, **face** represents the surface of the earth and everything that exists on it. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “existing on” -6:16 dj8u rc://*/ta/man/translate/figs-explicit לֹ֣א תְנַסּ֔וּ אֶת־יְהוָ֖ה 1 Here **test** means to challenge Yahweh and his power in order to make him do something extraordinary. -6:16 nx7i rc://*/ta/man/translate/figs-explicit כַּ⁠אֲשֶׁ֥ר נִסִּיתֶ֖ם בַּ⁠מַּסָּֽה 1 Moses is referring to the events of [Exodus 17:1-7](Exo/17/01.md), when the Israelites complained that there was no water. They wanted Yahweh to prove that he was powerful by giving them water when they asked for it. In the end, Yahweh gave the Israelites water from a rock, and the Israelite elders saw Yahweh’s power. +6:16 nx7i rc://*/ta/man/translate/figs-explicit כַּ⁠אֲשֶׁ֥ר נִסִּיתֶ֖ם בַּ⁠מַּסָּֽה 1 Moses is referring to the events of [Exodus 17:1-7](Exo/17/01.md), when the Israelites complained that there was no water. They wanted Yahweh to prove that he was powerful by giving them water when they asked for it. In the end, Yahweh gave the Israelites water from a rock, and the Israelite elders saw Yahweh’s power. Alternate translation: “as you tested him at Massah when you complained that there was no water” 6:16 qk5b rc://*/ta/man/translate/translate-names בַּ⁠מַּסָּֽה 1 The word **Massah** is the name of a place. It means means “testing.” See how you translated it in [Exodus 17:7](Exo/17/07.md). 6:17 mb2o rc://*/ta/man/translate/figs-reduplication שָׁמ֣וֹר תִּשְׁמְר֔וּ⁠ן 1 The words **surely keep** translate verbs that are repeated for emphasis. If your language can repeat words for emphasis, it would be appropriate to use that construction here in your translation. 6:17 qodn rc://*/ta/man/translate/figs-explicitinfo אֶת־מִצְוֺ֖ת יְהוָ֣ה אֱלֹהֵי⁠כֶ֑ם וְ⁠עֵדֹתָ֥י⁠ו וְ⁠חֻקָּ֖י⁠ו אֲשֶׁ֥ר צִוָּֽ⁠ךְ 1 The expression **the commandments of Yahweh your God that he has commanded you** contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. Alternate translation: “the commandments of Yahweh your God and his testimonies and his statutes” @@ -802,7 +801,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 6:23 hbyj rc://*/ta/man/translate/figs-metaphor לַ⁠אֲבֹתֵֽי⁠נוּ 1 Moses is using the term **fathers** to mean “ancestors.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to our forefathers” 6:24 nhg8 rc://*/ta/man/translate/figs-explicit כָּל־הַ⁠יָּמִ֔ים 1 Here, **days** refers to a duration of time. If this would not be clear in your language, you could use a comparable expression for expressing the passing of time. Alternate translation: “forever” 6:24 fuv3 rc://*/ta/man/translate/figs-abstractnouns לְ⁠ט֥וֹב לָ֨⁠נוּ֙ 1 If your language does not use an abstract noun for the idea of **good**, you can express the same idea in another way, as modeled by the UST. Alternate translation: “so that we might prosper” -6:24-25 ye68 rc://*/ta/man/translate/grammar-connect-condition-hypothetical 0 Moses is suggesting that this is a hypothetical condition, that the Israelites will only receive these benefits if they obey Yahweh’s commandments. Use a natural form in your language for introducing a situation that could happen. It may be helpful to reword these verses so that the conditional statement is clear. Alternate translation: “If we keep doing all these commandments before the face of Yahweh our God, as he has commanded us, to fear Yahweh our God, then it will be for good to us, all of the days, to keep us alive as this day, and it will be righteousness to us” +6:24-25 ye68 rc://*/ta/man/translate/figs-hypo וַ⁠יְצַוֵּ֣⁠נוּ יְהוָ֗ה לַ⁠עֲשׂוֹת֙ אֶת־כָּל־הַ⁠חֻקִּ֣ים הָ⁠אֵ֔לֶּה לְ⁠יִרְאָ֖ה אֶת־יְהוָ֣ה אֱלֹהֵ֑י⁠נוּ לְ⁠ט֥וֹב לָ֨⁠נוּ֙ כָּל־הַ⁠יָּמִ֔ים לְ⁠חַיֹּתֵ֖⁠נוּ כְּ⁠הַ⁠יּ֥וֹם הַ⁠זֶּֽה׃\n& וּ⁠צְדָקָ֖ה תִּֽהְיֶה־לָּ֑⁠נוּ כִּֽי־נִשְׁמֹ֨ר לַ⁠עֲשׂ֜וֹת אֶת־כָּל־הַ⁠מִּצְוָ֣ה הַ⁠זֹּ֗את לִ⁠פְנֵ֛י יְהוָ֥ה אֱלֹהֵ֖י⁠נוּ כַּ⁠אֲשֶׁ֥ר צִוָּֽ⁠נוּ 1 Moses is suggesting that this is a hypothetical condition, that the Israelites will only receive these benefits if they obey Yahweh’s commandments. Use a natural form in your language for introducing a situation that could happen. It may be helpful to reword these verses so that the conditional statement is clear. Alternate translation: “If we keep doing all these commandments before the face of Yahweh our God, as he has commanded us, to fear Yahweh our God, then it will be for good to us, all of the days, to keep us alive as this day, and it will be righteousness to us” 6:25 kzjx rc://*/ta/man/translate/figs-abstractnouns וּ⁠צְדָקָ֖ה תִּֽהְיֶה־לָּ֑⁠נוּ 1 If your language does not use an abstract noun for the idea of **righteousness**, you could express the same idea in another way. Alternate translation: “And Yahweh will consider us as righteous” 6:25 p4b1 rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֛י 1 Here, **face** represents the presence of Yahweh. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “before” 7:intro y1wn 0 # Deuteronomy 7 General Notes\n\n## Outline\n- vv. 1-11: Moses reminds the Israelites that they belong to Yahweh because of their covenant with him.\n- vv. 12-26: Blessings for obedience\n\n## Special Concepts in This Chapter\n\n### “You must completely destroy them”\nThe people of Canaan were to be punished by Yahweh. Yahweh used Israel to punish these nations. If they were not completely destroyed, they would lead Israel into sin. Therefore, they were to be completely destroyed and be shown no mercy. (See: [[rc://*/tw/dict/bible/kt/sin]] and [[rc://*/tw/dict/bible/kt/mercy]])\n\n### Abrahamic Covenant\n\nThis chapter references parts of the covenant Yahweh made with Abraham. It also emphasizes Yahweh’s faithfulness to this covenant. (See: [[rc://*/tw/dict/bible/kt/covenant]] and [[rc://*/tw/dict/bible/kt/faithful]])\n\n\n## Other Potential Translation Difficulties in This Chapter\n\n\n### “You”\nEven though Moses is speaking to all the Israelites, **you** and **your** are singular in this chapter unless otherwise noted. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. (See: [[rc://*/ta/man/translate/figs-youcrowd]]) @@ -2877,4 +2876,4 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 34:9 g774 rc://*/ta/man/translate/figs-metaphor Joshua … was full of the spirit of wisdom 0 The writer speaks as if Joshua were a container and the spirit were a physical object that could be put into a container. Alternate translation: “Yahweh enabled Joshua … to be very wise” 34:9 yd83 rc://*/ta/man/translate/figs-explicit Moses had laid his hands on him 0 The full meaning of this statement can be made clear. Alternate translation: “Moses had laid his hands on him to set Joshua apart so Joshua would serve Yahweh” 34:10 t1l8 rc://*/ta/man/translate/figs-idiom Yahweh knew face to face 0 This is an idiom. It means Yahweh and Moses had a very close relationship. -34:12 mq8g in all the great 0 Alternate translation: “who did all the great” \ No newline at end of file +34:12 mq8g in all the great 0 Alternate translation: “who did all the great” From 43a4561e4c001ebdd172fe0f3f77bdc5668279c7 Mon Sep 17 00:00:00 2001 From: tracypreslar Date: Tue, 8 Aug 2023 22:07:52 +0000 Subject: [PATCH 047/127] Merge tracypreslar-tc-create-1 into master by tracypreslar (#3446) --- tn_DEU.tsv | 35 ++++++++++++++++++----------------- 1 file changed, 18 insertions(+), 17 deletions(-) diff --git a/tn_DEU.tsv b/tn_DEU.tsv index 69c3c19756..3d73b3ca1b 100644 --- a/tn_DEU.tsv +++ b/tn_DEU.tsv @@ -747,33 +747,34 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 6:10 gu32 rc://*/ta/man/translate/writing-newevent וְ⁠הָיָ֞ה 1 Moses is using the word translated **And it will happen** to introduce a new topic in his speech. Use a word, phrase, or other method in your language that is natural for introducing a new topic. Alternate translation: “Now, note” 6:10 air7 rc://*/ta/man/translate/figs-go יְבִיאֲ⁠ךָ֣ 1 In a context such as this, your language might say “take” instead of **bring**. Alternate translation: “will take you” 6:10 l8ji rc://*/ta/man/translate/figs-metaphor לַ⁠אֲבֹתֶ֛י⁠ךָ 1 Moses is using the term **fathers** to mean “ancestors.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to your forefathers” -6:10-11 yge8 rc://*/ta/man/translate/figs-explicit עָרִ֛ים גְּדֹלֹ֥ת וְ⁠טֹבֹ֖ת אֲשֶׁ֥ר לֹא־בָנִֽיתָ & וּ⁠בָ֨תִּ֜ים מְלֵאִ֣ים כָּל־טוּב֮ אֲשֶׁ֣ר לֹא־מִלֵּאתָ֒ וּ⁠בֹרֹ֤ת חֲצוּבִים֙ אֲשֶׁ֣ר לֹא־חָצַ֔בְתָּ כְּרָמִ֥ים וְ⁠זֵיתִ֖ים אֲשֶׁ֣ר לֹא־נָטָ֑עְתָּ 1 The people groups who live on the land built \\*\\*cities\\*\\* and cultivated the land. When the Israelites conquer that land, they will take over all those good things. You could include this information if that would be helpful to your readers. Alternate translation: “with large and good cities that you did not build, and houses full of every good thing that you did not gather, and hewn cisterns that you did not dig, vineyards and olive trees that you did not plant. You will take all of these from the people groups you will drive out from the land.” -6:12 kq91 rc://*/ta/man/translate/figs-metonymy out of the house of bondage 0 Moses speaks of Egypt as if it were a \\*\\*house\\*\\* where people keep slaves. See how you translated this in \\[Exodus 13:3\\](Exo/13/03.md). If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “from the place where you were slaves” +6:10-11 yge8 rc://*/ta/man/translate/figs-explicit עָרִ֛ים גְּדֹלֹ֥ת וְ⁠טֹבֹ֖ת אֲשֶׁ֥ר לֹא־בָנִֽיתָ & וּ⁠בָ֨תִּ֜ים מְלֵאִ֣ים כָּל־טוּב֮ אֲשֶׁ֣ר לֹא־מִלֵּאתָ֒ וּ⁠בֹרֹ֤ת חֲצוּבִים֙ אֲשֶׁ֣ר לֹא־חָצַ֔בְתָּ כְּרָמִ֥ים וְ⁠זֵיתִ֖ים אֲשֶׁ֣ר לֹא־נָטָ֑עְתָּ 1 The people groups who live on the land built \*\*cities\*\* and cultivated the land. When the Israelites conquer that land, they will take over all those good things. You could include this information if that would be helpful to your readers. Alternate translation: “with large and good cities that you did not build, and houses full of every good thing that you did not gather, and hewn cisterns that you did not dig, vineyards and olive trees that you did not plant. You will take all of these from the people groups you will drive out from the land.” +6:12 kq91 rc://*/ta/man/translate/figs-metonymy out of the house of bondage 0 Moses speaks of Egypt as if it were a \*\*house\*\* where people keep slaves. See how you translated this in \[Exodus 13:3\](Exo/13/03.md). If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “from the place where you were slaves” 6:12 ib56 rc://*/ta/man/translate/figs-hypo פֶּן 1 Moses is using the word **lest** to introduce a hypothetical condition as a warning for a negative consequence. Use a natural form in your language for introducing a situation that could happen. Alternate translation: “in case” 6:12 gp3x rc://*/ta/man/translate/figs-metaphor מִ⁠בֵּ֥ית עֲבָדִֽים 1 Moses speaks of Egypt as if it were a **house** where people keep slaves. See how you translated this in [Exodus 13:3](Exo/13/03.md). If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “from the place where you were slaves” 6:12 tkk9 rc://*/ta/man/translate/figs-abstractnouns עֲבָדִֽים 1 If your language does not use an abstract noun for the idea of **slavery**, you can express the idea behind slavery in another way. Alternative translation: “forced labor” 6:13 b8cf rc://*/ta/man/translate/figs-infostructure אֶת־יְהוָ֧ה אֱלֹהֶ֛י⁠ךָ תִּירָ֖א וְ⁠אֹת֣⁠וֹ תַעֲבֹ֑ד וּ⁠בִ⁠שְׁמ֖⁠וֹ תִּשָּׁבֵֽעַ 1 If it would be more natural in your language, you could change the phrasing to emphasize that the Israelites should worship only Yahweh. Alternate translation: “It is Yahweh your God and no one else whom you shall fear; it is he alone whom you shall worship, and it is by his name and only his name that you shall swear” -6:13 rn98 rc://*/ta/man/translate/figs-explicit וּ⁠בִ⁠שְׁמ֖⁠וֹ תִּשָּׁבֵֽעַ 1 When the Israelites swear by Yahweh, that means they are asking Yahweh to take note of their promise and punish them if they do not fulfill their promise. Moses wants the Israelites to only invoke Yahweh’s name when making promises. You could include this information if that would be helpful to your readers. Alternate translation: “and you shall make strong promises using his name” +6:13 rn98 rc://*/ta/man/translate/figs-explicit וּ⁠בִ⁠שְׁמ֖⁠וֹ תִּשָּׁבֵֽעַ 1 The implication is that, when the Israelites swear by Yahweh, that means they are asking Yahweh to take note of their promise and punish them if they do not fulfill their promise. Moses wants the Israelites to only invoke Yahweh’s name when making promises. You could include this information if that would be helpful to your readers. Alternate translation: “and you shall make strong promises using his name” 6:13 ptbo rc://*/ta/man/translate/figs-metonymy וּ⁠בִ⁠שְׁמ֖⁠וֹ תִּשָּׁבֵֽעַ 1 Here, **name** represents all of Yahweh: his power, presence, knowledge, and so on. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “and swear by Yahweh” -6:14 f1pd rc://*/ta/man/translate/figs-metaphor לֹ֣א תֵֽלְכ֔וּ⁠ן אַחֲרֵ֖י 1 Here Moses is speaking of idols as if they were moving beings that one could physically **go after**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Do not serve” +6:14 f1pd rc://*/ta/man/translate/figs-metaphor לֹ֣א תֵֽלְכ֔וּ⁠ן אַחֲרֵ֖י 1 Here Moses is speaking of idols as if they were moving beings that one could physically **go after** and follow. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Do not worship” 6:14 eu66 rc://*/ta/man/translate/figs-explicitinfo אֱלֹהִ֣ים אֲחֵרִ֑ים מֵ⁠אֱלֹהֵי֙ 1 The expression **other gods, the gods of** contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. Alternate translation: “any other gods that are of” 6:14 qenn rc://*/ta/man/translate/figs-possession מֵ⁠אֱלֹהֵי֙ הָֽ⁠עַמִּ֔ים אֲשֶׁ֖ר סְבִיבוֹתֵי⁠כֶֽם 1 Here, Moses is using the possessive form to describe **gods** that the other **peoples** of the land worship. If your language would not use the possessive form for this, you could use an expression that describes the same relationship. Alternate translation: “the gods whom the peoples who surround you worship” -6:14 tdo5 rc://*/ta/man/translate/figs-explicit הָֽ⁠עַמִּ֔ים אֲשֶׁ֖ר סְבִיבוֹתֵי⁠כֶֽם 1 Here the phrase **the peoples who surround you** refer to the people groups that live near the land that Yahweh is about to give to the Israelites. These people groups include the Canaanites, the Moabites, the Edomites, and other people groups. You could include this information if that would be helpful to your readers. Alternate translation: “the neighboring peoples” -6:15 hntv rc://*/ta/man/translate/translate-names כִּ֣י 1 The word translated as **for** indicates that what follows is a reason for what came before. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation: “since” -6:15 syl7 rc://*/ta/man/translate/figs-explicit בְּ⁠קִרְבֶּ֑⁠ךָ 1 This does not mean that Yahweh has a physical body that lives with the Israelites. Moses means that Yahweh has a special relationship with the Israelites. You could include this information if it would be helpful for your readers. See the [chapter introduction](../06/intro.md) for more information. Alternate translation: “who is present with you” -6:15 orgt rc://*/ta/man/translate/figs-hypo פֶּן 1 Moses is using the word **lest** to introduce a hypothetical condition as a warning. Use a natural form in your language for introducing a situation that could happen. Alternate translation: “in case” -6:15 hb7p rc://*/ta/man/translate/figs-metaphor יֶ֠חֱרֶה אַף־יְהוָ֤ה אֱלֹהֶ֨י⁠ךָ֙ בָּ֔⁠ךְ וְ⁠הִשְׁמִ֣ידְ⁠ךָ֔ 1 Moses is speaking as if Yahweh’s anger were a fire that **burns** and **destroys** things. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Yahweh your God rage against you to the point of exterminating you” +6:14 tdo5 rc://*/ta/man/translate/figs-explicit הָֽ⁠עַמִּ֔ים אֲשֶׁ֖ר סְבִיבוֹתֵי⁠כֶֽם 1 Here the phrase **the peoples who surround you** refer to the people groups that live near the land that Yahweh is about to give to the Israelites. These people groups include the Canaanites, the Moabites, the Edomites, and other people groups. You could include this information if that would be helpful to your readers. Alternate translation: “the people groups who live near you” +6:15 hntv rc://*/ta/man/translate/translate-names כִּ֣י 1 The word translated as **for** indicates that what follows is a reason for what came before. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation: “and this is because” +6:15 syl7 rc://*/ta/man/translate/figs-distinguish בְּ⁠קִרְבֶּ֑⁠ךָ 1 This does not mean that Yahweh has a physically body that lives with the Israelites. As God, Yahweh is everywhere and cannot be confined to a single place. Moses means that Yahweh has a special relationship with the Israelites. Be sure that this distinction is clear in your translation. Alternate translation: “who watches over you” +6:15 orgt rc://*/ta/man/translate/figs-hypo פֶּן 1 Moses is using the word **lest** to introduce a hypothetical condition as a warning. Use a natural form in your language for introducing a situation that could happen. Alternate translation: “because if that happens, then this might happen:” +6:15 hb7p rc://*/ta/man/translate/figs-metaphor יֶ֠חֱרֶה אַף־יְהוָ֤ה אֱלֹהֶ֨י⁠ךָ֙ בָּ֔⁠ךְ וְ⁠הִשְׁמִ֣ידְ⁠ךָ֔ 1 Moses is speaking as if Yahweh’s anger was a fire that **burns** and **destroys** things. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Yahweh your God be very angry with you, and he destroys you” 6:15 ft6b rc://*/ta/man/translate/figs-metonymy אַף 1 Here, **nose** represents anger. If it would be helpful in your language, you could use a body part from your language that is associated with anger or state the meaning plainly. Alternate translation: “the anger of” -6:15 a26k rc://*/ta/man/translate/figs-explicit וְ⁠הִשְׁמִ֣ידְ⁠ךָ֔ מֵ⁠עַ֖ל פְּנֵ֥י הָ⁠אֲדָמָֽה 1 The implication is that if the Israelites worship other gods, then Yahweh will **destroy** the Israelites so that none of them will be left on **the earth**. You could include this information if that would be helpful to your readers. Alternate translation: “and he exterminates you so that you no longer exist on the earth” +6:15 a26k rc://*/ta/man/translate/figs-explicit וְ⁠הִשְׁמִ֣ידְ⁠ךָ֔ מֵ⁠עַ֖ל פְּנֵ֥י הָ⁠אֲדָמָֽה 1 The implication is that, if the Israelites worship other gods, then Yahweh will **destroy** the Israelites so that none of them will be left on **the earth**. You could include this information if that would be helpful to your readers. Alternate translation: “and he destroys you so that you no longer exist on the face of the earth” 6:15 mgd0 rc://*/ta/man/translate/figs-metonymy פְּנֵ֥י 1 Here, **face** represents the surface of the earth and everything that exists on it. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “existing on” -6:16 nx7i rc://*/ta/man/translate/figs-explicit כַּ⁠אֲשֶׁ֥ר נִסִּיתֶ֖ם בַּ⁠מַּסָּֽה 1 Moses is referring to the events of [Exodus 17:1-7](Exo/17/01.md), when the Israelites complained that there was no water. They wanted Yahweh to prove that he was powerful by giving them water when they asked for it. In the end, Yahweh gave the Israelites water from a rock, and the Israelite elders saw Yahweh’s power. Alternate translation: “as you tested him at Massah when you complained that there was no water” +6:16 dj8u rc://*/ta/man/translate/figs-explicit לֹ֣א תְנַסּ֔וּ אֶת־יְהוָ֖ה 1 Here **test** means to challenge Yahweh and his power in order to make him do something extraordinary. +6:16 nx7i rc://*/ta/man/translate/figs-explicit כַּ⁠אֲשֶׁ֥ר נִסִּיתֶ֖ם בַּ⁠מַּסָּֽה 1 Moses is referring to the events of [Exodus 17:1-7](Exo/17/01.md), when the Israelites complained that there was no water. They wanted Yahweh to prove that he was powerful by giving them water when they asked for it. In the end, Yahweh gave the Israelites water from a rock, and the Israelite elders saw Yahweh’s power. 6:16 qk5b rc://*/ta/man/translate/translate-names בַּ⁠מַּסָּֽה 1 The word **Massah** is the name of a place. It means means “testing.” See how you translated it in [Exodus 17:7](Exo/17/07.md). -6:17 mb2o rc://*/ta/man/translate/figs-reduplication שָׁמ֣וֹר תִּשְׁמְר֔וּ⁠ן 1 The words **surely keep** translate verbs that are repeated for emphasis. If your language can repeat words for emphasis, it would be appropriate to use that construction here in your translation. +6:17 mb2o rc://*/ta/man/translate/figs-reduplication שָׁמ֣וֹר תִּשְׁמְר֔וּ⁠ן 1 The words **Keeping, you shall keep** translate verbs that are repeated for emphasis. If your language can repeat words for emphasis, it would be appropriate to use that construction here in your translation. 6:17 qodn rc://*/ta/man/translate/figs-explicitinfo אֶת־מִצְוֺ֖ת יְהוָ֣ה אֱלֹהֵי⁠כֶ֑ם וְ⁠עֵדֹתָ֥י⁠ו וְ⁠חֻקָּ֖י⁠ו אֲשֶׁ֥ר צִוָּֽ⁠ךְ 1 The expression **the commandments of Yahweh your God that he has commanded you** contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. Alternate translation: “the commandments of Yahweh your God and his testimonies and his statutes” 6:18 yri1 rc://*/ta/man/translate/figs-abstractnouns הַ⁠יָּשָׁ֥ר וְ⁠הַ⁠טּ֖וֹב 1 If your language does not use an abstract noun for the ideas of **right** and **good**, you could express the same idea in another way. Alternate translation: “rightly and well” -6:18 zh1i rc://*/ta/man/translate/figs-idiom בְּ⁠עֵינֵ֣י יְהוָ֑ה 1 Here, **in the eyes of** is an idiom for one's opinion or evaluation. Moses speaks as if evaluating something was physically seeing it with one's **eyes**. If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “according to what Yahweh considers” -6:18 tldp rc://*/ta/man/translate/grammar-connect-logic-goal לְמַ֨עַן֙ 1 Here, **so that** marks a good life in the land as the goal or purpose of doing right in Yahweh’s eyes. Use a connector in your language that makes it clear that this is the purpose. -6:18 eepa rc://*/ta/man/translate/figs-ellipsis אֲשֶׁר־נִשְׁבַּ֥ע יְהוָ֖ה לַ⁠אֲבֹתֶֽי⁠ךָ 1 Moses is leaving out some of the words that in many languages a sentence would need in order to be complete. The fact that Yahweh will give the land to the living Israelites is implied by what Moses said earlier in this speech. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “that Yahweh swore to your fathers that he would give to you” +6:18 zh1i rc://*/ta/man/translate/figs-idiom בְּ⁠עֵינֵ֣י יְהוָ֑ה 1 Here, **in the eyes of** is an idiom for one's opinion or evaluation. Moses speaks as if evaluating something were physically seeing it with one's **eyes**. If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “according to the judgment of Yahweh” +6:18 tldp rc://*/ta/man/translate/grammar-connect-logic-goal לְמַ֨עַן֙ 1 Here, **so that** marks what comes after the goal or purpose of what came before. Use a connector in your language that makes it clear that this is the purpose. +6:18 eepa rc://*/ta/man/translate/figs-ellipsis אֲשֶׁר־נִשְׁבַּ֥ע יְהוָ֖ה לַ⁠אֲבֹתֶֽי⁠ךָ 1 Moses is leaving out some of the words that in many languages a sentence would need in order to be complete. The fact that Yahweh will give the land to the living Israelites is implied by what Moses said earlier in this speech. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “that Yahweh swore to your fathers that he would enable you to possess” 6:18 zm6m rc://*/ta/man/translate/figs-metaphor לַ⁠אֲבֹתֶֽי⁠ךָ 1 Moses is using the term **fathers** to mean “ancestors.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to your forefathers” 6:18-19 vh8h rc://*/ta/man/translate/figs-parallelism אֲשֶׁר־נִשְׁבַּ֥ע יְהוָ֖ה לַ⁠אֲבֹתֶֽי⁠ךָ & כַּ⁠אֲשֶׁ֖ר דִּבֶּ֥ר יְהוָֽה 1 The two phrases **that Yahweh swore** and **as Yahweh has spoken** mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the phrases in a way that shows that the second phrase is repeating the first one, not saying something additional. Alternate translation: “that Yahweh swore to your fathers … indeed, just as Yahweh has spoken” 6:19 lewo rc://*/ta/man/translate/figs-ellipsis לַ⁠הֲדֹ֥ף 1 Moses is leaving out some of the words that in many languages a sentence would need in order to be complete. It is implied that Yahweh is the subject from the previous clause. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “that he would thrust away” @@ -801,7 +802,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 6:23 hbyj rc://*/ta/man/translate/figs-metaphor לַ⁠אֲבֹתֵֽי⁠נוּ 1 Moses is using the term **fathers** to mean “ancestors.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to our forefathers” 6:24 nhg8 rc://*/ta/man/translate/figs-explicit כָּל־הַ⁠יָּמִ֔ים 1 Here, **days** refers to a duration of time. If this would not be clear in your language, you could use a comparable expression for expressing the passing of time. Alternate translation: “forever” 6:24 fuv3 rc://*/ta/man/translate/figs-abstractnouns לְ⁠ט֥וֹב לָ֨⁠נוּ֙ 1 If your language does not use an abstract noun for the idea of **good**, you can express the same idea in another way, as modeled by the UST. Alternate translation: “so that we might prosper” -6:24-25 ye68 rc://*/ta/man/translate/figs-hypo וַ⁠יְצַוֵּ֣⁠נוּ יְהוָ֗ה לַ⁠עֲשׂוֹת֙ אֶת־כָּל־הַ⁠חֻקִּ֣ים הָ⁠אֵ֔לֶּה לְ⁠יִרְאָ֖ה אֶת־יְהוָ֣ה אֱלֹהֵ֑י⁠נוּ לְ⁠ט֥וֹב לָ֨⁠נוּ֙ כָּל־הַ⁠יָּמִ֔ים לְ⁠חַיֹּתֵ֖⁠נוּ כְּ⁠הַ⁠יּ֥וֹם הַ⁠זֶּֽה׃\n& וּ⁠צְדָקָ֖ה תִּֽהְיֶה־לָּ֑⁠נוּ כִּֽי־נִשְׁמֹ֨ר לַ⁠עֲשׂ֜וֹת אֶת־כָּל־הַ⁠מִּצְוָ֣ה הַ⁠זֹּ֗את לִ⁠פְנֵ֛י יְהוָ֥ה אֱלֹהֵ֖י⁠נוּ כַּ⁠אֲשֶׁ֥ר צִוָּֽ⁠נוּ 1 Moses is suggesting that this is a hypothetical condition, that the Israelites will only receive these benefits if they obey Yahweh’s commandments. Use a natural form in your language for introducing a situation that could happen. It may be helpful to reword these verses so that the conditional statement is clear. Alternate translation: “If we keep doing all these commandments before the face of Yahweh our God, as he has commanded us, to fear Yahweh our God, then it will be for good to us, all of the days, to keep us alive as this day, and it will be righteousness to us” +6:24-25 ye68 rc://*/ta/man/translate/grammar-connect-condition-hypothetical 0 Moses is suggesting that this is a hypothetical condition, that the Israelites will only receive these benefits if they obey Yahweh’s commandments. Use a natural form in your language for introducing a situation that could happen. It may be helpful to reword these verses so that the conditional statement is clear. Alternate translation: “If we keep doing all these commandments before the face of Yahweh our God, as he has commanded us, to fear Yahweh our God, then it will be for good to us, all of the days, to keep us alive as this day, and it will be righteousness to us” 6:25 kzjx rc://*/ta/man/translate/figs-abstractnouns וּ⁠צְדָקָ֖ה תִּֽהְיֶה־לָּ֑⁠נוּ 1 If your language does not use an abstract noun for the idea of **righteousness**, you could express the same idea in another way. Alternate translation: “And Yahweh will consider us as righteous” 6:25 p4b1 rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֛י 1 Here, **face** represents the presence of Yahweh. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “before” 7:intro y1wn 0 # Deuteronomy 7 General Notes\n\n## Outline\n- vv. 1-11: Moses reminds the Israelites that they belong to Yahweh because of their covenant with him.\n- vv. 12-26: Blessings for obedience\n\n## Special Concepts in This Chapter\n\n### “You must completely destroy them”\nThe people of Canaan were to be punished by Yahweh. Yahweh used Israel to punish these nations. If they were not completely destroyed, they would lead Israel into sin. Therefore, they were to be completely destroyed and be shown no mercy. (See: [[rc://*/tw/dict/bible/kt/sin]] and [[rc://*/tw/dict/bible/kt/mercy]])\n\n### Abrahamic Covenant\n\nThis chapter references parts of the covenant Yahweh made with Abraham. It also emphasizes Yahweh’s faithfulness to this covenant. (See: [[rc://*/tw/dict/bible/kt/covenant]] and [[rc://*/tw/dict/bible/kt/faithful]])\n\n\n## Other Potential Translation Difficulties in This Chapter\n\n\n### “You”\nEven though Moses is speaking to all the Israelites, **you** and **your** are singular in this chapter unless otherwise noted. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. (See: [[rc://*/ta/man/translate/figs-youcrowd]]) @@ -2876,4 +2877,4 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 34:9 g774 rc://*/ta/man/translate/figs-metaphor Joshua … was full of the spirit of wisdom 0 The writer speaks as if Joshua were a container and the spirit were a physical object that could be put into a container. Alternate translation: “Yahweh enabled Joshua … to be very wise” 34:9 yd83 rc://*/ta/man/translate/figs-explicit Moses had laid his hands on him 0 The full meaning of this statement can be made clear. Alternate translation: “Moses had laid his hands on him to set Joshua apart so Joshua would serve Yahweh” 34:10 t1l8 rc://*/ta/man/translate/figs-idiom Yahweh knew face to face 0 This is an idiom. It means Yahweh and Moses had a very close relationship. -34:12 mq8g in all the great 0 Alternate translation: “who did all the great” +34:12 mq8g in all the great 0 Alternate translation: “who did all the great” \ No newline at end of file From 0779e70ce486f96452d95fa0790b428ce325abff Mon Sep 17 00:00:00 2001 From: tracypreslar Date: Tue, 8 Aug 2023 22:09:18 +0000 Subject: [PATCH 048/127] Replace forefathers with predecessors (#3447) Reviewed-on: https://git.door43.org/unfoldingWord/en_tn/pulls/3447 --- tn_DEU.tsv | 36 ++++++++++++++++++------------------ 1 file changed, 18 insertions(+), 18 deletions(-) diff --git a/tn_DEU.tsv b/tn_DEU.tsv index 3d73b3ca1b..2181622944 100644 --- a/tn_DEU.tsv +++ b/tn_DEU.tsv @@ -24,7 +24,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 1:8 tgax rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵי⁠כֶ֖ם 1 Here, **faces** represent the presence of a person. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “before you” 1:8 i61s rc://*/ta/man/translate/figs-pastforfuture נָתַ֥תִּי לִ⁠פְנֵי⁠כֶ֖ם אֶת־הָ⁠אָ֑רֶץ 1 Here Yahweh could be using the past tense: (1) to refer to something that will certainly happen in the future. Alternate translation: “I will give the land before your faces” (2) to refer to something that he has already done. Alternate translation: “I have already given the land before your faces” 1:8 p2mn rc://*/ta/man/translate/figs-123person נִשְׁבַּ֣ע יְ֠הוָה 1 Yahweh is speaking about himself in the third person. If this would not be natural in your language, you could use the first person form. Alternate translation: “I swore” -1:8 pcv4 rc://*/ta/man/translate/figs-metaphor לַ⁠אֲבֹ֨תֵי⁠כֶ֜ם 1 Yahweh is using the term **fathers** to mean “ancestors.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “your forefathers” +1:8 pcv4 rc://*/ta/man/translate/figs-metaphor לַ⁠אֲבֹ֨תֵי⁠כֶ֜ם 1 Yahweh is using the term **fathers** to mean “ancestors.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “your predecessors” 1:8 umon rc://*/ta/man/translate/figs-idiom וּ⁠לְ⁠זַרְעָ֖⁠ם 1 Here, **seed** is an idiom that means “offspring.” If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “and to their offspring” 1:9 dv93 rc://*/ta/man/translate/writing-pronouns וָ⁠אֹמַ֣ר 1 Here, **I** refers back to Moses in verse 5. If it would be helpful in your language, you could repeat the name “Moses” here. Alternate translation: “I, Moses, said” 1:9 l5mr rc://*/ta/man/translate/figs-metaphor שְׂאֵ֥ת 1 Here **to carry** means “to lead” or “to govern.” If this phrase does not have that meaning in your language, you could state the meaning plainly. Alternate translation: “to lead” @@ -32,7 +32,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 1:10 x7q2 rc://*/ta/man/translate/figs-possession יְהוָ֥ה אֱלֹהֵי⁠כֶ֖ם 1 When Moses says **your God**, he is referring to the same God whom he also worships. He is not distinguishing between the God of the Israelites and his own God. If it would be helpful in your language, you could clarify that this is the same God that Moses worships. See the chapter introduction for more information. Alternate translation: “Yahweh, who is our God,”\n 1:11 aj7s rc://*/ta/man/translate/translate-blessing יְהוָ֞ה אֱלֹהֵ֣י אֲבֽוֹתֵ⁠כֶ֗ם יֹסֵ֧ף עֲלֵי⁠כֶ֛ם כָּ⁠כֶ֖ם אֶ֣לֶף פְּעָמִ֑ים וִ⁠יבָרֵ֣ךְ אֶתְ⁠כֶ֔ם כַּ⁠אֲשֶׁ֖ר דִּבֶּ֥ר לָ⁠כֶֽם 1 Moses is asking God to bless the Israelites. You could express this as either a blessing or a prayer, in whichever way is more natural in your language. Alternate translation: “I hope that Yahweh, the God of your fathers, will add to you, as you are, 1000 times, and I hope that he will bless you, just as he spoke to you” 1:11 wrx3 rc://*/ta/man/translate/figs-possession אֱלֹהֵ֣י אֲבֽוֹתֵ⁠כֶ֗ם 1 When Moses says **your fathers**, he is also referring to his own **fathers**. He is not distinguishing between the ancestors of the Israelites and his own ancestors. If it would be helpful in your language, you could clarify that Moses and the Israelites have the same **fathers**. Alternate translation: “the God of our fathers” -1:11 nybe rc://*/ta/man/translate/figs-metaphor אֲבֽוֹתֵ⁠כֶ֗ם 1 Yahweh is using the term **fathers** to mean “ancestors.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “your forefathers” +1:11 nybe rc://*/ta/man/translate/figs-metaphor אֲבֽוֹתֵ⁠כֶ֗ם 1 Yahweh is using the term **fathers** to mean “ancestors.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “your predecessors” 1:11 h9y3 rc://*/ta/man/translate/figs-explicit יֹסֵ֧ף עֲלֵי⁠כֶ֛ם 1 The implication is that God will **add** to the number of Israelites by births. You could include this information if that would be helpful to your readers. Alternate translation: “add to your population” 1:11 it3v rc://*/ta/man/translate/figs-metaphor אֶ֣לֶף פְּעָמִ֑ים 1 Here, **a thousand** means “very many.” If it would be helpful in your language, you could use a different number or another phrase that indicates that something happens many times. Alternate translation: “very many times” 1:12 fvz8 rc://*/ta/man/translate/figs-rquestion אֵיכָ֥ה אֶשָּׂ֖א לְ⁠בַדִּ֑⁠י טָרְחֲ⁠כֶ֥ם וּ⁠מַֽשַּׂאֲ⁠כֶ֖ם וְ⁠רִֽיבְ⁠כֶֽם 1 Moses uses a question to emphasize that he cannot solve all of the Israelites' problems by himself. If it would be helpful in your language, you could express this question as a statement and use the appropriate punctuation at the end of the sentence. Alternate translation: “By myself, I cannot carry your loads and your burdens and your disputes.” or "I cannot carry your loads and your burdens and your disputes while working alone." @@ -537,7 +537,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 4:31 vlxi rc://*/ta/man/translate/figs-explicit וְ⁠לֹ֣א יַשְׁחִיתֶ֑⁠ךָ 1 The implication is that Yahweh **will not destroy** the Israelites, because he will make sure that some Israelites survive. You could include this information if that would be helpful to your readers. Alternate translation: “and he will not eliminate you completely” 4:31 gml8 rc://*/ta/man/translate/figs-doublenegatives וְ⁠לֹ֤א יִשְׁכַּח֙ 1 If it would be clearer in your language, you could use a positive expression to translate this double negative that consists of the negative particle **not** and the negative verb **forget**. Alternate translation: “and he will remember” 4:31 nsl7 rc://*/ta/man/translate/figs-possession בְּרִ֣ית אֲבֹתֶ֔י⁠ךָ 1 Here, Moses is using the possessive form to describe the **covenant** that Yahweh made with the **fathers** of the Israelites. If your language would not use the possessive form for this, you could use an equivalent expression to describe the covenant. Alternate translation: “the covenant between Yahweh and your fathers” -4:31 ebks rc://*/ta/man/translate/figs-metaphor אֲבֹתֶ֔י⁠ךָ 1 Moses is using the term **fathers** to mean “ancestors.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “your forefathers” +4:31 ebks rc://*/ta/man/translate/figs-metaphor אֲבֹתֶ֔י⁠ךָ 1 Moses is using the term **fathers** to mean “ancestors.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “your predecessors” 4:32 yss9 rc://*/ta/man/translate/figs-you שְׁאַל & לְ⁠פָנֶ֗י⁠ךָ 1 Even though Moses is speaking to all the Israelites, the word **your** and the command **ask** are singular in this verse. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. 4:32 pkpy rc://*/ta/man/translate/figs-metaphor שְׁאַל 1 Here the word **ask** means “think.” Moses is speaking as if asking questions about something were the same as thinking about it. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “consider” 4:32 c553 rc://*/ta/man/translate/writing-politeness נָא֩ 1 The word translated as **please** here is a term used in polite requests. If it would be helpful for your readers, you could use an equivalent expression for making a polite request. @@ -626,7 +626,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 5:2 gqfi rc://*/ta/man/translate/figs-explicit יְהוָ֣ה אֱלֹהֵ֗י⁠נוּ כָּרַ֥ת עִמָּ֛⁠נוּ בְּרִ֖ית בְּ⁠חֹרֵֽב 1 Moses is referring to the events of [Exodus 19-24](Exo/19/01.md), when Moses told the Israelites what Yahweh had commanded them and the Israelites agreed to obey. In return, Yahweh would have a special relationship with the Israelites. You could include this information if that would be helpful to your readers. 5:2 lhkx rc://*/ta/man/translate/figs-idiom כָּרַ֥ת עִמָּ֛⁠נוּ בְּרִ֖ית 1 To **cut a covenant** means to make a covenant. The phrase refers to ancient rituals around making covenants, illustrated in [Genesis 15](Gen/15/01.md). See the imagery and how you translated the term there. Alternate translation: “made a covenant with us” 5:3 so4m rc://*/ta/man/translate/figs-distinguish לֹ֣א אֶת־אֲבֹתֵ֔י⁠נוּ כָּרַ֥ת יְהוָ֖ה אֶת־הַ⁠בְּרִ֣ית הַ⁠זֹּ֑את 1 Moses means that the covenant was not only for the ancestors of the Israelites, but for the current generation also. He does not mean that their ancestors did not make a covenant with Yahweh. Be sure that this distinction is clear in your translation. Alternate translation: “Yahweh cut this covenant not only with our fathers” -5:3 hf3s rc://*/ta/man/translate/figs-metaphor אֲבֹתֵ֔י⁠נוּ 1 Here **fathers** could mean: (1) the parents of the living Israelites, who made a covenant with Yahweh at Mount Sinai. Alternate translation: “with our parents” (2) the ancestors of the Israelites such as Abraham, Isaac, and Jacob, who made a covenant with Yahweh. Alternate translation: “with our forefathers” +5:3 hf3s rc://*/ta/man/translate/figs-metaphor אֲבֹתֵ֔י⁠נוּ 1 Here **fathers** could mean: (1) the parents of the living Israelites, who made a covenant with Yahweh at Mount Sinai. Alternate translation: “with our parents” (2) the ancestors of the Israelites such as Abraham, Isaac, and Jacob, who made a covenant with Yahweh. Alternate translation: “with our predecessors” 5:3 g39m rc://*/ta/man/translate/grammar-connect-logic-contrast כִּ֣י 1 The word translated as **but** marks a strong contrast with the previous clause. Use a natural way in your language for introducing a strong contrast. Alternate translation: “but, in fact,” 5:3 thc5 rc://*/ta/man/translate/figs-parallelism אֲנַ֨חְנוּ אֵ֥לֶּה פֹ֛ה הַ⁠יּ֖וֹם כֻּלָּ֥⁠נוּ חַיִּֽים 1 These two phrases mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the phrases with a word other than **and** in order to show that the second phrase is repeating the first one, not saying something additional. Alternate translation: “those of us here today, indeed, all who are living” 5:4 n291 rc://*/ta/man/translate/figs-explicit פָּנִ֣ים ׀ בְּ⁠פָנִ֗ים דִּבֶּ֨ר יְהוָ֧ה עִמָּ⁠כֶ֛ם בָּ⁠הָ֖ר מִ⁠תּ֥וֹךְ הָ⁠אֵֽשׁ 1 Moses is referring to the events of [Exodus 19](Exo/19/01.md), when Yahweh spoke from Mount Sinai from a fire. The Israelite people were afraid of Yahweh and stood far away. @@ -729,7 +729,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 6:3 hcz1 rc://*/ta/man/translate/figs-ellipsis לַ⁠עֲשׂ֔וֹת 1 Moses is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “do them” 6:3 b1v4 rc://*/ta/man/translate/grammar-connect-logic-goal אֲשֶׁר֙ & וַ⁠אֲשֶׁ֥ר 1 Here, **that** marks what comes after as the goal or purpose of what came before. Use a connector in your language that makes it clear that this is the purpose. 6:3 bqv9 rc://*/ta/man/translate/figs-explicit תִּרְבּ֖וּ⁠ן מְאֹ֑ד 1 The implication is that the number of Israelites will **multiply** by births. You could include this information if that would be helpful to your readers. Alternate translation: “your population will greatly increase” -6:3 zh48 rc://*/ta/man/translate/figs-metaphor אֲבֹתֶ֨י⁠ךָ֙ 1 Moses is using the term **fathers** to mean “ancestors.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “your forefathers” +6:3 zh48 rc://*/ta/man/translate/figs-metaphor אֲבֹתֶ֨י⁠ךָ֙ 1 Moses is using the term **fathers** to mean “ancestors.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “your predecessors” 6:3 xmxv rc://*/ta/man/translate/figs-explicit דִּבֶּ֨ר 1 The implication is that what Yahweh will make sure that what he **spoke* will happen. You could include this information if that would be helpful to your readers. Alternate translation: “told you he would do” 6:3 t77l rc://*/ta/man/translate/figs-idiom אֶ֛רֶץ זָבַ֥ת חָלָ֖ב וּ⁠דְבָֽשׁ 1 Here, **a land flowing with milk and honey** is an idiom that means “a very fertile land.” The word **milk* means that much cattle can survive there and produce **milk**. The word **honey** means that crops grow well there, so bees can produce **honey**. If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “in a rich and fertile land” or “in a land good for cattle and crops”\n 6:4 ce4k rc://*/ta/man/translate/figs-metonymy יִשְׂרָאֵ֑ל 1 Here, **Israel** represents the people of Israel. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “Israelites” @@ -746,7 +746,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 6:10 ibu0 rc://*/ta/man/translate/figs-infostructure וְ⁠הָיָ֞ה כִּ֥י יְבִיאֲ⁠ךָ֣ ׀ יְהוָ֣ה אֱלֹהֶ֗י⁠ךָ אֶל־הָ⁠אָ֜רֶץ אֲשֶׁ֨ר נִשְׁבַּ֧ע לַ⁠אֲבֹתֶ֛י⁠ךָ לְ⁠אַבְרָהָ֛ם לְ⁠יִצְחָ֥ק וּֽ⁠לְ⁠יַעֲקֹ֖ב לָ֣⁠תֶת לָ֑⁠ךְ עָרִ֛ים גְּדֹלֹ֥ת וְ⁠טֹבֹ֖ת אֲשֶׁ֥ר לֹא־בָנִֽיתָ 1 If it would be more natural in your language, you could change the order of the clauses in this verse. Alternate translation: “Yahweh your God swore to your fathers, to Abraham, to Isaac, and to Jacob, that he would give to you the land. And it will happen that he will bring you into the land: This land has large and good cities that you did not build” 6:10 gu32 rc://*/ta/man/translate/writing-newevent וְ⁠הָיָ֞ה 1 Moses is using the word translated **And it will happen** to introduce a new topic in his speech. Use a word, phrase, or other method in your language that is natural for introducing a new topic. Alternate translation: “Now, note” 6:10 air7 rc://*/ta/man/translate/figs-go יְבִיאֲ⁠ךָ֣ 1 In a context such as this, your language might say “take” instead of **bring**. Alternate translation: “will take you” -6:10 l8ji rc://*/ta/man/translate/figs-metaphor לַ⁠אֲבֹתֶ֛י⁠ךָ 1 Moses is using the term **fathers** to mean “ancestors.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to your forefathers” +6:10 l8ji rc://*/ta/man/translate/figs-metaphor לַ⁠אֲבֹתֶ֛י⁠ךָ 1 Moses is using the term **fathers** to mean “ancestors.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to your predecessors” 6:10-11 yge8 rc://*/ta/man/translate/figs-explicit עָרִ֛ים גְּדֹלֹ֥ת וְ⁠טֹבֹ֖ת אֲשֶׁ֥ר לֹא־בָנִֽיתָ & וּ⁠בָ֨תִּ֜ים מְלֵאִ֣ים כָּל־טוּב֮ אֲשֶׁ֣ר לֹא־מִלֵּאתָ֒ וּ⁠בֹרֹ֤ת חֲצוּבִים֙ אֲשֶׁ֣ר לֹא־חָצַ֔בְתָּ כְּרָמִ֥ים וְ⁠זֵיתִ֖ים אֲשֶׁ֣ר לֹא־נָטָ֑עְתָּ 1 The people groups who live on the land built \*\*cities\*\* and cultivated the land. When the Israelites conquer that land, they will take over all those good things. You could include this information if that would be helpful to your readers. Alternate translation: “with large and good cities that you did not build, and houses full of every good thing that you did not gather, and hewn cisterns that you did not dig, vineyards and olive trees that you did not plant. You will take all of these from the people groups you will drive out from the land.” 6:12 kq91 rc://*/ta/man/translate/figs-metonymy out of the house of bondage 0 Moses speaks of Egypt as if it were a \*\*house\*\* where people keep slaves. See how you translated this in \[Exodus 13:3\](Exo/13/03.md). If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “from the place where you were slaves” 6:12 ib56 rc://*/ta/man/translate/figs-hypo פֶּן 1 Moses is using the word **lest** to introduce a hypothetical condition as a warning for a negative consequence. Use a natural form in your language for introducing a situation that could happen. Alternate translation: “in case” @@ -775,7 +775,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 6:18 zh1i rc://*/ta/man/translate/figs-idiom בְּ⁠עֵינֵ֣י יְהוָ֑ה 1 Here, **in the eyes of** is an idiom for one's opinion or evaluation. Moses speaks as if evaluating something were physically seeing it with one's **eyes**. If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “according to the judgment of Yahweh” 6:18 tldp rc://*/ta/man/translate/grammar-connect-logic-goal לְמַ֨עַן֙ 1 Here, **so that** marks what comes after the goal or purpose of what came before. Use a connector in your language that makes it clear that this is the purpose. 6:18 eepa rc://*/ta/man/translate/figs-ellipsis אֲשֶׁר־נִשְׁבַּ֥ע יְהוָ֖ה לַ⁠אֲבֹתֶֽי⁠ךָ 1 Moses is leaving out some of the words that in many languages a sentence would need in order to be complete. The fact that Yahweh will give the land to the living Israelites is implied by what Moses said earlier in this speech. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “that Yahweh swore to your fathers that he would enable you to possess” -6:18 zm6m rc://*/ta/man/translate/figs-metaphor לַ⁠אֲבֹתֶֽי⁠ךָ 1 Moses is using the term **fathers** to mean “ancestors.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to your forefathers” +6:18 zm6m rc://*/ta/man/translate/figs-metaphor לַ⁠אֲבֹתֶֽי⁠ךָ 1 Moses is using the term **fathers** to mean “ancestors.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to your predecessors” 6:18-19 vh8h rc://*/ta/man/translate/figs-parallelism אֲשֶׁר־נִשְׁבַּ֥ע יְהוָ֖ה לַ⁠אֲבֹתֶֽי⁠ךָ & כַּ⁠אֲשֶׁ֖ר דִּבֶּ֥ר יְהוָֽה 1 The two phrases **that Yahweh swore** and **as Yahweh has spoken** mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the phrases in a way that shows that the second phrase is repeating the first one, not saying something additional. Alternate translation: “that Yahweh swore to your fathers … indeed, just as Yahweh has spoken” 6:19 lewo rc://*/ta/man/translate/figs-ellipsis לַ⁠הֲדֹ֥ף 1 Moses is leaving out some of the words that in many languages a sentence would need in order to be complete. It is implied that Yahweh is the subject from the previous clause. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “that he would thrust away” 6:19 y6ke rc://*/ta/man/translate/figs-metonymy מִ⁠פָּנֶ֑י⁠ךָ 1 Here, the word **faces** represents the presence of people. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “before you” @@ -799,7 +799,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 6:23 s0p6 rc://*/ta/man/translate/grammar-connect-logic-goal לְמַ֨עַן֙ 1 Here, **in order to** marks the Israelites receiving the land as the goal or purpose of Yahweh bringing them out of Egypt. Use a connector in your language that makes it clear that this is the purpose. 6:23 atp7 rc://*/ta/man/translate/figs-ellipsis הָבִ֣יא אֹתָ֔⁠נוּ 1 Moses is leaving out some of the words that in many languages a sentence would need in order to be complete. The fact that Yahweh is bringing the Israelites into the land that he promised to them is implied by the next phrase. You could supply these words from later in the sentence if it would be clearer in your language. Alternate translation: “bring us in to the land” 6:23 az6c rc://*/ta/man/translate/figs-ellipsis נִשְׁבַּ֖ע לַ⁠אֲבֹתֵֽי⁠נוּ 1 Moses is leaving out some of the words that in many languages a sentence would need in order to be complete. The fact that Yahweh will give the land to the living Israelites is implied by what Moses said earlier in this speech. You could supply these words from earlier in the passage if it would be clearer in your language. See how you translated this in [verse 18](../06/18.md).Alternate translation: “he swore to your fathers that he would give to you” -6:23 hbyj rc://*/ta/man/translate/figs-metaphor לַ⁠אֲבֹתֵֽי⁠נוּ 1 Moses is using the term **fathers** to mean “ancestors.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to our forefathers” +6:23 hbyj rc://*/ta/man/translate/figs-metaphor לַ⁠אֲבֹתֵֽי⁠נוּ 1 Moses is using the term **fathers** to mean “ancestors.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to our predecessors” 6:24 nhg8 rc://*/ta/man/translate/figs-explicit כָּל־הַ⁠יָּמִ֔ים 1 Here, **days** refers to a duration of time. If this would not be clear in your language, you could use a comparable expression for expressing the passing of time. Alternate translation: “forever” 6:24 fuv3 rc://*/ta/man/translate/figs-abstractnouns לְ⁠ט֥וֹב לָ֨⁠נוּ֙ 1 If your language does not use an abstract noun for the idea of **good**, you can express the same idea in another way, as modeled by the UST. Alternate translation: “so that we might prosper” 6:24-25 ye68 rc://*/ta/man/translate/grammar-connect-condition-hypothetical 0 Moses is suggesting that this is a hypothetical condition, that the Israelites will only receive these benefits if they obey Yahweh’s commandments. Use a natural form in your language for introducing a situation that could happen. It may be helpful to reword these verses so that the conditional statement is clear. Alternate translation: “If we keep doing all these commandments before the face of Yahweh our God, as he has commanded us, to fear Yahweh our God, then it will be for good to us, all of the days, to keep us alive as this day, and it will be righteousness to us” @@ -832,7 +832,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 7:7 o06l rc://*/ta/man/translate/figs-hyperbole אַתֶּ֥ם הַ⁠מְעַ֖ט מִ⁠כָּל־הָ⁠עַמִּֽים 1 Moses says **fewest of all the peoples** here as an extreme statement for emphasis. The Israelites were most likely not the smallest people group, but Moses means that they were insignificant compared to other people groups. If it would be helpful in your language, you could use a different way to express the emphasis. Alternate translation: “you were insignificant compared to other people groups” 7:8 zl86 rc://*/ta/man/translate/grammar-connect-logic-result כִּי֩ 1 The word translated as **bor** indicates that what follows is a reason for what came before. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation: “because” 7:8 fd2o rc://*/ta/man/translate/figs-youplural אֶתְ⁠כֶ֗ם & לַ⁠אֲבֹ֣תֵי⁠כֶ֔ם & אֶתְ⁠כֶ֖ם & וַֽ⁠יִּפְדְּ⁠ךָ֙ 1 The pronouns **you** and **your** here are plural. Moses is speaking to all the Israelites, so use the plural form in your translation if your language marks that distinction. -7:8 l7na rc://*/ta/man/translate/figs-metaphor לַ⁠אֲבֹ֣תֵי⁠כֶ֔ם 1 Moses is using the term **fathers** to mean “ancestors.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to your forefathers” +7:8 l7na rc://*/ta/man/translate/figs-metaphor לַ⁠אֲבֹ֣תֵי⁠כֶ֔ם 1 Moses is using the term **fathers** to mean “ancestors.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to your predecessors” 7:8 j4hq rc://*/ta/man/translate/figs-metonymy בְּ⁠יָ֣ד חֲזָקָ֑ה & מִ⁠יַּ֖ד 1 \n\nHere, the word **hand** represents someone’s power. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “with mighty power … from the control of” 7:8 xtl5 rc://*/ta/man/translate/figs-metaphor מִ⁠בֵּ֣ית עֲבָדִ֔ים 1 Moses speaks of the nation of Egypt as if it were a **house** where people keep slaves. See how you translated this in [Exodus 13:3](Exo/13/03.md). If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “from the place where you were slaves” 7:8 lkh0 rc://*/ta/man/translate/figs-abstractnouns עֲבָדִ֔ים 1 If your language does not use an abstract noun for the idea of **slavery**, you can express the idea behind slavery in another way. Alternative translation: “forced labor” @@ -845,14 +845,14 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 7:12 v1lv rc://*/ta/man/translate/grammar-connect-condition-hypothetical וְ⁠הָיָ֣ה 1 Here, **And it will be** indicates that what follows is hypothetical condition. Yahweh will only bless the Israelites if they obey his commandments. Use a natural form in your language for introducing a situation that could happen. Alternate translation: “And if” 7:12 co63 rc://*/ta/man/translate/figs-hendiadys וּ⁠שְׁמַרְתֶּ֥ם וַ⁠עֲשִׂיתֶ֖ם 1 The two words **keeping** and **doing** express a single idea. The word **keeping** describes how the act of **doing**. If it would be more natural in your language, you could express this meaning in a different way. Alternate translation: “and faithfully doing” 7:12 xrvz rc://*/ta/man/translate/figs-abstractnouns וְ⁠אֶת־הַ⁠חֶ֔סֶד 1 If your language does not use an abstract noun for the idea of **faithfulness**, you can express the same idea with “faithfully” or “faithful.” Alternate translation: “faithfully” -7:12 pqt9 rc://*/ta/man/translate/figs-metaphor לַ⁠אֲבֹתֶֽי⁠ךָ 1 Moses is using the term **fathers** to mean “ancestors.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to your forefathers” +7:12 pqt9 rc://*/ta/man/translate/figs-metaphor לַ⁠אֲבֹתֶֽי⁠ךָ 1 Moses is using the term **fathers** to mean “ancestors.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to your predecessors” 7:13 ghv3 rc://*/ta/man/translate/figs-explicit וְ⁠הִרְבֶּ֑⁠ךָ 1 The implication is that the number of Israelites will **multiply** through births. You could include this information if that would be helpful to your readers. Alternate translation: “and increase your population” 7:13 nmj6 rc://*/ta/man/translate/figs-idiom פְּרִֽי־בִטְנְ⁠ךָ֣ 1 Here, **fruit of your womb** is an idiom that means “your ability to have many children.” If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “your fertility in childbirth” 7:13 rl5m rc://*/ta/man/translate/figs-idiom וּ⁠פְרִֽי־אַ֠דְמָתֶ⁠ךָ 1 Here, **the fruit of your ground** is an idiom that means “your crops.” If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “and your crops” 7:13 k3f8 rc://*/ta/man/translate/grammar-collectivenouns דְּגָ֨נְ⁠ךָ֜ וְ⁠תִֽירֹשְׁ⁠ךָ֣ וְ⁠יִצְהָרֶ֗⁠ךָ 1 In this verse, the words **grain**, **wine**, and **oil** are singular in form, but it refers to all crops and produce as a group. If it would be helpful in your language, you could say this plainly. Alternate translation: “all your crops of grain and all of your new wine and all of your oil” 7:13 d3v7 rc://*/ta/man/translate/figs-explicit וְ⁠תִֽירֹשְׁ⁠ךָ֣ וְ⁠יִצְהָרֶ֗⁠ךָ 1 The implication is that Yahweh will bless the crops of grapes and olives. **Wine** is made from grapes and **oil** is made from olives. You could include this information if that would be helpful to your readers. Alternate translation: “and your grapes for wine and your olive trees for oil” 7:13 ie2v rc://*/ta/man/translate/figs-explicit אֲלָפֶ֨י⁠ךָ֙ 1 Here the word **cattle** refers to livestock such as bulls and cows. You could include this information if that would be helpful to your readers. Alternate translation: “your bulls and cows” -7:13 buvb rc://*/ta/man/translate/figs-metaphor לַ⁠אֲבֹתֶ֖י⁠ךָ 1 Moses is using the term **fathers** to mean “ancestors.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to your forefathers” +7:13 buvb rc://*/ta/man/translate/figs-metaphor לַ⁠אֲבֹתֶ֖י⁠ךָ 1 Moses is using the term **fathers** to mean “ancestors.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to your predecessors” 7:14 fiu4 rc://*/ta/man/translate/figs-activepassive בָּר֥וּךְ תִּֽהְיֶ֖ה 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “Yahweh will bless you” 7:14 e33a rc://*/ta/man/translate/figs-litotes לֹא־יִהְיֶ֥ה בְ⁠ךָ֛ עָקָ֥ר וַֽ⁠עֲקָרָ֖ה וּ⁠בִ⁠בְהֶמְתֶּֽ⁠ךָ 1 Moses is using a figure of speech here that expresses a strongly positive meaning by using a negative word, **not**, together with an expression that is the opposite of the intended meaning. If it would be helpful in your language, you could express the positive meaning. Alternate translation: “All your males and females will be able to produce offspring among you and among your cattle” 7:15 qmw7 rc://*/ta/man/translate/figs-explicit וְ⁠הֵסִ֧יר יְהוָ֛ה מִמְּ⁠ךָ֖ כָּל־חֹ֑לִי 1 The implication is that Yahweh will **take away sickness** by keeping the Israelites free from sickness. You could include this information if that would be helpful to your readers. Alternate translation: “And Yahweh will keep you healthy from all sickness” @@ -970,7 +970,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 8:17 jvrn rc://*/ta/man/translate/figs-explicit הַ⁠חַ֥יִל הַ⁠זֶּֽה 1 Here, **this wealth** refers to all the good things that Moses listed in [verses 7-10](../08/07.md) and [12-13](../08/12.md). You could include this information if that would be helpful to your readers. Alternate translation: “this prosperity and all these possessions” 8:18 g9fc rc://*/ta/man/translate/grammar-connect-logic-goal לְמַ֨עַן 1 Here, **so that** marks “he may establish his covenant” as the goal or purpose of “gives you power to make wealth”. Use a connector in your language that makes it clear that this is the purpose. 8:18 i5v9 rc://*/ta/man/translate/figs-explicit הָקִ֧ים אֶת־בְּרִית֛⁠וֹ 1 The implication is that Yahweh will only **establish**, or fulfill, his promises to bless the Israelites if the Israelites fulfill their promises in the **covenant**. You could include this information if that would be helpful to your readers. Alternate translation: “he may fulfill his covenant” -8:18 y2wk rc://*/ta/man/translate/figs-metaphor לַ⁠אֲבֹתֶ֖י⁠ךָ 1 Moses is using the term **fathers** to mean “ancestors.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to your forefathers” +8:18 y2wk rc://*/ta/man/translate/figs-metaphor לַ⁠אֲבֹתֶ֖י⁠ךָ 1 Moses is using the term **fathers** to mean “ancestors.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to your predecessors” 8:18 in9j rc://*/ta/man/translate/figs-explicit כַּ⁠יּ֥וֹם הַ⁠זֶּֽה 1 The implication is that, at the time that Moses is speaking to the Israelites, Yahweh is establishing his covenant. You could include this information if that would be helpful to your readers. Alternate translation: “as he is doing now” 8:19 w9hk rc://*/ta/man/translate/figs-reduplication שָׁכֹ֤חַ תִּשְׁכַּח֙ & אָבֹ֖ד תֹּאבֵדֽוּ⁠ן 1 Moses is repeating the verbs **forget** and **perish** in order to intensify the idea that it expresses. If your language can repeat words for intensification, it would be appropriate to do that here in your translation. If not, your language may have another way of expressing the emphasis. Alternate translation: “you indeed forget … you will indeed perish” 8:19 sdv6 rc://*/ta/man/translate/figs-metaphor וְ⁠הָֽלַכְתָּ֗ אַחֲרֵי֙ 1 Here, **walk after** means “worship.” Moses is speaking of worshipping idols as if people were physically walking behind idols to follow them. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and worship” @@ -1014,7 +1014,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 9:5 e9iz rc://*/ta/man/translate/grammar-connect-logic-goal וּ⁠לְמַ֜עַן 1 Here, **so that** marks “Yahweh may establish the word” as the goal or purpose of “Yahweh your God is driving them out”. Use a connector in your language that makes it clear that this is the purpose. 9:5 zbzd rc://*/ta/man/translate/figs-explicit הָקִ֣ים 1 Here, **establish** means “fulfill”. If it would be helpful in your language, you could state the meaning plainly. See how you translated this concept in [8:18](../08/18.md). Alternate translation: “may fulfill” 9:5 dzy6 rc://*/ta/man/translate/figs-metonymy הַ⁠דָּבָ֗ר 1 Here, **word** represents what someone said, which, in this case, is the promise that Yahweh said. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “the promise” -9:5 hb36 rc://*/ta/man/translate/figs-metaphor לַ⁠אֲבֹתֶ֔י⁠ךָ 1 Moses is using the term **fathers** to mean “ancestors.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to your forefathers” +9:5 hb36 rc://*/ta/man/translate/figs-metaphor לַ⁠אֲבֹתֶ֔י⁠ךָ 1 Moses is using the term **fathers** to mean “ancestors.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to your predecessors” 9:6 yfe5 rc://*/ta/man/translate/figs-metaphor וְ⁠יָדַעְתָּ֗ 1 Here **know** means “understand.” Moses is speaking of thinking about something as if that were knowing it. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “And you shall understand” 9:6 ctjb rc://*/ta/man/translate/figs-explicit בְ⁠צִדְקָֽתְ⁠ךָ֙ 1 Here **in** means “because of.” You could include this information if that would be helpful to your readers. Alternate translation: “because of your righteousness” 9:6 m7os rc://*/ta/man/translate/figs-metaphor עַם־קְשֵׁה־עֹ֖רֶף 1 Here, **hard of neck** is an idiom that means “stubborn” and “rebellious.” The image comes from an animal that does not want to go the way his master is trying to direct him. If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “are a hard-hearted people” or “are a rebellious people”\n @@ -1158,7 +1158,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 10:10 c3iz rc://*/ta/man/translate/translate-ordinal כַּ⁠יָּמִים֙ הָ⁠רִ֣אשֹׁנִ֔ים 1 If your language does not use ordinal numbers, you could use a cardinal number here or an equivalent expression. Alternate translation: “as the previous time” 10:10 mbd1 rc://*/ta/man/translate/figs-explicit וַ⁠יִּשְׁמַ֨ע יְהוָ֜ה אֵלַ֗⁠י גַּ֚ם בַּ⁠פַּ֣עַם הַ⁠הִ֔וא 1 The implication is that Yahweh **listened** to Moses’ request to not destroy the Israelites, just like Yahweh listened to Moses’ request to not destroy Aaron in [9:26](../09/26.md). You could include this information if it would be helpful for your readers. Alternate translation: “And I interceded on your behalf and Yahweh listened to me at that time also” 10:11 ltaw rc://*/ta/man/translate/figs-synecdoche לִ⁠פְנֵ֣י 1 Here **faces** represents people. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “before” -10:11 yxy1 rc://*/ta/man/translate/figs-metaphor לַ⁠אֲבֹתָ֖⁠ם 1 Yahweh is using the term **fathers** to mean “ancestors.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to their forefathers” +10:11 yxy1 rc://*/ta/man/translate/figs-metaphor לַ⁠אֲבֹתָ֖⁠ם 1 Yahweh is using the term **fathers** to mean “ancestors.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to their predecessors” 10:12 d3lk rc://*/ta/man/translate/figs-metonymy יִשְׂרָאֵ֔ל 1 Here, **Israel** represents the Israelite people. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “people of Israel” 10:12-13 x2jw rc://*/ta/man/translate/figs-rquestion מָ֚ה יְהוָ֣ה אֱלֹהֶ֔י⁠ךָ שֹׁאֵ֖ל מֵ⁠עִמָּ֑⁠ךְ כִּ֣י אִם־לְ֠⁠יִרְאָה אֶת־יְהוָ֨ה אֱלֹהֶ֜י⁠ךָ לָ⁠לֶ֤כֶת בְּ⁠כָל־דְּרָכָי⁠ו֙ וּ⁠לְ⁠אַהֲבָ֣ה אֹת֔⁠וֹ וְ⁠לַֽ⁠עֲבֹד֙ אֶת־יְהוָ֣ה אֱלֹהֶ֔י⁠ךָ בְּ⁠כָל־לְבָבְ⁠ךָ֖ וּ⁠בְ⁠כָל־נַפְשֶֽׁ⁠ךָ &\nלִ⁠שְׁמֹ֞ר אֶת־מִצְוֺ֤ת יְהוָה֙ וְ⁠אֶת־חֻקֹּתָ֔י⁠ו אֲשֶׁ֛ר אָנֹכִ֥י מְצַוְּ⁠ךָ֖ הַ⁠יּ֑וֹם לְ⁠ט֖וֹב לָֽ⁠ךְ 1 Moses is using the question form to teach the people of Israel what Yahweh wants them to do. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation, as modeled by the UST. 10:12 hd9p rc://*/ta/man/translate/figs-metaphor לָ⁠לֶ֤כֶת בְּ⁠כָל־דְּרָכָי⁠ו֙ 1 Here Moses is speaking of obeying commands as if it were walking on a path. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to obey all his commands” @@ -1193,7 +1193,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 10:21 ltw9 rc://*/ta/man/translate/figs-metaphor ה֥וּא תְהִלָּתְ⁠ךָ֖ 1 This could mean: (1) “He is the one you must praise” or (2) “It is because you worship him that other peoples will praise you” 10:21 tfvs rc://*/ta/man/translate/figs-explicit אֲשֶׁר־עָשָׂ֣ה אִתְּ⁠ךָ֗ אֶת־הַ⁠גְּדֹלֹ֤ת וְ⁠אֶת־הַ⁠נּֽוֹרָאֹת֙ הָ⁠אֵ֔לֶּה 1 Moses is referring to all the miracles that Yahweh performed for the Israelites when they were in the wilderness. You could include this information if that would be helpful to your readers. Alternate translation: “who has done for you these great and fearsome things while we were in the wilderness” 10:21 pd01 rc://*/ta/man/translate/figs-synecdoche עֵינֶֽי⁠ךָ 1 Moses is using **eyes** to represent the whole person in the act of seeing. If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: “you yourself” -10:22 jp7g rc://*/ta/man/translate/figs-metaphor אֲבֹתֶ֖י⁠ךָ 1 Moses is using the term **fathers** to mean “ancestors.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Your forefathers” +10:22 jp7g rc://*/ta/man/translate/figs-metaphor אֲבֹתֶ֖י⁠ךָ 1 Moses is using the term **fathers** to mean “ancestors.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Your predecessors” 10:22 p41a בְּ⁠שִׁבְעִ֣ים נֶ֔פֶשׁ יָרְד֥וּ אֲבֹתֶ֖י⁠ךָ מִצְרָ֑יְמָ⁠הּ 1 This refers to the events of [Genesis 46](Gen/46/01.md), when Jacob and his whole family moved from Canaan to Egypt. You could include this information if that would be helpful to your readers. Alternate translation: “Your fathers went down from Canaan into Egypt as 70 souls” 10:22 fl9x rc://*/ta/man/translate/figs-metonymy נֶ֔פֶשׁ 1 Here, **souls** represents a human life. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “people” 10:22 mbn0 rc://*/ta/man/translate/grammar-connect-logic-contrast וְ⁠עַתָּ֗ה 1 Moses uses the word **now** here to indicate a strong contrast between how many Israelites there were when the Israelites first went to Egypt and how many Israelites there are at the time of this speech. In your translation, indicate this strong contrast in a way that is natural in your language. Alternate translation: “And now, in contrast” @@ -1241,7 +1241,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 11:8 z7fm rc://*/ta/man/translate/figs-explicit עֹבְרִ֥ים 1 Moses is using the term **going over** because the Israelites must cross the Jordan River to enter into Canaan. You could include this information if that would be helpful to your readers. Alternate translation: “are crossing the Jordan” 11:9 n8nw rc://*/ta/man/translate/grammar-connect-logic-goal וּ⁠לְמַ֨עַן 1 Here, **so that** marks what comes after it as the goal or purpose of obeying Yahweh. Use a connector in your language that makes it clear that this is the purpose. 11:9 h376 rc://*/ta/man/translate/figs-metaphor תַּאֲרִ֤יכוּ יָמִים֙ 1 If the Israelites obey Yahweh, they will **prolong** the **days** when they live on the land. Moses is speaking of time as if it were something over which man could exercise control, to prolong it. You could include this information if it would be helpful for your readers. Alternate translation: “you may live for many generations” -11:9 xc4c rc://*/ta/man/translate/figs-metaphor לַ⁠אֲבֹתֵי⁠כֶ֛ם 1 Moses is using the term **fathers** to mean “ancestors.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to your forefathers” +11:9 xc4c rc://*/ta/man/translate/figs-metaphor לַ⁠אֲבֹתֵי⁠כֶ֛ם 1 Moses is using the term **fathers** to mean “ancestors.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to your predecessors” 11:9 e4cr rc://*/ta/man/translate/figs-idiom וּ⁠לְ⁠זַרְעָ֑⁠ם 1 Here, **seed** means “offspring.” If it would be helpful in your language, you could use a comparable expression or state the meaning plainly. Alternate translation: “and to their offspring” 11:9 gfv3 rc://*/ta/man/translate/figs-idiom אֶ֛רֶץ זָבַ֥ת חָלָ֖ב וּ⁠דְבָֽשׁ 1 Here, **a land flowing with milk and honey** is an idiom that means “a very fertile land.” The word **milk** means that much cattle can survive there and produce milk. The word **honey** means that crops grow well there, so bees can produce honey. If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. See how you translated this in [6:3](../06/03.md). Alternate translation: “in a rich and fertile land” or “in a land good for cattle and crops” 11:10 nbu8 rc://*/ta/man/translate/figs-metonymy וְ⁠הִשְׁקִ֥יתָ בְ⁠רַגְלְ⁠ךָ֖ 1 The word **foot** refers to hard work. In Egypt, workers would use their feet to turn a water wheel that would water the fields. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “and struggled just to water the fields” @@ -1281,7 +1281,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 11:21 h0nh rc://*/ta/man/translate/grammar-connect-logic-goal לְמַ֨עַן 1 Here, **so that** marks what follows as the goal or purpose of [verses 18-20](../11/18.md). Use a connector in your language that makes it clear that this is the purpose. 11:21 s3fj rc://*/ta/man/translate/figs-activepassive יִרְבּ֤וּ יְמֵי⁠כֶם֙ וִ⁠ימֵ֣י בְנֵי⁠כֶ֔ם 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “you and your children may live for a long time” 11:21 xtpr rc://*/ta/man/translate/figs-metaphor בְנֵי⁠כֶ֔ם 1 Here, **sons** means “descendants.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “your offspring” -11:21 pi2p rc://*/ta/man/translate/figs-metaphor לַ⁠אֲבֹתֵי⁠כֶ֖ם 1 Moses is using the term **fathers** to mean “ancestors.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to your forefathers” +11:21 pi2p rc://*/ta/man/translate/figs-metaphor לַ⁠אֲבֹתֵי⁠כֶ֖ם 1 Moses is using the term **fathers** to mean “ancestors.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to your predecessors” 11:21 kg7q rc://*/ta/man/translate/figs-simile כִּ⁠ימֵ֥י הַ⁠שָּׁמַ֖יִם עַל־הָ⁠אָֽרֶץ 1 Moses is saying that the lifespan of the Israelites would be equal to the length of time that the **heavens** exist **over the earth**. If it would be helpful in your language, you could state that explicitly. Alternate translation: “forever” 11:22 qq4s כִּי֩ 1 Here, Moses is using **For** to introduce blessings for obedience. If it would be helpful in your language, you could use a different word or phrase for introductions. Alternate translation: “Now” 11:22-23 q3vs rc://*/ta/man/translate/grammar-connect-condition-hypothetical אִם־שָׁמֹ֨ר תִּשְׁמְר֜וּ⁠ן אֶת־כָּל־הַ⁠מִּצְוָ֣ה הַ⁠זֹּ֗את אֲשֶׁ֧ר אָנֹכִ֛י מְצַוֶּ֥ה אֶתְ⁠כֶ֖ם לַ⁠עֲשֹׂתָ֑⁠הּ לְ⁠אַהֲבָ֞ה אֶת־יְהוָ֧ה אֱלֹהֵי⁠כֶ֛ם לָ⁠לֶ֥כֶת בְּ⁠כָל־דְּרָכָ֖י⁠ו וּ⁠לְ⁠דָבְקָה־בֽ⁠וֹ & וְ⁠הוֹרִ֧ישׁ יְהוָ֛ה אֶת־כָּל־הַ⁠גּוֹיִ֥ם הָ⁠אֵ֖לֶּה מִ⁠לִּ⁠פְנֵי⁠כֶ֑ם וִֽ⁠ירִשְׁתֶּ֣ם גּוֹיִ֔ם גְּדֹלִ֥ים וַ⁠עֲצֻמִ֖ים מִ⁠כֶּֽם 1 Moses is suggesting that this is a hypothetical condition, that Yahweh will only give the Israelites victory if they obey him. Use a natural form in your language for introducing a situation that could happen, as modeled by the UST. @@ -1445,7 +1445,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 13:17 qe75 rc://*/ta/man/translate/figs-metaphor None of those things set apart for destruction must stick in your hand 0 Yahweh cursing something and promising to destroy it is spoken of as if Yahweh were setting the object apart from other things. If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “You must not keep any of the things God has commanded you to destroy” (See also: [[rc://*/ta/man/translate/figs-activepassive]]) 13:17 brm9 rc://*/ta/man/translate/figs-idiom must stick in your hand 0 This is a way of saying a person keeps something. Alternate translation: “must you keep” 13:17 d934 rc://*/ta/man/translate/figs-metaphor Yahweh will turn from the fierceness of his anger 0 Yahweh no longer being angry is spoken of as his anger were an object and Yahweh physically turns away from it. Alternate translation: “Yahweh will stop being angry” -13:17 vyv7 to your fathers 0 Here “fathers” means ancestors or forefathers. +13:17 vyv7 to your fathers 0 Here “fathers” means ancestors or predecessors. 13:18 zgj9 rc://*/ta/man/translate/figs-metonymy you are listening to the voice of Yahweh 0 Here “voice” represents what Yahweh says. Alternate translation: “you are obeying what Yahweh says” 13:18 gjk4 rc://*/ta/man/translate/figs-metaphor that which is right in the eyes of Yahweh your God 0 The eyes represent seeing, and seeing represents thoughts or judgment. Alternate translation: “that which is right in Yahweh’s judgment” or “that which Yahweh your God considers to be right” 14:intro epl7 0 # Deuteronomy 14 General Notes\n\n## Special concepts in this chapter\n\n### Law of Moses\n\nThis chapter is part of the law of Moses, which is part of the covenant Yahweh made with Moses. (See: [[rc://*/tw/dict/bible/kt/lawofmoses]])\n\n### Clean animals\n\nThere are animals which the law considered to be clean and unclean. The people were not allowed to eat the unclean animals. Scholars are uncertain about the reasons for the animals to be considered to be clean or unclean. The result of these food restrictions was a nation that was different than the nations surrounding it. (See: [[rc://*/tw/dict/bible/kt/clean]]) From 9b8fc5b248a06826fea58e03c43ae6e1ecb13384 Mon Sep 17 00:00:00 2001 From: Stephen Wunrow Date: Tue, 8 Aug 2023 23:10:50 +0000 Subject: [PATCH 049/127] Merge stephenwunrow-tc-create-1 into master by stephenwunrow (#3440) --- tn_MAT.tsv | 6 +- tn_MRK.tsv | 193 ++++++++++++++++++++++++++++++++++++----------------- 2 files changed, 133 insertions(+), 66 deletions(-) diff --git a/tn_MAT.tsv b/tn_MAT.tsv index 3f11fb4120..95d769bee2 100644 --- a/tn_MAT.tsv +++ b/tn_MAT.tsv @@ -111,7 +111,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 2:5 o460 rc://*/ta/man/translate/writing-quotations οὕτως & γέγραπται διὰ τοῦ προφήτου 1 In Matthew’s culture, **for thus it has been written through the prophet** is a normal way to introduce a quotation from an important text, in this case, the Old Testament book written by Micah the prophet (see [Micah 5:2](../mic/05/02.md)). If it would be helpful in your language, you could use a comparable phrase that indicates that Matthew is quoting from an important text. Alternate translation: “this is what God had Micah the prophet write down:” 2:5 z2i4 rc://*/ta/man/translate/figs-activepassive οὕτως & γέγραπται διὰ τοῦ προφήτου 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “thus the prophet wrote” or “thus God told the prophet to write” 2:6 uu4h rc://*/ta/man/translate/figs-quotesinquotes καὶ σύ Βηθλέεμ, γῆ Ἰούδα, οὐδαμῶς ἐλαχίστη εἶ ἐν τοῖς ἡγεμόσιν Ἰούδα; ἐκ σοῦ γὰρ ἐξελεύσεται ἡγούμενος, ὅστις ποιμανεῖ τὸν λαόν μου τὸν Ἰσραήλ. 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. If you use the following alternate translation, you will need to delete the comma at the end of the previous verse and only use one quotation mark at the end of this verse. Alternate translation: “that you, Bethlehem, land of Judah, are by no means least among the leaders of Judah, for from you will come out a ruling one who will shepherd God’s people Israel” -2:6 kmw7 rc://*/ta/man/translate/figs-apostrophe καὶ σύ Βηθλέεμ, γῆ Ἰούδα, οὐδαμῶς ἐλαχίστη εἶ ἐν τοῖς ἡγεμόσιν Ἰούδα; ἐκ σοῦ γὰρ ἐξελεύσεται ἡγούμενος, ὅστις ποιμανεῖ τὸν λαόν μου τὸν Ἰσραήλ 1 Micah was speaking to **Bethlehem** as if it were a person. If it would be helpful in your language, you could direct the speech to the people who live in **Bethlehem**, or you could refer to **Bethlehem** in the third person. Alternate translation: “And Bethlehem, land of Judah, is by no means least among the leaders of Judah, for from this town a ruler will come out, a ruling one who will shepherd my people Israel” +2:6 kmw7 rc://*/ta/man/translate/figs-apostrophe καὶ σύ Βηθλέεμ, γῆ Ἰούδα, οὐδαμῶς ἐλαχίστη εἶ ἐν τοῖς ἡγεμόσιν Ἰούδα; ἐκ σοῦ γὰρ ἐξελεύσεται ἡγούμενος, ὅστις ποιμανεῖ τὸν λαόν μου τὸν Ἰσραήλ 1 Micah was speaking to **Bethlehem** as if it were a person. If it would be helpful in your language, you could direct the speech to the people who live in **Bethlehem**, or you could refer to **Bethlehem** in the third person. Alternate translation: “And Bethlehem, land of Judah, is by no means least among the leaders of Judah, for from this town will come out a ruling one who will shepherd my people Israel” 2:6 ez40 rc://*/ta/man/translate/figs-yousingular σύ & σοῦ 1 The word **you** is singular in this verse because Micah is speaking to **Bethlehem**. 2:6 c2cl rc://*/ta/man/translate/figs-litotes οὐδαμῶς ἐλαχίστη 1 The prophet Micah is using a figure of speech here that expresses a strongly positive meaning by using a negative phrase, **by no means**, together with an expression that is the opposite of the intended meaning, **least**. If it would be helpful in your language, you could express the positive meaning. Alternate translation: “very great” or “important” 2:6 pi6x rc://*/ta/man/translate/figs-personification τοῖς ἡγεμόσιν Ἰούδα 1 Since Micah is speaking to **Bethlehem** as if it were a person, he refers to important towns in **Judah** as if they were **leaders**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the leading towns of Judah” or “the great cities in Judah” @@ -128,7 +128,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 2:9 fzm1 rc://*/ta/man/translate/figs-exclamations ἰδοὺ 1 Here, the word **behold** draws the attention of the audience and asks them to listen carefully. If it would be helpful in your language, you could express **behold** with a word or phrase that asks the audience to listen, or you could draw the audience’s attention in another way. Alternate translation: “picture this” or “pay attention” 2:9 yb5t rc://*/ta/man/translate/figs-idiom ἐν τῇ ἀνατολῇ 1 Translate this phrase as you did in [2:2](../02/02.md). Alternate translation: “when it rose” or “as it rose in the east” 2:9 iknf rc://*/ta/man/translate/figs-personification προῆγεν αὐτούς ἕως ἐλθὼν ἐστάθη ἐπάνω οὗ ἦν τὸ παιδίον 1 Here Matthew speaks as if the **star** were a person who could go somewhere and stand there. He means that the star moved in the sky until it was directly above the place where Jesus was staying. We do not know exactly how the **star** moved or what it looked like. If it would be helpful in your language, you could state directly that the star moved and then stopped. Alternate translation: “was moving in the sky ahead of them until it was above where the young child was. Then it stopped moving” -2:10 otdt rc://*/ta/man/translate/figs-explicit ἰδόντες & τὸν ἀστέρα 1 Here Matthew could mean that: (1) they saw how the star moved and then stopped over where Jesus was. Alternate translation: “having seen that the star had stopped” or “having seen that the star was guiding them” (2) they saw that the star had appeared again. Alternate translation: “having seen the star again” or “having seen star the reappear” +2:10 otdt rc://*/ta/man/translate/figs-explicit ἰδόντες & τὸν ἀστέρα 1 Here Matthew could mean that: (1) they saw how the star moved and then stopped over where Jesus was. Alternate translation: “having seen that the star had stopped” or “having seen that the star was guiding them” (2) they saw that the star had appeared again. Alternate translation: “having seen the star again” or “having seen the star reappear” 2:10 vd00 rc://*/ta/man/translate/figs-explicitinfo ἐχάρησαν χαρὰν μεγάλην σφόδρα 1 If your language does not use an abstract noun for the idea of **joy** or would not use both the noun **joy** and the verb **rejoiced** together, you could express the same idea by using only the verb. Alternate translation: “they rejoiced very much” or “they rejoiced exceedingly greatly” 2:11 y2tl rc://*/ta/man/translate/figs-go ἐλθόντες 1 In a context such as this, your language might say “come” instead of **gone**. Alternate translation: “having come” 2:11 kidl rc://*/ta/man/translate/figs-explicit πεσόντες 1 Here Matthew means that the learned men kneeled on the ground or bowed down very low. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “kneeling down” or “prostrating themselves” @@ -5354,4 +5354,4 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 28:20 tzf4 rc://*/ta/man/translate/translate-tense εἰμι 1 Here Jesus uses the present tense to describe something that is true during the time period that he describes. Use whatever tense is natural in your language for referring to this time period. Alternate translation: “will continue to be” 28:20 cmdj rc://*/ta/man/translate/figs-idiom πάσας τὰς ἡμέρας 1 Here, the phrase **all the days** indicates that something happens or is true every day, that is, always. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “always” 28:20 si8z rc://*/ta/man/translate/figs-idiom ἕως τῆς συντελείας τοῦ αἰῶνος 1 Here, the phrase **the end of the age** refers to when the current time period will cease and a new age will begin. If your language has a way to refer to the end of the way things are now, you could use it here, or you could use a descriptive phrase. Alternate translation: “until the end of the world” or “until the moment in the future when the current way of doing things will cease” -28:20 caew rc://*/ta/man/translate/translate-textvariants τοῦ αἰῶνος 1 Many ancient manuscripts do not include anything after the word **age**. The ULT follows that reading. Other ancient manuscripts include the word “Amen” after Jesus ends his speech with the word **age**. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. +28:20 caew rc://*/ta/man/translate/translate-textvariants τοῦ αἰῶνος 1 Many ancient manuscripts do not include anything after the word **age**. The ULT follows that reading. Other ancient manuscripts include the word “Amen” after Jesus ends his speech with the word **age**. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. \ No newline at end of file diff --git a/tn_MRK.tsv b/tn_MRK.tsv index 601588cda4..5d53f15594 100644 --- a/tn_MRK.tsv +++ b/tn_MRK.tsv @@ -201,70 +201,137 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 1:45 b9n2 rc://*/ta/man/translate/figs-explicit ὥστε μηκέτι αὐτὸν δύνασθαι φανερῶς εἰς πόλιν εἰσελθεῖν 1 Here Mark implies that Jesus **was able no longer to enter into a town openly** because people who had heard about him would crowd around him so much. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “so that, because so many people would crowd around him, he was able no longer to enter into a town openly” 1:45 tq0w rc://*/ta/man/translate/figs-go ἤρχοντο 1 In a context such as this, your language might say “going” instead of **coming**. Alternate translation: “they were going” 1:45 z363 rc://*/ta/man/translate/figs-hyperbole πάντοθεν 1 The phrase **from all sides** is an overstatement for emphasis. If it would be helpful in your language, you could use a different way to express the emphasis. Alternate translation: “from all over the region” or “from very many places” -2:intro zhb5 0 # Mark 2 General Notes\n\n## Structure and Formatting\n\n1. Jesus heals the paralytic (2:1–12)\n1. Jesus tells Levi to follow him (2:13,14)\n1. The feast at Levi’s house (2:15–17)\n1. Questions about fasting (2:18–22)\n1. Picking grain on the Sabbath (2:22–28)\n\n## Special Concepts in this Chapter\n\n### “Sinners”\n\nWhen the people of Jesus’ time spoke of “sinners,” they were talking about people who did not obey the law of Moses and instead committed sins like theft or murder, or they committed sexual sins. When Jesus said that he came to call “sinners,” he meant that only people who believe that they are sinners can be his followers. This is true even if they are not what most people think of as “sinners.” (See: [[rc://*/tw/dict/bible/kt/sin]])\n\n### Fasting and feasting\n\nPeople would fast (not eat food for a longer than usual period of time) when they were sad or were showing God that they were sorry for their sins. When they were happy, like during weddings, they would have feasts, or meals where they would eat much food. (See: [[rc://*/tw/dict/bible/other/fast]])\n\n## Important Figures of Speech in this Chapter\n\n### Rhetorical questions\n\nThe Jewish leaders used rhetorical questions to show that they were angry because of what Jesus said and did and that they did not believe that he was God’s Son ([Mark 2:7](../mrk/02/07.md)). Jesus used them to show the Jewish leaders that they were arrogant ([Mark 2:25–26](./25.md)). (See: [[rc://*/ta/man/translate/figs-rquestion]])\n\n### The historic present\n\nTo call attention to a development in the story, Mark uses the present tense in past narration. In this chapter, the historic present occurs in verses 1, 3, 4, 5, 8, 10, 12, 14, 17, 18, 25. If it would not be natural to do that in your language, you could use the past tense in your translation. (See: [[rc://*/ta/man/translate/figs-pastforfuture]]) -2:1 ir5j rc://*/ta/man/translate/figs-activepassive ἠκούσθη ὅτι ἐν οἴκῳ ἐστίν 1 If it would be more natural in your language, you could say this with an active form. Alternate translation: “the people there heard that he was staying at his home” -2:1 j6pa rc://*/ta/man/translate/grammar-connect-time-background καὶ εἰσελθὼν πάλιν εἰς Καφαρναοὺμ 1 The author tells us that Jesus **entered again** to remind us that he had already been in Capernaum in [1:21](../01/21.md). If it would be helpful in your language, you could make this more explicit. Use a natural way in your language for introducing background information. Alternate translation: “Jesus came a second time to the town called Capernaum” -2:1 afvi rc://*/ta/man/translate/figs-explicit ἐν οἴκῳ ἐστίν 1 There is some debate over whose **house** this is. It could possibly be: (1) Peter’s house. Peter’s house functioned as the place to which Jesus always returned when he was in Capernaum. Alternate translation: “He was in Peter’s house” or (2) you could leave it generic and not specify whose house it was. -2:3 s21g rc://*/ta/man/translate/translate-unknown παραλυτικὸν 1 Here, **a paralytic** is someone who, because of injury or disease, is not able to use their arms, legs, torso, or some combination of those parts of their body. -2:4 v6ma rc://*/ta/man/translate/translate-unknown ἀπεστέγασαν τὴν στέγην ὅπου ἦν, καὶ ἐξορύξαντες, χαλῶσι 1 In the region where Jesus lived, houses had flat roofs made of clay covered with tiles. If it would be helpful in your language, you could say that explicitly. Alternate translation: “they removed the tiles from the part of the roof above where Jesus was. And when they had dug through the clay roof, they lowered” or “they made a hole in the roof above where Jesus was, and then they lowered” -2:4 ouxr rc://*/ta/man/translate/translate-unknown κράβαττον 1 A **mat** was a portable bed that could also be used to transport a person. Think of something in your culture on which you might carry an injured person to take them for medical attention. Alternate translation: “a stretcher” or “a cot” -2:5 trg9 rc://*/ta/man/translate/figs-explicit ἰδὼν & τὴν πίστιν αὐτῶν 1 The implication is that Jesus recognized that the friends of this paralyzed man strongly believed that he could heal him. Their actions proved that. If it would be helpful in your language, you could state that explicitly. Alternate translation: “When Jesus recognized that the man’s friends were convinced that he could heal him” -2:5 hzg6 rc://*/ta/man/translate/translate-kinship τέκνον 1 The word **Child** here shows Jesus cared for the man as a father cares for a son. This man was not actually Jesus’ son. If your language has a term like this that would be appropriate in this context, you could use it here. Alternate translation: “Beloved” -2:6 le6v rc://*/ta/man/translate/figs-metonymy διαλογιζόμενοι ἐν ταῖς καρδίαις αὐτῶν 1 Here, **hearts** is a metonym for the people’s thoughts. If this would be misunderstood in your language, you could use an equivalent expression or plain language. Alternate translation: “debating to themselves” -2:7 yr5a rc://*/ta/man/translate/figs-rquestion τί οὗτος οὕτως λαλεῖ? 1 These religious leaders do not expect someone to tell them who Jesus is. Instead, they are using the question form to emphasize how inappropriate they think it is for Jesus to tell someone that he forgives their sins. As the next sentence explains, they think this means that Jesus was claiming to be God, and so in their view he would be speaking blasphemies. If it would be helpful in your language, you could translate their words as a statement or exclamation. Alternate translation: “This man should not be speaking this way!” -2:7 sj6j rc://*/ta/man/translate/figs-rquestion τίς δύναται ἀφιέναι ἁμαρτίας, εἰ μὴ εἷς ὁ Θεός? 1 The scribes used this question to say that since no one **is able to forgive sins except one, God**, then Jesus should not say “Your sins are forgiven.” If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “Only one, God, can forgive sins, not a man!” -2:8 niy6 rc://*/ta/man/translate/figs-metonymy τῷ πνεύματι αὐτοῦ 1 Here, **spirit** means Jesus’ inner thoughts. If this would be misunderstood in your language, you could use an equivalent expression or plain language. Alternate translation: “in his inner being” or “within himself” -2:8 h3zp rc://*/ta/man/translate/figs-explicit ἐπιγνοὺς ὁ Ἰησοῦς τῷ πνεύματι αὐτοῦ 1 This phrase implies that Jesus had supernatural knowledge. It indicates that Jesus knew what the scribes were saying even though he did not hear what they said. If it would be helpful in your language, your could say this explicitly. Alternate translation: “Jesus, having become aware though no one told him” or “Jesus, without hearing them, knows” -2:8 wga7 rc://*/ta/man/translate/figs-rquestion τί ταῦτα διαλογίζεσθε ἐν ταῖς καρδίαις ὑμῶν? 1 Jesus uses this question to tell the scribes that what they are thinking is wrong. It also shows that He knows what they are thinking without them saying it out loud. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “What you are debating in your hearts is wrong.” or “Do not think that I am blaspheming.” -2:8 s3m6 rc://*/ta/man/translate/figs-metonymy ταῦτα & ἐν ταῖς καρδίαις ὑμῶν 1 The word **hearts** means their inner thoughts and desires. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “this inside yourselves” or “these things” -2:9 wv5d rc://*/ta/man/translate/figs-rquestion τί ἐστιν εὐκοπώτερον, εἰπεῖν τῷ παραλυτικῷ, ἀφίενταί σου αἱ ἁμαρτίαι, ἢ εἰπεῖν, ἔγειρε καὶ ἆρον τὸν κράβαττόν σου καὶ περιπάτει? 1 Jesus is not asking for information but is using the question form here to prepare the scribes and Pharisees for the miracle he is about to perform. It is easier to say, “Your sins are forgiven you,” because there is no visible proof when someone’s sins are forgiven. However, if someone says to a paralyzed person, “Get up and take up your mat, and walk,” but the person does not do so, then it is obvious that the person speaking lacks God’s authority. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “It is surely easier to say, ‘Your sins are forgiven you,’ than to say, ‘Get up and walk!’” -2:9 q905 rc://*/ta/man/translate/figs-quotesinquotes τί ἐστιν εὐκοπώτερον, εἰπεῖν τῷ παραλυτικῷ, ἀφίενταί σου αἱ ἁμαρτίαι, ἢ εἰπεῖν, ἔγειρε καὶ ἆρον τὸν κράβαττόν σου καὶ περιπάτει 1 If it would be helpful in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “Is it easier to tell someone that his sins are forgiven, or to tell him to get up, take his mat, and walk?” -2:10 g4jn rc://*/ta/man/translate/figs-explicit εἰδῆτε 1 The word **you** refers to the scribes and the crowd. If it would be helpful in your language, you could express that explicitly in a way that would be natural in your language. -2:10 jsyp rc://*/ta/man/translate/figs-123person ἐξουσίαν ἔχει ὁ Υἱὸς τοῦ Ἀνθρώπου 1 By calling himself **the Son of Man**, Jesus is referring to himself in the third person. If it would be helpful in your language, you can use the first person. Alternate translation: “God has given me, the Son of Man, authority” -2:11 f369 rc://*/ta/man/translate/figs-imperative ἔγειρε ἆρον τὸν κράβαττόν σου, καὶ ὕπαγε εἰς τὸν οἶκόν σου 1 The words **get up, pick up your mat, and go** were not commands that the man was able to obey with his own strength. Instead, this was a command that directly caused the man to be healed, and then the man was able to obey this command. Alternate translation: “I heal you, so you can get up, pick up your mat, and go to your house” -2:12 ki94 ἔμπροσθεν πάντων 1 Alternate translation: “in the presence of everyone in the house” -2:12 e0xs rc://*/ta/man/translate/figs-explicit ἠγέρθη, καὶ εὐθὺς ἄρας τὸν κράβαττον, ἐξῆλθεν ἔμπροσθεν πάντων 1 The implication is that the man was able to get up because Jesus had healed him. If it would be helpful in your language, you could say that explicitly. Alternate translation: “And all at once the man was healed, so he got up” -2:13 ma6f rc://*/ta/man/translate/grammar-connect-time-background καὶ ἐξῆλθεν πάλιν παρὰ τὴν θάλασσαν, καὶ πᾶς ὁ ὄχλος ἤρχετο πρὸς αὐτόν, καὶ ἐδίδασκεν αὐτούς 1 # Connecting Statement:\n\nIn this verse Mark gives background information to tell the reader where the next event is taking place. Use a natural way in your language for introducing background information. -2:13 zecn rc://*/ta/man/translate/figs-go πᾶς ὁ ὄχλος ἤρχετο πρὸς αὐτόν 1 Your language may say “going” or “went” rather than **coming** in contexts such as this. Use whichever is more natural. Alternate translation: “A large crowd was going to him” or “all the crowd went to him” +2:intro zhb5 0 # Mark 2 General Notes\n\n## Structure and Formatting\n\n2. The ministry of Jesus in Galilee (1:14–8:26)\n * Early ministry (1:14–3:6)\n * Jesus heals a paralytic (2:1–12)\n * Jesus calls Levi and dines at his house (2:13–17)\n * Jesus brings something new (2:18–22)\n * Picking heads of grain on the Sabbath (2:22–28)\n\n## Special Concepts in this Chapter\n\n### “Sinners”\n\nWhen Mark uses the word “sinners,” he is describing a group of people whom many Jewish religious groups would have considered to be living in ways that were improper for those who were part of God’s people. Some of these people may have committed significant sins, while others may have disagreed with many of the Jewish religious groups about how Jews could properly behave. If possible, use a word or phrase that identifies people who are not living as many religious groups think that people should live. (See: [[rc://*/tw/dict/bible/kt/sin]])\n\n### Fasting and feasting\n\nIn Jesus’ culture, people would “fast,” or abstain from eating for a period of time, in order to honor God or to repent of their sins. They would “feast,” or eat a lot of food, when they were celebrating some important event, such as a wedding. Consider how you will refer to these behaviors in [2:15–22](../02/15.md), in which Jesus feasts and teaches about why he and his disciples do not fast. (See: [[rc://*/tw/dict/bible/other/fast]])\n\n### The Sabbath\n\nIn the law that God gave to Moses, God commanded the Israelites to rest on the seventh day, which was called the Sabbath. The Jewish religious leaders disagreed with each other about what kinds of things a person could do on the Sabbath and still rest as God had commanded. In [2:22–28](../02/22.md), the Pharisees and Jesus engage in these kinds of debates about the Sabbath. Jesus disagrees with how the Pharisees understand the Sabbath, and he argues for a different view. If your readers may not understand what the Sabbath is and why Jesus and the Pharisees are debating about it, you may need to include some information in a footnote. (See: [[rc://*/tw/dict/bible/kt/sabbath]])\n\n## Important Figures of Speech in this Chapter\n\n### The short parables in [2:19–22](../02/19.md)\n\nIn these verses, Jesus gives three short parables that emphasize how certain things do not go well together. Fasting does not happen during a wedding celebration. An unshrunk piece of cloth does not make a good patch for an old garment. Old wineskins do not make good containers for fresh wine that still needs to ferment. Jesus tells these parables to illustrate how his ministry and preaching do not match well with how people had previously done things. In other words, Jesus wants people to expect what he does to be new, and this may require thinking and doing many new things. You should preserve these parables, since they are not direct metaphors. If necessary, you could introduce them in such a way that your readers recognize that they are parables or illustrations. See the notes on each verse for possible translation options. (See: [[rc://*/ta/man/translate/figs-parables]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nMany of the forms of “you” in this chapter appear in dialogues between Jesus and other individuals. Because of this, most forms of “you” in this chapter are singular. You should assume forms of “you” are singular unless a note specifies that the form is plural. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### The historic present\n\nTo call attention to a development in the story, Mark uses the present tense in past narration. In this chapter, the historic present occurs in verses 1, 3, 4, 5, 8, 10, 12, 14, 17, 18, 25. If it would not be natural to do that in your language, you could use the past tense in your translation. (See: [[rc://*/ta/man/translate/figs-pastforfuture]]) +2:1 j6pa rc://*/ta/man/translate/figs-idiom δι’ ἡμερῶν 1 Here, the phrase **after {some} days** indicates that the events Mark is about to narrate occurred a few, but not very many, days after the event he just narrated, the healing of the leper. If it would be helpful in your language, you could use a comparable word or phrase that indicates that a few **days** passed between the previous event and this event. Alternate translation: “a few days later” +2:1 ir5j rc://*/ta/man/translate/figs-activepassive ἠκούσθη 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was people who were in **Capernaum**. Alternate translation: “the people there heard” +2:1 jmtf rc://*/ta/man/translate/translate-tense ἐστίν 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “he was” +2:1 afvi rc://*/ta/man/translate/figs-explicit ἐν οἴκῳ 1 Here Mark implies that this **house** was Jesus’ home while he was in Capernaum. This **house** could belong to: (1) Simon and Andrew, since he stayed at their house previously (see [1:29](../01/29.md)). Alternate translation: “in Simon and Andrew’s house” (2) Jesus and his relatives, who may have moved to Capernaum. Alternate translation: “in his house” +2:2 zja1 rc://*/ta/man/translate/figs-nominaladj πολλοὶ 1 Mark is using the adjective **many** as a noun to mean many people. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “many men and women” +2:2 pv8e rc://*/ta/man/translate/figs-activepassive συνήχθησαν 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “gathered” or “came together”\n +2:2 m8pw rc://*/ta/man/translate/figs-idiom μηκέτι χωρεῖν 1 Here, the clause **it could no longer receive** means that the house was so full that no one else could fit inside. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “there was no space left” or “no one else could fit” +2:2 ilsu rc://*/ta/man/translate/figs-explicit μηδὲ τὰ πρὸς τὴν θύραν 1 Here Mark means that there were so many people even outside the house that no one could get near **the door**. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “and no one could even get to the door” or “and there was no space even at the door into the house” +2:2 zkka rc://*/ta/man/translate/figs-metonymy τὸν λόγον 1 Mark is using the term **word** to mean the gospel, that Jesus preached using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the gospel” +2:3 sotm rc://*/ta/man/translate/figs-explicit ἔρχονται φέροντες πρὸς αὐτὸν παραλυτικὸν, αἰρόμενον ὑπὸ τεσσάρων 1 Here Mark could be implying that: (1) more than four people came, but only **four** of them were carrying the paralytic. Alternate translation: “people come bringing to him a paralytic, being carried by four of them” (2) **four** people came and were carrying the paralytic. Alternate translation: “four men come bringing to him a paralytic, whom they were carrying” +2:3 h1t1 rc://*/ta/man/translate/figs-go ἔρχονται 1 In a context such as this, your language might say “go” instead of **come**. Alternate translation: “they go” +2:3 s21g rc://*/ta/man/translate/translate-unknown παραλυτικὸν 1 A **paralytic** is someone who is not able to use or control some or all of his or her arms and legs because of injury or sickness. If your readers would not be familiar with this sickness, you could use the name of something like this in your language, or you could use a general expression. Alternate translation: “a paralyzed person” or “a person who could not move his limbs” +2:3 k1ev rc://*/ta/man/translate/figs-activepassive αἰρόμενον ὑπὸ τεσσάρων 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “whom four men were carrying” +2:3 i2wu rc://*/ta/man/translate/figs-explicit αἰρόμενον 1 As the next verse states, the **four men** carried the **paralytic** on a “mat.” If it would be helpful in your language, you could make that idea explicit here. Alternate translation: “being carried on a mat” +2:4 gbvn rc://*/ta/man/translate/grammar-connect-logic-result μὴ δυνάμενοι προσενέγκαι αὐτῷ διὰ τὸν ὄχλον 1 If it would be more natural in your language, you could reverse the order of these phrases, since the second phrase gives the reason for the result that the first phrase describes. Alternate translation: “when, because of the crowd, they were not able to bring to him” +2:4 i44b rc://*/ta/man/translate/figs-explicit προσενέγκαι αὐτῷ 1 Here Mark implies that they were not able to **bring** the paralytic to Jesus. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “to bring the paralytic to Jesus” +2:4 v6ma rc://*/ta/man/translate/translate-unknown ἀπεστέγασαν τὴν στέγην ὅπου ἦν, καὶ ἐξορύξαντες, χαλῶσι 1 In the region where Jesus lived, houses usually had flat roofs that could be reached by staircases on the outside of the houses. These roofs were usually made of wooden beams, branches, and packed dirt or clay. Here Mark describes how these people **dug** through the branches and clay to create a hole in the roof through which they could lower the paralytic on his mat. If your readers would not be familiar with this kind of roof, you could use descriptive phrases, or you could use more general terms. Alternate translation: “they demolished the part of the flat roof above where he was, and having dug a hole in it, they lower” or “they cut a hole in the roof and lower through it” +2:4 rrvf rc://*/ta/man/translate/grammar-connect-time-sequential ἐξορύξαντες 1 Here Mark uses the phrase **having dug {it} out** to indicate that they finished making a hole before they lowered the man down. If it would be helpful in your language, you could use a word or phrase that introduces this sequence more explicitly. Alternate translation: “once they had dug it out” or “after digging it out” +2:4 q22b rc://*/ta/man/translate/figs-explicit ἀπεστέγασαν τὴν στέγην ὅπου ἦν 1 Here Mark implies that they first climbed up onto **the roof** before they **removed** it. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “they climbed onto the roof of the house where he was and removed it” +2:4 db7n rc://*/ta/man/translate/translate-tense χαλῶσι 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “they lowered” +2:4 ouxr rc://*/ta/man/translate/translate-unknown κράβαττον 1 A **mat** was a portable bed that could also be used to transport a person. If your readers would not be familiar with this type of bed, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “a stretcher” +2:4 b32f rc://*/ta/man/translate/translate-unknown ὁ παραλυτικὸς 1 See how you translated the word **paralytic** in [2:3](../02/03.md). Alternate translation: “the paralyzed person” or “the person who could not move his limbs” +2:5 trg9 rc://*/ta/man/translate/figs-explicit ἰδὼν & τὴν πίστιν αὐτῶν 1 Here Mark implies that Jesus recognized that the friends of this paralyzed man strongly believed that he could heal him. Their actions proved that. If it would be helpful to your readers, you could make this idea more explicit. Alternate translation: “having recognized that they were convinced that he could heal the paralytic” +2:5 u57m rc://*/ta/man/translate/figs-abstractnouns τὴν πίστιν αὐτῶν 1 If your language does not use an abstract noun for the idea of **faith**, you could express the same idea in another way. Alternate translation: “how they trusted” +2:5 v1st rc://*/ta/man/translate/translate-tense λέγει 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “said” +2:5 kuvm rc://*/ta/man/translate/translate-unknown τῷ παραλυτικῷ 1 See how you translated the word paralytic in [2:3](../02/03.md). Alternate translation: “to the paralyzed person” or “to the person who could not move his limbs” +2:5 hzg6 rc://*/ta/man/translate/figs-metaphor τέκνον 1 Here Jesus calls the paralytic **Child** to indicate that he cares for him. The word also implies that the paralytic was younger than Jesus. The paralytic was not actually Jesus’ son. If it would be helpful in your language, you could use a form of address that an older person would use to show that they care for a younger person. Alternate translation: “My friend” or “Young one”\n +2:5 lix5 rc://*/ta/man/translate/figs-activepassive ἀφέωνται σου αἱ ἁμαρτίαι 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who does the action, it is clear from the context that it is Jesus. Alternate translation: “I forgive your sins” +2:6 ihb1 rc://*/ta/man/translate/grammar-connect-words-phrases δέ 1 Here, the word **But** introduces something that was happening while Jesus was speaking to the paralytic. If it would be helpful in your language, you could use a word or phrase that introduces something that happened at the same time as something that has already been narrated. Alternate translation: “Meanwhile,” or “While that was happening,” +2:6 le6v rc://*/ta/man/translate/figs-metonymy ἐν ταῖς καρδίαις αὐτῶν 1 In Mark’s culture, **hearts** are the places where humans think and feel. If it would be helpful in your language, you could translate **hearts** by referring to the places where humans think and feel in your culture or by expressing the idea plainly. Alternate translation: “in their heads” or “within themselves” +2:7 yr5a rc://*/ta/man/translate/figs-rquestion τί οὗτος οὕτως λαλεῖ? 1 The scribes are using the question form to show that they disapprove of how Jesus was speaking. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “It is not right for this one to speak in this way.” or “This one should not be speaking in this way!” +2:7 fp38 rc://*/ta/man/translate/grammar-connect-exceptions τίς δύναται ἀφιέναι ἁμαρτίας, εἰ μὴ εἷς ὁ Θεός 1 If, in your language, it would appear that the scribes were making a statement here and then contradicting it, you could reword this to avoid using an exception clause. Alternate translation: “Only one, God, is able to forgive sins, right?” or “Who is able to forgive sins? It is only God, right?” +2:7 sj6j rc://*/ta/man/translate/figs-rquestion τίς δύναται ἀφιέναι ἁμαρτίας, εἰ μὴ εἷς ὁ Θεός? 1 The scribes is using the question form to indicate that they are confident that only God can forgive sins. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “No one is able to forgive sins except one, God.” or “No one can ever forgive sins except one, God!” +2:8 h3zp rc://*/ta/man/translate/figs-explicit ἐπιγνοὺς ὁ Ἰησοῦς τῷ πνεύματι αὐτοῦ 1 Here Mark implies that Jesus knew what the scribes were thinking even though they did not say it out loud. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “Jesus, having known in his spirit their thoughts,” +2:8 niy6 rc://*/ta/man/translate/figs-metonymy τῷ πνεύματι αὐτοῦ 1 Here, the word **spirit** refers to inner parts of Jesus, the parts where he thought and willed. If it would be helpful in your language, you could refer to the inner part of Jesus or to Jesus more generally. Alternate translation: “in his mind” or “in himself” +2:8 sj4s rc://*/ta/man/translate/translate-tense διαλογίζονται & λέγει 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “they were debating … said” +2:8 wga7 rc://*/ta/man/translate/figs-rquestion τί ταῦτα διαλογίζεσθε ἐν ταῖς καρδίαις ὑμῶν? 1 Jesus is using the question form to rebuke the scribes. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “What you are debating in your hearts is wrong.” or “Stop debating in your hearts whether I am blaspheming!” +2:8 vfkd rc://*/ta/man/translate/figs-yousingular διαλογίζεσθε & ὑμῶν 1 Because Jesus is speaking to the scribes, the words **you** and **your** are plural. +2:8 s3m6 rc://*/ta/man/translate/figs-metonymy ἐν ταῖς καρδίαις ὑμῶν 1 See how you translated **hearts** in [2:1](../02/01.md). Alternate translation: “in your heads” or “within yourselves” +2:9 wv5d rc://*/ta/man/translate/figs-rquestion τί ἐστιν εὐκοπώτερον, εἰπεῖν τῷ παραλυτικῷ, ἀφίενταί σου αἱ ἁμαρτίαι, ἢ εἰπεῖν, ἔγειρε καὶ ἆρον τὸν κράβαττόν σου καὶ περιπάτει? 1 Jesus is using the question form to show the scribes which of these things is **easier** to say. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. He could mean: (1) that saying **Your sins are forgiven** is easier than saying **Get up and take up your mat and walk**. This is because it is easy to show that someone is lying when they try to heal a paralytic, but it is not easy to show that someone is lying when they claim to forgive sins. Alternate translation: “It is easier to say, ‘Your sins are forgiven,’ than to say, ‘Get up and take up your mat and walk.’” (2) that both things are equally easy to say. Alternate translation: “Saying ‘Your sins are forgiven’ is just as easy as saying, ‘Get up and take up your mat and walk.’”\n +2:9 q905 rc://*/ta/man/translate/figs-quotesinquotes εἰπεῖν τῷ παραλυτικῷ, ἀφίενταί σου αἱ ἁμαρτίαι, ἢ εἰπεῖν, ἔγειρε καὶ ἆρον τὸν κράβαττόν σου καὶ περιπάτει 1 If it would be clearer in your language, you could translate this sentence so that there are no quotations within a quotation. Alternate translation: “to say to the paralytic that his sins are forgiven or to tell him to get up and take up his mat and walk” +2:9 r5bq rc://*/ta/man/translate/translate-unknown τῷ παραλυτικῷ 1 See how you translated the word paralytic in [2:3](../02/03.md). Alternate translation: “to the paralyzed person” or “to the person who could not move his limbs” +2:9 aiif rc://*/ta/man/translate/figs-activepassive ἀφίενταί σου αἱ ἁμαρτίαι 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who does the action, it is clear from the context that it is the person speaking. Alternate translation: “I have forgiven your sins” +2:9 nmp7 rc://*/ta/man/translate/translate-unknown τὸν κράβαττόν σου 1 See how you translated **mat** in [2:4](../02/04.md). Alternate translation: “your stretcher” +2:10 cmms rc://*/ta/man/translate/grammar-connect-logic-contrast δὲ 1 Here, the word **But** introduces a slight contrast with the comparison in the previous verse. Jesus now shows that he will both forgive and heal the paralytic. If it would be helpful in your language, you could use a word or phrase that introduces a slight contrast, or you could leave But untranslated. Alternate translation: “But now,” or “Leaving that aside,” +2:10 g4jn rc://*/ta/man/translate/grammar-connect-logic-goal ἵνα & εἰδῆτε ὅτι ἐξουσίαν ἔχει ὁ Υἱὸς τοῦ Ἀνθρώπου ἐπὶ τῆς γῆς ἀφιέναι ἁμαρτίας, (λέγει τῷ παραλυτικῷ) 1 Here, the phrase **in order that** introduces the purpose for which Jesus **says to the paralytic** the commands that he gives. If it would be helpful in your language, you could use a form that provides the stated purpose for which a person performs an action. Alternate translation: “here is what I will do so that you might know that the Son of Man has authority on the earth to forgive sins.’ Then he says to the paralytic,”\n +2:10 jhy6 rc://*/ta/man/translate/figs-yousingular εἰδῆτε 1 Because Jesus is speaking to the scribes, the word **you** is plural. +2:10 jsyp rc://*/ta/man/translate/figs-123person ἔχει ὁ Υἱὸς τοῦ Ἀνθρώπου 1 Here Jesus speaks about himself in the third person. If it would be helpful in your language, you could use the first person. Alternate translation: “I, who am the Son of Man, have” +2:10 uedr rc://*/ta/man/translate/figs-abstractnouns ἐξουσίαν ἔχει 1 If your language does not use an abstract noun for the idea of **authority**, you could express the same idea in another way. Alternate translation: “has been authorized” +2:10 m66x rc://*/ta/man/translate/translate-tense λέγει 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “he said” +2:10 t8qy rc://*/ta/man/translate/translate-unknown τῷ παραλυτικῷ 1 See how you translated the word paralytic in [2:3](../02/03.md). Alternate translation: “to the paralyzed person” or “to the person who could not move his limbs” +2:11 wwzh σοὶ λέγω 1 Jesus says this to emphasize what he is about to tell the paralytic. Use a natural form in your language for emphasizing the importance of a statement. Alternate translation: “Listen to me:” +2:11 f369 rc://*/ta/man/translate/figs-imperative τὸν κράβαττόν σου 1 See how you translated **mat** in [2:4](../02/04.md). Alternate translation: “your stretcher” +2:12 la3i rc://*/ta/man/translate/figs-explicit ἠγέρθη, καὶ εὐθὺς ἄρας τὸν κράβαττον, ἐξῆλθεν 1 The implication is that the man was able to get up because Jesus had healed him. If it would be helpful to your readers, you could make this idea more explicit. Alternate translation: “having been healed, he got up, immediately took up the mat, went out” +2:12 ki94 rc://*/ta/man/translate/translate-unknown τὸν κράβαττον 1 See how you translated **mat** in [2:4](../02/04.md). Alternate translation: “the stretcher” +2:12 e0xs rc://*/ta/man/translate/figs-go ἐξῆλθεν 1 In a context such as this, your language might say “came” instead of **went**. Alternate translation: “he came out” +2:12 c6zx rc://*/ta/man/translate/figs-nominaladj πάντων & πάντας 1 In both places, Mark is using the adjective **all** as a noun to mean all the people who were there. Your language may use adjectives in the same way. If not, you could translate these words with equivalent phrases. Alternate translation: “all the people there … all those people” +2:12 zid9 rc://*/ta/man/translate/figs-activepassive ἐξίστασθαι 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “marveled” +2:12 btim rc://*/ta/man/translate/figs-quotations λέγοντας, ὅτι οὕτως οὐδέποτε εἴδομεν 1 It may be more natural in your language to have an indirect quotation here. Alternate translation: “saying that they had never seen thus” +2:12 q3u6 rc://*/ta/man/translate/writing-quotations λέγοντας 1 If you keep the direct quotation, consider natural ways of introducing it in your language. Alternate translation: “and they said” +2:13 ma6f rc://*/ta/man/translate/writing-newevent καὶ 1 Here, the word **And** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **And** untranslated. Alternate translation: “After that,” +2:13 eaev rc://*/ta/man/translate/figs-go ἐξῆλθεν 1 In a context such as this, your language might say “came” instead of **went**. Alternate translation: “he came out” +2:13 zecn rc://*/ta/man/translate/figs-go ἤρχετο 1 In a context such as this, your language might say “going” instead of **coming**. Alternate translation: “was going” +2:14 xi5p rc://*/ta/man/translate/writing-participants εἶδεν Λευεὶν τὸν τοῦ Ἁλφαίου, καθήμενον ἐπὶ τὸ τελώνιον 1 Here Mark introduces a tax collector named **Levi** as a new character in the story. Use a natural form in your language for introducing a new character. Alternate translation: “he saw a man who was called Levi, the son of Alphaeus. Levi was sitting at the tax collector’s office” 2:14 sc4g rc://*/ta/man/translate/translate-names Ἁλφαίου 1 The word **Alphaeus** is the name of a man. -2:14 ekv0 rc://*/ta/man/translate/figs-idiom ἀκολούθει μοι 1 In this context, to follow someone means to become that person’s disciple. If it would be helpful in your language, you could use an equivalent idiom or use plain language. Alternate translation: “Become my disciple” or “Come, follow me as your teacher” -2:15 bwv2 ἦσαν γὰρ πολλοὶ, καὶ ἠκολούθουν αὐτῷ 1 Alternate translation: “because there were many tax collectors and sinful people who followed Jesus” -2:15 zqcu rc://*/ta/man/translate/figs-hendiadys καὶ πολλοὶ τελῶναι καὶ ἁμαρτωλοὶ συνανέκειντο τῷ Ἰησοῦ 1 These two groups are used to express that Jesus and his disciples were eating with many people upon whom the religious leaders looked down. -2:16 rwu1 rc://*/ta/man/translate/figs-possession οἱ γραμματεῖς τῶν Φαρισαίων 1 Mark is using the possessive form to tell his readers that **the scribes** were members of the group known as **the Pharisees**. If this is not clear in your language, you could indicate this explicitly. Alternate translation: “the scribes, who were members of the Pharisees” -2:16 b1bi rc://*/ta/man/translate/figs-rquestion ὅτι μετὰ τῶν τελωνῶν καὶ ἁμαρτωλῶν ἐσθίει? 1 The Pharisees and scribes are using the question form to express their disapproval. They believed that religious people should separate themselves from people whom they considered to be sinners. If it would be helpful in your language, you could translate their words as a statement or exclamation. Alternate translation: “You should not eat and drink with sinful tax collectors!” -2:17 ak1u rc://*/ta/man/translate/writing-proverbs οὐ χρείαν ἔχουσιν οἱ ἰσχύοντες ἰατροῦ, ἀλλ’ οἱ κακῶς ἔχοντες 1 Jesus begins his response by quoting or creating a proverb, a short saying about something that is generally true in life. This proverb draws a comparison. Just as sick people need a doctor to be healed, so sinners need Jesus in order to be forgiven and restored. But since Jesus explains the comparison in the next verse, you do not need to explain it here. Rather, you could translate the proverb itself in a way that will be meaningful in your language and culture. Alternate translation: “People who are well do not need a doctor’s help; people who are sick do” -2:17 c62j rc://*/ta/man/translate/figs-irony οὐ χρείαν ἔχουσιν οἱ ἰσχύοντες ἰατροῦ, ἀλλ’ οἱ κακῶς ἔχοντες. οὐκ ἦλθον καλέσαι δικαίους, ἀλλὰ ἁμαρτωλούς 1 **The ones having sickness** are equated with those who are wanting to be saved by Jesus. The **ones being healthy** are equated with those who do not think they need Jesus. Jesus does not actually think those who do not want him are healthy. He thinks the opposite. He says these words while speaking to people who think they are healthy in their own eyes and do not need Jesus. If it would be helpful in your language, you could be more explicit. Alternate translation: “Those who suppose themselves to be healthy do not need a doctor. It is those who know that they are sick who need a doctor” -2:17 lh4l rc://*/ta/man/translate/figs-ellipsis οὐ χρείαν ἔχουσιν οἱ ἰσχύοντες ἰατροῦ, ἀλλ’ οἱ κακῶς ἔχοντες 1 The words **have a need of a physician** are assumed in the second phrase. If this would be misunderstood in your language, you could supply these words from the context. Alternate translation: “Those who are healthy do not need a doctor, but those who are sick need a doctor” -2:17 ca4e rc://*/ta/man/translate/figs-ellipsis οὐκ ἦλθον καλέσαι δικαίους, ἀλλὰ ἁμαρτωλούς 1 The words **I did not come to call** are understood from the phrase before this. If this would be misunderstood in your language, you could supply these words from the context. Alternate translation: “I did not come to call the righteous, but I came to call sinners” -2:18 z394 rc://*/ta/man/translate/figs-extrainfo ἔρχονται 1 The phrase **they come** refers to an unknown group of people. It is best to leave this unknown, as it is not clear who is being talked about here. Alternate translation: “a group of unknown men came” -2:18 j1h2 rc://*/ta/man/translate/figs-explicit καὶ ἦσαν οἱ μαθηταὶ Ἰωάννου καὶ οἱ Φαρισαῖοι νηστεύοντες 1 This fast is likely referring to the fast which the religious leaders performed twice per week. If it would be helpful in your language, you could make this explicit in your translation. Alternate translation: “Now, the students of John and the Pharisees were performing their bi-weekly fast” -2:18 y7bm rc://*/ta/man/translate/writing-background καὶ ἦσαν οἱ μαθηταὶ Ἰωάννου καὶ οἱ Φαρισαῖοι νηστεύοντες. 1 This phrase provides background information. Mark is telling his readers this to help them understand why Jesus was being asked this question. Use the natural form in your language for expressing background information. Alternate translation: “Now, it happened at the time when the students of John the Baptizer and the Pharisees were fasting” -2:19 eke3 rc://*/ta/man/translate/figs-rquestion μὴ δύνανται οἱ υἱοὶ τοῦ νυμφῶνος ἐν ᾧ ὁ νυμφίος μετ’ αὐτῶν ἐστιν νηστεύειν? 1 Jesus is using the question form to teach. He wants the scribes and Pharisees to reflect on the actions of his disciples in light of a situation with which they are already familiar. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “No one tells the groom’s party at a wedding to fast while the groom is still with them!” -2:19 tiiz rc://*/ta/man/translate/figs-extrainfo μὴ δύνανται οἱ υἱοὶ τοῦ νυμφῶνος ἐν ᾧ ὁ νυμφίος μετ’ αὐτῶν ἐστιν νηστεύειν? 1 It is best to keep this verse the way it is. Do not clarify that it is about Jesus. -2:19 wetb rc://*/ta/man/translate/figs-idiom οἱ υἱοὶ τοῦ νυμφῶνος 1 The expression **sons of** is a Hebrew idiom that means a person shares the qualities of something. In this case, Jesus is describing people who share the quality of being an integral part of a wedding. These are the male friends who attend to the needs of the groom during the ceremony and the festivities. Alternate translation: “The groom’s attendants” or “The groom’s friends” -2:20 vg2u rc://*/ta/man/translate/figs-activepassive ἀπαρθῇ ἀπ’ αὐτῶν ὁ νυμφίος 1 If it would be more natural in your language, you could express the meaning of the phrase **the bridegroom may be taken away** with an active form. Alternate translation: “the bridegroom will leave his friends” -2:20 y79o rc://*/ta/man/translate/grammar-connect-time-sequential τότε 1 Here, the word **then** shows the reader that the bridegroom must first leave, after which the friends will begin fasting. Make sure this is clear in your language. -2:21 v6xc rc://*/ta/man/translate/figs-explicit οὐδεὶς ἐπίβλημα ῥάκους ἀγνάφου ἐπιράπτει ἐπὶ ἱμάτιον παλαιόν 1 When a piece of clothing gets a hole in it, another piece of cloth, a patch, is sewn onto the clothing to cover the hole. If this patch has not yet been washed, it will shrink and tear the piece of clothing, making the hole worse than it was before. -2:21 vdza rc://*/ta/man/translate/figs-parables οὐδεὶς ἐπίβλημα ῥάκους ἀγνάφου ἐπιράπτει ἐπὶ ἱμάτιον παλαιόν; εἰ δὲ μή αἴρει τὸ πλήρωμα ἀπ’ αὐτοῦ, τὸ καινὸν τοῦ παλαιοῦ, καὶ χεῖρον σχίσμα γίνεται. 1 This verse, as well as verse 22, is a parable. -2:22 fk15 rc://*/ta/man/translate/figs-explicit ἀσκοὺς 1 The word **wineskins** refers to bags made out of animal skins and used to store wine. If the bags were old and previously used, and someone put new wine in them, they would likely tear. This happens because wine expands as it sits for a long time, and the old wine skins could no longer stretch with the expanding wine. -2:22 dgcz rc://*/ta/man/translate/figs-ellipsis ἀλλὰ οἶνον νέον εἰς ἀσκοὺς καινούς 1 In this phrase, it is assumed that **new wine** is being poured **into new wineskins**. If it would be helpful in your language, you could make that clear. Alternate translation: “but you should pour new wine into new wineskins” -2:23 jya1 rc://*/ta/man/translate/figs-explicit τίλλοντες τοὺς στάχυας 1 Plucking grain in others’ fields and eating it was not considered stealing. It was actually a commandment of the Law to leave the grain on the edges of your field standing so that those who were hungry could eat it. The question was whether it was lawful to do this on the Sabbath. If it would be helpful in your language, you could clarify. Alternate translation: “plucking heads of grain, as the Law permitted” -2:23 k3pa rc://*/ta/man/translate/figs-explicit τοὺς στάχυας 1 The **heads** are the topmost part of the wheat plant. The heads hold the mature grain or seeds of the plant. The disciples were **picking the heads of grain** to eat the kernels, or seeds, in them. This can be worded to show the full meaning. Alternate translation: “the heads of grain and eating the seeds”. If this would be misunderstood in your language, think of a type of food from which you have to remove a shell or casing and use it in your translation in place of the word **grain**. -2:24 h41a rc://*/ta/man/translate/figs-rquestion ἴδε, τί ποιοῦσιν τοῖς Σάββασιν ὃ οὐκ ἔξεστιν? 1 The Pharisees are not asking Jesus for information, but rather, they are using the question form here to make a statement and emphatically condemn him. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “Look! They are breaking the Jewish law concerning the Sabbaths!” -2:24 ec3u rc://*/ta/man/translate/figs-explicit τί ποιοῦσιν τοῖς Σάββασιν ὃ οὐκ ἔξεστιν 1 The Pharisees considered even the small action of plucking and rubbing heads of grain to be harvesting, and therefore work. If it would be helpful in your language, you could state this explicitly. Alternate translation: “you are harvesting grain, and that is work that the law does not permit you to do on the Sabbath!” -2:24 bf8w rc://*/ta/man/translate/figs-exclamations ἴδε 1 **Look** is a word used to get the attention of someone to show them something. If there is a word in your language that is used to draw a person’s attention to something, you could use that here. -2:25 g8sf rc://*/ta/man/translate/figs-rquestion οὐδέποτε ἀνέγνωτε τί ἐποίησεν Δαυεὶδ 1 Jesus does not expect the Pharisees to tell him whether they have read this passage in the Scriptures. Instead, he is using the question form to emphasize that the Pharisees should have learned a principle from that passage that indicates that they are wrong to criticize the disciples. If you would not use a rhetorical question for this purpose in your language, you could state this (1) as a command. Alternate translation: “Remember what you read about what David did” or (2) as a statement. Alternate translation: “You have read that David did the same thing when he and those with him were hungry” -2:25 r14d rc://*/ta/man/translate/figs-explicit οὐδέποτε ἀνέγνωτε τί ἐποίησεν Δαυεὶδ 1 Jesus refers to reading about **what David did**, as recorded in the Old Testament. If it would be helpful in your language, you could indicate this explicitly. Alternate translation: “Have you not read in the scriptures what David did” -2:25 cjzx rc://*/ta/man/translate/figs-doublet ὅτε χρείαν ἔσχεν καὶ ἐπείνασεν 1 The phrase **had need** and the word **hungry** are both expressing the same idea. If it would be helpful in your language, you could combine these two expressions in your translation. Alternate translation: “when he was in need of food” -2:26 y57j rc://*/ta/man/translate/figs-explicit τοὺς ἄρτους τῆς Προθέσεως 1 The phrase **the bread of the presence** refers to the 12 loaves of **bread** that were placed on a golden table in the tabernacle or temple building as a sacrifice to God during Old Testament times. If it would be helpful in your language, you could indicate this in your translation. -2:26 wz3g rc://*/ta/man/translate/figs-metaphor εἰσῆλθεν εἰς τὸν οἶκον τοῦ Θεοῦ 1 Jesus is describing the tabernacle as **the house of God**. He is speaking of it as the place where God lived, since God’s presence was there. Alternate translation: “David went into the tabernacle” -2:27 i374 rc://*/ta/man/translate/figs-activepassive τὸ Σάββατον διὰ τὸν ἄνθρωπον ἐγένετο 1 With the passive phrase **The Sabbath was made for man**, Jesus explains why God established the Sabbath. If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “God made the Sabbath for mankind” -2:27 u83s rc://*/ta/man/translate/figs-gendernotations τὸν ἄνθρωπον & ὁ ἄνθρωπος 1 Although the term **man** is masculine, Jesus is using the word here in a generic sense that includes both men and women. Alternate translation: “people … people” -2:27 v3mb rc://*/ta/man/translate/figs-genericnoun τὸν ἄνθρωπον & ὁ ἄνθρωπος 1 The word **man** is a generic noun. It does not refer to any specific person but to mankind as a whole. Alternate translation: “people … people” -2:27 s2yd rc://*/ta/man/translate/figs-ellipsis οὐχ ὁ ἄνθρωπος διὰ τὸ Σάββατον 1 The words **was made** are understood from the previous phrase. They can be repeated here if that would be helpful in your language. Alternate translation: “man was not made for the Sabbath” or “God did not make man for the Sabbath” -2:28 wgwu ὁ Υἱὸς τοῦ Ἀνθρώπου 1 See how you translated the title **Son of Man** in [2:10](../02/10.md). -2:28 kq1c rc://*/ta/man/translate/figs-123person ἐστιν ὁ Υἱὸς τοῦ Ἀνθρώπου 1 By calling himself **the Son of Man**, Jesus is referring to himself in the third person. If it would be helpful in your language, you could use the first person. Alternate translation: “I, the Son of Man, am” -2:28 pwb5 ὥστε Κύριός ἐστιν ὁ Υἱὸς τοῦ Ἀνθρώπου καὶ τοῦ Σαββάτου 1 There are two major interpretations of this passage. (1) Many think that Jesus is here appealing to his heavenly authority to speak about the Sabbath day to the religious leaders. Alternate translation: “Therefore, I, the Son of Man, am Lord of the Sabbath” (2) **Son of Man** is a popular title used in the Old Testament to refer to a human being. Jesus could be saying (functioning as the conclusion to the previous verse) that mankind has authority over the Sabbath, and that the Sabbath does not have authority over mankind. Alternate translation: “Therefore, mankind has authority over the Sabbath” +2:14 jhhz rc://*/ta/man/translate/figs-explicit καθήμενον ἐπὶ τὸ τελώνιον 1 Here Mark means that Levi worked as a tax collector. He would sit at **the tax collector’s office** and make sure that people paid their taxes to the Roman empire, who had control over this area. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “who worked to collect taxes for the Romans at the tax collection office” +2:14 pc9c rc://*/ta/man/translate/translate-tense λέγει 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “he said” +2:14 ekv0 rc://*/ta/man/translate/figs-idiom ἀκολούθει μοι & ἠκολούθησεν αὐτῷ 1 Here, the phrase **Follow me** is a command to travel with Jesus and be his disciple. Similarly, the phrase **he followed him** indicates that Levi did travel with Jesus and become his disciple. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “Be my disciple … he was his disciple” or “Come with me as my student … he went with him as his student” +2:15 e2bz rc://*/ta/man/translate/figs-idiom καὶ γίνεται 1 Here, the phrase **And it happens {that}** introduces something that happened soon after what Mark previously narrated. If it would be helpful in your language, you use a word or phrase that introduces an event that came soon after the previous event. Alternate translation: “Soon after that,” +2:15 zafq rc://*/ta/man/translate/figs-explicit κατακεῖσθαι 1 In Jesus’ culture, people would usually recline, or lay on one side, when they were eating. If it would be helpful in your language, you could refer to the position in which people eat in your culture, or you could just refer to eating. Alternate translation: “was sitting down to eat” or “was eating” +2:15 zqcu rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 Here, the word **for** introduces an explanation that gives further information about the people who were dining with Jesus. If it would be helpful in your language, you could use a different word or phrase that introduces an explanation, or you could leave **for** untranslated. Alternate translation: “and indeed” +2:15 l0on rc://*/ta/man/translate/writing-pronouns ἦσαν & πολλοὶ 1 The pronoun **they** could refer to: (1) the **tax collectors and sinners** who were dining with Jesus. Alternate translation: “the tax collectors and sinners were many” (2) Jesus’ **disciples**. Alternate translation: “his disciples were many” +2:15 bwv2 rc://*/ta/man/translate/figs-idiom ἠκολούθουν αὐτῷ 1 Here, the phrase **they were following him** indicates that these people were traveling with Jesus and were his disciple. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “they were his disciples” or “they were traveling with him as his students” +2:16 rwu1 rc://*/ta/man/translate/figs-possession οἱ γραμματεῖς τῶν Φαρισαίων 1 Here, Mark is using the possessive form to describe **scribes** who were also **Pharisees**. If this is not clear in your language, you could express the idea in another way. Alternate translation: “the scribes, ones who were Pharisees” or “some scribes, who were also Pharisees” +2:16 umxd rc://*/ta/man/translate/translate-tense ἐσθίει 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “he was eating” +2:16 b1bi rc://*/ta/man/translate/figs-rquestion ὅτι μετὰ τῶν τελωνῶν καὶ ἁμαρτωλῶν ἐσθίει? 1 The scribes of the Pharisees are using the question form to criticize what Jesus is doing. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “He has no reason to eat with tax collectors and sinners.” or “He should by no means eat with tax collectors and sinners!” +2:17 f6rl rc://*/ta/man/translate/translate-tense λέγει 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “said” +2:17 ak1u rc://*/ta/man/translate/writing-proverbs οὐ χρείαν ἔχουσιν οἱ ἰσχύοντες ἰατροῦ, ἀλλ’ οἱ κακῶς ἔχοντες 1 Jesus begins his response by quoting or creating a proverb, a short saying about something that is generally true in life. This proverb draws a figurative comparison. Just as sick people need to see a doctor to be healed, so sinners need to see Jesus in order to be forgiven and restored. But since Jesus explains the comparison in the following sentence, you do not need to explain it here. Rather, you could translate the proverb itself in a way that will be meaningful in your language and culture. Alternate translation: “People who are well do not need to see a doctor, but people who are unwell do” +2:17 c62j rc://*/ta/man/translate/figs-irony οἱ κακῶς ἔχοντες 1 Jesus is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “the ones having sickness have need of a physician” +2:17 lh4l rc://*/ta/man/translate/figs-ellipsis οἱ κακῶς ἔχοντες 1 If your language does not use an abstract noun for the idea of **sickness**, you could express the same idea in another way. Alternate translation: “the ones who are sick” +2:17 re1u rc://*/ta/man/translate/figs-idiom οὐκ ἦλθον 1 Here, the word **come** refers to Jesus entering this world as a human to do what God called him to do. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “I did not come to this world” or “I am not acting” +2:17 lgl4 rc://*/ta/man/translate/figs-nominaladj δικαίους 1 Jesus is using the adjective **righteous** as a noun to mean righteous people. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “righteous people” +2:17 ca4e rc://*/ta/man/translate/figs-ellipsis ἀλλὰ ἁμαρτωλούς 1 Jesus is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “but I came to call sinners”\n +2:18 j1h2 rc://*/ta/man/translate/writing-newevent καὶ 1 Here, the word **And** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **And** untranslated. Alternate translation: “Later,” +2:18 y7bm rc://*/ta/man/translate/writing-background ἦσαν οἱ μαθηταὶ Ἰωάννου καὶ οἱ Φαρισαῖοι νηστεύοντες & καὶ 1 Here Mark introduces background information that will help readers understand what happens next. Use a natural form in your language for introducing background information. Alternate translation: “it happened that the disciples of John and the Pharisees were fasting. And”\n +2:18 zuo4 rc://*/ta/man/translate/translate-tense ἔρχονται καὶ λέγουσιν 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “they came and said” +2:18 z394 rc://*/ta/man/translate/writing-pronouns ἔρχονται 1 The pronoun **they** refers to some people who asked Jesus this question. If this is not clear for your readers, you could use a form that refers to people without identifying who they are. Alternate translation: “certain people come” +2:18 nywl rc://*/ta/man/translate/figs-infostructure διὰ τί οἱ μαθηταὶ Ἰωάννου καὶ οἱ μαθηταὶ τῶν Φαρισαίων νηστεύουσιν, οἱ δὲ σοὶ μαθηταὶ οὐ νηστεύουσιν 1 If it would be helpful in your language, you could turn this sentence into two sentences, one giving the reason for the question, and the other asking the question. Alternate translation: “The disciples of John and the disciples of the Pharisees fast. For what reason do your disciples not fast?” +2:19-20 l0f0 rc://*/ta/man/translate/figs-parables μὴ δύνανται οἱ υἱοὶ τοῦ νυμφῶνος ἐν ᾧ ὁ νυμφίος μετ’ αὐτῶν ἐστιν νηστεύειν? ὅσον χρόνον ἔχουσιν τὸν νυμφίον μετ’ αὐτῶν, οὐ δύνανται νηστεύειν & ἐλεύσονται δὲ ἡμέραι ὅταν ἀπαρθῇ ἀπ’ αὐτῶν ὁ νυμφίος, καὶ τότε νηστεύσουσιν ἐν ἐκείνῃ τῇ ἡμέρᾳ 1 To help the people who asked him the question understand why his disciples do not fast, Jesus offers a brief illustration. He wants them to think of him as if he were a **bridegroom** and of his disciples as if they were the **sons of the bridal chamber**. You should preserve the form of the parable, but if it would be helpful in your language, you could state explicitly that Jesus is like the **bridegroom**, and his disciples are like the the **sons of the bridal chamber**. Alternate translation: “The sons of the bridal chamber are not able to fast while the bridegroom is still with them, are they? As much time as they have the bridegroom with them, they are not able to fast. But days will come when the bridegroom will be taken away from them, and in those days, then they will fast. I am like the bridegroom, and my disciples are like the sons of the bridal chamber.” +2:19 eke3 rc://*/ta/man/translate/figs-rquestion μὴ δύνανται οἱ υἱοὶ τοῦ νυμφῶνος ἐν ᾧ ὁ νυμφίος μετ’ αὐτῶν ἐστιν νηστεύειν? 1 Jesus is using the question form to teach the people who asked him the question. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “The sons of the bridal chamber are certainly not able to fast while the bridegroom is still with them.” or “The sons of bridal chamber cannot fast while the bridegroom is still with them!” +2:19 wetb rc://*/ta/man/translate/figs-idiom οἱ υἱοὶ τοῦ νυμφῶνος 1 The expression **sons of** describes people who share the qualities of something. In this case, Jesus is describing people who share the quality of being an integral part of a wedding. These are the male friends who attend the groom during the ceremony and the festivities. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “The groom’s attendants”\n +2:20 y79o rc://*/ta/man/translate/figs-idiom ἐλεύσονται & ἡμέραι ὅταν & ἐν ἐκείνῃ τῇ ἡμέρᾳ 1 Here Jesus is using the word **days** to refer to a particular time. If it would be helpful in your language, you could use a similar form or state the meaning plainly. Alternate translation: “a time will come when … in that time” or “there will be a time when … at that time” +2:20 vg2u rc://*/ta/man/translate/figs-activepassive ἀπαρθῇ & ὁ νυμφίος 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who does the action, you could use an indefinite subject. Alternate translation: “someone will take the bridegroom away” +2:20 vfc8 rc://*/ta/man/translate/figs-explicitinfo τότε & ἐν ἐκείνῃ τῇ ἡμέρᾳ 1 The expression **in those days, then** contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. Alternate translation: “in those days” +2:21 vdza rc://*/ta/man/translate/figs-parables οὐδεὶς ἐπίβλημα ῥάκους ἀγνάφου ἐπιράπτει ἐπὶ ἱμάτιον παλαιόν; εἰ δὲ μή αἴρει τὸ πλήρωμα ἀπ’ αὐτοῦ, τὸ καινὸν τοῦ παλαιοῦ, καὶ χεῖρον σχίσμα γίνεται. 1 To help the people who asked the question understand why his disciples do not fast, Jesus offers another brief illustration. He wants them to think of the new things that he teaches and does as **a patch of unshrunk cloth** and of the current ways of doing things as if they were **an old garment**. You should preserve the form of the parable, but if it would be helpful in your language, you could state explicitly that what Jesus does and teaches is like the **patch of unshrunk cloth**, and the normal way of doing things is like **an old garment**. Alternate translation: “no one sews a patch of unshrunk cloth on an old garment, but if not, the patch tears away from it, the new from the old, and a worse tear happens. What I say and do is like the unshrunk cloth, and the normal way of doing things is like an old garment.”\n +2:21 v6xc rc://*/ta/man/translate/figs-explicit οὐδεὶς ἐπίβλημα ῥάκους ἀγνάφου ἐπιράπτει ἐπὶ ἱμάτιον παλαιόν 1 Here Jesus refers to the practice of patching a hole or tear in a **garment** by sewing or attaching a **patch** to the **garment** to cover the hole or tear. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “no one patches an old garment with a patch of unshrunk cloth” +2:21 vzsf rc://*/ta/man/translate/figs-hypo εἰ δὲ μή 1 Jesus is using a hypothetical situation to teach. Use a natural method in your language for introducing a hypothetical situation. Alternate translation: “but if someone actually did” or “but were a person to do that” +2:21 opbt rc://*/ta/man/translate/figs-explicit αἴρει τὸ πλήρωμα ἀπ’ αὐτοῦ 1 Here Jesus implies that **the patch** will tear away when the garment is washed, because **the patch** will shrink and rip the old garment. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “when the garment is washed, the patch shrinks and tears away from it” +2:21 m3sx rc://*/ta/man/translate/figs-nominaladj τὸ καινὸν τοῦ παλαιοῦ 1 Jesus is using the adjectives **new** and **old** as nouns to mean new and old cloth. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “the new patch from the old garment” +2:22 q5fg rc://*/ta/man/translate/figs-parables καὶ οὐδεὶς βάλλει οἶνον νέον εἰς ἀσκοὺς παλαιούς; εἰ δὲ μή ῥήξει ὁ οἶνος τοὺς ἀσκούς, καὶ ὁ οἶνος ἀπόλλυται καὶ οἱ ἀσκοί; ἀλλὰ οἶνον νέον εἰς ἀσκοὺς καινούς 1 To help the people who asked the question understand why his disciples do not fast, Jesus offers another brief illustration. He wants them to think of the new things that he teaches and does as **new wine** and of the current ways of doing things as if they were **old wineskins**. You should preserve the form of the parable, but if it would be helpful in your language, you could state explicitly that what Jesus does and teaches is like the **new wine**, and the normal way of doing things is like **old wineskins**. Alternate translation: “And no one puts new wine into old wineskins, but if not, the wine will burst the wineskins and the wine and the wineskins are destroyed, but new wine into new wineskins. What I say and do is like the new wine, and the normal way of doing things is like the old wineskins.” +2:22 fk15 rc://*/ta/man/translate/figs-hypo εἰ δὲ μή ῥήξει ὁ οἶνος τοὺς ἀσκούς, καὶ ὁ οἶνος ἀπόλλυται καὶ οἱ ἀσκοί 1 Jesus is using a hypothetical situation to teach. Use a natural method in your language for introducing a hypothetical situation. Alternate translation: “but if someone actually did, the wine would burst the wineskins and the wine and the wineskins would be destroyed” or “but were a person to do that, the wine would burst the wineskins and the wine and the wineskins would be destroyed” +2:22 alse rc://*/ta/man/translate/figs-explicit ῥήξει ὁ οἶνος τοὺς ἀσκούς 1 Here Jesus implies that the new **wine**, when it ferments, will expand and burst the **wineskins**, which are old and so no longer able to stretch. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “when the wine ferments, the wineskins cannot stretch and will burst” +2:22 n0iy rc://*/ta/man/translate/figs-activepassive ὁ οἶνος ἀπόλλυται καὶ οἱ ἀσκοί 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “the wine and the wineskins become useless” or “this destroys the wine and the wineskins” +2:22 dgcz rc://*/ta/man/translate/figs-ellipsis ἀλλὰ οἶνον νέον εἰς ἀσκοὺς καινούς 1 Jesus is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the verse if it would be clearer in your language. Alternate translation: “but people put new wine into new wineskins” +2:23 bb93 rc://*/ta/man/translate/writing-newevent καὶ ἐγένετο 1 Here, the phrase **And it happened {that}** introduces the next event in the story. If it would be helpful in your language, you use a word or phrase that introduces a new event. Alternate translation: “Sometime later,” or “One time,” +2:23 u6ud rc://*/ta/man/translate/figs-idiom ἐν τοῖς Σάββασιν 1 Here Mark uses the phrase **on the Sabbaths** to indicate that this event occurred on one specific Sabbath day. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “on one of the Sabbath days” or “during a Sabbath day” +2:23 gwir rc://*/ta/man/translate/figs-explicit αὐτὸν & παραπορεύεσθαι 1 Here Mark implies that the disciples were traveling with Jesus. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “he, along with his disciples, was passing”\n +2:23 ko42 rc://*/ta/man/translate/translate-unknown τῶν σπορίμων 1 The word **grainfields** refers to places where grain is grown and harvested. This grain is usually ground and made into bread. If your readers would not be familiar with this type of field, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “fields where grain is grown” +2:23 s8rg rc://*/ta/man/translate/figs-idiom ἤρξαντο ὁδὸν ποιεῖν 1 Here, the phrase **to make a way** means that the disciples were traveling or walking along. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “also began to travel along” or “started to go with him” +2:23 jya1 rc://*/ta/man/translate/figs-explicit τίλλοντες τοὺς στάχυας 1 Here Mark implies that the disciples ate the **heads of grain** after **picking** them. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “picking and eating the heads of grain” +2:23 k3pa rc://*/ta/man/translate/figs-explicit τοὺς στάχυας 1 The **heads** are the topmost part of the **grain** plant, which is a kind of tall grass. The heads hold the mature grain or seeds of the plant, which are the parts that people eat. If it would be helpful in your language, you could state this more explicitly. Alternate translation: “the tops of the grain plants” or “the edible parts of the grain plants” +2:24 qybi rc://*/ta/man/translate/figs-exclamations ἴδε 1 Here, the word **Behold** is meant to draw the attention of Jesus. If it would be helpful in your language, you could express **Behold** with a word or phrase that asks the person to listen or pay attention. Alternate translation: “See” or “Listen:” +2:24 h41a rc://*/ta/man/translate/figs-rquestion τί ποιοῦσιν τοῖς Σάββασιν ὃ οὐκ ἔξεστιν? 1 The Pharisees are using the question form to confront Jesus about the behavior of his disciples. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “they are doing what is not lawful on the Sabbaths.” or “they should certainly not be doing what is not lawful on the Sabbaths!” +2:24 ec3u rc://*/ta/man/translate/figs-explicit ποιοῦσιν τοῖς Σάββασιν ὃ οὐκ ἔξεστιν 1 The Pharisees considered even the small action of picking heads of grain to be harvesting, and therefore work. This kind of work was prohibited on the Sabbath. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “are they harvesting grain, which is work that is not lawful to do on the Sabbaths” +2:24 bf8w rc://*/ta/man/translate/figs-idiom τοῖς Σάββασιν 1 See how you translated this phrase in [2:23](../02/23.md). Alternate translation: “on any of the Sabbath days” or “during a Sabbath day” +2:25-26 g8sf rc://*/ta/man/translate/figs-rquestion οὐδέποτε ἀνέγνωτε τί ἐποίησεν Δαυεὶδ, ὅτε χρείαν ἔσχεν καὶ ἐπείνασεν, αὐτὸς καὶ οἱ μετ’ αὐτοῦ & πῶς εἰσῆλθεν εἰς τὸν οἶκον τοῦ Θεοῦ ἐπὶ Ἀβιαθὰρ ἀρχιερέως, καὶ τοὺς ἄρτους τῆς Προθέσεως ἔφαγεν, οὓς οὐκ ἔξεστιν φαγεῖν, εἰ μὴ τοὺς ἱερεῖς; καὶ ἔδωκεν καὶ τοῖς σὺν αὐτῷ οὖσιν? 1 Jesus is using the question form to show the Pharisees that they should have learned a principle from the story about **David** that indicates that they are wrong to criticize the disciples. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “You have not understood what you have read about what David did when he had need and was hungry, he and the ones with him—how he went into the house of God in the time of Abiathar the high priest and ate the bread of the presence, which is not lawful to eat except for the priests, and he also gave to the ones being with him.” +2:25-26 jyt2 rc://*/ta/man/translate/figs-explicit οὐδέποτε ἀνέγνωτε τί ἐποίησεν Δαυεὶδ, ὅτε χρείαν ἔσχεν καὶ ἐπείνασεν, αὐτὸς καὶ οἱ μετ’ αὐτοῦ & πῶς εἰσῆλθεν εἰς τὸν οἶκον τοῦ Θεοῦ ἐπὶ Ἀβιαθὰρ ἀρχιερέως, καὶ τοὺς ἄρτους τῆς Προθέσεως ἔφαγεν, οὓς οὐκ ἔξεστιν φαγεῖν, εἰ μὴ τοὺς ἱερεῖς; καὶ ἔδωκεν καὶ τοῖς σὺν αὐτῷ οὖσιν? 1 Here Jesus refers to a story about **David** before he became king. The current king, Saul was trying to kill David. So, David ran away to the priest who was serving God at the time, **Abiathar**. David and the men who ran away with him were very hungry, so they asked the Abiathar for food. Abiathar gave them the special bread that was laid out in God’s presence every day, and David and his men ate this bread. You can read this story in [1 Samuel 21:1–6](../1sa/21/01.md). If it would be helpful in your language, you could include some extra information in your translation or in a footnote. Alternate translation: “Have you never read what David did when he had need and was hungry after he and the ones with him escaped from King Saul, who wanted to kill him? He visited the high priest Abiathar, went into the house of God, and ate the bread of the presence, which was not lawful to eat except for the priests. He also gave some of it to the ones being with him.” +2:25 wxd7 rc://*/ta/man/translate/figs-yousingular οὐδέποτε ἀνέγνωτε 1 Because Jesus is speaking to the Pharisees, the word **you** is plural. +2:25 cjzx rc://*/ta/man/translate/figs-explicit χρείαν ἔσχεν 1 Here Jesus is implying that David did not have everything that he needed, especially food. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “he had need of something to eat” +2:26 nion rc://*/ta/man/translate/figs-go εἰσῆλθεν 1 In a context such as this, your language might say “came” instead of **went**. Alternate translation: “he came” +2:26 xeac rc://*/ta/man/translate/figs-explicit τὸν οἶκον τοῦ Θεοῦ 1 Here Jesus uses the phrase **the house of God** to refer to the tabernacle, the place where God’s presence was. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “the tabernacle” or “the sanctuary” +2:26 y57j rc://*/ta/man/translate/figs-explicit τοὺς ἄρτους τῆς Προθέσεως 1 The phrase **the bread of the presence** refers to loaves of bread that were placed every day on a table in the tabernacle or temple as an offering to God. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “the bread that was presented to God” or “the bread that was placed in God’s presence every morning” +2:26 wz3g rc://*/ta/man/translate/grammar-connect-exceptions οὓς οὐκ ἔξεστιν φαγεῖν, εἰ μὴ τοὺς ἱερεῖς 1 If, in your language, it would appear that Jesus was making a statement here and then contradicting it, you could reword this to avoid using an exception clause. Alternate translation: “which is lawful for only the priests to eat” +2:27 fse5 rc://*/ta/man/translate/writing-proverbs τὸ Σάββατον διὰ τὸν ἄνθρωπον ἐγένετο, καὶ οὐχ ὁ ἄνθρωπος διὰ τὸ Σάββατον 1 Here, Jesus uses or invents a proverb in order to teach that God set up the **Sabbath** for the sake of people. Translate this proverb in a way that will be recognized as a proverb and be meaningful in your language and culture. Alternate translation: “Humans were made first, and then the Sabbath was set up because of them. It is not true that the Sabbath was set up first, and then humans were made because of it” +2:27 i374 rc://*/ta/man/translate/figs-activepassive τὸ Σάββατον διὰ τὸν ἄνθρωπον ἐγένετο 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was God. Alternate translation: “God made the Sabbath for man” +2:27 v3mb rc://*/ta/man/translate/figs-genericnoun τὸν ἄνθρωπον & ὁ ἄνθρωπος 1 The word **man** represents men and women in general, not one particular man. If it would be helpful in your language, you could express the idea in another way. Alternate translation: “people … people” +2:27 s2yd rc://*/ta/man/translate/figs-ellipsis οὐχ ὁ ἄνθρωπος διὰ τὸ Σάββατον 1 Jesus is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “man was made not for the Sabbath” or “it is not that God made man for the Sabbath” +2:28 wgwu rc://*/ta/man/translate/grammar-connect-logic-result ὥστε 1 Here, the word **Therefore** introduces a conclusion or inference that Jesus draws from what he just said. If it would be helpful in your language, you could use a different word or phrase that introduces a conclusion or inference. Alternate translation: “Because of that” or “In the end, then” +2:28 kq1c rc://*/ta/man/translate/figs-123person ἐστιν ὁ Υἱὸς τοῦ Ἀνθρώπου 1 Here Jesus speaks about himself in the third person. If it would be helpful in your language, you could use the first person. Alternate translation: “I, who am the Son of Man, am” +2:28 twr4 rc://*/ta/man/translate/figs-possession Κύριός & καὶ τοῦ Σαββάτου 1 Here, Jesus is using the possessive form to describe a **Lord** who rules over **the Sabbath**. If this is not clear in your language, you could express the idea in another way. Alternate translation: “has authority over even the Sabbath” or “rules over even the Sabbath” 3:intro x969 0 # Mark 3 General Notes\n\n## Special Concepts in this Chapter\n\n### Sabbath\n\nIt was against the law of Moses to do work on the Sabbath. The Pharisees believed healing a sick person on the Sabbath was “work,” so they said that Jesus did wrong when he healed a person on the Sabbath. (See: [[rc://*/tw/dict/bible/kt/lawofmoses]])\n\n### “Blasphemy against the Spirit”\n\nNo one knows for sure what actions people perform or what words they say when they commit this sin. However, they probably insult the Holy Spirit and his work. Part of the Holy Spirit’s work is to make people understand that they are sinners and that they need to have God forgive them. Therefore, anyone who does not try to stop sinning is probably committing blasphemy against the Spirit. (See: [[rc://*/tw/dict/bible/kt/blasphemy]] and [[rc://*/tw/dict/bible/kt/holyspirit]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### The 12 disciples\n\nThe following are the lists of the 12 disciples:\n\nIn Matthew:\n\nSimon (Peter), Andrew, James son of Zebedee, John son of Zebedee, Philip, Bartholomew, Thomas, Matthew, James son of Alphaeus, Thaddaeus, Simon the Zealot and Judas Iscariot.\n\nIn Mark:\n\nSimon (Peter), James the son of Zebedee and John the son of Zebedee (to whom he gave the name Boanerges, that is, Sons of Thunder), Andrew, Philip, Bartholomew, Matthew, Thomas, James the son of Alphaeus, Thaddaeus, Simon the Zealot, and Judas Iscariot.\n\nIn Luke:\n\nSimon (Peter), Andrew, James, John, Philip, Bartholomew, Matthew, Thomas, James the son of Alphaeus, Simon (who was called the Zealot), Judas the son of James, and Judas Iscariot.\n\nThaddaeus is probably the same person as Judas, the son of James.\n\n### Brothers and sisters\n\nMost people call those who have the same parents “brother” and “sister” and think of them as some of the most important people in their lives. Many people also call those with the same grandparents “brother” and “sister.” In this chapter Jesus says that the most important people to him are those who obey God. (See: [[rc://*/tw/dict/bible/kt/brother]])\n\n## Important Figures of Speech in this Chapter\n\n### The historic present\n\nTo call attention to a development in the story, Mark uses the present tense in past narration. In this chapter, the historic present occurs in verses 3, 4, 5, 13, 20, 31, 32, 33, and 34. If it would not be natural to do that in your language, you could use the past tense in your translation. (See: [[rc://*/ta/man/translate/figs-pastforfuture]]) 3:1 bm6z rc://*/ta/man/translate/writing-newevent καὶ εἰσῆλθεν πάλιν εἰς συναγωγήν, καὶ ἦν ἐκεῖ ἄνθρωπος, ἐξηραμμένην ἔχων τὴν χεῖρα 1 Mark uses this sentence to introduce a new event in the story. Use a word, phrase, or other method in your language that is natural for introducing a new event. 3:1 rn8y rc://*/ta/man/translate/writing-participants καὶ ἦν ἐκεῖ ἄνθρωπος 1 This expression introduces a new character into the story. If your language has an expression that serves this purpose, you could use it here. From 8aa7b8273e7f8a6e1ad6c06a8a0caa97289a4d52 Mon Sep 17 00:00:00 2001 From: Grant_Ailie Date: Wed, 9 Aug 2023 15:31:59 +0000 Subject: [PATCH 050/127] Merge Grant_Ailie-tc-create-1 into master by Grant_Ailie (#3434) --- tn_SNG.tsv | 120 +++++++++++++++++++++++++---------------------------- 1 file changed, 57 insertions(+), 63 deletions(-) diff --git a/tn_SNG.tsv b/tn_SNG.tsv index e4fed083df..0d5bf32344 100644 --- a/tn_SNG.tsv +++ b/tn_SNG.tsv @@ -5,25 +5,24 @@ front:intro an3g 0 # Introduction to the Song of Songs\n\n## Part 1: General 1:1 qbe2 rc://*/ta/man/translate/figs-possession שִׁ֥יר הַ⁠שִּׁירִ֖ים 1 The possessive form is being used here to indicate a comparison with other **songs** and to show that this **song** is the best or greatest of all **songs**. If it would be helpful in your language, you could use another form to indicate this. Alternate translation: “The best song” or “The most excellent song” or “The greatest song” 1:1 r5ns לִ⁠שְׁלֹמֹֽה 1 The phrase **of Solomon** could mean: (1) Solomon wrote this song. Alternate translation: “Solomon wrote” (2) this song was dedicated to Solomon. Alternate translation: “is dedicated to Solomon” (3) this song was about Solomon. Alternate translation: “is about Solomon” 1:2-4 fna4 rc://*/ta/man/translate/writing-poetry יִשָּׁקֵ֨⁠נִי֙ מִ⁠נְּשִׁיק֣וֹת פִּ֔י⁠הוּ כִּֽי־טוֹבִ֥ים דֹּדֶ֖י⁠ךָ מִ⁠יָּֽיִן׃ לְ⁠רֵ֨יחַ֙ שְׁמָנֶ֣י⁠ךָ טוֹבִ֔ים שֶׁ֖מֶן תּוּרַ֣ק שְׁמֶ֑⁠ךָ עַל־כֵּ֖ן עֲלָמ֥וֹת אֲהֵבֽוּ⁠ךָ׃ 1 These lines of poetry most likely indicate thoughts or words that the woman is speaking or thinking to herself while she is alone. Your language may have a way of indicating speech that is expressed toward a person who is not present to hear what is being said. -1:2 j5xq 0 # General Information:\n\nThe first part of the book begins with this verse. -1:2 tulv rc://*/ta/man/translate/writing-poetry יִשָּׁקֵ֨⁠נִי֙ מִ⁠נְּשִׁיק֣וֹת 1 The author is using an emphatic form to indicate the fervor and intensity of the desired kisses. Consider using a natural way in your language to indicate this. Alternate translation: “Let him kiss me again and again with the kisses of” or “Let him cover my face with the kisses of” +1:2 tulv rc://*/ta/man/translate/writing-poetry יִשָּׁקֵ֨⁠נִי֙ מִ⁠נְּשִׁיק֣וֹת פִּ֔י⁠הוּ 1 The author is using an emphatic form to indicate the fervor and intensity of the desired kisses. Consider using a natural way in your language to indicate this. Alternate translation: “Let him kiss me again and again with the kisses of his mouth” or “Let him cover my face with the kisses of his mouth” 1:2 d9mu rc://*/ta/man/translate/figs-yousingular דֹּדֶ֖י⁠ךָ 1 In this book every occurrence of the words **you** and **your** are singular. Your language may require you to mark these forms. -1:2 th64 rc://*/ta/man/translate/figs-abstractnouns טוֹבִ֥ים דֹּדֶ֖י⁠ךָ 1 If your language does not use an abstract noun for the idea of **love**, you could express the same idea with a verbal form or in another way. Alternate translation: “the way you love me is better” or “your loving is better” +1:2 th64 rc://*/ta/man/translate/figs-abstractnouns טוֹבִ֥ים דֹּדֶ֖י⁠ךָ מִ⁠יָּֽיִן 1 If your language does not use an abstract noun for the idea of **love**, you could express the same idea with a verbal form or in another way. Alternate translation: “the way you love me is better than wine” or “your loving is better than wine” 1:2 nze7 טוֹבִ֥ים דֹּדֶ֖י⁠ךָ מִ⁠יָּֽיִן 1 Alternate translation: “I enjoy having you near me more than I enjoy drinking wine” or “your love is more pleasant than wine” 1:3 j5ka לְ⁠רֵ֨יחַ֙ 1 The Hebrew word which the ULT translates as **As for** could: (1) indicate reference, in which case it should be translated as the ULT translates it or with an equivalent phrase. Alternate translation: “In reference to the smell of” or (2) indicate emphasis or be making an assertion. Alternate translation: “Truly, the smell of” or “Indeed, the smell of” -1:3 si36 rc://*/ta/man/translate/figs-explicit שְׁמָנֶ֣י⁠ךָ טוֹבִ֔ים 1 Here, **oils** refers to colognes or perfumes. In the authors culture pleasant smelling spices were mixed into olive oil in order to make a pleasant smelling perfume which was then put on the skin. If it would be helpful to your readers, you could indicate that explicitly. If men do not use put pleasant smelling things on their skin in your culture you could say that the man being spoken of here smells pleasant. Alternate translation: “your colognes—they are good” or “your scented oils—they are good” or “your skin—it is good” or “your body—it is good” +1:3 si36 rc://*/ta/man/translate/figs-explicit שְׁמָנֶ֣י⁠ךָ טוֹבִ֔ים 1 Here, **oils** refers to colognes or perfumes. In the authors culture pleasant smelling spices were mixed into olive oil in order to make a pleasant smelling perfume which was then put on the skin. If it would be helpful to your readers, you could indicate that explicitly. If men do not put pleasant smelling things on their skin in your culture you could say that the man being spoken of here smells pleasant. Alternate translation: “your colognes—they are good” or “your scented oils—they are good” or “your skin—it is good” or “your body—it is good” 1:3 z9t3 rc://*/ta/man/translate/figs-metonymy שֶׁ֖מֶן תּוּרַ֣ק שְׁמֶ֑⁠ךָ 1 The woman is describing the man she loves and his reputation by association with his **name**. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “oil poured out is your reputation” or “oil poured out is the honor that people give to you” 1:3 ijen rc://*/ta/man/translate/figs-metaphor שֶׁ֖מֶן תּוּרַ֣ק שְׁמֶ֑⁠ךָ 1 The woman makes a comparison between the man’s reputation (which she refers to as his **name**) and scented oil that is poured out after which the good smell of the oil spreads as the air moves. If it would be helpful to your readers, you could explain the comparison. Alternate translation: “your reputation spreads more and more like the scent of perfume which spreads after it has been poured out” 1:3 pj62 rc://*/ta/man/translate/grammar-connect-logic-result עַל־כֵּ֖ן 1 The words translated as **Therefore** indicate that what follows is a result of what came before. Use a connector in your language that makes it clear that what follows is a result of what came before. Alternate translation: “As a result” 1:4 gec8 מָשְׁכֵ֖⁠נִי 1 Alternate translation: “Lead me” 1:4 v83t rc://*/ta/man/translate/figs-you אַחֲרֶ֣י⁠ךָ 1 The word **you** refers to the man and so is singular. Your language may require you to mark this form. In this book every occurrence of the words **you** and **your** are singular. 1:4 ty2p rc://*/ta/man/translate/figs-exclusive נָּר֑וּצָה 1 The word **us** refers to the young woman and the man that she is addressing so **us** is inclusive. Your language may require you to mark these forms. Alternate translation: “let you and I run” -1:4 xpoe rc://*/ta/man/translate/figs-explicit נָּר֑וּצָה 1 Here, the woman uses **run** as a poetic way of expressing her desire that she and the man she loves hurry and go away together. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “let us hurry” (See: [[rc://en/ta/man/translate/figs-explicit]]) +1:4 xpoe rc://*/ta/man/translate/figs-explicit נָּר֑וּצָה 1 Here, the woman uses **run** as a poetic way of expressing her desire that she and the man she loves hurry and go away together. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “let us hurry” 1:4 vpdi rc://*/ta/man/translate/figs-metaphor הַ⁠מֶּ֜לֶךְ 1 Here, the woman speaks of the man she loves as if he were **The king**. Here, the term **king** is a term of endearment and is an affectionate way for the woman to refer to the man she loves. The woman is not speaking of an actual king but rather this is a poetic way of speaking. The woman is still speaking of the same man that she was speaking of in [1:2-3](../01/02.md). If it would be helpful in your language, you could state the meaning by using a simile. Alternate translation: “He whom I love is like a king to me and” or “He who is like a king to me” -1:4 ieqb rc://*/ta/man/translate/figs-explicit הֱבִיאַ֨⁠נִי הַ⁠מֶּ֜לֶךְ 1 The original language word which the ULT translates as **he has brought me** could be describing: (1) a request or wish that the woman has. If it would help your readers, you could indicate that explicitly. Alternate translation: “May the king bring me” (2) an action that has already happened. Alternate translation: “The king brought me” +1:4 ieqb rc://*/ta/man/translate/figs-explicit הֱבִיאַ֨⁠נִי הַ⁠מֶּ֜לֶךְ 1 The original language word which the ULT translates as **he has brought me** could be describing: (1) a request or wish that the woman has. Alternate translation: “May the king bring me” (2) an action that has already happened. Alternate translation: “The king brought me” 1:4 aoaz rc://*/ta/man/translate/figs-go הֱבִיאַ֨⁠נִי 1 Your language may say “taken” rather than **brought** in contexts such as this. Use whichever is more natural. Alternate translation: “has taken me” 1:4 at7l נָגִ֤ילָה וְ⁠נִשְׂמְחָה֙ בָּ֔⁠ךְ נַזְכִּ֤ירָה דֹדֶ֨י⁠ךָ֙ מִ⁠יַּ֔יִן 1 The **us** in these two lines could: (1) be a group of young women speaking about the man. Alternate translation: “We will be glad and rejoice in you. We will profess your love more than wine” (2) be the woman continuing to speak to the man she loves and using **us** to refer to herself. Alternate translation: “May I be glad and rejoice in you. May I profess your love more than wine” (3) be the woman continuing to speak and using **us** to refer to herself and the man. Alternate translation: “Let you and I be glad and rejoice in you. Let you and I profess your love more than wine”\n -1:4 isr6 rc://*/ta/man/translate/figs-exclusive נָּר֑וּצָה…נָגִ֤ילָה…נַזְכִּ֤ירָה 1 The word *us** is inclusive all three times that it occurs in this verse. Your language may require you to mark these forms. (See also: [[rc://*/ta/man/translate/figs-exclusive]]) +1:4 isr6 rc://*/ta/man/translate/figs-exclusive נָּר֑וּצָה…נָגִ֤ילָה…נַזְכִּ֤ירָה 1 The word **us** is inclusive all three times that it occurs in this verse. Your language may require you to mark these forms. 1:4 ku0t rc://*/ta/man/translate/figs-doublet נָגִ֤ילָה וְ⁠נִשְׂמְחָה֙ 1 The terms **glad** and **rejoice** mean similar things. The author is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “Let us greatly rejoice” or “Let us rejoice greatly” 1:4 geq4 נַזְכִּ֤ירָה 1 Alternate translation: “Let us praise” 1:4 rc0e מִ⁠יַּ֔יִן 1 The phrase **more than wine** could mean: (1) that the women would **profess** the man’s **love** as **more** delightful **than wine**. Alternate translation: “as being more delightful than wine” (2) that the women would **profess** the delightfulness of the man’s **love more than** they would **profess** the delightfulness of **wine**. Alternate translation: “more than we profess wine” @@ -32,36 +31,36 @@ front:intro an3g 0 # Introduction to the Song of Songs\n\n## Part 1: General 1:4 gxfw אֲהֵבֽוּ⁠ךָ 1 Alternate translation: “do they admire you” 1:4 ag8r מֵישָׁרִ֖ים אֲהֵבֽוּ⁠ךָ 1 Alternate translation: “it is right that other young women adore you” or “no wonder other young women adore you” 1:5 ez2x rc://*/ta/man/translate/figs-explicit שְׁחוֹרָ֤ה אֲנִי֙ 1 Here, **I am black** means “My skin is black” or “My skin is very dark.” If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “My skin is black” or “My skin is very dark” -1:5 jpj9 rc://*/ta/man/translate/grammar-connect-logic-contrast וְֽ⁠נָאוָ֔ה 1 Here, the word **but** is introducing a contrast. What follows the word **But** is in contrast to what was expected, because in the author’s culture it was not considered attractive for a woman to have skin that was dark as a result of much exposure to the sun. Use a natural form in your language for introducing a contrast. Alternate translation: “yet lovely” or “but still lovely” +1:5 jpj9 rc://*/ta/man/translate/grammar-connect-logic-contrast וְֽ⁠נָאוָ֔ה 1 Here, the word **but** is introducing a contrast. What follows the word **but** is in contrast to what was expected, because in the author’s culture it was not considered attractive for a woman to have skin that was dark as a result of much exposure to the sun. Use a natural form in your language for introducing a contrast. Alternate translation: “yet lovely” or “but still lovely” 1:5 ck9k rc://*/ta/man/translate/figs-possession בְּנ֖וֹת יְרוּשָׁלִָ֑ם 1 The woman is using the possessive form to poetically describe where the young women (whom she calls **daughters**) live. The phrase **daughters of Jerusalem** refers to the young women who were from the city of Jerusalem (These are probably the same women as the “marriageable women” in [1:3](../01/03.md) and the women referred to as “they” in [1:4](../01/04.md)). If your language would not use the possessive form for this, you could indicate the association between these young women and **Jerusalem** in a way that is natural in your language. Alternate translation: “daughters from Jerusalem” or “young women from Jerusalem” 1:5 rbb3 rc://*/ta/man/translate/figs-simile כְּ⁠אָהֳלֵ֣י קֵדָ֔ר כִּ⁠ירִיע֖וֹת שְׁלֹמֹֽה 1 The Kedar were a tribe of people who used black goat skins to make their tents, thus their tents were dark in color. The woman is comparing her skin to these tents which were dark in color. The phrase **the curtains of Solomon** refers to the curtains in Solomon’s palace which were very beautiful. The point of the first comparison is that the woman’s skin was dark (referring back to and further describing the word **black**) and the point of the second comparison is that the woman was beautiful (referring back to and further describing the word **lovely**). If it would be helpful in your language, you could use equivalent comparisons from your culture or you could retain these similes and express these meanings as plainly as possible. Alternate translation: “like the dark color of the tents of the people of the tribe Kedar, like the curtains of Solomon’s palace” or “as dark as the color of the tents of Kedar, as beautiful as the curtains in Solomon’s palace” 1:6 avcq אַל־ תִּרְא֨וּ⁠נִי֙ 1 The phrase **Do not look at me** could mean: (1) that the woman does not want people to look at her with contempt. Alternate translation: “Do not look at me with contempt” or “Do not look down on me” or “Do not look at me disapprovingly” (2) that the woman does not want people to stare at her in admiration of her beauty. Alternate translation: “Do not stare at me because I am so beautiful” -1:6 gy5l rc://*/ta/man/translate/grammar-connect-logic-result שֶׁ⁠אֲנִ֣י 1 The word **that** indicates that what follows is a reason for what came before. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation: “because” +1:6 gy5l rc://*/ta/man/translate/grammar-connect-logic-result שֶׁ⁠אֲנִ֣י 1 The word **that** indicates that what follows is a reason for what came before. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation: “because I” 1:6 nqqb rc://*/ta/man/translate/figs-explicit שֶׁ⁠אֲנִ֣י שְׁחַרְחֹ֔רֶת 1 Here, **I am black** means “my skin is black” or “my skin is very dark” as it did in [1:5](../01/05.md). If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “that my skin is black” or “that my skin is very dark” 1:6 im6w rc://*/ta/man/translate/grammar-connect-logic-result שֶׁ⁠שֱּׁזָפַ֖תְ⁠נִי הַ⁠שָּׁ֑מֶשׁ 1 The word **that** indicates that what follows is a reason for what came before. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation: “because the sun scorched me” -1:6 thz7 rc://*/ta/man/translate/figs-explicit שֶׁ⁠שֱּׁזָפַ֖תְ⁠נִי הַ⁠שָּׁ֑מֶשׁ 1 The phrase **the sun scorched me** refers to sunlight shining on the skin and means “the sun burned me” or “the sun tanned my skin dark.” If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “that the sun burned me” or “that the sun turned my skin brown” or “that the sun tanned my skin.” (See: [[rc://en/ta/man/translate/figs-explicit]]) +1:6 thz7 rc://*/ta/man/translate/figs-explicit שֶׁ⁠שֱּׁזָפַ֖תְ⁠נִי הַ⁠שָּׁ֑מֶשׁ 1 The phrase **the sun scorched me** refers to sunlight shining on the skin and means “the sun burned me” or “the sun tanned my skin dark.” If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “that the sun burned me” or “that the sun turned my skin brown” or “that the sun tanned my skin” 1:6 v86f נֹטֵרָ֣ה אֶת־הַ⁠כְּרָמִ֔ים כַּרְמִ֥⁠י שֶׁ⁠לִּ֖⁠י לֹ֥א נָטָֽרְתִּי 1 Alternate translation: “as caretaker of the vineyards—my vineyard that is mine, I have not taken care of” 1:6 w18k rc://*/ta/man/translate/figs-metaphor כַּרְמִ֥⁠י שֶׁ⁠לִּ֖⁠י לֹ֥א נָטָֽרְתִּי 1 The woman is probably using the phrase **my vineyard** to refer to her complexion. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “my skin, I have not protected from the sun” or “my complexion, I have not protected from the sun” 1:7 f9hi rc://*/ta/man/translate/figs-synecdoche שֶׁ֤⁠אָהֲבָה֙ נַפְשִׁ֔⁠י 1 The woman is using one part of herself, her **soul**, to represent all of her. If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: “you whom I love” 1:7 mpbu rc://*/ta/man/translate/figs-ellipsis אֵיכָ֣ה תִרְעֶ֔ה 1 The woman is leaving out some of the words that a sentence would need in many languages to be complete. If your readers might misunderstand this, you could supply these words from the context. Alternate translation: “where do you graze your flock” or “where do you graze your sheep” 1:7 wsmm rc://*/ta/man/translate/figs-parallelism אֵיכָ֣ה תִרְעֶ֔ה אֵיכָ֖ה תַּרְבִּ֣יץ בַּֽ⁠צָּהֳרָ֑יִם 1 The phrase **where do you graze** and the phrase **Where do you make your flocks lie down at noontime** mean basically the same thing. The second phrase emphasizes the meaning of the first by repeating the same idea with different words. Hebrew poetry was based on this kind of repetition, and it would be good to show this to your readers by including both phrases in your translation rather than combining them. However, if saying very similar things twice might confuse your readers, you could combine the phrases into one. Alternate translation: “Where do you pasture your flocks in the middle of the day” -1:7 v54w rc://*/ta/man/translate/figs-rquestion שַׁ⁠לָּ⁠מָ֤ה אֶֽהְיֶה֙ כְּ⁠עֹ֣טְיָ֔ה עַ֖ל עֶדְרֵ֥י חֲבֵרֶֽי⁠ךָ 1 The woman is not asking for information, but is using the question form for emphasis. If you would not use a rhetorical question for this purpose in your language, you could translate her words as a statement, a request, or an exclamation and communicate the emphasis in another way. Alternate translation: “I do not want to be like a woman who covers herself\nbeside the flocks of your companions” or “Please do not let me be like a woman who covers herself\nbeside the flocks of your companions” or “Tell me so that I will not be like a woman who covers herself\nbeside the flocks of your companions” +1:7 v54w rc://*/ta/man/translate/figs-rquestion שַׁ⁠לָּ⁠מָ֤ה אֶֽהְיֶה֙ כְּ⁠עֹ֣טְיָ֔ה עַ֖ל עֶדְרֵ֥י חֲבֵרֶֽי⁠ךָ 1 The woman is not asking for information, but is using the question form for emphasis. If you would not use a rhetorical question for this purpose in your language, you could translate her words as a statement, a request, or an exclamation and communicate the emphasis in another way. Alternate translation: “I do not want to be like a woman who covers herself beside the flocks of your companions” or “Please do not let me be like a woman who covers herself beside the flocks of your companions” or “Tell me so that I will not be like a woman who covers herself beside the flocks of your companions” 1:7 f5eb rc://*/ta/man/translate/figs-explicit כְּ⁠עֹ֣טְיָ֔ה עַ֖ל עֶדְרֵ֥י חֲבֵרֶֽי⁠ךָ 1 The phrase **covers herself** means **covers herself with a veil** and the phrase **your companions** refers to the other shepherds who pastured their animals near the flocks of the man and were probably his friends. If it would help your readers, you could express these phrases explicitly. Alternate translation: “like a woman who covers herself with a veil beside the flocks of the other shepherds” -1:7 v6rs rc://*/ta/man/translate/figs-simile שַׁ⁠לָּ⁠מָ֤ה אֶֽהְיֶה֙ כְּ⁠עֹ֣טְיָ֔ה עַ֖ל עֶדְרֵ֥י חֲבֵרֶֽי⁠ךָ 1 In the authors culture women who were prostitutes often covered their faces with a veil so that people would not recognize them. It would not be normal for a young unmarried woman to be wandering among shepherds and the woman did not want to be mistaken for a prostitute. If it would be helpful to your readers, you could explain the basis of this comparison. Alternate translation: “Tell me where you pasture your flocks so that I will not need to wander around among the flocks of your companions like a prostitute when I am looking for you” or “For why should I be like a prostitute who covers herself with a veil and wanders about\nbeside the flocks of your companions” +1:7 v6rs rc://*/ta/man/translate/figs-simile שַׁ⁠לָּ⁠מָ֤ה אֶֽהְיֶה֙ כְּ⁠עֹ֣טְיָ֔ה עַ֖ל עֶדְרֵ֥י חֲבֵרֶֽי⁠ךָ 1 In the authors culture women who were prostitutes often covered their faces with a veil so that people would not recognize them. It would not be normal for a young unmarried woman to be wandering among shepherds and the woman did not want to be mistaken for a prostitute. If it would be helpful to your readers, you could explain the basis of this comparison. Alternate translation: “Tell me where you pasture your flocks so that I will not need to wander around among the flocks of your companions like a prostitute when I am looking for you” or “For why should I be like a prostitute who covers herself with a veil and wanders about beside the flocks of your companions” 1:8 lc64 rc://*/ta/man/translate/grammar-connect-condition-hypothetical אִם־ לֹ֤א תֵדְעִי֙ לָ֔⁠ךְ הַ⁠יָּפָ֖ה בַּ⁠נָּשִׁ֑ים צְֽאִי־ לָ֞⁠ךְ 1 If it would help your readers to see that this is a conditional statement then you could supply a word like “then” in your translation. Alternate translation: “If you do not know, most beautiful among women, then go out” 1:8 fu4f rc://*/ta/man/translate/figs-infostructure אִם־ לֹ֤א תֵדְעִי֙ לָ֔⁠ךְ הַ⁠יָּפָ֖ה בַּ⁠נָּשִׁ֑ים 1 If it would be more natural in your language you could begin this verse with the phrase **most beautiful among women**. Alternate translation: “Most beautiful among women, if you do not know” 1:8 nky4 הַ⁠יָּפָ֖ה בַּ⁠נָּשִׁ֑ים 1 Alternate translation: “you who are the most beautiful of all women” 1:8 sy7k rc://*/ta/man/translate/figs-go צְֽאִי־ לָ֞⁠ךְ 1 Your language may say “come” rather than **go** in contexts such as this. Use whichever is more natural. Alternate translation: “come out” 1:8 al9c וּ⁠רְעִי֙ אֶת־ גְּדִיֹּתַ֔יִ⁠ךְ 1 Alternate translation: “and let your young goats graze” or “and graze your young goats” -1:8 fis9 וּ⁠רְעִי֙ אֶת־ גְּדִיֹּתַ֔יִ⁠ךְ 1 Alternate translation: “graze your young goats” or “let your young goats eat” -1:9 j8xv rc://*/ta/man/translate/figs-infostructure לְ⁠סֻסָתִ⁠י֙ בְּ⁠רִכְבֵ֣י פַרְעֹ֔ה דִּמִּיתִ֖י⁠ךְ רַעְיָתִֽ⁠ 1 If it would be more natural in your language you could begin this verse with the phrase **my darling**. Alternate translation: “My darling, I liken you to a mare among the chariots of Pharaoh” +1:8 fis9 וּ⁠רְעִי֙ אֶת־ גְּדִיֹּתַ֔יִ⁠ךְ 1 Alternate translation: “and graze your young goats” or “and let your young goats eat” +1:9 j8xv rc://*/ta/man/translate/figs-infostructure לְ⁠סֻסָתִ⁠י֙ בְּ⁠רִכְבֵ֣י פַרְעֹ֔ה דִּמִּיתִ֖י⁠ךְ רַעְיָתִֽ⁠י 1 If it would be more natural in your language you could begin this verse with the phrase **my darling**. Alternate translation: “My darling, I liken you to a mare among the chariots of Pharaoh” 1:9 gw76 rc://*/ta/man/translate/figs-simile לְ⁠סֻסָתִ⁠י֙ בְּ⁠רִכְבֵ֣י פַרְעֹ֔ה דִּמִּיתִ֖י⁠ךְ 1 Here, it is implied that the man is comparing the woman to the beauty of a mare and not to other other qualities of a horse. The king of Egypt’s horses were known to be the best in the world and so they would have been very beautiful. If it would help your readers you could explain the point of this comparison. Alternate translation: “Your beauty is like the beauty of Pharaoh’s chariot horses” or “I compare your beauty to the beauty of Pharaoh’s chariot horses” 1:9 zyj5 rc://*/ta/man/translate/figs-metonymy בְּ⁠רִכְבֵ֣י פַרְעֹ֔ה 1 The man is using the phrase **the chariots** to mean “the horses that pull the chariots.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “among the horses that pull Pharaoh’s chariots” or “among the horses that pull the chariots of Pharaoh” 1:9 lnbo rc://*/ta/man/translate/figs-explicit פַרְעֹ֔ה 1 Here, the term **Pharaoh** does not refer to a specific Egyptian king but is a title used to designate the acting king of Egypt. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “the king of Egypt” -1:10 hrjd rc://*/ta/man/translate/translate-unknown בַּ⁠תֹּרִ֔ים 1 The term the man uses, which the ULT translates as **earrings**, is a term which refers to strings of small ornaments or jewels which apparently hung down the side of one’s face. If your readers would not be familiar with this type of jewelry you could use a more general term and, if you are using footnotes, you could make a footnote explaining this type of jewelry. Alternate translation: “with neck ornaments” or “strings of jewels” -1:10 u7h9 rc://*/ta/man/translate/translate-unknown בַּ⁠חֲרוּזִֽים 1 **necklaces** are a type of jewelry worn around the neck in order to make a person look more attractive. If your readers would not be familiar with **necklaces**, you could use the name of something similar in your area worn around the neck for the purpose of looking nice or you could use a more general term and, if it would help your readers, you could make a footnote explaining what a necklace is if you are using footnotes. Alternate translation: “with neck ornaments” or “strings of jewels” +1:10 hrjd rc://*/ta/man/translate/translate-unknown בַּ⁠תֹּרִ֔ים 1 The term the man uses, which the ULT translates as **earrings**, is a term which refers to strings of small ornaments or jewels which apparently hung down the side of one’s face. If your readers would not be familiar with this type of jewelry you could use a more general term and, if you are using footnotes, you could make a footnote explaining this type of jewelry. Alternate translation: “with neck ornaments” or “with strings of jewels” +1:10 u7h9 rc://*/ta/man/translate/translate-unknown בַּ⁠חֲרוּזִֽים 1 **necklaces** are a type of jewelry worn around the neck in order to make a person look more attractive. If your readers would not be familiar with **necklaces**, you could use the name of something similar in your area worn around the neck for the purpose of looking nice or you could use a more general term and, if it would help your readers, you could make a footnote explaining what a necklace is if you are using footnotes. Alternate translation: “with neck ornaments” or “with strings of jewels” 1:11 yuyp rc://*/ta/man/translate/translate-unknown תּוֹרֵ֤י 1 See how you translated the term “earrings” in the previous verse. -1:11 dza7 rc://*/ta/man/translate/figs-pronouns נַעֲשֶׂה 1 The man speaks as if he were many people. Some versions change this to singular “I.” Other versions take these to be the words of the woman’s friends. (See also: [[rc://*/ta/man/translate/figs-exclusive]]) +1:11 dza7 rc://*/ta/man/translate/figs-pronouns נַעֲשֶׂה 1 The man speaks as if he were many people. Some versions change this to singular “I.” Other versions take these to be the words of the woman’s friends. 1:11 bp6l עִ֖ם נְקֻדּ֥וֹת הַ⁠כָּֽסֶף 1 Alternate translation: “with beads of silver” or “that are decorated with silver” 1:12 kec9 rc://*/ta/man/translate/figs-metaphor שֶׁ֤⁠הַ⁠מֶּ֨לֶךְ֙ 1 See how you translated the phrase “The king” in [1:4](../01/04.md) where it is used with the same meaning. 1:12 zt7d בִּ⁠מְסִבּ֔⁠וֹ 1 The word which the ULT translates as **couch** could: (1) refer to a couch and be translated as **couch** as modeled by the ULT. (2) refer to a table. Alternate translation: “was at his table” @@ -70,47 +69,46 @@ front:intro an3g 0 # Introduction to the Song of Songs\n\n## Part 1: General 1:13 vc5v rc://*/ta/man/translate/figs-metaphor צְר֨וֹר הַ⁠מֹּ֤ר ׀ דּוֹדִ⁠י֙ לִ֔⁠י בֵּ֥ין שָׁדַ֖⁠י יָלִֽין 1 In the author’s culture women would sometimes place a small bag or pouch of myrrh on a necklace so it would hang on their neck and they could enjoy its pleasant smell. The woman makes a comparison between the enjoyable experience of having a bag of myrrh near her and the enjoyable experience of having the man she loves near her. If it would be helpful to your readers, you could use a simile to show the comparison. Alternate translation: “I enjoy having my beloved near me throughout the night like I enjoy the smell of a bag of myrrh” 1:13 d77b rc://*/ta/man/translate/translate-unknown הַ⁠מֹּ֤ר 1 **myrrh** was a pleasant smelling incense that was made from resin taken from the bark of a certain kind of tree. One of the things it was used for was to make a person smell good. If your readers would not be familiar with **myrrh**, you could use the name of something pleasant smelling in your area that might be used for this purpose or you could use a general expression. Alternate translation: “pleasant smelling perfume” 1:13 bzs7 דּוֹדִ⁠י֙ 1 Alternate translation: “is my lover” -1:13 f8y8 rc://*/ta/man/translate/figs-euphemism אֶשְׁכֹּ֨ל הַ⁠כֹּ֤פֶר ׀ דּוֹדִ⁠י֙ לִ֔⁠י 1 If using the word **breasts** would offend your readers, you could use an appropriate euphemism for **breasts** or state the meaning of the phrase **between my breasts it stays** using a more general expression. Alternate translation: “My beloved stays very close to me during the night, like a bundle of myrrh hanging near my chest” +1:13 f8y8 rc://*/ta/man/translate/figs-euphemism צְר֨וֹר הַ⁠מֹּ֤ר ׀ דּוֹדִ⁠י֙ לִ֔⁠י בֵּ֥ין שָׁדַ֖⁠י יָלִֽין 1 If using the word **breasts** would offend your readers, you could use an appropriate euphemism for **breasts** or state the meaning of the phrase **between my breasts it stays** using a more general expression. Alternate translation: “My beloved stays very close to me during the night, like a bundle of myrrh hanging near my chest” 1:13 bl0z יָלִֽין 1 Here, the original language word that the ULT translates with the phrase **it stays** is ambiguous regarding what it is that **stays**. This word could: (1) indicate that the **bundle of myrrh** is what **stays**, in which case it should be translated as something similar to **it stays** as modeled by the ULT. (2) mean that the man **stays**. Alternate translation: “he stays” 1:13 jw0u יָלִֽין 1 Here, the word **stays** could: (1) refer to staying in one place for a prolonged period of time in which case you could translate this word with something similar to **stays** as modeled by the ULT. (2) refer to lying down. Alternate translation: “it lies” 1:14 a6jk rc://*/ta/man/translate/translate-unknown הַ⁠כֹּ֤פֶר 1 The phrase **henna blossoms** refers to **blossoms** from the **henna** plant which produces clusters of flower blossoms which have a pleasant smell. If your readers would not be familiar with this plant, you could use the name of a plant in your area that has a pleasant smell, you could explain in your translation that henna is a plant that produces fragrant blossoms, or you could use a general expression. Alternate translation: “fragrant flowers” or “fragrant blossoms from the henna plant” -1:14 zh75 rc://*/ta/man/translate/figs-metaphor אֶשְׁכֹּ֨ל הַ⁠כֹּ֤פֶר ׀ דּוֹדִ⁠י֙ לִ֔⁠י בְּ⁠כַרְמֵ֖י עֵ֥ין גֶּֽדִי 1 Here, **vineyards of En Gedi** is probably a reference to the woman’s body because at that time **vineyards** were often used to convey a sexual meaning and because the phrase **in the vineyards of Engedi** is in parallel to phrase in the previous verse in which the woman refers to her body by saying that her “beloved” is like a “bundle of myrrh“ which “stays” (the night) “between” her “breasts.” In this verse the woman makes a comparison between the pleasurable experience of the smell of henna blossoms and her enjoyment of having the man she loves near her body. If it would be helpful to your readers, you could use a simile to show the comparison. Because the woman describes her body in a poetic way with images, it is recommended that you either maintain these images or select images from your context and language that communicate the same concepts. Alternate translation: “I enjoy being near my beloved’s body like I enjoy the smell of the henna flowers in the vineyards of Engedi” or “I delight in my beloved being near my body like I enjoy the smell of the henna flowers in the vineyards of Engedi” -1:14 nop3 עֵ֥ין גֶּֽדִי 1 +1:14 zh75 rc://*/ta/man/translate/figs-metaphor אֶשְׁכֹּ֨ל הַ⁠כֹּ֤פֶר ׀ דּוֹדִ⁠י֙ לִ֔⁠י בְּ⁠כַרְמֵ֖י עֵ֥ין גֶּֽדִי 1 Here, **vineyards of En Gedi** is probably a reference to the woman’s body because at that time **vineyards** were often used to convey a sexual meaning and because the phrase **in the vineyards of Engedi** is in parallel to the phrase in the previous verse in which the woman refers to her body by saying that her “beloved” is like a “bundle of myrrh“ which “stays” (the night) “between” her “breasts.” In this verse the woman makes a comparison between the pleasurable experience of the smell of henna blossoms and her enjoyment of having the man she loves near her body. If it would be helpful to your readers, you could use a simile to show the comparison. Because the woman describes her body in a poetic way with images, it is recommended that you either maintain these images or select images from your context and language that communicate the same concepts. Alternate translation: “I enjoy being near my beloved’s body like I enjoy the smell of the henna flowers in the vineyards of Engedi” or “I delight in my beloved being near my body like I enjoy the smell of the henna flowers in the vineyards of Engedi” 1:15 tae6 rc://*/ta/man/translate/figs-exclamation הִנָּ֤⁠ךְ…הִנָּ֥⁠ךְ 1 The man is using the term **Behold** to focus attention on what he is about to say. Your language may have a comparable expression that you could use in your translation. Alternate translation: “Look at you! … Look at you!” 1:15 x2d5 rc://*/ta/man/translate/figs-parallelism הִנָּ֤⁠ךְ יָפָה֙ רַעְיָתִ֔⁠י הִנָּ֥⁠ךְ יָפָ֖ה עֵינַ֥יִ⁠ךְ יוֹנִֽים 1 The man uses the phrase **Behold you—you are beautiful** two times for emphasis. If saying the same thing twice might be confusing for your readers, you can combine the phrases into one and provide emphasis in a way that is natural in your language. Alternate translation: “Behold you—you are beautiful, my darling. Your eyes are doves” 1:15 m114 רַעְיָתִ֔⁠י 1 See how you translated the phrase **my darling** in [1:9](../01/09.md) 1:15 fb4x rc://*/ta/man/translate/figs-metaphor עֵינַ֥יִ⁠ךְ יוֹנִֽים 1 The man makes a comparison between the beauty and gentleness of doves and the woman’s eyes. If it would be helpful to your readers, you could use a simile to show the comparison or state the meaning plainly. Alternate translation: “your eyes are like doves” or “your eyes are gentle and beautiful” -1:16 sbi4 rc://*/ta/man/translate/figs-exclamation הִנְּ⁠ךָ֨ 1 The woman is using the term **Look** to focus attention on what she is about to say. Your language may have a comparable expression that you could use in your translation. Alternate translation: “Behold!” +1:16 sbi4 rc://*/ta/man/translate/figs-exclamation הִנְּ⁠ךָ֨ 1 The woman is using the term **Behold** to focus attention on what she is about to say. Your language may have a comparable expression that you could use in your translation. Alternate translation: “Look at you” 1:16 febl rc://*/ta/man/translate/figs-infostructure הִנְּ⁠ךָ֨ יָפֶ֤ה דוֹדִ⁠י֙ אַ֣ף נָעִ֔ים אַף־ עַרְשֵׂ֖⁠נוּ רַעֲנָנָֽה 1 If it would be more natural in your language you could either begin or end this verse with the phrase **my beloved**. 1:16 x3pr דוֹדִ⁠י֙ 1 See how you translated the phrase **my beloved** in [1:13](../01/13.md). Alternate translation: “my lover” 1:16 km29 rc://*/ta/man/translate/figs-ellipsis אַ֣ף נָעִ֔ים 1 The woman is leaving out some of the words that a sentence would need in many languages to be complete. If your readers might misunderstand this, you could supply these words from the context. Alternate translation: “you are truly pleasant” 1:16 q43e rc://*/ta/man/translate/figs-explicit עַרְשֵׂ֖⁠נוּ 1 Here, **couch** does not refer to a literal couch but rather to the place where the couple would lie down in the forest. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “the place where we lie down is” or “the place we lie down on like a bed is” -1:16 xed8 rc://*/ta/man/translate/figs-explicit רַעֲנָנָֽה 1 Here, the original language word that the ULT translates as **leafy** refers to plants that are the green color. You could translate **leafy** in a general way such as “green” or if it would help your readers you could indicate specifically what vegetation the word **leafy** refers to. Here, **leafy** could refer to: (1) the grass that the couple layed down on. Alternate translation: “grass” (2) the branches above their meeting place in the forest. Alternate translation: “under the cover of branches” or “shaded by branches” -1:17 v14z rc://*/ta/man/translate/figs-metaphor קֹר֤וֹת בָּתֵּ֨י⁠נוּ֙ אֲרָזִ֔ים רַהִיטֵ֖נוּ בְּרוֹתִֽים 1 Here the woman is speaking of the forest as though it were a **house**, the cedar trees as if they were the **beams** of the house and **pine** trees as if they were the **rafters** of the house. If it would be helpful in your language, you could state the meaning plainly or use a simile as modeled by the UST. Alternate translation: “Our meeting place is shaded by cedar and pine trees” or “Branches of cedar and pine trees will be a canopy over our meeting place” +1:16 xed8 rc://*/ta/man/translate/figs-explicit רַעֲנָנָֽה 1 Here, the word that the ULT translates as **leafy** refers to plants that are a green color. You could translate **leafy** in a general way such as “green” or if it would help your readers you could indicate specifically what vegetation the word **leafy** refers to. Here, **leafy** could refer to: (1) the grass that the couple laied down on. Alternate translation: “grass” (2) the branches above their meeting place in the forest. Alternate translation: “under the cover of branches” or “shaded by branches” +1:17 v14z rc://*/ta/man/translate/figs-metaphor קֹר֤וֹת בָּתֵּ֨י⁠נוּ֙ אֲרָזִ֔ים רַהִיטֵ֖נוּ בְּרוֹתִֽים 1 Here the woman is speaking of the forest as though it were a **house**, the cedar trees as if they were the **beams** of the **house** and **pine** trees as if they were the **rafters** of the **house**. If it would be helpful in your language, you could state the meaning plainly or use a simile as modeled by the UST. Alternate translation: “Our meeting place is shaded by cedar and pine trees” or “Branches of cedar and pine trees will be a canopy over our meeting place” 1:17 c3e5 rc://*/ta/man/translate/translate-unknown בְּרוֹתִֽים 1 **pine** is a type of tree that grows tall and close to other trees so that they provide shade from the sun. If your readers would not be familiar with **pine** trees, you could use general phrase describing them or use the name of a tree that grows tall and densely in your area. Alternate translation: “tall leafy trees” 2:intro u8uv 0 # Song of Songs 2 General Notes\n\n## Important figures of speech in this chapter\n\n### Metaphor\n\nWomen are compared to flowers in this chapter. This metaphor may describe a woman’s beauty and delicacy. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n### Euphemisms\n\nIt is possible that some of the metaphors used in this chapter are actually euphemisms. These euphemisms would refer to sex or the physical love between a husband a wife. (See: [[rc://*/ta/man/translate/figs-euphemism]]) -2:1 cne2 rc://*/ta/man/translate/figs-metaphor אֲנִי֙ חֲבַצֶּ֣לֶת הַ⁠שָּׁר֔וֹן שֽׁוֹשַׁנַּ֖ת הָ⁠עֲמָקִֽים 1 The woman is speaking of herself as if she is two different types of flowers in order to make a comparison between herself and these flowers. If it would be helpful in your language, you could state the meaning plainly, explain the comparison, or use a simile as modeled by the UST. The reason the woman compares herself to these wildflowers is to express that she thinks she has only common beauty and is no more attractive than the other young women her age. Alternate translation: “I am as common as a wildflower of Sharon or a lily of the valleys” or “my beauty is as common as a wildflower in Sharon or a lily of the valleys” +2:1 cne2 rc://*/ta/man/translate/figs-metaphor אֲנִי֙ חֲבַצֶּ֣לֶת הַ⁠שָּׁר֔וֹן שֽׁוֹשַׁנַּ֖ת הָ⁠עֲמָקִֽים 1 The woman is speaking of herself as if she is two different types of flowers in order to make a comparison between herself and these flowers. If it would be helpful in your language, you could state the meaning plainly, explain the comparison, or use a simile as modeled by the UST. The reason the woman compares herself to these wildflowers is to express that she thinks she has only common beauty and is no more attractive than other young women her age. Alternate translation: “I am as common as a wildflower of Sharon or a lily of the valleys” or “My beauty is as common as a wildflower in Sharon or a lily of the valleys” 2:1 ps9x rc://*/ta/man/translate/translate-unknown חֲבַצֶּ֣לֶת 1 The original word which the ULT translates as **flower** refers to a specific type of flower which grows on the ground. The exact type of flower that the original word refers to cannot be known with certainty so you could use the name of a pretty wildflower in your area or you could use a general term as modeled by the ULT. -2:1 gh6w rc://*/ta/man/translate/figs-explicit הַ⁠שָּׁר֔וֹן 1 **Sharon** was the name of a specific plain (a flat area). The word **Sharon** refers to a flat, wide area and so by using the word **Sharon** the woman is probably referring to “plains” in general and expressing that she is like a wildflower that grows on the plains. If it would be helpful to your readers, you could indicate that explicitly as modeled by the UST. +2:1 gh6w rc://*/ta/man/translate/figs-explicit הַ⁠שָּׁר֔וֹן 1 **Sharon** was the name of a specific plain (a flat area) and the word itself refers to a flat, wide area and so by using the word **Sharon** the woman is probably referring to “plains” in general and expressing that she is like a wildflower that grows on the plains. If it would be helpful to your readers, you could indicate that explicitly as modeled by the UST. 2:1 bw25 rc://*/ta/man/translate/figs-parallelism אֲנִי֙ חֲבַצֶּ֣לֶת הַ⁠שָּׁר֔וֹן שֽׁוֹשַׁנַּ֖ת הָ⁠עֲמָקִֽים 1 The phrase **a flower of Sharon** and the phrase **a lily of the valleys** mean very similar things. The second phrase emphasizes the meaning of the first by repeating the same idea with different words. Hebrew poetry was based on this kind of repetition, and it would be good to show this to your readers by including both phrases in your translation rather than combining them. However, if saying very similar things twice might confuse your readers, you could combine the phrases into one. Alternate translation: “I am a wildflower that grows in the plains and the valleys” 2:1 cxaq rc://*/ta/man/translate/figs-ellipsis שֽׁוֹשַׁנַּ֖ת 1 The woman is leaving out some of the words that a sentence would need in many languages to be complete. If your readers might misunderstand this, you could supply these words from the context. Alternate translation: “I am a lily of” 2:1 ni5p rc://*/ta/man/translate/translate-unknown שֽׁוֹשַׁנַּ֖ת 1 A **lily** is a type of flower. If your readers would not be familiar with this type of flower, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “a flower of” 2:2 ibi6 rc://*/ta/man/translate/figs-simile כְּ⁠שֽׁוֹשַׁנָּה֙ בֵּ֣ין הַ⁠חוֹחִ֔ים כֵּ֥ן רַעְיָתִ֖⁠י בֵּ֥ין הַ⁠בָּנֽוֹת 1 The man compares the woman he loves to **a lily among thorns**. The point of this comparison is that in the same way that **a lily** is much more beautiful than **thorns** so the woman is much more beautiful than the other young women. If it would be helpful in your language, you could use an equivalent comparison or express this meaning in plain language. Alternate translation: “You my darling, are much more beautiful than all other women” 2:2 l00i rc://*/ta/man/translate/translate-unknown כְּ⁠שֽׁוֹשַׁנָּה֙ 1 See how you translated the word **lily** in [2:1](../02/01.md) 2:2 bi45 רַעְיָתִ֖⁠י 1 See how you translated the phrase **my darling** in [1:9](../01/09.md). -2:2 y9bu rc://*/ta/man/translate/figs-explicit הַ⁠בָּנֽוֹת 1 Here, the phrase **the daughters** refers to the **daughters of Jerusalem** mentioned in [1:5](../01/05.md) and probably refers not just to the young women of Jerusalem but also to all women. If it would help your readers you could indicate that explicitly. Alternate translation: “the young women of Jerusalem” or “other young women” +2:2 y9bu rc://*/ta/man/translate/figs-explicit הַ⁠בָּנֽוֹת 1 Here, the phrase **the daughters** refers to the **daughters of Jerusalem** mentioned in [1:5](../01/05.md) and probably refers not just to the young women of Jerusalem but also to all women. If it would help your readers you could indicate that explicitly. Alternate translation: “the young women of Jerusalem” or “the other young women” 2:3 xz7y rc://*/ta/man/translate/figs-simile כְּ⁠תַפּ֨וּחַ֙ בַּ⁠עֲצֵ֣י הַ⁠יַּ֔עַר כֵּ֥ן דּוֹדִ֖⁠י בֵּ֣ין הַ⁠בָּנִ֑ים 1 The woman is saying that the man is like an **apple tree** because in the same way that **an apple tree** is more pleasant than the other **trees of the forest**, so the man she loves is more pleasant than other men. If it would be helpful in your language, you could explain the basis of this comparison. Alternate translation: “As apple trees are more pleasant than other trees, so you my beloved are more pleasant than other men” 2:3 jjo5 rc://*/ta/man/translate/figs-infostructure כְּ⁠תַפּ֨וּחַ֙ בַּ⁠עֲצֵ֣י הַ⁠יַּ֔עַר כֵּ֥ן דּוֹדִ֖⁠י בֵּ֣ין הַ⁠בָּנִ֑ים 1 If it would be more natural in your language, you could reverse the order of these phrases. Alternate translation: “Among the other young men my beloved is like an apple tree among the trees of the forest” or “Compared to other men my beloved is like an apple tree among the trees of the forest” 2:3 yr6x rc://*/ta/man/translate/translate-unknown כְּ⁠תַפּ֨וּחַ֙ 1 An **apple tree** is a tree that produces pleasant tasting fruit and has a pleasant smell. If your readers would not be familiar with this type of tree, you could use the name of a similar tree in your area or you could use a more general term. Alternate translation: “Like a tree that produces pleasant tasting fruit” 2:3 qtmu rc://*/ta/man/translate/figs-explicit בַּ⁠עֲצֵ֣י הַ⁠יַּ֔עַר 1 The phrase **the trees of the forest** refers to the other trees of the forest which were considered common when compared to an apple tree. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “among the other trees of the forest” or “compared to the common trees of the forest” 2:3 q7kl דּוֹדִ֖⁠י 1 See how you translated the phrase **my beloved** in [1:13](../01/13.md). 2:3 eogn rc://*/ta/man/translate/figs-explicit בֵּ֣ין הַ⁠בָּנִ֑ים 1 Here, the phrase **the sons** refers to the other young men. In the previous verse the man compared the woman to the other “daughters” (young women). Here the woman compares the man she loves to the other young men, whom she calls **the sons**. If it would help your readers you could indicate explicitly what **the sons** means here. Alternate translation: “among the other young men” or “when compared to all the other men” -2:3 pii3 rc://*/ta/man/translate/figs-metaphor בְּ⁠צִלּ⁠וֹ֙ חִמַּ֣דְתִּי וְ⁠יָשַׁ֔בְתִּי וּ⁠פִרְי֖⁠וֹ מָת֥וֹק לְ⁠חִכִּֽ⁠י 1 Here the woman continues speaking of the man as if he were **an apple tree**. The word **shadow** refers to the shade of an apple tree which would give both protection from the sun and refreshment. To **sit** represents being near or in the presence of the man and his **fruit** being **sweet** means that he causes the woman to experience pleasurable feelings in a way that is comparable to eating sweet fruit. If it is possible in your language you should try to retain the images used here, or substitute a comparable image if needed. If you are not able to retain the metaphors without causing misunderstanding, you could use similes or state the meaning plainly. Alternate translation: “He provides me with refreshment and protection when I am in his presence, he gives me great pleasure” or “I sit in his presence and he refreshes and protects me, he is delightful to me like sweet fruit” +2:3 pii3 rc://*/ta/man/translate/figs-metaphor בְּ⁠צִלּ⁠וֹ֙ חִמַּ֣דְתִּי וְ⁠יָשַׁ֔בְתִּי וּ⁠פִרְי֖⁠וֹ מָת֥וֹק לְ⁠חִכִּֽ⁠י 1 Here the woman continues speaking of the man as if he were **an apple tree**. The word **shadow** refers to the shade of an apple tree which would give protection from the sun and refreshment. To **sit** represents being near or in the presence of the man. The phrase **his fruit is sweet** means that he causes the woman to experience pleasurable feelings in a way that is comparable to eating sweet fruit. If it is possible in your language you should try to retain the images used here, or substitute a comparable image if needed. If you are not able to retain the metaphors without causing misunderstanding, you could use similes or state the meaning plainly. Alternate translation: “He provides me with refreshment and protection when I am in his presence, he gives me great pleasure” or “I sit in his presence and he refreshes and protects me. He is delightful to me like sweet fruit” 2:3 fkm3 בְּ⁠צִלּ⁠וֹ֙ 1 Alternate translation: “In his shade” 2:3 bfja חִמַּ֣דְתִּי 1 Alternate translation: “I passionately desired” -2:4 o9vh rc://*/ta/man/translate/figs-explicit הֱבִיאַ֨⁠נִי֙ 1 See how you translated the phrase “has brought me” in [1:4](../01/04.md). The original language word which the ULT translates here as **He brought me** could be describing: (1) a request or wish that the woman has and not something that has already happened. If it would help your readers, you could indicate that explicitly. Alternate translation: “May he bring me” or ”I desire him to bring me” (2) an action that has already happened. Alternate translation: “He has brought me” +2:4 o9vh rc://*/ta/man/translate/figs-explicit הֱבִיאַ֨⁠נִי֙ 1 See how you translated the phrase “has brought me” in [1:4](../01/04.md). The original language word which the ULT translates here as **He brought me** could be describing: (1) a request or wish that the woman has and not something that has already happened. Alternate translation: “May he bring me” or ”I desire him to bring me” (2) an action that has already happened. Alternate translation: “He has brought me” 2:4 f7e2 rc://*/ta/man/translate/figs-go הֱבִיאַ֨⁠נִי֙ 1 Your language may say “took” rather than **brought** in contexts such as this. Use whichever is more natural. Alternate translation: “He took me” -2:4 ift6 rc://*/ta/man/translate/figs-explicit בֵּ֣ית הַ⁠יָּ֔יִן 1 In the author’s culture the phrase **house of wine** was used to refer to a location that people went for the purpose of drinking wine. The phrase does not necessarily indicate a **house** or building so here it could be referring a private location that used as their meeting place, possibly the “house” (location) where they spent time together in the forest (described in [1:17](../01/17.md)). If it would be helpful to your readers, you could indicate that explicitly or use a general expression that allows for either meaning. Alternate translation: “the place where wine is drunk” or ”the place where wine is served” or ”our meeting place” +2:4 ift6 rc://*/ta/man/translate/figs-explicit בֵּ֣ית הַ⁠יָּ֔יִן 1 In the author’s culture the phrase **house of wine** was used to refer to a location that people went for the purpose of drinking wine. The phrase does not necessarily indicate a **house** or building so here it could be referring a private location that the couple used as their meeting place, possibly the “house” (location) where they spent time together in the forest (described in [1:17](../01/17.md)). If it would be helpful to your readers, you could indicate that explicitly or use a general expression that allows for either meaning. Alternate translation: “the place where wine is drunk” or ”the place where wine is served” or ”our meeting place” 2:4 hxuz rc://*/ta/man/translate/figs-euphemism בֵּ֣ית הַ⁠יָּ֔יִן 1 Here, **house of wine** most likely does not refer to a literal **house of wine** but instead the woman is probably using this phrase to poetically describe a private meeting place where they could enjoy expressing their love for each other. She is describing their meeting place by using an image that was meaningful in that culture. If it would be helpful in your language, you could retain the literal translation **house of wine** and explain the meaning in a footnote (if you are using them), or you could express the meaning using a different expression that is meaningful in your culture, or you could state the meaning plainly. Alternate translation: “our meeting place so that we could enjoy our love” or ”the place where we could celebrate our love for each other” or ”the place where we could consummate our love” 2:4 rp8q rc://*/ta/man/translate/figs-metaphor וְ⁠דִגְל֥⁠וֹ עָלַ֖⁠י אַהֲבָֽה 1 The woman is speaking of the man’s **love** for her as if it were a **banner**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and he publicly displays his love for me and his intention is to protect me” or “and he covers me with his love” 2:4 jgbx rc://*/ta/man/translate/translate-unknown וְ⁠דִגְל֥⁠וֹ 1 A **banner** is a flag made out of a large piece of cloth that is attached to the top of a long wooden pole. People groups and kings had their own unique banners by which they identified themselves. If your readers would not be familiar with this term, you could use the name of something used for a similar purpose in your area or you could use a more general term. Alternate translation: “and his flag” @@ -119,28 +117,25 @@ front:intro an3g 0 # Introduction to the Song of Songs\n\n## Part 1: General 2:5 ukb7 rc://*/ta/man/translate/translate-plural סַמְּכ֨וּ⁠נִי֙…רַפְּד֖וּ⁠נִי 1 The phrases **Sustain me** and **refresh me** are plural imperative forms in the original language. The woman is addressing the man using plural forms to show the intensity of her feelings. Your language may allow you to do the same thing. The ULT indicates the intensity that these two plural forms indicate by placing an exclamation point at the end of this verse. Use a natural form in your language for showing intensity of emotion. 2:5 t16z rc://*/ta/man/translate/grammar-connect-logic-result סַמְּכ֨וּ⁠נִי֙ בָּֽ⁠אֲשִׁישׁ֔וֹת רַפְּד֖וּ⁠נִי בַּ⁠תַּפּוּחִ֑ים כִּי־ חוֹלַ֥ת אַהֲבָ֖ה אָֽנִי 1 If it would be more natural in your language, you could reverse the order of the phrases in this verse, since the second part gives the reason for the result that the first part describes. Alternate translation: “Because I am sick with love, sustain me with raisin cakes and refresh me with apples” 2:5 khc1 rc://*/ta/man/translate/translate-unknown בָּֽ⁠אֲשִׁישׁ֔וֹת 1 A **raisin** is a dried grape. Raisin cakes were cakes made of dried grapes pressed together. If your readers would not be familiar with this type of fruit, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “with cakes made of dried fruit” -2:5 gs2a rc://*/ta/man/translate/translate-unknown בַּ⁠תַּפּוּחִ֑ים 1 An **apple** is a round pleasant tasting fruit that grows on a tree and is about the size of an adult human’s fist. If your readers would not be familiar with this type of fruit, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “fruit” +2:5 gs2a rc://*/ta/man/translate/translate-unknown בַּ⁠תַּפּוּחִ֑ים 1 An **apple** is a round pleasant tasting fruit that grows on a tree and is about the size of an adult human’s fist. If your readers would not be familiar with this type of fruit, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “with fruit” 2:5 y4qy rc://*/ta/man/translate/figs-hyperbole כִּי־חוֹלַ֥ת אַהֲבָ֖ה אָֽנִי 1 The woman speaks of feeling **sick with love** because her feelings of love are so strong for the man that they overwhelm her body as if they were a kind of sickness. She is exaggerating in order to emphasize the strength of her feelings for the man. Alternate translation: “for my love for you is so strong that I feel as if I were sick with love” or “because my love for you overwhelms me like a sickness” 2:5 ijwy rc://*/ta/man/translate/figs-abstractnouns אַהֲבָ֖ה 1 If your language does not use an abstract noun for the idea of **love**, you could express the same idea with a verbal form as modeled by the UST. -2:6 m6ys שְׂמֹאל⁠וֹ֙ תַּ֣חַת לְ⁠רֹאשִׁ֔⁠י וִ⁠ימִינ֖⁠וֹ תְּחַבְּקֵֽ⁠נִי 1 This verse could be describing: (1) an action that the man was doing in which case it should be translated in a similar way to the way that the ULT translates it. (2) a request or wish that the woman has and not something that has already happened. Alternate translation: “ I hope he puts his left arm under my head\nand holds me close with his right arm” or ”I want him to put his left arm under my head\nand hold me close with his right arm” -2:6 fq8w 0 Alternate translation: “holds me” -2:7 l67b rc://*/ta/man/translate/figs-apostrophe הִשְׁבַּ֨עְתִּי אֶתְ⁠כֶ֜ם בְּנ֤וֹת יְרוּשָׁלִַ֨ם֙ 1 Here the author portrays the woman as speaking to the **daughters of Jerusalem** as if they were present and could hear her but most likely they are not present but rather the author is depicting the woman as addressing the **daughters of Jerusalem** as a poetic way of giving voice to the woman’s feelings. Because the author does this intentionally for poetic effect it is suggested that you do the same. If it would be helpful in your language, you could indicate this in a footnote if you are using them. +2:6 m6ys שְׂמֹאל⁠וֹ֙ תַּ֣חַת לְ⁠רֹאשִׁ֔⁠י וִ⁠ימִינ֖⁠וֹ תְּחַבְּקֵֽ⁠נִי 1 This verse could be describing: (1) an action that the man was doing in which case it should be translated in a similar way to the way that the ULT translates it. (2) a request or wish that the woman has and not something that has already happened. Alternate translation: “I hope he puts his left arm under my head and holds me close with his right arm” or ”I want him to put his left arm under my head and hold me close with his right arm” +2:7 l67b rc://*/ta/man/translate/figs-apostrophe הִשְׁבַּ֨עְתִּי אֶתְ⁠כֶ֜ם בְּנ֤וֹת יְרוּשָׁלִַ֨ם֙ 1 Here, the author portrays the woman speaking to the **daughters of Jerusalem** as if they were present and could hear her but most likely they are not present but rather the author is depicting the woman as addressing the **daughters of Jerusalem** as a poetic way of giving voice to the woman’s feelings. Because the author does this intentionally for poetic effect it is suggested that you do the same. If it would be helpful in your language, you could indicate this in a footnote if you are using them. 2:7 f8kj rc://*/ta/man/translate/writing-oathformula הִשְׁבַּ֨עְתִּי אֶתְ⁠כֶ֜ם…בִּ⁠צְבָא֔וֹת א֖וֹ בְּ⁠אַיְל֣וֹת הַ⁠שָּׂדֶ֑ה 1 **I adjure you** and the word **by** are both parts of Hebrew oath or promise formulas. You can use a natural way of making a promise in your culture that would be appropriate in this context. Alternate translation: “I urge you to promise me … with the female gazelles or the does of the field as our witnesses” or “Please, promise me … with the female gazelles or the does of the field as our witnesses” or “I want you to make an oath … with the female gazelles or the does of the field listening” 2:7 to30 rc://*/ta/man/translate/figs-possession בְּנ֤וֹת יְרוּשָׁלִַ֨ם֙ 1 See how you translated the phrase **daughters of Jerusalem** in [1:5](../01/05.md). -2:7 n4wq rc://*/ta/man/translate/figs-possession בִּ⁠צְבָא֔וֹת א֖וֹ בְּ⁠אַיְל֣וֹת הַ⁠שָּׂדֶ֑ה 1 Here, the woman is using the possessive form to describe that **female gazelles** and **does** live in fields and therefore are wild rather than domesticated animals. If your language would not use the possessive form for this, you could explain the meaning of the phrase **of the field** in your translation. Alternate translation: “by the wild female gazelles and does” +2:7 n4wq rc://*/ta/man/translate/figs-possession בִּ⁠צְבָא֔וֹת א֖וֹ בְּ⁠אַיְל֣וֹת הַ⁠שָּׂדֶ֑ה 1 Here, the woman is using the possessive form to indicate that **female gazelles** and **does** live in **the field** and therefore are wild rather than domesticated animals. If your language would not use the possessive form for this, you could explain the meaning of the phrase **of the field** in your translation. Alternate translation: “by the wild female gazelles and does” or “by the wild female gazelles or the wild does” or “by the female gazelles or the does that live in the wild” 2:7 sz5c rc://*/ta/man/translate/translate-unknown בִּ⁠צְבָא֔וֹת א֖וֹ בְּ⁠אַיְל֣וֹת 1 A gazelle is an animal that is a small antelope and looks like a deer, moves quickly like a deer, and is very similar in size to a deer. If your readers would not be familiar with this type of animal, you could use the name of something similar in your area or if you do not have two deer-like animals in your area or if your language does not have two different words for deer-like animals you could combine the terms **female gazelles** and **does** into one term. Alternate translation: “by the female deer of” or “by the female gazelles of” -2:7 nt79 rc://*/ta/man/translate/figs-explicit בְּ⁠אַיְל֣וֹת 1 **Does** are female deer. If it would be helpful to your readers you could indicate that explicitly. Alternate translation: “the female deer of” -2:7 ekc3 rc://*/ta/man/translate/figs-personification אִם־ תָּעִ֧ירוּ ׀ וְֽ⁠אִם־ תְּעֽוֹרְר֛וּ אֶת־ הָ⁠אַהֲבָ֖ה עַ֥ד שֶׁ⁠תֶּחְפָּֽץ 1 Here **love** is spoken of as if it were a person who could sleep and be awakened and as if it were a person who could have **desires**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “do not encourage people to love romantically until the appropriate time” or “do not encourage people’s romantic feelings until the appropriate time” -2:7 fz3j rc://*/ta/man/translate/figs-doublet אִם־תָּעִ֧ירוּ ׀ וְֽ⁠אִם־ תְּעֽוֹרְר֛וּ 1 Here, the words **awaken** and **stir** mean basically the same thing. The repetition is used for emphasis. If your language does not use repetition to do this, you could use one phrase and provide emphasis in another way. Alternate translation: “do not awaken” +2:7 nt79 rc://*/ta/man/translate/figs-explicit בְּ⁠אַיְל֣וֹת 1 The term **does** refers to female deer. If it would be helpful to your readers you could indicate that explicitly. Alternate translation: “the female deer of” +2:7 ekc3 rc://*/ta/man/translate/figs-personification אִם־ תָּעִ֧ירוּ ׀ וְֽ⁠אִם־ תְּעֽוֹרְר֛וּ אֶת־ הָ⁠אַהֲבָ֖ה עַ֥ד שֶׁ⁠תֶּחְפָּֽץ 1 Here **love** is spoken of as if it were a person who could sleep and be awakened and as if it were a person who could have **desires**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “do not encourage people to love romantically until the appropriate time” or “do not encourage people to have romantic feelings until the appropriate time” +2:7 fz3j rc://*/ta/man/translate/figs-doublet אִם־תָּעִ֧ירוּ ׀ וְֽ⁠אִם־ תְּעֽוֹרְר֛וּ 1 Here, the words **awaken** and **stir** mean basically the same thing. The repetition is used for emphasis. If your language does not use repetition to do this, you could use one phrase and provide emphasis in another way. Alternate translation: “do not awaken” or “do not stir up feeling of” 2:7 z2xm rc://*/ta/man/translate/figs-abstractnouns הָ⁠אַהֲבָ֖ה 1 If your language does not use an abstract noun for the idea of **love**, you could express the same idea with a verbal form as modeled by the UST. -2:8 aay2 0 # General Information:\n\nThe second part of the book begins here. It is not clear whether the woman is speaking to herself or to the daughters of Jerusalem. 2:8 fq0o rc://*/ta/man/translate/figs-explicit ק֣וֹל דּוֹדִ֔⁠י 1 Here the original language word which the ULT translates as **voice** is being used to get the readers attention. If it would help your readers you can indicate that explicitly in your translation. Alternate translation: “Listen, I hear my beloved speaking” or “Listen, I hear my beloved approaching” 2:8 okuh rc://*/ta/man/translate/figs-exclamation הִנֵּה 1 **Behold** is an exclamation word that is used to bring attention to something. Here it is used to bring attention to the man’s approach. Use an exclamation that is natural in your language for communicating this. See how you translated “Behold” in [1:15](../01/015.md). Alternate translation: “Look” 2:8 happ rc://*/ta/man/translate/figs-go בָּ֑א 1 Your language may say “going” rather than **coming** in contexts such as this. Use whichever is more natural. Alternate translation: “is going” 2:8 tymi rc://*/ta/man/translate/figs-parallelism מְדַלֵּג֙ עַל־ הֶ֣⁠הָרִ֔ים מְקַפֵּ֖ץ עַל־ הַ⁠גְּבָעֽוֹת 1 These two phrases mean the same thing. The woman says the same thing twice, in slightly different ways, to give emphasis to what she is saying. If saying the same thing twice might be confusing in your language, or if you do not have two words for steeply elevated inclines you could combine these two phrases and provide emphasis in another way. Alternate translation: “jumping over the mountains!” or “leaping over the hills!” -2:8-9 fr67 rc://*/ta/man/translate/figs-simile מְדַלֵּג֙ עַל־הֶ֣⁠הָרִ֔ים מְקַפֵּ֖ץ עַל־הַ⁠גְּבָעֽוֹת & דּוֹמֶ֤ה דוֹדִ⁠י֙ לִ⁠צְבִ֔י א֖וֹ לְ⁠עֹ֣פֶר 1 The woman speaks of the man as if he were **a gazelle or a young stag**. If it would be helpful to your readers, you could explain the basis of this comparison. Alternate translation: “leaping over the mountains, jumping over the hills. My beloved is agile and fast and he exudes freedom and strength like a gazelle or a young stag” -2:8-9 gatn5 rc://*/ta/man/translate/figs-infostructure מְדַלֵּג֙ עַל־הֶ֣⁠הָרִ֔ים מְקַפֵּ֖ץ עַל־הַ⁠גְּבָעֽוֹת דּוֹמֶ֤ה דוֹדִ⁠י֙ לִ⁠צְבִ֔י א֖וֹ לְ⁠עֹ֣פֶר 1 If it would be more natural in your language, you could reverse the order of these phrases. Alternate translation: “My beloved resembles a gazelle or a young stag, leaping over the mountains, jumping over the hills” or “My beloved is like a gazelle or a young stag, leaping over the mountains, jumping over the hills” -2:8 j2nl 0 This could mean: (1) “Listen carefully to what I am about to say.” You could use a word in your language that tells the hearer to listen carefully, or (2) “Listen so you can hear him coming.” +2:8-9 fr67 rc://*/ta/man/translate/figs-simile מְדַלֵּג֙ עַל־הֶ֣⁠הָרִ֔ים מְקַפֵּ֖ץ עַל־הַ⁠גְּבָעֽוֹת & דּוֹמֶ֤ה דוֹדִ⁠י֙ לִ⁠צְבִ֔י א֖וֹ לְ⁠עֹ֣פֶר 1 The woman speaks of the man as if he were **a gazelle or a young stag**. If it would be helpful to your readers, you could explain the basis of this comparison. Alternate translation: “leaping over the mountains, jumping over the hills. My beloved is agile and fast and he exudes freedom and strength like a gazelle or young stag” +2:8-9 gatn5 rc://*/ta/man/translate/figs-infostructure מְדַלֵּג֙ עַל־הֶ֣⁠הָרִ֔ים מְקַפֵּ֖ץ עַל־הַ⁠גְּבָעֽוֹת & דּוֹמֶ֤ה דוֹדִ⁠י֙ לִ⁠צְבִ֔י א֖וֹ לְ⁠עֹ֣פֶר 1 If it would be more natural in your language, you could reverse the order of these phrases. Alternate translation: “My beloved resembles a gazelle or a young stag, leaping over the mountains, jumping over the hills” or “My beloved is like a gazelle or a young stag, leaping over the mountains, jumping over the hills” 2:9 kq5f rc://*/ta/man/translate/translate-unknown לִ⁠צְבִ֔י 1 See how you translated the plural form “gazelles” in [2:7](../02/07.md) and translate this word as the singular of “gazelles.” 2:9 qbs9 rc://*/ta/man/translate/figs-explicit הָֽ⁠אַיָּלִ֑ים 1 A **stag** is a male deer. If it would help your readers you could indicate that explicitly. Alternate translation: “male deer” 2:9 s6z4 rc://*/ta/man/translate/figs-exclamation הִנֵּה־זֶ֤ה עוֹמֵד֙ 1 **Behold** is an exclamation word that is used to bring attention to something. Here it is used to draw attention to the man’s arrival. Use an exclamation that is natural in your language in this context. Alternate translation: “Look! Here he is! Standing” @@ -158,14 +153,14 @@ front:intro an3g 0 # Introduction to the Song of Songs\n\n## Part 1: General 2:11 b8gp rc://*/ta/man/translate/figs-go הָלַ֥ךְ לֽ⁠וֹ 1 Your language may not say **went** in contexts such as this. Alternate translation: “it ended” or “it left” 2:11 eh4t rc://*/ta/man/translate/figs-doublet חָלַ֖ף הָלַ֥ךְ לֽ⁠וֹ 1 The terms **passed** and **went away** mean similar things. The author is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “is over and gone” or “has gone away” 2:12 j8f3 בָ⁠אָ֔רֶץ 1 Alternate translation: “throughout the land” -2:12 zmw4 rc://*/ta/man/translate/figs-activepassive וְ⁠ק֥וֹל הַ⁠תּ֖וֹר נִשְׁמַ֥ע 1 The phrase **the turtledove is heard** can be translated in active form. If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it is people. Alternate translation: “and people hear the voice of the turtledove” or “and people hear the turtledove cooing” +2:12 zmw4 rc://*/ta/man/translate/figs-activepassive וְ⁠ק֥וֹל הַ⁠תּ֖וֹר נִשְׁמַ֥ע 1 If your language does not use the passive form, you could express the idea of the phrase **the turtledove is heard** in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it is people. Alternate translation: “and people hear the voice of the turtledove” or “and people hear the turtledove cooing” 2:13 mk2y rc://*/ta/man/translate/grammar-collectivenouns הַ⁠תְּאֵנָה֙ חָֽנְטָ֣ה פַגֶּ֔י⁠הָ 1 The word **tree** is a singular noun that refers to all the fig trees in that region. If your language does not use singular nouns in that way, you could use a different expression. Alternate translation: “The fig trees are ripening their green figs” or “The figs on the trees are becoming ripe” 2:13 ef3j וְ⁠הַ⁠גְּפָנִ֥ים ׀ סְמָדַ֖ר 1 Alternate translation: “and the grapevines are flowering” or “and the grapevines are blossoming” 2:13 xg4l rc://*/ta/man/translate/figs-explicit נָ֣תְנוּ רֵ֑יחַ 1 Here, the word **they** refers to blossoms on the grapevines. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “their flowers give off a pleasant smell” or “their blossoms have a sweet smell” 2:13 xhn3 rc://*/ta/man/translate/figs-go ק֥וּמִי לכי\n \nרַעְיָתִ֥⁠י יָפָתִ֖⁠י וּ⁠לְכִי־לָֽ⁠ךְ 1 See how you translated the similar phrase in [2:10](../02/10.md). Alternate translation: “Get up, go, my darling, my beauty, and go” 2:14 m3n1 יוֹנָתִ֞⁠י 1 Here, the phrase **My dove** could be: (1) a form of address in which the man is speaking directly to the woman. Alternate translation: “O my dove” (2) the man speaking about the woman rather than addressing her directly. Alternate translation: “The woman I love is a dove” 2:14 wv7q rc://*/ta/man/translate/figs-metaphor יוֹנָתִ֞⁠י בְּ⁠חַגְוֵ֣י הַ⁠סֶּ֗לַע בְּ⁠סֵ֨תֶר֙ הַ⁠מַּדְרֵגָ֔ה 1 Here, the man uses a term of affection for the woman, speaking of her as if she were a **dove**. He then explains the way in which she is like a dove. If it would be helpful in your language, you could turn this metaphor into a simile and explain the basis of the comparison. Alternate translation: “O my one who is like a dove. You are like a gentle and timid dove which hides in the clefts of the rock and in the hiding places of the cliff” or “You are like a dove. You are like a gentle and shy dove which hides in the clefts of the rock and in the hiding places of the cliff” or “You are like a dove. Far away in the clefts of the rock, in the hiding places of the cliff” -2:14 y6rv rc://*/ta/man/translate/figs-parallelism בְּ⁠חַגְוֵ֣י הַ⁠סֶּ֗לַע בְּ⁠סֵ֨תֶר֙ הַ⁠מַּדְרֵגָ֔ה 1 These two phrases mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea (that the woman seems difficult to reach and far away) with different words. Hebrew poetry was based on this kind of repetition, and it would be good to show this to your readers by including both phrases in your translation rather than combining them. However, if it would be helpful to your readers, you could connect the phrases with a word such as **yes** in order to show that the second phrase is repeating a similar idea to the first one, not saying something additional. However, if saying similar things twice would confuse your readers you could combine the two lines as modeled by the UST. Alternate translation: “in the clefts of the rock, yes,\nin the hiding places of the cliff” +2:14 y6rv rc://*/ta/man/translate/figs-parallelism בְּ⁠חַגְוֵ֣י הַ⁠סֶּ֗לַע בְּ⁠סֵ֨תֶר֙ הַ⁠מַּדְרֵגָ֔ה 1 These two phrases mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea (that the woman seems difficult to reach and far away) with different words. Hebrew poetry was based on this kind of repetition, and it would be good to show this to your readers by including both phrases in your translation rather than combining them. However, if it would be helpful to your readers, you could connect the phrases with a word such as “yes” in order to show that the second phrase is repeating a similar idea to the first one, not saying something additional. However, if saying similar things twice would confuse your readers you could combine the two lines as modeled by the UST. Alternate translation: “in the clefts of the rock, yes, in the hiding places of the cliff” 2:14 zje5 בְּ⁠חַגְוֵ֣י הַ⁠סֶּ֗לַע 1 Alternate translation: “in the cracks of the rock” or “in the cracks of the rock cliff” 2:14 kkup rc://*/ta/man/translate/writing-poetry הַרְאִ֨י⁠נִי֙ אֶתּ־מַרְאַ֔יִ⁠ךְ הַשְׁמִיעִ֖י⁠נִי אֶת־קוֹלֵ֑⁠ךְ כִּי־קוֹלֵ֥⁠ךְ עָרֵ֖ב וּ⁠מַרְאֵ֥י⁠ךְ נָאוֶֽה 1 Here two ideas are presented and then they are further explained in reverse order. This is called a chiasm. Biblical Hebrew sometimes uses this literary device. If possible, try to follow this AB-BA sequence of presenting the information here. See the [book introduction](../front/intro.md) for more information regarding chiasms. 2:14 be0w rc://*/ta/man/translate/figs-imperative הַרְאִ֨י⁠נִי֙ אֶתּ־ מַרְאַ֔יִ⁠ךְ הַשְׁמִיעִ֖י⁠נִי 1 The phrases **show me** and **make me hear** are imperatives, but they communicate a polite request rather than a command. Use forms in your language that communicate a polite request. It may be helpful to add an expression such as “please” or “let” to make this clear. Alternate translation: “please let me see your appearance, please make me hear” or “let me see you, let me hear” @@ -179,7 +174,7 @@ front:intro an3g 0 # Introduction to the Song of Songs\n\n## Part 1: General 2:16 lxy4 הָ⁠רֹעֶ֖ה בַּ⁠שּׁוֹשַׁנִּֽים 1 The phrase **the man grazing among the lilies** could mean: (1) that the man himself is grazing among the lilies in which case you can translate this phrase as the ULT does. (2) that the man grazes his flock of animals among the lilies. Alternate translation: “the man grazing his flock among the lilies” 2:16 n6c3 rc://*/ta/man/translate/figs-metaphor הָ⁠רֹעֶ֖ה בַּ⁠שּׁוֹשַׁנִּֽים 1 The woman is speaking of the man as if he were “a gazelle or a young stag” ([2:9](../02/09.md)) that eats **among the lilies**. She is using **lilies** to represent herself as she did in [2:1](../02/01.md). Here, **the lilies** probably specifically represent the woman’s lips. The meaning here is that the man finds sustenance and enjoyment through being with the woman and kissing her lips. If it would help your readers, you could state the meaning plainly as modeled by the UST or you could explain the meaning in a footnote if you are using footnotes in your translation. Alternate translation: “my beloved gets pleasure grazing among the lilies” or “my beloved gets pleasure as he grazes among the lilies” 2:16 x5db rc://*/ta/man/translate/translate-unknown בַּ⁠שּׁוֹשַׁנִּֽים 1 See how you translated “lily” (the singular form of **lilies**) in [2:1](../02/01.md). -2:17 p2uq rc://*/ta/man/translate/figs-personification שֶׁ⁠יָּפ֨וּחַ֙ הַ⁠יּ֔וֹם וְ⁠נָ֖סוּ הַ⁠צְּלָלִ֑ים 1 The phrases **the day breathes** and **the shadows flee** are parallel ideas which have similar meanings. Together they both either refer to: (1) the evening time when the evening breeze blows (**breathes**) and the shadows cast by the sun disappear (**flee**). Alternate translation: “the evening time when the breeze blows and the shadows cast by the sun disappear” (2) the morning when the light from the sun dawns and the morning breeze blows (**breathes**). Alternate translation: “dawn tomorrow morning, when the darkness disappears” If it would be helpful to your readers you could express the meaning you choose in plain language.\n +2:17 p2uq rc://*/ta/man/translate/figs-personification שֶׁ⁠יָּפ֨וּחַ֙ הַ⁠יּ֔וֹם וְ⁠נָ֖סוּ הַ⁠צְּלָלִ֑ים 1 The phrases **the day breathes** and **the shadows flee** are parallel ideas which have similar meanings. Together they both either refer to: (1) the evening time when the evening breeze blows (**breathes**) and the shadows cast by the sun disappear (**flee**). Alternate translation: “the evening time when the breeze blows and the shadows cast by the sun disappear” (2) the morning when the light from the sun dawns and the morning breeze blows (**breathes**). Alternate translation: “dawn tomorrow morning, when the darkness disappears”\n 2:17 h2b1 rc://*/ta/man/translate/figs-ellipsis וְ⁠נָ֖סוּ הַ⁠צְּלָלִ֑ים 1 Here, the author is leaving out the word **until** which in many languages a sentence would need in order to be complete. You could supply this words from earlier in the sentence if it would be clearer in your language. Alternate translation: “and until the shadows flee” 2:17 scgd סֹב֩ דְּמֵה־לְ⁠ךָ֨ דוֹדִ֜⁠י 1 Alternate translation: “turn; my beloved, and be like” 2:17 d8mw rc://*/ta/man/translate/translate-unknown לִ⁠צְבִ֗י 1 See how you translated the plural form “gazelles” in [2:7](../02/07.md) and translate this word as the singular form of “gazelles.” @@ -345,27 +340,26 @@ front:intro an3g 0 # Introduction to the Song of Songs\n\n## Part 1: General 5:10 xuy2 rc://*/ta/man/translate/figs-explicit דּוֹדִ֥⁠י צַח֙ וְ⁠אָד֔וֹם 1 The word translated here as **shimmering** means refers to something that is “radiant” or “glowing” and here it means that the man’s skin had a healthy glow. The word **red** refers to the man’s healthy color of skin that was a brownish red or reddish brown color. These two words are used together to indicate that the man’s skin and complexion looked healthy and handsome. If it would be helpful to your readers, you could indicate explicitly that these two words refer to his skin or you could summarize what they indicate when used together as modeled by the UST. Alternate translation: “My beloved has radiant and healthy skin” or “My beloved’s skin glows and is a handsome reddish brown” or “My beloved’s skin is radiant and reddish-brown” 5:10 ie7h rc://*/ta/man/translate/figs-activepassive דָּג֖וּל מֵ⁠רְבָבָֽה 1 If your language does not use the passive form in this way, you can state the phrase **able to be distinguished from** in active form, use an adjective such as “distinguishable” or “outstanding,” or express the meaning in another way that is natural in your language. Alternate translation: “he is distinguishable from ten thousand other men” 5:10 hms2 rc://*/ta/man/translate/figs-metaphor דָּג֖וּל מֵ⁠רְבָבָֽה 1 In the Hebrew language **ten thousand** is the highest number that was used when making comparisons so the woman uses this number here to stand for an uncountable number of **other people**. If you have a similar expression in your culture you could use that. Alternately, if it would help your readers, you could state the meaning plainly. Alternate translation: “better than anyone else” or “there is no one else like him” or “one in a million” -5:11 s23z rc://*/ta/man/translate/figs-metaphor רֹאשׁ֖⁠וֹ כֶּ֣תֶם פָּ֑ז 1 The woman is speaking of the man’s **head** as if it were **gold**. Because she speaks of the appearance of the man’s **hairs** in the following line she probably intends to speak of the man’s face in this line and express that his face resembles the appearance dazzling beautiful appearance of gold. By adding that the **gold** is **refined gold** the woman is indicating that the **gold** is very special and valuable and so by adding the phrase **refined gold** she is probably indicating that the man is special and has great worth. If it would help your readers you could use a simile to express the meaning or you could state the meaning plainly. Alternate translation: “His head is like gold that is refined” or “His face is beautiful and gleams like gold. He is precious and valuable like refined gold” or “His face gleams. He is precious and valuable” +5:11 s23z rc://*/ta/man/translate/figs-metaphor רֹאשׁ֖⁠וֹ כֶּ֣תֶם פָּ֑ז 1 The woman is speaking of the man’s **head** as if it were **gold**. Because she speaks of the appearance of the man’s **hairs** in the following line she probably intends to speak of the man’s face in this line and express that his face resembles the dazzling, beautiful appearance of gold. By adding that the **gold** is **refined gold** the woman is indicating that the **gold** is very special and valuable and so by adding the phrase **refined gold** she is probably indicating that the man is special and has great worth. If it would help your readers you could use a simile to express the meaning or you could state the meaning plainly. Alternate translation: “His head is like gold that is refined” or “His face is beautiful and gleams like gold. He is precious and valuable like refined gold” or “His face gleams. He is precious and valuable” 5:11 mojr rc://*/ta/man/translate/translate-unknown שְׁחֹר֖וֹת כָּ⁠עוֹרֵֽב 1 A **raven** is a large bird with dark black feathers. Ravens are as big as some hawks and are similar in color and appearance to crows but are larger. If your readers would not be familiar with this type of bird, you could use the name of a similar bird in your area or you could use a more general term. Alternate translation: “black like a bird with dark black feathers” or “black like a dark black bird” 5:11 m1w4 rc://*/ta/man/translate/figs-simile קְוּצּוֹתָי⁠ו֙ תַּלְתַּלִּ֔ים שְׁחֹר֖וֹת כָּ⁠עוֹרֵֽב 1 The point of the comparison **black like the raven** is that the man’s hair is dark black like the color of a raven. If it would be helpful to your readers, you could express this meaning in plain language. Alternate translation: “his hair is wavy and dark black”\n\n -5:12 m6e7 rc://*/ta/man/translate/figs-metonymy His eyes are like doves 0 Translate “eyes are like doves” as in [Song of Songs 1:15](../01/15.md). This could mean: (1) the Israelites considered doves to be gentle and soft birds, and the woman considers the man’s eyes beautiful because the way the man looks at her makes her think he is gentle. Alternate translation: “His eyes are gentle like doves” or (2) the woman is speaking of the man’s white eyeballs or the shape of his eyes, the shape of a dove. -5:12 knr8 rc://*/ta/man/translate/figs-metaphor doves beside streams of water 0 Birds that the Israelites considered gentle sitting beside a gently flowing stream are a metaphor for a gentle person. -5:12 xp2d streams of water 0 Alternate translation: “gently flowing water” -5:12 tr46 rc://*/ta/man/translate/figs-metaphor bathed in milk 0 Milk is a metaphor for the whiteness of the doves. Alternate translation: (1) “doves that are white like milk” or (2) milk is a metaphor for the white part of the man’s eyes. Alternate translation: “his pupils are like doves bathing in white milk” -5:12 qe85 rc://*/ta/man/translate/figs-simile mounted like jewels 0 His eyes are beautiful. Jewels that a craftsman has carefully put in place are beautiful. -5:13 ip4j rc://*/ta/man/translate/figs-simile His cheeks … aromatic scents 0 This explains that his cheeks are like beds of spices because they both give off wonderful smells. -5:13 mtt8 rc://*/ta/man/translate/figs-metaphor beds of spices 0 gardens or parts of gardens where people grow spices. Spices give people pleasure. The man’s body gives the woman pleasure. -5:13 mem2 yielding aromatic scents 0 Alternate translation: “that give off wonderful smells.” -5:13 a4hu rc://*/ta/man/translate/figs-metaphor His lips are lilies 0 The woman probably compares his lips with lilies because they are beautiful and smell wonderful. -5:13 t4f1 lilies 0 See how you translated this in [Song of Songs 2:16](../02/16.md). -5:13 x8c2 rc://*/ta/man/translate/figs-metaphor dripping liquid myrrh 0 “that drip with the best myrrh.” His lips are moist and have a wonderful smell like myrrh. -5:14 nl6y rc://*/ta/man/translate/figs-metaphor His arms are rounded gold set with jewels 0 “His arms are cylinders of gold that have jewels all over them.” The woman uses this image to say that his arms are beautiful and precious. The first readers would have understood this as a metaphor for the male body part ([Song of Songs 5:3](./03.md)), but this would be difficult to bring out in translation. -5:14 bg51 rc://*/ta/man/translate/figs-metaphor his abdomen is ivory covered with sapphires 0 “his belly is smooth ivory that has sapphires all over it.” The woman uses this image to say that his belly is beautiful and precious. -5:14 k5ga ivory 0 the white tusk or tooth of an animal that is similar to bone. People use ivory to make smooth and shiny pieces of art. -5:14 ws92 sapphires 0 valuable stones that are either: (1) blue or (2) clear and either blue or golden -5:15 i1xz rc://*/ta/man/translate/figs-metaphor His legs are pillars of marble, set on bases of pure gold 0 Marble and gold are strong and beautiful. -5:15 juu1 marble 0 a very strong stone that has many different colors and that people polish to make very smooth -5:15 z75c rc://*/ta/man/translate/figs-simile his appearance is like Lebanon 0 “he looks like Lebanon.” Lebanon was a very beautiful area with many mountains and cedar trees. +5:12 m6e7 rc://*/ta/man/translate/figs-simile עֵינָ֕י⁠ו כְּ⁠יוֹנִ֖ים עַל־אֲפִ֣יקֵי מָ֑יִם רֹֽחֲצוֹת֙ בֶּֽ⁠חָלָ֔ב יֹשְׁב֖וֹת עַל־מִלֵּֽאת 1 In [1:15](../01/15.md) the man said to the woman, “your eyes are doves.” Here, the woman says this to the man and adds the word **like** and extends the comparison between **doves** and **eyes** by adding the phrase **bathing in milk** which explains what color the doves (eyes) are and by adding two parallel phrases, **beside stream beds of water** and **sitting by the pools**, both of which describe the **doves** as being by water. If it would be helpful to your readers, you could add the words “that are” and “and” to show that the comparison continues throughout the verse. Alternately, you could express the meaning in plain language as modeled by the UST. Alternate translation: “His eyes are like doves beside stream beds of water,\nthat are bathing in milk and sitting beside the pools” +5:12 knr8 rc://*/ta/man/translate/figs-parallelism עֵינָ֕י⁠ו כְּ⁠יוֹנִ֖ים עַל־אֲפִ֣יקֵי מָ֑יִם רֹֽחֲצוֹת֙ בֶּֽ⁠חָלָ֔ב יֹשְׁב֖וֹת עַל־מִלֵּֽאת 1 The phrases **beside stream beds of water** and **sitting by the pools** mean basically the same thing. They both describe the **doves** as being by water. Hebrew poetry was based on this kind of repetition, and it would be good to show this to your readers by including both phrases in your translation rather than combining them. However, if it would be helpful to your readers, you could combine them. Alternate translation: “His eyes are like doves beside stream beds of water, bathing in milk” or “His eyes are like doves bathing in milk, sitting by the pools” +5:13 mem2 rc://*/ta/man/translate/figs-simile לְחָיָ⁠ו֙ כַּ⁠עֲרוּגַ֣ת הַ⁠בֹּ֔שֶׂם מִגְדְּל֖וֹת מֶרְקָחִ֑ים 1 Here, the man’s **cheeks** are compared to a garden, or an area in a garden, used for planting **spices**. The phrase **yielding herbal spices** further describes the first line. The point of this comparison is that the man’s **cheeks** smell **like planters of spices, yielding herbal spices**. If it would be helpful to your readers, you could explain the basis of this comparison. Alternate translation: “His cheeks smell like a bed of spices that produce herbal spices” +5:13 a4hu rc://*/ta/man/translate/figs-metaphor שִׂפְתוֹתָי⁠ו֙ שֽׁוֹשַׁנִּ֔ים נֹטְפ֖וֹת מ֥וֹר עֹבֵֽר 1 Here, the woman compares the man’s **lips** to **lilies** that are **dripping with flowing myrrh**. The woman probably compares his lips with **lilies, dripping with flowing myrrh** because of the sweet smell of both **lilies** and **myrrh** and because of the beauty and softness of **lilies** and because the man’s kisses are wet like **flowing myrrh**. If it would be helpful to your readers, you could express the meaning with a simile or you could state the meaning plainly. Alternate translation: “His lips are beautiful, fragrant, and soft. His kisses are sweet sweet-smelling and moist” +5:13 t4f1 rc://*/ta/man/translate/translate-unknown שֽׁוֹשַׁנִּ֔ים 1 See how you translated **lilies** in [2:16](../02/16.md). +5:13 x8c2 rc://*/ta/man/translate/figs-explicit מ֥וֹר עֹבֵֽר 1 See how you translated the phrase **flowing myrrh** in [5:5](../05/05.md). +5:14 nl6y rc://*/ta/man/translate/figs-metaphor יָדָי⁠ו֙ גְּלִילֵ֣י זָהָ֔ב מְמֻלָּאִ֖ים בַּ⁠תַּרְשִׁ֑ישׁ 1 Here, the woman compares the man’s **arms** to **rods of gold mounted with topaz**. **rods of gold** were powerful, had an attractive color, and had a finely rounded shape and **topaz** would have made the **rods of gold** even more nice to look at. If it would be helpful to your readers, you could express the meaning with a simile or you could state the meaning plainly. Alternate translation: “His arms are powerful, nicely rounded, and beautiful like rods of gold mounted with topaz” +5:14 r9p1 יָדָי⁠ו֙ 1 The word that the ULT translates as **arms** could: (1) refer to **arms** in which case you can follow the ULT’s translation. (2) refer to “hands.” Alternate translation: “His hands are” +5:14 h4kv rc://*/ta/man/translate/translate-unknown בַּ⁠תַּרְשִׁ֑ישׁ 1 **topaz** is a beautiful looking gem stone used in jewelry and to add decoration to other things. Bible scholars are not certain exactly what stone the word the ULT translates as **topaz** refers to. Many different stones have been proposed such as **topaz** chrysolite, beryl and others. If you have one of these types of stones in your area you could use it in your translation or you could use a general term Alternate translation: “with beautiful stones” or “with jewels” +5:14 bg51 rc://*/ta/man/translate/figs-metaphor מֵעָי⁠ו֙ עֶ֣שֶׁת שֵׁ֔ן מְעֻלֶּ֖פֶת סַפִּירִֽים 1 Here, the woman compares the man’s **belly** to **a plate of ivory covered with sapphires**. Both **ivory** and **sapphires** are very beautiful. By comparing the man’s **belly** **a plate of ivory covered with sapphires** she is saying that the man’s belly looks beautiful and is probably also trying to indicate the specialness or uniqueness of his appearance since **ivory** and **sapphires** were rare and costly. If it would be helpful to your readers, you could express the meaning with a simile or you could state the meaning plainly. Alternate translation: “his belly is beautiful and precious” or “his belly is handsome” +5:14 xnyk מֵעָי⁠ו֙ 1 Alternate translation: “his stomach is” +5:14 k5ga rc://*/ta/man/translate/translate-unknown שֵׁ֔ן 1 The word **ivory** refers to the tusks of a large animal called an elephant. **ivory** is a white color and is very beautiful and costly. If your readers would not be familiar with **ivory** you could explain this term in a footnote. +5:14 ws92 rc://*/ta/man/translate/translate-unknown סַפִּירִֽים 1 **sapphires** are a beautiful blue gem stone. If your readers would not be familiar with this type of stone, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “with blue gem stones” or “with beautiful blue gem stones” +5:15 i1xz rc://*/ta/man/translate/figs-metaphor שׁוֹקָי⁠ו֙ עַמּ֣וּדֵי שֵׁ֔שׁ מְיֻסָּדִ֖ים עַל־אַדְנֵי־פָ֑ז\n 1 Here, the woman compares the man’s **thighs** to **pillars of alabaster set on bases of gold**. The woman means that the man’s legs are strong and majestic looking like **pillars of alabaster set on bases of gold**. If it would be helpful to your readers, you could express the meaning with a simile or you could state the meaning plainly. Alternate translation: “His thighs are strong and majestic like pillars of alabaster set on bases of gold” +5:15 urlk rc://*/ta/man/translate/figs-explicit שׁוֹקָי⁠ו֙ 1 The word the ULT translates as **thighs** most likely refers to the entirety of a person’s legs so you could translate this term as **legs** as the UST does, if you desire. +5:15 juu1 rc://*/ta/man/translate/translate-unknown שֵׁ֔שׁ 1 **alabaster** is a type of stone. The word translated as **alabaster** can refer to either **alabaster** or marble. Both **alabaster** and marble are types of strong stone that are nice looking and are used to make large columns, statues and other things. If your readers would not be familiar with one of these types of stone use the name of the one they are familiar with. If they are not familiar with either you could use the name of something similar in your area or you could use a more general term. Alternate translation: “marble” or “stone” +5:15 z75c rc://*/ta/man/translate/figs-simile מַרְאֵ֨⁠הוּ֙ כַּ⁠לְּבָנ֔וֹן בָּח֖וּר כָּ⁠אֲרָזִֽים 1 **Lebanon** was a beautiful mountainous region and the cedar trees that grew there were tall and strong and considered to be the best wood. The word **choice** here means “excellent quality” so the phrase **as choice as the cedars** means that the man is of excellent quality like the **cedars** in **Lebanon**. The point of this comparison then is that the man is majestic like the area of Lebanon and is tall and strong and stately like the cedar trees in **Lebanon** and is outstanding in comparison to other men. If it would be helpful in your language, you could explain the point of this comparison or express this meaning in plain language. Alternate translation: “His appearance is tall and strong and stately. He is outstanding among other men” or “His appearance is majestic. He is strong and tall and better than other men” 5:16 sc8p rc://*/ta/man/translate/figs-metonymy His mouth is most sweet 0 The mouth is a metonym for either: (1) the man’s sweet kisses or (2) the sweet words that he says. 5:16 w3vr he is completely lovely 0 Alternate translation: “every part of him is lovely” or “all of him is lovely” 5:16 pi1a This is my beloved, and this is my friend 0 The word “This” refers to the man that the woman has just finished describing. Alternate translation: “That is what the one I love is like, and that is what my friend is like” From c0f99a2b29c4a0451ecdc0972905400990c9eb40 Mon Sep 17 00:00:00 2001 From: Perry J Oakes Date: Wed, 9 Aug 2023 16:40:43 +0000 Subject: [PATCH 051/127] Merge pjoakes-tc-create-1 into master by pjoakes (#3431) --- tn_3JN.tsv | 80 +++++++++++++++++++++++++++++++++--------------------- 1 file changed, 49 insertions(+), 31 deletions(-) diff --git a/tn_3JN.tsv b/tn_3JN.tsv index be5a65f859..35636cfc90 100644 --- a/tn_3JN.tsv +++ b/tn_3JN.tsv @@ -1,48 +1,66 @@ Reference ID Tags SupportReference Quote Occurrence Note -front:intro kwv9 0 # Introduction to 3 John\n\n## Part 1: General Introduction\n\n### Outline of the Book of 3 John\n\n1. Introduction (1:1)\n2. Encouragement and instructions to show hospitality (1:2–8)\n3. Diotrephes and Demetrius (1:9–12)\n4. Conclusion (1:13–14)\n\n### Who wrote the Book of 3 John?\n\nThe letter does not give the name of the author. The author only identified himself as **The elder** (1:1). The letter was probably written by the apostle John near the end of his life.\n\n### What is the Book of 3 John about?\n\nJohn wrote this letter to a believer named Gaius. He instructed Gaius to be hospitable to fellow believers who were traveling through his area.\n\n### How should the title of this book be translated?\n\nTranslators may choose to call this book by its traditional title, “3 John” or “Third John.” Or they may choose a clearer title, such as “The Third Letter from John” or “The Third Letter John Wrote”. (See: [[rc://*/ta/man/translate/translate-names]])\n\n## Part 2: Important Religious and Cultural Concepts\n\n### What is hospitality?\n\nHospitality was an important concept in the ancient Near East. It was important to be friendly towards foreigners or outsiders and provide help to them if they needed it. In 2 John, John discouraged Christians from showing hospitality to false teachers. In 3 John, John encouraged Christians to show hospitality to faithful teachers.\n\n## Part 3: Important Translation Issues\n\n### How does the author use family relationships in his letter?\n\nThe author used the terms **brother** and **children** in a way that can be confusing. The scriptures often used the term **brothers** to refer to Jews. But in this letter, John used the word to refer to Christians. Also, John called some believers his **children**. These were believers he taught to obey Christ.\n\nJohn also used the term **Gentile** in a way that could be confusing. The scriptures often used the term **Gentile** to refer to people who are not Jews. But in this letter, John used the word to refer to those who did not believe in Jesus. -1:1 rni7 rc://*/ta/man/translate/figs-you 0 # General Information:\n\nThis is a personal letter from John to Gaius. All instances of **you** and **your** refer to Gaius and are singular. -1:1 w99t rc://*/ta/man/translate/figs-explicit ὁ πρεσβύτερος 1 **The elder** refers to John, the apostle and disciple of Jesus. He refers to himself as the **elder** either because of his old age or because he is a leader in the church. The name of the author can be made explicit: “I, John the elder, am writing” -1:1 lls6 rc://*/ta/man/translate/translate-names Γαΐῳ 1 **Gaius** is a fellow believer to whom John is writing this letter. -1:1 mp9w ὃν ἐγὼ ἀγαπῶ ἐν ἀληθείᾳ 1 Alternate translation: “whom I truly love” +front:intro kwv9 0 # Introduction to 3 John\n\n## Part 1: General Introduction\n\n### Outline of the Book of 3 John\n\n1. Introduction (1:1)\n2. Encouragement and instructions to show hospitality (1:2–8)\n3. Condemnation of Diotrephes (1:9–10)\n4. Instructions to imitate what is good (1:11)\n5. Praise for Demetrius (1:12)\n6. Conclusion and greetings (1:13–15)\n\n### Who wrote the Book of 3 John?\n\nThe letter does not give the name of the author. The author only identified himself as **The elder** (1:1). The letter was probably written by the apostle John near the end of his life, after he had written the Gospel of John and the letters 1 John and 2 John.\n\n### What is the Book of 3 John about?\n\nJohn wrote this letter to a believer named Gaius. He instructed Gaius to be hospitable and helpful to fellow believers who were traveling through his area. These were probably groups of traveling Christian preachers and teachers. John also warned Gaius about a bad leader in the church there named Diotrephes and commended a good leader there named Demetrius.\n\n### How should the title of this book be translated?\n\nTranslators may choose to call this book by its traditional title, “3 John” or “Third John.” Or they may choose a clearer title, such as “The Third Letter from John” or “The Third Letter John Wrote”. (See: [[rc://*/ta/man/translate/translate-names]])\n\n## Part 2: Important Religious and Cultural Concepts\n\n### What is hospitality?\n\nHospitality was an important concept in the ancient Near East. It was important to be friendly towards foreigners or outsiders and provide help to them if they needed it. In 2 John, John discouraged Christians from showing hospitality to false teachers. In 3 John, John encouraged Christians to show hospitality to faithful teachers.\n\n## Part 3: Important Translation Issues\n\n### How does the author use family relationships in his letter?\n\nThe author used the terms **brother** and **children** in a way that can be confusing. The Old Testament scriptures often used the term **brothers** to refer to fellow Jews. But in this letter, John used the word to refer to fellow Christians. Also, John called some believers his **children**. He meant this in a spiritual sense; these were believers whom he had taught to obey Christ.\n\nJohn also used the term **Gentile** in a way that could be confusing. The scriptures often used the term **Gentile** to refer to people who are not Jews. But in this letter, John used the word to refer to those who did not believe in Jesus.\n\n### Which form of “you” occurs in this letter?\n\nThis is a personal letter from John to his friend Gaius. All instances of **you** and **your** in this letter refer to Gaius and are singular.\n\n### How can I translate verses 6-7 in logical order?\n\nVerse 7 provides the reason for the action that John recommends in verse 6. In some languages, it is more natural to state the reason first, and the action afterwards. If this would be more natural in your language, you can reverse the order of the sentences and then combine the verse numbers. (See: [[rc://*/ta/man/translate/translate-versebridge]]) \n\n\nFor the ULT, reversing the sentences would look like this:\n\n6-7\nthe ones having borne witness to your love in the presence of the church. These people went out for the sake of the name, receiving nothing from the Gentiles. Therefore, you will do well to send them on in a manner worthy of God. +1:1 w99t rc://*/ta/man/translate/figs-explicit ὁ πρεσβύτερος 1 **The elder** refers to John, the apostle and disciple of Jesus. He refers to himself as the **elder** either because of his old age or because he is a leader in the church or both, since both were true. If possible, use a word in your language that can refer to both old age and church leadership. If it would be helpful in your language, the name of the author can be made explicit. Alternate translation: “I, John the elder, am writing” +1:1 lls6 rc://*/ta/man/translate/translate-names Γαΐῳ 1 **Gaius** is a man, a fellow believer to whom John is writing this letter. +1:1 kpbl rc://*/ta/man/translate/figs-abstractnouns ὃν ἐγὼ ἀγαπῶ ἐν ἀληθείᾳ 1 If your language does not use an abstract noun for the idea of **truth**, you could express the same idea in another way. Alternate translation: “whom I love sincerely” 1:2 v6dv περὶ πάντων εὔχομαί σε εὐοδοῦσθαι καὶ ὑγιαίνειν 1 Alternate translation: “I pray that you may do well in all things and be healthy” 1:2 i269 καθὼς εὐοδοῦταί σου ἡ ψυχή 1 Alternate translation: “just as you are doing well spiritually” -1:3 b4zh ἐρχομένων ἀδελφῶν 1 These **brothers** were probably all male. Alternate translation: “when fellow believers came” +1:3 f6yt rc://*/ta/man/translate/grammar-connect-logic-result γὰρ 1 The word translated as **For** indicates that what follows is a reason for what came before. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation: “I know that your soul prospers because” +1:3 b4zh rc://*/ta/man/translate/figs-metaphor ἐρχομένων ἀδελφῶν 1 John is using the term **brothers** to mean people who share the same faith. If it would be helpful in your language, you could state the meaning plainly. In this case, these **brothers** were probably all male. Alternate translation: “when fellow believers came” +1:3 mexh rc://*/ta/man/translate/figs-explicit καὶ μαρτυρούντων 1 John assumes that Gaius will understand that **the brothers** who came were the ones **testifying** about Gaius. You could include this information if that would be helpful to your readers. Alternate translation: “who testified to” or “who reported to me about” 1:3 y7q3 rc://*/ta/man/translate/figs-metaphor σὺ ἐν ἀληθείᾳ περιπατεῖς 1 Here, **walking** on a path is a metaphor for how a person lives his life. Alternate translation: “you are living your life according to God’s truth” -1:4 w79m rc://*/ta/man/translate/figs-metaphor τὰ ἐμὰ τέκνα 1 John speaks of those he taught to believe in Jesus as though they were his **children**. This emphasizes his love and concern for them. It could also be that he himself led them to the Lord. Alternate translation: “my spiritual children” -1:5 vl13 Connecting Statement: 0 # Connecting Statement:\n\nJohn’s purpose in writing this letter is to commend Gaius for taking care of people who are traveling to serve God; then he talks about two people, one evil and one good. +1:3 k1jl rc://*/ta/man/translate/figs-abstractnouns ἀληθείᾳ & ἀληθείᾳ 1 If your language does not use an abstract noun for the idea of **truth**, you could express the same idea in another way, as in the UST. +1:4 c375 rc://*/ta/man/translate/figs-abstractnouns μειζοτέραν & οὐκ ἔχω χαράν 1 If your language does not use an abstract noun for the idea of **joy**, you could express the same idea in another way. Alternate translation: “Nothing makes me more joyful than” or “Nothing makes me happier than” +1:4 w79m rc://*/ta/man/translate/figs-metaphor τὰ ἐμὰ τέκνα 1 John speaks of those whom he taught to believe in Jesus as though they were his **children**. This also emphasizes his love and concern for them. Alternate translation: “my spiritual children” +1:4 hsgh rc://*/ta/man/translate/figs-metaphor ἐν τῇ ἀληθείᾳ περιπατοῦντα 1 Here, **walking** on a path is a metaphor for how a person lives his life. Alternate translation: “are living according to God’s truth” +1:4 v5op rc://*/ta/man/translate/figs-abstractnouns ἐν τῇ ἀληθείᾳ 1 If your language does not use an abstract noun for the idea of **truth**, you could express the same idea in another way. Alternate translation: “in God's true ways” 1:5 tmh1 ἀγαπητέ 1 Here, **Beloved** is used as a term of endearment for Gaius as a fellow believer. Use a term here for a dear friend in your language. -1:5 gs6x πιστὸν ποιεῖς 1 Alternate translation: “you are doing what is faithful to God” or “you are being loyal to God” -1:5 g4gz ὃ, ἐὰν ἐργάσῃ εἰς τοὺς ἀδελφοὺς καὶ τοῦτο ξένους 1 Alternate translation: “when you help fellow believers, especially those whom you do not know” -1:6 wzf6 οἳ ἐμαρτύρησάν σου τῇ ἀγάπῃ ἐνώπιον ἐκκλησίας 1 These words describe the “strangers” (verse 5). Alternate translation: “the strangers who have told the believers in the church about how you have loved them” -1:6 pb64 οὓς καλῶς ποιήσεις, προπέμψας 1 John is commending Gaius for his normal practice of helping believers who are traveling. Translate this in a way that shows that this is something that Gaius does continually. +1:5 gs6x rc://*/ta/man/translate/figs-explicit πιστὸν ποιεῖς 1 The implication is that Gaius is being faithful to God. You could include this information if that would be helpful to your readers. Alternate translation: “you are doing what is faithful to God” or “you are being loyal to God” +1:5 g4gz rc://*/ta/man/translate/figs-metaphor ὃ, ἐὰν ἐργάσῃ εἰς τοὺς ἀδελφοὺς 1 John is using the term **brothers** to mean people who share the same faith. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “when you help fellow believers” +1:6 wzf6 rc://*/ta/man/translate/figs-pronouns οἳ ἐμαρτύρησάν σου τῇ ἀγάπῃ ἐνώπιον ἐκκλησίας 1 Here, **the ones** refers back to the “strangers” in verse 5. If it would be helpful in your language, you could repeat the word “strangers” here. Alternate translation: “those who were strangers to you, who have told the believers in the church here about how you have loved them” +1:6 pb64 rc://*/ta/man/translate/figs-pronouns οὓς 1 Here, **them** may refer (1) in a general sense to all traveling believers, rather than to the specific strangers who told about how Gaius had helped them. Alternate translation: “all such travelers” (2) to the specific group of travelers who told about how Gaius had helped them. In this case, the same group would be traveling back to where Gaius is and then traveling farther. Alternate translation: “these brothers” +1:6 uln9 rc://*/ta/man/translate/figs-ellipsis οὓς & προπέμψας 1 John is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “to send them on their journey” +1:6 vaxw rc://*/ta/man/translate/figs-idiom οὓς & προπέμψας 1 Here, **send them on** is an idiom that means “give them what they need for the journey.” If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “to supply them for the trip” +1:6-7 jfun rc://*/ta/man/translate/grammar-connect-logic-result οὓς καλῶς ποιήσεις, προπέμψας ἀξίως τοῦ Θεοῦ; ὑπὲρ γὰρ τοῦ ὀνόματος ἐξῆλθον, μηδὲν λαμβάνοντες ἀπὸ τῶν ἐθνικῶν 1 If it would be more natural in your language, you could reverse the order of these phrases, since the second phrase gives the reason for the action that the first phrase describes. If you do so, you will need to combine verses 6 and 7 as described in the [book introduction](../front/intro.md). Alternate translation: “These people went out for the sake of the name, receiving nothing from the Gentiles. Therefore, you will do well to send them on in a manner worthy of God.” 1:7 d8y1 rc://*/ta/man/translate/figs-metonymy ὑπὲρ γὰρ τοῦ ὀνόματος ἐξῆλθον 1 Here, **the name** refers to Jesus. This could mean: (1) they left where they were in order to tell others about Jesus. (2) they left where they were because others forced them to leave because of their belief in Jesus. (3) both of these things. Alternate translation: “since they have gone out to tell people about Jesus” 1:7 yzc8 μηδὲν λαμβάνοντες 1 This could mean: (1) unbelievers have not helped them by giving them anything. (2) they did not accept any help or gifts from unbelievers. -1:7 hk3p τῶν ἐθνικῶν 1 Here, **Gentiles** does not just mean people who are not Jewish. It refers to any people who do not trust in Jesus. +1:7 hk3p rc://*/ta/man/translate/figs-explicit τῶν ἐθνικῶν 1 Here, **Gentiles** does not mean people who are not Jewish. It refers to any people who do not trust in Jesus. Alternate translation: “unbelievers” +1:8 m0qy rc://*/ta/man/translate/grammar-connect-logic-result οὖν 1 **Therefore** indicates that what follows is a result of what came before. In this case, **we ourselves** ought to help these people because “the Gentiles” (verse 7) do not help them. Use a connector in your language that makes this relationship clear. Alternate translation: “This is why” +1:8 pgqr rc://*/ta/man/translate/figs-exclusive ἡμεῖς & ὀφείλομεν 1 John is using **we ourselves** to refer to Gaius, himself, and all believers, so use the inclusive form of that word if your language marks that distinction. +1:8 hdjg rc://*/ta/man/translate/figs-explicit ὑπολαμβάνειν 1 The implication is that **to welcome** these people includes providing what they need for their journey. You could include this information if that would be helpful to your readers. Alternate translation: “to help” or “to support” +1:8 dw7f rc://*/ta/man/translate/grammar-connect-logic-goal ἵνα 1 Here, **so that** marks becoming **fellow workers** as a goal or purpose of welcoming people **such as these**. Use a connector in your language that makes it clear that this is a purpose. Alternate translation: “and in this way” 1:8 d2l7 ἵνα συνεργοὶ γινώμεθα τῇ ἀληθείᾳ 1 Alternate translation: “so that we will cooperate with them in announcing God’s truth to people” -1:8 ab01 rc://*/ta/man/translate/figs-personification τῇ ἀληθείᾳ 1 Here, **the truth** is spoken of here as though it were a person that John, Gaius, and others worked for. This could refer to: (1) “the true message from God” as in the UST. (2) “God, who is Truth.” -1:9 tm9q τῇ ἐκκλησίᾳ 1 Here, **the church** refers to Gaius and the group of believers who met together to worship God. -1:9 cz9d rc://*/ta/man/translate/translate-names Διοτρέφης 1 **Diotrephes** was a member of the congregation. +1:8 ab01 rc://*/ta/man/translate/figs-personification τῇ ἀληθείᾳ 1 Here, **the truth** is spoken of as though it were a person that John, Gaius, and others worked for. This could refer to: (1) the true message from God. Alternate translation: “who spread God's true message” (2) God himself, who is Truth. Alternate translation: “for the true God” +1:9 abp9 rc://*/ta/man/translate/figs-explicit τι 1 What John wrote was a letter, probably containing instructions about helping traveling Christian teachers. You could include this information if that would be helpful to your readers. Alternate translation: “a letter about this” +1:9 tm9q rc://*/ta/man/translate/figs-explicit τῇ ἐκκλησίᾳ 1 Here, **the church** refers to Gaius and the group of believers who regularly met together with him to worship God. You could include this information if that would be helpful to your readers. Alternate translation: “to the assembly of believers in your place” +1:9 cz9d rc://*/ta/man/translate/translate-names Διοτρέφης 1 **Diotrephes** was a man who was a leader of the church. 1:9 s82w ὁ φιλοπρωτεύων αὐτῶν 1 Alternate translation: “who loves to be the most important one among them” or “who loves to act as though he is their leader” 1:9 dp1v rc://*/ta/man/translate/figs-exclusive ἡμᾶς 1 The word **us** is exclusive; it refers to John and those with him and does not include Gaius. It may also be a polite way for John to refer to himself. See the UST. -1:9 rrgg rc://*/ta/man/translate/figs-metonymy Διοτρέφης, οὐκ ἐπιδέχεται ἡμᾶς 1 Saying **Diotrephes … does not accept us** does not mean that he has physically rejected John and those with John, but it is a shorter way of saying that he does not accept John’s authority or the instructions that John gives. See the UST. +1:9 rrgg rc://*/ta/man/translate/figs-metonymy Διοτρέφης, οὐκ ἐπιδέχεται ἡμᾶς 1 Saying **Diotrephes…does not accept us** does not mean that he has physically rejected John and those with John, but it is a shorter way of saying that he does not accept John’s authority or the instructions that John gives. Alternate translation: “Diotrephes…rejects our instructions” +1:10 lf4f rc://*/ta/man/translate/grammar-connect-logic-result διὰ τοῦτο 1 **For this reason** indicates that what follows is a result of what came before. Because Diotrephes “does not accept” John's authority (verse 9), John will expose his evil works when John comes. Use a connector in your language that makes this relationship clear. Alternate translation: “Therefore” or “This is why” +1:10 w1yj rc://*/ta/man/translate/figs-go ἐὰν ἔλθω 1 In a context such as this, your language might say “go” instead of **come**. Alternate translation: “if I go to you” +1:10 prnv rc://*/ta/man/translate/grammar-connect-condition-fact ἐὰν ἔλθω 1 John speaks as if he were uncertain about this, but he means that he is planning to come. If your readers might think that what John is saying is uncertain, then you could translate his words as a confident statement. Alternate translation: “when I come” or “at the time that I come” 1:10 f6qj λόγοις πονηροῖς φλυαρῶν ἡμᾶς 1 Alternate translation: “that is, that he says evil things about us that certainly are not true” -1:10 wi6a οὔτε αὐτὸς ἐπιδέχεται τοὺς ἀδελφοὺς 1 Alternate translation: “he does not welcome the fellow believers” -1:10 it7p rc://*/ta/man/translate/figs-ellipsis τοὺς βουλομένους κωλύει 1 John leaves out words that are understood from the previous clause. Alternate translation: “he stops those who want to welcome the believers” +1:10 wi6a rc://*/ta/man/translate/figs-metaphor οὔτε αὐτὸς ἐπιδέχεται τοὺς ἀδελφοὺς 1 John is using the term **brothers** to mean people who share the same faith. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “he does not welcome the fellow believers” +1:10 it7p rc://*/ta/man/translate/figs-ellipsis καὶ τοὺς βουλομένους κωλύει 1 John leaves out words that are understood from the previous clause. You could supply these words if it would be clearer in your language. Alternate translation: “and he stops the ones who are willing to receive the believers” 1:10 g98b ἐκ τῆς ἐκκλησίας ἐκβάλλει 1 Alternate translation: “forces them to leave the group of believers” 1:11 a3z8 ἀγαπητέ 1 Here, **Beloved** is used as a term of endearment for Gaius as a fellow believer. See how you translated this in [3 John 1:5](../01/05.md). -1:11 pv24 μὴ μιμοῦ τὸ κακὸν 1 Alternate translation: “do not copy the evil things that people do” +1:11 pv24 rc://*/ta/man/translate/figs-nominaladj μὴ μιμοῦ τὸ κακὸν, ἀλλὰ τὸ ἀγαθόν 1 John is using the adjectives **evil** and **good** as nouns in a general sense. Your language may use adjectives in the same way. If not, you could translate these words with an equivalent phrase. Alternate translation: “do not imitate evil things that people do, but good things” 1:11 sz2h rc://*/ta/man/translate/figs-ellipsis ἀλλὰ τὸ ἀγαθόν 1 John leaves out words that are understood from the previous clause. Alternate translation: “but imitate the good things that people do” 1:11 cm8t ἐκ τοῦ Θεοῦ ἐστιν 1 Alternate translation: “comes from God” 1:11 zan2 rc://*/ta/man/translate/figs-metaphor οὐχ ἑώρακεν τὸν Θεόν 1 “Seeing” here is a metaphor that stands for knowing or understanding. Alternate translation: “has not experienced God” or “has not believed in God” 1:12 pl7i rc://*/ta/man/translate/figs-activepassive Δημητρίῳ μεμαρτύρηται ὑπὸ πάντων 1 If your language does not use this passive form, you can state this in active form. Alternate translation: “All who know Demetrius bear witness of him” or “Every believer who knows Demetrius speaks well of him” -1:12 m22h rc://*/ta/man/translate/translate-names Δημητρίῳ 1 **Demetrius** is probably a man whom John wants Gaius and the congregation to welcome when he comes to visit. He may be the person delivering this letter. -1:12 rad4 rc://*/ta/man/translate/figs-personification ὑπὸ αὐτῆς τῆς ἀληθείας 1 Here, **truth** is described as though it were a person speaking. Here, **truth** refers to “the true message from God.” Alternate translation: “everyone who knows the truth knows that he is a good person” -1:12 mftm rc://*/ta/man/translate/figs-ellipsis ὑπὸ αὐτῆς τῆς ἀληθείας 1 John leaves out words that are understood from the previous clause. Alternate translation: “he is borne witness to by the truth itself” -1:12 s712 rc://*/ta/man/translate/figs-explicit καὶ ἡμεῖς δὲ μαρτυροῦμεν 1 What John is confirming is implied and can be made explicit here. Alternate translation: “we also speak well of Demetrius” -1:12 a16a rc://*/ta/man/translate/figs-exclusive ἡμεῖς 1 Here, **we** refers to John and those with him and does not include Gaius. -1:13 v27c 0 # General Information:\n\nThis is the end of John’s letter to Gaius. In this section, he mentions coming to see him and closes with a greeting. -1:13 am6k rc://*/ta/man/translate/figs-doublet οὐ θέλω διὰ μέλανος καὶ καλάμου σοι γράφειν 1 This is a doublet, because **ink and pen** stand for the process of writing that was already mentioned. John is not saying that he would write them with something other than ink and pen. He is saying that he does not wish to write these other things at all. Alternate translation: “I do not want to write about them to you” -1:14 r8i4 rc://*/ta/man/translate/figs-idiom στόμα πρὸς στόμα 1 Here, **mouth to mouth** is an idiom meaning “in person.” Alternate translation: “in person” -1:15 v8yj εἰρήνη σοι 1 Alternate translation: “May God give you peace” -1:15 mhs1 ἀσπάζονταί σε οἱ φίλοι 1 Alternate translation: “The believers here greet you” -1:15 lq8r ἀσπάζου τοὺς φίλους κατ’ ὄνομα 1 Alternate translation: “Greet each of the believers there for me” +1:12 m22h rc://*/ta/man/translate/translate-names Δημητρίῳ 1 **Demetrius** is a man. He may be someone in Gaius's congregation whom John wants Gaius to support as a leader rather than Diotrephes, or he may be the person who carried this letter to Gaius and John is now introducing him to Gaius. +1:12 n0v4 rc://*/ta/man/translate/figs-explicit μεμαρτύρηται 1 The implication is that this **witness** is of good things about Demetrius. You could include this information if that would be helpful to your readers. Alternate translation: “has been commended as a good person” +1:12 v69i rc://*/ta/man/translate/figs-hyperbole ὑπὸ πάντων 1 John says **all** here as a generalization for emphasis. If it would be helpful in your language, you could use a different way to express the emphasis. Alternate translation: “by everyone who knows him” +1:12 mftm rc://*/ta/man/translate/figs-ellipsis καὶ ὑπὸ αὐτῆς τῆς ἀληθείας 1 John leaves out words that are understood from the previous clause. Alternate translation: “he is borne witness to by the truth itself” +1:12 rad4 rc://*/ta/man/translate/figs-personification καὶ ὑπὸ αὐτῆς τῆς ἀληθείας 1 Here, John refers to **truth** as though it were a person speaking. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “everyone who knows the truth knows that he is a good person” +1:12 jogk rc://*/ta/man/translate/figs-abstractnouns καὶ ὑπὸ αὐτῆς τῆς ἀληθείας 1 If your language does not use an abstract noun for the idea of **truth**, you could express the same idea in another way. Alternate translation: “and by his right way of living” +1:12 s712 rc://*/ta/man/translate/figs-explicit καὶ ἡμεῖς δὲ μαρτυροῦμεν 1 As in the previous sentence, the implication here is also that this **witness** is of good things about Demetrius. You could include this information if that would be helpful to your readers. Alternate translation: “And we also speak well of Demetrius” +1:12 a16a rc://*/ta/man/translate/figs-exclusive ἡμεῖς & ἡμῶν 1 Here, **we** and **our** refer to John and those with him and do not include Gaius, so use the exclusive form of those words in your translation if your language marks that distinction. +1:13 am6k rc://*/ta/man/translate/figs-explicitinfo οὐ θέλω διὰ μέλανος καὶ καλάμου σοι γράφειν 1 The expression **with ink and pen** contains extra information about the materials used for writing that would be considered understood and thus unnatural to express in some languages. If this is true of your language, you could shorten the expression. John is not saying that he would write about these things with something other than ink and pen. He is saying that he does not wish to write about these things at all. Alternate translation: “I do not want to write about them to you” +1:14 r8i4 rc://*/ta/man/translate/figs-idiom στόμα πρὸς στόμα 1 Here, **mouth to mouth** is an idiom meaning “in person.” If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “face to face” or “in person” +1:15 v8yj rc://*/ta/man/translate/translate-blessing εἰρήνη σοι 1 John ends his letter with a blessing for Gaius. You could express this as either a blessing or a prayer, in whichever way is more natural in your language. Alternate translation: “May God give you peace” +1:15 mhs1 rc://*/ta/man/translate/figs-explicit ἀσπάζονταί σε οἱ φίλοι 1 John assumes that Gaius will understand that he is referring to the believers who are with John. You could include this information if that would be helpful to your readers. Alternate translation: “The believers with me send their greetings to you” +1:15 lq8r rc://*/ta/man/translate/figs-explicit ἀσπάζου τοὺς φίλους 1 John assumes that Gaius will understand that he is referring to the believers who are there with Gaius, and that he is to pass on the greetings to them from John and from the believers who are with John. You could include this information if that would be helpful to your readers. Alternate translation: “Greet the believers there for us” +1:15 dxln rc://*/ta/man/translate/figs-idiom κατ’ ὄνομα 1 Here, **by name** is an idiom that means “personally.” If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “one by one” or “personally” From a0869fa72ccce0c1d94932db1ead688854df1e03 Mon Sep 17 00:00:00 2001 From: Grant_Ailie Date: Wed, 9 Aug 2023 19:17:54 +0000 Subject: [PATCH 052/127] Merge Grant_Ailie-tc-create-1 into master by Grant_Ailie (#3452) --- tn_SNG.tsv | 20 ++++++++++---------- 1 file changed, 10 insertions(+), 10 deletions(-) diff --git a/tn_SNG.tsv b/tn_SNG.tsv index 0d5bf32344..2024a656c2 100644 --- a/tn_SNG.tsv +++ b/tn_SNG.tsv @@ -221,10 +221,10 @@ front:intro an3g 0 # Introduction to the Song of Songs\n\n## Part 1: General 3:10 xnj4 rc://*/ta/man/translate/figs-explicit עַמּוּדָי⁠ו֙ עָ֣שָׂה כֶ֔סֶף 1 The **posts** were made of wood and overlaid with **silver**. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “He made its posts of wood that was overlaid with silver” or “He made its posts of wood covered in silver” 3:10 q4nz רְפִידָת֣⁠וֹ זָהָ֔ב 1 The phrase **its back gold** could mean: (1) that the base or foundation of the “palanquin” was covered in **gold**. Alternate translation: “its foundation of gold” or “its base of gold” (2) the back of the chair was covered in **gold**. Alternate translation: “its back made from gold” 3:10 akoo מֶרְכָּב֖⁠וֹ אַרְגָּמָ֑ן 1 Alternate translation: “and covered the cushion with purple cloth” -3:10 clqf rc://*/ta/man/translate/figs-activepassive תּוֹכ⁠וֹ֙ רָצ֣וּף אַהֲבָ֔ה מִ⁠בְּנ֖וֹת יְרוּשָׁלִָֽם 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “The daughters of Jerusalem fitted its interior with love” (See: [[rc://en/ta/man/translate/figs-activepassive]]) -3:10 m0yx rc://*/ta/man/translate/figs-abstractnouns תּוֹכ⁠וֹ֙ רָצ֣וּף אַהֲבָ֔ה מִ⁠בְּנ֖וֹת יְרוּשָׁלִָֽם 1 If your language does not use an abstract noun for the idea of **love**, you could express the same idea with an adverb as modeled by the UST or in some other way that is natural in your language. (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) +3:10 clqf rc://*/ta/man/translate/figs-activepassive תּוֹכ⁠וֹ֙ רָצ֣וּף אַהֲבָ֔ה מִ⁠בְּנ֖וֹת יְרוּשָׁלִָֽם 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “The daughters of Jerusalem fitted its interior with love” +3:10 m0yx rc://*/ta/man/translate/figs-abstractnouns תּוֹכ⁠וֹ֙ רָצ֣וּף אַהֲבָ֔ה מִ⁠בְּנ֖וֹת יְרוּשָׁלִָֽם 1 If your language does not use an abstract noun for the idea of **love**, you could express the same idea with an adverb as modeled by the UST or in some other way that is natural in your language. 3:10 oki8 תּוֹכ⁠וֹ֙ רָצ֣וּף אַהֲבָ֔ה מִ⁠בְּנ֖וֹת יְרוּשָׁלִָֽם 1 Alternate translation: “The inside of it was lovingly inlaid with decorations by the women of Jerusalem.” -3:10 bjfn rc://*/ta/man/translate/figs-possession מִ⁠בְּנ֖וֹת יְרוּשָׁלִָֽם 1 See how you translated **daughters of Jerusalem** in [3:10](../03/10.md). +3:10 bjfn rc://*/ta/man/translate/figs-possession מִ⁠בְּנ֖וֹת יְרוּשָׁלִָֽם 1 See how you translated the phrase **daughters of Jerusalem** in [1:5](../01/05.md). 3:11 zwp2 rc://*/ta/man/translate/figs-go צְאֶ֧ינָה 1 Your language may say “Come out” rather than **Go out** in contexts such as this. Use whichever is more natural. Alternate translation: “Come out” 3:11 i961 בְּנ֥וֹת צִיּ֖וֹן 1 The possessive form is used here to describe where the young women live. The phrase **daughters of Zion** is a poetic way of referring to the young women who were from the city of Jerusalem (These are probably the same women as the “marriageable women” in [1:3](../01/03.md) and the women referred to as “daughters of Jerusalem” in [2:7](../02/07.md) and [3:5](../03/05.md)). If your language would not use the possessive form for this, you could indicate the association between these young women and **Zion** in a way that is natural in your language. Alternate translation: “young women from Zion” or “young women from the city of Zion” or “you young women who live in Zion” 3:11 sfn3 rc://*/ta/man/translate/figs-parallelism בְּ⁠י֣וֹם חֲתֻנָּת֔⁠וֹ וּ⁠בְ⁠י֖וֹם שִׂמְחַ֥ת לִבּֽ⁠וֹ 1 These two phrases mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. Hebrew poetry was based on this kind of repetition, and it would be good to show this to your readers by including both phrases in your translation rather than combining them. If it would be helpful to your readers, you could connect the clauses with a word that shows that the second clause is repeating the first one, not saying something additional. Alternate translation: “on the day of his wedding, yes, on the day of the joy of his heart” @@ -356,15 +356,15 @@ front:intro an3g 0 # Introduction to the Song of Songs\n\n## Part 1: General 5:14 xnyk מֵעָי⁠ו֙ 1 Alternate translation: “his stomach is” 5:14 k5ga rc://*/ta/man/translate/translate-unknown שֵׁ֔ן 1 The word **ivory** refers to the tusks of a large animal called an elephant. **ivory** is a white color and is very beautiful and costly. If your readers would not be familiar with **ivory** you could explain this term in a footnote. 5:14 ws92 rc://*/ta/man/translate/translate-unknown סַפִּירִֽים 1 **sapphires** are a beautiful blue gem stone. If your readers would not be familiar with this type of stone, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “with blue gem stones” or “with beautiful blue gem stones” -5:15 i1xz rc://*/ta/man/translate/figs-metaphor שׁוֹקָי⁠ו֙ עַמּ֣וּדֵי שֵׁ֔שׁ מְיֻסָּדִ֖ים עַל־אַדְנֵי־פָ֑ז\n 1 Here, the woman compares the man’s **thighs** to **pillars of alabaster set on bases of gold**. The woman means that the man’s legs are strong and majestic looking like **pillars of alabaster set on bases of gold**. If it would be helpful to your readers, you could express the meaning with a simile or you could state the meaning plainly. Alternate translation: “His thighs are strong and majestic like pillars of alabaster set on bases of gold” +5:15 i1xz rc://*/ta/man/translate/figs-metaphor שׁוֹקָי⁠ו֙ עַמּ֣וּדֵי שֵׁ֔שׁ מְיֻסָּדִ֖ים עַל־אַדְנֵי־פָ֑ז 1 Here, the woman compares the man’s **thighs** to **pillars of alabaster set on bases of gold**. The woman means that the man’s legs are strong and majestic looking like **pillars of alabaster set on bases of gold**. If it would be helpful to your readers, you could express the meaning with a simile or you could state the meaning plainly. Alternate translation: “His thighs are strong and majestic like pillars of alabaster set on bases of gold” 5:15 urlk rc://*/ta/man/translate/figs-explicit שׁוֹקָי⁠ו֙ 1 The word the ULT translates as **thighs** most likely refers to the entirety of a person’s legs so you could translate this term as **legs** as the UST does, if you desire. -5:15 juu1 rc://*/ta/man/translate/translate-unknown שֵׁ֔שׁ 1 **alabaster** is a type of stone. The word translated as **alabaster** can refer to either **alabaster** or marble. Both **alabaster** and marble are types of strong stone that are nice looking and are used to make large columns, statues and other things. If your readers would not be familiar with one of these types of stone use the name of the one they are familiar with. If they are not familiar with either you could use the name of something similar in your area or you could use a more general term. Alternate translation: “marble” or “stone” -5:15 z75c rc://*/ta/man/translate/figs-simile מַרְאֵ֨⁠הוּ֙ כַּ⁠לְּבָנ֔וֹן בָּח֖וּר כָּ⁠אֲרָזִֽים 1 **Lebanon** was a beautiful mountainous region and the cedar trees that grew there were tall and strong and considered to be the best wood. The word **choice** here means “excellent quality” so the phrase **as choice as the cedars** means that the man is of excellent quality like the **cedars** in **Lebanon**. The point of this comparison then is that the man is majestic like the area of Lebanon and is tall and strong and stately like the cedar trees in **Lebanon** and is outstanding in comparison to other men. If it would be helpful in your language, you could explain the point of this comparison or express this meaning in plain language. Alternate translation: “His appearance is tall and strong and stately. He is outstanding among other men” or “His appearance is majestic. He is strong and tall and better than other men” -5:16 sc8p rc://*/ta/man/translate/figs-metonymy His mouth is most sweet 0 The mouth is a metonym for either: (1) the man’s sweet kisses or (2) the sweet words that he says. -5:16 w3vr he is completely lovely 0 Alternate translation: “every part of him is lovely” or “all of him is lovely” +5:15 juu1 rc://*/ta/man/translate/translate-unknown שֵׁ֔שׁ 1 **alabaster** is a type of stone. The word translated as **alabaster** can refer to either **alabaster** or marble. Both **alabaster** and marble are types of strong stone that are nice looking and are used to make large columns, statues and other things. If your readers would not be familiar with one of these types of stone use the name of the other one. If they are not familiar with either you could use the name of something similar in your area or you could use a more general term. Alternate translation: “marble” or “stone” +5:15 z75c rc://*/ta/man/translate/figs-simile מַרְאֵ֨⁠הוּ֙ כַּ⁠לְּבָנ֔וֹן בָּח֖וּר כָּ⁠אֲרָזִֽים 1 **Lebanon** was a beautiful mountainous region and the cedar trees that grew there were tall and strong and considered to be the best wood. The word **choice** here means “excellent quality” so the phrase **as choice as the cedars** means that the man is of excellent quality like the **cedars** in **Lebanon**. The point of this comparison is that the man is majestic like the mountainous, wooded area of **Lebanon** and is tall and strong and stately like the **cedars** there and similar to how the **cedars** are better than other trees so he is outstanding in comparison to other men. If it would be helpful in your language, you could explain the point of this comparison or express this meaning in plain language. Alternate translation: “His appearance is tall and strong and stately. He is outstanding among other men” or “His appearance is majestic. He is strong and tall and better than other men” +5:16 sc8p rc://*/ta/man/translate/figs-metonymy חִכּ⁠וֹ֙ מַֽמְתַקִּ֔ים 1 Here, **mouth** could refer to: (1) the man’s kisses. Alternate translation: “His kisses are most sweet” (2) the man’s words. Alternate translation: “His speech is most sweet” or “The words from his mouth are most sweet” +5:16 w3vr וְ⁠כֻלּ֖⁠וֹ מַחֲמַדִּ֑ים 1 Alternate translation: “and every part of him is very desirable” 5:16 pi1a This is my beloved, and this is my friend 0 The word “This” refers to the man that the woman has just finished describing. Alternate translation: “That is what the one I love is like, and that is what my friend is like” 5:16 zd7b my beloved 0 This phrase refers to the man whom the woman loves. In some languages it may be more natural for her to refer to him as “my lover.” See how you translated this in [Song of Songs 1:13](./12.md). Alternate translation: “my dear one” or “my lover” -5:16 r6zc rc://*/ta/man/translate/figs-apostrophe daughters of Jerusalem 0 “young women of Jerusalem.” These young women could not hear her and were not present, but the woman speaks as if they were present and could hear her. See how you translated this in [Song of Songs 2:7](../02/07.md). +5:16 r6zc rc://*/ta/man/translate/figs-possession בְּנ֖וֹת יְרוּשָׁלִָֽם 1 See how you translated the phrase **daughters of Jerusalem** in [1:5](../01/05.md). 6:intro fa9a 0 # Song of Songs 6 General Notes\n\n## Special concepts in this chapter\n\n### Beauty\n\nThe woman is described as the epitome of beauty in ancient Israel. Not all cultures share the same standards of beauty.\n\n## Other possible translation difficulties in this chapter\n\n### Metaphors\n\nIn the ancient Near East, it was common to describe a woman using metaphors involving animals. In many cultures today, this can be considered offensive. Different metaphors of beauty are used in different cultures. (See: [[rc://*/ta/man/translate/figs-metaphor]]) 6:1 z4sf rc://*/ta/man/translate/writing-poetry 0 # General Information:\n\nThe fifth part of the book begins here. (See also: [[rc://*/ta/man/translate/figs-parallelism]]) 6:1 xnv3 In what direction has your beloved gone 0 Alternate translation: “Which way did your beloved go” @@ -475,7 +475,7 @@ front:intro an3g 0 # Introduction to the Song of Songs\n\n## Part 1: General 8:3 e5cp left hand … right hand 0 Alternate translation: “left arm … right arm” 8:3 v65k embraces me 0 Alternate translation: “holds me” 8:4 z8a4 I want you to swear 0 See how you translated this in [Song of Songs 2:7](../02/07.md) -8:4 rk33 rc://*/ta/man/translate/figs-apostrophe daughters of Jerusalem 0 “young women of Jerusalem.” These young women could not hear her and were not present, but the woman speaks as if they were present and could hear her. See how you translated this in [Song of Songs 2:7](../02/07.md). +8:4 rk33 rc://*/ta/man/translate/figs-possession בְּנ֣וֹת יְרוּשָׁלִָ֑ם 1 See how you translated the phrase **daughters of Jerusalem** in [1:5](../01/05.md). 8:4 qg8i that you will … until it pleases 0 See how you translated this in [Song of Songs 2:7](../02/07.md). 8:5 a5w5 0 # General Information:\n\nThe fifth part of the book begins here. 8:5 xxv3 rc://*/ta/man/translate/figs-rquestion Who is this who is coming up 0 They are using this question to say that they think the young woman is amazing. A similar phrase was translated in [Song of Songs 6:10](../06/10.md). Alternate translation: “Look at this amazing woman as she comes up” From 836529d5c3a3f272c450230eabf55df1f3994292 Mon Sep 17 00:00:00 2001 From: tracypreslar Date: Wed, 9 Aug 2023 21:45:41 +0000 Subject: [PATCH 053/127] Merge tracypreslar-tc-create-1 into master by tracypreslar (#3448) --- tn_DEU.tsv | 47 +++++++++++++++++++++++------------------------ 1 file changed, 23 insertions(+), 24 deletions(-) diff --git a/tn_DEU.tsv b/tn_DEU.tsv index 2181622944..61902e0488 100644 --- a/tn_DEU.tsv +++ b/tn_DEU.tsv @@ -713,7 +713,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 5:33 mteg rc://*/ta/man/translate/figs-metaphor בְּ⁠כָל־הַ⁠דֶּ֗רֶךְ אֲשֶׁ֨ר צִוָּ֜ה יְהוָ֧ה אֱלֹהֵי⁠כֶ֛ם אֶתְ⁠כֶ֖ם תֵּלֵ֑כוּ 1 Here Moses is speaking of commandments as if they were a road and as if obeying commandments was like walking on the road. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “All the commandments that Yahweh your God has commanded you, you shall obey” 5:33 sc79 rc://*/ta/man/translate/grammar-connect-logic-goal לְמַ֤עַן 1 Here, **so that** marks the benefits of living a good, long life as the goal or purpose of obeying Yahweh. Use a connector in your language that makes it clear that this is the purpose. Alternate translation: “in such a way that” 5:33 gk5o rc://*/ta/man/translate/figs-metaphor וְ⁠הַאֲרַכְתֶּ֣ם יָמִ֔ים בָּ⁠אָ֖רֶץ 1 The implication is that if the Israelites obey Yahweh, they will **prolong** the **days** when they live **in the land**. Moses is speaking of time as if it were an experience that one could **prolong**. You could include this information if it would be helpful for your readers. See how you translated this concept in [4:26](../04/26.md). Alternate translation: “and for many generations you might live in the land" \n\n -6:intro q4y8 0 # Deuteronomy 6 General Notes\n\n## Outline\n- vv. 1-9: The great commandment\n- vv. 6-25: Warnings against disobedience\n\n## Special concepts in this chapter\n\n### Yahweh’s blessings\nYahweh’s continued blessing of the people of Israel is dependent upon the people’s obedience to the law of Moses. (See: [[rc://*/tw/dict/bible/kt/bless]] and [[rc://*/tw/dict/bible/kt/lawofmoses]])\n\n### The Shema\nVerses 6-9 are known as The Shema in Judaism. They are an important foundation of Judaism. Jesus identifies the Shema as the greatest commandment in [Mark 12:28-29](Mrk/12/28.md).\n\n### Writing Yahweh’s Words on One’s Arms, Forehead, and Doorposts\n\n[Verses 8-9](../06/08.md) command the Israelites to always remember Yahweh’s words. There are different understandings of these commands. Some Jewish traditions interpret these verses as meaning that the Israelites should physically write copies of the law. Others believe that the command is to memorize and cherish the law. Translators should be careful to translate the passage as it is, without implying one interpration or the other in their translation.\n\n## Other Translation Issues in This Chapter\n\n### Metaphors\n\nThere are many metaphors in this chapter. These metaphors describe the greatness of the Promised Land the wholehearted worship that is completely dedicated to Yahweh. (See: [[rc://*/ta/man/translate/figs-metaphor]] and [[rc://*/tw/dict/bible/kt/promisedland]])\n\n### Words for the Law\n- statutes\n- ordinances\n- judgments\nMoses uses different words to refer to the law that Yahweh commanded the Israelites. It is unclear what the differences are between these terms. If your language has different terms for the law, you could use them here to differentiate between the different Hebrew words. (See: [[rc://*/ta/man/translate/translate-unknown]])\n\n### Pronouns\n\nMoses is speaking to all the Israelites who are alive. The pronoun **you** and **your** are singular here unless otherwise noted. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. (See: [[rc://*/ta/man/translate/figs-youcrowd]]) +6:intro q4y8 0 # Deuteronomy 6 General Notes\n\n## Outline\n- vv. 1-9: The great commandment\n- vv. 6-25: Warnings against disobedience\n\n## Special concepts in this chapter\n\n### Yahweh’s blessings\nYahweh’s continued blessing of the people of Israel is dependent upon the people’s obedience to the law of Moses. (See: [[rc://*/tw/dict/bible/kt/bless]] and [[rc://*/tw/dict/bible/kt/lawofmoses]])\n\n### The Shema\nVerses 6-9 are known as The Shema in Judaism. They are an important foundation of Judaism. Jesus identifies the Shema as the greatest commandment in [Mark 12:28-29](Mrk/12/28.md).\n\n### Writing Yahweh’s Words on One’s Arms, Forehead, and Doorposts\n\n[Verses 8-9](../06/08.md) command the Israelites to always remember Yahweh’s words. There are different understandings of these commands. Some Jewish traditions interpret these verses as meaning that the Israelites should physically write copies of the law. Others believe that the command is to memorize and cherish the law. Translators should be careful to translate the passage as it is, without implying one interpration or the other in their translation.\n\n### Yahweh’s Presence\nAs God, Yahweh is everywhere and cannot be limited to a single space. When [verse 15](../06/15.md) says that Yahweh is in the midst of the Israelites, Moses means that Yahweh has a special relationship with the Israelites. Yahweh will protect the Israelites and give them victory. The physical manifestation of this relationship appears as a cloud over the tabernacle. \n\n## Other Translation Issues in This Chapter\n\n### Words for the Law\n- statutes\n- ordinances\n- judgments\nMoses uses different words to refer to the law that Yahweh commanded the Israelites. It is unclear what the differences are between these terms. If your language has different terms for the law, you could use them here to differentiate between the different Hebrew words. (See: [[rc://*/ta/man/translate/translate-unknown]])\n\n### Pronouns\n\nMoses is speaking to all the Israelites who are alive. The pronoun **you** and **your** are singular here unless otherwise noted. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. (See: [[rc://*/ta/man/translate/figs-youcrowd]]) 6:1 it53 rc://*/ta/man/translate/translate-unknown הַ⁠מִּצְוָ֗ה הַֽ⁠חֻקִּים֙ וְ⁠הַ⁠מִּשְׁפָּטִ֔ים 1 See how you translated these terms for the law in [5:31](../05/31.md). 6:1 h4en rc://*/ta/man/translate/figs-yousingular אֱלֹהֵי⁠כֶ֖ם & אֶתְ⁠כֶ֑ם & אַתֶּ֛ם 1 The pronouns **you** and **your** are plural in this verse. Moses is speaking to all the Israelites, so use the plural form in your translation if your language marks that distinction. 6:1 kdbb rc://*/ta/man/translate/figs-ellipsis צִוָּ֛ה 1 Moses is leaving out some of the words that in many languages a sentence would need in order to be complete. The fact that Yahweh commanded Moses is implied by the events which Moses described in the previous chapter. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “has commanded me” @@ -742,32 +742,30 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 6:7 lh92 rc://*/ta/man/translate/figs-metonymy וּֽ⁠בְ⁠שָׁכְבְּ⁠ךָ֖ וּ⁠בְ⁠קוּמֶֽ⁠ךָ 1 Here, Moses is referring to all activities of daily life by referring to two major categories of activities. The phrase **lie down** refers to resting, and the phrase **get up** refers to any other activity. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and whatever you are doing” 6:8-9 hckl rc://*/ta/man/translate/figs-metaphor וּ⁠קְשַׁרְתָּ֥⁠ם לְ⁠א֖וֹת עַל־יָדֶ֑⁠ךָ וְ⁠הָי֥וּ לְ⁠טֹטָפֹ֖ת בֵּ֥ין עֵינֶֽי⁠ךָ & וּ⁠כְתַבְתָּ֛⁠ם עַל־מְזוּזֹ֥ת בֵּיתֶ֖⁠ךָ וּ⁠בִ⁠שְׁעָרֶֽי⁠ךָ 1 The law was so important to remember that Moses wanted the Israelites to remember the law, as if the law were written on their **hand**, between their **eyes**, on their **doorposts**, and on their **gates**. Alternate translation: “And you shall know the law so well that it was as if you tied them as a sign on your hand. And it will be as if they are frontlets between your eyes, and as if they were written on the doorposts of your house and on your gates.” 6:8 s5w5 rc://*/ta/man/translate/translate-unknown לְ⁠טֹטָפֹ֖ת 1 A **frontlet** is a type of decorative accessory, often used as a symbol of commitment, worn around the head. If your readers would not be familiar with this type of headwear, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “as a symbolic headband” -6:9 ksz9 rc://*/ta/man/translate/figs-explicit וּ⁠בִ⁠שְׁעָרֶֽי⁠ךָ 1 Here the word **gates** refer to city gates. In those days, homes did not have gates, so we know that Moses is referring to city gates. You could include this information if that would be helpful to your readers. Alternate translation: “and on the gates of your city” +6:9 ksz9 rc://*/ta/man/translate/figs-explicit וּ⁠בִ⁠שְׁעָרֶֽי⁠ךָ 1 Here the word **gates** refers to city gates. In those days, homes did not have gates, so we know that Moses is referring to city gates. You could include this information if that would be helpful to your readers. Alternate translation: “and on the walls of your towns” 6:10 ibu0 rc://*/ta/man/translate/figs-infostructure וְ⁠הָיָ֞ה כִּ֥י יְבִיאֲ⁠ךָ֣ ׀ יְהוָ֣ה אֱלֹהֶ֗י⁠ךָ אֶל־הָ⁠אָ֜רֶץ אֲשֶׁ֨ר נִשְׁבַּ֧ע לַ⁠אֲבֹתֶ֛י⁠ךָ לְ⁠אַבְרָהָ֛ם לְ⁠יִצְחָ֥ק וּֽ⁠לְ⁠יַעֲקֹ֖ב לָ֣⁠תֶת לָ֑⁠ךְ עָרִ֛ים גְּדֹלֹ֥ת וְ⁠טֹבֹ֖ת אֲשֶׁ֥ר לֹא־בָנִֽיתָ 1 If it would be more natural in your language, you could change the order of the clauses in this verse. Alternate translation: “Yahweh your God swore to your fathers, to Abraham, to Isaac, and to Jacob, that he would give to you the land. And it will happen that he will bring you into the land: This land has large and good cities that you did not build” 6:10 gu32 rc://*/ta/man/translate/writing-newevent וְ⁠הָיָ֞ה 1 Moses is using the word translated **And it will happen** to introduce a new topic in his speech. Use a word, phrase, or other method in your language that is natural for introducing a new topic. Alternate translation: “Now, note” 6:10 air7 rc://*/ta/man/translate/figs-go יְבִיאֲ⁠ךָ֣ 1 In a context such as this, your language might say “take” instead of **bring**. Alternate translation: “will take you” 6:10 l8ji rc://*/ta/man/translate/figs-metaphor לַ⁠אֲבֹתֶ֛י⁠ךָ 1 Moses is using the term **fathers** to mean “ancestors.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to your predecessors” -6:10-11 yge8 rc://*/ta/man/translate/figs-explicit עָרִ֛ים גְּדֹלֹ֥ת וְ⁠טֹבֹ֖ת אֲשֶׁ֥ר לֹא־בָנִֽיתָ & וּ⁠בָ֨תִּ֜ים מְלֵאִ֣ים כָּל־טוּב֮ אֲשֶׁ֣ר לֹא־מִלֵּאתָ֒ וּ⁠בֹרֹ֤ת חֲצוּבִים֙ אֲשֶׁ֣ר לֹא־חָצַ֔בְתָּ כְּרָמִ֥ים וְ⁠זֵיתִ֖ים אֲשֶׁ֣ר לֹא־נָטָ֑עְתָּ 1 The people groups who live on the land built \*\*cities\*\* and cultivated the land. When the Israelites conquer that land, they will take over all those good things. You could include this information if that would be helpful to your readers. Alternate translation: “with large and good cities that you did not build, and houses full of every good thing that you did not gather, and hewn cisterns that you did not dig, vineyards and olive trees that you did not plant. You will take all of these from the people groups you will drive out from the land.” -6:12 kq91 rc://*/ta/man/translate/figs-metonymy out of the house of bondage 0 Moses speaks of Egypt as if it were a \*\*house\*\* where people keep slaves. See how you translated this in \[Exodus 13:3\](Exo/13/03.md). If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “from the place where you were slaves” +6:10-11 yge8 rc://*/ta/man/translate/figs-explicit עָרִ֛ים גְּדֹלֹ֥ת וְ⁠טֹבֹ֖ת אֲשֶׁ֥ר לֹא־בָנִֽיתָ & וּ⁠בָ֨תִּ֜ים מְלֵאִ֣ים כָּל־טוּב֮ אֲשֶׁ֣ר לֹא־מִלֵּאתָ֒ וּ⁠בֹרֹ֤ת חֲצוּבִים֙ אֲשֶׁ֣ר לֹא־חָצַ֔בְתָּ כְּרָמִ֥ים וְ⁠זֵיתִ֖ים אֲשֶׁ֣ר לֹא־נָטָ֑עְתָּ 1 The people groups who live on the land built cities and cultivated the land. When the Israelites conquer that land, they will take over all those good things. You could include this information if that would be helpful to your readers. Alternate translation: “with large and good cities that you did not build, and houses full of every good thing that you did not gather, and hewn cisterns that you did not dig, vineyards and olive trees that you did not plant. You will take all of these from the people groups you will drive out from the land.” 6:12 ib56 rc://*/ta/man/translate/figs-hypo פֶּן 1 Moses is using the word **lest** to introduce a hypothetical condition as a warning for a negative consequence. Use a natural form in your language for introducing a situation that could happen. Alternate translation: “in case” 6:12 gp3x rc://*/ta/man/translate/figs-metaphor מִ⁠בֵּ֥ית עֲבָדִֽים 1 Moses speaks of Egypt as if it were a **house** where people keep slaves. See how you translated this in [Exodus 13:3](Exo/13/03.md). If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “from the place where you were slaves” 6:12 tkk9 rc://*/ta/man/translate/figs-abstractnouns עֲבָדִֽים 1 If your language does not use an abstract noun for the idea of **slavery**, you can express the idea behind slavery in another way. Alternative translation: “forced labor” 6:13 b8cf rc://*/ta/man/translate/figs-infostructure אֶת־יְהוָ֧ה אֱלֹהֶ֛י⁠ךָ תִּירָ֖א וְ⁠אֹת֣⁠וֹ תַעֲבֹ֑ד וּ⁠בִ⁠שְׁמ֖⁠וֹ תִּשָּׁבֵֽעַ 1 If it would be more natural in your language, you could change the phrasing to emphasize that the Israelites should worship only Yahweh. Alternate translation: “It is Yahweh your God and no one else whom you shall fear; it is he alone whom you shall worship, and it is by his name and only his name that you shall swear” 6:13 rn98 rc://*/ta/man/translate/figs-explicit וּ⁠בִ⁠שְׁמ֖⁠וֹ תִּשָּׁבֵֽעַ 1 The implication is that, when the Israelites swear by Yahweh, that means they are asking Yahweh to take note of their promise and punish them if they do not fulfill their promise. Moses wants the Israelites to only invoke Yahweh’s name when making promises. You could include this information if that would be helpful to your readers. Alternate translation: “and you shall make strong promises using his name” 6:13 ptbo rc://*/ta/man/translate/figs-metonymy וּ⁠בִ⁠שְׁמ֖⁠וֹ תִּשָּׁבֵֽעַ 1 Here, **name** represents all of Yahweh: his power, presence, knowledge, and so on. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “and swear by Yahweh” -6:14 f1pd rc://*/ta/man/translate/figs-metaphor לֹ֣א תֵֽלְכ֔וּ⁠ן אַחֲרֵ֖י 1 Here Moses is speaking of idols as if they were moving beings that one could physically **go after** and follow. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Do not worship” -6:14 eu66 rc://*/ta/man/translate/figs-explicitinfo אֱלֹהִ֣ים אֲחֵרִ֑ים מֵ⁠אֱלֹהֵי֙ 1 The expression **other gods, the gods of** contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. Alternate translation: “any other gods that are of” +6:14 f1pd rc://*/ta/man/translate/figs-metaphor לֹ֣א תֵֽלְכ֔וּ⁠ן אַחֲרֵ֖י 1 Here Moses is speaking of idols as if they were moving beings that one could physically **go after** and follow. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Do not serve” +6:14 eu66 rc://*/ta/man/translate/figs-explicitinfo אֱלֹהִ֣ים אֲחֵרִ֑ים מֵ⁠אֱלֹהֵי֙ 1 The expression **other gods, the gods of** contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. Alternate translation: “other gods that are of” 6:14 qenn rc://*/ta/man/translate/figs-possession מֵ⁠אֱלֹהֵי֙ הָֽ⁠עַמִּ֔ים אֲשֶׁ֖ר סְבִיבוֹתֵי⁠כֶֽם 1 Here, Moses is using the possessive form to describe **gods** that the other **peoples** of the land worship. If your language would not use the possessive form for this, you could use an expression that describes the same relationship. Alternate translation: “the gods whom the peoples who surround you worship” -6:14 tdo5 rc://*/ta/man/translate/figs-explicit הָֽ⁠עַמִּ֔ים אֲשֶׁ֖ר סְבִיבוֹתֵי⁠כֶֽם 1 Here the phrase **the peoples who surround you** refer to the people groups that live near the land that Yahweh is about to give to the Israelites. These people groups include the Canaanites, the Moabites, the Edomites, and other people groups. You could include this information if that would be helpful to your readers. Alternate translation: “the people groups who live near you” +6:14 tdo5 rc://*/ta/man/translate/figs-explicit הָֽ⁠עַמִּ֔ים אֲשֶׁ֖ר סְבִיבוֹתֵי⁠כֶֽם 1 Here the phrase **the peoples who surround you** refer to the people groups that live near the land that Yahweh is about to give to the Israelites. You could include this information if that would be helpful to your readers. Alternate translation: “the neighboring peoples” 6:15 hntv rc://*/ta/man/translate/translate-names כִּ֣י 1 The word translated as **for** indicates that what follows is a reason for what came before. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation: “and this is because” -6:15 syl7 rc://*/ta/man/translate/figs-distinguish בְּ⁠קִרְבֶּ֑⁠ךָ 1 This does not mean that Yahweh has a physically body that lives with the Israelites. As God, Yahweh is everywhere and cannot be confined to a single place. Moses means that Yahweh has a special relationship with the Israelites. Be sure that this distinction is clear in your translation. Alternate translation: “who watches over you” -6:15 orgt rc://*/ta/man/translate/figs-hypo פֶּן 1 Moses is using the word **lest** to introduce a hypothetical condition as a warning. Use a natural form in your language for introducing a situation that could happen. Alternate translation: “because if that happens, then this might happen:” -6:15 hb7p rc://*/ta/man/translate/figs-metaphor יֶ֠חֱרֶה אַף־יְהוָ֤ה אֱלֹהֶ֨י⁠ךָ֙ בָּ֔⁠ךְ וְ⁠הִשְׁמִ֣ידְ⁠ךָ֔ 1 Moses is speaking as if Yahweh’s anger was a fire that **burns** and **destroys** things. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Yahweh your God be very angry with you, and he destroys you” +6:15 syl7 rc://*/ta/man/translate/figs-explicit בְּ⁠קִרְבֶּ֑⁠ךָ 1 This does not mean that Yahweh has a physical body that lives with the Israelites. Moses means that Yahweh has a special relationship with the Israelites. See the [chapter introduction](../06/intro.md) for more information. You could include this information if it would be helpful for your readers. Alternate translation: “who is present with you” +6:15 orgt rc://*/ta/man/translate/figs-hypo פֶּן 1 Moses is using the word **lest** to introduce a hypothetical condition as a warning. Use a natural form in your language for introducing a situation that could happen. Alternate translation: “in case” +6:15 hb7p rc://*/ta/man/translate/figs-metaphor יֶ֠חֱרֶה אַף־יְהוָ֤ה אֱלֹהֶ֨י⁠ךָ֙ בָּ֔⁠ךְ וְ⁠הִשְׁמִ֣ידְ⁠ךָ֔ 1 Moses is speaking as if Yahweh’s anger were a fire that **burns** and **destroys** things. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Yahweh your God rages against you to the point of exterminating you” 6:15 ft6b rc://*/ta/man/translate/figs-metonymy אַף 1 Here, **nose** represents anger. If it would be helpful in your language, you could use a body part from your language that is associated with anger or state the meaning plainly. Alternate translation: “the anger of” -6:15 a26k rc://*/ta/man/translate/figs-explicit וְ⁠הִשְׁמִ֣ידְ⁠ךָ֔ מֵ⁠עַ֖ל פְּנֵ֥י הָ⁠אֲדָמָֽה 1 The implication is that, if the Israelites worship other gods, then Yahweh will **destroy** the Israelites so that none of them will be left on **the earth**. You could include this information if that would be helpful to your readers. Alternate translation: “and he destroys you so that you no longer exist on the face of the earth” +6:15 a26k rc://*/ta/man/translate/figs-explicit וְ⁠הִשְׁמִ֣ידְ⁠ךָ֔ מֵ⁠עַ֖ל פְּנֵ֥י הָ⁠אֲדָמָֽה 1 If the Israelites worship other gods, then Yahweh will **destroy** the Israelites so that none of them will be left on **the earth**. You could include this information if that would be helpful to your readers. Alternate translation: “and he exterminates you so that you no longer exist on the earth” 6:15 mgd0 rc://*/ta/man/translate/figs-metonymy פְּנֵ֥י 1 Here, **face** represents the surface of the earth and everything that exists on it. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “existing on” -6:16 dj8u rc://*/ta/man/translate/figs-explicit לֹ֣א תְנַסּ֔וּ אֶת־יְהוָ֖ה 1 Here **test** means to challenge Yahweh and his power in order to make him do something extraordinary. -6:16 nx7i rc://*/ta/man/translate/figs-explicit כַּ⁠אֲשֶׁ֥ר נִסִּיתֶ֖ם בַּ⁠מַּסָּֽה 1 Moses is referring to the events of [Exodus 17:1-7](Exo/17/01.md), when the Israelites complained that there was no water. They wanted Yahweh to prove that he was powerful by giving them water when they asked for it. In the end, Yahweh gave the Israelites water from a rock, and the Israelite elders saw Yahweh’s power. +6:16 nx7i rc://*/ta/man/translate/figs-explicit כַּ⁠אֲשֶׁ֥ר נִסִּיתֶ֖ם בַּ⁠מַּסָּֽה 1 Moses is referring to the events of [Exodus 17:1-7](Exo/17/01.md), when the Israelites complained that there was no water. They wanted Yahweh to prove that he was powerful by giving them water when they asked for it. In the end, Yahweh gave the Israelites water from a rock, and the Israelite elders saw Yahweh’s power. Alternate translation: “as you tested him at Massah when you complained of thirst” 6:16 qk5b rc://*/ta/man/translate/translate-names בַּ⁠מַּסָּֽה 1 The word **Massah** is the name of a place. It means means “testing.” See how you translated it in [Exodus 17:7](Exo/17/07.md). 6:17 mb2o rc://*/ta/man/translate/figs-reduplication שָׁמ֣וֹר תִּשְׁמְר֔וּ⁠ן 1 The words **Keeping, you shall keep** translate verbs that are repeated for emphasis. If your language can repeat words for emphasis, it would be appropriate to use that construction here in your translation. 6:17 qodn rc://*/ta/man/translate/figs-explicitinfo אֶת־מִצְוֺ֖ת יְהוָ֣ה אֱלֹהֵי⁠כֶ֑ם וְ⁠עֵדֹתָ֥י⁠ו וְ⁠חֻקָּ֖י⁠ו אֲשֶׁ֥ר צִוָּֽ⁠ךְ 1 The expression **the commandments of Yahweh your God that he has commanded you** contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. Alternate translation: “the commandments of Yahweh your God and his testimonies and his statutes” @@ -779,30 +777,31 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 6:18-19 vh8h rc://*/ta/man/translate/figs-parallelism אֲשֶׁר־נִשְׁבַּ֥ע יְהוָ֖ה לַ⁠אֲבֹתֶֽי⁠ךָ & כַּ⁠אֲשֶׁ֖ר דִּבֶּ֥ר יְהוָֽה 1 The two phrases **that Yahweh swore** and **as Yahweh has spoken** mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the phrases in a way that shows that the second phrase is repeating the first one, not saying something additional. Alternate translation: “that Yahweh swore to your fathers … indeed, just as Yahweh has spoken” 6:19 lewo rc://*/ta/man/translate/figs-ellipsis לַ⁠הֲדֹ֥ף 1 Moses is leaving out some of the words that in many languages a sentence would need in order to be complete. It is implied that Yahweh is the subject from the previous clause. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “that he would thrust away” 6:19 y6ke rc://*/ta/man/translate/figs-metonymy מִ⁠פָּנֶ֑י⁠ךָ 1 Here, the word **faces** represents the presence of people. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “before you” -6:19 yewe rc://*/ta/man/translate/figs-metonymy מִ⁠פָּנֶ֑י⁠ךָ 1 Here, the word **faces** represents the presence of a people. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “before you” -6:20 vcib rc://*/ta/man/translate/grammar-connect-condition-hypothetical כִּֽי־יִשְׁאָלְ⁠ךָ֥ בִנְ⁠ךָ֛ 1 Moses is describing a hypothetical situation in order to tell the Israelites what they should do if it takes place. Use a natural form in your language for introducing a situation that could happen. Alternate translation: “This what you will say if your son asks you” +6:20 m86f rc://*/ta/man/translate/figs-quotesinquotes כִּֽי־יִשְׁאָלְ⁠ךָ֥ בִנְ⁠ךָ֛ מָחָ֖ר לֵ⁠אמֹ֑ר מָ֣ה הָ⁠עֵדֹ֗ת וְ⁠הַֽ⁠חֻקִּים֙ וְ⁠הַ⁠מִּשְׁפָּטִ֔ים אֲשֶׁ֥ר צִוָּ֛ה יְהוָ֥ה אֱלֹהֵ֖י⁠נוּ אֶתְ⁠כֶֽם 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “When your son asks you tomorrow about the testimonies and the statues and the ordinances that Yahweh our God commanded you” +6:20 vcib rc://*/ta/man/translate/figs-hypo כִּֽי־יִשְׁאָלְ⁠ךָ֥ בִנְ⁠ךָ֛ 1 Moses is describing a hypothetical situation in order to tell the Israelites what they should do if it takes place. Use a natural form in your language for introducing a situation that could happen. Alternate translation: “This what you will say if your son asks you” 6:20 h9eh rc://*/ta/man/translate/figs-gendernotations בִנְ⁠ךָ֛ 1 Although the term **son** is masculine, Moses is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “your child” 6:20 zcy9 rc://*/ta/man/translate/figs-metaphor מָחָ֖ר 1 Here **tomorrow** means “in the future.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “someday” 6:20 k09w rc://*/ta/man/translate/writing-quotations לֵ⁠אמֹ֑ר 1 Here, the word **saying** introduces direct speech. Consider natural ways of doing that in your own language. -6:20 vrj8 rc://*/ta/man/translate/figs-infostructure מָ֣ה הָ⁠עֵדֹ֗ת וְ⁠הַֽ⁠חֻקִּים֙ וְ⁠הַ⁠מִּשְׁפָּטִ֔ים אֲשֶׁ֥ר צִוָּ֛ה יְהוָ֥ה אֱלֹהֵ֖י⁠נוּ אֶתְ⁠כֶֽם 1 Here, the question word translated as **What** means “why?”. If it would be more natural in your language, you could reword the question. Alternate translation: “Why did Yahweh our God command you the testimonies and the statutes and the ordinances” +6:20 vrj8 rc://*/ta/man/translate/figs-infostructure מָ֣ה הָ⁠עֵדֹ֗ת וְ⁠הַֽ⁠חֻקִּים֙ וְ⁠הַ⁠מִּשְׁפָּטִ֔ים אֲשֶׁ֥ר צִוָּ֛ה יְהוָ֥ה אֱלֹהֵ֖י⁠נוּ אֶתְ⁠כֶֽם 1 Here, the question word translated as **What** means “why?”. If it would be more natural in your language, you could change the phrasing the. Alternate translation: “Why did Yahweh our God command you the testimonies and the statutes and the ordinances” 6:20 ff1e rc://*/ta/man/translate/figs-youplural אֶתְ⁠כֶֽם 1 The word **you** here is plural. The Israelite children are speaking about all the Israelites who heard the law, so use the plural form in your translation if your language marks that distinction. +6:21 vf64 rc://*/ta/man/translate/figs-quotesinquotes וְ⁠אָמַרְתָּ֣ לְ⁠בִנְ⁠ךָ֔ עֲבָדִ֛ים הָיִ֥ינוּ לְ⁠פַרְעֹ֖ה בְּ⁠מִצְרָ֑יִם וַ⁠יּוֹצִיאֵ֧⁠נוּ יְהוָ֛ה מִ⁠מִּצְרַ֖יִם בְּ⁠יָ֥ד חֲזָקָֽה 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “And you shall say to your son that you were slaves of Pharoah in Egypt, and that Yahweh brought you out from Egypt with a mighty hand” 6:21 p7c5 rc://*/ta/man/translate/translate-names לְ⁠בִנְ⁠ךָ֔ 1 Although the term **son** is masculine, Moses is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “to your child” 6:21 a6iz rc://*/ta/man/translate/figs-go וַ⁠יּוֹצִיאֵ֧⁠נוּ יְהוָ֛ה 1 In a context such as this, your language might say “took” instead of **brought**. Alternate translation: “And Yahweh took us out” -6:21 c19m rc://*/ta/man/translate/figs-metaphor בְּ⁠יָ֥ד חֲזָקָֽה 1 Here the word **hand** represents God’s power. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. \nSee how you translated this in [4:34](../04/34.md). Alternate translation: “with mighty power” +6:21 c19m rc://*/ta/man/translate/figs-metaphor בְּ⁠יָ֥ד חֲזָקָֽה 1 Here the word **hand** represents God’s power. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. \nSee how you translated this in [4:34](../04/34.md). Alternate translation: “with mighty strength” 6:22 j1gu rc://*/ta/man/translate/figs-metaphor וַ⁠יִּתֵּ֣ן יְהוָ֡ה 1 Here **gave** means “did” or “performed”. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “And Yahweh performed” 6:22 suc8 rc://*/ta/man/translate/figs-doublet אוֹתֹ֣ת וּ֠⁠מֹפְתִים 1 The words **signs** and **wonders** mean similar things. Moses is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “amazing signs” 6:22 tmmt rc://*/ta/man/translate/figs-explicit גְּדֹלִ֨ים וְ⁠רָעִ֧ים 1 The implication is that Yahweh did **great and terrible** things to the people of Egypt through the 10 Plagues in [Exodus 7-11](Exo/07/11.md). You could include this information if that would be helpful to your readers. Alternate translation: “great and terrible plagues” 6:22 omsz rc://*/ta/man/translate/figs-metonymy בְּ⁠מִצְרַ֛יִם 1 Here, **Egypt** represents the people of Egypt. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “on the Egyptians” -6:22 c7l2 rc://*/ta/man/translate/figs-metonymy בֵּית֖⁠וֹ 1 Here, **house** represents Pharaoh’s family and the officials in his court. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “his household” -6:22 k3se rc://*/ta/man/translate/figs-metonymy לְ⁠עֵינֵֽי⁠נוּ 1 Here, **eyes** represents seeing. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “and we saw all of this” +6:22 c7l2 rc://*/ta/man/translate/figs-metonymy בֵּית֖⁠וֹ 1 Here, **house** represents Pharaoh’s family and the officials in his court. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “his royal court” +6:22 k3se rc://*/ta/man/translate/figs-metonymy לְ⁠עֵינֵֽי⁠נוּ 1 Here, **eyes** represents the act of seeing. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “and we witnessed it” 6:23 gcst rc://*/ta/man/translate/figs-go וְ⁠אוֹתָ֖⁠נוּ הוֹצִ֣יא & הָבִ֣יא אֹתָ֔⁠נוּ 1 In a context such as this, your language might say “took” instead of **brought**. Alternate translation: “And he took us out … take us in” -6:23 s0p6 rc://*/ta/man/translate/grammar-connect-logic-goal לְמַ֨עַן֙ 1 Here, **in order to** marks the Israelites receiving the land as the goal or purpose of Yahweh bringing them out of Egypt. Use a connector in your language that makes it clear that this is the purpose. -6:23 atp7 rc://*/ta/man/translate/figs-ellipsis הָבִ֣יא אֹתָ֔⁠נוּ 1 Moses is leaving out some of the words that in many languages a sentence would need in order to be complete. The fact that Yahweh is bringing the Israelites into the land that he promised to them is implied by the next phrase. You could supply these words from later in the sentence if it would be clearer in your language. Alternate translation: “bring us in to the land” +6:23 s0p6 rc://*/ta/man/translate/grammar-connect-logic-goal לְמַ֨עַן֙ 1 Here, **in order to** marks what follows as the goal or purpose of what came before. Use a connector in your language that makes it clear that this is the purpose. +6:23 atp7 rc://*/ta/man/translate/figs-ellipsis הָבִ֣יא אֹתָ֔⁠נוּ 1 Moses is leaving out some of the words that in many languages a sentence would need in order to be complete. The fact that Yahweh is bringing the Israelites into the land is implied by the next phrase. You could supply these words from later in the sentence if it would be clearer in your language. Alternate translation: “bring us in to the land” 6:23 az6c rc://*/ta/man/translate/figs-ellipsis נִשְׁבַּ֖ע לַ⁠אֲבֹתֵֽי⁠נוּ 1 Moses is leaving out some of the words that in many languages a sentence would need in order to be complete. The fact that Yahweh will give the land to the living Israelites is implied by what Moses said earlier in this speech. You could supply these words from earlier in the passage if it would be clearer in your language. See how you translated this in [verse 18](../06/18.md).Alternate translation: “he swore to your fathers that he would give to you” 6:23 hbyj rc://*/ta/man/translate/figs-metaphor לַ⁠אֲבֹתֵֽי⁠נוּ 1 Moses is using the term **fathers** to mean “ancestors.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to our predecessors” -6:24 nhg8 rc://*/ta/man/translate/figs-explicit כָּל־הַ⁠יָּמִ֔ים 1 Here, **days** refers to a duration of time. If this would not be clear in your language, you could use a comparable expression for expressing the passing of time. Alternate translation: “forever” +6:24 nhg8 rc://*/ta/man/translate/figs-metaphor כָּל־הַ⁠יָּמִ֔ים 1 Here, **days** refers to a duration of time. If this would not be clear in your language, you could use a comparable expression for expressing the passing of time. Alternate translation: “forever” 6:24 fuv3 rc://*/ta/man/translate/figs-abstractnouns לְ⁠ט֥וֹב לָ֨⁠נוּ֙ 1 If your language does not use an abstract noun for the idea of **good**, you can express the same idea in another way, as modeled by the UST. Alternate translation: “so that we might prosper” -6:24-25 ye68 rc://*/ta/man/translate/grammar-connect-condition-hypothetical 0 Moses is suggesting that this is a hypothetical condition, that the Israelites will only receive these benefits if they obey Yahweh’s commandments. Use a natural form in your language for introducing a situation that could happen. It may be helpful to reword these verses so that the conditional statement is clear. Alternate translation: “If we keep doing all these commandments before the face of Yahweh our God, as he has commanded us, to fear Yahweh our God, then it will be for good to us, all of the days, to keep us alive as this day, and it will be righteousness to us” +6:24-25 ye68 rc://*/ta/man/translate/figs-hypo וַ⁠יְצַוֵּ֣⁠נוּ יְהוָ֗ה לַ⁠עֲשׂוֹת֙ אֶת־כָּל־הַ⁠חֻקִּ֣ים הָ⁠אֵ֔לֶּה לְ⁠יִרְאָ֖ה אֶת־יְהוָ֣ה אֱלֹהֵ֑י⁠נוּ לְ⁠ט֥וֹב לָ֨⁠נוּ֙ כָּל־הַ⁠יָּמִ֔ים לְ⁠חַיֹּתֵ֖⁠נוּ כְּ⁠הַ⁠יּ֥וֹם הַ⁠זֶּֽה & וּ⁠צְדָקָ֖ה תִּֽהְיֶה־לָּ֑⁠נוּ כִּֽי־נִשְׁמֹ֨ר לַ⁠עֲשׂ֜וֹת אֶת־כָּל־הַ⁠מִּצְוָ֣ה הַ⁠זֹּ֗את לִ⁠פְנֵ֛י יְהוָ֥ה אֱלֹהֵ֖י⁠נוּ כַּ⁠אֲשֶׁ֥ר צִוָּֽ⁠נוּ 1 Moses is suggesting that this is a hypothetical condition, that the Israelites will only receive these benefits if they obey Yahweh’s commandments. Use a natural form in your language for introducing a situation that could happen. It may be helpful to reword these verses so that the conditional statement is clear. Alternate translation: “If we keep doing all these commandments before the face of Yahweh our God, as he has commanded us, to fear Yahweh our God, then it will be for good to us, all of the days, to keep us alive as this day, and it will be righteousness to us” 6:25 kzjx rc://*/ta/man/translate/figs-abstractnouns וּ⁠צְדָקָ֖ה תִּֽהְיֶה־לָּ֑⁠נוּ 1 If your language does not use an abstract noun for the idea of **righteousness**, you could express the same idea in another way. Alternate translation: “And Yahweh will consider us as righteous” 6:25 p4b1 rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֛י 1 Here, **face** represents the presence of Yahweh. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “before” 7:intro y1wn 0 # Deuteronomy 7 General Notes\n\n## Outline\n- vv. 1-11: Moses reminds the Israelites that they belong to Yahweh because of their covenant with him.\n- vv. 12-26: Blessings for obedience\n\n## Special Concepts in This Chapter\n\n### “You must completely destroy them”\nThe people of Canaan were to be punished by Yahweh. Yahweh used Israel to punish these nations. If they were not completely destroyed, they would lead Israel into sin. Therefore, they were to be completely destroyed and be shown no mercy. (See: [[rc://*/tw/dict/bible/kt/sin]] and [[rc://*/tw/dict/bible/kt/mercy]])\n\n### Abrahamic Covenant\n\nThis chapter references parts of the covenant Yahweh made with Abraham. It also emphasizes Yahweh’s faithfulness to this covenant. (See: [[rc://*/tw/dict/bible/kt/covenant]] and [[rc://*/tw/dict/bible/kt/faithful]])\n\n\n## Other Potential Translation Difficulties in This Chapter\n\n\n### “You”\nEven though Moses is speaking to all the Israelites, **you** and **your** are singular in this chapter unless otherwise noted. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. (See: [[rc://*/ta/man/translate/figs-youcrowd]]) @@ -2877,4 +2876,4 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 34:9 g774 rc://*/ta/man/translate/figs-metaphor Joshua … was full of the spirit of wisdom 0 The writer speaks as if Joshua were a container and the spirit were a physical object that could be put into a container. Alternate translation: “Yahweh enabled Joshua … to be very wise” 34:9 yd83 rc://*/ta/man/translate/figs-explicit Moses had laid his hands on him 0 The full meaning of this statement can be made clear. Alternate translation: “Moses had laid his hands on him to set Joshua apart so Joshua would serve Yahweh” 34:10 t1l8 rc://*/ta/man/translate/figs-idiom Yahweh knew face to face 0 This is an idiom. It means Yahweh and Moses had a very close relationship. -34:12 mq8g in all the great 0 Alternate translation: “who did all the great” \ No newline at end of file +34:12 mq8g in all the great 0 Alternate translation: “who did all the great” From 531566bec7f1823327f2abdab25c6c2b8de8cd0d Mon Sep 17 00:00:00 2001 From: tracypreslar Date: Wed, 9 Aug 2023 21:47:44 +0000 Subject: [PATCH 054/127] Replace youplural with yousingular (#3454) Reviewed-on: https://git.door43.org/unfoldingWord/en_tn/pulls/3454 --- tn_DEU.tsv | 44 ++++++++++++++++++++++---------------------- 1 file changed, 22 insertions(+), 22 deletions(-) diff --git a/tn_DEU.tsv b/tn_DEU.tsv index 61902e0488..129f69decb 100644 --- a/tn_DEU.tsv +++ b/tn_DEU.tsv @@ -783,7 +783,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 6:20 zcy9 rc://*/ta/man/translate/figs-metaphor מָחָ֖ר 1 Here **tomorrow** means “in the future.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “someday” 6:20 k09w rc://*/ta/man/translate/writing-quotations לֵ⁠אמֹ֑ר 1 Here, the word **saying** introduces direct speech. Consider natural ways of doing that in your own language. 6:20 vrj8 rc://*/ta/man/translate/figs-infostructure מָ֣ה הָ⁠עֵדֹ֗ת וְ⁠הַֽ⁠חֻקִּים֙ וְ⁠הַ⁠מִּשְׁפָּטִ֔ים אֲשֶׁ֥ר צִוָּ֛ה יְהוָ֥ה אֱלֹהֵ֖י⁠נוּ אֶתְ⁠כֶֽם 1 Here, the question word translated as **What** means “why?”. If it would be more natural in your language, you could change the phrasing the. Alternate translation: “Why did Yahweh our God command you the testimonies and the statutes and the ordinances” -6:20 ff1e rc://*/ta/man/translate/figs-youplural אֶתְ⁠כֶֽם 1 The word **you** here is plural. The Israelite children are speaking about all the Israelites who heard the law, so use the plural form in your translation if your language marks that distinction. +6:20 ff1e rc://*/ta/man/translate/figs-yousingular אֶתְ⁠כֶֽם 1 The word **you** here is plural. The Israelite children are speaking about all the Israelites who heard the law, so use the plural form in your translation if your language marks that distinction. 6:21 vf64 rc://*/ta/man/translate/figs-quotesinquotes וְ⁠אָמַרְתָּ֣ לְ⁠בִנְ⁠ךָ֔ עֲבָדִ֛ים הָיִ֥ינוּ לְ⁠פַרְעֹ֖ה בְּ⁠מִצְרָ֑יִם וַ⁠יּוֹצִיאֵ֧⁠נוּ יְהוָ֛ה מִ⁠מִּצְרַ֖יִם בְּ⁠יָ֥ד חֲזָקָֽה 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “And you shall say to your son that you were slaves of Pharoah in Egypt, and that Yahweh brought you out from Egypt with a mighty hand” 6:21 p7c5 rc://*/ta/man/translate/translate-names לְ⁠בִנְ⁠ךָ֔ 1 Although the term **son** is masculine, Moses is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “to your child” 6:21 a6iz rc://*/ta/man/translate/figs-go וַ⁠יּוֹצִיאֵ֧⁠נוּ יְהוָ֛ה 1 In a context such as this, your language might say “took” instead of **brought**. Alternate translation: “And Yahweh took us out” @@ -821,16 +821,16 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 7:4 pmgv rc://*/ta/man/translate/grammar-collectivenouns בִּנְ⁠ךָ֙ 1 In this verse, the word **son** is singular in form, but it refers to all descendants of the Israelites. If it would be helpful in your language, you could say this plainly. Alternate translation: “your children” 7:4 rsx4 rc://*/ta/man/translate/figs-metonymy אַף 1 Here, **nose** represents anger. If it would be helpful in your language, you could use a body part from your language that is associated with anger or state the meaning plainly. Alternate translation: “the anger of” 7:4 v0pu rc://*/ta/man/translate/figs-metaphor וְ⁠חָרָ֤ה אַף־יְהוָה֙ בָּ⁠כֶ֔ם וְ⁠הִשְׁמִידְ⁠ךָ֖ מַהֵֽר 1 Moses is speaking as if Yahweh’s anger was a fire that could **burn** and **destroy**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “And Yahweh will be very angry with you, and he will destroy you quickly” -7:5 m2rl rc://*/ta/man/translate/figs-youplural תַעֲשׂוּ֙ & תִּתֹּ֔צוּ & תְּשַׁבֵּ֑רוּ & תְּגַדֵּע֔וּ⁠ן 1 The word **you** here is plural. Moses is speaking to all the Israelites, so use the plural form in your translation if your language marks that distinction. +7:5 m2rl rc://*/ta/man/translate/figs-yousingular תַעֲשׂוּ֙ & תִּתֹּ֔צוּ & תְּשַׁבֵּ֑רוּ & תְּגַדֵּע֔וּ⁠ן 1 The word **you** here is plural. Moses is speaking to all the Israelites, so use the plural form in your translation if your language marks that distinction. 7:5 u6w9 rc://*/ta/man/translate/figs-explicit וּ⁠מַצֵּבֹתָ֖⁠ם תְּשַׁבֵּ֑רוּ 1 The people groups in the land built stone **pillars** as symbols of their god Baal. You could include this information if that would be helpful to your readers. Alternate translation: “and smash their sacred stone pillars” 7:5 u2o4 rc://*/ta/man/translate/figs-explicit וַ⁠אֲשֵֽׁירֵ⁠הֶם֙ תְּגַדֵּע֔וּ⁠ן 1 The people groups in the land made wooden **poles** to worship their goddess **Asherah**. You could include this information if that would be helpful to your readers. Alternate translation: “and cut their wooden poles symbolizing the goddess Asherah to pieces” 7:6 bdz4 rc://*/ta/man/translate/grammar-connect-logic-result כִּ֣י 1 The word translated as **for** indicates that what follows is a reason for what came before. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation: “This is because” 7:6 uqx6 rc://*/ta/man/translate/figs-metonymy עַל־פְּנֵ֥י הָ⁠אֲדָמָֽה 1 Here, **face** represents the surface of the earth and everything that exists on it. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “are anywhere on the earth” -7:7 y5fb rc://*/ta/man/translate/figs-youplural מֵֽ⁠רֻבְּ⁠כֶ֞ם & בָּ⁠כֶ֖ם & בָּ⁠כֶ֑ם & אַתֶּ֥ם 1 The word **you** here is plural. Moses is speaking to all the Israelites, so use the plural form in your translation if your language marks that distinction. +7:7 y5fb rc://*/ta/man/translate/figs-yousingular מֵֽ⁠רֻבְּ⁠כֶ֞ם & בָּ⁠כֶ֖ם & בָּ⁠כֶ֑ם & אַתֶּ֥ם 1 The word **you** here is plural. Moses is speaking to all the Israelites, so use the plural form in your translation if your language marks that distinction. 7:7 if5m rc://*/ta/man/translate/grammar-connect-logic-contrast לֹ֣א & כִּֽי 1 Moses uses the words **not** and **for** here to indicate a strong contrast between a reason why Yahweh might choose a people group (if they are numerous) and the reality that Yahweh chose a people group for a different reason. In your translation, indicate this strong contrast in a way that is natural in your language. Alternate translation: “not for the reason … but rather,” 7:7 o06l rc://*/ta/man/translate/figs-hyperbole אַתֶּ֥ם הַ⁠מְעַ֖ט מִ⁠כָּל־הָ⁠עַמִּֽים 1 Moses says **fewest of all the peoples** here as an extreme statement for emphasis. The Israelites were most likely not the smallest people group, but Moses means that they were insignificant compared to other people groups. If it would be helpful in your language, you could use a different way to express the emphasis. Alternate translation: “you were insignificant compared to other people groups” 7:8 zl86 rc://*/ta/man/translate/grammar-connect-logic-result כִּי֩ 1 The word translated as **bor** indicates that what follows is a reason for what came before. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation: “because” -7:8 fd2o rc://*/ta/man/translate/figs-youplural אֶתְ⁠כֶ֗ם & לַ⁠אֲבֹ֣תֵי⁠כֶ֔ם & אֶתְ⁠כֶ֖ם & וַֽ⁠יִּפְדְּ⁠ךָ֙ 1 The pronouns **you** and **your** here are plural. Moses is speaking to all the Israelites, so use the plural form in your translation if your language marks that distinction. +7:8 fd2o rc://*/ta/man/translate/figs-yousingular אֶתְ⁠כֶ֗ם & לַ⁠אֲבֹ֣תֵי⁠כֶ֔ם & אֶתְ⁠כֶ֖ם & וַֽ⁠יִּפְדְּ⁠ךָ֙ 1 The pronouns **you** and **your** here are plural. Moses is speaking to all the Israelites, so use the plural form in your translation if your language marks that distinction. 7:8 l7na rc://*/ta/man/translate/figs-metaphor לַ⁠אֲבֹ֣תֵי⁠כֶ֔ם 1 Moses is using the term **fathers** to mean “ancestors.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to your predecessors” 7:8 j4hq rc://*/ta/man/translate/figs-metonymy בְּ⁠יָ֣ד חֲזָקָ֑ה & מִ⁠יַּ֖ד 1 \n\nHere, the word **hand** represents someone’s power. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “with mighty power … from the control of” 7:8 xtl5 rc://*/ta/man/translate/figs-metaphor מִ⁠בֵּ֣ית עֲבָדִ֔ים 1 Moses speaks of the nation of Egypt as if it were a **house** where people keep slaves. See how you translated this in [Exodus 13:3](Exo/13/03.md). If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “from the place where you were slaves” @@ -909,7 +909,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 7:26 eeub rc://*/ta/man/translate/figs-reduplication שַׁקֵּ֧ץ ׀ תְּשַׁקְּצֶ֛⁠נּוּ וְ⁠תַעֵ֥ב ׀ תְּֽתַעֲבֶ֖⁠נּוּ 1 The phrases **utterly detest** and **utterly abhor** translate verbs that are repeated for emphasis. If your language can repeat words for emphasis, it would be appropriate to use that construction here in your translation. 7:26 xs75 rc://*/ta/man/translate/grammar-connect-logic-result כִּי 1 The word translated as **for** indicates that what follows is a reason for what came before. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation: “because” 8:intro w4zj 0 # Deuteronomy 8 General Notes\n\n\n## Outline\n- vv. 1-10: Moses reminds the Israelites of Yahweh’s provision for them in the desert\n- vv. 11-20: Moses warns the Israelites to remember Yahweh\n\n\n## Structure\n\n\n\n## Special concepts in this chapter\n\n### Forgetting\n\nThis chapter recalls the great things that Yahweh has done for Israel and is about to do for them. This is so they do not forget him and they will continue to worship him. They must remember that Yahweh is the source of their blessings. (See: [[rc://*/tw/dict/bible/kt/bless]])\n\n\n## Other Possible Translation Issues in This Chapter\n\n### “You”\n\nEven though Moses is speaking to all the Israelites, you and your are singular in this chapter unless otherwise noted. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. (See: [[rc://*/ta/man/translate/figs-youcrowd]]) -8:1 zvt4 rc://*/ta/man/translate/figs-youplural תִּשְׁמְר֣וּ⁠ן & תִּֽחְי֜וּ⁠ן וּ⁠רְבִיתֶ֗ם וּ⁠בָאתֶם֙ וִֽ⁠ירִשְׁתֶּ֣ם & לַ⁠אֲבֹתֵי⁠כֶֽם 1 The words **you** and **your** here are plural. Moses is speaking to all the Israelites, so use the plural form in your translation if your language marks that distinction. +8:1 zvt4 rc://*/ta/man/translate/figs-yousingular תִּשְׁמְר֣וּ⁠ן & תִּֽחְי֜וּ⁠ן וּ⁠רְבִיתֶ֗ם וּ⁠בָאתֶם֙ וִֽ⁠ירִשְׁתֶּ֣ם & לַ⁠אֲבֹתֵי⁠כֶֽם 1 The words **you** and **your** here are plural. Moses is speaking to all the Israelites, so use the plural form in your translation if your language marks that distinction. 8:1 v0kt rc://*/ta/man/translate/figs-hendiadys תִּשְׁמְר֣וּ⁠ן לַ⁠עֲשׂ֑וֹת 1 The two words **keep** and **doing** express a single idea. The word **keep** describes the act of doing. If it would be more natural in your language, you could express this meaning in a different way. Alternate translation: “You shall faithfully do” 8:1 rbf2 rc://*/ta/man/translate/figs-declarative תִּשְׁמְר֣וּ⁠ן 1 See the [book introduction](../front/intro.md) for more infromation about translating **shall**. Alternate translation: “Keep” 8:1 s002 rc://*/ta/man/translate/grammar-connect-logic-result לְמַ֨עַן 1 Here, **so that** marks what follows as the goal or purpose of what comes before. Use a connector in your language that makes it clear that this is the purpose. @@ -973,9 +973,9 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 8:18 in9j rc://*/ta/man/translate/figs-explicit כַּ⁠יּ֥וֹם הַ⁠זֶּֽה 1 The implication is that, at the time that Moses is speaking to the Israelites, Yahweh is establishing his covenant. You could include this information if that would be helpful to your readers. Alternate translation: “as he is doing now” 8:19 w9hk rc://*/ta/man/translate/figs-reduplication שָׁכֹ֤חַ תִּשְׁכַּח֙ & אָבֹ֖ד תֹּאבֵדֽוּ⁠ן 1 Moses is repeating the verbs **forget** and **perish** in order to intensify the idea that it expresses. If your language can repeat words for intensification, it would be appropriate to do that here in your translation. If not, your language may have another way of expressing the emphasis. Alternate translation: “you indeed forget … you will indeed perish” 8:19 sdv6 rc://*/ta/man/translate/figs-metaphor וְ⁠הָֽלַכְתָּ֗ אַחֲרֵי֙ 1 Here, **walk after** means “worship.” Moses is speaking of worshipping idols as if people were physically walking behind idols to follow them. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and worship” -8:19 aakp rc://*/ta/man/translate/figs-youplural וַ⁠עֲבַדְתָּ֖⁠ם וְ⁠הִשְׁתַּחֲוִ֣יתָ & בָ⁠כֶם֙ & תֹּאבֵדֽוּ⁠ן 1 The words **you** here and in the verbs are plural. Moses is speaking to all the Israelites, so use the plural form in your translation if your language marks that distinction. +8:19 aakp rc://*/ta/man/translate/figs-yousingular וַ⁠עֲבַדְתָּ֖⁠ם וְ⁠הִשְׁתַּחֲוִ֣יתָ & בָ⁠כֶם֙ & תֹּאבֵדֽוּ⁠ן 1 The words **you** here and in the verbs are plural. Moses is speaking to all the Israelites, so use the plural form in your translation if your language marks that distinction. 8:19 rd16 rc://*/ta/man/translate/writing-oathformulas הַעִדֹ֤תִי בָ⁠כֶם֙ 1 The phrase **I testify against you** is an oath formula used as a strong warning. Use a natural way in your language to express a strong warning. Alternate translation: “I warn you” -8:20 d86j rc://*/ta/man/translate/figs-youplural מִ⁠פְּנֵי⁠כֶ֔ם & תֹאבֵד֑וּ⁠ן & תִשְׁמְע֔וּ⁠ן & אֱלֹהֵי⁠כֶֽם 1 The words **you** and **your** here are plural. Moses is speaking to all the Israelites, so use the plural form in your translation if your language marks that distinction. +8:20 d86j rc://*/ta/man/translate/figs-yousingular מִ⁠פְּנֵי⁠כֶ֔ם & תֹאבֵד֑וּ⁠ן & תִשְׁמְע֔וּ⁠ן & אֱלֹהֵי⁠כֶֽם 1 The words **you** and **your** here are plural. Moses is speaking to all the Israelites, so use the plural form in your translation if your language marks that distinction. 8:20 a8kh rc://*/ta/man/translate/figs-metonymy מִ⁠פְּנֵי⁠כֶ֔ם 1 Here, the word **faces** represents the presence of people. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “before you” 8:20 l9hm rc://*/ta/man/translate/figs-metaphor לֹ֣א תִשְׁמְע֔וּ⁠ן בְּ⁠ק֖וֹל 1 Here the word **listen** means to listen and obey. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “you would not obey the voice of” 8:20 l83x rc://*/ta/man/translate/figs-metonymy בְּ⁠ק֖וֹל 1 Here, **voice** represents the words that Yahweh spoke, which include his commands. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “to the words of” @@ -1024,13 +1024,13 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 9:8 rwk3 rc://*/ta/man/translate/figs-you הִקְצַפְתֶּ֖ם & בָּ⁠כֶ֖ם & אֶתְ⁠כֶֽם 1 The word **you** here is plural. Moses is speaking to all the Israelites, so use the plural form in your translation if your language marks that distinction. 9:9 l9d5 rc://*/ta/man/translate/figs-possession לוּחֹ֣ת הַ⁠בְּרִ֔ית 1 Here, Moses is using the possessive form to describe **the tablets** on which Yahweh wrote **the covenant**, specifically, the words of the Ten Commandments. If your language would not use the possessive form for this, you could use an equivalent expression to describe a tablet with writing on it. Alternate translation: “the tablets that had the words of the covenant on them” 9:9 sae8 rc://*/ta/man/translate/figs-idiom הַ⁠בְּרִ֔ית אֲשֶׁר־כָּרַ֥ת יְהוָ֖ה 1 To **cut** a **covenant** means to make a covenant. The phrase refers to ancient rituals around making covenants, which is illustrated in [Genesis 15](Gen/15/01.md). See the imagery and how you translated there. Alternate translation: “the covenant that Yahweh made” -9:9 bm04 rc://*/ta/man/translate/figs-youplural עִמָּ⁠כֶ֑ם 1 The word **you** here is plural. Moses is speaking to all the Israelites, so use the plural form in your translation if your language marks that distinction. +9:9 bm04 rc://*/ta/man/translate/figs-yousingular עִמָּ⁠כֶ֑ם 1 The word **you** here is plural. Moses is speaking to all the Israelites, so use the plural form in your translation if your language marks that distinction. 9:9 gpng rc://*/ta/man/translate/figs-distinguish לֶ֚חֶם לֹ֣א אָכַ֔לְתִּי וּ⁠מַ֖יִם לֹ֥א שָׁתִֽיתִי 1 This does not mean that there was no **bread** or **water** available for Moses. Moses means that he chose to go without food or water while he was on the mountain. Be sure that this distinction is clear in your translation. Alternate translation: “bread I chose not to eat and water I chose not to drink” 9:9 f7i3 rc://*/ta/man/translate/figs-metonymy לֶ֚חֶם 1 Here, **bread** represents all food. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “food” 9:10 e2t6 rc://*/ta/man/translate/figs-activepassive כְּתֻבִ֖ים בְּ⁠אֶצְבַּ֣ע אֱלֹהִ֑ים 1 If your language does not use the passive form **written**, you could state this in active form or in another way that is natural in your language. Alternate translation: “on which the finger of God wrote” 9:10 ozko rc://*/ta/man/translate/figs-explicit כְּתֻבִ֖ים בְּ⁠אֶצְבַּ֣ע אֱלֹהִ֑ים 1 The implication is that God wrote on the stone, not Moses. You could include this information if that would be helpful to your readers. Alternate translation: “written by the finger of God himself” 9:10 hv86 rc://*/ta/man/translate/figs-explicit כְּֽ⁠כָל־הַ⁠דְּבָרִ֡ים אֲשֶׁ֣ר דִּבֶּר֩ יְהוָ֨ה עִמָּ⁠כֶ֥ם בָּ⁠הָ֛ר מִ⁠תּ֥וֹךְ הָ⁠אֵ֖שׁ בְּ⁠י֥וֹם הַ⁠קָּהָֽל 1 This refers to the events of [Exodus 19](Exo/19/01.md), when the Israelites gather at the base of Mount Sinai while Moses goes to the top. There, Yahweh tells Moses all the commandments from a fire at the top of Mount Sinai. -9:10 cq6h rc://*/ta/man/translate/figs-youplural עִמָּ⁠כֶ֥ם 1 The word **you** here is plural. Moses is speaking to all the Israelites, so use the plural form in your translation if your language marks that distinction. +9:10 cq6h rc://*/ta/man/translate/figs-yousingular עִמָּ⁠כֶ֥ם 1 The word **you** here is plural. Moses is speaking to all the Israelites, so use the plural form in your translation if your language marks that distinction. 9:11 a75b rc://*/ta/man/translate/writing-newevent וַ⁠יְהִ֗י 1 Moses is using the word translated **And it happened** to introduce a new event in the story. Use a word, phrase, or other method in your language that is natural for introducing a new event. Alternate translation: “Then” 9:11 je7x rc://*/ta/man/translate/figs-possession לֻח֥וֹת הַ⁠בְּרִֽית 1 Here, Moses is using the possessive form to describe **the tablets** on which Yahweh wrote **the covenant**, specifically, the words of the Ten Commandments. If your language would not use the possessive form for this, you could use an equivalent expression to describe a tablet with writing on it. Alternate translation: “the tablets that had the words of the covenant on them” 9:12 h3vr rc://*/ta/man/translate/figs-explicit מִ⁠זֶּ֔ה 1 This refers to the top of Mount Sinai, where Yahweh told Moses his commandments. You could include this information if that would be helpful to your readers. Alternate translation: “from the top of this mountain” @@ -1053,10 +1053,10 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 9:15 ex8r rc://*/ta/man/translate/figs-possession לֻחֹ֣ת הַ⁠בְּרִ֔ית 1 Here, Moses is using the possessive form to describe **the tablets** on which Yahweh wrote **the covenant**, specifically, the words of the Ten Commandments. If your language would not use the possessive form for this, you could use an equivalent expression to describe a tablet with writing on it. Alternate translation: “the tablets that had the words of the covenant on them” 9:15 lyj0 rc://*/ta/man/translate/figs-explicitinfo שְׁתֵּ֥י יָדָֽ⁠י 1 The expression **two hands** contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. Alternate translation: “my hands” 9:16 j8rb rc://*/ta/man/translate/figs-metaphor וְ⁠הִנֵּ֤ה 1 Moses is using the term **behold** to emphasize his shock at seeing the Israelites’ sin. Your language may have a comparable expression that you could use in your translation. Alternate translation: “” -9:16 g65g rc://*/ta/man/translate/figs-youplural חֲטָאתֶם֙ & אֱלֹֽהֵי⁠כֶ֔ם עֲשִׂיתֶ֣ם לָ⁠כֶ֔ם & סַרְתֶּ֣ם & אֶתְ⁠כֶֽם 1 The pronouns **you** and **your** here are plural. Moses is speaking to all the Israelites, so use the plural form in your translation if your language marks that distinction. +9:16 g65g rc://*/ta/man/translate/figs-yousingular חֲטָאתֶם֙ & אֱלֹֽהֵי⁠כֶ֔ם עֲשִׂיתֶ֣ם לָ⁠כֶ֔ם & סַרְתֶּ֣ם & אֶתְ⁠כֶֽם 1 The pronouns **you** and **your** here are plural. Moses is speaking to all the Israelites, so use the plural form in your translation if your language marks that distinction. 9:16 eok0 rc://*/ta/man/translate/figs-metaphor סַרְתֶּ֣ם מַהֵ֔ר מִן־הַ⁠דֶּ֕רֶךְ אֲשֶׁר־צִוָּ֥ה יְהוָ֖ה אֶתְ⁠כֶֽם 1 Here Yahweh is speaking of obedience as if it was a **path** that one walks on. He speaks of disobedience as turning aside from that **path**. If it would be helpful in your language, you could state the meaning plainly. See how you translated this in [verse 12](../09/12.md). Alternate translation: “You have quickly disobeyed what Yahweh commanded you” 9:17 fr0u rc://*/ta/man/translate/figs-explicitinfo וָֽ⁠אַשְׁלִכֵ֔⁠ם מֵ⁠עַ֖ל שְׁתֵּ֣י יָדָ֑⁠י 1 The expression **threw them out of my two hands** contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. Alternate translation: “and threw them” -9:17 af08 rc://*/ta/man/translate/figs-youplural לְ⁠עֵינֵי⁠כֶֽם 1 The word **your** here is plural. Moses is speaking to all the Israelites, so use the plural form in your translation if your language marks that distinction. +9:17 af08 rc://*/ta/man/translate/figs-yousingular לְ⁠עֵינֵי⁠כֶֽם 1 The word **your** here is plural. Moses is speaking to all the Israelites, so use the plural form in your translation if your language marks that distinction. 9:17 tplx rc://*/ta/man/translate/figs-metonymy לְ⁠עֵינֵי⁠כֶֽם 1 Here, **eyes** represent the act of seeing. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “as you watched” 9:18 t6ya rc://*/ta/man/translate/translate-symaction וָֽ⁠אֶתְנַפַּל֩ לִ⁠פְנֵ֨י יְהוָ֜ה 1 Here, **prostrated** refers to the act of bowing on the ground and laying prone before an honored person. This is a symbolic action to worship and show submission. If this would not be clear to your readers, you could explain the significance of this action in the text or in a footnote. Alternate translation: “And I prostrated myself in worship of Yahweh” 9:18 xf6d rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֨י 1 Here, **face** represents the presence of someone. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “in the presence of” @@ -1071,32 +1071,32 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 9:19 qh16 rc://*/ta/man/translate/figs-metonymy הָ⁠אַף֙ 1 Here, **nose** represents anger. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “the anger” 9:19 w1oh rc://*/ta/man/translate/figs-metonymy וְ⁠הַ֣⁠חֵמָ֔ה 1 Here, **heat** refers to extreme anger, which causes the angry person’s body to become hot. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “the rage” 9:19 ivdv rc://*/ta/man/translate/figs-explicit קָצַ֧ף יְהוָ֛ה עֲלֵי⁠כֶ֖ם לְ⁠הַשְׁמִ֣יד אֶתְ⁠כֶ֑ם 1 The implication is that Yahweh was so **angry** with the Israelites that he wanted **to destroy** them. You could include this information if that would be helpful to your readers. Alternate translation: “Yahweh was angry against you enough to destroy you” -9:19 d212 rc://*/ta/man/translate/figs-youplural עֲלֵי⁠כֶ֖ם & אֶתְ⁠כֶ֑ם 1 The word **you** here is plural. Moses is speaking to all the Israelites, so use the plural form in your translation if your language marks that distinction. +9:19 d212 rc://*/ta/man/translate/figs-yousingular עֲלֵי⁠כֶ֖ם & אֶתְ⁠כֶ֑ם 1 The word **you** here is plural. Moses is speaking to all the Israelites, so use the plural form in your translation if your language marks that distinction. 9:19 fxku rc://*/ta/man/translate/figs-explicit וַ⁠יִּשְׁמַ֤ע יְהוָה֙ אֵלַ֔⁠י 1 The implication is that Moses asked Yahweh not to destroy the Israelites, then **Yahweh listened**. You could include this information if that would be helpful to your readers. Alternate translation: “And Yahweh listened to me when I asked him to have mercy on you” 9:19 f6y6 rc://*/ta/man/translate/figs-explicit גַּ֖ם בַּ⁠פַּ֥עַם הַ⁠הִֽוא 1 This refers back to [5:23-28](../05/23.md), when Moses asked Yahweh if the Israelites could stay at the base of the mountain because they were afraid that they would die in the presence of Yahweh. You could include this information if that would be helpful to your readers. Alternate translation: “as he listened to me when you asked me to speak to Yahweh on your behalf” 9:20 hevs rc://*/ta/man/translate/figs-explicit וּֽ⁠בְ⁠אַהֲרֹ֗ן הִתְאַנַּ֧ף יְהוָ֛ה מְאֹ֖ד לְ⁠הַשְׁמִיד֑⁠וֹ 1 The implication is that Yahweh was so **angry** with the Aaron for making the cast image calf that he wanted **to destroy** him. You could include this information if that would be helpful to your readers. Alternate translation: “And Yahweh was very angry against Aaron, enough to destroy him” 9:20 siem rc://*/ta/man/translate/figs-explicit וָֽ⁠אֶתְפַּלֵּ֛ל גַּם־בְּעַ֥ד אַהֲרֹ֖ן בָּ⁠עֵ֥ת הַ⁠הִֽוא 1 The implication is that Yahweh also listened to Moses’ prayer on behalf of Aaron. You could include this information if that would be helpful to your readers. Alternate translation: “And I interceded also for the sake of Aaron at that time and Yahweh listened to me” -9:21 n7ea rc://*/ta/man/translate/figs-youplural חַטַּאתְ⁠כֶ֞ם & עֲשִׂיתֶ֣ם 1 The pronouns **you** and **your** here are plural. Moses is speaking to all the Israelites, so use the plural form in your translation if your language marks that distinction. +9:21 n7ea rc://*/ta/man/translate/figs-yousingular חַטַּאתְ⁠כֶ֞ם & עֲשִׂיתֶ֣ם 1 The pronouns **you** and **your** here are plural. Moses is speaking to all the Israelites, so use the plural form in your translation if your language marks that distinction. 9:21 q095 rc://*/ta/man/translate/figs-possession חַטַּאתְ⁠כֶ֞ם 1 Here, Moses is using the possessive form to describe a **sin** that the Israelites had done by making the cast-image calf. If your language would not use the possessive form for this, you could use a comparable expression to describe the sin of the cast-image calf. Alternate translation: “your sinful creation” 9:22 n8jq rc://*/ta/man/translate/translate-names וּ⁠בְ⁠תַבְעֵרָה֙ וּ⁠בְ⁠מַסָּ֔ה וּ⁠בְ⁠קִבְרֹ֖ת הַֽתַּאֲוָ֑ה 1 **Taberah**, **Massah**, and **Kibroth Hattaavaare** are names of places that the Israelites traveled through in the wilderness. 9:22 yl7q rc://*/ta/man/translate/figs-explicit וּ⁠בְ⁠תַבְעֵרָה֙ 1 This refers to [Numbers 11:1-3](Num/11/01.md), when the Israelites complained. Yahweh caused fire to burn on some parts of the camp because the Israelites were ungrateful. You could include this information if that would be helpful to your readers. Alternate translation: “And at Taberah, when you complained,” 9:22 yrsh rc://*/ta/man/translate/figs-explicit וּ⁠בְ⁠מַסָּ֔ה 1 This refers to the events of [Exodus 17:1-7](Exo/17/01.md), when the Israelites complained that Yahweh wanted to kill them because they had no water. In the end, Yahweh provided water for the Israelites to drink. You could include this information if that would be helpful to your readers. Alternate translation: “and at Massah, where you complained of thirst,” 9:22 wesu rc://*/ta/man/translate/figs-explicit וּ⁠בְ⁠קִבְרֹ֖ת הַֽתַּאֲוָ֑ה 1 This refers to the events of [Numbers 11:1-34](Num/11/01.md), when the Israelites complained that they were tired of eating Manna and that they preferred the food in Egypt. As a result, Yahweh sent quail to feed the Israelites. Yahweh punished the ungrateful Israelites by sending a plague that killed some of the Israelites. You could include this information if that would be helpful to your readers. Alternate translation: “and at Kibroth Hattaavah, where you complained about the manna” -9:22 tdds rc://*/ta/man/translate/figs-youplural הֱיִיתֶ֖ם 1 The word **you** here is plural. Moses is speaking to all the Israelites, so use the plural form in your translation if your language marks that distinction. +9:22 tdds rc://*/ta/man/translate/figs-yousingular הֱיִיתֶ֖ם 1 The word **you** here is plural. Moses is speaking to all the Israelites, so use the plural form in your translation if your language marks that distinction. 9:23 uc1w rc://*/ta/man/translate/figs-explicit וּ⁠בִ⁠שְׁלֹ֨חַ יְהוָ֜ה אֶתְ⁠כֶ֗ם מִ⁠קָּדֵ֤שׁ בַּרְנֵ֨עַ֙ לֵ⁠אמֹ֔ר עֲלוּ֙ וּ⁠רְשׁ֣וּ אֶת־הָ⁠אָ֔רֶץ אֲשֶׁ֥ר נָתַ֖תִּי לָ⁠כֶ֑ם וַ⁠תַּמְר֗וּ אֶת־פִּ֤י יְהוָה֙ אֱלֹ֣הֵי⁠כֶ֔ם וְ⁠לֹ֤א הֶֽאֱמַנְתֶּם֙ ל֔⁠וֹ וְ⁠לֹ֥א שְׁמַעְתֶּ֖ם בְּ⁠קֹלֽ⁠וֹ 1 Moses discusses these events in [1:19-26](../01/19.md). See how you translated this event there. -9:23 hgwo rc://*/ta/man/translate/figs-youplural אֶתְ⁠כֶ֗ם & עֲלוּ֙ וּ⁠רְשׁ֣וּ & לָ⁠כֶ֑ם & אֱלֹ֣הֵי⁠כֶ֔ם וְ⁠לֹ֤א הֶֽאֱמַנְתֶּם֙ ל֔⁠וֹ וְ⁠לֹ֥א שְׁמַעְתֶּ֖ם 1 The words **you**, **your**, and the command forms here are plural. Moses is speaking to all the Israelites, so use the plural form in your translation if your language marks that distinction. +9:23 hgwo rc://*/ta/man/translate/figs-yousingular אֶתְ⁠כֶ֗ם & עֲלוּ֙ וּ⁠רְשׁ֣וּ & לָ⁠כֶ֑ם & אֱלֹ֣הֵי⁠כֶ֔ם וְ⁠לֹ֤א הֶֽאֱמַנְתֶּם֙ ל֔⁠וֹ וְ⁠לֹ֥א שְׁמַעְתֶּ֖ם 1 The words **you**, **your**, and the command forms here are plural. Moses is speaking to all the Israelites, so use the plural form in your translation if your language marks that distinction. 9:23 bap1 rc://*/ta/man/translate/writing-quotations לֵ⁠אמֹ֔ר 1 Here, the word **saying** introduces direct speech. Consider natural ways of doing that in your own language. 9:23 xz23 rc://*/ta/man/translate/figs-explicit עֲלוּ֙ 1 The Israelites were camping in a valley, and had to **Go up** in order to enter the land. You could include this information if that would be helpful to your readers. Alternate translation: “Go up from the valley” 9:23 dxq9 rc://*/ta/man/translate/figs-metonymy פִּ֤י 1 Here, **mouth** refers to Yahweh’s commands and what he says to do. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “the command of” 9:23 tbr7 rc://*/ta/man/translate/grammar-connect-logic-result וְ⁠לֹ֤א הֶֽאֱמַנְתֶּם֙ ל֔⁠וֹ 1 The Israelites disobeyed Yahweh because they did not believe that Yahweh would fulfill his promise to give them the land. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation: “because you did not believe him” 9:23 ll0o rc://*/ta/man/translate/figs-metaphor וְ⁠לֹ֥א שְׁמַעְתֶּ֖ם 1 Here the word **listen** means to listen and obey. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and you did not obey” 9:23 bfb9 rc://*/ta/man/translate/figs-metonymy בְּ⁠קֹלֽ⁠וֹ 1 Here, **voice** represents the words Yahweh spoke, including his commandments. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “to what he said” -9:24 r243 rc://*/ta/man/translate/figs-youplural הֱיִיתֶ֖ם & אֶתְ⁠כֶֽם 1 The word **you** here is plural. Moses is speaking to all the Israelites, so use the plural form in your translation if your language marks that distinction. +9:24 r243 rc://*/ta/man/translate/figs-yousingular הֱיִיתֶ֖ם & אֶתְ⁠כֶֽם 1 The word **you** here is plural. Moses is speaking to all the Israelites, so use the plural form in your translation if your language marks that distinction. 9:25 u8pe rc://*/ta/man/translate/grammar-connect-words-phrases וָֽ⁠אֶתְנַפַּ֞ל לִ⁠פְנֵ֣י יְהוָ֗ה אֵ֣ת אַרְבָּעִ֥ים הַ⁠יּ֛וֹם וְ⁠אֶת־אַרְבָּעִ֥ים הַ⁠לַּ֖יְלָה אֲשֶׁ֣ר הִתְנַפָּ֑לְתִּי כִּֽי־אָמַ֥ר יְהוָ֖ה לְ⁠הַשְׁמִ֥יד אֶתְ⁠כֶֽם 1 In this verse, Moses repeats what he said in [verse 18](../09/18.md) and continues his speech. If the connection between this statement and the previous one is not clear, you may want to use a connecting word to show how this statement relates to what came before it. Use a natural form in your language for connecting this statement to the previous one. Alternate translation: “And, again I tell you that I fell on my knees before the face of Yahweh 40 days and 40 nights, and I prostrated myself because Yahweh had said to destroy you” 9:25 fq4v rc://*/ta/man/translate/translate-symaction וָֽ⁠אֶתְנַפַּ֞ל & הִתְנַפָּ֑לְתִּי 1 Here, **prostrated** refers to the act of bowing on the ground and laying prone before an honored person. This is a symbolic action to worship and show submission. If this would not be clear to your readers, you could explain the significance of this action in the text or in a footnote. See how you translated this in [verse 18](../09/18.md). Alternate translation: “And I prostrated myself in worship of Yahweh” 9:25 tka1 rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֣י 1 Here, **face** represents the presence of someone. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “in the presence of” 9:25 o1tl rc://*/ta/man/translate/figs-explicit כִּֽי־אָמַ֥ר יְהוָ֖ה לְ⁠הַשְׁמִ֥יד אֶתְ⁠כֶֽם 1 The implication is that Yahweh said that he intended to destroy the Israelites. You could include this information if that would be helpful to your readers. Alternate translation: “because Yahweh intended to destroy you” -9:25 kk9q rc://*/ta/man/translate/figs-youplural אֶתְ⁠כֶֽם 1 The word **you** here is plural. Moses is speaking to all the Israelites, so use the plural form in your translation if your language marks that distinction. +9:25 kk9q rc://*/ta/man/translate/figs-yousingular אֶתְ⁠כֶֽם 1 The word **you** here is plural. Moses is speaking to all the Israelites, so use the plural form in your translation if your language marks that distinction. 9:26 ki6v rc://*/ta/man/translate/figs-doublet עַמְּ⁠ךָ֙ וְ⁠נַחֲלָ֣תְ⁠ךָ֔ 1 The terms **your people** and **your inheritance** mean similar things. Moses is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “your own people” 9:26 mct6 rc://*/ta/man/translate/figs-metonymy בְּ⁠גָדְלֶ֑⁠ךָ 1 Here, **greatness** represents Yahweh’s power and all the miracles he performed when he brought the Israelites out of Egypt. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “through your great might” 9:26 ifw2 rc://*/ta/man/translate/figs-metonymy בְּ⁠יָ֥ד חֲזָקָֽה 1 Here, hand represents Yahweh’s power and actions. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “with mighty power” @@ -1165,15 +1165,15 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 10:14 kf71 rc://*/ta/man/translate/figs-metaphor הֵ֚ן 1 Moses is using the term **behold** to focus the Israelites’ attention on what he is about to say. Your language may have a comparable expression that you could use in your translation. Alternate translation: “Be aware of this” 10:14 ifm9 rc://*/ta/man/translate/figs-possession הַ⁠שָּׁמַ֖יִם וּ⁠שְׁמֵ֣י הַ⁠שָּׁמָ֑יִם 1 The possessive form is being used here to include all parts of the heavens, even the highest part. If it would be helpful in your language, you could use another form to indicate this height. Alternate translation: “all of the heavens, even to the highest part of heaven” 10:15 swp3 rc://*/ta/man/translate/grammar-connect-logic-contrast רַ֧ק 1 Moses uses the word **Only** here to indicate a strong contrast between Yahweh’s authority over the universe and his love for the Israelites. In your translation, indicate this strong contrast in a way that is natural in your language. Alternate translation: “But, in spite of everything,” -10:15 jsmt rc://*/ta/man/translate/figs-youplural בָּ⁠כֶ֛ם 1 The word **you** here is plural. Moses is speaking to all the Israelites, so use the plural form in your translation if your language marks that distinction. +10:15 jsmt rc://*/ta/man/translate/figs-yousingular בָּ⁠כֶ֛ם 1 The word **you** here is plural. Moses is speaking to all the Israelites, so use the plural form in your translation if your language marks that distinction. 10:15 i4q6 rc://*/ta/man/translate/figs-idiom בְּ⁠זַרְעָ֣⁠ם 1 \t\r\n\r\nHere, seed means “offspring.” If it would be helpful in your language, you could use a comparable expression or state the meaning plainly. Alternate translation: “their offspring” 10:15 yl3e rc://*/ta/man/translate/figs-explicit כַּ⁠יּ֥וֹם הַ⁠זֶּה 1 Moses means that, at the time of this speech to the Israelites, they are still Yahweh’s chosen people. You could include this information if it would be helpful for your readers. Alternate translation: “as you are his chosen people this day” 10:16 f72x rc://*/ta/man/translate/figs-metaphor וּ⁠מַלְתֶּ֕ם אֵ֖ת עָרְלַ֣ת לְבַבְ⁠כֶ֑ם 1 Here Moses is speaking of physical circumcision as if it was spiritual circumcision. Moses means that the Israelites should remove sin from their lives and obey Yahweh. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “And you shall obey Yahweh” -10:16 u7kb rc://*/ta/man/translate/figs-youplural וּ⁠מַלְתֶּ֕ם & וְ⁠עָ֨רְפְּ⁠כֶ֔ם & לֹ֥א תַקְשׁ֖וּ 1 The words **you** and **your** here are plural. Moses is speaking to all the Israelites, so use the plural form in your translation if your language marks that distinction. +10:16 u7kb rc://*/ta/man/translate/figs-yousingular וּ⁠מַלְתֶּ֕ם & וְ⁠עָ֨רְפְּ⁠כֶ֔ם & לֹ֥א תַקְשׁ֖וּ 1 The words **you** and **your** here are plural. Moses is speaking to all the Israelites, so use the plural form in your translation if your language marks that distinction. 10:16 rq4g rc://*/ta/man/translate/figs-declarative וּ⁠מַלְתֶּ֕ם 1 See the [book introduction](../front/intro.md) for more infromation about translating **shall**. Alternate translation: “And circumcise” 10:16 caiu rc://*/ta/man/translate/figs-idiom וְ⁠עָ֨רְפְּ⁠כֶ֔ם לֹ֥א תַקְשׁ֖וּ 1 Here, to **harden your neck** is an idiom that means “be stubborn” and “be rebellious.” The image comes from an animal that does not want to go the way his master is trying to direct him. If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “and do not be hard-hearted” or “and do not be rebellious” 10:17 tbk1 rc://*/ta/man/translate/grammar-connect-logic-result כִּ֚י 1 The word translated as **For** indicates that what follows is a reason for what came before. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation: “Do these things because” -10:17 t6lp rc://*/ta/man/translate/figs-youplural אֱלֹֽהֵי⁠כֶ֔ם 1 The word **your** here is plural. Moses is speaking to all the Israelites, so use the plural form in your translation if your language marks that distinction. +10:17 t6lp rc://*/ta/man/translate/figs-yousingular אֱלֹֽהֵי⁠כֶ֔ם 1 The word **your** here is plural. Moses is speaking to all the Israelites, so use the plural form in your translation if your language marks that distinction. 10:17 d6f4 rc://*/ta/man/translate/figs-distinguish אֱלֹהֵ֣י הָֽ⁠אֱלֹהִ֔ים 1 This does not mean that other gods worship Yahweh, which would imply that other gods exist. Moses means that Yahweh is the one true God. Be sure that this distinction is clear in your translation. Alternate translation: “the one true God” 10:17 m7kg rc://*/ta/man/translate/figs-doublet הָ⁠אֵ֨ל הַ⁠גָּדֹ֤ל הַ⁠גִּבֹּר֙ 1 The terms **great** and **mighty** mean similar things. Moses is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “the very mighty God” 10:17 grna rc://*/ta/man/translate/figs-idiom לֹא־יִשָּׂ֣א פָנִ֔ים 1 Here, **lift up a face** is an idiom that means “be partial to someone.” If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “does not play favorites” or “judges everyone fairly” @@ -1181,7 +1181,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 10:18 rsq9 rc://*/ta/man/translate/figs-distinguish עֹשֶׂ֛ה מִשְׁפַּ֥ט יָת֖וֹם וְ⁠אַלְמָנָ֑ה וְ⁠אֹהֵ֣ב גֵּ֔ר 1 This does not mean that Yahweh shows partiality towards the fatherless, widow, or foreigner. This means that Yahweh makes sure that everyone is treated fairly. Be sure that this distinction is clear in your translation. Alternate translation: “He makes a fair judgment for the fatherless and widow, and he loves a foreigner” 10:18 em76 rc://*/ta/man/translate/grammar-collectivenouns יָת֖וֹם וְ⁠אַלְמָנָ֑ה וְ⁠אֹהֵ֣ב גֵּ֔ר לָ֥⁠תֶת ל֖⁠וֹ 1 The words **fatherless, widow**, and **foreigner** represent everyone in those groups in general, not one particular fatherless person, widow, or foreigner. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “for anyone who is fatherless or a widow, and he loves all foreigners, giving to them” 10:18 fjrx rc://*/ta/man/translate/figs-synecdoche לֶ֥חֶם 1 Here, **bread** represents all food. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “food” -10:19 fuc1 rc://*/ta/man/translate/figs-youplural וַ⁠אֲהַבְתֶּ֖ם & הֱיִיתֶ֖ם 1 The word **you** here is plural. Moses is speaking to all the Israelites, so use the plural form in your translation if your language marks that distinction. +10:19 fuc1 rc://*/ta/man/translate/figs-yousingular וַ⁠אֲהַבְתֶּ֖ם & הֱיִיתֶ֖ם 1 The word **you** here is plural. Moses is speaking to all the Israelites, so use the plural form in your translation if your language marks that distinction. 10:19 tr94 rc://*/ta/man/translate/figs-genericnoun הַ⁠גֵּ֑ר 1 The word **foreigner** represents all foreigners in general, not one particular foreigner. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “any foreigners” 10:19 luze rc://*/ta/man/translate/translate-names כִּֽי 1 The word translated as **For** indicates that what follows is a reason for what came before. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation: “because” 10:20 rd6z rc://*/ta/man/translate/figs-infostructure אֶת־יְהוָ֧ה אֱלֹהֶ֛י⁠ךָ תִּירָ֖א אֹת֣⁠וֹ תַעֲבֹ֑ד וּ⁠ב֣⁠וֹ תִדְבָּ֔ק וּ⁠בִ⁠שְׁמ֖⁠וֹ תִּשָּׁבֵֽעַ 1 If it would be more natural in your language, you could change the phrasing to emphasize that the Israelites should worship only Yahweh. See how you translated a similar verse in [6:13](../06/13.md). Alternate translation: “It is Yahweh your God and no one else whom you shall fear; it is he alone whom you shall worship, and it is to him whom you shall cling, and it is by his name only that you shall swear” @@ -1197,7 +1197,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 10:22 fl9x rc://*/ta/man/translate/figs-metonymy נֶ֔פֶשׁ 1 Here, **souls** represents a human life. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “people” 10:22 mbn0 rc://*/ta/man/translate/grammar-connect-logic-contrast וְ⁠עַתָּ֗ה 1 Moses uses the word **now** here to indicate a strong contrast between how many Israelites there were when the Israelites first went to Egypt and how many Israelites there are at the time of this speech. In your translation, indicate this strong contrast in a way that is natural in your language. Alternate translation: “And now, in contrast” 10:22 hh5t rc://*/ta/man/translate/figs-simile כְּ⁠כוֹכְבֵ֥י הַ⁠שָּׁמַ֖יִם לָ⁠רֹֽב 1 Moses says **like the stars of the heavens in number** here as a generalization for emphasis. He means that Yahweh has blessed the Israelites so they had many children and increased in population. If it would be helpful in your language, you could use a different way to express the emphasis. Alternate translation: “almost as numerous as the stars of heaven” -11:intro ifg3 0 # Deuteronomy 11 General Notes\n\n## Structure and formatting\n\n### Deuteronomy 11 Outline\n- vv. 1-7: Moses wants the Israelites to obey Yahweh because of his miracles\n- vv. 8-15: Blessings for obedience\n- vv. 16-17: Warnings for disobedience\n- vv. 18-25: The importance of Yahweh’s words\n- vv. 26-32: Instructions on the blessings and curses\n\n## Special Concepts in This Chapter\n\n### Placing Yahweh’s Words on One’s Arms, Forehead, and Doorposts\n[Verses 18-20](../11/18.md) command the Israelites to always remember Yahweh’s words. There are different understandings of these commands. Some Jewish traditions interpret these verses as meaning that the Israelites should physically write copies of the law. Others believe that the command is to memorize and cherish the law. Translators should be careful to translate the passage as it is, without implying one interpration or the other in their translation.\n\n## Other Possible Translation Difficulties in This Chapter\n\n### “You”\n\nUnless otherwise noted, all instances of “you” and “your” are plural in this chapter because Moses is speaking to all the Israelites. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation.(See: [[rc://*/ta/man/translate/figs-youplural]]) +11:intro ifg3 0 # Deuteronomy 11 General Notes\n\n## Structure and formatting\n\n### Deuteronomy 11 Outline\n- vv. 1-7: Moses wants the Israelites to obey Yahweh because of his miracles\n- vv. 8-15: Blessings for obedience\n- vv. 16-17: Warnings for disobedience\n- vv. 18-25: The importance of Yahweh’s words\n- vv. 26-32: Instructions on the blessings and curses\n\n## Special Concepts in This Chapter\n\n### Placing Yahweh’s Words on One’s Arms, Forehead, and Doorposts\n[Verses 18-20](../11/18.md) command the Israelites to always remember Yahweh’s words. There are different understandings of these commands. Some Jewish traditions interpret these verses as meaning that the Israelites should physically write copies of the law. Others believe that the command is to memorize and cherish the law. Translators should be careful to translate the passage as it is, without implying one interpration or the other in their translation.\n\n## Other Possible Translation Difficulties in This Chapter\n\n### “You”\n\nUnless otherwise noted, all instances of “you” and “your” are plural in this chapter because Moses is speaking to all the Israelites. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation.(See: [[rc://*/ta/man/translate/figs-yousingular]]) 11:1 wvr1 rc://*/ta/man/translate/figs-youcrowd וְ⁠אָ֣הַבְתָּ֔ & אֱלֹהֶ֑י⁠ךָ וְ⁠שָׁמַרְתָּ֣ 1 Even though Moses is speaking to all the Israelites, **you** and **your** are singular in this verse. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. 11:1 e1ef rc://*/ta/man/translate/figs-declarative וְ⁠אָ֣הַבְתָּ֔ & וְ⁠שָׁמַרְתָּ֣ 1 See the [book introduction](../front/intro.md) for more infromation about translating **shall**. Alternate translation: “And love … and keep” 11:1 l1p6 rc://*/ta/man/translate/figs-explicit מִשְׁמַרְתּ֗⁠וֹ 1 The implication is that Yahweh wants the Israelites to carry out the obligations that Yahweh has commanded them to do. You could include this information if that would be helpful to your readers. Alternate translation: “the obligations that he gave you” From f6b5ecae75e23f343a05dd443aa2de773b11e5c4 Mon Sep 17 00:00:00 2001 From: avaldizan Date: Wed, 9 Aug 2023 22:36:25 +0000 Subject: [PATCH 055/127] Merge avaldizan-tc-create-1 into master by avaldizan (#3427) --- tn_PRO.tsv | 244 ++++++++++++++++++++++++++++++++++++----------------- 1 file changed, 167 insertions(+), 77 deletions(-) diff --git a/tn_PRO.tsv b/tn_PRO.tsv index 9f3a8daf6d..c6f2a00a9a 100644 --- a/tn_PRO.tsv +++ b/tn_PRO.tsv @@ -785,7 +785,7 @@ front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduct 7:12 akyj rc://*/ta/man/translate/figs-infostructure פַּ֤עַם ׀ בַּ⁠ח֗וּץ פַּ֥עַם בָּ⁠רְחֹב֑וֹת וְ⁠אֵ֖צֶל כָּל־פִּנָּ֣ה תֶאֱרֹֽב 1 If it would be helpful in your language, you could change the order of these clauses. Alternate translation: “She lies in ambush at one time in the street, at another time in the open areas, and beside every corner” 7:12 uo9h rc://*/ta/man/translate/figs-genericnoun בַּ⁠ח֗וּץ 1 The word **street** represents streets in general, not one particular street. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “in the streets” 7:12 hiss rc://*/ta/man/translate/figs-explicit פִּנָּ֣ה 1 See how you translated **corner** in [7:8](../07/08.md). -7:12 dezc rc://*/ta/man/translate/translate-tense תֶאֱרֹֽב 1 Here, Solomon uses the present tense in past narration in order to call attention to a development in the story. If it would not be natural to do that in your language, you could use the past tense. Alternate translation: “she lay in ambush” +7:12 dezc rc://*/ta/man/translate/translate-tense תֶאֱרֹֽב 1 Here, Solomon uses the present tense in past narration in order to call attention to a development in the story. If it would not be natural to do that in your language, you could use the past tense. Alternate translation: “she lay in wait” 7:12 h64f rc://*/ta/man/translate/figs-metaphor תֶאֱרֹֽב 1 Here, Solomon speaks of the adulterous woman looking for a man to persuade to have sex with her as if she were preparing to attack someone by surprise. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “she waited to find someone she could persuade to have sex with” 7:13 l1ic rc://*/ta/man/translate/grammar-connect-time-sequential וְ⁠הֶחֱזִ֣יקָה 1 **Then** here indicates that what follows is the continuation of the narrative from [7:10](../07/10.md), which Solomon had interrupted with background information in [7:11–12](../07/11.md). If it would be helpful in your language, you could show reference to earlier events by translating this relationship by using a fuller phrase. Alternate translation: “After she meets him, she grabs”\n 7:13 lfso rc://*/ta/man/translate/translate-tense וְ⁠הֶחֱזִ֣יקָה & וְ⁠נָ֣שְׁקָה & הֵעֵ֥זָה & וַ⁠תֹּ֣אמַר 1 Here, Solomon uses the present tense in past narration in order to call attention to a development in the story. If it would not be natural to do that in your language, you could use the past tense. Alternate translation: “And she grabbed … and kissed … she strengthened … and said” @@ -2684,7 +2684,7 @@ front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduct 21:31 i6w8 rc://*/ta/man/translate/figs-metonymy לְ⁠י֣וֹם מִלְחָמָ֑ה 1 Here, **day** refers to a point in time when something happens. It does not refer to a 24-hour length of time. If it would be helpful in your language, you could state express the meaning plainly. Alternate translation: “for the time of battle”\n 21:31 r9z9 rc://*/ta/man/translate/figs-metonymy הַ⁠תְּשׁוּעָֽה 1 Here, **the salvation** refers to being saved from defeat in **battle**, which is another way of saying “the victory.” If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “the victory” or “being saved from defeat” 21:31 sesx rc://*/ta/man/translate/figs-possession וְ֝⁠לַֽ⁠יהוָ֗ה 1 Here, Solomon uses the possessive form to indicate that **Yahweh** is the source of **the salvation**. If it would be helpful in your language, you could use a different expression. Alternate translation: “but … is from Yahweh” -22:intro t5zj 0 # Proverbs 22 General Notes\n\n## Structure and formatting\n\n3. Proverbs from Solomon (10:1–22:16)\n4. Sayings from wise men (22:17–24:22)\n * Introduction to the sayings (22:17–21)\n * The sayings (22:22–24:22)\n\nChapter 22 concludes the section of the book written by Solomon that is filled mainly with short, individual proverbs. Solomon wrote all 375 proverbs in [10:1](../10/01.md)–[22:16](../22/16.md), and an unknown group of people called “the wise ones” wrote [22:22](../22/22.md)–[24:22](../24/22.md).\n\nThis section written by “the wise ones” contains some longer proverbs, as in [22:22](../22/22.md)–[27](../22/27.md). This section seems to be introduced by Solomon himself in [22:17](../22/17.md)–[21](../22/21.md)\n\n## Important figures of speech in this chapter\n\n### Parallelism\n\nChapters 16–22 mostly contain proverbs in which the second of two parallel clauses completes, emphasizes, or qualifies the idea of the first clause. Chapter 22 also contains contrasting parallelism ([22:3](../22/03.md), [12](../22/12.md)) and parallelism in which both clauses have the same meaning for emphasis ([22:1](../22/01.md), [24](../22/24.md), [26](../22/26.md)). (See: [[rc://*/ta/man/translate/figs-parallelism]])\n\n### Rhetorical questions\n\nIn [22:20](../22/20.md)–[21](../22/21.md) and [27](../22/27.md), the author uses rhetorical questions to emphasize the importance of what he is saying. (See: [[rc://*/ta/man/translate/figs-rquestion]])\n +22:intro t5zj 0 # Proverbs 22 General Notes\n\n## Structure and formatting\n\n3. Proverbs from Solomon (10:1–22:16)\n4. Sayings from wise men (22:17–24:22)\n * Introduction to the sayings (22:17–21)\n * The sayings (22:22–24:22)\n\nChapter 22 concludes the section of the book written by Solomon that is filled mainly with short, individual proverbs. Solomon wrote all 375 proverbs in [10:1](../10/01.md)–[22:16](../22/16.md). In [22:17](../22/17.md)–[21](../22/21.md), it seems that Solomon himself introduces a section of proverbs written by an unknown group of people called “the wise ones” wrote [22:22](../22/22.md)–[24:22](../24/22.md). Most of these proverbs of “the wise ones” are longer than one verse. Each individual of these proverbs will be marked in the notes.\n\n## Important figures of speech in this chapter\n\n### Parallelism\n\nChapters 16–22 mostly contain proverbs in which the second of two parallel clauses completes, emphasizes, or qualifies the idea of the first clause. Chapter 22 also contains contrasting parallelism ([22:3](../22/03.md), [12](../22/12.md)) and parallelism in which both clauses have the same meaning for emphasis ([22:1](../22/01.md), [24](../22/24.md), [26](../22/26.md)). (See: [[rc://*/ta/man/translate/figs-parallelism]])\n\n### Rhetorical questions\n\nIn [22:20](../22/20.md)–[21](../22/21.md) and [27](../22/27.md), the author uses rhetorical questions to emphasize the importance of what he is saying. (See: [[rc://*/ta/man/translate/figs-rquestion]])\n 22:1 kpvn rc://*/ta/man/translate/figs-parallelism נִבְחָ֣ר שֵׁ֭ם מֵ⁠עֹ֣שֶׁר רָ֑ב מִ⁠כֶּ֥סֶף וּ֝⁠מִ⁠זָּהָ֗ב חֵ֣ן טֽוֹב 1 These two clauses mean basically the same thing. The second clause emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the clauses with a word that shows that the second clause is repeating the first one, not saying something additional. Alternate translation: “A name is to be chosen more than abundant riches; yes, favor is better than silver and than gold” 22:1 m8c7 rc://*/ta/man/translate/figs-metaphor שֵׁ֭ם 1 Here, **name** refers to a person’s reputation. Solomon implies that it is a good reputation. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “A good reputation” 22:1 but9 rc://*/ta/man/translate/figs-activepassive נִבְחָ֣ר שֵׁ֭ם 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “A person should choose a good name” @@ -2709,7 +2709,7 @@ front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduct 22:5 bj91 rc://*/ta/man/translate/grammar-connect-logic-contrast שׁוֹמֵ֥ר נַ֝פְשׁ֗⁠וֹ 1 The content of this clause is in contrast to the content of the previous clause. In your translation, indicate this contrast in a way that is natural in your language. Alternate translation: “by contrast, one who guards his life”\n 22:5 dku9 rc://*/ta/man/translate/figs-metaphor שׁוֹמֵ֥ר נַ֝פְשׁ֗⁠וֹ 1 Here, Solomon speaks of a person who wants to stay alive as if **his life** were something that he **guards**. If it would be helpful in your language, you could express the meaning plainly. See how you translated the similar phrase “protects his life” in [16:17](../16/17.md). Alternate translation: “one who keeps himself alive”\n 22:5 f1ap rc://*/ta/man/translate/writing-pronouns מֵ⁠הֶֽם 1 Here, **them** refers to the **Thorns** and **traps** mentioned in the previous verse. If it would be helpful in your language, you could state this explicitly. Alternate translation: “from those thorns and traps” -22:6 kt3e rc://*/ta/man/translate/figs-genericnoun לַ֭⁠נַּעַר & דַרְכּ֑⁠וֹ & יַ֝זְקִ֗ין לֹֽא־יָס֥וּר 1 Here, **the young man**, **his**, and **he** refer to **young** people in general, not a specific **young man**. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “any young person … that person’s way … that person is old, that person will not turn away” +22:6 kt3e rc://*/ta/man/translate/figs-genericnoun לַ֭⁠נַּעַר & דַרְכּ֑⁠וֹ & יַ֝זְקִ֗ין לֹֽא־יָס֥וּר 1 Here, **the boy**, **his**, and **he** refer to children in general, not a specific **boy**. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “any child … that person’s way … that person is old, that person will not turn away” 22:6 je4e rc://*/ta/man/translate/figs-metaphor עַל־פִּ֣י דַרְכּ֑⁠וֹ 1 Here, **way** refers to how a person behaves, as in [1:15](../01/15.md). The phrase **according to his way** could mean: (1) the way **the young man** should behave. Alternate translation: “to live how he should live” (2) the way **the young man** is already behaving, in which case **Train up** is an ironic use of a command and this verse would be a warning against letting a young person live however they want. Alternate translation: “to live according to how he is living” 22:6 v87b rc://*/ta/man/translate/figs-metaphor לֹֽא־יָס֥וּר מִמֶּֽ⁠נָּה 1 Here, Solomon speaks of a person continuing to behave a certain way as if that person were not turning **away from** that behavior. If it would be helpful in your language, you could express the meaning plainly. See how you translated the phrase **turn away from** in [3:7](../03/07.md). Alternate translation: “he will continue behaving that way”\n 22:7 dk14 rc://*/ta/man/translate/figs-genericnoun עָ֭שִׁיר & וְ⁠עֶ֥בֶד לֹ֝וֶ֗ה לְ⁠אִ֣ישׁ מַלְוֶֽה 1 **A rich one**, **a borrower**, **a slave**, and **a man who lends** refer to types of people in general, not specific people. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “Any rich person … and any borrower is a slave to any person who lends” @@ -2749,7 +2749,7 @@ front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduct 22:15 fuj4 rc://*/ta/man/translate/figs-abstractnouns אִ֭וֶּלֶת & מ֝וּסָ֗ר 1 See how you translate the abstract nouns **Folly** in [5:23](../05/23.md) and **discipline** in [13:24](../13/24.md). 22:15 ywtt rc://*/ta/man/translate/figs-metaphor קְשׁוּרָ֣ה בְ⁠לֶב 1 Here, Solomon refers to **a young man** inherently thinking foolishly as if **Folly** were an object **bound up** in that person’s **heart**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “is inherently within the mind of” 22:15 ckwo rc://*/ta/man/translate/figs-metonymy בְ⁠לֶב 1 See how you translated the same use of **heart** in [2:2](../02/02.md). -22:15 u8h3 rc://*/ta/man/translate/figs-genericnoun נָ֑עַר & מִמֶּֽ⁠נּוּ 1 Here, **a young man** and **him** refer to a child in general, not a specific **young man**. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “any child … from that child”\n +22:15 u8h3 rc://*/ta/man/translate/figs-genericnoun נָ֑עַר & מִמֶּֽ⁠נּוּ 1 Here, **a boy** and **him** refer to a child in general, not a specific **boy**. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “any child … from that child”\n 22:15 j283 rc://*/ta/man/translate/figs-possession שֵׁ֥בֶט מ֝וּסָ֗ר 1 Here, Solomon is using the possessive form to describe a **rod** that is used to **discipline** someone. If your language would not use the possessive form for this, you could use a different expression. Alternate translation: “the rod used for discipline” 22:15 eweg rc://*/ta/man/translate/figs-metonymy שֵׁ֥בֶט 1 See how you translated the same use of **rod** in [10:13](../10/13.md) and [13:24](../13/24.md). 22:15 dk18 rc://*/ta/man/translate/figs-metaphor יַרְחִיקֶ֥⁠נָּה מִמֶּֽ⁠נּוּ 1 Here, Solomon speaks of **discipline** causing a child to stop being foolish as if **Folly** were an object that **the rod of discipline** could cause to go **far away**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “will result in him ceasing from folly” @@ -2784,6 +2784,7 @@ front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduct 22:21 ygvk rc://*/ta/man/translate/figs-rquestion לְ⁠הָשִׁ֥יב 1 Here, **to** indicates that what follows is a second purpose for Solomon writing these “words of the wise”. Use a connector in your language that makes it clear that what follows is a second purpose. Alternate translation: “and to return” 22:21 f7m5 rc://*/ta/man/translate/figs-metaphor לְ⁠הָשִׁ֥יב 1 Here, Solomon refers to replying to someone with **trustworthy words** as if they were objects that one returns to someone. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “and to reply with” 22:21 l5jf rc://*/ta/man/translate/figs-explicit לְ⁠שֹׁלְחֶֽי⁠ךָ 1 Here, Solomon implies that he is speaking to a messenger whom his master has **sent**. If it would be helpful in your language, you could state this explicitly. Alternate translation: “to your master who sent you” +22:22 nk4t [22:22](../22/22.md)–[23](../22/23.md) is Saying 1 of the 30 “words of the wise ones.” 22:22 aq5t rc://*/ta/man/translate/figs-genericnoun דָּ֭ל & דַל־ה֑וּא & עָנִ֣י 1 Here, **a lowly one**, **he**, and **an afflicted one** refer to types of people in general, not specific people. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “any lowly person … that person is lowly … any afflicted person” 22:22 su1v rc://*/ta/man/translate/figs-metaphor דָּ֭ל & דַל 1 See how you translated the same use of **lowly** in [10:15](../10/15.md). 22:22 ws7l rc://*/ta/man/translate/figs-metaphor וְ⁠אַל־תְּדַכֵּ֖א 1 Here, the writer refers to oppressing **an afflicted one** as if someone were crushing that person. If it would be helpful in your language, you could express the meaning plainly, as in the UST. @@ -2792,6 +2793,7 @@ front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduct 22:23 ied3 rc://*/ta/man/translate/writing-pronouns רִיבָ֑⁠ם & קֹבְעֵי⁠הֶ֣ם 1 In this verse, **their** and **them** refer to the afflicted and poor people referenced in the previous verse. If it would be helpful in your language, you could state this explicitly. Alternate translation: “the dispute of poor people … those who plunder poor people” 22:23 c70k rc://*/ta/man/translate/figs-abstractnouns רִיבָ֑⁠ם 1 See how you translated the abstract noun **dispute** in [15:18](../15/18.md). 22:23 m5k2 rc://*/ta/man/translate/figs-metaphor וְ⁠קָבַ֖ע & נָֽפֶשׁ 1 Here, the writer refers to **Yahweh**killing a person who tries to **plunder** a poor person as if he were a thief who plunders that person’s **life**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “he will cause to die” +22:24 himv [22:24](../22/24.md)–[25](../22/25.md) is Saying 2 of the 30 “words of the wise ones.” 22:24 w16m rc://*/ta/man/translate/figs-parallelism אַל־תִּ֭תְרַע אֶת־בַּ֣עַל אָ֑ף וְ⁠אֶת־אִ֥ישׁ חֵ֝מוֹת לֹ֣א תָבֽוֹא 1 These two phrases mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the phrases with a word other than **and** in order to show that the second phrase is repeating the first one, not saying something additional. Alternate translation: “Do not befriend an owner of nose, yes, do not go with a man of heat” 22:24 e6fh rc://*/ta/man/translate/figs-genericnoun בַּ֣עַל אָ֑ף & אִ֥ישׁ חֵ֝מוֹת 1 Here, **an owner of nose** and **a man of heat** refer to types of people in general, not specific people. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “any owner of nose … any person of heat” 22:24 cpi3 rc://*/ta/man/translate/figs-idiom בַּ֣עַל אָ֑ף 1 The phrase is an idiom that refers to a person who is characteristically angry. The word **nose** means “anger” by association with the way that a person who is angry breathes heavily through his **nose**. Your language and culture may also associate anger with a particular part of the body. If so, you could use an expression involving that part of the body in your translation. You could also use plain language. Alternate translation: “an angry person”\n @@ -2799,105 +2801,191 @@ front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduct 22:25 srzt rc://*/ta/man/translate/grammar-connect-words-phrases פֶּן 1 Here, **lest** indicates that this verse continues the sentence that began in the previous verse. If it would be helpful in your language, you could make this a new sentence. Alternate translation: “Do not do that, lest” 22:25 jz7s rc://*/ta/man/translate/figs-metaphor תֶּאֱלַ֥ף אֹֽרְחֹתָ֑יו 1 Here, the writer speaks of someone behaving like someone else as if that person **learns** the **paths** which the other person walks on. If it would be helpful in your language, you could express the meaning plainly. See how you translated the same use of **paths** in [2:15](../02/15.md). Alternate translation: “you behave like him” 22:25 s2i8 rc://*/ta/man/translate/figs-metaphor וְ⁠לָקַחְתָּ֖ מוֹקֵ֣שׁ לְ⁠נַפְשֶֽׁ⁠ךָ 1 Here, the writer speaks of a person causing his life to be in danger as if that person were an animal that gets caught in a **snare**. If it would be helpful in your language, you could express the meaning plainly or use a simile. Alternate translation: “and you will put your life in danger” or “and you will be like an animal that gets caught in a snare and cannot escape” +22:26 m26i [22:26](../22/26.md)–[27](../22/27.md) is Saying 3 of the 30 “words of the wise ones.” 22:26 ftq6 rc://*/ta/man/translate/figs-ellipsis אַל־תְּהִ֥י בְ⁠תֹֽקְעֵי־כָ֑ף בַּ֝⁠עֹרְבִ֗ים מַשָּׁאֽוֹת 1 In the second clause, the writer is leaving out some of the words that in many languages a clause would need in order to be complete. You could supply these words from the first clause if it would be clearer in your language. Alternate translation: “Do not be among those who clasp a palm; do not be among those who pledge for loans” 22:26 gmwt rc://*/ta/man/translate/figs-parallelism אַל־תְּהִ֥י בְ⁠תֹֽקְעֵי־כָ֑ף בַּ֝⁠עֹרְבִ֗ים מַשָּׁאֽוֹת 1 These two phrases mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the phrases with a word that shows that the second phrase is repeating the first one, not saying something additional. Alternate translation: “Do not be among those who clasp a palm, yes, do not be among those who pledge for loans” -22:26 aq44 rc://*/ta/man/translate/figs-explicit אַל־תְּהִ֥י בְ⁠תֹֽקְעֵי־כָ֑ף 1 The phrase **do not be among** refers to not participating in what **those who clasp a palm** do. If it would be helpful in your language, you could state this explicitly. Alternate translation: “Do not be like those who clasp a palm” or “Do not clasp a palm” +22:26 aq44 rc://*/ta/man/translate/figs-explicit אַל־תְּהִ֥י בְ⁠תֹֽקְעֵי־כָ֑ף 1 The phrase **do not be among** could refer to: (1) not associating with **those who clasp a palm**. Alternate translation: “Do not associate with those who clasp a palm” (2) not participating in what **those who clasp a palm** do. Alternate translation: “Do not be like those who clasp a palm” or “Do not clasp a palm” 22:26 rnd6 rc://*/ta/man/translate/figs-idiom בְ⁠תֹֽקְעֵי־כָ֑ף 1 See how you translated the same idiom in [6:1](../06/01.md) and [17:18](../17/18.md). 22:26 wt7u rc://*/ta/man/translate/figs-explicit בַּ֝⁠עֹרְבִ֗ים 1 See how you translated the same use of **pledge** in [6:1](../06/01.md). 22:27 r204 rc://*/ta/man/translate/grammar-connect-logic-result אִם 1 This verse gives a reason for the commands in the previous verse. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation: “Do not do those things because if”\n 22:27 p5uf rc://*/ta/man/translate/figs-explicit אֵֽין־לְ⁠ךָ֥ לְ⁠שַׁלֵּ֑ם 1 Here, the writer is referring to repaying the loans mentioned in the previous verse. If it would be helpful in your language, you could state this explicitly. Alternate translation: “there is no money for you to repay the loan” 22:27 cwjf rc://*/ta/man/translate/figs-rquestion לָ֥⁠מָּה יִקַּ֥ח מִ֝שְׁכָּבְ⁠ךָ֗ מִ⁠תַּחְתֶּֽי⁠ךָ 1 The writing is using the question form to emphasize what will happen if a person cannot repay a loan for someone else. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “surely he will take away your bed from under you!” 22:27 y5hd rc://*/ta/man/translate/figs-explicit יִקַּ֥ח מִ֝שְׁכָּבְ⁠ךָ֗ מִ⁠תַּחְתֶּֽי⁠ךָ 1 This clause refers to a person who loaned money taking away the **bed** of someone because that person was unable to pay the loan that he had promised to pay for someone else. If it would be helpful in your language, you could state this explicitly. Alternate translation: “should the lender take away your bed from under you because you were not able to repay the loan” +22:28 de0m [22:28](../22/28.md) is Saying 4 of the 30 “words of the wise ones.” 22:28 hrlp rc://*/ta/man/translate/figs-explicit אַל־תַּ֭סֵּג גְּב֣וּל עוֹלָ֑ם 1 The writer implies that someone moves the **ancient boundary** in order to cheat the landowner by changing the boundaries of his land. If it would be helpful in your language, you could state this explicitly. Alternate translation: “Do not cheat a landowner by moving the ancient boundary” 22:28 tb1b rc://*/ta/man/translate/translate-unknown גְּב֣וּל עוֹלָ֑ם 1 The phrase **ancient boundary** refers to stones that people used to mark the boundaries of the land that they owned. These boundaries were **ancient** because they were originally placed by the landowner's ancestors. If your readers would not be familiar with this type of **boundary** marker, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “the stones placed long ago that mark the borders of someone’s land” 22:28 j4id rc://*/ta/man/translate/figs-metaphor אֲבוֹתֶֽי⁠ךָ 1 Here, **fathers** means “ancestors.” If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “your ancestors” +22:29 ep6r [22:29](../22/29.md) is Saying 5 of the 30 “words of the wise ones.” 22:29 y4ub rc://*/ta/man/translate/figs-metaphor חָזִ֡יתָ 1 See how you translated the same use of **Behold** in [1:23](../01/23.md). 22:29 uljc rc://*/ta/man/translate/figs-genericnoun אִ֤ישׁ ׀ מָ֘הִ֤יר בִּ⁠מְלַאכְתּ֗⁠וֹ & יִתְיַצָּ֑ב & בַּל־יִ֝תְיַצֵּב 1 Here, **a skilled man**, **his**, **he**, and **himself** refer to a type of person in general, not a specific **man**. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “people skilled in their work; those people will station themselves … they will not station themselves” 22:29 tf37 rc://*/ta/man/translate/figs-idiom לִֽ⁠פְנֵֽי & יִתְיַצָּ֑ב בַּל־יִ֝תְיַצֵּב לִ⁠פְנֵ֥י 1 The phrase **station himself before the face of** is an idiom that means “to enter the service of.” If this phrase does not have that meaning in your language, you could express the meaning plainly. Alternate translation: “he will enter the service of … he will not enter the service of” -23:intro eva7 0 # Proverbs 23 General Notes\n\n## Structure and formatting\n\nChapter 23 continues the section beginning in the previous chapter of the book and is filled mainly with short, individual proverbs.\n\nThe second half of this chapter and the first half of the next chapter are attributed to general sayings.\n -23:1 z181 0 # General Information:\n\nThese verses continue the “thirty sayings” ([Proverbs 22:20](../22/20.md)). -23:2 lu62 rc://*/ta/man/translate/figs-hyperbole put a knife to your throat 0 Possible meanings of this exaggeration are: (1) “be very careful not to eat too much” or (2) “do not eat anything at all” (See also: [[rc://*/ta/man/translate/figs-idiom]]) -23:3 zfk9 Do not crave 0 “Do not strongly desire.” See how you translated “craves” in [Proverbs 21:9](../21/09.md). -23:3 zkz5 his delicacies 0 Alternate translation: “his special and expensive food” -23:3 tjm2 rc://*/ta/man/translate/figs-idiom it is the food of lies 0 This is an idiom. “he is giving it to you so he can deceive you” -23:4 a4va 0 # General Information:\n\nThese verses continue the “thirty sayings” ([Proverbs 22:20](../22/20.md)). -23:4 wh19 Do not work too hard 0 Alternate translation: “Do not work so much that you are always tired” -23:5 n9hd rc://*/ta/man/translate/figs-metaphor light upon it 0 land like a bird upon the wealth (verse 4). This is a metaphor for looking at the wealth for a short time. -23:5 sp17 rc://*/ta/man/translate/figs-metaphor it will surely take up wings like an eagle and fly off 0 A person losing his wealth is spoken of as if the wealth were a bird. Alternate translation: “the wealth will disappear as quickly as an eagle can fly away” -23:5 ryq4 wings like an eagle 0 wings like an eagle’s wings -23:6 afl6 0 # General Information:\n\nThese verses continue the “thirty sayings” ([Proverbs 22:20](../22/20.md)). -23:6 su9w do not crave 0 “do not strongly desire.” See how you translated “craves” in [Proverbs 21:9](../21/09.md). -23:6 jtt7 his delicacies 0 “his special and expensive food.” See how you translated this in [Proverbs 23:3](../23/03.md). -23:7 lbe8 rc://*/ta/man/translate/figs-idiom his heart is not with you 0 This is an idiom. Alternate translation: “he really does not want you to enjoy the meal” -23:8 aw14 rc://*/ta/man/translate/figs-hyperbole You will vomit up the little you have eaten 0 This is an exaggeration for wishing one had not eaten anything. Alternate translation: “You will wish that you had not eaten anything” -23:8 z3l6 rc://*/ta/man/translate/figs-metaphor you will have wasted your compliments 0 Compliments are spoken of as if they were valuable objects. If your language does not use an abstract noun for the idea behind the word **compliments**, you could express the same idea with a verbal form. Alternate translation: “he will not be happy even if you say good things about him and the food” (See also: [[rc://*/ta/man/translate/figs-abstractnouns]]) -23:9 u4q5 rc://*/ta/man/translate/figs-abstractnouns in the hearing of a fool 0 If your language does not use an abstract noun for the idea behind the word **hearing**, you could express the same idea with a verbal form. Alternate translation: “where a fool can hear you” -23:10 iha4 ancient 0 very old. See how you translated this in [Proverbs 22:28](../22/28.md). -23:10 de8r boundary stone 0 This is a large stone to show where one person’s land ends and another person’s land begins. See how you translated this in [Proverbs 22:28](../22/28.md). -23:10 a9cb encroach 0 This means to slowly take or begin to use land (or some thing) that belongs to someone else. -23:11 p1uf their Redeemer 0 Yahweh -23:11 bgi8 rc://*/ta/man/translate/figs-metaphor he will plead their case against you 0 The metaphor is of a lawyer defending the needy in front of a judge. Alternate translation: “he will defend the orphans against you” or “he will see that the orphans receive justice and punish you” -23:12 pgj6 rc://*/ta/man/translate/figs-idiom Apply your heart to 0 This is an idiom. See how you translated this in [Proverbs 22:17](../22/17.md). Alternate translation: “Do your best to understand and remember” -23:12 v2r3 instruction 0 This could mean: (1) “what people who know what is right and what is wrong tell you” or (2) “what people say and do when they correct you.” -23:12 jul6 rc://*/ta/man/translate/figs-ellipsis your ears 0 The ellipsis can be filled in. Alternate translation: “apply your ears” or “listen carefully” -23:12 gn45 to words of knowledge 0 Alternate translation: “to me when I tell you what I know” -23:13 c9zs 0 # General Information:\n\nThese verses continue the “thirty sayings” ([Proverbs 22:20](../22/20.md)). -23:13 qfa7 rc://*/ta/man/translate/figs-abstractnouns Do not withhold instruction from a child 0 If your language does not use an abstract noun for the idea behind the word **instruction**, you could express the same idea with a verbal form. Alternate translation: “Do not neglect to instruct a child” or “Do not refuse to instruct a child” -23:13 r8dq withhold 0 refuse to give something that one knows another person needs -23:14 jx2r rod 0 piece of wood -23:14 e27r It is you who must beat him … and save his soul 0 “You are the one who must beat him … and save his soul.” No one else will do it. The hearer is responsible to save the child’s soul from Sheol, and the way to save him is to beat him. -23:16 sij3 rc://*/ta/man/translate/figs-synecdoche when your lips speak 0 “Your lips” means the whole person. Alternate translation: “when you speak” -23:17 zgy6 rc://*/ta/man/translate/figs-synecdoche Do not let your heart envy sinners 0 The word “heart” is a synecdoche for the whole person. Alternate translation: “Do not allow yourself to envy sinners” or “Make sure you do not envy sinners” -23:18 d3fz rc://*/ta/man/translate/figs-activepassive your hope will not be cut off 0 This can be translated in active form. Alternate translation: “God will not allow anyone to cut off your hope” or “God will keep the promises he made to you” -23:19 jg2g rc://*/ta/man/translate/figs-metaphor direct your heart in the way 0 Deciding to do what is right is spoken of as if one person were showing another person the correct path to follow. Alternate translation: “make sure you do what is wise” -23:20 sag8 rc://*/ta/man/translate/figs-synecdoche gluttonous eaters of meat 0 This could mean: (1) “people who eat more meat than they need to” or (2) “meat” represents food in general. Alternate translation: “people who eat more food than they need to” -23:22 s9it rc://*/ta/man/translate/figs-litotes do not despise 0 This can be stated positively. Alternate translation: “show respect for” -23:24 rzg3 0 # General Information:\n\nThese verses continue the “thirty sayings” ([Proverbs 22:20](../22/20.md)). -23:24 qls1 The father of the righteous person will greatly rejoice, and he who begets a wise child will be glad in him 0 Another possible meaning is that the words “he that begets a wise child” explain who “the father of the righteous person” is. Alternate translation: “The father of the righteous person, he who begets a wise child, will greatly rejoice and will be glad in him” -23:24 b6a9 will be glad in him 0 Alternate translation: “will be glad because of him” -23:26 c77m 0 # General Information:\n\nThese verses continue the “thirty sayings” ([Proverbs 22:20](../22/20.md)). -23:26 ds3t rc://*/ta/man/translate/figs-metonymy give me your heart 0 The word “heart” is a metonym for what a person thinks and decides to do. This could mean: (1) “pay careful attention” or (2) “trust me completely.” -23:26 zdk9 rc://*/ta/man/translate/figs-synecdoche let your eyes observe 0 The eyes are a synecdoche for the whole person. Alternate translation: “observe” or “look carefully at” -23:27 b64j rc://*/ta/man/translate/figs-merism prostitute … immoral woman 0 There are two types of sexually immoral women. The “prostitute” is unmarried, “another man’s wife” is married. Together they form a merism for any kind of sexually immoral woman. -23:27 y9ln rc://*/ta/man/translate/figs-metaphor a prostitute is a deep pit 0 The word “pit” is a metaphor for what happens to men who sleep with prostitutes. Alternate translation: “sleeping with a prostitute is like falling into a deep pit” -23:27 i17l prostitute 0 Here the word refers to any unmarried woman who engages in sexual activity, not only those who do so for money. -23:27 zt34 deep pit … narrow well 0 These are two places easy to fall into and hard to get out of, the “pit” because it is “deep” and the “well” because it is “narrow.” -23:27 fys1 rc://*/ta/man/translate/figs-metaphor an immoral woman is a narrow well 0 Doing evil for which one will be punished is spoken of as falling into a narrow place from which one cannot escape. Alternate translation: “Sleeping with another man’s wife is like falling into a narrow well” -23:27 ezr3 well 0 a hole in the ground that people have dug to get to water -23:28 x4yu lies in wait 0 stays hidden, ready to attack when a victim approaches -23:29 l7du rc://*/ta/man/translate/figs-rquestion Who has woe? Who has sorrow? Who has fights? Who has complaining? Who has wounds for no reason? Who has bloodshot eyes? 0 The writer uses these questions to prepare the reader for the point he is about to make about a particular type of person. He does not expect an answer to each question. Your language may have a different way of introducing a lesson. Alternate translation: “Listen to me while I tell you what kind of person has woe, sorrow, fights, complaining, wounds for no reason, and bloodshot eyes.” -23:29 yw3q bloodshot eyes 0 Alternate translation: “eyes red, like the color of blood” -23:30 kqg7 Those who linger over wine, those who try the mixed wine 0 These words answer the questions in verse 29 and describe people who drink too much wine. -23:30 g2tp rc://*/ta/man/translate/figs-euphemism linger over wine 0 spend much time drinking wine and so drink much wine -23:30 t96n the mixed wine 0 This could mean: (1) different wines mixed together or (2) other drinks that are stronger than wine. -23:31 v5x1 0 # General Information:\n\nThese verses continue the “thirty sayings” ([Proverbs 22:20](../22/20.md)). -23:32 ip9z In the last 0 Alternate translation: “After you drink it” -23:32 cr4n rc://*/ta/man/translate/figs-metaphor it bites like a serpent … it stings like an adder 0 The word “it” refers to “the wine when it is red.” “Bites” and “stings” are metaphors for the way too much wine makes people feel. Alternate translation: “it makes you feel as bad as if a serpent had bitten you or an adder had stung you” (See also: [[rc://*/ta/man/translate/figs-simile]]) -23:32 q4ct adder 0 a type of poisonous snake -23:33 qfg7 rc://*/ta/man/translate/figs-synecdoche your heart will utter perverse things 0 The “heart” represents the person and emphasize what he thinks and decides to do. Alternate translation: “you will think about and decide to do perverse things” -23:33 d1kc perverse things 0 things that God says are morally wrong and bad; things that are wicked -23:34 s7qb 0 # General Information:\n\nThese verses continue the “thirty sayings” ([Proverbs 22:20](../22/20.md)). It is the continuation of the description of a drunk person. -23:34 q7lv rc://*/ta/man/translate/figs-idiom lies on the top of a mast 0 The place on the mast where the person lies can be made explicit. Alternate translation: “lies in the basket near the top of a mast” (See also: [[rc://*/ta/man/translate/figs-explicit]]) -23:34 lxy2 mast 0 the long wooden pole to which are attached the sails of a sailing ship -23:35 c4na They hit me, & but I was not hurt. They beat me, but I did not feel it. 0 Because the drunk person is not thinking clearly, he is imagining that people are hitting and beating him, yet he feels no pain and cannot remember anything. -23:35 d6ej When will I wake up? 0 The drunk person is wondering when he will be sober again; when the effect of the wine will stop. +23:intro eva7 0 # Proverbs 23 General Notes\n\n## Structure and formatting\n\n4. Sayings from wise men (22:17–24:22)\n * Introduction to the sayings (22:17–21)\n * The sayings (22:22–24:22)\n\nChapter 23 continues the section of 30 sayings by “the wise ones” that began in [22:22](../22/22.md). This chapter mostly contains longer proverbs, except for [23:9](../23/09.md) and [23:12](../23/12.md).\n +23:1 l415 [23:1](../23/01.md)–[3](../23/03.md) is Saying 6 of the 30 “words of the wise ones.” +23:1 z181 rc://*/ta/man/translate/figs-genericnoun מוֹשֵׁ֑ל 1 The word **ruler** represents rulers in general, not one particular **ruler**. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “any ruler” +23:1 u73h rc://*/ta/man/translate/figs-explicit אֶת־אֲשֶׁ֥ר 1 This could refer to: (1) the food that is put in front of you. Alternate translation: “what food” (2) the person seated in front of you. Alternate translation: “who” +23:2 lu62 rc://*/ta/man/translate/figs-idiom וְ⁠שַׂמְתָּ֣ שַׂכִּ֣ין בְּ⁠לֹעֶ֑⁠ךָ 1 This phrase is an idiom that means “restrain yourself.” If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “and you should cut down your appetite” or “and you should control yourself” +23:2 frvy rc://*/ta/man/translate/figs-idiom בַּ֖עַל נֶ֣פֶשׁ 1 The phrase **an owner of appetite** refers to a person who likes to eat a lot. If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “have a big appetite” or “are a person who likes to eat” +23:3 zkz5 rc://*/ta/man/translate/writing-pronouns לְ⁠מַטְעַמּוֹתָ֑י⁠ו 1 Here, **his** refers to the “ruler” mentioned in [23:1](../23/01.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “that ruler’s delicious morsels” +23:3 rn1s וְ֝⁠ה֗וּא 1 Although **it** is singular, it refers to the **delicious morsels** in the previous clause. If it would be helpful in your language, you could translate this with a plural form. Alternate translation: “for they” +23:3 tjm2 rc://*/ta/man/translate/figs-possession לֶ֣חֶם כְּזָבִֽים 1 Here, the writer is using the possessive form to refer to **bread** that someone gives for the purpose of **lies**. If it would be helpful in your language, you could use a different expression. Alternate translation: “is bread for deception” +23:3 w61m rc://*/ta/man/translate/figs-synecdoche לֶ֣חֶם 1 See how you translated the same use of **bread** in [9:5](../09/05.md). +23:4 rbf0 [23:4](../23/04.md)–[5](../23/05.md) is Saying 7 of the 30 “words of the wise ones.” +23:4 a4va rc://*/ta/man/translate/figs-explicit מִֽ⁠בִּינָתְ⁠ךָ֥ חֲדָֽל 1 This phrase could mean: (1) because you have **understanding**, you should **cease**. Alternate translation: “cease because of your understanding” (2) **from** having an incorrect understanding, which is what is described in the previous clause. Alternate translation: “cease from your wrong understanding about gaining riches” +23:5 vjit rc://*/ta/man/translate/figs-rquestion הֲתָ֤עִיף עֵינֶ֥י⁠ךָ בּ֗⁠וֹ וְֽ⁠אֵ֫ינֶ֥⁠נּוּ 1 The writer is using the question form to emphasize how easily wealth is lost. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “You will surely cause your eyes to fly to it, but it will not be there!” +23:5 n9hd rc://*/ta/man/translate/figs-metaphor הֲתָ֤עִיף עֵינֶ֥י⁠ךָ בּ֗⁠וֹ 1 Here, the writer speaks of someone looking at riches as if his **eyes** were a bird that could **fly** to the riches. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “Will you look at it” +23:5 qvbi rc://*/ta/man/translate/writing-pronouns בּ֗⁠וֹ וְֽ⁠אֵ֫ינֶ֥⁠נּוּ & יַעֲשֶׂה־לּ֣⁠וֹ & יָע֥וּף 1 In this verse, **it** and **itself** refers to the riches mentioned in the previous verse. If it would be helpful in your language, you could state this explicitly. Alternate translation: “to the riches, but they are not there … those riches will make … for themselves … those riches will fly into” +23:5 e2wy rc://*/ta/man/translate/figs-explicit וְֽ⁠אֵ֫ינֶ֥⁠נּוּ 1 The writer implies that a person loses his wealth as soon as he sees it. If it would be helpful in your language, you could state this explicitly. Alternate translation: “but it is lost” +23:5 y0uz rc://*/ta/man/translate/figs-reduplication עָשֹׂ֣ה יַעֲשֶׂה 1 The writer is repeating the verb **make** in order to intensify the idea that it expresses. If your language can repeat words for intensification, it would be appropriate to do that here in your translation. If not, your language may have another way of expressing the emphasis. Alternate translation: “it will surely make” +23:5 sp17 rc://*/ta/man/translate/figs-metaphor עָשֹׂ֣ה יַעֲשֶׂה־לּ֣⁠וֹ כְנָפַ֑יִם כְּ֝⁠נֶ֗שֶׁר יָע֥וּף הַ⁠שָּׁמָֽיִם 1 Here, the writer speaks of a person quickly losing his wealth as if that wealth made **wings for itself** and flew away **into the sky**. The wealth will **fly** **like an eagle** because eagles **fly** quickly. If it would be helpful in your language, you could express the meaning plainly or use a simile. Alternate translation: “it will surely disappear quickly” or “it will surely disappear as if it had wings and flew away quickly like an eagle” +23:5 whha rc://*/ta/man/translate/translate-unknown כְּ֝⁠נֶ֗שֶׁר 1 An **eagle** is a bird that can fly quickly. If your readers would not be familiar with this type of bird, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “like a quick bird” +23:6 afl6 [23:6](../23/06.md)–[8](../23/08.md) is Saying 8 of the 30 “words of the wise ones.” +23:6 su9w rc://*/ta/man/translate/figs-synecdoche לֶ֭חֶם 1 See how you translated the same use of **bread** in [9:5](../09/05.md). +23:6 k6yo rc://*/ta/man/translate/figs-genericnoun רַ֣ע עָ֑יִן & לְ⁠מַטְעַמֹּתָֽי⁠ו 1 Here, **one evil of eye** and **his** refer to a type of person in general, not a specific person. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “any person evil of eye … that person’s delicious morsels” +23:6 tqmw rc://*/ta/man/translate/figs-idiom רַ֣ע עָ֑יִן 1 The phrase **one evil of eye** is an idiom that means “a stingy person.” If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “one who is stingy” +23:6 jtt7 לְ⁠מַטְעַמֹּתָֽי⁠ו 1 See how you translated this phrase in [23:3](../23/03.md). +23:7 ki1f rc://*/ta/man/translate/grammar-connect-logic-result כִּ֤י 1 **For** here indicates that what follows is a reason for the commands in the previous verse. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation: “Don’t do those things because”\n +23:7 s2ae rc://*/ta/man/translate/figs-ellipsis כְּמוֹ־שָׁעַ֥ר 1 The writer is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from the context if it would be clearer in your language. Alternate translation: “like one who calculates the cost of the food” +23:7 oai7 rc://*/ta/man/translate/figs-metonymy בְּ⁠נַפְשׁ֗⁠וֹ 1 Here, the writer uses **soul** to refer a person’s inner being or mind. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “in his inner being” or “in his mind”\n +23:7 a1zv rc://*/ta/man/translate/figs-quotations אֱכֹ֣ל וּ֭⁠שְׁתֵה יֹ֣אמַר לָ֑⁠ךְ 1 If it would be more natural in your language, you could express this as an indirect quotation. Alternate translation: “He will tell you to eat and drink”\n +23:7 lbe8 rc://*/ta/man/translate/figs-idiom וְ֝⁠לִבּ֗⁠וֹ בַּל־עִמָּֽ⁠ךְ 1 The phrase **his heart is not with you** is an idiom that means “he is not being sincere with you.” If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “but he is not speaking sincerely to you” or “but he is not being honest with you” +23:8 aw14 rc://*/ta/man/translate/figs-hyperbole פִּֽתְּ⁠ךָ־אָכַ֥לְתָּ תְקִיאֶ֑⁠נָּה 1 This clause could mean: (1) the person feels like vomiting, in which case this clause is an exaggeration. Alternate translation: “You will feel like vomiting up what you ate” (2) the person actually vomits, as in the ULT. +23:8 pipr rc://*/ta/man/translate/figs-explicit תְקִיאֶ֑⁠נָּה 1 The writer could imply that the person vomits or feels like vomiting because he is so disgusted at the attitude of the stingy person. If it would be helpful in your language, you could state this explicitly. Alternate translation: “You will feel disgusted with him and vomit up” +23:8 sc2k rc://*/ta/man/translate/figs-explicit פִּֽתְּ⁠ךָ 1 Here, **morsel** most likely refers to a small amount of food. If it would be helpful in your language, you could state this explicitly. Alternate translation: “your bit of food” or “your small amount of food” +23:8 z3l6 rc://*/ta/man/translate/figs-metaphor וְ֝⁠שִׁחַ֗תָּ 1 Here, the writer refers to speaking **words** in vain as if they were objects that one could **ruin**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “and you will uselessly speak” +23:8 r0s8 rc://*/ta/man/translate/figs-metonymy דְּבָרֶ֥י⁠ךָ הַ⁠נְּעִימִֽים 1 See how you translated the similar use of **words** in [1:23](../01/23.md). +23:9 fp4q [23:9](../23/09.md) is Saying 9 of the 30 “words of the wise ones.” +23:9 u4q5 rc://*/ta/man/translate/figs-metonymy בְּ⁠אָזְנֵ֣י & אַל־תְּדַבֵּ֑ר 1 The phrase **speak in the ears** refers to speaking directly to someone so that the person can clearly hear with his **ears** what is being said. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “Do not speak directly to” +23:9 o70i rc://*/ta/man/translate/figs-genericnoun כְ֭סִיל & יָ֝ב֗וּז 1 See how you translated the same use of **a stupid one** and **he** in [10:18](../10/18.md). +23:9 f7k2 rc://*/ta/man/translate/figs-abstractnouns לְ⁠שֵׂ֣כֶל 1 See how you translated the abstract noun **insight** in [1:3](../01/03.md). +23:9 wgx9 rc://*/ta/man/translate/figs-metonymy מִלֶּֽי⁠ךָ 1 See how you translated the similar use of **words** in [1:23](../01/23.md). +23:10 re1w [23:10](../23/10.md)–[11](../23/11.md) is Saying 10 of the 30 “words of the wise ones.” +23:10 iha4 rc://*/ta/man/translate/figs-explicit אַל־תַּ֭סֵּג גְּב֣וּל עוֹלָ֑ם 1 See how you translated this clause in [22:28](../22/28.md). +23:10 a9cb rc://*/ta/man/translate/figs-explicit וּ⁠בִ⁠שְׂדֵ֥י יְ֝תוֹמִ֗ים אַל־תָּבֹֽא 1 The connection with the previous clause indicates that the phrase **enter into** here refers to taking over or using the land that belongs to someone else. If it would be helpful in your language, you could state this explicitly. Alternate translation: “do not take over the fields of fatherless ones” or “do not encroach on the fields of fatherless ones” +23:10 u7re rc://*/ta/man/translate/figs-explicit יְ֝תוֹמִ֗ים 1 The phrase **fatherless ones** refers to children who have lost their fathers and so do not have anyone to protect them. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “children without fathers to protect them” +23:11 p1uf rc://*/ta/man/translate/figs-explicit גֹאֲלָ֥⁠ם 1 Here, **their redeemer** refers to Yahweh, who is the Redeemer. If it would be helpful in your language, you could state this explicitly. Alternate translation: “their Redeemer”\t\r +23:11 bgi8 rc://*/ta/man/translate/figs-metaphor הֽוּא־יָרִ֖יב אֶת־רִיבָ֣⁠ם אִתָּֽ⁠ךְ 1 Here, the writer refers to Yahweh protecting “the fatherless ones” as if he were a lawyer who defends them in a legal **dispute**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “he himself will defend the orphans against you” +23:11 sllo rc://*/ta/man/translate/figs-rpronouns הֽוּא־יָרִ֖יב 1 The writer uses the word **himself** to emphasize how significant it was that Yahweh defends the defenseless. Use a way that is natural in your language to indicate this significance. Alternate translation: “he indeed will plead” +23:11 jouk rc://*/ta/man/translate/figs-abstractnouns רִיבָ֣⁠ם 1 See how you translated the abstract noun **dispute** in [15:18](../15/18.md). +23:12 mpsa [23:12](../23/12.md) is Saying 11 of the 30 “words of the wise ones.” +23:12 ipfy rc://*/ta/man/translate/figs-ellipsis הָבִ֣יאָ⁠ה לַ⁠מּוּסָ֣ר לִבֶּ֑⁠ךָ וְ֝⁠אָזְנֶ֗⁠ךָ לְ⁠אִמְרֵי־דָֽעַת 1 The writer is leaving out a word in the second clause that in many languages a clause would need in order to be complete. You could supply the word from the first clause if it would be clearer in your language. Alternate translation: “Bring your heart to correction and bring your ear to words of knowledge” +23:12 a7oi rc://*/ta/man/translate/figs-parallelism הָבִ֣יאָ⁠ה לַ⁠מּוּסָ֣ר לִבֶּ֑⁠ךָ וְ֝⁠אָזְנֶ֗⁠ךָ לְ⁠אִמְרֵי־דָֽעַת 1 These two phrases mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the phrases with a word other than **and** in order to show that the second phrase is repeating the first one, not saying something additional. Alternate translation: “Bring your heart to correction, yes, bring your ear to words of knowledge” +23:12 pgj6 rc://*/ta/man/translate/figs-idiom הָבִ֣יאָ⁠ה לַ⁠מּוּסָ֣ר לִבֶּ֑⁠ךָ 1 Here, **bring your heart to** is an idiom that means “think carefully about.” The word **heart** here refers to a person’s mind, as in [2:2](../02/02.md). If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. See how you translated the same use of the phrase “set your heart to” in [22:17](../22/17.md). Alternate translation: “Think carefully about correction”\n +23:12 v2r3 rc://*/ta/man/translate/figs-abstractnouns לַ⁠מּוּסָ֣ר 1 See how you translated the abstract nouns **correction** in [3:11](../03/11.md). +23:12 jul6 rc://*/ta/man/translate/figs-idiom וְ֝⁠אָזְנֶ֗⁠ךָ 1 See how you translated the same use of **ear** in [22:17](../22/17.md). +23:12 gn45 rc://*/ta/man/translate/figs-possession לְ⁠אִמְרֵי־דָֽעַת 1 See how you translated **words of knowledge** in [19:27](../19/27.md). +23:13 uhz1 [23:13](../23/13.md)–[14](../23/14.md) is Saying 12 of the 30 “words of the wise ones.” +23:13 r8dq rc://*/ta/man/translate/figs-metaphor אַל־תִּמְנַ֣ע & מוּסָ֑ר 1 Here, the writer speaks of refusing to **discipline** a child as if **discipline** were an object that a parent refuses to give to his child. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “Do not neglect to discipline” +23:13 qfa7 rc://*/ta/man/translate/figs-abstractnouns מוּסָ֑ר 1 See how you translated the abstract noun **discipline** in [13:24](../13/24.md). +23:13 xirt rc://*/ta/man/translate/figs-genericnoun מִ⁠נַּ֣עַר & תַכֶּ֥⁠נּוּ & לֹ֣א יָמֽוּת 1 Here, **a boy**, **him**, and **he** refer to children in general, not to a specific **boy**. If it would be helpful in your language, you could use more natural expressions. See how you translated the same use of **boy** and **he** in [22:6](../22/06.md). Alternate translation: “from any child … you strike that child … that child will not die” +23:13 uavh rc://*/ta/man/translate/figs-explicit תַכֶּ֥⁠נּוּ בַ֝⁠שֵּׁ֗בֶט 1 This phrase refers to a form of punishment that involved hitting a person with a **rod**. If it would be helpful in your language, you could use a general expression for physical punishment. Alternate translation: “you punish him physically” or “you punish him by hitting him with a rod”\n +23:14 jx2r rc://*/ta/man/translate/figs-explicit בַּ⁠שֵּׁ֣בֶט תַּכֶּ֑⁠נּוּ 1 See how you translated this phrase in the previous verse. +23:14 n86g rc://*/ta/man/translate/grammar-connect-logic-result וְ֝⁠נַפְשׁ֗⁠וֹ & תַּצִּֽיל 1 Here, **and** introduces the result of obeying the command stated in the previous clause. Use the most natural way in your language to indicate results. You may need to start a new sentence. Alternate translation: “If you do these things, then you will rescue his life” or “This will result in you rescuing his life”\n +23:14 fwe9 rc://*/ta/man/translate/figs-metonymy וְ֝⁠נַפְשׁ֗⁠וֹ מִ⁠שְּׁא֥וֹל תַּצִּֽיל 1 Here, the writer speaks of someone preventing his child from dying as if he were rescuing **his life from Sheol**, which is the place where people’s spirits go when they die. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “and you will keep him alive” +23:15 c9zs [23:15](../23/15.md)–[16](../23/16.md) is Saying 13 of the 30 “words of the wise ones.” +23:15 p7th rc://*/ta/man/translate/figs-gendernotations בְּ֭נִ⁠י 1 Although the term **son** is masculine, the writer is using this word here in a generic sense that includes both men and women. See how you translated the same use of **son** in [10:1](../10/01.md). +23:15 wwa4 rc://*/ta/man/translate/figs-synecdoche לִבֶּ֑⁠ךָ & לִבִּ֣⁠י 1 In this verse, **heart** refers to the whole person. See how you translated the same use of **heart** in [14:10](../14/10.md). +23:16 mx6i rc://*/ta/man/translate/figs-synecdoche כִלְיוֹתָ֑⁠י 1 Here, **inner parts** refers to the whole person. If it would be helpful in your language, you could express the meaning plainly, as in the UST. +23:16 sij3 rc://*/ta/man/translate/figs-synecdoche שְׂ֝פָתֶ֗י⁠ךָ 1 Here, **lips** refers to the whole person. If it would be helpful in your language, you could express the meaning plainly, as in the UST. +23:17 bxdp [23:17](../23/17.md)–[18](../23/18.md) is Saying 14 of the 30 “words of the wise ones.” +23:17 zgy6 rc://*/ta/man/translate/figs-synecdoche לִ֭בְּ⁠ךָ 1 Here, **heart** refers to the whole person. See how you translated the same use of **heart** in [14:10](../14/10.md). +23:17 nh9x rc://*/ta/man/translate/figs-ellipsis כִּ֥י אִם־בְּ⁠יִרְאַת־יְ֝הוָ֗ה 1 The writer is leaving out a word that in many languages a clause would need in order to be complete. You could supply this word from the context if it would be clearer in your language. Alternate translation: “but rather continue in the fear of Yahweh” +23:17 jzab rc://*/ta/man/translate/figs-possession בְּ⁠יִרְאַת־יְ֝הוָ֗ה 1 See how you translated **the fear of Yahweh** in [1:7](../01/07.md). +23:18 ld0g rc://*/ta/man/translate/figs-explicit כִּ֭י אִם־יֵ֣שׁ אַחֲרִ֑ית 1 Here, the writer implies that the contents of the verse are true if the person has “the fear of Yahweh” mentioned in the previous verse. If it would be helpful in your language, you could state this explicitly. Alternate translation: “If you have the fear of Yahweh, then surely there is a future” +23:18 lfbd rc://*/ta/man/translate/figs-explicit יֵ֣שׁ אַחֲרִ֑ית 1 Here, the writer implies that the **future** is good and is for the person addressed as **your** in the next clause. If it would be helpful in your language, you could state this explicitly. Alternate translation: “there is a good future for you” +23:18 d3fz rc://*/ta/man/translate/figs-activepassive וְ֝⁠תִקְוָתְ⁠ךָ֗ לֹ֣א תִכָּרֵֽת 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “and Yahweh will not cut off your hope” +23:18 vqe3 rc://*/ta/man/translate/figs-abstractnouns וְ֝⁠תִקְוָתְ⁠ךָ֗ 1 See how you translated the abstract noun **hope** in [10:28](../10/28.md). +23:18 gu9z rc://*/ta/man/translate/figs-metaphor לֹ֣א תִכָּרֵֽת 1 Here, the writer speaks of **hope** not remaining unfulfilled as if it were an object can **will not be cut off**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “will not remain unfulfilled” or “will not fail to become reality” +23:18 uxul rc://*/ta/man/translate/figs-litotes לֹ֣א תִכָּרֵֽת 1 The writer is using a figure of speech here that expresses a strongly positive meaning by using a negative word, **not**, together with an expression that is the opposite of the intended meaning. If it would be helpful in your language, you could express the positive meaning. Alternate translation: “will surely become reality” +23:19 jwu3 [23:19](../23/19.md)–[21](../23/21.md) is Saying 15 of the 30 “words of the wise ones.” +23:19 kgog rc://*/ta/man/translate/figs-gendernotations בְנִ֣⁠י 1 See how you translated the same use of **son** in [10:1](../10/01.md). +23:19 r8w2 rc://*/ta/man/translate/grammar-connect-logic-goal וַ⁠חֲכָ֑ם 1 Here, **and** indicates that what follows is the purpose for doing what the writer commands his **son** to do in this verse. Use a connector in your language that makes indicates a purpose. See how you translated this phrase in [6:6](../06/06.md).\n +23:19 jg2g rc://*/ta/man/translate/figs-metaphor וְ⁠אַשֵּׁ֖ר בַּ⁠דֶּ֣רֶךְ לִבֶּֽ⁠ךָ 1 Here, the writer refers to deciding to think about the right way to behave as if someone were leading his **heart** to go on a path. The word **heart** here refers to a person’s mind, as in [2:2](../02/02.md), and **way** refers to right human behavior. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “and decide to think about right behavior” +23:20 xyh0 rc://*/ta/man/translate/figs-explicit אַל־תְּהִ֥י בְ⁠סֹֽבְאֵי 1 See how you translated the same use of **Do not be among** in [22:26](../22/26.md). +23:20 sag8 rc://*/ta/man/translate/figs-ellipsis בְּ⁠זֹלֲלֵ֖י בָשָׂ֣ר 1 The writer is leaving out some of the words that in many languages a clause would need in order to be complete. You could supply these words from the previous clause if it would be clearer in your language. Alternate translation: “and do not be among gluttonous eaters of flesh” +23:20 ssxn rc://*/ta/man/translate/figs-synecdoche בָשָׂ֣ר 1 Here, **flesh** refers to meat, which is animal **flesh**. If it would be helpful in your language, you could express the meaning plainly, as in the UST. +23:21 kz43 rc://*/ta/man/translate/figs-genericnoun סֹבֵ֣א וְ֭⁠זוֹלֵל 1 Here, **one who drinks much** and **one who eats gluttonously** refer to types of people in general, not to specific people. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “any person who drinks much and any person who eats gluttonously” +23:21 u544 rc://*/ta/man/translate/figs-explicit סֹבֵ֣א וְ֭⁠זוֹלֵל 1 The writer implies that these people drink too much wine and gluttonously eat too much meat. If it would be helpful in your language, you could state this explicitly. See how you translated the similar phrases “drinkers of much wine” and “gluttonous eaters of flesh” in the previous verse. Alternate translation: “one who drinks too much wine and one who gluttonously eats too much meat” +23:21 oavg rc://*/ta/man/translate/figs-personification וּ֝⁠קְרָעִ֗ים תַּלְבִּ֥ישׁ נוּמָֽה 1 Here, the writer refers to people becoming poor because they sleep too much as if **slumber** were a person who clothes those people **with rags**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “and they will be clothed with rags because they slept too much” +23:21 riow rc://*/ta/man/translate/figs-metonymy וּ֝⁠קְרָעִ֗ים תַּלְבִּ֥ישׁ נוּמָֽה 1 Here, **clothe with rags** indicates that a person is so poor that they only have **rags** for clothing. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “and slumber will make one so poor that he only has rags to wear” +23:22 figy [23:22](../23/22.md)–[25](../23/25.md) is Saying 16 of the 30 “words of the wise ones.” +23:23 zp6m rc://*/ta/man/translate/figs-metaphor אֱמֶ֣ת קְ֭נֵה וְ⁠אַל־תִּמְכֹּ֑ר 1 Here, the writer speaks of learning and remembering **truth** as if it were an object that someone can **Acquire** and **sell**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “Learn truth and do not forget it” +23:23 aooc rc://*/ta/man/translate/figs-abstractnouns אֱמֶ֣ת & חָכְמָ֖ה וּ⁠מוּסָ֣ר וּ⁠בִינָֽה 1 See how you translated the abstract nouns **truth** in [8:7](../08/07.md) and **wisdom**, **instruction**, and **understanding** in [1:2](../01/02.md). +23:23 yhtr rc://*/ta/man/translate/figs-litotes וְ⁠אַל־תִּמְכֹּ֑ר 1 The writer is using a figure of speech here that expresses a strongly positive meaning by using a negative word, **not**, together with an expression that is the opposite of the intended meaning. If it would be helpful in your language, you could express the positive meaning. Alternate translation: “and keep it” +23:23 i6cc rc://*/ta/man/translate/figs-ellipsis חָכְמָ֖ה וּ⁠מוּסָ֣ר וּ⁠בִינָֽה 1 The writer is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “and acquire wisdom and instruction and understanding” +23:24 rity rc://*/ta/man/translate/figs-parallelism גִּ֣יל יָ֭גִיל אֲבִ֣י צַדִּ֑יק וְיוֹלֵ֥ד חָ֝כָ֗ם יִשְׂמַח־בּֽ⁠וֹ 1 These two phrases mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the phrases with a word other than **and** in order to show that the second phrase is repeating the first one, not saying something additional. Alternate translation: “The father of a righteous one, rejoicing, will rejoice; yes, one who begets a wise one, he will be glad in him” +23:24 rzg3 rc://*/ta/man/translate/figs-genericnoun אֲבִ֣י צַדִּ֑יק וְיוֹלֵ֥ד חָ֝כָ֗ם & בּֽ⁠וֹ 1 **The father**, **a righteous one**, **one who begets**, **a wise one**, and **him** refer to types of people in general, not to specific people. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “Any father of any righteous person … and any person who begets any wise person … in that person” +23:24 qls1 rc://*/ta/man/translate/figs-reduplication גִּ֣יל יָ֭גִיל 1 The writer is repeating the verb **rejoice** in order to intensify the idea that it expresses. If your language can repeat words for intensification, it would be appropriate to do that here in your translation. If not, your language may have another way of expressing the emphasis. Alternate translation: “he will greatly rejoice”\n +23:24 b6a9 rc://*/ta/man/translate/grammar-connect-logic-result בּֽ⁠וֹ 1 The word translated as **in** indicates that what follows is the reason for what came before. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation: “on account of him” +23:25 wtse rc://*/ta/man/translate/figs-parallelism יִֽשְׂמַח־אָבִ֥י⁠ךָ וְ⁠אִמֶּ֑⁠ךָ וְ֝⁠תָגֵ֗ל יֽוֹלַדְתֶּֽ⁠ךָ 1 These two phrases mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the phrases with a word other than **and** in order to show that the second phrase is repeating the first one, not saying something additional. Alternate translation: “May your father and your mother be glad; yes, may she who bore you rejoice” +23:25 m9q7 rc://*/ta/man/translate/figs-declarative יִֽשְׂמַח־אָבִ֥י⁠ךָ וְ⁠אִמֶּ֑⁠ךָ וְ֝⁠תָגֵ֗ל יֽוֹלַדְתֶּֽ⁠ךָ 1 The writer is using an appeal statement to give a command. If it would be helpful in your language, you could translate these words using a command form. Alternate translation: “Make your father and your mother be glad, and make she who bore you rejoice” +23:25 ao7k rc://*/ta/man/translate/grammar-connect-logic-result יִֽשְׂמַח־אָבִ֥י⁠ךָ וְ⁠אִמֶּ֑⁠ךָ 1 This verse states the intended result of what came before. Use a connector in your language that makes it clear that what follows is what should be the result of what came before. Alternate translation: “Therefore, may your father and your mother be glad” +23:26 c77m [23:26](../23/26.md)–[28](../23/28.md) is Saying 17 of the 30 “words of the wise ones.” +23:26 ds3t rc://*/ta/man/translate/figs-metaphor תְּנָֽ⁠ה & לִבְּ⁠ךָ֣ לִ֑⁠י 1 Here, the writer refers to paying careful attention to someone as if the **son** were to **give** his **heart** to him. The word **heart** here refers to a person’s mind, as in [2:2](../02/02.md). If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “pay careful attention to me” +23:26 s0t5 rc://*/ta/man/translate/figs-declarative וְ֝⁠עֵינֶ֗י⁠ךָ דְּרָכַ֥⁠י תִּצֹּֽרְנָה 1 The writer is using an appeal statement to give a command. If it would be helpful in your language, you could translate these words using a command form. Alternate translation: “and make your eyes watch my ways” +23:26 zdk9 rc://*/ta/man/translate/figs-synecdoche וְ֝⁠עֵינֶ֗י⁠ךָ & תִּצֹּֽרְנָה 1 Here, **eyes** the whole person. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “and may you look carefully at” +23:26 me0c rc://*/ta/man/translate/figs-metaphor דְּרָכַ֥⁠י 1 See how you translated the same use of **ways** in [3:6](../03/06.md). +23:27 b64j rc://*/ta/man/translate/figs-parallelism כִּֽי־שׁוּחָ֣ה עֲמֻקָּ֣ה זוֹנָ֑ה וּ⁠בְאֵ֥ר צָ֝רָ֗ה נָכְרִיָּֽה 1 These two phrases mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the phrases with a word other than **and** in order to show that the second phrase is repeating the first one, not saying something additional. Alternate translation: “For a prostitute is a deep pit, yes, and a foreign woman is a narrow well” +23:27 squ9 rc://*/ta/man/translate/figs-genericnoun שׁוּחָ֣ה עֲמֻקָּ֣ה זוֹנָ֑ה וּ⁠בְאֵ֥ר צָ֝רָ֗ה נָכְרִיָּֽה 1 Here, **a prostitute**, **a deep pit**, **a foreign woman**, and **a narrow well** refer to these things and types of people in general, not to specific things or people. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “any prostitute is a deep pit, and any foreign woman is a narrow well” +23:27 y9ln rc://*/ta/man/translate/figs-metaphor שׁוּחָ֣ה עֲמֻקָּ֣ה 1 See how you translated this phrase in [22:14](../22/14.md). +23:27 i17l rc://*/ta/man/translate/figs-metaphor נָכְרִיָּֽה 1 See how you translated this phrase in [2:16](../02/16.md). +23:27 zt34 rc://*/ta/man/translate/figs-metaphor וּ⁠בְאֵ֥ר צָ֝רָ֗ה 1 Here, the writer speaks of the inescapable danger of **a foreign woman** as if she were a **narrow well** that a person could fall into and not get out of. If it would be helpful in your language, you could express the meaning plainly or use a simile. Alternate translation: “and … is dangerous” or “and … is dangerous like a narrow well”\n +23:28 acrj rc://*/ta/man/translate/figs-simile הִ֭יא כְּ⁠חֶ֣תֶף תֶּֽאֱרֹ֑ב 1 Here, the writer compares a prostitute to a **robber** who **lies in wait** because she wants to get the man’s money. If it would be helpful in your language, you could state that explicitly. See how you translated **lies in wait** in [7:12](../07/12.md). Alternate translation: “she herself lies in wait to steal a man’s money like a robber” +23:28 r31o rc://*/ta/man/translate/figs-rpronouns הִ֭יא & תֶּֽאֱרֹ֑ב 1 The writer uses the word **herself** to emphasize who harms men. Use a way that is natural in your language to indicate this significance. Alternate translation: “she is the very one who lies in wait” +23:28 x4yu rc://*/ta/man/translate/figs-metaphor וּ֝⁠בוֹגְדִ֗ים & תּוֹסִֽף 1 Here, the writer speaks of a prostitute causing men to act unfaithfully as if she were adding them to a group of **treacherous ones**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “and she causes more men to become treacherous” +23:28 d1kh rc://*/ta/man/translate/grammar-collectivenouns בְּ⁠אָדָ֥ם 1 In this verse, the word **man** is singular in form, but it refers to all men as a group. If it would be helpful in your language, you could say this plainly, as in the UST. +23:29 hvmg [23:29](../23/29.md)–[35](../23/35.md) is Saying 18 of the 30 “words of the wise ones.” +23:29 l7du rc://*/ta/man/translate/figs-rquestion לְ⁠מִ֨י א֥וֹי לְ⁠מִ֪י אֲב֡וֹי לְ⁠מִ֤י מדונים ׀ לְ⁠מִ֥י שִׂ֗יחַ לְ֭⁠מִי פְּצָעִ֣ים חִנָּ֑ם לְ֝⁠מִ֗י חַכְלִל֥וּת עֵינָֽיִם 1 The writer uses these questions to prepare the reader for the point he is about to make about “those who linger over wine” in the next verse. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “I will tell you what kind of person has woe, sorrow, quarrels, lament, wounds without reason, and dullness of eyes.” +23:29 baid rc://*/ta/man/translate/figs-abstractnouns לְ⁠מִ֨י א֥וֹי לְ⁠מִ֪י אֲב֡וֹי לְ⁠מִ֤י מדונים ׀ לְ⁠מִ֥י שִׂ֗יחַ 1 If your language does not use abstract nouns for the ideas of **woe**, **sorrow**, **quarrels**, and **lament**, you could express the same ideas in other ways. Alternate translation: “Who is woeful? Who is sorrowful? Who is quarrelsome? Who laments?” +23:29 yw3q rc://*/ta/man/translate/figs-explicit חַכְלִל֥וּת עֵינָֽיִם 1 The phrase **dullness of eyes** refers to **eyes** that look red because a person drank too much alcohol. If it would be helpful in your language, you could state this explicitly. Alternate translation: “is red eyes, like the color of blood” or “is bloodshot eyes” +23:30 kqg7 rc://*/ta/man/translate/figs-explicit לַֽ⁠מְאַחֲרִ֥ים עַל־הַ⁠יָּ֑יִן 1 This verse answers the rhetorical questions in the previous verse. If you did not use questions in the previous verse, then you may need to adjust this sentence. Alternate translation: “The kind of people who do these things are those who linger over wine” +23:30 g2tp rc://*/ta/man/translate/figs-metonymy לַֽ⁠מְאַחֲרִ֥ים עַל־הַ⁠יָּ֑יִן 1 Here, the writer refers to people who use a lot of time drinking a lot of wine as if they were lingering **over wine**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “For those who spend many hours drinking wine” or “For those who drink more and more wine” +23:30 t96n rc://*/ta/man/translate/figs-explicit לַ֝⁠בָּאִ֗ים לַ⁠חְקֹ֥ר מִמְסָֽךְ 1 Here, the writer implies that these people **search out mixed wine** in order to drink it. If it would be helpful in your language, you could state this explicitly. Alternate translation: “for those coming to search out and drink mixed wine” +23:30 qrqd rc://*/ta/man/translate/figs-explicit מִמְסָֽךְ 1 In ancient Israel, people often prepared **wine** for drinking by mixing it with water. See how you translated “mixed her wine” in [9:2](../09/02.md) and the similar expression in [9:5](../09/05.md). +23:31 v5x1 rc://*/ta/man/translate/figs-explicit אַל־תֵּ֥רֶא 1 Here, **look at** implies looking at with pleasure or with the desire to drink the **wine**. If it would be helpful in your language, you could state this explicitly. Alternate translation: “Do not look with desire for” +23:31 u5q1 rc://*/ta/man/translate/grammar-connect-logic-contrast כִּ֪י יִתְאַ֫דָּ֥ם כִּֽי־יִתֵּ֣ן בַּכּ֣וֹס עֵינ֑⁠וֹ יִ֝תְהַלֵּ֗ךְ בְּ⁠מֵישָׁרִֽים 1 These three clauses give reasons why someone is tempted to drink **wine**, in contrast to the command to **not look at** it. If it would be helpful in your language, you could make this contrast more explicit. Alternate translation: “despite it being red, giving its eye in the cup, and going with evenness” +23:31 ducn rc://*/ta/man/translate/figs-idiom יִתֵּ֣ן בַּכּ֣וֹס עֵינ֑⁠וֹ 1 The phrase **it gives eye** refers to the way **wine** gleams or reflects light inside a **cup**. If it would be helpful in your language, you could state this explicitly. Alternate translation: “it gleams in the cup” +23:31 pcbf rc://*/ta/man/translate/figs-explicit יִ֝תְהַלֵּ֗ךְ בְּ⁠מֵישָׁרִֽים 1 Here, the writer implies that the **wine** **goes** down a person’s throat smoothly when he drinks it. If it would be helpful in your language, you could state this explicitly. Alternate translation: “it flows down one’s through smoothly” +23:32 ip9z rc://*/ta/man/translate/figs-parallelism אַ֭חֲרִית⁠וֹ כְּ⁠נָחָ֣שׁ יִשָּׁ֑ךְ וּֽ⁠כְ⁠צִפְעֹנִ֥י יַפְרִֽשׁ 1 These two phrases mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the phrases with a word other than **and** in order to show that the second phrase is repeating the first one, not saying something additional. Alternate translation: “Its end bites like a snake, yes, it stings like a viper” +23:32 t2m5 rc://*/ta/man/translate/figs-explicit אַ֭חֲרִית⁠וֹ 1 **Its end** refers to the result of drinking too much wine. If it would be helpful in your language, you could state this explicitly. Alternate translation: “The result of drinking too much of it” +23:32 lpa4 rc://*/ta/man/translate/figs-simile כְּ⁠נָחָ֣שׁ יִשָּׁ֑ךְ 1 The writer is saying that the result of drinking too much wine is **like a snake** biting the person because it harms a person. If it would be helpful in your language, you could state that explicitly. Alternate translation: “is harm” or “harms the person” +23:32 cr4n rc://*/ta/man/translate/figs-simile וּֽ⁠כְ⁠צִפְעֹנִ֥י יַפְרִֽשׁ 1 The writer is saying that the result of drinking too much wine is **like a viper** stinging the person because it harms a person. If it would be helpful in your language, you could state that explicitly. Alternate translation: “and it harms the person” +23:33-35 ser4 rc://*/ta/man/translate/figs-explicit עֵ֭ינֶי⁠ךָ יִרְא֣וּ זָר֑וֹת 1 The writer implies that what is described in these verses is what someone experiences when he drinks too much alcohol. If it would be helpful in your language, you could state this explicitly. Alternate translation: “These things will happen if you drink too much wine: your eyes will see strange things” +23:33 qfg7 rc://*/ta/man/translate/figs-synecdoche עֵ֭ינֶי⁠ךָ & וְ֝⁠לִבְּ⁠ךָ֗ 1 In this verse, **eyes** refers to the whole person. See how you translated the same use of **eyes** in [23:26](../23/26.md). +23:33 feum rc://*/ta/man/translate/figs-synecdoche וְ֝⁠לִבְּ⁠ךָ֗ יְדַבֵּ֥ר תַּהְפֻּכֽוֹת 1 Here, **heart** could refer to: (1) the whole person, as in [12:23](../12/23.md) and the UST. (2) the person’s mind, in which case the mind would be speaking to itself. Alternate translation: “and your mind will tell you confusing things” or “and your mind will be confused” +23:34 ezl8 rc://*/ta/man/translate/figs-parallelism וְ֭⁠הָיִיתָ כְּ⁠שֹׁכֵ֣ב בְּ⁠לֶב־יָ֑ם וּ֝⁠כְ⁠שֹׁכֵ֗ב בְּ⁠רֹ֣אשׁ חִבֵּֽל 1 These two phrases mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the phrases with a word other than **and** in order to show that the second phrase is repeating the first one, not saying something additional. Alternate translation: “And you will be like one who lies down in the heart of the sea, yes, like one who lies down at the head of a mast” +23:34 s7qb rc://*/ta/man/translate/figs-simile כְּ⁠שֹׁכֵ֣ב בְּ⁠לֶב־יָ֑ם 1 The writer is saying that a drunk person is like someone **who lies down in the heart of the sea** because that person feels dizzy, nauseous, and unsteady like someone on a boat in the middle of the ocean. If it would be helpful in your language, you could state that explicitly. Alternate translation: “dizzy and nauseous” +23:34 owzj rc://*/ta/man/translate/figs-metaphor בְּ⁠לֶב־יָ֑ם 1 Here, **heart** refers to middle of **the sea**, which is far away from land. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “in the middle of the sea” or “far out in the ocean” +23:34 q7lv rc://*/ta/man/translate/figs-simile וּ֝⁠כְ⁠שֹׁכֵ֗ב בְּ⁠רֹ֣אשׁ חִבֵּֽל 1 The writer is saying that a drunk person is like someone **who lies down at the head of a mast** because that person feels dizzy and stumbles like someone who sways back and forth at the top of the mast of a ship in the ocean. If it would be helpful in your language, you could state that explicitly. Alternate translation: “and swaying from side to side” +23:34 lxy2 rc://*/ta/man/translate/translate-unknown בְּ⁠רֹ֣אשׁ חִבֵּֽל 1 The phrase **head of a mast** refers to the top of a long wooden pole to which a large cloth called a sail was attached for the purpose of sailing a ship. This part of the ship would move back and forth more than any other part of the ship, so someone **at the head of a mast** could easily become dizzy. If your readers would not be familiar with this type of **mast**, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “at the highest point on a ship” +23:35 c4na rc://*/ta/man/translate/figs-quotations הִכּ֥וּ⁠נִי 1 This verse describes what a drunk person would say, who was referred to as “you” in the previous two verses. If it would be helpful in your language, you could indicate this with quotation marks or with whatever other punctuation or convention your language uses to indicate a quotation. +23:35 kzm5 rc://*/ta/man/translate/grammar-connect-logic-contrast הִכּ֥וּ⁠נִי בַל־חָלִיתִי֮ 1 The drunk person implies a strong contrast between the first clause and the second. In your translation, indicate this strong contrast in a way that is natural in your language. Alternate translation: “They struck me. However, I was not hurt” +23:35 tze3 rc://*/ta/man/translate/grammar-connect-logic-contrast הֲלָמ֗וּ⁠נִי בַּל־יָ֫דָ֥עְתִּי 1 The drunk person implies a strong contrast between the first clause and the second. In your translation, indicate this strong contrast in a way that is natural in your language. Alternate translation: “They beat me. However, I did not know” +23:35 d953 rc://*/ta/man/translate/figs-rquestion מָתַ֥י אָקִ֑יץ 1 The drunk person uses a question in order to emphasize his desire to be **awake**. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “I want to wake up!” +23:35 d6ej rc://*/ta/man/translate/figs-metaphor מָתַ֥י אָקִ֑יץ 1 Here, **wake up** refers to the drunk person becoming sober again. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “When will I sober up” +23:35 lesx rc://*/ta/man/translate/figs-ellipsis א֝וֹסִ֗יף אֲבַקְשֶׁ֥⁠נּוּ עֽוֹד 1 The words **add** and **seek it again** express a single idea. The word **add** emphasizes the repetition of seeking more wine to drink. If it would be more natural in your language, you could express this meaning in a different way. Alternate translation: “I will seek it yet again” +23:35 r9kx rc://*/ta/man/translate/figs-explicit אֲבַקְשֶׁ֥⁠נּוּ עֽוֹד 1 The drunk person implies that he will **seek** more wine and drink it. If it would be helpful in your language, you could state this explicitly. Alternate translation: “I will seek wine to drink again” 24:intro nl8m 0 # Proverbs 24 General Notes\n\n## Structure and formatting\n\nChapter 24 continues the section beginning in the previous chapter and is mainly filled with short, individual proverbs.\n\nThe second half of this chapter finishes the section.\n\n## Special concepts in this chapter\n\n### Lazy man story\n\nUnlike much of Proverbs, verses 30–34 tell a short story about a lazy man, which ends in a very memorable proverb.\n -24:1 d1dq 0 # General Information:\n\nThese verses continue the “thirty sayings” ([Proverbs 22:20](../22/20.md)). +24:1 d1dq 0 [24:1](../24/01.md)–[2](../24/02.md) is Saying 19 of the 30 “words of the wise ones.” 24:2 dw7g rc://*/ta/man/translate/figs-synecdoche their hearts 0 The words “their hearts” refer to the whole person. Alternate translation: “they” 24:2 m8px rc://*/ta/man/translate/figs-synecdoche their lips 0 The words “their lips” refer to the whole person. Alternate translation: “they” 24:2 es5l talk about trouble 0 Alternate translation: “talk about causing harm” or “talk about creating problems” -24:3 f9id 0 # General Information:\n\nThese verses continue the “thirty sayings” ([Proverbs 22:20](../22/20.md)). +24:3 f9id 0 [24:3](../24/03.md)–[4](../24/04.md) is Saying 20 of the 30 “words of the wise ones.” 24:3 hiy4 rc://*/ta/man/translate/figs-abstractnouns Through wisdom a house is built 0 If your language does not use an abstract noun for the idea behind the word **wisdom**, you could express the same idea with an adjective. These words can be translated in active form. Alternate translation: “People need to be wise if they are to build a good house” (See also: [[rc://*/ta/man/translate/figs-activepassive]]) 24:3 q4cp rc://*/ta/man/translate/figs-abstractnouns by understanding it is established 0 If your language does not use an abstract noun for the idea behind the word **understanding**, you could express the same idea with a verbal form. These words can be translated in active form. Alternate translation: “People need to understand what is morally good and what is morally bad if they are to establish a house” (See also: [[rc://*/ta/man/translate/figs-activepassive]] and [[rc://*/ta/man/translate/figs-explicit]]) 24:3 mq3v rc://*/ta/man/translate/figs-metonymy it is established 0 The word “established” means made stable and strong. The word “house” is a metonym for the family that lives in the house, and the house being physically stable and strong is a metaphor for a family that lives in peace. (See also: [[rc://*/ta/man/translate/figs-metaphor]]) 24:4 ry4y rc://*/ta/man/translate/figs-abstractnouns By knowledge the rooms are filled 0 If your language does not use an abstract noun for the idea behind the word **knowledge**, you could express the same idea with a verbal form. These words can be translated in active form. Alternate translation: “People need to know what is precious and pleasant if they are to fill their rooms” (See also: [[rc://*/ta/man/translate/figs-activepassive]] and [[rc://*/ta/man/translate/figs-explicit]]) +24:5 lfm0 0 [24:5](../24/05.md)–[6](../24/06.md) is Saying 21 of the 30 “words of the wise ones.” 24:5 my2f rc://*/ta/man/translate/figs-abstractnouns a man of knowledge increases his strength 0 The abstract nouns “knowledge” and “strength” can be translated as the verb “know” and the adjective “strong.” Alternate translation: “a man who knows many things is stronger because he knows these things” 24:6 e43z wage your war 0 Alternate translation: “fight your war” 24:6 nll1 advisors 0 those who tell government officials what those officials should do +24:7 krxt 0 [24:7](../24/07.md) is Saying 22 of the 30 “words of the wise ones.” 24:7 r9t9 rc://*/ta/man/translate/figs-idiom too high for a fool 0 This is an idiom. “too difficult for a fool to understand” 24:7 e2pv rc://*/ta/man/translate/figs-metonymy open his mouth 0 The mouth is a metonym for the words that come from the mouth. Alternate translation: “speak” +24:8 a5cj 0 [24:8](../24/08.md)–[9](../24/09.md) is Saying 23 of the 30 “words of the wise ones.” 24:8 f9l9 a master of schemes 0 one who is skillful at making evil plans. Alternate translation: “a mischievous person” or “a troublemaker” +24:10 eko6 0 [24:10](../24/10.md) is Saying 24 of the 30 “words of the wise ones.” 24:10 dbq1 rc://*/ta/man/translate/figs-idiom your strength is small 0 This is an idiom. Alternate translation: “you have very little strength” or “you are certainly weak” +24:11 in3v 0 [24:11](../24/11.md)–[12](../24/12.md) is Saying 25 of the 30 “words of the wise ones.” 24:11 xc8k rc://*/ta/man/translate/figs-activepassive those who are being taken away 0 These words can be translated in active form by using the term “they” which could be anyone, but are probably government officials. Alternate translation: “those whom they are taking away” 24:11 n8k2 taken away 0 Another possible meaning is “dragged away.” 24:11 ru95 staggering 0 walking unsteadily and almost falling. This word would also describe the way a person walks when he is being dragged away. @@ -2908,19 +2996,21 @@ front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduct 24:12 zda4 rc://*/ta/man/translate/figs-metonymy weighs the heart 0 The word “heart” is a metonym for what a person thinks and desires. The writer speaks as if what a person thinks and desires were a physical object that a person could weigh, and weighing an object is a metaphor for looking closely at something to see how good it is. Alternate translation: “knows how good what people really think and desire is” (See also: [[rc://*/ta/man/translate/figs-metaphor]]) 24:12 pa6x rc://*/ta/man/translate/figs-rquestion The one who guards your life, does he not know it? 0 The writer assumes the readers know the answer and asks this for emphasis. Alternate translation: “The one who guards your life knows it.” 24:12 m55q rc://*/ta/man/translate/figs-rquestion Will God not give to each one what he deserves? 0 The writer assumes the readers know the answer and asks this for emphasis. Alternate translation: “God will give to each one what he deserves.” -24:15 i96h 0 # General Information:\n\nThese verses continue the “thirty sayings” ([Proverbs 22:20](../22/20.md)). +24:13 sb5m 0 [24:13](../24/13.md)–[14](../24/14.md) is Saying 26 of the 30 “words of the wise ones.” +24:15 i96h 0 [24:15](../24/15.md)–[16](../24/16.md) is Saying 27 of the 30 “words of the wise ones.” 24:15 s1ww rc://*/ta/man/translate/figs-idiom Do not lie in wait 0 The words “lie in wait” are an idiom. Translate “lie in wait” as in [Proverbs 1:11](../01/11.md). Alternate translation: “Do not hide and wait for the right time” 24:15 g6w6 his home 0 the home of the righteous person 24:16 jrm7 rises again 0 Alternate translation: “gets back on his feet” or “stands up again” 24:16 k8ly rc://*/ta/man/translate/figs-personification wicked people are brought down by calamity 0 The writer speaks as if “calamity” were a person who could do bad things to other people. These words can be translated in active form. Alternate translation: “God will use calamity to bring down the wicked people” (See also: [[rc://*/ta/man/translate/figs-activepassive]]) 24:16 u49k rc://*/ta/man/translate/figs-metaphor are brought down 0 This is a metaphor of a person who was standing but someone has brought him down to the ground or made him fall. 24:16 ze9b calamity 0 times when bad things happen to people and their property -24:17 rpu6 0 # General Information:\n\nThese verses continue the “thirty sayings” ([Proverbs 22:20](../22/20.md)). +24:17 rpu6 0 [24:17](../24/17.md)–[18](../24/18.md) is Saying 28 of the 30 “words of the wise ones.” 24:17 t9ei your enemy falls 0 Alternate translation: “something bad happens to your enemy” 24:17 by2h rc://*/ta/man/translate/figs-synecdoche let not your heart be glad 0 This is a strong command. The word “heart” represents the person. Alternate translation: “do not allow yourself to be glad” or “stop yourself from being glad” 24:18 b18i rc://*/ta/man/translate/figs-idiom turn away his wrath from him 0 The words “turn away his wrath” are an idiom for no longer being angry. What Yahweh would do instead can be made explicit. Alternate translation: “stop being angry with him and be angry with you instead” (See also: [[rc://*/ta/man/translate/figs-explicit]]) +24:19 pz3e 0 [24:19](../24/19.md)–[20](../24/20.md) is Saying 29 of the 30 “words of the wise ones.” 24:20 mmf6 rc://*/ta/man/translate/figs-metaphor the lamp of wicked people will go out 0 The lamp is used as a metaphor for life. The life of wicked people will end just as a lamp goes out. -24:21 j1fr 0 # General Information:\n\nThese verses continue the “thirty sayings” ([Proverbs 22:20](../22/20.md)). +24:21 j1fr 0 [24:21](../24/21.md)–[22](../24/22.md) is Saying 30 of the 30 “words of the wise ones.” 24:21 vvr9 Fear 0 a deep respect and awe for a person in authority 24:22 jzb3 rc://*/ta/man/translate/figs-rquestion who knows the extent of the destruction that will come from both of them? 0 The writer asks this question to emphasize the disaster. Alternate translation: “no one knows the extent of the destruction that will come from both of them.” 24:22 ub7e both of them 0 these words refer to Yahweh and the king From a708346d689fef7bd54dc7a3f8dcdc9ddc69b59d Mon Sep 17 00:00:00 2001 From: christopherrsmith Date: Thu, 10 Aug 2023 10:03:56 +0000 Subject: [PATCH 056/127] Merge christopherrsmith-tc-create-1 into master by christopherrsmith (#3450) --- tn_ACT.tsv | 4 ++-- tn_JOB.tsv | 59 +++++++++++++++++++++++++++--------------------------- 2 files changed, 32 insertions(+), 31 deletions(-) diff --git a/tn_ACT.tsv b/tn_ACT.tsv index c53e547ecd..dbac3298af 100644 --- a/tn_ACT.tsv +++ b/tn_ACT.tsv @@ -58,7 +58,7 @@ front:intro mw28 0 # Introduction to Acts\n\n## Part 1: General Introduction\ 1:13 vis2 rc://*/ta/man/translate/figs-explicit ὅτε εἰσῆλθον 1 The previous verse explains that the apostles returned to Jerusalem. If it would be helpful to your readers, you could state that again explicitly here. Alternate translation: “when they arrived back in Jerusalem” 1:13 zt12 rc://*/ta/man/translate/translate-unknown εἰς τὸ ὑπερῷον, ἀνέβησαν οὗ ἦσαν καταμένοντες 1 In this culture, in some houses, rooms were built on top of other rooms. The expression **upper chamber** describes such a room, which was reached by stairs. If your culture does not have houses like that, it may be helpful to explain the meaning of the expression in your translation. Alternate translation: “they climbed the stairs to the room where they were staying, which had been built on top of other rooms in the house” 1:13 a032 rc://*/ta/man/translate/figs-idiom Ἰάκωβος Ἁλφαίου & Ἰούδας Ἰακώβου 1 These are two occurrences of an idiom. Alternate translation: “James the son of Alphaeus … Judas the son of James” -1:13 a033 rc://*/ta/man/translate/translate-names Ἰάκωβος & Ἁλφαίου & Ἰούδας & Ἰακώβου 1 These are the names of four men. As the UST indicates, the man named **James** who was the father of **Judas** is not the same man as the James who is mentioned first in this verse, and he is also not the same man as James the son of Alphaeus. +1:13 a033 rc://*/ta/man/translate/translate-names Ἰάκωβος Ἁλφαίου & Ἰούδας & Ἰακώβου 1 These are the names of four men. As the UST indicates, the man named **James** who was the father of **Judas** is not the same man as the James who is mentioned first in this verse, and he is also not the same man as James the son of Alphaeus. 1:13 a034 rc://*/ta/man/translate/translate-names Σίμων ὁ Ζηλωτὴς 1 **Simon** is the name of a man, and **Zealot** is another name by which he was known. (1) **Zealot** could be a title that indicates that this man was part of the group of people who wanted to free the Jewish people from Roman rule. Alternate translation: “Simon the Patriot” (2) **Zealot** could also be a description that indicates that this man was zealous for God to be honored. Alternate translation: “Simon the Passionate One” 1:14 z6cf ὁμοθυμαδὸν 1 The word **unanimously** indicates that the apostles and other believers shared a common commitment and purpose and that there was no strife among them. Alternate translation: “with one accord” or “harmoniously” 1:14 a035 rc://*/ta/man/translate/figs-explicit γυναιξὶν 1 Luke assumes that his readers will know he is referring to the women who accompanied Jesus and his disciples during his ministry. These women provided for them out of their own means, and they had traveled with them to Jerusalem. These women are described in [Luke 8:2–3](../luk/08/02.md) and [23:49](../luk/23/49.md). Alternate translation: “the women who had helped Jesus and his disciples during his ministry” @@ -3517,4 +3517,4 @@ front:intro mw28 0 # Introduction to Acts\n\n## Part 1: General Introduction\ 28:30 a660 rc://*/ta/man/translate/writing-pronouns ἐνέμεινεν 1 The pronoun **he** refers to Paul. It may be helpful to clarify this for your readers. Alternate translation: “Paul stayed” 28:31 wv1l rc://*/ta/man/translate/figs-abstractnouns τὴν Βασιλείαν τοῦ Θεοῦ 1 If your language does not use an abstract noun for the idea of a **kingdom**, you could express the same idea in another way. Alternate translation: “how God had begun to rule as king” 28:31 a661 rc://*/ta/man/translate/figs-abstractnouns μετὰ πάσης παρρησίας ἀκωλύτως 1 If your language does not use abstract nouns for the ideas of **boldness** and **hindrance**, you could express the same ideas in other ways. Alternate translation: “very boldly, with no one hindering him” -28:31 a662 rc://*/ta/man/translate/figs-hyperbole μετὰ πάσης παρρησίας 1 Luke says **all** here as a generalization for emphasis. If it would be helpful in your language, you could use a different way to express the emphasis. +28:31 a662 rc://*/ta/man/translate/figs-hyperbole μετὰ πάσης παρρησίας 1 Luke says **all** here as a generalization for emphasis. If it would be helpful in your language, you could use a different way to express the emphasis. \ No newline at end of file diff --git a/tn_JOB.tsv b/tn_JOB.tsv index a32057d576..4d859880e3 100644 --- a/tn_JOB.tsv +++ b/tn_JOB.tsv @@ -244,7 +244,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 4:12 j099 rc://*/ta/man/translate/figs-synecdoche וַ⁠תִּקַּ֥ח אָ֝זְנִ֗⁠י 1 Eliphaz is using one part of himself, his **ear**, to mean all of him in the act of hearing. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and I heard” 4:13 h37a rc://*/ta/man/translate/figs-idiom מֵ⁠חֶזְיֹנ֣וֹת לָ֑יְלָה 1 By **visions of the night**, Eliphaz means dreams. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “from a dream that I had” 4:13 er9t rc://*/ta/man/translate/figs-personification בִּ⁠נְפֹ֥ל תַּ֝רְדֵּמָ֗ה עַל־אֲנָשִֽׁים 1 Eliphaz is speaking of **deep sleep** as if it were a living thing that could be actively **falling** on people. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “as happens when people are deeply asleep” -4:13 j100 rc://*/ta/man/translate/figs-gendernotations אֲנָשִֽׁים 1 Although the term **men** is masculine, Eliphaz is using the word in a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “people” +4:13 j100 rc://*/ta/man/translate/figs-gendernotations אֲנָשִֽׁים 1 Here the masculine term **men** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “people” 4:14 pp18 rc://*/ta/man/translate/figs-doublet פַּ֣חַד קְ֭רָאַ⁠נִי וּ⁠רְעָדָ֑ה 1 The terms **Fear** and **trembling** mean similar things. Eliphaz is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “Great fear came upon me” 4:14 j101 rc://*/ta/man/translate/writing-poetry פַּ֣חַד & הִפְחִֽיד 1 For emphasis, Eliphaz is using a construction in which a subject and its verb come from the same root. You may be able to use the same construction in your language to express the meaning here. Alternatively, your language may another way of showing the emphasis. 4:14 j102 rc://*/ta/man/translate/figs-synecdoche וְ⁠רֹ֖ב עַצְמוֹתַ֣⁠י הִפְחִֽיד 1 Eliphaz is using one part of himself, his **bones**, to mean all of him in the act of becoming afraid. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and I became completely afraid” or “yes, I became completely afraid” @@ -254,7 +254,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 4:17 qqw3 rc://*/ta/man/translate/figs-rquestion הַֽ֭⁠אֱנוֹשׁ מֵ⁠אֱל֣וֹהַ יִצְדָּ֑ק אִ֥ם מֵ֝⁠עֹשֵׂ֗⁠הוּ יִטְהַר־גָּֽבֶר 1 In both of these sentences, Eliphaz is using the question form for emphasis. If you would not use the question form for this purpose in your language, you could translate these questions as statements or exclamations. Alternate translation: “A man cannot be more righteous than God! A man cannot be more pure than his Maker!” 4:17 j105 rc://*/ta/man/translate/figs-explicit הַֽ֭⁠אֱנוֹשׁ 1 The term that Eliphaz is using for **man** here implicitly means a “mortal.” You can indicate this in your translation if that would be helpful to your readers. Alternate translation: “a mortal” 4:17 j106 rc://*/ta/man/translate/figs-idiom אִ֥ם מֵ֝⁠עֹשֵׂ֗⁠הוּ יִטְהַר־גָּֽבֶר 1 Eliphaz is using the word **If** to introduce a question that anticipates a negative answer. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation: “A man cannot be more pure than his Maker, can he?” -4:17 j107 rc://*/ta/man/translate/figs-gendernotations גָּֽבֶר 1 Eliphaz is using the word **man** here (a synonym for the word translated **man** earlier in the verse) in a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “a person” +4:17 j107 rc://*/ta/man/translate/figs-gendernotations הַֽ֭⁠אֱנוֹשׁ & גָּֽבֶר 1 In each instance, the masculine term **man** has generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “a person … a person” 4:18 j108 rc://*/ta/man/translate/writing-pronouns לֹ֣א יַאֲמִ֑ין & יָשִׂ֥ים 1 The pronouns **he** and **his** refer back to the previous verse to God, not to “a man.” It may be helpful to clarify this for your readers. Alternate translation: “God does not trust … God charges” 4:18 j109 rc://*/ta/man/translate/figs-explicit בַּ֭⁠עֲבָדָי⁠ו & וּ֝⁠בְ⁠מַלְאָכָ֗י⁠ו 1 By **his servants**, Eliphaz implicitly means the **angels** he mentions later in the verse. You can indicate this in your translation if that would be helpful to your readers. Alternate translation: “in the angels who serve him and … those angels” 4:19 j110 rc://*/ta/man/translate/figs-ellipsis אַ֤ף ׀ שֹׁכְנֵ֬י בָֽתֵּי־חֹ֗מֶר 1 Eliphaz is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “How much less will God be confident that dwellers in houses of clay are doing the right thing” @@ -304,7 +304,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 5:6 j132 rc://*/ta/man/translate/figs-explicit לֹא־יֵצֵ֣א מֵ⁠עָפָ֣ר אָ֑וֶן וּ֝⁠מֵ⁠אֲדָמָ֗ה לֹא־יִצְמַ֥ח עָמָֽל׃ 1 The implication, if trouble and misery do not just happen, is that their cause is the indignation and resentment that Eliphaz warned Job against in verse 2. You can indicate this in your translation if that would be helpful to your readers. Alternate translation, as a poetic parallel: “it is truly indignation that causes trouble, yes, it is resentment that causes misery” 5:7 j133 rc://*/ta/man/translate/grammar-connect-words-phrases כִּֽי 1 Eliphaz is using the word **For** to introduce the reason why he says that trouble does not just happen. Its cause is known: People create trouble for themselves. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation: “I say this because” 5:7 kz2s rc://*/ta/man/translate/figs-explicit ־אָ֭דָם לְ⁠עָמָ֣ל יוּלָּ֑ד וּ⁠בְנֵי־רֶ֝֗שֶׁף יַגְבִּ֥יהוּ עֽוּף׃ 1 Eliphaz assumes that Job will understand that by naming two things that he holds to be true, he means that the first is just as true as the second. You could indicate that explicitly if it would be helpful to your readers. Alternate translation: “man is born to trouble, just as surely as sons of the flame soar to fly” -5:7 j134 rc://*/ta/man/translate/figs-gendernotations אָ֭דָם לְ⁠עָמָ֣ל יוּלָּ֑ד 1 Although the term **man** is masculine, Eliphaz is using the word in a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “people are born to trouble” +5:7 j134 rc://*/ta/man/translate/figs-gendernotations אָ֭דָם לְ⁠עָמָ֣ל יוּלָּ֑ד 1 Here the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “people are born to trouble” 5:7 j135 rc://*/ta/man/translate/figs-activepassive אָ֭דָם לְ⁠עָמָ֣ל יוּלָּ֑ד 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “people have an innate tendency to cause trouble for themselves” 5:7 j136 rc://*/ta/man/translate/figs-metaphor וּ⁠בְנֵי־רֶ֝֗שֶׁף 1 Eliphaz is describing sparks as if they were **sons of the flame**, that is, as if fire gave birth to sparks and sent them out. Your language may have a poetic expression of its own that you can use in your translation to describe sparks. You could also state the meaning plainly. Alternate translation: “and sparks” 5:7 j137 rc://*/ta/man/translate/figs-idiom יַגְבִּ֥יהוּ עֽוּף 1 This expression means that sparks fly upwards, carried by currents of air. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “fly upwards” @@ -335,7 +335,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 5:16 j157 rc://*/ta/man/translate/figs-genericnoun לַ⁠דַּ֣ל 1 This phrase does not refer to a specific person. It refers to anyone who has the quality that it names. Express this in the way that would be most natural in your language. Alternate translation: “to those who are poor” 5:16 exr5 rc://*/ta/man/translate/figs-personification וְ֝⁠עֹלָ֗תָ⁠ה קָ֣פְצָה פִּֽי⁠הָ 1 Job is speaking of **injustice** as if it were a living thing that could **shut** its own **mouth**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and people no longer make unjust claims against them” 5:16 j158 rc://*/ta/man/translate/grammar-connect-words-phrases וְ֝⁠עֹלָ֗תָ⁠ה 1 Eliphaz may be using the word translated **and** to indicate that poor people have hope because others no longer make unjust claims against them. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation: “because injustice” -5:17 j159 rc://*/ta/man/translate/figs-gendernotations אֱ֭נוֹשׁ 1 Although the term **man** is masculine, Eliphaz is using the word in a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “is anyone” or “is any person” +5:17 j159 rc://*/ta/man/translate/figs-gendernotations אֱ֭נוֹשׁ 1 Here the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “is anyone” or “is any person” 5:17 j160 rc://*/ta/man/translate/grammar-connect-words-phrases וּ⁠מוּסַ֥ר שַׁ֝דַּ֗י אַל־תִּמְאָֽס 1 Eliphaz is using the word translated **and** to indicate that Job should not despise God’s chastening because he is blessed as someone whom God is correcting. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation: “so do not despise the chastening of Shaddai” 5:17 g1br rc://*/ta/man/translate/figs-doublenegatives אַל־תִּמְאָֽס 1 If it would be clearer in your language, you could use a positive expression to translate this double negative that consists of the negative particle **not** and the negative verb **despise**. Alternate translation: “appreciate” 5:18 fx57 rc://*/ta/man/translate/figs-metaphor כִּ֤י ה֣וּא יַכְאִ֣יב וְ⁠יֶחְבָּ֑שׁ יִ֝מְחַ֗ץ וְיָדָיו תִּרְפֶּֽינָה 1 Eliphaz is speaking as if God literally **injures** and **wounds** people and then gives them medical treatment. He means that God uses setbacks and sufferings (which could include physical ailments) to correct people. If it would be clearer in your language, you could state the meaning plainly. The UST models one way to do this. @@ -477,7 +477,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 7:intro y5ka 0 # Job 7 General Notes\n\n## Structure and Formatting\n\nIn this chapter, Job finishes responding to Eliphaz’s first speech, and he also addresses God directly in light of his exchange with Eliphaz.\n- Verses 1–6: Job continues to respond to Elilphaz\n- Verses 7–21: Job addresses God directly\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry.\n\n## Important Figures of Speech in this Chapter\n\n### Metaphors\n\nJob uses many different images in this chapter to describe what the things are like that he is feeling and experiencing. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n### Rhetorical questions\n\nJob often uses the question form in this chapter to emphasize the points he is making to Eliphaz and to God. Notes suggest how these questions may be translated as statements or exclamations if that would be more natural in your language. (See: [[rc://*/ta/man/translate/figs-rquestion]]) 7:1 nz5u rc://*/ta/man/translate/figs-rquestion הֲ⁠לֹא־ צָבָ֣א לֶ⁠אֱנ֣וֹשׁ על־ אָ֑רֶץ וְ⁠כִ⁠ימֵ֖י שָׂכִ֣יר יָמָֽי⁠ו 1 Job is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate these questions as statements or as exclamations. Alternate translation: “Man has hardship on earth! Yes, his days are like the days of a hireling!” 7:1 j228 rc://*/ta/man/translate/figs-abstractnouns הֲ⁠לֹא־צָבָ֣א לֶ⁠אֱנ֣וֹשׁ על־אָ֑רֶץ 1 If your language does not use an abstract noun for the idea of **hardship**, you could express the same idea in another way. Alternate translation: “Life on earth is hard for a man!” -7:1 j229 rc://*/ta/man/translate/figs-gendernotations לֶ⁠אֱנ֣וֹשׁ 1 Although the term **man** is masculine, Job is using the word in a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “to a person” +7:1 j229 rc://*/ta/man/translate/figs-gendernotations לֶ⁠אֱנ֣וֹשׁ 1 Here the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “to a person” 7:1 m3yt rc://*/ta/man/translate/figs-simile וְ⁠כִ⁠ימֵ֖י שָׂכִ֣יר יָמָֽי⁠ו 1 Job is using this comparison to say that just as **the days of a hireling** (that is, someone hired by the day for manual labor) are long and difficult, so his days are long and difficult. If it would be helpful in your language, you could make this point explicitly. Alternate translation, as an exclamation: “Yes, his days are long and difficult, like those of a hireling!” 7:2 g9ji rc://*/ta/man/translate/figs-simile כְּ⁠עֶ֥בֶד יִשְׁאַף־ צֵ֑ל וּ֝⁠כְ⁠שָׂכִ֗יר יְקַוֶּ֥ה פָעֳלֽ⁠וֹ 1 The point of this comparison, as Job makes clear in the next verse, is that just as a **slave** and a **hireling** have to endure long periods of wishing for relief, so Job has gone a long time without relief. If it would be helpful in your language, you could make this point explicitly. Alternate translation: “As a slave wishes all through a long, hot day that evening would come, and as a hireling must wait until the end of the day to be paid” 7:2 f1pu rc://*/ta/man/translate/figs-metonymy צֵ֑ל 1 Job is using the term **shade** to mean by association the evening, when the sun becomes low in the sky and shadows cover the earth. Specifically, he means the end of the work day. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the evening” or “the end of the work day” @@ -615,7 +615,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 8:22 j279 rc://*/ta/man/translate/figs-quotemarks אֵינֶֽ⁠נּוּ 1 If you decided to punctuate verses 11–22 as a second-level quotation, indicate the end of this quotation here with a closing second-level quotation mark or whatever other punctuation or convention your language uses to indicate the end of a second-level quotation. 9:intro n51u 0 # Job 9 General Notes\n\n## Structure and Formatting\n\nThis chapter is Job’s response to Bildad’s first speech. In [8:5](../08/05.md), Bildad told Job that he should appeal to God. In response, Job protests in this chapter that a human being cannot appeal to God.\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry.\n\n## Important Figures of Speech in this Chapter\n\n### Litany\n\nIn verses 5–10, Job makes a series of statements about how powerful God is. These specific statements illustrate the general statement that Job makes in verse 4 that God is “wise in heart and mighty in strength.” A series of statements such as this is known as a litany. If your readers would recognize what Job is doing, you can translate and format this litany the way the ULT does. If the litany form would not be familiar to your readers, you could format the general statement in a way that will show that it is a summary statement that shows the overall meaning of what Job is saying. You could then put each sentence of the litany on a separate line. The format might look something like this:\n\nGod is wise in heart and mighty in strength (Who has hardened himself against him and been whole?),\n> the one removing mountains and they do not know, who overturns them in his anger,\n> the one shaking the earth from its place and causing its pillars to tremble,\n> the one speaking to the sun and it does not rise, and upon the stars he seals,\n> stretching out the heavens by himself and treading on the waves of the sea,\n> making the Bear, Orion, the Pleiades, and the chambers of the south,\n> doing great {things} until there is no searching and distinguished {things} until there is no number. 9:2 r4pi rc://*/ta/man/translate/figs-rquestion וּ⁠מַה־יִּצְדַּ֖ק אֱנ֣וֹשׁ עִם־אֵֽל 1 Job is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “But a man cannot be righteous with God!” -9:2 a9ku rc://*/ta/man/translate/figs-gendernotations אֱנ֣וֹשׁ 1 Although the term **man** is masculine, Job is using the word in a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “a person” +9:2 a9ku rc://*/ta/man/translate/figs-gendernotations אֱנ֣וֹשׁ 1 Here the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “a person” 9:3 t9fi rc://*/ta/man/translate/writing-pronouns אִם־יַ֭חְפֹּץ לָ⁠רִ֣יב עִמּ֑⁠וֹ 1 In this part of the verse, the pronoun **he** refers to “a man” and the pronoun “him” refers to God. It may be helpful to clarify this for your readers. Alternate translation: “If a person desires to contend with God” 9:3 a6um rc://*/ta/man/translate/figs-explicit לָ⁠רִ֣יב עִמּ֑⁠וֹ 1 Job assumes that Bildad will understand that he is using the word **contend** to mean making a formal legal complaint against God. In this culture, people made such complaints to community leaders in public places such as the gate of a town. Each party would question the other in the presence of the leaders, who would then discuss the case and decide how to resolve it. Job is probably describing how he participated as a leader in such cases in [29:21–23](../29/21.md). Your language may have an expression for this process that you could use in your translation. Alternate translation: “to take God to court” or “to file charges against God” 9:3 j280 rc://*/ta/man/translate/writing-pronouns לֹֽא־יַ֝עֲנֶ֗⁠נּוּ 1 In this part of the verse, (1) the pronoun **he** could refer to a human being and the pronoun **him** could refer to God. This seems likely, since after describing God’s knowledge and power, Job asks in [9:14](../09/14.md) how he could possibly answer God and in [9:32](../09/32.md) he says that God is “not a man, as I am, that I could answer him.” Alternate translation: “a human will not answer God” (2) the pronoun **he** could refer to God and the pronoun **him** could refer to a human being. This is also a possibility, since Job protests in [30:20](../30/20.md) that God does not answer him. Alternate translation: “God will not answer a human” @@ -725,11 +725,11 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 10:4 e9t6 rc://*/ta/man/translate/figs-rquestion הַ⁠עֵינֵ֣י בָשָׂ֣ר לָ֑⁠ךְ אִם־כִּ⁠רְא֖וֹת אֱנ֣וֹשׁ תִּרְאֶֽה 1 Job is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate these questions as statements or as exclamations. Alternate translation: “You do not have eyes of flesh! You do not see according to the seeing of a man!” 10:4 d65r rc://*/ta/man/translate/figs-metonymy הַ⁠עֵינֵ֣י בָשָׂ֣ר לָ֑⁠ךְ 1 Job is using the expression **of flesh** to mean “human,” by association with the way that humans have flesh. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Do you have human eyes?” or “You do not have human eyes!” 10:4 s8ae rc://*/ta/man/translate/figs-idiom אִם־כִּ⁠רְא֖וֹת אֱנ֣וֹשׁ תִּרְאֶֽה 1 Job is using the word **If** to introduce a question that anticipates a negative answer. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation: “You do not see as people see, do you?” -10:4 j318 rc://*/ta/man/translate/figs-gendernotations כִּ⁠רְא֖וֹת אֱנ֣וֹשׁ 1 Although the term **man** is masculine, Job is using the word in a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “as people do” +10:4 j318 rc://*/ta/man/translate/figs-gendernotations כִּ⁠רְא֖וֹת אֱנ֣וֹשׁ 1 Here the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “as people do” 10:5 st4n rc://*/ta/man/translate/figs-explicit הֲ⁠כִ⁠ימֵ֣י אֱנ֣וֹשׁ יָמֶ֑י⁠ךָ אִם־שְׁ֝נוֹתֶ֗י⁠ךָ כִּ֣⁠ימֵי גָֽבֶר 1 Job is asking implicitly whether God has the same number of **days** and **years** as a human being, not whether God experiences the kind of **days** and **years** that people do. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “Is the number of your days the same as the number of the days that a man has, or is the number of your years the same as the number of days that a person has” 10:5 awt6 rc://*/ta/man/translate/figs-rquestion הֲ⁠כִ⁠ימֵ֣י אֱנ֣וֹשׁ יָמֶ֑י⁠ךָ אִם־שְׁ֝נוֹתֶ֗י⁠ךָ כִּ֣⁠ימֵי גָֽבֶר 1 Job is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate these questions as statements or as exclamations, not continuing this sentence into the following two verses. Alternate translation: “Your days are not like the days of a man! No, your years are not like the days of a person!” 10:5 j319 rc://*/ta/man/translate/figs-metonymy הֲ⁠כִ⁠ימֵ֣י אֱנ֣וֹשׁ יָמֶ֑י⁠ךָ אִם־שְׁ֝נוֹתֶ֗י⁠ךָ כִּ֣⁠ימֵי גָֽבֶר 1 Job is using the terms **days** and **years** to mean by association the lifetime of a person. If it would be helpful in your language, you could combine the two phrases and state the meaning plainly. Alternate translation: “Do you have as short a lifetime as people do” or “You do not have as short a lifetime as people do!” -10:5 j320 rc://*/ta/man/translate/figs-gendernotations אֱנ֣וֹשׁ & גָֽבֶר 1 In this verse, the two instances of the word **man** translate two different words that have essentially the same meaning. Both words are masculine, but Job is using them in a generic sense that includes both men and women. If it would be helpful to your readers, you could use terms in your language that are clearly inclusive of both men and women. Alternate translation: “a mortal … a human being” +10:5 j320 rc://*/ta/man/translate/figs-gendernotations אֱנ֣וֹשׁ & גָֽבֶר 1 In this verse, the two instances of the word **man** translate two different words that have essentially the same meaning. Both of these masculine terms have a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “a mortal … a human being” 10:5 j321 rc://*/ta/man/translate/figs-parallelism כִּ֣⁠ימֵי 1 If it would be more natural in your language, you could say “years” instead of **days** here. This would maintain a parallel between the two parts of this verse without making any significant change in meaning. (The original reading may have been “years”; many translations say that.) Alternate translation: “like the years of” 10:5 e5pg rc://*/ta/man/translate/figs-idiom אִם־שְׁ֝נוֹתֶ֗י⁠ךָ כִּ֣⁠ימֵי גָֽבֶר 1 Job is using the word **If** to introduce a question that anticipates a negative answer. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation: “Your years are not like the days of a man, are they?” 10:6 zdk3 rc://*/ta/man/translate/figs-explicit כִּֽי־תְבַקֵּ֥שׁ לַ⁠עֲוֺנִ֑⁠י וּ֭⁠לְ⁠חַטָּאתִ֥⁠י תִדְרֽוֹשׁ 1 In this verse and the previous one, Job seems to be asking implicitly whether God is seeking urgently to discover whether he has sinned because God has only a short time to live and God wants to discover this before he dies. You could indicate that in your translation if it would be helpful to your readers. It may be helpful to begin a new sentence here. Alternate translation: “Is that why you seek for my iniquity and search for my sin” @@ -884,7 +884,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 12:10 j391 rc://*/ta/man/translate/grammar-connect-words-phrases וְ֝⁠ר֗וּחַ כָּל־בְּשַׂר־אִֽישׁ 1 In this instance, Job is using the word **and** to emphasize something that is included in the previous phrase, not to introduce something additional. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation, preceded by a comma: “including the breath of all flesh of man” 12:10 s1sr rc://*/ta/man/translate/figs-metonymy וְ֝⁠ר֗וּחַ כָּל־בְּשַׂר־אִֽישׁ 1 Job is using the term **breath** by association to mean “life.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and the life of all flesh of man” 12:10 j392 rc://*/ta/man/translate/figs-synecdoche וְ֝⁠ר֗וּחַ כָּל־בְּשַׂר־אִֽישׁ 1 Job is using one part of **man**, his **flesh**, to mean all of him. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and the life of every man” -12:10 j393 rc://*/ta/man/translate/figs-gendernotations וְ֝⁠ר֗וּחַ כָּל־בְּשַׂר־אִֽישׁ 1 Although the term **man** is masculine, Job is using the word in a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “and the life of every woman and man” or “and the life of every person” +12:10 j393 rc://*/ta/man/translate/figs-gendernotations וְ֝⁠ר֗וּחַ כָּל־בְּשַׂר־אִֽישׁ 1 Here the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “and the life of every woman and man” or “and the life of every person” 12:11 j394 rc://*/ta/man/translate/grammar-connect-words-phrases הֲ⁠לֹא־אֹ֭זֶן מִלִּ֣ין תִּבְחָ֑ן וְ֝⁠חֵ֗ךְ אֹ֣כֶל יִטְעַם־לֽ⁠וֹ 1 In this instance, Job is using the word **and** to say that the phrase it introduces is just as true as the previous phrase. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation: “Does not the ear test words, just as the palate tastes its food?” 12:11 d5vn rc://*/ta/man/translate/figs-rquestion הֲ⁠לֹא־אֹ֭זֶן מִלִּ֣ין תִּבְחָ֑ן וְ֝⁠חֵ֗ךְ אֹ֣כֶל יִטְעַם־לֽ⁠וֹ 1 Job is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “Certainly the ear tests words just as the palate tastes its food!” 12:11 j395 rc://*/ta/man/translate/figs-personification הֲ⁠לֹא־אֹ֭זֶן מִלִּ֣ין תִּבְחָ֑ן וְ֝⁠חֵ֗ךְ אֹ֣כֶל יִטְעַם־לֽ⁠וֹ 1 Job is speaking of the **ear** as if it could **test words** by itself. He is using the ear to represent hearing, and he means that people themselves test or consider the words of others when they hear them. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Do people not consider others’ words when they hear them, just as people discern with their mouths the taste of their food” @@ -901,7 +901,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 12:14 j402 rc://*/ta/man/translate/grammar-connect-words-phrases יַ֭הֲרוֹס וְ⁠לֹ֣א יִבָּנֶ֑ה יִסְגֹּ֥ר עַל־אִ֝֗ישׁ וְ⁠לֹ֣א יִפָּתֵֽחַ 1 In both of these instances, Job is using the word **and** to introduce what happens under the condition he is describing. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation: “if he breaks down, then it is not rebuilt; if he closes upon a man, then it is not opened” 12:14 v1pt rc://*/ta/man/translate/figs-activepassive וְ⁠לֹ֣א יִבָּנֶ֑ה & וְ⁠לֹ֣א יִפָּתֵֽחַ 1 If your language does not use these passive forms, you could express the ideas in active form or in another way that is natural in your language. Alternate translation: “and no one rebuilds … and no one opens” 12:14 j403 rc://*/ta/man/translate/figs-idiom יִסְגֹּ֥ר עַל־אִ֝֗ישׁ וְ⁠לֹ֣א יִפָּתֵֽחַ 1 In this context, the expressions **closes upon** and **opened** refer to imprisonment and release. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “he imprisons a man, and that man is not released” or “if he imprisons a man, then no one releases that man” -12:14 j495 rc://*/ta/man/translate/figs-gendernotations אִ֝֗ישׁ 1 Although the term **man** is masculine, Job is using the word in a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “a man or woman” or “a person” +12:14 j495 rc://*/ta/man/translate/figs-gendernotations אִ֝֗ישׁ 1 Here the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “a man or woman” or “a person” 12:15 pl3c rc://*/ta/man/translate/grammar-connect-words-phrases הֵ֤ן יַעְצֹ֣ר בַּ⁠מַּ֣יִם וְ⁠יִבָ֑שׁוּ וִֽ֝⁠ישַׁלְּחֵ֗⁠ם וְ⁠יַ֖הַפְכוּ אָֽרֶץ 1 In both of these instances, Job is using the word **and** to introduce what happens under the condition he is describing. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation: “if he withholds the waters, then they dry up; if he sends them out, then they overthrow the land” 12:15 rel2 rc://*/ta/man/translate/figs-metaphor וְ⁠יַ֖הַפְכוּ אָֽרֶץ 1 Job is speaking as if the **waters** would literally **overthrow** the **land** or turn it upside down. He means that the waters would completely cover the land so that there would be no land any more. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “and they completely flood the land” 12:16 gqf6 rc://*/ta/man/translate/figs-abstractnouns עִ֭מּ⁠וֹ עֹ֣ז וְ⁠תֽוּשִׁיָּ֑ה 1 If your language does not use abstract nouns for the ideas of **strength** and **prudence**, you could express the same ideas in other ways. Alternate translation: “God is strong and prudent” @@ -948,7 +948,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 13:8 i61h rc://*/ta/man/translate/figs-explicit לָ⁠אֵ֥ל תְּרִיבֽוּ⁠ן 1 Job is using the word **plead** to mean "argue a court case." He is suggesting that his friends are not counseling him impartially but, rather, taking God’s side against him even though, as he sees it, he has a valid case against God. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “will you take God’s side against me?” or “you are taking God’s side against me!” 13:9 l9wk rc://*/ta/man/translate/figs-rquestion הֲ֭⁠טוֹב כִּֽי־יַחְקֹ֣ר אֶתְ⁠כֶ֑ם אִם־כְּ⁠הָתֵ֥ל בֶּ֝⁠אֱנ֗וֹשׁ תְּהָתֵ֥לּוּ בֽ⁠וֹ 1 Job is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate these questions as statements or as exclamations. Alternate translation: “It is not good that he will examine you! You will not deceive him as you might deceive a man” 13:9 j412 rc://*/ta/man/translate/figs-explicit הֲ֭⁠טוֹב כִּֽי־יַחְקֹ֣ר אֶתְ⁠כֶ֑ם 1 Job means implicitly that it would not be **good** for his friends if God were to **examine** them because God would discover that they had not been telling the truth about him. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “If God were to examine you, he would discover that you have not been telling the truth about him, and that would not be good for you” -13:9 gk9j rc://*/ta/man/translate/figs-gendernotations בֶּ֝⁠אֱנ֗וֹשׁ 1 Although the term **man** is masculine, Job is using the word in a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “a man or a woman” or “a human” +13:9 gk9j rc://*/ta/man/translate/figs-gendernotations בֶּ֝⁠אֱנ֗וֹשׁ 1 Here the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “a man or a woman” or “a human” 13:10 j413 rc://*/ta/man/translate/grammar-connect-logic-result הוֹכֵ֣חַ יוֹכִ֣יחַ אֶתְ⁠כֶ֑ם אִם־בַּ֝⁠סֵּ֗תֶר פָּנִ֥ים תִּשָּׂאֽוּ⁠ן 1 If it would be more natural in your language, you could reverse the order of these phrases, since the second phrase gives the reason for the result that the first phrase describes. Alternate translation: “If in secret you were lifting faces, reproving, he would reprove you” 13:10 ecs9 rc://*/ta/man/translate/figs-reduplication הוֹכֵ֣חַ יוֹכִ֣יחַ 1 Job is repeating the verb **reprove** in order to intensify the idea that it expresses. If your language can repeat words for intensification, it would be appropriate to do that here in your translation. If not, your language may have another way of expressing the emphasis. Alternate translation: “He would certainly reprove” 13:10 g5lz rc://*/ta/man/translate/figs-idiom פָּנִ֥ים תִּשָּׂאֽוּ⁠ן 1 See how you translated the similar expression in [13:8](../13/08.md). Alternate translation: “you were showing favoritism” @@ -997,7 +997,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 14:1 j425 rc://*/ta/man/translate/figs-ellipsis אָ֭דָם יְל֣וּד אִשָּׁ֑ה קְצַ֥ר יָ֝מִ֗ים וּֽ⁠שְׂבַֽע־רֹֽגֶז 1 Job is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from the context if that would be clearer in your language. However, Job is being deliberately terse in order to describe the human condition as pitiful, so you may wish to translate this statement with fewer words than your language would ordinarly use. Alternate translation: “Man, who is born of woman, is few of days and full of trouble” 14:1 j426 rc://*/ta/man/translate/figs-activepassive אָ֭דָם יְל֣וּד אִשָּׁ֑ה 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “Every child of a human mother” 14:1 j427 rc://*/ta/man/translate/figs-metonymy אָ֭דָם יְל֣וּד אִשָּׁ֑ה 1 Job is using the phrase **born of woman** by association to mean that people are mortal. In other words, just as they are naturally born, they will naturally die. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Mortal man” -14:1 d6in rc://*/ta/man/translate/figs-gendernotations אָ֭דָם יְל֣וּד אִשָּׁ֑ה 1 As the General Notes to this chapter discuss, although the term **Man** is masculine, Job is using the word here and throughout the chapter in a generic sense that includes both men and women. If it would be helpful to your readers, in all such instances you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “Mortal humans” +14:1 d6in rc://*/ta/man/translate/figs-gendernotations אָ֭דָם יְל֣וּד אִשָּׁ֑ה 1 As the General Notes to this chapter discuss, here and throughout the chapter the masculine term “man” has a generic sense that includes both men and women. If it would be helpful to your readers, in all such instances you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “Mortal humans” 14:1 u162 rc://*/ta/man/translate/figs-idiom קְצַ֥ר יָ֝מִ֗ים וּֽ⁠שְׂבַֽע־רֹֽגֶז 1 Job does not mean that in general people live for only a few **days**. He is using the term **days** to mean time in general. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “His life is short and it is full of trouble” 14:1 pfe3 rc://*/ta/man/translate/figs-metaphor וּֽ⁠שְׂבַֽע־רֹֽגֶז 1 Job is speaking of **Man** as if he were a container that **trouble** fills. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and continually troubled” 14:2 bgr2 rc://*/ta/man/translate/figs-parallelism כְּ⁠צִ֣יץ יָ֭צָא וַ⁠יִּמָּ֑ל וַ⁠יִּבְרַ֥ח כַּ֝⁠צֵּ֗ל וְ⁠לֹ֣א יַעֲמֽוֹד 1 These two phrases mean similar things. Job is using repetition to emphasize the idea that the phrases express. Since Job is using two different images together, it may be helpful to connect the phrases with a word other than **and** in order to show that the second phrase is conveying the same idea as the first one, not saying something additional. Alternate translation: “He comes forth and withers like a flower; yes, he flees like a shadow and does not stand” @@ -1021,7 +1021,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 14:9 f92c rc://*/ta/man/translate/figs-personification מֵ⁠רֵ֣יחַ מַ֣יִם 1 Job is speaking of the tree he is describing as if it could actually smell the **scent** of **waters**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “as soon as the ground becomes moist,” 14:9 dav4 rc://*/ta/man/translate/figs-genericnoun וְ⁠עָשָׂ֖ה קָצִ֣יר 1 Job is not referring to a specific **branch**. He actually means that the stump of the tree will send forth many branches or shoots. Express this in the way that would be most natural in your language. Alternate translation: “and send forth many shoots” 14:9 bx2i rc://*/ta/man/translate/figs-explicit כְּמוֹ־נָֽטַע 1 Job is referring implicitly to a young **plant**, which would grow rapidly. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “as young plants do” or “as if it were a young plant” -14:10 j433 rc://*/ta/man/translate/figs-gendernotations וְ⁠גֶ֣בֶר & אָדָ֣ם 1 In this verse, the two instances of the word **man** translate two different words that have essentially the same meaning. Both words are masculine, but Job is using them in a generic sense that includes both men and women. If it would be helpful to your readers, you could use terms in your language that are clearly inclusive of both men and women. Alternate translation: “but a mortal … a human being” +14:10 j433 rc://*/ta/man/translate/figs-gendernotations וְ⁠גֶ֣בֶר & אָדָ֣ם 1 In this verse, the two instances of the word **man** translate two different words that have essentially the same meaning. These masculine terms have a generic sense that includes both men and women. If it would be helpful to your readers, you could use terms in your language that are clearly inclusive of both men and women. Alternate translation: “but a mortal … a human being” 14:10 j434 rc://*/ta/man/translate/figs-euphemism וַ⁠יִּגְוַ֖ע 1 See how you translated the similar expression in [3:11](../03/11.md). Alternate translation: “and passes away” 14:10 wz2a rc://*/ta/man/translate/figs-rquestion וְ⁠אַיּֽ⁠וֹ 1 Job is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “and he is gone completely” 14:11 f32z rc://*/ta/man/translate/translate-versebridge 0 This verse is the beginning of a sentence that Job completes at the start of the next verse. The entire sentence draws a comparison. To show this, you could create a verse bridge for verses 11–12. Within it, this sentence might say something like this: “Just as waters disappear from a lake and a river dwindles and dries up, so a man lies down and does not arise.” @@ -1059,7 +1059,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 14:20 p3dh rc://*/ta/man/translate/figs-idiom מְשַׁנֶּ֥ה פָ֝נָ֗י⁠ו 1 The expression **changing his face** describes a person’s face becoming wrinkled as that person ages. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “making his face wrinkled” 14:20 j444 rc://*/ta/man/translate/figs-synecdoche מְשַׁנֶּ֥ה פָ֝נָ֗י⁠ו 1 Job may be using one part of the aging process, the **changing** of the **face** to become wrinkled, to mean the entire process. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “causing him to age” 14:20 lq7f rc://*/ta/man/translate/figs-explicit וַֽ⁠תְּשַׁלְּחֵֽ⁠הוּ 1 Job is implicitly describing how God will **send** a person **away** from the community of living people to the abode of the dead. Job will describe this isolation in more detail in the next two verses. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “you send him away from the community of living people to the abode of the dead” -14:21 m7cw rc://*/ta/man/translate/figs-gendernotations בָ֭נָי⁠ו 1 Although the term **sons** is masculine, Job is using the word in a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “His children” +14:21 m7cw rc://*/ta/man/translate/figs-gendernotations בָ֭נָי⁠ו 1 Here the masculine term **sons** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “His children” 14:22 j445 rc://*/ta/man/translate/figs-synecdoche אַךְ־בְּ֭שָׂר⁠וֹ עָלָ֣י⁠ו יִכְאָ֑ב וְ֝⁠נַפְשׁ֗⁠וֹ עָלָ֥י⁠ו תֶּאֱבָֽל 1 Job is using parts of a person, his **flesh** and his **soul**, to mean all of a person in the act of grieving and mourning. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “He alone grieves for himself, yes, he alone mourns for himself” 15:intro p4sy 0 # Job 15 General Notes\n\n## Structure and Formatting\nIn this chapter, Job’s friend Eliphaz speaks to him once again. This time he speaks more strongly than he spoke before.\n- Verses 1–10: Eliphaz argues that the insights of traditional wisdom are on his side.\n- Verses 11–16: Eliphaz argues that Job should not defiantly insist that he is righteous.\n- Verses 17­–19: Eliphaz invites Job to consider the insights of traditional wisdom.\n- Verses 20–35: Eliphaz quotes the insights of traditional wisdom.\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry. 15:2 mw8h rc://*/ta/man/translate/figs-rquestion הֶֽ⁠חָכָ֗ם יַעֲנֶ֥ה דַֽעַת־ר֑וּחַ וִֽ⁠ימַלֵּ֖א קָדִ֣ים בִּטְנֽ⁠וֹ 1 Eliphaz is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. This verse is the beginning of a question that continues into the next verse, but if you translate it as a statement or as an exclamation, it may be helpful to make it a separate sentence in your translation. Alternate translation: “A wise person does not answer with knowledge of wind or fill his belly with the east wind!” @@ -1080,7 +1080,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 15:7 a7jq rc://*/ta/man/translate/figs-explicit הֲ⁠רִאישׁ֣וֹן אָ֭דָם תִּוָּלֵ֑ד וְ⁠לִ⁠פְנֵ֖י גְבָע֣וֹת חוֹלָֽלְתָּ 1 Eliphaz is implicitly challenging Job not to consider himself wiser than everyone else because, after all, he is not older than everyone else. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “You should not think that you are wiser than everyone else, because you were not born the first man! No, you were not formed to the face of the hills!” 15:7 j449 rc://*/ta/man/translate/figs-hyperbole הֲ⁠רִאישׁ֣וֹן אָ֭דָם תִּוָּלֵ֑ד וְ⁠לִ⁠פְנֵ֖י גְבָע֣וֹת חוֹלָֽלְתָּ 1 Eliphaz is overstating his point for emphasis as he challenges Job not to consider himself wiser than others. If a speaker of your language would not make this kind of overstatement, you could use a different way to express the emphasis. Alternate translation: “You should not think that you are wiser than everyone else, because you are not older than the other wise people in our community” 15:7 v4jt rc://*/ta/man/translate/figs-activepassive הֲ⁠רִאישׁ֣וֹן אָ֭דָם תִּוָּלֵ֑ד 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “Are you the first person who ever lived” -15:7 j450 rc://*/ta/man/translate/figs-gendernotations הֲ⁠רִאישׁ֣וֹן אָ֭דָם 1 Although the term **man** is masculine, Eliphaz is using the word in a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “the first human” +15:7 j450 rc://*/ta/man/translate/figs-gendernotations הֲ⁠רִאישׁ֣וֹן אָ֭דָם 1 Here the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “the first human” 15:7 j451 rc://*/ta/man/translate/figs-metonymy וְ⁠לִ⁠פְנֵ֖י גְבָע֣וֹת חוֹלָֽלְתָּ 1 Here the word **face** represents the presence of something by association with the way people can see the face of a person who is present. By asking whether Job was **formed** in the presence of **the hills**, Eliphaz is asking whether Job was formed at the same time as the hills, that is, long ago. Alternate translation: “and were you formed when the hills were formed” 15:7 j452 rc://*/ta/man/translate/figs-activepassive וְ⁠לִ⁠פְנֵ֖י גְבָע֣וֹת חוֹלָֽלְתָּ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “and did God form you when he formed the hills” 15:7 j453 rc://*/ta/man/translate/figs-synecdoche גְבָע֣וֹת 1 Eliphaz is using one part of the earth, its **hills**, to mean all of it as God created it. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the earth” @@ -1106,7 +1106,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 15:13 q3sz rc://*/ta/man/translate/figs-synecdoche כִּֽי־תָשִׁ֣יב אֶל־אֵ֣ל רוּחֶ֑⁠ךָ 1 Eliphaz is using one part of Job, his **spirit**, to mean all of him in the act of turning against God. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “that you turn yourself against God” 15:13 v2f5 rc://*/ta/man/translate/figs-metonymy וְ⁠הֹצֵ֖אתָ מִ⁠פִּ֣י⁠ךָ מִלִּֽין 1 Eliphaz is using the term **words** to mean what Job has been saying by using words and the term **mouth** to mean speaking. He is suggesting that the things Job has been saying are inappropriate. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and say such inappropriate things” 15:14 n6c7 rc://*/ta/man/translate/figs-rquestion מָֽה־אֱנ֥וֹשׁ כִּֽי־יִזְכֶּ֑ה וְ⁠כִֽי־יִ֝צְדַּ֗ק יְל֣וּד אִשָּֽׁה 1 Eliphaz is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “Man cannot be clean! No, one born of a woman cannot be righteous!” -15:14 z1zl rc://*/ta/man/translate/figs-gendernotations אֱנ֥וֹשׁ 1 Although the term **man** is masculine, Eliphaz is using the word in a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “a human being” +15:14 z1zl rc://*/ta/man/translate/figs-gendernotations אֱנ֥וֹשׁ 1 Here the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “a human being” 15:14 u6tx rc://*/ta/man/translate/figs-metaphor יִזְכֶּ֑ה 1 Eliphaz is speaking as if people who are innocent of wrongdoing are literally **clean**. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “he should be innocent” 15:14 j464 rc://*/ta/man/translate/figs-activepassive יְל֣וּד אִשָּֽׁה 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “someone to whom a woman has given birth” 15:14 j465 rc://*/ta/man/translate/figs-metonymy יְל֣וּד אִשָּֽׁה 1 Eliphaz is speaking of human mortality by association with the way that people are **born** physically and, by implication, will also die. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “a mortal” @@ -1233,7 +1233,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 16:21 izh8 rc://*/ta/man/translate/figs-123person לְ⁠גֶ֣בֶר 1 When he refers to a **man** in the first part of this verse, Job seems to be speaking about himself in the third person. If it would be helpful in your language, you could translate this in the first person. Alternate translation: “for me” 16:21 kk12 rc://*/ta/man/translate/figs-ellipsis וּֽ⁠בֶן־אָדָ֥ם לְ⁠רֵעֵֽ⁠הוּ 1 Job is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “and a son of man argues for his neighbor” 16:21 j510 rc://*/ta/man/translate/grammar-connect-words-phrases וּֽ⁠בֶן־אָדָ֥ם לְ⁠רֵעֵֽ⁠הוּ 1 In this instance, Job is using the word **and** to say that the phrase it introduces is just as true as the previous phrase. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation: “just as a son of man argues for his neighbor” -16:21 j511 rc://*/ta/man/translate/figs-gendernotations וּֽ⁠בֶן־אָדָ֥ם לְ⁠רֵעֵֽ⁠הוּ 1 Although the terms **son** and **man** are masculine, Job is using the phrase **a son of man** in a generic sense to mean “a human being.” If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “just as one human being argues on behalf of another human being” +16:21 j511 rc://*/ta/man/translate/figs-gendernotations וּֽ⁠בֶן־אָדָ֥ם לְ⁠רֵעֵֽ⁠הוּ 1 Although the terms **son** and **man** are masculine, the phrase **a son of man** has a generic sense and means “a human being.” If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “just as one human being argues on behalf of another human being” 16:22 j512 rc://*/ta/man/translate/figs-idiom שְׁנ֣וֹת מִסְפָּ֣ר יֶאֱתָ֑יוּ 1 Job is using the expression **years of number** to mean “a few years.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “a few years will go by” 16:22 z81v rc://*/ta/man/translate/figs-euphemism וְ⁠אֹ֖רַח לֹא־אָשׁ֣וּב אֶהֱלֹֽךְ 1 When Job says that he will **go** on a **path** and **not return**, he means that he will die. This is a mild way of referring to death. Your language may have a similar expression that you can use in your translation. You could also use plain language. Alternate translation: “and I will pass away” or “and then I will die” 17:intro rs6g 0 # Job 17 General Notes\n\n## Structure and Formatting\n\nThis chapter is the conclusion of Job’s response to Eliphaz’s second speech. Job expresses his disappointment with his friends’ advice, he asks Yahweh to help him, and he wishes that he had good things to hope for.\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry. @@ -1260,7 +1260,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 17:4 y4ne rc://*/ta/man/translate/figs-explicit לֹ֣א תְרֹמֵֽם 1 Job means implicitly that since God has kept his friends from understanding that he is innocent, God will not **exalt** or honor his friends by giving a guilty verdict against him, thereby vindicating what the friends have been saying. That would be allowing error to triumph. You could indicate that explicitly in your translation if that would be helpful to your readers. Alternate translation: “you will not vindicate what they have been erroneously saying by giving a guilty verdict against me” 17:5 kb8z rc://*/ta/man/translate/figs-synecdoche לְ֭⁠חֵלֶק יַגִּ֣יד רֵעִ֑ים וְ⁠עֵינֵ֖י בָנָ֣י⁠ו תִּכְלֶֽנָה 1 Job is using one thing that God does to maintain justice, punish those who commit perjury for a bribe, to represent all that God does to maintain justice. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “After all, you maintain justice by punishing people who corrupt court proceedings” 17:5 i5ps rc://*/ta/man/translate/figs-euphemism וְ⁠עֵינֵ֖י בָנָ֣י⁠ו תִּכְלֶֽנָה 1 Job is speaking of how the **eyes** of people who are dying **fail** (no longer see) in order to describe those people dying. This is a poetic way of speaking about death. Your language may have a similar expression that you could use in your translation. You could also use plain language. Alternate translation: “his sons will certainly die” -17:5 j522 rc://*/ta/man/translate/figs-gendernotations בָנָ֣י⁠ו 1 Although the term **sons** is masculine, Job is using the word in a generic sense that includes both sons and daughters. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “his children” +17:5 j522 rc://*/ta/man/translate/figs-gendernotations בָנָ֣י⁠ו 1 Here the masculine term **sons** has a generic sense that includes both sons and daughters. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “his children” 17:6 j523 rc://*/ta/man/translate/writing-pronouns וְֽ֭⁠הִצִּגַ⁠נִי 1 The pronoun **he** refers to God. After briefly speaking directly to God in verses 3 and 4, Job now speaks of God once again in the third person. It may be helpful to clarify this for your readers. Alternate translation: “But God has made me” 17:6 kzr9 rc://*/ta/man/translate/figs-explicit לִ⁠מְשֹׁ֣ל עַמִּ֑ים 1 Job is using the word **saying** to mean that the **peoples** are citing him by name as an outstanding example of someone who seemed to be prospering because he was righteous but who came to ruin because he was actually wicked. Your language may have an expression for this practice of citing people by name as examples that you can use in your translation. Alternate translation: “a byword for the peoples” 17:6 me7l rc://*/ta/man/translate/translate-symaction וְ⁠תֹ֖פֶת לְ⁠פָנִ֣ים אֶֽהְיֶֽה 1 People were **spitting** in Job’s **face** as a symbolic action to show their contempt for him as a wicked person, which he appeared to them to be. If it would be helpful to your readers, you could explain the significance of this action. Alternate translation: “and people have even been spitting in my face to show their contempt for me because they think I am a wicked person” @@ -1453,7 +1453,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 20:4 um5p rc://*/ta/man/translate/figs-rquestion הֲ⁠זֹ֣את יָ֭דַעְתָּ מִנִּי־עַ֑ד מִנִּ֤י שִׂ֖ים אָדָ֣ם עֲלֵי־אָֽרֶץ 1 Zophar is using the question form for emphasis. (The question continues into the next verse.) If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “Surely you are aware of this from long ago, from the placing of man upon the earth” 20:4 j584 rc://*/ta/man/translate/figs-synecdoche הֲ⁠זֹ֣את יָ֭דַעְתָּ מִנִּי־עַ֑ד מִנִּ֤י שִׂ֖ים אָדָ֣ם עֲלֵי־אָֽרֶץ 1 Zophar is speaking as if Job himself should have known **from long ago** what he is about to say. He means that Job is one member of the human community that has known this for as long as it has existed. As a member of that community, Job should know it because it has been passed down to him through traditional wisdom. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Surely you are aware of this traditional wisdom that we have received from our earliest ancestors” 20:4 j585 rc://*/ta/man/translate/figs-synecdoche מִנִּ֤י שִׂ֖ים אָדָ֣ם עֲלֵי־אָֽרֶץ 1 Zophar is using one thing that God did when he created people, **placing** them on the **earth**, to mean all that God did in creating people. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “ever since God created man” -20:4 j586 rc://*/ta/man/translate/figs-gendernotations מִנִּ֤י שִׂ֖ים אָדָ֣ם עֲלֵי־אָֽרֶץ 1 Although the term **man** is masculine, Zophar is using the word in a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “ever since God created people” +20:4 j586 rc://*/ta/man/translate/figs-gendernotations מִנִּ֤י שִׂ֖ים אָדָ֣ם עֲלֵי־אָֽרֶץ 1 Here the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “ever since God created people” 20:5 nhc5 rc://*/ta/man/translate/figs-rquestion כִּ֤י רִנְנַ֣ת רְ֭שָׁעִים מִ⁠קָּר֑וֹב וְ⁠שִׂמְחַ֖ת חָנֵ֣ף עֲדֵי־רָֽגַע 1 In this verse, Zophar completes the question that he began in the previous verse, using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “that the triumph of the wicked {is} from near, and the joy of the godless {is} for a moment!” 20:5 ubq8 rc://*/ta/man/translate/figs-nominaladj רְ֭שָׁעִים 1 Zophar is using the adjective **wicked**, which is plural, as a noun to mean a certain group of people. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “wicked people” 20:5 j587 rc://*/ta/man/translate/figs-idiom מִ⁠קָּר֑וֹב 1 Zophar is using this expression to mean that the **triumph** of the **wicked** does not extend very far. He means that it does not extend very far in time. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “does not last very long” @@ -1530,7 +1530,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 20:28 j618 rc://*/ta/man/translate/figs-metaphor נִ֝גָּר֗וֹת 1 Zophar is speaking as if the wicked person’s **wealth** were a liquid that could literally be **flowing away**. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “vanishing” or “being destroyed” 20:28 j620 rc://*/ta/man/translate/figs-idiom בְּ⁠י֣וֹם אַפּֽ⁠וֹ 1 While God would punish the wicked person on a specific **day**, Zophar is using the term **day** to refer to a specific time. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “at the time when God angrily punishes him” 20:29 j621 rc://*/ta/man/translate/figs-metaphor זֶ֤ה ׀ חֵֽלֶק־אָדָ֣ם רָ֭שָׁע מֵ⁠אֱלֹהִ֑ים וְ⁠נַחֲלַ֖ת אִמְר֣⁠וֹ מֵ⁠אֵֽל 1 Zophar is speaking as if God were literally giving a **wicked man** a **portion**, probably meaning a portion of family property, and a **heritage**, similarly meaning an inheritance. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “This is the punishment that the wicked man deserves, and God will punish him in that way” -20:29 j622 rc://*/ta/man/translate/figs-gendernotations אָדָ֣ם רָ֭שָׁע 1 Although the term **man** is masculine, Zophar is using the word in a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “the wicked person” +20:29 j622 rc://*/ta/man/translate/figs-gendernotations אָדָ֣ם רָ֭שָׁע 1 Here the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “the wicked person” 20:29 j623 rc://*/ta/man/translate/figs-genericnoun אָדָ֣ם רָ֭שָׁע 1 Zophar is not referring to a specific **wicked man** or person. He means wicked people in general. It may be more natural in your language to express this meaning by using a plural form. Alternate translation: “wicked people” 20:29 j624 rc://*/ta/man/translate/figs-possession וְ⁠נַחֲלַ֖ת אִמְר֣⁠וֹ מֵ⁠אֵֽל 1 Zophar is using this possessive form to describe a symbolic **heritage** or inheritance that God has appointed to a wicked person. It may be helpful clarify this for your readers. Alternate translation: “and his appointed heritage from God” or “and the heritage that God has appointed to him” 21:intro k6tx 0 # Job 21 General Notes\n\n## Structure and Formatting\n\nThis chapter is Job’s response to Zophar’s second speech.\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry.\n\n## Special Concepts in this Chapter\n\n### Punishment for the sins of one’s parents or ancestors\nIn the culture in which the book of Job was composed, people commonly believed that God might punish someone for the sins of their parents or ancestors. Job says in verse 19 of this chapter that this is what his three friends believe. However, while people’s sins may have consequences for their children and descendants, God does not punish people directly for their parents’ or ancestors’ sins. Be sure that this is clear in your translation.\n\n## Translation Issues in this Chapter\n\n### The adjective “wicked” as a noun\n\nIn verses 7, 16, 17, and 28, Job uses the adjective “wicked” as a noun to mean wicked people in general. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase such as “wicked people.” @@ -1594,7 +1594,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 21:19 gwj5 rc://*/ta/man/translate/figs-explicit אֱל֗וֹהַּ יִצְפֹּן־לְ⁠בָנָ֥י⁠ו אוֹנ֑⁠וֹ 1 Since this sentence does not agree with what Job says in the rest of this speech, Job must be quoting a popular saying that he knows Zophar would agree with (see, for example, [20:10](../20/10.md)). You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “You say, ‘God lays up his guilt for his sons’” 21:19 sac1 rc://*/ta/man/translate/figs-quotesinquotes אֱל֗וֹהַּ יִצְפֹּן־לְ⁠בָנָ֥י⁠ו אוֹנ֑⁠וֹ 1 If you decide to identify this explicitly as a popular saying that Job is quoting, if it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “You say that God lays up his guilt for his sons” 21:19 ev9v rc://*/ta/man/translate/figs-metaphor אֱל֗וֹהַּ יִצְפֹּן־לְ⁠בָנָ֥י⁠ו אוֹנ֑⁠וֹ 1 This saying speaks of **guilt** as something that can be stored for later use. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “God remembers what he is guilty of doing and punishes his sons for it” -21:19 j653 rc://*/ta/man/translate/figs-gendernotations לְ⁠בָנָ֥י⁠ו 1 Although the term **sons** is masculine, Job is using the word in a generic sense that includes both male and female children. If it would be helpful to your readers, you could use translate this in a way that shows that. Alternate translation: “for his sons and daughters” or “for his children” +21:19 j653 rc://*/ta/man/translate/figs-gendernotations לְ⁠בָנָ֥י⁠ו 1 Here the masculine term **sons** has a generic sense that includes both male and female children. If it would be helpful to your readers, you could use translate this in a way that shows that. Alternate translation: “for his sons and daughters” or “for his children” 21:19 j654 rc://*/ta/man/translate/writing-pronouns יְשַׁלֵּ֖ם אֵלָ֣י⁠ו וְ⁠יֵדָֽע 1 The first instance of **him** refers to God, while the second instance of **him** and the word **he** refer to a wicked person. It may be helpful to clarify this for your readers. Alternate translation: “Let God repay to the wicked person, and that person will know” 21:19 j655 rc://*/ta/man/translate/figs-idiom יְשַׁלֵּ֖ם אֵלָ֣י⁠ו 1 Here the word **repay** has the sense of “punish.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Let God punish him” 21:19 iyl4 rc://*/ta/man/translate/figs-explicit וְ⁠יֵדָֽע 1 Job means implicitly that if God would **repay** or punish the wicked person, then that person would **know** that he was guilty of sinning. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “and he will know that he is guilty of sinning” @@ -1663,7 +1663,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 21:34 j684 rc://*/ta/man/translate/figs-abstractnouns וּ֝⁠תְשֽׁוּבֹתֵי⁠כֶ֗ם נִשְׁאַר־מָֽעַל 1 If your language does not use an abstract noun for the idea of **falsehood**, you could express the same idea in another way. Alternate translation: “And what you are saying in answer to me is entirely false” 22:intro m13v 0 # Job 22 General Notes\n\n## Structure and Formatting\n\nThis chapter is the third and last speech of Job’s friend Eliphaz. What he says in this speech is stronger than what he says in his previous two speeches. He insists that Job must have done wrong, and he suggests several specific evil things that Job may have done.\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry.\n\n## Translation Issues in this Chapter\n\n### Eliphaz answering Job with his own words\n\nIn several places in this chapter, Eliphaz answers Job with his own words. That is, Eliphaz uses the same expressions that Job did earlier, but with different meaning and implications. To help your readers appreciate this, you may wish to translate Eliphaz’s expressions in these places in the same way that you translated Job’s similar expressions earlier. Notes will suggest ways to do this. 22:2 r9kd rc://*/ta/man/translate/figs-rquestion הַ⁠לְ⁠אֵ֥ל יִסְכָּן־גָּ֑בֶר 1 Job is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “A man cannot be useful to God!” -22:2 j685 rc://*/ta/man/translate/figs-gendernotations גָּ֑בֶר 1 Although the term **man** is masculine, Job is using the word in a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “a person” +22:2 j685 rc://*/ta/man/translate/figs-gendernotations גָּ֑בֶר 1 Here the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “a person” 22:3 h3pe rc://*/ta/man/translate/figs-rquestion הַ⁠חֵ֣פֶץ לְ֭⁠שַׁדַּי כִּ֣י תִצְדָּ֑ק וְ⁠אִם־בֶּ֝֗צַע כִּֽי־תַתֵּ֥ם דְּרָכֶֽי⁠ךָ 1 Eliphaz is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate these questions as statements or as exclamations. Alternate translation: “It is not pleasure to Shaddai that you are righteous! It is not gain to him that you perfect your ways!” 22:3 j686 rc://*/ta/man/translate/figs-idiom וְ⁠אִם־בֶּ֝֗צַע כִּֽי־תַתֵּ֥ם דְּרָכֶֽי⁠ךָ 1 Eliphaz is using the word **if** to introduce a question that anticipates a negative answer. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation: “it is not gain to him that you perfect your ways, is it” 22:3 j687 rc://*/ta/man/translate/figs-metaphor דְּרָכֶֽי⁠ךָ 1 Job is speaking of how a person lives as if that were a series of **ways** or paths that the person was walking along. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “your manner of life” @@ -1851,7 +1851,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 24:11 fp3g rc://*/ta/man/translate/writing-pronouns בֵּין־שׁוּרֹתָ֥⁠ם יַצְהִ֑ירוּ יְקָבִ֥ים דָּ֝רְכ֗וּ וַ⁠יִּצְמָֽאוּ 1 In this verse, the pronoun **they** refers to poor people and the pronoun **their** refers to wicked people. It may be helpful to clarify this for your readers. Alternate translation: “Within the walls of wicked people, poor people press oil; poor people tread the winepresses of wicked people, but those poor people suffer thirst” 24:11 rks1 rc://*/ta/man/translate/figs-explicit יַצְהִ֑ירוּ 1 Job is referring to the way that workers would **press oil** from olives, which were a staple food in this culture. You could indicate that explicitly in your translation if that would be helpful to your readers. You could also use a general expression if your readers might not be familiar with olives. Alternate translation: “they press oil from olives” or “they work hard to produce oil from plants” 24:11 a1m7 rc://*/ta/man/translate/figs-explicit יְקָבִ֥ים דָּ֝רְכ֗וּ וַ⁠יִּצְמָֽאוּ 1 Job is commenting here on the injustice of wicked people having poor people **tread their winepresses** but then not giving them any of the wine to drink. (In this culture, the water was often unsafe to drink. People drank wine to quench their thirst, and, because the wine had a low alcohol content, they could do that without getting drunk. Job is not saying that the wicked people should have given the poor people wine so that they could get drunk, only that they should have given them wine to quench their thirst.) See how you expressed the implicit meaning in the previous verse, where Job described how poor people carried grain but went hungry. Alternate translation: “they are thirsty, even though they work treading winepresses, because the wicked people who own the presses do not give them any of the wine to quench their thirst” -24:12 j759 rc://*/ta/man/translate/figs-gendernotations מְתִ֨ים 1 Although the term **men** is masculine, Job is using the word in a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “men and women” +24:12 j759 rc://*/ta/man/translate/figs-gendernotations מְתִ֨ים 1 Here the masculine term **men** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “men and women” 24:12 j760 rc://*/ta/man/translate/figs-nominaladj וְ⁠נֶֽפֶשׁ־חֲלָלִ֥ים תְּשַׁוֵּ֑עַ 1 Job is using the adjective **wounded** as a noun to mean a certain kind of person. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “and the souls of wounded people cry out” 24:12 j761 rc://*/ta/man/translate/figs-synecdoche וְ⁠נֶֽפֶשׁ־חֲלָלִ֥ים תְּשַׁוֵּ֑עַ 1 Job is using one part of a **wounded** person, his **soul**, to mean all of him in the act of crying out. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and wounded people cry out” 24:12 j762 rc://*/ta/man/translate/figs-explicit וְ⁠נֶֽפֶשׁ־חֲלָלִ֥ים תְּשַׁוֵּ֑עַ 1 Job implicitly means that these people are crying out to God for justice. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “and wounded people cry out to God for justice” @@ -1930,13 +1930,13 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 25:3 tb5c rc://*/ta/man/translate/figs-metaphor הֲ⁠יֵ֣שׁ מִ֭סְפָּר לִ⁠גְדוּדָ֑י⁠ו 1 In this verse, Bildad is describing God’s greatness by saying that at night, there are too many stars in the sky to count, and by day, the sun shines all over the world. So in this context, the word **troops** implicitly refers to the stars as if they were soldiers. Alternate translation: “Is there a number to the stars?” or “There are too many stars in the sky to count!” 25:3 j793 rc://*/ta/man/translate/figs-metonymy וְ⁠עַל־מִ֝֗י לֹא־יָק֥וּם אוֹרֵֽ⁠הוּ 1 Bildad is using the term **light** by association to mean the sun. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “And upon whom does the sun not rise?” or “And the sun shines on everyone!” 25:4 w2pf rc://*/ta/man/translate/figs-rquestion וּ⁠מַה־יִּצְדַּ֣ק אֱנ֣וֹשׁ עִם־אֵ֑ל וּ⁠מַה־יִּ֝זְכֶּ֗ה יְל֣וּד אִשָּֽׁה 1 Bildad is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “A man cannot be righteous with God! One born of a woman cannot be clean!” -25:4 v4y8 rc://*/ta/man/translate/figs-gendernotations אֱנ֣וֹשׁ 1 Although the term **man** is masculine, Bildad is using the word in a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “a person” +25:4 v4y8 rc://*/ta/man/translate/figs-gendernotations אֱנ֣וֹשׁ 1 Here the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “a person” 25:4 kx6l rc://*/ta/man/translate/figs-activepassive יְל֣וּד אִשָּֽׁה 1 See how you translated this expression in [15:14](../15/14.md). Alternate translation: “a mortal” 25:5 un12 rc://*/ta/man/translate/figs-explicit יָ֭רֵחַ וְ⁠לֹ֣א יַאֲהִ֑יל 1 Bildad implicitly means that compared with God’s holiness, the **moon** does not **shine** with the brightness of a pure, holy thing. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “the moon has no holy brightness” 25:5 kt4v rc://*/ta/man/translate/figs-metonymy בְ⁠עֵינָֽי⁠ו 1 Bildad is using the term **eyes** by association to mean sight. Sight, in turn, represents attention, perspective, and judgment. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “in his perspective” 25:6 c7kh rc://*/ta/man/translate/figs-idiom אַ֭ף כִּֽי־אֱנ֣וֹשׁ רִמָּ֑ה 1 **Indeed that** is an expression that indicates that what follows is greater in degree than what a person has just said. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “How much less a man, a worm” 25:6 j794 rc://*/ta/man/translate/figs-ellipsis אַ֭ף כִּֽי־אֱנ֣וֹשׁ רִמָּ֑ה 1 Bildad is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “How much less could a man, a worm, be pure” -25:6 l7b7 rc://*/ta/man/translate/figs-gendernotations אֱנ֣וֹשׁ & וּ⁠בֶן־אָ֝דָ֗ם 1 Although the terms **man** and **son** are masculine, Bildad is using these words in a generic sense that includes both men and women. If it would be helpful to your readers, you could use terms in your language that are clearly inclusive of both men and women. Alternate translation: “a human … or a human child” +25:6 l7b7 rc://*/ta/man/translate/figs-gendernotations אֱנ֣וֹשׁ & וּ⁠בֶן־אָ֝דָ֗ם 1 Although the terms **man** and **son** are masculine, here both words have a generic sense that includes both men and women. If it would be helpful to your readers, you could use terms in your language that are clearly inclusive of both men and women. Alternate translation: “a human … or a human child” 25:6 h6x7 rc://*/ta/man/translate/figs-metaphor אֱנ֣וֹשׁ רִמָּ֑ה 1 Bildad is speaking as if a human were literally a **worm**. He probably means that humans are lowly, just as worms are lowly, living in the dirt. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “that lowly creature” 25:6 j795 rc://*/ta/man/translate/figs-metaphor וּ⁠בֶן־אָ֝דָ֗ם תּוֹלֵעָֽה 1 Bildad is similarly speaking as if a human were literally a **grub**. Once again the basis of the comparison seems to be that just as grubs live in the earth, God originally formed humans from the earth. So this is a parallel poetic reference to human mortality. Rather than repeat the image, it may be more natural in your language to translate this as an explanatory phrase. Alternate translation, not preceded by a comma: “whom God formed from the earth” 26:intro f665 0 # Job 26 General Notes\n\n## Structure and Formatting\n\nThis chapter begins a long response by Job first to Bildad’s last speech and then to the friends in general. Bildad had spoken briefly of the greatness of God. Job shows that he is a truly godly man who appreciates God’s greatness by describing it in this chapter at greater length and in more eloquent language. Job told the friends in 12:3 that he had just as much wisdom as they did, and he demonstrates that in this chapter.\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry.\n\n## Important Figures of Speech in This Chapter\n\n### Litany\n\nIn verses 7–9, Job makes a series of statements about God that have a similar form. A series of statements such as this is known as a litany. If your readers would recognize what Job is doing, you can translate and format this litany the way the ULT does. If the litany form would not be familiar to your readers, you could help them appreciate it by putting each sentence of the litany on a separate line. See what you did with the similar litany in chapter 12. If it would be helpful to your readers, you could make each verse in the litany a separate sentence. For example, you could begin verse 7, “God stretches out.” Notes to verses 7–9 offer further suggestions.\n\n## Translation Issues in This Chapter\n\n### Reference of “he,” “him,” and “his”\n\nThe pronouns “he,” “him,” and “his” all refer to God throughout this chapter. If it would be helpful to your readers, you could specify the referent and say “God” or “God’s” at regular intervals for clarity. @@ -2019,7 +2019,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 27:12 pnx9 rc://*/ta/man/translate/figs-rquestion וְ⁠לָ⁠מָּה־זֶּ֝֗ה הֶ֣בֶל תֶּהְבָּֽלוּ 1 Job is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “you should therefore not vainly speak this vanity” 27:12 j831 rc://*/ta/man/translate/writing-poetry וְ⁠לָ⁠מָּה־זֶּ֝֗ה הֶ֣בֶל תֶּהְבָּֽלוּ 1 For emphasis, Job is using a construction in which a subject and its verb come from the same root. You may be able to use the same construction in your language to express the meaning here. Alternatively, your language may have another way of showing the emphasis. Alternate translation: “why then do you speak this utter vanity” or, as a statement, “you should therefore not speak this utter vanity” 27:13 g6qh rc://*/ta/man/translate/figs-metaphor זֶ֤ה ׀ חֵֽלֶק־אָדָ֖ם רָשָׁ֥ע ׀ עִם־אֵ֑ל 1 Job is speaking as if the punishment that God assigns to a **wicked man** were literally a **portion** or share of goods that God allotted to that person. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “This is the punishment that God assigns to a wicked man” -27:13 j832 rc://*/ta/man/translate/figs-gendernotations אָדָ֖ם רָשָׁ֥ע 1 Although the term **man** is masculine, Job is using the word in a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “a wicked person” +27:13 j832 rc://*/ta/man/translate/figs-gendernotations אָדָ֖ם רָשָׁ֥ע 1 Here the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “a wicked person” 27:13 djh6 rc://*/ta/man/translate/figs-metaphor וְֽ⁠נַחֲלַ֥ת עָ֝רִיצִ֗ים מִ⁠שַּׁדַּ֥י יִקָּֽחוּ 1 Job is speaking as if the punishment that Shaddai assigns to a **oppressors** were literally a **heritage** or inheritance that he leaves to them. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “and this is the punishment that oppressors receive from Shaddai” 27:14 f7mj rc://*/ta/man/translate/figs-metonymy אִם־יִרְבּ֣וּ בָנָ֣י⁠ו לְמוֹ־חָ֑רֶב 1 Job is using the term **sword** by association to mean death, since in this culture people killed others with swords. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Even if a wicked person has many children, they will all die” 27:14 j833 rc://*/ta/man/translate/figs-synecdoche לָֽחֶם 1 Job is using one kind of food, **bread**, to mean food in general. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “food” @@ -2063,7 +2063,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 28:4 j843 rc://*/ta/man/translate/figs-abstractnouns מֵֽ⁠עִם־גָּ֗ר 1 If your language does not use an abstract noun for the idea of **habitation**, you could express the same idea in another way. Alternate translation: “far from where people live” 28:4 j844 rc://*/ta/man/translate/figs-genericnoun הַֽ⁠נִּשְׁכָּחִ֥ים מִנִּי־רָ֑גֶל 1 Job is not referring to a specific **foot**. He means feet in general. It may be more natural in your language to express this meaning by using a plural form. Alternate translation: “the ones forgotten by feet” 28:4 hz3j rc://*/ta/man/translate/figs-personification הַֽ⁠נִּשְׁכָּחִ֥ים מִנִּי־רָ֑גֶל 1 Job is speaking of a **foot** as if it were a living thing that could forget something. Here the term **forgotten** has the sense of being oblivious to something, not the sense of once having known something but no longer remembering it. This could be describing: (1) the way that people walk on the ground above mines without realizing that miners are at work deep below them. In that case the word **foot**, meaning the feet of these people, would represent them walking. It may be helpful to begin a new sentence here. Alternate translation: “The people walking on the ground high above miners do not realize that they are there” (2) the location of the mines that Job is describing. He would be saying that they are in remote places where people do not go. In that case the word **foot**, meaning the feet of these people, would represent them traveling. Alternate translation: “in places where people do not go” -28:4 j845 rc://*/ta/man/translate/figs-gendernotations מֵ⁠אֱנ֣וֹשׁ 1 Although the term **man** is masculine, Job is using the word in a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “Away from other people” +28:4 j845 rc://*/ta/man/translate/figs-gendernotations מֵ⁠אֱנ֣וֹשׁ 1 Here the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “Away from other people” 28:4 yed2 rc://*/ta/man/translate/figs-explicit דַּ֖לּוּ & נָֽעוּ 1 Job means implicitly that these miners **dangle and swing** from ropes in order to get down into the mines. He is emphasizing the risks that people will take in order to find precious metals. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “they dangle and swing dangerously from ropes in order to get down into their mines” 28:5 j846 rc://*/ta/man/translate/figs-activepassive אֶ֗רֶץ מִמֶּ֥⁠נָּה יֵֽצֵא־לָ֑חֶם וְ֝⁠תַחְתֶּ֗י⁠הָ נֶהְפַּ֥ךְ כְּמוֹ־אֵֽשׁ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. In this verse, Job is drawing a contrast between the ordinary activities that take place on the surface of the earth and the extraordinary, dangerous activities that take place in mines below the earth. Alternate translation: “People grow food on the surface of the earth, but below the surface, they transform the earth by means such as fire” 28:5 r3d3 rc://*/ta/man/translate/figs-synecdoche לָ֑חֶם 1 Job is using one kind of food, **bread**, to mean food in general. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “food” @@ -2093,7 +2093,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 28:12 k2hz rc://*/ta/man/translate/figs-explicit וְֽ֭⁠הַ⁠חָכְמָה מֵ⁠אַ֣יִן תִּמָּצֵ֑א וְ⁠אֵ֥י זֶ֝ה מְק֣וֹם בִּינָֽה 1 Job is drawing an implicit comparison between the difficulty of finding gemstones and precious metals and the even greater difficulty of finding **wisdom** and **understanding**. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “But wisdom is even harder to find than gemstones and precious metals. It is harder to know where the place of understanding is than it is to find those things. So I want you to consider how one can obtain wisdom.” 28:12 j853 rc://*/ta/man/translate/figs-parallelism וְֽ֭⁠הַ⁠חָכְמָה מֵ⁠אַ֣יִן תִּמָּצֵ֑א וְ⁠אֵ֥י זֶ֝ה מְק֣וֹם בִּינָֽה 1 These two phrases mean similar things. Job is using repetition to emphasize the idea that the phrases express. If it would be helpful to your readers, you could combine them. Alternate translation: “But wisdom is even harder to find than gemstones and precious metals. So I want you to consider how one can obtain wisdom.” 28:12 bcr2 rc://*/ta/man/translate/figs-activepassive וְֽ֭⁠הַ⁠חָכְמָה מֵ⁠אַ֣יִן תִּמָּצֵ֑א 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “But where does one find wisdom” -28:13 j854 rc://*/ta/man/translate/figs-gendernotations לֹא־יָדַ֣ע אֱנ֣וֹשׁ 1 Although the term **Man** is masculine, Job is using the word in a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “People do not know” +28:13 j854 rc://*/ta/man/translate/figs-gendernotations לֹא־יָדַ֣ע אֱנ֣וֹשׁ 1 Here the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “People do not know” 28:13 drv1 rc://*/ta/man/translate/figs-explicit עֶרְכָּ֑⁠הּ 1 The word translated **disposition** could mean implicitly: (1) where God has put wisdom. Alternate translation: “its location” (2) the value of wisdom. Alternate translation: “its price” 28:13 j855 rc://*/ta/man/translate/writing-pronouns עֶרְכָּ֑⁠הּ 1 As the General Notes to this chapter discuss, the pronoun **it** refers to wisdom here and through the rest of the chapter. It may be helpful to clarify this for your readers at various points in your translation. Alternate translation: “the disposition of wisdom” 28:13 z9ip rc://*/ta/man/translate/figs-activepassive וְ⁠לֹ֥א תִ֝מָּצֵ֗א 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “nor can anyone find it” @@ -2132,7 +2132,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 28:26 qy1s rc://*/ta/man/translate/figs-metonymy לַ⁠חֲזִ֥יז קֹלֽוֹת 1 Job is using the expression **the flash of the thunders** by association to mean the bolts of lightning that accompany thunder. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “for the lightning bolts” 28:27 j870 rc://*/ta/man/translate/writing-pronouns אָ֣ז רָ֭אָ⁠הּ וַֽ⁠יְסַפְּרָ֑⁠הּ 1 The pronoun **he** refers to God, and the pronoun **it** refers to wisdom. It may be helpful to clarify this for your readers. Alternate translation: “then God recognized what wisdom would be, and he described it” 28:28 j871 rc://*/ta/man/translate/figs-quotesinquotes וַ⁠יֹּ֤אמֶר ׀ לָֽ⁠אָדָ֗ם הֵ֤ן יִרְאַ֣ת אֲ֭דֹנָ⁠י הִ֣יא חָכְמָ֑ה וְ⁠ס֖וּר מֵ⁠רָ֣ע בִּינָֽה 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “And he told man that the fear of the Lord was indeed wisdom and that to turn from evil was understanding” -28:28 j872 rc://*/ta/man/translate/figs-gendernotations לָֽ⁠אָדָ֗ם 1 Although the term **man** is masculine, Job is using the word in a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “to humankind” +28:28 j872 rc://*/ta/man/translate/figs-gendernotations לָֽ⁠אָדָ֗ם 1 Here the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “to humankind” 28:28 l4bu rc://*/ta/man/translate/figs-123person יִרְאַ֣ת אֲ֭דֹנָ⁠י 1 The Lord is speaking about himself in the third person. If it would be helpful in your language, you could translate this in the first person. Alternate translation: “to fear me” or “to reverence me” 28:28 m7dq rc://*/ta/man/translate/figs-metaphor וְ⁠ס֖וּר מֵ⁠רָ֣ע בִּינָֽה 1 The Lord is speaking as if people should physically **turn** away from evil. He means that if people want to have **understanding**, they should not live in an evil way but instead live in a good way. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “and people will obtain understanding if they reject what is evil” 29:intro eli2 0 # Job 29 General Notes\n\n## Structure and formatting\n\nThis chapter is a continuation of Job’s final response to his three friends. In this chapter, Job recalls the honor he enjoyed and the influence he exercised within his community before he suffered so many misfortunes.\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry.\n\n## Important Figures of Speech in This Chapter\n\n### Litany\n\nIn verses 2–6, Job makes a series of statements about what his life was like before his present troubles. He expresses a wish in verse 2 that his life could be like this again, and in verses 3–6 he offers a series of descriptions that each begin with “when” or “as that.” A series of statements such as this is known as a litany. If your readers would recognize what Job is doing, you can translate and format this litany the way the ULT does. If the litany form would not be familiar to your readers, you could help them appreciate it by putting each sentence of the litany on a separate line. See what you did with the similar litany in chapter 12. If it would be helpful to your readers, you could make each verse in the litany a separate sentence. For example, you could begin verse 3, “At that time.”\n\n## Translation Issues in This Chapter\n\n### Reference of “they” in verses 21–25\n\nJob uses “they” in verses 21–25 as an indefinite pronoun that does not have a specific referent in the immediate context. If it would be helpful to your readers, you could specify a general referent such as “people” at regular intervals for clarity. Notes suggest how you might do that at various places. @@ -2383,6 +2383,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 31:39 vfe3 rc://*/ta/man/translate/figs-metonymy to lose their lives 0 This represents dying. Alternate translation: “to die” 31:40 k93z rc://*/ta/man/translate/figs-ellipsis weeds instead of barley 0 The words “let” and “grow” are understood from the previous phrase. Alternate translation: “let weeds grow instead of barley” 32:intro pq4v 0 # Job 32 General Notes\n\n## Structure and formatting\n\nJob’s friends give up on trying to convince him that he is being punished for sinning. This chapter introduces Elihu who was a witness to these interactions between Job and his friends. According to Elihu, instead of being punished for his sins, Job is sinning in the midst of these difficulties. This is the first of Elihu’s four statements. (See: [[rc://*/tw/dict/bible/kt/sin]] and [[rc://*/tw/dict/bible/kt/testimony]])\n\nSome translations prefer to set apart extended quotations, prayers, or songs. The ULT and many other English translations set the lines of 32:6–22, which is an extended quotation, farther to the right on the page than the rest of the text. This quotation continues through the next chapter. +32:1 lv9e rc://*/ta/man/translate/figs-explicit שְׁלֹ֤שֶׁת הָ⁠אֲנָשִׁ֣ים הָ֭⁠אֵלֶּה 1 By **the three of these men**, the narrator implicitly means Eliphaz, Bildad, and Zophar. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “Eliphaz, Bildad, and Zophar” 32:1 k2f6 rc://*/ta/man/translate/figs-metaphor he was righteous in his own eyes 0 The eyes represent seeing, and seeing represents thoughts or judgment. Alternate translation: “he considered himself righteous” 32:2 cr7d rc://*/ta/man/translate/figs-metaphor Then was kindled the anger of Elihu son of Barakel the Buzite, of the family of Ram; it was kindled against Job 0 This compares Elihu’s anger to someone starting a fire. Also, If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “Then Elihu son of Barakel the Buzite, of the family of Ram, became very angry with Job” (See also: [[rc://*/ta/man/translate/figs-activepassive]]) 32:2 hxc1 rc://*/ta/man/translate/translate-names Elihu … Barakel … Ram 0 These are names of men. From dfcdfbf6ea4733f253a6007b1a8723485f5477ab Mon Sep 17 00:00:00 2001 From: Grant_Ailie Date: Thu, 10 Aug 2023 14:28:15 +0000 Subject: [PATCH 057/127] Merge Grant_Ailie-tc-create-1 into master by Grant_Ailie (#3453) --- tn_SNG.tsv | 12 +++++------- 1 file changed, 5 insertions(+), 7 deletions(-) diff --git a/tn_SNG.tsv b/tn_SNG.tsv index 2024a656c2..da444a77f9 100644 --- a/tn_SNG.tsv +++ b/tn_SNG.tsv @@ -362,15 +362,13 @@ front:intro an3g 0 # Introduction to the Song of Songs\n\n## Part 1: General 5:15 z75c rc://*/ta/man/translate/figs-simile מַרְאֵ֨⁠הוּ֙ כַּ⁠לְּבָנ֔וֹן בָּח֖וּר כָּ⁠אֲרָזִֽים 1 **Lebanon** was a beautiful mountainous region and the cedar trees that grew there were tall and strong and considered to be the best wood. The word **choice** here means “excellent quality” so the phrase **as choice as the cedars** means that the man is of excellent quality like the **cedars** in **Lebanon**. The point of this comparison is that the man is majestic like the mountainous, wooded area of **Lebanon** and is tall and strong and stately like the **cedars** there and similar to how the **cedars** are better than other trees so he is outstanding in comparison to other men. If it would be helpful in your language, you could explain the point of this comparison or express this meaning in plain language. Alternate translation: “His appearance is tall and strong and stately. He is outstanding among other men” or “His appearance is majestic. He is strong and tall and better than other men” 5:16 sc8p rc://*/ta/man/translate/figs-metonymy חִכּ⁠וֹ֙ מַֽמְתַקִּ֔ים 1 Here, **mouth** could refer to: (1) the man’s kisses. Alternate translation: “His kisses are most sweet” (2) the man’s words. Alternate translation: “His speech is most sweet” or “The words from his mouth are most sweet” 5:16 w3vr וְ⁠כֻלּ֖⁠וֹ מַחֲמַדִּ֑ים 1 Alternate translation: “and every part of him is very desirable” -5:16 pi1a This is my beloved, and this is my friend 0 The word “This” refers to the man that the woman has just finished describing. Alternate translation: “That is what the one I love is like, and that is what my friend is like” -5:16 zd7b my beloved 0 This phrase refers to the man whom the woman loves. In some languages it may be more natural for her to refer to him as “my lover.” See how you translated this in [Song of Songs 1:13](./12.md). Alternate translation: “my dear one” or “my lover” 5:16 r6zc rc://*/ta/man/translate/figs-possession בְּנ֖וֹת יְרוּשָׁלִָֽם 1 See how you translated the phrase **daughters of Jerusalem** in [1:5](../01/05.md). 6:intro fa9a 0 # Song of Songs 6 General Notes\n\n## Special concepts in this chapter\n\n### Beauty\n\nThe woman is described as the epitome of beauty in ancient Israel. Not all cultures share the same standards of beauty.\n\n## Other possible translation difficulties in this chapter\n\n### Metaphors\n\nIn the ancient Near East, it was common to describe a woman using metaphors involving animals. In many cultures today, this can be considered offensive. Different metaphors of beauty are used in different cultures. (See: [[rc://*/ta/man/translate/figs-metaphor]]) -6:1 z4sf rc://*/ta/man/translate/writing-poetry 0 # General Information:\n\nThe fifth part of the book begins here. (See also: [[rc://*/ta/man/translate/figs-parallelism]]) -6:1 xnv3 In what direction has your beloved gone 0 Alternate translation: “Which way did your beloved go” -6:1 wr5y your beloved 0 This phrase refers to the man whom the woman loves. In some languages it may be more natural for the other women to refer to him as “your lover.” See how you translated “my beloved” in [Song of Songs 1:13](./12.md). Alternate translation: “your dear one” or “your lover” or “the man you love” -6:1 emy4 most beautiful among women 0 “you who are the most beautiful of all women.” See how you translated this in [Song of Songs 1:8](../01/08.md). -6:1 ise2 rc://*/ta/man/translate/figs-explicit gone, so that we may seek him with you? 0 The words “tell us” are understood from the context. They can be stated clearly Alternate translation: “gone? Tell us, so that we can look for him with you.” +6:1 xnv3 rc://*/ta/man/translate/figs-parallelism אָ֚נָה הָלַ֣ךְ דּוֹדֵ֔⁠ךְ הַ⁠יָּפָ֖ה בַּ⁠נָּשִׁ֑ים אָ֚נָה פָּנָ֣ה דוֹדֵ֔⁠ךְ וּ⁠נְבַקְשֶׁ֖⁠נּוּ עִמָּֽ⁠ךְ 1 The question **Where did he go, your beloved** and the question **Where did he turn, your beloved** have basically the same meaning. This type of repetition is a common feature of Hebrew poetry. This question is asked twice, in slightly different ways, for emphasis and poetic effect. It would be good to retain this repetition if possible but if saying the same thing twice might be confusing for your readers, you can combine the phrases into one. Alternate translation: “Where did he go, your beloved, most beautiful woman among women? Let us seek him with you” or “Most beautiful woman among women, where did he turn your beloved? Let us seek him with you” +6:1 tgqz אָ֚נָה הָלַ֣ךְ דּוֹדֵ֔⁠ךְ & אָ֚נָה פָּנָ֣ה דוֹדֵ֔⁠ךְ 1 Alternate translation: “Where did your beloved go … Where did your beloved turn” +6:1 emy4 הַ⁠יָּפָ֖ה בַּ⁠נָּשִׁ֑ים 1 See how you translated the phrase **most beautiful woman among women** in [1:8](../01/08.md). +6:1 pypx אָ֚נָה פָּנָ֣ה דוֹדֵ֔⁠ךְ 1 Alternate translation: “Which way did your beloved go” +6:1 ise2 rc://*/ta/man/translate/figs-ellipsis וּ⁠נְבַקְשֶׁ֖⁠נּוּ עִמָּֽ⁠ךְ 1 The women of Jerusalem are leaving out some of the words that a sentence would need in many languages to be complete. If your readers might misunderstand this, you could supply these words from the context. Alternate translation: “tell us, so that we can seek him with you” or “tell us, and let us seek him with you” 6:2 vrq9 rc://*/ta/man/translate/figs-metaphor My beloved has gone down to his garden 0 The word “garden” is a metaphor for the woman. The man is finally able to fully enjoy the woman as they make love. See the explanation of this metaphor in [Song of Songs 5:1](../05/01.md). (See also: [[rc://*/ta/man/translate/figs-euphemism]]) 6:2 v5x3 rc://*/ta/man/translate/figs-metaphor beds of spices 0 gardens or parts of gardens where people grow spices. See how you translated this in [Song of Songs 5:13](../05/13.md). 6:2 w7gn rc://*/ta/man/translate/figs-metaphor to graze in the garden and to gather lilies 0 These words are metaphors for the man enjoying her body. From d32ae3c0a6fad4110a9208fd6ea052813d60c008 Mon Sep 17 00:00:00 2001 From: Carolyn1970 Date: Thu, 10 Aug 2023 22:35:35 +0000 Subject: [PATCH 058/127] Merge Carolyn1970-tc-create-1 into master by Carolyn1970 (#3458) --- tn_MAT.tsv | 14 +++++++------- 1 file changed, 7 insertions(+), 7 deletions(-) diff --git a/tn_MAT.tsv b/tn_MAT.tsv index 95d769bee2..5d4dbe6e93 100644 --- a/tn_MAT.tsv +++ b/tn_MAT.tsv @@ -135,7 +135,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 2:11 q8vp rc://*/ta/man/translate/figs-explicit προσεκύνησαν 1 Translate **worshiped** as you did in [2:2](../02/02.md) and [2:8](../02/08.md). Alternate translation: “they bowed before” or “they kneeled before him to honor” 2:11 r452 rc://*/ta/man/translate/figs-metonymy τοὺς θησαυροὺς αὐτῶν 1 Here, **their treasures** refers to the boxes or bags they used to carry their gifts. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “the containers that held their treasures” or “their treasure boxes” 2:12 th3j rc://*/ta/man/translate/figs-activepassive χρηματισθέντες 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was God. Alternate translation: “God having warned them” -2:12 fjue rc://*/ta/man/translate/figs-quotations κατ’ ὄναρ μὴ ἀνακάμψαι πρὸς Ἡρῴδην & ἀνεχώρησαν 1 It may be more natural in your language to have a direct quotation here. Alternate translation: “through a dream, ‘Do not return to Herod,’ they departed” +2:12 fjue rc://*/ta/man/translate/figs-quotations κατ’ ὄναρ μὴ ἀνακάμψαι πρὸς Ἡρῴδην & ἀνεχώρησαν 1 It may be more natural in your language to have a direct quotation here. Alternate translation: “a dream, ‘Do not return to Herod,’ they departed” 2:13 k00j rc://*/ta/man/translate/writing-newevent δὲ 1 Here, the word **Now** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **Now** untranslated. Alternate translation: “Next,” 2:13 l4ue rc://*/ta/man/translate/figs-exclamations ἰδοὺ 1 Here, the word **behold** draws the attention of the audience and asks them to listen carefully. If it would be helpful in your language, you could express **behold** with a word or phrase that asks the audience to listen, or you could draw the audience’s attention in another way. Alternate translation: “picture this” or “pay attention” 2:13 pr5c rc://*/ta/man/translate/translate-tense φαίνεται 1 To call attention to a development in the story, Matthew uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “appeared” @@ -149,15 +149,15 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 2:15 rbm7 rc://*/ta/man/translate/figs-explicit τοῦ προφήτου 1 The **prophet** to whom Matthew refers is Hosea. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “Hosea the prophet” 2:15 s792 rc://*/ta/man/translate/writing-quotations λέγοντος 1 In Matthew’s culture, saying was a normal way to introduce a quotation from an important text, in this case, the Old Testament book written by Hosea the prophet (see [Hosea 11:1](../hos/11/01.md)). If it would be helpful in your language, you could use a comparable phrase that indicates that Matthew is quoting from an important text. Alternate translation: “who wrote in the book of Hosea” or “who declared”\n 2:15 imhz rc://*/ta/man/translate/figs-explicit ἐκάλεσα 1 Here the author of the quotation, Hosea, implies that God is summoning his **son** from Egypt. He is not just speaking to his **son**. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “I summoned” -2:16 aygj rc://*/ta/man/translate/figs-metonymy ἰδὼν 1 Here, Paul speaks of knowing as if it were seeing. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “having learned” or “having known” +2:16 aygj rc://*/ta/man/translate/figs-metonymy ἰδὼν 1 Here, Matthew speaks of knowing as if it were seeing. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “having learned” or “having known” 2:16 bhtt rc://*/ta/man/translate/figs-explicit ἐνεπαίχθη ὑπὸ τῶν μάγων 1 Matthew implies that Herod realized that the **learned men** were not going to visit him and tell him where Jesus was. That is why he felt **mocked**. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “he had been mocked by the learned men, who were not going to return” or “the learned men had deceived him by not coming back to him” 2:16 g513 rc://*/ta/man/translate/figs-activepassive ἐνεπαίχθη ὑπὸ τῶν μάγων 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “the learned men had mocked him” 2:16 d8d5 rc://*/ta/man/translate/figs-explicit ἀποστείλας, ἀνεῖλεν 1 Here Matthew implies that Herod sent other people to kill the **children**. He did not kill the children himself. If it would be helpful to your readers, you could express this idea more explicitly. Alternate translation: “he sent forth his soldiers to kill” -2:16 tvj8 rc://*/ta/man/translate/figs-idiom ἀπὸ διετοῦς καὶ κατωτέρω 1 Here, the phrase **from two years and under** identifies **children** that are two years old or younger than two years old. If it would be helpful in your language, you could use a comparable phrase in your language. Alternate translation: “from those who where just born to those who were two years old” or “those who were younger than three years old” +2:16 tvj8 rc://*/ta/man/translate/figs-idiom ἀπὸ διετοῦς καὶ κατωτέρω 1 Here, the phrase **from two years and under** identifies **children** that are two years old or younger than two years old. If it would be helpful in your language, you could use a comparable phrase in your language. Alternate translation: “from those who were just born to those who were two years old” or “those who were younger than two years old” 2:16 es2c rc://*/ta/man/translate/figs-explicit κατὰ τὸν χρόνον ὃν ἠκρίβωσεν παρὰ τῶν μάγων 1 Here Matthew implies that Herod decided what ages of baby boys to have killed based on when the learned men first saw the star. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “basing this decision on the time of the star’s appearance that he had determined exactly from the learned men” -2:17 x68m rc://*/ta/man/translate/grammar-connect-time-simultaneous τότε 1 Here, the word **Then** indicates that the prophecy was fulfilled at the time when Herod had his soldiers kill the baby boys in Bethlehem. If it would be helpful in your language, you could use a word or phrase that introduces something that happens at the same time. Alternate translation: “And so” or “It was then that” -2:17 l8g5 rc://*/ta/man/translate/figs-activepassive ἐπληρώθη τὸ ῥηθὲν 1 See how your translated the similar passive forms in [1:22](../01/22.md) and [2:15](../02/15.md). Alternate translation: “these events fulfilled what God spoke” -2:17 ykxc rc://*/ta/man/translate/writing-quotations λέγοντος 1 In Matthew’s culture, **saying** was a normal way to introduce a quotation from an important text, in this case, the Old Testament book written by **Jeremiah the prophet** (see [Jeremiah 31:15](../jer/31/15.md)). If it would be helpful in your language, you could use a comparable phrase that indicates that Matthew is quoting from an important text. Alternate translation: “who wrote in the book of Jeremiah” or “who declared” +2:17 x68m rc://*/ta/man/translate/grammar-connect-time-simultaneous τότε 1 Here, the word **Then** indicates that the prophecy was fulfilled at the time when Herod had his soldiers kill the baby boys in Bethlehem. If it would be helpful in your language, you could use a word or phrase that introduces something that happens at the same time. Alternate translation: “And so” or “It was then that it” +2:17 l8g5 rc://*/ta/man/translate/figs-activepassive ἐπληρώθη τὸ ῥηθὲν 1 See how you translated the similar passive forms in [1:22](../01/22.md) and [2:15](../02/15.md). Alternate translation: “these events fulfilled what God spoke” +2:17 ykxc rc://*/ta/man/translate/writing-quotations λέγοντος 1 In Matthew’s culture, **saying** was a normal way to introduce a quotation from an important text, in this case, the Old Testament book written by **Jeremiah the prophet** (see [Jeremiah 31:15](../jer/31/15.md)). If it would be helpful in your language, you could use a comparable phrase that indicates that Matthew is quoting from an important text. Alternate translation: “who wrote in his book” or “who declared” 2:18 zm17 rc://*/ta/man/translate/figs-metaphor φωνὴ ἐν Ῥαμὰ ἠκούσθη, κλαυθμὸς καὶ ὀδυρμὸς πολύς, Ῥαχὴλ κλαίουσα τὰ τέκνα αὐτῆς, καὶ οὐκ ἤθελεν παρακληθῆναι 1 This prophecy speaks of women who live in **Ramah** as if they were **Rachel**, their ancestor. If it would be helpful in your language, you could refer directly to the women who are descended from **Rachel**. Alternate translation: “Voices were heard in Ramah, weeping and great mourning, women descended from Rachel weeping for their children, and not willing to be comforted” 2:18 k91t rc://*/ta/man/translate/figs-activepassive φωνὴ & ἠκούσθη 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “There was a voice” or “People heard a voice” 2:18 x062 rc://*/ta/man/translate/figs-doublet κλαυθμὸς καὶ ὀδυρμὸς πολύς 1 The terms **weeping** and **great mourning** mean similar things. Matthew is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “much weeping” or “deep mourning” @@ -5354,4 +5354,4 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 28:20 tzf4 rc://*/ta/man/translate/translate-tense εἰμι 1 Here Jesus uses the present tense to describe something that is true during the time period that he describes. Use whatever tense is natural in your language for referring to this time period. Alternate translation: “will continue to be” 28:20 cmdj rc://*/ta/man/translate/figs-idiom πάσας τὰς ἡμέρας 1 Here, the phrase **all the days** indicates that something happens or is true every day, that is, always. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “always” 28:20 si8z rc://*/ta/man/translate/figs-idiom ἕως τῆς συντελείας τοῦ αἰῶνος 1 Here, the phrase **the end of the age** refers to when the current time period will cease and a new age will begin. If your language has a way to refer to the end of the way things are now, you could use it here, or you could use a descriptive phrase. Alternate translation: “until the end of the world” or “until the moment in the future when the current way of doing things will cease” -28:20 caew rc://*/ta/man/translate/translate-textvariants τοῦ αἰῶνος 1 Many ancient manuscripts do not include anything after the word **age**. The ULT follows that reading. Other ancient manuscripts include the word “Amen” after Jesus ends his speech with the word **age**. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. \ No newline at end of file +28:20 caew rc://*/ta/man/translate/translate-textvariants τοῦ αἰῶνος 1 Many ancient manuscripts do not include anything after the word **age**. The ULT follows that reading. Other ancient manuscripts include the word “Amen” after Jesus ends his speech with the word **age**. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. From 30415cfb4455257317b7273cc54b6a51c3ae7b3b Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Fri, 11 Aug 2023 14:33:27 +0000 Subject: [PATCH 059/127] Merge justplainjane47-tc-create-1 into master by justplainjane47 (#3428) --- tn_LEV.tsv | 616 ++++++++++++++++++++++++++--------------------------- 1 file changed, 308 insertions(+), 308 deletions(-) diff --git a/tn_LEV.tsv b/tn_LEV.tsv index e3a17cefc4..5ec83d3719 100644 --- a/tn_LEV.tsv +++ b/tn_LEV.tsv @@ -1,6 +1,6 @@ Reference ID Tags SupportReference Quote Occurrence Note -front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduction\n\n### Outline of Leviticus\n\n1. Instructions to the Israelites about offerings (1:1–6:7)\n * Burnt offerings (1:1–17)\n * Grain offerings (2:1–16)\n * Fellowship offerings (3:1–17)\n * Offerings for unintentional sins (4:1–5:13)\n * Guilt offerings (5:14–6:7)\n2. Instructions to the priests about offerings (6:8–7:10)\n * Burnt offerings (6:8–13)\n * Grain offerings (6:14–23)\n * Purification offerings (6:24–30)\n * Guilt offerings (7:1–10)\n3. Further instructions to the Israelites (7:11–7:38)\n * Peace offerings (7:11–21)\n * Eating fat and blood is forbidden (7:22–27)\n * The portion for the priests (7:28–7:38)\n4. Setting apart the priests (8:1–10:20)\n * Aaron and his sons ordained (8:1–36)\n * Aaron as high priest (9:1–24)\n * Nadab and Abihu punished (10:1–20)\n5. Laws about clean and unclean things (11:1–15:33)\n * Clean and unclean food (11:1–47)\n * Women are purified after giving birth (12:1–8)\n * Skin, clothing, houses (13:1–14:47)\n * Bodily fluids (15:1–33)\n6. Day of Atonement; the place of the offering; the nature of blood (16:1–17:16)\n7. Setting apart for worship and service; being disqualified from service (18:1–24:23)\n8. The years of rest and release (25:1–55)\n9. Blessing for obeying and curses for not obeying (26:1–46)\n10. Gifts to God (27:1–34)\n\n### What is the book of Leviticus about?\n\nIn the book of Leviticus, God continues to give laws through Moses to the people of Israel. The people were to obey all of these laws to honor their covenant with God.\n\n### How should the title of this book be translated?\n\n“Leviticus” means “about the Levites.” The Levites were the tribe of Israel that provided priests and other workers in the tabernacle. If the people in the project language do not understand the term “Levites,” you can call it “The Book about the Priests” or “The Book about the Tabernacle Workers.” (See: [[rc://*/tw/dict/bible/kt/tabernacle]] and [[rc://*/ta/man/translate/translate-names]])\n\n### Who wrote the book of Leviticus?\n\n### What is the meaning of “holy” and “holiness” in the book of Leviticus?\n\nThese terms concern separating someone or something from the rest of the people, from the world, or from ordinary use. God separated these people or things so they would belong only to him. The people were to consider the places for worshiping God or for honoring him in any way as separate. The people could not use them for anything else. God required the Israelites to live in a certain way in order to live as a nation belonging to him alone.\n\nAnyone or anything that was acceptable to God or “holy” was spoken of as if it were physically clean.\n\nIn the same way, anyone or anything that was not acceptable to God or not holy was spoken of as if it were physically unclean.\n\nSome people and some things could be made clean or “cleansed,” that is, acceptable to God. People or things were made clean if the people performed the right sacrifices and ceremonies. For example, some foreigners who wished to live among the Israelites and worship Yahweh could be made clean. However, other people and things could never be made acceptable to him.\n\nIt is important to know that not all unclean things or conditions were sinful. For example, after giving birth to a male child, a woman would be unclean for 33 days. Then the proper animal sacrifice would be offered for her. The flow of blood made the woman unclean ([Leviticus 12:7](../../lev/12/07.md)). But Leviticus never suggests that someone with a flow of blood was sinning. In the same way, God did not allow Israelites to eat many kinds of animals, as one way of setting his people apart.\n\nBecause God does not sin, the terms “holy” and “holiness” often suggest this same idea. Something belonging to God is holy. Because people must respect God, they must respect the things that belong to him.\n\n### What are the important narrative features of Leviticus?\n\nOn 17 occasions, the phrase “The Lord said to Moses” (and sometimes Aaron) is often used to begin paragraphs. God and Moses frequently spoke to others. The verb “speak” is used thirty-eight times.\n\n## Part 2: Important Religious and Cultural Concepts\n\n### What was the “tent of meeting”\n[TEXT]\n\n### Why did the Israelites need so many rules about sacrificing animals?\n\nLeviticus shows that God is holy. That means God is very different from humanity and the rest of the created world. God does not sin. Because of this, it is impossible to be acceptable to him without being “cleansed.” The many kinds of sacrifices were meant to make people and things acceptable to God. However, the people had to continue making animal sacrifices so that they would continue to be acceptable to God. This was a sign that pointed to a need for a better sacrifice. They needed a sacrifice that would cause them to be acceptable to God forever. (See: [[rc://*/tw/dict/bible/kt/holy]] and [[rc://*/tw/dict/bible/kt/sin]])\n\n### Why was the priesthood important in the book of Leviticus?\n\nPriests were individuals who went to God on behalf of the people. God authorized the priests to bring the Israelite’s sacrifices to himself.\n\n### How did the Israelite’s rules for worshiping God and sacrificing animals differ from rules of the other nations at that time?\n\nIt was common for other nations to sacrifice animals to their idols. But, the other nations did other things to worship their false gods. For instance, people would sleep with prostitutes at the temple of their gods. They did this to try to persuade their gods to bless their land with the ability to grow crops. Also, people of other nations would sometimes offer human sacrifices to their gods. The God of Israel did not allow his people to do these kinds of things.\n\n\n\n\n\n## Part 3: Important Translation Issues\n\n\n### “the sons of Aaron”\nAt the time when Yahweh spoke to Moses from the tent of meeting, the priests literally were the “sons of Aaron.” But the instructions in the book also applied to future generations, when the term “sons” would be a way of referring to the priests as Aaron's “descendants.” If it would be clearer in your language, in your translation you could generally use that term, which would apply to both the original priests and to their successors. However, in chapters 8–10, only the literal sons of Aaron are in view, so the term “sons” would be appropriate there.\n\n\n### “To the face of Yahweh”\nThroughout the book as a whole, the author of Leviticus uses the common idiom “to the face of Yahweh” as a metaphor that means “where Yahweh can see” or “in the sight” or “in the presence of Yahweh,” similar to the English preposition “before.” Sight, in turn, means attention, perspective, and judgment. In the context of Leviticus, "in the presence" or "sight of Yahweh" means to be within the sacred precincts of the tent of meeting. You can translate this expression as “from Yahweh’s perspective,” “in Yahweh's presence,” or simply as “before Yahweh.”\n\n### “Unblemished” or “perfect”\nWhen the book of Leviticus calls something **perfect** (in the ULT), it refers to a sacrificial animal that is the best representative animal of that species. As such, the word **perfect** refers to wholeness, completeness, and perfection. This is often translated with negative terms like “unblemished.” If it would be more natural in your language, consider using terms that carry these same meanings. Alternate translation: “a whole male” or “a complete male” or “a healthy male” \n\n\n\n### What important symbols are introduced in Leviticus?\n\nOil was poured on someone or something meant to be set apart for Yahweh. Water was used to symbolize the cleansing of someone or something so God could accept them. Blood was also used to cleanse and purify people and things. This is because blood represented life that needed to be shed in order for God to forgive people for sinning.\n\n### Why do many sections begin with the phrase “Yahweh said to Moses”?\n\nThis phrase shows the reader that these rules come from God and must be obeyed. You could also translate this as “God told Moses.” -1:intro ecv8 0 #Leviticus 1 General Notes\n\n##Structure and Formatting\nIn Hebrew, this chapter begins with the word “And,” indicating a connection with the previous book (Exodus). This connection not only implies that the first five books of the Bible should be seen as a single unit, but also situates Leviticus in the narrative setting of the book of Exodus, during the thirteenth month of the Israelite's wandering in the wilderness of Sinai. \n\nThe first chapter of Leviticus is comprised of two hypothetical scenarios representing three variations of the burnt offering: an offering of either: \n\nThe Burnt Offering (1:1–17)\n- 1) a livestock animal ([1:2–13](../01/02.md))\n - a) a bovine ([1:3–9](../01/03.md))\n - b) a sheep or goat ([1:10–13](../01/10.md))\n- 2) a bird ([1:14–17](../01/14.md))\n\nAs such, the initial heading verse of each section begins with **If** and is followed by the prescribed steps of the sacrifice. Presumably, they are the same for each burnt offering, but more prescriptions are explicit for the first type of burnt offering, the bovine, probably because they are implied for the other two possible burnt offerings. The steps of the sacrificial process for burnt offerings are:\n\n- 1) Selecting a perfect, unblemished, and otherwise completely healthy animal ([1:3, 10, 14](../01/03.md))\n- 2) Presenting the animal at the entrance to the tent of meeting ([1:3](../01/03.md))\n- 3) Laying hands on the head of the animal ([1:4](../01/04.md))\n- 4) Killing the animal ([1:5, 11, 15](../01/05.md))\n- 5) Presenting and sprinkling the animal's blood on the altar ([1:5, 11, 15](../01/05.md))\n- 6) Skinning the animal ([1:6](../01/06.md))\n- 7) Butchering the animal into its appropriate pieces, usually the head, fat, intestines, and legs ([1:6, 12, 16–17](../01/06.md))\n- 8) Putting fire on the altar and arranging the wood ([1:7](../01/07.md))\n- 9) Arranging the pieces, specifically the head and the fat, of the sacrifice over the burning wood of the altar ([1:8, 12](../01/08.md))\n- 10) Washing the legs and the intestines ([1:9, 13](../01/09.md))\n- 11) Burning the entire animal in a way that causes smoke to go up ([1:9, 13, 17](../01/09.md)\n\n##Special Concepts in this Chapter\nSeveral concepts are crucial for understanding the instructions in this chapter. They include: 1) technical sacrificial terminology, 2) atonement, 3) the importance of blood, and 4) the nature of symbolic action. \n\n###Technical sacrificial terminology\nThroughout the book of Leviticus, the author employs several terms that have a specialized technical meaning in the context of sacrifices or that are only used in this context. In this chapter, such terms are 1) the **burnt offering** and 2) the **gift**.\n\n- 1) The “burnt offering”\nThe burnt offering is a particular sacrifice that could be offered by anyone for a variety of reasons. Its name is related to a verb that means "to go up" or ”to ascend,” suggesting that the sacrifice was to be converted into smoke by the fire and ascend to Yahweh in heaven, as the discussion on the verb phrase, "to cause to become smoke," will suggest. Its function was to provide a sacrifice intended to bring about forgiveness for a wide variety of sins and unintentional mistakes that were not specifically covered by the other sacrifices discussed in the first seven chapters of Leviticus. The sacrifice required a perfect, male animal that would be completely burned on the altar over a fire that was to be kept burning continually (see [6:9–13](../06/09.md) for more details ). The sacrifice, when accepted by Yahweh, would provide "atonement" for the individual who offered it. \n\n- 2) The “gift” or “offering made by fire”\nThe word translated **gift** in [1:9, 13, and 17](../01/09.md) is variously translated in modern English versions, usually with reference to ”an offering made by fire,” based on the word's presumed relationship with the word for ”fire.” However, some of the sacrifices referred to by this word are not burned on the altar (like the portions of the sacrifices that belonged to the priests in [7:30, 35–36](../07/30.md)), and many sacrifices, such as the purification offering, that are burned on the altar are not referred to by this term. Instead, this term simply refers to a **gift** offered to Yahweh that consists of food items. While you may see the phrase ”fire offering” or ”offering made by fire” in modern English translations, we suggest that you retain the term "gift." \n\n###Atonement\nThe word translated "atone" in the ULT is a technical term expressing the act of atonement that was carried out by the priest but always accomplished by Yahweh. Traditionally, it has been understood as a metaphor with the basic meaning of “to cover,” but more recently, some scholars have understood it to express the image of “to wipe.” If the former is correct, then the metaphor pictures the blood of the sacrifice as covering up the defiling impurity caused by sin. If the latter is correct, then the metaphor pictures the blood of the animal as a sort of ritual detergent that cleanses the person or object from the defiling presence of sin's impurity. Either way, the sacrifice offered by the priest on behalf of the individual or community is accepted in order to restore the relationship between the individual or community and Yahweh that has been damaged or defiled because of sin. This is why so many of the instructions concerning sacrifice end with the mention of the forgiveness of sins, which was the means by which the relationship with Yahweh could be restored. (See: [[rc://*/tw/dict/bible/kt/atonement]] and [[rc://*/tw/dict/bible/kt/priest]]). \n\n###The importance of blood \nIn Leviticus 1, the **blood** of the animal is collected and applied via sprinkling or splattering to the sides of the altar upon which the burnt offering is placed (see [1:5, 11, 15](../01/05.md)). This act, as explained above, has been variously understood, but pictures the blood as cleansing the altar from the effects of sin. Blood was able to cleanse sacred space and God's people from the impurities of sin because of its ability to accomplish atonement by means of "the life" of the animal (see ([17:10–12](../17/10.md)). Because the blood contained "the life" of the animal, Yahweh forbids the eating of any animal blood (see ([7:26–27](../07/26.md), ([17:10–14](../17/10.md), and ([19:26](../19/26.md)). \n\n###Ritual or symbolic action\nThree actions in this chapter and throughout Leviticus are symbolic in nature and picture important theological realities. \n\n- 1) The language of **presenting** throughout this chapter means not only bringing the sacrifice to the altar or to the priest, but also displaying the sacrifice "to the face of Yahweh," that is, to Yahweh himself. This pictured the reality that these sacrifices were performed in the presence of Yahweh, literally in the vacinity of the sacred precincts where Yahweh lived among the Israelites while they were in the wilderness. \n\n- 2) This chapter features the symbolic act of laying one's hands on the head of the sacrificial animal. This action is linked to the acceptance of the animal as an appropriate sacrifice on the individual's behalf (see ([1:4](../01/04.md)). As a symbolic act, the laying of hands apparently identifies the individual with the animal he is offering. The implication seems to be that the person is ritually placing his sins on the sacrificial animal so that God will forgive the sins when the animal is sacrificed.\n\n- 3) The language of causing the sacrifice to become smoke on the altar pictures the sacrifice as being converted to smoke by the fire of the altar and arising to Yahweh in heaven, where he would smell the pleasant aroma of the burning sacrifice. As such, the pleasant smell was either a sign that Yahweh approved the sacrifice and would atone for the individual's sins and forgive him, or functioned as a necessary requirement for the acceptance of the individual's offering. \n\n##Important Figures of Speech in this Chapter\nThis chapter includes three primary figures of speech that may prove difficult to translate but are important to understanding the chapter. These include 1) the phrase, "to the face of Yahweh," 2) the phrase, "a pleasing smell to Yahweh," and 3) the way of referring to the priests as "the sons of Aaron." \n\n###“To the face of Yahweh”\nThroughout this chapter, and the book as a whole, the author of Leviticus uses the common idiom “to the face of Yahweh” as a metaphor that means “where Yahweh can see” or “in the sight” or “in the presence of Yahweh,” similar to the English preposition “before.” Sight, in turn, means attention, perspective, and judgment. In the context of Leviticus, "in the presence" or "sight of Yahweh" means to be within the sacred precincts of the tent of meeting, either in the sense of the location directly in front of the tent in which Yahweh resided (see [1:3, 12](../01/03.md)), or in the sense of being in the presence of Yahweh within the precincts of the tent of meeting (see [1:5](../01/05.md)). You can translate either sense of this expression as “in the presence of Yahweh" or simply as ”before Yahweh.”\n\n###“Pleasing smell to Yahweh”\nAs mentioned previously, throughout this chapter, the priest is instructed to cause the sacrifice to become smoke on the altar. This refers to burning the sacrifice in a way that causes smoke to go up, picturing the sacrifice as being converted to pleasant-smelling smoke by the fire and arising to Yahweh in heaven, where he would smell the smoke and be pleased. That the sacrifice was accompanied by the gift of the pleasant-smelling smoke of the sacrifice was apparently crucial to the acceptance of the offering as an appropriate sacrifice on the individual's behalf, as it is mentioned several times in this chapter (see [1:9, 13, 17](../01/09.md)). \n\n###"The sons of Aaron"\nThroughout Leviticus, but especially in this chapter, the priests are referred to by the expression "the sons of Aaron." Occasionally, the expression is **the sons of Aaron, the priests** (as in [1:5, 8, 11](../01/05.md)). Once in this chapter, the expression is altered to emphasize that it is Aaron who is the original priest, through the phrase "the sons of Aaron" (see 1:7](../01/07.md)). As the General Introduction to Leviticus discusses, at the time when Yahweh spoke to Moses from the tent of meeting, the priests literally were the “sons of Aaron,” who was the first high priest. But the instructions in the book also applied to future generations, when the term “sons” would be a way of referring to the priests as Aaron's descendants (with the exception of Leviticus chapters 8–10). Here and throughout the book, if it would be clearer in your language, in your translation you could generally use the term “descendants,” which would apply to both the original priests and to their successors.\n\n##Other Possible Translation Difficulties in this Chapter\nIn addition to these important figures of speech, this chapter features several translation difficulties, including 1) the unclear referent of pronouns, 2) the switching between second and third-person address, 3) the use of a verb and a related noun (cognate-accusatives), 4) the use of a future form to indicate a request or command, and 5) the use of specific, technical sacrificial language. \n\n###The referent of the pronouns\nThroughout this chapter, the author of Leviticus uses a third-person pronoun to refer to both the individual who offers the sacrifices and to **the priest** who performs the sacrifice. As such, it is often difficult (but not impossible) to infer which party performs which actions. In general, the sacrifice is present to the priest, but the individual who presents the sacrifice is responsible for killing, properly butchering, and presenting the portions of the sacrificial animal to the priest, who will then arrange them on the altar's fire. The only exception to this pattern can be found in the instruction for offering a bird ([1:14–17](../01/14.md)), which specifies that is it the priest who brings the bird to the altar ([1:14](../01/14.md)) before, presumably, completing the preparation for its being burned on the altar as a burnt offering. When there is ambiguity in which party is the proper referent of the pronoun, the notes will specify who is being referred to. \n\n###Second and third-person address\nThe entirety of chapters 1 through 7 are writted as direct addres to the people of God through Moses. As mentioned previously, chapter 1 describes two hypothetical scenarios when an indiviudal might offer three variations of the burnt offering. However, the form of the verb used to refer to the individual in this chapter varies in the second verse ([1:2](../01/02.md)). Initially, Yahweh addresses **a man from you** in the third-person, but then switches to a second-person address (**you will offer**) to indiciate the imperatival force of the statement. The ensuing string of third-person verbs ([1:3–17](../01/03.md)) carry the same imperatival weight of the intial second-person verb. Thus, because in this chapter **his** and **he** refer to the person bringing an offering to Yahweh, it can be translated in the second person as it is in [1:2](../01/02.md) and as the UST models. The pronoun used to the refer to the individual who offers the sacrifice switches as follows:\n\n- Third-person: ”When a man from you, when he presents...” ([1:2](../01/02.md))\n- Second-peron: ”...you will present...” ([1:2](../01/02.md))\n- Third-person: ”If his offering...” ([1:3–17](../01/03.md))\n\nAs previously discussed, if the switch from third-person forms to second-person and back would be confusing in your language, consider using either the second or third-person forms throughout. The UST models use second-person forms for the entirety of this chapter, but the notes will often offer translation possibilities with third-person alternatives. \n\n###The use of a verb with a related noun (Cognate-accusatives)\nFor emphasis, the author of Leviticus often uses a verb with a related noun. In this chapter, the verb "to present" is related to the noun translated **offering**. If your language can repeat words for emphasis, it would be appropriate in this context to repeat these words in a similar manner. \n\n###The use of a future form to indicate a command\nOften in this chapter and throughout the first seven chapters of Leviticus, a future form will be used to indicate a command or instruction. For example, Lev 1:2 says, "you will present your offering.” This is equivalent to saying, "you should present” or ”you must present.” Throughout these chapters, these forms could be translated with a modal form, as the UST models, or simply with an imperative or instruction form. \n +front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduction\n\n### Outline of Leviticus\n\n1. Instructions to the Israelites about offerings (1:1–6:7)\n * Burnt offerings (1:1–17)\n * Grain offerings (2:1–16)\n * Fellowship offerings (3:1–17)\n * Offerings for unintentional sins (4:1–5:13)\n * Guilt offerings (5:14–6:7)\n2. Instructions to the priests about offerings (6:8–7:10)\n * Burnt offerings (6:8–13)\n * Grain offerings (6:14–23)\n * Purification offerings (6:24–30)\n * Guilt offerings (7:1–10)\n3. Further instructions to the Israelites (7:11–7:38)\n * Peace offerings (7:11–21)\n * Eating fat and blood is forbidden (7:22–27)\n * The portion for the priests (7:28–7:38)\n4. Setting apart the priests (8:1–10:20)\n * Aaron and his sons ordained (8:1–36)\n * Aaron as high priest (9:1–24)\n * Nadab and Abihu punished (10:1–20)\n5. Laws about clean and unclean things (11:1–15:33)\n * Clean and unclean food (11:1–47)\n * Women are purified after giving birth (12:1–8)\n * Skin, clothing, houses (13:1–14:47)\n * Bodily fluids (15:1–33)\n6. Day of Atonement; the place of the offering; the nature of blood (16:1–17:16)\n7. Setting apart for worship and service; being disqualified from service (18:1–24:23)\n8. The years of rest and release (25:1–55)\n9. Blessing for obeying and curses for not obeying (26:1–46)\n10. Gifts to God (27:1–34)\n\n### What is the book of Leviticus about?\n\nIn the book of Leviticus, God continues to give laws through Moses to the people of Israel. The people were to obey all of these laws to honor their covenant with God.\n\n### How should the title of this book be translated?\n\n“Leviticus” means “about the Levites.” The Levites were the tribe of Israel that provided priests and other workers in the tabernacle. If the people in the project language do not understand the term “Levites,” you can call it “The Book about the Priests” or “The Book about the Tabernacle Workers.” (See: [[rc://*/tw/dict/bible/kt/tabernacle]] and [[rc://*/ta/man/translate/translate-names]])\n\n### Who wrote the book of Leviticus?\n\n### What is the meaning of “holy” and “holiness” in the book of Leviticus?\n\nThese terms concern separating someone or something from the rest of the people, from the world, or from ordinary use. God separated these people or things so they would belong only to him. The people were to consider as separate the places for worshiping God or for honoring him in any way. The people could not use them for anything else. God required the Israelites to live in a certain way in order to live as a nation belonging to him alone.\n\nAnyone or anything that was acceptable to God or “holy” was spoken of as if it were physically clean. In the same way, anyone or anything that was not acceptable to God or not holy was spoken of as if it were physically unclean.\n\nSome people and some things could be made clean or “cleansed,” that is, made acceptable to God. People or things were made clean if the people performed the appropriate sacrifices and ceremonies. For example, some foreigners who wished to live among the Israelites and worship Yahweh could be made clean. However, other people and things could never be made acceptable to him.\n\nIt is important to know that not all unclean things or conditions were sinful. For example, after giving birth to a male child, a woman would be unclean for 33 days. Then the proper animal sacrifice would be offered for her. The monthly flow of blood made the woman unclean ([Leviticus 12:7](../../lev/12/07.md)). But Leviticus never suggests that someone with a flow of blood was sinning. In the same way, God did not allow the Israelites to eat certain kinds of animals; this was one way of setting his people apart.\n\nBecause God does not sin, the terms “holy” and “holiness” often suggest this same idea. Something belonging to God is holy. Because people must respect God, they must respect the things that belong to him.\n\n### What are the important narrative features of Leviticus?\n\nOn 17 occasions, the phrase “The Lord said to Moses” (and sometimes Aaron) is used to begin paragraphs. God and Moses frequently spoke to others. The verb “speak” is used 38 times.\n\n## Part 2: Important Religious and Cultural Concepts\n\n### What was the “tent of meeting”\n[TEXT]\n\n### Why did the Israelites need so many rules about sacrificing animals?\n\nLeviticus shows that God is holy. That means God is very different from humanity and the rest of the created world. God does not sin. Because of this, it is impossible to be acceptable to him without being “cleansed.” The various kinds of sacrifices were meant to make people and things acceptable to God. However, the people had to continue making animal sacrifices so that they would continue to be acceptable to God. This was a sign that pointed to a need for a better sacrifice. They needed a sacrifice that would cause them to be acceptable to God forever. (See: [[rc://*/tw/dict/bible/kt/holy]] and [[rc://*/tw/dict/bible/kt/sin]])\n\n### Why was the priesthood important in the book of Leviticus?\n\nPriests were individuals who went to God on behalf of the people. God authorized the priests to bring the Israelite’s sacrifices to himself.\n\n### How did the Israelite’s rules for worshiping God and sacrificing animals differ from rules of the other nations at that time?\n\nIt was common for other nations to sacrifice animals to their idols. But, the other nations did other things to worship their false gods. For instance, people would sleep with prostitutes at the temple of their gods. They did this to try to persuade their gods to bless their land with the ability to grow crops. Also, people of other nations would sometimes offer human sacrifices to their gods. The God of Israel did not allow his people to do these kinds of things.\n\n\n## Part 3: Important Translation Issues\n\n### “the sons of Aaron”\nAt the time when Yahweh spoke to Moses from the tent of meeting, the priests literally were the “sons of Aaron.” But the instructions in the book also applied to future generations, when the term “sons” would be a way of referring to the priests as Aaron's “descendants.” If it would be clearer in your language, in your translation you could generally use that term, which would apply to both the original priests and to their successors. However, in chapters 8–10, only the literal sons of Aaron are in view, so the term “sons” would be appropriate there.\n\n### “To the face of Yahweh”\nThroughout the book as a whole, the author of Leviticus uses the common idiom “to the face of Yahweh” as a metaphor that means “where Yahweh can see” or “in the sight” or “in the presence of Yahweh,” similar to the English preposition “before.” Sight, in turn, means attention, perspective, and judgment. In the context of Leviticus, "in the presence" or "sight of Yahweh" means to be within the sacred precincts of the tent of meeting. You can translate this expression as “from Yahweh’s perspective,” “in Yahweh's presence,” or simply as “before Yahweh.”\n\n### “Unblemished” or “perfect”\nWhen the book of Leviticus calls something "perfect" (in the ULT), it refers to a sacrificial animal that is the best representative animal of that species. As such, the word "perfect" refers to wholeness, completeness, and perfection. This is often translated with negative terms like “unblemished.” If it would be more natural in your language, consider using terms that carry these same meanings. Alternate translation: “a whole male” or “a complete male” or “a healthy male” \n\n### What important symbols are introduced in Leviticus?\nOil was poured on someone or something meant to be set apart for Yahweh. Water was used to symbolize the cleansing of someone or something so God could accept them. Blood was also used to cleanse and purify people and things. This is because blood represented the life that needed to be shed in order for God to forgive people for sinning.\n\n### Why do many sections begin with the phrase “Yahweh said to Moses”?\nThis phrase shows the reader that these rules come from God and must be obeyed. You could also translate this as “God told Moses.” +1:intro ecv8 0 #Leviticus 1 General Notes\n\n##Structure and Formatting\nIn Hebrew, this chapter begins with the word “And,” indicating a connection with the previous book (Exodus). This connection not only implies that the first five books of the Bible should be seen as a single unit; it also situates Leviticus in the narrative setting of the book of Exodus, during the thirteenth month of the Israelite's wandering in the wilderness of Sinai. \n\nThe first chapter of Leviticus is comprised of two hypothetical scenarios representing three variations of the burnt offering:\nThe Burnt Offering (1:1–17)\n- 1) a livestock animal ([1:2–13](../01/02.md))\n - a) a bovine ([1:3–9](../01/03.md))\n - b) a sheep or goat ([1:10–13](../01/10.md))\n- 2) a bird ([1:14–17](../01/14.md))\n\nAs such, the initial heading verse of each section begins with "If" and is followed by the prescribed steps of the sacrifice. Presumably, they are the same for each burnt offering, but more prescriptions are explicit for the first type of burnt offering, the bovine, probably because they are implied for the other two possible burnt offerings. The steps of the sacrificial process for burnt offerings are:\n\n- 1) Selecting a perfect, unblemished, and otherwise completely healthy animal ([1:3, 10, 14](../01/03.md))\n- 2) Presenting the animal at the entrance to the tent of meeting ([1:3](../01/03.md))\n- 3) Laying hands on the head of the animal ([1:4](../01/04.md))\n- 4) Killing the animal ([1:5, 11, 15](../01/05.md))\n- 5) Presenting and sprinkling the animal's blood on the altar ([1:5, 11, 15](../01/05.md))\n- 6) Skinning the animal ([1:6](../01/06.md))\n- 7) Butchering the animal into its appropriate pieces, usually the head, fat, intestines, and legs ([1:6, 12, 16–17](../01/06.md))\n- 8) Putting fire on the altar and arranging the wood ([1:7](../01/07.md))\n- 9) Arranging the pieces, specifically the head and the fat, of the sacrifice over the burning wood of the altar ([1:8, 12](../01/08.md))\n- 10) Washing the legs and the intestines ([1:9, 13](../01/09.md))\n- 11) Burning the entire animal in a way that causes smoke to go up ([1:9, 13, 17](../01/09.md)\n\n##Special Concepts in this Chapter\nSeveral concepts are crucial for understanding the instructions in this chapter. They include: 1) technical sacrificial terminology, 2) atonement, 3) the importance of blood, and 4) the nature of symbolic action. \n\n###Technical sacrificial terminology\nThroughout the book of Leviticus, the author employs several terms that have a specialized technical meaning in the context of sacrifices or that are only used in this context. In this chapter, such terms are 1) the "burnt offering" and 2) the "gift."\n\n- 1) The “burnt offering”\nThe burnt offering was a particular sacrifice that could be offered by anyone for a variety of reasons. Its name is related to a verb that means "to go up" or ”to ascend,” suggesting that the sacrifice was to be converted into smoke by the fire and ascend to Yahweh in heaven, as the discussion on the verb phrase "to cause to become smoke" will suggest. Its function was to provide a sacrifice intended to bring about forgiveness for a wide variety of sins and unintentional mistakes that were not specifically covered by the other sacrifices discussed in the first seven chapters of Leviticus. The sacrifice required a perfect, male animal that would be completely burned on the altar over a fire that was to be kept burning continually (see [6:9–13](../06/09.md) for more details ). The sacrifice, when accepted by Yahweh, would provide "atonement" for the individual who offered it. \n\n- 2) The “gift” or “offering made by fire”\nThe word translated "gift" in [1:9, 13, and 17](../01/09.md) is variously translated in modern English versions, usually with reference to ”an offering made by fire,” based on the word's presumed relationship with the word for ”fire.” However, some of the sacrifices referred to by this word are not burned on the altar (like the portions of the sacrifices that belonged to the priests in [7:30, 35–36](../07/30.md)), and many sacrifices, such as the purification offering, that are burned on the altar are not referred to by this term. Instead, this term simply refers to a "gift" offered to Yahweh that consists of food items. While you may see the phrase ”fire offering” or ”offering made by fire” in modern English translations, we suggest that you retain the term "gift." \n\n###Atonement\nThe word translated "atone" in the ULT is a technical term expressing the act of atonement that was carried out by the priest but always accomplished by Yahweh. Traditionally, it has been understood as a metaphor with the basic meaning of “to cover,” but more recently, some scholars have understood it to express the image of “to wipe.” If the former is correct, then the metaphor pictures the blood of the sacrifice as covering up the defiling impurity caused by sin. If the latter is correct, then the metaphor pictures the blood of the animal as a sort of ritual detergent that cleanses the person or object from the defiling presence of sin's impurity. Either way, the sacrifice offered by the priest on behalf of the individual or community is accepted in order to restore the relationship between the individual or community and Yahweh that has been damaged or defiled because of sin. This is why so many of the instructions concerning sacrifice end with the mention of the forgiveness of sins, which was the means by which the relationship with Yahweh could be restored. (See: [[rc://*/tw/dict/bible/kt/atonement]] and [[rc://*/tw/dict/bible/kt/priest]]). \n\n###The importance of blood \nIn Leviticus 1, the "blood" of the animal is collected and applied via sprinkling or splattering to the sides of the altar upon which the burnt offering is placed (see [1:5, 11, 15](../01/05.md)). This act, as explained above, has been variously understood, but pictures the blood as cleansing the altar from the effects of sin. Blood was able to cleanse sacred space and God's people from the impurities of sin because of its ability to accomplish atonement by means of "the life" of the animal (see ([17:10–12](../17/10.md)). Because the blood contained "the life" of the animal, Yahweh forbade the eating of any animal blood (see ([7:26–27](../07/26.md), ([17:10–14](../17/10.md), and ([19:26](../19/26.md)). \n\n###Ritual or symbolic action\nThree actions in this chapter and throughout Leviticus are symbolic in nature and picture important theological realities. \n\n- 1) The language of "presenting" throughout this chapter means not only bringing the sacrifice to the altar or to the priest, but also displaying the sacrifice "to the face of Yahweh," that is, to Yahweh himself. This pictures the reality that these sacrifices were performed in the presence of Yahweh, literally in the vicinity of the sacred precincts where Yahweh lived among the Israelites while they were in the wilderness. \n\n- 2) This chapter features the symbolic act of laying one's hands on the head of the sacrificial animal. This action is linked to the acceptance of the animal as an appropriate sacrifice on the individual's behalf (see ([1:4](../01/04.md)). As a symbolic act, the laying of hands apparently identifies the individual with the animal he is offering. The implication seems to be that the person is ritually placing his sins on the sacrificial animal so that God will forgive the sins when the animal is sacrificed.\n\n- 3) The language of "causing the sacrifice to become smoke on the altar" pictures the sacrifice as being converted to smoke by the fire of the altar and arising to Yahweh in heaven, where he would smell the pleasant aroma of the burning sacrifice. As such, the pleasant smell was either a sign that Yahweh approved the sacrifice and would atone for the individual's sins and forgive him, or it functioned as a necessary requirement for the acceptance of the individual's offering. \n\n##Important Figures of Speech in this Chapter\nThis chapter includes three primary figures of speech that may prove difficult to translate but are important to understanding the chapter. These include 1) the phrase, "to the face of Yahweh," 2) the phrase, "a pleasing smell to Yahweh," and 3) the way of referring to the priests as "the sons of Aaron." \n\n###“To the face of Yahweh”\nThroughout this chapter and the book as a whole, the author of Leviticus uses the common idiom “to the face of Yahweh” as a metaphor that means “where Yahweh can see” or “in the sight” or “in the presence of Yahweh,” similar to the English preposition “before.” Sight, in turn, means attention, perspective, and judgment. In the context of Leviticus, "in the presence" or "sight of Yahweh" means to be within the sacred precincts of the tent of meeting, either in the sense of the location directly in front of the tent in which Yahweh resided (see [1:3, 12](../01/03.md)), or in the sense of being in the presence of Yahweh within the precincts of the tent of meeting (see [1:5](../01/05.md)). You can translate either sense of this expression as “in the presence of Yahweh" or simply as ”before Yahweh.”\n\n###“Pleasing smell to Yahweh”\nAs mentioned previously, throughout this chapter, the priest is instructed to cause the sacrifice to become smoke on the altar. This refers to burning the sacrifice in a way that causes smoke to go up, picturing the sacrifice as being converted to pleasant-smelling smoke by the fire and arising to Yahweh in heaven, where he would smell the smoke and be pleased. That the sacrifice was accompanied by the gift of the pleasant-smelling smoke of the sacrifice was apparently crucial to the acceptance of the offering as an appropriate sacrifice on the individual's behalf, as it is mentioned several times in this chapter (see [1:9, 13, 17](../01/09.md)). \n\n###"The sons of Aaron"\nThroughout Leviticus, but especially in this chapter, the priests are referred to by the expression "the sons of Aaron." Occasionally, the expression is "the sons of Aaron, the priests" (as in [1:5, 8, 11](../01/05.md)). Once in this chapter, the expression is altered to emphasize that it is Aaron who is the original priest, through the phrase "the sons of Aaron" (see 1:7](../01/07.md)). As the General Introduction to Leviticus discusses, at the time when Yahweh spoke to Moses from the tent of meeting, the priests literally were the “sons of Aaron,” who was the first high priest. But the instructions in the book also applied to future generations, when the term “sons” would be a way of referring to the priests as Aaron's descendants (with the exception of Leviticus chapters 8–10). Here and throughout the book, if it would be clearer in your language, in your translation you could generally use the term “descendants,” which would apply to both the original priests and to their successors.\n\n##Other Possible Translation Difficulties in this Chapter\nIn addition to these important figures of speech, this chapter features several translation difficulties, including 1) the unclear referent of pronouns, 2) the switching between second and third-person address, 3) the use of a verb and a related noun (cognate-accusatives), 4) the use of a future form to indicate a request or command, and 5) the use of specific, technical sacrificial language. \n\n###The referent of the pronouns\nThroughout this chapter, the author of Leviticus uses a third-person pronoun to refer to both the individual who offers the sacrifices and to the priest who performs the sacrifice. As such, it is often difficult (but not impossible) to infer which party performs which actions. In general, the sacrifice is presented to the priest, but the individual who presents the sacrifice is responsible for killing, properly butchering, and presenting the portions of the sacrificial animal to the priest, who will then arrange them on the altar's fire. The only exception to this pattern can be found in the instruction for offering a bird ([1:14–17](../01/14.md)), which specifies that it is the priest who brings the bird to the altar ([1:14](../01/14.md)) before, presumably, completing the preparation for its being burned on the altar as a burnt offering. When there is ambiguity in which party is the proper referent of the pronoun, the notes will specify who is being referred to. \n\n###Second and third-person address\nThe entirety of chapters 1 through 7 are written as direct addresses to the people of God through Moses. As mentioned previously, chapter 1 describes two hypothetical scenarios when an individual might offer three variations of the burnt offering. However, the form of the verb used to refer to the individual in this chapter varies in the second verse ([1:2](../01/02.md)). Initially, Yahweh addresses "a man from you" in the third-person, but then switches to a second-person address ("you shall offer") to indicate the imperatival force of the statement. The ensuing string of third-person verbs ([1:3–17](../01/03.md)) carry the same imperatival weight of the initial second-person verb. Thus, because in this chapter "his" and "he" refer to the person bringing an offering to Yahweh, it can be translated in the second person as it is in [1:2](../01/02.md) and as modeled by the UST. The pronoun used to refer to the individual who offers the sacrifice switches as follows:\n\n- Third-person: ”When a man from you, when he presents” ([1:2](../01/02.md))\n- Second-person: ”you shall present” ([1:2](../01/02.md))\n- Third-person: ”If his offering” ([1:3–17](../01/03.md))\n\nAs previously discussed, if the switch from third-person forms to second-person and back would be confusing in your language, consider using either the second or third-person forms throughout. The UST models use second-person forms for the entirety of this chapter, but the notes will often offer translation possibilities with third-person alternatives. \n\n###The use of a verb with a related noun (Cognate-accusatives)\nFor emphasis, the author of Leviticus often uses a verb with a related noun. In this chapter, the verb "to present" is related to the noun translated "offering." If your language can repeat words for emphasis, it would be appropriate in this context to repeat these words in a similar manner. \n\n###The use of a future form to indicate a command\nOften in this chapter and throughout the first seven chapters of Leviticus, a future form will be used to indicate a command or instruction. For example, Lev 1:2 says, "you shall present your offering.” This is equivalent to saying, "you should present” or ”you must present.” Throughout these chapters, these forms could be translated with a modal form, as the UST models, or simply with an imperative or instruction form. \n 1:1 y78a rc://*/ta/man/translate/figs-possession מֵ⁠אֹ֥הֶל מוֹעֵ֖ד 1 The author of Leviticus is using the possessive to describe Yahweh's **meeting** with Moses (and, by extension, the whole people) within the physical location of the **tent.** If this is not clear in your language, you could use an adjective that better describes the locale of divine presence. Alternative translation: “from the tent where Yahweh met with Moses and lived among the Israelites” 1:1 zbz1 rc://*/ta/man/translate/writing-quotations לֵ⁠אמֹֽר 1 The word translated **saying** introduces a direct quotation. In your translation, consider ways in which you might introduce this quotation naturally in your language. 1:1-2 rivr rc://*/ta/man/translate/figs-quotesinquotes לֵ⁠אמֹֽר & דַּבֵּ֞ר אֶל־בְּנֵ֤י יִשְׂרָאֵל֙ וְ⁠אָמַרְתָּ֣ אֲלֵ⁠הֶ֔ם 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. It may be helpful to begin a new sentence here. Alternate translation: “He told Moses to speak to the sons of Israel and to say to them” @@ -17,54 +17,54 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 1:2 fp0a rc://*/ta/man/translate/translate-unknown מִן־הַ⁠בָּקָר֙ 1 The word translated **cattle** refers to a subgroup of the word translated **livestock**. It describes a group of bovines—whether cows, bulls, or oxen. If your readers would not be familiar with these animals, you could use a general expression in your translation. Alternate translation: “either from his bovines” 1:2 zd59 rc://*/ta/man/translate/translate-unknown וּ⁠מִן־הַ⁠צֹּ֔אן 1 The word translated **flock** refers to a subgroup of the word translated **livestock**. It describes a group of sheep or goats. If your readers would not be familiar with these animals, you could use a general expression in your translation. Alternate translation: “or from his sheep or goats” 1:2 a09b תַּקְרִ֖יבוּ 1 Alternate translation: “you must present” -1:3 bgfy rc://*/ta/man/translate/figs-reduplication קָרְבָּנ⁠וֹ֙ & יַקְרִיבֶ֑⁠נּוּ & יַקְרִ֣יב 1 Here, a verb and its object come from the same root. The ULT translates with the noun **offering** and the verb **present**. Your language may have comparable terms that you can use in your own translation. -1:3 dek9 rc://*/ta/man/translate/figs-123person זָכָ֥ר תָּמִ֖ים יַקְרִיבֶ֑⁠נּוּ 1 Alternate translation: “you will present a perfect male” +1:3 bgfy rc://*/ta/man/translate/writing-poetry קָרְבָּנ⁠וֹ֙ & יַקְרִיבֶ֑⁠נּוּ & יַקְרִ֣יב 1 Here, a verb and its object come from the same root. The ULT translates with the noun **offering** and the verb **present**. Your language may have comparable terms that you can use in your own translation. +1:3 dek9 rc://*/ta/man/translate/figs-123person זָכָ֥ר תָּמִ֖ים יַקְרִיבֶ֑⁠נּוּ 1 Alternate translation: “you shall present a perfect male” 1:3 tdgu rc://*/ta/man/translate/figs-explicit זָכָ֥ר תָּמִ֖ים 1 As the General Introduction to Leviticus discusses, the phrase **a perfect male** here refers to a male bovine that is an exemplary representative of its species. Alternate translation: “an unblemished male” or "a male without blemish" -1:3 ds3f rc://*/ta/man/grammar-connect-logic-result זָכָ֥ר תָּמִ֖ים יַקְרִיבֶ֑⁠נּוּ אֶל־פֶּ֝תַח אֹ֤הֶל מוֹעֵד֙ יַקְרִ֣יב אֹת֔⁠וֹ לִ⁠רְצֹנ֖⁠וֹ לִ⁠פְנֵ֥י יְהוָֽה 1 The word translated **for** indicates the result of offering a sacrifice in the manner prescribed here. If it would be more natural in your language, you could put the last of these phrases first, since the last phrase gives the reason for the actions that the first two phrases describe. Alternate translation: “In order for Yahweh to consider the offering acceptable, he will present a perfect male at the entrance of the tent of meeting”\n +1:3 ds3f rc://*/ta/man/grammar-connect-logic-result זָכָ֥ר תָּמִ֖ים יַקְרִיבֶ֑⁠נּוּ אֶל־פֶּ֝תַח אֹ֤הֶל מוֹעֵד֙ יַקְרִ֣יב אֹת֔⁠וֹ לִ⁠רְצֹנ֖⁠וֹ לִ⁠פְנֵ֥י יְהוָֽה 1 The word translated **for** indicates the result of offering a sacrifice in the manner prescribed here. If it would be more natural in your language, you could put the last of these phrases first, since the last phrase gives the reason for the actions that the first two phrases describe. Alternate translation: “In order for Yahweh to consider the offering acceptable, he shall present a perfect male at the entrance of the tent of meeting”\n 1:3 l23i rc://*/ta/man/translate/figs-explicit לִ⁠רְצֹנ֖⁠וֹ 1 The word translated **its** could refer to: (1) the offering. Alternate translation: “for the acceptance of the sacrifice” or (2) the worshiper. Alternate translation: “for the acceptance of the one offering the sacrifice” 1:3 wwof rc://*/ta/man/translate/figs-metaphor לִ⁠פְנֵ֥י יְהוָֽה 1 As the General Introduction to Leviticus discusses, in contexts such as this, the expression **to the face of Yahweh** means “where Yahweh can see” and, by extension, “from Yahweh’s perspective” or “in Yahweh’s judgment.” Alternate translation: “from Yahweh’s perspective” or “in Yahweh's judgment” or “before Yahweh” 1:4 n7j5 rc://*/ta/man/translate/translate-symaction וְ⁠סָמַ֣ךְ יָד֔⁠וֹ עַ֖ל רֹ֣אשׁ הָ⁠עֹלָ֑ה 1 This is a symbolic action that identifies the person with the animal he is offering. The implication seems to be that the person is ritually placing his sins on the sacrificial animal so that God will forgive the sins when the animal is sacrificed. -1:4 el3u rc://*/ta/man/translate/figs-activepassive וְ⁠נִרְצָ֥ה 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “And Yahweh will accept it” +1:4 el3u rc://*/ta/man/translate/figs-activepassive וְ⁠נִרְצָ֥ה 1 If your language does not use the passive form in this way, you could state this in active form or in another way that is natural in your language. Alternate translation: “And Yahweh will accept it” 1:4 mygh rc://*/ta/man/grammar-connect-logic-goal לְ⁠כַפֵּ֥ר עָלָֽי⁠ו 1 The words **in order to** introduce the purpose of laying hands on the sacrificial animal. Use an expression in your language that makes it clear that what follows is the purpose. 1:4 rvk3 rc://*/ta/man/translate/figs-metaphor לְ⁠כַפֵּ֥ר עָלָֽי⁠ו 1 The word translated **atonement** may have originally indicated either the “covering” or the “wiping away” of sin. Either way, by the time of Leviticus it indicated that the sacrifice would be accepted in order to restore the relationship between the worshiper and Yahweh that had been damaged or defiled by sin. Consider using a word or phrase that coveys this idea effectively in your language. Alternative translation: “to restore him to relationship with Yahweh” 1:5 bs53 rc://*/ta/man/translate/figs-idiom אֶת־בֶּ֥ן הַ⁠בָּקָ֖ר 1 The expression **son of** describes a person or animal that shares the essential qualities of something. Here the phrase describes this animal as **the son of the cattle** because it is a male animal that shares the distinguishing qualities characteristic of the class of bovines. If it would be helpful to your readers, you could use an equivalent idiom from your language or state the meaning plainly. Alternate translation: “the bull” or “the bovine” 1:5 fgym rc://*/ta/man/translate/figs-metaphor לִ⁠פְנֵ֣י יְהוָ֑ה 1 Alternate translation: “in the presence of Yahweh” or “within the sacred precincts of the tent of meeting, where Yahweh lives among the Israelites” 1:5 sudx rc://*/ta/man/translate/figs-metaphor בְּנֵ֨י אַהֲרֹ֤ן 1 As the General Introduction to Leviticus discusses, at the time when Yahweh spoke to Moses from the tent of meeting, the priests literally were **the sons of Aaron**. But the instructions in the book also applied to future generations, when the term “sons” would be a way of referring to the priests as Aaron's “descendants” (with the exception of Leviticus chs. 8–10). Here and throughout the book, if it would be clearer in your language, in your translation you could generally use that term, which would apply to both the original priests and to their successors. 1:5 qcc2 rc://*/ta/man/translate/figs-explicit וְ֠⁠הִקְרִיבוּ בְּנֵ֨י אַהֲרֹ֤ן הַֽ⁠כֹּֽהֲנִים֙ אֶת־ הַ⁠דָּ֔ם 1 It is implied that **the priests** would catch **the blood** in a bowl as it drained out of the animal. Then they would bring the bowl with the blood in it and present it to Yahweh at the altar. If this would not be clear in your language, you could supply this information here and in later instances in the book. Alternative translation: “And after catching the blood in a bowl as it drains from the animal, the sons of Aaron, the priests, will present the blood to Yahweh” -1:5 d5hh rc://*/ta/man/translate/translate-symaction וְ⁠זָרְק֨וּ אֶת־הַ⁠דָּ֤ם עַל־הַ⁠מִּזְבֵּ֨חַ֙ סָבִ֔יב אֲשֶׁר־פֶּ֖תַח אֹ֥הֶל מוֹעֵֽד 1 Splashing **the blood** on the sides of **the altar** is a symbolic action. The blood of the animal, being its life (see [Leviticus 17:11](../17/11.md)), was given by God to purify ritually and to remove sin. Here, the blood is splashed against the side of the altar to keep it free from sin. If this would not be clear to your readers, you could explain the significance of this action in the text or in a footnote here and in subsequent instances in the book. Alternate translation: “and they will splash the blood all around on the holy altar that is at the entrance of the tent of meeting in order to keep the altar clean from sin” -1:6 u7di rc://*/ta/man/translate/figs-pronouns וְ⁠הִפְשִׁ֖יט 1 The pronoun **he** refers to the person making the offering. If it would be helpful to your readers, you could make the subject explicit. You could also keep using a second-person pronoun if you have been doing that. Alternate translation: “And the one offering the sacrifice will skin” or, using the second-person, “And you will skin” -1:6 cshr rc://*/ta/man/translate/figs-explicit וְ⁠נִתַּ֥ח אֹתָ֖⁠הּ לִ⁠נְתָחֶֽי⁠הָ 1 The author of Leviticus assumes his audience will know what portions of the animal constituted **its pieces**. These would have included, but perhaps not have been limited to, the legs and entrails, as [1:9](../01/09.md) suggests. If the phrase **its pieces** would not be clear in your context, consider listing what pieces these are. Alternate translation: “and he will cut it into its appropriate portions, removing the legs and entrails” -1:7 tm1b rc://*/ta/man/figs-idiom וְ֠⁠נָתְנוּ בְּנֵ֨י אַהֲרֹ֧ן הַ⁠כֹּהֵ֛ן אֵ֖שׁ עַל־הַ⁠מִּזְבֵּ֑חַ 1 The expression to **give fire on the altar** means “to light a fire on top of the altar.” It may mean that the priests were to place hot coals on the altar and perhaps kindling, on top of which they would place the wood. If the phrase **give fire** does not have that meaning in your language, you could use an expression in your language that does have that meaning or state the meaning plainly. Alternate translation: “And the sons of Aaron the priest will light a fire on the altar” -1:8 egek rc://*/ta/man/figs-explicit וְ⁠אֶת־הַ⁠פָּ֑דֶר 1 The term **fat** refers to suet, that is, the hard, lumpy fat that surrounds the kidneys and liver of sheep, goats, and bovines. If your language has a word for this portion of fatty tissue, consider using it here.\n\n -1:9 y5xf rc://*/ta/man/figs-explicitinfo וְ⁠קִרְבּ֥⁠וֹ וּ⁠כְרָעָ֖י⁠ו יִרְחַ֣ץ בַּ⁠מָּ֑יִם 1 It might seem that the expression **and he will wash its innards and its legs with water** contains extra information that would be unnatural to express in your language. If so, you could use an equivalent expression. Alternate translation: “And he will wash its innards and its legs”\n -1:9 b3s6 rc://*/ta/man/translate/figs-pronouns יִרְחַ֣ץ\n 1 The pronoun **he** could refer either to the worshiper or to the priest. But given that every other reference to the priest has been explicit, it is likely that it refers to the worshiper. If it would be helpful in your language, you could make this explicit or continue using the same second-person pronoun used thus far. Alternate translation: “the one offering the sacrifice will wash” or, in the second-person, “you will wash”\n -1:9 f91i rc://*/ta/man/translate/figs-pronouns יִרְחַ֣ץ 1 The implication seems to be that the worshiper must **wash** the **innards** and **legs** before the priest arranges them on the wood, as verse 8 describes. You can indicate this in your translation if that would be helpful to your readers. Alternate translation: “before the priest arranges the pieces, the one offering the sacrifice will wash” or, in the second-person, “before the priest arranges the pieces, you will wash” -1:9 tnez rc://*/ta/man/translate/translate-symaction וְ⁠הִקְטִ֨יר הַ⁠כֹּהֵ֤ן אֶת־הַ⁠כֹּל֙ הַ⁠מִּזְבֵּ֔חָ⁠ה 1 The act of burning the offering in such a way that it rises as smoke is a symbolic act. It depicts the sacrifice as going up to God in heaven. If it would be helpful to your readers, you could explain the significance of this action. Alternate translation: “And the priest will cause everything on the altar to become smoke and ascend toward God in heaven” +1:5 d5hh rc://*/ta/man/translate/translate-symaction וְ⁠זָרְק֨וּ אֶת־הַ⁠דָּ֤ם עַל־הַ⁠מִּזְבֵּ֨חַ֙ סָבִ֔יב אֲשֶׁר־פֶּ֖תַח אֹ֥הֶל מוֹעֵֽד 1 Splashing **the blood** on the sides of **the altar** is a symbolic action. The blood of the animal, being its life (see [Leviticus 17:11](../17/11.md)), was given by God to purify ritually and to remove sin. Here, the blood is splashed against the side of the altar to keep it free from sin. If this would not be clear to your readers, you could explain the significance of this action in the text or in a footnote here and in subsequent instances in the book. Alternate translation: “and they shall splash the blood all around on the holy altar that is at the entrance of the tent of meeting in order to keep the altar clean from sin” +1:6 u7di rc://*/ta/man/translate/figs-pronouns וְ⁠הִפְשִׁ֖יט 1 The pronoun **he** refers to the person making the offering. If it would be helpful to your readers, you could make the subject explicit. You could also keep using a second-person pronoun if you have been doing that. Alternate translation: “And the one offering the sacrifice shall skin” or, using the second-person, “And you shall skin” +1:6 cshr rc://*/ta/man/translate/figs-explicit וְ⁠נִתַּ֥ח אֹתָ֖⁠הּ לִ⁠נְתָחֶֽי⁠הָ 1 The author of Leviticus assumes his audience will know what portions of the animal constituted **its pieces**. These would have included, but perhaps not have been limited to, the legs and entrails, as [1:9](../01/09.md) suggests. If the phrase **its pieces** would not be clear in your context, consider listing what pieces these are. Alternate translation: “and he shalll cut it into its appropriate portions, removing the legs and entrails” +1:7 tm1b rc://*/ta/man/translate/figs-idiom וְ֠⁠נָתְנוּ בְּנֵ֨י אַהֲרֹ֧ן הַ⁠כֹּהֵ֛ן אֵ֖שׁ עַל־הַ⁠מִּזְבֵּ֑חַ 1 The expression to **give fire on the altar** means “to light a fire on top of the altar.” It may mean that the priests were to place hot coals on the altar and perhaps kindling, on top of which they would place the wood. If the phrase **give fire** does not have that meaning in your language, you could use an expression in your language that does have that meaning or state the meaning plainly. Alternate translation: “And the sons of Aaron the priest shall light a fire on the altar” +1:8 egek rc://*/ta/man/translate/figs-explicit וְ⁠אֶת־הַ⁠פָּ֑דֶר 1 The term **fat** refers to suet, that is, the hard, lumpy fat that surrounds the kidneys and liver of sheep, goats, and bovines. If your language has a word for this portion of fatty tissue, consider using it here.\n\n +1:9 y5xf rc://*/ta/man/translate/figs-explicitinfo וְ⁠קִרְבּ֥⁠וֹ וּ⁠כְרָעָ֖י⁠ו יִרְחַ֣ץ בַּ⁠מָּ֑יִם 1 It might seem that the expression **and he shall wash its innards and its legs with water** contains extra information that would be unnatural to express in your language. If so, you could use an equivalent expression. Alternate translation: “And he shall wash its innards and its legs”\n +1:9 b3s6 rc://*/ta/man/translate/figs-pronouns יִרְחַ֣ץ\n 1 The pronoun **he** could refer either to the worshiper or to the priest. But given that every other reference to the priest has been explicit, it is likely that it refers to the worshiper. If it would be helpful in your language, you could make this explicit or continue using the same second-person pronoun used thus far. Alternate translation: “the one offering the sacrifice shall wash” or, in the second-person, “you shall wash”\n +1:9 f91i rc://*/ta/man/translate/figs-pronouns יִרְחַ֣ץ 1 The implication seems to be that the worshiper must **wash** the **innards** and **legs** before the priest arranges them on the wood, as verse 8 describes. You can indicate this in your translation if that would be helpful to your readers. Alternate translation: “before the priest arranges the pieces, the one offering the sacrifice shall wash” or, in the second-person, “before the priest arranges the pieces, you shall wash” +1:9 tnez rc://*/ta/man/translate/translate-symaction וְ⁠הִקְטִ֨יר הַ⁠כֹּהֵ֤ן אֶת־הַ⁠כֹּל֙ הַ⁠מִּזְבֵּ֔חָ⁠ה 1 The act of burning the offering in such a way that it rises as smoke is a symbolic act. It depicts the sacrifice as going up to God in heaven. If it would be helpful to your readers, you could explain the significance of this action. Alternate translation: “And the priest shall cause everything on the altar to become smoke and ascend toward God in heaven” 1:10 e4nb rc://*/ta/man/translate/figs-genericnoun מִן־הַ⁠צֹּ֨אן & מִן־הַ⁠כְּשָׂבִ֛ים א֥וֹ מִן־הָ⁠עִזִּ֖ים 1 The expressions, **the flock**, **the lambs**, and **the goats**, do not refer to specific groups of animals. They describe any groups of animals that an Israelite might own. Express this in the way that would be most natural in your language. Alternate translation: “from his flock, whether from his sheep or from his goats” 1:10 xwnf rc://*/ta/man/translate/grammar-collectivenouns זָכָ֥ר תָּמִ֖ים 1 See how you translated the expression **a perfect male** in [1:3](../01/03.md). Alternate translation: “an unblemished male” or “a male without blemish” -1:11 k2uc rc://*/ta/man/figs-metaphor לִ⁠פְנֵ֣י יְהוָ֑ה 1 See how you translated the expression **to the face of Yahweh** in [1:5](../01/05.md). Alternate translation: “in the presence of Yahweh” or “within the sacred precincts of the tent of meeting where Yahweh lives among the Israelites” -1:12 q6a3 rc://*/ta/man/translate/figs-pronouns וְ⁠נִתַּ֤ח אֹת⁠וֹ֙ 1 The pronoun **he** refers to the person offering the sacrifice. Alternate translation: “And the one offering the sacrifice will cut it” or, in the second-person, “And you will cut it” -1:13 bky3 rc://*/ta/man/translate/figs-explicitinfo יִרְחַ֣ץ בַּ⁠מָּ֑יִם 1 See how you translated the expression **wash with water** in [1:9](../01/09.md). Alternate translation: “he will wash thoroughly” -1:13 cztr rc://*/ta/man/translate/figs-explicit וְ⁠הַ⁠קֶּ֥רֶב וְ⁠הַ⁠כְּרָעַ֖יִם יִרְחַ֣ץ בַּ⁠מָּ֑יִם 1 The implication seems to be that the worshiper must **wash** the **innards** and **legs** before the priest arranges them on the altar, as [1:12](../01/12.md) describes. You can indicate this in your translation if that would be helpful to your readers. Alternate translation: “Before the priest arranges the pieces, the one offering the sacrifice will wash the innards and legs with water” or “Before the priest arranges the pieces, you will wash the innards and legs with water” -1:13 mf7x rc://*/ta/man/translate/translate-symaction וְ⁠הִקְטִ֣יר הַ⁠מִּזְבֵּ֔חָ⁠ה 1 The act of burning the offering in such a way that it rises as smoke is a symbolic act. It depicts the sacrifice as going up to God in heaven. If it would be helpful to your readers, you could explain the significance of this action. Alternate translation: “and he will cause everything to become smoke on the altar and ascend toward God in heaven” -1:13 hpef rc://*/ta/man/translate/figs-pronouns וְ⁠הִקְטִ֣יר הַ⁠מִּזְבֵּ֔חָ⁠ה 1 The pronoun **he** refers to the **the priest**. If it would be helpful in your language, you could make this explicit. Alternate translation: “and that same priest will cause everything to become smoke on the altar ” +1:11 k2uc rc://*/ta/man/translate/figs-metaphor לִ⁠פְנֵ֣י יְהוָ֑ה 1 See how you translated the expression **to the face of Yahweh** in [1:5](../01/05.md). Alternate translation: “in the presence of Yahweh” or “within the sacred precincts of the tent of meeting where Yahweh lives among the Israelites” +1:12 q6a3 rc://*/ta/man/translate/figs-pronouns וְ⁠נִתַּ֤ח אֹת⁠וֹ֙ 1 The pronoun **he** refers to the person offering the sacrifice. Alternate translation: “And the one offering the sacrifice shall cut it” or, in the second-person, “And you shall cut it” +1:13 bky3 rc://*/ta/man/translate/figs-explicitinfo יִרְחַ֣ץ בַּ⁠מָּ֑יִם 1 See how you translated the expression **wash with water** in [1:9](../01/09.md). Alternate translation: “he shall wash thoroughly” +1:13 cztr rc://*/ta/man/translate/figs-explicit וְ⁠הַ⁠קֶּ֥רֶב וְ⁠הַ⁠כְּרָעַ֖יִם יִרְחַ֣ץ בַּ⁠מָּ֑יִם 1 The implication seems to be that the worshiper must **wash** the **innards** and **legs** before the priest arranges them on the altar, as [1:12](../01/12.md) describes. You can indicate this in your translation if that would be helpful to your readers. Alternate translation: “Before the priest arranges the pieces, the one offering the sacrifice shall wash the innards and legs with water” or “Before the priest arranges the pieces, you shall wash the innards and legs with water” +1:13 mf7x rc://*/ta/man/translate/translate-symaction וְ⁠הִקְטִ֣יר הַ⁠מִּזְבֵּ֔חָ⁠ה 1 The act of burning the offering in such a way that it rises as smoke is a symbolic act. It depicts the sacrifice as going up to God in heaven. If it would be helpful to your readers, you could explain the significance of this action. Alternate translation: “and he shall cause everything to become smoke on the altar and ascend toward God in heaven” +1:13 hpef rc://*/ta/man/translate/figs-pronouns וְ⁠הִקְטִ֣יר הַ⁠מִּזְבֵּ֔חָ⁠ה 1 The pronoun **he** refers to the **the priest**. If it would be helpful in your language, you could make this explicit. Alternate translation: “and that same priest shall cause everything to become smoke on the altar ” 1:14 kfag rc://*/ta/man/translate/figs-genericnoun מִן־הָ⁠ע֛וֹף & מִן־הַ⁠תֹּרִ֗ים א֛וֹ מִן־בְּנֵ֥י הַ⁠יּוֹנָ֖ה 1 The expressions **from the birds**, **from the turtledoves**, and **from the sons of the pigeon** do not refer to specific birds, that is, to a specific group of turtledoves or pigeons. Rather, these expressions describe any birds (that is, any turtledoves or pigeons) that an Israelite might own or be able to purchase for sacrifice. Express this in the way that would be most natural in your language. Alternate translation: “from his birds … from his turtledoves or from his pigeons” 1:14 c42w rc://*/ta/man/translate/figs-metonymy מִן־בְּנֵ֥י הַ⁠יּוֹנָ֖ה 1 The expression **sons of** describes a person or animal that shares the essential qualities of something. The author of Leviticus uses this phrase to describe a group of birds as **the sons of the pigeon** since they were birds that shared the essential qualities of that class of bird. If it would be helpful, you could use an equivalent idiom from your language or state the meaning plainly. Alternate translation: “from the pigeons” -1:15 sggt rc://*/ta/man/translate/translate-symaction וְ⁠הִקְטִ֖יר הַ⁠מִּזְבֵּ֑חָ⁠ה 1 The act of burning the offering in a way that causes smoke to rise is a symbolic act. It depicts the sacrifice as going to God in heaven. If it would be helpful to your readers, you could explain the significance of this action. Alternate translation: “and he will cause everything to become smoke on the altar and ascend toward God in heaven” +1:15 sggt rc://*/ta/man/translate/translate-symaction וְ⁠הִקְטִ֖יר הַ⁠מִּזְבֵּ֑חָ⁠ה 1 The act of burning the offering in a way that causes smoke to rise is a symbolic act. It depicts the sacrifice as going to God in heaven. If it would be helpful to your readers, you could explain the significance of this action. Alternate translation: “and he shall cause everything to become smoke on the altar and ascend toward God in heaven” 1:15 kk8b rc://*/ta/man/translate/figs-pronouns וּ⁠מָלַק֙ אֶת־רֹאשׁ֔⁠וֹ 1 The pronoun **he** is ambiguous and could refer to either the worshiper or to **the priest**. However, because it is explicitly **the priest** who brings the sacrificial bird to the altar before it is sacrificed and prepared for burning, it is likely that throughout this verse and the next one, the pronoun **he** refers to the **the priest**. If it would be helpful in your language, you could make this explicit. Alternate translation: “and that same priest should twist off its head” -1:15 v06b rc://*/ta/man/translate/figs-pronouns וְ⁠הִקְטִ֖יר הַ⁠מִּזְבֵּ֑חָ⁠ה 1 As the previous note explains, the pronoun **he** refers to the priest. If this is unclear in your language, consider making the referent explicit. Alternate translation: “and that same priest will cause everything to become smoke on the altar” +1:15 v06b rc://*/ta/man/translate/figs-pronouns וְ⁠הִקְטִ֖יר הַ⁠מִּזְבֵּ֑חָ⁠ה 1 As the previous note explains, the pronoun **he** refers to the priest. If this is unclear in your language, consider making the referent explicit. Alternate translation: “and that same priest shall cause everything to become smoke on the altar” 1:15 etrw rc://*/ta/man/translate/figs-explicit וְ⁠הִקְטִ֖יר הַ⁠מִּזְבֵּ֑חָ⁠ה 1 The object that is to be burned on the altar is not specified. However, because the blood has not yet been removed from the sacrificial bird and the burning of blood is expressly forbidden in Leviticus, it seems likely that the supplied pronoun **it** here refers to **the head** of the bird. If it would be clearer in your language, consider making this explicit. Alternate translation: “and he should cause the head that he removed to become smoke on the altar” -1:15 sur7 rc://*/ta/man/translate/figs-activepassive וְ⁠נִמְצָ֣ה דָמ֔⁠וֹ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “Then the priest should drain its blood” -1:16 x2cz rc://*/ta/man/translate/figs-pronouns וְ⁠הֵסִ֥יר 1 The pronoun **he** refers to **the priest**. If it would be helpful in your language, you could make this explicit. Alternate translation: “And the priest will remove” -1:16 zqs8 rc://*/ta/man/translate/translate-unknown אֶת־ מֻרְאָת֖⁠וֹ 1 A **craw** is a pouch in a bird’s throat where pre-digested food is stored. If your language has its own term for this anatomical feature, consider using that word here. If not, you can use a general expression. Alternate translation: “the bird’s throat pouch” +1:15 sur7 rc://*/ta/man/translate/figs-activepassive וְ⁠נִמְצָ֣ה דָמ֔⁠וֹ 1 If your language does not use the passive form in this way, you could state this in active form or in another way that is natural in your language. Alternate translation: “Then the priest should drain its blood” +1:16 x2cz rc://*/ta/man/translate/figs-pronouns וְ⁠הֵסִ֥יר 1 The pronoun **he** refers to **the priest**. If it would be helpful in your language, you could make this explicit. Alternate translation: “And the priest shall remove” +1:16 zqs8 rc://*/ta/man/translate/translate-unknown אֶת־ מֻרְאָת֖⁠וֹ 1 A **craw** is a pouch in a bird’s throat where pre-digested food is stored. If your language has its own term for this anatomical feature, consider using that word here. If not, you could use a general expression. Alternate translation: “the bird’s throat pouch” 1:16 x63v rc://*/ta/man/translate/figs-pronouns וְ⁠הִשְׁלִ֨יךְ אֹתָ֜⁠הּ 1 The pronoun **it** refers to the **craw**, but since the worshiper is supposed to **throw it beside the altar** along with the **feathers**, it may be more natural in your language to use the plural pronoun “them,” as modeled by the UST. -1:16 of8a rc://*/ta/man/translate/figs-pronouns וְ⁠הִשְׁלִ֨יךְ אֹתָ֜⁠הּ 1 The pronoun **he** is ambiguous, but appears to continue the action taken by **the priest**. If it would be helpful in your language, you could make this explicit. Alternate translation: “and the priest will throw it” -1:16 zb2d rc://*/ta/man/translate/translate-unknown מְק֖וֹם הַ⁠דָּֽשֶׁן 1 The **place of the fatty ashes** is the specified spot where the priest would dump the ashes that had accumulated from previous sacrifices, along with the rendered fat from the altar. If your language has a technical term for such a place, consider using it here. If not, you can use a general expression. Alternate translation: “the spot where the ashes and the burnt fat are dumped” or “the location where the ashes and the burnt fat are dumped” -1:17 zxzv rc://*/ta/man/translate/figs-pronouns וְ⁠שִׁסַּ֨ע אֹת֣⁠וֹ 1 Given the action taken by the priest in 1:15 and 16, the pronoun **he** likely refers to **the priest**. If it would be helpful in your language, you could make this explicit. Alternate translation: “And the priest will tear it open” -1:17 ua00 rc://*/ta/man/translate/figs-pronouns לֹ֣א יַבְדִּיל֒ 1 The pronoun **he** is ambiguous but likely refers to **the priest**. If it would be helpful in your language, you could make this explicit. Alternate translation: “the priest will not divide it” -1:17 bxu3 rc://*/ta/man/translate/translate-symaction וְ⁠הִקְטִ֨יר אֹת֤⁠וֹ הַ⁠כֹּהֵן֙ הַ⁠מִּזְבֵּ֔חָ⁠ה עַל־הָ⁠עֵצִ֖ים אֲשֶׁ֣ר עַל־הָ⁠אֵ֑שׁ 1 The act of burning the offering in a way that causes smoke to rise is a symbolic act. It depicts the sacrifice as going up to God in heaven. If it would be helpful to your readers, you could explain the significance of this action. Alternate translation: “And the priest will cause everything to become smoke on the altar, on the wood that is on the fire, and ascend towards God in heaven” +1:16 of8a rc://*/ta/man/translate/figs-pronouns וְ⁠הִשְׁלִ֨יךְ אֹתָ֜⁠הּ 1 The pronoun **he** is ambiguous, but appears to continue the action taken by **the priest**. If it would be helpful in your language, you could make this explicit. Alternate translation: “and the priest shall throw it” +1:16 zb2d rc://*/ta/man/translate/translate-unknown מְק֖וֹם הַ⁠דָּֽשֶׁן 1 The **place of the fatty ashes** is the specified spot where the priest would dump the ashes that had accumulated from previous sacrifices, along with the rendered fat from the altar. If your language has a technical term for such a place, consider using it here. If not, you could use a general expression. Alternate translation: “the spot where the ashes and the burnt fat are dumped” or “the location where the ashes and the burnt fat are dumped” +1:17 zxzv rc://*/ta/man/translate/figs-pronouns וְ⁠שִׁסַּ֨ע אֹת֣⁠וֹ 1 Given the action taken by the priest in 1:15 and 16, the pronoun **he** likely refers to **the priest**. If it would be helpful in your language, you could make this explicit. Alternate translation: “And the priest shall tear it open” +1:17 ua00 rc://*/ta/man/translate/figs-pronouns לֹ֣א יַבְדִּיל֒ 1 The pronoun **he** is ambiguous but likely refers to **the priest**. If it would be helpful in your language, you could make this explicit. Alternate translation: “the priest shall not divide it” +1:17 bxu3 rc://*/ta/man/translate/translate-symaction וְ⁠הִקְטִ֨יר אֹת֤⁠וֹ הַ⁠כֹּהֵן֙ הַ⁠מִּזְבֵּ֔חָ⁠ה עַל־הָ⁠עֵצִ֖ים אֲשֶׁ֣ר עַל־הָ⁠אֵ֑שׁ 1 The act of burning the offering in a way that causes smoke to rise is a symbolic act. It depicts the sacrifice as going up to God in heaven. If it would be helpful to your readers, you could explain the significance of this action. Alternate translation: “And the priest shall cause everything to become smoke on the altar, on the wood that is on the fire, and ascend towards God in heaven” 1:17 y4aw rc://*/ta/man/translate/figs-metaphor רֵ֥יחַ נִיחֹ֖חַ לַ⁠יהוָֽה 1 The author of Leviticus describes Yahweh accepting the sacrifice, using the image of Yahweh enjoying the pleasant-smelling smoke that rises from the burnt offering. If it would be helpful in your language, consider expressing the same idea in another way. See how you translated this in [Leviticus 1:9](../01/09.md). -2:intro t6wy 0 # Leviticus 2 General Notes\n\n## Structure and Formatting\n\nThis chapter gives instructions about how to make a grain offering. The **and** of 2:1 indicates that the instructions of Lev 1 are continuing. Yahweh continues telling Moses how the people should offer sacrifices. In outline form, the structure of the chapter can be displayed as follows: \n\n- 1) The Grain Offering (2:1–16)\n - I. Offerings of Raw Flour (2:1–3)\n - II. Offerings that are Baked, Pan-Fried, or Deep-Fried (2:4–10)\n - i. Baked (2:4)\n - ii. Pan-Fried on the Griddle (2:5–6)\n - iii. Deep-Fried in a Pan (2:7)\n - iv. Instruction for Offering (2:8–10)\n - III. Instructions regarding Leaven, Honey, and Salt (2:11–13)\n - i. Prohibition against burning leaven or honey (2:11–12)\n - ii. Prescription for including salt (2:13)\n - IV. Offerings of Grains (2:14–16)\n\n##Translation Issues in this Chapter\n### The number and person of pronouns\nIn the address to the Israelites, the author of Leviticus is known for abuptly switching the person, number, and occassionaly gender, of pronouns and verbal forms that refer to the person offering sacrifices. In chapter 1, it was suggested that any third-person singular pronouns that refer to the worshiper (and not to the priest) could be changed to second-person plural pronouns, based on the nature of the direct address and the presence of a second-person plural pronoun in [1:2](../01/02.md) and several times in the current chapter.\n\nThe pronouns referring to the worshiper switch person, gender, and number frequently. Verses 1–3 address the worshiper with a third-person singular pronoun. This swiches to the second-person, singular pronoun in 2:4–8. The worshiper is addressed in the third-person in verse 8, but verse 11 marks a shift to the second-person, this time in the plural. The plural pronouns continue throughout verses 11 and 12, but the author of Leviticus swtiches back to the second-person singular from verse 13 to the end of the chapter.\n\n1. Third-Person (2:1–3)\n- "...when a person [third-person, feminine singular] presents..." (2:1)\n- "...his [third-person, masculine singular] offering..." (2:1)\n- "...and he [third-person, masculine singular] will pour ..." (2:1)\n- "...and he [third-person, masculine singular] will put..." (2:1)\n- "...and he [third-person, masculine singular] will bring..." (2:2)\n\n\n2. Second-Person (2:4–8)\n- "And if you [second-person, masculine singular] present..." (2:4)\n- "And if your [second-person, masculine singular] offering..." (2:5)\n- "Piece [second-person, singular imperative] it..." (2:6)\n- "...and you [second-person, masculine singular] will pour..." (2:6)\n- "And if your [second-person, masculine singular] offering..." (2:7)\n- "And you [second-person, masculine singular] will bring..." (2:8)\n\n\n3. Third-Person (2:8–10)\n- "And he [third-person, masculine singular] will present..." (2:8)\n\n\n4. Second-Person (2:11–15)\n- "Any grain offering that you [second-person, masculine plural] present..." (2:11)\n- "...you [second-person, masculine plural] will not cause to become smoke..." (2:11)\n- "You [second-person, masculine plural] will present..." (2:12)\n- "...your [second-person, masculine singular] grain offerings..." (2:13)\n- "...you [second-person, masculine singular] will salt..." (2:13)\n- "...you [second-person, masculine singular] will not omit..." (2:13)\n- "...the covenant of your [second-person, masculine singular] God..." (2:13)\n- "...your [second-person, masculine singular] offerings..." (2:13)\n- "...you [second-person, masculine singular] will present..." (2:13)\n- "And if you [second-person, masculine singular] present..." (2:14)\n- "...you [second-person, masculine singular] will present..." (2:14)\n- "...your [second-person, masculine singular] first ripe grains..." (2:14)\n- "And you [second-person, masculine singular] will put..." (2:15)\n- "...and you [second-person, masculine singular] will place..." (2:15)\n\n## Special Concepts in this Chapter\nThis chapter introduces several key concepts that are relevant to proper translation, including the sacrifice of the **grain offering**, including the offering of **flour**, **oil**, and **incense**, the concept of the **memorial portion**, and the identification of **yeast** and **leaven**. \n\n### Grain offering\nThe **grain offering** was a specialized sacrifice consisting of an offering of harvest grain, usually wheat or barley. The grain offering sometimes accompanied the burnt offering (see [14:20](../14/20.md)), but it is unclear whether the grain offering provided atonement by itself, or whether it could only accomplish atonement when presented with the burnt offering or as a substitute for the purification offering for those who could not afford the animals required for that sacrifice (see [5:11–13](../05/11.md)). In any case, the grain offering could be offered ”dry“ (that is, not mixed with olive oil, see [7:10](../07/010.md)) or mixed with olive oil, or it could be baked in an oven or prepared in a griddle or pan. If the offering of grain was something baked in an oven, the prescribed offering consisted of a **loaf of unleavened bread** that had been made by kneading the flour with olive oil or a **wafer** that had been copiously covered in olive oil (see [2:4](../02/04.md)). Alternatively, grain offerings could be prepared by pan-frying the flour and olive oil on a **griddle** ([2:5](../02/05.md)) or deep-frying the flour and olive oil in a **pan** ([2:7](../02/07.md)). Furthermore, crushed portions of fresh grain that had been roasted with fire constituted an acceptable grain offer (see [2:14–16](../02/14.md)). A portion of the offering was crumbled and completely burned on the altar, resulting in pleasant-smelling smoke that rose to Yahweh in heaven. The remainder of the grain offering, however, belonged to the priests and the male descendants of Aaron for food (see [2:3, 10](../02/03.md) and [7:14–18](../07/14.md)). \n\n### Flour\nThe term translated **flour** in the ULT and **wheat flour** in the UST is the agricultural product made from the production of wheat grains (see [Exodus 29:2](../exod/29/02.md), and [2 Kings 7:16](../2kgs/07/16.md), where is it contrasted with barley). However, according to some rabbinic sources, the precise commodity referred to in this chapter and elsewhere in Leviticus is the large chunks of crushed grains that remain in the sieve after the grains have been dried, winnowed, and crushed. Since “flour” would connote the fine powder that falls through the sieve, what remains is more accurately called “grits” or “semolina” (see [1 Kings 5:2](../1kgs/05/02.md), where “grits” or “semolina” is contrasted with “flour”). However, since this culinary term is not present in many cultures, the term “flour” has been retained. We suggest that you use in your translation whatever word your language has to describe the large chunks of crushed grains that remain in the sieve after the grains have been dried, winnowed, and crushed. \n\n###Oil\nThe term translated **oil** in the ULT and **olive oil** in the UST refers to the agricultural product made from crushing large quantities of olives into a fine, smooth oil. This oil was used for cooking and baking (see [2:4–7](../02/04.md)) and for providing fuel for lanterns (see [Exod 35:8, 14–15](../exod/35/08.md)), but also retained symbolic importance as a way of anointing and dedicating sacred object (see [Genesis 28:18](../gen/28/18.md)), priests (see [Exodus 29:7](../exod/29/07.md) and [Leviticus 8:12, 30](../08/12.md) and [Leviticus 21:10](../21/10.md)), and kings (see [1 Samuel 10:1](../1sam/10/01.md) and [1 Sam 16:13](../1sam/16/13.md)). In this chapter, in addition to being present in most of the grain offerings, olive oil was presented with the grain offering in whatever form it took. \n\n###Incense\nScholarly sources suggest that the substance that was burned in ritual spaces for its fragrance was an expensive fragrant gum-resin tapped from three species of the Boswellia tree native only to southern Arabia (see Jer 6:20) and Somaliland. The burning of this substance was required with all grain offering, regardless of the manner of their preparation. Apparently, because both grain offerings and animal offerings provided a pleasing aroma to Yahweh, the addition of incense with the grain offering was to distinguish them from the animal sacrifices or burnt offerings (see chapter 1. Whereas the olive oil was to be poured all over the grain offerings, the incense was to be “placed” on top of it, apparently in a large lump. Then the raw flour (or other kind of grain offering) would be mixed together with the olive oil and the lump of incense in the priest’s hand as he took a large handful ([2:2](../02/02.md)). These ingredient would then be completely burned on the altar and converted into pleasant-smelling smoke, which, when it went up to Yahweh, would “please” Yahweh and so mark the completion of an acceptable sacrifice. \n\n###The memorial portion\nThe **memorial portion** of the grain offering refers to the portion that the priest designates will be burned completely on the altar as a sacrifice to Yahweh, as opposed to the portion which will remain over as food for the priests to eat. In the offering was raw flour, the priest would lift out a handful of the flour, mixed with olive oil, and all the incense that was place on it. If the offering was baked, pan-fried, or deep-fried, the priest would take a portion and crumble it on the altar. These portions that were designated to be burned on the altar constituted the **memorial protion** As such, this portion represented the entire offering by being completely burned on the altar. \n\n### Yeast and leaven\nIn Leviticus 2, the word **leaven** refers to a lump of dough made from flour and other common ingredients, usually salt and oil, that contains a live **leaven culture** as its raising agent in the form of wild, natural yeast. The term **yeast** refers to the microscopic organism consisting of single oval cells that reproduce by budding and are capable of converting sugar into alcohol and carbon dioxide. In the ancient world, **yeast** was a common household raising agent used in the baking of bread. However, because store-bought, commercial yeast in the form of a dried, deactivated culture that is routinely added to individual batches of dough is a modern invention, the ULT has chosen the less anachronistic term **leaven culture**. This term reflects the slow process of growing wild, naturally occurring yeast from a single, small batch of dough, forming a **leaven** that would be added to other larger batches of dough. The wild yeast in the **leaven** would multiply and fill the rest of the larger batch of dough until the entire batch was considered ”leavened.”\n\nIn Leviticus, grain offerings, whether baked or fried, that were made using **leaven** or included **leaven culture** were expressly forbidden to be burned on the altar, along with grain offerings made with honey. Instead, as Lev 2:12 expresses, grain offerings that included either **leaven culture** or **honey** could be offered as firstfruit offerings that were not burned on the altar. Eating or baking with **leaven** is proscribed during the events of the first Passover in Egypt before the Exodus and, specifically, during the annual festival of Unleavened Bread (See: [[rc://*/tw/dict/bible/kt/passover]]). Yahweh informs Moses that the practice of excluding **leaven** and **leaven culture** from one's diet should serve as a ”sign” and ”memorial” to the people of Israel that reminds them of God's mighty acts of salvation in the Exodus and encourages them to obey his commandements. (See Exodus 13:5-10). It should be noted that it was not always unlawful to eat food products made with **leaven** or **leaven culture**, but that the proscription only applied during special feasts and holidays associated with the Exodus. +2:intro t6wy 0 # Leviticus 2 General Notes\n\n## Structure and Formatting\n\nThis chapter gives instructions about how to make a grain offering. The **and** of 2:1 indicates that the instructions of Lev 1 are continuing. Yahweh continues telling Moses how the people should offer sacrifices. In outline form, the structure of the chapter can be displayed as follows: \n\n- 1) The Grain Offering (2:1–16)\n - I. Offerings of Raw Flour (2:1–3)\n - II. Offerings that are Baked, Pan-Fried, or Deep-Fried (2:4–10)\n - i. Baked (2:4)\n - ii. Pan-Fried on the Griddle (2:5–6)\n - iii. Deep-Fried in a Pan (2:7)\n - iv. Instruction for Offering (2:8–10)\n - III. Instructions regarding Leaven, Honey, and Salt (2:11–13)\n - i. Prohibition against burning leaven or honey (2:11–12)\n - ii. Prescription for including salt (2:13)\n - IV. Offerings of Grains (2:14–16)\n\n##Translation Issues in this Chapter\n### The number and person of pronouns\nIn the address to the Israelites, the author of Leviticus is known for abuptly switching the person, number, and occassionaly gender, of pronouns and verbal forms that refer to the person offering sacrifices. In chapter 1, it was suggested that any third-person singular pronouns that refer to the worshiper (and not to the priest) could be changed to second-person plural pronouns, based on the nature of the direct address and the presence of a second-person plural pronoun in [1:2](../01/02.md) and several times in the current chapter.\n\nThe pronouns referring to the worshiper switch person, gender, and number frequently. Verses 1–3 address the worshiper with a third-person singular pronoun. This swiches to the second-person, singular pronoun in 2:4–8. The worshiper is addressed in the third-person in verse 8, but verse 11 marks a shift to the second-person, this time in the plural. The plural pronouns continue throughout verses 11 and 12, but the author of Leviticus swtiches back to the second-person singular from verse 13 to the end of the chapter.\n\n1. Third-Person (2:1–3)\n- "...when a person [third-person, feminine singular] presents..." (2:1)\n- "...his [third-person, masculine singular] offering..." (2:1)\n- "...and he [third-person, masculine singular] shall pour ..." (2:1)\n- "...and he [third-person, masculine singular] shall put..." (2:1)\n- "...and he [third-person, masculine singular] shall bring..." (2:2)\n\n\n2. Second-Person (2:4–8)\n- "And if you [second-person, masculine singular] present..." (2:4)\n- "And if your [second-person, masculine singular] offering..." (2:5)\n- "Piece [second-person, singular imperative] it..." (2:6)\n- "...and you [second-person, masculine singular] shall pour..." (2:6)\n- "And if your [second-person, masculine singular] offering..." (2:7)\n- "And you [second-person, masculine singular] shall bring..." (2:8)\n\n\n3. Third-Person (2:8–10)\n- "And he [third-person, masculine singular] shall present..." (2:8)\n\n\n4. Second-Person (2:11–15)\n- "Any grain offering that you [second-person, masculine plural] present..." (2:11)\n- "...you [second-person, masculine plural] shall not cause to become smoke..." (2:11)\n- "You [second-person, masculine plural] shall present..." (2:12)\n- "...your [second-person, masculine singular] grain offerings..." (2:13)\n- "...you [second-person, masculine singular] shall salt..." (2:13)\n- "...you [second-person, masculine singular] shall not omit..." (2:13)\n- "...the covenant of your [second-person, masculine singular] God..." (2:13)\n- "...your [second-person, masculine singular] offerings..." (2:13)\n- "...you [second-person, masculine singular] shall present..." (2:13)\n- "And if you [second-person, masculine singular] present..." (2:14)\n- "...you [second-person, masculine singular] shall present..." (2:14)\n- "...your [second-person, masculine singular] first ripe grains..." (2:14)\n- "And you [second-person, masculine singular] shall put..." (2:15)\n- "...and you [second-person, masculine singular] shall place..." (2:15)\n\n## Special Concepts in this Chapter\nThis chapter introduces several key concepts that are relevant to proper translation, including the sacrifice of the **grain offering**, including the offering of **flour**, **oil**, and **incense**, the concept of the **memorial portion**, and the identification of **yeast** and **leaven**. \n\n### Grain offering\nThe **grain offering** was a specialized sacrifice consisting of an offering of harvest grain, usually wheat or barley. The grain offering sometimes accompanied the burnt offering (see [14:20](../14/20.md)), but it is unclear whether the grain offering provided atonement by itself, or whether it could only accomplish atonement when presented with the burnt offering or as a substitute for the purification offering for those who could not afford the animals required for that sacrifice (see [5:11–13](../05/11.md)). In any case, the grain offering could be offered ”dry“ (that is, not mixed with olive oil, see [7:10](../07/010.md)) or mixed with olive oil, or it could be baked in an oven or prepared in a griddle or pan. If the offering of grain was something baked in an oven, the prescribed offering consisted of a **loaf of unleavened bread** that had been made by kneading the flour with olive oil or a **wafer** that had been copiously covered in olive oil (see [2:4](../02/04.md)). Alternatively, grain offerings could be prepared by pan-frying the flour and olive oil on a **griddle** ([2:5](../02/05.md)) or deep-frying the flour and olive oil in a **pan** ([2:7](../02/07.md)). Furthermore, crushed portions of fresh grain that had been roasted with fire constituted an acceptable grain offer (see [2:14–16](../02/14.md)). A portion of the offering was crumbled and completely burned on the altar, resulting in pleasant-smelling smoke that rose to Yahweh in heaven. The remainder of the grain offering, however, belonged to the priests and the male descendants of Aaron for food (see [2:3, 10](../02/03.md) and [7:14–18](../07/14.md)). \n\n### Flour\nThe term translated **flour** in the ULT and **wheat flour** in the UST is the agricultural product made from the production of wheat grains (see [Exodus 29:2](../exod/29/02.md), and [2 Kings 7:16](../2kgs/07/16.md), where is it contrasted with barley). However, according to some rabbinic sources, the precise commodity referred to in this chapter and elsewhere in Leviticus is the large chunks of crushed grains that remain in the sieve after the grains have been dried, winnowed, and crushed. Since “flour” would connote the fine powder that falls through the sieve, what remains is more accurately called “grits” or “semolina” (see [1 Kings 5:2](../1kgs/05/02.md), where “grits” or “semolina” is contrasted with “flour”). However, since this culinary term is not present in many cultures, the term “flour” has been retained. We suggest that you use in your translation whatever word your language has to describe the large chunks of crushed grains that remain in the sieve after the grains have been dried, winnowed, and crushed. \n\n###Oil\nThe term translated **oil** in the ULT and **olive oil** in the UST refers to the agricultural product made from crushing large quantities of olives into a fine, smooth oil. This oil was used for cooking and baking (see [2:4–7](../02/04.md)) and for providing fuel for lanterns (see [Exod 35:8, 14–15](../exod/35/08.md)), but also retained symbolic importance as a way of anointing and dedicating sacred object (see [Genesis 28:18](../gen/28/18.md)), priests (see [Exodus 29:7](../exod/29/07.md) and [Leviticus 8:12, 30](../08/12.md) and [Leviticus 21:10](../21/10.md)), and kings (see [1 Samuel 10:1](../1sam/10/01.md) and [1 Sam 16:13](../1sam/16/13.md)). In this chapter, in addition to being present in most of the grain offerings, olive oil was presented with the grain offering in whatever form it took. \n\n###Incense\nScholarly sources suggest that the substance that was burned in ritual spaces for its fragrance was an expensive fragrant gum-resin tapped from three species of the Boswellia tree native only to southern Arabia (see Jer 6:20) and Somaliland. The burning of this substance was required with all grain offering, regardless of the manner of their preparation. Apparently, because both grain offerings and animal offerings provided a pleasing aroma to Yahweh, the addition of incense with the grain offering was to distinguish them from the animal sacrifices or burnt offerings (see chapter 1. Whereas the olive oil was to be poured all over the grain offerings, the incense was to be “placed” on top of it, apparently in a large lump. Then the raw flour (or other kind of grain offering) would be mixed together with the olive oil and the lump of incense in the priest’s hand as he took a large handful ([2:2](../02/02.md)). These ingredient would then be completely burned on the altar and converted into pleasant-smelling smoke, which, when it went up to Yahweh, would “please” Yahweh and so mark the completion of an acceptable sacrifice. \n\n###The memorial portion\nThe **memorial portion** of the grain offering refers to the portion that the priest designates will be burned completely on the altar as a sacrifice to Yahweh, as opposed to the portion which will remain over as food for the priests to eat. In the offering was raw flour, the priest would lift out a handful of the flour, mixed with olive oil, and all the incense that was place on it. If the offering was baked, pan-fried, or deep-fried, the priest would take a portion and crumble it on the altar. These portions that were designated to be burned on the altar constituted the **memorial protion** As such, this portion represented the entire offering by being completely burned on the altar. \n\n### Yeast and leaven\nIn Leviticus 2, the word **leaven** refers to a lump of dough made from flour and other common ingredients, usually salt and oil, that contains a live **leaven culture** as its raising agent in the form of wild, natural yeast. The term **yeast** refers to the microscopic organism consisting of single oval cells that reproduce by budding and are capable of converting sugar into alcohol and carbon dioxide. In the ancient world, **yeast** was a common household raising agent used in the baking of bread. However, because store-bought, commercial yeast in the form of a dried, deactivated culture that is routinely added to individual batches of dough is a modern invention, the ULT has chosen the less anachronistic term **leaven culture**. This term reflects the slow process of growing wild, naturally occurring yeast from a single, small batch of dough, forming a **leaven** that would be added to other larger batches of dough. The wild yeast in the **leaven** would multiply and fill the rest of the larger batch of dough until the entire batch was considered ”leavened.”\n\nIn Leviticus, grain offerings, whether baked or fried, that were made using **leaven** or included **leaven culture** were expressly forbidden to be burned on the altar, along with grain offerings made with honey. Instead, as Lev 2:12 expresses, grain offerings that included either **leaven culture** or **honey** could be offered as firstfruit offerings that were not burned on the altar. Eating or baking with **leaven** is proscribed during the events of the first Passover in Egypt before the Exodus and, specifically, during the annual festival of Unleavened Bread (See: [[rc://*/tw/dict/bible/kt/passover]]). Yahweh informs Moses that the practice of excluding **leaven** and **leaven culture** from one's diet should serve as a ”sign” and ”memorial” to the people of Israel that reminds them of God's mighty acts of salvation in the Exodus and encourages them to obey his commandements. (See Exodus 13:5-10). It should be noted that it was not always unlawful to eat food products made with **leaven** or **leaven culture**, but that the proscription only applied during special feasts and holidays associated with the Exodus. 2:1 dk2w rc://*/ta/man/translate/writing-poetry וְ⁠נֶ֗פֶשׁ כִּֽי־תַקְרִ֞יב קָרְבַּ֤ן מִנְחָה֙ לַֽ⁠יהוָ֔ה & קָרְבָּנ֑⁠וֹ 1 Here, a verb and its object come from the same root. The word **presents** translates a verb that is related to the noun translated **offering**. The repetition of related words adds emphasis to the statement. If your language can repeat words for emphasis, it would be appropriate to use that construction here in your translation. 2:1 c9yl rc://*/ta/man/translate/figs-123person וְ⁠נֶ֗פֶשׁ כִּֽי־תַקְרִ֞יב קָרְבַּ֤ן מִנְחָה֙ לַֽ⁠יהוָ֔ה & קָרְבָּנ֑⁠וֹ 1 As the General Introduction to Leviticus discusses, the book often speaks of the Israelites and to the Israelites in the third person, even though it is a direct address. Here and throughout the book, if it would be clearer in your language, you could use the second person in your translation. Alternate translation: “And when you bring a grain offering to Yahweh, your offering” 2:1 oa9h rc://*/ta/man/translate/figs-explicit וְ⁠נֶ֗פֶשׁ כִּֽי־תַקְרִ֞יב 1 The word translated as **a person** is feminine, but it has a generic sense that refers to any person who approaches the tent to make a sacrifice. Alternate translation: “And when one of you presents” or “And when someone presents” @@ -74,12 +74,12 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 2:1 tf2u rc://*/ta/man/translate/translate-unknown סֹ֖לֶת 1 As the General Notes to this chapter discuss, the term translated **flour** refers to the food product made from grinding roasted and dried grains of wheat. Here, **flour** could mean: (1) the finely ground grain that falls through a sieve when sifted. Alternate translation: “fine wheat flour” or (2) the large lumps of crushed grain that remain on top of a sieve when sifted. Alternate translation: “wheat semolina” 2:1 hdh9 rc://*/ta/man/translate/translate-unknown שֶׁ֔מֶן 1 As the General Notes to this chapter discuss, **oil** here refers to the agricultural product made from pressing ripe olives. If your language has a specific word for this term, consider using it here. 2:1 x1p5 rc://*/ta/man/translate/translate-unknown לְבֹנָֽה 1 As the General Notes to this chapter discuss, the word **incense** refers to an expensive, fragrant gum resin tapped from specific trees. It would be routinely burned in ritual settings, such as grain offerings, for its fragrance. If your language has a word for this kind of religious item, consider using it here. Alternate translation: “a lump of frankincense” -2:2 b2x5 rc://*/ta/man/translate/figs-pronouns וֶֽ⁠הֱבִיאָ֗⁠הּ 1 The pronoun **it** refers to the grain offering, that is, the mixture of oil and wheat flour with the lump of incense, that [2:1](../02/01.md) describes. If it would be clearer in your language, consider making the referent explicit. Alternate translation: “And he will bring the mixture of flour, oil, and incense” or, in the second-person, “And you should bring the mixture of flour, oil, and incense” +2:2 b2x5 rc://*/ta/man/translate/figs-pronouns וֶֽ⁠הֱבִיאָ֗⁠הּ 1 The pronoun **it** refers to the grain offering, that is, the mixture of oil and wheat flour with the lump of incense, that [2:1](../02/01.md) describes. If it would be clearer in your language, consider making the referent explicit. Alternate translation: “And he shall bring the mixture of flour, oil, and incense” or, in the second person, “And you should bring the mixture of flour, oil, and incense” 2:2 fxgx rc://*/ta/man/translate/figs-metaphor בְּנֵ֣י אַהֲרֹן֮  1 See how you translated the same expression in [1:5](../01/05.md). Alternate translation: “the descendants of Aaron” 2:2 z8gn rc://*/ta/man/translate/writing-poetry וְ⁠קָמַ֨ץ מִ⁠שָּׁ֜ם מְלֹ֣א קֻמְצ֗⁠וֹ 1 Here, a verb and its object come from the same root. The word **grab** translates a verb that is related to the noun translated **handful**. The use of related words adds clarity to the statement. If your language can use related words for clarity and your language has comparable terms that you can use in your own translation, it would be appropriate to use that construction here. 2:2 ufqr rc://*/ta/man/translate/writing-pronouns וְ⁠קָמַ֨ץ 1 The pronoun **he** is ambiguous in the context and could refer either to **the priest** or the worshiper. However, based on the description in [2:9](../02/09.md), it is likely that **he** refers to **the priest**. If it would be helpful in your language, you could make this explicit. Alternate translation: “And the priest should grab” 2:2 zyrv rc://*/ta/man/translate/writing-pronouns מִ⁠סָּלְתָּ⁠הּ֙ וּ⁠מִ⁠שַּׁמְנָ֔⁠הּ עַ֖ל כָּל־לְבֹנָתָ֑⁠הּ 1 The pronoun translated **its** refers to the grain offering that [2:1](../02/01.md) describes. If it would be clearer in your language, you could make the referent explicit. Alternate translation: “some of the flour and oil of the grain offering and all of the incense on it” -2:2 jwx6 rc://*/ta/man/translate/translate-symaction וְ⁠הִקְטִ֨יר הַ⁠כֹּהֵ֜ן אֶת־אַזְכָּרָתָ⁠הּ֙ הַ⁠מִּזְבֵּ֔חָ⁠ה 1 The act of burning the offering in a way that causes smoke to rise is a symbolic act. It depicts the sacrifice as going up to God in heaven. If it would be helpful to your readers, you could explain the significance of this action. Alternate translation: “And the priest will cause the memorial portion to become smoke on the altar and ascend toward God in heaven” +2:2 jwx6 rc://*/ta/man/translate/translate-symaction וְ⁠הִקְטִ֨יר הַ⁠כֹּהֵ֜ן אֶת־אַזְכָּרָתָ⁠הּ֙ הַ⁠מִּזְבֵּ֔חָ⁠ה 1 The act of burning the offering in a way that causes smoke to rise is a symbolic act. It depicts the sacrifice as going up to God in heaven. If it would be helpful to your readers, you could explain the significance of this action. Alternate translation: “And the priest shall cause the memorial portion to become smoke on the altar and ascend toward God in heaven” 2:2 gdy0 rc://*/ta/man/translate/figs-pronouns אֶת־ אַזְכָּרָתָ⁠הּ֙ 1 The pronoun translated **its** refers to the grain offering that [2:1](../02/01.md) describes. If it would be clearer in your language, consider making the referent explicit. Alternate translation: “the memorial portion of the grain offering” 2:3 uf6q rc://*/ta/man/translate/figs-possession קֹ֥דֶשׁ קָֽדָשִׁ֖ים 1 Here, the phrase **a holy thing of holy things** uses the possessive form to describe an offering that should be considered even more holy than those offerings that are also called **holy**; it is set apart for the special use of the priests. If this form would not express the idea of unique holiness in your language, consider a more generic way to express this idea. Alternate translation: “a most holy offering” or “an exceptionally holy offering” 2:3 dtv0 rc://*/ta/man/translate/figs-possession מֵ⁠אִשֵּׁ֥י יְהוָֽה׃ס 1 In this possessive form, **Yahweh** is the object rather than the subject of **gifts**. That is, this does not mean gifts that Yahweh gives, it means gifts that are given to Yahweh. Alternative translation: “from the gifts that you present to Yahweh” @@ -98,23 +98,23 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 2:7 b7fj rc://*/ta/man/translate/figs-ellipsis וְ⁠אִם־ מִנְחַ֥ת מַרְחֶ֖שֶׁת קָרְבָּנֶ֑⁠ךָ 1 The phrase **a grain offering of a pan** leaves out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from the context if it would be clearer in your language. Alternate translation: “a grain offering that you have prepared in a pan” 2:7 l1pm rc://*/ta/man/translate/translate-unknown מַרְחֶ֖שֶׁת 1 The word **pan** refers to a plate of metal or clay with rounded edges, possibly with a lid. This plate was deeper than the **griddle** described in [2:5](../02/05.md), and, as a result, the dough was placed into the pan and cooked over a hot fire in the oil, resulting in something like deep-frying. If your readers would not be familiar with what a pan is, in your translation you could use the name of a comparable object in your culture, or you could use a general expression. 2:7 s232 rc://*/ta/man/translate/figs-activepassive סֹ֥לֶת בַּ⁠שֶּׁ֖מֶן תֵּעָשֶֽׂה 1 If your language does not use this passive form, you can state this in active form or in another way that is natural in your language. Alternate translation: “you should prepare flour with oil” -2:8 m5r9 rc://*/ta/man/translate/figs-metonymy וְ⁠הֵבֵאתָ֣ אֶת־הַ⁠מִּנְחָ֗ה אֲשֶׁ֧ר יֵעָשֶׂ֛ה מֵ⁠אֵ֖לֶּה לַ⁠יהוָ֑ה 1 The expression **to Yahweh** refers to bringing the sacrifice to the altar that was located at the entrance of the tent of meeting. Because of the altar's proximity to the inner tent of the tent of meeting where Yahweh lived among the Israelites, bringing the offering to the altar was tantamount to bringing it directly to Yahweh himself. If it would be clearer in your language, consider making this explicit. Alternate translation: “And you will bring the grain offering that is made from these things to the altar that is located at the entrance to the tent of meeting, where Yahweh lives among the Israelites” +2:8 m5r9 rc://*/ta/man/translate/figs-metonymy וְ⁠הֵבֵאתָ֣ אֶת־הַ⁠מִּנְחָ֗ה אֲשֶׁ֧ר יֵעָשֶׂ֛ה מֵ⁠אֵ֖לֶּה לַ⁠יהוָ֑ה 1 The expression **to Yahweh** refers to bringing the sacrifice to the altar that was located at the entrance of the tent of meeting. Because of the altar's proximity to the inner tent of the tent of meeting where Yahweh lived among the Israelites, bringing the offering to the altar was tantamount to bringing it directly to Yahweh himself. If it would be clearer in your language, consider making this explicit. Alternate translation: “And you shall bring the grain offering that is made from these things to the altar that is located at the entrance to the tent of meeting, where Yahweh lives among the Israelites” 2:8 vy42 rc://*/ta/man/translate/figs-activepassive אֲשֶׁ֧ר יֵעָשֶׂ֛ה מֵ⁠אֵ֖לֶּה 1 If your language does not use this passive form, you can state this in active form or in another way that is natural in your language. Alternate translation: “that you made from these” -2:8 bcuy rc://*/ta/man/translate/figs-pronouns מֵ⁠אֵ֖לֶּה 1 The phrase **from these** could mean: (1) the ingredients described in [2:4-7](../02/04.md). Alternate translation: “from these ingredients” or (2) the methods described in [2:4-7](../02/04.md). Alternate translation: “in this way” -2:8 j9l1 rc://*/ta/man/translate/figs-123person וְ⁠הִקְרִיבָ⁠הּ֙ 1 As the General Notes to this chapter discuss, at this point Leviticus switches from using second-person singular pronouns to using a third-person singular pronoun. If you have been using the second person in your translation and the switch to the third person would not be natural in your language, you could continue to use the second person here. Alternate translation: “And you will present it” +2:8 bcuy rc://*/ta/man/translate/figs-pronouns מֵ⁠אֵ֖לֶּה 1 The phrase **from these** could mean: (1) the ingredients described in [2:4-7](../02/04.md). Alternate translation: “from these ingredients” or (2) the methods described in [2:4-7](../02/04.md). Alternate translation: “in these ways” +2:8 j9l1 rc://*/ta/man/translate/figs-123person וְ⁠הִקְרִיבָ⁠הּ֙ 1 As the General Notes to this chapter discuss, at this point Leviticus switches from using second-person singular pronouns to using a third-person singular pronoun. If you have been using the second person in your translation and the switch to the third person would not be natural in your language, you could continue to use the second person here. Alternate translation: “And you shall present it” 2:9 ofof rc://*/ta/man/translate/translate-symaction וְ⁠הִקְטִ֖יר הַ⁠מִּזְבֵּ֑חָ⁠ה 1 See how you translated the similar expression in [1:9](../01/09.md) and [2:2](../02/02.md). Alternate translation: “and he should burn the memorial portion on the altar and cause it to become smoke and ascend toward God in heaven” 2:10 d8iq rc://*/ta/man/translate/figs-possession קֹ֥דֶשׁ קָֽדָשִׁ֖ים 1 See how you translated this expression in [2:3](../02/03.md). Alternate translation: “a most holy offering” or “an exceptionally holy offering” 2:10 c6hv rc://*/ta/man/translate/figs-possession מֵ⁠אִשֵּׁ֥י יְהוָֽה 1 See how you translated this phrase in [2:3](../02/03.md). Alternative translation: “from the gifts that you present to Yahweh” 2:11 r3y3 rc://*/ta/man/translate/figs-activepassive כָּל־ הַ⁠מִּנְחָ֗ה אֲשֶׁ֤ר תַּקְרִ֨יבוּ֙ לַ⁠יהוָ֔ה לֹ֥א תֵעָשֶׂ֖ה חָמֵ֑ץ 1 If your language does not use this passive form, you can state this in active form or in another way that is natural in your language. Alternate translation: “Do not present to Yahweh any grain offering that you have made with leaven” 2:11 ldsh rc://*/ta/man/translate/translate-unknown חָמֵ֑ץ & שְׂאֹר֙ 1 As the General Notes to this chapter discuss, the word **leaven** refers to dough made from flour and other ingredients, usually salt and oil, that contains a live **leaven culture** as its raising agent in the form of wild, natural yeast. If your readers would not be familiar with leaven and leaven culture, in your translation you could use the names of comparable substances in your culture, or you could use general expressions. Alternate translation: “with yeast … yeast” or “with a raising agent … a raising agent” 2:11 gjrt rc://*/ta/man/translate/grammar-connect-logic-result כִּ֤י 1 The word translated **For** indicates that what follows is the reason or grounds for what came before. If it would be helpful to your readers, consider using a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation: “This is because” -2:11 n7g4 rc://*/ta/man/translate/figs-yousingular תַּקְרִ֨יבוּ֙ & לֹֽא־תַקְטִ֧ירוּ 1 As the General Notes to this chapter discuss, at this point Leviticus starts using second-person plural forms. Yahweh is speaking about everyone who will offer grain offerings at the altar located at the entrance to the tent of Meeting. If you have been using second-person singular forms in your translation and the switch to the plural form would not be natural in your language, you could continue to use singular forms here. +2:11 n7g4 rc://*/ta/man/translate/figs-yousingular תַּקְרִ֨יבוּ֙ & לֹֽא־תַקְטִ֧ירוּ 1 As the General Notes to this chapter discuss, at this point Leviticus starts using second-person plural forms. Yahweh is speaking about everyone who will offer grain offerings at the altar located at the entrance to the tent of meeting. If you have been using second-person singular forms in your translation and the switch to the plural form would not be natural in your language, you could continue to use singular forms here. 2:11 dwkz rc://*/ta/man/translate/figs-pronouns מִמֶּ֛⁠נּוּ אִשֶּׁ֖ה לַֽ⁠יהוָֽה 1 Here, **it** refers to a **grain offering** that is designated to be burned on the offering as a sacrifice to Yahweh and, thus, will be considered a **gift** to Yahweh. If this is not clear in your language, consider making the referent of the pronoun explicit. Alternate translation: “from any grain offering that you present as a gift to Yahweh” 2:12 mmz0 rc://*/ta/man/translate/writing-poetry קָרְבַּ֥ן רֵאשִׁ֛ית תַּקְרִ֥יבוּ אֹתָ֖⁠ם לַ⁠יהוָ֑ה 1 See how you translated the similar expression in [1:2](../01/02.md), possibly using a verb and a noun that come from the same root in your language. 2:12 b9d5 rc://*/ta/man/translate/writing-pronouns תַּקְרִ֥יבוּ אֹתָ֖⁠ם 1 The pronoun **them** refers to grain offerings that are prepared with leaven or honey, as described in [2:11](../02/11.md). Alternate translation: “You may offer grain offerings made with leaven or honey” 2:12 ko94 rc://*/ta/man/translate/translate-unknown קָרְבַּ֥ן רֵאשִׁ֛ית 1 The expression **offering of first things** refers to a grain offering that consists of the best produce of the first harvest of a particular crop. If your language and culture have a word for this concept, consider using it here, or consider using a general term. 2:12 s2hf rc://*/ta/man/translate/translate-symaction וְ⁠אֶל־הַ⁠מִּזְבֵּ֥חַ לֹא־יַעֲל֖וּ לְ⁠רֵ֥יחַ נִיחֹֽחַ׃ 1 When Leviticus says of grain offerings that contain leaven or honey, **on the altar they will not go up**, it means that the Israelites should not give them to the priests to burn on the altar in a way that causes smoke from *the altar** to go up to Yahweh in heaven. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “but the priests should not burn them on the altar in a way that causes them to become smoke and go up to Yahweh as a pleasant smell” -2:13 ekv0 rc://*/ta/man/translate/figs-reduplication בַּ⁠מֶּ֣לַח תִּמְלָח֒ 1 Here, a verb and its object come from the same root. The phrase **you will salt** translates a verb that is related to the noun translated **salt**. The repetition of related words adds emphasis to the statement. If your language can repeat words for emphasis and your language has comparable terms that you can use in your own translation, it would be appropriate to use that construction here in your translation. +2:13 ekv0 rc://*/ta/man/translate/figs-reduplication בַּ⁠מֶּ֣לַח תִּמְלָח֒ 1 Here, a verb and its object come from the same root. The phrase **you shall salt** translates a verb that is related to the noun translated **salt**. The repetition of related words adds emphasis to the statement. If your language can repeat words for emphasis and your language has comparable terms that you can use in your own translation, it would be appropriate to use that construction here in your translation. 2:13 gjig rc://*/ta/man/translate/figs-yousingular תִּמְלָח֒ 1 As the General Notes to this chapter discuss, Leviticus uses second-person singular forms in this verse and for the rest of the chapter. If you have been using second-person plural forms in your translation and switching to singular forms would not be natural in your language, you could continue to use plural forms in your translation. 2:13 hl5q rc://*/ta/man/translate/figs-explicit מֶ֚לַח בְּרִ֣ית אֱלֹהֶ֔י⁠ךָ 1 When Leviticus speaks of **the salt of the covenant of your God**, given the parallel expression **covenant of salt** in [Numbers 18:19](../num/18/19.md), the implication seems to be that the use of **salt** on grain offerings should remind the Israelites of God’s **covenant**, likely because of salt’s association with preservation and, by extension, permanence. You can indicate this in your translation if that would be helpful to your readers. Alternate translation: “the salt that preserves food and so should remind you of the binding and permanent nature of God’s covenant with you” 2:14 lg2j rc://*/ta/man/translate/translate-unknown מִנְחַ֥ת בִּכּוּרִ֖ים & אֵ֖ת מִנְחַ֥ת בִּכּוּרֶֽי⁠ךָ׃ 1 A **grain offering of first ripe grains** was a sacrificial offering that consisted of the first harvest of ripened grains, whether wheat or barley. If your language and culture have a term for this portion of the harvest, consider using it here. If not, you could use a general expression. The UST models one way to do that. @@ -122,29 +122,29 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 2:14 b2l4 rc://*/ta/man/translate/translate-unknown אָבִ֞יב 1 Here, **a tender ear** refers to an intermediate stage, between fruitless stalks and fully ripened ears, in the growth of wheat or barley grain. If your culture and language have a word for this stage of grain ripening, consider using it here. 2:14 xgvx rc://*/ta/man/translate/translate-unknown גֶּ֣רֶשׂ 1 Here, **crushed grain** refers to harvest grain, whether wheat or barley, that has been roughly crushed into large lumps. Alternate translation: “groats” 2:14 tzyl rc://*/ta/man/translate/translate-unknown כַּרְמֶ֔ל 1 Here, **a ripe ear** refers to the freshly ripened ear of wheat or barley grain. If your culture and language has a word for this stage of grain ripening, consider using it here. -2:16 ok9p rc://*/ta/man/translate/translate-symaction וְ⁠הִקְטִ֨יר הַ⁠כֹּהֵ֜ן אֶת־אַזְכָּרָתָ֗⁠הּ 1 See how you translated the similar expression in [1:2](../01/02.md) and [2:2](../02/02.md). Alternate translation: “And the priest will cause the memorial portion to become smoke on the altar and ascend towards God in heaven” +2:16 ok9p rc://*/ta/man/translate/translate-symaction וְ⁠הִקְטִ֨יר הַ⁠כֹּהֵ֜ן אֶת־אַזְכָּרָתָ֗⁠הּ 1 See how you translated the similar expression in [1:2](../01/02.md) and [2:2](../02/02.md). Alternate translation: “And the priest shall cause the memorial portion to become smoke on the altar and ascend towards God in heaven” 2:16 xy46 מִ⁠גִּרְשָׂ⁠הּ֙ 1 See how you translated this word in [2:14](../02/14.md). 3:intro ur1s 0 #Leviticus 3 General Notes\n\n##Structure and Formatting\n\nThis chapter gives instructions about how to offer a **peace offering**. In a similar fashion to Leviticus 1, here Yahweh provides options for sacrifices of peace offerings consisting of a bovine, whether male or female (3:1–5), or a flock animal, whether a lamb (3:6–11) or a goat (3:12–16). The chapter ends with an “enduring statute,” applicable to any Israelite, regardless of age or location. This statute entails the proscription of consuming any fat or blood (3:17). In outline form, the structure of chapter 3 is as follows: \n\n\n- 1) The Peace Offering (3:1–17)\n - I. Offering a bovine (3:1–5)\n - II. Offering a flock animal (3:6–16)\n - i. a sheep (3:6–11)\n - ii. a goat (3:12–16)\n - The proscription against eating blood or fat (3:17)\n\n##Special Concepts in this Chapter\n\n###The peace offering \nThe **peace offering**, sometimes called the "restitution offering" or the "fellowship offering," CONTINUE!!\n\n- can everyone eat the peace offering?\n- what is the relationship of the peace offering to the wave offering? (cf. 7:28–34)\n- mention the thanksgiving peace offering (7:11–15), which accompanied bread and animal sacrifices, votive peace offerings and the freewill peace offerings (7:16–21). \n\n###Fat\nIn ancient times, the fat of an animal was considered the best part of the animal to eat. Therefore, the fat portions of a sacrifice belonged to Yahweh and were to be offered on the fire and converted into pleasant-smelling smoke that rose to Yahweh in heaven. The fat portions and internal organs that were to be removed for burning that are referred to in this chapter include:\n\n- 1) For bovine, sheep and goats:\n* the **fat covering the innards**, that is, the caul fat that covers all of the internal organs (see [3:3, 9, 14](../03/09.md))\n* the **fat that is on the innards**, that is, the visceral fat that is directly connected to the internal organs (see [3:3, 9, 14](../03/09.md))\n* the fat that is connected to the **two kidneys** (see [3:4, 10, 15](../03/09.md))\n* the **two kidneys** themselves (see [3:4, 10, 15](../03/09.md))\n* the **lobe on the liver**, that is, one of the four bunches of liver tissue on the animal's liver (see [3:4, 10, 15](../03/09.md))\n* the **liver** itself (see [3:4, 10, 15](../03/09.md))\n\n-2) For sheep only, in addition to the portions listed above:\n* the entirety of the **fat** of the sheep (see [3:9](../03/09.md))\n* the **fatty tail**, that is, the portion of fat attached to the short tail of the sheep, which was to be removed in one piece near the end of the spine (see [3:9](../03/09.md))\n\nThese portions of fat were to be carefully removed by the person offering the sacrifice and presented to the priest to be burned on the altar. \n\n###Sprinkling blood\nThe symbolic action of **splashing** or "sprinkling” the blood of the animal on the **the altar** is frequent in animal sacrifices in Leviticus. The blood, being the life of the animal (see [17:11](../17/11.md)), was given by God to purify ritually and to remove sin. In this chapter, the blood acts as a ritual detergent with the special ability to cleanse people, sacred objects, and sacred spaces from the impurity generated by sin. As such, it was splashed on the sides of the altar in a symbolic act that removed the impurities of sin.\n\n###Consuming blood or fat\nLeviticus 3:17 prohibits any Israelite, regardless of age or location, from eating any fat or blood of any animal. Because the blood contained "the life" of the animal, it had the special ability to cleanse people, sacred objects, or sacred space from the impurity caused by sin. As such, Yahweh forbid the eating of any animal blood (see ([7:26–27](../07/26.md), ([17:10–14](../17/10.md), and ([19:26](../19/26.md)). While the reason for forbidding the consumption of fat is not given in this chapter, it is presumed that these choice portions of rich fat were especially coveted and so belonged exclusively to Yahweh. 3:1 c260 rc://*/ta/man/translate/translate-unknown שְׁלָמִ֖ים 1 As the general introduction to this chapter discusses, a **peace offering** is a sacrifice that was intended to promote friendship and fellowship either between an individual and God or between two individuals or parties. As [7:11–21](../07/11.md) describes, peace offerings could take a variety of forms, including as an offering of thanksgiving for God’s generosity or deliverance, or as an auxiliary to the fulfillment of a vow. 3:1 ausb rc://*/ta/man/translate/writing-poetry קָרְבָּנ֑⁠וֹ & ה֣וּא מַקְרִ֔יב & יַקְרִיבֶ֖⁠נּוּ 1 For this and similar expressions throughout this chapter, see how you translated the expression in [1:2](../01/02.md). -3:1 c4u7 rc://*/ta/man/translate/figs-123person קָרְבָּנ֑⁠וֹ & ה֣וּא מַקְרִ֔יב & יַקְרִיבֶ֖⁠נּוּ 1 As the General Introduction to Leviticus discusses, the book often speaks of the Israelites and to the Israelites in the third person, even though it is a direct address. Here and throughout the book, if it would be clearer in your language, you could use the second person in your translation. Alternate translation: “your offering … you are presenting … you will present it” +3:1 c4u7 rc://*/ta/man/translate/figs-123person קָרְבָּנ֑⁠וֹ & ה֣וּא מַקְרִ֔יב & יַקְרִיבֶ֖⁠נּוּ 1 As the General Introduction to Leviticus discusses, the book often speaks of the Israelites and to the Israelites in the third person, even though it is a direct address. Here and throughout the book, if it would be clearer in your language, you could use the second person in your translation. Alternate translation: “your offering … you are presenting … you shall present it” 3:1 xipk rc://*/ta/man/translate/translate-unknown אִ֤ם מִן־הַ⁠בָּקָר֙ ה֣וּא מַקְרִ֔יב אִם־זָכָר֙ אִם־נְקֵבָ֔ה 1 The word translated **cattle** refers a group of bovines—whether cows, bulls, or oxen. If your readers would not be familiar with these animals, you could use a general expression in your translation. Alternate translation: “if he is presenting from his cows, whether male or female” 3:1 cxo9 rc://*/ta/man/translate/figs-genericnoun מִן־הַ⁠בָּקָר֙ 1 The phrase **from the cattle** does not refer to a specific group of animals. It describes any groups of bovines that an Israelite might own. Express this in the way that would be most natural in your language. Alternate translation: “from the bovines that he owns” 3:1 qet0 rc://*/ta/man/translate/figs-explicit תָּמִ֥ים יַקְרִיבֶ֖⁠נּוּ 1 As the General Introduction to Leviticus discusses, the word **perfect** here refers to a male or female bovine that is completely healthy and an exemplary representative of its species. Alternate translation: “he should offer an unblemished bovine” or “he should offer a bovine without blemish” or, using the second-person, “you should offer an unblemished bovine” -3:1 vh99 rc://*/ta/man/translate/figs-metaphor יַקְרִיבֶ֖⁠נּוּ לִ⁠פְנֵ֥י יְהוָֽה 1 See how you translated the expression **to the face of Yahweh** in [1:5](../01/05.md). Alternate translation: “he will present it in the presence of Yahweh” or “he should present it within the sacred precincts of the tent of meeting, where Yahweh is” -3:2 lluf rc://*/ta/man/translate/writing-pronouns וְ⁠סָמַ֤ךְ יָד⁠וֹ֙ עַל־רֹ֣אשׁ קָרְבָּנ֔⁠וֹ וּ⁠שְׁחָט֕⁠וֹ פֶּ֖תַח אֹ֣הֶל מוֹעֵ֑ד 1 Here and throughout this chapter, the word **he** refers to the worshiper and not to the priest. If it would be helpful in your language, consider making this explicit, or continue using the second-person pronouns throughout. Alternate translation: “And the one offering the sacrifice will lay his hand on the head of his offering, and that individual will slaughter it at the entrance of the tent of meeting” or, using the second person, “And you will lay your hand on the head of your offering, and you will slaughter it at the entrance of the tent of meeting” -3:2 wq58 rc://*/ta/man/translate/translate-symaction וְ⁠סָמַ֤ךְ יָד⁠וֹ֙ עַל־רֹ֣אשׁ קָרְבָּנ֔⁠וֹ 1 This is a symbolic action that identifies the person with the animal he is offering. The implication seems to be that the person is ritually placing his sins on the sacrificial animal so that God will forgive the sins when the animal is sacrificed. If it would be helpful to your readers, consider making this explicit. Alternate translation: “And he will lay his hand on the head of his offering in order to place his sins on the animal, that they may be removed from him” -3:2 p8xf rc://*/ta/man/translate/translate-symaction וְ⁠זָרְק֡וּ בְּנֵי֩ אַהֲרֹ֨ן הַ⁠כֹּהֲנִ֧ים אֶת־הַ⁠דָּ֛ם עַל־הַ⁠מִּזְבֵּ֖חַ סָבִֽיב׃ 1 As in [1:5](../01/05.md), splashing **the blood** of the animal on the **the altar** is a symbolic action. The blood, being the life of the animal (see [17:11](../17/11.md)), was given by God to purify ritually and to remove sin. Here, the blood is splashed on the sides of the altar to keep it free from sin. If this would not be clear to your readers, you could explain the significance of this action in the text or in a footnote here and in subsequent instances in the book. Alternate translation: “And the sons of Aaron, the priests, will splash the blood all around on the holy altar in order to keep the altar clean from sin” -3:2 tf9p rc://*/ta/man/translate/figs-explicit וְ⁠זָרְק֡וּ בְּנֵי֩ אַהֲרֹ֨ן הַ⁠כֹּהֲנִ֧ים אֶת־ הַ⁠דָּ֛ם 1 It is implied that **the priests** would catch **the blood** in a bowl as it drained out of the bovine. Then they would bring the bowl with the blood in it and present it to Yahweh at the altar. If this would not be clear in your language, you could supply this information, here and in later instances in the book. Alternative translation: “And after catching the blood as it drains from the bovine you have killed, the sons of Aaron, the priests, will splatter the blood” +3:1 vh99 rc://*/ta/man/translate/figs-metaphor יַקְרִיבֶ֖⁠נּוּ לִ⁠פְנֵ֥י יְהוָֽה 1 See how you translated the expression **to the face of Yahweh** in [1:5](../01/05.md). Alternate translation: “he shall present it in the presence of Yahweh” or “he should present it within the sacred precincts of the tent of meeting, where Yahweh is” +3:2 lluf rc://*/ta/man/translate/writing-pronouns וְ⁠סָמַ֤ךְ יָד⁠וֹ֙ עַל־רֹ֣אשׁ קָרְבָּנ֔⁠וֹ וּ⁠שְׁחָט֕⁠וֹ פֶּ֖תַח אֹ֣הֶל מוֹעֵ֑ד 1 Here and throughout this chapter, the word **he** refers to the worshiper and not to the priest. If it would be helpful in your language, consider making this explicit, or continue using the second-person pronouns throughout. Alternate translation: “And the one offering the sacrifice shall lay his hand on the head of his offering, and that individual shall slaughter it at the entrance of the tent of meeting” or, using the second person, “And you shall lay your hand on the head of your offering, and you shall slaughter it at the entrance of the tent of meeting” +3:2 wq58 rc://*/ta/man/translate/translate-symaction וְ⁠סָמַ֤ךְ יָד⁠וֹ֙ עַל־רֹ֣אשׁ קָרְבָּנ֔⁠וֹ 1 This is a symbolic action that identifies the person with the animal he is offering. The implication seems to be that the person is ritually placing his sins on the sacrificial animal so that God will forgive the sins when the animal is sacrificed. If it would be helpful to your readers, consider making this explicit. Alternate translation: “And he shall lay his hand on the head of his offering in order to place his sins on the animal, that they may be removed from him” +3:2 p8xf rc://*/ta/man/translate/translate-symaction וְ⁠זָרְק֡וּ בְּנֵי֩ אַהֲרֹ֨ן הַ⁠כֹּהֲנִ֧ים אֶת־הַ⁠דָּ֛ם עַל־הַ⁠מִּזְבֵּ֖חַ סָבִֽיב׃ 1 As in [1:5](../01/05.md), splashing **the blood** of the animal on the **the altar** is a symbolic action. The blood, being the life of the animal (see [17:11](../17/11.md)), was given by God to purify ritually and to remove sin. Here, the blood is splashed on the sides of the altar to keep it free from sin. If this would not be clear to your readers, you could explain the significance of this action in the text or in a footnote here and in subsequent instances in the book. Alternate translation: “And the sons of Aaron, the priests, shall splash the blood all around on the holy altar in order to keep the altar clean from sin” +3:2 tf9p rc://*/ta/man/translate/figs-explicit וְ⁠זָרְק֡וּ בְּנֵי֩ אַהֲרֹ֨ן הַ⁠כֹּהֲנִ֧ים אֶת־ הַ⁠דָּ֛ם 1 It is implied that **the priests** would catch **the blood** in a bowl as it drained out of the bovine. Then they would bring the bowl with the blood in it and present it to Yahweh at the altar. If this would not be clear in your language, you could supply this information, here and in later instances in the book. Alternative translation: “And after catching the blood as it drains from the bovine you have killed, the sons of Aaron, the priests, shall splatter the blood” 3:2 fyko rc://*/ta/man/translate/figs-metaphor בְּנֵי֩ אַהֲרֹ֨ן הַ⁠כֹּהֲנִ֧ים 1 See how you translated the similar expression in [1:5](../01/05.md). Alternate translation: “the descendants of Aaron, who are priests” 3:3 u5fg rc://*/ta/man/translate/translate-unknown אֶת־הַ⁠חֵ֨לֶב֙ הַֽ⁠מְכַסֶּ֣ה אֶת־הַ⁠קֶּ֔רֶב 1 Here, **the fat covering the innards** refers to caul fat, or the thin, lacy membrane that surrounds the internal organs of some animals, such as cows, sheep, and pigs. If your language has a word for this portion of fat, consider using it here. If not, consider using a general term. 3:3 t5ou rc://*/ta/man/translate/translate-unknown וְ⁠אֵת֙ כָּל־הַ⁠חֵ֔לֶב אֲשֶׁ֖ר עַל־הַ⁠קֶּֽרֶב׃ 1 Here, **all the fat that is on the innards** refers to visceral fat, or the fat accumulated within the abdominal wall, which surrounds internal organs such as the stomach, intestines, and liver of animals. If your language has a word for this portion of fat, consider using it here. If not, consider using a general term. 3:4 z37a rc://*/ta/man/translate/translate-unknown וְ⁠אֶת־הַ⁠חֵ֨לֶב֙ אֲשֶׁ֣ר עֲלֵ⁠הֶ֔ן אֲשֶׁ֖ר עַל־הַ⁠כְּסָלִ֑ים 1 Here, **the fat that is on them that is near the loins** refers to suet, that is, the hard, lumpy fat that surrounds the kidneys and liver of sheep, goats, and bovines. If your language has a word for this portion of fat, consider using it here. If not, consider using a general term. Alternate translation: “and the leaf lard that is accumulated on the loins” 3:4 p1xl rc://*/ta/man/translate/translate-unknown הַ⁠כְּסָלִ֑ים 1 Here, the word **loins** refers to that part of a animal’s muscles that resides between the upper part of the hipbone and the last of the false ribs on either side of the backbone. If your language has a word for this choice portion of meat, consider using it here. If not, consider using a general term. 3:4 gs74 rc://*/ta/man/translate/translate-unknown הַ⁠יֹּתֶ֨רֶת֙ עַל־ הַ⁠כָּבֵ֔ד 1 The **the lobe on the liver** refers to one of the four curved portions of the liver. Although which of the four lobes of the liver is left unspecified, in the ancient world, the liver’s lobe was considered a delicacy and the choice part of the liver. If your language has a word for this choice portion of meat, consider using it here. If not, consider using a general term. Alternate translation: “the choice part of the liver” -3:4 augf rc://*/ta/man/translate/writing-pronouns עַל־הַ⁠כְּלָי֖וֹת יְסִירֶֽ⁠נָּה 1 Here, **it** refers to **the lobe** of **the liver**. If it would be helpful, consider making this explicit. Alternate translation: “he should remove the lobe of the liver with the kidneys,” or, using the second person, “you will remove the lobe of the liver with the kidneys” -3:5 t26a rc://*/ta/man/translate/writing-pronouns וְ⁠הִקְטִ֨ירוּ אֹת֤⁠וֹ בְנֵֽי־אַהֲרֹן֙ הַ⁠מִּזְבֵּ֔חָ⁠ה 1 Although the word **it** here is singular, it refers to all the portions of fat and the internal organs that were described in [3:3–4](../03/03.md). If it would be helpful, consider using a plural pronoun as [3:16](../03/16.md) does, or making the referents explicit, as the UST models. Alternate translation: “And the sons of Aaron will cause them to become smoke on the altar” -3:5 sbr2 rc://*/ta/man/translate/translate-symaction וְ⁠הִקְטִ֨ירוּ אֹת֤⁠וֹ בְנֵֽי־אַהֲרֹן֙ הַ⁠מִּזְבֵּ֔חָ⁠ה 1 See how you translated the similar expression in [1:9](../01/09.md). Alternate translation: “And the sons of Aaron will cause it to become smoke on the altar and ascend towards God in heaven” +3:4 augf rc://*/ta/man/translate/writing-pronouns עַל־הַ⁠כְּלָי֖וֹת יְסִירֶֽ⁠נָּה 1 Here, **it** refers to **the lobe** of **the liver**. If it would be helpful, consider making this explicit. Alternate translation: “he should remove the lobe of the liver with the kidneys,” or, using the second person, “you shall remove the lobe of the liver with the kidneys” +3:5 t26a rc://*/ta/man/translate/writing-pronouns וְ⁠הִקְטִ֨ירוּ אֹת֤⁠וֹ בְנֵֽי־אַהֲרֹן֙ הַ⁠מִּזְבֵּ֔חָ⁠ה 1 Although the word **it** here is singular, it refers to all the portions of fat and the internal organs that were described in [3:3–4](../03/03.md). If it would be helpful, consider using a plural pronoun as [3:16](../03/16.md) does, or making the referents explicit, as the UST models. Alternate translation: “And the sons of Aaron shall cause them to become smoke on the altar” +3:5 sbr2 rc://*/ta/man/translate/translate-symaction וְ⁠הִקְטִ֨ירוּ אֹת֤⁠וֹ בְנֵֽי־אַהֲרֹן֙ הַ⁠מִּזְבֵּ֔חָ⁠ה 1 See how you translated the similar expression in [1:9](../01/09.md). Alternate translation: “And the sons of Aaron shall cause it to become smoke on the altar and ascend towards God in heaven” 3:6 uz3z rc://*/ta/man/translate/writing-poetry קָרְבָּנ֛⁠וֹ & יַקְרִיבֶֽ⁠נּוּ 1 See how you translated the similar expressions in [1:2](../01/02.md). 3:6 tm7a rc://*/ta/man/translate/translate-unknown שְׁלָמִ֖ים 1 See how you translated this term in [3:1](../03/01.md). 3:6 g1co rc://*/ta/man/translate/figs-genericnoun מִן־הַ⁠צֹּ֧אן 1 See how you translated this expression in [1:10](../01/10.md). @@ -157,14 +157,14 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 3:8 kp5e rc://*/ta/man/translate/translate-symaction וְ֠⁠זָרְקוּ בְּנֵ֨י אַהֲרֹ֧ן אֶת־דָּמ֛⁠וֹ עַל־הַ⁠מִּזְבֵּ֖חַ סָבִֽיב׃ 1 As in [3:2](../03/02.md), splashing **the blood** of the animal on the **the altar** is a symbolic action. See how you translated this phrase in [1:5](../01/05.md). 3:8 grd8 rc://*/ta/man/translate/figs-explicit וְ֠⁠זָרְקוּ בְּנֵ֨י אַהֲרֹ֧ן אֶת־ דָּמ֛⁠וֹ 1 As in [3:2](../03/02.md), it is implied that **the priests** would catch **the blood** in a bowl as it drained out of the animal. Then they would bring the bowl with the blood in it and present it to Yahweh at the altar. See how you handled this implied information in [1:5](../01/05.md). 3:8 ausr rc://*/ta/man/translate/figs-metaphor בְּנֵ֨י אַהֲרֹ֧ן 1 See how you translated this description of the priests in [1:5](../01/05.md). -3:9 c2bm rc://*/ta/man/translate/writing-pronouns וְ⁠הִקְרִ֨יב 1 The word **he** refers to the worshiper and not to the priests. If it would be helpful in your language, consider making this explicit. Alternate translation: “And … the one offering the sacrifice will present” or, using the second-person, “And … you should present” +3:9 c2bm rc://*/ta/man/translate/writing-pronouns וְ⁠הִקְרִ֨יב 1 The word **he** refers to the worshiper and not to the priests. If it would be helpful in your language, consider making this explicit. Alternate translation: “And … the one offering the sacrifice shall present” or, using the second-person, “And … you should present” 3:9 e5hx rc://*/ta/man/translate/writing-pronouns חֶלְבּ⁠וֹ֙ 1 Here, **its** refers to the lamb described in [3:7-8](../03/07.md). If it would be helpful, consider making this explicit. Alternate translation: “the fat of the lamb that you have sacrificed” 3:9 j687 rc://*/ta/man/translate/translate-unknown הָ⁠אַלְיָ֣ה תְמִימָ֔ה 1 Here, the **fatty tail** refers to the fat that accumulates in the hind parts of a sheep on both sides of its tail and on the first few vertebrae of the tail. If your language has a special term for this portion of fat, consider using it here. If not, consider using a generic phrase, as the UST models. 3:9 q1kt rc://*/ta/man/translate/translate-unknown וְ⁠אֶת־הַ⁠חֵ֨לֶב֙ הַֽ⁠מְכַסֶּ֣ה אֶת־הַ⁠קֶּ֔רֶב 1 See how you translated this expression in [3:3](../03/03.md). 3:9 on7o rc://*/ta/man/translate/translate-unknown וְ⁠אֵת֙ כָּל־הַ⁠חֵ֔לֶב אֲשֶׁ֖ר עַל־הַ⁠קֶּֽרֶב׃\n 1 See how you translated this expression in [3:3](../03/03.md). 3:10 v2hz rc://*/ta/man/translate/translate-unknown וְ⁠אֶת־ הַ⁠חֵ֨לֶב֙ אֲשֶׁ֣ר עֲלֵ⁠הֶ֔ן אֲשֶׁ֖ר עַל־ הַ⁠כְּסָלִ֑ים וְ⁠אֶת־ הַ⁠יֹּתֶ֨רֶת֙ עַל־ הַ⁠כָּבֵ֔ד\n 1 See how you translated these terms in [3:4](../03/04.md). -3:11 sm2s rc://*/ta/man/translate/translate-symaction וְ⁠הִקְטִיר֥⁠וֹ הַ⁠כֹּהֵ֖ן הַ⁠מִּזְבֵּ֑חָ⁠ה 1 See how you translated the similar expression in [1:9](../01/09.md). Alternate translation: “And the priest will burn it on the altar and cause it to become smoke and ascend toward God in heaven” -3:11 eron rc://*/ta/man/translate/writing-pronouns וְ⁠הִקְטִיר֥⁠וֹ הַ⁠כֹּהֵ֖ן הַ⁠מִּזְבֵּ֑חָ⁠ה 1 Although the word **it** here is singular, that pronoun refers to all the portions of fat and the internal organs that were described in [3:3–4](../03/03.md). If it would be helpful, consider using a plural pronoun as [3:16](../03/16.md) does, or making this explicit, as the UST models. Alternate translation: “And the priest will cause them to become smoke on the altar” +3:11 sm2s rc://*/ta/man/translate/translate-symaction וְ⁠הִקְטִיר֥⁠וֹ הַ⁠כֹּהֵ֖ן הַ⁠מִּזְבֵּ֑חָ⁠ה 1 See how you translated the similar expression in [1:9](../01/09.md). Alternate translation: “And the priest shall burn it on the altar and cause it to become smoke and ascend toward God in heaven” +3:11 eron rc://*/ta/man/translate/writing-pronouns וְ⁠הִקְטִיר֥⁠וֹ הַ⁠כֹּהֵ֖ן הַ⁠מִּזְבֵּ֑חָ⁠ה 1 Although the word **it** here is singular, that pronoun refers to all the portions of fat and the internal organs that were described in [3:3–4](../03/03.md). If it would be helpful, consider using a plural pronoun as [3:16](../03/16.md) does, or making this explicit, as the UST models. Alternate translation: “And the priest shall cause them to become smoke on the altar” 3:11 w7se rc://*/ta/man/translate/figs-explicit לֶ֥חֶם אִשֶּׁ֖ה לַ⁠יהוָֽה 1 Here, the phrase **food of a gift to Yahweh** uses the possessive form to describe a **gift to Yahweh** that consists of edible **food**. This does not mean that Yahweh eats the food, but only that the offering to Yahweh takes the form of food. If it would be helpful, consider making this more explicit. Alternate translation: “food that you have offered to Yahweh as a gift” or “a gift to Yahweh that consists of food” 3:12 satb rc://*/ta/man/translate/writing-poetry קָרְבָּנ֑⁠וֹ וְ⁠הִקְרִיב֖⁠וֹ 1 See how you translated the similar expressions in [1:2](../01/02.md). 3:12 blm6 rc://*/ta/man/translate/figs-metaphor לִ⁠פְנֵ֥י יְהוָֽה 1 See how you translated this expression in [1:5](../01/05.md). @@ -172,7 +172,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 3:13 ec0k rc://*/ta/man/translate/figs-idiom לִ⁠פְנֵ֖י אֹ֣הֶל מוֹעֵ֑ד 1 See how you translated this expression in [3:8](../03/08.md). 3:13 shc1 rc://*/ta/man/translate/figs-explicit וְ֠⁠זָרְקוּ בְּנֵ֨י אַהֲרֹ֧ן אֶת־ דָּמ֛⁠וֹ 1 As in [1:5](../01/05.md), it is implied that **the priests** would catch **the blood** in a bowl as it drained out of the animal. Then they would bring the bowl with the blood in it and present it to Yahweh at the altar. See how you translated this phrase in [1:5](../01/05.md). 3:13 rkkp rc://*/ta/man/translate/figs-metaphor בְּנֵ֨י אַהֲרֹ֧ן 1 See how you translated this description of the priests in [1:5](../01/05.md). -3:14 j58j rc://*/ta/man/translate/writing-pronouns וְ⁠הִקְרִ֤יב 1 The word **he** refers to the worshiper and not to the priests. If it would be helpful in your language, consider making this explicit. Alternate translation: “And…the one offering the sacrifice will present” or, using the second-person, “And … you should present” +3:14 j58j rc://*/ta/man/translate/writing-pronouns וְ⁠הִקְרִ֤יב 1 The word **he** refers to the worshiper and not to the priests. If it would be helpful in your language, consider making this explicit. Alternate translation: “And…the one offering the sacrifice shall present” or, using the second-person, “And … you should present” 3:14 weip rc://*/ta/man/translate/translate-unknown אֶת־הַ⁠חֵ֨לֶב֙ הַֽ⁠מְכַסֶּ֣ה אֶת־הַ⁠קֶּ֔רֶב וְ⁠אֵת֙ כָּל־הַ⁠חֵ֔לֶב אֲשֶׁ֖ר עַל־הַ⁠קֶּֽרֶב 1 See how you translated these terms in [3:3](../03/03.md). 3:15 s33p rc://*/ta/man/translate/translate-unknown וְ⁠אֶת־הַ⁠חֵ֨לֶב֙ אֲשֶׁ֣ר עֲלֵ⁠הֶ֔ן אֲשֶׁ֖ר עַל־הַ⁠כְּסָלִ֑ים וְ⁠אֶת־הַ⁠יֹּתֶ֨רֶת֙ עַל־הַ⁠כָּבֵ֔ד 1 See how you translated these terms in [3:4](../03/04.md). 3:16 hj5b rc://*/ta/man/translate/translate-symaction וְ⁠הִקְטִירָ֥⁠ם הַ⁠כֹּהֵ֖ן הַ⁠מִּזְבֵּ֑חָ⁠ה 1 See how you translated the similar expression in [1:9](../01/09.md). Alternate translation: “And the priest should burn them on the altar and cause it to become smoke and ascend toward God in heaven” @@ -180,51 +180,51 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 3:17 d5fs rc://*/ta/man/translate/figs-ellipsis חֻקַּ֤ת עוֹלָם֙ לְ⁠דֹרֹ֣תֵי⁠כֶ֔ם בְּ⁠כֹ֖ל מֽוֹשְׁבֹתֵי⁠כֶ֑ם 1 The expression **An enduring statute for your generations in all your dwelling places** leaves out some of the words that in many languages a sentence would need in order to be complete. It implies that the Israelites should always obey this commandment wherever they live. You could supply these words from the context if it would be clearer in your language. Alternate translation: “You should always obey this statute for all your generations and in all your dwelling places” 3:17 viwv rc://*/ta/man/translate/figs-yousingular לְ⁠דֹרֹ֣תֵי⁠כֶ֔ם בְּ⁠כֹ֖ל מֽוֹשְׁבֹתֵי⁠כֶ֑ם 1 In this verse, the word **your** is plural. Yahweh is speaking about everyone who will offer sacrifices, regardless of age or location. If you have been using second-person singular forms in your translation and the switch to the plural form would not be natural in your language, you could continue to use singular forms here. 3:17 q2wd וְ⁠כָל־ דָּ֖ם 1 Alternate translation: “or consume any blood” -4:intro wrl4 0 #Leviticus 4 General Notes\n\n##Structure and formatting\nThis chapter begins with a new introduction that continues the narrative framing at the beginning of the book. As such, Leviticus 4:1–5:13 should be taken as a discrete unit, continuing on from Leviticus 1–3.\n\nThis chapter gives instructions on how to offer a sacrifice for unintentional sins, called a **purification offering**, because of its ability to purify the sacred space and sacred objects that are dedicated to Yahweh from the impurities generated by unintentional sin. The structure of the chapter offers can be mapped out as follows:\n\n\n- 1) The Purification Offering (4:1–5:13)\n - I. Unintentional Sins (4:1–35)\n - i. scenario #1: The High Priest (4:3–12)\n - ii. scenario #2: The Community (4:13–21)\n - iii. scenario #3: A Leader (4:22–26)\n - iv. scenario #4: An Individual (4:27–35)\n\nThe chapter addresses four hypothetical situations where this kind of sacrifice is needed:\n\n- 1) the high priest unintentionally sins (4:3–12)\n- 2) the whole community unintentionally sins (4:13–21)\n- 3) a leader in the community unintentionally sins (4:22–26)\n- 4) an ordinary individual unintentionally sins (4:27–35)\n - that individual offers a goat (4:27–31)\n - that individual offers a sheep (4:32–35)\n\nAs in Leviticus 1, the instructions offer a detailed outline of the procedure for the sacrifice. The instructed steps include:\n\n- 1) presenting a perfect animal to the priest (4:3, 14)\n - for the high priest, a young bull (4:3)\n - for the community, a young bull (4:13)\n - for the leader, a male goat (4:23)\n - for the individual, a male goat (4:28) or a female sheep (4:32)\n- 2) bringing the animal to the tent of meeting (4:4, 14, 23, 28, 32)\n- 3) laying hands on the animal (4:4, 15, 24, 29, 33)\n- 4) killing the animal (4:4, 15, 24, 29, 33)\n- 5) bringing the blood into the tent of meeting (4:5, 16)\n- 6) sprinkling the blood seven times before Yahweh towards the curtain (4:6, 17)\n- 7) putting some blood on each of the four horns of an altar (4:7, 18, 25, 30, 34)\n - for the high priest and the community, the blood is applied to the horns of the incense altar (4:7, 18)\n - for the leader and the individual, the blood is applied to the horns of the burnt offering altar (4:25, 30, 34)\n- 8) pouring the rest of the blood out on the base of the burnt offering altar (4:8, 18, 25, 30, 34)\n- 9) properly butchering the animal into the fat portions (4:9–10, 19–20, 26, 31, 35)\n- 10) burning the fat portions and creating the pleasant-smelling smoke (4:10, 19–20, 26, 31, 35)\n- 11) bringing the rest of the sacrificed animal into outside the camp to burn them (4:11–12, 21)\n\n##Special concepts in this chapter\n\n###Unintentional sins\n[INSERT TEXT] \n\n###Guilt\n[INSERT TEXT] \n\n###Sprinkling Blood\n[INSERT TEXT] \n\n\n###The various altars and the sacred curtain\n\n###Disposing of the portions of the sacrifice that are not burned\n[INSERT TEXT] +4:intro wrl4 0 #Leviticus 4 General Notes\n\n##Structure and Formatting\nThis chapter begins with a new introduction that continues the narrative framing at the beginning of the book. As such, Leviticus 4:1–5:13 should be taken as a discrete unit, continuing on from Leviticus 1–3.\n\nThis chapter gives instructions on how to offer a sacrifice for unintentional sins, called a **purification offering** because of its ability to purify the sacred space and sacred objects that are dedicated to Yahweh from the impurities generated by unintentional sin. The structure of the chapter offers can be mapped out as follows:\n\n\n- 1) The Purification Offering (4:1–5:13)\n - I. Unintentional Sins (4:1–35)\n - i. scenario #1: The High Priest (4:3–12)\n - ii. scenario #2: The Community (4:13–21)\n - iii. scenario #3: A Leader (4:22–26)\n - iv. scenario #4: An Individual (4:27–35)\n\nThe chapter addresses four hypothetical situations where this kind of sacrifice is needed:\n\n- 1) the high priest unintentionally sins (4:3–12)\n- 2) the whole community unintentionally sins (4:13–21)\n- 3) a leader in the community unintentionally sins (4:22–26)\n- 4) an ordinary individual unintentionally sins (4:27–35)\n - that individual offers a goat (4:27–31)\n - that individual offers a sheep (4:32–35)\n\nAs in Leviticus 1, the instructions offer a detailed outline of the procedure for the sacrifice. The instructed steps include:\n\n- 1) presenting a perfect animal to the priest (4:3, 14)\n - for the high priest, a young bull (4:3)\n - for the community, a young bull (4:13)\n - for the leader, a male goat (4:23)\n - for the individual, a male goat (4:28) or a female sheep (4:32)\n- 2) bringing the animal to the tent of meeting (4:4, 14, 23, 28, 32)\n- 3) laying hands on the animal (4:4, 15, 24, 29, 33)\n- 4) killing the animal (4:4, 15, 24, 29, 33)\n- 5) bringing the blood into the tent of meeting (4:5, 16)\n- 6) sprinkling the blood seven times before Yahweh towards the curtain (4:6, 17)\n- 7) putting some blood on each of the four horns of an altar (4:7, 18, 25, 30, 34)\n - for the high priest and the community, the blood is applied to the horns of the incense altar (4:7, 18)\n - for the leader and the individual, the blood is applied to the horns of the burnt-offering altar (4:25, 30, 34)\n- 8) pouring the rest of the blood out on the base of the burnt-offering altar (4:8, 18, 25, 30, 34)\n- 9) properly butchering the animal into the fat portions (4:9–10, 19–20, 26, 31, 35)\n- 10) burning the fat portions and creating the pleasant-smelling smoke (4:10, 19–20, 26, 31, 35)\n- 11) bringing the rest of the sacrificed animal portions outside the camp to burn them (4:11–12, 21)\n\n##Special Concepts in this Chapter\n\n###Unintentional sins\n[INSERT TEXT] \n\n###Guilt\n[INSERT TEXT] \n\n###Sprinkling Blood\n[INSERT TEXT] \n\n\n###The various altars and the sacred curtain\n\n###Disposing of the portions of the sacrifice that are not burned\n[INSERT TEXT] 4:1 ymeo rc://*/ta/man/translate/writing-quotations לֵּ⁠אמֹֽר 1 The word translated **saying** introduces a direct quotation. In your translation, consider ways in which you might introduce this quotation naturally in your language. 4:1-2 vi29 rc://*/ta/man/translate/figs-quotesinquotes לֵּ⁠אמֹֽר & דַּבֵּ֞ר אֶל־בְּנֵ֣י יִשְׂרָאֵ֘ל לֵ⁠אמֹר֒ 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. It may be helpful to begin a new sentence here. Alternate translation: “He told Moses to speak to the sons of Israel, saying” 4:2 gdkg rc://*/ta/man/translate/figs-metaphor בְּנֵ֣י יִשְׂרָאֵ֘ל 1 This expression speaks of the people of Israel in the time of Moses as if they were literally the **sons of Israel**. It means that they are the physical and spiritual descendants of Jacob, whose name God changed to Israel. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “the descendants of Israel” 4:2 skxw rc://*/ta/man/translate/figs-gendernotations בְּנֵ֣י יִשְׂרָאֵ֘ל 1 Although the word translated **sons** is masculine and plural, it has a generic sense that applies to both men and women. In your translation, you may wish to use a term that is clearly inclusive of men and women. Alternate translation: “the people of Israel” 4:2 hgnv rc://*/ta/man/translate/writing-quotations לֵ⁠אמֹר֒ 1 The word translated **saying** introduces a direct quotation. In your translation, consider ways in which you might introduce this quotation naturally in your language. -4:2 wdps rc://*/ta/man/translate/figs-gendernotations נֶ֗פֶשׁ כִּֽי־תֶחֱטָ֤א 1 Although the words translated **A person** and **she** are feminine, they have a generic sense that refers to any person who approaches the tent to make a sacrifice. As the General Introduction to this chapter suggests, the people of Israel are here referred to using a generic feminine noun, which intentionally balances the use of the generic masculine noun in [1:2](../01/02.md). If you language has a generic word for an individual that is grammatically feminine, consider using it here, or use a generic noun. Alternate translation: “When any person offers” or “When someone offers” -4:2 lnfi rc://*/ta/man/translate/figs-explicit כִּֽי־תֶחֱטָ֤א בִ⁠שְׁגָגָה֙ מִ⁠כֹּל֙ מִצְוֺ֣ת יְהוָ֔ה אֲשֶׁ֖ר לֹ֣א תֵעָשֶׂ֑ינָה 1 The expression **which will not be done** could refer to: (1) **the commands of Yahweh**, that is, to commandments that proscribe certain actions or behaviors. Alternate translation: “when she sins by mistake from all the commands of Yahweh that say what you should not do” or (2) the act of sinning against God by violating any of **the commands of Yahweh**. Alternate translation: “when she sins by mistake from all the commands of Yahweh, which is something that you should not do” -4:2 yyyi rc://*/ta/man/translate/figs-explicit כִּֽי־תֶחֱטָ֤א בִ⁠שְׁגָגָה֙ מִ⁠כֹּל֙ מִצְוֺ֣ת יְהוָ֔ה 1 The expression **sins…from any of the commands of Yahweh** could refer to: (1) doing wrong against God by not doing something that **the commands of Yahweh** says to do. Alternate translation: “when she sins by mistake by unintentionally not doing something that the commands of Yahweh says you should do” or (2) doing wrong against God by doing something that the commands of Yahweh expressly forbids. Alternate translation: “when she sins by mistake by doing something that the commands of Yahweh says you should not do” +4:2 wdps rc://*/ta/man/translate/figs-gendernotations נֶ֗פֶשׁ כִּֽי־תֶחֱטָ֤א 1 Although the words translated **A person** and **he** are feminine, they have a generic sense that refers to any person who approaches the tent to make a sacrifice. As the General Introduction to this chapter suggests, the people of Israel are here referred to by using a generic feminine noun, which intentionally balances the use of the generic masculine noun in [1:2](../01/02.md). If your language has a generic word for an individual that is grammatically feminine, consider using it here, or use a generic noun. Alternate translation: “When any person offers” or “When someone offers” +4:2 lnfi rc://*/ta/man/translate/figs-explicit כִּֽי־תֶחֱטָ֤א בִ⁠שְׁגָגָה֙ מִ⁠כֹּל֙ מִצְוֺ֣ת יְהוָ֔ה אֲשֶׁ֖ר לֹ֣א תֵעָשֶׂ֑ינָה 1 The expression **which shall not be done** could refer to: (1) **the commands of Yahweh**, that is, to commandments that proscribe certain actions or behaviors. Alternate translation: “when she sins by mistake from all the commands of Yahweh that say what you should not do” or (2) the act of sinning against God by violating any of **the commands of Yahweh**. Alternate translation: “when she sins by mistake from all the commands of Yahweh, which is something that you should not do” +4:2 yyyi rc://*/ta/man/translate/figs-explicit כִּֽי־תֶחֱטָ֤א בִ⁠שְׁגָגָה֙ מִ⁠כֹּל֙ מִצְוֺ֣ת יְהוָ֔ה 1 The expression **sins by mistake from any of the commands of Yahweh** could refer to: (1) doing wrong against God by mistakenly not doing something that **the commands of Yahweh** say to do. Alternate translation: “when he sins by mistake, unintentionally not doing something that the commands of Yahweh say you should do” or (2) doing wrong against God by mistakenly doing something that the commands of Yahweh expressly forbid. Alternate translation: “when he sins by mistake by doing something that the commands of Yahweh say you should not do” 4:2 czo5 rc://*/ta/man/translate/writing-poetry וְ⁠עָשָׂ֕ה מֵ⁠אַחַ֖ת מֵ⁠הֵֽנָּה 1 The expression **from one from them** uses repetition to refer to any individual command from the body of the commands of Yahweh. If your language can use repetition for emphasis in this manner, consider using a similar expression here. If not, then consider using a generic expression. Alternate translation: “and he does any one of them” 4:3 iy0r rc://*/ta/man/grammar-connect-logic-result אִ֣ם הַ⁠כֹּהֵ֧ן הַ⁠מָּשִׁ֛יחַ יֶחֱטָ֖א לְ⁠אַשְׁמַ֣ת הָ⁠עָ֑ם 1 The expression **sins to the guilt of the people** refers to an act of wrongdoing against Yahweh that results in the collective guilt of the people in some way. If it would be helpful in your language, consider making this explicit. Alternate explanation: “if the anointed priest sins in such a way that it causes the people to become guilty” 4:3 jsnr rc://*/ta/man/translate/translate-unknown הַ⁠כֹּהֵ֧ן הַ⁠מָּשִׁ֛יחַ 1 The **anointed priest** refers to the high priest, or the member of the priest who has been anointed to lead the priesthood. Alternate translation: “the priest whom Yahweh anointed to be high priest” 4:3 g1z4 rc://*/ta/man/translate/figs-abstractnouns לְ⁠אַשְׁמַ֣ת הָ⁠עָ֑ם 1 The abstract noun **guilt** refers both to the emotional experience of feeling guilty and to the legal status of having done wrong and needing to offer restitution for the wrongdoing. If your language does not use an abstract noun for the idea of **guilt**, you can express the same idea with an adjective. Alternate translation: “so as to cause the people to be guilty” 4:3 dr8l וְ⁠הִקְרִ֡יב 1 Alternate translation: “then he should present” 4:3 l49l rc://*/ta/man/translate/writing-poetry עַ֣ל חַטָּאת⁠וֹ֩ אֲשֶׁ֨ר חָטָ֜א 1 Here, a verb and its object come from the same root. The phrase **he sinned** translates a verb that is related to the noun translated **sin**. The repetition of related words adds emphasis to the statement. If your language can repeat words for emphasis and your language has comparable terms that you can use in your own translation, it would be appropriate to use that construction here in your translation. -4:3 hev1 rc://*/ta/man/translate/translate-unknown פַּ֣ר 1 A **bull** is an domesticated, adult male ox or bullock. If your language has a word for this animal, consider using it here. If not, then consider using a generic noun. Alternate translation: “a bull” or “a bovine” -4:3 w2tz rc://*/ta/man/translate/figs-idiom בֶּן־בָּקָ֥ר 1 The expression **son of** describes a person or animal that shares the essential qualities of something. Here the phrase describes this male ox as **the son of the cattle** because it is a male animal that shares the essential qualities of the class of domesticated bovines. If it would be helpful to your readers, you could use an equivalent idiom from your language or state the meaning plainly. Alternate translation: “the male ox” or “the bovine” +4:3 hev1 rc://*/ta/man/translate/translate-unknown פַּ֣ר 1 A **bull** is a domesticated adult male ox or bullock. If your language has a word for this animal, consider using it here. If not, then consider using a generic noun. Alternate translation: “male of the cattle” or “a male bovine” +4:3 w2tz rc://*/ta/man/translate/figs-idiom בֶּן־בָּקָ֥ר 1 The expression **son of** describes a person or animal that shares the essential qualities of something. Here the phrase describes this male ox as **the son of the cattle** because it is a male animal that shares the essential qualities of the class of domesticated bovines. If it would be helpful to your readers, you could use an equivalent idiom from your language or state the meaning plainly. Alternate translation: “the male ox” or “the male bovine” 4:3 wv3q בֶּן־בָּקָ֥ר 1 See how you translated the word **cattle** in [1:2](../01/02.md). Alternate translation: “a son of the domesticated bovines” -4:3 ixx1 תָּמִ֛ים 1 See how you translated this word in [1:3](../01/03.md). -4:3 hxl6 rc://*/ta/man/translate/translate-unknown לְ⁠חַטָּֽאת׃ 1 As the General Introduction to this chapter discusses, a **purification offering** is a sacrifice that was offered by an individual person or the community as a whole to purify the sacred altar, the sanctuary, and the sacred objects from impurity caused by sin. +4:3 ixx1 rc://*/ta/man/translate/figs-explicit תָּמִ֛ים 1 See how you translated this word in [1:3](../01/03.md). +4:3 hxl6 rc://*/ta/man/translate/translate-unknown לְ⁠חַטָּֽאת׃ 1 As the General Introduction to this chapter discusses, a **sin offering** is a sacrifice that was offered by an individual person or the community as a whole to purify the sacred altar, the sanctuary, and the sacred objects from impurity caused by sin. 4:4 xx9l rc://*/ta/man/translate/writing-pronouns וְ⁠הֵבִ֣יא אֶת־ הַ⁠פָּ֗ר 1 The word **he** refers to the anointed priest, that is, to the high priest who has unintentionally sinned and made the people guilty. If it would be helpful, consider making this explicit. Alternate translation: “And the anointed priest should bring the bull” -4:4 z9am לִ⁠פְנֵ֣י יְהוָ֑ה 1 See how you translated the expression **to the face of Yahweh** in [1:5](../01/05.md). Alternate translation: “to the presence of Yahweh” or “to the sacred precincts of the tent of meeting where Yahweh lives among the Israelites” +4:4 z9am rc://*/ta/man/translate/figs-metaphor לִ⁠פְנֵ֣י יְהוָ֑ה 1 See how you translated the expression **to the face of Yahweh** in [1:5](../01/05.md). Alternate translation: “to the presence of Yahweh” or “to the sacred precincts of the tent of meeting where Yahweh lives among the Israelites” 4:4 zy1f rc://*/ta/man/translate/translate-symaction וְ⁠סָמַ֤ךְ אֶת־ יָד⁠וֹ֙ עַל־ רֹ֣אשׁ 1 See how you translated this symbolic action in [1:4](../01/04.md). -4:4 yejs וְ⁠שָׁחַ֥ט אֶת־הַ⁠פָּ֖ר לִ⁠פְנֵ֥י יְהוָֽה׃ 1 See how you translated the similar phrase in [1:5](../01/05.md). -4:5 m58i rc://*/ta/man/translate/figs-explicit וְ⁠לָקַ֛ח הַ⁠כֹּהֵ֥ן הַ⁠מָּשִׁ֖יחַ מִ⁠דַּ֣ם הַ⁠פָּ֑ר 1 It is implied that **the anointed priest** would catch **the blood** in a bowl as it drained out of the bovine. Then they would bring the bowl with the blood in it and present it to Yahweh at the altar, before applying it to the altar in the manner that [4:6–7](../04/06.md) describes. If this would not be clear in your language, you could supply this information, here and in later instances in the book. Alternative translation: “After catching the blood in a bowl as it drains from the bull that he slaughtered, the anointed priest should take some of the blood of the bull” +4:4 yejs rc://*/ta/man/translate/figs-metaphor וְ⁠שָׁחַ֥ט אֶת־הַ⁠פָּ֖ר לִ⁠פְנֵ֥י יְהוָֽה׃ 1 See how you translated the similar phrase in [1:5](../01/05.md). +4:5 m58i rc://*/ta/man/translate/figs-explicit וְ⁠לָקַ֛ח הַ⁠כֹּהֵ֥ן הַ⁠מָּשִׁ֖יחַ מִ⁠דַּ֣ם הַ⁠פָּ֑ר 1 It is implied that **the anointed priest** would catch **the blood** in a bowl as it drained out of the bovine. Then they would bring the bowl with the blood in it and present it to Yahweh at the altar, before applying it to the altar in the manner that [4:6–7](../04/06.md) describes. If this would not be clear in your language, you could supply this information here and in later instances in the book. Alternative translation: “After catching the blood in a bowl as it drains from the bull that he slaughtered, the anointed priest should take some of the blood of the bull” 4:5 i2aa הַ⁠כֹּהֵ֥ן הַ⁠מָּשִׁ֖יחַ 1 See how you translated this way of referring to the high priest in [4:3](../04/03.md). -4:6 hnz4 rc://*/ta/man/translate/figs-idiom וְ⁠הִזָּ֨ה מִן־הַ⁠דָּ֜ם שֶׁ֤בַע פְּעָמִים֙ לִ⁠פְנֵ֣י יְהוָ֔ה 1 Here, to sprinkle the blood of the bull **to the face of Yahweh** means literally to sprinkle the blood in the direction of the **curtain of the holy place**, which separated the worshipper from the Holy of Holies, the location where Yahweh was enthroned above the cherubim on the ark of the covenant. Alternate translation: “and he should sprinkle some of the blood seven times toward the Holy of Holies, where Yahweh is” -4:6 uk96 rc://*/ta/man/translate/translate-symaction וְ⁠הִזָּ֨ה מִן־הַ⁠דָּ֜ם שֶׁ֤בַע פְּעָמִים֙ 1 Just as the blood is splashed against the altar in [1:5](../01/05.md) and elsewhere, here, in a similar symbolic action, the high priest **sprinkles** the blood on the altar and the curtain with his finger. The blood, being the life of the animal (see [17:11](../17/11.md)), was given by God to purify and remove the defiling impurities caused by the high priests’ unintentional sin. If this would not be clear to your readers, you could explain the significance of this action in the text or in a footnote here and in subsequent instances in the book. Alternate translation: “and he should sprinkle some of the blood seven times in order to clean the sacred place from the defiling impurities of sin” -4:6 z4pg rc://*/ta/man/translate/figs-idiom אֶת־פְּנֵ֖י פָּרֹ֥כֶת הַ⁠קֹּֽדֶשׁ 1 The **face of the curtain** is an idiom that means the front of the curtain. If your language has a similar idiom consider using it here. If not, consider using a general expression. Alternate translation: “the front of the curtain” -4:6 htr0 rc://*/ta/man/translate/translate-unknown אֶת־פְּנֵ֖י פָּרֹ֥כֶת הַ⁠קֹּֽדֶשׁ׃ 1 The **curtain of the holy place** was a thick veil of blue, purple, and scarlet linen that hung between the holy place of the altar and the holy of holies, as described in [Exodus 26:31–35](exod/26/31.md). If it would be helpful, consider making this explicit. Alternate translation: “the front of the sacred veil that separates the holy of holies from the rest of the sanctuary” -4:7 c0um rc://*/ta/man/translate/translate-symaction וְ⁠נָתַן֩ הַ⁠כֹּהֵ֨ן מִן־הַ⁠דָּ֜ם עַל־קַ֠רְנוֹת מִזְבַּ֨ח קְטֹ֤רֶת הַ⁠סַּמִּים֙ 1 This is a symbolic action. By daubing the blood on the extremities of the altar, the priest is ritually removing the impurities caused by the unintentional sin from the sacred altar. If this would not be clear to your readers, you could explain the significance of this action in the text or in a footnote here and in subsequent instances in the book. Alternate translation: “And the priest should put some of the blood on the horns of the altar of incense of the spices in order to purify the altar from the defiling impurities caused by the priest’s unintentional sin” -4:7 rrcr rc://*/ta/man/translate/translate-unknown קַ֠רְנוֹת מִזְבַּ֨ח קְטֹ֤רֶת הַ⁠סַּמִּים֙ 1 The **horns of the altar** refer to the corners of the **altar**. They are shaped like the **horns** of an ox. Alternate translation: “the horn-shaped projections at the corners of the altar of incense of the spices” -4:7 n7r6 rc://*/ta/man/translate/translate-unknown מִזְבַּ֨ח קְטֹ֤רֶת הַ⁠סַּמִּים֙ 1 The **altar of incense of the spices** refers to the place where priests burned fragrance incense twice a day, located directly in front of the curtain which separated the holy of holies from the rest of the sanctuary. It is described in detail in [Exodus 30:1–10](exod/30/01.md). Alternate translation: “the altar of the fragrant incenses” +4:6 hnz4 rc://*/ta/man/translate/figs-idiom וְ⁠הִזָּ֨ה מִן־הַ⁠דָּ֜ם שֶׁ֤בַע פְּעָמִים֙ לִ⁠פְנֵ֣י יְהוָ֔ה 1 Here, to sprinkle the blood of the bull **to the face of Yahweh** means literally to sprinkle the blood in the direction of the **curtain of the holy place**, which separated the worshiper from the Holy of Holies, the location where Yahweh was enthroned above the cherubim on the ark of the covenant. Alternate translation: “and he should sprinkle some of the blood seven times toward the Holy of Holies, where Yahweh is” +4:6 uk96 rc://*/ta/man/translate/translate-symaction וְ⁠הִזָּ֨ה מִן־הַ⁠דָּ֜ם שֶׁ֤בַע פְּעָמִים֙ 1 Just as the blood is splashed against the altar in [1:5](../01/05.md) and elsewhere, here, in a similar symbolic action, the high priest **sprinkles** the blood on the altar and the curtain with his finger. The blood, being the life of the animal (see [17:11](../17/11.md)), was given by God to purify and remove the defiling impurities caused by the high priests’ unintentional sin. If this would not be clear to your readers, you could explain the significance of this action in the text or in a footnote here and in subsequent instances in the book. Alternate translation: “and he should sprinkle some of the blood seven times in order to cleanse the sacred place from the defiling impurities of sin” +4:6 z4pg rc://*/ta/man/translate/figs-idiom אֶת־פְּנֵ֖י פָּרֹ֥כֶת הַ⁠קֹּֽדֶשׁ 1 The **face of the curtain** is an idiom that means the front of the curtain. If your language has a similar idiom, consider using it here. If not, consider using a general expression. Alternate translation: “the front of the curtain” +4:6 htr0 rc://*/ta/man/translate/translate-unknown אֶת־פְּנֵ֖י פָּרֹ֥כֶת הַ⁠קֹּֽדֶשׁ׃ 1 The **curtain of the holy place** was a thick cloth of blue, purple, and scarlet linen that hung between the holy place of the altar and the Holy of Holies, concealing the Holy of Holies from view, as described in [Exodus 26:31–35](exod/26/31.md). If it would be helpful, consider making this explicit. Alternate translation: “the front of the sacred screen that separates the Holy of Holies from the rest of the sanctuary” +4:7 c0um rc://*/ta/man/translate/translate-symaction וְ⁠נָתַן֩ הַ⁠כֹּהֵ֨ן מִן־הַ⁠דָּ֜ם עַל־קַ֠רְנוֹת מִזְבַּ֨ח קְטֹ֤רֶת הַ⁠סַּמִּים֙ 1 This is a symbolic action. By daubing the blood on the extremities of the altar, the priest is ritually removing from the sacred altar the impurities caused by the unintentional sin. If this would not be clear to your readers, you could explain the significance of this action in the text or in a footnote here and in subsequent instances in the book. Alternate translation: “And the priest should put some of the blood on the horns of the altar of incense of the spices in order to purify the altar from the defiling impurities caused by the priest’s unintentional sin” +4:7 rrcr rc://*/ta/man/translate/translate-unknown קַ֠רְנוֹת מִזְבַּ֨ח קְטֹ֤רֶת הַ⁠סַּמִּים֙ 1 The **horns of the altar** refer to the projections at the corners of the **altar**. They are shaped like the **horns** of an ox. Alternate translation: “the horn-shaped projections at the corners of the altar of incense of the spices” +4:7 n7r6 rc://*/ta/man/translate/translate-unknown מִזְבַּ֨ח קְטֹ֤רֶת הַ⁠סַּמִּים֙ 1 The **altar of incense of the spices** refers to the place where priests burned fragrance incense twice a day. It was located directly in front of the curtain which separated the Holy of Holies from the rest of the sanctuary. It is described in detail in [Exodus 30:1–10](exod/30/01.md). Alternate translation: “the altar of the fragrant incenses” 4:7 hgoz rc://*/ta/man/translate/figs-idiom לִ⁠פְנֵ֣י יְהוָ֔ה 1 Because this verse specifies that the incense altar is located inside the **tent of meeting**, here the expression **to the face of Yahweh** means directly in front of the Holy of Holies, the location where Yahweh was enthroned above the cherubim on the ark of the covenant. Alternate translation: “in the sacred vicinity of the tent of meeting where Yahweh ” or “directly in front of the Yahweh’s presence in the Holy of Holies -4:7 w9my rc://*/ta/man/translate/figs-explicit וְ⁠אֵ֣ת ׀ כָּל־דַּ֣ם הַ⁠פָּ֗ר 1 Given that the priest has just sprinkled some of **the blood** and dripped some of the blood on **the horns of the altar**, the phrase **all the blood of the bull** refers to the blood that remains after these first two applications. If this would be unclear in your language, consider making this explicit. Alternate translation: “the remaining blood of the bull” +4:7 w9my rc://*/ta/man/translate/figs-explicit וְ⁠אֵ֣ת ׀ כָּל־דַּ֣ם הַ⁠פָּ֗ר 1 Given that the priest has just sprinkled some of **the blood** and dripped some of the blood on **the horns of the altar**, the phrase **all the blood of the bull** refers to the blood that remains after these first two applications. If this would be unclear in your language, consider making this explicit. Alternate translation: “And the remaining blood of the bull” 4:7 gm5k אֶל־ יְסוֹד֙ מִזְבַּ֣ח 1 Alternate translation: “on the base of the altar of” 4:8 opbk rc://*/ta/man/translate/writing-pronouns יָרִ֣ים מִמֶּ֑⁠נּוּ 1 The word **he** here refers to the anointed priest, because he is both the one offering the sacrifice and the one performing the sacrificial rite. If this is unclear in your language, consider making this explicit. Alternate translation: “the anointed priest should lift up from it” -4:8 rd3l rc://*/ta/man/translate/figs-idiom יָרִ֣ים מִמֶּ֑⁠נּוּ 1 The expression **he will lift up from it** is an idiom that means to carefully remove and set aside. If it would be helpful in your language, consider using a verb that expresses the meaning plainly. Alternate translation: “he will trim from it and set it aside” +4:8 rd3l rc://*/ta/man/translate/figs-idiom יָרִ֣ים מִמֶּ֑⁠נּוּ 1 The expression **he will lift up from it** is an idiom that means to carefully remove and set aside. If it would be helpful in your language, consider using a verb that expresses the meaning plainly. Alternate translation: “he shall trim from it and set it aside” 4:8 c7cy אֶת־הַ⁠חֵ֨לֶב֙ הַֽ⁠מְכַסֶּ֣ה עַל־הַ⁠קֶּ֔רֶב 1 See how you translated the similar expression in [3:3](../03/03.md). 4:8 vd6f וְ⁠אֵת֙ כָּל־הַ⁠חֵ֔לֶב אֲשֶׁ֖ר עַל־הַ⁠קֶּֽרֶב׃ 1 See how you translated this expression in [3:3](../03/03.md). 4:9 r448 וְ⁠אֶת־הַ⁠חֵ֨לֶב֙ אֲשֶׁ֣ר עֲלֵי⁠הֶ֔ן אֲשֶׁ֖ר עַל־הַ⁠כְּסָלִ֑ים וְ⁠אֶת־הַ⁠יֹּתֶ֨רֶת֙ עַל־הַ⁠כָּבֵ֔ד 1 See how you translated these terms in [3:4](../03/04.md). -4:9 li4m rc://*/ta/man/translate/writing-pronouns יְסִירֶֽ⁠נָּה׃ 1 As in [3:4](../03/04.md), [3:10](../03/10.md), and [3:15](../03/15.md), the one who removes the fat from the sacrificial animal is the worshipper, not the priest. However, because here the anointed priest is both the one offering the sacrifice and the one performing the sacrificial rite, the word **he** refers to the priest. If it would be helpful in your language, consider making this explicit. Alternate translation: “the anointed priest should remove it” +4:9 li4m rc://*/ta/man/translate/writing-pronouns יְסִירֶֽ⁠נָּה׃ 1 As in [3:4](../03/04.md), [3:10](../03/10.md), and [3:15](../03/15.md), the one who removes the fat from the sacrificial animal is the worshiper, not the priest. However, because here the anointed priest is both the one offering the sacrifice and the one performing the sacrificial rite, the word **he** refers to the priest. If it would be helpful in your language, consider making this explicit. Alternate translation: “the anointed priest should remove it” 4:10 dy4e rc://*/ta/man/translate/writing-pronouns כַּ⁠אֲשֶׁ֣ר יוּרַ֔ם מִ⁠שּׁ֖וֹר זֶ֣בַח הַ⁠שְּׁלָמִ֑ים 1 Here, **it** refers to all the fat that was described in the instructions about peace offerings in [3:3–4](../03/03.md). If it would be helpful, consider making this explicit. Alternate translation: “just as the fat is removed from the ox of the sacrifice of the peace offering” -4:10 xvzf rc://*/ta/man/translate/translate-tense כַּ⁠אֲשֶׁ֣ר יוּרַ֔ם מִ⁠שּׁ֖וֹר זֶ֣בַח הַ⁠שְּׁלָמִ֑ים 1 Here, the author of Leviticus does not use the present tense to describe contemporaneous or ongoing action, as if he is here referring to a specific instance where an individual is preparing a peace offering. Rather, the present tense is being used both to describe action that was previously described in the book of Leviticus and to depict a hypothetical situation. If it would be helpful in your language, consider choosing language that make it plain that the author is not referring to specific past action. Alternate translation: “in the same manner as it would be removed from the ox of the purification offering” -4:10 cded rc://*/ta/man/translate/figs-activepassive כַּ⁠אֲשֶׁ֣ר יוּרַ֔ם 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “just as the individual removed the fat” or, if you used the second-person in chapter 3, “just as you removed the fat” +4:10 xvzf rc://*/ta/man/translate/translate-tense כַּ⁠אֲשֶׁ֣ר יוּרַ֔ם מִ⁠שּׁ֖וֹר זֶ֣בַח הַ⁠שְּׁלָמִ֑ים 1 Here the author of Leviticus does not use the present tense to describe contemporaneous or ongoing action, as if he is here referring to a specific instance where an individual is preparing a peace offering. Rather, the present tense is being used both to describe action that was previously described in the book of Leviticus and to depict a hypothetical situation. If it would be helpful in your language, consider choosing language that makes it plain that the author is not referring to a specific past action. Alternate translation: “in the same manner as it would be removed from the ox of the purification offering” +4:10 cded rc://*/ta/man/translate/figs-activepassive כַּ⁠אֲשֶׁ֣ר יוּרַ֔ם 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “just as the individual removed the fat” or, if you used the second-person form in chapter 3, “just as you removed the fat” 4:10 peg9 rc://*/ta/man/translate/writing-pronouns וְ⁠הִקְטִירָ⁠ם֙ הַ⁠כֹּהֵ֔ן 1 Here, **them** refers to all the pieces of fat and the internal organs described in [4:8–9](../04/08.md). If it would be helpful, consider making this explicit. Alternate translation: “And the priest should cause all the fat pieces and the internal organs to become smoke” 4:10 ub9m rc://*/ta/man/translate/translate-symaction וְ⁠הִקְטִירָ⁠ם֙ הַ⁠כֹּהֵ֔ן 1 See how you translated the similar expression in [1:9](../01/09.md). Alternate translation: “And the priest should burn them on the altar and cause them to become smoke and ascend toward God in heaven” 4:11 fr9j וְ⁠אֶת־ ע֤וֹר הַ⁠פָּר֙ וְ⁠אֶת־ כָּל־ בְּשָׂר֔⁠וֹ עַל־ רֹאשׁ֖⁠וֹ וְ⁠עַל־ כְּרָעָ֑י⁠ו וְ⁠קִרְבּ֖⁠וֹ וּ⁠פִרְשֽׁ⁠וֹ 1 This list of animal parts tells the reader what is meant by the expression **all of the bull** in [4:12](../04/12.md). If this would be unclear, consider using a phrase to indicate that this list introduces the subject of the verse, which will be restated in [4:12](../04/12.md). Alternate translation: “As for the skin of the bull and all its flesh, with its head and with its legs and its innards and its dung” @@ -234,63 +234,63 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 4:12 hgo6 אֶל־שֶׁ֣פֶךְ הַ⁠דֶּ֔שֶׁן & עַל־שֶׁ֥פֶךְ הַ⁠דֶּ֖שֶׁן 1 The **pouring out place of the fatty ashes** is equivalent to the “place of the fatty ashes” referenced in [1:16](../01/16.md). See how you translated the similar phrase there. 4:12 q856 rc://*/ta/man/translate/figs-activepassive יִשָּׂרֵֽף 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “someone should burn it” 4:13 mv5c rc://*/ta/man/translate/figs-activepassive וְ⁠נֶעְלַ֣ם דָּבָ֔ר מֵ⁠עֵינֵ֖י הַ⁠קָּהָ֑ל 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “and the assembly does not realize that they have sinned” -4:13 y4sp rc://*/ta/man/translate/figs-activepassive וְ֠⁠עָשׂוּ אַחַ֨ת מִ⁠כָּל־מִצְוֺ֧ת יְהוָ֛ה אֲשֶׁ֥ר לֹא־תֵעָשֶׂ֖ינָה 1 See how you translated the similar expression in [4:2](../04/02.md). +4:13 y4sp rc://*/ta/man/translate/figs-explicit וְ֠⁠עָשׂוּ אַחַ֨ת מִ⁠כָּל־מִצְוֺ֧ת יְהוָ֛ה אֲשֶׁ֥ר לֹא־תֵעָשֶׂ֖ינָה 1 See how you translated the similar expression in [4:2](../04/02.md). 4:14 vn62 rc://*/ta/man/translate/figs-activepassive וְ⁠נֽוֹדְעָה֙ הַֽ⁠חַטָּ֔את אֲשֶׁ֥ר חָטְא֖וּ עָלֶ֑י⁠הָ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “and then they realize the sin that they sinned concerning it” -4:14 ljz4 הַֽ⁠חַטָּ֔את אֲשֶׁ֥ר חָטְא֖וּ 1 See how you translated the similar expression in [4:3](../04/03.md). +4:14 ljz4 rc://*/ta/man/translate/writing-poetry הַֽ⁠חַטָּ֔את אֲשֶׁ֥ר חָטְא֖וּ 1 See how you translated the similar expression in [4:3](../04/03.md). 4:14 m8a5 עָלֶ֑י⁠הָ 1 Alternate translation: “against it” 4:14 vtgc rc://*/ta/man/translate/writing-pronouns עָלֶ֑י⁠הָ 1 Here, **it** refers to the commands of Yahweh mentioned in [4:13](../04/13.md). If it would be helpful, consider making this explicit. Alternate translation: “with regards to the commands of Yahweh” 4:14 jiw5 פַּ֤ר בֶּן־בָּקָר֙ 1 See how you translated the similar expression in [4:3](../04/03.md). -4:14 lv4s לִ⁠פְנֵ֖י אֹ֥הֶל מוֹעֵֽד׃ 1 See how you translated the similar expression in [3:7](../03/07.md). +4:14 lv4s rc://*/ta/man/translate/figs-idiom לִ⁠פְנֵ֖י אֹ֥הֶל מוֹעֵֽד׃ 1 See how you translated the similar expression in [3:8](../03/08.md). 4:15 fjs3 rc://*/ta/man/translate/translate-symaction וְ֠⁠סָמְכוּ זִקְנֵ֨י הָ⁠עֵדָ֧ה אֶת־יְדֵי⁠הֶ֛ם עַל־רֹ֥אשׁ הַ⁠פָּ֖ר 1 See how you translated this symbolic action in [1:4](../01/04.md). -4:15 ukae לִ⁠פְנֵ֣י יְהוָ֑ה & לִ⁠פְנֵ֥י יְהוָֽה 1 See how you translated the similar expression in [1:5](../01/05.md). Alternate translation: “in the presence of Yahweh ... in the presence of Yahweh” or “in the sacred precincts of the tent of meeting where Yahweh is ... in the sacred precincts of the tent of meeting where Yahweh is” -4:15 kvnu rc://*/ta/man/translate/writing-pronouns וְ⁠שָׁחַ֥ט אֶת־הַ⁠פָּ֖ר 1 Here, **he** refers not to the priest, but to an individual member of the **elders of the congregation** mentioned in this verse. If this would be unclear in your language, consider making the subject plain. Alternate translation: “And one of the elders of the congregation will slaughter the bull” +4:15 ukae rc://*/ta/man/translate/figs-metaphor לִ⁠פְנֵ֣י יְהוָ֑ה & לִ⁠פְנֵ֥י יְהוָֽה 1 See how you translated the similar expression in [1:5](../01/05.md). Alternate translation: “in the presence of Yahweh ... in the presence of Yahweh” or “in the sacred precincts of the tent of meeting where Yahweh is ... in the sacred precincts of the tent of meeting where Yahweh is” +4:15 kvnu rc://*/ta/man/translate/writing-pronouns וְ⁠שָׁחַ֥ט אֶת־הַ⁠פָּ֖ר 1 Here, **he** refers not to the priest but to an individual member of the **elders of the congregation** mentioned in this verse. If this would be unclear in your language, consider making the subject plain. Alternate translation: “And one of the elders of the congregation shall slaughter the bull” 4:16 l1qd rc://*/ta/man/translate/figs-explicit וְ⁠הֵבִ֛יא הַ⁠כֹּהֵ֥ן הַ⁠מָּשִׁ֖יחַ מִ⁠דַּ֣ם 1 As in [1:5](../01/05.md), it is implied that the **priest** caught **the blood** in a bowl as the blood drained from the bull. See how you conveyed this implied information in that verse. -4:17 caw8 וְ⁠טָבַ֧ל הַ⁠כֹּהֵ֛ן אֶצְבָּע֖⁠וֹ מִן־הַ⁠דָּ֑ם 1 Alternate translation: “And the priest will dip his finger in some of the blood” -4:17 zoh0 וְ⁠הִזָּ֞ה שֶׁ֤בַע פְּעָמִים֙ לִ⁠פְנֵ֣י יְהוָ֔ה אֵ֖ת פְּנֵ֥י הַ⁠פָּרֹֽכֶת 1 See how you translated these expressions in [4:6](../04/06.md). -4:18 tsse יִתֵּ֣ן & יִשְׁפֹּךְ֙ 1 Here, and in the verses [4:18–20](../04/18.md), the word **he** refers to the priest. If it would be helpful in your language, consider making this explicit. Alternate translation: “the priest should put … the priest should pour out” -4:18 xn3f קַרְנֹ֣ת הַ⁠מִּזְבֵּ֗חַ 1 See how you translated this expression in [4:7](../04/07.md). +4:17 caw8 וְ⁠טָבַ֧ל הַ⁠כֹּהֵ֛ן אֶצְבָּע֖⁠וֹ מִן־הַ⁠דָּ֑ם 1 Alternate translation: “And the priest shall dip his finger in some of the blood” +4:17 zoh0 rc://*/ta/man/translate/translate-symaction וְ⁠הִזָּ֞ה שֶׁ֤בַע פְּעָמִים֙ לִ⁠פְנֵ֣י יְהוָ֔ה אֵ֖ת פְּנֵ֥י הַ⁠פָּרֹֽכֶת 1 See how you translated these expressions in [4:6](../04/06.md). +4:18 tsse rc://*/ta/man/translate/writing-pronouns יִתֵּ֣ן & יִשְׁפֹּךְ֙ 1 Here, and in the verses [4:18–20](../04/18.md), the word **he** refers to the priest. If it would be helpful in your language, consider making this explicit. Alternate translation: “the priest should put … the priest should pour out” +4:18 xn3f rc://*/ta/man/translate/translate-unknown קַרְנֹ֣ת הַ⁠מִּזְבֵּ֗חַ 1 See how you translated this expression in [4:7](../04/07.md). 4:18 c8oi rc://*/ta/man/translate/figs-explicit הַ⁠מִּזְבֵּ֗חַ אֲשֶׁר֙ לִ⁠פְנֵ֣י יְהוָ֔ה אֲשֶׁ֖ר בְּ⁠אֹ֣הֶל מוֹעֵ֑ד 1 The **altar that is to the face of Yahweh, which is in the tent of meeting** is identical to the “altar of incense of the spices” referenced in [4:7](../04/07.md). See how you translated these expressions there. 4:18 ni6l וְ⁠אֵ֣ת כָּל־הַ⁠דָּ֗ם 1 Alternate translation: “And the remaining blood of the bull” 4:19 wo2s rc://*/ta/man/translate/figs-explicit וְ⁠אֵ֥ת כָּל־חֶלְבּ֖⁠וֹ 1 The expression **all of its fat** refers to the portions of the bull’s fat and internal organs as described in [4:8–9](../04/08.md). If it would be helpful in your language, consider making this explicit. Alternate translation: “and all of the bull’s fat, including the fat covering over the innards, all the fat that is on the innards, the two kidneys, the fat that is on them that is near the loins, and the lobe on the liver” -4:19 t3pe יָרִ֣ים מִמֶּ֑⁠נּוּ 1 See how you translated the similar expression in [4:8](../04/08.md). -4:19 shyt rc://*/ta/man/translate/writing-pronouns יָרִ֣ים מִמֶּ֑⁠נּוּ 1 Although it is ambiguous, unlike [4:8](../04/08.md), here **he** likely refers to the individual member of “the elders of the congregation” who slaughtered the bull in [4:15](../04/15.md) and not to the priest. If it would be helpful in your language, consider making this explicit. Alternate translation: “the elder of the congregation who slaughtered the animal should lift up from it” +4:19 t3pe rc://*/ta/man/translate/figs-idiom יָרִ֣ים מִמֶּ֑⁠נּוּ 1 See how you translated the similar expression in [4:8](../04/08.md). +4:19 shyt rc://*/ta/man/translate/writing-pronouns יָרִ֣ים מִמֶּ֑⁠נּוּ 1 Although it is ambiguous, unlike [4:8](../04/08.md), here **he** likely refers to the individual member of the elders of the congregation who slaughtered the bull in [4:15](../04/15.md) and not to the priest. If it would be helpful in your language, consider making this explicit. Alternate translation: “the elder of the congregation who slaughtered the animal should lift up from it” 4:19 bbhn וְ⁠הִקְטִ֖יר הַ⁠מִּזְבֵּֽחָ⁠ה 1 See how you translated the similar expression in [1:9](../01/09.md). 4:20 tsy2 rc://*/ta/man/translate/writing-parallelism וְ⁠עָשָׂ֣ה לַ⁠פָּ֔ר כַּ⁠אֲשֶׁ֤ר עָשָׂה֙ לְ⁠פַ֣ר הַֽ⁠חַטָּ֔את כֵּ֖ן יַעֲשֶׂה־לּ֑⁠וֹ 1 These two phrases mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. If your language can repeat phrases for emphasis, it would be appropriate to use that construction here in your translation. If not, consider combining the phrases. Alternate translation: “And he should do for the bull just as he did for the bull of the purification offering” 4:20 k2wc וְ⁠עָשָׂ֣ה לַ⁠פָּ֔ר & עָשָׂה֙ לְ⁠פַ֣ר & כֵּ֖ן יַעֲשֶׂה־לּ֑⁠וֹ 1 Alternate translation: “And he should prepare the bull ... he prepared the bull ... thus he should prepare it” -4:20 gdgl rc://*/ta/man/translate/writing-pronouns וְ⁠עָשָׂ֣ה לַ⁠פָּ֔ר & כֵּ֖ן יַעֲשֶׂה־לּ֑⁠וֹ 1 As in [4:19](../04/19.md), here **he** refers to the worshipper, likely the individual member of “the elders of the congregation” who slaughtered the bull in [4:15](../04/15.md). If it would be helpful in your language, consider making this explicit. Alternate translation: “And the elder who slaughtered the bull and removed its fat should do for the bull … thus the elder who slaughtered the bull and removed its fat should do with it” +4:20 gdgl rc://*/ta/man/translate/writing-pronouns וְ⁠עָשָׂ֣ה לַ⁠פָּ֔ר & כֵּ֖ן יַעֲשֶׂה־לּ֑⁠וֹ 1 As in [4:19](../04/19.md), here **he** refers to the worshiper, likely the individual member of “the elders of the congregation” who slaughtered the bull in [4:15](../04/15.md). If it would be helpful in your language, consider making this explicit. Alternate translation: “And the elder who slaughtered the bull and removed its fat should do for the bull … thus the elder who slaughtered the bull and removed its fat should do with it” 4:20 kird rc://*/ta/man/translate/writing-pronouns כַּ⁠אֲשֶׁ֤ר עָשָׂה֙ לְ⁠פַ֣ר הַֽ⁠חַטָּ֔את 1 Because it was the anointed priest who prepared the **bull of the purification offering** as described in [4:3–12](../04/03.md), in this case, the word **he** refers to the anointed priest, not to the individual member of “the elders of the congregation” who is the subject of the other verbs in this verse. If it would be helpful in your language, consider making the subject explicit here. Alternate translation: “just as the anointed priest did with the bull of the purification offering that he offered because of his own unintentional sin” -4:20 s2f3 rc://*/ta/man/translate/translate-tense כַּ⁠אֲשֶׁ֤ר עָשָׂה֙ לְ⁠פַ֣ר הַֽ⁠חַטָּ֔את 1 Here, the author of Leviticus does not use the past tense to describe previous action, as if he is here referring to a specific past instance where the individual prepared a peace offering. Rather, the past tense is being used both to describe action that was previously described in the book of Leviticus and to depict a hypothetical situation. If it would be helpful in your language, consider choosing language that make it plain that the author is not referring to specific past action. Alternate translation: “just as one might do with the bull of the purification offering” -4:20 t3ph rc://*/ta/man/translate/figs-abstractnouns וְ⁠כִפֶּ֧ר עֲלֵ⁠הֶ֛ם הַ⁠כֹּהֵ֖ן 1 The word translated **atonement** may have originally indicated either the “covering” or the “wiping away” of sin. Either way, by the time of Leviticus it indicated that the sacrifice would be accepted in order to restore the relationship between the worshiper and Yahweh that had been damaged or defiled by sin. Consider using a word or phrase that coveys this idea effectively in your language. See how you translated the similar expression in [1:4](../01/04.md). Alternative translation: “And the priest will restore them” -4:20 q33o rc://*/ta/man/translate/writing-pronouns וְ⁠נִסְלַ֥ח לָ⁠הֶֽם׃ 1 Here, **it** refers to the unintentional sin that the community committed that introduced the impurity of sin, which, in turn, required the purification provided by the purification sacrifice. If it would be clearer in your language, consider making this explicit. Alternate translation: “And the unintentional sin of the community will be forgiven for them” +4:20 s2f3 rc://*/ta/man/translate/translate-tense כַּ⁠אֲשֶׁ֤ר עָשָׂה֙ לְ⁠פַ֣ר הַֽ⁠חַטָּ֔את 1 Here the author of Leviticus does not use the past tense to describe previous action, as if he is here referring to a specific past instance where the individual prepared a peace offering. Rather, the past tense is being used both to describe action that was previously described in the book of Leviticus and to depict a hypothetical situation. If it would be helpful in your language, consider choosing language that makes it plain that the author is not referring to a specific past action. Alternate translation: “just as one might do with the bull of the purification offering” +4:20 t3ph rc://*/ta/man/translate/figs-abstractnouns וְ⁠כִפֶּ֧ר עֲלֵ⁠הֶ֛ם הַ⁠כֹּהֵ֖ן 1 The word translated **atonement** may have originally indicated either the “covering” or the “wiping away” of sin. Either way, by the time of Leviticus it indicated that the sacrifice would be accepted in order to restore the relationship between the worshiper and Yahweh that had been damaged or defiled by sin. Consider using a word or phrase that conveys this idea effectively in your language. See how you translated the similar expression in [1:4](../01/04.md). Alternative translation: “And the priest shall restore them” +4:20 q33o rc://*/ta/man/translate/writing-pronouns וְ⁠נִסְלַ֥ח לָ⁠הֶֽם׃ 1 Here, **it** refers to the unintentional sin that the community committed that introduced the impurity of sin, which, in turn, required the purification provided by the purification sacrifice. If it would be clearer in your language, consider making this explicit. Alternate translation: “and the unintentional sin of the community will be forgiven for them” 4:20 jd5j rc://*/ta/man/translate/figs-activepassive וְ⁠נִסְלַ֥ח לָ⁠הֶֽם 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “and Yahweh will forgive the community for their sins” -4:21 vvgk rc://*/ta/man/translate/writing-pronouns וְ⁠הוֹצִ֣יא אֶת־הַ⁠פָּ֗ר 1 As in [4:12](../04/12.md), the word **he** cannot refer to the priest making the sacrifice, because this action would cause the priest to become impure. Rather, it refers to another, unspecified Israelite. If it would be helpful in your language, consider using a generic word for a person, as the UST models. Alternate translation: “And someone else should bring out the bull” +4:21 vvgk rc://*/ta/man/translate/writing-pronouns וְ⁠הוֹצִ֣יא אֶת־הַ⁠פָּ֗ר 1 As in [4:12](../04/12.md), the word **he** cannot refer to the priest making the sacrifice, because this action would cause the priest to become impure. Rather, it refers to another, unspecified Israelite. If it would be helpful in your language, consider using a generic word for a person, as the UST models. Alternate translation: “And someone else shall bring out the bull” 4:21 bves rc://*/ta/man/translate/figs-explicit אֶת־הַ⁠פָּ֗ר 1 Because [4:20](../04/20.md), instructs the community to prepare the bull in the same manner that the high priest prepared the bull for his purification offering (in [4:8–10](../04/08.md)), here **the bull** refers to the pieces of the bull that are not burned on the altar, as listed in [4:11](../04/11.md). If it would be helpful, consider making this explicit. Alternate translation: “the skin of the bull and all its flesh, with its head and with its legs and its innards and its dung” 4:21 zg6w rc://*/ta/man/translate/figs-explicit אֵ֖ת הַ⁠פָּ֣ר הָ⁠רִאשׁ֑וֹן 1 The phrase **the first bull** refers to the bull offered and prepared by the anointed priest, as described in [4:3–12](../04/12.md). If it would be helpful in your language, consider making this explicit. Alternate translation: “the bull that the high priest offered for his purification offering” 4:22 xg1v rc://*/ta/man/translate/figs-activepassive וְ⁠עָשָׂ֡ה אַחַ֣ת מִ⁠כָּל־מִצְוֺת֩ יְהוָ֨ה אֱלֹהָ֜י⁠ו אֲשֶׁ֧ר לֹא־תֵעָשֶׂ֛ינָה בִּ⁠שְׁגָגָ֖ה 1 See how you translated the similar expression in [4:2](../04/02.md) and [4:13](../04/13.md). -4:23 jwgw rc://*/ta/man/translate/writing-poetry חַטָּאת֔⁠וֹ אֲשֶׁ֥ר חָטָ֖א בָּ֑⁠הּ 1 The expression **his sin that he has sinned in it** uses repetition for emphasis. If your language can use repetition for emphasis in this manner, consider using a similar expression here. If not, then consider using a generic expression. Alternate translation: “the sin that he committed” -4:23 g4fd rc://*/ta/man/translate/figs-activepassive אֽוֹ־הוֹדַ֤ע אֵלָי⁠ו֙ חַטָּאת֔⁠וֹ אֲשֶׁ֥ר חָטָ֖א בָּ֑⁠הּ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “or he becomes aware of the sin that he has sinned in it” +4:23 jwgw rc://*/ta/man/translate/writing-poetry חַטָּאת֔⁠וֹ אֲשֶׁ֥ר חָטָ֖א בָּ֑⁠הּ 1 The expression **his sin that he has sinned with it** uses repetition for emphasis. If your language can use repetition for emphasis in this manner, consider using a similar expression here. If not, then consider using a generic expression. Alternate translation: “the sin that he committed” +4:23 g4fd rc://*/ta/man/translate/figs-activepassive אֽוֹ־הוֹדַ֤ע אֵלָי⁠ו֙ חַטָּאת֔⁠וֹ אֲשֶׁ֥ר חָטָ֖א בָּ֑⁠הּ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “or he becomes aware of the sin that he has sinned with it” 4:23 r7o2 rc://*/ta/man/translate/figs-possession שְׂעִ֥יר עִזִּ֖ים 1 The expression **a buck of the goats** refers to a male goat that belongs to the class of animals also called goats. If your language possesses a specific term for a male goat, consider using it here, or use a generic expression. Alternate translation: “a male goat” -4:23 lvq3 תָּמִֽים׃ 1 See how you translated this term in [1:3](../01/03.md). -4:24 q1kq rc://*/ta/man/translate/writing-pronouns וְ⁠סָמַ֤ךְ & וְ⁠שָׁחַ֣ט 1 The word **he** here refers to the “leader” whose unintentional sin requires a purification offering (see [4:22](../04/22.md)). If it would be helpful in your language, consider making this explicit. Alternate translation: “And the leader should lay…and the leader should slaughter” +4:23 lvq3 rc://*/ta/man/translate/figs-explicit תָּמִֽים׃ 1 See how you translated this term in [1:3](../01/03.md). +4:24 q1kq rc://*/ta/man/translate/writing-pronouns וְ⁠סָמַ֤ךְ & וְ⁠שָׁחַ֣ט 1 The word **he** here refers to the “leader” whose unintentional sin requires a purification offering (see [4:22](../04/22.md)). If it would be helpful in your language, consider making this explicit. Alternate translation: “And the leader shall lay … and the leader shall slaughter” 4:24 aby2 rc://*/ta/man/translate/translate-symaction וְ⁠סָמַ֤ךְ יָד⁠וֹ֙ עַל־רֹ֣אשׁ הַ⁠שָּׂעִ֔יר 1 See how you translated this symbolic action in [1:4](../01/04.md). 4:24 z9vz rc://*/ta/man/translate/writing-pronouns בִּ⁠מְק֛וֹם אֲשֶׁר־יִשְׁחַ֥ט אֶת־הָ⁠עֹלָ֖ה 1 Here, **he** does not refer specifically to the leader whose purification offering the current section discusses, but refers generally to any person who offers a burnt offering. If it would be helpful in your language, consider using a generic word for a person to make this explicit. Alternate translation: “in the place where someone might slaughter the burnt offering” -4:24 zee3 לִ⁠פְנֵ֣י יְהוָ֑ה 1 See how you translated this expression in [1:5](../01/05.md). +4:24 zee3 rc://*/ta/man/translate/figs-metaphor לִ⁠פְנֵ֣י יְהוָ֑ה 1 See how you translated this expression in [1:5](../01/05.md). 4:25 wnl3 rc://*/ta/man/translate/figs-explicit וְ⁠לָקַ֨ח הַ⁠כֹּהֵ֜ן מִ⁠דַּ֤ם 1 As before, it is implied that **the priest** will catch **the blood** in a bowl as the blood drains from the goat. See how you translated this expression in [1:5](../01/05.md). 4:25 hd5k קַרְנֹ֖ת מִזְבַּ֣ח 1 While noting that here the priest drips **the blood** on the horns of the altar of the burnt offering rather than on the horns of the altar of fragrant incense, see how you translated these expressions in [4:7](../04/07.md) and [4:18](../04/18.md). 4:25 chb1 rc://*/ta/man/translate/figs-explicit וְ⁠אֶת־דָּמ֣⁠וֹ 1 As in [4:7](../04/07.md), the phrase **its blood** refers to the blood that remains after applying some of the blood to the horns of the altar. If it would be helpful in your language, consider making this explicit. Alternate translation: “And the remaining blood of the goat” -4:26 sgvn rc://*/ta/man/translate/writing-pronouns וְ⁠אֶת־כָּל־חֶלְבּ⁠וֹ֙ 1 The phrase **all of its fat** refers to the fat portions of the goat described in the instructions for peace offerings in [3:14–15](../03/14.md). If it would be helpful in your language, consider making this explicit. Alternate translation: “And all of the goat’s fat, including the fat covering the innards, all the fat that is on the innards, the two kidneys, the fat that is on them that is by the loins, and the lobe on the liver” +4:26 sgvn rc://*/ta/man/translate/figs-explicit וְ⁠אֶת־כָּל־חֶלְבּ⁠וֹ֙ 1 The phrase **all of its fat** refers to the fat portions of the goat described in the instructions for peace offerings in [3:14–15](../03/14.md). If it would be helpful in your language, consider making this explicit. Alternate translation: “And all of the goat’s fat, including the fat covering the innards, all the fat that is on the innards, the two kidneys, the fat that is on them that is by the loins, and the lobe on the liver” 4:26 el4n יַקְטִ֣יר הַ⁠מִּזְבֵּ֔חָ⁠ה 1 See how you translated this similar expression in [1:9](../01/09.md). 4:26 vunv rc://*/ta/man/translate/figs-ellipsis כְּ⁠חֵ֖לֶב זֶ֣בַח הַ⁠שְּׁלָמִ֑ים 1 The expression **like the fat of the sacrifice of the peace offerings** leaves out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “in the same manner that the priest would cause the fat of the sacrifice of the peace offerings to become smoke on the altar” -4:26 h9gk וְ⁠כִפֶּ֨ר עָלָ֧י⁠ו הַ⁠כֹּהֵ֛ן מֵ⁠חַטָּאת֖⁠וֹ 1 See how you translated the similar expression in [4:20](../04/20.md). See how you handled the term **atonement** in [1:4](../01/04.md). +4:26 h9gk rc://*/ta/man/translate/figs-abstractnouns וְ⁠כִפֶּ֨ר עָלָ֧י⁠ו הַ⁠כֹּהֵ֛ן מֵ⁠חַטָּאת֖⁠וֹ 1 See how you translated the similar expression in [4:20](../04/20.md). See how you handled the term **atonement** in [1:4](../01/04.md). 4:26 f786 rc://*/ta/man/translate/writing-pronouns וְ⁠נִסְלַ֥ח לֽ⁠וֹ 1 Here, **it** refers to the unintentional sin that the leader committed that introduced the impurity of sin, which, in turn, required the purification provided by the purification sacrifice. If it would be clearer in your language, consider making this explicit. Alternate translation: “and the leader’s unintentional sin will be forgiven for them” 4:26 zhk2 rc://*/ta/man/translate/figs-activepassive וְ⁠נִסְלַ֥ח לֽ⁠וֹ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “and Yahweh will forgive the ruler for his unintentional sin” -4:27 phzq rc://*/ta/man/translate/figs-gendernotations וְ⁠אִם־נֶ֧פֶשׁ אַחַ֛ת 1 As in [4:2](../04/02.md), the words translated **person** is feminine, but it has a generic sense that refers to any person who approaches the tent to make a sacrifice. If you language has a generic word for an individual that is grammatically feminine, consider using it here, or use a generic noun. Alternate translation: “And if any person” or “And if an individual” +4:27 phzq rc://*/ta/man/translate/figs-gendernotations וְ⁠אִם־נֶ֧פֶשׁ אַחַ֛ת 1 As in [4:2](../04/02.md), the words translated **person** is feminine, but it has a generic sense that refers to any person who approaches the tent to make a sacrifice. If your language has a generic word for an individual that is grammatically feminine, consider using it here, or use a generic noun. Alternate translation: “And if any person” or “And if an individual” 4:27 kv6h rc://*/ta/man/translate/figs-explicit מֵ⁠עַ֣ם הָ⁠אָ֑רֶץ 1 The expression **the people of the land** refers to individuals who live (or will live in the future) in the land of Israel, excluding the king, the high priest, and the leader previously referenced in this chapter. If this would be unclear in your context, consider using a general expression. Alternate translation: “from the common people who live in the land of Israel” 4:27 ppx5 rc://*/ta/man/translate/figs-activepassive בַּ֠⁠עֲשֹׂתָ⁠הּ אַחַ֨ת מִ⁠מִּצְוֺ֧ת יְהוָ֛ה אֲשֶׁ֥ר לֹא־תֵעָשֶׂ֖ינָה 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “by doing one thing that Yahweh commanded the people not to do” -4:28 barn חַטָּאת֖⁠וֹ אֲשֶׁ֣ר חָטָ֑א & עַל־חַטָּאת֖⁠וֹ אֲשֶׁ֥ר חָטָֽא׃ 1 Here, words are being repeated for emphasis. See how you translated the similar phrase in [4:23](../04/23.md). +4:28 barn rc://*/ta/man/translate/writing-poetry חַטָּאת֖⁠וֹ אֲשֶׁ֣ר חָטָ֑א & עַל־חַטָּאת֖⁠וֹ אֲשֶׁ֥ר חָטָֽא׃ 1 Here, words are being repeated for emphasis. See how you translated the similar phrase in [4:23](../04/23.md). 4:28 al2q rc://*/ta/man/translate/figs-activepassive הוֹדַ֣ע אֵלָ֔י⁠ו חַטָּאת֖⁠וֹ אֲשֶׁ֣ר חָטָ֑א 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “he becomes aware of the sin that he has sinned” 4:28 mgqk rc://*/ta/man/translate/figs-possession שְׂעִירַ֤ת עִזִּים֙ 1 The expression **a doe of the goats** refers to a female goat that belongs to the class of animals also called goats. If your language possesses a specific term for a female goat, consider using it here, or use a generic expression. Alternate translation: “a female goat” or “a she-goat” -4:28 b3et תְּמִימָ֣ה 1 See how you translated this term in [1:3](../01/03.md). +4:28 b3et rc://*/ta/man/translate/figs-explicit תְּמִימָ֣ה 1 See how you translated this term in [1:3](../01/03.md). 4:29 rup1 rc://*/ta/man/translate/translate-symaction וְ⁠סָמַךְ֙ אֶת־ יָד֔⁠וֹ עַ֖ל רֹ֣אשׁ 1 See how you translated this symbolic action in [1:4](../01/04.md). 4:29 hqed rc://*/ta/man/translate/figs-explicit בִּ⁠מְק֖וֹם הָ⁠עֹלָֽה 1 The **place of the burnt offering** is identical to “the place where he slaughters the burnt offering to the face of Yahweh” in [4:24](../04/24.md). If this is unclear in your language, consider making this explicit. Alternate translation: “in the same place where people slaughter the animals for the burnt offering” 4:30 su7w rc://*/ta/man/translate/figs-explicit וְ⁠לָקַ֨ח הַ⁠כֹּהֵ֤ן מִ⁠דָּמָ⁠הּ֙ בְּ⁠אֶצְבָּע֔⁠וֹ 1 As before, it is implied that **the priest** will catch **the blood** in a bowl as the blood drains from the goat. See how you translated this expression in [1:5](../01/05.md). @@ -300,14 +300,14 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 4:31 m5yu rc://*/ta/man/translate/figs-explicit וְ⁠אֶת־כָּל־חֶלְבָּ֣⁠הּ 1 As in [4:26](../04/26.md), the phrase **all of its fat** refers to the fat portions of the goat described in the instructions for peace offerings in [3:14–15](../03/14.md). If it would be helpful in your language, consider making this explicit. Alternate translation: “And all of the goat’s fat, including the fat covering the innards, all the fat that is on the innards, the two kidneys, the fat that is on them that is by the loins, and the lobe on the liver” 4:31 hmu3 rc://*/ta/man/translate/writing-pronouns יָסִ֗יר 1 As in [4:20](../04/20.md), here, **he** refers to the individual offering the sacrifice, not to the priest. If this would be unclear in your language, consider making the subject explicit. Alternate translation: “the person offering the purification offering should remove” 4:31 x3cz rc://*/ta/man/translate/figs-activepassive כַּ⁠אֲשֶׁ֨ר הוּסַ֣ר חֵלֶב֮ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “just as a person would remove the fat” -4:31 lo98 rc://*/ta/man/translate/translate-tense כַּ⁠אֲשֶׁ֨ר הוּסַ֣ר חֵלֶב֮ מֵ⁠עַ֣ל זֶ֣בַח הַ⁠שְּׁלָמִים֒ 1 As in [4:10](../04/10.md), the author of Leviticus does not use the present tense here to describe contemporaneous or ongoing action, as if he is here referring to a specific instance where an individual is preparing a peace offering. Rather, the present tense is being used both to describe action that was previously described in the book of Leviticus and to depict a hypothetical situation. If it would be helpful in your language, consider choosing language that make it plain that the author is not referring to specific past action. Alternate translation: “in the same manner as the fat would be removed from the sacrifice of the peace offerings” -4:31 y4ug וְ⁠הִקְטִ֤יר הַ⁠כֹּהֵן֙ הַ⁠מִּזְבֵּ֔חָ⁠ה 1 See how you translated the similar expression in [1:9](../01/09.md). +4:31 lo98 rc://*/ta/man/translate/translate-tense כַּ⁠אֲשֶׁ֨ר הוּסַ֣ר חֵלֶב֮ מֵ⁠עַ֣ל זֶ֣בַח הַ⁠שְּׁלָמִים֒ 1 As in [4:10](../04/10.md), the author of Leviticus does not use the present tense here to describe contemporaneous or ongoing action, as if he is here referring to a specific instance where an individual is preparing a peace offering. Rather, the present tense is being used both to describe action that was previously described in the book of Leviticus and to depict a hypothetical situation. If it would be helpful in your language, consider choosing language that makes it plain that the author is not referring to specific past action. Alternate translation: “in the same manner as the fat would be removed from the sacrifice of the peace offerings” +4:31 y4ug rc://*/ta/man/translate/translate-symaction וְ⁠הִקְטִ֤יר הַ⁠כֹּהֵן֙ הַ⁠מִּזְבֵּ֔חָ⁠ה 1 See how you translated the similar expression in [1:9](../01/09.md). 4:31 e8ap לְ⁠רֵ֥יחַ נִיחֹ֖חַ לַ⁠יהוָ֑ה 1 See how you translated the similar expression in [1:9](../01/09.md). -4:31 f423 וְ⁠כִפֶּ֥ר עָלָ֛י⁠ו הַ⁠כֹּהֵ֖ן 1 See how you handled this expression involving an abstract noun in [1:9](../01/09.md) or [4:20](../04/20.md). +4:31 f423 rc://*/ta/man/translate/figs-abstractnouns וְ⁠כִפֶּ֥ר עָלָ֛י⁠ו הַ⁠כֹּהֵ֖ן 1 See how you handled this expression involving an abstract noun in [1:4](../01/04.md) and [4:20](../04/20.md). 4:31 rty9 rc://*/ta/man/translate/figs-activepassive וְ⁠נִסְלַ֥ח לֽ⁠וֹ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “and Yahweh will forgive the inidivual’s sins” 4:32 fcuy rc://*/ta/man/translate/writing-pronouns וְ⁠אִם־כֶּ֛בֶשׂ יָבִ֥יא קָרְבָּנ֖⁠וֹ 1 Here, the words **he** and **his** refer to the individual from the people of the land referred to in [4:27–28](../04/27.md). If it would be unclear in your language that these words refer to the same individual as the previous section, consider making the subject explicit. Alternate translation: “But if that individual brings a lamb as his offering” -4:32 sqnk תְמִימָ֖ה 1 See how you translated this term in [1:3](../01/03.md). -4:33 gp8z וְ⁠סָמַךְ֙ אֶת־יָד֔⁠וֹ עַ֖ל רֹ֣אשׁ הַֽ⁠חַטָּ֑את 1 See how you translated this symbolic action in [1:4](../01/04.md). +4:32 sqnk rc://*/ta/man/translate/figs-explicit תְמִימָ֖ה 1 See how you translated this term in [1:3](../01/03.md). +4:33 gp8z rc://*/ta/man/translate/translate-symaction וְ⁠סָמַךְ֙ אֶת־יָד֔⁠וֹ עַ֖ל רֹ֣אשׁ הַֽ⁠חַטָּ֑את 1 See how you translated this symbolic action in [1:4](../01/04.md). 4:33 n4w5 rc://*/ta/man/translate/writing-pronouns בִּ⁠מְק֕וֹם אֲשֶׁ֥ר יִשְׁחַ֖ט אֶת־הָ⁠עֹלָֽה׃ 1 As in [4:24](../04/24.md), **he** does not refer specifically to the individual whose purification offering the current section discusses, but refers generally to any person who kills an animal in order to offer a burnt offering. If it would be helpful in your language, consider using a generic word for a person to make this explicit. Alternate translation: “in the place where someone would slaughter the burnt offering” 4:34 swdg וְ⁠לָקַ֨ח הַ⁠כֹּהֵ֜ן מִ⁠דַּ֤ם הַֽ⁠חַטָּאת֙ בְּ⁠אֶצְבָּע֔⁠וֹ 1 See how you handled the information implied in the similar expressions in [1:5](../01/05.md). 4:34 l4b7 קַרְנֹ֖ת מִזְבַּ֣ח הָ⁠עֹלָ֑ה 1 See how you handled this expression in [4:25](../04/25.md) and [4:30](../04/30.md). @@ -315,23 +315,23 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 4:34 iq0o rc://*/ta/man/translate/figs-explicit אֶל־יְס֖וֹד הַ⁠מִּזְבֵּֽחַ׃ 1 Although unspecified, it is likely that the **altar** mentioned here is the same **altar of the burnt offering** that is referred to in this verse, which is also the place where **the blood** of the sacrificial animal is poured out in the similar expressions in [4:7](../04/07.md), [4:18](../04/18.md), [4:25](../04/25.md), and [4:30](../04/30.md). If it would be helpful in your language, consider making the identity of the altar explicit, or using an identifying adjective as the UST models. Alternate translation: “toward the base of the altar of the burnt offering” 4:35 pl3r rc://*/ta/man/translate/figs-explicit וְ⁠אֶת־כָּל־חֶלְבָּ֣⁠ה 1 As in [4:26](../04/26.md) and [4:31](../04/31.md), the phrase **all of its fat** refers to the fat portions of the lamb described in the instructions for peace offerings in [3:9–10](../03/09.md). If it would be helpful in your language, consider making this explicit. Alternate translation: “And all of the lamb’s fat, including the entire fatty tail, the fat covering the innards, all the fat that is on the innards, the two kidneys, the fat that is on them that is by the loins, and the lobe on the liver” 4:35 z6xq rc://*/ta/man/translate/writing-pronouns יָסִ֗יר 1 As in [4:31](../04/31.md), here, **he** refers to the individual offering the sacrifice, not to the priest. If this would be unclear in your language, consider making the subject explicit. Alternate translation: “the person offering the purification offering should remove” -4:35 gqlb rc://*/ta/man/translate/translate-tense כַּ⁠אֲשֶׁ֨ר יוּסַ֥ר חֵֽלֶב־הַ⁠כֶּשֶׂב֮ מִ⁠זֶּ֣בַח הַ⁠שְּׁלָמִים֒ 1 As in [4:10](../04/10.md), the author of Leviticus does not use the present tense here to describe contemporaneous or ongoing action, as if he is here referring to a specific instance where an individual is preparing a peace offering. Rather, the present tense is being used both to describe action that was previously described in the book of Leviticus and to depict a hypothetical situation. If it would be helpful in your language, consider choosing language that make it plain that the author is not referring to specific past action. Alternate translation: “in the same manner as the fat of the lamb would be removed from the sacrifice of the peace offerings” +4:35 gqlb rc://*/ta/man/translate/translate-tense כַּ⁠אֲשֶׁ֨ר יוּסַ֥ר חֵֽלֶב־הַ⁠כֶּשֶׂב֮ מִ⁠זֶּ֣בַח הַ⁠שְּׁלָמִים֒ 1 As in [4:10](../04/10.md), the author of Leviticus does not use the present tense here to describe contemporaneous or ongoing action, as if he is here referring to a specific instance where an individual is preparing a peace offering. Rather, the present tense is being used both to describe action that was previously described in the book of Leviticus and to depict a hypothetical situation. If it would be helpful in your language, consider choosing language that makes it plain that the author is not referring to specific past action. Alternate translation: “in the same manner as the fat of the lamb would be removed from the sacrifice of the peace offerings” 4:35 i2gb rc://*/ta/man/translate/figs-activepassive כַּ⁠אֲשֶׁ֨ר יוּסַ֥ר חֵֽלֶב־הַ⁠כֶּשֶׂב֮ מִ⁠זֶּ֣בַח הַ⁠שְּׁלָמִים֒ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “just as a person who offers a lamb as a sacrifice of peace offerings removes the fat of that lamb” 4:35 mpi3 וְ⁠הִקְטִ֨יר הַ⁠כֹּהֵ֤ן אֹתָ⁠ם֙ הַ⁠מִּזְבֵּ֔חָ⁠ה 1 See how you translated the similar expressions in [1:9](../01/09.md). -4:35 t7jx עַ֖ל אִשֵּׁ֣י יְהוָ֑ה 1 See how you translated the similar possessive expressions in [2:3](../02/03.md) and [2:10](../02/10.md). Alternate translation: “on the sacrifices that people offer as gifts to Yahweh” +4:35 t7jx rc://*/ta/man/translate/figs-possession עַ֖ל אִשֵּׁ֣י יְהוָ֑ה 1 See how you translated the similar possessive expressions in [2:3](../02/03.md) and [2:10](../02/10.md). Alternate translation: “on the sacrifices that people offer as gifts to Yahweh” 4:35 sy5y rc://*/ta/man/translate/figs-abstractnouns וְ⁠כִפֶּ֨ר עָלָ֧י⁠ו הַ⁠כֹּהֵ֛ן עַל־ חַטָּאת֥⁠וֹ 1 See how you handled this expression involving an abstract noun in [1:4](../01/04.md). 4:35 m4ms rc://*/ta/man/translate/figs-activepassive וְ⁠נִסְלַ֥ח לֽ⁠וֹ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “and Yahweh will forgive the individual of his sin” -5:intro dfg1 0 # Leviticus 5 General Notes\n\n## Structure and formatting\n\nThis chapter gives instructions about how to offer a specific type of sacrifice.\n\n## Special concepts in this chapter\n\n### Not testifying\n\nIf a person saw a crime, or a wrong being done, they were required to be a witness about what they saw or heard. (See: [[rc://*/tw/dict/bible/kt/testimony]])\n\n### Sacrifices for the poor\n\nThis chapter explains that poor people were allowed to offer less expensive sacrifices if they could not afford more costly sacrifices. -5:1 rx2n rc://*/ta/man/translate/figs-gendernotations וְ⁠נֶ֣פֶשׁ כִּֽי־תֶחֱטָ֗א וְ⁠שָֽׁמְעָה֙ 1 Although the words translated **A person** and **she** are feminine, they have a generic sense that refers to any person who approaches the tent to make a sacrifice. If you language has a generic word for an individual that is grammatically feminine, consider using it here, or use a generic noun. See how you handled the similar phrase in [2:1](../02/01.md) and [4:1](../04/01.md). Alternate translation: “And when any person sins, and he hears” or “And when someone sins, and he hears” -5:1 a833 rc://*/ta/man/translate/figs-idiom ק֣וֹל אָלָ֔ה 1 The **sound of a curse** is an idiom that refers to someone hearing a publicly spoken imprecatory curse against the perpetrator of a crime which has harmed the individual who speaks the curse (see the parallel text in [Proverbs 29:24](prov/29/24.md)). The implication of this verse is that if the individual who hears the curse against the perpetrator of the crime fails to testify against that individual in the context of the court system, then he must **carry his iniquity** (for this phrase, see the next note). Alternate translation: “someone pronouncing a curse against someone who has wronged them” +5:intro dfg1 0 # Leviticus 5 General Notes\n\n## Structure and Formatting\n\nThis chapter gives instructions about how to offer a specific type of sacrifice.\n\n## Special Concepts in this Chapter\n\n### Not testifying\n\nIf a person saw a crime, or a wrong being done, they were required to be a witness about what they saw or heard. (See: [[rc://*/tw/dict/bible/kt/testimony]])\n\n### Sacrifices for the poor\n\nThis chapter explains that poor people were allowed to offer less expensive sacrifices if they could not afford more costly sacrifices. +5:1 rx2n rc://*/ta/man/translate/figs-gendernotations וְ⁠נֶ֣פֶשׁ כִּֽי־תֶחֱטָ֗א וְ⁠שָֽׁמְעָה֙ 1 Although the words translated **A person** and **he** are feminine, they have a generic sense that refers to any person who approaches the tent to make a sacrifice. If your language has a generic word for an individual that is grammatically feminine, consider using it here, or use a generic noun. See how you handled the similar phrase in [2:1](../02/01.md) and [4:1](../04/01.md). Alternate translation: “And when any person sins, and he hears” or “And when someone sins, and he hears” +5:1 a833 rc://*/ta/man/translate/figs-idiom ק֣וֹל אָלָ֔ה 1 The **sound of a curse** is an idiom that refers to someone hearing a publicly spoken imprecatory curse against the perpetrator of a crime which has harmed the individual who speaks the curse (see the parallel text in [Proverbs 29:24](prov/29/24.md)). The implication of this verse is that if the individual who hears the curse against the perpetrator of the crime fails to testify against that individual in the context of the judicial system, then he must **carry his iniquity** (for this phrase, see the next note). Alternate translation: “someone pronouncing a curse against someone who has wronged them” 5:1 erm9 rc://*/ta/man/translate/figs-idiom וְ⁠נָשָׂ֥א עֲוֺנֽ⁠וֹ 1 The expression **he will carry his iniquity** refers to being responsible to make restitution for the guilt acquired by an individual’s wrongdoing, whether intentional or unintentional. If your language has a similar idiom, consider using it here. If not, consider stating the meaning plainly. Alternate translation: “then he is now responsible to make restitution for his wrongdoing” -5:2 nz0p rc://*/ta/man/translate/figs-genericnoun נֶ֗פֶשׁ אֲשֶׁ֣ר תִּגַּע֮ 1 Although the words translated **A person** and **she** are feminine, they have a generic sense that refers to any person who approaches the tent to make a sacrifice. If you language has a generic word for an individual that is grammatically feminine, consider using it here, or use a generic noun. See how you handled the similar phrase in [2:1](../02/01.md) and [4:1](../04/01.md). Alternate translation: “when any person touches” or “when someone touches” -5:2 ix6b rc://*/ta/man/translate/figs-explicit טָמֵא֒ & טְמֵאָ֗ה & טְמֵאָ֔ה & טָמֵ֑א & טָמֵ֖א 1 For an object or body to be **unclean** means that it has acquired impurity through its proximity to death. In ancient Israel, this impurity was seen to pollute the holy space where Yahweh lived among the Israelites, and could desecrate the sacred items that were consecrated to him. Consequently, anything impure or unclean was not allowed to enter sacred space or touch anything unclean. +5:2 nz0p rc://*/ta/man/translate/figs-genericnoun נֶ֗פֶשׁ אֲשֶׁ֣ר תִּגַּע֮ 1 Although the words translated **A person** and **he** are feminine, they have a generic sense that refers to any person who approaches the tent to make a sacrifice. If your language has a generic word for an individual that is grammatically feminine, consider using it here, or use a generic noun. See how you handled the similar phrase in [2:1](../02/01.md) and [4:1](../04/01.md). Alternate translation: “when any person touches” or “when someone touches” +5:2 ix6b rc://*/ta/man/translate/figs-idiom טָמֵא֒ & טְמֵאָ֗ה & טְמֵאָ֔ה & טָמֵ֑א & טָמֵ֖א 1 For an object or body to be **unclean** means that it has acquired impurity through its proximity to death. In ancient Israel, this impurity was seen to pollute the holy space where Yahweh lived among the Israelites and could desecrate the sacred items that were consecrated to him. Consequently, anything impure or unclean was not allowed to enter sacred space or touch anything unclean. 5:2 kw6o rc://*/ta/man/translate/figs-genericnoun בְ⁠נִבְלַ֨ת חַיָּ֜ה טְמֵאָ֗ה 1 The expression **the carcass of an unclean animal** does not refer to a specific animal. Rather, it describe the carcass of any wild animal that an Israelite might encounter. Express this in the way that would be most natural in your language. Alternate translation: “the dead body of any unclean wild animal” 5:2 gh1y rc://*/ta/man/translate/figs-genericnoun בְּ⁠נִבְלַת֙ בְּהֵמָ֣ה טְמֵאָ֔ה 1 The expression **the carcass of unclean livestock** does not refer to a specific animal. Rather, it describe the carcass of any domesticated animal that an Israelite might own. Express this in the way that would be most natural in your language. Alternate translation: “the unclean dead body of any of your domesticated animals” 5:2 tkk2 rc://*/ta/man/translate/figs-genericnoun בְּ⁠נִבְלַ֖ת שֶׁ֣רֶץ טָמֵ֑א 1 The expression **the carcass of an unclean creeping animal** does not refer to a specific animal. Rather, it describe the carcass of any winged, swarming insect that an Israelite might encounter. Express this in the way that would be most natural in your language. Alternate translation: “the dead body of any unclean swarming animal that you come across” 5:2 kf5s rc://*/ta/man/translate/figs-activepassive וְ⁠נֶעְלַ֣ם מִמֶּ֔⁠נּוּ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “and he does not realize that he touched something unclean” -5:2 a2xy rc://*/ta/man/translate/figs-explicit וְ⁠אָשֵֽׁם 1 Here, to become **guilty** means both to feel the internal sense of having done wrong and to enter into a legal state of needing to provide reparations for wrongdoing, whether intentional or unintentional. As the General Introduction to the chapter discusses, this kind of guilt results in the need for the **guilt offering** by which a person atoned for himself and made reparation for the impurity that he brought into the sacred space by his wrongdoing. Alternate translation: “and he needs to provide reparation for his wrongdoing” +5:2 a2xy rc://*/ta/man/translate/figs-explicit וְ⁠אָשֵֽׁם 1 Here, to become **guilty** means both to feel the internal sense of having done wrong and to enter into a legal state of needing to make reparations for wrongdoing, whether intentional or unintentional. As the General Introduction to the chapter discusses, this kind of guilt resulted in the need for the **guilt offering**, by which a person atoned for himself and made reparation for the impurity that he brought into the sacred space by his wrongdoing. Alternate translation: “and he needs to make reparations for his wrongdoing” 5:3 kp8s rc://*/ta/man/translate/figs-abstractnouns א֣וֹ כִ֤י יִגַּע֙ בְּ⁠טֻמְאַ֣ת אָדָ֔ם 1 If your language does not use an abstract noun for the idea of **uncleanness**, you could express the same idea in another way. Alternate translation: “Or if he touches a human body in a way that makes him unclean” 5:3 dmsx rc://*/ta/man/translate/figs-possession בְּ⁠טֻמְאַ֣ת אָדָ֔ם 1 The expression **the uncleanness of a man** uses the possessive form to refer to the uncleanness that is acquired from a human source. Alternate translation: “the uncleanness that comes from a person” 5:3 fuj0 rc://*/ta/man/translate/writing-poetry לְ⁠כֹל֙ טֻמְאָת֔⁠וֹ אֲשֶׁ֥ר יִטְמָ֖א בָּ֑⁠הּ 1 Here, a verb and its object come from the same root. The phrase **he becomes unclean** translates a verb that is related to the noun translated **uncleanness**. The repetition of related words adds emphasis to the statement. If your language can repeat words for emphasis and your language has comparable terms that you can use in your own translation, it would be appropriate to use that construction here in your translation. @@ -342,19 +342,19 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 5:4 g4f9 rc://*/ta/man/translate/figs-explicit נֶ֡פֶשׁ כִּ֣י תִשָּׁבַע֩ לְ⁠בַטֵּ֨א 1 This means to swear an oath without thinking seriously about it. It implies that after the person **swears** the oath, he either cannot fulfill it or he does not really want to fulfill it. 5:4 so0x נֶ֡פֶשׁ כִּ֣י תִשָּׁבַע֩ 1 See how you translated this similar expression in [5:2](../05/02.md). Alternate translation “when any person swears” or “when someone swears” 5:4 l73y rc://*/ta/man/translate/figs-synecdoche לְ⁠בַטֵּ֨א בִ⁠שְׂפָתַ֜יִם 1 Here, **with two lips** refers to the words that the person speaks. Alternate translation: “by speaking rashly with their words” -5:4 x743 rc://*/ta/man/translate/figs-gendernotations לְ֠⁠כֹל אֲשֶׁ֨ר יְבַטֵּ֧א הָ⁠אָדָ֛ם בִּ⁠שְׁבֻעָ֖ה 1 Although the words translated **a man** is masculine, it has a generic sense that refers to any person who speaks rashly while swearing an oath. If you language has a generic word for an individual that is grammatically feminine, consider using it here, or use a generic noun. Alternate translation: “with regard to everything that a person speaks rashly in an oath” +5:4 x743 rc://*/ta/man/translate/figs-gendernotations לְ֠⁠כֹל אֲשֶׁ֨ר יְבַטֵּ֧א הָ⁠אָדָ֛ם בִּ⁠שְׁבֻעָ֖ה 1 Although the words translated **a man** is masculine, it has a generic sense that refers to any person who speaks rashly while swearing an oath. If your language has a generic word for an individual that is grammatically feminine, consider using it here, or use a generic noun. Alternate translation: “with regard to everything that a person thoughtlessly speaks in an oath” 5:4 nre6 rc://*/ta/man/translate/figs-activepassive וְ⁠נֶעְלַ֣ם מִמֶּ֑⁠נּוּ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “and he does not realize it” or “and he does not know about it” 5:4 pftx rc://*/ta/man/translate/figs-explicit לְ⁠אַחַ֥ת מֵ⁠אֵֽלֶּה 1 The phrase **from these things** refers to the ways of sinning unintentionally, as described in [5:1–4](../05/01.md). -5:5 nt5r לְ⁠אַחַ֣ת מֵ⁠אֵ֑לֶּה 1 See how you translated this expression in [5:4](../05/04.md). -5:5 zzqr rc://*/ta/man/translate/writing-pronouns וְ⁠הִ֨תְוַדָּ֔ה אֲשֶׁ֥ר חָטָ֖א עָלֶֽי⁠הָ׃ 1 As in [4:14](../04/14.md), the phrase **regarding it** refers to the commands of Yahweh mentioned in [4:13](../04/13.md). If it would be helpful, consider making this explicit. Alternate translation: “then he should confess that which he sinned with regards to the commands of Yahweh” -5:6 x2i2 rc://*/ta/man/translate/figs-explicit וְ⁠הֵבִ֣יא אֶת־אֲשָׁמ֣⁠וֹ לַ⁠יהוָ֡ה 1 Here, **his guilt** does not refer to the legal status of guilt that it did in [5:2–5](../05/02.md). Rather, it refers to the required penalty for that person’s guilt, that is, the sacrifice that will provide atonement for the individual’s guilt that he acquired by sinning unintentionally. If it would be clearer in your language, consider making this explicit. Alternate translation: “Then he should bring the sacrifice required to atone for his guilt to Yahweh” -5:6 twdf rc://*/ta/man/translate/figs-metonymy וְ⁠הֵבִ֣יא אֶת־אֲשָׁמ֣⁠וֹ לַ⁠יהוָ֡ה 1 Here, to **bring** the required sacrifice **to Yahweh** refers to carrying the sacrifice to the altar that is located at the entrance of the tent of meeting, as described with the other sacrificial processes in the previous chapters. Because the tent of meeting was were Yahweh lived among the Israelites, taking the offering to the altar is tantamount to bringing it directly to Yahweh himself. If it would be clearer in your language, consider making this explicit. Alternate translation: “And he should bring his guilt to the altar that is located at the entrance to the tent of meeting, where Yahweh lives among the Israelites” +5:5 nt5r rc://*/ta/man/translate/figs-explicit לְ⁠אַחַ֣ת מֵ⁠אֵ֑לֶּה 1 See how you translated this expression in [5:4](../05/04.md). +5:5 zzqr rc://*/ta/man/translate/writing-pronouns וְ⁠הִ֨תְוַדָּ֔ה אֲשֶׁ֥ר חָטָ֖א עָלֶֽי⁠הָ׃ 1 As in [4:14](../04/14.md), the phrase **regarding it** refers to the commands of Yahweh mentioned in [4:13](../04/13.md). If it would be helpful, consider making this explicit. Alternate translation: “then he should confess that which he sinned with regard to the commands of Yahweh” +5:6 x2i2 rc://*/ta/man/translate/figs-explicit וְ⁠הֵבִ֣יא אֶת־אֲשָׁמ֣⁠וֹ לַ⁠יהוָ֡ה 1 Here, **his guilt** does not refer to the legal status of guilt that it did in [5:2–5](../05/02.md). Rather, it refers to the required penalty for that person’s guilt, that is, the sacrifice that will provide atonement for the individual’s guilt that he acquired by sinning unintentionally. If it would be clearer in your language, consider making this explicit. Alternate translation: “And he shall bring the sacrifice required to atone for his guilt to Yahweh” +5:6 twdf rc://*/ta/man/translate/figs-metonymy וְ⁠הֵבִ֣יא אֶת־אֲשָׁמ֣⁠וֹ לַ⁠יהוָ֡ה 1 Here, to **bring** the required sacrifice **to Yahweh** refers to carrying the sacrifice to the altar that is located at the entrance of the tent of meeting, as described with the other sacrificial processes in the previous chapters. Because the tent of meeting was were Yahweh lived among the Israelites, taking the offering to the altar is considered the same as bringing it directly to Yahweh himself. If it would be clearer in your language, consider making this explicit. Alternate translation: “And he should bring his guilt to the altar that is located at the entrance to the tent of meeting, where Yahweh lives among the Israelites” 5:6 b75l rc://*/ta/man/translate/writing-poetry חַטָּאת⁠וֹ֩ אֲשֶׁ֨ר חָטָ֜א 1 Here, words are being repeated for emphasis. See how you translated the similar phrase in [4:23](../04/23.md) and [4:28](../04/28.md). -5:6 tn5o rc://*/ta/man/translate/figs-genericnoun נְקֵבָ֨ה מִן־הַ⁠צֹּ֥אן 1 The expression **a female from the flock** does not refer to a specific animal. Rather, it describe any individual sheep or goat that an Israelite might own. Express this in the way that would be most natural in your language. Alternate translation: “a female flock animal that he owns” -5:6 go0u rc://*/ta/man/translate/figs-genericnoun מִן־הַ⁠צֹּ֥אן 1 The expression **the flock** does not refer to a specific groups of animals. Rather, it describe any groups of sheep or goats that an Israelite might own. Express this in the way that would be most natural in your language. See how you translated this expression in [1:10](../01/10.md) and [3:6](../03/06.md). Alternate translation: “from the flock animals that he owns” -5:6 kktf rc://*/ta/man/translate/figs-genericnoun כִּשְׂבָּ֛ה אֽוֹ־שְׂעִירַ֥ת עִזִּ֖ים 1 Here, a **lamb** or **doe of the goats** does not refer to a specific animal. Rather, it describe any individual sheep or goat that an Israelite might own. Alternate translation: “any lamb or any female goat from the goats that you own” +5:6 tn5o rc://*/ta/man/translate/figs-genericnoun נְקֵבָ֨ה מִן־הַ⁠צֹּ֥אן 1 The expression **a female from the flock** does not refer to a specific animal. Rather, it describes any individual sheep or goat that an Israelite might own. Express this in the way that would be most natural in your language. Alternate translation: “a female flock animal that he owns” +5:6 go0u rc://*/ta/man/translate/figs-genericnoun מִן־הַ⁠צֹּ֥אן 1 The expression **the flock** does not refer to a specific group of animals. Rather, it describes any group of sheep or goats that an Israelite might own. Express this in the way that would be most natural in your language. See how you translated this expression in [1:10](../01/10.md) and [3:6](../03/06.md). Alternate translation: “from the flock of animals that he owns” +5:6 kktf rc://*/ta/man/translate/figs-genericnoun כִּשְׂבָּ֛ה אֽוֹ־שְׂעִירַ֥ת עִזִּ֖ים 1 Here, a **lamb** or **doe of the goats** does not refer to a specific animal. Rather, it describes any individual sheep or goat that an Israelite might own. Alternate translation: “any lamb or any female goat from the goats that you own” 5:6 vrib שְׂעִירַ֥ת עִזִּ֖ים 1 See how you translated the similar expressions in [4:23](../04/23.md) and [4:28](../04/28.md). -5:6 haku וְ⁠כִפֶּ֥ר עָלָ֛י⁠ו הַ⁠כֹּהֵ֖ן מֵ⁠חַטָּאתֽ⁠וֹ׃ 1 Alternate translation: “And the priest will make atonement for him for his sin.” +5:6 haku וְ⁠כִפֶּ֥ר עָלָ֛י⁠ו הַ⁠כֹּהֵ֖ן מֵ⁠חַטָּאתֽ⁠וֹ׃ 1 Alternate translation: “And the priest shall make atonement for him for his sin.” 5:6 fj3k וְ⁠כִפֶּ֥ר עָלָ֛י⁠ו הַ⁠כֹּהֵ֖ן 1 See how you translated the similar expressions in [1:4](../01/04.md). 5:7 uz2x rc://*/ta/man/translate/figs-idiom וְ⁠אִם־לֹ֨א תַגִּ֣יע יָד⁠וֹ֮ דֵּ֣י שֶׂה֒ 1 The expression **if his hand does not touch enough flock animals** is an idiom that refers to being unable to afford to offer one’s own flock animal or to purchase another’s flock animal. If your language has a similar idiomatic expression, consider using it here. Otherwise, if it would be helpful in your language, consider stating the meaning plainly. Alternate translation: “But if he is unable to offer his own flock animal or to purchase someone else’s” 5:7 llw0 rc://*/ta/man/translate/grammar-collectivenouns שֶׂה֒ 1 In this verse, the word **flock animal** is singular in form, but it refers to all domesticated animals that are herded as a flock, usually sheep and goats, as a group. If it would be helpful in your language, you could say this plainly. Alternate translation: “sheep or goats” @@ -367,10 +367,10 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 5:8 bz85 rc://*/ta/man/translate/figs-explicit מִ⁠מּ֥וּל עָרְפּ֖⁠וֹ 1 The expression **from the back of its neck** refers to the nape of the neck. The priest was instructed to take hold of this location on the bird, and twist, such that the bird was killed, but the head was not removed completely. If your language has a term for this part of a bird’s body, consider using it here. Alternate translation: “from the nape of the bird’s neck” 5:9 e1cy וְ⁠הִזָּ֞ה מִ⁠דַּ֤ם 1 See how you handled the implied information in this symbolic action in [1:5](../01/05.md). 5:9 d3jq וְ⁠הַ⁠נִּשְׁאָ֣ר בַּ⁠דָּ֔ם 1 Alternate translation: “And the remaining blood” -5:9 uh1v יִמָּצֵ֖ה אֶל־יְס֣וֹד הַ⁠מִּזְבֵּ֑חַ 1 Alternate translation: “he will squeeze out on the base of the altar” -5:10 ens1 וְ⁠אֶת־הַ⁠שֵּׁנִ֛י יַעֲשֶׂ֥ה עֹלָ֖ה 1 Alternate translation: “And the second, he will prepare as a burnt offering” +5:9 uh1v יִמָּצֵ֖ה אֶל־יְס֣וֹד הַ⁠מִּזְבֵּ֑חַ 1 Alternate translation: “he shall squeeze out on the base of the altar” +5:10 ens1 וְ⁠אֶת־הַ⁠שֵּׁנִ֛י יַעֲשֶׂ֥ה עֹלָ֖ה 1 Alternate translation: “And the second, he shall prepare as a burnt offering” 5:10 t4n3 rc://*/ta/man/translate/figs-explicit כַּ⁠מִּשְׁפָּ֑ט 1 The phrase **according to the regulation** refers to the commandments and instructions of Yahweh given to the people of Israel, likely the regulations for burnt offerings that Yahweh gave in Lev 1. If it would be clearer in your language, consider making this explicit. Alternate translation: “according to the instructions and commands that Yahweh gave to the people of Israel” -5:10 xgmn rc://*/ta/man/translate/writing-pronouns וְ⁠כִפֶּ֨ר עָלָ֧י⁠ו הַ⁠כֹּהֵ֛ן מֵ⁠חַטָּאת֥⁠וֹ אֲשֶׁר־חָטָ֖א וְ⁠נִסְלַ֥ח לֽ⁠וֹ׃ס 1 Here, the words **him**, **his**, and **he** refer not to the priest, but to the individual who acquired guilt by sinning in the ways described in [5:1–4](../05/01.md). If it would be helpful in your language, consider making this explicit. Alternate translation: “And the priest will make atonement for the individual from his sin that he sinned, and it will be forgiven to that individual” +5:10 xgmn rc://*/ta/man/translate/writing-pronouns וְ⁠כִפֶּ֨ר עָלָ֧י⁠ו הַ⁠כֹּהֵ֛ן מֵ⁠חַטָּאת֥⁠וֹ אֲשֶׁר־חָטָ֖א וְ⁠נִסְלַ֥ח לֽ⁠וֹ׃ס 1 Here, the words **him**, **his**, and **he** refer not to the priest, but to the individual who acquired guilt by sinning in the ways described in [5:1–4](../05/01.md). If it would be helpful in your language, consider making this explicit. Alternate translation: “And the priest shall make atonement for the individual from his sin that he sinned, and it will be forgiven to that individual” 5:10 sf4t וְ⁠כִפֶּ֨ר עָלָ֧י⁠ו הַ⁠כֹּהֵ֛ן מֵ⁠חַטָּאת֥⁠וֹ 1 See how you translated the similar expression in [1:4](../01/04.md). 5:10 lm1w מֵ⁠חַטָּאת֥⁠וֹ אֲשֶׁר־חָטָ֖א 1 See how you handled the poetic repetition of words in the similar expression in [5:6](../05/06.md). 5:10 v199 וְ⁠נִסְלַ֥ח לֽ⁠וֹ 1 See how you translated the similar expression in [4:20](../04/20.md). @@ -383,93 +383,93 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 5:12 hn99 rc://*/ta/man/translate/writing-pronouns וֶ⁠הֱבִיאָ⁠הּ֮ 1 Here, **it** refers to the tenth of an ephah of flour mentioned in the previous verse. If it would be helpful in your language, consider making this explicit. Alternate translation: “And he should bring the tenth of an ephah of flour” 5:12 f7f8 וְ⁠קָמַ֣ץ הַ⁠כֹּהֵ֣ן ׀ מִ֠מֶּ⁠נָּה מְל֨וֹא קֻמְצ֜⁠וֹ 1 See how you translated the similar expression in [2:2](../02/02.md). 5:12 vzu4 וְ⁠הִקְטִ֣יר הַ⁠מִּזְבֵּ֔חָ⁠ה 1 See how you translated the similar expression in [1:9](../01/09.md). Alternate translation: “And the priest should burn it on the altar and cause it to become smoke and ascend toward God in heaven” -5:13 g136 וְ⁠כִפֶּר֩ עָלָ֨י⁠ו הַ⁠כֹּהֵ֜ן 1 See how you translated the similar expression in [1:4](../01/04.md). +5:13 g136 rc://*/ta/man/translate/figs-metaphor וְ⁠כִפֶּר֩ עָלָ֨י⁠ו הַ⁠כֹּהֵ֜ן 1 See how you translated the similar expression in [1:4](../01/04.md). 5:13 o7ad rc://*/ta/man/translate/figs-explicit עַל־חַטָּאת֧⁠וֹ אֲשֶׁר־חָטָ֛א מֵֽ⁠אַחַ֥ת מֵ⁠אֵ֖לֶּה 1 The expression **from one from these** refers to the commandments of Yahweh that the individual sinned and violated in the ways described in [5:1–4](../05/01.md). If it would be helpful in your language, consider making this explicit. Alternate translation: “for his sin that he sinned with regard to one of these ways of violating God’s commandments that pertain to ways a person can unintentionally become guilty” -5:13 vf2m עַל־חַטָּאת֧⁠וֹ אֲשֶׁר־חָטָ֛א 1 See how you translated these poetically repeated terms in [4:27](../04/27.md), [4:35](../04/35.md), and the similar expression in [5:6](../05/06.md). -5:13 zpm8 וְ⁠נִסְלַ֣ח ל֑⁠וֹ 1 See how you translated the similar expression in [4:20](../04/20.md). -5:13 jpzd rc://*/ta/man/translate/figs-explicit וְ⁠הָיְתָ֥ה לַ⁠כֹּהֵ֖ן 1 The expression **it will be for the priest** means that the portion of the tenth of an ephah of flour that is not burned as part of the memorial portion (as described in [5:12](../05/12.md)) should belong to the priest performing the sacrifice as food, just as is the case with the portion of the **grain offering** that is not burnt as part of the memorial portion. Alternate translation: “And the remaining portion of the flour that is not burned as part of the memorial portion should belong to the priest as food” +5:13 vf2m rc://*/ta/man/translate/writing-poetry עַל־חַטָּאת֧⁠וֹ אֲשֶׁר־חָטָ֛א 1 See how you translated these poetically repeated terms in [4:27](../04/27.md), [4:35](../04/35.md), and the similar expression in [5:6](../05/06.md). +5:13 zpm8 rc://*/ta/man/translate/figs-activepassive וְ⁠נִסְלַ֣ח ל֑⁠וֹ 1 See how you translated the similar expression in [4:20](../04/20.md). +5:13 jpzd rc://*/ta/man/translate/figs-explicit וְ⁠הָיְתָ֥ה לַ⁠כֹּהֵ֖ן 1 The expression **it will be for the priest** means that the portion of the tenth of an ephah of flour that is not burned as part of the memorial portion (as described in [5:12](../05/12.md)) should belong to the priest as food. He receives it after performing the sacrifice, just as is the case with the portion of the **grain offering** that is not burnt as part of the memorial portion. Alternate translation: “And the remaining portion of the flour that is not burned as part of the memorial portion should belong to the priest as food” 5:14 ymzk rc://*/ta/man/translate/writing-quotations לֵּ⁠אמֹֽר 1 The word translated **saying** introduces a direct quotation. In your translation, consider ways in which you might introduce this quotation naturally in your language. -5:15 at39 rc://*/ta/man/translate/figs-gendernotations נֶ֚פֶשׁ כִּֽי־ תִמְעֹ֣ל 1 As in [5:1](../05/01.md) and [5:2](../05/02.md), although the words translated **A person** and **she** are feminine, they have a generic sense that refers to any person who approaches the tent to make a sacrifice. If you language has a generic word for an individual that is grammatically feminine, consider using it here, or use a generic noun. See how you handled the similar phrase in [2:1](../02/01.md) and [4:1](../04/01.md). Alternate translation: “When any person trespasses” or “When someone trespasses” -5:15 sst7 rc://*/ta/man/translate/writing-poetry תִמְעֹ֣ל מַ֔עַל 1 Here, a verb and its object come from the same root. The phrase **she trespasses** translates a verb that is related to the noun translated **trespass**. The repetition of related words adds emphasis to the statement. If your language can repeat words for emphasis and your language has comparable terms that you can use in your own translation, it would be appropriate to use that construction here in your translation. -5:15 peon rc://*/ta/man/translate/figs-explicit וְ⁠חָֽטְאָה֙ בִּ⁠שְׁגָגָ֔ה מִ⁠קָּדְשֵׁ֖י יְהוָ֑ה 1 The expression **sins…from the holy things of Yahweh** means to violate God’s commands regarding the proper treatment of the sacred space and the sacred objects related to the worship of Yahweh. If it would be helpful, consider making this explicit. Alternate translation: “and she sins by mistake with regard to the sacred space and the sacred objects consecrated to Yahweh” -5:15 mcd6 וְ⁠חָֽטְאָה֙ בִּ⁠שְׁגָגָ֔ה 1 See how you translated the similar expression in [4:2](../04/02.md) and [4:27](../04/27.md). -5:15 vtk9 rc://*/ta/man/translate/figs-metonymy וְ⁠הֵבִיא֩ אֶת־אֲשָׁמ֨⁠וֹ לַֽ⁠יהוָ֜ה 1 Here, to **bring** the required sacrifice **to Yahweh** refers to carrying the sacrifice to the altar that is located at the entrance of the tent of meeting, as described with the other sacrificial processes in the previous chapters. Because the tent of meeting was were Yahweh lived among the Israelites, taking the offering to the altar is tantamount to bringing it directly to Yahweh himself. If it would be clearer in your language, consider making this explicit. Alternate translation: “then he should bring his guilt to the altar that is located at the entrance to the tent of meeting, where Yahweh lives among the Israelites” -5:15 yhj6 rc://*/ta/man/translate/figs-explicit וְ⁠הֵבִיא֩ אֶת־אֲשָׁמ֨⁠וֹ 1 As in [5:6](../05/06.md) and [5:7](../05/07.md), here, **his guilt** does not refer to the legal status of guilt but to the required penalty for that person’s guilt, that is, the sacrifice that will provide atonement for the individual’s guilt that he acquired by sinning unintentionally. If it would be clearer in your language, consider making this explicit. Alternate translation: “then he should bring the sacrifice required to make restitution for his guilt” -5:15 sx6a תָּמִ֣ים 1 See how you translated this term in [1:3](../01/03.md). -5:15 gfnv מִן־הַ⁠צֹּ֗אן 1 See how you translated this expression in [5:6](../05/06.md). -5:15 cjex rc://*/ta/man/translate/figs-explicit בְּ⁠עֶרְכְּ⁠ךָ֛ 1 The expression **in your valuation** refers to the process of determining the monetary value of the ram described in this verse through the use of weights, using the **the shekel of the holy place** as a base measurement. If it would be clearer in your language, consider stating this plainly. Alternate translation: “with your assessment of the value of the ram in silver” +5:15 at39 rc://*/ta/man/translate/figs-gendernotations נֶ֚פֶשׁ כִּֽי־ תִמְעֹ֣ל 1 As in [5:1](../05/01.md) and [5:2](../05/02.md), although the words translated **A person** and **he** are feminine, they have a generic sense that refers to any person who approaches the tent to make a sacrifice. If your language has a generic word for an individual that is grammatically feminine, consider using it here, or use a generic noun. See how you handled the similar phrase in [2:1](../02/01.md) and [4:1](../04/01.md). Alternate translation: “When any person trespasses” or “When someone trespasses” +5:15 sst7 rc://*/ta/man/translate/writing-poetry תִמְעֹ֣ל מַ֔עַל 1 Here, a verb and its object come from the same root. The phrase **he trespasses** translates a verb that is related to the noun translated **trespass**. The repetition of related words adds emphasis to the statement. If your language can repeat words for emphasis and your language has comparable terms that you can use in your own translation, it would be appropriate to use that construction here in your translation. +5:15 peon rc://*/ta/man/translate/figs-explicit וְ⁠חָֽטְאָה֙ בִּ⁠שְׁגָגָ֔ה מִ⁠קָּדְשֵׁ֖י יְהוָ֑ה 1 The expression **sins by mistake from the holy things of Yahweh** means to accidentally violate God’s commands regarding the proper treatment of the sacred space and the sacred objects related to the worship of Yahweh. If it would be helpful, consider making this explicit. Alternate translation: “and he sins by mistake with regard to the sacred space and the sacred objects consecrated to Yahweh” +5:15 mcd6 rc://*/ta/man/translate/figs-explicit וְ⁠חָֽטְאָה֙ בִּ⁠שְׁגָגָ֔ה 1 See how you translated the similar expression in [4:2](../04/02.md) and [4:27](../04/27.md). +5:15 vtk9 rc://*/ta/man/translate/figs-metonymy וְ⁠הֵבִיא֩ אֶת־אֲשָׁמ֨⁠וֹ לַֽ⁠יהוָ֜ה 1 Here, to **bring** the required sacrifice **to Yahweh** refers to carrying the sacrifice to the altar that is located at the entrance of the tent of meeting, as described with the other sacrificial processes in the previous chapters. Because the tent of meeting was were Yahweh lived among the Israelites, taking the offering to the altar is considered the same as bringing it directly to Yahweh himself. If it would be clearer in your language, consider making this explicit. Alternate translation: “then he should bring his guilt to the altar that is located at the entrance to the tent of meeting, where Yahweh lives among the Israelites” +5:15 yhj6 rc://*/ta/man/translate/figs-explicit וְ⁠הֵבִיא֩ אֶת־אֲשָׁמ֨⁠וֹ 1 As in [5:6](../05/06.md) and [5:7](../05/07.md), here, **his guilt** does not refer to the legal status of guilt but to the required penalty for that person’s guilt, that is, the sacrifice that will provide atonement for the individual’s guilt that he acquired by sinning unintentionally. If it would be clearer in your language, consider making this explicit. Alternate translation: “then he shall bring the sacrifice required to make restitution for his guilt” +5:15 sx6a rc://*/ta/man/translate/figs-explicit תָּמִ֣ים 1 See how you translated this term in [1:3](../01/03.md). +5:15 gfnv rc://*/ta/man/translate/figs-genericnoun מִן־הַ⁠צֹּ֗אן 1 See how you translated this expression in [5:6](../05/06.md). +5:15 cjex rc://*/ta/man/translate/figs-explicit בְּ⁠עֶרְכְּ⁠ךָ֛ 1 The expression **in your valuation** refers to the process of determining (through the use of weights) the monetary value of the ram described in this verse, using the **the shekel of the holy place** as a base measurement. If it would be clearer in your language, consider stating this plainly. Alternate translation: “with your assessment of the value of the ram in silver” 5:15 hf2x rc://*/ta/man/translate/figs-youcrowd בְּ⁠עֶרְכְּ⁠ךָ֛ 1 Even though Yahweh is speaking to a group of people, **you** is singular in this verse. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. -5:15 nwrl rc://*/ta/man/translate/translate-bmoney בְּ⁠עֶרְכְּ⁠ךָ֛ כֶּֽסֶף־שְׁקָלִ֥ים בְּ⁠שֶֽׁקֶל־הַ⁠קֹּ֖דֶשׁ 1 A **silver shekel** that was used in **the holy place** was an ancient measurement of the weight of silver that function as currency, equivalent to approximately 10 grams or two-fifths of an ounce of silver. You could try to express this amount in terms of current monetary values of silver, but that might cause your Bible translation to become outdated and inaccurate, since those values can change over time. Instead, consider using a generic phrase. Alternate translation: “in your valuation, the standard weight of silver that is used in the holy place” +5:15 nwrl rc://*/ta/man/translate/translate-bmoney בְּ⁠עֶרְכְּ⁠ךָ֛ כֶּֽסֶף־שְׁקָלִ֥ים בְּ⁠שֶֽׁקֶל־הַ⁠קֹּ֖דֶשׁ 1 The **silver shekels** that were used in **the holy place** were an ancient measurement of the weight of silver that functioned as currency, equivalent to approximately 10 grams or two-fifths of an ounce of silver. You could try to express this amount in terms of the current monetary value of silver, but that might cause your Bible translation to become outdated and inaccurate since those values can change over time. Instead, consider using a generic phrase. Alternate translation: “in your valuation, the standard weight of silver that is used in the holy place” 5:15 rptx rc://*/ta/man/translate/figs-explicit הַ⁠קֹּ֖דֶשׁ 1 The **holy place** is another way of saying the precincts of the sacred tent where Yahweh lived among the Israelites. If it would be helpful, consider making this explicit. Alternate translation: “the holy space of the sacred tent where Yahweh lives among the Israelites” -5:15 ozia rc://*/ta/man/translate/figs-explicit לְ⁠אָשָֽׁם 1 As the General Introduction to this chapter discusses, the **guilt offering** was a special kind of sacrifice that made restitution for the desecrated object that was was mishandled by the individual who sinned unintentionally with regard to the sacred objects consecrated to Yahweh. -5:16 gao6 rc://*/ta/man/translate/figs-explicit וְ⁠אֵ֣ת אֲשֶׁר֩ חָטָ֨א מִן־הַ⁠קֹּ֜דֶשׁ יְשַׁלֵּ֗ם 1 The expression **he will restore** does not mean that the guilty individual must physically replace the desecrated object in the sacred tent. Rather, the expression **he will restore** refers to the process of bringing the monetary value of the object in silver (in addition to one-fifth of its value) to the priest as part of the sacrifice. Be sure that this distinction is clear in your translation. Alternate translation: “And he should make restitution for that which he which he sinned” -5:16 rlc3 rc://*/ta/man/translate/figs-explicit וְ⁠אֵ֣ת אֲשֶׁר֩ חָטָ֨א 1 The expression **that which he sinned** refers to the specific sacred object that the person desecrated by mishandling it according to the commandments of Yahweh regarding the proper treatment of sacred objects. If it would be helpful, consider making this explicit. Alternate translation: “And the item that he desecrated by mishandling it and therefore sinned” +5:15 ozia rc://*/ta/man/translate/translate-unknown לְ⁠אָשָֽׁם 1 As the General Introduction to this chapter discusses, the **guilt offering** was a special kind of sacrifice that made restitution for the desecrated object that was was mishandled by the individual who sinned unintentionally with regard to the sacred objects consecrated to Yahweh. +5:16 gao6 rc://*/ta/man/translate/figs-explicit וְ⁠אֵ֣ת אֲשֶׁר֩ חָטָ֨א מִן־הַ⁠קֹּ֜דֶשׁ יְשַׁלֵּ֗ם 1 The expression **he shall restore** does not mean that the guilty individual must physically replace the desecrated object in the sacred tent. Rather, the expression **he shall restore** refers to the process of bringing the monetary value of the object in silver (in addition to one-fifth of its value) to the priest as part of the sacrifice. Be sure that this distinction is clear in your translation. Alternate translation: “And he should make restitution for that which he which he sinned” +5:16 rlc3 rc://*/ta/man/translate/figs-explicit וְ⁠אֵ֣ת אֲשֶׁר֩ חָטָ֨א 1 The expression **that which he sinned** refers to the specific sacred object that the person desecrated, having mishandled it according to the commandments of Yahweh regarding the proper treatment of sacred objects. If it would be helpful, consider making this explicit. Alternate translation: “And the item that he desecrated by mishandling it and therefore sinned” 5:16 zf4r rc://*/ta/man/translate/figs-explicit מִן־הַ⁠קֹּ֜דֶשׁ 1 The expression **from the holy thing** refers to the sacred items that are consecrated to Yahweh for special use in the sacred tent. If it would be helpful, consider making this explicit. Alternate translation: “regarding the sacred items that are consecrated to Yahweh” -5:16 nl4c rc://*/ta/man/translate/writing-pronouns וְ⁠אֶת־חֲמִֽישִׁת⁠וֹ֙ יוֹסֵ֣ף עָלָ֔י⁠ו 1 Here, **it** refers to **that which he sinned**. However, the expressions **a fifth of it** and **he will add to it** do not refer to the addition of a physical portion of the sacred object. Rather, here **it** refers to the item’s monetary value. If it would be clearer in your language, consider making this explicit. Alternate translation: “and a fifth of the value of the sacred object, he should add to the value of that object” -5:16 g15p rc://*/ta/man/translate/translate-fraction חֲמִֽישִׁת⁠וֹ֙ 1 The **one-fifth** is one part out of five equal parts. -5:16 yvax rc://*/ta/man/translate/writing-pronouns וְ⁠נָתַ֥ן אֹת֖⁠וֹ 1 Here **it** refers to the monetary sum of the value of the sacred item plus **a fifth of it**, resulting in 120% of the value of the original item. Alternate translation: “And he should bring the value of the sacred object, plus a fifth of its value,” -5:16 c3af וְ⁠הַ⁠כֹּהֵ֗ן יְכַפֵּ֥ר עָלָ֛י⁠ו 1 See how you translated the similar expression in [1:4](../05/06.md). +5:16 nl4c rc://*/ta/man/translate/writing-pronouns וְ⁠אֶת־חֲמִֽישִׁת⁠וֹ֙ יוֹסֵ֣ף עָלָ֔י⁠ו 1 Here, **it** refers to **that which he sinned**. However, the expressions **a fifth of it** and **he shall add to it** do not refer to the addition of a physical portion of the sacred object. Rather, here **it** refers to the item’s monetary value. If it would be clearer in your language, consider making this explicit. Alternate translation: “and a fifth of the value of the sacred object he shall add to the value of that object” +5:16 g15p rc://*/ta/man/translate/translate-fraction חֲמִֽישִׁת⁠וֹ֙ 1 The **fifth** is one part out of five equal parts. +5:16 yvax rc://*/ta/man/translate/writing-pronouns וְ⁠נָתַ֥ן אֹת֖⁠וֹ 1 Here **it** refers to the monetary sum of the value of the sacred item plus **a fifth of it**, resulting in 120% of the value of the original item. Alternate translation, in a new sentence: “And he should bring the value of the sacred object, plus a fifth of its value,” +5:16 c3af rc://*/ta/man/translate/figs-metaphor וְ⁠הַ⁠כֹּהֵ֗ן יְכַפֵּ֥ר עָלָ֛י⁠ו 1 See how you translated the similar expression in [1:4](../05/06.md). 5:16 geu2 rc://*/ta/man/translate/figs-possession בְּ⁠אֵ֥יל הָ⁠אָשָׁ֖ם 1 Here, the expression **the ram of the guilt offering** uses the possessive form to describe a **ram** that is characterized by its use as a **guilt offering**. If your language would not use the possessive form for this, you could state the meaning generically. Alternate translation: “with the ram that the individual is offering as a guilt offering” 5:16 c61p וְ⁠נִסְלַ֥ח לֽ⁠וֹ 1 See how you translated the similar expression in [4:20](../04/20.md). 5:17 r03h וְ⁠אִם־נֶ֨פֶשׁ֙ כִּ֣י תֶֽחֱטָ֔א 1 See how you handled the similar expression in [5:1](../05/01.md), [5:2](../05/02.md), and [5:14](../05/14.md). Alternate translation: “And when anyone sins” or “And when someone sins” 5:17 aht3 rc://*/ta/man/translate/figs-activepassive וְ⁠עָֽשְׂתָ֗ה אַחַת֙ מִ⁠כָּל־מִצְוֺ֣ת יְהוָ֔ה אֲשֶׁ֖ר לֹ֣א תֵעָשֶׂ֑ינָה 1 See how you translated the similar expression in [4:22](../04/22.md). -5:17 onsa וְ⁠אָשֵׁ֖ם 1 See how you translated this expression in [5:2](../05/02.md). +5:17 onsa rc://*/ta/man/translate/figs-explicit וְ⁠אָשֵׁ֖ם 1 See how you translated this expression in [5:2](../05/02.md). 5:17 kv1l וְ⁠נָשָׂ֥א עֲוֺנֽ⁠וֹ 1 See how you handled both this metaphor and the abstract noun in [5:1](../05/01.md). 5:18 w18m אַ֣יִל תָּמִ֧ים מִן־הַ⁠צֹּ֛אן 1 See how you translated the similar expression in [5:15](../05/15.md). -5:18 wdm5 בְּ⁠עֶרְכְּ⁠ךָ֥ 1 See how you translated this expression in [5:15](../05/15.md). -5:18 a3a9 לְ⁠אָשָׁ֖ם 1 See how your translated this term in [5:15](../05/15.md). -5:18 pf98 וְ⁠כִפֶּר֩ עָלָ֨י⁠ו הַ⁠כֹּהֵ֜ן 1 See how you translated the similar expression in [1:4](../01/04.md). +5:18 wdm5 rc://*/ta/man/translate/figs-explicit בְּ⁠עֶרְכְּ⁠ךָ֥ 1 See how you translated this expression in [5:15](../05/15.md). +5:18 a3a9 rc://*/ta/man/translate/figs-explicit לְ⁠אָשָׁ֖ם 1 See how your translated this term in [5:15](../05/15.md). +5:18 pf98 rc://*/ta/man/translate/figs-metaphor וְ⁠כִפֶּר֩ עָלָ֨י⁠ו הַ⁠כֹּהֵ֜ן 1 See how you translated the similar expression in [1:4](../01/04.md). 5:18 vzbp rc://*/ta/man/translate/writing-poetry עַ֣ל שִׁגְגָת֧⁠וֹ אֲשֶׁר־שָׁגָ֛ג 1 Here, a verb and its object come from the same root. The phrase **he mistook** translates a verb that is related to the noun translated **mistake**. The repetition of related words adds emphasis to the statement. If your language can repeat words for emphasis and your language has comparable terms that you can use in your own translation, it would be appropriate to use that construction here in your translation. If not, consider using a generic expression: “for his unintentional mistake” 5:18 w9fo rc://*/ta/man/translate/figs-explicit וְ⁠ה֥וּא לֹֽא־יָדַ֖ע 1 This phrase is a parenthetical aside that functions to provide essential background information for the current thought. That the individual **himself did not know** clarifies that he has unintentionally done wrong without knowing it, as opposed to flagrantly defying Yahweh’s commandments (that is, the “sin with a high hand”). -5:18 t3jx וְ⁠נִסְלַ֥ח לֽ⁠וֹ 1 See how you translated the similar expression in [4:20](../04/20.md). -5:19 uez7 אָשָׁ֖ם 1 See how you translated this term in [5:15](../05/15.md). -5:19 sa8m rc://*/ta/man/translate/figs-reduplication אָשֹׁ֥ם אָשַׁ֖ם לַ⁠יהוָֽה 1 The words **he is certainly guilty** translate a verb that is repeated for emphasis. If your language can repeat words for emphasis, it would be appropriate to use that construction here in your translation.Alternate translation: “Yahweh certainly considers him guilty” -6:intro yt3w 0 # Leviticus 6 General Notes +5:18 t3jx rc://*/ta/man/translate/figs-activepassive וְ⁠נִסְלַ֥ח לֽ⁠וֹ 1 See how you translated the similar expression in [4:20](../04/20.md). +5:19 uez7 rc://*/ta/man/translate/figs-explicit אָשָׁ֖ם 1 See how you translated this term in [5:15](../05/15.md). +5:19 sa8m rc://*/ta/man/translate/figs-reduplication אָשֹׁ֥ם אָשַׁ֖ם לַ⁠יהוָֽה 1 The words **he is surely guilty** translate a verb that is repeated for emphasis. If your language can repeat words for emphasis, it would be appropriate to use that construction here in your translation. Alternate translation: “Yahweh certainly considers him guilty” +6:intro yt3w Missing General Notes 0 # Leviticus 6 General Notes 6:1 fi2o rc://*/ta/man/translate/writing-quotations לֵּ⁠אמֹֽר 1 The word translated **saying** introduces a direct quotation. In your translation, consider ways in which you might introduce this quotation naturally in your language. -6:2 gp5i נֶ֚פֶשׁ כִּ֣י תֶחֱטָ֔א וּ⁠מָעֲלָ֥ה מַ֖עַל 1 See how you translated the similar generic use of feminine pronouns in [2:1](../02/01.md). -6:2 s69l וּ⁠מָעֲלָ֥ה מַ֖עַל 1 See how you translated the similar expression using repeated words in [5:15](../05/15.md). +6:2 gp5i rc://*/ta/man/translate/figs-gendernotations נֶ֚פֶשׁ כִּ֣י תֶחֱטָ֔א וּ⁠מָעֲלָ֥ה מַ֖עַל 1 See how you translated the similar generic use of feminine pronouns in [2:1](../02/01.md). +6:2 s69l rc://*/ta/man/translate/writing-poetry וּ⁠מָעֲלָ֥ה מַ֖עַל 1 See how you translated the similar expression using repeated words in [5:15](../05/15.md). 6:2 bj5d בַּ⁠יהוָ֑ה 1 Alternate translation: “by disobeying one of Yahweh’s commandments” -6:2 visv rc://*/ta/man/translate/writing-pronouns וְ⁠כִחֵ֨שׁ בַּ⁠עֲמִית֜⁠וֹ 1 As with the feminine pronouns, the words **he** and **his** refers generally to any Israelite. If the switch from feminine pronouns to masculine would be confusing in your language, consider using a generic word for a person. Alternate translation: “and that person denies his fellow citizen” -6:2 hezk rc://*/ta/man/translate/figs-explicit וְ⁠כִחֵ֨שׁ בַּ⁠עֲמִית֜⁠וֹ 1 As the General Introduction to this chapter discusses, in the context of [6:2–3](../06/02.md), the expression **denies his fellow citizen** is an idiom that refers to the actions whereby someone swear a socially-binding oath with a member of their family or clan and commits himself or herself to certain actions regarding the other person, but afterwards fails to behave in accordance with the stipulations of the oath. This could be done by stealing from the other individual, extorting them out of wages or any owed money, finding something that belongs to the other individual but failing to return it, or any other way of proving that the original oath was taken without intent to abide by it honestly. If the idiom here does not communicate this meaning in your language, consider using a more general expression. Alternate translation: “and he acts in such a ways that breaks an oath that he made with his fellow citizen” +6:2 visv rc://*/ta/man/translate/writing-pronouns וְ⁠כִחֵ֨שׁ בַּ⁠עֲמִית֜⁠וֹ 1 As with the feminine pronouns, the words **he** and **his** refer generally to any Israelite. If the switch from feminine pronouns to masculine would be confusing in your language, consider using a generic word for a person. Alternate translation: “and that person denies his fellow citizen” +6:2 hezk rc://*/ta/man/translate/figs-explicit וְ⁠כִחֵ֨שׁ בַּ⁠עֲמִית֜⁠וֹ 1 As the General Introduction to this chapter discusses, in the context of [6:2–3](../06/02.md), the expression **denies his fellow citizen** is an idiom that refers to the actions whereby someone swears a socially-binding oath with a member of their family or clan and commits himself or herself to certain actions regarding the other person, but afterward fails to behave in accordance with the stipulations of the oath. This could be done by stealing from the other individual, extorting from them wages or any owed money, finding something that belongs to the other individual but failing to return it, or any other way of proving that the original oath was taken without intent to abide by it honestly. If the idiom here does not communicate this meaning in your language, consider using a more general expression. Alternate translation: “and he acts in such a way that breaks an oath that he made with his fellow citizen” 6:2 jfwm rc://*/ta/man/translate/figs-explicit בַּ⁠עֲמִית֜⁠וֹ 1 Here, a **fellow citizen** does not refer to “citizens” in a modern sense. Rather the expression refers to another Israelite, probably a direct member of an individual’s immediate or extended family or wider clan network. If the term **citizen** would be misleading in your language, consider using a generic expression. Alternate translation: “a member of his immediate or extended family or clan” -6:2 k1zm rc://*/ta/man/translate/figs-explicit בְּ⁠פִקָּד֗וֹן 1 This **deposit** refers to either (1) a monetary downpayment that served to guarantee the full payment of a larger amount. Alternate translation: “with a downpayment on a larger owed sum” or (2) an item that was given from one individual to another for safe-keeping. Alternate translation: “with an item given to him for safe-keeping” -6:2 vren rc://*/ta/man/translate/figs-idiom אֽוֹ־בִ⁠תְשׂ֤וּמֶת יָד֙ 1 The expression **a pledge of a hand** refers to a physical item that is given from one member of a community to another. This item would commit the indiviudal who received it to carry out the stipulations of the oath. Alternate translation: “or with a physical item that serves as a reminder of the terms of the oath made between them” +6:2 k1zm rc://*/ta/man/translate/figs-explicit בְּ⁠פִקָּד֗וֹן 1 This **deposit** refers to either (1) a monetary down payment that served to guarantee the full payment of a larger amount. Alternate translation: “with a down payment on a larger owed sum” or (2) an item that was given from one individual to another for safekeeping. Alternate translation: “with an item given to him for safekeeping” +6:2 vren rc://*/ta/man/translate/figs-idiom אֽוֹ־בִ⁠תְשׂ֤וּמֶת יָד֙ 1 The expression **a pledge of a hand** refers to a physical item that is given from one member of a community to another. This item would commit the individual who received it to carry out the stipulations of the oath. Alternate translation: “or with a physical item that serves as a reminder of the terms of the oath made between them” 6:2 grkn rc://*/ta/man/translate/figs-abstractnouns א֣וֹ בְ⁠גָזֵ֔ל 1 If your language does not use an abstract noun for the idea behind the word **robbery**, you can express the same idea with a verbal form. Alternate translation: “or by robbing him” -6:2 d182 rc://*/ta/man/translate/figs-explicit א֖וֹ עָשַׁ֥ק אֶת־עֲמִיתֽ⁠וֹ 1 Here, to **extort** a **fellow citizen** refers to an employer refusing to pay an employee his or wages wages or one member of a party willfully withholding a previously agreed-upon amount of money. If this is not clear in your language, consider stating the meaning plainly. Alternate translation: “or he refuses to pay his employees or intentionally withholds money that he agreed to pay to his fellow citizen” +6:2 d182 rc://*/ta/man/translate/figs-explicit א֖וֹ עָשַׁ֥ק אֶת־עֲמִיתֽ⁠וֹ 1 Here, to **extort** a **fellow citizen** refers to an employer refusing to pay an employee his or her wages or one member of a party willfully withholding a previously agreed-upon amount of money from the other. If this is not clear in your language, consider stating the meaning plainly. Alternate translation: “or he refuses to pay his employees or intentionally withholds money that he agreed to pay to his fellow citizen” 6:3 f043 וְ⁠נִשְׁבַּ֣ע עַל־שָׁ֑קֶר עַל־אַחַ֗ת מִ⁠כֹּ֛ל אֲשֶׁר־יַעֲשֶׂ֥ה הָ⁠אָדָ֖ם לַ⁠חֲטֹ֥א בָ⁠הֵֽנָּה 1 Alternate translation: “and he swears on a lie in any of the ways people act and consequently sin” -6:3 shnb rc://*/ta/man/translate/figs-idiom וְ⁠נִשְׁבַּ֣ע עַל־שָׁ֑קֶר 1 The expression **swears on a lie** is an idiom that refers to taking an oath with another person deceitfully, that is, with the intention not to carry out the required actions of the oath. Alternate translation: “or he swears without the intention to fulfill the conditions of the oath and so swears deceitfully” +6:3 shnb rc://*/ta/man/translate/figs-idiom וְ⁠נִשְׁבַּ֣ע עַל־שָׁ֑קֶר 1 The expression **swears on a lie** is an idiom that refers to taking an oath with another person deceitfully, that is, with the intention not to carry out the required actions of the oath. Alternate translation: “or he swears without the intention to fulfill the conditions of the oath, and so, swears deceitfully” 6:3 zsj2 rc://*/ta/man/translate/figs-explicit וְ⁠נִשְׁבַּ֣ע 1 The expression **he swears** does not refer to the use of profanity or taboo language. Rather, it refers to taking an oath with another person that publicly binds an individual to particular actions. If this meaning is not clear in your language or if the use of the expression **he swears** would be confusing, consider stating the meaning plainly. Alternate translation: “or he makes an oath with another Israelite” 6:4 k9s7 rc://*/ta/man/translate/figs-explicit כִּֽי־יֶחֱטָ֣א וְ⁠אָשֵׁם֒ 1 The expression **when he sins** refers to committing any of the wrongdoings regarding taking an oath with a fellow Israelite described in [6:2–3](../06/02.md). If this would not be clear in your language, consider stating the meaning plainly. Alternate translation: “when he sins in any of the ways just described and so becomes guilty” -6:4 esh5 וְ⁠אָשֵׁם֒ 1 See how you translated this expression in [5:2](../05/02.md) and throughout the previous chapter. +6:4 esh5 rc://*/ta/man/translate/figs-explicit וְ⁠אָשֵׁם֒ 1 See how you translated this expression in [5:2](../05/02.md) and throughout the previous chapter. 6:4 otmd rc://*/ta/man/translate/writing-poetry אֶת־הַ⁠גְּזֵלָ֜ה אֲשֶׁ֣ר גָּזָ֗ל 1 Here, a verb and its object come from the same root. The phrase **he robbed** translates a verb that is related to the noun translated **robbery**. The repetition of related words adds emphasis to the statement. If your language can repeat words for emphasis and your language has comparable terms that you can use in your own translation, it would be appropriate to use that construction here in your translation. If not, consider using a generic expression: “whatever he stole” 6:4 ge0n rc://*/ta/man/translate/writing-poetry א֤וֹ אֶת־הָ⁠עֹ֨שֶׁק֙ אֲשֶׁ֣ר עָשָׁ֔ק 1 Here, a verb and its object come from the same root. The phrase **he extorted** translates a verb that is related to the noun translated **extortion**. The repetition of related words adds emphasis to the statement. If your language can repeat words for emphasis and your language has comparable terms that you can use in your own translation, it would be appropriate to use that construction here in your translation. If not, consider using a generic expression: “or whatever money he refused to pay” 6:4 d32h rc://*/ta/man/translate/writing-poetry אֶת־ הַ⁠פִּקָּד֔וֹן אֲשֶׁ֥ר הָפְקַ֖ד אִתּ֑⁠וֹ 1 Here, a verb and its object come from the same root. The phrase **was deposited** translates a verb that is related to the noun translated **deposit**. The repetition of related words adds emphasis to the statement. If your language can repeat words for emphasis and your language has comparable terms that you can use in your own translation, it would be appropriate to use that construction here in your translation. If not, consider using a generic expression: “whatever was deposited with him” -6:4 skzc אֶת־הַ⁠פִּקָּד֔וֹן 1 See how you translated this term in [6:2](../06/02.md). +6:4 skzc rc://*/ta/man/translate/figs-explicit אֶת־הַ⁠פִּקָּד֔וֹן 1 See how you translated this term in [6:2](../06/02.md). 6:4 eja8 rc://*/ta/man/translate/figs-activepassive אֲשֶׁ֥ר הָפְקַ֖ד אִתּ֑⁠וֹ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “that his fellow citizen deposited with him” 6:5 ngzt א֠וֹ מִ⁠כֹּ֞ל אֲשֶׁר־יִשָּׁבַ֣ע עָלָי⁠ו֮ לַ⁠שֶּׁקֶר֒ 1 Alternate translation: “or whatever he deceitfully swore and did not fulfill” -6:5 pux9 יִשָּׁבַ֣ע עָלָי⁠ו֮ לַ⁠שֶּׁקֶר֒ 1 See how you translated the similar idiom in [6:3](../06/03.md). -6:5 sv3s rc://*/ta/man/translate/figs-idiom בְּ⁠רֹאשׁ֔⁠וֹ 1 The expression **in its head** is an emphatic idiom that refers to doing something totally or completely. In the context, it connotes repaying the entire value of the monetary value of whatever the individual has stolen, extorted, or withheld from his fellow Israelite. If your language has a similar idiom, consider using it here. Alternate translation: “completely” or “in full” +6:5 pux9 rc://*/ta/man/translate/figs-idiom יִשָּׁבַ֣ע עָלָי⁠ו֮ לַ⁠שֶּׁקֶר֒ 1 See how you translated the similar idiom in [6:3](../06/03.md). +6:5 sv3s rc://*/ta/man/translate/figs-idiom בְּ⁠רֹאשׁ֔⁠וֹ 1 The expression **in its head** is an emphatic idiom that refers to doing something totally or completely. In this context, it connotes repaying the entire amount of the monetary value of whatever the individual has stolen, extorted, or withheld from his fellow Israelite. If your language has a similar idiom, consider using it here. Alternate translation: “completely” or “in full” 6:5 dmrd rc://*/ta/man/translate/figs-explicit וְ⁠שִׁלַּ֤ם אֹת⁠וֹ֙ 1 The expression **he will restore it** refers to paying back the monetary value of whatever the individual stole, extorted, or withheld from his fellow Israelite. If this would be unclear in your language, consider stating the meaning plainly. Alternate translation: “then he should repay the value of whatever he has stolen, extorted, or withheld from his fellow Israelite” 6:5 vi6h rc://*/ta/man/translate/writing-pronouns וַ⁠חֲמִשִׁתָ֖י⁠ו יֹסֵ֣ף עָלָ֑י⁠ו 1 Here, **it** refers to the monetary value of what the individual owes. See how you translated this in [5:16](../05/16.md). -6:5 tr1m rc://*/ta/man/translate/translate-fraction וַ⁠חֲמִשִׁתָ֖י⁠ו 1 The **one-fifth** is one part out of five equal parts. +6:5 tr1m rc://*/ta/man/translate/translate-fraction וַ⁠חֲמִשִׁתָ֖י⁠ו 1 The **fifth** is one part out of five equal parts. 6:5 n94x לַ⁠אֲשֶׁ֨ר ה֥וּא ל֛⁠וֹ 1 Alternate translation: “To whomever it is owed” -6:5 ilm6 rc://*/ta/man/translate/writing-pronouns יִתְּנֶ֖⁠נּוּ 1 Here, **it** refers to the full monetary value of what the individual owes plus the additional one-fifth that the law requires. Alternate translation: “he should give the full monetary amount of what is owed plus the required extra one-fifth” +6:5 ilm6 rc://*/ta/man/translate/writing-pronouns יִתְּנֶ֖⁠נּוּ 1 Here, **it** refers to the full monetary value of what the individual owes plus the additional fifth that the law requires. Alternate translation: “he should give the full monetary amount of what is owed plus the required extra fifth” 6:5 csvs rc://*/ta/man/translate/figs-possession בְּ⁠י֥וֹם אַשְׁמָתֽ⁠וֹ 1 Here, the expression **on the day of his guilt** uses the possessive form to describe any **day** that is characterized by the onset of **guilt**, both in the sense of the internal feeling of having committed wrongdoing and in the legal sense of needing to provide restitution for that wrongdoing. Alternate translation: “whenever he realizes that he is guilty” 6:5 szar rc://*/ta/man/translate/figs-abstractnouns בְּ⁠י֥וֹם אַשְׁמָתֽ⁠וֹ 1 Here, the abstract noun **guilt** does not refer to the guilt offering to which the same expression in [5:6](../05/06.md) and elsewhere in the previous chapter referred. Rather, it refers to both the internal sense of having committed wrongdoing and the legal state of needing to provide reparations for that wrongdoing, whether intentional or unintentional, in the same sense as the expression that you encountered in [6:4](../06/04.md). If this would be unclear in your language, consider stating the meaning plainly. Alternate translation: “on the day that he becomes guilty” 6:6 v5ja rc://*/ta/man/translate/figs-explicit וְ⁠אֶת־אֲשָׁמ֥⁠וֹ יָבִ֖יא לַ⁠יהוָ֑ה 1 As in [5:6](../05/06.md), here, **his guilt** does not refer to the legal status of guilt or to the feeling of having committed wrongdoing, but to the required penalty for that person’s guilt, that is, the sacrifice that will provide atonement for the individual’s guilt that he acquired by sinning unintentionally. If it would be clearer in your language, consider making the meaning plain. Alternate translation: “And he should bring the sacrifice required to make restitution for his guilt to Yahweh” -6:6 yr8o לַ⁠יהוָ֑ה 1 See how you translated this metonymy in [5:6](../05/06.md) and [5:15](../05/15.md). +6:6 yr8o rc://*/ta/man/translate/figs-metonymy לַ⁠יהוָ֑ה 1 See how you translated this metonymy in [5:6](../05/06.md) and [5:15](../05/15.md). 6:6 sw7j אַ֣יִל תָּמִ֧ים מִן־הַ⁠צֹּ֛אן 1 See how you translated this expression in [5:15](../05/15.md). -6:6 b7td בְּ⁠עֶרְכְּ⁠ךָ֥ 1 See how you translated this expression in [5:15](../05/15.md). -6:6 fppq לְ⁠אָשָׁ֖ם 1 See how you translated this expression in [5:15](../05/15.md). +6:6 b7td rc://*/ta/man/translate/figs-explicit בְּ⁠עֶרְכְּ⁠ךָ֥ 1 See how you translated this expression in [5:15](../05/15.md). +6:6 fppq rc://*/ta/man/translate/figs-explicit לְ⁠אָשָׁ֖ם 1 See how you translated this expression in [5:15](../05/15.md). 6:7 ybw2 וְ⁠כִפֶּ֨ר עָלָ֧י⁠ו הַ⁠כֹּהֵ֛ן 1 See how you translated the similar expression in [1:4](../01/04.md). -6:7 mnh9 לִ⁠פְנֵ֥י יְהוָ֖ה 1 See how you translated this expression in [1:5](../01/05.md). Alternate translation: “in the presence of Yahweh” or “in the precincts of the sacred tent where Yahweh lives among the Israelites” +6:7 mnh9 rc://*/ta/man/translate/figs-metaphor לִ⁠פְנֵ֥י יְהוָ֖ה 1 See how you translated this expression in [1:5](../01/05.md). Alternate translation: “in the presence of Yahweh” or “in the precincts of the sacred tent where Yahweh lives among the Israelites” 6:7 n4ih rc://*/ta/man/translate/writing-pronouns וְ⁠נִסְלַ֣ח ל֑⁠וֹ 1 Here, **him** refers to the individual offering the sacrifice, not to the priest. If this is not clear in your language, consider making the referent explicit. Alternate translation: “and it will be forgiven to the individual who offers the sacrifice” 6:7 ixwy rc://*/ta/man/translate/figs-activepassive וְ⁠נִסְלַ֣ח ל֑⁠וֹ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “and Yahweh will forgive him” 6:7 wgkg rc://*/ta/man/translate/figs-explicit עַל־אַחַ֛ת מִ⁠כֹּ֥ל אֲשֶֽׁר־יַעֲשֶׂ֖ה לְ⁠אַשְׁמָ֥ה בָֽ⁠הּ 1 In the phrase **all that he does to his guilt**, the abstract noun **guilt** is not the indirect object of the verb **does**, but its result or consequence. In other words, the person’s **guilt** comes as a result of something that they have done. If it would be clearer in your language, consider stating the meaning plainly. Alternate translation: “concerning one thing from all that he does and becomes guilty by doing it” 6:7 eclt rc://*/ta/man/translate/writing-pronouns מִ⁠כֹּ֥ל אֲשֶֽׁר־יַעֲשֶׂ֖ה לְ⁠אַשְׁמָ֥ה 1 Here, the words **he** and **his** do not refer to a specific person, but generally to anyone who does something that causes him to acquire legal guilt. If it would be helpful in your language, consider making this explicit. Alternate translation: “from all that any individual might do to his guilt” or “from everything that someone could do to his guilt” 6:8 kaur rc://*/ta/man/translate/writing-quotations לֵּ⁠אמֹֽר 1 The word translated **saying** introduces a direct quotation. In your translation, consider ways in which you might introduce this quotation naturally in your language. 6:8-9 zk2u rc://*/ta/man/translate/figs-quotesinquotes לֵּ⁠אמֹֽר & צַ֤ו אֶֽת־אַהֲרֹן֙ וְ⁠אֶת־בָּנָ֣י⁠ו לֵ⁠אמֹ֔ר 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. It may be helpful to begin a new sentence here. Alternate translation: “He told Moses to command Aaron and his sons” -6:9 hck7 rc://*/ta/man/translate/figs-metaphor אֶֽת־אַהֲרֹן֙ וְ⁠אֶת־בָּנָ֣י⁠ו 1 As in [2:2](../02/02.md), at the time when Yahweh spoke to Moses from the Tent of Meeting, **Aaron** and *his sons** constituted the priesthood. But these instructions also applied to future generations, when the term “sons” would be a way of referring to the priests as Aaron's “descendants.” If it would be clearer in your language, you could use that term, which would apply to both the original priests and to their successors. Alternate translation: “Aaron and to his descendants” +6:9 hck7 rc://*/ta/man/translate/figs-metaphor אֶֽת־אַהֲרֹן֙ וְ⁠אֶת־בָּנָ֣י⁠ו 1 As in [2:2](../02/02.md), at the time when Yahweh spoke to Moses from the tent of meeting, **Aaron** and *his sons** constituted the priesthood. But these instructions also applied to future generations, when the term “sons” would be a way of referring to the priests as Aaron's “descendants.” If it would be clearer in your language, you could use that term, which would apply to both the original priests and to their successors. Alternate translation: “Aaron and to his descendants” 6:9 hxc2 rc://*/ta/man/translate/writing-quotations לֵ⁠אמֹ֔ר 1 The word translated **saying** introduces a direct quotation. In your translation, consider ways in which you might introduce this quotation naturally in your language. 6:9 eo2c rc://*/ta/man/translate/figs-possession תּוֹרַ֖ת הָ⁠עֹלָ֑ה 1 Here, the expression **the instruction of the burnt offering** uses the possessive form to describe **instruction** that is characterized by the fact that it concerns **the burnt offering**. Alternate translation: “the instruction regarding how the priest should perform the burnt offering” 6:9 cs53 הִ֣וא הָ⁠עֹלָ֡ה עַל֩ מוֹקְדָ֨ה עַל־הַ⁠מִּזְבֵּ֤חַ 1 Alternate translation: “It is a burnt offering, on the hearth, on the altar” @@ -477,149 +477,149 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 6:9 a961 rc://*/ta/man/translate/figs-activepassive וְ⁠אֵ֥שׁ הַ⁠מִּזְבֵּ֖חַ תּ֥וּקַד בּֽ⁠וֹ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “And the priests should keep the fire of the altar burning” 6:9 kjwz rc://*/ta/man/translate/figs-possession וְ⁠אֵ֥שׁ הַ⁠מִּזְבֵּ֖חַ 1 Here, the expression **the fire of the altar** uses the possessive form to describe **fire** that is characterized by its location on **altar**. Alternate translation: “the fire that is on top of the altar” 6:10 ko21 rc://*/ta/man/translate/figs-explicit מִדּ֣⁠וֹ בַ֗ד 1 This **linen robe** is described in [Exodus 28:1–5](exod/28/01.md) and [Exod 28:31–35](exod/28/31.md). It was a blue linen robe made of one piece of fabric, covered in a design of blue, purple, and scarlet pomegranates and included gold bells on the hem. If your language has a term for a special outer garment, especially in religious contexts, consider using it here. -6:10 fpgc rc://*/ta/man/translate/translate-unknown בַ֗ד & בַד֮ 1 This **linen** is a flax-based textile made from fibers derived from the stems of the flax plant. If your language does not have a word for this kind of fabric, consider using a general expression. Alternate translation: “his robe made from fine fabric” -6:10 wc6s rc://*/ta/man/translate/translate-unknown וּ⁠מִֽכְנְסֵי־ בַד֮ 1 These **undergarments of linen** are described in [Exodus 28:1–5](exod/28/01.md) and [Exod 28:42–43](exod/28/43.md). Covering the waist to the thigh, they were required whenever the priest entered the tent of meeting or approached the altar to perform a sacrifice. If you language has a word for special undergarments that a person might wear in religious contexts, consider using it here. Alternate translation: “and his ceremonial linen underwear” -6:10 tfzo rc://*/ta/man/translate/figs-idiom יִלְבַּ֣שׁ עַל־בְּשָׂר⁠וֹ֒ 1 Here, **flesh** is either (1) an idiomatic expression for bear skin. Alternate translation: “he should wear directly on his skin” or 2) a euphemism for male genitals. Alternate translation: “he should wear in order to cover his genitals” +6:10 fpgc rc://*/ta/man/translate/translate-unknown בַ֗ד & בַד֮ 1 This **linen** is a flax-based textile made from fibers derived from the stems of the flax plant. If your language does not have a word for this kind of fabric, consider using a general expression. Alternate translation: “fine fabric … fine fabric" +6:10 wc6s rc://*/ta/man/translate/translate-unknown וּ⁠מִֽכְנְסֵי־ בַד֮ 1 These **undergarments of linen** are described in [Exodus 28:1–5](exod/28/01.md) and [Exod 28:42–43](exod/28/43.md). Covering the priest from the waist to the thigh, they were required whenever the priest entered the tent of meeting or approached the altar to perform a sacrifice. If your language has a word for special undergarments that a person might wear in religious contexts, consider using it here. Alternate translation: “and his ceremonial linen underwear” +6:10 tfzo rc://*/ta/man/translate/figs-idiom יִלְבַּ֣שׁ עַל־בְּשָׂר⁠וֹ֒ 1 Here, **flesh** is either (1) an idiomatic expression for bare skin. Alternate translation: “he should wear directly on his skin” or 2) a euphemism for male genitals. Alternate translation: “he should wear in order to cover his genitals” 6:10 m8t8 וְ⁠הֵרִ֣ים 1 Alternate translation: “And he should remove” 6:10 y6a1 אֶת־הַ⁠דֶּ֗שֶׁן 1 See how you translated this term in [1:16](../01/16.md). -6:10 m875 rc://*/ta/man/translate/figs-metaphor אֲשֶׁ֨ר תֹּאכַ֥ל הָ⁠אֵ֛שׁ אֶת־ הָ⁠עֹלָ֖ה עַל־ הַ⁠מִּזְבֵּ֑חַ 1 The author of Leviticus uses the image of **the fire** consuming or eating **the burnt offering** to refer to the process that the sacrifice undergoes as the fire burning it until it is **fatty ash**. If your language has a similar idiom used to describe fire that completely burns something, consider using it here. If not, consider using a generic expression. Alternate translation: “where the fire has completely burned the burnt offerings on the altar so that they are now nothing but ash” -6:10 m85x rc://*/ta/man/translate/writing-pronouns וְ⁠שָׂמ֕⁠וֹ 1 Here, **it** refers to the **fatty ash** that has accumulated on the top of the altar. If this is unclear in your language, consider making the referent explicit. Alternate translation: “and he should put the fatty ash that has accumulated on the altar** +6:10 m875 rc://*/ta/man/translate/figs-metaphor אֲשֶׁ֨ר תֹּאכַ֥ל הָ⁠אֵ֛שׁ אֶת־ הָ⁠עֹלָ֖ה עַל־ הַ⁠מִּזְבֵּ֑חַ 1 The author of Leviticus uses the image of **the fire** consuming or eating **the burnt offering** to refer to the process that the sacrifice undergoes as the fire burns it until it is **fatty ash**. If your language has a similar idiom used to describe fire that completely burns something, consider using it here. If not, consider using a generic expression. Alternate translation: “where the fire has completely burned the burnt offerings on the altar so that they are now nothing but ash” +6:10 m85x rc://*/ta/man/translate/writing-pronouns וְ⁠שָׂמ֕⁠וֹ 1 Here, **it** refers to the **fatty ash** that has accumulated on the altar. If this is unclear in your language, consider making the referent explicit. Alternate translation: “and he should put the fatty ash that has accumulated on the altar** 6:11 hr24 rc://*/ta/man/translate/figs-explicit אֶת־בְּגָדָ֔י⁠ו 1 Here, **his clothes** refers to the linen robe and the linen undergarments described in the previous verse. If this would be unclear in your language, consider stating the meaning plainly. Alternate translation: “his linen robe and undergarments” -6:11 ggt0 rc://*/ta/man/translate/figs-explicit בְּגָדִ֣ים אֲחֵרִ֑ים 1 Here, **other clothes** refers to common, everyday clothing that the priest owns that could be used for removing the ash to the clean place without the danger of making something sacred, like his special linen clothing, become desecrated and common. Alternate translation: “other, everyday common clothing” -6:11 kazg אֶל־מִ⁠ח֣וּץ לַֽ⁠מַּחֲנֶ֔ה אֶל־מָק֖וֹם טָהֽוֹר 1 See how you translated the similar expression in [4:12](../04/12.md). -6:12 w5lh וְ⁠הָ⁠אֵ֨שׁ עַל־ הַ⁠מִּזְבֵּ֤חַ תּֽוּקַד־ בּ⁠וֹ֙ 1 See how you translated the similar expression in [6:9](../06/09.md). +6:11 ggt0 rc://*/ta/man/translate/figs-explicit בְּגָדִ֣ים אֲחֵרִ֑ים 1 Here, **other clothes** refers to common, everyday clothing that the priest owns that could be used for removing the ash to the clean place without the danger of making something sacred, like his special linen clothing, become desecrated and common. Alternate translation: “other, everyday, common clothing” +6:11 kazg אֶל־מִ⁠ח֣וּץ לַֽ⁠מַּחֲנֶ֔ה אֶל־מָק֖וֹם טָהֽוֹר 1 See how you translated the similar expression in [4:12](../04/12.md). +6:12 w5lh rc://*/ta/man/translate/figs-activepassive וְ⁠הָ⁠אֵ֨שׁ עַל־ הַ⁠מִּזְבֵּ֤חַ תּֽוּקַד־ בּ⁠וֹ֙ 1 See how you translated the similar expression in [6:9](../06/09.md). 6:12 z80u rc://*/ta/man/translate/figs-idiom בַּ⁠בֹּ֣קֶר בַּ⁠בֹּ֑קֶר 1 The repetition of the phrase **in the morning** is an emphatic way to say “every morning.” If your language also uses repetition for emphasis in this way, consider doing so here. If not, consider stating the meaning plainly. Alternate translation: “every morning” or “morning by morning” 6:12 xjsb rc://*/ta/man/translate/writing-pronouns עָלֶ֧י⁠הָ & עָלֶ֨י⁠הָ֙ & עָלֶ֖י⁠הָ 1 Here, **it** refers to **the fire on the altar**. Alternate translation: “on the fire that is on the altar ... on that same fire ... on the altar’s fire” 6:12 xpmu וְ⁠הִקְטִ֥יר עָלֶ֖י⁠הָ 1 See how you translated the similar expression in [1:9](../01/09.md). 6:12 jp9m rc://*/ta/man/translate/figs-explicit חֶלְבֵ֥י הַ⁠שְּׁלָמִֽים 1 The **fat of the peace offerings** refers to the portions of fat described in [3:3–4](../03/03.md) and elsewhere in chapter 3. If it would be helpful in your language, consider making the referent explicit. Alternate translation: “the fat portions that are required for the peace offerings, including the fat covering the innards, all the fat that is on the innards, the two kidneys and the fat that is on them that is by the loins, and the lobe on the liver” -6:13 j84c אֵ֗שׁ תָּמִ֛יד תּוּקַ֥ד עַל־הַ⁠מִּזְבֵּ֖חַ 1 See how you translated the similar expression in [6:9](../06/09.md). -6:14 xwgk וְ⁠זֹ֥את תּוֹרַ֖ת הַ⁠מִּנְחָ֑ה 1 See how you translated the similar expression in [6:9](../06/09.md). Alternate translation: “the instruction regarding how the priest should perform the grain offering” -6:14 nch7 בְּנֵֽי־אַהֲרֹן֙ 1 See how you translated this expression in [1:5](../01/05.md). -6:14 k3r1 לִ⁠פְנֵ֣י יְהוָ֔ה 1 See how you translated this expression in [1:5](../01/05.md). Alternate translation: “in the precinct of the sacred tent where Yahweh lives among the Israelites” -6:14 os48 rc://*/ta/man/translate/figs-idiom אֶל־פְּנֵ֖י הַ⁠מִּזְבֵּֽחַ 1 The expression **toward the face of the altar** is an prepositional idiom that refers to the space in front of the front side of the altar. Alternate translation: “before the altar” or “in the space in front of the altar” -6:15 zrxr rc://*/ta/man/translate/writing-pronouns וְ⁠הֵרִ֨ים מִמֶּ֜⁠נּוּ 1 Here, **he** refers to the priest who is offering the grain offering. If it be helpful in your language, consider making the reference explicit. Alternate translation: “And the priest should raise up from it” +6:13 j84c rc://*/ta/man/translate/figs-activepassive אֵ֗שׁ תָּמִ֛יד תּוּקַ֥ד עַל־הַ⁠מִּזְבֵּ֖חַ 1 See how you translated the similar expression in [6:9](../06/09.md). +6:14 xwgk rc://*/ta/man/translate/figs-possession וְ⁠זֹ֥את תּוֹרַ֖ת הַ⁠מִּנְחָ֑ה 1 See how you translated the similar expression in [6:9](../06/09.md). Alternate translation: “And this is the instruction regarding how the priest should perform the grain offering” +6:14 nch7 rc://*/ta/man/translate/figs-metaphor בְּנֵֽי־אַהֲרֹן֙ 1 See how you translated this expression in [1:5](../01/05.md). +6:14 k3r1 rc://*/ta/man/translate/figs-metaphor לִ⁠פְנֵ֣י יְהוָ֔ה 1 See how you translated this expression in [1:5](../01/05.md). Alternate translation: “in the precinct of the sacred tent where Yahweh lives among the Israelites” +6:14 os48 rc://*/ta/man/translate/figs-idiom אֶל־פְּנֵ֖י הַ⁠מִּזְבֵּֽחַ 1 The expression **toward the face of the altar** is a prepositional idiom that refers to the space in front of the front side of the altar. Alternate translation: “before the altar” or “in the space in front of the altar” +6:15 zrxr rc://*/ta/man/translate/writing-pronouns וְ⁠הֵרִ֨ים מִמֶּ֜⁠נּוּ 1 Here, **he** refers to the priest who is offering the grain offering. If it be helpful in your language, consider making the reference explicit. Alternate translation: “And the priest shall raise up from it” 6:15 mj35 בְּ⁠קֻמְצ֗⁠וֹ 1 See how you translated the similar expression in [2:2](../02/02.md). Alternate translation: “with a large handful” -6:15 vkkx מִ⁠סֹּ֤לֶת 1 See how you translated this term in [2:1](../02/01.md). -6:15 yu8n וְ⁠הִקְטִ֣יר הַ⁠מִּזְבֵּ֗חַ 1 See how you translated the similar expression in [1:9](../02/02.md). Alternate translation: “And he will cause everything to become smoke on the altar and ascend toward God in heaven” -6:15 cs5z רֵ֧יחַ נִיחֹ֛חַ & לַ⁠יהוָֽה 1 See how you translated these expressions in [1:9](../01/09.md). +6:15 vkkx rc://*/ta/man/translate/translate-unknown מִ⁠סֹּ֤לֶת 1 See how you translated this term in [2:1](../02/01.md). +6:15 yu8n rc://*/ta/man/translate/translate-symaction וְ⁠הִקְטִ֣יר הַ⁠מִּזְבֵּ֗חַ 1 See how you translated the similar expression in [1:9](../01/09.md). Alternate translation: “And he will cause everything to become smoke on the altar and ascend toward God in heaven” +6:15 cs5z rc://*/ta/man/translate/figs-metaphor רֵ֧יחַ נִיחֹ֛חַ & לַ⁠יהוָֽה 1 See how you translated these expressions in [1:9](../01/09.md). 6:16 q6ww וְ⁠הַ⁠נּוֹתֶ֣רֶת מִמֶּ֔⁠נָּה 1 See how you translated the similar expression in [2:3](../02/03.md). -6:16 vytc אַהֲרֹ֣ן וּ⁠בָנָ֑י⁠ו 1 See how you translated the similar way of referring to the priests in [2:2](../02/02.md). +6:16 vytc rc://*/ta/man/translate/figs-metaphor אַהֲרֹ֣ן וּ⁠בָנָ֑י⁠ו 1 See how you translated the similar way of referring to the priests in [2:2](../02/02.md). 6:16 l34o rc://*/ta/man/translate/writing-parallelism מַצּ֤וֹת תֵּֽאָכֵל֙ בְּ⁠מָק֣וֹם קָדֹ֔שׁ בַּ⁠חֲצַ֥ר אֹֽהֶל־מוֹעֵ֖ד יֹאכְלֽוּ⁠הָ 1 These two phrases mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the clauses with a word that shows that the second clause is repeating the first one, not saying something additional. Alternate translation: “Unleavened bread should be eaten in a holy place. Yes, the priests should it eat it in the courtyard of the tent of meeting” -6:16 yl98 rc://*/ta/man/translate/figs-activepassive מַצּ֤וֹת תֵּֽאָכֵל֙ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “They should eat the unleavened bread” -6:17 scb9 rc://*/ta/man/translate/figs-activepassive לֹ֤א תֵאָפֶה֙ חָמֵ֔ץ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “Do not bake it with yeast” +6:16 yl98 rc://*/ta/man/translate/figs-activepassive מַצּ֤וֹת תֵּֽאָכֵל֙ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “They shall eat the unleavened bread” +6:17 scb9 rc://*/ta/man/translate/figs-activepassive לֹ֤א תֵאָפֶה֙ חָמֵ֔ץ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “Do not bake it with leaven” 6:17 jbz4 חֶלְקָ֛⁠ם נָתַ֥תִּי אֹתָ֖⁠הּ 1 Alternate translation: “I have given them their portion” -6:17 p4ar rc://*/ta/man/translate/writing-pronouns חֶלְקָ֛⁠ם נָתַ֥תִּי אֹתָ֖⁠הּ 1 Here, **Their** refers to Aaron and his sons mentioned in the previous verse. If it would be helpful, consider making the referent explicit. Alternate translation: “I have given the portion belonging to Aaron and his sons to them” -6:17 sw40 rc://*/ta/man/translate/figs-explicit חֶלְקָ֛⁠ם נָתַ֥תִּי אֹתָ֖⁠הּ מֵ⁠אִשָּׁ֑⁠י 1 The phrase **their portion** refers to the portion of the grain offering that is left over after the memorial portion has been lifted out and burnt. This remaining portion was to be reserved for the priests to eat. If it would be helpful in your language, consider stating the meaning plainly. Alternate translation: “From all my gifts, I have given the portion of the grain offering that is left over after the memorial portion is burned to the priests for food” -6:17 rvti קֹ֤דֶשׁ קָֽדָשִׁים֙ הִ֔וא 1 See how you translated this expression in [2:3](../02/03.md). -6:17 k5hu כַּ⁠חַטָּ֖את 1 See how you translated this term in [4:3](../04/03.md). -6:17 vnhv וְ⁠כָ⁠אָשָֽׁם 1 See how you translated this term in [5:15](../05/15.md). +6:17 p4ar rc://*/ta/man/translate/writing-pronouns חֶלְקָ֛⁠ם נָתַ֥תִּי אֹתָ֖⁠הּ 1 Here, **Their** refers to Aaron and his sons, mentioned in the previous verse. If it would be helpful, consider making the referent explicit. Alternate translation: “I have given the portion belonging to Aaron and his sons to them” +6:17 sw40 rc://*/ta/man/translate/figs-explicit חֶלְקָ֛⁠ם נָתַ֥תִּי אֹתָ֖⁠הּ מֵ⁠אִשָּׁ֑⁠י 1 The phrase **Their portion** refers to the portion of the grain offering that remains after the memorial portion has been lifted out and burned. This remaining portion was to be reserved for the priests to eat. If it would be helpful in your language, consider stating the meaning plainly. Alternate translation: “From all my gifts, I have given to the priests for food the portion of the grain offering that is left over after the memorial portion is burned” +6:17 rvti rc://*/ta/man/translate/figs-possession קֹ֤דֶשׁ קָֽדָשִׁים֙ הִ֔וא 1 See how you translated this expression in [2:3](../02/03.md). +6:17 k5hu rc://*/ta/man/translate/translate-unknown כַּ⁠חַטָּ֖את 1 See how you translated this term in [4:3](../04/03.md). +6:17 vnhv c://*/ta/man/translate/figs-explicit וְ⁠כָ⁠אָשָֽׁם 1 See how you translated this term in [5:15](../05/15.md). 6:18 imdc כָּל־זָכָ֞ר בִּ⁠בְנֵ֤י אַהֲרֹן֙ יֹֽאכֲלֶ֔⁠נָּה 1 Alternate translation: “Every male among the sons of Aaron is permitted to eat it” or “Every male among the sons of Aaron may eat it” -6:18 n55t מֵ⁠אִשֵּׁ֖י יְהוָ֑ה 1 See how you translated the similar possessive form in [2:3](../02/03.md). -6:18 n43x rc://*/ta/man/translate/figs-explicit כֹּ֛ל אֲשֶׁר־ יִגַּ֥ע בָּ⁠הֶ֖ם יִקְדָּֽשׁ 1 This could mean that (1) any object or person that touches the portion of the offering reserved for the priests’ food becomes as holy as the portion itself. Alternate translation: “Anyone or anything that touches them becomes holy” or (2) any person who touches this offering must be someone set apart for handling sacred items, that is, the priests alone. Alternate translation: “Anyone who touches them must be holy themselves” +6:18 n55t rc://*/ta/man/translate/figs-possession מֵ⁠אִשֵּׁ֖י יְהוָ֑ה 1 See how you translated the similar possessive form in [2:3](../02/03.md). +6:18 n43x rc://*/ta/man/translate/figs-explicit כֹּ֛ל אֲשֶׁר־ יִגַּ֥ע בָּ⁠הֶ֖ם יִקְדָּֽשׁ 1 This could mean: (1) any object or person that touches the portion of the offering reserved for the priests’ food becomes as holy as the portion itself. Alternate translation: “Anyone or anything that touches them becomes holy” (2) any person who touches this offering must be someone set apart for handling sacred items, that is, the priests alone. Alternate translation: “Anyone who touches them must be holy themselves” 6:19 sx4e rc://*/ta/man/translate/writing-quotations לֵּ⁠אמֹֽר 1 The word translated **saying** introduces a direct quotation. In your translation, consider ways in which you might introduce this quotation naturally in your language. -6:20 m3en קָרְבַּן֩ & יַקְרִ֣יבוּ 1 See how you translated the emphatic repetition of these words in [1:2](../01/02.md). -6:20 gu1j אַהֲרֹ֨ן וּ⁠בָנָ֜י⁠ו 1 See how you translated the similar expression in [2:3](../02/03.md). -6:20 skd2 rc://*/ta/man/translate/figs-explicit בְּ⁠יוֹם֙ הִמָּשַׁ֣ח אֹת֔⁠וֹ 1 The expression **the day of his being anointed** implies that **Aarons and his sons** are anointed in order to become priests. If it would be helpful in your language, consider providing this implied information. Alternate translation: “on the day of his being anointed to serve as a priest” -6:20 utnw rc://*/ta/man/translate/figs-activepassive בְּ⁠יוֹם֙ הִמָּשַׁ֣ח אֹת֔⁠וֹ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “on the day when the high priests anoints a son of Aaron to become a priest” +6:20 m3en rc://*/ta/man/translate/writing-poetry קָרְבַּן֩ & יַקְרִ֣יבוּ 1 See how you translated the emphatic repetition of these words in [1:2](../01/02.md). +6:20 gu1j rc://*/ta/man/translate/figs-metaphor אַהֲרֹ֨ן וּ⁠בָנָ֜י⁠ו 1 See how you translated the similar expression in [2:3](../02/03.md). +6:20 skd2 rc://*/ta/man/translate/figs-explicit בְּ⁠יוֹם֙ הִמָּשַׁ֣ח אֹת֔⁠וֹ 1 The expression **the day of his being anointed** implies that **Aaron and his sons** are anointed in order to become priests. If it would be helpful in your language, consider providing this implied information. Alternate translation: “on the day of his being anointed to serve as a priest” +6:20 utnw rc://*/ta/man/translate/figs-activepassive בְּ⁠יוֹם֙ הִמָּשַׁ֣ח אֹת֔⁠וֹ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “on the day when the high priest anoints a son of Aaron to become a priest” 6:20 x202 rc://*/ta/man/translate/writing-pronouns בְּ⁠יוֹם֙ הִמָּשַׁ֣ח אֹת֔⁠וֹ 1 Here, **his** refers in a general way to any individual male descendent of **Aaron** who will be anointed to be a priest. If it would be helpful in your language, consider making this explicit. Alternate translation: “on the day of the anointing of any of the sons of Aaron” 6:20 ja5e rc://*/ta/man/translate/translate-bvolume עֲשִׂירִ֨ת הָ⁠אֵפָ֥ה סֹ֛לֶת 1 An **ephah** is an ancient measurement of volume equivalent to approximately 22.8 liters. Consequently, a **tenth of an ephah** is a little more than two liters. If it would be helpful in your language, you could use the equivalent modern measurement in your translation or in a footnote. Alternate translation: “about two liters of flour” 6:20 uya3 rc://*/ta/man/translate/translate-fraction עֲשִׂירִ֨ת 1 A **tenth** is one part of ten equal parts. -6:20 yptr rc://*/ta/man/translate/figs-ellipsis מַחֲצִיתָ֣⁠הּ בַּ⁠בֹּ֔קֶר וּ⁠מַחֲצִיתָ֖⁠הּ בָּ⁠עָֽרֶב 1 This expression leaves out some words that may be essential for understanding in some languages. The phrase refers to a requirement to bring **half** of the prescribed grain offering in the first half of the day, and the other half later on in the latter half of the day. If it would be helpful in your language, consider starting a new sentence here. Alternate translation, with a period before: “The priest should bring half of the grain offering in the morning and the other half in the evening” +6:20 yptr rc://*/ta/man/translate/figs-ellipsis מַחֲצִיתָ֣⁠הּ בַּ⁠בֹּ֔קֶר וּ⁠מַחֲצִיתָ֖⁠הּ בָּ⁠עָֽרֶב 1 This expression leaves out some words that may be essential for understanding in some languages. The phrase refers to a requirement to bring **half** of the prescribed grain offering in the first half of the day, and the other half later on, in the second half of the day. If it would be helpful in your language, consider starting a new sentence here. Alternate translation, with a period before: “The priest should bring half of the grain offering in the morning and the other half in the evening” 6:21 kkw9 rc://*/ta/man/translate/figs-activepassive עַֽל־מַחֲבַ֗ת בַּ⁠שֶּׁ֛מֶן תֵּעָשֶׂ֖ה 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “The priest should prepare it in oil on a griddle” -6:21 w6vv rc://*/ta/man/translate/figs-explicit עַֽל־מַחֲבַ֗ת בַּ⁠שֶּׁ֛מֶן תֵּעָשֶׂ֖ה 1 This expression refers to a method of cooking flour that has been mixed with oil similar to modern-day pan-frying. The batter, comprised of wheat flour and oil, is placed on a hot flat surface that has been covered in a generous amount of olive oil. If your language has a word for this method of cooking, consider using it here. If not, consider using a general expression. Alternate translation: “It should be pan-fried on a griddle in olive oil” -6:21 r8ne עַֽל־ מַחֲבַ֗ת 1 See how you translated this term in [2:5](../02/05.md). -6:21 j4wr rc://*/ta/man/translate/figs-explicit מֻרְבֶּ֣כֶת 1 The word translated **Mixed** refers to either (1) the flour and oil being “well-mixed” or “kneaded.” Alternate translation: “You should bring it well-kneaded” or (2) the flour being “well-soaked” with oil. Alternate translation: “You should bring it thoroughly soaked with oil” -6:21 u6mp rc://*/ta/man/translate/figs-123person תְּבִיאֶ֑⁠נָּה & תַּקְרִ֥יב 1 As the General Introduction to Leviticus discusses, the book often speaks of the Israelites and to the Israelites in the third person, even though it is a direct address. However, as the General Introduction to this chapter discusses, here and throughout the rest of the chapter, the author of Leviticus switches to a second-person address. If you have been using third-person pronouns since chapter 4, and the sudden switch to second-person would be confusing in your language, consider continuing to use the third-person in your translation. Alternate translation: “he should bring it … he should present” +6:21 w6vv rc://*/ta/man/translate/figs-explicit עַֽל־מַחֲבַ֗ת בַּ⁠שֶּׁ֛מֶן תֵּעָשֶׂ֖ה 1 This expression refers to a method of cooking flour that has been mixed with oil similar to modern-day pan-frying. The batter, comprised of wheat flour and oil, is placed on a hot, flat surface that has been coated with a generous amount of olive oil. If your language has a word for this method of cooking, consider using it here. If not, consider using a general expression. Alternate translation: “It should be pan-fried in olive oil on a griddle ” +6:21 r8ne rc://*/ta/man/translate/translate-unknown עַֽל־ מַחֲבַ֗ת 1 See how you translated this term in [2:5](../02/05.md). +6:21 j4wr rc://*/ta/man/translate/figs-explicit מֻרְבֶּ֣כֶת 1 The word translated **Mixed** refers to either (1) the flour and oil being “well-mixed” or “kneaded.” Alternate translation: “You should bring it well kneaded” or (2) the flour being “well soaked” with oil. Alternate translation: “You should bring it thoroughly soaked with oil” +6:21 u6mp rc://*/ta/man/translate/figs-123person תְּבִיאֶ֑⁠נָּה & תַּקְרִ֥יב 1 As the General Introduction to the book of Leviticus discusses, the book often speaks of the Israelites and to the Israelites in the third person, even in a direct address. However, as the General Introduction to this chapter discusses, here and throughout the rest of the chapter, the author of Leviticus switches to a second-person address. If you have been using third-person pronouns since chapter 4, and the sudden switch to second-person would be confusing in your language, consider continuing to use the third-person in your translation. Alternate translation: “he should bring it … he should present” 6:21 x83n רֵֽיחַ־ נִיחֹ֖חַ לַ⁠יהוָֽה 1 See how you translated the similar expression in [1:9](../01/09.md). 6:22 ciwr וְ⁠הַ⁠כֹּהֵ֨ן הַ⁠מָּשִׁ֧יחַ תַּחְתָּ֛י⁠ו מִ⁠בָּנָ֖י⁠ו יַעֲשֶׂ֣ה אֹתָ֑⁠הּ 1 Here, **it** refers to the unique grain offering required on the day of the priest’s anointing for the priesthood, as described in [6:19–20](../06/19.md). If it would be helpful in your language, consider making the referent explicit. Alternate translation: “And the anointed priest under him from his sons should prepare this particular grain offering” -6:22 o4t3 rc://*/ta/man/translate/figs-idiom וְ⁠הַ⁠כֹּהֵ֨ן הַ⁠מָּשִׁ֧יחַ תַּחְתָּ֛י⁠ו 1 The expression **the anointed priest under him** refers to the priest from among the descendants of the current high priest who has been appointed by the symbolic action of anointed to be the next high priest. If your language has a similar idiom to expression succession, consider using it here. If not, consider using a general expression. Alternate translation: “And the anointed priest who will succeed him” -6:22 mihg וְ⁠הַ⁠כֹּהֵ֨ן הַ⁠מָּשִׁ֧יחַ 1 See how you translated this way of referring to the high priest in [4:3](../04/03.md). +6:22 o4t3 rc://*/ta/man/translate/figs-idiom וְ⁠הַ⁠כֹּהֵ֨ן הַ⁠מָּשִׁ֧יחַ תַּחְתָּ֛י⁠ו 1 The expression **the anointed priest under him** refers to the priest from among the descendants of the current high priest who has been appointed by the symbolic action of being anointed to be the next high priest. If your language has a similar idiom to express succession, consider using it here. If not, consider using a general expression. Alternate translation: “And the anointed priest who will succeed him” +6:22 mihg rc://*/ta/man/translate/translate-unknown וְ⁠הַ⁠כֹּהֵ֨ן הַ⁠מָּשִׁ֧יחַ 1 See how you translated this way of referring to the high priest in [4:3](../04/03.md). 6:22 qs7u rc://*/ta/man/translate/figs-activepassive לַ⁠יהוָ֖ה כָּלִ֥יל תָּקְטָֽר 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. To formulate this sentence with an active form, see how you translated the expression in [1:9](../01/09.md). Alternate translation: “the priests should burn the whole offering and so cause it to become smoke on the altar and ascend towards Yahweh in heaven” 6:23 lhn3 rc://*/ta/man/translate/figs-explicit וְ⁠כָל־מִנְחַ֥ת כֹּהֵ֛ן כָּלִ֥יל תִּהְיֶ֖ה 1 This phrase instructs the priests to remember to offer this particular grain offering in its entirety, as opposed to the normal grain offerings, where the priest only burned the portion that he lifted out with a handful or the pieces that he chose to crumbled up on the altar. In these cases, the rest of the grain offering was permitted to be kept by the priest for food. Alternate translation: “As opposed to normal grain offerings, remember, this special grain offering that a priest offers when the high priest anoints him to become a priest should be offered on the altar in its entirety” 6:23 v7ac rc://*/ta/man/translate/figs-activepassive לֹ֥א תֵאָכֵֽל 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “No one should eat this special grain offering that a priest offers when the high priest anoints him to become a priest” 6:24 iwut rc://*/ta/man/translate/writing-quotations לֵּ⁠אמֹֽר 1 The word translated **saying** introduces a direct quotation. In your translation, consider ways in which you might introduce this quotation naturally in your language. -6:24-25 jr62 rc://*/ta/man/translate/figs-quotesinquotes לֵּ⁠אמֹֽר & דַּבֵּ֤ר אֶֽל־ אַהֲרֹן֙ וְ⁠אֶל־ בָּנָ֣י⁠ו לֵ⁠אמֹ֔ר 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. It may be helpful to begin a new sentence here. Alternate translation: “He told Moses to say this to Aaron and his sons” +6:24-25 jr62 rc://*/ta/man/translate/figs-quotesinquotes לֵּ⁠אמֹֽר & דַּבֵּ֤ר אֶֽל־ אַהֲרֹן֙ וְ⁠אֶל־ בָּנָ֣י⁠ו לֵ⁠אמֹ֔ר 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. It may be helpful to begin a new sentence here. Alternate translation: “He told Moses to say to Aaron and his sons” 6:25 xb9k rc://*/ta/man/translate/writing-quotations לֵ⁠אמֹ֔ר 1 The word translated **saying** introduces a direct quotation. In your translation, consider ways in which you might introduce this quotation naturally in your language. -6:25 m73v rc://*/ta/man/translate/figs-possession תּוֹרַ֖ת הַֽ⁠חַטָּ֑את 1 As is the case with the similar expression in [6:9](../06/09.md), the expression **the instruction of the purification offering** uses the possessive form to describe **instruction** that is characterized by the fact that it regards **the purification offering**. Alternate translation: “the instruction concerning how a priest should perform the purification offering” +6:25 m73v rc://*/ta/man/translate/figs-possession תּוֹרַ֖ת הַֽ⁠חַטָּ֑את 1 As is the case with the similar expression in [6:9](../06/09.md), the expression **the instruction of the purification offering** uses the possessive form to describe **instruction** that is characterized by the fact that it regards **the purification offering**. Alternate translation: “is the instruction concerning how a priest should perform the purification offering” 6:25 e32d rc://*/ta/man/translate/figs-activepassive בִּ⁠מְק֡וֹם אֲשֶׁר֩ תִּשָּׁחֵ֨ט הָ⁠עֹלָ֜ה 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “in the place where people slaughter the burnt offering” -6:25 pld6 rc://*/ta/man/translate/translate-tense בִּ⁠מְק֡וֹם אֲשֶׁר֩ תִּשָּׁחֵ֨ט הָ⁠עֹלָ֜ה 1 Here, the author of Leviticus does not use the present tense to describe contemporaneous or ongoing action, as if he is here referring to a specific instance where an individual is preparing this specific sacrifice. Rather, the present tense is being used both to describe action that was previously described in the book of Leviticus and to depict a hypothetical situation. If it would be helpful in your language, consider choosing language that make it plain that the author is not referring to specific past action. Alternate translation: “in the same location where the burnt offering would normally be slaughtered” +6:25 pld6 rc://*/ta/man/translate/translate-tense בִּ⁠מְק֡וֹם אֲשֶׁר֩ תִּשָּׁחֵ֨ט הָ⁠עֹלָ֜ה 1 Here, the author of Leviticus does not use the present tense to describe contemporaneous or ongoing action, as if he is here referring to a specific instance where an individual is preparing this specific sacrifice. Rather, the present tense is being used both to describe the action that was previously described in the book of Leviticus and to depict a hypothetical situation. If it would be helpful in your language, consider choosing language that makes it plain that the author is not referring to specific past action. Alternate translation: “in the same location where the burnt offering would normally be slaughtered” 6:25 zni8 rc://*/ta/man/translate/figs-activepassive תִּשָּׁחֵ֤ט הַֽ⁠חַטָּאת֙ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “people should also slaughter the purification offering” -6:25 grig לִ⁠פְנֵ֣י יְהוָ֔ה 1 See how you translated the similar expression in [1:5](../01/05.md). -6:25 g8qn קֹ֥דֶשׁ קָֽדָשִׁ֖ים הִֽוא 1 See how you translated the similar expression in [2:3](../02/03.md). -6:26 eaw2 rc://*/ta/man/translate/figs-activepassive בְּ⁠מָק֤וֹם קָדֹשׁ֙ תֵּֽאָכֵ֔ל 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “He should eat it in a holy place” -6:27 is2v כֹּ֛ל אֲשֶׁר־ יִגַּ֥ע בִּ⁠בְשָׂרָ֖⁠הּ יִקְדָּ֑שׁ 1 See how you translated the similar expression in [6:18](../06/18.md). -6:27 hsg1 rc://*/ta/man/translate/figs-explicit בִּ⁠בְשָׂרָ֖⁠הּ 1 Here, the expression **its flesh** refers to the meat of the purification offering. Alternate translation: “the meat of the purification offering that is not burnt completely on the altar” +6:25 grig rc://*/ta/man/translate/figs-metaphor לִ⁠פְנֵ֣י יְהוָ֔ה 1 See how you translated the similar expression in [1:5](../01/05.md). +6:25 g8qn rc://*/ta/man/translate/figs-possession קֹ֥דֶשׁ קָֽדָשִׁ֖ים הִֽוא 1 See how you translated the similar expression in [2:3](../02/03.md). +6:26 eaw2 rc://*/ta/man/translate/figs-activepassive בְּ⁠מָק֤וֹם קָדֹשׁ֙ תֵּֽאָכֵ֔ל 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “He shall eat it in a holy place” +6:27 is2v rc://*/ta/man/translate/figs-explicit כֹּ֛ל אֲשֶׁר־ יִגַּ֥ע בִּ⁠בְשָׂרָ֖⁠הּ יִקְדָּ֑שׁ 1 See how you translated the similar expression in [6:18](../06/18.md). +6:27 hsg1 rc://*/ta/man/translate/figs-explicit בִּ⁠בְשָׂרָ֖⁠הּ 1 Here, the expression **its flesh** refers to the meat of the purification offering. Alternate translation: “the meat of the purification offering that is not burned completely on the altar” 6:27 sjth וַ⁠אֲשֶׁ֨ר יִזֶּ֤ה מִ⁠דָּמָ⁠הּ֙ עַל־הַ⁠בֶּ֔גֶד אֲשֶׁר֙ יִזֶּ֣ה עָלֶ֔י⁠הָ תְּכַבֵּ֖ס בְּ⁠מָק֥וֹם קָדֹֽשׁ 1 Alternate translation: “And whoever sprinkles some of its blood on any clothing should wash the places where the blood was sprinkled on the clothing in a holy place” -6:27 rd0i וַ⁠אֲשֶׁ֨ר יִזֶּ֤ה מִ⁠דָּמָ⁠הּ֙ עַל־הַ⁠בֶּ֔גֶד אֲשֶׁר֙ יִזֶּ֣ה עָלֶ֔י⁠הָ תְּכַבֵּ֖ס בְּ⁠מָק֥וֹם קָדֹֽשׁ׃ 1 It is implied that the blood should be sprinkled not on clothing but only on sacred objects, like the altar, in order to cleanse them from the impurity of sin. This phrase refers to a hypothetical scenario in which, in the process of sprinkling the blood on the sacred objects, some blood also comes into contact with someone’s clothing, requiring the clothing to be carefully washed. If this would be unclear in your language, consider making the implied information explicit. Alternate translation: “And whoever, in the process of sprinkling blood on the sacred objects of the tent of meeting, also accidentally sprinkles some of the blood on the clothing, wherever he sprinkles on it, you must wash that spot in a holy place” -6:27 rtwr rc://*/ta/man/translate/figs-activepassive תְּכַבֵּ֖ס 1 As the General Introduction to Leviticus discusses, the book often speaks of the Israelites and to the Israelites in the third-person, even though it is a direct address. However, as the General Introduction to this chapter discusses, here and throughout the rest of the chapter, the author of Leviticus switches to a second-person address. If you have been using third-person pronouns since chapter 4, and the sudden switch to second-person would be confusing in your language, consider continuing to use the third-person in your translation. Alternate translation: “a person should wash” +6:27 rd0i rc://*/ta/man/translate/figs-explicit וַ⁠אֲשֶׁ֨ר יִזֶּ֤ה מִ⁠דָּמָ⁠הּ֙ עַל־הַ⁠בֶּ֔גֶד אֲשֶׁר֙ יִזֶּ֣ה עָלֶ֔י⁠הָ תְּכַבֵּ֖ס בְּ⁠מָק֥וֹם קָדֹֽשׁ׃ 1 It is implied that the blood should be sprinkled not on clothing but only on sacred objects, like the altar, in order to cleanse them from the impurity of sin. This phrase refers to a hypothetical scenario in which, in the process of sprinkling the blood on the sacred objects, some blood also comes into contact with someone’s clothing, requiring the clothing to be carefully washed. If this would be unclear in your language, consider making the implied information explicit. Alternate translation: “And whoever, in the process of sprinkling blood on the sacred objects of the tent of meeting, also accidentally sprinkles some of the blood on the clothing, wherever he sprinkles on it, you must wash that spot in a holy place” +6:27 rtwr rc://*/ta/man/translate/figs-123person תְּכַבֵּ֖ס 1 As the General Introduction to Leviticus discusses, the book often speaks of the Israelites and to the Israelites in the third-person, even though it is a direct address. However, as the General Introduction to this chapter discusses, here and throughout the rest of the chapter, the author of Leviticus switches to a second-person address. If you have been using third-person pronouns since chapter 4, and the sudden switch to second-person would be confusing in your language, consider continuing to use the third-person in your translation. Alternate translation: “a person shall wash” 6:28 f316 rc://*/ta/man/translate/figs-activepassive וּ⁠כְלִי־ חֶ֛רֶשׂ אֲשֶׁ֥ר תְּבֻשַּׁל־ בּ֖⁠וֹ יִשָּׁבֵ֑ר 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “The priest should shatter any container of earthenware in which he has boiled the purification offering” -6:28 wlyw rc://*/ta/man/translate/translate-unknown וּ⁠כְלִי־חֶ֛רֶשׂ & בִּ⁠כְלִ֤י נְחֹ֨שֶׁת֙ 1 The **container of earthenware** and the **container of bronze** refer to cooking vessels made from **earthenware** or **bronze**, likely resembling modern kitchen pots, in which meat could be cooked in boiling water. If your language has a specific word for a kitchen pot made from these materials, consider using it here. If not, consider using a generic expression. Alternate translation: “an earthenware pot … in a bronze pot” -6:28 sia1 rc://*/ta/man/translate/translate-unknown חֶ֛רֶשׂ 1 The **container** is described as made of **earthenware**, which refers to a material similar to clay or potsherds, out of which a pot-shaped vessel could be shaped and baked in a kiln until hardened. If your language as a specific word for this material, consider using it here. If not, consider using a generic expression. Alternate translation: “clay” +6:28 wlyw rc://*/ta/man/translate/translate-unknown וּ⁠כְלִי־חֶ֛רֶשׂ & בִּ⁠כְלִ֤י נְחֹ֨שֶׁת֙ 1 The **container of earthenware** and the **container of bronze** refer to cooking vessels made from **earthenware** or **bronze**, likely resembling modern kitchen pots, in which meat could be cooked in boiling water. If your language has a specific word for a kitchen pot made from these materials, consider using it here. If not, consider using a generic expression. Alternate translation: “And an earthenware pot … in a bronze pot” +6:28 sia1 rc://*/ta/man/translate/translate-unknown חֶ֛רֶשׂ 1 The **container** is described as made of **earthenware**, which refers to a material similar to clay or potsherds, out of which a pot-shaped vessel could be shaped and baked in a kiln until hardened. If your language has a specific word for this material, consider using it here. If not, consider using a generic expression. Alternate translation: “clay” 6:28 e4tz rc://*/ta/man/translate/figs-activepassive וְ⁠אִם־בִּ⁠כְלִ֤י נְחֹ֨שֶׁת֙ בֻּשָּׁ֔לָה 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “But if the priest has boiled the purification offering in a container of bronze” 6:28 at58 rc://*/ta/man/translate/figs-activepassive וּ⁠מֹרַ֥ק וְ⁠שֻׁטַּ֖ף בַּ⁠מָּֽיִם 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “then he should scour the bronze container and rinse it with water” 6:29 al20 כָּל־זָכָ֥ר בַּ⁠כֹּהֲנִ֖ים יֹאכַ֣ל אֹתָ֑⁠הּ 1 Alternate translation: “Every male among the sons of Aaron is permitted to eat it” or “Every male among the sons of Aaron may eat it” -6:29 cva6 קֹ֥דֶשׁ קָֽדָשִׁ֖ים הִֽוא 1 See how you translated the similar expression in [2:3](../02/03.md). +6:29 cva6 rc://*/ta/man/translate/figs-possession קֹ֥דֶשׁ קָֽדָשִׁ֖ים הִֽוא 1 See how you translated the similar expression in [2:3](../02/03.md). 6:30 b4w7 rc://*/ta/man/translate/figs-activepassive וְ⁠כָל־ חַטָּ֡את אֲשֶׁר֩ יוּבָ֨א מִ⁠דָּמָ֜⁠הּ אֶל־ אֹ֧הֶל מוֹעֵ֛ד 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “But every purification offering that requires the priest to bring some of its blood into the tent of meeting” -6:30 pcz5 לְ⁠כַפֵּ֥ר 1 See how you translated this expression in [1:4](../01/04.md). +6:30 pcz5 rc://*/ta/man/translate/figs-metaphor לְ⁠כַפֵּ֥ר 1 See how you translated this expression in [1:4](../01/04.md). 6:30 kgra rc://*/ta/man/translate/figs-explicit בַּ⁠קֹּ֖דֶשׁ 1 The expression **the holy place** is another way of referring to the portion of the tent of meeting which housed the altar and sacred objects that the priest would sprinkle with the blood of the sacrifice. Alternate translation: “in the sacred precincts of the tent of meeting” 6:30 yz83 rc://*/ta/man/translate/figs-activepassive לֹ֣א תֵאָכֵ֑ל 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “no one is permitted to eat it” 6:30 w6h7 rc://*/ta/man/translate/figs-activepassive תִּשָּׂרֵֽף 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “The priest must burn it” -7:intro nbv3 0 # Leviticus 7 General Notes\n\n## Structure and formatting\n\nThis chapter gives instructions on how to offer guilt offerings, peace offerings and freewill offerings.\n\n## Special concepts in this chapter\n\n### Blood\n\nThe people were not allowed to eat or drink the blood of the sacrificed meat because life was considered to be in the blood of the animal. (See: [[rc://*/tw/dict/bible/kt/blood]] and [Leviticus 17:11](../../lev/17/11.md)) -7:1 rct1 הָ⁠אָשָׁ֑ם 1\n\n See how you translated this specific kind of sacrifice in [5:15](../05/15.md). -7:1 m86w קֹ֥דֶשׁ קָֽדָשִׁ֖ים הֽוּא 1\n\n See how you translated this expression in [6:17](../06/17.md). +7:intro nbv3 0 # Leviticus 7 General Notes\n\n## Structure and Formatting\n\nThis chapter gives instructions on how to offer guilt offerings, peace offerings and freewill offerings.\n\n## Special Concepts in this Chapter\n\n### Blood\n\nThe people were not allowed to eat or drink the blood of the sacrificed animal because life was considered to be in the blood of the animal. (See: [[rc://*/tw/dict/bible/kt/blood]] and [Leviticus 17:11](../../lev/17/11.md)) +7:1 rct1 rc://*/ta/man/translate/translate-unknown הָ⁠אָשָׁ֑ם 1\n\n See how you translated this specific kind of sacrifice in [5:15](../05/15.md). +7:1 m86w rc://*/ta/man/translate/figs-possession קֹ֥דֶשׁ קָֽדָשִׁ֖ים הֽוּא 1\n\n See how you translated this expression in [6:17](../06/17.md). 7:2 w7q9 rc://*/ta/man/translate/translate-tense בִּ⁠מְק֗וֹם אֲשֶׁ֤ר יִשְׁחֲטוּ֙ אֶת־הָ֣⁠עֹלָ֔ה 1\n\n Here, the author of Leviticus does not use the future tense to describe future action, as if he is here referring to a specific instance where an individual will perform this specific action. Rather, the future tense is being used to depict a hypothetical situation. If it would be helpful in your language, consider choosing language that makes it plain that the author is not referring to a specific future action. Alternate translation: “In the location where the burnt offering would normally be slaughtered” -7:2 i8iw rc://*/ta/man/translate/writing-pronouns יִשְׁחֲטוּ֙ & יִשְׁחֲט֖וּ 1\n\n Here, **they** refers generically to anyone who might perform these actions. If it would be helpful in your language, consider using an general expression for a person. Alternate translation: “someone would normally slaughter … people should slaughter” or “an individual might slaughter … that individual should slaughter” +7:2 i8iw rc://*/ta/man/translate/writing-pronouns יִשְׁחֲטוּ֙ & יִשְׁחֲט֖וּ 1\n\n Here, **they** refers generically to anyone who might perform these actions. If it would be helpful in your language, consider using a general expression for a person. Alternate translation: “someone normally slaughters… people shall slaughter” or “an individual slaughters … that individual shall slaughter” 7:2 grkl rc://*/ta/man/translate/figs-123person יִשְׁחֲטוּ֙ & יִשְׁחֲט֖וּ 1\n\n Although the end of the last chapter addressed the people of Israel using a second-person singular form, here the author of Leviticus addresses everyone who approaches the tent of meeting to sacrifice using a third-person plural form. If the switch from second-person forms to third-person forms would be confusing in your language, consider using whichever form you have been using throughout the previous chapters. -7:2 dhkm אֶת־הָ֣⁠עֹלָ֔ה 1\n\n See how you translated this specific kind of sacrifice in [1:3](../01/03.md). -7:2 tzsl rc://*/ta/man/translate/writing-pronouns וְ⁠אֶת־דָּמ֛⁠וֹ יִזְרֹ֥ק 1\n\n Here, **he** does not refer to the person offering the sacrifice but rather to the priest, the individual normally responsible for splattering **the blood** on **the altar**. If it would be helpful in your language, consider making the referent explicit. Alternate translation: “And the priest should splash its blood” -7:3 xzk6 rc://*/ta/man/translate/writing-pronouns יַקְרִ֣יב 1\n\n Here, **he** does not refer to the priest but to the individual offering the sacrifice, the person normally responsible for butchering and preparing the animal’s fat. If it would be helpful in your language, consider making the referent explicit. Alternate translation: “the individual offering the sacrifice should present” -7:3 xhdr אֵ֚ת הָֽ⁠אַלְיָ֔ה וְ⁠אֶת־הַ⁠חֵ֖לֶב הַֽ⁠מְכַסֶּ֥ה אֶת־הַ⁠קֶּֽרֶב 1\n\n See how you translated these terms in [3:9](../03/09.md). -7:4 tiur וְ⁠אֵת֙ שְׁתֵּ֣י הַ⁠כְּלָיֹ֔ת וְ⁠אֶת־הַ⁠חֵ֨לֶב֙ אֲשֶׁ֣ר עֲלֵי⁠הֶ֔ן אֲשֶׁ֖ר עַל־הַ⁠כְּסָלִ֑ים וְ⁠אֶת־הַ⁠יֹּתֶ֨רֶת֙ עַל־הַ⁠כָּבֵ֔ד 1\n\n See how you translated these terms in [3:4](../03/04.md). -7:5 bh08 וְ⁠הִקְטִ֨יר אֹתָ֤⁠ם הַ⁠כֹּהֵן֙ הַ⁠מִּזְבֵּ֔חָ⁠ה 1\n\n See how you translated the similar expression in [1:9](../01/09.md). +7:2 dhkm rc://*/ta/man/translate/translate-unknown אֶת־הָ֣⁠עֹלָ֔ה 1\n\n See how you translated this specific kind of sacrifice in [1:3](../01/03.md). +7:2 tzsl rc://*/ta/man/translate/writing-pronouns וְ⁠אֶת־דָּמ֛⁠וֹ יִזְרֹ֥ק 1\n\n Here, **he** does not refer to the person offering the sacrifice but rather to the priest, the individual normally responsible for splattering **the blood** on **the altar**. If it would be helpful in your language, consider making the referent explicit. Alternate translation: “And its blood the priest shall splash” +7:3 xzk6 rc://*/ta/man/translate/writing-pronouns יַקְרִ֣יב 1\n\n Here, **he** does not refer to the priest but to the individual offering the sacrifice, the person normally responsible for butchering and preparing the animal’s fat. If it would be helpful in your language, consider making the referent explicit. Alternate translation: “the individual offering the sacrifice shall present” +7:3 xhdr rc://*/ta/man/translate/translate-unknown אֵ֚ת הָֽ⁠אַלְיָ֔ה וְ⁠אֶת־הַ⁠חֵ֖לֶב הַֽ⁠מְכַסֶּ֥ה אֶת־הַ⁠קֶּֽרֶב 1\n\n See how you translated these terms in [3:3](../03/03.md). +7:4 tiur rc://*/ta/man/translate/translate-unknown וְ⁠אֵת֙ שְׁתֵּ֣י הַ⁠כְּלָיֹ֔ת וְ⁠אֶת־הַ⁠חֵ֨לֶב֙ אֲשֶׁ֣ר עֲלֵי⁠הֶ֔ן אֲשֶׁ֖ר עַל־הַ⁠כְּסָלִ֑ים וְ⁠אֶת־הַ⁠יֹּתֶ֨רֶת֙ עַל־הַ⁠כָּבֵ֔ד 1\n\n See how you translated these terms in [3:4](../03/04.md). +7:5 bh08 rc://*/ta/man/translate/translate-symaction וְ⁠הִקְטִ֨יר אֹתָ֤⁠ם הַ⁠כֹּהֵן֙ הַ⁠מִּזְבֵּ֔חָ⁠ה 1\n\n See how you translated the similar expression in [1:9](../01/09.md). 7:5 aa8f אִשֶּׁ֖ה לַ⁠יהוָ֑ה 1\n\n See how you translated the similar expression in [2:11](../02/11.md). 7:6 y9wb כָּל־זָכָ֥ר בַּ⁠כֹּהֲנִ֖ים יֹאכְלֶ֑⁠נּוּ 1\n\n Alternate translation: “Every male among the sons of Aaron is permitted to eat it” or “Every male among the sons of Aaron may eat it” -7:6 ei3l rc://*/ta/man/translate/figs-activepassive יֵאָכֵ֔ל 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “they should eat it” -7:6 c7x0 קֹ֥דֶשׁ קָֽדָשִׁ֖ים הֽוּא 1 See how you translated this expression in [6:17](../06/17.md). -7:7 rtkp rc://*/ta/man/translate/figs-doublet כַּֽ⁠חַטָּאת֙ כָּֽ⁠אָשָׁ֔ם תּוֹרָ֥ה אַחַ֖ת לָ⁠הֶ֑ם 1 These two expressions mean similar things. They refer to the manner in which the meat for these two sacrifices is to be reserved for the priests’ special portion of food, and so the two expressions are used together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “The guilt offer and the purification offering are alike in this regard” +7:6 ei3l rc://*/ta/man/translate/figs-activepassive יֵאָכֵ֔ל 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “they shall eat it” +7:6 c7x0 rc://*/ta/man/translate/figs-possession קֹ֥דֶשׁ קָֽדָשִׁ֖ים הֽוּא 1 See how you translated this expression in [2:3](../02/03.md). +7:7 rtkp rc://*/ta/man/translate/figs-doublet כַּֽ⁠חַטָּאת֙ כָּֽ⁠אָשָׁ֔ם תּוֹרָ֥ה אַחַ֖ת לָ⁠הֶ֑ם 1 These two expressions mean similar things. They refer to the manner in which the meat for these two sacrifices is to be reserved for the priests’ special portion of food, and so the two expressions are used together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “The guilt offering and the purification offering are alike in this regard” 7:7 lm52 יְכַפֶּר 1 See how you handled the use of the abstract noun **atonement** in [1:4](../01/04.md). -7:7 ftun rc://*/ta/man/translate/figs-explicit ל֥⁠וֹ יִהְיֶֽה 1 The expression **it will be for him** means that the portion of the animal (in context, the skin of the peace offering, along with the breast meat and the right thigh) belongs to the priest as their allotment from Yahweh. It is questionable whether the skin serves as a food source for the priests, as the other portions do. Rather, it seems likely that the skin would be used for other, unspecified uses. Alternate translation: “these portions of the sacrifice should belong to him” -7:8 fj85 rc://*/ta/man/translate/figs-gendernotations אֶת־עֹ֣לַת אִ֑ישׁ 1 In this expression, although the word **man** is masculine, it refers in a generic way any individual who offers this sacrifice. The possesive form **a burnt offering of a man** does not mean offering a human being as a burnt offering but rather to burnt offerings presented by any person, whoever they might be. If it would be helpful in your language, consider using a generic term for a person in this possessive form. Alternate translation: “someone’s burnt offering” or “the burnt offering that anyone might offer” -7:8 nwed ל֥⁠וֹ יִהְיֶֽה 1 See how you translated the similar expression in the previous verse. -7:9 yc6s rc://*/ta/man/translate/figs-activepassive וְ⁠כָל־מִנְחָ֗ה אֲשֶׁ֤ר תֵּֽאָפֶה֙ בַּ⁠תַּנּ֔וּר 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “And any grain offering that someone has baked in an oven” -7:9 fwei בַּ⁠תַּנּ֔וּר 1 See how you translated this term in [2:4](../02/04.md). +7:7 ftun rc://*/ta/man/translate/figs-explicit ל֥⁠וֹ יִהְיֶֽה 1 The expression **it will be for him** means that the portion of the animal (in context, the skin of the peace offering, along with the breast meat and the right thigh) belongs to the priest as his allotment from Yahweh. It is questionable whether the skin serves as a food source for the priests, as the other portions do. Rather, it seems likely that the skin would be used for other, unspecified uses. Alternate translation: “these portions of the sacrifice shall belong to him” +7:8 fj85 rc://*/ta/man/translate/figs-gendernotations אֶת־עֹ֣לַת אִ֑ישׁ 1 In this expression, although the word **man** is masculine, it refers in a generic way to any individual who offers this sacrifice. The possessive form, **a burnt offering of a man**, does not mean offering a human being as a burnt offering but rather, it means a burnt offering presented by any person, whoever they might be. If it would be helpful in your language, consider using a generic term for a person in this possessive form. Alternate translation: “someone’s burnt offering” or “the burnt offering that anyone might offer” +7:8 nwed rc://*/ta/man/translate/figs-explicit ל֥⁠וֹ יִהְיֶֽה 1 See how you translated the similar expression in the previous verse. +7:9 yc6s rc://*/ta/man/translate/figs-activepassive וְ⁠כָל־מִנְחָ֗ה אֲשֶׁ֤ר תֵּֽאָפֶה֙ בַּ⁠תַּנּ֔וּר 1 If your language does not use the passive form in this way, you could state this in active form or in another way that is natural in your language. Alternate translation: “And any grain offering that someone has baked in an oven” +7:9 fwei rc://*/ta/man/translate/translate-unknown בַּ⁠תַּנּ֔וּר 1 See how you translated this term in [2:4](../02/04.md). 7:9 ydb2 rc://*/ta/man/translate/figs-activepassive וְ⁠כָל־נַעֲשָׂ֥ה בַ⁠מַּרְחֶ֖שֶׁת 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “and anything that someone has made in a pan” -7:9 pv1t בַ⁠מַּרְחֶ֖שֶׁת 1 See how you translated this term in [2:7](../02/07.md). -7:9 q4xb מַחֲבַ֑ת 1 See how you translated this term in [2:5](../02/05.md). -7:9 ctsy ל֥⁠וֹ תִֽהְיֶֽה 1 See how you translated this expression in [7:7](../07/07.md). +7:9 pv1t rc://*/ta/man/translate/translate-unknown בַ⁠מַּרְחֶ֖שֶׁת 1 See how you translated this term in [2:7](../02/07.md). +7:9 q4xb rc://*/ta/man/translate/translate-unknown מַחֲבַ֑ת 1 See how you translated this term in [2:5](../02/05.md). +7:9 ctsy rc://*/ta/man/figs-explicit ל֥⁠וֹ תִֽהְיֶֽה 1 See how you translated this expression in [7:7](../07/07.md). 7:10 ld4h rc://*/ta/man/translate/figs-activepassive וְ⁠כָל־מִנְחָ֥ה בְלוּלָֽה־בַ⁠שֶּׁ֖מֶן וַ⁠חֲרֵבָ֑ה 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “And every grain offering, whether someone mixes it with oil or offers it dry” 7:10 jr11 rc://*/ta/man/translate/figs-explicit וַ⁠חֲרֵבָ֑ה 1 The term translated **dry** refers to a grain offering of wheat flour that has not been mixed or kneaded with olive oil. If it would be helpful in your language, consider stating this plainly. Alternate translation: “or dry and not mixed with any oil” -7:10 ajv7 בְּנֵ֧י אַהֲרֹ֛ן 1 See how you translated the similar manner of referring to the priests in [1:5](../01/05.md). -7:11 afog זֶ֣בַח הַ⁠שְּׁלָמִ֑ים 1 See how you translated this particular sacrifice in [3:1](../03/01.md). -7:11 on8y rc://*/ta/man/translate/writing-pronouns אֲשֶׁ֥ר יַקְרִ֖יב לַ⁠יהוָֽה 1 Here, although the word **he** is masculine, it refers generally to any person who might offer this kind of sacrifice. If it would be helpful in your language, consider using a generic term for a person. Alternate translation: “that someone might present to Yahweh” or “that anyone could present to Yahweh” -7:11 vj44 rc://*/ta/man/translate/translate-tense אֲשֶׁ֥ר יַקְרִ֖יב לַ⁠יהוָֽה 1 Here, the author of Leviticus does not use the future tense to describe future action, as if he is here referring to a specific instance where an individual will perform this specific action. Rather, the future tense is being used to depict a hypothetical situation. If it would be helpful in your language, consider choosing language that make it plain that the author is not referring to a specific future action. Alternate translation: “that anyone might present to Yahweh” -7:12 xekq rc://*/ta/man/translate/translate-tense אִ֣ם עַל־תּוֹדָה֮ יַקְרִיבֶ⁠נּוּ֒ 1 Here, the author of Leviticus does not use the future tense to describe future action, as if he is here referring to a specific instance where an individual will perform this specific action. Rather, the future tense is being used to depict a hypothetical situation. If it would be helpful in your language, consider choosing language that make it plain that the author is not referring to a specific future action. Alternate translation: “If, hypothetically, he is presenting it for thanksgiving” -7:12 dptw rc://*/ta/man/translate/figs-gendernotations יַקְרִיבֶ⁠נּוּ֒ 1 Here and throughout the following verses, the word **he** refers generally to anyone who might present this kind of sacrifice to Yahweh. If it would be helpful in your language, consider using a generic term for a person. Alternate translation: “someone should present it” or “anyone presents it” +7:10 ajv7 rc://*/ta/man/translate/figs-metaphor בְּנֵ֧י אַהֲרֹ֛ן 1 See how you translated the similar manner of referring to the priests in [1:5](../01/05.md). +7:11 afog rc://*/ta/man/translate/translate-unknown זֶ֣בַח הַ⁠שְּׁלָמִ֑ים 1 See how you translated this particular sacrifice in [3:1](../03/01.md). +7:11 on8y rc://*/ta/man/translate/writing-pronouns אֲשֶׁ֥ר יַקְרִ֖יב לַ⁠יהוָֽה 1 Here, although the word **he** is masculine, it refers generally to any person who might offer this kind of sacrifice. If it would be helpful in your language, consider using a generic term for a person. Alternate translation: “that someone will present to Yahweh” or “that anyone will present to Yahweh” +7:11 vj44 rc://*/ta/man/translate/translate-tense אֲשֶׁ֥ר יַקְרִ֖יב לַ⁠יהוָֽה 1 Here, the author of Leviticus does not use the future tense to describe future action, as if he is here referring to a specific instance where an individual will perform this specific action. Rather, the future tense is being used to depict a hypothetical situation. If it would be helpful in your language, consider choosing language that makes it plain that the author is not referring to a specific future action. Alternate translation: “that anyone will present to Yahweh” +7:12 xekq rc://*/ta/man/translate/translate-tense אִ֣ם עַל־תּוֹדָה֮ יַקְרִיבֶ⁠נּוּ֒ 1 Here, the author of Leviticus does not use the future tense to describe future action, as if he is here referring to a specific instance where an individual will perform this specific action. Rather, the future tense is being used to depict a hypothetical situation. If it would be helpful in your language, consider choosing language that makes it plain that the author is not referring to a specific future action. Alternate translation: “If, hypothetically, he is presenting it for thanksgiving” +7:12 dptw rc://*/ta/man/translate/figs-gendernotations יַקְרִיבֶ⁠נּוּ֒ 1 Here and throughout the following verses, the word **he** refers generally to anyone who might present this kind of sacrifice to Yahweh. If it would be helpful in your language, consider using a generic term for a person. Alternate translation: “someone will present it” or “anyone will present it” 7:12 m0zb rc://*/ta/man/translate/writing-pronouns יַקְרִיבֶ⁠נּוּ֒ 1 Here, **it** refers to the peace offerings. If it would be helpful in your language, consider making the referent explicit. Alternate translation: “he will present a sacrifice of peace offerings” -7:12 eavh rc://*/ta/man/translate/figs-abstractnouns עַל־תּוֹדָה֮ 1 The expression **for thanksgiving** refer to the unique circumstance in which a person might offer a **peace offering** for the specific purpose of expressing gratitude or thanks to Yahweh for something Yahweh did in his life. If your language does not use an abstract noun for the idea behind the word **thanksgiving**, you can express the same idea with a verbal form. Alternate translation: “for the purpose of expressing gratitude to Yahweh” +7:12 eavh rc://*/ta/man/translate/figs-abstractnouns עַל־תּוֹדָה֮ 1 The expression **for thanksgiving** refers to the unique circumstance in which a person might offer a peace offering for the specific purpose of expressing gratitude or thanks to Yahweh for something Yahweh did in his life. If your language does not use an abstract noun for the idea behind the word **thanksgiving**, you can express the same idea in a verbal form. Alternate translation: “for the purpose of expressing gratitude to Yahweh” 7:12 o8r2 rc://*/ta/man/translate/figs-ellipsis חַלּ֤וֹת מַצּוֹת֙ בְּלוּלֹ֣ת בַּ⁠שֶּׁ֔מֶן & וְ⁠סֹ֣לֶת מֻרְבֶּ֔כֶת חַלֹּ֖ת בְּלוּלֹ֥ת בַּ⁠שָּֽׁמֶן 1 Based on the similar expression found in [2:4](../02/04.md), the expressions **loaves of unleavened bread mixed with oil** and **loaves mixed with oil** leave out some words that some languages might consider essential for understanding. If it would be helpful in your language, consider clarifying the expressions with the elided words. Alternate translation: “flour mixed with oil into loaves of unleavened bread … flour that has been well-mixed with oil into loaves” -7:12 ohif חַלּ֤וֹת מַצּוֹת֙ 1 See how you translated this expression in [2:4](../02/04.md). +7:12 ohif rc://*/ta/man/translate/figs-possession חַלּ֤וֹת מַצּוֹת֙ 1 See how you translated this expression in [2:4](../02/04.md). 7:12 pjhs rc://*/ta/man/translate/figs-activepassive וּ⁠רְקִיקֵ֥י מַצּ֖וֹת מְשֻׁחִ֣ים בַּ⁠שָּׁ֑מֶן 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “wafers of unleavened bread with lots of oil on top” -7:12 wada וּ⁠רְקִיקֵ֥י מַצּ֖וֹת 1 See how you translated this expression in [2:4](../02/04.md). +7:12 wada rc://*/ta/man/translate/translate-unknown וּ⁠רְקִיקֵ֥י מַצּ֖וֹת 1 See how you translated this expression in [2:4](../02/04.md). 7:12 ahju rc://*/ta/man/translate/figs-activepassive וְ⁠סֹ֣לֶת מֻרְבֶּ֔כֶת 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. See how you translated the similar passive form in [6:14](../06/14.md). Alternate translation: “flour that the person who prepared it mixed thoroughly” -7:13 yfqf rc://*/ta/man/translate/figs-possession חַלֹּת֙ לֶ֣חֶם חָמֵ֔ץ 1 Here, the expression **loaves of bread with leaven** uses the possessive form to describe a **loaf** that is characterized by its consisting of **bread** that has been prepared without **leaven**. If your language would not use the possessive form for this, you could use a generic expression. Alternate translation: “unleavened bread” -7:13 k8sm חָמֵ֔ץ 1 See how you translated this term in [2:11](../02/11.md). +7:13 yfqf rc://*/ta/man/translate/figs-possession חַלֹּת֙ לֶ֣חֶם חָמֵ֔ץ 1 Here, the expression **loaves of bread with leaven** uses the possessive form to describe a loaf that is characterized by its consisting of **bread** that has been prepared with **leaven**. If your language would not use the possessive form for this, you could use a generic expression. Alternate translation: “leavened bread” +7:13 k8sm rc://*/ta/man/translate/translate-unknown חָמֵ֔ץ 1 See how you translated this term in [2:11](../02/11.md). 7:13 hpp2 rc://*/ta/man/translate/writing-poetry יַקְרִ֖יב קָרְבָּנ֑⁠וֹ 1 See how you translated the similar use of related words in [1:2](../01/02.md). -7:13 r2q8 rc://*/ta/man/translate/figs-possession זֶ֖בַח תּוֹדַ֥ת שְׁלָמָֽי⁠ו 1 The expression **the sacrifice of thanksgiving of his peace offerings** uses the possessive form to describe the animal sacrifices of a peace offering that are being offered for the purposes of expressing gratitude to Yahweh. If your language would not use the possessive form for this, consider using a generic expression. Alternate translation: “the animal sacrifices that constitute his peace offering that he is offering for thanksgiving” +7:13 r2q8 rc://*/ta/man/translate/figs-possession זֶ֖בַח תּוֹדַ֥ת שְׁלָמָֽי⁠ו 1 The expression **the sacrifice of thanksgiving of his peace offerings** uses the possessive form to describe the animal sacrifices of a peace offering that are being offered for the purposes of expressing gratitude to Yahweh. If your language would not use the possessive form for this, consider using a generic expression. Alternate translation: “the animal sacrifices that constitute his peace offerings that he is offering for thanksgiving” 7:14 onsp rc://*/ta/man/translate/writing-pronouns מִמֶּ֤⁠נּוּ 1 Here, **it** refers to the entire peace offering, including the animal sacrifices and the prescribed grain offerings. If it would be helpful in your language, consider making the referent explicit. Alternate translation, with a comma afterwards: “from everything he is offering as a peace offering, including the animal sacrifice and the grain offerings” 7:14 hcz6 rc://*/ta/man/translate/figs-explicit אֶחָד֙ מִ⁠כָּל־קָרְבָּ֔ן 1 The expression **one from each offering** refers to one portion from the animal sacrifices and one portion from the grain offerings, respectively. If it would be helpful in your language, consider stating this plainly. Alternate translation: “one portion from the animal sacrifices and one portion from the grain offerings” 7:14 efjx rc://*/ta/man/translate/figs-distinguish תְּרוּמָ֖ה לַ⁠יהוָ֑ה 1 The expression **as a contribution to Yahweh** might seem to imply that Yahweh is asking the people to set aside food for him to eat. However, Yahweh does not need food, and the similar uses of the word **contribution** in [7:32](../07/32.md) and [7:34](../07/34.md) make it clear that this **contribution** is actually for the priests’ food. Make sure that your translation makes this clear and does not imply that the food is for Yahweh. Alternate translation: “as a special contribution of food to Yahweh’s priests” -7:15 oj47 rc://*/ta/man/translate/figs-activepassive וּ⁠בְשַׂ֗ר זֶ֚בַח תּוֹדַ֣ת שְׁלָמָ֔י⁠ו בְּ⁠י֥וֹם קָרְבָּנ֖⁠וֹ יֵאָכֵ֑ל 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “And the priest should eat the meat of the sacrifice of thanksgiving of his peace offerings on the day of his offering” +7:15 oj47 rc://*/ta/man/translate/figs-activepassive וּ⁠בְשַׂ֗ר זֶ֚בַח תּוֹדַ֣ת שְׁלָמָ֔י⁠ו בְּ⁠י֥וֹם קָרְבָּנ֖⁠וֹ יֵאָכֵ֑ל 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “And the priest shall eat the meat of the sacrifice of thanksgiving of his peace offerings on the day of his offering” 7:15 ib7v rc://*/ta/man/translate/figs-possession בְּ⁠י֥וֹם קָרְבָּנ֖⁠וֹ 1 The expression **on the day of his offering** uses the possessive form to refer to the day on which someone offers this particular offering. If it would be helpful in your language, consider making this explicit. Alternate translation: “on whatever day he offers it” or “whenever he offers it” 7:15 h75f rc://*/ta/man/translate/figs-abstractnouns וּ⁠בְשַׂ֗ר זֶ֚בַח תּוֹדַ֣ת שְׁלָמָ֔י⁠ו 1 If your language does not use an abstract noun for the idea behind the word **thanksgiving**, you can express the same idea with a verbal form. Alternate translation: “And the meat of the sacrifice of his peace offerings that he offers to express gratitude to Yahweh” 7:15 zeoo עַד־בֹּֽקֶר 1 Alternate translation: “until the next day” 7:16 pt9q rc://*/ta/man/translate/figs-explicit נֶ֣דֶר 1 Here, a **vow** refers to a promise to bring a sacrifice to Yahweh if a prayer is answered in a particular manner. Alternative translation: “is a votive sacrifice” or “is the result of a promise to bring a sacrifice if Yahweh answered his prayer” 7:16 ajca rc://*/ta/man/translate/figs-explicit נְדָבָ֗ה 1 Here, a *freewill offering** is a spontaneous offering for the cause of expressing joy and gratitude to God. Alternative translation: “a spontaneous and unprompted sacrifice motivated by joy” -7:16 iiyl rc://*/ta/man/translate/figs-possession זֶ֚בַח קָרְבָּנ֔⁠וֹ 1 The expressions **the sacrifice of his offering** refers to the portion of the peace offering constituted by animal sacrifices, as distinct from the grain offerings that were to be offered alongside those portions. If it would be helpful, consider making this explicit. Alternate translation: “the portions of the animal sacrifices that comes from his peace offerings” +7:16 iiyl rc://*/ta/man/translate/figs-possession זֶ֚בַח קָרְבָּנ֔⁠וֹ 1 The expression, **the sacrifice of his offering**, refers to the portion of the peace offering constituted by animal sacrifices, distinct from the grain offerings that were to be offered alongside those portions. If it would be helpful, consider making this explicit. Alternate translation: “the portions of the animal sacrifices that come from his peace offerings” 7:16 tw8o rc://*/ta/man/translate/figs-possession בְּ⁠י֛וֹם הַקְרִיב֥⁠וֹ אֶת־זִבְח֖⁠וֹ 1 As before, the expression **on the day of his presenting his sacrifice** uses the possessive form to refer to any day on which someone offers this particular offering. If it would be helpful in your language, consider making this explicit. Alternate translation: “on whatever day he presents his sacrifice” or “whenever he presents his sacrifice” 7:16 wgx8 rc://*/ta/man/translate/figs-activepassive יֵאָכֵ֑ל & וְ⁠הַ⁠נּוֹתָ֥ר מִמֶּ֖⁠נּוּ יֵאָכֵֽל 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “the priests should eat it … and they should eat remainder from it” 7:16 z5nx וּ⁠מִֽ⁠מָּחֳרָ֔ת וְ⁠הַ⁠נּוֹתָ֥ר מִמֶּ֖⁠נּוּ 1 Alternate translation: “And the next day, the rest of it” @@ -627,100 +627,100 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 7:17 fqvh rc://*/ta/man/translate/figs-activepassive וְ⁠הַ⁠נּוֹתָ֖ר מִ⁠בְּשַׂ֣ר הַ⁠זָּ֑בַח בַּ⁠יּוֹם֙ הַ⁠שְּׁלִישִׁ֔י בָּ⁠אֵ֖שׁ יִשָּׂרֵֽף׃ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “But the priests should burn the remainder of the meat of the sacrifice with fire on the third day” 7:17 vr3a וְ⁠הַ⁠נּוֹתָ֖ר 1 See how you translated this term in [2:3](../02/03.md). 7:17 m4fq rc://*/ta/man/translate/translate-ordinal בַּ⁠יּוֹם֙ הַ⁠שְּׁלִישִׁ֔י 1 The word **third** is the ordinal number for three. The day that the animal is sacrificed counts as the first day. Alternate translation: “after two days” -7:18 zhtf rc://*/ta/man/translate/figs-reduplication וְ⁠אִ֣ם הֵאָכֹ֣ל יֵ֠אָכֵל מִ⁠בְּשַׂר־זֶ֨בַח שְׁלָמָ֜י⁠ו 1 Here the expression **is ever eaten** uses a repetition of the verbal form in order to intensify the idea that it expresses. If your language can repeat words for intensification, it would be appropriate to do that here in your translation. If not, your language may have another way of expressing the emphasis. Alternate translation: “And if some of the meat of the sacrifice of his peace offerings is eaten under any circumstances” +7:18 zhtf rc://*/ta/man/translate/figs-reduplication וְ⁠אִ֣ם הֵאָכֹ֣ל יֵ֠אָכֵל מִ⁠בְּשַׂר־זֶ֨בַח שְׁלָמָ֜י⁠ו 1 Here the expression **is ever eaten** uses a repetition of the verbal form in order to intensify the idea that it expresses. If your language can repeat words for intensification, it would be appropriate to do that here in your translation. If not, your language may have another way of expressing the emphasis. Alternate translation: “And if some of the meat of the sacrifice of his peace offerings is at any time eaten” 7:18 oqhi rc://*/ta/man/translate/figs-activepassive וְ⁠אִ֣ם הֵאָכֹ֣ל יֵ֠אָכֵל מִ⁠בְּשַׂר־זֶ֨בַח שְׁלָמָ֜י⁠ו 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “And if anyone ever eats some of the meat of the sacrifice of his peace offerings” 7:18 rfk6 rc://*/ta/man/translate/figs-activepassive לֹ֣א יֵרָצֶה֒ הַ⁠מַּקְרִ֣יב אֹת֗⁠וֹ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “Yahweh will not accept the person who presented it” 7:18 rzi4 rc://*/ta/man/translate/figs-activepassive לֹ֧א יֵחָשֵׁ֛ב ל֖⁠וֹ\n 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “Yahweh will not account the sacrifice to him” 7:18 em1d rc://*/ta/man/translate/figs-metaphor לֹ֧א יֵחָשֵׁ֛ב ל֖⁠וֹ 1 Here, the forgiveness brought about by the sacrifice is spoken of using legal or possibly financial terminology, as if the sacrifice would be accredited to a person’s account before Yahweh. If your language uses similar metaphors to convey these ideas, consider using them here. If not, consider using a general expression. Alternate translation: “the person who offers the sacrifice will not be forgiven” 7:18 w5e2 rc://*/ta/man/translate/figs-explicit פִּגּ֣וּל 1 For the meat of a sacrifice to be **defiled** means that it has remained uneaten for an unacceptably long time such that it is now no longer acceptable to Yahweh. Consequently, eating **defiled** meat would make the sacrifice itself ineffective for acquiring forgiveness from Yahweh. If your language has a religious term for this kind of desecrated meat, consider using it here. If not, consider using a generic expression. Alternative translation: “spoiled and unacceptable meat” 7:18 jgq1 rc://*/ta/man/translate/figs-gendernotations וְ⁠הַ⁠נֶּ֛פֶשׁ הָ⁠אֹכֶ֥לֶת מִמֶּ֖⁠נּוּ עֲוֺנָ֥⁠הּ תִּשָּֽׂא 1 See how you handled the use of a generic feminine word for a person in [2:1](../02/01.md). -7:18 yorf עֲוֺנָ֥⁠הּ תִּשָּֽׂא 1 See how you translated the similar expression in [5:1](../05/01.md). -7:19 ef1a rc://*/ta/man/translate/figs-activepassive וְ⁠הַ⁠בָּשָׂ֞ר אֲשֶׁר־יִגַּ֤ע בְּ⁠כָל־טָמֵא֙ לֹ֣א יֵֽאָכֵ֔ל 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “And the priests should never eat the meat that has touched any unclean thing” +7:18 yorf rc://*/ta/man/translate/figs-idiom עֲוֺנָ֥⁠הּ תִּשָּֽׂא 1 See how you translated the similar expression in [5:1](../05/01.md). +7:19 ef1a rc://*/ta/man/translate/figs-activepassive וְ⁠הַ⁠בָּשָׂ֞ר אֲשֶׁר־יִגַּ֤ע בְּ⁠כָל־טָמֵא֙ לֹ֣א יֵֽאָכֵ֔ל 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “And the priests shall not eat the meat that touches any unclean thing” 7:19 ii69 rc://*/ta/man/translate/figs-genericnoun וְ⁠הַ⁠בָּשָׂ֞ר 1 The phrase **the meat** does not refer to a specific portion of meat, but rather generally refers to any meat that touches something unclean. Express this in the way that would be most natural in your language. Alternate translation: “And any meat” -7:19 k4du בְּ⁠כָל־טָמֵא֙ 1 See how you translated the use of this term in [5:2](../05/02.md). -7:19 gnjy בָּ⁠אֵ֖שׁ יִשָּׂרֵ֑ף 1 See how you translated this expression in [7:17](../07/17.md). -7:19 b8tn rc://*/ta/man/translate/figs-activepassive יִשָּׂרֵ֑ף 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “The priests should burn the unclean meat” +7:19 k4du rc://*/ta/man/translate/figs-idiom בְּ⁠כָל־טָמֵא֙ 1 See how you translated the use of this term in [5:2](../05/02.md). +7:19 gnjy rc://*/ta/man/translate/figs-explicitinfo בָּ⁠אֵ֖שׁ יִשָּׂרֵ֑ף 1 See how you translated this expression in [7:17](../07/17.md). +7:19 b8tn rc://*/ta/man/translate/figs-activepassive יִשָּׂרֵ֑ף 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “The priests shall burn it” 7:19 zi2b rc://*/ta/man/translate/figs-ellipsis וְ⁠הַ֨⁠בָּשָׂ֔ר 1 The phrase **the meat** leaves out information that some languages might consider essential to understanding. It refers to clean meat that has not touched anything unclean, in contrast to **the meat that touches any unclean thing**. If it would be helpful in your language, consider stating this plainly. Alternate expression: “But, as for clean meat that has not touched any unclean thing” -7:19 cj9p rc://*/ta/man/translate/figs-explicit כָּל־טָה֖וֹר 1 The expression **any clean person** refers to any individual who has succeeded in remaining ceremonially clean by abstaining from touching anything that would render him unclean, as determined by Leviticus. If it would be helpful in your language, consider stating this plainly. Alternate translation: “any person who has not touched anything unclean and so has remained clean himself” +7:19 cj9p rc://*/ta/man/translate/figs-explicit כָּל־טָה֖וֹר 1 The expression **any clean person** refers to any individual who has succeeded in remaining ceremonially clean by abstaining from touching anything that would render him unclean, as determined by Leviticus. If it would be helpful in your language, consider stating this plainly. Alternate translation: “any person who has not touched anything unclean and so has, himself, remained clean” 7:19 ls5y rc://*/ta/man/translate/figs-explicit בָּשָֽׂר 1 The **meat** referred to here is the same as **the meat** that has not touched anything unclean and so is considered clean. If it would be helpful in your language, consider making this explicit. Alternate translation: “any clean meat” 7:20 rxcw rc://*/ta/man/translate/figs-gendernotations וְ⁠הַ⁠נֶּ֜פֶשׁ אֲשֶׁר־תֹּאכַ֣ל בָּשָׂ֗ר 1 See how you handled the use of a generic feminine word for a person in [2:1](../02/01.md). -7:20 qn8d rc://*/ta/man/translate/figs-explicit בָּשָׂ֗ר מִ⁠זֶּ֤בַח הַ⁠שְּׁלָמִים֙ אֲשֶׁ֣ר לַ⁠יהוָ֔ה 1 The expression **the peace offerings that are for Yahweh** might seem to imply that the peace offerings supply Yahweh with food. However, as stated before, Yahweh does not eat, nor does he need food from human beings. The peace offerings belong to Yahweh in the sense that they are dedicated especially to Yahweh’s special purposes. Consequently, the meat from these sacrifices are not to be used for any common purpose. In your translation, make sure that it is not implied that the meat from these sacrifices provide Yahweh with food. -7:20 pk97 rc://*/ta/man/translate/figs-metaphor וְ⁠טֻמְאָת֖⁠וֹ עָלָ֑י⁠ו 1 A person who is not fit for God’s special, sacred space is spoken of as if **his uncleanness** were physically resting **on him**. If your language would use a similar metaphor, consider using it here. If not, consider using a generic expression. Alternate translation: “and he is still unclean” +7:20 qn8d rc://*/ta/man/translate/figs-explicit בָּשָׂ֗ר מִ⁠זֶּ֤בַח הַ⁠שְּׁלָמִים֙ אֲשֶׁ֣ר לַ⁠יהוָ֔ה 1 The expression **the peace offerings that are for Yahweh** might seem to imply that the peace offerings supply Yahweh with food. However, as stated before, Yahweh does not eat, nor does he need food from human beings. The peace offerings belong to Yahweh in the sense that they are dedicated especially to Yahweh’s special purposes. Consequently, the portions of meat from these sacrifices are not to be used for any common purpose. In your translation, make sure that it is not implied that the meat from these sacrifices provides Yahweh with food. +7:20 pk97 rc://*/ta/man/translate/figs-metaphor וְ⁠טֻמְאָת֖⁠וֹ עָלָ֑י⁠ו 1 A person who is not fit for God’s special, sacred space is spoken of as if **his uncleanness** were physically resting **on him**. If your language would use a similar metaphor, consider using it here. If not, consider using a generic expression. Alternate translation: “and he is unclean” 7:20 i2g0 rc://*/ta/man/translate/figs-gendernotations וְ⁠טֻמְאָת֖⁠וֹ עָלָ֑י⁠ו 1 The words **his** and **him** are being used generically to refer to anyone who might become unclean and so should avoid eating the meat that is especially set apart for holy purposes. If it would be helpful in your language, consider making this explicit. Alternate translation: “and the uncleanness of that person is on him” -7:20 miq8 וְ⁠טֻמְאָת֖⁠וֹ עָלָ֑י⁠ו 1 See how you handled the abstract noun **uncleanness** in [5:3](../05/03.md). +7:20 miq8 rc://*/ta/man/translate/figs-abstractnouns וְ⁠טֻמְאָת֖⁠וֹ עָלָ֑י⁠ו 1 See how you handled the abstract noun **uncleanness** in [5:3](../05/03.md). 7:20 iyf3 rc://*/ta/man/translate/figs-gendernotations וְ⁠נִכְרְתָ֛ה הַ⁠נֶּ֥פֶשׁ הַ⁠הִ֖וא מֵ⁠עַמֶּֽי⁠הָ 1 Again, the words **soul** and **her** are feminine and refer generically to any individual who has eaten the meat of the sacrifice while they were considered unclean. See how you handled the use of a generic feminine word for a person in [2:1](../02/01.md). -7:20 m7mh rc://*/ta/man/translate/figs-idiom וְ⁠נִכְרְתָ֛ה הַ⁠נֶּ֥פֶשׁ הַ⁠הִ֖וא מֵ⁠עַמֶּֽי⁠הָ 1 The punishment for a person eating the meat that is dedicated to Yahweh while they are considered unclear is spoken of as if the person were being literally cut off from his people. This could be (1) an idiom that refers to Yahweh’s executing divine judgment against the individual in some unspecified manner, thus removing the person from the people of God. Alternate translation: “then that person will be punished and removed from her people” or, to avoid the passive form, “then Yahweh will execute divine judgment against that person and remove her from her people” or (2) a metaphor that refers to the people excommunicating the individual from his community. Alternative translation: “then that person should be removed from her people and excommunicated” or, to avoid the passive form, “then the people should remove that person from the people and refuse to have contact with her” -7:20 a43e rc://*/ta/man/translate/figs-activepassive וְ⁠נִכְרְתָ֛ה הַ⁠נֶּ֥פֶשׁ הַ⁠הִ֖וא 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “the people of Israel should cut off that person” +7:20 m7mh rc://*/ta/man/translate/figs-idiom וְ⁠נִכְרְתָ֛ה הַ⁠נֶּ֥פֶשׁ הַ⁠הִ֖וא מֵ⁠עַמֶּֽי⁠הָ 1 The punishment for a person eating the meat that is dedicated to Yahweh while they are considered unclean is spoken of as if the person were being literally cut off from his people. This could be: (1) an idiom that refers to Yahweh’s executing divine judgment against the individual in some unspecified manner, thus removing the person from the people of God. Alternate translation: “then that person will be punished and removed from her people” or, to avoid the passive form, “then Yahweh will execute divine judgment against that person and remove her from her people” (2) a metaphor that refers to the people excommunicating the individual from her community. Alternative translation: “then that person should be removed from her people and excommunicated” or, to avoid the passive form, “then the people should remove that person from the people and refuse to have contact with her” +7:20 a43e rc://*/ta/man/translate/figs-activepassive וְ⁠נִכְרְתָ֛ה הַ⁠נֶּ֥פֶשׁ הַ⁠הִ֖וא 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “the people of Israel shall cut off that person” 7:21 wmem rc://*/ta/man/translate/figs-gendernotations וְ⁠נֶ֜פֶשׁ כִּֽי־תִגַּ֣ע 1 See how you handled the use of a generic feminine word for a person in [2:1](../02/01.md). -7:21 j99o בְּ⁠כָל־טָמֵ֗א 1 See how you translated the use of this term in [5:2](../05/02.md). -7:21 hq6r בְּ⁠טֻמְאַ֤ת אָדָם֙ 1 See how you translated the use of this expression in [5:3](../05/03.md). +7:21 j99o rc://*/ta/man/translate/figs-idiom בְּ⁠כָל־טָמֵ֗א 1 See how you translated the use of this term in [5:2](../05/02.md). +7:21 hq6r rc://*/ta/man/translate/figs-possession בְּ⁠טֻמְאַ֤ת אָדָם֙ 1 See how you translated the use of this expression in [5:3](../05/03.md). 7:21 g4kv rc://*/ta/man/translate/figs-explicit בִּ⁠בְהֵמָ֣ה טְמֵאָ֗ה 1 As the General Introduction to this chapter discusses, the animals considered clean and unclean are described in detail in [11:1–47](../11/01.md). Something was considered unclean and potentially able to defile the space or objects that were dedicated especially for Yahweh and for his purposes when they were culturally associated with death. -7:21 n22g rc://*/ta/man/translate/translate-unknown בְּ⁠כָל־שֶׁ֣קֶץ טָמֵ֔א 1 This **unclean detestable thing** refers to the specific animals that Yahweh forbids both eating and touching in [11:29–31](../11/29.md). These included the mole rat, the mouse, and several kinds of lizard. If your language has a specific term for the kind of animal that is considered taboo to touch or to eat, consider using it here. If not consider using a generic expression. Alternate translation: “any unclean animal that is forbidden to eat or to touch“ or “any taboo animal” +7:21 n22g rc://*/ta/man/translate/translate-unknown בְּ⁠כָל־שֶׁ֣קֶץ טָמֵ֔א 1 This **unclean detestable thing** refers to the specific animals that Yahweh forbids both eating and touching in [11:29–31](../11/29.md). These included the mole rat, the mouse, and several kinds of lizard. If your language has a specific term for the kind of animal that is considered taboo to touch or to eat, consider using it here. If not, consider using a generic expression. Alternate translation: “any unclean animal that is forbidden to eat or to touch“ or “any taboo animal” 7:21 qpnu rc://*/ta/man/translate/figs-gendernotations וְ⁠אָכַ֛ל 1 Here, **he** refers to anyone who might eat the meat of the sacrifice. If it would be helpful, consider using a generic expression for a person. Alternate translation: “and that person eats” 7:21 eaoo מִ⁠בְּשַׂר־זֶ֥בַח הַ⁠שְּׁלָמִ֖ים אֲשֶׁ֣ר לַ⁠יהוָ֑ה 1 See how you translated the similar expressions in [7:20](../07/20.md). -7:21 z5au וְ⁠נִכְרְתָ֛ה הַ⁠נֶּ֥פֶשׁ הַ⁠הִ֖וא מֵ⁠עַמֶּֽי⁠הָ 1 See how you translated the similar expressions in [7:20](../07/20.md). +7:21 z5au rc://*/ta/man/translate/figs-idiom וְ⁠נִכְרְתָ֛ה הַ⁠נֶּ֥פֶשׁ הַ⁠הִ֖וא מֵ⁠עַמֶּֽי⁠הָ 1 See how you translated the similar expressions in [7:20](../07/20.md). 7:22 xw34 rc://*/ta/man/translate/writing-quotations לֵּ⁠אמֹֽר 1 The word translated **saying** introduces a direct quotation. In your translation, consider ways in which you might introduce this quotation naturally in your language. 7:22-23 zkjl rc://*/ta/man/translate/figs-quotesinquotes לֵּ⁠אמֹֽר & דַּבֵּ֛ר אֶל־בְּנֵ֥י יִשְׂרָאֵ֖ל 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. It may be helpful to begin a new sentence here. Alternate translation: “He told Moses to tell the sons of Israel” 7:23 w4mz rc://*/ta/man/translate/writing-quotations לֵ⁠אמֹ֑ר 1 The word translated **saying** introduces a direct quotation. In your translation, consider ways in which you might introduce this quotation naturally in your language. -7:23 y5o3 rc://*/ta/man/translate/figs-123person לֹ֥א תֹאכֵֽלוּ 1 As the General Introduction to this chapter discusses, here and until [7:26](../07/26.md), the author of Leviticus switches here from the use of third-person forms to use second-person plural forms. If the switch from third-person to second-person forms would be confusing in your language, consider continuing to use whichever form you have been using for the previous chapters. Alternate translation: “No one should eat” -7:23 z2p3 rc://*/ta/man/translate/figs-youcrowd לֹ֥א תֹאכֵֽלוּ 1 Here, **you** is plural. It refers to the people of Israel who would offer sacrifices at the tent of meeting. If your language uses a plural form to address a group of people, consider using that form here. If not, consider using a third-person form, as modeled by the previous note. +7:23 y5o3 rc://*/ta/man/translate/figs-123person לֹ֥א תֹאכֵֽלוּ 1 As the General Introduction to this chapter discusses, here and until [7:26](../07/26.md), the author of Leviticus switches from the use of third-person forms to the use of second-person plural forms. If the switch from third-person to second-person forms would be confusing in your language, consider continuing to use whichever form you have been using for the previous chapters. Alternate translation: “No one should eat” +7:23 z2p3 rc://*/ta/man/translate/figs-youcrowd לֹ֥א תֹאכֵֽלוּ 1 Here, **You** is plural. It refers to the people of Israel who would offer sacrifices at the tent of meeting. If your language uses a plural form to address a group of people, consider using that form here. If not, consider using a third-person form, as modeled by the previous note. 7:24 t2m9 rc://*/ta/man/translate/figs-activepassive וְ⁠חֵ֤לֶב נְבֵלָה֙ וְ⁠חֵ֣לֶב טְרֵפָ֔ה יֵעָשֶׂ֖ה 1 If your language does not use the passive form in this way, you can state this in an active form or in another way that is natural in your language. Alternate translation: “And you may use the fat of a carcass or the fat of a torn animal” or, using the third-person, “And anyone may use the fat of a carcass or the fat of a torn animal” -7:24 fbok rc://*/ta/man/translate/figs-explicit וְ⁠חֵ֤לֶב נְבֵלָה֙ 1 The **fat of a carcass** refers to any fat portion from any animal, wild or domesticated, that has died, usually referring to those animals that have died of natural causes that any Israelite might find in the desert wilderness. If this would not be clear in your language, consider stating the meaning plainly. Alternate translation: “And the fat of any dead animal, whether wild or domesticated, that someone happens to find” +7:24 fbok rc://*/ta/man/translate/figs-explicit וְ⁠חֵ֤לֶב נְבֵלָה֙ 1 The **fat of a carcass** refers to any fat portion from any animal, wild or domesticated, that has died, usually referring to those animals that have died of natural causes and that any Israelite might find in the desert wilderness. If this would not be clear in your language, consider stating the meaning plainly. Alternate translation: “And the fat of any dead animal, whether wild or domesticated, that someone happens to find” 7:24 ggyw rc://*/ta/man/translate/figs-explicit וְ⁠חֵ֣לֶב טְרֵפָ֔ה 1 The expression **the fat of a torn animal** refers to the fat portions of an animal, usually a domesticated animal, that has been attacked and killed by wild animals. If this would be unclear in your language, consider stating the meaning plainly. Alternate translation: “or the fat of a domesticated animal that was killed and torn apart by wild animals” 7:24 vs7b rc://*/ta/man/translate/figs-explicit יֵעָשֶׂ֖ה לְ⁠כָל־מְלָאכָ֑ה 1 The expression **will be made for any work** is used to denote allowance given to these fat portions for any variety of other, unspecified uses. If this would not be clear in your language, consider stating the meaning plainly. Alternate translation: “may be used for any purpose other than eating” -7:24 e2ga rc://*/ta/man/translate/figs-reduplication וְ⁠אָכֹ֖ל לֹ֥א תֹאכְלֻֽ⁠הוּ 1 Here the expression **but you will certainly not eat it** uses a repetition of the verbal form in order to intensify the idea that the eating of these fat portions is forbidden. If your language can repeat words for intensification, it would be appropriate to do that here in your translation. If not, your language may have another way of expressing the emphasis. Alternate translation: “but you should never eat it” or, using the third-person, “but no one should ever eat it” -7:25 tl3a חֵ֔לֶב מִן־הַ֨⁠בְּהֵמָ֔ה אֲשֶׁ֨ר יַקְרִ֥יב מִמֶּ֛⁠נָּה אִשֶּׁ֖ה לַ⁠יהוָ֑ה 1 Alternate translation: “fat that comes from a domesticated animal from which someone has presented portions of meat or fat a gift to Yahweh” -7:25 cjbt מִן־הַ֨⁠בְּהֵמָ֔ה 1 See how you translated the similar expression in [1:2](../01/02.md). -7:25 f99k וְ⁠נִכְרְתָ֛ה הַ⁠נֶּ֥פֶשׁ הָ⁠אֹכֶ֖לֶת מֵֽ⁠עַמֶּֽי⁠הָ׃ 1 See how you translated the similar expressions in [7:20](../07/20.md). +7:24 e2ga rc://*/ta/man/translate/figs-reduplication וְ⁠אָכֹ֖ל לֹ֥א תֹאכְלֻֽ⁠הוּ 1 Here the expression **but you shall certainly not eat it** uses a repetition of the verbal form in order to intensify the idea that the eating of these fat portions is forbidden. If your language can repeat words for intensification, it would be appropriate to do that here in your translation. If not, your language may have another way of expressing the emphasis. Alternate translation: “but you should never eat it” or, using the third-person, “but no one should ever eat it” +7:25 tl3a חֵ֔לֶב מִן־הַ֨⁠בְּהֵמָ֔ה אֲשֶׁ֨ר יַקְרִ֥יב מִמֶּ֛⁠נָּה אִשֶּׁ֖ה לַ⁠יהוָ֑ה 1 Alternate translation: “fat that comes from a domesticated animal from which someone has presented portions of meat or fat as a gift to Yahweh” +7:25 cjbt rc://*/ta/man/translate/figs-genericnoun מִן־הַ֨⁠בְּהֵמָ֔ה 1 See how you translated the similar expression in [1:2](../01/02.md). +7:25 f99k rc://*/ta/man/translate/figs-idiom וְ⁠נִכְרְתָ֛ה הַ⁠נֶּ֥פֶשׁ הָ⁠אֹכֶ֖לֶת מֵֽ⁠עַמֶּֽי⁠הָ׃ 1 See how you translated the similar expressions in [7:20](../07/20.md). 7:26 f76a בְּ⁠כֹ֖ל מוֹשְׁבֹתֵי⁠כֶ֑ם 1 See how you translated the similar expression in [3:17](../03/17.md). 7:26 ujw4 rc://*/ta/man/translate/figs-gendernotations לָ⁠ע֖וֹף וְ⁠לַ⁠בְּהֵמָֽה 1 The expressions **the bird** and **the livestock** do not refer to specific animals or groups of animals. The terms describe any animal or group of animals that an Israelite might own or come across. Express this in the way that would be most natural in your language. Alternate translation: “of any of your birds or any livestock that you own” or, using the third-person, “of any bird or any livestock that someone might own” -7:27 xa78 כָּל־נֶ֖פֶשׁ אֲשֶׁר־תֹּאכַ֣ל 1 See how you handled the use of a generic feminine word for a person in [2:1](../02/01.md). -7:27 nm4b וְ⁠נִכְרְתָ֛ה הַ⁠נֶּ֥פֶשׁ הַ⁠הִ֖וא מֵֽ⁠עַמֶּֽי⁠הָ 1 See how you translated the similar expressions in [7:20](../07/20.md). +7:27 xa78 rc://*/ta/man/translate/figs-gendernotations כָּל־נֶ֖פֶשׁ אֲשֶׁר־תֹּאכַ֣ל 1 See how you handled the use of a generic feminine word for a person in [2:1](../02/01.md). +7:27 nm4b rc://*/ta/man/translate/figs-idiom וְ⁠נִכְרְתָ֛ה הַ⁠נֶּ֥פֶשׁ הַ⁠הִ֖וא מֵֽ⁠עַמֶּֽי⁠הָ 1 See how you translated the similar expressions in [7:20](../07/20.md). 7:28 gkdm rc://*/ta/man/translate/writing-quotations לֵּ⁠אמֹֽר 1 The word translated **saying** introduces a direct quotation. In your translation, consider ways in which you might introduce this quotation naturally in your language. 7:28-29 rh99 rc://*/ta/man/translate/figs-quotesinquotes לֵּ⁠אמֹֽר & דַּבֵּ֛ר אֶל־בְּנֵ֥י יִשְׂרָאֵ֖ל 1 This sentence has a quotation within a quotation. You can translate this as an indirect quotation. Alternate translation: “He told Moses to speak to the sons of Israel” 7:29 twhb rc://*/ta/man/translate/writing-quotations לֵ⁠אמֹ֑ר 1 The word translated **saying** introduces a direct quotation. In your translation, consider ways in which you might introduce this quotation naturally in your language. 7:29 mr3y הַ⁠מַּקְרִ֞יב אֶת־זֶ֤בַח שְׁלָמָי⁠ו֙ לַ⁠יהוָ֔ה יָבִ֧יא אֶת־קָרְבָּנ֛⁠וֹ לַ⁠יהוָ֖ה מִ⁠זֶּ֥בַח שְׁלָמָֽי⁠ו 1 Alternative translation: “The person presenting the sacrifice of his peace offerings to Yahweh should especially bring this portion of the sacrifice to Yahweh apart from the rest of the sacrifice of his peace offerings” 7:29 m7q7 rc://*/ta/man/translate/figs-123person הַ⁠מַּקְרִ֞יב אֶת־זֶ֤בַח שְׁלָמָי⁠ו֙ לַ⁠יהוָ֔ה יָבִ֧יא אֶת־קָרְבָּנ֛⁠וֹ לַ⁠יהוָ֖ה מִ⁠זֶּ֥בַח שְׁלָמָֽי⁠ו 1 Here, the author of Leviticus uses the word **his** to switch back to the use of third-person singular forms to address the people of Israel. If the switch from third-person to second-person back to third-person forms would be confusing in your language, consider continuing to use whichever form you have been using in your translation throughout the previous chapters. Alternate translation: “If you present the sacrifice of your peace offerings to Yahweh, you should bring your offering to Yahweh from the sacrifice of your peace offerings” -7:30 w7dk rc://*/ta/man/translate/figs-synecdoche יָדָ֣י⁠ו תְּבִיאֶ֔ינָה 1 Here, **hands** represent the whole person, emphasizing the individual’s personal responsibility and agency in bringing the sacrifice. If you language uses a similar expression to express this idea, consider using it here. If not, consider using a generic expression. Alternate translation: “He himself should bring” or, using the second-person “You yourself should bring” -7:30 ry2t אֶת־הַ⁠חֵ֤לֶב עַל־הֶֽ⁠חָזֶה֙ & אֵ֣ת הֶ⁠חָזֶ֗ה 1 Here, the **breast** is the portion of the animal’s meat consisting of the larger part of the animal’s chest below the region of the neck. The **breast** and **the fat on the breast** was considered a uniquely choice portion of meat and fat. Consequently, it was dedicated especially to Yahweh. If you language has a special term for this portion of meat and fat, consider using it here. If not, consider using a generic expresion. Alternate expression: “the fat that is on the breast meat ... the breat meat itself” -7:30 v5t2 rc://*/ta/man/translate/translate-symaction לְ⁠הָנִ֥יף אֹת֛⁠וֹ תְּנוּפָ֖ה לִ⁠פְנֵ֥י יְהוָֽה 1 For the priest **to wave** the offering in Yahweh’s presence is a symbolic gesture that shows that the person is dedicating the sacrifice to Yahweh. This act could mean (1) wafting the smell of the sacrifice in Yahweh’s direction, creating a “pleasant smell to Yahweh” that would result in the acceptance of the sacrifice or (2) merely presenting the sacrifice to Yahweh in a unique way. If this would not be clear in your language, consider stating the meaning plainly. Alternate translation: “to waft the breast meat of the sacrifice as a sacrifice that is wafted in Yahweh’s presence” -7:30 fd4t rc://*/ta/man/translate/figs-idiom לִ⁠פְנֵ֥י יְהוָֽה 1 Here, the expression **to the face of Yahweh** refers either (1) to waving **the breast** in Yahweh’s presence in the sacred precincts of the tent of meeting. Alternate translation: “in the presence of Yahweh in the sacred precincts of the tent of meeting” or (2) to waving **the breast** in the direction of the tent of meeting where Yahweh lived among the Israelites. Alternate translation: “in the direction of the tent of meeting where Yahweh lives among the Israelites” -7:31 tbb1 וְ⁠הִקְטִ֧יר הַ⁠כֹּהֵ֛ן אֶת־הַ⁠חֵ֖לֶב הַ⁠מִּזְבֵּ֑חָ⁠ה 1 See how you translated the similar expression in [1:9](../01/09.md). +7:30 w7dk rc://*/ta/man/translate/figs-synecdoche יָדָ֣י⁠ו תְּבִיאֶ֔ינָה 1 Here, **hands** represent the whole person, emphasizing the individual’s personal responsibility and agency in bringing the sacrifice. If your language uses a similar expression to express this idea, consider using it here. If not, consider using a generic expression. Alternate translation: “He himself should bring” or, using the second-person “You yourself should bring” +7:30 ry2t rc://*/ta/man/translate/translate-unknown אֶת־הַ⁠חֵ֤לֶב עַל־הֶֽ⁠חָזֶה֙ & אֵ֣ת הֶ⁠חָזֶ֗ה 1 Here, the **breast** is the portion of the animal’s meat consisting of the larger part of the animal’s chest below the region of the neck. The **breast** and **the fat on the breast** were considered uniquely choice portions of meat and fat. Consequently, it was dedicated especially to Yahweh. If your language has a special term for this portion of meat and fat, consider using it here. If not, consider using a generic expression. Alternate expression: “the fat that is on the breast meat … the breast meat itself” +7:30 v5t2 rc://*/ta/man/translate/translate-symaction לְ⁠הָנִ֥יף אֹת֛⁠וֹ תְּנוּפָ֖ה לִ⁠פְנֵ֥י יְהוָֽה 1 For the priest **to wave** the offering in Yahweh’s presence is a symbolic gesture that shows that the person is dedicating the sacrifice to Yahweh. This act could mean: (1) wafting the smell of the sacrifice in Yahweh’s direction, creating a “pleasant smell to Yahweh” that would result in the acceptance of the sacrifice (2) merely presenting the sacrifice to Yahweh in a unique way. If this would not be clear in your language, consider stating the meaning plainly. Alternate translation: “to waft the breast meat of the sacrifice as a sacrifice that is wafted in Yahweh’s presence” +7:30 fd4t rc://*/ta/man/translate/figs-idiom לִ⁠פְנֵ֥י יְהוָֽה 1 Here, the expression **a wave offering to the face of Yahweh** could mean: (1) waving **the breast** in Yahweh’s presence in the sacred precincts of the tent of meeting. Alternate translation: “in the presence of Yahweh in the sacred precincts of the tent of meeting” (2) waving **the breast** in the direction of the tent of meeting where Yahweh lived among the Israelites. Alternate translation: “in the direction of the tent of meeting where Yahweh lives among the Israelites” +7:31 tbb1 rc://*/ta/man/translate/translate-symaction וְ⁠הִקְטִ֧יר הַ⁠כֹּהֵ֛ן אֶת־הַ⁠חֵ֖לֶב הַ⁠מִּזְבֵּ֑חָ⁠ה 1 See how you translated the similar expression in [1:9](../01/09.md). 7:31 npon rc://*/ta/man/translate/figs-explicit אֶת־הַ⁠חֵ֖לֶב 1 The phrase **the fat** refers to the fat of the breast, as distinct from **the breast**, which refers to the meat of the breast itself. If this would be confusing in your language, consider stating the meaning plainly. Alternate translation: “the fat of the breast” 7:31 ncgd rc://*/ta/man/translate/figs-explicit וְ⁠הָיָה֙ הֶֽ⁠חָזֶ֔ה לְ⁠אַהֲרֹ֖ן וּ⁠לְ⁠בָנָֽי⁠ו 1 This expression means that the meat of **the breast** should not be burned completely on the altar but rather should be given to the priests for food. See how you translated this similar expression in [7:7](../07/07.md). -7:31 h7vi לְ⁠אַהֲרֹ֖ן וּ⁠לְ⁠בָנָֽי⁠ו 1 See how you translated the similar expression in [2:2](../02/02.md). -7:32 f116 וְ⁠אֵת֙ שׁ֣וֹק הַ⁠יָּמִ֔ין 1 The **right thigh** is the upper part of the right leg of the animal, directly above the knee and below the hip joint. Although the reason for the choice of the **right** portion of the thighs is unknown and debated, the **thigh** itself was consider a uniquely choice portion of meat, and so was especially dedicated to Yahweh and to his special purposes, like providing food for the priests. If your language has a word for this choice portion of an animal’s meat, consider using it here. If not, consider using a generic expression. Alternate translation: “And the choice portion of meat between the hip and the knee joints on the right leg of the animal” -7:32 cxqp rc://*/ta/man/translate/figs-123person תִּתְּנ֥וּ & שַׁלְמֵי⁠כֶֽם 1 As the General Introduction to this chapter discusses, here, the author of Leviticus suddenly switches from the use of third-person forms to use second-person plural forms. If the switch from third-person to second-person forms would be confusing in your language, consider continuing to use whichever form you have been using for the previous chapters. Alternate translation: “the person presenting the offering should give … his peace offerings” +7:31 h7vi rc://*/ta/man/translate/figs-metaphor לְ⁠אַהֲרֹ֖ן וּ⁠לְ⁠בָנָֽי⁠ו 1 See how you translated the similar expression in [2:2](../02/02.md). +7:32 f116 rc://*/ta/man/translate/translate-unknown וְ⁠אֵת֙ שׁ֣וֹק הַ⁠יָּמִ֔ין 1 The **right thigh** is the upper part of the right leg of the animal, directly above the knee and below the hip joint. Although the reason for the choice of the **right** portion of the thighs is unknown and debated, the **thigh** itself was consider a uniquely choice portion of meat, and so was especially dedicated to Yahweh and to his special purposes, like providing food for the priests. If your language has a word for this choice portion of an animal’s meat, consider using it here. If not, consider using a generic expression. Alternate translation: “And the choice portion of meat between the hip and the knee joints on the right leg of the animal” +7:32 cxqp rc://*/ta/man/translate/figs-123person תִּתְּנ֥וּ & שַׁלְמֵי⁠כֶֽם 1 As the General Introduction to this chapter discusses, here, the author of Leviticus suddenly switches from the use of third-person forms to use of second-person plural forms. If the switch from third-person to second-person forms would be confusing in your language, consider continuing to use whichever form you have been using for the previous chapters. Alternate translation: “the person presenting the offering should give … his peace offerings” 7:32 ceao rc://*/ta/man/translate/figs-youcrowd תִּתְּנ֥וּ & שַׁלְמֵי⁠כֶֽם 1 Here, **you** is plural. It refers to the people of Israel who would offer sacrifices at the tent of meeting. If your language uses a plural form to address a group of people, consider using that form here. If not, consider using the third person, as modeled by the previous note. 7:32 sew1 rc://*/ta/man/translate/figs-explicit תְרוּמָ֖ה לַ⁠כֹּהֵ֑ן 1 While previously the **contribution** belonged to Yahweh, here it is explained that this unique portion of meat actually was to be provided for the priests’ food. If this would be unclear in your language, consider stating the meaning plainly. Alternate translation: “as a contribution of choice meat to provide the priests with food” -7:33 l8go rc://*/ta/man/translate/figs-explicit הַ⁠מַּקְרִ֞יב אֶת־דַּ֧ם הַ⁠שְּׁלָמִ֛ים וְ⁠אֶת־הַ⁠חֵ֖לֶב מִ⁠בְּנֵ֣י אַהֲרֹ֑ן 1 The **person presenting the blood of the peace offerings and the fat from the sons of Aaron** is one of the priests, who at the time that Yahweh spoke these instructions to Moses, were the literal “sons of Aaron.” However, this expression refers to whichever priest happened to perform the symbolic action of **presenting the blood of the peace offerings** along with **the fat**. If it would be helpful in your language, consider making this explicit. Alternate translation: “The priest who presents the blood of the peace offerings and the fat, who is among the sons of Aaron” -7:33 lbwv מִ⁠בְּנֵ֣י אַהֲרֹ֑ן 1 See how you translated the similar expression in [1:5](../01/05.md). +7:33 l8go rc://*/ta/man/translate/figs-explicit הַ⁠מַּקְרִ֞יב אֶת־דַּ֧ם הַ⁠שְּׁלָמִ֛ים וְ⁠אֶת־הַ⁠חֵ֖לֶב מִ⁠בְּנֵ֣י אַהֲרֹ֑ן 1 The **person presenting the blood of the peace offerings and the fat from the sons of Aaron** is one of the priests. At the time that Yahweh spoke these instructions to Moses, they were the literal “sons of Aaron.” However, this expression refers to whichever priest happened to perform the symbolic action of **presenting the blood of the peace offerings** along with **the fat**. If it would be helpful in your language, consider making this explicit. Alternate translation: “The priest who presents the blood of the peace offerings and the fat, who is among the sons of Aaron” +7:33 lbwv rc://*/ta/man/translate/figs-metaphor מִ⁠בְּנֵ֣י אַהֲרֹ֑ן 1 See how you translated the similar expression in [1:5](../01/05.md). 7:33 q6eu rc://*/ta/man/translate/figs-explicit ל֧⁠וֹ תִהְיֶ֛ה שׁ֥וֹק הַ⁠יָּמִ֖ין לְ⁠מָנָֽה׃ 1 As the General Introduction to this chapter discusses, this **portion** refers to the special allotment of food provided for the priests according to the instructions that Yahweh gave to the people of Israel. Because the Levites, the sons of Aaron, were not given any portion of land and therefore could not farm for themselves, they were dependent on the contributions of their fellow Israelites for food. Yahweh provided this food by setting apart these choice portions for the priests. If this would not be clear from your translation, consider stating the meaning plainly. Alternate translation: “the right thigh will be for that priest, as the allocation of his food given by Yahweh” 7:34 kefs rc://*/ta/man/translate/grammar-connect-logic-result כִּי֩ 1 The word translated **For** indicates that what follows is a reason for what came before. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation: “This is because” or, using the second-person, “You should do this because” 7:34 sns3 rc://*/ta/man/translate/writing-pronouns לָקַ֨חְתִּי֙ & וָ⁠אֶתֵּ֣ן 1 Here, **I** refers to Yahweh, who now speaks directly about himself. If this would not be clear, consider making the referent explicit. Alternate translation: “I, Yahweh, took … and I, Yahweh, gave” -7:34 ovp1 בְּנֵֽי־יִשְׂרָאֵ֔ל & בְּנֵ֥י יִשְׂרָאֵֽל 1 See how you translated this expression in [1:2](../01/02.md). +7:34 ovp1 rc://*/ta/man/translate/figs-metaphor בְּנֵֽי־יִשְׂרָאֵ֔ל & בְּנֵ֥י יִשְׂרָאֵֽל 1 See how you translated this expression in [1:2](../01/02.md). 7:34 w06t rc://*/ta/man/translate/writing-pronouns אֹ֠תָ⁠ם 1 Here, **them** refers to the **breast** and the **right thigh**, those special portions of meat that Yahweh provided for the priests’ food. If this would be unclear in your language, consider making the referent explicit. Alternate translation: “the breast meat and the portion of the right thigh” -7:34 mkn9 לְ⁠אַהֲרֹ֨ן הַ⁠כֹּהֵ֤ן וּ⁠לְ⁠בָנָי⁠ו֙ 1 See how you translated the similar expression in [2:2](../02/02.md). +7:34 mkn9 rc://*/ta/man/translate/figs-metaphor לְ⁠אַהֲרֹ֨ן הַ⁠כֹּהֵ֤ן וּ⁠לְ⁠בָנָי⁠ו֙ 1 See how you translated the similar expression in [2:2](../02/02.md). 7:34 n4eg לְ⁠אַהֲרֹ֨ן הַ⁠כֹּהֵ֤ן 1 See how you handled this way of referring to the priests in [1:7](../01/07.md). -7:34 u24m rc://*/ta/man/translate/figs-explicit לְ⁠חָק־עוֹלָ֔ם 1 This **enduring portion** refers to the portions of meat, the breast and the right thigh, that Yahweh instructed should be given to the priests for food from the peace offerings that the people of Israel will offer. This **portion** is **enduring** because Yahweh envisions that these instructions are binding for the people of God in perpetuity. If this would be unclear in your language, consider stating the meaning plainly. Alternate translation: “as an portion of food that should always be provided for the priests” +7:34 u24m rc://*/ta/man/translate/figs-explicit לְ⁠חָק־עוֹלָ֔ם 1 This **enduring portion** refers to the portions of meat, the breast and the right thigh, that Yahweh instructed should be given to the priests for food from the peace offerings that the people of Israel will offer. This **portion** is **enduring** because Yahweh envisions that these instructions are binding for the people of God for all time. If this would be unclear in your language, consider stating the meaning plainly. Alternate translation: “as a portion of food that should always be provided for the priests” 7:35 h86d rc://*/ta/man/translate/translate-unknown זֹ֣את מִשְׁחַ֤ת אַהֲרֹן֙ וּ⁠מִשְׁחַ֣ת בָּנָ֔י⁠ו 1 This **allotment** is the same as the “enduring portion” of the previous verse. It refers to the choice portions of meat, the breast and the right thigh, that Yahweh instructed should be given to the priests for food from the peace offerings that the people of Israel will offer. If this is unclear in your language, consider stating the meaning plainly. Alternate translation: “This is the portion of the meat of the sacrifices that should be given to Aaron and to his sons” -7:35 ydj7 מֵ⁠אִשֵּׁ֖י יְהוָ֑ה 1 See how you translated the similar expression in [2:3](../02/03.md). +7:35 ydj7 rc://*/ta/man/translate/figs-possession מֵ⁠אִשֵּׁ֖י יְהוָ֑ה 1 See how you translated the similar expression in [2:3](../02/03.md). 7:35 xb0d rc://*/ta/man/translate/writing-pronouns בְּ⁠יוֹם֙ הִקְרִ֣יב אֹתָ֔⁠ם לְ⁠כַהֵ֖ן לַ⁠יהוָֽה׃ 1 Here, **he** refers to Moses and **them** refers to **Aaron** and **his sons**. The expression **on the day he presented them as priests to Yahweh** refers to the day when Moses anointed Aaron and his sons with oil to dedicate them as priests in the service of Yahweh, as described in [8:12](../08/12.md) and [8:30](../08/30.md). If this would be unclear in your language, consider making the referents explicit. Alternate translation: “on the day Moses presented Aaron and his sons as priests to Yahweh” 7:36 er1e rc://*/ta/man/translate/writing-pronouns לָ⁠הֶ֗ם 1 Here, **them** refers to the priests, that is, Aaron and his sons. If it would be helpful in your language, consider making the referent explicit. Alternate translation: “to the priests” or “to Aaron and his sons, the priests” -7:36 o7ud rc://*/ta/man/translate/figs-explicit בְּ⁠יוֹם֙ מָשְׁח֣⁠וֹ אֹתָ֔⁠ם מֵ⁠אֵ֖ת בְּנֵ֣י יִשְׂרָאֵ֑ל 1 The expression **the day of his anointing them from the people of Israel** refers to the anointing of the priests to be especially dedicated to Yahweh apart from the rest of the people of God for special, sacred service to him. In this sense, the people are **anointed** **from** the people of Israel. If this would not be clear in your language, consider stating the meaning plainly. Alternate translation: “on the day of his anointing them to be priests to Yahweh and be set apart from the people of Israel” +7:36 o7ud rc://*/ta/man/translate/figs-explicit בְּ⁠יוֹם֙ מָשְׁח֣⁠וֹ אֹתָ֔⁠ם מֵ⁠אֵ֖ת בְּנֵ֣י יִשְׂרָאֵ֑ל 1 The expression **the day of his anointing them from the people of Israel** refers to the anointing of the priests to be especially dedicated to Yahweh apart from the rest of the people of God for special, sacred service to him. In this sense, they are **anointed** **from** the people of Israel. If this would not be clear in your language, consider stating the meaning plainly. Alternate translation: “on the day of his anointing them to be priests to Yahweh and be set apart from the people of Israel” 7:36 mag4 rc://*/ta/man/translate/writing-pronouns בְּ⁠יוֹם֙ מָשְׁח֣⁠וֹ אֹתָ֔⁠ם 1 As in the previous verse, **his** refers to Moses and **them** refers to the priests, that is, to Aaron and his sons. If this would be unclear in your language, consider making the referents explicit. Alternate translation: “on the day Moses anointed Aaron and his sons as priests to Yahweh” 7:36 l9rk rc://*/ta/man/translate/translate-symaction בְּ⁠יוֹם֙ מָשְׁח֣⁠וֹ אֹתָ֔⁠ם 1 The act of **anointing** the priests was a symbolic action in which oil, usually olive oil, was liberally applying to the head of the priests to mark their dedication to special, sacred service to Yahweh. If this would not be clear in your language, consider stating the meaning plainly. Alternate translation: “on the day of his anointing them with oil to mark their dedication to Yahweh as priests to him” 7:36 eohw בְּנֵ֣י יִשְׂרָאֵ֑ל 1 See how you translated the similar expression in [1:2](../01/02.md). 7:36 sb6p חֻקַּ֥ת עוֹלָ֖ם לְ⁠דֹרֹתָֽ⁠ם 1 See how you translated this expression in [3:17](../03/17.md). 7:37 mq5s לָֽ⁠עֹלָה֙ 1 See how you translated this specific kind of sacrifice in [1:3](../01/03.md). -7:37 zoq5 לַ⁠מִּנְחָ֔ה 1 See how you translated this specific kind of sacrifice in [2:1](../02/01.md). -7:37 icz9 וְ⁠לַֽ⁠חַטָּ֖את 1 See how you translated this specific kind of sacrifice in [4:3](../04/03.md). -7:37 uk25 וְ⁠לָ⁠אָשָׁ֑ם 1 See how you translated this specific kind of sacrifice in [5:15](../05/15.md). +7:37 zoq5 rc://*/ta/man/translate/translate-unknown לַ⁠מִּנְחָ֔ה 1 See how you translated this specific kind of sacrifice in [2:1](../02/01.md). +7:37 icz9 rc://*/ta/man/translate/translate-unknown וְ⁠לַֽ⁠חַטָּ֖את 1 See how you translated this specific kind of sacrifice in [4:3](../04/03.md). +7:37 uk25 rc://*/ta/man/translate/translate-unknown וְ⁠לָ⁠אָשָׁ֑ם 1 See how you translated this specific kind of sacrifice in [5:15](../05/15.md). 7:37 izaw rc://*/ta/man/translate/translate-unknown וְ⁠לַ֨⁠מִּלּוּאִ֔ים 1 This **ordination offering** was a special sacrifice that was offered on the occasion of the dedication of a priest to the special, sacred service to Yahweh of the priesthood. It is described in detail in [8:22–32](../08/22.md). Alternate translation: “and of the sacrifice that is offered for the priests when they are dedicated to Yahweh as priests” -7:37 ey6r וּ⁠לְ⁠זֶ֖בַח הַ⁠שְּׁלָמִֽים׃ 1 See how you translated this specific kind of sacrifice in [3:1](../03/01.md). -7:38 zub8 rc://*/ta/man/translate/writing-pronouns בְּ⁠י֨וֹם צַוֺּת֜⁠וֹ 1 The expression **on the day of his commanding** could refer to (1) Yahweh commanding the people of Israel to begin bringing their sacrifices. Alternate translation: “on the day Yahweh commanded” or (2) Moses, relaying the instructions he received from Yahweh, commanding the people of Israel to begin bringing their sacrifices. Alternate translation: “on the day Moses commanded” +7:37 ey6r rc://*/ta/man/translate/translate-unknown וּ⁠לְ⁠זֶ֖בַח הַ⁠שְּׁלָמִֽים׃ 1 See how you translated this specific kind of sacrifice in [3:1](../03/01.md). +7:38 zub8 rc://*/ta/man/translate/writing-pronouns בְּ⁠י֨וֹם צַוֺּת֜⁠וֹ 1 The expression **on the day of his commanding** could refer to: (1) Yahweh commanding the people of Israel to begin bringing their sacrifices. Alternate translation: “on the day Yahweh commanded” (2) Moses, relaying the instructions he received from Yahweh, commanding the people of Israel to begin bringing their sacrifices. Alternate translation: “on the day Moses commanded” 7:38 b18c אֶת־בְּנֵ֣י יִשְׂרָאֵ֗ל 1 See how you translated the similar expression in [1:2](../01/02.md). -7:38 kbsg לְ⁠הַקְרִ֧יב אֶת־קָרְבְּנֵי⁠הֶ֛ם 1 See how you handled the poetic repetition of words in [1:2](../01/02.md). +7:38 kbsg rc://*/ta/man/translate/writing-poetry לְ⁠הַקְרִ֧יב אֶת־קָרְבְּנֵי⁠הֶ֛ם 1 See how you handled the poetic repetition of words in [1:2](../01/02.md). 7:38 tda7 rc://*/ta/man/translate/translate-unknown בְּ⁠מִדְבַּ֥ר סִינָֽי 1 This **wilderness** refers to the dry, barren desert plain that is common in the Sinai peninsula region of the modern Middle East. If your language has a word for this kind of landscape, consider using it here. If not, consider using a general expression. Alternate translation: “in the dry, desert plain of Sinai” 8:intro d9y6 0 # Leviticus 8 General Notes\n\n## Structure and formatting\n\nIn this chapter, Moses set apart, or consecrated, the sons of Aaron to be priests. (See: [[rc://*/tw/dict/bible/kt/consecrate]] and [[rc://*/tw/dict/bible/kt/priest]]) 8:1 n6q2 0 # General Information:\n\nIn chapter 8 Moses ordains Aaron and his sons as priests according to the commands of Yahweh that Moses recorded in the book of Exodus. From f27ce638287acc6bf8f013dd0f7d5767d10a297c Mon Sep 17 00:00:00 2001 From: Stephen Wunrow Date: Fri, 11 Aug 2023 18:41:37 +0000 Subject: [PATCH 060/127] Merge stephenwunrow-tc-create-1 into master by stephenwunrow (#3449) --- tn_MAT.tsv | 2 +- tn_MRK.tsv | 286 ++++++++++++++++++++++++++++++++++++++--------------- 2 files changed, 209 insertions(+), 79 deletions(-) diff --git a/tn_MAT.tsv b/tn_MAT.tsv index 5d4dbe6e93..e5c8713473 100644 --- a/tn_MAT.tsv +++ b/tn_MAT.tsv @@ -1416,7 +1416,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 10:3 nry4 rc://*/ta/man/translate/translate-names Θαδδαῖος 1 The word **Thaddaeus** is the name of a man. 10:3 ea93 rc://*/ta/man/translate/translate-textvariants Θαδδαῖος 1 Many ancient manuscripts read **Thaddaeus**. The ULT follows that reading. Other ancient manuscripts read “Lebbaeus, who was surnamed Thaddaeus.” If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. 10:4 n4st rc://*/ta/man/translate/translate-transliterate ὁ Καναναῖος 1 **Cananaios** is a word borrowed from Aramaic that describes someone as a “zealot,” that is, someone who is very zealous about something. You will need to decide if you will also borrow this word into your language or if you will translate the meaning. If you borrow the word, you could spell it the way it sounds in your language and then put the translation in a footnote. If you translate the word’s meaning, **Cananaios** could be: (1) a title that indicates that this man was part of the group of people who wanted to free the Jewish people from Roman rule. Alternate translation: “the Patriot” (2) a description that indicates that this man was zealous for God to be honored. Alternate translation: “the Passionate One” -10:4 kmp2 rc://*/ta/man/translate/grammar-connect-time-background ὁ καὶ παραδοὺς αὐτόν 1 Matthew writes **having even betrayed him** to provide some extra information about what Judas did to Jesus later. Use a natural way in your language for introducing background information. Alternate translation: “who would later also betray him” +10:4 kmp2 rc://*/ta/man/translate/grammar-connect-time-background ὁ καὶ παραδοὺς αὐτόν 1 Matthew writes **having also handed him over** to provide some extra information about what Judas did to Jesus later. Use a natural way in your language for introducing background information. Alternate translation: “who would later also hand him over” 10:4 xao6 rc://*/ta/man/translate/writing-pronouns αὐτόν 1 The pronoun **him** refers to Jesus. If this is not clear for your readers, you could use the person's name here. Alternate translation: “Jesus” 10:5 sn9v rc://*/ta/man/translate/figs-events τούτους τοὺς δώδεκα ἀπέστειλεν ὁ Ἰησοῦς παραγγείλας αὐτοῖς λέγων 1 Here Matthew narrates how Jesus **sent out** the disciples before he narrates what Jesus **instructed them** to do. If it would be helpful in your language, you could make the order of events more explicit. Alternate translation: “When Jesus was about to send the twelve out, he instructed them, saying” 10:5 c46d rc://*/ta/man/translate/figs-nominaladj τοὺς δώδεκα 1 Matthew is using the adjective **twelve** as a noun to mean twelve men. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “twelve men” diff --git a/tn_MRK.tsv b/tn_MRK.tsv index 5d53f15594..3b548eb641 100644 --- a/tn_MRK.tsv +++ b/tn_MRK.tsv @@ -332,85 +332,215 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 2:28 wgwu rc://*/ta/man/translate/grammar-connect-logic-result ὥστε 1 Here, the word **Therefore** introduces a conclusion or inference that Jesus draws from what he just said. If it would be helpful in your language, you could use a different word or phrase that introduces a conclusion or inference. Alternate translation: “Because of that” or “In the end, then” 2:28 kq1c rc://*/ta/man/translate/figs-123person ἐστιν ὁ Υἱὸς τοῦ Ἀνθρώπου 1 Here Jesus speaks about himself in the third person. If it would be helpful in your language, you could use the first person. Alternate translation: “I, who am the Son of Man, am” 2:28 twr4 rc://*/ta/man/translate/figs-possession Κύριός & καὶ τοῦ Σαββάτου 1 Here, Jesus is using the possessive form to describe a **Lord** who rules over **the Sabbath**. If this is not clear in your language, you could express the idea in another way. Alternate translation: “has authority over even the Sabbath” or “rules over even the Sabbath” -3:intro x969 0 # Mark 3 General Notes\n\n## Special Concepts in this Chapter\n\n### Sabbath\n\nIt was against the law of Moses to do work on the Sabbath. The Pharisees believed healing a sick person on the Sabbath was “work,” so they said that Jesus did wrong when he healed a person on the Sabbath. (See: [[rc://*/tw/dict/bible/kt/lawofmoses]])\n\n### “Blasphemy against the Spirit”\n\nNo one knows for sure what actions people perform or what words they say when they commit this sin. However, they probably insult the Holy Spirit and his work. Part of the Holy Spirit’s work is to make people understand that they are sinners and that they need to have God forgive them. Therefore, anyone who does not try to stop sinning is probably committing blasphemy against the Spirit. (See: [[rc://*/tw/dict/bible/kt/blasphemy]] and [[rc://*/tw/dict/bible/kt/holyspirit]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### The 12 disciples\n\nThe following are the lists of the 12 disciples:\n\nIn Matthew:\n\nSimon (Peter), Andrew, James son of Zebedee, John son of Zebedee, Philip, Bartholomew, Thomas, Matthew, James son of Alphaeus, Thaddaeus, Simon the Zealot and Judas Iscariot.\n\nIn Mark:\n\nSimon (Peter), James the son of Zebedee and John the son of Zebedee (to whom he gave the name Boanerges, that is, Sons of Thunder), Andrew, Philip, Bartholomew, Matthew, Thomas, James the son of Alphaeus, Thaddaeus, Simon the Zealot, and Judas Iscariot.\n\nIn Luke:\n\nSimon (Peter), Andrew, James, John, Philip, Bartholomew, Matthew, Thomas, James the son of Alphaeus, Simon (who was called the Zealot), Judas the son of James, and Judas Iscariot.\n\nThaddaeus is probably the same person as Judas, the son of James.\n\n### Brothers and sisters\n\nMost people call those who have the same parents “brother” and “sister” and think of them as some of the most important people in their lives. Many people also call those with the same grandparents “brother” and “sister.” In this chapter Jesus says that the most important people to him are those who obey God. (See: [[rc://*/tw/dict/bible/kt/brother]])\n\n## Important Figures of Speech in this Chapter\n\n### The historic present\n\nTo call attention to a development in the story, Mark uses the present tense in past narration. In this chapter, the historic present occurs in verses 3, 4, 5, 13, 20, 31, 32, 33, and 34. If it would not be natural to do that in your language, you could use the past tense in your translation. (See: [[rc://*/ta/man/translate/figs-pastforfuture]]) -3:1 bm6z rc://*/ta/man/translate/writing-newevent καὶ εἰσῆλθεν πάλιν εἰς συναγωγήν, καὶ ἦν ἐκεῖ ἄνθρωπος, ἐξηραμμένην ἔχων τὴν χεῖρα 1 Mark uses this sentence to introduce a new event in the story. Use a word, phrase, or other method in your language that is natural for introducing a new event. -3:1 rn8y rc://*/ta/man/translate/writing-participants καὶ ἦν ἐκεῖ ἄνθρωπος 1 This expression introduces a new character into the story. If your language has an expression that serves this purpose, you could use it here. -3:1 ye6d rc://*/ta/man/translate/translate-unknown ἐξηραμμένην ἔχων τὴν χεῖρα 1 This means that the man’s **hand** was damaged in such a way that he could not stretch it out. It was probably bent almost into a fist, making it appear to be smaller. Alternate translation: “whose hand was shriveled” or “whose hand was atrophied” -3:2 vr25 rc://*/ta/man/translate/figs-explicit ἵνα κατηγορήσωσιν αὐτοῦ 1 The Pharisees wanted Jesus to heal the man so that they could **accuse him** of breaking the law by doing work on the Sabbath. If it would be helpful in your language, you could express that explicitly. Alternate translation: “so that they could accuse him of wrongdoing” or “so that they could accuse him of breaking the law of Moses” -3:2 q35x rc://*/ta/man/translate/grammar-connect-logic-goal ἵνα κατηγορήσωσιν αὐτοῦ 1 This phrase tells the reader why the Pharisees were watching Jesus. Use a natural way in your language for introducing a purpose clause. You might also want to begin a new sentence. Alternate translation: “They were doing this so that they could accuse him of working on the Jewish day of rest” -3:3 nm6w rc://*/ta/man/translate/figs-explicit ἔγειρε εἰς τὸ μέσον 1 Here, **in the midst** is referring to the group of people who were gathered inside of the synagogue. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “Get up in front of all of those meeting here” -3:4 mh3z rc://*/ta/man/translate/figs-rquestion ἔξεστιν τοῖς Σάββασιν ἀγαθοποιῆσαι ἢ κακοποιῆσαι, ψυχὴν σῶσαι ἢ ἀποκτεῖναι? 1 Jesus is not asking for information, but is using the question form here to challenge them. He wanted them to acknowledge that it is **lawful** to obey God and do good on the Sabbath. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement. Alternate translation: “It is allowed that people do good on the Sabbaths, but not do evil. Likewise it is allowed that a person save someone on the Sabbaths, but not kill.” -3:4 vz6c rc://*/ta/man/translate/figs-ellipsis ψυχὴν σῶσαι ἢ ἀποκτεῖναι 1 The phrase **Is it lawful** is assumed here. If it would be helpful in your language, you may clarify and add it again to the second phrase. Alternate translation: “Is it lawful to save a life or to kill” -3:4 nut4 rc://*/ta/man/translate/figs-metonymy ψυχὴν 1 The phrase **a life** refers to physical life and means “a person.” If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “someone from dying” or “someone’s life” -3:5 n4ep rc://*/ta/man/translate/figs-metaphor τῇ πωρώσει τῆς καρδίας αὐτῶν 1 The phrase **hardness of heart** is a common metaphor which describes stubbornness towards God’s will. The Pharisees were stubborn about their unwillingness that anyone would do anything on the Sabbath—whether good or evil. They therefore leave this man to suffer with his crippled hand. If your readers would not understand what it means to have **hardness of heart** in this context, you could use an equivalent metaphor from your culture or plain language. Alternate translation: “their stubbornness” -3:5 c3qe rc://*/ta/man/translate/figs-activepassive ἀπεκατεστάθη ἡ χεὶρ αὐτοῦ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “Jesus restored his hand” or “Jesus healed his hand” -3:6 nvk1 rc://*/ta/man/translate/figs-explicit τῶν Ἡρῳδιανῶν 1 **Herodians** is the name of a group of people who supported the ruler Herod Antipas. If it would be helpful in your language, you could state that explicitly, as modeled by the UST. -3:8 bi1b τῆς Ἰδουμαίας 1 **Idumea** is the region, previously known as Edom, which covered the southern half of the province of Judea. -3:8 mm5v rc://*/ta/man/translate/figs-explicit ὅσα ἐποίει 1 This phrase refers to the miracles Jesus was performing. If it would be helpful in your language, you could say that explicitly. Alternate translation: “of the great miracles that Jesus had performed” -3:9 zu5e rc://*/ta/man/translate/figs-explicit εἶπεν τοῖς μαθηταῖς αὐτοῦ, ἵνα πλοιάριον προσκαρτερῇ αὐτῷ διὰ τὸν ὄχλον, ἵνα μὴ θλίβωσιν αὐτόν 1 As the large **crowd** was pushing forward toward Jesus, he was in danger of being crushed by them. They would not crush him intentionally; the danger was because there were so many people who wanted to touch him. If it would be helpful in your language, you could state that explicitly, as modeled by the UST. -3:10 e86s rc://*/ta/man/translate/grammar-connect-logic-result πολλοὺς γὰρ ἐθεράπευσεν, ὥστε ἐπιπίπτειν αὐτῷ, ἵνα αὐτοῦ ἅψωνται ὅσοι εἶχον μάστιγας 1 This verse tells why so many people were crowding around Jesus that they might crush him. Alternate translation: “For, because Jesus had healed many people, everyone pressed against him so that they might touch him” -3:10 ge71 rc://*/ta/man/translate/figs-explicit ἐπιπίπτειν αὐτῷ, ἵνα αὐτοῦ ἅψωνται ὅσοι εἶχον μάστιγας 1 They **pressed against him** because they believed that touching Jesus would make them well. If it would be helpful in your language, you could state that explicitly, as modeled by the UST. Alternate translation: “all the sick people pushed forward, eagerly trying to touch him so that they might be healed” -3:10 qyyv rc://*/ta/man/translate/figs-metaphor ὥστε ἐπιπίπτειν αὐτῷ & ὅσοι εἶχον μάστιγας 1 Here, **pressed against him** means they came very close to Jesus to make physical contact with him. Usually this has to do with crowds surrounding someone. If this might be misunderstood, think of a way to express this more clearly in your language. Alternate translation: “so all the people who had diseases surrounded him closely” -3:11 ca5i rc://*/ta/man/translate/figs-explicit προσέπιπτον αὐτῷ καὶ ἔκραζον λέγοντα 1 Here, **they** refers to the unclean spirits. It is they who cause the people they possess to do such things. This can be made explicit. Alternate translation: “they caused the people they were possessing to fall down before him and to cry out to him, saying” -3:11 xf41 rc://*/ta/man/translate/guidelines-sonofgodprinciples ὁ Υἱὸς τοῦ Θεοῦ 1 The title **Son of God** is an important title for Jesus. See how you translated this title in [1:1](../01/01.md). -3:13 fatx rc://*/ta/man/translate/figs-idiom ἀναβαίνει εἰς τὸ ὄρος 1 Here, **he goes up on the mountain** does not refer to a specific mountain. This phrase is an idiom which means that Jesus was in a mountainous area. If it would be helpful in your language, you may state that explicitly. Alternate translation: “Jesus went up into the mountainous regions” or “Jesus went up into area with many hills” -3:16 ywli rc://*/ta/man/translate/translate-textvariants καὶ ἐποίησεν τοὺς δώδεκα 1 Some manuscripts do not include the words **And he appointed the Twelve**. This is likely original, but some writers decided to leave it out because verse 14 has a similar phrase. -3:16 ozli rc://*/ta/man/translate/figs-nominaladj τοὺς δώδεκα 1 Mark is using the adjective **Twelve** as a noun to indicate a group of people. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “his 12 apostles” or “the 12 men whom he had chose to be apostles” -3:16 rj1c rc://*/ta/man/translate/translate-names τοὺς δώδεκα 1 Alternatively, even if your language does not ordinarily use adjectives as nouns, you may be able to do that in this case with **the Twelve**, since this is a title by which the apostles were known. Even though it is a number, if you translate it as a title, as ULT does, follow the conventions for titles in your language. For example, capitalize main words and write out numbers rather than use digits. -3:16 i7tf rc://*/ta/man/translate/translate-names καὶ ἐπέθηκεν ὄνομα τῷ Σίμωνι, Πέτρον 1 The word **Simon** is the name of the first man listed. All of the names listed in [3:17–19](../03/17.md) are also names of men. -3:16 bt0f rc://*/ta/man/translate/figs-explicit ἐπέθηκεν ὄνομα τῷ Σίμωνι, Πέτρον 1 In ancient times, people changed their names to show that something about themselves was changing. Here, Jesus changes Peter’s name to show that Peter is now one of his followers and to describe something about him that is important. This also happens in the next verse. If this would be misunderstood, think of something in your language that people do to signify a major change in their lives. -3:17 n4gy rc://*/ta/man/translate/figs-metaphor ὀνόματα Βοανηργές, ὅ ἐστιν υἱοὶ βροντῆς 1 Jesus called the brothers **Sons of Thunder** because they were like **thunder**. Alternate translation: “the name Boanerges, which means ‘Men Who Are Like Thunder’” or “the name Boanerges, which means ‘Thunder Men’” -3:19 r3zs rc://*/ta/man/translate/writing-background ὃς καὶ παρέδωκεν αὐτόν 1 Mark adds the phrase **who also handed him over** to tell the reader that **Judas Iscariot** was the one who would hand over, or betray, the Lord. Alternate translation: “who later handed Jesus over” -3:20 jxr5 καὶ ἔρχεται εἰς οἶκον 1 This is likely the same **house** which was mentioned previously. See note on [2:1](../02/01.md). -3:20 rq6k rc://*/ta/man/translate/figs-synecdoche μὴ δύνασθαι αὐτοὺς μηδὲ ἄρτον φαγεῖν 1 The word **bread** represents food. Alternate translation: “Jesus and his disciples could not eat at all” or “they could not eat anything” -3:21 uyl8 ἔλεγον γὰρ 1 Here, **they** could refer to: (1) his relatives. (2) some people in the crowd. -3:21 mf5q rc://*/ta/man/translate/figs-idiom ἐξέστη 1 The phrase **out of his mind** is an idiom that refers to acting crazily. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “He is crazy” -3:23 q8f3 rc://*/ta/man/translate/figs-rquestion πῶς δύναται Σατανᾶς Σατανᾶν ἐκβάλλειν? 1 Jesus asked this rhetorical question in response to the scribes saying that he **cast out** demons by Beelzebul. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “Satan cannot cast out himself!” or “Satan does not go against his own evil spirits!” -3:23 xb13 rc://*/ta/man/translate/figs-synecdoche Σατανᾶν 1 The name **Satan** is used here to refer to Satan’s “kingdom” and not just him. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “his own power” or “his own evil spirits” -3:24 j5sv rc://*/ta/man/translate/figs-parables καὶ ἐὰν βασιλεία ἐφ’ ἑαυτὴν μερισθῇ, οὐ δύναται σταθῆναι ἡ βασιλεία ἐκείνη 1 Jesus uses this parable to show why the scribes are wrong to think Jesus is controlled by Satan. He is saying that if a group of people is not united, they will not be able to exist together successfully. -3:24 b4z4 rc://*/ta/man/translate/figs-synecdoche ἐὰν βασιλεία ἐφ’ ἑαυτὴν μερισθῇ 1 The word **kingdom** refers to the people who live in the **kingdom**. Alternate translation: “If the people who live in a kingdom are divided against each other” -3:24 k3bz rc://*/ta/man/translate/figs-metaphor οὐ δύναται σταθῆναι 1 This phrase, **not able to stand** means that the kingdom, no longer united, will fall. Alternate translation: “will no longer exist” -3:24 h7hr rc://*/ta/man/translate/figs-litotes οὐ δύναται σταθῆναι 1 If it would be helpful in your language, you could state this phrase in positive form. Alternate translation: “will fall” -3:25 zcr1 rc://*/ta/man/translate/figs-metonymy οἰκία 1 The phrase **a house** means the people who live in **a house**. Alternate translation: “a family” or “a household” -3:25 dm6j rc://*/ta/man/translate/figs-parables καὶ ἐὰν οἰκία ἐφ’ ἑαυτὴν μερισθῇ, οὐ δυνήσεται ἡ οἰκία ἐκείνη σταθῆναι 1 This is another parable which shows the religious leaders why they are wrong. -3:25 dlev rc://*/ta/man/translate/figs-parallelism καὶ ἐὰν οἰκία ἐφ’ ἑαυτὴν μερισθῇ, οὐ δυνήσεται ἡ οἰκία ἐκείνη σταθῆναι 1 This parable is almost identical to the previous one. If the repetition would confuse readers, you could use one or the other. -3:26 w7na rc://*/ta/man/translate/figs-rpronouns εἰ ὁ Σατανᾶς ἀνέστη ἐφ’ ἑαυτὸν καὶ ἐμερίσθη 1 The word **himself** is a reflexive pronoun that refers back to Satan. -3:26 vif7 rc://*/ta/man/translate/figs-parallelism καὶ εἰ ὁ Σατανᾶς ἀνέστη ἐφ’ ἑαυτὸν καὶ ἐμερίσθη, οὐ δύναται στῆναι, ἀλλὰ τέλος ἔχει 1 While this parable is similar to the previous two, it would be good to retain it, as the parable refers back to the original problem. -3:26 df2f rc://*/ta/man/translate/figs-metaphor οὐ δύναται στῆναι, ἀλλὰ τέλος ἔχει 1 This means Satan will fall and not endure. Alternate translation: “he will cease to be united and will be finished” or “he cannot endure, and he comes to an end” or “he will fall and come to an end” -3:27 mvr6 rc://*/ta/man/translate/figs-parables ἀλλ’ οὐ δύναται οὐδεὶς εἰς τὴν οἰκίαν τοῦ ἰσχυροῦ εἰσελθὼν τὰ σκεύη αὐτοῦ διαρπάσαι, ἐὰν μὴ πρῶτον τὸν ἰσχυρὸν δήσῃ; καὶ τότε τὴν οἰκίαν αὐτοῦ διαρπάσει. 1 This parable tells about how Jesus is binding Satan and his evil spirits and saving the people whom Satan had previously controlled. -3:27 x9lk rc://*/ta/man/translate/figs-genericnoun οὐδεὶς 1 This phrase, **no one**, does not refer to a specific person but to people in general. -3:28 f6fq ἀμὴν, λέγω ὑμῖν 1 Jesus uses this phrase to emphasize the truth of his statement that follows. Use a natural form in your language for emphasizing the truth and importance of a statement in this context. Alternate translation: “I am telling you truthfully” or “I can assure you” -3:28 p6sz rc://*/ta/man/translate/figs-idiom τοῖς υἱοῖς τῶν ἀνθρώπων 1 Here, the phrase **sons of men** is an idiom which refers to people in general. Alternate translation: “of people” or “of mankind” -3:28 gp6g rc://*/ta/man/translate/figs-gendernotations τοῖς υἱοῖς τῶν ἀνθρώπων 1 Although the terms **sons** and **men** are masculine, Jesus is using these words here in a generic sense that includes both men and women. Alternate translation: “of people” or “of mankind” -3:29 ips3 rc://*/ta/man/translate/figs-genericnoun ὃς δ’ ἂν βλασφημήσῃ 1 Here, **whoever** does not refer to anyone in particular but is a generic word for any person. Alternate translation: “but the person who has blasphemed” or “but whichever person might have blasphemed” -3:30 sfa2 rc://*/ta/man/translate/figs-idiom πνεῦμα ἀκάθαρτον ἔχει 1 This is an idiom that means to be possessed by **an unclean spirit**. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “An unclean spirit is controlling him” -3:31 gef8 καὶ ἔρχονται ἡ μήτηρ αὐτοῦ καὶ οἱ ἀδελφοὶ αὐτοῦ 1 Alternate translation: “Then Jesus’ mother and brothers arrived” -3:33 qe8c rc://*/ta/man/translate/figs-rquestion τίς ἐστιν ἡ μήτηρ μου, καὶ οἱ ἀδελφοί μου? 1 Jesus uses this question to teach the people that he considers those who follow God to be his beloved ones. He has not forgotten who his physical family members are, but these are people who belong to his spiritual family. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement. Alternate translation: “I will tell you whom I consider to be my mother and brothers.” or “I will tell you whom I love as a mother or brother.” -3:33 iu9r rc://*/ta/man/translate/translate-kinship ἡ μήτηρ μου, καὶ οἱ ἀδελφοί μου 1 Jesus uses the words **mother** and **brothers** here not to refer to biological relatives but to those whom he loves and who obey God. -3:35 dr45 rc://*/ta/man/translate/figs-genericnoun ὃς & ἂν ποιήσῃ τὸ θέλημα τοῦ Θεοῦ 1 Here, **whoever** does not refer to any specific person but to any person who does **the will of God**. If it would be helpful in your language, you could express that explicitly. Alternate translation: “whichever person may do the will of God” -3:35 yr9i rc://*/ta/man/translate/figs-metaphor οὗτος ἀδελφός μου καὶ ἀδελφὴ καὶ μήτηρ ἐστίν 1 This is a metaphor that means Jesus’ disciples belong to Jesus’ spiritual family. This is more important than belonging to his physical family. Alternate translation: “that person is like a brother, sister, or mother to me” +3:intro x969 0 # Mark 3 General Notes\n\n## Structure and Formatting\n\n2. The ministry of Jesus in Galilee (1:14–8:26)\n * Early ministry (1:14–3:6)\n * Healing a man on the Sabbath\n * Becoming more popular among the people (3:7–5:43)\n * Jesus ministers to many people (3:7–12)\n * Jesus appoints the twelve apostles (3:13–19)\n * Jesus and his family, part one (3:20–21)\n * Jesus and the scribes debate whether he has a demon (3:22–30)\n * Jesus and his family, part two (3:31–35)\n\n## Special Concepts in this Chapter\n\n### Sabbath\n\nIn this chapter, just as in chapter 2, the Pharisees and Jesus are in conflict about the Sabbath. For more information about the Sabbath, see the General Notes to chapter 2.\n\n### Blaspheming against the Spirit\n\nIn [3:29](../03/29.md), Jesus speaks about blaspheming against the Spirit. He indicates that God will forgive all kinds of sins, but he will not forgive people who blaspheme against the Holy Spirit. Jesus says these things because the Pharisees said that he cast out demons by the power of Beelzebul. Jesus implies that he actually cast out demons by the power of the Holy Spirit. So, since the Pharisees have called the Holy Spirit Beelzebul, they have blasphemed or spoken against the Spirit. Christians debate what counts as this kind of blasphemy and why God will not forgive people for it. In your translation, you should not be more specific than Jesus is. (See: [[rc://*/tw/dict/bible/kt/blasphemy]] and [[rc://*/tw/dict/bible/kt/holyspirit]])\n\n## Important Figures of Speech in this Chapter\n\n### The parable about the strong man\n\nIn [3:27](../03/27.md), Jesus describes how thieves must subdue and tie up a strong man before they can steal things from his house. Jesus does not directly state how to apply this proverb. However, most Christians think that Satan is like the strong man, and the demons that Jesus casts out are like the strong man’s things. In this case, Jesus is like the thieves who tie up the strong man. Jesus is saying that, since he can cast out demons, it proves that he has subdued and conquered Satan, just as thieves can only steal things after they have subdued the strong man. You should not include this extra information in your translation, but if it would be helpful for your readers, you could include it in a footnote. (See: [[rc://*/ta/man/translate/figs-parables]])\n\n### Jesus’ mother and brothers\n\nIn [3:31–35](../03/31.md), Jesus’ mother and brothers arrive and want to talk with Jesus. In response, Jesus says that his disciples, those who do God’s will, are his mother and brother and sister. In other words, Jesus calls his disciples, who are those who do God’s will, his family members. He means that they are as close and important to him as his own family. This is an important metaphor that appears throughout the Bible, so preserve the metaphor or express the idea in simile form. See the notes on these verses for translation options. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### The 12 disciples\n\nThe following are the lists of the 12 disciples in Matthew, Mark, and Luke:\n\nIn [Matthew 10:2–4](../mat/10/02.md):\n\nSimon (Peter), Andrew, James son of Zebedee, John son of Zebedee, Philip, Bartholomew, Thomas, Matthew, James son of Alphaeus, Thaddaeus, Simon the Zealot and Judas Iscariot.\n\nIn [Mark 3:16–19](../mrk/03/16.md):\n\nSimon (Peter), James son of Zebedee, John son of Zebedee, Andrew, Philip, Bartholomew, Matthew, Thomas, James son of Alphaeus, Thaddaeus, Simon the Zealot, and Judas Iscariot.\n\nIn [Luke 6:14](../luk/06/14.md):\n\nSimon (Peter), Andrew, James, John, Philip, Bartholomew, Matthew, Thomas, James son of Alphaeus, Simon the Zealot, Judas son of James, and Judas Iscariot.\n\nThese lists do not always follow the same order or use the same names for the disciples. In that culture, people often had two or three names. For example, it is likely that that Thaddaeus was also named Judas or Jude. So, do not harmonize these lists by using the same sequence or names in each case. You should translate Mark’s list as Mark presents it.\n\n### Singular and plural forms of “you”\n\nMany of the forms of “you” in this chapter appear in dialogues between Jesus and other individuals. Because of this, most forms of “you” in this chapter are singular. You should assume forms of “you” are singular unless a note specifies that the form is plural. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### The historic present\n\nTo call attention to a development in the story, Mark uses the present tense in past narration. In this chapter, the historic present occurs in verses 3, 4, 5, 13, 20, 31, 32, 33, and 34. If it would not be natural to do that in your language, you could use the past tense in your translation. (See: [[rc://*/ta/man/translate/figs-pastforfuture]]) +3:1 bm6z rc://*/ta/man/translate/writing-newevent καὶ 1 Here, the word **And** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **And** untranslated. Alternate translation: “After that,” +3:1 mjfa rc://*/ta/man/translate/figs-explicit πάλιν εἰς συναγωγήν 1 Here Mark implies that this is a **synagogue** that Jesus has already visited, most likely the one in Capernaum (see [1:21](../01/21.md)). If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “again into the synagogue in Capernaum” +3:1 rn8y rc://*/ta/man/translate/writing-participants ἦν ἐκεῖ ἄνθρωπος, ἐξηραμμένην ἔχων τὴν χεῖρα 1 Here Mark introduces a **man** with **a withered hand** as a new participant in the story. If your language has its own way of introducing new participants, you could use it here in your translation. Alternate translation: “a certain man was in the synagogue, and he had a withered hand” +3:1 ye6d rc://*/ta/man/translate/translate-unknown ἐξηραμμένην ἔχων τὴν χεῖρα 1 This means that the man’s **hand** was damaged in such a way that he could not stretch it out. It was probably bent almost into a fist, making it look smaller. Use a word or phrase that expresses this idea clearly. Alternate translation: “having a shriveled hand” or “whose hand was atrophied” +3:2 mw6t rc://*/ta/man/translate/grammar-connect-logic-result παρετήρουν αὐτὸν, εἰ τοῖς Σάββασιν θεραπεύσει αὐτόν, ἵνα κατηγορήσωσιν αὐτοῦ 1 If it would be more natural in your language, you could reverse the order of these phrases, since the last clause gives the reason for the result that the first and second clauses describe. Alternate translation: “And they wanted to accuse him. So, they were watching him closely, if he will heal him on the Sabbaths” +3:2 vr25 rc://*/ta/man/translate/writing-pronouns παρετήρουν αὐτὸν & κατηγορήσωσιν 1 The pronouns **they** and **they** refer to the Pharisees who were there, as [3:6](../03/06.md) shows. If this is not clear for your readers, you could refer to them more directly. Alternate translation: “the Pharisees were watching him closely … they might accuse” +3:2 dw2w rc://*/ta/man/translate/figs-idiom τοῖς Σάββασιν 1 See how you translated this phrase in [2:23](../02/23.md). Alternate translation: “on a Sabbath day” or “during a Sabbath day” +3:2 q35x rc://*/ta/man/translate/figs-explicit κατηγορήσωσιν αὐτοῦ 1 Here Mark implies that they would **accuse** Jesus of breaking the Sabbath commandments. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “they might accuse him of wrongdoing” or “they might accuse him of breaking the law of Moses”\n +3:3 ie14 rc://*/ta/man/translate/translate-tense λέγει 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “he said” +3:3 pi5h rc://*/ta/man/translate/translate-unknown τῷ τὴν χεῖρα ἔχοντι ξηράν 1 See how you expressed this idea in [3:1](../03/01.md). Alternate translation: “having the shriveled hand” or “whose hand was atrophied” +3:3 nm6w rc://*/ta/man/translate/figs-explicit ἔγειρε εἰς τὸ μέσον 1 Here, the implication is that Jesus wanted this man to stand where everyone could see him. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “Stand up where everyone can see you” +3:4 dujn rc://*/ta/man/translate/writing-pronouns αὐτοῖς & οἱ 1 Just as in [3:2](../03/02.md), the pronouns **them** and **they** refer to the Pharisees who were there, as [3:6](../03/06.md) shows. If this is not clear for your readers, you could refer to them more directly. Alternate translation: “to the Pharisees … they” +3:4 mh3z rc://*/ta/man/translate/figs-rquestion ἔξεστιν τοῖς Σάββασιν ἀγαθοποιῆσαι ἢ κακοποιῆσαι, ψυχὴν σῶσαι ἢ ἀποκτεῖναι? 1 Jesus is using the question form to rebuke the Pharisees. He knows that they would agree with what his question implies. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “I know that you realize that it is lawful on the Sabbaths to do good and not to do harm; to save a life and not to kill.” or “Surely you know that it is lawful on the Sabbaths to do good and not to do harm; to save a life and not to kill!” +3:4 zvln rc://*/ta/man/translate/figs-idiom τοῖς Σάββασιν 1 See how you translated this phrase in [2:23](../02/23.md). Alternate translation: “on any of the Sabbath days” or “during a Sabbath day” +3:4 fodz ἀγαθοποιῆσαι ἢ κακοποιῆσαι 1 Alternate translation: “to help people or to hurt people” +3:4 vz6c rc://*/ta/man/translate/figs-ellipsis ψυχὴν σῶσαι ἢ ἀποκτεῖναι 1 Jesus is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “is it lawful on the Sabbaths to save a life or to kill” +3:4 nut4 rc://*/ta/man/translate/figs-idiom ψυχὴν σῶσαι 1 Here, the phrase **save a life** refers to preventing a person from dying. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “to rescue from death” or “to keep people from dying” +3:5 x9ln rc://*/ta/man/translate/figs-abstractnouns μετ’ ὀργῆς 1 If your language does not use an abstract noun for the idea of **anger**, you could express the same idea in another way. Alternate translation: “in an angry way” +3:5 los0 rc://*/ta/man/translate/figs-activepassive συνλυπούμενος ἐπὶ τῇ πωρώσει τῆς καρδίας αὐτῶν 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say what caused the action, it is clear from the context that it was **the hardness of their heart**. Alternate translation: “the hardness of their heart grieving him” +3:5 thek rc://*/ta/man/translate/figs-abstractnouns τῇ πωρώσει τῆς καρδίας αὐτῶν 1 If your language does not use an abstract noun for the idea of **hardness**, you could express the same idea in another way. Alternate translation: “how hard their heart was” +3:5 n4ep rc://*/ta/man/translate/figs-metaphor τῇ πωρώσει τῆς καρδίας αὐτῶν 1 Here, Jesus is speaking of the Pharisees’ **heart** as if it were characterized by **hardness**. He means that the Pharisees are stubborn and refuse to listen and learn. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “their stubbornness” or “their unwillingness to listen”\n +3:5 zr89 rc://*/ta/man/translate/grammar-collectivenouns τῆς καρδίας αὐτῶν 1 If it would not be natural in your language to speak as if a group of people had only one **heart**, you could use the plural form of that word in your translation. Alternate translation: “of their hearts”\n +3:5 wbjd rc://*/ta/man/translate/translate-tense λέγει 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “he said” +3:5 itqu rc://*/ta/man/translate/figs-imperative ἔκτεινον τὴν χεῖρα σου 1 This was not a command that the man was capable of obeying. Instead, this was a command that directly caused the man to be healed. If it would be helpful in your language, you could express that idea more explicitly. Alternate translation: “I heal you. Now stretch out your hand!” +3:5 c3qe rc://*/ta/man/translate/figs-activepassive ἀπεκατεστάθη ἡ χεὶρ αὐτοῦ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was Jesus. Alternate translation: “Jesus restored his hand” or “his hand became healthy” +3:6 nmkb rc://*/ta/man/translate/figs-go ἐξελθόντες 1 In a context such as this, your language might say “come” instead of **gone**. Alternate translation: “having come out” +3:6 nvk1 rc://*/ta/man/translate/translate-unknown μετὰ τῶν Ἡρῳδιανῶν συμβούλιον ἐποίουν κατ’ αὐτοῦ 1 The **Herodians** were a group of people who supported the ruler Herod Antipas. If it would be helpful in your language, you could use a short phrase to describe them. Alternate translation: “were making counsel against him with people who wanted King Herod to continue to rule”\n +3:6 qu9o rc://*/ta/man/translate/figs-idiom μετὰ τῶν Ἡρῳδιανῶν συμβούλιον ἐποίουν κατ’ αὐτοῦ 1 Here, the phrase **were making counsel with the Herodians against him** indicates that the Pharisees were working together with the Herodians to figure out ways to harm Jesus. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “were making plans with the Herodians concerning Jesus” or “were coming up with ideas with the Herodians about how they could harm Jesus” +3:7-8 bi1b rc://*/ta/man/translate/figs-infostructure καὶ πολὺ πλῆθος ἀπὸ τῆς Γαλιλαίας ἠκολούθησεν, καὶ ἀπὸ τῆς Ἰουδαίας & καὶ ἀπὸ Ἱεροσολύμων, καὶ ἀπὸ τῆς Ἰδουμαίας, καὶ πέραν τοῦ Ἰορδάνου, καὶ περὶ Τύρον καὶ Σιδῶνα; πλῆθος πολύ ἀκούοντες ὅσα ἐποίει, ἦλθον πρὸς αὐτόν 1 Here Mark twice uses the phrase **a great multitude**. He could be: (1) distinguishing between two groups, one group from Galilee who **followed** Jesus to the Sea of Galilee, and one group from all the other areas who traveled to meet Jesus by the Sea of Galilee. If you use the following alternate translation, you may need to create a verse bridge for these two verses. Alternate translation: “and a great multitude followed from Galilee. And hearing how much he was doing, a great multitude from Judea and from Jerusalem and from Idumea and beyond the Jordan and around Tyre and Sidon came to him” (2) referring twice to the same group of people, who came from all these areas. Alternate translation: “and a great multitude followed from Galilee and from Judea and from Jerusalem and from Idumea and beyond the Jordan and around Tyre and Sidon. That great multitude, hearing how much he was doing, came to him” +3:8 nibm rc://*/ta/man/translate/figs-explicit πέραν τοῦ Ἰορδάνου 1 Here, the phrase **beyond the Jordan** refers to regions to the east of the Jordan River. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “the areas on the east side of the Jordan River” +3:8 mm5v rc://*/ta/man/translate/figs-explicit ὅσα ἐποίει 1 Here Mark refers to the powerful and amazing things that Jesus was doing. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “of the amazing things that he was doing” or “about all the miracles he was doing” +3:8 weie rc://*/ta/man/translate/figs-go ἦλθον 1 In a context such as this, your language might say “went” instead of **came**. Alternate translation: “went” +3:9-10 ib6u rc://*/ta/man/translate/translate-versebridge καὶ εἶπεν τοῖς μαθηταῖς αὐτοῦ, ἵνα πλοιάριον προσκαρτερῇ αὐτῷ διὰ τὸν ὄχλον, ἵνα μὴ θλίβωσιν αὐτόν & πολλοὺς γὰρ ἐθεράπευσεν, ὥστε ἐπιπίπτειν αὐτῷ, ἵνα αὐτοῦ ἅψωνται ὅσοι εἶχον μάστιγας 1 If it would be helpful to your readers, you could combine [3:9](../03/09.md) and [3:10](../03/10.md) into a verse bridge, as the UST does, in order to include the reason why Jesus wants to get into a boat before he gives his disciples instructions about the boat. Alternate translation: “And he healed many, so that as many as had afflictions pressed against him so that they might touch him. So, because of the crowd, he spoke to his disciples so that a small boat might be ready for him, so that the crowd might not press against him” +3:9 tozr rc://*/ta/man/translate/figs-quotations εἶπεν τοῖς μαθηταῖς αὐτοῦ, ἵνα πλοιάριον προσκαρτερῇ αὐτῷ διὰ τὸν ὄχλον, ἵνα μὴ θλίβωσιν αὐτόν 1 It may be more natural in your language to have a direct quotation here. Alternate translation: “he said to his disciples, ‘Make sure that a small boat is waiting for me because of the crowd, so that they do not press against me.’” +3:9 lmvb rc://*/ta/man/translate/figs-explicit πλοιάριον προσκαρτερῇ αὐτῷ διὰ τὸν ὄχλον 1 Here Mark implies that Jesus plans to get into this **small boat** to get away from **the crowd**. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “a small boat might be ready for him to embark on to get away from the crowd” +3:9 zu5e rc://*/ta/man/translate/figs-explicit μὴ θλίβωσιν αὐτόν 1 Here Mark implies that Jesus is concerned that the **crowd** will **press against him** and crush or injure him. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “they might not press against him and injure him” or “they might not hurt him” +3:10 e86s rc://*/ta/man/translate/grammar-connect-logic-result γὰρ 1 Here, the word **For** introduces a reason why Jesus was concerned about people pressing against him. If it would be helpful in your language, you could use a word or phrase that introduces a reason or basis for something, or you could leave **For** untranslated. Alternate translation: “Here is why Jesus wanted a boat:” or “Indeed,” +3:10 ywtb rc://*/ta/man/translate/figs-nominaladj πολλοὺς 1 Mark is using the adjective **many** as a noun to mean many people. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “many men and women” +3:10 qyyv rc://*/ta/man/translate/figs-abstractnouns εἶχον μάστιγας 1 If your language does not use an abstract noun for the idea of **afflictions**, you could express the same idea in another way. Alternate translation: “were afflicted” +3:10 bkh0 rc://*/ta/man/translate/figs-explicit ἐπιπίπτειν αὐτῷ 1 Here Mark implies that the people in the crowd **pressed** against each other, or were shoving and pushing each other, in order to get to **him**. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “pressed against each other to reach him” or “shoved each other around” +3:10 ge71 rc://*/ta/man/translate/figs-explicit ἵνα αὐτοῦ ἅψωνται 1 Here Mark implies that they wanted to **touch** Jesus because they thought that touching him would heal them. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “so that they might touch him and be healed” +3:11 ca5i rc://*/ta/man/translate/figs-explicit προσέπιπτον αὐτῷ καὶ ἔκραζον λέγοντα 1 Here Mark implies that **the unclean spirits** forced the people whom they were possessing to do these things. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “they were making the people they possessed fall down before him and cry out, saying” +3:11 tful rc://*/ta/man/translate/translate-symaction προσέπιπτον αὐτῷ 1 In Mark’s culture, the phrase **falling down before him** refers to kneeling down and putting one’s face close to the ground in front of someone. This was a position used to show respect and reverence. If it would be helpful in your language, you could use a comparable expression for a physical position used to show respect or worship, or you could express the idea plainly. Alternate translation: “they were throwing themselves on the ground before him” or “they were lying down before him to show respect” +3:11 ogev rc://*/ta/man/translate/writing-quotations λέγοντα 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “and they said” +3:11 xf41 rc://*/ta/man/translate/guidelines-sonofgodprinciples ὁ Υἱὸς τοῦ Θεοῦ 1 **Son of God** is an important title for Jesus that describes his relationship with God the Father. +3:12 w7to rc://*/ta/man/translate/figs-quotations αὐτοῖς, ἵνα μὴ αὐτὸν φανερὸν ποιήσωσιν 1 It may be more natural in your language to have a direct quotation here. Alternate translation: “them, ‘Do not make me known.’” +3:12 wypa rc://*/ta/man/translate/figs-explicit μὴ αὐτὸν φανερὸν ποιήσωσιν 1 Here, the phrase **make him known** refers to telling people who Jesus was. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “they might not say who he was” or “they might not speak about him” +3:13 zq1l rc://*/ta/man/translate/writing-newevent καὶ 1 Here, the word **And** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **And** untranslated. Alternate translation: “After that,” +3:13 njw3 rc://*/ta/man/translate/translate-tense ἀναβαίνει & προσκαλεῖται 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “he went up … summoned” +3:13 dfy5 rc://*/ta/man/translate/figs-go ἀναβαίνει 1 In a context such as this, your language might say “comes” instead of **goes**. Alternate translation: “he comes up” +3:13 fatx rc://*/ta/man/translate/figs-extrainfo τὸ ὄρος 1 Mark does not clarify what **mountain** this is or how high up it is. If possible, use a general word for a hill or small mountain without indicating one particular place. Alternate translation: “a high place” or “a small mountain” +3:14 vjl5 rc://*/ta/man/translate/figs-nominaladj δώδεκα 1 Mark is using the number **12** as a noun to mean 12 men. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “12 people” +3:14 v0y4 rc://*/ta/man/translate/translate-textvariants οὓς καὶ ἀποστόλους ὠνόμασεν 1 Many ancient manuscripts read **whom he also named apostles**. The ULT follows that reading. Other ancient manuscripts do not include these words. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. +3:14 ild2 rc://*/ta/man/translate/figs-explicit ὦσιν μετ’ αὐτοῦ 1 Here Mark means that these **12** men would go wherever Jesus went, listen to what he said, and spend much time with him as his closest disciples. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “they might go everywhere with him” or “they might always follow him” +3:15 c2wc rc://*/ta/man/translate/figs-abstractnouns ἔχειν ἐξουσίαν 1 If your language does not use an abstract noun for the idea of **authority**, you could express the same idea in another way. Alternate translation: “to be authorized” +3:16 ndtw rc://*/ta/man/translate/figs-explicit καὶ ἐποίησεν τοὺς δώδεκα: καὶ 1 Here Mark repeats a phrase that he already used in [3:14](../03/14.md). He does not mean that Jesus **appointed the Twelve** again. Rather, he is using this phrase to introduce who these **Twelve** were. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “Here are the names of the Twelve that he appointed:” +3:16 ywli rc://*/ta/man/translate/translate-textvariants καὶ ἐποίησεν τοὺς δώδεκα 1 Many ancient manuscripts read **And he appointed the Twelve**. The ULT follows that reading. Other ancient manuscripts do not include these words. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. +3:16 ozli rc://*/ta/man/translate/figs-nominaladj τοὺς δώδεκα 1 Mark is using the adjective **Twelve** as a noun to refer to Jesus’ closest disciples. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “the 12 apostles” or “the 12 men whom Jesus had chosen to be apostles”\n +3:16 bt0f rc://*/ta/man/translate/figs-explicit καὶ ἐπέθηκεν ὄνομα τῷ Σίμωνι, Πέτρον 1 Here Mark introduces the first person in the list of **the Twelve**, and he clarifies that Jesus gave a new name to **Simon**: **Peter**. If it would be helpful in your language, you could use a form that indicates both that **Simon** is the first in the list of twelve men and that Jesus named him **Peter**. Alternate translation: “and they were Simon, to whom he added a name, Peter” +3:17 puod rc://*/ta/man/translate/translate-kinship τὸν ἀδελφὸν τοῦ Ἰακώβου 1 Mark never says whether **James** or **John** was older, but he mentions **James** first, which could imply that he was the older brother. If you have to use a form that refers to an older or younger brother, you could state that **John** was younger. Alternate translation: “the younger brother of James” +3:17 n1be rc://*/ta/man/translate/translate-transliterate Βοανηργές 1 The word **Boanerges** is a Hebrew word. Mark has spelled it out using Greek letters so his readers would know how it sounded. Since Mark states what this word means at the end of the verse, you also should spell it out the way it sounds in your language. +3:17 n4gy rc://*/ta/man/translate/figs-idiom υἱοὶ βροντῆς 1 The expression **Sons of** describes people who shares the qualities of something. In this case, the name indicates that James and John share the qualities of **Thunder**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “People Like Thunder” or “Thunder-Like” +3:18 bugz rc://*/ta/man/translate/translate-names Θαδδαῖον 1 The word **Thaddaeus** is the name of a man. +3:18 tgmg rc://*/ta/man/translate/translate-transliterate τὸν Καναναῖον 1 **Cananaios** is a word borrowed from Aramaic that describes someone as a “zealot,” that is, someone who is very zealous about something. You will need to decide if you will also borrow this word into your language or if you will translate the meaning. If you borrow the word, you could spell it the way it sounds in your language and then put the translation in a footnote. If you translate the word’s meaning, **Cananaios** could be: (1) a title that indicates that this man was part of the group of people who wanted to free the Jewish people from Roman rule. Alternate translation: “the Patriot” (2) a description that indicates that this man was zealous for God to be honored. Alternate translation: “the Passionate One” +3:19 r3zs rc://*/ta/man/translate/writing-background ὃς καὶ παρέδωκεν αὐτόν 1 Mark writes **who also handed him over** to provide some extra information about what Judas did to Jesus later. Use a natural way in your language for introducing background information. Alternate translation: “who would later also hand him over” +3:20 d9uy rc://*/ta/man/translate/writing-newevent καὶ 1 Here, the word **And** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **And** untranslated. Alternate translation: “After that,” +3:20 lfqz rc://*/ta/man/translate/translate-tense ἔρχεται & συνέρχεται 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “he came … came together” +3:20 qy7g rc://*/ta/man/translate/figs-explicit ἔρχεται 1 Here Mark implies that the disciples were traveling with Jesus. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “he, along with his disciples, comes” +3:20 whej rc://*/ta/man/translate/figs-go ἔρχεται 1 In a context such as this, your language might say “goes” instead of **comes**. Alternate translation: “he goes” +3:20 jxr5 rc://*/ta/man/translate/figs-explicit οἶκον 1 This is probably the same **house** that Mark mentioned in [2:1](../02/01.md). See how you expressed the idea there. Alternate translation: “Simon and Andrew’s house” or “his house” +3:20 v0y9 rc://*/ta/man/translate/figs-explicit μὴ δύνασθαι αὐτοὺς μηδὲ ἄρτον φαγεῖν 1 Here Mark implies that the **crowd** was so large that Jesus and his disciples did not have time, or perhaps even space, to **eat**. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “they were so busy that they could not even eat bread” or “they had no opportunity even to eat bread” +3:20 rq6k rc://*/ta/man/translate/figs-synecdoche ἄρτον φαγεῖν 1 Mark is using **bread** to represent any food. If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: “to eat anything”\n +3:21 koc1 rc://*/ta/man/translate/figs-idiom οἱ παρ’ αὐτοῦ 1 Here the phrase **the ones from him** could refer to: (1) Jesus’ relatives, most specifically his mother and brothers, who are the ones who arrive at the house in [3:31](../03/31.md). Alternate translation: “his family” (2) Jesus’ friends from his hometown, Nazareth. Alternate translation: “his friends” +3:21 ar7c rc://*/ta/man/translate/grammar-connect-logic-result ἐξῆλθον κρατῆσαι αὐτόν; ἔλεγον γὰρ, ὅτι ἐξέστη 1 If it would be more natural in your language, you could reverse the order of these clauses, since the second clause gives the reason for the result that the first phrase describes. Alternate translation: “were saying, ‘He is out of his mind.’ Therefore, they went out to seize him” +3:21 sgba rc://*/ta/man/translate/figs-go ἐξῆλθον 1 In a context such as this, your language might say “came” instead of **went**. Alternate translation: “came out” +3:21 hjdb rc://*/ta/man/translate/figs-explicit κρατῆσαι αὐτόν 1 Here Mark implies that **the ones from him** intend to compel Jesus to return with them in their custody or control. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “to take him into their custody” or “to restrain him” +3:21 vqyg rc://*/ta/man/translate/figs-quotations ἔλεγον & ὅτι ἐξέστη 1 It may be more natural in your language to have an indirect quotation here. Alternate translation: “they were saying that he was out of his mind” +3:21 uyl8 rc://*/ta/man/translate/writing-pronouns ἔλεγον 1 The pronoun **they** could refer to: (1) **the ones from him**. Alternate translation: “the ones from him were saying” or “these ones were saying” (2) people in general. Alternate translation: “people were saying” +3:21 mf5q rc://*/ta/man/translate/figs-idiom ἐξέστη 1 Here, the clause **He is out of his mind** means that these people think that Jesus is insane, that is, acting irrationally. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “He is crazy” or “He is acting irrationally” +3:22 e45n rc://*/ta/man/translate/figs-distinguish οἱ γραμματεῖς, οἱ ἀπὸ Ἱεροσολύμων καταβάντες ἔλεγον 1 Here Mark uses the phrase **having come down from Jerusalem** to distinguish these **scribes** from any other scribes. Be sure that this distinction is clear in your translation. Alternate translation: “the scribes, the ones having come down from Jerusalem, were saying” +3:22 a971 rc://*/ta/man/translate/figs-go καταβάντες 1 In a context such as this, your language might say “gone” instead of **come**. Alternate translation: “having gone down” +3:22 egv4 rc://*/ta/man/translate/figs-quotations ἔλεγον, ὅτι Βεελζεβοὺλ ἔχει; καὶ, ὅτι ἐν τῷ ἄρχοντι τῶν δαιμονίων, ἐκβάλλει τὰ δαιμόνια 1 It may be more natural in your language to have indirect quotations here. Alternate translation: “were saying that he had Beelzebul and that by the ruler of the demons he was casting out the demons.” +3:22 prj1 rc://*/ta/man/translate/figs-idiom Βεελζεβοὺλ ἔχει 1 Here the scribes mean that Jesus is possessed or controlled by **Beelzebul**. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “He is possessed by Beelzebul” or “Beelzebul possesses him” +3:22 mhmw rc://*/ta/man/translate/figs-explicit ἐν τῷ ἄρχοντι τῶν δαιμονίων 1 Here the scribes mean that Jesus has power from **the ruler of the demons** to cast out demons. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “By the power of the ruler of the demons” or “As he is empowered by the ruler of the demons” +3:22 t3ud rc://*/ta/man/translate/figs-explicit τῷ ἄρχοντι τῶν δαιμονίων 1 The phrase **the ruler of the demons** refers to the devil, that is, **Beelzebul**. If it would be helpful to your readers, you could make this idea more explicit. Alternate translation: “Beelzebul, the ruler of the demons,” +3:23 iuqw rc://*/ta/man/translate/writing-pronouns αὐτοὺς 1 The pronoun **them** refers to the scribes and the people who were nearby. If this is not clear for your readers, you could use refer to these people more directly. Alternate translation: “the scribes and the rest of the people” or “the people who were nearby” +3:23 q8f3 rc://*/ta/man/translate/figs-rquestion πῶς δύναται Σατανᾶς Σατανᾶν ἐκβάλλειν? 1 Jesus is using the question form to rebuke the scribes. The question shows that it does not make any sense for **Satan** to cast out **Satan**. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “Satan cannot cast out Satan.” or “It makes no sense for Satan to cast out Satan!” +3:23 xb13 rc://*/ta/man/translate/figs-synecdoche δύναται Σατανᾶς Σατανᾶν ἐκβάλλειν 1 In both places, **Satan** represents people who act by the power of **Satan**. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “are Satan’s followers able to cast out Satan’s followers” or “are those who act by Satan’s power able to cast out others who also act by Satan’s power”\n +3:24 j5sv rc://*/ta/man/translate/figs-parables καὶ ἐὰν βασιλεία ἐφ’ ἑαυτὴν μερισθῇ, οὐ δύναται σταθῆναι ἡ βασιλεία ἐκείνη 1 To teach the people, Jesus offers a story or illustration. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “Listen to this illustration: If a kingdom has been divided against itself, that kingdom is not able to stand” +3:24 my56 rc://*/ta/man/translate/figs-hypo ἐὰν βασιλεία ἐφ’ ἑαυτὴν μερισθῇ, οὐ δύναται σταθῆναι ἡ βασιλεία ἐκείνη 1 Here Jesus uses an imaginary situation to help explain what would happen if a **kingdom** were **divided against itself**. Use a natural method in your language for introducing an imaginary situation. Alternate translation: “imagine a kingdom that has been divided against itself. That kingdom is not able to stand” +3:24 b4z4 rc://*/ta/man/translate/figs-metonymy βασιλεία ἐφ’ ἑαυτὴν μερισθῇ 1 Here, the word **kingdom** represents the people who live in that kingdom. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “people in one kingdom have been divided against each other” +3:24 mc3n rc://*/ta/man/translate/figs-activepassive ἐφ’ ἑαυτὴν μερισθῇ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “attacks itself” +3:24 k3bz rc://*/ta/man/translate/figs-metaphor οὐ δύναται σταθῆναι 1 Here, the phrase **is not able to stand** means that the **kingdom** will not exist much longer. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “will fall” or “will no longer exist” +3:25 dm6j rc://*/ta/man/translate/figs-parables καὶ ἐὰν οἰκία ἐφ’ ἑαυτὴν μερισθῇ, οὐ δυνήσεται ἡ οἰκία ἐκείνη σταθῆναι 1 To teach the people, Jesus offers a second story or illustration. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “Listen to another illustration: If a house has been divided against itself, that house will not be able to stand” +3:25 dlev rc://*/ta/man/translate/figs-hypo ἐὰν οἰκία ἐφ’ ἑαυτὴν μερισθῇ, οὐ δυνήσεται ἡ οἰκία ἐκείνη σταθῆναι 1 Here Jesus uses an imaginary situation to help explain what would happen if a **house** were **divided against itself**. Use a natural method in your language for introducing an imaginary situation. Alternate translation: “imagine a house that has been divided against itself. That house will not be able to stand” +3:25 zcr1 rc://*/ta/man/translate/figs-metonymy οἰκία ἐφ’ ἑαυτὴν μερισθῇ 1 Here, the word **house** represents the people who live in that house. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “people in one house have been divided against each other” +3:25 jagu rc://*/ta/man/translate/figs-activepassive ἐφ’ ἑαυτὴν μερισθῇ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “attacks itself” +3:25 w62b rc://*/ta/man/translate/figs-metaphor οὐ δυνήσεται & σταθῆναι 1 Here, the phrase **will not be able to stand** means that the **house** will not exist much longer. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “will fall” or “will no longer exist” +3:26 w7na rc://*/ta/man/translate/figs-hypo εἰ ὁ Σατανᾶς ἀνέστη ἐφ’ ἑαυτὸν καὶ ἐμερίσθη, οὐ δύναται στῆναι, ἀλλὰ τέλος ἔχει 1 Here Jesus uses an imaginary situation to help explain what would happen if **Satan rose up against himself and was divided**. Use a natural method in your language for introducing an imaginary situation. Alternate translation: “imagine that Satan rose up against himself and was divided. In that case, he would not be able to stand, but he would have an end” +3:26 g3ob rc://*/ta/man/translate/figs-synecdoche ὁ Σατανᾶς ἀνέστη ἐφ’ ἑαυτὸν καὶ ἐμερίσθη 1 Jesus is using **Satan** to represent Satan and his demons. If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: “Satan and the demons that obey him rose up against themselves and were divided” +3:26 niio rc://*/ta/man/translate/figs-parallelism ἀνέστη ἐφ’ ἑαυτὸν καὶ ἐμερίσθη 1 The phrases **rose up against himself** and **was divided** mean similar things. Jesus is using the two phrases together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single clause. Alternate translation: “was divided against himself” +3:26 vc3r rc://*/ta/man/translate/figs-activepassive ἐμερίσθη 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “attacked himself” +3:26 vif7 rc://*/ta/man/translate/figs-parallelism οὐ δύναται στῆναι, ἀλλὰ τέλος ἔχει 1 The clauses **he is not able to stand** and **he has an end** mean similar things. The first clause states the meaning negatively, and the second clause states the meaning positively. Jesus is using the two phrases together for emphasis. If it would be helpful to your readers, you could connect the clauses with a word other than **and** in order to show that the second clause is repeating the first one, not saying something additional. Alternatively, you could combine the two clauses. Alternate translation: “he is not able to stand; yes, he has an end” or “he has his end” +3:26 df2f rc://*/ta/man/translate/figs-metaphor οὐ δύναται στῆναι 1 Here, the phrase **is not able to stand** means that **Satan** will not have authority or power much longer. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “he will no longer have power” or “he will not remain in control” +3:26 m3pn rc://*/ta/man/translate/figs-explicit τέλος ἔχει 1 Here, the word **end** refers to a time when Satan no longer has power and authority. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “his rule ends” or “his authority fails” +3:27 mvr6 rc://*/ta/man/translate/figs-parables ἀλλ’ οὐ δύναται οὐδεὶς 1 To teach the people, Jesus offers a story or illustration. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “But listen to this story: No one is able” +3:27 rzbb rc://*/ta/man/translate/grammar-connect-logic-contrast ἀλλ’ 1 Here, the word **But** introduces what is true in contrast to the hypothetical situations he has been using to teach. If it would be helpful in your language, you could use a word or phrase that introduces what is true in contrast to a hypothetical situation, or you could leave **But** untranslated. Alternate translation: “In reality, though,” or “However, as it really is,” +3:27 x9lk rc://*/ta/man/translate/grammar-connect-exceptions οὐ δύναται οὐδεὶς εἰς τὴν οἰκίαν τοῦ ἰσχυροῦ εἰσελθὼν τὰ σκεύη αὐτοῦ διαρπάσαι, ἐὰν μὴ πρῶτον τὸν ἰσχυρὸν δήσῃ 1 If, in your language, it would appear that Jesus was making a statement here and then contradicting it, you could reword this to avoid using an exception clause. Alternate translation: “no one, unless he has first bound the strong man, is able, entering into the house of that strong man, to steal his belongings”\n +3:27 i7tr rc://*/ta/man/translate/figs-genericnoun μὴ πρῶτον & δήσῃ & διαρπάσει 1 Although the term **he** in both these places is masculine, Jesus is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “that person has not first bound … that person will plunder” +3:27 o503 rc://*/ta/man/translate/writing-pronouns αὐτοῦ διαρπάσει 1 Here, the word **he** refers to the person who is stealing. The word **his** refers to the strong man. If this is not clear for your readers, you could refer to these people more directly. Alternate translation: “the thief will plunder the strong man’s” +3:28-29 m0s5 rc://*/ta/man/translate/grammar-connect-exceptions πάντα ἀφεθήσεται τοῖς υἱοῖς τῶν ἀνθρώπων τὰ ἁμαρτήματα καὶ αἱ βλασφημίαι, ὅσα ἐὰν βλασφημήσωσιν & ὃς δ’ ἂν βλασφημήσῃ εἰς τὸ Πνεῦμα τὸ Ἅγιον 1 If, in your language, it would appear that Jesus was making a statement here and then contradicting it, you could reword this to avoid using an exception clause. Alternate translation: “the only sin or blasphemy that will not be forgiven the sons of men is the blasphemy against the Holy Spirit. Whoever does that” or “most sins and blasphemies, as much as they blaspheme, will be forgiven the sons of men, but the blasphemy against the Spirit will not be forgiven. Whoever has done that” +3:28 f6fq ἀμὴν, λέγω ὑμῖν 1 Jesus says this to emphasize what he is about to tell his audience. Use a natural form in your language for emphasizing the truth and importance of a statement. Alternate translation: “I can assure you” +3:28 w02f rc://*/ta/man/translate/figs-yousingular ὑμῖν 1 Because Jesus is speaking to the crowd, the word **you** is singular. +3:28 x85u rc://*/ta/man/translate/figs-activepassive πάντα ἀφεθήσεται τοῖς υἱοῖς τῶν ἀνθρώπων τὰ ἁμαρτήματα καὶ αἱ βλασφημίαι, ὅσα ἐὰν βλασφημήσωσιν 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who will do the action, it is clear from the context that it will be God. Alternate translation: “God will forgive the sons of men for all the sins and the blasphemies, as much as they may blaspheme” +3:28 moeq rc://*/ta/man/translate/figs-explicit πάντα ἀφεθήσεται & τὰ ἁμαρτήματα καὶ αἱ βλασφημίαι, ὅσα ἐὰν βλασφημήσωσιν 1 Here Jesus is indicating that God forgives all kinds of **sins** and **blasphemies**, not that God will forgive every single sin or blasphemy. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “all sins and blasphemies, as much as they may blaspheme, can be forgiven” or “all kinds of sins and blasphemies, as much as they may blaspheme, will be forgiven men” +3:28 vbwa rc://*/ta/man/translate/figs-abstractnouns πάντα ἀφεθήσεται & τὰ ἁμαρτήματα καὶ αἱ βλασφημίαι, ὅσα ἐὰν βλασφημήσωσιν 1 If your language does not use abstract nouns for the ideas of **sins** and **blasphemies**, you could express the same ideas in another way. Alternate translation: “all sinful and blasphemous things, as much as they may blaspheme, will be forgiven” or “whenever anyone sins or blasphemes in any way, it will be forgiven” +3:28 gg74 rc://*/ta/man/translate/figs-explicitinfo ἀφεθήσεται & αἱ βλασφημίαι, ὅσα ἐὰν βλασφημήσωσιν 1 The expression **whatever they may blaspheme** contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. Alternate translation: “all the blasphemies will be forgiven” +3:28 p6sz rc://*/ta/man/translate/figs-idiom τοῖς υἱοῖς τῶν ἀνθρώπων 1 Here, the phrase **the sons of men** refers to people in general, both men and women. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “men and women” or “humans” +3:29 ips3 rc://*/ta/man/translate/figs-abstractnouns οὐκ ἔχει ἄφεσιν 1 If your language does not use an abstract noun for the idea of **forgiveness**, you could express the same idea in another way. Alternate translation: “will not be forgiven” +3:29 kx41 rc://*/ta/man/translate/figs-idiom εἰς τὸν αἰῶνα 1 Here, the phrase **to eternity** means that something lasts forever. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “forever” +3:29 zznr rc://*/ta/man/translate/translate-textvariants ἔνοχός & αἰωνίου ἁμαρτήματος 1 Many ancient manuscripts read **guilty of an eternal sin**. The ULT follows that reading. Other ancient manuscripts read “deserving of eternal judgment.” If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. +3:29 xea7 rc://*/ta/man/translate/figs-explicit αἰωνίου ἁμαρτήματος 1 Here Jesus means that the **sin** has **eternal** consequences. In other words, the person who commits this **sin** will always be guilty for it. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “a sin with eternal consequences” or “eternally of this sin” +3:30 yt1a rc://*/ta/man/translate/grammar-connect-logic-result ὅτι 1 Here, the word **because** introduces a reason why Jesus gave the teaching that Mark quotes in [3:23–29](../03/23.md). If it would be helpful in your language, you could use a different word or phrase that introduces this kind of reason. Alternate translation: “which things he said because” or “and the reason for his teaching was that” +3:30 etf1 rc://*/ta/man/translate/figs-quotations ἔλεγον, πνεῦμα ἀκάθαρτον ἔχει 1 It may be more natural in your language to have an indirect quotation here. Alternate translation: “they were saying that he had an unclean spirit” +3:30 sfa2 rc://*/ta/man/translate/figs-idiom πνεῦμα ἀκάθαρτον ἔχει 1 Here the scribes meant that they thought that Jesus was possessed or controlled by **an unclean spirit**. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “He is possessed by an unclean spirit” or “An unclean spirit possesses him” +3:31 c8oa rc://*/ta/man/translate/grammar-connect-words-phrases καὶ 1 Here, the word **And** introduces the next thing that happened. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **And** untranslated. Alternate translation: “After that,” +3:31 gef8 rc://*/ta/man/translate/translate-kinship οἱ ἀδελφοὶ αὐτοῦ 1 These were Jesus' younger **brothers**. They were sons of Mary and Joseph. Since the Father of Jesus was God, and their father was Joseph, they were actually his half-brothers. That detail is not normally translated, but if your language has a specific word for “younger brother,” you could use it here.\n +3:31 xxfh rc://*/ta/man/translate/figs-go ἔρχονται 1 In a context such as this, your language might say “go” instead of **come**. Alternate translation: “go” +3:31 ci25 rc://*/ta/man/translate/translate-tense ἔρχονται 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “came” +3:31 d6w3 rc://*/ta/man/translate/figs-explicit ἔξω στήκοντες 1 Here Mark implies that they are **standing outside** the house that Jesus is in, most likely the house mentioned in [3:20](../03/20.md). If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “standing outside the house” or “standing outside the place where Jesus was teaching” +3:31 pu1s rc://*/ta/man/translate/figs-explicit ἀπέστειλαν πρὸς αὐτὸν καλοῦντες αὐτόν 1 Here Mark means that Jesus’ mother and brothers sent a person to Jesus to ask him to come out and meet them. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “they sent a messenger to him to summon him” or “they had someone go in and tell him to come out” +3:32 n20m rc://*/ta/man/translate/figs-quotations λέγουσιν αὐτῷ, ἰδοὺ, ἡ μήτηρ σου καὶ οἱ ἀδελφοί σου, ἔξω ζητοῦσίν σε 1 It may be more natural in your language to have a direct quotation here. Alternate translation: “they say to him that his mother and his mothers were seeking him outside” +3:32 yvek rc://*/ta/man/translate/translate-tense λέγουσιν 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “they said” +3:32 dkbm rc://*/ta/man/translate/figs-exclamations ἰδοὺ 1 Here, the word **Behold** is intended to draw the attention of Jesus and to ask him to listen carefully. If it would be helpful in your language, you could express **Behold** with a word or phrase that asks someone to listen or pay attention. Alternate translation: “Listen” or “Excuse me” +3:32 tivd rc://*/ta/man/translate/translate-kinship οἱ ἀδελφοί σου 1 See how you translated **brothers** in [3:31](../03/31.md). +3:32 kucs rc://*/ta/man/translate/translate-textvariants οἱ ἀδελφοί σου 1 Many ancient manuscripts read **your brothers**. The ULT follows that reading. Other ancient manuscripts read “your brothers and your sisters.” If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. +3:32 lbfz ἔξω ζητοῦσίν σε 1 Alternate translation: “want to see you outside” or “are outside, and they want to talk with you” +3:33 hkij rc://*/ta/man/translate/translate-tense λέγει 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “he said” +3:33 qe8c rc://*/ta/man/translate/figs-rquestion τίς ἐστιν ἡ μήτηρ μου, καὶ οἱ ἀδελφοί μου? 1 Jesus is using the question form to teach his audience about whom he considers to be part of his family. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Since Jesus answers the question in [3:34–35](../03/34.md), you should not include an implied answer here. Alternate translation: “I will inform you about whom I call my mother and my brothers.” or “Let me tell you whom I love as if they were my mother or my brothers.” +3:33 j6u0 rc://*/ta/man/translate/translate-kinship οἱ ἀδελφοί μου 1 See how you translated **brothers** in [3:31](../03/31.md). +3:34 ebj6 rc://*/ta/man/translate/translate-tense λέγει 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “he said” +3:34 j305 rc://*/ta/man/translate/figs-explicit ἴδε, ἡ μήτηρ μου 1 Here, the word **Behold** indicates that the audience should look where Jesus looked. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “Consider these people to be my mother” or “These are my mother” +3:34 aw65 rc://*/ta/man/translate/figs-metaphor ἡ μήτηρ μου καὶ οἱ ἀδελφοί μου 1 Here Jesus speaks of **the ones sitting in a circle around him** as if they were his **mother** and **brothers**. He means that he considers them to be part of his family. If it would be helpful in your language, you could use simile form or state the meaning of the metaphor more explicitly. Alternate translation: “those whom I call my mother and my brothers” or “the people I love as if they were my mother and my brothers” +3:34 bouy rc://*/ta/man/translate/translate-kinship οἱ ἀδελφοί μου 1 See how you translated **brothers** in [3:31](../03/31.md). +3:35 wmif rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 Here, the word **For** introduces an explanation concerning why Jesus can call the people who are sitting around him his mother and brothers. If it would be helpful in your language, you could use a word or phrase that introduces an explanation, or you could leave **For** untranslated. Alternate translation: “Indeed,” or “I say that because” +3:35 dr45 rc://*/ta/man/translate/figs-abstractnouns τὸ θέλημα τοῦ Θεοῦ 1 If your language does not use an abstract noun for the idea of **will**, you could express the same idea in another way. Alternate translation: “what God desires” +3:35 yr9i rc://*/ta/man/translate/figs-metaphor οὗτος ἀδελφός μου καὶ ἀδελφὴ καὶ μήτηρ ἐστίν 1 Here Jesus speaks of everyone who does God’s will as if they were his **brother and sister and mother**. He means that he considers them to be part of his family. Express the idea as you did in the previous verse ([3:34](../03/34.md)). Alternate translation: “I call this one my brother and sister and mother” or “this is a person whom I love as if he or she were my brother and sister and mother”\n 4:intro f5ua 0 # Mark 4 General Notes\n\n## Structure and Formatting\n\nMark 4:3–10 forms one parable. The parable is explained in 4:14–23.\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in 4:12, words from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### Parables\n\nThe parables were short stories that Jesus told so that people would easily understand the lesson he was trying to teach them. He also told the stories so that those who did not want to believe in him would not understand the truth.\n\n## Important Figures of Speech in this Chapter\n\n### The historic present\n\nTo call attention to a development in the story, Mark uses the present tense in past narration. In this chapter, the historic present occurs in verses 1, 13, 35, 36, 37 and 38. If it would not be natural to do that in your language, you could use the past tense in your translation. (See: [[rc://*/ta/man/translate/figs-pastforfuture]]) -4:1 i95e rc://*/ta/man/translate/grammar-connect-logic-result ὥστε αὐτὸν εἰς τὸ πλοῖον ἐμβάντα, καθῆσθαι ἐν τῇ θαλάσσῃ 1 Jesus **stepped into a boat** because the crowd was so big that, if he had stayed among them, it would have been very difficult for them all to hear him. If this would not be clear in your language, you could state this explicitly. Alternate translation: “Because the crowd was so large, Jesus went out onto a boat on the water so the crowd could hear his teaching” -4:2 h2a9 rc://*/ta/man/translate/writing-background καὶ ἐδίδασκεν αὐτοὺς ἐν παραβολαῖς πολλά, καὶ ἔλεγεν αὐτοῖς ἐν τῇ διδαχῇ αὐτοῦ 1 Mark provides this background information about Jesus’ actions to help readers understand what happens while Jesus is on the boat. Use the natural form in your language for expressing background information. -4:3 vqh3 rc://*/ta/man/translate/figs-parables ἀκούετε! ἰδοὺ, ἐξῆλθεν ὁ σπείρων σπεῖραι 1 By telling a story, Jesus teaches the crowd about what happens when different people hear what he teaches. If it would be helpful in your language, you could say that explicitly. Alternate translation: “Listen to this story! Behold, a sower went out to sow” -4:3 gmdi rc://*/ta/man/translate/figs-imperative ἀκούετε 1 The word **Listen** is an command which Jesus uses to get his listeners to listen carefully to what he is about to say. Use a form in your language that would be used in this type of situation. Alternate translation: “Listen to what I am about to say!” -4:4 si37 rc://*/ta/man/translate/figs-explicit ἐν τῷ σπείρειν, ὃ μὲν ἔπεσεν παρὰ τὴν ὁδόν 1 Many cultures, when they plant seeds, bury them to protect them from animals that eat seeds. The seeds on the path were not hidden from the birds, so they ate them. If this would be misunderstood in your language, you could state this explicitly. Alternate translation: “As he was scattering the seeds, some of them fell on the path, where they lay unprotected from hungry birds” -4:5 wuw2 rc://*/ta/man/translate/figs-ellipsis καὶ ἄλλο ἔπεσεν ἐπὶ τὸ πετρῶδες 1 In this verse and in the following four verses, the word **other** is referring to seeds that fell in different areas as the sower was planting. If this would be misunderstood, see the UST. -4:6 z2el rc://*/ta/man/translate/figs-idiom ἀνέτειλεν ὁ ἥλιος 1 Here, **the sun rose** is an idiom which means the sun approached its highest point in the sky, usually the hottest part of the day. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “the hottest time of the day came” -4:6 ee49 rc://*/ta/man/translate/figs-activepassive ἐκαυματίσθη 1 If your language does not use the passive form in this way, you can restate **it was scorched** in active form or in another way that is natural in your language. Alternate translation: “the sun scorched the plant” -4:7 bw62 ἄλλο ἔπεσεν 1 See the note on [4:5](../04/05.md) -4:8 v3sr rc://*/ta/man/translate/figs-ellipsis αὐξανόμενα, καὶ ἔφερεν εἰς τριάκοντα, καὶ ἓν ἑξήκοντα, καὶ ἓν ἑκατόν 1 The amount of grain produced by each plant is being compared to the single seed from which it grew. Ellipses are used here to shorten the phrases, but they can be written out. Alternate translation: “producing a plant that bore 30 times as much grain or 60 times as much grain or even 100 times as much grain” -4:8 u327 rc://*/ta/man/translate/translate-numbers τριάκοντα & ἑξήκοντα & ἑκατόν 1 These may be written as numerals. Alternate translation: “thirty … sixty … a hundred” -4:9 p2us rc://*/ta/man/translate/figs-metonymy ὃς ἔχει ὦτα ἀκούειν, ἀκουέτω 1 The phrase **has ears** here refers to the willingness to understand and obey. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “Whoever is willing to understand, let him understand and obey” -4:9 qxy4 rc://*/ta/man/translate/figs-123person ὃς ἔχει ὦτα ἀκούειν, ἀκουέτω 1 Since Jesus is speaking directly to his audience, you may prefer to use the second person here. Alternate translation: “If you are willing to listen, listen” or “If you are willing to understand, then understand and obey” -4:10 u2nj rc://*/ta/man/translate/figs-explicit ὅτε ἐγένετο κατὰ μόνας 1 The phrase **he was alone** does not mean that Jesus was completely **alone**. Rather, it means that the crowds were gone and Jesus was only with the 12 disciples and some of his other close followers. If it would be helpful in your language, you could state that explicitly, as modeled by the UST. -4:10 kqcz rc://*/ta/man/translate/figs-nominaladj τοῖς δώδεκα 1 See how you translated the phrase **the Twelve** in [11:7](../11/07.md). -4:11 t9ee rc://*/ta/man/translate/figs-activepassive ὑμῖν τὸ μυστήριον δέδοται τῆς Βασιλείας τοῦ Θεοῦ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “I have given you the mystery of the kingdom of God” -4:11 q2az rc://*/ta/man/translate/figs-explicit ἐκείνοις & τοῖς ἔξω 1 The phrase **to those, the ones outside** refers to the people who are not a part of Jesus’ group of disciples. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “to those who are outside of this group” -4:12 p4fv rc://*/ta/man/translate/figs-metaphor ἵνα βλέποντες, βλέπωσι καὶ μὴ ἴδωσιν 1 Here, **but may not see** means being spiritually blind and not understanding the significance of what Jesus is doing. If your readers would not understand what it means to “not see” in this context, you could use an equivalent metaphor from your culture. Alternate translation: “so that looking, they may not understand” -4:12 e33y rc://*/ta/man/translate/figs-quotesinquotes ἵνα βλέποντες, βλέπωσι καὶ μὴ ἴδωσιν; καὶ ἀκούοντες, ἀκούωσι καὶ μὴ συνιῶσιν 1 Mark is quoting Jesus, who is quoting the prophet Isaiah. If it would be helpful in your language, you could translate this so that there is not a quotation within a quotation. For clarity, you could also indicate the source of the words that Jesus is quoting. Alternate translation: “so that as the prophet Isaiah said, though they see, they will not perceive, and though they hear, they will not understand” -4:12 p9yr rc://*/ta/man/translate/figs-metaphor μήποτε ἐπιστρέψωσιν 1 Here, **turn** means to “repent.” If it would be helpful in your language, you could use an equivalent metaphor from your culture or state it in plain language. Alternate translation: “so that they would not repent” -4:13 fs1v rc://*/ta/man/translate/figs-rquestion οὐκ οἴδατε τὴν παραβολὴν ταύτην, καὶ πῶς πάσας τὰς παραβολὰς γνώσεσθε? 1 Jesus used **Do you not understand this parable?** and **how will you understand all the parables?** to show how disappointed he was that his disciples could not understand his parable. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “If you cannot understand this parable, think about how hard it will be for you to understand all of the other parables.” +4:1 q0xe rc://*/ta/man/translate/writing-newevent καὶ 1 Here, the word **And** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **And** untranslated. Alternate translation: “After that,” or “One day,” +4:1 cqq0 rc://*/ta/man/translate/figs-hyperbole ὄχλος πλεῖστος 1 Mark says **the largest crowd** here as an overstatement for emphasis. If it would be helpful in your language, you could use a different way to express the emphasis. Alternate translation: “a huge crowd” or “an enormous crowd” +4:1 ufxn rc://*/ta/man/translate/figs-activepassive συνάγεται πρὸς αὐτὸν 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “gathered to him” or “came to listen to him” +4:1 i95e rc://*/ta/man/translate/figs-explicit καθῆσθαι ἐν τῇ θαλάσσῃ 1 In Jesus’ culture, teachers usually **sat down** when they were going to teach. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “sat down on the sea to instruct them” or “sat down on the sea as a teacher does” +4:1 bzp0 rc://*/ta/man/translate/figs-explicit ἐν τῇ θαλάσσῃ 1 Here Mark means that Jesus sat down in the boat, which was floating **on the sea**. Jesus did not sit directly on top of the water. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “in the boat as it was on the sea” or “in it” +4:1 fnuh πρὸς τὴν θάλασσαν ἐπὶ τῆς γῆς 1 Alternate translation: “on the shore” +4:2 h2a9 rc://*/ta/man/translate/writing-quotations ἔλεγεν αὐτοῖς ἐν τῇ διδαχῇ αὐτοῦ 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “here is what he taught:” +4:3 vqh3 rc://*/ta/man/translate/figs-parables ἀκούετε! ἰδοὺ, ἐξῆλθεν ὁ σπείρων 1 To teach the people in the crowd, Jesus offers a story or illustration. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “Listen to this story: Behold, the sower went out” +4:3 gmdi rc://*/ta/man/translate/figs-imperative ἀκούετε! ἰδοὺ 1 Here, the words **Listen** and **Behold** draw the attention of the audience and ask them to listen carefully. If it would be helpful in your language, you could express these words with a word or phrase that asks the audience to listen, or you could draw the audience’s attention in another way. Alternate translation: “Picture this:” or “Pay attention to this:” +4:3 w0ng rc://*/ta/man/translate/writing-participants ἐξῆλθεν ὁ σπείρων 1 Here Jesus introduces a **sower** as a character in his story. If your language has its own way of introducing new participants, you could use it here in your translation. Alternate translation: “there was a sower. He went out” +4:4 xqj5 rc://*/ta/man/translate/grammar-connect-words-phrases καὶ ἐγένετο 1 Here, the phrase **And it happened that** introduces the next thing that happened. If it would be helpful in your language, you could use a word or phrase that introduces the next action, or you could leave **And it happened that** untranslated. Alternate translation: “Then,” +4:4 zc07 rc://*/ta/man/translate/figs-explicit ἐν τῷ σπείρειν 1 While there are many ways to sow or plant seeds, here Jesus is describing a practice in which farmers pick up handfuls of seed and throw them so that they are scattered all over the top of the soil. This method is a quick and easy way to plant seeds in large fields, but some seeds land on ground that is not good for them to grow in. If it would be helpful in your language, you could make it more explicit what kind of sowing this is. Alternate translation: “as he threw the seeds over the ground” or “as he scattered the seeds over the field” +4:4 si37 rc://*/ta/man/translate/figs-explicit ὃ μὲν ἔπεσεν παρὰ τὴν ὁδόν, καὶ ἦλθεν τὰ πετεινὰ καὶ κατέφαγεν αὐτό 1 Here Jesus implies that the seeds that fall **beside the road** do not sink into the ground. Instead, they just sit on top of the hard-packed dirt by the **road** and are unprotected from birds. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “some fell on the hard ground beside the road, and the birds came and easily devoured them” +4:4 w50s rc://*/ta/man/translate/figs-nominaladj ὃ 1 Jesus is using the adjective **some** as a noun to mean some of the seeds. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “some seed” +4:4 ob8j rc://*/ta/man/translate/figs-genericnoun τὰ πετεινὰ 1 The phrase **the birds** represents any birds, not particular birds. If it would be helpful in your language, you could express the idea in another way. Alternate translation: “birds” +4:4 j2w9 rc://*/ta/man/translate/writing-pronouns αὐτό 1 Here, although the pronoun **it** is singular, it refers to the seeds that the farmer sowed. If it would be helpful in your language, you could use the plural form here. Alternate translation: “them” +4:5 wuw2 rc://*/ta/man/translate/figs-nominaladj ἄλλο 1 Jesus is using the adjective **other** as a noun to mean some of the rest of the seed that did not fall beside the road. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “some of the rest of the seed” +4:5 w3g2 rc://*/ta/man/translate/figs-explicit τὸ πετρῶδες, ὅπου οὐκ εἶχεν γῆν πολλήν 1 Here Jesus describes an area that has a thin layer of soil on top of a layer of rocks. If it would be helpful in your language, you could use a word or phrase that describes this kind of area. Alternate translation: “a thin layer of soil on top of rocks” or “a rocky area, where there was very little soil” +4:5 uhlr rc://*/ta/man/translate/grammar-collectivenouns ἄλλο & οὐκ εἶχεν & ἐξανέτειλεν & τὸ μὴ ἔχειν 1 In this verse, the word **other** and the word **it** throughout the verse are singular in form, but they refer to many seeds as a group. If it would be helpful in your language, you could say this plainly. Alternate translation: “others … they did not have … they sprang up … they did not have” +4:5 hyj8 rc://*/ta/man/translate/grammar-connect-logic-result εὐθὺς ἐξανέτειλεν διὰ τὸ μὴ ἔχειν βάθος γῆς 1 If it would be more natural in your language, you could reverse the order of these clauses, since the second clause gives the reason for the result that the first phrase describes. Alternate translation: “because it did not have deep soil, immediately it sprang up” +4:5 u5rz rc://*/ta/man/translate/figs-idiom ἐξανέτειλεν 1 Here, the phrase **sprang up** refers to how plants sprout or begin to grow. If it would be helpful in your language, you could use a comparable phrase. Alternate translation: “it came up” or “it began to grow” +4:6 z2el rc://*/ta/man/translate/figs-idiom ἀνέτειλεν ὁ ἥλιος 1 Here, the phrase **the sun rose** refers to the sun coming up over the horizon in the morning. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “the sun came up” or “the sun began to shine in the morning” +4:6 bm38 rc://*/ta/man/translate/writing-pronouns ἐκαυματίσθη & τὸ μὴ ἔχειν ῥίζαν ἐξηράνθη 1 Here, although the pronoun **it** is singular throughout the verse, it refers to the seeds that the farmer sowed in [4:5](../04/05.md). If it would be helpful in your language, you could use the plural form here. Alternate translation: “they were scorched … they had no root, they withered” +4:6 ee49 rc://*/ta/man/translate/figs-activepassive ἐκαυματίσθη 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was the sun. Alternate translation: “the sun scorched it” +4:6 yzk1 rc://*/ta/man/translate/figs-hyperbole τὸ μὴ ἔχειν ῥίζαν 1 Jesus says **no root** here as a generalization for emphasis. If it would be helpful in your language, you could use a different way to express the emphasis. Alternate translation: “it had almost no root” or “it had very small roots” +4:7 dfph rc://*/ta/man/translate/grammar-collectivenouns ἄλλο & αὐτό & οὐκ ἔδωκεν 1 In this verse, the word **other** and the word **it** throughout the verse are singular in form, but they refer to many seeds as a group. If it would be helpful in your language, you could say this plainly. Alternate translation: “others … them … they did not produce” +4:7 bw62 rc://*/ta/man/translate/figs-nominaladj ἄλλο 1 Jesus is using the adjective **other** as a noun to mean some of the rest of the seed that did not fall beside the road or on rocky soil. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. See how you translated the word in [4:5](../04/05.md). Alternate translation: “some of the rest of the seed” +4:7 f0j8 rc://*/ta/man/translate/figs-explicit ἀνέβησαν αἱ ἄκανθαι καὶ συνέπνιξαν αὐτό 1 Here Jesus means that the **thorns** grew quickly and took all the nutrients, water, and sunlight, so the farmer’s plants could not grow well. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “the thorns grew very large and crowded it out” or “the thorns grew faster and kept it from growing well” +4:7 fgz4 rc://*/ta/man/translate/figs-explicit καρπὸν οὐκ ἔδωκεν 1 Here the word **fruit** refers to the crop that the plants that grew from the seeds should have produced. Since the farmer is sowing wheat seeds, this crop would have been more wheat seeds. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “it did not produce more seeds” or “when it sprouted it did not produce a harvest” +4:7 pj8b rc://*/ta/man/translate/grammar-collectivenouns καρπὸν 1 Here, the word **fruit** is singular in form, but it refers to many fruits as a group. If it would be helpful in your language, you could say this plainly. Alternate translation: “fruits” +4:8 oo4g rc://*/ta/man/translate/figs-nominaladj ἄλλα 1 Jesus is using the adjective **others** as a noun to mean some of the rest of the seeds that did not fall beside the road, on rocky soil, or onto thorns. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “some of the rest of the seeds” +4:8 u327 rc://*/ta/man/translate/grammar-connect-time-sequential ἐδίδου καρπὸν, ἀναβαίνοντα καὶ αὐξανόμενα 1 If it would be more natural in your language, you could reverse the order of these phrases, since the phrases **growing up and being increased** describe something that happened before what the phrase **it was giving fruit** describes. Alternate translation: “growing up and being increased, it was giving fruit” +4:8 b0of rc://*/ta/man/translate/figs-explicit ἐδίδου καρπὸν 1 Here the word **fruit** refers to the crop that the plants that grew from the seeds produced. Since the farmer is sowing wheat seeds, this crop would be more seeds. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “it was producing more seeds” or “it sprouted and produced a harvest” +4:8 isto rc://*/ta/man/translate/writing-pronouns ἐδίδου 1 Here, although the pronoun **it** is singular, it refers to the seeds that the farmer sowed. If it would be helpful in your language, you could use the plural form here. Alternate translation: “they were giving” +4:8 yzp8 rc://*/ta/man/translate/grammar-collectivenouns καρπὸν 1 Here, the word **fruit** is singular in form, but it refers to many fruits as a group. If it would be helpful in your language, you could say this plainly. Alternate translation: “fruits” +4:8 c0r5 rc://*/ta/man/translate/figs-doublet ἀναβαίνοντα καὶ αὐξανόμενα 1 The terms **growing up** and **being increased** mean similar things. Jesus is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “growing very large” or “quickly increasing in size” +4:8 cukq rc://*/ta/man/translate/figs-activepassive αὐξανόμενα 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “increasing” +4:8 ym3u rc://*/ta/man/translate/figs-explicit ἔφερεν εἰς τριάκοντα, καὶ ἓν ἑξήκοντα, καὶ ἓν ἑκατόν 1 Here Jesus means that each of the plants produced either **30**, **60**, or **100** new seeds. Jesus does not mean that there were only three plants. Scholars estimate that these numbers of seeds are very good in Jesus’ time period, although not impossible or unheard of. If it would be helpful in your language, you could make those ideas more explicit. Alternate translation: “some plants were producing 30 seeds, and some plants were producing 60 seeds, and other plants were producing 100 seeds” or “they were bearing many times more than the farmer planted: one group of plants 30 times more, and one group of plants 60 times more, and one group of plants 100 times more” +4:8 d5q7 rc://*/ta/man/translate/figs-nominaladj ἔφερεν εἰς τριάκοντα, καὶ ἓν ἑξήκοντα, καὶ ἓν ἑκατόν 1 Jesus is using the number **one** as a noun to mean one of the plants. Your language may use numbers in the same way. If not, you could translate these words with equivalent phrases. Alternate translation: “one plant was bearing 30, and one plant, 60, and one plant, 100” +4:8 v3sr rc://*/ta/man/translate/figs-ellipsis ἓν ἑξήκοντα, καὶ ἓν ἑκατόν 1 Jesus is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “one was bearing 60, and one was bearing 100” +4:9 p2us rc://*/ta/man/translate/figs-metonymy ὃς ἔχει ὦτα ἀκούειν, ἀκουέτω 1 Here, the phrase **ears to hear** represents the willingness to understand and obey. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Whoever wishes to understand, let him understand and obey” or “Whoever can listen to me should pay attention”\n +4:9 qxy4 rc://*/ta/man/translate/figs-123person ὃς ἔχει ὦτα ἀκούειν, ἀκουέτω 1 Jesus is speaking directly to his audience, not about other people. If it would be helpful in your language, you could use the second person plural here. Alternate translation: “You who have ears to hear should hear” or “If you have ears to hear, then hear”\n +4:9 f0ty rc://*/ta/man/translate/figs-imperative3p ἀκουέτω 1 If your language does not use the third-person imperative in this way, you could state this in another way that is natural in your language. Alternate translation: “he should hear” +4:9 fr1y rc://*/ta/man/translate/figs-gendernotations ἀκουέτω 1 Although the term **him** is masculine, Jesus is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “let that person hear” +4:10 u2nj rc://*/ta/man/translate/figs-explicit ὅτε ἐγένετο κατὰ μόνας 1 The phrase **he was alone** does not mean that there was no one at all with Jesus. Rather, it means that the crowds were gone and Jesus was only with the 12 disciples and some of his other close followers. If it would be helpful in your language, you could state that explicitly. Alternate translation: “when the crowds left” or “when the crowds were gone” +4:10 nlf4 rc://*/ta/man/translate/figs-idiom οἱ περὶ αὐτὸν 1 Here, the phrase **the ones around him** refers to disciples who were near Jesus at the time. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “the disciples who were near him” +4:10 kqcz rc://*/ta/man/translate/figs-nominaladj τοῖς δώδεκα 1 See how you translated the phrase **the Twelve** in [3:16](../03/16.md). Alternate translation: “the 12 apostles” or “the 12 men whom Jesus had chosen to be apostles” +4:10 hvgd rc://*/ta/man/translate/figs-quotations ἠρώτων αὐτὸν & τὰς παραβολάς 1 It may be more natural in your language to have a direct quotation here. Alternate translation: “were asking him, ‘Please tell us about the parables’” +4:11 t9ee rc://*/ta/man/translate/figs-activepassive δέδοται 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was God. Alternate translation: “God has given” +4:11 rs81 rc://*/ta/man/translate/figs-possession τὸ μυστήριον & τῆς Βασιλείας τοῦ Θεοῦ 1 Here, Jesus is using the possessive form to describe **the mystery** that is about **the kingdom of God**. If this is not clear in your language, you could express the idea in another way. Alternate translation: “the mystery concerning the kingdom of God” +4:11 q2az rc://*/ta/man/translate/figs-metaphor ἐκείνοις & τοῖς ἔξω 1 Here Jesus speaks of people who are not his disciples as if they were **outside**. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “to those, the ones who are not my disciples” +4:11 espn rc://*/ta/man/translate/figs-explicit ἐν παραβολαῖς τὰ πάντα γίνεται 1 Here Jesus implies that **everything** is what is he teaches, and he only teaches **in parables**. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “everything I teach is in parables” or “I use parables whenever I teach anything” +4:12 c18b rc://*/ta/man/translate/grammar-connect-logic-goal ἵνα 1 Here, the phrase **so that** introduces the purpose for which Jesus uses parables when teaching people who are not his disciples. If it would be helpful in your language, you could use a different word or phrase that introduces a purpose. Alternate translation: “which is true in order that” or “and that is so that” +4:12 e33y rc://*/ta/man/translate/figs-quotesinquotes ἵνα βλέποντες, βλέπωσι καὶ μὴ ἴδωσιν; καὶ ἀκούοντες, ἀκούωσι καὶ μὴ συνιῶσιν; μήποτε ἐπιστρέψωσιν καὶ ἀφεθῇ αὐτοῖς 1 It may be more natural in your language to have a direct quotation here. Alternate translation: “so that, as the Scriptures say, looking, they may look but may not see, and hearing, they may hear but may not understand, lest they might turn back, and it might be forgiven to them” +4:12 ydqt rc://*/ta/man/translate/writing-quotations ἵνα 1 Here Jesus quotes from the Old Testament scriptures, specifically from [Isaiah 6:9–10](../isa/06/09.md). If it would be helpful in your language, you could use a comparable phrase that indicates that Jesus is quoting from an important text. Alternate translation: “so that, in the words of one of the prophets,” or “so that, as Isaiah the prophet wrote in the Scriptures,” +4:12 p4fv rc://*/ta/man/translate/figs-metaphor βλέποντες, βλέπωσι & ἀκούοντες, ἀκούωσι 1 Here the author of the quotation repeats the words **look** and **hear** in order to emphasize that the people really do **look** and **hear**. If your language can repeat words for emphasis, it would be appropriate to use that construction here in your translation. Otherwise, you could express the emphasis in another way. Alternate translation: “They will certainly look … they will certainly hear” or “They will indeed look … they will indeed hear” +4:12 p9yr rc://*/ta/man/translate/figs-metaphor ἐπιστρέψωσιν 1 The author of the quotation is speaking of the people of Israel as if they had been traveling somewhere and had taken the wrong way and needed to **turn back** onto the right way. So, to **turn back** would be to start listening to and obeying God again. If it would be helpful in your language, you could use a comparable figure of speech or state the meaning plainly. Alternate translation: “they might start obeying God again” +4:12 g14p rc://*/ta/man/translate/figs-activepassive ἀφεθῇ αὐτοῖς 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was God. Alternate translation: “they might receive forgiveness” or “God might give them forgiveness” +4:13 qtuo rc://*/ta/man/translate/translate-tense λέγει 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “he said” +4:13 fs1v rc://*/ta/man/translate/figs-rquestion οὐκ οἴδατε τὴν παραβολὴν ταύτην, καὶ πῶς πάσας τὰς παραβολὰς γνώσεσθε? 1 Jesus is using the question form to rebuke and teach his disciples. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “You do not understand this parable. Because of that, you will not understand all the parables.” or “If you do not understand this parable, you cannot understand all the parables!” 4:14 m72p rc://*/ta/man/translate/figs-metaphor ὁ σπείρων τὸν λόγον σπείρει 1 If it would be helpful in your language, you could use an equivalent metaphor from your culture. Alternatively, you could express Mark’s meaning plainly. Alternative translation, “The one sowing the seed represents a person who proclaims God’s message to others” 4:14 rp6h rc://*/ta/man/translate/figs-explicit τὸν λόγον σπείρει 1 Here, **the word** means the message which Jesus was proclaiming. If it would be helpful in your language, you could say that explicitly. Alternate translation: “sows the message which Jesus was proclaiming” or “sows the gospel message” 4:14 xdaj rc://*/ta/man/translate/figs-metaphor ὁ σπείρων τὸν λόγον σπείρει 1 Here, sowing **the word** means teaching Jesus’ words to others. If it would be helpful in your language, you could use an equivalent metaphor from your culture. Alternatively, you could express Mark’s meaning plainly. Alternate translation: “The sower teaches people God’s message” From 2dba86a9cb7904c5f5908d61d9ee11c59a1d2dfc Mon Sep 17 00:00:00 2001 From: Perry J Oakes Date: Fri, 11 Aug 2023 20:04:31 +0000 Subject: [PATCH 061/127] Merge pjoakes-tc-create-1 into master by pjoakes (#3456) --- tn_JON.tsv | 92 ++++++++++++++++++++++++++++-------------------------- 1 file changed, 48 insertions(+), 44 deletions(-) diff --git a/tn_JON.tsv b/tn_JON.tsv index b202edd58e..49b50fc479 100644 --- a/tn_JON.tsv +++ b/tn_JON.tsv @@ -1,69 +1,73 @@ Reference ID Tags SupportReference Quote Occurrence Note -front:intro hk4p 0 # Introduction to Jonah\n\n## Part 1: General Introduction\n\n### Outline of the book of Jonah\n\n1. Jonah tries to run away from Yahweh. (1:1–2:10)\n* Jonah disobeys Yahweh’s first call to go to Nineveh. (1:1–3)\n* Jonah and the Gentile sailors. (1:4–16)\n* Yahweh provides a large fish to swallow Jonah, who prays and is rescued. (1:17–2:10)\n2. Jonah in Nineveh (3:1–4:11)\n* Yahweh again calls Jonah to go to Nineveh, and Jonah proclaims Yahweh’s message. (3:1–4)\n* Nineveh repents. (3:5–9)\n* Yahweh decides not to destroy Nineveh. (3:10)\n* Jonah is very angry with Yahweh. (4:1–3)\n* Yahweh teaches Jonah about grace and mercy. (4:4–11)\n\n### What is the book of Jonah about?\n\nJonah, son of Amittai, was a prophet from Gath Hepher (2 Kings 14:25). This book tells about what happened to Jonah. It tells how Yahweh shows mercy and grace to Gentiles. It also tells how the Ninevites repented and called out to Yahweh for mercy. (See: [[rc://*/tw/dict/bible/kt/mercy]], [[rc://*/tw/dict/bible/kt/grace]] and [[rc://*/tw/dict/bible/kt/repent]])\n\nYahweh sent Jonah to warn the people of Nineveh that he was ready to punish them. Yahweh said that if they would repent he would not harm them. However, Jonah was an Israelite, and he did not want the Ninevites to repent. So Jonah tried to sail away in the opposite direction instead of doing what Yahweh told him to do, but Yahweh stopped him by sending a storm and a large fish to swallow him.\n\nJonah repented and warned the Ninevites. As a result, Yahweh taught him that he is concerned about all people, not just the Israelites.\n\n### How should the title of this book be translated?\n\nThis book is traditionally titled “The Book of Jonah” or just “Jonah.” Translators may decide to use a clearer title such as “The Book about Jonah.” (See: [[rc://*/ta/man/translate/translate-names]])\n\n### Who wrote the book of Jonah?\n\nJonah was probably involved in the writing of this book. However, scholars do not know who actually wrote it.\n\nJonah lived in the northern kingdom of Israel. He prophesied sometime between 800 and 750 B.C., during the reign of King Jeroboam II.\n\n## Part 2: Important Religious and Cultural Concepts\n\n### What was the nation of Assyria?\n\nDuring the time of Jonah, Assyria was the most powerful kingdom in the ancient Near East. Nineveh was the capital city of Assyria.\n\nAssyria was cruel to its enemies. Eventually, Yahweh punished the Assyrians for the wicked things they did.\n\n### Did Assyria convert to Judaism?\n\nSome scholars think that the Assyrians started worshiping Yahweh alone. However, most scholars think they continued to worship other false gods. (See: [[rc://*/tw/dict/bible/kt/falsegod]]) -1:intro xvp2 0 # Jonah 1 General Notes\n\n## Structure and Formatting\n\nThe narrative of this chapter starts abruptly. This could cause difficulty for the translator. The translator should not attempt to smooth this introduction unless absolutely necessary.\n\n## Special Concepts in this Chapter\n\n### Miracle\n\nIn verse [1:17](../01/17.md), there is the mention of “a great fish.” It may be difficult to imagine a sea creature big enough to swallow a man whole. Jonah then survives for three days and nights inside the fish. Translators should not try to explain miraculous events in an attempt to make it easier to understand. (See: [[rc://*/tw/dict/bible/kt/miracle]])\n\n## Important Figures of Speech in this Chapter\n\n### Situational irony\n\nThere is an ironic situation in this chapter. This means that people do or say things that are the opposite of what one would expect them to do. Jonah is a prophet of God, and as such, he should endeavor to do God’s will. Instead, he runs away from God. Although the Gentile sailors are not Israelites, they act out of faith and fear of Yahweh when sending Jonah to an almost certain death by throwing him overboard. (See: [[rc://*/ta/man/translate/figs-irony]], [[rc://*/tw/dict/bible/kt/prophet]] and [[rc://*/tw/dict/bible/kt/willofgod]] and [[rc://*/tw/dict/bible/kt/faith]])\n\n### Sea\n\nPeople in the ancient Near East also saw the sea as chaotic and did not trust it. Some of the gods they worshiped were gods of the sea. Jonah’s people, the Hebrews, feared the sea greatly. However, Jonah’s fear of Yahweh was not enough to keep him from sailing on a ship to get away from Yahweh. His actions are contrasted to the actions of the Gentiles. (See: [[rc://*/ta/man/translate/figs-irony]] and [[rc://*/tw/dict/bible/kt/fear]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Implicit information\n\nEven though no one knows for sure where Tarshish was, the writer assumes that the reader knows that Jonah had to face away from Nineveh to go there. (See: [[rc://*/ta/man/translate/figs-explicit]]) +front:intro hk4p 0 # Introduction to Jonah\n\n## Part 1: General Introduction\n\n### Outline of the book of Jonah\n\n1. Jonah tries to run away from Yahweh. (1:1–2:10)\n* Jonah disobeys Yahweh’s first call to go to Nineveh. (1:1–3)\n* Jonah is on the ship with the Gentile sailors. (1:4–16)\n* Yahweh provides a large fish to swallow Jonah, who prays and is rescued. (1:17–2:10)\n2. Jonah is in Nineveh. (3:1–4:11)\n* Yahweh again calls Jonah to go to Nineveh, and Jonah proclaims Yahweh’s message. (3:1–4)\n* Nineveh repents. (3:5–9)\n* Yahweh decides not to destroy Nineveh. (3:10)\n* Jonah is very angry with Yahweh. (4:1–3)\n* Yahweh teaches Jonah about grace and mercy. (4:4–11)\n\n### What is the book of Jonah about?\n\nJonah, son of Amittai, was a prophet from Gath Hepher, a village in the northern kingdom of Israel (2 Kings 14:25). This book tells about what happened to Jonah. It tells how Yahweh shows mercy and grace to Gentiles. It also tells how the Ninevites repented and called out to Yahweh for mercy. (See: [[rc://*/tw/dict/bible/kt/mercy]], [[rc://*/tw/dict/bible/kt/grace]] and [[rc://*/tw/dict/bible/kt/repent]])\n\nYahweh sent Jonah to warn the people of Nineveh that he was ready to punish them. Yahweh said that if they would repent he would not harm them. However, Jonah was an Israelite, and he did not want the Ninevites to repent. So Jonah tried to sail away in the opposite direction instead of doing what Yahweh told him to do, but Yahweh stopped him by sending a storm and a large fish to swallow him.\n\nJonah repented and warned the Ninevites. As a result, Yahweh taught him that he is concerned about all people, not just the Israelites.\n\n### How should the title of this book be translated?\n\nThis book is traditionally titled “The Book of Jonah” or just “Jonah.” Translators may decide to use a clearer title such as “The Book about Jonah.” (See: [[rc://*/ta/man/translate/translate-names]])\n\n### Who wrote the book of Jonah?\n\nJonah was probably involved in the writing of this book. However, scholars do not know who actually wrote it.\n\nJonah lived in the northern kingdom of Israel, during or before the reign of King Jeroboam II of Israel. He probably prophesied sometime between 800 and 750 B.C.\n\n## Part 2: Important Religious and Cultural Concepts\n\n### What was the nation of Assyria?\n\nDuring the time of Jonah, Assyria was the most powerful kingdom in the ancient Near East. Nineveh was the capital city of Assyria.\n\nAssyria was cruel to its enemies. Eventually, Yahweh punished the Assyrians for the wicked things that they did.\n\n### Did Assyria convert to Judaism?\n\nSome scholars think that the Assyrians started worshiping Yahweh alone. However, most scholars think that they continued to worship other false gods, perhaps after a brief time of worshiping Yahweh. (See: [[rc://*/tw/dict/bible/kt/falsegod]]) +1:intro xvp2 0 # Jonah 1 General Notes\n\n## Structure and Formatting\n\nThe narrative of this chapter starts abruptly. This is a typical way for a prophetic book to begin. The translator should not add information to smooth this introduction, but the first verse could be made into several sentences to make a more natural beginning. See the UST.\n\n## Special Concepts in this Chapter\n\n### Miracle\n\nIn verse [1:17](../01/17.md), there is the mention of “a great fish.” It may be difficult to imagine a sea creature big enough to swallow a man whole and we do not know what kind of creature this was. Jonah then survives for three days and nights inside the fish. This is something that God made to happen. Translators should not try to explain miraculous events in an attempt to make it easier to understand. (See: [[rc://*/tw/dict/bible/kt/miracle]])\n\n## Important Figures of Speech in this Chapter\n\n### Situational irony\n\nThere is an ironic situation in this chapter. This means that people do or say things that are the opposite of what one would expect them to do. Jonah is a prophet of God, and as such, he should endeavor to do God’s will. Instead, he runs away from God. Although the Gentile sailors are not Israelites, they act out of faith and fear of Yahweh when sending Jonah to an almost certain death by throwing him overboard. (See: [[rc://*/ta/man/translate/figs-irony]], [[rc://*/tw/dict/bible/kt/prophet]] and [[rc://*/tw/dict/bible/kt/willofgod]] and [[rc://*/tw/dict/bible/kt/faith]])\n\n### Sea\n\nPeople in the ancient Near East saw the sea as chaotic and did not trust it. Some of the gods they worshiped were gods of the sea. Jonah’s people, the Hebrews, feared the sea greatly. However, Jonah’s fear of the sea was not enough to keep him from sailing on a ship to avoid doing what Yahweh commanded. (See: [[rc://*/tw/dict/bible/kt/fear]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Implicit information\n\nEven though no one knows for sure where Tarshish was, the writer assumes that the reader knows that Jonah had to face away from Nineveh to go there. (See: [[rc://*/ta/man/translate/figs-explicit]]) 1:1 jdr1 rc://*/ta/man/translate/writing-newevent וַֽ⁠יְהִי֙ דְּבַר־יְהוָ֔ה 1 This phrase introduces the first half of the story of Jonah. The same phrase introduces the second half of the story (3:1). This is a common way of beginning a historical story about a prophet. Use a word, phrase, or other method in your language that is natural for introducing a new event. -1:1 ll6c rc://*/ta/man/translate/figs-idiom וַֽ⁠יְהִי֙ דְּבַר־יְהוָ֔ה 1 This is an idiom meaning that Yahweh spoke or communicated his message in some way. If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “Yahweh spoke his message” -1:1 qa3z דְּבַר־יְהוָ֔ה 1 Alternate translation: “the message of Yahweh” +1:1 ll6c rc://*/ta/man/translate/figs-idiom וַֽ⁠יְהִי֙ דְּבַר־יְהוָ֔ה 1 This is an idiom meaning that Yahweh spoke or communicated his message in some way. If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “The message of Yahweh came” or “Yahweh spoke his message” 1:1 jv8c rc://*/ta/man/translate/translate-names אֲמִתַּ֖י 1 **Amittai** is the name of Jonah’s father. -1:2 x5ua ק֠וּם לֵ֧ךְ אֶל־נִֽינְוֵ֛ה הָ⁠עִ֥יר הַ⁠גְּדוֹלָ֖ה 1 Alternate translation: “Arise and go to the large and important city, Nineveh” -1:2 v2xt rc://*/ta/man/translate/figs-idiom ק֠וּם 1 **Get up** is an idiom that means that Jonah should take action and go. It does not mean that he was sitting or lying down at the time that God spoke to him. If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Many languages would use only one verb, such as “go.” -1:2 jqz9 rc://*/ta/man/translate/figs-metonymy וּ⁠קְרָ֣א עָלֶ֑י⁠הָ 1 The word **it** here, meaning the city of Nineveh, refers to the people living in and around the city. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and warn the people” -1:2 rki2 עָלְתָ֥ה רָעָתָ֖⁠ם לְ⁠פָנָֽ⁠י 1 Alternate translation: “I know they have been continually sinning” or “I know that their sin has been getting worse and worse” -1:2 jd9r rc://*/ta/man/translate/figs-metonymy לְ⁠פָנָֽ⁠י 1 This is an expression that uses the **face** of Yahweh to represent his presence. If it would be helpful in your language, you could state the meaning plainly. The idea of Yahweh’s presence also includes his knowledge, notice, attention, or judgment. Yahweh is saying that he has noticed how wicked the people of Nineveh have become. -1:3 f5sr rc://*/ta/man/translate/figs-idiom וַ⁠יָּ֤קָם יוֹנָה֙ לִ⁠בְרֹ֣חַ 1 Here the words **got up** mean that Jonah took action in response to God’s command, but his action was to disobey instead of to obey. If your readers would misunderstand this, you could state the meaning plainly. See how you translated this idiom in [1:2](../01/02.md). Alternate translation: “but Jonah ran away” +1:2 x6h7 rc://*/ta/man/translate/grammar-connect-logic-result ק֠וּם לֵ֧ךְ אֶל־נִֽינְוֵ֛ה הָ⁠עִ֥יר הַ⁠גְּדוֹלָ֖ה וּ⁠קְרָ֣א עָלֶ֑י⁠הָ כִּֽי־עָלְתָ֥ה רָעָתָ֖⁠ם לְ⁠פָנָֽ⁠י 1 If it would be more natural in your language, you could reverse the order of these clauses, since the second half of the verse gives the reason for the result that the first half describes. Alternate translation: “The wickedness of Nineveh has risen before my face. Therefore, get up, go to that great city, and call out against it” +1:2 x5ua rc://*/ta/man/translate/figs-explicit נִֽינְוֵ֛ה הָ⁠עִ֥יר הַ⁠גְּדוֹלָ֖ה 1 Here, **great** means both large and important. You could include this information if that would be helpful to your readers. Alternate translation: “the large and important city, Nineveh” +1:2 v2xt rc://*/ta/man/translate/figs-idiom ק֠וּם 1 **Get up** is an idiom that means that Jonah should take action. It does not mean that he was sitting or lying down at the time that God spoke to him. If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning, state the meaning plainly, or use only the verb “Go.” Alternate translation: “Look alive” or “prepare yourself” +1:2 jqz9 rc://*/ta/man/translate/figs-metonymy וּ⁠קְרָ֣א עָלֶ֑י⁠הָ 1 The word **it** here, meaning the city of Nineveh, refers to the people living in and around the city. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and call out against the people there” +1:2 rki2 rc://*/ta/man/translate/figs-metaphor עָלְתָ֥ה רָעָתָ֖⁠ם לְ⁠פָנָֽ⁠י 1 Here, God speaks of **wickedness** as if it were something that has physically **risen up** in front of him as it has continually grown larger. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “I know that they have been continually sinning” or “I have seen that their sin has been getting worse and worse” +1:2 r7kt rc://*/ta/man/translate/figs-abstractnouns עָלְתָ֥ה רָעָתָ֖⁠ם לְ⁠פָנָֽ⁠י 1 If your language does not use an abstract noun for the idea of **wickedness**, you could express the same idea in another way. Alternate translation: “I have seen how wicked they have become” +1:3 f5sr rc://*/ta/man/translate/figs-idiom וַ⁠יָּ֤קָם יוֹנָה֙ לִ⁠בְרֹ֣חַ 1 Here the words **got up** mean that Jonah took action in response to God’s command, but his action was to disobey instead of to obey. If your readers would misunderstand this, you could state the meaning plainly. See how you translated this idiom in [1:2](../01/02.md). Alternate translation: “But Jonah decided to run away” or “Jonah prepared himself, but to run away” 1:3 n96t rc://*/ta/man/translate/figs-metaphor מִ⁠לִּ⁠פְנֵ֖י יְהוָ֑ה & מִ⁠לִּ⁠פְנֵ֖י יְהוָֽה 1 The expression **the face of Yahweh** represents his presence. If it would be helpful in your language, you could state the meaning plainly. The idea of Yahweh’s presence also includes his knowledge, notice, attention, or judgment. By running away, Jonah is hoping that Yahweh will not notice that he is disobeying. Alternate translation: “from the presence of Yahweh” … “away from Yahweh” 1:3 g66v rc://*/ta/man/translate/figs-explicit לִ⁠בְרֹ֣חַ תַּרְשִׁ֔ישָׁ⁠ה 1 This city named Tarshish was in the direction opposite to Nineveh. You could include this information if that would be helpful to your readers. Alternate translation: “and went in the opposite direction, toward Tarshish, away” 1:3 djv1 וַ⁠יֵּ֨רֶד יָפ֜וֹ 1 Alternate translation: “Jonah went to Joppa” -1:3 w3uc rc://*/ta/man/translate/translate-unknown אָנִיָּ֣ה 1 A **ship** is a a very large type of boat that can travel on the sea and carry many passengers or heavy cargo. If your readers would not be familiar with this type of boat, you could use the name of something similar in your area or you could use a more general term. +1:3 w3uc rc://*/ta/man/translate/translate-unknown אָנִיָּ֣ה 1 A **ship** is a a very large type of boat that can travel on the sea and carry many passengers or heavy cargo. If your readers would not be familiar with this type of boat, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “a large boat” 1:3 pz67 וַ⁠יִּתֵּ֨ן שְׂכָרָ֜⁠הּ 1 Alternate translation: “There Jonah paid the cost of his trip” -1:3 g5xp וַ⁠יֵּ֤רֶד בָּ⁠הּ֙ 1 Alternate translation: “and got on the ship” -1:3 i6bi rc://*/ta/man/translate/writing-pronouns עִמָּ⁠הֶם֙ 1 The pronoun **them** refers to the others who were going on the ship. If this is not clear for your readers, you could use the person's name here. Alternate translation: “the crew and passengers" -1:3 sw66 rc://*/ta/man/translate/figs-metaphor מִ⁠לִּ⁠פְנֵ֖י יְהוָֽה 1 This is an expression that refers to the face of Yahweh to represent his presence. If it would be helpful in your language, you could state the meaning plainly. The idea of Yahweh’s presence also includes his knowledge, notice, attention, or judgment. By running away, Jonah may be hoping that Yahweh will not notice that he is disobeying. Alternate translation: “out of the presence of Yahweh” or “away from Yahweh” -1:4 jdr2 rc://*/ta/man/translate/writing-newevent וַֽ⁠יהוָ֗ה הֵטִ֤יל רֽוּחַ־גְּדוֹלָה֙ אֶל־הַ⁠יָּ֔ם 1 This clause introduces the new event of Yahweh’s response to Jonah's disobedience. Use a word, phrase, or other method in your language that is natural for introducing a new event. Translate this so that your readers know that this event brings a change in the story. -1:4 jdra rc://*/ta/man/translate/figs-personification וְ⁠הָ֣⁠אֳנִיָּ֔ה חִשְּׁבָ֖ה לְ⁠הִשָּׁבֵֽר 1 Here, the author speaks of **the ship** as if it were a person who could think. If it would be helpful in your language, you could express the meaning plainly. The clause means that the storm was so severe that the ship was close to breaking apart. Alternate translation: “so that the ship was almost breaking apart” +1:3 g5xp rc://*/ta/man/translate/figs-explicit וַ⁠יֵּ֤רֶד בָּ⁠הּ֙ 1 The ship is large enough that it has at least one lower deck that is inside the ship. This is where Jonah went. You could include this information if that would be helpful to your readers. Alternate translation: “and went down inside the ship” +1:3 i6bi rc://*/ta/man/translate/writing-pronouns עִמָּ⁠הֶם֙ 1 The pronoun **them** refers to the others who were going on the ship, and the only other people we are told about are the crew. If this is not clear for your readers, you could say who these people are. Alternate translation: “with the crew” +1:4 jdr2 rc://*/ta/man/translate/grammar-connect-logic-contrast וַֽ⁠יהוָ֗ה 1 **But** here indicates a strong contrast between what Jonah thought would happen and what God did. In your translation, indicate this strong contrast in a way that is natural in your language. Alternate translation: “However, Yahweh” +1:4 jdra rc://*/ta/man/translate/figs-personification וְ⁠הָ֣⁠אֳנִיָּ֔ה חִשְּׁבָ֖ה לְ⁠הִשָּׁבֵֽר 1 Here, the author speaks of **the ship** as if it were a person who could think. This clause means that the storm was so severe that the ship was close to breaking apart. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “so that the ship was almost breaking apart” 1:4 jl77 rc://*/ta/man/translate/figs-activepassive לְ⁠הִשָּׁבֵֽר 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “to break apart” -1:5 d13r הַ⁠מַּלָּחִ֗ים 1 Alternate translation: “the men who worked on the ship” or "the crew" +1:5 d13r rc://*/ta/man/translate/translate-unknown הַ⁠מַּלָּחִ֗ים 1 The **sailors** were men who worked on a ship to control the sails and do other tasks. If your readers would not be familiar with this type of work, you could use a more general term or a phrase that explains it. Alternate translation: "the crew" or “the men who worked on the ship” 1:5 u2bj rc://*/ta/man/translate/figs-explicit אֱלֹהָי⁠ו֒ 1 The author assumes that his audience will know that by **his own god** he does not mean the true God, Yahweh. If it would be helpful to your readers, you could state this explicitly in your translation. Alternate translation: "the idol or false god that he worshiped" 1:5 tg27 rc://*/ta/man/translate/figs-idiom לְ⁠הָקֵ֖ל מֵֽ⁠עֲלֵי⁠הֶ֑ם 1 This could mean: (1) to make the ship lighter so that it would float better, Alternate translation: “to help the ship float better” or (2) to lighten or relieve a dangerous situation, Alternate translation: “to lessen the danger they were in” -1:5 uzt4 rc://*/ta/man/translate/writing-background וְ⁠יוֹנָ֗ה יָרַד֙ אֶל־יַרְכְּתֵ֣י הַ⁠סְּפִינָ֔ה 1 This verse provides background information about Jonah's circumstances to help readers understand what happens next in the story. In your translation, present this information in a way that makes it clear that this is background information and that Jonah had already done this before the storm started. +1:5 uzt4 rc://*/ta/man/translate/writing-background וְ⁠יוֹנָ֗ה יָרַד֙ אֶל־יַרְכְּתֵ֣י הַ⁠סְּפִינָ֔ה וַ⁠יִּשְׁכַּ֖ב וַ⁠יֵּרָדַֽם 1 This sentence provides background information about Jonah's circumstances to help readers understand what happens next in the story. In your translation, present this information in a way that makes it clear that this is background information and that Jonah had already done this before the storm started. 1:5 f63r יַרְכְּתֵ֣י הַ⁠סְּפִינָ֔ה 1 Alternate translation: “the interior of the ship” 1:5 g4y4 וַ⁠יִּשְׁכַּ֖ב וַ⁠יֵּרָדַֽם 1 Alternate translation: “and was lying there fast asleep” or “and lay sound asleep” -1:6 laa3 וַ⁠יִּקְרַ֤ב אֵלָי⁠ו֙ רַ֣ב הַ⁠חֹבֵ֔ל וַ⁠יֹּ֥אמֶר ל֖⁠וֹ 1 Alternate translation: “Then the man in charge of the men working on the ship went to Jonah and said” -1:6 yx7e rc://*/ta/man/translate/figs-rquestion מַה־לְּ⁠ךָ֣ נִרְדָּ֑ם 1 The captain is using the question form to scold Jonah. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “Stop sleeping!” -1:6 bd4f rc://*/ta/man/translate/figs-idiom ק֚וּם 1 This is a command to begin some activity, which is named in the sentence following this word. If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. See how you translated this idiom in [1:2](../01/02.md) and [1:3](../01/03.md). In this verse, the captain is telling Jonah to pray to his god. Because Jonah was lying down, the captain may also be telling Jonah literally to stand up. +1:6 laa3 rc://*/ta/man/translate/translate-unknown וַ⁠יִּקְרַ֤ב אֵלָי⁠ו֙ רַ֣ב הַ⁠חֹבֵ֔ל וַ⁠יֹּ֥אמֶר ל֖⁠וֹ 1 The **captain** of the ship is the person who is in charge of the ship and the **crew**. The **crew** is another name for the sailors. If your readers would not be familiar with these occupations, you could use the name of something similar in your area or you could use a more general term, or a description. Alternate translation: “Then the man in charge of the men working on the ship came to Jonah and said” +1:6 yx7e rc://*/ta/man/translate/figs-rquestion מַה־לְּ⁠ךָ֣ נִרְדָּ֑ם 1 The captain is using the question form to scold Jonah. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “Stop sleeping!” or “You should not be sleeping!” +1:6 bd4f ק֚וּם 1 While this phrase was used as an idiom in [1:2](../01/02.md) and [1:3](../01/03.md), meaning to prepare to begin the activity which was stated next, here the captain is telling Jonah literally to get up from sleeping. 1:6 k7a5 rc://*/ta/man/translate/figs-idiom קְרָ֣א אֶל־אֱלֹהֶ֔י⁠ךָ 1 To **Cry out to** someone means to loudly ask him for help. Alternate translation: “Pray to your god” -1:6 sk7i rc://*/ta/man/translate/figs-explicit אוּלַ֞י יִתְעַשֵּׁ֧ת הָ⁠אֱלֹהִ֛ים לָ֖⁠נוּ וְ⁠לֹ֥א נֹאבֵֽד 1 The implication is that Jonah's god might save them. You could include this information if that would be helpful to your readers. Alternate translation: “Maybe your god will hear and save us so that we will not die” +1:6 sk7i rc://*/ta/man/translate/figs-explicit אוּלַ֞י יִתְעַשֵּׁ֧ת הָ⁠אֱלֹהִ֛ים לָ֖⁠נוּ וְ⁠לֹ֥א נֹאבֵֽד 1 The implication is that Jonah's god might not only notice them but save them. You could include this information if that would be helpful to your readers. Alternate translation: “Maybe your god will hear and save us so that we will not die” 1:6 zi04 rc://*/ta/man/translate/figs-doublenegatives וְ⁠לֹ֥א נֹאבֵֽד 1 If it would be clearer in your language, you could use a positive expression to translate this double negative that consists of the negative particle **not** and the negative verb **perish**. Alternate translation: “and he will save us” or "and we will survive" -1:7 sc57 rc://*/ta/man/translate/figs-idiom וַ⁠יֹּאמְר֞וּ אִ֣ישׁ אֶל־רֵעֵ֗⁠הוּ 1 The phrase **every man said to his friend** is an idiom expressing reciprocal action. This means that all the men in the group were saying this to each other. Alternate translation: “the sailors all said to each other” -1:7 l5xq rc://*/ta/man/translate/figs-explicit לְכוּ֙ וְ⁠נַפִּ֣ילָה גֽוֹרָל֔וֹת וְ⁠נֵ֣דְעָ֔ה בְּ⁠שֶׁ⁠לְּ⁠מִ֛י הָ⁠רָעָ֥ה הַ⁠זֹּ֖את לָ֑⁠נוּ 1 The phrase **so that we may know** implies that the men believed that the gods would control how the lots fell in order to tell them what they wanted to know. This was a form of divination. You could include this information if that would be helpful to your readers. Alternate translation: “We should cast lots to know who has caused this trouble” +1:7 sc57 rc://*/ta/man/translate/figs-idiom וַ⁠יֹּאמְר֞וּ אִ֣ישׁ אֶל־רֵעֵ֗⁠הוּ 1 The phrase **every man said to his friend** is an idiom expressing reciprocal action. This means that the group together decided to do this. Alternate translation: “Then the sailors all said to each other” +1:7 m93h rc://*/ta/man/translate/figs-idiom לְכוּ֙ וְ⁠נַפִּ֣ילָה גֽוֹרָל֔וֹת 1 Here, **Come** is an idiom that invites the hearer to begin an action with the speaker that the speaker names next. If **Come** does not have that meaning in your language, you could use an idiom from your language that does have that meaning, state the meaning plainly, or omit the word. Alternate translation: “Listen! We should cast lots” or “We should do this: cast lots” +1:7 t5p9 rc://*/ta/man/translate/translate-unknown וְ⁠נַפִּ֣ילָה גֽוֹרָל֔וֹת 1 We do not know the exact method that the sailors used to cast lots. It may have been with marked stones or pieces of wood. It was their method of getting a god to answer a question. If you have a name in your language for casting lots to get an answer to a question, consider using it here. +1:7 l5xq rc://*/ta/man/translate/figs-explicit וְ⁠נֵ֣דְעָ֔ה בְּ⁠שֶׁ⁠לְּ⁠מִ֛י הָ⁠רָעָ֥ה הַ⁠זֹּ֖את לָ֑⁠נוּ 1 The phrase **so that we may know** implies that the men believed that the gods would control how the lots fell in order to tell them what they wanted to know. This was a form of divination. You could include this information if that would be helpful to your readers. Alternate translation: “so that the gods can tell us who has caused this trouble” 1:7 d726 הָ⁠רָעָ֥ה הַ⁠זֹּ֖את 1 Alternate translation: "this terrible storm" 1:7 at67 rc://*/ta/man/translate/figs-idiom וַ⁠יִּפֹּ֥ל הַ⁠גּוֹרָ֖ל עַל־יוֹנָֽה 1 The expression **the lot fell on Jonah** is an idiom meaning that when the men cast lots, the result indicated Jonah. This does not mean that the lot literally fell down on top of Jonah. If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “the lot showed that Jonah was the guilty person” -1:8 wkh6 וַ⁠יֹּאמְר֣וּ אֵלָ֔י⁠ו 1 Alternate translation: “Then the men who were working on the ship said to Jonah” +1:8 wkh6 rc://*/ta/man/translate/writing-pronouns וַ⁠יֹּאמְר֣וּ אֵלָ֔י⁠ו 1 Here, **they** refers back to the group of sailors, referred to as “every man” in verse 7, and **him** refers to Jonah. If it would be helpful in your language, you could repeat Jonah's name and the term that you are using for the sailors here. Alternate translation: “Then the men who were working on the ship said to Jonah” 1:8 e7wb הַגִּידָ⁠ה־נָּ֣א לָ֔⁠נוּ בַּ⁠אֲשֶׁ֛ר לְ⁠מִי־הָ⁠רָעָ֥ה הַ⁠זֹּ֖את לָ֑⁠נוּ 1 Alternate translation: “Reveal to us who caused this bad thing that is happening to us” -1:9 wav5 יְהוָ֞ה אֱלֹהֵ֤י הַ⁠שָּׁמַ֨יִם֙ אֲנִ֣י יָרֵ֔א 1 Here, **I fear Yahweh** is an idiom that means “I worship Yahweh and not any other god.” If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. -1:10 zi05 וַ⁠יִּֽירְא֤וּ הָֽ⁠אֲנָשִׁים֙ יִרְאָ֣ה גְדוֹלָ֔ה 1 Alternate translation: “Then the men were extremely frightened” -1:10 peg3 rc://*/ta/man/translate/figs-rquestion מַה־זֹּ֣את עָשִׂ֑יתָ 1 The men on the ship use a rhetorical question to show how afraid and angry they were that Jonah was causing so much trouble for all of them. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “You have done a terrible thing!” -1:10 us1r rc://*/ta/man/translate/figs-metaphor מִ⁠לִּ⁠פְנֵ֤י יְהוָה֙ 1 This is an expression that refers to the face of Yahweh to represent his presence. The idea of Yahweh’s presence also includes his knowledge, notice, attention, or judgment. By running away, Jonah is hoping that Yahweh will not notice that he is disobeying. Alternate translation: “from the presence of Yahweh” or “from Yahweh” -1:10 jdrb rc://*/ta/man/translate/grammar-connect-time-background כִּ֥י הִגִּ֖יד לָ⁠הֶֽם 1 This verse provides background information about Jonah's disobedience to help readers understand what happens next in the story. Before the sailors cast lots, Jonah had already told them that he was running away from Yahweh, the God he worshiped. In your translation, present this information in a way that makes it clear that this is background information. -1:10 hw1p rc://*/ta/man/translate/figs-explicit כִּ֥י הִגִּ֖יד לָ⁠הֶֽם 1 What **he told them** can be stated clearly. Alternate translation: “because he had said to them, ‘I am trying to get away from Yahweh’” -1:11 kb4c וַ⁠יֹּאמְר֤וּ אֵלָי⁠ו֙ 1 Alternate translation: “Then the men on the ship said to Jonah” or “Then the sailors said to Jonah” -1:11 ik6d מַה־נַּ֣עֲשֶׂה לָּ֔⁠ךְ וְ⁠יִשְׁתֹּ֥ק הַ⁠יָּ֖ם מֵֽ⁠עָלֵ֑י⁠נוּ 1 Alternate translation: “What should we do with you in order to make the sea become calm?” -1:11 wxr7 rc://*/ta/man/translate/figs-idiom הַ⁠יָּ֖ם הוֹלֵ֥ךְ וְ⁠סֹעֵֽר 1 This is an idiom that means that the sea was becoming increasingly stormy. Alternate translation: “the strength of the storm was increasing” -1:11 dji8 rc://*/ta/man/translate/grammar-connect-logic-result הַ⁠יָּ֖ם הוֹלֵ֥ךְ וְ⁠סֹעֵֽר 1 This was the reason that the men asked Jonah what they should do. If it is more clear in your language to put the reason first, this can be stated at the beginning of verse 11, connecting to the result with a word like “so” or “therefore.” +1:9 wav5 rc://*/ta/man/translate/figs-idiom יְהוָ֞ה & אֲנִ֣י יָרֵ֔א 1 Here, **I fear Yahweh** is an idiom that means “I worship Yahweh and not any other god.” If this phrase does not have that meaning in your language, you could use an idiom from your language that does have that meaning or state the meaning plainly. Alternate translation: “I am a worshipper of Yahweh” +1:10 zi05 rc://*/ta/man/translate/writing-poetry וַ⁠יִּֽירְא֤וּ הָֽ⁠אֲנָשִׁים֙ יִרְאָ֣ה גְדוֹלָ֔ה 1 Here, **afraid with great fear** is an emphatic construction that uses a verb and its object that come from the same root. You may be able to use the same construction in your language to express the meaning here. Alternatively, your language may have another way of showing the emphasis. Alternate translation: “Then the men were extremely frightened” +1:10 peg3 rc://*/ta/man/translate/figs-rquestion מַה־זֹּ֣את עָשִׂ֑יתָ 1 The men on the ship used a rhetorical question to show how afraid and angry they were that Jonah was causing so much trouble for all of them. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “You have done a terrible thing!” +1:10 us1r rc://*/ta/man/translate/figs-metaphor מִ⁠לִּ⁠פְנֵ֤י יְהוָה֙ 1 This is an expression that refers to the face of Yahweh to represent his presence. The idea of Yahweh’s presence also includes his knowledge, notice, attention, or judgment. By running away, Jonah is hoping that Yahweh will not notice that he is disobeying. Alternate translation: “from the presence of Yahweh” +1:10 jdrb rc://*/ta/man/translate/grammar-connect-time-background כִּ֥י הִגִּ֖יד לָ⁠הֶֽם 1 This verse provides background information about Jonah's disobedience to help readers understand why the sailors were afraid. The sailors reacted in fear because Jonah had already told them that he was running away from Yahweh, the God he worshiped. In your translation, present this information in a way that makes it clear that this is background information. Alternatively, place this information before the first sentence about the sailors being afraid. +1:10 go19 rc://*/ta/man/translate/figs-infostructure כִּֽי־יָדְע֣וּ הָ⁠אֲנָשִׁ֗ים כִּֽי־מִ⁠לִּ⁠פְנֵ֤י יְהוָה֙ ה֣וּא בֹרֵ֔חַ כִּ֥י הִגִּ֖יד לָ⁠הֶֽם 1 Jonah told the sailors **that he was running away from before the face of Yahweh** before they reacted **with great fear**. If it is more natural in your language to put information in the order that it happened, you can put this sentence before the other and translate it as follows. Alternate translation: “Jonah told the men that he was running away from before the face of Yahweh” +1:11 kb4c rc://*/ta/man/translate/writing-pronouns וַ⁠יֹּאמְר֤וּ אֵלָי⁠ו֙ 1 The pronoun **they** refers to the sailors. Alternate translation: “Then the sailors said to Jonah” or “Then the men on the ship said to Jonah” +1:11 ik6d rc://*/ta/man/translate/figs-idiom וְ⁠יִשְׁתֹּ֥ק הַ⁠יָּ֖ם מֵֽ⁠עָלֵ֑י⁠נוּ 1 Here, **calm down from upon us** is an idiom that means “calm down for our benefit.” If this phrase does not have that meaning in your language, you could use an idiom from your language that does have that meaning or state the meaning plainly. Alternate translation: “so that the sea will calm down for us” or “in order to make the sea become calm” +1:11 wxr7 rc://*/ta/man/translate/figs-idiom הַ⁠יָּ֖ם הוֹלֵ֥ךְ וְ⁠סֹעֵֽר 1 Here, **going forward and storming** is an idiom that means that the sea was becoming increasingly stormy. If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “the strength of the storm was increasing” +1:11 dji8 rc://*/ta/man/translate/grammar-connect-logic-result וַ⁠יֹּאמְר֤וּ אֵלָי⁠ו֙ מַה־נַּ֣עֲשֶׂה לָּ֔⁠ךְ וְ⁠יִשְׁתֹּ֥ק הַ⁠יָּ֖ם מֵֽ⁠עָלֵ֑י⁠נוּ כִּ֥י הַ⁠יָּ֖ם הוֹלֵ֥ךְ וְ⁠סֹעֵֽר 1 If it would be more natural in your language, you could reverse the order of these phrases, since the second phrase gives the reason for the result that the first phrase describes. Alternate translation: “The sea was going forward and storming. Therefore, they said to him, “What should we do to you so that the sea will calm down from upon us” 1:12 h982 כִּ֚י יוֹדֵ֣עַ אָ֔נִי כִּ֣י בְ⁠שֶׁ⁠לִּ֔⁠י הַ⁠סַּ֧עַר הַ⁠גָּד֛וֹל הַ⁠זֶּ֖ה עֲלֵי⁠כֶֽם 1 Alternate translation: “because I know that this huge storm is my fault” -1:13 lcd3 rc://*/ta/man/translate/figs-explicit וַ⁠יַּחְתְּר֣וּ הָ⁠אֲנָשִׁ֗ים לְ⁠הָשִׁ֛יב אֶל־הַ⁠יַּבָּשָׁ֖ה 1 They did not do as Jonah suggested. The implication is that the men did not want to throw Jonah into the sea. You could include this information if that would be helpful to your readers. +1:12 khbq rc://*/ta/man/translate/figs-idiom וְ⁠יִשְׁתֹּ֥ק הַ⁠יָּ֖ם מֵֽ⁠עֲלֵי⁠כֶ֑ם 1 See how you translated the idiom **calm down from upon** in [verse 11](../01/11.md). +1:13 lcd3 rc://*/ta/man/translate/figs-explicit וַ⁠יַּחְתְּר֣וּ הָ⁠אֲנָשִׁ֗ים 1 They did not do as Jonah suggested. The implication is that the men did not want to throw Jonah into the sea. You could include this information if that would be helpful to your readers. Alternate translation: “The men did want want to throw Jonah into the sea, so they rowed hard" 1:13 m3iq rc://*/ta/man/translate/figs-idiom הַ⁠יָּ֔ם הוֹלֵ֥ךְ וְ⁠סֹעֵ֖ר 1 See how you translated this idiom in [1:11](../01/11.md). Alternate translation: “the storm became worse, and even taller waves broke” -1:14 ap77 וַ⁠יִּקְרְא֨וּ 1 Alternate translation: “Because of that they called out” or “Because the sea became more violent, they called loudly” +1:14 ap77 rc://*/ta/man/translate/grammar-connect-logic-result וַ⁠יִּקְרְא֨וּ 1 Here, **So** indicates that what follows is a result of what came before. Use a connector in your language that makes it clear that what follows is a result of what came before. Alternate translation: “Because of that they called out” or “Because the sea became more violent, they called loudly” 1:14 q2xq וַ⁠יִּקְרְא֨וּ אֶל־יְהוָ֜ה 1 Alternate translation: “Therefore, the men prayed loudly to Yahweh” 1:14 jdr3 rc://*/ta/man/translate/figs-exclamations אָנָּ֤ה 1 **Ah!** is an exclamation that is expressing intense desperation. Use an exclamation that would communicate that meaning in your language. -1:14 wz6z אָנָּ֤ה יְהוָה֙ אַל־נָ֣א נֹאבְדָ֗ה בְּ⁠נֶ֨פֶשׁ֙ הָ⁠אִ֣ישׁ הַ⁠זֶּ֔ה 1 Alternate translation: “O Yahweh, please do not kill us because we caused this man to die” or “O Yahweh, even though we are going to cause this man to die, please do not kill us” +1:14 wz6z rc://*/ta/man/translate/figs-explicit אַל־נָ֣א נֹאבְדָ֗ה בְּ⁠נֶ֨פֶשׁ֙ הָ⁠אִ֣ישׁ הַ⁠זֶּ֔ה 1 In this context, **the life of this man** means “taking the life of this man.” You could include this information if that would be helpful to your readers. Alternate translation: “please do not kill us for taking the life of this man” or “even though we are going to cause this man to die, please do not kill us” 1:14 vv5t rc://*/ta/man/translate/figs-idiom וְ⁠אַל־תִּתֵּ֥ן עָלֵ֖י⁠נוּ דָּ֣ם נָקִ֑יא 1 Here, **do not put innocent blood upon us** is an idiom that means ““do not consider us guilty of killing an innocent person.” If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “and please do not blame us for his death” or “and do not hold us accountable for having killed someone who did not deserve to die” -1:14 ab73 אַתָּ֣ה יְהוָ֔ה כַּ⁠אֲשֶׁ֥ר חָפַ֖צְתָּ עָשִֽׂיתָ 1 Alternate translation: “you, Yahweh, have chosen to do things in this way” or “you, Yahweh, have caused all this to happen” -1:15 l9cf וַ⁠יַּעֲמֹ֥ד הַ⁠יָּ֖ם מִ⁠זַּעְפּֽ⁠וֹ 1 Alternate translation: “the sea stopped moving violently” -1:16 r3gs וַ⁠יִּֽירְא֧וּ הָ⁠אֲנָשִׁ֛ים יִרְאָ֥ה גְדוֹלָ֖ה אֶת־יְהוָ֑ה 1 Alternate translation: “then the men became greatly awed at Yahweh’s power” or “then the men worshiped Yahweh with great awe” -1:17 q87y 0 # General Information:\n\nSome versions number this verse as the first verse of chapter 2. You may want to number the verses according to the main version that your language group uses. -1:17 jdr4 rc://*/ta/man/translate/writing-newevent וַ⁠יְמַ֤ן יְהוָה֙ דָּ֣ג גָּד֔וֹל לִ⁠בְלֹ֖עַ אֶת־יוֹנָ֑ה 1 The author is using the word translated **Now** to introduce a new event in the story. Use a word, phrase, or other method in your language that is natural for introducing a new event. The first clause introduces the next part of the story, where Yahweh saves Jonah from the sea, and Jonah prays. -1:17 cjb6 rc://*/ta/man/translate/figs-idiom שְׁלֹשָׁ֥ה יָמִ֖ים וּ⁠שְׁלֹשָׁ֥ה לֵילֽוֹת 1 Perhaps this expression is an idiom in Hebrew meaning “a couple of days” or “a few days” or something similar, but this is uncertain. Alternate translation: “three days and nights” +1:14 qnsr rc://*/ta/man/translate/figs-parallelism אַל־נָ֣א נֹאבְדָ֗ה בְּ⁠נֶ֨פֶשׁ֙ הָ⁠אִ֣ישׁ הַ⁠זֶּ֔ה וְ⁠אַל־תִּתֵּ֥ן עָלֵ֖י⁠נוּ דָּ֣ם נָקִ֑יא 1 These two phrases mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the phrases with a word other than **and** in order to show that the second phrase is repeating the first one, not saying something additional. Alternate translation: “please do not let us perish on account of the life of this man; that is, do not put innocent blood upon us” +1:14 ab73 rc://*/ta/man/translate/grammar-connect-logic-result אָנָּ֤ה יְהוָה֙ אַל־נָ֣א נֹאבְדָ֗ה בְּ⁠נֶ֨פֶשׁ֙ הָ⁠אִ֣ישׁ הַ⁠זֶּ֔ה וְ⁠אַל־תִּתֵּ֥ן עָלֵ֖י⁠נוּ דָּ֣ם נָקִ֑יא כִּֽי־אַתָּ֣ה יְהוָ֔ה כַּ⁠אֲשֶׁ֥ר חָפַ֖צְתָּ עָשִֽׂיתָ 1 If it would be more natural in your language, you could move the last phrase to the first part of what the sailors pray, since this phrase gives the reason for what the rest of the prayer describes. Alternate translation: “Ah! You, Yahweh, have chosen to do things in this way. Therefore, Yahweh, please do not let us perish on account of the life of this man, and do not put innocent blood upon us” or “Ah! You, Yahweh, have caused all of this to happen, so Yahweh, please do not let us perish on account of the life of this man, and do not put innocent blood upon us” +1:15 l9cf rc://*/ta/man/translate/figs-personification וַ⁠יַּעֲמֹ֥ד הַ⁠יָּ֖ם מִ⁠זַּעְפּֽ⁠וֹ 1 Here, **the sea** is spoken of as if it were a person who could rage. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “the sea stopped moving violently” +1:15 ql7e rc://*/ta/man/translate/figs-doublenegatives וַ⁠יַּעֲמֹ֥ד הַ⁠יָּ֖ם מִ⁠זַּעְפּֽ⁠וֹ 1 If it would be clearer in your language, you could use a positive expression to translate this double negative that consists of the negative words **ceased** and **raging**. Alternate translation: “and the sea became still” +1:16 r3gs rc://*/ta/man/translate/writing-poetry וַ⁠יִּֽירְא֧וּ הָ⁠אֲנָשִׁ֛ים יִרְאָ֥ה גְדוֹלָ֖ה אֶת־יְהוָ֑ה 1 Here, **feared … with great fear** is an emphatic construction that uses a verb and its object that come from the same root. You may be able to use the same construction in your language to express the meaning here. Alternatively, your language may have another way of showing the emphasis. See how you translated this phrase in [verse 10](../01/10.md), but be aware that you may want a different translation here for the different kind of fear that this is. The danger of the storm is past; now they are in awe of Yahweh's power. Alternate translation: “then the men became greatly awed at Yahweh’s power” or “then the men worshiped Yahweh with great awe” +1:16 lj3z rc://*/ta/man/translate/writing-poetry וַ⁠יִּֽזְבְּחוּ־זֶ֨בַח֙ לַֽ⁠יהוָ֔ה וַֽ⁠יִּדְּר֖וּ נְדָרִֽים 1 Here, both **sacrificed a sacrifice** and **vowed vows** use a verb and its object that come from the same root to emphasize the ideas. You may be able to use the same construction in your language to express the meaning here. Alternatively, your language may have another way of showing the emphasis. Alternate translation: “and they offered up a sacrifice to Yahweh and made vows to him” +1:17 q87y וַ⁠יְמַ֤ן יְהוָה֙ דָּ֣ג גָּד֔וֹל לִ⁠בְלֹ֖עַ אֶת־יוֹנָ֑ה וַ⁠יְהִ֤י יוֹנָה֙ בִּ⁠מְעֵ֣י הַ⁠דָּ֔ג שְׁלֹשָׁ֥ה יָמִ֖ים וּ⁠שְׁלֹשָׁ֥ה לֵילֽוֹת 0 Some versions number this verse as the first verse of chapter 2. You may want to number the verses according to the main version that your language group uses. +1:17 jdr4 rc://*/ta/man/translate/writing-newevent וַ⁠יְמַ֤ן יְהוָה֙ דָּ֣ג גָּד֔וֹל לִ⁠בְלֹ֖עַ אֶת־יוֹנָ֑ה 1 The author is using the word translated **Now** to introduce a new event in the story. Use a word, phrase, or other method in your language that is natural for introducing a new event. This new event starts the next part of the story, where Yahweh saves Jonah from the sea, and Jonah prays. 2:intro ae4k 0 # Jonah 2 General Notes\n\n## Structure and Formatting\n\nThis chapter begins with a prayer by Jonah, and many translators have chosen to set it apart by setting its lines farther to the right on the page than the rest of the text. Translators can follow this practice, but they are not obligated to.\n\n## Special Concepts in this Chapter\n\n### Sea\n\nThis chapter contains many terms from the sea.\n\n## Important Figures of Speech in this Chapter\n\n### Poetry\n\nPrayers in Scripture often contain a poetic form. Poetry frequently uses metaphors to communicate something with a special meaning. For example, since Jonah was in a fish in the sea, being so trapped is compared to a prison. Jonah is overwhelmed by the depth of the sea and expresses this by speaking about being at the “base of the mountains” and in the “belly of Sheol.” (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Repentance\n\nScholars are divided over whether Jonah’s repentance was genuine or whether he was trying to save his life. In light of his attitude in chapter 4, it is uncertain whether he was genuinely repentant. If possible, it is best for translators to avoid taking a definitive stance on whether Jonah’s repentance was genuine. (See: [[rc://*/tw/dict/bible/kt/repent]] and [[rc://*/tw/dict/bible/kt/save]]) 2:1 alr2 rc://*/ta/man/translate/figs-possession יְהוָ֖ה אֱלֹהָ֑י⁠ו 1 Here, the author is using the possessive form to describe **Yahweh** as the God whom Jonah worshiped. The word **his** does not mean that Jonah owned God. If it would be helpful in your language, you could express the meaning plainly. 2:2 al5b וַ⁠יֹּ֗אמֶר 1 Alternate translation: “Jonah said” From 99715bb95cede4d50b39e273c9214f246a226e3f Mon Sep 17 00:00:00 2001 From: Carolyn1970 Date: Sun, 13 Aug 2023 19:00:52 +0000 Subject: [PATCH 062/127] Merge Carolyn1970-tc-create-1 into master by Carolyn1970 (#3460) --- tn_MAT.tsv | 8 ++++---- 1 file changed, 4 insertions(+), 4 deletions(-) diff --git a/tn_MAT.tsv b/tn_MAT.tsv index e5c8713473..1b7b4d52ca 100644 --- a/tn_MAT.tsv +++ b/tn_MAT.tsv @@ -183,7 +183,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 2:23 okmw rc://*/ta/man/translate/figs-extrainfo τῶν προφητῶν 1 Matthew does not clarify which **prophets** he is referring to, and there is no single passage in the Old Testament that speaks about Jesus being a **Nazarene**. Because of that, you should not include any implied information here. If possible, leave the statement as general as it appears in the ULT. Alternate translation: “God’s prophets” or “prophets” 2:23 sa9k rc://*/ta/man/translate/figs-activepassive Ναζωραῖος κληθήσεται 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, you could use an indefinite subject. Alternate translation: “they will call him a Nazarene” 2:23 yrb7 rc://*/ta/man/translate/writing-pronouns κληθήσεται 1 The pronoun **he** refers to the Messiah. If this is not clear for your readers, you could refer to the Messiah more directly. The **prophets** probably did not know that his name would be Jesus, so you should use a title like “Christ” or “Messiah” here. Alternate translation: “the Christ will be called” -3:intro a6h3 0 # Matthew 3 General Notes\n\n## Structure and Formatting\n\n1. The birth of Jesus Christ and the beginning of his ministry (1:1-4:25)\n * The ministry of John the Baptist (3:1–12)\n * John baptizes Jesus (3:13–17)\n\nSome translations set quotations from the Old Testament farther to the right on the page than the rest of the text. The ULT does this with the quotation from the Old Testament in verse 3.\n\n## Special Concepts in this Chapter\n\n### John the Baptist\n\nIn this chapter, Matthew introduces John the Baptist, who preached in the wilderness. Matthew describes his clothing and his food in ways that resemble the prophet Elijah. John preaches a message that called for repentance. He prepared the way for Jesus to begin his ministry.\n\n### Baptism\n\nThe word “baptism” refers to a ritual washing, usually with water. John’s baptism is similar to Christian baptism, but it does not mean exactly the same thing (see [Acts 18:24–26](../act/18/24.md)). John says that his baptism is “for repentance” (see [3:11](../03/11.md)). Most likely, it symbolized the removal of the sins that people were repenting of and the beginning of a new way of living. However, even Jesus received this baptism despite the fact that he did not need to repent of any sins. In this case, the baptism may symbolize complete dedication to God. Consider how you might refer to this kind of ritual washing in your language.\n\n## Important Figures of Speech in this Chapter\n\n### Fruit tree metaphor\n\nIn [3:8](../03/08.md) and [3:10](../03/10.md), John speaks of people as if they were fruit trees. He says that people need to produce “good fruit,” just like fruit trees should. However, every fruit tree that does not produce good fruit will be cut down and burned. In the same way, people who do not do what is right will be judged and punished. If possible, preserve this metaphor or express it in simile form.\n\n### Wheat harvest metaphor\n\nIn [3:12](../03/12.md), John speaks of people as if they were parts of wheat plants. People who obey God are like the edible part of the wheat plant, the grain. People who disobey God are like the inedible parts of the wheat plant, the stalk and husk. Just as a farmer separates the grain from the stalks and the husks, so God will separate people into those who obey him and those who do not. Then, just as the farmer stores the grain and burns the stalks and husks, so God will save those who obey him and punish those who do not. If possible, preserve this metaphor or express it in simile form.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nMany of the forms of “you” in this chapter appear in speeches that John the Baptist delivers to groups of people. Because of this, most forms of “you” in this chapter are plural. You should assume forms of “you” are plural unless a note specifies that the form is singular. (See: [[rc://*/ta/man/translate/figs-yousingular]]) +3:intro a6h3 0 # Matthew 3 General Notes\n\n## Structure and Formatting\n\n1. The birth of Jesus Christ and the beginning of his ministry (1:1-4:25)\n * The ministry of John the Baptist (3:1–12)\n * John baptizes Jesus (3:13–17)\n\nSome translations set quotations from the Old Testament farther to the right on the page than the rest of the text. The ULT does this with the quotation from the Old Testament in verse 3.\n\n## Special Concepts in this Chapter\n\n### John the Baptist\n\nIn this chapter, Matthew introduces John the Baptist, who preached in the wilderness. Matthew describes his clothing and his food in ways that resemble the prophet Elijah. John preached a message that called for repentance. He prepared the way for Jesus to begin his ministry.\n\n### Baptism\n\nThe word “baptism” refers to a ritual washing, usually with water. John’s baptism is similar to Christian baptism, but it does not mean exactly the same thing (see [Acts 18:24–26](../act/18/24.md)). John says that his baptism is “for repentance” (see [3:11](../03/11.md)). Most likely, it symbolized the removal of the sins that people were repenting of and the beginning of a new way of living. However, even Jesus received this baptism despite the fact that he did not need to repent of any sins. In this case, the baptism may symbolize complete dedication to God. Consider how you might refer to this kind of ritual washing in your language.\n\n## Important Figures of Speech in this Chapter\n\n### Fruit tree metaphor\n\nIn [3:8](../03/08.md) and [3:10](../03/10.md), John speaks of people as if they were fruit trees. He says that people need to produce “good fruit,” just like fruit trees should. However, every fruit tree that does not produce good fruit will be cut down and burned. In the same way, people who do not do what is right will be judged and punished. If possible, preserve this metaphor or express it in simile form.\n\n### Wheat harvest metaphor\n\nIn [3:12](../03/12.md), John speaks of people as if they were parts of wheat plants. People who obey God are like the edible part of the wheat plant, the grain. People who disobey God are like the inedible part of the wheat plant, the chaff. Just as a farmer separates the grain from the chaff, so God will separate people into those who obey him and those who do not. Then, just as the farmer stores the grain and burns the chaff, so God will save those who obey him and punish those who do not. If possible, preserve this metaphor or express it in simile form.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nMany of the forms of “you” in this chapter appear in speeches that John the Baptist delivers to groups of people. Because of this, most forms of “you” in this chapter are plural. You should assume forms of “you” are plural unless a note specifies that the form is singular. (See: [[rc://*/ta/man/translate/figs-yousingular]]) 3:1 xp3z rc://*/ta/man/translate/writing-newevent δὲ 1 Here, the word **Now** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **Now** untranslated. Alternate translation: “Next,” 3:1 yoaf rc://*/ta/man/translate/figs-idiom ἐν & ταῖς ἡμέραις ἐκείναις 1 Here, Matthew uses the term **days** to refer to a particular period of time. If it would be helpful in your language, you could use a different word or phrase that identifies a particular period of time. Alternate translation: “during that time” 3:1 tmu9 rc://*/ta/man/translate/figs-explicit ταῖς ἡμέραις ἐκείναις 1 Here, the phrase **those days** refers to the period of time before Jesus began his public ministry. During this time, Jesus lived in Nazareth with his family. Matthew is not referring to the period of time in which Joseph, Mary, and Jesus traveled back from Egypt to Galilee. If it would be helpful in your language, you could refer more explicitly to the time period in which Jesus lived in Nazareth. Alternate translation: “the days when Jesus lived in Nazareth” or “the days before Jesus began his ministry” @@ -195,18 +195,18 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 3:2 hvx8 rc://*/ta/man/translate/figs-explicit ἤγγικεν 1 Here Matthew uses this phrase in the sense of **near** in time. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “is about to begin” or “is about to happen” 3:3 et5g rc://*/ta/man/translate/grammar-connect-words-phrases γάρ 1 Here, the word **For** introduces a further explanation of what Matthew has said about John the Baptist. If it would be helpful in your language, you could use a word or phrase that introduces an explanation, or you could leave **For** untranslated. Alternate translation: “In fact,” or “Now” 3:3 fl4v rc://*/ta/man/translate/figs-activepassive ὁ ῥηθεὶς 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “the one about whom the Lord spoke” -3:3 qt02 rc://*/ta/man/translate/writing-quotations λέγοντος 1 In Matthew’s culture, **saying** was a normal way to introduce a quotation from an important text, in this case, the Old Testament book written by Isaiah the prophet (see [Isaiah 40:3](../isa/40/03.md)). If it would be helpful in your language, you could use a comparable phrase that indicates that Matthew is quoting from an important text. Alternate translation: “who wrote in the book of Isaiah” or “who declared” +3:3 qt02 rc://*/ta/man/translate/writing-quotations λέγοντος 1 In Matthew’s culture, **saying** was a normal way to introduce a quotation from an important text, in this case, the Old Testament book written by Isaiah the prophet (see [Isaiah 40:3](../isa/40/03.md)). If it would be helpful in your language, you could use a comparable phrase that indicates that Matthew is quoting from an important text. Alternate translation: “who wrote in his book” or “who declared” 3:3 s62r rc://*/ta/man/translate/figs-synecdoche φωνὴ βοῶντος 1 Isaiah is using **voice** to represent a person speaking. If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: “A person calling out” or “Someone calling out”\n 3:3 mm58 rc://*/ta/man/translate/writing-quotations βοῶντος ἐν τῇ ἐρήμῳ 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “of one calling out in the wilderness and saying” or “of one calling out in the wilderness, declaring”\n 3:3 yhe7 rc://*/ta/man/translate/figs-quotesinquotes τῇ ἐρήμῳ: ἑτοιμάσατε τὴν ὁδὸν Κυρίου; εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. If you do, you will need to delete the single quotation mark at the end of this quotation. Alternate translation: “the wilderness that people must make ready the way of the Lord, that they must make his paths straight”\n 3:3 n7lh rc://*/ta/man/translate/figs-parallelism ἑτοιμάσατε τὴν ὁδὸν Κυρίου; εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ 1 These two phrases mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. Hebrew poetry was based on this kind of repetition, and it would be good to show this to your readers by including both phrases in your translation rather than combining them. However, if it would be helpful to your readers, you could connect the phrases with a connecting word in order to show that the second phrase is repeating the first one, not saying something additional. Alternate translation: “Make ready the way of the Lord, yes, make his paths straight” -3:3 j99i rc://*/ta/man/translate/figs-metaphor ἑτοιμάσατε τὴν ὁδὸν Κυρίου; εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ 1 Here Isaiah speaks as if people should build maintain roads for **the Lord** to travel on as he comes to visit his people. He means that people need to be living and acting the proper ways when **the Lord** appears to his people. If it would be helpful in your language, you could express the metaphor in simile form or state the meaning plainly. Alternate translation: “Live and behave in a way that pleases God, as if you were making a road ready for him to travel on” +3:3 j99i rc://*/ta/man/translate/figs-metaphor ἑτοιμάσατε τὴν ὁδὸν Κυρίου; εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ 1 Here Isaiah speaks as if people should build and maintain roads for **the Lord** to travel on as he comes to visit his people. He means that people need to be living and acting in the proper ways when **the Lord** appears to his people. If it would be helpful in your language, you could express the metaphor in simile form or state the meaning plainly. Alternate translation: “Live and behave in a way that pleases God, as if you were making a road ready for him to travel on” 3:4 j647 rc://*/ta/man/translate/writing-background αὐτὸς δὲ ὁ Ἰωάννης 1 Here Matthew uses the word **Now** to introduce background information that will help readers understand what happens next. The word does not introduce another event in the story. This background information is found in [3:4–6](../03/04.md). Use a natural form in your language for introducing background information. Alternate translation: “Concerning this John, he” 3:4 su9d rc://*/ta/man/translate/figs-idiom εἶχεν τὸ ἔνδυμα αὐτοῦ ἀπὸ τριχῶν καμήλου 1 The phrase **had his clothing from the hair of a camel** means that he wore clothes made from camels’ hair. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “wore clothing made from the hair of camels” 3:4 dagi rc://*/ta/man/translate/translate-unknown ζώνην δερματίνην 1 A **leather belt** is a thin strap made out of animal skin that holds clothing in place. If your readers would not be familiar with this type of clothing, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “an animal skin strap” or “a band made from animal skin” 3:5 ncp6 rc://*/ta/man/translate/grammar-connect-time-simultaneous τότε 1 Here, the word **Then** refers to the period of time in which John was preaching in the wilderness (see [3:1](../03/01.md)). If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “While John was preaching,” or “During the time when John was in the wilderness,” 3:5 ytnz rc://*/ta/man/translate/figs-go ἐξεπορεύετο 1 In a context such as this, your language might say “coming” instead of **going**. Alternate translation: “were coming out” -3:5 j8ke rc://*/ta/man/translate/figs-metonymy Ἱεροσόλυμα, καὶ πᾶσα ἡ Ἰουδαία, καὶ πᾶσα ἡ περίχωρος τοῦ Ἰορδάνου 1 Here, the terms **Jerusalem**, **Judea**, and **the {region} around the Jordan** represent the people who live in those areas. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “” +3:5 j8ke rc://*/ta/man/translate/figs-metonymy Ἱεροσόλυμα, καὶ πᾶσα ἡ Ἰουδαία, καὶ πᾶσα ἡ περίχωρος τοῦ Ἰορδάνου 1 Here, the terms **Jerusalem**, **Judea**, and **the {region} around the Jordan** represent the people who lived in those areas. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “” 3:5 zys1 rc://*/ta/man/translate/figs-hyperbole πᾶσα ἡ Ἰουδαία, καὶ πᾶσα ἡ περίχωρος τοῦ Ἰορδάνου 1 Matthew twice says **all** as a generalization for emphasis. If it would be helpful in your language, you could use a different way to express the emphasis. Alternate translation: “most of Judea, and most of the region around the Jordan” 3:6 ls9k rc://*/ta/man/translate/grammar-connect-time-sequential ἐβαπτίζοντο ἐν τῷ Ἰορδάνῃ Ποταμῷ ὑπ’ αὐτοῦ, ἐξομολογούμενοι τὰς ἁμαρτίας αὐτῶν 1 Here the people were **confessing their sins** before they were **being baptized**. If it would be helpful in your language, you could rearrange the elements so that these events are in sequential order, or you could use another form to indicate the sequence Alternate translation: “confessing their sins, they were being baptized by him in the Jordan River” or “being baptized by him in the Jordan River after they confessed their sins” 3:6 v5xn rc://*/ta/man/translate/figs-activepassive ἐβαπτίζοντο & ὑπ’ αὐτοῦ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “he was baptizing them” From 5719a2be904226636b116777c08c5acb0f103e62 Mon Sep 17 00:00:00 2001 From: Stephen Wunrow Date: Tue, 15 Aug 2023 20:20:51 +0000 Subject: [PATCH 063/127] Merge stephenwunrow-tc-create-1 into master by stephenwunrow (#3459) --- tn_MAT.tsv | 4 +- tn_MRK.tsv | 195 ++++++++++++++++++++++++++++++++++++++--------------- 2 files changed, 144 insertions(+), 55 deletions(-) diff --git a/tn_MAT.tsv b/tn_MAT.tsv index 1b7b4d52ca..2f32cabcc2 100644 --- a/tn_MAT.tsv +++ b/tn_MAT.tsv @@ -153,7 +153,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 2:16 bhtt rc://*/ta/man/translate/figs-explicit ἐνεπαίχθη ὑπὸ τῶν μάγων 1 Matthew implies that Herod realized that the **learned men** were not going to visit him and tell him where Jesus was. That is why he felt **mocked**. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “he had been mocked by the learned men, who were not going to return” or “the learned men had deceived him by not coming back to him” 2:16 g513 rc://*/ta/man/translate/figs-activepassive ἐνεπαίχθη ὑπὸ τῶν μάγων 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “the learned men had mocked him” 2:16 d8d5 rc://*/ta/man/translate/figs-explicit ἀποστείλας, ἀνεῖλεν 1 Here Matthew implies that Herod sent other people to kill the **children**. He did not kill the children himself. If it would be helpful to your readers, you could express this idea more explicitly. Alternate translation: “he sent forth his soldiers to kill” -2:16 tvj8 rc://*/ta/man/translate/figs-idiom ἀπὸ διετοῦς καὶ κατωτέρω 1 Here, the phrase **from two years and under** identifies **children** that are two years old or younger than two years old. If it would be helpful in your language, you could use a comparable phrase in your language. Alternate translation: “from those who were just born to those who were two years old” or “those who were younger than two years old” +2:16 tvj8 rc://*/ta/man/translate/figs-idiom ἀπὸ διετοῦς καὶ κατωτέρω 1 Here, the phrase **from two years and under** identifies **children** that are two years old or younger than two years old. If it would be helpful in your language, you could use a comparable phrase in your language. Alternate translation: “from those who were just born to those who were two years old” or “those who were younger than three years old” 2:16 es2c rc://*/ta/man/translate/figs-explicit κατὰ τὸν χρόνον ὃν ἠκρίβωσεν παρὰ τῶν μάγων 1 Here Matthew implies that Herod decided what ages of baby boys to have killed based on when the learned men first saw the star. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “basing this decision on the time of the star’s appearance that he had determined exactly from the learned men” 2:17 x68m rc://*/ta/man/translate/grammar-connect-time-simultaneous τότε 1 Here, the word **Then** indicates that the prophecy was fulfilled at the time when Herod had his soldiers kill the baby boys in Bethlehem. If it would be helpful in your language, you could use a word or phrase that introduces something that happens at the same time. Alternate translation: “And so” or “It was then that it” 2:17 l8g5 rc://*/ta/man/translate/figs-activepassive ἐπληρώθη τὸ ῥηθὲν 1 See how you translated the similar passive forms in [1:22](../01/22.md) and [2:15](../02/15.md). Alternate translation: “these events fulfilled what God spoke” @@ -5354,4 +5354,4 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 28:20 tzf4 rc://*/ta/man/translate/translate-tense εἰμι 1 Here Jesus uses the present tense to describe something that is true during the time period that he describes. Use whatever tense is natural in your language for referring to this time period. Alternate translation: “will continue to be” 28:20 cmdj rc://*/ta/man/translate/figs-idiom πάσας τὰς ἡμέρας 1 Here, the phrase **all the days** indicates that something happens or is true every day, that is, always. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “always” 28:20 si8z rc://*/ta/man/translate/figs-idiom ἕως τῆς συντελείας τοῦ αἰῶνος 1 Here, the phrase **the end of the age** refers to when the current time period will cease and a new age will begin. If your language has a way to refer to the end of the way things are now, you could use it here, or you could use a descriptive phrase. Alternate translation: “until the end of the world” or “until the moment in the future when the current way of doing things will cease” -28:20 caew rc://*/ta/man/translate/translate-textvariants τοῦ αἰῶνος 1 Many ancient manuscripts do not include anything after the word **age**. The ULT follows that reading. Other ancient manuscripts include the word “Amen” after Jesus ends his speech with the word **age**. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. +28:20 caew rc://*/ta/man/translate/translate-textvariants τοῦ αἰῶνος 1 Many ancient manuscripts do not include anything after the word **age**. The ULT follows that reading. Other ancient manuscripts include the word “Amen” after Jesus ends his speech with the word **age**. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. \ No newline at end of file diff --git a/tn_MRK.tsv b/tn_MRK.tsv index 3b548eb641..acd7e14de0 100644 --- a/tn_MRK.tsv +++ b/tn_MRK.tsv @@ -1,6 +1,6 @@ Reference ID Tags SupportReference Quote Occurrence Note front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General Introduction\n\n### Outline of the book of Mark\n\n1. Introduction (1:1–13)\n2. The ministry of Jesus in Galilee (1:14–8:26)\n * Early ministry (1:14–3:6)\n * Becoming more popular among the people (3:7–5:43)\n * Moving away from Galilee and then returning (6:1–8:26)\n3. Progress toward Jerusalem; Jesus repeatedly predicts his own death; the disciples misunderstand, and Jesus teaches them how difficult it will be to follow him (8:27–10:52)\n4. Last days of ministry and preparation for final conflict in Jerusalem (11:1–13:37)\n5. The death of Christ and the empty tomb (14:1–16:8)\n\n### What is the book of Mark about?\n\nThe Gospel of Mark is one of four books in the New Testament that describe some of the life of Jesus Christ. The authors of the Gospels wrote about who Jesus was and what he did during his lifetime. Mark wrote much about how Jesus suffered and died on the cross. He did this to encourage his readers who were being persecuted. Mark also explained Jewish customs and some Aramaic words. This may indicate that Mark expected most of his first readers to be Gentiles.\n\n### How should the title of this book be translated?\n\nTranslators may choose to call this book by its traditional title, “The Gospel of Mark,” or “The Gospel According to Mark.” They may also choose a title that may be clearer, such as, “The Good News about Jesus that Mark Wrote.” (See: [[rc://*/ta/man/translate/translate-names]])\n\n### Who wrote the book of Mark?\n\nThe book does not give the name of the author. However, since early Christian times, most Christians have thought that the author was Mark. Mark was also known as John Mark. He was a close friend of Peter. Mark may not have witnessed what Jesus said and did. Many experts think that Peter the Apostle was the source of what Mark wrote about Jesus.\n\n## Part 2: Important Religious and Cultural Concepts\n\n### What were Jesus’ teaching methods?\n\nThe people regarded Jesus as a rabbi. A rabbi is a teacher of God’s law. Jesus taught in ways similar to the ways other religious teachers in Israel. He had students who followed him wherever he went. These students were called disciples. Jesus often taught by telling parables, stories that teach moral lessons. (See: [[rc://*/tw/dict/bible/kt/lawofmoses]] and [[rc://*/tw/dict/bible/kt/disciple]] and [[rc://*/tw/dict/bible/kt/parable]])\n\n## Part 3: Important Translation Issues\n\n### What are the Synoptic Gospels?\n\nThe Gospels of Matthew, Mark, and Luke are called the Synoptic Gospels because they have many similar passages. The word “synoptic” means to “see together.”\n\nThe texts are considered “parallel” when they are the same or almost the same among two or three of the Gospels. When translating parallel passages, translators should use the same wording and make them as similar as possible.\n\n### Why does Jesus refer to himself as the “Son of Man”?\n\nIn the Gospels, Jesus calls himself the “Son of Man.” This phrase could mean a few things:\n* The phrase “son of man” can simply be describing that someone’s father is also a human being. Therefore, the person being described is literally a son of a man, a human being.\n* The phrase sometimes is a reference to Daniel 7:13–14. In this passage there is a person described as a “Son of Man.” This description tells us that the person ascending to the throne of God looked like a human being. This description is different than the first because God gives this Son of Man authority forever. Therefore, the title “Son of Man” became a title for the Messiah.\n\nTranslating the title “Son of Man” can be difficult in many languages. Readers may misunderstand a literal translation. Translators can consider alternatives, such as “The Human One.” It may also be helpful to include a footnote to explain the title.\n\n### Why does Mark frequently use terms indicating short periods of time?\n\nThe Gospel of Mark uses the word “immediately” 42 times. Mark does this to make the events more exciting and vivid. It moves the reader quickly from one event to the next.\n\n### Sabbath/Sabbaths\n\nOften in the culture of the Bible, religious festivals would be written in the plural form of the word instead of a singular form. This occurs in Mark as well. In the ULT, the word should be kept plural, “Sabbaths.” This is simply for the sake of rendering the translated text as close to the original text as possible. In the UST, Sabbaths is changed to singular, Sabbath, to make more sense of the use of the word in its context.\n\n### What are the major issues in the text of the book of Mark?\n\nSome verses found in older versions of the Bible are not included in most modern versions. Translators are advised not to include these verses. However, if there are older versions of the Bible in the translator’s region that include one or more of these verses, the translators can include them. If they are included, they should be surrounded by square brackets ([]) to indicate that they were probably not original to Mark’s Gospel.\n* “If any man has ears to hear, let him hear.” (7:16)\n* “where their worm never dies and the fire is never quenched” (9:44)\n* “where their worm never dies and the fire is never quenched” (9:46)\n* “And the scripture was fulfilled that says, ‘He was counted with the lawless ones’” (15:28)\n\nThe following passage is not found in the earliest manuscripts. Most Bibles include this passage, but modern Bibles put it in brackets ([]) or indicate in some way that this passage may not have been original to Mark’s Gospel. Translators are advised to do something similar to the modern versions of the Bible.\n* “Early on the first day of the week, after he arose, he appeared first to Mary Magdalene, from whom he had cast out seven demons. She went and told those who were with him, while they were mourning and weeping. They heard that he was alive and that he had been seen by her, but they did not believe. After these things he appeared in a different form to two of them, as they were walking out into the country. They went and told the rest of the disciples, but they did not believe them. Jesus later appeared to the eleven as they were reclining at the table, and he rebuked them for their unbelief and hardness of heart, because they did not believe those who saw him after he rose from the dead. He said to them, ‘Having gone into all the world, and preach the gospel to the entire creation. The one having believed and having been baptized will be saved, and the one not having believed will be condemned. These signs will go with the ones believing: In my name they will cast out demons. They will speak in new languages. They will pick up snakes with their hands, and if they drink anything deadly, it will not hurt them. They will lay hands on the sick, and they will get well.’ After the Lord had spoken to them, he was taken up into heaven and sat down at the right hand of God. The disciples left and preached everywhere, while the Lord worked with them and confirmed the word by the signs that went with them.” (16:9–20)\n\n(See: [[rc://*/ta/man/translate/translate-textvariants]]) -1:intro c6ep 0 # Mark 1 General Notes\n\n## Structure and Formatting\n\n1. Introduction (1:1–13)\n * Opening (1:1–3)\n * The ministry of John the Baptist (1:4–8)\n * Jesus is baptized and tempted (1:9–13)\n2. The ministry of Jesus in Galilee (1:14–8:26)\n * Early ministry (1:14–3:6)\n * Jesus calls four disciples (1:14–20)\n * Jesus teaches and casts out a demon (1:21–28)\n * Jesus heals Simon’s mother-in-law and many others (1:29–34)\n * Jesus teaches and heals people throughout Galilee (1:35–39)\n * Jesus heals a leper (1:40–45)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in [1:2–3](../01/02.md), which is made up of quotations from [Malachi 3:1](../mal/03/01.md) and [Isaiah 40:3](../isa/40/03.md).\n\n## Special Concepts in this Chapter\n\n### Baptism\n\nThe word “baptism” refers to a ritual washing, usually with water. John’s baptism is similar to Christian baptism, but it does not mean exactly the same thing (see [Acts 18:24–26](../act/18/24.md)). Mark writes that John’s baptism is “of repentance” (see [1:4](../01/04.md)). Most likely, it symbolized the removal of the sins that people were repenting of and the beginning of a new way of living. However, even Jesus received this baptism despite the fact that he did not need to repent of any sins. In this case, the baptism may symbolize complete dedication to God. Consider how you might refer to this kind of ritual washing in your language.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nMany of the forms of “you” in this chapter appear in speeches that John the Baptist delivers to groups of people. Because of this, most forms of “you” in this chapter are plural. You should assume forms of “you” are plural unless a note specifies that the form is singular. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### The historic present\n\nMost of the forms of “you” in this chapter appear in dialogue between Jesus and other people. Because of this, most forms of “you” in this chapter are singular. You should assume forms of “you” are singular unless a note specifies that the form is plural. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n +1:intro c6ep 0 # Mark 1 General Notes\n\n## Structure and Formatting\n\n1. Introduction (1:1–13)\n * Opening (1:1–3)\n * The ministry of John the Baptist (1:4–8)\n * Jesus is baptized and tempted (1:9–13)\n2. The ministry of Jesus in Galilee (1:14–8:26)\n * Early ministry (1:14–3:6)\n * Jesus calls four disciples (1:14–20)\n * Jesus teaches and casts out a demon (1:21–28)\n * Jesus heals Simon’s mother-in-law and many others (1:29–34)\n * Jesus teaches and heals people throughout Galilee (1:35–39)\n * Jesus heals a leper (1:40–45)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in [1:2–3](../01/02.md), which is made up of quotations from [Malachi 3:1](../mal/03/01.md) and [Isaiah 40:3](../isa/40/03.md).\n\n## Special Concepts in this Chapter\n\n### Baptism\n\nThe word “baptism” refers to a ritual washing, usually with water. John’s baptism is similar to Christian baptism, but it does not mean exactly the same thing (see [Acts 18:24–26](../act/18/24.md)). Mark writes that John’s baptism is “of repentance” (see [1:4](../01/04.md)). Most likely, it symbolized the removal of the sins that people were repenting of and the beginning of a new way of living. However, even Jesus received this baptism despite the fact that he did not need to repent of any sins. In this case, the baptism may symbolize complete dedication to God. Consider how you might refer to this kind of ritual washing in your language.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nMany of the forms of “you” in this chapter appear in speeches that John the Baptist delivers to groups of people. Because of this, most forms of “you” in this chapter are plural. You should assume forms of “you” are plural unless a note specifies that the form is singular. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### The historic present\n\nTo call attention to a development in the story, Mark uses the present tense in past narration. In this chapter, the historic present occurs in verses 12, 21, 30, 37, 38, 40, 41, and 44. If it would not be natural to do that in your language, you could use the past tense in your translation. (See: [[rc://*/ta/man/translate/translate-tense]]) 1:1-4 ewhd rc://*/ta/man/translate/figs-explicit ἀρχὴ τοῦ εὐαγγελίου Ἰησοῦ Χριστοῦ, Υἱοῦ Θεοῦ & καθὼς γέγραπται ἐν τῷ Ἠσαΐᾳ τῷ προφήτῃ: ἰδοὺ, ἀποστέλλω τὸν ἄγγελόν μου πρὸ προσώπου σου, ὃς κατασκευάσει τὴν ὁδόν σου & φωνὴ βοῶντος ἐν τῇ ἐρήμῳ, ἑτοιμάσατε τὴν ὁδὸν Κυρίου, εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ & ἐγένετο Ἰωάννης 1 Here, the phrase **Just as it is written in Isaiah the prophet** and the quotation that follows could go with: (1) verse 1: **The beginning of the gospel of Jesus Christ, the Son of God**. In this case, Mark means that the**gospel** had its **beginning** just as Isaiah prophesied. Alternate translation: “The beginning of the gospel of Jesus Christ, the Son of God, happened just as it is written in Isaiah the prophet, “Behold, I am sending my messenger before your face, who will prepare your way; a voice crying out in the wilderness, ‘Make ready the way of the Lord; make his paths straight.’” And so John came” (2) verse 4: **John came**. In this case, Mark means that **John came** as Isaiah had prophesied. Alternate translation: “This is the beginning of the gospel of Jesus Christ, the Son of God. Just as it is written in Isaiah the prophet, “Behold, I am sending my messenger before your face, who will prepare your way; a voice crying out in the wilderness, ‘Make ready the way of the Lord; make his paths straight,’” John came” 1:1 ybv6 rc://*/ta/man/translate/figs-abstractnouns ἀρχὴ τοῦ εὐαγγελίου 1 If your language does not use an abstract noun for the idea of **beginning**, you could express the same idea in another way. Alternate translation: “Here begins the gospel” 1:1 kpq1 rc://*/ta/man/translate/figs-possession τοῦ εὐαγγελίου Ἰησοῦ Χριστοῦ 1 Here, Mark is using the possessive form to describe a **gospel** that is about **Jesus Christ**. If this is not clear in your language, you could express the idea in another way. Alternate translation: “of the gospel concerning Jesus Christ” @@ -201,7 +201,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 1:45 b9n2 rc://*/ta/man/translate/figs-explicit ὥστε μηκέτι αὐτὸν δύνασθαι φανερῶς εἰς πόλιν εἰσελθεῖν 1 Here Mark implies that Jesus **was able no longer to enter into a town openly** because people who had heard about him would crowd around him so much. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “so that, because so many people would crowd around him, he was able no longer to enter into a town openly” 1:45 tq0w rc://*/ta/man/translate/figs-go ἤρχοντο 1 In a context such as this, your language might say “going” instead of **coming**. Alternate translation: “they were going” 1:45 z363 rc://*/ta/man/translate/figs-hyperbole πάντοθεν 1 The phrase **from all sides** is an overstatement for emphasis. If it would be helpful in your language, you could use a different way to express the emphasis. Alternate translation: “from all over the region” or “from very many places” -2:intro zhb5 0 # Mark 2 General Notes\n\n## Structure and Formatting\n\n2. The ministry of Jesus in Galilee (1:14–8:26)\n * Early ministry (1:14–3:6)\n * Jesus heals a paralytic (2:1–12)\n * Jesus calls Levi and dines at his house (2:13–17)\n * Jesus brings something new (2:18–22)\n * Picking heads of grain on the Sabbath (2:22–28)\n\n## Special Concepts in this Chapter\n\n### “Sinners”\n\nWhen Mark uses the word “sinners,” he is describing a group of people whom many Jewish religious groups would have considered to be living in ways that were improper for those who were part of God’s people. Some of these people may have committed significant sins, while others may have disagreed with many of the Jewish religious groups about how Jews could properly behave. If possible, use a word or phrase that identifies people who are not living as many religious groups think that people should live. (See: [[rc://*/tw/dict/bible/kt/sin]])\n\n### Fasting and feasting\n\nIn Jesus’ culture, people would “fast,” or abstain from eating for a period of time, in order to honor God or to repent of their sins. They would “feast,” or eat a lot of food, when they were celebrating some important event, such as a wedding. Consider how you will refer to these behaviors in [2:15–22](../02/15.md), in which Jesus feasts and teaches about why he and his disciples do not fast. (See: [[rc://*/tw/dict/bible/other/fast]])\n\n### The Sabbath\n\nIn the law that God gave to Moses, God commanded the Israelites to rest on the seventh day, which was called the Sabbath. The Jewish religious leaders disagreed with each other about what kinds of things a person could do on the Sabbath and still rest as God had commanded. In [2:22–28](../02/22.md), the Pharisees and Jesus engage in these kinds of debates about the Sabbath. Jesus disagrees with how the Pharisees understand the Sabbath, and he argues for a different view. If your readers may not understand what the Sabbath is and why Jesus and the Pharisees are debating about it, you may need to include some information in a footnote. (See: [[rc://*/tw/dict/bible/kt/sabbath]])\n\n## Important Figures of Speech in this Chapter\n\n### The short parables in [2:19–22](../02/19.md)\n\nIn these verses, Jesus gives three short parables that emphasize how certain things do not go well together. Fasting does not happen during a wedding celebration. An unshrunk piece of cloth does not make a good patch for an old garment. Old wineskins do not make good containers for fresh wine that still needs to ferment. Jesus tells these parables to illustrate how his ministry and preaching do not match well with how people had previously done things. In other words, Jesus wants people to expect what he does to be new, and this may require thinking and doing many new things. You should preserve these parables, since they are not direct metaphors. If necessary, you could introduce them in such a way that your readers recognize that they are parables or illustrations. See the notes on each verse for possible translation options. (See: [[rc://*/ta/man/translate/figs-parables]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nMany of the forms of “you” in this chapter appear in dialogues between Jesus and other individuals. Because of this, most forms of “you” in this chapter are singular. You should assume forms of “you” are singular unless a note specifies that the form is plural. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### The historic present\n\nTo call attention to a development in the story, Mark uses the present tense in past narration. In this chapter, the historic present occurs in verses 1, 3, 4, 5, 8, 10, 12, 14, 17, 18, 25. If it would not be natural to do that in your language, you could use the past tense in your translation. (See: [[rc://*/ta/man/translate/figs-pastforfuture]]) +2:intro zhb5 0 # Mark 2 General Notes\n\n## Structure and Formatting\n\n2. The ministry of Jesus in Galilee (1:14–8:26)\n * Early ministry (1:14–3:6)\n * Jesus heals a paralytic (2:1–12)\n * Jesus calls Levi and dines at his house (2:13–17)\n * Jesus brings something new (2:18–22)\n * Picking heads of grain on the Sabbath (2:22–28)\n\n## Special Concepts in this Chapter\n\n### “Sinners”\n\nWhen Mark uses the word “sinners,” he is describing a group of people whom many Jewish religious groups would have considered to be living in ways that were improper for those who were part of God’s people. Some of these people may have committed significant sins, while others may have disagreed with many of the Jewish religious groups about how Jews could properly behave. If possible, use a word or phrase that identifies people who are not living as many religious groups think that people should live. (See: [[rc://*/tw/dict/bible/kt/sin]])\n\n### Fasting and feasting\n\nIn Jesus’ culture, people would “fast,” or abstain from eating for a period of time, in order to honor God or to repent of their sins. They would “feast,” or eat a lot of food, when they were celebrating some important event, such as a wedding. Consider how you will refer to these behaviors in [2:15–22](../02/15.md), in which Jesus feasts and teaches about why he and his disciples do not fast. (See: [[rc://*/tw/dict/bible/other/fast]])\n\n### The Sabbath\n\nIn the law that God gave to Moses, God commanded the Israelites to rest on the seventh day, which was called the Sabbath. The Jewish religious leaders disagreed with each other about what kinds of things a person could do on the Sabbath and still rest as God had commanded. In [2:22–28](../02/22.md), the Pharisees and Jesus engage in these kinds of debates about the Sabbath. Jesus disagrees with how the Pharisees understand the Sabbath, and he argues for a different view. If your readers may not understand what the Sabbath is and why Jesus and the Pharisees are debating about it, you may need to include some information in a footnote. (See: [[rc://*/tw/dict/bible/kt/sabbath]])\n\n## Important Figures of Speech in this Chapter\n\n### The short parables in [2:19–22](../02/19.md)\n\nIn these verses, Jesus gives three short parables that emphasize how certain things do not go well together. Fasting does not happen during a wedding celebration. An unshrunk piece of cloth does not make a good patch for an old garment. Old wineskins do not make good containers for fresh wine that still needs to ferment. Jesus tells these parables to illustrate how his ministry and preaching do not match well with how people had previously done things. In other words, Jesus wants people to expect what he does to be new, and this may require thinking and doing many new things. You should preserve these parables, since they are not direct metaphors. If necessary, you could introduce them in such a way that your readers recognize that they are parables or illustrations. See the notes on each verse for possible translation options. (See: [[rc://*/ta/man/translate/figs-parables]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nMany of the forms of “you” in this chapter appear in dialogues between Jesus and other individuals. Because of this, most forms of “you” in this chapter are singular. You should assume forms of “you” are singular unless a note specifies that the form is plural. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### The historic present\n\nTo call attention to a development in the story, Mark uses the present tense in past narration. In this chapter, the historic present occurs in verses 1, 3, 4, 5, 8, 10, 12, 14, 17, 18, 25. If it would not be natural to do that in your language, you could use the past tense in your translation. (See: [[rc://*/ta/man/translate/translate-tense]]) 2:1 j6pa rc://*/ta/man/translate/figs-idiom δι’ ἡμερῶν 1 Here, the phrase **after {some} days** indicates that the events Mark is about to narrate occurred a few, but not very many, days after the event he just narrated, the healing of the leper. If it would be helpful in your language, you could use a comparable word or phrase that indicates that a few **days** passed between the previous event and this event. Alternate translation: “a few days later” 2:1 ir5j rc://*/ta/man/translate/figs-activepassive ἠκούσθη 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was people who were in **Capernaum**. Alternate translation: “the people there heard” 2:1 jmtf rc://*/ta/man/translate/translate-tense ἐστίν 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “he was” @@ -332,7 +332,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 2:28 wgwu rc://*/ta/man/translate/grammar-connect-logic-result ὥστε 1 Here, the word **Therefore** introduces a conclusion or inference that Jesus draws from what he just said. If it would be helpful in your language, you could use a different word or phrase that introduces a conclusion or inference. Alternate translation: “Because of that” or “In the end, then” 2:28 kq1c rc://*/ta/man/translate/figs-123person ἐστιν ὁ Υἱὸς τοῦ Ἀνθρώπου 1 Here Jesus speaks about himself in the third person. If it would be helpful in your language, you could use the first person. Alternate translation: “I, who am the Son of Man, am” 2:28 twr4 rc://*/ta/man/translate/figs-possession Κύριός & καὶ τοῦ Σαββάτου 1 Here, Jesus is using the possessive form to describe a **Lord** who rules over **the Sabbath**. If this is not clear in your language, you could express the idea in another way. Alternate translation: “has authority over even the Sabbath” or “rules over even the Sabbath” -3:intro x969 0 # Mark 3 General Notes\n\n## Structure and Formatting\n\n2. The ministry of Jesus in Galilee (1:14–8:26)\n * Early ministry (1:14–3:6)\n * Healing a man on the Sabbath\n * Becoming more popular among the people (3:7–5:43)\n * Jesus ministers to many people (3:7–12)\n * Jesus appoints the twelve apostles (3:13–19)\n * Jesus and his family, part one (3:20–21)\n * Jesus and the scribes debate whether he has a demon (3:22–30)\n * Jesus and his family, part two (3:31–35)\n\n## Special Concepts in this Chapter\n\n### Sabbath\n\nIn this chapter, just as in chapter 2, the Pharisees and Jesus are in conflict about the Sabbath. For more information about the Sabbath, see the General Notes to chapter 2.\n\n### Blaspheming against the Spirit\n\nIn [3:29](../03/29.md), Jesus speaks about blaspheming against the Spirit. He indicates that God will forgive all kinds of sins, but he will not forgive people who blaspheme against the Holy Spirit. Jesus says these things because the Pharisees said that he cast out demons by the power of Beelzebul. Jesus implies that he actually cast out demons by the power of the Holy Spirit. So, since the Pharisees have called the Holy Spirit Beelzebul, they have blasphemed or spoken against the Spirit. Christians debate what counts as this kind of blasphemy and why God will not forgive people for it. In your translation, you should not be more specific than Jesus is. (See: [[rc://*/tw/dict/bible/kt/blasphemy]] and [[rc://*/tw/dict/bible/kt/holyspirit]])\n\n## Important Figures of Speech in this Chapter\n\n### The parable about the strong man\n\nIn [3:27](../03/27.md), Jesus describes how thieves must subdue and tie up a strong man before they can steal things from his house. Jesus does not directly state how to apply this proverb. However, most Christians think that Satan is like the strong man, and the demons that Jesus casts out are like the strong man’s things. In this case, Jesus is like the thieves who tie up the strong man. Jesus is saying that, since he can cast out demons, it proves that he has subdued and conquered Satan, just as thieves can only steal things after they have subdued the strong man. You should not include this extra information in your translation, but if it would be helpful for your readers, you could include it in a footnote. (See: [[rc://*/ta/man/translate/figs-parables]])\n\n### Jesus’ mother and brothers\n\nIn [3:31–35](../03/31.md), Jesus’ mother and brothers arrive and want to talk with Jesus. In response, Jesus says that his disciples, those who do God’s will, are his mother and brother and sister. In other words, Jesus calls his disciples, who are those who do God’s will, his family members. He means that they are as close and important to him as his own family. This is an important metaphor that appears throughout the Bible, so preserve the metaphor or express the idea in simile form. See the notes on these verses for translation options. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### The 12 disciples\n\nThe following are the lists of the 12 disciples in Matthew, Mark, and Luke:\n\nIn [Matthew 10:2–4](../mat/10/02.md):\n\nSimon (Peter), Andrew, James son of Zebedee, John son of Zebedee, Philip, Bartholomew, Thomas, Matthew, James son of Alphaeus, Thaddaeus, Simon the Zealot and Judas Iscariot.\n\nIn [Mark 3:16–19](../mrk/03/16.md):\n\nSimon (Peter), James son of Zebedee, John son of Zebedee, Andrew, Philip, Bartholomew, Matthew, Thomas, James son of Alphaeus, Thaddaeus, Simon the Zealot, and Judas Iscariot.\n\nIn [Luke 6:14](../luk/06/14.md):\n\nSimon (Peter), Andrew, James, John, Philip, Bartholomew, Matthew, Thomas, James son of Alphaeus, Simon the Zealot, Judas son of James, and Judas Iscariot.\n\nThese lists do not always follow the same order or use the same names for the disciples. In that culture, people often had two or three names. For example, it is likely that that Thaddaeus was also named Judas or Jude. So, do not harmonize these lists by using the same sequence or names in each case. You should translate Mark’s list as Mark presents it.\n\n### Singular and plural forms of “you”\n\nMany of the forms of “you” in this chapter appear in dialogues between Jesus and other individuals. Because of this, most forms of “you” in this chapter are singular. You should assume forms of “you” are singular unless a note specifies that the form is plural. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### The historic present\n\nTo call attention to a development in the story, Mark uses the present tense in past narration. In this chapter, the historic present occurs in verses 3, 4, 5, 13, 20, 31, 32, 33, and 34. If it would not be natural to do that in your language, you could use the past tense in your translation. (See: [[rc://*/ta/man/translate/figs-pastforfuture]]) +3:intro x969 0 # Mark 3 General Notes\n\n## Structure and Formatting\n\n2. The ministry of Jesus in Galilee (1:14–8:26)\n * Early ministry (1:14–3:6)\n * Healing a man on the Sabbath\n * Becoming more popular among the people (3:7–5:43)\n * Jesus ministers to many people (3:7–12)\n * Jesus appoints the twelve apostles (3:13–19)\n * Jesus and his family, part one (3:20–21)\n * Jesus and the scribes debate whether he has a demon (3:22–30)\n * Jesus and his family, part two (3:31–35)\n\n## Special Concepts in this Chapter\n\n### Sabbath\n\nIn this chapter, just as in chapter 2, the Pharisees and Jesus are in conflict about the Sabbath. For more information about the Sabbath, see the General Notes to chapter 2.\n\n### Blaspheming against the Spirit\n\nIn [3:29](../03/29.md), Jesus speaks about blaspheming against the Spirit. He indicates that God will forgive all kinds of sins, but he will not forgive people who blaspheme against the Holy Spirit. Jesus says these things because the Pharisees said that he cast out demons by the power of Beelzebul. Jesus implies that he actually cast out demons by the power of the Holy Spirit. So, since the Pharisees have called the Holy Spirit Beelzebul, they have blasphemed or spoken against the Spirit. Christians debate what counts as this kind of blasphemy and why God will not forgive people for it. In your translation, you should not be more specific than Jesus is. (See: [[rc://*/tw/dict/bible/kt/blasphemy]] and [[rc://*/tw/dict/bible/kt/holyspirit]])\n\n## Important Figures of Speech in this Chapter\n\n### The parable about the strong man\n\nIn [3:27](../03/27.md), Jesus describes how thieves must subdue and tie up a strong man before they can steal things from his house. Jesus does not directly state how to apply this proverb. However, most Christians think that Satan is like the strong man, and the demons that Jesus casts out are like the strong man’s things. In this case, Jesus is like the thieves who tie up the strong man. Jesus is saying that, since he can cast out demons, it proves that he has subdued and conquered Satan, just as thieves can only steal things after they have subdued the strong man. You should not include this extra information in your translation, but if it would be helpful for your readers, you could include it in a footnote. (See: [[rc://*/ta/man/translate/figs-parables]])\n\n### Jesus’ mother and brothers\n\nIn [3:31–35](../03/31.md), Jesus’ mother and brothers arrive and want to talk with Jesus. In response, Jesus says that his disciples, those who do God’s will, are his mother and brother and sister. In other words, Jesus calls his disciples, who are those who do God’s will, his family members. He means that they are as close and important to him as his own family. This is an important metaphor that appears throughout the Bible, so preserve the metaphor or express the idea in simile form. See the notes on these verses for translation options. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### The 12 disciples\n\nThe following are the lists of the 12 disciples in Matthew, Mark, and Luke:\n\nIn [Matthew 10:2–4](../mat/10/02.md):\n\nSimon (Peter), Andrew, James son of Zebedee, John son of Zebedee, Philip, Bartholomew, Thomas, Matthew, James son of Alphaeus, Thaddaeus, Simon the Zealot and Judas Iscariot.\n\nIn [Mark 3:16–19](../mrk/03/16.md):\n\nSimon (Peter), James son of Zebedee, John son of Zebedee, Andrew, Philip, Bartholomew, Matthew, Thomas, James son of Alphaeus, Thaddaeus, Simon the Zealot, and Judas Iscariot.\n\nIn [Luke 6:14](../luk/06/14.md):\n\nSimon (Peter), Andrew, James, John, Philip, Bartholomew, Matthew, Thomas, James son of Alphaeus, Simon the Zealot, Judas son of James, and Judas Iscariot.\n\nThese lists do not always follow the same order or use the same names for the disciples. In that culture, people often had two or three names. For example, it is likely that that Thaddaeus was also named Judas or Jude. So, do not harmonize these lists by using the same sequence or names in each case. You should translate Mark’s list as Mark presents it.\n\n### Singular and plural forms of “you”\n\nMany of the forms of “you” in this chapter appear in dialogues between Jesus and other individuals. Because of this, most forms of “you” in this chapter are singular. You should assume forms of “you” are singular unless a note specifies that the form is plural. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### The historic present\n\nTo call attention to a development in the story, Mark uses the present tense in past narration. In this chapter, the historic present occurs in verses 3, 4, 5, 13, 20, 31, 32, 33, and 34. If it would not be natural to do that in your language, you could use the past tense in your translation. (See: [[rc://*/ta/man/translate/translate-tense]]) 3:1 bm6z rc://*/ta/man/translate/writing-newevent καὶ 1 Here, the word **And** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **And** untranslated. Alternate translation: “After that,” 3:1 mjfa rc://*/ta/man/translate/figs-explicit πάλιν εἰς συναγωγήν 1 Here Mark implies that this is a **synagogue** that Jesus has already visited, most likely the one in Capernaum (see [1:21](../01/21.md)). If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “again into the synagogue in Capernaum” 3:1 rn8y rc://*/ta/man/translate/writing-participants ἦν ἐκεῖ ἄνθρωπος, ἐξηραμμένην ἔχων τὴν χεῖρα 1 Here Mark introduces a **man** with **a withered hand** as a new participant in the story. If your language has its own way of introducing new participants, you could use it here in your translation. Alternate translation: “a certain man was in the synagogue, and he had a withered hand” @@ -480,7 +480,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 3:35 wmif rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 Here, the word **For** introduces an explanation concerning why Jesus can call the people who are sitting around him his mother and brothers. If it would be helpful in your language, you could use a word or phrase that introduces an explanation, or you could leave **For** untranslated. Alternate translation: “Indeed,” or “I say that because” 3:35 dr45 rc://*/ta/man/translate/figs-abstractnouns τὸ θέλημα τοῦ Θεοῦ 1 If your language does not use an abstract noun for the idea of **will**, you could express the same idea in another way. Alternate translation: “what God desires” 3:35 yr9i rc://*/ta/man/translate/figs-metaphor οὗτος ἀδελφός μου καὶ ἀδελφὴ καὶ μήτηρ ἐστίν 1 Here Jesus speaks of everyone who does God’s will as if they were his **brother and sister and mother**. He means that he considers them to be part of his family. Express the idea as you did in the previous verse ([3:34](../03/34.md)). Alternate translation: “I call this one my brother and sister and mother” or “this is a person whom I love as if he or she were my brother and sister and mother”\n -4:intro f5ua 0 # Mark 4 General Notes\n\n## Structure and Formatting\n\nMark 4:3–10 forms one parable. The parable is explained in 4:14–23.\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in 4:12, words from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### Parables\n\nThe parables were short stories that Jesus told so that people would easily understand the lesson he was trying to teach them. He also told the stories so that those who did not want to believe in him would not understand the truth.\n\n## Important Figures of Speech in this Chapter\n\n### The historic present\n\nTo call attention to a development in the story, Mark uses the present tense in past narration. In this chapter, the historic present occurs in verses 1, 13, 35, 36, 37 and 38. If it would not be natural to do that in your language, you could use the past tense in your translation. (See: [[rc://*/ta/man/translate/figs-pastforfuture]]) +4:intro f5ua 0 # Mark 4 General Notes\n\n## Structure and Formatting\n\n2. The ministry of Jesus in Galilee (1:14–8:26)\n * Becoming more popular among the people (3:7–5:43)\n * The parable of the sower (4:1–9)\n * Jesus explains the parable of the sower (4:10–20)\n * Jesus teaches about secrets and knowledge (4:21–25)\n * The parable of the seeds growing by themselves (4:26–29)\n * The parable of the mustard seed (4:30–32)\n * Summary statement (4:33–34)\n * Jesus calms a storm (4:35–41)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in [4:12](../04/12.md), which is a quotation from [Isaiah 6:9–10](../isa/06/09.md).\n\n## Special Concepts in this Chapter\n\n### Farming\n\nJesus refers to several different farming practices in this chapter. In his culture, farmers often threw seeds over their fields, a process called sowing. After throwing the seeds, they would use a tool called a plow to cover the seeds with dirt. Then, they would water and take care of the seeds until they sprouted and grew. Finally, when the plants produced grain or other kinds of crops, they would cut down the plants, separate the edible parts from the inedible parts, and store the edible parts in a safe place. See the notes on the verses in which Jesus discusses farming practices for specific information and translation options.\n\n## Important Figures of Speech in this Chapter\n\n### Parables\n\nThroughout this chapter, Jesus uses several parables to teach the crowds and his disciples. Each parable is a short story that includes a specific lesson. Jesus uses parables to teach so that people who already know his message will learn more but people who do not know his message will not learn anything (see [4:11–12](../04/11.md)). Jesus explains one of the parables, but he does not explain any of the others. Possible explanations for each parable are included below, but only for help in translation. Your translation should not directly explain the meaning of any parable more than Jesus does. (See: [[rc://*/ta/man/translate/figs-parables]])\n\n* The parable of the sower—In [4:3–9](../04/03.md), Jesus tells a story about a man who sows seed and about what happens to the seed. Jesus explains this parable in [4:14–20](../04/14.md). Even with this explanation, Christians debate who the sower is, what the seed represents, and what the different areas in the field represent. The sower could be Jesus himself, God, or anyone who preaches the gospel. The seed could be the gospel or the person who hears the gospel. The different areas in the field could be regions or areas where people hear the gospel, different kinds of people, or different ways of responding to the gospel. Most likely, the seed and the area in the field together describe what happens when people respond to the gospel in these four ways.\n\n* The parable of the seeds growing by themselves—In [4:26–29](../04/26.md), Jesus tells a story about a farmer who sows seed. The seed sprouts, grows, and produces a crop all by itself, and the farmer does not know how it happens. However, when the crop is ready, he harvests it. Most likely, Jesus is describing how God’s kingdom grows and expands, even without help from people. By the time God judges everyone, which is like a harvest, the kingdom will be very large and productive, even though people do not always know how that happens.\n\n* The parable of the mustard seed—In [4:30–32](../04/30.md), Jesus tells a story about how a very small seed (a mustard seed) grows into a very large plant. Most likely, he is describing how his group of followers was very small but will eventually become very large. Jesus mentions that birds nest in the shadow of this large plant. Some people think that Jesus is referring to passages like [Ezekiel 17:23](../ezk/17/23.md), which could suggest that the birds represent Gentiles who become part of God’s kingdom. Others think that the detail about the birds simply illustrates how large the plant is. If possible, your translation should allow for all of these interpretations.\n\n### Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nMost of the forms of “you” in this chapter appear in teaching that Jesus gives to his disciples and to the crowds. Because of this, most forms of “you” in this chapter are plural. You should assume forms of “you” are plural unless a note specifies that the form is singular. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### The historic present\n\nTo call attention to a development in the story, Mark uses the present tense in past narration. In this chapter, the historic present occurs in verses 1, 13, 35, 36, 37 and 38. If it would not be natural to do that in your language, you could use the past tense in your translation. (See: [[rc://*/ta/man/translate/translate-tense]]) 4:1 q0xe rc://*/ta/man/translate/writing-newevent καὶ 1 Here, the word **And** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **And** untranslated. Alternate translation: “After that,” or “One day,” 4:1 cqq0 rc://*/ta/man/translate/figs-hyperbole ὄχλος πλεῖστος 1 Mark says **the largest crowd** here as an overstatement for emphasis. If it would be helpful in your language, you could use a different way to express the emphasis. Alternate translation: “a huge crowd” or “an enormous crowd” 4:1 ufxn rc://*/ta/man/translate/figs-activepassive συνάγεται πρὸς αὐτὸν 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “gathered to him” or “came to listen to him” @@ -541,54 +541,143 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 4:12 g14p rc://*/ta/man/translate/figs-activepassive ἀφεθῇ αὐτοῖς 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was God. Alternate translation: “they might receive forgiveness” or “God might give them forgiveness” 4:13 qtuo rc://*/ta/man/translate/translate-tense λέγει 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “he said” 4:13 fs1v rc://*/ta/man/translate/figs-rquestion οὐκ οἴδατε τὴν παραβολὴν ταύτην, καὶ πῶς πάσας τὰς παραβολὰς γνώσεσθε? 1 Jesus is using the question form to rebuke and teach his disciples. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “You do not understand this parable. Because of that, you will not understand all the parables.” or “If you do not understand this parable, you cannot understand all the parables!” -4:14 m72p rc://*/ta/man/translate/figs-metaphor ὁ σπείρων τὸν λόγον σπείρει 1 If it would be helpful in your language, you could use an equivalent metaphor from your culture. Alternatively, you could express Mark’s meaning plainly. Alternative translation, “The one sowing the seed represents a person who proclaims God’s message to others” -4:14 rp6h rc://*/ta/man/translate/figs-explicit τὸν λόγον σπείρει 1 Here, **the word** means the message which Jesus was proclaiming. If it would be helpful in your language, you could say that explicitly. Alternate translation: “sows the message which Jesus was proclaiming” or “sows the gospel message” -4:14 xdaj rc://*/ta/man/translate/figs-metaphor ὁ σπείρων τὸν λόγον σπείρει 1 Here, sowing **the word** means teaching Jesus’ words to others. If it would be helpful in your language, you could use an equivalent metaphor from your culture. Alternatively, you could express Mark’s meaning plainly. Alternate translation: “The sower teaches people God’s message” -4:15 p68u rc://*/ta/man/translate/figs-metaphor οὗτοι δέ εἰσιν οἱ παρὰ τὴν ὁδὸν 1 If it would be helpful in your language, you could express the meaning plainly. Alternative translation: “Some people represent the instance when the seeds fell along the path” -4:15 gcuh rc://*/ta/man/translate/figs-genericnoun οὗτοι 1 The word **these** is a generic noun for people. If it would be helpful in your language, use a more natural phrase. Alternate translation: “certain people” -4:16 ty3q rc://*/ta/man/translate/figs-metaphor καὶ οὗτοί εἰσιν ὁμοίως οἱ ἐπὶ τὰ πετρώδη σπειρόμενοι 1 If it would be helpful in your language, you could express the meaning plainly. Alternative translation, “And in a similar way, some people represent the seeds which the farmer sowed upon the rocky soil” -4:16 d7ep rc://*/ta/man/translate/figs-genericnoun οὗτοί 1 See the note on **these** in the previous verse. -4:16 gdq7 rc://*/ta/man/translate/figs-activepassive οἱ ἐπὶ τὰ πετρώδη σπειρόμενοι 1 If it would be more natural in your language, you could say this with an active form or in another way that is natural in your language. Alternate translation: “the ones which the sower sowed on the rocky soil” -4:17 p5fr rc://*/ta/man/translate/figs-metaphor οὐκ ἔχουσιν ῥίζαν ἐν ἑαυτοῖς 1 This is a comparison to young plants that have very shallow roots. This metaphor means that the people were first excited when they received the word, but they were not strongly devoted to it. If your readers would not understand what **they have no root in themselves** means, you could use an equivalent metaphor from your culture. Alternatively, you could express Mark’s meaning plainly. Alternate translation: “they did not allow the word to transform their lives” -4:17 s5mh rc://*/ta/man/translate/figs-hyperbole οὐκ & ῥίζαν 1 They have **no root** in themselves is an exaggeration to emphasize how small the roots were. If it would be helpful in your language, you could use an equivalent expression from your language. -4:17 t21w rc://*/ta/man/translate/figs-idiom σκανδαλίζονται 1 The phrase **they are caused to stumble** is an idiom which means to stop believing. If it would be helpful in your language, you could use an equivalent idiom or use plain language. Alternate translation: “they no longer believe in God’s message” -4:18 uu9b rc://*/ta/man/translate/figs-metaphor ἄλλοι εἰσὶν οἱ εἰς τὰς ἀκάνθας σπειρόμενοι 1 If it would be helpful in your language, you could express the meaning plainly. Alternative translation: “some people represent the seeds which the farmer sowed among the thorny plants” -4:18 wlab rc://*/ta/man/translate/figs-genericnoun ἄλλοι 1 See note about **others** on [4:15](../04/15.md) -4:19 wa3k αἱ μέριμναι τοῦ αἰῶνος 1 Alternate translation: “the cares in this life” or “the concerns about this present life” -4:19 s7s7 rc://*/ta/man/translate/figs-metaphor εἰσπορευόμεναι, συνπνίγουσιν τὸν λόγον 1 Jesus uses the metaphor **choke** to depict what these peoples’ desires do to them. Similarly to how a thorny plant can choke a young plant, worldly desire choke faith. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “did not allow the faith to grow” -4:19 f4ip rc://*/ta/man/translate/figs-metaphor ἄκαρπος γίνεται 1 Here, **unfruitful** means that God’s word in this person will not produce the desired results. In the Bible, a person who produces good works is spoken of as “fruitful” and a person who does not produce good works is spoken of as “unfruitful.” If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “the person does not do good works, showing that they follow Jesus” -4:20 axh1 rc://*/ta/man/translate/figs-metaphor ἐκεῖνοί εἰσιν οἱ ἐπὶ τὴν γῆν τὴν καλὴν σπαρέντες 1 If it would be helpful in your language, you could express the meaning of this metaphor plainly. Alternative translation: “those people represent the seeds which the farmer sowed upon the good soil” -4:20 d3r7 rc://*/ta/man/translate/figs-ellipsis ἓν τριάκοντα, καὶ ἓν ἑξήκοντα, καὶ ἓν ἑκατόν 1 This refers to the grain that the plants produce. Alternate translation: “some produce 30 grains, some produce 60 grains, and some produce 100 grains” or “some produce 30 times the grain that was sown, some produce 60 times the grain that was sown, and some produce 100 times the grain that was sown” -4:20 tdwj rc://*/ta/man/translate/translate-numbers τριάκοντα & ἑξήκοντα & ἑκατόν 1 If it would be helpful in your language, you could state the numbers as text. Alternate translation: “thirty … sixty … a hundred” -4:21 zzw7 αὐτοῖς 1 Here, **to them** refers back to the Twelve and others around Jesus in verse [10](../mrk/04/10.md). Alternate translation: “to the Twelve and others with him” -4:21 nn7e rc://*/ta/man/translate/figs-rquestion μήτι ἔρχεται ὁ λύχνος ἵνα ὑπὸ τὸν μόδιον τεθῇ, ἢ ὑπὸ τὴν κλίνην? 1 Jesus is using a rhetorical question here to emphasize the truth of what he is saying. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “You certainly do not bring a light inside the house to put it under a basket or under a bed!” -4:21 dkq7 rc://*/ta/man/translate/figs-doublet ἵνα ὑπὸ τὸν μόδιον τεθῇ, ἢ ὑπὸ τὴν κλίνην 1 Mark mentions two household items here for the sake of emphasis. If your language does not use repetition in this way, you can combine these phrases, as modeled by the UST -4:22 y5kn rc://*/ta/man/translate/figs-litotes οὐ γάρ ἐστιν κρυπτὸν, ἐὰν μὴ ἵνα φανερωθῇ; οὐδὲ ἐγένετο ἀπόκρυφον, ἀλλ’ ἵνα ἔλθῃ εἰς φανερόν 1 If it would be helpful in your language, you could state this in positive form. Alternate translation: “For everything that is hidden will be made known, and everything that is secret will come out into the open” -4:22 kc6k rc://*/ta/man/translate/figs-parallelism οὐ & ἐστιν κρυπτὸν, ἐὰν μὴ ἵνα φανερωθῇ; οὐδὲ ἐγένετο ἀπόκρυφον, ἀλλ’ ἵνα ἔλθῃ εἰς φανερόν 1 These two phrases, **nothing is hidden** and **nothing secret has happened**, both have the same meaning. Jesus is emphasizing that everything that is secret will be made known. If saying the same thing twice might be confusing for your readers, you could combine the phrases into one. Alternate translation: “Absolutely everything that is hidden will be revealed!” -4:23 k1a8 εἴ τις ἔχει ὦτα ἀκούειν, ἀκουέτω 1 See how you translated this in [4:9](../04/09.md) -4:24 r2r1 ἔλεγεν αὐτοῖς 1 See how you translated this phrase in [4:21](../04/21.md) -4:24 zis1 rc://*/ta/man/translate/figs-metaphor ἐν ᾧ μέτρῳ μετρεῖτε μετρηθήσεται ὑμῖν 1 This is a metaphor in which Jesus speaks of “understanding” as if it were “measuring.” If it would be helpful in your language, you could use an equivalent metaphor from your culture. Alternately, you could express Mark’s meaning plainly. Alternate translation: “The one who thinks carefully about the things I have said, God will allow him to understand” -4:24 c4xp rc://*/ta/man/translate/figs-activepassive μετρηθήσεται ὑμῖν, καὶ προστεθήσεται ὑμῖν 1 If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Alternate translation: “God will measure that amount for you, and he will add even more to you” -4:25 i24l rc://*/ta/man/translate/figs-activepassive δοθήσεται αὐτῷ & ἀρθήσεται ἀπ’ αὐτο 1 If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Alternate translation: “to him God will give more … from him God will take away” -4:26 n1mq rc://*/ta/man/translate/figs-parables οὕτως ἐστὶν ἡ Βασιλεία τοῦ Θεοῦ 1 # Connecting Statement:\n\nHere, Jesus tells his listeners a parable to explain **the kingdom of God**. -4:26 r5n7 rc://*/ta/man/translate/figs-simile ἡ Βασιλεία τοῦ Θεοῦ: ὡς ἄνθρωπος βάλῃ τὸν σπόρον ἐπὶ τῆς γῆς 1 Jesus begins a parable that continues through verse 29. In this parable, he compares the **kingdom of God** to a man who **throws the seed** on the ground. If it would be helpful in your language, you could use an equivalent comparison or express the meaning of **throws the seed** plainly. Alternate translation: “the kingdom of God: just as a farmer plants seed by scattering it over his field” -4:26 htar rc://*/ta/man/translate/figs-genericnoun ὡς ἄνθρωπος βάλῃ τὸν σπόρον ἐπὶ τῆς γῆς 1 The word **man** is not speaking of any specific person but any people who scatter seed. If it would be helpful in your language, use a more natural phrase. Alternate translation: “As a farmer scatters seed upon the ground” -4:28 cew8 rc://*/ta/man/translate/grammar-connect-time-sequential πρῶτον χόρτον, εἶτα στάχυν, εἶτα πλήρης σῖτον ἐν τῷ στάχυϊ 1 These words show that this happened one after another. Make sure that this is clear to your audience in your translation. Alternate translation: “First the stalks appeared. After this the heads appeared. Finally, the mature grain in the heads appeared” -4:29 ah9d rc://*/ta/man/translate/figs-metonymy εὐθὺς ἀποστέλλει τὸ δρέπανον 1 Here, **the sickle** is a metonym that stands for the farmer or the people whom the farmer sends out to harvest the grain. If it would be helpful in your language, you could indicate that explicitly in your translation. Alternate translation: “he immediately goes into the field with a sickle to harvest the grain” or “he immediately sends people with sickles into the field to harvest the grain” -4:29 yd1d δρέπανον 1 A **sickle** is a handle with a curved blade or a sharp hook used to cut tall crops down to the ground to be harvested. If it would be helpful in your language, use a tool that is used to do this job in your culture. -4:29 hx6v rc://*/ta/man/translate/figs-idiom ὅτι παρέστηκεν ὁ θερισμός 1 Here, the phrase **the harvest has come** is an idiom for the grain being ripe for harvest. Alternate translation: “because it was time for the farmers to harvest the grain” -4:30 ivk2 rc://*/ta/man/translate/figs-rquestion πῶς ὁμοιώσωμεν τὴν Βασιλείαν τοῦ Θεοῦ, ἢ ἐν τίνι αὐτὴν παραβολῇ θῶμεν? 1 Jesus asked this question to cause his hearers to get the listeners attention, as he was about to speak another parable about **the kingdom of God**. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “With this parable I can explain what the kingdom of God is like.” -4:31 w4l5 rc://*/ta/man/translate/figs-activepassive ὅταν σπαρῇ 1 If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Alternate translation: “when someone sows it” or “when someone plants it” -4:32 x1xh rc://*/ta/man/translate/figs-personification καὶ ποιεῖ κλάδους μεγάλους 1 The mustard tree is described as causing its **branches** to grow **large**. If it would be helpful in your language, you could express this meaning plainly. Alternate translation: “with large branches” -4:33 y7i2 rc://*/ta/man/translate/writing-endofstory καὶ τοιαύταις παραβολαῖς πολλαῖς, ἐλάλει αὐτοῖς τὸν λόγον, καθὼς ἠδύναντο ἀκούειν 1 This verse marks the end of this section of Jesus’ parables. Use the natural form in your language for expressing the conclusion of a story. -4:34 oo4t rc://*/ta/man/translate/figs-litotes χωρὶς δὲ παραβολῆς οὐκ ἐλάλει αὐτοῖς 1 Mark uses a figure of speech that expresses a strong positive meaning by using a negative word together with a word that is the opposite of the intended meaning. If it would be helpful in your language, you can express the meaning positively. -4:34 gp99 rc://*/ta/man/translate/figs-hyperbole ἐπέλυεν πάντα 1 Here, **everything** does not actually mean everything, but rather, all of his parables which he had spoken. If it would be helpful in your language, you could state this clearly. Alternate translation: “he explained all his parables” -4:38 b4xb rc://*/ta/man/translate/figs-rquestion οὐ μέλει σοι ὅτι ἀπολλύμεθα? 1 The disciples asked this question to convey their fear. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “you need to pay attention to what is happening; we are all about to die!” -4:38 phc3 Διδάσκαλε 1 **Teacher** is a respectful title. If it would be helpful in your language, you could translate it with an equivalent term that your language and culture would use. -4:38 qtb3 rc://*/ta/man/translate/figs-exclusive ἀπολλύμεθα 1 The word **we** includes the disciples and Jesus. -4:39 yym6 rc://*/ta/man/translate/figs-doublet σιώπα, πεφίμωσο 1 These two phrases are similar and used to emphasize what Jesus wanted **the wind** and **the sea** to do. If your language does not use repetition in this way, you can combine these phrases. Alternate translation: “Be calm!” -4:40 w5n4 rc://*/ta/man/translate/figs-rquestion τί δειλοί ἐστε? οὔπω ἔχετε πίστιν? 1 Jesus asks these questions to make his disciples consider why they are **afraid** when he is with them. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “You should not be afraid. You need to have more faith!” -4:41 u8e1 rc://*/ta/man/translate/figs-rquestion τίς ἄρα οὗτός ἐστιν, ὅτι καὶ ὁ ἄνεμος καὶ ἡ θάλασσα ὑπακούει αὐτῷ? 1 The disciples ask this question in amazement at what Jesus did. This question can be written as a statement. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “This man is not like ordinary men; even the wind and the sea obey him!” +4:14 m72p rc://*/ta/man/translate/figs-metaphor ὁ σπείρων τὸν λόγον σπείρει 1 Here Jesus speaks about what **the word** as if it were what the **sower sows** in the parable. If it would be helpful in your language, you could express the idea in simile form. Alternative translation: “what the sower sows is like the word” +4:14 xdaj rc://*/ta/man/translate/figs-explicit τὸν λόγον σπείρει 1 See how you translated “sow” in [4:4](../04/04.md). Alternate translation: “throws the word like seeds over the ground” or “scatters the word like seeds over the field” +4:14 rp6h rc://*/ta/man/translate/figs-metonymy τὸν λόγον 1 Jesus is using the term **word** to mean the gospel, which people preach using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the gospel” +4:15 j8ir rc://*/ta/man/translate/grammar-connect-words-phrases δέ 1 Here, the word **Now** introduces the next thing that Jesus wants to say. If it would be helpful in your language, you could use a word or phrase that introduces the next topic, or you could leave **Now** untranslated. Alternate translation: “Next,” +4:15 p68u rc://*/ta/man/translate/figs-metaphor οὗτοι & εἰσιν οἱ παρὰ τὴν ὁδὸν 1 Here Jesus speaks about what happens to these people as if it were what happened in the parable when the seeds were sown **beside the road**. If it would be helpful in your language, you could express the idea in simile form. Alternative translation: “what happens to some people is like what happened to the seeds that were sown beside the road” +4:15 jzok rc://*/ta/man/translate/figs-activepassive σπείρεται ὁ λόγος & τὸν ἐσπαρμένον 1 If your language does not use this passive form, you could express the ideas in active form or in another way that is natural in your language. If you need to say who did the actions, you could use an indefinite subject. Alternate translation: “someone is sowing the word … that someone sowed” +4:15 xea4 rc://*/ta/man/translate/figs-metonymy ὁ λόγος & τὸν λόγον 1 Just as in [4:14](../04/14.md), Jesus is using the term **word** to mean the gospel, which people preach using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the gospel … the gospel” +4:15 gcuh rc://*/ta/man/translate/figs-metaphor εὐθὺς ἔρχεται ὁ Σατανᾶς, καὶ αἴρει τὸν λόγον τὸν ἐσπαρμένον εἰς αὐτούς 1 Here Jesus speaks about the gospel as if it were seeds that had been **sown in** people. He speaks of **Satan** as if he were a bird that swoops down and **takes away** the seeds. Since these figures of speech connect to the parable that Jesus told, if possible you should preserve them or express the ideas in simile form. Alternate translation: “Satan immediately comes like a bird and takes away the word, which had been sown like seeds in them” +4:16 jm75 rc://*/ta/man/translate/grammar-connect-words-phrases καὶ & ὁμοίως 1 Here, the phrase **And similarly** indicates that Jesus is about to describe what happens to other people and that what happens is similar to what happened to the people he described in the previous verse. If it would be helpful in your language, you could use a word or phrase that introduces a similar event or experience. Alternate translation: “Likewise” or “In a similar way” +4:16 ty3q rc://*/ta/man/translate/figs-simile οὗτοί εἰσιν & οἱ ἐπὶ τὰ πετρώδη σπειρόμενοι; οἳ 1 Here Jesus speaks about what happens to these people as if it were what happened in the parable when the seeds were **sown on the rocky ground**. If it would be helpful in your language, you could express the idea in simile form. Alternate translation: “what happened to the seeds having been sown on the rocky ground is like what happens to those who” +4:16 d7ep rc://*/ta/man/translate/figs-activepassive σπειρόμενοι 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was the farmer who was sowing seed. Alternate translation: “whom the farmer sowed” +4:16 l3oe rc://*/ta/man/translate/figs-explicit τὰ πετρώδη 1 Here, just as in [4:5](../04/05.md), Jesus refers to an area that has a thin layer of soil on top of a layer of rocks. Express the idea as you did in that verse. Alternate translation: “a thin layer of soil on top of rocks” or “a rocky area” +4:16 gdq7 rc://*/ta/man/translate/figs-metonymy τὸν λόγον 1 Just as in [4:14](../04/14.md), Jesus is using the term **word** to mean the gospel, which people preach using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the gospel” +4:16 fcfj rc://*/ta/man/translate/figs-abstractnouns μετὰ χαρᾶς 1 If your language does not use an abstract noun for the idea of **joy**, you could express the same idea in another way. Alternate translation: “joyfully” +4:17 s057 rc://*/ta/man/translate/grammar-connect-words-phrases καὶ 1 Here, the word **and** introduces what happens to these people in contrast with how they at first received the good news. If it would be helpful in your language, you could use a word or phrase that introduces this kind of contrast. Alternate translation: “but” +4:17 p5fr rc://*/ta/man/translate/figs-metaphor οὐκ ἔχουσιν ῥίζαν ἐν ἑαυτοῖς, ἀλλὰ πρόσκαιροί εἰσιν 1 Here Jesus speaks about these people as if they were the plants in the parable that had **no root** and were only **temporary** since they withered when the sun rose. Since this figure of speech connects to the parable that Jesus told, if possible you should preserve it or express the ideas in simile form. Alternate translation: “they are like plants with no roots that do not live for long”\n +4:17 s5mh rc://*/ta/man/translate/figs-hyperbole οὐκ & ῥίζαν 1 Here, just as in [4:6](../04/06.md), Jesus says **no root** as a generalization for emphasis. If it would be helpful in your language, you could use a different way to express the emphasis. Alternate translation: “almost no root” or “very small roots” +4:17 mwg2 rc://*/ta/man/translate/figs-abstractnouns γενομένης θλίψεως ἢ διωγμοῦ 1 If your language does not use an abstract nouns for the ideas of **tribulation** and **persecution**, you could express the same ideas in another way. Alternate translation: “when they are afflicted or persecuted” +4:17 hqvw rc://*/ta/man/translate/figs-metonymy τὸν λόγον 1 Just as in [4:14](../04/14.md), Jesus is using the term **word** to mean the gospel, which people preach using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the gospel” +4:17 cazb rc://*/ta/man/translate/figs-activepassive σκανδαλίζονται 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “they stumble”\n +4:17 t21w rc://*/ta/man/translate/figs-metaphor σκανδαλίζονται 1 Here, Jesus speaks of ceasing to believe the gospel as if it were stumbling. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “the stop believing” or “they cease to trust the good news”\n +4:18 uu9b rc://*/ta/man/translate/figs-metaphor ἄλλοι εἰσὶν οἱ εἰς τὰς ἀκάνθας σπειρόμενοι 1 Here Jesus speaks about what happens to these people as if it were what happened in the parable when the seeds were sown **into the thorns**. If it would be helpful in your language, you could express the idea in simile form. Alternative translation: “what happened to the seeds having been sown into the thorns is like what happens to others” +4:18 wlab rc://*/ta/man/translate/figs-activepassive σπειρόμενοι 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was the farmer who was sowing seed. Alternate translation: “whom the farmer sowed” +4:18 o3pb rc://*/ta/man/translate/figs-metonymy τὸν λόγον 1 Just as in [4:14](../04/14.md), Jesus is using the term **word** to mean the gospel, which people preach using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the gospel” +4:19 glok rc://*/ta/man/translate/grammar-connect-words-phrases καὶ 1 Here, the word **and** introduces what happens to these people in contrast with how they received the good news. If it would be helpful in your language, you could use a word or phrase that introduces this kind of contrast. Alternate translation: “but” +4:19 wa3k rc://*/ta/man/translate/figs-abstractnouns αἱ μέριμναι τοῦ αἰῶνος, καὶ ἡ ἀπάτη τοῦ πλούτου, καὶ αἱ περὶ τὰ λοιπὰ ἐπιθυμίαι 1 If your language does not use abstract nouns for the ideas of **worries**, **deceitfulness**, and **desires**, you could express the same ideas in another way. Alternate translation: “they worry about this age and are deceived by riches and desire other things. These things” +4:19 r7ez rc://*/ta/man/translate/figs-possession αἱ μέριμναι τοῦ αἰῶνος 1 Here, Jesus is using the possessive form to describe **worries** that are related to **this age**. In other words, the **worries** are about things and problems that exist in **this age** or world. If this is not clear in your language, you could express the idea in another way. Alternate translation: “the worries about things in this age” or “the worries about what happens in this age” +4:19 k04f rc://*/ta/man/translate/figs-possession ἡ ἀπάτη τοῦ πλούτου 1 Here, Jesus is using the possessive form to describe **riches** that are characterized by **deceitfulness**. If this is not clear in your language, you could express the idea in another way. Alternate translation: “deceitful riches” or “riches that deceive” +4:19 g1v0 rc://*/ta/man/translate/figs-personification εἰσπορευόμεναι 1 Here Jesus speaks as if **the worries of the age and the deceitfulness of riches and the desires concerning other things** were people who could be **entering in** a place. He means that these things begin to be part of these people’s lives. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “which these people start to experience” or “which characterize these people’s lives” +4:19 s7s7 rc://*/ta/man/translate/figs-metaphor συνπνίγουσιν τὸν λόγον καὶ ἄκαρπος γίνεται 1 Here Jesus continues to speak about what happens to these people as if it were what happened in the parable when the seeds were sown into the thorns. If it would be helpful in your language, you could express the idea in simile form. Alternate translation: “prevent the word from being effective, just as the thorns choked the seeds and made them unfruitful” +4:19 zg3c rc://*/ta/man/translate/figs-metonymy τὸν λόγον 1 Just as in [4:14](../04/14.md), Jesus is using the term **word** to mean the gospel, which people preach using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the gospel” +4:20 axh1 rc://*/ta/man/translate/figs-metaphor ἐκεῖνοί εἰσιν οἱ ἐπὶ τὴν γῆν τὴν καλὴν σπαρέντες; οἵτινες ἀκούουσιν τὸν λόγον καὶ παραδέχονται καὶ καρποφοροῦσιν, ἓν τριάκοντα, καὶ ἓν ἑξήκοντα, καὶ ἓν ἑκατόν 1 Here Jesus speaks about what happens to this person as if it were what happened in the parable when the seeds were sown **on the good soil** and produced crops of various sizes. If it would be helpful in your language, you could express the idea in simile form. Alternative translation: “what happened to the seeds sown on the good soil is like what happens to the one hearing the word and receiving it. That person will be like a seed that bears fruit—one, 30, and one, 60, and one, 100”\n +4:20 tdwj rc://*/ta/man/translate/figs-activepassive σπαρέντες 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was the farmer who was sowing seed. Alternate translation: “whom the farmer sowed” +4:20 cxfw rc://*/ta/man/translate/figs-metonymy τὸν λόγον 1 Just as in [4:14](../04/14.md), Jesus is using the term **word** to mean the gospel, which people preach using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the gospel” +4:20 xbq0 rc://*/ta/man/translate/grammar-collectivenouns καρποφοροῦσιν 1 Here, the word **fruit** is singular in form, but it refers to many fruits as a group. If it would be helpful in your language, you could say this plainly. Alternate translation: “bear fruits” +4:20 pwiw rc://*/ta/man/translate/figs-explicit ἓν τριάκοντα, καὶ ἓν ἑξήκοντα, καὶ ἓν ἑκατόν 1 Here Jesus means that each of the plants produced either 30, 60, or 100 new seeds. Jesus does not mean that there were only three plants. Scholars estimate that these numbers of seeds are very good in Jesus’ time period, although not impossible or unheard of. If it would be helpful in your language, you could make those ideas more explicit. See how you expressed the idea in [4:8](../04/08.md). Alternate translation: “some producing 30 seeds, and some producing 60 seeds, and some producing 100 seeds” +4:20 d3r7 rc://*/ta/man/translate/figs-ellipsis ἓν τριάκοντα, καὶ ἓν ἑξήκοντα, καὶ ἓν ἑκατόν 1 Jesus is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “one was bearing 30, and one was bearing 60, and one was bearing 100” +4:20 a9yb rc://*/ta/man/translate/figs-nominaladj ἓν τριάκοντα, καὶ ἓν ἑξήκοντα, καὶ ἓν ἑκατόν 1 Jesus is using the number **one** as a noun to mean one of the plants. Your language may use numbers in the same way. If not, you could translate these words with equivalent phrases. Alternate translation: “one plant, 30, and one plant, 60, and one plant, 100” +4:21 enzz rc://*/ta/man/translate/writing-pronouns αὐτοῖς 1 The pronoun **them** could refer to: (1) all the people who were nearby, including both the disciples and the crowds. Alternate translation: “to the disciples and the crowds” or “everyone who was with him” (2) just the disciples. Alternate translation: “to the disciples” +4:21 nn7e rc://*/ta/man/translate/figs-rquestion μήτι ἔρχεται ὁ λύχνος ἵνα ὑπὸ τὸν μόδιον τεθῇ, ἢ ὑπὸ τὴν κλίνην? οὐχ ἵνα ἐπὶ τὴν λυχνίαν τεθῇ? 1 Jesus is using the question form to teach his disciples. If you would not use the question form for this purpose in your language, you could translate these as statements or exclamations. Alternate translation: “The lamp does not come so that it might be put under a basket or under the bed but so that it might be put on the lampstand.” or “The lamp certainly does not come so that it might be put under a basket or under the bed! No, it comes so that it might be put on the lampstand!” +4:21 l79p rc://*/ta/man/translate/figs-genericnoun μήτι ἔρχεται ὁ λύχνος ἵνα ὑπὸ τὸν μόδιον τεθῇ, ἢ ὑπὸ τὴν κλίνην? οὐχ ἵνα ἐπὶ τὴν λυχνίαν τεθῇ 1 The words **The lamp**, **the basket**, **the bed**, and **the lampstand** represent lamps, baskets, beds, and lampstands in general, not one particular lamp, basket, bed, or lampstand. If it would be helpful in your language, you could express the idea in another way. Alternate translation: “Lamps do not come so that they might be put under baskets or under beds, do they? Is it not so that they might be put on lampstands” +4:21 zzw7 rc://*/ta/man/translate/figs-personification μήτι ἔρχεται ὁ λύχνος 1 Here Jesus speaks as if the **lamp** were a person who could **come**. He means that someone lights the lamp and brings it into a house. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “The lamp is not lit … is it” or “The lamp is not brought into a house … is it” +4:21 dkq7 rc://*/ta/man/translate/figs-activepassive τεθῇ & οὐχ ἵνα & τεθῇ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, you could use an indefinite subject. Alternate translation: “someone might put it … Is it not so that someone might put it” +4:21 u7lq rc://*/ta/man/translate/translate-unknown ὑπὸ τὸν μόδιον 1 A **basket** is a large circular container that stores food or other items. If someone put a lamp under this kind of container, it would completely hide the light from the lamp. If your readers would not be familiar with this type of container, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “in a box” or “under a container that hides its light” +4:21 y7f9 rc://*/ta/man/translate/translate-unknown ὑπὸ τὴν κλίνην 1 A **bed** is a piece of furniture that people would lie on when they were eating or sleeping. Most likely, this kind of **bed** had short legs that raised it off the floor. If someone put a lamp under this kind of furniture, it would hide the light from the lamp. If your readers would not be familiar with this type of container, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “under a couch” or “under furniture” +4:21 gc4s rc://*/ta/man/translate/figs-explicit ἐπὶ τὴν λυχνίαν 1 Here Jesus implies that the lamp can illuminate a large area when it is on a **lampstand**. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “on the lampstand to that it illuminates the whole room” or “on the lampstand where it lights up the area” +4:22 pjxi rc://*/ta/man/translate/grammar-connect-words-phrases γάρ 1 Here, the word **For** introduces an explanation of the illustration that Jesus gave in the previous verse. If it would be helpful in your language, you could use a word or phrase that introduces a reason or basis for a claim, or you could leave **For** untranslated. Alternate translation: “As you can see,” or “And so,” +4:22 ov23 rc://*/ta/man/translate/writing-proverbs οὐ & ἐστιν κρυπτὸν, ἐὰν μὴ ἵνα φανερωθῇ; οὐδὲ ἐγένετο ἀπόκρυφον, ἀλλ’ ἵνα ἔλθῃ εἰς φανερόν 1 Here, Jesus uses or invents a proverb in order to teach that things that are **hidden** or **secret** only in order that they might **be revealed** or **come into visibility**. Translate this proverb in a way that will be recognized as a proverb and be meaningful in your language and culture. Alternate translation: “things are not hidden except so that they might be revealed. Things have not become secret except so that they might come into visibility”\n +4:22 kc6k rc://*/ta/man/translate/figs-parallelism οὐ & ἐστιν κρυπτὸν, ἐὰν μὴ ἵνα φανερωθῇ; οὐδὲ ἐγένετο ἀπόκρυφον, ἀλλ’ ἵνα ἔλθῃ εἰς φανερόν 1 These these two clauses mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the clauses with a word other than and in order to show that the second phrase is repeating the first one, not saying something additional. Alternatively, you could combine the two clauses into one. Alternate translation: “it is not hidden except so that it might be revealed; yes, it has not become secret except so that it might come into visibility” or “it is not hidden except so that it will come into visibility” +4:22 y5kn rc://*/ta/man/translate/grammar-connect-exceptions οὐ & ἐστιν κρυπτὸν, ἐὰν μὴ ἵνα φανερωθῇ; οὐδὲ ἐγένετο ἀπόκρυφον, ἀλλ’ ἵνα ἔλθῃ εἰς φανερόν 1 If, in your language, it would appear that Jesus was making statements here and then contradicting them, you could reword this sentence to avoid using exception clauses. Alternate translation: “it is only hidden so that it might be revealed, and it has only become secret so that it might come into visibility” +4:22 hou4 rc://*/ta/man/translate/figs-activepassive οὐ & ἐστιν κρυπτὸν, ἐὰν μὴ ἵνα φανερωθῇ; οὐδὲ ἐγένετο ἀπόκρυφον, ἀλλ’ ἵνα ἔλθῃ εἰς φανερόν 1 If your language does not use this passive form, you could express the ideas in active form or in another way that is natural in your language. If you need to say who did the actions, you could: (1) use indefinite subjects. Alternate translation: “they do not hide it except so that they might reveal it, nor do they make it secret except so that they might bring it into visibility” (2) indicate that God did them. Alternate translation: “God has not hidden it except so that he might reveal it, nor has he made it secret except so that he might bring it into visibility” +4:22 x0dp rc://*/ta/man/translate/writing-pronouns οὐ & ἐστιν & οὐδὲ ἐγένετο 1 The pronoun **it** in both places refers generally to any thing. Jesus may more specifically have in mind the meaning of his preaching or the kingdom of God. However, since Jesus uses a general proverb form, if possible you also should use a general form that could refer to many things. Alternate translation: “nothing is … nothing has become” or “something is not … nor has something become” +4:22 h8pk rc://*/ta/man/translate/figs-abstractnouns ἔλθῃ εἰς φανερόν 1 If your language does not use an abstract noun for the idea of **visibility**, you could express the same idea in another way. Alternate translation: “it might become visible” +4:22 qzfx rc://*/ta/man/translate/figs-idiom ἔλθῃ εἰς φανερόν 1 Here, the phrase **it will come into visibility** means that something will be revealed or become known. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “it will be known” +4:23 k1a8 εἴ τις ἔχει ὦτα ἀκούειν, ἀκουέτω 1 See how you translated the similar sentence in [4:9](../04/09.md). +4:24 r2r1 rc://*/ta/man/translate/writing-pronouns αὐτοῖς 1 Here, just as in [4:21](../04/21.md), the pronoun **them** could refer to: (1) all the people who were nearby, including both the disciples and the crowds. Alternate translation: “to the disciples and the crowds” or “everyone who was with him” (2) just the disciples. Alternate translation: “to the disciples” +4:24 d1bs rc://*/ta/man/translate/figs-metaphor βλέπετε 1 Here Jesus speaks as if people who **Watch** things that they **hear**. He means that they need to pay attention to what they **hear**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Pay attention to” +4:24 en93 rc://*/ta/man/translate/writing-proverbs ἐν ᾧ μέτρῳ μετρεῖτε μετρηθήσεται ὑμῖν, καὶ προστεθήσεται ὑμῖν 1 Here, Jesus uses or invents a proverb. He could be using it to teach: (1) that people learn and understand only whatever they chose to listen carefully to. Alternate translation: “Whatever you pay attention to is what you will learn and know” or “How you listen shows what you will know and understand” (2) that people eventually experience for themselves how they have treated other people. Alternate translation: “what you give to others is what you will get and acquire in return” or “what you do to others will be done to you” +4:24 zis1 rc://*/ta/man/translate/figs-abstractnouns ἐν ᾧ μέτρῳ μετρεῖτε 1 If your language does not use an abstract noun for the idea of **measure**, you could express the same idea in another way. Alternate translation: “In the manner that you measure” +4:24 c4xp rc://*/ta/man/translate/figs-activepassive μετρηθήσεται ὑμῖν, καὶ προστεθήσεται ὑμῖν 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who does the action, it is clear from the context that it is God. Alternate translation: “God will measure it to you, and he will add it to you” +4:24 lqor rc://*/ta/man/translate/writing-pronouns μετρηθήσεται ὑμῖν, καὶ προστεθήσεται ὑμῖν 1 In both places, the word **it** refers to what **you measure**. Jesus is speaking in general about anything that people **measure**, so you should avoid making the phrase specific. Alternate translation: “the same thing will be measured to you, and it will be added to you” or “that very thing will be measured to you, and it will be added to you” +4:24 sbmk rc://*/ta/man/translate/figs-idiom προστεθήσεται ὑμῖν 1 Here Jesus uses the phrase **will be added to you** to indicate that God will give all what is **measured**. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “it will be given to you” +4:25 xmeh rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 Here, the word **For** introduces a further explanation of what Jesus said in the previous verse about paying careful attention to what one hears. If it would be helpful in your language, you could use a word or phrase that introduces this kind of explanation, or you could leave **For** untranslated. Alternate translation: “Here is what I mean:” or “To put it another way,” +4:25 nkth rc://*/ta/man/translate/writing-proverbs ὃς & ἔχει, δοθήσεται αὐτῷ; καὶ ὃς οὐκ ἔχει, καὶ ὃ ἔχει ἀρθήσεται ἀπ’ αὐτοῦ 1 Here, Jesus uses or invents a proverb in order to teach that people who have something usually gain more of it, while people who have very little usually lose everything. Translate this proverb in a way that will be recognized as a proverb and be meaningful in your language and culture. Alternate translation: “people who have things receive more, and people who do not have things lose what they used to have” +4:25 arv6 rc://*/ta/man/translate/figs-explicit ὃς & ἔχει, δοθήσεται αὐτῷ; καὶ ὃς οὐκ ἔχει, καὶ ὃ ἔχει ἀρθήσεται ἀπ’ αὐτοῦ 1 Here Jesus implies that what the person has or does not have is knowledge or understanding about the good news that Jesus proclaims. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “he who has understanding, it will be given to him, and he who does not have understanding, even what he has will be taken away from him” or “he who has knowledge about the gospel, more will be given to him, and he who does not have knowledge about the gospel, even what knowledge he has will be taken away from him” +4:25 i24l rc://*/ta/man/translate/figs-activepassive δοθήσεται & ἀρθήσεται 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who does the action, it is clear from the context that it is God. Alternate translation: “God will give … God will take away” +4:25 jfog rc://*/ta/man/translate/figs-gendernotations ὃς & αὐτῷ & ὃς οὐκ ἔχει & ἔχει & αὐτοῦ 1 Although the terms **he** and **him** are masculine in this verse, Jesus is using the words in a generic sense that includes both men and women. If it would be helpful in your language, you could use phrases that make this clear. Alternate translation: “the person who … to that person … the person who does not have … that person … him or her” +4:25 oceg rc://*/ta/man/translate/grammar-connect-words-phrases καὶ 1 Here, the word **and** introduces a person **who does not have** in contrast to the person **who has**. If it would be helpful in your language, you could use a word or phrase that introduces this kind of contrast. Alternate translation: “but” +4:25 emrz rc://*/ta/man/translate/figs-hyperbole ὃς οὐκ ἔχει 1 Jesus says **he who does not have** here as a generalization for emphasis. It is clear in the second half of the sentence that the person did have something. If it would be helpful in your language, you could use a different way to express the emphasis. Alternate translation: “he who has almost nothing” or “he who does not have much” +4:26 n1mq rc://*/ta/man/translate/figs-parables οὕτως ἐστὶν ἡ Βασιλεία τοῦ Θεοῦ: ὡς ἄνθρωπος βάλῃ τὸν σπόρον ἐπὶ τῆς γῆς 1 To teach his audience, Jesus offers a story or illustration. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “Listen to this story. Thus is the kingdom of God: As a man throws seed on the ground” +4:26 r5n7 rc://*/ta/man/translate/figs-simile οὕτως ἐστὶν ἡ Βασιλεία τοῦ Θεοῦ: ὡς ἄνθρωπος 1 Jesus is saying that the **kingdom of God** is like **a man** who throws seed on the ground. The following verses will give further information about this comparison. If it would be helpful in your language, you could use a different form that introduces this kind of comparison. Alternate translation: “The kingdom of God is like a man who” +4:26 htar rc://*/ta/man/translate/figs-gendernotations ἄνθρωπος 1 Here and in the following verses, Jesus tells a story about a specific **man**. It is not important for the story whether the person is a man or a woman. If you have a form that refers to any person without identifying a gender, you could use it here. Otherwise, you could identify the person as a man, as the UST does. Alternate translation: “a person” +4:26 in2l rc://*/ta/man/translate/figs-explicit βάλῃ τὸν σπόρον ἐπὶ τῆς γῆς 1 While there are many ways to sow or plant seeds, here Jesus is describing a practice in which a farmer pick sup handfuls of **seed** and **throws** them so that they are scattered all over the top of the soil. If it would be helpful in your language, you could explain what the **man** is doing. Alternate translation: “sows the seed on the earth” or “scatters the seeds over the field” +4:26 gd9b rc://*/ta/man/translate/grammar-collectivenouns τὸν σπόρον 1 Here, the word **seed** is singular in form, but it refers to many seeds as a group. If it would be helpful in your language, you could say this plainly. Alternate translation: “the seeds” +4:27 b0us rc://*/ta/man/translate/figs-idiom καθεύδῃ καὶ ἐγείρηται, νύκτα καὶ ἡμέραν 1 Here Jesus means that the farmer **sleeps** at **night** and **gets up** when it is **day**. This indicates that the farmer lives a normal life and does what he normally does over a period of many days. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “he sleeps at night and gets up in the morning each day” or “he lives a normal life over the next days” +4:27 dgym rc://*/ta/man/translate/grammar-collectivenouns ὁ σπόρος 1 See how you translated **the seed** in [4:26](../04/26.md). Alternate translation: “the seeds” +4:27 pul0 rc://*/ta/man/translate/figs-explicit ὡς 1 Here Jesus implies that the farmer does not understand the process by which **the seed sprouts and grows**. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “how the seed does that” or “the way in which that happens” +4:27 yqr9 rc://*/ta/man/translate/figs-rpronouns αὐτός 1 Jesus uses the word **himself** to emphasize how significant it was that the farmer **does not know**. Use a way that is natural in your language to indicate this significance. Alternate translation: “he indeed” +4:28 b4xl rc://*/ta/man/translate/figs-personification ἡ γῆ καρποφορεῖ 1 Here, Jesus speaks of **The soil** as if it were a person who could produce **a crop**. He means that the plants grow out of the **soil** and produce **a crop**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “The crop grows from the soil” or “Each plant sprouts out of the soil to produce a crop” +4:28 dcwq rc://*/ta/man/translate/figs-idiom αὐτομάτη 1 Here, the phrase **of its own accord** indicates that the **soil** produced the crop without help or assistance from anyone. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “by itself” or “without any help” +4:28 cew8 rc://*/ta/man/translate/translate-unknown χόρτον 1 Here, the word **blade** refers to a leaf of the grain plant. This is the first part of the plant that comes up through the soil. If it would be helpful in your language, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “a leaf” or “a sprout” +4:28 i7lq rc://*/ta/man/translate/translate-unknown στάχυν & τῷ στάχυϊ 1 The **head** is the topmost part of the grain plant. The **head** holds the **mature grain** or seeds of the plant, which are the parts that people eat. If it would be helpful in your language, you could state this more explicitly. Alternate translation: “the top of the grain plant … the top of the grain plant” or “the edible part of the grain plant … the edible part of the grain plant” +4:28 gesi πλήρης σῖτον 1 Alternate translation: “full-grown grain” or “grain that is ready to eat” +4:29 s2cf rc://*/ta/man/translate/grammar-collectivenouns παραδοῖ ὁ καρπός 1 Here, the word **fruit** is singular in form, but it refers to many fruits, or seeds of grain, as a group. If it would be helpful in your language, you could say this plainly. Alternate translation: “grain seeds hand over” +4:29 hepg rc://*/ta/man/translate/figs-idiom παραδοῖ ὁ καρπός 1 Here, the clause **the fruit hands over** means that the crop of grain is ripe and ready to be used for food. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “the fruit is ripe” or “the fruit is ready” +4:29 hdp8 rc://*/ta/man/translate/grammar-connect-logic-result εὐθὺς ἀποστέλλει τὸ δρέπανον, ὅτι παρέστηκεν ὁ θερισμός 1 If it would be more natural in your language, you could reverse the order of these clauses, since the second clause gives the reason for the result that the first clause describes. Alternate translation: “because the harvest has come, he immediately sends the sickle” +4:29 ah9d rc://*/ta/man/translate/figs-metonymy τὸ δρέπανον 1 Here, **the sickle** represents workers who use sickles to harvest the grain. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “people with sickles” or “workers who use sickles to harvest the crop” +4:29 yd1d rc://*/ta/man/translate/translate-unknown δρέπανον 1 A **sickle** is a tool with a curved blade that agricultural workers use to cut down standing crops in order to harvest them. If your readers would not be familiar with what a sickle is, you could use a general expression. Alternate translation: “sharp harvesting tool” +4:29 hx6v rc://*/ta/man/translate/figs-idiom παρέστηκεν ὁ θερισμός 1 Here, the clause **the harvest has come** means that it is the right time for **the harvest** to begin. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “it is harvest time” or “it is the right time for the harvest” +4:30 ivk2 rc://*/ta/man/translate/figs-rquestion πῶς ὁμοιώσωμεν τὴν Βασιλείαν τοῦ Θεοῦ, ἢ ἐν τίνι αὐτὴν παραβολῇ θῶμεν? 1 Jesus is using the question form to introduce what he is about to teach. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “We will now compare the kingdom of God to something. We will put it in a parable.” +4:30 v30a rc://*/ta/man/translate/figs-exclusive πῶς ὁμοιώσωμεν τὴν Βασιλείαν τοῦ Θεοῦ, ἢ ἐν τίνι αὐτὴν παραβολῇ θῶμεν 1 By **we**, Jesus means himself and his audience, so use the inclusive form of that word in your translation if your language marks that distinction. Jesus uses this form because he wants his audience to be involved in thinking about how parables can help explain the kingdom of God. Alternate translation: “What would be a good comparison for us to use for the kingdom of God, or what parable could we use for it” +4:30 lj2f rc://*/ta/man/translate/grammar-connect-words-phrases ἢ 1 Here, the word **or** introduces another similar question. If it would be helpful in your language, you could use a word or phrase that introduces a related question, or you could leave **or** untranslated. Alternate translation: “and” or “or again,” +4:30 jduf rc://*/ta/man/translate/figs-metaphor ἐν τίνι αὐτὴν παραβολῇ θῶμεν 1 Here Jesus speaks as if **the kingdom of God** were an object that he could **put** in a **parable**, which he speaks about as if it were a container. He means that he can explain **the kingdom of God** by using a **parable**. If it would be helpful in your language, you could use a comparable figure of speech or state the meaning plainly. Alternate translation: “with what parable will we describe it” or “what parable can we use to explain it” +4:31 qvr0 rc://*/ta/man/translate/figs-parables ὡς κόκκῳ σινάπεως 1 To teach his audience, Jesus offers a story or illustration. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “Listen to this story: It is like a mustard seed” +4:31 l8gh rc://*/ta/man/translate/translate-unknown κόκκῳ σινάπεως 1 A **mustard seed** is a very small seed that grows into a large plant. If your readers would not be familiar with this kind of seed, in your translation you could use the name of another seed like it, or you could use a general phrase. Alternate translation: “a very small seed” +4:31-32 dfkf rc://*/ta/man/translate/figs-explicitinfo ὃς ὅταν σπαρῇ ἐπὶ τῆς γῆς, μικρότερον ὂν πάντων τῶν σπερμάτων τῶν ἐπὶ τῆς γῆς & καὶ ὅταν σπαρῇ, ἀναβαίνει 1 Here Jesus repeats the clause **when it has been sown**. This was a natural way in his language to describe the seed and the action. If repeating this clause would be redundant in your language, you could rearrange the clauses and only include the repeated clause once. Alternate translation: “which, being the smallest of all the seeds on the earth, when it has been sown, grows” +4:31 w4l5 rc://*/ta/man/translate/figs-activepassive σπαρῇ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, you could use an indefinite subject. Alternate translation: “a person has sown it” or “they have sown it” +4:31 jf5b rc://*/ta/man/translate/figs-hyperbole μικρότερον & πάντων τῶν σπερμάτων 1 Jesus says **smallest of all the seeds** here as a generalization for emphasis. If it would be helpful in your language, you could use a different way to express the emphasis. Alternate translation: “one of the smallest seeds” or “smaller than most seeds” +4:32 osdk rc://*/ta/man/translate/figs-activepassive σπαρῇ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, you could use an indefinite subject. See how you expressed the idea in [4:31](../04/31.md). Alternate translation: “a person has sown it” or “they have sown it” +4:32 p9nt rc://*/ta/man/translate/translate-unknown πάντων τῶν λαχάνων 1 The phrase **vegetable plants** refers to plants that people grow so that they can eat them or parts of them. If your readers would not be familiar with this type of plant, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “all the other plants that people grow to eat” or “all the plants that people have in their gardens” +4:32 x1xh ποιεῖ κλάδους μεγάλους 1 Alternate translation: “it grows large branches” +4:32 tyok rc://*/ta/man/translate/figs-explicitinfo τὰ πετεινὰ τοῦ οὐρανοῦ 1 In your language, it might seem that this phrase expresses unnecessary extra information. If so, you could abbreviate it. Alternate translation: “the birds” +4:32 lu6u rc://*/ta/man/translate/figs-explicit κατασκηνοῦν 1 Here, the word **nest** could indicate that: (1) the birds are building nests in the **shadow** of the mustard plant. Alternate translation: “build nests” (2) the birds are perching or resting in the **shadow** of the mustard plant. Alternate translation: “perch” or “roost” +4:32 dywv rc://*/ta/man/translate/figs-explicit ὑπὸ τὴν σκιὰν αὐτοῦ 1 Here, the phrase **in its shadow** could imply that the birds are nesting: (1) in the lower branches of the plant, which are in the **shadow** of the higher branches. Alternate translation: “in its shadow in the lower branches” (2) on the ground that is in the **shadow** of the plant. Alternate translation: “in its shadow on the ground” +4:33-34 y7i2 rc://*/ta/man/translate/writing-endofstory καὶ τοιαύταις παραβολαῖς πολλαῖς, ἐλάλει αὐτοῖς τὸν λόγον, καθὼς ἠδύναντο ἀκούειν & χωρὶς δὲ παραβολῆς οὐκ ἐλάλει αὐτοῖς, κατ’ ἰδίαν δὲ τοῖς ἰδίοις μαθηταῖς, ἐπέλυεν πάντα 1 This sentence marks the end of Jesus’ teaching by summarizing how Jesus taught the crowds. Use a natural form in your language for expressing the conclusion of a speech. Alternate translation: “Before he stopped teaching them, he used many such parables to speak the word to them, just as they were able to hear; but he did not speak to them without a parable, but by himself he explained everything to his own disciples” +4:33 nfck rc://*/ta/man/translate/figs-metonymy τὸν λόγον 1 Mark is using the term **word** to mean the gospel, which Jesus preached using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the gospel” +4:33 vofc rc://*/ta/man/translate/writing-pronouns αὐτοῖς 1 +4:33 u82i rc://*/ta/man/translate/figs-explicit καθὼς ἠδύναντο ἀκούειν 1 Here Mark could mean that: (1) Jesus told his audience as much as he knew that they could **hear**. Alternate translation: “teaching them all the things that they were able to hear” (2) Jesus spoke to his audience in a way that he knew they could **hear**. Alternate translation: “teaching them in a way that they could hear” +4:33 kol8 rc://*/ta/man/translate/figs-explicit ἀκούειν 1 Here Mark uses the word **hear** to refer to both hearing and understanding. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “to realize what he meant” +4:34 oo4t rc://*/ta/man/translate/figs-doublenegatives χωρὶς & παραβολῆς οὐκ ἐλάλει αὐτοῖς 1 If it would be clearer in your language, you could use a positive expression to translate this double negative that consists of the negative word **not** and the negative preposition **without**. Alternate translation: “he was only speaking to them with a parable”\n +4:34 gp99 rc://*/ta/man/translate/figs-explicit πάντα 1 Here, the word **everything** refers to every parable that Jesus spoke to the people. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “every parable” +4:35 fzew rc://*/ta/man/translate/translate-tense λέγει 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “he said” +4:35 jz5x rc://*/ta/man/translate/figs-explicit εἰς τὸ πέραν 1 Here Jesus implies that he wants to go with the disciples **to the other side** of the Sea of Galilee. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “to the other side of the lake” or “to the opposite side of the Sea of Galilee” +4:36 y2y2 rc://*/ta/man/translate/figs-explicit παραλαμβάνουσιν αὐτὸν 1 Here Mark implies that they took Jesus across the Sea of Galilee. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “they take him across the lake with them” +4:36 lezj rc://*/ta/man/translate/translate-tense παραλαμβάνουσιν αὐτὸν 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “they took him with them” +4:36 iybd rc://*/ta/man/translate/figs-explicit ὡς ἦν ἐν τῷ πλοίῳ 1 Here Mark means that Jesus was already in the boat, so they could leave right away (see [4:1](../04/01.md)). If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “as he was already in the boat” or “using the boat he was sitting in” +4:36 z8gs rc://*/ta/man/translate/figs-explicit ἄλλα πλοῖα ἦν μετ’ αὐτοῦ 1 Here Mark implies that other people got into **boats** and sailed with Jesus and his disciples across the lake. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “many people got into other boats to sail with him” +4:37 nddy rc://*/ta/man/translate/translate-tense γίνεται 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “happened” +4:37 fmgz rc://*/ta/man/translate/figs-idiom ἐπέβαλλεν εἰς 1 When waves are **breaking into** a boat, they are high enough that they come over the side of the boat and splash water into it. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “were coming over the sides into” +4:37 oad8 rc://*/ta/man/translate/figs-activepassive ἤδη γεμίζεσθαι τὸ πλοῖον 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was the waves. Alternate translation: “the waves were already filling the boat” +4:38 cets rc://*/ta/man/translate/figs-rpronouns αὐτὸς ἦν 1 Mark uses the word **himself** to emphasize how significant it was that Jesus was **in the stern, sleeping**. Use a way that is natural in your language to indicate this significance. Alternate translation: “as for Jesus, he was” +4:38 uauq rc://*/ta/man/translate/translate-unknown τῇ πρύμνῃ 1 The word **stern** is a nautical term that means the back of a ship. If your language does not have a comparable nautical term, you could state the meaning plainly in your translation. Alternate translation: “the back end of the boat” +4:38 lwed rc://*/ta/man/translate/translate-unknown τὸ προσκεφάλαιον 1 A **cushion** is a soft object that person would lie or rest on. If your readers would not be familiar with this type of object, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “the sleeping pad” or “a soft surface” +4:38 hw93 rc://*/ta/man/translate/translate-tense ἐγείρουσιν αὐτὸν καὶ λέγουσιν 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “they woke him up and said” +4:38 b4xb rc://*/ta/man/translate/figs-rquestion οὐ μέλει σοι ὅτι ἀπολλύμεθα? 1 The disciples are using the question form to show Jesus that they are afraid and to convince him to do something to help them. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “it should be a concern to you that we are perishing.” or “it is clearly not a concern to you that we are perishing!” +4:38 viz2 rc://*/ta/man/translate/figs-abstractnouns οὐ μέλει σοι 1 If your language does not use an abstract noun for the idea of **concern**, you could express the same idea in another way. Alternate translation: “does it not concern you” +4:38 fu0n rc://*/ta/man/translate/figs-yousingular σοι 1 Because the disciples are speaking to Jesus, the word **you** here is singular. +4:38 qtb3 rc://*/ta/man/translate/figs-exclusive ἀπολλύμεθα 1 Here, the word **we** includes both Jesus and the disciples. Your language may require you to mark this form. +4:39 yym6 rc://*/ta/man/translate/figs-doublet σιώπα, πεφίμωσο 1 The terms **Be silent** and **Be still** mean similar things. Jesus is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “Be very calm!” or “Be completely still!” +4:39 mnsa rc://*/ta/man/translate/figs-yousingular σιώπα, πεφίμωσο 1 Because Jesus is speaking to the sea, the commands **Be silent** and **Be still** are singular. +4:39 ydoa rc://*/ta/man/translate/figs-abstractnouns ἐγένετο γαλήνη μεγάλη 1 If your language does not use an abstract noun for the idea of **calm**, you could express the same idea in another way. Alternate translation: “the sea became very calm” +4:40 w5n4 rc://*/ta/man/translate/figs-rquestion τί δειλοί ἐστε? οὔπω ἔχετε πίστιν? 1 Jesus is using the question form to rebuke the disciples for being **cowardly** and for **not yet** having **faith**. If you would not use the question form for this purpose in your language, you could translate these questions as statements or exclamations. Alternate translation: “You should not be cowardly. I am disappointed that you do not have more faith.” or “Do not be cowardly! You should have already have faith!” +4:40 t6qf rc://*/ta/man/translate/figs-abstractnouns οὔπω ἔχετε πίστιν 1 If your language does not use an abstract noun for the idea of **faith**, you could express the same idea in another way. Jesus could be implying that this **faith** is in: (1) God. Alternate translation: “Do you not yet believe God” (2) himself. Alternate translation: “Do you not yet trust me” +4:41 txh1 rc://*/ta/man/translate/figs-idiom ἐφοβήθησαν φόβον μέγαν 1 Here, the phrase **feared a great fear** means that they were extremely afraid. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “they were extremely afraid” or “they were terrified” +4:41 u8e1 rc://*/ta/man/translate/figs-infostructure τίς ἄρα οὗτός ἐστιν, ὅτι καὶ ὁ ἄνεμος καὶ ἡ θάλασσα ὑπακούει αὐτῷ? 1 If it would be helpful in your language, you could turn this into two sentences, one asking the question, and the other giving the reason for the question. Alternate translation: “Who then is this? Even the wind and the sea obey him!” +4:41 biog τίς ἄρα οὗτός ἐστιν, ὅτι καὶ ὁ ἄνεμος καὶ ἡ θάλασσα ὑπακούει αὐτῷ 1 This is a genuine question, not a statement in question form. The disciples are looking for information about what kind of person Jesus could be if he can do these things. Alternate translation: “Who then is this person, for even the wind and the sea obey him” +4:41 hc6s rc://*/ta/man/translate/grammar-connect-logic-result τίς ἄρα 1 Here, the word **then** indicates that the disciples ask this question in response to what Jesus has done. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “So then, who” or “Given what he just did, who” 5:intro lh25 0 # Mark 5 General Notes\n\n## Possible Translation Difficulties in this Chapter\n\n### “Talitha, koum”\n\nThe words **Talitha, koum** ([Mark 5:41](../mrk/05/41.md)) are from the Aramaic language. Mark writes them the way they sound and then translates them. (See: [[rc://*/ta/man/translate/translate-transliterate]])\n\n## Important Figures of Speech in this Chapter\n\n### The historic present\n\nTo call attention to a development in the story, Mark uses the present tense in past narration. In this chapter, the historic present occurs in verses 7, 9, 19, 22, 23, 31, 35, 36, 38, 39, 40 and 41. If it would not be natural in your language, you could use the past tense in your translation. (See: [[rc://*/ta/man/translate/figs-pastforfuture]]) 5:1 fix1 rc://*/ta/man/translate/writing-newevent καὶ ἦλθον εἰς τὸ πέραν τῆς θαλάσσης, εἰς τὴν χώραν τῶν Γερασηνῶν 1 # Connecting Statement:\n\nThis verse acts as an introduction to the next story. Use the natural form in your language for introducing a new event. Alternate translation: “After this, they came to the other side of the Sea of Galilee, to the region where the Gerasenes lived” 5:1 gt8a rc://*/ta/man/translate/figs-go ἦλθον 1 Your language may say “went” rather than **came** in contexts such as this. Use whichever is more natural in your language. Alternate translation: “they went” @@ -1828,7 +1917,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 16:1 zrcf rc://*/ta/man/translate/grammar-connect-logic-goal ἵνα 1 The phrase **so that** introduces a purpose clause. The women **bought spices** for the purpose of anointing Jesus’ body with them. Use a natural way in your language for introducing a purpose clause. Alternate translation: “in order that” 16:2 qcmt rc://*/ta/man/translate/figs-explicit τῇ μιᾷ 1 Here, the word **first** refers to the “first day” of the week. If it would be helpful in your language, you could express that explicitly. Alternate translation: “on the first day” 16:4 kld9 rc://*/ta/man/translate/figs-activepassive ἀποκεκύλισται ὁ λίθος 1 If your language does not use the passive form in this way, you can state this in active form, as modeled by the UST, or you can translate it in another way that is natural in your language. -16:5 oaqk rc://*/ta/man/translate/figs-extrainfo νεανίσκον 1 Here, the **young man** is actually an angel who looked like a young man. See the discussion of this under the General Notes section for this chapter.You should translate the phrase **young man** as it appears in the ULT. +16:5 oaqk rc://*/ta/man/translate/figs-extrainfo νεανίσκον 1 Here, the **young man** is actually an angel who looked like a young man. See the discussion of this under the General Notes section for this chapter. You should translate the phrase **young man** as it appears in the ULT. 16:6 mo0d ἐκθαμβεῖσθε 1 See how you translated the word **alarmed** in [16:5](../16/05.md). 16:6 ie57 rc://*/ta/man/translate/figs-activepassive τὸν ἐσταυρωμένον 1 If your language does not use the passive form in this way, you can state this in active form, as modeled by the UST, or you can translate it in another way that is natural in your language. If you must state who did the action, Mark implies in chapter 15 that Pilate’s “soldiers” did it. Alternate translation: “who Pilate’s soldiers crucified” 16:6 x9m8 rc://*/ta/man/translate/figs-activepassive ἠγέρθη 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. If you must state who did the action, it is implied that “God” did it. Alternate translation: “God raised him from the dead!” or “He has risen!” From 4a6425eb32517fe2489af4ed239adc9809a2a105 Mon Sep 17 00:00:00 2001 From: tracypreslar Date: Tue, 15 Aug 2023 23:00:36 +0000 Subject: [PATCH 064/127] Merge tracypreslar-tc-create-1 into master by tracypreslar (#3455) --- tn_DEU.tsv | 204 ++++++++++++++++++++++++++++------------------------- 1 file changed, 109 insertions(+), 95 deletions(-) diff --git a/tn_DEU.tsv b/tn_DEU.tsv index 129f69decb..da9de9b70c 100644 --- a/tn_DEU.tsv +++ b/tn_DEU.tsv @@ -796,7 +796,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 6:22 k3se rc://*/ta/man/translate/figs-metonymy לְ⁠עֵינֵֽי⁠נוּ 1 Here, **eyes** represents the act of seeing. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “and we witnessed it” 6:23 gcst rc://*/ta/man/translate/figs-go וְ⁠אוֹתָ֖⁠נוּ הוֹצִ֣יא & הָבִ֣יא אֹתָ֔⁠נוּ 1 In a context such as this, your language might say “took” instead of **brought**. Alternate translation: “And he took us out … take us in” 6:23 s0p6 rc://*/ta/man/translate/grammar-connect-logic-goal לְמַ֨עַן֙ 1 Here, **in order to** marks what follows as the goal or purpose of what came before. Use a connector in your language that makes it clear that this is the purpose. -6:23 atp7 rc://*/ta/man/translate/figs-ellipsis הָבִ֣יא אֹתָ֔⁠נוּ 1 Moses is leaving out some of the words that in many languages a sentence would need in order to be complete. The fact that Yahweh is bringing the Israelites into the land is implied by the next phrase. You could supply these words from later in the sentence if it would be clearer in your language. Alternate translation: “bring us in to the land” +6:23 atp7 rc://*/ta/man/translate/figs-ellipsis הָבִ֣יא אֹתָ֔⁠נוּ 1 Moses is leaving out some of the words that in many languages a sentence would need in order to be complete. The fact that Yahweh is bringing the Israelites into the land is implied by the next phrase. You could supply these words from later in the sentence if it would be clearer in your language. Alternate translation: “bring us into the land” 6:23 az6c rc://*/ta/man/translate/figs-ellipsis נִשְׁבַּ֖ע לַ⁠אֲבֹתֵֽי⁠נוּ 1 Moses is leaving out some of the words that in many languages a sentence would need in order to be complete. The fact that Yahweh will give the land to the living Israelites is implied by what Moses said earlier in this speech. You could supply these words from earlier in the passage if it would be clearer in your language. See how you translated this in [verse 18](../06/18.md).Alternate translation: “he swore to your fathers that he would give to you” 6:23 hbyj rc://*/ta/man/translate/figs-metaphor לַ⁠אֲבֹתֵֽי⁠נוּ 1 Moses is using the term **fathers** to mean “ancestors.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to our predecessors” 6:24 nhg8 rc://*/ta/man/translate/figs-metaphor כָּל־הַ⁠יָּמִ֔ים 1 Here, **days** refers to a duration of time. If this would not be clear in your language, you could use a comparable expression for expressing the passing of time. Alternate translation: “forever” @@ -810,72 +810,72 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 7:1 z6qy rc://*/ta/man/translate/figs-metonymy מִ⁠פָּנֶ֡י⁠ךָ 1 Here, the word **faces** represents the presence of people. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “before you” 7:2 h8dz rc://*/ta/man/translate/figs-metaphor וּ⁠נְתָנָ֞⁠ם יְהוָ֧ה אֱלֹהֶ֛י⁠ךָ 1 Here **give** means “enable victory over.” Moses speaks of victory in battle as if it were a physical object one person could **give** to another. Alternate translation: “and Yahweh your God will give victory over them” 7:2 l9ei rc://*/ta/man/translate/figs-synecdoche לְ⁠פָנֶ֖י⁠ךָ 1 Here, **face** represents all of a person. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “to you” -7:2 nm2n rc://*/ta/man/translate/figs-declarative וְ⁠הִכִּיתָ֑⁠ם הַחֲרֵ֤ם תַּחֲרִים֙ 1 See the [book introduction](../front/intro.md) for more infromation about translating **shall**. Alternate translation: “and strike them down; utterly destroy” +7:2 nm2n rc://*/ta/man/translate/figs-declarative וְ⁠הִכִּיתָ֑⁠ם הַחֲרֵ֤ם תַּחֲרִים֙ 1 See the [book introduction](../front/intro.md) for more information about translating **shall**. Alternate translation: “and strike them down; utterly destroy” 7:2 o0ih rc://*/ta/man/translate/figs-reduplication הַחֲרֵ֤ם תַּחֲרִים֙ 1 The words **utterly destroying** translate a verb that is repeated for emphasis. If your language can repeat words for emphasis, it would be appropriate to use that construction here in your translation. 7:2 ozxb rc://*/ta/man/translate/figs-idiom לֹא־תִכְרֹ֥ת לָ⁠הֶ֛ם בְּרִ֖ית 1 To **cut a covenant** means to make a covenant. The phrase refers to ancient rituals around making covenants, which is illustrated in [Genesis 15](Gen/15/01.md). See the imagery and how you translated there. Alternate translation: “Do not make a covenant with them” 7:2 pw35 rc://*/ta/man/translate/figs-explicit בְּרִ֖ית 1 The implication is that the Israelites should not make a peace treaty with the nations from the previous verse. You could include this information if that would be helpful to your readers. Alternate translation: “a peace treaty” -7:3 gecf rc://*/ta/man/translate/figs-explicit וְ⁠לֹ֥א תִתְחַתֵּ֖ן בָּ֑⁠ם בִּתְּ⁠ךָ֙ לֹא־תִתֵּ֣ן לִ⁠בְנ֔⁠וֹ וּ⁠בִתּ֖⁠וֹ לֹא־תִקַּ֥ח לִ⁠בְנֶֽ⁠ךָ 1 In the time of this speech, parents arranged **marriages** for their children. Their understanding of marriage was that a father would **give** his daughter in marriage, and the other family would **take** the daughter for their son. If it would be helpful for your readers, you could use expressions that describe marriage from your language. Alternate translation: “Do not arrange marriages for your children with their children. Do not allow your sons and daughters to marry them” -7:3 et7n rc://*/ta/man/translate/grammar-collectivenouns בִּתְּ⁠ךָ֙ & לִ⁠בְנ֔⁠וֹ וּ⁠בִתּ֖⁠וֹ & לִ⁠בְנֶֽ⁠ךָ 1 In this verse, the words **son** and **daughter** are singular in form, but it refers to all children of marrying age from the Israelites and the other people groups. If it would be helpful in your language, you could say this plainly. Alternate translation: “any of your daughters to any of their sons, and … any of their daughters for any of your sons” +7:3 gecf rc://*/ta/man/translate/figs-explicit וְ⁠לֹ֥א תִתְחַתֵּ֖ן בָּ֑⁠ם בִּתְּ⁠ךָ֙ לֹא־תִתֵּ֣ן לִ⁠בְנ֔⁠וֹ וּ⁠בִתּ֖⁠וֹ לֹא־תִקַּ֥ח לִ⁠בְנֶֽ⁠ךָ 1 In the time of this speech, parents arranged **marriages** for their children. Their understanding of marriage was that a father would **give** his daughter in marriage, and the other family would **take** the daughter for their son. If it would be helpful for your readers, you could describe marriage in a way that is natural in your language. Alternate translation: “Do not arrange marriages for your children with their children. Prevent your sons and daughters from becoming their spouses” +7:3 et7n rc://*/ta/man/translate/grammar-collectivenouns בִּתְּ⁠ךָ֙ & לִ⁠בְנ֔⁠וֹ וּ⁠בִתּ֖⁠וֹ & לִ⁠בְנֶֽ⁠ךָ 1 In this verse, the words **son** and **daughter** are singular in form, but they refer to all children of marrying age from the Israelites and the other people groups. If it would be helpful in your language, you could say this plainly. Alternate translation: “any of your daughters to any of their sons, and … any of their daughters for any of your sons” 7:4 y5rt rc://*/ta/man/translate/grammar-connect-logic-result כִּֽי 1 The word translated as **for** indicates that what follows is a reason for what came before. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation: “This is because” -7:4 r7ln rc://*/ta/man/translate/figs-metaphor יָסִ֤יר אֶת־בִּנְ⁠ךָ֙ מֵֽ⁠אַחֲרַ֔⁠י 1 Here Moses is speaking of worshipping Yahweh as if it was physically walking **after** him. Moses is speaking of disobeying Yahweh as if one could physically **turn away** from walking **after** Yahweh. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “they will cause your son to disobey me” -7:4 pmgv rc://*/ta/man/translate/grammar-collectivenouns בִּנְ⁠ךָ֙ 1 In this verse, the word **son** is singular in form, but it refers to all descendants of the Israelites. If it would be helpful in your language, you could say this plainly. Alternate translation: “your children” +7:4 r7ln rc://*/ta/man/translate/figs-metaphor יָסִ֤יר אֶת־בִּנְ⁠ךָ֙ מֵֽ⁠אַחֲרַ֔⁠י 1 Moses is speaking of disobeying Yahweh as if one could **turn away** from walking **after** Yahweh. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “they will cause your son to disobey me” +7:4 pmgv rc://*/ta/man/translate/grammar-collectivenouns בִּנְ⁠ךָ֙ 1 In this verse, the word **son** is singular in form, but it refers to all descendants of the Israelites. If it would be helpful in your language, you could say this plainly. Alternate translation: “your offspring” 7:4 rsx4 rc://*/ta/man/translate/figs-metonymy אַף 1 Here, **nose** represents anger. If it would be helpful in your language, you could use a body part from your language that is associated with anger or state the meaning plainly. Alternate translation: “the anger of” -7:4 v0pu rc://*/ta/man/translate/figs-metaphor וְ⁠חָרָ֤ה אַף־יְהוָה֙ בָּ⁠כֶ֔ם וְ⁠הִשְׁמִידְ⁠ךָ֖ מַהֵֽר 1 Moses is speaking as if Yahweh’s anger was a fire that could **burn** and **destroy**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “And Yahweh will be very angry with you, and he will destroy you quickly” +7:4 v0pu rc://*/ta/man/translate/figs-metaphor וְ⁠חָרָ֤ה אַף־יְהוָה֙ בָּ⁠כֶ֔ם וְ⁠הִשְׁמִידְ⁠ךָ֖ מַהֵֽר 1 Moses is speaking as if Yahweh’s anger were a fire that could **burn** and **destroy**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “And Yahweh will rage against you and hastily exterminate you” 7:5 m2rl rc://*/ta/man/translate/figs-yousingular תַעֲשׂוּ֙ & תִּתֹּ֔צוּ & תְּשַׁבֵּ֑רוּ & תְּגַדֵּע֔וּ⁠ן 1 The word **you** here is plural. Moses is speaking to all the Israelites, so use the plural form in your translation if your language marks that distinction. 7:5 u6w9 rc://*/ta/man/translate/figs-explicit וּ⁠מַצֵּבֹתָ֖⁠ם תְּשַׁבֵּ֑רוּ 1 The people groups in the land built stone **pillars** as symbols of their god Baal. You could include this information if that would be helpful to your readers. Alternate translation: “and smash their sacred stone pillars” 7:5 u2o4 rc://*/ta/man/translate/figs-explicit וַ⁠אֲשֵֽׁירֵ⁠הֶם֙ תְּגַדֵּע֔וּ⁠ן 1 The people groups in the land made wooden **poles** to worship their goddess **Asherah**. You could include this information if that would be helpful to your readers. Alternate translation: “and cut their wooden poles symbolizing the goddess Asherah to pieces” 7:6 bdz4 rc://*/ta/man/translate/grammar-connect-logic-result כִּ֣י 1 The word translated as **for** indicates that what follows is a reason for what came before. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation: “This is because” 7:6 uqx6 rc://*/ta/man/translate/figs-metonymy עַל־פְּנֵ֥י הָ⁠אֲדָמָֽה 1 Here, **face** represents the surface of the earth and everything that exists on it. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “are anywhere on the earth” 7:7 y5fb rc://*/ta/man/translate/figs-yousingular מֵֽ⁠רֻבְּ⁠כֶ֞ם & בָּ⁠כֶ֖ם & בָּ⁠כֶ֑ם & אַתֶּ֥ם 1 The word **you** here is plural. Moses is speaking to all the Israelites, so use the plural form in your translation if your language marks that distinction. -7:7 if5m rc://*/ta/man/translate/grammar-connect-logic-contrast לֹ֣א & כִּֽי 1 Moses uses the words **not** and **for** here to indicate a strong contrast between a reason why Yahweh might choose a people group (if they are numerous) and the reality that Yahweh chose a people group for a different reason. In your translation, indicate this strong contrast in a way that is natural in your language. Alternate translation: “not for the reason … but rather,” -7:7 o06l rc://*/ta/man/translate/figs-hyperbole אַתֶּ֥ם הַ⁠מְעַ֖ט מִ⁠כָּל־הָ⁠עַמִּֽים 1 Moses says **fewest of all the peoples** here as an extreme statement for emphasis. The Israelites were most likely not the smallest people group, but Moses means that they were insignificant compared to other people groups. If it would be helpful in your language, you could use a different way to express the emphasis. Alternate translation: “you were insignificant compared to other people groups” -7:8 zl86 rc://*/ta/man/translate/grammar-connect-logic-result כִּי֩ 1 The word translated as **bor** indicates that what follows is a reason for what came before. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation: “because” +7:7 if5m rc://*/ta/man/translate/grammar-connect-logic-contrast לֹ֣א & כִּֽי 1 Moses uses the words **not** and **for** here to indicate a strong contrast. Yahweh could have chosen a numerous people group, but he did not. In your translation, indicate this strong contrast in a way that is natural in your language. Alternate translation: “not for the reason … but rather,” +7:7 o06l rc://*/ta/man/translate/figs-hyperbole אַתֶּ֥ם הַ⁠מְעַ֖ט מִ⁠כָּל־הָ⁠עַמִּֽים 1 Moses says **fewest of all the peoples** here as an extreme statement for emphasis. The Israelites were most likely not the smallest people group. Moses means that they were insignificant compared to other people groups. If it would be helpful in your language, you could use a different way to express the emphasis. Alternate translation: “you were insignificant compared to the other peoples” +7:8 zl86 rc://*/ta/man/translate/grammar-connect-logic-result כִּי֩ 1 The word translated as **but** indicates that what follows is a reason for what came before. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation: “since” 7:8 fd2o rc://*/ta/man/translate/figs-yousingular אֶתְ⁠כֶ֗ם & לַ⁠אֲבֹ֣תֵי⁠כֶ֔ם & אֶתְ⁠כֶ֖ם & וַֽ⁠יִּפְדְּ⁠ךָ֙ 1 The pronouns **you** and **your** here are plural. Moses is speaking to all the Israelites, so use the plural form in your translation if your language marks that distinction. 7:8 l7na rc://*/ta/man/translate/figs-metaphor לַ⁠אֲבֹ֣תֵי⁠כֶ֔ם 1 Moses is using the term **fathers** to mean “ancestors.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to your predecessors” -7:8 j4hq rc://*/ta/man/translate/figs-metonymy בְּ⁠יָ֣ד חֲזָקָ֑ה & מִ⁠יַּ֖ד 1 \n\nHere, the word **hand** represents someone’s power. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “with mighty power … from the control of” +7:8 j4hq rc://*/ta/man/translate/figs-metonymy בְּ⁠יָ֣ד חֲזָקָ֑ה & מִ⁠יַּ֖ד 1 Here, the word **hand** represents power. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “with mighty strength … from the control of” 7:8 xtl5 rc://*/ta/man/translate/figs-metaphor מִ⁠בֵּ֣ית עֲבָדִ֔ים 1 Moses speaks of the nation of Egypt as if it were a **house** where people keep slaves. See how you translated this in [Exodus 13:3](Exo/13/03.md). If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “from the place where you were slaves” 7:8 lkh0 rc://*/ta/man/translate/figs-abstractnouns עֲבָדִ֔ים 1 If your language does not use an abstract noun for the idea of **slavery**, you can express the idea behind slavery in another way. Alternative translation: “forced labor” 7:9 blcu rc://*/ta/man/translate/figs-metaphor וְ⁠יָ֣דַעְתָּ֔ 1 Here **know** means “think about.” Moses is speaking of thinking about something as if it were knowing it. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “And you shall consider” -7:9 iwfa rc://*/ta/man/translate/translate-names וְ⁠הַ⁠חֶ֗סֶד 1 If your language does not use an abstract noun for the idea of **faithfulness**, you can express the same idea with “faithfully” or “faithful.” Alternate translation: “faithfully” -7:9 ky8b rc://*/ta/man/translate/figs-metonymy לְ⁠אֶ֥לֶף דּֽוֹר 1 Here, **1,000 generations** represents the concept of “forever.” If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. See how you translated this concept in [5:10](../05/10.md). Alternate translation: “for all of his people forever” -7:10 wzi9 rc://*/ta/man/translate/figs-parallelism וּ⁠מְשַׁלֵּ֧ם לְ⁠שֹׂנְאָ֛י⁠ו אֶל־פָּנָ֖י⁠ו לְ⁠הַאֲבִיד֑⁠וֹ לֹ֤א יְאַחֵר֙ לְ⁠שֹׂ֣נְא֔⁠וֹ אֶל־פָּנָ֖י⁠ו יְשַׁלֶּם־לֽ⁠וֹ 1 These two sentences mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the phrases with a word other than **and** in order to show that the second phrase is repeating the first one, not saying something additional. Alternate translation: “and he repays those who hate him to his face, to destroy him. Indeed, he will not delay with him who hates him; he will repay him to his face” -7:10 ni27 rc://*/ta/man/translate/figs-synecdoche אֶל־פָּנָ֖י⁠ו & אֶל־פָּנָ֖י⁠ו 1 Moses is using **face** to represent all of a person. If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: “in person” -7:10 xk2p rc://*/ta/man/translate/figs-litotes לֹ֤א יְאַחֵר֙ 1 Moses is using a figure of speech here that expresses a strongly positive meaning by using a negative word, **not**, together with an expression that is the opposite of the intended meaning. If it would be helpful in your language, you could express the positive meaning. Alternate translation: “He will act quickly” -7:12 v1lv rc://*/ta/man/translate/grammar-connect-condition-hypothetical וְ⁠הָיָ֣ה 1 Here, **And it will be** indicates that what follows is hypothetical condition. Yahweh will only bless the Israelites if they obey his commandments. Use a natural form in your language for introducing a situation that could happen. Alternate translation: “And if” +7:9 iwfa rc://*/ta/man/translate/translate-names וְ⁠הַ⁠חֶ֗סֶד 1 If your language does not use an abstract noun for the idea of **faithfulness**, you can express the same idea with “faithfully” or “faithful.” Alternate translation: “is steadfast” +7:9 ky8b rc://*/ta/man/translate/figs-metonymy לְ⁠אֶ֥לֶף דּֽוֹר 1 Here, **1,000 generations** represents the concept of “forever.” If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. See how you translated this concept in [5:10](../05/10.md). Alternate translation: “for all of his people always” +7:10 wzi9 rc://*/ta/man/translate/figs-parallelism וּ⁠מְשַׁלֵּ֧ם לְ⁠שֹׂנְאָ֛י⁠ו אֶל־פָּנָ֖י⁠ו לְ⁠הַאֲבִיד֑⁠וֹ לֹ֤א יְאַחֵר֙ לְ⁠שֹׂ֣נְא֔⁠וֹ אֶל־פָּנָ֖י⁠ו יְשַׁלֶּם־לֽ⁠וֹ 1 These two sentences mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the sentences with a word that shows that the second sentence is repeating the first one, not saying something additional. Alternate translation: “and he repays those who hate him to his face, to destroy him. Indeed, he will not delay with him who hates him; he will repay him to his face” +7:10 ni27 rc://*/ta/man/translate/figs-synecdoche אֶל־פָּנָ֖י⁠ו & אֶל־פָּנָ֖י⁠ו 1 Moses is using **face** to represent all of a person. If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: “personally” +7:10 xk2p rc://*/ta/man/translate/figs-litotes לֹ֤א יְאַחֵר֙ 1 Moses is using a figure of speech here that expresses a strongly positive meaning by using a negative word, **not**, together with an expression that is the opposite of the intended meaning. If it would be helpful in your language, you could express the positive meaning. Alternate translation: “He will act swiftly” +7:12 v1lv rc://*/ta/man/translate/figs-hypo וְ⁠הָיָ֣ה 1 Here, **And it will be** indicates that what follows is hypothetical condition. Yahweh will only bless the Israelites if they obey his commandments. Use a natural form in your language for introducing a situation that could happen. Alternate translation: “And if” 7:12 co63 rc://*/ta/man/translate/figs-hendiadys וּ⁠שְׁמַרְתֶּ֥ם וַ⁠עֲשִׂיתֶ֖ם 1 The two words **keeping** and **doing** express a single idea. The word **keeping** describes how the act of **doing**. If it would be more natural in your language, you could express this meaning in a different way. Alternate translation: “and faithfully doing” -7:12 xrvz rc://*/ta/man/translate/figs-abstractnouns וְ⁠אֶת־הַ⁠חֶ֔סֶד 1 If your language does not use an abstract noun for the idea of **faithfulness**, you can express the same idea with “faithfully” or “faithful.” Alternate translation: “faithfully” +7:12 xrvz rc://*/ta/man/translate/figs-abstractnouns וְ⁠אֶת־הַ⁠חֶ֔סֶד 1 If your language does not use an abstract noun for the idea of **faithfulness**, you can express the same idea with “faithfully” or “faithful.” Alternate translation: “with loyalty” 7:12 pqt9 rc://*/ta/man/translate/figs-metaphor לַ⁠אֲבֹתֶֽי⁠ךָ 1 Moses is using the term **fathers** to mean “ancestors.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to your predecessors” -7:13 ghv3 rc://*/ta/man/translate/figs-explicit וְ⁠הִרְבֶּ֑⁠ךָ 1 The implication is that the number of Israelites will **multiply** through births. You could include this information if that would be helpful to your readers. Alternate translation: “and increase your population” +7:13 ghv3 rc://*/ta/man/translate/figs-explicit וְ⁠הִרְבֶּ֑⁠ךָ 1 The implication is that the number of Israelites will **multiply** by births. You could include this information if that would be helpful to your readers. Alternate translation: “and increase your population” 7:13 nmj6 rc://*/ta/man/translate/figs-idiom פְּרִֽי־בִטְנְ⁠ךָ֣ 1 Here, **fruit of your womb** is an idiom that means “your ability to have many children.” If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “your fertility in childbirth” 7:13 rl5m rc://*/ta/man/translate/figs-idiom וּ⁠פְרִֽי־אַ֠דְמָתֶ⁠ךָ 1 Here, **the fruit of your ground** is an idiom that means “your crops.” If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “and your crops” -7:13 k3f8 rc://*/ta/man/translate/grammar-collectivenouns דְּגָ֨נְ⁠ךָ֜ וְ⁠תִֽירֹשְׁ⁠ךָ֣ וְ⁠יִצְהָרֶ֗⁠ךָ 1 In this verse, the words **grain**, **wine**, and **oil** are singular in form, but it refers to all crops and produce as a group. If it would be helpful in your language, you could say this plainly. Alternate translation: “all your crops of grain and all of your new wine and all of your oil” +7:13 k3f8 rc://*/ta/man/translate/figs-genericnoun דְּגָ֨נְ⁠ךָ֜ וְ⁠תִֽירֹשְׁ⁠ךָ֣ וְ⁠יִצְהָרֶ֗⁠ךָ 1 In this verse, the words **grain**, **wine**, and **oil** are singular in form, but it refers to all crops and produce as a group. If it would be helpful in your language, you could say this plainly. Alternate translation: “all your crops of grain and all of your new wine and all of your oil” 7:13 d3v7 rc://*/ta/man/translate/figs-explicit וְ⁠תִֽירֹשְׁ⁠ךָ֣ וְ⁠יִצְהָרֶ֗⁠ךָ 1 The implication is that Yahweh will bless the crops of grapes and olives. **Wine** is made from grapes and **oil** is made from olives. You could include this information if that would be helpful to your readers. Alternate translation: “and your grapes for wine and your olive trees for oil” 7:13 ie2v rc://*/ta/man/translate/figs-explicit אֲלָפֶ֨י⁠ךָ֙ 1 Here the word **cattle** refers to livestock such as bulls and cows. You could include this information if that would be helpful to your readers. Alternate translation: “your bulls and cows” 7:13 buvb rc://*/ta/man/translate/figs-metaphor לַ⁠אֲבֹתֶ֖י⁠ךָ 1 Moses is using the term **fathers** to mean “ancestors.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to your predecessors” 7:14 fiu4 rc://*/ta/man/translate/figs-activepassive בָּר֥וּךְ תִּֽהְיֶ֖ה 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “Yahweh will bless you” -7:14 e33a rc://*/ta/man/translate/figs-litotes לֹא־יִהְיֶ֥ה בְ⁠ךָ֛ עָקָ֥ר וַֽ⁠עֲקָרָ֖ה וּ⁠בִ⁠בְהֶמְתֶּֽ⁠ךָ 1 Moses is using a figure of speech here that expresses a strongly positive meaning by using a negative word, **not**, together with an expression that is the opposite of the intended meaning. If it would be helpful in your language, you could express the positive meaning. Alternate translation: “All your males and females will be able to produce offspring among you and among your cattle” +7:14 e33a rc://*/ta/man/translate/figs-litotes לֹא־יִהְיֶ֥ה בְ⁠ךָ֛ עָקָ֥ר וַֽ⁠עֲקָרָ֖ה וּ⁠בִ⁠בְהֶמְתֶּֽ⁠ךָ 1 Moses is using a figure of speech here that expresses a strongly positive meaning by using a negative word, **not**, together with an expression that is the opposite of the intended meaning. If it would be helpful in your language, you could express the positive meaning. Alternate translation: “All your males and females will be fertile among you and among your cattle” 7:15 qmw7 rc://*/ta/man/translate/figs-explicit וְ⁠הֵסִ֧יר יְהוָ֛ה מִמְּ⁠ךָ֖ כָּל־חֹ֑לִי 1 The implication is that Yahweh will **take away sickness** by keeping the Israelites free from sickness. You could include this information if that would be helpful to your readers. Alternate translation: “And Yahweh will keep you healthy from all sickness” 7:15 gdzd rc://*/ta/man/translate/figs-explicit מַדְוֵי֩ מִצְרַ֨יִם הָ⁠רָעִ֜ים 1 Here **evil diseases of Egypt** could refer to: (1) the plagues that Yahweh inflicted on Egypt. Alternate translation: “the evil plagues which the Egyptians experienced” (2) diseases which were common in Egypt. Alternate translation: “the evil diseases experienced by the Egyptians” 7:15 dovl rc://*/ta/man/translate/figs-explicitinfo יָדַ֗עְתָּ 1 Here **you have known** means “you have known about” or “you have heard of.” This does not mean “experienced” which would imply that the Israelites also experienced all of the diseases that the Egyptians experienced. Be sure that this distinction is clear in your translation. Alternate translation: “you have heard of” -7:15 x26j rc://*/ta/man/translate/figs-metaphor לֹ֤א יְשִׂימָ⁠ם֙ בָּ֔⁠ךְ וּ⁠נְתָנָ֖⁠ם בְּ⁠כָל־שֹׂנְאֶֽי⁠ךָ 1 Moses speaks as if disease were a heavy object that Yahweh would **put** on top of people. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “he will keep you from them, and he will cause all those who hate you to become sick with them” -7:16 myix rc://*/ta/man/translate/figs-metaphor וְ⁠אָכַלְתָּ֣ 1 Here **consume** means “completely destroy.” Moses is speaking of conquering a people group as if it was physically eating them up. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “text” -7:16 xbj2 נֹתֵ֣ן לָ֔⁠ךְ 1 Here **give** means “allow to conquer.” Moses is speaking as if Yahweh will physically give the peoples to the Israelites. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “will cause you to defeat” -7:16 aia1 rc://*/ta/man/translate/figs-metonymy לֹא־תָחֹ֥ס עֵֽינְ⁠ךָ֖ עֲלֵי⁠הֶ֑ם 1 Here **eye** represents to the act of seeing. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “do not allow what you see to cause you to pity them” +7:15 x26j rc://*/ta/man/translate/figs-metaphor לֹ֤א יְשִׂימָ⁠ם֙ בָּ֔⁠ךְ וּ⁠נְתָנָ֖⁠ם בְּ⁠כָל־שֹׂנְאֶֽי⁠ךָ 1 Moses speaks as if disease were a heavy object that Yahweh would **put on** people. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “he will prevent you from becoming ill, and he afflict those who hate you with those illnesses” +7:16 myix rc://*/ta/man/translate/figs-metaphor וְ⁠אָכַלְתָּ֣ 1 Here **consume** means “completely destroy.” Moses is speaking of conquering a people group as if a person were eating food. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “And you shall exterminate” +7:16 xbj2 נֹתֵ֣ן לָ֔⁠ךְ 1 Here **give** means “allow to conquer.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “will cause you to defeat” +7:16 aia1 rc://*/ta/man/translate/figs-metonymy לֹא־תָחֹ֥ס עֵֽינְ⁠ךָ֖ עֲלֵי⁠הֶ֑ם 1 Here **eye** represents the act of seeing. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “do not allow what you see to cause you to pity them” 7:16 aoch rc://*/ta/man/translate/grammar-connect-logic-result כִּֽי 1 The word translated as **for** indicates that what follows is a reason for what came before. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation: “because” -7:16 yvn8 rc://*/ta/man/translate/figs-metaphor מוֹקֵ֥שׁ ה֖וּא לָֽ⁠ךְ 1 Moses compares idolatry to a **snare** because it is very difficult to stop once you start worshipping idols. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “it will be a snare for you because you will keep on serving their gods”\n +7:16 yvn8 rc://*/ta/man/translate/figs-metaphor מוֹקֵ֥שׁ ה֖וּא לָֽ⁠ךְ 1 Moses compares idolatry to a **snare** because it is very difficult to stop once you start worshipping idols. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “it will be like a snare for you because you will keep on serving their gods” 7:17 t4z5 rc://*/ta/man/translate/figs-hypo כִּ֤י תֹאמַר֙ 1 Moses is using the word **if** to introduce a hypothetical situation to encourage the Israelites. Use a natural form in your language for introducing a situation that could happen. Alternate translation: “You might say” 7:17 bsr6 rc://*/ta/man/translate/figs-idiom תֹאמַר֙ בִּ⁠לְבָ֣בְ⁠ךָ֔ 1 Here, **say in your heart** is an idiom that means “think” or “say to yourself.” If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “you say to yourself” 7:17 pn9g rc://*/ta/man/translate/figs-rquestion אֵיכָ֥ה אוּכַ֖ל לְ⁠הוֹרִישָֽׁ⁠ם 1 Moses is using the question form to illustrate how the Israelites might be afraid of the other nations. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “I will not be able to dispossess them” -7:18 fbw2 rc://*/ta/man/translate/figs-reduplication זָכֹ֣ר תִּזְכֹּ֗ר 1 The words **surely remember** translate verbs that are repeated for emphasis. If your language can repeat words for emphasis, it would be appropriate to use that construction here in your translation. -7:18 j6gn rc://*/ta/man/translate/figs-metonymy מִצְרָֽיִם 1 Here, **Egypt** represents the people of Egypt. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “the people of Egypt” -7:19 vi5b rc://*/ta/man/translate/figs-explicit הַ⁠מַּסֹּ֨ת הַ⁠גְּדֹלֹ֜ת 1 Here the word **trials** refers to the plagues in [Exodus 7-11](Exo/07/11.md) that Yahweh sent so that the Egyptians would suffer. You could include this information if that would be helpful to your readers. See how you translated this in [4:34](../04/34.md). Alternate translation: “the great plagues” +7:18 fbw2 rc://*/ta/man/translate/figs-reduplication זָכֹ֣ר תִּזְכֹּ֗ר 1 The words **Remembering, you shall remember** translate verbs that are repeated for emphasis. If your language can repeat words for emphasis, it would be appropriate to use that construction here in your translation. +7:18 j6gn rc://*/ta/man/translate/figs-metonymy מִצְרָֽיִם 1 Here, **Egypt** represents the people of Egypt. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “the Egyptians” +7:19 vi5b rc://*/ta/man/translate/figs-explicit הַ⁠מַּסֹּ֨ת הַ⁠גְּדֹלֹ֜ת 1 Here the word **trials** refers to the plagues in [Exodus 7-11](Exo/07/11.md) that Yahweh sent so that the Egyptians would see his power. You could include this information if that would be helpful to your readers. See how you translated this in [4:34](../04/34.md). Alternate translation: “the great plagues that Yahweh sent” 7:19 a3ur rc://*/ta/man/translate/figs-synecdoche עֵינֶ֗י⁠ךָ 1 Moses is using **eyes** to represent the whole person in the act of seeing. If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: “you yourself” 7:19 fewz rc://*/ta/man/translate/figs-doublet וְ⁠הָ⁠אֹתֹ֤ת וְ⁠הַ⁠מֹּֽפְתִים֙ 1 The words **signs** and **wonders** mean similar things. Moses is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “and the amazing signs” 7:19 bp4y rc://*/ta/man/translate/figs-doublet וְ⁠הַ⁠יָּ֤ד הַ⁠חֲזָקָה֙ וְ⁠הַ⁠זְּרֹ֣עַ הַ⁠נְּטוּיָ֔ה 1 The terms **mighty hand** and **outstretched arm** mean similar things. Moses is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “and the very great power” -7:19 ph4a rc://*/ta/man/translate/figs-metonymy וְ⁠הַ⁠יָּ֤ד הַ⁠חֲזָקָה֙ 1 Here the word **hand** represents God’s power. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “and the mighty power” -7:19 djs2 rc://*/ta/man/translate/figs-metaphor וְ⁠הַ⁠זְּרֹ֣עַ הַ⁠נְּטוּיָ֔ה 1 Here, **arm** refers to Yahweh’s power. Moses speaks of stretching out an arm was like using power. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and the strength” +7:19 ph4a rc://*/ta/man/translate/figs-metonymy וְ⁠הַ⁠יָּ֤ד הַ⁠חֲזָקָה֙ 1 Here the word **hand** represents Yahweh’s power. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “and the mighty power” +7:19 djs2 rc://*/ta/man/translate/figs-metaphor וְ⁠הַ⁠זְּרֹ֣עַ הַ⁠נְּטוּיָ֔ה 1 Here, **arm** refers to Yahweh’s power. Moses speaks as if stretching out an arm were the act of showing power. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and the active strength” 7:19 en3p rc://*/ta/man/translate/figs-go הוֹצִֽאֲ⁠ךָ֖ 1 In a context such as this, your language might say “took” instead of **brought**. Alternate translation: “took you out” -7:19 nng5 rc://*/ta/man/translate/figs-synecdoche מִ⁠פְּנֵי⁠הֶֽם 1 Moses is using **faces** to represent all of a person. If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: “of” +7:19 nng5 rc://*/ta/man/translate/figs-synecdoche מִ⁠פְּנֵי⁠הֶֽם 1 Moses is using **faces** to represent people. If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: “of” 7:20 xr3w rc://*/ta/man/translate/translate-unknown הַ⁠צִּרְעָ֔ה 1 A **hornet** is a stinging insect. If your readers would not be familiar with this type of insect, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “stinging insects” 7:20 sji2 rc://*/ta/man/translate/figs-metonymy אֶת־הַ⁠צִּרְעָ֔ה יְשַׁלַּ֛ח & בָּ֑⁠ם 1 This could mean: (1) God will cause the people to become terrified and want to run away. Alternate translation: “will cause them to feel terror” (2) God will send flying insects that sting people and cause pain. 7:20 w9sm rc://*/ta/man/translate/figs-metonymy מִ⁠פָּנֶֽי⁠ךָ 1 Here, **face** represents the presence of a person. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “before you” @@ -894,54 +894,54 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 7:24 v25y rc://*/ta/man/translate/figs-metonymy שְׁמָ֔⁠ם 1 Here, **name** represents a person, their bloodline, and knowledge of them. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “knowledge of them” 7:24 c5ov rc://*/ta/man/translate/figs-idiom מִ⁠תַּ֖חַת הַ⁠שָּׁמָ֑יִם 1 Here, **under the heavens** is an idiom that means “on earth.” If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “from the earth” 7:24 q4py rc://*/ta/man/translate/figs-metaphor לֹֽא־יִתְיַצֵּ֥ב אִישׁ֙ 1 Here **stand** means “resist” or “stop.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “No man will survive the battle” -7:24 q69t rc://*/ta/man/translate/figs-distinguish אִישׁ֙ 1 By **man**, Moses means anyone from the enemy people groups. This does not mean “any man that exists” which would imply that the Israelites could conquer the world. Be sure that this distinction is clear in your translation. Alternate translation: “army of these peoples” -7:24 icsu rc://*/ta/man/translate/translate-names בְּ⁠פָנֶ֔י⁠ךָ 1 Here, **face** represents the presence of a person. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “before you” -7:25 y5bl rc://*/ta/man/translate/figs-explicitinfo תִּשְׂרְפ֣וּ⁠ן בָּ⁠אֵ֑שׁ 1 The expression **burn in fire** contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. +7:24 q69t rc://*/ta/man/translate/figs-explicit אִישׁ֙ 1 By **man**, Moses means anyone from the enemy people groups. You could include this information if it would be helpful for your readers. Alternate translation: “fighting man from these peoples” +7:24 icsu rc://*/ta/man/translate/figs-metonymy בְּ⁠פָנֶ֔י⁠ךָ 1 Here, **face** represents the presence of a person. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “before you” +7:25 y5bl rc://*/ta/man/translate/figs-explicitinfo תִּשְׂרְפ֣וּ⁠ן בָּ⁠אֵ֑שׁ 1 The expression **burn in fire** contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression, as modeled by the UST. 7:25 d8rc rc://*/ta/man/translate/figs-explicit כֶּ֨סֶף וְ⁠זָהָ֤ב 1 Idols were often decorated with **silver and gold** and other precious materials. You could include this information if that would be helpful to your readers. Alternate translation: “the silver and gold overlays” 7:25 k5r7 rc://*/ta/man/translate/figs-hypo פֶּ֚ן 1 Moses is using the word **lest** to introduce a hypothetical condition as a warning for a negative consequence. Use a natural form in your language for introducing a situation that could happen. Alternate translation: “in case” -7:25 su6c rc://*/ta/man/translate/figs-metaphor תִּוָּקֵ֣שׁ בּ֔⁠וֹ 1 The gold or silver on the idols could cause the people to start worshiping them. Moses compares idol worship to a **trap** because it is very difficult to stop once you start worshipping idols. If it would be helpful in your language, you could state the meaning plainly. See how you translated this concept in [verse 16](../07/16.md). Alternate translation: “you start worshipping the idols and cannot stop” +7:25 su6c rc://*/ta/man/translate/figs-metaphor תִּוָּקֵ֣שׁ בּ֔⁠וֹ 1 The gold or silver on the idols could cause the people to start worshiping them because the precious metals are attractive. Moses compares idol worship to a **trap** because it is very difficult to stop once you start worshipping idols. If it would be helpful in your language, you could state the meaning plainly. See how you translated this concept in [verse 16](../07/16.md). Alternate translation: “you start worshipping the idols and cannot stop” 7:25 vdp1 rc://*/ta/man/translate/figs-activepassive תִּוָּקֵ֣שׁ בּ֔⁠וֹ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “it traps you” 7:25 z31g rc://*/ta/man/translate/grammar-connect-logic-result כִּ֧י 1 The word translated as **for** indicates that what follows is a reason for what came before. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation: “because” 7:25 kbbp rc://*/ta/man/translate/figs-metonymy לֶ֔חֶם 1 Here, **bread** represents _____. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “text” 7:26 leby rc://*/ta/man/translate/figs-explicit תֽוֹעֵבָה֙ 1 Here, the specific type of **abomination** that Moses is referring to is an idol. You could include this information if that would be helpful to your readers. Alternate translation: “any abomination of an idol” 7:26 hmcx rc://*/ta/man/translate/figs-activepassive וְ⁠הָיִ֥יתָ חֵ֖רֶם 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “and God curses you” 7:26 b8dp rc://*/ta/man/translate/figs-doublet שַׁקֵּ֧ץ ׀ תְּשַׁקְּצֶ֛⁠נּוּ וְ⁠תַעֵ֥ב ׀ תְּֽתַעֲבֶ֖⁠נּוּ 1 The terms **detest** and **abhor** mean similar things. Moses is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “You shall completely and utterly detest it” -7:26 eeub rc://*/ta/man/translate/figs-reduplication שַׁקֵּ֧ץ ׀ תְּשַׁקְּצֶ֛⁠נּוּ וְ⁠תַעֵ֥ב ׀ תְּֽתַעֲבֶ֖⁠נּוּ 1 The phrases **utterly detest** and **utterly abhor** translate verbs that are repeated for emphasis. If your language can repeat words for emphasis, it would be appropriate to use that construction here in your translation. -7:26 xs75 rc://*/ta/man/translate/grammar-connect-logic-result כִּי 1 The word translated as **for** indicates that what follows is a reason for what came before. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation: “because” +7:26 eeub rc://*/ta/man/translate/figs-reduplication שַׁקֵּ֧ץ ׀ תְּשַׁקְּצֶ֛⁠נּוּ וְ⁠תַעֵ֥ב ׀ תְּֽתַעֲבֶ֖⁠נּוּ 1 The phrases **Detesting, you shall detest it** and **abhorring, you shall abhor it** translate verbs that are repeated for emphasis. If your language can repeat words for emphasis, it would be appropriate to use that construction here in your translation. +7:26 xs75 rc://*/ta/man/translate/grammar-connect-logic-result כִּי 1 The word translated as **for** indicates that what follows is a reason for what came before. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation: “since” 8:intro w4zj 0 # Deuteronomy 8 General Notes\n\n\n## Outline\n- vv. 1-10: Moses reminds the Israelites of Yahweh’s provision for them in the desert\n- vv. 11-20: Moses warns the Israelites to remember Yahweh\n\n\n## Structure\n\n\n\n## Special concepts in this chapter\n\n### Forgetting\n\nThis chapter recalls the great things that Yahweh has done for Israel and is about to do for them. This is so they do not forget him and they will continue to worship him. They must remember that Yahweh is the source of their blessings. (See: [[rc://*/tw/dict/bible/kt/bless]])\n\n\n## Other Possible Translation Issues in This Chapter\n\n### “You”\n\nEven though Moses is speaking to all the Israelites, you and your are singular in this chapter unless otherwise noted. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. (See: [[rc://*/ta/man/translate/figs-youcrowd]]) 8:1 zvt4 rc://*/ta/man/translate/figs-yousingular תִּשְׁמְר֣וּ⁠ן & תִּֽחְי֜וּ⁠ן וּ⁠רְבִיתֶ֗ם וּ⁠בָאתֶם֙ וִֽ⁠ירִשְׁתֶּ֣ם & לַ⁠אֲבֹתֵי⁠כֶֽם 1 The words **you** and **your** here are plural. Moses is speaking to all the Israelites, so use the plural form in your translation if your language marks that distinction. 8:1 v0kt rc://*/ta/man/translate/figs-hendiadys תִּשְׁמְר֣וּ⁠ן לַ⁠עֲשׂ֑וֹת 1 The two words **keep** and **doing** express a single idea. The word **keep** describes the act of doing. If it would be more natural in your language, you could express this meaning in a different way. Alternate translation: “You shall faithfully do” 8:1 rbf2 rc://*/ta/man/translate/figs-declarative תִּשְׁמְר֣וּ⁠ן 1 See the [book introduction](../front/intro.md) for more infromation about translating **shall**. Alternate translation: “Keep” 8:1 s002 rc://*/ta/man/translate/grammar-connect-logic-result לְמַ֨עַן 1 Here, **so that** marks what follows as the goal or purpose of what comes before. Use a connector in your language that makes it clear that this is the purpose. -8:1 rje7 rc://*/ta/man/translate/figs-explicit תִּֽחְי֜וּ⁠ן וּ⁠רְבִיתֶ֗ם 1 The implication is that the Israelites will continue to **live** in the land and **multiply** in number through births if they obey Yahweh. You could include this information if that would be helpful to your readers. Alternate translation: “you may live in the land for the rest of your lives and multiply your population” +8:1 rje7 rc://*/ta/man/translate/figs-explicit תִּֽחְי֜וּ⁠ן וּ⁠רְבִיתֶ֗ם 1 The implication is that the Israelites will continue to **live** in the land and **multiply** in number by births if they obey Yahweh. You could include this information if that would be helpful to your readers. Alternate translation: “you may dwell in the land for a long time and multiply your population” 8:1 s775 rc://*/ta/man/translate/figs-ellipsis נִשְׁבַּ֥ע יְהוָ֖ה לַ⁠אֲבֹתֵי⁠כֶֽם 1 Moses is leaving out some of the words that in many languages a sentence would need in order to be complete. The fact that Yahweh will give the land to the living Israelites is implied by what Moses said earlier in this speech. You could supply these words from earlier in the passage if it would be clearer in your language. Alternate translation: “Yahweh swore to your fathers that he would give to you” 8:2 z13w rc://*/ta/man/translate/figs-metonymy כָּל־הַ⁠דֶּ֗רֶךְ 1 Here, **all the way** represents everything that the Israelites saw, heard, and experienced during the time they were in the wilderness. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “everything that happened on the journey that” -8:2 mfgk rc://*/ta/man/translate/grammar-connect-logic-result לְמַ֨עַן & לְ⁠נַסֹּֽתְ⁠ךָ֗ לָ⁠דַ֜עַת 1 Here, the words **so that** and **to** mark humbling, testing, and knowing as the goal or purpose of remembering Yahweh. Use a connector in your language that makes it clear that this is the purpose. -8:2 ifes rc://*/ta/man/translate/figs-metonymy אֲשֶׁ֧ר בִּֽ⁠לְבָבְ⁠ךָ֛ 1 Here, **heart** refers to a person’s inner being and will. If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: “what you would do” +8:2 mfgk rc://*/ta/man/translate/grammar-connect-logic-result לְמַ֨עַן & לְ⁠נַסֹּֽתְ⁠ךָ֗ לָ⁠דַ֜עַת 1 Here, the words **so that** and **to** mark what follows as the goal or purpose of what came before. Use a connector in your language that makes it clear that this is the purpose. +8:2 ifes rc://*/ta/man/translate/figs-metonymy אֲשֶׁ֧ר בִּֽ⁠לְבָבְ⁠ךָ֛ 1 Here, **heart** refers to a person’s inner being and will. If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: “what you truly wanted” 8:3 dd7s rc://*/ta/man/translate/figs-explicit וַ⁠יַּֽאֲכִֽלְ⁠ךָ֤ אֶת הַ⁠מָּן֙ 1 This refers to the events of [Exodus 16](Exo/16/01.md). The Israelites complained that there was no food in the wilderness, so Yahweh performed a miracle by sending them food from heaven. This food was called **manna**. -8:3 ygr4 rc://*/ta/man/translate/figs-distinguish וַ⁠יַּֽאֲכִֽלְ⁠ךָ֤ אֶת הַ⁠מָּן֙ 1 This does not mean that Yahweh personally fed the Israelites like a mother would feed her infant. What Moses means is that Yahweh sent manna from heaven for the Israelites to eat. Be sure that this distinction is clear in your translation. Alternate translation: “and gave you manna to eat” +8:3 ygr4 rc://*/ta/man/translate/figs-explicit וַ⁠יַּֽאֲכִֽלְ⁠ךָ֤ אֶת הַ⁠מָּן֙ 1 This does not mean that Yahweh personally fed the Israelites like a mother would feed her infant. What Moses means is that Yahweh sent manna from heaven for the Israelites to eat, as [Exodus 16](Exo/16/01.md) describes. You could include this information if it would be helpful for your readers. Alternate translation: “and gave you manna to eat” 8:3 qz4c rc://*/ta/man/translate/figs-explicitinfo לֹא־יָדַ֔עְתָּ וְ⁠לֹ֥א יָדְע֖וּ⁠ן אֲבֹתֶ֑י⁠ךָ 1 The expression **you had not known and your fathers had not known** contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. Alternate translation: “you and your fathers had not known” 8:3 mxq3 rc://*/ta/man/translate/figs-explicit לֹא־יָדַ֔עְתָּ וְ⁠לֹ֥א יָדְע֖וּ⁠ן אֲבֹתֶ֑י⁠ךָ 1 Here **known** means “known about” or “heard of.” Be sure that this distinction is clear in your translation. Alternate translation: “you had not heard of and your fathers had not heard of” 8:3 drbh rc://*/ta/man/translate/figs-metaphor הוֹדִֽעֲ⁠ךָ֗ 1 Here **know** means “understand” or “learn.”Moses is speaking as if knowing something were the same as understanding it. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “he might make you understand” 8:3 mrld rc://*/ta/man/translate/grammar-collectivenouns הָֽ⁠אָדָ֔ם & הָ⁠אָדָֽם 1 In this verse, the word **man** is singular in form, but it refers to all human beings as a group. If it would be helpful in your language, you could say this plainly. Alternate translation: “humankind … humankind” -8:3 t9be rc://*/ta/man/translate/figs-metonymy הַ⁠לֶּ֤חֶם 1 Here, **bread** represents all food. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “meals” -8:3 d9as rc://*/ta/man/translate/figs-metonymy כָּל־מוֹצָ֥א פִֽי־יְהוָ֖ה 1 Here, **mouth** represents the act of speaking, and **everything coming out** represents the words of commands. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “everything that Yahweh commands” -8:4 pr86 rc://*/ta/man/translate/figs-explicit שִׂמְלָ֨תְ⁠ךָ֜ לֹ֤א בָֽלְתָה֙ מֵֽ⁠עָלֶ֔י⁠ךָ וְ⁠רַגְלְ⁠ךָ֖ לֹ֣א בָצֵ֑קָה זֶ֖ה אַרְבָּעִ֥ים שָׁנָֽה 1 The implication is that Yahweh protected and provided for the Israelites so that their **clothing did not wear out** and their **feet did not swell up**, even though they walked for **40 years** in the wilderness. You could include this information if that would be helpful to your readers. Alternate translation: “Yahweh protected you and provided for you so that your clothing did not wear out from upon you, and your feet did not swell up these 40 years when you walked through the wilderness” +8:3 t9be rc://*/ta/man/translate/figs-metonymy הַ⁠לֶּ֤חֶם 1 Here, **bread** represents all food. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “eating meals” +8:3 d9as rc://*/ta/man/translate/figs-metonymy כָּל־מוֹצָ֥א פִֽי־יְהוָ֖ה 1 Here, **mouth** represents the act of speaking, and **everything coming out** represents the words of commands. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “what Yahweh declares” +8:4 pr86 rc://*/ta/man/translate/figs-explicit שִׂמְלָ֨תְ⁠ךָ֜ לֹ֤א בָֽלְתָה֙ מֵֽ⁠עָלֶ֔י⁠ךָ וְ⁠רַגְלְ⁠ךָ֖ לֹ֣א בָצֵ֑קָה זֶ֖ה אַרְבָּעִ֥ים שָׁנָֽה 1 The implication is that Yahweh protected and provided for the Israelites. As a result, their **clothing did not wear out** and their **feet did not swell up**, even though they walked for **40 years** in the wilderness. You could include this information if that would be helpful to your readers. Alternate translation: “Yahweh protected you so that your provisions did not run out and you remained healthy for those 40 years in the wilderness” 8:4 gmq1 rc://*/ta/man/translate/figs-explicitinfo שִׂמְלָ֨תְ⁠ךָ֜ לֹ֤א בָֽלְתָה֙ מֵֽ⁠עָלֶ֔י⁠ךָ 1 The expression **Your clothing did not wear out from upon you** contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. Alternate translation: “Your clothing did not wear out” -8:5 cb6n rc://*/ta/man/translate/figs-metaphor וְ⁠יָדַעְתָּ֖ עִם־לְבָבֶ֑⁠ךָ 1 Here the expression **know with your heart** means “think about” or “reflect on.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “And you shall reflect on” -8:5 feb4 rc://*/ta/man/translate/grammar-collectivenouns יְיַסֵּ֥ר אִישׁ֙ אֶת־בְּנ֔⁠וֹ 1 In this verse, the words **man** and **son** are singular in form, but refer to all parents and children as a group. If it would be helpful in your language, you could say this plainly. Alternate translation: “a parent instructs a child” -8:6 agya rc://*/ta/man/translate/figs-metaphor לָ⁠לֶ֥כֶת בִּ⁠דְרָכָ֖י⁠ו 1 Here, **walk in his ways** means “obey him.” Moses is speaking of Yahweh if people were physically walking in his footsteps. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to obey him” +8:5 cb6n rc://*/ta/man/translate/figs-metaphor וְ⁠יָדַעְתָּ֖ עִם־לְבָבֶ֑⁠ךָ 1 Here the expression **know with your heart** means “think about” or “reflect on.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “And you shall consider” +8:5 feb4 rc://*/ta/man/translate/grammar-genericnoun יְיַסֵּ֥ר אִישׁ֙ אֶת־בְּנ֔⁠וֹ 1 In this verse, the words **man** and **son** are singular in form, but refer to all parents and children as a group. If it would be helpful in your language, you could say this plainly. Alternate translation: “a parent instructs a child” +8:6 agya rc://*/ta/man/translate/figs-metaphor לָ⁠לֶ֥כֶת בִּ⁠דְרָכָ֖י⁠ו 1 Here, **walk in his ways** means “obey him.” Moses is speaking of obedience as if it were physically walking on a path. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to obey him” 8:7 ql1e rc://*/ta/man/translate/figs-go מְבִֽיאֲ⁠ךָ֖ 1 In a context such as this, your language might say “taking” instead of **bringing**. Alternate translation: “is taking you” -8:7 jl8h rc://*/ta/man/translate/figs-possession אֶ֚רֶץ 1 Here, Moses is using the possessive form to describe a **land** that has the features that follow. If your language would not use the possessive form for this, you could use a comparable way of expressing landmarks. Alternate translation: “a land that has” +8:7 jl8h rc://*/ta/man/translate/figs-possession אֶ֚רֶץ 1 Here, Moses is using the possessive form to describe a **land** that has the features that follow. If your language would not use the possessive form for this, you could use a comparable way of expressing landmarks. Alternate translation: “a land that features” 8:7 p6ox rc://*/ta/man/translate/figs-explicit נַ֣חֲלֵי מָ֔יִם עֲיָנֹת֙ וּ⁠תְהֹמֹ֔ת יֹצְאִ֥ים בַּ⁠בִּקְעָ֖ה וּ⁠בָ⁠הָֽר 1 The implication is that water came up from under the ground in the mountains. You could include this information if that would be helpful to your readers. Alternate translation: “brooks of water, fountains, and springs pouring out of the mountains” 8:7 yjhj rc://*/ta/man/translate/translate-unknown נַ֣חֲלֵי מָ֔יִם עֲיָנֹת֙ וּ⁠תְהֹמֹ֔ת 1 Here, **brooks of water, fountains, and springs** are all types of flowing bodies of water. If your language does not have this distinction between bodies of water, you could use a more general term. Alternate translation: “rivers” -8:8 a63l rc://*/ta/man/translate/figs-possession אֶ֤רֶץ & אֶֽרֶץ 1 Here, Moses is using the possessive form to describe a **land** that produces certain types of crops. If your language would not use the possessive form for this, you could use a comparable way of expressing the fertility of land. Alternate translation: “a land that can produce … a land that can produce” -8:9 gx2v rc://*/ta/man/translate/figs-explicitinfo אֲשֶׁ֨ר לֹ֤א בְ⁠מִסְכֵּנֻת֙ תֹּֽאכַל־בָּ֣⁠הּ לֶ֔חֶם 1 The expression **where you will eat in it** contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. Alternate translation: “where you will eat bread with no scarcity” -8:9 ej64 rc://*/ta/man/translate/figs-metonymy לֶ֔חֶם 1 Here, **bread** represents all food. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “food” +8:8 a63l rc://*/ta/man/translate/figs-possession אֶ֤רֶץ & אֶֽרֶץ 1 Here, Moses is using the possessive form to describe a **land** that produces certain types of crops. If your language would not use the possessive form for this, you could use a comparable way of describing land. Alternate translation: “a land that can produce … a land that can produce” +8:9 gx2v rc://*/ta/man/translate/figs-infostructure אֲשֶׁ֨ר לֹ֤א בְ⁠מִסְכֵּנֻת֙ תֹּֽאכַל־בָּ֣⁠הּ לֶ֔חֶם 1 If it would be more natural in your language, you could change the phrasing of this clause. Alternate translation: “where you will eat bread without scarcity” +8:9 ej64 rc://*/ta/man/translate/figs-metonymy לֶ֔חֶם 1 Here, **bread** represents all food. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “meals” 8:9 s4ft rc://*/ta/man/translate/figs-litotes לֹ֤א בְ⁠מִסְכֵּנֻת֙ 1 Moses is using a figure of speech here that expresses a strongly positive meaning by using a negative word, **no**, together with an expression that is the opposite of the intended meaning. If it would be helpful in your language, you could express the positive meaning. Alternate translation: “in abundance” 8:9 jnqd rc://*/ta/man/translate/figs-abstractnouns בְ⁠מִסְכֵּנֻת֙ 1 If your language does not use an abstract noun for the idea of **poverty**, you could express the same idea in another way. Alternate translation: “feeling hungry” 8:9 s966 rc://*/ta/man/translate/figs-litotes לֹֽא־תֶחְסַ֥ר כֹּ֖ל בָּ֑⁠הּ 1 Moses is using a figure of speech here that expresses a strongly positive meaning by using a negative word, **not**, together with an expression that is the opposite of the intended meaning. If it would be helpful in your language, you could express the positive meaning. Alternate translation: “everything in it will be sufficient for you” -8:9 q74l rc://*/ta/man/translate/figs-explicit אֲבָנֶ֣י⁠הָ בַרְזֶ֔ל וּ⁠מֵ⁠הֲרָרֶ֖י⁠הָ תַּחְצֹ֥ב נְחֹֽשֶׁת 1 The implication is that one can **dig** (as in, mine) for **iron** and **copper** ore in the land. You could include this information if that would be helpful to your readers. Alternate translation: “its stones are iron ore, and from the hills you may mine copper ore” +8:9 q74l rc://*/ta/man/translate/figs-explicit אֲבָנֶ֣י⁠הָ בַרְזֶ֔ל וּ⁠מֵ⁠הֲרָרֶ֖י⁠הָ תַּחְצֹ֥ב נְחֹֽשֶׁת 1 The implication is that one can **dig** (as in, mine) for **iron** and **copper** ore in the land. You could include this information if that would be helpful to your readers. Alternate translation: “there is iron and copper ore that you can mine” 8:9 hcno rc://*/ta/man/translate/translate-unknown נְחֹֽשֶׁת 1 Here, the word **copper** refers to a soft metal used for making tools and other utensils. If your readers would not be familiar with this type of metal, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “soft metal” 8:11 i252 rc://*/ta/man/translate/figs-hypo פֶּן 1 Moses uses the word **lest** to introduce a hypothetical condition as a warning. Use a natural form in your language for introducing a situation that could happen. Alternate translation: “in case” 8:12 eyd5 rc://*/ta/man/translate/grammar-connect-words-phrases פֶּן 1 Moses uses the word **lest** to continue the hypothetical condition from the previous verse. If the connection between this statement and the previous one is not clear, you may want to use a connecting word to show how this statement relates to what came before it. Use a natural form in your language for connecting this statement to the previous one. Alternate translation: “especially when” @@ -1314,48 +1314,62 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 11:31 ke82 rc://*/ta/man/translate/figs-infostructure כִּ֤י אַתֶּם֙ עֹבְרִ֣ים אֶת־הַ⁠יַּרְדֵּ֔ן לָ⁠בֹא֙ לָ⁠רֶ֣שֶׁת אֶת־הָ⁠אָ֔רֶץ אֲשֶׁר־יְהוָ֥ה אֱלֹהֵי⁠כֶ֖ם נֹתֵ֣ן לָ⁠כֶ֑ם וִֽ⁠ירִשְׁתֶּ֥ם אֹתָ֖⁠הּ וִֽ⁠ישַׁבְתֶּם־בָּֽ⁠הּ 1 If it would be more natural in your language to not repeat phrases, you could simplify these phrases. Alternate translation: “For you are crossing over the Jordan to posses the land that Yahweh your God is giving to you, and you will live in it” 11:32 h7se לִ⁠פְנֵי⁠כֶ֖ם 1 Here, **faces** represents the presence of people. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “before you” 11:32 jh1q rc://*/ta/man/translate/figs-metaphor I set before you 0 God’s statutes and decrees, which Moses is telling the people, are spoken of as if they were objects that Moses is setting before the people. Alternate translation: “I am giving to you” -12:intro mt76 0 # Deuteronomy 12 General Notes\n\n## Special concepts in this chapter\n\n### Covenant with Moses\n\nThis chapter is a continuation of the covenant Yahweh made with Moses. The reasons for these food restrictions are not always known.(See: [[rc://*/tw/dict/bible/kt/covenant]] and [[rc://*/ta/man/translate/figs-explicit]])\n\n### Israel and Yahweh\n\nIn the ancient Near East, when nations conquered other nations, they often added the gods of the conquered nation into their collection of gods they worshiped. It was rare to worship only one God. Israel was to be known for worshiping Yahweh and Yahweh alone. (See: [[rc://*/tw/dict/bible/kt/falsegod]]) -12:1 dsl2 0 # General Information:\n\nMoses is still talking to the people of Israel. -12:1 pm4g you will keep 0 Alternate translation: “you must obey” -12:1 bb6r rc://*/ta/man/translate/figs-idiom all the days that you live on the earth 0 The phrase “live on the earth” is an idiom that means as long as a person lives. Alternate translation: “for as long as you live” -12:2 vl2v You will surely destroy 0 Alternate translation: “You must destroy” -12:2 hx1l rc://*/ta/man/translate/figs-metonymy the nations that you will dispossess 0 Here “nations” represents the people groups that live in Canaan. Alternate translation: “the people groups whose land you will take” -12:3 v1nf 0 # General Information:\n\nMoses is still talking to the people of Israel. -12:3 ucw6 You must break down their altars 0 Alternate translation: “you must pull apart the altars of those nations” or “you must destroy the altars of those nations” -12:3 ra63 dash in pieces 0 Alternate translation: “break into pieces” or “shatter” -12:3 cj66 rc://*/ta/man/translate/figs-metonymy destroy their name 0 Here “their name” represents “the memory of them.” Alternate translation: “destroy them so completely that no one will remember them” or “destroy anything that represents these false gods” -12:3 axu8 that place 0 This refers to each place where the nations worshiped their gods. -12:4 c44f You will not worship Yahweh your God like that 0 Alternate translation: “You should not worship Yahweh your God like those nations worshiped their gods” -12:5 h2cm rc://*/ta/man/translate/figs-metonymy the place that Yahweh your God will choose out of all your tribes to put his name 0 Here “his name” refers to God himself. Yahweh will choose one location where he will live and people will come to worship him there. -12:5 x9cv it is there that you will go 0 They will go to worship where God decides. -12:6 g357 rc://*/ta/man/translate/figs-synecdoche the offerings presented by your hand 0 Here “hand” represents the whole person. Alternate translation: “the offerings that you present” -12:6 cdg4 your offerings for vows, your freewill offerings 0 Alternate translation: “your offerings to fulfill a vow, your voluntary offerings.” These are types of offerings. -12:6 n2pg the firstborn of your herds and flocks 0 God requires that the people give him every firstborn male of their livestock. -12:7 tvl1 It is there 0 This refers to the place that Yahweh will choose for the children of Israel to worship. -12:7 a9rd rc://*/ta/man/translate/figs-synecdoche rejoice about everything that you have put your hand to 0 Here “put your hand to” represents the whole person and work that he has done. Alternate translation: “rejoice about all the work you have done” -12:8 jea6 You will not do all the things that we are doing here today 0 Alternate translation: “You will not do as we are doing here today.” This means that they would worship in the promised land differently than the way they were worshiping at that moment. -12:8 qri6 rc://*/ta/man/translate/figs-metaphor now everyone is doing whatever is right in his own eyes 0 The eyes represent seeing, and seeing represents thoughts or judgment. Alternate translation: “everyone is doing what he considers to be right” or “now everyone is doing what he judges to be right” -12:9 b2t6 rc://*/ta/man/translate/figs-abstractnouns to the rest 0 If your language does not use an abstract noun for the idea behind the word **the rest**, you can express the same idea with a verbal form. Alternate translation: “to the land where you will rest” -12:9 d8re rc://*/ta/man/translate/figs-metaphor to the inheritance that Yahweh your God is giving you 0 The land that God is giving to the people of Israel is spoken of as if it were a possession that a father leaves as an inheritance for his children. Alternate translation: “to the land that Yahweh your God is giving to you as a permanent possession” -12:10 fj6s live in the land 0 This refers to the land of Canaan. -12:10 p9tv rc://*/ta/man/translate/figs-metaphor in the land that Yahweh your God is causing you to inherit 0 God giving the land of Canaan to the people of Israel is spoken of as if he were a father giving an inheritance to his children. -12:10 d8yv he will give you rest from all your enemies round about 0 Alternate translation: “he will give you peace from all your enemies around you” -12:11 v237 rc://*/ta/man/translate/figs-synecdoche the offerings presented by your hand 0 Here “hand” represents the whole person. Alternate translation: “the offerings that you present” -12:11 qts6 all your choice offerings for vows 0 Alternate translation: “all your voluntary offerings to fulfill vows” -12:12 x3cu 0 # General Information:\n\nMoses continues speaking to the people of Israel. -12:12 h8ry rejoice before Yahweh 0 Alternate translation: “rejoice in the presence of Yahweh” -12:12 m7is rc://*/ta/man/translate/figs-synecdoche the Levites who are within your gate 0 Here “gates” is a reference to the city itself. Alternate translation: “the Levites who live inside your city” or “the Levites living with you” -12:12 d42i rc://*/ta/man/translate/figs-metaphor because he has no portion or inheritance among you 0 The fact that Yahweh would not give any of the land to the Levites is spoken of as if a father were not giving them an inheritance. -12:12 b6hq rc://*/ta/man/translate/figs-metonymy he has no portion 0 Here “he” refers to Levi. Levi represents all of his descendants. Alternate translation: “they have no portion” -12:13 em7g 0 # General Information:\n\nMoses continues speaking to the people of Israel. -12:13 q449 Pay attention to yourself 0 Alternate translation: “Be careful” -12:13 drj5 every place that you see 0 Alternate translation: “any place that pleases you” or “wherever you want” -12:14 h4by but it is at the place that Yahweh will choose 0 The burnt offerings are to be made at the tabernacle. Yahweh himself would choose where the tabernacle would be located. -12:15 kks6 rc://*/ta/man/translate/figs-explicit However, you may kill and eat animals within all your gates 0 The people could only kill animals as sacrifices in the place that Yahweh would choose. They could kill animals for food anywhere they wanted. The full meaning of this statement can be made explicit. -12:15 lje2 rc://*/ta/man/translate/figs-synecdoche within all your gates 0 Here “gates” represents the whole city. Alternate translation: “inside your city” or “at your homes” -12:15 pen3 rc://*/ta/man/translate/figs-metaphor the unclean … persons 0 A person who is not acceptable for God’s purposes is spoken of as if the person were physically unclean. -12:15 y3f4 rc://*/ta/man/translate/figs-metaphor the clean persons 0 A person who is acceptable for God’s purposes is spoken of as if the person were physically clean. -12:15 u3a5 rc://*/ta/man/translate/translate-unknown the gazelle and the deer 0 These are wild animals with long thin legs that can run quickly. Alternate translation: “the antelope and the deer” +12:intro mt76 0 # Deuteronomy 12 General Notes\n\n\n## Outline\n- vv. 1-28: Yahweh will choose one place for worship in the land\n- vv. 29-32: Warnings against idolatry\n\n## Special concepts in this chapter\n\n### Covenant with Moses\n\nThis chapter is a continuation of the covenant Yahweh made with Moses. The reasons for these food restrictions are not always known.(See: [[rc://*/tw/dict/bible/kt/covenant]] and [[rc://*/ta/man/translate/figs-explicit]])\n\n### Israel and Yahweh\n\nIn the ancient Near East, when nations conquered other nations, they often added the gods of the conquered nation into their collection of gods they worshiped. It was rare to worship only one God. Israel was to be known for worshiping Yahweh and Yahweh alone. (See: [[rc://*/tw/dict/bible/kt/falsegod]])\n\n## Other Possible Translation Issues in This Chapter\n\n### Words for the Law\n\n\n### “You” +12:1 bb6r rc://*/ta/man/translate/figs-idiom כָּל־הַ⁠יָּמִ֔ים אֲשֶׁר־אַתֶּ֥ם חַיִּ֖ים עַל־הָ⁠אֲדָמָֽה 1 Here, **all the days that you live on the earth** is an idiom that means “for as long as you live.” If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “as long as you live” +12:2 agzn rc://*/ta/man/translate/figs-reduplication אַבֵּ֣ד תְּ֠אַבְּדוּ⁠ן 1 The words **Destroying, you shall destroy** translate verbs that are repeated for emphasis. If your language can repeat words for emphasis, it would be appropriate to use that construction here in your translation. If your language does not repeat words for emphasis, you could use a different word for intensifying a verb. Alternate translation: “You shall surely destroy” +12:2 u1wn rc://*/ta/man/translate/figs-declarative תְּ֠אַבְּדוּ⁠ן 1 See the [book introduction](../front/intro.md) for more information about translating **shall**. Alternate translation: “Destroy” +12:2 m2ea rc://*/ta/man/translate/figs-infostructure אֲשֶׁ֧ר עָֽבְדוּ־שָׁ֣ם הַ⁠גּוֹיִ֗ם אֲשֶׁ֥ר אַתֶּ֛ם יֹרְשִׁ֥ים אֹתָ֖⁠ם אֶת־אֱלֹהֵי⁠הֶ֑ם 1 If it would be more natural in your language, you could change the phrasing. Alternate translation: “where the nations that you will dispossess served their gods” +12:2 hx1l rc://*/ta/man/translate/figs-metonymy הַ⁠גּוֹיִ֗ם 1 Here **nations** represents the people groups that live in the land that the Israelites will conquer. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “the peoples living in the land” +12:3 ucw6 rc://*/ta/man/translate/figs-explicit אֶת־מַצֵּ֣בֹתָ֔⁠ם 1 The people groups in the land built **stone pillars** as symbols of their god Baal. You could include this information if that would be helpful to your readers. Alternate translation: “their sacred stone pillars” +12:3 tsu8 rc://*/ta/man/translate/figs-metonymy אֶת־שְׁמָ֔⁠ם 1 Here, **name** represents idols and knowledge about them. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “any trace of those idols” +12:3 axu8 rc://*/ta/man/translate/figs-explicit הַ⁠מָּק֖וֹם הַ⁠הֽוּא 1 Here **that place** refers to all the places where the people living in the land worship idols as described in the previous verse. You could include this information if that would be helpful to your readers. Alternate translation: “those places of idol worship” +12:4 c44f rc://*/ta/man/translate/figs-explicit לֹֽא־תַעֲשׂ֣וּ⁠ן כֵּ֔ן לַ⁠יהוָ֖ה אֱלֹהֵי⁠כֶֽם 1 The implication is that the Israelites should not worship Yahweh the way the other nations worship their idols. The other nations worship their gods wherever they want, but the Israelites will only worship Yahweh in the place that Yahweh decides. You could include this information if it would be helpful for your readers. Alternate translation: “You shall not worship Yahweh your God as those nations worship their idols” +12:5 parv rc://*/ta/man/translate/grammar-connect-logic-contrast כִּ֠י אִֽם 1 Moses uses the word **But** here to indicate a strong contrast between how the Israelites will worship and how the other people groups worship. In your translation, indicate this strong contrast in a way that is natural in your language. Alternate translation: “Rather” +12:5 on60 rc://*/ta/man/translate/figs-explicit מִ⁠כָּל־שִׁבְטֵי⁠כֶ֔ם לָ⁠שׂ֥וּם אֶת־שְׁמ֖⁠וֹ 1 The implication is that Yahweh will choose a place for the Israelites to worship him from the land belonging to one of the tribes. You could include this information if that would be helpful to your readers. Alternate translation: “from the land of one of your tribes” +12:5 h2cm rc://*/ta/man/translate/figs-metonymy אֶת־שְׁמ֖⁠וֹ 1 Here, **name** represents all of Yahweh: his power, presence, knowledge, and so on. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. See [chapter introduction](../12/intro.md) for more information about Yahweh’s presence. Alternate translation: “his presence” +12:5 x9cv rc://*/ta/man/translate/figs-youcrowd וּ⁠בָ֥אתָ שָֽׁמָּ⁠ה 1 Even though Moses is speaking to a group of people, **you** is singular here. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. +12:6 g357 rc://*/ta/man/translate/figs-synecdoche תְּרוּמַ֣ת יֶדְ⁠כֶ֑ם 1 Here **hand** represents the whole person in the act of giving an offering. Alternate translation: “the contribution that you personally give” +12:6 cdg4 rc://*/ta/man/translate/figs-possession וְ⁠נִדְרֵי⁠כֶם֙ 1 Here, Moses is using the possessive form to describe **offerings** that were given to fulfill **vows** one made. If your language would not use the possessive form for this, you could use an equivalent expression. Alternate translation: “and offerings to fulfill your vows” +12:6 gq5o rc://*/ta/man/translate/figs-explicit וּ⁠בְכֹרֹ֥ת 1 In [Exodus 13:2](Exo/13/02.md), Yahweh commands the Israelites to dedicate all firstborn males to him. This command would remind the Israelites that Yahweh saved the firstborn sons from the plague in Egypt that killed all other firstborn sons. You could include this information if that would be helpful to your readers. Alternate translation: “and the firstborn males that you are commanded to sacrifice from” +12:6 n2pg rc://*/ta/man/translate/figs-genericnoun בְּקַרְ⁠כֶ֖ם וְ⁠צֹאנְ⁠כֶֽם 1 The words **herds** and **flocks** do not refer to specific groups of animals. They describe any groups of animals that an Israelite might own. Express this in the way that would be most natural in your language. Alternate translation: “any of your animals” +12:7 jsco rc://*/ta/man/translate/figs-explicit וַ⁠אֲכַלְתֶּם־שָׁ֗ם לִ⁠פְנֵי֙ יְהוָ֣ה אֱלֹֽהֵי⁠כֶ֔ם 1 [Leviticus 1-16](Lev/01/01.md) describes the different types of offering and which parts of the offering the Israelites could eat. The Israelites had to eat the cooked sacrifice within the court of the tabernacle within a certain amount of time after offering the sacrifice. You could include this information if it would be helpful for your readers. Alternate translation: “And there you shall eat the portions of the offerings before the face of Yahweh your God according to his commandments” +12:7 tvl1 rc://*/ta/man/translate/figs-explicit שָׁ֗ם 1 Here, the word **there** refers to the place that Yahweh will choose for the children of Israel to worship that is mentioned in [verse 5](../12/05.md). You could include this information if that would be helpful to your readers. Alternate translation: “at the chosen place of worship” +12:7 a9rd rc://*/ta/man/translate/figs-idiom מִשְׁלַ֣ח יֶדְ⁠כֶ֔ם 1 Here, **the sending out of your hand** is an idiom that means “the results of your hard work.” If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “the fruit of your labor” or “the results of your hard work” +12:7 yf5f rc://*/ta/man/translate/figs-synecdoche יֶדְ⁠כֶ֔ם 1 Moses is using **hand** to represent all of a person in the act of working. If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: “you yourself” +12:7 wldg rc://*/ta/man/translate/figs-explicit אֲשֶׁ֥ר בֵּֽרַכְ⁠ךָ֖ יְהוָ֥ה אֱלֹהֶֽי⁠ךָ 1 The implication is that Yahweh is the one who enables the Israelites to be successful in all their work. You could include this information if that would be helpful to your readers. Alternate translation: “which you have because of the favor of Yahweh your God” +12:8 jea6 rc://*/ta/man/translate/figs-explicit לֹ֣א תַעֲשׂ֔וּ⁠ן כְּ֠⁠כֹל אֲשֶׁ֨ר אֲנַ֧חְנוּ עֹשִׂ֛ים פֹּ֖ה הַ⁠יּ֑וֹם אִ֖ישׁ כָּל־הַ⁠יָּשָׁ֥ר בְּ⁠עֵינָֽי⁠ו 1 The implication is that, at the time of this speech, the Israelites are worshiping Yahweh in whichever manner they want to. You could include this information if that would be helpful to your readers. Alternate translation: “Right now, every man does whatever worship is right in his eyes, but you shall not do any of that in the future” +12:8 lsm2 rc://*/ta/man/translate/figs-exclusive אֲנַ֧חְנוּ 1 Moses is using the pronoun **we** to refer to himself and all the Israelites, so use the inclusive form of that word if your language marks that distinction. If the change in pronoun from “you” to **we** would be confusing for your readers, you could use the second person pronoun here. Alternate translation: “you” +12:8 pn42 rc://*/ta/man/translate/figs-genericnoun אִ֖ישׁ 1 The word **man** represents all people in general, not one particular man. If it would be helpful in your language, you could use a more natural expression and change the following pronouns to fit. Alternate translation: “each person doing” +12:8 g6dg rc://*/ta/man/translate/figs-idiom בְּ⁠עֵינָֽי⁠ו 1 Here, **in his eyes** is an idiom for a person's opinion or evaluation. Moses speaks as if evaluating something were physically seeing it with one's **eyes**. If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “according to his own evaluation” +12:9 w9a7 rc://*/ta/man/translate/grammar-connect-logic-result כִּ֥י 1 The word translated as **for** indicates that what follows is a reason for what came before. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation: “since” +12:9 b2t6 rc://*/ta/man/translate/figs-hendiadys אֶל־הַ⁠מְּנוּחָה֙ וְ⁠אֶל־הַֽ⁠נַּחֲלָ֔ה 1 The two words **rest** and **inheritance** express a single idea. The word **rest** tells what it their lives will be like when the Israelites live in the land. If it would be more natural in your language, you could express this meaning in a different way. Alternate translation: “to the land of your inheritance where you will rest” +12:9 d8re rc://*/ta/man/translate/figs-abstractnouns הַ⁠מְּנוּחָה֙ 1 If your language does not use an abstract noun for the idea behind the word **the rest**, you can express the same idea with a comparable phrase. Alternate translation: “the land where you will live without having to fight” +12:9 lx2i rc://*/ta/man/translate/figs-youcrowd אֱלֹהֶ֖י⁠ךָ & לָֽ⁠ךְ 1 Even though Moses is speaking to a group of people, **you** and **your** are singular here. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. +12:10 d8yv rc://*/ta/man/translate/figs-explicit וְ⁠הֵנִ֨יחַ לָ⁠כֶ֧ם מִ⁠כָּל־אֹיְבֵי⁠כֶ֛ם מִ⁠סָּבִ֖יב 1 The implication is that the Israelites will not have to defend their land from nearby people groups. Yahweh will protect them and cause the other nations to fear the Israelites. You could include this information if that would be helpful to your readers. Alternate translation: “and he will prevent nearby foes from attacking you” +12:11 lu6o rc://*/ta/man/translate/grammar-connect-words-phrases וְ⁠הָיָ֣ה 1 Moses is using **And it will be** to introduce commands for the future. If the connection between this statement and the previous one is not clear, you may want to use a connecting word to show how this statement relates to what came before it. Use a natural form in your language for connecting this statement to the previous one. Alternate translation: “Then” +12:11 zegd rc://*/ta/man/translate/figs-infostructure וְ⁠הָיָ֣ה הַ⁠מָּק֗וֹם אֲשֶׁר־יִבְחַר֩ יְהוָ֨ה אֱלֹהֵי⁠כֶ֥ם בּ⁠וֹ֙ לְ⁠שַׁכֵּ֤ן שְׁמ⁠וֹ֙ שָׁ֔ם שָׁ֣מָּ⁠ה תָבִ֔יאוּ אֵ֛ת כָּל־אֲשֶׁ֥ר אָנֹכִ֖י מְצַוֶּ֣ה אֶתְ⁠כֶ֑ם 1 If it would be more natural in your language, you could rearrange these phrases so that the subject and verb are clear. Alternate translation: “You will bring all that I command you to the place which Yahweh your God will choose for His name to dwell” +12:11 y5bp rc://*/ta/man/translate/figs-metonymy שְׁמ⁠וֹ֙ 1 Here, **name** represents all of Yahweh: his power, presence, knowledge, and so on. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. See [chapter introduction](../12/intro.md) for more information about Yahweh’s presence. Alternate translation: “for his presence” +12:11 v237 rc://*/ta/man/translate/figs-synecdoche וּ⁠תְרֻמַ֣ת יֶדְ⁠כֶ֔ם 1 Here **hand** represents the whole person in the act of giving an offering. Alternate translation: “the contribution that you personally give” +12:11 qts6 rc://*/ta/man/translate/figs-possession מִבְחַ֣ר נִדְרֵי⁠כֶ֔ם אֲשֶׁ֥ר 1 Here, Moses is using the possessive form to describe **offerings** that were given to fulfill **vows** one made. If your language would not use the possessive form for this, you could use an equivalent expression. Alternate translation: “and the offerings you choose to give to fulfill your vows” +12:12 h8ry rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵי֮ 1 Here, **face** represents the presence of someone. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “before” +12:12 m7is rc://*/ta/man/translate/figs-metonymy בְּ⁠שַֽׁעֲרֵי⁠כֶ֔ם 1 Here, **gates** represents the border of a town or city. Anyone who was inside the gates was part of the community. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “is within your community” +12:12 d42i rc://*/ta/man/translate/figs-explicit כִּ֣י אֵ֥ין ל֛⁠וֹ חֵ֥לֶק וְ⁠נַחֲלָ֖ה אִתְּ⁠כֶֽם 1 As explained in [Numbers 18:21-25](Num/18/21.md), the Levites received and enjoyed the tithes from the rest of the Israelites. Since the tithe is their **inheritance**, Yahweh did not allot any land to them. You could include this information if it would be helpful for your readers. Alternate translation: “because Yahweh gave the tithe to them and they have no allotment of land” +12:12 b6hq waiting rc://*/ta/man/translate/figs-metonymy ל֛⁠וֹ 1 Here “he” refers to Levi. Levi represents all of his descendants. Alternate translation: “they have no portion” +12:13 s8x7 rc://*/ta/man/translate/figs-youcrowd הִשָּׁ֣מֶר לְ⁠ךָ֔ & תַּעֲלֶ֖ה עֹלֹתֶ֑י⁠ךָ & תִּרְאֶֽה 1 Even though Moses is speaking to a group of people, **you**, **your**, and the commands are singular in this verse. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. +12:13 q449 rc://*/ta/man/translate/figs-hypo פֶּֽן 1 Moses is using the word **lest** to introduce a hypothetical condition as a warning for a negative consequence. Use a natural form in your language for introducing a situation that could happen. Alternate translation: “in case” +12:13 drj5 rc://*/ta/man/translate/figs-metaphor תִּרְאֶֽה 1 Here **see** means “desire.” Moses is speaking of seeing something as if it were desiring it. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “you desire” +12:14 tu2l rc://*/ta/man/translate/grammar-connect-logic-contrast כִּ֣י אִם 1 Moses uses the word **except** here to indicate a strong contrast between where the Israelites might want to offer sacrifices and the one place that Yahweh commands them to offer sacrifices. In your translation, indicate this strong contrast in a way that is natural in your language. Alternate translation: “rather” +12:14 h4by rc://*/ta/man/translate/figs-explicit בְּ⁠אַחַ֣ד שְׁבָטֶ֔י⁠ךָ 1 The implication is that Yahweh will choose a place for the Israelites to worship him from the land belonging to one of the tribes. You could include this information if that would be helpful to your readers. Alternate translation: “within the borders of a tribe” +12:15 pi3m rc://*/ta/man/translate/figs-youcrowd נַפְשְׁ⁠ךָ֜ תִּזְבַּ֣ח ׀ וְ⁠אָכַלְתָּ֣ & אֱלֹהֶ֛י⁠ךָ & לְ⁠ךָ֖ & שְׁעָרֶ֑י⁠ךָ 1 Even though Moses is speaking to a group of people, **you** and **your** are singular in this verse. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. +12:15 kks6 rc://*/ta/man/translate/figs-explicit תִּזְבַּ֣ח ׀ וְ⁠אָכַלְתָּ֣ בָשָׂ֗ר 1 The implication is that the Israelits could **kill and eat animals** for food anywhere they wanted, as much as they wanted. The command from the previous verse only applies to animals killed for sacrifices. You could include this information if that would be helpful to your readers. Alternate translation: “you may kill and eat animals for food” +12:15 lje2 rc://*/ta/man/translate/figs-synecdoche שְׁעָרֶ֑י⁠ךָ 1 Here the word **gates** refers to the entire city or town. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “your cities” +12:15 e0l8 rc://*/ta/man/translate/figs-metonymy בְּ⁠כָל־אַוַּ֨ת נַפְשְׁ⁠ךָ֜ 1 Here **soul** represents a person’s inner being, will, and desires. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “however you yourself desire” +12:15 ztfi rc://*/ta/man/translate/figs-explicit כְּ⁠בִרְכַּ֨ת יְהוָ֧ה אֱלֹהֶ֛י⁠ךָ אֲשֶׁ֥ר נָֽתַן־לְ⁠ךָ֖ 1 The implication is that the Israelites have animals to eat because Yahweh blessed them with access to food. You could include this information if that would be helpful to your readers. Alternate translation: “whatever animals Yahweh your God has enabled you to own” +12:15 q9mn rc://*/ta/man/translate/figs-metaphor הַ⁠טָּמֵ֤א וְ⁠הַ⁠טָּהוֹר֙ 1 A **clean** person is anyone who has is ceremonially clean according to Yahweh’s law. An **unclean** person is anyone who has touched something unclean according to the law. If it would be helpful in your language, consider stating this plainly. Alternate translation: “everyone, whether or not they have touched anything unclean” +12:15 g3mn rc://*/ta/man/translate/figs-nominaladj הַ⁠טָּמֵ֤א וְ⁠הַ⁠טָּהוֹר֙ 1 Moses is using the adjectives **unclean** and **clean** as nouns to refer to people and their ceremonial purity. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “people who are unclean and people who are clean” +12:15 gti8 rc://*/ta/man/translate/figs-explicit כַּ⁠צְּבִ֖י 1 The implication is that the Israelites could eat domesticated animals (which were designated for certain sacrifices) for food, just as they would eat wild animals (which were not used in sacrifices). You could include this information if that would be helpful to your readers. Alternate translation: “as you are permitted to eat wild animals like the gazelle” +12:15 u3a5 rc://*/ta/man/translate/translate-unknown כַּ⁠צְּבִ֖י וְ⁠כָ⁠אַיָּֽל 1 A **gazelle* and a **deer** are hoofed animals with long, thin legs that can run quickly. Their males grow horns from their head. If your readers would not be familiar with these types of animals, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “such as the hoofed wild animals” +12:16 gaan rc://*/ta/man/translate/grammar-connect-logic-contrast רַ֥ק 1 Moses uses the word **Only** here to indicate a strong contrast between which parts of the animals that the Israelites could and could not eat. In your translation, indicate this strong contrast in a way that is natural in your language. Alternate translation: “Except” 12:16 fvd4 rc://*/ta/man/translate/figs-explicit But you will not eat the blood 0 The blood represents life and God did not allow the people to eat the blood along with the meat. The full meaning of this statement can be made explicit. 12:17 x27w 0 # General Information:\n\nMoses describes to the people all the special offerings and sacrifices that are to be made at the tabernacle. 12:17 di9l rc://*/ta/man/translate/figs-synecdoche within your gates 0 Here “gates” represents the whole city. Alternate translation: “inside your city” or “at your homes” From c41f707de4704796584d57641aa0578f537eee80 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Tue, 15 Aug 2023 23:45:28 +0000 Subject: [PATCH 065/127] Merge justplainjane47-tc-create-1 into master by justplainjane47 (#3467) --- tn_TIT.tsv | 16 ++++++++-------- 1 file changed, 8 insertions(+), 8 deletions(-) diff --git a/tn_TIT.tsv b/tn_TIT.tsv index 2bdb4f0e16..5be2797e9f 100644 --- a/tn_TIT.tsv +++ b/tn_TIT.tsv @@ -1,20 +1,20 @@ Reference ID Tags SupportReference Quote Occurrence Note -front:intro m2jl 0 # Introduction to Titus\n\n## Part 1: General Introduction\n\n### Outline of the book of Titus\n\n1. Paul instructs Titus to appoint godly leaders. (1:1–16)\n2. Paul instructs Titus to train people to live godly lives. (2:1–3:11)\n3. Paul ends by sharing some of his plans and sending greetings to various believers. (3:12–15)\n\n### Who wrote the book of Titus?\n\nPaul wrote the book of Titus. Paul was from the city of Tarsus. He had been known as Saul in his early life. Before becoming a believer, Paul was a Pharisee. He persecuted believers. After he became a believer, he traveled several times throughout the Roman Empire telling people about Jesus.\n\n### What is the book of Titus about?\n\nPaul wrote this letter to Titus, his fellow worker, who was leading the churches on the island of Crete. Paul instructed him about selecting church leaders. Paul also described how the believers should behave towards each other. He also encouraged them all to live in a way that pleases God.\n\n### How should the title of this book be translated?\n\nTranslators may choose to call this book by its traditional title, “Titus.” Or they may choose a clearer title, such as “Paul’s Letter to Titus” or “A Letter to Titus.” (See: [[rc://*/ta/man/translate/translate-names]])\n\n## Part 2: Important Religious and Cultural Concepts\n\n### In what roles can people serve within the church?\n\nThere are some teachings in the book of Titus about whether a woman or divorced man can serve in positions of leadership within the church. Scholars disagree about the meaning of these teachings. Further study on these issues may be necessary before translating this book.\n\n## Part 3: Important Translation Issues\n\n### Singular and plural **you**\n\nIn this book, the word **I** refers to Paul. Also, the word **you** is almost always singular and refers to Titus. The exception to this is 3:15. (See [[rc://*/ta/man/translate/figs-yousingular]])\n\n### What is the meaning of **God our Savior**?\n\nThis is a common phrase in this letter. Paul meant to make the readers think about how God forgave them in Christ for sinning against him, and by forgiving them he saved them from being punished when he judges all people. A similar phrase in this letter is **our great God and Savior Jesus Christ**. -1:intro c7me 0 # Titus 1 General Notes\n\n## Structure and formatting\n\nPaul formally introduces this letter in verses 1–4. Writers often began letters in this way in the ancient Near East.\n\nIn verses 6–9, Paul lists several qualities that a man must have if he is to be an elder in the church. (See: rc://*/ta/man/translate/figs-abstractnouns) Paul gives a similar list in 1 Timothy 3.\n\n## Special concepts in this chapter\n\n### Elders\n\nThe church has used different titles for church leaders. Some titles include overseer, elder, pastor, and bishop.\n\n## Other possible translation difficulties in this chapter\n\n### Should, may, must\n\nThe ULT uses different words that indicate requirements or obligations. These verbs have different levels of force associated with them. The subtle differences may be difficult to translate. The UST translates these verbs in a more general way. +front:intro m2jl 0 # Introduction to Titus\n\n## Part 1: General Introduction\n\n### Outline of the book of Titus\n\n1. Paul instructs Titus to appoint godly leaders. (1:1–16)\n2. Paul instructs Titus to train people to live godly lives. (2:1–3:11)\n3. Paul ends by sharing some of his plans and sending greetings to various believers. (3:12–15)\n\n### Who wrote the book of Titus?\n\nPaul wrote the book of Titus. Paul was from the city of Tarsus. He had been known as Saul in his early life. Before becoming a believer, Paul was a Pharisee. He persecuted believers. After he became a believer, he traveled several times throughout the Roman Empire, telling people about Jesus.\n\n### What is the book of Titus about?\n\nPaul wrote this letter to Titus, his fellow worker, who was leading the churches on the island of Crete. Paul instructed him about selecting church leaders. Paul also described how believers should behave toward each other. He also encouraged them all to live in a way that pleases God.\n\n### How should the title of this book be translated?\n\nTranslators may choose to call this book by its traditional title, “Titus.” Or they may choose a clearer title, such as “Paul’s Letter to Titus” or “A Letter to Titus.” (See: [[rc://*/ta/man/translate/translate-names]])\n\n## Part 2: Important Religious and Cultural Concepts\n\n### In what roles can people serve within the church?\n\nThere are some teachings in the book of Titus about whether a woman or divorced man can serve in positions of leadership within the church. Scholars disagree about the meaning of these teachings. Further study on these issues may be necessary before translating this book.\n\n## Part 3: Important Translation Issues\n\n### Singular and plural **you**\n\nIn this book, the word **I** refers to Paul. Also, the word **you** is almost always singular and refers to Titus. The exception to this is 3:15. (See [[rc://*/ta/man/translate/figs-yousingular]])\n\n### What is the meaning of **God our Savior**?\n\nThis is a common phrase in this letter. Paul meant to make the readers think about how God forgave them in Christ for sinning against him, and by forgiving them he saved them from being punished when he judges all people. A similar phrase in this letter is **our great God and Savior Jesus Christ**. +1:intro c7me 0 # Titus 1 General Notes\n\n## Structure and Formatting\n\nPaul formally introduces this letter in verses 1–4. Writers often began letters in this way in the ancient Near East.\n\nIn verses 6–9, Paul lists several qualities that a man must have if he is to be an elder in the church. (See: rc://*/ta/man/translate/figs-abstractnouns) Paul gives a similar list in 1 Timothy 3.\n\n## Special Concepts in this Chapter\n\n### Elders\n\nThe church has used different titles for church leaders. Some titles include overseer, elder, pastor, and bishop.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Should, may, must\n\nThe ULT uses different words that indicate requirements or obligations. These verbs have different levels of force associated with them. The subtle differences may be difficult to translate. The UST translates these verbs in a more general way. 1:1 rtc9 rc://*/ta/man/translate/figs-abstractnouns κατὰ πίστιν ἐκλεκτῶν Θεοῦ καὶ ἐπίγνωσιν ἀληθείας 1 The words **faith**, **knowledge**, and **truth** are abstract nouns. If it would be more clear in your language, you could express those ideas in another way. Alternate translation: “to help God’s chosen people to continue to trust him and to know every true thing” 1:1 xrtm rc://*/ta/man/translate/figs-activepassive ἐκλεκτῶν Θεοῦ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “of the people whom God has chosen” 1:1 tn97 rc://*/ta/man/translate/figs-ellipsis καὶ ἐπίγνωσιν ἀληθείας 1 Paul is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “and for their knowledge of the truth” or “and so that the chosen people of God might know the truth” -1:1 fyf8 rc://*/ta/man/translate/figs-abstractnouns τῆς κατ’ εὐσέβειαν 1 Here, **godliness** is an abstract noun that refers to living in a way that pleases God. Alternate translation: “that is suitable for honoring God” -1:2 xyz9 rc://*/ta/man/translate/grammar-connect-words-phrases ἐπ’ ἐλπίδι ζωῆς αἰωνίου 1 Here **hope** could be connected to: (1) **godliness**, meaning that if we live to please God, we will have hope of eternal life. Alternate translation: “which gives us the certain hope of everlasting life” or (2) **knowledge of the truth**, meaning that this hope of eternal life is part of the truth, and that knowing the truth gives hope of eternal life. Alternate translation: “and that teaches us to expect eternal life” +1:1 fyf8 rc://*/ta/man/translate/figs-abstractnouns τῆς κατ’ εὐσέβειαν 1 Here, **godliness** is an abstract noun that refers to living in a way that pleases God. Alternate translation: “that is suitable for honoring God” +1:2 xyz9 rc://*/ta/man/translate/grammar-connect-words-phrases ἐπ’ ἐλπίδι ζωῆς αἰωνίου 1 Here **hope** could be connected to: (1) **godliness**, meaning that if we live to please God, we will have hope of eternal life. Alternate translation: “which gives us the certain hope of everlasting life” or (2) **knowledge of the truth**, meaning that this hope of eternal life is part of the truth, and that knowing the truth gives hope of eternal life. Alternate translation: “and that teaches us to expect eternal life” 1:2 u0gk rc://*/ta/man/translate/figs-abstractnouns ἐπ’ ἐλπίδι ζωῆς αἰωνίου 1 If your language does not use an abstract noun for the idea of **hope**, you could express the same idea in another way. Alternate translation: “which leads us to confidently expect eternal life” -1:2 vyuu rc://*/ta/man/translate/figs-doublenegatives ὁ ἀψευδὴς Θεὸς 1 If it would be clearer in your language, you could use a positive expression here instead of this double negative. Alternate translation: “God, who is completely trustworthy” +1:2 vyuu rc://*/ta/man/translate/figs-doublenegatives ὁ ἀψευδὴς Θεὸς 1 If it would be clearer in your language, you could use a positive expression here instead of this double negative. Alternate translation: “God who is completely trustworthy” 1:2 r2gj πρὸ χρόνων αἰωνίων 1 Alternate translation: “before time began” 1:3 b22h καιροῖς ἰδίοις 1 Alternate translation: “at the proper time” 1:3 swi9 rc://*/ta/man/translate/figs-metaphor ἐφανέρωσεν & τὸν λόγον αὐτοῦ 1 Paul speaks of God’s word as if it were an object that could be visibly shown to people. Alternate translation: “he caused me to understand his message” 1:3 abc9 rc://*/ta/man/translate/figs-explicit ἐν κηρύγματι 1 Paul assumes that his readers will understand that **the proclamation** refers to the message of the gospel of Jesus Christ. You could include this information if that would be helpful to your readers. Alternate translation: “by means of the proclamation of the message about Jesus” 1:3 m41u rc://*/ta/man/translate/figs-activepassive ὃ ἐπιστεύθην ἐγὼ 1 If your language does not use this passive form, you can state this in active form. Alternate translation: “the one that he entrusted to me” or “the one that he gave me the responsibility to preach” 1:3 xy18 rc://*/ta/man/translate/figs-exclusive ἡμῶν 1 Here, **our** includes Paul, Titus, and all believers. -1:4 gu55 rc://*/ta/man/translate/figs-metaphor γνησίῳ τέκνῳ 1 Though Titus was not Paul’s biological **son**, they share a common faith in Christ. Paul considers relationship to Christ through faith to be more important than biological relationship. Thus, because of their relative ages and shared faith in Christ, Paul considers Titus as his own son. It may also be that Paul led Titus to faith in Christ, and so Titus is like a son in this spiritual sense. Alternate translation: “you are like a son to me” +1:4 gu55 rc://*/ta/man/translate/figs-metaphor γνησίῳ τέκνῳ 1 Though Titus was not Paul’s biological **son**, they share a common faith in Christ. Paul considers relationship to Christ through faith to be more important than biological relationship. Thus, because of their relative ages and shared faith in Christ, Paul considers Titus as his own son. It may also be that Paul led Titus to faith in Christ, and so Titus is like a son in this spiritual sense. Alternate translation: “like a son to me” 1:4 wx6c rc://*/ta/man/translate/figs-abstractnouns κατὰ κοινὴν πίστιν 1 Paul and Titus both share the same **faith** in Christ. If your language does not use an abstract noun for the idea of **faith**, you could express the same idea in another way. Alternate translation: “because we both trust in Jesus Christ” 1:4 h93t rc://*/ta/man/translate/figs-ellipsis χάρις καὶ εἰρήνη 1 This was a common greeting Paul used. He is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words if it would be clearer in your language. Alternate translation: “May you experience grace and peace” 1:4 vft3 rc://*/ta/man/translate/figs-abstractnouns χάρις καὶ εἰρήνη ἀπὸ Θεοῦ Πατρὸς καὶ Χριστοῦ Ἰησοῦ τοῦ Σωτῆρος ἡμῶν 1 If your language does not use abstract nouns for the ideas of **Grace** and **peace**, you could express the same ideas in another way. Alternate translation: “May God the Father and Christ Jesus our Savior be gracious to you and give you a peaceful spirit” @@ -26,7 +26,7 @@ front:intro m2jl 0 # Introduction to Titus\n\n## Part 1: General Introduction 1:5 b52u καταστήσῃς & πρεσβυτέρους 1 Alternate translation: “appoint elders” or “designate elders” 1:5 p56w πρεσβυτέρους 1 In the early Christian churches, Christian **elders** gave spiritual leadership to the assemblies of believers. This word refers to people who are mature in faith. 1:6 jen8 rc://*/ta/man/translate/figs-explicit εἴ τίς ἐστιν ἀνέγκλητος 1 This is the beginning of the description of the character of an elder. Paul assumes that Titus understands that he is to choose men who fit the following description. You could include this information if that would be helpful to your readers. Alternate translation: “an elder must be blameless” or “any man you choose to be an elder must be without blame” -1:6 ab70 rc://*/ta/man/translate/figs-doublenegatives ἀνέγκλητος 1 To be **blameless** is to be known as a person who does not do bad things. If it would be clearer in your language, you could state this positively. Alternate translation: “a person who has a good reputation” +1:6 ab70 rc://*/ta/man/translate/figs-doublenegatives ἀνέγκλητος 1 To be **blameless** is to be known as a person who does not do bad things. If it would be clearer in your language, you could state this positively. Alternate translation: “a person who has a good reputation” 1:6 q6uy rc://*/ta/man/translate/figs-explicit μιᾶς γυναικὸς ἀνήρ 1 This means that he has only **one wife**; that is, he does not have any other wives or concubines. This also means that he does not commit adultery and may also mean that he has not divorced a previous wife. Alternate translation: “a man who has only one woman” or “a man who is faithful to his wife” 1:6 wd6q τέκνα & πιστά 1 This could refer to: (1) children who believe in Jesus or (2) children who are trustworthy. 1:7 lz7x τὸν ἐπίσκοπον 1 The word **overseer** is another name for the same position of spiritual leadership that Paul referred to as “elder” in 1:5. This term focuses on the function of the elder: he oversees the activities and people of the church. @@ -44,7 +44,7 @@ front:intro m2jl 0 # Introduction to Titus\n\n## Part 1: General Introduction 1:10 w9kk rc://*/ta/man/translate/figs-metaphor ματαιολόγοι 1 Here, **empty** is a metaphor for useless, and **empty talkers** are people who say useless or foolish things. Alternate translation: “people who say useless things” 1:10 ga6n φρεναπάται 1 The word **deceivers** describes people who are actively trying to convince people to believe in something other than the true gospel that Paul preaches. Alternate translation: “people who convince others to believe things that are not true” 1:10 abcd rc://*/ta/man/translate/figs-hendiadys ματαιολόγοι, καὶ φρεναπάται 1 Both **empty talkers** and **deceivers** refer to the same people who are also **rebellious**. These people taught false, worthless things and wanted other people to believe them. Alternate translation: “people who say wrong things so that others will believe things that are not true” -1:10 pu74 rc://*/ta/man/translate/figs-metonymy οἱ ἐκ τῆς περιτομῆς 1 Here, **circumcision** represents the Jewish believers who taught that men must be circumcised in order to please God. This teaching is false. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the ones who teach that men must be circumcised in order to please God” +1:10 pu74 rc://*/ta/man/translate/figs-metonymy οἱ ἐκ τῆς περιτομῆς 1 Here, **circumcision** represents the Jewish believers who taught that men must be circumcised in order to please God. This teaching is false. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the ones who teach that men must be circumcised in order to please God” 1:11 f4iy rc://*/ta/man/translate/figs-explicit οὓς δεῖ ἐπιστομίζειν 1 The implication is that these people must be stopped from teaching. You could include this information if that would be helpful to your readers. Alternate translation: “You must prevent them from spreading their false teachings” or “Someone must stop them from deceiving others by their words” 1:11 aqi5 rc://*/ta/man/translate/figs-explicit ὅλους οἴκους ἀνατρέπουσιν 1 The issue was that they were leading families away from the truth and destroying their faith. You could include this information if that would be helpful to your readers. Alternate translation: “are ruining the faith of entire families” 1:11 at7c αἰσχροῦ κέρδους χάριν 1 Here, **shameful profit** refers to money that people are paid for doing things that are not honorable. Consider how to express this in your language. From b750047f4acce58c4eadd0f10608d885a41510b7 Mon Sep 17 00:00:00 2001 From: avaldizan Date: Wed, 16 Aug 2023 21:09:39 +0000 Subject: [PATCH 066/127] Merge avaldizan-tc-create-1 into master by avaldizan (#3457) --- tn_PRO.tsv | 177 +++++++++++++++++++++++++++++++++++++---------------- 1 file changed, 125 insertions(+), 52 deletions(-) diff --git a/tn_PRO.tsv b/tn_PRO.tsv index c6f2a00a9a..85e32670aa 100644 --- a/tn_PRO.tsv +++ b/tn_PRO.tsv @@ -1647,7 +1647,6 @@ front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduct 14:23 dbn5 rc://*/ta/man/translate/figs-explicit וּ⁠דְבַר־שְׂ֝פָתַ֗יִם 1 Here, Solomon implies that this refers to **the words of lips** without any **toil**. If it would be helpful in your language, you could state this explicitly. Alternate translation: “but the word of lips without toil” or “but the word of lips by itself” 14:23 vvln rc://*/ta/man/translate/figs-possession וּ⁠דְבַר־שְׂ֝פָתַ֗יִם 1 Here, Solomon is using the possessive form to describe **the word** that is spoken with **lips**. If your language would not use the possessive form for this, you could use a different expression. Alternate translation: “but the word spoken by lips” 14:23 r2lz rc://*/ta/man/translate/figs-metonymy וּ⁠דְבַר 1 See how you translated the similar use of **word** in [12:25](../12/25.md). -14:23 auv3 rc://*/ta/man/translate/figs-synecdoche שְׂ֝פָתַ֗יִם 1 See how you translated the same use of **lips** in [10:18](../10/18.md). 14:23 a06s rc://*/ta/man/translate/grammar-connect-logic-result אַךְ־לְ⁠מַחְסֽוֹר 1 Here, **is only** indicates that **lack** is the result of the preceding phrase. Use the most natural way in your language to indicate result. Alternate translation: “results only in lack”\n 14:24 dc97 rc://*/ta/man/translate/figs-metaphor עֲטֶ֣רֶת 1 Here, Solomon speaks of the reward of **the wise ones** as if it were a **crown** they wear. If it would be helpful in your language, you could express the meaning plainly or use a simile. See how you translated the similar use of **crown** in [14:18](../14/18.md). Alternate translation: “The reward of” or “The reward that is like a crown of”\n 14:24 u3bw rc://*/ta/man/translate/figs-abstractnouns אִוֶּ֖לֶת כְּסִילִ֣ים 1 See how you translated this phrase in [14:8](../14/08.md). @@ -2964,68 +2963,141 @@ front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduct 23:35 d6ej rc://*/ta/man/translate/figs-metaphor מָתַ֥י אָקִ֑יץ 1 Here, **wake up** refers to the drunk person becoming sober again. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “When will I sober up” 23:35 lesx rc://*/ta/man/translate/figs-ellipsis א֝וֹסִ֗יף אֲבַקְשֶׁ֥⁠נּוּ עֽוֹד 1 The words **add** and **seek it again** express a single idea. The word **add** emphasizes the repetition of seeking more wine to drink. If it would be more natural in your language, you could express this meaning in a different way. Alternate translation: “I will seek it yet again” 23:35 r9kx rc://*/ta/man/translate/figs-explicit אֲבַקְשֶׁ֥⁠נּוּ עֽוֹד 1 The drunk person implies that he will **seek** more wine and drink it. If it would be helpful in your language, you could state this explicitly. Alternate translation: “I will seek wine to drink again” -24:intro nl8m 0 # Proverbs 24 General Notes\n\n## Structure and formatting\n\nChapter 24 continues the section beginning in the previous chapter and is mainly filled with short, individual proverbs.\n\nThe second half of this chapter finishes the section.\n\n## Special concepts in this chapter\n\n### Lazy man story\n\nUnlike much of Proverbs, verses 30–34 tell a short story about a lazy man, which ends in a very memorable proverb.\n +24:intro nl8m 0 # Proverbs 24 General Notes\n\n## Structure and formatting\n\n4. Sayings from wise men (22:17–24:22)\n * Introduction to the sayings (22:17–21)\n * The sayings (22:22–24:22)\n5. More sayings from wise men (24:23–34)\n\n[24:1](../24/01.md)–[22](../24/22.md) finishes the section of 30 sayings by “the wise ones” that began in [22:22](../22/22.md). This section mostly contains longer proverbs, except for [24:7](../24/07.md) and [24:10](../24/10.md).\n\n[24:23](../24/23.md)–[34](../24/34.md) contain an additional short collection of sayings by “the wise ones.” This section contains proverbs of varying lengths, the longest being [24:30](../24/30.md)–[34](../24/34.md).\n 24:1 d1dq 0 [24:1](../24/01.md)–[2](../24/02.md) is Saying 19 of the 30 “words of the wise ones.” -24:2 dw7g rc://*/ta/man/translate/figs-synecdoche their hearts 0 The words “their hearts” refer to the whole person. Alternate translation: “they” -24:2 m8px rc://*/ta/man/translate/figs-synecdoche their lips 0 The words “their lips” refer to the whole person. Alternate translation: “they” -24:2 es5l talk about trouble 0 Alternate translation: “talk about causing harm” or “talk about creating problems” -24:3 f9id 0 [24:3](../24/03.md)–[4](../24/04.md) is Saying 20 of the 30 “words of the wise ones.” -24:3 hiy4 rc://*/ta/man/translate/figs-abstractnouns Through wisdom a house is built 0 If your language does not use an abstract noun for the idea behind the word **wisdom**, you could express the same idea with an adjective. These words can be translated in active form. Alternate translation: “People need to be wise if they are to build a good house” (See also: [[rc://*/ta/man/translate/figs-activepassive]]) -24:3 q4cp rc://*/ta/man/translate/figs-abstractnouns by understanding it is established 0 If your language does not use an abstract noun for the idea behind the word **understanding**, you could express the same idea with a verbal form. These words can be translated in active form. Alternate translation: “People need to understand what is morally good and what is morally bad if they are to establish a house” (See also: [[rc://*/ta/man/translate/figs-activepassive]] and [[rc://*/ta/man/translate/figs-explicit]]) -24:3 mq3v rc://*/ta/man/translate/figs-metonymy it is established 0 The word “established” means made stable and strong. The word “house” is a metonym for the family that lives in the house, and the house being physically stable and strong is a metaphor for a family that lives in peace. (See also: [[rc://*/ta/man/translate/figs-metaphor]]) -24:4 ry4y rc://*/ta/man/translate/figs-abstractnouns By knowledge the rooms are filled 0 If your language does not use an abstract noun for the idea behind the word **knowledge**, you could express the same idea with a verbal form. These words can be translated in active form. Alternate translation: “People need to know what is precious and pleasant if they are to fill their rooms” (See also: [[rc://*/ta/man/translate/figs-activepassive]] and [[rc://*/ta/man/translate/figs-explicit]]) +24:1 wcy4 rc://*/ta/man/translate/figs-possession בְּ⁠אַנְשֵׁ֣י רָעָ֑ה 1 Here, the writer is using the possessive form to describe **men** who are characterized by **evil**. If your language would not use the possessive form for this, you could use a different expression. Alternate translation: “of evil men” +24:1 el7h rc://*/ta/man/translate/figs-gendernotations בְּ⁠אַנְשֵׁ֣י 1 Although the term **men** is masculine, the writer is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “of people of” +24:2 m8px יֶהְגֶּ֣ה לִבָּ֑⁠ם 1 Although **heart** is singular, it refers to all the hearts of the people who plot **violence**. If it would be helpful in your language, you could use the plural form. Alternate translation: “their hearts plot” +24:2 dw7g rc://*/ta/man/translate/figs-synecdoche לִבָּ֑⁠ם & שִׂפְתֵי⁠הֶ֥ם 1 Here, **hearts** and **lips** refer to the whole person. If it would be helpful in your language, you could express the meaning plainly, as in the UST. +24:2 es5l rc://*/ta/man/translate/figs-abstractnouns שֹׁ֭ד 1 See how you translated the abstract nouns **violence** in [3:31](../03/31.md). +24:2 w47q rc://*/ta/man/translate/figs-abstractnouns וְ֝⁠עָמָ֗ל 1 If your language does not use an abstract noun for the idea of **trouble**, you could express the same idea in another way. Alternate translation: “and … what troubles people” +24:3 f9id [24:3](../24/03.md)–[4](../24/04.md) is Saying 20 of the 30 “words of the wise ones.” +24:3 hiy4 rc://*/ta/man/translate/figs-abstractnouns בְּ֭⁠חָכְמָה & וּ֝⁠בִ⁠תְבוּנָ֗ה 1 See how you translated the abstract nouns **wisdom** and **understanding** in [1:2](../01/02.md). +24:3 q4cp rc://*/ta/man/translate/figs-activepassive יִבָּ֣נֶה בָּ֑יִת & יִתְכּוֹנָֽן 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “someone builds a house … someone establishes it” +24:3 mq3v rc://*/ta/man/translate/figs-explicit יִתְכּוֹנָֽן 1 Here, the word translated as **established** refers to being stable and secure. If it would be helpful in your language, you could state this explicitly. Alternate translation: “it is secure”\n\n +24:4 ry4y rc://*/ta/man/translate/figs-abstractnouns וּ֭⁠בְ⁠דַעַת 1 See how you translated the abstract noun knowledge in [1:4](../01/04.md). +24:4 qs01 rc://*/ta/man/translate/figs-activepassive חֲדָרִ֣ים יִמָּלְא֑וּ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “someone fills the rooms” +24:4 olo1 rc://*/ta/man/translate/figs-explicit חֲדָרִ֣ים 1 The writer implies that these are **the rooms** in the house described in the previous verse. If it would be helpful in your language, you could state this explicitly. Alternate translation: “the rooms of that house” 24:5 lfm0 0 [24:5](../24/05.md)–[6](../24/06.md) is Saying 21 of the 30 “words of the wise ones.” -24:5 my2f rc://*/ta/man/translate/figs-abstractnouns a man of knowledge increases his strength 0 The abstract nouns “knowledge” and “strength” can be translated as the verb “know” and the adjective “strong.” Alternate translation: “a man who knows many things is stronger because he knows these things” -24:6 e43z wage your war 0 Alternate translation: “fight your war” -24:6 nll1 advisors 0 those who tell government officials what those officials should do +24:5 otjk rc://*/ta/man/translate/figs-gendernotations גֶּֽבֶר־חָכָ֥ם & וְ⁠אִֽישׁ־דַּ֝֗עַת 1 Although the term **man** is masculine, the writer is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “Any person of wisdom … and any person of knowledge” +24:5 x64e rc://*/ta/man/translate/figs-possession גֶּֽבֶר־חָכָ֥ם 1 Here, the writer is using the possessive form to describe a **man** who is characterized by **wisdom**. If your language would not use the possessive form for this, you could use a different expression. Alternate translation: “A wise man” +24:5 my2f rc://*/ta/man/translate/figs-abstractnouns חָכָ֥ם בַּ⁠ע֑וֹז & דַּ֝֗עַת & כֹּֽחַ 1 If your language does not use abstract nouns for the ideas of **wisdom**, **strength**, **knowledge**, and **power**, you could express the same ideas in other ways. See how you translated **wisdom** in [1:2](../01/02.md) and **knowledge** in [1:4](../01/04.md). Alternate translation: “what is wise is with what is strong … what is knowledgeable … what is powerful” +24:5 ycd2 rc://*/ta/man/translate/figs-possession וְ⁠אִֽישׁ־דַּ֝֗עַת 1 Here, the writer is using the possessive form to describe a **man** who is characterized by **knowledge**. If your language would not use the possessive form for this, you could use a different expression. Alternate translation: “and a knowledgeable man” +24:6 e43z rc://*/ta/man/translate/figs-abstractnouns בְ֭⁠תַחְבֻּלוֹת 1 See how you translated **guidance** in [20:18](../20/18.md). +24:6 m7xx rc://*/ta/man/translate/figs-explicit תַּעֲשֶׂה־לְּ⁠ךָ֣ מִלְחָמָ֑ה 1 The writer implies fighting a successful **war**. If it would be helpful in your language, you could state this explicitly. Alternate translation: “you successfully make war for yourself” +24:6 nll1 rc://*/ta/man/translate/figs-metaphor וּ֝⁠תְשׁוּעָ֗ה בְּ⁠רֹ֣ב יוֹעֵֽץ 1 See how you translated the same clause in [11:14](../11/14.md). 24:7 krxt 0 [24:7](../24/07.md) is Saying 22 of the 30 “words of the wise ones.” -24:7 r9t9 rc://*/ta/man/translate/figs-idiom too high for a fool 0 This is an idiom. “too difficult for a fool to understand” -24:7 e2pv rc://*/ta/man/translate/figs-metonymy open his mouth 0 The mouth is a metonym for the words that come from the mouth. Alternate translation: “speak” +24:7 r9t9 rc://*/ta/man/translate/figs-idiom רָאמ֣וֹת לֶֽ⁠אֱוִ֣יל 1 Here, **high** is an idiom that means “too difficult to understand.” If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “are over the head of a fool” or “are too difficult for a fool to understand” +24:7 jus1 rc://*/ta/man/translate/figs-genericnoun לֶֽ⁠אֱוִ֣יל & לֹ֣א יִפְתַּח־פִּֽי⁠הוּ 1 Here, **a fool**, **he**, and **his** represent fools in general, not a specific **fool**. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “for any fool … that person will not open that person’s own mouth” +24:7 wny8 rc://*/ta/man/translate/figs-explicit בַּ֝⁠שַּׁ֗עַר 1 See how you translated the same use of **gate** in [22:22](../22/22.md). +24:7 e2pv rc://*/ta/man/translate/figs-metonymy לֹ֣א יִפְתַּח־פִּֽי⁠הוּ 1 Here, **open his mouth** refers to a person speaking. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “he will not speak” 24:8 a5cj 0 [24:8](../24/08.md)–[9](../24/09.md) is Saying 23 of the 30 “words of the wise ones.” -24:8 f9l9 a master of schemes 0 one who is skillful at making evil plans. Alternate translation: “a mischievous person” or “a troublemaker” +24:8 qfes rc://*/ta/man/translate/figs-genericnoun מְחַשֵּׁ֥ב & ל֝֗⁠וֹ 1 **One who plans** and **him** represent a type of person in general, not a specific person. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “Any person who plans … that person” +24:8 j0if rc://*/ta/man/translate/figs-abstractnouns לְ⁠הָרֵ֑עַ 1 See how you translated the abstract noun **evil** in [1:16](../01/16.md). +24:8 f9l9 rc://*/ta/man/translate/figs-possession בַּֽעַל־מְזִמּ֥וֹת 1 Here, the writer refers to a person who has many **schemes** as **a master of schemes**. If it would be helpful in your language, you could use a different expression. Alternate translation: “a person with many schemes” or “a troublemaker” +24:9 tto5 rc://*/ta/man/translate/figs-genericnoun זִמַּ֣ת אִוֶּ֣לֶת & לֵֽץ 1 **A scheme of folly** and **a mocker** refer to schemes and mockers in general, not a specific **scheme** or **mocker**. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “Any scheme of folly … any mocker” +24:9 q23j rc://*/ta/man/translate/figs-possession זִמַּ֣ת אִוֶּ֣לֶת 1 Here, the writer is using the possessive form to describe a **scheme** that is characterized by **folly**. If your language would not use the possessive form for this, you could use a different expression. Alternate translation: “A scheme characterized by folly” +24:9 f98i rc://*/ta/man/translate/figs-abstractnouns אִוֶּ֣לֶת & וְ⁠תוֹעֲבַ֖ת 1 See how you translated the abstract nouns **folly** in [5:23](../05/23.md) and **abomination** in [3:32](../03/32.md). +24:9 kjtu rc://*/ta/man/translate/figs-genericnoun לְ⁠אָדָ֣ם 1 The word **man** represents people in general, not one particular **man**. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “to mankind” 24:10 eko6 0 [24:10](../24/10.md) is Saying 24 of the 30 “words of the wise ones.” -24:10 dbq1 rc://*/ta/man/translate/figs-idiom your strength is small 0 This is an idiom. Alternate translation: “you have very little strength” or “you are certainly weak” +24:10 spnp הִ֭תְרַפִּיתָ 1 Alternate translation: “If you falter” +24:10 vioj rc://*/ta/man/translate/figs-genericnoun בְּ⁠י֥וֹם צָרָ֗ה 1 Here, **the day of distress** refers to this type of **day** in general, not a particular **day of distress**. If it would be helpful in your language, you could use a different expression. Alternate translation: “in any day of distress”\n +24:10 kxb8 rc://*/ta/man/translate/figs-metonymy בְּ⁠י֥וֹם צָרָ֗ה 1 Here, **day** refers to a point in time when something happens. It does not refer to a 24-hour length of time. See how you translated the same use of **day** in [21:31](../21/31.md). +24:10 xwur rc://*/ta/man/translate/figs-abstractnouns צָרָ֗ה & כֹּחֶֽ⁠כָה 1 See how you translated the abstract nouns **distress** in [1:27](../01/27.md) and **strength** in [5:10](../05/10.md). +24:10 dbq1 rc://*/ta/man/translate/figs-metonymy צַ֣ר 1 Here, the writer refers to **your strength** being restricted or limited as if it were in a **narrow** place. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “is restrained” 24:11 in3v 0 [24:11](../24/11.md)–[12](../24/12.md) is Saying 25 of the 30 “words of the wise ones.” -24:11 xc8k rc://*/ta/man/translate/figs-activepassive those who are being taken away 0 These words can be translated in active form by using the term “they” which could be anyone, but are probably government officials. Alternate translation: “those whom they are taking away” -24:11 n8k2 taken away 0 Another possible meaning is “dragged away.” -24:11 ru95 staggering 0 walking unsteadily and almost falling. This word would also describe the way a person walks when he is being dragged away. -24:11 kl46 rc://*/ta/man/translate/figs-abstractnouns the slaughter 0 If your language does not use an abstract noun for the idea behind the word **slaughter**, you could express the same idea with a verbal form. The writer speaks as if those who take them away think of them as no better than animals. If your language has a word for killing animals that would fit here, you might want to use it. Alternate translation: “where people will kill them as they would kill animals” (See also: [[rc://*/ta/man/translate/figs-metaphor]]) -24:12 k5el If you say, “Behold, & this,” does 0 The writer is answering something that the reader may wrongly be thinking. Alternate translation: “You may say, ‘Behold, … this,’ but does” -24:12 akd7 Behold, we 0 Alternate translation: “Listen to us! We” or “But we” or “We have done nothing wrong, because we” -24:12 yi61 rc://*/ta/man/translate/figs-rquestion does not the one who weighs the heart understand what you are saying? 0 The writer assumes the readers know the answer and asks this for emphasis. Alternate translation: “the one who weighs the heart understands what you are saying.” -24:12 zda4 rc://*/ta/man/translate/figs-metonymy weighs the heart 0 The word “heart” is a metonym for what a person thinks and desires. The writer speaks as if what a person thinks and desires were a physical object that a person could weigh, and weighing an object is a metaphor for looking closely at something to see how good it is. Alternate translation: “knows how good what people really think and desire is” (See also: [[rc://*/ta/man/translate/figs-metaphor]]) -24:12 pa6x rc://*/ta/man/translate/figs-rquestion The one who guards your life, does he not know it? 0 The writer assumes the readers know the answer and asks this for emphasis. Alternate translation: “The one who guards your life knows it.” -24:12 m55q rc://*/ta/man/translate/figs-rquestion Will God not give to each one what he deserves? 0 The writer assumes the readers know the answer and asks this for emphasis. Alternate translation: “God will give to each one what he deserves.” +24:11 tqxi writing-poetry הַ֭צֵּל לְקֻחִ֣ים לַ⁠מָּ֑וֶת וּ⁠מָטִ֥ים לַ֝⁠הֶ֗רֶג אִם־תַּחְשֽׂוֹךְ 1 The two clauses in this verse say the same thing, but the phrases in the second clause are in reverse order. This is a literary device called a chiasm. Here, the writer does this in order to emphasize the importance of rescuing these people. See the discussion of chiasms in the [book introduction](../front/intro.md). +24:11 fxjs rc://*/ta/man/translate/figs-explicit לְקֻחִ֣ים לַ⁠מָּ֑וֶת וּ⁠מָטִ֥ים לַ֝⁠הֶ֗רֶג 1 The writer implies that these people are wrongfully **taken to the death** and **stagger to the slaughter**. If it would be helpful in your language, you could state this explicitly. Alternate translation: “those who are wrongfully take to the death, and those who wrongfully stagger to the slaughter” +24:11 xc8k rc://*/ta/man/translate/figs-activepassive לְקֻחִ֣ים 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “those whom people take” +24:11 n8k2 rc://*/ta/man/translate/figs-abstractnouns לַ⁠מָּ֑וֶת & לַ֝⁠הֶ֗רֶג 1 See how you translated the abstract nouns **death** in [2:18](../02/18.md) and **slaughter** in [7:22](../07/22.md). +24:11 ux7f rc://*/ta/man/translate/figs-infostructure וּ⁠מָטִ֥ים לַ֝⁠הֶ֗רֶג אִם־תַּחְשֽׂוֹךְ 1 If it would be more natural in your language, you could change the order of these phrases. Alternate translation: “and if only you would hold back those who stagger to the slaughter” +24:11 ru95 rc://*/ta/man/translate/figs-declarative אִם־תַּחְשֽׂוֹךְ 1 The writer is using a conditional statement to give a plea or command. If it would be helpful in your language, you could translate these words using a plea or command form. Alternate translation: “I beg you to hold back” or “you must hold back” +24:11 jm1c rc://*/ta/man/translate/figs-metaphor אִם־תַּחְשֽׂוֹךְ 1 Here, the writer refers to preventing the **slaughter** of these people as if one were holding them back from going to the place where they would be killed. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “if only you would stop it” or “you must stop it” +24:12 kk0m rc://*/ta/man/translate/figs-explicit כִּֽי־תֹאמַ֗ר 1 Here, the writer implies that the speaker did **know** and is lying. If it would be helpful in your language, you could state this explicitly. Alternate translation: “If you lie by saying” +24:12 k5el rc://*/ta/man/translate/figs-quotations תֹאמַ֗ר הֵן֮ לֹא־יָדַ֪עְנ֫וּ 1 If it would be more natural in your language, you could express this as an indirect quotation. Alternate translation: “you say that, behold, you did not know this” +24:12 akd7 rc://*/ta/man/translate/figs-metaphor הֵן֮ 1 The speaker is using the term **Behold** to focus attention on what he is about to say, which is an objection to an unspoken accusation. Your language may have a comparable expression that you could use in your translation. Alternate translation: “Listen” or “We have done nothing wrong” +24:12 te8f rc://*/ta/man/translate/writing-pronouns זֶ֥ה 1 Here, **this** refers to what is happening to “those who are taken for the death,” who are also “those who stagger to the slaughter” mentioned in the previous verse. If it would be helpful in your language, you could state this explicitly. Alternate translation: “that those people were being taken to die” or “that those people were being unjustly killed” +24:12 yi61 rc://*/ta/man/translate/figs-rquestion הֲֽ⁠לֹא־תֹ֘כֵ֤ן לִבּ֨וֹת ׀ הֽוּא־יָבִ֗ין וְ⁠נֹצֵ֣ר נַ֭פְשְׁ⁠ךָ ה֣וּא יֵדָ֑ע וְ⁠הֵשִׁ֖יב לְ⁠אָדָ֣ם כְּ⁠פָעֳלֽ⁠וֹ 1 The writer is using the question form to emphasize the truth of what he is saying. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “he, the examiner of hearts, surely understands, and he, the guard of your life, surely knows, and he will surely give back to a man according to his work!” +24:12 zda4 rc://*/ta/man/translate/writing-pronouns הֲֽ⁠לֹא־תֹ֘כֵ֤ן לִבּ֨וֹת ׀ הֽוּא־יָבִ֗ין וְ⁠נֹצֵ֣ר נַ֭פְשְׁ⁠ךָ ה֣וּא יֵדָ֑ע וְ⁠הֵשִׁ֖יב 1 In this verse, **he** refers to Yahweh. If it would be helpful in your language, you could state this explicitly. Alternate translation: “does not Yahweh, the examiner of hearts, understand, and Yahweh, the guard of your life, know; and Yahweh will give back” +24:12 uj4n rc://*/ta/man/translate/figs-metaphor תֹ֘כֵ֤ן לִבּ֨וֹת 1 Here, the writer speaks of one who discerns what people are thinking as if he were an **examiner of hearts**. The word **hearts** here refers to a human minds, as in [15:11](../15/11.md). If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “the discerner of minds” +24:12 yuyw rc://*/ta/man/translate/figs-metaphor וְ⁠נֹצֵ֣ר נַ֭פְשְׁ⁠ךָ ה֣וּא 1 Here, the writer speaks of someone who keeps a person alive as if he were **the guard** of that person’s **life**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “and he, the one who preserves your life” +24:12 p0wc rc://*/ta/man/translate/figs-metaphor וְ⁠הֵשִׁ֖יב לְ⁠אָדָ֣ם 1 Here, the writer refers to Yahweh causing **a man** to receive what he deserves for **his work** as if Yahweh were giving something **back** to that **man**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “And he will make sure a man receives what is due to him”\n +24:12 m55q rc://*/ta/man/translate/figs-gendernotations לְ⁠אָדָ֣ם כְּ⁠פָעֳלֽ⁠וֹ 1 Although **man** and **he** are masculine, the writer is using these words in a generic sense that includes both men and women. If it would be helpful in your language, you could use phrases that makes this clear. Alternate translation: “a person according to that person’s work”\n 24:13 sb5m 0 [24:13](../24/13.md)–[14](../24/14.md) is Saying 26 of the 30 “words of the wise ones.” +24:13 ucwr rc://*/ta/man/translate/figs-gendernotations בְּנִ֣⁠י 1 See how you translated the same use of **son** in [10:1](../10/01.md). +24:14 t4us rc://*/ta/man/translate/figs-simile כֵּ֤ן 1 Here, **thus** indicates that the writer is comparing **wisdom** with honey mentioned in the previous verse. If it would be helpful in your language, you could state that explicitly. Alternate translation: “is similar to honey” +24:14 n5b5 rc://*/ta/man/translate/figs-abstractnouns חָכְמָ֗ה 1 See how you translated the abstract noun **wisdom** in [1:2](../01/02.md). +24:14 t0wr rc://*/ta/man/translate/figs-synecdoche לְ⁠נַ֫פְשֶׁ֥⁠ךָ 1 See how you translated the same use of **soul** in [2:10](../02/10.md). +24:14 p0q9 rc://*/ta/man/translate/figs-metaphor מָ֭צָאתָ 1 See how you translated the same use of **find** in [16:20](../16/20.md). +24:14 llvx rc://*/ta/man/translate/figs-explicit וְ⁠יֵ֣שׁ אַחֲרִ֑ית וְ֝⁠תִקְוָתְ⁠ךָ֗ לֹ֣א תִכָּרֵֽת 1 See how you translated the same clauses in [23:18](../23/18.md). 24:15 i96h 0 [24:15](../24/15.md)–[16](../24/16.md) is Saying 27 of the 30 “words of the wise ones.” -24:15 s1ww rc://*/ta/man/translate/figs-idiom Do not lie in wait 0 The words “lie in wait” are an idiom. Translate “lie in wait” as in [Proverbs 1:11](../01/11.md). Alternate translation: “Do not hide and wait for the right time” -24:15 g6w6 his home 0 the home of the righteous person -24:16 jrm7 rises again 0 Alternate translation: “gets back on his feet” or “stands up again” -24:16 k8ly rc://*/ta/man/translate/figs-personification wicked people are brought down by calamity 0 The writer speaks as if “calamity” were a person who could do bad things to other people. These words can be translated in active form. Alternate translation: “God will use calamity to bring down the wicked people” (See also: [[rc://*/ta/man/translate/figs-activepassive]]) -24:16 u49k rc://*/ta/man/translate/figs-metaphor are brought down 0 This is a metaphor of a person who was standing but someone has brought him down to the ground or made him fall. -24:16 ze9b calamity 0 times when bad things happen to people and their property +24:15 ypq5 rc://*/ta/man/translate/figs-explicit אַל־תֶּאֱרֹ֣ב רָ֭שָׁע לִ⁠נְוֵ֣ה צַדִּ֑יק 1 Here, the writer implies lying **in wait** in order to attack **the abode of the righteous one**. If it would be helpful in your language, you could state this explicitly. Alternate translation: “Do not lie in wait like a wicked one to attack the abode of the righteous one” +24:15 s1ww rc://*/ta/man/translate/figs-genericnoun רָ֭שָׁע & צַדִּ֑יק 1 See how you translated **a wicked one** in [9:9](../09/09.md) and **the righteous one** in [10:3](../10/03.md). +24:16 jrm7 rc://*/ta/man/translate/figs-metaphor שֶׁ֨בַע 1 Here, **seven times** is used to refer to multiple occurrences, not specifically **seven**. In Hebrew, **seven** often symbolizes the idea of completion. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “numerous times” +24:16 wh2n rc://*/ta/man/translate/figs-genericnoun צַדִּ֣יק 1 See how you translated **a righteous one** in [9:9](../09/09.md). +24:16 k8ly rc://*/ta/man/translate/figs-metaphor יִפּ֣וֹל & וָ⁠קָ֑ם 1 Here, the writer speaks of someone experiencing disaster as if that person **falls**, and recovering from that disaster as if that person **rises up**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “will experience disaster and recover from it”\n +24:16 u49k rc://*/ta/man/translate/figs-metaphor יִכָּשְׁל֥וּ בְ⁠רָעָֽה 1 Here, the writer speaks of someone experiencing **calamity** as if that person stumbled into it. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “experience calamity” +24:16 ze9b rc://*/ta/man/translate/figs-abstractnouns בְ⁠רָעָֽה 1 See how you translated the abstract noun **calamity** in [1:26](../01/26.md). 24:17 rpu6 0 [24:17](../24/17.md)–[18](../24/18.md) is Saying 28 of the 30 “words of the wise ones.” -24:17 t9ei your enemy falls 0 Alternate translation: “something bad happens to your enemy” -24:17 by2h rc://*/ta/man/translate/figs-synecdoche let not your heart be glad 0 This is a strong command. The word “heart” represents the person. Alternate translation: “do not allow yourself to be glad” or “stop yourself from being glad” -24:18 b18i rc://*/ta/man/translate/figs-idiom turn away his wrath from him 0 The words “turn away his wrath” are an idiom for no longer being angry. What Yahweh would do instead can be made explicit. Alternate translation: “stop being angry with him and be angry with you instead” (See also: [[rc://*/ta/man/translate/figs-explicit]]) +24:17 vm5p rc://*/ta/man/translate/figs-parallelism בִּ⁠נְפֹ֣ל אֽ֭וֹיִבְךָ אַל־תִּשְׂמָ֑ח וּ֝⁠בִ⁠כָּשְׁל֗⁠וֹ אַל־יָגֵ֥ל לִבֶּֽ⁠ךָ 1 These two phrases mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the phrases with a word other than **and** in order to show that the second phrase is repeating the first one, not saying something additional. Alternate translation: “When your enemy falls, do not be glad, yes, when he stumbles do not let your heart rejoice” +24:17 t9ei rc://*/ta/man/translate/figs-metaphor בִּ⁠נְפֹ֣ל אֽ֭וֹיִבְךָ & וּ֝⁠בִ⁠כָּשְׁל֗⁠וֹ 1 Here, **falls** and **stumbles** both refer to experiencing disaster. See how you translated the same use of **falls** and “stumble” in the previous verse. +24:17 by2h rc://*/ta/man/translate/figs-synecdoche לִבֶּֽ⁠ךָ 1 Here, **heart** refers to the whole person. See how you translated the same use of **heart** in [14:10](../14/10.md). +24:18 kg7o rc://*/ta/man/translate/grammar-connect-logic-result פֶּן־יִרְאֶ֣ה יְ֭הוָה 1 Here, **lest** indicates that what follows is the result of doing what the writer prohibited in the previous verse. Use a connector in your language that makes it clear that what follows is a result for not obeying a prohibition. Alternate translation: “otherwise, Yahweh will see” +24:18 vv5g rc://*/ta/man/translate/figs-metaphor יִרְאֶ֣ה יְ֭הוָה 1 Here, **see** refers to perceiving something. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “Yahweh perceive”\n +24:18 oony rc://*/ta/man/translate/figs-idiom וְ⁠רַ֣ע בְּ⁠עֵינָ֑י⁠ו 1 The phrase **evil in his eyes** refers to having a negative opinion of something. If it would be helpful in your language, you could express the meaning plainly. See how you translated the similar use of **in his eyes** in [3:4](../03/04.md). Alternate translation: “and he will think negatively of it”\n +24:18 r4s7 rc://*/ta/man/translate/grammar-connect-logic-result וְ⁠הֵשִׁ֖יב 1 Here, **and** introduces the result of something being **evil in his eyes**. Use the most natural way in your language to indicate result. You may need to start a new sentence. Alternate translation: “As a result, he will turn away”\n +24:18 b18i rc://*/ta/man/translate/figs-idiom וְ⁠הֵשִׁ֖יב מֵ⁠עָלָ֣י⁠ו אַפּֽ⁠וֹ 1 Here, the writer refers to **Yahweh** ceasing to feel something about someone or to do something to someone as if he were turning **his nose** **away** from that person. Here, **nose** could refer to: (1) anger, as in [15:1](../15/01.md). Alternate translation: “and he ceases from being angry with him” (2) the punishment **Yahweh** does to someone with whom he is angry. Alternate translation: “and he ceases punishing him” 24:19 pz3e 0 [24:19](../24/19.md)–[20](../24/20.md) is Saying 29 of the 30 “words of the wise ones.” -24:20 mmf6 rc://*/ta/man/translate/figs-metaphor the lamp of wicked people will go out 0 The lamp is used as a metaphor for life. The life of wicked people will end just as a lamp goes out. +24:19 f156 rc://*/ta/man/translate/figs-metonymy אַל־תִּתְחַ֥ר 1 Here, **hot** refers to an intense emotion, which causes a person’s body to become **hot**. This emotion could be: (1) worry or anxiety. Alternate translation: “Do not make yourself fret” (2) anger, as does “heat” in [6:34](../06/34.md). Alternate translation: “Do not make yourself angry” +24:20 dbvo rc://*/ta/man/translate/grammar-connect-logic-result כִּ֤י 1 **For** here indicates that what follows is a reason for the commands in the previous verse. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation: “Do not do these things because”\n +24:20 jelg rc://*/ta/man/translate/figs-explicit אַחֲרִ֣ית 1 Here, the writer refers to **a future** that is good. See how you translated the same use of **future** in [23:18](../23/18.md). +24:20 s8z1 rc://*/ta/man/translate/figs-genericnoun לָ⁠רָ֑ע 1 See how you translated **an evil one** in [17:11](../17/11.md). +24:20 mmf6 rc://*/ta/man/translate/figs-metaphor נֵ֖ר רְשָׁעִ֣ים יִדְעָֽךְ 1 See how you translated the same clause in [13:9](../13/09.md). 24:21 j1fr 0 [24:21](../24/21.md)–[22](../24/22.md) is Saying 30 of the 30 “words of the wise ones.” -24:21 vvr9 Fear 0 a deep respect and awe for a person in authority -24:22 jzb3 rc://*/ta/man/translate/figs-rquestion who knows the extent of the destruction that will come from both of them? 0 The writer asks this question to emphasize the disaster. Alternate translation: “no one knows the extent of the destruction that will come from both of them.” -24:22 ub7e both of them 0 these words refer to Yahweh and the king -24:23 jq5s These also are sayings of the wise 0 This sentence starts a new collection of proverbs. -24:24 lma6 Whoever says to the wicked person, & will be cursed by peoples and hated by nations 0 The word “nations” is a metonym for the people who live in the nations. These words can be translated in active form. Alternate translation: “People will curse whoever says to the wicked person, … , and the people of other nations will hate him” -24:24 rfb9 the wicked person … a righteous person 0 This could mean: (1) people should never call any wicked person a righteous person or (2) no one should say of a person guilty of a crime that he is innocent. Alternate translation: “a person guilty of a crime … innocent” -24:25 xwv5 will have delight 0 Alternate translation: “will be very happy” -24:25 ufh1 rc://*/ta/man/translate/figs-personification gifts of goodness will come to them 0 Gifts are spoken of as if they were people who could move by themselves. If your language does not use an abstract noun for the idea behind the word **goodness**, you could express the same idea with an adjective. Alternate translation: “people will give them good gifts” (See also: and[[rc://*/ta/man/translate/figs-abstractnouns]]) -24:25 uy7d gifts of goodness 0 Alternate translation: “good things” or “blessings” -24:26 sz6f rc://*/ta/man/translate/figs-idiom gives a kiss on the lips 0 A kiss was a sign of respect and devotion in that culture. Alternate translation: “shows true friendship” -24:28 u5rp rc://*/ta/man/translate/figs-metonymy with your lips 0 The lips are a metonym for the words a person speaks. Alternate translation: “by what you say” -24:31 chw4 was broken down 0 Alternate translation: “had fallen down” -24:32 u9za received instruction 0 Alternate translation: “learned a lesson” -24:34 d7gx rc://*/ta/man/translate/figs-ellipsis and poverty comes 0 This finishes a thought begun with the words “A little sleep, a little slumber, a little folding of the hands to rest” (Proverbs 24:33). You may need to fill in the omitted words. “You may say to yourself, ‘A little sleep, a little slumber, a little folding of the hands to rest,’ but then poverty will come” -24:34 zx1y rc://*/ta/man/translate/figs-simile your needs like an armed soldier 0 Needs are spoken of as if they were a person who could attack the lazy person. Alternate translation: “your needs will come to you like an armed soldier” (See also: [[rc://*/ta/man/translate/figs-personification]]) +24:21 qm8k rc://*/ta/man/translate/figs-gendernotations בְּנִ֣⁠י 1 See how you translated the same use of **son** in [10:1](../10/01.md). +24:21 vvr9 rc://*/ta/man/translate/figs-genericnoun וָ⁠מֶ֑לֶךְ 1 See how you translated **the king** in [16:15](../16/15.md). +24:21 mt2z rc://*/ta/man/translate/figs-explicit שׁ֝וֹנִ֗ים 1 Here, **ones who change** refers to people who **change** from respecting authorities, such as **Yahweh and the king**, to rebelling against them. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “ones who rebel” +24:22 t6cv rc://*/ta/man/translate/figs-abstractnouns אֵידָ֑⁠ם 1 See how you translated the abstract nouns **calamity** in [1:26](../01/26.md). +24:22 cjvi rc://*/ta/man/translate/figs-metaphor יָק֣וּם 1 Here, the writer speaks of **calamity** occurring as if it were an object that arises. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “will occur” +24:22 jzb3 rc://*/ta/man/translate/figs-rquestion וּ⁠פִ֥יד שְׁ֝נֵי⁠הֶ֗ם מִ֣י יוֹדֵֽעַ 1 The writer is using the question form to emphasize the how terrible the **destruction** will be. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “and no one knows how terrible the destruction of the two of them will be!” +24:22 ub7e rc://*/ta/man/translate/figs-explicit שְׁ֝נֵי⁠הֶ֗ם 1 This phrase refers to “Yahweh and the king” mentioned in the previous verse. If it would be helpful in your language, you could state this explicitly. Alternate translation: “Yahweh and the king” +24:23 jq5s rc://*/ta/man/translate/figs-explicit גַּם־אֵ֥לֶּה לַֽ⁠חֲכָמִ֑ים 1 **These** here refers to a new collection of proverbs that continues from this verse to the last verse of this chapter. If it would be helpful in your language, you could state this explicitly. Alternate translation: “The following proverbs are additional sayings of the wise ones” +24:23 ml44 rc://*/ta/man/translate/figs-idiom הַֽכֵּר־פָּנִ֖ים 1 **Give recognition to faces** is an idiom that means “to show partiality” or “to favor” someone. If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. See how you translated the similar use of “lift the face” in [18:5](../18/05.md). Alternate translation: “Five pride of place to certain people” or “Being partial to certain people” +24:23 m7va rc://*/ta/man/translate/figs-abstractnouns בְּ⁠מִשְׁפָּ֣ט 1 If your language does not use an abstract noun for the idea of **judgment**, you could express the same idea in another way. Alternate translation: “when judging” +24:23 njcr rc://*/ta/man/translate/figs-litotes בַּל־טֽוֹב 1 See how you translated the same use of not good in [16:29](../16/29.md). +24:24 kxbv rc://*/ta/man/translate/figs-genericnoun אֹ֤מֵ֨ר ׀ לְ⁠רָשָׁע֮ & יִקְּבֻ֥⁠הוּ & יִזְעָמ֥וּ⁠הוּ 1 **One who says**, **the wicked one**, and **him** refer to types of people in general, not specific people. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “Any person who says to any wicked person … will curse that person … will denounce that person” +24:24 ecfp rc://*/ta/man/translate/figs-quotations אֹ֤מֵ֨ר ׀ לְ⁠רָשָׁע֮ צַדִּ֪יק אָ֥תָּה 1 If it would be more natural in your language, you could express this as an indirect quotation. Alternate translation: “One who says to the wicked one that he is righteous”\n +24:24 rqty rc://*/ta/man/translate/figs-metonymy לְ⁠רָשָׁע֮ צַדִּ֪יק 1 In this verse, **wicked** refers to being guilty of doing something **wicked** and **righteous** refers to being innocent of doing something **wicked**. See how you translated the same use of **wicked** and **righteous** in [17:15](../17/15.md). +24:24 lma6 rc://*/ta/man/translate/figs-metonymy לְאֻמִּֽים 1 Here, **nations** refers to the people who live in those **nations**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “people of nations” +24:25 xwv5 rc://*/ta/man/translate/figs-explicit וְ⁠לַ⁠מּוֹכִיחִ֥ים 1 Here, **the rebukers** refers to judges who rightly condemn guilty people for the wicked things they have done. If it would be helpful in your language, you could state this explicitly. Alternate translation: “But for those who convict the guilty ones” +24:25 g6a8 rc://*/ta/man/translate/writing-pronouns יִנְעָ֑ם 1 Here, **it** refers to the lives of **the rebukers**. If it would be helpful in your language, you could state this explicitly. Alternate translation: “life will be pleasant” +24:25 ufh1 rc://*/ta/man/translate/figs-personification וַֽ֝⁠עֲלֵי⁠הֶ֗ם תָּב֥וֹא בִרְכַּת־טֽוֹב 1 Here, the writer refers to people experiencing a **blessing** as if it were a person who could **come** **over** those people. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “and they will experience a blessing of goodness” +24:25 uy7d rc://*/ta/man/translate/figs-possession בִרְכַּת־טֽוֹב 1 Here, the writer is using the possessive form to describe a **blessing** that is characterized by **goodness**. If your language would not use the possessive form for this, you could use a different expression. Alternate translation: “a good blessing” +24:26 p6nz rc://*/ta/man/translate/translate-symaction שְׂפָתַ֥יִם יִשָּׁ֑ק 1 Here, kissing someone’s **lips** is a symbolic action to show true friendship and loyalty. If this would not be clear to your readers, you could explain the significance of this action in the text or in a footnote. Alternate translation: “He confirms his loyalty by kissing one’s lips” +24:26 sz6f rc://*/ta/man/translate/figs-idiom מֵ֝שִׁ֗יב דְּבָרִ֥ים נְכֹחִֽים 1 Here, the writer refers to someone speaking an honest reply to someone else as if he were returning **straightforward words**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “who speaks an honest reply” +24:27 w3gn rc://*/ta/man/translate/figs-explicit הָ֘כֵ֤ן בַּ⁠ח֨וּץ ׀ מְלַאכְתֶּ֗⁠ךָ וְ⁠עַתְּדָ֣⁠הּ בַּ⁠שָּׂדֶ֣ה לָ֑⁠ךְ 1 While the first clause refers to the **work** a man must to do earn money, the second clause specifically refers to a **field** used for farming. If it would be helpful in your language, you could state this explicitly. Alternate translation: “Do your job outside and prepare your fields for farming” +24:27 m5fn rc://*/ta/man/translate/figs-declarative אַ֝חַ֗ר וּ⁠בָנִ֥יתָ 1 Solomon is using a future statement to give an instruction or command. If it would be helpful in your language, you could translate these words using a command or instruction form. Alternate translation: “and after build”\n +24:28 gpwg rc://*/ta/man/translate/figs-rquestion וַ֝⁠הֲ⁠פִתִּ֗יתָ בִּ⁠שְׂפָתֶֽי⁠ךָ 1 The writer is using the question form to emphasize what a person should not do. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “And you should surely not deceive with your lips!” +24:28 u5rp rc://*/ta/man/translate/figs-metonymy בִּ⁠שְׂפָתֶֽי⁠ךָ 1 Here, **lips** refers to what people say by using their **lips**. See how you translated the same use of **lips** in [10:18](../10/18.md). Alternate translation: “by what you say” +24:29 hu0f rc://*/ta/man/translate/figs-quotations אַל־תֹּאמַ֗ר כַּ⁠אֲשֶׁ֣ר עָֽשָׂה־לִ֭⁠י כֵּ֤ן אֶֽעֱשֶׂה־לּ֑⁠וֹ אָשִׁ֖יב לָ⁠אִ֣ישׁ כְּ⁠פָעֳלֽ⁠וֹ 1 If it would be more natural in your language, you could express this as an indirect quotation. Alternate translation: “Do not say that you will do to him just as he did to you, or that you will return to the man according to his deed” +24:29 xens rc://*/ta/man/translate/figs-gendernotations עָֽשָׂה & לּ֑⁠וֹ & לָ⁠אִ֣ישׁ כְּ⁠פָעֳלֽ⁠וֹ 1 Although **he**, **him**, **the man**, and **his** are masculine, the writer is using these words in a generic sense that includes both men and women. If it would be helpful in your language, you could use phrases that makes this clear. Alternate translation: “a person did … to that person … to that person according to that person’s deed”\n +24:29 u8un rc://*/ta/man/translate/figs-explicit עָֽשָׂה & אֶֽעֱשֶׂה & כְּ⁠פָעֳלֽ⁠וֹ 1 The speaker implies that this **deed** was something bad or harmful to the person speaking. If it would be helpful in your language, you could state this explicitly. Alternate translation: “he did something bad … I will do something bad … according to his bad deed” +24:30 u1ax 1 [24:30](../24/30.md)–[24:34](../24/34.md) are one long proverb that warns against being lazy. +24:30 gims rc://*/ta/man/translate/figs-metonymy אָדָ֥ם חֲסַר־לֵֽב 1 See how you translated this phrase in [17:18](../17/18.md). +24:31 chw4 rc://*/ta/man/translate/figs-metaphor וְ⁠הִנֵּ֨ה 1 Here, **behold** is a term meant to focus the attention of the reader to what is about to happen next in the story. See how you translated the same use of **behold** in [7:10](../07/10.md). +24:31 p4lk עָ֘לָ֤ה כֻלּ֨⁠וֹ ׀ קִמְּשֹׂנִ֗ים 1 Alternate translation: “all of it was overgrown with thorns” or “thorns had grown up everywhere” +24:31 t3cs rc://*/ta/man/translate/writing-pronouns כֻלּ֨⁠וֹ & פָנָ֣י⁠ו 1 Here, **it** and **its** refer to all the land that includes both the field and vineyard mentioned in the previous verse. If it would be helpful in your language, you could state this explicitly. Alternate translation: “all of that land … that land’s face” +24:31 qj7e rc://*/ta/man/translate/figs-activepassive כָּסּ֣וּ פָנָ֣י⁠ו חֲרֻלִּ֑ים 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “weeds covered its face” +24:31 fuwf rc://*/ta/man/translate/figs-metonymy פָנָ֣י⁠ו 1 Here, **face** refers to the surface of the ground. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “its surface” +24:31 pmfn rc://*/ta/man/translate/figs-possession וְ⁠גֶ֖דֶר אֲבָנָ֣י⁠ו 1 Here, the writer is using the possessive form to describe a **wall** that is made of **stones**. If your language would not use the possessive form for this, you could use a different expression. Alternate translation: “and the wall made of stones” +24:31 i63b rc://*/ta/man/translate/figs-activepassive נֶהֱרָֽסָה 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “had collapsed” +24:32 sfjt rc://*/ta/man/translate/figs-ellipsis וָֽ⁠אֶחֱזֶ֣ה אָ֭נֹכִֽי & רָ֝אִ֗יתִי 1 The writer is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from the previous two verses if it would be clearer in your language. Alternate translation: “And I myself looked at that field and vineyard … I saw them” +24:32 mxzi rc://*/ta/man/translate/figs-rpronouns וָֽ⁠אֶחֱזֶ֣ה אָ֭נֹכִֽי 1 Here, the writer uses the word **myself** to emphasize how significant his observations about the lazy person’s land were. Use a way that is natural in your language to indicate this significance. Alternate translation: “And I looked with my own eyes” +24:32 d0wu rc://*/ta/man/translate/figs-idiom אָשִׁ֣ית לִבִּ֑⁠י 1 See how you translated the same use of “set your heart” in [22:17](../22/17.md). +24:32 u9za rc://*/ta/man/translate/figs-abstractnouns לָקַ֥חְתִּי מוּסָֽר 1 See how you translated the same use of **instruction** in [1:3](../01/03.md). +24:32 ztnm rc://*/ta/man/translate/figs-explicit לָקַ֥חְתִּי מוּסָֽר 1 The writer assumes that his readers will understand that what follows in the next two verses is the **instruction** he refers to here. You could include this information if that would be helpful to your readers. Alternate translation: “I received the following instruction:” or “I learned the following lesson:” +24:33 lcjn rc://*/ta/man/translate/figs-ellipsis מְעַ֣ט שֵׁ֭נוֹת מְעַ֣ט תְּנוּמ֑וֹת מְעַ֓ט ׀ חִבֻּ֖ק יָדַ֣יִם לִ⁠שְׁכָּֽב 1 See how you translated the same clauses in [6:10](../06/10.md). +24:34 d7gx rc://*/ta/man/translate/figs-ellipsis וּ⁠בָֽא־מִתְהַלֵּ֥ךְ רֵישֶׁ֑⁠ךָ וּ֝⁠מַחְסֹרֶ֗י⁠ךָ כְּ⁠אִ֣ישׁ מָגֵֽן 1 See how you translated the almost identical clauses in [6:11](../06/11.md). 25:intro l94s 0 # Proverbs 25 General Notes\n\n## Structure and formatting\n\nChapter 25 begins the second section of the book (Chapter 25–29) which is attributed to Solomon.\n 25:2 x2ec to conceal a matter 0 Alternate translation: “to keep some things secret” 25:2 cj4p rc://*/ta/man/translate/figs-ellipsis but the glory 0 The ellipsis can be filled in. Alternate translation: “but it is the glory” @@ -3411,3 +3483,4 @@ front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduct 17:3 fh66 rc://*/ta/man/translate/figs-explicit The crucible is for silver and the furnace is for gold 0 29:6 k8iq rc://*/ta/man/translate/figs-idiom 0 When an evil person sins, it is as if he is stepping into a trap. He desires to do evil to other people, but God will use what he does to punish him. 18:2 yp8r rc://*/ta/man/translate/figs-metonymy what is in his own heart 0 +24:11 kl46 rc://*/ta/man/translate/figs-abstractnouns the slaughter 0 From 6f1daeaae21a614dc5d12441731a80d0d7293095 Mon Sep 17 00:00:00 2001 From: Perry J Oakes Date: Thu, 17 Aug 2023 15:07:30 +0000 Subject: [PATCH 067/127] Merge pjoakes-tc-create-1 into master by pjoakes (#3464) --- tn_JON.tsv | 52 ++++++++++++++++++++++++++++------------------------ 1 file changed, 28 insertions(+), 24 deletions(-) diff --git a/tn_JON.tsv b/tn_JON.tsv index 49b50fc479..41114120a3 100644 --- a/tn_JON.tsv +++ b/tn_JON.tsv @@ -68,35 +68,39 @@ front:intro hk4p 0 # Introduction to Jonah\n\n## Part 1: General Introduction 1:16 lj3z rc://*/ta/man/translate/writing-poetry וַ⁠יִּֽזְבְּחוּ־זֶ֨בַח֙ לַֽ⁠יהוָ֔ה וַֽ⁠יִּדְּר֖וּ נְדָרִֽים 1 Here, both **sacrificed a sacrifice** and **vowed vows** use a verb and its object that come from the same root to emphasize the ideas. You may be able to use the same construction in your language to express the meaning here. Alternatively, your language may have another way of showing the emphasis. Alternate translation: “and they offered up a sacrifice to Yahweh and made vows to him” 1:17 q87y וַ⁠יְמַ֤ן יְהוָה֙ דָּ֣ג גָּד֔וֹל לִ⁠בְלֹ֖עַ אֶת־יוֹנָ֑ה וַ⁠יְהִ֤י יוֹנָה֙ בִּ⁠מְעֵ֣י הַ⁠דָּ֔ג שְׁלֹשָׁ֥ה יָמִ֖ים וּ⁠שְׁלֹשָׁ֥ה לֵילֽוֹת 0 Some versions number this verse as the first verse of chapter 2. You may want to number the verses according to the main version that your language group uses. 1:17 jdr4 rc://*/ta/man/translate/writing-newevent וַ⁠יְמַ֤ן יְהוָה֙ דָּ֣ג גָּד֔וֹל לִ⁠בְלֹ֖עַ אֶת־יוֹנָ֑ה 1 The author is using the word translated **Now** to introduce a new event in the story. Use a word, phrase, or other method in your language that is natural for introducing a new event. This new event starts the next part of the story, where Yahweh saves Jonah from the sea, and Jonah prays. -2:intro ae4k 0 # Jonah 2 General Notes\n\n## Structure and Formatting\n\nThis chapter begins with a prayer by Jonah, and many translators have chosen to set it apart by setting its lines farther to the right on the page than the rest of the text. Translators can follow this practice, but they are not obligated to.\n\n## Special Concepts in this Chapter\n\n### Sea\n\nThis chapter contains many terms from the sea.\n\n## Important Figures of Speech in this Chapter\n\n### Poetry\n\nPrayers in Scripture often contain a poetic form. Poetry frequently uses metaphors to communicate something with a special meaning. For example, since Jonah was in a fish in the sea, being so trapped is compared to a prison. Jonah is overwhelmed by the depth of the sea and expresses this by speaking about being at the “base of the mountains” and in the “belly of Sheol.” (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Repentance\n\nScholars are divided over whether Jonah’s repentance was genuine or whether he was trying to save his life. In light of his attitude in chapter 4, it is uncertain whether he was genuinely repentant. If possible, it is best for translators to avoid taking a definitive stance on whether Jonah’s repentance was genuine. (See: [[rc://*/tw/dict/bible/kt/repent]] and [[rc://*/tw/dict/bible/kt/save]]) -2:1 alr2 rc://*/ta/man/translate/figs-possession יְהוָ֖ה אֱלֹהָ֑י⁠ו 1 Here, the author is using the possessive form to describe **Yahweh** as the God whom Jonah worshiped. The word **his** does not mean that Jonah owned God. If it would be helpful in your language, you could express the meaning plainly. +2:intro ae4k 0 # Jonah 2 General Notes\n\n## Structure and Formatting\n\nThis chapter begins with a prayer by Jonah, and many translators have chosen to set it apart by setting its lines farther to the right on the page than the rest of the text. Also, the prayer is in the style of poetry. To show that, many translations put each line of the poem on a separate line. Translators can follow these practices, but they are not obligated to do so. You may wish to follow the format of a well-known translation in your area.\n\n## Special Concepts in this Chapter\n\n### Sea\n\nThis chapter contains many terms that describe the sea. If people who speak your language are unfamiliar with the sea, you will need to discuss how to describe these things. (See: [[rc://*/ta/man/translate/translate-unknown]])\n\n## Important Figures of Speech in this Chapter\n\n### Poetic Imagery\n\nPrayers in Scripture are often expressed in poetry. Poetry frequently uses metaphors and other imagery to more powerfully communicate very emotional topics. For example, Jonah thought he would die in a fish in the sea, and so he compares being trapped there as being surrounded by the bars of the earth and being in the “belly of Sheol.” Jonah is overwhelmed by the depth of the sea and expresses this by speaking about being at the “base of the mountains.” (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Parallelism\n\nHebrew poetry often expresses something in one line and then expresses that same thought in another line but using different words. This emphasizes the ideas in the parallel lines. For example, verse 2 has two halves that are saying basically the same thing. \n\nI cried out to Yahweh from my distress, \n and he answered me;\nfrom the belly of Sheol I cried out; \n you heard my voice.\n\nEach half also has two parts. The first part of each half is saying the same thing as the other, and the second part of each half is also saying the same thing as each other. If your language would not repeat ideas like this in poetry, see: [[rc://*/ta/man/translate/figs-parallelism]] for ideas for how to translate this kind of poetry.\n\n +2:1 alr2 rc://*/ta/man/translate/figs-possession יְהוָ֖ה אֱלֹהָ֑י⁠ו 1 Here, the author is using the possessive form to describe **Yahweh** as the God whom Jonah worshiped. The word **his** does not mean that Jonah owned God. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “Yahweh, the God to whom he belonged,” 2:2 al5b וַ⁠יֹּ֗אמֶר 1 Alternate translation: “Jonah said” -2:2 jdrc rc://*/ta/man/translate/writing-poetry קָ֠רָאתִי מִ⁠צָּ֥רָה לִ֛⁠י אֶל־יְהוָ֖ה וַֽ⁠יַּעֲנֵ֑⁠נִי 1 This is poetic language. If your language has a way to indicate poetry, you could use it here. This line begins a poem describing Jonah’s experience and prayer in the belly of the fish. The poem does not give the exact words that Jonah prayed at the time because the poem was written later, describing Jonah’s experience in the fish, his prayer, and God’s answer as if they had already happened. This first line of the poem can be understood in one of two ways: either as being addressed to Yahweh as part of the description of the prayer, or as being addressed to another person as an introduction to the description of the prayer. See also the Note concerning the phrase “Salvation belongs to Yahweh!” in [2:9](../02/09/jdrh). -2:2 s7fi קָ֠רָאתִי מִ⁠צָּ֥רָה לִ֛⁠י אֶל־יְהוָ֖ה 1 Alternate translation: “I prayed to Yahweh during my great trouble” or “Yahweh, I cried out to you during my distress” -2:2 wdr4 וַֽ⁠יַּעֲנֵ֑⁠נִי 1 Alternate translation: “and Yahweh responded to me" or "and he helped me" or "and you answered me” -2:2 w8wn rc://*/ta/man/translate/figs-metaphor מִ⁠בֶּ֧טֶן שְׁא֛וֹל 1 The possible meanings of the metaphor **from the belly of Sheol** could include: (1) that Jonah was speaking of being in the belly of the fish as being in Sheol; or (2) that Jonah believed that he was about to die and go to Sheol; or (3) that he was speaking as if he already had died and gone to Sheol. +2:2 jdrc rc://*/ta/man/translate/writing-poetry קָ֠רָאתִי מִ⁠צָּ֥רָה לִ֛⁠י אֶל־יְהוָ֖ה וַֽ⁠יַּעֲנֵ֑⁠נִי 1 This is poetic language. If your language has a way to indicate poetry, you could use it here. This line begins a poem describing Jonah’s experience in the fish, his prayer, and God’s answer. The poem describes these things from a time after they had already happened. +2:2 s7fi rc://*/ta/man/translate/figs-123person קָ֠רָאתִי מִ⁠צָּ֥רָה לִ֛⁠י אֶל־יְהוָ֖ה וַֽ⁠יַּעֲנֵ֑⁠נִי 1 In this poem that is also a prayer, Jonah refers to God in both the third person (using “he”) and the first person (using “you”). If this would not be natural in your language, you could use the first person form throughout the poem. Alternate translation: “Yahweh, I cried out to you during my distress, and you answered me” +2:2 wdr4 rc://*/ta/man/translate/figs-explicit וַֽ⁠יַּעֲנֵ֑⁠נִי 1 The implication is that Yahweh answered Jonah's prayer for help by helping him. You could include this information if that would be helpful to your readers. Alternate translation: “and Yahweh helped me" +2:2 ogez rc://*/ta/man/translate/figs-parallelism קָ֠רָאתִי מִ⁠צָּ֥רָה לִ֛⁠י אֶל־יְהוָ֖ה וַֽ⁠יַּעֲנֵ֑⁠נִי מִ⁠בֶּ֧טֶן שְׁא֛וֹל שִׁוַּ֖עְתִּי שָׁמַ֥עְתָּ קוֹלִֽ⁠י 1 The two halves of this verse mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the phrases in a way that would show that the second phrase is repeating the first one, not saying something additional. Alternate translation: “I cried out to Yahweh from my distress, and he answered me; that is,\nfrom the belly of Sheol I cried out, and you heard my voice” +2:2 w8wn rc://*/ta/man/translate/figs-metaphor מִ⁠בֶּ֧טֶן שְׁא֛וֹל 1 Here Jonah is speaking of the fish's belly as though it were **Sheol**, that is, the place of the dead. Jonah is expressing that he believed that this is where he would die very soon. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “When I was almost dead” 2:2 ab77 rc://*/ta/man/translate/translate-names שְׁא֛וֹל 1 **Sheol** was the name of the place where people went after they died. It was thought to be a shadowy world located somewhere under the ground. The New Testament equivalent seems to be “Hades,” where the dead wait for judgment (see Rev. 20:13). If your language has a word for this place, you may want to use it here, or borrow the word “Sheol.” -2:2 jdrd rc://*/ta/man/translate/figs-idiom שָׁמַ֥עְתָּ קוֹלִֽ⁠י 1 This phrase probably has both a literal and a figurative meaning. The phrase probably means literally that Yahweh heard Jonah’s voice while he was praying inside the belly of the fish. However, the phrase “to hear someone’s voice” in the Old Testament often means “to listen and obey (comply).” In this context, Jonah is expressing that Yahweh both heard him and acted to save him. If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. -2:3 glp2 rc://*/ta/man/translate/figs-metaphor בִּ⁠לְבַ֣ב יַמִּ֔ים 1 Here the term **heart** is a metaphor for “being inside” something. The phrase “in the heart of” means to be “in the middle of” or “completely surrounded by” sea water. Alternate translation: “in the middle of the sea” -2:3 p8fd וְ⁠נָהָ֖ר יְסֹבְבֵ֑⁠נִי 1 Alternate translation: “the sea water flowed all around me” -2:3 c6jx rc://*/ta/man/translate/figs-doublet מִשְׁבָּרֶ֥י⁠ךָ וְ⁠גַלֶּ֖י⁠ךָ 1 Both of these are disturbances on the surface of the ocean. They could be combined into one term, such as “waves.” -2:4 jdr5 rc://*/ta/man/translate/grammar-connect-logic-contrast וַ⁠אֲנִ֣י 1 This expression shows that there is a contrast between the actions of Yahweh, which Jonah had just talked about, and his own response. Now he is going to speak of his own response. Alternate translation: “And I” +2:2 jdrd rc://*/ta/man/translate/figs-idiom שָׁמַ֥עְתָּ קוֹלִֽ⁠י 1 Here, **you heard my voice** is equivalent to the phrase “he answered me” in the previous line of poetry. In this context, Jonah is expressing that Yahweh both heard him and acted to save him. If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “You heard me and acted to save to me” +2:3 glp2 rc://*/ta/man/translate/figs-metaphor בִּ⁠לְבַ֣ב יַמִּ֔ים 1 Here the term **heart** is a metaphor for the center of something. To be in **the heart of the seas** means to be completely surrounded by sea water. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “under the sea water” +2:3 twte rc://*/ta/man/translate/translate-plural יַמִּ֔ים 1 Here, Jonah refers to the sea by using the plural **seas** to intensify the idea. If it would be more natural in your language, you can use the singular and intensify the idea in another way. Alternate translation: “the vast ocean” +2:3 p8fd וְ⁠נָהָ֖ר יְסֹבְבֵ֑⁠נִי 1 Alternate translation: “and the sea water flowed all around me” +2:3 c6jx rc://*/ta/man/translate/figs-doublet מִשְׁבָּרֶ֥י⁠ךָ וְ⁠גַלֶּ֖י⁠ךָ 1 The terms **billows** and **waves** mean similar things. Both of these are disturbances on the surface of the ocean. Jonah is using the two terms together for emphasis. If it would be clearer for your readers, you could use a single term and express the emphasis in another way. Alternate translation: “your powerful waves” +2:3 xoo2 rc://*/ta/man/translate/figs-possession מִשְׁבָּרֶ֥י⁠ךָ וְ⁠גַלֶּ֖י⁠ךָ 1 Here, Jonah is using the possessive form **your** to describe the **billows** and **waves** because they were caused by God. If your language would not use the possessive form for this, you could say this in a more natural way. Alternate translation: “the billows and waves that you created” +2:4 jdr5 rc://*/ta/man/translate/grammar-connect-logic-contrast וַ⁠אֲנִ֣י 1 **But I** shows that there is a contrast between the actions of Yahweh, which Jonah had just talked about, and his own response, which he will talk about now. In your translation, indicate this contrast in a way that is natural in your language. Alternate translation: “On my part” 2:4 x1w9 rc://*/ta/man/translate/figs-activepassive נִגְרַ֖שְׁתִּי 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “You drove me out” -2:4 z1yx rc://*/ta/man/translate/figs-metonymy מִ⁠נֶּ֣גֶד עֵינֶ֑י⁠ךָ 1 Here, **eyes** is a metonym meaning seeing, and seeing is a metonym for the knowledge, notice, and attention of God. Alternate translation: “from before you” or “from your presence” or “to where you do not notice me” -2:4 b8vk אַ֚ךְ אוֹסִ֣יף לְ⁠הַבִּ֔יט אֶל־הֵיכַ֖ל קָדְשֶֽׁ⁠ךָ 1 Jonah still has hope that, in spite of all that he is going through, God will allow him to see the temple in Jerusalem again. -2:5 abc2 rc://*/ta/man/translate/figs-parallelism אֲפָפ֤וּ⁠נִי מַ֨יִם֙ עַד־נֶ֔פֶשׁ תְּה֖וֹם יְסֹבְבֵ֑⁠נִי 1 Jonah uses two similar phrases to express the severity and hopelessness of his situation. +2:4 z1yx rc://*/ta/man/translate/figs-metonymy מִ⁠נֶּ֣גֶד עֵינֶ֑י⁠ךָ 1 Here, **eyes** is a metonym meaning seeing, and seeing is a metonym for the knowledge, notice, and attention of God. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “from before you” or “from your presence” or “to where you do not notice me” +2:4 ua1u rc://*/ta/man/translate/grammar-connect-logic-contrast אַ֚ךְ 1 Here, **yet** indicates a contrast between Jonah being driven away from God and Jonah's hope to see the temple again. In your translation, indicate this contrast in a way that is natural in your language. Alternate translation: “text” +2:5 abc2 rc://*/ta/man/translate/figs-parallelism אֲפָפ֤וּ⁠נִי מַ֨יִם֙ עַד־נֶ֔פֶשׁ תְּה֖וֹם יְסֹבְבֵ֑⁠נִי 1 These two phrases mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the phrases in a way that shows that the second phrase is repeating the first one, not saying something additional. Alternate translation: “Water had closed around me even as far as life, indeed, the deep was surrounding me” 2:5 rf4b מַ֨יִם֙ 1 Alternate translation: "The sea" -2:5 ca31 עַד־נֶ֔פֶשׁ 1 Here the Hebrew term **life** can possibly mean “my life” or “my neck” or “my spirit.” In any case, the water was threatening to end his life. Alternate translation: “up to my neck” or “as far as my spirit” +2:5 ca31 עַד־נֶ֔פֶשׁ 1 Here the Hebrew term **life** can also possibly mean “neck” or “soul.” In any case, the water was threatening to end his life. Alternate translation: “up to my neck” or “as far as my soul” 2:5 nr3v תְּה֖וֹם יְסֹבְבֵ֑⁠נִי 1 Alternate translation: “deep water was all around me” -2:5 p1fw rc://*/ta/man/translate/translate-unknown ס֖וּף 1 **Seaweed** is grass that grows in the sea. -2:6 z36i rc://*/ta/man/translate/figs-metaphor הָ⁠אָ֛רֶץ בְּרִחֶ֥י⁠הָ בַעֲדִ֖⁠י לְ⁠עוֹלָ֑ם 1 Here Jonah uses a metaphor to compare the earth to a prison. Alternate translation: “the earth was like a prison that was about to lock me in forever” -2:6 dc3r rc://*/ta/man/translate/figs-metaphor וַ⁠תַּ֧עַל מִ⁠שַּׁ֛חַת חַיַּ֖⁠י 1 Here the term **pit** has more than one meaning. This could mean: (1) a way to describe being in a very deep place underground or underwater. Alternate translation: “but you saved me from dying in a deep place” (2) a metaphor meaning the place of the dead. In either case, the term probably refers to the fact that Jonah felt certain that he would die. Alternate translation: “but you saved my life from the place of the dead” -2:6 i3mx rc://*/ta/man/translate/figs-infostructure יְהוָ֥ה אֱלֹהָֽ⁠י 1 If it would be more natural in your language, you could put this at the beginning of the sentence or next to the word “you.” -2:7 jdr6 rc://*/ta/man/translate/grammar-connect-time-simultaneous בְּ⁠הִתְעַטֵּ֤ף עָלַ⁠י֙ נַפְשִׁ֔⁠י 1 This phrase could mean that: (1) Jonah was already in the process of dying when he remembered Yahweh. Alternate translation: Alternate translation: “when my life was fainting away from me” (2) Jonah had given up hope of being rescued and resigned himself to the fact that he would die. Alternate translation: “when my spirit inside me had fainted” -2:7 l2b6 אֶת־יְהוָ֖ה זָכָ֑רְתִּי 1 Alternate translation: “Yahweh, I thought about you” -2:7 ue9g rc://*/ta/man/translate/figs-metaphor וַ⁠תָּב֤וֹא אֵלֶ֨י⁠ךָ֙ תְּפִלָּתִ֔⁠י אֶל־הֵיכַ֖ל קָדְשֶֽׁ⁠ךָ 1 Jonah speaks as if his prayers could travel to God and his temple. This means that God heard his prayer and responded to it. Alternate translation: “then you in your holy temple heard my prayer” -2:7 jdrf rc://*/ta/man/translate/figs-metonymy הֵיכַ֖ל קָדְשֶֽׁ⁠ךָ 1 Here the term **holy temple** may have either a literal or a figurative meaning or perhaps both. Jonah might be speaking about the literal temple in Jerusalem, or he might be speaking about God’s dwelling place in heaven. -2:7 jdre נַפְשִׁ֔⁠י 1 Here the Hebrew term **my spirit** could also mean **my life**. +2:5 p1fw rc://*/ta/man/translate/translate-unknown ס֖וּף 1 **Seaweed** is a kind of long, stringy plant that grows in the sea. +2:6 z36i rc://*/ta/man/translate/figs-metaphor הָ⁠אָ֛רֶץ בְּרִחֶ֥י⁠הָ בַעֲדִ֖⁠י לְ⁠עוֹלָ֑ם 1 Here Jonah is speaking of **the earth** under the water as if it had **bars** like a prison. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the earth was like a prison that was about to lock me in forever” +2:6 c8v0 rc://*/ta/man/translate/figs-metonymy חַיַּ֖⁠י 1 Here, **life** represents Jonah himself. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “me, alive” +2:6 dc3r rc://*/ta/man/translate/figs-metaphor וַ⁠תַּ֧עַל מִ⁠שַּׁ֛חַת חַיַּ֖⁠י 1 Here, the term **pit** has a double meaning. Jonah is in a deep place that could be called a pit, and this is also a word that is used in poetry for the place of the dead. Jonah is expressing that he felt certain that he would die in this place. Alternate translation: “but you saved my life from the place of the dead” +2:6 i3mx rc://*/ta/man/translate/figs-infostructure יְהוָ֥ה אֱלֹהָֽ⁠י 1 If it would be more natural in your language, you could put this phrase at the beginning of the sentence after **but** or **you**. +2:6 geyd rc://*/ta/man/translate/figs-possession אֱלֹהָֽ⁠י 1 Here, Jonah is using the possessive form **my** to describe **God**. If your language would not use the possessive form for this, you could use a more natural expression. Alternate translation: “the God to whom I belong” +2:7 jdr6 בְּ⁠הִתְעַטֵּ֤ף עָלַ⁠י֙ נַפְשִׁ֔⁠י 1 This phrase could mean that: (1) Jonah was already in the process of dying when he remembered Yahweh. Alternate translation: “when my life was fainting away from me” (2) Jonah had given up hope of being rescued and resigned himself to the fact that he would die. Alternate translation: “when my spirit inside me had fainted” +2:7 l2b6 rc://*/ta/man/translate/figs-explicit אֶת־יְהוָ֖ה זָכָ֑רְתִּי 1 The implication is that when Jonah **remembered** Yahweh, he also prayed to him. You could include this information if that would be helpful to your readers. Alternate translation: “I thought of Yahweh and asked him to help me” +2:7 ue9g rc://*/ta/man/translate/figs-metaphor וַ⁠תָּב֤וֹא אֵלֶ֨י⁠ךָ֙ תְּפִלָּתִ֔⁠י אֶל־הֵיכַ֖ל קָדְשֶֽׁ⁠ךָ 1 Jonah speaks as if his **prayer** could travel to God and his temple. This means that God heard his prayer and responded to it. Alternate translation: “then you in your holy temple heard my prayer” +2:7 bql5 rc://*/ta/man/translate/figs-123person אֶת־יְהוָ֖ה זָכָ֑רְתִּי 1 Jonah changes to talking about Yahweh in the third person here, and then continues to talk to him in the second person in the rest of the prayer. If this would not be natural in your language, you could use the second person form here. Alternate translation: “I remembered you, Yahweh” 2:8 u1l9 rc://*/ta/man/translate/figs-idiom מְשַׁמְּרִ֖ים הַבְלֵי־שָׁ֑וְא 1 Here the term **empty vanities** is probably an idiom referring to idols of false gods. Alternate translation: “Those who give attention to useless idols” or “Those who pay attention to useless gods” 2:8 fac9 חַסְדָּ֖⁠ם יַעֲזֹֽבוּ 1 Here, **covenant faithfulness** could mean: (1) the faithfulness of God. Alternate translation: “are rejecting you, who would be faithful to them” (2) the faithfulness of the people. Alternate translation: “are abandoning their commitment to you” 2:9 q3yb rc://*/ta/man/translate/grammar-connect-logic-contrast וַ⁠אֲנִ֗י 1 This expression shows that there is a contrast between Jonah himself and the people about whom Jonah had just spoken. They paid attention to useless gods, but he would worship Yahweh. Alternate translation: “But I” From 9832523471a4769fb17c442f21905f1adcf44995 Mon Sep 17 00:00:00 2001 From: tracypreslar Date: Thu, 17 Aug 2023 23:01:39 +0000 Subject: [PATCH 068/127] Merge tracypreslar-tc-create-1 into master by tracypreslar (#3468) --- tn_DEU.tsv | 106 ++++++++++++++++++++++++++++------------------------- 1 file changed, 57 insertions(+), 49 deletions(-) diff --git a/tn_DEU.tsv b/tn_DEU.tsv index da9de9b70c..5471cc4b78 100644 --- a/tn_DEU.tsv +++ b/tn_DEU.tsv @@ -10,7 +10,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 1:3 zfn5 rc://*/ta/man/translate/translate-hebrewmonths בְּ⁠עַשְׁתֵּֽי־עָשָׂ֥ר חֹ֖דֶשׁ 1 The **eleventh** month of the Hebrew calendar includes January on Western calendars. You could convert the Hebrew day and month into an approximate date on the calendar that your culture uses. However, the Jews used a lunar calendar, so if you use a solar calendar, the date will be different every year and the translation will not be entirely accurate. So you may wish instead to give just the number of the day and the name of the Hebrew month in the text of your translation and indicate in a footnote approximately what time of year that is on your calendar. 1:3 c54r rc://*/ta/man/translate/figs-gendernotations בְּנֵ֣י 1 Although the term **sons** is masculine, the author is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “the children of” 1:3 e9a7 rc://*/ta/man/translate/figs-metaphor בְּנֵ֣י יִשְׂרָאֵ֔ל 1 Here, **sons** means “descendants.” Moses is identifying the Israelites as descendants of their ancestor Jacob, who was also known as Israel. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the descendants of Israel” or “the people of Israel” -1:4 xfh0 rc://*/ta/man/translate/figs-explicit הַכֹּת֗⁠וֹ 1 The implication is that Yahweh caused the Israelites to defeat Sihon and Og under Moses' leadership. You could include this information if that would be helpful to your readers. Alternate translation: “Yahweh caused the Israelites to defeat” +1:4 xfh0 rc://*/ta/man/translate/figs-explicit הַכֹּת֗⁠וֹ 1 The implication is that Yahweh caused the Israelites to defeat Sihon and Og under Moses' command. You could include this information if that would be helpful to your readers. Alternate translation: “Yahweh caused the Israelites to defeat” 1:4 fivx rc://*/ta/man/translate/writing-pronouns הַכֹּת֗⁠וֹ 1 Here, the pronoun **he** refers back to Moses in verse 3. If this is not clear for your readers, you could use the person's name here. Alternate translation: “Moses defeated” 1:4 mpn7 rc://*/ta/man/translate/translate-names בְּ⁠עַשְׁתָּרֹ֖ת בְּ⁠אֶדְרֶֽעִי 1 The words **Ashtaroth** and **Edrei** are the names of cities. 1:4 e5t1 rc://*/ta/man/translate/figs-explicit בְּ⁠עַשְׁתָּרֹ֖ת בְּ⁠אֶדְרֶֽעִי 1 The implication is that King Og ruled over both **Ashtaroth** and **Edrei**. **Ashtaroth** and **Edrei** were cities that were close to each other. You could include this information if that would be helpful to your readers. Alternate translation: “in Ashtaroth and in Edrei” @@ -39,7 +39,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 1:12 l36d rc://*/ta/man/translate/figs-metaphor אֶשָּׂ֖א לְ⁠בַדִּ֑⁠י טָרְחֲ⁠כֶ֥ם וּ⁠מַֽשַּׂאֲ⁠כֶ֖ם 1 Here Moses speaks of the people’s problems and complaints that he needed to solve as if they were heavy physical **loads** and **burdens** that he needed to **carry**. If it would be helpful in your language, you could use a comparable figure of speech or state the meaning plainly. Alternate translation: “will I make a decision by myself for your issues and your concerns” 1:12 xa3c rc://*/ta/man/translate/figs-doublet טָרְחֲ⁠כֶ֥ם וּ⁠מַֽשַּׂאֲ⁠כֶ֖ם 1 The terms **loads** and **burdens** mean similar things. Moses is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “your heavy loads” 1:13 q6g6 rc://*/ta/man/translate/figs-doublet חֲכָמִ֧ים וּ⁠נְבֹנִ֛ים 1 The terms **wise** and **understanding** mean similar things. Moses is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “very wise” -1:13 ue4a rc://*/ta/man/translate/figs-idiom וִ⁠ידֻעִ֖ים 1 Here, **well-known** means “of good reputation.” If this phrase does not have that meaning in your language, you could use a comparable expression from your language that does have this meaning, or you could state the meaning plainly. Alternate translation: “and reputable” +1:13 ue4a waiting rc://*/ta/man/translate/figs-idiom וִ⁠ידֻעִ֖ים 1 Here, **well-known** means “of good reputation.” If this phrase does not have that meaning in your language, you could use a comparable expression from your language that does have this meaning, or you could state the meaning plainly. Alternate translation: “and reputable” 1:13 eea5 rc://*/ta/man/translate/figs-metaphor בְּ⁠רָאשֵׁי⁠כֶֽם 1 Here **heads** means “leaders.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “as leaders” 1:15 zzio rc://*/ta/man/translate/figs-metaphor רָאשֵׁ֣י & רָאשִׁ֖ים 1 Here **heads** means “leaders.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the leaders of … as leaders” 1:15 u5jy rc://*/ta/man/translate/figs-idiom וִֽ⁠ידֻעִ֔ים 1 Here **well-known** means “of good reputation.” If this phrase does not have that meaning in your language, you could use a comparable expression from your language that does have this meaning or state the meaning plainly. Alternate translation: “and reputable” @@ -122,8 +122,8 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 1:35 n9j8 rc://*/ta/man/translate/figs-gendernotations אִישׁ֙ בָּ⁠אֲנָשִׁ֣ים הָ⁠אֵ֔לֶּה 1 Although the words **man** and **men** are masculine, Yahweh is using these words in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “one person of these people of” 1:35 l5ps rc://*/ta/man/translate/figs-hyperbole יִרְאֶ֥ה 1 Yahweh says **see** here as a generalization for emphasis. He means that the rebellious Israelites will not be able to enter and live in the land that Yahweh promised them. They will not even get close enough to see it. If it would be helpful in your language, you could use a different way to express the emphasis. Alternate translation: “shall live in” 1:36 ai2l rc://*/ta/man/translate/translate-names יְפֻנֶּה֙ 1 The word **Jephunneh** is the name of Caleb's father. -1:36 p6yl rc://*/ta/man/translate/figs-rpronouns ה֣וּא יִרְאֶ֔⁠נָּה 1 Yahweh uses the word **himself** to emphasize how significant it was that Yahweh is allowing Caleb but not Moses or the rebellious Israelites to enter the land. Use a way that is natural in your language to indicate this significance. Alternate translation: “only he shall see it” -1:36 z43i rc://*/ta/man/translate/figs-metaphor ה֣וּא יִרְאֶ֔⁠נָּה 1 Here **see** means “approach in order to possess.” If this word does not have that meaning in your language, you could state the meaning plainly. Alternate translation: “he himself shall go into it” +1:36 p6yl rc://*/ta/man/translate/writing-pronouns ה֣וּא יִרְאֶ֔⁠נָּה 1 For emphasis, Yahweh is stating the pronoun **he**, whose meaning is already included in the verb translated as **see**. If your language can state implied pronouns explicitly for emphasis, you may want to use that construction in your translation. Other languages may have other ways of bringing out this emphasis. The ULT does so by using the intensive pronoun **himself**. Alternate translation: “he indeed shall see it” +1:36 z43i rc://*/ta/man/translate/figs-metaphor ה֣וּא יִרְאֶ֔⁠נָּה 1 Here **see** means “enter and experience.” If this word does not have that meaning in your language, you could state the meaning plainly. Alternate translation: “he himself shall go into it” 1:36 s7rb rc://*/ta/man/translate/grammar-connect-logic-result וְ⁠לֽ⁠וֹ־אֶתֵּ֧ן אֶת־הָ⁠אָ֛רֶץ אֲשֶׁ֥ר דָּֽרַךְ־בָּ֖⁠הּ וּ⁠לְ⁠בָנָ֑י⁠ו יַ֕עַן אֲשֶׁ֥ר מִלֵּ֖א אַחֲרֵ֥י יְהוָֽה 1 If it would be more natural in your language, you could move the last phrase to the beginning, since the last phrase gives the reason for the result that the beginning of the sentence describes. Alternate translation: “He is wholly after Yahweh, so to him I will give the land that he has stepped on, and to his sons” 1:36 hwf9 rc://*/ta/man/translate/figs-metaphor וּ⁠לְ⁠בָנָ֑י⁠ו 1 Here, **sons** means “descendants.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and to his offspring” 1:36 namd rc://*/ta/man/translate/figs-explicit אֲשֶׁ֥ר מִלֵּ֖א אַחֲרֵ֥י יְהוָֽה 1 The implication is that Caleb follows **after Yahweh** and obeys him completely. You could include this information if that would be helpful to your readers. Alternate translation: “he wholly obeys Yahweh’” @@ -158,7 +158,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 1:45 w3kr rc://*/ta/man/translate/figs-idiom וְ⁠לֹ֥א הֶאֱזִ֖ין 1 Here, **give ear** is a figure of speech that means “listen.” If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “and he did not lend his ear” or “and he did not pay attention” 1:45 tvc1 rc://*/ta/man/translate/figs-parallelism וְ⁠לֹֽא־שָׁמַ֤ע יְהוָה֙ בְּ⁠קֹ֣לְ⁠כֶ֔ם וְ⁠לֹ֥א הֶאֱזִ֖ין אֲלֵי⁠כֶֽם 1 These two phrases mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the phrases with a word other than **and** in order to show that the second phrase is repeating the first one, not saying something additional. Alternate translation: “but Yahweh did not listen to your voice, nor did he give ear to you” 1:46 fnvl rc://*/ta/man/translate/figs-explicitinfo יָמִ֣ים רַבִּ֑ים כַּ⁠יָּמִ֖ים אֲשֶׁ֥ר יְשַׁבְתֶּֽם 1 The expression **according to the days that you stayed {there}** contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. Alternate translation: “many days.” -2:intro ji46 0 # Deuteronomy 2 General Notes\n\n## Structure and Formatting\n\nThis chapter continues Moses’ first speech from the previous chapter.\n\n- vv. 1-11: Moses recounts the Israelites’ journey from the wilderness to the land of the Edomites, Moabites, and Ammonites\n- vv. 24-37: Moses recounts how Yahweh allowed the Israelites to defeat King Sihon\n\n## Special Concepts in this Chapter\n\n### God knows everything, sees everything, and is everywhere\nAs God, Yahweh knows everything past, present, and future. And, as God, Yahweh is everywhere and cannot be limited to a single space. In verse 7, Moses explains that Yahweh was with the Israelites in a special way.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Quotes in quotes\nIn this chapter, Moses gives a speech and quotes what other people said. If it would be clearer in your language, you could translate or format this passage so that there are not quotations within a quotation. (See [[rc://*/ta/man/translate/figs-quotesinquotes]])\n\n### Pronouns\nIn this chapter, the second person pronoun “you” is plural unless otherwise noted. Moses is speaking to all of the Israelites at Horeb, so use the plural form in your translation if your language marks that distinction.\n\n### Moses represents the Israelites\nThe singular pronoun “you” occurs when Yahweh speaks directly to Moses. The Israelites requested that Moses speak to Yahweh on their behalf because the Israelites fear Yahweh and do not want to speak directly to him. Moses acts as a representative on behalf of all the Israelites. If it would be helpful for your readers, you could clarify that Yahweh wants Moses to tell the Israelites everything that Yahweh says.\n +2:intro ji46 0 # Deuteronomy 2 General Notes\n\n## Structure and Formatting\n\nThis chapter continues Moses’ first speech from the previous chapter.\n\n- vv. 1-11: Moses recounts the Israelites’ journey from the wilderness to the land of the Edomites, Moabites, and Ammonites\n- vv. 24-37: Moses recounts how Yahweh allowed the Israelites to defeat King Sihon\n\n## Special Concepts in this Chapter\n\n### God knows everything, sees everything, and is everywhere\nAs God, Yahweh knows everything past, present, and future. And, as God, Yahweh is everywhere and cannot be limited to a single space. In verse 7, Moses explains that Yahweh was with the Israelites in a special way.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Quotes in quotes\nIn this chapter, Moses gives a speech and quotes what other people said. If it would be clearer in your language, you could translate or format this passage so that there are not quotations within a quotation. (See [[rc://*/ta/man/translate/figs-quotesinquotes]])\n\n### Pronouns\nIn this chapter, the second person pronoun “you” is plural unless otherwise noted. Moses is speaking to all of the Israelites at Horeb, so use the plural form in your translation if your language marks that distinction.\n\n### Moses represents the Israelites\nThe singular pronoun “you” occurs when Yahweh speaks directly to Moses. The Israelites requested that Moses speak to Yahweh on their behalf because the Israelites fear Yahweh and do not want to speak directly to him. Moses acts as a representative on behalf of all the Israelites. If it would be helpful for your readers, you could clarify that Yahweh wants Moses to tell the Israelites everything that Yahweh says.\n\n### Raphaites\nVerses 11 and 20 refer to a group of people called the Raphaites. The term “Raphaites” is a variation of the term “Rephaites” or “Rephaim.” These terms all refer to the Rapha people group. Use a form in your language that is a natural way to refer to a people group. (See: [[rc://*/ta/man/translate/translate-names]]) 2:1 ys5a rc://*/ta/man/translate/figs-explicit וַ⁠נֵּ֜פֶן 1 The implication is that the Israelites **turned** around and went back the way they came. You could include this information if that would be helpful to your readers. Alternate translation: “And we turned around” or "And we turned back"\n""\n\n 2:1 b9af rc://*/ta/man/translate/figs-explicit יָמִ֥ים רַבִּֽים 1 Here, the phrase **many days** means “a long time.” [Numbers 14:33-34](../num/14/33.md) tells us that the Israelites wandered in the desert for 40 years. Many of those 40 years were spent around Mount Seir. You could include this information if that would be helpful to your readers. Alternate translation: “a very long time” 2:2 l1m8 rc://*/ta/man/translate/writing-quotations לֵ⁠אמֹֽר 1 Here, the word **saying** introduces direct speech. Consider natural ways of introducing direct quotations in your language. @@ -226,7 +226,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 2:19 skvn rc://*/ta/man/translate/figs-parallelism אַל־תְּצֻרֵ֖⁠ם וְ⁠אַל־תִּתְגָּ֣ר בָּ֑⁠ם 1 These two phrases mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the phrases with a word other than **and** in order to show that the second phrase is repeating the first one, not saying something additional. Alternate translation: “You shall not trouble them, indeed, you shall not fight them” 2:19 iice rc://*/ta/man/translate/grammar-connect-logic-result לֹֽא־אֶ֠תֵּן מֵ⁠אֶ֨רֶץ בְּנֵי־עַמּ֤וֹן לְ⁠ךָ֙ יְרֻשָּׁ֔ה כִּ֥י לִ⁠בְנֵי־ל֖וֹט נְתַתִּ֥י⁠הָ יְרֻשָּֽׁה 1 If it would be more natural in your language, you could reverse the order of these phrases since the second phrase gives the reason for the result that the first phrase describes. Alternate translation: “I have given the land to the sons of Lot as a possession, so I will not give to you from it as a possession” 2:19 ra5l rc://*/ta/man/translate/figs-explicitinfo לֹֽא־אֶ֠תֵּן מֵ⁠אֶ֨רֶץ בְּנֵי־עַמּ֤וֹן לְ⁠ךָ֙ יְרֻשָּׁ֔ה כִּ֥י לִ⁠בְנֵי־ל֖וֹט נְתַתִּ֥י⁠הָ יְרֻשָּֽׁה 1 The expression to **give** someone's **land** as **a possession** contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. Alternate translation: “I will not give to you from the land of the sons of Ammon, because I have given it to the sons of Lot” -2:20 n15r rc://*/ta/man/translate/figs-activepassive אֶֽרֶץ־רְפָאִ֥ים תֵּחָשֵׁ֖ב אַף־הִ֑וא 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “Also, people refer to it as a land of the Rephaim” +2:20 n15r rc://*/ta/man/translate/figs-activepassive אֶֽרֶץ־רְפָאִ֥ים תֵּחָשֵׁ֖ב אַף־הִ֑וא 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “Also, people refer to it as a land of the Raphaites” 2:20 p2rw rc://*/ta/man/translate/translate-names רְפָאִ֥ים & רְפָאִ֤ים & זַמְזֻמִּֽים 1 The words **Raphaites** and **Zamzummites** are names for the same people group. See how you translated **Raphaites** in [2:11](../02/11.md). 2:20-23 s8bn rc://*/ta/man/translate/writing-background 0 These verses provide background information about people groups who lived in the area that the Ammonites, Edomites, and Caphtorim occupied. This information helps readers understand what happens next in the story. These verses are not part of Moses’ speech to the Israelites. In your translation, present this information in a way that makes it clear that this is background information. 2:21 sq14 rc://*/ta/man/translate/writing-pronouns וַ⁠יַּשְׁמִידֵ֤⁠ם יְהוָה֙ מִ⁠פְּנֵי⁠הֶ֔ם וַ⁠יִּירָשֻׁ֖⁠ם וַ⁠יֵּשְׁב֥וּ תַחְתָּֽ⁠ם 1 Here, the pronoun **them** refers to the Raphaites. The pronoun **their** in the first clause refers to the Ammonites. The pronoun **their** in the second clause refers to the Raphaites. If this is not clear for your readers, you could repeat the names of the people groups. Alternate translation: “But Yahweh destroyed the Raphaites before the Ammonites’ faces, and the Ammonites dispossessed the Raphaites and lived in their place” @@ -270,7 +270,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 2:28 n54c rc://*/ta/man/translate/figs-imperative אֹ֣כֶל בַּ⁠כֶּ֤סֶף תַּשְׁבִּרֵ֨⁠נִי֙ וְ⁠אָכַ֔לְתִּי וּ⁠מַ֛יִם בַּ⁠כֶּ֥סֶף תִּתֶּן־לִ֖⁠י וְ⁠שָׁתִ֑יתִי 1 Moses is assuring Sihon that the Israelites will not trouble Sihon and his people by stealing from them. Instead, they will pay for everything they need. Moses is communicating a polite request rather than a command. Use a form in your language that communicates a polite request. It may be helpful to add an expression such as “please” to make this clear. Alternate translation: “Please sell me food for money, and I will eat. And please give to me water for money, and I will drink.” 2:28 brfk rc://*/ta/man/translate/figs-explicitinfo אֹ֣כֶל בַּ⁠כֶּ֤סֶף תַּשְׁבִּרֵ֨⁠נִי֙ וְ⁠אָכַ֔לְתִּי וּ⁠מַ֛יִם בַּ⁠כֶּ֥סֶף תִּתֶּן־לִ֖⁠י וְ⁠שָׁתִ֑יתִי 1 This verse contains expressions with extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. Alternate translation: “You will sell me food and water” 2:28 jp21 rc://*/ta/man/translate/figs-synecdoche תַּשְׁבִּרֵ֨⁠נִי֙ וְ⁠אָכַ֔לְתִּי & לִ֖⁠י וְ⁠שָׁתִ֑יתִי & אֶעְבְּרָ֥ה בְ⁠רַגְלָֽ⁠י 1 Moses is speaking on behalf of all the Israelites, so he uses the singular pronouns **me**, **I**, and **my** here. If it would be helpful in your language, you could use plural pronouns or clarify to whom the pronouns refer. Alternate translation: “You will sell me and the Israelites … and we will eat … to us … and we will drink … let us pass through on our feet” -2:28 oogz rc://*/ta/man/translate/figs-explicit אֶעְבְּרָ֥ה בְ⁠רַגְלָֽ⁠י 1 The implication is that the Israelites will **pass through** the land peacefully by walking across it. They will not harass or attack the people living in the land. You could include this information if that would be helpful to your readers. Alternate translation: “let me pass through peacefully on my feet” +2:28 oogz rc://*/ta/man/translate/figs-explicit אֶעְבְּרָ֥ה בְ⁠רַגְלָֽ⁠י 1 The implication is that the Israelites will **pass through** the land peacefully by walking across it. They will not harass or attack the people living in the land. You could include this information if that would be helpful to your readers. Alternate translation: “please allow me to travel through your land and we will not disturb you” 2:28 twx5 rc://*/ta/man/translate/figs-idiom בְ⁠רַגְלָֽ⁠י 1 Here, **on my feet** is an idiom that means “traveling by walking.” If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “by walking” 2:29 tlpc rc://*/ta/man/translate/figs-synecdoche לִ֜⁠י & אֶֽעֱבֹר֙ 1 Here, the singular pronouns **me** and **I** refer to Moses. Moses is speaking to Yahweh because Moses is the leader of the Israelites, but these phrases apply to all of the Israelites. If this is not clear for your readers, you could use plural forms of the pronoun. Alternate translation: “for us … we pass over” 2:29 k54p rc://*/ta/man/translate/translate-names בְּנֵ֣י 1 Here, **sons** means “descendants.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the offspring of” @@ -370,7 +370,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 3:16 c3df rc://*/ta/man/translate/figs-possession גְּב֖וּל בְּנֵ֥י עַמּֽוֹן 1 Here, Moses is using the possessive form to describe **the border** around the land that is occupied by the **sons of Ammon** of the Israelites. If your language would not use the possessive form for this, you could use a comparable expression. Alternate translation: “the border of the land occupied by the sons of Ammon” 3:16 nkm8 rc://*/ta/man/translate/figs-metaphor בְּנֵ֥י 1 Here, **sons** means “descendants.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the descendants of” 3:17 y51g rc://*/ta/man/translate/translate-names מִ⁠כִּנֶּ֗רֶת 1 The word **Kinnereth** is the name of a large fresh-water lake that is also called “the Sea of Galilee.” -3:17 xce7 תַּ֛חַת אַשְׁדֹּ֥ת 1 Alternate translation: “at the foot of” or “at the base of” +3:17 xce7 rc://*/ta/man/translate/figs-explicit תַּ֛חַת אַשְׁדֹּ֥ת 1 Alternate translation: “at the foot of” or “at the base of” 3:17 w6xs rc://*/ta/man/translate/translate-names הַ⁠פִּסְגָּ֖ה 1 The word **Pisgah** is the name of a mountain. 3:18 i7wz rc://*/ta/man/translate/writing-quotations וָ⁠אֲצַ֣ו אֶתְ⁠כֶ֔ם בָּ⁠עֵ֥ת הַ⁠הִ֖וא לֵ⁠אמֹ֑ר 1 Here, the word **saying** introduces direct speech. Consider natural ways of doing that in your own language. Alternate translation: “And I commanded you at that time” or "And at that time I commanded you"\n\n 3:18 i1zt rc://*/ta/man/translate/writing-pronouns אֶתְ⁠כֶ֔ם & אֱלֹהֵי⁠כֶ֗ם & לָ⁠כֶ֜ם & אֲחֵי⁠כֶ֥ם 1 The pronouns **you** and **your** refer to the people of the tribe of Reuben, the tribe of Gad, and the half tribe of Manasseh. If this is not clear for your readers, you could use the names of the tribes here. Alternate translation: “you three tribes … your God … to you tribesmen … the other tribesmen” @@ -426,14 +426,13 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 4:1 x82m rc://*/ta/man/translate/translate-tense נֹתֵ֥ן לָ⁠כֶֽם 1 Here Moses could be using the present tense: (1) to refer to something that has already happened. Alternate translation: “gave to you” (2) to refer to something that will certainly happen in the future. Alternate translation: “is about to give to you” 4:2 ft3x rc://*/ta/man/translate/figs-synecdoche הַ⁠דָּבָר֙ 1 Here, **word** represents all of the words of the law that Yahweh spoke to Moses. If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: “the statutes” or "the words of the law" 4:2 r77u rc://*/ta/man/translate/figs-possession מִצְוֺת֙ יְהוָ֣ה 1 Here, Moses is using the possessive form to describe **commandments** that come from **Yahweh**. If your language would not use the possessive form for this, you could use an equivalent expression. Alternate translation: “the commandments given by Yahweh” -4:3 u7gv rc://*/ta/man/translate/figs-synecdoche עֵֽינֵי⁠כֶם֙ 1 Moses is using **eyes** to represent all of a person in the act of seeing. If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: “All of you” +4:3 u7gv rc://*/ta/man/translate/figs-synecdoche עֵֽינֵי⁠כֶם֙ 1 Moses is using **eyes** to represent all of a person in the act of seeing. If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: “You yourselves” 4:3 bs2a rc://*/ta/man/translate/figs-explicit בְּ⁠בַ֣עַל פְּע֑וֹר 1 Here, Moses is referring to the events of [Numbers 25:1-9](Num/25/01.md), when Israelite men committed sexual immorality with Moabite women. The women tempted the Israelite men to worship their idol, the **Baal** of **Peor**. As a result, Yahweh punished the Israelites with a plague until Phinehas the priest killed a man who was still committing adultery. 4:3 p9ok rc://*/ta/man/translate/figs-metaphor הָלַךְ֙ אַחֲרֵ֣י 1 Here, **walked after** means “worshiped.” Moses is speaking of worshiping idols as if people were physically walking behind idols to follow them. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “worshiped” 4:3 naji rc://*/ta/man/translate/figs-explicit הִשְׁמִיד֛⁠וֹ 1 The implication is that Yahweh **destroyed them** by killing them. You could include this information if that would be helpful to your readers. Alternate translation: “has killed them” 4:3 yl8h rc://*/ta/man/translate/figs-youcrowd מִ⁠קִּרְבֶּֽ⁠ךָ 1 Even though Moses is speaking to all of the Israelites, the pronoun **your** is singular in this verse. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. 4:4 x6hf rc://*/ta/man/translate/figs-metaphor הַ⁠דְּבֵקִ֔ים בַּ⁠יהוָ֖ה 1 Moses speaks as if obeying Yahweh were like physically holding on to him as one would hold on to another person. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “who carefully obeyed Yahweh” -4:5 hs9r rc://*/ta/man/translate/figs-metaphor רְאֵ֣ה 1 Moses is using the word **Look** to focus the Israelites' attention on what he is about to say. Your language may have a comparable expression that you could use in your translation. Alternate translation: “See” -4:5 wsdh rc://*/ta/man/translate/figs-doublet חֻקִּים֙ וּ⁠מִשְׁפָּטִ֔ים 1 The terms **statutes** and **ordinances** mean similar things. If it would be helpful for your readers, you could express the emphasis with a single phrase. See how you translated this in [verse 1](../01/01.md). Alternate translation: “important commandments” +4:5 hs9r rc://*/ta/man/translate/figs-metaphor רְאֵ֣ה 1 Moses is using the word **Look** to focus the Israelites' attention on what he is about to say. Your language may have a comparable expression that you could use in your translation. Alternate translation: “Indeed” 4:5 bis8 rc://*/ta/man/translate/figs-distinguish אֱלֹהָ֑⁠י 1 Here, Moses refers to Yahweh as **my God** in order to emphasize that he himself worships and obeys Yahweh. He does not mean that he is the only one who worships Yahweh. If this would not be clear for your readers, you could use an equivalent expression to describe Moses’ relationship with Yahweh. Alternate translation, adding a comma after Yahweh: “, the God whom I worship,” 4:5 v63r rc://*/ta/man/translate/figs-explicitinfo בָּאִ֥ים שָׁ֖מָּ⁠ה לְ⁠רִשְׁתָּֽ⁠הּ 1 The expression **going into to possess it** contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. Alternate translation: “are going into to possess” 4:6 zr9k rc://*/ta/man/translate/figs-doublet וּ⁠שְׁמַרְתֶּם֮ וַ⁠עֲשִׂיתֶם֒ 1 The terms **keep** and **do** mean similar things. Moses is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “And you shall carefully do them” @@ -451,14 +450,14 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 4:8 g3lt rc://*/ta/man/translate/figs-doublet חֻקִּ֥ים וּ⁠מִשְׁפָּטִ֖ים 1 The terms **statutes** and **ordinances** mean similar things. Moses is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “important rules” 4:8 po9p rc://*/ta/man/translate/figs-metaphor נֹתֵ֥ן 1 Here Moses is speaking of reading the law as if he were physically **giving** it to the Israelites. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “am repeating” 4:8 odq5 rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵי⁠כֶ֖ם 1 Here, **faces** represents the presence of people. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “before you” -4:9 z7zs rc://*/ta/man/translate/figs-distinguish רַ֡ק 1 Here Moses is using **Only** to emphasize his commands. He does not mean that the commands are the only commands that the Israelites should obey. If this would not be clear for your readers, you could use an equivalent expression to emphasize commands. Alternate translation: “But make sure of this:” or "Be sure that you" +4:9 z7zs rc://*/ta/man/translate/grammar-connect-words-phrases רַ֡ק 1 Here Moses is using **Only** to emphasize his commands. Use a connector to introduce something important that is natural in your language. Alternate translation: "Be sure that you" 4:9 bfw3 rc://*/ta/man/translate/figs-youcrowd הִשָּׁ֣מֶר לְ⁠ךָ֩ וּ⁠שְׁמֹ֨ר נַפְשְׁ⁠ךָ֜ & תִּשְׁכַּ֨ח & עֵינֶ֗י⁠ךָ & מִ⁠לְּבָ֣בְ⁠ךָ֔ & חַיֶּ֑י⁠ךָ וְ⁠הוֹדַעְתָּ֥⁠ם לְ⁠בָנֶ֖י⁠ךָ & בָנֶֽי⁠ךָ 1 Even though Moses is speaking to all the Israelites, **you**, **your**, and the command forms are singular in this verse. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. 4:9 d2dg rc://*/ta/man/translate/figs-doublet הִשָּׁ֣מֶר לְ⁠ךָ֩ וּ⁠שְׁמֹ֨ר נַפְשְׁ⁠ךָ֜ מְאֹ֗ד 1 The terms **guard yourself** and **guard your spirit strongly** mean similar things. Moses is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “carefully guard all of yourself” 4:9 i05z rc://*/ta/man/translate/figs-hypo פֶּן & וּ⁠פֶן 1 Moses uses the word **lest** to introduce a hypothetical condition as a warning. Use a natural form in your language for introducing a situation that could happen. Alternate translation: “in case … and in case” 4:9 n4sg rc://*/ta/man/translate/figs-explicit הַ⁠דְּבָרִ֜ים 1 The implication is that the Israelites should not forget **the things** that Yahweh did for them, such as the miracles that Yahweh did to help the Israelites in the wilderness. You could include this information if that would be helpful to your readers. Alternate translation: “the miraculous things Yahweh did” 4:9 urlx rc://*/ta/man/translate/figs-synecdoche עֵינֶ֗י⁠ךָ 1 Here, **eyes** represents all of a person in the act of seeing. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “you yourself” 4:9 yh8z rc://*/ta/man/translate/figs-metaphor יָס֨וּרוּ֙ מִ⁠לְּבָ֣בְ⁠ךָ֔ 1 Here Moses is speaking as if memories physically **retreat** from one's **heart** when one forgets something. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “you forget them” -4:9 j9jf rc://*/ta/man/translate/figs-exclusive כֹּ֖ל יְמֵ֣י חַיֶּ֑י⁠ךָ 1 Here **all the days of your life** means “the rest of your life.” If this would not be clear for your readers, you could use an equivalent expression. Alternate translation: “for the rest of your life”\n +4:9 j9jf rc://*/ta/man/translate/figs-idiom כֹּ֖ל יְמֵ֣י חַיֶּ֑י⁠ךָ 1 Here, the word **days** refers to a specific period of time. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “the entire duration of your life” 4:9 l723 rc://*/ta/man/translate/figs-metaphor לְ⁠בָנֶ֖י⁠ךָ וְ⁠לִ⁠בְנֵ֥י בָנֶֽי⁠ךָ 1 Here, **sons** means “children.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to your children and to the children of your children” 4:9 rqwy rc://*/ta/man/translate/figs-reduplication לְ⁠בָנֶ֖י⁠ךָ וְ⁠לִ⁠בְנֵ֥י בָנֶֽי⁠ךָ 1 Here, Moses repeats **sons** to emphasize how important it is for the Israelites to teach their children about Yahweh and his commands. If your language can repeat words for emphasis, it would be appropriate to use that construction here in your translation. 4:10 i0uq rc://*/ta/man/translate/figs-explicit י֗וֹם אֲשֶׁ֨ר עָמַ֜דְתָּ לִ⁠פְנֵ֨י יְהוָ֣ה אֱלֹהֶי⁠ךָ֮ בְּ⁠חֹרֵב֒ 1 Moses is referring to the events of [Exodus 19](Exo/19/01.md) when Yahweh spoke from Mount Sinai from a fire. The Israelite people were afraid of Yahweh and stood far away. @@ -501,20 +500,20 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 4:23 k54j rc://*/ta/man/translate/figs-explicit צִוְּ⁠ךָ֖ 1 Yahweh **commanded** the Israelites not to make idols. You could include this information if that would be helpful to your readers. Alternate translation: “has commanded you not to do” 4:23 q9m3 rc://*/ta/man/translate/figs-youcrowd צִוְּ⁠ךָ֖ & אֱלֹהֶֽי⁠ךָ 1 Even though Moses is speaking to all the Israelites, **you** and **your** are singular here. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. 4:24 fc5i rc://*/ta/man/translate/grammar-connect-logic-result כִּ֚י 1 The word translated as **For** indicates that what follows is a reason for what came before. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation: “This is because” -4:24 z6c8 rc://*/ta/man/translate/figs-metaphor אֵ֥שׁ אֹכְלָ֖ה 1 Here Moses is speaking of Yahweh’s punishment, when he is angry, as if it were **a devouring fire**. Yahweh will destroy anyone who disobeys him. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “will destroy people who disobey him as a fire burns everything”\n +4:24 z6c8 rc://*/ta/man/translate/figs-metaphor אֵ֥שׁ אֹכְלָ֖ה 1 Here Moses is speaking of Yahweh’s response, when he is jealous, as if it were **a devouring fire**. Yahweh will destroy anyone who disobeys him. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “is a destroyer of people who disobey him just as a fire burns its fuel to ashes”\n 4:25 sw65 rc://*/ta/man/translate/figs-youcrowd תוֹלִ֤יד & אֱלֹהֶ֖י⁠ךָ 1 Even though Moses is speaking to a group of people, **you** and **your** are singular here. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. 4:25 d5qj rc://*/ta/man/translate/figs-metaphor בָּנִים֙ וּ⁠בְנֵ֣י בָנִ֔ים 1 Here, **sons** means “children.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “children, and children of children” 4:25 adae rc://*/ta/man/translate/figs-explicit וּ⁠בְנֵ֣י בָנִ֔ים 1 The implication is that the living Israelites will bear children, and then those children will bear children. You could include this information if that would be helpful to your readers. Alternate translation: “and they beget sons” 4:25 y9c0 rc://*/ta/man/translate/grammar-connect-condition-hypothetical וְ⁠הִשְׁחַתֶּ֗ם 1 Moses is suggesting that this is a hypothetical condition, that Yahweh will only become angry and punish the Israelites if the Israelites sin by making an idol. Use a natural form in your language for introducing a situation that could happen. Alternate translation: “and if you act corruptly” 4:25 e3zj rc://*/ta/man/translate/figs-explicit וְ⁠הִשְׁחַתֶּ֗ם 1 Here, the term **act corruptly** means "to sin or do wrong." You could include this information if that would be helpful to your readers. Alternate translation: “and you sin” See how you translated these words in [verse 16](../04/16.md). 4:25 v824 rc://*/ta/man/translate/figs-idiom בְּ⁠עֵינֵ֥י 1 Here, **in the eyes of** is an idiom for a person's opinion or evaluation. Moses speaks as if evaluating something meant physically seeing it with one's **eyes**. If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “in the evaluation of” -4:26 ciie rc://*/ta/man/translate/figs-explicit הַעִידֹתִי֩ בָ⁠כֶ֨ם הַ⁠יּ֜וֹם אֶת־הַ⁠שָּׁמַ֣יִם וְ⁠אֶת־הָ⁠אָ֗רֶץ 1 The implication is that **the heavens and the earth** will **witness** how the Israelites will sin. You could include this information if that would be helpful to your readers. Alternate translation: “I will make sure the heavens and the earth pay attention to how you sin today” +4:26 ciie rc://*/ta/man/translate/figs-explicit הַעִידֹתִי֩ בָ⁠כֶ֨ם הַ⁠יּ֜וֹם אֶת־הַ⁠שָּׁמַ֣יִם וְ⁠אֶת־הָ⁠אָ֗רֶץ 1 The implication is that **the heavens and the earth** will **witness** whether or not the Israelites will disobey Yahweh. You could include this information if that would be helpful to your readers. Alternate translation: “I will make the heavens and the earth witness whether you obey or disobey” 4:26 lbi9 rc://*/ta/man/translate/figs-merism אֶת־הַ⁠שָּׁמַ֣יִם וְ⁠אֶת־הָ⁠אָ֗רֶץ 1 Here, Moses is referring to everything that exists in the universe by naming the parts that are at the extreme ends of it. Moses is referring to everything, living and non-living. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the whole universe” 4:26 c910 rc://*/ta/man/translate/figs-reduplication אָבֹ֣ד תֹּאבֵדוּ⁠ן֮ & הִשָּׁמֵ֖ד תִּשָּׁמֵדֽוּ⁠ן 1 The words **surely perish** and **completely destroyed** translate verbs that are repeated for emphasis. If your language can repeat words for emphasis, it would be appropriate to use that construction here in your translation. 4:26 r2k3 rc://*/ta/man/translate/figs-explicitinfo הָ⁠אָ֔רֶץ אֲשֶׁ֨ר אַתֶּ֜ם עֹבְרִ֧ים אֶת־הַ⁠יַּרְדֵּ֛ן שָׁ֖מָּ⁠ה לְ⁠רִשְׁתָּ֑⁠הּ 1 The expression **the land to which you are going over the Jordan to possess it** contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. Alternate translation: “the land to which you are going over the Jordan to possess” 4:26 tz2p rc://*/ta/man/translate/figs-metaphor לֹֽא־תַאֲרִיכֻ֤⁠ן יָמִים֙ עָלֶ֔י⁠הָ 1 The implication is that if the Israelites sin by making idols, then they will leave the land and live somewhere else. Yahweh **will not prolong** the **days** when the Israelites can live on the land. You could include this information if it would be helpful for your readers. Alternate translation: “You will not be able to live on the land for long” 4:26 eme2 rc://*/ta/man/translate/figs-hyperbole הִשָּׁמֵ֖ד תִּשָּׁמֵדֽוּ⁠ן 1 As indicated in [verse 27](../04/27), not every Israelite will be killed. Here “completely destroyed” is an overgeneralization used to emphasize that many of the Israelites will die. If it would be helpful in your language, you could use a different way to express the emphasis. Alternate translation: “surely many of you will be destroyed” -4:26 kwik rc://*/ta/man/translate/figs-activepassive הִשָּׁמֵ֖ד תִּשָּׁמֵדֽוּ⁠ן 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “I will cause you to die” +4:26 kwik rc://*/ta/man/translate/figs-activepassive הִשָּׁמֵ֖ד תִּשָּׁמֵדֽוּ⁠ן 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “Yahweh will cause your complete destruction” 4:27 yy63 rc://*/ta/man/translate/figs-parallelism וְ⁠הֵפִ֧יץ יְהוָ֛ה אֶתְ⁠כֶ֖ם בָּ⁠עַמִּ֑ים & יְנַהֵ֧ג יְהוָ֛ה אֶתְ⁠כֶ֖ם שָֽׁמָּ⁠ה 1 These two phrases mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the phrases with a word other than **and** in order to show that the second phrase is repeating the first one, not saying something additional. Alternate translation: “And Yahweh will scatter you among the peoples … , indeed, Yahweh will drive you there” 4:27 swv8 rc://*/ta/man/translate/figs-metaphor וְ⁠הֵפִ֧יץ יְהוָ֛ה אֶתְ⁠כֶ֖ם 1 Moses speaks as if the Israelite people were seeds that Yahweh could **scatter** around a field. Moses means that Yahweh will cause the Israelites to go live in many different places among many different peoples. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Yahweh will cause you to leave the land and live” 4:27 uka7 rc://*/ta/man/translate/figs-infostructure וְ⁠נִשְׁאַרְתֶּם֙ מְתֵ֣י מִסְפָּ֔ר 1 The implication is that the population of Israelites in each nation would be very small. If it would be more natural in your language, you could change the phrasing. Alternate translation: “and there will be few of you” @@ -541,7 +540,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 4:32 yss9 rc://*/ta/man/translate/figs-you שְׁאַל & לְ⁠פָנֶ֗י⁠ךָ 1 Even though Moses is speaking to all the Israelites, the word **your** and the command **ask** are singular in this verse. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. 4:32 pkpy rc://*/ta/man/translate/figs-metaphor שְׁאַל 1 Here the word **ask** means “think.” Moses is speaking as if asking questions about something were the same as thinking about it. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “consider” 4:32 c553 rc://*/ta/man/translate/writing-politeness נָא֩ 1 The word translated as **please** here is a term used in polite requests. If it would be helpful for your readers, you could use an equivalent expression for making a polite request. -4:32 tg9v rc://*/ta/man/translate/figs-metonymy לְ⁠פָנֶ֗י⁠ךָ 1 Here, **face** represents the existence of a person. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “before your existence” +4:32 tg9v rc://*/ta/man/translate/figs-metonymy לְ⁠פָנֶ֗י⁠ךָ 1 Here, **face** represents the presence of a person and **before** here means "prior to." If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “before your existence” 4:32 njz0 rc://*/ta/man/translate/figs-explicit הַ⁠יּוֹם֙ אֲשֶׁר֩ בָּרָ֨א אֱלֹהִ֤ים ׀ אָדָם֙ עַל־הָ⁠אָ֔רֶץ 1 Moses is referring to the events of [Genesis 1:27](Gen/01/27.md) when Yahweh created human beings, male and female, in his image. This was on the sixth day of creation. 4:32 i0fo rc://*/ta/man/translate/grammar-collectivenouns אָדָם֙ 1 In this verse, the word **man** is singular in form, but it refers to all human beings as a group. If it would be helpful in your language, you could say this plainly. Alternate translation: “human beings” 4:32 vugi rc://*/ta/man/translate/figs-merism וּ⁠לְ⁠מִ⁠קְצֵ֥ה הַ⁠שָּׁמַ֖יִם וְ⁠עַד־קְצֵ֣ה הַ⁠שָּׁמָ֑יִם 1 Here, Moses is referring to all of the world by naming the parts that are at the extreme ends of it. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and on all the earth” @@ -950,31 +949,31 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 8:14 k1uk rc://*/ta/man/translate/figs-metaphor מִ⁠בֵּ֥ית עֲבָדִֽים 1 Yahweh speaks of Egypt as if it were a **house** where people keep slaves. See how you translated this in [Exodus 13:3](Exo/13/03.md). If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “from the place where you were slaves” 8:14 rxto rc://*/ta/man/translate/figs-abstractnouns עֲבָדִֽים 1 If your language does not use an abstract noun for the idea of **slavery**, you can express the idea behind slavery in another way. Alternative translation: “forced labor” 8:15 c4zs rc://*/ta/man/translate/figs-explicit וְ⁠הַ⁠נּוֹרָ֗א 1 The implication is that the wilderness causes terror because it is dangerous. You could include this information if that would be helpful to your readers. See how you translated this in [1:19](../01/19.md). Alternate translation: “and unsafe” -8:15 tvbq rc://*/ta/man/translate/grammar-collectivenouns נָחָ֤שׁ ׀ שָׂרָף֙ וְ⁠עַקְרָ֔ב 1 In this verse, the words **serpent** and **scorpion** are singular in form, but it refers to all serpents and scorpions in the wilderness as a group. If it would be helpful in your language, you could say this plainly. Alternate translation: “fiery serpents and scorpions” -8:15 anyz rc://*/ta/man/translate/grammar-connect-words-phrases נָחָ֤שׁ ׀ שָׂרָף֙ 1 This phrase begins a list of the “great and terrible” things that the Israelites encountered in the wilderness. If the connection between this statement and the previous one is not clear, you may want to use a connecting word to show how this statement relates to what came before it. Use a natural form in your language for connecting this statement to the previous one. Alternate translation: “which had” -8:15 nlk7 rc://*/ta/man/translate/figs-explicit נָחָ֤שׁ ׀ שָׂרָף֙ 1 Here **fiery serpents** could mean that: (1) the venom from the bite of the serpents causes burning, **fiery** pain. Alternate translation: “poisonous snakes” (2) the serpents are some unknown creature who physically emit fire. Alternate translation: “burning serpents” +8:15 tvbq rc://*/ta/man/translate/grammar-collectivenouns נָחָ֤שׁ ׀ שָׂרָף֙ וְ⁠עַקְרָ֔ב 1 In this verse, the words **serpent** and **scorpion** are singular in form, but they refer to all serpents and scorpions in the wilderness as a group. If it would be helpful in your language, you could say this plainly. Alternate translation: “fiery serpents and scorpions” +8:15 anyz rc://*/ta/man/translate/grammar-connect-words-phrases נָחָ֤שׁ ׀ שָׂרָף֙ 1 This phrase begins a list of the “great and terrible” things that the Israelites encountered in the wilderness. If the connection between this statement and the previous one is not clear, you may want to use a connecting word to show how this statement relates to what came before it. Use a natural form in your language for connecting this statement to the previous one. Alternate translation: “which had the fiery serpent” +8:15 nlk7 rc://*/ta/man/translate/figs-explicit נָחָ֤שׁ ׀ שָׂרָף֙ 1 Here **fiery serpent** could mean that: (1) the venom from the bite of the serpent causes burning, **fiery** pain. Alternate translation: “poisonous serpent” (2) the serpent is some unknown creature that physically emits fire. Alternate translation: “burning serpent” 8:15 ulph rc://*/ta/man/translate/translate-unknown וְ⁠עַקְרָ֔ב 1 A **scorpion** is a poisonous creature that crawls on the ground, similar to a spider. If your readers would not be familiar with this type of poisonous creature, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “and poisonous creature” -8:15 x91q rc://*/ta/man/translate/figs-explicit וְ⁠צִמָּא֖וֹן 1 The implication is that the **ground** was **thirsty** because the region was dry and there was very little rain there. You could include this information if that would be helpful to your readers. Alternate translation: “and waterless ground” -8:15 o73b rc://*/ta/man/translate/figs-explicit הַ⁠מּוֹצִ֤יא לְ⁠ךָ֙ מַ֔יִם מִ⁠צּ֖וּר הַֽ⁠חַלָּמִֽישׁ 1 This refers to the events of [Numbers 20:2-13](Num/20/02.md), when Yahweh broke open a rock and caused water to pour out of the rock. The Israelites complained that they had no water, so Yahweh performed this miracle for them. +8:15 x91q rc://*/ta/man/translate/figs-explicit וְ⁠צִמָּא֖וֹן 1 The implication is that the **ground** was **thirsty** because the region was dry and there was very little rain there. You could include this information if that would be helpful to your readers. Alternate translation: “and waterless land” +8:15 o73b rc://*/ta/man/translate/figs-explicit הַ⁠מּוֹצִ֤יא לְ⁠ךָ֙ מַ֔יִם מִ⁠צּ֖וּר הַֽ⁠חַלָּמִֽישׁ 1 This refers to the events of [Numbers 20:2-13](Num/20/02.md), when Yahweh broke open a rock and caused water to pour out of the rock. The Israelites complained that they had no water, so Yahweh performed this miracle for them. You could include this information if it would be helpful for your readers. Alternate translation: “he brought out water from the rock of flint when you complained of thirst”

8:15 u2yq rc://*/ta/man/translate/figs-possession מִ⁠צּ֖וּר הַֽ⁠חַלָּמִֽישׁ 1 Here, Moses is using the possessive form to describe a **rock** that has the qualities of **flint**. If your language would not use the possessive form for this, you could use a comparable expression to describe hard rock. Alternate translation: “from the flinty rock” 8:15 nfhg rc://*/ta/man/translate/translate-names מִ⁠צּ֖וּר הַֽ⁠חַלָּמִֽישׁ 1 Here the word **flint** refers to a hard, solid type of rock that can be used to ignite fires. If your readers would not be familiar with this type of rock, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “from the rock that was firm” -8:16 yy96 rc://*/ta/man/translate/figs-explicit הַ⁠מַּֽאֲכִ֨לְ⁠ךָ֥ מָן֙ בַּ⁠מִּדְבָּ֔ר 1 This refers to the events of [Exodus 16](Exo/16/01.md). The Israelites complained that there was no food in the wilderness to eat, so Yahweh performed a miracle by sending them food from heaven. This food was called **manna**. -8:16 v6au rc://*/ta/man/translate/figs-distinguish הַ⁠מַּֽאֲכִ֨לְ⁠ךָ֥ מָן֙ בַּ⁠מִּדְבָּ֔ר 1 This does not mean that Yahweh personally **fed** the Israelites like a mother would feed her infant. What Moses means is that Yahweh sent manna from heaven for the Israelites to eat. Be sure that this distinction is clear in your translation. Alternate translation: “and gave you manna to eat” +8:16 yy96 rc://*/ta/man/translate/figs-explicit הַ⁠מַּֽאֲכִ֨לְ⁠ךָ֥ מָן֙ בַּ⁠מִּדְבָּ֔ר 1 This refers to the events of [Exodus 16](Exo/16/01.md). The Israelites complained that there was no food in the wilderness to eat, so Yahweh performed a miracle by sending them food from heaven. This food was called **manna**. +8:16 v6au rc://*/ta/man/translate/figs-explicit הַ⁠מַּֽאֲכִ֨לְ⁠ךָ֥ מָן֙ בַּ⁠מִּדְבָּ֔ר 1 This does not mean that Yahweh personally **fed** the Israelites like a mother would feed her infant. What Moses means is that Yahweh sent manna from heaven for the Israelites to eat. You could include this information if it would be helpful for your readers. Alternate translation: “and gave you manna to eat” 8:16 bac9 rc://*/ta/man/translate/figs-explicit לֹא־יָדְע֖וּ⁠ן אֲבֹתֶ֑י⁠ךָ 1 Here **known** means “known about” or “heard of.” Be sure that this distinction is clear in your translation. Alternate translation: “your fathers had not heard of” -8:16 sq5o rc://*/ta/man/translate/grammar-connect-logic-goal לְמַ֣עַן & וּ⁠לְמַ֨עַן֙ 1 Here, **so that** marks “he might humble you” and “he might test you, to do you good” as the goal or purpose of “He fed you manna”. Use a connector in your language that makes it clear that this is the purpose. +8:16 sq5o rc://*/ta/man/translate/grammar-connect-logic-goal לְמַ֣עַן & וּ⁠לְמַ֨עַן֙ 1 Here, **so that** marks what follows as the goal or purpose of what came before. Use a connector in your language that makes it clear that this is the purpose. 8:16 obvz rc://*/ta/man/translate/figs-explicit בְּ⁠אַחֲרִיתֶֽ⁠ךָ 1 The implication is that Yahweh would “do good” to the Israelites at the **end** of all the testing and trials they experienced. You could include this information if that would be helpful to your readers. Alternate translation: “at the end of all the testing” 8:17 nrx3 rc://*/ta/man/translate/figs-quotesinquotes וְ⁠אָמַרְתָּ֖ בִּ⁠לְבָבֶ֑⁠ךָ כֹּחִ⁠י֙ וְ⁠עֹ֣צֶם יָדִ֔⁠י עָ֥שָׂה לִ֖⁠י אֶת־הַ⁠חַ֥יִל הַ⁠זֶּֽה 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation, as modeled by the UST. Alternate translation: “And you will say in your heart that your power and the might of your hand made for you this wealth.” -8:17 sd9i rc://*/ta/man/translate/figs-idiom וְ⁠אָמַרְתָּ֖ בִּ⁠לְבָבֶ֑⁠ךָ 1 Here, **say in your heart** is an idiom that means “think” or “say to yourself.” If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. See how you translated this in [7:17](../07/17.md). Alternate translation: “And you think” -8:17 g2bf rc://*/ta/man/translate/figs-metonymy יָדִ֔⁠י 1 Here “hand” represents someone’s power or ability. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “my own ability” +8:17 sd9i rc://*/ta/man/translate/figs-idiom וְ⁠אָמַרְתָּ֖ בִּ⁠לְבָבֶ֑⁠ךָ 1 See how you translated this in [7:17](../07/17.md). Alternate translation: “And you will say to yourselves” +8:17 g2bf rc://*/ta/man/translate/figs-metonymy יָדִ֔⁠י 1 Here **hand** represents someone’s power or ability. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “my own skill” 8:17 jvrn rc://*/ta/man/translate/figs-explicit הַ⁠חַ֥יִל הַ⁠זֶּֽה 1 Here, **this wealth** refers to all the good things that Moses listed in [verses 7-10](../08/07.md) and [12-13](../08/12.md). You could include this information if that would be helpful to your readers. Alternate translation: “this prosperity and all these possessions” -8:18 g9fc rc://*/ta/man/translate/grammar-connect-logic-goal לְמַ֨עַן 1 Here, **so that** marks “he may establish his covenant” as the goal or purpose of “gives you power to make wealth”. Use a connector in your language that makes it clear that this is the purpose. +8:18 g9fc rc://*/ta/man/translate/grammar-connect-logic-goal לְמַ֨עַן 1 Here, **so that** marks what follows as the goal or purpose of what came before. Use a connector in your language that makes it clear that this is the purpose. 8:18 i5v9 rc://*/ta/man/translate/figs-explicit הָקִ֧ים אֶת־בְּרִית֛⁠וֹ 1 The implication is that Yahweh will only **establish**, or fulfill, his promises to bless the Israelites if the Israelites fulfill their promises in the **covenant**. You could include this information if that would be helpful to your readers. Alternate translation: “he may fulfill his covenant” 8:18 y2wk rc://*/ta/man/translate/figs-metaphor לַ⁠אֲבֹתֶ֖י⁠ךָ 1 Moses is using the term **fathers** to mean “ancestors.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to your predecessors” -8:18 in9j rc://*/ta/man/translate/figs-explicit כַּ⁠יּ֥וֹם הַ⁠זֶּֽה 1 The implication is that, at the time that Moses is speaking to the Israelites, Yahweh is establishing his covenant. You could include this information if that would be helpful to your readers. Alternate translation: “as he is doing now” +8:18 in9j rc://*/ta/man/translate/figs-explicit כַּ⁠יּ֥וֹם הַ⁠זֶּֽה 1 The implication is that, at the time that Moses is speaking to the Israelites, Yahweh is fulfilling the covenant. You could include this information if that would be helpful to your readers. Alternate translation: “as he is doing now” 8:19 w9hk rc://*/ta/man/translate/figs-reduplication שָׁכֹ֤חַ תִּשְׁכַּח֙ & אָבֹ֖ד תֹּאבֵדֽוּ⁠ן 1 Moses is repeating the verbs **forget** and **perish** in order to intensify the idea that it expresses. If your language can repeat words for intensification, it would be appropriate to do that here in your translation. If not, your language may have another way of expressing the emphasis. Alternate translation: “you indeed forget … you will indeed perish” -8:19 sdv6 rc://*/ta/man/translate/figs-metaphor וְ⁠הָֽלַכְתָּ֗ אַחֲרֵי֙ 1 Here, **walk after** means “worship.” Moses is speaking of worshipping idols as if people were physically walking behind idols to follow them. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and worship” -8:19 aakp rc://*/ta/man/translate/figs-yousingular וַ⁠עֲבַדְתָּ֖⁠ם וְ⁠הִשְׁתַּחֲוִ֣יתָ & בָ⁠כֶם֙ & תֹּאבֵדֽוּ⁠ן 1 The words **you** here and in the verbs are plural. Moses is speaking to all the Israelites, so use the plural form in your translation if your language marks that distinction. -8:19 rd16 rc://*/ta/man/translate/writing-oathformulas הַעִדֹ֤תִי בָ⁠כֶם֙ 1 The phrase **I testify against you** is an oath formula used as a strong warning. Use a natural way in your language to express a strong warning. Alternate translation: “I warn you” +8:19 sdv6 rc://*/ta/man/translate/figs-metaphor וְ⁠הָֽלַכְתָּ֗ אַחֲרֵי֙ 1 Here, **walk after** means “worship.” Moses is speaking of worshipping idols as if it were walking behind them. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and serve” +8:19 aakp rc://*/ta/man/translate/figs-yousingular וַ⁠עֲבַדְתָּ֖⁠ם וְ⁠הִשְׁתַּחֲוִ֣יתָ & בָ⁠כֶם֙ & תֹּאבֵדֽוּ⁠ן 1 Here, **you** and the verbs are plural in form. Moses is speaking to all the Israelites, so use the plural form in your translation if your language marks that distinction. +8:19 rd16 rc://*/ta/man/translate/writing-oathformulas הַעִדֹ֤תִי בָ⁠כֶם֙ 1 The phrase **I testify against you** is an oath formula used as a strong warning. Use a natural way in your language to express a strong warning. Alternate translation: “I promise you” 8:20 d86j rc://*/ta/man/translate/figs-yousingular מִ⁠פְּנֵי⁠כֶ֔ם & תֹאבֵד֑וּ⁠ן & תִשְׁמְע֔וּ⁠ן & אֱלֹהֵי⁠כֶֽם 1 The words **you** and **your** here are plural. Moses is speaking to all the Israelites, so use the plural form in your translation if your language marks that distinction. 8:20 a8kh rc://*/ta/man/translate/figs-metonymy מִ⁠פְּנֵי⁠כֶ֔ם 1 Here, the word **faces** represents the presence of people. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “before you” 8:20 l9hm rc://*/ta/man/translate/figs-metaphor לֹ֣א תִשְׁמְע֔וּ⁠ן בְּ⁠ק֖וֹל 1 Here the word **listen** means to listen and obey. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “you would not obey the voice of” @@ -1328,7 +1327,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 12:5 on60 rc://*/ta/man/translate/figs-explicit מִ⁠כָּל־שִׁבְטֵי⁠כֶ֔ם לָ⁠שׂ֥וּם אֶת־שְׁמ֖⁠וֹ 1 The implication is that Yahweh will choose a place for the Israelites to worship him from the land belonging to one of the tribes. You could include this information if that would be helpful to your readers. Alternate translation: “from the land of one of your tribes” 12:5 h2cm rc://*/ta/man/translate/figs-metonymy אֶת־שְׁמ֖⁠וֹ 1 Here, **name** represents all of Yahweh: his power, presence, knowledge, and so on. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. See [chapter introduction](../12/intro.md) for more information about Yahweh’s presence. Alternate translation: “his presence” 12:5 x9cv rc://*/ta/man/translate/figs-youcrowd וּ⁠בָ֥אתָ שָֽׁמָּ⁠ה 1 Even though Moses is speaking to a group of people, **you** is singular here. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. -12:6 g357 rc://*/ta/man/translate/figs-synecdoche תְּרוּמַ֣ת יֶדְ⁠כֶ֑ם 1 Here **hand** represents the whole person in the act of giving an offering. Alternate translation: “the contribution that you personally give” +12:6 g357 rc://*/ta/man/translate/figs-synecdoche תְּרוּמַ֣ת יֶדְ⁠כֶ֑ם 1 Here **hand** represents the whole person in the act of giving an offering. If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: “the contribution that you personally give” 12:6 cdg4 rc://*/ta/man/translate/figs-possession וְ⁠נִדְרֵי⁠כֶם֙ 1 Here, Moses is using the possessive form to describe **offerings** that were given to fulfill **vows** one made. If your language would not use the possessive form for this, you could use an equivalent expression. Alternate translation: “and offerings to fulfill your vows” 12:6 gq5o rc://*/ta/man/translate/figs-explicit וּ⁠בְכֹרֹ֥ת 1 In [Exodus 13:2](Exo/13/02.md), Yahweh commands the Israelites to dedicate all firstborn males to him. This command would remind the Israelites that Yahweh saved the firstborn sons from the plague in Egypt that killed all other firstborn sons. You could include this information if that would be helpful to your readers. Alternate translation: “and the firstborn males that you are commanded to sacrifice from” 12:6 n2pg rc://*/ta/man/translate/figs-genericnoun בְּקַרְ⁠כֶ֖ם וְ⁠צֹאנְ⁠כֶֽם 1 The words **herds** and **flocks** do not refer to specific groups of animals. They describe any groups of animals that an Israelite might own. Express this in the way that would be most natural in your language. Alternate translation: “any of your animals” @@ -1349,12 +1348,12 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 12:11 lu6o rc://*/ta/man/translate/grammar-connect-words-phrases וְ⁠הָיָ֣ה 1 Moses is using **And it will be** to introduce commands for the future. If the connection between this statement and the previous one is not clear, you may want to use a connecting word to show how this statement relates to what came before it. Use a natural form in your language for connecting this statement to the previous one. Alternate translation: “Then” 12:11 zegd rc://*/ta/man/translate/figs-infostructure וְ⁠הָיָ֣ה הַ⁠מָּק֗וֹם אֲשֶׁר־יִבְחַר֩ יְהוָ֨ה אֱלֹהֵי⁠כֶ֥ם בּ⁠וֹ֙ לְ⁠שַׁכֵּ֤ן שְׁמ⁠וֹ֙ שָׁ֔ם שָׁ֣מָּ⁠ה תָבִ֔יאוּ אֵ֛ת כָּל־אֲשֶׁ֥ר אָנֹכִ֖י מְצַוֶּ֣ה אֶתְ⁠כֶ֑ם 1 If it would be more natural in your language, you could rearrange these phrases so that the subject and verb are clear. Alternate translation: “You will bring all that I command you to the place which Yahweh your God will choose for His name to dwell” 12:11 y5bp rc://*/ta/man/translate/figs-metonymy שְׁמ⁠וֹ֙ 1 Here, **name** represents all of Yahweh: his power, presence, knowledge, and so on. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. See [chapter introduction](../12/intro.md) for more information about Yahweh’s presence. Alternate translation: “for his presence” -12:11 v237 rc://*/ta/man/translate/figs-synecdoche וּ⁠תְרֻמַ֣ת יֶדְ⁠כֶ֔ם 1 Here **hand** represents the whole person in the act of giving an offering. Alternate translation: “the contribution that you personally give” +12:11 v237 rc://*/ta/man/translate/figs-synecdoche וּ⁠תְרֻמַ֣ת יֶדְ⁠כֶ֔ם 1 Here **hand** represents the whole person in the act of giving an offering. If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: “the contribution that you personally give” 12:11 qts6 rc://*/ta/man/translate/figs-possession מִבְחַ֣ר נִדְרֵי⁠כֶ֔ם אֲשֶׁ֥ר 1 Here, Moses is using the possessive form to describe **offerings** that were given to fulfill **vows** one made. If your language would not use the possessive form for this, you could use an equivalent expression. Alternate translation: “and the offerings you choose to give to fulfill your vows” 12:12 h8ry rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵי֮ 1 Here, **face** represents the presence of someone. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “before” 12:12 m7is rc://*/ta/man/translate/figs-metonymy בְּ⁠שַֽׁעֲרֵי⁠כֶ֔ם 1 Here, **gates** represents the border of a town or city. Anyone who was inside the gates was part of the community. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “is within your community” 12:12 d42i rc://*/ta/man/translate/figs-explicit כִּ֣י אֵ֥ין ל֛⁠וֹ חֵ֥לֶק וְ⁠נַחֲלָ֖ה אִתְּ⁠כֶֽם 1 As explained in [Numbers 18:21-25](Num/18/21.md), the Levites received and enjoyed the tithes from the rest of the Israelites. Since the tithe is their **inheritance**, Yahweh did not allot any land to them. You could include this information if it would be helpful for your readers. Alternate translation: “because Yahweh gave the tithe to them and they have no allotment of land” -12:12 b6hq waiting rc://*/ta/man/translate/figs-metonymy ל֛⁠וֹ 1 Here “he” refers to Levi. Levi represents all of his descendants. Alternate translation: “they have no portion” +12:12 b6hq rc://*/ta/man/translate/figs-genericnoun ל֛⁠וֹ 1 The word **he** represents any Levite in general, not one particular Levite. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “a Levite” 12:13 s8x7 rc://*/ta/man/translate/figs-youcrowd הִשָּׁ֣מֶר לְ⁠ךָ֔ & תַּעֲלֶ֖ה עֹלֹתֶ֑י⁠ךָ & תִּרְאֶֽה 1 Even though Moses is speaking to a group of people, **you**, **your**, and the commands are singular in this verse. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. 12:13 q449 rc://*/ta/man/translate/figs-hypo פֶּֽן 1 Moses is using the word **lest** to introduce a hypothetical condition as a warning for a negative consequence. Use a natural form in your language for introducing a situation that could happen. Alternate translation: “in case” 12:13 drj5 rc://*/ta/man/translate/figs-metaphor תִּרְאֶֽה 1 Here **see** means “desire.” Moses is speaking of seeing something as if it were desiring it. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “you desire” @@ -1370,20 +1369,29 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 12:15 gti8 rc://*/ta/man/translate/figs-explicit כַּ⁠צְּבִ֖י 1 The implication is that the Israelites could eat domesticated animals (which were designated for certain sacrifices) for food, just as they would eat wild animals (which were not used in sacrifices). You could include this information if that would be helpful to your readers. Alternate translation: “as you are permitted to eat wild animals like the gazelle” 12:15 u3a5 rc://*/ta/man/translate/translate-unknown כַּ⁠צְּבִ֖י וְ⁠כָ⁠אַיָּֽל 1 A **gazelle* and a **deer** are hoofed animals with long, thin legs that can run quickly. Their males grow horns from their head. If your readers would not be familiar with these types of animals, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “such as the hoofed wild animals” 12:16 gaan rc://*/ta/man/translate/grammar-connect-logic-contrast רַ֥ק 1 Moses uses the word **Only** here to indicate a strong contrast between which parts of the animals that the Israelites could and could not eat. In your translation, indicate this strong contrast in a way that is natural in your language. Alternate translation: “Except” -12:16 fvd4 rc://*/ta/man/translate/figs-explicit But you will not eat the blood 0 The blood represents life and God did not allow the people to eat the blood along with the meat. The full meaning of this statement can be made explicit. -12:17 x27w 0 # General Information:\n\nMoses describes to the people all the special offerings and sacrifices that are to be made at the tabernacle. -12:17 di9l rc://*/ta/man/translate/figs-synecdoche within your gates 0 Here “gates” represents the whole city. Alternate translation: “inside your city” or “at your homes” -12:17 aau9 rc://*/ta/man/translate/figs-synecdoche nor that of the offering you present with your hand 0 Here “hand” represents the whole person. Alternate translation: “nor that of any offering which you bring to Yahweh” -12:18 nia1 0 # General Information:\n\nYahweh continues speaking to the people of Israel. -12:18 cbh7 you will eat them 0 Alternate translation: “you will eat your offerings” -12:18 eev4 before Yahweh 0 “in the presence of Yahweh -12:18 u63z rc://*/ta/man/translate/figs-synecdoche the Levite who is within your gates 0 Here “gate” represents the whole city Alternate translation: “any Levite who lives inside your city” -12:18 icp1 rc://*/ta/man/translate/figs-synecdoche everything to which you put your hand 0 Here “put your hand to” represents the whole person and work that he has done. Alternate translation: “rejoice about all the work you have done” -12:19 z7fg Pay attention to yourself 0 Alternate translation: “Be careful” -12:19 tz4c rc://*/ta/man/translate/figs-doublenegatives that you do not forsake 0 This can be stated in positive form. Alternate translation: “that you take good care of” -12:20 h1vp enlarges your borders 0 Alternate translation: “enlarges your territory” or “gives you even more land” -12:20 j573 rc://*/ta/man/translate/figs-quotesinquotes you say, ‘I will eat flesh,’ because of your desire to eat meat 0 This is a quotation within a quotation. This direct quotation can be stated as an indirect quotation. Alternate translation: “and you decide that you want to eat meat” (See also: [[rc://*/ta/man/translate/figs-quotations]]) -12:20 fee8 rc://*/ta/man/translate/figs-synecdoche as your soul desires 0 Here “soul” refers to the whole person. Alternate translation: “as you want” or “as you crave” +12:16 fvd4 rc://*/ta/man/translate/figs-explicit רַ֥ק הַ⁠דָּ֖ם לֹ֣א תֹאכֵ֑לוּ עַל־הָ⁠אָ֥רֶץ תִּשְׁפְּכֶ֖⁠נּוּ כַּ⁠מָּֽיִם 1 In [Leviticus 17:10-14](Lev/17/10.md) Yahweh forbids the Israelites from eating blood. He explains that the life of animals is in their blood, and the blood is reserved for sacrifices. Yahweh commands the Israelites to drain the blood of the animal onto the ground and bury the blood before cooking and consuming the animal. You could include this information if it would be helpful for your readers. Alternate translation: “Only do not eat the blood, because the blood is the life of the animal” +12:17 pshg rc://*/ta/man/translate/figs-youcrowd תוּכַ֞ל & בִּ⁠שְׁעָרֶ֗י⁠ךָ & דְּגָֽנְ⁠ךָ֙ וְ⁠תִֽירֹשְׁ⁠ךָ֣ וְ⁠יִצְהָרֶ֔⁠ךָ & בְּקָרְ⁠ךָ֖ וְ⁠צֹאנֶ֑⁠ךָ & נְדָרֶ֨י⁠ךָ֙ & תִּדֹּ֔ר וְ⁠נִדְבֹתֶ֖י⁠ךָ & יָדֶֽ⁠ךָ 1 Even though Moses is speaking to a group of people, **you** and **your** are singular in this verse. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. +12:17 di9l rc://*/ta/man/translate/figs-metonymy בִּ⁠שְׁעָרֶ֗י⁠ךָ 1 Here, gates represents the border of a town and everything within it. Anyone who was inside the gates was part of the community. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “in your communities” +12:17 c4m2 rc://*/ta/man/translate/figs-metonymy וְ⁠כָל־נְדָרֶ֨י⁠ךָ֙ 1 Here, **vows** represents any offering that belongs to Yahweh because a person vowed to give it to Yahweh. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “and anything you promise to give in your vows” +12:17 aau9 rc://*/ta/man/translate/figs-synecdoche וּ⁠תְרוּמַ֥ת יָדֶֽ⁠ךָ 1 Here **hand** represents the whole person in the act of giving an offering. If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: “the contribution that you personally give” +12:18 cbh7 rc://*/ta/man/translate/grammar-connect-logic-contrast כִּ֡י אִם 1 Moses uses the word **But** here to indicate a strong contrast between where to eat animals for sacrifices and animals for food. In your translation, indicate this strong contrast in a way that is natural in your language. Alternate translation: “Rather” +12:18 jqzr rc://*/ta/man/translate/figs-youcrowd אֱלֹהֶ֜י⁠ךָ תֹּאכְלֶ֗⁠נּוּ & אַתָּ֨ה וּ⁠בִנְ⁠ךָ֤ וּ⁠בִתֶּ֨⁠ךָ֙ וְ⁠עַבְדְּ⁠ךָ֣ וַ⁠אֲמָתֶ֔⁠ךָ & בִּ⁠שְׁעָרֶ֑י⁠ךָ וְ⁠שָׂמַחְתָּ֗ & אֱלֹהֶ֔י⁠ךָ & יָדֶֽ⁠ךָ 1 Even though Moses is speaking to a group of people, **you** and **your** are singular in this verse. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. +12:18 eev4 rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵי֩ & לִ⁠פְנֵי֙ 1 Here, **face** represents the presence of someone. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “before … before” +12:18 wtoo rc://*/ta/man/translate/figs-explicitinfo אֲשֶׁ֨ר יִבְחַ֜ר יְהוָ֣ה אֱלֹהֶי⁠ךָ֮ בּ⁠וֹ֒ 1 The expression **which Yahweh your God will choose it** contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. Alternate translation: “which Yahweh your God will choose” +12:18 puiy rc://*/ta/man/translate/figs-genericnoun וְ⁠הַ⁠לֵּוִ֖י 1 The word **Levite** represents all Levites in general, not one particular Levite. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “and any Levite” +12:18 u63z rc://*/ta/man/translate/figs-metonymy בִּ⁠שְׁעָרֶ֑י⁠ךָ 1 Here, **gates** represents the border of a town or city. Anyone who was inside the gates was part of the community. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “is within your community” +12:18 icp1 rc://*/ta/man/translate/figs-idiom מִשְׁלַ֥ח יָדֶֽ⁠ךָ 1 See how you translated this in [verse 7](../12/07.md). +12:18 g5o5 rc://*/ta/man/translate/figs-synecdoche יָדֶֽ⁠ךָ 1 Moses is using **hand** to represent all of a person in the act of working. If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: “you yourself” +12:19 tsqz rc://*/ta/man/translate/figs-youcrowd לְ⁠ךָ֔ & תַּעֲזֹ֖ב & יָמֶ֖י⁠ךָ & אַדְמָתֶֽ⁠ךָ 1 Even though Moses is speaking to a group of people, **you**, **yourself**, and **your** are singular in this verse. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. +12:19 c01t rc://*/ta/man/translate/figs-hypo פֶּֽן 1 Moses is using the word **lest** to introduce a hypothetical condition as a warning for a negative consequence. Use a natural form in your language for introducing a situation that could happen. Alternate translation: “in case” +12:19 u96u rc://*/ta/man/translate/figs-explicit תַּעֲזֹ֖ב אֶת־הַ⁠לֵּוִ֑י 1 As explained in the [chapter introduction](../12/intro.md), the Levites relied on tithes to live. An Israelite could **forsake the Levite** if they withheld offerings from the priests. You could include this information if it would be helpful for your readers. Alternate translation: “you forsake the Levite by withholding food from him” +12:19 kquw rc://*/ta/man/translate/figs-genericnoun אֶת־הַ⁠לֵּוִ֑י 1 The word **Levite** represents all Levites in general, not one particular Levite. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “any Levite” +12:19 hhh7 waiting rc://*/ta/man/translate/figs-metonymy כָּל־יָמֶ֖י⁠ךָ 1 Here, **all your days** means “as long as you live.” Alternate translation: “throughout your life” +12:20 h1vp כִּֽי־יַרְחִיב֩ יְהוָ֨ה אֱלֹהֶ֥י⁠ךָ אֶֽת־גְּבֽוּלְ⁠ךָ֮ 1 The implication is that Yahweh will broaden the **borders** of the Israelites’ land by allowing them to conquer more land. You could include this information if that would be helpful to your readers. Alternate translation: “When Yahweh your God causes you to conquer more land” +12:20 xfd4 rc://*/ta/man/translate/figs-youcrowd אֱלֹהֶ֥י⁠ךָ אֶֽת־גְּבֽוּלְ⁠ךָ֮ & לָ⁠ךְ֒ וְ⁠אָמַרְתָּ֙ & נַפְשְׁ⁠ךָ֖ & נַפְשְׁ⁠ךָ֖ תֹּאכַ֥ל 1 Even though Moses is speaking to a group of people, **you** and **your** are singular in this verse. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. +12:20 fl1j rc://*/ta/man/translate/figs-metaphor דִּבֶּר 1 Here **spoken** means “promised”. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “he has sworn” +12:20 j573 rc://*/ta/man/translate/figs-quotesinquotes וְ⁠אָמַרְתָּ֙ אֹכְלָ֣ה בָשָׂ֔ר כִּֽי־תְאַוֶּ֥ה נַפְשְׁ⁠ךָ֖ לֶ⁠אֱכֹ֣ל בָּשָׂ֑ר 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation, as modeled by the UST. +12:20 fee8 rc://*/ta/man/translate/figs-metonymy תְאַוֶּ֥ה נַפְשְׁ⁠ךָ֖ & בְּ⁠כָל־אַוַּ֥ת נַפְשְׁ⁠ךָ֖ 1 Here **soul** represents a person’s inner being, will, and desires. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “your own desire …however you yourself desire” 12:21 t8nl 0 # General Information:\n\nMoses continues speaking to the people of Israel. 12:21 q6z1 rc://*/ta/man/translate/figs-metonymy chooses to put his name 0 Here “name” refers to God himself. Yahweh would choose a place where he will live and the people will come to worship him. Alternate translation: “chooses to dwell” 12:21 e7g3 rc://*/ta/man/translate/figs-synecdoche within your gates 0 Here “gates” represents the whole city.” Alternate translation: “inside your city” or “within your community” From e3447322bdafb8144b6a2f341c04f4d9deac5b2a Mon Sep 17 00:00:00 2001 From: Carolyn1970 Date: Fri, 18 Aug 2023 00:26:25 +0000 Subject: [PATCH 069/127] Merge Carolyn1970-tc-create-1 into master by Carolyn1970 (#3461) --- tn_MAT.tsv | 30 +++++++++++++++--------------- 1 file changed, 15 insertions(+), 15 deletions(-) diff --git a/tn_MAT.tsv b/tn_MAT.tsv index 2f32cabcc2..48dae17f85 100644 --- a/tn_MAT.tsv +++ b/tn_MAT.tsv @@ -212,14 +212,14 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 3:6 v5xn rc://*/ta/man/translate/figs-activepassive ἐβαπτίζοντο & ὑπ’ αὐτοῦ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “he was baptizing them” 3:6 q311 rc://*/ta/man/translate/figs-explicit ἐξομολογούμενοι 1 Here it is the people who are **confessing**, not John. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “as they confessed” 3:7 lxwz rc://*/ta/man/translate/writing-newevent δὲ 1 Here, the word **Now** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **Now** untranslated. Alternate translation: “Then,” -3:7 jclu rc://*/ta/man/translate/figs-explicit ἐπὶ τὸ βάπτισμα αὐτοῦ 1 Here, the phrase **for his baptism** could indicate that the Pharisees and Sadducees are **coming**: (1) so that they can receive John’s **baptism**. Alternate translation: “to receive his baptism” (2) to the place where John is baptizing. Alternate translation: “to where he was baptizing” or “the place of his baptism” +3:7 jclu rc://*/ta/man/translate/figs-explicit ἐπὶ τὸ βάπτισμα αὐτοῦ 1 Here, the phrase **for his baptism** could indicate that the Pharisees and Sadducees are **coming**: (1) so that they can receive John’s **baptism**. Alternate translation: “to receive his baptism” (2) to the place where John is baptizing. Alternate translation: “to where he was baptizing” or “to the place of his baptism” 3:7 tcva rc://*/ta/man/translate/figs-abstractnouns ἐπὶ τὸ βάπτισμα αὐτοῦ 1 If your language does not use an abstract noun for the idea of **baptism**, you could express the same idea in another way. Alternate translation: “to be baptized by him” 3:7 fjl3 rc://*/ta/man/translate/figs-idiom γεννήματα ἐχιδνῶν 1 The expression **Offspring of** is an idiom that means a person shares the qualities of something. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “You are like vipers” or “You have the qualities of vipers” 3:7 qtu3 rc://*/ta/man/translate/figs-metaphor γεννήματα ἐχιδνῶν 1 Here John speaks of the Pharisees and Sadducees as if they were like **vipers** (see the previous note for the meaning of the phrase **Offspring of**). He means that they are evil and hurt other people. If it would be helpful in your language, you could use a simile form or state the meaning plainly. Alternate translation: “You are like poisonous creatures” or “You evil people” 3:7 kr0r rc://*/ta/man/translate/translate-unknown ἐχιδνῶν 1 If your readers would not recognize the name **vipers**, which refers to dangerous poisonous snakes, you could state something more general. Alternate translation: “of poisonous snakes” or “of poisonous animals” 3:7 c4cl rc://*/ta/man/translate/figs-rquestion τίς ὑπέδειξεν ὑμῖν φυγεῖν ἀπὸ τῆς μελλούσης ὀργῆς? 1 John is using the question form to rebuke the Pharisees and Sadducees for coming to be baptized by him when they really do not believe that they need to **flee from the coming wrath**. In other words, they want to be baptized, but they do not think that they need to repent of anything. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “I realize that you do not really think that you need to flee from the coming wrath!” or “You do not actually believe that you must flee from the coming wrath.” 3:7 h7ac rc://*/ta/man/translate/figs-personification τῆς μελλούσης ὀργῆς 1 Here, the word **wrath** refers to how God will punish people who do not believe and who disobey him. The word **coming** means that the **wrath** will happen soon. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “the future punishment” or “the punishment that God will soon inflict” -3:8 msjo rc://*/ta/man/translate/grammar-connect-logic-result οὖν 1 Here, the word **Therefore** introduces an exhortation based on what John said in rebuking the Pharisees and Sadducees in the previous verse (see [3:7](../03/07.md)). If it would be helpful in your language, you could use a word or phrase that introduces an exhortation based on a previous rebuke. Alternate translation: “Instead” or “But here is what you should do” +3:8 msjo rc://*/ta/man/translate/grammar-connect-logic-result οὖν 1 Here, the word **Therefore** introduces an exhortation based on what John said in rebuking the Pharisees and Sadducees in the previous verse (see [3:7](../03/07.md)). If it would be helpful in your language, you could use a word or phrase that introduces an exhortation based on a previous rebuke. Alternate translation: “Instead” or “But here is what you should do;” 3:8 s8ac rc://*/ta/man/translate/figs-metaphor ποιήσατε & καρπὸν 1 Here, John is speaking of people behaving in certain ways as if they were trees producing **fruit**. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “act in ways” or “perform deeds” 3:8 dbj4 rc://*/ta/man/translate/figs-possession ἄξιον τῆς μετανοίας 1 Here, John is using the possessive form to describe **fruit** that matches or goes along with **repentance**. If this is not clear in your language, you could express the idea in another way. Alternate translation: “that goes along with repentance” or “that shows repentance” 3:8 jsoz rc://*/ta/man/translate/figs-abstractnouns τῆς μετανοίας 1 If your language does not use an abstract noun for the idea of **repentance**, you could express the same idea in another way. Alternate translation: “of repenting” or “of people who repent” @@ -228,7 +228,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 3:9 s4og rc://*/ta/man/translate/figs-metaphor πατέρα 1 Here, the word **father** means “ancestor.” If it would be helpful in your language, you could use a similar phrase or plain language. Alternate translation: “as ancestor” 3:9 h6n6 rc://*/ta/man/translate/grammar-connect-logic-result γὰρ 1 Here, the word **For** introduces a reason why the Pharisees and Sadducees should not say **We have Abraham {as} father**. If it would be helpful in your language, you could use a word or phrase that introduces a reason or basis for a command, or you could leave **For** untranslated. Alternate translation: “In fact,” or “You should not say that because” 3:9 h7lf rc://*/ta/man/translate/figs-quotations ὑμῖν, ὅτι δύναται ὁ Θεὸς ἐκ τῶν λίθων τούτων ἐγεῖραι τέκνα τῷ Ἀβραάμ 1 It may be more natural in your language to have a direct quotation here. Alternate translation: “to you, ‘God is able to raise up children for Abraham from these stones.’” -3:9 k843 rc://*/ta/man/translate/figs-explicit δύναται ὁ Θεὸς ἐκ τῶν λίθων τούτων ἐγεῖραι τέκνα τῷ Ἀβραάμ 1 Here John means that God can create **children for Abraham** at any time and in any way he wants, even from **stones**. He means that people who have **Abraham {as} father** will not receive special treatment from God. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “God is able to create other children for Abraham, even from these stones” or “God can raise up more children for Abraham any time he wants to, and he could even these stones into children for Abraham” +3:9 k843 rc://*/ta/man/translate/figs-explicit δύναται ὁ Θεὸς ἐκ τῶν λίθων τούτων ἐγεῖραι τέκνα τῷ Ἀβραάμ 1 Here John means that God can create **children for Abraham** at any time and in any way he wants, even from **stones**. He means that people who have **Abraham {as} father** will not receive special treatment from God. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “God is able to create other children for Abraham, even from these stones” or “God can raise up more children for Abraham any time he wants to, and he could turn even these stones into children for Abraham” 3:9 eedc rc://*/ta/man/translate/figs-metaphor τέκνα τῷ Ἀβραάμ 1 Here, the word **children** means “descendants.” If it would be helpful in your language, you could use a similar phrase or plain language. Alternate translation: “people descended from Abraham” 3:10 vosb rc://*/ta/man/translate/grammar-connect-logic-contrast δὲ 1 Here, the word **But** introduces a development of the ideas in the previous verse. It also introduces a slight contrast with God being able to make children of Abraham from stones. If it would be helpful in your language, you could use a word or phrase that introduces this kind of development, or you could leave **But** untranslated. Alternate translation: “Further,” or “As a matter of fact,” 3:10 a8m8 rc://*/ta/man/translate/figs-metaphor ἤδη & ἡ ἀξίνη πρὸς τὴν ῥίζαν τῶν δένδρων κεῖται; πᾶν οὖν δένδρον μὴ ποιοῦν καρπὸν καλὸν ἐκκόπτεται καὶ εἰς πῦρ βάλλεται 1 In this verse, John speaks as if people were **trees** and as if God had an **ax**. Every person who does not repent and do what is right is like a **tree** that does not produce **good fruit**. Just as someone chops down these trees and burns them, so God will punish these people. If possible preserve the metaphor here. You could use simile form, or if necessary, you could state the meaning plainly. Alternate translation: “already it is as if the ax is set against the root of the trees. Every person who does not repent and obey is like a tree that does not produce good fruit. It is chopped down and thrown into a fire” or “already God is ready to judge people. So, anyone who does not repent and obey will be declared guilty and punished” @@ -282,7 +282,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 3:17 myz8 rc://*/ta/man/translate/guidelines-sonofgodprinciples ὁ Υἱός μου, ὁ ἀγαπητός 1 The word **Son** is an important title for Jesus, the Son of God. 3:17 m1ib rc://*/ta/man/translate/figs-activepassive ὁ Υἱός & ὁ ἀγαπητός 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “Son, whom I love,” 3:17 hdro rc://*/ta/man/translate/figs-activepassive εὐδοκέω 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “who pleases me” -4:intro hgw2 0 # Matthew 4 General Notes\n\n## Structure and Formatting\n\n1. The birth of Jesus Christ and the beginning of his ministry (1:1-4:25)\n * The devil tempts Jesus (4:1–11)\n * Jesus begins his public ministry (4:12–17)\n * Jesus calls four of his disciples (4:18–22)\n * Summary of Jesus’ early ministry (4:23–25)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in [4:15–16](../04/15.md), which are words from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### The Devil\n\nThe devil, also named Satan, is an evil spiritual being. In this chapter, he tempts Jesus to disobey God. He even quotes the Bible to try to convince Jesus to disobey. Consider how you might naturally refer to a powerful and evil spiritual being.\n\n### Temptation\n\nIn [4:1–11](../04/01.md), Matthew tells the story of how Jesus was tempted by the devil. The devil tried to convince Jesus to do things that would be disobedient. Jesus already knew how he was supposed to live his life and how he was supposed to die on the cross. The devil tempted Jesus to act in a different way. In response, Jesus quotes the Bible and does not do what the devil tempts him to do.\n\n### Fishermen\n\nFour of Jesus’ first disciples (Peter, Andrew, James, and John) were fishermen. In their culture, fishermen usually stood on the shore or in a boat and threw a net into the water. The edges of the net had weights on it, so the net sank into the water and trapped any fish beneath it. Then, fishermen would put on a rope to close the net and haul it to shore or onto the boat. If people in your culture do not fish or do not fish in that way, consider how much information you need to provide to help your readers understand the story.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nMost of the forms of “you” in this chapter appear in dialogue between Jesus and the devil. Because of this, most forms of “you” in this chapter are singular. You should assume forms of “you” are singular unless a note specifies that the form is plural. (See: [[rc://*/ta/man/translate/figs-yousingular]]) +4:intro hgw2 0 # Matthew 4 General Notes\n\n## Structure and Formatting\n\n1. The birth of Jesus Christ and the beginning of his ministry (1:1-4:25)\n * The devil tempts Jesus (4:1–11)\n * Jesus begins his public ministry (4:12–17)\n * Jesus calls four of his disciples (4:18–22)\n * Summary of Jesus’ early ministry (4:23–25)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in [4:15–16](../04/15.md), which are words from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### The Devil\n\nThe devil, also named Satan, is an evil spiritual being. In this chapter, he tempts Jesus to disobey God. He even quotes the Bible to try to convince Jesus to disobey. Consider how you might naturally refer to a powerful and evil spiritual being.\n\n### Temptation\n\nIn [4:1–11](../04/01.md), Matthew tells the story of how Jesus was tempted by the devil. The devil tried to convince Jesus to do things that would be disobedient. Jesus already knew how he was supposed to live his life and how he was supposed to die on the cross. The devil tempted Jesus to act in a different way. In response, Jesus quotes the Bible and does not do what the devil tempts him to do.\n\n### Fishermen\n\nFour of Jesus’ first disciples (Peter, Andrew, James, and John) were fishermen. In their culture, fishermen usually stood on the shore or in a boat and threw a net into the water. The edges of the net had weights on it, so the net sank into the water and trapped any fish beneath it. Then, fishermen would pull on a rope to close the net and haul it to shore or onto the boat. If people in your culture do not fish or do not fish in that way, consider how much information you need to provide to help your readers understand the story.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nMost of the forms of “you” in this chapter appear in dialogue between Jesus and the devil. Because of this, most forms of “you” in this chapter are singular. You should assume forms of “you” are singular unless a note specifies that the form is plural. (See: [[rc://*/ta/man/translate/figs-yousingular]]) 4:1 k51m rc://*/ta/man/translate/writing-newevent τότε 1 Here, the word **Then** introduces the next major event in the story. It does not indicate how soon this event happened after the events that Matthew has already narrated. If it would be helpful in your language, you could use a word or phrase that introduces the next event in sequence. Alternate translation: “Sometime after that,” or “After he heard the voice from the heavens,” 4:1 aq3s rc://*/ta/man/translate/figs-activepassive ὁ Ἰησοῦς ἀνήχθη & ὑπὸ τοῦ Πνεύματος 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “the Spirit led up Jesus” 4:1 wy4b rc://*/ta/man/translate/figs-activepassive πειρασθῆναι ὑπὸ τοῦ διαβόλου 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “so that the devil could tempt Jesus” @@ -299,23 +299,23 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 4:4 d010 rc://*/ta/man/translate/figs-genericnoun ὁ ἄνθρωπος 1 The word **Man** represents people in general, not one particular man. If it would be helpful in your language, you could use a different expression. Alternate translation: “Humans” 4:4 d5tw rc://*/ta/man/translate/figs-gendernotations ὁ ἄνθρωπος 1 Although the term **Man** is masculine, the author of the quotation is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “Man and woman” or “A person” 4:4 xbai rc://*/ta/man/translate/figs-metonymy ἄρτῳ 1 Here, **bread** represents food and eating in general. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “food” or “eating” -4:4 wuqm rc://*/ta/man/translate/figs-ellipsis ἀλλ’ ἐπὶ 1 The author of the quotation is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “but he will live by” +4:4 wuqm rc://*/ta/man/translate/figs-ellipsis ἀλλ’ ἐπὶ 1 The author of the quotation is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “he will live by” 4:4 rzh4 rc://*/ta/man/translate/figs-metonymy παντὶ ῥήματι 1 The author of the quotation is using the term **word** to mean a message spoken in words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “every message” or “everything” 4:4 jl6f rc://*/ta/man/translate/figs-idiom ἐκπορευομένῳ διὰ στόματος Θεοῦ 1 Here, the phrase **coming through the mouth of God** indicates that God is the one speaking **every word**. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternative translation: “that God has spoken” or “that God says” 4:5 qhg2 rc://*/ta/man/translate/translate-tense παραλαμβάνει 1 To call attention to a development in the story, Matthew uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “took” -4:5 x6i4 rc://*/ta/man/translate/figs-explicit τὸ πτερύγιον τοῦ ἱεροῦ 1 Here, the phrase **highest point** could refer to: (1) the top part of the roof. Alternate translation: “the top roof of the temple” (2) the edge of the roof. Alternate translation: “the edge of the temple’s roof” +4:5 x6i4 rc://*/ta/man/translate/figs-explicit τὸ πτερύγιον τοῦ ἱεροῦ 1 Here, the phrase **highest point** could refer to: (1) the top part of the roof. Alternate translation: “the roof top of the temple” (2) the edge of the roof. Alternate translation: “the edge of the temple’s roof” 4:6 z1xx rc://*/ta/man/translate/writing-quotations λέγει αὐτῷ 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “he tells him” 4:6 bbx1 rc://*/ta/man/translate/translate-tense λέγει 1 To call attention to a development in the story, Matthew uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “said” 4:6 wgtk rc://*/ta/man/translate/grammar-connect-condition-hypothetical εἰ Υἱὸς εἶ τοῦ Θεοῦ, βάλε σεαυτὸν κάτω 1 The devil is suggesting that this is a hypothetical condition, that the angels will only rescue Jesus if Jesus is **the Son of God**. The devil is speaking as if it is uncertain who Jesus is in order to challenge him to throw himself down to prove that he really is the Son of God. Use a natural form in your language for introducing something that could be true. Alternate translation: “Prove that you are the Son of God by throwing yourself down” 4:6 x2vg rc://*/ta/man/translate/guidelines-sonofgodprinciples Υἱὸς & τοῦ Θεοῦ 1 The phrase **Son of God** is an important title for Jesus. 4:6 dnrp rc://*/ta/man/translate/figs-explicit βάλε σεαυτὸν κάτω 1 When Satan tells Jesus to **throw yourself down**, he means that Jesus should jump off the top of the temple. If it would be helpful to your readers, you could make this idea more explicit. Alternate translation: “jump from here on top of the temple” -4:6 fa8l rc://*/ta/man/translate/writing-quotations γέγραπται γὰρ 1 In Matthew’s culture, **for it is written** was a normal way to introduce a quotation from an important text, in this case, the Old Testament book of Psalms (see [Psalm 91:11–12](../psa/91/11.md)). If it would be helpful in your language, you could use a comparable phrase that indicates that Matthew is quoting from an important text. Alternate translation: “for it is written in the book of Psalms” or “the psalmist wrote” +4:6 fa8l rc://*/ta/man/translate/writing-quotations γέγραπται γὰρ 1 In Matthew’s culture, **for it is written** was a normal way to introduce a quotation from an important text, in this case, the Old Testament book of Psalms (see [Psalm 91:11–12](../psa/91/11.md)). If it would be helpful in your language, you could use a comparable phrase that indicates that Matthew is quoting from an important text. Alternate translation: “for it is written in the book of Psalms” or “for the psalmist wrote” 4:6 x6zc rc://*/ta/man/translate/figs-activepassive γέγραπται 1 If your language does not use the passive form, you can state this in active form or in another way that is natural in your language. Alternate translation: “a poet wrote this in the Scriptures” 4:6 zofd rc://*/ta/man/translate/figs-quotesinquotes γέγραπται & ὅτι τοῖς ἀγγέλοις αὐτοῦ ἐντελεῖται περὶ σοῦ, καὶ, ἐπὶ χειρῶν ἀροῦσίν σε, μήποτε προσκόψῃς πρὸς λίθον τὸν πόδα σου. 1 If it would be clearer in your language, you could translate this so that there are not quotations within a quotation. If you do, you will need to delete the single quotation mark at the end of the second quotation. Alternate translation: “it is written that he will command his angels concerning you, and they will lift you up in their hands, lest you strike your foot against a stone” 4:6 zd4z rc://*/ta/man/translate/writing-pronouns ἐντελεῖται 1 The pronoun **He** refers to God. If this is not clear for your readers, you could use the person's name here. Alternate translation: “God will command” 4:6 s9i7 rc://*/ta/man/translate/figs-yousingular σοῦ & σε & προσκόψῃς & σου 1 Since the author of the quotations is addressing each specific person who is part of God’s people, every occurrence of **you** and **your** in the quotations is singular. If it would be helpful in your language, you could use a form that makes this clear. Alternate translation: “each of you … each of you … any of you strike your” 4:6 azpz rc://*/ta/man/translate/grammar-connect-words-phrases καὶ 2 Here, the word **and** connects the two quotations, which are two verses from Psalm 91. If it would be helpful in your language, you could use a word or phrase that connects two closely related quotations. Alternate translation: “and further” or “and then” -4:6 f1mm rc://*/ta/man/translate/figs-synecdoche προσκόψῃς πρὸς λίθον τὸν πόδα σου 1 The author of the quotation is using one way of being hurt to mean all ways of being hurt. Alternate translation: “even your foot strikes a stone” or “you might get hurt” +4:6 f1mm rc://*/ta/man/translate/figs-synecdoche προσκόψῃς πρὸς λίθον τὸν πόδα σου 1 The author of the quotation is using one way of being hurt to mean all ways of being hurt. Alternate translation: “even your foot strikes a stone” or “you get hurt” 4:7 qish rc://*/ta/man/translate/writing-quotations ἔφη αὐτῷ ὁ Ἰησοῦς 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “Jesus answered” 4:7 eerm rc://*/ta/man/translate/writing-quotations πάλιν γέγραπται 1 In Matthew’s culture, **it is written** was a normal way to introduce a quotation from an important text, in this case, the book of Deuteronomy (see [Deuteronomy 6:16](../deu/06/16.md)). If it would be helpful in your language, you could use a comparable phrase that indicates that Jesus is quoting from an important text. Alternate translation: “Again, you can read in the Scriptures” or “Again, it says in the book of Deuteronomy” 4:7 fn07 rc://*/ta/man/translate/figs-activepassive πάλιν γέγραπται 1 If your language does not use the passive form, you can state this in active form or in another way that is natural in your language. Alternate translation: “Again, Moses wrote this in the Scriptures” @@ -345,12 +345,12 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 4:13 knjg rc://*/ta/man/translate/figs-explicit τὴν παραθαλασσίαν 1 Here Matthew is referring to **the sea** of Galilee. The town of **Capernaum** was at the edge of this sea. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “by the Galilee sea” 4:13 hpm4 rc://*/ta/man/translate/figs-explicit ἐν ὁρίοις Ζαβουλὼν καὶ Νεφθαλείμ 1 The words **Zebulun** and **Naphtali** are the names of the tribes that lived in these territories many years earlier. Matthew uses these names to connect where Jesus lived with the prophecy he will quote in [4:15](../04/15.md). If it would be helpful in your language, you could clarify that these are names of tribes. Alternate translation: “in the territories that the tribes of Zebulun and Naphtali formerly lived in” 4:14 z5rv rc://*/ta/man/translate/grammar-connect-logic-result ἵνα 1 Here, the phrase **so that** could introduce: (1) a result from Jesus living in Capernaum. Alternate translation: “with the result that” (2) a purpose for which Jesus lived in Capernaum. Alternate translation: “in order that” -4:14 tj7c rc://*/ta/man/translate/figs-activepassive πληρωθῇ τὸ ῥηθὲν 1 See how your translated the similar passive forms in [2:15](../02/15.md) and [2:17](../02/17.md). Alternate translation: “this might fulfill what God spoke” -4:14 bifn rc://*/ta/man/translate/writing-quotations λέγοντος 1 In Matthew’s culture, **saying** was a normal way to introduce a quotation from an important text, in this case, the Old Testament book written by **Isaiah the prophet** (see [Isaiah 9:1–2](../isa/09/01.md)). If it would be helpful in your language, you could use a comparable phrase that indicates that Matthew is quoting from an important text. Alternate translation: “who wrote in the book of Isaiah” or “who declared” +4:14 tj7c rc://*/ta/man/translate/figs-activepassive πληρωθῇ τὸ ῥηθὲν 1 See how you translated the similar passive forms in [2:15](../02/15.md) and [2:17](../02/17.md). Alternate translation: “this might fulfill what God spoke” +4:14 bifn rc://*/ta/man/translate/writing-quotations λέγοντος 1 In Matthew’s culture, **saying** was a normal way to introduce a quotation from an important text, in this case, the Old Testament book written by **Isaiah the prophet** (see [Isaiah 9:1–2](../isa/09/01.md)). If it would be helpful in your language, you could use a comparable phrase that indicates that Matthew is quoting from an important text. Alternate translation: “who wrote in his book” or “who declared” 4:15 egx6 rc://*/ta/man/translate/figs-metonymy γῆ Ζαβουλὼν καὶ γῆ Νεφθαλείμ, ὁδὸν θαλάσσης, πέραν τοῦ Ἰορδάνου, Γαλιλαία τῶν ἐθνῶν 1 Here, the areas that Isaiah refers to represent the people who live in those areas. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “The people who live in the land of Zebulun and the land of Naphtali, the people who live on the way of the sea, beyond the Jordan, the people who live in Galilee of the Gentiles” 4:15 hbg7 rc://*/ta/man/translate/figs-parallelism γῆ Ζαβουλὼν καὶ γῆ Νεφθαλείμ, ὁδὸν θαλάσσης, πέραν τοῦ Ἰορδάνου, Γαλιλαία τῶν ἐθνῶν 1 Each of the three lines of poetry in this verse gives a different description of the same area. Hebrew poetry was based on this kind of repetition, and it would be good to show this to your readers by including all three descriptions in your translation rather than combining them. However, if it would be helpful to your readers, you could connect the phrases with a word or phrase that indicates that these lines are all descriptions of one place. Alternate translation: “The land of Zebulun and the land of Naphtali, which is the way of the sea, beyond the Jordan, which is Galilee of the Gentiles” 4:15 se2r rc://*/ta/man/translate/figs-explicit ὁδὸν θαλάσσης 1 The phrase **the way of the sea** could refer to: (1) areas near **the sea** of Galilee. Alternate translation: “the areas around the Sea of Galilee” (2) a road that ended at the Mediterranean **sea**. Alternate translation: “the road that goes to the Mediterranean sea” -4:15 d8ut rc://*/ta/man/translate/figs-explicit πέραν τοῦ Ἰορδάνου 1 Here Isaiah could be referring to: (1) areas to the west of the Jordan River. Alternate translation: “on the western side of the Jordan” (2) areas to the east of the Jordan River. Alternate translation: “on the eastern side of the Jordan” +4:15 d8ut rc://*/ta/man/translate/figs-explicit πέραν τοῦ Ἰορδάνου 1 Here Isaiah could be referring to: (1) areas to the west of the Jordan River. Alternate translation: “the western side of the Jordan” (2) areas to the east of the Jordan River. Alternate translation: "the eastern side of the Jordan” 4:15 uv17 rc://*/ta/man/translate/figs-possession Γαλιλαία τῶν ἐθνῶν 1 Here, Isaiah is using the possessive form to describe **Galilee** as a place where **Gentiles** live. If this is not clear in your language, you could express the idea in another way. Alternate translation: “Galilee, home of Gentiles” 4:16 fsl6 rc://*/ta/man/translate/figs-parallelism ὁ λαὸς ὁ καθήμενος ἐν σκοτίᾳ φῶς εἶδεν μέγα, καὶ τοῖς καθημένοις ἐν χώρᾳ καὶ σκιᾷ θανάτου, φῶς ἀνέτειλεν αὐτοῖς 1 These two clauses mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. Hebrew poetry was based on this kind of repetition, and it would be good to show this to your readers by including both phrases in your translation rather than combining them. However, if it would be helpful to your readers, you could connect the phrases with a word other than **and** in order to show that the second phrase is repeating the first one, not saying something additional. Alternate translation: “the people sitting in darkness have seen a great light; yes, to the ones sitting in the region and shadow of death, upon them has a light arisen” 4:16 h2xr rc://*/ta/man/translate/figs-exmetaphor ὁ λαὸς ὁ καθήμενος ἐν σκοτίᾳ φῶς εἶδεν μέγα, καὶ τοῖς καθημένοις ἐν χώρᾳ καὶ σκιᾷ θανάτου, φῶς ἀνέτειλεν αὐτοῖς 1 Here Isaiah refers to sin, trouble, and hopelessness as if they were **darkness** and the **shadow of death**. He refers to God’s deliverance and salvation as if it were **a great light**. If possible, preserve these metaphors or express them in simile form. Alternate translation: “the people sitting in spiritual darkness have seen the great light of God’s salvation, and to the ones sitting in the region and shadow where there is spiritual death, upon them the light of God’s deliverance has arisen” @@ -367,16 +367,16 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 4:18 twab rc://*/ta/man/translate/writing-participants δύο ἀδελφούς, Σίμωνα τὸν λεγόμενον Πέτρον καὶ Ἀνδρέαν τὸν ἀδελφὸν αὐτοῦ, βάλλοντας ἀμφίβληστρον εἰς τὴν θάλασσαν; ἦσαν γὰρ ἁλιεῖς 1 Here Matthew introduces two new characters into the story. Consider how you might introduce new characters into a story, and follow that form here. You may need to rearrange some elements of the sentence to do so. Alternate translation: “two fishermen who were casting a net into the sea. They were Simon called Peter, and Andrew his brother” 4:18 shea rc://*/ta/man/translate/figs-activepassive Σίμωνα τὸν λεγόμενον 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “Simon, whose other name was” or “Simon, whom people also called” 4:18 xlw5 rc://*/ta/man/translate/translate-kinship τὸν ἀδελφὸν αὐτοῦ 1 Matthew never says whether **Simon** or **Andrew** was older, but he mentions **Simon** first, which could imply that he was the older brother. If you have to use a form that refers to an older or younger brother, you could state that **Andrew** was younger. Alternate translation: “his younger brother” -4:18 yfh5 rc://*/ta/man/translate/figs-explicit βάλλοντας ἀμφίβληστρον εἰς τὴν θάλασσαν 1 They were **casting a net** in order to catch fish. If it would be helpful in your language, you make this idea more explicit. Alternate translation: “casting a net into the sea to catch fish” +4:18 yfh5 rc://*/ta/man/translate/figs-explicit βάλλοντας ἀμφίβληστρον εἰς τὴν θάλασσαν 1 They were **casting a net** in order to catch fish. If it would be helpful in your language, you can make this idea more explicit. Alternate translation: “casting a net into the sea to catch fish” 4:18 yyiy rc://*/ta/man/translate/translate-unknown βάλλοντας ἀμφίβληστρον εἰς 1 Some cultures use a **net** to catch fish. A net is a mesh or network of cords or ropes which fishermen throw into the water to trap fish. If it would be helpful in your language, you could refer to how people catch fish in your culture, or you could use a general phrase. Alternate translation: “fishing in” or “trying to catch fish in” -4:18 qmzo rc://*/ta/man/translate/grammar-connect-time-background γὰρ 1 Matthew is providing this background information to help readers understand why **Simon** and **Andrew** were **casting a net**. If it would be helpful in your language, you could use a form that introduces this kind of background information. Alternate translation: “which they did because they were fishermen” or “since” +4:18 qmzo rc://*/ta/man/translate/grammar-connect-time-background γὰρ 1 Matthew is providing this background information to help readers understand why **Simon** and **Andrew** were **casting a net**. If it would be helpful in your language, you could use a form that introduces this kind of background information. Alternate translation: “which they did because” or “since” 4:19 q12l rc://*/ta/man/translate/translate-tense λέγει 1 To call attention to a development in the story, Matthew uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “he said” 4:19 y3zg rc://*/ta/man/translate/figs-idiom δεῦτε ὀπίσω μου 1 Here, the phrase **Come after me** is a command to travel with Jesus and be his disciples. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “Be my disciples” or “Travel with me as my students” 4:19 n9h3 rc://*/ta/man/translate/figs-metaphor ποιήσω ὑμᾶς ἁλιεῖς ἀνθρώπων 1 Here Jesus speaks of preaching the gospel and helping people believe in Jesus as if it were fishing. He means that, just as fishermen catch many fish, so Simon and Andrew will help many people believe. If possible, preserve the metaphor here, since it relates directly to what Simon and Andrew were doing when Jesus saw them. If it would be helpful in your language, you could express the idea as a simile. Alternate translation: “I will make you into people who collect men for me, just as you now collect fish” 4:19 kdpw rc://*/ta/man/translate/figs-yousingular ὑμᾶς 1 Because Jesus is speaking to Simon and Andrew, the word **you** is plural here. 4:19 hm4y rc://*/ta/man/translate/figs-gendernotations ἀνθρώπων 1 Although the term **men** is masculine, Jesus is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “of humans” or “of men and women” 4:20 ssi5 rc://*/ta/man/translate/translate-unknown ἀφέντες τὰ δίκτυα 1 Translate the word **nets** as you did in [4:18](../04/18.md). Alternate translation: “having stopped fishing” -4:20 jney rc://*/ta/man/translate/figs-idiom ἠκολούθησαν αὐτῷ 1 Here, the phrase **followed him** indicates that they traveled with Jesus and were his disciple. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “became his disciples” or “traveled with him as his students” +4:20 jney rc://*/ta/man/translate/figs-idiom ἠκολούθησαν αὐτῷ 1 Here, the phrase **followed him** indicates that they traveled with Jesus and were his disciples. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “became his disciples” or “traveled with him as his students” 4:21 b3hq rc://*/ta/man/translate/writing-participants ἄλλους δύο ἀδελφούς, Ἰάκωβον τὸν τοῦ Ζεβεδαίου καὶ Ἰωάννην τὸν ἀδελφὸν αὐτοῦ, ἐν τῷ πλοίῳ μετὰ Ζεβεδαίου τοῦ πατρὸς αὐτῶν, καταρτίζοντας τὰ δίκτυα αὐτῶν 1 Here Matthew introduces two more new characters into the story. Consider how you might introduce new characters into a story, and follow that form here. You may need to rearrange some elements of the sentence to do so. Alternate translation: “two men who were in a boat, mending their nets with their father, Zebedee. They were James, the son of Zebedee, and his younger brother John”\n 4:21 ssae rc://*/ta/man/translate/translate-kinship τὸν ἀδελφὸν αὐτοῦ 1 Matthew never says whether **James** or **John** was older, but he mentions **James** first, which could imply that he was the older brother. If you have to use a form that refers to an older or younger brother, you could state that **John** was younger. Alternate translation: “his younger brother” 4:21 kp8d rc://*/ta/man/translate/translate-unknown τὰ δίκτυα αὐτῶν 1 Translate the word **nets** as you did in [4:18](../04/18.md) and [4:20](../04/20.md). Alternate translation: “the tools they used for fishing” @@ -5354,4 +5354,4 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 28:20 tzf4 rc://*/ta/man/translate/translate-tense εἰμι 1 Here Jesus uses the present tense to describe something that is true during the time period that he describes. Use whatever tense is natural in your language for referring to this time period. Alternate translation: “will continue to be” 28:20 cmdj rc://*/ta/man/translate/figs-idiom πάσας τὰς ἡμέρας 1 Here, the phrase **all the days** indicates that something happens or is true every day, that is, always. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “always” 28:20 si8z rc://*/ta/man/translate/figs-idiom ἕως τῆς συντελείας τοῦ αἰῶνος 1 Here, the phrase **the end of the age** refers to when the current time period will cease and a new age will begin. If your language has a way to refer to the end of the way things are now, you could use it here, or you could use a descriptive phrase. Alternate translation: “until the end of the world” or “until the moment in the future when the current way of doing things will cease” -28:20 caew rc://*/ta/man/translate/translate-textvariants τοῦ αἰῶνος 1 Many ancient manuscripts do not include anything after the word **age**. The ULT follows that reading. Other ancient manuscripts include the word “Amen” after Jesus ends his speech with the word **age**. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. \ No newline at end of file +28:20 caew rc://*/ta/man/translate/translate-textvariants τοῦ αἰῶνος 1 Many ancient manuscripts do not include anything after the word **age**. The ULT follows that reading. Other ancient manuscripts include the word “Amen” after Jesus ends his speech with the word **age**. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. From 03d3dc5c2bc7d8ac28299e3f399a3427b7b2e9be Mon Sep 17 00:00:00 2001 From: Benjamin Wright Date: Fri, 18 Aug 2023 18:19:23 +0000 Subject: [PATCH 070/127] Merge deferredreward-tc-create-1 into master by deferredreward (#3462) --- tn_PSA.tsv | 74 ++++++++++++++++++++++++++++++++++-------------------- 1 file changed, 47 insertions(+), 27 deletions(-) diff --git a/tn_PSA.tsv b/tn_PSA.tsv index b0326181b4..9c5dc1fb03 100644 --- a/tn_PSA.tsv +++ b/tn_PSA.tsv @@ -130,7 +130,7 @@ front:intro rx9u 0 # Introduction to Psalms\n\n## Part 1: General Introductio 5:11 jnt7 rc://*/ta/man/translate/figs-metonymy אֹהֲבֵ֥י שְׁמֶֽ⁠ךָ 1 Yahweh’s name represents his reputation. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “lovers of your good reputation” 5:12 t1zz rc://*/ta/man/translate/figs-simile כַּ֝⁠צִּנָּ֗ה רָצ֥וֹן תַּעְטְרֶֽ⁠נּוּ 1 Yahweh’s favor is spoken of as if it were a shield. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “you will favor them and protect them as a soldier protects himself with his shield” or “because you are kind to them, you will protect them” 5:12 g6la תַּעְטְרֶֽ⁠נּוּ 1 Alternate translation: “you crown him” -6:intro gpl3 0 # Psalm 6 General Notes\n\n## Outline:\n\n- Superscription\n- verses 1–5 Plea\n- verses 6–7 Death\n- verses 8–10 Answer\n\nThe Psalm divides neatly in half between verses 5 & 6 with 34 words in each. The first half divides in two parts, verses 1–2 & verses 4–5, which parallel each other in structure and content. \n\n## About the Psalm\n\n**Purpose:** to plead for mercy and healing\n\n**Content:** Yahweh have mercy and heal me, because I am near death, and no one can praise you in death.\n\n**Message:** Yahweh’s loyalty to David is stronger than sin and death ([Psalm 30:6](../30/06.md).)\n\n## Poetic Elements (See: [[rc://en/ta/man/translate/writing-poetry]]):\n\n- The first section (verses 1–3) and the last section (verses 8–10) are parallel. Not only are they the same length (3 verses, 6 lines), but they are also similar in content and sounds. Structurally, the first section and the last section stand in symmetrical relationship to one another. The parallels help to define the structure of the Psalm.\n- The effect of the repetition in the last section is to highlight the complete resolution and reversal of the situation. David’s prayer has been heard, his question of **how long?** has been answered ("in an instant!"), and the deep dismay that he experienced is now imparted to his enemies on whom Yahweh’s punishment rightfully falls.\n\n\n- The second section (verses 6–7) stands out in a number of ways, including figurative language, line structure, use of rare words, alliteration, delay of information, word repetition, and use of similar sounding words. The effect is to draw attention to this section of the poem, wherein David, on the brink of death, reaches to the heights of poetic/rhetorical technique in order to express the depths of his suffering in a last-ditch effort to persuade Yahweh to rescue him.\n\n- Yahweh’s name appears eight times throughout the psalm, but it is conspicuously absent from the second section (verses 6–7), which follows the Psalmist's statement that "there is no commemoration of Yahweh in the world of the dead" (verse 5a). \n**CHECK ULT**\n In verses 6–7, it is as though David has descended into the world of the dead, the place where Yahweh is neither named or praised. It is a place of darkness (**night**) and associated with watery chaos (**tears/float/dissolve**). **CHECK ULT** In the last section (verses 8–10), David regains energy, confidence, and authority, and he proclaims Yahweh’s name three times, as though he has come back from the dead.\n\n- Almost every verse in this psalm displays parallelism. Verse 2 and the first line of verse 3 are a three-part parallel while the last line of verse 3 and the first line of verse 4 seem to be the only lines not in a parallelism construction. While all these phrases mean basically the same thing with the second emphasizing the meaning of the first by repeating the same idea with different words, Hebrew poetry was based on this kind of repetition, and it would be good to show this to your readers by including both phrases in your translation rather than combining them. However, if it would be helpful to your readers, you could connect the phrases with a word other than **and** in order to show that the second phrase is repeating the first one, not saying something additional. (See: [[rc://*/ta/man/translate/figs-parallelism]].)\n\n### CCBYSA\n\n\nSignificant portions of the ULT, UST, and TNs for this psalm are derivative from [“Psalms, Layer by Layer”](https://psalms.cdbr.org/w/Welcome), [Psalm 6](https://psalms.cdbr.org/w/Psalm_6) by Cambridge Digital Bible Research, Katie Frost, Meaghan Smith, Nikki Mustin et al, used under [CC BY](https://creativecommons.org/licenses/by/4.0/)\n +6:intro gpl3 0 # Psalm 6 General Notes\n\n## Outline:\n\n- Superscription\n- verses 1–5 Plea\n- verses 6–7 Death\n- verses 8–10 Answer\n\nThe Psalm divides neatly in half between verses 5 & 6 with 34 words in each. The first half divides in two parts, verses 1–2 & verses 4–5, which parallel each other in structure and content. \n\n## About the Psalm\n\n**Purpose:** to plead for mercy and healing\n\n**Content:** Yahweh have mercy and heal me, because I am near death, and no one can praise you in death.\n\n**Message:** Yahweh’s loyalty to David is stronger than sin and death ([Psalm 30:6](../30/06.md).)\n\n## Poetic Elements (See: [[rc://en/ta/man/translate/writing-poetry]]):\n\n- The first section (verses 1–3) and the last section (verses 8–10) are parallel. Not only are they the same length (3 verses, 6 lines), but they are also similar in content and sounds. Structurally, the first section and the last section stand in symmetrical relationship to one another. The parallels help to define the structure of the Psalm.\n- The effect of the repetition in the last section is to highlight the complete resolution and reversal of the situation. David’s prayer has been heard, his question of **how long?** has been answered ("in an instant!"), and the deep dismay that he experienced is now imparted to his enemies on whom Yahweh’s punishment rightfully falls.\n\n\n- The second section (verses 6–7) stands out in a number of ways, including figurative language, line structure, use of rare words, alliteration, delay of information, word repetition, and use of similar sounding words. The effect is to draw attention to this section of the poem, wherein David, on the brink of death, reaches to the heights of poetic/rhetorical technique in order to express the depths of his suffering in a last-ditch effort to persuade Yahweh to rescue him.\n\n- Yahweh’s name appears eight times throughout the psalm, but it is conspicuously absent from the second section (verses 6–7), which follows the Psalmist's statement that “in death, there is no remembrance of you” (verse 5a). \n\n In verses 6–7, it is as though David has descended into the world of the dead, the place where Yahweh is neither named or praised. It is a place of darkness (**night**) and associated with watery chaos (**tears/swim/melt**). In the last section (verses 8–10), David regains energy, confidence, and authority, and he proclaims Yahweh’s name three times, as though he has come back from the dead.\n\n- Almost every verse in this psalm displays parallelism. Verse 2 and the first line of verse 3 are a three-part parallel while the last line of verse 3 and the first line of verse 4 seem to be the only lines not in a parallelism construction. While all these phrases mean basically the same thing with the second emphasizing the meaning of the first by repeating the same idea with different words, Hebrew poetry was based on this kind of repetition, and it would be good to show this to your readers by including both phrases in your translation rather than combining them. However, if it would be helpful to your readers, you could connect the phrases with a word other than **and** in order to show that the second phrase is repeating the first one, not saying something additional. (See: [[rc://*/ta/man/translate/figs-parallelism]].)\n\n### CCBYSA\n\nSignificant portions of the ULT, UST, and TNs for this psalm are derivative from [“Psalms, Layer by Layer”](https://psalms.cdbr.org/w/Welcome), [Psalm 6](https://psalms.cdbr.org/w/Psalm_6) by Cambridge Digital Bible Research, Katie Frost, Meaghan Smith, Nikki Mustin et al, used under [CC BY](https://creativecommons.org/licenses/by/4.0/)\n 6:front p2j3 rc://*/ta/man/translate/translate-unknown עַֽל־הַ⁠שְּׁמִינִ֗ית 1 The meaning of the word translated as **eighth** is unknown. It may refer to (1) a style of music, (2) a style of instrument. Alternate translation: “set to the Sheminith style” 6:1 xhs5 rc://*/ta/man/translate/figs-parallelism אַל־בְּ⁠אַפְּ⁠ךָ֥ תוֹכִיחֵ֑⁠נִי וְֽ⁠אַל־בַּ⁠חֲמָתְ⁠ךָ֥ תְיַסְּרֵֽ⁠נִי 1 These two phrases mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. Hebrew poetry was based on this kind of repetition, and it would be good to show this to your readers by including both phrases in your translation rather than combining them. However, if it would be helpful to your readers, you could connect the phrases with a word other than **and** in order to show that the second phrase is repeating the first one, not saying something additional. Alternate translation: “do not rebuke or discipline me when you are angry” 6:1 klpg rc://*/ta/man/translate/figs-metonymy בְּ⁠אַפְּ⁠ךָ֥ 1 Here, the **nose** represents anger. If you have a body part in your culture that is associated with being angry you could use that here. Alternate translation: “in your anger” @@ -156,31 +156,49 @@ front:intro rx9u 0 # Introduction to Psalms\n\n## Part 1: General Introductio 6:8–9 mlg2 rc://*/ta/man/translate/writing-pronouns יְ֝הוָ֗ה & יְ֭הוָה & יְ֝הוָ֗ה 1 **Yahweh** is mentioned three times in these verses to focus the audience on who has changed the author’s circumstances. However, if repeating a name like this in your culture would not create a similar focus effect you could substitute some with pronouns as in the UST. 6:9 j23z rc://*/ta/man/translate/figs-abstractnouns תְּחִנָּתִ֑⁠י 1 If your language does not use an abstract noun for the idea of **mercy**, you could express the same idea in another way. Alternate translation: “my appeal for him to be merciful” 6:9 dq36 rc://*/ta/man/translate/figs-metaphor יְ֝הוָ֗ה תְּֽפִלָּתִ֥⁠י יִקָּֽח 1 Being willing to do what the author prayed for is spoken of as if his **prayer** was something that **Yahweh accepts** from him. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Yahweh will respond to my prayer” -7:intro zey1 0 # Psalm 07 General Notes\n\n## Type of psalm\n\nPsalm 7 is a deliverance psalm. (See: [[rc://*/tw/dict/bible/other/deliverer]])\n\n## Special concepts in this chapter\n\n### Yahweh’s protection\n\nThe author had not wronged anyone, yet his enemy was trying to attack him. But he knew that God would protect him.\n\n### Cush the Benjamite\n\nNote the superscription and the specific circumstances. There is no other reference to this incident in the Scriptures. But there are references to David being opposed by those of the tribe of Benjamin during the time he was serving King Saul. -7:1 wzv4 rc://*/ta/man/translate/writing-poetry General Information: 0 # General Information:\n\nParallelism is common in Hebrew poetry. (See also: [[rc://*/ta/man/translate/figs-parallelism]]) -7:1 v239 A musical composition of David 0 Alternate translation: “This is a song that David wrote” -7:1 huv1 rc://*/ta/man/translate/figs-metaphor take refuge in you! 0 Going to Yahweh for protection is spoken of as taking refuge in him. Alternate translation: “go to you for protection!” -7:2 rzk1 rc://*/ta/man/translate/figs-simile they will rip me apart like a lion, tearing me in pieces 0 David speaks of his enemies attacking him as if they would rip his body apart and tear it in pieces as a lion would. Alternate translation: “they will violently kill me like a lion ripping apart its victim’s body and tearing it in pieces” or “they will violently kill me” -7:2 x9fh with no one else able to bring me to safety 0 Alternate translation: “and no one else will be able to save me” -7:5 ej18 rc://*/ta/man/translate/figs-metonymy my life 0 The life represents the person. Alternate translation: “me” -7:5 us9e rc://*/ta/man/translate/figs-metonymy overtake me 0 This represents capturing him. Alternate translation: “capture me” -7:5 txr8 rc://*/ta/man/translate/figs-metonymy let him trample my life to the ground 0 Here “my life” represents the writer. Alternate translation: “allow him to destroy me” -7:5 hav6 lay my honor in the dust 0 This refers to lying dead and unburied in disgrace. -7:6 phd3 rc://*/ta/man/translate/figs-metonymy Arise, Yahweh, in your anger 0 Arising represents doing something or taking action. Alternate translation: “Do something in your anger” or “Be angry at my enemies and take action: -7:6 a9lp rc://*/ta/man/translate/figs-metonymy stand up against the rage of my enemies 0 Fighting against people is spoken of as standing up against them. Alternate translation: “fight against the rage of my enemies” or “attack my enemies who rage against me” -7:6 q1qt rc://*/ta/man/translate/figs-metonymy the rage of my enemies 0 Their rage represents their attacks. Alternate translation: “the attacks of my enemies” or “my enemies who attack me” -7:6 x2us rc://*/ta/man/translate/figs-metaphor wake up 0 Waking up represents starting to do something or take action. Alternate translation: “Take action” or “Do something” -7:6 sml1 for my sake 0 Alternate translation: “for me” or “to help me” -7:7 pk8y rc://*/ta/man/translate/figs-synecdoche The countries are assembled 0 Here the word “countries” represents all of the armies that have gathered to attack. -7:7 rb6b rc://*/ta/man/translate/figs-metaphor take once more your rightful place over them 0 Ruling people is spoken of as being over them. Yahweh’s rightful place refers either to heaven or to ruling in general. Alternate translation: “Rule over them from heaven” or “Rule over them” -7:8 e8kb vindicate me 0 Alternate translation: “show them that I am not guilty” -7:9 pw1n establish the righteous people 0 Alternate translation: “make the righteous people strong” or “make the righteous people prosper” -7:9 zql9 rc://*/ta/man/translate/figs-metonymy you who examine hearts and minds 0 The hearts and minds represent people’s desires and thoughts. Alternate translation: “you who know our inner thoughts” -7:10 c7u4 rc://*/ta/man/translate/figs-metaphor My shield comes from God 0 The word “shield” represents God’s protection. -7:11 j5zn rc://*/ta/man/translate/figs-explicit a God who is indignant each day 0 Who God is angry with can be stated explicitly. Alternate translation: “a God who is angry with the wicked every day” -7:12 y4zk rc://*/ta/man/translate/figs-metaphor God will sharpen his sword and will prepare his bow for battle 0 In verses 12 and 13, David speaks of God deciding to punish the wicked as if God were a warrior preparing to fight against them with weapons. Alternate translation: “God will take action against him like a warrior who sharpens his sword and prepares his bow for battle” -7:14 l54a rc://*/ta/man/translate/figs-metaphor one who is pregnant with wickedness & conceives destructive plans & gives birth to harmful lies 0 David speaks of the things that a wicked person does as if the person were pregnant and wickedness was the baby. Alternate translation: “the wicked person. He makes plans to destroy people and produces harmful lies” -7:16 p524 rc://*/ta/man/translate/figs-metaphor His own destructive plans return to his own head, for his violence comes down on his own head 0 Destruction and violence are spoken of as if they hit a person’s head or fall down on it. Alternate translation: “His own destructive plans destroy him, for his violence attacks him” or “When he plans to destroy others, others destroy him; when he attacks others, others attack him” +7:intro zey1 0 # Psalm 07 General Notes\n\n## Outline:\n\n\n- Superscription\n\n- verses 1–5 Injustice Rejected\n- verses 6–9 Justice Requested\n- verses 10–16 Justice Expected\n- verse 17 Justice Praised\n\n## About the Psalm\n\n**Purpose:** to invoke justice from Yahweh towards both the righteous (specifically, himself) and the wicked (false accusers).\n\n**Content:** God is a righteous judge. He saves the upright, and he brings the end to the wicked’s violence.\n\n**Message:** King Yahweh will see to it that the wicked receive their punishment and that the righteous are vindicated.\n\n\n## Poetic Elements (See: [[rc://en/ta/man/translate/writing-poetry]]):\n### Heights and Depths\nProvides the structure of the Psalm.\n1. The Psalmist is brought down (vv. 1-5)\n2. Yahweh goes up to the highest place (vv. 6-9)\n3. The enemies are brought down (vv.10-16)\n4. Praise to the Most High God (v.17)\n\n\n### Other\n- There are a number of explicit and implicit references to Yahweh as both warrior and judge, which are both important functions of a king, especially King Yahweh—a metaphor that runs throughout the Psalms.\n- The subject in verses 12-16 is ambiguous, only the pronoun “he” is used (but it must be the wicked in verses 14-16). The psalmist might have chosen to leave the participants grammatically ambiguous in this entire section to create tension in what is a prominent section of the psalm (which is it, Yahweh or the wicked?!), as well as to teach an important lesson in line with the meaning of this psalm: to be wicked is to bring death upon oneself; but Yahweh is the one who ensures the destruction. In the UST and notes, the most likely persons are identified.\n\n### Cush the Benjamite\n\nNote the superscription and the specific circumstances. There is no other reference to this incident in the Scriptures. But there are references to David being opposed by those of the tribe of Benjamin during the time he was serving King Saul.\n\n\n### CCBYSA\n\nPortions of the ULT, UST, and TNs for this psalm are derivative from [“Psalms, Layer by Layer”](https://psalms.cdbr.org/w/Welcome), [Psalm 7](https://psalms.cdbr.org/w/Psalm_7) by Cambridge Digital Bible Research, Katie Frost, Meaghan Smith, Nikki Mustin et al, used under [CC BY](https://creativecommons.org/licenses/by/4.0/) +7:front v239 A musical composition of David 0 Alternate translation: “This is a song that David wrote” +7:1 huv1 בְּ⁠ךָ֣ חָסִ֑יתִי 1 Here, the author is speaking of going to Yahweh for protection as taking refuge **in him**, as if Yahweh were something strong or safe he could hide inside of. Alternate translation: “I always go to you for protection” +7:2 rzk1 rc://*/ta/man/translate/figs-simile יִטְרֹ֣ף כְּ⁠אַרְיֵ֣ה נַפְשִׁ֑⁠י 1 The author is saying that his enemy is **like a lion** because they would both rip his body apart and tear it in pieces. If it would be helpful in your language, you could state that explicitly. Alternate translation: “they will violently kill me like a lion ripping apart its victim’s body and tearing it in pieces” or “they will violently kill me” +7:3-5 dpor rc://*/ta/man/translate/writing-poetry 0 In some languages, translating verses 3-5 might require a significant rearrangement to make the meaning clear. This section presents a hypothetical situation where the author calls a potential curse onto himself. You might have to connect each hypothetical situation in verses 3-4 with a consequence in verse 5, or even put verse 5 before the hypotheticals.\r\n\r\nHowever, it's important to notice that both verses 3-4 and verse 5 build up to a greater level of tension, with the peak of this tension at the end of verse 5. As you translate, try to capture this growing sense of hypothetical sin and its consequences, doing so in a way that feels natural to the poetic style of your language. +7:3-4 x9fh rc://*/ta/man/translate/grammar-connect-condition-contrary אִם־עָשִׂ֣יתִי זֹ֑את אִֽם־יֶשׁ־עָ֥וֶל בְּ⁠כַפָּֽ⁠י & אִם־עָשִׂ֣יתִי זֹ֑את אִֽם־יֶשׁ־עָ֥וֶל בְּ⁠כַפָּֽ⁠י 1 The author presents a statement that may seem hypothetical, but in reality, he is sure that the condition he describes is not true. He’s making the case that he’s not guilty.\n\nWhen translating, use a form in your language that introduces a condition the speaker doesn’t believe is true (similar to how it’s done in the UST).\n\nBe careful, though: if you choose to translate it as a statement of the opposite, as seen in an alternate translation, you’ll need to also change the wording in verse 5 to reflect this negation, as shown at the end of the provided example. \n\n\nAlternate translation: “since I have not done this, and since there is no wrong on my hands, since I have not repaid evil to one who was at peace with me, or senselessly rescued my adversary, then do not” +7:3 nbkj rc://*/ta/man/translate/figs-metaphor אִֽם־יֶשׁ־עָ֥וֶל בְּ⁠כַפָּֽ⁠י 1 Here the author is speaking of **wrong** as if it was something that could be held in someone's hands. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “if I have done something wrong with my hands” or “if I have treated someone wrongly” +7:3 ry5g rc://*/ta/man/translate/figs-abstractnouns אִֽם־יֶשׁ־עָ֥וֶל בְּ⁠כַפָּֽ⁠י 1 If your language does not use an abstract noun for the idea of **wrong**, you could express the same idea in another way. Alternate translation: “if I have wronged someone” +7:4 qu90 rc://*/ta/man/translate/figs-abstractnouns גָּ֭מַלְתִּי שֽׁוֹלְמִ֥⁠י רָ֑ע 1 If your language does not use an abstract noun for the idea of **evil**, you could express the same idea in another way. Alternate translation: “I have acted evilly to one who was at peace with me” +7:4 dxz0 rc://*/ta/man/translate/figs-abstractnouns שֽׁוֹלְמִ֥⁠י 1 If your language does not use an abstract noun for the idea of **peace**, you could express the same idea in another way. Alternate translation: “to my friend” or “to my peaceful neighbor” +7:4 wph2 וָ⁠אֲחַלְּצָ֖⁠ה צוֹרְרִ֣⁠י רֵיקָֽם 1 This could mean: (1) being an unfaithful friend by saving a person who is the author’s and his ally’s enemy. Alternate translation: “or saved my enemy for no reason” (2) not attacking even an enemy without immediate cause (in this case the verb translated rescue could be taken as plunder). Alternate translation: “or plundered my enemy without cause” (3) not only not doing evil to friends, but even doing good to enemies. In this case the phrase would be less logically connected to the previous one. Alternate translation: “. And I even rescue one who is my enemy without reason.” +7:5 ej18 rc://*/ta/man/translate/figs-metonymy נַפְשִׁ֡⁠י & חַיָּ֑⁠י & וּ⁠כְבוֹדִ֓⁠י 1 Here, **my soul**, **my life**, and **my honor** represent the whole person. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “me” +7:5 hav6 rc://*/ta/man/translate/figs-metonymy וּ⁠כְבוֹדִ֓⁠י ׀ לֶ⁠עָפָ֖ר יַשְׁכֵּ֣ן 1 This refers to lying dead and unburied in disgrace. (This is the same word for dust as in [Genesis 3:19](../gen/03/19.md)) If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “and throw my dead body on a dirt pile” +7:6 phd3 rc://*/ta/man/translate/figs-metonymy ק֘וּמָ֤⁠ה 1 **Arise** represents doing something or taking action. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “Do something” or “Take action” +7:6 qdvw rc://*/ta/man/translate/figs-idiom בְּ⁠אַפֶּ֗⁠ךָ 1 Here, **in your nose** is an idiom meaning that **Yahweh** is angry. If this phrase does not have that meaning in your language, use an idiom from your language that does have that meaning or state the meaning plainly. Alternate translation: “Because you are angry” +7:6 a9lp rc://*/ta/man/translate/figs-metonymy הִ֭נָּשֵׂא 1 Here, **be lifted** represents overcoming or conquering people. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “overcome” +7:6 q1qt rc://*/ta/man/translate/figs-metonymy בְּ⁠עַבְר֣וֹת צוֹרְרָ֑⁠י 1 The **adversaries**’ **rage** represents their attacks. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “against the attacks of my adversaries” or “against my adversaries who attack me” +7:6 x2us rc://*/ta/man/translate/figs-metaphor וְ⁠ע֥וּרָ⁠ה 1 The author is speaking to **Yahweh** as if he was asleep and needed to **wake up**. Here, waking up represents starting to do something or take action. It does not imply that the author thinks Yahweh is asleep. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Take action” or “Start to do this” +7:6 lvmj rc://*/ta/man/translate/grammar-connect-logic-result מִשְׁפָּ֥ט צִוִּֽיתָ 1 This wording serves a dual function: it both justifies the demands made earlier in this verse and sets the stage for the expectations expressed in the following verses. When translating, consider how to maintain this two-fold connection in your language, ensuring that it aligns with the logical and emotional flow of the text. +7:7 pk8y וַ⁠עֲדַ֣ת לְ֭אֻמִּים תְּסוֹבְבֶ֑⁠ךָּ 1 Alternate translation: “And let an assembly of peoples surround you” +7:7 rb6b rc://*/ta/man/translate/figs-metaphor וְ֝⁠עָלֶ֗י⁠הָ לַ⁠מָּר֥וֹם שֽׁוּבָ⁠ה 1 Yahweh ruling the **assembly of people** from heaven is spoken of as being **over it … on high**. Alternate translation: “rule over them from heaven” or “rule over them” +7:8 e8kb rc://*/ta/man/translate/writing-poetry יְהוָה֮ יָדִ֪ין עַ֫מִּ֥ים שָׁפְטֵ֥⁠נִי יְהוָ֑ה 1 The word **adjudicate** is used to show that in the original two different words meaning judge are used. If you have two terms in your language you can use two, if not, you can use the same term twice. Alternate translation: “Yahweh, judge the peoples! Judge me, Yahweh” +7:8 b8v5 rc://*/ta/man/translate/figs-explicit שָׁפְטֵ֥⁠נִי 1 The implication is that Yahweh will find the author innocent. You could include this information if that would be helpful to your readers. Alternate translation: “Judge me innocent” +7:8 n8vq rc://*/ta/man/translate/figs-abstractnouns כְּ⁠צִדְקִ֖⁠י וּ⁠כְ⁠תֻמִּ֣⁠י 1 If your language does not use abstract nouns for the ideas of **righteousness** and **integrity**, you could express the same ideas in other ways. Alternate translation: “according to how I live rightly and according to how I live honestly” +7:8 a1l0 עָלָֽ⁠י 1 This could be: (1) a title for Yahweh. Alternate translation: “O you, Above All” (2) a clause locating the author’s righteousness and integrity in himself. Alternate translation: “which is in me” +7:9 dadj rc://*/ta/man/translate/figs-infostructure וּ⁠בֹחֵ֣ן לִ֭בּ֗וֹת וּ⁠כְלָי֗וֹת אֱלֹהִ֥ים צַדִּֽיק 1 If it would be more natural in your language, you could move the last clause in this verse to the beginning as in the UST. +7:9 pw1n rc://*/ta/man/translate/figs-abstractnouns רַ֨ע 1 If your language does not use an abstract noun for the idea of **evil**, you could express the same idea in another way. Alternate translation: “evil things” +7:9 zql9 rc://*/ta/man/translate/figs-metonymy לִ֭בּ֗וֹת וּ⁠כְלָי֗וֹת 1 The **hearts and kidneys** are internal organs that represent people’s thoughts and desires in the author’s culture. If these body parts do not have that meaning in your language, you could use body parts from your language that do have that meaning or state the meaning plainly. Alternate translation: “thoughts and motives” +7:10 c7u4 rc://*/ta/man/translate/figs-metaphor מָֽגִנִּ֥⁠י עַל־אֱלֹהִ֑ים 1 The word **shield** represents God’s protection. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “God protects me” +7:10 szni rc://*/ta/man/translate/figs-metonymy יִשְׁרֵי־לֵֽב 1 Here, the **heart** represents the thoughts and motives. If the heart does not have that meaning in your language, you could use a body part from your language that has that meaning or state the meaning plainly. Alternate translation: “whose thoughts and motives are upright” +7:11 j5zn rc://*/ta/man/translate/figs-explicit וְ֝⁠אֵ֗ל זֹעֵ֥ם בְּ⁠כָל־יֽוֹם 1 The author assumes that his readers will understand that God is indignant with the wicked. You could include this information if that would be helpful to your readers. Alternate translation: “and a God who is angry with evil people every day” +7:11 cuf3 rc://*/ta/man/translate/figs-synecdoche בְּ⁠כָל־יֽוֹם 1 Here, **on every day** represents a constant state, God is angry with the wicked all the time. Alternate translation: “all the time” +7:12 c9l8 rc://*/ta/man/translate/writing-pronouns יָ֭שׁוּב חַרְבּ֣⁠וֹ יִלְט֑וֹשׁ קַשְׁתּ֥⁠וֹ דָ֝רַ֗ךְ 1 The first **he** in this verse refers to the wicked. After the word **repent** all the **he** and **his** refer to Yahweh. +7:12-13 y4zk rc://*/ta/man/translate/figs-metaphor חַרְבּ֣⁠וֹ יִלְט֑וֹשׁ 1 In verses 12 and 13, David speaks of God deciding to punish the wicked as if God were a warrior preparing to fight against them with weapons. If it would be helpful in your language you could translate this as a simile (as in the UST) or state it plainly. Alternate translation: “God will prepare the punish him like a warrior prepares to fight by sharpening his sword” +7:13 j4bw rc://*/ta/man/translate/writing-pronouns וְ֭⁠ל⁠וֹ 1 This could mean: (1) for the wicked, that is, God has prepared to use these weapons against the wicked. Alternate translation: “and for the wicked” (2) for himself, that is, God has prepared the weapons for his own use. Alternate translation: “and for himself” +7:14 boou rc://*/ta/man/translate/figs-parallelism יְחַבֶּל־אָ֑וֶן וְ⁠הָרָ֥ה עָ֝מָ֗ל וְ⁠יָ֣לַד שָֽׁקֶר 1 These three phrases mean basically the same thing. The second and third emphasize the meaning by repeating the same idea with different words. Hebrew poetry was based on this kind of repetition, and it would be good to show this to your readers by including both phrases in your translation rather than combining them. However, if it would be helpful to your readers, you could connect the phrases with a word other than **and** in order to show that the later phrases are repeating the first one, not saying something additional. Alternate translation: “he who is pregnant with wickedness, who also conceives trouble, who even births lies” +7:14 l54a rc://*/ta/man/translate/figs-metaphor יְחַבֶּל־אָ֑וֶן וְ⁠הָרָ֥ה עָ֝מָ֗ל וְ⁠יָ֣לַד שָֽׁקֶר 1 nThe author speaks of the things that a wicked person does as if the person were **pregnant** and **wickedness**, **trouble**, and **lies** are the baby. If it would be helpful in your language, you could use a simile or state the meaning plainly. Alternate translation: “Just as a woman conceives a child, carries it to term, and gives birth to it, So evil people think of wrong things to do, they do those wrong things, and then they lie about what they have done.” or “the person ready to do wicked things. He makes plans for trouble and produces lies” +7:14 hkfd rc://*/ta/man/translate/writing-pronouns יְחַבֶּל 1 Here the subject switches from God back to the evil person. Alternate translation: “the wicked person is pregnant” +7:14 ssls rc://*/ta/man/translate/figs-genericnoun יְחַבֶּל־אָ֑וֶן וְ⁠הָרָ֥ה עָ֝מָ֗ל וְ⁠יָ֣לַד שָֽׁקֶר 1 Here, **he** represents evil people in general. It may be strange in some languages to use a masculine pronoun when talking about someone being pregnant or giving birth, even in a figure of speech. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “the person pregnant with wickedness, who conceives trouble, who births lies” +7:16 p524 rc://*/ta/man/translate/figs-metaphor יָשׁ֣וּב עֲמָל֣⁠וֹ בְ⁠רֹאשׁ֑⁠וֹ וְ⁠עַ֥ל קָ֝דְקֳד֗⁠וֹ חֲמָס֥⁠וֹ יֵרֵֽד 1 Here, **trouble** and **violence** are spoken of as if they hit a person’s head or fall down on it. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “His own destructive plans destroy him, for his violence attacks him” or “When he plans to trouble others, others trouble him; when he attacks others, others attack him” +7:16 gjs1 rc://*/ta/man/translate/figs-abstractnouns יָשׁ֣וּב עֲמָל֣⁠וֹ בְ⁠רֹאשׁ֑⁠וֹ וְ⁠עַ֥ל קָ֝דְקֳד֗⁠וֹ חֲמָס֥⁠וֹ יֵרֵֽד 1 If your language does not use abstract nouns for the ideas of **trouble** and **violence**, you could express the same ideas in other ways. Alternate translation: “His troubling others returns on his head, and his violently attacking others comes down on the top of his head” +7:17 v8ss rc://*/ta/man/translate/figs-abstractnouns כְּ⁠צִדְק֑⁠וֹ & וַ֝⁠אֲזַמְּרָ֗ה 1 If your language does not use abstract nouns for the ideas of **righteousness** and **praise**, you could express the same ideas in other ways. Alternate translation: “because he is righteous … and sing a praise song” +7:17 nxd3 rc://*/ta/man/translate/figs-metonymy שֵֽׁם־יְהוָ֥ה 1 Here, **name** represents reputation. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “Yahweh’s reputation” 8:intro rs24 0 # Psalm 08 General Notes\n\n## Type of psalm\n\nPsalm 8 is a psalm of worship and praise to God. This was to be sung by a choir.\n\n## Special concepts in this chapter\n\n### Yahweh’s creation\n\nGod has made awesome things in the universe and has exalted humans to be rulers over this creation. (See: [[rc://*/tw/dict/bible/kt/exalt]])\n\n### A Little Lower than the Heavenly Beings\n\n[Psalms Psalm 8:4–6](./003.md) is quoted in [Hebrews 2:6–8](../../heb/02/06.md), where it is applied to Jesus. (See: [[rc://*/tw/dict/bible/kt/heaven]] and [[rc://*/tw/dict/bible/kt/glory]]) 8:1 lk7t rc://*/ta/man/translate/writing-poetry General Information: 0 # General Information:\n\nParallelism is common in Hebrew poetry. (See also: [[rc://*/ta/man/translate/figs-parallelism]]) 8:1 i9hb For the chief musician 0 Alternate translation: “This is for the director of music to use in worship” @@ -5209,7 +5227,9 @@ front:intro rx9u 0 # Introduction to Psalms\n\n## Part 1: General Introductio 150:5 yat3 rc://*/ta/man/translate/translate-unknown cymbals 0 two thin, round metal plates that are hit together to make a loud sound 150:6 c7iw General Information: 0 # General Information:\n\nThis verse is more than the end of this psalm. It is the closing statement for all of Book 5 of the Psalms, which starts at Psalm 107 and ends with Psalm 150. 150:6 ht6z rc://*/ta/man/translate/figs-hyperbole everything that has breath 0 This is an exaggeration that calls on all people who are alive to praise God. - j2nn he who protects you 0 God +1:4 j2nn he who protects you 0 God 42:11 wp6h rc://*/ta/man/translate/figs-metaphor 0 The writer speaks of depression or discouragement as if it were his soul being bent over. See how you translated this in [Psalms 42:5](../042/005.md). Alternate translation: “discouraged” 42:10 ae82 rc://*/ta/man/translate/figs-rquestion 0 The writer’s enemies use this question to mock him and to express that they do not see God helping him. Alternate translation: “Your God is not here to help you” 42:9 b1ik 0 To “go mourning” is to perform customs related to being very sad. +1:4 wzv4 rc://*/ta/man/translate/writing-poetry General Information: 0 # General Information:\n\nParallelism is common in Hebrew poetry. (See also: [[rc://*/ta/man/translate/figs-parallelism]]) +7:5 us9e rc://*/ta/man/translate/figs-metonymy overtake me This represents capturing him. Alternate translation: “capture me” From 2ab8433ca8fba31bdd16297576426d3f529c27d9 Mon Sep 17 00:00:00 2001 From: Stephen Wunrow Date: Fri, 18 Aug 2023 18:49:39 +0000 Subject: [PATCH 071/127] Merge stephenwunrow-tc-create-1 into master by stephenwunrow (#3466) --- tn_MRK.tsv | 270 +++++++++++++++++++++++++++++++++++++++++------------ 1 file changed, 211 insertions(+), 59 deletions(-) diff --git a/tn_MRK.tsv b/tn_MRK.tsv index acd7e14de0..a88f14da9e 100644 --- a/tn_MRK.tsv +++ b/tn_MRK.tsv @@ -678,66 +678,213 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 4:41 u8e1 rc://*/ta/man/translate/figs-infostructure τίς ἄρα οὗτός ἐστιν, ὅτι καὶ ὁ ἄνεμος καὶ ἡ θάλασσα ὑπακούει αὐτῷ? 1 If it would be helpful in your language, you could turn this into two sentences, one asking the question, and the other giving the reason for the question. Alternate translation: “Who then is this? Even the wind and the sea obey him!” 4:41 biog τίς ἄρα οὗτός ἐστιν, ὅτι καὶ ὁ ἄνεμος καὶ ἡ θάλασσα ὑπακούει αὐτῷ 1 This is a genuine question, not a statement in question form. The disciples are looking for information about what kind of person Jesus could be if he can do these things. Alternate translation: “Who then is this person, for even the wind and the sea obey him” 4:41 hc6s rc://*/ta/man/translate/grammar-connect-logic-result τίς ἄρα 1 Here, the word **then** indicates that the disciples ask this question in response to what Jesus has done. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “So then, who” or “Given what he just did, who” -5:intro lh25 0 # Mark 5 General Notes\n\n## Possible Translation Difficulties in this Chapter\n\n### “Talitha, koum”\n\nThe words **Talitha, koum** ([Mark 5:41](../mrk/05/41.md)) are from the Aramaic language. Mark writes them the way they sound and then translates them. (See: [[rc://*/ta/man/translate/translate-transliterate]])\n\n## Important Figures of Speech in this Chapter\n\n### The historic present\n\nTo call attention to a development in the story, Mark uses the present tense in past narration. In this chapter, the historic present occurs in verses 7, 9, 19, 22, 23, 31, 35, 36, 38, 39, 40 and 41. If it would not be natural in your language, you could use the past tense in your translation. (See: [[rc://*/ta/man/translate/figs-pastforfuture]]) -5:1 fix1 rc://*/ta/man/translate/writing-newevent καὶ ἦλθον εἰς τὸ πέραν τῆς θαλάσσης, εἰς τὴν χώραν τῶν Γερασηνῶν 1 # Connecting Statement:\n\nThis verse acts as an introduction to the next story. Use the natural form in your language for introducing a new event. Alternate translation: “After this, they came to the other side of the Sea of Galilee, to the region where the Gerasenes lived” -5:1 gt8a rc://*/ta/man/translate/figs-go ἦλθον 1 Your language may say “went” rather than **came** in contexts such as this. Use whichever is more natural in your language. Alternate translation: “they went” -5:1 vsc7 rc://*/ta/man/translate/translate-names τῶν Γερασηνῶν 1 The name **Gerasenes** refers to the people who live in Gerasa. -5:2 pf16 rc://*/ta/man/translate/figs-idiom ἐν πνεύματι ἀκαθάρτῳ 1 This is an idiom meaning that the man is controlled by the unclean spirit. If it would be helpful in your language, you could use an equivalent idiom or use plain language. Alternate translation: “whom an unclean spirit controlled” -5:4 nsol rc://*/ta/man/translate/writing-background διὰ τὸ αὐτὸν πολλάκις πέδαις καὶ ἁλύσεσι δεδέσθαι, καὶ διεσπάσθαι ὑπ’ αὐτοῦ τὰς ἁλύσεις καὶ τὰς πέδας συντετρῖφθαι, καὶ οὐδεὶς ἴσχυεν αὐτὸν δαμάσαι 1 This verse and the next verse function as background information to tell the reader about this man who was controlled by an evil spirit. Use the natural form in your language for expressing background information. -5:4 da4x rc://*/ta/man/translate/figs-activepassive αὐτὸν πολλάκις & δεδέσθαι 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “people had bound him many times” -5:4 nep6 rc://*/ta/man/translate/figs-activepassive τὰς πέδας συντετρῖφθαι 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “he shattered his shackles” -5:4 fk7t rc://*/ta/man/translate/translate-unknown πέδαις 1 Here, **shackles** are pieces of metal that people wrap around the arms and legs of prisoners. The shackles are then attached with chains to objects that do not move so the prisoners cannot move far. Think of an object in your culture that is used to constrain people. -5:6 y6c2 rc://*/ta/man/translate/grammar-connect-time-sequential καὶ ἰδὼν τὸν Ἰησοῦν ἀπὸ μακρόθεν, ἔδραμεν καὶ προσεκύνησεν αὐτῷ 1 After **having seen Jesus**, the man then ran to him. If it would be helpful in your language, you could show this relationship by using a fuller phrase. Alternate translation: “After the man saw Jesus from a distance, he then ran to him and bowed down before him” -5:7-8 ux6u rc://*/ta/man/translate/figs-events 0 # General Information:\n\nIf it would be helpful in your language, the information in this verse and 5:8 may be reordered to present the events in the order that they happened, as in the UST. -5:7 ppu5 rc://*/ta/man/translate/figs-rquestion τί ἐμοὶ καὶ σοί Ἰησοῦ, Υἱὲ τοῦ Θεοῦ τοῦ Ὑψίστου? 1 The unclean spirit asks this question out of fear. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “Leave me alone, Jesus, Son of the Most High God!” -5:7 kd19 rc://*/ta/man/translate/guidelines-sonofgodprinciples Υἱὲ τοῦ Θεοῦ τοῦ Ὑψίστου 1 **Son of the Most High God** is an important title for Jesus. -5:9 h6ch rc://*/ta/man/translate/figs-exclusive λέγει αὐτῷ, Λεγιὼν ὄνομά μοι, ὅτι πολλοί ἐσμεν. 1 The spirit who is speaking speaks on behalf of all of the spirits who are possessing the man. Here, **we** includes him and all of the other spirits. Make sure that this is understood in your translation. -5:9 oa64 rc://*/ta/man/translate/translate-names Λεγιὼν ὄνομά μοι, ὅτι πολλοί ἐσμεν 1 A **Legion** is the name of a group of 6,000 Roman soldiers. The unclean spirit uses this name to tell Jesus that they **are many**. If this would be misunderstood in your language, you could state this explicitly. Alternate translation: “My name is Legion. This is our name because there are many of us” -5:10 gtq4 rc://*/ta/man/translate/writing-background καὶ παρεκάλει αὐτὸν πολλὰ, ἵνα μὴ αὐτὰ ἀποστείλῃ ἔξω τῆς χώρας 1 Mark inserts this verse and the following verse to give important information about what Jesus does with the spirits. Use the natural form in your language for expressing background information. -5:13 iff6 rc://*/ta/man/translate/figs-explicit ἐπέτρεψεν αὐτοῖς 1 It may be helpful to your readers to state clearly what Jesus allowed the **unclean spirits** to do. Alternate translation: “Jesus allowed the unclean spirits to do what they asked permission to do” -5:13 a28z rc://*/ta/man/translate/translate-numbers ὡς δισχίλιοι 1 Alternate translation: “about two thousand pigs” -5:13 ntl1 rc://*/ta/man/translate/figs-go ἐξελθόντα 1 Your language may say “gone” rather than **come** in contexts such as this. Use whichever is more natural. Alternate translation: “having gone out” -5:15 qih4 τὸν λεγεῶνα 1 **Legion** was the name of the many demons that were in the man. See how you translated this in [Mark 5:9](../05/09.md). -5:15 fb4b rc://*/ta/man/translate/figs-idiom σωφρονοῦντα 1 This is an idiom meaning that he is thinking clearly. If it would be helpful in your language, you could use an equivalent idiom or use plain language. Alternate translation: “being of a normal mind” or “thinking clearly” -5:18 pup5 rc://*/ta/man/translate/figs-quotations ἵνα μετ’ αὐτοῦ ᾖ 1 If it would be more natural in your language, you could express this as a direct quotation. Alternate translation: “by pleading, ‘Please let me stay with you!’” -5:19 e21m rc://*/ta/man/translate/figs-explicit καὶ οὐκ ἀφῆκεν αὐτόν 1 Jesus was not allowing the man to get into the boat and be with him. If it would be helpful in your language, you could say that explicitly. Alternate translation: “But he did not allow the man to come with him in the boat” -5:20 g8ed rc://*/ta/man/translate/translate-names τῇ Δεκαπόλει 1 **Decapolis** is the name of a region that means “Ten Cities.” It is located to the southeast of the Sea of Galilee. -5:20 y8vn rc://*/ta/man/translate/figs-ellipsis πάντες ἐθαύμαζον 1 It may be helpful to state who the people were who were **marveling**. +5:intro lh25 0 # Mark 5 General Notes\n\n## Structure and Formatting\n\n2. The ministry of Jesus in Galilee (1:14–8:26)\n * Becoming more popular among the people (3:7–5:43)\n * Casting demons out of a man (5:1–20)\n * Healing a woman and resurrecting a girl (5:21–43)\n\n## Special Concepts in this Chapter\n\n### Resurrecting the dead\n\nIn [5:21–24](../05/21.md) and [5:35–43](../05/35.md), Mark narrates how Jesus raised a girl from the dead. While Jesus describes her as only “sleeping,” he uses this word to indicate that the girl will “wake up” from being dead. The story clearly indicates that the girl had died and that Jesus raises her from the dead by touching her.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### How to refer to the demons and the demon-possessed man\n\nIn [5:1–20](../05/01.md), Jesus encounters a man whom demons had possessed. As Jesus interacts with this man, it becomes clear that there are three different entities who are involved. First, there is the man himself, but what he says and does is only what the demons want him to do. Second, there is a specific demon who seems to act as the spokesperson or leader for multiple demons. Third, there are the other demons, of whom there are so many that the man is called “Legion.” As Mark narrates the story, he sometimes refers to the man, sometimes to the individual demon, and sometimes to all the demons. Further, it is not always clear which of these three entities speaks and is spoken to by Jesus. Consider how you might refer to a demon-possessed person in this situation. If possible, preserve Mark’s switches between singular and plural, since learning that there are many demons is an important part of the story. Further, Mark implies that the man and the demons are so closely connected that referring to what the man did is the same as referring to what the demons did, and vice versa.\n\n### Singular and plural forms of “you”\n\nMany of the forms of “you” in this chapter appear in dialogues between Jesus and other individuals. Because of this, most forms of “you” in this chapter are singular. You should assume forms of “you” are singular unless a note specifies that the form is plural. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### The historic present\n\nTo call attention to a development in the story, Mark uses the present tense in past narration. In this chapter, the historic present occurs in verses 7, 9, 15, 19, 22, 23, 35, 36, 38, 39, 40 and 41. If it would not be natural in your language, you could use the past tense in your translation. (See: [[rc://*/ta/man/translate/translate-tense]]) +5:1 fix1 rc://*/ta/man/translate/writing-newevent καὶ 1 Here, the word **And** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **And** untranslated. Alternate translation: “After that,” +5:1 gt8a rc://*/ta/man/translate/figs-go ἦλθον 1 In a context such as this, your language might say “went” instead of **came**. Alternate translation: “they came” +5:1 vsc7 rc://*/ta/man/translate/translate-names τῶν Γερασηνῶν 1 The name **Gerasenes** refers to the people who lived in and near the town of Gerasa. +5:1 dzc1 rc://*/ta/man/translate/translate-textvariants τῶν Γερασηνῶν 1 Many ancient manuscripts read **Gerasenes**. The ULT follows that reading. Some ancient manuscripts read “Gadarenes,” and other ancient manuscripts read “Gergesenes.” If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. +5:2 pf16 rc://*/ta/man/translate/figs-go ἐξελθόντος 1 In a context such as this, your language might say “come” instead of **gone**. Alternate translation: “having come out” +5:2 zwtq rc://*/ta/man/translate/writing-participants ὑπήντησεν αὐτῷ ἐκ τῶν μνημείων ἄνθρωπος ἐν πνεύματι ἀκαθάρτῳ 1 Here Mark introduces **a man with an unclean spirit** as a new participant in the story. If your language has its own way of introducing new participants, you could use it here in your translation. Alternate translation: “a certain man came from the tombs to meet him. This man had an unclean spirit” +5:3 pinm rc://*/ta/man/translate/writing-background ὃς τὴν κατοίκησιν εἶχεν ἐν τοῖς μνήμασιν 1 Here Mark provides background information that will help readers understand what happens next. This background information continues in [5:4](../05/04.md) and [5:5](../05/05.md). Use a natural form in your language for introducing background information. Alternate translation: “and here is what that man was like. He had his dwelling in the tombs” +5:3-4 nll4 rc://*/ta/man/translate/translate-versebridge καὶ οὐδὲ ἁλύσει οὐκέτι οὐδεὶς ἐδύνατο αὐτὸν δῆσαι & διὰ τὸ αὐτὸν πολλάκις πέδαις καὶ ἁλύσεσι δεδέσθαι, καὶ διεσπάσθαι ὑπ’ αὐτοῦ τὰς ἁλύσεις καὶ τὰς πέδας συντετρῖφθαι, καὶ οὐδεὶς ἴσχυεν αὐτὸν δαμάσαι 1 If it would be helpful to your readers, you could combine [5:3](../05/03.md) and [5:4](../05/04.md) into a verse bridge in order to include the basis for the claim that **no one was able to bind him anymore** before the claim. Alternate translation: “and he had often been bound with shackles and chains, and the chains had been torn apart by him and the shackles had been shattered. So, no one was strong enough to subdue him or to bind him anymore, not even with a chain” +5:3 pjsx rc://*/ta/man/translate/figs-explicit οὐκέτι οὐδεὶς ἐδύνατο αὐτὸν δῆσαι 1 Here Mark implies that people tried to **bind** this man to keep him from hurting people and breaking things. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “no one was able to bind him anymore to keep him from hurting others” or “no one was able to use bonds to restrain him anymore” +5:3 dryi rc://*/ta/man/translate/figs-doublenegatives οὐκέτι οὐδεὶς ἐδύνατο 1 The words translated **no one** and **anymore** are two negative words. In this construction, the second negative does not cancel the first to create a positive meaning. Instead, it gives greater emphasis to the negative. If your language can use two negatives that do not cancel one another to create a positive meaning, you could use a double negative here. If your language does not use two negatives in that way, you could translate with one strong negative, as the ULT does. Alternate translation: “people were able … no longer”\n +5:3 nsol rc://*/ta/man/translate/translate-unknown ἁλύσει 1 A **chain** is a long, flexible fastener that is made out of multiple rings of metal connected together. Chains are usually used to secure objects or bind things together. If your readers would not be familiar with chains, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “with metal links connected together” +5:4 da4x rc://*/ta/man/translate/figs-activepassive αὐτὸν πολλάκις & δεδέσθαι 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was the people who lived nearby. Alternate translation: “the people who lived there had often bound him” +5:4 fk7t rc://*/ta/man/translate/translate-unknown πέδαις & τὰς πέδας 1 The word **shackles** refers to pieces of metal that are fastened around the ankles of prisoners. These pieces of metal are connected together by ropes or chains, which prevent the prisoners from moving quickly or far. If your readers would not be familiar with shackles, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “with leg irons … the leg irons” or “with strong restraints … the restraints” +5:4 dk1l rc://*/ta/man/translate/translate-unknown ἁλύσεσι & τὰς ἁλύσεις 1 See how you translated the word **chains** in [5:3](../05/03.md). Alternate translation: “metal links connected together … the metal links” +5:4 rjo3 rc://*/ta/man/translate/grammar-connect-words-phrases καὶ 2 Here, the word **and** introduces what the demon-possessed man did in contrast to what the people who tied him up wanted him to do. If it would be helpful in your language, you could use a word or phrase that introduces this kind of contrast. Alternate translation: “but” +5:4 nep6 rc://*/ta/man/translate/figs-activepassive διεσπάσθαι ὑπ’ αὐτοῦ τὰς ἁλύσεις καὶ τὰς πέδας συντετρῖφθαι 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “he had torn apart the chains and had shattered the shackles” +5:5 ohvk rc://*/ta/man/translate/figs-idiom διὰ παντὸς νυκτὸς καὶ ἡμέρας 1 Here, the phrase **throughout every night and day** indicates that this man was **crying out and cutting himself with stones** during both the day and the night. This means that he was doing those things very often every day. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “all the time” or “during every day and every night” +5:6 y6c2 rc://*/ta/man/translate/figs-explicit καὶ ἰδὼν τὸν Ἰησοῦν ἀπὸ μακρόθεν 1 Here Mark stops giving background information and returns to the events in the story that he is telling. He implies that the man saw Jesus when he arrived in the boat from the other side of the Sea of Galilee (see [5:1–2](../05/01.md)). If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “Now, having seen Jesus from a distance when he got out of the boat” +5:6 w9zd rc://*/ta/man/translate/translate-symaction προσεκύνησεν αὐτῷ 1 In the Jesus’ culture, bowing down to a person was a way to honor a greater person. If it would be helpful in your language, you could refer to a similar action from your culture, or you could explain what bowing down means. Alternate translation: “prostrated himself before him” or “bowed down to him in respect” +5:7-8 ux6u rc://*/ta/man/translate/translate-versebridge καὶ κράξας φωνῇ μεγάλῃ λέγει, τί ἐμοὶ καὶ σοί Ἰησοῦ, Υἱὲ τοῦ Θεοῦ τοῦ Ὑψίστου? ὁρκίζω σε τὸν Θεόν, μή με βασανίσῃς & ἔλεγεν γὰρ αὐτῷ, ἔξελθε, τὸ πνεῦμα τὸ ἀκάθαρτον ἐκ τοῦ ἀνθρώπου 1 If it would be helpful to your readers, you could combine [5:7](../05/07.md) and [5:8](../05/08.md) into a verse bridge, as the UST does, in order to include the reason why the man cried out as he did before stating that the man cried out. Alternate translation: “And Jesus was saying to him, ‘Come out from the man, unclean spirit.’ So, crying out with a loud voice, he says, ‘What to me and to you, Jesus, Son of the Most High God? I make you swear by God, do not torment me.’” +5:7 x6qj rc://*/ta/man/translate/figs-idiom κράξας φωνῇ μεγάλῃ 1 Here, the phrase **crying out with a loud voice** means that the demon raised the volume of its voice. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “having yelled loudly” +5:7 zfo5 rc://*/ta/man/translate/translate-tense λέγει 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “he said” +5:7 ppu5 rc://*/ta/man/translate/figs-rquestion τί ἐμοὶ καὶ σοί Ἰησοῦ, Υἱὲ τοῦ Θεοῦ τοῦ Ὑψίστου? 1 The man, controlled by the demon, is using the question form to insist on something urgently. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “There is nothing to me and to you, Jesus, Son of the Most High God!” +5:7 fatr rc://*/ta/man/translate/figs-idiom τί ἐμοὶ καὶ σοί 1 Here, the question **What to me and to you** asks whether **you** and **me** have anything in common or have any reason to be together. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “What do you and I have in common” or “What reason do you have to get involved with me” +5:7 kd19 rc://*/ta/man/translate/guidelines-sonofgodprinciples Υἱὲ τοῦ Θεοῦ τοῦ Ὑψίστου 1 **Son of the Most High God** is an important title for Jesus that describes his relationship with God the Father. +5:7 urq0 rc://*/ta/man/translate/writing-oathformula ὁρκίζω σε τὸν Θεόν 1 Here the man, controlled by the demon, puts Jesus under oath, or makes him **swear by God** that he will not **torment** him. Use a natural way in your language to express an oath. Alternate translation: “I make you swear before God” or “I require that you solemnly promise God” +5:8 ahtn rc://*/ta/man/translate/grammar-connect-logic-result γὰρ 1 Here, the word **For** introduces a reason why the man, controlled by the demon, acted as he did. If it would be helpful in your language, you could use a word or phrase that introduces a reason or basis for an action, or you could leave **For** untranslated. Alternate translation: “He said that because” or “That was because” +5:9 j3h0 rc://*/ta/man/translate/translate-tense λέγει 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “he said” +5:9 h6ch rc://*/ta/man/translate/grammar-connect-logic-result Λεγιὼν ὄνομά μοι, ὅτι πολλοί ἐσμεν. 1 If it would be more natural in your language, you could reverse the order of these clauses, since the second clause gives the reason for the result that the first clause describes. Alternate translation: “We are many, so my name is Legion” +5:9 oa64 rc://*/ta/man/translate/translate-names Λεγιὼν 1 A **Legion** is the name of a group of about 6,000 soldiers. So, translate the word **Legion** with a word in your language that refers to a large number of soldiers. You could show that this was the name of the man by using the convention in your language for proper names. Alternate translation: “is Army” or “is Battalion” or “is Brigade” +5:9 pdyp rc://*/ta/man/translate/figs-explicit πολλοί ἐσμεν 1 Here the demon indicates that he is speaking for many demons who are together controlling the man. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “I and the other demons with me are many” +5:10 gtq4 rc://*/ta/man/translate/figs-quotations πολλὰ, ἵνα μὴ αὐτὰ ἀποστείλῃ ἔξω τῆς χώρας 1 It may be more natural in your language to have a direct quotation here. Alternate translation: “often, ‘Do not send us demons out of this region’” or “often, ‘Do not send the legion of demons out of this region’” +5:11 jvrk rc://*/ta/man/translate/writing-background δὲ 1 Mark uses the word **But** to introduce background information that will help readers understand what happens next. It does not introduce another event in the story. Use a natural form in your language for introducing background information. Alternate translation: “Meanwhile,” or “At the same time,” +5:12 ttpu rc://*/ta/man/translate/writing-quotations λέγοντες 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “and they said” +5:12 kkf9 rc://*/ta/man/translate/figs-explicit πέμψον ἡμᾶς εἰς τοὺς χοίρους 1 Here the demons imply that they want Jesus to **Send** them **into the pigs** when Jesus casts them out of the man. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “Whenever you cast us out of this man, send us into the pigs” +5:12 trn9 rc://*/ta/man/translate/figs-imperative πέμψον 1 This is an imperative, but it should be translated as a polite request rather than as a command. It may be helpful to add an expression such as “please” to make this clear. Alternate translation: “We ask that you send” +5:12 zmsp rc://*/ta/man/translate/figs-exclusive ἡμᾶς & εἰσέλθωμεν 1 Here, the words **us** and **we** refer only to the demons, not to Jesus or any of his disciples. Your language may require you to mark this form. +5:12 z2j0 rc://*/ta/man/translate/figs-explicit εἰς αὐτοὺς εἰσέλθωμεν 1 Here the demons speak of wanting to **enter into** the herd of pigs. They mean that they want to enter and control the pigs. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “we might enter into them and possess them” +5:13 iff6 rc://*/ta/man/translate/figs-explicit ἐπέτρεψεν αὐτοῖς 1 Here Mark implies that Jesus **permitted** the demons to enter into the pigs. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “he permitted them to enter into the pigs” +5:13 lfgr rc://*/ta/man/translate/figs-quotations ἐπέτρεψεν αὐτοῖς 1 It may be more natural in your language to have a direct quotation here. Alternate translation: “he told them, ‘You may do so’” +5:13 lv3q rc://*/ta/man/translate/figs-explicit ἐξελθόντα 1 Here Mark implies that the demons came out of the man whom they had been controlling. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “having come out of the man whom they had been possessing” +5:13 ntl1 rc://*/ta/man/translate/figs-go ἐξελθόντα 1 In a context such as this, your language might say “gone” instead of **come**. Alternate translation: “having gone out” +5:13 zsd6 rc://*/ta/man/translate/figs-explicit εἰσῆλθον εἰς τοὺς χοίρους 1 See how you translated the similar phrase in [5:12](../05/12.md). Alternate translation: “entered into the pigs and possessed them” +5:13 a28z rc://*/ta/man/translate/figs-explicit ὡς δισχίλιοι 1 Here Mark indicates that the herd was made up of **about 2,000** pigs. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “which was made up of about 2,000 pigs” or “about 2,000 pigs in all” +5:13 tdfk rc://*/ta/man/translate/figs-activepassive ἐπνίγοντο 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “died by drowning” +5:14 cw1g rc://*/ta/man/translate/writing-participants καὶ οἱ βόσκοντες αὐτοὺς ἔφυγον 1 Here Mark introduces **the ones feeding them** as new characters in the story. Use a natural form in your language for introducing new characters. Alternate translation: “And the ones feeding them were there. They ran away” +5:14 e32p οἱ βόσκοντες αὐτοὺς 1 Alternate translation: “the ones who were herding the pigs” +5:14 m4r2 rc://*/ta/man/translate/figs-merism εἰς τὴν πόλιν καὶ εἰς τοὺς ἀγρούς 1 Here, Mark is referring to that whole region by naming its two primary parts. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “throughout the whole area” +5:14 zser rc://*/ta/man/translate/figs-explicit εἰς τὴν πόλιν καὶ εἰς τοὺς ἀγρούς 1 Here, the **city** is most likely Gerasa, since Jesus got out of the boat near this town (see [5:1](../05/01.md)). If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “in the town of Gerasa and in the countryside around it” +5:14 hlen rc://*/ta/man/translate/writing-pronouns ἐξῆλθον 1 The pronoun **they** refers to the people who were living **in the city and in the countryside**. If this is not clear for your readers, you could refer to these people more directly. Alternate translation: “the people who lived in those places went out” +5:14 y60p rc://*/ta/man/translate/figs-go ἐξῆλθον 1 In a context such as this, your language might say “came” instead of **went**. Alternate translation: “they came out” +5:15 g25a rc://*/ta/man/translate/translate-tense ἔρχονται & θεωροῦσιν 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “they came … saw” +5:15 yghh rc://*/ta/man/translate/figs-go ἔρχονται 1 In a context such as this, your language might say “go” instead of **come**. Alternate translation: “they go” +5:15 g5j1 rc://*/ta/man/translate/figs-explicit τὸν δαιμονιζόμενον 1 Here Mark is referring to the man who had been **demon-possessed** until Jesus forced the demons out. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “the one who used to be demon-possessed” +5:15 jkqa rc://*/ta/man/translate/figs-activepassive τὸν δαιμονιζόμενον 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “the one whom the demons possessed” +5:15 vvsf rc://*/ta/man/translate/figs-activepassive ἱματισμένον καὶ σωφρονοῦντα 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “wearing clothes and having a sound mind” +5:15 fb4b rc://*/ta/man/translate/figs-idiom σωφρονοῦντα 1 Here, the phrase **being sound-minded** means that the man was acting rationally and thinking like a normal person. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “thinking sanely” or “acting rationally” +5:15 dg5o rc://*/ta/man/translate/figs-idiom τὸν ἐσχηκότα τὸν λεγεῶνα 1 Here Mark means that the man had been possessed or controlled by **the legion**. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “the one that had been possessed by the legion” or “the one whom the legion had possessed” +5:15 qih4 rc://*/ta/man/translate/translate-unknown τὸν λεγεῶνα 1 See how you translated the word **legion** in [Mark 5:9](../05/09.md). Here, however, the word is a not a name, so use the appropriate form to refer to a large number of demons. Alternate translation: “the army” or “the battalion” or “the brigade” +5:15 ntu4 rc://*/ta/man/translate/figs-explicit ἐφοβήθησαν 1 The implication is that **they were afraid** of what else such a powerful person as Jesus might do. If it would be helpful to your readers, you could make that idea more explicit. Alternate translation: “they were afraid of what else Jesus might do, since they recognized what great power he had” +5:16 yy4b rc://*/ta/man/translate/figs-explicit οἱ ἰδόντες 1 Here Mark implies that these people saw what happened to the man and the pigs. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “those who had seen what had happened” +5:16 is0r rc://*/ta/man/translate/figs-explicit τῷ δαιμονιζομένῳ 1 Here Mark is referring to the man who had been **demon-possessed** until Jesus forced the demons out. If it would be helpful in your language, you could make that idea more explicit. See how you expressed the similar phrase in [5:15](../05/15.md). Alternate translation: “to the one who used to be demon-possessed” +5:16 nivb rc://*/ta/man/translate/figs-activepassive τῷ δαιμονιζομένῳ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “to the one whom the demons possessed” +5:17 hhqm rc://*/ta/man/translate/figs-quotations αὐτὸν ἀπελθεῖν ἀπὸ τῶν ὁρίων αὐτῶν 1 It may be more natural in your language to have a direct quotation here. Alternate translation: “him, ‘Please depart from our region’” +5:18 z69m rc://*/ta/man/translate/figs-explicit ὁ δαιμονισθεὶς 1 Here Mark is referring to the man who had been **demon-possessed** until Jesus forced the demons out. If it would be helpful in your language, you could make that idea more explicit. See how you expressed the similar phrase in [5:15](../05/15.md). Alternate translation: “the one who used to be demon-possessed” +5:18 ayyh rc://*/ta/man/translate/figs-activepassive ὁ δαιμονισθεὶς 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “the one whom the demons had possessed” +5:18 pup5 rc://*/ta/man/translate/figs-quotations αὐτὸν & ἵνα μετ’ αὐτοῦ ᾖ 1 If it would be more natural in your language, you could express this as a direct quotation. Alternate translation: “him, ‘Please let me me be with you!’” +5:18 gbni rc://*/ta/man/translate/figs-idiom μετ’ αὐτοῦ ᾖ 1 Here Mark means that the man wanted to go wherever Jesus went, listen to what he said, and spend much time with him as a disciple. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “he might go with him” or “he might follow him” +5:19 m8oq rc://*/ta/man/translate/grammar-connect-words-phrases καὶ 1 Here, the word **And** introduces what Jesus said in contrast to what the man wanted him to say. If it would be helpful in your language, you could use a word or phrase that introduces this kind of contrast. Alternate translation: “But” +5:19 wssd rc://*/ta/man/translate/translate-tense λέγει 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “he said” +5:19 p7iq rc://*/ta/man/translate/figs-explicit τοὺς σούς 1 Here, the phrase translated **your {people}** could refer to: (1) the man’s family, relatives, and friends. Alternate translation: “the people you know” (2) just the man’s family. Alternate translation: “your family” +5:19 dxnp rc://*/ta/man/translate/figs-parallelism ὅσα ὁ Κύριός σοι πεποίηκεν, καὶ ἠλέησέν σε 1 The phrases **has done for you** and **had mercy on you** mean similar things. Jesus is using the two phrases together for emphasis. If it would be helpful to your readers, you could connect the phrases with a word other than **and** in order to show that the second phrase is repeating the first one, not saying something additional. Alternatively, you could combine the two phrases. Alternate translation: “as much as the Lord has done for you; yes, as much as he has had mercy on you” or “as much as the Lord has mercifully done for you” +5:19 h82t rc://*/ta/man/translate/figs-explicit ὁ Κύριός & πεποίηκεν 1 Here, the phrase **the Lord** could refer to: (1) God. Alternate translation: “God, the Lord, has done” (2) Jesus. Alternate translation: “I, the Lord, have done” +5:19 e4y6 rc://*/ta/man/translate/figs-abstractnouns ἠλέησέν σε 1 If your language does not use an abstract noun for the idea of **mercy**, you could express the same idea in another way. Alternate translation: “been merciful to you” +5:20 g8ed rc://*/ta/man/translate/translate-names τῇ Δεκαπόλει 1 The word **Decapolis** is a name for a region to the southeast of Galilee. The name means “the Ten Towns.” +5:20 y8vn rc://*/ta/man/translate/figs-nominaladj πάντες 1 Mark is using the adjective **all** as a noun to mean all the people who heard what the man proclaimed. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “all the people who listened to him” +5:21 lbcd rc://*/ta/man/translate/writing-newevent καὶ διαπεράσαντος τοῦ Ἰησοῦ ἐν τῷ πλοίῳ πάλιν εἰς τὸ πέραν, συνήχθη ὄχλος πολὺς ἐπ’ αὐτόν, καὶ ἦν παρὰ τὴν θάλασσαν 1 This verse introduces the next major event in the story. If it would be helpful in your language, you could use a form that introduces a new event. Alternate translation: “At that time, Jesus crossed over again to the other side in the boat. When he arrived, a great crowd was gathered around him, and he was beside the sea.” +5:21 pf3x rc://*/ta/man/translate/figs-explicit διαπεράσαντος τοῦ Ἰησοῦ 1 Here Mark implies that the disciples were traveling with Jesus. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “Jesus, along with his disciples, having crossed over” +5:21 wzus rc://*/ta/man/translate/figs-explicit εἰς τὸ πέραν 1 Here Mark implies that Jesus crossed over **to the other side** of the Sea of Galilee. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “to the other side of the lake” or “to the opposite side of the Sea of Galilee” +5:21 mtol rc://*/ta/man/translate/figs-activepassive συνήχθη 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “gathered” or “came together” +5:22 ilnk rc://*/ta/man/translate/figs-exclamations ἰδοὺ 1 Here, the word **behold** draws the attention of the audience and asks them to listen carefully. If it would be helpful in your language, you could express **behold** with a word or phrase that asks the audience to listen, or you could draw the audience’s attention in another way. Alternate translation: “picture this” or “suddenly” +5:22 s3xe rc://*/ta/man/translate/writing-participants ἔρχεται εἷς τῶν ἀρχισυναγώγων ὀνόματι Ἰάειρος 1 Here Mark introduces the synagogue ruler as a new character in the story. Use a natural form in your language for introducing a new character. Alternate translation: “a man comes. He was one of the synagogue rulers, Jairus by name” 5:22 v1dm rc://*/ta/man/translate/translate-names Ἰάειρος 1 The word **Jairus** is the name of a man. -5:22 u1rx rc://*/ta/man/translate/figs-go ἔρχεται 1 Your language may say “goes” or “went” rather than “comes” or “came” in contexts such as this. Use whichever is more natural. Alternate translation: “went” -5:23 jd27 rc://*/ta/man/translate/figs-idiom ἐπιθῇς τὰς χεῖρας 1 The expression **lay our hands** often refers to a prophet or teacher placing his hand or hands on someone and imparting either healing or a blessing. In this case, Jarius is asking Jesus to heal his daughter. If it would be helpful in your language, you could use an equivalent idiom or use plain language. Alternate translation: “you might heal her” or “you might lay your hands on her to heal her” -5:23 kzz8 rc://*/ta/man/translate/figs-activepassive ἵνα σωθῇ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “in order that you might heal her” -5:25 e2cz rc://*/ta/man/translate/writing-participants καὶ γυνὴ οὖσα 1 This phrase introduces the woman as a new character in the story. Consider how new people are introduced into a story in your language and use that here. -5:25 h58w rc://*/ta/man/translate/figs-euphemism ἐν ῥύσει αἵματος δώδεκα ἔτη 1 The woman did not have an open wound. Rather, her monthly flow of blood would not stop. Your language may have a polite way to refer to this condition. -5:27 z2hg rc://*/ta/man/translate/figs-explicit τὰ περὶ τοῦ Ἰησοῦ 1 She had heard reports about how Jesus healed people. If it would be helpful in your language, you could say that explicitly. Alternate translation: “that Jesus had healed people” -5:28 alc9 rc://*/ta/man/translate/grammar-connect-logic-result ἔλεγεν γὰρ 1 This verse tells the reader that the woman had determined to **touch his clothes** in her mind before she actually touched Jesus’ cloak. Think of a way in your language which makes it apparent that this is the reason why she touches Jesus’ cloak. -5:28 wge2 rc://*/ta/man/translate/figs-activepassive σωθήσομαι 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. -5:29 c1vz rc://*/ta/man/translate/figs-activepassive ἴαται ἀπὸ τῆς μάστιγος 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “the sickness had left her” or “she was no longer sick” -5:30 ma2b rc://*/ta/man/translate/figs-explicit τὴν ἐξ αὐτοῦ δύναμιν ἐξελθοῦσαν 1 When the woman touched Jesus, Jesus felt **his power** healing her. Jesus himself did not lose any of his power to heal people when he healed her. If it would be helpful in your language, you could say that explicitly. Alternate translation: “power from his body had healed someone” -5:33 r3a0 rc://*/ta/man/translate/figs-doublet ἡ δὲ γυνὴ, φοβηθεῖσα καὶ τρέμουσα 1 Both the words **afraid** and **trembling** are similar words which are used to show that the woman was very fearful. If your language does not use repetition in this way, you can combine these two words into one expression. Alternate translation: “The woman was very afraid” -5:33 b6kz rc://*/ta/man/translate/figs-ellipsis εἶπεν αὐτῷ πᾶσαν τὴν ἀλήθειαν 1 The phrase **the whole truth** refers to how she had touched him and became well. If it would be helpful in your language, you could supply these words from the context. Alternate translation: “told him the whole truth about how she had touched him” -5:34 gbk8 rc://*/ta/man/translate/translate-kinship θυγάτηρ 1 Jesus used the term **Daughter** to refer to the woman as a believer. She was not actually his daughter. Make sure this is clear to your readers. -5:35 t2wd rc://*/ta/man/translate/figs-rquestion τί ἔτι σκύλλεις τὸν διδάσκαλον? 1 The rhetorical question **Why trouble the teacher any longer** is a statement used to express that they should not bother Jesus anymore. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “It is useless to bother the teacher any longer!” or “There is no need to bother the teacher any longer!” -5:35 vqt0 rc://*/ta/man/translate/figs-infostructure ἡ θυγάτηρ σου ἀπέθανεν; τί ἔτι σκύλλεις τὸν διδάσκαλον? 1 The statement **Your daughter died** explains why he asks the question here. If it would be more natural in your language, you could reverse the order of these phrases. Alternate translation: “Why trouble the teacher any longer? For your daughter died” -5:39 a3ih rc://*/ta/man/translate/figs-rquestion τί θορυβεῖσθε καὶ κλαίετε? 1 Jesus asked this question to help them see their lack of faith. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “This is not a time to be upset and crying!” -5:39 dzrk rc://*/ta/man/translate/figs-ellipsis τὸ παιδίον οὐκ ἀπέθανεν, ἀλλὰ καθεύδει 1 The words **The child** are assumed in the second phrase. If it would be helpful in your language, you could supply these words from the context. Alternate translation: “The child is not dead, but the child is sleeping” -5:39 g83c rc://*/ta/man/translate/figs-explicit τὸ παιδίον οὐκ ἀπέθανεν, ἀλλὰ καθεύδει 1 Jesus is using **is sleeping** to indicate that the death of child is only temporary. That is, although the child had died, Jesus intends to make her alive again. If it would be helpful in your language, you could state this plainly. Alternate translation: “The child will not remain dead, but she has died for a short time” -5:41 hx3c rc://*/ta/man/translate/translate-transliterate ταλιθὰ, κοῦμ! 1 This is an Aramaic phrase which Jesus spoke to the little girl in her language. In your translation, you can spell it the way it sounds in your language and then explain its meaning. -5:42 pt5t rc://*/ta/man/translate/translate-numbers ἦν & ἐτῶν δώδεκα 1 Alternate translation: “she was twelve years old” -5:42 m49c rc://*/ta/man/translate/figs-explicit καὶ εὐθὺς ἀνέστη τὸ κοράσιον καὶ περιεπάτει, ἦν γὰρ ἐτῶν δώδεκα 1 Mark includes the information about her age to help his readers understand how **the little girl** immediately **rose up** and began **walking**. She was able to get up and walk because she was old enough to do so. If it would be helpful in your language, you could indicate that explicitly. It may be helpful to make this a separate sentence. Alternate translation: “And immediately the little girl rose up and was walking. She was able to do this because she was 12 years old” -5:43 n29k rc://*/ta/man/translate/figs-quotations καὶ εἶπεν δοθῆναι αὐτῇ φαγεῖν 1 If it would be helpful in your language, you could state this as a direct quote. Alternate translation: “and he said, ‘Something should be given to her to eat’” -6:intro kl7n 0 # Mark 6 General Notes\n\n## Special Concepts in this Chapter\n\n### “Anointed with oil”\n\nIn the ancient Near East, people would try to heal sick people by putting olive oil on them.\n\n## Important Figures of Speech in this Chapter\n\n### The historic present\n\nTo call attention to a development in the story, Mark uses the present tense in past narration. In this chapter, the historic present occurs in verses 1, 7, 30, 31, 37, 38, 45, 48, 49 and 55. If it would not be natural to do that in your language, you could use the past tense in your translation. (See: [[rc://*/ta/man/translate/figs-pastforfuture]]) -6:1 mi7z rc://*/ta/man/translate/writing-newevent καὶ ἐξῆλθεν ἐκεῖθεν, καὶ ἔρχεται εἰς τὴν πατρίδα αὐτοῦ, καὶ ἀκολουθοῦσιν αὐτῷ οἱ μαθηταὶ αὐτοῦ 1 # Connecting Statement:\n\nThis verse introduces a new event that happened some time after the events the story has just related. The story does not say how long after those events this new event occurred. Use the natural form in your language for introducing a new event. Alternate translation: “After a time, Jesus and those who followed him left there and returned to where he grew up” -6:1 lpci rc://*/ta/man/translate/figs-go ἐξῆλθεν ἐκεῖθεν, καὶ ἔρχεται εἰς 1 Your language may say “came” rather than **went** or “went” rather than **comes** in contexts such as this. Use whichever is more natural. Alternate translation: “he came out from there and went to” -6:2 y4xj rc://*/ta/man/translate/figs-activepassive τίς ἡ σοφία ἡ δοθεῖσα τούτῳ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “what is this wisdom that God gave to him” -6:3 s3wl rc://*/ta/man/translate/figs-rquestion οὐχ οὗτός ἐστιν ὁ τέκτων, ὁ υἱὸς τῆς Μαρίας, καὶ ἀδελφὸς Ἰακώβου, καὶ Ἰωσῆτος, καὶ Ἰούδα, καὶ Σίμωνος? καὶ οὐκ εἰσὶν αἱ ἀδελφαὶ αὐτοῦ ὧδε πρὸς ἡμᾶς? 1 Those who were in the synagogue with Jesus are asking all of these questions to emphasize that they know who Jesus is. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. -6:3 tlub rc://*/ta/man/translate/translate-names Ἰακώβου & Ἰωσῆτος & Ἰούδα & Σίμωνος 1 These are the names of men. -6:3 d2g7 rc://*/ta/man/translate/figs-synecdoche ἐν αὐτῷ 1 The people in the synagogue were not **being caused to stumble** by who Jesus was. They were **caused to stumble** by what he was teaching them. If it would be helpful in your language, you could use an equivalent expression from your culture or use plain language. Alternate translation: “by what he said to them” -6:4 l436 rc://*/ta/man/translate/figs-doublenegatives οὐκ ἔστιν προφήτης ἄτιμος 1 If it would be helpful in your language, you could use a positive expression to translate this double negative that consists of the negative particle **not** and the negative preposition **without**. Alternate translation: “A prophet is always honored” -6:4 b42w rc://*/ta/man/translate/grammar-connect-exceptions οὐκ ἔστιν προφήτης ἄτιμος, εἰ μὴ 1 If, in your language, it would appear that Jesus was making a statement here and then contradicting it, you could reword this to avoid using an exception clause. Alternate translation: “The only place that a prophet is not honored is” or “A prophet is honored everywhere except” -6:4 y2oa rc://*/ta/man/translate/figs-parallelism ἐν τῇ πατρίδι αὐτοῦ, καὶ ἐν τοῖς συγγενεῦσιν αὐτοῦ, καὶ ἐν τῇ οἰκίᾳ αὐτοῦ 1 These three phrases mean basically the same thing. The second and third emphasize the meaning of the first by repeating the same idea with different words. In this case, the second and third phrases are more precise, smaller groups of people. If the repetition might confuse your readers, you could connect the phrases with a word other than **and** in order to show that the second phrase is repeating the first one, not saying something additional. Alternate translation: “among the people with whom he grew up” -6:4 mutm τοῖς συγγενεῦσιν 1 Here, **relatives** refers to people who are related to Jesus, but are not his siblings, mother, or father. If it would be helpful in your language, you could use a natural way in your language to express this. -6:4 mgbp rc://*/ta/man/translate/figs-metonymy ἐν τῇ οἰκίᾳ αὐτοῦ 1 Jesus uses the phrase **in his own house** to refer to his closest relatives, like his father, mother, or siblings. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “among his closest family members” or “by his father, mother, and siblings” +5:22 ser7 rc://*/ta/man/translate/translate-tense ἔρχεται & πίπτει 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “came … he fell” +5:22 u1rx rc://*/ta/man/translate/figs-go ἔρχεται 1 In a context such as this, your language might say “goes” instead of **comes**. Alternate translation: “goes” +5:22 ueds rc://*/ta/man/translate/translate-symaction πίπτει πρὸς τοὺς πόδας αὐτοῦ 1 In Jesus’ culture, falling at someone’s feet was a position used to show respect and reverence. If it would be helpful in your language, you could use a comparable expression for a physical position used to show respect or worship, or you could explain what this action means. Alternate translation: “he throws himself on the ground” or “he falls at his feet to show respect” +5:23 xeuz rc://*/ta/man/translate/translate-tense παρακαλεῖ 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “he begged” +5:23 oku2 rc://*/ta/man/translate/figs-quotations λέγων 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “and he said” +5:23 x9qg rc://*/ta/man/translate/figs-euphemism ἐσχάτως ἔχει 1 Jairus is uses the phrase **has {her} last** to indicate that his daughter is about to die. This is a polite way of referring to something unpleasant. If it would be helpful in your language, use a different polite way of referring to this, or you could state the meaning plainly. Alternate translation: “is on her deathbed” or “will soon breath her last” or “will die soon” +5:23 jd27 rc://*/ta/man/translate/grammar-connect-logic-result ἵνα ἐλθὼν, ἐπιθῇς τὰς χεῖρας αὐτῇ 1 Here, the phrase **so that** introduces what Jairus wants Jesus to do in response to what Jairus has told him about his daughter. If it would be helpful in your language, you could use a different word or phrase that introduce a desired response to a situation. Alternate translation: “so I ask that you, coming, lay your hands on her” or “and so, coming, I wish that you will lay your hands on her” +5:23 budr rc://*/ta/man/translate/figs-go ἐλθὼν 1 In a context such as this, your language might say “going” instead of **coming**. Alternate translation: “going” +5:23 kzz8 rc://*/ta/man/translate/figs-activepassive σωθῇ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who would do the action, it is clear from the context that it would be Jesus. Alternate translation: “you might heal her” +5:24 ptj7 rc://*/ta/man/translate/figs-explicit ἀπῆλθεν 1 Here Mark implies that the disciples were traveling with Jesus. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “he, along with his disciples, went away” +5:25 e2cz rc://*/ta/man/translate/writing-participants γυνὴ οὖσα ἐν ῥύσει αἵματος δώδεκα ἔτη 1 Here Mark introduces this **woman** as a new character in the story. Use a natural form in your language for introducing a new character. Alternate translation: “there was a woman there. She had been with a flow of blood for 12 years” +5:25 h58w rc://*/ta/man/translate/figs-euphemism οὖσα ἐν ῥύσει αἵματος 1 Mark uses the phrase **a flow of blood** to refer discreetly to her condition or illness. She was probably experiencing menstrual bleeding at many times, even when it was not the normal time for that. If your language has a polite way of referring to this condition, you could use that expression here, or you could state the meaning plainly. Alternate translation: “suffering from abnormal menstruation” or “suffering from frequent menstrual bleeding” +5:26 mn67 rc://*/ta/man/translate/writing-background καὶ πολλὰ παθοῦσα ὑπὸ πολλῶν ἰατρῶν 1 Here Mark provides background information that will help readers understand what happens next. This background information continues in the first part of [5:27](../05/27.md). Use a natural form in your language for introducing background information. Alternate translation: “and in the past having suffered much from many physicians” +5:26 dus5 rc://*/ta/man/translate/figs-explicit πολλὰ παθοῦσα ὑπὸ πολλῶν ἰατρῶν 1 Here Mark could mean that the woman: (1) **suffered** from the treatments that the **physicians** used. Alternate translation: “having suffered much from the physicians’ treatments” or “being made to suffer by many physicians” (2) suffering while being treated by the **physicians**. Alternate translation: “having suffered much as physicians tried to treat her” +5:26 ogxd rc://*/ta/man/translate/figs-explicit δαπανήσασα τὰ παρ’ ἑαυτῆς πάντα 1 Here Mark implies that she **spent everything {that was} from herself** to pay the **physicians** to treat her. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “having spent everything that was from herself to pay for her treatments” +5:26 k9yj rc://*/ta/man/translate/figs-idiom τὰ παρ’ ἑαυτῆς πάντα 1 Here, the phrase **everything {that was} from herself** refers to all the money and belongings that the woman had. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “everything that she had” or “all her money and possessions” +5:26 ewnx rc://*/ta/man/translate/figs-idiom εἰς τὸ χεῖρον ἐλθοῦσα 1 Here, the phrase **having come to the worse** means that the woman’s situation was getting **worse**. In other words, she was becoming more sick. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “getting worse” or “worsening” +5:27-28 lhrl rc://*/ta/man/translate/translate-versebridge ἀκούσασα τὰ περὶ τοῦ Ἰησοῦ, ἐλθοῦσα ἐν τῷ ὄχλῳ ὄπισθεν, ἥψατο τοῦ ἱματίου αὐτοῦ & ἔλεγεν γὰρ, ὅτι ἐὰν ἅψωμαι κἂν τῶν ἱματίων αὐτοῦ, σωθήσομαι 1 If it would be helpful to your readers, you could combine [5:27](../05/27.md) and [5:28](../05/28.md) into a verse bridge, as the UST does, in order to include what the woman is thinking before she acts based on what she is thinking. Alternate translation: “heard the things about Jesus. She was saying, ‘If I touch just his clothes, I will be saved.’ So, having come up behind him in the crowd, she touched his cloak.” +5:27 z2hg rc://*/ta/man/translate/figs-explicit τὰ περὶ τοῦ Ἰησοῦ 1 Here Mark implies that the woman heard **the things** that Jesus had done to heal people. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “that Jesus had healed people” +5:27 qitt rc://*/ta/man/translate/figs-go ἐλθοῦσα 1 In a context such as this, your language might say “gone” instead of **come**. Alternate translation: “having gone up” +5:27 lfzg rc://*/ta/man/translate/figs-extrainfo ἥψατο τοῦ ἱματίου αὐτοῦ 1 Here Mark does not explain why she touched the edge of his cloak. Since Mark does explain it in the next verse, you should not explain its meaning here. +5:28 alc9 rc://*/ta/man/translate/grammar-connect-logic-result γὰρ 1 Here, the word **For** introduces a reason why the woman touched Jesus’ clothes. If it would be helpful in your language, you could use a word or phrase that introduces a reason for an action, or you could leave **For** untranslated. Alternate translation: “Here is why she did that:” or “She did that because” +5:28 ru14 rc://*/ta/man/translate/figs-quotations ἔλεγεν & ὅτι ἐὰν ἅψωμαι κἂν τῶν ἱματίων αὐτοῦ, σωθήσομαι 1 It may be more natural in your language to have an indirect quotation here. Alternate translation: “she was saying that if she could touch just his clothes, she would be saved” +5:28 ob1p rc://*/ta/man/translate/figs-explicit ἔλεγεν 1 Here Mark implies that the woman was **saying** these things to herself or that she was thinking these things. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “she was saying to herself” or “she was thinking” +5:28 krs2 rc://*/ta/man/translate/figs-explicit ἅψωμαι κἂν 1 Here, the word **just** indicates that the woman thinks that, to be healed, she does not need to do anything more than **touch** Jesus’ clothes. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “all I do is touch” or “I can just touch” +5:28 wge2 rc://*/ta/man/translate/figs-activepassive σωθήσομαι 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who does the action, you could indicate that is God or Jesus himself. Alternate translation: “God will save me” or “he will save me” +5:29 ku4k rc://*/ta/man/translate/figs-activepassive ἐξηράνθη 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “dried up” or “ceased” +5:29 c1vz rc://*/ta/man/translate/figs-activepassive ἴαται ἀπὸ τῆς μάστιγος 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who does the action, you could indicate that is God or Jesus himself. Alternate translation: “God had healed her from the disease” or “Jesus had healed her from the disease” +5:29 fszt rc://*/ta/man/translate/figs-abstractnouns ἀπὸ τῆς μάστιγος 1 If your language does not use an abstract noun for the idea of **affliction**, you could express the same idea in another way. Alternate translation: “from how she was afflicted” +5:30 zk5x rc://*/ta/man/translate/figs-explicit ἐπιγνοὺς ἐν ἑαυτῷ 1 Here Mark means that Jesus **realized** that power had gone out from him because of something inside him, not because he saw or felt what the woman had done. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “having sensed” or “having felt inside” +5:30 ma2b rc://*/ta/man/translate/figs-explicit τὴν ἐξ αὐτοῦ δύναμιν ἐξελθοῦσαν 1 When the woman touched Jesus, Jesus felt **the power** going out from him to heal her. However, this does not mean that Jesus no longer had that **power**. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “the power from him effecting somebody else” or “the power from him healing someone” +5:30 m1si rc://*/ta/man/translate/figs-abstractnouns τὴν ἐξ αὐτοῦ δύναμιν ἐξελθοῦσαν 1 If your language does not use an abstract noun for the idea of **power**, you could express the same idea in another way. Alternate translation: “that something powerful had happened because of him” or “that how powerful he was had accomplished something” +5:31 pgpc rc://*/ta/man/translate/figs-explicit βλέπεις τὸν ὄχλον συνθλίβοντά σε 1 By saying this, the disciples were implying that anyone could have touched Jesus. If it would be helpful to your readers, you could state that explicitly. Alternate translation: “You see the crowd pressing around you, so any one of them might have touched you” +5:31 t31q καὶ λέγεις, τίς μου ἥψατο? 1 Here, the disciples could be: (1) making a statement that quotes Jesus’ question. Alternate translation: “and you are asking, ‘Who touched me?’” (2) asking a rhetorical question that implies that Jesus’ question is unreasonable. Alternate translation: “so why do you say, ‘Who touched me?’” +5:31 qfp2 rc://*/ta/man/translate/grammar-connect-words-phrases καὶ 2 Here, the word **and** introduces what Jesus asked in contrast to the situation that he was in. If it would be helpful in your language, you could use a word or phrase that introduces this kind of contrast. Alternate translation: “but” or “yet” +5:31 cxmk rc://*/ta/man/translate/figs-quotesinquotes λέγεις, τίς μου ἥψατο 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “you ask who touched you.” +5:31 l40w rc://*/ta/man/translate/figs-irony λέγεις 1 Here the disciples repeat what Jesus said to show that they think this is an unreasonable or silly question. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “you still say” or “for some reason you say” +5:32 ts64 rc://*/ta/man/translate/grammar-connect-words-phrases καὶ 1 Here, the word **And** introduces what Jesus did in contrast to what the disciples suggested he do. If it would be helpful in your language, you could use a word or phrase that introduces this kind of contrast. Alternate translation: “But” or “Despite that,” +5:32 x9gw rc://*/ta/man/translate/writing-pronouns τοῦτο ποιήσασαν 1 The pronoun **this** refers to touching Jesus’ clothing. If this is not clear for your readers, you could refer to this action more directly. Alternate translation: “having touched his robe” or “having done the touching” +5:33 e8xt rc://*/ta/man/translate/grammar-connect-logic-result φοβηθεῖσα καὶ τρέμουσα, εἰδυῖα ὃ γέγονεν αὐτῇ, ἦλθεν 1 Here, the phrase **having known what had happened to her** gives a reason for why the woman behaved as she did. It could most specifically give the reason for why: (1) she **came** to Jesus. Alternate translation: “having become afraid and trembling, came because she knew what had happened to her” (2) she was **afraid** and **trembling**. Alternate translation: “having become afraid and trembling because she knew what had happened to her, came” +5:33 r3a0 rc://*/ta/man/translate/figs-hendiadys φοβηθεῖσα καὶ τρέμουσα 1 This phrase expresses a single idea by using two terms connected with **and**. The word **trembling** tells how the woman physically experienced being **afraid**. If it would be helpful in your language, you could express this meaning with an equivalent phrase that does not use **and**. Alternate translation: “trembling with fear” or “trembling fearfully” +5:33 uefx rc://*/ta/man/translate/figs-go ἦλθεν 1 In a context such as this, your language might say “went” instead of **came**. Alternate translation: “went” +5:33 fxxf rc://*/ta/man/translate/translate-symaction προσέπεσεν αὐτῷ 1 In the Jesus’ culture, falling down before a person was a way to honor a greater person. If it would be helpful in your language, you could refer to a similar action from your culture, or you could explain what falling down means. Alternate translation: “prostrated herself before him” or “bowed down to him in respect” +5:33 b6kz rc://*/ta/man/translate/figs-abstractnouns εἶπεν αὐτῷ πᾶσαν τὴν ἀλήθειαν 1 If your language does not use an abstract noun for the idea of **truth**, you could express the same idea in another way. Alternate translation: “truthfully told him everything” +5:33 b39m rc://*/ta/man/translate/figs-explicit πᾶσαν τὴν ἀλήθειαν 1 Here Mark implies that the woman told **the whole truth** about what she had done and what happened to her. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “the whole truth about what she had done” or “the whole truth about the events that had just occurred” +5:34 k971 rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the word **But** introduces the next thing that happened. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **But** untranslated. Alternate translation: “Then” +5:34 gbk8 rc://*/ta/man/translate/figs-metaphor θυγάτηρ 1 Here Jesus calls the woman **Daughter** to indicate that he cares for her. The word also implies that the woman was younger than Jesus. The woman was not actually Jesus’ daughter. If it would be helpful in your language, you could use a form of address that an older person would use to show that they care for a younger person. Alternate translation: “My friend” or “Dear woman” +5:34 unp0 rc://*/ta/man/translate/figs-abstractnouns ἡ πίστις σου σέσωκέν σε 1 If your language does not use an abstract noun for the idea of **faith**, you could express the same idea in another way. Alternate translation: “you believed, and that has caused you to be saved” +5:34 sbvm rc://*/ta/man/translate/figs-personification ἡ πίστις σου σέσωκέν σε 1 Jesus speaks of the woman’s **faith** as if it had actively **saved** her. He means that her faith was the necessary condition for the healing that she received from God. Alternate translation: “because of your faith, you have been saved” +5:34 lfh7 rc://*/ta/man/translate/figs-idiom ὕπαγε εἰς εἰρήνην 1 This is a way of saying goodbye and giving a blessing at the same time. Alternate translation: “May God give you peace as you go” or “As you go, do not worry anymore,” +5:34 h342 rc://*/ta/man/translate/figs-abstractnouns εἰς εἰρήνην 1 If your language does not use an abstract noun for the idea of **peace**, you could express the same idea in another way. Alternate translation: “peacefully” +5:34 d8uz rc://*/ta/man/translate/figs-activepassive ἴσθι ὑγιὴς ἀπὸ τῆς μάστιγός σου 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “no longer have your affliction” or “be healthy, without your affliction” +5:34 sgvs rc://*/ta/man/translate/figs-abstractnouns ἀπὸ τῆς μάστιγός σου 1 If your language does not use an abstract noun for the idea of **affliction**, you could express the same idea in another way. Alternate translation: “from how you were afflicted” +5:35 n9nm rc://*/ta/man/translate/figs-explicit ἔτι αὐτοῦ λαλοῦντος 1 Here Mark implies that Jesus was **still** saying what Mark recorded in the previous verse. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “He still saying those things” or “He still speaking to the woman” +5:35 gyx6 rc://*/ta/man/translate/figs-go ἔρχονται 1 In a context such as this, your language might say “go” instead of **come**. Alternate translation: “they go” +5:35 ahf8 rc://*/ta/man/translate/translate-tense ἔρχονται 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “they came” +5:35 cxr4 rc://*/ta/man/translate/writing-pronouns ἔρχονται 1 The pronoun **they** refers to people who were at Jairus’ house. If this is not clear for your readers, you could refer to them more directly. Alternate translation: “people come” +5:35 sau6 rc://*/ta/man/translate/figs-metonymy ἀπὸ τοῦ ἀρχισυναγώγου 1 Here, **the synagogue ruler** represents the house of the synagogue ruler. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “from the synagogue ruler’s home” +5:35 iftj rc://*/ta/man/translate/writing-quotations λέγοντες 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “and they said” +5:35 t2wd rc://*/ta/man/translate/figs-rquestion τί ἔτι σκύλλεις τὸν διδάσκαλον? 1 The people from Jairus’ house are using the question form to suggest how Jairus should behave. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “There is no need to bother the teacher further.” or “It is useless to bother the teacher further!” +5:35 vqt0 rc://*/ta/man/translate/figs-explicit τί ἔτι σκύλλεις τὸν διδάσκαλον? 1 This question implies that Jesus will not be able to do anything to help, since the girl is dead. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “Since there is nothing more that Jesus can do for you, why make him come to your house” +5:36 r1jw παρακούσας 1 Here, the word translated **having overheard** could mean that Jesus: (1) listened in on the conversation between the messengers and Jairus. Alternate translation: “having listened in on” (2) ignored what the messengers told Jairus. Alternate translation: “having ignored” or “having disregarded” +5:36 edb0 rc://*/ta/man/translate/figs-metonymy τὸν λόγον λαλούμενον 1 Here, **word** represents what the messengers said using words. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “what they spoke” or “the news they brought” +5:36 wuej rc://*/ta/man/translate/figs-activepassive λαλούμενον 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was the people who came from Jairus’ house. Alternate translation: “that those people spoke” +5:36 p60b rc://*/ta/man/translate/translate-tense λέγει 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “said” +5:36 q8at rc://*/ta/man/translate/figs-explicit πίστευε 1 Here Jesus implies that Jairus, the **synagogue ruler**, should **believe** in Jesus, specifically that Jesus can help his daughter. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “believe in me” or “believe that I can save your daughter” +5:37 g616 rc://*/ta/man/translate/grammar-connect-exceptions οὐκ ἀφῆκεν οὐδένα μετ’ αὐτοῦ συνακολουθῆσαι, εἰ μὴ τὸν Πέτρον, καὶ Ἰάκωβον, καὶ Ἰωάννην τὸν ἀδελφὸν Ἰακώβου 1 If, in your language, it would appear that Mark was making a statement here and then contradicting it, you could reword this to avoid using an exception clause. Alternate translation: “he allowed only Peter and James and John the brother of James to accompany him” +5:37 kk98 rc://*/ta/man/translate/figs-explicit αὐτοῦ 1 Here Mark implies that Jairus, the synagogue ruler, went with Jesus as well. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “him and the synagogue ruler” or “him and Jairus” +5:37 pshl rc://*/ta/man/translate/translate-kinship τὸν ἀδελφὸν Ἰακώβου 1 Mark never says whether **James** or **John** was older, but he mentions **James** first, which could imply that he was the older brother. If you have to use a form that refers to an older or younger brother, you could state that **John** was younger. See how you expressed the idea in [1:19](../01/19.md). Alternate translation: “the younger brother of James” +5:38 nyix rc://*/ta/man/translate/translate-tense ἔρχονται & θεωρεῖ 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “he came … he saw” +5:38 nb2w rc://*/ta/man/translate/figs-explicit ἔρχονται 1 Here Mark implies that Peter, James, John, and Jairus were traveling with Jesus. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “they come” or “Jesus, Jairus, and the three disciples come” +5:38 pcgi rc://*/ta/man/translate/figs-go ἔρχονται 1 In a context such as this, your language might say “goes” instead of **comes**. Alternate translation: “he goes” +5:38 flu7 rc://*/ta/man/translate/figs-hendiadys θόρυβον, καὶ κλαίοντας καὶ ἀλαλάζοντας πολλά 1 This phrase expresses a single idea by using two terms connected with **and**. The phrase **weeping and much wailing** explains what actions created the **commotion**. If it would be helpful in your language, you could express this meaning with an equivalent phrase that does not use **and**. Alternate translation: “a commotion, including weeping and much wailing” or “a commotion caused by weeping and much wailing” +5:38 u8ze rc://*/ta/man/translate/figs-doublet κλαίοντας καὶ ἀλαλάζοντας πολλά 1 The terms **weeping** and **much wailing** mean similar things. Mark is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “very much mourning” or “a great deal of weeping” +5:39 y5kg rc://*/ta/man/translate/translate-tense λέγει 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “said” +5:39 atr1 rc://*/ta/man/translate/grammar-connect-logic-result τί θορυβεῖσθε καὶ κλαίετε? τὸ παιδίον οὐκ ἀπέθανεν, ἀλλὰ καθεύδει 1 If it would be more natural in your language, you could reverse the order of these sentences, since the second sentence gives the reason for the result that the first sentence describes. Alternate translation: “The child did not die but is sleeping. So, why are you being disturbed and weeping?” +5:39 a3ih rc://*/ta/man/translate/figs-rquestion τί θορυβεῖσθε καὶ κλαίετε? 1 Jesus is using the question form to rebuke the people who were at the house. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “Stop being disturbed and weeping.” or “This is not a time to be disturbed and weeping!” +5:39 p5ah rc://*/ta/man/translate/figs-activepassive θορυβεῖσθε 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “are you making a commotion” or “are you being noisy” +5:39 t35h rc://*/ta/man/translate/figs-yousingular θορυβεῖσθε 1 Because Jesus is speaking to many people in the house, the word **you** is plural. +5:39 dzrk rc://*/ta/man/translate/figs-explicit τὸ παιδίον 1 Here, the word **child** refers to a very young woman. Mark clarifies in [5:42](../05/42.md) that she was about 12 years old. Use a word or phrase in your language that refers to a girl who is about this age. Alternate translation: “The young girl”\n +5:40 w0f0 rc://*/ta/man/translate/translate-tense παραλαμβάνει & εἰσπορεύεται 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “took along … he entered” +5:40 g8k1 rc://*/ta/man/translate/figs-explicit τοὺς μετ’ αὐτοῦ 1 Here Mark is referring to the three disciples (Peter, James, and John) whom Jesus took with him (see [5:37](../05/37.md)). If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “the three disciples” +5:41 kkqw rc://*/ta/man/translate/translate-tense λέγει 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “he said” +5:41 hx3c rc://*/ta/man/translate/translate-transliterate ταλιθὰ, κοῦμ! ὅ ἐστιν μεθερμηνευόμενον τὸ κοράσιον, σοὶ λέγω ἔγειρε! 1 The phrase **Talitha, koum** is an Aramaic phrase. Mark spelled it out using Greek letters so his readers would know how it sounded, and then he explained what it meant: **Little girl, I say to you, arise**. In your translation you can spell it the way it sounds in your language and then explain its meaning. Alternate translation: “‘Talitha, koum!’ which is Aramaic for, ‘Little girl, I say to you, arise.’” +5:41 igcw rc://*/ta/man/translate/figs-activepassive ὅ ἐστιν μεθερμηνευόμενον 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “which we translate as,” +5:41 p3rp σοὶ λέγω 1 Jesus says this to emphasize what he is about to tell the **child**. Use a natural form in your language for emphasizing the importance of a statement. Alternate translation: “listen to this:” +5:42 lfi6 rc://*/ta/man/translate/figs-infostructure καὶ εὐθὺς ἀνέστη τὸ κοράσιον καὶ περιεπάτει, ἦν γὰρ ἐτῶν δώδεκα & καὶ ἐξέστησαν εὐθὺς ἐκστάσει μεγάλῃ 1 In this verse, Mark introduces some extra information about the **little girl**: **she was 12 years** old. Consider where you might include this information and how you might introduce it. Alternate translation: “And immediately the little girl, who was 12 years, rose up and was walking, and they were immediately astonished with great amazement” or “And immediately the little girl rose up and was walking, and they were immediately astonished with great amazement. Now the little girl was 12 years.” +5:42 edfv rc://*/ta/man/translate/figs-explicit ἀνέστη 1 Here, the phrase **rose up** indicates both that the girl came back to life and that she stood up. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “came back to life and got up” +5:42 j8lq rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 Here, the word **for** introduces an explanation that indicates that the **little girl** was old enough to walk. If it would be helpful in your language, you could use a word or phrase that introduces an explanation, or you could leave **for** untranslated. Alternate translation: “she was able to walk because” or “as a matter of act,” +5:42 pt5t rc://*/ta/man/translate/figs-idiom ἦν & ἐτῶν δώδεκα 1 Here Mark means that the **little girl** was **12 years** old. Use whatever form your language commonly uses to indicate how old someone is. Alternate translation: “she had lived 12 years” or “she was 12 years of age” +5:42 m49c rc://*/ta/man/translate/figs-activepassive ἐξέστησαν εὐθὺς 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “they immediately marveled” +5:42 p1dy rc://*/ta/man/translate/figs-idiom ἐξέστησαν εὐθὺς ἐκστάσει μεγάλῃ 1 Here, the phrase **astonished with great amazement** means that they were extremely astonished. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “they were immediately extremely astonished” or “they were immediately totally amazed” +5:42 atv7 rc://*/ta/man/translate/figs-abstractnouns ἐκστάσει μεγάλῃ 1 If your language does not use an abstract noun for the idea of **amazement**, you could express the same idea in another way. Alternate translation: “and greatly amazed” +5:43 po7s rc://*/ta/man/translate/figs-quotations αὐτοῖς & ἵνα μηδεὶς γνοῖ τοῦτο 1 It may be more natural in your language to have a direct quotation here. Alternate translation: “them, ‘No one must know about this’” +5:43 wcr2 μηδεὶς γνοῖ τοῦτο 1 Alternate translation: “they should let no one know about this” +5:43 n29k rc://*/ta/man/translate/figs-quotations εἶπεν δοθῆναι αὐτῇ φαγεῖν 1 It may be more natural in your language to have a direct quotation here. Alternate translation: “he said, ‘Something should be given to her to eat’” +5:43 j8ro rc://*/ta/man/translate/figs-activepassive δοθῆναι αὐτῇ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who would do the action, it is clear from the context that would be the girl’s parents. Alternate translation: “her parents should give her something” +6:intro kl7n 0 # Mark 6 General Notes\n\n## Special Concepts in this Chapter\n\n### “Anointed with oil”\n\nIn the ancient Near East, people would try to heal sick people by putting olive oil on them.\n\n## Important Figures of Speech in this Chapter\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nMany of the forms of “you” in this chapter appear when Jesus is talking to his disciples. Because of this, most forms of “you” in this chapter are plural. You should assume forms of “you” are plural unless a note specifies that the form is singular. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### The historic present\n\nTo call attention to a development in the story, Mark uses the present tense in past narration. In this chapter, the historic present occurs in verses 1, 7, 30, 31, 37, 38, 45, 48, 49 and 55. If it would not be natural to do that in your language, you could use the past tense in your translation. (See: [[rc://*/ta/man/translate/figs-pastforfuture]]) +6:1 mi7z rc://*/ta/man/translate/writing-newevent καὶ 1 Here, the word **And** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **And** untranslated. Alternate translation: “Later,” or “Then” +6:1 lpci rc://*/ta/man/translate/figs-go ἐξῆλθεν & ἔρχεται 1 In a context such as this, your language might say “came” instead of **went** or “goes” instead of **comes**. Alternate translation: “he came out … goes” +6:1 jcu8 rc://*/ta/man/translate/figs-explicit ἐκεῖθεν 1 Here, the word **there** refers to the house of Jairus, the synagogue ruler. His house was in the town of Capernaum. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “from Jairus’ house” or “from Capernaum” +6:1 vf56 rc://*/ta/man/translate/figs-explicit τὴν πατρίδα αὐτοῦ 1 Here, the phrase **his hometown** refers to the town of Nazareth, where Jesus grew up. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “his hometown, Nazareth” +6:1 t7mm rc://*/ta/man/translate/translate-tense ἀκολουθοῦσιν 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “were following” +6:2 qu8w rc://*/ta/man/translate/figs-activepassive οἱ πολλοὶ ἀκούοντες ἐξεπλήσσοντο λέγοντες 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was Jesus and what he said and did. Alternate translation: “he astonished many of the ones hearing him, who were saying” or “what he said astonished many of the ones hearing him, who were saying” +6:2 uf10 rc://*/ta/man/translate/figs-explicit οἱ πολλοὶ ἀκούοντες 1 Here, the phrase translated **the many ones hearing him** could refer to: (1) the **many** people who were **hearing him**. In this case, all of the **many** people were astonished. Alternate translation: “all the many people hearing him” (2) **many** of the people who were **hearing him**. In this case, not all of the people were astonished. Alternate translation: “many of the ones hearing him” +6:2 xeh7 rc://*/ta/man/translate/writing-quotations λέγοντες 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “and they said” +6:2 bpq5 rc://*/ta/man/translate/figs-rquestion πόθεν τούτῳ ταῦτα, καὶ τίς ἡ σοφία ἡ δοθεῖσα τούτῳ, καὶ αἱ δυνάμεις τοιαῦται διὰ τῶν χειρῶν αὐτοῦ γινόμεναι? 1 The people in Jesus’ hometown are using the question form to express their surprise that Jesus has **wisdom** and can do **miracles**. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “We are surprised to see this one doing these things, and we are surprised that this one has been given the wisdom and such miracles happening by his hands.” or “We have no idea where these things that this one does are from, and we do not know what the wisdom that has been given to this one is, and such miracles happening by his hands!” +6:2 s2jg rc://*/ta/man/translate/figs-idiom πόθεν τούτῳ ταῦτα 1 Here, the phrase **From where to this one {are} these things** asks about the source from which **this one**, Jesus, was able to do **these things**. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “What is the source of these things for this one” or “How is this one able to do these things” +6:2 cpf0 rc://*/ta/man/translate/figs-abstractnouns τίς ἡ σοφία ἡ δοθεῖσα τούτῳ, καὶ αἱ δυνάμεις τοιαῦται 1 If your language does not use an abstract noun for the idea of **wisdom**, you could express the same idea in another way. Alternate translation: “how is he as wise as he has been enabled to be, and what are these miracles” +6:2 y4xj rc://*/ta/man/translate/figs-activepassive ἡ δοθεῖσα τούτῳ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, you could use an indefinite subject. Alternate translation: “that someone has given to this one” +6:2 insz rc://*/ta/man/translate/figs-synecdoche διὰ τῶν χειρῶν αὐτοῦ 1 These people are using **hands** to represent Jesus acting powerfully. If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: “by him” or “through his actions” +6:3 s3wl rc://*/ta/man/translate/figs-rquestion οὐχ οὗτός ἐστιν ὁ τέκτων, ὁ υἱὸς τῆς Μαρίας, καὶ ἀδελφὸς Ἰακώβου, καὶ Ἰωσῆτος, καὶ Ἰούδα, καὶ Σίμωνος? καὶ οὐκ εἰσὶν αἱ ἀδελφαὶ αὐτοῦ ὧδε πρὸς ἡμᾶς? 1 The people are using the question form to show that they know Jesus and his family. They mean that Jesus is just an ordinary person. If you would not use the question form for this purpose in your language, you could translate these questions as statements or exclamations. Alternate translation: “He is only a carpenter, the son of Mary and a brother of James, Joseph, Judas, and Simon. His sisters are here with us.” or “He is only a carpenter! He is the son of Mary a brother of James and Joseph and Judas and Simon! His sisters are right here with us!” +6:3 no4r rc://*/ta/man/translate/translate-unknown ὁ τέκτων 1 The word **carpenter** refers to someone who builds things with wood. If your readers would not be familiar with this type of worker, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “the man who builds with wood” or “the construction worker” +6:3 i9qi rc://*/ta/man/translate/translate-kinship ἀδελφὸς 1 Jesus was the older **brother** of these men. They were sons of Mary and Joseph. Since the Father of Jesus was God, and their father was Joseph, Jesus was actually their half-brother. That detail is not normally translated, but if your language has a specific word for “older brother,” you could use it here. +6:3 tlub rc://*/ta/man/translate/translate-names Ἰωσῆτος & Ἰούδα & Σίμωνος 1 The words **Joses**, **Judas**, and **Simon** are the names of men. +6:3 cxgx rc://*/ta/man/translate/translate-kinship αἱ ἀδελφαὶ αὐτοῦ 1 These were Jesus' younger **sisters**. They were daughteres of Mary and Joseph. Since the Father of Jesus was God, and their father was Joseph, they were actually his half-sisters. That detail is not normally translated, but if your language has a specific word for “younger sister,” you could use it here. +6:3 d2g7 rc://*/ta/man/translate/figs-metaphor ἐσκανδαλίζοντο ἐν αὐτῷ 1 Here Mark speaks as if Jesus were a lump or rock that the people in Jesus’ hometown were stumbling on. He means that these people were offended by him and rejected him. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “they were offended by him” or “they did not listen to him” +6:3 m412 rc://*/ta/man/translate/figs-activepassive ἐσκανδαλίζοντο ἐν αὐτῷ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “they were stumbling on him” +6:4 b42w rc://*/ta/man/translate/grammar-connect-exceptions οὐκ ἔστιν προφήτης ἄτιμος, εἰ μὴ 1 If, in your language, it would appear that Jesus was making a statement here and then contradicting it, you could reword this to avoid using an exception clause. Alternate translation: “A prophet is only without honor” +6:4 l436 rc://*/ta/man/translate/figs-doublenegatives οὐκ ἔστιν & ἄτιμος 1 If it would be clearer in your language, you could use a positive expression to translate this double negative that consists of the negative particle **not** and the negative preposition **without**. Alternate translation: “has honor” or “is always honored”\n +6:4 yg9c rc://*/ta/man/translate/figs-abstractnouns ἄτιμος 1 If your language does not use an abstract noun for the idea of **honor**, you could express the same idea in another way. Alternate translation: “dishonored” or “treated dishonorably” +6:4 y2oa rc://*/ta/man/translate/figs-doublet ἐν τῇ πατρίδι αὐτοῦ, καὶ ἐν τοῖς συγγενεῦσιν αὐτοῦ, καὶ ἐν τῇ οἰκίᾳ αὐτοῦ 1 Here Jesus uses three terms that refer to people who know the **prophet** well. The list starts with the broadest category (**hometown**) and ends with the most specific category (**his house**). If you have three terms that refer to different groups of people who know a person, you could use them here. Alternatively, if it would be clearer for your readers, you could use one or two terms. Alternate translation: “except among his relatives” or “in his hometown and among his family” +6:4 mgbp rc://*/ta/man/translate/figs-metonymy ἐν τῇ οἰκίᾳ αὐτοῦ 1 Jesus uses the phrase **in his house** to refer to his closest relatives, like his father, mother, or siblings. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “among his closest family members” or “among his father, mother, or siblings” 6:7 d6sx rc://*/ta/man/translate/translate-numbers δύο δύο 1 Alternate translation: “2 by 2” or “in pairs” 6:7 ldbv rc://*/ta/man/translate/figs-nominaladj τοὺς δώδεκα 1 See how you translated the phrase **the Twelve** in [3:15](../03/15.md). 6:8 k5hl rc://*/ta/man/translate/grammar-connect-exceptions μηδὲν αἴρωσιν εἰς ὁδὸν, εἰ μὴ ῥάβδον μόνον 1 If, in your language, it would appear that Jesus was making a statement here and then contradicting it, you could reword this to avoid using an exception clause. Alternate translation: “they should only bring a staff on the road” @@ -752,16 +899,21 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 6:17 ojtd rc://*/ta/man/translate/grammar-connect-time-background γὰρ 1 Mark is providing this background information to help readers understand why Herod was saying that John rose from the dead. Use a natural way in your language for introducing background information. Alternate translation: “He was saying this because” 6:17 sf6r rc://*/ta/man/translate/translate-names τὴν γυναῖκα Φιλίππου, τοῦ ἀδελφοῦ αὐτοῦ 1 The word **Philip** is the name of a man. This is not the same Philip who was an evangelist in the book of Acts or the Philip who was one of Jesus’ twelve disciples. 6:18 e2ex rc://*/ta/man/translate/grammar-connect-logic-result ἔλεγεν γὰρ ὁ Ἰωάννης τῷ Ἡρῴδῃ, ὅτι οὐκ ἔξεστίν σοι ἔχειν τὴν γυναῖκα τοῦ ἀδελφοῦ σου 1 Herod put John into prison because he was saying **It is not lawful for you to have the wife of your brother**. Make sure this is clear in your language. Alternate translation: “Herod told his soldiers to arrest John because he was saying, ‘God’s law does not allow you to marry the wife of your brother’” +6:18 vl4j rc://*/ta/man/translate/figs-yousingular σοι & σου 1 Because John is speaking to Herod, the words **you** and **your** are singular. 6:19 x35v rc://*/ta/man/translate/figs-metonymy ἤθελεν αὐτὸν ἀποκτεῖναι 1 **Herodias** did not plan to personally kill John, but she wanted someone else to execute John for her. If it would be helpful in your language, you could state this in plain language. Alternate translation: “wanted someone to kill him” 6:20 k13z rc://*/ta/man/translate/figs-doublet εἰδὼς αὐτὸν ἄνδρα δίκαιον καὶ ἅγιον 1 The word **righteous** and the word **holy** mean basically the same thing. The repetition is used to emphasize that John was a very righteous man. If your language does not use repetition to do this, you can use one phrase and provide emphasis in another way. Alternate translation: “because he knew that he was a very righteous man” 6:21 m54q rc://*/ta/man/translate/figs-metonymy Ἡρῴδης τοῖς γενεσίοις αὐτοῦ δεῖπνον ἐποίησεν, τοῖς μεγιστᾶσιν αὐτοῦ 1 Here, the name **Herod** actually means his servants, whom Herod would have commanded to prepare the meal. If it would be helpful in your language, you could state it explicitly. Alternate translation: “Herod had his servants prepare a dinner for his officials” 6:22 a1d7 εἰσελθούσης τῆς θυγατρὸς αὐτοῦ Ἡρῳδιάδος 1 We know from verse 17 that Herod married **Herodias** after she divorced his brother. Herodias’ daughter, who danced for Herod, was Herod’s niece and step-daughter. There are a few possible reasons why Mark refers to her as **his daughter Herodias**. Mark could: (1) be referring to Herod’s daughter-in-law as if she were Herod’s daughter’s to emphasize how close they were. Alternate translation: “And his daughter by Herodias” (2) be speaking about the daughter by using the name of her better-known mother, Herodias. +6:22 jmdl rc://*/ta/man/translate/figs-yousingular αἴτησόν & θέλῃς & σοι 1 Because Herod is speaking to the girl, the command **Ask** and the word **you** throughout this verse are singular. +6:23 er6j rc://*/ta/man/translate/figs-yousingular αἰτήσῃς & σοι 1 Because Herod is speaking to the girl, the word **you** is singular throughout this verse. 6:25 caz0 εὐθὺς & μετὰ σπουδῆς & ἐξαυτῆς 1 The words **immediately**, **with haste**, and **at once** all communicate a sense of urgency. Make sure to communicate this urgency in your language. 6:25 ap2w rc://*/ta/man/translate/figs-explicit δῷς μοι 1 The implication is that the daughter of Herodias wants King Herod to have someone cut off John the Baptizer’s head and then give it to her. You can include this information if that would be helpful to your readers. Alternate translation: “you cut off John’s head and bring it to me” +6:25 h3x7 rc://*/ta/man/translate/figs-yousingular δῷς 1 Because the girl is speaking to Herod, the word **you** is singular. 6:26 c1gn rc://*/ta/man/translate/figs-explicit διὰ τοὺς ὅρκους καὶ τοὺς συνανακειμένους 1 If it would be helpful in your language, you could state clearly the content of the **oaths**, and the relationship between the **oaths** and the dinner guests. Alternate translation: “because his dinner guests had heard him make the oaths that he would give her anything she asked for” 6:34 j1td rc://*/ta/man/translate/figs-simile ἦσαν ὡς πρόβατα μὴ ἔχοντα ποιμένα 1 Jesus compares the people to **sheep**, which are confused and vulnerable when they do not have their **shepherd** to lead them. If it would be helpful in your language, you could use an equivalent expression from your culture or use plain language. Alternate translation: “they were confused when they did not have someone to lead them” 6:35 sei9 rc://*/ta/man/translate/figs-idiom ἤδη ὥρας πολλῆς γενομένης 1 This phrase means it was the day was nearly ended. If it would be helpful in your language, you could use an equivalent idiom or use plain language. Alternate translation: “near the end of the day” or “toward evening” 6:35 hz4h ἔρημός ἐστιν ὁ τόπος 1 The phrase **This place is desolate** means that there were no people or very few people in that place. See how you translated the similar phrase in [Mark 6:31](../06/31.md). +6:36 zrnd rc://*/ta/man/translate/figs-yousingular ἀπόλυσον αὐτούς 1 Because the disciples are speaking to Jesus, the command **Send them away** is singular. 6:37 cts5 rc://*/ta/man/translate/figs-rquestion ἀπελθόντες, ἀγοράσωμεν δηναρίων διακοσίων ἄρτους, καὶ δώσομεν αὐτοῖς φαγεῖν? 1 The disciples ask this question to say that there is no way they could afford to buy enough food for this crowd. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “We could not buy enough bread to feed this crowd even if we had two hundred denarii!” 6:37 wowk rc://*/ta/man/translate/figs-hypo ἀπελθόντες, ἀγοράσωμεν δηναρίων διακοσίων ἄρτους, καὶ δώσομεν αὐτοῖς φαγεῖν 1 The disciples are using a hypothetical situation to express how expensive it would be to buy enough food for all of the people. Use the natural form in your language for expressing a hypothetical situation. Alternate translation: “Suppose we had 200 denarii. Even that amount of money would not be sufficient to buy enough food from the market to feed all of these people” or “Suppose we go out to the market, how could we afford to spend 200 denarii on food to feed all of these people” 6:37 hs21 rc://*/ta/man/translate/translate-bmoney δηναρίων διακοσίων 1 The singular form of the word **denarii** is “denarius.” A denarius was a Roman silver coin worth one day’s wages for a laborer. Alternate translation: “200 days’ wages worth” From 917a27e17b5856a14e8177b4c9fee330a06e0136 Mon Sep 17 00:00:00 2001 From: Carolyn1970 Date: Fri, 18 Aug 2023 20:16:50 +0000 Subject: [PATCH 072/127] Merge Carolyn1970-tc-create-1 into master by Carolyn1970 (#3473) --- tn_MAT.tsv | 8 ++++---- 1 file changed, 4 insertions(+), 4 deletions(-) diff --git a/tn_MAT.tsv b/tn_MAT.tsv index 48dae17f85..0978289504 100644 --- a/tn_MAT.tsv +++ b/tn_MAT.tsv @@ -403,7 +403,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 4:25 j63v rc://*/ta/man/translate/figs-explicit ἠκολούθησαν αὐτῷ ὄχλοι πολλοὶ ἀπὸ τῆς Γαλιλαίας, καὶ Δεκαπόλεως, καὶ Ἱεροσολύμων, καὶ Ἰουδαίας, καὶ πέραν τοῦ Ἰορδάνου 1 Here Matthew indicates that **large crowds** traveled wherever Jesus went. The people who made up these crowds came from all the regions and towns that Matthew mentions in this verse. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “large crowds of people from Galilee and Decapolis and Jerusalem and Judea and beyond the Jordan followed him” 4:25 i9m7 rc://*/ta/man/translate/translate-names Δεκαπόλεως 1 The word **Decapolis** is a name for a region to the southeast of Galilee. The name means “the Ten Towns.” 4:25 yfgi rc://*/ta/man/translate/figs-explicit πέραν τοῦ Ἰορδάνου 1 Here, the phrase **beyond the Jordan** refers to regions to the east of the Jordan River. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “the areas on the east side of the Jordan River” -5:intro awz8 0 # Matthew 5 General Notes\n\n## Structure and Formatting\n\n2. Jesus’ Sermon on the Mount (5:1-7:28)\n * The Beatitudes (5:1–12)\n * Salt and light (5:13–16)\n * The law and righteousness (5:17–20)\n * Moses’ law and Jesus’ commands (5:21–48)\n * Murder and anger (5:21–26)\n * Adultery and divorce (5:27–32)\n * Oaths and promises (5:33–37)\n * Punishment and retaliation (5:38–42)\n * Loving everyone (5:43–48)\n\nMany people call the words in Matthew 5–7 the Sermon on the Mount. This is one long lesson that Jesus taught. Bibles divide this lesson into three chapters, but this can sometimes confuse the reader. If your translation divides the text into sections, be sure that the reader understands that the whole sermon is one large section.\n\nMatthew 5:3–10, known as the Beatitudes or Blessings, has been set farther to the right on the page than the rest of the text. This way of placing the words on the page highlights the poetic form of this section.\n\n## Special Concepts in this Chapter\n\n### The “Beatitudes”\n\nIn [5:3–12](../05/03.md), Jesus speaks nine blessings, or “Beatitudes.” He uses poetic form, repetition, and contrasting statements. Use forms in your language that people would recognize as poetry. See the notes on these verses for translation options.\n\n### “You have heard that it was said”\n\nWhen Jesus quotes commands that his audience would be familiar with, he uses a phrase like “you have heard that it was said.” Usually when he uses this phrase, he is quoting or summarizing commands directly from the Old Testament law. However, in [5:43](../05/43.md), he quotes a command from the Old Testament (“love your neighbor”) and then includes what some people would add to that command (“hate your enemy”). You may need to clarify that only the clause “love your neighbor” is from the Old Testament law. See the notes on each verse for information about what commands Jesus is quoting or summarizing.\n\n### Jesus and the law\n\nThroughout this chapter, Jesus quotes commands that his audience would be familiar with. Then, he introduces his response to these commands with a phrase like “but I say to you.” In each case, Jesus is not contradicting or annulling the commands from God that he quotes. Instead, Jesus is correcting misunderstandings about what these commands mean. He wants his disciples to apply the commands properly. Use a form that indicates that Jesus is clarifying the commands, not contradicting them.\n\n## Important Figures of Speech in this Chapter\n\n### Salt metaphor\n\nIn [5:13](../05/13.md), Jesus describes his disciples as if they were salt that seasons the world. He means that, just as salt preserves food and makes it taste better, so his disciples help save people in the world and make the world a better place. If possible, preserve the metaphor or express the idea in simile form. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n### Light metaphor\n\nIn [5:14–16](../05/14.md), Jesus describes his disciples as if they were lamp that gives light. He means specifically that their good deeds are like light that shines on other people, which allows these people to learn what is true and to praise God. If possible, preserve the metaphor or express the idea in simile form. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n### Hyperbole\n\nIn [5:29–30](../05/29.md), Jesus commands his disciples to cut off body parts that cause them to sin. He uses this extreme example of resisting sin in order to show his disciples how serious sin really is. He does not mean that believers should always cut off body parts when they sin. Jesus intends his commands to be shocking, however, so you should preserve the extreme language. If it would be helpful in your language, you could use a form that indicates that Jesus’ commands are extreme language.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nIn this chapter, Jesus is talking to a large crowd of his followers. Throughout the chapter, Jesus switches between using you in the singular and you in the plural while he is talking to the same people. When he uses the singular, he is speaking about specific situations that each person in the crowd might experience. When he uses the plural, he is speaking generally to the crowd as a whole. You should assume that Jesus is using plural forms of “you” unless a note specifies that the forms are singular. (See: [[rc://*/ta/man/translate/figs-yousingular]] and [[rc://*/ta/man/translate/figs-crowd]]) +5:intro awz8 0 # Matthew 5 General Notes\n\n## Structure and Formatting\n\n2. Jesus’ Sermon on the Mount (5:1-7:28)\n * The Beatitudes (5:1–12)\n * Salt and light (5:13–16)\n * The law and righteousness (5:17–20)\n * Moses’ law and Jesus’ commands (5:21–48)\n * Murder and anger (5:21–26)\n * Adultery and divorce (5:27–32)\n * Oaths and promises (5:33–37)\n * Punishment and retaliation (5:38–42)\n * Loving everyone (5:43–48)\n\nMany people call the words in Matthew 5–7 the Sermon on the Mount. This is one long lesson that Jesus taught. Bibles divide this lesson into three chapters, but this can sometimes confuse the reader. If your translation divides the text into sections, be sure that the reader understands that the whole sermon is one large section.\n\nMatthew 5:3–10, known as the Beatitudes or Blessings, has been set farther to the right on the page than the rest of the text. This way of placing the words on the page highlights the poetic form of this section.\n\n## Special Concepts in this Chapter\n\n### The “Beatitudes”\n\nIn [5:3–12](../05/03.md), Jesus speaks nine blessings, or “Beatitudes.” He uses poetic form, repetition, and contrasting statements. Use forms in your language that people would recognize as poetry. See the notes on these verses for translation options.\n\n### “You have heard that it was said”\n\nWhen Jesus quotes commands that his audience would be familiar with, he uses a phrase like “you have heard that it was said.” Usually when he uses this phrase, he is quoting or summarizing commands directly from the Old Testament law. However, in [5:43](../05/43.md), he quotes a command from the Old Testament (“love your neighbor”) and then includes what some people would add to that command (“hate your enemy”). You may need to clarify that only the clause “love your neighbor” is from the Old Testament law. See the notes on each verse for information about what commands Jesus is quoting or summarizing.\n\n### Jesus and the law\n\nThroughout this chapter, Jesus quotes commands that his audience would be familiar with. Then, he introduces his response to these commands with a phrase like “but I say to you.” In each case, Jesus is not contradicting or annulling the commands from God that he quotes. Instead, Jesus is correcting misunderstandings about what these commands mean. He wants his disciples to apply the commands properly. Use a form that indicates that Jesus is clarifying the commands, not contradicting them.\n\n## Important Figures of Speech in this Chapter\n\n### Salt metaphor\n\nIn [5:13](../05/13.md), Jesus describes his disciples as if they were salt that seasons the world. He means that, just as salt preserves food and makes it taste better, so his disciples help save people in the world and make the world a better place. If possible, preserve the metaphor or express the idea in simile form. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n### Light metaphor\n\nIn [5:14–16](../05/14.md), Jesus describes his disciples as if they were lamps that give light. He means specifically that their good deeds are like lights that shine on other people, which allows these people to learn what is true and to praise God. If possible, preserve the metaphor or express the idea in simile form. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n### Hyperbole\n\nIn [5:29–30](../05/29.md), Jesus commands his disciples to cut off body parts that cause them to sin. He uses this extreme example of resisting sin in order to show his disciples how serious sin really is. He does not mean that believers should always cut off body parts when they sin. Jesus intends his commands to be shocking, however, so you should preserve the extreme language. If it would be helpful in your language, you could use a form that indicates that Jesus’ commands are extreme language.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nIn this chapter, Jesus is talking to a large crowd of his followers. Throughout the chapter, Jesus switches between using you in the singular and you in the plural while he is talking to the same people. When he uses the singular, he is speaking about specific situations that each person in the crowd might experience. When he uses the plural, he is speaking generally to the crowd as a whole. You should assume that Jesus is using plural forms of “you” unless a note specifies that the forms are singular. (See: [[rc://*/ta/man/translate/figs-yousingular]] and [[rc://*/ta/man/translate/figs-crowd]]) 5:1 c5rq rc://*/ta/man/translate/writing-newevent δὲ 1 Here, the word **Now** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **Now** untranslated. Alternate translation: “Then,” 5:1 xpes rc://*/ta/man/translate/figs-extrainfo τὸ ὄρος 1 Matthew does not clarify what **mountain** this is or how high up it is. If possible, use a general word for a hill or small **mountain** without indicating one particular place. Alternate translation: “a high place” or “a small mountain” 5:1 z880 rc://*/ta/man/translate/figs-explicit καθίσαντος αὐτοῦ 1 In Jesus’ culture, teachers usually **sat down** when they were going to teach. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “he having sat down to teach” or “he having sat down as a teacher does” @@ -469,13 +469,13 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 5:13 ws0o rc://*/ta/man/translate/figs-activepassive μωρανθῇ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “has become tasteless” or “has lost its taste” 5:13 yoif rc://*/ta/man/translate/figs-rquestion ἐν τίνι ἁλισθήσεται? 1 Jesus is using the question form to show that no one can make ruined salt **salty** again. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “it cannot be made salty again!” or “it is not possible to make it salty again.” 5:13 h7z8 rc://*/ta/man/translate/figs-activepassive ἁλισθήσεται 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “might someone make it salty again” -5:13 ojrg rc://*/ta/man/translate/grammar-connect-exceptions εἰς οὐδὲν ἰσχύει ἔτι, εἰ μὴ βληθὲν ἔξω, καταπατεῖσθαι ὑπὸ τῶν ἀνθρώπων 1 If, in your language, it would appear that Jesus was making a statement here and then contradicting it, you could reword this to avoid using an exception clause. Alternate translation: “The only thing is it good for is, having been thrown out, to be trampled by men” +5:13 ojrg rc://*/ta/man/translate/grammar-connect-exceptions εἰς οὐδὲν ἰσχύει ἔτι, εἰ μὴ βληθὲν ἔξω, καταπατεῖσθαι ὑπὸ τῶν ἀνθρώπων 1 If, in your language, it would appear that Jesus was making a statement here and then contradicting it, you could reword this to avoid using an exception clause. Alternate translation: “The only thing it is good for is, having been thrown out, to be trampled by men” 5:13 e7cz rc://*/ta/man/translate/figs-activepassive εἰ μὴ βληθὲν ἔξω, καταπατεῖσθαι ὑπὸ τῶν ἀνθρώπων 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “except, after people have thrown it out, for men to trample it” -5:13 ilya rc://*/ta/man/translate/figs-gendernotations τῶν ἀνθρώπων 1 Although the term **men** is masculine, Jesus is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “men and women” or “humans” +5:13 ilya rc://*/ta/man/translate/figs-gendernotations τῶν ἀνθρώπων 1 Although the term **men** is masculine, Jesus is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “men and women” or “people” 5:14 wgh5 rc://*/ta/man/translate/figs-metaphor ὑμεῖς ἐστε τὸ φῶς τοῦ κόσμου 1 Here Jesus calls his disciples **light** that illuminates **the world**. Just as **light** helps people know where they are and where to go, so Jesus’ disciples tell people the truth about God and Jesus. If possible, preserve the metaphor or use simile form. Alternate translation: “When you tell others about me, you are like lights that shine on the world” 5:14 eh93 rc://*/ta/man/translate/figs-possession τὸ φῶς τοῦ κόσμου 1 Here, Jesus is using the possessive form to describe **light** that illuminates **the world**. If this is not clear in your language, you could express the idea in another way. Alternate translation: “the light that shines on the world” 5:14 bz3a rc://*/ta/man/translate/figs-metonymy τοῦ κόσμου 1 Here, the word **world** refers primarily to the people who live in the **world**. If it would be helpful in your language, you could refer specifically to people here. Alternate translation: “of the people in the world” or “of all people” -5:14 bn28 rc://*/ta/man/translate/figs-metaphor οὐ δύναται πόλις κρυβῆναι ἐπάνω ὄρους κειμένη 1 Here Jesus implicitly calls his disciples a **city** that is on a **mountain**, so it **is not able to be hidden**. Just as everyone can see this city, so everyone can see what how Jesus’ disciples behave. If possible, preserve the metaphor or use simile form. Alternate translation: “When you do what is right, you are like a city being set on a mountain that is not able to be hidden” +5:14 bn28 rc://*/ta/man/translate/figs-metaphor οὐ δύναται πόλις κρυβῆναι ἐπάνω ὄρους κειμένη 1 Here Jesus implicitly calls his disciples a **city** that is on a **mountain**, so it **is not able to be hidden**. Just as everyone can see this city, so everyone can see how Jesus’ disciples behave. If possible, preserve the metaphor or use simile form. Alternate translation: “When you do what is right, you are like a city being set on a mountain that is not able to be hidden” 5:14 ny4h rc://*/ta/man/translate/figs-activepassive οὐ δύναται πόλις κρυβῆναι ἐπάνω ὄρους κειμένη 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “People cannot hide a city that they set on top of a mountain” 5:15 rz4n rc://*/ta/man/translate/figs-extrainfo οὐδὲ καίουσιν λύχνον καὶ τιθέασιν αὐτὸν ὑπὸ τὸν μόδιον, ἀλλ’ ἐπὶ τὴν λυχνίαν, καὶ λάμπει πᾶσιν τοῖς ἐν τῇ οἰκίᾳ 1 Here Jesus implicitly calls his disciples a **a lamp**. However, he explains this figure of speech in the next verse, so you should not explain its meaning in this verse. 5:15 s5sb rc://*/ta/man/translate/writing-pronouns καίουσιν 1 The pronoun they refers to people in general. If this is not clear for your readers, you could use a form that refers to people in general. Alternate translation: “does anyone light” From 26c915fe66a94be4049a5809e3bbd48cb30c05da Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Sat, 19 Aug 2023 00:54:50 +0000 Subject: [PATCH 073/127] Merge justplainjane47-tc-create-1 into master by justplainjane47 (#3470) --- tn_1JN.tsv | 78 +++++++++++++++++++++++++++--------------------------- 1 file changed, 39 insertions(+), 39 deletions(-) diff --git a/tn_1JN.tsv b/tn_1JN.tsv index 11641c8845..048c2ca7ab 100644 --- a/tn_1JN.tsv +++ b/tn_1JN.tsv @@ -1,12 +1,12 @@ Reference ID Tags SupportReference Quote Occurrence Note -front:intro nl27 0 # Introduction to 1 John\n\n## Part 1: General Introduction\n\n### Outline of the book of 1 John\n\nThis is a letter that the apostle John wrote to challenge and correct false teachings that were leading followers of Jesus to believe wrong things and live in wrong ways. At that time, the letter form had distinct opening and closing sections. The main body of the letter came in between.\n1. Opening of Letter (1:1–4)\n1. Main Body of Letter (1:5–5:12)\n * Genuine believers obey God and love one another (1:5–2:17)\n * It is false teaching to deny that Jesus is the Messiah (2:18–2:27)\n * Genuine children of God do not sin (2:28–3:10)\n * Genuine believers help one another sacrificially (3:11–18)\n * Genuine believers have confidence in prayer (3:19–24)\n * It is false teaching to deny that Jesus became human (4:1–6)\n * Genuine believers love one another as God has loved them (4:7–21)\n * It is false teaching to deny that Jesus is the Son of God (5:1–12)\n1. Closing of Letter (5:13–21)\n\n### Who wrote the book of 1 John?\n\nThe author of this letter does not give his name. However, since early Christian times, the church has widely considered the apostle John to be the author. He wrote the Gospel of John, and there are many similarities between the content of that book and this letter. If John did write this letter, he probably did so near the end of his life.\n\n### To whom was the book of 1 John written?\n\nThe author wrote this letter to people whom he addresses as “beloved” and, as “my little children.” This probably refers to believers in various churches located in the area where John was then living.\n\n### What is the book of 1 John about?\n\nFalse teachers were encouraging followers of Jesus to believe wrong things and to live in wrong ways. John wanted to challenge and correct those false teachings so that the people who received his letter would continue to believe the truth that they had been taught and live in right ways. The false teachers were saying that these people were not saved; John wanted to assure them that they were saved.\n\n### How should the title of this book be translated?\n\nTranslators may choose to call this book by its traditional title, “1 John” or “First John.” They may also choose a different title, such as “The First Letter from John” or “The First Letter John Wrote.” (See: [[rc://*/ta/man/translate/translate-names]])\n\n## Part 2: Important Religious and Cultural Concepts\n\n### Who were the people whom John spoke against?\n\nThe false teachers whom John was challenging seem to have held beliefs similar to what would later become known as Gnosticism. Those false teachers believed that the physical world was evil. They thought that God would not become human, since they considered the physical body to be evil, so they denied that Jesus was God come to earth in human form. (See: [[rc://*/tw/dict/bible/kt/evil]])\n\n## Part 3: Important Translation Issues\n\n### “sin”\n\nIn chapter 1, John says that we should not deny that we have sinned. Rather, if we confess our sin, God will forgive us. In chapter 2, John says that he is writing this letter so that the recipients will not sin, but he adds that if they do sin, Jesus will advocate on their behalf. But in chapter 3, John says that everyone who has been begotten from God and who remains in God does not commit sin and is not able to sin. And in chapter 5, John says that we should not pray for people who are sinning in certain ways, although we should pray for people who are sinning in other ways. This may seem confusing and contradictory.\n\nHowever, the explanation is that the people whose teachings John challenged and corrected in this letter were saying that it did not matter what people did in their bodies. This was because they thought that physical matter was evil, and so they thought that God did not care about it. In effect, they were saying that there was no such thing as sin. So John needed to say, in chapter 1, that sin is real and that everyone has sinned. Some of the believers may have been deceived by the false teaching and committed sins, so John also needed to reassure them that if they repented and confessed their sins, God would forgive them. John says similar things in chapter 2. Then in chapter 3 he explains that the new nature that believers have as children of God is one that does not want to sin and that does not enjoy sinning. So they should recognize that those who excuse or condone sin are not truly children of God, and that as children of God themselves, they can become more and more obedient and free from sin. Finally, in chapter 5, John warns that if a person sins wantonly and continually, this likely means that they have rejected Jesus and are not influenced by the Holy Spirit. He says that in that case, it may not be effective to pray for them. But he then encourages his readers that if a person sins occasionally but feels remorse, he is influenced by the Spirit, and so the prayers of other believers will help him repent and live in a right way again. (See: [[rc://*/tw/dict/bible/kt/sin]] and [[rc://*/tw/dict/bible/kt/faith]] and [[rc://*/tw/dict/bible/kt/forgive]])\n\n### “remain”\n\nIn this letter, John often uses the word “remain” (which could also be translated as “reside” or “abide”) as a spatial metaphor. John speaks of a believer becoming more faithful to Jesus and knowing Jesus better as if the teaching of Jesus “remained” in the believer. He speaks of a person being spiritually joined to someone else as if that person “remained” in the other person: He writes that Christians “remain” in Christ and in God, and he says that the Father “remains” in the Son, the Son “remains” in the Father, the Son “remains” in believers, and the Holy Spirit “remains” in believers.\n\nTranslators may find it difficult to represent these ideas in their own languages if they try to use exactly the same words and expressions each time. For example, in [2:6](../02/06.md), when John speaks of a believer “remaining” in God, he intends to express the idea of that believer being spiritually unified with God. Accordingly, UST speaks of how the believer “shares life with God.” To give another example, for the statement in [2:14](../02/14.md) that “the word of God remains in you,” UST says, “you continue to obey what God commands.” This shows how other expressions can be found that accurately communicate the various ideas that John is expressing through the term “remain.”\n\n### “appear”\n\nIn several places in this letter, John uses a term that ULT usually translates as “appear.” This is actually a passive verbal form in Greek, but as is often the case with such forms in that language, it can have an active meaning. When it has an active meaning, it is important to recognize that it does not simply mean “seemed to be there,” as the word “appeared” might suggest. Rather, it means “came to be there.” This is illustrated well by the use of the term in another New Testament book, 2 Corinthians, in which Paul writes in [5:10](../2co/05/10.md) that “we must all appear before the judgment seat of Christ.” Clearly this does not mean that we must only seem to be present there. Rather, we must actually arrive there.\n\nThroughout the epistle, it is a subtle matter of interpretation to decide whether John is using the term “appear” in an active sense or in a passive sense. For example, in [1:2](../01/02.md), John applies the term twice to the “Word of life,” that is, to Jesus. But it is not clear whether he is saying that Jesus himself “appeared,” that is, he came to earth, or that he “was made apparent” (made visible), with the emphasis on the idea that God revealed Jesus to the world and in the process revealed himself to the world through Jesus. At each place where John uses this term, notes will call attention to it and discuss what it likely means in that context.\n\n### “the world”\n\nJohn also uses the term “world” in a variety of senses in this letter. It can mean the earth, something material, the people who live in the world, the people who do not honor God, or the values of the people who do not honor God. Notes will address the meaning of the term “world” in each instance where John uses it.\n\n### “to know”\n\nThe verb “to know” is used in two different ways in this letter. Sometimes it is used about knowing a fact, as in 3:2, 3:5, and 3:19. Sometimes it means to experience and understand someone or something, as in 3:1, 3:6, 3:16, and 3:20. Sometimes John uses it in two different senses in the same sentence, as in 2:3, “in this we know that we have known him.” Your language may have different words for these different meanings. If so, you must be careful to use the appropriate word in the right place in your translation.\n\n### “We”\n\nIn most cases in this letter, the first-person plural pronouns (“we, our,” etc.) are inclusive, and so if your language marks that distinction, use the inclusive form in your translation. In those cases, John is speaking of what both he and the recipients know, or of things that are true of both him and the recipients. However, in a few cases, the first-person pronouns are exclusive, since John is telling the recipients what he and his fellow apostles saw and heard from Jesus. The notes will identify all such places, and in them you should use the exclusive forms, if your language marks that distinction. (See: [[rc://*/ta/man/translate/figs-exclusive]])\n\n### “You, your”\n\nThe words “you” and “your” in this letter are plural.\n\n### Light and darkness\n\nIn 1:5–7 and 2:8–11 John uses an extended metaphor in which light represents what is good or holy and darkness represents what is evil. If this is not easily understood in your language, you may need to say explicitly that light represents goodness or that light is like goodness, or you may choose to talk about goodness without using the symbol of light. There will be a note explaining the metaphor in each place. (See: [[rc://*/ta/man/translate/figs-exmetaphor]])\n\n### Major textual issues in the text of the book of 1 John\n\nWhen ancient manuscripts of the Bible differ, ULT puts the reading that scholars consider to be the most accurate in its text, but it puts other possibly accurate readings in footnotes. The introductions to each chapter will discuss places where the ancient manuscripts differ in significant ways, and notes will address those places again where they occur in the book. If a translation of the Bible already exists in your region, consider using the readings found in that version. If not, we recommend that you follow the readings in the ULT text. (See: [[rc://*/ta/man/translate/translate-textvariants]]) -1:intro ab9v 0 # 1 John 1 General Notes\n\n## Structure and formatting\n\n1. Opening of the letter (1:1–4)\n2. Genuine believers obey God and love one another (1:5–10, continues through 2:17)\n\n## Important translation issues in this chapter\n\nLike many Greek compositions of this time, for stylistic purposes this letter begins with a very long sentence. It goes from the beginning of [1:1](../01/01.md) to the middle of [1:3](../01/03.md). The parts of this sentence are not in the order that is customary in many languages. The direct object comes first, and it is very long, made up of many different clauses. The subject and verb do not come until near the end. And in the middle, there is a long digression. So it will be a challenge to translate.\n\nOne approach that might work well in your language would be to create a verse bridge that includes all of 1:1–3. You could break up this long sentence into several smaller sentences, repeating the subject and verb for clarity. This would allow you to present the parts of the sentence in an order that might be more customary in your language and that your readers might understand better. Here is an example of 1 John 1:1–3 rearranged into an order that might be clearer in your language:\n\n“So that you will have fellowship with us, we are declaring to you what we have seen and heard. We are declaring to you what was from the beginning, which we have heard, which we have seen with our eyes, which we have looked at and our hands have touched. It has to do with the Word of life. Indeed, the life appeared, and we have seen it, and we are testifying to it. Yes, we are announcing to you the eternal life that was with the Father and that then came to us.”\n\nIf you take this approach, another way to translate the second sentence would be, “We are declaring to you what was from the beginning, what we have heard, what we have seen with our eyes, what we have looked at and our hands have touched.”\n\nAnother approach that could also work well, and which would not require a verse bridge, would be to leave the phrases in their present order, but to divide the sentence into three parts at the verse divisions. If you do that, you could also put your translation of the phrase “regarding the Word of life” at the beginning rather than the end of [1:1](../01/01.md) and present it as a topical introduction to the letter. Otherwise, your readers might not get the sense that this is a letter until they reached [1:4](../01/04.md), where John formally states his purpose for writing.\n\nThe notes to [1:1–4](../01/01.md) provide further specific suggestions for how to translate this long opening sentence. (See: [[rc://*/ta/man/translate/translate-versebridge]])\n\n## Important textual issues in this chapter\n\nIn [1:4](../01/04.md), the most accurate ancient manuscripts read “so that our joy may be fulfilled.” ULT follows that reading. However, some other ancient manuscripts read “your joy” instead of “our joy.” If a translation of the Bible already exists in your region, consider using whichever reading is found in that version. If a translation does not already exist, we recommend that you follow the reading in the ULT text. (See: [[rc://*/ta/man/translate/translate-textvariants]]) +front:intro nl27 0 # Introduction to 1 John\n\n## Part 1: General Introduction\n\n### Outline of the book of 1 John\n\nThis is a letter that the apostle John wrote to challenge and correct false teachings that were leading followers of Jesus to believe wrong things and live in wrong ways. At that time, the letter form had distinct opening and closing sections with the main body of the letter in between them.\n1. Opening of Letter (1:1–4)\n1. Main Body of Letter (1:5–5:12)\n * Genuine believers obey God and love one another (1:5–2:17)\n * It is false teaching to deny that Jesus is the Messiah (2:18–2:27)\n * Genuine children of God do not sin (2:28–3:10)\n * Genuine believers help one another sacrificially (3:11–18)\n * Genuine believers have confidence in prayer (3:19–24)\n * It is false teaching to deny that Jesus became human (4:1–6)\n * Genuine believers love one another as God has loved them (4:7–21)\n * It is false teaching to deny that Jesus is the Son of God (5:1–12)\n1. Closing of Letter (5:13–21)\n\n### Who wrote the book of 1 John?\n\nThe author of this letter does not give his name. However, since early Christian times, the church has widely considered the apostle John to be the author. He wrote the Gospel of John, and there are many similarities between the content of that book and this letter. If John did write this letter, he probably did so near the end of his life.\n\n### To whom was the book of 1 John written?\n\nThe author wrote this letter to people whom he addresses as “beloved” and as “my little children.” This probably refers to believers in various churches located in the area where John was then living.\n\n### What is the book of 1 John about?\n\nFalse teachers were encouraging followers of Jesus to believe wrong things and to live in wrong ways. John wanted to challenge and correct those false teachings so that the people who received his letter would continue to believe the truth that they had been taught and live in right ways. The false teachers were saying that these people were not saved; John wanted to assure them that they were saved.\n\n### How should the title of this book be translated?\n\nTranslators may choose to call this book by its traditional title, “1 John” or “First John.” They may also choose a different title, such as “The First Letter from John” or “The First Letter John Wrote.” (See: [[rc://*/ta/man/translate/translate-names]])\n\n## Part 2: Important Religious and Cultural Concepts\n\n### Who were the people against whom John spoke?\n\nThe false teachers whom John was challenging seem to have held beliefs similar to what would later become known as Gnosticism. Those false teachers believed that the physical world was evil. They thought that God would not become human, since they considered the physical body to be evil, so they denied that in the person of Jesus, God had come to earth in human form. (See: [[rc://*/tw/dict/bible/kt/evil]])\n\n## Part 3: Important Translation Issues\n\n### “sin”\n\nIn chapter 1, John says that we should not deny that we have sinned. Rather, if we confess our sin, God will forgive us. In chapter 2, John says that he is writing this letter so that the recipients will not sin, but he adds that if they do sin, Jesus will advocate on their behalf. But in chapter 3, John says that everyone who has been begotten from God and who remains in God does not commit sin and is not able to sin. And in chapter 5, John says that we should not pray for people who are sinning in certain ways, although we should pray for people who are sinning in other ways. This may seem confusing and contradictory.\n\nHowever, the explanation is that the people whose teachings John challenged and corrected in this letter were saying that it did not matter what people did in their bodies. This was because they thought that physical matter was evil, and so they thought that God did not care about it. In effect, they were saying that there was no such thing as sin. So John needed to say, in chapter 1, that sin is real and that everyone has sinned. Some of the believers may have been deceived by the false teaching and committed sins, so John also needed to reassure them that if they repented and confessed their sins, God would forgive them. John says similar things in chapter 2. Then in chapter 3 he explains that the new nature that believers have as children of God is one that does not want to sin and that does not enjoy sinning. So they should recognize that those who excuse or condone sin are not truly children of God, and that as children of God themselves, they can become more and more obedient and free from sin. Finally, in chapter 5, John warns that if a person sins wantonly and continually, this likely means that they have rejected Jesus and are not influenced by the Holy Spirit. He says that, in that case, it may not be effective to pray for them. But he then encourages his readers that if a person sins occasionally but feels remorse, he is influenced by the Spirit, and so the prayers of other believers will help him repent and live in a right way again. (See: [[rc://*/tw/dict/bible/kt/sin]] and [[rc://*/tw/dict/bible/kt/faith]] and [[rc://*/tw/dict/bible/kt/forgive]])\n\n### “remain”\n\nIn this letter, John often uses the word “remain” (which could also be translated as “reside” or “abide”) as a spatial metaphor. John speaks of a believer becoming more faithful to Jesus and knowing Jesus better as if the teaching of Jesus “remained” in the believer. He speaks of a person being spiritually joined to someone else as if that person “remained” in the other person: He writes that Christians “remain” in Christ and in God, and he says that the Father “remains” in the Son, the Son “remains” in the Father, the Son “remains” in believers, and the Holy Spirit “remains” in believers.\n\nTranslators may find it difficult to represent these ideas in their own languages if they try to use exactly the same words and expressions each time. For example, in [2:6](../02/06.md), when John speaks of a believer “remaining” in God, he intends to express the idea of that believer being spiritually unified with God. Accordingly, UST speaks of how the believer “shares life with God.” To give another example, for the statement in [2:14](../02/14.md) that “the word of God remains in you,” UST says, “you continue to obey what God commands.” This shows how other expressions can be found that accurately communicate the various ideas that John is expressing through the term “remain.”\n\n### “appear”\n\nIn several places in this letter, John uses a term that ULT usually translates as “appear.” This is actually a passive verbal form in Greek, but as is often the case with such forms in that language, it can have an active meaning. When it has an active meaning, it is important to recognize that it does not simply mean “seemed to be there,” as the word “appeared” might suggest. Rather, it means “came to be there.” This is illustrated well by the use of the term in another New Testament book, 2 Corinthians, in which Paul writes in [5:10](../2co/05/10.md) that “we must all appear before the judgment seat of Christ.” Clearly this does not mean that we must only seem to be present there. Rather, we must actually arrive there.\n\nThroughout the epistle, it is a subtle matter of interpretation to decide whether John is using the term “appear” in an active sense or in a passive sense. For example, in [1:2](../01/02.md), John applies the term twice to the “Word of life,” that is, to Jesus. But it is not clear whether he is saying that Jesus himself “appeared,” that is, he came to earth, or that he “was made apparent” (made visible), with the emphasis on the idea that God revealed Jesus to the world and in the process revealed himself to the world through Jesus. At each place where John uses this term, notes will call attention to it and discuss what it likely means in that context.\n\n### “the world”\n\nJohn also uses the term “world” in a variety of senses in this letter. It can mean the earth, something material, the people who live in the world, the people who do not honor God, or the values of the people who do not honor God. Notes will address the meaning of the term “world” in each instance where John uses it.\n\n### “to know”\n\nThe verb “to know” is used in two different ways in this letter. Sometimes it is used about knowing a fact, as in 3:2, 3:5, and 3:19. Sometimes it means to experience and understand someone or something, as in 3:1, 3:6, 3:16, and 3:20. Sometimes John uses it in two different senses in the same sentence, as in 2:3, “in this we know that we have known him.” Your language may have different words for these different meanings. If so, you must be careful to use the appropriate word in the right place in your translation.\n\n### “We”\n\nIn most cases in this letter, the first-person plural pronouns (“we, our,” etc.) are inclusive, and so if your language marks that distinction, use the inclusive form in your translation. In those cases, John is speaking of what both he and the recipients know, or of things that are true of both him and the recipients. However, in a few cases, the first-person pronouns are exclusive, since John is telling the recipients what he and his fellow apostles saw and heard from Jesus. The notes will identify all such places, and in them you should use the exclusive forms if your language marks that distinction. (See: [[rc://*/ta/man/translate/figs-exclusive]])\n\n### “You, your”\n\nThe words “you” and “your” in this letter are plural.\n\n### Light and darkness\n\nIn 1:5–7 and 2:8–11 John uses an extended metaphor in which light represents what is good or holy and darkness represents what is evil. If this is not easily understood in your language, you may need to say explicitly that light represents goodness or that light is like goodness, or you may choose to talk about goodness without using the symbol of light. There will be a note explaining the metaphor in each place. (See: [[rc://*/ta/man/translate/figs-exmetaphor]])\n\n### Major textual issues in the book of 1 John\n\nWhen ancient manuscripts of the Bible differ, ULT puts the reading that scholars consider to be the most accurate in its text, but it puts other possibly accurate readings in footnotes. The introductions to each chapter will discuss places where the ancient manuscripts differ in significant ways, and notes will address those places again where they occur in the book. If a translation of the Bible already exists in your region, consider using the readings found in that version. If not, we recommend that you follow the readings in the ULT text. (See: [[rc://*/ta/man/translate/translate-textvariants]]) +1:intro ab9v 0 # 1 John 1 General Notes\n\n## Structure and formatting\n\n1. Opening of the letter (1:1–4)\n2. Genuine believers obey God and love one another (1:5–10, continues through 2:17)\n\n## Important Translation Issues in this Chapter\n\nLike many Greek compositions of this time, for stylistic purposes, this letter begins with a very long sentence. It goes from the beginning of [1:1](../01/01.md) to the middle of [1:3](../01/03.md). The parts of this sentence are not in the order that is customary in many languages. The direct object comes first, and it is very long, made up of many different clauses. The subject and verb do not come until near the end. And in the middle, there is a long digression. It will be a challenge to translate.\n\nOne approach that might work well in your language would be to create a verse bridge that includes all of 1:1–3. You could break up this long sentence into several smaller sentences, repeating the subject and verb for clarity. This would allow you to present the parts of the sentence in an order that might be more customary in your language and that your readers might understand better. Here is an example of 1 John 1:1–3 rearranged into an order that might be clearer in your language:\n\n“So that you will have fellowship with us, we are declaring to you what we have seen and heard. We are declaring to you what was from the beginning, which we have heard, which we have seen with our eyes, which we have looked at and our hands have touched. It has to do with the Word of life. Indeed, the life appeared, and we have seen it, and we are testifying to it. Yes, we are announcing to you the eternal life that was with the Father and that then came to us.”\n\nIf you take this approach, another way to translate the second sentence would be, “We are declaring to you what was from the beginning, what we have heard, what we have seen with our eyes, what we have looked at and what our hands have touched.”\n\nAnother approach that could also work well and which would not require a verse bridge would be to leave the phrases in their present order, but to divide the sentence into three parts at the verse divisions. If you do that, you could also put your translation of the phrase “regarding the Word of life” at the beginning rather than the end of [1:1](../01/01.md) and present it as a topical introduction to the letter. Otherwise, your readers might not get the sense that this is a letter until they reached [1:4](../01/04.md), where John formally states his purpose for writing.\n\nThe notes to [1:1–4](../01/01.md) provide further specific suggestions for how to translate this long opening sentence. (See: [[rc://*/ta/man/translate/translate-versebridge]])\n\n## Important Textual Issues in this Chapter\n\nIn [1:4](../01/04.md), the most accurate ancient manuscripts read “so that our joy may be fulfilled.” ULT follows that reading. However, some other ancient manuscripts read, “your joy” instead of “our joy.” If a translation of the Bible already exists in your region, consider using whichever reading is found in that version. If a translation does not already exist, we recommend that you follow the reading in the ULT text. (See: [[rc://*/ta/man/translate/translate-textvariants]]) 1:1 honh rc://*/ta/man/checking/headings 0 If you are using section headings, you could put one here before verse 1. Suggested heading: “The Word of Life” 1:1 j363 rc://*/ta/man/translate/writing-pronouns ὃ ἦν ἀπ’ ἀρχῆς, ὃ ἀκηκόαμεν, ὃ ἑωράκαμεν τοῖς ὀφθαλμοῖς ἡμῶν, ὃ ἐθεασάμεθα, καὶ αἱ χεῖρες ἡμῶν ἐψηλάφησαν, περὶ τοῦ λόγου τῆς ζωῆς— 1 See the discussion in the General Notes to this chapter for how to translate the long sentence in [1:1–3](../01/01.md). If you follow the suggestion to translate the phrase **regarding the Word of life** as a topical introduction to this letter, you will already have indicated that the four clauses in this verse refer to a person, Jesus. If you have pronouns in your language that refer to people, such as “he,” “who,” and “whom,” it would be appropriate to use them here. Alternate translation: “Regarding the Word of life—he is the one who has existed from all eternity, whom we heard speak, whom we saw with our own eyes, and whom we looked at and touched with our own hands” -1:1 j364 rc://*/ta/man/translate/figs-idiom ἀπ’ ἀρχῆς 1 John uses the phrase **from the beginning** in various ways in this letter. Here it refers to the fact that Jesus has always existed. Alternate translation: “from all eternity” -1:1 jd7p rc://*/ta/man/translate/figs-exclusive ἀκηκόαμεν & ἑωράκαμεν & ἡμῶν & ἐθεασάμεθα & ἡμῶν 1 Here the pronouns **we** and **our** are exclusive, since John is speaking on behalf of himself and the other eyewitnesses to the earthly life of Jesus, but the people to whom he is writing did not see Jesus. So use exclusive forms here, if your language marks that distinction. +1:1 j364 rc://*/ta/man/translate/figs-idiom ἀπ’ ἀρχῆς 1 John uses the phrase **from the beginning** in various ways in this letter. Here it refers to the fact that Jesus has always existed. Alternate translation: “from all eternity” +1:1 jd7p rc://*/ta/man/translate/figs-exclusive ἀκηκόαμεν & ἑωράκαμεν & ἡμῶν & ἐθεασάμεθα & ἡμῶν 1 Here the pronouns **we** and **our** are exclusive, since John is speaking on behalf of himself and the other eyewitnesses to the earthly life of Jesus, but the people to whom he is writing did not see Jesus. So use exclusive forms here if your language marks that distinction. 1:1 ej5x rc://*/ta/man/translate/figs-explicit ἀκηκόαμεν 1 The implication is that what John and the other eyewitnesses **heard** was Jesus speaking. If it would be helpful in your language, you could include this information, as in the UST. Alternate translation: “we heard speak” -1:1 rb73 rc://*/ta/man/translate/figs-parallelism ὃ ἑωράκαμεν τοῖς ὀφθαλμοῖς ἡμῶν, ὃ ἐθεασάμεθα 1 These two phrases mean the same thing. John is likely using the repetition for emphasis. If it would be helpful in your language, you could combine these phrases and show the emphasis in another way. Alternate translation: “whom we saw clearly ourselves” +1:1 rb73 rc://*/ta/man/translate/figs-parallelism ὃ ἑωράκαμεν τοῖς ὀφθαλμοῖς ἡμῶν, ὃ ἐθεασάμεθα 1 These two phrases mean the same thing. John is likely using repetition for emphasis. If it would be helpful in your language, you could combine these phrases and show the emphasis in another way. Alternate translation: “whom we saw clearly ourselves” 1:1 j001 rc://*/ta/man/translate/figs-explicitinfo ἑωράκαμεν τοῖς ὀφθαλμοῖς ἡμῶν & καὶ αἱ χεῖρες ἡμῶν ἐψηλάφησαν 1 In your language, it might seem that these phrases express unnecessary extra information. If so, you could abbreviate them. However, your language may have its own way of using such extra information for emphasis, and you could also do that in your translation. Alternate translation: “we saw … and touched” or “we saw with our own eyes … and touched with our own hands” 1:1 j002 rc://*/ta/man/translate/figs-explicit ἑωράκαμεν τοῖς ὀφθαλμοῖς ἡμῶν & αἱ χεῖρες ἡμῶν ἐψηλάφησαν 1 The false teachers were denying that Jesus was a real human being and saying that he was only a spirit. But the implications of what John is saying here are that Jesus was a real human being. If it would be helpful to your readers, you could state that explicitly, as in the UST. 1:1 j003 περὶ τοῦ λόγου τῆς ζωῆς 1 As the General Notes to this chapter suggest, you could put your translation of this phrase, **regarding the Word of life**, at the beginning of this verse and present it as a sentence of its own as a topical introduction to the letter, as UST does. Alternate translation: “We are writing to you about Jesus, the Word of life” @@ -26,11 +26,11 @@ front:intro nl27 0 # Introduction to 1 John\n\n## Part 1: General Introductio 1:3 j009 rc://*/ta/man/translate/grammar-connect-logic-result ὃ ἑωράκαμεν, καὶ ἀκηκόαμεν, ἀπαγγέλλομεν καὶ ὑμῖν, ἵνα καὶ ὑμεῖς κοινωνίαν ἔχητε μεθ’ ἡμῶν 1 If it would be helpful in your language, you could rearrange the parts of this section. You could move the clause beginning with **so you also** to the beginning of the verse, since that clause gives the reason for the action that the rest of the verse describes. For clarity, you could also place the direct-object clause **what we have seen and heard** after the subject and verb **we declare … to you**. In that case, you would not need to translate **also** after **declare**. As the General Notes to this chapter suggest, it may be helpful to begin a new sentence here. Alternate translation: “So that you also may have fellowship with us, we are declaring to you what we have seen and heard” 1:3 vw2w rc://*/ta/man/translate/figs-explicit ὃ ἑωράκαμεν, καὶ ἀκηκόαμεν 1 John is referring implicitly to the way that he and the other eyewitnesses had **seen and heard** Jesus when he was alive on earth. If it would be helpful in your language, you could include this information, as in the UST. Alternate translation: “what we saw and heard of Jesus when he was alive on earth” 1:3 j010 rc://*/ta/man/translate/figs-exclusive ἑωράκαμεν, καὶ ἀκηκόαμεν, ἀπαγγέλλομεν & ἡμῶν 1 John is speaking on behalf of himself and the other eyewitnesses to the earthly life of Jesus, so the pronouns **we** and **us** are exclusive. -1:3 dw7l rc://*/ta/man/translate/figs-abstractnouns καὶ ὑμεῖς κοινωνίαν ἔχητε μεθ’ ἡμῶν & ἡ κοινωνία & ἡ ἡμετέρα μετὰ τοῦ Πατρὸς, καὶ μετὰ τοῦ Υἱοῦ αὐτοῦ 1 If it would be helpful in your language, you could express the idea behind the abstract noun **fellowship** with a concrete noun such as “friends” and an adjective such as “close.” Alternate translation: “so that you could be close friends with us … we are all close friends with God the Father and with his Son Jesus” -1:3 tf4m rc://*/ta/man/translate/figs-exclusive ἡ κοινωνία & ἡ ἡμετέρα 1 The word **our** here is likely inclusive, since John is writing to fellow believers. So if your language marks that distinction, you should translate the term as inclusive. Even if your language does not mark that distinction, you can indicate in your translation that the term applies both to John and to the people he is writing to. Alternate translation: “we are all close friends” +1:3 dw7l rc://*/ta/man/translate/figs-abstractnouns καὶ ὑμεῖς κοινωνίαν ἔχητε μεθ’ ἡμῶν & ἡ κοινωνία & ἡ ἡμετέρα μετὰ τοῦ Πατρὸς, καὶ μετὰ τοῦ Υἱοῦ αὐτοῦ 1 If it would be helpful in your language, you could express the idea behind the abstract noun **fellowship** with a concrete noun such as “friends” and an adjective such as “close.” Alternate translation: “so that you could be close friends with us … we are all close friends with God the Father and with his Son” +1:3 tf4m rc://*/ta/man/translate/figs-exclusive ἡ κοινωνία & ἡ ἡμετέρα 1 The word **our** here is likely inclusive, since John is writing to fellow believers. So if your language marks that distinction, you should translate the term as inclusive. Even if your language does not mark that distinction, you can indicate in your translation that the term applies both to John and to the people to whom he is writing. Alternate translation: “we are all close friends” 1:3 rxq7 rc://*/ta/man/translate/guidelines-sonofgodprinciples τοῦ Πατρὸς & τοῦ Υἱοῦ αὐτοῦ 1 **Father** and **Son** are important titles. Alternate translation: “God the Father … his Son” 1:4 j011 rc://*/ta/man/translate/writing-pronouns ταῦτα γράφομεν ἡμεῖς 1 As the General Notes to this chapter explain, here John is formally stating his purpose for writing. If you decided in [1:1](../01/01.md) that it would be more natural in your language for him to refer to himself with a singular pronoun in such a context, you could do the same thing here. Alternate translation: “I, John, am writing these things” -1:4 j012 rc://*/ta/man/translate/figs-exclusive ἡμεῖς & ἡμῶν 1 If you use the plural pronoun **we** here, it would be exclusive, since John is speaking of himself and the other eyewitnesses on whose behalf he is writing. However, the term **our** in the second clause is likely inclusive, since John probably means that he wants both himself and his readers to have **joy** in the shared fellowship with one another and with the Father and the Son that he describes in the previous verse. +1:4 j012 rc://*/ta/man/translate/figs-exclusive ἡμεῖς & ἡμῶν 1 If you use the plural pronoun **we** here, it would be exclusive, since John is speaking of himself and the other eyewitnesses on whose behalf he is writing. However, the term **our** in the second clause is likely inclusive, since John probably means that he wants both himself and his readers to have **joy** in the shared fellowship with one another and with the Father and the Son whom he describes in the previous verse. 1:4 j013 rc://*/ta/man/translate/translate-textvariants ἡ χαρὰ ἡμῶν 1 See the discussion of textual issues at the end of the General Notes to this chapter to decide whether to follow the reading of ULT and say **our joy** or to follow the reading of some other versions and say “your joy.” 1:4 j014 rc://*/ta/man/translate/figs-you ἡ χαρὰ ἡμῶν 1 If you follow the variant reading “your joy” here instead of **our joy**, the word “your” would be plural, as in the rest of this letter, since it would refer to a group of believers. 1:4 xn9d rc://*/ta/man/translate/figs-abstractnouns ἵνα ἡ χαρὰ ἡμῶν ᾖ πεπληρωμένη 1 If it would be helpful in your language, you could express the idea behind the abstract noun **joy** with an adjective such as “happy.” Alternate translation: “so that we will be completely happy” @@ -42,7 +42,7 @@ front:intro nl27 0 # Introduction to 1 John\n\n## Part 1: General Introductio 1:5 j018 rc://*/ta/man/translate/figs-parallelism ὁ Θεὸς φῶς ἐστιν, καὶ σκοτία ἐν αὐτῷ, οὐκ ἔστιν οὐδεμία 1 These two phrases mean similar things. John is likely using repetition for emphasis. If it would be helpful in your language, you could combine these phrases and express the emphasis in another way. Alternate translation: “God is entirely light” or, if you represent these metaphors plainly (See: next two notes), “God is completely holy” 1:5 cd6f rc://*/ta/man/translate/figs-metaphor ὁ Θεὸς φῶς ἐστιν 1 John often uses **light** in this letter to mean what is holy, right, and good. Here, in reference to God, it indicates holiness. Alternate translation: “God is holy” 1:5 e9m2 rc://*/ta/man/translate/figs-metaphor σκοτία ἐν αὐτῷ, οὐκ ἔστιν οὐδεμία 1 John often uses the word **darkness** in this letter to mean what is evil. Alternate translation: “God is not evil at all” -1:5 j019 rc://*/ta/man/translate/figs-doublenegatives σκοτία ἐν αὐτῷ, οὐκ ἔστιν οὐδεμία 1 John is using a double negative in Greek for emphasis. In English it would come out as, “darkness is not in him not at all.” In Greek the second negative does not cancel the first negative to create a positive meaning. In English the meaning would inaccurately be positive, which is why ULT uses only one negative and says “darkness is not in him at all.” But if your language uses double negatives for emphasis that do not cancel one another, it would be appropriate to use that construction in your translation. +1:5 j019 rc://*/ta/man/translate/figs-doublenegatives σκοτία ἐν αὐτῷ, οὐκ ἔστιν οὐδεμία 1 John is using a double negative in Greek for emphasis. In English it would translate as “darkness is not in him not at all.” In Greek, the second negative does not cancel the first negative to create a positive meaning. In English, the meaning would inaccurately be positive, which is why ULT uses only one negative and says “darkness is not in him at all.” But if your language uses double negatives for emphasis that do not cancel one another, it would be appropriate to use that construction in your translation. 1:5 j020 rc://*/ta/man/translate/writing-pronouns ἐν αὐτῷ 1 In this second instance in the verse, the pronoun **him** refers to God. Alternate translation: “in God” 1:6 j021 rc://*/ta/man/translate/figs-hypo ἐὰν εἴπωμεν ὅτι κοινωνίαν ἔχομεν μετ’ αὐτοῦ, καὶ ἐν τῷ σκότει περιπατῶμεν, ψευδόμεθα καὶ οὐ ποιοῦμεν τὴν ἀλήθειαν 1 John is using a hypothetical situation to help his readers recognize the importance of consistency between their words and their actions. Alternate translation: “Suppose we say that we have fellowship with him, but we walk in darkness. Then we are lying and are not doing the truth” 1:6 j022 rc://*/ta/man/translate/figs-abstractnouns ἐὰν εἴπωμεν ὅτι κοινωνίαν ἔχομεν μετ’ αὐτοῦ 1 If your language does not use abstract nouns, see how you expressed the idea behind the abstract noun **fellowship** in [1:3](../01/03.md). Alternate translation: “If we say that we are close friends with God” @@ -50,7 +50,7 @@ front:intro nl27 0 # Introduction to 1 John\n\n## Part 1: General Introductio 1:6 j024 rc://*/ta/man/translate/grammar-connect-logic-contrast καὶ 1 John is using the word **and** here to introduce a contrast between what would be expected of a person who claims to have fellowship with God and what such a person might do instead. Alternate translation: “but” 1:6 f958 rc://*/ta/man/translate/figs-metaphor ἐν τῷ σκότει περιπατῶμεν 1 John is using the word **walk** to mean how a person lives and behaves. Alternate translation: “do what is evil” 1:6 j025 rc://*/ta/man/translate/figs-metaphor ἐν τῷ σκότει περιπατῶμεν 1 As in [1:5](../01/05.md), John is using the word **darkness** to mean evil. Alternate translation: “do what is evil” -1:6 j026 rc://*/ta/man/translate/figs-parallelism ψευδόμεθα καὶ οὐ ποιοῦμεν τὴν ἀλήθειαν 1 These two phrases mean similar things. John is likely using repetition for emphasis. If it would be helpful in your language, you could combine these phrases and express the emphasis in another way. Alternate translation: “we are really not truthful at all” +1:6 j026 rc://*/ta/man/translate/figs-parallelism ψευδόμεθα καὶ οὐ ποιοῦμεν τὴν ἀλήθειαν 1 These two phrases mean similar things. It is likely that John is using repetition for emphasis. If it would be helpful in your language, you could combine these phrases and express the emphasis in another way. Alternate translation: “we are really not truthful at all” 1:6 j027 rc://*/ta/man/translate/figs-abstractnouns οὐ ποιοῦμεν τὴν ἀλήθειαν 1 If it would be helpful in your language, you could express the idea behind the abstract noun **truth** with the concrete noun “message” from the previous verse, since that seems to be what John means by **the truth** in this case. Alternate translation: “we are not living according to God’s true message” 1:7 j028 rc://*/ta/man/translate/figs-hypo ἐὰν δὲ ἐν τῷ φωτὶ περιπατῶμεν, ὡς αὐτός ἐστιν ἐν τῷ φωτί, κοινωνίαν ἔχομεν μετ’ ἀλλήλων 1 John is using another hypothetical situation to help his readers recognize the value and benefits of living a life that is holy, as God is holy. Alternate translation: “But suppose we walk in the light as he is in the light. Then we have fellowship with one another” 1:7 lpr3 rc://*/ta/man/translate/figs-metaphor ἐν τῷ φωτὶ περιπατῶμεν 1 John is using the word **walk** to mean how a person lives and behaves. Alternate translation: “we do what is right” @@ -58,7 +58,7 @@ front:intro nl27 0 # Introduction to 1 John\n\n## Part 1: General Introductio 1:7 j030 rc://*/ta/man/translate/writing-pronouns ὡς αὐτός ἐστιν ἐν τῷ φωτί 1 Here the pronoun **he** refers to God. Alternate translation: “as God is in the light” 1:7 j031 rc://*/ta/man/translate/figs-metaphor ὡς αὐτός ἐστιν ἐν τῷ φωτί 1 John is using the word **light** to mean what is holy. Alternate translation: “as God is holy” 1:7 j032 rc://*/ta/man/translate/figs-abstractnouns κοινωνίαν ἔχομεν μετ’ ἀλλήλων 1 If your language does not use abstract nouns, see how you expressed the idea behind the abstract noun **fellowship** in [1:3](../01/03.md). Alternate translation: “then we are close friends with one another” -1:7 d7d8 rc://*/ta/man/translate/figs-metonymy τὸ αἷμα Ἰησοῦ 1 John is using the word **blood** here to refer to the sacrificial death of Jesus, by association with the **blood** that Jesus shed when he died for our sins. Alternate translation: “the sacrificial death of Jesus” +1:7 d7d8 rc://*/ta/man/translate/figs-metonymy τὸ αἷμα Ἰησοῦ 1 John is using the word **blood** here to refer to the sacrificial death of Jesus by association with the **blood** that Jesus shed when he died for our sins. Alternate translation: “the sacrificial death of Jesus” 1:7 j033 rc://*/ta/man/translate/figs-metaphor τὸ αἷμα Ἰησοῦ τοῦ Υἱοῦ αὐτοῦ, καθαρίζει ἡμᾶς ἀπὸ πάσης ἁμαρτίας 1 John is speaking of **sin** as if it made a person dirty and of the **blood** of Jesus as if it made a person clean. Alternate translation: “takes away all of our sin” 1:7 jb3e rc://*/ta/man/translate/guidelines-sonofgodprinciples Ἰησοῦ τοῦ Υἱοῦ αὐτοῦ 1 **Son** is an important title for Jesus, the Son of God. 1:8 j034 rc://*/ta/man/translate/figs-hypo ἐὰν εἴπωμεν ὅτι ἁμαρτίαν οὐκ ἔχομεν, ἑαυτοὺς πλανῶμεν καὶ ἡ ἀλήθεια οὐκ ἔστιν ἐν ἡμῖν 1 John is using another hypothetical situation to help his readers recognize the importance of consistency between their words and their actions. Alternate translation: “Suppose we say that we have no sin. Then we are leading ourselves astray, and the truth is not in us” @@ -70,14 +70,14 @@ front:intro nl27 0 # Introduction to 1 John\n\n## Part 1: General Introductio 1:9 agve rc://*/ta/man/translate/figs-explicit ἐὰν ὁμολογῶμεν τὰς ἁμαρτίας ἡμῶν 1 Part of confessing sin to God is rejecting them. If it would be helpful to your readers, you could state that explicitly. Alternate translation: “If we confess our sins to God and turn away from them” 1:9 gb5l rc://*/ta/man/translate/writing-pronouns πιστός ἐστιν & ἵνα ἀφῇ 1 The pronoun **he** refers to God in both instances in this verse. Alternate translation: “God is faithful … and God will forgive” 1:9 f68c rc://*/ta/man/translate/figs-parallelism ἵνα ἀφῇ ἡμῖν τὰς ἁμαρτίας, καὶ καθαρίσῃ ἡμᾶς ἀπὸ πάσης ἀδικίας 1 These two phrases mean basically the same thing. John is likely using them together for emphasis. If including both phrases would be confusing for your readers, you could combine them and express the emphasis in another way. Alternate translation: “and he will completely forgive us of what we have done wrong” -1:9 j038 rc://*/ta/man/translate/figs-metaphor ἀφῇ ἡμῖν τὰς ἁμαρτίας, καὶ καθαρίσῃ ἡμᾶς ἀπὸ πάσης ἀδικίας 1 As in [1:7](../01/07.md), John is speaking of **sins** as if they made a person dirty and of God’s forgiveness as if it made a person clean. Alternate translation: “not hold against us anything that we have done wrong” +1:9 rc://*/ta/man/translate/figs-metaphor ἀφῇ ἡμῖν τὰς ἁμαρτίας, καὶ καθαρίσῃ ἡμᾶς ἀπὸ πάσης ἀδικίας 1 As in [1:7](../01/07.md), John is speaking of **sins** as if they made a person dirty and of God’s forgiveness as if it made a person clean. Alternate translation: “he should not hold against us anything that we have done wrong” 1:9 j039 rc://*/ta/man/translate/figs-abstractnouns πάσης ἀδικίας 1 If it would be helpful in your language, you could express the idea behind the abstract noun **unrighteousness** with an equivalent phrase. Alternate translation: “anything that we have done wrong” 1:10 j040 rc://*/ta/man/translate/figs-hypo ἐὰν εἴπωμεν ὅτι οὐχ ἡμαρτήκαμεν, ψεύστην ποιοῦμεν αὐτὸν 1 John is using another hypothetical situation to help his readers recognize the serious implications of not living in holiness. Alternate translation: “Suppose we say that we have not sinned. Then we are calling God a liar” 1:10 j041 rc://*/ta/man/translate/writing-pronouns αὐτὸν & αὐτοῦ 1 The pronouns **him** and **his** refer to God in this verse. Alternate translation: “God … God’s” 1:10 hii2 rc://*/ta/man/translate/figs-explicit ψεύστην ποιοῦμεν αὐτὸν 1 Be sure that it is clear in your translation that God would not actually be a **liar** in this case. Rather, a person who claimed to be without sin would be calling God a liar, since God has said that everyone is a sinner. If it would be helpful to your readers, you could state that explicitly. Alternate translation: “that is the same as calling God a liar, because God has said that we have all sinned” 1:10 j042 rc://*/ta/man/translate/figs-metonymy ὁ λόγος αὐτοῦ οὐκ ἔστιν ἐν ἡμῖν 1 John is using the term **word** to mean what God has said by using words. Alternate translation: “we do not believe what God has said” 1:10 m3p1 rc://*/ta/man/translate/figs-metaphor ὁ λόγος αὐτοῦ οὐκ ἔστιν ἐν ἡμῖν 1 As he did about the “truth” in [1:8](../01/08.md), John is speaking of God’s **word** as if it were an object that could be inside believers. Alternate translation: “we do not believe what God has said” -2:intro zjj9 0 # 1 John 2 General Notes\n\n## Structure and formatting\n\n1. Genuine believers obey God and love one another (2:1–17, continuing from 1:5)\n2. It is false teaching to deny that Jesus is the Messiah (2:18–2:27)\n3. Genuine children of God do not sin (2:28–29, continues through 3:10)\n\nIn order to show that John is writing something like poetry in [2:12–14](../02/12.md), some translations set the statements in those verses farther to the right than the rest of the text, and they begin a new line at the start of each statement.\n\n## Special concepts in this chapter\n\n### Antichrist\n\nIn [2:18](../02/18.md) and [2:22](../02/22.md), John writes both about a specific person called the Antichrist and about many people who will be “antichrists.” The word “antichrist” means “opposed to Christ.” The Antichrist is a person who will come just before the return of Jesus and imitate Jesus’ work, but he will do that for evil purposes. Before that person comes, there will be many other people who work against Christ. They too are called “antichrists,” but as a description rather than as a name. (See: [[rc://*/tw/dict/bible/kt/antichrist]] and [[rc://*/tw/dict/bible/kt/lastday]] and [[rc://*/tw/dict/bible/kt/evil]])\n\n## Important textual issues in this chapter\n\nIn [2:20](../02/20.md), some ancient manuscripts read “you all know,” and that is the reading that ULT follows. However, other ancient manuscripts read “you know all things.” It seems more likely, based on everything else in the letter, that “you all know” is the correct original reading, since John is countering the claim of false teachers to know more than other believers. The reading “you know all things” seems to have arisen because copyists felt a need to have an object for the verb “know.” Nevertheless, if a translation of the Bible already exists in your region, consider using whichever reading is found in that version. If a translation does not already exist, we recommend that you follow the reading in the ULT text. (See: [[rc://*/ta/man/translate/translate-textvariants]]) +2:intro zjj9 0 # 1 John 2 General Notes\n\n## Structure and Formatting\n\n1. Genuine believers obey God and love one another (2:1–17, continuing from 1:5)\n2. It is false teaching to deny that Jesus is the Messiah (2:18–2:27)\n3. Genuine children of God do not sin (2:28–29, continues through 3:10)\n\nIn order to show that John is writing something like poetry in [2:12–14](../02/12.md), some translations set the statements in those verses farther to the right than the rest of the text, and they begin a new line at the start of each statement.\n\n## Special Concepts in this Chapter\n\n### Antichrist\n\nIn [2:18](../02/18.md) and [2:22](../02/22.md), John writes both about a specific person called the Antichrist and about many people who will be “antichrists.” The word “antichrist” means “opposed to Christ.” The Antichrist is a person who will come just before the return of Jesus and imitate Jesus’ work, but he will do that for evil purposes. Before that person comes, there will be many other people who work against Christ. They too are called “antichrists,” but as a description rather than as a name. (See: [[rc://*/tw/dict/bible/kt/antichrist]] and [[rc://*/tw/dict/bible/kt/lastday]] and [[rc://*/tw/dict/bible/kt/evil]])\n\n## Important Textual Issues in this Chapter\n\nIn [2:20](../02/20.md), some ancient manuscripts read “you all know,” and that is the reading that ULT follows. However, other ancient manuscripts read “you know all things.” It seems more likely, based on everything else in the letter, that “you all know” is the correct original reading, since John is countering the claim of false teachers to know more than other believers. The reading “you know all things” seems to have arisen because copyists felt a need to have an object for the verb “know.” Nevertheless, if a translation of the Bible already exists in your region, consider using whichever reading is found in that version. If a translation does not already exist, we recommend that you follow the reading in the ULT text. (See: [[rc://*/ta/man/translate/translate-textvariants]]) 2:1 j043 τεκνία μου 1 Here and in several other places in the book, John uses the diminutive form of the word **children** as an affectionate form of address. Alternate translation: “My dear children” 2:1 v57g rc://*/ta/man/translate/figs-metaphor τεκνία μου 1 John is using the word **children** to describe the believers to whom he is writing. They are under his spiritual care, and so he regards them in that sense as if they were his own children. You could translate this plainly, or you could represent the metaphor as a simile, as UST does. Alternate translation: “You dear believers who are under my care” 2:1 p49e ταῦτα γράφω 1 Here, **these things** refers generally to everything that John has written about in the letter so far. Alternate translation: “I am writing this letter” @@ -112,7 +112,7 @@ front:intro nl27 0 # Introduction to 1 John\n\n## Part 1: General Introductio 2:5 j059 rc://*/ta/man/translate/writing-pronouns αὐτοῦ & αὐτῷ 1 The pronouns **his** and **him** in this verse refer to God. Alternate translation: “God’s … God” 2:5 x88p rc://*/ta/man/translate/figs-possession ἀληθῶς ἐν τούτῳ ἡ ἀγάπη τοῦ Θεοῦ τετελείωται 1 The phrase **the love of God** could mean one of two things. (1) It could refer to a person loving God. Alternate translation: “that person indeed loves God completely” (2) It could refer to God loving people. Alternate translation: “God’s love has completely achieved its purpose in that person’s life” 2:5 j060 rc://*/ta/man/translate/figs-activepassive ἀληθῶς ἐν τούτῳ ἡ ἀγάπη τοῦ Θεοῦ τετελείωται 1 If it would be helpful in your language, you could restate the passive verbal form **has been perfected** with an active verbal form in its place. The person or thing doing the action will depend on how you decide to translate the phrase **the love of God**. Alternate translation: “that person indeed loves God completely” or “God’s love has completely achieved its purpose in that person’s life” -2:5 jdzb rc://*/ta/man/translate/figs-metaphor ἐν τούτῳ γινώσκομεν ὅτι ἐν αὐτῷ ἐσμεν 1 The word **this** could be referring to (1) what John is about to say in verse 6, or (2) what John has just said in verse 5, or (3) both. If your language allows it, you could choose option (3), since both verses are talking about completely obeying God, but most languages will need to choose one or the other. +2:5 jdzb rc://*/ta/man/translate/figs-metaphor ἐν τούτῳ γινώσκομεν ὅτι ἐν αὐτῷ ἐσμεν 1 The word **this** could be referring to (1) what John is about to say in verse 6, or (2) what John has just said in verse 5, or (3) both. If your language allows it, you could choose option (3) since both verses are talking about completely obeying God, but most languages will need to choose one or the other. 2:5 b688 rc://*/ta/man/translate/figs-metaphor ἐν αὐτῷ ἐσμεν 1 John is speaking as if believers could be inside of God. This expression describes having a close relationship with God. Alternate translation: “we are living in fellowship with God” 2:6 u6lu rc://*/ta/man/translate/figs-metaphor ἐν αὐτῷ μένειν 1 See the discussion of the term “remain” in Part 3 of the Introduction to this book. Here to **remain in** God means very much the same thing as to have “fellowship with God” in [1:3](../01/03.md) and [1:6](../01/06.md) and to “be in” God in [2:5](../02/05.md). John is repeating the same idea in different ways. Alternate translation: “he has close fellowship with God” or “he shares life with God” 2:6 j061 rc://*/ta/man/translate/figs-metaphor ἐν αὐτῷ μένειν 1 John once again speaks as if believers could be inside of God. Alternate translation: “he is close friends with God” or “he shares life with God” @@ -121,14 +121,14 @@ front:intro nl27 0 # Introduction to 1 John\n\n## Part 1: General Introductio 2:6 lvw4 rc://*/ta/man/translate/figs-explicit ὀφείλει καθὼς ἐκεῖνος περιεπάτησεν, καὶ αὐτὸς περιπατεῖν 1 John is using the phrase **just as that one walked** specifically to refer to the way that Jesus behaved when he lived on earth. If it would be helpful in your language, you could state that explicitly. Alternate translation: “must walk in the same way as Jesus walked when he was living on earth” 2:6 j063 rc://*/ta/man/translate/writing-pronouns ἐκεῖνος 1 John is using the demonstrative pronoun **that one** to refer to Jesus. Alternate translation: “Jesus” 2:7 py9g rc://*/ta/man/translate/figs-nominaladj ἀγαπητοί 1 **Beloved** is another term of affection by which John addresses the believers to whom he is writing. It involves using the adjective “beloved” as a noun in order to indicate a specific group of people. Your language may use adjectives in the same way. If not, you could translate this with an equivalent expression. Alternate translation: “You people whom I love” or “My dear friends” -2:7 vz9w rc://*/ta/man/translate/figs-idiom ἀπ’ ἀρχῆς 1 John uses the phrase **from the beginning** in various ways in this letter. Here it refers to the time when the people to whom he is writing first believed in Jesus. Alternate translation: “ever since you first believed in Jesus” +2:7 vz9w rc://*/ta/man/translate/figs-idiom ἀπ' ἀρχῆς. 1 John uses the phrase **from the beginning** in various ways in this letter. Here it refers to the time when the people to whom he is writing first believed in Jesus. Alternate translation: “ever since you first believed in Jesus” 2:7 eia9 rc://*/ta/man/translate/figs-metonymy ὁ λόγος ὃν ἠκούσατε 1 John is using **word** to refer to the message that these believers heard, which was communicated through words. Alternate translation: “the message that you heard” 2:7 amu6 rc://*/ta/man/translate/figs-explicit ὁ λόγος ὃν ἠκούσατε 1 The implication is that the specific **word** or message that John is describing is the commandment Jesus gave to believers that they should love one another. See the Gospel of John [13:34](../jhn/13/34.md) and [15:12](../jhn/15/12.md). John indicates this explicitly in this letter in [3:23](../03/23.md) and [4:21](../04/21.md). If it would be helpful to your readers, you could state that explicitly at this point as well. Alternate translation: “the commandment Jesus gave that we should love one another” 2:8 j064 rc://*/ta/man/translate/figs-idiom πάλιν 1 John is using the term **Again** in the sense of “Looking at this again from another perspective.” Alternate translation: “On the other hand” 2:8 i1up rc://*/ta/man/translate/figs-explicit ἐντολὴν καινὴν γράφω ὑμῖν 1 John is referring to the same **commandment** as in [2:7](../02/07.md), the commandment that Jesus gave to love one another, which the believers have had all along. So he does not mean that he is now writing a **new** and different commandment, but rather that this same commandment, which he called “old” there, can also be considered **new** in a certain sense. If it would be helpful to your readers, you could state explicitly what **commandment** John is referring to, and you could give the likely reason why it can be considered **new** as well as “old.” Alternate translation: “the commandment that I am writing to you, to love one another, is also, in a sense, a new commandment, because it is characteristic of a new way of life” 2:8 j065 rc://*/ta/man/translate/grammar-connect-logic-result ὅ ἐστιν ἀληθὲς ἐν αὐτῷ καὶ ἐν ὑμῖν, ὅτι ἡ σκοτία παράγεται, καὶ τὸ φῶς τὸ ἀληθινὸν ἤδη φαίνει 1 If it would be helpful in your language, you could reverse the order of these clauses, since the second clause gives the reason for the result that the first clause describes. It may also be helpful to begin a new sentence here. Alternate translation: “Because the darkness is going away and the true light is already shining, this commandment is true in Jesus and in you” 2:8 j066 rc://*/ta/man/translate/figs-explicit ὅ ἐστιν ἀληθὲς ἐν αὐτῷ καὶ ἐν ὑμῖν 1 Since Jesus consistently obeyed the commandment to love, it is likely that John is emphasizing that believers are doing the same thing themselves. If it would be helpful to your readers, you could bring out this implicit emphasis in your translation. It may also be helpful to begin a new sentence here. Alternate translation: “Jesus truly obeyed this commandment, and you are now truly obeying it as well” -2:8 c2fa rc://*/ta/man/translate/figs-metaphor ὅ ἐστιν ἀληθὲς ἐν αὐτῷ καὶ ἐν ὑμῖν 1 John is speaking as if this commandment were **true** inside of Jesus and these believers. Alternate translation: “Jesus truly obeyed this commandment, and you are now truly obeying it as well” +2:8 c2fa rc://*/ta/man/translate/figs-metaphor ὅ ἐστιν ἀληθὲς ἐν αὐτῷ καὶ ἐν ὑμῖν 1 John is speaking as if this commandment were **true** inside of Jesus and these believers. Alternate translation, as a new sentence: “Jesus truly obeyed this commandment, and you are now truly obeying it as well” 2:8 j067 rc://*/ta/man/translate/writing-pronouns αὐτῷ 1 The pronoun **him** refers to Jesus. John is using him as the supreme example of loving others. Alternate translation: “Jesus” 2:8 i8gr rc://*/ta/man/translate/figs-metaphor ἡ σκοτία παράγεται, καὶ τὸ φῶς τὸ ἀληθινὸν ἤδη φαίνει 1 As in [1:5](../01/05.md), John is using the word **darkness** to represent evil and the word **light** to represent what is holy, right, and good. The **shining** of the light represents its influence on people. Alternate translation: “what is evil is going away and people are able to see what is genuinely good more and more” 2:8 j068 rc://*/ta/man/translate/figs-metonymy τὸ φῶς τὸ ἀληθινὸν 1 Since John calls God “the True One” in [5:20](../05/20.md), he may be referring to God’s goodness and holiness when he says **the true light**. Alternate translation: “the goodness of God” or “the holiness of God” @@ -144,10 +144,10 @@ front:intro nl27 0 # Introduction to 1 John\n\n## Part 1: General Introductio 2:10 j074 rc://*/ta/man/translate/figs-genericnoun τὸν ἀδελφὸν αὐτοῦ 1 If it would be helpful in your language, you could express this term by translating this in the plural, since John is speaking of loving all believers. Alternate translation: “each of his brothers” 2:10 j075 rc://*/ta/man/translate/figs-metaphor ἐν τῷ φωτὶ μένει 1 John is using the word **light** to mean what is holy, right, and good. Alternate translation: “is genuinely doing what is right” 2:10 j076 rc://*/ta/man/translate/figs-metaphor ἐν τῷ φωτὶ μένει 1 See the discussion of the term “remain” in Part 3 of the Introduction to 1 John. Here the word seems to describe behavior that is recognized to be genuine because it is consistent. Alternate translation: “is genuinely doing what is right” -2:10 q2x1 rc://*/ta/man/translate/figs-metaphor σκάνδαλον ἐν αὐτῷ οὐκ ἔστιν 1 John is using the term **stumbling-block**, which means something that a person would trip over, to mean something that would cause a person to sin. Alternate translation: “he has no reason to sin” or “nothing will cause him to sin” -2:10 j077 rc://*/ta/man/translate/figs-explicit σκάνδαλον ἐν αὐτῷ οὐκ ἔστιν 1 John speaks of this **stumbling-block** being **in** or inside a person because it represents the hatred for a fellow believer that he describes in [2:9](../02/09.md). If it would be helpful to your readers, you could indicate this explicitly. Alternate translation: “he has no hatred inside of him that will cause him to sin” +2:10 q2x1 rc://*/ta/man/translate/figs-metaphor σκάνδαλον ἐν αὐτῷ οὐκ ἔστιν 1 John is using the term **stumbling block**, which means something that a person would trip over, to mean something that would cause a person to sin. Alternate translation: “he has no reason to sin” or “nothing will cause him to sin” +2:10 j077 rc://*/ta/man/translate/figs-explicit σκάνδαλον ἐν αὐτῷ οὐκ ἔστιν 1 John speaks of this **stumbling block** being **in** or inside a person because it represents the hatred for a fellow believer that he describes in [2:9](../02/09.md). If it would be helpful to your readers, you could indicate this explicitly. Alternate translation: “he has no hatred inside of him that will cause him to sin” 2:11 j078 rc://*/ta/man/translate/figs-metaphor τὸν ἀδελφὸν αὐτοῦ 1 See how you translated **his brother** in [2:9](../02/09.md). Alternate translation: “a fellow believer” -2:11 j079 rc://*/ta/man/translate/figs-parallelism ἐν τῇ σκοτίᾳ ἐστὶν, καὶ ἐν τῇ σκοτίᾳ περιπατεῖ 1 These two phrases mean similar things. John is likely using repetition for emphasis. If it would be helpful in your language, you could combine these phrases and express the emphasis in a different way. Alternate translation: “is living in complete darkness” +2:11 j079 rc://*/ta/man/translate/figs-parallelism ἐν τῇ σκοτίᾳ ἐστὶν, καὶ ἐν τῇ σκοτίᾳ περιπατεῖ 1 These two phrases mean similar things. It is likely that John is using repetition for emphasis. If it would be helpful in your language, you could combine these phrases and express the emphasis in a different way. Alternate translation: “is living in complete darkness” 2:11 w4r2 rc://*/ta/man/translate/figs-metaphor ἐν τῇ σκοτίᾳ ἐστὶν, καὶ ἐν τῇ σκοτίᾳ περιπατεῖ 1 As in [1:5](../01/05.md), John is using the word **darkness** to mean what is wrong or evil. Alternate translation: “is living in a way that is wrong” or “does what is evil” 2:11 u44x rc://*/ta/man/translate/figs-metaphor ἐν τῇ σκοτίᾳ περιπατεῖ 1 John is using the word **walks** to mean how a person lives and behaves. Alternate translation: “conducts his life in wrong ways” 2:11 j080 rc://*/ta/man/translate/grammar-connect-logic-result οὐκ οἶδεν ποῦ ὑπάγει, ὅτι ἡ σκοτία ἐτύφλωσεν τοὺς ὀφθαλμοὺς αὐτοῦ 1 If it would be helpful in your language, you could reverse the order of these phrases, since the second phrase gives the reason for the result that the first phrase describes. Alternate translation: “because the darkness has blinded his eyes, he does not know where he is going” @@ -158,7 +158,7 @@ front:intro nl27 0 # Introduction to 1 John\n\n## Part 1: General Introductio 2:12 ed41 rc://*/ta/man/translate/figs-activepassive ἀφέωνται ὑμῖν αἱ ἁμαρτίαι 1 If your language does not use this passive form, you can express this with an active form, and you can state who has done the action. Alternate translation: “God has forgiven your sins” 2:12 j082 rc://*/ta/man/translate/writing-pronouns διὰ τὸ ὄνομα αὐτοῦ 1 The pronoun **his** refers to Jesus. Alternate translation: “because of the name of Jesus” 2:12 yjy8 rc://*/ta/man/translate/figs-metonymy διὰ τὸ ὄνομα αὐτοῦ 1 John is using the **name** of Jesus to represent who Jesus is and what he has done. Alternate translation: “on account of Jesus” -2:13 kue2 rc://*/ta/man/translate/figs-metaphor πατέρες 1 The term **fathers** here is likely a figurative description of one part of the believers. In that case, it could mean either: (1) “mature believers” or (2) “church leaders” +2:13 kue2 rc://*/ta/man/translate/figs-metaphor πατέρες 1 The term **fathers** here is likely a figurative description of one part of the believers. In that case, it could mean either: (1) mature believers or (2) church leaders 2:13 y1vm ἐγνώκατε 1 As in [2:4](../02/04.md), John is using the word **know** in a specific sense. See how you translated it there. Alternate translation: “you know very well” 2:13 wmt8 rc://*/ta/man/translate/figs-idiom τὸν ἀπ’ ἀρχῆς 1 John uses the phrase **from the beginning** in various ways in this letter. Here it refers to Jesus or possibly to God the Father. John refers to Jesus with these same words at the beginning of this letter and in a similar way in John 1:1–2. Alternate translation: “him who has always existed” or “Jesus, who has always existed” 2:13 wg4v rc://*/ta/man/translate/figs-metaphor νεανίσκοι 1 Here, **young men** is likely a figurative description of a part of the group of believers. It probably refers to people who have become strong in their faith, even if they are not yet as mature as those in the group of **fathers**, since **young men** are in the time of life when they are strong and vigorous. Alternate translation: “strong believers” @@ -180,7 +180,7 @@ front:intro nl27 0 # Introduction to 1 John\n\n## Part 1: General Introductio 2:14 l74j rc://*/ta/man/translate/figs-metaphor ἰσχυροί ἐστε 1 John is using the word **strong** not literally to describe believers’ physical strength, but to describe their faithfulness to Jesus. Alternate translation: “you are faithful to Jesus” 2:14 u3n8 rc://*/ta/man/translate/figs-metaphor ὁ λόγος τοῦ Θεοῦ ἐν ὑμῖν μένει 1 See the discussion of the term “remain” in Part 3 of the Introduction to 1 John. Here the word seems to describe behavior that is recognized to be genuine because it is consistent. Alternate translation: “you genuinely obey what God has commanded” 2:14 j097 rc://*/ta/man/translate/figs-metonymy ὁ λόγος τοῦ Θεοῦ 1 John is using the term **word** to refer to what God has commanded using words. Alternate translation: “what God has commanded” -2:14 j098 rc://*/ta/man/translate/figs-metaphor νενικήκατε τὸν πονηρόν 1 John speaks of these strong believers refusing to do what the devil wants them to do as if they had defeated him in a struggle. Alternate translation: “you refuse to do what the devil wants you to do” +2:14 j098 rc://*/ta/man/translate/figs-metaphor νενικήκατε τὸν πονηρόν 1 John speaks of these strong believers refusing to do what the devil wants them to do as if they had defeated him in a struggle. Alternate translation: “you have refused to do what the devil wants you to do” 2:14 j099 rc://*/ta/man/translate/figs-nominaladj τὸν πονηρόν 1 John is using the adjective **evil** as a noun in order to indicate a specific being. ULT adds **one** to show this. Your language may use adjectives in the same way. If not, you could translate this with an equivalent expression. Alternate translation: “the one who is evil” 2:14 j100 rc://*/ta/man/translate/figs-metonymy τὸν πονηρόν 1 John is speaking of the devil by association with his characteristic of being **evil**. Alternate translation: “the devil” or “Satan” 2:15 j101 rc://*/ta/man/translate/figs-ellipsis μὴ ἀγαπᾶτε τὸν κόσμον, μηδὲ τὰ ἐν τῷ κόσμῳ 1 In the second phrase in this sentence, John leaves out some of the words that a sentence would need in many languages in order to be complete. These words can be supplied from the first phrase. Alternate translation: “Do not love the world, and do not love any of the things that are in the world” @@ -189,7 +189,7 @@ front:intro nl27 0 # Introduction to 1 John\n\n## Part 1: General Introductio 2:15 p56b rc://*/ta/man/translate/figs-hypo ἐάν τις ἀγαπᾷ τὸν κόσμον, οὐκ ἔστιν ἡ ἀγάπη τοῦ Πατρὸς ἐν αὐτῷ 1 John is describing a hypothetical situation in order to challenge his readers. Alternate translation: “Suppose someone loves the world. Then the love of the Father is not in him” 2:15 s48z rc://*/ta/man/translate/figs-possession οὐκ ἔστιν ἡ ἀγάπη τοῦ Πατρὸς ἐν αὐτῷ 1 The phrase **the love of the Father** could mean: (1) the love that a person has for God the Father. Alternate translation: “that person does not really love God the Father” or (2) the love that God has for people. Alternate translation: “God the Father’s love is not genuinely at work in that person” 2:15 j102 rc://*/ta/man/translate/guidelines-sonofgodprinciples τοῦ Πατρὸς 1 **Father** is an important title for God. Alternate translation: “of God the Father” -2:16 j103 rc://*/ta/man/translate/translate-versebridge ὅτι 1 In this verse, John is giving the reason why the previous sentence is true. If it would be helpful in your language, you could put this reason before that statement of result by combining this verse and the previous one into a verse bridge. In order to create a verse bridge, you could begin this verse with “since” instead of **For**; you could end it with a comma instead of a period; and you could make it the beginning of the second sentence in the previous verse, putting it before “if anyone loves the world.” +2:16 j103 rc://*/ta/man/translate/translate-versebridge ὅτι 1 In this verse, John is giving the reason why the previous sentence is true. If it would be helpful in your language, you could put this reason before that statement of result by combining this verse and the previous one into a verse bridge. In order to create a verse bridge, you could begin this verse with “Since” instead of **For**; you could end it with a comma instead of a period; and you could make it the beginning of the second sentence in the previous verse, putting it before “if anyone loves the world.” 2:16 j104 rc://*/ta/man/translate/figs-metonymy πᾶν τὸ ἐν τῷ κόσμῳ 1 See how you translated the similar expression in [2:15](../02/15.md). Alternate translation: “everything that characterizes the ungodly value system of the people who do not honor God” 2:16 pz3q rc://*/ta/man/translate/figs-metonymy ἡ ἐπιθυμία τῆς σαρκὸς 1 John is using the term **flesh** to mean the physical human body, which is made of **flesh**. Alternate translation: “the strong desire to have sinful physical pleasure” 2:16 x124 rc://*/ta/man/translate/figs-metonymy ἡ ἐπιθυμία τῶν ὀφθαλμῶν 1 John is using the term **eyes** to mean the ability to see. Alternate translation: “the strong desire to have the things that we see” @@ -210,7 +210,7 @@ front:intro nl27 0 # Introduction to 1 John\n\n## Part 1: General Introductio 2:19 rmj7 rc://*/ta/man/translate/figs-metaphor ἐξ ἡμῶν ἐξῆλθαν 1 These people formerly met with the group of believers to whom John is writing. While they physically left the places where the believers met, John is also using the expression **went out** to mean that these people stopped being part of the group. Alternate translation: “They left our group of believers in Jesus” 2:19 ytb1 rc://*/ta/man/translate/figs-explicit ἀλλ’ οὐκ ἦσαν ἐξ ἡμῶν & οὐκ εἰσὶν πάντες ἐξ ἡμῶν 1 John is using the expression **from us** in a slightly different sense in these instances than in the first instance in the verse. In the first instance, it means that these people left the group. In this instance, it means that they were never genuinely part of the group. Alternate translation: “but they were never genuinely part of our group … none of them are genuinely part of our group” 2:19 j113 rc://*/ta/man/translate/figs-explicit οὐκ ἦσαν ἐξ ἡμῶν 1 If it would be helpful to your readers, you could state explicitly why John makes this claim. Alternate translation: “they were never genuinely part of our group, because they did not actually believe in Jesus in the first place” -2:19 j114 rc://*/ta/man/translate/grammar-connect-condition-contrary εἰ γὰρ ἐξ ἡμῶν ἦσαν, μεμενήκεισαν ἂν μεθ’ ἡμῶν 1 John is presenting a situation that is not real to help his readers recognize why the claim that he is making is true. Alternate translation: “We know that they were not genuinely part of our group because they did not continue to participate in it” +2:19 j114 rc://*/ta/man/translate/grammar-connect-condition-contrary εἰ γὰρ ἐξ ἡμῶν ἦσαν, μεμενήκεισαν ἂν μεθ’ ἡμῶν 1 John is presenting a situation that is not real to help his readers recognize why the claim that he is making is true. Alternate translation: “We know that they were not genuinely part of our group, because they did not continue to participate in it” 2:19 jin1 rc://*/ta/man/translate/figs-metaphor μεμενήκεισαν ἂν μεθ’ ἡμῶν 1 See the discussion of the term “remain” in Part 3 of the Introduction to 1 John. Here the word seems to refer to continuing participation in a group. Alternate translation: “they would have continued to participate in our group” 2:19 j115 rc://*/ta/man/translate/figs-ellipsis ἀλλ’ ἵνα φανερωθῶσιν ὅτι οὐκ εἰσὶν πάντες ἐξ ἡμῶν 1 John is leaving out some of the words that a sentence would need in many languages in order to be complete. These words can be supplied from the previous sentence. Alternate translation: “but they left us so that their actions would reveal that all of them were not genuinely part of our group” 2:19 j116 rc://*/ta/man/translate/figs-activepassive ἵνα φανερωθῶσιν 1 See the discussion of the term “appear” in Part 3 of the Introduction to 1 John. Here, the people were revealed as unbelievers when they left the group. If your language does not use passive forms, you can express this with an active form, and you can state what is doing the action. Alternate translation: “they left so that their actions would reveal” @@ -230,7 +230,7 @@ front:intro nl27 0 # Introduction to 1 John\n\n## Part 1: General Introductio 2:21 j126 πᾶν ψεῦδος ἐκ τῆς ἀληθείας οὐκ ἔστιν 1 If it would be helpful in your language, you could express this phrase by clarifying it by making the subject negative and the verb positive. Alternate translation: “no lie is from the truth” 2:21 nruw ἐκ τῆς ἀληθείας 1 This second occurrence of **the truth** could refer to: (1) The same as the first occurrence. Alternate translation: “part of God’s true message” (2) God, who is the source of all truth. Alternate translation: “from God, the One who is true” 2:22 d71l rc://*/ta/man/translate/figs-rquestion τίς ἐστιν ὁ ψεύστης, εἰ μὴ ὁ ἀρνούμενος ὅτι Ἰησοῦς οὐκ ἔστιν ὁ Χριστός? 1 John is using the question form for emphasis. If it would be helpful in your language, you could express this question by translating his words as a statement or exclamation. Alternate translation: “Anyone who denies that Jesus is the Messiah is certainly a liar!” -2:22 d4u7 rc://*/ta/man/translate/figs-doublenegatives ὁ ἀρνούμενος ὅτι Ἰησοῦς οὐκ ἔστιν ὁ Χριστός 1 For emphasis, John is using a double negative in Greek, specifically, a negative verb (**denies**) with a negative particle, “not.” In English, it would come out as, “the one who denies that Jesus is not the Christ.” In Greek, the second negative does not cancel the first to create a positive meaning. But in English, the meaning would inaccurately be positive, which is why ULT uses only one negative. It leaves out “not” and says **the one denying that Jesus is the Christ**. However, if your language uses double negatives for emphasis that do not cancel one another, it would be appropriate to use that construction in your translation. +2:22 d4u7 rc://*/ta/man/translate/figs-doublenegatives ὁ ἀρνούμενος ὅτι Ἰησοῦς οὐκ ἔστιν ὁ Χριστός 1 For emphasis, John is using a double negative in Greek, specifically, a negative verb (**denies**) with a negative particle, “not.” In English, it would come out as “the one who denies that Jesus is not the Christ.” In Greek, the second negative does not cancel the first to create a positive meaning. But in English, the meaning would inaccurately be positive, which is why ULT uses only one negative. It leaves out “not” and says **the one denying that Jesus is the Christ**. However, if your language uses double negatives for emphasis that do not cancel one another, it would be appropriate to use that construction in your translation. 2:22 j128 rc://*/ta/man/translate/figs-genericnoun οὗτός ἐστιν ὁ ἀντίχριστος 1 John is not referring here to the ultimate **antichrist** who will appear at the end of earthly history. John does not have a specific person in view here. Rather, he is speaking generally of all people who oppose Christ. See how you translated the term **antichrist** in [2:18](../02/18.md). Alternate translation: “Such a person is the enemy of Jesus” 2:22 z4t1 rc://*/ta/man/translate/figs-explicit ὁ ἀρνούμενος τὸν Πατέρα καὶ τὸν Υἱόν 1 If it would be helpful to your readers, you could indicate explicitly why John says this about these people. It may be helpful to begin a new sentence here. Alternate translation: “By denying that Jesus is the Messiah, he is denying both God the Father, who sent Jesus to be the Messiah, and Jesus his Son, whom he sent” 2:22 pth9 rc://*/ta/man/translate/guidelines-sonofgodprinciples τὸν Πατέρα καὶ τὸν Υἱόν 1 **Father** and **Son** are important titles that describe the relationship between God and Jesus. Alternate translation: “God the Father and Jesus his Son” @@ -261,7 +261,7 @@ front:intro nl27 0 # Introduction to 1 John\n\n## Part 1: General Introductio 2:27 wr63 rc://*/ta/man/translate/figs-metaphor μένετε ἐν αὐτῷ 1 See the discussion of the term “remain” in Part 3 of the Introduction to 1 John. In this instance, it seems to mean the same thing as in [2:6](../02/06.md). See how you translated it there. Alternate translation: “continue to have a close relationship with him” 2:27 j141 rc://*/ta/man/translate/figs-metaphor μένετε ἐν αὐτῷ 1 John is speaking as if believers could be inside of God. Alternate translation: “continue to have a close relationship with him” 2:28 co6g rc://*/ta/man/checking/headings 0 If you are using section headings, you could put one here before verse 28. Suggested heading: “Children of God” -2:28 tii1 καὶ νῦν 1 John uses the expression **And now** to introduce a new part of the letter, in which he will talk about being children of God and the return of Jesus. In your translation, you could use a word, phrase, or other method that is natural in your language for introducing a new topic. +2:28 tii1 καὶ νῦν 1 John uses the expression **And now** to introduce a new part of the letter, in which he will talk about being children of God and about the return of Jesus. In your translation, you could use a word, phrase, or other method that is natural in your language for introducing a new topic. 2:28 kjn9 rc://*/ta/man/translate/figs-metaphor τεκνία 1 John readdresses the recipients as he begins a new section of the letter. See how you translated **little children** in [2:1](../02/01.md). Alternate translation: “you dear believers who are under my care” 2:28 j142 rc://*/ta/man/translate/figs-metaphor μένετε ἐν αὐτῷ 1 See the discussion of the term “remain” in Part 3 of the Introduction to 1 John. In this instance, John seems to be using the expression in the same way that he has just used it in [2:27](../02/27.md). See how you translated it there. Alternate translation: “continue to have a close relationship with him” 2:28 j143 rc://*/ta/man/translate/writing-pronouns αὐτῷ & ἐὰν φανερωθῇ & ἀπ’ αὐτοῦ & αὐτοῦ 1 The pronouns **him**, **he**, and **his** likely refer to Jesus in this verse, since John speaks of his **coming** or return. Consider whether it might be helpful to your readers or more natural in your language to use the name “Jesus” in one or more of these instances. @@ -276,7 +276,7 @@ front:intro nl27 0 # Introduction to 1 John\n\n## Part 1: General Introductio 2:29 j148 rc://*/ta/man/translate/figs-abstractnouns πᾶς ὁ ποιῶν τὴν δικαιοσύνην 1 If it would be helpful in your language, you could express the idea behind the abstract noun **righteousness** with an adjective such as “right.” Alternate translation: “everyone who does what is right” 2:29 u6er rc://*/ta/man/translate/figs-activepassive πᾶς ὁ ποιῶν τὴν δικαιοσύνην ἐξ αὐτοῦ γεγέννηται 1 If your language does not use this passive form, you can express this with an active form. Alternate translation: “God is the father of everyone who does what is right” 2:29 j149 rc://*/ta/man/translate/figs-metaphor πᾶς ὁ ποιῶν τὴν δικαιοσύνην ἐξ αὐτοῦ γεγέννηται 1 Since believers have not literally **been begotten** by God, John means this. He says in [4:9](../04/09.md) that Jesus is the “only-begotten” of God, since God is the actual Father of Jesus in a way that he is not the actual father of believers. Alternate translation: “God is the spiritual father of everyone who does what is right” -3:intro d8r2 0 # 1 John 3 General Notes\n\n## Structure and formatting\n\n1. Genuine children of God do not sin (3:1–10, continuing from 2:28)\n2. Genuine believers help one another sacrificially (3:11–18)\n3. Genuine believers have confidence in prayer (3:19–24)\n\n## Special concepts in this chapter\n\n### “children of God”\n\nPeople are sometimes described as “children of God” because God created them. However, John uses this expression in a different sense in this chapter. He uses it to describe people who have entered into a father-child relationship with God by putting their faith and trust in Jesus. God indeed created all people, but people can only become children of God in this sense by believing in Jesus. “Children” in this usage does not refer to those who are young, but only to the relationship that people have at any age to their father. (See: [[rc://*/tw/dict/bible/kt/believe]])\n\n## Other possible translation difficulties in this chapter\n\n### “the one who keeps his commandments remains in him, and he in him” (3:24)\n\nThis does not mean that keeping our salvation is conditional on doing certain works. Rather, John is describing the results of keeping the commandments that he describes in [3:32](../03/32.md). Those commandments are to believe in Jesus and to love one another. John is saying that the person who believes in Jesus and loves others shows that he has a close relationship with God, and that he will continue to have that close relationship because of this obedience. Christians around the world hold different beliefs about whether people who have been saved can lose their salvation. That is not what John is addressing here, and translators should be careful not to let how they understand that issue affect how they translate this passage. (See: [[rc://*/tw/dict/bible/kt/eternity]] and [[rc://*/tw/dict/bible/kt/save]])\n\n## Important textual issues in this chapter\n\nIn [3:1](../03/01.md), the most accurate ancient manuscripts include the words “and we are.” That is the reading that ULT follows. However, some other ancient manuscripts do not include these words, and so some Bibles do not have them. If a translation of the Bible already exists in your region, consider using whichever reading is found in that version. If a translation does not already exist, we recommend that you follow the reading in the ULT text. (See: [[rc://*/ta/man/translate/translate-textvariants]]) +3:intro d8r2 0 # 1 John 3 General Notes\n\n## Structure and Formatting\n\n1. Genuine children of God do not sin (3:1–10, continuing from 2:28)\n2. Genuine believers help one another sacrificially (3:11–18)\n3. Genuine believers have confidence in prayer (3:19–24)\n\n## Special Concepts in this Chapter\n\n### “children of God”\n\nPeople are sometimes described as “children of God” because God created them. However, John uses this expression in a different sense in this chapter. He uses it to describe people who have entered into a father-child relationship with God by putting their faith and trust in Jesus. God indeed created all people, but people can only become children of God in this sense by believing in Jesus. “Children” in this usage does not refer to those who are young, but only to the relationship that people have at any age to their father. (See: [[rc://*/tw/dict/bible/kt/believe]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### “the one who keeps his commandments remains in him, and he in him” (3:24)\n\nThis does not mean that keeping our salvation is conditional on doing certain works. Rather, John is describing the results of keeping the commandments that he describes in [3:32](../03/32.md). Those commandments are to believe in Jesus and to love one another. John is saying that the person who believes in Jesus and loves others shows that he has a close relationship with God, and that he will continue to have that close relationship because of this obedience. Christians around the world hold different beliefs about whether people who have been saved can lose their salvation. That is not what John is addressing here, and translators should be careful not to let how they understand that issue affect how they translate this passage. (See: [[rc://*/tw/dict/bible/kt/eternity]] and [[rc://*/tw/dict/bible/kt/save]])\n\n## Important Textual Issues in this Chapter\n\nIn [3:1](../03/01.md), the most accurate ancient manuscripts include the words “and we are.” That is the reading that ULT follows. However, some other ancient manuscripts do not include these words, and so some Bibles do not have them. If a translation of the Bible already exists in your region, consider using whichever reading is found in that version. If a translation does not already exist, we recommend that you follow the reading in the ULT text. (See: [[rc://*/ta/man/translate/translate-textvariants]]) 3:1 gl8n rc://*/ta/man/translate/figs-metaphor ἴδετε 1 John is using the term **See**. Alternate translation: “Consider” 3:1 j150 ποταπὴν ἀγάπην δέδωκεν ἡμῖν ὁ Πατὴρ 1 Alternate translation: “how greatly the Father has loved us” 3:1 j151 rc://*/ta/man/translate/guidelines-sonofgodprinciples ὁ Πατὴρ 1 **Father** is an important title for God. Alternate translation: “God the Father” @@ -413,12 +413,12 @@ front:intro nl27 0 # Introduction to 1 John\n\n## Part 1: General Introductio 3:24 fz4g rc://*/ta/man/translate/figs-gendernotations καὶ αὐτὸς ἐν αὐτῷ 1 Although the term **him** here is masculine, John is using the word in a generic sense that includes both men and women. Alternate translation: “and God continues to have a close relationship with that person” 3:24 j231 rc://*/ta/man/translate/figs-idiom ἐν τούτῳ γινώσκομεν ὅτι 1 This is an idiomatic expression that John uses many times in this letter. Alternate translation: “this is how we know that” 3:24 j232 rc://*/ta/man/translate/figs-metaphor μένει ἐν ἡμῖν 1 See the discussion of the term “remain” in Part 3 of the Introduction to 1 John. In this instance, it seems to mean the same thing as it does earlier in the verse. Alternate translation: “he continues to have a close relationship with us” -4:intro l3qa 0 # 1 John 4 General Notes\n\n## Structure and formatting\n\n1. It is false teaching to deny that Jesus became human (4:1–6)\n2. Genuine believers love one another as God has loved them (4:7–21)\n\n## Special concepts in this chapter\n\n### “Spirit” and “spirit”\n\nJohn uses the word “spirit” in different ways in this chapter.\nSometimes the word “spirit” clearly refers to a supernatural being.\nSometimes the word “spirit” may refer either to the human spirit, to the character of something, or to a supernatural being. Therefore, the expressions “the spirit of the antichrist,” “the spirit of truth,” and “the spirit of error” may refer to the spirit of the humans who promote those things, the attitudes and thinking that are typical of those things, or to spiritual beings who inspire those things.\nWhen the word is written with a capital letter, as in the expressions “the Spirit of God” and “his Spirit,” it refers to the Holy Spirit.\n\n## Other possible translation difficulties in this chapter\n\n### Loving God\n\nIf people love God, they should show it in the way that they live and the way that they treat other people. Doing this may assure us that God has saved us and that we belong to him. But loving others does not save us. Be sure that this is clear in your translation. John says in 4:7 that “everyone who loves is begotten from God and knows God.” As the notes explain, this means that God is the spiritual father of everyone who loves, and everyone who loves is in a close relationship with God. But this love from God is a sign that they belong to God only because of what Jesus did for them on the cross, as John says in 4:10. They were saved by what Jesus did, not because they themselves loved others. (See: [[rc://*/tw/dict/bible/kt/save]])\n\n## Important textual issues in this chapter\n\nIn [4:3](../04/03.md), the most accurate ancient manuscripts say “acknowledge Jesus.” That is the reading that ULT follows. Some other ancient manuscripts say “acknowledge Jesus Christ having come in the flesh.” (Some of these manuscripts say “Jesus” or “the Lord Jesus” instead of “Jesus Christ.”) If a translation of the Bible already exists in your region, consider using whichever reading is found in that version. If a translation does not already exist, we recommend that you follow the reading in the ULT text. (See: [[rc://*/ta/man/translate/translate-textvariants]]) +4:intro l3qa 0 # 1 John 4 General Notes\n\n## Structure and Formatting\n\n1. It is false teaching to deny that Jesus became human (4:1–6)\n2. Genuine believers love one another as God has loved them (4:7–21)\n\n## Special Concepts in this Chapter\n\n### “Spirit” and “spirit”\n\nJohn uses the word “spirit” in different ways in this chapter.\nSometimes the word “spirit” clearly refers to a supernatural being. Sometimes the word “spirit” may refer either to the human spirit, to the character of something, or to a supernatural being. Therefore, the expressions “the spirit of the antichrist,” “the spirit of truth,” and “the spirit of error” may refer to the spirit of the humans who promote those things, the attitudes and thinking that are typical of those things, or to spiritual beings who inspire those things.\nWhen the word is written with a capital letter, as in the expressions “the Spirit of God” and “his Spirit,” it refers to the Holy Spirit.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Loving God\n\nIf people love God, they should show it in the way that they live and the way that they treat other people. Doing this may assure us that God has saved us and that we belong to him. But loving others does not save us. Be sure that this is clear in your translation. John says in 4:7 that “everyone who loves is begotten from God and knows God.” As the notes explain, this means that God is the spiritual father of everyone who loves, and everyone who loves is in a close relationship with God. But this love from God is a sign that they belong to God only because of what Jesus did for them on the cross, as John says in 4:10. They were saved by what Jesus did, not because they themselves loved others. (See: [[rc://*/tw/dict/bible/kt/save]])\n\n## Important Textual Issues in this Chapter\n\nIn [4:3](../04/03.md), the most accurate ancient manuscripts say “acknowledge Jesus.” That is the reading that ULT follows. Some other ancient manuscripts say “acknowledge Jesus Christ having come in the flesh.” (Some of these manuscripts say “Jesus” or “the Lord Jesus” instead of “Jesus Christ.”) If a translation of the Bible already exists in your region, consider using whichever reading is found in that version. If a translation does not already exist, we recommend that you follow the reading in the ULT text. (See: [[rc://*/ta/man/translate/translate-textvariants]]) 4:1 a7h4 rc://*/ta/man/checking/headings 0 If you are using section headings, you could put one here before verse 1. Suggested heading: “Recognizing the Spirit of God” 4:1 h1lv rc://*/ta/man/translate/figs-nominaladj ἀγαπητοί 1 See how you translated **Beloved** in [2:7](../02/07.md). Alternate translation: “You people whom I love” 4:1 zm7f rc://*/ta/man/translate/figs-metonymy μὴ παντὶ πνεύματι πιστεύετε, ἀλλὰ δοκιμάζετε τὰ πνεύματα 1 John is speaking of a prophet by association with the **spirit** that would inspire a prophet to speak. Alternate translation: “do not believe every prophet; instead, consider carefully what prophets say” 4:1 j234 εἰ ἐκ τοῦ Θεοῦ ἐστιν 1 John uses the expression **from God** in various ways in this letter. Here it refers to origin. Alternate translation: “in order to determine whether God has sent them” or “in order to determine whether God is inspiring them” -4:1 x71q rc://*/ta/man/translate/figs-ellipsis εἰ ἐκ τοῦ Θεοῦ ἐστιν 1 This sentence leaves out some of the words that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply these words. Alternate translation: “to see whether they are from God, or whether they are not from God” +4:1 x71q rc://*/ta/man/translate/figs-ellipsis εἰ ἐκ τοῦ Θεοῦ ἐστιν 1 This sentence leaves out some of the words that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply these words. Alternate translation: “to see whether they are from God or whether they are not from God” 4:1 j235 rc://*/ta/man/translate/figs-metonymy ἐξεληλύθασιν εἰς τὸν κόσμον 1 John uses **world** to mean various things in this letter. Here it refers to the people living in the world. Alternate translation: “are out there speaking to people” 4:2 j236 rc://*/ta/man/translate/figs-idiom ἐν τούτῳ γινώσκετε 1 This is an idiomatic expression that John uses many times in this letter. Alternate translation: “This is how you can recognize” 4:2 j237 rc://*/ta/man/translate/figs-metonymy πᾶν πνεῦμα ὃ ὁμολογεῖ 1 John is speaking of a prophet by association with the **spirit** that would inspire a prophet to speak. Alternate translation: “Every prophet who teaches” @@ -446,7 +446,7 @@ front:intro nl27 0 # Introduction to 1 John\n\n## Part 1: General Introductio 4:5 j253 rc://*/ta/man/translate/figs-idiom ὁ κόσμος αὐτῶν ἀκούει 1 The word **listens** is an idiom that means “believes” or “is persuaded by.” Alternate translation: “ungodly people believe them” 4:6 j254 rc://*/ta/man/translate/figs-exclusive ἡμεῖς & ἡμῶν & ἡμῶν 1 The pronouns **We** and **us** in this verse are probably exclusive, and so if your language marks that distinction, we recommend using the exclusive form in your translation. John appears to be speaking here of himself and his fellow eyewitnesses of the resurrection as teachers of the truth about Jesus. He has already said that the believers to whom he is writing are from God in [4:4](../04/04.md). 4:6 j328 rc://*/ta/man/translate/figs-idiom ἡμεῖς ἐκ τοῦ Θεοῦ ἐσμεν 1 Here, **from God** could mean: (1) that John and his fellow eyewitnesses teach the truth about Jesus because God has sent them to do that. Alternate translation: “God has sent us” (2) the same thing as it does in [4:4](../04/04.md) and in [4:1–3](../04/01.md). Alternate translation: “We belong to God” -4:6 j256 rc://*/ta/man/translate/figs-idiom ἡμεῖς ἐκ τοῦ Θεοῦ ἐσμεν 1 If you have decided that **We are from God** means “God has sent us,” and if it would be helpful to your readers, you could state explicitly what God has sent John and the other eyewitnesses to do, either here or in a footnote. Alternate translation: “God has sent us to teach the truth about Jesus as eyewitnesses to his life on earth” +4:6 j256 rc://*/ta/man/translate/figs-idiom ἡμεῖς ἐκ τοῦ Θεοῦ ἐσμεν 1 If you have decided that **We are from God** means “God has sent us,” and if it would be helpful to your readers, either here or in a footnote you could state explicitly what God has sent John and the other eyewitnesses to do. Alternate translation: “God has sent us to teach the truth about Jesus as eyewitnesses to his life on earth” 4:6 j257 ὁ γινώσκων τὸν Θεὸν 1 As in [2:3–4](../02/03.md), John is using the word **knowing** in a specific sense. See how you translated it there. Alternate translation: “Anyone who has a close relationship with God” 4:6 j258 rc://*/ta/man/translate/figs-idiom ἀκούει ἡμῶν & οὐκ ἀκούει ἡμῶν 1 As in [4:5](../04/05.md), the word **listens** is an idiom that means “believes” or “is persuaded by.” Alternate translation: “believes what we teach … does not believe what we teach” 4:6 j259 rc://*/ta/man/translate/figs-idiom ὃς οὐκ ἔστιν ἐκ τοῦ Θεοῦ 1 The expression **from God** means the same thing in this verse as in [4:4](../04/04.md). See how you translated it there. Alternate translation: “Whoever does not belong to God” or “Whoever is not living in relationship with God” @@ -506,7 +506,7 @@ front:intro nl27 0 # Introduction to 1 John\n\n## Part 1: General Introductio 4:17 ypv4 rc://*/ta/man/translate/figs-idiom ἐν τούτῳ 1 As in [4:9](../04/09.md), **In this** means something similar to the idiomatic expression “in this we know” that John uses many times in this letter. Alternate translation: “This is how” 4:17 bp6d rc://*/ta/man/translate/writing-pronouns ἐν τούτῳ 1 **In this** may refer: (1) backward to the last sentence of verse 16. Alternate translation: “By remaining in God,” (2) forward to the clause beginning **because just as that one is**. Alternate translation: “By loving others just the way that Jesus does,” 4:17 m76g rc://*/ta/man/translate/figs-activepassive τετελείωται ἡ ἀγάπη μεθ’ ἡμῶν 1 See how you translated the similar expression in [2:5](../02/05.md). Since John speaks in the previous verse of God’s love, here John is probably continuing to refer to God’s love for us, rather than to our love for God. Alternate translation: “God’s love has achieved its purpose in our lives” -4:17 j281 rc://*/ta/man/translate/grammar-connect-logic-result ἵνα παρρησίαν ἔχωμεν ἐν τῇ ἡμέρᾳ τῆς κρίσεως 1 The clause beginning **so that** could function as: (1) a result clause. That is, John may be saying that as a result of God’s love achieving its purposes in our lives now, we will be confident on the day of judgment of his forgiveness and acceptance. If you decide that is the case, then your translation should follow the conventions of your language for result clauses. Alternate translation: “with the result that we may have confidence in the day of judgment” (2) a purpose clause. That is, John may be saying that one reason why God is having his love achieve its purpose in our lives now is because he wants us to be confident on the day of judgment of his forgiveness and acceptance. If you decide that is the case, then your translation should follow the conventions of your language for purpose clauses. +4:17 j281 rc://*/ta/man/translate/grammar-connect-logic-result ἵνα παρρησίαν ἔχωμεν ἐν τῇ ἡμέρᾳ τῆς κρίσεως 1 The clause beginning **so that** could function as: (1) a result clause. That is, John may be saying that as a result of God’s love achieving its purposes in our lives now, we will be confident on the day of judgment of his forgiveness and acceptance. If you decide that is the case, then your translation should follow the conventions of your language for result clauses. Alternate translation: “with the result that we may have confidence in the day of judgment” (2) a purpose clause. That is, John may be saying that one reason why God is having his love achieve its purpose in our lives now is that on the day of judgment, he wants us to be confident of his forgiveness and acceptance. If you decide that is the case, then your translation should follow the conventions of your language for purpose clauses. 4:17 j282 rc://*/ta/man/translate/figs-explicit ἵνα παρρησίαν ἔχωμεν 1 If it would be helpful to your readers, you could state explicitly what believers will **have confidence** about. Alternate translation: “so that we will be confident that God has forgiven us and will accept us” 4:17 j283 rc://*/ta/man/translate/figs-abstractnouns ἵνα παρρησίαν ἔχωμεν 1 If it would be helpful in your language, you could express the idea behind the abstract noun **confidence** with an adjective such as “confident.” Alternate translation: “so that we will be confident that God has forgiven us and will accept us” 4:17 j284 rc://*/ta/man/translate/figs-idiom ἐν τῇ ἡμέρᾳ τῆς κρίσεως 1 John is using the term **day** to refer to a specific time. Alternate translation: “at the time when God judges us” @@ -533,7 +533,7 @@ front:intro nl27 0 # Introduction to 1 John\n\n## Part 1: General Introductio 4:21 j298 rc://*/ta/man/translate/writing-pronouns ἀπ’ αὐτοῦ 1 The pronoun **him** refers to God. Alternate translation: “from God” 4:21 jrd1 rc://*/ta/man/translate/figs-genericnoun ὁ ἀγαπῶν τὸν Θεὸν 1 Here, **the one** refers to anyone who loves God. Alternate translation: “anyone who loves God” 4:21 j299 rc://*/ta/man/translate/figs-metaphor τὸν ἀδελφὸν αὐτοῦ 1 See how you translated **his brother** in [2:9](../02/09.md). Alternate translation: “each fellow believer” -5:intro bxm4 0 # 1 John 5 General Notes\n\n## Structure and formatting\n\n1. It is false teaching to deny that Jesus is the Son of God (5:1–12)\n2. Closing of Letter (5:13–21)\n\n## Possible translation difficulties in this chapter\n\n### “a sin towards death”\n\nIt is not entirely clear what John means by this phrase. The word “death” could refer either to physical death or to spiritual death, which is eternal separation from God. See the further discussion in the notes to [5:16](../05/16.md). (See: [[rc://*/tw/dict/bible/other/death]])\n\n### “the whole world lies in the power of the evil one”\n\nThe phrase “the evil one” refers to Satan. God has allowed him to rule the world, but, ultimately, God is in control over everything. God keeps his children safe from the evil one. (See: [[rc://*/tw/dict/bible/kt/satan]])\n\n## Important textual issues in this chapter\n\nIn [5:7–8](../05/07.md), all ancient manuscripts say: “For there are three who testify, the Spirit and the water and the blood, and the three are unto the one.” That is the reading that ULT follows. Some much later manuscripts say: “For there are three who testify in heaven: the Father, the Word, and the Holy Spirit, and these three are one; and there are three who testify on earth: the Spirit and the water and the blood, and these three are unto the one.” In this case, translators are advised to translate this as the ULT text does, since there is wide agreement that it follows the accurate reading. However, if there are older versions of the Bible in your region that have the longer reading, you could include it, but you should put it inside square brackets [ ] and indicate in a footnote that it was most likely not in the original version of 1 John. (See: [[rc://*/ta/man/translate/translate-textvariants]]) +5:intro bxm4 0 # 1 John 5 General Notes\n\n## Structure and Formatting\n\n1. It is false teaching to deny that Jesus is the Son of God (5:1–12)\n2. Closing of Letter (5:13–21)\n\n## Possible Translation Difficulties in this Chapter\n\n### “a sin toward death”\n\nIt is not entirely clear what John means by this phrase. The word “death” could refer either to physical death or to spiritual death, which is eternal separation from God. See the further discussion in the notes to [5:16](../05/16.md). (See: [[rc://*/tw/dict/bible/other/death]])\n\n### “the whole world lies in the power of the evil one”\n\nThe phrase “the evil one” refers to Satan. God has allowed him to rule the world, but, ultimately, God is in control over everything. God keeps his children safe from the evil one. (See: [[rc://*/tw/dict/bible/kt/satan]])\n\n## Important textual issues in this chapter\n\nIn [5:7–8](../05/07.md), all ancient manuscripts say: “For there are three who testify, the Spirit and the water and the blood, and the three are unto the one.” That is the reading that ULT follows. Some much later manuscripts say: “For there are three who testify in heaven: the Father, the Word, and the Holy Spirit, and these three are one; and there are three who testify on earth: the Spirit and the water and the blood, and these three are unto the one.” In this case, translators are advised to translate this as the ULT text does, since there is wide agreement that it follows the accurate reading. However, if there are older versions of the Bible in your region that have the longer reading, you could include it, but you should put it inside square brackets [ ] and indicate in a footnote that it was most likely not in the original version of 1 John. (See: [[rc://*/ta/man/translate/translate-textvariants]]) 5:1 ex42 rc://*/ta/man/checking/headings 0 If you are using section headings, you could put one here before verse 1. Suggested heading: “Jesus is the Messiah and Son of God” 5:1 j300 ὁ Χριστὸς 1 **Christ** is the Greek word for “Messiah.” Alternate translation: “the Messiah” 5:1 j301 rc://*/ta/man/translate/figs-activepassive πᾶς ὁ πιστεύων ὅτι Ἰησοῦς ἐστιν ὁ Χριστὸς, ἐκ τοῦ Θεοῦ γεγέννηται 1 See how you translated the similar expression in [2:29](../02/29.md). Alternate translation: “God is the father of everyone who believes that Jesus is the Messiah” @@ -548,7 +548,7 @@ front:intro nl27 0 # Introduction to 1 John\n\n## Part 1: General Introductio 5:3 j306 rc://*/ta/man/translate/figs-possession ἡ ἀγάπη τοῦ Θεοῦ 1 In this context, the phrase **the love of God** refers to believers loving God. John speaks in the previous verse of “when we love God.” Alternate translation: “what it means to love God” 5:3 uik3 rc://*/ta/man/translate/figs-idiom ἵνα τὰς ἐντολὰς αὐτοῦ τηρῶμεν 1 Here, **keep** is an idiom that means “obey.” Alternate translation: “that we should obey his commandments” 5:3 c5z1 rc://*/ta/man/translate/figs-metaphor αἱ ἐντολαὶ αὐτοῦ βαρεῖαι οὐκ εἰσίν 1 John speaks of God’s **commandments** as if they had weight but did not weigh very much. Alternate translation: “his commandments are not difficult to obey” -5:4 j307 rc://*/ta/man/translate/translate-versebridge ὅτι πᾶν τὸ γεγεννημένον ἐκ τοῦ Θεοῦ, νικᾷ τὸν κόσμον 1 In order to create a verse bridge, you could begin this sentence with “since” instead of **for**; you could end it with a comma instead of a period; and you could make it the beginning of the second sentence in the previous verse. It would go before “his commandments are not burdensome.” The word “And” would be left out. The result of combining verses 4 and 5 would be: “For this is the love of God, that we should keep his commandments. Since everyone who has been begotten from God overcomes the world, his commandments are not burdensome. And this is the victory that has overcome the world, our faith.” +5:4 j307 rc://*/ta/man/translate/translate-versebridge ὅτι πᾶν τὸ γεγεννημένον ἐκ τοῦ Θεοῦ, νικᾷ τὸν κόσμον 1 In order to create a verse bridge, you could begin this sentence with “Since” instead of **For**; you could end it with a comma instead of a period; and you could make it the beginning of the second sentence in the previous verse. It would go before “his commandments are not burdensome.” The word “And” would be left out. The result of combining verses 4 and 5 would be: “For this is the love of God, that we should keep his commandments. Since everyone who has been begotten from God overcomes the world, his commandments are not burdensome. And this is the victory that has overcome the world, our faith.” 5:4 i2bf rc://*/ta/man/translate/figs-activepassive πᾶν τὸ γεγεννημένον ἐκ τοῦ Θεοῦ 1 See how you translated the similar expression in [2:29](../02/29.md). Alternate translation: “everyone whose father is God” 5:4 j308 rc://*/ta/man/translate/figs-metaphor πᾶν τὸ γεγεννημένον ἐκ τοῦ Θεοῦ 1 See whether in [2:29](../02/29.md) you decided to explain this metaphor. Alternate translation: “everyone whose spiritual father is God” 5:4 g3uw rc://*/ta/man/translate/figs-metaphor νικᾷ τὸν κόσμον 1 As in [2:13](../02/13.md), John is using the word **overcomes**. He is speaking of the believers’ refusal to live by the value system of ungodly people as if the believers had defeated that system in a struggle. Alternate translation: “does not live by the value system of ungodly people” @@ -562,7 +562,7 @@ front:intro nl27 0 # Introduction to 1 John\n\n## Part 1: General Introductio 5:5 db4f rc://*/ta/man/translate/figs-metaphor νικῶν τὸν κόσμον 1 See how you translated **overcomes the world** in the previous verse. Alternate translation: “who does not live by the value system of ungodly people” 5:5 j311 rc://*/ta/man/translate/figs-metonymy τὸν κόσμον 1 See how you translated **the world** in the previous verse. Alternate translation: “the value system of ungodly people” 5:5 drv2 rc://*/ta/man/translate/guidelines-sonofgodprinciples ὁ Υἱὸς τοῦ Θεοῦ 1 **Son of God** is an important title for Jesus that describes his relationship to God. -5:6 js27 rc://*/ta/man/translate/figs-metonymy οὗτός ἐστιν ὁ ἐλθὼν δι’ ὕδατος καὶ αἵματος 1 John is specifying here what it means to believe fully that “Jesus is the Son of God,” as he described in the previous verse. The terms **water** and **blood** are metonyms, representing different important ways that the Son of God **came** to us. You may want to clarify these meanings in the text, or do so in a footnote. The **blood** represents Jesus’ death on the cross, when he shed his blood as the Savior of the world. The **water** could stand for: (1) Jesus’ baptism. When John baptized Jesus in the water of the Jordan River, the Son of God began his ministry of reconciling the world to God. See the UST. (2) Jesus’ birth. There was the breaking of the birth water when the Son of God was born as a man. Alternate translation: “This is the one who came through the water of human birth and the blood of his sacrificial death” +5:6 js27 rc://*/ta/man/translate/figs-metonymy οὗτός ἐστιν ὁ ἐλθὼν δι’ ὕδατος καὶ αἵματος 1 John is specifying here what it means to believe fully that “Jesus is the Son of God,” as he described in the previous verse. The terms **water** and **blood** are metonyms representing different important ways that the Son of God **came** to us. You may want to clarify these meanings in the text or do so in a footnote. The **blood** represents Jesus’ death on the cross, when he shed his blood as the Savior of the world. The **water** could stand for: (1) Jesus’ baptism. When John baptized Jesus in the water of the Jordan River, the Son of God began his ministry of reconciling the world to God. See the UST. (2) Jesus’ birth. There was the breaking of the birth water when the Son of God was born as a man. Alternate translation: “This is the one who came through the water of human birth and the blood of his sacrificial death” 5:6 j312 rc://*/ta/man/translate/figs-explicit ὁ ἐλθὼν 1 If it would be helpful to your readers, you could state more explicitly what this means, as UST does. 5:6 fgl6 rc://*/ta/man/translate/figs-metaphor δι’ ὕδατος καὶ αἵματος 1 John is using a metaphor that pictures **water and blood** conveying Jesus to us or Jesus coming to us through water and through blood. The meaning is that Jesus became our Savior as he experienced baptism in water and submitted himself to death on the cross. Alternate translation “as our Savior, undergoing baptism and death” 5:6 x777 rc://*/ta/man/translate/grammar-connect-exceptions οὐκ ἐν τῷ ὕδατι μόνον, ἀλλ’ ἐν τῷ ὕδατι καὶ ἐν τῷ αἵματι 1 If it sounds confusing in your language to say **not in water … but in water**, you could reword this to avoid repeating the phrase **in water**. Alternate translation: “not in water alone, but also in blood” @@ -576,8 +576,8 @@ front:intro nl27 0 # Introduction to 1 John\n\n## Part 1: General Introductio 5:9 j322 rc://*/ta/man/translate/grammar-connect-condition-fact εἰ τὴν μαρτυρίαν τῶν ἀνθρώπων λαμβάνομεν 1 John is speaking as if this were a hypothetical possibility, but he means that it is actually true. If your language does not state something this way if it is certain or true, and if your readers might think that what John is saying is not certain, then you could translate his words as an affirmative statement. Alternate translation: “Since we receive the testimony of men” 5:9 ai6a rc://*/ta/man/translate/figs-idiom τὴν μαρτυρίαν τῶν ἀνθρώπων λαμβάνομεν 1 This is an idiom. Alternate translation: “we believe people when they give testimony” 5:9 j323 rc://*/ta/man/translate/figs-gendernotations τῶν ἀνθρώπων 1 Although the term **men** is masculine, John is using the word in a generic sense that could include both men and women. Alternate translation: “of people” -5:9 k2de rc://*/ta/man/translate/figs-explicit ἡ μαρτυρία τοῦ Θεοῦ μείζων ἐστίν 1 The word **greater** implicitly means that the testimony of God is more reliable than human testimony, since God knows everything and God always tells the truth. Alternate translation: “the testimony of God is more reliable” -5:9 nxq1 rc://*/ta/man/translate/figs-ellipsis ἡ μαρτυρία τοῦ Θεοῦ μείζων ἐστίν 1 John is leaving out some of the words that a sentence would need in many languages in order to be complete. These words can be supplied from the previous phrase. Alternate translation: “we should certainly receive the testimony of God, since it is greater” or “we should certainly believe God when he gives testimony, since his testimony is even more reliable” +5:9 k2de rc://*/ta/man/translate/figs-explicit ἡ μαρτυρία τοῦ Θεοῦ μείζων ἐστίν 1 The word **greater** implicitly means that the testimony of God is more reliable than human testimony since God knows everything and God always tells the truth. Alternate translation: “the testimony of God is more reliable” +5:9 nxq1 rc://*/ta/man/translate/figs-ellipsis ἡ μαρτυρία τοῦ Θεοῦ μείζων ἐστίν 1 John is leaving out some of the words that a sentence would need in many languages in order to be complete. These words can be supplied from the previous phrase. Alternate translation: “we should certainly receive the testimony of God since it is greater” or “we should certainly believe God when he gives testimony since his testimony is even more reliable” 5:9 j324 ὅτι αὕτη ἐστὶν ἡ μαρτυρία τοῦ Θεοῦ, ὅτι μεμαρτύρηκεν περὶ τοῦ Υἱοῦ αὐτοῦ 1 Here, **For** could be introducing: (1) the content of God’s testimony to his Son. In that case, the content itself comes in [5:11](../05/11.md) after he repeats, “this is the testimony.” Verse 10 talks about the importance of believing God’s testimony. Alternate translation: “Now this is the testimony that God himself has given regarding his Son” (2) the reason why the testimony of God is greater than human testimony. Alternate translation: “After all, this is God who has told us about his own Son.” 5:9 ro4w rc://*/ta/man/translate/writing-pronouns αὕτη ἐστὶν ἡ μαρτυρία τοῦ Θεοῦ 1 Here, **this** could refer to: (1) God’s testimony, which John says in [5:11](../05/11.md). Alternate translation: “I will tell you what God’s testimony is” (2) the three testimonies from [5:8](../05/08.md). Alternate translation: “those things are the testimony of God” 5:9 gt7u rc://*/ta/man/translate/guidelines-sonofgodprinciples τοῦ Υἱοῦ αὐτοῦ 1 **Son** is an important title for Jesus. Alternate translation: “his Son Jesus” @@ -602,7 +602,7 @@ front:intro nl27 0 # Introduction to 1 John\n\n## Part 1: General Introductio 5:13 wns6 rc://*/ta/man/translate/figs-metonymy τοῖς πιστεύουσιν εἰς τὸ ὄνομα τοῦ Υἱοῦ τοῦ Θεοῦ 1 As in [2:12](../02/12.md), John is using the **name** of Jesus to represent who Jesus is and what he has done. Alternate translation: “who believe in the Son of God and what he has done for you” 5:13 gg32 rc://*/ta/man/translate/guidelines-sonofgodprinciples τοῦ Υἱοῦ τοῦ Θεοῦ 1 **Son of God** is an important title for Jesus that describes his relationship to God. 5:13 j331 rc://*/ta/man/translate/figs-metaphor ὅτι ζωὴν ἔχετε αἰώνιον 1 The emphasis in this verse seems to be more on the future aspect of the expression **eternal life**. Alternate translation: “that you will live forever in God’s presence after you die” -5:14 j332 rc://*/ta/man/translate/figs-explicit αὕτη ἐστὶν ἡ παρρησία ἣν ἔχομεν πρὸς αὐτόν 1 If it would be helpful to your readers, as in [3:21](../03/21.md) you could state explicitly what this **confidence** applies to, in light of what John says in the rest of this sentence. Alternate translation: “we can be confident of this as we pray to God” +5:14 j332 rc://*/ta/man/translate/figs-explicit αὕτη ἐστὶν ἡ παρρησία ἣν ἔχομεν πρὸς αὐτόν 1 If it would be helpful to your readers, as in [3:21](../03/21.md) you could state explicitly what this **confidence** applies to in light of what John says in the rest of this sentence. Alternate translation: “we can be confident of this as we pray to God” 5:14 yj31 rc://*/ta/man/translate/figs-abstractnouns αὕτη ἐστὶν ἡ παρρησία ἣν ἔχομεν πρὸς αὐτόν 1 If it would be helpful in your language, you could express the idea behind the abstract noun **confidence** with an adjective such as “confident.” Alternate translation: “we can be confident of this as we pray to God” 5:14 j333 rc://*/ta/man/translate/writing-pronouns αὐτόν & αὐτοῦ & ἀκούει 1 The pronouns **him**, **his**, and **he** refer to God in this verse. Consider whether it might be helpful to your readers or more natural in your language to use the name “God” in one or more of these instances. 5:14 at5n ἐάν τι αἰτώμεθα κατὰ τὸ θέλημα αὐτοῦ 1 Alternate translation: “if we ask for the things that God wants for us” @@ -617,9 +617,9 @@ front:intro nl27 0 # Introduction to 1 John\n\n## Part 1: General Introductio 5:16 j340 ἁμαρτάνοντα ἁμαρτίαν 1 If it is unnatural in your language to use both the verb **sinning** and the noun **sin**, you could use just one form of the word in your translation. Alternate translation: “committing a sin” 5:16 j341 rc://*/ta/man/translate/figs-metaphor ἁμαρτίαν μὴ πρὸς θάνατον & τοῖς ἁμαρτάνουσιν μὴ πρὸς θάνατον & ἁμαρτία πρὸς θάνατον 1 The word **death** in this verse and the next refers to spiritual death, that is, to eternal separation from God. (See the later note to this verse for a discussion of what kind of sin John may have in mind that would lead to that.) Alternate translation: “a sin that does not lead to eternal separation from God … for those whose sin will not lead to eternal separation from God … a sin that does lead to eternal separation from God” 5:16 j342 rc://*/ta/man/translate/figs-declarative αἰτήσει 1 John is using a future statement to give an instruction and command. Alternate translation: “he should pray for that fellow believer” -5:16 j343 rc://*/ta/man/translate/writing-pronouns δώσει αὐτῷ ζωήν 1 In this clause, the pronoun **him** refers to the believer who is sinning, and the pronoun **he** could refer to: (1) God, since only God can give spiritual life. Alternate translation: “God will give life to the believer who is sinning” (2) **anyone**, that is, the person praying. In this case, John may be picturing God giving life by means of the person’s prayers, as in James 5:15, 20. Alternate translation: “he will be God’s instrument to give life to the believer who is sinning” +5:16 j343 rc://*/ta/man/translate/writing-pronouns δώσει αὐτῷ ζωήν 1 In this clause, the pronoun **him** refers to the believer who is sinning, and the pronoun **he** could refer to: (1) God since only God can give spiritual life. Alternate translation: “God will give life to the believer who is sinning” (2) **anyone**, that is, the person praying. In this case, John may be picturing God giving life by means of the person’s prayers, as in James 5:15, 20. Alternate translation: “he will be God’s instrument to give life to the believer who is sinning” 5:16 myf6 rc://*/ta/man/translate/figs-metaphor δώσει αὐτῷ ζωήν 1 The word **life** here refers to spiritual life, that is, to eternal life with God. Alternate translation: “God will make sure that the believer who is sinning is not separated from him eternally” -5:16 q1me rc://*/ta/man/translate/figs-explicit ἔστιν ἁμαρτία πρὸς θάνατον; οὐ περὶ ἐκείνης λέγω ἵνα ἐρωτήσῃ 1 If it would be helpful to your readers, you could state more explicitly what this means. In the context of the whole letter, by **a sin towards death**, John is probably referring to behavior such as the false teachers engaged in and encouraged. As Part 3 of the Introduction to 1 John explains, these false teachers claimed that it did not matter what people did in their bodies, and so they would have been committing many serious sins without feeling any conviction that their actions were wrong. This showed that they had abandoned faith in Jesus and had rejected the influence of the Holy Spirit. John implicitly corrects this false teaching again in [5:18](../05/18.md). His statement that believers should not pray for people who behave in this way is likely descriptive rather than prescriptive. That is, he is not saying that he does not want the believers to pray for them. Rather, he is explaining that it will not do any good to pray for them, since they are determined to live in a way that is contrary to faith in Jesus and the influence of the Holy Spirit. Alternate translation: “There are people (such as the false teachers) who are sinning in a way that shows that they have decided to be separated from God for eternity. Praying for them is not likely to make any difference” +5:16 q1me rc://*/ta/man/translate/figs-explicit ἔστιν ἁμαρτία πρὸς θάνατον; οὐ περὶ ἐκείνης λέγω ἵνα ἐρωτήσῃ 1 If it would be helpful to your readers, you could state more explicitly what this means. In the context of the whole letter, by **a sin toward death**, John is probably referring to behavior such as the false teachers engaged in and encouraged. As Part 3 of the Introduction to 1 John explains, these false teachers claimed that it did not matter what people did in their bodies, and so they would have been committing many serious sins without feeling any conviction that their actions were wrong. This showed that they had abandoned faith in Jesus and had rejected the influence of the Holy Spirit. John implicitly corrects this false teaching again in [5:18](../05/18.md). His statement that believers should not pray for people who behave in this way is likely descriptive rather than prescriptive. That is, he is not saying that he does not want the believers to pray for them. Rather, he is explaining that it will not do any good to pray for them since they are determined to live in a way that is contrary to faith in Jesus and the influence of the Holy Spirit. Alternate translation: “There are people (such as the false teachers) who are sinning in a way that shows that they have decided to be separated from God for eternity. Praying for them is not likely to make any difference” 5:17 j344 rc://*/ta/man/translate/figs-abstractnouns πᾶσα ἀδικία ἁμαρτία ἐστίν, καὶ ἔστιν ἁμαρτία οὐ πρὸς θάνατον 1 If it would be helpful in your language, you could express the idea behind the abstract noun **unrighteousness** with an equivalent expression. Alternate translation: “Every time we do what God does not want, that is sin” 5:17 j345 rc://*/ta/man/translate/grammar-connect-logic-contrast καὶ 1 John is using the word **and** to introduce a contrasting statement that is intended to encourage the believers to whom he is writing. Alternate translation: “however,” 5:17 j346 rc://*/ta/man/translate/figs-metaphor ἔστιν ἁμαρτία οὐ πρὸς θάνατον 1 See how you translated the word **death** in the previous verse. Alternate translation: “not every sin leads to eternal separation from God” or “not every sin causes a person to die spiritually” @@ -634,7 +634,7 @@ front:intro nl27 0 # Introduction to 1 John\n\n## Part 1: General Introductio 5:19 j354 rc://*/ta/man/translate/figs-idiom ἐκ τοῦ Θεοῦ ἐσμεν 1 See how you translated the similar expression in [4:4](../04/04.md). Alternate translation: “we are sharing life with God” or “we are living in relationship with God” 5:19 eh5z rc://*/ta/man/translate/figs-metonymy ὁ κόσμος ὅλος 1 John uses the term **world** in various ways in this letter. In this instance, it likely refers both to the people living in the **world** who do not honor God and to their value system. Alternate translation: “all ungodly people and their value system” 5:19 n9ig rc://*/ta/man/translate/figs-metaphor ἐν τῷ πονηρῷ κεῖται 1 The expression **lies in** represents being controlled by someone or something. Alternate translation: “is controlled by the evil one” or “is controlled by evil influences” -5:19 j355 rc://*/ta/man/translate/figs-abstractnouns τῷ πονηρῷ 1 If it would be helpful in your language, you could express the abstract noun **evil** by stating the meaning behind it with an equivalent expression. This could mean: (1) John may be speaking of the devil, as in [2:13](../02/13.md). Alternate translation: “the devil” (2) John may be speaking of evil influences. Alternate translation: “evil influences” +5:19 j355 rc://*/ta/man/translate/figs-abstractnouns τῷ πονηρῷ 1 If it would be helpful in your language, you could express the abstract noun **evil** by stating the meaning behind it with an equivalent expression. This could mean that: (1) John may be speaking of the devil, as in [2:13](../02/13.md). Alternate translation: “the devil” (2) John may be speaking of evil influences. Alternate translation: “evil influences” 5:20 je13 rc://*/ta/man/translate/guidelines-sonofgodprinciples ὁ Υἱὸς τοῦ Θεοῦ 1 **Son of God** is an important title for Jesus that describes his relationship to God. 5:20 j356 rc://*/ta/man/translate/figs-explicit ἥκει 1 If it would be helpful to your readers, you could state more explicitly what this means, as you may have done in [5:6](../05/06.md). Alternate translation: “has come to earth from God” 5:20 n1nh rc://*/ta/man/translate/figs-abstractnouns δέδωκεν ἡμῖν διάνοιαν 1 If it would be helpful in your language, you could express the idea behind the abstract noun **understanding** with a verb such as “understand.” Alternate translation: “has enabled us to understand” From 9389db8b5567bddd804ef10c80ed29ffa5a6aaf4 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Sat, 19 Aug 2023 15:29:31 +0000 Subject: [PATCH 074/127] Merge justplainjane47-tc-create-1 into master by justplainjane47 (#3476) --- tn_2JN.tsv | 8 ++++---- 1 file changed, 4 insertions(+), 4 deletions(-) diff --git a/tn_2JN.tsv b/tn_2JN.tsv index 01ebec5a3d..9a4ce7e667 100644 --- a/tn_2JN.tsv +++ b/tn_2JN.tsv @@ -1,7 +1,7 @@ Reference ID Tags SupportReference Quote Occurrence Note -front:intro vpa9 0 # Introduction to 2 John\n\n## Part 1: General Introduction\n\n### Outline of the Book of 2 John\n\n1. Opening of letter (1:1–3)\n2. Encouragement and the commandment to love one another (1:4–6)\n3. Warning about false teachers (1:7–11)\n4. Closing of letter (1:12–13)\n\n### Who wrote the Book of 2 John?\n\nThe author of this letter identifies himself only as “the elder.” However, the content of 2 John is similar to the content in John’s gospel. This suggests that the apostle John wrote this letter, and he would have done so near the end of his life.\n\n### To whom was the Book of 2 John written?\n\nThe author addresses this letter to someone he calls “the chosen lady” and to “her children” (1:1). Although this could refer to a specific woman and her children, that interpretation is unlikely. More probably, this is a figurative way to refer to a specific congregation and its members. This interpretation is supported by the way that John refers to the congregation with him as “the children of your chosen sister” in verse 13. This would be a readily understandable metaphor, since the word for “church” in Greek is a feminine noun. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n### What is the book of 2 John about?\n\nIt appears that John addressed this letter to a specific congregation of believers. John’s purpose in writing this letter to them was to warn his audience about false teachers. John did not want believers helping or giving money to false teachers.\n\nHe probably intended this message to be passed on to all believers in general.\n\n### How should the title of this book be translated?\n\nTranslators may choose to call this book by its traditional title, “2 John” or “Second John.” Or they may choose a different title, such as “The Second Letter from John” or “The Second Letter John Wrote.” (See: [[rc://*/ta/man/translate/translate-names]])\n\n## Part 2: Important Religious and Cultural Concepts\n\n### What is hospitality?\n\nHospitality was an important concept in the ancient Near East. It was important to be friendly towards foreigners or outsiders and provide help to them if they needed it. John wanted believers to offer hospitality to guests. However, he did not want believers to offer hospitality to false teachers.\n\n### Who were the people John spoke against?\n\nThe people John spoke against may have been those who later became known as Gnostics. These people believed that the physical world was evil. Since the physical body was seen as evil, they did not think that God could become human. Therefore, they believed that Jesus was divine but denied that he was human. (See: [[rc://*/tw/dict/bible/kt/evil]])\n\n## Part 3: Important Translation Issues\n\n### What are the major textual issues in the text of the Book of 2 John?\n\nIn [1:12](../01/12.md), most modern versions of the Bible read “our joy.” There is another traditional reading that says “your joy.” If a version of the Bible already exists in your region, you should consider using the reading of that version in your translation. If not, you may wish to follow the reading that most Bible scholars consider to be authentic and say “our joy.” In this case, “our” would include both John and the letter recipients. (See: [[rc://*/ta/man/translate/translate-textvariants]]) +front:intro vpa9 0 # Introduction to 2 John\n\n## Part 1: General Introduction\n\n### Outline of the book of 2 John\n\n1. Opening of letter (1:1–3)\n2. Encouragement and the commandment to love one another (1:4–6)\n3. Warning about false teachers (1:7–11)\n4. Closing of letter (1:12–13)\n\n### Who wrote the book of 2 John?\n\nThe author of this letter identifies himself only as “the elder.” However, the content of 2 John is similar to the content in John’s gospel. This suggests that the apostle John wrote this letter, and he would have done so near the end of his life.\n\n### To whom was the book of 2 John written?\n\nThe author addresses this letter to someone he calls “the chosen lady” and to “her children” (1:1). Although this could refer to a specific woman and her children, that interpretation is unlikely. More probably, this is a figurative way to refer to a specific congregation and its members. This interpretation is supported by the way that John refers to the congregation with him as “the children of your chosen sister” in verse 13. This would be a readily understandable metaphor, since the word for “church” in Greek is a feminine noun. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n### What is the book of 2 John about?\n\nIt appears that John addressed this letter to a specific congregation of believers. John’s purpose in writing this letter to them was to warn his audience about false teachers. John did not want believers helping or giving money to false teachers.\n\nHe probably intended this message to be passed on to all believers in general.\n\n### How should the title of this book be translated?\n\nTranslators may choose to call this book by its traditional title, “2 John” or “Second John.” Or they may choose a different title, such as “The Second Letter from John” or “The Second Letter John Wrote.” (See: [[rc://*/ta/man/translate/translate-names]])\n\n## Part 2: Important Religious and Cultural Concepts\n\n### What is hospitality?\n\nHospitality was an important concept in the ancient Near East. It was important to be friendly towards foreigners or outsiders and provide help to them if they needed it. John wanted believers to offer hospitality to guests. However, he did not want believers to offer hospitality to false teachers.\n\n### Who were the people John spoke against?\n\nThe people John spoke against may have been those who later became known as Gnostics. These people believed that the physical world was evil. Since the physical body was seen as evil, they did not think that God could become human. Therefore, they believed that Jesus was divine but denied that he was human. (See: [[rc://*/tw/dict/bible/kt/evil]])\n\n## Part 3: Important Translation Issues\n\n### What are the major textual issues in the text of the book of 2 John?\n\nIn [1:12](../01/12.md), most modern versions of the Bible read “our joy.” There is another traditional reading that says “your joy.” If a version of the Bible already exists in your region, you should consider using the reading of that version in your translation. If not, you may wish to follow the reading that most Bible scholars consider to be authentic and say “our joy.” In this case, “our” would include both John and the letter recipients. (See: [[rc://*/ta/man/translate/translate-textvariants]]) 1:1 uspy rc://*/ta/man/translate/figs-123person ὁ πρεσβύτερος 1 In this culture, letter writers would give their own names first, referring to themselves in the third person. If that is confusing in your language, you could use the first person here. Or if your language has a particular way of introducing the author of a letter, and if it would be helpful to your readers, you could use it here. Alternate translation: “I, the elder, am writing this letter” -1:1 z4tk rc://*/ta/man/translate/figs-explicit ὁ πρεσβύτερος 1 **The elder** likely means John, the apostle and disciple of Jesus. He refers to himself as **elder** either because of his old age, or because he is a leader in the church, or both. If you have a term for an older, respected leader, you can use it here. Alternate translation: “I, John, am writing this letter” or Alternate translation: “I, John the elder, am writing this letter” +1:1 z4tk rc://*/ta/man/translate/figs-explicit ὁ πρεσβύτερος 1 **The elder** likely means John, the apostle and disciple of Jesus. He refers to himself as **elder** either because of his old age or because he is a leader in the church or both. If you have a term for an older, respected leader, you can use it here. Alternate translation: “I, John, am writing this letter” or Alternate translation: “I, John the elder, am writing this letter” 1:1 y7hw rc://*/ta/man/translate/figs-123person ἐκλεκτῇ κυρίᾳ καὶ τοῖς τέκνοις αὐτῆς 1 In this culture, letter writers would name the addressees next, referring to them in the third person. If that is confusing in your language, you could use the second person here. Or if your language has a particular way of introducing the person who receives a letter, and if it would be helpful to your readers, you could use it here. Alternate translation: “to you, chosen lady, and to your children” 1:1 a9w3 rc://*/ta/man/translate/figs-metaphor ἐκλεκτῇ κυρίᾳ 1 Here, **chosen lady** could mean: (1) John is writing to a church and describing the group of believers as a **lady**. (In Greek, the word for “church” is feminine.) (2) John is writing to a specific woman and referring to her respectfully as **lady**. Alternate translation: “to the chosen church” 1:1 ueev rc://*/ta/man/translate/figs-idiom ἐκλεκτῇ κυρίᾳ 1 In this context, the term **chosen** indicates a person or group of people whom God has chosen to receive salvation. Alternate translation: “to the congregation that God has saved” @@ -45,7 +45,7 @@ front:intro vpa9 0 # Introduction to 2 John\n\n## Part 1: General Introductio 1:9 xwoe rc://*/ta/man/translate/grammar-connect-logic-contrast ὁ μένων ἐν τῇ διδαχῇ 1 This phrase is in contrast to the previous sentence. If it would be helpful in your language, you could use a word or phrase to mark this contrast, as in the UST. 1:9 vg19 rc://*/ta/man/translate/figs-nominaladj οὗτος 1 John is using the demonstrative adjective **this** as a noun, to refer to a kind of person. ULT indicates this by adding the word **one**. If your language does not use adjectives in this way, you can translate this with an equivalent phrase. Alternate translation: “such a person” or “that kind of person” 1:9 k8cv rc://*/ta/man/translate/guidelines-sonofgodprinciples τὸν Πατέρα καὶ τὸν Υἱὸν 1 **Father** and **Son** are important titles that describe the relationship between God and Jesus Christ. Be sure to express these titles consistently and accurately. -1:10 x7pw rc://*/ta/man/translate/figs-explicit εἴ τις ἔρχεται πρὸς ὑμᾶς, καὶ ταύτην τὴν διδαχὴν οὐ φέρει 1 The word **anyone** here implies “any teacher or preacher.” John does not want the believers to welcome any teacher who does not teach what Jesus taught, and specifically that Jesus came as a human being (See: [1:7](../01/07.md)). Alternate translation: “If anyone comes to you, claiming to be a teacher, but he teaches differently than this” +1:10 x7pw rc://*/ta/man/translate/figs-explicit εἴ τις ἔρχεται πρὸς ὑμᾶς, καὶ ταύτην τὴν διδαχὴν οὐ φέρει 1 The word **anyone** here implies “any teacher or preacher.” John does not want the believers to welcome any teacher who does not teach what Jesus taught, and specifically that Jesus came as a human being (See: [1:7](../01/07.md)). Alternate translation: “If anyone comes to you claiming to be a teacher, but he teaches differently than this” 1:10 xafi rc://*/ta/man/translate/figs-metaphor ταύτην τὴν διδαχὴν οὐ φέρει 1 John is speaking of a **teaching** or a message as if it were an object that someone could **bring**. If you would not use this kind of metaphor in your language, you could use one that has the same meaning or use plain language. Alternate translation: “does not teach this same message” 1:10 ls1c rc://*/ta/man/translate/figs-explicit μὴ λαμβάνετε αὐτὸν εἰς οἰκίαν 1 John does not want the believers to accept a false teacher into their homes and, as a result, support his false teaching by showing him respect and providing for his needs. Alternate translation: “do not support him or encourage him by welcoming him into your home” 1:10 lbct rc://*/ta/man/translate/figs-explicit χαίρειν αὐτῷ μὴ λέγετε 1 John warns the believers not to greet a false teacher respectfully in public. The implication is that he does not want them to do anything that might look like they are endorsing a false teacher or that would give a false teacher good standing in the eyes of others. Alternate translation: “do not give him a respectful public greeting” @@ -53,7 +53,7 @@ front:intro vpa9 0 # Introduction to 2 John\n\n## Part 1: General Introductio 1:11 n7zt κοινωνεῖ τοῖς ἔργοις αὐτοῦ τοῖς πονηροῖς 1 The verb **shares in** expresses the concept of assisting and helping to advance the activity of the false teacher. Alternate translation: “takes part in his evil deeds” or “helps him in his evil deeds” 1:12 gq26 rc://*/ta/man/translate/figs-ellipsis οὐκ ἐβουλήθην διὰ χάρτου καὶ μέλανος 1 Here John leaves out some of the words that a sentence would need in many languages in order to be complete. If it would be helpful to your readers, you could supply these words from earlier in the sentence. Alternate translation: “I did not want to write these things with paper and ink” (See: Ellipsis) 1:12 nx77 rc://*/ta/man/translate/figs-metonymy διὰ χάρτου καὶ μέλανος 1 John is not saying that he would rather write these things with something other than **paper and ink**. Rather, he is speaking of those writing materials to represent writing in general. He means that he wants to visit the believers personally and to continue his communication with them directly. Alternate translation: “to communicate these things in writing” -1:12 v4v2 rc://*/ta/man/translate/figs-idiom στόμα πρὸς στόμα λαλῆσαι 1 The expression **mouth to mouth** is an idiom, meaning to speak in their presence. Use an idiom in your language with this same meaning, or simply express the meaning plainly. Alternate translation: “to speak face to face” or “to speak to you in person” +1:12 v4v2 rc://*/ta/man/translate/figs-idiom στόμα πρὸς στόμα λαλῆσαι 1 The expression **mouth to mouth** is an idiom meaning "to speak in their presence." Use an idiom in your language with this same meaning, or simply express the meaning plainly. Alternate translation: “to speak face to face” or “to speak to you in person” 1:12 auwq rc://*/ta/man/translate/figs-activepassive ἵνα ἡ χαρὰ ὑμῶν πεπληρωμένη ᾖ 1 If it would be helpful in your language, you could express this with an active verb form. Alternate translation: “so that this will make your joy complete” 1:12 hwtk rc://*/ta/man/translate/figs-abstractnouns ἵνα ἡ χαρὰ ὑμῶν πεπληρωμένη ᾖ 1 If it would be helpful in your language, you could express the idea behind the abstract noun **joy** with an adjective such as “joyful.” Alternate translation: “so that this will make you completely joyful” 1:12 lt77 rc://*/ta/man/translate/translate-textvariants ἡ χαρὰ ὑμῶν πεπληρωμένη ᾖ 1 See the note in Part 3 of the General Introduction to 2 John about the textual issue here. Alternate translation: “our joy might be made complete” From b3014190e3e95ff632e171ab8a829451ba1fe976 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Sat, 19 Aug 2023 15:54:27 +0000 Subject: [PATCH 075/127] Merge justplainjane47-tc-create-1 into master by justplainjane47 (#3477) --- tn_3JN.tsv | 10 +++++----- 1 file changed, 5 insertions(+), 5 deletions(-) diff --git a/tn_3JN.tsv b/tn_3JN.tsv index 35636cfc90..9f9ebac8eb 100644 --- a/tn_3JN.tsv +++ b/tn_3JN.tsv @@ -1,12 +1,12 @@ Reference ID Tags SupportReference Quote Occurrence Note -front:intro kwv9 0 # Introduction to 3 John\n\n## Part 1: General Introduction\n\n### Outline of the Book of 3 John\n\n1. Introduction (1:1)\n2. Encouragement and instructions to show hospitality (1:2–8)\n3. Condemnation of Diotrephes (1:9–10)\n4. Instructions to imitate what is good (1:11)\n5. Praise for Demetrius (1:12)\n6. Conclusion and greetings (1:13–15)\n\n### Who wrote the Book of 3 John?\n\nThe letter does not give the name of the author. The author only identified himself as **The elder** (1:1). The letter was probably written by the apostle John near the end of his life, after he had written the Gospel of John and the letters 1 John and 2 John.\n\n### What is the Book of 3 John about?\n\nJohn wrote this letter to a believer named Gaius. He instructed Gaius to be hospitable and helpful to fellow believers who were traveling through his area. These were probably groups of traveling Christian preachers and teachers. John also warned Gaius about a bad leader in the church there named Diotrephes and commended a good leader there named Demetrius.\n\n### How should the title of this book be translated?\n\nTranslators may choose to call this book by its traditional title, “3 John” or “Third John.” Or they may choose a clearer title, such as “The Third Letter from John” or “The Third Letter John Wrote”. (See: [[rc://*/ta/man/translate/translate-names]])\n\n## Part 2: Important Religious and Cultural Concepts\n\n### What is hospitality?\n\nHospitality was an important concept in the ancient Near East. It was important to be friendly towards foreigners or outsiders and provide help to them if they needed it. In 2 John, John discouraged Christians from showing hospitality to false teachers. In 3 John, John encouraged Christians to show hospitality to faithful teachers.\n\n## Part 3: Important Translation Issues\n\n### How does the author use family relationships in his letter?\n\nThe author used the terms **brother** and **children** in a way that can be confusing. The Old Testament scriptures often used the term **brothers** to refer to fellow Jews. But in this letter, John used the word to refer to fellow Christians. Also, John called some believers his **children**. He meant this in a spiritual sense; these were believers whom he had taught to obey Christ.\n\nJohn also used the term **Gentile** in a way that could be confusing. The scriptures often used the term **Gentile** to refer to people who are not Jews. But in this letter, John used the word to refer to those who did not believe in Jesus.\n\n### Which form of “you” occurs in this letter?\n\nThis is a personal letter from John to his friend Gaius. All instances of **you** and **your** in this letter refer to Gaius and are singular.\n\n### How can I translate verses 6-7 in logical order?\n\nVerse 7 provides the reason for the action that John recommends in verse 6. In some languages, it is more natural to state the reason first, and the action afterwards. If this would be more natural in your language, you can reverse the order of the sentences and then combine the verse numbers. (See: [[rc://*/ta/man/translate/translate-versebridge]]) \n\n\nFor the ULT, reversing the sentences would look like this:\n\n6-7\nthe ones having borne witness to your love in the presence of the church. These people went out for the sake of the name, receiving nothing from the Gentiles. Therefore, you will do well to send them on in a manner worthy of God. +front:intro kwv9 0 # Introduction to 3 John\n\n## Part 1: General Introduction\n\n### Outline of the book of 3 John\n\n1. Introduction (1:1)\n2. Encouragement and instructions to show hospitality (1:2–8)\n3. Condemnation of Diotrephes (1:9–10)\n4. Instructions to imitate what is good (1:11)\n5. Praise for Demetrius (1:12)\n6. Conclusion and greetings (1:13–15)\n\n### Who wrote the book of 3 John?\n\nThe letter does not give the name of the author. The author only identified himself as **The elder** (1:1). The letter was probably written by the apostle John near the end of his life, after he had written the Gospel of John and the letters 1 John and 2 John.\n\n### What is the book of 3 John about?\n\nJohn wrote this letter to a believer named Gaius. He instructed Gaius to be hospitable and helpful to fellow believers who were traveling through his area. These were probably groups of traveling Christian preachers and teachers. John also warned Gaius about a bad leader in the church there named Diotrephes and commended a good leader there named Demetrius.\n\n### How should the title of this book be translated?\n\nTranslators may choose to call this book by its traditional title, “3 John” or “Third John.” Or they may choose a clearer title, such as “The Third Letter from John” or “The Third Letter John Wrote”. (See: [[rc://*/ta/man/translate/translate-names]])\n\n## Part 2: Important Religious and Cultural Concepts\n\n### What is hospitality?\n\nHospitality was an important concept in the ancient Near East. It was important to be friendly towards foreigners or outsiders and provide help to them if they needed it. In 2 John, John discouraged Christians from showing hospitality to false teachers. In 3 John, John encouraged Christians to show hospitality to faithful teachers.\n\n## Part 3: Important Translation Issues\n\n### How does the author use family relationships in his letter?\n\nThe author used the terms **brother** and **children** in a way that can be confusing. The Old Testament scriptures often used the term **brothers** to refer to fellow Jews. But in this letter, John used the word to refer to fellow Christians. Also, John called some believers his **children**. He meant this in a spiritual sense; these were believers whom he had taught to obey Christ.\n\nJohn also used the term **Gentile** in a way that could be confusing. The scriptures often used the term **Gentile** to refer to people who are not Jews. But in this letter, John used the word to refer to those who did not believe in Jesus.\n\n### Which form of “you” occurs in this letter?\n\nThis is a personal letter from John to his friend Gaius. All instances of **you** and **your** in this letter refer to Gaius and are singular.\n\n### How can I translate verses 6-7 in a logical order?\n\nVerse 7 provides the reason for the action that John recommends in verse 6. In some languages, it is more natural to state the reason first, and the action afterwards. If this would be more natural in your language, you can reverse the order of the sentences and then combine the verse numbers. (See: [[rc://*/ta/man/translate/translate-versebridge]]) \n\n\nFor the ULT, reversing the sentences would look like this:\n\n6-7\nthe ones having borne witness to your love in the presence of the church. These people went out for the sake of the name, receiving nothing from the Gentiles. Therefore, you will do well to send them on in a manner worthy of God. 1:1 w99t rc://*/ta/man/translate/figs-explicit ὁ πρεσβύτερος 1 **The elder** refers to John, the apostle and disciple of Jesus. He refers to himself as the **elder** either because of his old age or because he is a leader in the church or both, since both were true. If possible, use a word in your language that can refer to both old age and church leadership. If it would be helpful in your language, the name of the author can be made explicit. Alternate translation: “I, John the elder, am writing” 1:1 lls6 rc://*/ta/man/translate/translate-names Γαΐῳ 1 **Gaius** is a man, a fellow believer to whom John is writing this letter. 1:1 kpbl rc://*/ta/man/translate/figs-abstractnouns ὃν ἐγὼ ἀγαπῶ ἐν ἀληθείᾳ 1 If your language does not use an abstract noun for the idea of **truth**, you could express the same idea in another way. Alternate translation: “whom I love sincerely” 1:2 v6dv περὶ πάντων εὔχομαί σε εὐοδοῦσθαι καὶ ὑγιαίνειν 1 Alternate translation: “I pray that you may do well in all things and be healthy” 1:2 i269 καθὼς εὐοδοῦταί σου ἡ ψυχή 1 Alternate translation: “just as you are doing well spiritually” 1:3 f6yt rc://*/ta/man/translate/grammar-connect-logic-result γὰρ 1 The word translated as **For** indicates that what follows is a reason for what came before. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation: “I know that your soul prospers because” -1:3 b4zh rc://*/ta/man/translate/figs-metaphor ἐρχομένων ἀδελφῶν 1 John is using the term **brothers** to mean people who share the same faith. If it would be helpful in your language, you could state the meaning plainly. In this case, these **brothers** were probably all male. Alternate translation: “when fellow believers came” +1:3 b4zh rc://*/ta/man/translate/figs-metaphor ἐρχομένων ἀδελφῶν 1 John is using the term **brothers** to mean people who share the same faith. If it would be helpful in your language, you could state the meaning plainly. In this case, these **brothers** were probably all male. Alternate translation: “when fellow believers were coming” 1:3 mexh rc://*/ta/man/translate/figs-explicit καὶ μαρτυρούντων 1 John assumes that Gaius will understand that **the brothers** who came were the ones **testifying** about Gaius. You could include this information if that would be helpful to your readers. Alternate translation: “who testified to” or “who reported to me about” 1:3 y7q3 rc://*/ta/man/translate/figs-metaphor σὺ ἐν ἀληθείᾳ περιπατεῖς 1 Here, **walking** on a path is a metaphor for how a person lives his life. Alternate translation: “you are living your life according to God’s truth” 1:3 k1jl rc://*/ta/man/translate/figs-abstractnouns ἀληθείᾳ & ἀληθείᾳ 1 If your language does not use an abstract noun for the idea of **truth**, you could express the same idea in another way, as in the UST. @@ -36,7 +36,7 @@ front:intro kwv9 0 # Introduction to 3 John\n\n## Part 1: General Introductio 1:9 cz9d rc://*/ta/man/translate/translate-names Διοτρέφης 1 **Diotrephes** was a man who was a leader of the church. 1:9 s82w ὁ φιλοπρωτεύων αὐτῶν 1 Alternate translation: “who loves to be the most important one among them” or “who loves to act as though he is their leader” 1:9 dp1v rc://*/ta/man/translate/figs-exclusive ἡμᾶς 1 The word **us** is exclusive; it refers to John and those with him and does not include Gaius. It may also be a polite way for John to refer to himself. See the UST. -1:9 rrgg rc://*/ta/man/translate/figs-metonymy Διοτρέφης, οὐκ ἐπιδέχεται ἡμᾶς 1 Saying **Diotrephes…does not accept us** does not mean that he has physically rejected John and those with John, but it is a shorter way of saying that he does not accept John’s authority or the instructions that John gives. Alternate translation: “Diotrephes…rejects our instructions” +1:9 rrgg rc://*/ta/man/translate/figs-metonymy Διοτρέφης, οὐκ ἐπιδέχεται ἡμᾶς 1 Saying **Diotrephes … does not accept us** does not mean that he has physically rejected John and those with John, but it is a shorter way of saying that he does not accept John’s authority or the instructions that John gives. Alternate translation: “Diotrephes … rejects our instructions” 1:10 lf4f rc://*/ta/man/translate/grammar-connect-logic-result διὰ τοῦτο 1 **For this reason** indicates that what follows is a result of what came before. Because Diotrephes “does not accept” John's authority (verse 9), John will expose his evil works when John comes. Use a connector in your language that makes this relationship clear. Alternate translation: “Therefore” or “This is why” 1:10 w1yj rc://*/ta/man/translate/figs-go ἐὰν ἔλθω 1 In a context such as this, your language might say “go” instead of **come**. Alternate translation: “if I go to you” 1:10 prnv rc://*/ta/man/translate/grammar-connect-condition-fact ἐὰν ἔλθω 1 John speaks as if he were uncertain about this, but he means that he is planning to come. If your readers might think that what John is saying is uncertain, then you could translate his words as a confident statement. Alternate translation: “when I come” or “at the time that I come” @@ -50,10 +50,10 @@ front:intro kwv9 0 # Introduction to 3 John\n\n## Part 1: General Introductio 1:11 cm8t ἐκ τοῦ Θεοῦ ἐστιν 1 Alternate translation: “comes from God” 1:11 zan2 rc://*/ta/man/translate/figs-metaphor οὐχ ἑώρακεν τὸν Θεόν 1 “Seeing” here is a metaphor that stands for knowing or understanding. Alternate translation: “has not experienced God” or “has not believed in God” 1:12 pl7i rc://*/ta/man/translate/figs-activepassive Δημητρίῳ μεμαρτύρηται ὑπὸ πάντων 1 If your language does not use this passive form, you can state this in active form. Alternate translation: “All who know Demetrius bear witness of him” or “Every believer who knows Demetrius speaks well of him” -1:12 m22h rc://*/ta/man/translate/translate-names Δημητρίῳ 1 **Demetrius** is a man. He may be someone in Gaius's congregation whom John wants Gaius to support as a leader rather than Diotrephes, or he may be the person who carried this letter to Gaius and John is now introducing him to Gaius. +1:12 m22h rc://*/ta/man/translate/translate-names Δημητρίῳ 1 **Demetrius** is a man. He may be someone in Gaius's congregation whom John wants Gaius to support as a leader rather than Diotrephes, or he may be the person who carried this letter to Gaius, and John is now introducing him to Gaius. 1:12 n0v4 rc://*/ta/man/translate/figs-explicit μεμαρτύρηται 1 The implication is that this **witness** is of good things about Demetrius. You could include this information if that would be helpful to your readers. Alternate translation: “has been commended as a good person” 1:12 v69i rc://*/ta/man/translate/figs-hyperbole ὑπὸ πάντων 1 John says **all** here as a generalization for emphasis. If it would be helpful in your language, you could use a different way to express the emphasis. Alternate translation: “by everyone who knows him” -1:12 mftm rc://*/ta/man/translate/figs-ellipsis καὶ ὑπὸ αὐτῆς τῆς ἀληθείας 1 John leaves out words that are understood from the previous clause. Alternate translation: “he is borne witness to by the truth itself” +1:12 mftm rc://*/ta/man/translate/figs-ellipsis καὶ ὑπὸ αὐτῆς τῆς ἀληθείας 1 John leaves out words that are understood from the previous clause. Alternate translation: “and he has been borne witness to by the truth itself” 1:12 rad4 rc://*/ta/man/translate/figs-personification καὶ ὑπὸ αὐτῆς τῆς ἀληθείας 1 Here, John refers to **truth** as though it were a person speaking. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “everyone who knows the truth knows that he is a good person” 1:12 jogk rc://*/ta/man/translate/figs-abstractnouns καὶ ὑπὸ αὐτῆς τῆς ἀληθείας 1 If your language does not use an abstract noun for the idea of **truth**, you could express the same idea in another way. Alternate translation: “and by his right way of living” 1:12 s712 rc://*/ta/man/translate/figs-explicit καὶ ἡμεῖς δὲ μαρτυροῦμεν 1 As in the previous sentence, the implication here is also that this **witness** is of good things about Demetrius. You could include this information if that would be helpful to your readers. Alternate translation: “And we also speak well of Demetrius” From f7760b4dea247b3d341e1a4680892a6a4cd1002e Mon Sep 17 00:00:00 2001 From: christopherrsmith Date: Sat, 19 Aug 2023 16:50:17 +0000 Subject: [PATCH 076/127] Merge christopherrsmith-tc-create-1 into master by christopherrsmith (#3451) --- tn_1JN.tsv | 89 +++--- tn_2JN.tsv | 19 +- tn_3JN.tsv | 17 +- tn_JOB.tsv | 822 +++++++++++++++++++++++++++++++---------------------- 4 files changed, 532 insertions(+), 415 deletions(-) diff --git a/tn_1JN.tsv b/tn_1JN.tsv index 048c2ca7ab..4c781d0135 100644 --- a/tn_1JN.tsv +++ b/tn_1JN.tsv @@ -9,7 +9,7 @@ front:intro nl27 0 # Introduction to 1 John\n\n## Part 1: General Introductio 1:1 rb73 rc://*/ta/man/translate/figs-parallelism ὃ ἑωράκαμεν τοῖς ὀφθαλμοῖς ἡμῶν, ὃ ἐθεασάμεθα 1 These two phrases mean the same thing. John is likely using repetition for emphasis. If it would be helpful in your language, you could combine these phrases and show the emphasis in another way. Alternate translation: “whom we saw clearly ourselves” 1:1 j001 rc://*/ta/man/translate/figs-explicitinfo ἑωράκαμεν τοῖς ὀφθαλμοῖς ἡμῶν & καὶ αἱ χεῖρες ἡμῶν ἐψηλάφησαν 1 In your language, it might seem that these phrases express unnecessary extra information. If so, you could abbreviate them. However, your language may have its own way of using such extra information for emphasis, and you could also do that in your translation. Alternate translation: “we saw … and touched” or “we saw with our own eyes … and touched with our own hands” 1:1 j002 rc://*/ta/man/translate/figs-explicit ἑωράκαμεν τοῖς ὀφθαλμοῖς ἡμῶν & αἱ χεῖρες ἡμῶν ἐψηλάφησαν 1 The false teachers were denying that Jesus was a real human being and saying that he was only a spirit. But the implications of what John is saying here are that Jesus was a real human being. If it would be helpful to your readers, you could state that explicitly, as in the UST. -1:1 j003 περὶ τοῦ λόγου τῆς ζωῆς 1 As the General Notes to this chapter suggest, you could put your translation of this phrase, **regarding the Word of life**, at the beginning of this verse and present it as a sentence of its own as a topical introduction to the letter, as UST does. Alternate translation: “We are writing to you about Jesus, the Word of life” +1:1 j003 rc://*/ta/man/translate/figs-infostructure περὶ τοῦ λόγου τῆς ζωῆς 1 As the General Notes to this chapter suggest, you could put your translation of this phrase, **regarding the Word of life**, at the beginning of this verse and present it as a sentence of its own as a topical introduction to the letter, as UST does. Alternate translation: “We are writing to you about Jesus, the Word of life” 1:1 j004 rc://*/ta/man/translate/writing-pronouns περὶ τοῦ λόγου τῆς ζωῆς 1 Letter writers of this time typically began by giving their own names. That is the case for most of the letters in the New Testament. This letter is an exception, but if it would be helpful to your readers, you could supply John’s name here, as UST does. As noted above, John uses the plural pronoun “we” because he is speaking on behalf of himself and the other eyewitnesses to Jesus’ earthly life. But it may be more natural in your language for him to refer to himself with a singular pronoun, and if so, you could do that in your translation. Alternate translation: “I, John, am writing to you about Jesus, the Word of life” 1:1 gt44 rc://*/ta/man/translate/figs-explicit τοῦ λόγου τῆς ζωῆς 1 Here, **the Word of life** is implicitly a description of Jesus. As the General Introduction explains, there are many similarities between this letter and the Gospel of John. That gospel begins by saying about Jesus, “In the beginning was the Word.” So it is likely that when John speaks in this letter of **the Word of life** that “was from the beginning,” he is also speaking about Jesus. ULT indicates this by capitalizing **Word** to indicate that this is a title for Jesus. Alternate translation: “Jesus, the Word of God, who gives life” 1:1 j005 rc://*/ta/man/translate/figs-possession τῆς ζωῆς 1 This could be referring either to the **life** that Jesus has or to the life that Jesus gives. But since John is writing this letter to reassure believers, it seems more likely that this expression is referring to the **life** that “the Word” (Jesus) gives to those who believe. Alternate translation: “who gives life to everyone who believes in him” @@ -62,7 +62,6 @@ front:intro nl27 0 # Introduction to 1 John\n\n## Part 1: General Introductio 1:7 j033 rc://*/ta/man/translate/figs-metaphor τὸ αἷμα Ἰησοῦ τοῦ Υἱοῦ αὐτοῦ, καθαρίζει ἡμᾶς ἀπὸ πάσης ἁμαρτίας 1 John is speaking of **sin** as if it made a person dirty and of the **blood** of Jesus as if it made a person clean. Alternate translation: “takes away all of our sin” 1:7 jb3e rc://*/ta/man/translate/guidelines-sonofgodprinciples Ἰησοῦ τοῦ Υἱοῦ αὐτοῦ 1 **Son** is an important title for Jesus, the Son of God. 1:8 j034 rc://*/ta/man/translate/figs-hypo ἐὰν εἴπωμεν ὅτι ἁμαρτίαν οὐκ ἔχομεν, ἑαυτοὺς πλανῶμεν καὶ ἡ ἀλήθεια οὐκ ἔστιν ἐν ἡμῖν 1 John is using another hypothetical situation to help his readers recognize the importance of consistency between their words and their actions. Alternate translation: “Suppose we say that we have no sin. Then we are leading ourselves astray, and the truth is not in us” -1:8 enu7 ἁμαρτίαν οὐκ ἔχομεν 1 Alternate translation: “we never sin” 1:8 m8hf rc://*/ta/man/translate/figs-metaphor ἑαυτοὺς πλανῶμεν 1 John speaks of those who say this as if they were guides who were leading people—themselves, actually—in the wrong direction. Alternate translation: “we are deceiving ourselves” 1:8 tt51 rc://*/ta/man/translate/figs-metaphor ἡ ἀλήθεια οὐκ ἔστιν ἐν ἡμῖν 1 John speaks of the **truth** as if it were an object that could be inside believers. Alternate translation: “we do not believe that what God says is true” 1:8 j035 rc://*/ta/man/translate/figs-abstractnouns ἡ ἀλήθεια οὐκ ἔστιν ἐν ἡμῖν 1 If it would be helpful in your language, you could express the idea behind the abstract noun **truth** with an adjective such as “true.” Alternate translation: “we do not believe that what God says is true” @@ -78,9 +77,9 @@ front:intro nl27 0 # Introduction to 1 John\n\n## Part 1: General Introductio 1:10 j042 rc://*/ta/man/translate/figs-metonymy ὁ λόγος αὐτοῦ οὐκ ἔστιν ἐν ἡμῖν 1 John is using the term **word** to mean what God has said by using words. Alternate translation: “we do not believe what God has said” 1:10 m3p1 rc://*/ta/man/translate/figs-metaphor ὁ λόγος αὐτοῦ οὐκ ἔστιν ἐν ἡμῖν 1 As he did about the “truth” in [1:8](../01/08.md), John is speaking of God’s **word** as if it were an object that could be inside believers. Alternate translation: “we do not believe what God has said” 2:intro zjj9 0 # 1 John 2 General Notes\n\n## Structure and Formatting\n\n1. Genuine believers obey God and love one another (2:1–17, continuing from 1:5)\n2. It is false teaching to deny that Jesus is the Messiah (2:18–2:27)\n3. Genuine children of God do not sin (2:28–29, continues through 3:10)\n\nIn order to show that John is writing something like poetry in [2:12–14](../02/12.md), some translations set the statements in those verses farther to the right than the rest of the text, and they begin a new line at the start of each statement.\n\n## Special Concepts in this Chapter\n\n### Antichrist\n\nIn [2:18](../02/18.md) and [2:22](../02/22.md), John writes both about a specific person called the Antichrist and about many people who will be “antichrists.” The word “antichrist” means “opposed to Christ.” The Antichrist is a person who will come just before the return of Jesus and imitate Jesus’ work, but he will do that for evil purposes. Before that person comes, there will be many other people who work against Christ. They too are called “antichrists,” but as a description rather than as a name. (See: [[rc://*/tw/dict/bible/kt/antichrist]] and [[rc://*/tw/dict/bible/kt/lastday]] and [[rc://*/tw/dict/bible/kt/evil]])\n\n## Important Textual Issues in this Chapter\n\nIn [2:20](../02/20.md), some ancient manuscripts read “you all know,” and that is the reading that ULT follows. However, other ancient manuscripts read “you know all things.” It seems more likely, based on everything else in the letter, that “you all know” is the correct original reading, since John is countering the claim of false teachers to know more than other believers. The reading “you know all things” seems to have arisen because copyists felt a need to have an object for the verb “know.” Nevertheless, if a translation of the Bible already exists in your region, consider using whichever reading is found in that version. If a translation does not already exist, we recommend that you follow the reading in the ULT text. (See: [[rc://*/ta/man/translate/translate-textvariants]]) -2:1 j043 τεκνία μου 1 Here and in several other places in the book, John uses the diminutive form of the word **children** as an affectionate form of address. Alternate translation: “My dear children” +2:1 j043 rc://*/ta/man/translate/figs-explicit τεκνία μου 1 Here and in several other places in the book, John uses the diminutive form of the word **children** as an affectionate form of address. The ULT shows this by adding the word **little**. If your language has diminutive forms, you may wish to use one here. You could also express the meaning of the diminutive as a term of endearment. Alternate translation: “My dear children” 2:1 v57g rc://*/ta/man/translate/figs-metaphor τεκνία μου 1 John is using the word **children** to describe the believers to whom he is writing. They are under his spiritual care, and so he regards them in that sense as if they were his own children. You could translate this plainly, or you could represent the metaphor as a simile, as UST does. Alternate translation: “You dear believers who are under my care” -2:1 p49e ταῦτα γράφω 1 Here, **these things** refers generally to everything that John has written about in the letter so far. Alternate translation: “I am writing this letter” +2:1 p49e rc://*/ta/man/translate/figs-explicit ταῦτα γράφω 1 Here, **these things** refers generally to everything that John has written about in the letter so far. Alternate translation: “I am writing this letter” 2:1 j044 rc://*/ta/man/translate/grammar-connect-logic-contrast καὶ 1 The word **And** here introduces a contrast between what John hopes to achieve by writing, that these believers will not sin, and what might happen, that one of them might sin. Alternate translation: “But” 2:1 bi4g rc://*/ta/man/translate/figs-hypo ἐάν τις ἁμάρτῃ, Παράκλητον ἔχομεν πρὸς τὸν Πατέρα 1 John is describing a hypothetical situation in order to reassure his readers. Alternate translation: “suppose someone does sin. Then we have an advocate with the Father” 2:1 stj2 rc://*/ta/man/translate/figs-explicit Παράκλητον ἔχομεν πρὸς τὸν Πατέρα, Ἰησοῦν Χριστὸν 1 John assumes that his readers will know that an **advocate** is someone who takes a person’s side and pleads on his behalf. If it would be helpful to your readers, you could state that explicitly. Alternate translation: “Jesus Christ will take our side and ask God the Father to forgive us” @@ -93,12 +92,12 @@ front:intro nl27 0 # Introduction to 1 John\n\n## Part 1: General Introductio 2:3 j049 rc://*/ta/man/translate/grammar-connect-logic-result ἐν τούτῳ γινώσκομεν ὅτι ἐγνώκαμεν αὐτόν, ἐὰν τὰς ἐντολὰς αὐτοῦ τηρῶμεν 1 If it would be helpful in your language, you could reverse the order of these phrases, since the second phrase gives the reason for the result that the first phrase describes. Alternate translation: “if we obey what he has commanded, then we can be assured that we have a close relationship with him” 2:3 ubc9 rc://*/ta/man/translate/grammar-connect-condition-fact ἐν τούτῳ γινώσκομεν ὅτι ἐγνώκαμεν αὐτόν, ἐὰν τὰς ἐντολὰς αὐτοῦ τηρῶμεν 1 If your language would not use a conditional statement with **if** for something that is true, you could express the same idea using a word like “by” or another way. Alternate translation: “there is a way to be sure that we truly know God. This is by obeying his commandments” 2:3 j050 rc://*/ta/man/translate/figs-idiom ἐν τούτῳ γινώσκομεν ὅτι 1 This is an idiomatic expression that John uses many times in this letter. Alternate translation: “this is how we know that” -2:3 el7q γινώσκομεν ὅτι ἐγνώκαμεν αὐτόν 1 John is using the word **know** in two different senses here. See the discussion of the word **know** in Part 3 of the Introduction to 1 John. If your language has different words for these different senses, it would be appropriate to use them here. Alternate translation: “we can be assured that we have a close relationship with him” +2:3 el7q rc://*/ta/man/translate/figs-explicit γινώσκομεν ὅτι ἐγνώκαμεν αὐτόν 1 John is using the word **know** in two different senses here. See the discussion of the word **know** in Part 3 of the Introduction to 1 John. If your language has different words for these different senses, it would be appropriate to use them here. Alternate translation: “we can be assured that we have a close relationship with him” 2:3 j051 rc://*/ta/man/translate/writing-pronouns αὐτόν & αὐτοῦ 1 In this verse, the pronouns **him** and **his** refer to God, the one who has given the commandments that people must obey. Alternate translation: “God … God’s” 2:3 qn85 rc://*/ta/man/translate/figs-idiom ἐὰν τὰς ἐντολὰς αὐτοῦ τηρῶμεν 1 Here, **keep** is an idiom that means “obey.” Alternate translation: “if we obey what he has commanded” 2:4 j052 rc://*/ta/man/translate/figs-hypo ὁ λέγων, ὅτι ἔγνωκα αὐτὸν, καὶ τὰς ἐντολὰς αὐτοῦ μὴ τηρῶν, ψεύστης ἐστίν 1 John is describing a hypothetical situation in order to challenge his readers. Alternate translation: “Suppose someone says, ‘I have a close relationship with God,’ but he does not obey what God has commanded. Then that person is a liar” -2:4 kmz5 ὁ λέγων 1 Alternate translation: “Anyone who says” or “The person who says” -2:4 q665 ἔγνωκα αὐτὸν 1 As in the second instance in [2:3](../02/03.md), John is using the word **know** in the sense of knowing someone by personal experience. Alternate translation: “I know God very well” +2:4 kmz5 rc://*/ta/man/translate/figs-genericnoun ὁ λέγων 1 By **one**, John does not have a specific person in mind. He means anyone who says this. Alternate translation: “Anyone who says” or “The person who says” +2:4 q665 rc://*/ta/man/translate/figs-explicit ἔγνωκα αὐτὸν 1 As in the second instance in [2:3](../02/03.md), John is using the word **know** in the sense of knowing someone by personal experience. Alternate translation: “I know God very well” 2:4 j053 rc://*/ta/man/translate/writing-pronouns αὐτὸν & αὐτοῦ 1 In this verse, the pronouns **him** and **his** refer to God, the one who has given the commandments that people must obey. Alternate translation: “God … God’s” 2:4 j054 rc://*/ta/man/translate/grammar-connect-logic-contrast καὶ 1 John is using the word **and** to introduce a contrast between what such a person might say and what his conduct actually indicates to be true. Alternate translation: “but” 2:4 qp1j rc://*/ta/man/translate/figs-idiom μὴ τηρῶν 1 In this instance, the word **keep** is an idiom that means “obey.” Alternate translation: “does not obey” or “disobeys” @@ -138,7 +137,6 @@ front:intro nl27 0 # Introduction to 1 John\n\n## Part 1: General Introductio 2:9 j4f7 rc://*/ta/man/translate/figs-metaphor τὸν ἀδελφὸν αὐτοῦ 1 John is using the term **brother** to mean someone who shares the same faith. Alternate translation: “a fellow believer” 2:9 j070 rc://*/ta/man/translate/figs-gendernotations τὸν ἀδελφὸν αὐτοῦ 1 Although the term **brother** is masculine, John is using the word in a generic sense that includes both men and women. Alternate translation: “a fellow believer” 2:9 mp9f rc://*/ta/man/translate/figs-metaphor ἐν τῇ σκοτίᾳ ἐστὶν 1 As in [1:5](../01/05.md), John is using the word **darkness** to mean what is wrong or evil. Alternate translation: “is doing what is wrong” -2:9 j071 ἕως ἄρτι 1 Alternate translation: “still” 2:10 j072 rc://*/ta/man/translate/figs-hypo ὁ ἀγαπῶν τὸν ἀδελφὸν αὐτοῦ, ἐν τῷ φωτὶ μένει 1 John is suggesting a further hypothetical situation in order to reassure his readers. Alternate translation: “Suppose someone does love his fellow believers. Then he is genuinely doing what is right” 2:10 j073 rc://*/ta/man/translate/figs-metaphor τὸν ἀδελφὸν αὐτοῦ 1 See how you translated **his brother** in [2:9](../02/09.md). Alternate translation: “each fellow believer” 2:10 j074 rc://*/ta/man/translate/figs-genericnoun τὸν ἀδελφὸν αὐτοῦ 1 If it would be helpful in your language, you could express this term by translating this in the plural, since John is speaking of loving all believers. Alternate translation: “each of his brothers” @@ -154,12 +152,12 @@ front:intro nl27 0 # Introduction to 1 John\n\n## Part 1: General Introductio 2:11 y5cs rc://*/ta/man/translate/figs-metaphor οὐκ οἶδεν ποῦ ὑπάγει 1 This is a continuation of the metaphor of walking as a figurative description of how a person lives and behaves. Alternate translation: “he does not know the right way to live” 2:11 j081 rc://*/ta/man/translate/figs-metaphor ὅτι ἡ σκοτία ἐτύφλωσεν τοὺς ὀφθαλμοὺς αὐτοῦ 1 John is using blindness to mean a loss of moral sense. Alternate translation: “because his evil thoughts are keeping him from knowing right and wrong” 2:12 in8n rc://*/ta/man/translate/figs-metaphor τεκνία 1 The term **little children** here could refer to: (1) all of the believers to whom John is writing. This is the way that he uses this term in [2:1](../02/01.md) and in several other places in this letter. See the explanation of it in two of the notes to [2:1](../02/01.md). If that is the sense, then John divides the believers into only two groups in verses 12–14, the older ones and the younger ones. See the UST. Or it could refer to: (2) only some of the believers. In that case, John is addressing the believers in three different groups in verses 12–14, and this group would represent new believers, that is, those who have very recently put their faith in Jesus for the forgiveness of their sins. This would also apply to the similar term in [2:14](../02/14.md). Alternate translation: “new believers” -2:12 y00g ὅτι 1 The word translated as **because** here could also be translated as “that.” In other words, what follows this word could be either: (1) the reason that John is writing or (2) the content that John wants to communicate. This also applies to the same phrase that is used several times in verses 13 and 14. Alternate translation: “that” +2:12 y00g rc://*/ta/man/translate/figs-explicit ὅτι 1 The word translated as **because** here could also be translated as “that.” In other words, what follows this word could be either: (1) the reason that John is writing or (2) the content that John wants to communicate. This also applies to the same phrase that is used several times in verses 13 and 14. Alternate translation: “that” 2:12 ed41 rc://*/ta/man/translate/figs-activepassive ἀφέωνται ὑμῖν αἱ ἁμαρτίαι 1 If your language does not use this passive form, you can express this with an active form, and you can state who has done the action. Alternate translation: “God has forgiven your sins” 2:12 j082 rc://*/ta/man/translate/writing-pronouns διὰ τὸ ὄνομα αὐτοῦ 1 The pronoun **his** refers to Jesus. Alternate translation: “because of the name of Jesus” 2:12 yjy8 rc://*/ta/man/translate/figs-metonymy διὰ τὸ ὄνομα αὐτοῦ 1 John is using the **name** of Jesus to represent who Jesus is and what he has done. Alternate translation: “on account of Jesus” 2:13 kue2 rc://*/ta/man/translate/figs-metaphor πατέρες 1 The term **fathers** here is likely a figurative description of one part of the believers. In that case, it could mean either: (1) mature believers or (2) church leaders -2:13 y1vm ἐγνώκατε 1 As in [2:4](../02/04.md), John is using the word **know** in a specific sense. See how you translated it there. Alternate translation: “you know very well” +2:13 y1vm rc://*/ta/man/translate/figs-explicit ἐγνώκατε 1 As in [2:4](../02/04.md), John is using the word **know** in a specific sense. See how you translated it there. Alternate translation: “you know very well” 2:13 wmt8 rc://*/ta/man/translate/figs-idiom τὸν ἀπ’ ἀρχῆς 1 John uses the phrase **from the beginning** in various ways in this letter. Here it refers to Jesus or possibly to God the Father. John refers to Jesus with these same words at the beginning of this letter and in a similar way in John 1:1–2. Alternate translation: “him who has always existed” or “Jesus, who has always existed” 2:13 wg4v rc://*/ta/man/translate/figs-metaphor νεανίσκοι 1 Here, **young men** is likely a figurative description of a part of the group of believers. It probably refers to people who have become strong in their faith, even if they are not yet as mature as those in the group of **fathers**, since **young men** are in the time of life when they are strong and vigorous. Alternate translation: “strong believers” 2:13 j083 rc://*/ta/man/translate/figs-gendernotations νεανίσκοι 1 Although the term **men** is masculine, John is likely using the word in a generic sense that includes both men and women. Alternate translation: “strong believers” @@ -170,10 +168,10 @@ front:intro nl27 0 # Introduction to 1 John\n\n## Part 1: General Introductio 2:14 j087 rc://*/ta/man/translate/translate-textvariants ἔγραψα ὑμῖν, παιδία, ὅτι ἐγνώκατε τὸν Πατέρα 1 In some Bibles, this sentence comes at the end of [2:13](../02/13.md) instead of at the beginning of this verse. The verse divisions were introduced to the Bible many centuries after its books were written, and their purpose is only to help readers find things easily. So the placement of this sentence, either at the start of this verse or at the end of the previous one, does not create any significant difference in meaning. If a translation of the Bible already exists in your region, consider using the placement in that version. If not, we recommend that you follow the placement in the ULT text. 2:14 j088 rc://*/ta/man/translate/figs-verbs ἔγραψα ὑμῖν 1 By saying **I have written**, John is expressing himself slightly differently than in [2:12–13](../02/12.md), where he says, “I am writing.” The difference is likely only for emphasis, as John looks back at what he has just said and indicates that he is saying it again. However, if your language distinguishes between the present and present perfect tenses, it would be appropriate to show the difference in your translation. 2:14 j089 rc://*/ta/man/translate/figs-metaphor παιδία 1 While **young children** is a different term from “little children” in [2:12](../02/12.md), it means the same thing. See how you translated the similar term there. Alternate translation: “who are like my own children” or “new believers” -2:14 j090 ἐγνώκατε 1 As in [2:4](../02/04.md), John is using the word **know** in a specific sense. See how you translated it there and in [2:13](../02/13.md). Alternate translation: “you are very close with” +2:14 j090 rc://*/ta/man/translate/figs-explicit ἐγνώκατε 1 As in [2:4](../02/04.md), John is using the word **know** in a specific sense. See how you translated it there and in [2:13](../02/13.md). Alternate translation: “you are very close with” 2:14 j091 rc://*/ta/man/translate/guidelines-sonofgodprinciples τὸν Πατέρα 1 **Father** is an important title for God. Alternate translation: “God the Father” 2:14 j092 rc://*/ta/man/translate/figs-metaphor πατέρες 1 The term **fathers** likely has the same figurative meaning as in [2:13](../02/13.md). See how you translated it there. Alternate translation: (1) “mature believers” or (2) “church leaders” -2:14 j093 ἐγνώκατε 2 As in [2:4](../02/04.md), [2:13](../02/13.md), and earlier in this verse, John is using the word **know** in a specific sense. See how you translated it there. Alternate translation: “you are very close with” +2:14 j093 rc://*/ta/man/translate/figs-explicit ἐγνώκατε 2 As in [2:4](../02/04.md), [2:13](../02/13.md), and earlier in this verse, John is using the word **know** in a specific sense. See how you translated it there. Alternate translation: “you are very close with” 2:14 j094 rc://*/ta/man/translate/figs-idiom τὸν ἀπ’ ἀρχῆς 1 John uses the phrase **from the beginning** in various ways in this letter. Here it refers to Jesus or possibly to God the Father. John refers to Jesus with these same words at the beginning of this letter, in [2:13](../02/13.md), and in a similar way in John 1:1–2. Alternate translation: “him who has always existed” or “Jesus, who has always existed” 2:14 j095 rc://*/ta/man/translate/figs-metaphor νεανίσκοι 1 The term **young men** likely has the same figurative meaning here as in [2:13](../02/13.md). Alternate translation: “strong believers” 2:14 j096 rc://*/ta/man/translate/figs-gendernotations νεανίσκοι 1 Although the term **men** is masculine, John is likely using the word in a generic sense that includes both men and women. Alternate translation: “strong believers” @@ -193,7 +191,7 @@ front:intro nl27 0 # Introduction to 1 John\n\n## Part 1: General Introductio 2:16 j104 rc://*/ta/man/translate/figs-metonymy πᾶν τὸ ἐν τῷ κόσμῳ 1 See how you translated the similar expression in [2:15](../02/15.md). Alternate translation: “everything that characterizes the ungodly value system of the people who do not honor God” 2:16 pz3q rc://*/ta/man/translate/figs-metonymy ἡ ἐπιθυμία τῆς σαρκὸς 1 John is using the term **flesh** to mean the physical human body, which is made of **flesh**. Alternate translation: “the strong desire to have sinful physical pleasure” 2:16 x124 rc://*/ta/man/translate/figs-metonymy ἡ ἐπιθυμία τῶν ὀφθαλμῶν 1 John is using the term **eyes** to mean the ability to see. Alternate translation: “the strong desire to have the things that we see” -2:16 j105 ἡ ἀλαζονία τοῦ βίου 1 John is likely using the Greek term that ULT translates as **life** in one of its specific senses, to mean “possessions,” as in [3:17](../03/17.md). Alternate translation: “pride in one’s possessions” +2:16 j105 rc://*/ta/man/translate/figs-explicit ἡ ἀλαζονία τοῦ βίου 1 John is likely using the Greek term that ULT translates as **life** in one of its specific senses, to mean “possessions,” as in [3:17](../03/17.md). Alternate translation: “pride in one’s possessions” 2:16 c3xw rc://*/ta/man/translate/figs-metonymy οὐκ ἔστιν ἐκ τοῦ Πατρός, ἀλλὰ ἐκ τοῦ κόσμου ἐστίν 1 See how you translated the term **world** in [2:15](../02/15.md). It has a similar meaning in this verse. Alternate translation: “does not represent how God the Father wants us to live, but instead comes from an ungodly value system” 2:16 j106 rc://*/ta/man/translate/guidelines-sonofgodprinciples τοῦ Πατρός 1 **Father** is an important title for God. Alternate translation: “God the Father” 2:17 j107 rc://*/ta/man/translate/figs-metonymy ὁ κόσμος 1 See how you translated the term **world** in [2:15](../02/15.md). It has a similar meaning in this verse. Alternate translation: “the ungodly value system of the people who do not honor God” @@ -214,7 +212,6 @@ front:intro nl27 0 # Introduction to 1 John\n\n## Part 1: General Introductio 2:19 jin1 rc://*/ta/man/translate/figs-metaphor μεμενήκεισαν ἂν μεθ’ ἡμῶν 1 See the discussion of the term “remain” in Part 3 of the Introduction to 1 John. Here the word seems to refer to continuing participation in a group. Alternate translation: “they would have continued to participate in our group” 2:19 j115 rc://*/ta/man/translate/figs-ellipsis ἀλλ’ ἵνα φανερωθῶσιν ὅτι οὐκ εἰσὶν πάντες ἐξ ἡμῶν 1 John is leaving out some of the words that a sentence would need in many languages in order to be complete. These words can be supplied from the previous sentence. Alternate translation: “but they left us so that their actions would reveal that all of them were not genuinely part of our group” 2:19 j116 rc://*/ta/man/translate/figs-activepassive ἵνα φανερωθῶσιν 1 See the discussion of the term “appear” in Part 3 of the Introduction to 1 John. Here, the people were revealed as unbelievers when they left the group. If your language does not use passive forms, you can express this with an active form, and you can state what is doing the action. Alternate translation: “they left so that their actions would reveal” -2:19 j117 οὐκ εἰσὶν πάντες ἐξ ἡμῶν 1 The word **all** refers to all the people who left the group. If it would be helpful in your language, you could make the subject negative and the verb positive. Alternate translation: “none of them are from us” or “none of them were genuinely part of our group” 2:20 j118 rc://*/ta/man/translate/grammar-connect-logic-contrast καὶ 1 John is using the word **And** to introduce a contrast between the people who left the group and the remaining believers to whom he is writing. Alternate translation: “However,” 2:20 i3m1 rc://*/ta/man/translate/figs-abstractnouns ὑμεῖς χρῖσμα ἔχετε ἀπὸ τοῦ Ἁγίου 1 If it would be helpful in your language, you could express the idea behind the abstract noun **anointing** with a verbal phrase. Alternate translation: “the Holy One has anointed you” 2:20 j119 rc://*/ta/man/translate/translate-unknown ὑμεῖς χρῖσμα ἔχετε ἀπὸ τοῦ Ἁγίου 1 The word **anointing** refers to the practice, seen often in the Old Testament, of pouring oil on a person to set that person apart to serve God. If your readers would not be familiar with this practice, you could describe it specifically in your translation. Alternate translation: “the Holy One has poured oil on you to set you apart to serve him” @@ -227,8 +224,8 @@ front:intro nl27 0 # Introduction to 1 John\n\n## Part 1: General Introductio 2:21 r8yr rc://*/ta/man/translate/figs-abstractnouns τὴν ἀλήθειαν & ἐκ τῆς ἀληθείας 1 If it would be helpful in your language, you could express the idea behind the abstract noun **truth** with an adjective such as “true.” Alternate translation: “what is true … from what is true” 2:21 j124 rc://*/ta/man/translate/figs-metonymy τὴν ἀλήθειαν & ἐκ τῆς ἀληθείας 1 John is likely referring to the teaching that believers have received from Jesus by association with the way that it is true. Alternate translation: “the true teaching that we received from Jesus … from this true teaching” 2:21 j125 rc://*/ta/man/translate/figs-ellipsis καὶ ὅτι πᾶν ψεῦδος ἐκ τῆς ἀληθείας οὐκ ἔστιν 1 John is leaving out some of the words that a sentence would need in many languages in order to be complete. These words can be supplied from earlier in the sentence. Alternate translation: “and you know that every lie is not from the truth” -2:21 j126 πᾶν ψεῦδος ἐκ τῆς ἀληθείας οὐκ ἔστιν 1 If it would be helpful in your language, you could express this phrase by clarifying it by making the subject negative and the verb positive. Alternate translation: “no lie is from the truth” -2:21 nruw ἐκ τῆς ἀληθείας 1 This second occurrence of **the truth** could refer to: (1) The same as the first occurrence. Alternate translation: “part of God’s true message” (2) God, who is the source of all truth. Alternate translation: “from God, the One who is true” +2:21 j126 rc://*/ta/man/translate/figs-doublenegatives πᾶν ψεῦδος ἐκ τῆς ἀληθείας οὐκ ἔστιν 1 If it would be clearer in your language, you could make the subject of this phrase negative and the verb positive. Alternate translation: “no lie is from the truth” +2:21 nruw rc://*/ta/man/translate/figs-explicit ἐκ τῆς ἀληθείας 1 This second occurrence of **the truth** could refer to: (1) The same as the first occurrence. Alternate translation: “part of God’s true message” (2) God, who is the source of all truth. Alternate translation: “from God, the One who is true” 2:22 d71l rc://*/ta/man/translate/figs-rquestion τίς ἐστιν ὁ ψεύστης, εἰ μὴ ὁ ἀρνούμενος ὅτι Ἰησοῦς οὐκ ἔστιν ὁ Χριστός? 1 John is using the question form for emphasis. If it would be helpful in your language, you could express this question by translating his words as a statement or exclamation. Alternate translation: “Anyone who denies that Jesus is the Messiah is certainly a liar!” 2:22 d4u7 rc://*/ta/man/translate/figs-doublenegatives ὁ ἀρνούμενος ὅτι Ἰησοῦς οὐκ ἔστιν ὁ Χριστός 1 For emphasis, John is using a double negative in Greek, specifically, a negative verb (**denies**) with a negative particle, “not.” In English, it would come out as “the one who denies that Jesus is not the Christ.” In Greek, the second negative does not cancel the first to create a positive meaning. But in English, the meaning would inaccurately be positive, which is why ULT uses only one negative. It leaves out “not” and says **the one denying that Jesus is the Christ**. However, if your language uses double negatives for emphasis that do not cancel one another, it would be appropriate to use that construction in your translation. 2:22 j128 rc://*/ta/man/translate/figs-genericnoun οὗτός ἐστιν ὁ ἀντίχριστος 1 John is not referring here to the ultimate **antichrist** who will appear at the end of earthly history. John does not have a specific person in view here. Rather, he is speaking generally of all people who oppose Christ. See how you translated the term **antichrist** in [2:18](../02/18.md). Alternate translation: “Such a person is the enemy of Jesus” @@ -245,7 +242,7 @@ front:intro nl27 0 # Introduction to 1 John\n\n## Part 1: General Introductio 2:24 j132 rc://*/ta/man/translate/grammar-connect-condition-hypothetical ἐὰν ἐν ὑμῖν μείνῃ ὃ ἀπ’ ἀρχῆς ἠκούσατε, καὶ ὑμεῖς ἐν τῷ Υἱῷ καὶ ἐν τῷ Πατρὶ μενεῖτε 1 John is describing a conditional situation in order to reassure his readers. Alternate translation: “As long as what you have heard from the beginning remains in you, then you will also remain in the Son and in the Father” 2:24 ty7q rc://*/ta/man/translate/figs-metaphor καὶ ὑμεῖς ἐν τῷ Υἱῷ καὶ ἐν τῷ Πατρὶ μενεῖτε 1 See the discussion of the term “remain” in Part 3 of the Introduction to 1 John. In this instance, it seems to mean the same thing as in [2:6](../02/06.md). See how you translated it there. Alternate translation: “you will also continue to have a close relationship with the Son and with the Father” 2:24 j133 rc://*/ta/man/translate/guidelines-sonofgodprinciples τῷ Υἱῷ & τῷ Πατρὶ 1 **Son** and **Father** are important titles for Jesus and God, respectively. Alternate translation: “Jesus the Son of God … God the Father” -2:25 llj2 ἡ ἐπαγγελία ἣν αὐτὸς ἐπηγγείλατο ἡμῖν 1 If it is unnatural in your language to use both the noun **promise** and the verb **promised**, you could use just one form of the word in your translation. Alternate translation: “the promise that he made to us” or “what he promised us” +2:25 llj2 rc://*/ta/man/translate/writing-poetry ἡ ἐπαγγελία ἣν αὐτὸς ἐπηγγείλατο ἡμῖν 1 John is using a construction in which a verb and its object come from the same root. You may be able to use the same construction in your language to express the meaning here. Alternatively, your language may have another way of expressing this. Alternate translation: “the promise that he made to us” or “what he promised us” 2:25 j134 rc://*/ta/man/translate/writing-pronouns αὐτὸς 1 The pronoun **he** could refer in this context either to Jesus or to God the Father. However, it seems more likely that it refers to Jesus, since John has just talked in [2:22–23](../02/22.md) about denying or confessing him, and it was Jesus who promised **eternal life** to everyone who believed in him. See, for example, the Gospel of John [3:36](../jhn/03/36.md) and [6:47](../jhn/06/47.md). Alternate translation: “Jesus” 2:25 id51 rc://*/ta/man/translate/figs-metaphor τὴν ζωὴν τὴν αἰώνιον 1 John means more than physical **life**. This expression can indicate living forever in the presence of God after death, a commonly recognized meaning, but it can also indicate receiving power from God in this life to live in a new way. Alternate translation: “that we would have power to live a new life now and that we would live with him forever after we die” 2:26 fe44 rc://*/ta/man/translate/figs-metaphor τῶν πλανώντων ὑμᾶς 1 John speaks of these people as if they were guides who were **leading** others in the wrong direction. This is a metaphor for their attempts to get the people to whom John is writing to believe things that are not true. Alternate translation: “those who are deceiving you” or “those who are trying to get you to believe things that are not true” @@ -256,12 +253,11 @@ front:intro nl27 0 # Introduction to 1 John\n\n## Part 1: General Introductio 2:27 j137 rc://*/ta/man/translate/grammar-connect-logic-result καὶ 2 John is using the word **and** to introduce the results of what he says in the previous part of this sentence. Alternate translation: “and so” 2:27 j138 rc://*/ta/man/translate/figs-metaphor τὸ αὐτοῦ χρῖσμα 1 See how you translated **his anointing** earlier in this verse. Alternate translation: “his Spirit” 2:27 tb5k rc://*/ta/man/translate/figs-hyperbole περὶ πάντων 1 This is a generalization for emphasis. If this is confusing in your language, you can be more specific. Alternate translation: “about the things that you need to know” -2:27 j139 ἀληθές ἐστιν καὶ οὐκ ἔστιν ψεῦδος 1 Alternate translation: “tells the truth and does not lie” 2:27 j140 rc://*/ta/man/translate/writing-pronouns ἐδίδαξεν ὑμᾶς 1 Since the Spirit is a person, if you translate **anointing** as “Spirit” in this verse, it may also be more appropriate in your language to use a personal pronoun in this clause. Alternate translation: “he has taught you” or “the Spirit has taught you” 2:27 wr63 rc://*/ta/man/translate/figs-metaphor μένετε ἐν αὐτῷ 1 See the discussion of the term “remain” in Part 3 of the Introduction to 1 John. In this instance, it seems to mean the same thing as in [2:6](../02/06.md). See how you translated it there. Alternate translation: “continue to have a close relationship with him” 2:27 j141 rc://*/ta/man/translate/figs-metaphor μένετε ἐν αὐτῷ 1 John is speaking as if believers could be inside of God. Alternate translation: “continue to have a close relationship with him” 2:28 co6g rc://*/ta/man/checking/headings 0 If you are using section headings, you could put one here before verse 28. Suggested heading: “Children of God” -2:28 tii1 καὶ νῦν 1 John uses the expression **And now** to introduce a new part of the letter, in which he will talk about being children of God and about the return of Jesus. In your translation, you could use a word, phrase, or other method that is natural in your language for introducing a new topic. +2:28 tii1 rc://*/ta/man/translate/grammar-connect-words-phrases καὶ νῦν 1 John uses the expression **And now** to introduce a new part of the letter, in which he will talk about being children of God and about the return of Jesus. In your translation, you could use a word, phrase, or other method that is natural in your language for introducing a new topic. 2:28 kjn9 rc://*/ta/man/translate/figs-metaphor τεκνία 1 John readdresses the recipients as he begins a new section of the letter. See how you translated **little children** in [2:1](../02/01.md). Alternate translation: “you dear believers who are under my care” 2:28 j142 rc://*/ta/man/translate/figs-metaphor μένετε ἐν αὐτῷ 1 See the discussion of the term “remain” in Part 3 of the Introduction to 1 John. In this instance, John seems to be using the expression in the same way that he has just used it in [2:27](../02/27.md). See how you translated it there. Alternate translation: “continue to have a close relationship with him” 2:28 j143 rc://*/ta/man/translate/writing-pronouns αὐτῷ & ἐὰν φανερωθῇ & ἀπ’ αὐτοῦ & αὐτοῦ 1 The pronouns **him**, **he**, and **his** likely refer to Jesus in this verse, since John speaks of his **coming** or return. Consider whether it might be helpful to your readers or more natural in your language to use the name “Jesus” in one or more of these instances. @@ -270,7 +266,6 @@ front:intro nl27 0 # Introduction to 1 John\n\n## Part 1: General Introductio 2:28 lnk2 rc://*/ta/man/translate/figs-abstractnouns σχῶμεν παρρησίαν 1 If it would be helpful in your language, you could express the idea behind the abstract noun **boldness** with an adjective. Alternate translation: “we may be bold” 2:28 d4ql rc://*/ta/man/translate/figs-synecdoche μὴ αἰσχυνθῶμεν ἀπ’ αὐτοῦ 1 John is using the word **him**, meaning Jesus, to mean the presence of Jesus. Alternate translation: “we will not be ashamed to be in his presence” 2:28 j145 rc://*/ta/man/translate/figs-activepassive μὴ αἰσχυνθῶμεν ἀπ’ αὐτοῦ 1 If your language does not use this passive form, you can express this with an active form. Alternate translation: “we will not be ashamed to be in his presence” -2:28 x7ic ἐν τῇ παρουσίᾳ αὐτοῦ 1 Alternate translation: “when he returns to earth” 2:29 j146 rc://*/ta/man/translate/grammar-connect-condition-fact ἐὰν εἰδῆτε ὅτι δίκαιός ἐστιν 1 John is using the form of conditional possibility here, but he is stating something that is actually true. In Greek, this was a way of affirming that the part that follows this statement is also true. If your language does not state something as a condition if it is certain or true, and if your readers might think that what John is saying is not certain, then you could translate his words as an affirmative statement. Alternate translation: “Since you know that God is righteous” 2:29 j147 rc://*/ta/man/translate/writing-pronouns ἐστιν & αὐτοῦ 1 The pronouns **he** and **him** likely refer to God the Father, since in the next two verses John says that believers are “children of God,” and he speaks in this verse of those who have **been begotten from him**. Alternate translation: “God is … God” 2:29 j148 rc://*/ta/man/translate/figs-abstractnouns πᾶς ὁ ποιῶν τὴν δικαιοσύνην 1 If it would be helpful in your language, you could express the idea behind the abstract noun **righteousness** with an adjective such as “right.” Alternate translation: “everyone who does what is right” @@ -278,14 +273,13 @@ front:intro nl27 0 # Introduction to 1 John\n\n## Part 1: General Introductio 2:29 j149 rc://*/ta/man/translate/figs-metaphor πᾶς ὁ ποιῶν τὴν δικαιοσύνην ἐξ αὐτοῦ γεγέννηται 1 Since believers have not literally **been begotten** by God, John means this. He says in [4:9](../04/09.md) that Jesus is the “only-begotten” of God, since God is the actual Father of Jesus in a way that he is not the actual father of believers. Alternate translation: “God is the spiritual father of everyone who does what is right” 3:intro d8r2 0 # 1 John 3 General Notes\n\n## Structure and Formatting\n\n1. Genuine children of God do not sin (3:1–10, continuing from 2:28)\n2. Genuine believers help one another sacrificially (3:11–18)\n3. Genuine believers have confidence in prayer (3:19–24)\n\n## Special Concepts in this Chapter\n\n### “children of God”\n\nPeople are sometimes described as “children of God” because God created them. However, John uses this expression in a different sense in this chapter. He uses it to describe people who have entered into a father-child relationship with God by putting their faith and trust in Jesus. God indeed created all people, but people can only become children of God in this sense by believing in Jesus. “Children” in this usage does not refer to those who are young, but only to the relationship that people have at any age to their father. (See: [[rc://*/tw/dict/bible/kt/believe]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### “the one who keeps his commandments remains in him, and he in him” (3:24)\n\nThis does not mean that keeping our salvation is conditional on doing certain works. Rather, John is describing the results of keeping the commandments that he describes in [3:32](../03/32.md). Those commandments are to believe in Jesus and to love one another. John is saying that the person who believes in Jesus and loves others shows that he has a close relationship with God, and that he will continue to have that close relationship because of this obedience. Christians around the world hold different beliefs about whether people who have been saved can lose their salvation. That is not what John is addressing here, and translators should be careful not to let how they understand that issue affect how they translate this passage. (See: [[rc://*/tw/dict/bible/kt/eternity]] and [[rc://*/tw/dict/bible/kt/save]])\n\n## Important Textual Issues in this Chapter\n\nIn [3:1](../03/01.md), the most accurate ancient manuscripts include the words “and we are.” That is the reading that ULT follows. However, some other ancient manuscripts do not include these words, and so some Bibles do not have them. If a translation of the Bible already exists in your region, consider using whichever reading is found in that version. If a translation does not already exist, we recommend that you follow the reading in the ULT text. (See: [[rc://*/ta/man/translate/translate-textvariants]]) 3:1 gl8n rc://*/ta/man/translate/figs-metaphor ἴδετε 1 John is using the term **See**. Alternate translation: “Consider” -3:1 j150 ποταπὴν ἀγάπην δέδωκεν ἡμῖν ὁ Πατὴρ 1 Alternate translation: “how greatly the Father has loved us” 3:1 j151 rc://*/ta/man/translate/guidelines-sonofgodprinciples ὁ Πατὴρ 1 **Father** is an important title for God. Alternate translation: “God the Father” 3:1 x99a rc://*/ta/man/translate/figs-activepassive ἵνα τέκνα Θεοῦ κληθῶμεν 1 If your language does not use this passive form, you can express this with an active form. Alternate translation: “that God should call us his children” 3:1 j362 rc://*/ta/man/translate/figs-metaphor τέκνα Θεοῦ 1 Here John expresses the same metaphor as in [2:29](../02/29.md) in a slightly different way. See whether you decided to indicate the figurative meaning there. If you translate **children** using a literal term, choose a word that can refer to people of any age in relation to their father. Alternate translation: “spiritual children of God” 3:1 j152 rc://*/ta/man/translate/translate-textvariants καὶ ἐσμέν 1 See the discussion of textual issues at the end of the General Notes to this chapter to decide whether to follow the reading of ULT and include these words or to follow the reading of some other versions and not include them. 3:1 fq4t rc://*/ta/man/translate/grammar-connect-logic-result διὰ τοῦτο, ὁ κόσμος οὐ γινώσκει ἡμᾶς, ὅτι οὐκ ἔγνω αὐτόν 1 If it would be helpful in your language, you could reverse the order of these phrases, since the second phrase gives the reason for the result that the first phrase describes. Alternate translation: “Because the world did not know God, for that reason it does not know us” 3:1 l5e7 rc://*/ta/man/translate/figs-metonymy διὰ τοῦτο, ὁ κόσμος οὐ γινώσκει ἡμᾶς, ὅτι οὐκ ἔγνω αὐτόν 1 John uses **world** to mean various things in this letter. Here it refers to people who do not honor God and who do not live as God wishes. Alternate translation: “because ungodly people have not known God, for that reason they do not know us” -3:1 j155 οὐ γινώσκει ἡμᾶς & οὐκ ἔγνω αὐτόν 1 John is using the word **know** in two different senses. See the discussion of the word “know” in Part 3 of the Introduction to 1 John. If your language has different words for these different senses, it would be appropriate to use them in your translation. Alternate translation: “does not recognize who we are … it did not become acquainted with him” +3:1 j155 rc://*/ta/man/translate/figs-idiom οὐ γινώσκει ἡμᾶς & οὐκ ἔγνω αὐτόν 1 John is using the word **know** in two different senses. See the discussion of the word “know” in Part 3 of the Introduction to 1 John. If your language has different words for these different senses, it would be appropriate to use them in your translation. Alternate translation: “does not recognize who we are … it did not become acquainted with him” 3:1 j156 rc://*/ta/man/translate/figs-explicit οὐ γινώσκει ἡμᾶς 1 If it would be helpful to your readers, you could state explicitly what **the world does not know** about believers in Jesus. Alternate translation: “does not recognize that we are God’s children” 3:1 j157 rc://*/ta/man/translate/writing-pronouns αὐτόν 1 The pronoun **him** refers to God, the antecedent in the previous sentence. Alternate translation: “God” 3:2 ek9v rc://*/ta/man/translate/figs-nominaladj ἀγαπητοί 1 See how you translated **Beloved** in [2:7](../02/07.md). Alternate translation: “You people whom I love” or “My dear ones” @@ -298,7 +292,7 @@ front:intro nl27 0 # Introduction to 1 John\n\n## Part 1: General Introductio 3:3 pj6a rc://*/ta/man/translate/writing-pronouns πᾶς ὁ ἔχων τὴν ἐλπίδα ταύτην ἐπ’ αὐτῷ 1 The pronoun **him** here does not refer to **everyone**; it refers to Jesus. The expression **this hope** refers to the hope that John describes in the previous verse, of seeing Jesus as he is. Alternate translation: “everyone who hopes to see Jesus as he really is” 3:3 j163 rc://*/ta/man/translate/writing-pronouns αὐτῷ & ἐκεῖνος 1 These pronouns refer to Jesus. Alternate translation: “Jesus … Jesus” 3:4 j164 rc://*/ta/man/translate/figs-abstractnouns πᾶς ὁ ποιῶν τὴν ἁμαρτίαν, καὶ τὴν ἀνομίαν ποιεῖ, καὶ ἡ ἁμαρτία ἐστὶν ἡ ἀνομία 1 If it would be helpful in your language, you could express the idea behind the abstract noun **lawlessness** with an equivalent expression. Alternate translation: “Everyone who commits sin is also breaking God’s law. Indeed, sin is breaking God’s law” -3:4 j165 πᾶς ὁ ποιῶν τὴν ἁμαρτίαν, καὶ τὴν ἀνομίαν ποιεῖ, καὶ ἡ ἁμαρτία ἐστὶν ἡ ἀνομία 1 If it would be helpful to your readers, you could explain why John gives this warning. See the discussion of “sin” in Part 3 of the Introduction to 1 John. Suggested footnote: “The false teachers were saying that it does not matter what people do in their physical bodies. In this way, they were tempting the people to sin.” +3:4 j165 rc://*/ta/man/translate/figs-explicit πᾶς ὁ ποιῶν τὴν ἁμαρτίαν, καὶ τὴν ἀνομίαν ποιεῖ, καὶ ἡ ἁμαρτία ἐστὶν ἡ ἀνομία 1 If it would be helpful to your readers, you could explain why John gives this warning. See the discussion of “sin” in Part 3 of the Introduction to 1 John. Suggested footnote: “The false teachers were saying that it does not matter what people do in their physical bodies. In this way, they were tempting the people to sin.” 3:5 j166 rc://*/ta/man/translate/writing-pronouns ἐκεῖνος & ἄρῃ & αὐτῷ 1 The pronouns **that one**, **he**, and **him** refer to Jesus in this verse. Consider whether it might be helpful to your readers or more natural in your language to use the name “Jesus” in one or more of these instances. 3:5 g4ph rc://*/ta/man/translate/figs-activepassive ἐκεῖνος ἐφανερώθη 1 See the discussion of the term “appear” in Part 3 of the Introduction to 1 John. Here the term seems to have an active meaning. Alternate translation: “Jesus came to earth” 3:5 j167 rc://*/ta/man/translate/figs-metaphor ἁμαρτία ἐν αὐτῷ οὐκ ἔστιν 1 John speaks of **sin** as if it were an object that could be inside of Jesus, although he is emphasizing that **sin** is not in Jesus. Alternate translation: “Jesus has never sinned” @@ -313,7 +307,7 @@ front:intro nl27 0 # Introduction to 1 John\n\n## Part 1: General Introductio 3:7 v4yp rc://*/ta/man/translate/figs-abstractnouns ὁ ποιῶν τὴν δικαιοσύνην 1 See how you translated the similar expression in [2:29](../02/29.md). Alternate translation: “The one who does what is right” 3:7 j173 rc://*/ta/man/translate/figs-explicit δίκαιός ἐστιν, καθὼς ἐκεῖνος δίκαιός ἐστιν 1 If it would be helpful to your readers, you could state explicitly what the term **righteous** means in this context. Alternate translation: “is acceptable to God, just as Jesus is acceptable to God” 3:7 j174 rc://*/ta/man/translate/writing-pronouns ἐκεῖνος 1 The demonstrative pronoun **that one** refers to Jesus. Alternate translation: “Jesus” -3:8 uja7 ἐκ τοῦ διαβόλου ἐστίν 1 Here the preposition **from** indicates influence. The usage here is similar to that in the phrase “from the world” in [2:16](../02/16.md). Alternate translation: “is acting under the influence of the devil” +3:8 uja7 rc://*/ta/man/translate/figs-idiom ἐκ τοῦ διαβόλου ἐστίν 1 Here the preposition **from** indicates influence. The usage here is similar to that in the phrase “from the world” in [2:16](../02/16.md). Alternate translation: “is acting under the influence of the devil” 3:8 cit3 rc://*/ta/man/translate/figs-idiom ἀπ’ ἀρχῆς 1 John uses the phrase **from the beginning** in various ways in this letter. Here it refers to the time when God created the world. In this case, the word **from** indicates not that the devil began to sin at that time, but that he had already begun to sin by that time. Alternate translation: “even before the world was created” 3:8 p9ks rc://*/ta/man/translate/guidelines-sonofgodprinciples ὁ Υἱὸς τοῦ Θεοῦ 1 **Son of God** is an important title for Jesus. Alternate translation: “Jesus, the Son of God” or “God’s Son Jesus” 3:8 nq4w rc://*/ta/man/translate/figs-activepassive ἐφανερώθη 1 See the discussion of the term “appear” in Part 3 of the Introduction to 1 John. Here the term seems to have an active meaning and to mean the same thing as in [3:5](../03/05.md), that Jesus came to earth. It does not mean that he only appeared to come. Alternate translation: “came to earth” @@ -334,7 +328,7 @@ front:intro nl27 0 # Introduction to 1 John\n\n## Part 1: General Introductio 3:11 j183 rc://*/ta/man/translate/figs-idiom ἀπ’ ἀρχῆς 1 John uses the phrase **from the beginning** in various ways in this letter. Here it refers to the time when the people to whom he is writing first heard about or first believed in Jesus. See how you translated this phrase in [2:7](../02/07.md). Alternate translation: “ever since you first heard about Jesus” 3:12 frz9 rc://*/ta/man/translate/figs-ellipsis οὐ καθὼς Κάϊν 1 John is leaving out some of the words that a sentence would need in many languages in order to be complete. These words can be supplied from the previous verse. Alternate translation: “and we should not be like Cain” 3:12 w83v rc://*/ta/man/translate/figs-explicit Κάϊν & ἔσφαξεν τὸν ἀδελφὸν αὐτοῦ 1 John assumes that his readers will know that **Cain** was a son of the first man and woman, Adam and Eve. As the book of Genesis describes, Cain was jealous of his younger **brother** Abel and murdered him. If your readers might not know this, you could express this explicitly in a footnote or by putting the names of his parents and brother in the text. Alternate translation: “Cain, the son of the first man and woman, Adam and Eve, … murdered his younger brother Abel” -3:12 j185 ἐκ τοῦ πονηροῦ ἦν 1 This is similar to the phrase “from the devil” in [3:8](../03/08.md). See how you translated that phrase. Alternate translation: “who belonged to the evil one” or “who was influenced by the evil one” +3:12 j185 rc://*/ta/man/translate/figs-idiom ἐκ τοῦ πονηροῦ ἦν 1 This is similar to the phrase “from the devil” in [3:8](../03/08.md). See how you translated that phrase. Alternate translation: “who belonged to the evil one” or “who was influenced by the evil one” 3:12 j186 rc://*/ta/man/translate/figs-nominaladj τοῦ πονηροῦ 1 John is using the adjective **evil** as a noun in order to indicate a specific being. ULT adds **one** to show this. Your language may use adjectives in the same way. If not, you could translate this with an equivalent expression. Alternate translation: “the one who is evil” 3:12 j187 rc://*/ta/man/translate/figs-metonymy τοῦ πονηροῦ 1 John is speaking of the devil by association with the way that he is **evil**. Alternate translation: “the devil” 3:12 b1xh rc://*/ta/man/translate/figs-rquestion καὶ χάριν τίνος ἔσφαξεν αὐτόν? ὅτι 1 John is using a question as a teaching tool. If it would be helpful in your language, you could express this question by translating his words as a statement. Alternate translation: “He killed him because” @@ -343,7 +337,6 @@ front:intro nl27 0 # Introduction to 1 John\n\n## Part 1: General Introductio 3:13 wc1m rc://*/ta/man/translate/figs-metaphor ἀδελφοί 1 See how you translated **brothers** in [2:9](../02/09.md). Alternate translation: “my friends” 3:13 lq9f rc://*/ta/man/translate/figs-metonymy εἰ μισεῖ ὑμᾶς ὁ κόσμος 1 John uses **world** to mean various things in this letter. Here it refers to people who do not honor God and who do not live as God wishes, as in [3:1](../03/01.md). See how you translated it there. Alternate translation: “if ungodly people hate you” 3:14 j189 rc://*/ta/man/translate/grammar-connect-logic-result ἡμεῖς οἴδαμεν ὅτι μεταβεβήκαμεν ἐκ τοῦ θανάτου εἰς τὴν ζωήν, ὅτι ἀγαπῶμεν τοὺς ἀδελφούς 1 If it would be helpful in your language, you could reverse the order of these phrases, since the second phrase gives the reason for the result that the first phrase describes. Alternate translation: “Because we love the brothers, we know that we have relocated from death into life” -3:14 gc6e ἡμεῖς οἴδαμεν ὅτι μεταβεβήκαμεν ἐκ τοῦ θανάτου εἰς τὴν ζωήν, ὅτι ἀγαπῶμεν τοὺς ἀδελφούς 1 Be sure that your translation does not communicate that loving the brothers is what causes people to pass from death to life. Alternate translation: “The way that we know that we have relocated from death into life is because we love the brothers” 3:14 fs1x rc://*/ta/man/translate/figs-metaphor μεταβεβήκαμεν ἐκ τοῦ θανάτου εἰς τὴν ζωήν 1 John is speaking of the conditions of being dead and alive as if they were physical locations between which a person could move. Alternate translation: “we are no longer dead but have become alive” 3:14 ybc4 rc://*/ta/man/translate/figs-metaphor μεταβεβήκαμεν ἐκ τοῦ θανάτου εἰς τὴν ζωήν 1 Since John and his readers were not literally dead, he is referring to spiritual **death** and to spiritual **life**. Alternate translation: “we are no longer dead spiritually but have become alive spiritually” 3:14 j190 rc://*/ta/man/translate/figs-metaphor τοὺς ἀδελφούς 1 See how you translated **the brothers** in [2:9](../02/09.md). Alternate translation: “the other believers” @@ -351,7 +344,7 @@ front:intro nl27 0 # Introduction to 1 John\n\n## Part 1: General Introductio 3:14 qa7l rc://*/ta/man/translate/figs-metaphor μένει ἐν τῷ θανάτῳ 1 See the discussion of the term “remain” in Part 3 of the Introduction to 1 John. In this instance, it means staying in the same place. John is once again speaking of the state of **death** as if it were a location. Alternate translation: “remains dead spiritually” 3:15 mqu2 rc://*/ta/man/translate/figs-metaphor πᾶς ὁ μισῶν τὸν ἀδελφὸν αὐτοῦ, ἀνθρωποκτόνος ἐστίν 1 John is using the term **murderer**, and he is echoing the teaching of Jesus that is recorded in Matthew [5:21–22](../05/21.md). John means that since people commit murder because they hate other people, anyone who hates is the same on the inside as someone who actually kills another person. It may be helpful to translate this metaphor as a simile. Alternate translation: “Whoever hates another believer is just like someone who kills a person” 3:15 j192 rc://*/ta/man/translate/figs-metaphor τὸν ἀδελφὸν αὐτοῦ 1 See how you translated **his brother** in [2:9](../02/09.md). Alternate translation: “a fellow believer” -3:15 j193 πᾶς ἀνθρωποκτόνος οὐκ ἔχει ζωὴν αἰώνιον 1 If it would be helpful in your language, you could make the subject negative and the verb positive. Alternate translation: “no murderer has eternal life” +3:15 j193 rc://*/ta/man/translate/figs-doublenegatives πᾶς ἀνθρωποκτόνος οὐκ ἔχει ζωὴν αἰώνιον 1 If it would be helpful in your language, you could make the subject negative and the verb positive. Alternate translation: “no murderer has eternal life” 3:15 j194 rc://*/ta/man/translate/figs-metaphor ζωὴν αἰώνιον 1 Since John is speaking of a present reality, by **eternal life** he does not mean living forever in the presence of God after death, which is one thing that this expression can describe. Rather, he means the regenerating power that God gives to believers in this life that helps them to stop sinning and to do what pleases him. Clearly, anyone who is a **murderer** does not have this power at work in him. Alternate translation: “the power that God gives to help us become new people” 3:15 s3aw rc://*/ta/man/translate/figs-personification οὐκ ἔχει ζωὴν αἰώνιον ἐν αὐτῷ μένουσαν 1 See the discussion of the term “remain” in Part 3 of the Introduction to 1 John. In this instance, John seems to be using the term literally, in the sense of “residing,” to depict **eternal life** as if it were a living thing that could actively reside within a person. Alternate translation: “has not received eternal life” 3:16 j195 rc://*/ta/man/translate/figs-idiom ἐν τούτῳ ἐγνώκαμεν τὴν ἀγάπην 1 **In this we have known** means something similar to the idiomatic expression “in this we know” that John uses many times in this letter. Alternate translation: “This is how we have come to understand what love is” @@ -362,7 +355,6 @@ front:intro nl27 0 # Introduction to 1 John\n\n## Part 1: General Introductio 3:17 j199 rc://*/ta/man/translate/figs-hypo ὃς & ἂν ἔχῃ τὸν βίον τοῦ κόσμου 1 John uses this expression to introduce a hypothetical situation, which he discusses over the course of the whole verse. He is not talking about any specific person. If it would be helpful in your language, you could restate this as in the UST. 3:17 nlj7 rc://*/ta/man/translate/figs-metonymy τὸν βίον τοῦ κόσμου 1 In this letter, John uses **world** to mean various things. Here it refers to the created world, and so to material things such as, in this context, money, food, and clothing. Alternate translation: “material possessions” 3:17 j200 rc://*/ta/man/translate/figs-metaphor τὸν ἀδελφὸν αὐτοῦ 1 See how you translated **his brother** in [2:9](../02/09.md). Alternate translation: “a fellow believer” -3:17 b6lh χρείαν ἔχοντα 1 Alternate translation: “who needs help” 3:17 zql1 rc://*/ta/man/translate/figs-idiom κλείσῃ τὰ σπλάγχνα αὐτοῦ ἀπ’ αὐτοῦ 1 This is an idiom in which the **entrails** or internal organs represent the emotions that would lead a person to act generously. Your language may have an equivalent figurative expression that you could use. You could also express the plain meaning in your translation. Alternate translation: “closes his heart to him” or “refuses to have compassion on him” or “declines to help him” 3:17 l8u4 rc://*/ta/man/translate/figs-rquestion πῶς ἡ ἀγάπη τοῦ Θεοῦ μένει ἐν αὐτῷ? 1 John is using the question form as a teaching tool. If it would be helpful in your language, you could express this question by translating his words as a statement or exclamation. Alternate translation: “the love of God does not remain in such a person!” 3:17 j201 rc://*/ta/man/translate/figs-metaphor πῶς ἡ ἀγάπη τοῦ Θεοῦ μένει ἐν αὐτῷ 1 See the discussion of the term “remain” in Part 3 of the Introduction to 1 John. As in [2:14](../02/14.md), here the word seems to describe behavior that is recognized to be genuine because it is consistent. Alternate translation: “such a person does not genuinely love others with love that is from God!” @@ -375,7 +367,7 @@ front:intro nl27 0 # Introduction to 1 John\n\n## Part 1: General Introductio 3:18 j205 rc://*/ta/man/translate/figs-hendiadys ἐν ἔργῳ καὶ ἀληθείᾳ 1 John is expressing a single idea by using two words connected with **and**. The word **truth** indicates the quality that loving **in deed** would have. Alternate translation: “truly, in actions” 3:19 d70n rc://*/ta/man/checking/headings 0 If you are using section headings, you could put one here before verse 19. Suggested heading: “Have Confidence When You Pray” 3:19 j206 rc://*/ta/man/translate/translate-versebridge ἐν τούτῳ γνωσόμεθα & καὶ & πείσομεν τὰς καρδίας ἡμῶν 1 John describes a result in this verse. He gives the reason for that result in the next verse. If it would be helpful in your language, you could put the reason before the result by creating a verse bridge. You could put [3:20](../03/20.md) first in your translation, making it a separate sentence and leaving out both instances of the word “that.” You could put this verse next, translating it as in the following suggestions. Alternate translation: “That is how we can know … and how we can persuade our hearts” -3:19 k2rv ἐν τούτῳ 1 **In this** could refer either to: (1) What John has just said in verse 18. Alternate translation: “If we do that” (2) What John is about to say in verse 20. Alternate translation: “I will tell you how” +3:19 k2rv rc://*/ta/man/translate/figs-explicit ἐν τούτῳ 1 **In this** could refer either to: (1) What John has just said in verse 18. Alternate translation: “If we do that” (2) What John is about to say in verse 20. Alternate translation: “I will tell you how” 3:19 j207 rc://*/ta/man/translate/figs-idiom ἐν τούτῳ γνωσόμεθα 1 This is an idiomatic expression that John uses many times in this letter. Alternate translation: “This is how we can know” 3:19 j208 rc://*/ta/man/translate/figs-parallelism γνωσόμεθα, ὅτι ἐκ τῆς ἀληθείας ἐσμέν, καὶ & πείσομεν τὰς καρδίας ἡμῶν 1 The phrases **we will know** and **we will persuade our hearts** mean similar things. John is likely using the repetition for emphasis. If it would be helpful in your language, you could combine these phrases into an emphatic expression. Alternate translation: “we will be completely convinced that we are from the truth” 3:19 qx9c rc://*/ta/man/translate/figs-metonymy ἐκ τῆς ἀληθείας ἐσμέν 1 This could mean one of two things. (1) John could be referring to God by association with the way that God is true. In other words, God always tells **the truth** and does what he says. Alternate translation: “we are from God, who is true” (2) As in [2:21](../02/21.md), the word **truth** could refer to the true teaching that believers have received from Jesus. Alternate translation: “we are conducting our lives according to the true message” @@ -417,20 +409,20 @@ front:intro nl27 0 # Introduction to 1 John\n\n## Part 1: General Introductio 4:1 a7h4 rc://*/ta/man/checking/headings 0 If you are using section headings, you could put one here before verse 1. Suggested heading: “Recognizing the Spirit of God” 4:1 h1lv rc://*/ta/man/translate/figs-nominaladj ἀγαπητοί 1 See how you translated **Beloved** in [2:7](../02/07.md). Alternate translation: “You people whom I love” 4:1 zm7f rc://*/ta/man/translate/figs-metonymy μὴ παντὶ πνεύματι πιστεύετε, ἀλλὰ δοκιμάζετε τὰ πνεύματα 1 John is speaking of a prophet by association with the **spirit** that would inspire a prophet to speak. Alternate translation: “do not believe every prophet; instead, consider carefully what prophets say” -4:1 j234 εἰ ἐκ τοῦ Θεοῦ ἐστιν 1 John uses the expression **from God** in various ways in this letter. Here it refers to origin. Alternate translation: “in order to determine whether God has sent them” or “in order to determine whether God is inspiring them” +4:1 j234 rc://*/ta/man/translate/figs-explicit εἰ ἐκ τοῦ Θεοῦ ἐστιν 1 John uses the expression **from God** in various ways in this letter. Here it refers to origin. Alternate translation: “in order to determine whether God has sent them” or “in order to determine whether God is inspiring them” 4:1 x71q rc://*/ta/man/translate/figs-ellipsis εἰ ἐκ τοῦ Θεοῦ ἐστιν 1 This sentence leaves out some of the words that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply these words. Alternate translation: “to see whether they are from God or whether they are not from God” 4:1 j235 rc://*/ta/man/translate/figs-metonymy ἐξεληλύθασιν εἰς τὸν κόσμον 1 John uses **world** to mean various things in this letter. Here it refers to the people living in the world. Alternate translation: “are out there speaking to people” 4:2 j236 rc://*/ta/man/translate/figs-idiom ἐν τούτῳ γινώσκετε 1 This is an idiomatic expression that John uses many times in this letter. Alternate translation: “This is how you can recognize” 4:2 j237 rc://*/ta/man/translate/figs-metonymy πᾶν πνεῦμα ὃ ὁμολογεῖ 1 John is speaking of a prophet by association with the **spirit** that would inspire a prophet to speak. Alternate translation: “Every prophet who teaches” 4:2 e6ww rc://*/ta/man/translate/figs-metonymy Ἰησοῦν Χριστὸν ἐν σαρκὶ ἐληλυθότα 1 As in [2:16](../02/16.md), John is using the term **flesh** to mean the physical human body, which is made of **flesh**. See Part 2 of the Introduction to 1 John for an explanation of why the false teachers denied that Jesus had a human body. Alternate translation: “that Jesus Christ had a real human body” -4:2 j238 ἐκ τοῦ Θεοῦ ἐστιν 1 See how you translated this expression in [4:1](../04/01.md). Alternate translation: “is inspired by God” or, if your language does not use passive forms, “God is inspiring,” placing that phrase before **every spirit** or “every prophet” +4:2 j238 rc://*/ta/man/translate/figs-idiom ἐκ τοῦ Θεοῦ ἐστιν 1 See how you translated this expression in [4:1](../04/01.md). Alternate translation: “is inspired by God” or, if your language does not use passive forms, “God is inspiring,” placing that phrase before **every spirit** or “every prophet” 4:3 j239 rc://*/ta/man/translate/figs-metonymy πᾶν πνεῦμα ὃ μὴ ὁμολογεῖ 1 See how you translated the similar expression in [4:2](../04/02.md). Alternate translation: “every prophet who does not teach” 4:3 j240 rc://*/ta/man/translate/translate-textvariants Ἰησοῦν 1 See the discussion of textual issues at the end of the General Notes to this chapter to decide whether to follow the reading of ULT and say **Jesus** here or to follow the reading of some other manuscripts and say “Jesus Christ having come in the flesh.” 4:3 j241 rc://*/ta/man/translate/figs-metonymy τὸν Ἰησοῦν 1 If you follow the variant reading “Jesus Christ having come in the flesh,” see how you translated that expression in the previous verse. Alternate translation: “that Jesus Christ had a real human body” 4:3 j242 rc://*/ta/man/translate/figs-explicit τὸν Ἰησοῦν 1 Even if you do not follow the reading of the textual variant here, you may wish to explain more fully what John means by **Jesus** in this context in order to make the implied information explicit for your readers. Alternate translation: “that Jesus Christ had a real human body” -4:3 j243 ἐκ τοῦ Θεοῦ οὐκ ἔστιν 1 See how you translated the similar expression in the previous verse. Alternate translation: “is not inspired by God” or, if your language does not use passive forms, “God is not inspiring,” placing that phrase before **every spirit** or “every prophet” +4:3 j243 rc://*/ta/man/translate/figs-idiom ἐκ τοῦ Θεοῦ οὐκ ἔστιν 1 See how you translated the similar expression in the previous verse. Alternate translation: “is not inspired by God” or, if your language does not use passive forms, “God is not inspiring,” placing that phrase before **every spirit** or “every prophet” 4:3 cda6 rc://*/ta/man/translate/writing-pronouns τοῦτό ἐστιν τὸ τοῦ ἀντιχρίστου 1 The word **that** most likely means “the spirit,” referring back to the word **spirit** in the previous sentence. Alternate translation: “this is the spirit of the antichrist” -4:3 j244 τοῦτό ἐστιν τὸ τοῦ ἀντιχρίστου 1 Assuming that the word **that** means “the spirit,” see the discussion of the word “spirit” in the General Notes to this chapter. In this instance, John is referring to either: (1) the characteristic attitude of something, or (2) a supernatural being who inspires that attitude. Also see how you translated the term **antichrist** in [2:18](../02/18.md). Alternate translation: “this false teaching is opposed to Jesus” +4:3 j244 rc://*/ta/man/translate/figs-explicit τοῦτό ἐστιν τὸ τοῦ ἀντιχρίστου 1 Assuming that the word **that** means “the spirit,” see the discussion of the word “spirit” in the General Notes to this chapter. In this instance, John is referring to either: (1) the characteristic attitude of something, or (2) a supernatural being who inspires that attitude. Also see how you translated the term **antichrist** in [2:18](../02/18.md). Alternate translation: “this false teaching is opposed to Jesus” 4:3 j245 rc://*/ta/man/translate/writing-pronouns ὃ ἀκηκόατε ὅτι ἔρχεται, καὶ νῦν ἐν τῷ κόσμῳ ἐστὶν ἤδη 1 The word **which** refers to the **spirit** of **the antichrist**, which was already **in the world** at the time when John wrote, and not to **the antichrist** himself, who was not **in the world**. It may be helpful to begin a new sentence here. Alternate translation: “You have heard that this false teaching is coming, and it is now already circulating among people” 4:3 j246 rc://*/ta/man/translate/figs-metonymy ἐν τῷ κόσμῳ 1 John uses **world** to mean various things in this letter. Here, while it could possibly mean the literal earth (so this expression would mean “on this earth”), it more likely refers to the people living in the world. Alternate translation: “circulating among people” 4:4 j247 rc://*/ta/man/translate/figs-idiom ὑμεῖς ἐκ τοῦ Θεοῦ ἐστε 1 The expression **from God** means something different in this verse than in the previous three verses, since it refers to believers rather than to the spirits that are inspiring prophets. It means the same thing as in [3:10](../03/10.md). See how you translated it there. Alternate translation: “You belong to God” or “You are living in relationship with God” @@ -438,7 +430,6 @@ front:intro nl27 0 # Introduction to 1 John\n\n## Part 1: General Introductio 4:4 avj3 rc://*/ta/man/translate/figs-metaphor νενικήκατε αὐτούς 1 As in [2:13](../02/13.md) and [2:14](../02/14.md), John is using the word **overcome**. He is speaking of the believers’ refusal to believe the false prophets as if the believers had defeated these prophets in a struggle. Alternate translation: “you have refused to believe these false teachers” 4:4 j248 rc://*/ta/man/translate/writing-pronouns αὐτούς 1 The pronoun **them** refers to the false prophets whom John describes in [4:1](../04/01.md). Alternate translation: “these false teachers” 4:4 j5ve rc://*/ta/man/translate/figs-metaphor ἐστὶν ὁ ἐν ὑμῖν 1 As in [3:24](../03/24.md), John is speaking as if God could be inside of believers. Alternate translation: “God, with whom you have a close relationship,” -4:4 j249 μείζων & ἢ 1 If it would be helpful in your language, for this context you could use a more specific word than **greater**. Alternate translation: “stronger than” 4:4 tp4q rc://*/ta/man/translate/figs-metonymy ὁ ἐν τῷ κόσμῳ 1 The phrase **in the world** here and in [4:5](../04/05.md) seems to have a different meaning than in [4:1](../04/01.md) and [4:3](../04/03.md). There, it refers to location, so when John says in [4:3](../04/03.md) that the spirit of the antichrist is “in the world,” it means “on this earth” or “circulating among people.” But here, John seems to be using the term **world** to mean the value system that is opposed to God. In that case, the phrase **the one in the world** would refer to the devil by association with the way that he inspires that system. Alternate translation: “the devil” 4:5 y2z8 rc://*/ta/man/translate/figs-metonymy αὐτοὶ ἐκ τοῦ κόσμου εἰσίν; διὰ τοῦτο ἐκ τοῦ κόσμου λαλοῦσιν 1 John uses **world** to mean various things in this letter. Here in these first two instances, it refers to the system of values shared by people who do not know God. Alternate translation: “These false teachers are influenced by the ungodly value system of the people who do not honor God. As a result, they express the perspectives of that system” 4:5 j252 rc://*/ta/man/translate/writing-pronouns αὐτοὶ 1 The pronoun **They** refers to the false prophets whom John describes in [4:1](../04/01.md). Alternate translation: “These false teachers” @@ -447,7 +438,7 @@ front:intro nl27 0 # Introduction to 1 John\n\n## Part 1: General Introductio 4:6 j254 rc://*/ta/man/translate/figs-exclusive ἡμεῖς & ἡμῶν & ἡμῶν 1 The pronouns **We** and **us** in this verse are probably exclusive, and so if your language marks that distinction, we recommend using the exclusive form in your translation. John appears to be speaking here of himself and his fellow eyewitnesses of the resurrection as teachers of the truth about Jesus. He has already said that the believers to whom he is writing are from God in [4:4](../04/04.md). 4:6 j328 rc://*/ta/man/translate/figs-idiom ἡμεῖς ἐκ τοῦ Θεοῦ ἐσμεν 1 Here, **from God** could mean: (1) that John and his fellow eyewitnesses teach the truth about Jesus because God has sent them to do that. Alternate translation: “God has sent us” (2) the same thing as it does in [4:4](../04/04.md) and in [4:1–3](../04/01.md). Alternate translation: “We belong to God” 4:6 j256 rc://*/ta/man/translate/figs-idiom ἡμεῖς ἐκ τοῦ Θεοῦ ἐσμεν 1 If you have decided that **We are from God** means “God has sent us,” and if it would be helpful to your readers, either here or in a footnote you could state explicitly what God has sent John and the other eyewitnesses to do. Alternate translation: “God has sent us to teach the truth about Jesus as eyewitnesses to his life on earth” -4:6 j257 ὁ γινώσκων τὸν Θεὸν 1 As in [2:3–4](../02/03.md), John is using the word **knowing** in a specific sense. See how you translated it there. Alternate translation: “Anyone who has a close relationship with God” +4:6 j257 rc://*/ta/man/translate/figs-idiom ὁ γινώσκων τὸν Θεὸν 1 As in [2:3–4](../02/03.md), John is using the word **knowing** in a specific sense. See how you translated it there. Alternate translation: “Anyone who has a close relationship with God” 4:6 j258 rc://*/ta/man/translate/figs-idiom ἀκούει ἡμῶν & οὐκ ἀκούει ἡμῶν 1 As in [4:5](../04/05.md), the word **listens** is an idiom that means “believes” or “is persuaded by.” Alternate translation: “believes what we teach … does not believe what we teach” 4:6 j259 rc://*/ta/man/translate/figs-idiom ὃς οὐκ ἔστιν ἐκ τοῦ Θεοῦ 1 The expression **from God** means the same thing in this verse as in [4:4](../04/04.md). See how you translated it there. Alternate translation: “Whoever does not belong to God” or “Whoever is not living in relationship with God” 4:6 j260 rc://*/ta/man/translate/figs-idiom ἐκ τούτου γινώσκομεν 1 This is an idiomatic expression. It means the same thing as the expression “in this we know” which John uses several times in this letter. Alternate translation: “This is how we can recognize” @@ -460,9 +451,9 @@ front:intro nl27 0 # Introduction to 1 John\n\n## Part 1: General Introductio 4:7 c6w6 rc://*/ta/man/translate/figs-idiom ἡ ἀγάπη ἐκ τοῦ Θεοῦ ἐστιν 1 The expression **from God** means something similar to what it does in [4:1–3](../04/01.md). Alternate translation: “God inspires us to love” 4:7 ec73 rc://*/ta/man/translate/figs-metaphor πᾶς ὁ ἀγαπῶν, ἐκ τοῦ Θεοῦ γεγέννηται 1 See how you translated this metaphor in [2:29](../02/29.md) and [3:9](../03/09.md). Alternate translation: “God is the spiritual father of everyone who loves” 4:7 zvt9 rc://*/ta/man/translate/figs-activepassive πᾶς ὁ ἀγαπῶν, ἐκ τοῦ Θεοῦ γεγέννηται 1 If your language does not use this passive form, you can express this with an active form. Alternate translation: “God is the father of everyone who loves” -4:7 j264 καὶ γινώσκει τὸν Θεόν 1 As in [2:4](../02/04.md), John is using the word **knows** in a specific sense. See how you translated it there. Alternate translation: “and such a person has a close relationship with God” +4:7 j264 rc://*/ta/man/translate/figs-idiom καὶ γινώσκει τὸν Θεόν 1 As in [2:4](../02/04.md), John is using the word **knows** in a specific sense. See how you translated it there. Alternate translation: “and such a person has a close relationship with God” 4:8 j265 rc://*/ta/man/translate/grammar-connect-logic-result ὁ μὴ ἀγαπῶν, οὐκ ἔγνω τὸν Θεόν, ὅτι ὁ Θεὸς ἀγάπη ἐστίν 1 If it would be helpful in your language, you could reverse the order of these phrases, since the second phrase gives the reason for the result that the first phrase describes. Alternate translation: “Since God is love, the one who does not love does not know God” -4:8 j266 οὐκ ἔγνω τὸν Θεόν 1 As in [2:4](../02/04.md), John is using the word **know** in a specific sense. See how you translated it there. Alternate translation: “does not have a close relationship with God” +4:8 j266 rc://*/ta/man/translate/figs-idiom οὐκ ἔγνω τὸν Θεόν 1 As in [2:4](../02/04.md), John is using the word **know** in a specific sense. See how you translated it there. Alternate translation: “does not have a close relationship with God” 4:8 kti1 rc://*/ta/man/translate/figs-metaphor ὁ Θεὸς ἀγάπη ἐστίν 1 This is a metaphor that describes what God is like in his character. Alternate translation: “God is entirely loving” 4:8 j267 rc://*/ta/man/translate/figs-abstractnouns ὁ Θεὸς ἀγάπη ἐστίν 1 If it would be helpful in your language, you could express the idea behind the abstract noun **love** with an adjective such as “loving.” Alternate translation: “God is entirely loving” 4:9 i2b5 rc://*/ta/man/translate/figs-idiom ἐν τούτῳ 1 **In this** means something similar to the idiomatic expression “in this we know” that John uses many times in this letter. Alternate translation: “This is how” @@ -471,10 +462,8 @@ front:intro nl27 0 # Introduction to 1 John\n\n## Part 1: General Introductio 4:9 y4m8 rc://*/ta/man/translate/figs-possession ἡ ἀγάπη τοῦ Θεοῦ 1 Here, **the love of God** refers to God loving people. Alternate translation: “God’s love for us” 4:9 j269 rc://*/ta/man/translate/figs-exclusive ἐν ἡμῖν 1 The expression **among us** likely refers to all of humanity, not just to the people who saw and heard Jesus when he was alive, so this would be an inclusive use of the term **us** that would include the believers to whom John is writing. John says later in the sentence that Jesus came **so that we might live through him**, and **we** in that instance does include these believers. So it is likely that **us** earlier in the sentence includes them as well. 4:9 j270 rc://*/ta/man/translate/guidelines-sonofgodprinciples τὸν Υἱὸν αὐτοῦ 1 **Son** is an important title for Jesus. Alternate translation: “his Son Jesus” -4:9 j271 τὸν μονογενῆ 1 Alternate translation: “who is God’s only actual Child” or “his only one” 4:9 j272 rc://*/ta/man/translate/figs-metonymy εἰς τὸν κόσμον 1 John uses **world** to mean various things in this letter. Here it refers to the created world. Alternate translation: “to this earth” 4:9 wxf8 rc://*/ta/man/translate/figs-metaphor ἵνα ζήσωμεν δι’ αὐτοῦ 1 Since people were already literally alive before Jesus came, John means this in a figurative sense. He is likely referring to what he calls “eternal life” in [3:15](../03/15.md). That includes both living forever in the presence of God after death and receiving power from God in this life to live in a new way. Alternate translation: “so that through him we might receive power from God to live as new people in this life and to live forever in God’s presence after we die” -4:9 j273 δι’ αὐτοῦ 1 Alternate translation: “as a result of what he did for us” 4:10 v1zv rc://*/ta/man/translate/figs-idiom ἐν τούτῳ ἐστὶν ἡ ἀγάπη 1 **In this** means something similar to the idiomatic expression “in this we know” that John uses many times in this letter. Alternate translation: “This is how we have experienced genuine love” 4:10 bnve rc://*/ta/man/translate/figs-abstractnouns ἐν τούτῳ ἐστὶν ἡ ἀγάπη 1 If it would be helpful in your language, you could express the abstract noun **love** by stating the meaning behind it with a verb. Alternate translation: “This is how we know what it means to love” 4:10 j274 rc://*/ta/man/translate/guidelines-sonofgodprinciples τὸν Υἱὸν αὐτοῦ 1 **Son** is an important title for Jesus. Alternate translation: “his Son Jesus” @@ -485,11 +474,11 @@ front:intro nl27 0 # Introduction to 1 John\n\n## Part 1: General Introductio 4:12 j275 rc://*/ta/man/translate/grammar-connect-condition-fact ἐὰν ἀγαπῶμεν ἀλλήλους, ὁ Θεὸς ἐν ἡμῖν μένει, καὶ ἡ ἀγάπη αὐτοῦ τετελειωμένη ἐν ἡμῖν ἐστιν 1 John is speaking of a real situation as if it were a hypothetical condition. If your language does not state something as a condition if it is already real, and if your readers might think that what John is saying is not real, then you could translate his words as an affirmative statement. Alternate translation: “But as we love each other, God remains in us, and his love is perfected in us” or “But we do love each other, so that means that God remains in us, and his love is perfected in us” 4:12 sh9q rc://*/ta/man/translate/figs-metaphor ὁ Θεὸς ἐν ἡμῖν μένει 1 See the discussion of the term “remain” in Part 3 of the Introduction to 1 John. In this instance, it seems to mean the same thing as in [2:6](../02/06.md). See how you translated it there. Alternate translation: “God continues to have a close relationship with us” 4:12 vt14 rc://*/ta/man/translate/figs-activepassive ἡ ἀγάπη αὐτοῦ τετελειωμένη ἐν ἡμῖν ἐστιν 1 See how you translated the similar expression in [2:5](../02/05.md). In this case, it is clear that John is referring to God’s love for us, rather than to our love for God. Alternate translation: “God’s love has achieved its purpose in our lives” -4:13 gj7p ἐν τούτῳ γινώσκομεν ὅτι ἐν αὐτῷ μένομεν, καὶ αὐτὸς ἐν ἡμῖν, ὅτι ἐκ τοῦ Πνεύματος αὐτοῦ δέδωκεν ἡμῖν 1 This verse is very similar to the second half of [3:24](../03/24.md). See how you translated that verse. **In this** may set up an awkward sentence in your language. If so, try wording it in other ways. Alternate translation: “This is how we know that we remain in him, and he in us: He has given us of his Spirit” or “We know that we remain in him, and he in us, because he has given us of his Spirit” +4:13 gj7p rc://*/ta/man/translate/grammar-connect-logic-contrast ἐν τούτῳ γινώσκομεν ὅτι ἐν αὐτῷ μένομεν, καὶ αὐτὸς ἐν ἡμῖν, ὅτι ἐκ τοῦ Πνεύματος αὐτοῦ δέδωκεν ἡμῖν 1 The expression **In this** introduces a note of assurance that contrasts with the idea in the previous verse, ”No one has ever seen God.” This verse is very similar to the second half of [3:24](../03/24.md). See how you translated that verse. Alternate translation: “Nevertheless, this is how we know that we remain in him, and he in us: He has given us of his Spirit” or “But we know that we remain in him, and he in us, because he has given us of his Spirit” 4:13 j276 rc://*/ta/man/translate/figs-idiom ἐν τούτῳ γινώσκομεν ὅτι 1 This is an idiomatic expression that John uses many times in this letter. Alternate translation: “This is how we know that” 4:13 m69h rc://*/ta/man/translate/figs-ellipsis ἐν αὐτῷ μένομεν, καὶ αὐτὸς ἐν ἡμῖν 1 In the expression **and he in us**, John is leaving out some of the words that a sentence would need in many languages in order to be complete. These words can be supplied from the previous phrase. Alternate translation: “we remain in him and he remains in us” 4:13 yv6s rc://*/ta/man/translate/figs-metaphor ἐν αὐτῷ μένομεν, καὶ αὐτὸς ἐν ἡμῖν 1 See the discussion of the term “remain” in Part 3 of the Introduction to 1 John. In this instance, it seems to mean the same thing as in [2:6](../02/06.md). See how you translated it there. Alternate translation: “we continue to have a close relationship with God, and God continues to have a close relationship with us” -4:13 dge3 ἐκ τοῦ Πνεύματος αὐτοῦ δέδωκεν ἡμῖν 1 The word **of** here means “some of.” However, God’s Spirit is not something that can be divided. Rather, John is saying that God is sharing his Spirit with us. God’s Spirit can be in many places, and he is fully present in every place. John is saying that through his Spirit, God is fully present in the entire community, and that each believer experiences some of that full presence of God through the presence of the Spirit in his own life. Be sure that it is also clear in your translation that God does not have less of his Spirit now that each of us has some. Alternate translation: “he has sent his Spirit to live in each of us” +4:13 dge3 rc://*/ta/man/translate/figs-explicit ἐκ τοῦ Πνεύματος αὐτοῦ δέδωκεν ἡμῖν 1 The word **of** here means “some of.” However, God’s Spirit is not something that can be divided. Rather, John is saying that God is sharing his Spirit with us. God’s Spirit can be in many places, and he is fully present in every place. John is saying that through his Spirit, God is fully present in the entire community, and that each believer experiences some of that full presence of God through the presence of the Spirit in his own life. Be sure that it is also clear in your translation that God does not have less of his Spirit now that each of us has some. Alternate translation: “he has sent his Spirit to live in each of us” 4:14 w6mz rc://*/ta/man/translate/figs-exclusive ἡμεῖς τεθεάμεθα καὶ μαρτυροῦμεν, ὅτι 1 In this verse, John is speaking on behalf of himself and the other eyewitnesses of the earthly life of Jesus, so the pronoun **we** is exclusive. Alternate translation: “we apostles have seen and bear witness to the fact that” 4:14 m7cb rc://*/ta/man/translate/guidelines-sonofgodprinciples ὁ Πατὴρ & τὸν Υἱὸν 1 **Father** and **Son** are important titles that describe the relationship between God and Jesus. Alternate translation: “God the Father … Jesus his Son” 4:14 j277 rc://*/ta/man/translate/figs-metonymy Σωτῆρα τοῦ κόσμου 1 John uses **world** to mean various things in this letter. Here it refers to the people living in the world. Alternate translation: “to save the people in the world” @@ -510,13 +499,13 @@ front:intro nl27 0 # Introduction to 1 John\n\n## Part 1: General Introductio 4:17 j282 rc://*/ta/man/translate/figs-explicit ἵνα παρρησίαν ἔχωμεν 1 If it would be helpful to your readers, you could state explicitly what believers will **have confidence** about. Alternate translation: “so that we will be confident that God has forgiven us and will accept us” 4:17 j283 rc://*/ta/man/translate/figs-abstractnouns ἵνα παρρησίαν ἔχωμεν 1 If it would be helpful in your language, you could express the idea behind the abstract noun **confidence** with an adjective such as “confident.” Alternate translation: “so that we will be confident that God has forgiven us and will accept us” 4:17 j284 rc://*/ta/man/translate/figs-idiom ἐν τῇ ἡμέρᾳ τῆς κρίσεως 1 John is using the term **day** to refer to a specific time. Alternate translation: “at the time when God judges us” -4:17 j285 ὅτι 1 The word translated **because** here can be understood in different ways, depending on how you translated **In this** at the beginning of the verse. (1) If you translated **In this** as referring back to verse 16, then this word can be translated as “because.” (2) If you translated **In this** as referring to the clause beginning with this word, then translate this word with one that introduces the content of **In this**, such as “that.” +4:17 j285 rc://*/ta/man/translate/figs-explicit ὅτι 1 The word translated **because** here can be understood in different ways, depending on how you translated **In this** at the beginning of the verse. (1) If you translated **In this** as referring back to verse 16, then this word can be translated as “because.” (2) If you translated **In this** as referring to the clause beginning with this word, then translate this word with one that introduces the content of **In this**, such as “that.” 4:17 l78r rc://*/ta/man/translate/writing-pronouns ὅτι καθὼς ἐκεῖνός ἐστιν, καὶ ἡμεῖς ἐσμεν 1 The demonstrative pronoun **that one** refers to Jesus. Alternate translation: “since we are becoming more and more like Jesus” 4:17 j286 rc://*/ta/man/translate/figs-metonymy ἐν τῷ κόσμῳ τούτῳ 1 John uses **world** to mean various things in this letter, usually in a figurative sense. Here, however, it refers literally to the created world. Alternate translation: “as we live in this world” or “in our lives on this earth” 4:18 j287 rc://*/ta/man/translate/grammar-connect-logic-result φόβος οὐκ ἔστιν ἐν τῇ ἀγάπῃ, ἀλλ’ ἡ τελεία ἀγάπη ἔξω βάλλει τὸν φόβον, ὅτι ὁ φόβος κόλασιν ἔχει 1 If it would be helpful in your language, you could put the third clause before the first clause, since the third clause gives the reason for the result that the first clause describes. Alternate translation: “Because fear has punishment, fear is not in love, but perfect love throws fear outside” 4:18 sq7k rc://*/ta/man/translate/figs-explicit φόβος οὐκ ἔστιν ἐν τῇ ἀγάπῃ, ἀλλ’ ἡ τελεία ἀγάπη ἔξω βάλλει τὸν φόβον, ὅτι ὁ φόβος κόλασιν ἔχει 1 If it would be helpful in your language, you could state explicitly what John means by **fear**, **perfect love**, and **punishment**, particularly in light of what he says in the previous verse. Alternate translation: “A person who thinks he is going to be punished is afraid, but no one who truly understands how much God loves him will be afraid, because when God’s love has achieved its purpose in our lives, we are confident that he has forgiven us and will accept us” 4:18 j288 rc://*/ta/man/translate/figs-metaphor φόβος οὐκ ἔστιν ἐν τῇ ἀγάπῃ 1 John speaks as if **Fear** could be inside of **love**. Alternate translation: “no one who truly understands how much God loves him will be afraid” -4:18 j290 ἡ τελεία ἀγάπη ἔξω βάλλει τὸν φόβον 1 By **perfect love**, John means the same thing as when he speaks in the previous verse of love that “has been perfected.” See how you translated that expression. Alternate translation: “when God’s love has achieved its purpose in our lives, it keeps us from being afraid” +4:18 j290 rc://*/ta/man/translate/figs-explicit ἡ τελεία ἀγάπη ἔξω βάλλει τὸν φόβον 1 By **perfect love**, John means the same thing as when he speaks in the previous verse of love that “has been perfected.” See how you translated that expression. Alternate translation: “when God’s love has achieved its purpose in our lives, it keeps us from being afraid” 4:18 bu17 rc://*/ta/man/translate/figs-personification ἡ τελεία ἀγάπη ἔξω βάλλει τὸν φόβον 1 John speaks of **love** as if it could actively throw **fear** far away from us. Alternate translation: “when God’s love has achieved its purpose in our lives, it keeps us from being afraid” 4:18 zsl7 ὁ φόβος κόλασιν ἔχει 1 Alternate translation: “fear has to do with punishment” or “people are afraid when they think they will be punished” 4:18 yg1r rc://*/ta/man/translate/figs-activepassive ὁ δὲ φοβούμενος, οὐ τετελείωται ἐν τῇ ἀγάπῃ 1 See how you translated the similar expression in [2:5](../02/05.md). Here, as there, **love** could mean: (1) God’s love for us. Alternate translation: “So if someone is afraid, then God’s love has not achieved its purpose in his life” (2) our love for God. Alternate translation: “So if someone is afraid, then he does not yet love God perfectly” It could also mean both things, as in [3:17](../03/17.md). If you must choose, then we recommend option (1). But if your translation can leave both possibilities open, that would be best. Alternate translation: “So if someone is afraid, then love is not yet fully working in his life” @@ -529,13 +518,11 @@ front:intro nl27 0 # Introduction to 1 John\n\n## Part 1: General Introductio 4:20 tfq3 rc://*/ta/man/translate/figs-metaphor τὸν ἀδελφὸν αὐτοῦ 1 See how you translated **his brother** in [2:9](../02/09.md). Alternate translation: “a fellow believer” 4:20 a8zh rc://*/ta/man/translate/figs-doublenegatives ὁ & μὴ ἀγαπῶν τὸν ἀδελφὸν αὐτοῦ & τὸν Θεὸν & οὐ δύναται ἀγαπᾶν 1 If it would be helpful in your language, you could express this double negative by translating it as a positive statement. Alternate translation: “only those who love their fellow believers … are able to love God” 4:20 xssu rc://*/ta/man/translate/figs-explicit ὁ γὰρ μὴ ἀγαπῶν τὸν ἀδελφὸν αὐτοῦ, ὃν ἑώρακεν, τὸν Θεὸν, ὃν οὐχ ἑώρακεν, οὐ δύναται ἀγαπᾶν 1 If it would be helpful in your language, you could state explicitly why this is true. Alternate translation: “This is true because it is much easier to love your fellow believer who is right in front of you than to love God, whom you could not even see.” -4:21 j297 ταύτην τὴν ἐντολὴν ἔχομεν ἀπ’ αὐτοῦ 1 Alternate translation: “this is what God has commanded us” 4:21 j298 rc://*/ta/man/translate/writing-pronouns ἀπ’ αὐτοῦ 1 The pronoun **him** refers to God. Alternate translation: “from God” 4:21 jrd1 rc://*/ta/man/translate/figs-genericnoun ὁ ἀγαπῶν τὸν Θεὸν 1 Here, **the one** refers to anyone who loves God. Alternate translation: “anyone who loves God” 4:21 j299 rc://*/ta/man/translate/figs-metaphor τὸν ἀδελφὸν αὐτοῦ 1 See how you translated **his brother** in [2:9](../02/09.md). Alternate translation: “each fellow believer” 5:intro bxm4 0 # 1 John 5 General Notes\n\n## Structure and Formatting\n\n1. It is false teaching to deny that Jesus is the Son of God (5:1–12)\n2. Closing of Letter (5:13–21)\n\n## Possible Translation Difficulties in this Chapter\n\n### “a sin toward death”\n\nIt is not entirely clear what John means by this phrase. The word “death” could refer either to physical death or to spiritual death, which is eternal separation from God. See the further discussion in the notes to [5:16](../05/16.md). (See: [[rc://*/tw/dict/bible/other/death]])\n\n### “the whole world lies in the power of the evil one”\n\nThe phrase “the evil one” refers to Satan. God has allowed him to rule the world, but, ultimately, God is in control over everything. God keeps his children safe from the evil one. (See: [[rc://*/tw/dict/bible/kt/satan]])\n\n## Important textual issues in this chapter\n\nIn [5:7–8](../05/07.md), all ancient manuscripts say: “For there are three who testify, the Spirit and the water and the blood, and the three are unto the one.” That is the reading that ULT follows. Some much later manuscripts say: “For there are three who testify in heaven: the Father, the Word, and the Holy Spirit, and these three are one; and there are three who testify on earth: the Spirit and the water and the blood, and these three are unto the one.” In this case, translators are advised to translate this as the ULT text does, since there is wide agreement that it follows the accurate reading. However, if there are older versions of the Bible in your region that have the longer reading, you could include it, but you should put it inside square brackets [ ] and indicate in a footnote that it was most likely not in the original version of 1 John. (See: [[rc://*/ta/man/translate/translate-textvariants]]) 5:1 ex42 rc://*/ta/man/checking/headings 0 If you are using section headings, you could put one here before verse 1. Suggested heading: “Jesus is the Messiah and Son of God” -5:1 j300 ὁ Χριστὸς 1 **Christ** is the Greek word for “Messiah.” Alternate translation: “the Messiah” 5:1 j301 rc://*/ta/man/translate/figs-activepassive πᾶς ὁ πιστεύων ὅτι Ἰησοῦς ἐστιν ὁ Χριστὸς, ἐκ τοῦ Θεοῦ γεγέννηται 1 See how you translated the similar expression in [2:29](../02/29.md). Alternate translation: “God is the father of everyone who believes that Jesus is the Messiah” 5:1 h8if rc://*/ta/man/translate/figs-metaphor πᾶς ὁ πιστεύων ὅτι Ἰησοῦς ἐστιν ὁ Χριστὸς, ἐκ τοῦ Θεοῦ γεγέννηται 1 See whether in [2:29](../02/29.md) you decided to explain this metaphor. Alternate translation: “God is the spiritual father of everyone who believes that Jesus is the Messiah” 5:1 j302 rc://*/ta/man/translate/writing-proverbs πᾶς ὁ ἀγαπῶν τὸν γεννήσαντα, ἀγαπᾷ καὶ τὸν γεγεννημένον ἐξ αὐτοῦ 1 John includes this short saying to teach something that is generally true about life and that applies to the point he has been developing since [4:7](../04/07.md), that genuine believers love one another as God has loved them. Use the natural form in your language for a true saying. Alternate translation: “everyone who loves a father also loves that father’s child” @@ -566,7 +553,6 @@ front:intro nl27 0 # Introduction to 1 John\n\n## Part 1: General Introductio 5:6 j312 rc://*/ta/man/translate/figs-explicit ὁ ἐλθὼν 1 If it would be helpful to your readers, you could state more explicitly what this means, as UST does. 5:6 fgl6 rc://*/ta/man/translate/figs-metaphor δι’ ὕδατος καὶ αἵματος 1 John is using a metaphor that pictures **water and blood** conveying Jesus to us or Jesus coming to us through water and through blood. The meaning is that Jesus became our Savior as he experienced baptism in water and submitted himself to death on the cross. Alternate translation “as our Savior, undergoing baptism and death” 5:6 x777 rc://*/ta/man/translate/grammar-connect-exceptions οὐκ ἐν τῷ ὕδατι μόνον, ἀλλ’ ἐν τῷ ὕδατι καὶ ἐν τῷ αἵματι 1 If it sounds confusing in your language to say **not in water … but in water**, you could reword this to avoid repeating the phrase **in water**. Alternate translation: “not in water alone, but also in blood” -5:6 j313 τὸ Πνεῦμά ἐστιν τὸ μαρτυροῦν 1 Alternate translation: “the Holy Spirit gives us assurance about this” 5:6 j314 rc://*/ta/man/translate/figs-metaphor τὸ Πνεῦμά ἐστιν ἡ ἀλήθεια 1 Like the statement “God is love” in [4:8](../04/08.md) and [4:16](../04/16.md), which describes God’s character, this is a metaphor that describes the character of the Holy Spirit. Alternate translation: “the Spirit is entirely truthful” 5:7 j315 rc://*/ta/man/translate/figs-explicit ὅτι τρεῖς εἰσιν οἱ μαρτυροῦντες 1 In this statement, John reaffirms that the three things that he mentions in verse [6](../05/06.md) give us confidence that Jesus is the Son of God and came from him. If it would be helpful to your readers, you could indicate this explicitly. Alternate translation: “So there are three who testify that Jesus is God’s Son and came from him” 5:7 j316 rc://*/ta/man/translate/translate-textvariants ὅτι τρεῖς εἰσιν οἱ μαρτυροῦντες 1 See the discussion of textual issues at the end of the General Notes to this chapter to decide whether to follow the reading of ULT or to follow the reading of some late manuscripts and say in your translation, “For there are three who testify in heaven: the Father, the Word, and the Holy Spirit; and these three are one. And there are three who testify on earth.” As the General Notes recommend, if you decide to use the longer reading, put it inside square brackets [ ] to indicate that it was most likely not in the original version of 1 John. @@ -578,7 +564,7 @@ front:intro nl27 0 # Introduction to 1 John\n\n## Part 1: General Introductio 5:9 j323 rc://*/ta/man/translate/figs-gendernotations τῶν ἀνθρώπων 1 Although the term **men** is masculine, John is using the word in a generic sense that could include both men and women. Alternate translation: “of people” 5:9 k2de rc://*/ta/man/translate/figs-explicit ἡ μαρτυρία τοῦ Θεοῦ μείζων ἐστίν 1 The word **greater** implicitly means that the testimony of God is more reliable than human testimony since God knows everything and God always tells the truth. Alternate translation: “the testimony of God is more reliable” 5:9 nxq1 rc://*/ta/man/translate/figs-ellipsis ἡ μαρτυρία τοῦ Θεοῦ μείζων ἐστίν 1 John is leaving out some of the words that a sentence would need in many languages in order to be complete. These words can be supplied from the previous phrase. Alternate translation: “we should certainly receive the testimony of God since it is greater” or “we should certainly believe God when he gives testimony since his testimony is even more reliable” -5:9 j324 ὅτι αὕτη ἐστὶν ἡ μαρτυρία τοῦ Θεοῦ, ὅτι μεμαρτύρηκεν περὶ τοῦ Υἱοῦ αὐτοῦ 1 Here, **For** could be introducing: (1) the content of God’s testimony to his Son. In that case, the content itself comes in [5:11](../05/11.md) after he repeats, “this is the testimony.” Verse 10 talks about the importance of believing God’s testimony. Alternate translation: “Now this is the testimony that God himself has given regarding his Son” (2) the reason why the testimony of God is greater than human testimony. Alternate translation: “After all, this is God who has told us about his own Son.” +5:9 j324 rc://*/ta/man/translate/grammar-connect-words-phrases ὅτι αὕτη ἐστὶν ἡ μαρτυρία τοῦ Θεοῦ, ὅτι μεμαρτύρηκεν περὶ τοῦ Υἱοῦ αὐτοῦ 1 Here, **For** could be introducing: (1) the content of God’s testimony to his Son. In that case, the content itself comes in [5:11](../05/11.md) after he repeats, “this is the testimony.” Verse 10 talks about the importance of believing God’s testimony. Alternate translation: “Now this is the testimony that God himself has given regarding his Son” (2) the reason why the testimony of God is greater than human testimony. Alternate translation: “After all, this is God who has told us about his own Son.” 5:9 ro4w rc://*/ta/man/translate/writing-pronouns αὕτη ἐστὶν ἡ μαρτυρία τοῦ Θεοῦ 1 Here, **this** could refer to: (1) God’s testimony, which John says in [5:11](../05/11.md). Alternate translation: “I will tell you what God’s testimony is” (2) the three testimonies from [5:8](../05/08.md). Alternate translation: “those things are the testimony of God” 5:9 gt7u rc://*/ta/man/translate/guidelines-sonofgodprinciples τοῦ Υἱοῦ αὐτοῦ 1 **Son** is an important title for Jesus. Alternate translation: “his Son Jesus” 5:10 f7w4 rc://*/ta/man/translate/figs-explicit ὁ πιστεύων εἰς τὸν Υἱὸν τοῦ Θεοῦ, ἔχει τὴν μαρτυρίαν ἐν αὑτῷ; ὁ μὴ πιστεύων τῷ Θεῷ, ψεύστην πεποίηκεν αὐτόν, ὅτι οὐ πεπίστευκεν εἰς τὴν μαρτυρίαν ἣν μεμαρτύρηκεν ὁ Θεὸς περὶ τοῦ Υἱοῦ αὐτοῦ 1 This verse comes in between John’s two introductions of God’s testimony. If this is confusing in your language, you can state something explicitly that tells your reader that the testimony is still coming, as in the UST. @@ -588,8 +574,7 @@ front:intro nl27 0 # Introduction to 1 John\n\n## Part 1: General Introductio 5:10 gkj1 rc://*/ta/man/translate/figs-metaphor ἔχει τὴν μαρτυρίαν ἐν αὑτῷ 1 John speaks of the **testimony** as if it were an object that could be inside believers. Alternate translation: “completely accepts what God has said” 5:10 j327 rc://*/ta/man/translate/figs-abstractnouns τὴν μαρτυρίαν 1 If it would be helpful in your language, you could express the idea behind the abstract noun **testimony** with an equivalent expression. Alternate translation: “what God has said” 5:10 j255 rc://*/ta/man/translate/figs-explicit ψεύστην πεποίηκεν αὐτόν 1 As in [1:10](../01/10.md), be sure that it is clear in your translation that God would not actually be a **liar** in this case. Rather, since God has said that Jesus is his Son, a person who did not believe that would be calling God a liar. If it would be helpful to your readers, you could state that explicitly. Alternate translation: “is, in effect, calling God a liar” -5:10 sii2 τὴν μαρτυρίαν ἣν μεμαρτύρηκεν ὁ Θεὸς περὶ τοῦ Υἱοῦ αὐτοῦ 1 If it is unnatural in your language to use both the noun **testimony** and the verb **testified**, you could use just one form of the word in your translation. Alternate translation: “what God has solemnly said to be true about his Son” -5:11 bi7k αὕτη ἐστὶν ἡ μαρτυρία 1 Alternate translation: “this is what God has said about his Son” +5:10 sii2 rc://*/ta/man/translate/writing-poetry τὴν μαρτυρίαν ἣν μεμαρτύρηκεν ὁ Θεὸς περὶ τοῦ Υἱοῦ αὐτοῦ 1 John is using a construction in which a verb and its object come from the same root. You may be able to use the same construction in your language. Alternatively, your language may have another way of saying this. Alternate translation: “what God has testified about his Son” or "the testimony that God has given about his son" 5:11 rhpw rc://*/ta/man/translate/figs-quotations ζωὴν αἰώνιον ἔδωκεν ἡμῖν ὁ Θεὸς, καὶ αὕτη ἡ ζωὴ ἐν τῷ Υἱῷ αὐτοῦ ἐστιν 1 If it would be helpful in your language, you could express this as a direct quotation, as in the UST. 5:11 u1w5 rc://*/ta/man/translate/figs-metaphor ζωὴν αἰώνιον ἔδωκεν ἡμῖν ὁ Θεὸς, καὶ αὕτη ἡ ζωὴ ἐν τῷ Υἱῷ αὐτοῦ ἐστιν 1 John speaks of **life** as if it were an object that was inside Jesus. Alternate translation: “God gave us eternal life, which people receive by believing in his Son Jesus” 5:11 k2qn rc://*/ta/man/translate/figs-metaphor ζωὴν αἰώνιον 1 As in [4:9](../04/09.md), **eternal life** means two things at once. It means receiving power from God in this life to live in a new way, and it also means living forever in the presence of God after death. See how you translated the expression in [4:9](../04/09.md). @@ -605,16 +590,14 @@ front:intro nl27 0 # Introduction to 1 John\n\n## Part 1: General Introductio 5:14 j332 rc://*/ta/man/translate/figs-explicit αὕτη ἐστὶν ἡ παρρησία ἣν ἔχομεν πρὸς αὐτόν 1 If it would be helpful to your readers, as in [3:21](../03/21.md) you could state explicitly what this **confidence** applies to in light of what John says in the rest of this sentence. Alternate translation: “we can be confident of this as we pray to God” 5:14 yj31 rc://*/ta/man/translate/figs-abstractnouns αὕτη ἐστὶν ἡ παρρησία ἣν ἔχομεν πρὸς αὐτόν 1 If it would be helpful in your language, you could express the idea behind the abstract noun **confidence** with an adjective such as “confident.” Alternate translation: “we can be confident of this as we pray to God” 5:14 j333 rc://*/ta/man/translate/writing-pronouns αὐτόν & αὐτοῦ & ἀκούει 1 The pronouns **him**, **his**, and **he** refer to God in this verse. Consider whether it might be helpful to your readers or more natural in your language to use the name “God” in one or more of these instances. -5:14 at5n ἐάν τι αἰτώμεθα κατὰ τὸ θέλημα αὐτοῦ 1 Alternate translation: “if we ask for the things that God wants for us” 5:14 j334 rc://*/ta/man/translate/figs-idiom ἀκούει ἡμῶν 1 As in [4:5](../04/05.md), the word **listens** is an idiom. However, the meaning here is different than the meaning there, which was, “is persuaded by.” Rather, here it refers to God being willing to grant what we ask. Alternate translation: “he is willing to give it to us” 5:15 j335 rc://*/ta/man/translate/grammar-connect-condition-fact ἐὰν οἴδαμεν ὅτι ἀκούει ἡμῶν 1 John is speaking as if this were a hypothetical possibility, but he means that it is actually true. If your language does not state something as a possibility if it is certain or true, and if your readers might think that what John is saying is not certain, then you could translate his words as an affirmative statement. Alternate translation: “since we know that he listens to us” 5:15 j336 rc://*/ta/man/translate/figs-idiom ἀκούει ἡμῶν 1 As in [5:14](../05/14.md), the word **listens** is an idiom. See how you translated it there. Alternate translation: “he is willing to give us what we ask for” 5:15 j337 rc://*/ta/man/translate/figs-explicit ἀκούει ἡμῶν 1 It may be helpful to repeat the condition that John specifies in the previous verse. Alternate translation: “he is disposed to give us what we ask for if it is according to his will” 5:15 j338 rc://*/ta/man/translate/writing-pronouns ἀκούει & αὐτοῦ 1 The pronouns **he** and **him** refer to God in this verse. Consider whether it might be more natural in your language to use the name “God” for **he** and to say **him** later in the verse. -5:15 ev49 οἴδαμεν ὅτι ἔχομεν τὰ αἰτήματα ἃ ᾐτήκαμεν ἀπ’ αὐτοῦ 1 Alternate translation: “we know that we will receive what we have asked God for” 5:16 j339 rc://*/ta/man/translate/figs-hypo ἐάν τις ἴδῃ τὸν ἀδελφὸν αὐτοῦ ἁμαρτάνοντα ἁμαρτίαν μὴ πρὸς θάνατον, αἰτήσει 1 John is describing a hypothetical situation in order to counsel his readers. UST models a way of showing this. 5:16 sc1f rc://*/ta/man/translate/figs-metaphor τὸν ἀδελφὸν αὐτοῦ 1 See how you translated **his brother** in [2:9](../02/09.md). Alternate translation: “a fellow believer” -5:16 j340 ἁμαρτάνοντα ἁμαρτίαν 1 If it is unnatural in your language to use both the verb **sinning** and the noun **sin**, you could use just one form of the word in your translation. Alternate translation: “committing a sin” +5:16 j340 rc://*/ta/man/translate/writing-poetry ἁμαρτάνοντα ἁμαρτίαν 1 John is using a construction in which a verb and its object come from the same root. You may be able to use the same construction in your language to express the meaning here. Alternatively, your language may have another way of expressing this. Alternate translation: “committing a sin” 5:16 j341 rc://*/ta/man/translate/figs-metaphor ἁμαρτίαν μὴ πρὸς θάνατον & τοῖς ἁμαρτάνουσιν μὴ πρὸς θάνατον & ἁμαρτία πρὸς θάνατον 1 The word **death** in this verse and the next refers to spiritual death, that is, to eternal separation from God. (See the later note to this verse for a discussion of what kind of sin John may have in mind that would lead to that.) Alternate translation: “a sin that does not lead to eternal separation from God … for those whose sin will not lead to eternal separation from God … a sin that does lead to eternal separation from God” 5:16 j342 rc://*/ta/man/translate/figs-declarative αἰτήσει 1 John is using a future statement to give an instruction and command. Alternate translation: “he should pray for that fellow believer” 5:16 j343 rc://*/ta/man/translate/writing-pronouns δώσει αὐτῷ ζωήν 1 In this clause, the pronoun **him** refers to the believer who is sinning, and the pronoun **he** could refer to: (1) God since only God can give spiritual life. Alternate translation: “God will give life to the believer who is sinning” (2) **anyone**, that is, the person praying. In this case, John may be picturing God giving life by means of the person’s prayers, as in James 5:15, 20. Alternate translation: “he will be God’s instrument to give life to the believer who is sinning” @@ -626,7 +609,7 @@ front:intro nl27 0 # Introduction to 1 John\n\n## Part 1: General Introductio 5:18 j347 rc://*/ta/man/translate/figs-activepassive πᾶς ὁ γεγεννημένος ἐκ τοῦ Θεοῦ 1 See how you translated the similar expression in [2:29](../02/29.md). Alternate translation: “everyone whose father is God” 5:18 j348 rc://*/ta/man/translate/figs-metaphor πᾶς ὁ γεγεννημένος ἐκ τοῦ Θεοῦ 1 See whether in [2:29](../02/29.md) you decided to explain this metaphor. Alternate translation: “everyone whose spiritual father is God” 5:18 j349 rc://*/ta/man/translate/figs-explicit οὐχ ἁμαρτάνει 1 See how you translated this expression in [3:6](../03/06.md). Alternate translation: “does not sin wantonly and continually” -5:18 j350 ὁ γεννηθεὶς ἐκ τοῦ Θεοῦ 1 This is a description of Jesus, whom John calls “the only-begotten” in [4:9](../04/09.md). See how you translated that expression there. Alternate translation: “Jesus, God’s actual Son” +5:18 j350 rc://*/ta/man/translate/figs-explicit ὁ γεννηθεὶς ἐκ τοῦ Θεοῦ 1 This is a description of Jesus, whom John calls “the only-begotten” in [4:9](../04/09.md). See how you translated that expression there. Alternate translation: “Jesus, God’s actual Son” 5:18 j351 rc://*/ta/man/translate/figs-explicit τηρεῖ ἑαυτὸν 1 This could mean one of two things. Alternate translation: (1) “keeps him in a close relationship with God” or (2) “keeps him from sinning” 5:18 l7h8 rc://*/ta/man/translate/figs-nominaladj ὁ πονηρὸς 1 As in [2:13](../02/13.md), John is using the adjective **evil** as a noun in order to indicate a specific being. ULT adds **one** to show this. Your language may use adjectives in the same way. If not, you could translate this with an equivalent expression. Alternate translation: “the one who is evil” 5:18 j352 rc://*/ta/man/translate/figs-metonymy ὁ πονηρὸς 1 John is speaking of the devil by association with the way that he is **evil**. Alternate translation: “the devil” diff --git a/tn_2JN.tsv b/tn_2JN.tsv index 9a4ce7e667..558c585b64 100644 --- a/tn_2JN.tsv +++ b/tn_2JN.tsv @@ -12,7 +12,7 @@ front:intro vpa9 0 # Introduction to 2 John\n\n## Part 1: General Introductio 1:2 et6b rc://*/ta/man/translate/figs-exclusive ἡμῖν & ἡμῶν 1 If your language marks this distinction, the pronoun **us** would be inclusive here and throughout the epistle, because John always uses it to refer to both himself and to the recipients of the letter. The pronoun “we” would also be inclusive for that same reason, as would the pronoun “our,” if you choose to use it in your translation. 1:2 a7rm rc://*/ta/man/translate/figs-idiom εἰς τὸν αἰῶνα 1 This is an idiom. Alternate translation: “for all time” 1:3 gad9 rc://*/ta/man/translate/figs-abstractnouns ἔσται μεθ’ ἡμῶν χάρις, ἔλεος, εἰρήνη, παρὰ Θεοῦ Πατρός καὶ παρὰ Ἰησοῦ Χριστοῦ 1 If it would be helpful in your language, you could express the idea behind the abstract nouns **grace**, **mercy**, and **peace** with verbal phrases, and use **God the Father** and **Jesus Christ** as the subject. Alternate translation: “God the Father and Jesus Christ will be kind to us, be merciful to us, and enable us to be peaceful” -1:3 zfgr ἔσται μεθ’ ἡμῶν χάρις, ἔλεος, εἰρήνη 1 In this culture, letter writers would normally offer a good wish or blessing for the recipients before introducing the main business of the letter. But instead of a blessing here, John makes a declarative statement. This probably expresses his confidence that God will do as he promised. Be sure that your translation also expresses this confidence. +1:3 zfgr rc://*/ta/man/translate/figs-explicit ἔσται μεθ’ ἡμῶν χάρις, ἔλεος, εἰρήνη 1 In this culture, letter writers would normally offer a good wish or blessing for the recipients before introducing the main business of the letter. But instead of a blessing here, John makes a declarative statement. This probably expresses his confidence that God will do as he promised. Be sure that your translation also expresses this confidence. 1:3 vpl9 rc://*/ta/man/translate/guidelines-sonofgodprinciples Πατρός & Υἱοῦ 1 **Father** and **Son** are important titles that describe the relationship between God and Jesus Christ. Be sure to translate them accurately and consistently. 1:3 w6tr rc://*/ta/man/translate/figs-abstractnouns ἐν ἀληθείᾳ καὶ ἀγάπῃ 1 If it would be helpful in your language, you could express the abstract nouns **truth** and **love** by stating the ideas behind them with adjectives or verbs. Here, these abstract nouns could refer to: (1) the qualities of God the Father and Jesus Christ. Alternate translation: “who are truthful and loving” (2) how believers should live, and thus are the conditions under which believers will receive the “grace, mercy, and peace” from God. Alternate translation: “as we continue to hold on to what is true and to love each other” 1:4 ir6v rc://*/ta/man/translate/figs-you σου 1 The word **your** is singular here, since John is either addressing one woman, or the church collectively, as a “lady.” @@ -20,28 +20,27 @@ front:intro vpa9 0 # Introduction to 2 John\n\n## Part 1: General Introductio 1:4 a3vs rc://*/ta/man/translate/figs-metaphor τῶν τέκνων σου 1 See how you translated the term **children** in [1:1](../01/01.md). This could refer to: (1) the people who are part of a certain congregation. (2) if this letter is addressed to an actual woman, it may mean either her biological children or (3) her spiritual children. Alternate translation: “the believers from your group” 1:4 w2b6 rc://*/ta/man/translate/figs-metaphor περιπατοῦντας ἐν ἀληθείᾳ 1 John refers to living one’s life with the expression **walking**. Alternate translation: “living according to the truth” 1:4 ddnx rc://*/ta/man/translate/figs-abstractnouns ἐν ἀληθείᾳ 1 If your language does not use an abstract noun for **truth**, you could use a phrase with an adjective. Alternate translation: “in a way that agrees with the true message from God” -1:4 s7hr καθὼς ἐντολὴν ἐλάβομεν παρὰ τοῦ Πατρός 1 The expression **received a commandment** expresses the idea that God commanded the believers to do something. If it would be helpful in your language, you could make **the Father** the subject of a sentence with the verb “command.” Alternate translation: “just as the Father has commanded us” +1:4 s7hr rc://*/ta/man/translate/figs-explicit καθὼς ἐντολὴν ἐλάβομεν παρὰ τοῦ Πατρός 1 The expression **received a commandment** expresses the idea that God commanded the believers to do something. If it would be helpful in your language, you could make **the Father** the subject of a sentence with the verb “command.” Alternate translation: “just as the Father has commanded us” 1:4 w7f1 rc://*/ta/man/translate/guidelines-sonofgodprinciples τοῦ Πατρός 1 **Father** is an important title for God. Be careful to translate it accurately and consistently. -1:5 r4hx καὶ νῦν 1 The words **and now** signal that what follows is the main point of the letter, or at least the first main point. Use a natural way for introducing the main point in your language. +1:5 r4hx rc://*/ta/man/translate/grammar-connect-words-phrases καὶ νῦν 1 The words **and now** signal that what follows is the main point of the letter, or at least the first main point. Use a natural way for introducing the main point in your language. 1:5 c9xi rc://*/ta/man/translate/figs-you σε, & σοι 1 These instances of **you** are singular since John is once again addressing the church in a figurative way as a “lady.” 1:5 xjsu rc://*/ta/man/translate/figs-metaphor κυρία 1 See how you translated **lady** in [1:1](../01/01.md) 1:5 u38f rc://*/ta/man/translate/figs-explicit οὐχ ὡς ἐντολὴν καινὴν γράφων σοι 1 John does not refer to himself explicitly as the person writing. If your language requires you to state the subject of a verb, you could add a pronoun here. Alternate translation: “not as though I were writing you a new commandment” 1:5 uhs8 rc://*/ta/man/translate/figs-explicit ἀπ’ ἀρχῆς 1 The phrase **from the beginning** refers to the time when John and his audience first believed in Jesus Christ. Alternate translation: “since the time that we first believed” -1:5 vmm8 ἀρχῆς, ἵνα ἀγαπῶμεν ἀλλήλους 1 If it would be helpful in your language, you could start a new sentence here. Alternate translation: “the beginning. He commanded that we should love one another” 1:6 nw4g rc://*/ta/man/translate/figs-metaphor περιπατῶμεν κατὰ & ἐν αὐτῇ περιπατῆτε 1 In these instances the expression **walk** means to “obey.” Alternate translation: “we should obey … you should obey it” 1:6 cl95 rc://*/ta/man/translate/figs-you ἠκούσατε & περιπατῆτε 1 The term **you** is plural in this verse, because John is addressing a congregation of believers. This is the case throughout the rest of the letter, as well, except in verse 13, because there John returns to his metaphor of referring to a church as a woman and its members as her children. 1:7 u749 rc://*/ta/man/translate/grammar-connect-logic-result ὅτι 1 Here, **For** introduces the reason why John wrote about the commandment to love and obey God in the previous verses—it is because there are many who pretend to be believers but they do not love or obey God. Use a natural way to introduce this reason in your language. See the UST. 1:7 w25m rc://*/ta/man/translate/figs-explicit ὅτι πολλοὶ πλάνοι ἐξῆλθαν εἰς τὸν κόσμον 1 This seems to be an implicit reference to the false teachers whom John discusses in [1:10–11](../01/10.md). Alternate translation: “For many deceivers are going around from place to place” 1:7 x8yl rc://*/ta/man/translate/figs-metonymy Ἰησοῦν Χριστὸν ἐρχόμενον ἐν σαρκί 1 The expression **coming in flesh** is a metonym for being a real, physical person and not a spiritual being only. Alternate translation: “that Jesus Christ came as a real human” 1:7 vqnb rc://*/ta/man/translate/figs-explicit οὗτός ἐστιν ὁ πλάνος καὶ ὁ ἀντίχριστος 1 Here, **this** could refer to: (1) the activity of deceiving others or to the kind of teaching that these people are doing. Alternate translation: “This is the work of the deceiver, the antichrist” or “This kind of teaching comes from the one who is the deceiver and the antichrist” (2) any member of the group of deceivers. Alternate translation: “Any such person is the deceiver and the antichrist” If it would be helpful, you could make one of these meanings explicit. -1:7 vfdn ὁ πλάνος καὶ ὁ ἀντίχριστος 1 In your translation, it may be helpful to clarify that **the deceiver** and **the antichrist** are one person, not two. +1:7 vfdn rc://*/ta/man/translate/figs-doublet ὁ πλάνος καὶ ὁ ἀντίχριστος 1 The terms **deceiver** and **antichrist** refer to the same person. It may be helpful to clarify that in your translation. Alternate translation: “the deceiver, that is, the antichrist” 1:8 it9t rc://*/ta/man/translate/figs-explicit βλέπετε ἑαυτούς 1 The implication is that the believers are to “watch” themselves, that is, be careful, so that they are not deceived by the deceivers and antichrists. Alternate translation: “Be careful not to let the deceivers and antichrists influence you” 1:8 i8n6 rc://*/ta/man/translate/figs-explicit ἃ 1 The word **what** is more fully defined in the next phrase as a “reward.” If it would be helpful in your language, you could state “reward” here, as well. See the UST. 1:8 r9ky rc://*/ta/man/translate/figs-exclusive εἰργασάμεθα 1 The word **we** here is inclusive. John, his audience, and others have all worked to build up the faith of the believers to whom John is writing. 1:9 mn3v rc://*/ta/man/translate/figs-metaphor πᾶς ὁ προάγων καὶ μὴ μένων ἐν τῇ διδαχῇ τοῦ Χριστοῦ 1 John refers to **the teaching of Christ** as a place where faithful believers **remain** and also as a place that false teachers leave as they go **beyond**. The expression **goes beyond** refers to teaching new and false things that Jesus did not teach. Alternate translation: “Everyone who teaches things that Jesus did not teach” 1:9 x3ae rc://*/ta/man/translate/figs-infostructure πᾶς ὁ προάγων καὶ μὴ μένων ἐν τῇ διδαχῇ τοῦ Χριστοῦ 1 These two phrases mean the same thing, one stated positively (**goes beyond**) and the other stated negatively (**does not remain**). If it is mote natural in your language, you can reverse the order of these, as in the UST. 1:9 xty9 rc://*/ta/man/translate/figs-explicit Θεὸν οὐκ ἔχει 1 To **have God** means to have a relationship with God as Savior through faith in Jesus Christ. If it would be helpful in your language, you could express this explicitly. Alternate translation: “does not belong to God” or “does not have a right relationship with God” -1:9 x523 ὁ μένων ἐν τῇ διδαχῇ, οὗτος καὶ τὸν Πατέρα καὶ τὸν Υἱὸν ἔχει 1 Alternate translation: “Someone who follows Christ’s teaching belongs to both the Father and the Son” +1:9 x523 rc://*/ta/man/translate/figs-genericnoun ὁ μένων ἐν τῇ διδαχῇ, οὗτος καὶ τὸν Πατέρα καὶ τὸν Υἱὸν ἔχει 1 By **one**, John does not mean a particular person. He means anyone **remaining** in the **teaching** of Jesus. Alternate translation: “Anyone who follows Christ’s teaching belongs to both the Father and the Son” 1:9 xwoe rc://*/ta/man/translate/grammar-connect-logic-contrast ὁ μένων ἐν τῇ διδαχῇ 1 This phrase is in contrast to the previous sentence. If it would be helpful in your language, you could use a word or phrase to mark this contrast, as in the UST. 1:9 vg19 rc://*/ta/man/translate/figs-nominaladj οὗτος 1 John is using the demonstrative adjective **this** as a noun, to refer to a kind of person. ULT indicates this by adding the word **one**. If your language does not use adjectives in this way, you can translate this with an equivalent phrase. Alternate translation: “such a person” or “that kind of person” 1:9 k8cv rc://*/ta/man/translate/guidelines-sonofgodprinciples τὸν Πατέρα καὶ τὸν Υἱὸν 1 **Father** and **Son** are important titles that describe the relationship between God and Jesus Christ. Be sure to express these titles consistently and accurately. @@ -49,16 +48,16 @@ front:intro vpa9 0 # Introduction to 2 John\n\n## Part 1: General Introductio 1:10 xafi rc://*/ta/man/translate/figs-metaphor ταύτην τὴν διδαχὴν οὐ φέρει 1 John is speaking of a **teaching** or a message as if it were an object that someone could **bring**. If you would not use this kind of metaphor in your language, you could use one that has the same meaning or use plain language. Alternate translation: “does not teach this same message” 1:10 ls1c rc://*/ta/man/translate/figs-explicit μὴ λαμβάνετε αὐτὸν εἰς οἰκίαν 1 John does not want the believers to accept a false teacher into their homes and, as a result, support his false teaching by showing him respect and providing for his needs. Alternate translation: “do not support him or encourage him by welcoming him into your home” 1:10 lbct rc://*/ta/man/translate/figs-explicit χαίρειν αὐτῷ μὴ λέγετε 1 John warns the believers not to greet a false teacher respectfully in public. The implication is that he does not want them to do anything that might look like they are endorsing a false teacher or that would give a false teacher good standing in the eyes of others. Alternate translation: “do not give him a respectful public greeting” -1:11 uhea ὁ λέγων & αὐτῷ χαίρειν 1 Alternate translation: “any person who gives him a respectful public greeting” -1:11 n7zt κοινωνεῖ τοῖς ἔργοις αὐτοῦ τοῖς πονηροῖς 1 The verb **shares in** expresses the concept of assisting and helping to advance the activity of the false teacher. Alternate translation: “takes part in his evil deeds” or “helps him in his evil deeds” +1:11 uhea rc://*/ta/man/translate/figs-genericnoun ὁ λέγων & αὐτῷ χαίρειν 1 By **one**, John does not mean a particular person. He means anyone who greets a false teacher. Alternate translation: “any person who gives him a respectful public greeting” +1:11 n7zt rc://*/ta/man/translate/figs-idiom κοινωνεῖ τοῖς ἔργοις αὐτοῦ τοῖς πονηροῖς 1 John is using the verb **shares** in a particular sense here to mean assisting and helping to advance the activity of the false teacher. Alternate translation: “takes part in his evil deeds” or “helps him in his evil deeds” 1:12 gq26 rc://*/ta/man/translate/figs-ellipsis οὐκ ἐβουλήθην διὰ χάρτου καὶ μέλανος 1 Here John leaves out some of the words that a sentence would need in many languages in order to be complete. If it would be helpful to your readers, you could supply these words from earlier in the sentence. Alternate translation: “I did not want to write these things with paper and ink” (See: Ellipsis) 1:12 nx77 rc://*/ta/man/translate/figs-metonymy διὰ χάρτου καὶ μέλανος 1 John is not saying that he would rather write these things with something other than **paper and ink**. Rather, he is speaking of those writing materials to represent writing in general. He means that he wants to visit the believers personally and to continue his communication with them directly. Alternate translation: “to communicate these things in writing” -1:12 v4v2 rc://*/ta/man/translate/figs-idiom στόμα πρὸς στόμα λαλῆσαι 1 The expression **mouth to mouth** is an idiom meaning "to speak in their presence." Use an idiom in your language with this same meaning, or simply express the meaning plainly. Alternate translation: “to speak face to face” or “to speak to you in person” +1:12 v4v2 rc://*/ta/man/translate/figs-idiom στόμα πρὸς στόμα λαλῆσαι 1 The expression **mouth to mouth** describes people speaking to one another in person. You can use an expression in your own language with this same meaning or use plain language. Alternate translation: “to speak face to face” or “to speak to you in person” 1:12 auwq rc://*/ta/man/translate/figs-activepassive ἵνα ἡ χαρὰ ὑμῶν πεπληρωμένη ᾖ 1 If it would be helpful in your language, you could express this with an active verb form. Alternate translation: “so that this will make your joy complete” 1:12 hwtk rc://*/ta/man/translate/figs-abstractnouns ἵνα ἡ χαρὰ ὑμῶν πεπληρωμένη ᾖ 1 If it would be helpful in your language, you could express the idea behind the abstract noun **joy** with an adjective such as “joyful.” Alternate translation: “so that this will make you completely joyful” 1:12 lt77 rc://*/ta/man/translate/translate-textvariants ἡ χαρὰ ὑμῶν πεπληρωμένη ᾖ 1 See the note in Part 3 of the General Introduction to 2 John about the textual issue here. Alternate translation: “our joy might be made complete” 1:12 k9yt rc://*/ta/man/translate/figs-exclusive ὑμῶν 1 If you use “our” here instead of **your**, it would include both John and the letter recipients. 1:13 fh6j rc://*/ta/man/translate/figs-metaphor τὰ τέκνα τῆς ἀδελφῆς σου τῆς ἐκλεκτῆς 1 This could: (1) be a metaphor. Just as John uses the term “chosen lady” as a figurative expression for the group of believers to whom he is writing in [1:1](../01/01.md) and the term “her children” for the members of that group, also here John is describing his own group of believers as the **chosen sister** of that group and the members of his group as the **children** of this sister. Alternate translation: “The members of the chosen group of believers here” If you choose to keep the metaphor in the text, you may want to include an explanation of the meaning in a footnote. (2) refer to the biological children of a specific woman who is the biological sister of another specific woman to whom John is writing. (3) John may be using the words **sister** and **children** in a spiritual sense, but to refer to an individual woman and the other people that she has led to faith in Jesus. 1:13 aonw rc://*/ta/man/translate/figs-idiom τὰ τέκνα τῆς ἀδελφῆς σου τῆς ἐκλεκτῆς 1 In this context, the term **chosen** indicates someone whom God has chosen to receive salvation. In the context of John’s metaphor, this indicates a church or group of people whom God has chosen to receive salvation. Alternate translation: “The members of this group of believers in Jesus” -1:13 a4rc ἀσπάζεταί σε 1 As was customary in this culture, John concludes the letter by extending greetings from people who are with him and who know the people to whom he is writing. Your language may have a particular way of sharing greetings in a letter. If so, you can use that form here. Alternate translation: “send you their greetings” or “ask to be remembered to you” +1:13 a4rc rc://*/ta/man/translate/figs-explicit ἀσπάζεταί σε 1 As was customary in this culture, John concludes the letter by extending greetings from people who are with him and who know the people to whom he is writing. Your language may have a particular way of sharing greetings in a letter. If so, you can use that form here. Alternate translation: “send you their greetings” or “ask to be remembered to you” 1:13 qjdz rc://*/ta/man/translate/figs-you σε & σου 1 The pronouns **you** and **your** are singular here, in keeping with John’s metaphor of writing to a congregation as though it were a lady. diff --git a/tn_3JN.tsv b/tn_3JN.tsv index 9f9ebac8eb..d5d867db90 100644 --- a/tn_3JN.tsv +++ b/tn_3JN.tsv @@ -3,8 +3,7 @@ front:intro kwv9 0 # Introduction to 3 John\n\n## Part 1: General Introductio 1:1 w99t rc://*/ta/man/translate/figs-explicit ὁ πρεσβύτερος 1 **The elder** refers to John, the apostle and disciple of Jesus. He refers to himself as the **elder** either because of his old age or because he is a leader in the church or both, since both were true. If possible, use a word in your language that can refer to both old age and church leadership. If it would be helpful in your language, the name of the author can be made explicit. Alternate translation: “I, John the elder, am writing” 1:1 lls6 rc://*/ta/man/translate/translate-names Γαΐῳ 1 **Gaius** is a man, a fellow believer to whom John is writing this letter. 1:1 kpbl rc://*/ta/man/translate/figs-abstractnouns ὃν ἐγὼ ἀγαπῶ ἐν ἀληθείᾳ 1 If your language does not use an abstract noun for the idea of **truth**, you could express the same idea in another way. Alternate translation: “whom I love sincerely” -1:2 v6dv περὶ πάντων εὔχομαί σε εὐοδοῦσθαι καὶ ὑγιαίνειν 1 Alternate translation: “I pray that you may do well in all things and be healthy” -1:2 i269 καθὼς εὐοδοῦταί σου ἡ ψυχή 1 Alternate translation: “just as you are doing well spiritually” +1:2 i269 rc://*/ta/man/translate/figs-synecdoche καθὼς εὐοδοῦταί σου ἡ ψυχή 1 John is using one part of Gaius, his **soul**, to mean all of him in a spiritual perspective. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “just as you are doing well spiritually” 1:3 f6yt rc://*/ta/man/translate/grammar-connect-logic-result γὰρ 1 The word translated as **For** indicates that what follows is a reason for what came before. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation: “I know that your soul prospers because” 1:3 b4zh rc://*/ta/man/translate/figs-metaphor ἐρχομένων ἀδελφῶν 1 John is using the term **brothers** to mean people who share the same faith. If it would be helpful in your language, you could state the meaning plainly. In this case, these **brothers** were probably all male. Alternate translation: “when fellow believers were coming” 1:3 mexh rc://*/ta/man/translate/figs-explicit καὶ μαρτυρούντων 1 John assumes that Gaius will understand that **the brothers** who came were the ones **testifying** about Gaius. You could include this information if that would be helpful to your readers. Alternate translation: “who testified to” or “who reported to me about” @@ -14,7 +13,7 @@ front:intro kwv9 0 # Introduction to 3 John\n\n## Part 1: General Introductio 1:4 w79m rc://*/ta/man/translate/figs-metaphor τὰ ἐμὰ τέκνα 1 John speaks of those whom he taught to believe in Jesus as though they were his **children**. This also emphasizes his love and concern for them. Alternate translation: “my spiritual children” 1:4 hsgh rc://*/ta/man/translate/figs-metaphor ἐν τῇ ἀληθείᾳ περιπατοῦντα 1 Here, **walking** on a path is a metaphor for how a person lives his life. Alternate translation: “are living according to God’s truth” 1:4 v5op rc://*/ta/man/translate/figs-abstractnouns ἐν τῇ ἀληθείᾳ 1 If your language does not use an abstract noun for the idea of **truth**, you could express the same idea in another way. Alternate translation: “in God's true ways” -1:5 tmh1 ἀγαπητέ 1 Here, **Beloved** is used as a term of endearment for Gaius as a fellow believer. Use a term here for a dear friend in your language. +1:5 tmh1 rc://*/ta/man/translate/figs-explicit ἀγαπητέ 1 The word **Beloved** refers to Gaius. John is using it as a term of endearment for Gaius as a fellow believer. Use a term here for a dear friend in your language. 1:5 gs6x rc://*/ta/man/translate/figs-explicit πιστὸν ποιεῖς 1 The implication is that Gaius is being faithful to God. You could include this information if that would be helpful to your readers. Alternate translation: “you are doing what is faithful to God” or “you are being loyal to God” 1:5 g4gz rc://*/ta/man/translate/figs-metaphor ὃ, ἐὰν ἐργάσῃ εἰς τοὺς ἀδελφοὺς 1 John is using the term **brothers** to mean people who share the same faith. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “when you help fellow believers” 1:6 wzf6 rc://*/ta/man/translate/figs-pronouns οἳ ἐμαρτύρησάν σου τῇ ἀγάπῃ ἐνώπιον ἐκκλησίας 1 Here, **the ones** refers back to the “strangers” in verse 5. If it would be helpful in your language, you could repeat the word “strangers” here. Alternate translation: “those who were strangers to you, who have told the believers in the church here about how you have loved them” @@ -23,31 +22,29 @@ front:intro kwv9 0 # Introduction to 3 John\n\n## Part 1: General Introductio 1:6 vaxw rc://*/ta/man/translate/figs-idiom οὓς & προπέμψας 1 Here, **send them on** is an idiom that means “give them what they need for the journey.” If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “to supply them for the trip” 1:6-7 jfun rc://*/ta/man/translate/grammar-connect-logic-result οὓς καλῶς ποιήσεις, προπέμψας ἀξίως τοῦ Θεοῦ; ὑπὲρ γὰρ τοῦ ὀνόματος ἐξῆλθον, μηδὲν λαμβάνοντες ἀπὸ τῶν ἐθνικῶν 1 If it would be more natural in your language, you could reverse the order of these phrases, since the second phrase gives the reason for the action that the first phrase describes. If you do so, you will need to combine verses 6 and 7 as described in the [book introduction](../front/intro.md). Alternate translation: “These people went out for the sake of the name, receiving nothing from the Gentiles. Therefore, you will do well to send them on in a manner worthy of God.” 1:7 d8y1 rc://*/ta/man/translate/figs-metonymy ὑπὲρ γὰρ τοῦ ὀνόματος ἐξῆλθον 1 Here, **the name** refers to Jesus. This could mean: (1) they left where they were in order to tell others about Jesus. (2) they left where they were because others forced them to leave because of their belief in Jesus. (3) both of these things. Alternate translation: “since they have gone out to tell people about Jesus” -1:7 yzc8 μηδὲν λαμβάνοντες 1 This could mean: (1) unbelievers have not helped them by giving them anything. (2) they did not accept any help or gifts from unbelievers. +1:7 yzc8 rc://*/ta/man/translate/figs-explicit μηδὲν λαμβάνοντες 1 This could mean: (1) unbelievers have not helped them by giving them anything. (2) they did not accept any help or gifts from unbelievers. 1:7 hk3p rc://*/ta/man/translate/figs-explicit τῶν ἐθνικῶν 1 Here, **Gentiles** does not mean people who are not Jewish. It refers to any people who do not trust in Jesus. Alternate translation: “unbelievers” 1:8 m0qy rc://*/ta/man/translate/grammar-connect-logic-result οὖν 1 **Therefore** indicates that what follows is a result of what came before. In this case, **we ourselves** ought to help these people because “the Gentiles” (verse 7) do not help them. Use a connector in your language that makes this relationship clear. Alternate translation: “This is why” 1:8 pgqr rc://*/ta/man/translate/figs-exclusive ἡμεῖς & ὀφείλομεν 1 John is using **we ourselves** to refer to Gaius, himself, and all believers, so use the inclusive form of that word if your language marks that distinction. 1:8 hdjg rc://*/ta/man/translate/figs-explicit ὑπολαμβάνειν 1 The implication is that **to welcome** these people includes providing what they need for their journey. You could include this information if that would be helpful to your readers. Alternate translation: “to help” or “to support” 1:8 dw7f rc://*/ta/man/translate/grammar-connect-logic-goal ἵνα 1 Here, **so that** marks becoming **fellow workers** as a goal or purpose of welcoming people **such as these**. Use a connector in your language that makes it clear that this is a purpose. Alternate translation: “and in this way” -1:8 d2l7 ἵνα συνεργοὶ γινώμεθα τῇ ἀληθείᾳ 1 Alternate translation: “so that we will cooperate with them in announcing God’s truth to people” +1:8 d2l7 rc://*/ta/man/translate/figs-personification ἵνα συνεργοὶ γινώμεθα τῇ ἀληθείᾳ 1 John is speaking as if the **truth** were a living thing that he and his fellow Christians could become **workers** for. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “so that we will cooperate with them in announcing God’s truth to people” 1:8 ab01 rc://*/ta/man/translate/figs-personification τῇ ἀληθείᾳ 1 Here, **the truth** is spoken of as though it were a person that John, Gaius, and others worked for. This could refer to: (1) the true message from God. Alternate translation: “who spread God's true message” (2) God himself, who is Truth. Alternate translation: “for the true God” 1:9 abp9 rc://*/ta/man/translate/figs-explicit τι 1 What John wrote was a letter, probably containing instructions about helping traveling Christian teachers. You could include this information if that would be helpful to your readers. Alternate translation: “a letter about this” 1:9 tm9q rc://*/ta/man/translate/figs-explicit τῇ ἐκκλησίᾳ 1 Here, **the church** refers to Gaius and the group of believers who regularly met together with him to worship God. You could include this information if that would be helpful to your readers. Alternate translation: “to the assembly of believers in your place” 1:9 cz9d rc://*/ta/man/translate/translate-names Διοτρέφης 1 **Diotrephes** was a man who was a leader of the church. -1:9 s82w ὁ φιλοπρωτεύων αὐτῶν 1 Alternate translation: “who loves to be the most important one among them” or “who loves to act as though he is their leader” +1:9 s82w rc://*/ta/man/translate/figs-idiom ὁ φιλοπρωτεύων αὐτῶν 1 John is using the word **first** in the sense of “most important” or “in charge.” Alternate translation: “who loves to be the most important one among them” or “who loves to act as though he is their leader” 1:9 dp1v rc://*/ta/man/translate/figs-exclusive ἡμᾶς 1 The word **us** is exclusive; it refers to John and those with him and does not include Gaius. It may also be a polite way for John to refer to himself. See the UST. 1:9 rrgg rc://*/ta/man/translate/figs-metonymy Διοτρέφης, οὐκ ἐπιδέχεται ἡμᾶς 1 Saying **Diotrephes … does not accept us** does not mean that he has physically rejected John and those with John, but it is a shorter way of saying that he does not accept John’s authority or the instructions that John gives. Alternate translation: “Diotrephes … rejects our instructions” 1:10 lf4f rc://*/ta/man/translate/grammar-connect-logic-result διὰ τοῦτο 1 **For this reason** indicates that what follows is a result of what came before. Because Diotrephes “does not accept” John's authority (verse 9), John will expose his evil works when John comes. Use a connector in your language that makes this relationship clear. Alternate translation: “Therefore” or “This is why” 1:10 w1yj rc://*/ta/man/translate/figs-go ἐὰν ἔλθω 1 In a context such as this, your language might say “go” instead of **come**. Alternate translation: “if I go to you” 1:10 prnv rc://*/ta/man/translate/grammar-connect-condition-fact ἐὰν ἔλθω 1 John speaks as if he were uncertain about this, but he means that he is planning to come. If your readers might think that what John is saying is uncertain, then you could translate his words as a confident statement. Alternate translation: “when I come” or “at the time that I come” -1:10 f6qj λόγοις πονηροῖς φλυαρῶν ἡμᾶς 1 Alternate translation: “that is, that he says evil things about us that certainly are not true” +1:10 f6qj rc://*/ta/man/translate/figs-personification λόγοις πονηροῖς φλυαρῶν ἡμᾶς 1 John is speaking as if the **words** of Diotrephes were living things that could be morally **evil** themselves. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “that is, that he says evil things about us that certainly are not true” 1:10 wi6a rc://*/ta/man/translate/figs-metaphor οὔτε αὐτὸς ἐπιδέχεται τοὺς ἀδελφοὺς 1 John is using the term **brothers** to mean people who share the same faith. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “he does not welcome the fellow believers” 1:10 it7p rc://*/ta/man/translate/figs-ellipsis καὶ τοὺς βουλομένους κωλύει 1 John leaves out words that are understood from the previous clause. You could supply these words if it would be clearer in your language. Alternate translation: “and he stops the ones who are willing to receive the believers” -1:10 g98b ἐκ τῆς ἐκκλησίας ἐκβάλλει 1 Alternate translation: “forces them to leave the group of believers” -1:11 a3z8 ἀγαπητέ 1 Here, **Beloved** is used as a term of endearment for Gaius as a fellow believer. See how you translated this in [3 John 1:5](../01/05.md). +1:11 a3z8 rc://*/ta/man/translate/figs-explicit ἀγαπητέ 1 Here, **Beloved** is used as a term of endearment for Gaius as a fellow believer. See how you translated this in [3 John 1:5](../01/05.md). 1:11 pv24 rc://*/ta/man/translate/figs-nominaladj μὴ μιμοῦ τὸ κακὸν, ἀλλὰ τὸ ἀγαθόν 1 John is using the adjectives **evil** and **good** as nouns in a general sense. Your language may use adjectives in the same way. If not, you could translate these words with an equivalent phrase. Alternate translation: “do not imitate evil things that people do, but good things” 1:11 sz2h rc://*/ta/man/translate/figs-ellipsis ἀλλὰ τὸ ἀγαθόν 1 John leaves out words that are understood from the previous clause. Alternate translation: “but imitate the good things that people do” -1:11 cm8t ἐκ τοῦ Θεοῦ ἐστιν 1 Alternate translation: “comes from God” 1:11 zan2 rc://*/ta/man/translate/figs-metaphor οὐχ ἑώρακεν τὸν Θεόν 1 “Seeing” here is a metaphor that stands for knowing or understanding. Alternate translation: “has not experienced God” or “has not believed in God” 1:12 pl7i rc://*/ta/man/translate/figs-activepassive Δημητρίῳ μεμαρτύρηται ὑπὸ πάντων 1 If your language does not use this passive form, you can state this in active form. Alternate translation: “All who know Demetrius bear witness of him” or “Every believer who knows Demetrius speaks well of him” 1:12 m22h rc://*/ta/man/translate/translate-names Δημητρίῳ 1 **Demetrius** is a man. He may be someone in Gaius's congregation whom John wants Gaius to support as a leader rather than Diotrephes, or he may be the person who carried this letter to Gaius, and John is now introducing him to Gaius. diff --git a/tn_JOB.tsv b/tn_JOB.tsv index 4d859880e3..c5d4be6950 100644 --- a/tn_JOB.tsv +++ b/tn_JOB.tsv @@ -1,5 +1,5 @@ Reference ID Tags SupportReference Quote Occurrence Note -front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n\n### Outline of Job\n\n1. Introduction (1:1–2:13)\n - Background to Job’s situation: He is righteous and wealthy (1:1–5)\n - Yahweh allows Satan to test Job (1:6–2:10)\n2. Job’s friends speak to him a first time and Job replies (3:1–14:22)\n3. Job’s friends speak to him a second time and Job replies (15:1–21:34)\n4. Job’s friends speak to him a third time and Job replies (22:1–31:40)\n5. Elihu speaks to Job (32:1–37:24)\n6. Yahweh answers Job out of the whirlwind (38:1–41:34) \n7. Conclusion (42:1–17)\n - Job responds humbly\n - Yahweh rebukes Eliphaz, Bildad, and Zophar (42:7–9)\n - Yahweh restores Job to prosperity (42:10–17)\n\n### What is the book of Job about?\n\nThe book of Job is about a man named Job who experienced disaster even though he was faithful to Yahweh. Job speaks with three friends and asks why Yahweh has allowed him to experience trials and losses. The book teaches that we cannot understand all of Yahweh’s ways, and when we suffer, it is more important to trust Yahweh than it is to understand the reason for the suffering.\n\n### How should the title of this book be translated?\n\nThe book of Job is named for Job, the main character in the book. His name is not related to the English word “job.” Translators might use the traditional title of “The Book of Job” or simply “Job.” Or they may choose a different title such as “The Book About Job” or “The Book About a Man Named Job.”\n\n### Who wrote the book of Job?\n\nWe do not know who wrote the book of Job. Many people suggest that Moses composed or compiled the book, but it may have been written after the time of Moses.\n\n## Part 2: Important Religious and Cultural Concepts\n\n### Does sin cause suffering?\n\nWhen a person sins against Yahweh, that can cause the person to experience suffering. People in the ancient Near East generally believed that a person suffered because they or their ancestors had sinned against God. This is what many religions teach. However, the book of Job shows that a person may suffer even if he or she has not sinned. (See: [[rc://*/tw/dict/bible/kt/sin]])\n\n### Were Eliphaz, Bildad, and Zophar really Job’s friends?\n\nJob 2:11 describes Eliphaz, Bildad, and Zophar as the friends of Job. However, they did not succeed in comforting Job. Instead, they tried to persuade Job to say something about God that Job believed was not true. So we might wonder if it is right to translate the word as “friends.” What they said did not help Job, because they did not understand the full truth about God. However, they did care about Job, and they did want to help him. In those ways, they did what friends would do, and in that sense the word “friends” is appropriate.\n\n### When did the events in the book of Job take place?\n\nWe do not know when the events in the book of Job took place. The story is set around the time of Abraham and Isaac in the book of Genesis. However, some verses are similar to verses in the books of Proverbs and Isaiah, which were written many centuries after Abraham and Isaac lived. It is possible that the book of Job was written at a later time to describe the events of an earlier time.\n\n## Part 3: Important Translation Issues\n\n### Is the book of Job difficult to translate?\n\nThe book of Job has many uncommon words and phrases. That makes parts of it hard to understand and translate. For this reason, translators may decide to translate this book after they have translated other books of the Bible. However, since the writer did not connect Job with a specific time or place in history, the translator may also decide to translate this book before other Old Testament books.\n\n### What style of writing is in the book of Job?\n\nThe author begins and ends the book of Job by relating what happened to Job in narrative form. In the rest of the book, the characters speak in poetry. In the ancient Near East, writers often used poetry to discuss matters of wisdom. The relationship of human conduct to human prosperity and suffering is an important theme in wisdom literature.\n\n### Hebrew poetry: parallelism\n\nHebrew poetry was based on repetition of meaning rather than on repetition of sound like poetry in some other languages. A speaker would typically say one phrase and then say another phrase (or two) that meant a similar thing, an opposite thing, or something supplementary. The subsequent phrase or phrases would advance the meaning of the first phrase in one of these ways. In many cases it would be good to show this to your readers by including all the phrases in your translation rather than combining them. However, if the repetition might be confusing, you could connect the phrases with a word that would show how the later phrase or phrases are advancing the meaning of the first one. Throughout the book, notes will model ways of doing this in various cases, although not in most cases. It is hoped that these illustrations will give translators an idea of what they could do in any given instance.\n\n### Hebrew poetry: chiasm\n\nHebrew poetry often uses a form known as “chiasm.” It will make a statement consisting of two elements. It will then make a parallel, contrasting, or supplemental statement consisting of those same two elements, but in reverse order. For example, Job says in 3:5:\n\nMay it not rejoice among the days of the year;\ninto the number of the months may it not come.\n\nYou may wish to show this form in your translation by following the Hebrew word order, even if that would not ordinarily be the order you would follow in your language. For 3:5, English might ordinarily say:\n\nMay it not rejoice among the days of the year;\nmay it not come into the number of the months.\n\nBut ULT follows the Hebrew word order in order to give an idea of this characteristic form of Hebrew poetry.\n\n### “answered and said”\n\nThe author uses the phrase “answered and said” many times in the book of Job. This phrase expresses a single idea by using two words connected with “and”. The word “answered” tells for what purpose a person “said” something. Specifically, they said it in order to answer or respond to what someone else said. If it would be more natural in your language, you could express this meaning with an equivalent phrase that does not use “and,” such as “responded.” (See: [[rc://*/ta/man/translate/figs-hendiadys]])\n\n### “fear”\n\nIn several places in the book, the author uses a word from the root “fear,” such as the verb “fear” or the adjective “fearful,” in a specific sense. He uses the word to describe an awe of God that leads to holy living. He is not referring to an emotion and saying that the person is afraid of God. He means that the person respects and obeys God. Notes will call attention to this usage where it occurs, and they will suggest translations such as the verb “respect” and the adjective “respectful.” (See: [[rc://*/ta/man/translate/figs-idiom]])\n\n### “behold”\n\nIn many places in the book, characters use the term “behold” to focus their listeners’ attention on what they is about to say. Your language may have a comparable expression that you can use in your translation in these instances.\n\n### “nose”\n\nIn several places in the book, various characters use the term “nose” to mean anger. They do this by association with the way that a person who is angry breathes heavily through his nose. Your language and culture may also associate anger with a particular part of the body. If so, you could use an expression involving that part of the body in your translation. You could also use plain language and say “anger.” +front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n\n### Outline of Job\n\n1. Introduction (1:1–2:13)\n - Background to Job’s situation: He is righteous and wealthy (1:1–5)\n - Yahweh allows Satan to test Job (1:6–2:10)\n2. Job’s friends speak to him a first time and Job replies (3:1–14:22)\n3. Job’s friends speak to him a second time and Job replies (15:1–21:34)\n4. Job’s friends speak to him a third time and Job replies (22:1–31:40)\n5. Elihu speaks to Job (32:1–37:24)\n6. Yahweh answers Job out of the whirlwind (38:1–41:34) \n7. Conclusion (42:1–17)\n - Job responds humbly\n - Yahweh rebukes Eliphaz, Bildad, and Zophar (42:7–9)\n - Yahweh restores Job to prosperity (42:10–17)\n\n### What is the book of Job about?\n\nThe book of Job is about a man named Job who experienced disaster even though he was faithful to Yahweh. Job speaks with three friends and asks why Yahweh has allowed him to experience trials and losses. The book teaches that we cannot understand all of Yahweh’s ways, and when we suffer, it is more important to trust Yahweh than it is to understand the reason for the suffering.\n\n### How should the title of this book be translated?\n\nThe book of Job is named for Job, the main character in the book. His name is not related to the English word “job.” Translators might use the traditional title of “The Book of Job” or simply “Job.” Or they may choose a different title such as “The Book About Job” or “The Book About a Man Named Job.”\n\n### Who wrote the book of Job?\n\nWe do not know who wrote the book of Job. Many people suggest that Moses composed or compiled the book, but it may have been written after the time of Moses.\n\n## Part 2: Important Religious and Cultural Concepts\n\n### Does sin cause suffering?\n\nWhen a person sins against Yahweh, that can cause the person to experience suffering. People in the ancient Near East generally believed that a person suffered because they or their ancestors had sinned against God. This is what many religions teach. However, the book of Job shows that a person may suffer even if he or she has not sinned. (See: [[rc://*/tw/dict/bible/kt/sin]])\n\n### Were Eliphaz, Bildad, and Zophar really Job’s friends?\n\nJob 2:11 describes Eliphaz, Bildad, and Zophar as the friends of Job. However, they did not succeed in comforting Job. Instead, they tried to persuade Job to say something about God that Job believed was not true. So we might wonder if it is right to translate the word as “friends.” What they said did not help Job, because they did not understand the full truth about God. However, they did care about Job, and they did want to help him. In those ways, they did what friends would do, and in that sense the word “friends” is appropriate.\n\n### When did the events in the book of Job take place?\n\nWe do not know when the events in the book of Job took place. The story is set around the time of Abraham and Isaac in the book of Genesis. However, some verses are similar to verses in the books of Proverbs and Isaiah, which were written many centuries after Abraham and Isaac lived. It is possible that the book of Job was written at a later time to describe the events of an earlier time.\n\n## Part 3: Important Translation Issues\n\n### Is the book of Job difficult to translate?\n\nThe book of Job has many uncommon words and phrases. That makes parts of it hard to understand and translate. For this reason, translators may decide to translate this book after they have translated other books of the Bible. However, since the writer did not connect Job with a specific time or place in history, the translator may also decide to translate this book before other Old Testament books.\n\n### What style of writing is in the book of Job?\n\nThe author begins and ends the book of Job by relating what happened to Job in narrative form. In the rest of the book, the characters speak in poetry. In the ancient Near East, writers often used poetry to discuss matters of wisdom. The relationship of human conduct to human prosperity and suffering is an important theme in wisdom literature.\n\n### Hebrew poetry: parallelism\n\nHebrew poetry was based on repetition of meaning rather than on repetition of sound like poetry in some other languages. A speaker would typically say one phrase and then say another phrase (or two) that meant a similar thing, an opposite thing, or something supplementary. The subsequent phrase or phrases would advance the meaning of the first phrase in one of these ways. In many cases it would be good to show this to your readers by including all the phrases in your translation rather than combining them. However, if the repetition might be confusing, you could connect the phrases with a word that would show how the later phrase or phrases are advancing the meaning of the first one. Throughout the book, notes will model ways of doing this in various cases, although not in most cases. It is hoped that these illustrations will give translators an idea of what they could do in any given instance.\n\n### Hebrew poetry: chiasm\n\nHebrew poetry often uses a form known as “chiasm.” It will make a statement consisting of two elements. It will then make a parallel, contrasting, or supplemental statement consisting of those same two elements, but in reverse order. For example, Job says in 3:5:\n\nMay it not rejoice among the days of the year;\ninto the number of the months may it not come.\n\nYou may wish to show this form in your translation by following the Hebrew word order, even if that would not ordinarily be the order you would follow in your language. For 3:5, English might ordinarily say:\n\nMay it not rejoice among the days of the year;\nmay it not come into the number of the months.\n\nBut the ULT follows the Hebrew word order in order to give an idea of this characteristic form of Hebrew poetry.\n\n### “answered and said”\n\nThe author uses the phrase “answered and said” many times in the book of Job. This phrase expresses a single idea by using two words connected with “and”. The word “answered” tells for what purpose a person “said” something. Specifically, they said it in order to answer or respond to what someone else said. If it would be more natural in your language, you could express this meaning with an equivalent phrase that does not use “and,” such as “responded.” (See: [[rc://*/ta/man/translate/figs-hendiadys]])\n\n### “fear”\n\nIn several places in the book, the author uses a word from the root “fear,” such as the verb “fear” or the adjective “fearful,” in a specific sense. He uses the word to describe an awe of God that leads to holy living. He is not referring to an emotion and saying that the person is afraid of God. He means that the person respects and obeys God. Notes will call attention to this usage where it occurs, and they will suggest translations such as the verb “respect” and the adjective “respectful.” (See: [[rc://*/ta/man/translate/figs-idiom]])\n\n### “behold”\n\nIn many places in the book, characters use the term “behold” to focus their listeners’ attention on what they is about to say. Your language may have a comparable expression that you could use in your translation in these instances.\n\n### “nose”\n\nIn several places in the book, various characters use the term “nose” to mean anger. They do this by association with the way that a person who is angry breathes heavily through his nose. Your language and culture may also associate anger with a particular part of the body. If so, you could use an expression involving that part of the body in your translation. You could also use plain language and say “anger.” 1:intro lym1 0 # Job 1 General Notes\n\n## Structure and Formatting\n\nThis chapter introduces a story about a man named Job who lived during a time long before the author.\n\n## Special Concepts in this Chapter\n\n### Wealth\n\nIn the time and place in which the book of Job is set, a person’s wealth was measured by the number of animals he owned. The book describes how Job owned thousands of animals in order to indicate that he was very rich. (See: [[rc://*/ta/man/translate/figs-explicit]])\n\n### Sacrifices\n\nJob was a man who obeyed Yahweh carefully. We might therefore wonder why he offered sacrifices on behalf of his children, as 1:5 describes, since he was not one of the descendants of Aaron, who were the only ones whom the law of Moses allowed to offer sacrifices. It must be remembered that Job lived prior to the time when God gave Moses the law, so his religious practices were different from those of the Hebrew people after Moses. In Job’s culture, it was normal and acceptable for the father to act as a priest for his family and to offer sacrifices on their behalf. The events that this book relates took place about the same time as the life of Abraham. Therefore, this book corresponds more with Genesis 12–50 than with the rest of the Old Testament. (See:[[rc://*/tw/dict/bible/kt/godly]] and [[rc://*/tw/dict/bible/kt/lawofmoses]])\n\n## Translation Issues in this Chapter\n\n### “the adversary”\n\nThe Hebrew word satan means “adversary.” The Old Testament uses the word in that sense in several places, for example, 1 Kings 11:14, “Yahweh raised up an adversary against Solomon, Hadad the Edomite.” In chapters 1 and 2 of the book of Job, there is a character called “the satan” or “the adversary.” This seems to be a created angelic being who opposes righteous people and accuses them before God of having wrong motives. Many interpreters of the book of Job identify this character with Satan, the devil. The UST follows that interpretation, but the ULT translates the term more basically as “adversary.” You can decide how to translate this term in your own translation. 1:1 j000 rc://*/ta/man/translate/writing-participants אִ֛ישׁ הָיָ֥ה בְ⁠אֶֽרֶץ־ע֖וּץ 1 The author is introducing **Job** as the main participant in the story. If your language has its own way of introducing participants, you can use it here in your translation. Alternate translation: “There once was a man who lived in the land of Uz” 1:1 k5g4 rc://*/ta/man/translate/translate-names ע֖וּץ & אִיּ֣וֹב 1 The word **Uz** is the name of a place, and the word **Job** is the name of a man. @@ -13,9 +13,9 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 1:4 j004 rc://*/ta/man/translate/figs-idiom וְ⁠הָלְכ֤וּ בָנָי⁠ו֙ וְ⁠עָשׂ֣וּ מִשְׁתֶּ֔ה בֵּ֖ית אִ֣ישׁ יוֹמ֑⁠וֹ 1 The author is using the expression **went and** to describe customary action. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “His sons had the custom of taking turns hosting feasts in their homes” 1:4 i4lf rc://*/ta/man/translate/figs-explicit יוֹמ֑⁠וֹ 1 This could mean implicitly: (1) Alternate translation: “on an assigned day of the week” (2) Alternate translation: “on his birthday” 1:4 ey91 rc://*/ta/man/translate/figs-doublet וְ⁠שָׁלְח֗וּ וְ⁠קָרְאוּ֙ 1 The terms **sent** and **called** mean similar things. The author is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “and they invited” -1:5 s2c6 rc://*/ta/man/translate/figs-metaphor כִּ֣י הִקִּיפֽוּ֩ יְמֵ֨י הַ⁠מִּשְׁתֶּ֜ה 1 The author is speaking as if the **days of the feast** had literally **gone around** or traveled a certain distance and then returned to their starting point. He means that each son had taken his turn hosting a feast. Your language may have a similar expression that you can use in your translation. You could also state the meaning plainly. Alternate translation: “after the days of the feast had made a full circuit” or “after each son had taken his turn hosting a feast” -1:5 x3v2 rc://*/ta/man/translate/figs-gendernotations בָנַ֔⁠י 1 Although the term **sons** is masculine, Job is likely using the word in a generic sense to refer to all of his sons and daughters. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women, as UST does, or you could mention both sons and daughters. Alternate translation: “my sons and daughters” -1:5 k14m rc://*/ta/man/translate/figs-euphemism וּ⁠בֵרֲכ֥וּ 1 It is possible that the original reading here was “cursed” and that scribes changed it to **blessed** in order to avoid the uncomfortable language of a person cursing God. Traditional manuscripts of the Hebrew Bible do not have a marginal notation about this as they do in the case of [7:20](../07/20.md), but many translations read “cursed” since this is the kind of change that scribes are known to have made in similar cases. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of ULT. Alternate translation: “and cursed” +1:5 s2c6 rc://*/ta/man/translate/figs-metaphor כִּ֣י הִקִּיפֽוּ֩ יְמֵ֨י הַ⁠מִּשְׁתֶּ֜ה 1 The author is speaking as if the **days of the feast** had literally **gone around** or traveled a certain distance and then returned to their starting point. He means that each son had taken his turn hosting a feast. Your language may have a similar expression that you could use in your translation. You could also state the meaning plainly. Alternate translation: “after the days of the feast had made a full circuit” or “after each son had taken his turn hosting a feast” +1:5 x3v2 rc://*/ta/man/translate/figs-gendernotations בָנַ֔⁠י 1 Although the term **sons** is masculine, Job is likely using the word in a generic sense to refer to all of his sons and daughters. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women, as the UST does, or you could mention both sons and daughters. Alternate translation: “my sons and daughters” +1:5 k14m rc://*/ta/man/translate/figs-euphemism וּ⁠בֵרֲכ֥וּ 1 It is possible that the original reading here was “cursed” and that scribes changed it to **blessed** in order to avoid the uncomfortable language of a person cursing God. Traditional manuscripts of the Hebrew Bible do not have a marginal notation about this as they do in the case of [7:20](../07/20.md), but many translations read “cursed” since this is the kind of change that scribes are known to have made in similar cases. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. Alternate translation: “and cursed” 1:5 j005 rc://*/ta/man/translate/figs-hendiadys חָטְא֣וּ & וּ⁠בֵרֲכ֥וּ 1 This phrase expresses a single idea by using two words connected with **and**. The word **sinned** tells in what way one of Job’s children might have **blessed**, that is, “cursed” God. If it would be more natural in your language, you could express this meaning with an equivalent phrase that does not use “and.” Alternate translation: “have sinfully cursed” 1:5 du2j rc://*/ta/man/translate/figs-metaphor בִּ⁠לְבָבָ֑⁠ם 1 Here, the **heart** figuratively represents the thoughts. Alternate translation: “in their thoughts” 1:5 j006 rc://*/ta/man/translate/figs-hyperbole כָּל־הַ⁠יָּמִֽים 1 The author says **all** here as a generalization for emphasis. If it would be clearer in your language, you could use a different way to express the emphasis. Alternate translation: “on a regular basis” @@ -41,9 +41,9 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 1:11 y4qi rc://*/ta/man/translate/figs-metonymy שְֽׁלַֽח& יָֽדְ⁠ךָ֔ 1 Here, **hand** figuratively represents the capability of a person. If it would be helpful in your language, you could use an equivalent expression or state the meaning plainly. Alternate translation: “use your power” 1:11 ax31 rc://*/ta/man/translate/figs-idiom וְ⁠גַ֖ע 1 In this context, the word **touch** means “destroy.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and destroy” 1:11 j013 rc://*/ta/man/translate/figs-ellipsis אִם 1 The adversary is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “and see if” -1:11 j014 rc://*/ta/man/translate/figs-euphemism יְבָרֲכֶֽ⁠ךָּ 1 See how you translated the word “blessed’ in verse 5. Scribes may have made a similar change here from “curse” to **bless**. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of ULT. Alternate translation: “he will … curse you” +1:11 j014 rc://*/ta/man/translate/figs-euphemism יְבָרֲכֶֽ⁠ךָּ 1 See how you translated the word “blessed’ in verse 5. Scribes may have made a similar change here from “curse” to **bless**. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. Alternate translation: “he will … curse you” 1:11 bn3v rc://*/ta/man/translate/figs-metonymy עַל־פָּנֶ֖י⁠ךָ 1 Here the word **face** represents the presence of a person by association with the way people can see the face of someone who is present. The claim is that Job would not curse God in his “heart” (that is, in his thoughts) as Job was afraid one of his children might have done. Rather, Job would curse God out loud, and since God is present everywhere, Job would be cursing him in person. Alternate translation: “in person” -1:12 d2uy rc://*/ta/man/translate/figs-metaphor הִנֵּ֤ה 1 As the General Introduction to Job discusses, Yahweh is using the term **Behold** to focus the adversary’s attention on what he is about to say. Your language may have a comparable expression that you can use in your translation. +1:12 d2uy rc://*/ta/man/translate/figs-metaphor הִנֵּ֤ה 1 As the General Introduction to Job discusses, Yahweh is using the term **Behold** to focus the adversary’s attention on what he is about to say. Your language may have a comparable expression that you could use in your translation. 1:12 bul4 rc://*/ta/man/translate/figs-metonymy בְּ⁠יָדֶ֔⁠ךָ 1 Here, **hand** figuratively represents the capability of a person. If it would be helpful in your language, you could use an equivalent expression or state the meaning plainly. Alternate translation: “is in your power” or “is under your control” 1:12 j015 rc://*/ta/man/translate/figs-metonymy תִּשְׁלַ֖ח יָדֶ֑⁠ךָ 1 See how you translated the similar expression in the previous verse. 1:12 gn4s rc://*/ta/man/translate/figs-metonymy פְּנֵ֥י יְהוָֽה 1 As in the previous verse, here the word **face** represents the presence of a person by association with the way people can see the face of someone who is present. Alternate translation: “the presence of Yahweh” @@ -88,7 +88,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 2:5 cz3l rc://*/ta/man/translate/figs-idiom וְ⁠גַ֥ע 1 In this context, the word **touch** means “harm.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and harm” 2:5 qau8 rc://*/ta/man/translate/figs-synecdoche אֶל־עַצְמ֖⁠וֹ וְ⁠אֶל־בְּשָׂר֑⁠וֹ 1 The adversary is using two parts of Job’s body, his **bones** and his **flesh**, to mean Job’s whole body. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “his body” 2:5 d2rf rc://*/ta/man/translate/figs-ellipsis אִם 1 The adversary is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. See how you translated the same expression in [1:11](../01/11.md). Alternate translation: “and see if” -2:5 i3ij rc://*/ta/man/translate/figs-euphemism יְבָרֲכֶֽ⁠ךָּ 1 See how you translated the same expression in [1:11](../01/11.md). Scribes may also have made a change here from “curse” to **bless**. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of ULT. Alternate translation: “he will … curse you” +2:5 i3ij rc://*/ta/man/translate/figs-euphemism יְבָרֲכֶֽ⁠ךָּ 1 See how you translated the same expression in [1:11](../01/11.md). Scribes may also have made a change here from “curse” to **bless**. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. Alternate translation: “he will … curse you” 2:5 b5lr rc://*/ta/man/translate/figs-metonymy אֶל־פָּנֶ֖י⁠ךָ 1 Here the word **face** represents the presence of a person by association with the way people can see the face of someone who is present. See how you translated the same expression in [1:11](../01/11.md). Alternate translation: “in person” 2:6 j034 rc://*/ta/man/translate/figs-metonymy בְ⁠יָדֶ֑⁠ךָ 1 Here, **hand** figuratively represents the capability of a person. If it would be helpful in your language, you could use an equivalent expression or state the meaning plainly. See how you translated the similar expression in [1:12](../01/12.md). Alternate translation: “in your power” or “under your control” 2:7 fj98 rc://*/ta/man/translate/figs-metonymy פְּנֵ֣י יְהוָ֑ה 1 Here the word **face** represents the presence of a person by association with the way people can see the face of someone who is present. See how you translated the similar expression in [1:12](../01/12.md). Alternate translation: “the presence of Yahweh” @@ -100,7 +100,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 2:8 f72v rc://*/ta/man/translate/translate-symaction וְ⁠ה֖וּא יֹשֵׁ֥ב בְּ⁠תוֹךְ־הָ⁠אֵֽפֶר 1 In this culture, there was place outside the city where rubbish was brought and burned to dispose of it. This left a pile of ashes. Job was sitting in that pile as a symbolic action to show how distressed he was. It was a way of signifying that he no longer felt his life was worth anything. If it would be helpful to your readers, you could explain the significance of his action. Alternate translation: “he was sitting in the midst of the ash pile outside the city to show how distressed he was” 2:9 v1yj rc://*/ta/man/translate/figs-rquestion עֹדְ⁠ךָ֖ מַחֲזִ֣יק בְּ⁠תֻמָּתֶ֑⁠ךָ 1 Job’s wife is using the question form for emphasis. If you would not use the question form for this purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “You should not still be holding firmly to your integrity!” 2:9 j038 rc://*/ta/man/translate/figs-exclamations בָּרֵ֥ךְ אֱלֹהִ֖ים וָ⁠מֻֽת 1 You may find it more appropriate to represent this in your translation as an exclamation rather than as a statement. Alternate translation: “Bless God and die!” -2:9 wgb4 rc://*/ta/man/translate/figs-euphemism בָּרֵ֥ךְ 1 See how you translated the word “bless” in [1:11](../01/11.md) and [2:5](../02/05.md). Scribes may also have made a change here from “Curse” to **Bless**. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of ULT. Alternate translation: “Curse” +2:9 wgb4 rc://*/ta/man/translate/figs-euphemism בָּרֵ֥ךְ 1 See how you translated the word “bless” in [1:11](../01/11.md) and [2:5](../02/05.md). Scribes may also have made a change here from “Curse” to **Bless**. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. Alternate translation: “Curse” 2:9 j039 rc://*/ta/man/translate/figs-explicit בָּרֵ֥ךְ אֱלֹהִ֖ים וָ⁠מֻֽת 1 Job’s wife seems to be saying implicitly that Job no longer has any reason either to trust God or to live, and that if he curses God, God will kill him too and put him out of his misery. If it would be helpful to your readers, you could say that explicitly. Alternate translation: “Curse God so that he will kill you too and put you out of your misery” 2:10 p6a8 rc://*/ta/man/translate/figs-genericnoun אַחַ֤ת הַ⁠נְּבָלוֹת֙ 1 This phrase does not refer to a specific person. It refers to anyone who has the quality that it names. Express this in the way that would be most natural in your language. Alternate translation: “a foolish person” or, since the expression is feminine, “a foolish woman” 2:10 j182 rc://*/ta/man/translate/figs-explicit אַחַ֤ת הַ⁠נְּבָלוֹת֙ 1 In this context, the word **foolish** does not describe a person who is stupid or lacking intelligence or education. It means someone who does not respect God and who therefore does not live in the way that God has instructed people to live. Alternate translation: “a person who does not respect and obey God” or “a woman who does not respect and obey God” @@ -147,7 +147,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 3:7 cdr2 rc://*/ta/man/translate/figs-explicit אַל־תָּבֹ֖א רְנָנָ֣ה בֽ⁠וֹ 1 Job means implicitly that he does not want anyone to shout joyfully on this particular night to celebrate the birth of a child. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “May no one shout joyfully on that night to celebrate the birth of a child” 3:8 j055 rc://*/ta/man/translate/writing-pronouns יִקְּבֻ֥⁠הוּ 1 The pronoun **it** refers to the day when Job was born. Job is alternating between speaking about that day and about the night when he was conceived. Alternate translation: “May … curse that day” 3:8 i4gt rc://*/ta/man/translate/figs-explicit אֹרְרֵי־י֑וֹם 1 Job assumes that his listeners will understand that by **the ones cursing a day** he is referring to sorcerers. People in this culture employed sorcerers in the belief that they could cause bad things to happen on a particular day to their enemies. For example, people might employ a sorcerer to try to ruin the day on which a person began an important journey or celebrated an important family occasion such as a wedding. You could indicate this in your translation if that would be helpful to your readers. Alternate translation: “professional sorcerers” -3:8 j056 rc://*/ta/man/translate/figs-nominaladj הָ֝⁠עֲתִידִ֗ים 1 Job is using the adjective **skillful** as a noun to mean certain people. The word is plural, and ULT adds the word **ones** to show that. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “the people who have the skill” +3:8 j056 rc://*/ta/man/translate/figs-nominaladj הָ֝⁠עֲתִידִ֗ים 1 Job is using the adjective **skillful** as a noun to mean certain people. The word is plural, and the ULT adds the word **ones** to show that. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “the people who have the skill” 3:8 j057 rc://*/ta/man/translate/figs-explicit עֹרֵ֥ר לִוְיָתָֽן 1 The implication is that if sorcerers created chaos by awakening the chaos monster, there would no longer be any distinction between days, and so the day of Job’s birth would no longer have a distinct identity. You could say that explicitly if it would be helpful to your readers. Alternate translation: “to cause chaos among days” or “to destroy the distinct identity of the day on which I was born” 3:8 j342 rc://*/ta/man/translate/figs-explicit לִוְיָתָֽן 1 People in this culture believed in a monster called **Leviathan**, associated with the sea, who caused chaos. You could retain the name Leviathan in your translation. Alternatively, you could use a general expression in order to give your readers some idea of the beliefs of this culture. Alternate translation: “the sea monster who causes chaos” 3:9 fcl4 rc://*/ta/man/translate/figs-personification יְקַו־לְ⁠א֥וֹר וָ⁠אַ֑יִן וְ⁠אַל־יִ֝רְאֶ֗ה בְּ⁠עַפְעַפֵּי־שָֽׁחַר 1 Job is speaking of the day of his birth as if it were a living thing that could **wait** for **light** to appear in the sky and **see** the **dawn**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “may light never appear on that day, yes, may dawn never break on that day” @@ -163,7 +163,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 3:11 j063 rc://*/ta/man/translate/figs-parallelism לָ֤⁠מָּה לֹּ֣א מֵ⁠רֶ֣חֶם אָמ֑וּת מִ⁠בֶּ֖טֶן יָצָ֣אתִי וְ⁠אֶגְוָֽע 1 These two phrases mean similar things. As Job and the other characters do throughout the poetic sections of the book, here he is using repeating phrases in order to emphasize the idea that the phrases express. (See the discussion of “parallelism” in the General Introduction to the book of Job.) If it would be helpful to your readers, you could combine these phrases. However, you may wish to retain both of them in order to give your readers an idea of how Hebrew poetry worked. The following notes give suggestions for how to do that. Alternate translation, combining the phrases: “Why did I not die just as soon as I was born?” 3:11 gg8p rc://*/ta/man/translate/figs-rquestion לָ֤⁠מָּה לֹּ֣א מֵ⁠רֶ֣חֶם אָמ֑וּת מִ⁠בֶּ֖טֶן יָצָ֣אתִי וְ⁠אֶגְוָֽע 1 Job is using the question form for emphasis. If you would not use the question form for this purpose in your language, you could translate using the statement or exclamation form. It may be helpful to make this two sentences. Alternate translation: “I wish I had died from the womb! I wish I had come out of the belly and expired!” 3:11 j064 rc://*/ta/man/translate/figs-metonymy מֵ⁠רֶ֣חֶם 1 Job is referring to his birth by association with the **womb** from which he was born. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “as soon as I was born” -3:11 hh1m rc://*/ta/man/translate/figs-euphemism וְ⁠אֶגְוָֽע 1 Job is using the word **expire**, which means to “breathe out,” to mean “die.” This is a mild way of referring to death. Your language may have a similar expression that you can use in your translation. Alternate translation: “and pass away” +3:11 hh1m rc://*/ta/man/translate/figs-euphemism וְ⁠אֶגְוָֽע 1 Job is using the word **expire**, which means to “breathe out,” to mean “die.” This is a mild way of referring to death. Your language may have a similar expression that you could use in your translation. Alternate translation: “and pass away” 3:11 j065 rc://*/ta/man/translate/figs-metonymy מִ⁠בֶּ֖טֶן יָצָ֣אתִי וְ⁠אֶגְוָֽע 1 Job is referring to his birth by association with the **belly** (a poetic synonym for “womb”) from which he was born. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “breathe my last as soon as my mother gave birth to me” 3:12 j066 rc://*/ta/man/translate/figs-rquestion מַ֭דּוּעַ קִדְּמ֣וּ⁠נִי בִרְכָּ֑יִם וּ⁠מַה־שָּׁ֝דַ֗יִם כִּ֣י אִינָֽק 1 Job is using the question form for emphasis. If you would not use the question form for this purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “I wish that knees had not welcomed me, and breasts, that I should have sucked!” 3:12 j067 rc://*/ta/man/translate/figs-ellipsis מַ֭דּוּעַ קִדְּמ֣וּ⁠נִי בִרְכָּ֑יִם וּ⁠מַה־שָּׁ֝דַ֗יִם כִּ֣י אִינָֽק 1 Job is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “Why did knees welcome me, and why did breasts welcome me so that I could suck?” @@ -171,7 +171,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 3:13 aal1 rc://*/ta/man/translate/figs-hypo כִּֽי 1 The word **For** indicates that the sentence it introduces states what the result would have been if the event Job has been describing had actually taken place, that is, if he had died at birth. Alternate translation: “If that had been the case,” 3:13 j068 עַ֭תָּה 1 Alternate translation: “by now” or “at this time” 3:13 pv57 rc://*/ta/man/translate/translate-tense שָׁכַ֣בְתִּי וְ⁠אֶשְׁק֑וֹט יָ֝שַׁ֗נְתִּי אָ֤ז ׀ יָנ֬וּחַֽ לִֽ⁠י 1 Job is using the past tense to describe what would have been the case if he had actually never been born. Your language may use the past tense in this same way. If not, you could use the conditional tense here. Alternate translation: “I would have lain down and been reposing, I would have slept and it would have been rest to me” -3:13 j069 rc://*/ta/man/translate/figs-euphemism יָ֝שַׁ֗נְתִּי 1 Job is using the word **slept** to mean “died.” This is a mild way of referring to death. Your language may have a similar expression that you can use in your translation. If not, you could state the meaning plainly. Alternate translation: “I would have passed away” or “I would have died” +3:13 j069 rc://*/ta/man/translate/figs-euphemism יָ֝שַׁ֗נְתִּי 1 Job is using the word **slept** to mean “died.” This is a mild way of referring to death. Your language may have a similar expression that you could use in your translation. If not, you could state the meaning plainly. Alternate translation: “I would have passed away” or “I would have died” 3:13 e4ks יָנ֬וּחַֽ לִֽ⁠י 1 If your language would not use an impersonal construction such as this one, you could express the meaning in another way. Alternate translation: “I would have been at rest” or “I would have been resting” 3:14 j070 rc://*/ta/man/translate/figs-explicit הַ⁠בֹּנִ֖ים חֳרָב֣וֹת לָֽ⁠מוֹ 1 The word translated **monuments** refers to a desolate or ruined place. In this context, it could mean implicitly: (1) elaborate buildings in desolate places, such as the pyramids that the pharaohs built in the Egyptian desert. Since Job is wishing that this were his situation, this positive sense is probably preferable. Alternate translation: “who built great tombs for themselves in remote places” (2) ruined buildings. Alternate translation: “who rebuilt ruined buildings for themselves” or “who built buildings for themselves that are now ruined” 3:15 j071 rc://*/ta/man/translate/figs-hyperbole הַֽ⁠מְמַלְאִ֖ים בָּתֵּי⁠הֶ֣ם כָּֽסֶף 1 Job says that these princes **filled their houses with silver** as an overstatement for emphasis. If it would be clearer in your language, you could use a different way to express the emphasis. Alternate translation: “who kept much silver in their homes” @@ -259,7 +259,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 4:18 j109 rc://*/ta/man/translate/figs-explicit בַּ֭⁠עֲבָדָי⁠ו & וּ֝⁠בְ⁠מַלְאָכָ֗י⁠ו 1 By **his servants**, Eliphaz implicitly means the **angels** he mentions later in the verse. You can indicate this in your translation if that would be helpful to your readers. Alternate translation: “in the angels who serve him and … those angels” 4:19 j110 rc://*/ta/man/translate/figs-ellipsis אַ֤ף ׀ שֹׁכְנֵ֬י בָֽתֵּי־חֹ֗מֶר 1 Eliphaz is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “How much less will God be confident that dwellers in houses of clay are doing the right thing” 4:19 x3pk rc://*/ta/man/translate/figs-metaphor שֹׁכְנֵ֬י בָֽתֵּי־חֹ֗מֶר אֲשֶׁר־בֶּ⁠עָפָ֥ר יְסוֹדָ֑⁠ם 1 Eliphaz is speaking as if human beings literally lived in **houses** made of **clay** that have a **foundation** set in the **dust**. He is referring to the human body, which the Bible describes as having been formed from the dust of the earth. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “human beings” -4:19 j111 rc://*/ta/man/translate/writing-pronouns יְ֝דַכְּא֗וּ⁠ם 1 **They** is an indefinite pronoun that does not have a specific referent in the immediate context. If it would be helpful in your language, you could translate this with a different expression that does not use an indefinite pronoun. Alternate translation: “Such people can be crushed” +4:19 j111 rc://*/ta/man/translate/writing-pronouns יְ֝דַכְּא֗וּ⁠ם 1 **They** is an indefinite pronoun that does not have a specific referent in the immediate context. If it would be helpful in your language, you could translate this with an equivalent expression that does not use an indefinite pronoun. Alternate translation: “Such people can be crushed” 4:19 r4dq rc://*/ta/man/translate/figs-idiom לִ⁠פְנֵי 1 Here the term **before** means “sooner than” and by implication “more easily than.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “more easily than” 4:20 m44u rc://*/ta/man/translate/figs-merism מִ⁠בֹּ֣קֶר לָ⁠עֶ֣רֶב 1 Eliphaz is using the beginning and ending of a day, **morning** and **evening**, to mean an entire day. (He means within the space of a day, not throughout a whole day.) If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “Within a single day” 4:20 znp6 rc://*/ta/man/translate/figs-activepassive יֻכַּ֑תּוּ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who does the action, the context suggests that it is God. Alternate translation: “God destroys them” @@ -268,7 +268,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 4:21 ugp9 rc://*/ta/man/translate/figs-metaphor הֲ⁠לֹא־נִסַּ֣ע יִתְרָ֣⁠ם בָּ֑⁠ם 1 Eliphaz is speaking as if people were literally a **tent** whose **cord** had been **pulled up** so that it was in danger of imminent collapse. He means that mortals have only a brief and uncertain life. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “Do not people have only a brief and uncertain life?” or, as an exclamation, “People have only a brief and uncertain life!” 4:21 j113 rc://*/ta/man/translate/figs-abstractnouns בְ⁠חָכְמָֽה 1 If your language does not use an abstract noun for the idea of **wisdom**, you could express the same idea in another way. Alternate translation: “after having lived wisely” 5:intro kq38 0 # Job 5 General Notes\n\n## Structure and Formatting\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry. This chapter is a continuation of the advice of Job’s friend Eliphaz.\n\n## Translation Issues in this Chapter\n\n### long sentence\nEliphaz describes God in a long sentence in verses 8–13. As the notes suggest at several places, it may be helpful to break up this long sentence into several shorter sentences. -5:1 j114 rc://*/ta/man/translate/writing-politeness קְֽרָא־נָ֭א 1 Eliphaz is using the word translated **now** to offer polite encouragement. Your language may have a similar expression that you can use in your translation. Alternate translation: “Go ahead, call out” +5:1 j114 rc://*/ta/man/translate/writing-politeness קְֽרָא־נָ֭א 1 Eliphaz is using the word translated **now** to offer polite encouragement. Your language may have a similar expression that you could use in your translation. Alternate translation: “Go ahead, call out” 5:1 j115 rc://*/ta/man/translate/figs-explicit קְֽרָא־נָ֭א 1 Eliphaz assumes that Job will understand that by **Call out**, he is telling Job to ask someone to listen to his complaint against God. In this culture, someone who had a case against someone else would go to a public area and ask established members of the community to hear and judge the case. You could indicate this in your translation if that would be helpful to your readers. Alternate translation: “Go ahead, call for someone to listen to and judge your case against God” 5:1 j116 rc://*/ta/man/translate/figs-irony קְֽרָא־נָ֭א 1 Eliphaz does not really want Job to **Call out** and ask someone to hear his complaint against God, even though he is telling Job to do that. Eliphaz actually intends to communicate the opposite of the literal meaning of his words. He wants Job to realize that there is no being who has the wisdom or authority to hear a human being’s complaint against God. Alternate translation: “There is really no point in calling for someone to listen to and judge your case against God” 5:1 gaw4 rc://*/ta/man/translate/figs-rquestion הֲ⁠יֵ֣שׁ עוֹנֶ֑⁠ךָּ וְ⁠אֶל־מִ֖י מִ⁠קְּדֹשִׁ֣ים תִּפְנֶֽה 1 In both of these instances, Eliphaz is using the question form for emphasis. If you would not use the question form for this purpose in your language, you could translate these questions as statements or exclamations. Alternate translation: “there is no one who will answer you. You cannot turn to any of the holy ones.” @@ -279,7 +279,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 5:2 j119 rc://*/ta/man/translate/figs-abstractnouns כָּ֑עַשׂ & קִנְאָֽה 1 If your language does not use abstract nouns for the ideas of **indignation** and **resentment**, you could express the same ideas in other ways. Alternate translation: “being indignant … being resentful” 5:2 bn1m rc://*/ta/man/translate/figs-genericnoun לֶֽ֭⁠אֱוִיל & וּ֝⁠פֹתֶ֗ה 1 These phrases does not refer to specific people. They refer to anyone who has the qualities that they name. Express their meaning in the way that would be most natural in your language. Alternate translation: “everyone who is foolish … and … everyone who is simple” 5:2 cf68 rc://*/ta/man/translate/figs-nominaladj לֶֽ֭⁠אֱוִיל 1 Job is using the adjective **foolish** as a noun to mean a certain kind of person. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “the foolish person” -5:2 j120 rc://*/ta/man/translate/figs-explicit וּ֝⁠פֹתֶ֗ה 1 Eliphaz assumes that Job will understand that by **simple** he means a person who does not realize that the world is a complicated place and that he needs to cultivate godly wisdom in order to make good choices and avoid the consequences of bad choices. Your language may have a term with this meaning that you can use in your translation. +5:2 j120 rc://*/ta/man/translate/figs-explicit וּ֝⁠פֹתֶ֗ה 1 Eliphaz assumes that Job will understand that by **simple** he means a person who does not realize that the world is a complicated place and that he needs to cultivate godly wisdom in order to make good choices and avoid the consequences of bad choices. Your language may have a term with this meaning that you could use in your translation. 5:3 j121 rc://*/ta/man/translate/writing-pronouns אֲֽנִי־רָ֭אִיתִי 1 For emphasis, Eliphaz is stating the pronoun **I**, whose meaning is already present in the verb translated **have seen**. If your language can state implied pronouns explicitly for emphasis, you may want to use that construction here. Other languages may have other ways of expressing this emphasis. The ULT does so by saying **I myself**. Alternate translation: “I have indeed seen” 5:3 xhtd rc://*/ta/man/translate/figs-nominaladj אֱוִ֣יל 1 Job is using the adjective **foolish** as a noun to mean a certain kind of person. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “a foolish person” 5:3 j122 rc://*/ta/man/translate/figs-explicit אֱוִ֣יל 1 In this context, the word **foolish** describes someone who does not respect and obey God. See how you translated the similar expression in [2:10](../02/10.md). Alternate translation: “a person who does not respect and obey God” @@ -293,7 +293,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 5:5 j124 rc://*/ta/man/translate/writing-pronouns אֲשֶׁ֤ר קְצִיר֨⁠וֹ ׀ רָ֘עֵ֤ב יֹאכֵ֗ל 1 The pronoun **whose** refers to the “foolish person” whom Eliphaz describes in verses 2 and 3. It may be helpful to clarify this for your readers, and it may be helpful to begin a new sentence here. Alternate translation: “Hungry people devour the harvest of the foolish person” 5:5 j125 rc://*/ta/man/translate/figs-explicit אֲשֶׁ֤ר קְצִיר֨⁠וֹ ׀ רָ֘עֵ֤ב יֹאכֵ֗ל 1 Eliphaz assumes that Job will understand that by **devours the harvest** he is referring to the practice of gleaning, which the law of Moses commanded the Israelites to allow. Poor people could come into harvested fields and pick up the leftover grain to feed themselves. Eliphaz means that the foolish person and his family will not be able to harvest the grain they have planted and so gleaners will come and take all the grain. You could indicate this in your translation if that would be helpful to your readers. Alternate translation, as a new sentence: “The foolish person has to abandon the grain that he plants in his fields, and gleaners come and take all of it” 5:5 j126 rc://*/ta/man/translate/figs-metaphor אֲשֶׁ֤ר קְצִיר֨⁠וֹ ׀ רָ֘עֵ֤ב יֹאכֵ֗ל 1 While hungry people eventually will **devour** or eat up all of the grain from the foolish person’s harvest, Eliphaz means in this context that they will take all of the grain from the fields. If it would be clearer in your language, you could state the meaning plainly. Alternate translation, as a new sentence: “Hungry people will come and glean his entire harvest” -5:5 j127 rc://*/ta/man/translate/figs-nominaladj רָ֘עֵ֤ב & צַמִּ֣ים 1 Eliphaz is using the adjectives **hungry** and **thirsty** as nouns to mean certain kinds of people. ULT adds the words **one** and **ones** to show that. Your language may use adjectives in the same way. If not, you can translate these words with equivalent phrases. Alternate translation: “the hungry person … thirsty people” +5:5 j127 rc://*/ta/man/translate/figs-nominaladj רָ֘עֵ֤ב & צַמִּ֣ים 1 Eliphaz is using the adjectives **hungry** and **thirsty** as nouns to mean certain kinds of people. The ULT adds the words **one** and **ones** to show that. Your language may use adjectives in the same way. If not, you can translate these words with equivalent phrases. Alternate translation: “the hungry person … thirsty people” 5:5 j128 rc://*/ta/man/translate/figs-metonymy רָ֘עֵ֤ב & צַמִּ֣ים 1 Eliphaz is describing poor people by association with the way that they may be **hungry** and **thirsty** because they cannot afford to buy food and drink. If it would be helpful in your language, you could use equivalent expressions or express the meaning plainly. Alternate translation, using a poetic parallel: “the poor one … the impoverished ones” 5:5 j129 rc://*/ta/man/translate/figs-genericnoun רָ֘עֵ֤ב יֹאכֵ֗ל 1 This phrase does not refer to a specific person. It refers to anyone who has the quality that it names. Express this in the way that would be most natural in your language. It may be helpful to make this term plural, like **the thirsty ones**, for consistency. Alternate translation: “hungry people devour” or “poor people devour” 5:5 k9ap rc://*/ta/man/translate/figs-explicit וְ⁠אֶֽל־מִ⁠צִּנִּ֥ים יִקָּחֵ֑⁠הוּ 1 The implications are that if gleaners even collect the grain that is growing **among the thorns** in the foolish person’s field, then they will take all of the grain in the entire field. The further implication is that nothing will be left for the foolish person and his family. You can indicate this in your translation if that would be helpful to your readers. Alternate translation: “they take every last bit of grain, leaving nothing for him and his family” @@ -306,7 +306,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 5:7 kz2s rc://*/ta/man/translate/figs-explicit ־אָ֭דָם לְ⁠עָמָ֣ל יוּלָּ֑ד וּ⁠בְנֵי־רֶ֝֗שֶׁף יַגְבִּ֥יהוּ עֽוּף׃ 1 Eliphaz assumes that Job will understand that by naming two things that he holds to be true, he means that the first is just as true as the second. You could indicate that explicitly if it would be helpful to your readers. Alternate translation: “man is born to trouble, just as surely as sons of the flame soar to fly” 5:7 j134 rc://*/ta/man/translate/figs-gendernotations אָ֭דָם לְ⁠עָמָ֣ל יוּלָּ֑ד 1 Here the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “people are born to trouble” 5:7 j135 rc://*/ta/man/translate/figs-activepassive אָ֭דָם לְ⁠עָמָ֣ל יוּלָּ֑ד 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “people have an innate tendency to cause trouble for themselves” -5:7 j136 rc://*/ta/man/translate/figs-metaphor וּ⁠בְנֵי־רֶ֝֗שֶׁף 1 Eliphaz is describing sparks as if they were **sons of the flame**, that is, as if fire gave birth to sparks and sent them out. Your language may have a poetic expression of its own that you can use in your translation to describe sparks. You could also state the meaning plainly. Alternate translation: “and sparks” +5:7 j136 rc://*/ta/man/translate/figs-metaphor וּ⁠בְנֵי־רֶ֝֗שֶׁף 1 Eliphaz is describing sparks as if they were **sons of the flame**, that is, as if fire gave birth to sparks and sent them out. Your language may have a poetic expression of its own that you could use in your translation to describe sparks. You could also state the meaning plainly. Alternate translation: “and sparks” 5:7 j137 rc://*/ta/man/translate/figs-idiom יַגְבִּ֥יהוּ עֽוּף 1 This expression means that sparks fly upwards, carried by currents of air. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “fly upwards” 5:8 j138 rc://*/ta/man/translate/writing-pronouns אֲ֭נִי אֶדְרֹ֣שׁ אֶל־אֵ֑ל 1 For emphasis, Eliphaz is stating the pronoun **I**, whose meaning is already present in the word translated **seek**. If your language can state implied pronouns explicitly for emphasis, you may want to use that construction here in your translation. Other languages may have other ways of bringing out this emphasis. The ULT does so by using the intensive pronoun **myself**. Alternate translation: “I would certainly seek for God” 5:8 j139 rc://*/ta/man/translate/figs-metaphor אֲ֭נִי אֶדְרֹ֣שׁ אֶל־אֵ֑ל 1 Eliphaz is speaking as if God were literally a lost object that Job should **seek** and try to find. He means that Job should pray to God and ask God to show him how he has offended God and deserved punishment. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “I myself would pray to God and ask him to show me why he was punishing me” @@ -341,7 +341,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 5:18 fx57 rc://*/ta/man/translate/figs-metaphor כִּ֤י ה֣וּא יַכְאִ֣יב וְ⁠יֶחְבָּ֑שׁ יִ֝מְחַ֗ץ וְיָדָיו תִּרְפֶּֽינָה 1 Eliphaz is speaking as if God literally **injures** and **wounds** people and then gives them medical treatment. He means that God uses setbacks and sufferings (which could include physical ailments) to correct people. If it would be clearer in your language, you could state the meaning plainly. The UST models one way to do this. 5:18 j161 rc://*/ta/man/translate/writing-pronouns ה֣וּא יַכְאִ֣יב 1 For emphasis, Eliphaz is stating the pronoun **he**, whose meaning is already present in the word translated **injures**. If your language can state implied pronouns explicitly for emphasis, you may want to use that construction here in your translation. Other languages may have other ways of bringing out this emphasis. Alternate translation: “truly he injures” 5:18 dgs2 rc://*/ta/man/translate/figs-synecdoche וְיָדָיו תִּרְפֶּֽינָה 1 Eliphaz is using one part of God, his **hands**, to mean all of him in the act of healing. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “but he himself heals” -5:19 q4qe rc://*/ta/man/translate/figs- parallelism בְּ⁠שֵׁ֣שׁ צָ֭רוֹת יַצִּילֶ֑⁠ךָּ וּ⁠בְ⁠שֶׁ֓בַע ׀ לֹא־יִגַּ֖ע בְּ⁠ךָ֣ רָֽע 1 In order to make a comprehensive statement, Eliphaz is naming a number that should be sufficient to illustrate his point and then increasing that number by one for emphasis. (This was a common device in Hebrew poetry.) If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “God will rescue you from every trouble and not allow you to be harmed” +5:19 q4qe rc://*/ta/man/translate/writing-poetry בְּ⁠שֵׁ֣שׁ צָ֭רוֹת יַצִּילֶ֑⁠ךָּ וּ⁠בְ⁠שֶׁ֓בַע ׀ לֹא־יִגַּ֖ע בְּ⁠ךָ֣ רָֽע 1 In order to make a comprehensive statement, Eliphaz is naming a number that should be sufficient to illustrate his point and then increasing that number by one for emphasis. This was a common device in Hebrew poetry, but if a speaker of your language would not do this, in your translation you could express the emphasis in another way. Alternate translation: “God will rescue you from every trouble and not allow you to be harmed” 5:19 j162 rc://*/ta/man/translate/figs-ellipsis וּ⁠בְ⁠שֶׁ֓בַע & רָֽע 1 Eliphaz is leaving out a word that in many languages this sentence would need in order to be complete. You can supply the word from the context if that would be clearer in your language. Alternate translation: “and in seven troubles harm” 5:19 j163 rc://*/ta/man/translate/figs-personification לֹא־יִגַּ֖ע בְּ⁠ךָ֣ רָֽע 1 Eliphaz is speaking of **harm** as if it were a living thing that could **touch** Job. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “you will not be harmed” 5:20 q1gi rc://*/ta/man/translate/figs-metaphor פָּֽדְ⁠ךָ֣ מִ⁠מָּ֑וֶת 1 Eliphaz is speaking as if God would literally **redeem** or make a payment to free Job from **death** during a **famine**. He means that God will keep Job from dying from hunger. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “he will keep you from dying of hunger” @@ -370,7 +370,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 5:25 fxb7 rc://*/ta/man/translate/figs-idiom רַ֣ב זַרְעֶ֑⁠ךָ 1 Here, **seed** means “descendants.” If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “your descendants will be many” 5:25 j180 rc://*/ta/man/translate/figs-ellipsis וְ֝⁠צֶאֱצָאֶ֗י⁠ךָ כְּ⁠עֵ֣שֶׂב הָ⁠אָֽרֶץ 1 Eliphaz is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “and that your offspring will be like the grass of the earth” 5:25 f961 rc://*/ta/man/translate/figs-simile וְ֝⁠צֶאֱצָאֶ֗י⁠ךָ כְּ⁠עֵ֣שֶׂב הָ⁠אָֽרֶץ 1 The point of this comparison is that just as **the grass of the earth** is very plentiful, so Job will have a large number of offspring. If it would be helpful in your language, you could make this point explicitly. Alternate translation: “and that your offspring will be very numerous, like the grass of the earth” -5:26 a9gt rc://*/ta/man/translate/figs-euphemism תָּב֣וֹא & אֱלֵי־קָ֑בֶר 1 Eliphaz is using the expression **come to the grave** to mean “die.” This is a poetic way of referring to death. Your language may have a similar expression that you can use in your translation. Alternate translation: “You will depart this world” +5:26 a9gt rc://*/ta/man/translate/figs-euphemism תָּב֣וֹא & אֱלֵי־קָ֑בֶר 1 Eliphaz is using the expression **come to the grave** to mean “die.” This is a poetic way of referring to death. Your language may have a similar expression that you could use in your translation. Alternate translation: “You will depart this world” 5:26 w6jt rc://*/ta/man/translate/figs-simile כַּ⁠עֲל֖וֹת גָּדִ֣ישׁ בְּ⁠עִתּֽ⁠וֹ 1 The point of this comparison is that when Job’s time comes to die, he will have lived a full and rewarding life, just as a **stack of grain** that is harvested **in its time** is ripe and fully developed. If it would be helpful in your language, you could make this point explicitly. Alternate translation: “mature and accomplished, like grain that is harvested at the peak of ripeness” 5:27 uwj5 rc://*/ta/man/translate/figs-exclusive חֲקַרְנ֥וּ⁠הָ 1 By **We**, Eliphaz means himself and other wise people but not Job, to whom he is speaking, so use the exclusive form of that word in your translation if your language marks that distinction. 5:27 j181 rc://*/ta/man/translate/writing-pronouns וְ⁠אַתָּ֥ה דַֽע 1 For emphasis, Eliphaz is stating the pronoun **you**, whose meaning is already present in the word translated **know**. If your language can state implied pronouns explicitly for emphasis, you may want to use that construction here in your translation. Other languages may have other ways of bringing out this emphasis. Alternate translation: “and know it certainly” @@ -436,7 +436,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 6:16 cq2i rc://*/ta/man/translate/figs-personification יִתְעַלֶּם־שָֽׁלֶג 1 Job is speaking as if a channel of desert streams were a living thing that **hides itself with snow** in the winter. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “snow covers this channel” 6:17 z6dh rc://*/ta/man/translate/figs-activepassive נִצְמָ֑תוּ & נִדְעֲכ֥וּ מִ⁠מְּקוֹמָֽ⁠ם 1 If your language does not use these passive forms, you could express the ideas in active form or in another way that is natural in your language. Alternate translation: “the dryness annihilates them … the heat exterminates them” 6:18 vke1 rc://*/ta/man/translate/figs-explicit יִ֭לָּ֣פְתוּ אָרְח֣וֹת דַּרְכָּ֑⁠ם 1 The implication is that these **Caravans** are leaving their usual routes to look for water in the dry season. The oases along the routes have presumably dried up, and the caravans are going to places where they expect to find streams still flowing. You can indicate this in your translation if that would be helpful to your readers. Alternate translation: “Caravans turn themselves aside from their way to look for water” -6:18 j212 rc://*/ta/man/translate/figs-idiom יַעֲל֖וּ 1 The expression **go up** does not necessarily indicate travel to a higher elevation. In this context, it probably means to leave the caravan route and go into the untracked desert. Your language may have a comparable expression that you can use in your translation. Alternate translation: “they go out” +6:18 j212 rc://*/ta/man/translate/figs-idiom יַעֲל֖וּ 1 The expression **go up** does not necessarily indicate travel to a higher elevation. In this context, it probably means to leave the caravan route and go into the untracked desert. Your language may have a comparable expression that you could use in your translation. Alternate translation: “they go out” 6:19 j213 rc://*/ta/man/translate/figs-ellipsis הִ֭בִּיטוּ אָרְח֣וֹת תֵּמָ֑א 1 Job is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “Caravans from Tema looked for water” 6:19 ua63 rc://*/ta/man/translate/translate-names תֵּמָ֑א & שְׁ֝בָ֗א 1 The words **Tema** and **Sheba** are the names of regions. 6:19 n6an rc://*/ta/man/translate/writing-pronouns קִוּוּ־לָֽ⁠מוֹ 1 The pronoun **them** refers to the desert streams Job has been talking about. It may be helpful to clarify this for your readers. Alternate translation: “hoped to find streams of water” @@ -485,8 +485,8 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 7:3 j230 rc://*/ta/man/translate/figs-metaphor הָנְחַ֣לְתִּי לִ֭⁠י יַרְחֵי־שָׁ֑וְא 1 Job is speaking of these **months of futility** as if they were something that he had literally been **caused to inherit**. He means that he has been enduring futility during this time. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “I have been enduring a time of futility” 7:3 cp2i rc://*/ta/man/translate/figs-abstractnouns הָנְחַ֣לְתִּי לִ֭⁠י יַרְחֵי־שָׁ֑וְא 1 If your language does not use an abstract noun for the idea of **futility**, you could express the same idea in another way. Alternate translation: “I have been enduring a time when life seems futile” 7:3 j231 rc://*/ta/man/translate/figs-metonymy הָנְחַ֣לְתִּי לִ֭⁠י יַרְחֵי־שָׁ֑וְא 1 From the narrative of the book of Job, it does not appear that at this point **months** have gone by since Job began to experience his terrible misfortunes. So it seems that Job is using the term **months** to mean by association a period of time. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “I have been enduring a time of futility” -7:3 j232 rc://*/ta/man/translate/writing-pronouns וְ⁠לֵיל֥וֹת עָ֝מָ֗ל מִנּוּ־לִֽ⁠י 1 The pronoun **they** is an indefinite pronoun that does not have a specific referent in the immediate context. Job is using this indefinite construction to focus on what has been **appointed** to him rather than on who appointed it. If it would be helpful in your language, you could translate this with a different expression that does not use an indefinite pronoun. Alternate translation: “and nights of trouble have been appointed to me” -7:4 m7jx rc://*/ta/man/translate/figs-explicit אִם־שָׁכַ֗בְתִּי 1 Job is referring implicitly to when he would **lie down** to sleep at night. You could indicate that in your translation if it would be helpful to your readers. Your language may have its own expression that you can use here in your translation. Alternate translation: “When I lie down to sleep” +7:3 j232 rc://*/ta/man/translate/writing-pronouns וְ⁠לֵיל֥וֹת עָ֝מָ֗ל מִנּוּ־לִֽ⁠י 1 The pronoun **they** is an indefinite pronoun that does not have a specific referent in the immediate context. Job is using this indefinite construction to focus on what has been **appointed** to him rather than on who appointed it. If it would be helpful in your language, you could translate this with an equivalent expression that does not use an indefinite pronoun. Alternate translation: “and nights of trouble have been appointed to me” +7:4 m7jx rc://*/ta/man/translate/figs-explicit אִם־שָׁכַ֗בְתִּי 1 Job is referring implicitly to when he would **lie down** to sleep at night. You could indicate that in your translation if it would be helpful to your readers. Your language may have its own expression that you could use here in your translation. Alternate translation: “When I lie down to sleep” 7:4 sf4y rc://*/ta/man/translate/figs-rquestion מָתַ֣י אָ֭קוּם 1 Job is not asking himself this question for information, to try to decide when to get up in the morning. He is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “I hope this will not be a long and difficult night!” 7:4 m4sv rc://*/ta/man/translate/figs-metaphor וְ⁠שָׂבַ֖עְתִּי נְדֻדִ֣ים 1 Job is speaking of himself as if he were a container that **tossings** filled. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and I toss and turn continually” 7:5 j233 rc://*/ta/man/translate/figs-metaphor לָ֘בַ֤שׁ בְּשָׂרִ֣⁠י רִ֭מָּה וְג֣וּשׁ עָפָ֑ר 1 Job is speaking as if he were literally wearing worms and dust clods like clothing on his body. He means that he has these things all over his body. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “My flesh is covered with worms and dust clods” @@ -542,7 +542,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 7:20 wwv1 rc://*/ta/man/translate/figs-rquestion חָטָ֡אתִי מָ֤ה אֶפְעַ֨ל ׀ לָ⁠ךְ֮ נֹצֵ֪ר הָ⁠אָ֫דָ֥ם לָ֤⁠מָה שַׂמְתַּ֣⁠נִי לְ⁠מִפְגָּ֣ע לָ֑⁠ךְ וָ⁠אֶהְיֶ֖ה עָלַ֣⁠י לְ⁠מַשָּֽׂא 1 Job is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate these questions as statements or as exclamations. Alternate translation: “If I have sinned, I have not done anything to you, the one watching man! You should not have made me a target for you!” 7:20 j254 rc://*/ta/man/translate/figs-metaphor לָ֤⁠מָה שַׂמְתַּ֣⁠נִי לְ⁠מִפְגָּ֣ע לָ֑⁠ךְ 1 Job is speaking as if he were literally a **target** that God was attacking with arrows or a spear. He means that God is punishing him for sins he may have committed. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “Why are you punishing me like this?” or, as an exclamation, “You do not need to punish me like this!” 7:20 j255 rc://*/ta/man/translate/figs-metaphor וָ⁠אֶהְיֶ֖ה עָלַ֣⁠י לְ⁠מַשָּֽׂא 1 Job is speaking as if he were literally a heavy weight or **burden** to carry. He is referring to making life more difficult. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “Indeed, am I making my own life more difficult” -7:20 j256 rc://*/ta/man/translate/figs-euphemism וָ⁠אֶהְיֶ֖ה עָלַ֣⁠י לְ⁠מַשָּֽׂא 1 A marginal notation in traditional manuscripts of the Hebrew Bible indicates that scribes changed this reading from “am I a burden to you” to **am I a burden to myself**. The scribes made this change in order to avoid the uncomfortable suggestion that a human being’s sin could have effects on God. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of ULT. Alternate translation: “Indeed, am I a burden to you?” or “I am not a burden to you!” +7:20 j256 rc://*/ta/man/translate/figs-euphemism וָ⁠אֶהְיֶ֖ה עָלַ֣⁠י לְ⁠מַשָּֽׂא 1 A marginal notation in traditional manuscripts of the Hebrew Bible indicates that scribes changed this reading from “am I a burden to you” to **am I a burden to myself**. The scribes made this change in order to avoid the uncomfortable suggestion that a human being’s sin could have effects on God. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the readingof the ULT. Alternate translation: “Indeed, am I a burden to you?” or “I am not a burden to you!” 7:20 j257 rc://*/ta/man/translate/figs-metaphor וָ⁠אֶהְיֶ֖ה עָלַ֣⁠י לְ⁠מַשָּֽׂא 1 Job is speaking as if he were literally a **burden** to himself or to God. He means that he is not actually making life more difficult for himself or for God, as a burden does when someone has to carry it. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “I am not making my life more difficult!” or “I am not making your life more difficult!” 7:21 gzz5 rc://*/ta/man/translate/grammar-connect-logic-result וּ⁠מֶ֤ה ׀ לֹא־תִשָּׂ֣א פִשְׁעִ⁠י֮ וְ⁠תַעֲבִ֪יר אֶת־עֲוֺ֫נִ֥⁠י כִּֽי־עַ֭תָּה לֶ⁠עָפָ֣ר אֶשְׁכָּ֑ב וְ⁠שִׁ֖חֲרְתַּ֣⁠נִי וְ⁠אֵינֶֽ⁠נִּי 1 If it would be more natural in your language, you could reverse the order of these sentences, since in the second sentence Job gives the reason for what he says in the first sentence that God should do. Alternate translation: “Soon I will lie down in the dust, and you will seek me diligently, but I will not exist. So why will you not pardon my transgression and take away my iniquity?” 7:21 ek8a rc://*/ta/man/translate/figs-explicit וּ⁠מֶ֤ה ׀ לֹא־תִשָּׂ֣א פִשְׁעִ⁠י֮ וְ⁠תַעֲבִ֪יר אֶת־עֲוֺ֫נִ֥⁠י 1 Job is suggesting implicitly that God should **pardon** him so that they can have a good relationship during the short time that he will still be alive on earth. You could indicate this in your translation if that would be helpful to your readers. Alternate translation: “Why will you not pardon my transgression and take away my iniquity so that we can have a good relationship?” @@ -592,7 +592,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 8:15 r6mq rc://*/ta/man/translate/figs-doublenegatives וְ⁠לֹ֣א יַעֲמֹ֑ד & וְ⁠לֹ֣א יָקֽוּם 1 If it would be helpful to your readers, you could use positive statements in your translation in place of these negative ones. Alternate translation: “and it collapses … but it remains collapsed” 8:15 s164 rc://*/ta/man/translate/figs-personification וְ⁠לֹ֣א יָקֽוּם 1 Bildad is speaking of the **house** of a godless person as if it were a living thing that could **arise** on its own. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “but he cannot make it stand upright again” or “but he cannot repair it” 8:16 x5ph rc://*/ta/man/translate/figs-metaphor רָטֹ֣ב ה֭וּא לִ⁠פְנֵי־שָׁ֑מֶשׁ וְ⁠עַ֥ל גַּ֝נָּת֗⁠וֹ יֹֽנַקְתּ֥⁠וֹ תֵצֵֽא 1 Bildad now speaks of a godless person as if he were a plant. In order to depict the temporary prosperity that godless people may enjoy, he describes this plant flourishing. If it would be clearer in your language, you could state the meaning as a comparison. Alternate translation: “A godless person may at first thrive like a plant that is getting plenty of sunlight and whose shoots extend all over the garden in which it is planted” -8:16 d31w rc://*/ta/man/translate/figs-metaphor לִ⁠פְנֵי־שָׁ֑מֶשׁ 1 Here the word **before** means “in front of” or “in the presence of” something. Bildad means that the plant is **lush** because it receives plenty of sunlight. If it would be helpful to your readers, you could state the meaning plainly. Alternate translation: “because it receives plenty of sunlight” +8:16 d31w rc://*/ta/man/translate/figs-metaphor לִ⁠פְנֵי־שָׁ֑מֶשׁ 1 Here the word **to the face of** means “in front of” or “in the presence of” something. Bildad means that the plant is **lush** because it receives plenty of sunlight. If it would be helpful to your readers, you could state the meaning plainly. Alternate translation: “because it receives plenty of sunlight” 8:17 cty rc://*/ta/man/translate/figs-metaphor עַל־גַּ֭ל שָֽׁרָשָׁ֣י⁠ו יְסֻבָּ֑כוּ בֵּ֖ית אֲבָנִ֣ים יֶחֱזֶֽה 1 Bildad is continuing to speak of the godless person and his temporary prosperity as if he were a plant. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “A godless person may at first be secure, like a plant whose roots are wrapped around a heap of stones, a plant that is solidly rooted among stones” 8:17 j275 rc://*/ta/man/translate/figs-activepassive עַל־גַּ֭ל שָֽׁרָשָׁ֣י⁠ו יְסֻבָּ֑כוּ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “It wraps its roots around a heap of stones” 8:17 j276 rc://*/ta/man/translate/figs-personification בֵּ֖ית אֲבָנִ֣ים יֶחֱזֶֽה 1 Bildad is speaking as if this plant were looking for a **house** to live in. He means that the plant naturally roots itself in a secure place among **rocks**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “it roots itself in a secure place among rocks” @@ -653,13 +653,13 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 9:14 j293 rc://*/ta/man/translate/writing-pronouns אַ֭ף כִּֽי־אָנֹכִ֣י אֶֽעֱנֶ֑⁠נּוּ 1 For emphasis, Job is stating the pronoun **I**, whose meaning is already present in the verb translated **will answer**. If your language can state implied pronouns explicitly for emphasis, you may want to use that construction here in your translation. Other languages may have other ways of bringing out this emphasis. Alternate translation: “How much less would a mere mortal such as I be able to answer him” 9:14 j294 rc://*/ta/man/translate/figs-metonymy אֶבְחֲרָ֖ה דְבָרַ֣⁠י עִמּֽ⁠וֹ 1 Job is using the expression **choose words** to mean by association arguing a case against God, since he would have to **choose** the right **words** in order to do that. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “argue a case against him” 9:15 j295 rc://*/ta/man/translate/writing-pronouns אֲשֶׁ֣ר אִם־צָ֭דַקְתִּי לֹ֣א אֶעֱנֶ֑ה 1 The pronoun **whom** refers to text. It may be helpful to clarify this for your readers, and it may be helpful to begin a new sentence here. Alternate translation: “Even if I were righteous, I would not try to answer God” -9:15 j296 rc://*/ta/man/translate/figs-explicit אִם־צָ֭דַקְתִּי 1 By **righteous**, in this context Job implicitly means being the unjustly injured party in a lawsuit. Your language may have an expression for this that you can use in your translation. Alternate translation: “if I were in the right” +9:15 j296 rc://*/ta/man/translate/figs-explicit אִם־צָ֭דַקְתִּי 1 By **righteous**, in this context Job implicitly means being the unjustly injured party in a lawsuit. Your language may have an expression for this that you could use in your translation. Alternate translation: “if I were in the right” 9:15 j297 rc://*/ta/man/translate/figs-explicit לִ֝⁠מְשֹׁפְטִ֗⁠י אֶתְחַנָּֽן 1 Job implicitly means that he would plead to God as his **judge**. He is not talking about appealing to some other legal authority to judge between him and God. You could indicate this in your translation if it would be helpful to your readers. Alternate translation: “I would plead for mercy to God as my judge” 9:16 j298 rc://*/ta/man/translate/figs-metonymy יַאֲזִ֥ין 1 Job is using the expression **giving ear** to mean listening, by association with the way that people listen with their ears. However, this specific expression has the sense of listening carefully, that is, paying attention. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “he was paying attention to” 9:16 j299 rc://*/ta/man/translate/figs-synecdoche קוֹלִֽ⁠י 1 Job is using one part of himself, his **voice**, to mean all of him in the act of speaking. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “what I was saying” 9:17 w3dc rc://*/ta/man/translate/figs-metaphor בִּ⁠שְׂעָרָ֥ה 1 When Job says that God would send a **tempest** or violent storm to **break** (destroy) him if he challenged God, Job could be using the storm to represent various troubles that God would cause him to experience. However, since God does approach Job in a violent storm at the end of the book, it would be appropriate to retain the term **tempest** in your translation rather than interpret the term as symbolic. 9:18 j300 rc://*/ta/man/translate/grammar-connect-logic-result לֹֽא־יִ֭תְּנֵ⁠נִי הָשֵׁ֣ב רוּחִ֑⁠י כִּ֥י יַ֝שְׂבִּעַ֗⁠נִי מַמְּרֹרִֽים 1 If it would be more natural in your language, you could reverse the order of these phrases, since the second phrase gives the reason for the result that the first phrase describes. Alternate translation: “He fills me with bitterness, and by doing that, he does not allow me to cause my breath to return” -9:18 bw17 rc://*/ta/man/translate/figs-idiom הָשֵׁ֣ב רוּחִ֑⁠י 1 This expression means to rest in order to start breathing regularly again after exertion or extended speaking. Your language may have an expression for this that you can use in your translation. Alternate translation: “to catch my breath” +9:18 bw17 rc://*/ta/man/translate/figs-idiom הָשֵׁ֣ב רוּחִ֑⁠י 1 This expression means to rest in order to start breathing regularly again after exertion or extended speaking. Your language may have an expression for this that you could use in your translation. Alternate translation: “to catch my breath” 9:18 uqz6 rc://*/ta/man/translate/figs-metaphor יַ֝שְׂבִּעַ֗⁠נִי מַמְּרֹרִֽים 1 Job is speaking of himself as if he were a container that God **fills** with **bitterness**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “he causes me great bitterness” 9:18 j301 rc://*/ta/man/translate/figs-abstractnouns יַ֝שְׂבִּעַ֗⁠נִי מַמְּרֹרִֽים 1 If your language does not use an abstract noun for the idea of **bitterness**, you could express the same idea in another way. Alternate translation: “he makes my life very bitter” 9:19 qi46 rc://*/ta/man/translate/figs-idiom אִם־לְ⁠כֹ֣חַ & וְ⁠אִם־לְ֝⁠מִשְׁפָּ֗ט 1 **If to** is an expression that introduces a matter under consideration. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “If it is a matter of strength … Or if it is a matter of justice” @@ -670,7 +670,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 9:21 ruv5 rc://*/ta/man/translate/figs-idiom לֹֽא־אֵדַ֥ע נַפְשִׁ֗⁠י 1 In this context, the word **know** means to have regard for something or to be concerned about something. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “I am not concerned about my soul” 9:21 j302 rc://*/ta/man/translate/figs-synecdoche לֹֽא־אֵדַ֥ע נַפְשִׁ֗⁠י 1 Job is using one part of himself, his **soul**, to mean all of him. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “I am not concerned about myself” 9:22 ahw1 rc://*/ta/man/translate/figs-idiom אַחַ֗ת הִ֥יא 1 The expression **It is one** could mean: (1) that God treats everyone in the same way. Alternate translation: “There is only one way that God treats people” (2) that the same thing would happen to Job whether he was righteous or unrighteous. Alternate translation: “There is only one thing that will happen to me whether I am good or bad” -9:22 j303 rc://*/ta/man/translate/figs-quotations עַל־כֵּ֥ן אָמַ֑רְתִּי תָּ֥ם וְ֝⁠רָשָׁ֗ע ה֣וּא מְכַלֶּֽה 1 Job has not said these specific words earlier, although they are a summary of what he has been saying to this point in his speech. So it may be more natural in your language to have a direct quotation here. Alternate translation: “that is why I have been saying that God destroys both the blameless and the wicked” +9:22 j303 rc://*/ta/man/translate/figs-quotations עַל־כֵּ֥ן אָמַ֑רְתִּי תָּ֥ם וְ֝⁠רָשָׁ֗ע ה֣וּא מְכַלֶּֽה 1 Job has not said these specific words earlier, although they are a summary of what he has been saying to this point in his speech. So it may be more natural in your language to make this a direct quotation. Alternate translation: “that is why I have been saying that God destroys both the blameless and the wicked” 9:22 e1i7 rc://*/ta/man/translate/figs-nominaladj תָּ֥ם וְ֝⁠רָשָׁ֗ע 1 Job is using the adjectives **blameless** and **wicked** as nouns to mean certain kinds of people. Your language may use adjectives in the same way. If not, you can translate these words with equivalent phrases. Alternate translation: “Both blameless people and wicked people” 9:23 hsd9 rc://*/ta/man/translate/figs-metaphor שׁ֭וֹט יָמִ֣ית פִּתְאֹ֑ם 1 Job is speaking of the disasters that people experience in life as if they were literally a **scourge** or whip that was punishing them. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “disasters suddenly kill people” 9:23 m78u rc://*/ta/man/translate/figs-abstractnouns לְ⁠מַסַּ֖ת נְקִיִּ֣ם 1 If your language does not use an abstract noun for the idea of **despair**, you could express the same idea in another way. Alternate translation: “innocent people when they despair” @@ -708,7 +708,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 9:34 cc5r rc://*/ta/man/translate/figs-metaphor שִׁבְט֑⁠וֹ 1 Job is speaking as if God were literally using a **rod** or stick to punish him. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “his punishment” 9:34 vs1b rc://*/ta/man/translate/figs-ellipsis וְ֝⁠אֵמָת֗⁠וֹ אַֽל־תְּבַעֲתַֽ⁠נִּי 1 Job is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from earlier in the sentence if that would be clearer in your language. Alternate translation: “and turn his terror from upon me, so that it would not frighten me” 9:35 fa78 rc://*/ta/man/translate/figs-explicit אַֽ֭דַבְּרָה וְ⁠לֹ֣א אִירָאֶ֑⁠נּוּ 1 Job means implicitly that he would do these things if there were someone to judge between him and God. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “If there were someone to judge between us, I would speak and I would not fear him” -9:35 j311 אַֽ֭דַבְּרָה 1 Job is using an emphatic verbal form. Your language may have a similar form that you can use in your translation. If not, you could express the emphasis another way. Alternate translation: “I would certainly speak” +9:35 j311 אַֽ֭דַבְּרָה 1 Job is using an emphatic verbal form. Your language may have a similar form that you could use in your translation. If not, you could express the emphasis another way. Alternate translation: “I would certainly speak” 9:35 ug86 rc://*/ta/man/translate/figs-idiom לֹא־כֵ֥ן אָ֝נֹכִ֗י עִמָּדִֽ⁠י 1 Interpreters are unsure what this expression means. It could possibly mean: (1) Alternate translation: “That is not how things are with me at the moment” (2) Alternate translation: “I am not the kind of person who would do that now” 10:intro ul99 0 # Job 10 General Notes\n\n## Structure and Formatting\n\nIn this chapter, Job finishes responding to Bildad’s first speech. As he did in chapter 7, Job speaks to God in light of his exchange with his friend, although in this case Job describes what he would say to God rather than addressing God directly.\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry.\n\n## Important Figures of Speech in this Chapter\n\n### Rhetorical questions\n\nIn many places in this chapter, Job uses the question form in order to express strong feelings. Your language might not use the question form for this purpose. Notes will suggest other ways to translate these questions. (See: [[rc://*/ta/man/translate/figs-rquestion]])\n\n## Translation Issues in this Chapter\n\n### Extended quotation\n\nStarting in verse 2 and continuing through the end of the chapter, Job quotes what he would say to God if he could argue his case with him. If your language would not naturally put one direct quotation inside another, you could translate what Job says as an indirect quotation. A note to verse 2 suggests how to start doing that. You could follow the same approach throughout the rest of the chapter. 10:1 ch7h rc://*/ta/man/translate/figs-synecdoche נָֽקְטָ֥ה נַפְשִׁ֗⁠י & בְּ⁠מַ֣ר נַפְשִֽׁ⁠י 1 Job is using one part of himself, his **soul**, to mean all of him. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “I am weary … in my bitterness” @@ -756,7 +756,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 10:14 zj6t rc://*/ta/man/translate/figs-doublenegatives וּ֝⁠מֵ⁠עֲוֺנִ֗⁠י לֹ֣א תְנַקֵּֽ⁠נִי 1 If it would be clearer in your language, you could translate this with a positive expression. Alternate translation: “and you would declare me guilty of my iniquity” 10:14 j329 rc://*/ta/man/translate/figs-explicit וּ֝⁠מֵ⁠עֲוֺנִ֗⁠י לֹ֣א תְנַקֵּֽ⁠נִי 1 The implication is that God would punish Job for his **iniquity** if God did not **acquit** him. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “and you would punish me for my iniquity” 10:15 j330 rc://*/ta/man/translate/grammar-connect-logic-result אִם־רָשַׁ֡עְתִּי אַלְלַ֬י לִ֗⁠י וְ֭⁠צָדַקְתִּי לֹא־אֶשָּׂ֣א רֹאשִׁ֑⁠י שְׂבַ֥ע קָ֝ל֗וֹן וּ⁠רְאֵ֥ה עָנְיִֽ⁠י 1 If it would be more natural in your language, you could put the phrase **I will not lift my head** at the end of this verse, since the material that follows this phrase gives the reason for the result that it describes. Alternate translation: “And even if I am righteous, because I am nevertheless full of disgrace—yes, see my affliction!—I will not lift my head” -10:15 h2sc rc://*/ta/man/translate/translate-symaction לֹא־אֶשָּׂ֣א רֹאשִׁ֑⁠י 1 Job is saying that he would not **lift** his **head** (that is, he would look down) as a symbolic action to express that he was feeling shame. If it would be helpful to your readers, you could explain the significance of this action. There may be some physical gesture with the same meaning in your culture that you can use in your translation. You could also use a general expression. Alternate translation: “I will still look down in shame” or “I will still cover my eyes in shame” or “I will still act ashamed” +10:15 h2sc rc://*/ta/man/translate/translate-symaction לֹא־אֶשָּׂ֣א רֹאשִׁ֑⁠י 1 Job is saying that he would not **lift** his **head** (that is, he would look down) as a symbolic action to express that he was feeling shame. If it would be helpful to your readers, you could explain the significance of this action. There may be some physical gesture with the same meaning in your culture that you could use in your translation. You could also use a general expression. Alternate translation: “I will still look down in shame” or “I will still cover my eyes in shame” or “I will still act ashamed” 10:15 amu8 rc://*/ta/man/translate/figs-metaphor שְׂבַ֥ע קָ֝ל֗וֹן 1 For emphasis, Job is speaking of himself as if he were a container that **disgrace** could fill. If it would be helpful in your language, you could express the emphasis in another way. Alternate translation: “I feel very disgraced” 10:15 bu5t rc://*/ta/man/translate/figs-yousingular וּ⁠רְאֵ֥ה עָנְיִֽ⁠י 1 The imperative **see** is singular because Job is addressing God, not his three friends. So use the second-person singular in your translation if your language marks that distinction. It may also be helpful to specify the addressee. Alternate translation: “Yes, God, see my affliction” 10:15 fs2u rc://*/ta/man/translate/figs-metonymy וּ⁠רְאֵ֥ה 1 Job is using the term **see** to mean “consider” by association with the way people consider things that they are looking at. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Yes, consider” @@ -822,7 +822,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 11:11 gdx6 rc://*/ta/man/translate/figs-rquestion וַ⁠יַּרְא־אָ֝֗וֶן וְ⁠לֹ֣א יִתְבּוֹנָֽן 1 Zophar is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “and he will surely notice iniquity when he sees it.” 11:11 j366 rc://*/ta/man/translate/figs-explicit יִתְבּוֹנָֽן 1 The term **notice** implicitly means that God will do more than just take note of **iniquity**. It indicates that God will punish people for committing **iniquity**. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “punish people for it” 11:12 jlz1 rc://*/ta/man/translate/figs-irony וְ⁠אִ֣ישׁ נָ֭בוּב יִלָּבֵ֑ב וְ⁠עַ֥יִר פֶּ֝֗רֶא אָדָ֥ם יִוָּלֵֽד 1 For emphasis, Zophar is saying the opposite of what he means. The **colt of a wild donkey** will never be **born to a man**, and so, Zophar means, an **empty man** will never **get a heart**, that is, become wise. If a speaker of your language would not say the opposite of what he means for emphasis, in your translation you could indicate what Zophar actually means. Alternate translation: “But an empty man will never get a heart, any more than the colt of a wild donkey would ever be born to a man” -11:12 j367 rc://*/ta/man/translate/figs-metaphor וְ⁠אִ֣ישׁ נָ֭בוּב 1 Zophar is speaking as if a **man** could literally be **empty** or hollow inside. He means that such a person lacks wisdom. Your language may have a similar expression that you can use in your translation. You could also use plain language. Alternate translation: “But an empty-headed man” or “But a man who lacks wisdom” +11:12 j367 rc://*/ta/man/translate/figs-metaphor וְ⁠אִ֣ישׁ נָ֭בוּב 1 Zophar is speaking as if a **man** could literally be **empty** or hollow inside. He means that such a person lacks wisdom. Your language may have a similar expression that you could use in your translation. You could also use plain language. Alternate translation: “But an empty-headed man” or “But a man who lacks wisdom” 11:12 e8e9 rc://*/ta/man/translate/figs-metaphor יִלָּבֵ֑ב 1 Here the **heart** represents a person’s thoughts, so that to **get a heart** means to become wise. If it would be helpful to your readers, you could state the meaning plainly. Alternate translation: “will become wise” 11:12 j368 rc://*/ta/man/translate/figs-activepassive וְ⁠עַ֥יִר פֶּ֝֗רֶא אָדָ֥ם יִוָּלֵֽד 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “and a man will be the father of a wild-donkey colt” 11:13 j369 rc://*/ta/man/translate/writing-pronouns אִם־אַ֭תָּ֗ה הֲכִינ֣וֹתָ לִבֶּ֑⁠ךָ 1 For emphasis, Zophar is stating the pronoun **you**, whose meaning is already present in the word translated **prepare**. Zophar is drawing a contrast between what he is suggesting here that Job might do and what the “empty man” he described in the previous verse would not be able to do. If your language can state implied pronouns explicitly for emphasis, you may want to use that construction here in your translation. Other languages may have other ways of bringing out this emphasis. Alternate translation: “But as for you, if you prepare your heart” @@ -840,24 +840,24 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 11:17 dkt7 rc://*/ta/man/translate/figs-metaphor וּֽ֭⁠מִ⁠צָּהֳרַיִם יָק֣וּם חָ֑לֶד 1 Zophar is speaking of Job’s **life** as if it were literally an object like the sun that could **arise** into the sky. By saying that Job’s life will rise into the sky even higher than the sun at noon, he means that it will be very bright. The brightness, in turn, represents happy thriving. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “And your life will become very happy again, as if it were brighter than the noonday sun” 11:17 dua9 rc://*/ta/man/translate/figs-metaphor תָּ֝עֻ֗פָ⁠ה כַּ⁠בֹּ֥קֶר תִּהְיֶֽה 1 In a poetic parallel, Zophar is once again using light, in this instance the light of **dawn**, to represent happiness. This contrasts with Job’s present misery, which Zophar represents as **darkness**. Zophar is once again answering Job with his own words. The term translated **darkness** here is from the same root as the term that the ULT translates as “obscurity” in [10:22](../10/22.md). To help your readers appreciate what Zophar is doing, you could translate the term here the same way you translated it there. Alternate translation: “the misery of your life may feel like obscurity now, but it will change into happiness, just as dawn changes darkness into light” 11:18 iqu3 rc://*/ta/man/translate/figs-explicit וְ֝⁠חָפַרְתָּ֗ 1 Zophar means implicitly that Job will **look around** and see that there is no danger. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “and you will look around and see that there is no danger” -11:18 f1be rc://*/ta/man/translate/figs-explicit לָ⁠בֶ֥טַח תִּשְׁכָּֽב 1 Zophar is referring implicitly to when Job would **lie down** to sleep at night. You could indicate that in your translation if it would be helpful to your readers. Your language may have its own expression that you can use here in your translation. Alternate translation: “you will lie down to sleep in safety” or “you will go to bed in safety” +11:18 f1be rc://*/ta/man/translate/figs-explicit לָ⁠בֶ֥טַח תִּשְׁכָּֽב 1 Zophar is referring implicitly to when Job would **lie down** to sleep at night. You could indicate that in your translation if it would be helpful to your readers. Your language may have its own expression that you could use here in your translation. Alternate translation: “you will lie down to sleep in safety” or “you will go to bed in safety” 11:18 hc18 rc://*/ta/man/translate/figs-abstractnouns לָ⁠בֶ֥טַח תִּשְׁכָּֽב 1 If your language does not use an abstract noun for the idea of **safety**, you could express the same idea in another way. Alternate translation: “you will lie down safely” 11:19 fm2w rc://*/ta/man/translate/figs-explicit וְֽ֭⁠רָבַצְתָּ 1 Zophar once again means implicitly that Job would **recline** to sleep at night. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “Yes, you will lie down to sleep for the night” 11:19 j375 rc://*/ta/man/translate/figs-metaphor וְ⁠חִלּ֖וּ פָנֶ֣י⁠ךָ רַבִּֽים 1 Zophar is speaking as if **many** people would literally **stroke** Job’s **face**, as someone would do who was trying to make someone else favorable to him. Zophar means that Job would become influential again and people would seek his favor. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “many people will seek your favor” 11:20 s359 rc://*/ta/man/translate/figs-metonymy וְ⁠עֵינֵ֥י רְשָׁעִ֗ים תִּ֫כְלֶ֥ינָה 1 Zophar is referring to death by association with the way people’s eyes **fail** when they are about to die (either in the sense of becoming visibly dim or in the sense of no longer seeing well). If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “But the wicked will die” 11:20 j376 rc://*/ta/man/translate/figs-personification וּ֭⁠מָנוֹס אָבַ֣ד מִנְ⁠הֶ֑ם 1 Zophar is speaking of **escape** as if it were a living thing that could **perish**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “yes, they will not be able to escape dying” -11:20 j377 rc://*/ta/man/translate/figs-euphemism וְ֝⁠תִקְוָתָ֗⁠ם מַֽפַּח־נָֽפֶשׁ 1 Zophar is using the phrase **expiration of breath**, which means “breathing out,” to mean dying. This is a mild way of referring to death. Your language may have a similar expression that you can use in your translation. You could also use plain language. Alternate translation: “they will have no hope other than to pass away” or “they will have no hope other than to die” +11:20 j377 rc://*/ta/man/translate/figs-euphemism וְ֝⁠תִקְוָתָ֗⁠ם מַֽפַּח־נָֽפֶשׁ 1 Zophar is using the phrase **expiration of breath**, which means “breathing out,” to mean dying. This is a mild way of referring to death. Your language may have a similar expression that you could use in your translation. You could also use plain language. Alternate translation: “they will have no hope other than to pass away” or “they will have no hope other than to die” 12:intro u4jn 0 # Job 12 General Notes\n\n## Structure and Formatting\n\nThis chapter is the start of Job’s response to Zophar’s first speech. (Job’s response to him continues in chapters 13 and 14.)\n- Verses 1–6: Job speaks to all three of his friends and protests that they have not been telling him anything that he does not already know\n- Verses 7–12: Job speaks specifically to Zophar and insists that what Zophar has just said in his speech is common knowledge in the world and something that he himself knows.\n- Verses 13–25: Job describes how God is so powerful that no one can resist what he does.\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry.\n\n## Translation Issues in this Chapter\n\n### Plural and singular “you”\n\nThe pronoun “you” is plural in verses 1–3 because Job is addressing all three of his friends. The pronoun “you” is singular in verses 7–8 because Job is addressing Zophar. Use the plural and singular forms in these places if your language marks that distinction.\n\n## Important Figures of Speech in this Chapter\n\n### Litany\n\nIn verses 13–24, Job makes a series of statements about how powerful God is. These specific statements illustrate the general statement that Job makes in verse 4 that God is “wise in heart and mighty in strength.” A series of statements such as this is known as a litany. If your readers would recognize what Job is doing, you can translate and format this litany the way the ULT does. If the litany form would not be familiar to your readers, you could format the general statement in a way that will show that it is a summary statement that shows the overall meaning of what Job is saying. You could then put each sentence of the litany on a separate line. The format might look something like this:\n> With him {are} wisdom and might; to him {are} counsel and understanding.\n> Behold, he breaks down, and it is not rebuilt; he closes upon a man, and it is not opened.\n> Behold, he withholds the waters and they dry up, and he sends them out and they overthrow the land.\n> With him {are} strength and prudence; to him {are} the one straying and the one causing to stray;\n> the one leading counselors away naked, and he makes judges foolish.\n> He removes the bond of kings and he wraps a cloth around their loins;\n> the one leading priests away naked, and the incumbent ones he overthrows,\n> the one removing the lip {that is} to the ones being trusted, and he takes away the discernment of the elders,\n> the one pouring contempt on nobles, and the belt of the mighty ones he loosens,\n> the one revealing deep things out of darkness, and he brings dark shadow into the light,\n> the one magnifying nations, and he destroys them; the one enlarging nations, and he exiles them,\n> the one removing a heart from the leaders of the people of the earth; he causes them to wander in a wasteland {with} no path.\n> They grope in darkness and not in light; he makes them wander like a drunkard. 12:2 dpz4 rc://*/ta/man/translate/figs-irony אָ֭מְנָם כִּ֣י אַתֶּם־עָ֑ם וְ֝⁠עִמָּ⁠כֶ֗ם תָּמ֥וּת חָכְמָֽה 1 For emphasis, Job is saying the opposite of what he means. If a speaker of your language would not do this, in your translation you could indicate what Job actually means. Alternate translation: “You are speaking as if you were the people and as if wisdom would with you, but that is not true” 12:2 dk3z rc://*/ta/man/translate/figs-yousingular אַתֶּם־עָ֑ם 1 As the General Notes to this chapter discuss, the word **you** is plural here and in the next two verses because Job is referring to his three friends. So use the plural form in your translation if your language marks that distinction. Other languages may have other ways to indicate the plural reference. Alternate translation: “the three of you are the people” 12:2 xl1k rc://*/ta/man/translate/figs-idiom אַתֶּם־עָ֑ם 1 Job could be saying (while meaning the opposite): (1) that his three friends are so wise that their opinion is the one that really matters. Alternate translation: “you are the people whose opinion matters” (2) that in their counsel, his three friends are embodying the collective wisdom of their people. Alternate translation: “you have expressed the wisdom of our whole people” 12:2 j378 rc://*/ta/man/translate/figs-personification וְ֝⁠עִמָּ⁠כֶ֗ם תָּמ֥וּת חָכְמָֽה 1 Job is speaking of **wisdom** as if it were a living thing that could **die**. He is saying (while meaning the opposite) that his friends are the only people who are truly wise and so there will be no wisdom left on earth once they die. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and indeed, you are the only wise people on earth” 12:3 j379 rc://*/ta/man/translate/figs-metaphor גַּם־לִ֤⁠י לֵבָ֨ב ׀ כְּֽמוֹ⁠כֶ֗ם 1 Here, the **heart** figuratively represents the thoughts, and in this context, specifically wise thoughts. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “I have wisdom just as you do” -12:3 j380 rc://*/ta/man/translate/figs-idiom לֹא־נֹפֵ֣ל אָנֹכִ֣י מִ⁠כֶּ֑ם 1 Job is using this expression to mean that he is not inferior to his friends. Your language may have a similar expression that you can use in your translation. You could also state the meaning plainly. Alternate translation: “I do not fall short of you” or “I am not inferior to you” +12:3 j380 rc://*/ta/man/translate/figs-idiom לֹא־נֹפֵ֣ל אָנֹכִ֣י מִ⁠כֶּ֑ם 1 Job is using this expression to mean that he is not inferior to his friends. Your language may have a similar expression that you could use in your translation. You could also state the meaning plainly. Alternate translation: “I do not fall short of you” or “I am not inferior to you” 12:3 kd9k rc://*/ta/man/translate/figs-rquestion וְ⁠אֶת־מִי־אֵ֥ין כְּמוֹ־אֵֽלֶּה 1 Job is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “Indeed, such things as these are with everyone.” 12:3 j381 rc://*/ta/man/translate/figs-idiom וְ⁠אֶת־מִי־אֵ֥ין כְּמוֹ־אֵֽלֶּה 1 Job is using this expression to mean that everyone knows the things that his friends have been saying. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “And everyone knows such things as these” or “And everyone knows the things that you have been saying” 12:4 qdq1 rc://*/ta/man/translate/figs-123person שְׂחֹ֤ק לְ⁠רֵעֵ֨⁠הוּ ׀ אֶֽהְיֶ֗ה קֹרֵ֣א לֶ֭⁠אֱלוֹהַּ וַֽ⁠יַּעֲנֵ֑⁠הוּ 1 Job is actually using the pronouns **him** and **his** to refer to himself. If it would be clearer in your language, you could translate this using first-person pronouns. Alternate translation: “Even though God used to answer me when I called on him, now I have become laughter to my neighbor” -12:4 f67d rc://*/ta/man/translate/figs-metonymy שְׂחֹ֤ק 1 Job is using the term **laughter** by association to mean an object of laughter, that is, of derision. Your language may have an expression that you can use in your translation to convey this meaning. Alternate translation: “a laughingstock” +12:4 f67d rc://*/ta/man/translate/figs-metonymy שְׂחֹ֤ק 1 Job is using the term **laughter** by association to mean an object of laughter, that is, of derision. Your language may have an expression that you could use in your translation to convey this meaning. Alternate translation: “a laughingstock” 12:4 j382 rc://*/ta/man/translate/figs-ellipsis שְׂ֝ח֗וֹק צַדִּ֥יק תָּמִֽים 1 Job is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. It may be helpful to begin a new sentence here. Alternate translation: “I, a just and blameless man, have become a laughingstock!” 12:5 cg28 rc://*/ta/man/translate/figs-nominaladj שַׁאֲנָ֑ן 1 Job is using the adjective **secure** as a noun to mean a certain kind of person. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “people who are secure” 12:5 z8za rc://*/ta/man/translate/figs-metaphor נָ֝כ֗וֹן לְ⁠מ֣וֹעֲדֵי רָֽגֶל 1 Job is speaking of certain people as if their **foot** was literally **slipping** and they were about to fall down. Job is likely describing people who are struggling with difficulties, and he is saying that people who are **secure** believe that they are struggling because God is punishing them for their sins. If it would be clearer in your language, you could state the meaning plainly. It may be helpful to begin a new sentence here. Alternate translation: “They believe that when people struggle in life, that is because God is punishing them for their sins” @@ -936,7 +936,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 13:2 j410 rc://*/ta/man/translate/writing-pronouns יָדַ֣עְתִּי גַם־אָ֑נִי לֹא־נֹפֵ֖ל אָנֹכִ֣י 1 For emphasis, Job is stating the pronoun **I**, whose meaning is already present in the words translated **know** and **falling**. If your language can state implied pronouns explicitly for emphasis, you may want to use that construction here in your translation. Other languages may have other ways of bringing out this emphasis, for example, by using the intensive pronoun “myself.” Alternate translation: “I myself also know. I myself am not falling” 13:2 lcm5 rc://*/ta/man/translate/figs-metaphor לֹא־נֹפֵ֖ל אָנֹכִ֣י מִ⁠כֶּֽם 1 See how you translated the similar expression in [12:3](../12/03.md). Alternate translation: “I do not fall short of you” or “I am not inferior to you” 13:3 mx6r rc://*/ta/man/translate/figs-declarative אֲ֭נִי אֶל־שַׁדַּ֣י אֲדַבֵּ֑ר 1 Job is using this future statement to express a wish. If it would be helpful to your readers, you could indicate that in your translation. Alternate translation: “I wish to speak with Shaddai” or “I would rather speak with Shaddai” -13:4 f979 rc://*/ta/man/translate/figs-metaphor אַתֶּ֥ם טֹֽפְלֵי־שָׁ֑קֶר 1 Job is speaking as if his friends were literally plastering him with a **lie**, that is, coating him with untruth as if they were plastering a surface with it. Your language may have a similar expression that you can use in your translation. You could also use plain language. Alternate translation: “you are smearing me with lies” +13:4 f979 rc://*/ta/man/translate/figs-metaphor אַתֶּ֥ם טֹֽפְלֵי־שָׁ֑קֶר 1 Job is speaking as if his friends were literally plastering him with a **lie**, that is, coating him with untruth as if they were plastering a surface with it. Your language may have a similar expression that you could use in your translation. You could also use plain language. Alternate translation: “you are smearing me with lies” 13:4 p89c rc://*/ta/man/translate/figs-metaphor רֹפְאֵ֖י אֱלִ֣ל כֻּלְּ⁠כֶֽם 1 Job is speaking as if his friends were literally doctors or **healers** who were trying to cure him of a disease but were failing. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “none of you have helped me at all by what you have said” 13:5 gp7i rc://*/ta/man/translate/figs-idiom מִֽי־יִ֭תֵּן הַחֲרֵ֣שׁ תַּחֲרִישׁ֑וּ⁠ן 1 See how you translated the expression **Who will give** in [11:5–6](../11/05.md). Alternate translation: “I wish that being silent, you would be silent!” 13:5 j411 rc://*/ta/man/translate/figs-reduplication הַחֲרֵ֣שׁ תַּחֲרִישׁ֑וּ⁠ן 1 Job is repeating a verb that means to **be silent** in order to intensify the idea that it expresses. If your language can repeat words for intensification, it would be appropriate to do that here in your translation. If not, your language may have another way of expressing the emphasis. Alternate translation: “you would be completely silent” @@ -955,7 +955,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 13:11 j11v rc://*/ta/man/translate/figs-rquestion הֲ⁠לֹ֣א שְׂ֭אֵת⁠וֹ תְּבַעֵ֣ת אֶתְ⁠כֶ֑ם וּ֝⁠פַחְדּ֗⁠וֹ יִפֹּ֥ל עֲלֵי⁠כֶֽם 1 Job is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate these questions as statements or as exclamations. Alternate translation: “His majesty would certainly terrify you and the dread of him would certainly fall on you!” 13:11 e6x9 rc://*/ta/man/translate/figs-personification וּ֝⁠פַחְדּ֗⁠וֹ יִפֹּ֥ל עֲלֵי⁠כֶֽם 1 Job is speaking of **dread** as if it were a living thing that could actively **fall** on his friends, either in the sense of overwhelming them or of assailing them. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and would you not become extremely afraid of him” 13:12 s8ny rc://*/ta/man/translate/figs-metaphor זִֽ֭כְרֹנֵי⁠כֶם מִשְׁלֵי־אֵ֑פֶר 1 Job is speaking as if the **maxims** that his friends have been quoting were literally made of **ashes**. Since, in this culture, garbage was burned into ashes, Job likely means that these **maxims** are worthless, at least as applied to his situation. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “The memorable proverbs you have been quoting are worthless to me” -13:12 brf8 rc://*/ta/man/translate/figs-metaphor לְ⁠גַבֵּי־חֹ֝֗מֶר גַּבֵּי⁠כֶֽם 1 Job is speaking as if his friends’ **defenses** of God were literally made of **clay**. He likely means that, like clay, they are fragile and would shatter if struck. Your language may have a similar expression that you can use in your translation. Alternate translation: “your defenses would crumble if anyone challenged you” +13:12 brf8 rc://*/ta/man/translate/figs-metaphor לְ⁠גַבֵּי־חֹ֝֗מֶר גַּבֵּי⁠כֶֽם 1 Job is speaking as if his friends’ **defenses** of God were literally made of **clay**. He likely means that, like clay, they are fragile and would shatter if struck. Your language may have a similar expression that you could use in your translation. Alternate translation: “your defenses would crumble if anyone challenged you” 13:13 vp1h rc://*/ta/man/translate/figs-metaphor וְ⁠יַעֲבֹ֖ר עָלַ֣⁠י מָֽה 1 Job is speaking as if something might literally **come upon** him when he spoke. He means that something might happen to him. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “and I will accept the consequences, whatever they may be” 13:14 wk5u rc://*/ta/man/translate/figs-rquestion עַל־מָ֤ה ׀ אֶשָּׂ֣א בְשָׂרִ֣⁠י בְ⁠שִׁנָּ֑⁠י וְ֝⁠נַפְשִׁ֗⁠י אָשִׂ֥ים בְּ⁠כַפִּֽ⁠י 1 Job is posing to his friends a question whose answer he already knows. He is doing this to introduce the answer. You could indicate this in your translation if that would be helpful to your readers. Alternate translation: “Let me tell you why I am taking my flesh in my teeth, yes, putting my life in my hands.” 13:14 j414 rc://*/ta/man/translate/figs-metaphor עַל־מָ֤ה ׀ אֶשָּׂ֣א בְשָׂרִ֣⁠י בְ⁠שִׁנָּ֑⁠י 1 Job is speaking as if he were literally taking (that is, carrying) his own **flesh** in his **teeth**. The image seems to be that of an animal carrying in its mouth prey that it has caught and killed. Until the animal is able to bring the prey safely into its den, the prey is vulnerable and there is a risk that another animal will come and take it. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “Why do I put my flesh at risk” @@ -1010,7 +1010,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 14:4 j429 rc://*/ta/man/translate/figs-metaphor מִֽי־יִתֵּ֣ן טָ֭הוֹר מִ⁠טָּמֵ֗א לֹ֣א אֶחָֽד 1 Job is speaking as if people who are sinful are literally **unclean** or dirty and as if people who are not sinful are literally **clean**. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “Every person is sinful, so no person can bear and raise someone who is not sinful” 14:5 jij3 rc://*/ta/man/translate/writing-pronouns חֲרוּצִ֨ים ׀ יָמָ֗י⁠ו 1 The pronoun **his** refers to a person in general, as in verse 2. It may be helpful to clarify this for your readers. Alternate translation: “a person’s days are determined” 14:5 fm5b rc://*/ta/man/translate/figs-activepassive חֲרוּצִ֨ים ׀ יָמָ֗י⁠ו 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “you have determined his days” or “you determine for how many days each person will live” -14:5 iz79 rc://*/ta/man/translate/figs-idiom מִֽסְפַּר־חֳדָשָׁ֥י⁠ו אִתָּ֑⁠ךְ 1 The expression **is with you** describes something that the person being addressed has the power and authority to decide. Your language may have a similar expression that you can use in your translation. You could also use plain language. Alternate translation: “the number of his months is up to you” or “the number of his months is something that you decide” +14:5 iz79 rc://*/ta/man/translate/figs-idiom מִֽסְפַּר־חֳדָשָׁ֥י⁠ו אִתָּ֑⁠ךְ 1 The expression **is with you** describes something that the person being addressed has the power and authority to decide. Your language may have a similar expression that you could use in your translation. You could also use plain language. Alternate translation: “the number of his months is up to you” or “the number of his months is something that you decide” 14:6 j430 rc://*/ta/man/translate/grammar-connect-logic-result שְׁעֵ֣ה מֵ⁠עָלָ֣י⁠ו וְ⁠יֶחְדָּ֑ל 1 If it would be more natural in your language, you could reverse the order of these phrases, since the second phrase gives the reason for the result that the first phrase describes. Alternate translation: “so that he may desist, look away from him” 14:6 j431 rc://*/ta/man/translate/figs-explicit וְ⁠יֶחְדָּ֑ל 1 In the context of this speech by Job, the word **desist** implicitly means to stop being continually concerned that God is watching and will judge and punish the slightest infraction. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “that he may live without continually fearing your punishment” 14:6 w4rx rc://*/ta/man/translate/figs-simile עַד־יִ֝רְצֶ֗ה כְּ⁠שָׂכִ֥יר יוֹמֽ⁠וֹ 1 The point of this comparison is that a **hireling**, that is, someone hired by the day for manual labor, has difficult work, but he knows that it is only for a short time. If it would be helpful in your language, you could make this point explicitly. Alternate translation: “until he finishes living his difficult but short life” @@ -1026,7 +1026,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 14:10 wz2a rc://*/ta/man/translate/figs-rquestion וְ⁠אַיּֽ⁠וֹ 1 Job is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “and he is gone completely” 14:11 f32z rc://*/ta/man/translate/translate-versebridge 0 This verse is the beginning of a sentence that Job completes at the start of the next verse. The entire sentence draws a comparison. To show this, you could create a verse bridge for verses 11–12. Within it, this sentence might say something like this: “Just as waters disappear from a lake and a river dwindles and dries up, so a man lies down and does not arise.” 14:11 dug9 rc://*/ta/man/translate/figs-doublet יֶחֱרַ֥ב וְ⁠יָבֵֽשׁ 1 The terms **dwindles** and **dries up** mean similar things. Job is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “steadily dries up” -14:12 a5nl rc://*/ta/man/translate/figs-euphemism שָׁכַ֗ב וְֽ⁠לֹא־יָ֫ק֥וּם 1 Job is using the expression **lies down** as a mild way to refer to death, and he is using the expression **arise** to mean “come back to life.” Your language may have similar expressions that you can use in your translation. Alternate translation: “passes away and does not return to this life” +14:12 a5nl rc://*/ta/man/translate/figs-euphemism שָׁכַ֗ב וְֽ⁠לֹא־יָ֫ק֥וּם 1 Job is using the expression **lies down** as a mild way to refer to death, and he is using the expression **arise** to mean “come back to life.” Your language may have similar expressions that you could use in your translation. Alternate translation: “passes away and does not return to this life” 14:12 j435 rc://*/ta/man/translate/figs-metaphor לֹ֣א יָקִ֑יצוּ וְ⁠לֹֽא־יֵ֝עֹ֗רוּ מִ⁠שְּׁנָתָֽ⁠ם 1 Job is speaking of people who are dead as if they were asleep. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “they will remain dead; they will not be brought back to life” 14:12 j436 rc://*/ta/man/translate/writing-pronouns לֹ֣א יָקִ֑יצוּ וְ⁠לֹֽא־יֵ֝עֹ֗רוּ מִ⁠שְּׁנָתָֽ⁠ם 1 The pronoun **their** and both instances of the pronoun **they** refer to people who die. Up to this point in this speech, Job has been talking about people dying by referring to a “man.” If it would be helpful to your readers, you could use singular pronouns in this sentence for continuity. Alternate translation: “he will not awake, no, he will not be roused from his sleep” 14:12 h4i1 rc://*/ta/man/translate/figs-activepassive וְ⁠לֹֽא־יֵ֝עֹ֗רוּ מִ⁠שְּׁנָתָֽ⁠ם 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “and no one will rouse them from their sleep” or “and no one will rouse him from his sleep” @@ -1055,7 +1055,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 14:18 j443 rc://*/ta/man/translate/figs-idiom וְ֝⁠צ֗וּר יֶעְתַּ֥ק מִ⁠מְּקֹמֽ⁠וֹ 1 The meaning of this phrase may be similar to the meaning of the phrases “his place will not know him again” in [7:10](../07/10.md) and “one destroys it from its place” in [8:18](../08/18.md). The emphasis may be not on the rock moving but on its no longer being in its **place**. Alternate translation: “and yes, even large rocks disappear” 14:19 nc2a rc://*/ta/man/translate/writing-pronouns תִּשְׁטֹֽף־ סְפִיחֶ֥י⁠הָ עֲפַר־אָ֑רֶץ 1 The pronoun **its** refers to the **earth**. It may be helpful to clarify this for your readers. Alternate translation: “the flooding of the earth washes away its dust” or “when the earth floods, that washes away its dust” 14:20 q4my rc://*/ta/man/translate/figs-metaphor תִּתְקְפֵ֣⁠הוּ לָ֭⁠נֶצַח 1 Job is speaking as if each person were in a lifelong struggle with God and as if God were able to **overpower** or defeat each person throughout his life. Job likely means that people struggle to live, but God is able to enforce his decree that each person must ultimately die after living for a certain time. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “You make people’s bodies wear out throughout their lives” -14:20 uah1 rc://*/ta/man/translate/figs-euphemism וַֽ⁠יַּהֲלֹ֑ךְ 1 Job is using the expression **goes away** to mean “dies.” This is a mild way of referring to death. Your language may have a similar expression that you can use in your translation. Alternate translation: “and he passes away” +14:20 uah1 rc://*/ta/man/translate/figs-euphemism וַֽ⁠יַּהֲלֹ֑ךְ 1 Job is using the expression **goes away** to mean “dies.” This is a mild way of referring to death. Your language may have a similar expression that you could use in your translation. Alternate translation: “and he passes away” 14:20 p3dh rc://*/ta/man/translate/figs-idiom מְשַׁנֶּ֥ה פָ֝נָ֗י⁠ו 1 The expression **changing his face** describes a person’s face becoming wrinkled as that person ages. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “making his face wrinkled” 14:20 j444 rc://*/ta/man/translate/figs-synecdoche מְשַׁנֶּ֥ה פָ֝נָ֗י⁠ו 1 Job may be using one part of the aging process, the **changing** of the **face** to become wrinkled, to mean the entire process. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “causing him to age” 14:20 lq7f rc://*/ta/man/translate/figs-explicit וַֽ⁠תְּשַׁלְּחֵֽ⁠הוּ 1 Job is implicitly describing how God will **send** a person **away** from the community of living people to the abode of the dead. Job will describe this isolation in more detail in the next two verses. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “you send him away from the community of living people to the abode of the dead” @@ -1065,8 +1065,8 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 15:2 mw8h rc://*/ta/man/translate/figs-rquestion הֶֽ⁠חָכָ֗ם יַעֲנֶ֥ה דַֽעַת־ר֑וּחַ וִֽ⁠ימַלֵּ֖א קָדִ֣ים בִּטְנֽ⁠וֹ 1 Eliphaz is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. This verse is the beginning of a question that continues into the next verse, but if you translate it as a statement or as an exclamation, it may be helpful to make it a separate sentence in your translation. Alternate translation: “A wise person does not answer with knowledge of wind or fill his belly with the east wind!” 15:2 j446 rc://*/ta/man/translate/figs-123person הֶֽ⁠חָכָ֗ם יַעֲנֶ֥ה דַֽעַת־ר֑וּחַ וִֽ⁠ימַלֵּ֖א קָדִ֣ים בִּטְנֽ⁠וֹ 1 Eliphaz is talking about Job in the third person, even though he is speaking to him directly. He is saying that Job himself must not be a wise person, since he has been talking in this way. If it would be helpful in your language, you could translate this in the second person. Alternate translation: “I can tell that you are not a wise person, because you have answered with knowledge of wind, yes, you have filled your belly with the east wind!” 15:2 j447 rc://*/ta/man/translate/figs-nominaladj הֶֽ⁠חָכָ֗ם יַעֲנֶ֥ה 1 Eliphaz is using the adjective **wise** as a noun to mean a certain kind of person. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “Will the wise person answer” -15:2 hd46 rc://*/ta/man/translate/figs-metaphor דַֽעַת־ר֑וּחַ 1 Eliphaz is speaking as if Job’s **knowledge** consisted literally of **wind**. Your language may have a similar expression that you can use in your translation. You could also use plain language, as the UST models. Eliphaz could mean: (1) that Job is talking a lot, making a loud sound, but not saying anything of substance, just as the wind blows loudly but is only air. Alternate translation: “with such bluster” (2) that what Job is saying is insubstantial, as if it were the air that the wind was blowing around. Alternate translation: “with such empty statements” -15:2 h768 rc://*/ta/man/translate/figs-metaphor וִֽ⁠ימַלֵּ֖א קָדִ֣ים בִּטְנֽ⁠וֹ 1 Eliphaz is speaking as if Job has literally filled his **belly** with the **east wind**. In this location, the wind from the east brought hot air from the desert. Eliphaz is using this image to portray Job as taking deep breaths so that he can speak at length and then breathing out hot air as he speaks. Your language may have a similar expression that you can use in your translation. You could also use plain language, as the UST models. It may be helpful to begin a new sentence here. Alternate translation: “No, a wise man would not be so full of hot air” +15:2 hd46 rc://*/ta/man/translate/figs-metaphor דַֽעַת־ר֑וּחַ 1 Eliphaz is speaking as if Job’s **knowledge** consisted literally of **wind**. Your language may have a similar expression that you could use in your translation. You could also use plain language, as the UST models. Eliphaz could mean: (1) that Job is talking a lot, making a loud sound, but not saying anything of substance, just as the wind blows loudly but is only air. Alternate translation: “with such bluster” (2) that what Job is saying is insubstantial, as if it were the air that the wind was blowing around. Alternate translation: “with such empty statements” +15:2 h768 rc://*/ta/man/translate/figs-metaphor וִֽ⁠ימַלֵּ֖א קָדִ֣ים בִּטְנֽ⁠וֹ 1 Eliphaz is speaking as if Job has literally filled his **belly** with the **east wind**. In this location, the wind from the east brought hot air from the desert. Eliphaz is using this image to portray Job as taking deep breaths so that he can speak at length and then breathing out hot air as he speaks. Your language may have a similar expression that you could use in your translation. You could also use plain language, as the UST models. It may be helpful to begin a new sentence here. Alternate translation: “No, a wise man would not be so full of hot air” 15:3 mka2 rc://*/ta/man/translate/figs-rquestion הוֹכֵ֣חַ בְּ֭⁠דָבָר לֹ֣א יִסְכּ֑וֹן וּ֝⁠מִלִּ֗ים לֹא־יוֹעִ֥יל בָּֽ⁠ם 1 Eliphaz is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. This verse is the continuation of a question that began in the previous verse, but it may be helpful to make it a separate sentence in your translation. Alternate translation: “No, a wise person does not reason with a word that does not benefit or with words that do not have profit in them!” 15:3 j448 rc://*/ta/man/translate/figs-metonymy הוֹכֵ֣חַ בְּ֭⁠דָבָר לֹ֣א יִסְכּ֑וֹן וּ֝⁠מִלִּ֗ים לֹא־יוֹעִ֥יל בָּֽ⁠ם 1 Eliphaz is using the terms **word** and **words** to mean what Job has been saying by using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “reasoning by saying things that do not benefit and by making statements that do not have profit in them” 15:4 k1xg rc://*/ta/man/translate/writing-pronouns אַ֭תָּה תָּפֵ֣ר יִרְאָ֑ה 1 For emphasis, Eliphaz is stating the pronoun **you**, whose meaning is already present in the word translated **destroy**. If your language can state implied pronouns explicitly for emphasis, you may want to use that construction here in your translation. Other languages may have other ways of bringing out this emphasis. Alternate translation: “you are completely destroying fear” @@ -1166,7 +1166,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 15:30 pm4a rc://*/ta/man/translate/figs-metaphor יֹֽ֭נַקְתּ⁠וֹ תְּיַבֵּ֣שׁ שַׁלְהָ֑בֶת 1 Eliphaz is speaking as if the wicked person were literally a plant or bush whose **stalks** a **flame** could **dry up** or burn up. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “He will certainly perish” 15:30 a9ha rc://*/ta/man/translate/figs-metaphor וְ֝⁠יָס֗וּר בְּ⁠ר֣וּחַ פִּֽי⁠ו 1 Eliphaz is speaking as if a hot wind that dried up plants were actually **breath** from God’s **mouth**. (The same image appears elsewhere in the Bible, for example, in [Isaiah 40:7](../isa/40/07.md), “The grass withers, the flower wilts, for the breath of Yahweh blows on it.”) If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “yes, God will destroy him” 15:30 j489 rc://*/ta/man/translate/writing-pronouns פִּֽי⁠ו 1 The pronoun **his** refers to God. It may be helpful to clarify this for your readers. Alternate translation: “God’s mouth” -15:30 rxv1 rc://*/ta/man/translate/figs-euphemism וְ֝⁠יָס֗וּר 1 Eliphaz is using the word **depart** to mean “die.” This is a mild way of referring to death. Your language may have a similar expression that you can use in your translation. You could also use plain language. Alternate translation: “and he will pass away” or “and he will die” +15:30 rxv1 rc://*/ta/man/translate/figs-euphemism וְ֝⁠יָס֗וּר 1 Eliphaz is using the word **depart** to mean “die.” This is a mild way of referring to death. Your language may have a similar expression that you could use in your translation. You could also use plain language. Alternate translation: “and he will pass away” or “and he will die” 15:31 lr37 rc://*/ta/man/translate/figs-abstractnouns אַל־יַאֲמֵ֣ן ב⁠שו נִתְעָ֑ה\n\n 1 If your language does not use abstract nouns for the ideas of **emptiness** and **recompense**, you could express the same ideas in other ways. Alternate translation: “Let him not trust in things that have no value… for in return he will receive things that have no value” 15:32 j490 rc://*/ta/man/translate/figs-explicit בְּֽ⁠לֹא־י֭וֹמ⁠וֹ 1 Eliphaz assumes that Job will understand that by **his day**, he means the day for the wicked to die. You could say that explicitly if that would be helpful to your readers. Alternate translation: “When it is not his day to die” or “Before the time would have come for him to die” 15:32 j491 rc://*/ta/man/translate/figs-activepassive תִּמָּלֵ֑א 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “this will happen” @@ -1189,7 +1189,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 16:4 j499 rc://*/ta/man/translate/figs-synecdoche ל֤וּ־יֵ֪שׁ נַפְשְׁ⁠כֶ֡ם תַּ֤חַת נַפְשִׁ֗⁠י 1 Job is using one part of himself and his friends, their **souls**, to mean all of them. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “if you were in my place” 16:4 j500 rc://*/ta/man/translate/figs-yousingular כָּ⁠כֶ֪ם & נַפְשְׁ⁠כֶ֡ם & עֲלֵי⁠כֶ֣ם & עֲ֝לֵי⁠כֶ֗ם 1 The word **you** is plural in each of these instances because Job is using it to refer to his three friends. So use the plural form in your translation if your language marks that distinction. 16:4 mg21 rc://*/ta/man/translate/figs-metonymy אַחְבִּ֣ירָה& בְּ⁠מִלִּ֑ים 1 Job is using the term **words** to mean the things that he would say by using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “I would say one thing after another” -16:4 bv7s rc://*/ta/man/translate/translate-symaction וְ⁠אָנִ֥יעָה עֲ֝לֵי⁠כֶ֗ם בְּמ֣וֹ רֹאשִֽׁ⁠י 1 To **shake** the **head** at someone is a symbolic action indicating disapproval. This action may have the same meaning in your culture. If not, your culture may have a comparable gesture that you can use in your translation. Alternate translation: “and I would point my finger at you” +16:4 bv7s rc://*/ta/man/translate/translate-symaction וְ⁠אָנִ֥יעָה עֲ֝לֵי⁠כֶ֗ם בְּמ֣וֹ רֹאשִֽׁ⁠י 1 To **shake** the **head** at someone is a symbolic action indicating disapproval. This action may have the same meaning in your culture. If not, your culture may have a comparable gesture that you could use in your translation. Alternate translation: “and I would point my finger at you” 16:5 j501 rc://*/ta/man/translate/figs-irony אֲאַמִּצְ⁠כֶ֥ם בְּמוֹ־פִ֑⁠י וְ⁠נִ֖יד שְׂפָתַ֣⁠י יַחְשֹֽׂךְ 1 For emphasis, Job is saying the opposite of what he means. He does not feel that his friends actually have been strengthening him or relieving him. If a speaker of your language would not say the opposite of what he means for emphasis, in your translation you could indicate what Job actually means. Alternate translation: “I would say things such as you have been saying, thinking that I was strengthening and comforting you, even though saying such things would actually make you feel worse, as you have been making me feel worse” 16:5 i21i rc://*/ta/man/translate/figs-yousingular אֲאַמִּצְ⁠כֶ֥ם 1 The word **you** is plural here because Job is using it to refer to his three friends. So use the plural form in your translation if your language marks that distinction. 16:5 dvh6 rc://*/ta/man/translate/figs-metonymy בְּמוֹ־פִ֑⁠י וְ⁠נִ֖יד שְׂפָתַ֣⁠י 1 Job is using the terms **mouth** and **lips** by association to mean speaking. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “by what I said, and the things that I spoke” @@ -1235,7 +1235,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 16:21 j510 rc://*/ta/man/translate/grammar-connect-words-phrases וּֽ⁠בֶן־אָדָ֥ם לְ⁠רֵעֵֽ⁠הוּ 1 In this instance, Job is using the word **and** to say that the phrase it introduces is just as true as the previous phrase. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation: “just as a son of man argues for his neighbor” 16:21 j511 rc://*/ta/man/translate/figs-gendernotations וּֽ⁠בֶן־אָדָ֥ם לְ⁠רֵעֵֽ⁠הוּ 1 Although the terms **son** and **man** are masculine, the phrase **a son of man** has a generic sense and means “a human being.” If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “just as one human being argues on behalf of another human being” 16:22 j512 rc://*/ta/man/translate/figs-idiom שְׁנ֣וֹת מִסְפָּ֣ר יֶאֱתָ֑יוּ 1 Job is using the expression **years of number** to mean “a few years.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “a few years will go by” -16:22 z81v rc://*/ta/man/translate/figs-euphemism וְ⁠אֹ֖רַח לֹא־אָשׁ֣וּב אֶהֱלֹֽךְ 1 When Job says that he will **go** on a **path** and **not return**, he means that he will die. This is a mild way of referring to death. Your language may have a similar expression that you can use in your translation. You could also use plain language. Alternate translation: “and I will pass away” or “and then I will die” +16:22 z81v rc://*/ta/man/translate/figs-euphemism וְ⁠אֹ֖רַח לֹא־אָשׁ֣וּב אֶהֱלֹֽךְ 1 When Job says that he will **go** on a **path** and **not return**, he means that he will die. This is a mild way of referring to death. Your language may have a similar expression that you could use in your translation. You could also use plain language. Alternate translation: “and I will pass away” or “and then I will die” 17:intro rs6g 0 # Job 17 General Notes\n\n## Structure and Formatting\n\nThis chapter is the conclusion of Job’s response to Eliphaz’s second speech. Job expresses his disappointment with his friends’ advice, he asks Yahweh to help him, and he wishes that he had good things to hope for.\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry. 17:1 j513 rc://*/ta/man/translate/figs-hyperbole רוּחִ֣⁠י חֻ֭בָּלָה יָמַ֥⁠י נִזְעָ֗כוּ 1 Job is making an overstatement when he says that his **spirit** has already been **destroyed** and his **days** have already been **extinguished**. He means that this is nearly the case. If it would be helpful to your readers, you could state the meaning plainly. Alternate translation: “My spirit is nearly destroyed, my days are nearly extinguished” 17:1 j514 rc://*/ta/man/translate/figs-activepassive רוּחִ֣⁠י חֻ֭בָּלָה יָמַ֥⁠י נִזְעָ֗כוּ 1 If your language does not use these passive forms, you could express the ideas in active form or in another way that is natural in your language. Alternate translation: “My troubles have nearly destroyed my spirit and extinguished my days” @@ -1243,7 +1243,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 17:1 yjx4 rc://*/ta/man/translate/figs-idiom יָמַ֥⁠י נִזְעָ֗כוּ 1 Job is using the term **days** to mean a specific period of time, his lifetime. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “my life is extinguished” 17:1 j515 rc://*/ta/man/translate/figs-metaphor יָמַ֥⁠י נִזְעָ֗כוּ 1 Job is speaking as if his life were literally a flame that something had **extinguished** or snuffed out. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “my life is almost over” 17:1 j516 rc://*/ta/man/translate/translate-plural קְבָרִ֥ים לִֽ⁠י 1 While the term **graves** is plural, it seems unlikely that Job means he will be buried in more than one grave. (1) Job could be using the plural form to indicate an indefinite thing. Your language may use plural forms in the same way. If not, you could express the meaning in another way. Alternate translation: “there is a grave ready for me somewhere” (2) Job could be speaking of a graveyard or cemetery by association with the way that such a place contains many **graves**. Alternate translation: “the graveyard is ready for me” -17:1 awv1 rc://*/ta/man/translate/figs-euphemism קְבָרִ֥ים לִֽ⁠י 1 Job is saying that **graves** are ready for him to mean that he will die soon. This is a mild way of referring to death. Your language may have a similar expression that you can use in your translation. Alternate translation: “soon I will die” +17:1 awv1 rc://*/ta/man/translate/figs-euphemism קְבָרִ֥ים לִֽ⁠י 1 Job is saying that **graves** are ready for him to mean that he will die soon. This is a mild way of referring to death. Your language may have a similar expression that you could use in your translation. Alternate translation: “soon I will die” 17:2 jf81 rc://*/ta/man/translate/figs-idiom אִם־לֹ֣א הֲ֭תֻלִים עִמָּדִ֑⁠י 1 Job is using the word **If** to introduce a question that anticipates a negative answer. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation: “There are mockers with me, are there not?” 17:2 z26q rc://*/ta/man/translate/figs-rquestion אִם־לֹ֣א הֲ֭תֻלִים עִמָּדִ֑⁠י 1 Job is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “Surely there are mockers with me!” 17:2 j517 rc://*/ta/man/translate/figs-123person אִם־לֹ֣א הֲ֭תֻלִים עִמָּדִ֑⁠י 1 By **mockers**, Job most likely means his friends. He would be speaking of them in the third person even though they are present. If it would be helpful in your language, you could translate this in the second person. Alternate translation: “All three of you have been mocking me!” @@ -1253,7 +1253,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 17:3 j519 rc://*/ta/man/translate/figs-yousingular שִֽׂימָ⁠ה־נָּ֭א עָרְבֵ֣⁠נִי עִמָּ֑⁠ךְ 1 The word **you** and the implied “you” in the imperative **set** and in the imperative **be surety for** are singular because they refer to God. So use the singular form in your translation if your language marks that distinction. 17:3 fwk5 rc://*/ta/man/translate/figs-metaphor שִֽׂימָ⁠ה־נָּ֭א עָרְבֵ֣⁠נִי עִמָּ֑⁠ךְ 1 Job is speaking as if God would literally **set down**, that is, surrender to a court, something of value in order to guarantee Job’s appearance in court and good conduct. Job is similarly speaking as if God would literally **be surety** for him, that is, personally guarantee his appearance and conduct. Job speaks this way even though he says at the same time that God himself would be trying his case (that is the meaning of **with you**). Your culture may have a similar custom that you could use in your translation. You could also use plain language. Alternate translation: “Please put up a bond for me even as you try my case” 17:3 l8dv rc://*/ta/man/translate/figs-rquestion מִֽי ה֝֗וּא לְ⁠יָדִ֥⁠י יִתָּקֵֽעַ 1 Job is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “No one else will strike himself to my hand” -17:3 j520 rc://*/ta/man/translate/translate-symaction מִֽי ה֝֗וּא לְ⁠יָדִ֥⁠י יִתָּקֵֽעַ 1 Job is speaking of one person striking his hand against a second person’s hand as a symbolic action in order to show that he was committing himself to serve as a guarantor for that second person. Your culture may have a similar practice that you can use in your translation, and you can also explain the significance of this action. Alternate translation: “No one else will shake hands with me to pledge that he will be my guarantor” +17:3 j520 rc://*/ta/man/translate/translate-symaction מִֽי ה֝֗וּא לְ⁠יָדִ֥⁠י יִתָּקֵֽעַ 1 Job is speaking of one person striking his hand against a second person’s hand as a symbolic action in order to show that he was committing himself to serve as a guarantor for that second person. Your culture may have a similar practice that you could use in your translation, and you can also explain the significance of this action. Alternate translation: “No one else will shake hands with me to pledge that he will be my guarantor” 17:4 j521 rc://*/ta/man/translate/grammar-connect-words-phrases כִּֽי 1 Job is using the word **For** to introduce the reason why he said in the previous verse that he believed no one else would be a guarantor for him. Alternate translation: “My friends will not be my guarantors because” 17:4 fbr7 rc://*/ta/man/translate/figs-metaphor לִ֭בָּ⁠ם צָפַ֣נְתָּ מִּ⁠שָּׂ֑כֶל 1 Job is speaking as if God had literally **hidden** the **hearts** of his friends in a place where their hearts would not come in contact with **understanding**. Within the context of this image, Job is using the heart to represent the mind. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “you have kept their minds from understanding” 17:4 wj87 rc://*/ta/man/translate/figs-metaphor לֹ֣א תְרֹמֵֽם 1 Job is speaking as if God would literally **exalt** his friends or lift them up to a height. He means that God would honor them. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “you will not honor them” @@ -1262,7 +1262,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 17:5 i5ps rc://*/ta/man/translate/figs-euphemism וְ⁠עֵינֵ֖י בָנָ֣י⁠ו תִּכְלֶֽנָה 1 Job is speaking of how the **eyes** of people who are dying **fail** (no longer see) in order to describe those people dying. This is a poetic way of speaking about death. Your language may have a similar expression that you could use in your translation. You could also use plain language. Alternate translation: “his sons will certainly die” 17:5 j522 rc://*/ta/man/translate/figs-gendernotations בָנָ֣י⁠ו 1 Here the masculine term **sons** has a generic sense that includes both sons and daughters. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “his children” 17:6 j523 rc://*/ta/man/translate/writing-pronouns וְֽ֭⁠הִצִּגַ⁠נִי 1 The pronoun **he** refers to God. After briefly speaking directly to God in verses 3 and 4, Job now speaks of God once again in the third person. It may be helpful to clarify this for your readers. Alternate translation: “But God has made me” -17:6 kzr9 rc://*/ta/man/translate/figs-explicit לִ⁠מְשֹׁ֣ל עַמִּ֑ים 1 Job is using the word **saying** to mean that the **peoples** are citing him by name as an outstanding example of someone who seemed to be prospering because he was righteous but who came to ruin because he was actually wicked. Your language may have an expression for this practice of citing people by name as examples that you can use in your translation. Alternate translation: “a byword for the peoples” +17:6 kzr9 rc://*/ta/man/translate/figs-explicit לִ⁠מְשֹׁ֣ל עַמִּ֑ים 1 Job is using the word **saying** to mean that the **peoples** are citing him by name as an outstanding example of someone who seemed to be prospering because he was righteous but who came to ruin because he was actually wicked. Your language may have an expression for this practice of citing people by name as examples that you could use in your translation. Alternate translation: “a byword for the peoples” 17:6 me7l rc://*/ta/man/translate/translate-symaction וְ⁠תֹ֖פֶת לְ⁠פָנִ֣ים אֶֽהְיֶֽה 1 People were **spitting** in Job’s **face** as a symbolic action to show their contempt for him as a wicked person, which he appeared to them to be. If it would be helpful to your readers, you could explain the significance of this action. Alternate translation: “and people have even been spitting in my face to show their contempt for me because they think I am a wicked person” 17:7 a9ip rc://*/ta/man/translate/figs-metonymy וַ⁠תֵּ֣כַהּ מִ⁠כַּ֣עַשׂ עֵינִ֑⁠י 1 Job is using the term **eye** by association to mean sight. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “because of my sorrow, I can only see dimly” 17:7 my86 rc://*/ta/man/translate/figs-simile כַּ⁠צֵּ֣ל 1 The point of this comparison is that just as a **shadow** is insubstantial, so Job’s **members**, that is, the parts of his body, have become very thin. If it would be helpful in your language, you could make this point explicitly. Alternate translation: “have become as thin as a shadow” @@ -1282,7 +1282,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 17:12 j527 rc://*/ta/man/translate/figs-123person יָשִׂ֑ימוּ 1 Job is speaking about his friends in the third person. If it would be helpful in your language, you could translate this in the second person. Alternate translation: “You, my friends, change” or “You change” 17:12 j528 rc://*/ta/man/translate/figs-quotations א֝֗וֹר קָר֥וֹב מִ⁠פְּנֵי־חֹֽשֶׁךְ 1 Many interpreters believe that in this sentence, Job is summarizing what his friends have been telling him. You may wish to represent the sentence in your translation as a direct quotation. Alternate translation: “You say, ‘Light is near from the face of darkness’” 17:12 fif1 rc://*/ta/man/translate/figs-metonymy א֝֗וֹר קָר֥וֹב מִ⁠פְּנֵי־חֹֽשֶׁךְ 1 Here the word **face** represents the presence of something, by association with the way that people can see the face of a person who is present. Alternate translation: “Light is near from the presence of darkness” -17:12 j529 rc://*/ta/man/translate/writing-proverbs א֝֗וֹר קָר֥וֹב מִ⁠פְּנֵי־חֹֽשֶׁךְ 1 Job may be using a proverb, a short, popular saying about something that is generally true in life, to summarize what his friends have been telling him. Or his friends may have been quoting this proverb themselves in their advice to Job. Your language may have a similar saying that you can use in your translation. Alternate translation: “It’s always darkest before the dawn” +17:12 j529 rc://*/ta/man/translate/writing-proverbs א֝֗וֹר קָר֥וֹב מִ⁠פְּנֵי־חֹֽשֶׁךְ 1 Job may be using a proverb, a short, popular saying about something that is generally true in life, to summarize what his friends have been telling him. Or his friends may have been quoting this proverb themselves in their advice to Job. Your language may have a similar saying that you could use in your translation. Alternate translation: “It’s always darkest before the dawn” 17:13 h88c rc://*/ta/man/translate/figs-synecdoche בַּ֝⁠חֹ֗שֶׁךְ רִפַּ֥דְתִּי יְצוּעָֽ⁠י 1 Job is using the single activity of preparing a **bed** on which to sleep to mean all that is involved in making a place one’s home. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “if I have made my home in the realm of the dead” 17:13 j530 rc://*/ta/man/translate/figs-metonymy בַּ֝⁠חֹ֗שֶׁךְ 1 Job is using the term **darkness** to mean the realm of the dead, Sheol, by association with the way that it is dark there. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “if in the realm of the dead” 17:14 j531 rc://*/ta/man/translate/figs-quotesinquotes לַ⁠שַּׁ֣חַת קָ֭רָאתִי אָ֣בִ⁠י אָ֑תָּה 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “if I tell the pit that it is my father” or “if I call the pit my father” @@ -1299,7 +1299,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 17:16 j537 rc://*/ta/man/translate/translate-plural תֵּרַ֑דְנָה 1 The pronoun **they** refers to the hope that Job described in the previous verse. Job may be using a plural term to speak of the hope that he said would not be and the hope that he said no one would see, even though this is basically the same hope. If it would be more natural in your language, you could use a singular pronoun in your translation. Alternate translation: “Will it descend” or, as a statement, “Then it would descend” 17:16 yx83 rc://*/ta/man/translate/figs-metonymy בַּדֵּ֣י שְׁאֹ֣ל 1 Job is using the term **bars** to mean “gates,” by association with the way that bars keep a gate locked. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to the gates of Sheol” 17:16 j538 rc://*/ta/man/translate/figs-explicit בַּדֵּ֣י שְׁאֹ֣ל 1 Job means implicitly that if his hope went down to the **bars** or gates of Sheol, it would be admitted there. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “to Sheol and be admitted there” -17:16 z16e rc://*/ta/man/translate/figs-euphemism אִם־יַ֖חַד עַל־עָפָ֣ר נָֽחַת 1 When Job speaks of having **rest** in the **dust**, he means having died. This is a poetic way of referring to death. Your language may have a similar expression that you can use in your translation. Alternate translation: “Will we die together” or “Will my hope die with me” +17:16 z16e rc://*/ta/man/translate/figs-euphemism אִם־יַ֖חַד עַל־עָפָ֣ר נָֽחַת 1 When Job speaks of having **rest** in the **dust**, he means having died. This is a poetic way of referring to death. Your language may have a similar expression that you could use in your translation. Alternate translation: “Will we die together” or “Will my hope die with me” 17:16 ajw5 rc://*/ta/man/translate/figs-personification אִם־יַ֖חַד עַל־עָפָ֣ר נָֽחַת 1 Job is speaking of his hope as if it were a living thing that could have **rest**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Do I have nothing more to hope for in this life” 18:intro qk5f 0 # Job 18 General Notes\n\n## Structure and Formatting\n\nIn this chapter, Job’s friend Bildad speaks to him for a second time. As Eliphaz did in his second speech to Job in chapter 15, Bildad speaks more strongly to Job in this speech than he did in his first speech. Using much of the same language that Job used in chapters 16 and 17, Bildad defends himself and the other two friends and warns Job that God will punish him severely if he continues to be wicked (as Bildad believes him to be).\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry. 18:2 b4en rc://*/ta/man/translate/figs-rquestion עַד־אָ֤נָה ׀ תְּשִׂימ֣וּ⁠ן קִנְצֵ֣י לְ⁠מִלִּ֑ין 1 Bildad is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “You should make an end of words right now!” or “It is not helpful for you to keep saying such things!” @@ -1354,9 +1354,9 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 18:17 j552 rc://*/ta/man/translate/figs-metonymy מִנִּי־אָ֑רֶץ 1 Bildad is using the term **earth** by association to mean the people who live on the earth. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “from among the people who live on the earth” 18:17 y9j9 rc://*/ta/man/translate/figs-metonymy שֵׁ֥ם 1 Here, **name** represents a person’s fame and reputation. Alternate translation: “reputation” 18:17 fs6r rc://*/ta/man/translate/figs-metaphor עַל־פְּנֵי־חֽוּץ 1 Bildad is speaking as if the surface of the land or ground were literally its **face**. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “upon the surface of the land” -18:18 er2m rc://*/ta/man/translate/writing-pronouns יֶ֭הְדְּפֻ⁠הוּ מֵ⁠א֣וֹר אֶל־חֹ֑שֶׁךְ 1 The pronoun **They** is an indefinite pronoun that does not have a specific referent in the immediate context. If it would be more natural in your language, you could translate this with a different expression that does not use an indefinite pronoun. Alternate translation: “He will be driven from light into darkness” +18:18 er2m rc://*/ta/man/translate/writing-pronouns יֶ֭הְדְּפֻ⁠הוּ מֵ⁠א֣וֹר אֶל־חֹ֑שֶׁךְ 1 The pronoun **They** is an indefinite pronoun that does not have a specific referent in the immediate context. If it would be more natural in your language, you could translate this with an equivalent expression that does not use an indefinite pronoun. Alternate translation: “He will be driven from light into darkness” 18:18 w8ix rc://*/ta/man/translate/figs-metaphor יֶ֭הְדְּפֻ⁠הוּ מֵ⁠א֣וֹר אֶל־חֹ֑שֶׁךְ 1 Bildad is using the term **light** to represent life and the term **darkness** to represent death. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “He will be driven from among the living into the abode of the dead” -18:18 dr9v rc://*/ta/man/translate/writing-pronouns וּֽ⁠מִ⁠תֵּבֵ֥ל יְנִדֻּֽ⁠הוּ 1 The pronoun **they** is an indefinite pronoun that does not have a specific referent in the immediate context. If it would be helpful in your language, you could translate this with a different expression that does not use an indefinite pronoun. Alternate translation: “yes, he will be chased from the world” +18:18 dr9v rc://*/ta/man/translate/writing-pronouns וּֽ⁠מִ⁠תֵּבֵ֥ל יְנִדֻּֽ⁠הוּ 1 The pronoun **they** is an indefinite pronoun that does not have a specific referent in the immediate context. If it would be helpful in your language, you could translate this with an equivalent expression that does not use an indefinite pronoun. Alternate translation: “yes, he will be chased from the world” 18:20 wn9y rc://*/ta/man/translate/figs-merism עַל־י֭וֹמ⁠וֹ נָשַׁ֣מּוּ אַחֲרֹנִ֑ים וְ֝⁠קַדְמֹנִ֗ים אָ֣חֲזוּ שָֽׂעַר 1 Bildad is using two groups of people to mean all people. If it would be helpful in your language, you could use an equivalent expression or plain language. This could mean: (1) people who live after God punishes the wicked person and people who were alive beforehand and recognized that God would punish the wicked person. Alternate translation: “The way God punishes him will make a great impression on everyone who ever hears of him” (2) people who live to the west of the wicked person and people who live to the east of the wicked person. Alternate translation: “The way God punishes him will make a great impression on the people who live all around him” 18:20 j553 rc://*/ta/man/translate/figs-nominaladj אַחֲרֹנִ֑ים וְ֝⁠קַדְמֹנִ֗ים 1 If Bildad is speaking of people who live **after** and **before** God punishes the wicked person, then he is using those adjectives as nouns to mean certain groups of people. The ULT adds the word **ones** in each case to suggest this. Your language may use adjectives in the same way. If not, you can translate these words with equivalent phrases. Alternate translation: “Those who live after him … and those who see what is going to happen to him” 18:20 r4pt rc://*/ta/man/translate/figs-idiom י֭וֹמ⁠וֹ 1 Bildad is using the term **day** to mean what happens to the wicked person at a particular time, the time when God punishes him. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “what happens to him when God punishes him” @@ -1405,7 +1405,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 19:19 uf7f rc://*/ta/man/translate/figs-possession מְתֵ֣י סוֹדִ֑⁠י 1 Job is using this possessive form to describe the **friends** with whom he took **counsel**, that is, the friends with whom he shared his private thoughts and whose advice he asked. Alternate translation: “the friends in whom I confided” 19:19 t7hn rc://*/ta/man/translate/figs-activepassive נֶהְפְּכוּ־בִֽ⁠י 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “have turned against me” 19:20 j565 rc://*/ta/man/translate/figs-genericnoun בְּ⁠עוֹרִ֣⁠י וּ֭⁠בִ⁠בְשָׂרִ⁠י דָּבְקָ֣ה עַצְמִ֑⁠י 1 Job is not referring to a specific **bone**. He means all of his bones. It may be more natural in your language to express this meaning by using a plural form. Alternate translation: “My bones cling to my skin and to my flesh” -19:20 lt45 rc://*/ta/man/translate/figs-personification בְּ⁠עוֹרִ֣⁠י וּ֭⁠בִ⁠בְשָׂרִ⁠י דָּבְקָ֣ה עַצְמִ֑⁠י 1 Job is speaking of this representative **bone** as if it were living thing that could **cling** to his **skin** and **flesh**. He means that his bones are right next to his skin and flesh, that is, all of the muscle in between has wasted away. Your language may have a similar expression that you can use in your translation. You could also state the meaning plainly. Alternate translation: “I am just skin and bones” +19:20 lt45 rc://*/ta/man/translate/figs-personification בְּ⁠עוֹרִ֣⁠י וּ֭⁠בִ⁠בְשָׂרִ⁠י דָּבְקָ֣ה עַצְמִ֑⁠י 1 Job is speaking of this representative **bone** as if it were living thing that could **cling** to his **skin** and **flesh**. He means that his bones are right next to his skin and flesh, that is, all of the muscle in between has wasted away. Your language may have a similar expression that you could use in your translation. You could also state the meaning plainly. Alternate translation: “I am just skin and bones” 19:20 ud4z rc://*/ta/man/translate/figs-metaphor וָ֝⁠אֶתְמַלְּטָ֗⁠ה בְּ⁠ע֣וֹר שִׁנָּֽ⁠י 1 Job is speaking as if he had barely **escaped** from some disaster, and he is describing what he was able to escape with. Interpreters have different ideas about what he is describing, but they generally agree that it means something insignificant. Alternate translation: “and there is practically nothing left of me” 19:21 ux63 rc://*/ta/man/translate/figs-reduplication חָנֻּ֬⁠נִי חָנֻּ֣⁠נִי 1 Job is repeating the verb **Pity** in order to intensify the idea that it expresses. If your language can repeat words for intensification, it would be appropriate to do that here in your translation. If not, your language may have another way of expressing the emphasis. Alternate translation: “Please have pity on me” 19:21 tbg5 rc://*/ta/man/translate/figs-metonymy יַד־אֱ֝ל֗וֹהַּ נָ֣גְעָה בִּֽ⁠י 1 Here the **hand of God** represents the power and activity of God. If it would be helpful in your language, you could use an equivalent expression or state the meaning plainly. Alternate translation: “God is powerfully afflicting me” @@ -1427,13 +1427,13 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 19:25 j574 rc://*/ta/man/translate/figs-nominaladj וְ֝⁠אַחֲר֗וֹן 1 Job is using the adjective **last** as a noun to mean a certain time. This could mean: (1) a “later” time, after Job has died. Alternate translation: “after I have died” (2) that Job is the “last” time, the time at the end of the world. Alternate translation: “and that at the end of the world” 19:25 yy3q rc://*/ta/man/translate/translate-symaction יָקֽוּם 1 In this culture, people stood up when they were about to speak. This was a symbolic action by which they indicated that they had something important to say. Standing up commanded the attention of the people they wanted to listen to them. In this context, the important thing that the redeemer had to say would be that Job was innocent. If it would be helpful to your readers, you could explain the significance of this action. Alternate translation: “he will stand and speak in my defense” 19:25 j575 rc://*/ta/man/translate/figs-metonymy עַל־עָפָ֥ר 1 Job is using the term **dust** by association to mean the earth, on whose surface there is dust. This may also be a poetic allusion to the fact that Job would be dead and at “rest” in the “dust,” as he said in [17:16](../17/16.md). If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “upon the earth” -19:26 j576 rc://*/ta/man/translate/writing-pronouns וְ⁠אַחַ֣ר ע֭וֹרִֽ⁠י נִקְּפוּ־זֹ֑את 1 The pronoun **they** is an indefinite pronoun that does not have a specific referent in the immediate context. If it would be helpful in your language, you could translate this with a different expression that does not use an indefinite pronoun. Alternate translation: “and that after my skin has been stricken off” +19:26 j576 rc://*/ta/man/translate/writing-pronouns וְ⁠אַחַ֣ר ע֭וֹרִֽ⁠י נִקְּפוּ־זֹ֑את 1 The pronoun **they** is an indefinite pronoun that does not have a specific referent in the immediate context. If it would be helpful in your language, you could translate this with an equivalent expression that does not use an indefinite pronoun. Alternate translation: “and that after my skin has been stricken off” 19:26 t5gt rc://*/ta/man/translate/figs-metaphor וְ⁠אַחַ֣ר ע֭וֹרִֽ⁠י נִקְּפוּ־זֹ֑את 1 Job is speaking as if someone or something might literally **strike** the **skin** off his bones. He could mean: (1) that his body will decay so that only the bones are left. Alternate translation: “and that even after my body decays so that only the bones are left” (2) that worms, such as he mentioned in [17:14](../17/14.md), will eat the skin off his bones. Alternate translation: “and that even after worms eat the skin off my bones” 19:26 j577 rc://*/ta/man/translate/figs-explicit וּ֝⁠מִ⁠בְּשָׂרִ֗⁠י 1 Job could be saying that he will **behold God**: (1) from the vantage point of his flesh, that is, from within his body. This would be an implicit expression of faith and confidence in the resurrection of the body. Alternate translation: “yet from my resurrected body” (2) apart from his flesh, that is, as a spirit after death. Alternate translation: “yet as a spirit after death” 19:26 p2pl rc://*/ta/man/translate/figs-explicit אֶֽחֱזֶ֥ה אֱלֽוֹהַּ 1 As the General Notes to chapter 13 discuss, in this culture, a subject would be able to look a sovereign in the face if the sovereign favored that subject. Job seems to be alluding here to that cultural norm. The implication is that God will no longer consider him guilty but acknowledge that he was innocent all along. Job indicates in the previous verse that God will also acknowledge his innocence publicly to everyone on earth. Alternate translation: “I will be able to look God in the face because he will affirm that I am innocent” 19:27 j578 rc://*/ta/man/translate/figs-parallelism אֲנִ֨י ׀ אֶֽחֱזֶה־לִּ֗⁠י וְ⁠עֵינַ֣⁠י רָא֣וּ 1 These two phrases mean similar things. Job is using repetition to emphasize the idea that the phrases express. If it would be helpful to your readers, you could combine them. Alternate translation: “I myself will see very clearly” 19:27 j579 rc://*/ta/man/translate/writing-pronouns אֲנִ֨י ׀ אֶֽחֱזֶה 1 For emphasis, Job is stating the pronoun **I**, whose meaning is already present in the verb translated **will behold**. If your language can state implied pronouns explicitly for emphasis, you may want to use that construction here in your translation. Other languages may have other ways of bringing out this emphasis. Alternate translation: “I will certainly behold” -19:27 m1wt rc://*/ta/man/translate/figs-synecdoche וְ⁠עֵינַ֣⁠י רָא֣וּ 1 Job is using one part of himself, his **eyes**, to mean all of him in the act of seeing. Your language may have a similar expression that you can use in your translation. Alternate translation: “and see with my own eyes” +19:27 m1wt rc://*/ta/man/translate/figs-synecdoche וְ⁠עֵינַ֣⁠י רָא֣וּ 1 Job is using one part of himself, his **eyes**, to mean all of him in the act of seeing. Your language may have a similar expression that you could use in your translation. Alternate translation: “and see with my own eyes” 19:27 k566 rc://*/ta/man/translate/figs-ellipsis וְ⁠לֹא־זָ֑ר 1 Job is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. In this context, the word **stranger** means “someone else.” But it is also an allusion to what Job said in verse 15, that people who knew him now regard him as a “stranger.” Alternate translation: “and it will not be someone else who beholds him” 19:27 c3pc rc://*/ta/man/translate/figs-metaphor כָּל֖וּ כִלְיֹתַ֣⁠י בְּ⁠חֵקִֽ⁠י 1 Here, the **kidneys** figuratively represents the emotions. Job is saying that he is overcome with emotion at the thought of seeing God. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “I am overcome with emotion at this thought” 19:28 np8p rc://*/ta/man/translate/figs-quotesinquotes כִּ֣י תֹ֭אמְרוּ מַה־נִּרְדָּף־ל֑⁠וֹ וְ⁠שֹׁ֥רֶשׁ דָּ֝בָ֗ר נִמְצָא־בִֽ⁠י 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “If you say that you are still going to persecute me because you believe that the root of the matter is found in me” @@ -1466,7 +1466,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 20:7 j589 rc://*/ta/man/translate/figs-rquestion אַיּֽ⁠וֹ 1 The people who are asking about the wicked person are using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “He is gone completely!” 20:8 rep3 rc://*/ta/man/translate/figs-metaphor יָ֭עוּף 1 Zophar is speaking as if a wicked person would literally **fly away**. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “He will vanish” 20:8 j590 rc://*/ta/man/translate/figs-simile כַּ⁠חֲל֣וֹם 1 The point of this comparison is that just as when a **dream** ends, the person who had the dream realizes that it was not real, so it will be as if the wicked person had never existed. If it would be helpful in your language, you could make this point explicitly. Alternate translation: “as if he had never existed” -20:8 byk9 rc://*/ta/man/translate/writing-pronouns וְ⁠לֹ֣א יִמְצָא֑וּ⁠הוּ 1 **They** is an indefinite pronoun that does not have a specific referent in the immediate context. If it would be helpful in your language, you could translate this with a different expression that does not use an indefinite pronoun. Alternate translation: “and no one will be able to find him” +20:8 byk9 rc://*/ta/man/translate/writing-pronouns וְ⁠לֹ֣א יִמְצָא֑וּ⁠הוּ 1 **They** is an indefinite pronoun that does not have a specific referent in the immediate context. If it would be helpful in your language, you could translate this with an equivalent expression that does not use an indefinite pronoun. Alternate translation: “and no one will be able to find him” 20:8 j591 rc://*/ta/man/translate/figs-activepassive וְ֝⁠יֻדַּ֗ד 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “he will flee” 20:8 j592 rc://*/ta/man/translate/figs-metaphor וְ֝⁠יֻדַּ֗ד 1 Zophar is speaking as if a wicked person would literally **be chased away** or flee. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “and he will vanish” 20:9 xu8t rc://*/ta/man/translate/figs-synecdoche עַ֣יִן שְׁ֭זָפַתּ⁠וּ וְ⁠לֹ֣א תוֹסִ֑יף 1 Zophar is using one part of a person, his **eye**, to mean all of that person in the act of seeing. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Anyone who previously saw him will not continue to see him” @@ -1475,7 +1475,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 20:10 lji7 rc://*/ta/man/translate/figs-synecdoche וְ֝⁠יָדָ֗י⁠ו תָּשֵׁ֥בְנָה אוֹנֽ⁠וֹ 1 Zophar is using one part of a wicked person, his **hands**, to mean all of him. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and he will return his wealth” 20:10 j593 rc://*/ta/man/translate/figs-explicit וְ֝⁠יָדָ֗י⁠ו תָּשֵׁ֥בְנָה אוֹנֽ⁠וֹ 1 The implication is that this is **wealth** that a wicked person obtained fraudulently or by oppression and that he has been required to **return**. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “and he will have to return the wealth that he obtained fraudulently and by oppression” 20:11 re6y rc://*/ta/man/translate/figs-synecdoche עַ֭צְמוֹתָי⁠ו מָלְא֣וּ 1 Zophar is using one part of a wicked person, his **bones**, to mean his whole body. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “His body is full” -20:11 je7r rc://*/ta/man/translate/figs-euphemism וְ֝⁠עִמּ֗⁠וֹ עַל־עָפָ֥ר תִּשְׁכָּֽב 1 Zophar is using the phrase **lie down … in the dust** to mean “die.” This is a poetic way of referring to death. Your language may have a similar expression that you can use in your translation. Alternate translation: “but it will die with him” +20:11 je7r rc://*/ta/man/translate/figs-euphemism וְ֝⁠עִמּ֗⁠וֹ עַל־עָפָ֥ר תִּשְׁכָּֽב 1 Zophar is using the phrase **lie down … in the dust** to mean “die.” This is a poetic way of referring to death. Your language may have a similar expression that you could use in your translation. Alternate translation: “but it will die with him” 20:11 j594 rc://*/ta/man/translate/figs-personification וְ֝⁠עִמּ֗⁠וֹ עַל־עָפָ֥ר תִּשְׁכָּֽב 1 Zophar is speaking of the **vigor** of a wicked person as if it were a living thing that could **lie down in the dust** or die. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “but he will die while he is still young and strong” 20:12 w36z rc://*/ta/man/translate/figs-metaphor תַּמְתִּ֣יק בְּ⁠פִ֣י⁠ו רָעָ֑ה 1 Zophar is speaking as if a wicked person could literally put **wickedness** in his **mouth** and taste it and find it **sweet**. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “he enjoys wickedness” 20:12 j595 rc://*/ta/man/translate/figs-abstractnouns תַּמְתִּ֣יק בְּ⁠פִ֣י⁠ו רָעָ֑ה 1 If your language does not use an abstract noun for the idea of **wickedness**, you could express the same idea in another way. Alternate translation: “wicked things are sweet in his mouth” or “he enjoys doing wicked things” @@ -1501,7 +1501,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 20:20 zi35 rc://*/ta/man/translate/figs-doublenegatives בַּ֝⁠חֲמוּד֗⁠וֹ לֹ֣א יְמַלֵּֽט 1 If it would be clearer in your language, you could translate this with a positive expression. Alternate translation: “he will lose all of the things that he desired” 20:21 e2vt rc://*/ta/man/translate/figs-explicit אֵין־שָׂרִ֥יד לְ⁠אָכְל֑⁠וֹ 1 This could mean implicitly: (1) Alternate translation: “There is nothing left after he has eaten” (2) Alternate translation: “There is nothing left for him to eat” 20:22 j603 rc://*/ta/man/translate/figs-metaphor בִּ⁠מְלֹ֣אות שִׂ֭פְק⁠וֹ 1 Zophar is speaking of the **wealth** of a wicked person as if he were a container that could become full. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Even if he becomes very wealthy,” -20:22 k3n2 rc://*/ta/man/translate/figs-idiom יֵ֣צֶר ל֑⁠וֹ 1 Zophar is using this expression to mean that the wicked person will experience great distress. Your language may have a similar expression that you can use in your translation. You could also use plain language. Alternate translation: “he will be in dire straits” or “he will experience great distress” +20:22 k3n2 rc://*/ta/man/translate/figs-idiom יֵ֣צֶר ל֑⁠וֹ 1 Zophar is using this expression to mean that the wicked person will experience great distress. Your language may have a similar expression that you could use in your translation. You could also use plain language. Alternate translation: “he will be in dire straits” or “he will experience great distress” 20:22 j604 rc://*/ta/man/translate/figs-nominaladj כָּל־יַ֖ד עָמֵ֣ל תְּבוֹאֶֽ⁠נּוּ 1 Zophar is using the adjective **troubling** as a noun to mean a certain kind of person. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “the hand of every person who causes trouble will come against him” 20:22 tq3y rc://*/ta/man/translate/figs-metonymy כָּל־יַ֖ד עָמֵ֣ל תְּבוֹאֶֽ⁠נּוּ 1 Here, **hand** represents the power and activity of a person. If it would be helpful in your language, you could use an equivalent expression or state the meaning plainly. Alternate translation: “every person who causes trouble will work against him” 20:22 j605 rc://*/ta/man/translate/figs-hyperbole כָּל־יַ֖ד עָמֵ֣ל תְּבוֹאֶֽ⁠נּוּ 1 Zophar says **every** here as a generalization for emphasis. If it would be clearer in your language, you could use a different way to express the emphasis. Alternate translation: “people who cause trouble will work against him” @@ -1608,7 +1608,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 21:22 ail2 rc://*/ta/man/translate/figs-rquestion הַ⁠לְ⁠אֵ֥ל יְלַמֶּד־דָּ֑עַת וְ֝⁠ה֗וּא רָמִ֥ים יִשְׁפּֽוֹט 1 Job is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “No one can teach knowledge to God, since he judges the ones being high!” 21:22 x9p8 rc://*/ta/man/translate/figs-metonymy רָמִ֥ים 1 Job is probably using the term **high** by association to mean angels, who are high in heaven. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “even the angels” 21:23 j658 rc://*/ta/man/translate/writing-pronouns זֶ֗ה 1 The pronoun **This** does not refer to a specific person. Job is using it to describe one kind of person and to introduce a contrast with a different kind of person, whom he describes as “That one” in verse 25. It may be helpful to clarify this for your readers. Alternate translation: “One person” -21:23 krv3 rc://*/ta/man/translate/figs-idiom בְּ⁠עֶ֣צֶם תֻּמּ֑⁠וֹ 1 In this expression, the word **bone** indicates the essence of something. Your language may have a comparable expression that you can use in your translation. Alternate translation: “at the height of his perfection” +21:23 krv3 rc://*/ta/man/translate/figs-idiom בְּ⁠עֶ֣צֶם תֻּמּ֑⁠וֹ 1 In this expression, the word **bone** indicates the essence of something. Your language may have a comparable expression that you could use in your translation. Alternate translation: “at the height of his perfection” 21:23 j659 rc://*/ta/man/translate/figs-abstractnouns בְּ⁠עֶ֣צֶם תֻּמּ֑⁠וֹ 1 If your language does not use an abstract noun for the idea of **perfection**, you could express the same idea in another way. Alternate translation: “while he is still perfectly healthy” 21:23 j660 rc://*/ta/man/translate/figs-hyperbole כֻּ֝לּ֗⁠וֹ שַׁלְאֲנַ֥ן וְ⁠שָׁלֵֽיו 1 Job says **all** here as a generalization for emphasis. If it would be clearer in your language, you could use a different way to express the emphasis. Alternate translation: “he is very tranquil and secure” 21:23 j661 rc://*/ta/man/translate/figs-doublet כֻּ֝לּ֗⁠וֹ שַׁלְאֲנַ֥ן וְ⁠שָׁלֵֽיו 1 The terms **tranquil** and **secure** mean similar things. Job may be using the two terms together for emphasis. However, there is a slight difference between them. The word **tranquil** refers more to a person not having to worry about threats, while the word **secure** refers more to a person being wealthy. You could express both words with a single phrase that would communicate emphasis, or you could use two words to bring out the different shades of meaning. Alternate translation: “he is very comfortable” or “he is so wealthy that he does not worry” @@ -1616,11 +1616,11 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 21:24 uug7 rc://*/ta/man/translate/figs-synecdoche וּ⁠מֹ֖חַ עַצְמוֹתָ֣י⁠ו יְשֻׁקֶּֽה 1 Job is using one aspect of this person’s health, the fact that the **marrow of his bones** is healthy, to indicate that the person is healthy in general. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and he is very healthy” 21:24 sa7q rc://*/ta/man/translate/figs-activepassive יְשֻׁקֶּֽה 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “is moist” 21:25 s5ge rc://*/ta/man/translate/writing-pronouns וְ⁠זֶ֗ה 1 See how you translated the expression “This one” in [21:23](../21/23.md). Alternate translation: “But another person” -21:25 m7zq rc://*/ta/man/translate/figs-idiom בְּ⁠נֶ֣פֶשׁ מָרָ֑ה 1 Like the word “bone” in verse 21, in this expression, the word **soul** indicates the essence of something. Your language may have a comparable expression that you can use in your translation. Alternate translation: “in the depths of bitterness” +21:25 m7zq rc://*/ta/man/translate/figs-idiom בְּ⁠נֶ֣פֶשׁ מָרָ֑ה 1 Like the word “bone” in verse 21, in this expression, the word **soul** indicates the essence of something. Your language may have a comparable expression that you could use in your translation. Alternate translation: “in the depths of bitterness” 21:25 k7cw rc://*/ta/man/translate/figs-abstractnouns בְּ⁠נֶ֣פֶשׁ מָרָ֑ה 1 If your language does not use an abstract noun for the idea of **bitterness**, you could express the same idea in another way. Alternate translation: “when his life is very bitter” 21:25 j662 rc://*/ta/man/translate/figs-metaphor וְ⁠לֹֽא־אָ֝כַ֗ל בַּ⁠טּוֹבָֽה 1 Job is talking about more than food here, and so when he speaks as if a person could literally have **eaten** things that are **good** (although in this case the person did not), he means experiencing those things. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “and he has not experienced the good” 21:25 xpm3 rc://*/ta/man/translate/figs-nominaladj וְ⁠לֹֽא־אָ֝כַ֗ל בַּ⁠טּוֹבָֽה 1 Job is using the adjective **good** as a noun to mean a certain kind of thing. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “and he has not experienced good things” or “and he has not enjoyed good things” -21:26 fc95 rc://*/ta/man/translate/figs-euphemism יַ֭חַד עַל־עָפָ֣ר יִשְׁכָּ֑בוּ 1 Job is using the phrase **lie down … in the dust** to mean “die.” This is a poetic way of referring to death. Your language may have a similar expression that you can use in your translation. You could also use plain language. Alternate translation: “They both die and are buried” +21:26 fc95 rc://*/ta/man/translate/figs-euphemism יַ֭חַד עַל־עָפָ֣ר יִשְׁכָּ֑בוּ 1 Job is using the phrase **lie down … in the dust** to mean “die.” This is a poetic way of referring to death. Your language may have a similar expression that you could use in your translation. You could also use plain language. Alternate translation: “They both die and are buried” 21:26 j663 rc://*/ta/man/translate/figs-genericnoun וְ֝⁠רִמָּ֗ה תְּכַסֶּ֥ה עֲלֵי⁠הֶֽם 1 Job is not referring to a specific **worm**. He means worms in general. It may be more natural in your language to express this meaning by using a plural form. Alternate translation: “and worms cover them both” 21:26 tyf2 rc://*/ta/man/translate/figs-explicit וְ֝⁠רִמָּ֗ה תְּכַסֶּ֥ה עֲלֵי⁠הֶֽם 1 The implication of worms covering the bodies of these dead people is that the worms are eating their bodies. For clarity, you could indicate that in your. Alternate translation: “and worms eat their bodies” 21:27 veu9 rc://*/ta/man/translate/figs-explicit יָ֭דַעְתִּי מַחְשְׁבֽוֹתֵי⁠כֶ֑ם וּ֝⁠מְזִמּ֗וֹת 1 Job implicitly means that he knows his friends are thinking of him when they speak of a wicked person. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “I know that when you speak of a wicked person, you are speaking of me, and I know the notions” @@ -1649,7 +1649,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 21:31 ri98 rc://*/ta/man/translate/figs-metaphor דַּרְכּ֑⁠וֹ 1 Job is speaking of how a person lives as if that were a **way** or path that the person was walking along. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “his manner of life” 21:31 wlf1 rc://*/ta/man/translate/figs-metonymy עַל־פָּנָ֣י⁠ו 1 Here the word **face** represents the presence of a person by association with the way people can see the face of someone who is present. Alternate translation: “to him personally” 21:31 wn61 rc://*/ta/man/translate/figs-idiom וְ⁠הֽוּא־עָ֝שָׂ֗ה מִ֣י יְשַׁלֶּם־לֽ⁠וֹ 1 As in verse 19, here the word **repay** has the sense of “punish.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation, as a statement: “God does not punish him for what he has done.” -21:32 j678 rc://*/ta/man/translate/grammar-connect-logic-contrast וְ֭⁠הוּא לִ⁠קְבָר֣וֹת יוּבָ֑ל 1 The word that the ULT translates as **brought forth** here is the same word that it translates as “brought forth” in verse 30. Job is saying that a wicked person is not only spared from God’s punishment, he is buried with honor in a great procession (which Job describes further in the next verse). Your language may similarly have a term that you can use in both contexts to show the contrast that Job is drawing here between what a wicked person deserves and what he gets. +21:32 j678 rc://*/ta/man/translate/grammar-connect-logic-contrast וְ֭⁠הוּא לִ⁠קְבָר֣וֹת יוּבָ֑ל 1 The word that the ULT translates as **brought forth** here is the same word that it translates as “brought forth” in verse 30. Job is saying that a wicked person is not only spared from God’s punishment, he is buried with honor in a great procession (which Job describes further in the next verse). Your language may similarly have a term that you could use in both contexts to show the contrast that Job is drawing here between what a wicked person deserves and what he gets. 21:32 g68a rc://*/ta/man/translate/figs-activepassive וְ֭⁠הוּא & יוּבָ֑ל 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “Indeed, people will carry him” 21:32 j679 rc://*/ta/man/translate/figs-explicit וְֽ⁠עַל־גָּדִ֥ישׁ יִשְׁקֽוֹד 1 The implication is that people will keep **watch** over the wicked person’s **burial mound** to make sure that it is kept in good order and not desecrated. In other words, even in death the wicked person has an honored place in the community. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “and people from the community will watch his burial mound to make sure that no one desecrates it” 21:32 j680 rc://*/ta/man/translate/translate-unknown גָּדִ֥ישׁ 1 In this culture, to show special honor to a person after his death, people might build a **mound** of stones or earth over his grave. If your readers would not be familiar with this practice, in your translation you could name a comparable practice of your own culture, or you could convey the meaning with a general expression. Alternate translation: “his honorable burial site” @@ -1672,7 +1672,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 22:5 zd3w rc://*/ta/man/translate/figs-rquestion הֲ⁠לֹ֣א רָעָֽתְ⁠ךָ֣ רַבָּ֑ה 1 Eliphaz is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “Your wickedness is great!” 22:5 j688 rc://*/ta/man/translate/figs-hyperbole וְ⁠אֵֽין־קֵ֝֗ץ לַ⁠עֲוֺנֹתֶֽי⁠ךָ 1 Eliphaz says **no end** here as a generalization for emphasis. If it would be clearer in your language, you could use a different way to express the emphasis. Alternate translation: “And you are guilty of very many iniquities” 22:6 z1dn rc://*/ta/man/translate/grammar-connect-words-phrases כִּֽי 1 Eliphaz is not saying that Job has definitely done the wrongs that he describes in this verse and the next three verses. He is using the word **For** to encourage Job to consider what he might have done wrong, since God seems to be punishing him for something. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation: “Perhaps” or “Consider whether” -22:6 hip2 rc://*/ta/man/translate/figs-explicit תַחְבֹּ֣ל אַחֶ֣י⁠ךָ חִנָּ֑ם 1 By **without cause**, Eliphaz probably means that Job did not need to take a garment in pledge as security for the kind of small loan that a laborer in this culture would require. Job was a wealthy man, Eliphaz notes in verse 8, and he could afford a relatively small loss, while the outer garment the laborer would have to give in pledge (described in the second half of the verse) probably represented his most valuable possession. Eliphaz may also be suggesting that the laborer was trustworthy and Job could have and should have trusted him to repay the loan without demanding security. Your culture may have terms and customs relating to loans and pledges that you can use in your translation to bring out the implicit meaning here. Alternate translation: “you have forced your brother to give you his outer garment as security for a loan, even though you did not need to do that” +22:6 hip2 rc://*/ta/man/translate/figs-explicit תַחְבֹּ֣ל אַחֶ֣י⁠ךָ חִנָּ֑ם 1 By **without cause**, Eliphaz probably means that Job did not need to take a garment in pledge as security for the kind of small loan that a laborer in this culture would require. Job was a wealthy man, Eliphaz notes in verse 8, and he could afford a relatively small loss, while the outer garment the laborer would have to give in pledge (described in the second half of the verse) probably represented his most valuable possession. Eliphaz may also be suggesting that the laborer was trustworthy and Job could have and should have trusted him to repay the loan without demanding security. Your culture may have terms and customs relating to loans and pledges that you could use in your translation to bring out the implicit meaning here. Alternate translation: “you have forced your brother to give you his outer garment as security for a loan, even though you did not need to do that” 22:6 j689 rc://*/ta/man/translate/figs-metaphor אַחֶ֣י⁠ךָ 1 Eliphaz is using the term **brother** figuratively to mean a fellow human being. He is suggesting that Job should feel an affinity for any fellow human. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “your fellow human being” 22:6 qq5g rc://*/ta/man/translate/figs-explicit וּ⁠בִגְדֵ֖י עֲרוּמִּ֣ים תַּפְשִֽׁיט 1 The word translated **naked** can describe people who have little clothing, and that seems to be the meaning here. It would not make sense to speak of the **clothing** of people who were **naked** in the sense of having no clothing. The idea seems to be that by taking in pledge an outer garment that a laborer would also use as a blanket at night, Job was leaving that person without enough clothing to stay warm. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “indeed, you have left that person without enough clothing to stay warm” 22:7 j690 rc://*/ta/man/translate/figs-nominaladj עָיֵ֣ף & וּ֝⁠מֵ⁠רָעֵ֗ב 1 Eliphaz is using the adjectives **weary** and **hungry** as nouns to mean certain kinds of people. Your language may use adjectives in the same way. If not, you can translate these words with equivalent phrases. Alternate translation: “weary people … and from hungry people” @@ -1727,7 +1727,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 22:20 jwg8 rc://*/ta/man/translate/figs-activepassive אִם־לֹ֣א נִכְחַ֣ד קִימָ֑⁠נוּ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who does the action, the context suggests that it is God. Alternate translation: “God has cut off our enemies!” 22:20 j715 rc://*/ta/man/translate/figs-metaphor אִם־לֹ֣א נִכְחַ֣ד קִימָ֑⁠נוּ 1 To make a different point, that God actually judges wicked people in this life, Eliphaz is echoing what Job said in [21:21](../21/21..md). There Job spoke of a wicked person dying as if he were literally being **cut off**, like a branch from a tree. See how you translated the similar expression there. Alternate translation: “God has ended the lives of our enemies!” 22:20 j716 rc://*/ta/man/translate/figs-metaphor וְ֝⁠יִתְרָ֗⁠ם אָ֣כְלָה אֵֽשׁ 1 Eliphaz depicts innocent and righteous people as speaking as if **fire** had destroyed the **possessions** of wicked people. Eliphaz depicts them as speaking as if the fire had literally **devoured** or eaten the possessions. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “And they have lost their possessions” or “And other people will now get their possessions” -22:21 aj2c rc://*/ta/man/translate/figs-explicit הַסְכֶּן־נָ֣א עִמּ֑⁠וֹ וּ⁠שְׁלם 1 Eliphaz is echoing his own words at the beginning of this speech and Job’s words in his preceding speech. In verse 2, Eliphaz insisted that a person cannot be “useful to God,” that is, a person can do nothing to win God’s favor or to put God under obligation. Here Eliphaz uses a different form of the same verb to encourage Job to **Reconcile** with God. A person, he says, can at least cultivate a good relationship with God. Job said in [21:19](../21/19.md) that he wished God would “repay” wicked people, that is, punish them. Eliphaz uses the same verb here to encourage Job to be **at peace** with God, with the suggestion that to that end, Job should do whatever is necessary to make up for any wrong things he has done. Your language may have terms that you can use here and in [21:19](../21/19.md) and [22:2](../22/02.md) in order to show these connections. +22:21 aj2c rc://*/ta/man/translate/figs-explicit הַסְכֶּן־נָ֣א עִמּ֑⁠וֹ וּ⁠שְׁלם 1 Eliphaz is echoing his own words at the beginning of this speech and Job’s words in his preceding speech. In verse 2, Eliphaz insisted that a person cannot be “useful to God,” that is, a person can do nothing to win God’s favor or to put God under obligation. Here Eliphaz uses a different form of the same verb to encourage Job to **Reconcile** with God. A person, he says, can at least cultivate a good relationship with God. Job said in [21:19](../21/19.md) that he wished God would “repay” wicked people, that is, punish them. Eliphaz uses the same verb here to encourage Job to be **at peace** with God, with the suggestion that to that end, Job should do whatever is necessary to make up for any wrong things he has done. Your language may have terms that you could use here and in [21:19](../21/19.md) and [22:2](../22/02.md) in order to show these connections. 22:21 z6jk rc://*/ta/man/translate/figs-abstractnouns וּ⁠שְׁלם 1 If your language does not use an abstract noun for the idea of **peace**, you could express the same idea in another way. Alternate translation: “and have a peaceful relationship with him” 22:21 j717 rc://*/ta/man/translate/writing-pronouns בָּ֝⁠הֶ֗ם 1 The pronoun **these** refers to the actions of reconciling and being at peace with God. It may be helpful to clarify this for your readers. Alternate translation: “if you do these things” 22:21 j718 rc://*/ta/man/translate/figs-nominaladj תְּֽבוֹאַתְ⁠ךָ֥ טוֹבָֽה 1 Eliphaz is using the adjective **good** as a noun to mean a certain kind of thing. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “good things will come to you” @@ -1756,7 +1756,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 22:28 ldp9 rc://*/ta/man/translate/figs-idiom וְ⁠יָ֣קָם לָ֑⁠ךְ 1 In this context, the word **stand** means “happen,” with the idea of surety and durability. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and it will certainly happen for you” or “and you will certainly be able to do it” 22:28 k1nu rc://*/ta/man/translate/figs-metaphor וְ⁠עַל־דְּ֝רָכֶ֗י⁠ךָ נָ֣גַֽהּ אֽוֹר 1 Eliphaz is speaking of the plans Job might want to carry out as if they were a series of **paths** that Job would be walking along. When he says that **light** will **shine** on these paths, he means that Job will know clearly how to carry out his plans. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “and you will know clearly how to carry out your plans successfully” 22:29 j729 rc://*/ta/man/translate/figs-metaphor הִ֭שְׁפִּילוּ וַ⁠תֹּ֣אמֶר גֵּוָ֑ה 1 Eliphaz is speaking as if people might literally **cast** Job **down**, that is, throw him down from a height or throw him onto the ground. He is also speaking as if Job might ask God to lift him up from where people had thrown him. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “you are in difficult circumstances and you say, ‘Help me!’” -22:29 yck5 rc://*/ta/man/translate/writing-pronouns הִ֭שְׁפִּילוּ 1 Here, **they** is an indefinite pronoun that does not have a specific referent in the immediate context. If it would be helpful in your language, you could translate this with a different expression that does not use an indefinite pronoun. Alternate translation: “when you are cast down” +22:29 yck5 rc://*/ta/man/translate/writing-pronouns הִ֭שְׁפִּילוּ 1 Here, **they** is an indefinite pronoun that does not have a specific referent in the immediate context. If it would be helpful in your language, you could translate this with an equivalent expression that does not use an indefinite pronoun. Alternate translation: “when you are cast down” 22:29 j730 rc://*/ta/man/translate/figs-quotesinquotes וַ⁠תֹּ֣אמֶר גֵּוָ֑ה 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “and you ask God to lift you up” 22:29 j731 rc://*/ta/man/translate/writing-pronouns יוֹשִֽׁעַ 1 The pronoun **he** refers to God. Eliphaz is talking about the results of prayer, as he described in verse 27. It may be helpful to clarify this for your readers. Alternate translation: “God will save” 22:29 j732 rc://*/ta/man/translate/figs-nominaladj וְ⁠שַׁ֖ח עֵינַ֣יִם 1 Job is using the adjective phrase **the lowered of eyes** as a noun to mean a certain kind of person. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “then … the person who has lowered his eyes” or “then … the who is looking down” @@ -1767,7 +1767,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 22:30 j736 rc://*/ta/man/translate/figs-activepassive וְ֝⁠נִמְלַ֗ט 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “indeed, God will rescue him” 22:30 wrz4 rc://*/ta/man/translate/figs-metonymy בְּ⁠בֹ֣ר כַּפֶּֽי⁠ךָ 1 Eliphaz is likely using the term **hands** by association to mean “prayers,” since people in this culture lifted their hands when they prayed. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “through the cleanness of your prayers” 22:30 f84n rc://*/ta/man/translate/figs-metaphor בְּ⁠בֹ֣ר כַּפֶּֽי⁠ךָ 1 Eliphaz is speaking as if Job would have literally refrained from doing things that would make his **hands** dirty. He means that Job would not have done wrong things, and so he could offer prayers to God as an innocent person whose prayers God would answer. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “through the prayers that you, as an innocent person, offer for him” -23:intro fb42 0 # Job 23 General Notes\n\n## Structure and Formatting\n\nThis chapter is the beginning of Job’s response to Eliphaz’s third and final speech. Job’s response continues in the next chapter.\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry.\n\n## Special Concepts in this Chapter\n\n### Legal proceeding\n\nIn this chapter, Job speaks of making a legal case to prove his innocence to God. As a note to [9:3](../09/03.md) explains, in this culture, people typically presented such cases to community leaders in public places such as the gate of a town. Each party in a dispute would question the other party in the presence of the leaders, and the leaders would then discuss the case and decide which party was guilty and which party was innocent. However, the Bible indicates that judges would also travel around from place to place and hear cases. For example, [1 Samuel 7:16–17](../1sa/07/16.md) says that Samuel “went around to Bethel and Gilgal and Mizpah and judged Israel in all those places.” Job is envisioning God serving as this kind of judge and hearing his case. In your translation, express his language in such a way that readers who are familiar with the legal process in your own culture will recognize what Job is saying.\n\n## Translation issues in this chapter\n\n### “he,” “him,” and “his”\n\nThe pronouns “he,” “him,” and “his” refer to God throughout this chapter. The UST models how a translation may say “God” regularly in order to make this clear.\n\n### “my hand” or “his hand” (23:2)\n\nIn verse 2, Hebrew manuscripts read “my hand.” The ULT follows that reading. Some ancient translations of the Hebrew Bible into other languages say “his hand,” and some modern versions follow that reading. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of ULT. +23:intro fb42 0 # Job 23 General Notes\n\n## Structure and Formatting\n\nThis chapter is the beginning of Job’s response to Eliphaz’s third and final speech. Job’s response continues in the next chapter.\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry.\n\n## Special Concepts in this Chapter\n\n### Legal proceeding\n\nIn this chapter, Job speaks of making a legal case to prove his innocence to God. As a note to [9:3](../09/03.md) explains, in this culture, people typically presented such cases to community leaders in public places such as the gate of a town. Each party in a dispute would question the other party in the presence of the leaders, and the leaders would then discuss the case and decide which party was guilty and which party was innocent. However, the Bible indicates that judges would also travel around from place to place and hear cases. For example, [1 Samuel 7:16–17](../1sa/07/16.md) says that Samuel “went around to Bethel and Gilgal and Mizpah and judged Israel in all those places.” Job is envisioning God serving as this kind of judge and hearing his case. In your translation, express his language in such a way that readers who are familiar with the legal process in your own culture will recognize what Job is saying.\n\n## Translation issues in this chapter\n\n### “he,” “him,” and “his”\n\nThe pronouns “he,” “him,” and “his” refer to God throughout this chapter. The UST models how a translation may say “God” regularly in order to make this clear.\n\n### “my hand” or “his hand” (23:2)\n\nIn verse 2, Hebrew manuscripts read “my hand.” The ULT follows that reading. Some ancient translations of the Hebrew Bible into other languages say “his hand,” and some modern versions follow that reading. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the readingof the ULT. 23:2 fi9s rc://*/ta/man/translate/figs-explicit גַּם־הַ֭⁠יּוֹם 1 Job is using this expression to emphasize to his friends that their arguments have not changed his situation at all. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “Despite all the things you have said to me,” 23:2 ke1p rc://*/ta/man/translate/figs-metaphor מְרִ֣י שִׂחִ֑⁠י 1 Job is speaking as if his **complaint** about what has happened to him is **bitter** or bad-tasting. The image is that what he says is so unpleasant that it leaves a bad taste in his mouth when he says it. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “I have many unpleasant things to complain about” 23:2 cm2j rc://*/ta/man/translate/figs-metaphor יָ֝דִ֗⁠י כָּבְדָ֥ה עַל־אַנְחָתִֽ⁠י 1 Job is speaking as if he were literally holding his **hand** down hard on his **groaning** in order to suppress it. He means that there is more that he could groan or complain about than he has actually stated yet. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “I have been suppressing my groaning” @@ -1888,7 +1888,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 24:19 b8g4 rc://*/ta/man/translate/figs-metaphor יִגְזְל֥וּ מֵֽימֵי־שֶׁ֗לֶג 1 Job is speaking as if, in the hot season, **Drought** and **heat** literally **strip away** the **waters** in his arid region that come from melting **snow** in the mountains. He means that the heat makes these waters evaporate. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “make water from melted snow evaporate” 24:20 hnl6 rc://*/ta/man/translate/writing-pronouns יִשְׁכָּ֘חֵ֤⁠הוּ רֶ֨חֶם ׀ מְתָ֘ק֤⁠וֹ רִמָּ֗ה ע֥וֹד לֹֽא־יִזָּכֵ֑ר 1 The pronouns **him** and **he** refers to a wicked person. It may be helpful to clarify this for your readers. Alternate translation: “The womb will forget a wicked person, the worm will dine on that person, until he is not remembered” 24:20 dg9v rc://*/ta/man/translate/figs-metonymy יִשְׁכָּ֘חֵ֤⁠הוּ רֶ֨חֶם 1 Job is using the term **womb** by association to mean the mother who carried the wicked person in her womb and gave birth to him. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “As for a wicked person, even his own mother will forget him” -24:20 ja3y rc://*/ta/man/translate/figs-irony מְתָ֘ק֤⁠וֹ רִמָּ֗ה 1 The term translated **dine** means to eat with enjoyment. Job is describing an ironic consequence that wicked people will experience. During their lives, as he said earlier, they had oil and wine and grain that they enjoyed but did not share with others. Now, after death, they provide a satisfying meal for the worms that eat them in their graves. Your language may have a term similar to **dine** that you can use in your translation. +24:20 ja3y rc://*/ta/man/translate/figs-irony מְתָ֘ק֤⁠וֹ רִמָּ֗ה 1 The term translated **dine** means to eat with enjoyment. Job is describing an ironic consequence that wicked people will experience. During their lives, as he said earlier, they had oil and wine and grain that they enjoyed but did not share with others. Now, after death, they provide a satisfying meal for the worms that eat them in their graves. Your language may have a term similar to **dine** that you could use in your translation. 24:20 auf1 rc://*/ta/man/translate/figs-activepassive ע֥וֹד לֹֽא־יִזָּכֵ֑ר וַ⁠תִּשָּׁבֵ֖ר כָּ⁠עֵ֣ץ עַוְלָֽה 1 If your language does not use these passive forms, you could express the ideas in active form or in another way that is natural in your language. Alternate translation: “until no one remembers him and wickedness is like a tree that a windstorm has broken” 24:20 k6gl rc://*/ta/man/translate/figs-simile וַ⁠תִּשָּׁבֵ֖ר כָּ⁠עֵ֣ץ עַוְלָֽה 1 The point of this comparison is that just as a **tree** may be **broken** (by a powerful wind, for example) so that it falls over and dies, so a wicked person will lose his possessions and status and ultimately die. If it would be helpful in your language, you could make this point explicitly. Alternate translation: “and wickedness is broken, just as a windstorm knocks down a tree and it dies” 24:21 j776 rc://*/ta/man/translate/writing-pronouns רֹעֶ֣ה עֲ֭קָרָה 1 The pronoun **one** refers to a wicked person. It may be helpful to clarify this for your readers, and it may be helpful to begin a new sentence here. Alternate translation: “A wicked person devours the barren” @@ -1983,13 +1983,13 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 27:1 j816 rc://*/ta/man/translate/figs-metaphor וַ⁠יֹּ֣סֶף אִ֭יּוֹב שְׂאֵ֥ת מְשָׁל֗⁠וֹ וַ⁠יֹּאמַֽר 1 The narrator is speaking as if Job’s **discourse** or speech were an object that he could **take up** or pick up. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “As Job continued his speech, he said” or “Job continued speaking and he said” 27:2 tp23 rc://*/ta/man/translate/figs-ellipsis חַי־אֵ֭ל הֵסִ֣יר מִשְׁפָּטִ֑⁠י וְ֝⁠שַׁדַּ֗י הֵמַ֥ר נַפְשִֽׁ⁠י 1 Job is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “As God lives, who has turned away my justice; as Shaddai lives, who has made my life bitter” 27:2 vm9g rc://*/ta/man/translate/writing-oathformulas חַי־אֵ֭ל הֵסִ֣יר מִשְׁפָּטִ֑⁠י וְ֝⁠שַׁדַּ֗י הֵמַ֥ר נַפְשִֽׁ⁠י 1 Job is swearing an oath in the way that was characteristic in his culture. In your translation, you can translate this in the way that would be characteristic in your culture. Alternate translation: “I swear by God, who has turned away my justice; I swear by Shaddai, who has made my life bitter” -27:2 zm2r rc://*/ta/man/translate/figs-personification הֵסִ֣יר מִשְׁפָּטִ֑⁠י 1 Job is speaking as if the **justice** to which he is entitled were a person who was coming to testify on his behalf but God **turned** that person **away** from the right path so that he never arrived. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “who has denied justice to me” +27:2 zm2r rc://*/ta/man/translate/figs-personification הֵסִ֣יר מִשְׁפָּטִ֑⁠י 1 Job is speaking of his **justice** as if it were an object that God had **taken away** from him. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “who has denied justice to me” 27:3 j817 rc://*/ta/man/translate/writing-oathformulas כִּֽי 1 Job is using the word **that** to introduce the content of the oath that he began to swear in the previous verse. In some cases, if you translated the previous verse to reflect the way people swear oaths in your culture, you may not need to include the word **that** here. If you chose to reflect the way Job swore this oath following the practices of his own culture, it may be helpful to show what he is using the word **that** to mean. Alternate translation: “I swear that” -27:3 xg5k rc://*/ta/man/translate/figs-metonymy וְ⁠ר֖וּחַ אֱל֣וֹהַּ בְּ⁠אַפִּֽ⁠י 1 Job is using the **breath** in his **nose** by association to mean breathing, and he is using breathing by association to mean being alive. Your language may have a similar expression that you can use in your translation. You could also state the meaning plainly. Alternate translation: “and for as long as I draw the breath of life” or “and for as long as I am alive” +27:3 xg5k rc://*/ta/man/translate/figs-metonymy וְ⁠ר֖וּחַ אֱל֣וֹהַּ בְּ⁠אַפִּֽ⁠י 1 Job is using the **breath** in his **nose** by association to mean breathing, and he is using breathing by association to mean being alive. Your language may have a similar expression that you could use in your translation. You could also state the meaning plainly. Alternate translation: “and for as long as I draw the breath of life” or “and for as long as I am alive” 27:4 xct5 rc://*/ta/man/translate/writing-oathformulas אִם־תְּדַבֵּ֣רְנָה שְׂפָתַ֣⁠י עַוְלָ֑ה וּ֝⁠לְשׁוֹנִ֗⁠י אִם־יֶהְגֶּ֥ה רְמִיָּֽה 1 This is the conclusion of the oath that Job is swearing. In this culture, people would swear an oath by stating the first part of a condition but not the second part. (But see the General Notes to chapter 31, which explain how Job does state the second part of many conditions in the oaths that he swears in that chapter.) If it would be helpful to your readers, you could explicitly state the implied second part of the condition. Alternate translation: “if my lips speak wickedness, or if my tongue utters deceit, may God punish me severely!” 27:4 j818 rc://*/ta/man/translate/figs-synecdoche אִם־תְּדַבֵּ֣רְנָה שְׂפָתַ֣⁠י עַוְלָ֑ה וּ֝⁠לְשׁוֹנִ֗⁠י אִם־יֶהְגֶּ֥ה רְמִיָּֽה 1 Job is using parts of himself, his **lips** and his **tongue**, to mean all of him in the act of speaking. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “if I speak wickedness or utter deceit” 27:4 vg54 rc://*/ta/man/translate/figs-abstractnouns אִם־תְּדַבֵּ֣רְנָה שְׂפָתַ֣⁠י עַוְלָ֑ה וּ֝⁠לְשׁוֹנִ֗⁠י אִם־יֶהְגֶּ֥ה רְמִיָּֽה 1 If your language does not use abstract nouns for the ideas of **wickedness** and **deceit**, you could express the same ideas in other ways. Alternate translation: “if I say anything that is wicked or deceitful” -27:5 tp64 rc://*/ta/man/translate/figs-idiom חָלִ֣ילָ⁠ה לִּ⁠י֮ אִם־אַצְדִּ֪יק אֶ֫תְ⁠כֶ֥ם 1 Job is using this expression to mean that he would no more **justify** his friends (that is, agree that they are right) than he would commit a **Sacrilege**, that is, do something that he knew would be offensive to God in a religious sense. Your language may have an expression with a similar sense that you can use in your translation. Alternate translation: “God forbid that I justify you” +27:5 tp64 rc://*/ta/man/translate/figs-idiom חָלִ֣ילָ⁠ה לִּ⁠י֮ אִם־אַצְדִּ֪יק אֶ֫תְ⁠כֶ֥ם 1 Job is using this expression to mean that he would no more **justify** his friends (that is, agree that they are right) than he would commit a **Sacrilege**, that is, do something that he knew would be offensive to God in a religious sense. Your language may have an expression with a similar sense that you could use in your translation. Alternate translation: “God forbid that I justify you” or “Far be it from me to justify you” 27:5 n6mb rc://*/ta/man/translate/figs-yousingular אֶ֫תְ⁠כֶ֥ם 1 The word **you** is plural here because Job is addressing his three friends, so use the plural form in your translation if your language marks that distinction. 27:5 j819 rc://*/ta/man/translate/figs-euphemism אֶגְוָ֑ע 1 See how you translated the term **expire** in [3:11](../03/11.md). Alternate translation: “I pass away” 27:5 uy2n rc://*/ta/man/translate/figs-metaphor לֹא־אָסִ֖יר תֻּמָּתִ֣⁠י מִמֶּֽ⁠נִּי 1 Job is speaking as if his **integrity**, meaning in this case his conviction that he has been acting properly, were a person whom he could **turn away** and make go somewhere else. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “I will keep insisting that I have been acting properly” @@ -2047,7 +2047,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 27:23 j837 rc://*/ta/man/translate/figs-explicit מִ⁠מְּקֹמֽ⁠וֹ 1 This could mean: (1) that the wind Job is describing **hisses** at the wicked person from within the home that it has forced him to abandon. (Job says of the wind in verse 21, “it blasts him from his place.”) Alternate translation: “from within his former home, which this wind now occupies” (2) that the wind **hisses** at the wicked person now that he is out of **his place**. Alternate translation: “because he has had to abandon his home” 28:intro i55c 0 # Job 28 General Notes\n\n## Structure and formatting\n\nThis chapter is a continuation of Job’s response to Bildad and the other two friends. In this part of his speech, Job discusses how people can obtain wisdom. Both he and his friends have stressed the importance of wisdom (for example, in 12:2, 15:8, and 26:3). Job says at the end of this eloquent discussion that “the fear of the Lord—that is wisdom, and to turn from evil is understanding.” The implication is that Job, who prizes wisdom so much, would not have disrespected God, committed evil, and thus missed out on having wisdom. So in this chapter, Job gives another important defense of his innocence.\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry.## Translation Issues in This Chapter\n\n### Reference of “it” in verses 13–18\n\nJob introduces the subject of “wisdom” in verse 12. Then, from verse 14 through to the end of the chapter, he refers to wisdom most of the time with the pronouns “it” and “its.” If it would be helpful to your readers, you could specify the referent and say “wisdom” at regular intervals for clarity. Notes suggest how you might do this at various places. 28:1 fb4g rc://*/ta/man/translate/figs-ellipsis וּ֝⁠מָק֗וֹם 1 Job is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “and surely there is a place” -28:1 zr9q rc://*/ta/man/translate/writing-pronouns לַ⁠זָּהָ֥ב יָזֹֽקּוּ 1 Here, **they** is an indefinite pronoun that does not have a specific referent in the immediate context. If it would be helpful in your language, you could translate this with a different expression that does not use an indefinite pronoun. Alternate translation: “where gold is refined” or “where people refine gold” +28:1 zr9q rc://*/ta/man/translate/writing-pronouns לַ⁠זָּהָ֥ב יָזֹֽקּוּ 1 Here, **they** is an indefinite pronoun that does not have a specific referent in the immediate context. If it would be helpful in your language, you could translate this with an equivalent expression that does not use an indefinite pronoun. Alternate translation: “where gold is refined” or “where people refine gold” 28:2 j838 rc://*/ta/man/translate/figs-activepassive בַּ֭רְזֶל מֵ⁠עָפָ֣ר יֻקָּ֑ח 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “People take iron from the dust” 28:2 a9j8 rc://*/ta/man/translate/figs-synecdoche מֵ⁠עָפָ֣ר 1 Job is using one part of the ground, the **dust** on its surface, to mean the ground itself. **Iron** is actually **taken** from deep in the ground. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “from the ground” 28:2 b12i rc://*/ta/man/translate/figs-metonymy וְ֝⁠אֶ֗בֶן יָצ֥וּק נְחוּשָֽׁה 1 Job is speaking of the ore from which **copper** is **smelted** as **stone**, since that ore is a type of stone. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and people smelt copper from ore” @@ -2185,7 +2185,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 29:18 j894 rc://*/ta/man/translate/figs-euphemism אֶגְוָ֑ע 1 See how you translated the term **expire** in [3:11](../03/11.md). Alternate translation: “I will pass away” 29:18 mx7p rc://*/ta/man/translate/figs-metaphor עִם־קִנִּ֣⁠י 1 Job is speaking of his home as if it were literally a **nest** such as a bird would live in. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “in my own home” 29:18 ree7 rc://*/ta/man/translate/figs-simile וְ֝⁠כַ⁠ח֗וֹל אַרְבֶּ֥ה יָמִֽים 1 The point of this comparison is that just as **sand** has a very large number of grains, so Job expected to live for a very large number of days. If it would be helpful in your language, you could make this point explicitly. Alternate translation: “after I have lived for very many days” or “after I have lived for a long time” -29:19 j895 rc://*/ta/man/translate/figs-quotesinquotes שָׁרְשִׁ֣⁠י פָת֣וּחַ אֱלֵי־מָ֑יִם וְ֝⁠טַ֗ל יָלִ֥ין בִּ⁠קְצִירִֽ⁠י 1 If you decided in the previous verse to translate this quotation in a way that there would not be a quotation within a quotation, you can continue doing that here. Alternate translation: “I said that my root was spread out to the waters and that the dew lodged on my branch” +29:19 j895 rc://*/ta/man/translate/figs-quotesinquotes שָׁרְשִׁ֣⁠י פָת֣וּחַ אֱלֵי־מָ֑יִם וְ֝⁠טַ֗ל יָלִ֥ין בִּ⁠קְצִירִֽ⁠י 1 If you decided in the previous verse to translate this quotation in a such way that there would not be a quotation within a quotation, you can continue doing that here. Alternate translation: “I said that my root was spread out to the waters and that the dew lodged on my branch” 29:19 f52q rc://*/ta/man/translate/figs-metaphor שָׁרְשִׁ֣⁠י פָת֣וּחַ אֱלֵי־מָ֑יִם וְ֝⁠טַ֗ל יָלִ֥ין בִּ⁠קְצִירִֽ⁠י 1 Job spoke of himself in those days as if he were literally a tree that was healthy and flourishing because it was getting all the moisture that it required. Since Job is describing what he used to say, it may be good to retain this image in your translation, but if it would be more natural in your language, you could express it as a comparison. Alternate translation: “I said that I was like a tree that was healthy and flourishing because it was getting all the moisture that it required through roots that reached down to ground water and through dew that formed at night on its branches” 29:19 j896 rc://*/ta/man/translate/grammar-collectivenouns שָׁרְשִׁ֣⁠י פָת֣וּחַ & בִּ⁠קְצִירִֽ⁠י 1 Since Job was speaking of many roots and branches, it may be more natural in your language to use plural forms here. Alternate translation: “My roots are spread out … on my branches” 29:19 j897 rc://*/ta/man/translate/figs-metaphor וְ֝⁠טַ֗ל יָלִ֥ין בִּ⁠קְצִירִֽ⁠י 1 Job was speaking as if the **dew** had been a traveler that had found lodging for the night on a **branch** of the tree that he was using to represent himself. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “and dew forms at night on my branches” @@ -2193,7 +2193,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 29:20 j899 rc://*/ta/man/translate/figs-explicit כְּ֭בוֹדִ⁠י חָדָ֣שׁ עִמָּדִ֑⁠י 1 Job means implicitly that the **glory** or honor that he enjoys is always **fresh** because people keep honoring him in new ways. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “People keep honoring me in new ways” 29:20 bz9x rc://*/ta/man/translate/figs-metaphor וְ֝⁠קַשְׁתִּ֗⁠י בְּ⁠יָדִ֥⁠י תַחֲלִֽיף׃\n\n 1 Job is speaking as if he had a **bow**, a weapon that he used with arrows, and that it grew freshly in his **hand** the way that a branch sprouts from a tree trunk. (Job uses the same verb for “sprout” in [14:7–9](../14/07.md) to describe a tree reviving and sending out shoots when moisture returns to the ground.) He means that the bow, which represents his strength, is lively and vigorous. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “and I stay vigorously strong” 29:21 j901 rc://*/ta/man/translate/grammar-connect-logic-result לִֽ⁠י־שָׁמְע֥וּ וְ⁠יִחֵ֑לּוּ 1 If it would be more natural in your language, you could reverse the order of these phrases, since the second phrase gives the reason for the result that the first phrase describes. Alternate translation: “Because people were waiting to hear what I would say, they listened to me” -29:21 j900 rc://*/ta/man/translate/writing-pronouns שָׁמְע֥וּ 1 **They** is an indefinite pronoun that does not have a specific referent in the immediate context. (As the General Notes to this chapter discuss, Job continues to use the pronoun “they” with this same indefinite sense through to the end of the chapter.) If it would be helpful in your language, here and in the following verses you could translate the term with a different expression that does not use an indefinite pronoun. Alternate translation: “People listened” +29:21 j900 rc://*/ta/man/translate/writing-pronouns שָׁמְע֥וּ 1 **They** is an indefinite pronoun that does not have a specific referent in the immediate context. (As the General Notes to this chapter discuss, Job continues to use the pronoun “they” with this same indefinite sense through to the end of the chapter.) If it would be helpful in your language, here and in the following verses you could translate the term with an equivalent expression that does not use an indefinite pronoun. Alternate translation: “People listened” 29:22 j902 rc://*/ta/man/translate/figs-metonymy אַחֲרֵ֣י דְ֭בָרִ⁠י 1 Job is using the term **word** to mean what he said by using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “After I had spoken” 29:22 l3t7 rc://*/ta/man/translate/figs-metaphor וְ֝⁠עָלֵ֗י⁠מוֹ תִּטֹּ֥ף מִלָּתִֽ⁠י 1 Job is speaking as if his speech literally **dripped**, that is, fell in drops, on his listeners. He means that it was refreshing and invigorating to them, like gentle rain. This enabled them to recognize that he was giving sound advice. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “for what I said was refreshing to them” 29:23 g4bi rc://*/ta/man/translate/figs-simile וְ⁠יִֽחֲל֣וּ כַ⁠מָּטָ֣ר לִ֑⁠י 1 The point of this comparison is that just as people are eager for rain to fall and water their crops, so Job’s listeners were eager to hear him speak. If it would be helpful in your language, you could make this point explicitly. Alternate translation: “And people as waited eagerly to hear me speak as they wait for rain to fall on their crops” @@ -2223,7 +2223,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 30:4 c9mn rc://*/ta/man/translate/figs-synecdoche לַ⁠חְמָֽ⁠ם 1 Job is using one kind of food, **bread**, to mean food in general. While the roots of the **broom** tree are edible, they have a bitter taste, and only a desperate person would eat them. So there is a sense here that the people whom Job is describing eat these roots out of desperation. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “is their food” or “is all they have to eat” 30:5 k9yz rc://*/ta/man/translate/figs-activepassive יְגֹרָ֑שׁוּ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “People drive these young men out” 30:5 j907 rc://*/ta/man/translate/figs-explicit מִן־גֵּ֥ו 1 Job means implicitly that these young men are **driven out** from the **midst** of human community. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “from society” -30:5 j908 rc://*/ta/man/translate/writing-pronouns יָרִ֥יעוּ עָ֝לֵ֗י⁠מוֹ 1 Here the pronoun **they** is an indefinite pronoun that does not have a specific referent in the immediate context. It means the people of society in general. (The pronoun **them** refers to the young men whom Job has been describing.) If it would be helpful in your language, you could translate this with a different expression that does not use an indefinite pronoun. Alternate translation: “people shout after these young men” +30:5 j908 rc://*/ta/man/translate/writing-pronouns יָרִ֥יעוּ עָ֝לֵ֗י⁠מוֹ 1 Here the pronoun **they** is an indefinite pronoun that does not have a specific referent in the immediate context. It means the people of society in general. (The pronoun **them** refers to the young men whom Job has been describing.) If it would be helpful in your language, you could translate this with an equivalent expression that does not use an indefinite pronoun. Alternate translation: “people shout after these young men” 30:5 lwr2 rc://*/ta/man/translate/figs-simile כַּ⁠גַּנָּֽב 1 Job is speaking of people chasing others away, so this seems to be a reference to people shouting at a would-be **thief** in order to call attention to him and get him to flee before he steals something. Job is probably not referring to people shouting to get others to pursue and apprehend a thief who has already stolen something. If it would be helpful in your language, you could make this point explicitly. Alternate translation: “as they would shout to chase away a would-be thief” 30:6 f7j8 rc://*/ta/man/translate/grammar-connect-logic-result לִ⁠שְׁכֹּ֑ן 1 This phrase indicates the result of what Job describes in the previous verse, “They are driven out from the midst.” It may be helpful to indicate that explicitly, and it may be helpful to begin a new sentence here. Alternate translation: “As a result, they have to live” 30:6 j909 rc://*/ta/man/translate/grammar-collectivenouns בַּ⁠עֲר֣וּץ נְחָלִ֣ים 1 Since Job is speaking of the slopes of many **wadis**, it may be more natural in your language to use the plural form of **slope**. Alternate translation: “on the slopes of wadis” @@ -2235,7 +2235,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 30:8 i8tx rc://*/ta/man/translate/figs-idiom בְּֽנֵי־נָ֭בָל גַּם־בְּנֵ֣י בְלִי־שֵׁ֑ם 1 In this context, the expression **son of** describes a person who shares the qualities of something. Job is using this expression to describe the behavior and character of these young men. If it would be helpful to your readers, you could use an equivalent expression from your language or state the meaning plainly. The word **fool** here does not indicate someone who lacks intelligence or education; it means someone who chooses to disobey God, thinking there will be no consequences. The word **name** here means a good reputation. Alternate translation: “People who foolishly think they can disobey God! No wonder they are people of no reputation” 30:8 wl4w rc://*/ta/man/translate/figs-activepassive נִ֝כְּא֗וּ מִן־הָ⁠אָֽרֶץ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “People scourge them from the land” 30:8 r31i rc://*/ta/man/translate/figs-synecdoche נִ֝כְּא֗וּ מִן־הָ⁠אָֽרֶץ 1 Job is using one means by which authorities might drive such young men out of the community, by scourging (whipping) them, to mean all of the ways in which they would drive them out. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “They are driven from the land” or “People drive them from the land” -30:9 v6wt rc://*/ta/man/translate/figs-explicit נְגִינָתָ֣⁠ם 1 Job means implicitly that these young men are singing about him disrespectfully. Your language may have a term that you can use to indicate that in your translation. Alternate translation: “the subject of their taunt-song” +30:9 v6wt rc://*/ta/man/translate/figs-explicit נְגִינָתָ֣⁠ם 1 Job means implicitly that these young men are singing about him disrespectfully. Your language may have a term that you could use to indicate that in your translation. Alternate translation: “the subject of their taunt-song” 30:9 u5hm rc://*/ta/man/translate/figs-explicit וָ⁠אֱהִ֖י לָ⁠הֶ֣ם לְ⁠מִלָּֽה 1 The meaning of the term **word** here is the same as the meaning of the term “saying” in [17:6](../17/06.md). Job means that these young men are citing him by name as an outstanding example of someone who seemed to be prospering because he was righteous but who came to ruin because he was actually wicked. Your language may have an expression for this practice of citing people by name as examples, and you may be able to use that expression in your translation. See how you translated the term “saying” in [17:6](../17/06.md). 30:10 j911 rc://*/ta/man/translate/translate-symaction רָ֣חֲקוּ מֶ֑⁠נִּי 1 Saying **away from** Job, that is, not approaching him or speaking with him, was a symbolic action that conveyed disrespect and disapproval. Even though physically it was the same thing that young men formerly did to show respect for Job, discreetly withdrawing from his presence, now it had the opposite meaning. If it would be helpful to your readers, you could explain the significance of this action. Alternate translation: “they stay away from me to show their disapproval” or “they shun me” 30:10 sx1h rc://*/ta/man/translate/figs-doublenegatives וּ֝⁠מִ⁠פָּנַ֗⁠י לֹא־חָ֥שְׂכוּ רֹֽק 1 If it would be clearer in your language, you could use a positive expression to translate this double negative that consists of the negative particle **not** and the negative verb **withhold**. Alternate translation: “but they spit in my face” @@ -2247,7 +2247,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 30:11 pll3 rc://*/ta/man/translate/figs-metonymy מִ⁠פָּנַ֥⁠י 1 Here the word **face** represents the presence of a person by association with the way people can see the face of someone who is present. Alternate translation: “in my presence” 30:12 j915 rc://*/ta/man/translate/figs-nominaladj עַל־יָמִין֮ פִּרְחַ֪ח יָ֫ק֥וּמוּ 1 Job is using the adjective **right** as a noun to mean his right side. Your language may also use adjectives this way. If not, you can translate this word with an equivalent phrase. Alternate translation: “On my right side the brood arise” 30:12 z8g5 rc://*/ta/man/translate/figs-explicit עַל־יָמִין֮ פִּרְחַ֪ח יָ֫ק֥וּמוּ 1 The right side was usually the most dangerous side on which to approach an enemy soldier, since a majority of soldiers were right-handed and would use their right hands and arms to wield their swords. The implication is that these young men have no fear of what Job might do to them. Alternate translation: “Without fear the brood arise” -30:12 u9wm rc://*/ta/man/translate/figs-metaphor פִּרְחַ֪ח 1 Job is speaking of these young men as if they were the **brood** of a bird or animal. The image is of a cluster of immature offspring moving agitatedly about. Your language may have a comparable expression that you can use in your translation. Alternate translation: “the rabble” +30:12 u9wm rc://*/ta/man/translate/figs-metaphor פִּרְחַ֪ח 1 Job is speaking of these young men as if they were the **brood** of a bird or animal. The image is of a cluster of immature offspring moving agitatedly about. Your language may have a comparable expression that you could use in your translation. Alternate translation: “the rabble” 30:12 l5wg rc://*/ta/man/translate/figs-synecdoche רַגְלַ֥⁠י שִׁלֵּ֑חוּ 1 Job is using one part of himself, his **foot**, to mean all of him in the act of walking. He probably means that as he is walking on the road, when these young men are approaching from the opposite direction, they do not stand respectfully aside so that he can pass. Instead, they shove him out of the way so that they can pass. When young men traveling in the same direction overtake him, they similarly push him aside so that they can go by. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “on the roads, they push me out of the way” 30:12 j916 rc://*/ta/man/translate/figs-metonymy וַ⁠יָּסֹ֥לּוּ עָ֝לַ֗⁠י אָרְח֥וֹת אֵידָֽ⁠ם 1 Job is speaking of siege mounds by association with the way that they provide **roads** or ways for attacking armies to get into cities and cause their **destruction**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “they build siege mounds against me” 30:12 tdu8 rc://*/ta/man/translate/figs-metaphor וַ⁠יָּסֹ֥לּוּ עָ֝לַ֗⁠י אָרְח֥וֹת אֵידָֽ⁠ם 1 Job is speaking as if he were a city and these young men were literally building siege mounds in order to conquer that city. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “and they look for ways to attack me” @@ -2285,7 +2285,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 30:23 j927 rc://*/ta/man/translate/figs-possession וּ⁠בֵ֖ית מוֹעֵ֣ד לְ⁠כָל־חָֽי 1 Job is using this possessive form to indicate that God has appointed Sheol as the place where living people are to go when they die. It may be helpful clarify this for your readers. Alternate translation: “and to the place God has appointed for living people to go when they die” 30:23 nf6m rc://*/ta/man/translate/figs-nominaladj חָֽי 1 Job is using the adjective **living** as a noun to mean a certain kind of person. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “living people” 30:24 s7pp rc://*/ta/man/translate/figs-rquestion לֹא־בְ֭⁠עִי יִשְׁלַח־יָ֑ד אִם־בְּ֝⁠פִיד֗⁠וֹ לָהֶ֥ן שֽׁוּעַ\n\n 1 Job is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate these questions as statements or as exclamations. Alternate translation: “one in a heap certainly stretches out a hand! He certainly cries out because he is in trouble!” -30:24 j928 rc://*/ta/man/translate/grammar-connect-condition-hypothetical לֹא־בְ֭⁠עִי יִשְׁלַח־יָ֑ד 1 Job is using a hypothetical situation as an example and applying it by implication to his own situation. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “if someone is in a heap of ruins, then he certainly stretches out a hand, and in the same way I am calling to you for help even though I expect to die.” +30:24 j928 rc://*/ta/man/translate/figs-hypo לֹא־בְ֭⁠עִי יִשְׁלַח־יָ֑ד 1 Job is using a hypothetical situation as an example and applying it by implication to his own situation. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “if someone is in a heap of ruins, then he certainly stretches out a hand, and in the same way I am calling to you for help even though I expect to die.” 30:24 giv9 rc://*/ta/man/translate/translate-symaction לֹא־בְ֭⁠עִי יִשְׁלַח־יָ֑ד 1 Reaching out with one’s **hand** when in a desperate situation is a symbolic action that constitutes an appeal for help. If it would be helpful to your readers, you could explain the significance of this action. Alternate translation: “does not one in a heap of ruins appeal for help” 30:24 ly2e rc://*/ta/man/translate/figs-idiom אִם־בְּ֝⁠פִיד֗⁠וֹ לָהֶ֥ן שֽׁוּעַ 1 Job is using the word **If** to introduce a question that anticipates a contrary answer. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation: “He cries out because he is in trouble, does he not” 30:25 j929 rc://*/ta/man/translate/figs-idiom אִם־לֹ֣א בָ֭כִיתִי לִ⁠קְשֵׁה־י֑וֹם 1 Job is using the word **If** to introduce a question that anticipates a contrary answer. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation: “I wept for the difficult of day, did I not?” @@ -2298,7 +2298,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 30:26 n1jn rc://*/ta/man/translate/figs-metaphor לְ֝⁠א֗וֹר וַ⁠יָּ֥בֹא אֹֽפֶל 1 Job is speaking as if helpful things were literally **light** and harmful things were literally **darkness**. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “for helpful things, but harmful things happen instead” 30:27 r36u rc://*/ta/man/translate/figs-activepassive מֵעַ֖⁠י רֻתְּח֥וּ וְ⁠לֹא־דָ֗מּוּ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “My innards are boiling and they do not rest” 30:27 j934 rc://*/ta/man/translate/figs-metaphor מֵעַ֖⁠י רֻתְּח֥וּ וְ⁠לֹא־דָ֗מּוּ 1 Job is speaking as if his **innards** have literally **boiled** and that they are literally not taking any opportunity to **rest**. This could mean: (1) that his abdomen continually has a hot, painful sensation because he is very upset and this has affected his digestion. Alternate translation: “My stomach is continually upset” (2) that he continually has feelings, which he is using his **innards** to represent, of anger and frustration. Alternate translation: “I continually feel anger and frustration” -30:27 u2gl rc://*/ta/man/translate/figs-personification קִדְּמֻ֥⁠נִי יְמֵי־עֹֽנִי 1 Job is speaking of the difficult **days** he is experiencing as if they were living things that could **confront** him. Your language may have a similar expression that you can use in your translation. You could also use plain language. Alternate translation: “I am facing day after day of affliction” or “I am experiencing day after day of affliction” +30:27 u2gl rc://*/ta/man/translate/figs-personification קִדְּמֻ֥⁠נִי יְמֵי־עֹֽנִי 1 Job is speaking of the difficult **days** he is experiencing as if they were living things that could **confront** him. Your language may have a similar expression that you could use in your translation. You could also use plain language. Alternate translation: “I am facing day after day of affliction” or “I am experiencing day after day of affliction” 30:28 fj2n rc://*/ta/man/translate/figs-explicit קֹדֵ֣ר הִ֭לַּכְתִּי בְּ⁠לֹ֣א חַמָּ֑ה 1 Job means that his skin disease, **not** the **sun**, has darkened his skin, as he says explicitly in verse 30. The implication is that this darkened skin makes him appear as if he is a manual laborer who works out in the sun. [Song of Songs 1:6](../sng/01/06.md) suggests that in this culture, a person in that situation would be less respected than someone who could employ others to do outdoor work and so did not have sun-darkened skin. You could indicate this in your translation if it would be helpful to your readers. Alternate translation: “My disease-darkened skin makes me appear to be a manual laborer” 30:28 i5gu rc://*/ta/man/translate/figs-explicit קַ֖מְתִּי בַ⁠קָּהָ֣ל אֲשַׁוֵּֽעַ 1 Job may be implicitly indicating a further loss of dignity here. He has had to appeal for help in a public place where people gather. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “I have had to humiliate myself by appealing for help in public” 30:29 f66b rc://*/ta/man/translate/figs-metaphor אָ֭ח הָיִ֣יתִי לְ⁠תַנִּ֑ים וְ֝⁠רֵ֗עַ לִ⁠בְנ֥וֹת יַעֲנָֽה 1 Job is speaking as if he had literally become a **brother** to **jackals** and a **companion** to ostriches. These wild dogs and wild birds live in deserted areas, and Job is suggesting that they are now his only relatives and friends, since he has become an outcast. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “I have become such an outcast that it is as if I live far away from other people” @@ -2306,272 +2306,410 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 30:30 j936 rc://*/ta/man/translate/figs-ellipsis ע֭וֹרִ⁠י שָׁחַ֣ר מֵ⁠עָלָ֑⁠י 1 Job is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “My skin has turned black and it is falling off from upon me” 30:30 udu9 rc://*/ta/man/translate/figs-synecdoche וְ⁠עַצְמִ⁠י־חָ֝֗רָה מִנִּי־חֹֽרֶב 1 Job is using one part of himself, a **bone**, to mean all of him in the act of feeling hot. He is likely referring to the **heat** of fever. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and my body is hot with fever” 30:31 qj9s rc://*/ta/man/translate/figs-metonymy וַ⁠יְהִ֣י לְ֭⁠אֵבֶל כִּנֹּרִ֑⁠י וְ֝⁠עֻגָבִ֗⁠י לְ⁠ק֣וֹל בֹּכִֽים 1 Job is using musical instruments, the **harp** and the **flute**, to represent happiness, by association with the way that people play music when they are happy. He is using **mourning** and **the sound of weeping** to represent sorrow, since people mourn and weep when they are sad. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “So while I used to be joyful, now I am very sorrowful” -31:intro leq9 0 # Job 31 General Notes\n\n## Structure and formatting\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry. This chapter is a continuation of Job’s statement and it is directly addressed to Yahweh.\n\nIn this chapter, Job presents his case to Yahweh that he is upright and not guilty of the sins he is being accused of. (See: [[rc://*/tw/dict/bible/kt/righteous]] and [[rc://*/tw/dict/bible/kt/guilt]] and [[rc://*/tw/dict/bible/kt/sin]]) -31:1 ka6e rc://*/ta/man/translate/figs-metaphor I have made a covenant with my eyes 0 Job speaks of making a promise about what he would look at as though his eyes were a person and he made a covenant with them. Alternate translation: “I have made a firm promise about what I will look at” (See also: [[rc://*/ta/man/translate/figs-personification]]) -31:1 af9x rc://*/ta/man/translate/figs-explicit I have made a covenant with my eyes 0 What job promised can be stated clearly. Alternate translation: “I made a promise that I will not look lustfully on a virgin” or “I promised that I will not look lustfully on a virgin” -31:1 sxi9 rc://*/ta/man/translate/figs-rquestion how then should I look with desire on a virgin? 0 Job uses this question to emphasize that he would never break his promise. Alternate translation: “So I certainly will not look with lust at a virgin.” -31:2 p7x8 rc://*/ta/man/translate/figs-metaphor For what is the portion from God above, the inheritance from the Almighty on high? 0 Job speaks of God’s response to people’s behavior as if it were the portion of an inheritance that God gives. Alternate translation: “For how will God above respond to me? What will the Almighty on high do?” (See also: [[rc://*/ta/man/translate/figs-parallelism]]) -31:2 ygr6 rc://*/ta/man/translate/figs-rquestion For what is the portion from God above, the inheritance from the Almighty on high? 0 Possible meanings are Job uses this question to emphasize: (1) that God will not bless bad behavior. Alternate translation: “For if I look lustfully on a woman, God Almighty on high will not bless me.” or (2) that God will punish bad behavior. Alternate translation: “For if I look lustfully on a woman, God Almighty on high will certainly punish me.” -31:4 vf6m rc://*/ta/man/translate/figs-metaphor Does not God see my ways and count all my steps? 0 Here “my ways” and “my steps” are metaphors for Job’s behavior. Here “see my ways” and “count all my steps” are metaphors for knowing everything Job does. Job uses this question to emphasize that God does know all he does. Alternate translation: “Certainly God watches me and knows everything that I do.” (See also: [[rc://*/ta/man/translate/figs-rquestion]]) -31:4 n2eh rc://*/ta/man/translate/figs-explicit Does not God see my ways and count all my steps? 0 Job may be implying that God should know that Job is righteous and does not deserve calamity and disaster. -31:5 zdh8 rc://*/ta/man/translate/figs-hypo If I have 0 In 31:5–40 Job describes different situations in which he would deserve God’s punishment. But, he knows that they are not true and he is innocent. -31:5 a5st rc://*/ta/man/translate/figs-metaphor walked with falsehood, if my foot has hurried to deceit 0 Here “walked” and “hurried” are metaphors that represent how Job lived. Alternate translation: “done anything false or purposely deceived anyone” -31:6 ndj9 rc://*/ta/man/translate/figs-metaphor let me be weighed in an even balance 0 People used balances to weigh items and to determine their value. This image represents judging honestly. It can be stated in active form. Alternate translation: “let me be judged honestly” or “let God judge me honestly” (See also: [[rc://*/ta/man/translate/figs-activepassive]]) -31:7 fm8c rc://*/ta/man/translate/figs-metaphor If my step has turned aside from the way 0 Here “my step” is a metaphor for Job’s behavior, and “turned out of the right way” is a metaphor for changing from living right. Alternate translation: “If I have changed from living right” or “If I have stopped doing what is right” -31:7 r29i rc://*/ta/man/translate/figs-metonymy if my heart has gone after my eyes 0 Here “my heart” and “my eyes” are metonyms for what Job desires and sees. The heart going after the eyes is a metaphor for desiring to do what he sees. It is implied that this refers to sinful things that Job sees. Alternate translation: “if I have wanted to do any sinful things that I see” (See also: [[rc://*/ta/man/translate/figs-metaphor]]) -31:7 tvw5 rc://*/ta/man/translate/figs-metaphor if any spot has stuck to my hands 0 This is a metaphor for being guilty. Alternate translation: “if I am guilty of any sin at all” -31:8 b7e8 then let me sow, and let another eat, and let my crops be uprooted 0 Job is saying that if he really has sinned, then this bad thing should happen to him. He would do the hard work of sowing his fields, but he would not be able to eat any of it. -31:8 xs19 rc://*/ta/man/translate/figs-activepassive let my crops be uprooted 0 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “let someone else come and take the harvest from my field” -31:9 p1yn rc://*/ta/man/translate/figs-synecdoche If my heart has been deceived by a woman 0 Here “my heart” represents Job. Here the word “deceived” expresses the idea of “enticed.” The word “woman” expresses the idea of “another man’s wife.” If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “If another man’s wife has enticed me” or “If I have desired another man’s wife” (See also: [[rc://*/ta/man/translate/figs-activepassive]]) -31:9 rs8z rc://*/ta/man/translate/figs-explicit if I have lain in wait at my neighbor’s door 0 It can be stated clearly why he was waiting at his neighbor’s door. Alternate translation: “if I have waited at my neighbor’s door so I could sleep with his wife” -31:10 ngk5 rc://*/ta/man/translate/figs-euphemism then let my wife grind grain for another 0 This could mean: (1) this is an euphemism which means Job is saying may his wife sleep with another man or (2) it means she will become a slave and work for another man. -31:11 ds7e For that would be a terrible crime 0 The word “that” refers to Job sleeping with another woman. -31:11 h8zi rc://*/ta/man/translate/figs-activepassive it would be a crime to be punished by judges 0 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “it would be a crime for which judges would be right to punish me” -31:12 r4vn rc://*/ta/man/translate/figs-metaphor For that is a fire that consumes as far as Abaddon, and it would burn all my harvest to the root 0 Job speaks of the harm that sleeping with another woman causes as if it were a fire that destroys everything. The words “that” and “it” refer to sleeping with another man’s wife. Alternate translation: “For adultery is like a fire that burns up everything from here to Abaddon and that would burn up all my harvest” -31:12 i923 rc://*/ta/man/translate/figs-metaphor consumes as far as Abaddon 0 These words are probably a metaphor for “destroys everything so I have nothing good for the rest of my life,” but you should probably translate this literally. -31:12 bn97 rc://*/ta/man/translate/figs-metonymy it would burn all my harvest to the root 0 The word “it” here refers to the action sleeping with another man’s wife. This action is a metonym for the punishment that Job would suffer as a result of the action. A fire burning up his harvest is a synecdoche for losing everything he has worked for. Alternate translation: “those who punish me would take away everything I have worked for” (See also: [[rc://*/ta/man/translate/figs-synecdoche]]) -31:14 s3xg rc://*/ta/man/translate/figs-rquestion what then would I do when God rises up to accuse me? When he comes to judge me, how would I answer him? 0 Job uses these questions to emphasize that if God were to judge him, Job would not be able to make himself appear to be good. Alternate translation: “then there would be absolutely nothing I could say to defend myself when God comes to judge me.” -31:15 jl2j rc://*/ta/man/translate/figs-rquestion Did the one who made me in the womb not make them also? Did not the same one mold us all in the womb? 0 Job uses these questions to emphasize that he is no different from his servants. He implies that God would be angry if Job were to treat his servants as less valuable than himself. Alternate translation: “The one who made me in the womb also made them. He formed us all in the womb.” -31:16 yzr5 If I have withheld poor people from their desire 0 Alternate translation: “If I have kept poor people from getting what they desire” -31:16 e9r8 rc://*/ta/man/translate/figs-idiom if I have caused the eyes of the widow to grow dim from crying 0 Here “to grow dim” refers to the widow having bad eyesight from crying a lot. Alternate translation: “if I have caused a widow to cry in great sadness” -31:17 gs2b my morsel 0 Alternate translation: “my food” -31:18 xz2i rc://*/ta/man/translate/figs-genericnoun because from my youth the orphan grew up with me as with a father 0 Here “the orphan” represents orphans in general. Job is describing how he truly treated orphans. Alternate translation: “because even when I was young I took care of orphans like a father” -31:18 z518 rc://*/ta/man/translate/figs-ellipsis because from my youth 0 The phrase “But I have done none of those things” is understood from the context. Alternate translation: “But I have done none of those things, because from my youth” -31:18 ibm5 rc://*/ta/man/translate/figs-hyperbole I have guided his mother, a widow, from my own mother’s womb 0 Job is describing how he truly treated widows. With the phrase “from my own mother’s womb” he uses exaggeration to emphasize that he did this all his life. Alternate translation: “all my life I have guided the orphan’s mother, a widow” or “all my life I have guided widows” -31:20 ut9q rc://*/ta/man/translate/figs-synecdoche if his heart has not blessed me 0 The phrase “his heart” represents the poor man who needs clothing. Alternate translation: “if he has not blessed me” -31:20 r66u rc://*/ta/man/translate/figs-metonymy because he has not been warmed with the wool of my sheep 0 Here “the wool of my sheep” represents blankets or clothing made from the wool of Job’s sheep. If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “because the wool of my sheep has not warmed him” or “because I have not given him clothing made from the wool of my sheep” (See also: [[rc://*/ta/man/translate/figs-activepassive]]) -31:21 mf7q rc://*/ta/man/translate/figs-metonymy if I have lifted up my hand against fatherless people 0 Lifting up the hand against someone represents threatening to harm him. Alternate translation: “if I have threatened to harm fatherless people” -31:21 wu45 rc://*/ta/man/translate/figs-metaphor I saw my support in the city gate 0 Here “saw” is a metaphor for “knew,” “support” is a metaphor for “approval,” and “the city gate” is a metonym for the leaders who sit at the city gate. Alternate translation: “I knew that the leaders at the city gate would approve of me” (See also: [[rc://*/ta/man/translate/figs-metonymy]]) -31:21 w7s9 in the city gate 0 This is where the important men of the city would gather to make decisions. -31:21 y72n then bring charges against me 0 This phrase is not in the original language or in other versions of the Bible. It was added here to help preserve the meaning of Job’s statement in this long sentence. -31:22 sqk5 rc://*/ta/man/translate/figs-activepassive then let my shoulder fall from the shoulder blade, and let my arm be broken from its joint 0 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “then let someone tear off my shoulder from the shoulder blade and break my arm from its joint” -31:23 ss4j For I dreaded … his majesty 0 This is the reason that Job did not do any of the wicked things he spoke of in verses 7 through 21. -31:24 r6lg rc://*/ta/man/translate/figs-abstractnouns If I have made gold my hope 0 If your language does not use an abstract noun for the idea behind the word **hope**, you can express the same idea with the verbs “trust” or “hope.” Alternate translation: “If I trusted in gold” or “If I hoped that having a lot of gold would make me secure” -31:24 s4sm rc://*/ta/man/translate/figs-parallelism if I have said to fine gold, ‘You are what I am confident in’ 0 This line means the same as the previous line. -31:25 bt3p rc://*/ta/man/translate/figs-metonymy my hand had gotten many possessions 0 Here “my hand” represents Job’s ability to do things. Alternate translation: “I have gained many possessions by my own ability” -31:25 sk1t then bring charges against me 0 This phrase is not in the original language or in other versions of the Bible. It was added here to help preserve the meaning of Job’s statement in this long sentence. -31:26 g5il rc://*/ta/man/translate/figs-personification the moon walking 0 Here “walking” represents moving slowly. Alternate translation: “the moon moving across the sky” -31:26 m93p rc://*/ta/man/translate/figs-abstractnouns the moon walking in its brightness 0 If your language does not use an abstract noun for the idea behind the word **brightness**, you can express the same idea with the words “bright” or “brightly.” Alternate translation: “the bright moon moving across the sky” or “the moon moving brightly across the sky” -31:27 qcf6 rc://*/ta/man/translate/figs-synecdoche if my heart has been secretly attracted 0 Here “my heart” represents Job. This phrase can be stated in active form. Alternate translation: “if I have been secretly attracted to them” or “if I have secretly desired to worship them” (See also: [[rc://*/ta/man/translate/figs-activepassive]]) -31:27 wm2t rc://*/ta/man/translate/translate-symaction so that my mouth has kissed my hand 0 Here “my mouth” represents Job. This is a sign of love and devotion. Alternate translation: “so that I have kissed my hand” -31:28 pwl3 rc://*/ta/man/translate/figs-activepassive to be punished by judges 0 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “for which judges would be right to punish me” -31:28 g5xt I would have denied the God who is above 0 Alternate translation: “I would have been unfaithful to the God who is above” -31:29 b1im rc://*/ta/man/translate/figs-abstractnouns at the destruction of anyone who hated me 0 If your language does not use an abstract noun for the idea behind the word **destruction**, you can express the same idea with a verbal form such as “destroy.” Alternate translation: “when anyone who hated me was destroyed” or “when bad things happened to anyone who hated me” -31:29 p1nt when disaster overtook him 0 Alternate translation: “when he experienced disasters” -31:29 hvt5 then bring charges against me 0 This phrase is not in the original language or in other versions of the Bible. It was added here to help preserve the meaning of Job’s statement in this long sentence. -31:30 w93c rc://*/ta/man/translate/figs-synecdoche Indeed, I have not even allowed my mouth to sin 0 Here “my mouth” represents Job speaking. Alternate translation: “Truly I did not let myself sin” or “Truly, I did not sin” -31:30 jng4 rc://*/ta/man/translate/figs-metonymy by asking for his life with a curse 0 Here “asking for his life with a curse” represents cursing someone’s life so that he will die. Alternate translation: “by cursing him so that he would die” or “by cursing his life” -31:31 ng3a rc://*/ta/man/translate/figs-metonymy the men of my tent 0 The tent represents Job’s household. The men of his tent includes family members and servants. All of these knew Job well. Alternate translation: “the men of my household” or “my family members and servants” -31:31 hwl9 rc://*/ta/man/translate/figs-rquestion Who can find one who has not been filled with Job’s food? 0 Job’s men would have used this question to emphasize that Job was generous to everyone. Alternate translation: “Everyone has been filled with Job’s food!” or “Everyone we know of has eaten as much of Job’s food as he wanted!” -31:32 uns3 rc://*/ta/man/translate/figs-metonymy even the foreigner has never had to stay in the city square 0 Job is explaining how he truly treated foreigners. Here “stay in the city square” represents sleeping overnight in the city square. Alternate translation: “foreigners have never had to sleep in the city square” or “foreigners have never had to sleep outside” -31:32 h895 rc://*/ta/man/translate/figs-metonymy I have always opened my doors to the traveler 0 Here “opened my doors to the traveler” represents welcoming the traveler into his home. Alternate translation: “I have always welcomed the traveler into my home” -31:32 p6kk and if that is not so, then bring charges against me 0 This phrase is not in the original language or in other versions of the Bible. It was added here to help preserve the meaning of Job’s statement in this long sentence. -31:33 sb1q rc://*/ta/man/translate/figs-metaphor If … I have hidden my sins 0 Here “have hidden my sins” represents trying to keep people from knowing that he had sinned. Alternate translation: “If … I have tried to keep my sins a secret” -31:33 jav4 rc://*/ta/man/translate/figs-metaphor by hiding my guilt inside my tunic 0 This represents trying to keep people from knowing that he is guilty. Alternate translation: “by hiding the evidence of my guilt inside my tunic” or “like one who hides the evidence of his guilt inside his tunic” -31:34 b8ml rc://*/ta/man/translate/figs-parallelism because I feared the great multitude, because the contempt of families terrified me 0 This would be the reason for hiding his sins. These mean the same thing. They emphasize that a person may hide his sin because he fears what other people may think about him. -31:34 ia4h then bring charges against me 0 This phrase is not in the original language or in other versions of the Bible. It was added here to help preserve the meaning of Job’s statement in this long sentence. -31:35 i9lk rc://*/ta/man/translate/figs-exclamations Oh, if only I had someone to hear me! 0 This exclamation expresses Job’s wish. Alternate translation: “I wish I had someone to hear me” or “I wish that someone would listen to me” -31:35 vmt3 rc://*/ta/man/translate/figs-metaphor here is my signature 0 Here “my signature” represents Job’s promise that everything he is saying is true. He speaks of his complaint as if he had written a legal document. Alternate translation: “I solemnly promise that all I have said is true” -31:35 v1vp rc://*/ta/man/translate/figs-explicit let the Almighty answer me! 0 Here an answer probably refers to telling Job what wrong he accuses Job of doing. Alternate translation: “let the Almighty tell me what I have done wrong” or “I wish the Almighty would say what I have done wrong” -31:35 u84z If only I had the indictment that my opponent has written! 0 This expresses Job’s wish. Job speaks as though his troubles are evidence that someone has written something accusing him of terrible sin. Alternate translation: “I wish I had the accusation that my opponent has written” or “If only I could read my opponent’s complaint against me” -31:35 qku3 my opponent 0 This could mean: (1) this refers to God or (2) this refers to someone else. -31:36 gw5a rc://*/ta/man/translate/figs-metaphor Surely I would carry it openly on my shoulder; I would put it on like a crown 0 This represents putting it where everyone could read it. -31:37 l5p7 rc://*/ta/man/translate/figs-metaphor I would declare to him an accounting for my steps 0 Here “my steps” represents Job’s actions. Alternate translation: “I would declare to him an accounting for all I have done” or “I would tell him everything I have done” -31:37 mvd6 rc://*/ta/man/translate/figs-simile as a confident prince I would go up to him 0 This means Job would approach God without any fear. Job implies that he could do this because he was not guilty. Alternate translation: “I would approach him boldly” -31:38 g2jv rc://*/ta/man/translate/figs-hypo 0 # General Information:\n\nThis concludes Job’s description of situations in which he would deserve God’s punishment, but he knows they are not true. -31:38 r91t rc://*/ta/man/translate/figs-personification If my land ever cries out against me, and its furrows weep together 0 Job speaks of being guilty as if his land were a person who cries out against Job because of the wrong Job has done to the land. Alternate translation: “If I have done wrong concerning my land” or “If I have stolen my land from someone” -31:39 vfe3 rc://*/ta/man/translate/figs-metonymy to lose their lives 0 This represents dying. Alternate translation: “to die” -31:40 k93z rc://*/ta/man/translate/figs-ellipsis weeds instead of barley 0 The words “let” and “grow” are understood from the previous phrase. Alternate translation: “let weeds grow instead of barley” -32:intro pq4v 0 # Job 32 General Notes\n\n## Structure and formatting\n\nJob’s friends give up on trying to convince him that he is being punished for sinning. This chapter introduces Elihu who was a witness to these interactions between Job and his friends. According to Elihu, instead of being punished for his sins, Job is sinning in the midst of these difficulties. This is the first of Elihu’s four statements. (See: [[rc://*/tw/dict/bible/kt/sin]] and [[rc://*/tw/dict/bible/kt/testimony]])\n\nSome translations prefer to set apart extended quotations, prayers, or songs. The ULT and many other English translations set the lines of 32:6–22, which is an extended quotation, farther to the right on the page than the rest of the text. This quotation continues through the next chapter. -32:1 lv9e rc://*/ta/man/translate/figs-explicit שְׁלֹ֤שֶׁת הָ⁠אֲנָשִׁ֣ים הָ֭⁠אֵלֶּה 1 By **the three of these men**, the narrator implicitly means Eliphaz, Bildad, and Zophar. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “Eliphaz, Bildad, and Zophar” -32:1 k2f6 rc://*/ta/man/translate/figs-metaphor he was righteous in his own eyes 0 The eyes represent seeing, and seeing represents thoughts or judgment. Alternate translation: “he considered himself righteous” -32:2 cr7d rc://*/ta/man/translate/figs-metaphor Then was kindled the anger of Elihu son of Barakel the Buzite, of the family of Ram; it was kindled against Job 0 This compares Elihu’s anger to someone starting a fire. Also, If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “Then Elihu son of Barakel the Buzite, of the family of Ram, became very angry with Job” (See also: [[rc://*/ta/man/translate/figs-activepassive]]) -32:2 hxc1 rc://*/ta/man/translate/translate-names Elihu … Barakel … Ram 0 These are names of men. -32:2 l6vj rc://*/ta/man/translate/translate-names Buzite 0 This is the name of a people-group. -32:2 iub4 rc://*/ta/man/translate/figs-explicit he justified himself rather than God 0 This means that he considered himself innocent and believed God had been wrong to punish him. Alternate translation: “he justified himself and claimed that God had been wrong to punish him” -32:3 p4aw rc://*/ta/man/translate/figs-metaphor Elihu’s anger was also kindled against his three friends 0 This compares Elihu’s anger to someone starting a fire. If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “Elihu also became very angry with his three friends” (See also: [[rc://*/ta/man/translate/figs-activepassive]]) -32:4 w92d rc://*/ta/man/translate/writing-background Now 0 This word is used here to mark a break in the main story line. This tells background information about Elihu. -32:5 mm6z rc://*/ta/man/translate/figs-metaphor that there was no answer in the mouths of these three men 0 This means that the men were done speaking to Job. This speaks of the men possibly having an answer as if the answer were an object that would be in their mouths. Alternate translation: “that these three men had nothing else to say” or “that these three men had no more answers to give Job” -32:5 xt4n rc://*/ta/man/translate/figs-metaphor his anger was kindled 0 This compares Elihu’s anger to someone starting a fire. If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “he became very angry” (See also: [[rc://*/ta/man/translate/figs-activepassive]]) -32:6 jj95 rc://*/ta/man/translate/figs-you you are very old 0 Here “you” is plural and refers to Job and his three friends. -32:7 z9d9 rc://*/ta/man/translate/figs-metonymy Length of days should speak; a multitude of years should teach wisdom 0 These two lines mean the same thing. Elihu emphasizes that since older people are wiser than younger people, they should be the first to speak of what they know. Alternate translation: “He who has lived many years should speak; He would is older should teach wisdom” (See also: [[rc://*/ta/man/translate/figs-parallelism]]) -32:8 le8v rc://*/ta/man/translate/figs-parallelism there is a spirit in a man; the breath of the Almighty 0 Both phrases mean the same thing. Elihu is emphasizing that a man’s wisdom comes from God. Alternate translation: “there is a spirit in a man, that is, the breath of the Almighty that” -32:8 tg64 rc://*/ta/man/translate/figs-metonymy the breath of the Almighty 0 Here the spirit is represented by “breath.” Alternate translation: “the spirit of the Almighty” -32:11 c94u See 0 Elihu uses this word here to draw the mens’ attention to what he says next. Alternate translation: “Listen” -32:11 vq5w rc://*/ta/man/translate/figs-you I waited for your words 0 “I waited to hear what you would say.” The word “your” refers to Job’s friends. -32:12 cem5 who could respond to his words 0 Here the word “respond” does not just mean to answer, but to answer with a helpful response. -32:13 ys9l We have found wisdom 0 This means that they believe that they have figured out what is wise. Alternate translation: “We have discovered what is wise” -32:13 pwq9 rc://*/ta/man/translate/figs-metaphor to defeat Job 0 This speaks of God responding to Job and correcting him as if he were defeating him in battle. Alternate translation: “to refute Job” or “to answer Job” -32:14 q8fq with your words 0 Alternate translation: “by saying what you have said” -32:15 gi7d dumbfounded 0 amazed, unable to speak -32:16 k7n7 rc://*/ta/man/translate/figs-rquestion Should I wait because they are not speaking, because they stand there silent and answer no more? 0 Elihu uses a question to emphasize that he will not wait any longer to speak. Elihu answers this question himself in the next verse. Alternate translation: But because you do not speak, I certainly will not wait any longer; you merely stand there and do not reply anymore. -32:17 ii5q I also will answer on my part 0 Alternate translation: “I will now take my turn to answer” -32:18 j46i rc://*/ta/man/translate/figs-metaphor I am full of words 0 Elihu speaks of having a lot to say as being full of words. Alternate translation: “I have so much to say” -32:18 t9et the spirit in me compels me 0 Alternate translation: “my spirit forces me to say it” -32:19 l5s6 rc://*/ta/man/translate/figs-simile my breast is like fermenting wine that has no vent; like new wineskins, it is ready to burst 0 While wine is fermenting, gas collects in the container. If the gas is not let out the container will burst. Elihu means that he has so much to say that if he does not speak he feels like he will burst. Also, these two phrases are parallel and have the same meaning. Alternate translation: “I feel like my breast is about to burst, like a container of fermenting wine that has no vent” (See also: [[rc://*/ta/man/translate/figs-parallelism]]) -32:19 a7cz rc://*/ta/man/translate/figs-synecdoche my breast is 0 This represents Elihu, specifically his spirit. Alternate translation: “my spirit is” or “I am” -32:20 m29y rc://*/ta/man/translate/figs-activepassive I may be refreshed 0 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “I may feel better” -32:20 w6zz rc://*/ta/man/translate/figs-synecdoche open my lips 0 Here the “lips” represent the mouth. Alternate translation: “open my mouth” -32:21 mi73 neither will I give honorific titles to any man 0 Alternate translation: “neither will I praise any man or give him titles of honor” -32:22 nb65 my Maker 0 This is a name referring to God. Alternate translation: “God who made me” -32:22 i4r2 rc://*/ta/man/translate/figs-euphemism take me away 0 This means that he would destroy him. Alternate translation: “destroy me” -33:intro t7rx 0 # Job 33 General Notes\n\n## Structure and formatting\n\nAccording to Elihu, instead of being punished for his sins, Job is sinning in the midst of these difficulties. This is a continuation of the first of Elihu’s four statements and it is addressed to Job. (See: [[rc://*/tw/dict/bible/kt/sin]] and [[rc://*/tw/dict/bible/kt/testimony]])\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry. This quotation is a continuation of the previous chapter.\n\n## Special concepts in this chapter\n\n### God’s mercy\nWhile Job has been complaining about the lack of justice and response from Yahweh, Elihu shows Job that Yahweh has shown him great mercy along the way. He is still alive because of Yahweh’s mercy. (See: [[rc://*/tw/dict/bible/kt/mercy]]) -33:1 m7lu rc://*/ta/man/translate/figs-parallelism hear my speech; listen to all my words 0 These two phrases mean the same thing. Elihu is emphasizing that Job must listen carefully. -33:2 j572 rc://*/ta/man/translate/figs-parallelism I have opened my mouth … my tongue has spoken in my mouth 0 These mean the same thing. Elihu is emphasizing that he is now ready to speak. His “tongue” speaking represents himself speaking. Alternate translation: “I have opened my mouth and I have begun to speak” (See also: [[rc://*/ta/man/translate/figs-metonymy]]) -33:3 u1kk rc://*/ta/man/translate/figs-synecdoche My words come from the uprightness of my heart 0 Here Elihu refers to himself by his “heart” as he speaks of being upright. Alternate translation: “I will speak with uprightness” or “I will speak with complete honesty” -33:3 j6sd rc://*/ta/man/translate/figs-synecdoche my lips speak pure knowledge 0 Here Elihu refers to himself by his “lips” to emphasize his speech. Alternate translation: “I will speak sincerely to you the things I know” -33:4 g749 rc://*/ta/man/translate/figs-parallelism The Spirit of God … has given me life 0 These two lines mean the same thing. Elihu is emphasizing that God has made him and so gives authority to what he is saying. -33:5 ikf4 rc://*/ta/man/translate/figs-metaphor set your words in order before me and stand up 0 This speaks of Job preparing what he will say as if he were setting up and organizing physical objects. Alternate translation: “prepare what you will say, and stand up and answer me” -33:6 ie4u See 0 Elihu uses this word here to draw Job’s attention to what he says next. Alternate translation: “Listen” -33:6 dis8 rc://*/ta/man/translate/figs-metaphor I am just as you are in God’s sight 0 Here sight represents judgment or evaluation. Alternate translation: “I am just as you are in God’s judgment” or “God judges me the same way that he judges you” -33:6 ym3b rc://*/ta/man/translate/figs-metaphor I also have been formed out of the clay 0 Though people are not made out of clay, God has made everyone as a potter carefully makes things out of clay. Alternate translation: “God has made both of us just as a potter forms things from clay” -33:6 q828 rc://*/ta/man/translate/figs-activepassive I also have been formed 0 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “God has also made me” or “God has formed both of us” -33:7 dmb1 terror of me will not make you afraid 0 Alternate translation: “you do not need to be afraid of me” -33:7 y53l rc://*/ta/man/translate/figs-metaphor neither will my pressure be heavy upon you 0 This means that he will not hinder Job or burden him. He speaks of emotional burden here as if it were a heavy physical burden. Alternate translation: “neither will I burden you” or “I will not oppress you with what I say” -33:8 zu7c in my hearing 0 Alternate translation: “where I could hear you” -33:8 c2f7 I have heard the sound of your words saying 0 Alternate translation: “I have heard you say” -33:9 f62q rc://*/ta/man/translate/figs-metaphor clean 0 A person who God considers spiritually acceptable is spoken of as if the person were physically clean. -33:9 h3f9 there is no sin in me 0 Alternate translation: “I have not sinned” -33:10 f8tf See 0 The speaker uses this word here to draw attention to what he says next. Alternate translation: “Listen” -33:11 ra4e rc://*/ta/man/translate/figs-metaphor He puts my feet in stocks 0 “Stocks” are wooden blocks a jailer puts around a prisoner’s feet to restrict his movement. Job speaks of feeling like he is a prisoner by saying that he is in stocks. Alternate translation: “I feel he has made me a prisoner” -33:11 w3ja rc://*/ta/man/translate/figs-metonymy my paths 0 These words refer to where he goes. Here where he goes represents what he does. Alternate translation: “everything that I do” -33:12 bbu1 I will answer you 0 Elihu is speaking to Job. -33:13 z74q rc://*/ta/man/translate/figs-rquestion Why do you struggle against him? 0 Elihu uses this question to emphasize that Job should not struggle against God. If it would be helpful in your language, you could express this question as a statement. Alternate translation: “You should not struggle against God.” or “You should not try to argue with God.” -33:13 m749 He does not account for any of his doings 0 Alternate translation: “He does not have to explain to us anything he does” -33:14 gyh6 rc://*/ta/man/translate/figs-idiom God speaks once—yes, twice 0 This is an idiom. Alternate translation: “God speaks again and again in different ways” -33:15 zz7a rc://*/ta/man/translate/figs-parallelism a dream … a vision of the night 0 These phrases have the same meaning. -33:15 vq5q rc://*/ta/man/translate/figs-metaphor when deep sleep falls upon men, in slumber on the bed 0 This speaks of people being in a deep sleep as if the sleep fell upon them or overcame them. Alternate translation: “when people are fully asleep on their bed” -33:16 cgu3 rc://*/ta/man/translate/figs-metaphor then God opens the ears of men 0 This speaks of God making people aware of things as if he were opening their ears so that they could hear. Alternate translation: “then God reveals things to people” -33:17 qd6y rc://*/ta/man/translate/figs-metaphor in order to pull man back from 0 This speaks of God keeping someone from doing something as if he were physically pulling him away from harm. Alternate translation: “in order to keep him from” -33:18 t4um rc://*/ta/man/translate/figs-parallelism God keeps man’s life back from the pit … his life from crossing over to death 0 Both of these statements mean the same thing. Alternate translation: “God saves people from the grave and from death” -33:18 d93m rc://*/ta/man/translate/figs-metaphor the pit 0 The place where people go when they die is referred to here as “the pit.” Alternate translation: “the place where dead people are” -33:18 bd6l rc://*/ta/man/translate/figs-idiom man’s life back … his life 0 This is an idiom. Alternate translation: “man from dying and … he keeps him” -33:18 lgc1 rc://*/ta/man/translate/figs-metonymy from crossing over to death 0 Here “death” represents the place where people go when they die, that is, sheol. Alternate translation: “from going to sheol” -33:19 pgn6 rc://*/ta/man/translate/figs-activepassive Man is punished also 0 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “God also punishes a person” -33:19 x9jg rc://*/ta/man/translate/figs-explicit with pain on his bed 0 This means that the person is experiencing such pain that he must lie in bed. Alternate translation: “with pain so that he must lie in bed” -33:20 ubm9 rc://*/ta/man/translate/figs-parallelism so that his life abhors food, and his soul abhors delicacies 0 These two phrases mean basically the same thing, that the person is in so much pain that he cannot even eat. The person is represented by his “life” and his “soul.” Alternate translation: “the result is that he does not desire any food, not even very special food” (See also: [[rc://*/ta/man/translate/figs-synecdoche]]) -33:20 x7zp abhors delicacies 0 Alternate translation: “hates even very special food” -33:21 f64y rc://*/ta/man/translate/figs-activepassive His flesh is consumed away so that it cannot be seen; his bones, once not seen, now stick out 0 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. “His flesh” refers to his fat and muscles, not to his body’s outer skin. Alternate translation: “Disease makes his body weak and thin so that a person can see his bones” -33:22 gup8 rc://*/ta/man/translate/figs-synecdoche his soul draws close to the pit 0 Here a person is represented by his “soul.” Alternate translation: “he is close to going into the grave” -33:22 v3zi rc://*/ta/man/translate/figs-metaphor the pit 0 The place where people go when they die is referred to here as “the pit.” Alternate translation: “the place where dead people are” -33:22 ne1h rc://*/ta/man/translate/figs-synecdoche his life to those who wish to destroy it 0 Here the person is represented by his “life.” The phrase “those who wish to destroy it” refers to the place where people go after they die. Alternate translation: “and he is close to going to the place where dead people go” or “and he will soon go to the place of the dead” (See also: [[rc://*/ta/man/translate/figs-metonymy]]) -33:23 kt34 for him 0 This does not refer to a specific person. Elihu continues speaking about any person in general. -33:23 zbw1 rc://*/ta/man/translate/translate-numbers one out of a thousand 0 In some languages it may be more natural to refer to “a great number” instead of “a thousand.” Alternate translation: “one from the great number of angels” -33:24 a1rp rc://*/ta/man/translate/figs-metaphor the pit 0 The place where people go when they die is referred to here as “the pit.” Alternate translation: “the place where dead people are” -33:24 es6z rc://*/ta/man/translate/figs-explicit I have found a ransom for him 0 This means that the angel has found a way to pay for the sins of the man so that he does not have to die. Alternate translation: “for I have found a way for you to keep him from dying” -33:25 ze1v Then 0 This word is used here to mark what will happen if God grants the angel’s request. Alternate translation: “Then as a result” or “As a result of the angel’s request to God” -33:25 mu51 rc://*/ta/man/translate/figs-simile his flesh will become fresher than a child’s 0 This speaks of the man being healed and his body growing strong again as if his body became new like a child’s body. Alternate translation: “the sick man’s body will become new again like a young person’s body” -33:25 k7le rc://*/ta/man/translate/figs-hyperbole fresher than a child’s 0 In this comparison, the word “fresher” is an exaggeration. Alternate translation: “fresh like a child’s” -33:25 n9hs rc://*/ta/man/translate/figs-ellipsis a child’s 0 This refers to a child’s flesh. Alternate translation: “a child’s flesh” -33:25 s1tk rc://*/ta/man/translate/figs-metaphor it is restored to the days of his youth 0 This speaks of the man’s flesh again being as strong as it was when he was young. Alternate translation: “it will become strong again, as it was when he was young” -33:26 yt2q rc://*/ta/man/translate/figs-idiom he sees God’s face with joy 0 This is an idiom. Alternate translation: “he joyfully worships God” -33:26 d3zd rc://*/ta/man/translate/figs-synecdoche God’s face 0 Here God is represented by his “face.” Alternate translation: “God” -33:26 ysy8 God will give the person his triumph 0 Alternate translation: “God will save the person” or “God will make things right for the person again” -33:27 t53p rc://*/ta/man/translate/figs-activepassive but my sin was not punished 0 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “but God did not punish me for sinning” -33:28 wt12 rc://*/ta/man/translate/figs-synecdoche rescued my soul from going down into the pit 0 Here the person is referred to by his “soul.” Alternate translation: “rescued me from dying and going to the pit” -33:28 u2a3 rc://*/ta/man/translate/figs-metaphor the pit 0 The place where people go when they die is referred to here as “the pit.” Alternate translation: “the place where dead people are” -33:28 f6ps rc://*/ta/man/translate/figs-metonymy my life will continue to see light 0 Here the person is represented by his “life.” Also, living is spoken of as seeing the light. Alternate translation: “I will continue to live and see the daylight” or “I will continue to live” (See also: [[rc://*/ta/man/translate/figs-metaphor]]) -33:29 m27i See 0 Elihu uses this word here to draw Job’s attention to what he says next. Alternate translation: “Listen” -33:29 w47t rc://*/ta/man/translate/figs-idiom twice, yes, even three times 0 This is an idiom. Alternate translation: “again and again” -33:30 b2bf rc://*/ta/man/translate/figs-synecdoche his soul 0 The person is represented by his “soul.” Alternate translation: “him” -33:30 cik5 rc://*/ta/man/translate/figs-metaphor to bring his soul back from the pit 0 This speaks of saving the man from dying as if he had died and was being brought back to life. Alternate translation: “to keep him from dying and going to the pit” -33:30 qg5z rc://*/ta/man/translate/figs-metaphor the pit 0 The place where people go when they die is referred to here as “the pit.” Alternate translation: “the place where dead people are” -33:30 myd4 rc://*/ta/man/translate/figs-activepassive he may be enlightened with the light of life 0 This is an idiom and may be stated in active form. Alternate translation: “he may be happy to still be alive” (See also: [[rc://*/ta/man/translate/figs-idiom]]) -33:31 z1l9 rc://*/ta/man/translate/figs-doublet Pay attention, Job, and listen to me 0 These phrases mean the same thing. Alternate translation: “Listen carefully to me, Job” -33:32 g3l6 rc://*/ta/man/translate/figs-idiom that you are in the right 0 This is an idiom. Alternate translation: “that you are innocent” -34:intro b9ku 0 # Job 34 General Notes\n\n## Structure and formatting\n\nAccording to Elihu, instead of being punished for his sins, Job is sinning in the midst of these difficulties. This is the second of Elihu’s four statements and it is addressed first to Job’s friends and then to Job. (See: [[rc://*/tw/dict/bible/kt/sin]] and [[rc://*/tw/dict/bible/kt/testimony]])\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry. Elihu uses many of Job’s statements against him. His attitude is not too different from Job’s friends.\n\n## Special concepts in this chapter\n\n### Yahweh’s justice\nElihu defends the justice of Yahweh after Job claimed that Yahweh was being unjust. (See: [[rc://*/tw/dict/bible/kt/justice]]) -34:1 h9vc Moreover, Elihu 0 Alternate translation: “Then, Elihu” -34:1 yw36 rc://*/ta/man/translate/translate-names Elihu 0 See how you translated this man’s name in [Job 32:2](../32/02.md). -34:2 k8a4 Listen to my words 0 Alternate translation: “Listen to what I say” -34:2 zux7 rc://*/ta/man/translate/figs-irony you wise men … you who have knowledge 0 Elihu is criticizing Job and his friends. He does not think they are actually wise. -34:3 ln8s rc://*/ta/man/translate/figs-simile For the ear tries words as the palate tastes food 0 Elihu means people listen carefully to determine what is right or wrong just like we taste food to determine if it is good or bad. Here people are referred to by their “ear” and their “palate” to emphasize that they are tasting and hearing. Alternate translation: “For we listen to words to know what is good and bad, just as we taste foods to know what is good to eat” (See also: [[rc://*/ta/man/translate/figs-synecdoche]]) -34:4 v6hj rc://*/ta/man/translate/figs-exclusive Let us 0 Here “us” refers to Elihu, Job, and his three friends. -34:5 k2e1 has taken away my rights 0 Alternate translation: “refused to give me justice” -34:6 k523 rc://*/ta/man/translate/figs-activepassive I am considered to be a liar 0 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “God considers me to be a liar” -34:6 i95p rc://*/ta/man/translate/figs-metaphor My wound is incurable 0 Here Job’s sickness and suffering is spoken of as if it were a “wound.” Alternate translation: “I am sick and no one can heal me” -34:7 nd2a rc://*/ta/man/translate/figs-rquestion What man is like Job 0 Elihu uses this rhetorical question to scold Job. If it would be helpful in your language, you could express this question as a statement. Alternate translation: “There is no one else like Job” -34:7 glm5 rc://*/ta/man/translate/figs-simile who drinks up mockery like water 0 Elihu is accusing Job of mocking others as often as a person drinks water. Alternate translation: “who mocks other people as frequently as he drinks water” -34:8 j3zr rc://*/ta/man/translate/figs-metaphor who walks with wicked men 0 Here “walk” is an idiom for how a person acts. Alternate translation: “who behaves like wicked men” -34:10 n22e rc://*/ta/man/translate/figs-irony you men of understanding 0 Elihu is criticizing Job and his friends. He does not actually think they are wise. -34:10 meh8 rc://*/ta/man/translate/figs-parallelism far be it from God … far be it from the Almighty that he should commit sin 0 These two phrases have the same meaning and are used together to emphasize that God would never do anything wrong. The phrase “far be it from” is an idiom. Alternate translation: “Almighty God would never consider doing anything that is wicked or wrong” (See also: [[rc://*/ta/man/translate/figs-idiom]]) -34:11 ia8g rc://*/ta/man/translate/figs-metaphor For he pays back a person’s work 0 This means that he gives to a person what he deserves for the work he has done. Here “work” is a metaphor for what a person does. Alternate translation: “For he gives to a person what he deserves in return for he does” -34:11 y31y rc://*/ta/man/translate/figs-idiom he makes every man come upon the reward of his own ways 0 The phrase “his own ways” is an idiom for how a person lives his life. Elihu emphasizes that God gives to people what they deserve. Alternate translation: “he causes every man to receive the reward he deserves for how he lives” -34:13 n1w5 rc://*/ta/man/translate/figs-parallelism Who put him in charge over the earth? Who put the whole world under him? 0 Both of these rhetorical questions have the same meaning and emphasize that no one needed to grant God authority because it was already his. These questions can be written as statements. Alternate translation: “No one needed to give permission to God to take responsibility over all the earth. He is the rightful one to rule the world.” (See also: [[rc://*/ta/man/translate/figs-rquestion]]) -34:14 d4kx rc://*/ta/man/translate/figs-hypo If he ever 0 Elihu is describing a situation that he does not believe would ever happen. -34:14 t8rt rc://*/ta/man/translate/figs-explicit his spirit and his breath 0 The “spirit” and “breath” of God are what makes all living things alive. Alternate translation: “his spirit and breath which give us life” -34:15 lah1 rc://*/ta/man/translate/figs-synecdoche all flesh 0 Here all living things are represented by their “flesh.” Alternate translation: “all living things” -34:15 tmc7 rc://*/ta/man/translate/figs-explicit mankind would return to dust again 0 This means that all people would die and their bodies would decay and become soil. In the beginning God created man from the dust. Alternate translation: “the bodies of mankind would soon become soil again” -34:16 h7bg now 0 Elihu uses this word to bring attention to something important he is about to say. -34:16 lpb8 rc://*/ta/man/translate/figs-you you have 0 Here “you” is singular and refers to Job. -34:16 giw9 rc://*/ta/man/translate/figs-parallelism listen to the sound of my words 0 “listen to what I say.” This means the same as the previous part of the sentence. -34:17 rc4c rc://*/ta/man/translate/figs-rquestion Can one who hates justice govern? Will you condemn God, who is righteous and mighty? 0 Elihu uses this question to rebuke Job for implying that God hates justice. Alternate translation: “One who hates justice cannot be expected to rule over people. So you really cannot criticize God, who is righteous and powerful, and you cannot say that what he has done is wrong.” -34:17 s1zl rc://*/ta/man/translate/figs-rquestion Can one who hates justice govern? 0 The implicit answer to this rhetorical question is “no.” This question implies that God could not rule the world if he hated justice. If it would be helpful in your language, you could express this question as a statement. Alternate translation: “One who hates justice cannot govern the world.” or “God could certainly never hate what is right and still rule the world.” (See also: [[rc://*/ta/man/translate/figs-explicit]]) -34:17 l8xs rc://*/ta/man/translate/figs-rquestion Will you condemn God, who is righteous and mighty? 0 This rhetorical question is used to emphasize that Job does not have the authority or a reason to condemn God. Alternate translation: “You cannot condemn God, who is righteous and mighty!” -34:18 n5xx rc://*/ta/man/translate/figs-rquestion God, who says to a king, ‘You are vile,’ or says to nobles, ‘You are wicked’? 0 This continues the rhetorical question from the previous verse, emphasizing to Job that he cannot condemn God. If it would be helpful in your language, you could express this question as a statement. Alternate translation: “He says to some kings, ‘You are vile,’ and he says to some nobles, ‘You are wicked.’” -34:18 pa2a rc://*/ta/man/translate/figs-ellipsis God, who says to a king 0 This is part of the previous question. The understood words from the previous verse, “will you condemn God,” may be supplied. Alternate translation: “Will you condemn God, who says to a king” -34:18 n3qi vile 0 Alternate translation: “evil” or “worthless” -34:19 sj41 rc://*/ta/man/translate/figs-metonymy for they all are the work of his hands 0 Here “hands” refer to power. Alternate translation: “for God made them all” -34:20 xkd5 rc://*/ta/man/translate/figs-idiom at midnight 0 Midnight is the time when one day ends and another begins. Here “midnight” is used as an idiom. Alternate translation: “at night” or “suddenly, at night” -34:20 yx7f rc://*/ta/man/translate/figs-activepassive people will be shaken and will pass away 0 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. The phrase “will be shaken” is an idiom that means to be “struck.” Alternate translation: “God strikes them and they die” (See also: [[rc://*/ta/man/translate/figs-idiom]]) -34:20 nq3g rc://*/ta/man/translate/figs-euphemism mighty people will be taken away, but not by human hands 0 This means that it is God who causes people to die, not people. Also, If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “it is God and not humans who cause mighty people to die” (See also: [[rc://*/ta/man/translate/figs-activepassive]]) -34:20 dsu9 rc://*/ta/man/translate/figs-synecdoche not by human hands 0 Here people are represented by their “hands.” Alternate translation: “not by humans” or “not by people” -34:21 syl2 rc://*/ta/man/translate/figs-metonymy For God’s eyes are upon a person’s ways 0 God’s “eyes” represent his sight. The phrase “a person’s ways” is an idiom for what he does and how he lives. Alternate translation: “For God watches everything a person does” (See also: [[rc://*/ta/man/translate/figs-idiom]]) -34:21 wn28 rc://*/ta/man/translate/figs-explicit he sees all his steps 0 This means that he always knows where the person is and where he is going. Alternate translation: “he sees him wherever he goes” -34:22 em2w rc://*/ta/man/translate/figs-doublet no darkness, no thick gloom 0 The words “thick gloom” mean basically the same thing as, and intensify, the word “darkness.” -34:23 dy7z in judgment 0 Alternate translation: “so he may judge him” or “to be judged” -34:24 hwl1 rc://*/ta/man/translate/figs-idiom He breaks mighty men into pieces 0 This speaks of God destroying these men as if he actually broke their bodies into pieces. Alternate translation: “He destroys mighty men” or “He destroys important people” -34:24 nyi9 rc://*/ta/man/translate/figs-explicit for their ways that need no further investigation 0 He does not need to investigate what they have done because he already knows everything about them. Alternate translation: “without needing to do further investigation, because he already knows their ways” -34:24 i96c their ways 0 This is an idiom. Alternate translation: “the things they have done” -34:24 z5n9 rc://*/ta/man/translate/figs-explicit he puts others in their places 0 This means that he appoints other people to rule in their positions. Alternate translation: “and he chooses other people to rule in their places” -34:25 hq7v rc://*/ta/man/translate/figs-idiom in the night 0 This is an idiom. Alternate translation: “when they are not expecting it” -34:25 rxl8 rc://*/ta/man/translate/figs-activepassive they are destroyed 0 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “and destroys them” -34:26 mwg7 rc://*/ta/man/translate/figs-simile In the open sight of others, he kills them for their wicked deeds like criminals 0 This phrase compares the way that these people die to how criminals die. Alternate translation: “He kills them for their wicked deeds, in the open sight of others as if they were criminals” -34:26 y46j rc://*/ta/man/translate/figs-idiom In the open sight of others 0 This is an idiom. Alternate translation: “In a place where everyone can see” -34:26 af3k rc://*/ta/man/translate/figs-explicit he kills them 0 This speaks of God causing these people to die, though he does not actually strike them with a sword himself. He may cause someone else to kill them or disaster to come upon them. Alternate translation: “he causes them to die” -34:27 mv8l rc://*/ta/man/translate/figs-idiom his ways 0 This refers to God’s instructions for how people should behave. -34:28 d5r1 rc://*/ta/man/translate/figs-abstractnouns they made the cry of poor people come to him 0 The word “cry” can be expressed as a verb. This speaks of God hearing their cry as if the cry were a person that came to him. Alternate translation: “they made the poor people cry, and God heard them” (See also: [[rc://*/ta/man/translate/figs-personification]]) -34:29 w485 rc://*/ta/man/translate/figs-metaphor When he stays silent, who can condemn him? If he hides his face, who can perceive him? 0 These two questions speak of God not punishing wicked people as if he were being silent and hiding his face. -34:29 k61c rc://*/ta/man/translate/figs-rquestion When he stays silent, who can condemn him? 0 Elihu uses this rhetorical question to teach Job. If it would be helpful in your language, you could express this question as a statement. Alternate translation: “No one can criticize God if he decides to remain silent” -34:29 j5ex rc://*/ta/man/translate/figs-rquestion If he hides his face, who can perceive him? 0 Elihu uses this rhetorical question to teach Job. If it would be helpful in your language, you could express this question as a statement. Alternate translation: “No one can go and see him if he decides to hide his face” -34:29 pdu7 rc://*/ta/man/translate/figs-synecdoche his face 0 Here God is represented by his “face.” Alternate translation: “himself” -34:30 n7qw rc://*/ta/man/translate/figs-metaphor no one to entrap people 0 This compares a godless ruler harming people as if he were a hunter trapping his prey. Alternate translation: “no one to harm the people” -34:32 u6ly rc://*/ta/man/translate/figs-metonymy teach me what I cannot see 0 Here to “see” means to know. Alternate translation: “teach me what I have done wrong that I am not aware of” -34:33 kc72 rc://*/ta/man/translate/figs-rquestion Do you think that God will punish that person’s sin, since you dislike what God does? 0 “Since you dislike what God does, do you think that God should punish this person’s sin?” Elihu uses this rhetorical question to emphasize that he should not think that God will not punish this man. If it would be helpful in your language, you could express this question as a statement. Alternate translation: “Even though you do not like what God does, surely even you do not think that God will punish this person” -34:33 xdv4 rc://*/ta/man/translate/figs-metonymy that person’s sin 0 Here punishing the person because of his sin is referred to as punishing the “person’s sin.” Alternate translation: “that person because of his sin” -34:33 nw6c since you dislike 0 Alternate translation: “because you dislike” -34:33 px78 what it is that you know 0 Alternate translation: “what you are thinking about this” -34:34 qbs3 who hears me 0 Alternate translation: “who hears me speaking” -34:36 znm7 rc://*/ta/man/translate/figs-activepassive If only Job were put on trial in 0 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “If only we could put Job on trial in” or “If only we could take Job to court so a judge could listen to” -34:36 mvs5 rc://*/ta/man/translate/figs-idiom in the smallest details of his case 0 This is an idiom. Alternate translation: “to listen to his case thoroughly” or “to hear all of the details of his case” -34:36 w7eb of his talking like wicked men 0 Alternate translation: “of how he has spoken like a wicked man” -34:37 jr4v rc://*/ta/man/translate/figs-explicit he adds rebellion 0 This refers to rebellion against God. Alternate translation: “he adds rebellion against God” -34:37 fm5k rc://*/ta/man/translate/figs-explicit he claps his hands in mockery in our midst 0 In this accusation, this means that Job clapped his hands to strengthen his mockery of God. Alternate translation: “he claps his hands as he mocks God in our midst” or “he mocks God right in front of us” (See also: [[rc://*/ta/man/translate/translate-symaction]]) -34:37 g7nc rc://*/ta/man/translate/figs-metaphor he piles up words against God 0 Elihu speaks of “words” as if they were objects, and of speaking many words as if it were piling those objects one on top of the other. Alternate translation: “he speaks many words against God” -35:intro mfr6 0 # Job 35 General Notes\n\n## Structure and formatting\n\nAccording to Elihu, instead of being punished for his sins, Job is sinning in the midst of these difficulties. This is the third of Elihu’s four statements and it is addressed first to Job’s friends and then to Job. (See: [[rc://*/tw/dict/bible/kt/sin]] and [[rc://*/tw/dict/bible/kt/testimony]])\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry. Elihu uses many of Job’s statements against him.\n\n## Important figures of speech in this chapter\n\n### Rhetorical questions\n\nElihu uses many different rhetorical questions in this chapter in order to try to convince Job. These questions help to build Elihu’s argument. (See: [[rc://*/ta/man/translate/figs-rquestion]])\n\n## Other possible translation difficulties in this chapter\n\n### Ironic situation\n\nElihu explains the irony of Job’s claim. He claimed to be righteous and desired Yahweh to intervene. In this chapter, Elihu explains to Job that his claims of righteousness are prideful. This makes him unrighteous. (See: [[rc://*/ta/man/translate/figs-irony]] and [[rc://*/tw/dict/bible/kt/righteous]]) -35:2 s9jw rc://*/ta/man/translate/figs-rquestion Do you think this is just & ‘My right before God’? 0 Elihu uses questions to challenge Job. Alternate translation: “You must think you are right … ‘My right before God.’” or “It is not just … ‘My right before God.’” -35:2 yh9l Do you think this is just when you say 0 Alternate translation: “Do you think it is right for you to say” -35:2 g7jg rc://*/ta/man/translate/figs-you Do you think 0 Here “you” is singular and refers to Job. -35:2 l3t8 My right before God 0 This could mean: (1) Job is claiming to be innocent before God or (2) Job is claiming that he, rather than God, is right. -35:3 w8qv rc://*/ta/man/translate/figs-rquestion For you ask, ‘What use is it to me?’ and, ‘Would I be better off if I had sinned?’ 0 Elihu quotes Job as saying the these two rhetorical questions. Alternate translation: “For you say, ‘It does not benefit me’ and, ‘I am no better off than if I had sinned.’” -35:4 tp7p Connecting Statement: 0 # Connecting Statement:\n\nElihu continues speaking. -35:6 t2vl Connecting Statement: 0 # Connecting Statement:\n\nElihu continues speaking. -35:6 pdd2 rc://*/ta/man/translate/figs-parallelism If you have sinned … what do you do to him? 0 These two lines share similar meanings. The second line intensifies the meaning of the first line. -35:6 t1v8 rc://*/ta/man/translate/figs-rquestion If you have sinned, what harm do you do to God? 0 Elihu asks this question to emphasize that Job’s sins cannot actually do anything to God. Alternate translation: “If you have sinned, you have not done any harm to God.” -35:6 s7x4 rc://*/ta/man/translate/figs-metaphor If your transgressions pile up high, what do you do to him? 0 Elihu speaks of “transgressions” as if they were objects, and of committing many transgressions as if it were piling those objects one on top of the other. He asks this question to emphasize that Job does nothing to God by his transgressions. Alternate translation: “If you committed a great many transgressions, you still do nothing to him.” (See also: [[rc://*/ta/man/translate/figs-rquestion]]) -35:7 m97k rc://*/ta/man/translate/figs-rquestion If you are righteous, what can you give to him? What will he receive from your hand? 0 The two rhetorical questions mean basically the same thing, that Job’s righteousness adds nothing to God. Alternate translation: “If you are righteous, that does not enable you to give anything to him, and there is nothing that he will receive from your hand.” (See also: [[rc://*/ta/man/translate/figs-parallelism]]) -35:7 i418 rc://*/ta/man/translate/figs-synecdoche receive from your hand 0 Here the word “hand” represents Job. Alternate translation: “receive from you” -35:8 fa27 another son of man 0 Alternate translation: “another human-being” or “another person” -35:9 p9sw rc://*/ta/man/translate/figs-abstractnouns Because of many acts of oppression 0 The word “oppression” can be translated with a verbal phrase. Alternate translation: “Because of the many things that people do to oppress others” -35:9 zb6t rc://*/ta/man/translate/figs-metonymy they call for help from the arms of mighty men 0 Here “arms” refers to power or strength. Alternate translation: “they call for someone to deliver them from the power of mighty men” -35:10 f89r rc://*/ta/man/translate/figs-metaphor who gives songs in the night 0 Elihu speaks of God enabling people to have hope in troubling circumstances as if he were giving to them songs which they can sing during the night. -35:12 gme8 Connecting Statement: 0 # Connecting Statement:\n\nElihu continues speaking. -35:12 xj4y they cry out 0 Alternate translation: “the oppressed people cry out” -35:14 di2g rc://*/ta/man/translate/figs-exclamations How much less will he answer you … that you are waiting for him! 0 Since God will not hear the prayers of prideful, evil men, it is even less likely that he will hear Job, who is complaining against him. Alternate translation: “So he certainly will not answer you … that you are waiting for him!” -35:14 njy6 that your case is before him 0 Alternate translation: “you have presented your case to him” -35:14 c513 you are waiting for him 0 Alternate translation: “you are waiting for him to respond” -35:15 ub2k Now you say that his anger does not punish, and he does not take even a litte notice of transgression 0 Because Job is saying these things about God that are untrue, it is even less likely that God will answer Job’s prayers. -35:15 kpu8 rc://*/ta/man/translate/figs-metonymy his anger does not punish 0 Here “his anger” is a metonym for “him.” Alternate translation: “he never punishes anyone because he is angry” -35:16 ben3 rc://*/ta/man/translate/figs-metaphor he piles up words without knowledge 0 Elihu speaks of “words” as if they were objects, and of speaking many words as if it were piling those objects one on top of the other. The word “knowledge” can be translated with a verbal phrase. Alternate translation: “he speaks many words without knowing what he is talking about” (See also: [[rc://*/ta/man/translate/figs-abstractnouns]]) +31:intro leq9 0 # Job 31 General Notes\n\n## Structure and Formatting\n\nThis chapter is the conclusion of Job’s final response to his three friends.\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry.\n\n## Important Figures of Speech in This Chapter\n\n### Litany\n\nIn verses 1–34 and 38–40, Job swears a series of oaths to insist on his innocence. Typically he uses a statement that begins with “if” to suggest something he might have done wrong, and he then uses a statement that uses verbal forms such as “may” or “let” to wish that he would receive an appropriate punishment if he has indeed committed such a sin. In some cases, rather than wish for punishment, Job gives a reason why he would not have committed the sin he has described. In some other cases, Job makes only the “if” statement, leaving the rest of the conditional statement to be inferred. Notes throughout the chapter indicate how Job responds to each of the “if” statements that he makes.\n\nA series of similar statements such as this is known as a litany. If your readers would recognize what Job is doing, you can translate and format this litany the way the ULT does. If the litany form would not be familiar to your readers, you could help them appreciate it by putting each sentence of the litany on a separate line. See what you did with the similar litanies in chapters 9, 12, 26, and 29. (See: rc://*/ta/man/translate/figs-litany and rc://*/ta/man/translate/writing-oathformulas)\n\n## Special Concepts in This Chapter\n\\### Job’s understanding of appropriate punishment for sin\n\nIn this chapter, Job insists that he has been righteous by wishing aloud that he would receive the just punishment for any crimes that he may have committed. In most cases, Job himself would suffer the punishment that he describes. But in verses 9 and 10, Job says that if he has committed adultery with another man’s wife, then may other men have sexual relations with his wife. It seems that Job is wishing that God would punish his wife for something that he himself had done. Since the book describes Job as a wise and righteous, it appears that readers are supposed to consider that this would be a just punishment, but it does not seem to be just or fair. One way to understand this may be to consider that Job is saying that if he has been unfaithful to his wife, then may his wife be unfaithful to him in return. This is not the ideal that the Bible as a whole teaches. As Christians, we are not supposed to take revenge on others by doing to them what they have done to us. But in this specific context, in which Job is swearing oaths to guarantee his innocence, having his wife be unfaithful to him if he had been unfaithful to her would be a punishment that fit the crime, and Job is insisting on his innocence by saying that he is prepared to receive the punishments that fit any crimes he has committed. +31:1 af9x rc://*/ta/man/translate/figs-idiom בְּ֭רִית כָּרַ֣תִּי לְ⁠עֵינָ֑⁠י 1 In this culture, people would say that they had **cut** a **covenant** because making a covenant often involved a ceremony in which the two parties would cut up an animal and walk between the cut-up pieces. [Jeremiah 34:18](../34/18.md) refers to such a ceremony, and [Genesis 15:8–19](../01/01.md) describes God making a covenant with Abraham in this way. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “I have made a covenant with my eyes” +31:1 ka6e rc://*/ta/man/translate/figs-personification בְּ֭רִית כָּרַ֣תִּי לְ⁠עֵינָ֑⁠י 1 Job is speaking of his **eyes** as if they were living things with which he could make a **covenant**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “I have resolved to exercise self-control regarding what I look at” +31:1 sxi9 rc://*/ta/man/translate/figs-rquestion וּ⁠מָ֥ה אֶ֝תְבּוֹנֵ֗ן עַל־בְּתוּלָֽה 1 Job is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “I would not gaze upon a virgin!” +31:1 j937 rc://*/ta/man/translate/figs-explicit וּ⁠מָ֥ה אֶ֝תְבּוֹנֵ֗ן 1 Job means implicitly that he would not **gaze** lustfully. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “how then would I gaze lustfully” or “I would not gaze lustfully” +31:1 j938 rc://*/ta/man/translate/figs-synecdoche עַל־בְּתוּלָֽה 1 Job is using one kind of woman, a **virgin**, to mean women in general. He is not saying that if a woman had not had sexual relations with anyone, he would not look at her lustfully, but if a woman had had sexual relations, then he might look at her lustfully. Job is mentioning a virgin as one example of a woman whom he might be tempted to look at that way. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “at a woman” +31:2 ygr6 rc://*/ta/man/translate/figs-rquestion וּ⁠מֶ֤ה ׀ חֵ֣לֶק אֱל֣וֹהַּ מִ⁠מָּ֑עַל וְֽ⁠נַחֲלַ֥ת שַׁ֝דַּ֗י מִ⁠מְּרֹמִֽים 1 Job is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. This could mean: (1) a good **portion** and **inheritance** as a reward for obedience. These terms typically have a positive meaning. Alternate translation: “For then there would be no portion from God above, or inheritance from Shaddai in the heights!” (2) a bad **portion** and **inheritance**, that is, a punishment, for disobedience. This would mean the same thing that Job says in the next verse. Alternate translation: “For then the portion from God above would not be good, nor the inheritance from Shaddai in the heights” +31:2 p7x8 rc://*/ta/man/translate/figs-metaphor חֵ֣לֶק אֱל֣וֹהַּ מִ⁠מָּ֑עַל וְֽ⁠נַחֲלַ֥ת שַׁ֝דַּ֗י מִ⁠מְּרֹמִֽים 1 Depending on the meaning (see previous note), Job is speaking as if either a reward or punishment from God would literally be a **portion** or a share in an **inheritance**. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: (1) “the reward from God above, or the blessing from Shaddai” or (2) “the punishment from God above, or the chastisement from Shaddai” +31:2 j939 rc://*/ta/man/translate/figs-ellipsis וְֽ⁠נַחֲלַ֥ת 1 Job is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “or what would be the inheritance” +31:2 j940 rc://*/ta/man/translate/translate-plural מִ⁠מְּרֹמִֽים 1 See how you translated this same expression in [25:1](../25/02.md). Alternate translation: “in highest heaven” +31:3 j941 rc://*/ta/man/translate/figs-rquestion הֲ⁠לֹא־אֵ֥יד לְ⁠עַוָּ֑ל וְ֝⁠נֵ֗כֶר לְ⁠פֹ֣עֲלֵי אָֽוֶן 1 Job is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “After all, calamity is for the unrighteous, and disaster for doers of wickedness!” +31:3 j942 rc://*/ta/man/translate/figs-nominaladj לְ⁠עַוָּ֑ל 1 Job is using the adjective **unrighteous** as a noun to mean a certain kind of person. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “for unrighteous people” +31:3 j943 rc://*/ta/man/translate/figs-abstractnouns לְ⁠פֹ֣עֲלֵי אָֽוֶן 1 If your language does not use an abstract noun for the idea of **wickedness**, you could express the same idea in another way. Alternate translation: “for people who do wicked things” +31:4 j944 rc://*/ta/man/translate/figs-rquestion הֲ⁠לֹא־ה֭וּא יִרְאֶ֣ה דְרָכָ֑⁠י וְֽ⁠כָל־צְעָדַ֥⁠י יִסְפּֽוֹר 1 Job is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “Certainly God sees my ways and counts all my steps!” +31:4 vf6m rc://*/ta/man/translate/figs-metaphor דְרָכָ֑⁠י 1 Job is speaking of how he has been living as if that were a series of **ways** or paths that he has been walking along. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “how I have been living” +31:4 n2eh rc://*/ta/man/translate/figs-metaphor וְֽ⁠כָל־צְעָדַ֥⁠י יִסְפּֽוֹר 1 Within the image of life as a series of paths, Job is speaking as if God would literally **count** each of the **steps** he was taking. By **steps**, he probably means individual actions, and by **count**, he probably means that God notices each one specifically. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “and take note of each of my actions” +31:5 zdh8 rc://*/ta/man/translate/figs-personification אִם־הָלַ֥כְתִּי עִם־שָׁ֑וְא 1 Job is speaking of **falsehood** as if it were a living thing with which he could have **walked**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “If I have conducted myself with falsehood” +31:5 j945 rc://*/ta/man/translate/figs-abstractnouns אִם־הָלַ֥כְתִּי עִם־שָׁ֑וְא 1 If your language does not use an abstract noun for the idea of **falsehood**, you could express the same idea in another way. Alternate translation: “If I have conducted myself dishonestly” +31:5 a5st rc://*/ta/man/translate/figs-synecdoche וַ⁠תַּ֖חַשׁ עַל־מִרְמָ֣ה רַגְלִֽ⁠י 1 Job is using one part of himself, his **foot**, to mean all of him in the act of hurrying or being eager to do something. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “or I have hurried to deceit” +31:5 j946 rc://*/ta/man/translate/figs-abstractnouns וַ⁠תַּ֖חַשׁ עַל־מִרְמָ֣ה רַגְלִֽ⁠י 1 If your language does not use an abstract noun for the idea of **deceit**, you could express the same idea in another way. Alternate translation: “or I have eagerly done something deceitful” +31:6 j947 rc://*/ta/man/translate/translate-versebridge יִשְׁקְלֵ֥⁠נִי בְ⁠מֹאזְנֵי־צֶ֑דֶק וְ⁠יֵדַ֥ע אֱ֝ל֗וֹהַּ תֻּמָּתִֽ⁠י 1 In this verse, Job interrupts the if-then statement he is making in verses 5, 7, and 8. He does that in order to assert that if God judges him fairly, then God will recognize that he does not deserve the punishment he describes in verse 8 or any of the other punishments he describes in this chapter. If it would be clearer in your language, you could put this assertion before the if-then statement by creating a verse bridge for verses 5–6. It might say something like this: “Now if God would weigh me in balances of righteousness, then he would know my integrity. If I have walked with falsehood or my foot has hurried to deceit” +31:6 ndj9 rc://*/ta/man/translate/figs-metaphor יִשְׁקְלֵ֥⁠נִי בְ⁠מֹאזְנֵי־צֶ֑דֶק 1 Job is speaking as if God might literally **weigh** him in a set of **balances**. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “let him judge me by standards of righteousness” +31:6 j948 rc://*/ta/man/translate/figs-abstractnouns יִשְׁקְלֵ֥⁠נִי בְ⁠מֹאזְנֵי־צֶ֑דֶק 1 If your language does not use an abstract noun for the idea of **righteousness**, you could express the same idea in another way. Alternate translation: “let him judge me in a way that is right” +31:6 j949 rc://*/ta/man/translate/figs-abstractnouns תֻּמָּתִֽ⁠י 1 See how you translated the term **integrity** in [2:3](../02/03.md). Alternate translation: “that I live in the right way” +31:7 fm8c rc://*/ta/man/translate/figs-synecdoche אִ֥ם תִּטֶּ֣ה אַשֻּׁרִ⁠י֮ מִנִּ֪י הַ֫⁠דָּ֥רֶךְ 1 Job is using one part of himself, a **step** that he would take, to mean all of him in the act of walking. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “if I have turned aside from the way” +31:7 j950 rc://*/ta/man/translate/figs-metaphor אִ֥ם תִּטֶּ֣ה אַשֻּׁרִ⁠י֮ מִנִּ֪י הַ֫⁠דָּ֥רֶךְ 1 Job is speaking of the right manner in which to live as if it were a **way** or path that people should walk along. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “if I have failed to live correctly” +31:7 j951 rc://*/ta/man/translate/figs-ellipsis לִבִּ֑⁠י & מֻאֽוּם 1 Job is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “if my heart … if a spot” +31:7 r29i rc://*/ta/man/translate/figs-personification וְ⁠אַחַ֣ר עֵ֭ינַ⁠י הָלַ֣ךְ לִבִּ֑⁠י 1 Job is speaking of his **heart** and his **eyes** as if they were living things that could go places, the eyes going somewhere first and the heart following. Here Job is using his **heart** to mean his desires and his **eyes** to mean what he sees. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “or if I have seen something that did not belong to me but I have coveted it for myself” +31:7 tvw5 rc://*/ta/man/translate/figs-metaphor וּ֝⁠בְ⁠כַפַּ֗⁠י דָּ֣בַק מֻאֽוּם 1 As in [17:9](../17/09.md), Job is speaking as if people who are innocent of wrongdoing literally have clean **hands**, so that when he speaks of a **spot** or stain having **stuck** to his **hands**, he is raising the issue of whether he has done something wrong. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “or I have done something morally wrong” +31:8 b7e8 rc://*/ta/man/translate/figs-explicit אֶ֭זְרְעָה וְ⁠אַחֵ֣ר יֹאכֵ֑ל 1 Job means implicitly that if he has done any of the wrong things he has just listed, then the appropriate punishment would be for someone else to **eat** the crops that grew from seeds he would **sow**. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “may someone else eat the crops that grow from the seeds that I sow” +31:9 j952 rc://*/ta/man/translate/figs-idiom אִם־נִפְתָּ֣ה לִ֭בִּ⁠י עַל־אִשָּׁ֑ה 1 When Job speaks of whether his **heart** has been **opened** by a **woman**, he is using an expression that means to be enticed by a woman. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “If my heart has been enticed by a woman” +31:9 p1yn rc://*/ta/man/translate/figs-synecdoche אִם־נִפְתָּ֣ה לִ֭בִּ⁠י עַל־אִשָּׁ֑ה 1 Job is using one part of himself, his **heart**, meaning his desires, to mean all of him in the act of being enticed. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “If I have been enticed by a woman” +31:9 j953 rc://*/ta/man/translate/figs-activepassive אִם־נִפְתָּ֣ה לִ֭בִּ⁠י עַל־אִשָּׁ֑ה 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. However, be careful to translate Job’s meaning accurately. Job is not describing a situation in which a woman would be essentially responsible for seducing him. He is describing a situation in which he would not have exercised self-control over what he looked at (as described in verse 1) and in which he allowed the beauty of a woman to entice him to do something he knew was wrong. Alternate translation: “If I have allowed a woman to entice me” +31:9 rs8z rc://*/ta/man/translate/figs-explicit וְ⁠עַל־פֶּ֖תַח רֵעִ֣⁠י אָרָֽבְתִּי 1 The implication is that this **woman** is married and that Job would have waited in hiding outside her **door** for her to open the door and let him come into her home and have sexual relations with her at a time when her husband was away. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “and I have waited for my neighbor’s wife to let me into her home so that I could have sexual relations with her” +31:10 ngk5 rc://*/ta/man/translate/figs-metonymy תִּטְחַ֣ן לְ⁠אַחֵ֣ר אִשְׁתִּ֑⁠י 1 Job is using the term **grind**, meaning to grind grain, by association to mean “be a concubine,” since concubines did the work of grinding grain for their masters, who were also their husbands. If it would be helpful in your language, you could state the meaning plainly. See the General Notes to this chapter for a further discussion of this verse. Alternate translation: “may my wife become the concubine of another man” +31:10 j954 rc://*/ta/man/translate/figs-euphemism וְ֝⁠עָלֶ֗י⁠הָ יִכְרְע֥וּ⁠ן אֲחֵרִֽין 1 Job is using the phrase **bow down upon** to mean “have sexual relations with.” This is mild way of referring to something that is usually done in private. Your language may have a similar expression that you could use in your translation. Alternate translation: “and may others sleep with her” +31:11 ds7e rc://*/ta/man/translate/writing-pronouns כִּי־הִ֥יא & זִמָּ֑ה 1 The pronoun **that** refers to what Job described in verse 9, not to what he described in verse 10. It may be helpful to clarify this for your readers. Alternate translation: “For if I had sexual relations with another man’s wife, that would be lewdness” +31:11 h8zi rc://*/ta/man/translate/figs-possession וְ֝ה֗וּא & עָוֺ֥ן פְּלִילִֽים 1 Job is using this possessive form to describe **iniquity** that **judges** would punish, not iniquity that judges would commit. It may be helpful clarify this for your readers. Alternate translation: “and judges would certainly punish such iniquity” +31:12 j955 rc://*/ta/man/translate/grammar-connect-words-phrases כִּ֤י 1 Job is using the word **For** to introduce the reason why he would not commit adultery, not the reason why judges would punish adultery. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation: “I would not commit adultery, because I know that” +31:12 j956 rc://*/ta/man/translate/writing-pronouns אֵ֣שׁ הִ֭יא 1 The pronoun **it** refers to text. It may be helpful to clarify this for your readers. Alternate translation: “adultery is a fire” +31:12 r4vn rc://*/ta/man/translate/figs-metaphor אֵ֣שׁ הִ֭יא 1 Job is speaking as if adultery were literally a **fire**. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “it is very destructive” +31:12 i923 rc://*/ta/man/translate/figs-metaphor עַד־אֲבַדּ֣וֹן תֹּאכֵ֑ל 1 Job is speaking of the fire that he is using to represent adultery as if it burns everything in its path right down to the underworld. As a note to [26:6](../01/01.md) explains, the word **Abaddon** is another name for Sheol. However, the word literally means “destruction,” and Job may be using it in that sense, even within the image of this fire. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “it burns until everything before it is completely destroyed” +31:12 bn97 rc://*/ta/man/translate/figs-metaphor וּֽ⁠בְ⁠כָל־תְּב֖וּאָתִ֣⁠י תְשָׁרֵֽשׁand it would uproot all of my harvest 1 Job is also speaking as if adultery were something that would **uproot** his entire **harvest**. He is probably using this image to represent the loss of all of his possessions. [Proverbs 6:26–35](../06/26.md) indicates that in this culture, men found guilty of adultery could have to pay great amounts in fines and compensation. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “and it could cost me all of my possessions” or “and it could make me lose all of my wealth” +31:13 j957 rc://*/ta/man/translate/figs-abstractnouns אִם־אֶמְאַ֗ס מִשְׁפַּ֣ט עַ֭בְדִּ⁠י וַ⁠אֲמָתִ֑⁠י 1 If your language does not use an abstract noun for the idea of **justice**, you could express the same idea in another way. Alternate translation: “If I did not consider it important to treat my male servant or my female servant justly” +31:14 s3xg rc://*/ta/man/translate/figs-rquestion וּ⁠מָ֣ה אֶֽ֭עֱשֶׂה כִּֽי־יָק֣וּם אֵ֑ל וְ⁠כִֽי־יִ֝פְקֹ֗ד מָ֣ה אֲשִׁיבֶֽ⁠נּוּ 1 Job is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate these questions as statements or as exclamations. Alternate translation: “then I would not be able to do anything if God arose, or if he visited, I would not be able to answer him” +31:14 j958 rc://*/ta/man/translate/figs-explicit יָק֣וּם אֵ֑ל 1 Job is asking implicitly what he would do if God **arose** or stood up to bring charges against him. As a note to [20:27](../20/27.md) explains, in order to begin a case against someone, people in this culture would stand up among those who had gathered in the public square. See how you translated the similar expression in [20:27](../20/27.md). Alternate translation: “God stood up to bring charges against me” +31:14 j959 rc://*/ta/man/translate/figs-idiom וְ⁠כִֽי־יִ֝פְקֹ֗ד 1 Job is using the term **visited** in a particular sense. When applied to God, the term often indicates that God takes action in the life of a person or group, whether to help needy people or to punish guilty people. For example, [Ruth 1:6](../01/06.md) says that Naomi, who had left Israel because of a famine, returned there after she heard that “Yahweh had visited his people, giving them bread.” Here the sense is that God would “visit” Job to help Job’s servants and to punish him for mistreating them. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Or if he came to help my servants” +31:15 jl2j rc://*/ta/man/translate/figs-rquestion Did not the one making me in the belly make him? And did {not} one fashion us in the womb? 1 Job is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate these questions as statements or as exclamations. Alternate translation: “After all, the one who made me in the belly also made him. Indeed, the same person fashioned us both in the womb.” +31:15 j960 rc://*/ta/man/translate/figs-gendernotations Did not & make him 1 Although the pronoun **him** is masculine, Job is using the word in a generic sense that refers both to the “male servant” and “female servant” whom he describes in verse 13. If it would be helpful to your readers, you could use an expression in your language that would indicate this. Alternate translation: “Did not … make my male servant and my female servant” or “Did not … make them” +31:15 j961 rc://*/ta/man/translate/figs-exclusive And did {not} one fashion us 1 By **us**, Job means himself and his servants but not the friends to whom he is speaking, so use the exclusive form of that word in your translation if your language marks that distinction. +31:16 yzr5 rc://*/ta/man/translate/figs-possession from the desire of the poor 1 Job is using this possessive form to describe something that the **poor** would **desire**. The sense is that they would desire this because they needed it. It may be helpful clarify this for your readers. Alternate translation: “something that the poor desired” or “something that the poor needed” +31:16 j962 rc://*/ta/man/translate/figs-nominaladj the poor 1 Job is using the adjective **poor** as a noun to mean a certain kind of person. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “poor people” +31:16 e9r8 rc://*/ta/man/translate/figs-synecdoche or I have made the eyes of the widow fail 1 Job is using one part of this **widow**, her **eyes**, to mean all of her in the act of looking for help, that is, expecting and awaiting help. If her eyes were to **fail**, that would mean that she had given up hope of receiving the help she needed. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “or if I have neglected to help a widow for so long that she gave up hope of receiving help” +31:16 j963 rc://*/ta/man/translate/figs-genericnoun the widow 1 Job is not referring to a specific **widow**. He means any widow who might have needed help. It may be more natural in your language to express this meaning by using an indefinite article. Alternate translation: “a widow” +31:17 gs2b rc://*/ta/man/translate/figs-nominaladj the fatherless 1 Job is using the adjective **fatherless** as a noun to mean a certain kind of person. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “the fatherless person” or “the orphan” +31:17 j964 rc://*/ta/man/translate/figs-genericnoun the fatherless 1 Job is not referring to a specific **fatherless** person. He means any orphan who might have needed food. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “any orphan who might have needed food” +31:18 ibm5 rc://*/ta/man/translate/grammar-connect-words-phrases for 1 Job is using the word **for** to introduce the reason why he does not even need to specify a consequence in this case if he has committed the sins he has just described. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation: “but I do not even need to say what God should do to me if I have done those things, because” +31:18 z518 rc://*/ta/man/translate/figs-hyperbole from my youth & and from the belly of my mother 1 Job says **from my youth** and **from the belly of my mother** as overstatements for emphasis. If it would be clearer in your language, you could use a different way to express the emphasis. Alternate translation: “throughout my life … and continually” +31:18 xz2i rc://*/ta/man/translate/writing-pronouns he has grown up with me & I have guided her 1 The pronoun **he** refers to the representative orphan whom Job described in the verse 17, and the pronoun **her** refers to the representative widow he described in verse 16. It may be helpful to clarify this for your readers. Alternate translation: “the orphan has grown up with me … I have guided the widow” +31:19 j965 rc://*/ta/man/translate/figs-nominaladj the needy 1 Job is using the adjective **needy** as a noun to mean a certain kind of person. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “a needy person” +31:19 j966 rc://*/ta/man/translate/figs-genericnoun the needy 1 Job is not referring to a specific **needy** person. He means any person who might have needed a **covering**, probably meaning an outer garment that would also have served as a blanket. You could indicate in your translation whom Job means if that would be helpful to your readers. Alternate translation: “any person who needed one” +31:20 j967 rc://*/ta/man/translate/figs-infostructure if his loins have not blessed me and he has {not} warmed himself from the wool of my sheep 1 Since this representative needy person may have first **warmed himself** with a garment that Job provided and then **blessed** Job for this practical help, it may be more natural to reverse the order of these clauses. Alternate translation: “if he has not warmed himself from the wool of my sheep and blessed me for my kindness” +31:20 ut9q rc://*/ta/man/translate/figs-synecdoche if his loins have not blessed me 1 Job is using one part of this representative needy person, his **loins**, to mean all of him in the act of blessing Job. Job probably chooses the waist area to symbolize this person because that is the area that a person who needed clothing would cover first. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “if he has not blessed me” +31:20 r66u rc://*/ta/man/translate/figs-metonymy from the wool of my sheep 1 Job is using this phrase by association to mean a garment that someone in his household would have woven from **wool** that his **sheep** had produced. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “with a warm woolen garment that I provided” +31:21 mf7q rc://*/ta/man/translate/translate-symaction if I have shaken my hand against the fatherless 1 Shaking the **hand**, probably formed into a fist, **against** someone would be a symbolic action that threatened harm if the person did not acquiesce to one’s wishes. In this context, it would be a gesture that threatened severe consequences if an opponent in court did not agree to settle a case on favorable terms. If it would be helpful to your readers, you could explain the significance of this action. Alternate translation: “if I have tried to intimidate the fatherless into settling a case in my favor” +31:21 w7s9 rc://*/ta/man/translate/figs-metonymy I saw my help at the gate 1 Job is using the term **gate** by association to mean the community court, which would hold its sessions in the public square near the city gate. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “I saw that there were people in court who would take my side” +31:22 sqk5 rc://*/ta/man/translate/figs-activepassive yes, may my arm be broken from its socket 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “yes, may my arm break off from its socket” +31:23 ss4j rc://*/ta/man/translate/grammar-connect-words-phrases For 1 Job is using the word **For** to reassert the reason why he did not commit any of the crimes he has been describing. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation: “No, I did not do any of those things, because” +31:23 j968 rc://*/ta/man/translate/figs-possession the destruction of God 1 Job is using this possessive form to describe the **destruction** of a wicked person by **God**, not the destruction of God by anything. It may be helpful clarify this for your readers. Alternate translation: “the knowledge that God destroys wicked people” +31:23 j969 rc://*/ta/man/translate/figs-ellipsis and from his majesty, I was not able 1 Job is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Job is referring to neglecting the poor and intimidating the fatherless, as he described in verses 19–21. Alternate translation: “and because of his majesty, I was not able to do any of those things” or “and because of his majesty, I could not have done any of those things” +31:24 j970 rc://*/ta/man/translate/figs-quotesinquotes and I have said to fine gold, ‘My confidence’ 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “and I have told fine gold that it was my confidence” +31:24 s4sm rc://*/ta/man/translate/figs-apostrophe and I have said to fine gold, ‘My confidence’ 1 If Job had spoken to **fine gold** in this way, he would have been speaking to something that he knew could not hear him in order to show in a strong way how he felt about it. If a speaker in your language would not do that, you could state the meaning plainly. Alternate translation: “and I have said that fine gold was my confidence” +31:24 r6lg rc://*/ta/man/translate/figs-abstractnouns and I have said to fine gold, ‘My confidence’ 1 If your language does not use an abstract noun for the idea of **confidence**, you could express the same idea in another way. Alternate translation: “and I have said that I was confiding in fine gold” +31:25 sk1t rc://*/ta/man/translate/writing-oathformulas and because my hand had acquired much! 1 This is the conclusion of an oath that Job is swearing. In this culture, people would often swear an oath by stating the first part of a condition but not the second part. As the General Notes to this chapter explain, in most instances Job does state the second part of conditions in the oaths that he swears in that chapter. But in this instance, he does not. If it would be helpful to your readers, you could explicitly state the implied second part of this condition. You could use the same language that Job uses in verses 11 and 28, or you could use plain language. Alternate translation: “and because my hand had acquired much, then judges would certainly punish such iniquity” or “and because my hand had acquired much, then I would certainly deserve punishment” +31:25 bt3p rc://*/ta/man/translate/figs-synecdoche my hand had acquired much 1 Job is using one part of himself, his **hand**, to mean all of him in the act of acquiring wealth. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “I had acquired much” +31:25 j971 rc://*/ta/man/translate/figs-nominaladj much 1 Job is using the adjective **much** as a noun to mean wealth in quantity. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “a fortune” +31:26 j972 rc://*/ta/man/translate/figs-metonymy the light 1 Job is using the term **light** by association to mean the sun. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the sun” +31:26 m93p rc://*/ta/man/translate/figs-metaphor or the moon walking 1 Job is speaking as if the **moon** were literally **walking** across the sky. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “or the moon moving across the sky” +31:27 qcf6 rc://*/ta/man/translate/figs-idiom and my heart opened 1 See how you translated the similar expression about the “heart” being “opened” in [31:9](../31/09.md). Alternate translation: “and I was attracted to the sun or the moon” +31:27 wm2t rc://*/ta/man/translate/figs-personification and my hand kissed my mouth 1 Job is speaking as if his **hand** were a living thing that could have **kissed** his **mouth**. He means that if he had wanted to offer worship to the sun or the moon, following the customs of this culture, he would have touched his hand to his mouth in a kiss and then waved the kiss up to the sun or the moon. Your language may have a similar expression that you could use in your translation. You could also use plain language. Alternate translation: “and I had blown a kiss to the sun or the moon” or “and I had worshiped the sun or the moon” +31:28 pwl3 rc://*/ta/man/translate/figs-possession this also {would be} iniquity of judges 1 See how you translated the expression **iniquity of judges** in [31:11](../31/11.md). Alternate translation: “judges would certainly also punish such iniquity” +31:29 b1im rc://*/ta/man/translate/figs-idiom or lifted myself up 1 This expression means to consider oneself in a better position than another who has suffered a misfortune. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “or gloated” +31:29 p1nt rc://*/ta/man/translate/figs-personification when evil found him 1 Job is speaking of **evil** as if it were a living thing that could have **found** someone who hated him. Here the word **evil** has the sense of “misfortune” rather than of moral wrong. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “when he suffered misfortune” +31:29 hvt5 rc://*/ta/man/translate/writing-oathformulas when evil found him 1 This is the conclusion of an oath that Job is swearing in this verse. See what you did in [31:25](../31/25.md), where Job similarly does not state the second part of the condition in an oath that he is swearing. Alternate translation: “when evil found him, then judges would certainly punish such iniquity” or “when evil found him, then I would certainly deserve punishment” +31:30 w93c rc://*/ta/man/translate/figs-personification For I have not caused my palate to sin 1 Job is speaking as if his **palate** or mouth were a living thing that he could have caused to **sin**. He means that he himself could have sinned in something that he said. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “For I have not said something sinful” +31:31 j973 rc://*/ta/man/translate/writing-oathformulas If the men of my tent have not said, ‘Who will show one {who} has not been satisfied from his flesh?’ 1 As in [31:25](../31/25.md) and [31:29](../31/29.md), here Job does not state the second part of the condition in an oath that he is swearing. See what you did in those verses. Alternate translation: “If the men of my tent have not said, ‘Who will show one who has not been satisfied from his flesh?’ then judges would certainly punish such iniquity” or “If the men of my tent have not said, ‘Who will show one {who} has not been satisfied from his flesh?’ then I would certainly deserve punishment” +31:31 j974 rc://*/ta/man/translate/figs-quotesinquotes If the men of my tent have not said, ‘Who will show one {who} has not been satisfied from his flesh?’! 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “If the men of my tent have not asked who would show one who has not been satisfied from my flesh!” +31:31 ng3a rc://*/ta/man/translate/figs-metonymy the men of my tent 1 Job is using the term **tent** by association to mean his household. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the men of my household” +31:31 j975 rc://*/ta/man/translate/figs-gendernotations the men of my tent 1 Although Job refers to his male and female servants separately in [31:13](../31/13.md), Job is likely using the masculine term **men** here in a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “the men and women of my household” or “my servants” +31:31 hwl9 rc://*/ta/man/translate/figs-rquestion Who will show one {who} has not been satisfied from his flesh? 1 Job’s servants would be using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “No one can show anyone who has not been satisfied from his flesh!” or, positively, “Everyone has been satisfied from his flesh!” +31:31 j976 rc://*/ta/man/translate/figs-explicit one {who} has not been satisfied 1 As the next verse shows, Job’s servants would be speaking implicitly of hungry people. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “a hungry person who has not been satisfied” +31:31 j977 rc://*/ta/man/translate/figs-metonymy from his flesh 1 Job’s servants would be using the term **flesh** by association to mean meat and, by further association, food in general. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “from his food” +31:32 p6kk rc://*/ta/man/translate/figs-doublenegatives The sojourner has not stayed overnight in the outdoors 1 If it would be clearer in your language, you could use a positive expression to translate this double negative that consists of the negative particle **not** and the negative phrase **stayed overnight in the outdoors**. Alternate translation: “I have allowed the sojourner to stay in my home” +31:32 uns3 rc://*/ta/man/translate/figs-genericnoun The sojourner has not stayed overnight … to the traveler 1 Job is not referring to a specific **sojourner** or to a specific **traveler**. He means sojourners and travelers in general. It may be more natural in your language to express this meaning by using plural forms. Alternate translation: “Sojourners have not had to stay overnight … to travelers” +31:32 h895 rc://*/ta/man/translate/figs-synecdoche I have opened my doors to the traveler 1 Job is using one thing he would do to provide hospitality, open his **doors**, to mean the entire act of providing hospitality. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “I have provided hospitality to travelers” +31:33 jav4 rc://*/ta/man/translate/figs-gendernotations like man 1 The word translated **man** could mean: (1) even though it is masculine, humanity in general, including both men and women. Alternate translation: “as people do” (2) Adam, the first man whom God created and who tried to hide from God when he realized that he had sinned. (However, many interpreters question whether Job would have been familiar with the book of Genesis.) Alternate translation: “like Adam” +31:33 sb1q rc://*/ta/man/translate/figs-metaphor I have concealed my sins by hiding my guilt in my chest 1 Job is speaking as if **guilt** were an object that he could **hide** in his chest. Your language may have a similar expression that you could use in your translation. You could also use plain language. Alternate translation: “I have concealed the guilt of my sins by keeping it inside” or “I have concealed my sins by not telling anyone about what I was guilty of doing” +31:34 b8ml rc://*/ta/man/translate/figs-synecdoche and did not go out the door 1 Job is using thing he would do to confess his sins publicly, **go out the door**, to mean the entire act of making a public confession. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and did not confess my sin publicly” +31:34 ia4h rc://*/ta/man/translate/writing-oathformulas and did not go out the door 1 This is the conclusion of an oath that Job is swearing in this verse. See what you did in [31:25](../31/25.md), where Job similarly does not state the second part of the condition in an oath that he is swearing. Alternate translation: “and did not go out the door, then judges would certainly punish such iniquity” or “and did not go out the door, then I would certainly deserve punishment” +31:35 i9lk rc://*/ta/man/translate/figs-idiom Who will give to me one hearing me? 1 See how you translated the expression **Who will give** in [11:5–6](../11/05.md). Alternate translation: “I wish that I had someone who was hearing me!” +31:35 v1vp rc://*/ta/man/translate/figs-explicit one hearing me? 1 By **one hearing me**, Job implicitly means someone impartial “hearing” his case in the judicial sense and judging it. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “someone impartial who will judge between me and God” +31:35 vmt3 rc://*/ta/man/translate/figs-metaphor Behold, my mark! 1 It appears that in this culture, both parties in a legal proceeding would submit their arguments to the court in writing and that they would sign them with their names or with a **mark** to authenticate them. Job is speaking as if he is putting his mark on a written record of his testimony in order to declare that everything he has just said is true. (It seems unlikely that he has actually put all of his testimony in writing, since this is not an actual court proceeding and God would not be submitting a corresponding written document.) You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “I certify that I have been telling the truth” +31:35 u84z rc://*/ta/man/translate/figs-ellipsis And the scroll that the man of my case has written? 1 Job is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “And who will give to me the scroll that the man of my case has written?” or “And I wish that I had the scroll that the man of my case has written!” +31:35 qku3 rc://*/ta/man/translate/figs-idiom the man of my case 1 This expression refers to an opponent in a legal proceeding. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “my opponent” +31:36 j978 rc://*/ta/man/translate/figs-idiom If I would not bear it on my shoulder? 1 Job is using the word **If** to introduce a question that anticipates a negative answer. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation: “I would bear it on my shoulder, would I not?” +31:36 j979 rc://*/ta/man/translate/figs-rquestion If I would not bear it on my shoulder? 1 Job is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “I would certainly bear it on my shoulder!” +31:36 gw5a rc://*/ta/man/translate/figs-metaphor If I would not bear it on my shoulder? 1 Job is speaking as if he would literally **bear** his opponent’s written legal argument against him on his **shoulder**. He means that he would have no reason to be ashamed of any of the accusations, knowing that they would be proven false and his honor would be vindicated. Your language may have a similar expression that you could use in your translation. Alternate translation: “I would wear it as a badge of honor!” +31:36 j980 rc://*/ta/man/translate/figs-explicit I would bind it to me {as} crowns 1 Job is using the plural form **crowns** to refer to a crown of superlative quality. Your language may use plural forms in the same way. If not, you could express the meaning in another way. Alternate translation: “I would wear it on my head as a splendid crown” or “I would wrap it around my head as a splendid garland” +31:37 l5p7 rc://*/ta/man/translate/figs-metaphor my steps 1 Job is speaking of his actions as if they were **steps** along a path that he had been walking along. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “my actions” +31:37 mvd6 rc://*/ta/man/translate/figs-simile like a noble 1 The point of this comparison is that just as a **noble** does things confidently and with self-assurance because of his position, so Job would **approach** Shaddai confidently, knowing that he was innocent. If it would be helpful in your language, you could make this point explicitly. Alternate translation: “confidently” +31:38 r91t rc://*/ta/man/translate/figs-personification If my soil cries out against me and its furrows weep together 1 Job is speaking of the **soil** on his land and its **furrows** as if they were living things that could cry out for justice and **weep** because of oppression. If it would be helpful in your language, you could state the meaning plainly, in light of what Job says in the next verse. Alternate translation: “If I have committed a sin in the way that I have used my land” +31:39 j981 rc://*/ta/man/translate/figs-metonymy without silver 1 Job is using the term **silver** by association to mean money, since silver was used as money in this culture. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “without paying for it” +31:39 vfe3 rc://*/ta/man/translate/figs-euphemism or caused the breath of its masters to expire 1 This could mean: (1) that as a poetic way of referring to death, Job is speaking of how someone might **expire** or breathe out **breath**. He would mean implicitly that he had not even left the people who were farming his land enough crops to live on. Alternate translation: “or caused its masters to die of starvation” (2) that Job had grieved the people who were farming his land by oppressing them, though he had not actually caused them to die. The word translated **breath** can also mean “soul,” and the word translated **expire** could mean “sigh.” In that case Job would be using the souls of these farmers to mean the farmers themselves. Alternate translation: “or caused the souls of its masters to sigh” or “or caused its masters to sigh from oppression” +31:39 j982 rc://*/ta/man/translate/figs-idiom its masters 1 In this context, the term **masters** describes people who are farming the land, not people who own it. It could refer to people who tenants of land that Job owned. In that case, they would likely be sharecropping, that is, growing crops on Job’s land in exchange for giving him a share of the crops. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “its tenants” or “its sharecroppers” or “the people who were farming it” +31:40 k93z rc://*/ta/man/translate/figs-ellipsis may a thorn grow instead of wheat and a weed instead of barley 1 Job is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “may a thorn grow instead of wheat, and may a weed grow instead of barley” +31:40 j983 rc://*/ta/man/translate/figs-genericnoun may a thorn grow instead of wheat and a weed instead of barley 1 Job is not referring to a specific **thorn** or to a specific **weed**. He means thorns and weeds in general. It may be more natural in your language to express this meaning by using plural forms. Alternate translation: “may thorns grow instead of wheat, and may weeds grow instead of barley” +31:40 j984 rc://*/ta/man/translate/figs-metonymy The words of Job have ended 1 The narrator is using the term **words** to mean what Job has been saying by using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “This is the end of what Job said” +32:intro pq4v 0 # Job 32 General Notes\n\n## Structure and formatting\n\nThis chapter introduces a younger man named Elihu, who has been listening to the conversation between Job and his three friends. Elihu explains that he waited for the friends to speak first, out of respect for their age. But since they have not been able to answer Job effectively, he would now like to speak himself. Elihu continues to speak through chapter 37.\n\nThe ULT sets the lines 32:6–22 farther to the right on the page than the rest of the text because those verses are poetry.\n\n## Translation Issues in this Chapter\n\n### reference of “you” and “your”\n\nIn verses 6 and 11–14, Elihu says “you” and “your” in order to refer to Job’s three friends, so use the plural form in your translation if your language marks that distinction.\n\n### “words” meaning speaking or what a person says\n\nSeveral times in verses 11–18, Elihu uses the term “words” to mean speaking or what a person says by using words. The narrator also uses the term in that sense in verse 4. Notes suggest ways to translate the term “words” in these various individual contexts. +32:1 j985 rc://*/ta/man/translate/figs-explicit the three of these men 1 By **the three of these men**, the narrator implicitly means Eliphaz, Bildad, and Zophar. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “Eliphaz, Bildad, and Zophar” +32:1 k2f6 rc://*/ta/man/translate/figs-metonymy in his eyes 1 The narrator is using the term **eyes** by association to mean sight. Sight, in turn, represents attention, perspective, and judgment. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “in his own perspective” +32:2 cr7d rc://*/ta/man/translate/figs-metaphor the nose burned of Elihu son of Barakel the Buzite, of the family of Ram. His nose burned against Job because 1 See how you translated the word **nose** in [9:5](../09/05.md). The narrator is speaking as if Elihu’s **nose** or anger could literally have **burned**. He means that Elihu became very angry. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “Elihu son of Barakel the Buzite, of the family of Ram, became very angry. He became very angry against Job because” +32:2 j986 rc://*/ta/man/translate/writing-participants Elihu son of Barakel the Buzite, of the clan of Ram 1 The author is introducing **Elihu** as a new participant in the story by naming his father, his people group, and his clan. If your language has its own way of introducing new participants, you can use it here in your translation. You may wish to indicate in your translation, as the UST does, that Elihu had been listening as Job spoke with his three friends. +32:2 hxc1 rc://*/ta/man/translate/translate-names Elihu & Barakel & Buzite & Ram 1 The words **Elihu**, **Barakel**, and **Ram** are the names of men. **Buzite** is the name of the people group to which Elihu belonged. The term identifies him as one of the descendants of a man named Buz. +32:3 p4aw rc://*/ta/man/translate/figs-metaphor his nose burned 1 See how you translated the similar expression in the previous verse. Alternate translation: “he became very angry” +32:3 j987 rc://*/ta/man/translate/figs-euphemism but they had declared Job wrong 1 A marginal notation in traditional manuscripts of the Hebrew Bible indicates that scribes changed this reading from “they had declared God wrong” to **they had declared Job wrong**. The scribes made this change in order to avoid the uncomfortable suggestion that God could be declared wrong. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of ULT. Alternate translation: “and so they had made it appear as if God were wrong” +32:4 j988 rc://*/ta/man/translate/grammar-connect-logic-result Now Elihu had awaited Job with words, because they {were} older in days than he {was}. 1 If it would be more natural in your language, you could reverse the order of these phrases, since the second phrase gives the reason for the result that the first phrase describes. Alternate translation: “Now Job’s friends were much older than Elihu, so he had waited until they had finished speaking to Job before he spoke himself” +32:4 w92d rc://*/ta/man/translate/figs-metonymy Now Elihu had awaited Job with words, because 1 As the General Notes to this chapter discuss, the narrator is using the term **words** to mean what Elihu wanted to say by using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Now Elihu had waited to speak to Job because” +32:4 j989 rc://*/ta/man/translate/figs-idiom were older in days 1 See how you translated the similar expression in [30:1](../30/01.md). Alternate translation: “were older in age” +32:5 mm6z rc://*/ta/man/translate/figs-metaphor there was no answer in the mouths of the three of the men 1 The narrator is speaking as if an **answer** were an object that could have been in the **mouths** of Job’s friends. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “Job’s three friends could say nothing further to answer him” +32:6 j990 rc://*/ta/man/translate/figs-hendiadys answered and said 1 As the General Introduction to Job discusses, this phrase expresses a single idea by using two words connected with **and**. The word **answered** tells for what purpose a person **said** something. Specifically, the person said it in order to answer or respond to what someone else said. See how you have been translating this expression. Alternate translation: “responded” +32:6 j991 rc://*/ta/man/translate/figs-idiom in days 1 Elihu is using the term **days** to refer to his age. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “in age” +32:6 jj95 rc://*/ta/man/translate/figs-yousingular you 1 As the General Notes to this chapter discuss, the word **you** is plural here because Elihu is addressing Job’s three friends, so use the plural form in your translation if your language marks that distinction. +32:7 j992 rc://*/ta/man/translate/figs-quotesinquotes I said, ‘Let days speak, and let a multitude of years teach wisdom’ 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “I told myself that days should speak and that a multitude of years should teach wisdom” +32:7 z9d9 rc://*/ta/man/translate/figs-personification Let days speak, and let a multitude of years teach wisdom 1 Elihu is speaking of **days** and **years** as if they were living things that could **speak** and **teach wisdom**. If it would be helpful in your language, you could state the meaning plainly. He means that people who have lived for many days and years should do those things. Alternate translation: “Let people who have lived for many days speak; yes, let those who have lived for a multitude of years teach wisdom” +32:7 j993 rc://*/ta/man/translate/figs-abstractnouns wisdom 1 If your language does not use an abstract noun for the idea of **wisdom**, you could express the same idea in another way. Alternate translation: “what is wise” +32:8 j994 rc://*/ta/man/translate/figs-explicit a spirit, it {is} in man 1 Elihu means implicitly that God created humans with a **spirit** as well as a body. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “man has a spirit, not just a body” +32:8 le8v rc://*/ta/man/translate/figs-gendernotations in man 1 Although the term **man** is masculine, Elihu is using the word in a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “in humans” +32:8 tg64 rc://*/ta/man/translate/figs-explicit and the breath of Shaddai gives them understanding 1 Elihu means implicitly that because Shaddai breathed life into humans, divinely bestowing on them the gift of life (the Bible presents this concept in [Genesis 2:7](../02/07.md)), humans have **understanding**, not just instinct as animals do. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “and it is because Shaddai has breathed life into them that they have understanding” +32:9 j995 rc://*/ta/man/translate/figs-explicit The great are not wise, and the aged do {not} understand justice 1 Elihu means implicitly that it is not the **great** or the **aged** alone who are wise and understand justice. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “It is not only the great who are wise, and it is not the aged alone who understand justice” +32:9 j996 rc://*/ta/man/translate/figs-nominaladj The great & and the aged 1 Elihu is using the adjectives **great** and **aged** as nouns to mean certain kinds of people. Your language may use adjectives in the same way. If not, you can translate these words with equivalent phrases. Alternate translation: “Great people … and aged people” +32:9 j997 rc://*/ta/man/translate/figs-abstractnouns justice 1 If your language does not use an abstract noun for the idea of **justice**, you could express the same idea in another way. Alternate translation: “what is just” +32:10 j998 rc://*/ta/man/translate/figs-quotesinquotes Therefore I say, ‘Listen to me; I also will declare my knowledge.’ 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “Therefore I ask you to listen to me so that I also can declare my knowledge” +32:10 c94u rc://*/ta/man/translate/figs-abstractnouns my knowledge 1 If your language does not use an abstract noun for the idea of **knowledge**, you could express the same idea in another way. Alternate translation: “what I know” +32:11 vq5w rc://*/ta/man/translate/figs-metonymy for your words & words 1 Elihu is using the term **words** to mean what Job’s friends said and tried to say by using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “for you to speak … something to say” +32:12 cem5 rc://*/ta/man/translate/figs-metonymy his words 1 Elihu is using the term **words** to mean what Job said by using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “what he said” or “his arguments” +32:13 ys9l rc://*/ta/man/translate/figs-quotesinquotes lest you say, ‘We have found wisdom!’ 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. It may be helpful to begin a new sentence here. Alternate translation: “So do not say that you have found wisdom” +32:13 pwq9 rc://*/ta/man/translate/figs-gendernotations not man 1 Elihu is using the masculine term **man** in a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “not a mere human being” +32:14 q8fq rc://*/ta/man/translate/figs-metonymy he has not arrayed words against me 1 Elihu is using the term **words** to mean what Job and his friends have been saying by using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Job has said nothing to provoke me, so I can speak reasonably to him, unlike you” +32:15 j999 rc://*/ta/man/translate/figs-aside They are dismayed; they do not answer any longer; words have gone from them 1 Elihu has been speaking directly to Job’s friends in the second person, but in this verse he starts speaking about them in the third person. This could mean: (1) that Elihu is now speaking to himself, but out loud, about the people to whom he had been speaking. He would be doing that to indicate in a strong way how he feels about those people. Alternate translation: “I am indignant that Job’s friends are dismayed and are no longer answering him and have nothing further to say to him” (2) that Elihu is now speaking about Job’s friends to others who are present. (It is unlikely that Elihu is turning to address Job himself here; Elihu begins addressing Job directly by name in [33:1](../33/01.md).) Alternate translation: “Look, all the rest of you, at how Job’s friends are dismayed and are no longer answering him and have nothing further to say to him!” Since Job’s friends can hear what Elihu is saying, and since he is saying it partly for their benefit, you could also continue to use the second person in your translation, as the UST does. +32:15 gi7d rc://*/ta/man/translate/figs-personification words have gone from them 1 Elihu is speaking of **words** as if they were living things that could have **gone** away from Job’s friends. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “they have nothing further to say” +32:16 k7n7 rc://*/ta/man/translate/figs-rquestion Shall I wait 1 Elihu is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “I shall not wait …!” +32:16 k000 rc://*/ta/man/translate/figs-declarative Shall I wait 1 Elihu is using a future statement to give himself an instruction or command. If it would be helpful in your language, you could translate these words using a command or instruction form. Alternate translation: “Should I wait …?” or, as an exclamation, “I should not wait …!” +32:16 k001 rc://*/ta/man/translate/figs-hendiadys they stand, they answer no more 1 Elihu is expressing a single idea by using the two verbs **stand** and **answer**. In this context, the word **stand** means to stop doing something. He does not mean that Job’s friends have stood to their feet. Alternate translation: “they have ceased to answer any more” +32:17 ii5q rc://*/ta/man/translate/figs-abstractnouns knowledge 1 See how you translated the similar expression in verse 10. Alternate translation: “what I know” +32:18 j46i rc://*/ta/man/translate/figs-metonymy I am full of words 1 Elihu is using the term **words** to mean what he wants to say by using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “I am full of things to say” +32:18 k002 rc://*/ta/man/translate/figs-metaphor I am full of words 1 Elihu is speaking of himself as if he were a container that was **full** of **words**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “I have very many things to say” +32:18 k003 rc://*/ta/man/translate/figs-synecdoche in my belly 1 Elihu is using one part of himself, his **belly**, to mean all of him in the act of being compelled. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “within me” +32:18 t9et rc://*/ta/man/translate/figs-explicit the spirit 1 By **spirit**, Elihu could mean God’s Spirit, as he described in verse 8 and implied in verse 13. If this is the meaning, your language may have some convention, such as capitalization, for distinguishing God’s Spirit from the spirit of a person. Alternate translation: “the Spirit” +32:19 l5s6 rc://*/ta/man/translate/figs-metonymy is like wine 1 Elihu is using the term **wine** by association to mean a wine container. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “is like a wine container” +32:19 a7cz rc://*/ta/man/translate/figs-metaphor like new wineskins, it is bursting open 1 Elihu is speaking as if his **belly** were literally **bursting open** the way **new wineskins** do if they are not able to stretch enough to accommodate the gases that form as the wine inside them ferments. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “I feel as if I can barely contain all the things I want to say, as if I were a new wineskin that could hardly stretch enough to contain all the gases that were forming as the wine inside it fermented” +32:20 m29y rc://*/ta/man/translate/figs-explicit and refresh myself 1 The idea of being able to breathe freely once again is implicit in the word translated **refresh**. Your language may have an equivalent expression that you can use in your translation. Alternate translation: “so that I can breathe a sign of relief” +32:20 w6zz rc://*/ta/man/translate/figs-synecdoche I will open my lips 1 See how you translated the similar expression in [11:5](../11/05.md). Alternate translation: “I will talk” +32:21 k004 rc://*/ta/man/translate/figs-gendernotations a man & a man 1 In both instances, the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “anyone … anyone” +32:21 k005 rc://*/ta/man/translate/figs-idiom let me not lift the face of a man 1 See how you translated the similar expression in [13:8](../13/08.md). Alternate translation: “let me not show favoritism to anyone” +32:21 mi73 rc://*/ta/man/translate/figs-synecdoche and let me not give a title to a man 1 Elihu may be using one thing that he might do to flatter someone, address him by an honorary **title**, to mean all the ways in which he might flatter someone. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and let me not flatter anyone” +32:22 nb65 rc://*/ta/man/translate/figs-idiom I do not know giving titles 1 This could mean: (1) that Elihu is using the word **know** in the sense of being acquainted with something. He may mean that this is not his custom. Alternate translation: “it is not my custom to address people by honorary titles” (2) that Elihu is saying that he is not skilled at **giving titles**. Alternate translation: “I am not very good at giving titles” or “I am not very good at flattery” +32:22 i4r2 rc://*/ta/man/translate/figs-euphemism my Maker would soon take me away 1 When Elihu says that his **Maker** (God) would **take** him **away** if he flattered people, he is referring to death in a poetic way. He means that God would punish him by killing him. Your language may have a similar expression that you could use in your translation. Alternate translation: “my Maker would do away with me” +33:intro t7rx 0 # Job 33 General Notes\n\n## Structure and formatting\n\nThis chapter is a continuation of Elihu’s speech. In this chapter, Elihu addresses Job directly. He invites Job to listen to him, summarizes what Job has said, and tells Job that he is wrong that God does not respond to people. Elihu says that God speaks to people in dreams to warn them not to keep sinning. He says that God also uses sickness to correct people. The implications are that Job’s sufferings are a warning from God not to sin; they are not a punishment from God for sins that Job has committed. In that sense, as Elihu says at the end of the chapter, Job has been right and his friends have been wrong about what has been happening to Job.\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry.\n\n## Special Concepts in this Chapter\n\n### ransom\n\nIn verse 24, Elihu describes how God may say of a person who is suffering because of his sin, “I have found a ransom.” The term “ransom” can describe a payment that is made in exchange for someone’s freedom. The term “redeem,” which Elihu uses earlier in that verse, can similarly mean to make a payment in order to have someone set free. However, in this context, the term “ransom” seems to describe instead a valuable consideration, not necessarily a monetary one, that provides the grounds for sparing someone from punishment. Be sure that it is clear in your translation of this verse that God is not saying that he is going to make a payment to someone else on behalf of the suffering person.\n\nA further implication seems to be that the person whom Elihu is describing has repented because of his sufferings after an interpreting angel has explained to him the change needed in his actions. This repentance shows that the person has responded positively to God’s initiatives to get him to stop living in the wrong way and to start living in the right way once again. Be sure that it is also clear in your translation of verse 24 that there is nothing that the person has done to redeem or ransom himself. As Elihu says, God “is gracious to him.” It is God who brings the sickness into the person’s life to “chasten” him, and it is God who sends the angel to warn and admonish the person, and so the person is spared from punishment through the actions of God.\n\n## Translation Issues in this Chapter\n\n### “words” meaning speaking or what a person says\n\nAs in chapter 32, many times in this chapter Elihu uses the term “words” to mean speaking or what a person says by using words. Notes suggest ways to translate the term “words” in these various individual contexts.### reference of “you” and “your”\n\nThroughout this chapter, Elihu uses the pronouns “you” and “your” to address Job individually, so use the singular form in your translation if your language marks that distinction.\n\n### “man” and “men” with generic meaning\n\nIn several places in this chapter, Elihu uses the words “man” and “men” in a generic sense that is inclusive of both men and women. It may be helpful in your translation to say “men and women” or to use a term in your language that is clearly inclusive of both men and women. Notes suggest translation possibilities at various places (see: rc://*/ta/man/translate/figs-gendernotations).\n\n### “seals their correction” or “terrifies them with warnings” (verse 16)\n\nIn verse 16, the ULT follows the standard Hebrew text by saying “seals their correction.” However, as a footnote in the ULT indicates, many biblical scholars believe that the original reading was more likely “terrifies them with warnings,” and some translations say that. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. +33:1 m7lu rc://*/ta/man/translate/figs-metonymy my words & all of my words 1 As the General Notes to this chapter discuss, Elihu is using the term **words** to mean what he wants to say by using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “what I have to say … all that I tell you” +33:2 j572 rc://*/ta/man/translate/figs-pastforfuture I have now opened my mouth; my tongue has spoken in my palate 1 Elihu is using the past tense to describe something that he intends to do in the immediate future. He is doing that in order to indicate his resolve to do what he describes. Alternate translation: “I am about to open my mouth; my tongue is about to speak on my palate” +33:2 k006 rc://*/ta/man/translate/figs-synecdoche I have now opened my mouth 1 Elihu is using the first part of the speaking process, opening one’s **mouth**, to mean the entire process of speaking. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “I am about to speak” +33:2 k007 rc://*/ta/man/translate/figs-personification my tongue has spoken on my palate 1 Elihu is speaking of his **tongue** as if it were a living thing that could speak on its own. He means that he is about to use his tongue to form words by touching it against his **palate** and other places in his mouth. Your language may have a similar expression that you could use in your translation. Alternate translation: “the words are on the tip of my tongue” +33:3 k008 rc://*/ta/man/translate/figs-metonymy My words {are} 1 Elihu is using the term **words** to mean what he plans to say by using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “I will speak” +33:3 u1kk rc://*/ta/man/translate/figs-metaphor {from} the uprightness of my heart 1 Elihu is using his **heart** to represent his character. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “from the uprightness of my character” +33:3 k009 rc://*/ta/man/translate/figs-abstractnouns {from} the uprightness of my heart 1 If your language does not use an abstract noun for the idea of **uprightness**, you could express the same idea in another way. Alternate translation: “as someone whose character is upright” +33:3 j6sd rc://*/ta/man/translate/figs-personification and my lips speak pure knowledge 1 Elihu is speaking of his **lips** as if they were living things that could **speak** on their own. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “what I say will be pure knowledge” +33:4 g749 rc://*/ta/man/translate/grammar-connect-logic-result The Spirit of God made me; yes, the breath of Shaddai enlivened me. 1 Elihu is reasserting the reason he gave in [32:8](../32/08.md) to account for how he will be able to speak knowledgably. See how you translated the similar expression there. Alternate translation: “I will be able to speak knowledgably because Spirit of God made me; yes, it was Shaddai who breathed the breath of life into me” +33:5 ikf4 rc://*/ta/man/translate/figs-metaphor array {your words} & station yourself 1 While they are used in other contexts as well, the words translated as **array** and **station** can have the sense of organizing troops into formations and placing them on a field of battle in order to defend a certain position. Elihu may be speaking as if Job’s words were troops that he wanted him to organize and as if Job himself were an army that should make a stand on a battlefield. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “organize what you want to say … prepare to defend yourself” +33:5 k010 rc://*/ta/man/translate/figs-metonymy to my face 1 Here the word **face** represents the presence of a person by association with the way people can see the face of someone who is present. Alternate translation: “in my presence” or “to me personally” +33:6 dis8 rc://*/ta/man/translate/figs-explicit I am for God according to your mouth 1 Elihu could be using the term **mouth** to mean: (1) what Job said when he wished that God would respond to him. Job said something like this in [31:35](../01/01.md) and in several other places earlier in his speeches. Alternate translation: “I will reply to you on behalf of God, as you wished” (2) Job himself. Elihu would be using part of Job, the part he has been using to pursue his case against God, to mean all of Job. If you follow this second interpretation in your translation, you may wish to put the sentence break at the end of the verse rather than in the middle of the verse, since the two halves of the verse would be parallel statements. Alternate translation: “I am just like you to God” +33:6 q828 rc://*/ta/man/translate/figs-activepassive I too have been formed from clay 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who does the action, the context suggests that it is God. Alternate translation: “God formed me too from clay” +33:6 ym3b rc://*/ta/man/translate/figs-metaphor I too have been formed from clay 1 Elihu is speaking as if God had literally **formed** him from **clay**. He is indicating that he is only a mortal human being by alluding to the way that God originally formed humans from the dust of the earth. The Bible presents this concept in [Genesis 2:7](../02/07.md)). As the next verse makes clear, Elihu is reassuring Job that he does not have to be afraid of how he will respond to him, in contrast with the way Job said in [30:21–23](../30/21.md) and other places that he was afraid that God would respond to him violently and with great force. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “I am only a mortal human being” +33:7 dmb1 rc://*/ta/man/translate/figs-possession my fear 1 Elihu is using this possessive form to describe Job’s fear of him, not his own fear of something. It may be helpful clarify this for your readers. Alternate translation: “the fear of me” +33:7 y53l rc://*/ta/man/translate/figs-metaphor and my pressure will not be heavy on you 1 Elihu is speaking as if he might literally use his arms and hands to push down hard on Job and keep him from getting up, although he says that he will not do that. He means that he will not treat Job severely. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “and I will not treat you severely” +33:8 zu7c rc://*/ta/man/translate/figs-metonymy you have spoken in my ears 1 Elihu is using the term **ears** by association to mean hearing. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “you have spoken in my hearing” or “you have spoken while I was listening” +33:8 c2f7 rc://*/ta/man/translate/figs-metonymy and I have heard the sound of the words 1 Elihu is using the term **words** to mean what Job has said by using words. Elihu may be referring to the **sound** of the words to mean the exact words, that is, exactly what Job said. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and this is exactly what I heard you say” +33:9 f62q rc://*/ta/man/translate/writing-quotations ‘I {am} pure, without transgression; I {am} innocent, and iniquity {is} not to me 1 In this verse and the next two verses, Elihu is telling what he heard Job say. You may wish to indicate that with an introductory phrase. While Elihu quotes many words and phrases directly from Job’s speeches (for example, Job described his prayer as “pure” in [16:17](../16/17.md)), this is a general summary, not a series of exact quotations. Nevertheless, you may wish to present verses 9–11 as a direct quotation. Alternate translation: “You have said, ‘I am pure, without transgression; I am innocent, and I have no iniquity” +33:9 h3f9 rc://*/ta/man/translate/figs-quotesinquotes ‘I {am} pure, without transgression; I {am} innocent, and iniquity {is} not to me 1 If it would be clearer in your language, you could translate verses 9–11 so that there is not a quotation within a quotation. Alternate translation: “You have said that you are pure, without transgression; you have said that you are innocent and that you have no iniquity” +33:10 f8tf rc://*/ta/man/translate/figs-quotesinquotes Behold, he finds occasions against me; he considers me an enemy to him 1 Elihu is continuing to provide a general summary of what he heard Job say, directly quoting certain words and phrases. For example, Job asked God in [13:24](../13/24.md) why God considered him an enemy. If you decided to translate the previous verse as an indirect quotation, you can continue to do that here. Alternate translation: “You have said that God finds occasions against you and that he considers you to be his enemy” +33:11 w3ja rc://*/ta/man/translate/figs-quotesinquotes He puts my feet in shackles; he watches all of my paths.’ 1 Elihu is continuing to provide a general summary of what he heard Job say. In this verse he quotes directly what Job said in [13:27](../13/27.md). If you decided to translate the previous two verses as an indirect quotation, you can continue to do that here. Alternate translation: “You have said that God puts your feet in shackles and that he watches all of your paths.’ +33:11 ra4e rc://*/ta/man/translate/figs-metaphor He puts my feet in shackles; he watches all of my paths.’ 1 Job spoke as if God had literally put his **feet** in **shackles** and as if his courses of action were literally **paths** that he was walking along. If you chose to express the ideas behind these images rather than the images themselves in [13:27](../13/27.md), you can do the same thing here so that it will be clear that Elihu is quoting what Job said there. +33:12 bbu1 rc://*/ta/man/translate/figs-explicit {in} this 1 By **this**, Elihu seems to mean Job’s belief that God was not treating him fairly, which Elihu has just summarized. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “in thinking that God is not treating you fairly,” +33:12 k011 rc://*/ta/man/translate/grammar-connect-logic-result {in} this you are not right & for God is greater than man 1 If it would be more natural in your language, you could move this phrase to the start of the verse (after **Behold**), since it gives the reason why Elihu says that Job is **not right**. Alternate translation: “since God is greater than man, you have misunderstood how he is treating you” +33:12 k012 rc://*/ta/man/translate/figs-gendernotations than man 1 As the General Notes to this chapter discuss, here the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “than humans” +33:13 z74q rc://*/ta/man/translate/figs-rquestion Why do you contend against him, that does not answer any of one’s words? 1 Elihu is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “You should not contend against him, that does not answer any of one’s words” +33:13 m749 rc://*/ta/man/translate/figs-explicit that does not answer any of one's words 1 Elihu could be saying: (1) that Job’s complaint is that God has not responded to his questions and protests. In that case, Elihu would be using the term translated **words** to mean what Job has been saying. Alternate translation: “that he does not respond when one speaks to him” (2) that God does not given an account for his own actions. The term translated **words** can also describe the matters with which someone is concerned or the things that someone does. Alternate translation: “that he does not account to anyone for how he treats that person” +33:13 k013 rc://*/ta/man/translate/figs-123person that does not answer any of one’s words 1 Since Elihu is speaking to Job and he probably means that Job is complaining that God is not answering him, you could translate this in the second person if that would be more natural in your language. Alternate translation: “that does not answer any of your words” or “that he does not respond when you speak to him” +33:13 k014 rc://*/ta/man/translate/figs-quotations that does not answer any of one’s words 1 It may be more natural in your language to make this a direct quotation. Alternate translation: “saying, ‘He does not answer any of my words’” or “saying, ‘He does not respond when I speak to him’” +33:14 gyh6 rc://*/ta/man/translate/writing-poetry God speaks once—yes, twice 1 As Eliphaz did in [5:19](../05/19.md), here Elihu is naming a number that should be sufficient to illustrate his point and then increasing that number by one for emphasis. This was a common device in Hebrew poetry, but if a speaker of your language would not do this, in your translation you could express the emphasis another way. Alternate translation: “God indeed speaks to people” +33:14 k015 rc://*/ta/man/translate/grammar-connect-logic-contrast one does not perceive it 1 Elihu is drawing an implicit contrast between God’s genuine speaking and people’s failure to perceive it. You may wish to indicate this contrast explicitly in your translation. Alternate translation: “the only problem is, people do not perceive it” +33:15 zz7a rc://*/ta/man/translate/figs-explicit in a vision of the night, in the falling of deep sleep upon men 1 Elihu is using two of the same phrases that Eliphaz used in [4:13](../01/01.md) in order to make a very similar point. The implication is that Elihu believes that Eliphaz was right to say what he did. Since Elihu is echoing Eliphaz implicitly, it would probably not be appropriate to add an explicit phrase to the text saying something like “as Eliphaz said,” but it may be helpful to translate the phrases here the same way you did in [4:13](../01/01.md). +33:15 vq5q rc://*/ta/man/translate/translate-plural in slumbers 1 Elihu is using the plural form **slumbers** in a context where the singular term “slumber” would suffice. This suggests that he is using the plural form for emphasis. Your language may use plural forms in the same way. If not, you could express the meaning in another way. Alternate translation: “in sound slumber” +33:16 k016 rc://*/ta/man/translate/grammar-collectivenouns God opens the ear of men 1 Since Elihu is speaking of many people, if you retain the term **ear** in your translation, it may be more natural in your language to use the plural form of the word. Alternate translation: “God opens the ears of people” +33:16 cgu3 rc://*/ta/man/translate/figs-metonymy God opens the ear of men 1 Elihu is using the term **ear** by association to mean hearing. When he says that God **opens** people’s ears, he means that God enables them to hear. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “God enables people to hear him speaking” +33:16 k017 rc://*/ta/man/translate/figs-idiom God opens the ear of men 1 In this context, hearing represents understanding. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “God enables people to understand what he is saying to them” +33:16 k018 rc://*/ta/man/translate/figs-possession and seals their correction 1 Elihu is using the possessive form **their correction** to describe the correction that God gives to people, not the correction that people give. It may be helpful clarify this for your readers. Alternate translation: “and seals the correction that he gives to them” +33:16 k019 rc://*/ta/man/translate/figs-metaphor and seals their correction 1 Elihu is speaking as if God literally placed a seal over the **correction** that he gave to people. He means that God preserves the value and influence of the correction. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “and enables them to appreciate and benefit from the correction that he gives to them” +33:17 k020 rc://*/ta/man/translate/figs-explicit to bring a man back from {his} doing 1 Elihu is speaking implicitly of a person **doing** something that was wrong. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “to bring a person back from doing what is wrong” +33:17 qd6y rc://*/ta/man/translate/figs-metaphor to bring a man back from {his} doing 1 Elihu is speaking as if God would literally **bring** a person who was doing wrong **back** from a certain place. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “to warn that person to stop doing what is wrong” +33:17 k021 rc://*/ta/man/translate/figs-metaphor and to conceal pride from a man 1 Elihu is speaking as if **pride** were literally an object that God would **conceal** from a person. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “and to keep that person from becoming proud” +33:18 t4um rc://*/ta/man/translate/writing-pronouns He spares his soul 1 The pronoun **He** refers to God, and the pronoun **his** refers to a person. It may be helpful to clarify this for your readers. Alternate translation: “God spares a person’s soul” +33:18 d93m rc://*/ta/man/translate/figs-synecdoche his soul & and his life 1 Elihu is using parts of a person, his **soul** and his **life**, to mean all of him in the act of being spared from death. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “him … and he spares him” +33:18 lgc1 rc://*/ta/man/translate/figs-euphemism from crossing over 1 Elihu is using the phrase **crossing over** to mean “dying.” This is a poetic way of referring to death; it suggests the image of crossing a river that is the boundary between one territory and another. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “from dying” +33:18 bd6l rc://*/ta/man/translate/figs-metonymy by a weapon 1 Elihu is using the term **weapon** by association to being killed by a weapon. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “by being killed by a weapon” +33:19 pgn6 rc://*/ta/man/translate/figs-activepassive He is also chastened 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “God also chastenes a person” +33:19 x9jg rc://*/ta/man/translate/figs-metaphor and the strife of his bones {is} continual 1 Elihu is speaking as if there were literally **strife** or warfare among the **bones** of this person. He is using an image similar to the one that Job used in [30:17](../30/17.md) when he said, “Night pierces my bones.” Job meant that he got a stabbing sensation of pain in his body when he lay down at night. Here Elihu speaks similarly as if Job’s bones were being wounded in battle and Job was feeling the pain of that. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “and he feels continual discomfort in his body” +33:20 ubm9 rc://*/ta/man/translate/figs-ellipsis and his soul food of desire 1 Elihu is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “and his soul abhors food of desire” +33:20 k022 rc://*/ta/man/translate/figs-synecdoche so his life & and his soul 1 Elihu is using parts of a person, his **life** and his **soul**, to mean all of him in the act of abhorring food. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “so he … and he abhors” +33:20 k023 rc://*/ta/man/translate/figs-synecdoche bread 1 Elihu is using one kind of food, **bread**, to mean food in general. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “food” +33:20 x7zp rc://*/ta/man/translate/figs-possession food of desire 1 Elihu is using this possessive form to describe **food** that a person would especially **desire**, not food that belongs to desire. It may be helpful clarify this for your readers. Alternate translation: “desirable food” or “delicacies” +33:21 f64y rc://*/ta/man/translate/figs-activepassive not seen, are exposed 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “which people could not see before, become visible” +33:22 gup8 rc://*/ta/man/translate/figs-synecdoche And his soul & and his life 1 Elihu is using parts of a person, his **soul** and his **life**, to mean all of him in the act of approaching death. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “And he … and he draws near” +33:22 ne1h rc://*/ta/man/translate/figs-explicit to the ones causing death 1 Elihu may be referring implicitly to specific angels who were believed to be agents through whom God caused people to die. (There are suggestions of this in [2 Samuel 24:16](../2sa/24/16.md) and [Psalm 78:49](../psa/78/49.md).) You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “to the angels of death” +33:23 kt34 rc://*/ta/man/translate/grammar-connect-logic-contrast If 1 Elihu is drawing an implict contrast between the angels of death whom he described in the previous verse and the type of angel he describes in this verse, who helps keep a person from going “down to the pit” (as he says in the next verse). If it would be helpful to your readers, you could indicate the contrast explicitly in your translation. Alternate translation: “But if” +33:23 k024 rc://*/ta/man/translate/figs-explicit an interpreter 1 The word translated **interpreter** is used elsewhere in the Bible to mean someone who translates what someone says in one language into another language, for example, in [Genesis 42:23](../42/23.md). Here, however, it implicitly means someone who speaks on behalf of another person, not necessarily translating what that person says into another language. Alternate translation: “an advocate” or “a spokesman” +33:23 zbw1 rc://*/ta/man/translate/figs-idiom one of a thousand 1 Elihu does not necessarily mean that exactly **one** out of every **thousand** angels is an interpreter such as he describes. Instead, this expression may mean in a general sense that such angels are rare. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “that rare kind of angel” +33:23 k025 rc://*/ta/man/translate/figs-explicit to declare to a man his uprightness 1 This could mean: (1) that the angel would **declare** to a person how he would need to change his actions so that he would be upright or have a right standing with God (**his** would refer to the person) or so that his actions would conform to God’s **uprightness** (**his** would refer to God). Alternate translation: “to declare to a person how he needs to change his actions in order to become upright” (2) that the angel would **declare** to God on behalf of a person (the word translated **to** would mean “for”) that the person was upright or had the potential to change his actions and become upright and so did not need to die. Alternate translation: “to declare to God on a person’s behalf that he is upright” +33:24 k026 rc://*/ta/man/translate/writing-pronouns and he is gracious to him 1 The pronoun **he** refers to God and the pronoun **him** refers to the person whom Elihu has been describing. It may be helpful to clarify this for your readers. Alternate translation: “and God is gracious to that person” +33:24 a1rp rc://*/ta/man/translate/figs-quotesinquotes and says, ‘Spare him from going down to the pit, I have found a ransom,’ 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “and tells the angels of death to spare him from going down to the pit because he has found a ransom” +33:24 es6z rc://*/ta/man/translate/figs-abstractnouns I have found a ransom 1 If your language does not use an abstract noun for the idea of **ransom**, you could express the same idea in another way. See the discussion of this idea in the General Notes to this chapter. Alternate translation: “I have found a good reason to spare him” +33:24 k027 rc://*/ta/man/translate/figs-explicit I have found a ransom 1 The word **found** does not mean that God was not aware where this **ransom** was and had to look for it and finally found it. Rather, it means that when the suffering person repented, this was a consideration that helped provide grounds for sparing him. (See the discussion in the General Notes to this chapter.) You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “I have recognized a good reason to spare him” +33:25 mu51 rc://*/ta/man/translate/figs-synecdoche his flesh 1 Elihu is using one part of this person’s body, his **flesh**, to mean his whole body in the act of being rejuvenated. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “his body” +33:25 k7le rc://*/ta/man/translate/figs-personification it returns to the days of his youth 1 Elihu is speaking of this person’s **flesh** as if it were a living thing that could go back in time to his **youth**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “it becomes as it was in the days of his youth” +33:25 n9hs rc://*/ta/man/translate/figs-idiom to the days of his youth 1 Elihu is using the term **days** to refer to a specific time. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to the time of his youth” +33:26 k028 rc://*/ta/man/translate/writing-pronouns and he will accept him, and he will see his face with joy 1 The pronoun **he** means God in the first instance and, in the second instance, the person whom Elihu has been describing. The pronoun **him** refers to this person, and the pronoun **his** refers to God. It may be helpful to clarify this for your readers. Alternate translation: “and God will accept this person, and the person will see God’s face with joy” +33:26 yt2q rc://*/ta/man/translate/figs-metonymy and he will see his face 1 Here the word **face** represents the presence of a person by association with the way people can see the face of someone who is present. Based on what Elihu says in the next two verses, this probably means that he will come into God’s presence in a temple. Alternate translation: “and he will come into God’s presence in a temple” +33:26 d3zd rc://*/ta/man/translate/figs-explicit for he will restore to the man his righteousness 1 This could mean: Alternate translation: (1) “for God will restore the man to a right standing with him” or (2) “and God will restore his reputation as a righteous person” or (3) “and God will set things right for the man again” +33:27 k029 rc://*/ta/man/translate/figs-explicit He will sing to men 1 Elihu assumes that Job will understand that by **sing**, he means that the person will go to a temple and publicly sing a song of thanksgiving to celebrate how God has delivered him, as was the custom in this culture. You could say that explicitly if that would be helpful to your readers. Alternate translation: “He will sing a song of thanksgiving in a temple” +33:27 t53p rc://*/ta/man/translate/figs-quotesinquotes and say, ‘I sinned and I turned aside uprightness, but he did not requite to me 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “and say that he sinned and turned aside uprightness but that God did not requite to him” +33:27 k030 rc://*/ta/man/translate/figs-abstractnouns and I turned aside uprightness 1 If your language does not use an abstract noun for the idea of **uprightness**, you could express the same idea in another way. Alternate translation: “and I turned aside what was right” +33:27 k031 rc://*/ta/man/translate/figs-personification and I turned aside uprightness 1 Elihu is speaking of **uprightness** as if it were a living thing that had been walking down the right path and he **turned** it **aside** so that it began going down the wrong path. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “I did what was not right” +33:28 u2a3 rc://*/ta/man/translate/figs-quotesinquotes He has redeemed my soul from going over into the pit, and my life will see light 1 If you decided in the previous verse to translate this quotation in such a way that there would not be a quotation within a quotation, you can continue doing that here. Alternate translation: “He will say that God has redeemed his soul from going over into the pit and that his life life will see light” +33:28 wt12 rc://*/ta/man/translate/figs-synecdoche my soul & and my life 1 Elihu is using parts of this person, his **soul** and his **life**, to mean all of him in the act of being redeemed. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “me … and I” +33:28 f6ps rc://*/ta/man/translate/figs-metonymy and my life will see light 1 This person is using the term **light** by association to mean life on earth. As in many other places in the book, here the realm of the living is describe as a place of light, by contrast with the realm of the dead, which is a place of darkness. (For example, in [18:18](../18/18.md), “They will drive him from light into darkness, and they will chase him from the world.”) If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and I will continue to live on earth” +33:29 w47t rc://*/ta/man/translate/figs-parallelism twice, thrice 1 As he did in verse 14, here Elihu is naming a number that should be sufficient to illustrate his point and then increasing that number by one for emphasis. This was a common device in Hebrew poetry, but if a speaker of your language would not do this, in your translation you could express the emphasis another way. Alternate translation: “again and again” +33:29 m27i rc://*/ta/man/translate/figs-synecdoche his soul 1 Elihu is using one part of this person, his **soul**, to mean all of him. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “him” +33:30 myd4 rc://*/ta/man/translate/figs-activepassive for being enlightened with the light of the living 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “so that he can enlighten him with the light of the living” +33:30 k032 rc://*/ta/man/translate/figs-nominaladj for being enlightened with the light of the living 1 Elihu is using the plural adjective **living** as a noun to mean a certain group of people. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “so that he can enlighten him with the light of living people” +33:30 k033 rc://*/ta/man/translate/figs-possession for being enlightened with the light of the living 1 Elihu is using the possessive form **the light of the living** to describe the light that living people have, by they see, not light that living people give off. It may be helpful clarify this for your readers. Alternate translation: “so that he can enlighten him with the light that living people have” +33:30 k034 rc://*/ta/man/translate/figs-metonymy for being enlightened with the light of the living 1 As in verse 38, the term **light** refers by association to life on earth. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “so that he can restore him to life among the other people who live on earth” +33:31 z1l9 rc://*/ta/man/translate/writing-pronouns and I will speak 1 For emphasis, Elihu is stating the pronoun **I**, whose meaning is already present in the verb translated **speak**. If your language can state implied pronouns explicitly for emphasis, you may want to use that construction here in your translation. Other languages may have other ways of bringing out this emphasis. Alternate translation: “and let me be the one who speaks” +33:32 k035 rc://*/ta/man/translate/ grammar-connect-time-sequential If 1 Since Elihu told Job in the previous verse to **listen** and be **silent**, when he tells him in this verse to **speak** and **answer**, he implicitly means that Job should do this only after listening to him. You could indicate this in your translation if that would be helpful to your readers. Alternate translation: “Then if” +33:32 k036 rc://*/ta/man/translate/figs-metonymy there are words 1 Elihu is using the term **words** to mean what Job would say by using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “you have something to say” +33:32 g3l6 rc://*/ta/man/translate/figs-explicit I desire to justify you 1 Elihu seems to mean that he desires to show that Job has been right in saying that God is not punishing him for committing sin. Elihu has been suggesting that Job’s sufferings are instead a warning from God not to take a sinful course of action. You could indicate that explicitly in your translation if it would be helpful to your readers. Alternate translation: “I am trying to show that you have been right in saying that God is not punishing you for committing sin” +33:33 k037 rc://*/ta/man/translate/grammar-connect-logic-contrast If 1 Elihu is implicitly drawing a contrast, suggesting that, on the other hand, Job may not have anything to say once he has listened to him further. If it would be helpful to your readers, you could indicate the contrast explicitly in your translation. Alternate translation: “But if” +33:33 k038 rc://*/ta/man/translate/writing-pronouns you listen to me 1 For emphasis, Elihu is stating the pronoun **you**, whose meaning is already present in the verb translated **listen**. If your language can state implied pronouns explicitly for emphasis, you may want to use that construction here in your translation. Other languages may have other ways of bringing out this emphasis. Alternate translation: “you be the one who listens while I speak” +33:33 k039 rc://*/ta/man/translate/figs-abstractnouns wisdom 1 If your language does not use an abstract noun for the idea of **wisdom**, you could express the same idea in another way. Alternate translation: “what is wise” +34:intro b9ku 0 # Job 34 General Notes\n\n## Structure and formatting\n\nThis chapter is a continuation of Elihu’s speech. In this chapter, Elihu speaks first to Job’s friends and others who may be listening, then from verse 16 onward he addresses Job directly, and then he speaks again to the others about Job starting in verse 34.\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry.\n\n## Special Concepts in this Chapter\n\n### Elihu speaking harshly about Job\n\nIt may be puzzling to your readers that while Elihu promises Job in 33:7 that he will be gentle with him, in this chapter, in verses 7–8 and 35, Elihu speaks very harshly about Job. However, this is really a matter of interpretation rather than translation, so it is not necessary to offer an explanation within the text of your translation.\n\n## Translation Issues in this Chapter\n\n### Elihu quoting Job and his friends\n\nIn several places in this chapter, Elihu directly quotes Job or his friends. He does this to affirm what the friends said and to challenge what Job said. To help your readers appreciate that Elihu is doing this, you may wish to translate his expressions the same way you translated them when Job or his friends used them.\nIn 34:3, Elihu quotes what Job said in 12:11.\nIn 34:5, Elihu quotes what Job said in 27:2.\nIn 34:6, Elihu quotes what Job said in 6:4, 16:13, and 27:4.\nIn 34:7, Elihu quotes what Eliphaz said in 15:16.\nIn 34:12, Elihu quotes what Bildad said in 8:3.\n\n### “man” and “men” with generic meaning\n\nIn several places in this chapter, Elihu uses the words “man” and “men” in a generic sense that is inclusive of both men and women. It may be helpful in your translation to say “men and women” or to use a term in your language that is clearly inclusive of both men and women. Notes suggest ways in which you might do this. (See: rc://*/ta/man/translate/figs-gendernotations.)\n\n### “For” at the start of a verse introducing a reason\n\nSeveral times in this chapter, Elihu says “For” at the beginning of a verse to introduce the reason for something he said in the previous verse. Elihu does this in verses 3, 5, 9, 11, 21, and 37. If it would be helpful to your readers, you could refer back more explicitly to the previous verse in order to show what Elihu is doing. The UST models ways to do this in each case. (“For” at the beginning of verse 23 introduces a new consideration, as the UST also illustrates.) (See: rc://*/ta/man/translate/grammar-connect-words-phrases.) +34:1 h9vc rc://*/ta/man/translate/figs-hendiadys And Elihu answered and said 1 This phrase expresses a single idea by using two words connected with **and**. The word **answered** tells for what purpose a person **said** something. In this case, Elihu said more things in light of what he had already said and thus, in a sense, in answer to them. If it would be more natural in your language, you could express this meaning with an equivalent phrase that does not use “and.” Alternate translation: “And Elihu said further, in light of what he had already said” +34:2 k8a4 rc://*/ta/man/translate/figs-metonymy my words 1 Elihu is using the term **words** to mean what he is about to say by using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “what I have to say” +34:2 zux7 rc://*/ta/man/translate/figs-nominaladj wise {ones} 1 Elihu is using the adjective **wise** as a noun to mean a certain kind of person. (The ULT adds the word **ones** to show this.) Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “you who are wise” +34:3 ln8s rc://*/ta/man/translate/figs-simile the ear tests words, and the palate tastes food 1 As the General Notes to this chapter discuss, Elihu is using the same phrase that Job used to tell his friends in [12:11](../12/11.md) that he had considered and rejected their perspective. Elihu is quoting Job in order to tell him that, for his part, he has considered Job’s perspective and rejected it. To help your readers recognize this, you may wish to use the same language in your translation here as you did in [12:11](../12/11.md). +34:3 k040 rc://*/ta/man/translate/grammar-connect-words-phrases the ear tests words, and the palate tastes food 1 Elihu is using the word **and** to indicate that the phrase it introduces is just as true as the previous phrase. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation: “the ear tests words, just as the palate tastes food” +34:3 k041 rc://*/ta/man/translate/figs-personification the ear tests words, and the palate tastes food 1 Elihu is speaking of the **ear** as if it could **test words** by itself. He is using the ear to represent hearing, and he means that people themselves test or consider the words of others when they hear them. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “people consider others’ words when they hear them, just as people discern with their mouths the taste of their food” +34:3 k042 rc://*/ta/man/translate/figs-metonymy words 1 Elihu is using the term **words** to mean what people say by using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “what people say” +34:3 k043 rc://*/ta/man/translate/figs-explicit the ear tests words, and the palate tastes food 1 Though Elihu is making a general statement, he is referring implicitly to what Job has said and what he has decided about it. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “I have heard what Job has said and I have considered it and decided that it is not true, just as people discern with their mouths the taste of their food” +34:3 k044 rc://*/ta/man/translate/figs-personification and the palate tastes food 1 Elihu is speaking of the **palate** or mouth as if it could **taste** by itself. He means that with their mouths, people discern the taste of the food that they eat. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “just as people discern with their mouths the taste of their food” +34:4 v6hj rc://*/ta/man/translate/figs-exclusive Let us choose justice for ourselves; let us know among ourselves what is good. 1 Elihu is using the pronoun **us** to refer to himself and to the “wise ones” whom he is addressing, so use the inclusive form of that word if your language marks that distinction. (Even though Job is present and listening, Elihu is not addressing him, so Elihu is still saying **us** to include everyone whom he actually is addresing.) +34:4 k045 rc://*/ta/man/translate/figs-abstractnouns justice 1 If your language does not use an abstract noun for the idea of **justice**, you could express the same idea in another way. Alternate translation: “what is just” +34:5 k046 rc://*/ta/man/translate/figs-quotesinquotes For Job has said, ‘I am righteous, but God has taken away my justice. 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “For Job has said that he is righteous but God has taken away his justice” +34:5 k2e1 rc://*/ta/man/translate/figs-metaphor but God has taken away my justice 1 Elihu is saying that Job has spoken of **justice** as if it were an object that God had **taken away** from him. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “but God has not been just in the way that he has treated me” +34:6 k047 rc://*/ta/man/translate/figs-quotesinquotes Would I lie about my justice? My arrow is incurable, without transgression.’ 1 If you decided in the previous verse to translate this quotation in such a way that there would not be a quotation within a quotation, you can continue doing that here. Alternate translation: “Job has said that he would not lie about his justice and that his arrow is incurable, without transgression” +34:6 k523 rc://*/ta/man/translate/figs-rquestion Would I lie about my justice? 1 In this quotation by Elihu, Job is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “I would not lie about my justice!” +34:6 k048 rc://*/ta/man/translate/figs-abstractnouns Would I lie about my justice? 1 If your language does not use an abstract noun for the idea of **justice**, you could express the same idea in another way. Alternate translation: “I would not lie about whether I had done the right thing!” +34:6 i95p rc://*/ta/man/translate/figs-metonymy My arrow 1 In this quotation by Elihu, Job is using the term **arrow** by association to mean a wound from an arrow. (Elihu is referring back to what Job said in [16:13](../0161/13.md) about God’s archers fatally wounding him with arrows.) If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “My wound” +34:6 k049 rc://*/ta/man/translate/figs-ellipsis without transgression 1 In this quotation by Elihu, Job is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “even though I am without transgression” +34:7 nd2a rc://*/ta/man/translate/figs-rquestion What man {is} like Job? 1 Elihu is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “There is no other person like Job!” +34:7 glm5 rc://*/ta/man/translate/figs-metaphor He drinks scorn like water 1 Elihu is speaking as if Job literally drank **scorn** the way he would drink **water**. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “He indulges freely in making scornful statements” +34:8 j3zr rc://*/ta/man/translate/figs-abstractnouns doers of iniquity & men of wickedness 1 If your language does not use abstract nouns for the ideas of **iniquity** and **wickedness**, you could express the same ideas in other ways. Alternate translation: “people who do what is iniquitous … people who are wicked” +34:9 k050 rc://*/ta/man/translate/figs-quotesinquotes For he has said, ‘It does not benefit a man when he delights himself with God.’ 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “For he has said that it does not benefit a person when he delights himself with God” +34:10 n22e rc://*/ta/man/translate/figs-metaphor men of heart 1 Here the **heart** figuratively represents understanding. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “men of understanding” or “you wise men” +34:10 meh8 rc://*/ta/man/translate/figs-idiom Sacrilege to God from wickedness, and Shaddai from iniquity 1 See how you translated the expression **Sacrilege to** in [27:5](../27/05.md). Alternate translation: “Far be it from God to do wickedness, and from Shaddai to do iniquity” +34:10 k051 rc://*/ta/man/translate/figs-ellipsis Sacrilege to God from wickedness, and Shaddai from iniquity 1 Elihu is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “Far be it from God to do wickedness, and far be it from Shaddai to do iniquity” +34:11 ia8g rc://*/ta/man/translate/writing-pronouns he repays & he causes him to find 1 The pronoun **he** refers to God in both instances. It may be helpful to clarify this for your readers. Alternate translation: “God repays … God causes him to find” +34:11 y31y rc://*/ta/man/translate/figs-idiom the deed of a man he repays to him 1 See how you translated the word “repay” in [21:19](../21/19.md). If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “God punishes a person for what he does” +34:11 k052 rc://*/ta/man/translate/figs-metaphor and according to the path of a man 1 Elihu is speaking of how a person lives as if that were a **path** that the person was walking along. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “and based on how a person lives” +34:11 k053 rc://*/ta/man/translate/writing-pronouns he causes it to find him 1 Here, **it** is an indefinite pronoun that does not have a specific referent in the immediate context. If it would be helpful in your language, you could translate this with an equivalent expression that does not use an indefinite pronoun. Alternate translation: “God causes things to happen to him” +34:13 n1w5 rc://*/ta/man/translate/figs-rquestion Who appointed {him} over the earth? And who set all of it under him? 1 Elihu is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate these questions as statements or as exclamations. Alternate translation: “God did not need anyone to appoint him over the earth or to set all of the world under his dominion!” +34:13 k054 rc://*/ta/man/translate/figs-ellipsis And who set the world, all of it 1 Elihu is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “And who set the world, all of it, under his dominion” +34:14 d4kx rc://*/ta/man/translate/figs-metaphor If he set his heart upon himself 1 Here the **heart** represents the thoughts and perceptions. Alternate translation: “If he considered only himself” or “If he thought only about himself” +34:14 t8rt rc://*/ta/man/translate/figs-explicit {if} he gathered his Spirit and his breath to himself, 1 As he did in [32:](../32/08.md), here Elihu is alluding to the way that God originally breathed the breath of life into humans. You could indicate that explicitly in your translation if it would be helpful to your readers. Alternate translation: “if he withdrew his Spirit and the breath of life from humans” +34:15 lah1 rc://*/ta/man/translate/figs-metonymy all flesh 1 Elihu is using the term **flesh** by association to mean the creatures that God made, which generally have flesh. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “all creatures” +34:15 k055 rc://*/ta/man/translate/figs-euphemism would expire together 1 Elihu is using the word **expire** to mean “die.” This is a mild way of referring to death. Your language may have a similar expression that you can use in your translation. You could also use plain language. Alternate translation: “would pass away together” or “would die at the same time” +34:15 tmc7 rc://*/ta/man/translate/figs-explicit and man would return to the dust 1 Elihu does not mean that people would actively **return** to the **dust** on their own. Rather, as in [33:6](../33/06.md), he is referring to the way that God originally formed people from the dust of the earth, and he means that humans would die and their bodies would become dust again. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “and people would die be buried and their bodies would decompose and become part of the dirt again” +34:16 lpb8 rc://*/ta/man/translate/figs-yousingular hear & listen 1 The imperatives **hear** and **listen** are singular because Elihu is now addressing Job directly. (He is marking a transition from addressing the other “wise ones” who are present by repeating those two terms, which he also used in verse 2.) So use singular imperative forms in your translation if your language marks that distinction. +34:16 h7bg rc://*/ta/man/translate/figs-ellipsis But if understanding 1 Elihu is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “But if understanding is to you” or “But if you have understanding” +34:16 giw9 rc://*/ta/man/translate/figs-metonymy listen to the sound of my words 1 Elihu is using the term **words** to mean what he is about to say by using words. As in [33:8](../33/08.md), he may be referring to the **sound** of the words to mean the exact words, that is, exactly what he is going to say. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “listen to exactly what I am going to say” +34:17 rc4c rc://*/ta/man/translate/figs-rquestion Will one hating justice indeed govern? If you will condemn the Righteous {One}, the Mighty {One}, 1 Elihu is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate these questions as statements or as exclamations. (The second question continues into the next two verses, but in many languages it will not be necessary to translate those verses differently except for the punctuation at the end of verse 19.) Alternate translation: “One hating justice will certainly not govern! You should not condemn the Righteous One, the Mighty One” +34:17 s1zl rc://*/ta/man/translate/figs-idiom If you will condemn the Righteous {One}, the Mighty {One} 1 Elihu is using the word **If** to introduce a question that anticipates a negative answer. If you decide to retain the question form, you could indicate this in your translation. Alternate translation: “You will not condemn the Righteous One, the Mighty One, will you” +34:17 l8xs rc://*/ta/man/translate/figs-nominaladj the Righteous {One}, the Mighty {One} 1 Elihu is using the adjectives **Righteous** and **Mighty** as nouns to mean a certain person, God, who possesses these qualities supremely. The ULT adds the word **One** in each case to show this. Your language may use adjectives in the same way. If not, you can translate these words with equivalent phrases. Alternate translation: “God, who is supremely righteous and mighty” +34:18 n5xx rc://*/ta/man/translate/figs-quotesinquotes the one saying ‘Worthless!’ to a king, ‘Wicked!' {to} nobles, 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “the one telling a king that he is worthless and telling nobles that they are wicked” +34:18 pa2a rc://*/ta/man/translate/figs-genericnoun to a king 1 Elihu is not referring to a specific **king**. He means kings in general. It may be more natural in your language to express this meaning by using a plural form. Alternate translation: “to kings” +34:19 k056 rc://*/ta/man/translate/figs-idiom who does not lift the faces of princes 1 See how you translated the similar expression in [13:8](../13/08.md). Alternate translation: “who does not show favoritism to princes” +34:19 k057 rc://*/ta/man/translate/figs-metonymy to the face of the poor 1 In this context, the phrase **to the face of** means “in front of” or “ahead of.” Alternate translation: “ahead of the poor” or “more than the poor” +34:19 k058 rc://*/ta/man/translate/figs-nominaladj the rich & the poor 1 Elihu is using the adjectives **rich** and **poor** as nouns to mean certain kinds of people. Your language may use adjectives in the same way. If not, you can translate these words with equivalent phrases. Alternate translation: “rich people … poor people” +34:19 sj41 rc://*/ta/man/translate/figs-synecdoche all of them {are} the work of his hands 1 Elihu is using one part of God, his **hands**, to mean all of him in the act of making people. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “he has made all of them” +34:19 k059 rc://*/ta/man/translate/figs-rquestion his hands 1 If you decided in verse 17 to use a statement or exclamation to translate the question that begins in the middle of that verse and continues to the end of this verse, remember to use the punctuation here that your language uses to mark the end of a statement or exclamation. +34:20 xkd5 rc://*/ta/man/translate/figs-metaphor {in} the middle of the night 1 Elihu is speaking as if what he is describing generally happens to people literally **in the middle of the night**. He means that it happens suddenly and unexpectedly, as if it happened at the time when people are usuallly asleep. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “suddenly and unexpectedly” +34:20 yx7f rc://*/ta/man/translate/figs-activepassive people are shaken 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “God shakes people” +34:20 nq3g rc://*/ta/man/translate/figs-euphemism and they pass 1 Elihu is using the word **pass** to mean “die.” This is a mild or poetic way of referring to death. Your language may have a similar expression that you can use in your translation. You could also use plain language. Alternate translation: “and they depart” or “and they die” +34:20 k060 rc://*/ta/man/translate/writing-pronouns and they take away the mighty 1 Here, **they** is an indefinite pronoun that does not have a specific referent in the immediate context. If it would be helpful in your language, you could translate this with a different expression that does not use an indefinite pronoun. Alternate translation: “and the mighty are taken away” +34:20 k061 rc://*/ta/man/translate/figs-nominaladj the mighty 1 Elihu is using the adjective **mighty** as a noun to mean a certain kind of person. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “even the person who is mighty” +34:20 dsu9 rc://*/ta/man/translate/figs-synecdoche not by a hand 1 Elihu is using one part of a human being, his **hand**, to mean all of him in the act of potentially taking away a mighty person (although Elihu says that no person actually does this). If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “not by a human being” +34:21 k062 rc://*/ta/man/translate/writing-pronouns his eyes … and he sees 1 The first instance of the pronoun **his** and the pronoun **he** refer to God. It may be helpful to clarify this for your readers. Alternate translation: “God’s eyes …; yes, God sees” +34:21 syl2 rc://*/ta/man/translate/figs-synecdoche his eyes are upon 1 Elihu is using one part of God, his **eyes**, to mean all of him in the act of seeing. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “he looks upon” +34:21 wn28 rc://*/ta/man/translate/figs-metaphor the ways of a man, and he sees all of his steps 1 Elihu is speaking of how a person lives as if that were a **way** or path that the person was taking **steps** along. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “how a person lives, and he sees everything that he does” +34:22 em2w rc://*/ta/man/translate/figs-doublet There is no darkness and there is no deep darkness 1 The terms **darkness** and **deep darkness** mean similar things. Elihu is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “There is no darkness at all” +34:22 k063 rc://*/ta/man/translate/figs-activepassive to be hidden 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “to hide themselves” +34:23 k064 rc://*/ta/man/translate/figs-ellipsis he does not set upon a man 1 As Job does in [23:6](../23/06.md), here Elihu is leaving out some of the words of a certain Hebrew expression that occurs in full form in other places in the book. See how you translated the expression “set upon” in [23:6](../23/06.md). Alternate translation: “God does not set his heart upon a person” or “God does not consider a person” +34:23 dy7z rc://*/ta/man/translate/figs-ellipsis to go to God for judgment 1 Elihu is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “so there is no need for any person to go to him for judgment” +34:24 hwl1 rc://*/ta/man/translate/figs-metaphor He shatters the mighty 1 Elihu is speaking as if God literally **shatters** mighty people or breaks them into pieces. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “He punishes mighty people by taking away their power and influence” +34:24 k065 rc://*/ta/man/translate/figs-nominaladj the mighty 1 Elihu is using the adjective **mighty** as a noun to mean a certain kind of person. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “mighty people” +34:24 nyi9 rc://*/ta/man/translate/figs-abstractnouns {with} no investigation 1 If your language does not use an abstract noun for the idea of **investigation**, you could express the same idea in another way. Alternate translation: “without needing to investigate how they have been living” +34:25 z5n9 rc://*/ta/man/translate/figs-metaphor he overthrows them & and they are crushed 1 Elihu is speaking as if God literally **overthrows** mighty people who do wrong, that is, as if God throws them down onto the ground. Elihu is also speaking as if God literally crushes these people, that is, breaks them into small pieces. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “he takes away their power and influence … and they are destroyed” +34:25 hq7v rc://*/ta/man/translate/figs-metaphor in the night 1 See how you translated the similar phrase “in the middle of the night” in verse 20. Alternate translation: “suddenly and unexpectedly” +34:25 rxl8 rc://*/ta/man/translate/figs-activepassive and they are crushed 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “and he crushes them” +34:26 mwg7 rc://*/ta/man/translate/figs-explicit their wickednesses 1 Elihu is using a plural form to indicate that these mighty people whom God judges are guilty of wickedness to a great degree. Your language may use plural forms in the same way. If not, you could express the meaning in another way. Alternate translation: “their great wickedness” +34:27 af3k rc://*/ta/man/translate/figs-metaphor they turned from after him 1 Elihu is speaking as if these wicked mighty people were literally walking behind God but then **turned** away to walk in a different direction from his. He means that they stopped obeying God’s commandments. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “they stopped obeying God’s commandments” +34:27 mv8l rc://*/ta/man/translate/figs-metaphor and they did not consider any of his ways 1 Elihu is speaking of how God wants people to live as if that were a series of **ways** or paths that God wants people to walk along. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “and they did not respect the manner in which God wants people to live” +34:28 d5r1 rc://*/ta/man/translate/grammar-connect-logic-result to cause the cry of the poor to come to him 1 In the first part of this verse, Elihu is indicating the result of what he described in the previous verse, wicked people not obeying God’s commandments or respecting the way God wants people to live. If it would be helpful to your readers, you could indicate this explicitly in your translation. It may be helpful to begin a new sentence here. Alternate translation: “As a result, they caused the cry of the poor to come to God” +34:28 k066 rc://*/ta/man/translate/figs-nominaladj the poor & the afflicted 1 Elihu is using the adjectives **poor** and **afflicted** as nouns to mean certain kinds of people. Your language may use adjectives in the same way. If not, you can translate these words with equivalent phrases. Alternate translation: “poor people … afflicted people” +34:28 k067 rc://*/ta/man/translate/figs-idiom and he heard 1 Elihu is using the term **hear** in a specific sense to mean “answer.” Alternate translation: “and God answered” +34:29 k61c rc://*/ta/man/translate/figs-rquestion If he is silent, then who will condemn {him}? If he hides {his} face, then who will perceive him? 1 Elihu is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate these questions as statements or as exclamations. Alternate translation: “Even if God is silent, no one can condemn him. If God hides his face, no one can perceive him” +34:29 w485 rc://*/ta/man/translate/figs-synecdoche his face 1 Elihu is using one part of God, his **face**, to mean all of him in the act of hiding himself. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “himself” +34:29 j5ex rc://*/ta/man/translate/figs-metaphor {he is} over a nation and over a man alike 1 Elihu is describing God as **over** or spatially above each **nation** and **man** (person) in order to indicate that God rules them. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “he rules both individual nations and individual persons” +34:30 n7qw rc://*/ta/man/translate/figs-ellipsis from the reigning of a godless man 1 Elihu is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “to protect a nation from the reigning of a godless man” or “to keep a godless person from reigning over a nation” +34:30 k068 rc://*/ta/man/translate/figs-metaphor from snares of the people 1 Elihu is speaking as if the **people** of a nation would literally be caught in **snares** or traps if a godless person became their ruler. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “to keep people from being oppressed” +34:31 k069 rc://*/ta/man/translate/figs-quotesinquotes If one says to God, ‘I have borne, I will not offend, 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “If one says to God that he has borne but he will no longer offend” +34:31 k070 rc://*/ta/man/translate/figs-hypo If one says to God 1 Elihu is suggesting a hypothetical situation in order to illustrate a point. Alternate translation: “Suppose someone said to God” +34:31 k071 rc://*/ta/man/translate/figs-ellipsis I have borne 1 The speaker in this hypothetical situation is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “I have borne punishment for my sin” +34:32 u6ly rc://*/ta/man/translate/figs-quotesinquotes besides [what] I see, you teach me; if I have done iniquity, I will not continue,’ 1 If you decided in the previous verse to translate this quotation in such a way that there would not be a quotation within a quotation, you can continue doing that here. Alternate translation: “if he asks God to teach him what he cannot see, and if he says that if he has done iniquity, he will not continue” +34:32 k072 rc://*/ta/man/translate/figs-hypo besides [what] I see, you teach me; if I have done iniquity, I will not continue,’ 1 This verse continues the hypothetical situation that Elihu is suggesting in order to illustrate a point. It may be helpful to begin a new sentence here. Alternate translation: “And suppose that person asked God to teach him what he could not see, and suppose he told God that if he had done iniquity, he would not continue.” +34:32 k073 rc://*/ta/man/translate/writing-pronouns you teach me 1 For emphasis, Elihu is stating the pronoun **you**, whose meaning is already present in the verb translated **teach**. If your language can state implied pronouns explicitly for emphasis, you may want to use that construction here in your translation. Other languages may have other ways of bringing out this emphasis. Alternate translation: “please teach me” +34:33 px78 rc://*/ta/man/translate/figs-idiom from with you will he repay it? 1 Elihu is using the expression **from with you** to refer, while addressing Job, to the perspective that Job has been expressing. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “will God still punish that repentant person, as you have been saying he would” +34:33 kc72 rc://*/ta/man/translate/figs-hypo from with you will he repay it? 1 This is the end of the hypothetical situation that Elihu has been suggesting in order to illustrate a point. It may be helpful to begin a new sentence here. Alternate translation: “Then, in your opinion, would God still punish that person” +34:33 xdv4 rc://*/ta/man/translate/figs-idiom will he repay it 1 See how you translated the word “repay” in verse 11. Alternate translation: “will he still punish the person for having done wrong” +34:33 nw6c rc://*/ta/man/translate/figs-ellipsis you despise 1 Elihu is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “you belittle what we have been saying about how God deals with people” +34:34 k074 rc://*/ta/man/translate/figs-metaphor Men of heart 1 See how you translated the same expression in verse 10. Alternate translation: “Men of understanding” +34:34 k075 rc://*/ta/man/translate/figs-abstractnouns and a man of wisdom 1 If your language does not use an abstract noun for the idea of **wisdom**, you could express the same idea in another way. Alternate translation: “and any wise person” +34:34 qbs3 rc://*/ta/man/translate/figs-ellipsis hearing me 1 Elihu is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “hearing me will also say to me” +34:35 k076 rc://*/ta/man/translate/figs-quotesinquotes ‘Job does not speak with knowledge, and his words {are} not with understanding.’ 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation, with no comma at the end of verse 34: “that Job does not speak with knowledge and that his words are without understanding” +34:35 k077 rc://*/ta/man/translate/figs-abstractnouns with knowledge 1 If your language does not use an abstract noun for the idea of **knowledg**, you could express the same idea in another way. Alternate translation: “knowledgably” +34:35 k078 rc://*/ta/man/translate/figs-metonymy and his words {are} not with understanding 1 Elihu is using the term **words** to mean what Job has been saying by using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and what he says is not with understanding” +34:35 k079 rc://*/ta/man/translate/figs-abstractnouns and his words {are} not with understanding 1 If your language does not use an abstract noun for the idea of **understanding**, you could express the same idea in another way. Alternate translation: “and he does not really understand what he is talking about” +34:36 znm7 rc://*/ta/man/translate/figs-activepassive Job were tested 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “God would test Job” or “God would put Job on trial” +34:36 w7eb rc://*/ta/man/translate/figs-idiom upon {his} answers among men of iniquity 1 Elihu is using the word **among** in a sense that suggests that one thing is associated with another. He means that Job responds in a way associated with **men of iniquity**, as if he were such a person himself. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “because he answers as men of iniquity would” +34:37 fm5k rc://*/ta/man/translate/translate-symaction he claps 1 As in [27:23](../27/23.md), here clapping one’s hands is a symbolic action that expresses derision. If it would be helpful to your readers, you could indicate that explicitly in your translation. Alternate translation: “he claps his hands derisively” +34:37 g7nc rc://*/ta/man/translate/figs-metonymy and he multiplies his words against God 1 Elihu is using the term **words** to mean what Job has been saying by using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and he says more and more things against God” +35:intro mfr6 0 # Job 35 General Notes\n\n## Structure and formatting\n\nThis chapter is a continuation of Elihu’s speech. In this chapter, Elihu speaks primarily to Job, although in the last verse he speaks about Job to the others who are present.\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry.\n\n## Special Concepts in this Chapter\n\n### Does God not benefit when humans do what is right?\n\nIn verses 6–8, Elihu tells Job that whether he is good or bad has no effect on God; that only affects other people. Elihu probably means that God does not owe Job anything for being good and that God does not have to defend himself against Job being bad. But if what Elihu says is taken in a general sense, then it does not express the full teaching of the Bible. Elsewhere the Bible says that God is delighted when people obey him and that God grieves when people sin, knowing the destructive effects that this will have. God is glorified when people acknowledge that humans flourish when they obey his commandments. Elihu, like Job’s friends, says things that are true to a certain extent but that do not fully express the counsel of God as found in the Bible as a whole.\n\n## Translation Issues in this Chapter\n\n### reference of “you” and “your”\n\nThroughout this chapter, Elihu uses the pronouns “you” and “your” to address Job individually, so use the singular form in your translation if your language marks that distinction. In verse 3, in the quotation by Elihu, the pronoun “you” is also singular because Job is using it to address God. +35:1 k080 rc://*/ta/man/translate/figs-hendiadys answered and said 1 See how you translated the same expression in [34:1](../34/01.md). Alternate translation: “responded” +35:2 s9jw rc://*/ta/man/translate/figs-rquestion Do you consider this to {be} justice? 1 Elihu is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “You should not consider this to be justice!” +35:2 g7jg rc://*/ta/man/translate/figs-yousingular Do you consider this to {be} justice? 1 As the General Notes to this chapter discuss, the word **you** is singular here and throughout the chapter because Elihu is addressing Job directly. So use the singular form in your translation if your language marks that distinction. +35:2 yh9l rc://*/ta/man/translate/figs-abstractnouns Do you consider this to {be} justice? 1 If your language does not use an abstract noun for the idea of **justice**, you could express the same idea in another way. Alternate translation: “You should not consider this a just thing to say!” +35:2 l3t8 rc://*/ta/man/translate/figs-quotesinquotes You say, ‘I am more righteous than God’! 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “You say that you are more righteous than God” or, since this is not a direct quote from Job, “You speak as if you are more righteous than God” +35:3 k081 rc://*/ta/man/translate/grammar-connect-words-phrases For 1 Elihu is using the word **For** to introduce the reason why he said in the previous verse that Job claimed to be more righteous than God. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation: “I say that because” +35:3 k082 rc://*/ta/man/translate/figs-ellipsis you have said, ‘What does it benefit you? What do I gain more than my sin?’ 1 Elihu is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “you have said to God, ‘What does it benefit you if I am righteous? What more do I gain by not sinning than if I do sin?’” +35:3 k083 rc://*/ta/man/translate/figs-quotesinquotes you have said, ‘What does it benefit you? What do I gain more than my sin?’ 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “you have asked God what it benefits him if you do not sin and what more you gain by not sinning than if you do sin” +35:3 w8qv rc://*/ta/man/translate/figs-rquestion What does it benefit you? What do I gain more than my sin? 1 In this quotation by Elihu, Job is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate these questions as statements or as exclamations. Alternate translation: “It does not benefit you if I do not sin! I do not gain more by not sinning than if I do sin!” +35:3 k084 rc://*/ta/man/translate/figs-yousingular What does it benefit you? 1 The word **you** is singular here because in this quotation by Elihu, Job is addressing God directly. So use the singular form in your translation if your language marks that distinction. +35:3 k085 rc://*/ta/man/translate/figs-metonymy my sin 1 In this quotation by Elihu, Job is using the term **sin** by association to mean the act of sinning. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “if I had sinned” +35:4 k086 rc://*/ta/man/translate/figs-metonymy I will answer you {with} words 1 Elihu is using the term **words** to mean what he is going to say by using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “I will speak in reply to you” +35:4 tp7p rc://*/ta/man/translate/writing-pronouns I 1 For emphasis, Elihu is stating the pronoun **I**, whose meaning is already present in the verb translated **answer**. If your language can state implied pronouns explicitly for emphasis, you may want to use that construction here in your translation. Other languages may have other ways of bringing out this emphasis. Alternate translation: “I myself” +35:4 k087 rc://*/ta/man/translate/figs-ellipsis and your friends with you 1 Elihu is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “and I will answer your friends with you” +35:5 k088 rc://*/ta/man/translate/figs-doublet Observe the heavens and see 1 The terms **Observe** and **see** mean similar things. Elihu is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “Carefully observe the heavens” +35:5 k089 rc://*/ta/man/translate/figs-explicit the clouds soar above you 1 Elihu is saying implicitly that God is even higher above Job than the **heavens** and the **clouds**. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “the clouds soar above you; God is even greater than that!” +35:6 t1v8 rc://*/ta/man/translate/figs-rquestion If you sin, what do you accomplish against him? Or {if} your transgressions multiply, what do you do to him? 1 Elihu is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate these questions as statements or as exclamations. Alternate translation: “If you sin, you do not accomplish anything against God. If your transgressions multiply, you do not do anything to him.” +35:6 s7x4 rc://*/ta/man/translate/figs-personification your transgressions 1 Elihu is speaking of Job’s supposed **transgressions** as if they were living things that could **multiply** on their own. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “you commit many transgressions” +35:7 m97k rc://*/ta/man/translate/figs-rquestion If you are righteous, what do you give to him, or what does he receive from your hand? 1 Elihu is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate these questions as statements or as exclamations. Alternate translation: “If you are righteous, you do not give anything to God; he does not receive anything from your hand!” +35:7 i418 rc://*/ta/man/translate/figs-synecdoche from your hand 1 Elihu is using one part of Job, his **hand**, to mean all of him in the act of potentially giving something to God. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “from you” +35:8 fa27 rc://*/ta/man/translate/figs-gendernotations {is} to a son of man 1 See how you translated the expression “son of man” in [16:21](../16/21.md). Alternate translation: “is to a human being” +35:9 p9sw rc://*/ta/man/translate/translate-plural From the multitude of oppressions 1 Elihu is using the plural form **oppressions** in a context where the singular term “oppression” would suffice. This suggests that he is using the plural form for emphasis. Your language may use plural forms in the same way. If not, you could express the emphasis in another way. Alternate translation: “Because of great oppression” +35:9 k090 rc://*/ta/man/translate/writing-pronouns they make a cry 1 The pronoun **they** refers to people generally. It may be helpful to clarify this for your readers. Alternate translation: “people cry out for justice” +35:9 zb6t rc://*/ta/man/translate/figs-metonymy from the arm of 1 Here, **arm** represents power, and in this context, the term indicates that **mighty** people are using their power to hurt others. If it would be helpful in your language, you could use an equivalent expression or state the meaning plainly. Alternate translation: “because of the violence of” +35:9 k091 rc://*/ta/man/translate/figs-nominaladj the mighty 1 Elihu is using the adjective **mighty** as a noun to mean a certain kind of person. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “mighty people” +35:10 k092 rc://*/ta/man/translate/figs-quotesinquotes But one does not say, ‘Where is God my Maker, the one giving songs in the night, 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “But one does not ask where God his Maker is, the one giving songs in the night” +35:10 k093 rc://*/ta/man/translate/figs-idiom Where is God my Maker 1 The expression **Where is** indicates a desire to know whether God will act. For example, in [2 Kings 2:14](../2ki/02/14.md), Elisha asks, “Where is Yahweh, the God of Elijah?” as he strikes the Jordan River with Elijah’s coat in order to part its waters so that he can walk across the riverbed. If it would be helpful in your language, you could translate the question as the expression of a wish. Alternate translation: “I wish that God my Maker would act on my behalf” +35:10 f89r rc://*/ta/man/translate/figs-metaphor the one giving songs in the night 1 Here, **night** represents difficult circumstances, and **songs** represent the rejoicing of a person whom God has delivered. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “the one delivering people from difficult circumstances” +35:11 k094 rc://*/ta/man/translate/figs-quotesinquotes the one teaching us more than the beasts of the earth, making us wiser than the birds of the heavens?’ 1 If you decided in the previous verse to translate this quotation in such a way that there would not be a quotation within a quotation, you can continue doing that here. Alternate translation: “the one teaching people more than the beasts of the earth, making them wiser than the birds of the heavens.” +35:11 k095 rc://*/ta/man/translate/figs-personification the one teaching us more than the beasts of the earth, making us wiser than the birds of the heavens?’ 1 In this quotation, the speaker describes **beasts** and **birds** as if they were living thing that God could teach and make wise. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the one who gave us more understanding than the beasts of the earth and the birds of the heavens” +35:11 k096 rc://*/ta/man/translate/figs-exclusive the one teaching us & making us wiser 1 The speaker is using the pronoun **us** to mean people and thus to refer to himself and his listeners, so use the inclusive form of that word if your language marks that distinction. +35:12 xj4y rc://*/ta/man/translate/figs-metaphor There 1 Elihu is speaking as if the troubles that people experience were a place that they were in. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “In their troubles,” +35:12 k097 rc://*/ta/man/translate/figs-idiom from the face of 1 In this context, this expression means “because of.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “because of” +35:12 k098 rc://*/ta/man/translate/figs-nominaladj evil {ones} 1 Elihu is using the adjective **evil** as a noun to mean a certain kind of person. The ULT adds the word **ones** to show this. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “evil people” +35:13 k099 rc://*/ta/man/translate/figs-abstractnouns God does not hear vanity 1 If your language does not use an abstract noun for the idea of **vanity**, you could express the same idea in another way. Here the word **vanity** describes a cry to God for help that is insincere. The person asking for God’s help has not repented of the sins that have gotten him into trouble; he is still doing “evil,” as verse 12 indicates. Alternate translation: “God does not hear an insincere prayer for help” +35:13 k100 rc://*/ta/man/translate/figs-idiom God does not hear vanity 1 Elihu is using the term **hear** in a specific sense to mean “answer.” Alternate translation: “God will not answer an insincere prayer for help” +35:13 k101 rc://*/ta/man/translate/figs-parallelism and Shaddai does not regard it 1 In this context, the word **regard** also means “answer.” Elihu is using both hearing and seeing in parallel statements to emphasize his point. If it would be helpful in your language, you could state the meaning plainly. (You could also combine both parts of this verse into a single statement, as the UST does.) Alternate translation: “no, Shaddai will not answer such a prayer” +35:14 di2g rc://*/ta/man/translate/figs-ellipsis How much less that 1 Elihu is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “How much less will God answer your prayers, given that” +35:14 c513 rc://*/ta/man/translate/figs-quotations you say you do not see him, the case {is} to his face, and you are waiting for him 1 It may be more natural in your language to have a direct quotation here. Alternate translation: “you say, ‘I do not see him; the case is to his face, and I am waiting for him,’” +35:14 njy6 rc://*/ta/man/translate/figs-metonymy the case {is} to his face 1 In this context, the phrase **to the face of** means “in front of.” This is likely a reference to the written documents that people in this culture prepared for legal proceedings, as a note to [31:35](../31/35.md) discusses. Job would be saying that his testimony was “in front of” God, that is, he had submitted it for God to read. Alternate translation: “you have submitted your case to him” +35:15 ub2k rc://*/ta/man/translate/figs-quotesinquotes and now that {in} his nose, he does not visit, and he does not take much notice of transgression! 1 If you decided in the previous verse to translate the beginning of this indirect quotation as a direct quotation, you can also translate the continuation of the indirect quotation here as a direct quotation. Alternate translation: “and also, ‘In his anger, he does not visit, and he does not take much notice of transgression’!” +35:15 kpu8 rc://*/ta/man/translate/figs-idiom he does not visit 1 As Job did in [31:14](../31/14.md), here Elihu is using the term **visit** in a particular sense. When applied to God, the term often indicates that God takes action in the life of a person or group, whether to help needy people or to punish guilty people. Here it has the latter sense. Alternate translation: “God does not punish people who are guilty of committing sin” +35:16 k102 rc://*/ta/man/translate/figs-synecdoche So Job opens his mouth 1 Elihu is using the first part of the speaking process, opening one’s **mouth**, to mean the entire process of speaking. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “So Job speaks” +35:16 k103 rc://*/ta/man/translate/figs-abstractnouns without knowledge 1 If your language does not use an abstract noun for the idea of **knowledge**, you could express the same idea in another way. Alternate translation, as in the UST: “without knowing what he is talking about” +35:16 ben3 rc://*/ta/man/translate/figs-metonymy he multiplies words 1 Elihu is using the term **words** to mean what Job has been saying by using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “he says many things” 36:intro pp2j 0 # Job 36 General Notes\n\n## Structure and formatting\n\nAccording to Elihu, instead of being punished for his sins, Job is sinning in the midst of these difficulties. This is the last of Elihu’s four statements and it is addressed first to Job’s friends and then to Job. (See: [[rc://*/tw/dict/bible/kt/sin]] and [[rc://*/tw/dict/bible/kt/testimony]])\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry. His attitude is not too different from Job’s friends.\n\n## Special concepts in this chapter\n\n### Yahweh’s justice\nThis chapter focuses on the justice of Yahweh. It is important to remember that justice won’t always come in this life. (See: [[rc://*/tw/dict/bible/kt/justice]]) 36:2 h1hx rc://*/ta/man/translate/figs-metaphor I will show you some things 0 Elihu speaks of explaining things to Job as if he were going to show those things to Job. Alternate translation: “I will explain some things to you” 36:3 c3pd rc://*/ta/man/translate/figs-metaphor I will obtain my knowledge from far off 0 Elihu speaks of having knowledge of many different subjects as if it were getting his knowledge from far away places. Alternate translation: “I will show you my great knowledge” From c4916c1d02fd48a6f4fc0c5d009ec6d27aa7ded8 Mon Sep 17 00:00:00 2001 From: christopherrsmith Date: Tue, 22 Aug 2023 11:17:13 +0000 Subject: [PATCH 077/127] Merge christopherrsmith-tc-create-1 into master by christopherrsmith (#3481) --- tn_JOB.tsv | 708 ++++++++++++++++++++++++++--------------------------- 1 file changed, 354 insertions(+), 354 deletions(-) diff --git a/tn_JOB.tsv b/tn_JOB.tsv index c5d4be6950..bc01124abc 100644 --- a/tn_JOB.tsv +++ b/tn_JOB.tsv @@ -1513,7 +1513,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 20:24 j607 rc://*/ta/man/translate/figs-metonymy קֶ֣שֶׁת נְחוּשָֽׁה 1 Zophar is using the term **bow** by association to mean an arrow from a bow. If you decide to retain this image in your translation, you could state the meaning plainly. Alternate translation: “an arrow that someone shoots using a bronze bow” 20:25 j608 rc://*/ta/man/translate/figs-metaphor שָׁלַף֮ וַ⁠יֵּצֵ֪א מִ⁠גֵּ֫וָ֥ה וּ֭⁠בָרָק מִֽ⁠מְּרֹרָת֥⁠וֹ יַהֲלֹ֗ךְ עָלָ֥י⁠ו אֵמִֽים 1 Zophar is continuing to speak as if someone had shot an arrow into the wicked person he is describing. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “The wicked person realizes that the danger that has overtaken him is going to destroy him” 20:25 j609 rc://*/ta/man/translate/figs-metonymy וּ֭⁠בָרָק 1 Zophar is using the term **gleaming** by association to mean an arrow whose metal point gleams in the sunlight. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and the point of the arrow” -20:25 puf6 rc://*/ta/man/translate/translate-plural עָלָ֥י⁠ו אֵמִֽים 1 Zophar could be using the plural form, **Terrors**, in an intensive sense to mean the worst of terrors, that is, death, as in [18:14](../18/14.md). Alternate translation: “He is terrified because he realizes that he is going to die” +20:25 puf6 rc://*/ta/man/translate/translate-plural עָלָ֥י⁠ו אֵמִֽים 1 Zophar could be using the plural form **Terrors** in an intensive sense to mean the worst of terrors, that is, death, as in [18:14](../18/14.md). Alternate translation: “He is terrified because he realizes that he is going to die” 20:26 w5yg rc://*/ta/man/translate/figs-hyperbole כָּל־חֹשֶׁךְ֮ טָמ֪וּן 1 Zophar says **All** here as a generalization for emphasis. If it would be clearer in your language, you could use a different way to express the emphasis. Alternate translation: “Great darkness is hidden” 20:26 j610 rc://*/ta/man/translate/figs-metaphor כָּל־חֹשֶׁךְ֮ טָמ֪וּן 1 Zophar is using the term **darkness** to represent troubles. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “Great troubles are hidden” 20:26 j611 rc://*/ta/man/translate/figs-activepassive כָּל־חֹשֶׁךְ֮ טָמ֪וּן 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who has done the action, the context suggests that it is God. Alternate translation: “God has hidden great troubles” @@ -2353,363 +2353,363 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 31:14 s3xg rc://*/ta/man/translate/figs-rquestion וּ⁠מָ֣ה אֶֽ֭עֱשֶׂה כִּֽי־יָק֣וּם אֵ֑ל וְ⁠כִֽי־יִ֝פְקֹ֗ד מָ֣ה אֲשִׁיבֶֽ⁠נּוּ 1 Job is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate these questions as statements or as exclamations. Alternate translation: “then I would not be able to do anything if God arose, or if he visited, I would not be able to answer him” 31:14 j958 rc://*/ta/man/translate/figs-explicit יָק֣וּם אֵ֑ל 1 Job is asking implicitly what he would do if God **arose** or stood up to bring charges against him. As a note to [20:27](../20/27.md) explains, in order to begin a case against someone, people in this culture would stand up among those who had gathered in the public square. See how you translated the similar expression in [20:27](../20/27.md). Alternate translation: “God stood up to bring charges against me” 31:14 j959 rc://*/ta/man/translate/figs-idiom וְ⁠כִֽי־יִ֝פְקֹ֗ד 1 Job is using the term **visited** in a particular sense. When applied to God, the term often indicates that God takes action in the life of a person or group, whether to help needy people or to punish guilty people. For example, [Ruth 1:6](../01/06.md) says that Naomi, who had left Israel because of a famine, returned there after she heard that “Yahweh had visited his people, giving them bread.” Here the sense is that God would “visit” Job to help Job’s servants and to punish him for mistreating them. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Or if he came to help my servants” -31:15 jl2j rc://*/ta/man/translate/figs-rquestion Did not the one making me in the belly make him? And did {not} one fashion us in the womb? 1 Job is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate these questions as statements or as exclamations. Alternate translation: “After all, the one who made me in the belly also made him. Indeed, the same person fashioned us both in the womb.” -31:15 j960 rc://*/ta/man/translate/figs-gendernotations Did not & make him 1 Although the pronoun **him** is masculine, Job is using the word in a generic sense that refers both to the “male servant” and “female servant” whom he describes in verse 13. If it would be helpful to your readers, you could use an expression in your language that would indicate this. Alternate translation: “Did not … make my male servant and my female servant” or “Did not … make them” -31:15 j961 rc://*/ta/man/translate/figs-exclusive And did {not} one fashion us 1 By **us**, Job means himself and his servants but not the friends to whom he is speaking, so use the exclusive form of that word in your translation if your language marks that distinction. -31:16 yzr5 rc://*/ta/man/translate/figs-possession from the desire of the poor 1 Job is using this possessive form to describe something that the **poor** would **desire**. The sense is that they would desire this because they needed it. It may be helpful clarify this for your readers. Alternate translation: “something that the poor desired” or “something that the poor needed” -31:16 j962 rc://*/ta/man/translate/figs-nominaladj the poor 1 Job is using the adjective **poor** as a noun to mean a certain kind of person. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “poor people” -31:16 e9r8 rc://*/ta/man/translate/figs-synecdoche or I have made the eyes of the widow fail 1 Job is using one part of this **widow**, her **eyes**, to mean all of her in the act of looking for help, that is, expecting and awaiting help. If her eyes were to **fail**, that would mean that she had given up hope of receiving the help she needed. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “or if I have neglected to help a widow for so long that she gave up hope of receiving help” -31:16 j963 rc://*/ta/man/translate/figs-genericnoun the widow 1 Job is not referring to a specific **widow**. He means any widow who might have needed help. It may be more natural in your language to express this meaning by using an indefinite article. Alternate translation: “a widow” -31:17 gs2b rc://*/ta/man/translate/figs-nominaladj the fatherless 1 Job is using the adjective **fatherless** as a noun to mean a certain kind of person. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “the fatherless person” or “the orphan” -31:17 j964 rc://*/ta/man/translate/figs-genericnoun the fatherless 1 Job is not referring to a specific **fatherless** person. He means any orphan who might have needed food. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “any orphan who might have needed food” -31:18 ibm5 rc://*/ta/man/translate/grammar-connect-words-phrases for 1 Job is using the word **for** to introduce the reason why he does not even need to specify a consequence in this case if he has committed the sins he has just described. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation: “but I do not even need to say what God should do to me if I have done those things, because” -31:18 z518 rc://*/ta/man/translate/figs-hyperbole from my youth & and from the belly of my mother 1 Job says **from my youth** and **from the belly of my mother** as overstatements for emphasis. If it would be clearer in your language, you could use a different way to express the emphasis. Alternate translation: “throughout my life … and continually” -31:18 xz2i rc://*/ta/man/translate/writing-pronouns he has grown up with me & I have guided her 1 The pronoun **he** refers to the representative orphan whom Job described in the verse 17, and the pronoun **her** refers to the representative widow he described in verse 16. It may be helpful to clarify this for your readers. Alternate translation: “the orphan has grown up with me … I have guided the widow” -31:19 j965 rc://*/ta/man/translate/figs-nominaladj the needy 1 Job is using the adjective **needy** as a noun to mean a certain kind of person. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “a needy person” -31:19 j966 rc://*/ta/man/translate/figs-genericnoun the needy 1 Job is not referring to a specific **needy** person. He means any person who might have needed a **covering**, probably meaning an outer garment that would also have served as a blanket. You could indicate in your translation whom Job means if that would be helpful to your readers. Alternate translation: “any person who needed one” -31:20 j967 rc://*/ta/man/translate/figs-infostructure if his loins have not blessed me and he has {not} warmed himself from the wool of my sheep 1 Since this representative needy person may have first **warmed himself** with a garment that Job provided and then **blessed** Job for this practical help, it may be more natural to reverse the order of these clauses. Alternate translation: “if he has not warmed himself from the wool of my sheep and blessed me for my kindness” -31:20 ut9q rc://*/ta/man/translate/figs-synecdoche if his loins have not blessed me 1 Job is using one part of this representative needy person, his **loins**, to mean all of him in the act of blessing Job. Job probably chooses the waist area to symbolize this person because that is the area that a person who needed clothing would cover first. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “if he has not blessed me” -31:20 r66u rc://*/ta/man/translate/figs-metonymy from the wool of my sheep 1 Job is using this phrase by association to mean a garment that someone in his household would have woven from **wool** that his **sheep** had produced. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “with a warm woolen garment that I provided” -31:21 mf7q rc://*/ta/man/translate/translate-symaction if I have shaken my hand against the fatherless 1 Shaking the **hand**, probably formed into a fist, **against** someone would be a symbolic action that threatened harm if the person did not acquiesce to one’s wishes. In this context, it would be a gesture that threatened severe consequences if an opponent in court did not agree to settle a case on favorable terms. If it would be helpful to your readers, you could explain the significance of this action. Alternate translation: “if I have tried to intimidate the fatherless into settling a case in my favor” -31:21 w7s9 rc://*/ta/man/translate/figs-metonymy I saw my help at the gate 1 Job is using the term **gate** by association to mean the community court, which would hold its sessions in the public square near the city gate. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “I saw that there were people in court who would take my side” -31:22 sqk5 rc://*/ta/man/translate/figs-activepassive yes, may my arm be broken from its socket 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “yes, may my arm break off from its socket” -31:23 ss4j rc://*/ta/man/translate/grammar-connect-words-phrases For 1 Job is using the word **For** to reassert the reason why he did not commit any of the crimes he has been describing. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation: “No, I did not do any of those things, because” -31:23 j968 rc://*/ta/man/translate/figs-possession the destruction of God 1 Job is using this possessive form to describe the **destruction** of a wicked person by **God**, not the destruction of God by anything. It may be helpful clarify this for your readers. Alternate translation: “the knowledge that God destroys wicked people” -31:23 j969 rc://*/ta/man/translate/figs-ellipsis and from his majesty, I was not able 1 Job is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Job is referring to neglecting the poor and intimidating the fatherless, as he described in verses 19–21. Alternate translation: “and because of his majesty, I was not able to do any of those things” or “and because of his majesty, I could not have done any of those things” -31:24 j970 rc://*/ta/man/translate/figs-quotesinquotes and I have said to fine gold, ‘My confidence’ 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “and I have told fine gold that it was my confidence” -31:24 s4sm rc://*/ta/man/translate/figs-apostrophe and I have said to fine gold, ‘My confidence’ 1 If Job had spoken to **fine gold** in this way, he would have been speaking to something that he knew could not hear him in order to show in a strong way how he felt about it. If a speaker in your language would not do that, you could state the meaning plainly. Alternate translation: “and I have said that fine gold was my confidence” -31:24 r6lg rc://*/ta/man/translate/figs-abstractnouns and I have said to fine gold, ‘My confidence’ 1 If your language does not use an abstract noun for the idea of **confidence**, you could express the same idea in another way. Alternate translation: “and I have said that I was confiding in fine gold” -31:25 sk1t rc://*/ta/man/translate/writing-oathformulas and because my hand had acquired much! 1 This is the conclusion of an oath that Job is swearing. In this culture, people would often swear an oath by stating the first part of a condition but not the second part. As the General Notes to this chapter explain, in most instances Job does state the second part of conditions in the oaths that he swears in that chapter. But in this instance, he does not. If it would be helpful to your readers, you could explicitly state the implied second part of this condition. You could use the same language that Job uses in verses 11 and 28, or you could use plain language. Alternate translation: “and because my hand had acquired much, then judges would certainly punish such iniquity” or “and because my hand had acquired much, then I would certainly deserve punishment” -31:25 bt3p rc://*/ta/man/translate/figs-synecdoche my hand had acquired much 1 Job is using one part of himself, his **hand**, to mean all of him in the act of acquiring wealth. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “I had acquired much” -31:25 j971 rc://*/ta/man/translate/figs-nominaladj much 1 Job is using the adjective **much** as a noun to mean wealth in quantity. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “a fortune” -31:26 j972 rc://*/ta/man/translate/figs-metonymy the light 1 Job is using the term **light** by association to mean the sun. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the sun” -31:26 m93p rc://*/ta/man/translate/figs-metaphor or the moon walking 1 Job is speaking as if the **moon** were literally **walking** across the sky. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “or the moon moving across the sky” -31:27 qcf6 rc://*/ta/man/translate/figs-idiom and my heart opened 1 See how you translated the similar expression about the “heart” being “opened” in [31:9](../31/09.md). Alternate translation: “and I was attracted to the sun or the moon” -31:27 wm2t rc://*/ta/man/translate/figs-personification and my hand kissed my mouth 1 Job is speaking as if his **hand** were a living thing that could have **kissed** his **mouth**. He means that if he had wanted to offer worship to the sun or the moon, following the customs of this culture, he would have touched his hand to his mouth in a kiss and then waved the kiss up to the sun or the moon. Your language may have a similar expression that you could use in your translation. You could also use plain language. Alternate translation: “and I had blown a kiss to the sun or the moon” or “and I had worshiped the sun or the moon” -31:28 pwl3 rc://*/ta/man/translate/figs-possession this also {would be} iniquity of judges 1 See how you translated the expression **iniquity of judges** in [31:11](../31/11.md). Alternate translation: “judges would certainly also punish such iniquity” -31:29 b1im rc://*/ta/man/translate/figs-idiom or lifted myself up 1 This expression means to consider oneself in a better position than another who has suffered a misfortune. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “or gloated” -31:29 p1nt rc://*/ta/man/translate/figs-personification when evil found him 1 Job is speaking of **evil** as if it were a living thing that could have **found** someone who hated him. Here the word **evil** has the sense of “misfortune” rather than of moral wrong. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “when he suffered misfortune” -31:29 hvt5 rc://*/ta/man/translate/writing-oathformulas when evil found him 1 This is the conclusion of an oath that Job is swearing in this verse. See what you did in [31:25](../31/25.md), where Job similarly does not state the second part of the condition in an oath that he is swearing. Alternate translation: “when evil found him, then judges would certainly punish such iniquity” or “when evil found him, then I would certainly deserve punishment” -31:30 w93c rc://*/ta/man/translate/figs-personification For I have not caused my palate to sin 1 Job is speaking as if his **palate** or mouth were a living thing that he could have caused to **sin**. He means that he himself could have sinned in something that he said. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “For I have not said something sinful” -31:31 j973 rc://*/ta/man/translate/writing-oathformulas If the men of my tent have not said, ‘Who will show one {who} has not been satisfied from his flesh?’ 1 As in [31:25](../31/25.md) and [31:29](../31/29.md), here Job does not state the second part of the condition in an oath that he is swearing. See what you did in those verses. Alternate translation: “If the men of my tent have not said, ‘Who will show one who has not been satisfied from his flesh?’ then judges would certainly punish such iniquity” or “If the men of my tent have not said, ‘Who will show one {who} has not been satisfied from his flesh?’ then I would certainly deserve punishment” -31:31 j974 rc://*/ta/man/translate/figs-quotesinquotes If the men of my tent have not said, ‘Who will show one {who} has not been satisfied from his flesh?’! 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “If the men of my tent have not asked who would show one who has not been satisfied from my flesh!” -31:31 ng3a rc://*/ta/man/translate/figs-metonymy the men of my tent 1 Job is using the term **tent** by association to mean his household. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the men of my household” -31:31 j975 rc://*/ta/man/translate/figs-gendernotations the men of my tent 1 Although Job refers to his male and female servants separately in [31:13](../31/13.md), Job is likely using the masculine term **men** here in a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “the men and women of my household” or “my servants” -31:31 hwl9 rc://*/ta/man/translate/figs-rquestion Who will show one {who} has not been satisfied from his flesh? 1 Job’s servants would be using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “No one can show anyone who has not been satisfied from his flesh!” or, positively, “Everyone has been satisfied from his flesh!” -31:31 j976 rc://*/ta/man/translate/figs-explicit one {who} has not been satisfied 1 As the next verse shows, Job’s servants would be speaking implicitly of hungry people. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “a hungry person who has not been satisfied” -31:31 j977 rc://*/ta/man/translate/figs-metonymy from his flesh 1 Job’s servants would be using the term **flesh** by association to mean meat and, by further association, food in general. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “from his food” -31:32 p6kk rc://*/ta/man/translate/figs-doublenegatives The sojourner has not stayed overnight in the outdoors 1 If it would be clearer in your language, you could use a positive expression to translate this double negative that consists of the negative particle **not** and the negative phrase **stayed overnight in the outdoors**. Alternate translation: “I have allowed the sojourner to stay in my home” -31:32 uns3 rc://*/ta/man/translate/figs-genericnoun The sojourner has not stayed overnight … to the traveler 1 Job is not referring to a specific **sojourner** or to a specific **traveler**. He means sojourners and travelers in general. It may be more natural in your language to express this meaning by using plural forms. Alternate translation: “Sojourners have not had to stay overnight … to travelers” -31:32 h895 rc://*/ta/man/translate/figs-synecdoche I have opened my doors to the traveler 1 Job is using one thing he would do to provide hospitality, open his **doors**, to mean the entire act of providing hospitality. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “I have provided hospitality to travelers” -31:33 jav4 rc://*/ta/man/translate/figs-gendernotations like man 1 The word translated **man** could mean: (1) even though it is masculine, humanity in general, including both men and women. Alternate translation: “as people do” (2) Adam, the first man whom God created and who tried to hide from God when he realized that he had sinned. (However, many interpreters question whether Job would have been familiar with the book of Genesis.) Alternate translation: “like Adam” -31:33 sb1q rc://*/ta/man/translate/figs-metaphor I have concealed my sins by hiding my guilt in my chest 1 Job is speaking as if **guilt** were an object that he could **hide** in his chest. Your language may have a similar expression that you could use in your translation. You could also use plain language. Alternate translation: “I have concealed the guilt of my sins by keeping it inside” or “I have concealed my sins by not telling anyone about what I was guilty of doing” -31:34 b8ml rc://*/ta/man/translate/figs-synecdoche and did not go out the door 1 Job is using thing he would do to confess his sins publicly, **go out the door**, to mean the entire act of making a public confession. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and did not confess my sin publicly” -31:34 ia4h rc://*/ta/man/translate/writing-oathformulas and did not go out the door 1 This is the conclusion of an oath that Job is swearing in this verse. See what you did in [31:25](../31/25.md), where Job similarly does not state the second part of the condition in an oath that he is swearing. Alternate translation: “and did not go out the door, then judges would certainly punish such iniquity” or “and did not go out the door, then I would certainly deserve punishment” -31:35 i9lk rc://*/ta/man/translate/figs-idiom Who will give to me one hearing me? 1 See how you translated the expression **Who will give** in [11:5–6](../11/05.md). Alternate translation: “I wish that I had someone who was hearing me!” -31:35 v1vp rc://*/ta/man/translate/figs-explicit one hearing me? 1 By **one hearing me**, Job implicitly means someone impartial “hearing” his case in the judicial sense and judging it. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “someone impartial who will judge between me and God” -31:35 vmt3 rc://*/ta/man/translate/figs-metaphor Behold, my mark! 1 It appears that in this culture, both parties in a legal proceeding would submit their arguments to the court in writing and that they would sign them with their names or with a **mark** to authenticate them. Job is speaking as if he is putting his mark on a written record of his testimony in order to declare that everything he has just said is true. (It seems unlikely that he has actually put all of his testimony in writing, since this is not an actual court proceeding and God would not be submitting a corresponding written document.) You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “I certify that I have been telling the truth” -31:35 u84z rc://*/ta/man/translate/figs-ellipsis And the scroll that the man of my case has written? 1 Job is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “And who will give to me the scroll that the man of my case has written?” or “And I wish that I had the scroll that the man of my case has written!” -31:35 qku3 rc://*/ta/man/translate/figs-idiom the man of my case 1 This expression refers to an opponent in a legal proceeding. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “my opponent” -31:36 j978 rc://*/ta/man/translate/figs-idiom If I would not bear it on my shoulder? 1 Job is using the word **If** to introduce a question that anticipates a negative answer. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation: “I would bear it on my shoulder, would I not?” -31:36 j979 rc://*/ta/man/translate/figs-rquestion If I would not bear it on my shoulder? 1 Job is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “I would certainly bear it on my shoulder!” -31:36 gw5a rc://*/ta/man/translate/figs-metaphor If I would not bear it on my shoulder? 1 Job is speaking as if he would literally **bear** his opponent’s written legal argument against him on his **shoulder**. He means that he would have no reason to be ashamed of any of the accusations, knowing that they would be proven false and his honor would be vindicated. Your language may have a similar expression that you could use in your translation. Alternate translation: “I would wear it as a badge of honor!” -31:36 j980 rc://*/ta/man/translate/figs-explicit I would bind it to me {as} crowns 1 Job is using the plural form **crowns** to refer to a crown of superlative quality. Your language may use plural forms in the same way. If not, you could express the meaning in another way. Alternate translation: “I would wear it on my head as a splendid crown” or “I would wrap it around my head as a splendid garland” -31:37 l5p7 rc://*/ta/man/translate/figs-metaphor my steps 1 Job is speaking of his actions as if they were **steps** along a path that he had been walking along. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “my actions” -31:37 mvd6 rc://*/ta/man/translate/figs-simile like a noble 1 The point of this comparison is that just as a **noble** does things confidently and with self-assurance because of his position, so Job would **approach** Shaddai confidently, knowing that he was innocent. If it would be helpful in your language, you could make this point explicitly. Alternate translation: “confidently” -31:38 r91t rc://*/ta/man/translate/figs-personification If my soil cries out against me and its furrows weep together 1 Job is speaking of the **soil** on his land and its **furrows** as if they were living things that could cry out for justice and **weep** because of oppression. If it would be helpful in your language, you could state the meaning plainly, in light of what Job says in the next verse. Alternate translation: “If I have committed a sin in the way that I have used my land” -31:39 j981 rc://*/ta/man/translate/figs-metonymy without silver 1 Job is using the term **silver** by association to mean money, since silver was used as money in this culture. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “without paying for it” -31:39 vfe3 rc://*/ta/man/translate/figs-euphemism or caused the breath of its masters to expire 1 This could mean: (1) that as a poetic way of referring to death, Job is speaking of how someone might **expire** or breathe out **breath**. He would mean implicitly that he had not even left the people who were farming his land enough crops to live on. Alternate translation: “or caused its masters to die of starvation” (2) that Job had grieved the people who were farming his land by oppressing them, though he had not actually caused them to die. The word translated **breath** can also mean “soul,” and the word translated **expire** could mean “sigh.” In that case Job would be using the souls of these farmers to mean the farmers themselves. Alternate translation: “or caused the souls of its masters to sigh” or “or caused its masters to sigh from oppression” -31:39 j982 rc://*/ta/man/translate/figs-idiom its masters 1 In this context, the term **masters** describes people who are farming the land, not people who own it. It could refer to people who tenants of land that Job owned. In that case, they would likely be sharecropping, that is, growing crops on Job’s land in exchange for giving him a share of the crops. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “its tenants” or “its sharecroppers” or “the people who were farming it” -31:40 k93z rc://*/ta/man/translate/figs-ellipsis may a thorn grow instead of wheat and a weed instead of barley 1 Job is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “may a thorn grow instead of wheat, and may a weed grow instead of barley” -31:40 j983 rc://*/ta/man/translate/figs-genericnoun may a thorn grow instead of wheat and a weed instead of barley 1 Job is not referring to a specific **thorn** or to a specific **weed**. He means thorns and weeds in general. It may be more natural in your language to express this meaning by using plural forms. Alternate translation: “may thorns grow instead of wheat, and may weeds grow instead of barley” -31:40 j984 rc://*/ta/man/translate/figs-metonymy The words of Job have ended 1 The narrator is using the term **words** to mean what Job has been saying by using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “This is the end of what Job said” +31:15 jl2j rc://*/ta/man/translate/figs-rquestion הֲֽ֝⁠לֹא־בַ֭⁠בֶּטֶן עֹשֵׂ֣⁠נִי עָשָׂ֑⁠הוּ וַ֝⁠יְכֻנֶ֗⁠נּוּ בָּ⁠רֶ֥חֶם אֶחָֽד 1 Job is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate these questions as statements or as exclamations. Alternate translation: “After all, the one who made me in the belly also made him. Indeed, the same person fashioned us both in the womb.” +31:15 j960 rc://*/ta/man/translate/figs-gendernotations עָשָׂ֑⁠הוּ 1 Although the pronoun **him** is masculine, Job is using the word in a generic sense that refers both to the “male servant” and “female servant” whom he describes in verse 13. If it would be helpful to your readers, you could use an expression in your language that would indicate this. Alternate translation: “Did … make my male servant and my female servant” or “Did … make them” +31:15 j961 rc://*/ta/man/translate/figs-exclusive וַ֝⁠יְכֻנֶ֗⁠נּוּ & אֶחָֽד 1 By **us**, Job means himself and his servants but not the friends to whom he is speaking, so use the exclusive form of that word in your translation if your language marks that distinction. +31:16 yzr5 rc://*/ta/man/translate/figs-possession מֵ⁠חֵ֣פֶץ דַּלִּ֑ים 1 Job is using this possessive form to describe something that the **poor** would **desire**. The sense is that they would desire this because they needed it. It may be helpful clarify this for your readers. Alternate translation: “something that the poor desired” or “something that the poor needed” +31:16 j962 rc://*/ta/man/translate/figs-nominaladj דַּלִּ֑ים 1 Job is using the adjective **poor** as a noun to mean a certain kind of person. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “poor people” +31:16 e9r8 rc://*/ta/man/translate/figs-synecdoche וְ⁠עֵינֵ֖י אַלְמָנָ֣ה אֲכַלֶּֽה 1 Job is using one part of this **widow**, her **eyes**, to mean all of her in the act of looking for help, that is, expecting and awaiting help. If her eyes were to **fail**, that would mean that she had given up hope of receiving the help she needed. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “or if I have neglected to help a widow for so long that she gave up hope of receiving help” +31:16 j963 rc://*/ta/man/translate/figs-genericnoun אַלְמָנָ֣ה 1 Job is not referring to a specific **widow**. He means any widow who might have needed help. It may be more natural in your language to express this meaning by using an indefinite article. Alternate translation: “a widow” +31:17 gs2b rc://*/ta/man/translate/figs-nominaladj יָת֣וֹם 1 Job is using the adjective **fatherless** as a noun to mean a certain kind of person. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “the fatherless person” or “the orphan” +31:17 j964 rc://*/ta/man/translate/figs-genericnoun יָת֣וֹם 1 Job is not referring to a specific **fatherless** person. He means any orphan who might have needed food. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “any orphan who might have needed food” +31:18 ibm5 rc://*/ta/man/translate/grammar-connect-words-phrases כִּ֣י 1 Job is using the word **for** to introduce the reason why he does not even need to specify a consequence in this case if he has committed the sins he has just described. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation: “but I do not even need to say what God should do to me if I have done those things, because” +31:18 z518 rc://*/ta/man/translate/figs-hyperbole מִ֭⁠נְּעוּרַ⁠י & וּ⁠מִ⁠בֶּ֖טֶן אִמִּ֣⁠י 1 Job says **from my youth** and **from the belly of my mother** as overstatements for emphasis. If it would be clearer in your language, you could use a different way to express the emphasis. Alternate translation: “throughout my life … and continually” +31:18 xz2i rc://*/ta/man/translate/writing-pronouns גְּדֵלַ֣⁠נִי & אַנְחֶֽ⁠נָּה 1 The pronoun **he** refers to the representative orphan whom Job described in the verse 17, and the pronoun **her** refers to the representative widow he described in verse 16. It may be helpful to clarify this for your readers. Alternate translation: “the orphan has grown up with me … I have guided the widow” +31:19 j965 rc://*/ta/man/translate/figs-nominaladj לָ⁠אֶבְיֽוֹן 1 Job is using the adjective **needy** as a noun to mean a certain kind of person. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “for a needy person” +31:19 j966 rc://*/ta/man/translate/figs-genericnoun לָ⁠אֶבְיֽוֹן 1 Job is not referring to a specific **needy** person. He means any person who might have needed a **covering**, probably meaning an outer garment that would also have served as a blanket. You could indicate in your translation whom Job means if that would be helpful to your readers. Alternate translation: “for any person who needed one” +31:20 j967 rc://*/ta/man/translate/figs-infostructure אִם־לֹ֣א בֵרֲכ֣וּ⁠נִי חֲלָצָ֑יו וּ⁠מִ⁠גֵּ֥ז כְּ֝בָשַׂ⁠י יִתְחַמָּֽם 1 Since this representative needy person may have first **warmed himself** with a garment that Job provided and then **blessed** Job for this practical help, it may be more natural to reverse the order of these clauses. Alternate translation: “if he has not warmed himself from the wool of my sheep and blessed me for my kindness” +31:20 ut9q rc://*/ta/man/translate/figs-synecdoche אִם־לֹ֣א בֵרֲכ֣וּ⁠נִי חֲלָצָ֑יו 1 Job is using one part of this representative needy person, his **loins**, to mean all of him in the act of blessing Job. Job probably chooses the waist area to symbolize this person because that is the area that a person who needed clothing would cover first. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “if he has not blessed me” +31:20 r66u rc://*/ta/man/translate/figs-metonymy וּ⁠מִ⁠גֵּ֥ז כְּ֝בָשַׂ⁠י 1 Job is using this phrase by association to mean a garment that someone in his household would have woven from **wool** that his **sheep** had produced. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and … with a warm woolen garment that I provided” +31:21 mf7q rc://*/ta/man/translate/translate-symaction אִם־הֲנִיפ֣וֹתִי עַל־יָת֣וֹם יָדִ֑⁠י 1 Shaking the **hand**, probably formed into a fist, **against** someone would be a symbolic action that threatened harm if the person did not acquiesce to one’s wishes. In this context, it would be a gesture that threatened severe consequences if an opponent in court did not agree to settle a case on favorable terms. If it would be helpful to your readers, you could explain the significance of this action. Alternate translation: “if I have tried to intimidate the fatherless into settling a case in my favor” +31:21 w7s9 rc://*/ta/man/translate/figs-metonymy אֶרְאֶ֥ה בַ֝⁠שַּׁ֗עַר עֶזְרָתִֽ⁠י 1 Job is using the term **gate** by association to mean the community court, which would hold its sessions in the public square near the city gate. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “I saw that there were people in court who would take my side” +31:22 sqk5 rc://*/ta/man/translate/figs-activepassive וְ֝⁠אֶזְרֹעִ֗⁠י מִ⁠קָּנָ֥⁠ה תִשָּׁבֵֽר 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “yes, may my arm break off from its socket” +31:23 ss4j rc://*/ta/man/translate/grammar-connect-words-phrases כִּ֤י 1 Job is using the word **For** to reassert the reason why he did not commit any of the crimes he has been describing. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation: “No, I did not do any of those things, because” +31:23 j968 rc://*/ta/man/translate/figs-possession אֵ֣יד אֵ֑ל 1 Job is using this possessive form to describe the **destruction** of a wicked person by **God**, not the destruction of God by anything. It may be helpful clarify this for your readers. Alternate translation: “the knowledge that God destroys wicked people” +31:23 j969 rc://*/ta/man/translate/figs-ellipsis וּ֝⁠מִ⁠שְּׂאֵת֗⁠וֹ לֹ֣א אוּכָֽל 1 Job is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Job is referring to neglecting the poor and intimidating the fatherless, as he described in verses 19–21. Alternate translation: “and because of his majesty, I was not able to do any of those things” or “and because of his majesty, I could not have done any of those things” +31:24 j970 rc://*/ta/man/translate/figs-quotesinquotes וְ֝⁠לַ⁠כֶּ֗תֶם אָמַ֥רְתִּי מִבְטַחִֽ⁠י 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “and I have told fine gold that it was my confidence” +31:24 s4sm rc://*/ta/man/translate/figs-apostrophe וְ֝⁠לַ⁠כֶּ֗תֶם אָמַ֥רְתִּי מִבְטַחִֽ⁠י 1 If Job had spoken to **fine gold** in this way, he would have been speaking to something that he knew could not hear him in order to show in a strong way how he felt about it. If a speaker in your language would not do that, you could state the meaning plainly. Alternate translation: “and I have said that fine gold was my confidence” +31:24 r6lg rc://*/ta/man/translate/figs-abstractnouns וְ֝⁠לַ⁠כֶּ֗תֶם אָמַ֥רְתִּי מִבְטַחִֽ⁠י 1 If your language does not use an abstract noun for the idea of **confidence**, you could express the same idea in another way. Alternate translation: “and I have said that I was confiding in fine gold” +31:25 sk1t rc://*/ta/man/translate/writing-oathformulas וְ⁠כִֽי־כַ֝בִּ֗יר מָצְאָ֥ה יָדִֽ⁠י 1 This is the conclusion of an oath that Job is swearing. In this culture, people would often swear an oath by stating the first part of a condition but not the second part. As the General Notes to this chapter explain, in most instances Job does state the second part of conditions in the oaths that he swears in that chapter. But in this instance, he does not. If it would be helpful to your readers, you could explicitly state the implied second part of this condition. You could use the same language that Job uses in verses 11 and 28, or you could use plain language. Alternate translation: “and because my hand had acquired much, then judges would certainly punish such iniquity” or “and because my hand had acquired much, then I would certainly deserve punishment” +31:25 bt3p rc://*/ta/man/translate/figs-synecdoche כַ֝בִּ֗יר מָצְאָ֥ה יָדִֽ⁠י 1 Job is using one part of himself, his **hand**, to mean all of him in the act of acquiring wealth. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “I had acquired much” +31:25 j971 rc://*/ta/man/translate/figs-nominaladj כַ֝בִּ֗יר 1 Job is using the adjective **much** as a noun to mean wealth in quantity. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “a fortune” +31:26 j972 rc://*/ta/man/translate/figs-metonymy א֖וֹר 1 Job is using the term **light** by association to mean the sun. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the sun” +31:26 m93p rc://*/ta/man/translate/figs-metaphor וְ֝⁠יָרֵ֗חַ & הֹלֵֽךְ 1 Job is speaking as if the **moon** were literally **walking** across the sky. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “or the moon moving across the sky” +31:27 qcf6 rc://*/ta/man/translate/figs-idiom וַ⁠יִּ֣פְתְּ & לִבִּ֑⁠י 1 See how you translated the similar expression about the “heart” being “opened” in [31:9](../31/09.md). Alternate translation: “and I was attracted to the sun or the moon” +31:27 wm2t rc://*/ta/man/translate/figs-personification וַ⁠תִּשַּׁ֖ק יָדִ֣⁠י לְ⁠פִֽ⁠י 1 Job is speaking as if his **hand** were a living thing that could have **kissed** his **mouth**. He means that if he had wanted to offer worship to the sun or the moon, following the customs of this culture, he would have touched his hand to his mouth in a kiss and then waved the kiss up to the sun or the moon. Your language may have a similar expression that you could use in your translation. You could also use plain language. Alternate translation: “and I had blown a kiss to the sun or the moon” or “and I had worshiped the sun or the moon” +31:28 pwl3 rc://*/ta/man/translate/figs-possession גַּם־ה֭וּא עָוֺ֣ן פְּלִילִ֑י 1 See how you translated the expression **iniquity of judges** in [31:11](../31/11.md). Alternate translation: “judges would certainly also punish such iniquity” +31:29 b1im rc://*/ta/man/translate/figs-idiom וְ֝⁠הִתְעֹרַ֗רְתִּי 1 This expression means to consider oneself in a better position than another who has suffered a misfortune. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “or gloated” +31:29 p1nt rc://*/ta/man/translate/figs-personification כִּֽי־מְצָ֥א⁠וֹ רָֽע 1 Job is speaking of **evil** as if it were a living thing that could have **found** someone who hated him. Here the word **evil** has the sense of “misfortune” rather than of moral wrong. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “because he suffered misfortune” +31:29 hvt5 rc://*/ta/man/translate/writing-oathformulas כִּֽי־מְצָ֥א⁠וֹ רָֽע 1 This is the conclusion of an oath that Job is swearing in this verse. See what you did in [31:25](../31/25.md), where Job similarly does not state the second part of the condition in an oath that he is swearing. Alternate translation: “because evil found him, then judges would certainly punish such iniquity” or “because evil found him, then I would certainly deserve punishment” +31:30 w93c rc://*/ta/man/translate/figs-personification וְ⁠לֹא־נָתַ֣תִּי לַ⁠חֲטֹ֣א חִכִּ֑⁠י 1 Job is speaking as if his **palate** or mouth were a living thing that he could have caused to **sin**. He means that he himself could have sinned in something that he said. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “For I have not said something sinful” +31:31 j973 rc://*/ta/man/translate/writing-oathformulas אִם־לֹ֣א אָ֭מְרוּ מְתֵ֣י אָהֳלִ֑⁠י מִֽי־יִתֵּ֥ן מִ֝⁠בְּשָׂר֗⁠וֹ לֹ֣א נִשְׂבָּֽע 1 As in [31:25](../31/25.md) and [31:29](../31/29.md), here Job does not state the second part of the condition in an oath that he is swearing. See what you did in those verses. Alternate translation: “If the men of my tent have not said, ‘Who will give one who has not been satisfied from his flesh?’ then judges would certainly punish such iniquity” or “If the men of my tent have not said, ‘Who will give one {who} has not been satisfied from his flesh?’ then I would certainly deserve punishment” +31:31 j974 rc://*/ta/man/translate/figs-quotesinquotes אִם־לֹ֣א אָ֭מְרוּ מְתֵ֣י אָהֳלִ֑⁠י מִֽי־יִתֵּ֥ן מִ֝⁠בְּשָׂר֗⁠וֹ לֹ֣א נִשְׂבָּֽע 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “If the men of my tent have not asked who could show one who has not been satisfied from my flesh!” +31:31 ng3a rc://*/ta/man/translate/figs-metonymy מְתֵ֣י אָהֳלִ֑⁠י 1 Job is using the term **tent** by association to mean his household. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the men of my household” +31:31 j975 rc://*/ta/man/translate/figs-gendernotations מְתֵ֣י אָהֳלִ֑⁠י 1 Although Job refers to his male and female servants separately in [31:13](../31/13.md), Job is likely using the masculine term **men** here in a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “the men and women of my household” or “my servants” +31:31 hwl9 rc://*/ta/man/translate/figs-rquestion מִֽי־יִתֵּ֥ן מִ֝⁠בְּשָׂר֗⁠וֹ לֹ֣א נִשְׂבָּֽע 1 Job’s servants would be using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. (In this context, unlike elsewhere in the book, the expression **Who will give** does not express a wish. The servants are not saying, “We wish there was one who has not been satisfied.”) Alternate translation: “No one can show anyone who has not been satisfied from his flesh!” or, positively, “Everyone has been satisfied from his flesh!” +31:31 j976 rc://*/ta/man/translate/figs-explicit לֹ֣א נִשְׂבָּֽע 1 As the next verse shows, Job’s servants would be speaking implicitly of hungry people. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “a hungry person who has not been satisfied” +31:31 j977 rc://*/ta/man/translate/figs-metonymy מִ֝⁠בְּשָׂר֗⁠וֹ 1 Job’s servants would be using the term **flesh** by association to mean meat and, by further association, food in general. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “from his food” +31:32 p6kk rc://*/ta/man/translate/figs-doublenegatives בַּ֭⁠חוּץ לֹא־יָלִ֣ין גֵּ֑ר 1 If it would be clearer in your language, you could use a positive expression to translate this double negative that consists of the negative particle **not** and the negative phrase **stayed overnight in the outdoors**. Alternate translation: “I have allowed the sojourner to stay in my home” +31:32 uns3 rc://*/ta/man/translate/figs-genericnoun לֹא־יָלִ֣ין גֵּ֑ר & לָ⁠אֹ֥רַח 1 Job is not referring to a specific **sojourner** or to a specific **traveler**. He means sojourners and travelers in general. It may be more natural in your language to express this meaning by using plural forms. Alternate translation: “Sojourners have not stayed overnight … to travelers” +31:32 h895 rc://*/ta/man/translate/figs-synecdoche דְּ֝לָתַ֗⁠י לָ⁠אֹ֥רַח אֶפְתָּֽח 1 Job is using one thing he would do to provide hospitality, open his **doors**, to mean the entire act of providing hospitality. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “I have provided hospitality to travelers” +31:33 jav4 rc://*/ta/man/translate/figs-gendernotations כְ⁠אָדָ֣ם 1 The word translated **man** could mean: (1) even though it is masculine, humanity in general, including both men and women. Alternate translation: “as people do” (2) Adam, the first man whom God created and who tried to hide from God when he realized that he had sinned. (However, many interpreters question whether Job would have been familiar with the book of Genesis.) Alternate translation: “like Adam” +31:33 sb1q rc://*/ta/man/translate/figs-metaphor כִּסִּ֣יתִי & פְּשָׁעָ֑⁠י לִ⁠טְמ֖וֹן בְּ⁠חֻבִּ֣⁠י עֲוֺֽנִ⁠י 1 Job is speaking as if **guilt** were an object that he could **hide** in his chest. Your language may have a similar expression that you could use in your translation. You could also use plain language. Alternate translation: “I have concealed the guilt of my sins by keeping it inside” or “I have concealed my sins by not telling anyone about what I was guilty of doing” +31:34 b8ml rc://*/ta/man/translate/figs-synecdoche לֹא־אֵ֥צֵא פָֽתַח 1 Job is using thing he would do to confess his sins publicly, **go out the door**, to mean the entire act of making a public confession. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “I did not confess my sin publicly” +31:34 ia4h rc://*/ta/man/translate/writing-oathformulas לֹא־אֵ֥צֵא פָֽתַח 1 This is the conclusion of an oath that Job is swearing in this verse. See what you did in [31:25](../31/25.md), where Job similarly does not state the second part of the condition in an oath that he is swearing. Alternate translation: “I did not go out the door, then judges would certainly punish such iniquity” or “I did not go out the door, then I would certainly deserve punishment” +31:35 i9lk rc://*/ta/man/translate/figs-idiom מִ֤י יִתֶּן־לִ֨⁠י ׀ שֹׁ֘מֵ֤עַֽ לִ֗⁠י 1 See how you translated the expression **Who will give** in [11:5–6](../11/05.md). Alternate translation: “I wish that I had someone who was hearing me!” +31:35 v1vp rc://*/ta/man/translate/figs-explicit שֹׁ֘מֵ֤עַֽ לִ֗⁠י 1 By **one hearing me**, Job implicitly means someone impartial “hearing” his case in the judicial sense and judging it. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “someone impartial who will judge between me and God” +31:35 vmt3 rc://*/ta/man/translate/figs-metaphor הֶן־תָּ֭וִ⁠י 1 It appears that in this culture, both parties in a legal proceeding would submit their arguments to the court in writing and that they would sign them with their names or with a **mark** to authenticate them. Job is speaking as if he is putting his mark on a written record of his testimony in order to declare that everything he has just said is true. (It seems unlikely that he has actually put all of his testimony in writing, since this is not an actual court proceeding and God would not be submitting a corresponding written document.) You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “I certify that I have been telling the truth” +31:35 u84z rc://*/ta/man/translate/figs-ellipsis וְ⁠סֵ֥פֶר כָּ֝תַ֗ב אִ֣ישׁ רִיבִֽ⁠י 1 Job is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “And who will give to me the scroll that the man of my case has written?” or “And I wish that I had the scroll that the man of my case has written!” +31:35 qku3 rc://*/ta/man/translate/figs-idiom אִ֣ישׁ רִיבִֽ⁠י 1 This expression refers to an opponent in a legal proceeding. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “my opponent” +31:36 j978 rc://*/ta/man/translate/figs-idiom אִם־לֹ֣א עַל־שִׁ֭כְמִ⁠י אֶשָּׂאֶ֑⁠נּוּ 1 Job is using the word **If** to introduce a question that anticipates a negative answer. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation: “I would bear it on my shoulder, would I not?” +31:36 j979 rc://*/ta/man/translate/figs-rquestion אִם־לֹ֣א עַל־שִׁ֭כְמִ⁠י אֶשָּׂאֶ֑⁠נּוּ 1 Job is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “I would certainly bear it on my shoulder!” +31:36 gw5a rc://*/ta/man/translate/figs-metaphor אִם־לֹ֣א עַל־שִׁ֭כְמִ⁠י אֶשָּׂאֶ֑⁠נּוּ 1 Job is speaking as if he would literally **bear** his opponent’s written legal argument against him on his **shoulder**. He means that he would have no reason to be ashamed of any of the accusations, knowing that they would be proven false and his honor would be vindicated. Your language may have a similar expression that you could use in your translation. Alternate translation: “I would wear it as a badge of honor!” +31:36 j980 rc://*/ta/man/translate/figs-explicit אֶֽעֶנְדֶ֖⁠נּוּ עֲטָר֣וֹת לִֽ⁠י 1 Job is using the plural form **crowns** to refer to a crown of superlative quality. Your language may use plural forms in the same way. If not, you could express the meaning in another way. Alternate translation: “I would wear it on my head as a splendid crown” or “I would wrap it around my head as a splendid garland” +31:37 l5p7 rc://*/ta/man/translate/figs-metaphor צְ֭עָדַ⁠י 1 Job is speaking of his actions as if they were **steps** along a path that he had been walking along. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “my actions” +31:37 mvd6 rc://*/ta/man/translate/figs-simile כְּמוֹ־נָ֝גִ֗יד 1 The point of this comparison is that just as a **noble** does things confidently and with self-assurance because of his position, so Job would **approach** Shaddai confidently, knowing that he was innocent. If it would be helpful in your language, you could make this point explicitly. Alternate translation: “confidently” +31:38 r91t rc://*/ta/man/translate/figs-personification אִם־עָ֭לַ⁠י אַדְמָתִ֣⁠י תִזְעָ֑ק וְ֝⁠יַ֗חַד תְּלָמֶ֥י⁠הָ יִבְכָּיֽוּ⁠ן 1 Job is speaking of the **soil** on his land and its **furrows** as if they were living things that could cry out for justice and **weep** because of oppression. If it would be helpful in your language, you could state the meaning plainly, in light of what Job says in the next verse. Alternate translation: “If I have committed a sin in the way that I have used my land” +31:39 j981 rc://*/ta/man/translate/figs-metonymy בְלִי־כָ֑סֶף 1 Job is using the term **silver** by association to mean money, since silver was used as money in this culture. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “without paying for it” +31:39 vfe3 rc://*/ta/man/translate/figs-euphemism וְ⁠נֶ֖פֶשׁ בְּעָלֶ֣י⁠הָ הִפָּֽחְתִּי 1 This could mean: (1) that as a poetic way of referring to death, Job is speaking of how someone might **expire** or breathe out **breath**. He would mean implicitly that he had not even left the people who were farming his land enough crops to live on. Alternate translation: “or caused its masters to die of starvation” (2) that Job had grieved the people who were farming his land by oppressing them, though he had not actually caused them to die. The word translated **breath** can also mean “soul,” and the word translated **expire** could mean “sigh.” In that case Job would be using the souls of these farmers to mean the farmers themselves. Alternate translation: “or caused the souls of its masters to sigh” or “or caused its masters to sigh from oppression” +31:39 j982 rc://*/ta/man/translate/figs-idiom בְּעָלֶ֣י⁠הָ 1 In this context, the term **masters** describes people who are farming the land, not people who own it. It could refer to people who tenants of land that Job owned. In that case, they would likely be sharecropping, that is, growing crops on Job’s land in exchange for giving him a share of the crops. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “its tenants” or “its sharecroppers” or “the people who were farming it” +31:40 k93z rc://*/ta/man/translate/figs-ellipsis תַּ֤חַת חִטָּ֨ה ׀ יֵ֥צֵא ח֗וֹחַ וְ⁠תַֽחַת־שְׂעֹרָ֥ה בָאְשָׁ֑ה 1 Job is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “may a thorn grow instead of wheat, and may a weed grow instead of barley” +31:40 j983 rc://*/ta/man/translate/figs-genericnoun תַּ֤חַת חִטָּ֨ה ׀ יֵ֥צֵא ח֗וֹחַ וְ⁠תַֽחַת־שְׂעֹרָ֥ה בָאְשָׁ֑ה 1 Job is not referring to a specific **thorn** or to a specific **weed**. He means thorns and weeds in general. It may be more natural in your language to express this meaning by using plural forms. Alternate translation: “may thorns grow instead of wheat, and may weeds grow instead of barley” +31:40 j984 rc://*/ta/man/translate/figs-metonymy תַּ֝֗מּוּ דִּבְרֵ֥י אִיּֽוֹב 1 The narrator is using the term **words** to mean what Job has been saying by using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “This is the end of what Job said” 32:intro pq4v 0 # Job 32 General Notes\n\n## Structure and formatting\n\nThis chapter introduces a younger man named Elihu, who has been listening to the conversation between Job and his three friends. Elihu explains that he waited for the friends to speak first, out of respect for their age. But since they have not been able to answer Job effectively, he would now like to speak himself. Elihu continues to speak through chapter 37.\n\nThe ULT sets the lines 32:6–22 farther to the right on the page than the rest of the text because those verses are poetry.\n\n## Translation Issues in this Chapter\n\n### reference of “you” and “your”\n\nIn verses 6 and 11–14, Elihu says “you” and “your” in order to refer to Job’s three friends, so use the plural form in your translation if your language marks that distinction.\n\n### “words” meaning speaking or what a person says\n\nSeveral times in verses 11–18, Elihu uses the term “words” to mean speaking or what a person says by using words. The narrator also uses the term in that sense in verse 4. Notes suggest ways to translate the term “words” in these various individual contexts. -32:1 j985 rc://*/ta/man/translate/figs-explicit the three of these men 1 By **the three of these men**, the narrator implicitly means Eliphaz, Bildad, and Zophar. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “Eliphaz, Bildad, and Zophar” -32:1 k2f6 rc://*/ta/man/translate/figs-metonymy in his eyes 1 The narrator is using the term **eyes** by association to mean sight. Sight, in turn, represents attention, perspective, and judgment. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “in his own perspective” -32:2 cr7d rc://*/ta/man/translate/figs-metaphor the nose burned of Elihu son of Barakel the Buzite, of the family of Ram. His nose burned against Job because 1 See how you translated the word **nose** in [9:5](../09/05.md). The narrator is speaking as if Elihu’s **nose** or anger could literally have **burned**. He means that Elihu became very angry. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “Elihu son of Barakel the Buzite, of the family of Ram, became very angry. He became very angry against Job because” -32:2 j986 rc://*/ta/man/translate/writing-participants Elihu son of Barakel the Buzite, of the clan of Ram 1 The author is introducing **Elihu** as a new participant in the story by naming his father, his people group, and his clan. If your language has its own way of introducing new participants, you can use it here in your translation. You may wish to indicate in your translation, as the UST does, that Elihu had been listening as Job spoke with his three friends. -32:2 hxc1 rc://*/ta/man/translate/translate-names Elihu & Barakel & Buzite & Ram 1 The words **Elihu**, **Barakel**, and **Ram** are the names of men. **Buzite** is the name of the people group to which Elihu belonged. The term identifies him as one of the descendants of a man named Buz. -32:3 p4aw rc://*/ta/man/translate/figs-metaphor his nose burned 1 See how you translated the similar expression in the previous verse. Alternate translation: “he became very angry” -32:3 j987 rc://*/ta/man/translate/figs-euphemism but they had declared Job wrong 1 A marginal notation in traditional manuscripts of the Hebrew Bible indicates that scribes changed this reading from “they had declared God wrong” to **they had declared Job wrong**. The scribes made this change in order to avoid the uncomfortable suggestion that God could be declared wrong. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of ULT. Alternate translation: “and so they had made it appear as if God were wrong” -32:4 j988 rc://*/ta/man/translate/grammar-connect-logic-result Now Elihu had awaited Job with words, because they {were} older in days than he {was}. 1 If it would be more natural in your language, you could reverse the order of these phrases, since the second phrase gives the reason for the result that the first phrase describes. Alternate translation: “Now Job’s friends were much older than Elihu, so he had waited until they had finished speaking to Job before he spoke himself” -32:4 w92d rc://*/ta/man/translate/figs-metonymy Now Elihu had awaited Job with words, because 1 As the General Notes to this chapter discuss, the narrator is using the term **words** to mean what Elihu wanted to say by using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Now Elihu had waited to speak to Job because” -32:4 j989 rc://*/ta/man/translate/figs-idiom were older in days 1 See how you translated the similar expression in [30:1](../30/01.md). Alternate translation: “were older in age” -32:5 mm6z rc://*/ta/man/translate/figs-metaphor there was no answer in the mouths of the three of the men 1 The narrator is speaking as if an **answer** were an object that could have been in the **mouths** of Job’s friends. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “Job’s three friends could say nothing further to answer him” -32:6 j990 rc://*/ta/man/translate/figs-hendiadys answered and said 1 As the General Introduction to Job discusses, this phrase expresses a single idea by using two words connected with **and**. The word **answered** tells for what purpose a person **said** something. Specifically, the person said it in order to answer or respond to what someone else said. See how you have been translating this expression. Alternate translation: “responded” -32:6 j991 rc://*/ta/man/translate/figs-idiom in days 1 Elihu is using the term **days** to refer to his age. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “in age” -32:6 jj95 rc://*/ta/man/translate/figs-yousingular you 1 As the General Notes to this chapter discuss, the word **you** is plural here because Elihu is addressing Job’s three friends, so use the plural form in your translation if your language marks that distinction. -32:7 j992 rc://*/ta/man/translate/figs-quotesinquotes I said, ‘Let days speak, and let a multitude of years teach wisdom’ 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “I told myself that days should speak and that a multitude of years should teach wisdom” -32:7 z9d9 rc://*/ta/man/translate/figs-personification Let days speak, and let a multitude of years teach wisdom 1 Elihu is speaking of **days** and **years** as if they were living things that could **speak** and **teach wisdom**. If it would be helpful in your language, you could state the meaning plainly. He means that people who have lived for many days and years should do those things. Alternate translation: “Let people who have lived for many days speak; yes, let those who have lived for a multitude of years teach wisdom” -32:7 j993 rc://*/ta/man/translate/figs-abstractnouns wisdom 1 If your language does not use an abstract noun for the idea of **wisdom**, you could express the same idea in another way. Alternate translation: “what is wise” -32:8 j994 rc://*/ta/man/translate/figs-explicit a spirit, it {is} in man 1 Elihu means implicitly that God created humans with a **spirit** as well as a body. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “man has a spirit, not just a body” -32:8 le8v rc://*/ta/man/translate/figs-gendernotations in man 1 Although the term **man** is masculine, Elihu is using the word in a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “in humans” -32:8 tg64 rc://*/ta/man/translate/figs-explicit and the breath of Shaddai gives them understanding 1 Elihu means implicitly that because Shaddai breathed life into humans, divinely bestowing on them the gift of life (the Bible presents this concept in [Genesis 2:7](../02/07.md)), humans have **understanding**, not just instinct as animals do. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “and it is because Shaddai has breathed life into them that they have understanding” -32:9 j995 rc://*/ta/man/translate/figs-explicit The great are not wise, and the aged do {not} understand justice 1 Elihu means implicitly that it is not the **great** or the **aged** alone who are wise and understand justice. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “It is not only the great who are wise, and it is not the aged alone who understand justice” -32:9 j996 rc://*/ta/man/translate/figs-nominaladj The great & and the aged 1 Elihu is using the adjectives **great** and **aged** as nouns to mean certain kinds of people. Your language may use adjectives in the same way. If not, you can translate these words with equivalent phrases. Alternate translation: “Great people … and aged people” -32:9 j997 rc://*/ta/man/translate/figs-abstractnouns justice 1 If your language does not use an abstract noun for the idea of **justice**, you could express the same idea in another way. Alternate translation: “what is just” -32:10 j998 rc://*/ta/man/translate/figs-quotesinquotes Therefore I say, ‘Listen to me; I also will declare my knowledge.’ 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “Therefore I ask you to listen to me so that I also can declare my knowledge” -32:10 c94u rc://*/ta/man/translate/figs-abstractnouns my knowledge 1 If your language does not use an abstract noun for the idea of **knowledge**, you could express the same idea in another way. Alternate translation: “what I know” -32:11 vq5w rc://*/ta/man/translate/figs-metonymy for your words & words 1 Elihu is using the term **words** to mean what Job’s friends said and tried to say by using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “for you to speak … something to say” -32:12 cem5 rc://*/ta/man/translate/figs-metonymy his words 1 Elihu is using the term **words** to mean what Job said by using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “what he said” or “his arguments” -32:13 ys9l rc://*/ta/man/translate/figs-quotesinquotes lest you say, ‘We have found wisdom!’ 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. It may be helpful to begin a new sentence here. Alternate translation: “So do not say that you have found wisdom” -32:13 pwq9 rc://*/ta/man/translate/figs-gendernotations not man 1 Elihu is using the masculine term **man** in a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “not a mere human being” -32:14 q8fq rc://*/ta/man/translate/figs-metonymy he has not arrayed words against me 1 Elihu is using the term **words** to mean what Job and his friends have been saying by using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Job has said nothing to provoke me, so I can speak reasonably to him, unlike you” -32:15 j999 rc://*/ta/man/translate/figs-aside They are dismayed; they do not answer any longer; words have gone from them 1 Elihu has been speaking directly to Job’s friends in the second person, but in this verse he starts speaking about them in the third person. This could mean: (1) that Elihu is now speaking to himself, but out loud, about the people to whom he had been speaking. He would be doing that to indicate in a strong way how he feels about those people. Alternate translation: “I am indignant that Job’s friends are dismayed and are no longer answering him and have nothing further to say to him” (2) that Elihu is now speaking about Job’s friends to others who are present. (It is unlikely that Elihu is turning to address Job himself here; Elihu begins addressing Job directly by name in [33:1](../33/01.md).) Alternate translation: “Look, all the rest of you, at how Job’s friends are dismayed and are no longer answering him and have nothing further to say to him!” Since Job’s friends can hear what Elihu is saying, and since he is saying it partly for their benefit, you could also continue to use the second person in your translation, as the UST does. -32:15 gi7d rc://*/ta/man/translate/figs-personification words have gone from them 1 Elihu is speaking of **words** as if they were living things that could have **gone** away from Job’s friends. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “they have nothing further to say” -32:16 k7n7 rc://*/ta/man/translate/figs-rquestion Shall I wait 1 Elihu is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “I shall not wait …!” -32:16 k000 rc://*/ta/man/translate/figs-declarative Shall I wait 1 Elihu is using a future statement to give himself an instruction or command. If it would be helpful in your language, you could translate these words using a command or instruction form. Alternate translation: “Should I wait …?” or, as an exclamation, “I should not wait …!” -32:16 k001 rc://*/ta/man/translate/figs-hendiadys they stand, they answer no more 1 Elihu is expressing a single idea by using the two verbs **stand** and **answer**. In this context, the word **stand** means to stop doing something. He does not mean that Job’s friends have stood to their feet. Alternate translation: “they have ceased to answer any more” -32:17 ii5q rc://*/ta/man/translate/figs-abstractnouns knowledge 1 See how you translated the similar expression in verse 10. Alternate translation: “what I know” -32:18 j46i rc://*/ta/man/translate/figs-metonymy I am full of words 1 Elihu is using the term **words** to mean what he wants to say by using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “I am full of things to say” -32:18 k002 rc://*/ta/man/translate/figs-metaphor I am full of words 1 Elihu is speaking of himself as if he were a container that was **full** of **words**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “I have very many things to say” -32:18 k003 rc://*/ta/man/translate/figs-synecdoche in my belly 1 Elihu is using one part of himself, his **belly**, to mean all of him in the act of being compelled. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “within me” -32:18 t9et rc://*/ta/man/translate/figs-explicit the spirit 1 By **spirit**, Elihu could mean God’s Spirit, as he described in verse 8 and implied in verse 13. If this is the meaning, your language may have some convention, such as capitalization, for distinguishing God’s Spirit from the spirit of a person. Alternate translation: “the Spirit” -32:19 l5s6 rc://*/ta/man/translate/figs-metonymy is like wine 1 Elihu is using the term **wine** by association to mean a wine container. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “is like a wine container” -32:19 a7cz rc://*/ta/man/translate/figs-metaphor like new wineskins, it is bursting open 1 Elihu is speaking as if his **belly** were literally **bursting open** the way **new wineskins** do if they are not able to stretch enough to accommodate the gases that form as the wine inside them ferments. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “I feel as if I can barely contain all the things I want to say, as if I were a new wineskin that could hardly stretch enough to contain all the gases that were forming as the wine inside it fermented” -32:20 m29y rc://*/ta/man/translate/figs-explicit and refresh myself 1 The idea of being able to breathe freely once again is implicit in the word translated **refresh**. Your language may have an equivalent expression that you can use in your translation. Alternate translation: “so that I can breathe a sign of relief” -32:20 w6zz rc://*/ta/man/translate/figs-synecdoche I will open my lips 1 See how you translated the similar expression in [11:5](../11/05.md). Alternate translation: “I will talk” -32:21 k004 rc://*/ta/man/translate/figs-gendernotations a man & a man 1 In both instances, the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “anyone … anyone” -32:21 k005 rc://*/ta/man/translate/figs-idiom let me not lift the face of a man 1 See how you translated the similar expression in [13:8](../13/08.md). Alternate translation: “let me not show favoritism to anyone” -32:21 mi73 rc://*/ta/man/translate/figs-synecdoche and let me not give a title to a man 1 Elihu may be using one thing that he might do to flatter someone, address him by an honorary **title**, to mean all the ways in which he might flatter someone. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and let me not flatter anyone” -32:22 nb65 rc://*/ta/man/translate/figs-idiom I do not know giving titles 1 This could mean: (1) that Elihu is using the word **know** in the sense of being acquainted with something. He may mean that this is not his custom. Alternate translation: “it is not my custom to address people by honorary titles” (2) that Elihu is saying that he is not skilled at **giving titles**. Alternate translation: “I am not very good at giving titles” or “I am not very good at flattery” -32:22 i4r2 rc://*/ta/man/translate/figs-euphemism my Maker would soon take me away 1 When Elihu says that his **Maker** (God) would **take** him **away** if he flattered people, he is referring to death in a poetic way. He means that God would punish him by killing him. Your language may have a similar expression that you could use in your translation. Alternate translation: “my Maker would do away with me” +32:1 j985 rc://*/ta/man/translate/figs-explicit שְׁלֹ֤שֶׁת הָ⁠אֲנָשִׁ֣ים הָ֭⁠אֵלֶּה 1 By **the three of these men**, the narrator implicitly means Eliphaz, Bildad, and Zophar. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “Eliphaz, Bildad, and Zophar” +32:1 k2f6 rc://*/ta/man/translate/figs-metonymy בְּ⁠עֵינָֽי⁠ו 1 The narrator is using the term **eyes** by association to mean sight. Sight, in turn, represents attention, perspective, and judgment. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “in his own perspective” +32:2 cr7d rc://*/ta/man/translate/figs-metaphor וַ⁠יִּ֤חַר אַ֨ף ׀ אֱלִיה֣וּא בֶן־בַּרַכְאֵ֣ל הַ⁠בּוּזִי֮ מִ⁠מִּשְׁפַּ֪חַ֫ת רָ֥ם בְּ֭⁠אִיּוֹב חָרָ֣ה אַפּ֑⁠וֹ עַֽל־צַדְּק֥⁠וֹ נַ֝פְשׁ֗⁠וֹ 1 See how you translated the word **nose** in [9:5](../09/05.md). The narrator is speaking as if Elihu’s **nose** or anger could literally have **burned**. He means that Elihu became very angry. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “Elihu son of Barakel the Buzite, of the family of Ram, became very angry. He became very angry against Job because he declared himself righteous” +32:2 j986 rc://*/ta/man/translate/writing-participants אֱלִיה֣וּא בֶן־בַּרַכְאֵ֣ל הַ⁠בּוּזִי֮ מִ⁠מִּשְׁפַּ֪חַ֫ת רָ֥ם 1 The author is introducing **Elihu** as a new participant in the story by naming his father, his people group, and his clan. If your language has its own way of introducing new participants, you can use it here in your translation. You may wish to indicate in your translation, as the UST does, that Elihu had been listening as Job spoke with his three friends. +32:2 hxc1 rc://*/ta/man/translate/translate-names אֱלִיה֣וּא & בַּרַכְאֵ֣ל & הַ⁠בּוּזִי֮ & רָ֥ם 1 The words **Elihu**, **Barakel**, and **Ram** are the names of men. **Buzite** is the name of the people group to which Elihu belonged. The term identifies him as one of the descendants of a man named Buz. +32:3 p4aw rc://*/ta/man/translate/figs-metaphor חָרָ֪ה אַ֫פּ֥⁠וֹ 1 See how you translated the similar expression in the previous verse. Alternate translation: “he became very angry” +32:3 j987 rc://*/ta/man/translate/figs-euphemism וַ֝⁠יַּרְשִׁ֗יעוּ אֶת־אִיּֽוֹב 1 A marginal notation in traditional manuscripts of the Hebrew Bible indicates that scribes changed this reading from “they had declared God wrong” to **they had declared Job wrong**. The scribes made this change in order to avoid the uncomfortable suggestion that God could be declared wrong. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of ULT. Alternate translation: “and so they had made it appear as if God were wrong” +32:4 j988 rc://*/ta/man/translate/grammar-connect-logic-result וֶֽ⁠אֱלִיה֗וּ חִכָּ֣ה אֶת־אִ֭יּוֹב בִּ⁠דְבָרִ֑ים כִּ֤י זְֽקֵנִים־הֵ֖מָּה מִמֶּ֣⁠נּוּ לְ⁠יָמִֽים 1 If it would be more natural in your language, you could reverse the order of these phrases, since the second phrase gives the reason for the result that the first phrase describes. Alternate translation: “Now Job’s friends were much older than Elihu, so he had waited until they had finished speaking to Job before he spoke himself” +32:4 w92d rc://*/ta/man/translate/figs-metonymy וֶֽ⁠אֱלִיה֗וּ חִכָּ֣ה אֶת־אִ֭יּוֹב בִּ⁠דְבָרִ֑ים כִּ֤י 1 As the General Notes to this chapter discuss, the narrator is using the term **words** to mean what Elihu wanted to say by using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Now Elihu had waited to speak to Job because” +32:4 j989 rc://*/ta/man/translate/figs-idiom זְֽקֵנִים־הֵ֖מָּה & לְ⁠יָמִֽים 1 See how you translated the similar expression in [30:1](../30/01.md). Alternate translation: “they were older in age” +32:5 mm6z rc://*/ta/man/translate/figs-metaphor אֵ֤ין מַעֲנֶ֗ה בְּ֭⁠פִי שְׁלֹ֥שֶׁת הָ⁠אֲנָשִׁ֗ים 1 The narrator is speaking as if an **answer** were an object that could have been in the **mouths** of Job’s friends. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “Job’s three friends could say nothing further to answer him” +32:6 j990 rc://*/ta/man/translate/figs-hendiadys וַ⁠יַּ֤עַן & וַ⁠יֹּ֫אמַ֥ר 1 As the General Introduction to Job discusses, this phrase expresses a single idea by using two words connected with **and**. The word **answered** tells for what purpose a person **said** something. Specifically, the person said it in order to answer or respond to what someone else said. See how you have been translating this expression. Alternate translation: “And … responded” +32:6 j991 rc://*/ta/man/translate/figs-idiom לְ֭⁠יָמִים 1 Elihu is using the term **days** to refer to his age. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “in age” +32:6 jj95 rc://*/ta/man/translate/figs-yousingular וְ⁠אַתֶּ֣ם 1 As the General Notes to this chapter discuss, the word **you** is plural here because Elihu is addressing Job’s three friends, so use the plural form in your translation if your language marks that distinction. +32:7 j992 rc://*/ta/man/translate/figs-quotesinquotes אָ֭מַרְתִּי יָמִ֣ים יְדַבֵּ֑רוּ וְ⁠רֹ֥ב שָׁ֝נִ֗ים יֹדִ֥יעוּ חָכְמָֽה 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “I told myself that days should speak and that a multitude of years should teach wisdom” +32:7 z9d9 rc://*/ta/man/translate/figs-personification יָמִ֣ים יְדַבֵּ֑רוּ וְ⁠רֹ֥ב שָׁ֝נִ֗ים יֹדִ֥יעוּ חָכְמָֽה 1 Elihu is speaking of **days** and **years** as if they were living things that could **speak** and **teach wisdom**. If it would be helpful in your language, you could state the meaning plainly. He means that people who have lived for many days and years should do those things. Alternate translation: “Let people who have lived for many days speak; yes, let those who have lived for a multitude of years teach wisdom” +32:7 j993 rc://*/ta/man/translate/figs-abstractnouns חָכְמָֽה 1 If your language does not use an abstract noun for the idea of **wisdom**, you could express the same idea in another way. Alternate translation: “what is wise” +32:8 j994 rc://*/ta/man/translate/figs-explicit רֽוּחַ־הִ֣יא בֶ⁠אֱנ֑וֹשׁ 1 Elihu means implicitly that God created humans with a **spirit** as well as a body. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “man has a spirit, not just a body” +32:8 le8v rc://*/ta/man/translate/figs-gendernotations בֶ⁠אֱנ֑וֹשׁ 1 Although the term **man** is masculine, Elihu is using the word in a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “in humans” +32:8 tg64 rc://*/ta/man/translate/figs-explicit וְ⁠נִשְׁמַ֖ת שַׁדַּ֣י תְּבִינֵֽ⁠ם 1 Elihu means implicitly that because Shaddai breathed life into humans, divinely bestowing on them the gift of life (the Bible presents this concept in [Genesis 2:7](../02/07.md)), humans have **understanding**, not just instinct as animals do. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “and it is because Shaddai has breathed life into them that they have understanding” +32:9 j995 rc://*/ta/man/translate/figs-explicit לֹֽא־רַבִּ֥ים יֶחְכָּ֑מוּ וּ֝⁠זְקֵנִ֗ים יָבִ֥ינוּ מִשְׁפָּֽט 1 Elihu means implicitly that it is not the **great** or the **aged** alone who are wise and understand justice. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “It is not only the great who are wise, and it is not the aged alone who understand justice” +32:9 j996 rc://*/ta/man/translate/figs-nominaladj רַבִּ֥ים & וּ֝⁠זְקֵנִ֗ים 1 Elihu is using the adjectives **great** and **aged** as nouns to mean certain kinds of people. Your language may use adjectives in the same way. If not, you can translate these words with equivalent phrases. Alternate translation: “Great people … and aged people” +32:9 j997 rc://*/ta/man/translate/figs-abstractnouns מִשְׁפָּֽט 1 If your language does not use an abstract noun for the idea of **justice**, you could express the same idea in another way. Alternate translation: “what is just” +32:10 j998 rc://*/ta/man/translate/figs-quotesinquotes לָ⁠כֵ֣ן אָ֭מַרְתִּי שִׁמְעָ⁠ה־לִּ֑⁠י אֲחַוֶּ֖ה דֵּעִ֣⁠י אַף־אָֽנִי 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “Therefore I ask you to listen to me so that I also can declare my knowledge” +32:10 c94u rc://*/ta/man/translate/figs-abstractnouns דֵּעִ֣⁠י 1 If your language does not use an abstract noun for the idea of **knowledge**, you could express the same idea in another way. Alternate translation: “what I know” +32:11 vq5w rc://*/ta/man/translate/figs-metonymy לְֽ⁠דִבְרֵי⁠כֶ֗ם & מִלִּֽין 1 Elihu is using the term **words** to mean what Job’s friends said and tried to say by using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “for you to speak … for something to say” +32:12 cem5 rc://*/ta/man/translate/figs-metonymy אֲמָרָ֣י⁠ו 1 Elihu is using the term **words** to mean what Job said by using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “what he said” or “his arguments” +32:13 ys9l rc://*/ta/man/translate/figs-quotesinquotes פֶּן־תֹּ֣֭אמְרוּ מָצָ֣אנוּ חָכְמָ֑ה 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. It may be helpful to begin a new sentence here. Alternate translation: “So do not say that you have found wisdom” +32:13 pwq9 rc://*/ta/man/translate/figs-gendernotations לֹא־אִֽישׁ 1 Elihu is using the masculine term **man** in a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “not a mere human being” +32:14 q8fq rc://*/ta/man/translate/figs-metonymy וְ⁠לֹא־עָרַ֣ךְ אֵלַ֣⁠י מִלִּ֑ין 1 Elihu is using the term **words** to mean what Job and his friends have been saying by using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Now Job has said nothing to provoke me, so I can speak reasonably to him, unlike you” +32:15 j999 rc://*/ta/man/translate/figs-aside חַ֭תּוּ לֹא־עָ֣נוּ ע֑וֹד הֶעְתִּ֖יקוּ מֵ⁠הֶ֣ם מִלִּֽים 1 Elihu has been speaking directly to Job’s friends in the second person, but in this verse he starts speaking about them in the third person. This could mean: (1) that Elihu is now speaking to himself, but out loud, about the people to whom he had been speaking. He would be doing that to indicate in a strong way how he feels about those people. Alternate translation: “I am indignant that Job’s friends are dismayed and are no longer answering him and have nothing further to say to him” (2) that Elihu is now speaking about Job’s friends to others who are present. (It is unlikely that Elihu is turning to address Job himself here; Elihu begins addressing Job directly by name in [33:1](../33/01.md).) Alternate translation: “Look, all the rest of you, at how Job’s friends are dismayed and are no longer answering him and have nothing further to say to him!” Since Job’s friends can hear what Elihu is saying, and since he is saying it partly for their benefit, you could also continue to use the second person in your translation, as the UST does. +32:15 gi7d rc://*/ta/man/translate/figs-personification הֶעְתִּ֖יקוּ מֵ⁠הֶ֣ם מִלִּֽים 1 Elihu is speaking of **words** as if they were living things that could have **gone** away from Job’s friends. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “they have nothing further to say” +32:16 k7n7 rc://*/ta/man/translate/figs-rquestion וְ֭⁠הוֹחַלְתִּי 1 Elihu is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “I shall not wait …!” +32:16 k000 rc://*/ta/man/translate/figs-declarative וְ֭⁠הוֹחַלְתִּי 1 Elihu is using a future statement to give himself an instruction or command. If it would be helpful in your language, you could translate these words using a command or instruction form. Alternate translation: “Should I wait …?” or, as an exclamation, “I should not wait …!” +32:16 k001 rc://*/ta/man/translate/figs-hendiadys עָ֝מְד֗וּ לֹא־עָ֥נוּ עֽוֹד 1 Elihu is expressing a single idea by using the two verbs **stand** and **answer**. In this context, the word **stand** means to stop doing something. He does not mean that Job’s friends have stood to their feet. Alternate translation: “they have ceased to answer any more” +32:17 ii5q rc://*/ta/man/translate/figs-abstractnouns דֵעִ֣⁠י 1 See how you translated the similar expression in verse 10. Alternate translation: “what I know” +32:18 j46i rc://*/ta/man/translate/figs-metonymy מָלֵ֣תִי מִלִּ֑ים 1 Elihu is using the term **words** to mean what he wants to say by using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “I am full of things to say” +32:18 k002 rc://*/ta/man/translate/figs-metaphor מָלֵ֣תִי מִלִּ֑ים 1 Elihu is speaking of himself as if he were a container that was **full** of **words**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “I have very many things to say” +32:18 t9et rc://*/ta/man/translate/figs-explicit ר֣וּחַ 1 By **spirit**, Elihu could mean God’s Spirit, as he described in verse 8 and implied in verse 13. If this is the meaning, your language may have some convention, such as capitalization, for distinguishing God’s Spirit from the spirit of a person. Alternate translation: “the Spirit” +32:18 k003 rc://*/ta/man/translate/figs-synecdoche בִּטְנִֽ⁠י 1 Elihu is using one part of himself, his **belly**, to mean all of him in the act of being compelled. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “within me” +32:19 l5s6 rc://*/ta/man/translate/figs-metonymy כְּ⁠יַ֥יִן 1 Elihu is using the term **wine** by association to mean a wine container. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “is like a wine container” +32:19 a7cz rc://*/ta/man/translate/figs-metaphor כְּ⁠אֹב֥וֹת חֲ֝דָשִׁ֗ים יִבָּקֵֽעַ 1 Elihu is speaking as if his **belly** were literally **bursting open** the way **new wineskins** do if they are not able to stretch enough to accommodate the gases that form as the wine inside them ferments. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “I feel as if I can barely contain all the things I want to say, as if I were a new wineskin that could hardly stretch enough to contain all the gases that were forming as the wine inside it fermented” +32:20 m29y rc://*/ta/man/translate/figs-explicit וְ⁠יִֽרְוַֽח־לִ֑⁠י 1 The idea of being able to breathe freely once again is implicit in the word translated **refresh**. Your language may have an equivalent expression that you can use in your translation. Alternate translation: “so that I can breathe a sign of relief” +32:20 w6zz rc://*/ta/man/translate/figs-synecdoche אֶפְתַּ֖ח שְׂפָתַ֣⁠י 1 See how you translated the similar expression in [11:5](../11/05.md). Alternate translation: “I will talk” +32:21 k004 rc://*/ta/man/translate/figs-gendernotations אִ֑ישׁ & אָ֝דָ֗ם 1 In both instances, the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “anyone … anyone” +32:21 k005 rc://*/ta/man/translate/figs-idiom אַל & אֶשָּׂ֣א פְנֵי־אִ֑ישׁ 1 See how you translated the similar expression in [13:8](../13/08.md). Alternate translation: “let me not show favoritism to anyone” +32:21 mi73 rc://*/ta/man/translate/figs-synecdoche וְ⁠אֶל־אָ֝דָ֗ם לֹ֣א אֲכַנֶּֽה 1 Elihu may be using one thing that he might do to flatter someone, address him by an honorary **title**, to mean all the ways in which he might flatter someone. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and let me not flatter anyone” +32:22 nb65 rc://*/ta/man/translate/figs-idiom לֹ֣א יָדַ֣עְתִּי אֲכַנֶּ֑ה 1 This could mean: (1) that Elihu is using the word **know** in the sense of being acquainted with something. He may mean that this is not his custom. Alternate translation: “it is not my custom to address people by honorary titles” (2) that Elihu is saying that he is not skilled at **giving titles**. Alternate translation: “I am not very good at giving titles” or “I am not very good at flattery” +32:22 i4r2 rc://*/ta/man/translate/figs-euphemism כִּ֝⁠מְעַ֗ט יִשָּׂאֵ֥⁠נִי עֹשֵֽׂ⁠נִי 1 When Elihu says that his **Maker** (God) would **take** him **away** if he flattered people, he is referring to death in a poetic way. He means that God would punish him by killing him. Your language may have a similar expression that you could use in your translation. Alternate translation: “my Maker would do away with me” 33:intro t7rx 0 # Job 33 General Notes\n\n## Structure and formatting\n\nThis chapter is a continuation of Elihu’s speech. In this chapter, Elihu addresses Job directly. He invites Job to listen to him, summarizes what Job has said, and tells Job that he is wrong that God does not respond to people. Elihu says that God speaks to people in dreams to warn them not to keep sinning. He says that God also uses sickness to correct people. The implications are that Job’s sufferings are a warning from God not to sin; they are not a punishment from God for sins that Job has committed. In that sense, as Elihu says at the end of the chapter, Job has been right and his friends have been wrong about what has been happening to Job.\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry.\n\n## Special Concepts in this Chapter\n\n### ransom\n\nIn verse 24, Elihu describes how God may say of a person who is suffering because of his sin, “I have found a ransom.” The term “ransom” can describe a payment that is made in exchange for someone’s freedom. The term “redeem,” which Elihu uses earlier in that verse, can similarly mean to make a payment in order to have someone set free. However, in this context, the term “ransom” seems to describe instead a valuable consideration, not necessarily a monetary one, that provides the grounds for sparing someone from punishment. Be sure that it is clear in your translation of this verse that God is not saying that he is going to make a payment to someone else on behalf of the suffering person.\n\nA further implication seems to be that the person whom Elihu is describing has repented because of his sufferings after an interpreting angel has explained to him the change needed in his actions. This repentance shows that the person has responded positively to God’s initiatives to get him to stop living in the wrong way and to start living in the right way once again. Be sure that it is also clear in your translation of verse 24 that there is nothing that the person has done to redeem or ransom himself. As Elihu says, God “is gracious to him.” It is God who brings the sickness into the person’s life to “chasten” him, and it is God who sends the angel to warn and admonish the person, and so the person is spared from punishment through the actions of God.\n\n## Translation Issues in this Chapter\n\n### “words” meaning speaking or what a person says\n\nAs in chapter 32, many times in this chapter Elihu uses the term “words” to mean speaking or what a person says by using words. Notes suggest ways to translate the term “words” in these various individual contexts.### reference of “you” and “your”\n\nThroughout this chapter, Elihu uses the pronouns “you” and “your” to address Job individually, so use the singular form in your translation if your language marks that distinction.\n\n### “man” and “men” with generic meaning\n\nIn several places in this chapter, Elihu uses the words “man” and “men” in a generic sense that is inclusive of both men and women. It may be helpful in your translation to say “men and women” or to use a term in your language that is clearly inclusive of both men and women. Notes suggest translation possibilities at various places (see: rc://*/ta/man/translate/figs-gendernotations).\n\n### “seals their correction” or “terrifies them with warnings” (verse 16)\n\nIn verse 16, the ULT follows the standard Hebrew text by saying “seals their correction.” However, as a footnote in the ULT indicates, many biblical scholars believe that the original reading was more likely “terrifies them with warnings,” and some translations say that. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. -33:1 m7lu rc://*/ta/man/translate/figs-metonymy my words & all of my words 1 As the General Notes to this chapter discuss, Elihu is using the term **words** to mean what he wants to say by using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “what I have to say … all that I tell you” -33:2 j572 rc://*/ta/man/translate/figs-pastforfuture I have now opened my mouth; my tongue has spoken in my palate 1 Elihu is using the past tense to describe something that he intends to do in the immediate future. He is doing that in order to indicate his resolve to do what he describes. Alternate translation: “I am about to open my mouth; my tongue is about to speak on my palate” -33:2 k006 rc://*/ta/man/translate/figs-synecdoche I have now opened my mouth 1 Elihu is using the first part of the speaking process, opening one’s **mouth**, to mean the entire process of speaking. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “I am about to speak” -33:2 k007 rc://*/ta/man/translate/figs-personification my tongue has spoken on my palate 1 Elihu is speaking of his **tongue** as if it were a living thing that could speak on its own. He means that he is about to use his tongue to form words by touching it against his **palate** and other places in his mouth. Your language may have a similar expression that you could use in your translation. Alternate translation: “the words are on the tip of my tongue” -33:3 k008 rc://*/ta/man/translate/figs-metonymy My words {are} 1 Elihu is using the term **words** to mean what he plans to say by using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “I will speak” -33:3 u1kk rc://*/ta/man/translate/figs-metaphor {from} the uprightness of my heart 1 Elihu is using his **heart** to represent his character. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “from the uprightness of my character” -33:3 k009 rc://*/ta/man/translate/figs-abstractnouns {from} the uprightness of my heart 1 If your language does not use an abstract noun for the idea of **uprightness**, you could express the same idea in another way. Alternate translation: “as someone whose character is upright” -33:3 j6sd rc://*/ta/man/translate/figs-personification and my lips speak pure knowledge 1 Elihu is speaking of his **lips** as if they were living things that could **speak** on their own. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “what I say will be pure knowledge” -33:4 g749 rc://*/ta/man/translate/grammar-connect-logic-result The Spirit of God made me; yes, the breath of Shaddai enlivened me. 1 Elihu is reasserting the reason he gave in [32:8](../32/08.md) to account for how he will be able to speak knowledgably. See how you translated the similar expression there. Alternate translation: “I will be able to speak knowledgably because Spirit of God made me; yes, it was Shaddai who breathed the breath of life into me” -33:5 ikf4 rc://*/ta/man/translate/figs-metaphor array {your words} & station yourself 1 While they are used in other contexts as well, the words translated as **array** and **station** can have the sense of organizing troops into formations and placing them on a field of battle in order to defend a certain position. Elihu may be speaking as if Job’s words were troops that he wanted him to organize and as if Job himself were an army that should make a stand on a battlefield. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “organize what you want to say … prepare to defend yourself” -33:5 k010 rc://*/ta/man/translate/figs-metonymy to my face 1 Here the word **face** represents the presence of a person by association with the way people can see the face of someone who is present. Alternate translation: “in my presence” or “to me personally” -33:6 dis8 rc://*/ta/man/translate/figs-explicit I am for God according to your mouth 1 Elihu could be using the term **mouth** to mean: (1) what Job said when he wished that God would respond to him. Job said something like this in [31:35](../01/01.md) and in several other places earlier in his speeches. Alternate translation: “I will reply to you on behalf of God, as you wished” (2) Job himself. Elihu would be using part of Job, the part he has been using to pursue his case against God, to mean all of Job. If you follow this second interpretation in your translation, you may wish to put the sentence break at the end of the verse rather than in the middle of the verse, since the two halves of the verse would be parallel statements. Alternate translation: “I am just like you to God” -33:6 q828 rc://*/ta/man/translate/figs-activepassive I too have been formed from clay 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who does the action, the context suggests that it is God. Alternate translation: “God formed me too from clay” -33:6 ym3b rc://*/ta/man/translate/figs-metaphor I too have been formed from clay 1 Elihu is speaking as if God had literally **formed** him from **clay**. He is indicating that he is only a mortal human being by alluding to the way that God originally formed humans from the dust of the earth. The Bible presents this concept in [Genesis 2:7](../02/07.md)). As the next verse makes clear, Elihu is reassuring Job that he does not have to be afraid of how he will respond to him, in contrast with the way Job said in [30:21–23](../30/21.md) and other places that he was afraid that God would respond to him violently and with great force. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “I am only a mortal human being” -33:7 dmb1 rc://*/ta/man/translate/figs-possession my fear 1 Elihu is using this possessive form to describe Job’s fear of him, not his own fear of something. It may be helpful clarify this for your readers. Alternate translation: “the fear of me” -33:7 y53l rc://*/ta/man/translate/figs-metaphor and my pressure will not be heavy on you 1 Elihu is speaking as if he might literally use his arms and hands to push down hard on Job and keep him from getting up, although he says that he will not do that. He means that he will not treat Job severely. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “and I will not treat you severely” -33:8 zu7c rc://*/ta/man/translate/figs-metonymy you have spoken in my ears 1 Elihu is using the term **ears** by association to mean hearing. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “you have spoken in my hearing” or “you have spoken while I was listening” -33:8 c2f7 rc://*/ta/man/translate/figs-metonymy and I have heard the sound of the words 1 Elihu is using the term **words** to mean what Job has said by using words. Elihu may be referring to the **sound** of the words to mean the exact words, that is, exactly what Job said. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and this is exactly what I heard you say” -33:9 f62q rc://*/ta/man/translate/writing-quotations ‘I {am} pure, without transgression; I {am} innocent, and iniquity {is} not to me 1 In this verse and the next two verses, Elihu is telling what he heard Job say. You may wish to indicate that with an introductory phrase. While Elihu quotes many words and phrases directly from Job’s speeches (for example, Job described his prayer as “pure” in [16:17](../16/17.md)), this is a general summary, not a series of exact quotations. Nevertheless, you may wish to present verses 9–11 as a direct quotation. Alternate translation: “You have said, ‘I am pure, without transgression; I am innocent, and I have no iniquity” -33:9 h3f9 rc://*/ta/man/translate/figs-quotesinquotes ‘I {am} pure, without transgression; I {am} innocent, and iniquity {is} not to me 1 If it would be clearer in your language, you could translate verses 9–11 so that there is not a quotation within a quotation. Alternate translation: “You have said that you are pure, without transgression; you have said that you are innocent and that you have no iniquity” -33:10 f8tf rc://*/ta/man/translate/figs-quotesinquotes Behold, he finds occasions against me; he considers me an enemy to him 1 Elihu is continuing to provide a general summary of what he heard Job say, directly quoting certain words and phrases. For example, Job asked God in [13:24](../13/24.md) why God considered him an enemy. If you decided to translate the previous verse as an indirect quotation, you can continue to do that here. Alternate translation: “You have said that God finds occasions against you and that he considers you to be his enemy” -33:11 w3ja rc://*/ta/man/translate/figs-quotesinquotes He puts my feet in shackles; he watches all of my paths.’ 1 Elihu is continuing to provide a general summary of what he heard Job say. In this verse he quotes directly what Job said in [13:27](../13/27.md). If you decided to translate the previous two verses as an indirect quotation, you can continue to do that here. Alternate translation: “You have said that God puts your feet in shackles and that he watches all of your paths.’ -33:11 ra4e rc://*/ta/man/translate/figs-metaphor He puts my feet in shackles; he watches all of my paths.’ 1 Job spoke as if God had literally put his **feet** in **shackles** and as if his courses of action were literally **paths** that he was walking along. If you chose to express the ideas behind these images rather than the images themselves in [13:27](../13/27.md), you can do the same thing here so that it will be clear that Elihu is quoting what Job said there. -33:12 bbu1 rc://*/ta/man/translate/figs-explicit {in} this 1 By **this**, Elihu seems to mean Job’s belief that God was not treating him fairly, which Elihu has just summarized. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “in thinking that God is not treating you fairly,” -33:12 k011 rc://*/ta/man/translate/grammar-connect-logic-result {in} this you are not right & for God is greater than man 1 If it would be more natural in your language, you could move this phrase to the start of the verse (after **Behold**), since it gives the reason why Elihu says that Job is **not right**. Alternate translation: “since God is greater than man, you have misunderstood how he is treating you” -33:12 k012 rc://*/ta/man/translate/figs-gendernotations than man 1 As the General Notes to this chapter discuss, here the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “than humans” -33:13 z74q rc://*/ta/man/translate/figs-rquestion Why do you contend against him, that does not answer any of one’s words? 1 Elihu is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “You should not contend against him, that does not answer any of one’s words” -33:13 m749 rc://*/ta/man/translate/figs-explicit that does not answer any of one's words 1 Elihu could be saying: (1) that Job’s complaint is that God has not responded to his questions and protests. In that case, Elihu would be using the term translated **words** to mean what Job has been saying. Alternate translation: “that he does not respond when one speaks to him” (2) that God does not given an account for his own actions. The term translated **words** can also describe the matters with which someone is concerned or the things that someone does. Alternate translation: “that he does not account to anyone for how he treats that person” -33:13 k013 rc://*/ta/man/translate/figs-123person that does not answer any of one’s words 1 Since Elihu is speaking to Job and he probably means that Job is complaining that God is not answering him, you could translate this in the second person if that would be more natural in your language. Alternate translation: “that does not answer any of your words” or “that he does not respond when you speak to him” -33:13 k014 rc://*/ta/man/translate/figs-quotations that does not answer any of one’s words 1 It may be more natural in your language to make this a direct quotation. Alternate translation: “saying, ‘He does not answer any of my words’” or “saying, ‘He does not respond when I speak to him’” -33:14 gyh6 rc://*/ta/man/translate/writing-poetry God speaks once—yes, twice 1 As Eliphaz did in [5:19](../05/19.md), here Elihu is naming a number that should be sufficient to illustrate his point and then increasing that number by one for emphasis. This was a common device in Hebrew poetry, but if a speaker of your language would not do this, in your translation you could express the emphasis another way. Alternate translation: “God indeed speaks to people” -33:14 k015 rc://*/ta/man/translate/grammar-connect-logic-contrast one does not perceive it 1 Elihu is drawing an implicit contrast between God’s genuine speaking and people’s failure to perceive it. You may wish to indicate this contrast explicitly in your translation. Alternate translation: “the only problem is, people do not perceive it” -33:15 zz7a rc://*/ta/man/translate/figs-explicit in a vision of the night, in the falling of deep sleep upon men 1 Elihu is using two of the same phrases that Eliphaz used in [4:13](../01/01.md) in order to make a very similar point. The implication is that Elihu believes that Eliphaz was right to say what he did. Since Elihu is echoing Eliphaz implicitly, it would probably not be appropriate to add an explicit phrase to the text saying something like “as Eliphaz said,” but it may be helpful to translate the phrases here the same way you did in [4:13](../01/01.md). -33:15 vq5q rc://*/ta/man/translate/translate-plural in slumbers 1 Elihu is using the plural form **slumbers** in a context where the singular term “slumber” would suffice. This suggests that he is using the plural form for emphasis. Your language may use plural forms in the same way. If not, you could express the meaning in another way. Alternate translation: “in sound slumber” -33:16 k016 rc://*/ta/man/translate/grammar-collectivenouns God opens the ear of men 1 Since Elihu is speaking of many people, if you retain the term **ear** in your translation, it may be more natural in your language to use the plural form of the word. Alternate translation: “God opens the ears of people” -33:16 cgu3 rc://*/ta/man/translate/figs-metonymy God opens the ear of men 1 Elihu is using the term **ear** by association to mean hearing. When he says that God **opens** people’s ears, he means that God enables them to hear. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “God enables people to hear him speaking” -33:16 k017 rc://*/ta/man/translate/figs-idiom God opens the ear of men 1 In this context, hearing represents understanding. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “God enables people to understand what he is saying to them” -33:16 k018 rc://*/ta/man/translate/figs-possession and seals their correction 1 Elihu is using the possessive form **their correction** to describe the correction that God gives to people, not the correction that people give. It may be helpful clarify this for your readers. Alternate translation: “and seals the correction that he gives to them” -33:16 k019 rc://*/ta/man/translate/figs-metaphor and seals their correction 1 Elihu is speaking as if God literally placed a seal over the **correction** that he gave to people. He means that God preserves the value and influence of the correction. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “and enables them to appreciate and benefit from the correction that he gives to them” -33:17 k020 rc://*/ta/man/translate/figs-explicit to bring a man back from {his} doing 1 Elihu is speaking implicitly of a person **doing** something that was wrong. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “to bring a person back from doing what is wrong” -33:17 qd6y rc://*/ta/man/translate/figs-metaphor to bring a man back from {his} doing 1 Elihu is speaking as if God would literally **bring** a person who was doing wrong **back** from a certain place. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “to warn that person to stop doing what is wrong” -33:17 k021 rc://*/ta/man/translate/figs-metaphor and to conceal pride from a man 1 Elihu is speaking as if **pride** were literally an object that God would **conceal** from a person. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “and to keep that person from becoming proud” -33:18 t4um rc://*/ta/man/translate/writing-pronouns He spares his soul 1 The pronoun **He** refers to God, and the pronoun **his** refers to a person. It may be helpful to clarify this for your readers. Alternate translation: “God spares a person’s soul” -33:18 d93m rc://*/ta/man/translate/figs-synecdoche his soul & and his life 1 Elihu is using parts of a person, his **soul** and his **life**, to mean all of him in the act of being spared from death. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “him … and he spares him” -33:18 lgc1 rc://*/ta/man/translate/figs-euphemism from crossing over 1 Elihu is using the phrase **crossing over** to mean “dying.” This is a poetic way of referring to death; it suggests the image of crossing a river that is the boundary between one territory and another. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “from dying” -33:18 bd6l rc://*/ta/man/translate/figs-metonymy by a weapon 1 Elihu is using the term **weapon** by association to being killed by a weapon. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “by being killed by a weapon” -33:19 pgn6 rc://*/ta/man/translate/figs-activepassive He is also chastened 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “God also chastenes a person” -33:19 x9jg rc://*/ta/man/translate/figs-metaphor and the strife of his bones {is} continual 1 Elihu is speaking as if there were literally **strife** or warfare among the **bones** of this person. He is using an image similar to the one that Job used in [30:17](../30/17.md) when he said, “Night pierces my bones.” Job meant that he got a stabbing sensation of pain in his body when he lay down at night. Here Elihu speaks similarly as if Job’s bones were being wounded in battle and Job was feeling the pain of that. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “and he feels continual discomfort in his body” -33:20 ubm9 rc://*/ta/man/translate/figs-ellipsis and his soul food of desire 1 Elihu is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “and his soul abhors food of desire” -33:20 k022 rc://*/ta/man/translate/figs-synecdoche so his life & and his soul 1 Elihu is using parts of a person, his **life** and his **soul**, to mean all of him in the act of abhorring food. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “so he … and he abhors” -33:20 k023 rc://*/ta/man/translate/figs-synecdoche bread 1 Elihu is using one kind of food, **bread**, to mean food in general. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “food” -33:20 x7zp rc://*/ta/man/translate/figs-possession food of desire 1 Elihu is using this possessive form to describe **food** that a person would especially **desire**, not food that belongs to desire. It may be helpful clarify this for your readers. Alternate translation: “desirable food” or “delicacies” -33:21 f64y rc://*/ta/man/translate/figs-activepassive not seen, are exposed 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “which people could not see before, become visible” -33:22 gup8 rc://*/ta/man/translate/figs-synecdoche And his soul & and his life 1 Elihu is using parts of a person, his **soul** and his **life**, to mean all of him in the act of approaching death. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “And he … and he draws near” -33:22 ne1h rc://*/ta/man/translate/figs-explicit to the ones causing death 1 Elihu may be referring implicitly to specific angels who were believed to be agents through whom God caused people to die. (There are suggestions of this in [2 Samuel 24:16](../2sa/24/16.md) and [Psalm 78:49](../psa/78/49.md).) You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “to the angels of death” -33:23 kt34 rc://*/ta/man/translate/grammar-connect-logic-contrast If 1 Elihu is drawing an implict contrast between the angels of death whom he described in the previous verse and the type of angel he describes in this verse, who helps keep a person from going “down to the pit” (as he says in the next verse). If it would be helpful to your readers, you could indicate the contrast explicitly in your translation. Alternate translation: “But if” -33:23 k024 rc://*/ta/man/translate/figs-explicit an interpreter 1 The word translated **interpreter** is used elsewhere in the Bible to mean someone who translates what someone says in one language into another language, for example, in [Genesis 42:23](../42/23.md). Here, however, it implicitly means someone who speaks on behalf of another person, not necessarily translating what that person says into another language. Alternate translation: “an advocate” or “a spokesman” -33:23 zbw1 rc://*/ta/man/translate/figs-idiom one of a thousand 1 Elihu does not necessarily mean that exactly **one** out of every **thousand** angels is an interpreter such as he describes. Instead, this expression may mean in a general sense that such angels are rare. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “that rare kind of angel” -33:23 k025 rc://*/ta/man/translate/figs-explicit to declare to a man his uprightness 1 This could mean: (1) that the angel would **declare** to a person how he would need to change his actions so that he would be upright or have a right standing with God (**his** would refer to the person) or so that his actions would conform to God’s **uprightness** (**his** would refer to God). Alternate translation: “to declare to a person how he needs to change his actions in order to become upright” (2) that the angel would **declare** to God on behalf of a person (the word translated **to** would mean “for”) that the person was upright or had the potential to change his actions and become upright and so did not need to die. Alternate translation: “to declare to God on a person’s behalf that he is upright” -33:24 k026 rc://*/ta/man/translate/writing-pronouns and he is gracious to him 1 The pronoun **he** refers to God and the pronoun **him** refers to the person whom Elihu has been describing. It may be helpful to clarify this for your readers. Alternate translation: “and God is gracious to that person” -33:24 a1rp rc://*/ta/man/translate/figs-quotesinquotes and says, ‘Spare him from going down to the pit, I have found a ransom,’ 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “and tells the angels of death to spare him from going down to the pit because he has found a ransom” -33:24 es6z rc://*/ta/man/translate/figs-abstractnouns I have found a ransom 1 If your language does not use an abstract noun for the idea of **ransom**, you could express the same idea in another way. See the discussion of this idea in the General Notes to this chapter. Alternate translation: “I have found a good reason to spare him” -33:24 k027 rc://*/ta/man/translate/figs-explicit I have found a ransom 1 The word **found** does not mean that God was not aware where this **ransom** was and had to look for it and finally found it. Rather, it means that when the suffering person repented, this was a consideration that helped provide grounds for sparing him. (See the discussion in the General Notes to this chapter.) You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “I have recognized a good reason to spare him” -33:25 mu51 rc://*/ta/man/translate/figs-synecdoche his flesh 1 Elihu is using one part of this person’s body, his **flesh**, to mean his whole body in the act of being rejuvenated. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “his body” -33:25 k7le rc://*/ta/man/translate/figs-personification it returns to the days of his youth 1 Elihu is speaking of this person’s **flesh** as if it were a living thing that could go back in time to his **youth**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “it becomes as it was in the days of his youth” -33:25 n9hs rc://*/ta/man/translate/figs-idiom to the days of his youth 1 Elihu is using the term **days** to refer to a specific time. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to the time of his youth” -33:26 k028 rc://*/ta/man/translate/writing-pronouns and he will accept him, and he will see his face with joy 1 The pronoun **he** means God in the first instance and, in the second instance, the person whom Elihu has been describing. The pronoun **him** refers to this person, and the pronoun **his** refers to God. It may be helpful to clarify this for your readers. Alternate translation: “and God will accept this person, and the person will see God’s face with joy” -33:26 yt2q rc://*/ta/man/translate/figs-metonymy and he will see his face 1 Here the word **face** represents the presence of a person by association with the way people can see the face of someone who is present. Based on what Elihu says in the next two verses, this probably means that he will come into God’s presence in a temple. Alternate translation: “and he will come into God’s presence in a temple” -33:26 d3zd rc://*/ta/man/translate/figs-explicit for he will restore to the man his righteousness 1 This could mean: Alternate translation: (1) “for God will restore the man to a right standing with him” or (2) “and God will restore his reputation as a righteous person” or (3) “and God will set things right for the man again” -33:27 k029 rc://*/ta/man/translate/figs-explicit He will sing to men 1 Elihu assumes that Job will understand that by **sing**, he means that the person will go to a temple and publicly sing a song of thanksgiving to celebrate how God has delivered him, as was the custom in this culture. You could say that explicitly if that would be helpful to your readers. Alternate translation: “He will sing a song of thanksgiving in a temple” -33:27 t53p rc://*/ta/man/translate/figs-quotesinquotes and say, ‘I sinned and I turned aside uprightness, but he did not requite to me 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “and say that he sinned and turned aside uprightness but that God did not requite to him” -33:27 k030 rc://*/ta/man/translate/figs-abstractnouns and I turned aside uprightness 1 If your language does not use an abstract noun for the idea of **uprightness**, you could express the same idea in another way. Alternate translation: “and I turned aside what was right” -33:27 k031 rc://*/ta/man/translate/figs-personification and I turned aside uprightness 1 Elihu is speaking of **uprightness** as if it were a living thing that had been walking down the right path and he **turned** it **aside** so that it began going down the wrong path. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “I did what was not right” -33:28 u2a3 rc://*/ta/man/translate/figs-quotesinquotes He has redeemed my soul from going over into the pit, and my life will see light 1 If you decided in the previous verse to translate this quotation in such a way that there would not be a quotation within a quotation, you can continue doing that here. Alternate translation: “He will say that God has redeemed his soul from going over into the pit and that his life life will see light” -33:28 wt12 rc://*/ta/man/translate/figs-synecdoche my soul & and my life 1 Elihu is using parts of this person, his **soul** and his **life**, to mean all of him in the act of being redeemed. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “me … and I” -33:28 f6ps rc://*/ta/man/translate/figs-metonymy and my life will see light 1 This person is using the term **light** by association to mean life on earth. As in many other places in the book, here the realm of the living is describe as a place of light, by contrast with the realm of the dead, which is a place of darkness. (For example, in [18:18](../18/18.md), “They will drive him from light into darkness, and they will chase him from the world.”) If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and I will continue to live on earth” -33:29 w47t rc://*/ta/man/translate/figs-parallelism twice, thrice 1 As he did in verse 14, here Elihu is naming a number that should be sufficient to illustrate his point and then increasing that number by one for emphasis. This was a common device in Hebrew poetry, but if a speaker of your language would not do this, in your translation you could express the emphasis another way. Alternate translation: “again and again” -33:29 m27i rc://*/ta/man/translate/figs-synecdoche his soul 1 Elihu is using one part of this person, his **soul**, to mean all of him. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “him” -33:30 myd4 rc://*/ta/man/translate/figs-activepassive for being enlightened with the light of the living 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “so that he can enlighten him with the light of the living” -33:30 k032 rc://*/ta/man/translate/figs-nominaladj for being enlightened with the light of the living 1 Elihu is using the plural adjective **living** as a noun to mean a certain group of people. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “so that he can enlighten him with the light of living people” -33:30 k033 rc://*/ta/man/translate/figs-possession for being enlightened with the light of the living 1 Elihu is using the possessive form **the light of the living** to describe the light that living people have, by they see, not light that living people give off. It may be helpful clarify this for your readers. Alternate translation: “so that he can enlighten him with the light that living people have” -33:30 k034 rc://*/ta/man/translate/figs-metonymy for being enlightened with the light of the living 1 As in verse 38, the term **light** refers by association to life on earth. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “so that he can restore him to life among the other people who live on earth” -33:31 z1l9 rc://*/ta/man/translate/writing-pronouns and I will speak 1 For emphasis, Elihu is stating the pronoun **I**, whose meaning is already present in the verb translated **speak**. If your language can state implied pronouns explicitly for emphasis, you may want to use that construction here in your translation. Other languages may have other ways of bringing out this emphasis. Alternate translation: “and let me be the one who speaks” -33:32 k035 rc://*/ta/man/translate/ grammar-connect-time-sequential If 1 Since Elihu told Job in the previous verse to **listen** and be **silent**, when he tells him in this verse to **speak** and **answer**, he implicitly means that Job should do this only after listening to him. You could indicate this in your translation if that would be helpful to your readers. Alternate translation: “Then if” -33:32 k036 rc://*/ta/man/translate/figs-metonymy there are words 1 Elihu is using the term **words** to mean what Job would say by using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “you have something to say” -33:32 g3l6 rc://*/ta/man/translate/figs-explicit I desire to justify you 1 Elihu seems to mean that he desires to show that Job has been right in saying that God is not punishing him for committing sin. Elihu has been suggesting that Job’s sufferings are instead a warning from God not to take a sinful course of action. You could indicate that explicitly in your translation if it would be helpful to your readers. Alternate translation: “I am trying to show that you have been right in saying that God is not punishing you for committing sin” -33:33 k037 rc://*/ta/man/translate/grammar-connect-logic-contrast If 1 Elihu is implicitly drawing a contrast, suggesting that, on the other hand, Job may not have anything to say once he has listened to him further. If it would be helpful to your readers, you could indicate the contrast explicitly in your translation. Alternate translation: “But if” -33:33 k038 rc://*/ta/man/translate/writing-pronouns you listen to me 1 For emphasis, Elihu is stating the pronoun **you**, whose meaning is already present in the verb translated **listen**. If your language can state implied pronouns explicitly for emphasis, you may want to use that construction here in your translation. Other languages may have other ways of bringing out this emphasis. Alternate translation: “you be the one who listens while I speak” -33:33 k039 rc://*/ta/man/translate/figs-abstractnouns wisdom 1 If your language does not use an abstract noun for the idea of **wisdom**, you could express the same idea in another way. Alternate translation: “what is wise” +33:1 m7lu rc://*/ta/man/translate/figs-metonymy מִלָּ֑⁠י וְֽ⁠כָל־דְּבָרַ֥⁠י 1 As the General Notes to this chapter discuss, Elihu is using the term **words** to mean what he wants to say by using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “what I have to say … all that I tell you” +33:2 j572 rc://*/ta/man/translate/figs-pastforfuture נָ֭א פָּתַ֣חְתִּי פִ֑⁠י דִּבְּרָ֖ה לְשׁוֹנִ֣⁠י בְ⁠חִכִּֽ⁠י 1 Elihu is using the past tense to describe something that he intends to do in the immediate future. He is doing that in order to indicate his resolve to do what he describes. Alternate translation: “I am now about to open my mouth; my tongue is about to speak on my palate” +33:2 k006 rc://*/ta/man/translate/figs-synecdoche נָ֭א פָּתַ֣חְתִּי פִ֑⁠י 1 Elihu is using the first part of the speaking process, opening one’s **mouth**, to mean the entire process of speaking. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “I am now about to speak” +33:2 k007 rc://*/ta/man/translate/figs-personification דִּבְּרָ֖ה לְשׁוֹנִ֣⁠י בְ⁠חִכִּֽ⁠י 1 Elihu is speaking of his **tongue** as if it were a living thing that could speak on its own. He means that he is about to use his tongue to form words by touching it against his **palate** and other places in his mouth. Your language may have a similar expression that you could use in your translation. Alternate translation: “the words are on the tip of my tongue” +33:3 k008 rc://*/ta/man/translate/figs-metonymy אֲמָרָ֑⁠י 1 Elihu is using the term **words** to mean what he plans to say by using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “I will speak” +33:3 u1kk rc://*/ta/man/translate/figs-metaphor יֹֽשֶׁר־לִבִּ֥⁠י 1 Elihu is using his **heart** to represent his character. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “from the uprightness of my character” +33:3 k009 rc://*/ta/man/translate/figs-abstractnouns יֹֽשֶׁר־לִבִּ֥⁠י 1 If your language does not use an abstract noun for the idea of **uprightness**, you could express the same idea in another way. Alternate translation: “as someone whose character is upright” +33:3 j6sd rc://*/ta/man/translate/figs-personification וְ⁠דַ֥עַת שְׂ֝פָתַ֗⁠י בָּר֥וּר מִלֵּֽלוּ 1 Elihu is speaking of his **lips** as if they were living things that could **speak** on their own. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “what I say will be pure knowledge” +33:4 g749 rc://*/ta/man/translate/grammar-connect-logic-result רֽוּחַ־אֵ֥ל עָשָׂ֑תְ⁠נִי וְ⁠נִשְׁמַ֖ת שַׁדַּ֣י תְּחַיֵּֽ⁠נִי 1 Elihu is reasserting the reason he gave in [32:8](../32/08.md) to account for how he will be able to speak knowledgably. See how you translated the similar expression there. Alternate translation: “I will be able to speak knowledgably because Spirit of God made me; yes, it was Shaddai who breathed the breath of life into me” +33:5 ikf4 rc://*/ta/man/translate/figs-metaphor עֶרְכָ֥⁠ה & הִתְיַצָּֽבָ⁠ה 1 The words translated as **array** and **station** can have the sense of organizing troops into formations and placing them on a field of battle in order to defend a certain position. Elihu is probably be speaking as if Job’s words were troops that he wanted him to organize and as if Job himself were an army that should make a stand on a battlefield. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “organize what you want to say … prepare to defend yourself” +33:5 k010 rc://*/ta/man/translate/figs-metonymy לְ֝⁠פָנַ֗⁠י 1 Here the word **face** represents the presence of a person by association with the way people can see the face of someone who is present. Alternate translation: “in my presence” or “to me personally” +33:6 dis8 rc://*/ta/man/translate/figs-explicit אֲנִ֣י כְ⁠פִ֣י⁠ךָ לָ⁠אֵ֑ל 1 Elihu could be using the term **mouth** to mean: (1) what Job said when he wished that God would respond to him. Job said something like this in [31:35](../01/01.md) and in several other places earlier in his speeches. Alternate translation: “I will reply to you on behalf of God, as you wished” (2) Job himself. Elihu would be using part of Job, the part he has been using to pursue his case against God, to mean all of Job. If you follow this second interpretation in your translation, you may wish to put the sentence break at the end of the verse rather than in the middle of the verse, since the two halves of the verse would be parallel statements. Alternate translation: “I am just like you to God” +33:6 q828 rc://*/ta/man/translate/figs-activepassive מֵ֝⁠חֹ֗מֶר קֹרַ֥צְתִּי גַם־אָֽנִי 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who does the action, the context suggests that it is God. Alternate translation: “God formed me too from clay” +33:6 ym3b rc://*/ta/man/translate/figs-metaphor מֵ֝⁠חֹ֗מֶר קֹרַ֥צְתִּי גַם־אָֽנִי 1 Elihu is speaking as if God had literally **formed** him from **clay**. He is indicating that he is only a mortal human being by alluding to the way that God originally formed humans from the dust of the earth. The Bible presents this concept in [Genesis 2:7](../02/07.md)). As the next verse makes clear, Elihu is reassuring Job that he does not have to be afraid of how he will respond to him, in contrast with the way Job said in [30:21–23](../30/21.md) and other places that he was afraid that God would respond to him violently and with great force. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “I am only a mortal human being” +33:7 dmb1 rc://*/ta/man/translate/figs-possession אֵ֭מָתִ⁠י 1 Elihu is using this possessive form to describe Job’s fear of him, not his own fear of something. It may be helpful clarify this for your readers. Alternate translation: “the fear of me” +33:7 y53l rc://*/ta/man/translate/figs-metaphor וְ֝⁠אַכְפִּ֗⁠י עָלֶ֥י⁠ךָ לֹא־יִכְבָּֽד 1 Elihu is speaking as if he might literally use his arms and hands to push down hard on Job and keep him from getting up, although he says that he will not do that. He means that he will not treat Job severely. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “and I will not treat you severely” +33:8 zu7c rc://*/ta/man/translate/figs-metonymy אָמַ֣רְתָּ בְ⁠אָזְנָ֑⁠י 1 Elihu is using the term **ears** by association to mean hearing. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “you have spoken in my hearing” or “you have spoken while I was listening” +33:8 c2f7 rc://*/ta/man/translate/figs-metonymy וְ⁠ק֖וֹל מִלִּ֣ין אֶשְׁמָֽע 1 Elihu is using the term **words** to mean what Job has said by using words. Elihu may be referring to the **sound** of the words to mean the exact words, that is, exactly what Job said. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and this is exactly what I heard you say” +33:9 f62q rc://*/ta/man/translate/writing-quotations זַ֥ךְ אֲנִ֗י בְּֽלִ֫י פָ֥שַׁע חַ֥ף אָנֹכִ֑י וְ⁠לֹ֖א עָוֺ֣ן לִֽ⁠י 1 In this verse and the next two verses, Elihu is telling what he heard Job say. You may wish to indicate that with an introductory phrase. While Elihu quotes many words and phrases directly from Job’s speeches (for example, Job described his prayer as “pure” in [16:17](../16/17.md)), this is a general summary, not a series of exact quotations. Nevertheless, you may wish to present verses 9–11 as a direct quotation. Alternate translation: “You have said, ‘I am pure, without transgression; I am innocent, and I have no iniquity” +33:9 h3f9 rc://*/ta/man/translate/figs-quotesinquotes זַ֥ךְ אֲנִ֗י בְּֽלִ֫י פָ֥שַׁע חַ֥ף אָנֹכִ֑י וְ⁠לֹ֖א עָוֺ֣ן לִֽ⁠י 1 If it would be clearer in your language, you could translate verses 9–11 so that there is not a quotation within a quotation. Alternate translation: “You have said that you are pure, without transgression; you have said that you are innocent and that you have no iniquity” +33:10 f8tf rc://*/ta/man/translate/figs-quotesinquotes הֵ֣ן תְּ֭נוּאוֹת עָלַ֣⁠י יִמְצָ֑א יַחְשְׁבֵ֖⁠נִי לְ⁠אוֹיֵ֣ב לֽ⁠וֹ 1 Elihu is continuing to provide a general summary of what he heard Job say, directly quoting certain words and phrases. For example, Job asked God in [13:24](../13/24.md) why God considered him an enemy. If you decided to translate the previous verse as an indirect quotation, you can continue to do that here. Alternate translation: “You have said that God finds occasions against you and that he considers you to be his enemy” +33:11 w3ja rc://*/ta/man/translate/figs-quotesinquotes יָשֵׂ֣ם בַּ⁠סַּ֣ד רַגְלָ֑⁠י יִ֝שְׁמֹ֗ר כָּל־אָרְחֹתָֽ⁠י 1 Elihu is continuing to provide a general summary of what he heard Job say. In this verse he quotes directly what Job said in [13:27](../13/27.md). If you decided to translate the previous two verses as an indirect quotation, you can continue to do that here. Alternate translation: “You have said that God puts your feet in shackles and that he watches all of your paths.’ +33:11 ra4e rc://*/ta/man/translate/figs-metaphor יָשֵׂ֣ם בַּ⁠סַּ֣ד רַגְלָ֑⁠י יִ֝שְׁמֹ֗ר כָּל־אָרְחֹתָֽ⁠י 1 Job spoke as if God had literally put his **feet** in **shackles** and as if his courses of action were literally **paths** that he was walking along. If you chose to express the ideas behind these images rather than the images themselves in [13:27](../13/27.md), you can do the same thing here so that it will be clear that Elihu is quoting what Job said there. +33:12 bbu1 rc://*/ta/man/translate/figs-explicit זֹ֣את 1 By **this**, Elihu seems to mean Job’s belief that God was not treating him fairly, which Elihu has just summarized. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “in thinking that God is not treating you fairly,” +33:12 k011 rc://*/ta/man/translate/grammar-connect-logic-result זֹ֣את לֹא־צָדַ֣קְתָּ & כִּֽי־יִרְבֶּ֥ה אֱ֝ל֗וֹהַ מֵ⁠אֱנֽוֹשׁ 1 If it would be more natural in your language, you could move this phrase to the start of the verse (after **Behold**), since it gives the reason why Elihu says that Job is **not right**. Alternate translation: “since God is greater than man, you have misunderstood how he is treating you” +33:12 k012 rc://*/ta/man/translate/figs-gendernotations מֵ⁠אֱנֽוֹשׁ 1 As the General Notes to this chapter discuss, here the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “than humans” +33:13 z74q rc://*/ta/man/translate/figs-rquestion מַ֭דּוּעַ אֵלָ֣י⁠ו רִיב֑וֹתָ כִּ֥י כָל־דְּ֝בָרָ֗י⁠ו לֹ֣א־יַעֲנֶֽה 1 Elihu is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “You should not contend against him, that does not answer any of one’s words” +33:13 m749 rc://*/ta/man/translate/figs-explicit כִּ֥י כָל־דְּ֝בָרָ֗י⁠ו לֹ֣א־יַעֲנֶֽה 1 Elihu could be saying: (1) that Job’s complaint is that God has not responded to his questions and protests. In that case, Elihu would be using the term translated **words** to mean what Job has been saying. Alternate translation: “that he does not respond when one speaks to him” (2) that God does not given an account for his own actions. The term translated **words** can also describe the matters with which someone is concerned or the things that someone does. Alternate translation: “that he does not account to anyone for how he treats that person” +33:13 k013 rc://*/ta/man/translate/figs-123person כִּ֥י כָל־דְּ֝בָרָ֗י⁠ו לֹ֣א־יַעֲנֶֽה 1 Since Elihu is speaking to Job and he probably means that Job is complaining that God is not answering him, you could translate this in the second person if that would be more natural in your language. Alternate translation: “that does not answer any of your words” or “that he does not respond when you speak to him” +33:13 k014 rc://*/ta/man/translate/figs-quotations כִּ֥י כָל־דְּ֝בָרָ֗י⁠ו לֹ֣א־יַעֲנֶֽה 1 It may be more natural in your language to make this a direct quotation. Alternate translation: “saying, ‘He does not answer any of my words’” or “saying, ‘He does not respond when I speak to him’” +33:14 gyh6 rc://*/ta/man/translate/writing-poetry בְ⁠אַחַ֥ת יְדַבֶּר־אֵ֑ל וּ֝⁠בִ⁠שְׁתַּ֗יִם 1 As Eliphaz did in [5:19](../05/19.md), here Elihu is naming a number that should be sufficient to illustrate his point and then increasing that number by one for emphasis. This was a common device in Hebrew poetry, but if a speaker of your language would not do this, in your translation you could express the emphasis another way. Alternate translation: “God indeed speaks to people” +33:14 k015 rc://*/ta/man/translate/grammar-connect-logic-contrast לֹ֣א יְשׁוּרֶֽ⁠נָּה 1 Elihu is drawing an implicit contrast between God’s genuine speaking and people’s failure to perceive it. You may wish to indicate this contrast explicitly in your translation. Alternate translation: “the only problem is, people do not perceive it” +33:15 zz7a rc://*/ta/man/translate/figs-explicit בַּ⁠חֲל֤וֹם ׀ חֶזְי֬וֹן לַ֗יְלָה בִּ⁠נְפֹ֣ל תַּ֭רְדֵּמָה עַל־אֲנָשִׁ֑ים 1 Elihu is using two of the same phrases that Eliphaz used in [4:13](../01/01.md) in order to make a very similar point. The implication is that Elihu believes that Eliphaz was right to say what he did. Since Elihu is echoing Eliphaz implicitly, it would probably not be appropriate to add an explicit phrase to the text saying something like “as Eliphaz said,” but it may be helpful to translate the phrases here the same way you did in [4:13](../01/01.md). +33:15 vq5q rc://*/ta/man/translate/translate-plural בִּ֝⁠תְנוּמ֗וֹת 1 Elihu is using the plural form **slumbers** in a context where the singular term “slumber” would suffice. This suggests that he is using the plural form for emphasis. Your language may use plural forms in the same way. If not, you could express the meaning in another way. Alternate translation: “in sound slumber” +33:16 k016 rc://*/ta/man/translate/grammar-collectivenouns יִ֭גְלֶה אֹ֣זֶן אֲנָשִׁ֑ים 1 Since Elihu is speaking of many people, if you retain the term **ear** in your translation, it may be more natural in your language to use the plural form of the word. Alternate translation: “God opens the ears of people” +33:16 cgu3 rc://*/ta/man/translate/figs-metonymy יִ֭גְלֶה אֹ֣זֶן אֲנָשִׁ֑ים 1 Elihu is using the term **ear** by association to mean hearing. When he says that God **opens** people’s ears, he means that God enables them to hear. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “God enables people to hear him speaking” +33:16 k017 rc://*/ta/man/translate/figs-idiom יִ֭גְלֶה אֹ֣זֶן אֲנָשִׁ֑ים 1 In this context, hearing represents understanding. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “God enables people to understand what he is saying to them” +33:16 k018 rc://*/ta/man/translate/figs-possession וּ⁠בְ⁠מֹ֖סָרָ֣⁠ם יַחְתֹּֽם 1 Elihu is using the possessive form **their correction** to describe the correction that God gives to people, not the correction that people give. It may be helpful clarify this for your readers. Alternate translation: “and seals the correction that he gives to them” +33:16 k019 rc://*/ta/man/translate/figs-metaphor וּ⁠בְ⁠מֹ֖סָרָ֣⁠ם יַחְתֹּֽם 1 Elihu is speaking as if God literally placed a seal over the **correction** that he gave to people. He means that God preserves the value and influence of the correction. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “and enables them to appreciate and benefit from the correction that he gives to them” +33:17 k020 rc://*/ta/man/translate/figs-explicit לְ֭⁠הָסִיר אָדָ֣ם מַעֲשֶׂ֑ה 1 Elihu is speaking implicitly of a person **doing** something that was wrong. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “to bring a person back from doing what is wrong” +33:17 qd6y rc://*/ta/man/translate/figs-metaphor לְ֭⁠הָסִיר אָדָ֣ם מַעֲשֶׂ֑ה 1 Elihu is speaking as if God would literally **bring** a person who was doing wrong **back** from a certain place. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “to warn that person to stop doing what is wrong” +33:17 k021 rc://*/ta/man/translate/figs-metaphor וְ⁠גֵוָ֖ה מִ⁠גֶּ֣בֶר יְכַסֶּֽה 1 Elihu is speaking as if **pride** were literally an object that God would **conceal** from a person. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “and to keep that person from becoming proud” +33:18 t4um rc://*/ta/man/translate/writing-pronouns יַחְשֹׂ֣ךְ נַ֭פְשׁ⁠וֹ 1 The pronoun **He** refers to God, and the pronoun **his** refers to a person. It may be helpful to clarify this for your readers. Alternate translation: “God spares a person’s soul” +33:18 d93m rc://*/ta/man/translate/figs-synecdoche נַ֭פְשׁ⁠וֹ & וְ֝⁠חַיָּת֗⁠וֹ 1 Elihu is using parts of a person, his **soul** and his **life**, to mean all of him in the act of being spared from death. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “him … and he spares him” +33:18 lgc1 rc://*/ta/man/translate/figs-euphemism מֵ⁠עֲבֹ֥ר 1 Elihu is using the phrase **crossing over** to mean “dying.” This is a poetic way of referring to death; it suggests the image of crossing a river that is the boundary between one territory and another. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “from dying” +33:18 bd6l rc://*/ta/man/translate/figs-metonymy בַּ⁠שָּֽׁלַח 1 Elihu is using the term **weapon** by association to being killed by a weapon. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “by being killed by a weapon” +33:19 pgn6 rc://*/ta/man/translate/figs-activepassive וְ⁠הוּכַ֣ח 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “God also chastenes a person” +33:19 x9jg rc://*/ta/man/translate/figs-metaphor וְר֖וֹב עֲצָמָ֣י⁠ו אֵתָֽן 1 Elihu is speaking as if there were literally **contention** or warfare among the **bones** of this person. He is using an image similar to the one that Job used in [30:17](../30/17.md) when he said, “Night pierces my bones.” Job meant that he got a stabbing sensation of pain in his body when he lay down at night. Here Elihu speaks similarly as if Job’s bones were being wounded in battle and Job was feeling the pain of that. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “and he feels continual discomfort in his body” +33:20 ubm9 rc://*/ta/man/translate/figs-ellipsis וְ֝⁠נַפְשׁ֗⁠וֹ מַאֲכַ֥ל תַּאֲוָֽה 1 Elihu is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “and his soul abhors food of desire” +33:20 k022 rc://*/ta/man/translate/figs-synecdoche חַיָּת֣⁠וֹ & וְ֝⁠נַפְשׁ֗⁠וֹ 1 Elihu is using parts of a person, his **life** and his **soul**, to mean all of him in the act of abhorring food. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “he … and he abhors” +33:20 k023 rc://*/ta/man/translate/figs-synecdoche לָ֑חֶם 1 Elihu is using one kind of food, **bread**, to mean food in general. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “food” +33:20 x7zp rc://*/ta/man/translate/figs-possession מַאֲכַ֥ל תַּאֲוָֽה 1 Elihu is using this possessive form to describe **food** that a person would especially **desire**, not food that belongs to desire. It may be helpful clarify this for your readers. Alternate translation: “desirable food” or “delicacies” +33:21 f64y rc://*/ta/man/translate/figs-activepassive וְשֻׁפּ֥וּ עַ֝צְמוֹתָ֗י⁠ו לֹ֣א רֻאּֽוּ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “and his bones, which people could not see before, become visible” +33:22 gup8 rc://*/ta/man/translate/figs-synecdoche נַפְשׁ֑⁠וֹ וְ֝⁠חַיָּת֗⁠וֹ 1 Elihu is using parts of a person, his **soul** and his **life**, to mean all of him in the act of approaching death. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “he … and he draws near” +33:22 ne1h rc://*/ta/man/translate/figs-explicit לַֽ⁠מְמִתִֽים 1 Elihu may be referring implicitly to specific angels who were believed to be agents through whom God caused people to die. (There are suggestions of this in [2 Samuel 24:16](../2sa/24/16.md) and [Psalm 78:49](../psa/78/49.md).) You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “to the angels of death” +33:23 kt34 rc://*/ta/man/translate/grammar-connect-logic-contrast אִם 1 Elihu is drawing an implict contrast between the angels of death whom he described in the previous verse and the type of angel he describes in this verse, who helps keep a person from going “down to the pit” (as he says in the next verse). If it would be helpful to your readers, you could indicate the contrast explicitly in your translation. Alternate translation: “But if” +33:23 k024 rc://*/ta/man/translate/figs-explicit מֵלִ֗יץ 1 The word translated **interpreter** is used elsewhere in the Bible to mean someone who translates what someone says in one language into another language, for example, in [Genesis 42:23](../42/23.md). Here, however, it implicitly means someone who speaks on behalf of another person, not necessarily translating what that person says into another language. Alternate translation: “an advocate” or “a spokesman” +33:23 zbw1 rc://*/ta/man/translate/figs-idiom אֶחָ֥ד מִנִּי־אָ֑לֶף 1 Elihu does not necessarily mean that exactly **one** out of every **thousand** angels is an interpreter such as he describes. Instead, this expression may mean in a general sense that such angels are rare. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “that rare kind of angel” +33:23 k025 rc://*/ta/man/translate/figs-explicit לְ⁠הַגִּ֖יד לְ⁠אָדָ֣ם יָשְׁרֽ⁠וֹ 1 This could mean: (1) that the angel would **declare** to a person how he would need to change his actions so that he would be upright or have a right standing with God (**his** would refer to the person) or so that his actions would conform to God’s **uprightness** (**his** would refer to God). Alternate translation: “to declare to a person how he needs to change his actions in order to become upright” (2) that the angel would **declare** to God on behalf of a person (the word translated **to** would mean “for”) that the person was upright or had the potential to change his actions and become upright and so did not need to die. Alternate translation: “to declare to God on a person’s behalf that he is upright” +33:24 k026 rc://*/ta/man/translate/writing-pronouns וַ⁠יְחֻנֶּ֗⁠נּוּ 1 The pronoun **he** refers to God and the pronoun **him** refers to the person whom Elihu has been describing. It may be helpful to clarify this for your readers. Alternate translation: “and God is gracious to that person” +33:24 a1rp rc://*/ta/man/translate/figs-quotesinquotes וַ⁠יֹּ֗אמֶר פְּ֭דָעֵ⁠הוּ מֵ⁠רֶ֥דֶת שָׁ֗חַת מָצָ֥אתִי כֹֽפֶר 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “and tells the angels of death to spare him from going down to the pit because he has found a ransom” +33:24 es6z rc://*/ta/man/translate/figs-abstractnouns מָצָ֥אתִי כֹֽפֶר 1 If your language does not use an abstract noun for the idea of **ransom**, you could express the same idea in another way. See the discussion of this idea in the General Notes to this chapter. Alternate translation: “I have found a good reason to spare him” +33:24 k027 rc://*/ta/man/translate/figs-explicit מָצָ֥אתִי כֹֽפֶר 1 The word **found** does not mean that God was not aware where this **ransom** was and had to look for it and finally found it. Rather, it means that when the suffering person repented, this was a consideration that helped provide grounds for sparing him. (See the discussion in the General Notes to this chapter.) You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “I have recognized a good reason to spare him” +33:25 mu51 rc://*/ta/man/translate/figs-synecdoche בְּשָׂר֣⁠וֹ 1 Elihu is using one part of this person’s body, his **flesh**, to mean his whole body in the act of being rejuvenated. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “his body” +33:25 k7le rc://*/ta/man/translate/figs-personification יָ֝שׁ֗וּב לִ⁠ימֵ֥י עֲלוּמָֽי⁠ו 1 Elihu is speaking of this person’s **flesh** as if it were a living thing that could go back in time to his **youth**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “it becomes as it was in the days of his youth” +33:25 n9hs rc://*/ta/man/translate/figs-idiom לִ⁠ימֵ֥י עֲלוּמָֽי⁠ו 1 Elihu is using the term **days** to refer to a specific time. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to the time of his youth” +33:26 k028 rc://*/ta/man/translate/writing-pronouns וַ⁠יִּרְצֵ֗⁠הוּ וַ⁠יַּ֣רְא פָּ֭נָי⁠ו בִּ⁠תְרוּעָ֑ה 1 The pronoun **he** means God in the first instance and, in the second instance, the person whom Elihu has been describing. The pronoun **him** refers to this person, and the pronoun **his** refers to God. It may be helpful to clarify this for your readers. Alternate translation: “and God will accept this person, and the person will see God’s face with joy” +33:26 yt2q rc://*/ta/man/translate/figs-metonymy וַ⁠יַּ֣רְא פָּ֭נָי⁠ו 1 Here the word **face** represents the presence of a person by association with the way people can see the face of someone who is present. Based on what Elihu says in the next two verses, this probably means that he will come into God’s presence in a temple. Alternate translation: “and he will come into God’s presence in a temple” +33:26 d3zd rc://*/ta/man/translate/figs-explicit וַ⁠יָּ֥שֶׁב לֶ֝⁠אֱנ֗וֹשׁ צִדְקָתֽ⁠וֹ 1 This could mean: Alternate translation: (1) “for God will restore the man to a right standing with him” or (2) “and God will restore his reputation as a righteous person” or (3) “and God will set things right for the man again” +33:27 k029 rc://*/ta/man/translate/figs-explicit יָשֹׁ֤ר ׀ עַל־אֲנָשִׁ֗ים 1 Elihu assumes that Job will understand that by **sing**, he means that the person will go to a temple and publicly sing a song of thanksgiving to celebrate how God has delivered him, as was the custom in this culture. You could say that explicitly if that would be helpful to your readers. Alternate translation: “He will sing a song of thanksgiving in a temple” +33:27 t53p rc://*/ta/man/translate/figs-quotesinquotes וַ⁠יֹּ֗אמֶר חָ֭טָאתִי וְ⁠יָשָׁ֥ר הֶעֱוֵ֗יתִי וְ⁠לֹא־שָׁ֥וָה לִֽ⁠י 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “and say that he sinned and turned aside uprightness but that God did not requite to him” +33:27 k030 rc://*/ta/man/translate/figs-abstractnouns וְ⁠יָשָׁ֥ר הֶעֱוֵ֗יתִי 1 If your language does not use an abstract noun for the idea of **uprightness**, you could express the same idea in another way. Alternate translation: “and I turned aside what was right” +33:27 k031 rc://*/ta/man/translate/figs-personification וְ⁠יָשָׁ֥ר הֶעֱוֵ֗יתִי 1 Elihu is speaking of **uprightness** as if it were a living thing that had been walking down the right path and he **turned** it **aside** so that it began going down the wrong path. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “I did what was not right” +33:28 u2a3 rc://*/ta/man/translate/figs-quotesinquotes פָּדָ֣ה נַ֭פְשׁוֹ מֵ⁠עֲבֹ֣ר בַּ⁠שָּׁ֑חַת וְ֝חַיָּתוֹ בָּ⁠א֥וֹר תִּרְאֶֽה\n\n 1 If you decided in the previous verse to translate this quotation in such a way that there would not be a quotation within a quotation, you can continue doing that here. Alternate translation: “He will say that God has redeemed his soul from going over into the pit and that his life life will see light” +33:28 wt12 rc://*/ta/man/translate/figs-synecdoche נַ֭פְשׁוֹ & וְ֝חַיָּתוֹ 1 Elihu is using parts of this person, his **soul** and his **life**, to mean all of him in the act of being redeemed. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “me … and I” +33:28 f6ps rc://*/ta/man/translate/figs-metonymy וְ֝חַיָּתוֹ בָּ⁠א֥וֹר תִּרְאֶֽה\n\n 1 This person is using the term **light** by association to mean life on earth. As in many other places in the book, here the realm of the living is describe as a place of light, by contrast with the realm of the dead, which is a place of darkness. (For example, in [18:18](../18/18.md), “They will drive him from light into darkness, and they will chase him from the world.”) If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and I will continue to live on earth” +33:29 w47t rc://*/ta/man/translate/figs-parallelism פַּעֲמַ֖יִם שָׁל֣וֹשׁ 1 As he did in verse 14, here Elihu is naming a number that should be sufficient to illustrate his point and then increasing that number by one for emphasis. This was a common device in Hebrew poetry, but if a speaker of your language would not do this, in your translation you could express the emphasis another way. Alternate translation: “again and again” +33:30 m27i rc://*/ta/man/translate/figs-synecdoche נַ֭פְשׁ⁠וֹ 1 Elihu is using one part of this person, his **soul**, to mean all of him. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “him” +33:30 myd4 rc://*/ta/man/translate/figs-activepassive לֵ֝⁠א֗וֹר בְּ⁠א֣וֹר הַֽ⁠חַיִּים 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “so that he can enlighten him with the light of the living” +33:30 k032 rc://*/ta/man/translate/figs-nominaladj לֵ֝⁠א֗וֹר בְּ⁠א֣וֹר הַֽ⁠חַיִּים 1 Elihu is using the plural adjective **living** as a noun to mean a certain group of people. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “so that he can enlighten him with the light of living people” +33:30 k033 rc://*/ta/man/translate/figs-possession לֵ֝⁠א֗וֹר בְּ⁠א֣וֹר הַֽ⁠חַיִּים 1 Elihu is using the possessive form **the light of the living** to describe the light that living people have, by they see, not light that living people give off. It may be helpful clarify this for your readers. Alternate translation: “so that he can enlighten him with the light that living people have” +33:30 k034 rc://*/ta/man/translate/figs-metonymy לֵ֝⁠א֗וֹר בְּ⁠א֣וֹר הַֽ⁠חַיִּים 1 As in verse 38, the term **light** refers by association to life on earth. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “so that he can restore him to life among the other people who live on earth” +33:31 z1l9 rc://*/ta/man/translate/writing-pronouns וְ⁠אָנֹכִ֥י אֲדַבֵּֽר 1 For emphasis, Elihu is stating the pronoun **I**, whose meaning is already present in the verb translated **speak**. If your language can state implied pronouns explicitly for emphasis, you may want to use that construction here in your translation. Other languages may have other ways of bringing out this emphasis. Alternate translation: “and let me be the one who speaks” +33:32 k035 rc://*/ta/man/translate/ grammar-connect-time-sequential אִם 1 Since Elihu told Job in the previous verse to **listen** and be **silent**, when he tells him in this verse to **speak** and **answer**, he implicitly means that Job should do this only after listening to him. You could indicate this in your translation if that would be helpful to your readers. Alternate translation: “Then if” +33:32 k036 rc://*/ta/man/translate/figs-metonymy יֵשׁ־מִלִּ֥ין 1 Elihu is using the term **words** to mean what Job would say by using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “you have something to say” +33:32 g3l6 rc://*/ta/man/translate/figs-explicit חָפַ֥צְתִּי צַדְּקֶֽ⁠ךָּ 1 Elihu seems to mean that he desires to show that Job has been right in saying that God is not punishing him for committing sin. Elihu has been suggesting that Job’s sufferings are instead a warning from God not to take a sinful course of action. You could indicate that explicitly in your translation if it would be helpful to your readers. Alternate translation: “I am trying to show that you have been right in saying that God is not punishing you for committing sin” +33:33 k037 rc://*/ta/man/translate/grammar-connect-logic-contrast אִם 1 Elihu is implicitly drawing a contrast, suggesting that, on the other hand, Job may not have anything to say once he has listened to him further. If it would be helpful to your readers, you could indicate the contrast explicitly in your translation. Alternate translation: “But if” +33:33 k038 rc://*/ta/man/translate/writing-pronouns אַתָּ֥ה שְֽׁמַֽע־לִ֑⁠י 1 For emphasis, Elihu is stating the pronoun **you**, whose meaning is already present in the verb translated **listen**. If your language can state implied pronouns explicitly for emphasis, you may want to use that construction here in your translation. Other languages may have other ways of bringing out this emphasis. Alternate translation: “you be the one who listens while I speak” +33:33 k039 rc://*/ta/man/translate/figs-abstractnouns חָכְמָֽה 1 If your language does not use an abstract noun for the idea of **wisdom**, you could express the same idea in another way. Alternate translation: “what is wise” 34:intro b9ku 0 # Job 34 General Notes\n\n## Structure and formatting\n\nThis chapter is a continuation of Elihu’s speech. In this chapter, Elihu speaks first to Job’s friends and others who may be listening, then from verse 16 onward he addresses Job directly, and then he speaks again to the others about Job starting in verse 34.\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry.\n\n## Special Concepts in this Chapter\n\n### Elihu speaking harshly about Job\n\nIt may be puzzling to your readers that while Elihu promises Job in 33:7 that he will be gentle with him, in this chapter, in verses 7–8 and 35, Elihu speaks very harshly about Job. However, this is really a matter of interpretation rather than translation, so it is not necessary to offer an explanation within the text of your translation.\n\n## Translation Issues in this Chapter\n\n### Elihu quoting Job and his friends\n\nIn several places in this chapter, Elihu directly quotes Job or his friends. He does this to affirm what the friends said and to challenge what Job said. To help your readers appreciate that Elihu is doing this, you may wish to translate his expressions the same way you translated them when Job or his friends used them.\nIn 34:3, Elihu quotes what Job said in 12:11.\nIn 34:5, Elihu quotes what Job said in 27:2.\nIn 34:6, Elihu quotes what Job said in 6:4, 16:13, and 27:4.\nIn 34:7, Elihu quotes what Eliphaz said in 15:16.\nIn 34:12, Elihu quotes what Bildad said in 8:3.\n\n### “man” and “men” with generic meaning\n\nIn several places in this chapter, Elihu uses the words “man” and “men” in a generic sense that is inclusive of both men and women. It may be helpful in your translation to say “men and women” or to use a term in your language that is clearly inclusive of both men and women. Notes suggest ways in which you might do this. (See: rc://*/ta/man/translate/figs-gendernotations.)\n\n### “For” at the start of a verse introducing a reason\n\nSeveral times in this chapter, Elihu says “For” at the beginning of a verse to introduce the reason for something he said in the previous verse. Elihu does this in verses 3, 5, 9, 11, 21, and 37. If it would be helpful to your readers, you could refer back more explicitly to the previous verse in order to show what Elihu is doing. The UST models ways to do this in each case. (“For” at the beginning of verse 23 introduces a new consideration, as the UST also illustrates.) (See: rc://*/ta/man/translate/grammar-connect-words-phrases.) -34:1 h9vc rc://*/ta/man/translate/figs-hendiadys And Elihu answered and said 1 This phrase expresses a single idea by using two words connected with **and**. The word **answered** tells for what purpose a person **said** something. In this case, Elihu said more things in light of what he had already said and thus, in a sense, in answer to them. If it would be more natural in your language, you could express this meaning with an equivalent phrase that does not use “and.” Alternate translation: “And Elihu said further, in light of what he had already said” -34:2 k8a4 rc://*/ta/man/translate/figs-metonymy my words 1 Elihu is using the term **words** to mean what he is about to say by using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “what I have to say” -34:2 zux7 rc://*/ta/man/translate/figs-nominaladj wise {ones} 1 Elihu is using the adjective **wise** as a noun to mean a certain kind of person. (The ULT adds the word **ones** to show this.) Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “you who are wise” -34:3 ln8s rc://*/ta/man/translate/figs-simile the ear tests words, and the palate tastes food 1 As the General Notes to this chapter discuss, Elihu is using the same phrase that Job used to tell his friends in [12:11](../12/11.md) that he had considered and rejected their perspective. Elihu is quoting Job in order to tell him that, for his part, he has considered Job’s perspective and rejected it. To help your readers recognize this, you may wish to use the same language in your translation here as you did in [12:11](../12/11.md). -34:3 k040 rc://*/ta/man/translate/grammar-connect-words-phrases the ear tests words, and the palate tastes food 1 Elihu is using the word **and** to indicate that the phrase it introduces is just as true as the previous phrase. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation: “the ear tests words, just as the palate tastes food” -34:3 k041 rc://*/ta/man/translate/figs-personification the ear tests words, and the palate tastes food 1 Elihu is speaking of the **ear** as if it could **test words** by itself. He is using the ear to represent hearing, and he means that people themselves test or consider the words of others when they hear them. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “people consider others’ words when they hear them, just as people discern with their mouths the taste of their food” -34:3 k042 rc://*/ta/man/translate/figs-metonymy words 1 Elihu is using the term **words** to mean what people say by using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “what people say” -34:3 k043 rc://*/ta/man/translate/figs-explicit the ear tests words, and the palate tastes food 1 Though Elihu is making a general statement, he is referring implicitly to what Job has said and what he has decided about it. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “I have heard what Job has said and I have considered it and decided that it is not true, just as people discern with their mouths the taste of their food” -34:3 k044 rc://*/ta/man/translate/figs-personification and the palate tastes food 1 Elihu is speaking of the **palate** or mouth as if it could **taste** by itself. He means that with their mouths, people discern the taste of the food that they eat. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “just as people discern with their mouths the taste of their food” -34:4 v6hj rc://*/ta/man/translate/figs-exclusive Let us choose justice for ourselves; let us know among ourselves what is good. 1 Elihu is using the pronoun **us** to refer to himself and to the “wise ones” whom he is addressing, so use the inclusive form of that word if your language marks that distinction. (Even though Job is present and listening, Elihu is not addressing him, so Elihu is still saying **us** to include everyone whom he actually is addresing.) -34:4 k045 rc://*/ta/man/translate/figs-abstractnouns justice 1 If your language does not use an abstract noun for the idea of **justice**, you could express the same idea in another way. Alternate translation: “what is just” -34:5 k046 rc://*/ta/man/translate/figs-quotesinquotes For Job has said, ‘I am righteous, but God has taken away my justice. 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “For Job has said that he is righteous but God has taken away his justice” -34:5 k2e1 rc://*/ta/man/translate/figs-metaphor but God has taken away my justice 1 Elihu is saying that Job has spoken of **justice** as if it were an object that God had **taken away** from him. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “but God has not been just in the way that he has treated me” -34:6 k047 rc://*/ta/man/translate/figs-quotesinquotes Would I lie about my justice? My arrow is incurable, without transgression.’ 1 If you decided in the previous verse to translate this quotation in such a way that there would not be a quotation within a quotation, you can continue doing that here. Alternate translation: “Job has said that he would not lie about his justice and that his arrow is incurable, without transgression” -34:6 k523 rc://*/ta/man/translate/figs-rquestion Would I lie about my justice? 1 In this quotation by Elihu, Job is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “I would not lie about my justice!” -34:6 k048 rc://*/ta/man/translate/figs-abstractnouns Would I lie about my justice? 1 If your language does not use an abstract noun for the idea of **justice**, you could express the same idea in another way. Alternate translation: “I would not lie about whether I had done the right thing!” -34:6 i95p rc://*/ta/man/translate/figs-metonymy My arrow 1 In this quotation by Elihu, Job is using the term **arrow** by association to mean a wound from an arrow. (Elihu is referring back to what Job said in [16:13](../0161/13.md) about God’s archers fatally wounding him with arrows.) If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “My wound” -34:6 k049 rc://*/ta/man/translate/figs-ellipsis without transgression 1 In this quotation by Elihu, Job is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “even though I am without transgression” -34:7 nd2a rc://*/ta/man/translate/figs-rquestion What man {is} like Job? 1 Elihu is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “There is no other person like Job!” -34:7 glm5 rc://*/ta/man/translate/figs-metaphor He drinks scorn like water 1 Elihu is speaking as if Job literally drank **scorn** the way he would drink **water**. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “He indulges freely in making scornful statements” -34:8 j3zr rc://*/ta/man/translate/figs-abstractnouns doers of iniquity & men of wickedness 1 If your language does not use abstract nouns for the ideas of **iniquity** and **wickedness**, you could express the same ideas in other ways. Alternate translation: “people who do what is iniquitous … people who are wicked” -34:9 k050 rc://*/ta/man/translate/figs-quotesinquotes For he has said, ‘It does not benefit a man when he delights himself with God.’ 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “For he has said that it does not benefit a person when he delights himself with God” -34:10 n22e rc://*/ta/man/translate/figs-metaphor men of heart 1 Here the **heart** figuratively represents understanding. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “men of understanding” or “you wise men” -34:10 meh8 rc://*/ta/man/translate/figs-idiom Sacrilege to God from wickedness, and Shaddai from iniquity 1 See how you translated the expression **Sacrilege to** in [27:5](../27/05.md). Alternate translation: “Far be it from God to do wickedness, and from Shaddai to do iniquity” -34:10 k051 rc://*/ta/man/translate/figs-ellipsis Sacrilege to God from wickedness, and Shaddai from iniquity 1 Elihu is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “Far be it from God to do wickedness, and far be it from Shaddai to do iniquity” -34:11 ia8g rc://*/ta/man/translate/writing-pronouns he repays & he causes him to find 1 The pronoun **he** refers to God in both instances. It may be helpful to clarify this for your readers. Alternate translation: “God repays … God causes him to find” -34:11 y31y rc://*/ta/man/translate/figs-idiom the deed of a man he repays to him 1 See how you translated the word “repay” in [21:19](../21/19.md). If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “God punishes a person for what he does” -34:11 k052 rc://*/ta/man/translate/figs-metaphor and according to the path of a man 1 Elihu is speaking of how a person lives as if that were a **path** that the person was walking along. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “and based on how a person lives” -34:11 k053 rc://*/ta/man/translate/writing-pronouns he causes it to find him 1 Here, **it** is an indefinite pronoun that does not have a specific referent in the immediate context. If it would be helpful in your language, you could translate this with an equivalent expression that does not use an indefinite pronoun. Alternate translation: “God causes things to happen to him” -34:13 n1w5 rc://*/ta/man/translate/figs-rquestion Who appointed {him} over the earth? And who set all of it under him? 1 Elihu is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate these questions as statements or as exclamations. Alternate translation: “God did not need anyone to appoint him over the earth or to set all of the world under his dominion!” -34:13 k054 rc://*/ta/man/translate/figs-ellipsis And who set the world, all of it 1 Elihu is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “And who set the world, all of it, under his dominion” -34:14 d4kx rc://*/ta/man/translate/figs-metaphor If he set his heart upon himself 1 Here the **heart** represents the thoughts and perceptions. Alternate translation: “If he considered only himself” or “If he thought only about himself” -34:14 t8rt rc://*/ta/man/translate/figs-explicit {if} he gathered his Spirit and his breath to himself, 1 As he did in [32:](../32/08.md), here Elihu is alluding to the way that God originally breathed the breath of life into humans. You could indicate that explicitly in your translation if it would be helpful to your readers. Alternate translation: “if he withdrew his Spirit and the breath of life from humans” -34:15 lah1 rc://*/ta/man/translate/figs-metonymy all flesh 1 Elihu is using the term **flesh** by association to mean the creatures that God made, which generally have flesh. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “all creatures” -34:15 k055 rc://*/ta/man/translate/figs-euphemism would expire together 1 Elihu is using the word **expire** to mean “die.” This is a mild way of referring to death. Your language may have a similar expression that you can use in your translation. You could also use plain language. Alternate translation: “would pass away together” or “would die at the same time” -34:15 tmc7 rc://*/ta/man/translate/figs-explicit and man would return to the dust 1 Elihu does not mean that people would actively **return** to the **dust** on their own. Rather, as in [33:6](../33/06.md), he is referring to the way that God originally formed people from the dust of the earth, and he means that humans would die and their bodies would become dust again. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “and people would die be buried and their bodies would decompose and become part of the dirt again” -34:16 lpb8 rc://*/ta/man/translate/figs-yousingular hear & listen 1 The imperatives **hear** and **listen** are singular because Elihu is now addressing Job directly. (He is marking a transition from addressing the other “wise ones” who are present by repeating those two terms, which he also used in verse 2.) So use singular imperative forms in your translation if your language marks that distinction. -34:16 h7bg rc://*/ta/man/translate/figs-ellipsis But if understanding 1 Elihu is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “But if understanding is to you” or “But if you have understanding” -34:16 giw9 rc://*/ta/man/translate/figs-metonymy listen to the sound of my words 1 Elihu is using the term **words** to mean what he is about to say by using words. As in [33:8](../33/08.md), he may be referring to the **sound** of the words to mean the exact words, that is, exactly what he is going to say. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “listen to exactly what I am going to say” -34:17 rc4c rc://*/ta/man/translate/figs-rquestion Will one hating justice indeed govern? If you will condemn the Righteous {One}, the Mighty {One}, 1 Elihu is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate these questions as statements or as exclamations. (The second question continues into the next two verses, but in many languages it will not be necessary to translate those verses differently except for the punctuation at the end of verse 19.) Alternate translation: “One hating justice will certainly not govern! You should not condemn the Righteous One, the Mighty One” -34:17 s1zl rc://*/ta/man/translate/figs-idiom If you will condemn the Righteous {One}, the Mighty {One} 1 Elihu is using the word **If** to introduce a question that anticipates a negative answer. If you decide to retain the question form, you could indicate this in your translation. Alternate translation: “You will not condemn the Righteous One, the Mighty One, will you” -34:17 l8xs rc://*/ta/man/translate/figs-nominaladj the Righteous {One}, the Mighty {One} 1 Elihu is using the adjectives **Righteous** and **Mighty** as nouns to mean a certain person, God, who possesses these qualities supremely. The ULT adds the word **One** in each case to show this. Your language may use adjectives in the same way. If not, you can translate these words with equivalent phrases. Alternate translation: “God, who is supremely righteous and mighty” -34:18 n5xx rc://*/ta/man/translate/figs-quotesinquotes the one saying ‘Worthless!’ to a king, ‘Wicked!' {to} nobles, 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “the one telling a king that he is worthless and telling nobles that they are wicked” -34:18 pa2a rc://*/ta/man/translate/figs-genericnoun to a king 1 Elihu is not referring to a specific **king**. He means kings in general. It may be more natural in your language to express this meaning by using a plural form. Alternate translation: “to kings” -34:19 k056 rc://*/ta/man/translate/figs-idiom who does not lift the faces of princes 1 See how you translated the similar expression in [13:8](../13/08.md). Alternate translation: “who does not show favoritism to princes” -34:19 k057 rc://*/ta/man/translate/figs-metonymy to the face of the poor 1 In this context, the phrase **to the face of** means “in front of” or “ahead of.” Alternate translation: “ahead of the poor” or “more than the poor” -34:19 k058 rc://*/ta/man/translate/figs-nominaladj the rich & the poor 1 Elihu is using the adjectives **rich** and **poor** as nouns to mean certain kinds of people. Your language may use adjectives in the same way. If not, you can translate these words with equivalent phrases. Alternate translation: “rich people … poor people” -34:19 sj41 rc://*/ta/man/translate/figs-synecdoche all of them {are} the work of his hands 1 Elihu is using one part of God, his **hands**, to mean all of him in the act of making people. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “he has made all of them” -34:19 k059 rc://*/ta/man/translate/figs-rquestion his hands 1 If you decided in verse 17 to use a statement or exclamation to translate the question that begins in the middle of that verse and continues to the end of this verse, remember to use the punctuation here that your language uses to mark the end of a statement or exclamation. -34:20 xkd5 rc://*/ta/man/translate/figs-metaphor {in} the middle of the night 1 Elihu is speaking as if what he is describing generally happens to people literally **in the middle of the night**. He means that it happens suddenly and unexpectedly, as if it happened at the time when people are usuallly asleep. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “suddenly and unexpectedly” -34:20 yx7f rc://*/ta/man/translate/figs-activepassive people are shaken 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “God shakes people” -34:20 nq3g rc://*/ta/man/translate/figs-euphemism and they pass 1 Elihu is using the word **pass** to mean “die.” This is a mild or poetic way of referring to death. Your language may have a similar expression that you can use in your translation. You could also use plain language. Alternate translation: “and they depart” or “and they die” -34:20 k060 rc://*/ta/man/translate/writing-pronouns and they take away the mighty 1 Here, **they** is an indefinite pronoun that does not have a specific referent in the immediate context. If it would be helpful in your language, you could translate this with a different expression that does not use an indefinite pronoun. Alternate translation: “and the mighty are taken away” -34:20 k061 rc://*/ta/man/translate/figs-nominaladj the mighty 1 Elihu is using the adjective **mighty** as a noun to mean a certain kind of person. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “even the person who is mighty” -34:20 dsu9 rc://*/ta/man/translate/figs-synecdoche not by a hand 1 Elihu is using one part of a human being, his **hand**, to mean all of him in the act of potentially taking away a mighty person (although Elihu says that no person actually does this). If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “not by a human being” -34:21 k062 rc://*/ta/man/translate/writing-pronouns his eyes … and he sees 1 The first instance of the pronoun **his** and the pronoun **he** refer to God. It may be helpful to clarify this for your readers. Alternate translation: “God’s eyes …; yes, God sees” -34:21 syl2 rc://*/ta/man/translate/figs-synecdoche his eyes are upon 1 Elihu is using one part of God, his **eyes**, to mean all of him in the act of seeing. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “he looks upon” -34:21 wn28 rc://*/ta/man/translate/figs-metaphor the ways of a man, and he sees all of his steps 1 Elihu is speaking of how a person lives as if that were a **way** or path that the person was taking **steps** along. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “how a person lives, and he sees everything that he does” -34:22 em2w rc://*/ta/man/translate/figs-doublet There is no darkness and there is no deep darkness 1 The terms **darkness** and **deep darkness** mean similar things. Elihu is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “There is no darkness at all” -34:22 k063 rc://*/ta/man/translate/figs-activepassive to be hidden 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “to hide themselves” -34:23 k064 rc://*/ta/man/translate/figs-ellipsis he does not set upon a man 1 As Job does in [23:6](../23/06.md), here Elihu is leaving out some of the words of a certain Hebrew expression that occurs in full form in other places in the book. See how you translated the expression “set upon” in [23:6](../23/06.md). Alternate translation: “God does not set his heart upon a person” or “God does not consider a person” -34:23 dy7z rc://*/ta/man/translate/figs-ellipsis to go to God for judgment 1 Elihu is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “so there is no need for any person to go to him for judgment” -34:24 hwl1 rc://*/ta/man/translate/figs-metaphor He shatters the mighty 1 Elihu is speaking as if God literally **shatters** mighty people or breaks them into pieces. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “He punishes mighty people by taking away their power and influence” -34:24 k065 rc://*/ta/man/translate/figs-nominaladj the mighty 1 Elihu is using the adjective **mighty** as a noun to mean a certain kind of person. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “mighty people” -34:24 nyi9 rc://*/ta/man/translate/figs-abstractnouns {with} no investigation 1 If your language does not use an abstract noun for the idea of **investigation**, you could express the same idea in another way. Alternate translation: “without needing to investigate how they have been living” -34:25 z5n9 rc://*/ta/man/translate/figs-metaphor he overthrows them & and they are crushed 1 Elihu is speaking as if God literally **overthrows** mighty people who do wrong, that is, as if God throws them down onto the ground. Elihu is also speaking as if God literally crushes these people, that is, breaks them into small pieces. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “he takes away their power and influence … and they are destroyed” -34:25 hq7v rc://*/ta/man/translate/figs-metaphor in the night 1 See how you translated the similar phrase “in the middle of the night” in verse 20. Alternate translation: “suddenly and unexpectedly” -34:25 rxl8 rc://*/ta/man/translate/figs-activepassive and they are crushed 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “and he crushes them” -34:26 mwg7 rc://*/ta/man/translate/figs-explicit their wickednesses 1 Elihu is using a plural form to indicate that these mighty people whom God judges are guilty of wickedness to a great degree. Your language may use plural forms in the same way. If not, you could express the meaning in another way. Alternate translation: “their great wickedness” -34:27 af3k rc://*/ta/man/translate/figs-metaphor they turned from after him 1 Elihu is speaking as if these wicked mighty people were literally walking behind God but then **turned** away to walk in a different direction from his. He means that they stopped obeying God’s commandments. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “they stopped obeying God’s commandments” -34:27 mv8l rc://*/ta/man/translate/figs-metaphor and they did not consider any of his ways 1 Elihu is speaking of how God wants people to live as if that were a series of **ways** or paths that God wants people to walk along. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “and they did not respect the manner in which God wants people to live” -34:28 d5r1 rc://*/ta/man/translate/grammar-connect-logic-result to cause the cry of the poor to come to him 1 In the first part of this verse, Elihu is indicating the result of what he described in the previous verse, wicked people not obeying God’s commandments or respecting the way God wants people to live. If it would be helpful to your readers, you could indicate this explicitly in your translation. It may be helpful to begin a new sentence here. Alternate translation: “As a result, they caused the cry of the poor to come to God” -34:28 k066 rc://*/ta/man/translate/figs-nominaladj the poor & the afflicted 1 Elihu is using the adjectives **poor** and **afflicted** as nouns to mean certain kinds of people. Your language may use adjectives in the same way. If not, you can translate these words with equivalent phrases. Alternate translation: “poor people … afflicted people” -34:28 k067 rc://*/ta/man/translate/figs-idiom and he heard 1 Elihu is using the term **hear** in a specific sense to mean “answer.” Alternate translation: “and God answered” -34:29 k61c rc://*/ta/man/translate/figs-rquestion If he is silent, then who will condemn {him}? If he hides {his} face, then who will perceive him? 1 Elihu is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate these questions as statements or as exclamations. Alternate translation: “Even if God is silent, no one can condemn him. If God hides his face, no one can perceive him” -34:29 w485 rc://*/ta/man/translate/figs-synecdoche his face 1 Elihu is using one part of God, his **face**, to mean all of him in the act of hiding himself. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “himself” -34:29 j5ex rc://*/ta/man/translate/figs-metaphor {he is} over a nation and over a man alike 1 Elihu is describing God as **over** or spatially above each **nation** and **man** (person) in order to indicate that God rules them. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “he rules both individual nations and individual persons” -34:30 n7qw rc://*/ta/man/translate/figs-ellipsis from the reigning of a godless man 1 Elihu is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “to protect a nation from the reigning of a godless man” or “to keep a godless person from reigning over a nation” -34:30 k068 rc://*/ta/man/translate/figs-metaphor from snares of the people 1 Elihu is speaking as if the **people** of a nation would literally be caught in **snares** or traps if a godless person became their ruler. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “to keep people from being oppressed” -34:31 k069 rc://*/ta/man/translate/figs-quotesinquotes If one says to God, ‘I have borne, I will not offend, 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “If one says to God that he has borne but he will no longer offend” -34:31 k070 rc://*/ta/man/translate/figs-hypo If one says to God 1 Elihu is suggesting a hypothetical situation in order to illustrate a point. Alternate translation: “Suppose someone said to God” -34:31 k071 rc://*/ta/man/translate/figs-ellipsis I have borne 1 The speaker in this hypothetical situation is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “I have borne punishment for my sin” -34:32 u6ly rc://*/ta/man/translate/figs-quotesinquotes besides [what] I see, you teach me; if I have done iniquity, I will not continue,’ 1 If you decided in the previous verse to translate this quotation in such a way that there would not be a quotation within a quotation, you can continue doing that here. Alternate translation: “if he asks God to teach him what he cannot see, and if he says that if he has done iniquity, he will not continue” -34:32 k072 rc://*/ta/man/translate/figs-hypo besides [what] I see, you teach me; if I have done iniquity, I will not continue,’ 1 This verse continues the hypothetical situation that Elihu is suggesting in order to illustrate a point. It may be helpful to begin a new sentence here. Alternate translation: “And suppose that person asked God to teach him what he could not see, and suppose he told God that if he had done iniquity, he would not continue.” -34:32 k073 rc://*/ta/man/translate/writing-pronouns you teach me 1 For emphasis, Elihu is stating the pronoun **you**, whose meaning is already present in the verb translated **teach**. If your language can state implied pronouns explicitly for emphasis, you may want to use that construction here in your translation. Other languages may have other ways of bringing out this emphasis. Alternate translation: “please teach me” -34:33 px78 rc://*/ta/man/translate/figs-idiom from with you will he repay it? 1 Elihu is using the expression **from with you** to refer, while addressing Job, to the perspective that Job has been expressing. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “will God still punish that repentant person, as you have been saying he would” -34:33 kc72 rc://*/ta/man/translate/figs-hypo from with you will he repay it? 1 This is the end of the hypothetical situation that Elihu has been suggesting in order to illustrate a point. It may be helpful to begin a new sentence here. Alternate translation: “Then, in your opinion, would God still punish that person” -34:33 xdv4 rc://*/ta/man/translate/figs-idiom will he repay it 1 See how you translated the word “repay” in verse 11. Alternate translation: “will he still punish the person for having done wrong” -34:33 nw6c rc://*/ta/man/translate/figs-ellipsis you despise 1 Elihu is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “you belittle what we have been saying about how God deals with people” -34:34 k074 rc://*/ta/man/translate/figs-metaphor Men of heart 1 See how you translated the same expression in verse 10. Alternate translation: “Men of understanding” -34:34 k075 rc://*/ta/man/translate/figs-abstractnouns and a man of wisdom 1 If your language does not use an abstract noun for the idea of **wisdom**, you could express the same idea in another way. Alternate translation: “and any wise person” -34:34 qbs3 rc://*/ta/man/translate/figs-ellipsis hearing me 1 Elihu is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “hearing me will also say to me” -34:35 k076 rc://*/ta/man/translate/figs-quotesinquotes ‘Job does not speak with knowledge, and his words {are} not with understanding.’ 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation, with no comma at the end of verse 34: “that Job does not speak with knowledge and that his words are without understanding” -34:35 k077 rc://*/ta/man/translate/figs-abstractnouns with knowledge 1 If your language does not use an abstract noun for the idea of **knowledg**, you could express the same idea in another way. Alternate translation: “knowledgably” -34:35 k078 rc://*/ta/man/translate/figs-metonymy and his words {are} not with understanding 1 Elihu is using the term **words** to mean what Job has been saying by using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and what he says is not with understanding” -34:35 k079 rc://*/ta/man/translate/figs-abstractnouns and his words {are} not with understanding 1 If your language does not use an abstract noun for the idea of **understanding**, you could express the same idea in another way. Alternate translation: “and he does not really understand what he is talking about” -34:36 znm7 rc://*/ta/man/translate/figs-activepassive Job were tested 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “God would test Job” or “God would put Job on trial” -34:36 w7eb rc://*/ta/man/translate/figs-idiom upon {his} answers among men of iniquity 1 Elihu is using the word **among** in a sense that suggests that one thing is associated with another. He means that Job responds in a way associated with **men of iniquity**, as if he were such a person himself. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “because he answers as men of iniquity would” -34:37 fm5k rc://*/ta/man/translate/translate-symaction he claps 1 As in [27:23](../27/23.md), here clapping one’s hands is a symbolic action that expresses derision. If it would be helpful to your readers, you could indicate that explicitly in your translation. Alternate translation: “he claps his hands derisively” -34:37 g7nc rc://*/ta/man/translate/figs-metonymy and he multiplies his words against God 1 Elihu is using the term **words** to mean what Job has been saying by using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and he says more and more things against God” +34:1 h9vc rc://*/ta/man/translate/figs-hendiadys וַ⁠יַּ֥עַן אֱלִיה֗וּא וַ⁠יֹּאמַֽר 1 This phrase expresses a single idea by using two words connected with **and**. The word **answered** tells for what purpose a person **said** something. In this case, Elihu said more things in light of what he had already said and thus, in a sense, in answer to them. If it would be more natural in your language, you could express this meaning with an equivalent phrase that does not use “and.” Alternate translation: “And Elihu said further, in light of what he had already said” +34:2 k8a4 rc://*/ta/man/translate/figs-metonymy מִלָּ֑⁠י 1 Elihu is using the term **words** to mean what he is about to say by using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “what I have to say” +34:2 zux7 rc://*/ta/man/translate/figs-nominaladj חֲכָמִ֣ים 1 Elihu is using the adjective **wise** as a noun to mean a certain kind of person. (The ULT adds the word **ones** to show this.) Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “you who are wise” +34:3 ln8s rc://*/ta/man/translate/figs-simile אֹ֭זֶן מִלִּ֣ין תִּבְחָ֑ן וְ֝⁠חֵ֗ךְ יִטְעַ֥ם לֶ⁠אֱכֹֽל 1 As the General Notes to this chapter discuss, Elihu is using the same phrase that Job used to tell his friends in [12:11](../12/11.md) that he had considered and rejected their perspective. Elihu is quoting Job in order to tell him that, for his part, he has considered Job’s perspective and rejected it. To help your readers recognize this, you may wish to use the same language in your translation here as you did in [12:11](../12/11.md). +34:3 k040 rc://*/ta/man/translate/grammar-connect-words-phrases אֹ֭זֶן מִלִּ֣ין תִּבְחָ֑ן וְ֝⁠חֵ֗ךְ יִטְעַ֥ם לֶ⁠אֱכֹֽל 1 Elihu is using the word **and** to indicate that the phrase it introduces is just as true as the previous phrase. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation: “the ear tests words, just as the palate tastes food” +34:3 k041 rc://*/ta/man/translate/figs-personification אֹ֭זֶן מִלִּ֣ין תִּבְחָ֑ן וְ֝⁠חֵ֗ךְ יִטְעַ֥ם לֶ⁠אֱכֹֽל 1 Elihu is speaking of the **ear** as if it could **test words** by itself. He is using the ear to represent hearing, and he means that people themselves test or consider the words of others when they hear them. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “people consider others’ words when they hear them, just as people discern with their mouths the taste of their food” +34:3 k043 rc://*/ta/man/translate/figs-explicit אֹ֭זֶן מִלִּ֣ין תִּבְחָ֑ן וְ֝⁠חֵ֗ךְ יִטְעַ֥ם לֶ⁠אֱכֹֽל 1 Though Elihu is making a general statement, he is referring implicitly to what Job has said and what he has decided about it. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “I have heard what Job has said and I have considered it and decided that it is not true, just as people discern with their mouths the taste of their food” +34:3 k042 rc://*/ta/man/translate/figs-metonymy מִלִּ֣ין 1 Elihu is using the term **words** to mean what people say by using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “what people say” +34:3 k044 rc://*/ta/man/translate/figs-personification וְ֝⁠חֵ֗ךְ יִטְעַ֥ם לֶ⁠אֱכֹֽל 1 Elihu is speaking of the **palate** or mouth as if it could **taste** by itself. He means that with their mouths, people discern the taste of the food that they eat. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “just as people discern with their mouths the taste of their food” +34:4 v6hj rc://*/ta/man/translate/figs-exclusive מִשְׁפָּ֥ט נִבְחֲרָה־לָּ֑⁠נוּ נֵדְעָ֖ה בֵינֵ֣י⁠נוּ מַה־טּֽוֹב 1 Elihu is using the pronoun **us** to refer to himself and to the “wise ones” whom he is addressing, so use the inclusive form of that word if your language marks that distinction. (Even though Job is present and listening, Elihu is not addressing him, so Elihu is still saying **us** to include everyone whom he actually is addressing.) +34:4 k045 rc://*/ta/man/translate/figs-abstractnouns מִשְׁפָּ֥ט 1 If your language does not use an abstract noun for the idea of **justice**, you could express the same idea in another way. Alternate translation: “what is just” +34:5 k046 rc://*/ta/man/translate/figs-quotesinquotes כִּֽי־אָ֭מַר אִיּ֣וֹב צָדַ֑קְתִּי וְ֝⁠אֵ֗ל הֵסִ֥יר מִשְׁפָּטִֽ⁠י 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “For Job has said that he is righteous but God has taken away his justice” +34:5 k2e1 rc://*/ta/man/translate/figs-metaphor וְ֝⁠אֵ֗ל הֵסִ֥יר מִשְׁפָּטִֽ⁠י 1 Elihu is saying that Job has spoken of **justice** as if it were an object that God had **taken away** from him. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “but God has not been just in the way that he has treated me” +34:6 k047 rc://*/ta/man/translate/figs-quotesinquotes עַל־מִשְׁפָּטִ֥⁠י אֲכַזֵּ֑ב אָנ֖וּשׁ חִצִּ֣⁠י בְלִי־פָֽשַׁע 1 If you decided in the previous verse to translate this quotation in such a way that there would not be a quotation within a quotation, you can continue doing that here. Alternate translation: “Job has said that he would not lie about his justice and that his arrow is incurable, without transgression” +34:6 k523 rc://*/ta/man/translate/figs-rquestion עַל־מִשְׁפָּטִ֥⁠י אֲכַזֵּ֑ב 1 In this quotation by Elihu, Job is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “I would not lie about my justice!” +34:6 k048 rc://*/ta/man/translate/figs-abstractnouns עַל־מִשְׁפָּטִ֥⁠י אֲכַזֵּ֑ב 1 If your language does not use an abstract noun for the idea of **justice**, you could express the same idea in another way. Alternate translation: “I would not lie about whether I had done the right thing!” +34:6 i95p rc://*/ta/man/translate/figs-metonymy חִצִּ֣⁠י 1 In this quotation by Elihu, Job is using the term **arrow** by association to mean a wound from an arrow. (Elihu is referring back to what Job said in [16:13](../0161/13.md) about God’s archers fatally wounding him with arrows.) If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “My wound” +34:6 k049 rc://*/ta/man/translate/figs-ellipsis בְלִי־פָֽשַׁע 1 In this quotation by Elihu, Job is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “even though I am without transgression” +34:7 nd2a rc://*/ta/man/translate/figs-rquestion מִי־גֶ֥בֶר כְּ⁠אִיּ֑וֹב 1 Elihu is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “There is no other person like Job!” +34:7 glm5 rc://*/ta/man/translate/figs-metaphor יִֽשְׁתֶּה־לַּ֥עַג כַּ⁠מָּֽיִם 1 Elihu is speaking as if Job literally drank **scorn** the way he would drink **water**. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “He indulges freely in making scornful statements” +34:8 j3zr rc://*/ta/man/translate/figs-abstractnouns פֹּ֣עֲלֵי אָ֑וֶן & אַנְשֵׁי־רֶֽשַׁע 1 If your language does not use abstract nouns for the ideas of **iniquity** and **wickedness**, you could express the same ideas in other ways. Alternate translation: “people who do what is iniquitous … people who are wicked” +34:9 k050 rc://*/ta/man/translate/figs-quotesinquotes כִּֽי־אָ֭מַר לֹ֣א יִסְכָּן־גָּ֑בֶר בִּ֝⁠רְצֹת֗⁠וֹ עִם־אֱלֹהִֽים 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “For he has said that it does not benefit a person when he delights himself with God” +34:10 n22e rc://*/ta/man/translate/figs-metaphor אַ֥נֲשֵׁ֥י לֵבָ֗ב 1 Here the **heart** figuratively represents understanding. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “men of understanding” or “you wise men” +34:10 meh8 rc://*/ta/man/translate/figs-idiom חָלִ֖לָ⁠ה לָ⁠אֵ֥ל מֵ⁠רֶ֗שַׁע וְ⁠שַׁדַּ֥י מֵ⁠עָֽוֶל 1 See how you translated the expression **Sacrilege to** in [27:5](../27/05.md). Alternate translation: “Far be it from God to do wickedness, and from Shaddai to do iniquity” +34:10 k051 rc://*/ta/man/translate/figs-ellipsis חָלִ֖לָ⁠ה לָ⁠אֵ֥ל מֵ⁠רֶ֗שַׁע וְ⁠שַׁדַּ֥י מֵ⁠עָֽוֶל 1 Elihu is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “Far be it from God to do wickedness, and far be it from Shaddai to do iniquity” +34:11 ia8g rc://*/ta/man/translate/writing-pronouns יְשַׁלֶּם & יַמְצִאֶֽ⁠נּוּ 1 The pronoun **he** refers to God in both instances. It may be helpful to clarify this for your readers. Alternate translation: “God repays … God causes it to find him” +34:11 y31y rc://*/ta/man/translate/figs-idiom פֹ֣עַל אָ֭דָם יְשַׁלֶּם־ל֑⁠וֹ 1 See how you translated the word “repay” in [21:19](../21/19.md). If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “God punishes a person for what he does” +34:11 k052 rc://*/ta/man/translate/figs-metaphor וּֽ⁠כְ⁠אֹ֥רַח אִ֝֗ישׁ 1 Elihu is speaking of how a person lives as if that were a **path** that the person was walking along. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “and based on how a person lives” +34:11 k053 rc://*/ta/man/translate/writing-pronouns יַמְצִאֶֽ⁠נּוּ 1 Here, **it** is an indefinite pronoun that does not have a specific referent in the immediate context. If it would be helpful in your language, you could translate this with an equivalent expression that does not use an indefinite pronoun. Alternate translation: “God causes things to happen to him” +34:13 n1w5 rc://*/ta/man/translate/figs-rquestion מִֽי־פָקַ֣ד עָלָ֣י⁠ו אָ֑רְצָ⁠ה וּ⁠מִ֥י שָׂ֝֗ם תֵּבֵ֥ל כֻּלָּֽ⁠הּ 1 Elihu is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate these questions as statements or as exclamations. Alternate translation: “God did not need anyone to appoint him over the earth or to set all of the world under his dominion!” +34:13 k054 rc://*/ta/man/translate/figs-ellipsis וּ⁠מִ֥י שָׂ֝֗ם תֵּבֵ֥ל כֻּלָּֽ⁠הּ 1 Elihu is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “And who set the world, all of it, under his dominion” +34:14 d4kx rc://*/ta/man/translate/figs-metaphor אִם־יָשִׂ֣ים אֵלָ֣י⁠ו לִבּ֑⁠וֹ 1 Here the **heart** represents the thoughts and perceptions. Alternate translation: “If he considered only himself” or “If he thought only about himself” +34:14 t8rt rc://*/ta/man/translate/figs-explicit רוּח֥⁠וֹ וְ֝⁠נִשְׁמָת֗⁠וֹ אֵלָ֥י⁠ו יֶאֱסֹֽף 1 As he did in [32:](../32/08.md), here Elihu is alluding to the way that God originally breathed the breath of life into humans. You could indicate that explicitly in your translation if it would be helpful to your readers. Alternate translation: “if he withdrew his Spirit and the breath of life from humans” +34:15 lah1 rc://*/ta/man/translate/figs-metonymy כָּל־בָּשָׂ֣ר 1 Elihu is using the term **flesh** by association to mean the creatures that God made, which generally have flesh. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “all creatures” +34:15 k055 rc://*/ta/man/translate/figs-euphemism יִגְוַ֣ע & יָ֑חַד 1 Elihu is using the word **expire** to mean “die.” This is a mild way of referring to death. Your language may have a similar expression that you can use in your translation. You could also use plain language. Alternate translation: “would pass away together” or “would die at the same time” +34:15 tmc7 rc://*/ta/man/translate/figs-explicit וְ֝⁠אָדָ֗ם עַל־עָפָ֥ר יָשֽׁוּב 1 Elihu does not mean that people would actively **return** to the **dust** on their own. Rather, as in [33:6](../33/06.md), he is referring to the way that God originally formed people from the dust of the earth, and he means that humans would die and their bodies would become dust again. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “and people would die be buried and their bodies would decompose and become part of the dirt again” +34:16 h7bg rc://*/ta/man/translate/figs-ellipsis וְ⁠אִם־בִּ֥ינָה 1 Elihu is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “But if understanding is to you” or “But if you have understanding” +34:16 lpb8 rc://*/ta/man/translate/figs-yousingular שִׁמְעָ⁠ה & הַ֝אֲזִ֗ינָ⁠ה 1 The imperatives **hear** and **listen** are singular because Elihu is now addressing Job directly. (He is marking a transition from addressing the other “wise ones” who are present by repeating those two terms, which he also used in verse 2.) So use singular imperative forms in your translation if your language marks that distinction. +34:16 giw9 rc://*/ta/man/translate/figs-metonymy הַ֝אֲזִ֗ינָ⁠ה לְ⁠ק֣וֹל מִלָּֽ⁠י 1 Elihu is using the term **words** to mean what he is about to say by using words. As in [33:8](../33/08.md), he may be referring to the **sound** of the words to mean the exact words, that is, exactly what he is going to say. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “listen to exactly what I am going to say” +34:17 rc4c rc://*/ta/man/translate/figs-rquestion הַ⁠אַ֬ף שׂוֹנֵ֣א מִשְׁפָּ֣ט יַחֲב֑וֹשׁ וְ⁠אִם־צַדִּ֖יק כַּבִּ֣יר תַּרְשִֽׁיעַ 1 Elihu is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate these questions as statements or as exclamations. (The second question continues into the next two verses, but in many languages it will not be necessary to translate those verses differently except for the punctuation at the end of verse 19.) Alternate translation: “One hating justice will certainly not govern! No, you should not condemn the Righteous One, the Mighty One” +34:17 s1zl rc://*/ta/man/translate/figs-idiom וְ⁠אִם־צַדִּ֖יק כַּבִּ֣יר תַּרְשִֽׁיעַ 1 Elihu is using the word **If** to introduce a question that anticipates a negative answer. If you decide to retain the question form, you could indicate this in your translation. Alternate translation: “And you will not condemn the Righteous One, the Mighty One, will you” +34:17 l8xs rc://*/ta/man/translate/figs-nominaladj צַדִּ֖יק כַּבִּ֣יר 1 Elihu is using the adjectives **Righteous** and **Mighty** as nouns to mean a certain person, God, who possesses these qualities supremely. The ULT adds the word **One** in each case to show this. Your language may use adjectives in the same way. If not, you can translate these words with equivalent phrases. Alternate translation: “God, who is supremely righteous and mighty” +34:18 n5xx rc://*/ta/man/translate/figs-quotesinquotes הַ⁠אֲמֹ֣ר לְ⁠מֶ֣לֶךְ בְּלִיָּ֑עַל רָ֝שָׁ֗ע אֶל־נְדִיבִֽים 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “the one telling a king that he is worthless and telling nobles that they are wicked” +34:18 pa2a rc://*/ta/man/translate/figs-genericnoun לְ⁠מֶ֣לֶךְ 1 Elihu is not referring to a specific **king**. He means kings in general. It may be more natural in your language to express this meaning by using a plural form. Alternate translation: “to kings” +34:19 k056 rc://*/ta/man/translate/figs-idiom אֲשֶׁ֤ר לֹֽא־נָשָׂ֨א ׀ פְּנֵ֥י שָׂרִ֗ים 1 See how you translated the similar expression in [13:8](../13/08.md). Alternate translation: “who does not show favoritism to princes” +34:19 k057 rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵי־דָ֑ל 1 In this context, the phrase **to the face of** means “in front of” or “ahead of.” Alternate translation: “ahead of the poor” or “more than the poor” +34:19 k058 rc://*/ta/man/translate/figs-nominaladj שׁ֭וֹעַ & דָ֑ל 1 Elihu is using the adjectives **rich** and **poor** as nouns to mean certain kinds of people. Your language may use adjectives in the same way. If not, you can translate these words with equivalent phrases. Alternate translation: “rich people … poor people” +34:19 sj41 rc://*/ta/man/translate/figs-synecdoche מַעֲשֵׂ֖ה יָדָ֣י⁠ו כֻּלָּֽ⁠ם 1 Elihu is using one part of God, his **hands**, to mean all of him in the act of making people. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “he has made all of them” +34:19 k059 rc://*/ta/man/translate/figs-rquestion יָדָ֣י⁠ו 1 If you decided in verse 17 to use a statement or exclamation to translate the question that begins in the middle of that verse and continues to the end of this verse, remember to use the punctuation here that your language uses to mark the end of a statement or exclamation. +34:20 xkd5 rc://*/ta/man/translate/figs-metaphor וַ⁠חֲצ֪וֹת לָ֥יְלָה 1 Elihu is speaking as if what he is describing generally happens to people literally **in the middle of the night**. He means that it happens suddenly and unexpectedly, as if it happened at the time when people are usually asleep. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “and suddenly and unexpectedly” +34:20 yx7f rc://*/ta/man/translate/figs-activepassive יְגֹעֲשׁ֣וּ עָ֣ם 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “God shakes people” +34:20 nq3g rc://*/ta/man/translate/figs-euphemism וְ⁠יַעֲבֹ֑רוּ 1 Elihu is using the word **pass** to mean “die.” This is a mild or poetic way of referring to death. Your language may have a similar expression that you can use in your translation. You could also use plain language. Alternate translation: “and they depart” or “and they die” +34:20 k060 rc://*/ta/man/translate/writing-pronouns וְ⁠יָסִ֥ירוּ אַ֝בִּ֗יר 1 Here, **they** is an indefinite pronoun that does not have a specific referent in the immediate context. If it would be helpful in your language, you could translate this with a different expression that does not use an indefinite pronoun. Alternate translation: “and the mighty are taken away” +34:20 k061 rc://*/ta/man/translate/figs-nominaladj אַ֝בִּ֗יר 1 Elihu is using the adjective **mighty** as a noun to mean a certain kind of person. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “even the person who is mighty” +34:20 dsu9 rc://*/ta/man/translate/figs-synecdoche לֹ֣א בְ⁠יָֽד 1 Elihu is using one part of a human being, his **hand**, to mean all of him in the act of potentially taking away a mighty person (although Elihu says that no person actually does this). If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “not by a human being” +34:21 k062 rc://*/ta/man/translate/writing-pronouns עֵ֭ינָי⁠ו & יִרְאֶֽה 1 The first instance of the pronoun **his** and the pronoun **he** refer to God. It may be helpful to clarify this for your readers. Alternate translation: “God’s eyes … God sees” +34:21 syl2 rc://*/ta/man/translate/figs-synecdoche עֵ֭ינָי⁠ו עַל 1 Elihu is using one part of God, his **eyes**, to mean all of him in the act of seeing. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “he looks upon” +34:21 wn28 rc://*/ta/man/translate/figs-metaphor דַּרְכֵי־אִ֑ישׁ וְֽ⁠כָל־צְעָדָ֥י⁠ו 1 Elihu is speaking of how a person lives as if that were a **way** or path that the person was taking **steps** along. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “how a person lives, and … everything that he does” +34:22 em2w rc://*/ta/man/translate/figs-doublet אֵֽין־חֹ֭שֶׁךְ וְ⁠אֵ֣ין צַלְמָ֑וֶת 1 The terms **darkness** and **deep darkness** mean similar things. Elihu is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “There is no darkness at all” +34:22 k063 rc://*/ta/man/translate/figs-activepassive לְ⁠הִסָּ֥תֶר & פֹּ֣עֲלֵי אָֽוֶן 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “for the doers of iniquity to hide themselves” +34:23 k064 rc://*/ta/man/translate/figs-ellipsis לֹ֣א עַל־אִ֭ישׁ יָשִׂ֣ים 1 As Job does in [23:6](../23/06.md), here Elihu is leaving out some of the words of a certain Hebrew expression that occurs in full form in other places in the book. See how you translated the expression “set upon” in [23:6](../23/06.md). Alternate translation: “God does not set his heart upon a person” or “God does not consider a person” +34:23 dy7z rc://*/ta/man/translate/figs-ellipsis לַ⁠הֲלֹ֥ךְ אֶל־אֵ֝֗ל בַּ⁠מִּשְׁפָּֽט 1 Elihu is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “so there is no need for any person to go to him for judgment” +34:24 hwl1 rc://*/ta/man/translate/figs-metaphor יָרֹ֣עַ כַּבִּירִ֣ים 1 Elihu is speaking as if God literally **shatters** mighty people or breaks them into pieces. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “He punishes mighty people by taking away their power and influence” +34:24 k065 rc://*/ta/man/translate/figs-nominaladj כַּבִּירִ֣ים 1 Elihu is using the adjective **mighty** as a noun to mean a certain kind of person. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “mighty people” +34:24 nyi9 rc://*/ta/man/translate/figs-abstractnouns לֹא־חֵ֑קֶר 1 If your language does not use an abstract noun for the idea of **investigation**, you could express the same idea in another way. Alternate translation: “without needing to investigate how they have been living” +34:25 z5n9 rc://*/ta/man/translate/figs-metaphor וְ⁠הָ֥פַךְ & וְ⁠יִדַּכָּֽאוּ 1 Elihu is speaking as if God literally **overthrows** mighty people who do wrong, that is, as if God throws them down onto the ground. Elihu is also speaking as if God literally crushes these people, that is, breaks them into small pieces. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “he takes away their power and influence … and they are destroyed” +34:25 hq7v rc://*/ta/man/translate/figs-metaphor לַ֝֗יְלָה 1 See how you translated the similar phrase “in the middle of the night” in verse 20. Alternate translation: “suddenly and unexpectedly” +34:25 rxl8 rc://*/ta/man/translate/figs-activepassive וְ⁠יִדַּכָּֽאוּ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “and he crushes them” +34:26 mwg7 rc://*/ta/man/translate/figs-explicit רְשָׁעִ֥ים 1 Elihu is using a plural form to indicate that these mighty people whom God judges are guilty of wickedness to a great degree. Your language may use plural forms in the same way. If not, you could express the meaning in another way. Alternate translation: “their great wickedness” +34:27 af3k rc://*/ta/man/translate/figs-metaphor סָ֣רוּ מֵֽ⁠אַחֲרָ֑י⁠ו 1 Elihu is speaking as if these wicked mighty people were literally walking behind God but then **turned** away to walk in a different direction from his. He means that they stopped obeying God’s commandments. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “they stopped obeying God’s commandments” +34:27 mv8l rc://*/ta/man/translate/figs-metaphor וְ⁠כָל־דְּ֝רָכָ֗י⁠ו לֹ֣א הִשְׂכִּֽילוּ 1 Elihu is speaking of how God wants people to live as if that were a series of **ways** or paths that God wants people to walk along. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “and they did not respect the manner in which God wants people to live” +34:28 d5r1 rc://*/ta/man/translate/grammar-connect-logic-result לְ⁠הָבִ֣יא עָ֭לָי⁠ו צַֽעֲקַת־דָּ֑ל 1 In the first part of this verse, Elihu is indicating the result of what he described in the previous verse, wicked people not obeying God’s commandments or respecting the way God wants people to live. If it would be helpful to your readers, you could indicate this explicitly in your translation. It may be helpful to begin a new sentence here. Alternate translation: “As a result, they caused the cry of the poor to come to God” +34:28 k066 rc://*/ta/man/translate/figs-nominaladj דָּ֑ל & עֲנִיִּ֣ים 1 Elihu is using the adjectives **poor** and **afflicted** as nouns to mean certain kinds of people. Your language may use adjectives in the same way. If not, you can translate these words with equivalent phrases. Alternate translation: “poor people … afflicted people” +34:28 k067 rc://*/ta/man/translate/figs-idiom יִשְׁמָֽע 1 Elihu is using the term **heard** in a specific sense to mean “answered.” Alternate translation: “God answered” +34:29 k61c rc://*/ta/man/translate/figs-rquestion וְ⁠ה֤וּא יַשְׁקִ֨ט ׀ וּ⁠מִ֥י יַרְשִׁ֗עַ וְ⁠יַסְתֵּ֣ר פָּ֭נִים וּ⁠מִ֣י יְשׁוּרֶ֑⁠נּוּ 1 Elihu is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate these questions as statements or as exclamations. Alternate translation: “Even if God is silent, no one can condemn him. If God hides his face, no one can perceive him” +34:29 w485 rc://*/ta/man/translate/figs-synecdoche פָּ֭נִים 1 Elihu is using one part of God, his **face**, to mean all of him in the act of hiding himself. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “himself” +34:29 j5ex rc://*/ta/man/translate/figs-metaphor וְ⁠עַל־גּ֖וֹי וְ⁠עַל־אָדָ֣ם יָֽחַד 1 Elihu is describing God as **over** or spatially above each **nation** and **man** (person) in order to indicate that God rules them. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “Yet he rules both individual nations and individual persons” +34:30 n7qw rc://*/ta/man/translate/figs-ellipsis מִ֭⁠מְּלֹךְ אָדָ֥ם חָנֵ֗ף 1 Elihu is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “to protect a nation from the reigning of a godless man” or “to keep a godless person from reigning over a nation” +34:30 k068 rc://*/ta/man/translate/figs-metaphor מִ⁠מֹּ֥קְשֵׁי עָֽם 1 Elihu is speaking as if the **people** of a nation would literally be caught in **snares** or traps if a godless person became their ruler. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “to keep people from being oppressed” +34:31 k069 rc://*/ta/man/translate/figs-quotesinquotes כִּֽי־אֶל־אֵ֭ל הֶ⁠אָמַ֥ר נָשָׂ֗אתִי לֹ֣א אֶחְבֹּֽל 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “If one says to God that he has borne but he will no longer offend” +34:31 k070 rc://*/ta/man/translate/figs-hypo כִּֽי־אֶל־אֵ֭ל הֶ⁠אָמַ֥ר 1 Elihu is suggesting a hypothetical situation in order to illustrate a point. Alternate translation: “Suppose someone said to God” +34:31 k071 rc://*/ta/man/translate/figs-ellipsis נָשָׂ֗אתִי 1 The speaker in this hypothetical situation is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “I have borne punishment for my sin” +34:32 u6ly rc://*/ta/man/translate/figs-quotesinquotes בִּלְעֲדֵ֣י אֶ֭חֱזֶה אַתָּ֣ה הֹרֵ֑⁠נִי אִֽם־עָ֥וֶל פָּ֝עַ֗לְתִּי לֹ֣א אֹסִֽיף 1 If you decided in the previous verse to translate this quotation in such a way that there would not be a quotation within a quotation, you can continue doing that here. Alternate translation: “if he asks God to teach him what he cannot see, and if he says that if he has done iniquity, he will not continue” +34:32 k072 rc://*/ta/man/translate/figs-hypo בִּלְעֲדֵ֣י אֶ֭חֱזֶה אַתָּ֣ה הֹרֵ֑⁠נִי אִֽם־עָ֥וֶל פָּ֝עַ֗לְתִּי לֹ֣א אֹסִֽיף 1 This verse continues the hypothetical situation that Elihu is suggesting in order to illustrate a point. It may be helpful to begin a new sentence here. Alternate translation: “And suppose that person asked God to teach him what he could not see, and suppose he told God that if he had done iniquity, he would not continue.” +34:32 k073 rc://*/ta/man/translate/writing-pronouns אַתָּ֣ה הֹרֵ֑⁠נִי 1 For emphasis, Elihu is stating the pronoun **you**, whose meaning is already present in the verb translated **teach**. If your language can state implied pronouns explicitly for emphasis, you may want to use that construction here in your translation. Other languages may have other ways of bringing out this emphasis. Alternate translation: “please teach me” +34:33 px78 rc://*/ta/man/translate/figs-idiom הַֽ⁠מֵ⁠עִמְּ⁠ךָ֬ יְשַׁלְמֶ֨⁠נָּה 1 Elihu is using the expression **from with you** to refer, while addressing Job, to the perspective that Job has been expressing. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “will God still punish that repentant person, as you have been saying he would” +34:33 kc72 rc://*/ta/man/translate/figs-hypo הַֽ⁠מֵ⁠עִמְּ⁠ךָ֬ יְשַׁלְמֶ֨⁠נָּה 1 This is the end of the hypothetical situation that Elihu has been suggesting in order to illustrate a point. It may be helpful to begin a new sentence here. Alternate translation: “Then, in your opinion, would God still punish that person” +34:33 xdv4 rc://*/ta/man/translate/figs-idiom יְשַׁלְמֶ֨⁠נָּה 1 See how you translated the word “repay” in verse 11. Alternate translation: “will he still punish the person for having done wrong” +34:33 nw6c rc://*/ta/man/translate/figs-ellipsis מָאַ֗סְתָּ 1 Elihu is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “you belittle what we have been saying about how God deals with people” +34:34 k074 rc://*/ta/man/translate/figs-metaphor אַנְשֵׁ֣י לֵ֭בָב 1 See how you translated the same expression in verse 10. Alternate translation: “Men of understanding” +34:34 k075 rc://*/ta/man/translate/figs-abstractnouns וְ⁠גֶ֥בֶר חָ֝כָ֗ם 1 If your language does not use an abstract noun for the idea of **wisdom**, you could express the same idea in another way. Alternate translation: “and any wise person” +34:34 qbs3 rc://*/ta/man/translate/figs-ellipsis שֹׁמֵ֥עַֽ לִֽ⁠י 1 Elihu is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “hearing me will also say to me” +34:35 k076 rc://*/ta/man/translate/figs-quotesinquotes אִ֭יּוֹב לֹא־בְ⁠דַ֣עַת יְדַבֵּ֑ר וּ֝⁠דְבָרָ֗י⁠ו לֹ֣א בְ⁠הַשְׂכֵּֽיל 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation, with no comma at the end of verse 34: “that Job does not speak with knowledge and that his words are without understanding” +34:35 k077 rc://*/ta/man/translate/figs-abstractnouns בְ⁠דַ֣עַת 1 If your language does not use an abstract noun for the idea of **knowledge**, you could express the same idea in another way. Alternate translation: “knowledgeably” +34:35 k078 rc://*/ta/man/translate/figs-metonymy וּ֝⁠דְבָרָ֗י⁠ו לֹ֣א בְ⁠הַשְׂכֵּֽיל 1 Elihu is using the term **words** to mean what Job has been saying by using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and what he says is not with understanding” +34:35 k079 rc://*/ta/man/translate/figs-abstractnouns וּ֝⁠דְבָרָ֗י⁠ו לֹ֣א בְ⁠הַשְׂכֵּֽיל 1 If your language does not use an abstract noun for the idea of **understanding**, you could express the same idea in another way. Alternate translation: “and he does not really understand what he is talking about” +34:36 znm7 rc://*/ta/man/translate/figs-activepassive יִבָּחֵ֣ן אִיּ֣וֹב 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “God would test Job” or “God would put Job on trial” +34:36 w7eb rc://*/ta/man/translate/figs-idiom עַל־תְּ֝שֻׁבֹ֗ת בְּ⁠אַנְשֵׁי־אָֽוֶן 1 Elihu is using the word **among** in a sense that suggests that one thing is associated with another. He means that Job responds in a way associated with **men of iniquity**, as if he were such a person himself. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “because he answers as men of iniquity would” +34:37 fm5k rc://*/ta/man/translate/translate-symaction יִסְפּ֑וֹק 1 As in [27:23](../27/23.md), here clapping one’s hands is a symbolic action that expresses derision. If it would be helpful to your readers, you could indicate that explicitly in your translation. Alternate translation: “he claps his hands derisively” +34:37 g7nc rc://*/ta/man/translate/figs-metonymy וְ⁠יֶ֖רֶב אֲמָרָ֣י⁠ו לָ⁠אֵֽל 1 Elihu is using the term **words** to mean what Job has been saying by using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and he says more and more things against God” 35:intro mfr6 0 # Job 35 General Notes\n\n## Structure and formatting\n\nThis chapter is a continuation of Elihu’s speech. In this chapter, Elihu speaks primarily to Job, although in the last verse he speaks about Job to the others who are present.\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry.\n\n## Special Concepts in this Chapter\n\n### Does God not benefit when humans do what is right?\n\nIn verses 6–8, Elihu tells Job that whether he is good or bad has no effect on God; that only affects other people. Elihu probably means that God does not owe Job anything for being good and that God does not have to defend himself against Job being bad. But if what Elihu says is taken in a general sense, then it does not express the full teaching of the Bible. Elsewhere the Bible says that God is delighted when people obey him and that God grieves when people sin, knowing the destructive effects that this will have. God is glorified when people acknowledge that humans flourish when they obey his commandments. Elihu, like Job’s friends, says things that are true to a certain extent but that do not fully express the counsel of God as found in the Bible as a whole.\n\n## Translation Issues in this Chapter\n\n### reference of “you” and “your”\n\nThroughout this chapter, Elihu uses the pronouns “you” and “your” to address Job individually, so use the singular form in your translation if your language marks that distinction. In verse 3, in the quotation by Elihu, the pronoun “you” is also singular because Job is using it to address God. -35:1 k080 rc://*/ta/man/translate/figs-hendiadys answered and said 1 See how you translated the same expression in [34:1](../34/01.md). Alternate translation: “responded” -35:2 s9jw rc://*/ta/man/translate/figs-rquestion Do you consider this to {be} justice? 1 Elihu is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “You should not consider this to be justice!” -35:2 g7jg rc://*/ta/man/translate/figs-yousingular Do you consider this to {be} justice? 1 As the General Notes to this chapter discuss, the word **you** is singular here and throughout the chapter because Elihu is addressing Job directly. So use the singular form in your translation if your language marks that distinction. -35:2 yh9l rc://*/ta/man/translate/figs-abstractnouns Do you consider this to {be} justice? 1 If your language does not use an abstract noun for the idea of **justice**, you could express the same idea in another way. Alternate translation: “You should not consider this a just thing to say!” -35:2 l3t8 rc://*/ta/man/translate/figs-quotesinquotes You say, ‘I am more righteous than God’! 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “You say that you are more righteous than God” or, since this is not a direct quote from Job, “You speak as if you are more righteous than God” -35:3 k081 rc://*/ta/man/translate/grammar-connect-words-phrases For 1 Elihu is using the word **For** to introduce the reason why he said in the previous verse that Job claimed to be more righteous than God. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation: “I say that because” -35:3 k082 rc://*/ta/man/translate/figs-ellipsis you have said, ‘What does it benefit you? What do I gain more than my sin?’ 1 Elihu is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “you have said to God, ‘What does it benefit you if I am righteous? What more do I gain by not sinning than if I do sin?’” -35:3 k083 rc://*/ta/man/translate/figs-quotesinquotes you have said, ‘What does it benefit you? What do I gain more than my sin?’ 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “you have asked God what it benefits him if you do not sin and what more you gain by not sinning than if you do sin” -35:3 w8qv rc://*/ta/man/translate/figs-rquestion What does it benefit you? What do I gain more than my sin? 1 In this quotation by Elihu, Job is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate these questions as statements or as exclamations. Alternate translation: “It does not benefit you if I do not sin! I do not gain more by not sinning than if I do sin!” -35:3 k084 rc://*/ta/man/translate/figs-yousingular What does it benefit you? 1 The word **you** is singular here because in this quotation by Elihu, Job is addressing God directly. So use the singular form in your translation if your language marks that distinction. -35:3 k085 rc://*/ta/man/translate/figs-metonymy my sin 1 In this quotation by Elihu, Job is using the term **sin** by association to mean the act of sinning. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “if I had sinned” -35:4 k086 rc://*/ta/man/translate/figs-metonymy I will answer you {with} words 1 Elihu is using the term **words** to mean what he is going to say by using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “I will speak in reply to you” -35:4 tp7p rc://*/ta/man/translate/writing-pronouns I 1 For emphasis, Elihu is stating the pronoun **I**, whose meaning is already present in the verb translated **answer**. If your language can state implied pronouns explicitly for emphasis, you may want to use that construction here in your translation. Other languages may have other ways of bringing out this emphasis. Alternate translation: “I myself” -35:4 k087 rc://*/ta/man/translate/figs-ellipsis and your friends with you 1 Elihu is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “and I will answer your friends with you” -35:5 k088 rc://*/ta/man/translate/figs-doublet Observe the heavens and see 1 The terms **Observe** and **see** mean similar things. Elihu is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “Carefully observe the heavens” -35:5 k089 rc://*/ta/man/translate/figs-explicit the clouds soar above you 1 Elihu is saying implicitly that God is even higher above Job than the **heavens** and the **clouds**. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “the clouds soar above you; God is even greater than that!” -35:6 t1v8 rc://*/ta/man/translate/figs-rquestion If you sin, what do you accomplish against him? Or {if} your transgressions multiply, what do you do to him? 1 Elihu is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate these questions as statements or as exclamations. Alternate translation: “If you sin, you do not accomplish anything against God. If your transgressions multiply, you do not do anything to him.” -35:6 s7x4 rc://*/ta/man/translate/figs-personification your transgressions 1 Elihu is speaking of Job’s supposed **transgressions** as if they were living things that could **multiply** on their own. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “you commit many transgressions” -35:7 m97k rc://*/ta/man/translate/figs-rquestion If you are righteous, what do you give to him, or what does he receive from your hand? 1 Elihu is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate these questions as statements or as exclamations. Alternate translation: “If you are righteous, you do not give anything to God; he does not receive anything from your hand!” -35:7 i418 rc://*/ta/man/translate/figs-synecdoche from your hand 1 Elihu is using one part of Job, his **hand**, to mean all of him in the act of potentially giving something to God. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “from you” -35:8 fa27 rc://*/ta/man/translate/figs-gendernotations {is} to a son of man 1 See how you translated the expression “son of man” in [16:21](../16/21.md). Alternate translation: “is to a human being” -35:9 p9sw rc://*/ta/man/translate/translate-plural From the multitude of oppressions 1 Elihu is using the plural form **oppressions** in a context where the singular term “oppression” would suffice. This suggests that he is using the plural form for emphasis. Your language may use plural forms in the same way. If not, you could express the emphasis in another way. Alternate translation: “Because of great oppression” -35:9 k090 rc://*/ta/man/translate/writing-pronouns they make a cry 1 The pronoun **they** refers to people generally. It may be helpful to clarify this for your readers. Alternate translation: “people cry out for justice” -35:9 zb6t rc://*/ta/man/translate/figs-metonymy from the arm of 1 Here, **arm** represents power, and in this context, the term indicates that **mighty** people are using their power to hurt others. If it would be helpful in your language, you could use an equivalent expression or state the meaning plainly. Alternate translation: “because of the violence of” -35:9 k091 rc://*/ta/man/translate/figs-nominaladj the mighty 1 Elihu is using the adjective **mighty** as a noun to mean a certain kind of person. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “mighty people” -35:10 k092 rc://*/ta/man/translate/figs-quotesinquotes But one does not say, ‘Where is God my Maker, the one giving songs in the night, 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “But one does not ask where God his Maker is, the one giving songs in the night” -35:10 k093 rc://*/ta/man/translate/figs-idiom Where is God my Maker 1 The expression **Where is** indicates a desire to know whether God will act. For example, in [2 Kings 2:14](../2ki/02/14.md), Elisha asks, “Where is Yahweh, the God of Elijah?” as he strikes the Jordan River with Elijah’s coat in order to part its waters so that he can walk across the riverbed. If it would be helpful in your language, you could translate the question as the expression of a wish. Alternate translation: “I wish that God my Maker would act on my behalf” -35:10 f89r rc://*/ta/man/translate/figs-metaphor the one giving songs in the night 1 Here, **night** represents difficult circumstances, and **songs** represent the rejoicing of a person whom God has delivered. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “the one delivering people from difficult circumstances” -35:11 k094 rc://*/ta/man/translate/figs-quotesinquotes the one teaching us more than the beasts of the earth, making us wiser than the birds of the heavens?’ 1 If you decided in the previous verse to translate this quotation in such a way that there would not be a quotation within a quotation, you can continue doing that here. Alternate translation: “the one teaching people more than the beasts of the earth, making them wiser than the birds of the heavens.” -35:11 k095 rc://*/ta/man/translate/figs-personification the one teaching us more than the beasts of the earth, making us wiser than the birds of the heavens?’ 1 In this quotation, the speaker describes **beasts** and **birds** as if they were living thing that God could teach and make wise. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the one who gave us more understanding than the beasts of the earth and the birds of the heavens” -35:11 k096 rc://*/ta/man/translate/figs-exclusive the one teaching us & making us wiser 1 The speaker is using the pronoun **us** to mean people and thus to refer to himself and his listeners, so use the inclusive form of that word if your language marks that distinction. -35:12 xj4y rc://*/ta/man/translate/figs-metaphor There 1 Elihu is speaking as if the troubles that people experience were a place that they were in. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “In their troubles,” -35:12 k097 rc://*/ta/man/translate/figs-idiom from the face of 1 In this context, this expression means “because of.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “because of” -35:12 k098 rc://*/ta/man/translate/figs-nominaladj evil {ones} 1 Elihu is using the adjective **evil** as a noun to mean a certain kind of person. The ULT adds the word **ones** to show this. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “evil people” -35:13 k099 rc://*/ta/man/translate/figs-abstractnouns God does not hear vanity 1 If your language does not use an abstract noun for the idea of **vanity**, you could express the same idea in another way. Here the word **vanity** describes a cry to God for help that is insincere. The person asking for God’s help has not repented of the sins that have gotten him into trouble; he is still doing “evil,” as verse 12 indicates. Alternate translation: “God does not hear an insincere prayer for help” -35:13 k100 rc://*/ta/man/translate/figs-idiom God does not hear vanity 1 Elihu is using the term **hear** in a specific sense to mean “answer.” Alternate translation: “God will not answer an insincere prayer for help” -35:13 k101 rc://*/ta/man/translate/figs-parallelism and Shaddai does not regard it 1 In this context, the word **regard** also means “answer.” Elihu is using both hearing and seeing in parallel statements to emphasize his point. If it would be helpful in your language, you could state the meaning plainly. (You could also combine both parts of this verse into a single statement, as the UST does.) Alternate translation: “no, Shaddai will not answer such a prayer” -35:14 di2g rc://*/ta/man/translate/figs-ellipsis How much less that 1 Elihu is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “How much less will God answer your prayers, given that” -35:14 c513 rc://*/ta/man/translate/figs-quotations you say you do not see him, the case {is} to his face, and you are waiting for him 1 It may be more natural in your language to have a direct quotation here. Alternate translation: “you say, ‘I do not see him; the case is to his face, and I am waiting for him,’” -35:14 njy6 rc://*/ta/man/translate/figs-metonymy the case {is} to his face 1 In this context, the phrase **to the face of** means “in front of.” This is likely a reference to the written documents that people in this culture prepared for legal proceedings, as a note to [31:35](../31/35.md) discusses. Job would be saying that his testimony was “in front of” God, that is, he had submitted it for God to read. Alternate translation: “you have submitted your case to him” -35:15 ub2k rc://*/ta/man/translate/figs-quotesinquotes and now that {in} his nose, he does not visit, and he does not take much notice of transgression! 1 If you decided in the previous verse to translate the beginning of this indirect quotation as a direct quotation, you can also translate the continuation of the indirect quotation here as a direct quotation. Alternate translation: “and also, ‘In his anger, he does not visit, and he does not take much notice of transgression’!” -35:15 kpu8 rc://*/ta/man/translate/figs-idiom he does not visit 1 As Job did in [31:14](../31/14.md), here Elihu is using the term **visit** in a particular sense. When applied to God, the term often indicates that God takes action in the life of a person or group, whether to help needy people or to punish guilty people. Here it has the latter sense. Alternate translation: “God does not punish people who are guilty of committing sin” -35:16 k102 rc://*/ta/man/translate/figs-synecdoche So Job opens his mouth 1 Elihu is using the first part of the speaking process, opening one’s **mouth**, to mean the entire process of speaking. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “So Job speaks” -35:16 k103 rc://*/ta/man/translate/figs-abstractnouns without knowledge 1 If your language does not use an abstract noun for the idea of **knowledge**, you could express the same idea in another way. Alternate translation, as in the UST: “without knowing what he is talking about” -35:16 ben3 rc://*/ta/man/translate/figs-metonymy he multiplies words 1 Elihu is using the term **words** to mean what Job has been saying by using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “he says many things” +35:1 k080 rc://*/ta/man/translate/figs-hendiadys וַ⁠יַּ֥עַן & וַ⁠יֹּאמַֽר 1 See how you translated the same expression in [34:1](../34/01.md). Alternate translation: “And … responded” +35:2 s9jw rc://*/ta/man/translate/figs-rquestion הֲ֭⁠זֹאת חָשַׁ֣בְתָּ לְ⁠מִשְׁפָּ֑ט 1 Elihu is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “You should not consider this to be justice!” +35:2 g7jg rc://*/ta/man/translate/figs-yousingular הֲ֭⁠זֹאת חָשַׁ֣בְתָּ לְ⁠מִשְׁפָּ֑ט 1 As the General Notes to this chapter discuss, the word **you** is singular here and throughout the chapter because Elihu is addressing Job directly. So use the singular form in your translation if your language marks that distinction. +35:2 yh9l rc://*/ta/man/translate/figs-abstractnouns הֲ֭⁠זֹאת חָשַׁ֣בְתָּ לְ⁠מִשְׁפָּ֑ט 1 If your language does not use an abstract noun for the idea of **justice**, you could express the same idea in another way. Alternate translation: “You should not consider this a just thing to say!” +35:2 l3t8 rc://*/ta/man/translate/figs-quotesinquotes אָ֝מַ֗רְתָּ צִדְקִ֥⁠י מֵ⁠אֵֽל 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “You say that you are more righteous than God” or, since this is not a direct quote from Job, “You speak as if you are more righteous than God” +35:3 k081 rc://*/ta/man/translate/grammar-connect-words-phrases כִּֽי 1 Elihu is using the word **For** to introduce the reason why he said in the previous verse that Job claimed to be more righteous than God. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation: “I say that because” +35:3 k082 rc://*/ta/man/translate/figs-ellipsis תֹ֭אמַר מַה־יִּסְכָּן־לָ֑⁠ךְ מָֽה־אֹ֝עִ֗יל מֵֽ⁠חַטָּאתִֽ⁠י 1 Elihu is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “you have said to God, ‘What does it benefit you if I am righteous? What more do I gain by not sinning than if I do sin?’” +35:3 k083 rc://*/ta/man/translate/figs-quotesinquotes תֹ֭אמַר מַה־יִּסְכָּן־לָ֑⁠ךְ מָֽה־אֹ֝עִ֗יל מֵֽ⁠חַטָּאתִֽ⁠י 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “you have asked God what it benefits him if you do not sin and what more you gain by not sinning than if you do sin” +35:3 w8qv rc://*/ta/man/translate/figs-rquestion מַה־יִּסְכָּן־לָ֑⁠ךְ מָֽה־אֹ֝עִ֗יל מֵֽ⁠חַטָּאתִֽ⁠י 1 In this quotation by Elihu, Job is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate these questions as statements or as exclamations. Alternate translation: “It does not benefit you if I do not sin! I do not gain more by not sinning than if I do sin!” +35:3 k084 rc://*/ta/man/translate/figs-yousingular מַה־יִּסְכָּן־לָ֑⁠ךְ 1 The word **you** is singular here because in this quotation by Elihu, Job is addressing God directly. So use the singular form in your translation if your language marks that distinction. +35:3 k085 rc://*/ta/man/translate/figs-metonymy מֵֽ⁠חַטָּאתִֽ⁠י 1 In this quotation by Elihu, Job is using the term **sin** by association to mean the act of sinning. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “more than if I had sinned” +35:4 k086 rc://*/ta/man/translate/figs-metonymy אֲ֭נִי אֲשִֽׁיבְ⁠ךָ֣ מִלִּ֑ין 1 Elihu is using the term **words** to mean what he is going to say by using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “I will speak in reply to you” +35:4 tp7p rc://*/ta/man/translate/writing-pronouns אֲ֭נִי 1 For emphasis, Elihu is stating the pronoun **I**, whose meaning is already present in the verb translated **answer**. If your language can state implied pronouns explicitly for emphasis, you may want to use that construction here in your translation. Other languages may have other ways of bringing out this emphasis. Alternate translation: “I myself” +35:4 k087 rc://*/ta/man/translate/figs-ellipsis וְֽ⁠אֶת־רֵעֶ֥י⁠ךָ עִמָּֽ⁠ךְ 1 Elihu is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “and I will answer your friends with you” +35:5 k088 rc://*/ta/man/translate/figs-doublet הַבֵּ֣ט שָׁמַ֣יִם וּ⁠רְאֵ֑ה 1 The terms **Observe** and **see** mean similar things. Elihu is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “Carefully observe the heavens” +35:5 k089 rc://*/ta/man/translate/figs-explicit שְׁ֝חָקִ֗ים גָּבְה֥וּ מִמֶּֽ⁠ךָּ 1 Elihu is saying implicitly that God is even higher above Job than the **heavens** and the **clouds**. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “the clouds soar above you; God is even greater than that!” +35:6 t1v8 rc://*/ta/man/translate/figs-rquestion אִם־חָ֭טָאתָ מַה־תִּפְעָל־בּ֑⁠וֹ וְ⁠רַבּ֥וּ פְ֝שָׁעֶ֗י⁠ךָ מַה־תַּעֲשֶׂה־לּֽ⁠וֹ 1 Elihu is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate these questions as statements or as exclamations. Alternate translation: “If you sin, you do not accomplish anything against God. If your transgressions multiply, you do not do anything to him.” +35:6 s7x4 rc://*/ta/man/translate/figs-personification וְ⁠רַבּ֥וּ פְ֝שָׁעֶ֗י⁠ךָ 1 Elihu is speaking of Job’s supposed **transgressions** as if they were living things that could **multiply** on their own. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Or if you commit many transgressions” +35:7 m97k rc://*/ta/man/translate/figs-rquestion אִם־צָ֭דַקְתָּ מַה־תִּתֶּן־ל֑⁠וֹ א֥וֹ מַה־מִ⁠יָּדְ⁠ךָ֥ יִקָּֽח 1 Elihu is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate these questions as statements or as exclamations. Alternate translation: “If you are righteous, you do not give anything to God; he does not receive anything from your hand!” +35:7 i418 rc://*/ta/man/translate/figs-synecdoche מִ⁠יָּדְ⁠ךָ֥ 1 Elihu is using one part of Job, his **hand**, to mean all of him in the act of potentially giving something to God. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “from you” +35:8 fa27 rc://*/ta/man/translate/figs-gendernotations וּ⁠לְ⁠בֶן־אָ֝דָ֗ם 1 See how you translated the expression “son of man” in [16:21](../16/21.md). Alternate translation: “and … is to a human being” +35:9 p9sw rc://*/ta/man/translate/translate-plural מֵ֭⁠רֹב עֲשׁוּקִ֣ים 1 Elihu is using the plural form **oppressions** in a context where the singular term “oppression” would suffice. This suggests that he is using the plural form for emphasis. Your language may use plural forms in the same way. If not, you could express the emphasis in another way. Alternate translation: “Because of great oppression” +35:9 k090 rc://*/ta/man/translate/writing-pronouns יַזְעִ֑יקוּ 1 The pronoun **they** refers to people generally. It may be helpful to clarify this for your readers. Alternate translation: “people cry out for justice” +35:9 zb6t rc://*/ta/man/translate/figs-metonymy מִ⁠זְּר֣וֹעַ 1 Here, **arm** represents power, and in this context, the term indicates that **mighty** people are using their power to hurt others. If it would be helpful in your language, you could use an equivalent expression or state the meaning plainly. Alternate translation: “because of the violence of” +35:9 k091 rc://*/ta/man/translate/figs-nominaladj רַבִּֽים 1 Elihu is using the adjective **mighty** as a noun to mean a certain kind of person. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “mighty people” +35:10 k092 rc://*/ta/man/translate/figs-quotesinquotes וְֽ⁠לֹא־אָמַ֗ר אַ֭יֵּה אֱל֣וֹהַּ עֹשָׂ֑⁠י נֹתֵ֖ן זְמִר֣וֹת בַּ⁠לָּֽיְלָה 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “But one does not ask where God his Maker is, the one giving songs in the night” +35:10 k093 rc://*/ta/man/translate/figs-idiom אַ֭יֵּה אֱל֣וֹהַּ עֹשָׂ֑⁠י 1 The expression **Where is** indicates a desire to know whether God will act. For example, in [2 Kings 2:14](../2ki/02/14.md), Elisha asks, “Where is Yahweh, the God of Elijah?” as he strikes the Jordan River with Elijah’s coat in order to part its waters so that he can walk across the riverbed. If it would be helpful in your language, you could translate the question as the expression of a wish. Alternate translation: “I wish that God my Maker would act on my behalf” +35:10 f89r rc://*/ta/man/translate/figs-metaphor נֹתֵ֖ן זְמִר֣וֹת בַּ⁠לָּֽיְלָה 1 Here, **night** represents difficult circumstances, and **songs** represent the rejoicing of a person whom God has delivered. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “the one delivering people from difficult circumstances” +35:11 k094 rc://*/ta/man/translate/figs-quotesinquotes מַ֭לְּפֵ⁠נוּ מִ⁠בַּהֲמ֣וֹת אָ֑רֶץ וּ⁠מֵ⁠ע֖וֹף הַ⁠שָּׁמַ֣יִם יְחַכְּמֵֽ⁠נוּ 1 If you decided in the previous verse to translate this quotation in such a way that there would not be a quotation within a quotation, you can continue doing that here. Alternate translation: “the one teaching people more than the beasts of the earth, making them wiser than the birds of the heavens.” +35:11 k095 rc://*/ta/man/translate/figs-personification מַ֭לְּפֵ⁠נוּ מִ⁠בַּהֲמ֣וֹת אָ֑רֶץ וּ⁠מֵ⁠ע֖וֹף הַ⁠שָּׁמַ֣יִם יְחַכְּמֵֽ⁠נוּ 1 In this quotation, the speaker describes **beasts** and **birds** as if they were living thing that God could teach and make wise. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the one who gave us more understanding than the beasts of the earth and the birds of the heavens” +35:11 k096 rc://*/ta/man/translate/figs-exclusive מַ֭לְּפֵ⁠נוּ & יְחַכְּמֵֽ⁠נוּ 1 The speaker is using the pronoun **us** to mean people and thus to refer to himself and his listeners, so use the inclusive form of that word if your language marks that distinction. +35:12 xj4y rc://*/ta/man/translate/figs-metaphor שָׁ֣ם 1 Elihu is speaking as if the troubles that people experience were a place that they were in. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “In their troubles,” +35:12 k097 rc://*/ta/man/translate/figs-idiom מִ֝⁠פְּנֵ֗י 1 In this context, this expression means “because of.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “because of” +35:12 k098 rc://*/ta/man/translate/figs-nominaladj רָעִֽים 1 Elihu is using the adjective **evil** as a noun to mean a certain kind of person. The ULT adds the word **ones** to show this. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “evil people” +35:13 k099 rc://*/ta/man/translate/figs-abstractnouns שָׁ֭וְא לֹא־יִשְׁמַ֥ע ׀ אֵ֑ל 1 If your language does not use an abstract noun for the idea of **vanity**, you could express the same idea in another way. Here the word **vanity** describes a cry to God for help that is insincere. The person asking for God’s help has not repented of the sins that have gotten him into trouble; he is still doing “evil,” as verse 12 indicates. Alternate translation: “God does not hear an insincere prayer for help” +35:13 k100 rc://*/ta/man/translate/figs-idiom שָׁ֭וְא לֹא־יִשְׁמַ֥ע ׀ אֵ֑ל 1 Elihu is using the term **hear** in a specific sense to mean “answer.” Alternate translation: “God will not answer an insincere prayer for help” +35:13 k101 rc://*/ta/man/translate/figs-parallelism וְ֝⁠שַׁדַּ֗י לֹ֣א יְשׁוּרֶֽ⁠נָּה 1 In this context, the word **regard** also means “answer.” Elihu is using both hearing and seeing in parallel statements to emphasize his point. If it would be helpful in your language, you could state the meaning plainly. (You could also combine both parts of this verse into a single statement, as the UST does.) Alternate translation: “no, Shaddai will not answer such a prayer” +35:14 di2g rc://*/ta/man/translate/figs-ellipsis אַ֣ף כִּֽי 1 Elihu is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “How much less will God answer your prayers, given that” +35:14 c513 rc://*/ta/man/translate/figs-quotations תֹ֭אמַר לֹ֣א תְשׁוּרֶ֑⁠נּוּ דִּ֥ין לְ֝⁠פָנָ֗י⁠ו וּ⁠תְח֥וֹלֵֽל לֽ⁠וֹ 1 It may be more natural in your language to have a direct quotation here. Alternate translation: “you say, ‘I do not see him; the case is to his face, and I am waiting for him,’” +35:14 njy6 rc://*/ta/man/translate/figs-metonymy דִּ֥ין לְ֝⁠פָנָ֗י⁠ו 1 In this context, the phrase **to the face of** means “in front of.” This is likely a reference to the written documents that people in this culture prepared for legal proceedings, as a note to [31:35](../31/35.md) discusses. Job would be saying that his testimony was “in front of” God, that is, he had submitted it for God to read. Alternate translation: “you have submitted your case to him” +35:15 ub2k rc://*/ta/man/translate/figs-quotesinquotes וְ⁠עַתָּ֗ה כִּי־אַ֭יִן פָּקַ֣ד אַפּ֑⁠וֹ וְ⁠לֹֽא־יָדַ֖ע בַּ⁠פַּ֣שׁ מְאֹֽד 1 If you decided in the previous verse to translate the beginning of this indirect quotation as a direct quotation, you can also translate the continuation of the indirect quotation here as a direct quotation. Alternate translation: “and also, ‘In his anger, he does not visit, and he does not take much notice of transgression’!” +35:15 kpu8 rc://*/ta/man/translate/figs-idiom אַ֭יִן פָּקַ֣ד 1 As Job did in [31:14](../31/14.md), here Elihu is using the term **visit** in a particular sense. When applied to God, the term often indicates that God takes action in the life of a person or group, whether to help needy people or to punish guilty people. Here it has the latter sense. Alternate translation: “God does not punish people who are guilty of committing sin” +35:16 k102 rc://*/ta/man/translate/figs-synecdoche וְ֭⁠אִיּוֹב & יִפְצֶה־פִּ֑י⁠הוּ 1 Elihu is using the first part of the speaking process, opening one’s **mouth**, to mean the entire process of speaking. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “So Job speaks” +35:16 k103 rc://*/ta/man/translate/figs-abstractnouns בִּ⁠בְלִי־דַ֝֗עַת 1 If your language does not use an abstract noun for the idea of **knowledge**, you could express the same idea in another way. Alternate translation, as in the UST: “without knowing what he is talking about” +35:16 ben3 rc://*/ta/man/translate/figs-metonymy מִלִּ֥ין יַכְבִּֽר 1 Elihu is using the term **words** to mean what Job has been saying by using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “he says many things” 36:intro pp2j 0 # Job 36 General Notes\n\n## Structure and formatting\n\nAccording to Elihu, instead of being punished for his sins, Job is sinning in the midst of these difficulties. This is the last of Elihu’s four statements and it is addressed first to Job’s friends and then to Job. (See: [[rc://*/tw/dict/bible/kt/sin]] and [[rc://*/tw/dict/bible/kt/testimony]])\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry. His attitude is not too different from Job’s friends.\n\n## Special concepts in this chapter\n\n### Yahweh’s justice\nThis chapter focuses on the justice of Yahweh. It is important to remember that justice won’t always come in this life. (See: [[rc://*/tw/dict/bible/kt/justice]]) 36:2 h1hx rc://*/ta/man/translate/figs-metaphor I will show you some things 0 Elihu speaks of explaining things to Job as if he were going to show those things to Job. Alternate translation: “I will explain some things to you” 36:3 c3pd rc://*/ta/man/translate/figs-metaphor I will obtain my knowledge from far off 0 Elihu speaks of having knowledge of many different subjects as if it were getting his knowledge from far away places. Alternate translation: “I will show you my great knowledge” From a5e498eeaea86c13f118f09c187b36a4d9aa6bab Mon Sep 17 00:00:00 2001 From: Grant_Ailie Date: Tue, 22 Aug 2023 13:58:15 +0000 Subject: [PATCH 078/127] Merge Grant_Ailie-tc-create-1 into master by Grant_Ailie (#3480) --- tn_SNG.tsv | 21 ++++++++++----------- 1 file changed, 10 insertions(+), 11 deletions(-) diff --git a/tn_SNG.tsv b/tn_SNG.tsv index da444a77f9..5fb2d47fcb 100644 --- a/tn_SNG.tsv +++ b/tn_SNG.tsv @@ -1,5 +1,5 @@ Reference ID Tags SupportReference Quote Occurrence Note -front:intro an3g 0 # Introduction to the Song of Songs\n\n## Part 1: General Introduction\n\n### Outline of the Song of Songs\n\n1. The bride longs for the bridegroom to arrive (1:1–2:7)\n1. The bridegroom praises the woman he loves (2:8–3:5)\n1. The bridegroom arrives and praises the bride (3:6–5:1)\n1. The bride longs for the bridegroom (5:2–6:9)\n1. The bridegroom praises the beauty of his bride (6:1–8:4)\n1. Final thoughts about love between a man and a woman (8:5–14)\n\n### What is the Song of Songs about?\n\nThe Song of Songs is a poem or a series of poems that celebrate love and intimacy between a man and a woman. Jews traditionally have interpreted the book as a picture of God’s love for his people Israel. In the same way, many Christians interpret it as a picture of love between Christ and his bride, the church of all believers.\n\n### Who wrote the Song of Songs?\n\nThe first verse of the book (“The Song of Songs, which is Solomon’s”) gives the idea that King Solomon of Israel wrote it. However, people have interpreted this verse in different ways, so not everyone is persuaded that Solomon wrote it.\n\n### How should the title of this book be translated?\n\nThis book is traditionally titled “Song of Songs,” which means the very best song, or “Song of Solomon.” It may also be called “Songs of Love,” “Great Poems of Love,” or “The Love Songs of Solomon.” (See: [[rc://*/ta/man/translate/translate-names]])\n\n## Part 2: Important Religious and Cultural Concepts\n\n### What place do the descriptions of sexual behavior have in the Song of Songs?\n\nThe Song of Songs approves of sexual behavior expressing love between a husband his wife.\n\n## Part 3: Important Translation Issues\n\n### How many characters are in the Song of Songs?\n\nThe two main characters in this book are the man and the woman, who love each other. The woman also speaks to a group of women called the “daughters of Jerusalem,” and these women make comments. However, it is possible that the group of women is not real and the woman is only imagining them.\n\nSome interpreters believe there may be more characters than these, but this is not certain. The ULT and UST versions recognize only the man, the woman, and the group of women.\n\n### What are the lines about people speaking?\n\nThe Song of Songs is a poem that shows the thoughts and words of a man, a woman, and the woman’s friends. Throughout the poem, the author does not identify the speakers and their audience. So to help readers understand the poem, some translations attempt to identify the speaker and the audience. It is not always certain who the speaker is, so sometimes translations disagree about who is speaking.\n\nBefore each speech, the ULT identifies the speaker and the audience like this: “The woman speaking to the other women,” “The woman speaking to the man,” “The man speaking to the woman,” or “The woman speaking to herself.” Translators are encouraged to include these ways of identifying the speaker and the audience, and to format them differently from the scripture text. The translators should also include a note explaining that these explanations are not actually part of the scripture.\n\n### How should one translate the Song of Songs if the readers will view certain terms as coarse, vulgar, or improper?\n\nReaders might consider many images or forms appearing in the Song of Songs as improper when translated. The translator should try to avoid offensive language if possible, by using expressions that will not cause offense. (See: [[rc://*/ta/man/translate/figs-euphemism]])\n\n### How do I translate metaphors and similes in this book?\n\nThere are many metaphors and similes in this book. These figures of speech are often unclear. If they have sexual meanings, figures of speech describing feelings or emotions are often used to avoid offense by hiding their meaning. However, since their meanings are often unclear, ambiguity in translation is encouraged. You can translate the words as they are written in order to avoid committing to a specific meaning. (See: [[rc://*/ta/man/translate/figs-metaphor]]) +front:intro an3g 0 # Introduction to the Song of Songs\n\n## Part 1: General Introduction\n\n### Outline of the Song of Songs\n\n1. The bride longs for the bridegroom to arrive (1:1–2:7)\n1. The bridegroom praises the woman he loves (2:8–3:5)\n1. The bridegroom arrives and praises the bride (3:6–5:1)\n1. The bride longs for the bridegroom (5:2–6:9)\n1. The bridegroom praises the beauty of his bride (6:1–8:4)\n1. Final thoughts about love between a man and a woman (8:5–14)\n\n### What is the Song of Songs about?\n\nThe Song of Songs is a poem or a series of poems that celebrate love and intimacy between a man and a woman. Jews traditionally have interpreted the book as a picture of God’s love for his people Israel. In the same way, many Christians interpret it as a picture of love between Christ and his bride, the church of all believers.\n\n### Who wrote the Song of Songs?\n\nThe first verse of the book (“The Song of Songs, which is Solomon’s”) gives the idea that King Solomon of Israel wrote it. However, people have interpreted this verse in different ways, so not everyone is persuaded that Solomon wrote it.\n\n### How should the title of this book be translated?\n\nThis book is traditionally titled “Song of Songs,” which means the very best song, or “Song of Solomon.” It may also be called “Songs of Love,” “Great Poems of Love,” or “The Love Songs of Solomon.” (See: [[rc://*/ta/man/translate/translate-names]])\n\n## Part 2: Important Religious and Cultural Concepts\n\n### What place do the descriptions of sexual behavior have in the Song of Songs?\n\nThe Song of Songs approves of sexual behavior expressing love between a husband his wife.\n\n## Part 3: Important Translation Issues\n\n### How many characters are in the Song of Songs?\n\nThe two main characters in this book are the man and the woman, who love each other. The woman also speaks to a group of women called the “daughters of Jerusalem,” and these women make comments. However, it is possible that the group of women is not real and the woman is only imagining them.\n\nSome interpreters believe there may be more characters than these, but this is not certain. The ULT and UST versions recognize only the man, the woman, and the group of women.\n\n### What are the lines about people speaking?\n\nThe Song of Songs is a poem that shows the thoughts and words of a man, a woman, and the woman’s friends. Throughout the poem, the author does not identify the speakers and their audience. So to help readers understand the poem, some translations attempt to identify the speaker and the audience. It is not always certain who the speaker is, so sometimes translations disagree about who is speaking.\n\nBefore each speech, the ULT identifies the speaker and the audience like this: “The woman speaking to the other women,” “The woman speaking to the man,” “The man speaking to the woman,” or “The woman speaking to herself.” Translators are encouraged to include these ways of identifying the speaker and the audience, and to format them differently from the scripture text. The translators should also include a note explaining that these explanations are not actually part of the scripture.\n\n### How should one translate the Song of Songs if the readers will view certain terms as coarse, vulgar, or improper?\n\nReaders might consider many images or forms appearing in the Song of Songs as improper when translated. The translator should try to avoid offensive language if possible, by using expressions that will not cause offense. (See: [[rc://*/ta/man/translate/figs-euphemism]])\n\n### How do I translate metaphors and similes in this book?\n\nThere are many metaphors and similes in this book. These figures of speech are often unclear. If they have sexual meanings, figures of speech describing feelings or emotions are often used to avoid offense by hiding their meaning. However, since their meanings are often unclear, ambiguity in translation is encouraged. You can translate the words as they are written in order to avoid committing to a specific meaning. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n\n### Translating terms of endearment\n\n\nThe terms “my beloved” and “my darling” appear frequently throughout this book. These terms should be translated the same consistently throughout the book. 1:intro xrm2 0 # Song of Songs 1 General Notes\n\n## Special concepts in this chapter\n\n### Kisses\n\nThe kisses in this chapter are a type of kiss that was only done between a husband a wife. It is an intimate kiss. (See: [[rc://*/ta/man/translate/figs-explicit]])\n\n### Love and affection\n\nThis chapter is centered on the feelings of love, affection, and attraction. Different cultural standards may make translation difficult and the translator may use euphemisms to avoid offending people. (See: [[rc://*/ta/man/translate/figs-euphemism]])\n\n## Important figures of speech in this chapter\n\n### Metaphors\n\nIn the ancient Near East, it was common to describe a woman using metaphors involving animals. In many cultures today, this can be considered offensive. Different metaphors of beauty are used in different cultures. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n## Other possible translation difficulties in this chapter\n\n### “I am dark”\nIn the ancient Near East, rich people usually had lighter skin because they did not need to work outside in the sun. This young woman had to work out in the sun, and her skin became darker than it was when she was younger. 1:1 dsf1 rc://*/ta/man/translate/writing-poetry שִׁ֥יר הַ⁠שִּׁירִ֖ים אֲשֶׁ֥ר לִ⁠שְׁלֹמֹֽה 1 This verse is the title of this book. Use whatever formatting convention is most natural in your language for indicating that something is the title of a poem or song. The ULT places this line further to the left than the other lines in this book to indicate that this verse is the title of the book. 1:1 qbe2 rc://*/ta/man/translate/figs-possession שִׁ֥יר הַ⁠שִּׁירִ֖ים 1 The possessive form is being used here to indicate a comparison with other **songs** and to show that this **song** is the best or greatest of all **songs**. If it would be helpful in your language, you could use another form to indicate this. Alternate translation: “The best song” or “The most excellent song” or “The greatest song” @@ -142,7 +142,7 @@ front:intro an3g 0 # Introduction to the Song of Songs\n\n## Part 1: General 2:9 pppj rc://*/ta/man/translate/figs-explicit זֶ֤ה 1 Here, the phrase **this one** refers to the man who the woman calls **My beloved** in the first part of this verse. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “this man” or “my beloved” 2:9 umf5 rc://*/ta/man/translate/figs-exclusive אַחַ֣ר כָּתְלֵ֔⁠נוּ 1 Here, the word **our** refers to the woman and her family and does not include the man, so use the exclusive form of that word in your translation if your language marks that distinction. Alternate translation: “behind the wall of my house” or “on the other side of the wall of my family’s house” 2:9 kf9u rc://*/ta/man/translate/figs-parallelism מַשְׁגִּ֨יחַ֙ מִן־הַֽ⁠חֲלֹּנ֔וֹת מֵצִ֖יץ מִן־הַֽ⁠חֲרַכִּֽים 1 These two phrases mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. Hebrew poetry was based on this kind of repetition, and it would be good to show this to your readers by including both phrases in your translation rather than combining them. However, if it would be helpful to your readers, you could connect the phrases with a word other than **and** in order to show that the second phrase is repeating the first one, not saying something additional. Alternate translation: “gazing through the windows, yes, looking through the lattice” -2:9 nuxr rc://*/ta/man/translate/translate-plural הַֽ⁠חֲלֹּנ֔וֹת…הַֽ⁠חֲרַכִּֽים 1 Here, the words **windows** and **lattices** are plural forms and could: (1) be used with singular meanings here. Because the author says that the man **is standing** instead of indicating that he is walking around the outside of the house, it is likely that these terms have singular meanings here. Alternate translation: “the window … the lattice” (2) have a plural meaning indicating that the man was walking around the house and looking into the house through different windows and lattices. If you decide that these two terms have a plural meaning here you can translate them in a similar way to the ULT. +2:9 nuxr rc://*/ta/man/translate/translate-plural הַֽ⁠חֲלֹּנ֔וֹת…הַֽ⁠חֲרַכִּֽים 1 Here, the words **windows** and **lattices** are plural forms and could: (1) have a plural meaning here indicating that the man was walking around the house and looking into the house through different windows and lattices. If you decide that these two terms have a plural meaning here you can translate them in a similar way to the ULT. (2) be used with singular meanings here. Alternate translation: “the window … the lattice” 2:9 s9xt rc://*/ta/man/translate/translate-unknown הַֽ⁠חֲרַכִּֽים 1 A “lattice” is a cover inside a window frame that is made by weaving strips of wood together. **lattices** have holes that people can look through. If your readers would not be familiar with **lattices**, you could use the name of something similar in your area or you could describe **lattices** as modeled by the UST. Alternate translation: “the screen” 2:10 gr22 rc://*/ta/man/translate/figs-go וּ⁠לְכִי־לָֽ⁠ךְ 1 Your language may say “go” rather than **come** in contexts such as this. Use whichever is more natural. Alternate translation: “and go” 2:11 yv91 rc://*/ta/man/translate/figs-exclamation הִנֵּ֥ה ה⁠סתו 1 The man is using the term **Behold** to focus attention on what he is about to say. Use an exclamation that is natural in your language for communicating this. Alternate translation: “see that the winter” @@ -346,6 +346,7 @@ front:intro an3g 0 # Introduction to the Song of Songs\n\n## Part 1: General 5:12 m6e7 rc://*/ta/man/translate/figs-simile עֵינָ֕י⁠ו כְּ⁠יוֹנִ֖ים עַל־אֲפִ֣יקֵי מָ֑יִם רֹֽחֲצוֹת֙ בֶּֽ⁠חָלָ֔ב יֹשְׁב֖וֹת עַל־מִלֵּֽאת 1 In [1:15](../01/15.md) the man said to the woman, “your eyes are doves.” Here, the woman says this to the man and adds the word **like** and extends the comparison between **doves** and **eyes** by adding the phrase **bathing in milk** which explains what color the doves (eyes) are and by adding two parallel phrases, **beside stream beds of water** and **sitting by the pools**, both of which describe the **doves** as being by water. If it would be helpful to your readers, you could add the words “that are” and “and” to show that the comparison continues throughout the verse. Alternately, you could express the meaning in plain language as modeled by the UST. Alternate translation: “His eyes are like doves beside stream beds of water,\nthat are bathing in milk and sitting beside the pools” 5:12 knr8 rc://*/ta/man/translate/figs-parallelism עֵינָ֕י⁠ו כְּ⁠יוֹנִ֖ים עַל־אֲפִ֣יקֵי מָ֑יִם רֹֽחֲצוֹת֙ בֶּֽ⁠חָלָ֔ב יֹשְׁב֖וֹת עַל־מִלֵּֽאת 1 The phrases **beside stream beds of water** and **sitting by the pools** mean basically the same thing. They both describe the **doves** as being by water. Hebrew poetry was based on this kind of repetition, and it would be good to show this to your readers by including both phrases in your translation rather than combining them. However, if it would be helpful to your readers, you could combine them. Alternate translation: “His eyes are like doves beside stream beds of water, bathing in milk” or “His eyes are like doves bathing in milk, sitting by the pools” 5:13 mem2 rc://*/ta/man/translate/figs-simile לְחָיָ⁠ו֙ כַּ⁠עֲרוּגַ֣ת הַ⁠בֹּ֔שֶׂם מִגְדְּל֖וֹת מֶרְקָחִ֑ים 1 Here, the man’s **cheeks** are compared to a garden, or an area in a garden, used for planting **spices**. The phrase **yielding herbal spices** further describes the first line. The point of this comparison is that the man’s **cheeks** smell **like planters of spices, yielding herbal spices**. If it would be helpful to your readers, you could explain the basis of this comparison. Alternate translation: “His cheeks smell like a bed of spices that produce herbal spices” +5:13 h8iu כַּ⁠עֲרוּגַ֣ת הַ⁠בֹּ֔שֶׂם 1 Here, the term translated as **bed** refers to an area in a garden used for planting. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “like an area for planting spices” or “like a garden bed of spices” or “like planters of spices” 5:13 a4hu rc://*/ta/man/translate/figs-metaphor שִׂפְתוֹתָי⁠ו֙ שֽׁוֹשַׁנִּ֔ים נֹטְפ֖וֹת מ֥וֹר עֹבֵֽר 1 Here, the woman compares the man’s **lips** to **lilies** that are **dripping with flowing myrrh**. The woman probably compares his lips with **lilies, dripping with flowing myrrh** because of the sweet smell of both **lilies** and **myrrh** and because of the beauty and softness of **lilies** and because the man’s kisses are wet like **flowing myrrh**. If it would be helpful to your readers, you could express the meaning with a simile or you could state the meaning plainly. Alternate translation: “His lips are beautiful, fragrant, and soft. His kisses are sweet sweet-smelling and moist” 5:13 t4f1 rc://*/ta/man/translate/translate-unknown שֽׁוֹשַׁנִּ֔ים 1 See how you translated **lilies** in [2:16](../02/16.md). 5:13 x8c2 rc://*/ta/man/translate/figs-explicit מ֥וֹר עֹבֵֽר 1 See how you translated the phrase **flowing myrrh** in [5:5](../05/05.md). @@ -369,15 +370,13 @@ front:intro an3g 0 # Introduction to the Song of Songs\n\n## Part 1: General 6:1 emy4 הַ⁠יָּפָ֖ה בַּ⁠נָּשִׁ֑ים 1 See how you translated the phrase **most beautiful woman among women** in [1:8](../01/08.md). 6:1 pypx אָ֚נָה פָּנָ֣ה דוֹדֵ֔⁠ךְ 1 Alternate translation: “Which way did your beloved go” 6:1 ise2 rc://*/ta/man/translate/figs-ellipsis וּ⁠נְבַקְשֶׁ֖⁠נּוּ עִמָּֽ⁠ךְ 1 The women of Jerusalem are leaving out some of the words that a sentence would need in many languages to be complete. If your readers might misunderstand this, you could supply these words from the context. Alternate translation: “tell us, so that we can seek him with you” or “tell us, and let us seek him with you” -6:2 vrq9 rc://*/ta/man/translate/figs-metaphor My beloved has gone down to his garden 0 The word “garden” is a metaphor for the woman. The man is finally able to fully enjoy the woman as they make love. See the explanation of this metaphor in [Song of Songs 5:1](../05/01.md). (See also: [[rc://*/ta/man/translate/figs-euphemism]]) -6:2 v5x3 rc://*/ta/man/translate/figs-metaphor beds of spices 0 gardens or parts of gardens where people grow spices. See how you translated this in [Song of Songs 5:13](../05/13.md). -6:2 w7gn rc://*/ta/man/translate/figs-metaphor to graze in the garden and to gather lilies 0 These words are metaphors for the man enjoying her body. -6:2 st2n rc://*/ta/man/translate/figs-metaphor graze 0 “feeds” or “eats grass.” The woman speaks of the man as if he were “a gazelle or a young stag” ([Song of Songs 2:17](../02/16.md)) that eats plants among the lilies. Grazing is probably a metaphor for lovemaking ([Song of Songs 2:1–2](../02/01.md)). See how you translated “he grazes” in [Song of Songs 2:16](../02/16.md). -6:2 e94c to gather lilies 0 Alternate translation: “to pick lilies” -6:2 gp6q lilies 0 sweet-smelling flowers that grow in places where there is much water. Translate as the plural of “lily” in [Song of Songs 2:1](../02/01.md). -6:3 z5rf my beloved 0 This phrase refers to the man whom the woman loves. In some languages it may be more natural for her to refer to him as “my lover.” See how you translated this in [Song of Songs 1:13](./12.md). Alternate translation: “my dear one” or “my lover” -6:3 lr7w I am my beloved’s, and my beloved is mine 0 See how you translated the similar phrase “My beloved is mine, and I am his” in [Song of Songs 2:16](../02/16.md). -6:3 p4l4 he grazes among the lilies with pleasure 0 See how you translated this in [Song of Songs 2:16](../02/16.md). +6:2 vrq9 rc://*/ta/man/translate/figs-metaphor דּוֹדִ⁠י֙ יָרַ֣ד לְ⁠גַנּ֔⁠וֹ לַ⁠עֲרוּג֖וֹת הַ⁠בֹּ֑שֶׂם לִ⁠רְעוֹת֙ בַּ⁠גַּנִּ֔ים וְ⁠לִ⁠לְקֹ֖ט שֽׁוֹשַׁנִּֽים 1 Here, the word **garden** and **gardens** both refer to the woman’s body. The woman is continuing to use the “garden” metaphor that was used in [4:12-5:1](../04/12.md) by again referring to her body as a **garden**. The phrase **graze in the gardens** and **glean lilies** are both metaphors for the man enjoying the woman’s body. If you used similes to translate [4:12-5:1](../04/12.md) you should continue to use similes here. Alternate translation: “My beloved went to me. I am like a garden where beds of spices grow. He came to me in order to enjoy my body like a gazelle grazing in gardens and like a person gleaning lilies” +6:2 jgeu rc://*/ta/man/translate/figs-explicit דּוֹדִ⁠י֙ יָרַ֣ד לְ⁠גַנּ֔⁠וֹ לַ⁠עֲרוּג֖וֹת הַ⁠בֹּ֑שֶׂם 1 The phrase **to the beds of spices** explains where in the **garden** the man **went down to** and is not describing a separate location from the **garden** (woman). If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “My beloved went down to the beds of spices in his garden” or “My beloved went to me who is like his garden where beds of spices grow” +6:2 twm5 rc://*/ta/man/translate/figs-go יָרַ֣ד 1 Your language may say “gone” rather than **went** in contexts such as this. Use whichever is more natural. Alternate translation: “has gone down” +6:2 pr3t לַ⁠עֲרוּג֖וֹת הַ⁠בֹּ֑שֶׂם 1 See how you translated the similar phrase **bed of spices** in [5:13](../05/13.md). +6:2 uprg rc://*/ta/man/translate/figs-explicit בַּ⁠גַּנִּ֔ים 1 Here, the phrase **the gardens** refers to the woman just like the phrase **his garden** earlier in the verse does. If it would be helpful to your readers, you could indicate that explicitly by translating the phrase **the gardens** as “his gardens” or “his garden.” Alternate translation: “in his gardens” or “in his garden” +6:3 lr7w אֲנִ֤י לְ⁠דוֹדִ⁠י֙ וְ⁠דוֹדִ֣⁠י לִ֔⁠י 1 See how you translated the similar phrase “My beloved belongs to me and I belong to him” in [2:16](../02/16.md). +6:3 p4l4 rc://*/ta/man/translate/figs-metaphor הָ⁠רֹעֶ֖ה בַּ⁠שׁוֹשַׁנִּֽים 1 See how you translated the similar phrase “the man grazing among the lilies” in [2:16](../02/16.md). 6:4 q66q 0 # General Information:\n\nHere begins Part Five of the book 6:4 xk88 rc://*/ta/man/translate/figs-simile as beautiful as Tirzah, my love, as lovely as Jerusalem 0 These cities were famous for being beautiful and pleasant to be in. The man thinks the woman is beautiful, and he takes pleasure in being with her. 6:4 nj8w my love 0 “you whom I love.” See how you translated this in [Song of Songs 1:9](../01/09.md). From 0de3d7a9c5b111ad869726c6181c7b76bd5580c8 Mon Sep 17 00:00:00 2001 From: avaldizan Date: Tue, 22 Aug 2023 23:45:37 +0000 Subject: [PATCH 079/127] Merge avaldizan-tc-create-1 into master by avaldizan (#3471) --- tn_PRO.tsv | 177 +++++++++++++++++++++++++++++++++++++++-------------- 1 file changed, 131 insertions(+), 46 deletions(-) diff --git a/tn_PRO.tsv b/tn_PRO.tsv index 85e32670aa..b8e7e34ea1 100644 --- a/tn_PRO.tsv +++ b/tn_PRO.tsv @@ -337,7 +337,7 @@ front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduct 3:26 zyov rc://*/ta/man/translate/grammar-connect-logic-result כִּֽי 1 **For** here indicates that what follows is a reason for the command in the previous verse. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation: “Do not be afraid of these things because” 3:26 aw88 rc://*/ta/man/translate/figs-metonymy בְ⁠כִסְלֶ֑⁠ךָ 1 Here, Solomon uses **confidence** to refer to the source of a person’s **confidence**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “your source of confidence” 3:26 gtf1 rc://*/ta/man/translate/figs-abstractnouns בְ⁠כִסְלֶ֑⁠ךָ 1 If your language does not use an abstract noun for the idea of **confidence**, you could express the same idea in another way. Alternate translation: “who makes you confident” -3:26 z3ye rc://*/ta/man/translate/figs-metaphor וְ⁠שָׁמַ֖ר רַגְלְ⁠ךָ֣ מִ⁠לָּֽכֶד 1 Here, “foot” represents the whole person. See how you translated the similar use of **foot** in [1:15](../01/15.md). +3:26 z3ye rc://*/ta/man/translate/figs-synecdoche וְ⁠שָׁמַ֖ר רַגְלְ⁠ךָ֣ מִ⁠לָּֽכֶד 1 Here, **foot** represents the whole person. See how you translated the similar use of **foot** in [1:15](../01/15.md). 3:26 jc7f rc://*/ta/man/translate/figs-metaphor וְ⁠שָׁמַ֖ר רַגְלְ⁠ךָ֣ מִ⁠לָּֽכֶד 1 Here, Solomon refers to someone experiencing “sudden dread” or “devastation” as if the person were captured in a trap. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “and he will keep you from sudden dread or devastation” or “and he will keep you from harm” 3:27 yl8a rc://*/ta/man/translate/figs-abstractnouns ט֥וֹב 1 If your language does not use an abstract noun for the idea of **good**, you could express the same idea in another way. Alternate translation: “something that is good” 3:27 yag5 rc://*/ta/man/translate/figs-metaphor מִ⁠בְּעָלָ֑י⁠ו 1 Here, Solomon speaks of the **good** that people deserve as if they were **its owners**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “from those to whom it is due” @@ -3006,7 +3006,7 @@ front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduct 24:10 xwur rc://*/ta/man/translate/figs-abstractnouns צָרָ֗ה & כֹּחֶֽ⁠כָה 1 See how you translated the abstract nouns **distress** in [1:27](../01/27.md) and **strength** in [5:10](../05/10.md). 24:10 dbq1 rc://*/ta/man/translate/figs-metonymy צַ֣ר 1 Here, the writer refers to **your strength** being restricted or limited as if it were in a **narrow** place. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “is restrained” 24:11 in3v 0 [24:11](../24/11.md)–[12](../24/12.md) is Saying 25 of the 30 “words of the wise ones.” -24:11 tqxi writing-poetry הַ֭צֵּל לְקֻחִ֣ים לַ⁠מָּ֑וֶת וּ⁠מָטִ֥ים לַ֝⁠הֶ֗רֶג אִם־תַּחְשֽׂוֹךְ 1 The two clauses in this verse say the same thing, but the phrases in the second clause are in reverse order. This is a literary device called a chiasm. Here, the writer does this in order to emphasize the importance of rescuing these people. See the discussion of chiasms in the [book introduction](../front/intro.md). +24:11 tqxi rc://*/ta/man/translate/writing-poetry הַ֭צֵּל לְקֻחִ֣ים לַ⁠מָּ֑וֶת וּ⁠מָטִ֥ים לַ֝⁠הֶ֗רֶג אִם־תַּחְשֽׂוֹךְ 1 The two clauses in this verse say the same thing, but the phrases in the second clause are in reverse order. This is a literary device called a chiasm. Here, the writer does this in order to emphasize the importance of rescuing these people. See the discussion of chiasms in the [book introduction](../front/intro.md). 24:11 fxjs rc://*/ta/man/translate/figs-explicit לְקֻחִ֣ים לַ⁠מָּ֑וֶת וּ⁠מָטִ֥ים לַ֝⁠הֶ֗רֶג 1 The writer implies that these people are wrongfully **taken to the death** and **stagger to the slaughter**. If it would be helpful in your language, you could state this explicitly. Alternate translation: “those who are wrongfully take to the death, and those who wrongfully stagger to the slaughter” 24:11 xc8k rc://*/ta/man/translate/figs-activepassive לְקֻחִ֣ים 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “those whom people take” 24:11 n8k2 rc://*/ta/man/translate/figs-abstractnouns לַ⁠מָּ֑וֶת & לַ֝⁠הֶ֗רֶג 1 See how you translated the abstract nouns **death** in [2:18](../02/18.md) and **slaughter** in [7:22](../07/22.md). @@ -3098,48 +3098,134 @@ front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduct 24:32 ztnm rc://*/ta/man/translate/figs-explicit לָקַ֥חְתִּי מוּסָֽר 1 The writer assumes that his readers will understand that what follows in the next two verses is the **instruction** he refers to here. You could include this information if that would be helpful to your readers. Alternate translation: “I received the following instruction:” or “I learned the following lesson:” 24:33 lcjn rc://*/ta/man/translate/figs-ellipsis מְעַ֣ט שֵׁ֭נוֹת מְעַ֣ט תְּנוּמ֑וֹת מְעַ֓ט ׀ חִבֻּ֖ק יָדַ֣יִם לִ⁠שְׁכָּֽב 1 See how you translated the same clauses in [6:10](../06/10.md). 24:34 d7gx rc://*/ta/man/translate/figs-ellipsis וּ⁠בָֽא־מִתְהַלֵּ֥ךְ רֵישֶׁ֑⁠ךָ וּ֝⁠מַחְסֹרֶ֗י⁠ךָ כְּ⁠אִ֣ישׁ מָגֵֽן 1 See how you translated the almost identical clauses in [6:11](../06/11.md). -25:intro l94s 0 # Proverbs 25 General Notes\n\n## Structure and formatting\n\nChapter 25 begins the second section of the book (Chapter 25–29) which is attributed to Solomon.\n -25:2 x2ec to conceal a matter 0 Alternate translation: “to keep some things secret” -25:2 cj4p rc://*/ta/man/translate/figs-ellipsis but the glory 0 The ellipsis can be filled in. Alternate translation: “but it is the glory” -25:2 dg6e search it out 0 Alternate translation: “search that matter out” or “search for those things that God has concealed” -25:3 b947 heavens 0 This refers to everything we see above the earth, including the sun, moon, and stars. -25:4 jgm1 dross 0 the material in a metal that people do not want and they remove by heating the metal -25:5 vvu5 rc://*/ta/man/translate/figs-metonymy his throne will be established by doing 0 The throne is a metonym for the power to rule. These words can be translated in active form. Alternate translation: “the king will establish his throne by doing” or “he will have the power to rule because he does” (See also: [[rc://*/ta/man/translate/figs-activepassive]]) -25:7 w69g rc://*/ta/man/translate/figs-explicit It is better for him to say to you, “Come up here,” than 0 Here “up” means to move to a place at the table that is closer to the king. It is a great honor for a person to sit closer to the king. Alternate translation: “It is better for someone to invite you to sit closer to the king than” -25:7 qf2z before a nobleman 0 Alternate translation: “in front of a nobleman” -25:8 t9ug rc://*/ta/man/translate/figs-rquestion For what will you do in the end when your neighbor puts you to shame? 0 This question is asked to make the reader consider the possibility that he may have misunderstood the situation. The way in which the neighbor might put the reader to shame can be stated plainly. Alternate translation: “For you will not know what to do in the end when your neighbor puts you to shame.” or “For if your neighbor has an explanation, he will put you to shame, and you will have nothing to say to defend yourself.” (See also: [[rc://*/ta/man/translate/figs-explicit]]) -25:9 lgk7 your case 0 Alternate translation: “your disagreement” -25:9 c77l do not disclose another’s secret 0 Alternate translation: “do not share your neighbor’s secret with other people” -25:10 fr3g rc://*/ta/man/translate/figs-activepassive an evil report about you that cannot be silenced 0 Here “evil report” refers to harmful things that the person will tell others. The phrase “cannot be silenced” can be stated in active form. Alternate translation: “you will not be able to stop him from telling other people harmful things about you” or “he will tell people evil things about you and you will never have a good reputation again” -25:11 e2ay rc://*/ta/man/translate/figs-metaphor Apples of gold in settings of silver is a word spoken in the right situation 0 The goodness of “a word spoken at the right time” is spoken of as if it were the physical beauty of “apples of gold in settings of silver.” Most translations translate this metaphor as a simile and change the order of the phrases. Alternate translation: “A word spoken at the right time is beautiful like apples of gold in settings of silver” -25:11 ptu8 rc://*/ta/man/translate/figs-activepassive is a word spoken 0 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “is a message that someone speaks” -25:12 ir54 rc://*/ta/man/translate/figs-metaphor A gold ring or jewelry made of fine gold is a wise rebuke to a listening ear 0 The value and importance of “a wise rebuke” is spoken of as if it had the beauty and value of gold. Most translations translate this metaphor as a simile and change the order of the phrases. Alternate translation: “A wise rebuke to a listening ear is beautiful and valuable like a golden ring or golden jewelry” -25:12 i38p rc://*/ta/man/translate/figs-synecdoche listening ear 0 The ear is a synecdoche for the whole person. Alternate translation: “person who is willing to listen” -25:13 tc4q rc://*/ta/man/translate/figs-simile Like the cold of snow at harvest time is a faithful messenger 0 Here a faithful messenger is being compared to the cold of snow, because both are pleasant. -25:13 sxk7 rc://*/ta/man/translate/figs-metaphor the cold of snow 0 Snow only fell on the tops of mountains, and the harvest took place in hot weather, so this is probably a metaphor for cool, fresh water from a clean stream. If your language has no word for snow, consider “cool, fresh, clean water.” -25:13 v57a snow 0 white flakes of ice that fall from the sky like rain -25:13 z9pn brings back the life of his masters 0 This means he makes his masters, who are weak and tired, to be strong and rested again. -25:14 hbd4 rc://*/ta/man/translate/figs-metaphor Clouds and wind without rain is the one who boasts … not give 0 Most translations translate this metaphor as a simile and change the order of the phrases. Rain was important to the Israelites because only small amounts of it fell, so a cloud without rain was useless and brought disappointment to the Israelites. Alternate translation: “The one who boasts … not give is like clouds and wind without rain” or “The one who boasts … not give is useless and a disappointment, like clouds and wind without rain” (See also: [[rc://*/ta/man/translate/figs-simile]]) -25:15 v2wv rc://*/ta/man/translate/figs-activepassive With patience a ruler can be persuaded 0 These words can be translated in active form. Alternate translation: “Someone who is patient can persuade a ruler” or “Someone who is patient can speak to a ruler and change his mind” -25:15 eed7 rc://*/ta/man/translate/figs-metaphor a soft tongue can break a bone 0 The word “tongue” is a metonym for the words the person speaks using the tongue. The word “bone” is a metaphor for strong opposition. Alternate translation: “gentle speech can overcome strong opposition” -25:16 dc7b rc://*/ta/man/translate/figs-metaphor 0 # General Information:\n\nVerse 16 states a general principle, and verse 17 gives one specific example. The idea of eating too much honey and then vomiting it up is a metaphor for taking too much of any good thing and regretting it later. -25:18 r378 rc://*/ta/man/translate/figs-simile A man who bears false witness against his neighbor is like a club used in war, or a sword, or a sharp arrow 0 A false witness is compared to three weapons that can hurt or kill people. -25:19 p8jx rc://*/ta/man/translate/figs-simile An unfaithful man in whom you trust in a time of trouble is like a bad tooth or a foot that slips 0 A foolish man is compared to a part of the body that causes trouble for a person. Alternate translation: “Trusting in an unfaithful man in time of trouble will bring you pain like a bad tooth or a foot that slips” -25:20 ef6r rc://*/ta/man/translate/figs-explicit sings songs 0 You may need to make explicit what kind of songs the singer sings. Alternate translation: “sings happy songs” -25:20 z9sh rc://*/ta/man/translate/figs-synecdoche a heavy heart 0 The heart is a synecdoche for the whole person. Alternate translation: “a sad person” -25:22 eb7p rc://*/ta/man/translate/figs-idiom shovel coals of fire on his head 0 This is an idiom. Alternate translation: “cause him to have a guilty conscience and be ashamed of what he has done” -25:23 xj7i the north wind 0 In Israel, wind from the north often brought rain. Translators are free to substitute different kinds of wind for the same effect, for example, “a cold wind.” -25:23 z36v a tongue that tells secrets 0 Some versions read “someone who tells secrets.” -25:23 gn4t rc://*/ta/man/translate/figs-synecdoche result in angry faces 0 The face is a synecdoche for the person. Alternate translation: “makes other people so angry you can see it in their faces” -25:24 siz4 rc://*/ta/man/translate/figs-explicit a corner of the roof 0 Houses in those days had flat roofs. Ancient Israelites spent much time on their roofs, where it was often cooler than inside the house, and sometimes people would build a shelter large enough for a person to sleep in on one corner of the roof. -25:24 urg5 a quarreling wife 0 a wife who often argues or complains -25:26 tiq8 rc://*/ta/man/translate/figs-metaphor tottering before wicked people 0 Tottering is a metaphor for either: (1) refusing to fight wicked people or (2) joining in their wickedness. Alternate translation: “who allows wicked people to do wickedness” or “who starts to do what wicked people do” -25:26 fe9h rc://*/ta/man/translate/figs-metaphor tottering 0 This is a metaphor for being unable to continue to do good. Alternate translation: “unable to stand” -25:26 e13r rc://*/ta/man/translate/figs-idiom before wicked people 0 This could mean: (1) “when wicked people attack him” or (2) “when wicked people urge him to do evil.” -25:27 h7jf rc://*/ta/man/translate/figs-simile It is not good to eat too much honey; that is like searching for honor after honor. 0 Both wanting others to honor you and eating honey are good, but you can eat too much honey, and you can try too hard to have people honor you. -25:27 x6in rc://*/ta/man/translate/figs-litotes It is not good 0 This can be stated positively. Alternate translation: “It is a bad thing” -25:28 gl3p rc://*/ta/man/translate/figs-simile A person without self-control is like a city breached and without walls. 0 Both a person without self-control and a city without walls are weak and vulnerable. -25:28 jh45 breached and without walls 0 Alternate translation: “whose walls an army has knocked down and destroyed” +25:intro l94s 0 # Proverbs 25 General Notes\n\n## Structure and formatting\n\n6. Hezekiah’s proverbs from Solomon (25:1–29:27)\n * Warnings and admonitions (25:1–27:27)\n * Contrastive wise sayings (28:1–29:27)\n\nChapter 25 begins the section of the book containing proverbs written by Solomon that were copied by scribes during the reign of Hezekiah. This section contains two parts, the first part in [25:1](../25/01.md)–[27:27](../27/27.md) mostly contains proverbs that warn or admonish.\n\n## Important figures of speech in this chapter\n\n### Parallelism\n\nChapters 25–27 mostly contain proverbs in which the second of two parallel clauses completes, emphasizes, or qualifies the idea of the first clause. Chapter 25 also contains one instance of contrasting parallelism ([25:2](../25/02.md)). (See: [[rc://*/ta/man/translate/figs-parallelism]])\n\n### Metaphors\n\nSolomon uses many different metaphors in this chapter to warn his readers against acting unwisely. (See: [[rc://*/ta/man/translate/figs-metaphor]]) +25:1 vnbb rc://*/ta/man/translate/figs-explicit גַּם־אֵ֭לֶּה מִשְׁלֵ֣י שְׁלֹמֹ֑ה 1 **These** here refers to a new collection of proverbs that continues from this verse to the last verse of chapter 29. If it would be helpful in your language, you could state this explicitly. Alternate translation: “The following proverbs are additional sayings of Solomon” +25:1 ud20 rc://*/ta/man/translate/figs-possession מִשְׁלֵ֣י שְׁלֹמֹ֑ה 1 See how you translated **proverbs of Solomon** in [1:1](../01/01.md). +25:1 xpi6 rc://*/ta/man/translate/figs-possession אַנְשֵׁ֤י ׀ חִזְקִיָּ֬ה 1 Here, Solomon is using the possessive form to describe **the men** who served **Hezekiah**. If your language would not use the possessive form for this, you could use a different expression. Alternate translation: “the men who served Hezekiah” +25:1 q9oj rc://*/ta/man/translate/figs-explicit הֶ֝עְתִּ֗יקוּ 1 Here, **copied** implies that **the men of Hezekiah** **copied** these **proverbs** from a scroll that was written by **Solomon** or one of his scribes. If it would be helpful in your language, you could state this explicitly. Alternate translation: “copied from a scroll written by Solomon” +25:2 x2ec rc://*/ta/man/translate/figs-abstractnouns כְּבֹ֣ד & וּ⁠כְבֹ֥ד 1 If your language does not use an abstract noun for the idea of **glory**, you could express the same idea in another way. Alternate translation: “What is glorious about … but what is glorious about” +25:2 a6tw rc://*/ta/man/translate/figs-metaphor הַסְתֵּ֣ר דָּבָ֑ר 1 Here, Solomon speaks of God making **a matter** mysterious or difficult to understand as if he were hiding it. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “is to make a matter mysterious” +25:2 cj4p rc://*/ta/man/translate/figs-genericnoun דָּבָ֑ר & דָּבָֽר 1 The word **matter** represents matters in general, not one particular **matter**. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “any matter … any matter” +25:2 dg6e rc://*/ta/man/translate/figs-metaphor חֲקֹ֣ר דָּבָֽר 1 Here, Solomon speaks of **kings** explaining **a matter** that is mysterious or difficult to understand as if they **search** for it. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “is to explain a mysterious matter” +25:3 b947 rc://*/ta/man/translate/figs-ellipsis שָׁמַ֣יִם לָ֭⁠רוּם וָ⁠אָ֣רֶץ לָ⁠עֹ֑מֶק 1 Solomon is leaving out some of the words that in many languages a clause would need in order to be complete. You could supply these words from the context if it would be clearer in your language. Alternate translation: “Heavens are an example of height and earth is an example of depth”\n +25:3 q5dq rc://*/ta/man/translate/figs-abstractnouns לָ֭⁠רוּם & לָ⁠עֹ֑מֶק 1 If your language does not use abstract nouns for the ideas of **height** and **depth**, you could express the same ideas in other ways. Alternate translation: “for what is high … for what is deep” +25:3 bws0 rc://*/ta/man/translate/figs-simile וְ⁠לֵ֥ב מְ֝לָכִ֗ים 1 Here, **and** indicates that Solomon is comparing what follows to what he said in the previous clause. Solomon is saying that **the heart of kings** is like **Heavens** and **earth** because they are difficult to fully understand. If it would be helpful in your language, you could state that explicitly. Alternate translation: “in the same way the heart of kings” +25:3 il9m rc://*/ta/man/translate/figs-genericnoun וְ⁠לֵ֥ב מְ֝לָכִ֗ים 1 The word **heart** represents hearts in general, not one particular **heart**. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “and the hearts of kings” +25:3 pnqo rc://*/ta/man/translate/figs-metonymy וְ⁠לֵ֥ב 1 See how you translated the same use of “hearts” in [15:11](../15/11.md). +25:3 ixal rc://*/ta/man/translate/figs-metaphor אֵ֣ין חֵֽקֶר 1 Here, Solomon speaks of it being difficult to understand **the heart of kings** as if it were something that could not be searched for. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “is difficult to comprehend” +25:4 jgm1 rc://*/ta/man/translate/translate-unknown סִיגִ֣ים 1 The word **dross** refers to material in metal that people do not want and **the refiner** removes it by melting the metal and taking the **dross** out of the melted metal. If your readers would not be familiar with this type of process, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “the unwanted material” +25:4 q3jt rc://*/ta/man/translate/grammar-connect-time-sequential וַ⁠יֵּצֵ֖א & כֶּֽלִי 1 The word translated **and** at the beginning of this clause indicates that the event in the previous clause happens before the event in the second clause can happen. Use a natural form in your language for introducing the next event in a story. Alternate translation: “before a vessel comes out” or “then a vessel can come out” +25:4 hzyc rc://*/ta/man/translate/figs-metaphor וַ⁠יֵּצֵ֖א לַ⁠צֹּרֵ֣ף כֶּֽלִי 1 Here, Solomon refers to **the refiner** making **a vessel** from the **silver** mentioned in the previous clause as if that **vessel comes out** from the **silver**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “and a vessel is made by the refiner” +25:4 lovy rc://*/ta/man/translate/translate-unknown לַ⁠צֹּרֵ֣ף 1 Here, **the refiner** refers to someone who removes unwanted material from metal by melting the metal and taking the **dross** out of the melted metal. If your readers would not be familiar with this type of person, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “the person who removes unwanted material from metal” +25:5 utzp rc://*/ta/man/translate/figs-simile הָג֣וֹ 1 In this verse, Solomon is comparing what follows to what he said in the previous verse. In the same way that “dross” must be removed from silver in order to make a vessel, **a wicked one** must be removed from **before the face of the king** in order for that king’s **throne** to **be established**. If it would be helpful in your language, you could state that explicitly. Alternate translation: “Similarly, remove” or “So also remove” +25:5 vy5w rc://*/ta/man/translate/figs-genericnoun רָ֭שָׁע & מֶ֑לֶךְ & כִּסְאֽ⁠וֹ 1 Here, **a wicked one**, **the king**, and **his** refer to types of people in general, not to specific people. See how you translated the same use of **a wicked one** in [9:7](../09/07.md) and **the king** and ** his** in [16:13](../16/13.md). +25:5 szro rc://*/ta/man/translate/figs-metaphor לִ⁠פְנֵי 1 See how you translated the same use of this phrase in [14:19](../14/19.md). +25:5 vvu5 rc://*/ta/man/translate/figs-activepassive וְ⁠יִכּ֖וֹן בַּ⁠צֶּ֣דֶק כִּסְאֽ⁠וֹ 1 See how you translated the similar phrase “by righteousness is a throne established” in [16:12](../16/12.md). +25:6 fq5w rc://*/ta/man/translate/figs-activepassive אַל־תִּתְהַדַּ֥ר לִ⁠פְנֵי־מֶ֑לֶךְ וּ⁠בִ⁠מְק֥וֹם גְּ֝דֹלִ֗ים אַֽל־תַּעֲמֹֽד 1 The two clauses in this verse say similar things, but the phrases in the second clause are in reverse order. This is a literary device called a chiasm. Here, the writer does this in order to emphasize the importance of not honoring yourself in front of kings. See the discussion of chiasms in the [book introduction](../front/intro.md).\n +25:6 qoi5 rc://*/ta/man/translate/figs-metaphor לִ⁠פְנֵי־מֶ֑לֶךְ 1 See how you translated this phrase in the previous verse. +25:6 vcv5 rc://*/ta/man/translate/figs-metonymy וּ⁠בִ⁠מְק֥וֹם גְּ֝דֹלִ֗ים אַֽל־תַּעֲמֹֽד 1 This could refer to: (1) considering oneself to be a **great** person who belongs to a group of **great ones**. Alternate translation: “and do not consider yourself to be one of the great ones” or “and do not consider yourself to be a great one” (2) standing among a group of **great ones**. Alternate translation: “and among the great ones do not stand” +25:7 bfqv rc://*/ta/man/translate/figs-ellipsis ט֥וֹב אֲמָר־לְ⁠ךָ֗ 1 Solomon is leaving out some of the words that in many languages a clause would need in order to be complete. You could supply these words from the context if it would be clearer in your language. Alternate translation: “it is better for a person to say to you” +25:7 wz9o rc://*/ta/man/translate/figs-quotations לְ⁠ךָ֗ עֲֽלֵ֫ה הֵ֥נָּה 1 If it would be more natural in your language, you could express this as an indirect quotation. Alternate translation: “to you that you should come up there”\n +25:7 w69g rc://*/ta/man/translate/figs-explicit עֲֽלֵ֫ה הֵ֥נָּה 1 **Come up** here means to move to a place near the king, which is a great honor. If it would be helpful in your language, you could state this explicitly. Alternate translation: “Come up here, near the king” +25:7 qf2z rc://*/ta/man/translate/figs-ellipsis מֵֽ֭⁠הַשְׁפִּ֣ילְ⁠ךָ 1 Solomon is leaving out some of the words that in many languages a clause would need in order to be complete. You could supply these words from the context if it would be clearer in your language. Alternate translation: “than for a person to humiliate you” +25:7 zq25 rc://*/ta/man/translate/figs-explicit מֵֽ֭⁠הַשְׁפִּ֣ילְ⁠ךָ 1 Solomon implies that this humiliation is due to someone telling the person to move farther away from the king in order for more important people to be near him. If it would be helpful in your language, you could state this explicitly. Alternate translation: “than to humiliate you by telling you to distance yourself from the king” +25:7 rb8w rc://*/ta/man/translate/figs-metaphor לִ⁠פְנֵ֣י 1 See how you translated this phrase in the previous verse. +25:7 v2cr rc://*/ta/man/translate/figs-infostructure אֲשֶׁ֖ר רָא֣וּ עֵינֶֽי⁠ךָ 1 This clause could refer to: (1) the **noble** mentioned in the previous clause. Alternate translation: “whom your eyes have observed” (2) what someone sees that causes them to begin the dispute mentioned in the next verse, in which case **whom** would be translated as “what” and this clause would start a new sentence that continues into the next verse. Alternate translation: “What your eyes have witnessed” +25:7 srro rc://*/ta/man/translate/figs-synecdoche עֵינֶֽי⁠ךָ 1 Here, **eyes** refers to the whole person. See how you translated the same use of **eyes** in [23:26](../23/26.md). +25:8 jabx rc://*/ta/man/translate/figs-explicit לָ⁠רִ֗ב 1 Here, **dispute** refers to arguing a legal case against someone. If it would be helpful in your language, you could state this explicitly. Alternate translation: “to argue a legal case against your neighbor” +25:8 t9ug rc://*/ta/man/translate/figs-rquestion מַה־תַּ֭עֲשֶׂה בְּ⁠אַחֲרִיתָ֑⁠הּ בְּ⁠הַכְלִ֖ים אֹתְ⁠ךָ֣ רֵעֶֽ⁠ךָ 1 Solomon is using the question form to make the reader consider what would happen if they lose the **dispute**. The way in which the neighbor might put the reader to shame can be stated plainly. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “you will not know what to do in its end when your neighbor humiliates you!” +25:8 e8kg rc://*/ta/man/translate/figs-explicit בְּ⁠הַכְלִ֖ים אֹתְ⁠ךָ֣ רֵעֶֽ⁠ךָ 1 Solomon implies that **your neighbor humiliates you** because **you** lose the legal dispute. If it would be helpful in your language, you could state this explicitly. Alternate translation: “when you lose and your neighbor humiliates you” +25:9 lgk7 rc://*/ta/man/translate/writing-poetry רִֽ֭יבְ⁠ךָ רִ֣יב 1 Here, **Dispute your dispute** is an emphatic construction that uses a verb and its object that come from the same root. You may be able to use the same construction in your language to express the meaning here. Alternatively, your language may have another way of showing the emphasis. +25:9 tnmn rc://*/ta/man/translate/figs-imperative רִֽ֭יבְ⁠ךָ רִ֣יב 1 This is an imperative, but it communicates a hypothetical situation. Use a form in your language that communicates this, as in the UST. +25:9 c77l rc://*/ta/man/translate/figs-metaphor וְ⁠ס֖וֹד אַחֵ֣ר אַל־תְּגָֽל 1 See how you translated the similar phrase “uncovering a secret” in [11:13](../11/13.md). +25:9 sr7q rc://*/ta/man/translate/figs-explicit וְ⁠ס֖וֹד אַחֵ֣ר אַל־תְּגָֽל 1 Here, **another** could refers to: (1) someone other than **your neighbor**, which would indicate telling someone else’s **secret** in order to win the **dispute** against one’s **neighbor**. Alternate translation: “and the secret of another person” (2) **your neighbor**. Alternate translation: “and the secret of that neighbor” +25:10 mehv rc://*/ta/man/translate/grammar-connect-logic-result פֶּֽן 1 Here, **lest** indicates that what follows is the result of doing what Solomon prohibited in the previous verse. See how you translated the same use of **lest** in [24:18](../24/18.md).\n +25:10 uzas rc://*/ta/man/translate/figs-genericnoun שֹׁמֵ֑עַ 1 Here, **one who hears** represents a type of person in general, not one particular person. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “anyone hears” +25:10 fr3g rc://*/ta/man/translate/figs-abstractnouns וְ֝⁠דִבָּתְ⁠ךָ֗ 1 If your language does not use an abstract noun for the idea of **rumor**, you could express the same idea in another way. Alternate translation: “and what is rumored about you” +25:10 eedg rc://*/ta/man/translate/figs-personification לֹ֣א תָשֽׁוּב 1 Here, Solomon speaks of **the rumor** being told to many people to the degree that it ruins the person’s reputation as if **the rumor** were a person who **does not turn back** to the person it is about. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “does not stop spreading” or “will ruin your reputation” +25:10 b2xt rc://*/ta/man/translate/figs-litotes לֹ֣א תָשֽׁוּב 1 Solomon is using a figure of speech here that expresses a strongly positive meaning by using a negative word, **not**, together with an expression that is the opposite of the intended meaning. If it would be helpful in your language, you could express the positive meaning. Alternate translation: “will keep going” or “will continue to spread” +25:11 qlbj rc://*/ta/man/translate/figs-infostructure תַּפּוּחֵ֣י זָ֭הָב בְּ⁠מַשְׂכִּיּ֥וֹת כָּ֑סֶף דָּ֝בָ֗ר דָּבֻ֥ר עַל־אָפְנָֽי⁠ו 1 If it would be more natural in your language, you could reverse the order of these clauses. Alternate translation: “A word spoken according to its circumstance is apples of gold in sculptures of silver” +25:11 e2ay rc://*/ta/man/translate/figs-metaphor תַּפּוּחֵ֣י זָ֭הָב בְּ⁠מַשְׂכִּיּ֥וֹת כָּ֑סֶף 1 In this verse, Solomon speaks of **a word spoken according to its circumstance** pleasing those who hear it as if it were **Apples of gold in sculptures of silver**. If it would be helpful in your language, you could express the meaning plainly or use a simile. Alternate translation: “Very pleasing” or “Like apples of gold in sculptures of silver” +25:11 rks1 rc://*/ta/man/translate/figs-possession תַּפּוּחֵ֣י זָ֭הָב בְּ⁠מַשְׂכִּיּ֥וֹת כָּ֑סֶף 1 Here, Solomon is using possessive forms to describe **Apples** made from **gold** and **sculptures** made from **silver**. If your language would not use the possessive form for this, you could use different expressions. Alternate translation: “Apples made of gold in sculptures made of silver” +25:11 shm2 rc://*/ta/man/translate/figs-explicit בְּ⁠מַשְׂכִּיּ֥וֹת כָּ֑סֶף 1 Here, the word translated as **sculptures** refers to **silver** that someone carved into a beautiful shape. If it would be helpful in your language, you could state this explicitly. Alternate translation: “in beautiful carvings of silver” +25:11 kket rc://*/ta/man/translate/figs-metonymy דָּ֝בָ֗ר 1 Here, **word** refers to what someone speaks by using words. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “is something” or “are words” +25:11 ptu8 rc://*/ta/man/translate/figs-activepassive דָּבֻ֥ר 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “someone speaks” +25:11 ajtj rc://*/ta/man/translate/figs-abstractnouns עַל־אָפְנָֽי⁠ו 1 If your language does not use an abstract noun for the idea of **circumstance**, you could express the same idea in another way. Alternate translation: “appropriately” +25:12 wq7p rc://*/ta/man/translate/figs-infostructure נֶ֣זֶם זָ֭הָב וַ⁠חֲלִי־כָ֑תֶם מוֹכִ֥יחַ חָ֝כָ֗ם עַל־אֹ֥זֶן שֹׁמָֽעַת 1 If it would be more natural in your language, you could reverse the order of these clauses. Alternate translation: “A wise rebuke to a listening ear is a ring of gold and jewelry of fine gold” +25:12 lokb rc://*/ta/man/translate/figs-metaphor נֶ֣זֶם זָ֭הָב וַ⁠חֲלִי־כָ֑תֶם 1 In this verse, Solomon speaks of **a wise rebuke** being valuable to those who hear it as if it were **A ring of gold and jewelry of fine gold**. If it would be helpful in your language, you could express the meaning plainly or use a simile. Alternate translation: “Very valuable” or “Like a ring of gold and jewelry of fine gold”\n +25:12 admw rc://*/ta/man/translate/figs-possession נֶ֣זֶם זָ֭הָב וַ⁠חֲלִי־כָ֑תֶם 1 Here, Solomon is using possessive forms to describe a **ring** made from **gold** and **jewelry** made from **fine gold**. If your language would not use the possessive form for this, you could use different expressions. Alternate translation: “A ring made of gold and jewelry made of fine gold” +25:12 ir54 rc://*/ta/man/translate/figs-abstractnouns מוֹכִ֥יחַ חָ֝כָ֗ם עַל 1 If your language does not use an abstract noun for the idea of **rebuke**, you could express the same idea in another way. Alternate translation: “is when one rebukes” +25:12 i38p rc://*/ta/man/translate/figs-synecdoche אֹ֥זֶן שֹׁמָֽעַת 1 Here, **ear** refers to the whole person. See how you translated the same use of **ear** in [18:15](../18/15.md). +25:13 tc4q rc://*/ta/man/translate/figs-simile כְּ⁠צִנַּת־שֶׁ֨לֶג ׀ בְּ⁠י֬וֹם קָצִ֗יר 1 Here, Solomon compares **a faithful envoy** to **the coolness of snow on the day of harvest**, because both are refreshing. If it would be helpful in your language, you could express the meaning plainly: Alternate translation: “Very refreshing” or “Refreshing like the coolness of snow on the day of harvest” +25:13 sxk7 rc://*/ta/man/translate/figs-metonymy בְּ⁠י֬וֹם קָצִ֗יר 1 Here, **day** refers to a point in time when something happens. It does not refer to a 24-hour length of time. See how you translated the same use of **day** in [21:31](../21/31.md). +25:13 v57a rc://*/ta/man/translate/figs-genericnoun צִ֣יר נֶ֭אֱמָן לְ⁠שֹׁלְחָ֑י⁠ו וְ⁠נֶ֖פֶשׁ אֲדֹנָ֣י⁠ו יָשִֽׁיב 1 Here, **a faithful envoy**, **his**, and **he** refer to a type of person in general, not a specific person. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “is any faithful envoy for that person’s senders and that brings brings back the life of that person’s masters” +25:13 z9pn rc://*/ta/man/translate/figs-idiom וְ⁠נֶ֖פֶשׁ אֲדֹנָ֣י⁠ו יָשִֽׁיב 1 The phrase **brings back the life** is an idiom that refers to causing a tired person to feel refreshed or strong again. If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “and he causes his masters to feel refreshed” +25:14 lfrq rc://*/ta/man/translate/figs-infostructure נְשִׂיאִ֣ים וְ֭⁠רוּחַ וְ⁠גֶ֣שֶׁם אָ֑יִן אִ֥ישׁ מִ֝תְהַלֵּ֗ל בְּ⁠מַתַּת־שָֽׁקֶר 1 If it would be more natural in your language, you could reverse the order of these clauses. Alternate translation: “The man who boasts in a gift of falsehood is clouds and wind but without rain” +25:14 hbd4 rc://*/ta/man/translate/figs-metaphor נְשִׂיאִ֣ים וְ֭⁠רוּחַ וְ⁠גֶ֣שֶׁם אָ֑יִן 1 In this verse, Solomon speaks of **the man who boasts in a gift of falsehood** being disappointing as if he were **Clouds and wind but without rain**. **Clouds and wind** usually indicate that there will also be **rain**, so **Clouds and wind** **without rain** would disappoint farmers who need **rain** for their crops. If it would be helpful in your language, you could express the meaning plainly or use a simile. Alternate translation: “Very disappointing” or “Like clouds and wind but without rain” +25:14 l5hn rc://*/ta/man/translate/figs-genericnoun אִ֥ישׁ 1 The word **man** represents people in general, not one particular **man**. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “is any person” +25:14 ohih rc://*/ta/man/translate/figs-possession בְּ⁠מַתַּת־שָֽׁקֶר 1 Here, Solomon is using the possessive form to describe a **gift** that is characterized by **falsehood**. This refers to a **gift** the someone promises to give but does not give. If your language would not use the possessive form for this, you could use a different expression. Alternate translation: “in a false gift” or “in a gift he falsely promises to give” +25:15 mtpc rc://*/ta/man/translate/figs-metonymy בְּ⁠אֹ֣רֶךְ אַ֭פַּיִם 1 The phrase **length of nostrils** refers to being patient and not getting angry quickly. The word **nostrils** means “anger” by association with the way that a person who is angry breathes heavily through his nose, causing his **nostrils** to open wide. Your language and culture may also associate anger with a particular part of the body. If so, you could use an expression involving that part of the body in your translation. You could also use plain language. See how you translated the similar phrase “long of nostrils” in [14:29](../14/29.md). Alternate translation: “By not venting one’s spleen” or “By not getting angry quickly”\n +25:15 v2wv rc://*/ta/man/translate/figs-activepassive יְפֻתֶּ֣ה קָצִ֑ין 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “someone may persuade a commander” +25:15 yyxq rc://*/ta/man/translate/figs-genericnoun קָצִ֑ין וְ⁠לָשׁ֥וֹן רַ֝כָּ֗ה 1 Here, **a commander** and **a soft tongue** refer to these in general, not to a specific **commander** or **tongue**. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “any commander … and any soft tongue”\n +25:15 eed7 rc://*/ta/man/translate/figs-metonymy וְ⁠לָשׁ֥וֹן רַ֝כָּ֗ה 1 Here, Solomon is speaking of something spoken in a gentle manner as if someone were speaking with a **soft tongue**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and speaking gently” +25:15 e1n9 rc://*/ta/man/translate/figs-metaphor תִּשְׁבָּר־גָּֽרֶם 1 Here, Solomon speaks of overcoming strong opposition as if someone were breaking **bone**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “can overcome opposition” +25:16 r2l5 rc://*/ta/man/translate/figs-explicit דְּבַ֣שׁ מָ֭צָאתָ 1 Here, Solomon refers to someone unexpectedly discovering wild honey. If it would be helpful in your language, you could state this explicitly. Alternate translation: “If you happen to come across honey” +25:16 dc7b rc://*/ta/man/translate/figs-explicit אֱכֹ֣ל דַּיֶּ֑⁠ךָּ 1 Here, Solomon implies that someone should only **eat enough** **honey** and not more than that. If it would be helpful in your language, you could state this explicitly. Alternate translation: “only eat enough for you” +25:16 co0u rc://*/ta/man/translate/figs-explicit תִּ֝שְׂבָּעֶ֗⁠נּוּ 1 Here, the word translated as **satiated** refers to someone overeating to the degree that he becomes sick. If it would be helpful in your language, you could state this explicitly. Alternate translation: “you eat yourself sick with it” +25:17 u98w rc://*/ta/man/translate/figs-simile הֹקַ֣ר 1 In this verse, Solomon is comparing what follows to what he said in the previous verse. In the same way that a person must not eat too much “honey,” a person must also avoid visiting his neighbor’s house too frequently. If it would be helpful in your language, you could state that explicitly. Alternate translation: “Similarly, make rare” or “So also make rare” +25:17 sftk הֹקַ֣ר רַ֭גְלְ⁠ךָ מִ⁠בֵּ֣ית רֵעֶ֑⁠ךָ 1 Alternate translation: “Prevent your foot from frequently being in the house of your neighbor” +25:17 kldv rc://*/ta/man/translate/figs-synecdoche רֵעֶ֑⁠ךָ 1 Here, **foot** represents the whole person. See how you translated the similar use of **foot** in [1:15](../01/15.md). +25:17 cmjk rc://*/ta/man/translate/figs-genericnoun מִ⁠בֵּ֣ית רֵעֶ֑⁠ךָ פֶּן־יִ֝שְׂבָּעֲ⁠ךָ֗ 1 Here, **your neighbor** and **he** refer to neighbors in general, not a specific **neighbor**. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “from any house of any of your neighbors, lest that neighbor become satiated with you” +25:17 xcir rc://*/ta/man/translate/figs-explicit יִ֝שְׂבָּעֲ⁠ךָ֗ 1 Here, the word translated as **satiated** refers to people being annoyed with a person because that person visits them too frequently. If it would be helpful in your language, you could state this explicitly. If your language has a word that can be used for both this occurrence of **satiated** and the occurrence in the previous verse, consider using it here. Alternate translation: “he become tired of seeing you” or “he become sick of you” +25:18 f678 rc://*/ta/man/translate/figs-infostructure מֵפִ֣יץ וְ֭⁠חֶרֶב וְ⁠חֵ֣ץ שָׁנ֑וּן אִ֥ישׁ עֹנֶ֥ה בְ֝⁠רֵעֵ֗⁠הוּ עֵ֣ד שָֽׁקֶר 1 If it would be more natural in your language, you could reverse the order of these clauses. Alternate translation: “A man who answers a testimony of falsehood against his neighbor is a hammer and a sword and a sharp arrow” +25:18 r378 rc://*/ta/man/translate/figs-metaphor מֵפִ֣יץ וְ֭⁠חֶרֶב וְ⁠חֵ֣ץ שָׁנ֑וּן 1 In this verse, Solomon speaks of **a man who answers a testimony of falsehood against his neighbor** being deadly as if he were **A hammer and a sword and a sharp arrow**. If it would be helpful in your language, you could express the meaning plainly or use a simile. Alternate translation: “Very deadly” or “Like a hammer and a sword and a sharp arrow”\n +25:18 h3o6 rc://*/ta/man/translate/figs-gendernotations אִ֥ישׁ עֹנֶ֥ה בְ֝⁠רֵעֵ֗⁠הוּ 1 Although the terms **man** and **his** are masculine, Solomon is using these words in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “is a person who answers … against that person’s neighbor”\n +25:18 t8qa rc://*/ta/man/translate/figs-explicit עֹנֶ֥ה בְ֝⁠רֵעֵ֗⁠הוּ עֵ֣ד שָֽׁקֶר 1 In the original language, the words translated as **answers** and **against** mean “testifies against.” If it would be helpful in your language, you could state this explicitly. Alternate translation: “who testifies against his neighbor with a testimony of falsehood” +25:18 dqz6 rc://*/ta/man/translate/figs-possession עֵ֣ד שָֽׁקֶר 1 Here, Solomon is using the possessive form to describe a **testimony** that is characterized by **falsehood**. If your language would not use the possessive form for this, you could use a different expression. Alternate translation: “a false testimony”\n +25:19 mmoo rc://*/ta/man/translate/figs-infostructure שֵׁ֣ן רֹ֭עָה וְ⁠רֶ֣גֶל מוּעָ֑דֶת מִבְטָ֥ח בּ֝וֹגֵ֗ד בְּ⁠י֣וֹם צָרָֽה 1 If it would be more natural in your language, you could reverse the order of these clauses. Alternate translation: “Confidence in one who acts treacherously in the day of distress is a broken tooth and a shaky foot”\n +25:19 p8jx rc://*/ta/man/translate/figs-metaphor שֵׁ֣ן רֹ֭עָה וְ⁠רֶ֣גֶל מוּעָ֑דֶת 1 In this verse, Solomon speaks of the uselessness of having **confidence** in a treacherous person as if that **confidence** were **A broken tooth and a shaky foot**. If it would be helpful in your language, you could express the meaning plainly or use a simile. Alternate translation: “Very useless” or “Like a broken tooth and a shaky foot” +25:19 i3b1 rc://*/ta/man/translate/figs-abstractnouns מִבְטָ֥ח 1 See how you translated the abstract noun **confidence** in [3:26](../03/26.md). +25:19 sfa4 rc://*/ta/man/translate/figs-genericnoun בּ֝וֹגֵ֗ד 1 See how you translated **one who acts treacherously** in [21:18](../21/18.md). +25:19 ua5q rc://*/ta/man/translate/figs-metonymy בְּ⁠י֣וֹם צָרָֽה 1 See how you translated this phrase in [24:10](../24/10.md). +25:20 e5uw rc://*/ta/man/translate/figs-infostructure מַ֥עֲדֶה בֶּ֨גֶד ׀ בְּ⁠י֣וֹם קָ֭רָה חֹ֣מֶץ עַל־נָ֑תֶר וְ⁠שָׁ֥ר בַּ֝⁠שִּׁרִ֗ים עַ֣ל לֶב־רָֽע 1 If it would be more natural in your language, you could change the order of these clauses. Alternate translation: “One who sings with songs to a heart of misery is like one who removes a garment on a cold day, vinegar on natron” +25:20 ewth rc://*/ta/man/translate/figs-genericnoun מַ֥עֲדֶה בֶּ֨גֶד & וְ⁠שָׁ֥ר & לֶב־רָֽע 1 **One who removes a garment**, **one who sings**, and **a heart of misery** refer to types of people and hearts in general, not specific people or a specific **heart**. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “Any person who removes a garment … so is any person who sings … any heart of misery” +25:20 pbjn rc://*/ta/man/translate/figs-explicit מַ֥עֲדֶה בֶּ֨גֶד 1 Here, Solomon implies that **a garment** is removed from someone’s body. If it would be helpful in your language, you could state this explicitly. Alternate translation: “One who removes a garment from someone’s body” +25:20 dj11 rc://*/ta/man/translate/translate-unknown חֹ֣מֶץ עַל־נָ֑תֶר 1 The words **vinegar** and **natron** refer to things that react violently when they are mixed together. Therefore, this clause refers to two things that should not be put together. If your readers would not be familiar with these two materials, you could use the names of similar things in your area or you could use a more general term. Alternate translation: “chemicals that don’t mix well with each other” +25:20 y3wy rc://*/ta/man/translate/figs-simile וְ⁠שָׁ֥ר בַּ֝⁠שִּׁרִ֗ים עַ֣ל לֶב־רָֽע 1 Solomon is saying that **one who sings with songs to a heart of misery** is like **One who removes a garment on a cold day** and **vinegar on natron** because all of these are inappropriate or unhelpful. If it would be helpful in your language, you could state that explicitly. Alternate translation: “so also is one who sings with songs to a heart of misery inappropriate” +25:20 o30g rc://*/ta/man/translate/writing-poetry וְ⁠שָׁ֥ר בַּ֝⁠שִּׁרִ֗ים 1 Here, **sings with songs** is an emphatic construction that uses a verb and its object that come from the same root. You may be able to use the same construction in your language to express the meaning here. Alternatively, your language may have another way of showing the emphasis. +25:20 k9zb rc://*/ta/man/translate/figs-possession לֶב־רָֽע 1 Here, Solomon is using the possessive form to describe a **heart** that is characterized by **misery**. If your language would not use the possessive form for this, you could use a different expression. Alternate translation: “a miserable heart” +25:20 z9sh rc://*/ta/man/translate/figs-synecdoche לֶב 1 Here, **heart** refers to the whole person. See how you translated the same use of **heart** in [14:10](../14/10.md).\n +25:21 zgm8 rc://*/ta/man/translate/figs-genericnoun שֹׂ֭נַאֲ⁠ךָ הַאֲכִלֵ֣⁠הוּ & הַשְׁקֵ֥⁠הוּ מָֽיִם 1 Here, **one who hates you** and **him** refer to a type of person in general, not a specific person. If it would be helpful in your language, you could use a different expression. Alternate translation: “any person who hates you … cause that person to eat … cause that person to drink water” +25:21 hsyt rc://*/ta/man/translate/figs-synecdoche לָ֑חֶם 1 Here, **bread** is used to refer to food in general. See how you translated the same use of **bread** in [9:5](../09/05.md). +25:22 eb7p rc://*/ta/man/translate/figs-idiom גֶֽחָלִ֗ים אַ֭תָּה חֹתֶ֣ה עַל־רֹאשׁ֑⁠וֹ 1 Here, **heaping coals on his head** is an idiom that most likely refers to causing that person to feel ashamed. If it would be helpful in your language, you could express the meaning plainly or use a simile. Alternate translation: “cause him to feel ashamed for what he has done” or “you make him feel ashamed, as if you were heaping coals on his head” +25:22 b3cr rc://*/ta/man/translate/figs-metaphor יְשַׁלֶּם־לָֽ⁠ךְ 1 See how you translated the same use of **repay** in [19:17](../19/17.md). +25:23 xj7i rc://*/ta/man/translate/figs-explicit ר֣וּחַ צָ֭פוֹן 1 Here, **wind of the north** refers to cold **wind** that came from **the north**. In Israel, this type of **wind** often brought rain. If it would be helpful in your language, you could state this explicitly. Alternate translation: “The cold wind that comes from the north” +25:23 uijx rc://*/ta/man/translate/figs-ellipsis וּ⁠פָנִ֥ים נִ֝זְעָמִ֗ים לְשׁ֣וֹן סָֽתֶר 1 Solomon is leaving out some of the words that in many languages a clause would need in order to be complete. Here, the first phrase is the result of the second phrase. You could supply these words from the context if it would be clearer in your language. Alternate translation: “and indignant faces are brought forth by a tongue of secrecy” or “and a tongue of secrecy brings forth indignant faces” or “and a tongue of secrecy causes indignant faces” +25:23 gzp1 rc://*/ta/man/translate/figs-simile וּ⁠פָנִ֥ים נִ֝זְעָמִ֗ים 1 In this verse, Solomon compares **The wind of the north** bringing **rain** to **a tongue of secrecy** bringing **indignant faces**. If it would be helpful in your language, you could state this explicitly: Alternate translation: “and similarly, indignant faces” +25:23 ergr rc://*/ta/man/translate/figs-synecdoche וּ⁠פָנִ֥ים נִ֝זְעָמִ֗ים 1 Here, **faces** refers to the people who are **indignant**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “and indignant people” +25:23 pklq rc://*/ta/man/translate/figs-possession לְשׁ֣וֹן סָֽתֶר 1 Here, Solomon is using the possessive form to describe **a tongue** that tells the secrets of others. If your language would not use the possessive form for this, you could use a different expression. Alternate translation: “a tongue that tells the secrets of others”\n +25:23 z36v rc://*/ta/man/translate/figs-synecdoche לְשׁ֣וֹן סָֽתֶר 1 Here, **tongue** refers to the whole person who is speaking. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “a person who tells secrets” +25:24 siz4 rc://*/ta/man/translate/figs-explicit ט֗וֹב שֶׁ֥בֶת עַל־פִּנַּת־גָּ֑ג מֵ⁠אֵ֥שֶׁת מדונים וּ⁠בֵ֥ית חָֽבֶר 1 See how you translated the same sentence in [21:9](../21/09.md). +25:25 urg5 rc://*/ta/man/translate/figs-infostructure מַ֣יִם קָ֭רִים עַל־נֶ֣פֶשׁ עֲיֵפָ֑ה וּ⁠שְׁמוּעָ֥ה ט֝וֹבָ֗ה מֵ⁠אֶ֥רֶץ מֶרְחָֽק 1 If it would be more natural in your language, you could reverse the order of these clauses. Alternate translation: “Good news from a distant land is like cool water over a weary soul” +25:25 qpyf rc://*/ta/man/translate/figs-explicit נֶ֣פֶשׁ עֲיֵפָ֑ה 1 Here, Solomon implies that this **soul** is **weary** with thirst. If it would be helpful in your language, you could state this explicitly. Alternate translation: “a soul weary from thirst” +25:25 h5dn rc://*/ta/man/translate/figs-synecdoche נֶ֣פֶשׁ 1 See how you translated the same use of **soul** in [2:10](../02/10.md). +25:25 wzcm rc://*/ta/man/translate/figs-simile וּ⁠שְׁמוּעָ֥ה ט֝וֹבָ֗ה מֵ⁠אֶ֥רֶץ מֶרְחָֽק 1 Solomon is saying that **good news from a distant land** is like ** Cool water over a weary soul** because both of these are refreshing. If it would be helpful in your language, you could state that explicitly. Alternate translation: “so also is good news from a distant land refreshing”\n +25:25 y2mt rc://*/ta/man/translate/figs-abstractnouns וּ⁠שְׁמוּעָ֥ה ט֝וֹבָ֗ה 1 See how you translated **good news** in [15:30](../15/30.md). +25:26 pmra rc://*/ta/man/translate/figs-infostructure מַעְיָ֣ן נִ֭רְפָּשׂ וּ⁠מָק֣וֹר מָשְׁחָ֑ת צַ֝דִּ֗יק מָ֣ט לִ⁠פְנֵֽי־רָשָֽׁע 1 If it would be more natural in your language, you could reverse the order of these clauses. Alternate translation: “A righteous one swaying before the face of a wicked one is a spring muddied by trampling and a fountain spoiled” +25:26 ujn3 rc://*/ta/man/translate/figs-metaphor מַעְיָ֣ן נִ֭רְפָּשׂ וּ⁠מָק֣וֹר מָשְׁחָ֑ת 1 In this verse, Solomon speaks of **a righteous one swaying before the face of a wicked one** being bad as if that person were **A spring muddied by trampling and a fountain spoiled**. If it would be helpful in your language, you could express the meaning plainly or use a simile. Alternate translation: “Very bad” or “Like a spring muddied by trampling and a fountain spoiled”\n +25:26 ijks rc://*/ta/man/translate/figs-activepassive מַעְיָ֣ן נִ֭רְפָּשׂ וּ⁠מָק֣וֹר מָשְׁחָ֑ת 1 If your language does not use these passive forms, you could express the ideas in active form or in another way that is natural in your language. Alternate translation: “A spring someone muddied by trampling and a fountain someone spoiled” +25:26 k2dm rc://*/ta/man/translate/figs-genericnoun צַ֝דִּ֗יק & רָשָֽׁע 1 See how you translated **a righteous one** in [9:9](../09/09.md) and **a wicked one** in [9:7](../09/07.md). +25:26 tiq8 rc://*/ta/man/translate/figs-metaphor מָ֣ט 1 Here, **swaying** refers to **a righteous one** yielding to the influence of **a wicked one**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “who yields” or “who gives in” +25:26 e13r rc://*/ta/man/translate/figs-metaphor לִ⁠פְנֵֽי 1 See how you translated the same use of **before the face of** in [14:19](../14/19.md). +25:27 x6in rc://*/ta/man/translate/figs-litotes לֹא־ט֑וֹב 1 See how you translated the same use of **not good** in [16:29](../16/29.md).\n +25:27 x2st rc://*/ta/man/translate/figs-ellipsis וְ⁠חֵ֖קֶר כְּבֹדָ֣⁠ם כָּבֽוֹד 1 Solomon is leaving out some of the words that in many languages a clause would need in order to be complete. You could supply these words from the previous clause if it would be clearer in your language. Alternate translation: “and the searching out of their honor is not honor” +25:27 h7jf rc://*/ta/man/translate/figs-simile וְ⁠חֵ֖קֶר 1 In this verse, Solomon compares eating **much honey** to**searching out** one’s own **honor**. If it would be helpful in your language, you could state this explicitly: Alternate translation: “and similarly, the searching out of”\n +25:27 x2kl rc://*/ta/man/translate/figs-metaphor וְ⁠חֵ֖קֶר כְּבֹדָ֣⁠ם 1 Here, Solomon speaks of someone trying to get other people to **honor** him as if **honor** were an object that a person could search for. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “and trying to make other people honor you”\n +25:28 qm3n rc://*/ta/man/translate/figs-infostructure עִ֣יר פְּ֭רוּצָה אֵ֣ין חוֹמָ֑ה אִ֝֗ישׁ אֲשֶׁ֤ר אֵ֖ין מַעְצָ֣ר לְ⁠רוּחֽ⁠וֹ 1 If it would be more natural in your language, you could reverse the order of these clauses. Alternate translation: “A man who has no restraint for his spirit is a breached city without a wall” +25:28 gl3p rc://*/ta/man/translate/figs-metaphor עִ֣יר פְּ֭רוּצָה אֵ֣ין חוֹמָ֑ה 1 In this verse, Solomon speaks of **a man who has no restraint for his spirit** being defenseless or unprotected as if that person were **A breached city without a wall**. If it would be helpful in your language, you could express the meaning plainly or use a simile. Alternate translation: “Very defenseless” or “Like a breached city without a wall” +25:28 jh45 rc://*/ta/man/translate/figs-explicit עִ֣יר פְּ֭רוּצָה אֵ֣ין חוֹמָ֑ה 1 Here, Solomon implies that there is no **wall** because it was broken down when people **breached** the **city**. If it would be helpful in your language, you could state this explicitly. Alternate translation: “A city whose walls an army has knocked down” +25:28 mzfn rc://*/ta/man/translate/figs-gendernotations אִ֝֗ישׁ & לְ⁠רוּחֽ⁠וֹ 1 Although the terms **man** and **his** are masculine, Solomon is using these words in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “is a person … for that person’s spirit”\n +25:28 jkwi rc://*/ta/man/translate/figs-metaphor אֲשֶׁ֤ר אֵ֖ין מַעְצָ֣ר לְ⁠רוּחֽ⁠וֹ 1 Here, Solomon refers to someone who lacks self-control as if that person were not able to restrain **his spirit**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “who has no self-control” 26:intro juh9 0 # Proverbs 26 General Notes\n\n## Structure and formatting\n\nChapter 26 continues the second section of the book (Chapter 25–29) which is attributed to Solomon.\n\n## Special concepts in this chapter\n\n### Themes\n\nThere are individual proverbs that run along common themes, often including contrasting elements: wise/foolish, money, lazy/diligent, truth telling, wicked/righteous, sluggard, pride/humility, integrity/crookedness. Wisdom and folly are particularly prominent in this chapter.(See: [[rc://*/tw/dict/bible/kt/wise]], [[rc://*/tw/dict/bible/kt/foolish]] and [[rc://*/tw/dict/bible/kt/evil]] and [[rc://*/tw/dict/bible/kt/righteous]]) 26:1 w8yc rc://*/ta/man/translate/figs-simile Like snow in summer or rain in harvest 0 Normally snow does not fall during the summer and rain does not fall during the harvest. This can be stated clearly. Alternate translation: “Just as it would be very strange to have snow in summer or rain during the harvest” (See also: [[rc://*/ta/man/translate/figs-explicit]]) 26:2 mf19 rc://*/ta/man/translate/figs-activepassive an undeserved curse 0 This can be stated with an active form. Alternate translation: “a curse on a person who does not deserve it” @@ -3250,7 +3336,7 @@ front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduct 27:26 j2vp rc://*/ta/man/translate/figs-explicit the goats will provide the price of the field 0 The implied information is that the money received by selling the goats will be enough to buy a field. Alternate translation: “selling your goats will provide the price of the field” 27:27 q28m rc://*/ta/man/translate/figs-explicit nourishment for your servant girls 0 The implied information is that there will also be enough goats’ milk to feed the servant girls. Alternate translation: “there will be goat’s milk to nourish your servant girls” 27:27 xjw4 nourishment 0 Alternate translation: “food” -28:intro g91u 0 # Proverbs 28 General Notes\n\n## Structure and formatting\n\nChapter 28 continues the second section of the book (Chapter 25–29) which is attributed to Solomon.\n\n## Special concepts in this chapter\n\n### Themes\n\nThere are individual proverbs that run along common themes, often including contrasting elements: wise/foolish, money, lazy/diligent, truth telling, wicked/righteous, sluggard, pride/humility, integrity/crookedness. (See: [[rc://*/tw/dict/bible/kt/wise]], [[rc://*/tw/dict/bible/kt/foolish]] and [[rc://*/tw/dict/bible/kt/evil]] and [[rc://*/tw/dict/bible/kt/righteous]]) +28:intro g91u 0 # Proverbs 28 General Notes\n\n## Structure and formatting\n\n6. Hezekiah’s proverbs from Solomon (25:1–29:27)\n * Warnings and admonitions (25:1–27:27)\n * Contrastive wise sayings (28:1–29:27)\n\nChapter 28 begins the second part of this section of the book that contains proverbs written by Solomon that were copied by scribes during the reign of Hezekiah. This part in [28:1](../28/01.md)–[29:27](../29/27.md) mostly contains general proverbs that use contrastive parallelism. 28:2 b4c7 rc://*/ta/man/translate/figs-abstractnouns Because of the transgression of a land 0 If your language does not use an abstract noun for the idea behind the word **transgression**, you could express the same idea with a verbal form. Alternate translation: “Because of how a land transgresses” 28:2 qks4 rc://*/ta/man/translate/figs-metonymy the transgression of a land 0 This is a metonym for the sins of the people living in a land. Alternate translation: “the transgression of the people of a land” 28:2 ivf7 rc://*/ta/man/translate/figs-explicit with a man of understanding and knowledge 0 The implied information is that this man is a ruler or leader. The abstract nouns “understanding” and “knowledge” can be translated as verbs. Alternate translation: “with a man who understands and knows how to rule” (See also: [[rc://*/ta/man/translate/figs-abstractnouns]]) @@ -3479,7 +3565,6 @@ front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduct 31:31 ef6y rc://*/ta/man/translate/figs-metonymy let her works praise her in the gates 0 She will be praised for her works, not by her works. Those “in the gates” are the important people of the city who conduct business and legal affairs near the gates of the city. Alternate translation: “may the important people of the city praise her because of the works she has done” 9:3 ugn5 her maids 0 14:2 c17i in his ways despises him The word “his” refers to the dishonest man and “him” refers to Yahweh. -25:3 jtp4 rc://*/ta/man/translate/figs-simile Like the heavens are for height and the earth is for depth, so the heart of kings is unsearchable The hearts of kings are compared to the size of the heavens and the earth. Alternate translation: “Just as no one can measure the height of the heavens or the depth of the earth, even so no one can understand the heart of kings” 17:3 fh66 rc://*/ta/man/translate/figs-explicit The crucible is for silver and the furnace is for gold 0 29:6 k8iq rc://*/ta/man/translate/figs-idiom 0 When an evil person sins, it is as if he is stepping into a trap. He desires to do evil to other people, but God will use what he does to punish him. 18:2 yp8r rc://*/ta/man/translate/figs-metonymy what is in his own heart 0 From bc66cab678f6cde0d467b2c065f83819813b09a9 Mon Sep 17 00:00:00 2001 From: Perry J Oakes Date: Wed, 23 Aug 2023 16:22:25 +0000 Subject: [PATCH 080/127] Merge pjoakes-tc-create-1 into master by pjoakes (#3472) --- tn_JON.tsv | 132 ++++++++++++++++++++++++++++------------------------- 1 file changed, 70 insertions(+), 62 deletions(-) diff --git a/tn_JON.tsv b/tn_JON.tsv index 41114120a3..53e0093882 100644 --- a/tn_JON.tsv +++ b/tn_JON.tsv @@ -37,7 +37,7 @@ front:intro hk4p 0 # Introduction to Jonah\n\n## Part 1: General Introduction 1:7 m93h rc://*/ta/man/translate/figs-idiom לְכוּ֙ וְ⁠נַפִּ֣ילָה גֽוֹרָל֔וֹת 1 Here, **Come** is an idiom that invites the hearer to begin an action with the speaker that the speaker names next. If **Come** does not have that meaning in your language, you could use an idiom from your language that does have that meaning, state the meaning plainly, or omit the word. Alternate translation: “Listen! We should cast lots” or “We should do this: cast lots” 1:7 t5p9 rc://*/ta/man/translate/translate-unknown וְ⁠נַפִּ֣ילָה גֽוֹרָל֔וֹת 1 We do not know the exact method that the sailors used to cast lots. It may have been with marked stones or pieces of wood. It was their method of getting a god to answer a question. If you have a name in your language for casting lots to get an answer to a question, consider using it here. 1:7 l5xq rc://*/ta/man/translate/figs-explicit וְ⁠נֵ֣דְעָ֔ה בְּ⁠שֶׁ⁠לְּ⁠מִ֛י הָ⁠רָעָ֥ה הַ⁠זֹּ֖את לָ֑⁠נוּ 1 The phrase **so that we may know** implies that the men believed that the gods would control how the lots fell in order to tell them what they wanted to know. This was a form of divination. You could include this information if that would be helpful to your readers. Alternate translation: “so that the gods can tell us who has caused this trouble” -1:7 d726 הָ⁠רָעָ֥ה הַ⁠זֹּ֖את 1 Alternate translation: "this terrible storm" +1:7 d726 הָ⁠רָעָ֥ה הַ⁠זֹּ֖את 1 Alternate translation: "this awful storm" 1:7 at67 rc://*/ta/man/translate/figs-idiom וַ⁠יִּפֹּ֥ל הַ⁠גּוֹרָ֖ל עַל־יוֹנָֽה 1 The expression **the lot fell on Jonah** is an idiom meaning that when the men cast lots, the result indicated Jonah. This does not mean that the lot literally fell down on top of Jonah. If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “the lot showed that Jonah was the guilty person” 1:8 wkh6 rc://*/ta/man/translate/writing-pronouns וַ⁠יֹּאמְר֣וּ אֵלָ֔י⁠ו 1 Here, **they** refers back to the group of sailors, referred to as “every man” in verse 7, and **him** refers to Jonah. If it would be helpful in your language, you could repeat Jonah's name and the term that you are using for the sailors here. Alternate translation: “Then the men who were working on the ship said to Jonah” 1:8 e7wb הַגִּידָ⁠ה־נָּ֣א לָ֔⁠נוּ בַּ⁠אֲשֶׁ֛ר לְ⁠מִי־הָ⁠רָעָ֥ה הַ⁠זֹּ֖את לָ֑⁠נוּ 1 Alternate translation: “Reveal to us who caused this bad thing that is happening to us” @@ -99,86 +99,94 @@ front:intro hk4p 0 # Introduction to Jonah\n\n## Part 1: General Introduction 2:6 geyd rc://*/ta/man/translate/figs-possession אֱלֹהָֽ⁠י 1 Here, Jonah is using the possessive form **my** to describe **God**. If your language would not use the possessive form for this, you could use a more natural expression. Alternate translation: “the God to whom I belong” 2:7 jdr6 בְּ⁠הִתְעַטֵּ֤ף עָלַ⁠י֙ נַפְשִׁ֔⁠י 1 This phrase could mean that: (1) Jonah was already in the process of dying when he remembered Yahweh. Alternate translation: “when my life was fainting away from me” (2) Jonah had given up hope of being rescued and resigned himself to the fact that he would die. Alternate translation: “when my spirit inside me had fainted” 2:7 l2b6 rc://*/ta/man/translate/figs-explicit אֶת־יְהוָ֖ה זָכָ֑רְתִּי 1 The implication is that when Jonah **remembered** Yahweh, he also prayed to him. You could include this information if that would be helpful to your readers. Alternate translation: “I thought of Yahweh and asked him to help me” -2:7 ue9g rc://*/ta/man/translate/figs-metaphor וַ⁠תָּב֤וֹא אֵלֶ֨י⁠ךָ֙ תְּפִלָּתִ֔⁠י אֶל־הֵיכַ֖ל קָדְשֶֽׁ⁠ךָ 1 Jonah speaks as if his **prayer** could travel to God and his temple. This means that God heard his prayer and responded to it. Alternate translation: “then you in your holy temple heard my prayer” 2:7 bql5 rc://*/ta/man/translate/figs-123person אֶת־יְהוָ֖ה זָכָ֑רְתִּי 1 Jonah changes to talking about Yahweh in the third person here, and then continues to talk to him in the second person in the rest of the prayer. If this would not be natural in your language, you could use the second person form here. Alternate translation: “I remembered you, Yahweh” -2:8 u1l9 rc://*/ta/man/translate/figs-idiom מְשַׁמְּרִ֖ים הַבְלֵי־שָׁ֑וְא 1 Here the term **empty vanities** is probably an idiom referring to idols of false gods. Alternate translation: “Those who give attention to useless idols” or “Those who pay attention to useless gods” -2:8 fac9 חַסְדָּ֖⁠ם יַעֲזֹֽבוּ 1 Here, **covenant faithfulness** could mean: (1) the faithfulness of God. Alternate translation: “are rejecting you, who would be faithful to them” (2) the faithfulness of the people. Alternate translation: “are abandoning their commitment to you” -2:9 q3yb rc://*/ta/man/translate/grammar-connect-logic-contrast וַ⁠אֲנִ֗י 1 This expression shows that there is a contrast between Jonah himself and the people about whom Jonah had just spoken. They paid attention to useless gods, but he would worship Yahweh. Alternate translation: “But I” -2:9 nfd2 rc://*/ta/man/translate/figs-idiom בְּ⁠ק֤וֹל תּוֹדָה֙ אֶזְבְּחָה־לָּ֔⁠ךְ 1 The phrase **with a voice of thanksgiving** is an idiom that means “giving God praise.” If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. This full phrase probably means that Jonah would thank God while he offered a sacrifice to him. It is not clear whether Jonah planned to thank God by singing or shouting joyfully. -2:9 jdrh יְשׁוּעָ֖תָ⁠ה לַ⁠יהוָֽה 1 This last line of the poem could be understood as: (1) being addressed to Yahweh as part of the description of the prayer. (2) being addressed to another person as a conclusion to the description of the prayer. See also the Note concerning the phrase “I cried out to Yahweh from my distress … ” in [2:2](../02/02/jdrc). -2:9 r4j4 rc://*/ta/man/translate/figs-abstractnouns יְשׁוּעָ֖תָ⁠ה לַ⁠יהוָֽה 1 If your language does not use an abstract noun for the idea behind the word **Salvation**, you can express the same idea with a verbal form such as “save.” Alternate translation: “Yahweh is the one who saves people” -2:10 dz3j אֶל־הַ⁠יַּבָּשָֽׁה 1 Alternate translation: “upon the ground” or “onto the shore” -3:intro z3ut 0 # Jonah 3 General Notes\n\n## Structure and Formatting\n\nThis chapter returns to a narrative of Jonah’s life.\n\n## Special Concepts in this Chapter\n\n### Animals\n\nAccording to the king’s proclamation, the animals had to participate in the fast which he had ordered. This most likely reflects their pagan mindset. There was nothing in the law of Moses that instructed the people to have the animals participate in any religious acts. (See: [[rc://*/tw/dict/bible/kt/lawofmoses]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Size of Nineveh\n\nWhen the author talks about the size of Nineveh, the measurements he gives are confusing. The phrase “three days’ journey” is ambiguous in Hebrew, as many scholars have remarked. In Jonah’s day, cities were not as big as they are today. So, although Nineveh was a big city, it was not as big as most modern cities.\n\n### God repenting or relenting\n\nThe last verse of this chapter says, “So then God changed his mind about the punishment that he had said he would do to them, and he did not do it.” This concept of God changing His mind may seem inconsistent with the fact that God’s character and his plans do not change. But this whole book is written from a human viewpoint, and so it presents the actions of God as Jonah saw them. God had told Jonah to warn the Ninevites of judgment for their sin.\n\nYahweh is just, but he is also merciful. Because the Ninevites repented, God did not follow through with a judgment in this instance, and Jonah described that in a human way as “changing his mind.” The reader understands that this was God’s plan from the beginning. (See: [[rc://*/tw/dict/bible/kt/justice]], [[rc://*/tw/dict/bible/kt/mercy]] and [[rc://*/tw/dict/bible/kt/judge]] and [[rc://*/tw/dict/bible/kt/evil]]) -3:1 jdr7 rc://*/ta/man/translate/writing-newevent וַ⁠יְהִ֧י דְבַר־יְהוָ֛ה 1 This phrase introduces the second half of the story of Jonah. The same phrase introduced the first half of the story [1:1](../01/01.md). +2:7 ue9g rc://*/ta/man/translate/figs-metaphor וַ⁠תָּב֤וֹא אֵלֶ֨י⁠ךָ֙ תְּפִלָּתִ֔⁠י אֶל־הֵיכַ֖ל קָדְשֶֽׁ⁠ךָ 1 Jonah speaks as if his **prayer** could travel to God and his temple. This means that God heard his prayer and responded to it. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “then you in your holy temple heard my prayer” +2:8 u1l9 rc://*/ta/man/translate/figs-idiom מְשַׁמְּרִ֖ים הַבְלֵי־שָׁ֑וְא 1 Here the term **empty vanities** is probably an idiom referring to idols of false gods. If this phrase does not have that meaning in your language, you could use an idiom from your language that does have that meaning or state the meaning plainly. Alternate translation: “Those who give attention to useless idols” or “Those who pay attention to useless gods” +2:8 fac9 rc://*/ta/man/translate/figs-explicit חַסְדָּ֖⁠ם יַעֲזֹֽבוּ 1 Here, **covenant faithfulness** could refer to: (1) the faithfulness of God to his people. Alternate translation: “are rejecting you, who would be faithful to them” (2) the faithfulness of the people to God. Alternate translation: “are abandoning their commitment to you” +2:9 q3yb rc://*/ta/man/translate/grammar-connect-logic-contrast וַ⁠אֲנִ֗י 1 This expression shows that there is a contrast between Jonah himself and the people about whom Jonah had just spoken. They paid attention to useless gods, but he would worship Yahweh. In your translation, indicate this contrast in a way that is natural in your language. Alternate translation: “But as for me” +2:9 nfd2 rc://*/ta/man/translate/figs-idiom בְּ⁠ק֤וֹל תּוֹדָה֙ 1 The phrase **with a voice of thanksgiving** is an idiom that means “while praising God.” If this phrase does not have that meaning in your language, you could use an idiom from your language that does have that meaning or state the meaning plainly. It is not clear whether Jonah planned to thank God by singing or shouting joyfully. Alternate translation: “while praising you out loud” +2:9 jdrh rc://*/ta/man/translate/figs-idiom יְשׁוּעָ֖תָ⁠ה לַ⁠יהוָֽה 1 Here, **Salvation belongs to Yahweh** is an idiom that means “only Yahweh can save.” If this phrase does not have that meaning in your language, you could use an idiom from your language that does have that meaning or state the meaning plainly. Alternate translation: “Salvation comes from Yahweh” or “Yahweh is the One who saves” +2:9 y5sk rc://*/ta/man/translate/figs-123person יְשׁוּעָ֖תָ⁠ה לַ⁠יהוָֽה 1 Here Jonah makes a statement about Yahweh in the third person as part of his prayer to Yahweh. If this would not be natural in your language, you could add “you” to make it the second person form. See also the Note concerning the phrase “I cried out to Yahweh from my distress … ” in [2:2](../02/02/jdrc). Alternate translation: “Salvation belongs to you, Yahweh” +2:9 r4j4 rc://*/ta/man/translate/figs-abstractnouns יְשׁוּעָ֖תָ⁠ה לַ⁠יהוָֽה 1 If your language does not use an abstract noun for the idea of the word **Salvation**, you can express the same idea with a verbal form such as “save.” Alternate translation: “Yahweh is the one who saves people” +2:10 qrhh rc://*/ta/man/translate/figs-explicit וַ⁠יֹּ֥אמֶר יְהוָ֖ה לַ⁠דָּ֑ג 1 The content of what **Yahweh spoke** was a command to vomit up Jonah. You could include this information if that would be helpful to your readers. Alternate translation: “And Yahweh told the fish to vomit up Jonah onto the land” +2:10 na0f rc://*/ta/man/translate/figs-quotations וַ⁠יֹּ֥אמֶר יְהוָ֖ה לַ⁠דָּ֑ג 1 If it would be more natural in your language, you could express this as a direct quotation. Alternate translation: “And Yahweh said to the fish, ‘Vomit up Jonah onto the dry land’” +2:10 dz3j rc://*/ta/man/translate/figs-explicitinfo אֶל־הַ⁠יַּבָּשָֽׁה 1 In some languages it would be unnecessary or unnatural to express that the **land** was **dry**. If this is true of your language, you could use a more natural expression for the land at the edge of the sea. Alternate translation: “upon the ground” or “onto the shore” +3:intro z3ut 0 # Jonah 3 General Notes\n\n## Structure and Formatting\n\nThis chapter returns to the narrative about Jonah.\n\n## Special Concepts in this Chapter\n\n### Animals\n\nAccording to the king’s proclamation, the animals had to participate in the fast which he had ordered. This was unusual, and probably indicates that the king wanted God to see that all of Nineveh was taking his proclamation of destruction very seriously. There is nothing in the law of Moses that instructed the people to have their animals participate in fasting. (See: [[rc://*/tw/dict/bible/kt/lawofmoses]])\n\n### God Repenting or Relenting\n\nThe last verse of this chapter says, “So then God relented in regard to the evil that he had said he would do to them, and he did not do it.” This concept of God changing His mind may seem inconsistent with the fact that God’s character and his plans do not change. \n\nHowever, God's actions of punishment or mercy depend on human actions. God often changes his action from punishment to mercy in response to humans who repent of their sins, because he prefers to be merciful. Because the Ninevites repented, God did not follow through with the judgment that he told Jonah to proclaim, and Jonah described that in a human way as “relenting” or as some versions say, “changing his mind.” The reader understands that this was God’s plan from the beginning. \n\n### God Planning Evil\n\nThe Hebrew word translated as “evil” in the ULT is very broad, including moral evil, physical evil, and everything that is bad. So in verse 10, the author uses the same word for God's planned destruction of Nineveh as he used for the people's wicked behavior. The ULT translates each of these uses as “evil” to show the user that it is the same Hebrew word in each place. By using the same word, the author is showing that when people repent of moral evil, God relents from doing physical evil (punishment). God never does moral evil. If your language would not use the same word for both of these, you will want to use different words for them. \n\n## Other Possible Translation Difficulties in this Chapter\n\n### Size of Nineveh\n\nThe ruins of the ancient city of Nineveh that have been uncovered are about 8 miles or 13 kilometers around. So, although Nineveh was a very big city in the ancient world, it was not as big as most modern cities. The description of Nineveh as “a journey of three days” seems to mean that it took three days to walk through it, although that seems to be more time that would be needed to walk through a city of that size. Of course, it depends what a person is doing while on this journey through the city, there may have been extensive settlements outside the city walls, and the length of time is probably only a general approximation. Translators should simply translate the text and not try to reconcile it with what modern archeologists think that they know about ancient Nineveh and the people who walked through it. \n\n### A City Great to God\n\nVerse three in the ULT describes Nineveh as “a city great to God.” In Hebrew, saying that something is "to God" or "of God" is an idiom that means that it is an extreme example of that thing. For example, in Genesis 30:8 Rachel describes the struggle she has had with her sister as “a struggle of God,” meaning “a mighty struggle” or “an extremely difficult struggle.” Other examples of this idiom in the Bible are Genesis 23:6; Exodus 9:28; 1 Samuel 14:15; Psalms 36:6 and 80:10. In Jonah 3:3, this idiom probably means that Nineveh was an extremely large city. See how this is translated in the Bible that is most commonly used in your area. You may want to follow how they translated this idiom.\n\n\n +3:1 jdr7 rc://*/ta/man/translate/writing-newevent וַ⁠יְהִ֧י דְבַר־יְהוָ֛ה 1 This phrase introduces the second half of the story of Jonah. The same phrase introduced the first half of the story in [1:1](../01/01.md) See how you translated it there. 3:1 xj6n rc://*/ta/man/translate/figs-idiom וַ⁠יְהִ֧י דְבַר־יְהוָ֛ה 1 This is an idiom meaning that Yahweh spoke in some way. See how you translated this in [1:1](../01/01.md). Alternate translation: “Then Yahweh spoke his message” -3:2 ve4i ק֛וּם לֵ֥ךְ אֶל־נִֽינְוֵ֖ה הָ⁠עִ֣יר הַ⁠גְּדוֹלָ֑ה 1 Alternate translation: “Go to the large and important city of Nineveh” -3:2 cl3b rc://*/ta/man/translate/figs-idiom ק֛וּם 1 **Get up** here is an idiom intended to motivate Jonah to obey the next command, which is “go.” If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. See how you translated this in [1:2](../01/02.md) and [1:3](../01/03.md). -3:2 ir79 וִּ⁠קְרָ֤א אֵלֶ֨י⁠הָ֙ אֶת־הַ⁠קְּרִיאָ֔ה אֲשֶׁ֥ר אָנֹכִ֖י דֹּבֵ֥ר אֵלֶֽי⁠ךָ 1 Alternate translation: “and tell the people there what I tell you to tell them” -3:3 k7k9 rc://*/ta/man/translate/figs-idiom וַ⁠יָּ֣קָם יוֹנָ֗ה וַ⁠יֵּ֛לֶךְ אֶל־נִֽינְוֶ֖ה כִּ⁠דְבַ֣ר יְהוָ֑ה 1 Here the words **got up** mean that Jonah took action in response to God’s command to go, and this time he obeyed instead of disobeying. If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “This time Jonah obeyed Yahweh and went to Nineveh” or “So Jonah left the beach and went to Nineveh, as Yahweh had commanded him” -3:3 g4nk rc://*/ta/man/translate/figs-metonymy כִּ⁠דְבַ֣ר יְהוָ֑ה 1 Alternate translation: “as instructed by the message of Yahweh” or “obeying the command of Yahweh” -3:3 dt1b rc://*/ta/man/translate/writing-background וְ⁠נִֽינְוֵ֗ה הָיְתָ֤ה עִיר־גְּדוֹלָה֙ לֵֽ⁠אלֹהִ֔ים מַהֲלַ֖ךְ שְׁלֹ֥שֶׁת יָמִֽים 1 This verse provides background information about the city of Nineveh to help readers understand what happens next in the story. In your translation, present this information in a way that makes it clear that this is background information. -3:3 jd8r rc://*/ta/man/translate/figs-idiom עִיר־גְּדוֹלָה֙ לֵֽ⁠אלֹהִ֔ים 1 Here, **great city** is an idiom that means “the city is both extremely large and one of the largest cities in the world.” If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. -3:3 ye82 rc://*/ta/man/translate/figs-idiom מַהֲלַ֖ךְ שְׁלֹ֥שֶׁת יָמִֽים 1 This appears to mean that a person had to walk for three days to completely go through it from one side of the city to the opposite side. It could also mean that it took three days to see the whole city. If this phrase does not have a similar meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “a city so large that it would take a person three days to walk through it” -3:4 r2al rc://*/ta/man/translate/figs-idiom וַ⁠יָּ֤חֶל יוֹנָה֙ לָ⁠ב֣וֹא בָ⁠עִ֔יר מַהֲלַ֖ךְ י֣וֹם אֶחָ֑ד וַ⁠יִּקְרָא֙ 1 The phrase **a journey of one day** could mean: (1) Jonah walked a day’s journey into the city and then he started calling out. (2) while Jonah was walking through the city on the first day, he started calling out. -3:4 r94k וַ⁠יִּקְרָא֙ וַ⁠יֹּאמַ֔ר 1 Alternate translation: “and he proclaimed” or “and he shouted” -3:4 ab78 ע֚וֹד אַרְבָּעִ֣ים י֔וֹם 1 Alternate translation: “After 40 days” or “in 40 days” or “When 40 days have passed” -3:4 q2nc rc://*/ta/man/translate/translate-numbers אַרְבָּעִ֣ים י֔וֹם 1 **forty days** -3:5 ab90 rc://*/ta/man/translate/translate-symaction וַ⁠יִּקְרְאוּ־צוֹם֙ 1 The men of Nineveh **proclaimed a fast** as a symbolic action to show that they were repentant. People fasted to show sadness or devotion to God or both. If this would not be clear to your readers, you could explain the significance of this action in the text or in a footnote. -3:5 e5lm rc://*/ta/man/translate/figs-explicit וַ⁠יִּלְבְּשׁ֣וּ שַׂקִּ֔ים 1 The implication for why they **put on sackcloth** is that they repented of their sin. You could include this information if that would be helpful to your readers. Alternate translation: “they also put on coarse cloth to show that they were sorry for having sinned” -3:5 isk5 מִ⁠גְּדוֹלָ֖⁠ם וְ⁠עַד־קְטַנָּֽ⁠ם 1 Alternate translation: “from the most significant to the least significant people” or “including all of the important people and all of the unimportant people” -3:6 pna3 הַ⁠דָּבָר֙ 1 Alternate translation: “Jonah’s message” -3:6 h9wz rc://*/ta/man/translate/translate-symaction וַ⁠יָּ֨קָם֙ מִ⁠כִּסְא֔⁠וֹ 1 The king **rose up from his throne** as a symbolic action to show that he was acting humbly. If this would not be clear to your readers, you could explain the significance of this action in the text or in a footnote. Alternate translation: “he got up from his throne” or “he stood up from his throne” +3:2 cl3b rc://*/ta/man/translate/figs-idiom ק֛וּם 1 **Get up** is an idiom that means that Jonah should take action and obey the next command, which is “go.” If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. See how you translated this in [1:2](../01/02.md) and [1:3](../01/03.md). Alternate translation: “Look alive” or “prepare yourself” +3:2 ve4i rc://*/ta/man/translate/figs-explicit הָ⁠עִ֣יר הַ⁠גְּדוֹלָ֑ה 1 Here, as in [1:2](../01/02.md), **great** means both large and important. You could include this information if that would be helpful to your readers. Alternate translation: “the large and important city” +3:2 ir79 rc://*/ta/man/translate/figs-metonymy וִּ⁠קְרָ֤א אֵלֶ֨י⁠הָ֙ אֶת־הַ⁠קְּרִיאָ֔ה אֲשֶׁ֥ר אָנֹכִ֖י דֹּבֵ֥ר אֵלֶֽי⁠ךָ 1 Here, **it** refers to the city of **Nineveh**, which represents the people who live there. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “and tell the people there what I tell you to tell them” +3:3 k7k9 rc://*/ta/man/translate/figs-idiom וַ⁠יָּ֣קָם יוֹנָ֗ה וַ⁠יֵּ֛לֶךְ אֶל־נִֽינְוֶ֖ה כִּ⁠דְבַ֣ר יְהוָ֑ה 1 Here the words **got up** mean that Jonah “took action” in response to God’s command to go as he did in [1:3](../01/03.md), but this time he obeyed instead of disobeying . If this phrase does not have that meaning in your language, you could use an idiom from your language that does have that meaning or state the meaning plainly. Alternate translation: “This time Jonah obeyed Yahweh and went to Nineveh” or “So Jonah left the beach and went to Nineveh, as Yahweh had commanded him” +3:3 g4nk rc://*/ta/man/translate/figs-metonymy כִּ⁠דְבַ֣ר יְהוָ֑ה 1 Here, **the word of Yahweh** represents Yahweh himself. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “as Yahweh had commanded him” +3:3 dt1b rc://*/ta/man/translate/writing-background וְ⁠נִֽינְוֵ֗ה הָיְתָ֤ה עִיר־גְּדוֹלָה֙ לֵֽ⁠אלֹהִ֔ים מַהֲלַ֖ךְ שְׁלֹ֥שֶׁת יָמִֽים 1 This sentence provides background information about the city of Nineveh to help readers understand what happens next in the story. In your translation, present this information in a way that makes it clear that this is background information, such as introducing it with a word such as **Now**. +3:3 jd8r rc://*/ta/man/translate/figs-idiom עִיר־גְּדוֹלָה֙ לֵֽ⁠אלֹהִ֔ים 1 Here, because of the phrase, **a journey of three days**, the focus of **great** seems to be the size of the city. The phrase **great to God** is an idiom that means “extremely large.” If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “an enormous city” +3:3 ye82 מַהֲלַ֖ךְ שְׁלֹ֥שֶׁת יָמִֽים 1 This could mean: (1) that a person had to walk for three days to completely go through the city from one side of the city to the opposite side. Alternate translation: “a city so large that it would take a person three days to walk through it” (2) that it took three days to see the whole city. Alternate translation: “a city so large that it would take a person three days to see it all” +3:4 r2al וַ⁠יָּ֤חֶל יוֹנָה֙ לָ⁠ב֣וֹא בָ⁠עִ֔יר מַהֲלַ֖ךְ י֣וֹם אֶחָ֑ד וַ⁠יִּקְרָא֙ 1 The phrase **a journey of one day** could mean: (1) Jonah walked a day’s journey into the city and then he started calling out. Alternate translation: “So Jonah walked into the city for one day, and then he called out” (2) while Jonah was walking through the city on the first day, he started calling out. Alternate translation: “So Jonah began walking into the city for one day, and as he went he called out” +3:4 r94k rc://*/ta/man/translate/figs-explicitinfo וַ⁠יִּקְרָא֙ וַ⁠יֹּאמַ֔ר 1 The expression **called out and said** contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. Alternate translation: “and he proclaimed” or “and he shouted” +3:4 ab78 ע֚וֹד אַרְבָּעִ֣ים י֔וֹם 1 Alternate translation: “After 40 days” or “When 40 days have passed” +3:4 q2nc rc://*/ta/man/translate/translate-numbers אַרְבָּעִ֣ים י֔וֹם 1 Alternate translation: “40 days” +3:4 lywb rc://*/ta/man/translate/figs-activepassive וְ⁠נִֽינְוֵ֖ה נֶהְפָּֽכֶת 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who will do the action, it is clear from the context that it will be God. Alternate translation: “then God will overthrow Nineveh” +3:5 h9dr rc://*/ta/man/translate/figs-gendernotations אַנְשֵׁ֥י נִֽינְוֵ֖ה 1 Although the term **men** is masculine, here it has a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “the men and women” +3:5 ab90 rc://*/ta/man/translate/translate-symaction וַ⁠יִּקְרְאוּ־צוֹם֙ וַ⁠יִּלְבְּשׁ֣וּ שַׂקִּ֔ים 1 Both fasting and wearing coarse cloth were symbolic actions that showed sadness or devotion to God or both. If this would not be clear to your readers, you could explain the significance of these actions in the text or in a footnote. Alternate translation: “they proclaimed a fast and put on sackcloth to show that they were sorry for having sinned” +3:5 isk5 מִ⁠גְּדוֹלָ֖⁠ם וְ⁠עַד־קְטַנָּֽ⁠ם 1 Alternate translation: “from the most significant to the least significant people” or “including all of the people, whether important or unimportant” +3:6 pna3 rc://*/ta/man/translate/figs-explicit הַ⁠דָּבָר֙ 1 The author assumes that his readers will understand that this **word** is Jonah's message from God. You could include this information if that would be helpful to your readers. Alternate translation: “Jonah’s message” +3:6 h9wz rc://*/ta/man/translate/translate-symaction וַ⁠יָּ֨קָם֙ מִ⁠כִּסְא֔⁠וֹ וַ⁠יַּעֲבֵ֥ר אַדַּרְתּ֖⁠וֹ מֵֽ⁠עָלָ֑י⁠ו 1 That the king **rose up from his throne and he took off his robe** show that he was acting humbly. The throne and the royal robe were both symbols of his authority and power as king of a powerful nation. If the meaning of these actions would not be clear to your readers, you could explain it in the text or in a footnote. Alternate translation: “and he left his royal throne and removed his royal robe” 3:6 pvp7 rc://*/ta/man/translate/translate-unknown מִ⁠כִּסְא֔⁠וֹ 1 A **throne** is a a special, ceremonial chair that a king sits on when performing his official duties as king. It is reserved for only the king. If your readers would not be familiar with this type of royal seat, you could use the name of something similar in your area or you could use a more general term. Alternate translation: "his royal chair" -3:6 ab91 rc://*/ta/man/translate/translate-symaction וַ⁠יֵּ֖שֶׁב עַל־הָ⁠אֵֽפֶר 1 The act of sitting **on the ash heap** as a symbolic action meant to show deep sorrow. If this would not be clear to your readers, you could explain the significance of this action in the text or in a footnote. Alternate translation: "and sat among the ashes to show his humility and deep sorrow" -3:7 v29b וַ⁠יַּזְעֵ֗ק וַ⁠יֹּ֨אמֶר֙ & לֵ⁠אמֹ֑ר 1 Alternate translation: “And he sent out an official announcement … which said” or “And he sent his messengers to announce … and they said” +3:6 ab91 rc://*/ta/man/translate/translate-symaction וַ⁠יְכַ֣ס שַׂ֔ק וַ⁠יֵּ֖שֶׁב עַל־הָ⁠אֵֽפֶר 1 The acts of putting on **sackcloth** and sitting **on the ash heap** are symbolic actions meant to show deep sorrow and repentance. If this would not be clear to your readers, you could explain the significance of these actions in the text or in a footnote. Alternate translation: "and he covered himself with sackcloth and sat among the ashes to show his deep sorrow and repentance" +3:7 v29b rc://*/ta/man/translate/figs-explicitinfo וַ⁠יַּזְעֵ֗ק וַ⁠יֹּ֨אמֶר֙ 1 The expression **proclaimed and spoke** contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. Alternate translation: “And he proclaimed” or “And he announced” +3:7 f798 rc://*/ta/man/translate/figs-explicit וַ⁠יַּזְעֵ֗ק וַ⁠יֹּ֨אמֶר֙ 1 The implication is that the king sent messengers to make this proclamation. You could include this information if that would be helpful to your readers. Alternate translation: “And he commanded his messengers to proclaim” 3:7 zi06 מִ⁠טַּ֧עַם הַ⁠מֶּ֛לֶךְ וּ⁠גְדֹלָ֖י⁠ו 1 Alternate translation: “a command with the full authority of the king and his officials” -3:7 n5fn rc://*/ta/man/translate/translate-unknown וּ⁠גְדֹלָ֖י⁠ו 1 The term **nobles** refers to important men who helped the king rule the city. If your readers would not be familiar with this type of person, you could use the name of something similar in your area or you could use a more general term. +3:7 n5fn rc://*/ta/man/translate/translate-unknown וּ⁠גְדֹלָ֖י⁠ו 1 The term **nobles** refers to important men who helped the king rule the city. If your readers would not be familiar with this type of person, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “and his officers” 3:7 xw6c rc://*/ta/man/translate/translate-unknown הַ⁠בָּקָ֣ר וְ⁠הַ⁠צֹּ֗אן 1 This refers to two groups of animals that people care for. A **herd** is made up of large livestock (such as oxen or cattle) and a **flock** is made up of small livestock (such as sheep or goats). If your readers would not be familiar with these terms, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “cattle or sheep” -3:7 fw18 rc://*/ta/man/translate/figs-explicit אַ֨ל־יִרְע֔וּ וּ⁠מַ֖יִם אַל־יִשְׁתּֽוּ 1 The implication is that they were not to eat or drink anything in order to show that they are sorry for their sins. You could include this information if that would be helpful to your readers. Alternate translation: “they must not eat or drink anything” -3:8 mzx6 וְ⁠הַ⁠בְּהֵמָ֔ה 1 Alternate translation: "and every animal that they own" -3:8 jh7e rc://*/ta/man/translate/figs-explicit וְ⁠יִקְרְא֥וּ אֶל־אֱלֹהִ֖ים בְּ⁠חָזְקָ֑ה 1 The writer assumes that his readers will understand that what the people were to pray for. You could include this information if that would be helpful to your readers. Alternate translation: “and they must cry out loudly to God and ask for mercy” or “and they must pray earnestly to God for mercy” +3:8 mzx6 rc://*/ta/man/translate/figs-explicit וְ⁠הַ⁠בְּהֵמָ֔ה 1 The implication is that these are the people's domestic animals. They are not wild animals. You could include this information if that would be helpful to your readers. Alternate translation: "and every animal that they own" +3:8 jh7e rc://*/ta/man/translate/figs-explicit וְ⁠יִקְרְא֥וּ אֶל־אֱלֹהִ֖ים בְּ⁠חָזְקָ֑ה 1 The writer assumes that his readers will understand what the people were to pray for. You could include this information if that would be helpful to your readers. Alternate translation: “and they must cry out loudly to God and ask for mercy” or “and they must pray earnestly to God that he would be merciful to them” +3:8 si34 rc://*/ta/man/translate/writing-pronouns וְ⁠יִקְרְא֥וּ 1 The pronoun **they** probably refers to the people, not to the animals. If this is not clear for your readers, you could include this information. Alternate translation: “and the people must cry out” 3:8 n3ls rc://*/ta/man/translate/figs-metonymy הֶ⁠חָמָ֖ס אֲשֶׁ֥ר בְּ⁠כַפֵּי⁠הֶֽם 1 Here, **hands** represents "doing." This refers to the violence that the people of Nineveh were doing. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “the violent things that he has done” 3:9 wbt6 rc://*/ta/man/translate/figs-rquestion מִֽי־יוֹדֵ֣עַ 1 The king used this rhetorical question to get the people to think about something that is possible but uncertain: that if they would stop sinning, God might not kill them. It could be translated as a statement: “We do not know.” Or it could be stated as a word and be part of the next sentence: “Perhaps” -3:9 z3jj rc://*/ta/man/translate/figs-metaphor יָשׁ֔וּב וְ⁠נִחַ֖ם הָ⁠אֱלֹהִ֑ים 1 Here the author speaks of God changing his mind about bringing judgment as if God were turning around and walking in the opposite direction. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “God may decide instead to have compassion” or “God may do the opposite of what he said and be merciful” -3:9 jdrg rc://*/ta/man/translate/figs-idiom מֵ⁠חֲר֥וֹן אַפּ֖⁠וֹ 1 Here **the burning of his nose** is an idiom meaning that the person is angry. If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “from his anger” -3:9 uvp9 וְ⁠לֹ֥א נֹאבֵֽד 1 Alternate translation: “and spare our lives” +3:9 z3jj rc://*/ta/man/translate/figs-metaphor יָשׁ֔וּב וְ⁠נִחַ֖ם הָ⁠אֱלֹהִ֑ים 1 Here the author speaks of God changing his mind about bringing judgment as if God were turning around and walking in the opposite direction. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “This god may decide instead to have compassion” or “This god may do the opposite of what he said and be merciful” +3:9 jdrg rc://*/ta/man/translate/figs-idiom מֵ⁠חֲר֥וֹן אַפּ֖⁠וֹ 1 Here **the burning of his nose** is an idiom meaning that the person is angry. If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “from the fire of his belly” or “from his anger” +3:9 uvp9 rc://*/ta/man/translate/figs-doublenegatives וְ⁠לֹ֥א נֹאבֵֽד 1 If it would be clearer in your language, you could use a positive expression to translate this double negative that consists of the negative particle **not** and the negative word **perish**. Alternate translation: “so that we will live” or “and spare our lives” 3:10 w3uu וַ⁠יַּ֤רְא הָֽ⁠אֱלֹהִים֙ אֶֽת־מַ֣עֲשֵׂי⁠הֶ֔ם כִּי־שָׁ֖בוּ מִ⁠דַּרְכָּ֣⁠ם הָ⁠רָעָ֑ה 1 Alternate translation: “God saw that they stopped doing evil actions” 3:10 k8am rc://*/ta/man/translate/figs-metaphor שָׁ֖בוּ מִ⁠דַּרְכָּ֣⁠ם הָ⁠רָעָ֑ה 1 Here the author is speaking of them stopping their sinning as if they **turned away** from walking on a path toward **evil ways** and started walking in the opposite direction. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: "they repented from doing evil" -3:10 ab85 rc://*/ta/man/translate/figs-explicit וַ⁠יִּנָּ֣חֶם הָ⁠אֱלֹהִ֗ים עַל־הָ⁠רָעָ֛ה 1 The word translated as “evil” here is very broad, including moral evil, physical evil, and everything that is bad. It is the same word used in the previous sentence (and verse 8) to describe the actions of the Ninevites. The author is showing that when people repent of moral evil, God relents from doing physical evil (punishment). God never does moral evil. If this is clear in your language, you may want to use the same word in both sentences. If that is not clear, you may want to use different words. +3:10 ab85 rc://*/ta/man/translate/figs-explicit עַל־הָ⁠רָעָ֛ה 1 The word translated as “evil” here is very broad, including moral evil, physical evil, and everything that is bad. It is the same word used in the previous sentence (and verse 8) to describe the actions of the Ninevites. The author is showing that when people repent of moral evil, God relents from doing physical evil (punishment). God never does moral evil. If this is clear in your language, you may want to use the same word in both sentences. If that is not clear, you may want to use different words. Alternate translation: “in regard to the punishment” +3:10 yijn rc://*/ta/man/translate/figs-nominaladj הָ⁠רָעָ֛ה 1 Here the author is using the adjective **evil** as a noun to refer to an evil thing. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “the evil thing” or “the terrible action” 3:10 it1a rc://*/ta/man/translate/figs-explicit וְ⁠לֹ֥א עָשָֽׂה 1 Here, what God **did not do** could be made explicit if it would be helpful in your language. Alternate translation: “and he did not punish them” or “and he did not destroy them” -4:intro ys57 0 # Jonah 4 General Notes\n\n## Structure and Formatting\n\nJonah continues the narrative while bringing the book to what seems like an unusual end. This emphasizes that the book is not really about Jonah. It is about God’s desire to be merciful to everyone, whether Jew or pagan. (See: [[rc://*/tw/dict/bible/kt/mercy]])\n\n## Special Concepts in this Chapter\n\n### Prophecy not coming true\n\nIt is important to see the relationship between a prophet and Yahweh. A prophet was to prophesy for Yahweh, and his words must come true. According to the law of Moses, if that did not happen, the penalty was death, because that shows that he was not a real prophet. But when Jonah told the city of Nineveh that it was going to be destroyed in 40 days, it did not happen at that time. This is because God reserves the right to be merciful. (See: [[rc://*/tw/dict/bible/kt/prophet]] and [[rc://*/tw/dict/bible/kt/lawofmoses]])\n\n## Jonah’s anger\n\nWhen God did not destroy Nineveh, Jonah was angry with God because Jonah hated the people of Nineveh. They were enemies of Israel. But God wanted Jonah and the readers of this book to learn that God loves all people.\n\n## Important Figures of Speech in this Chapter\n\n### Rhetorical questions\n\nAs in other places, Jonah asks rhetorical questions to show how angry he was at Yahweh. (See: [[rc://*/ta/man/translate/figs-rquestion]])\n\n### Parallel to Mount Sinai\n\nIn verse 2, Jonah attributes a series of characteristics to God. A Jewish reader of this book would recognize this as a formula Moses used in speaking about God when he was meeting God on Mount Sinai. (See: [[rc://*/ta/man/translate/figs-explicit]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### God’s grace\n\nWhen Jonah went outside the city, he got very hot; God graciously provided some relief through the plant. God was trying to teach Jonah through an object lesson. It is important for the reader to see this clearly. (See: [[rc://*/tw/dict/bible/kt/grace]]) -4:1 jdr8 rc://*/ta/man/translate/writing-newevent וַ⁠יֵּ֥רַע אֶל־יוֹנָ֖ה רָעָ֣ה גְדוֹלָ֑ה וַ⁠יִּ֖חַר לֽ⁠וֹ׃ 1 The author is using the word translated **But** to introduce a new event in the story. This sentence introduces the next part of the story, where Jonah responds to God saving the city of Nineveh. Use a word, phrase, or other method in your language that is natural for introducing a new event. Alternate translation: “Now” +4:intro ys57 0 # Jonah 4 General Notes\n\n## Structure and Formatting\n\nJonah continues the narrative and brings the book to an unusual conclusion, ending it with a question from God. This emphasizes that the book is not really about Jonah. It is about God’s desire to be merciful to everyone, whether Jew or Gentile. (See: [[rc://*/tw/dict/bible/kt/mercy]])\n\n## Special Concepts in this Chapter\n\n### Prophecy Delayed\n\nAccording to the law of Moses, a prophet must prophesy what Yahweh tells him to prophesy, and his words must come true. If that did not happen, the penalty was death because that shows that he was not a real prophet. But when Jonah told the city of Nineveh that it was going to be destroyed in 40 days, it did not happen at that time. This is because God reserves the right to be merciful. (See: [[rc://*/tw/dict/bible/kt/prophet]] and [[rc://*/tw/dict/bible/kt/lawofmoses]])\n\n### Jonah’s Anger\n\nWhen God did not destroy Nineveh, Jonah was angry with God because Jonah hated the people of Nineveh. They were enemies of Israel. But God wanted Jonah and the readers of this book to learn that God loves all people.\n\n### Characteristics of God\n\nIn verse 2, Jonah attributes a series of characteristics to God. A Jewish reader of this book would recognize this as the description that God used about himself when speaking with Moses on Mount Sinai ([See Exodus 34:6-7\n](Exo/34/6.md)). \n\n### God’s grace\n\nWhen Jonah went outside the city, he got very hot; God graciously provided some relief through the plant. God was trying to teach Jonah that he is a merciful God through this object lesson. (See: [[rc://*/tw/dict/bible/kt/grace]])\n\n## Important Figures of Speech in this Chapter\n\n### Rhetorical questions\n\nIn this chapter, Jonah uses a rhetorical question to show how angry he is at Yahweh. Yahweh then uses a series of three rhetorical questions to teach Jonah about the attitude that he should have. If your language would not use rhetorical questions for these purposes, then use a more natural form. (See: [[rc://*/ta/man/translate/figs-rquestion]])\n\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Evil\n\nThe Hebrew word translated as “evil” in the ULT is very broad, including moral evil, physical evil, and everything that is bad. God never does moral evil. In verse 1, the author says that Jonah considered God's act of mercy in sparing the people of Nineveh to be evil. In verse 2, Jonah describes God as “relenting from evil.” In verse 6, Jonah's situation and attitude are described as evil. This is after the actions of the Ninevites are described as evil in [1:2](../01/02.md), [3:8](../03/08.md), and [3:10](../03/10.md), and the situation of the sailors in [1:7](../01/07.md). The ULT translates the word as “evil” in each place to show the irony that the author wants to convey by using the same Hebrew word for each different bad thing in the book and for one good thing—God's mercy on Nineveh (from Jonah's perspective). If your language would not use the same word for both moral and physical evil, you will want to use different words for each of them. +4:1 jdr8 rc://*/ta/man/translate/writing-newevent וַ⁠יֵּ֥רַע אֶל־יוֹנָ֖ה 1 This sentence introduces the next part of the story, in which Jonah responds to God because God saved the city of Nineveh. Use a word, phrase, or other method in your language that is natural for introducing a new event. Alternate translation: “Now this was evil to Jonah” or “But for Jonah, this was evil” +4:1 m7ty rc://*/ta/man/translate/writing-pronouns וַ⁠יֵּ֥רַע 1 The pronoun **this** refers to the fact that God did not destroy Nineveh. If this is not clear for your readers, you could say that here. Alternate translation: “But the fact that God spared Nineveh was evil” +4:1 nh8d rc://*/ta/man/translate/writing-poetry וַ⁠יֵּ֥רַע אֶל־יוֹנָ֖ה רָעָ֣ה גְדוֹלָ֑ה 1 Here, **this was evil to Jonah, a great evil** is an emphatic construction that uses a verb and its object that come from the same root. You may be able to use the same construction in your language to express the meaning here. Alternatively, your language may have another way of showing the emphasis. Alternate translation: “But this was exceedingly evil to Jonah” 4:1 abc3 rc://*/ta/man/translate/figs-idiom וַ⁠יִּ֖חַר לֽ⁠וֹ 1 The phrase **it burned to him** is an idiom that speaks of Jonah’s anger as if it were a fire burning inside him. Alternate translation: “and he was very angry” -4:2 q6bb rc://*/ta/man/translate/figs-exclamations אָנָּ֤ה 1 This is an exclamation that is emphasizing intense frustration. Use an exclamation that would communicate that meaning in your language. +4:2 q6bb rc://*/ta/man/translate/figs-exclamations אָנָּ֤ה 1 This is an exclamation that is emphasizing intense frustration. Use an exclamation that would communicate that meaning in your language. Alternate translation: “Oh” or “I knew it” 4:2 k24b rc://*/ta/man/translate/figs-rquestion יְהוָה֙ הֲ⁠לוֹא־זֶ֣ה דְבָרִ֗⁠י עַד־הֱיוֹתִ⁠י֙ עַל־אַדְמָתִ֔⁠י 1 Jonah used this rhetorical question to tell God how angry he was. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “Yahweh, this is what I said when I was still in my own country” -4:2 ab79 rc://*/ta/man/translate/figs-explicit יְהוָה֙ הֲ⁠לוֹא־זֶ֣ה דְבָרִ֗⁠י עַד־הֱיוֹתִ⁠י֙ עַל־אַדְמָתִ֔⁠י 1 The implication is that Jonah correctly foretold what would happen. You could include this information if that would be helpful to your readers. What Jonah said when he was back in his own country can be stated explicitly. Alternate translation: “now Yahweh, when I was still in my own country, I knew that if I warned the people of Nineveh, they would repent, and you would not destroy them” -4:2 ab81 rc://*/ta/man/translate/figs-idiom אֶ֤רֶךְ אַפַּ֨יִם֙ 1 The phrase **long of nostrils** is an idiom meaning that Yahweh does not get angry quickly. If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “slow to get angry” or “very patient” +4:2 ab79 rc://*/ta/man/translate/figs-explicit יְהוָה֙ הֲ⁠לוֹא־זֶ֣ה דְבָרִ֗⁠י עַד־הֱיוֹתִ⁠י֙ עַל־אַדְמָתִ֔⁠י 1 The implication is that Jonah correctly foretold what would happen. You could include this information if that would be helpful to your readers. Alternate translation: “Yahweh, when I was still in my own country, did I not say that if I warned the people of Nineveh, they might repent, and you would not destroy them” +4:2 ab81 rc://*/ta/man/translate/figs-idiom אֶ֤רֶךְ אַפַּ֨יִם֙ 1 The phrase **long of nostrils** is an idiom meaning that Yahweh does not get angry quickly. If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “with a cool head” or “slow to get angry” or “very patient” 4:2 jv5c וְ⁠רַב־חֶ֔סֶד 1 Alternate translation: “and very faithful” or “and full of love for your people” -4:2 wl7j rc://*/ta/man/translate/figs-explicit וְ⁠נִחָ֖ם עַל־הָ⁠רָעָֽה 1 Here, **evil** refers to the physical destruction of the city of Nineveh and its people. It does not refer to moral evil. In this context, this phrase means that God feels sadness about causing bad things to happen to people who sin, and he acts differently when sinners repent of their sin. You could include this information if that would be helpful to your readers. Alternate translation: “and you feel sadness about causing disaster for sinners” or “and you decide not to punish sinners who repent” -4:3 dm5t rc://*/ta/man/translate/figs-explicit קַח־נָ֥א אֶת־נַפְשִׁ֖⁠י מִמֶּ֑⁠נִּי 1 Jonah’s reason for wanting to die, that now God will not punish his former enemies, can be stated explicitly. You could include this information if that would be helpful to your readers. Alternate translation: “since you will not destroy Nineveh as you said you would, please allow me to die” -4:3 yk5v כִּ֛י ט֥וֹב מוֹתִ֖⁠י מֵ⁠חַיָּֽ⁠י 1 Alternate translation: “for I would prefer to die rather than to live” or “because I want to die. I do not want to live” +4:2 wl7j rc://*/ta/man/translate/figs-explicit וְ⁠נִחָ֖ם עַל־הָ⁠רָעָֽה 1 Here, **evil** refers to the physical destruction of the city of Nineveh and its people. It does not refer to moral evil. In this context, this phrase means that God feels sadness about causing bad things to happen to people who sin, and he acts differently when sinners repent of their sin. You could include this information if that would be helpful to your readers. See the discussion about evil in the chapter introduction, and how you translated this word in [4:1](../04/01.md). Alternate translation: “and you feel sadness about causing disaster for sinners” or “and you decide not to punish sinners who repent” +4:3 dm5t rc://*/ta/man/translate/figs-explicit קַח־נָ֥א אֶת־נַפְשִׁ֖⁠י מִמֶּ֑⁠נִּי 1 The implication is that Jonah wanted to die because God will not punish his former enemies. You could include this information if that would be helpful to your readers. Alternate translation: “since you will not destroy Nineveh as you said you would, please allow me to die” +4:3 yk5v rc://*/ta/man/translate/figs-abstractnouns כִּ֛י ט֥וֹב מוֹתִ֖⁠י מֵ⁠חַיָּֽ⁠י 1 If your language does not use abstract nouns for the ideas of **death** and **life**, you could express the same ideas in other ways. Alternate translation: “for I would prefer to die rather than to live” or “because I want to die. I do not want to live” 4:4 ab82 rc://*/ta/man/translate/figs-idiom הַ⁠הֵיטֵ֖ב חָ֥רָה לָֽ⁠ךְ 1 The phrase **it burns to you** is an idiom that speaks of Jonah’s anger as if it were a fire burning inside him. If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. See how you translated it in [4:1](../04/01.md). Alternate translation: “is it right for you to be angry about this” 4:4 ab83 rc://*/ta/man/translate/figs-explicit הַ⁠הֵיטֵ֖ב חָ֥רָה לָֽ⁠ךְ 1 The reason for Jonah’s anger can be made explicit. You could include this information if that would be helpful to your readers. Alternate translation: “Is it right for you to be angry that I did not destroy Nineveh” -4:5 q1f7 וַ⁠יֵּצֵ֤א יוֹנָה֙ מִן־הָ⁠עִ֔יר 1 Alternate translation: “then Jonah left the city of Nineveh” +4:4 tti6 rc://*/ta/man/translate/figs-rquestion הַ⁠הֵיטֵ֖ב חָ֥רָה לָֽ⁠ךְ 1 Yahweh is using the question form to teach Jonah that he is not right to be angry. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “It is not right that it burns to you” 4:5 af46 rc://*/ta/man/translate/figs-explicit מַה־יִּהְיֶ֖ה בָּ⁠עִֽיר 1 The implication is that Jonah wanted to see whether God would destroy the city or not. You could include this information if that would be helpful to your readers. Alternate translation: “what would become of the city” or “what God would do to the city” 4:6 i4r4 מֵ⁠עַ֣ל לְ⁠יוֹנָ֗ה לִֽ⁠הְי֥וֹת צֵל֙ עַל־רֹאשׁ֔⁠וֹ 1 Alternate translation: “over Jonah’s head for shade” -4:6 t21k לְ⁠הַצִּ֥יל ל֖⁠וֹ מֵ⁠רָֽעָת֑⁠וֹ 1 Here the term **evil** could mean two things (or both at the same time). It could mean: (1) “discomfort” or “distress,” meaning the intense heat of the sun shining on Jonah’s head. Alternate translation: “to protect Jonah from the heat of the sun” (2) “wrong,” meaning Jonah’s wrong attitude concerning God’s decision not to destroy Nineveh. Alternate translation: “to save Jonah from his wrong attitude” If both meanings can be preserved, that is preferable. Alternate translation: “to save Jonah from his wrong attitude” +4:6 t21k לְ⁠הַצִּ֥יל ל֖⁠וֹ מֵ⁠רָֽעָת֑⁠וֹ 1 Here the term **evil** could be referring to one of two things (or both at the same time). It could be referring to: (1) Jonah's physical discomfort or distress, meaning the intense heat of the sun shining on Jonah’s head. (2) Jonah’s wrong attitude concerning God’s decision not to destroy Nineveh. If both meanings can be preserved by using a general term, that is preferable. Alternate translation: “in order to save Jonah from his bad situation” +4:6 ynu6 rc://*/ta/man/translate/writing-poetry וַ⁠יִּשְׂמַ֥ח יוֹנָ֛ה & שִׂמְחָ֥ה גְדוֹלָֽה 1 Here, **rejoiced with great rejoicing** is an emphatic construction that uses a verb and its object that come from the same root. You may be able to use the same construction in your language to express the meaning here. Alternatively, your language may have another way of showing the emphasis. Alternate translation: “And Jonah was extremely pleased” 4:7 t7il וַ⁠יְמַ֤ן הָֽ⁠אֱלֹהִים֙ תּוֹלַ֔עַת 1 Alternate translation: “then God sent a worm” -4:7 rw7z וַ⁠תַּ֥ךְ אֶת־הַ⁠קִּֽיקָי֖וֹן 1 Alternate translation: “and the worm chewed the plant” 4:7 d16m rc://*/ta/man/translate/figs-explicit וַ⁠יִּיבָֽשׁ 1 The implication of **it withered** is that the plant became dry and died and would no longer shelter Jonah from the hot sun. You could include this information if that would be helpful to your readers. Alternate translation: “so that the plant died” -4:8 jdr9 rc://*/ta/man/translate/grammar-connect-time-background וַ⁠יְהִ֣י׀ כִּ⁠זְרֹ֣חַ הַ⁠שֶּׁ֗מֶשׁ 1 This clause provides background information about the time of day to help readers understand what happens next in the story. In your translation, present this information in a way that makes it clear that this is background information. -4:8 hmi4 rc://*/ta/man/translate/figs-explicit וַ⁠יְמַ֨ן אֱלֹהִ֜ים ר֤וּחַ קָדִים֙ חֲרִישִׁ֔ית 1 The implication is that **a hot east wind** will make Jonah very uncomfortable. You could include this information if that would be helpful to your readers. If “wind” in your language can only mean a cool air, then you can try this alternate translation: “God sent a great warmth from the east to Jonah.” -4:8 mnu9 rc://*/ta/man/translate/figs-personification וַ⁠תַּ֥ךְ הַ⁠שֶּׁ֛מֶשׁ 1 Here, the author speaks of **the sun** as if it were a person who could **beat** another person. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “and the sun was very hot” or “and the sun sent its great heat” -4:8 u2pl rc://*/ta/man/translate/figs-synecdoche עַל־רֹ֥אשׁ יוֹנָ֖ה 1 The phrase **on the head of Jonah** may have a literal meaning or a figurative meaning. Perhaps Jonah felt the heat most on his head, or perhaps the phrase **the head of Jonah** is means Jonah’s entire body. Alternate translation: “on Jonah” +4:8 jdr9 rc://*/ta/man/translate/grammar-connect-time-background וַ⁠יְהִ֣י׀ כִּ⁠זְרֹ֣חַ הַ⁠שֶּׁ֗מֶשׁ 1 This clause provides background information about the time of day to help readers understand what happens next in the story. In your translation, present this information in a way that makes it clear that this is background information. Alternate translation: “And then, after the sun had come up” +4:8 hmi4 rc://*/ta/man/translate/figs-explicit וַ⁠יְמַ֨ן אֱלֹהִ֜ים ר֤וּחַ קָדִים֙ חֲרִישִׁ֔ית 1 The implication is that **a hot east wind** will make Jonah very uncomfortable. You could include this information if that would be helpful to your readers. If “wind” in your language can only mean a cool air, then you can try this alternate translation: “God sent a great warmth from the east to Jonah” +4:8 mnu9 rc://*/ta/man/translate/figs-personification וַ⁠תַּ֥ךְ הַ⁠שֶּׁ֛מֶשׁ עַל 1 Here, the author speaks of **the sun** as if it were a person who could **beat on** another person. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “and the sun was very hot on” or “and the sun sent its great heat onto” +4:8 u2pl rc://*/ta/man/translate/figs-synecdoche עַל־רֹ֥אשׁ יוֹנָ֖ה 1 The phrase **on the head of Jonah** may have a literal meaning or a figurative meaning. Perhaps Jonah felt the heat most on his head, or perhaps the phrase **the head of Jonah** means Jonah’s entire body. Alternate translation: “on Jonah” 4:8 z95v וַ⁠יִּתְעַלָּ֑ף 1 Alternate translation: “and he became very weak” or “and he lost his strength” -4:8 ab87 וַ⁠יִּשְׁאַ֤ל אֶת־נַפְשׁ⁠וֹ֙ לָ⁠מ֔וּת 1 Alternate translation: “Then, he talked to himself of his desire for death” or “Then he told himself that he wanted to die” -4:8 eln6 ט֥וֹב מוֹתִ֖⁠י מֵ⁠חַיָּֽ⁠י 1 Alternate translation: “I would rather die than live” or “I want to die; I do not want to live” See how you translated this in [4:3](../04/03/yk5v). -4:9 w24z rc://*/ta/man/translate/figs-explicit הַ⁠הֵיטֵ֥ב חָרָֽה־לְ⁠ךָ֖ עַל־הַ⁠קִּֽיקָי֑וֹן 1 In this context, God’s question is intended to lead Jonah to draw a conclusion about his selfish attitude. The implication is that Jonah is wrong to be angry about the plant. You could include this information if that would be helpful to your readers. Alternate translation: “Is it right that you should be so angry about the plant that only gave shade to you” -4:9 h43a הֵיטֵ֥ב חָֽרָה־לִ֖⁠י עַד־מָֽוֶת 1 Alternate translation: “I am right to be angry. I am angry enough to die” +4:8 ab87 rc://*/ta/man/translate/figs-quotations וַ⁠יִּשְׁאַ֤ל אֶת־נַפְשׁ⁠וֹ֙ לָ⁠מ֔וּת 1 If it would be more natural in your language, you could express this as a direct quotation either addressed to himself or, as in [4:3](../04/03.md), to God. Alternate translation: “Then he told himself, ‘I want to die’” or “Then he requested of God, ‘Let me die’” +4:8 eln6 rc://*/ta/man/translate/figs-abstractnouns ט֥וֹב מוֹתִ֖⁠י מֵ⁠חַיָּֽ⁠י 1 If your language does not use abstract nouns for the ideas of **death** and **life**, you could express the same ideas in other ways. See how you translated this in [4:3](../04/03/yk5v). Alternate translation: “I would rather die than live” or “I want to die; I do not want to live” +4:9 w24z rc://*/ta/man/translate/figs-rquestion הַ⁠הֵיטֵ֥ב חָרָֽה־לְ⁠ךָ֖ עַל־הַ⁠קִּֽיקָי֑וֹן 1 God is using the question form to lead Jonah to draw a conclusion about his selfish attitude. God is not seeking information. Since Jonah answers the question, it would be good to keep the question form if that would be natural in your language. But if you would not use the question form for this purpose in your language, you could translate this as a statement. Alternate translation: “It is not right that it burns to you about the plant” +4:9 ri6l rc://*/ta/man/translate/figs-idiom חָרָֽה־לְ⁠ךָ֖ & חָֽרָה־לִ֖⁠י 1 The phrases **it burns to you** and **it burns to me** are examples of an idiom that speaks of Jonah’s anger as if it were a fire burning inside him. See how you translated this idiom in [4:1](../04/01.md). 4:10 gkz7 rc://*/ta/man/translate/figs-explicit וַ⁠יֹּ֣אמֶר יְהוָ֔ה 1 Here Yahweh is speaking to Jonah. You could include this information if that would be helpful to your readers. Alternate translation: “Yahweh said to Jonah” 4:10 ab88 rc://*/ta/man/translate/figs-idiom שֶׁ⁠בִּן־לַ֥יְלָה הָיָ֖ה וּ⁠בִן־לַ֥יְלָה אָבָֽד 1 The expression **son of** describes a person or thing which shares the qualities of something else. This idiom, **son of a night** means that the plant existed only briefly. If it would be helpful, you could use an equivalent idiom from your language or state the meaning plainly. Alternate translation: “it grew in one night and died the next” or “it grew quickly and died just as quickly” -4:11 jdr0 rc://*/ta/man/translate/grammar-connect-words-phrases וַֽ⁠אֲנִי֙ 1 This expression, **So as for me,** paired with "As for you" in verse [4:10](../04/10.md), shows a comparison between Yahweh’s attitude toward the people of Nineveh and Jonah’s attitude toward the plant. Express this comparison in a natural way in your language. -4:11 ecl1 rc://*/ta/man/translate/figs-rquestion וַֽ⁠אֲנִי֙ לֹ֣א אָח֔וּס עַל־נִינְוֵ֖ה הָ⁠עִ֣יר הַ⁠גְּדוֹלָ֑ה אֲשֶׁ֣ר יֶשׁ־בָּ֡⁠הּ הַרְבֵּה֩ מִֽ⁠שְׁתֵּים־עֶשְׂרֵ֨ה רִבּ֜וֹ אָדָ֗ם אֲשֶׁ֤ר לֹֽא־יָדַע֙ בֵּין־יְמִינ֣⁠וֹ לִ⁠שְׂמֹאל֔⁠וֹ וּ⁠בְהֵמָ֖ה רַבָּֽה 1 God used this rhetorical question to emphasize his claim that he should have compassion on Nineveh. Alternate translation: “I certainly should have compassion for Nineveh, that great city, in which there are more than 120,000 people who cannot distinguish between their right hand and their left hand, and also many cattle” -4:11 dqi1 rc://*/ta/man/translate/figs-rquestion אֲשֶׁ֣ר יֶשׁ־בָּ֡⁠הּ הַרְבֵּה֩ 1 This part of the question can also be translated as the beginning of a new sentence. To do that, end the previous phrase, **the great city**, with a question mark, and end this new sentence with a period. Alternate translation: “There are more” or “It has more” -4:11 c3b7 rc://*/ta/man/translate/translate-numbers מִֽ⁠שְׁתֵּים־עֶשְׂרֵ֨ה רִבּ֜וֹ אָדָ֗ם 1 Alternate translation: "one hundred twenty thousand people" -4:11 j35h rc://*/ta/man/translate/figs-idiom אֲשֶׁ֤ר לֹֽא־יָדַע֙ בֵּין־יְמִינ֣⁠וֹ לִ⁠שְׂמֹאל֔⁠וֹ 1 This idiom means “who do not know the difference between right and wrong.” If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. +4:11 jdr0 rc://*/ta/man/translate/grammar-connect-words-phrases וַֽ⁠אֲנִי֙ 1 This expression, **So I,** paired with "You" in verse [4:10](../04/10.md), indicates a direct comparison between Yahweh’s attitude toward the people of Nineveh and Jonah’s attitude toward the plant. Indicate this comparison in a way that is natural in your language. Alternate translation: “So on my part” or “So as for me” +4:11 ecl1 rc://*/ta/man/translate/figs-rquestion וַֽ⁠אֲנִי֙ לֹ֣א אָח֔וּס עַל־נִינְוֵ֖ה הָ⁠עִ֣יר הַ⁠גְּדוֹלָ֑ה אֲשֶׁ֣ר יֶשׁ־בָּ֡⁠הּ הַרְבֵּה֩ מִֽ⁠שְׁתֵּים־עֶשְׂרֵ֨ה רִבּ֜וֹ אָדָ֗ם אֲשֶׁ֤ר לֹֽא־יָדַע֙ בֵּין־יְמִינ֣⁠וֹ לִ⁠שְׂמֹאל֔⁠וֹ וּ⁠בְהֵמָ֖ה רַבָּֽה 1 God is using the question form to emphasize his claim that he should have compassion on Nineveh. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “I certainly should have compassion for Nineveh, that great city, in which there are more than 120,000 people who cannot distinguish between their right hand and their left hand, and also many cattle!” +4:11 dqi1 rc://*/ta/man/translate/figs-rquestion אֲשֶׁ֣ר יֶשׁ־בָּ֡⁠הּ הַרְבֵּה֩ 1 To make this verse simpler, it can be divided into two parts. The first part, ending with **the great city**, can be ended with a question mark. The rest of the verse can then be a statement, ending with a period. To do that, begin the second part as follows: Alternate translation: “There are more” or “It has more” +4:11 c3b7 rc://*/ta/man/translate/translate-numbers מִֽ⁠שְׁתֵּים־עֶשְׂרֵ֨ה רִבּ֜וֹ 1 Alternate translation: “one hundred twenty thousand” +4:11 j35h rc://*/ta/man/translate/figs-idiom אֲשֶׁ֤ר לֹֽא־יָדַע֙ בֵּין־יְמִינ֣⁠וֹ לִ⁠שְׂמֹאל֔⁠וֹ 1 This idiom means “who do not know the difference between right and wrong.” If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “who do not know up from down” or “who do not know what is good for them” From 20f4e77eb8e39436425d35aaca96be8402142c05 Mon Sep 17 00:00:00 2001 From: stephenwunrow Date: Wed, 23 Aug 2023 17:45:36 +0000 Subject: [PATCH 081/127] Merge stephenwunrow-tc-create-1 into master by stephenwunrow (#3475) Co-authored-by: stephenwunrow Co-committed-by: stephenwunrow --- tn_MRK.tsv | 282 +++++++++++++++++++++++++++++++++++++++++++---------- 1 file changed, 231 insertions(+), 51 deletions(-) diff --git a/tn_MRK.tsv b/tn_MRK.tsv index a88f14da9e..76da2005b4 100644 --- a/tn_MRK.tsv +++ b/tn_MRK.tsv @@ -171,7 +171,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 1:38 z53z rc://*/ta/man/translate/figs-extrainfo ἐξῆλθον 1 Here Jesus does not start where he **went out** from. He may be referring to how he left Capernaum, or he may be referring to how he came to the world as a human being, or he may be implying to both of these meanings. If possible, do not indicate where Jesus **went out** from. Alternate translation: “I came” or “I went here” 1:38 lz0f rc://*/ta/man/translate/figs-go ἐξῆλθον 1 In a context such as this, your language might say “came” instead of **went**. Alternate translation: “I came out” 1:38 jh2z rc://*/ta/man/translate/writing-pronouns εἰς τοῦτο 1 The pronoun **this** refers to Jesus preaching in **the surrounding towns**. If this is not clear for your readers, you could refer to that action more directly. Alternate translation: “to do that very thing” or “to preach in many places” -1:39 pu9k rc://*/ta/man/translate/figs-explicit ἦλθεν κηρύσσων & εἰς ὅλην τὴν Γαλιλαίαν 1 Here Mark implies that the disciples were traveling with Jesus, but Jesus was the one who was **preaching** and **casting out demons**. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “he, along with his disciples, went in all Galilee, and he was preaching” +1:39 pu9k rc://*/ta/man/translate/figs-synecdoche ἦλθεν κηρύσσων & εἰς ὅλην τὴν Γαλιλαίαν 1 Mark is referring to Jesus to represent both Jesus and his disciples, who traveled with Jesus. However, it was only Jesus who was **preaching** and **casting out demons**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “he, along with his disciples, went in all Galilee, and he was preaching” 1:39 lb9t rc://*/ta/man/translate/figs-go ἦλθεν 1 In a context such as this, your language might say “came” instead of **went**. Alternate translation: “he went” 1:39 sntp rc://*/ta/man/translate/writing-pronouns τὰς συναγωγὰς αὐτῶν 1 The pronoun **their** refers to the Jewish people living in **Galilee**. If this is not clear for your readers, you could refer to these people more directly. Alternate translation: “the Jewish synagogues” or “the synagogues in that area”\n 1:40 wryd rc://*/ta/man/translate/writing-participants ἔρχεται πρὸς αὐτὸν λεπρὸς 1 Here Mark introduces **a leper** as a new character in the story. Use a natural form in your language for introducing a new character. Alternate translation: “there was a man who was a leper. He comes to Jesus”\n @@ -308,7 +308,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 2:22 dgcz rc://*/ta/man/translate/figs-ellipsis ἀλλὰ οἶνον νέον εἰς ἀσκοὺς καινούς 1 Jesus is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the verse if it would be clearer in your language. Alternate translation: “but people put new wine into new wineskins” 2:23 bb93 rc://*/ta/man/translate/writing-newevent καὶ ἐγένετο 1 Here, the phrase **And it happened {that}** introduces the next event in the story. If it would be helpful in your language, you use a word or phrase that introduces a new event. Alternate translation: “Sometime later,” or “One time,” 2:23 u6ud rc://*/ta/man/translate/figs-idiom ἐν τοῖς Σάββασιν 1 Here Mark uses the phrase **on the Sabbaths** to indicate that this event occurred on one specific Sabbath day. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “on one of the Sabbath days” or “during a Sabbath day” -2:23 gwir rc://*/ta/man/translate/figs-explicit αὐτὸν & παραπορεύεσθαι 1 Here Mark implies that the disciples were traveling with Jesus. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “he, along with his disciples, was passing”\n +2:23 gwir rc://*/ta/man/translate/figs-synecdoche αὐτὸν & παραπορεύεσθαι 1 Mark is referring to Jesus to represent both Jesus and his disciples, who traveled with Jesus. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “he, along with his disciples, was passing”\n 2:23 ko42 rc://*/ta/man/translate/translate-unknown τῶν σπορίμων 1 The word **grainfields** refers to places where grain is grown and harvested. This grain is usually ground and made into bread. If your readers would not be familiar with this type of field, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “fields where grain is grown” 2:23 s8rg rc://*/ta/man/translate/figs-idiom ἤρξαντο ὁδὸν ποιεῖν 1 Here, the phrase **to make a way** means that the disciples were traveling or walking along. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “also began to travel along” or “started to go with him” 2:23 jya1 rc://*/ta/man/translate/figs-explicit τίλλοντες τοὺς στάχυας 1 Here Mark implies that the disciples ate the **heads of grain** after **picking** them. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “picking and eating the heads of grain” @@ -400,7 +400,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 3:19 r3zs rc://*/ta/man/translate/writing-background ὃς καὶ παρέδωκεν αὐτόν 1 Mark writes **who also handed him over** to provide some extra information about what Judas did to Jesus later. Use a natural way in your language for introducing background information. Alternate translation: “who would later also hand him over” 3:20 d9uy rc://*/ta/man/translate/writing-newevent καὶ 1 Here, the word **And** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **And** untranslated. Alternate translation: “After that,” 3:20 lfqz rc://*/ta/man/translate/translate-tense ἔρχεται & συνέρχεται 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “he came … came together” -3:20 qy7g rc://*/ta/man/translate/figs-explicit ἔρχεται 1 Here Mark implies that the disciples were traveling with Jesus. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “he, along with his disciples, comes” +3:20 qy7g rc://*/ta/man/translate/figs-synecdoche ἔρχεται 1 Mark is referring to Jesus to represent both Jesus and his disciples, who traveled with Jesus. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “he, along with his disciples, comes” 3:20 whej rc://*/ta/man/translate/figs-go ἔρχεται 1 In a context such as this, your language might say “goes” instead of **comes**. Alternate translation: “he goes” 3:20 jxr5 rc://*/ta/man/translate/figs-explicit οἶκον 1 This is probably the same **house** that Mark mentioned in [2:1](../02/01.md). See how you expressed the idea there. Alternate translation: “Simon and Andrew’s house” or “his house” 3:20 v0y9 rc://*/ta/man/translate/figs-explicit μὴ δύνασθαι αὐτοὺς μηδὲ ἄρτον φαγεῖν 1 Here Mark implies that the **crowd** was so large that Jesus and his disciples did not have time, or perhaps even space, to **eat**. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “they were so busy that they could not even eat bread” or “they had no opportunity even to eat bread” @@ -756,7 +756,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 5:20 g8ed rc://*/ta/man/translate/translate-names τῇ Δεκαπόλει 1 The word **Decapolis** is a name for a region to the southeast of Galilee. The name means “the Ten Towns.” 5:20 y8vn rc://*/ta/man/translate/figs-nominaladj πάντες 1 Mark is using the adjective **all** as a noun to mean all the people who heard what the man proclaimed. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “all the people who listened to him” 5:21 lbcd rc://*/ta/man/translate/writing-newevent καὶ διαπεράσαντος τοῦ Ἰησοῦ ἐν τῷ πλοίῳ πάλιν εἰς τὸ πέραν, συνήχθη ὄχλος πολὺς ἐπ’ αὐτόν, καὶ ἦν παρὰ τὴν θάλασσαν 1 This verse introduces the next major event in the story. If it would be helpful in your language, you could use a form that introduces a new event. Alternate translation: “At that time, Jesus crossed over again to the other side in the boat. When he arrived, a great crowd was gathered around him, and he was beside the sea.” -5:21 pf3x rc://*/ta/man/translate/figs-explicit διαπεράσαντος τοῦ Ἰησοῦ 1 Here Mark implies that the disciples were traveling with Jesus. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “Jesus, along with his disciples, having crossed over” +5:21 pf3x rc://*/ta/man/translate/figs-synecdoche διαπεράσαντος τοῦ Ἰησοῦ 1 Mark is referring to **Jesus** to represent both Jesus and his disciples, who traveled with Jesus. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Jesus, along with his disciples, having crossed over” 5:21 wzus rc://*/ta/man/translate/figs-explicit εἰς τὸ πέραν 1 Here Mark implies that Jesus crossed over **to the other side** of the Sea of Galilee. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “to the other side of the lake” or “to the opposite side of the Sea of Galilee” 5:21 mtol rc://*/ta/man/translate/figs-activepassive συνήχθη 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “gathered” or “came together” 5:22 ilnk rc://*/ta/man/translate/figs-exclamations ἰδοὺ 1 Here, the word **behold** draws the attention of the audience and asks them to listen carefully. If it would be helpful in your language, you could express **behold** with a word or phrase that asks the audience to listen, or you could draw the audience’s attention in another way. Alternate translation: “picture this” or “suddenly” @@ -771,7 +771,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 5:23 jd27 rc://*/ta/man/translate/grammar-connect-logic-result ἵνα ἐλθὼν, ἐπιθῇς τὰς χεῖρας αὐτῇ 1 Here, the phrase **so that** introduces what Jairus wants Jesus to do in response to what Jairus has told him about his daughter. If it would be helpful in your language, you could use a different word or phrase that introduce a desired response to a situation. Alternate translation: “so I ask that you, coming, lay your hands on her” or “and so, coming, I wish that you will lay your hands on her” 5:23 budr rc://*/ta/man/translate/figs-go ἐλθὼν 1 In a context such as this, your language might say “going” instead of **coming**. Alternate translation: “going” 5:23 kzz8 rc://*/ta/man/translate/figs-activepassive σωθῇ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who would do the action, it is clear from the context that it would be Jesus. Alternate translation: “you might heal her” -5:24 ptj7 rc://*/ta/man/translate/figs-explicit ἀπῆλθεν 1 Here Mark implies that the disciples were traveling with Jesus. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “he, along with his disciples, went away” +5:24 ptj7 rc://*/ta/man/translate/figs-synecdoche ἀπῆλθεν 1 Mark is referring to Jesus to represent both Jesus and his disciples, who traveled with Jesus. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “he, along with his disciples, went away” 5:25 e2cz rc://*/ta/man/translate/writing-participants γυνὴ οὖσα ἐν ῥύσει αἵματος δώδεκα ἔτη 1 Here Mark introduces this **woman** as a new character in the story. Use a natural form in your language for introducing a new character. Alternate translation: “there was a woman there. She had been with a flow of blood for 12 years” 5:25 h58w rc://*/ta/man/translate/figs-euphemism οὖσα ἐν ῥύσει αἵματος 1 Mark uses the phrase **a flow of blood** to refer discreetly to her condition or illness. She was probably experiencing menstrual bleeding at many times, even when it was not the normal time for that. If your language has a polite way of referring to this condition, you could use that expression here, or you could state the meaning plainly. Alternate translation: “suffering from abnormal menstruation” or “suffering from frequent menstrual bleeding” 5:26 mn67 rc://*/ta/man/translate/writing-background καὶ πολλὰ παθοῦσα ὑπὸ πολλῶν ἰατρῶν 1 Here Mark provides background information that will help readers understand what happens next. This background information continues in the first part of [5:27](../05/27.md). Use a natural form in your language for introducing background information. Alternate translation: “and in the past having suffered much from many physicians” @@ -859,7 +859,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 5:43 wcr2 μηδεὶς γνοῖ τοῦτο 1 Alternate translation: “they should let no one know about this” 5:43 n29k rc://*/ta/man/translate/figs-quotations εἶπεν δοθῆναι αὐτῇ φαγεῖν 1 It may be more natural in your language to have a direct quotation here. Alternate translation: “he said, ‘Something should be given to her to eat’” 5:43 j8ro rc://*/ta/man/translate/figs-activepassive δοθῆναι αὐτῇ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who would do the action, it is clear from the context that would be the girl’s parents. Alternate translation: “her parents should give her something” -6:intro kl7n 0 # Mark 6 General Notes\n\n## Special Concepts in this Chapter\n\n### “Anointed with oil”\n\nIn the ancient Near East, people would try to heal sick people by putting olive oil on them.\n\n## Important Figures of Speech in this Chapter\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nMany of the forms of “you” in this chapter appear when Jesus is talking to his disciples. Because of this, most forms of “you” in this chapter are plural. You should assume forms of “you” are plural unless a note specifies that the form is singular. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### The historic present\n\nTo call attention to a development in the story, Mark uses the present tense in past narration. In this chapter, the historic present occurs in verses 1, 7, 30, 31, 37, 38, 45, 48, 49 and 55. If it would not be natural to do that in your language, you could use the past tense in your translation. (See: [[rc://*/ta/man/translate/figs-pastforfuture]]) +6:intro kl7n 0 # Mark 6 General Notes\n\nMatthew: 14\nLuke: 4, 9\n\n## Structure and Formatting\n\n2. The ministry of Jesus in Galilee (1:14–8:26)\n * Moving away from Galilee and then returning (6:1–8:26)\n * Jesus teaches in his hometown (6:1–6)\n * Jesus sends out the Twelve (6:7–13)\n * Herod hears about Jesus (6:14–16)\n * Flashback: Herod executes John the Baptist (6:17–29)\n * Jesus feeds 5,000 men (6:30–44)\n * Jesus walks on water (6:45–52)\n * Jesus heals people in the region of Gennesaret (6:53–56)\n\n## Special Concepts in this Chapter\n\n### Jesus’ instructions on how to travel\n\nJesus instructs the disciples not to bring money, food, or extra clothing with them when they travel and preach the good news. Instead, he wants the disciples to rely on the hospitality of people they visit. Make sure that your translation indicates that the disciples should not pack money, food, or extra clothing because they will be staying with people who welcome and provide for them.\n\n### Herod and Herodias\n\nThe man named “King Herod” ([6:14](../06/14.md)) ruled over the area to the northwest of the Sea of Galilee, which is where Jesus spent much of his ministry. Herodias was married to Herod’s brother Philip, and the two of them had a daughter. However, Herodias divorced Philip and married Herod, who had also divorced his previous wife. Since the Jewish law condemned anyone who married his brother’s wife while his brother was still alive (see [Leviticus 20:21](../lev/20/21.md)), John the Baptist rebuked Herod for doing this. It was in response to this rebuke that Herod had John the Baptist put in prison and eventually executed. Make sure that your translation accurately refers to the relationships between Herod, Herodias, and Herodias’ daughter.\n\n### The miracle of multiplying food\n\nIn [6:30–44](../06/30.md), Mark tells a story in which Jesus provides 5,000 men with food. They were in a place where no people lived, and all the food that Jesus and his disciples had were five loaves of bread and two fish. Despite that, Jesus used the five loaves of bread and the two fish to feed everyone who was there. Mark does not tell us exactly how Jesus did this, but he does say that there were more leftovers than what they started with. Your translation should not explain how Jesus multiplied the food, but it should be clear that he did a miracle.\n\n### The miracle of walking on water\n\nIn [6:45–52](../06/45.md), Mark tells a story in which Jesus walks on top of the Sea of Galilee, even though there was a storm. When Jesus climbs into the boat that the disciples were in, the storm miraculously stops. Your translation should not explain exactly how Jesus walked on the water, but it should be clear that Jesus walking on the water and the storm stopping were both miracles.\n\n## Important Figures of Speech in this Chapter\n\n## Other Possible Translation Difficulties in this Chapter\n\n### The flashback to John’s death\n\nIn this chapter, Mark includes a story that happened before the stories that appear before and after it in his narrative. Previously, Mark narrates how Jesus sent out the Twelve ([6:7–13](../06/07.md)). Then, he describes how people, and especially Herod Antipas, respond to Jesus (see [6:14–16](../06/14.md)). Then, to explain how Herod responded to Jesus, Mark includes a story that happened earlier. This type of storytelling is called a flashback. Here, the flashback tells about how John the Baptist died (see [6:17–29](../06/17.md)). In [6:30](../06/30.md), Mark returns to the main narrative and tells what happened after the events recorded in [6:7–13](../06/07.md). Make sure that you use a form that shows your readers that [6:17–29](../06/17.md) is a flashback that describes something that happened previously, and [6:30](../06/30.md) continues with the main narrative. (See: [[rc://*/ta/man/translate/writing-background]])\n\n### Singular and plural forms of “you”\n\nMany of the forms of “you” in this chapter appear when Jesus is talking to his disciples. Because of this, most forms of “you” in this chapter are plural. You should assume forms of “you” are plural unless a note specifies that the form is singular. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### The historic present\n\nTo call attention to a development in the story, Mark uses the present tense in past narration. In this chapter, the historic present occurs in verses 1, 7, 30, 31, 37, 38, 45, 48, and 50. If it would not be natural to do that in your language, you could use the past tense in your translation. (See: [[rc://*/ta/man/translate/figs-pastforfuture]]) 6:1 mi7z rc://*/ta/man/translate/writing-newevent καὶ 1 Here, the word **And** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **And** untranslated. Alternate translation: “Later,” or “Then” 6:1 lpci rc://*/ta/man/translate/figs-go ἐξῆλθεν & ἔρχεται 1 In a context such as this, your language might say “came” instead of **went** or “goes” instead of **comes**. Alternate translation: “he came out … goes” 6:1 jcu8 rc://*/ta/man/translate/figs-explicit ἐκεῖθεν 1 Here, the word **there** refers to the house of Jairus, the synagogue ruler. His house was in the town of Capernaum. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “from Jairus’ house” or “from Capernaum” @@ -885,56 +885,236 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 6:4 yg9c rc://*/ta/man/translate/figs-abstractnouns ἄτιμος 1 If your language does not use an abstract noun for the idea of **honor**, you could express the same idea in another way. Alternate translation: “dishonored” or “treated dishonorably” 6:4 y2oa rc://*/ta/man/translate/figs-doublet ἐν τῇ πατρίδι αὐτοῦ, καὶ ἐν τοῖς συγγενεῦσιν αὐτοῦ, καὶ ἐν τῇ οἰκίᾳ αὐτοῦ 1 Here Jesus uses three terms that refer to people who know the **prophet** well. The list starts with the broadest category (**hometown**) and ends with the most specific category (**his house**). If you have three terms that refer to different groups of people who know a person, you could use them here. Alternatively, if it would be clearer for your readers, you could use one or two terms. Alternate translation: “except among his relatives” or “in his hometown and among his family” 6:4 mgbp rc://*/ta/man/translate/figs-metonymy ἐν τῇ οἰκίᾳ αὐτοῦ 1 Jesus uses the phrase **in his house** to refer to his closest relatives, like his father, mother, or siblings. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “among his closest family members” or “among his father, mother, or siblings” -6:7 d6sx rc://*/ta/man/translate/translate-numbers δύο δύο 1 Alternate translation: “2 by 2” or “in pairs” -6:7 ldbv rc://*/ta/man/translate/figs-nominaladj τοὺς δώδεκα 1 See how you translated the phrase **the Twelve** in [3:15](../03/15.md). -6:8 k5hl rc://*/ta/man/translate/grammar-connect-exceptions μηδὲν αἴρωσιν εἰς ὁδὸν, εἰ μὴ ῥάβδον μόνον 1 If, in your language, it would appear that Jesus was making a statement here and then contradicting it, you could reword this to avoid using an exception clause. Alternate translation: “they should only bring a staff on the road” -6:8 t9a2 rc://*/ta/man/translate/figs-synecdoche μὴ ἄρτον 1 Here, **bread** means food in general. Alternate translation: “no food” -6:11 b2kb rc://*/ta/man/translate/translate-symaction ἐκτινάξατε τὸν χοῦν τὸν ὑποκάτω τῶν ποδῶν ὑμῶν 1 The expression **shake off the dust that {is} under your feet** indicates strong rejection in this culture. It showed that someone did not want even the dust of a town to remain on them. If there is a similar gesture of rejection in your culture, you could use it here in your translation. -6:14 ly7z rc://*/ta/man/translate/figs-activepassive Ἰωάννης ὁ βαπτίζων ἐγήγερται 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “God has caused John the Baptist to live again” -6:15 fgy3 rc://*/ta/man/translate/figs-explicit ἄλλοι δὲ ἔλεγον, ὅτι Ἠλείας ἐστίν 1 It may be helpful to your readers to state why some people thought Jesus was **Elijah**. Alternate translation: “Some others said, ‘He is Elijah, whom God promised to send back again’” -6:15 n8sq rc://*/ta/man/translate/figs-quotations ἄλλοι δὲ ἔλεγον, ὅτι Ἠλείας ἐστίν; ἄλλοι δὲ ἔλεγον, ὅτι προφήτης, ὡς εἷς τῶν προφητῶν 1 If it would be more natural in your language, you could express this as an indirect quotation. Alternate translation: “But some were saying that he is Elijah, while others were saying that he is like one of the prophets who lived long ago” -6:16 ym2w rc://*/ta/man/translate/figs-metonymy ὃν ἐγὼ ἀπεκεφάλισα 1 Here, Herod uses the word **I** to refer to himself. Although he says here that he beheaded John, his soldiers beheaded John at his command. The word **I** is a metonym for Herod’s soldiers. If it would be helpful in your language, you could state this explicitly. Alternate translation: “whom I commanded my soldiers to behead” -6:16 n6nq rc://*/ta/man/translate/figs-activepassive ἠγέρθη 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “is alive again” -6:17 vpr7 rc://*/ta/man/translate/figs-explicit αὐτὸς & ὁ Ἡρῴδης, ἀποστείλας ἐκράτησεν τὸν Ἰωάννην, καὶ ἔδησεν αὐτὸν ἐν φυλακῇ 1 If it would be helpful in your language, you could state clearly that **Herod** sent his soldiers to put **John** in **prison**. Alternate translation: “Herod sent his soldiers to arrest John and had them bind him in prison” -6:17 ojtd rc://*/ta/man/translate/grammar-connect-time-background γὰρ 1 Mark is providing this background information to help readers understand why Herod was saying that John rose from the dead. Use a natural way in your language for introducing background information. Alternate translation: “He was saying this because” -6:17 sf6r rc://*/ta/man/translate/translate-names τὴν γυναῖκα Φιλίππου, τοῦ ἀδελφοῦ αὐτοῦ 1 The word **Philip** is the name of a man. This is not the same Philip who was an evangelist in the book of Acts or the Philip who was one of Jesus’ twelve disciples. -6:18 e2ex rc://*/ta/man/translate/grammar-connect-logic-result ἔλεγεν γὰρ ὁ Ἰωάννης τῷ Ἡρῴδῃ, ὅτι οὐκ ἔξεστίν σοι ἔχειν τὴν γυναῖκα τοῦ ἀδελφοῦ σου 1 Herod put John into prison because he was saying **It is not lawful for you to have the wife of your brother**. Make sure this is clear in your language. Alternate translation: “Herod told his soldiers to arrest John because he was saying, ‘God’s law does not allow you to marry the wife of your brother’” +6:5 qajx rc://*/ta/man/translate/grammar-connect-exceptions οὐκ ἐδύνατο ἐκεῖ ποιῆσαι οὐδεμίαν δύναμιν, εἰ μὴ ὀλίγοις ἀρρώστοις, ἐπιθεὶς τὰς χεῖρας, ἐθεράπευσεν 1 If, in your language, it would appear that Mark was making a statement here and then contradicting it, you could reword this to avoid using an exception clause. Alternate translation: “the only miracles he was able to do there were healing some sick people, having laid his hands on them” +6:5 ystk rc://*/ta/man/translate/figs-doublenegatives οὐκ ἐδύνατο ἐκεῖ ποιῆσαι οὐδεμίαν δύναμιν 1 The words translated **not** and **any** are two negative words. In this construction, the second negative does not cancel the first to create a positive meaning. Instead, it gives greater emphasis to the negative. If your language can use two negatives that do not cancel one another to create a positive meaning, you could use a double negative here. If your language does not use two negatives in that way, you could translate with one strong negative, as the ULT does. Alternate translation: “he was able to do not even one miracle there” +6:6-7 swqh rc://*/ta/man/translate/figs-infostructure καὶ ἐθαύμασεν διὰ τὴν ἀπιστίαν αὐτῶν.\nκαὶ περιῆγεν τὰς κώμας, κύκλῳ διδάσκων & καὶ προσκαλεῖται τοὺς δώδεκα, καὶ ἤρξατο αὐτοὺς ἀποστέλλειν δύο δύο, καὶ ἐδίδου αὐτοῖς ἐξουσίαν τῶν πνευμάτων τῶν ἀκαθάρτων 1 Here, the clause **he was going around the villages teaching** could be: (1) the end of the story about Jesus visiting his hometown. Alternate translation: “And he was amazed because of their unbelief, and he was going around the villages in a circle teaching. And he calls the Twelve and began to send them out two by two, and he was giving them authority over the unclean spirits” (2) the beginning of the story about how Jesus sent out the twelve disciples. Alternate translation: “And he was amazed because of their unbelief. And he was going around the villages in a circle teaching, and he calls the Twelve and began to send them out two by two, and he was giving them authority over the unclean spirits” +6:6 e1bb rc://*/ta/man/translate/figs-activepassive ἐθαύμασεν διὰ τὴν ἀπιστίαν αὐτῶν 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was **their unbelief**. Alternate translation: “their unbelief amazed him”\n +6:6 j8mo rc://*/ta/man/translate/figs-abstractnouns διὰ τὴν ἀπιστίαν αὐτῶν 1 If your language does not use an abstract noun for the idea of **unbelief**, you could express the same idea in another way. Alternate translation: “because they did not believe” +6:6 h8f8 rc://*/ta/man/translate/figs-explicit τὰς κώμας 1 Here Mark is referring to **the villages** in a specific area. He probably means the area near Nazareth. If it would be helpful in your language, you could clarify that these villages are in a specific region. Alternate translation: “the villages of that region” +6:6 fs98 rc://*/ta/man/translate/figs-explicit τὰς κώμας, κύκλῳ 1 Here, the phrase **in a circle** indicates that Jesus went from village to village in the general pattern of a **circle**. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “the villages in a circular pattern” or “around the villages, one by one,” +6:7 tdsp rc://*/ta/man/translate/writing-newevent καὶ 1 Here, the word **And** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **And** untranslated. Alternate translation: “After that,” +6:7 kqa9 rc://*/ta/man/translate/translate-tense προσκαλεῖται 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “he called” +6:7 fd56 rc://*/ta/man/translate/figs-explicit ἤρξατο αὐτοὺς ἀποστέλλειν 1 Here, the phrase **began to send them out** indicates that Jesus prepared them for when he would **send them out**. The **Twelve** do not actually leave on their mission until [5:12](../05/12.md). If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “prepared to send them out” or “began to get them ready to send them out” +6:7 d6sx rc://*/ta/man/translate/figs-idiom δύο δύο 1 Here, the phrase **two by two** means that Jesus sent out **the Twelve** in six groups with **two** disciples in each group. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “in pairs” or “in sets of two” +6:7 ldbv rc://*/ta/man/translate/figs-abstractnouns ἐδίδου αὐτοῖς ἐξουσίαν τῶν πνευμάτων τῶν ἀκαθάρτων 1 If your language does not use an abstract noun for the idea of authority, you could express the same idea in another way. Alternate translation: “he was empowering them to control the unclean spirits” +6:8-9 pydl rc://*/ta/man/translate/translate-versebridge καὶ παρήγγειλεν αὐτοῖς ἵνα μηδὲν αἴρωσιν εἰς ὁδὸν, εἰ μὴ ῥάβδον μόνον, μὴ ἄρτον, μὴ πήραν, μὴ εἰς τὴν ζώνην χαλκόν & ἀλλὰ ὑποδεδεμένους σανδάλια, καὶ μὴ ἐνδύσησθε δύο χιτῶνας 1 If it would be helpful to your readers, you could combine [6:8](../06/08.md) and [6:9](../06/09.md) into a verse bridge, as the UST does, in order to put all the negative and positive commands together. Alternate translation: “and he commanded them that they should take nothing for the road—no bread, no bag, no money in the belt—and, ‘You may not wear two tunics.’ However, he allowed them to take a staff and to put on sandals.” +6:8-9 arcb rc://*/ta/man/translate/figs-quotations αὐτοῖς ἵνα μηδὲν αἴρωσιν εἰς ὁδὸν, εἰ μὴ ῥάβδον μόνον, μὴ ἄρτον, μὴ πήραν, μὴ εἰς τὴν ζώνην χαλκόν & ἀλλὰ ὑποδεδεμένους σανδάλια, καὶ μὴ ἐνδύσησθε δύο χιτῶνας 1 It may be more natural in your language to have a direct quotation for all these commands. Alternate translation: “them, ‘Take nothing for the road except only a staff—no bread, no bag, no money in the belt—but having put on sandals, and you may not wear two tunics.’” +6:8 k5hl rc://*/ta/man/translate/grammar-connect-exceptions μηδὲν αἴρωσιν εἰς ὁδὸν, εἰ μὴ ῥάβδον μόνον 1 If, in your language, it would appear that Mark was making a statement here and then contradicting it, you could reword this to avoid using an exception clause. Alternate translation: “the only thing they should take for the road was a staff” +6:8 r5so rc://*/ta/man/translate/figs-metonymy ὁδὸν 1 Here, **road** represents a journey. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “the journey” +6:8 t9a2 rc://*/ta/man/translate/figs-synecdoche μὴ ἄρτον 1 Mark is using **bread** to represent any food. If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: “nothing to eat” +6:8 ykr9 rc://*/ta/man/translate/translate-unknown πήραν 1 The term **bag** means something a traveler would use to carry things that were needed on a journey. If your readers would not be familiar with this type of container, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “knapsack” +6:8 rm8z rc://*/ta/man/translate/translate-unknown εἰς τὴν ζώνην 1 In Jesus’ culture, people would often wrap their money up in long strips of cloth and then tie them around their waists as belts. This was a way to keep the money safe while the people were traveling. If it would be helpful in your language, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “in their money bag” or “to have with you as you travel” +6:8 y56y rc://*/ta/man/translate/figs-genericnoun τὴν ζώνην 1 The word **belt** represents belts in general, not one particular belt. If it would be helpful in your language, you could express the idea in another way. Alternate translation: “their belts” +6:9 p4hd rc://*/ta/man/translate/figs-quotations καὶ μὴ ἐνδύσησθε δύο χιτῶνας 1 If you preserved the indirect quotation in the previous clauses, it may be more natural in your language to have an indirect quotation here also. Alternate translation: “and not wearing two tunics” +6:9 g5gq rc://*/ta/man/translate/figs-explicit δύο χιτῶνας 1 Here Jesus implies that they should bring only one tunic instead of **two**. In other words, they should not bring an extra one in case they needed it. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “a second tunic” or “a spare tunic” +6:10 cbln rc://*/ta/man/translate/figs-explicit εἰσέλθητε εἰς οἰκίαν 1 Here Jesus implies that they **enter** this **house** as a guest who has been invited to stay there. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “you enter into a house as a guest” or “you are invited to stay at a house” +6:10 icco rc://*/ta/man/translate/figs-explicit ἐκεῖθεν 1 Here, the word **there** refers to the city or village that the **house** is in. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “from that city or village” +6:11 uh18 rc://*/ta/man/translate/figs-metonymy ὃς ἂν τόπος μὴ δέξηται 1 Here, **place** represents represents the people who live in that place. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “when the people in any place do not receive” +6:11 oa4p rc://*/ta/man/translate/figs-go ἐκπορευόμενοι 1 In a context such as this, your language might say “coming” instead of **going**. Alternate translation: “coming out” +6:11 b2kb rc://*/ta/man/translate/translate-symaction ἐκτινάξατε τὸν χοῦν τὸν ὑποκάτω τῶν ποδῶν ὑμῶν 1 This action was an expression of strong rejection in this culture. It showed that someone did not want even the dust of a house or city to remain on them. If there is a similar gesture in your culture, you could consider referring to it here, or you could explain the meaning of the action. Alternate translation: “wash the dirt of that place off your hands” or “shake off the dust that is under your feet to sever your relationship with that place and” +6:11 njlk rc://*/ta/man/translate/figs-explicit εἰς μαρτύριον αὐτοῖς 1 Here Jesus implies that the **testimony** indicates that these people are in danger of being punished by God. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “for a testimony that they will be punished” +6:11 q73q rc://*/ta/man/translate/figs-abstractnouns εἰς μαρτύριον 1 If your language does not use an abstract noun for the idea of **testimony**, you could express the same idea in another way. Alternate translation: “to testify” +6:11 pkdc rc://*/ta/man/translate/translate-textvariants εἰς μαρτύριον αὐτοῖς 1 Most ancient manuscripts end the verse with the words **for a testimony against them**. The ULT follows that reading. Some ancient manuscripts include another sentence after these words: “Truly I say to you, it will be more tolerable for the land of Sodom and Gomorrah in the day of judgment than for that city.” This sentence was probably added from [Matthew 10:15](../mat/10/15.md). If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, it is recommended that you use the reading of the ULT. +6:12 qkz5 rc://*/ta/man/translate/figs-go ἐξελθόντες 1 In a context such as this, your language might say “come” instead of **gone**. Alternate translation: “having come out” +6:12 hqco rc://*/ta/man/translate/figs-quotations ἐκήρυξαν ἵνα μετανοῶσιν 1 It may be more natural in your language to have a direct quotation here. Alternate translation: “they proclaimed, ‘You should repent’” +6:12 gkv2 rc://*/ta/man/translate/writing-pronouns μετανοῶσιν 1 The pronoun **they** refers to people in general. If this is not clear for your readers, you could use a form that refers to people in general. Alternate translation: “everyone should repent” or “men and women should repent” +6:13 bf3v rc://*/ta/man/translate/translate-symaction ἤλειφον ἐλαίῳ πολλοὺς ἀρρώστους 1 In Jesus’ culture, **anointing** people **with oil** was both a simple medical treatment and also a way to ask God to show favor to them. If it would be helpful in your language, you could explain what **anointing** people **with oil** means. Alternate translation: “anointing many sick people with oil to help them” or “anointing many sick people with oil to show God’s blessing” +6:14 ykou rc://*/ta/man/translate/writing-participants καὶ ἤκουσεν ὁ βασιλεὺς Ἡρῴδης 1 Here Mark introduces **King Herod** as a new character in the story. Use a natural form in your language for introducing a new character. Alternate translation: “Now the ruler over that area was King Herod. And he heard about Jesus”\n +6:14 btoi rc://*/ta/man/translate/writing-newevent καὶ 1 Here, the word **And** introduces the next thing that happened. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **And** untranslated. Alternate translation: “Then” or “Sometime later,” +6:14 lyiz rc://*/ta/man/translate/grammar-connect-logic-result ἤκουσεν ὁ βασιλεὺς Ἡρῴδης, φανερὸν γὰρ ἐγένετο τὸ ὄνομα αὐτοῦ 1 If it would be more natural in your language, you could reverse the order of these clauses, since the second clause gives the reason for the result that the first clause describes. Alternate translation: “because his name became known, King Herod heard about him” +6:14 rzor rc://*/ta/man/translate/figs-metonymy τὸ ὄνομα αὐτοῦ 1 Here, **name** represents the person or news about that person. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “he” or “stories about him” +6:14 sx0r rc://*/ta/man/translate/figs-quotations ἔλεγον, ὅτι Ἰωάννης ὁ βαπτίζων ἐγήγερται ἐκ νεκρῶν, καὶ διὰ τοῦτο ἐνεργοῦσιν αἱ δυνάμεις ἐν αὐτῷ 1 It may be more natural in your language to have an indirect quotation here. Alternate translation: “they were saying that John the Baptist had been raised from the dead, and because of this the powers worked in him” +6:14 qzxu rc://*/ta/man/translate/writing-pronouns ἔλεγον 1 The pronoun **they** refers to people in general. If this is not clear for your readers, you could use a form that refers to people in general. Alternate translation: “many were saying” or “people were saying” +6:14 ylqm rc://*/ta/man/translate/translate-textvariants ἔλεγον 1 Some ancient manuscripts read **they were saying**. The ULT follows that reading. Other ancient manuscripts read “he was saying.” If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. +6:14 wixk rc://*/ta/man/translate/figs-explicit Ἰωάννης ὁ βαπτίζων ἐγήγερται ἐκ νεκρῶν 1 These people are implying that Jesus is actually **John the Baptist**, who **has been raised from the dead** and now goes by the name Jesus. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “This man Jesus is actually John the Baptist raised from the dead” or “John the Baptist has been raised from the dead and is now called Jesus” +6:14 vxo7 rc://*/ta/man/translate/figs-idiom Ἰωάννης ὁ βαπτίζων ἐγήγερται 1 Here, the word** raised** refers to someone who died coming back to life. If it would be helpful in your language, you could use a comparable idiom or state the meaning plainly. Alternate translation: “John the Baptist has been restored to life” +6:14 ly7z rc://*/ta/man/translate/figs-activepassive Ἰωάννης ὁ βαπτίζων ἐγήγερται 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, these people could be implying that: (1) God did it. Alternate translation: “God has raised John the Baptist” (2) John himself did it. Alternate translation: “John the Baptist has risen” +6:14 wbgy rc://*/ta/man/translate/figs-nominaladj ἐκ νεκρῶν 1 These people are using the adjective **dead** as a noun in order to refer to all people who are dead. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “from among the dead people” or “from the corpses” +6:14 s0le rc://*/ta/man/translate/grammar-connect-logic-result διὰ τοῦτο 1 Here, the phrase **because of this** introduces the result of what these people think about John being raised from the dead. They think that Jesus has powers because he has already been raised from the dead. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “because he has been raised,” +6:14 emjv rc://*/ta/man/translate/figs-personification ἐνεργοῦσιν αἱ δυνάμεις ἐν αὐτῷ 1 Here these people speak as if **the powers** were people that could work in Jesus. They mean that Jesus is powerful and can do powerful things. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “he has his powers” or “he is very powerful” +6:15 n8sq rc://*/ta/man/translate/figs-quotations ἄλλοι δὲ ἔλεγον, ὅτι Ἠλείας ἐστίν; ἄλλοι δὲ ἔλεγον, ὅτι προφήτης, ὡς εἷς τῶν προφητῶν 1 It may be more natural in your language to have indirect quotations here. Alternate translation: “But others were saying that he was Elijah. But others were saying that he was a prophet, like one of the prophets” +6:15 s5cq rc://*/ta/man/translate/figs-ellipsis προφήτης 1 These people are leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “He is a prophet” +6:15 xnin rc://*/ta/man/translate/figs-explicit εἷς τῶν προφητῶν 1 Here these people are referring to the famous **prophets** who lived many years earlier. There are many stories in the Old Testament about the amazing things these **prophets** did and said. If it would be helpful in your language, you could refer to these specific **prophets** more explicitly. Alternate translation: “one of the famous prophets from the Scriptures” or “one of the ancient prophets” +6:16 a5hb rc://*/ta/man/translate/figs-explicitinfo ὃν ἐγὼ ἀπεκεφάλισα, Ἰωάννην οὗτος ἠγέρθη 1 Here, the phrase **this one** refers directly back to **{The one} whom I beheaded, John**. Herod expresses the idea in this way to introduce the person he is talking about and then explain what he thinks has happened to that person. If stating the topic and then referring back to it with the phrase **this one** would be redundant in your language, you could omit the redundant information. Alternate translation: “The one whom I beheaded, John, has been raised” +6:16 tc0t rc://*/ta/man/translate/figs-explicit 1 Herod is implying that Jesus is actually **John**, who **has been raised** and now goes by the name Jesus. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “This man Jesus is actually the one whom I beheaded, John, who has been raised” or “The one whom I beheaded, John, this one has been raised and is now called Jesus” +6:16 ym2w rc://*/ta/man/translate/figs-explicit ἐγὼ ἀπεκεφάλισα 1 Here Herod implies that he had his soldiers behead John. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “my soldiers beheaded” or “I had my soldiers behead” +6:16 oidb rc://*/ta/man/translate/figs-idiom οὗτος ἠγέρθη 1 See how you expressed the similar phrase in [6:14](../06/14.md). Alternate translation: “has been restored to life” +6:16 n6nq rc://*/ta/man/translate/figs-activepassive οὗτος ἠγέρθη 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, Herod could be implying that: (1) God did it. Alternate translation: “God has raised this one” (2) John himself did it. Alternate translation: “this one has risen” +6:17-18 recp rc://*/ta/man/translate/translate-versebridge αὐτὸς γὰρ ὁ Ἡρῴδης, ἀποστείλας ἐκράτησεν τὸν Ἰωάννην, καὶ ἔδησεν αὐτὸν ἐν φυλακῇ διὰ Ἡρῳδιάδα, τὴν γυναῖκα Φιλίππου, τοῦ ἀδελφοῦ αὐτοῦ, ὅτι αὐτὴν ἐγάμησεν & ἔλεγεν γὰρ ὁ Ἰωάννης τῷ Ἡρῴδῃ, ὅτι οὐκ ἔξεστίν σοι ἔχειν τὴν γυναῖκα τοῦ ἀδελφοῦ σου 1 If it would be helpful to your readers, you could combine [6:17](../06/17.md) and [6:18](../06/18.md) into a verse bridge, as the UST does, in order to include the reasons why Herod **seized John and bound him in prison** before stating that he did those things. Alternate translation: “For Herod had married Herodias, the wife of his brother Philip. Then, John was saying to Herod, ‘It is not lawful for you to have the wife of your brother.’ So, because of Herodias, Herod himself, having sent, seized John and bound him in prison.” +6:17 ojtd rc://*/ta/man/translate/grammar-connect-time-background γὰρ 1 Here, the word **For** introduces background information that tells about how John died. This background information continues in [6:18–29](../06/18.md). In your translation, present this information in a way that makes it clear that this is background information, not the next event in the story. Alternate translation: “Now sometime earlier,” or “By this time, John had already died. Here is what happened:” +6:17 kphw rc://*/ta/man/translate/grammar-connect-logic-result αὐτὸς γὰρ ὁ Ἡρῴδης, ἀποστείλας ἐκράτησεν τὸν Ἰωάννην, καὶ ἔδησεν αὐτὸν ἐν φυλακῇ διὰ Ἡρῳδιάδα, τὴν γυναῖκα Φιλίππου, τοῦ ἀδελφοῦ αὐτοῦ, ὅτι αὐτὴν ἐγάμησεν 1 If it would be more natural in your language, you could reverse the order of these elements, since the second half of the verse gives reasons for the result that the first half of the verse describes. Alternate translation: “Herod married Herodias, the wife of his brother Philip. Because of her, Herod himself, having sent, seized John and bound him in prison” +6:17 vpr7 rc://*/ta/man/translate/figs-explicit αὐτὸς & ὁ Ἡρῴδης, ἀποστείλας ἐκράτησεν τὸν Ἰωάννην, καὶ ἔδησεν αὐτὸν ἐν φυλακῇ 1 Here Mark implies that **Herod** sent his soldiers to do these things. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “Herod himself, having sent his soldiers, had them seize John and bind him in prison” +6:17 wail rc://*/ta/man/translate/figs-rpronouns αὐτὸς & ὁ Ἡρῴδης 1 Mark uses the word **himself** to emphasize how significant it was that **Herod** was the one did these things. Use a way that is natural in your language to indicate this significance. Alternate translation: “it was Herod who” or “indeed Herod” +6:17 gimy rc://*/ta/man/translate/writing-participants Ἡρῳδιάδα, τὴν γυναῖκα Φιλίππου, τοῦ ἀδελφοῦ αὐτοῦ, ὅτι αὐτὴν ἐγάμησεν 1 Here Mark introduces **Herodias** as a new participant in the story. If your language has its own way of introducing new participants, you could use it here in your translation. Alternate translation: “a woman named Herodias, who was the wife of his brother Philip, because he married her” +6:17 ywv7 rc://*/ta/man/translate/figs-explicit τὴν γυναῖκα Φιλίππου, τοῦ ἀδελφοῦ αὐτοῦ, ὅτι αὐτὴν ἐγάμησεν 1 Here Matthew implies that Herod married Herodias after she divorced Philip, Herod’s brother. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “whom he married after she divorced his brother Philip” or “who had been the wife of his brother Philip, because he married her after she divorced Philip” +6:17 sf6r rc://*/ta/man/translate/translate-names Φιλίππου, τοῦ ἀδελφοῦ αὐτοῦ 1 The word **Philip** is the name of a man. This is not the same Philip who was an evangelist in the book of Acts or the Philip who was one of Jesus’ twelve disciples. +6:17 szok rc://*/ta/man/translate/translate-kinship τοῦ ἀδελφοῦ αὐτοῦ 1 It is not certain whether **Philip** was older or younger than Herod, but it is slightly more likely that he was older. So, if you have to use a form that refers to an older or younger brother, you could state that **Philip** was older. Alternate translation: “his older brother” +6:18 a46w rc://*/ta/man/translate/grammar-connect-logic-result γὰρ 1 Here, the word **For** introduces a reason why Herod put John in prison. If it would be helpful in your language, you could use a word or phrase that introduces a reason, or you could leave For untranslated. Alternate translation: “He did that because” +6:18 e2ex rc://*/ta/man/translate/figs-quotations τῷ Ἡρῴδῃ, ὅτι οὐκ ἔξεστίν σοι ἔχειν τὴν γυναῖκα τοῦ ἀδελφοῦ σου 1 It may be more natural in your language to have an indirect quotation here. Alternate translation: “to Herod that it was not lawful for him to have the wife of his brother” 6:18 vl4j rc://*/ta/man/translate/figs-yousingular σοι & σου 1 Because John is speaking to Herod, the words **you** and **your** are singular. -6:19 x35v rc://*/ta/man/translate/figs-metonymy ἤθελεν αὐτὸν ἀποκτεῖναι 1 **Herodias** did not plan to personally kill John, but she wanted someone else to execute John for her. If it would be helpful in your language, you could state this in plain language. Alternate translation: “wanted someone to kill him” -6:20 k13z rc://*/ta/man/translate/figs-doublet εἰδὼς αὐτὸν ἄνδρα δίκαιον καὶ ἅγιον 1 The word **righteous** and the word **holy** mean basically the same thing. The repetition is used to emphasize that John was a very righteous man. If your language does not use repetition to do this, you can use one phrase and provide emphasis in another way. Alternate translation: “because he knew that he was a very righteous man” -6:21 m54q rc://*/ta/man/translate/figs-metonymy Ἡρῴδης τοῖς γενεσίοις αὐτοῦ δεῖπνον ἐποίησεν, τοῖς μεγιστᾶσιν αὐτοῦ 1 Here, the name **Herod** actually means his servants, whom Herod would have commanded to prepare the meal. If it would be helpful in your language, you could state it explicitly. Alternate translation: “Herod had his servants prepare a dinner for his officials” -6:22 a1d7 εἰσελθούσης τῆς θυγατρὸς αὐτοῦ Ἡρῳδιάδος 1 We know from verse 17 that Herod married **Herodias** after she divorced his brother. Herodias’ daughter, who danced for Herod, was Herod’s niece and step-daughter. There are a few possible reasons why Mark refers to her as **his daughter Herodias**. Mark could: (1) be referring to Herod’s daughter-in-law as if she were Herod’s daughter’s to emphasize how close they were. Alternate translation: “And his daughter by Herodias” (2) be speaking about the daughter by using the name of her better-known mother, Herodias. +6:18 psjw rc://*/ta/man/translate/translate-kinship ἀδελφοῦ σου 1 See how you translated **brother** in [6:17](../06/17.md). Alternate translation: “of your older brother” +6:19-20 lj6s rc://*/ta/man/translate/translate-versebridge ἡ δὲ Ἡρῳδιὰς ἐνεῖχεν αὐτῷ, καὶ ἤθελεν αὐτὸν ἀποκτεῖναι, καὶ οὐκ ἠδύνατο & ὁ γὰρ Ἡρῴδης ἐφοβεῖτο τὸν Ἰωάννην, εἰδὼς αὐτὸν ἄνδρα δίκαιον καὶ ἅγιον, καὶ συνετήρει αὐτόν; καὶ ἀκούσας αὐτοῦ, πολλὰ ἠπόρει, καὶ ἡδέως αὐτοῦ ἤκουεν 1 If it would be helpful to your readers, you could combine [6:19](../06/19.md) and [6:20](../06/20.md) into a verse bridge, as the UST does, in order to include the reasons why Herodias **was not able** to kill John before stating that she was not able to kill him. Alternate translation: “But Herodias was angry with him and was wanting to kill him. But Herod was fearing John, knowing him {to be} a righteous and holy man, and he was keeping him safe, and having heard him, he was greatly perplexed, yet he was listening to him gladly. So, Herodias was not able to kill him” +6:19 x35v rc://*/ta/man/translate/figs-metonymy ἤθελεν αὐτὸν ἀποκτεῖναι 1 Here Mark implies that Herodias wanted to send someone to **kill** John. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “was wanting to have him killed” or “was wanting to have Herod’s soldiers kill him” +6:19 ujer rc://*/ta/man/translate/grammar-connect-words-phrases καὶ 2 Here, the word **and** introduces Herodias could actually do in contrast with what she wanted to do. If it would be helpful in your language, you could use a word or phrase that introduces this kind of contrast. Alternate translation: “but” +6:19 ft31 rc://*/ta/man/translate/figs-ellipsis οὐκ ἠδύνατο 1 Mark is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “she was not able to kill him” +6:20 lmbc rc://*/ta/man/translate/grammar-connect-logic-result γὰρ 1 Here, the word **For** introduces a reason why Herodias was not able to kill John. If it would be helpful in your language, you could use a word or phrase that introduces a reason or basis for something, or you could leave **For** untranslated. Alternate translation: “which was because” or “since” +6:20 k13z rc://*/ta/man/translate/figs-explicit συνετήρει αὐτόν 1 Here Mark implies that Herod kept John **safe** while he was in jail. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “he was keeping him safe in prison” +6:20 zcw0 rc://*/ta/man/translate/translate-textvariants πολλὰ ἠπόρει 1 Many ancient manuscripts read **he was greatly perplexed**. The ULT follows that reading. Other ancient manuscripts read “he was doing many things.” If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. +6:20 kciv rc://*/ta/man/translate/figs-activepassive πολλὰ ἠπόρει 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was what John said. Alternate translation: “what John said perplexed him greatly” +6:20 l3mo rc://*/ta/man/translate/grammar-connect-words-phrases καὶ 4 Here, the word **and** introduces how Herod listened to John in contrast with how he was **perplexed**. If it would be helpful in your language, you could use a word or phrase that introduces this kind of contrast. Alternate translation: “yet” +6:21 l96u rc://*/ta/man/translate/figs-explicit γενομένης ἡμέρας εὐκαίρου 1 Here Mark implies that it was **an opportune day** for Herodias to convince Herod to have John executed. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “a good opportunity for Herodias to kill John having come” or “a day having come when it was a good time for Herodias to have Herod execute John” +6:21 m54q rc://*/ta/man/translate/figs-explicit δεῖπνον ἐποίησεν 1 Here Mark implies that Herod had his servants make **a dinner**. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “had his servants make a dinner” +6:21 vg8x rc://*/ta/man/translate/translate-unknown τοῖς γενεσίοις αὐτοῦ 1 In some cultures, people celebrate a **birthday**, the day that someone was born. If your readers would not be familiar with this type of celebration, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “for his birthday celebration” or “for celebrations on the anniversary of his birth” +6:21 kxru rc://*/ta/man/translate/figs-explicit τοῖς μεγιστᾶσιν αὐτοῦ 1 Here, the phrase **his great ones** refers to the important people in Herod’s court. They were probably high-ranking officials who served under Herod. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “his high-ranking courtiers” or “the important people in his court” +6:21 s0y7 rc://*/ta/man/translate/figs-metaphor τοῖς πρώτοις τῆς Γαλιλαίας 1 Here, Mark refers to important or respected people as if they were **first**. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “the respected of Galilee” or “the significant ones of Galilee” +6:21 eouo rc://*/ta/man/translate/figs-nominaladj τοῖς πρώτοις 1 Mark is using the adjective **first** as a noun to mean first people. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “for the first people” or “for the people who were first” +6:22 mjaj rc://*/ta/man/translate/writing-participants καὶ εἰσελθούσης τῆς θυγατρὸς αὐτοῦ Ἡρῳδιάδος, καὶ ὀρχησαμένης καὶ ἀρεσάσης τῷ Ἡρῴδῃ καὶ τοῖς συνανακειμένοις & ὁ βασιλεὺς 1 Here Mark introduces Herod’s **daughter** as a new character in the story. Use a natural form in your language for introducing a new character. Alternate translation: “a young woman entered. She was his daughter, of Herodias. She danced and pleased Herod and the ones reclining to eat with him, so the king” +6:22 qd9c rc://*/ta/man/translate/translate-textvariants τῆς θυγατρὸς αὐτοῦ Ἡρῳδιάδος 1 Some ancient manuscripts read **his daughter, of Herodias**. The ULT follows that reading. Other ancient manuscripts read “the daughter of Herodias herself.” If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. +6:22 a1d7 rc://*/ta/man/translate/figs-explicit τῆς θυγατρὸς αὐτοῦ Ἡρῳδιάδος 1 The phrase translated **his daughter, of Herodias** could indicate that: (1) the young woman, who is not named, was the **daughter** of **Herodias** and so also Herod’s step-daughter. Alternate translation: “the daughter of Herodias, Herod’s step-daughter” (2) the young woman, named Herodias, was the **daughter** of Herod. She had the same name as the woman Herod had married. Alternate translation: “Herod’s daughter Herodias” +6:22 tni8 rc://*/ta/man/translate/figs-explicit τοῖς συνανακειμένοις 1 In Herod’s culture, people would usually recline, or lay on one side, at a table when they were eating. If it would be helpful in your language, you could refer to the position in which people eat in your culture, or you could just refer to eating. Alternate translation: “the ones sitting down to eat with him” or “the ones eating with him” +6:22 cxf5 rc://*/ta/man/translate/figs-quotations εἶπεν & τῷ κορασίῳ, αἴτησόν με ὃ ἐὰν θέλῃς, καὶ δώσω σοι 1 It may be more natural in your language to have an indirect quotation here. Alternate translation: “told the girl that she should him whatever she desired, and he would give it to her” +6:22 mpv4 rc://*/ta/man/translate/figs-explicit τῷ κορασίῳ 1 Here, the word **girl** refers to a woman who has reached puberty but who is still young, probably between 12 and 20 years old. Use a word in your language that refers generally to a young woman who has reached puberty. Alternate translation: “to the young lady” 6:22 jmdl rc://*/ta/man/translate/figs-yousingular αἴτησόν & θέλῃς & σοι 1 Because Herod is speaking to the girl, the command **Ask** and the word **you** throughout this verse are singular. +6:23 tvwj rc://*/ta/man/translate/figs-quotations αὐτῇ, ὅτι ἐάν με αἰτήσῃς, δώσω σοι, ἕως ἡμίσους τῆς βασιλείας μου 1 It may be more natural in your language to have an indirect quotation here. Alternate translation: “her that if she asked him, he would give it to her, up to half of his kingdom” 6:23 er6j rc://*/ta/man/translate/figs-yousingular αἰτήσῃς & σοι 1 Because Herod is speaking to the girl, the word **you** is singular throughout this verse. -6:25 caz0 εὐθὺς & μετὰ σπουδῆς & ἐξαυτῆς 1 The words **immediately**, **with haste**, and **at once** all communicate a sense of urgency. Make sure to communicate this urgency in your language. -6:25 ap2w rc://*/ta/man/translate/figs-explicit δῷς μοι 1 The implication is that the daughter of Herodias wants King Herod to have someone cut off John the Baptizer’s head and then give it to her. You can include this information if that would be helpful to your readers. Alternate translation: “you cut off John’s head and bring it to me” +6:23 vwbx rc://*/ta/man/translate/figs-hyperbole ἕως ἡμίσους τῆς βασιλείας μου 1 Herod says **up to half of my kingdom** here as an overstatement for emphasis. He means that he will definitely give the young woman what she asks for. If it would be helpful in your language, you could use a form that indicates that Herod is making an overstatement, or you could express the idea more generally. Alternate translation: “even if it were up to half of my kingdom” or “no matter how valuable” or “even if it is very difficult to give” +6:24 fn58 rc://*/ta/man/translate/figs-go ἐξελθοῦσα 1 In a context such as this, your language might say “come” instead of **gone**. Alternate translation: “having come out” +6:24 b57y rc://*/ta/man/translate/figs-quotations εἶπεν τῇ μητρὶ αὐτῆς, τί αἰτήσωμαι? ἡ δὲ εἶπεν, τὴν κεφαλὴν Ἰωάννου τοῦ βαπτίζοντος 1 It may be more natural in your language to have indirect quotations here. Alternate translation: “she asked her mother what she should ask. And her mother said that she should ask for the head of John the Baptist” +6:24 wlxm rc://*/ta/man/translate/figs-explicit τῇ μητρὶ αὐτῆς 1 Here Mark implies that **her mother** is Herodias, Herod’s wife. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “to Herodias, her mother” +6:24 skbr rc://*/ta/man/translate/figs-ellipsis τὴν κεφαλὴν Ἰωάννου τοῦ βαπτίζοντος 1 The mother is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “You should ask for the head of John the Baptist” +6:24 v8ci rc://*/ta/man/translate/figs-explicit τὴν κεφαλὴν Ἰωάννου τοῦ βαπτίζοντος 1 Here the mother is implying that the daughter should ask King Herod to behead **John the Baptist** and then present his severed **head** to her. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “The head of John Baptist after he has been beheaded” or “The head of John the Baptist severed from his body” +6:25 caz0 μετὰ σπουδῆς 1 If your language does not use an abstract noun for the idea of **haste**, you could express the same idea in another way. Alternate translation: “quickly” or “hurriedly” +6:25 v2q6 rc://*/ta/man/translate/writing-quotations λέγουσα 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “and she said” +6:25 ap2w rc://*/ta/man/translate/figs-explicit θέλω ἵνα ἐξαυτῆς δῷς μοι ἐπὶ πίνακι τὴν κεφαλὴν Ἰωάννου τοῦ Βαπτιστοῦ 1 Here the woman implies that she wants Herod to have John killed by having his **head** cut off and brought to her. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “I desire that you would have one of your soldiers at once behead John the Baptist and then give me his head here on a platter” 6:25 h3x7 rc://*/ta/man/translate/figs-yousingular δῷς 1 Because the girl is speaking to Herod, the word **you** is singular. -6:26 c1gn rc://*/ta/man/translate/figs-explicit διὰ τοὺς ὅρκους καὶ τοὺς συνανακειμένους 1 If it would be helpful in your language, you could state clearly the content of the **oaths**, and the relationship between the **oaths** and the dinner guests. Alternate translation: “because his dinner guests had heard him make the oaths that he would give her anything she asked for” -6:34 j1td rc://*/ta/man/translate/figs-simile ἦσαν ὡς πρόβατα μὴ ἔχοντα ποιμένα 1 Jesus compares the people to **sheep**, which are confused and vulnerable when they do not have their **shepherd** to lead them. If it would be helpful in your language, you could use an equivalent expression from your culture or use plain language. Alternate translation: “they were confused when they did not have someone to lead them” -6:35 sei9 rc://*/ta/man/translate/figs-idiom ἤδη ὥρας πολλῆς γενομένης 1 This phrase means it was the day was nearly ended. If it would be helpful in your language, you could use an equivalent idiom or use plain language. Alternate translation: “near the end of the day” or “toward evening” -6:35 hz4h ἔρημός ἐστιν ὁ τόπος 1 The phrase **This place is desolate** means that there were no people or very few people in that place. See how you translated the similar phrase in [Mark 6:31](../06/31.md). +6:25 icqi rc://*/ta/man/translate/translate-unknown πίνακι 1 A **platter** is a large, flat serving dish. If your readers would not be familiar with this type of dish, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “a tray” or “a large serving plate” +6:26 lh9k περίλυπος γενόμενος 1 Alternate translation: “feeling very sorry” +6:26 c1gn rc://*/ta/man/translate/figs-explicit διὰ τοὺς ὅρκους καὶ τοὺς συνανακειμένους 1 Here Mark indicates two reasons why Herod kept his word. First, he had made **oaths** that he did not want to break. Second, he had promised in front of **the ones reclining to eat with him**, and it would be embarrassing and shameful to break his promise when everyone had heard it. If it would be helpful in your language, you could make these reasons more explicit. Alternate translation: “because he had used oaths and because the ones reclining to eat with him had heard what he promised” +6:26 gtal rc://*/ta/man/translate/figs-explicit τοὺς συνανακειμένους 1 In Jesus’ culture, people would usually recline, or lay on one side, at a table when they were eating. If it would be helpful in your language, you could refer to the position in which people eat in your culture, or you could just refer to eating. See how you translated this phrase in [6:22](../06/22.md). Alternate translation: “the ones sitting down to eat with him” or “the ones eating with him” +6:26 mu7i rc://*/ta/man/translate/figs-doublenegatives οὐκ ἠθέλησεν ἀθετῆσαι αὐτήν 1 If it would be clearer in your language, you could use a positive expression to translate this double negative that consists of the negative particle **not** and the negative verb **refuse**. Alternate translation: “had to allow it” or “was compelled to do what she asked” +6:27 xmyz rc://*/ta/man/translate/figs-events ἀποστείλας & σπεκουλάτορα, ἐπέταξεν ἐνέγκαι τὴν κεφαλὴν αὐτοῦ 1 If it would be more natural in your language, you could reverse the order of these clauses, since the second clause describes what the king **commanded** before he **sent** the executioner. Alternate translation: “having commanded an executioner to bring his head, sent him off” +6:27 kx53 rc://*/ta/man/translate/translate-unknown σπεκουλάτορα 1 An **executioner** is a soldier who executes people for his commander. If your readers would not be familiar with this type of soldier, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “one of his soldiers” +6:27 k89i rc://*/ta/man/translate/figs-explicit ἐνέγκαι τὴν κεφαλὴν αὐτοῦ 1 Here Mark implies that Herod commanded the executioner to cut off John’s **head** and then **bring** it. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “to behead John Baptist and then to bring his head” or “to bring the head of John the Baptist severed from his body” +6:28 jeax rc://*/ta/man/translate/translate-unknown πίνακι 1 See how you translated the word **platter** in [6:25](../06/25.md). Alternate translation: “a tray” or “a large serving plate” +6:28 a2bs rc://*/ta/man/translate/figs-explicit τῷ κορασίῳ & τὸ κοράσιον 1 See how you translated **girl** in [6:22](../06/22.md). Alternate translation: “to the young lady … the young lady” +6:29 uzl4 rc://*/ta/man/translate/figs-explicit ἦλθον 1 Here Mark implies that John’s disciples went to the jail where John had been imprisoned. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “came to the place where John had been imprisoned” +6:29 k77n rc://*/ta/man/translate/figs-go ἦλθον 1 In a context such as this, your language might say “went” instead of **came**. Alternate translation: “went” +6:30 u01i rc://*/ta/man/translate/writing-newevent καὶ 1 Here, the word **And** introduces the next major event in the story. This event continues the story about how Jesus sent the twelve apostles out to drive out demons and to preach (see [6:7–13](../06/07.md)). If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **And** untranslated. Make sure that it is clear that Mark is continuing the story from earlier in the chapter. Alternate translation: “Now to return to the story,” or “Now” +6:30 cq4u rc://*/ta/man/translate/figs-activepassive συνάγονται 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “gather together” or “assemble” +6:30 ixz3 rc://*/ta/man/translate/translate-tense συνάγονται 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “were gathered together” +6:30 v44x rc://*/ta/man/translate/figs-explicitinfo πάντα ὅσα ἐποίησαν καὶ ὅσα ἐδίδαξαν 1 The expression **everything, as much as they did and as much as they taught** contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. Alternate translation: “as much as they did and taught” +6:31 o97p rc://*/ta/man/translate/grammar-connect-logic-result καὶ λέγει αὐτοῖς, δεῦτε ὑμεῖς αὐτοὶ κατ’ ἰδίαν εἰς ἔρημον τόπον, καὶ ἀναπαύσασθε ὀλίγον & ἦσαν γὰρ οἱ ἐρχόμενοι καὶ οἱ ὑπάγοντες πολλοί, καὶ οὐδὲ φαγεῖν εὐκαίρουν 1 If it would be more natural in your language, you could reverse the order of these sentences, since the second sentence gives the reason for the result that the firs sentence describes. Alternate translation: “And the ones coming and the ones going were many, and they were not even having opportunity to eat. Therefore, he says to them, ‘You yourselves, come by yourselves to a desolate place and rest a little while.’” +6:31 vw04 rc://*/ta/man/translate/translate-tense λέγει 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “he said” +6:31 bpmv rc://*/ta/man/translate/figs-rpronouns ὑμεῖς αὐτοὶ 1 Jesus uses the word **yourselves** to emphasize that he wants the disciples to come with him. Use a way that is natural in your language to indicate this significance. Alternate translation: “As for you” +6:31 vu17 rc://*/ta/man/translate/figs-explicit οἱ ἐρχόμενοι καὶ οἱ ὑπάγοντες 1 Here Mark means that many people were visiting the place where Jesus and the disciples were. Many people were visiting and many others were leaving all the time. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “the people visiting that place and then leaving” or “the people who were there” +6:31 y7sq rc://*/ta/man/translate/figs-abstractnouns οὐδὲ φαγεῖν εὐκαίρουν 1 If your language does not use an abstract noun for the idea of **opportunity**, you could express the same idea in another way. Alternate translation: “they could not even find time to eat” or “they were so busy that they could not eat” +6:32 dhhr rc://*/ta/man/translate/figs-go ἀπῆλθον 1 In a context such as this, your language might say “came” instead of **went**. Alternate translation: “they came away” +6:32 exy5 rc://*/ta/man/translate/figs-genericnoun τῷ πλοίῳ 1 Here, the phrase **the boat** could refer to: (1) a boat, without specifying which one. Alternate translation: “a certain boat” (2) the same boat that Jesus and his disciples used in [5:21](../05/21.md). Alternate translation: “the same boat they had used earlier” +6:33 bi18 rc://*/ta/man/translate/figs-explicit εἶδον αὐτοὺς ὑπάγοντας, καὶ ἐπέγνωσαν πολλοί 1 The word **many** could go with: (1) just **knew**. Alternate translation: “people saw them leaving, and many people knew” (2) both **saw** and **knew**. Alternate translation: “many saw them leaving and knew” +6:33 yq0y rc://*/ta/man/translate/writing-pronouns εἶδον 1 Here, the pronoun **they** refers to people in general. If it would be helpful in your language, you could use a word or phrase that refers generally to people. Alternate translation: “some saw” or “people who were there saw” +6:33 b5hj rc://*/ta/man/translate/figs-nominaladj πολλοί 1 Mark is using the adjective **many** as a noun to mean many people. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “many people” +6:33 tekx rc://*/ta/man/translate/figs-explicit ἐπέγνωσαν 1 Here Mark could be implying that they **knew**: (1) that Jesus and his disciples were the ones who were **leaving**. Alternate translation: “recognized them” (2) where Jesus and disciples were going. Alternate translation: “realized where they were going” +6:33 ec62 rc://*/ta/man/translate/figs-explicitinfo πεζῇ & συνέδραμον ἐκεῖ 1 The expression **on foot** contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. Alternate translation: “they ran there together” +6:33 lxrx rc://*/ta/man/translate/figs-explicit ἀπὸ πασῶν τῶν πόλεων 1 Here Matthew refers to the cities near where Jesus and the disciples had been. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “from all the cities in that region” or “from all the nearby cities” +6:34 u25j rc://*/ta/man/translate/figs-explicit ἐξελθὼν 1 Here Mark implies that Jesus came out of the boat in which he and the disciples were sailing. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “having come out of the boat” or “having disembarked” +6:34 t449 rc://*/ta/man/translate/figs-go ἐξελθὼν 1 In a context such as this, your language might say “gone” instead of **come**. Alternate translation: “having gone out” +6:34 jdg3 rc://*/ta/man/translate/grammar-connect-logic-result ἐσπλαγχνίσθη ἐπ’ αὐτοὺς, ὅτι ἦσαν ὡς πρόβατα μὴ ἔχοντα ποιμένα 1 If it would be more natural in your language, you could reverse the order of these clauses, since the second clause gives the reason for the result that the first clause describes. Alternate translation: “because they were like sheep not having a shepherd, he had compassion on them” +6:34 sh2g rc://*/ta/man/translate/figs-abstractnouns ἐσπλαγχνίσθη ἐπ’ 1 If your language does not use an abstract noun for the idea of **compassion**, you could express the same idea in another way. Alternate translation: “he sympathized with” +6:34 j1td rc://*/ta/man/translate/figs-simile ὅτι ἦσαν ὡς πρόβατα μὴ ἔχοντα ποιμένα 1 Here Mark compares the people who were there to **sheep** who do not have **a shepherd**. Just as **sheep** without **a shepherd** have no one to lead and take care of them, so the people have no one to lead and take care of them. If it would be helpful in your language, you could state the meaning of the simile more explicitly. Alternate translation: “because, like sheep without a shepherd, they did not know what to do or where to go” +6:35 sei9 rc://*/ta/man/translate/figs-idiom ἤδη ὥρας πολλῆς γενομένης & ἤδη ὥρα πολλή 1 When Mark says that an **hour** is **much**, he means that it is a time later in the day, probably soon before sunset. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “the late afternoon having already arrived … the late afternoon is already here” or “the evening having almost come … the evening is almost here” +6:35 hz4h rc://*/ta/man/translate/figs-go προσελθόντες 1 In a context such as this, your language might say “gone” instead of **come**. Alternate translation: “having gone” 6:36 zrnd rc://*/ta/man/translate/figs-yousingular ἀπόλυσον αὐτούς 1 Because the disciples are speaking to Jesus, the command **Send them away** is singular. -6:37 cts5 rc://*/ta/man/translate/figs-rquestion ἀπελθόντες, ἀγοράσωμεν δηναρίων διακοσίων ἄρτους, καὶ δώσομεν αὐτοῖς φαγεῖν? 1 The disciples ask this question to say that there is no way they could afford to buy enough food for this crowd. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “We could not buy enough bread to feed this crowd even if we had two hundred denarii!” -6:37 wowk rc://*/ta/man/translate/figs-hypo ἀπελθόντες, ἀγοράσωμεν δηναρίων διακοσίων ἄρτους, καὶ δώσομεν αὐτοῖς φαγεῖν 1 The disciples are using a hypothetical situation to express how expensive it would be to buy enough food for all of the people. Use the natural form in your language for expressing a hypothetical situation. Alternate translation: “Suppose we had 200 denarii. Even that amount of money would not be sufficient to buy enough food from the market to feed all of these people” or “Suppose we go out to the market, how could we afford to spend 200 denarii on food to feed all of these people” -6:37 hs21 rc://*/ta/man/translate/translate-bmoney δηναρίων διακοσίων 1 The singular form of the word **denarii** is “denarius.” A denarius was a Roman silver coin worth one day’s wages for a laborer. Alternate translation: “200 days’ wages worth” -6:37 c65w rc://*/ta/man/translate/translate-numbers δηναρίων διακοσίων 1 Alternate translation: “two hundred denarii” -6:39 xgb6 rc://*/ta/man/translate/translate-unknown τῷ χλωρῷ χόρτῳ 1 Describe the **grass** with the word used in your language to describe healthy grass, which may or may not be the color **green**. -6:40 e4cb rc://*/ta/man/translate/figs-explicit πρασιαὶ πρασιαὶ, κατὰ ἑκατὸν καὶ κατὰ πεντήκοντα 1 The phrase **according to hundreds and according to fifties** refers to the number of people in each of the groups. If it would be helpful in your language, you could state this explicitly. Alternate translation: “in groups of a hundred people and in groups of fifty people” -6:41 l8q3 rc://*/ta/man/translate/figs-explicit ἀναβλέψας εἰς τὸν οὐρανὸν 1 The phrase **having looked up to heaven** means that Jesus **looked up** toward the sky, which is associated with the place where God lives. If it would be helpful in your language, you could say that explicitly. Alternate translation: “after Jesus looked up to the sky” -6:44 v4m3 rc://*/ta/man/translate/translate-numbers πεντακισχίλιοι ἄνδρες 1 Alternate translation: “five thousand men” -6:44 deov rc://*/ta/man/translate/writing-background καὶ ἦσαν οἱ φαγόντες τοὺς ἄρτους, πεντακισχίλιοι ἄνδρες 1 Mark provides this background information about Jesus’ location to help readers understand how many people they fed. Use the natural form in your language for expressing background information. -6:44 u413 rc://*/ta/man/translate/figs-explicit ἦσαν οἱ φαγόντες τοὺς ἄρτους, πεντακισχίλιοι ἄνδρες 1 The number of women and children was not counted. If it would not be understood that women and children were present, that can be made explicit. Alternate translation: “there were 5,000 men who ate the loaves. They did not even count the women and children” -6:45 y3ve rc://*/ta/man/translate/translate-names Βηθσαϊδάν 1 The word **Bethsaida** is the name of a town on the northern shore of the Sea of Galilee. -6:48 g7ka rc://*/ta/man/translate/translate-unknown τετάρτην φυλακὴν τῆς νυκτὸς 1 The term **the fourth watch of the night** refers to the time between 3 AM and sunrise. If your reader would not be familiar with this, you could state this explicitly. -6:50 et5c rc://*/ta/man/translate/figs-parallelism θαρσεῖτε, ἐγώ εἰμι; μὴ φοβεῖσθε 1 The phrases **Take courage** and **Do not be afraid** are similar in meaning. Jesus uses both phrases in order to emphasize to his disciples that they do not need to be afraid. These two phrases can be combined into one phrase if it would be helpful in your language. Alternate translation: “I am not a ghost! It is I, Jesus!” -6:52 m53m rc://*/ta/man/translate/figs-metonymy ἐπὶ τοῖς ἄρτοις 1 Here the phrase **about the loaves** refers to when Jesus multiplied the loaves of bread. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “what it meant when Jesus multiplied the loaves of bread” or “what it meant when Jesus caused the few loaves to become many” -6:52 t1qb rc://*/ta/man/translate/figs-metaphor ἦν αὐτῶν ἡ καρδία πεπωρωμένη 1 Their stubborn attitude is spoken of as if **their heart had been hardened**. If the **heart** is not the body part your culture uses to refer to a person’s will, consider using whichever organ your culture would use for this image. Alternately, you could use plain language to express this idea. Alternate translation: “they had become stubborn” -6:52 m7yv rc://*/ta/man/translate/grammar-collectivenouns αὐτῶν ἡ καρδία 1 In this verse, the word **heart** is singular in form, but it refers to all of their hearts as a group. If this would confuse your readers, you could use the plural form. Alternate translation: “their hearts” -6:53 p316 rc://*/ta/man/translate/translate-names Γεννησαρὲτ 1 The word **Gennesaret** is the name of the region to the northwest of the Sea of Galilee. -6:55 d9k9 περιέδραμον & ἤκουον 1 Both occurrences of the word **they** in this verse refer to the people who recognized Jesus, not to the disciples. -6:56 gi6y ἐτίθεσαν 1 Here, **they** refers to the people. It does not refer to Jesus’ disciples. -6:56 y6hs rc://*/ta/man/translate/figs-nominaladj τοὺς ἀσθενοῦντας 1 The phrase **the sick** refers to sick people. If it would be helpful in your language, you could state it explicitly. Alternate translation: “the sick people” -6:56 bqzf rc://*/ta/man/translate/figs-parallelism εἰς κώμας, ἢ εἰς πόλεις, ἢ εἰς ἀγροὺς 1 These three phrases mean basically the same thing. The second and third emphasize the meaning of the first by repeating the same idea with different words. If the repetition might be confusing, you could connect the phrases with a word other than **and** in order to show that the second phrase is repeating the first one, not saying something additional. Alternate translation: “any village and city, or even in the rural area” +6:36 ruhn rc://*/ta/man/translate/figs-imperative ἀπόλυσον αὐτούς 1 This is an imperative, but it communicates a polite request rather than a command. Use a form in your language that communicates a polite request. It may be helpful to add an expression such as “please” to make this clear. Alternate translation: “We ask that you send the them away” +6:36 essv rc://*/ta/man/translate/figs-merism τοὺς κύκλῳ ἀγροὺς καὶ κώμας 1 Here, Mark is referring to that whole region by naming its two primary parts, the **countryside** and the **villages**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the whole surrounding area” +6:37 cxcw rc://*/ta/man/translate/grammar-connect-logic-contrast δὲ 1 Here, the word **But** introduces what Jesus says in a contrast with what the disciples asked him to do. If it would be helpful in your language, you could use a word or phrase that introduces this kind of contrast, or you could leave **But** untranslated. Alternate translation: “However,” +6:37 odj6 rc://*/ta/man/translate/translate-tense λέγουσιν 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “they said” +6:37 cts5 rc://*/ta/man/translate/figs-rquestion ἀπελθόντες, ἀγοράσωμεν δηναρίων διακοσίων ἄρτους, καὶ δώσομεν αὐτοῖς φαγεῖν? 1 The disciples are using the question form to show that Jesus’ command is absurd or impossible. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “We cannot go away and buy 200 denarii of bread and give it to them to eat.” or “We could not go away and buy enough bread to give to them to eat even if we had 200 denarii!” +6:37 c65w rc://*/ta/man/translate/figs-possession δηναρίων διακοσίων ἄρτους 1 Here, the disciples are using the possessive form to describe **bread** that is worth **200 denarii**. If this is not clear in your language, you could express the idea in another way. Alternate translation: “bread worth 200 denarii” or “bread with 200 denarii” +6:37 hs21 rc://*/ta/man/translate/translate-bmoney δηναρίων διακοσίων 1 The word **denarii** refers to silver coins, each equivalent to about one day’s wage for a hired worker. You could try to express this amount in terms of current monetary values, but that might cause your Bible translation to become outdated and inaccurate, since those values can change over time. So instead you might state something more general or give the equivalent in wages. Alternate translation: “200 silver coins” or “200 days’ wages” +6:38 rw5z rc://*/ta/man/translate/grammar-connect-logic-contrast δὲ 1 Here, the word **But** introduces what Jesus says in a contrast with what the disciples just implied about how impossible it would be for them to feed everyone. If it would be helpful in your language, you could use a word or phrase that introduces this kind of contrast, or you could leave **But** untranslated. Alternate translation: “However,” +6:38 si8l rc://*/ta/man/translate/translate-tense λέγει & λέγουσιν 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “said … they said” +6:38 b90s rc://*/ta/man/translate/translate-unknown ἄρτους 1 The word **loaves** refers to loaves of bread, which are lumps of flour dough that a person has shaped and baked. If your readers would not be familiar with this type of bread, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “large chunks of bread” +6:38 n83x rc://*/ta/man/translate/figs-explicit ὑπάγετε, ἴδετε 1 Here Jesus commands to the disciples to **Go** to where they kept their food and **See** how much they have. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “Check your supplies and note what you have” or “Go to where you keep your food and see what is there” +6:38 ssyv rc://*/ta/man/translate/figs-explicit γνόντες 1 Here Mark implies that they knew how many loaves of bread they had. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “having known how many loaves they had” +6:38 d7u5 rc://*/ta/man/translate/figs-ellipsis πέντε καὶ δύο ἰχθύας 1 The disciples are leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “We have five loaves, and we also have two fish” +6:39 z5pu rc://*/ta/man/translate/writing-pronouns ἐπέταξεν αὐτοῖς ἀνακλῖναι πάντας 1 The pronoun **them** could refer to: (1) **all** the people who were there. In this case, Jesus directly commanded the crowd **to recline**. Alternate translation: “he commanded the whole crowd to recline” (2) the disciples, who them told **all** the people who were there **to recline**. In this case, Jesus commands the disciples, who command the crowd. Alternate translation: “he commanded the disciples to have all the people recline” +6:39 dfv0 rc://*/ta/man/translate/figs-quotations αὐτοῖς ἀνακλῖναι πάντας, συμπόσια συμπόσια ἐπὶ τῷ χλωρῷ χόρτῳ 1 It may be more natural in your language to have a direct quotation here. Alternate translation: “them all, ‘Recline group by group on the green grass’” +6:39 cys0 rc://*/ta/man/translate/figs-explicit ἀνακλῖναι 1 In Jesus’ culture, people would usually **recline**, or lay on one side, when they were eating. If it would be helpful in your language, you could refer to the position in which people eat in your culture, or you could just refer to eating. Alternate translation: “to sit down to eat” or “to get ready to eat” +6:39 rr46 rc://*/ta/man/translate/figs-idiom συμπόσια συμπόσια 1 Here, the phrase **group by group** indicates that the people were supposed to sit down in many smaller groups of people. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “in many smaller groups” or “in separate groups” +6:39 xgb6 rc://*/ta/man/translate/translate-unknown τῷ χλωρῷ χόρτῳ 1 Mark describes the **grass** as **green** because it was growing and healthy. If your readers would not be familiar with **green grass**, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “the growing grass” or “the healthy grass”\n +6:40 g8dc rc://*/ta/man/translate/figs-explicit ἀνέπεσαν 1 See how you translated “recline” in [6:39](../06/39.md). Alternate translation: “they sat down to eat” or “they got ready to eat” +6:40 e4cb rc://*/ta/man/translate/figs-idiom πρασιαὶ πρασιαὶ, κατὰ ἑκατὸν καὶ κατὰ πεντήκοντα 1 The phrase **according to hundreds and according to fifties** refers to the number of people in each of the groups. In other words, some groups had a hundred people in them, and other groups had fifty people in them. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “in groups of 100 people and in groups of 50 people” or “group by group, some with 100 people and some with 50 people” +6:40 wls7 rc://*/ta/man/translate/figs-idiom πρασιαὶ πρασιαὶ 1 See how you translated **group by group** in [6:39](../06/39.md). Alternate translation: “in many smaller groups” or “in separate groups” +6:41 lydm rc://*/ta/man/translate/translate-unknown ἄρτους & τοὺς ἄρτους 1 See how you translated **loaves** in [6:38](../06/38.md). Alternate translation: “large chunks of bread … the large chunks of bread” +6:41 l8q3 rc://*/ta/man/translate/translate-symaction ἀναβλέψας εἰς τὸν οὐρανὸν 1 In Jesus’ culture, most people thought that **heaven** was up above the earth. Looking up towards **heaven** was a common posture for someone who was praying. If it would be helpful in your language, you could refer to a common posture for prayer in your culture, or you could explain the meaning of this posture. Alternate translation: “having raised his arms in prayer” or “having looked up to heaven to pray” +6:41 b1yq rc://*/ta/man/translate/figs-explicit εὐλόγησεν 1 Here Mark could be implying that Jesus **blessed**: (1) God for providing the food. Alternate translation: “he blessed God” or “he praised God” (2) the food. Alternate translation: “he blessed the food” or “he asked God to make the food holy” +6:41 yrv9 rc://*/ta/man/translate/figs-explicit κατέκλασεν τοὺς ἄρτους 1 Here Mark means that Jesus **broke the loaves** of bread in **pieces** so that they could be served to the crowds. This was a normal practice in his culture. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “divided the loaves into servings” or “broke the loaves into smaller pieces” +6:41 uqzs rc://*/ta/man/translate/figs-explicit τοὺς δύο ἰχθύας ἐμέρισεν πᾶσιν 1 Here Mark implies that Jesus **divided the two fish** as he had divided the **loaves** among everyone. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “in the same way he divided the two fish among all” or “he broke the two fish and gave them to his disciples so that they might set them also before all” +6:41 q3mn rc://*/ta/man/translate/figs-nominaladj πᾶσιν 1 Mark is using the adjective **all** as a noun to mean all the people who were there. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “among all of them” +6:42 szop rc://*/ta/man/translate/writing-pronouns ἔφαγον πάντες 1 The pronoun **they** in the phrase **they all ate** refers to the crowds who were there. If this is not clear for your readers, you could refer to these people more directly. Alternate translation: “the crowds all ate” or “all the groups of people ate” +6:42 wi2u rc://*/ta/man/translate/figs-activepassive καὶ ἐχορτάσθησαν 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your languages. Alternative translation: “until they were full” +6:43 u5ha rc://*/ta/man/translate/translate-unknown κοφίνων 1 The word **baskets** refers to large circular containers that store food or other items. If your readers would not be familiar with this type of container, you could use the name of something similar in your area, or you could use a more general term. Alternate translation: “boxes” or “containers” +6:43 rw83 rc://*/ta/man/translate/figs-explicit κλάσματα & καὶ ἀπὸ τῶν ἰχθύων 1 Here Mark means that they filled the baskets with the leftovers from the meal, including **broken pieces** of bread and pieces **from the fish**. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “of broken pieces of bread and parts of fish” or “of leftover pieces of bread and fish” +6:44 deov rc://*/ta/man/translate/writing-background καὶ 1 Mark uses the word **And** to introduce background information that helps the readers understand how amazing what Jesus did was. The word does not introduce another event in the story. Use a natural form in your language for introducing background information. Alternate translation: “As for how many people were there,” or “In the end,” +6:44 v4m3 rc://*/ta/man/translate/translate-unknown τοὺς ἄρτους 1 See how you translated **loaves** in [6:38](../06/38.md). Alternate translation: “the large chunks of bread” +6:44 t68v rc://*/ta/man/translate/figs-synecdoche τοὺς ἄρτους 1 Mark is using **loaves** to represent all the food that they ate, including the bread and the fish. If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: “the food” or “the loaves and the fish” +6:44 u413 rc://*/ta/man/translate/figs-explicit ἦσαν & πεντακισχίλιοι ἄνδρες 1 Here Mark indicates that **5,000 men** ate the food that Jesus provided. He does not state whether there were other people there. If possible, use a phrase that refers to **5,000 men** without implying whether other people were there. If you must imply or state whether other people were there, you could: (1) indicate that there were women and children there who were not counted. Alternate translation: “were 5,000 men, and there were women and children there too” (2) indicate that only these men ate the food. Alternate translation: “were the 5,000 men who were there” +6:45 s6yp rc://*/ta/man/translate/writing-newevent καὶ εὐθὺς 1 Here, the phrase **And immediately** introduces the next major event in the story. Mark implies that this event began soon after the event he just finished narrating. If it would be helpful in your language, you could use a word or phrase that introduces the next event. Alternate translation: “Soon after that,” +6:45 o3wl rc://*/ta/man/translate/figs-explicit εἰς τὸ πέραν 1 Here Mark implies that the disciples are sailing **to the other side** of the Sea of Galilee. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “to the other side of the lake” or “across the sea to the opposite side” +6:45 y3ve rc://*/ta/man/translate/translate-names Βηθσαϊδάν 1 The word **Bethsaida** is the name of a town. It was located on the northern shore of the Sea of Galilee. +6:45 f3zr rc://*/ta/man/translate/translate-tense ἀπολύει τὸν ὄχλον 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “sent the crowd away” +6:46 hedu rc://*/ta/man/translate/writing-pronouns αὐτοῖς 1 The pronoun **them** could refer to: (1) the crowd that had eaten the bread and fish. Alternate translation: “to the crowd” (2) the disciples. Alternate translation: “to the disciples” +6:46 fovx rc://*/ta/man/translate/figs-extrainfo τὸ ὄρος 1 Mark does not clarify what **mountain** this is or how high up it is. If possible, use a general word for a hill or small mountain without indicating one particular place. Alternate translation: “a high place” or “a small mountain” +6:47 ff7u rc://*/ta/man/translate/figs-explicit ὀψίας γενομένης 1 Mark indicated that it was late in the day earlier in the story (see [6:35](../06/35.md)). Here, he uses a similar phrase but implies that it was later on in the evening. If it would be helpful in your language, you could use a word or phrase that describes a time later than the time described in [6:35](../06/35.md). Alternate translation: “when it was even later in the evening” or “further into the evening”\n +6:47 wczi rc://*/ta/man/translate/figs-explicit τὸ πλοῖον 1 Here Mark implies that **the boat** has the disciples in it. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “the boat with the disciples inside” +6:48 a0u7 rc://*/ta/man/translate/grammar-connect-logic-result αὐτοὺς βασανιζομένους ἐν τῷ ἐλαύνειν, ἦν γὰρ ὁ ἄνεμος ἐναντίος αὐτοῖς; καὶ 1 If it would be more natural in your language, you could reverse the order of these clauses, since the second clause gives the reason for the result that the first clause describes. Alternate translation: “that the wind was against them and so they were being tormented as they rowed,” +6:48 bz2f rc://*/ta/man/translate/figs-activepassive αὐτοὺς βασανιζομένους 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was the wind. Alternate translation: “the wind tormenting them” +6:48 co87 rc://*/ta/man/translate/figs-metaphor βασανιζομένους 1 Here Mark refers to how hard the disciples were working to row the boat against the wind as if they were **being tormented**. If it would be helpful in your language, you could use a comparable figure of speech or state the meaning plainly. Alternate translation: “working very hard” or “making almost no progress” +6:48 cd73 rc://*/ta/man/translate/translate-unknown ἐν τῷ ἐλαύνειν 1 When people row a boat, they stick long, flat pieces of wood, called oars, into the water and push or pull so that the boat moves. If your readers would not be familiar with this way of making a boat move, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “as they pushed the boat along with oars” or “as they worked to move the boat” +6:48 k087 rc://*/ta/man/translate/figs-explicit ἦν & ὁ ἄνεμος ἐναντίος αὐτοῖς 1 When**wind** is **against** people in a boat, that means that it is blowing directly opposite to the direction in which the boat is traveling. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “the wind was opposite to the direction they were sailing” or “the wind was blowing directly against them” +6:48 g7ka rc://*/ta/man/translate/translate-unknown περὶ τετάρτην φυλακὴν τῆς νυκτὸς 1 Here, the phrase **about the fourth watch of the night** refers to the period of time between 3:00 AM and 6:00 AM. If it would be helpful in your language, you could use a comparable phrase that refers to this period of time. Alternate translation: “in the last part of the night” or “shortly before dawn” +6:48 nbw8 rc://*/ta/man/translate/figs-go ἔρχεται 1 In a context such as this, your language might say “goes” instead of **comes**. Alternate translation: “he goes” +6:48 sjv5 rc://*/ta/man/translate/translate-tense ἔρχεται 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “he came” +6:48 wpbk rc://*/ta/man/translate/figs-explicit περιπατῶν ἐπὶ τῆς θαλάσσης 1 Here Mark means that Jesus was miraculously **walking** on the surface of **the sea**. He did not sink into the water. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “walking on the surface of the sea” or “miraculously walking on top of the sea” +6:48 b0vo rc://*/ta/man/translate/figs-explicit ἤθελεν παρελθεῖν αὐτούς 1 Here, the clause **he was wishing to pass by them** could indicate that: (1) Jesus intended to walk past them. Alternate translation: “he intended to pass them by” (2) it looked like Jesus was going to walk past them. Alternate translation: “he was about to pass by them” or “it looked like he was going to pass by them” +6:49-50 pi8v rc://*/ta/man/translate/translate-versebridge οἱ, δὲ ἰδόντες αὐτὸν ἐπὶ τῆς θαλάσσης περιπατοῦντα, ἔδοξαν ὅτι φάντασμά ἐστιν, καὶ ἀνέκραξαν & πάντες γὰρ αὐτὸν εἶδον, καὶ ἐταράχθησαν & ὁ δὲ εὐθὺς ἐλάλησεν μετ’ αὐτῶν, καὶ λέγει αὐτοῖς, θαρσεῖτε, ἐγώ εἰμι; μὴ φοβεῖσθε 1 If it would be helpful to your readers, you could combine [6:49](../06/49.md) and [6:50](../06/50.md) into a verse bridge, as the UST does, in order to give all the reasons why the disciples **cried out** before stating that they **cried out**. Alternate translation: “But they, having seen him walking on the sea, thought that he is a ghost. In fact, they all saw him and were troubled. So, they cried out. But immediately he spoke with them and says to them, ‘Take courage! It is I! Do not be afraid!’” +6:49 go9o rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the word **But** introduces the next thing that happened. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **But** untranslated. Alternate translation: “Then” +6:49 ddd6 rc://*/ta/man/translate/figs-explicit ἐπὶ τῆς θαλάσσης περιπατοῦντα 1 See how you translated this phrase in [6:48](../06/48.md). Alternate translation: “walking on the surface of the sea” or “miraculously walking on top of the sea” +6:49 xa2d rc://*/ta/man/translate/figs-quotations ἔδοξαν ὅτι φάντασμά ἐστιν 1 It may be more natural in your language to have a direct quotation here. Alternate translation: “thought, ‘He is a ghost,’” +6:49 e4o8 rc://*/ta/man/translate/translate-unknown φάντασμά 1 Here, the word **ghost** refers to a spiritual or supernatural being that people see. In Jesus’ culture, when people saw a **ghost**, they usually assumed that something bad was going to happen. If your readers would not be familiar with this type of unusual experience, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “an apparition” or “some powerful and dangerous being” +6:50 lr8l rc://*/ta/man/translate/grammar-connect-logic-result γὰρ 1 Here, the word **For** introduces a reason why the disciples cried out (see [6:49](../06/49.md)). If it would be helpful in your language, you could use a word or phrase that introduces a reason or basis for an action, or you could leave **For** untranslated. Alternate translation: “because” or “which they did because” +6:50 xph7 rc://*/ta/man/translate/figs-activepassive ἐταράχθησαν 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “were very nervous” or “were very anxious” +6:50 st68 rc://*/ta/man/translate/figs-explicitinfo ἐλάλησεν μετ’ αὐτῶν, καὶ λέγει αὐτοῖς 1 The expression **spoke with them and says to them** contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. Alternate translation: “says to them” or “spoke to them” +6:50 nue5 rc://*/ta/man/translate/translate-tense λέγει 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “he said” +6:50 et5c rc://*/ta/man/translate/figs-abstractnouns θαρσεῖτε 1 If your language does not use an abstract noun for the idea of **courage**, you could express the same idea in another way. Alternate translation: “Be courageous” +6:51 vfo6 rc://*/ta/man/translate/figs-explicitinfo λείαν ἐν ἑαυτοῖς ἐξίσταντο 1 The expression **they were very amazed within themselves** contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. Alternate translation: “they were very amazed” +6:51 s26w rc://*/ta/man/translate/figs-activepassive λείαν & ἐξίσταντο 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “they marveled very much” +6:52 etr1 rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 Here, the word **For** introduces an explanation about why the disciples reacted the way they did. If it would be helpful in your language, you could use a word or phrase that introduces an explanation, or you could leave **For** untranslated. Alternate translation: “They were so amazed because” or “They responded like that since” +6:52 m53m rc://*/ta/man/translate/figs-explicit οὐ & συνῆκαν ἐπὶ τοῖς ἄρτοις 1 Here Mark implies that they **did not understand** what Jesus’ miracle with **the loaves** indicated about him. In other words, when Jesus fed many people with just five **loaves**, it meant that he was a very powerful, special person. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “they did not understand what it meant when Jesus fed many people with the five loaves” or “they did not realize the significance of the miracle Jesus had performed with the loaves” +6:52 e5uu rc://*/ta/man/translate/translate-unknown τοῖς ἄρτοις 1 See how you translated **loaves** in [6:38](../06/38.md). Alternate translation: “large chunks of bread” +6:52 ufmh rc://*/ta/man/translate/grammar-connect-logic-contrast τοῖς ἄρτοις ἀλλ’ 1 Here, the word **but** introduces what was true about the disciples (they had hard hearts) in contrast with what they should have done (**understand about the loaves**). If it would be helpful in your language, you could use a word or phrase that introduces this kind of contrast, or you could leave **but** untranslated. Alternate translation: “the loaves; instead,” +6:52 t1qb rc://*/ta/man/translate/figs-metaphor ἦν αὐτῶν ἡ καρδία πεπωρωμένη 1 Here, Mark is speaking of the disciples’ **heart** as if it **were having been hardened**. He means that the disciples were stubborn and refused to listen and learn. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “they were being stubborn” or “they were unwilling to pay attention” +6:52 lxd1 rc://*/ta/man/translate/figs-activepassive ἦν αὐτῶν ἡ καρδία πεπωρωμένη 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, you could indicate that it was the disciples themselves. Alternate translation: “their hearts had become hard” or “they had hardened their hearts” +6:52 m7yv rc://*/ta/man/translate/grammar-collectivenouns αὐτῶν ἡ καρδία 1 If it would not be natural in your language to speak as if a group of people had only one **heart**, you could use the plural form of that word in your translation. Alternate translation: “their hearts” +6:53 twem rc://*/ta/man/translate/figs-explicit διαπεράσαντες 1 Mark implies that they **crossed over** the Sea of Galilee. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “having crossed over the lake” +6:53 bxnf rc://*/ta/man/translate/figs-go ἦλθον 1 In a context such as this, your language might say “went” instead of **came**. Alternate translation: “they went” +6:53 p316 rc://*/ta/man/translate/translate-names Γεννησαρὲτ 1 The word **Gennesaret** could refer to: (1) a region on the northwest side of the Sea of Galilee. Alternate translation: “the area called Gennesaret” (2) a small town on the northwest side of the Sea of Galilee. Alternate translation: “the village of Gennesaret” +6:53 p79w rc://*/ta/man/translate/translate-unknown προσωρμίσθησαν 1 When people anchor a boat, they fasten it securely to something solid so that it cannot float away. If your readers would not be familiar with this type of action, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “pulled the boat up on the shore” or “tied the boat to something on the shore” or “secured the boat there” +6:54 xlpe rc://*/ta/man/translate/figs-go ἐξελθόντων 1 In a context such as this, your language might say “gone” instead of **come**. Alternate translation: “having gone out” +6:55 d9k9 rc://*/ta/man/translate/writing-pronouns περιέδραμον & ἤρξαντο & ἤκουον 1 Here, the pronoun **they** in the phrase **they ran** refers to the people who recognized Jesus. The pronoun **they** in the phrases **they began** and **they were hearing** refer to people who lived throughout **that whole region**. If it would be helpful in your language, you could refer to these people more directly. Alternate translation: “the people there ran throughout … those who lived in that region began … they were hearing” +6:55 ufvx rc://*/ta/man/translate/translate-unknown τοῖς κραβάττοις 1 The word **mats** refers to portable beds that could also be used to transport a person. If your readers would not be familiar with this type of bed, you could use the name of something similar in your area or you could use a more general term. See how you translated this word in [2:4](../02/04.md). Alternate translation: “their stretchers” +6:55 rcq0 rc://*/ta/man/translate/writing-pronouns ἐπὶ τοῖς κραβάττοις τοὺς κακῶς ἔχοντας 1 The pronoun **their** refers to **the ones having sickness**. If this is not clear for your readers, you could refer to these people more directly. Alternate translation: “the ones having sickness on their mats” +6:55 svpg rc://*/ta/man/translate/figs-abstractnouns τοὺς κακῶς ἔχοντας 1 If your language does not use an abstract noun for the idea of **sickness**, you could express the same idea in another way. Alternate translation: “the sick people” +6:55 f5s2 ὅπου ἤκουον ὅτι ἐστίν 1 Alternate translation: “wherever they were hearing that Jesus had gone” +6:55 afpm rc://*/ta/man/translate/figs-quotations ἤκουον ὅτι ἐστίν 1 It may be more natural in your language to have a direct quotation here. Alternate translation: “they were hearing, ‘He is there’” +6:56 bqzf εἰς κώμας, ἢ εἰς πόλεις, ἢ εἰς ἀγροὺς 1 Alternate translation: “into little towns or into big towns or into rural areas” +6:56 gi6y rc://*/ta/man/translate/writing-pronouns ἐτίθεσαν 1 Here, the pronoun **they** refers to people in general. If it would be helpful in your language, you could use a word or phrase that refers generally to people. Alternate translation: “men and women were placing” +6:56 eh2y rc://*/ta/man/translate/figs-explicit ταῖς ἀγοραῖς 1 The word **marketplaces** refers to large, open-air areas where people buy and sell goods. If your readers would not be familiar with this type of area, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “the town squares” or “the parks” +6:56 y6hs rc://*/ta/man/translate/writing-pronouns παρεκάλουν & ἅψωνται 1 The pronoun **they** in the phrase **they might touch** refers to **the ones being sick**. The pronoun **they** in the phrase **they were begging** could refer to: (1) **the ones being sick**. Alternate translation: “these sick people were begging … they might touch” (2) the people who were **placing the ones being sick in the marketplaces**. Alternate translation: “the people who placed the sick people there were begging … the sick people might touch” +6:56 k4tq rc://*/ta/man/translate/figs-quotations αὐτὸν ἵνα κἂν τοῦ κρασπέδου τοῦ ἱματίου αὐτοῦ ἅψωνται; καὶ 1 It may be more natural in your language to have a direct quotation here. Alternate translation: “him, ‘Please let us even touch the edge of your garment.’ And” +6:56 gsdd rc://*/ta/man/translate/figs-explicit κἂν & ἅψωνται 1 Here, the word **even** indicates that these people think that, to be healed, they do not need to do anything more than touch Jesus’ garment. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “all they might do is touch” or “they could only touch” +6:56 zo6u rc://*/ta/man/translate/figs-activepassive ὅσοι ἂν ἥψαντο αὐτοῦ ἐσῴζοντο 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, you could indicate that was God or Jesus himself. Alternate translation: “God was healing as many as touched it” or “Jesus was healing as many as touched it” +6:56 cir0 rc://*/ta/man/translate/writing-pronouns αὐτοῦ 2 Here, the word translated **it** could: (1) refer to a thing, in this case **the edge** of Jesus’ garment. Alternate translation: “the edge of his garment” (2) refer to a person, in this case Jesus. Alternate translation: “Jesus” or “him” 7:intro vq1j 0 # Mark 7 General Notes\n\n## Structure and Formatting\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in 7:6–7, which are words quoted from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### Hand washing\n\nThe Pharisees washed many things that were not dirty, because they were trying to make God think that they were good. They washed their hands before they ate, even when their hands were not dirty. and even though the law of Moses did not say that they had to do it. Jesus told them that they were wrong and that people please God by trusting and obeying him. (See: [[rc://*/tw/dict/bible/kt/lawofmoses]] and [[rc://*/tw/dict/bible/kt/clean]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### “Ephphatha”\n\nThis is an Aramaic word. Mark wrote it the way it sounds using Greek letters and then explained what it means. (See: [[rc://*/ta/man/translate/translate-transliterate]])\n\n## Important Figures of Speech in this Chapter\n\n### The historic present\n\nTo call attention to a development in the story, Mark uses the present tense in past narration. In this chapter, the historic present occurs in verses 1, 18, 32, 34. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: (See: [[rc://*/ta/man/translate/figs-pastforfuture]]) 7:1 b9ul rc://*/ta/man/translate/writing-newevent καὶ συνάγονται πρὸς αὐτὸν οἱ Φαρισαῖοι καί τινες τῶν γραμματέων, ἐλθόντες ἀπὸ Ἱεροσολύμων 1 This verse introduces a new event that happened some time after the events the story has just related. The story does not say how long after those events this new event happened. Use the natural form in your language for introducing a new event. 7:2 wd6i rc://*/ta/man/translate/figs-extrainfo 0 # General Information:\n\nThe following verses explain the significance of this verse. Since it is explained in the following verses, you do not need to explain its meaning here. From a990588bb8bd9232b4ef08a4844cb3b44d7e403a Mon Sep 17 00:00:00 2001 From: tracypreslar Date: Wed, 23 Aug 2023 22:12:54 +0000 Subject: [PATCH 082/127] Merge tracypreslar-tc-create-1 into master by tracypreslar (#3469) --- tn_DEU.tsv | 102 ++++++++++++++++++++++++++++++----------------------- 1 file changed, 57 insertions(+), 45 deletions(-) diff --git a/tn_DEU.tsv b/tn_DEU.tsv index 5471cc4b78..1b8c01c9a0 100644 --- a/tn_DEU.tsv +++ b/tn_DEU.tsv @@ -861,7 +861,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 7:16 xbj2 נֹתֵ֣ן לָ֔⁠ךְ 1 Here **give** means “allow to conquer.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “will cause you to defeat” 7:16 aia1 rc://*/ta/man/translate/figs-metonymy לֹא־תָחֹ֥ס עֵֽינְ⁠ךָ֖ עֲלֵי⁠הֶ֑ם 1 Here **eye** represents the act of seeing. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “do not allow what you see to cause you to pity them” 7:16 aoch rc://*/ta/man/translate/grammar-connect-logic-result כִּֽי 1 The word translated as **for** indicates that what follows is a reason for what came before. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation: “because” -7:16 yvn8 rc://*/ta/man/translate/figs-metaphor מוֹקֵ֥שׁ ה֖וּא לָֽ⁠ךְ 1 Moses compares idolatry to a **snare** because it is very difficult to stop once you start worshipping idols. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “it will be like a snare for you because you will keep on serving their gods” +7:16 yvn8 rc://*/ta/man/translate/figs-metaphor מוֹקֵ֥שׁ ה֖וּא לָֽ⁠ךְ 1 Moses compares idolatry to a **snare** that one cannot get out of because it is very difficult to get away from idols once one becomes distracted from worshiping Yahweh. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “it will be like a snare for you because you will keep on serving their gods” 7:17 t4z5 rc://*/ta/man/translate/figs-hypo כִּ֤י תֹאמַר֙ 1 Moses is using the word **if** to introduce a hypothetical situation to encourage the Israelites. Use a natural form in your language for introducing a situation that could happen. Alternate translation: “You might say” 7:17 bsr6 rc://*/ta/man/translate/figs-idiom תֹאמַר֙ בִּ⁠לְבָ֣בְ⁠ךָ֔ 1 Here, **say in your heart** is an idiom that means “think” or “say to yourself.” If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “you say to yourself” 7:17 pn9g rc://*/ta/man/translate/figs-rquestion אֵיכָ֥ה אוּכַ֖ל לְ⁠הוֹרִישָֽׁ⁠ם 1 Moses is using the question form to illustrate how the Israelites might be afraid of the other nations. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “I will not be able to dispossess them” @@ -917,11 +917,8 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 8:2 z13w rc://*/ta/man/translate/figs-metonymy כָּל־הַ⁠דֶּ֗רֶךְ 1 Here, **all the way** represents everything that the Israelites saw, heard, and experienced during the time they were in the wilderness. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “everything that happened on the journey that” 8:2 mfgk rc://*/ta/man/translate/grammar-connect-logic-result לְמַ֨עַן & לְ⁠נַסֹּֽתְ⁠ךָ֗ לָ⁠דַ֜עַת 1 Here, the words **so that** and **to** mark what follows as the goal or purpose of what came before. Use a connector in your language that makes it clear that this is the purpose. 8:2 ifes rc://*/ta/man/translate/figs-metonymy אֲשֶׁ֧ר בִּֽ⁠לְבָבְ⁠ךָ֛ 1 Here, **heart** refers to a person’s inner being and will. If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: “what you truly wanted” -8:3 dd7s rc://*/ta/man/translate/figs-explicit וַ⁠יַּֽאֲכִֽלְ⁠ךָ֤ אֶת הַ⁠מָּן֙ 1 This refers to the events of [Exodus 16](Exo/16/01.md). The Israelites complained that there was no food in the wilderness, so Yahweh performed a miracle by sending them food from heaven. This food was called **manna**. 8:3 ygr4 rc://*/ta/man/translate/figs-explicit וַ⁠יַּֽאֲכִֽלְ⁠ךָ֤ אֶת הַ⁠מָּן֙ 1 This does not mean that Yahweh personally fed the Israelites like a mother would feed her infant. What Moses means is that Yahweh sent manna from heaven for the Israelites to eat, as [Exodus 16](Exo/16/01.md) describes. You could include this information if it would be helpful for your readers. Alternate translation: “and gave you manna to eat” 8:3 qz4c rc://*/ta/man/translate/figs-explicitinfo לֹא־יָדַ֔עְתָּ וְ⁠לֹ֥א יָדְע֖וּ⁠ן אֲבֹתֶ֑י⁠ךָ 1 The expression **you had not known and your fathers had not known** contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. Alternate translation: “you and your fathers had not known” -8:3 mxq3 rc://*/ta/man/translate/figs-explicit לֹא־יָדַ֔עְתָּ וְ⁠לֹ֥א יָדְע֖וּ⁠ן אֲבֹתֶ֑י⁠ךָ 1 Here **known** means “known about” or “heard of.” Be sure that this distinction is clear in your translation. Alternate translation: “you had not heard of and your fathers had not heard of” -8:3 drbh rc://*/ta/man/translate/figs-metaphor הוֹדִֽעֲ⁠ךָ֗ 1 Here **know** means “understand” or “learn.”Moses is speaking as if knowing something were the same as understanding it. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “he might make you understand” 8:3 mrld rc://*/ta/man/translate/grammar-collectivenouns הָֽ⁠אָדָ֔ם & הָ⁠אָדָֽם 1 In this verse, the word **man** is singular in form, but it refers to all human beings as a group. If it would be helpful in your language, you could say this plainly. Alternate translation: “humankind … humankind” 8:3 t9be rc://*/ta/man/translate/figs-metonymy הַ⁠לֶּ֤חֶם 1 Here, **bread** represents all food. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “eating meals” 8:3 d9as rc://*/ta/man/translate/figs-metonymy כָּל־מוֹצָ֥א פִֽי־יְהוָ֖ה 1 Here, **mouth** represents the act of speaking, and **everything coming out** represents the words of commands. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “what Yahweh declares” @@ -957,9 +954,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 8:15 o73b rc://*/ta/man/translate/figs-explicit הַ⁠מּוֹצִ֤יא לְ⁠ךָ֙ מַ֔יִם מִ⁠צּ֖וּר הַֽ⁠חַלָּמִֽישׁ 1 This refers to the events of [Numbers 20:2-13](Num/20/02.md), when Yahweh broke open a rock and caused water to pour out of the rock. The Israelites complained that they had no water, so Yahweh performed this miracle for them. You could include this information if it would be helpful for your readers. Alternate translation: “he brought out water from the rock of flint when you complained of thirst”

8:15 u2yq rc://*/ta/man/translate/figs-possession מִ⁠צּ֖וּר הַֽ⁠חַלָּמִֽישׁ 1 Here, Moses is using the possessive form to describe a **rock** that has the qualities of **flint**. If your language would not use the possessive form for this, you could use a comparable expression to describe hard rock. Alternate translation: “from the flinty rock” 8:15 nfhg rc://*/ta/man/translate/translate-names מִ⁠צּ֖וּר הַֽ⁠חַלָּמִֽישׁ 1 Here the word **flint** refers to a hard, solid type of rock that can be used to ignite fires. If your readers would not be familiar with this type of rock, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “from the rock that was firm” -8:16 yy96 rc://*/ta/man/translate/figs-explicit הַ⁠מַּֽאֲכִ֨לְ⁠ךָ֥ מָן֙ בַּ⁠מִּדְבָּ֔ר 1 This refers to the events of [Exodus 16](Exo/16/01.md). The Israelites complained that there was no food in the wilderness to eat, so Yahweh performed a miracle by sending them food from heaven. This food was called **manna**. 8:16 v6au rc://*/ta/man/translate/figs-explicit הַ⁠מַּֽאֲכִ֨לְ⁠ךָ֥ מָן֙ בַּ⁠מִּדְבָּ֔ר 1 This does not mean that Yahweh personally **fed** the Israelites like a mother would feed her infant. What Moses means is that Yahweh sent manna from heaven for the Israelites to eat. You could include this information if it would be helpful for your readers. Alternate translation: “and gave you manna to eat” -8:16 bac9 rc://*/ta/man/translate/figs-explicit לֹא־יָדְע֖וּ⁠ן אֲבֹתֶ֑י⁠ךָ 1 Here **known** means “known about” or “heard of.” Be sure that this distinction is clear in your translation. Alternate translation: “your fathers had not heard of” 8:16 sq5o rc://*/ta/man/translate/grammar-connect-logic-goal לְמַ֣עַן & וּ⁠לְמַ֨עַן֙ 1 Here, **so that** marks what follows as the goal or purpose of what came before. Use a connector in your language that makes it clear that this is the purpose. 8:16 obvz rc://*/ta/man/translate/figs-explicit בְּ⁠אַחֲרִיתֶֽ⁠ךָ 1 The implication is that Yahweh would “do good” to the Israelites at the **end** of all the testing and trials they experienced. You could include this information if that would be helpful to your readers. Alternate translation: “at the end of all the testing” 8:17 nrx3 rc://*/ta/man/translate/figs-quotesinquotes וְ⁠אָמַרְתָּ֖ בִּ⁠לְבָבֶ֑⁠ךָ כֹּחִ⁠י֙ וְ⁠עֹ֣צֶם יָדִ֔⁠י עָ֥שָׂה לִ֖⁠י אֶת־הַ⁠חַ֥יִל הַ⁠זֶּֽה 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation, as modeled by the UST. Alternate translation: “And you will say in your heart that your power and the might of your hand made for you this wealth.” @@ -980,8 +975,8 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 8:20 l83x rc://*/ta/man/translate/figs-metonymy בְּ⁠ק֖וֹל 1 Here, **voice** represents the words that Yahweh spoke, which include his commands. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “to the words of” 9:intro id6j 0 # Deuteronomy 9 General Notes\n\n## General Outline\n- vv. 1-6: Moses reminds the Israelites that Yahweh did not choose them because they were righteous\n- vv. 7-29: Moses recounts the Israelites’ sin when they worshiped the golden calf\n\n## Special concepts in this chapter\n\n### Yahweh’s victory\nThis chapter assures the Israelites that it is Yahweh who will empower them to conquer the Promised Land. The Israelites will not be strong enough on their own to conquer these other nations. This victory will be Yahweh’s. The people did not earn this victory, but it is Yahweh’s punishment of these sinful nations. (See: [[rc://*/tw/dict/bible/kt/promisedland]] and [[rc://*/tw/dict/bible/kt/sin]])\n\n### Israel’s sin\nYahweh is about to punish the Canaanites for their sin. He also reminds Israel of their sin. This serves as a warning to the people of Israel. If they sin again, Yahweh will punish them too. 9:1 wy46 rc://*/ta/man/translate/figs-metonymy יִשְׂרָאֵ֗ל 1 Here, **Israel** represents the people of Israel. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “Israelites” -9:1 zw1n rc://*/ta/man/translate/figs-hyperbole וּ⁠בְצֻרֹ֖ת בַּ⁠שָּׁמָֽיִם 1 Moses says **fortified to the heavens here as a generalization for emphasis. If it would be helpful in your language, you could use a different way to express the emphasis. See how you translated this phrase in [1:28](../01/28.md). Alternate translation: “and extremely well-fortified” -9:2 s1te rc://*/ta/man/translate/figs-metaphor בְּנֵ֣י 1 Here, **sons** means “descendants.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the descendants of” +9:1 zw1n rc://*/ta/man/translate/figs-hyperbole וּ⁠בְצֻרֹ֖ת בַּ⁠שָּׁמָֽיִם 1 Moses says **fortified to the heavens** here as a generalization for emphasis. If it would be helpful in your language, you could use a different way to express the emphasis. See how you translated this phrase in [1:28](../01/28.md). Alternate translation: “and extremely well-fortified” +9:2 s1te rc://*/ta/man/translate/figs-metaphor בְּנֵ֣י 1 Here, **sons** means “descendants.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the offspring of” 9:2 nyc8 rc://*/ta/man/translate/writing-pronouns אַתָּ֤ה יָדַ֨עְתָּ֙ וְ⁠אַתָּ֣ה שָׁמַ֔עְתָּ 1 For emphasis, Moses is stating the pronoun **you**, whose meaning is already included in the verbs **know** and **heard**. If your language can state implied pronouns explicitly for emphasis, you may want to use that construction in your translation. Other languages may have other ways of bringing out this emphasis. The ULT does so by using the intensive pronoun **yourself**. Alternate translation: “you indeed know, and you indeed have heard” 9:2 o5h5 rc://*/ta/man/translate/figs-explicit שָׁמַ֔עְתָּ 1 Here, the word **heard** means “heard of.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “you have heard of” 9:2 ar68 rc://*/ta/man/translate/figs-rquestion מִ֣י יִתְיַצֵּ֔ב לִ⁠פְנֵ֖י בְּנֵ֥י עֲנָֽק 1 Moses is using the question form to emphasize that people were afraid of the Anakites. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “There is no one who can stand before the faces of the sons of Anak.” @@ -989,7 +984,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 9:2 yi8t rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֖י 1 Here, **faces** represents the presence of people. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “before” 9:3 wv4w rc://*/ta/man/translate/figs-declarative וְ⁠יָדַעְתָּ֣ 1 See the [book introduction](../front/intro.md) for more infromation about translating **shall**. Alternate translation: “And know” 9:3 sm8g rc://*/ta/man/translate/figs-metaphor וְ⁠יָדַעְתָּ֣ 1 Here **know** means “think about.” Moses is speaking of thinking about something as if that were knowing it. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “And you shall consider” -9:3 aj58 rc://*/ta/man/translate/figs-metaphor אֵ֣שׁ אֹֽכְלָ֔ה 1 Here, Moses is speaking of Yahweh’s punishment when he is angry as if it were a **devouring fire**. Yahweh will destroy anyone who do not worship him. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and his punishment is like a fire that burns everything” +9:3 aj58 rc://*/ta/man/translate/figs-metaphor אֵ֣שׁ אֹֽכְלָ֔ה 1 Here Moses is speaking of Yahweh's response, when he is jealous, as if it were **a devouring fire**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “is a destroyer of people who disobey him just as a fire burns its fuel to ashes” 9:3 xv0k rc://*/ta/man/translate/figs-parallelism ה֧וּא יַשְׁמִידֵ֛⁠ם וְ⁠ה֥וּא יַכְנִיעֵ֖⁠ם לְ⁠פָנֶ֑י⁠ךָ 1 These two phrases mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the phrases with a word other than **and** in order to show that the second phrase is repeating the first one, not saying something additional. Alternate translation: “he will destroy them, and indeed, he will subdue them before your faces” 9:3 ziut rc://*/ta/man/translate/writing-pronouns ה֧וּא יַשְׁמִידֵ֛⁠ם וְ⁠ה֥וּא יַכְנִיעֵ֖⁠ם 1 For emphasis, Moses is stating the pronoun **he**, whose meaning is already included in the verbs **destroy** and **subdue**. If your language can state implied pronouns explicitly for emphasis, you may want to use that construction in your translation. Other languages may have other ways of bringing out this emphasis. The ULT does so by using the intensive pronoun **himself**. Alternate translation: “it is he who will destroy them, and it is he who will subdue them” 9:3 sute rc://*/ta/man/translate/figs-metonymy לְ⁠פָנֶ֑י⁠ךָ 1 Here, **face** represents the presence of a person. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “before you” @@ -1313,10 +1308,10 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 11:31 ke82 rc://*/ta/man/translate/figs-infostructure כִּ֤י אַתֶּם֙ עֹבְרִ֣ים אֶת־הַ⁠יַּרְדֵּ֔ן לָ⁠בֹא֙ לָ⁠רֶ֣שֶׁת אֶת־הָ⁠אָ֔רֶץ אֲשֶׁר־יְהוָ֥ה אֱלֹהֵי⁠כֶ֖ם נֹתֵ֣ן לָ⁠כֶ֑ם וִֽ⁠ירִשְׁתֶּ֥ם אֹתָ֖⁠הּ וִֽ⁠ישַׁבְתֶּם־בָּֽ⁠הּ 1 If it would be more natural in your language to not repeat phrases, you could simplify these phrases. Alternate translation: “For you are crossing over the Jordan to posses the land that Yahweh your God is giving to you, and you will live in it” 11:32 h7se לִ⁠פְנֵי⁠כֶ֖ם 1 Here, **faces** represents the presence of people. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “before you” 11:32 jh1q rc://*/ta/man/translate/figs-metaphor I set before you 0 God’s statutes and decrees, which Moses is telling the people, are spoken of as if they were objects that Moses is setting before the people. Alternate translation: “I am giving to you” -12:intro mt76 0 # Deuteronomy 12 General Notes\n\n\n## Outline\n- vv. 1-28: Yahweh will choose one place for worship in the land\n- vv. 29-32: Warnings against idolatry\n\n## Special concepts in this chapter\n\n### Covenant with Moses\n\nThis chapter is a continuation of the covenant Yahweh made with Moses. The reasons for these food restrictions are not always known.(See: [[rc://*/tw/dict/bible/kt/covenant]] and [[rc://*/ta/man/translate/figs-explicit]])\n\n### Israel and Yahweh\n\nIn the ancient Near East, when nations conquered other nations, they often added the gods of the conquered nation into their collection of gods they worshiped. It was rare to worship only one God. Israel was to be known for worshiping Yahweh and Yahweh alone. (See: [[rc://*/tw/dict/bible/kt/falsegod]])\n\n## Other Possible Translation Issues in This Chapter\n\n### Words for the Law\n\n\n### “You” +12:intro mt76 0 # Deuteronomy 12 General Notes\n\n\n## Outline\n- vv. 1-28: Yahweh will choose one place for worship in the land\n- vv. 29-32: Warnings against idolatry\n\n## Special concepts in this chapter\n\n### Covenant with Moses\n\nThis chapter is a continuation of the covenant Yahweh made with Moses. The reasons for these food restrictions are not always known.(See: [[rc://*/tw/dict/bible/kt/covenant]] and [[rc://*/ta/man/translate/figs-explicit]])\n\n### Israel and Yahweh\n\nIn the ancient Near East, when nations conquered other nations, they often added the gods of the conquered nation into their collection of gods they worshiped. It was rare to worship only one God. Israel was to be known for worshiping Yahweh and Yahweh alone. (See: [[rc://*/tw/dict/bible/kt/falsegod]])\n\n## Other Possible Translation Issues in This Chapter\n\n### Words for the Law\n\n\n### “You”\n\nVerses 1-12: You is plural unless otherwise noted.\nVerses 13-32: You is singular\nMoses wants each individual to obey the law for themselves. +12:1 u1wn rc://*/ta/man/translate/figs-declarative תִּשְׁמְר֣וּ⁠ן 1 See the [book introduction](../front/intro.md) for more information about translating **shall**. Alternate translation: “you must keep” 12:1 bb6r rc://*/ta/man/translate/figs-idiom כָּל־הַ⁠יָּמִ֔ים אֲשֶׁר־אַתֶּ֥ם חַיִּ֖ים עַל־הָ⁠אֲדָמָֽה 1 Here, **all the days that you live on the earth** is an idiom that means “for as long as you live.” If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “as long as you live” 12:2 agzn rc://*/ta/man/translate/figs-reduplication אַבֵּ֣ד תְּ֠אַבְּדוּ⁠ן 1 The words **Destroying, you shall destroy** translate verbs that are repeated for emphasis. If your language can repeat words for emphasis, it would be appropriate to use that construction here in your translation. If your language does not repeat words for emphasis, you could use a different word for intensifying a verb. Alternate translation: “You shall surely destroy” -12:2 u1wn rc://*/ta/man/translate/figs-declarative תְּ֠אַבְּדוּ⁠ן 1 See the [book introduction](../front/intro.md) for more information about translating **shall**. Alternate translation: “Destroy” 12:2 m2ea rc://*/ta/man/translate/figs-infostructure אֲשֶׁ֧ר עָֽבְדוּ־שָׁ֣ם הַ⁠גּוֹיִ֗ם אֲשֶׁ֥ר אַתֶּ֛ם יֹרְשִׁ֥ים אֹתָ֖⁠ם אֶת־אֱלֹהֵי⁠הֶ֑ם 1 If it would be more natural in your language, you could change the phrasing. Alternate translation: “where the nations that you will dispossess served their gods” 12:2 hx1l rc://*/ta/man/translate/figs-metonymy הַ⁠גּוֹיִ֗ם 1 Here **nations** represents the people groups that live in the land that the Israelites will conquer. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “the peoples living in the land” 12:3 ucw6 rc://*/ta/man/translate/figs-explicit אֶת־מַצֵּ֣בֹתָ֔⁠ם 1 The people groups in the land built **stone pillars** as symbols of their god Baal. You could include this information if that would be helpful to your readers. Alternate translation: “their sacred stone pillars” @@ -1354,12 +1349,11 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 12:12 m7is rc://*/ta/man/translate/figs-metonymy בְּ⁠שַֽׁעֲרֵי⁠כֶ֔ם 1 Here, **gates** represents the border of a town or city. Anyone who was inside the gates was part of the community. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “is within your community” 12:12 d42i rc://*/ta/man/translate/figs-explicit כִּ֣י אֵ֥ין ל֛⁠וֹ חֵ֥לֶק וְ⁠נַחֲלָ֖ה אִתְּ⁠כֶֽם 1 As explained in [Numbers 18:21-25](Num/18/21.md), the Levites received and enjoyed the tithes from the rest of the Israelites. Since the tithe is their **inheritance**, Yahweh did not allot any land to them. You could include this information if it would be helpful for your readers. Alternate translation: “because Yahweh gave the tithe to them and they have no allotment of land” 12:12 b6hq rc://*/ta/man/translate/figs-genericnoun ל֛⁠וֹ 1 The word **he** represents any Levite in general, not one particular Levite. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “a Levite” -12:13 s8x7 rc://*/ta/man/translate/figs-youcrowd הִשָּׁ֣מֶר לְ⁠ךָ֔ & תַּעֲלֶ֖ה עֹלֹתֶ֑י⁠ךָ & תִּרְאֶֽה 1 Even though Moses is speaking to a group of people, **you**, **your**, and the commands are singular in this verse. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. +12:13 atq1 rc://*/ta/man/translate/figs-youcrowd הִשָּׁ֣מֶר לְ⁠ךָ֔ & תַּעֲלֶ֖ה עֹלֹתֶ֑י⁠ךָ & תִּרְאֶֽה 1 From this verse to the end of the chapter, **you**, **your**, and the command forms are singular. Moses is still speaking to all of the Israelites. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. See the [chapter introduction](../12/intro.md) for more information. 12:13 q449 rc://*/ta/man/translate/figs-hypo פֶּֽן 1 Moses is using the word **lest** to introduce a hypothetical condition as a warning for a negative consequence. Use a natural form in your language for introducing a situation that could happen. Alternate translation: “in case” 12:13 drj5 rc://*/ta/man/translate/figs-metaphor תִּרְאֶֽה 1 Here **see** means “desire.” Moses is speaking of seeing something as if it were desiring it. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “you desire” 12:14 tu2l rc://*/ta/man/translate/grammar-connect-logic-contrast כִּ֣י אִם 1 Moses uses the word **except** here to indicate a strong contrast between where the Israelites might want to offer sacrifices and the one place that Yahweh commands them to offer sacrifices. In your translation, indicate this strong contrast in a way that is natural in your language. Alternate translation: “rather” 12:14 h4by rc://*/ta/man/translate/figs-explicit בְּ⁠אַחַ֣ד שְׁבָטֶ֔י⁠ךָ 1 The implication is that Yahweh will choose a place for the Israelites to worship him from the land belonging to one of the tribes. You could include this information if that would be helpful to your readers. Alternate translation: “within the borders of a tribe” -12:15 pi3m rc://*/ta/man/translate/figs-youcrowd נַפְשְׁ⁠ךָ֜ תִּזְבַּ֣ח ׀ וְ⁠אָכַלְתָּ֣ & אֱלֹהֶ֛י⁠ךָ & לְ⁠ךָ֖ & שְׁעָרֶ֑י⁠ךָ 1 Even though Moses is speaking to a group of people, **you** and **your** are singular in this verse. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. 12:15 kks6 rc://*/ta/man/translate/figs-explicit תִּזְבַּ֣ח ׀ וְ⁠אָכַלְתָּ֣ בָשָׂ֗ר 1 The implication is that the Israelits could **kill and eat animals** for food anywhere they wanted, as much as they wanted. The command from the previous verse only applies to animals killed for sacrifices. You could include this information if that would be helpful to your readers. Alternate translation: “you may kill and eat animals for food” 12:15 lje2 rc://*/ta/man/translate/figs-synecdoche שְׁעָרֶ֑י⁠ךָ 1 Here the word **gates** refers to the entire city or town. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “your cities” 12:15 e0l8 rc://*/ta/man/translate/figs-metonymy בְּ⁠כָל־אַוַּ֨ת נַפְשְׁ⁠ךָ֜ 1 Here **soul** represents a person’s inner being, will, and desires. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “however you yourself desire” @@ -1370,55 +1364,73 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 12:15 u3a5 rc://*/ta/man/translate/translate-unknown כַּ⁠צְּבִ֖י וְ⁠כָ⁠אַיָּֽל 1 A **gazelle* and a **deer** are hoofed animals with long, thin legs that can run quickly. Their males grow horns from their head. If your readers would not be familiar with these types of animals, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “such as the hoofed wild animals” 12:16 gaan rc://*/ta/man/translate/grammar-connect-logic-contrast רַ֥ק 1 Moses uses the word **Only** here to indicate a strong contrast between which parts of the animals that the Israelites could and could not eat. In your translation, indicate this strong contrast in a way that is natural in your language. Alternate translation: “Except” 12:16 fvd4 rc://*/ta/man/translate/figs-explicit רַ֥ק הַ⁠דָּ֖ם לֹ֣א תֹאכֵ֑לוּ עַל־הָ⁠אָ֥רֶץ תִּשְׁפְּכֶ֖⁠נּוּ כַּ⁠מָּֽיִם 1 In [Leviticus 17:10-14](Lev/17/10.md) Yahweh forbids the Israelites from eating blood. He explains that the life of animals is in their blood, and the blood is reserved for sacrifices. Yahweh commands the Israelites to drain the blood of the animal onto the ground and bury the blood before cooking and consuming the animal. You could include this information if it would be helpful for your readers. Alternate translation: “Only do not eat the blood, because the blood is the life of the animal” -12:17 pshg rc://*/ta/man/translate/figs-youcrowd תוּכַ֞ל & בִּ⁠שְׁעָרֶ֗י⁠ךָ & דְּגָֽנְ⁠ךָ֙ וְ⁠תִֽירֹשְׁ⁠ךָ֣ וְ⁠יִצְהָרֶ֔⁠ךָ & בְּקָרְ⁠ךָ֖ וְ⁠צֹאנֶ֑⁠ךָ & נְדָרֶ֨י⁠ךָ֙ & תִּדֹּ֔ר וְ⁠נִדְבֹתֶ֖י⁠ךָ & יָדֶֽ⁠ךָ 1 Even though Moses is speaking to a group of people, **you** and **your** are singular in this verse. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. -12:17 di9l rc://*/ta/man/translate/figs-metonymy בִּ⁠שְׁעָרֶ֗י⁠ךָ 1 Here, gates represents the border of a town and everything within it. Anyone who was inside the gates was part of the community. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “in your communities” +12:17 di9l rc://*/ta/man/translate/figs-metonymy בִּ⁠שְׁעָרֶ֗י⁠ךָ 1 Here, **gates** represents the border of a town and everything within it. Anyone who was inside the gates was part of the community. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “in your communities” 12:17 c4m2 rc://*/ta/man/translate/figs-metonymy וְ⁠כָל־נְדָרֶ֨י⁠ךָ֙ 1 Here, **vows** represents any offering that belongs to Yahweh because a person vowed to give it to Yahweh. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “and anything you promise to give in your vows” 12:17 aau9 rc://*/ta/man/translate/figs-synecdoche וּ⁠תְרוּמַ֥ת יָדֶֽ⁠ךָ 1 Here **hand** represents the whole person in the act of giving an offering. If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: “the contribution that you personally give” 12:18 cbh7 rc://*/ta/man/translate/grammar-connect-logic-contrast כִּ֡י אִם 1 Moses uses the word **But** here to indicate a strong contrast between where to eat animals for sacrifices and animals for food. In your translation, indicate this strong contrast in a way that is natural in your language. Alternate translation: “Rather” -12:18 jqzr rc://*/ta/man/translate/figs-youcrowd אֱלֹהֶ֜י⁠ךָ תֹּאכְלֶ֗⁠נּוּ & אַתָּ֨ה וּ⁠בִנְ⁠ךָ֤ וּ⁠בִתֶּ֨⁠ךָ֙ וְ⁠עַבְדְּ⁠ךָ֣ וַ⁠אֲמָתֶ֔⁠ךָ & בִּ⁠שְׁעָרֶ֑י⁠ךָ וְ⁠שָׂמַחְתָּ֗ & אֱלֹהֶ֔י⁠ךָ & יָדֶֽ⁠ךָ 1 Even though Moses is speaking to a group of people, **you** and **your** are singular in this verse. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. 12:18 eev4 rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵי֩ & לִ⁠פְנֵי֙ 1 Here, **face** represents the presence of someone. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “before … before” 12:18 wtoo rc://*/ta/man/translate/figs-explicitinfo אֲשֶׁ֨ר יִבְחַ֜ר יְהוָ֣ה אֱלֹהֶי⁠ךָ֮ בּ⁠וֹ֒ 1 The expression **which Yahweh your God will choose it** contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. Alternate translation: “which Yahweh your God will choose” 12:18 puiy rc://*/ta/man/translate/figs-genericnoun וְ⁠הַ⁠לֵּוִ֖י 1 The word **Levite** represents all Levites in general, not one particular Levite. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “and any Levite” 12:18 u63z rc://*/ta/man/translate/figs-metonymy בִּ⁠שְׁעָרֶ֑י⁠ךָ 1 Here, **gates** represents the border of a town or city. Anyone who was inside the gates was part of the community. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “is within your community” 12:18 icp1 rc://*/ta/man/translate/figs-idiom מִשְׁלַ֥ח יָדֶֽ⁠ךָ 1 See how you translated this in [verse 7](../12/07.md). 12:18 g5o5 rc://*/ta/man/translate/figs-synecdoche יָדֶֽ⁠ךָ 1 Moses is using **hand** to represent all of a person in the act of working. If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: “you yourself” -12:19 tsqz rc://*/ta/man/translate/figs-youcrowd לְ⁠ךָ֔ & תַּעֲזֹ֖ב & יָמֶ֖י⁠ךָ & אַדְמָתֶֽ⁠ךָ 1 Even though Moses is speaking to a group of people, **you**, **yourself**, and **your** are singular in this verse. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. 12:19 c01t rc://*/ta/man/translate/figs-hypo פֶּֽן 1 Moses is using the word **lest** to introduce a hypothetical condition as a warning for a negative consequence. Use a natural form in your language for introducing a situation that could happen. Alternate translation: “in case” 12:19 u96u rc://*/ta/man/translate/figs-explicit תַּעֲזֹ֖ב אֶת־הַ⁠לֵּוִ֑י 1 As explained in the [chapter introduction](../12/intro.md), the Levites relied on tithes to live. An Israelite could **forsake the Levite** if they withheld offerings from the priests. You could include this information if it would be helpful for your readers. Alternate translation: “you forsake the Levite by withholding food from him” 12:19 kquw rc://*/ta/man/translate/figs-genericnoun אֶת־הַ⁠לֵּוִ֑י 1 The word **Levite** represents all Levites in general, not one particular Levite. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “any Levite” 12:19 hhh7 waiting rc://*/ta/man/translate/figs-metonymy כָּל־יָמֶ֖י⁠ךָ 1 Here, **all your days** means “as long as you live.” Alternate translation: “throughout your life” 12:20 h1vp כִּֽי־יַרְחִיב֩ יְהוָ֨ה אֱלֹהֶ֥י⁠ךָ אֶֽת־גְּבֽוּלְ⁠ךָ֮ 1 The implication is that Yahweh will broaden the **borders** of the Israelites’ land by allowing them to conquer more land. You could include this information if that would be helpful to your readers. Alternate translation: “When Yahweh your God causes you to conquer more land” -12:20 xfd4 rc://*/ta/man/translate/figs-youcrowd אֱלֹהֶ֥י⁠ךָ אֶֽת־גְּבֽוּלְ⁠ךָ֮ & לָ⁠ךְ֒ וְ⁠אָמַרְתָּ֙ & נַפְשְׁ⁠ךָ֖ & נַפְשְׁ⁠ךָ֖ תֹּאכַ֥ל 1 Even though Moses is speaking to a group of people, **you** and **your** are singular in this verse. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. 12:20 fl1j rc://*/ta/man/translate/figs-metaphor דִּבֶּר 1 Here **spoken** means “promised”. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “he has sworn” 12:20 j573 rc://*/ta/man/translate/figs-quotesinquotes וְ⁠אָמַרְתָּ֙ אֹכְלָ֣ה בָשָׂ֔ר כִּֽי־תְאַוֶּ֥ה נַפְשְׁ⁠ךָ֖ לֶ⁠אֱכֹ֣ל בָּשָׂ֑ר 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation, as modeled by the UST. 12:20 fee8 rc://*/ta/man/translate/figs-metonymy תְאַוֶּ֥ה נַפְשְׁ⁠ךָ֖ & בְּ⁠כָל־אַוַּ֥ת נַפְשְׁ⁠ךָ֖ 1 Here **soul** represents a person’s inner being, will, and desires. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “your own desire …however you yourself desire” -12:21 t8nl 0 # General Information:\n\nMoses continues speaking to the people of Israel. -12:21 q6z1 rc://*/ta/man/translate/figs-metonymy chooses to put his name 0 Here “name” refers to God himself. Yahweh would choose a place where he will live and the people will come to worship him. Alternate translation: “chooses to dwell” -12:21 e7g3 rc://*/ta/man/translate/figs-synecdoche within your gates 0 Here “gates” represents the whole city.” Alternate translation: “inside your city” or “within your community” -12:21 asm3 rc://*/ta/man/translate/figs-synecdoche as your soul desires 0 Here “soul” refers to the whole person. Alternate translation: “as you desire” -12:22 kw43 rc://*/ta/man/translate/figs-activepassive Like the gazelle and the deer are eaten 0 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “Just like you eat the gazelle and the deer” -12:22 qhx1 gazelle and the deer 0 These are wild animals with long thin legs that can run quickly. See how you translated these in [Deuteronomy 12:15](../12/15.md). -12:22 sff5 rc://*/ta/man/translate/figs-metaphor the unclean … persons 0 A person who is not acceptable for God’s purposes is spoken of as if the person were physically unclean. -12:22 y8v4 rc://*/ta/man/translate/figs-metaphor the clean persons 0 A person who is acceptable for God’s purposes is spoken of as if the person were physically clean. -12:23 msu5 rc://*/ta/man/translate/figs-metaphor the blood is the life 0 Here the way that blood sustains life is spoken of as if the blood were life itself. Alternate translation: “the blood sustains life” or “the blood causes animals and people to live” -12:23 vr63 rc://*/ta/man/translate/figs-metonymy you will not eat the life with the meat 0 The word “life” here represents the blood that sustains life. Alternate translation: “You will not eat what sustains life with the meat” or “you will not eat the blood, which sustains life, with the meat” -12:25 l199 rc://*/ta/man/translate/figs-metaphor what is right in the eyes of Yahweh 0 The eyes represent seeing, and seeing represents thoughts or judgment. Alternate translation: “what is right in Yahweh’s judgment” or “what Yahweh considers to be right” -12:27 wp19 rc://*/ta/man/translate/figs-activepassive the blood of your sacrifices will be poured out 0 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “the priest will pour out the blood of the sacrifice” -12:27 tf6l rc://*/ta/man/translate/figs-explicit you will eat the flesh 0 God’s law specifies which parts of the animal are for the burnt offering, which parts are for the priest and which parts are for the offerer to eat. The full meaning of this statement can be made explicit. Alternate translation: “you will eat some of the meat” -12:28 j39e 0 # General Information:\n\nMoses continues speaking to the people of Israel. -12:28 gnj3 Observe and listen to all these words that I command you 0 Alternate translation: “Carefully listen to and obey everything that I am commanding you” -12:28 zga7 rc://*/ta/man/translate/figs-synecdoche that it may go well with you and with your children after you 0 Here “children” means all of their descendants. Alternate translation: “that you and your descendants may prosper” -12:28 y6tl rc://*/ta/man/translate/figs-doublet when you do what is good and right 0 The words “good” and “right” have similar meanings and emphasize the importance of right behavior. Alternate translation: “when you do what is right” -12:28 ti37 rc://*/ta/man/translate/figs-metaphor what is good and right in the eyes of Yahweh 0 The eyes represent seeing, and seeing represents thoughts or judgment. Alternate translation: “what is good and right in Yahweh’s judgment” or “what Yahweh considers to be good and right” -12:29 csu7 rc://*/ta/man/translate/figs-metaphor cuts off the nations 0 Yahweh destroying the people groups in Canaan is spoken of as if he were cutting them off, as one would cut a piece of cloth or cut a branch from a tree. -12:29 fzv1 rc://*/ta/man/translate/figs-metonymy the nations 0 Here “nations” represents the people living in Canaan. -12:29 c22b when you go in to dispossess them, and you dispossess them 0 Alternate translation: “when you take everything from them” -12:30 m6t9 pay attention to yourself 0 Alternate translation: “be careful” -12:30 n455 rc://*/ta/man/translate/figs-metaphor that you are not trapped into following them … trapped into investigating their gods, into asking 0 A person learning about and worshiping other gods is spoken of as if they are caught in a hunter’s trap. If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “that you do not act like them … that you do try to learn about their gods, asking” (See also: [[rc://*/ta/man/translate/figs-activepassive]]) -12:30 w8wj rc://*/ta/man/translate/figs-metaphor not trapped into following them 0 The Israelites worshiping idols as the people groups of Canaan worship idols is spoken of as if the Israelites were following behind the other people groups. -12:30 j6jf rc://*/ta/man/translate/figs-activepassive after they are destroyed from before you 0 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “after Yahweh destroys them before you” -12:30 rz9c rc://*/ta/man/translate/figs-quotesinquotes into asking, ‘How do these nations worship their gods? I will do the same.’ 0 This is a quotation within a quotation. A direct quotation can be stated as an indirect quotation. Alternate translation: “into asking about how those people groups worship their gods so that you can do the same.” (See also: [[rc://*/ta/man/translate/figs-quotations]]) -12:32 zxp6 Do not add to it or take away from it 0 They are not to create more laws nor are they to ignore laws that God has given them. +12:21 nt18 rc://*/ta/man/translate/grammar-connect-condition-hypothetical כִּֽי־יִרְחַ֨ק מִמְּ⁠ךָ֜ הַ⁠מָּק֗וֹם אֲשֶׁ֨ר יִבְחַ֜ר יְהוָ֣ה אֱלֹהֶי⁠ךָ֮ לָ⁠שׂ֣וּם שְׁמ֣⁠וֹ שָׁם֒ וְ⁠זָבַחְתָּ֞ מִ⁠בְּקָרְ⁠ךָ֣ וּ⁠מִ⁠צֹּֽאנְ⁠ךָ֗ אֲשֶׁ֨ר נָתַ֤ן יְהוָה֙ לְ⁠ךָ֔ כַּ⁠אֲשֶׁ֖ר צִוִּיתִ֑⁠ךָ וְ⁠אָֽכַלְתָּ֙ בִּ⁠שְׁעָרֶ֔י⁠ךָ בְּ⁠כֹ֖ל אַוַּ֥ת נַפְשֶֽׁ⁠ךָ 1 Moses is suggesting that this is a hypothetical condition, that the Israelites may only sacrifice where they live if they live far away from Yahweh’s chosen place. Use a natural form in your language for introducing a situation that could happen. +12:21 zbvc rc://*/ta/man/translate/figs-explicitinfo אֲשֶׁ֨ר יִבְחַ֜ר יְהוָ֣ה אֱלֹהֶי⁠ךָ֮ לָ⁠שׂ֣וּם שְׁמ֣⁠וֹ שָׁם֒ 1 The expression **that Yahweh your God chooses to put his name there** contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. Alternate translation: “where Yahweh your God puts his name” +12:21 q6z1 rc://*/ta/man/translate/figs-metonymy שְׁמ֣⁠וֹ 1 Here, **name** represents all of Yahweh. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. See [chapter introduction](../12/intro.md) for more information about Yahweh’s presence. Alternate translation: “his presence” +12:21 e7g3 rc://*/ta/man/translate/figs-synecdoche בִּ⁠שְׁעָרֶ֔י⁠ךָ 1 Here, **gates** represents the border of a town and everything within it. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “in your communities” +12:21 asm3 rc://*/ta/man/translate/figs-metonymy בְּ⁠כֹ֖ל אַוַּ֥ת נַפְשֶֽׁ⁠ךָ 1 See how you translated this phrase in [verse 15](../12/15.md). +12:22 kw43 rc://*/ta/man/translate/figs-activepassive כַּ⁠אֲשֶׁ֨ר יֵאָכֵ֤ל אֶֽת־הַ⁠צְּבִי֙ וְ⁠אֶת־הָ֣⁠אַיָּ֔ל 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “Just like one eats the gazelle and the deer” +12:22 ox7c rc://*/ta/man/translate/figs-explicit כַּ⁠אֲשֶׁ֨ר יֵאָכֵ֤ל אֶֽת־הַ⁠צְּבִי֙ וְ⁠אֶת־הָ֣⁠אַיָּ֔ל 1 The implication is that the Israelites who lived far away from Yahweh’s chosen place could eat these sacrifices where they lived. This would be just as they would eat wild animals **as the gazelle and the deer** (which were not used in sacrifices). You could include this information if that would be helpful to your readers. Alternate translation: “as you are permitted to eat wild animals like the gazelle and the deer” +12:22 zuci rc://*/ta/man/translate/translate-unknown אֶֽת־הַ⁠צְּבִי֙ וְ⁠אֶת־הָ֣⁠אַיָּ֔ל 1 See how you translated these terms in [verse 15](../12/15.md). +12:22 y8v4 rc://*/ta/man/translate/figs-metaphor הַ⁠טָּמֵא֙ וְ⁠הַ⁠טָּה֔וֹר 1 See how you translated these terms in [verse 15](../12/15.md). +12:22 cye3 rc://*/ta/man/translate/figs-nominaladj הַ⁠טָּמֵא֙ וְ⁠הַ⁠טָּה֔וֹר 1 Moses is using the adjectives **unclean** and **clean** as nouns to refer to people and their ceremonial purity. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “people who are unclean and people who are clean” +12:23 bt3e rc://*/ta/man/translate/grammar-connect-logic-contrast רַ֣ק 1 Moses uses the word **Only** here to indicate a strong contrast between what is and is not permissible for the Israelites to eat. In your translation, indicate this strong contrast in a way that is natural in your language. Alternate translation: “Yet” +12:23 msu5 rc://*/ta/man/translate/figs-metaphor הַ⁠דָּ֖ם ה֣וּא הַ⁠נָּ֑פֶשׁ 1 Blood sustains the life of living beings. Moses is speaking as if **blood** were **life** itself. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “blood keeps people and animals alive”\n +12:23 vr63 rc://*/ta/man/translate/figs-metonymy הַ⁠נֶּ֖פֶשׁ 1 The word **life** here represents the blood that sustains life. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “the blood that maintains life” +12:24 xbyu rc://*/ta/man/translate/figs-explicit לֹ֖א תֹּאכְלֶ֑⁠נּוּ עַל־הָ⁠אָ֥רֶץ תִּשְׁפְּכֶ֖⁠נּוּ כַּ⁠מָּֽיִם 1 In [Leviticus 17:10-14](Lev/17/10.md) Yahweh forbids the Israelites from eating blood. He explains that the life of animals is in their blood, and the blood is reserved for sacrifices. Yahweh commands the Israelites to drain the blood of the animal onto the ground and bury the blood before cooking and consuming the animal. You could include this information if it would be helpful for your readers. Alternate translation: “Only do not eat the blood, because the blood is the life of the animal” +12:25 hs7g rc://*/ta/man/translate/grammar-connect-logic-goal לְמַ֨עַן 1 Here, **so that** marks what follows as the goal or purpose of what came before. Use a connector in your language that makes it clear that this is the purpose. +12:25 cpi8 rc://*/ta/man/translate/figs-metaphor וּ⁠לְ⁠בָנֶ֣י⁠ךָ 1 Here, **sons** means “descendants.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and for your offspring” +12:25 lsg1 rc://*/ta/man/translate/figs-explicit אַחֲרֶ֔י⁠ךָ 1 Here **after** means “later”. The implication is that the descendants of the Israelites will continue living on the land after the parents die. You could include this information if that would be helpful to your readers. Alternate translation: “who will live on the land following you” +12:25 mygb rc://*/ta/man/translate/figs-abstractnouns הַ⁠יָּשָׁ֖ר 1 If your language does not use an abstract noun for the idea of **right**, you could express the same idea in another way. Alternate translation: “justly” +12:25 l199 rc://*/ta/man/translate/figs-idiom בְּ⁠עֵינֵ֥י 1 Here, **in the eyes of** is an idiom for a person's opinion or evaluation. Moses speaks as if evaluating something were physically seeing it with one's eyes. If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “in the evaluation of” +12:26 s3xw rc://*/ta/man/translate/grammar-connect-logic-contrast רַ֧ק 1 Moses uses the word **But** here to indicate a strong contrast between where it is permissible to offer sacrifices that one would personally eat and where it is permissible to offer other sacrifices. This command applies to those who live far away from the place that Yahweh will choose, as specified in [verse 15](../12/15.md). In your translation, indicate this strong contrast in a way that is natural in your language. Alternate translation: “As for” +12:26 wyhm rc://*/ta/man/translate/figs-hyperbole קָֽדָשֶׁ֛י⁠ךָ 1 Moses is using the adjective **sacred** as a noun to mean things used for worship of Yahweh. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “your things used for worshiping Yahweh” +12:26 p0wy rc://*/ta/man/translate/figs-possession וּ⁠נְדָרֶ֑י⁠ךָ 1 See how you translated this in [verse 6](../12/06.md). +12:26 kgt9 rc://*/ta/man/translate/figs-ellipsis תִּשָּׂ֣א 1 Moses is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “you shall take them” +12:27 wlau rc://*/ta/man/translate/figs-explicit וְ⁠עָשִׂ֤יתָ 1 The implication is that the Israelites would offer those sacrifices. You could include this information if that would be helpful to your readers. Alternate translation: “And you shall sacrifice” +12:27 xkj6 rc://*/ta/man/translate/figs-explicit עֹלֹתֶ֨י⁠ךָ֙ & וְ⁠דַם־זְבָחֶ֗י⁠ךָ יִשָּׁפֵךְ֙ עַל־מִזְבַּח֙ יְהוָ֣ה אֱלֹהֶ֔י⁠ךָ וְ⁠הַ⁠בָּשָׂ֖ר תֹּאכֵֽל 1 Here, the term **burnt offerings** and the term **sacrifices** refer to two different types of offerings. [Leviticus 1](Lev/01/01.md) describes the commands for **burnt offerings**, which are wholly burned by the fire of the altar. By saying **sacrifices**, Moses is referring to [Leviticus 3](Lev/03/01.md) and [Leviticus 7:11-36](Lev/07/11.md), which describe the commands for fellowship offerings. Some parts of the animal for these offerings were burned on the altar, some parts were for the priest to eat, and the rest was for the person who offered the sacrifice to eat. You could include this information if it would be helpful for your readers. Alternate translation: “your burnt offerings … as for the fellowship offering, the blood of your sacrifices shall be poured out on the altar of Yahweh your God, and you shall eat some of the meat” +12:27 wp19 rc://*/ta/man/translate/figs-activepassive וְ⁠דַם־זְבָחֶ֗י⁠ךָ יִשָּׁפֵךְ֙ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “and the priest will pour out the blood of your sacrifices” +12:28 gnj3 rc://*/ta/man/translate/figs-hendiadys שְׁמֹ֣ר וְ⁠שָׁמַעְתָּ֗ 1 This phrase expresses a single idea by using two words connected with **and**. The phrase **keep** tells how Moses wants the Israelites to **listen** to the commandments. If it would be more natural in your language, you could express this meaning with an equivalent phrase that does not use “and.” Alternate translation: “Carefully attend to” +12:28 ltzf rc://*/ta/man/translate/grammar-connect-logic-goal לְמַעַן֩ 1 Here, **so that** marks what follows as the goal or purpose of what came before. Use a connector in your language that makes it clear that this is the purpose. +12:28 v0a1 rc://*/ta/man/translate/figs-metaphor וּ⁠לְ⁠בָנֶ֤י⁠ךָ 1 Here, **sons** means “descendants.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and for your offspring” +12:28 gosf rc://*/ta/man/translate/figs-explicit אַחֲרֶ֨י⁠ךָ֙ 1 Here **after** means “later”. The implication is that the descendants of the Israelites will continue living on the land. You could include this information if that would be helpful to your readers. Alternate translation: “who will live on the land following you” +12:28 y6tl rc://*/ta/man/translate/figs-doublet הַ⁠טּ֣וֹב וְ⁠הַ⁠יָּשָׁ֔ר 1 The terms **good** and **right** mean similar things. Moses is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “whatever is correct” +12:28 pawe rc://*/ta/man/translate/figs-abstractnouns הַ⁠טּ֣וֹב וְ⁠הַ⁠יָּשָׁ֔ר 1 If your language does not use abstract nouns for the ideas of **good** and **right**, you could express the same ideas in other ways. Alternate translation: “rightly and justly” +12:28 ti37 rc://*/ta/man/translate/figs-idiom בְּ⁠עֵינֵ֖י 1 Here, **in the eyes of** is an idiom for a person's opinion or evaluation. Moses speaks as if evaluating something were physically seeing it with one's eyes. If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “in the evaluation of” +12:29 csu7 rc://*/ta/man/translate/figs-metaphor יַכְרִית֩ 1 Here **cuts off** means “completely destroys” so that a people group will not have descendants. Moses is speaking of eliminating a people group as if it were cutting off a branch from a tree so that the branch could no longer grow new leaves. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “completely eliminates” +12:29 hrnz rc://*/ta/man/translate/figs-infostructure כִּֽי־יַכְרִית֩ יְהוָ֨ה אֱלֹהֶ֜י⁠ךָ אֶת־הַ⁠גּוֹיִ֗ם אֲשֶׁ֨ר אַתָּ֥ה בָא־שָׁ֛מָּ⁠ה לָ⁠רֶ֥שֶׁת אוֹתָ֖⁠ם מִ⁠פָּנֶ֑י⁠ךָ וְ⁠יָרַשְׁתָּ֣ אֹתָ֔⁠ם וְ⁠יָשַׁבְתָּ֖ בְּ⁠אַרְצָֽ⁠ם 1 If it would be more natural in your language, you could arrange these clauses in chronological order, as the Israelites must enter the land before Yahweh can enable their victory over the other nations. Alternate translation: “As you go in there to dispossess the nations, Yahweh your God will cut them off from before your faces. Then, you will take their place and live on their land” +12:29 fzv1 rc://*/ta/man/translate/figs-metonymy אֶת־הַ⁠גּוֹיִ֗ם 1 Here, **nations** represents all the people groups who live in the land that Yahweh is giving to the Israelites. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “the peoples” +12:29 vovs rc://*/ta/man/translate/figs-metonymy מִ⁠פָּנֶ֑י⁠ךָ 1 Here, **face** represents the presence of a person. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “before you” +12:30 tgsk rc://*/ta/man/translate/grammar-connect-words-phrases הִשָּׁ֣מֶר לְ⁠ךָ֗ 1 Moses wants the Israelites to obey this command after the events in the previous verse occur. If the connection between this statement and the previous one is not clear, you may want to use a connecting word to show how this statement relates to what came before it. Use a natural form in your language for connecting this statement to the previous one. Alternate translation: “and at that time you must” +12:30 m28y rc://*/ta/man/translate/figs-hypo פֶּן & וּ⁠פֶן 1 Moses is using the word **lest** to introduce a hypothetical condition as a warning for a negative consequence. Use a natural form in your language for introducing a situation that could happen. Alternate translation: “in case … and in case” +12:30 n455 rc://*/ta/man/translate/figs-metaphor תִּנָּקֵשׁ֙ אַחֲרֵי⁠הֶ֔ם 1 Moses compares idolatry to becoming **trapped** when one follows **after** the customs of others who worship idols. This is because it is very difficult to get away from idols once one becomes distracted from worshiping Yahweh. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “they distract you from Yahweh and you follow their religion” +12:30 txo2 rc://*/ta/man/translate/figs-activepassive תִּנָּקֵשׁ֙ אַחֲרֵי⁠הֶ֔ם 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “their religion traps you” +12:30 jwab rc://*/ta/man/translate/writing-pronouns אַחֲרֵי⁠הֶ֔ם 1 The pronoun **them** refers to the people of the nations from the previous verse and their religious customs. If this is not clear for your readers, you could include clarifying information. Alternate translation: “after the idolatry of the nations” +12:30 j6jf rc://*/ta/man/translate/figs-activepassive הִשָּׁמְדָ֣⁠ם מִ⁠פָּנֶ֑י⁠ךָ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “after Yahweh destroys them from before your face” +12:30 et7h rc://*/ta/man/translate/figs-metonymy מִ⁠פָּנֶ֑י⁠ךָ 1 Here, **face** represents the presence of a person. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “before you” +12:30 akov rc://*/ta/man/translate/writing-quotations לֵ⁠אמֹ֨ר 1 Here, the word **saying** introduces direct speech. Consider natural ways of doing that in your own language. +12:30 rz9c rc://*/ta/man/translate/figs-quotesinquotes לֵ⁠אמֹ֨ר אֵיכָ֨ה יַעַבְד֜וּ הַ⁠גּוֹיִ֤ם הָ⁠אֵ֨לֶּה֙ אֶת־אֱלֹ֣הֵי⁠הֶ֔ם וְ⁠אֶעֱשֶׂה־כֵּ֖ן גַּם־אָֽנִי 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation, as modeled by the UST. +12:31 tgsf rc://*/ta/man/translate/figs-explicit כֵ֔ן 1 Here the word **thus** refers to the ways the other nations worship their gods. Moses is forbidding the Israelites from worshiping Yahweh in those ways. You could include this information if that would be helpful to your readers. Alternate translation: “as the other nations do” +12:31 oug3 rc://*/ta/man/translate/grammar-connect-logic-result כִּי֩ 1 The word translated as **for** indicates that what follows is a reason for what came before. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation: “because” +12:31 ckft rc://*/ta/man/translate/figs-infostructure כָּל־תּוֹעֲבַ֨ת יְהוָ֜ה אֲשֶׁ֣ר שָׂנֵ֗א עָשׂוּ֙ לֵ⁠אלֹ֣הֵי⁠הֶ֔ם 1 If it would be more natural in your language, you could reword these phrases so that the subject and verb are clear. Alternate translation: “they have done for their gods every abomination which Yahweh hates” 13:intro e2ze 0 # Deuteronomy 13 General Notes\n\n## Special concepts in this chapter\n\n### Worshiping other gods\n\nThe people were required to listen to Yahweh’s prophets unless they were encouraging the people to worship other gods. The punishment for anyone leading the people to worship other gods was death. These instructions were to keep Israel’s worship of Yahweh pure. (See: [[rc://*/tw/dict/bible/kt/prophet]] and [[rc://*/tw/dict/bible/kt/falsegod]] and [[rc://*/tw/dict/bible/kt/purify]]) 13:1 z8ea 0 # General Information:\n\nMoses continues speaking to the people of Israel. 13:1 ei8s If there arises among you 0 Alternate translation: “If there appears among you” or “If someone among you claims to be” From 2aa74b3d8d861de6ef673c41a690ed6b26a7f249 Mon Sep 17 00:00:00 2001 From: tracypreslar Date: Thu, 24 Aug 2023 00:04:29 +0000 Subject: [PATCH 083/127] Merge tracypreslar-tc-create-1 into master by tracypreslar (#3489) --- tn_DEU.tsv | 17 ++++++++--------- 1 file changed, 8 insertions(+), 9 deletions(-) diff --git a/tn_DEU.tsv b/tn_DEU.tsv index 1b8c01c9a0..d424518771 100644 --- a/tn_DEU.tsv +++ b/tn_DEU.tsv @@ -576,7 +576,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 4:38 rdl9 rc://*/ta/man/translate/figs-youcrowd מִמְּ⁠ךָ֖ מִ⁠פָּנֶ֑י⁠ךָ לַ⁠הֲבִֽיאֲ⁠ךָ֗ & לְ⁠ךָ֧ 1 Even though Moses is speaking to all the Israelites, **you** and **your** are singular in this verse. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. 4:38 xjq9 rc://*/ta/man/translate/figs-metonymy מִ⁠פָּנֶ֑י⁠ךָ 1 Here, **faces** represents the presence of a people. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “from before you” or "from before your presence" 4:38 q3n0 rc://*/ta/man/translate/figs-explicit לַ⁠הֲבִֽיאֲ⁠ךָ֗ 1 The implication is that Yahweh will use his power to **bring** the Israelites into the land. You could include this information if that would be helpful to your readers. Alternate translation: “to bring you into the land” -4:38 n4e6 rc://*/ta/man/translate/figs-explicit כַּ⁠יּ֥וֹם הַ⁠זֶּֽה 1 The implication is that the land still belongs to the Israelites at the time when Moses is speaking to the Israelites. You could include this information if that would be helpful to your readers. Alternate translation: “as it belongs to you now, even as I speak to you” +4:38 n4e6 rc://*/ta/man/translate/figs-explicit כַּ⁠יּ֥וֹם הַ⁠זֶּֽה 1 The implication is that the land is the inheritance of the Israelites, even as Moses is speaking to them before they enter it. You could include this information if that would be helpful to your readers. Alternate translation: “as it belongs to you now, even as I speak to you” 4:39 esi7 rc://*/ta/man/translate/figs-youcrowd וְ⁠יָדַעְתָּ֣ & וַ⁠הֲשֵׁבֹתָ֮ & לְבָבֶ⁠ךָ֒ 1 Even though Moses is speaking to all the Israelites, **you** and **your** are singular in this verse. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. 4:39 sp48 rc://*/ta/man/translate/figs-parallelism וְ⁠יָדַעְתָּ֣ הַ⁠יּ֗וֹם וַ⁠הֲשֵׁבֹתָ֮ אֶל־לְבָבֶ⁠ךָ֒ 1 These two phrases mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the phrases with a word other than **and** in order to show that the second phrase is repeating the first one, not saying something additional. Alternate translation: “And you shall know today, indeed, you shall return it to your heart” 4:39 v9br rc://*/ta/man/translate/figs-metaphor וְ⁠יָדַעְתָּ֣ 1 Here **know** means “think about.” Moses is speaking of thinking about something as if that were knowing it. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “And you shall consider” @@ -586,8 +586,8 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 4:40 xgha rc://*/ta/man/translate/figs-metaphor וְ⁠שָׁמַרְתָּ֞ 1 Here the word **keep** means “obey.” Moses is speaking of commandments as if they were physical objects that one could **keep** in one's possession. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “And you shall obey” 4:40 e877 rc://*/ta/man/translate/figs-doublet חֻקָּ֣י⁠ו וְ⁠אֶת־מִצְוֺתָ֗י⁠ו 1 The terms **statutes** and **commandments** mean similar things. Moses is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “his important statutes” 4:40 nx43 rc://*/ta/man/translate/figs-metaphor וּ⁠לְ⁠בָנֶ֖י⁠ךָ 1 Here, **sons** means “descendants.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and for your offspring” -4:40 c3aw rc://*/ta/man/translate/figs-metaphor תַּאֲרִ֤יךְ יָמִים֙ עַל־הַ֣⁠אֲדָמָ֔ה 1 The implication is that if the Israelites obey Yahweh, they **will prolong** the **days** in which they live **in the land**. Moses is speaking of time as if it were something over which man could exercise control, to **prolong** it. You could include this information if it would be helpful for your readers. See how you translated this concept in [verse 26](../04/26.md). Alternate translation: “you may live in the land for many generations” -4:40 wxen rc://*/ta/man/translate/figs-explicit כָּל־הַ⁠יָּמִֽים 1 Here, the phrase **all the days** means forever. You could include this information if that would be helpful to your readers. Alternate translation: “forever” +4:40 c3aw rc://*/ta/man/translate/figs-metaphor תַּאֲרִ֤יךְ יָמִים֙ עַל־הַ֣⁠אֲדָמָ֔ה 1 The implication is that if the Israelites obey Yahweh, they will **prolong** the **days** in which they live **in the land**. Moses is speaking of time as if it were something over which man could exercise control, to **prolong** it. You could include this information if it would be helpful for your readers. See how you translated this concept in [verse 26](../04/26.md). Alternate translation: “you may live in the land for many generations” +4:40 wxen rc://*/ta/man/translate/figs-idiom כָּל־הַ⁠יָּמִֽים 1 Here, **all the days** is an idiom that means “forever.” If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “until the end of time” or “always” 4:41 bt78 rc://*/ta/man/translate/writing-newevent אָ֣ז 1 The author is using the word translated **Then** to introduce a new event in the story. Moses’s speech, which began in [1:6](../01/06.md), has finished, and the writer continues the narrative that ended in [1:5](../01/05.md). Use a word, phrase, or other method in your language that is natural for introducing a new event. Alternate translation: “After he finished his speech,” \n 4:41 vowz rc://*/ta/man/translate/figs-idiom מִזְרְחָ֖⁠ה שָֽׁמֶשׁ 1 Here, **the rising of the sun** is an idiom that means “east.” If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “toward the east” 4:42 vlww rc://*/ta/man/translate/figs-metaphor רֵעֵ֨⁠הוּ֙ 1 Here, **neighbor** means “fellow Israelite.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “his fellow Israelite” @@ -596,11 +596,10 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 4:42 lkg9 rc://*/ta/man/translate/figs-explicitinfo מִ⁠תְּמ֣וֹל שִׁלְשׁ֑וֹם 1 The expression **previously before** contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. Alternate translation: “before” 4:42 mfo9 rc://*/ta/man/translate/figs-explicit וָ⁠חָֽי 1 The implication is that the family members of the dead person would try to kill the manslayer, so the people of those cities would protect the manslayer. You could include this information if that would be helpful to your readers. Alternate translation: “and the avenger would not be able to kill him there” 4:43 csf7 rc://*/ta/man/translate/translate-names בֶּ֧צֶר & גּוֹלָ֥ן 1 The words **Bezer** and **Golan** are names of cities. -4:44 x5pl rc://*/ta/man/translate/figs-metaphor שָׂ֣ם 1 Here the word **placed** means “relayed.” Moses is speaking here as if the words of the law were physical objects that he **placed** before the Israelites. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “repeated” +4:44 x5pl rc://*/ta/man/translate/figs-metaphor שָׂ֣ם 1 Here the word **placed** means “delivered.” Moses is speaking here as if the words of the law were physical objects that he **placed** before the Israelites. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “told” 4:44 gskk rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֖י 1 Here, **faces** represents the presence of people. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “before” 4:44 i55w rc://*/ta/man/translate/figs-metaphor בְּנֵ֥י יִשְׂרָאֵֽל 1 Here, **sons** means “descendants.” Moses is identifying the Israelites as descendants of their ancestor Jacob, who was also known as Israel. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the people of Israel” 4:45 qrkq rc://*/ta/man/translate/writing-background אֵ֚לֶּה הָֽ⁠עֵדֹ֔ת וְ⁠הַֽ⁠חֻקִּ֖ים וְ⁠הַ⁠מִּשְׁפָּטִ֑ים אֲשֶׁ֨ר דִּבֶּ֤ר מֹשֶׁה֙ אֶל־בְּנֵ֣י יִשְׂרָאֵ֔ל בְּ⁠צֵאתָ֖⁠ם מִ⁠מִּצְרָֽיִם 1 Moses is giving background information to help readers understand where the law comes from. Moses first told the Israelites the law in [Exodus 20-24](Exo/20/01.md) on Mount Sinai, after the Israelites left Egypt. Moses is repeating that same law in his speech here. In your translation, present this information in a way that makes it clear that this is background information. -4:45 yxek rc://*/ta/man/translate/figs-doublet הָֽ⁠עֵדֹ֔ת וְ⁠הַֽ⁠חֻקִּ֖ים וְ⁠הַ⁠מִּשְׁפָּטִ֑ים 1 The terms **testimonies**, **statutes**, and **judgments** mean similar things. If it would be helpful in your language, you could use a general term to represent all three words. See chapter introduction for more information. Alternate translation: “are the laws” 4:45 sntd rc://*/ta/man/translate/figs-metaphor בְּנֵ֣י יִשְׂרָאֵ֔ל 1 Here, **sons** means “descendants.” Moses is identifying the Israelites as descendants of their ancestor Jacob, who was also known as Israel. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the people of Israel” 4:46 blvj rc://*/ta/man/translate/figs-explicit בְּ⁠עֵ֨בֶר הַ⁠יַּרְדֵּ֜ן 1 As Moses is repeating the law to the Israelites, they are camping on the east side of the Jordan River. You could include this information if that would be helpful to your readers. Alternate translation: “when the Israelites are camping east of the Jordan” 4:46 zf9l rc://*/ta/man/translate/translate-names בֵּ֣ית פְּע֔וֹר 1 The term **Beth Peor** is the name of a town in Moab near Mount Pisgah. See how you translated this in [3:29](../03/29.md). @@ -662,7 +661,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 5:14 po5z rc://*/ta/man/translate/figs-metonymy בִּ⁠שְׁעָרֶ֔י⁠ךָ 1 Here, **gates** represents the border of a town or city. Anyone who was inside the gates was part of the community. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “is within your community” 5:15 ls4c rc://*/ta/man/translate/figs-doublet בְּ⁠יָ֥ד חֲזָקָ֖ה וּ⁠בִ⁠זְרֹ֣עַ נְטוּיָ֑ה 1 The terms **mighty hand** and **outstretched arm** mean similar things. Moses is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “and by very great power” 5:15 n9t4 rc://*/ta/man/translate/figs-metonymy בְּ⁠יָ֥ד חֲזָקָ֖ה 1 Here the word **hand** represents God’s power. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “by a mighty power” -5:15 knso rc://*/ta/man/translate/figs-metaphor וּ⁠בִ⁠זְרֹ֣עַ נְטוּיָ֑ה 1 Here, **arm** refers to Yahweh’s power. Moses speaks of stretching out an **arm** as if it were using power. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and by great strength” +5:15 knso rc://*/ta/man/translate/figs-metonymy וּ⁠בִ⁠זְרֹ֣עַ נְטוּיָ֑ה 1 Here, **arm** refers to Yahweh’s power. Moses speaks of stretching out an **arm** as if it were a demonstration of supernatural power. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and by great deeds” 5:15 fpf8 rc://*/ta/man/translate/grammar-connect-logic-result עַל־כֵּ֗ן 1 The words translated as **Therefore** indicate that what follows is a result of what came before. Use a connector in your language that makes it clear that what follows is a result of what came before. Alternate translation: “As a result,” 5:16 g54g rc://*/ta/man/translate/grammar-connect-logic-goal כַּבֵּ֤ד אֶת־אָבִ֨י⁠ךָ֙ וְ⁠אֶת־אִמֶּ֔⁠ךָ כַּ⁠אֲשֶׁ֥ר צִוְּ⁠ךָ֖ יְהוָ֣ה אֱלֹהֶ֑י⁠ךָ לְמַ֣עַן ׀ יַאֲרִיכֻ֣⁠ן יָמֶ֗י⁠ךָ וּ⁠לְמַ֨עַן֙ יִ֣יטַב לָ֔⁠ךְ 1 Here, **so that** marks **you may prolong your days** and **it may go well with you** as the goal or purpose of **Honor your father and your mother**. Use a connector in your language that makes it clear that this is the purpose. 5:16 hu7r rc://*/ta/man/translate/figs-metaphor יַאֲרִיכֻ֣⁠ן יָמֶ֗י⁠ךָ 1 If the Israelites obey Yahweh, they will **prolong the days** that they live on the land. Moses is speaking of time as if it were something over which man could exercise control, to **prolong** it. You could include this information if it would be helpful for your readers. Alternate translation: “you may live for many generations” @@ -670,7 +669,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 5:18 lke6 rc://*/ta/man/translate/figs-explicit וְ⁠לֹ֖א תִּנְאָֽף 1 Alternate translation: “And do not have sexual relations with anyone other than your spouse” 5:20 vp3r rc://*/ta/man/translate/figs-explicit וְ⁠לֹֽא־תַעֲנֶ֥ה בְ⁠רֵֽעֲ⁠ךָ֖ עֵ֥ד שָֽׁוְא 1 The implication is that the **testimony** would be given in court or before a judge. You could include this information if that would be helpful to your readers. Alternate translation: “And do not lie as you testify” 5:20 p6zg rc://*/ta/man/translate/figs-metaphor בְ⁠רֵֽעֲ⁠ךָ֖ 1 Here, **neighbor** means “fellow Israelite.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “against your fellow Israelite” -5:21 msw3 rc://*/ta/man/translate/figs-explicit וְ⁠לֹ֥א תַחְמֹ֖ד & וְ⁠לֹ֨א תִתְאַוֶּ֜ה 1 Here, **desire** and **covet** mean “strongly desire what someone else has.” The words translated as **desire** and **covet** have similar meanings. You could translate these words with the same term if your language does not have multiple ways of expressing this idea. Alternate translation: “Do not strongly want to have … and do not want to take” +5:21 msw3 waiting rc://*/ta/man/translate/figs-parallelism וְ⁠לֹ֥א תַחְמֹ֖ד & וְ⁠לֹ֨א תִתְאַוֶּ֜ה 1 Here, **desire** and **covet** mean “strongly desire what someone else has.” If it would be helpful to your readers, you could connect the clauses with a word that shows that the second clause is repeating the first one, not saying something additional. Alternate translation: “Do not strongly want to have … and do not want to take” 5:21 a80l rc://*/ta/man/translate/figs-metaphor רֵעֶ֑⁠ךָ & רֵעֶ֗⁠ךָ & לְ⁠רֵעֶֽ⁠ךָ 1 Here, **neighbor** means “fellow Israelite.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “your fellow Israelite … your fellow Israelite … is of your fellow Israelite” 5:21 sqc4 rc://*/ta/man/translate/figs-possession וְ⁠כֹ֖ל אֲשֶׁ֥ר לְ⁠רֵעֶֽ⁠ךָ 1 Here, Yahweh is using the possessive form to describe **anything** that is a material possession that belongs to **your neighbor**. If it would be helpful for your readers, use an expression for the possessions that someone else owns. Alternate translation: “and any possession that belongs to your neighbor” 5:22 c5s9 rc://*/ta/man/translate/figs-explicit ק֥וֹל גָּד֖וֹל 1 The implication is that the voice of Yahweh was very loud. You could include this information if that would be helpful to your readers. Alternate translation: “loudly” @@ -703,13 +702,13 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 5:31 q7e9 rc://*/ta/man/translate/figs-distinguish עִמָּדִ⁠י֒ 1 This does not mean that Yahweh had a physical body, which was present at Mount Sinai. Yahweh means that Moses should stand near the fire and clouds where Yahweh’s voice came from. Be sure that this distinction is clear in your translation. Alternate translation: “by the fire where my voice comes from” 5:31 odqo rc://*/ta/man/translate/figs-doublet הַ⁠מִּצְוָ֛ה וְ⁠הַ⁠חֻקִּ֥ים 1 The terms **commandments** and **statutes** mean similar things. Yahweh is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “the very important commandments” 5:31 dlcu rc://*/ta/man/translate/grammar-collectivenouns הַ⁠מִּצְוָ֛ה 1 In this verse, the word **commandment** is singular in form, but it refers to all Yahweh’s commandments as a group. If it would be helpful in your language, you could say this plainly. Alternate translation: “the commandments” -5:31 e1i9 rc://*/ta/man/translate/figs-declarative אֲשֶׁ֣ר תְּלַמְּדֵ֑⁠ם 1 Yahweh is using a future statement to give an instruction or command. If it would be helpful in your language, you could translate these words using a command or instruction form. If it would be helpful for your readers, you could start a new sentence here. Alternate translation: “Teach them” +5:31 e1i9 rc://*/ta/man/translate/figs-declarative אֲשֶׁ֣ר תְּלַמְּדֵ֑⁠ם 1 Yahweh is using a future statement to give an instruction or command. If it would be helpful in your language, you could translate these words using a command or instruction form. If it would be helpful for your readers, you could start a new sentence here. Alternate translation: “that you must teach them” 5:31 fiot rc://*/ta/man/translate/figs-explicit וְ⁠עָשׂ֣וּ 1 The implication is that Yahweh wants Moses to teach the Israelites his commandments so that the Israelites will follow them. You could include this information if that would be helpful to your readers. Alternate translation: “so that they will do them” 5:31 hq4a rc://*/ta/man/translate/figs-explicitinfo בָ⁠אָ֔רֶץ אֲשֶׁ֧ר אָנֹכִ֛י נֹתֵ֥ן לָ⁠הֶ֖ם לְ⁠רִשְׁתָּֽ⁠הּ 1 The expression **the land that I am giving to them to possess it** contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. Alternate translation: “in the land that I am giving to them” 5:32 kyg9 rc://*/ta/man/translate/writing-quotations וּ⁠שְׁמַרְתֶּ֣ם לַ⁠עֲשׂ֔וֹת כַּ⁠אֲשֶׁ֥ר צִוָּ֛ה יְהוָ֥ה אֱלֹהֵי⁠כֶ֖ם אֶתְ⁠כֶ֑ם לֹ֥א תָסֻ֖רוּ יָמִ֥ין וּ⁠שְׂמֹֽאל׃ 1 Moses has finished quoting what Yahweh said. This verse continues Moses’ speech to the Israelites. Consider natural ways of reintroducing a speaker of direct quotations in your language. Alternate translation: “Then Moses said to the Israelites,” 5:32 sqy8 rc://*/ta/man/translate/figs-idiom לֹ֥א תָסֻ֖רוּ יָמִ֥ין וּ⁠שְׂמֹֽאל 1 Here, **turn aside, right nor left** is an idiom that means “disobey.” If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “Do not get off track” or “Do not disobey” 5:33 ype4 rc://*/ta/man/translate/figs-metaphor וְ⁠הַאֲרַכְתֶּ֣ם יָמִ֔ים 1 The expression "long **days**" is a metaphor for a long life. See how you translated this in [Deuteronomy 4:40](../04/40.md). Alternate translation: “be able to live a long time” -5:33 mteg rc://*/ta/man/translate/figs-metaphor בְּ⁠כָל־הַ⁠דֶּ֗רֶךְ אֲשֶׁ֨ר צִוָּ֜ה יְהוָ֧ה אֱלֹהֵי⁠כֶ֛ם אֶתְ⁠כֶ֖ם תֵּלֵ֑כוּ 1 Here Moses is speaking of commandments as if they were a road and as if obeying commandments was like walking on the road. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “All the commandments that Yahweh your God has commanded you, you shall obey” +5:33 mteg rc://*/ta/man/translate/figs-metaphor בְּ⁠כָל־הַ⁠דֶּ֗רֶךְ אֲשֶׁ֨ר צִוָּ֜ה יְהוָ֧ה אֱלֹהֵי⁠כֶ֛ם אֶתְ⁠כֶ֖ם תֵּלֵ֑כוּ 1 Here Moses is speaking of commandments as if they were a road and saying that obeying commandments is like walking on that road. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “All the commandments that Yahweh your God has commanded you, you shall obey” 5:33 sc79 rc://*/ta/man/translate/grammar-connect-logic-goal לְמַ֤עַן 1 Here, **so that** marks the benefits of living a good, long life as the goal or purpose of obeying Yahweh. Use a connector in your language that makes it clear that this is the purpose. Alternate translation: “in such a way that” 5:33 gk5o rc://*/ta/man/translate/figs-metaphor וְ⁠הַאֲרַכְתֶּ֣ם יָמִ֔ים בָּ⁠אָ֖רֶץ 1 The implication is that if the Israelites obey Yahweh, they will **prolong** the **days** when they live **in the land**. Moses is speaking of time as if it were an experience that one could **prolong**. You could include this information if it would be helpful for your readers. See how you translated this concept in [4:26](../04/26.md). Alternate translation: “and for many generations you might live in the land" \n\n 6:intro q4y8 0 # Deuteronomy 6 General Notes\n\n## Outline\n- vv. 1-9: The great commandment\n- vv. 6-25: Warnings against disobedience\n\n## Special concepts in this chapter\n\n### Yahweh’s blessings\nYahweh’s continued blessing of the people of Israel is dependent upon the people’s obedience to the law of Moses. (See: [[rc://*/tw/dict/bible/kt/bless]] and [[rc://*/tw/dict/bible/kt/lawofmoses]])\n\n### The Shema\nVerses 6-9 are known as The Shema in Judaism. They are an important foundation of Judaism. Jesus identifies the Shema as the greatest commandment in [Mark 12:28-29](Mrk/12/28.md).\n\n### Writing Yahweh’s Words on One’s Arms, Forehead, and Doorposts\n\n[Verses 8-9](../06/08.md) command the Israelites to always remember Yahweh’s words. There are different understandings of these commands. Some Jewish traditions interpret these verses as meaning that the Israelites should physically write copies of the law. Others believe that the command is to memorize and cherish the law. Translators should be careful to translate the passage as it is, without implying one interpration or the other in their translation.\n\n### Yahweh’s Presence\nAs God, Yahweh is everywhere and cannot be limited to a single space. When [verse 15](../06/15.md) says that Yahweh is in the midst of the Israelites, Moses means that Yahweh has a special relationship with the Israelites. Yahweh will protect the Israelites and give them victory. The physical manifestation of this relationship appears as a cloud over the tabernacle. \n\n## Other Translation Issues in This Chapter\n\n### Words for the Law\n- statutes\n- ordinances\n- judgments\nMoses uses different words to refer to the law that Yahweh commanded the Israelites. It is unclear what the differences are between these terms. If your language has different terms for the law, you could use them here to differentiate between the different Hebrew words. (See: [[rc://*/ta/man/translate/translate-unknown]])\n\n### Pronouns\n\nMoses is speaking to all the Israelites who are alive. The pronoun **you** and **your** are singular here unless otherwise noted. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. (See: [[rc://*/ta/man/translate/figs-youcrowd]]) From c2dc0e02c44cff53020eac260841c1d9cc88dc70 Mon Sep 17 00:00:00 2001 From: Grant_Ailie Date: Thu, 24 Aug 2023 20:27:09 +0000 Subject: [PATCH 084/127] Merge Grant_Ailie-tc-create-1 into master by Grant_Ailie (#3483) --- tn_SNG.tsv | 48 +++++++++++++++++++++++++++--------------------- 1 file changed, 27 insertions(+), 21 deletions(-) diff --git a/tn_SNG.tsv b/tn_SNG.tsv index 5fb2d47fcb..97fee6b2a8 100644 --- a/tn_SNG.tsv +++ b/tn_SNG.tsv @@ -14,6 +14,7 @@ front:intro an3g 0 # Introduction to the Song of Songs\n\n## Part 1: General 1:3 z9t3 rc://*/ta/man/translate/figs-metonymy שֶׁ֖מֶן תּוּרַ֣ק שְׁמֶ֑⁠ךָ 1 The woman is describing the man she loves and his reputation by association with his **name**. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “oil poured out is your reputation” or “oil poured out is the honor that people give to you” 1:3 ijen rc://*/ta/man/translate/figs-metaphor שֶׁ֖מֶן תּוּרַ֣ק שְׁמֶ֑⁠ךָ 1 The woman makes a comparison between the man’s reputation (which she refers to as his **name**) and scented oil that is poured out after which the good smell of the oil spreads as the air moves. If it would be helpful to your readers, you could explain the comparison. Alternate translation: “your reputation spreads more and more like the scent of perfume which spreads after it has been poured out” 1:3 pj62 rc://*/ta/man/translate/grammar-connect-logic-result עַל־כֵּ֖ן 1 The words translated as **Therefore** indicate that what follows is a result of what came before. Use a connector in your language that makes it clear that what follows is a result of what came before. Alternate translation: “As a result” +1:3 vo1s rc://*/ta/man/translate/translate-unknown עֲלָמ֥וֹת 1 The word translated as **marriageable women** refers to a young women who is old enough to be married or to a young woman who has recently been married but not yet given birth to a child. Your language and culture may have a term for a woman during this stage of life that you could use in your translation. You could also explain the meaning of the term in the context as the ULT does or use a general phrase as modeled by the UST. 1:4 gec8 מָשְׁכֵ֖⁠נִי 1 Alternate translation: “Lead me” 1:4 v83t rc://*/ta/man/translate/figs-you אַחֲרֶ֣י⁠ךָ 1 The word **you** refers to the man and so is singular. Your language may require you to mark this form. In this book every occurrence of the words **you** and **your** are singular. 1:4 ty2p rc://*/ta/man/translate/figs-exclusive נָּר֑וּצָה 1 The word **us** refers to the young woman and the man that she is addressing so **us** is inclusive. Your language may require you to mark these forms. Alternate translation: “let you and I run” @@ -307,7 +308,8 @@ front:intro an3g 0 # Introduction to the Song of Songs\n\n## Part 1: General 5:2 biy3 rc://*/ta/man/translate/figs-metonymy אֲנִ֥י יְשֵׁנָ֖ה וְ⁠לִבִּ֣⁠י עֵ֑ר 1 Here, the term **heart** could represent: (1) the woman’s thoughts and mental awareness in which case the phrase **my heart is awake** means that her mind is alert and dreaming after she had started to sleep. Alternate translation: “I am asleep, but my mind is dreaming” or “I am asleep, but my mind is alert and dreaming” (2) the woman’s entire person in which case the phrase **my heart is awake** means that she had been awakened after falling **asleep** or after she was almost **asleep**. Alternate translation: “I was almost asleep, now I am awakened” or “I was asleep, but now I have been awakened” 5:2 kri6 ק֣וֹל ׀ דּוֹדִ֣⁠י דוֹפֵ֗ק 1 Alternate translation: “I hear a sound, it is my beloved knocking” or “I hear a sound, it is the sound of my beloved knocking on my door” 5:2 tk43 דּוֹדִ֣⁠י 1 See how you translated the phrase **my beloved** in [1:13](../01/13.md). Alternate translation: “my lover” -5:2 rx38 rc://*/ta/man/translate/figs-idiom אֲחֹתִ֤⁠י רַעְיָתִ⁠י֙ יוֹנָתִ֣⁠י 1 See how you translated the phrase **my sister** in [4:9](../04/09.md), **my darling** in [1:9](../01/09.md), and **my dove** in [2:14](../02/14.md). +5:2 rx38 rc://*/ta/man/translate/figs-idiom אֲחֹתִ֤⁠י רַעְיָתִ⁠י֙ 1 See how you translated the phrase **my sister** in [4:9](../04/09.md) and the phrase **my darling** in [1:9](../01/09.md). +5:2 us5k rc://*/ta/man/translate/figs-metaphor יוֹנָתִ֣⁠י 1 See how you translated the phrase **my dove** in [2:14](../02/14.md). 5:2 yh2r rc://*/ta/man/translate/figs-idiom שֶׁ⁠רֹּאשִׁ⁠י֙ נִמְלָא־טָ֔ל 1 Here, the phrase **full of** is a Hebrew idiom which means “wet with.” If your readers would not understand this, you could use an equivalent idiom or use plain language. Alternate translation: “because my head is with with dew” 5:2 d3gt rc://*/ta/man/translate/figs-ellipsis קְוֻּצּוֹתַ֖⁠י 1 The words “is full of” are understood from the previous phrase. If it would help your readers, they can be repeated here as modeled by the ULT. 5:3 m1u3 rc://*/ta/man/translate/figs-quotemarks פָּשַׁ֨טְתִּי֙ אֶת־כֻּתָּנְתִּ֔⁠י אֵיכָ֖כָה אֶלְבָּשֶׁ֑⁠נָּה רָחַ֥צְתִּי אֶת־רַגְלַ֖⁠י אֵיכָ֥כָה אֲטַנְּפֵֽ⁠ם 1 In this verse, the author quotes: (1) what the woman thought to herself. Alternate translation: “I thought to myself; I have taken off my robe; how will I put it on?\nI have washed my feet; how could I get them dirty?” (2) the woman speaking directly to the man. Alternate translation: “I said to the man I love; I have taken off my robe; how will I put it on? I have washed my feet; how could I get them dirty?” @@ -370,34 +372,38 @@ front:intro an3g 0 # Introduction to the Song of Songs\n\n## Part 1: General 6:1 emy4 הַ⁠יָּפָ֖ה בַּ⁠נָּשִׁ֑ים 1 See how you translated the phrase **most beautiful woman among women** in [1:8](../01/08.md). 6:1 pypx אָ֚נָה פָּנָ֣ה דוֹדֵ֔⁠ךְ 1 Alternate translation: “Which way did your beloved go” 6:1 ise2 rc://*/ta/man/translate/figs-ellipsis וּ⁠נְבַקְשֶׁ֖⁠נּוּ עִמָּֽ⁠ךְ 1 The women of Jerusalem are leaving out some of the words that a sentence would need in many languages to be complete. If your readers might misunderstand this, you could supply these words from the context. Alternate translation: “tell us, so that we can seek him with you” or “tell us, and let us seek him with you” -6:2 vrq9 rc://*/ta/man/translate/figs-metaphor דּוֹדִ⁠י֙ יָרַ֣ד לְ⁠גַנּ֔⁠וֹ לַ⁠עֲרוּג֖וֹת הַ⁠בֹּ֑שֶׂם לִ⁠רְעוֹת֙ בַּ⁠גַּנִּ֔ים וְ⁠לִ⁠לְקֹ֖ט שֽׁוֹשַׁנִּֽים 1 Here, the word **garden** and **gardens** both refer to the woman’s body. The woman is continuing to use the “garden” metaphor that was used in [4:12-5:1](../04/12.md) by again referring to her body as a **garden**. The phrase **graze in the gardens** and **glean lilies** are both metaphors for the man enjoying the woman’s body. If you used similes to translate [4:12-5:1](../04/12.md) you should continue to use similes here. Alternate translation: “My beloved went to me. I am like a garden where beds of spices grow. He came to me in order to enjoy my body like a gazelle grazing in gardens and like a person gleaning lilies” -6:2 jgeu rc://*/ta/man/translate/figs-explicit דּוֹדִ⁠י֙ יָרַ֣ד לְ⁠גַנּ֔⁠וֹ לַ⁠עֲרוּג֖וֹת הַ⁠בֹּ֑שֶׂם 1 The phrase **to the beds of spices** explains where in the **garden** the man **went down to** and is not describing a separate location from the **garden** (woman). If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “My beloved went down to the beds of spices in his garden” or “My beloved went to me who is like his garden where beds of spices grow” +6:2 vrq9 rc://*/ta/man/translate/figs-metaphor דּוֹדִ⁠י֙ יָרַ֣ד לְ⁠גַנּ֔⁠וֹ לַ⁠עֲרוּג֖וֹת הַ⁠בֹּ֑שֶׂם לִ⁠רְעוֹת֙ בַּ⁠גַּנִּ֔ים וְ⁠לִ⁠לְקֹ֖ט שֽׁוֹשַׁנִּֽים 1 Here, the word **garden** and **gardens** both refer to the woman’s body. The woman is continuing to use the “garden” metaphor that was used in [4:12-5:1](../04/12.md) by again referring to her body as a **garden**. The phrase **graze in the gardens** and **glean lilies** are both metaphors for the man enjoying the woman’s body. If you used similes to translate [4:12-5:1](../04/12.md) you should continue to use similes here. Alternate translation: “My beloved went to me. I am like a garden where beds of spices grow. He came to me in order to enjoy my body like a gazelle enjoys grazing in gardens and like a person enjoys gleaning lilies” +6:2 jgeu rc://*/ta/man/translate/figs-explicit דּוֹדִ⁠י֙ יָרַ֣ד לְ⁠גַנּ֔⁠וֹ לַ⁠עֲרוּג֖וֹת הַ⁠בֹּ֑שֶׂם 1 The phrase **to the beds of spices** explains where in the **garden** the man **went down to**. This phrase is not describing a separate location from the **garden** (woman). If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “My beloved went down to the beds of spices in his garden” or “My beloved went to me who is like his spice garden” 6:2 twm5 rc://*/ta/man/translate/figs-go יָרַ֣ד 1 Your language may say “gone” rather than **went** in contexts such as this. Use whichever is more natural. Alternate translation: “has gone down” 6:2 pr3t לַ⁠עֲרוּג֖וֹת הַ⁠בֹּ֑שֶׂם 1 See how you translated the similar phrase **bed of spices** in [5:13](../05/13.md). 6:2 uprg rc://*/ta/man/translate/figs-explicit בַּ⁠גַּנִּ֔ים 1 Here, the phrase **the gardens** refers to the woman just like the phrase **his garden** earlier in the verse does. If it would be helpful to your readers, you could indicate that explicitly by translating the phrase **the gardens** as “his gardens” or “his garden.” Alternate translation: “in his gardens” or “in his garden” 6:3 lr7w אֲנִ֤י לְ⁠דוֹדִ⁠י֙ וְ⁠דוֹדִ֣⁠י לִ֔⁠י 1 See how you translated the similar phrase “My beloved belongs to me and I belong to him” in [2:16](../02/16.md). 6:3 p4l4 rc://*/ta/man/translate/figs-metaphor הָ⁠רֹעֶ֖ה בַּ⁠שׁוֹשַׁנִּֽים 1 See how you translated the similar phrase “the man grazing among the lilies” in [2:16](../02/16.md). -6:4 q66q 0 # General Information:\n\nHere begins Part Five of the book -6:4 xk88 rc://*/ta/man/translate/figs-simile as beautiful as Tirzah, my love, as lovely as Jerusalem 0 These cities were famous for being beautiful and pleasant to be in. The man thinks the woman is beautiful, and he takes pleasure in being with her. -6:4 nj8w my love 0 “you whom I love.” See how you translated this in [Song of Songs 1:9](../01/09.md). -6:4 rjr5 lovely 0 See how you translated this in [Song of Songs 1:5](../01/05.md). -6:5 lbz1 rc://*/ta/man/translate/figs-simile שַׂעְרֵ⁠ךְ֙ כְּ⁠עֵ֣דֶר הָֽ⁠עִזִּ֔ים שֶׁ⁠גָּלְשׁ֖וּ מִן־הַ⁠גִּלְעָֽד 1 See how you translated the sentence **Your hair is like a flock of goats\nthat hop down from Gilead** in [4:1](../04/01.md). -6:6 lxi1 rc://*/ta/man/translate/figs-simile שִׁנַּ֨יִ⁠ךְ֙ כְּ⁠עֵ֣דֶר הָֽ⁠רְחֵלִ֔ים שֶׁ⁠עָל֖וּ מִן־הָ⁠רַחְצָ֑ה שֶׁ⁠כֻּלָּ⁠ם֙ מַתְאִימ֔וֹת וְ⁠שַׁכֻּלָ֖ה אֵ֥ין בָּ⁠הֶֽם 1 See how you translated the almost identical verse in [4:2](../04/02.md). -6:6 j7se rc://*/ta/man/translate/figs-explicit coming up from the washing place 0 The ewes are coming up out of the water. See how you translated this in [Song of Songs 4:2](../04/02.md). Alternate translation: “that are coming up out of the water after people have washed them” -6:6 x7hr rc://*/ta/man/translate/figs-metaphor Each one has a twin 0 Sheep usually give birth to two lambs at one time. These twin lamb usually look like one another. Each of the woman’s teeth has a matching tooth on the other side of her mouth. See how you translated this in [Song of Songs 4:2](../04/02.md). -6:6 s4qj none among them is bereaved 0 Each of the woman’s teeth has a matching tooth on the other side of her mouth. She has not lost any of her teeth. See how you translated this in [Song of Songs 4:2](../04/02.md). -6:6 j4u3 bereaved 0 lost a loved one who has died. See how you translated this in [Song of Songs 4:2](../04/02.md). -6:7 zid1 rc://*/ta/man/translate/figs-simile are like pomegranate halves 0 Pomegranates are smooth, round, and rich red. The man thinks the woman’s cheeks are beautiful and show that she is healthy. See how you translated this in [Song of Songs 4:3](../04/03.md). Alternate translation: “are red and round like two halves of a pomegranate” or “are red and full and healthy” -6:7 z88b behind your veil 0 See how you translated this in [Song of Songs 4:1](../04/01.md). -6:9 a2hh rc://*/ta/man/translate/figs-metaphor My dove 0 The Israelites considered doves beautiful birds with pleasant voices. The man thinks the woman’s face and voice are beautiful. If calling a woman a “dove” would be offensive, you could leave out the metaphor. See how you translated this in [Song of Songs 2:14](../02/14.md). Alternate translation: “You beautiful woman” -6:9 dk9e my undefiled 0 “my perfect one” or “my faithful one” or “my innocent one.” See how you translated this in [Song of Songs 5:2](../05/02.md). -6:9 tej6 the woman who bore her 0 “the woman who gave birth to her.” This phrase refers to her mother. -6:9 wmx6 young women … queens … concubines 0 the women spoken of in [Song of Songs 6:8](./08.md). -6:9 al8y called her blessed 0 Alternate translation: “said that things had gone especially well for her” +6:4 xk88 rc://*/ta/man/translate/figs-simile יָפָ֨ה אַ֤תְּ רַעְיָתִ⁠י֙ כְּ⁠תִרְצָ֔ה נָאוָ֖ה כִּ⁠ירוּשָׁלִָ֑ם 1 The man is saying that the woman is **like** the city of **Tirzah** and **like** the city of **Jerusalem** because both of these cities were beautiful. These lines are parallel and both mean basically the same thing. If it would be helpful in your language, you could state the point of comparison explicitly. Alternately, you could combine the lines if it would help your readers. Alternate translation: “You are beautiful, my darling, like the beautiful city of Tirzah, lovely like the lovely city of Jerusalem” or “You are beautiful and lovely, my darling, like the cities of Tirzah and Jerusalem” \n +6:4 bbrm יָפָ֨ה אַ֤תְּ רַעְיָתִ⁠י֙ 1 See how you translated the phrase “you are beautiful, my darling” in [1:15](../01/15.md). +6:4 qymv rc://*/ta/man/translate/figs-infostructure יָפָ֨ה אַ֤תְּ רַעְיָתִ⁠י֙ כְּ⁠תִרְצָ֔ה 1 If it would be more natural in your language, you could change the order of these phrases. Alternate translation: “My darling, you are beautiful like Tirzah” +6:4 rjr5 rc://*/ta/man/translate/figs-ellipsis נָאוָ֖ה כִּ⁠ירוּשָׁלִָ֑ם אֲיֻמָּ֖ה כַּ⁠נִּדְגָּלֽוֹת 1 The man is leaving out some of the words that a sentence would need in many languages to be complete. If your readers might misunderstand this, you could supply these words from the context. Alternate translation: “you are lovely like Jerusalem, you are awe-inspiring like bannered armies” +6:4 ydky rc://*/ta/man/translate/figs-simile אֲיֻמָּ֖ה כַּ⁠נִּדְגָּלֽוֹת 1 The man is saying that the woman is **awe-inspiring like bannered armies** because looking at her causes the man to feel a sense of awe that is comparable to seeing an army with its banners above it. If it would be helpful in your language, you could state that explicitly. Alternate translation: “and the awe I feel when looking at you is like the awe I would feel if I saw armies with their banners” or “and the awe I feel when looking at you is like the awe I feel when I see armies with their banners above them” +6:4 v9dx rc://*/ta/man/translate/translate-unknown כַּ⁠נִּדְגָּלֽוֹת 1 See how you translated the term **banner** in [2:4](../02/04.md). +6:5 lbz1 rc://*/ta/man/translate/figs-simile שַׂעְרֵ⁠ךְ֙ כְּ⁠עֵ֣דֶר הָֽ⁠עִזִּ֔ים שֶׁ⁠גָּלְשׁ֖וּ מִן־הַ⁠גִּלְעָֽד 1 See how you translated the similar sentence “Your hair is like a flock of goats that hop down from the slopes of Gilead” in [4:1](../04/01.md). +6:6 lxi1 rc://*/ta/man/translate/figs-simile שִׁנַּ֨יִ⁠ךְ֙ כְּ⁠עֵ֣דֶר הָֽ⁠רְחֵלִ֔ים שֶׁ⁠עָל֖וּ מִן־הָ⁠רַחְצָ֑ה שֶׁ⁠כֻּלָּ⁠ם֙ מַתְאִימ֔וֹת וְ⁠שַׁכֻּלָ֖ה אֵ֥ין בָּ⁠הֶֽם 1 See how you translated the almost identical verse in [4:2](../04/02.md). The only difference between this verse and 4:2 is that 4:2 has the phrase “shorn sheep” and this verse has **ewes** instead. +6:6 j7se rc://*/ta/man/translate/figs-explicit הָֽ⁠רְחֵלִ֔ים 1 The term **ewes** refers to female sheep. If it would be helpful to your readers, you could indicate explicitly what the term **ewes** refers to. Alternate translation: “female sheep” +6:7 zid1 rc://*/ta/man/translate/figs-simile כְּ⁠פֶ֤לַח הָ⁠רִמּוֹן֙ רַקָּתֵ֔⁠ךְ מִ⁠בַּ֖עַד לְ⁠צַמָּתֵֽ⁠ךְ 1 See how you translated [4:3](../04/03.md) which is identical to this verse. +6:8-9 v080 rc://*/ta/man/translate/figs-explicit שִׁשִּׁ֥ים הֵ֨מָּה֙ מְּלָכ֔וֹת וּ⁠שְׁמֹנִ֖ים פִּֽילַגְשִׁ֑ים וַ⁠עֲלָמ֖וֹת אֵ֥ין מִסְפָּֽר & אַחַ֥ת הִיא֙ יוֹנָתִ֣⁠י תַמָּתִ֔⁠י אַחַ֥ת הִיא֙ לְ⁠אִמָּ֔⁠הּ בָּרָ֥ה הִ֖יא לְ⁠יֽוֹלַדְתָּ֑⁠הּ 1 This is a comparison that expresses that the woman is superior to women in a king’s royal court. If it would be helpful to your readers, you could add words that explicitly indicate that this is a comparison. Alternate translation: “When compared to sixty queens, and eighty concubines and marriageable women without number, none of them are as special as my dove; my perfect one who is special to her mother and pure to the woman who bore her” or “Even if compared to sixty queens, and eighty concubines and marriageable women without number, still none of them would be as special as my dove; my perfect one who is special to her mother and pure to the woman who bore her” +6:8 o3wm rc://*/ta/man/translate/figs-infostructure שִׁשִּׁ֥ים הֵ֨מָּה֙ מְּלָכ֔וֹת 1 If it would be more natural in your language, you could change the order of words in the phrase **Sixty are they, queens**. Alternate translation: “They are sixty queens” +6:8 iwkm rc://*/ta/man/translate/writing-poetry שִׁשִּׁ֥ים הֵ֨מָּה֙ מְּלָכ֔וֹת וּ⁠שְׁמֹנִ֖ים פִּֽילַגְשִׁ֑ים 1 The man is using the numbers, **Sixty** and **eighty** as a poetic way to make a comprehensive statement. The man is using the typical 3, 4 pattern that was commonly used at that time, and for emphasis he multiples the numbers 3 and 4 by the number 20 resulting in the numbers **Sixty** and **eighty** which he thinks is sufficient to illustrate his point. If a speaker of your language would not do this, in your translation you could express the emphasis in a way that would be natural in your language. Alternate translation: “A large number of queens and a large number of concubines” or “Many queens, and many concubines” +6:8 vy12 rc://*/ta/man/translate/translate-unknown וַ⁠עֲלָמ֖וֹת 1 See how you translated the phrase **marriageable women** in [1:3](../01/03.md). +6:8 vks6 rc://*/ta/man/translate/figs-idiom וַ⁠עֲלָמ֖וֹת אֵ֥ין מִסְפָּֽר 1 Here, **without number** is an idiom that means “more than can be counted.” If this phrase does not have that meaning in your language, you could use an idiom from your language that does have that meaning or you could state the meaning plainly. Alternate translation: “and too many marriageable women to count” or “and more marriageable women than can be counted” +6:9 ue94 rc://*/ta/man/translate/figs-explicit אַחַ֥ת הִיא֙ 1 Here, the phrase **One is she** means “She is special” (the number **One** is used in contrast to the large numbers of other women described in the previous verse). If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “She is special” or “She is unique” or “She is special in comparison to other women” +6:9 a2hh rc://*/ta/man/translate/figs-metaphor יוֹנָתִ֣⁠י תַמָּתִ֔⁠י 1 See how you translated the phrases **my dove** and **my perfect one** in [5:2](../05/02.md). +6:9 tej6 rc://*/ta/man/translate/figs-explicit אַחַ֥ת הִיא֙ לְ⁠אִמָּ֔⁠הּ 1 The phrase **one is she to her mother** could mean: (1) that the woman the man loves is special **to her mother** (with **one** being used in contrast to the large numbers of other women described in the previous verse). Alternate translation: “she is special to her mother” or “her mother thinks she is special” or “her mother thinks she is unique” (2) that the woman was the only child or the only daughter that her mother had. Alternate translation: “she is the only child of her mother” or “her mother’s only daughter” or “she is the only child of her mother” +6:9 wmx6 rc://*/ta/man/translate/figs-explicit בָּרָ֥ה הִ֖יא לְ⁠יֽוֹלַדְתָּ֑⁠הּ 1 The phrase **pure is she to the woman who bore her** could mean: (1) that the woman was her mother’s favorite child or favorite daughter. Alternate translation: “the favorite child of the woman who bore her” or “the favorite daughter of the woman who bore her” (2) that the woman was pure or flawless in some way. Alternate translation: “flawless is she to the woman who bore her” +6:9 ca42 rc://*/ta/man/translate/figs-parallelism אַחַ֥ת הִיא֙ לְ⁠אִמָּ֔⁠הּ בָּרָ֥ה הִ֖יא לְ⁠יֽוֹלַדְתָּ֑⁠הּ 1 If you decided that **one** means “special” here and that **pure** means “favorite” then these two lines are parallel and mean basically the same thing because these both these words then have similar meanings and the phrases **her mother** and **the woman who bore her** both mean the same thing. The second line is emphasizing the meaning of the first by repeating the same idea with different words which is common in Hebrew poetry. It would be good to show this repetition to your readers by including both phrases in your translation rather than combining them. However, if it would be helpful to your readers, you could combine these two lines into one. Alternate translation: “her mother thinks that she is very special” or “she is very special to her mother” +6:9 al8y rc://*/ta/man/translate/figs-explicit בָנוֹת֙ 1 Here, the word **daughters** could refer to: (1) the “marriageable women” in the previous verse. Alternate translation: “The marriageable women” or “the young women of the kings court” (2) young women in general, perhaps “the daughters of Jerusalem" (young women of Jerusalem) mentioned several times earlier in the book. Alternate translation: “The young women” 6:10 cw4k 0 # General Information:\n\nThe ULT understands this to be what the queens and the concubines said about the woman. However, some versions understand these to be the words of the man. 6:10 g6e9 rc://*/ta/man/translate/figs-rquestion Who is this who appears like the dawn … banners? 0 They are using this question to say that they think the young woman is amazing. Alternate translation: “This is an amazing woman! She comes into view like the dawn … banners!” 6:10 y3dp rc://*/ta/man/translate/figs-simile who appears like the dawn 0 The dawn is beautiful. The woman is beautiful. Alternate translation: “who comes into view like the dawn” -6:10 vb8c rc://*/ta/man/translate/figs-simile as awe-inspiring as an army with its banners 0 See how you translated the similar phrase “terrifying like bannered armies” in [6:4](../06/04.md). +6:10 vb8c rc://*/ta/man/translate/figs-simile כַּֽ⁠חַמָּ֔ה אֲיֻמָּ֖ה 1 See how you translated the identical phrase “awe-inspiring like bannered armies” in [6:4](../06/04.md). 6:11 xmc2 grove 0 See how you translated this in [Song of Songs 4:13](../04/12.md). 6:11 vs9r young growth 0 Alternate translation: “young plants” or “new shoots” 6:11 qw4q had budded 0 “had grown their buds.” Buds are the small round parts of plants which open up into flowers. From e5649d6656566b5719dedf2ac382f4a805133d0d Mon Sep 17 00:00:00 2001 From: Perry J Oakes Date: Fri, 25 Aug 2023 16:09:52 +0000 Subject: [PATCH 085/127] Merge pjoakes-tc-create-1 into master by pjoakes (#3488) --- tn_GEN.tsv | 14 ++++++++------ 1 file changed, 8 insertions(+), 6 deletions(-) diff --git a/tn_GEN.tsv b/tn_GEN.tsv index 48c57da486..c0ad13e073 100644 --- a/tn_GEN.tsv +++ b/tn_GEN.tsv @@ -1546,12 +1546,13 @@ front:intro d9wn 0 # Introduction to Genesis\n\n## Part 1: General Introducti 14:21 pmak הַ⁠נֶּ֔פֶשׁ 1 Alternate translation: “my people whom you saved,” or “the people from Sodom whom you rescued,” 14:21 yqi3 וְ⁠הָ⁠רְכֻ֖שׁ קַֽח לָֽ⁠ךְ 1 See how you translated **possessions** in verses 11-12,16. Alternate translation: “but the plunder you may keep for yourself.” or “but take for yourself the belongings that you recovered.” 14:22 n9df rc://*/ta/man/translate/writing-pronouns וַ⁠יֹּ֥אמֶר אַבְרָ֖ם אֶל מֶ֣לֶךְ סְדֹ֑ם 1 Consider what is the best way in your language to refer to Abram and to the king of Sodom at this point in their conversation. Alternate translation: “But he replied to him,” -14:22 mra6 rc://*/ta/man/translate/translate-symaction הֲרִימֹ֨תִי יָדִ֤⁠י אֶל יְהוָה֙ 1 It was the custom that when a person made an oath, he raised his hand to show that he was telling the truth and making a serious, unbreakable promise. Abram’s oath to Yahweh made Yahweh his witness who would hold him accountable and punish him if he were to break his oath. Alternate translation: “I will not keep anything, because I have raised my hand and vowed to Yahweh,” -14:22 j9qr אֵ֣ל עֶלְי֔וֹן 1 See how you translated this phrase in verses 18-20. Alternate translation: “who is the highest God,” +14:22 mra6 rc://*/ta/man/translate/translate-symaction הֲרִימֹ֨תִי יָדִ֤⁠י אֶל יְהוָה֙ 1 It was the custom that when a person made an oath, he raised his hand as an appeal to God to witness his oath and to hold him accountable and punish him if he were to break his oath. If this would not be clear to your readers, you could explain the significance of this action in the text or in a footnote. Alternate translation: “To call a witness to this oath, I raise my hand to Yahweh” +14:22 j9qr אֵ֣ל עֶלְי֔וֹן 1 See how you translated this phrase in verses 18-20. Alternate translation: “who is the highest God” 14:22 v040 קֹנֵ֖ה שָׁמַ֥יִם וָ⁠אָֽרֶץ 1 See how you translated this phrase in verse 19. Alternate translation: “and the Owner of heaven and earth,” or “and the One who created heaven and earth,” -14:23 xn0s אִם 1 Alternate translation: “that I will not keep” -14:23 lbqa מִ⁠חוּט֙ וְ⁠עַ֣ד שְׂרֽוֹךְ נַ֔עַל 1 Alternate translation: “even a thread or the strap from a sandal,” or “even something as small as a piece of string or a sandal strap,” -14:23 wb28 וְ⁠אִם אֶקַּ֖ח מִ⁠כָּל 1 This clause emphasizes Abram’s point. Consider what is the best way to do that in your language. Also, consider whether or not it is better in your language to begin a new sentence here. Alternate translation: “No I will not keep anything” +14:23 xn0s rc://*/ta/man/translate/figs-ellipsis אִם־מִ⁠חוּט֙ וְ⁠עַ֣ד שְׂרֽוֹךְ־נַ֔עַל 1 Abram is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from later in the sentence if it would be clearer in your language. Alternate translation: “if I take anything from a thread to the strap of a sandal” +14:23 vzf5 rc://*/ta/man/translate/figs-ellipsis אִם־מִ⁠חוּט֙ וְ⁠עַ֣ד שְׂרֽוֹךְ־נַ֔עַל וְ⁠אִם־אֶקַּ֖ח מִ⁠כָּל־אֲשֶׁר־לָ֑⁠ךְ 1 According to custom, Abram is leaving out the part of his oath that tells what Yahweh will do to him if he does the things that he mentions in his oath. Because of the power of spoken words, people left that part to be understood silently. You could supply these words if it would be clearer and not offensive in your language. Alternate translation: “if from a thread even to the strap of a sandal, or I take from anything that {belongs} to you, may Yahweh punish me severely” or “…may Yahweh strike me dead” +14:23 lbqa rc://*/ta/man/translate/figs-hyperbole מִ⁠חוּט֙ וְ⁠עַ֣ד שְׂרֽוֹךְ נַ֔עַל 1 Abram is mentioning things that are so small and insignificant that no one would want them in order to make the point that he doesn't want anything from the king of Sodom. Alternate translation: “even a thread or the strap from a sandal,” or “even something as small as a piece of string or a sandal strap” +14:23 wb28 rc://*/ta/man/translate/figs-parallelism וְ⁠אִם אֶקַּ֖ח מִ⁠כָּל 1 This clause emphasizes Abram’s point by repeating the meaning of the previous phrase in different words. Consider what is the best way to emphasize a point in your language. Also, consider whether or not it is better in your language to begin a new sentence here. Alternate translation: “No I will not keep anything” 14:23 ah9p rc://*/ta/man/translate/figs-infostructure אֲשֶׁר לָ֑⁠ךְ 1 For some languages, it may be clearer and more natural to put this phrase earlier in this verse and say, “that I will not keep/accept anything that belongs to you or your people, not even something as small as a piece of thread/string or the strap from a sandal.” Do what is best in your language. Alternate translation: “that belongs to you or your people,” 14:23 hns6 וְ⁠לֹ֣א תֹאמַ֔ר 1 Consider whether or not it is better in your language to begin a new sentence here. 14:23 xhbz rc://*/ta/man/translate/figs-quotesinquotes אֲנִ֖י הֶעֱשַׁ֥רְתִּי אֶת אַבְרָֽם 1 The Hebrew pronoun that refers here to the king of Sodom is emphatic. Consider what is the best way to communicate that emphasis in your language. Also consider whether it is better in your language to translate this embedded quote as a direct or indirect quote. Alternate translation: “I am the one who made Abram wealthy!” @@ -2386,6 +2387,7 @@ front:intro d9wn 0 # Introduction to Genesis\n\n## Part 1: General Introducti 21:22 zrmj rc://*/ta/man/translate/figs-idiom אֱלֹהִ֣ים עִמְּ⁠ךָ֔ בְּ⁠כֹ֥ל אֲשֶׁר אַתָּ֖ה עֹשֶֽׂה 1 See how you translated a similar phrase (“God was with …”) in verse 20. Alternate translation: “I have noticed that God is with you and blesses you in everything that you do.” 21:23 dapc וְ⁠עַתָּ֗ה 1 King Abimelech’s words to Abraham should sound polite and respectful in your translation, not rude or demanding. See how you translated this phrase in Gen 20:7. Alternate translation: “So now, please” 21:23 k01e הִשָּׁ֨בְעָ⁠ה לִּ֤⁠י בֵֽ⁠אלֹהִים֙ הֵ֔נָּה 1 To “swear … by God” means that Abraham would be accountable to God, asking him to be his witness and to punish him if he breaks his oath/vow/promise to King Abimelech. It does not mean that Abraham used swear words or other foul language. If this custom is not familiar to many people in your language area, you could put this information in a footnote. See how you translated a similar sentence in Gen 14:22. Alternate translation: “solemnly promise me here with God as your witness” +21:23 iy8k rc://*/ta/man/translate/figs-ellipsis אִם־תִּשְׁקֹ֣ר לִ֔⁠י 1 According to custom, Abimelech is leaving out the part of the oath that tells what Yahweh will do to Abraham if he violates the oath. Because of the power of spoken words, people left that part to be understood silently. You could supply these words if it would be clearer and not offensive in your language. Alternate translation: “that he will punish you severely if you deal falsely with me” 21:23 gd6n כַּ⁠חֶ֜סֶד אֲשֶׁר עָשִׂ֤יתִי עִמְּ⁠ךָ֙ 1 Alternate translation: “Rather, just as I have treated you kindly,” or “But just as I have been kind to you,” 21:23 ofrf rc://*/ta/man/translate/figs-metonymy תַּעֲשֶׂ֣ה עִמָּדִ֔⁠י וְ⁠עִם הָ⁠אָ֖רֶץ 1 In this context, the phrase **the land** refers to the people who live in the land. Alternate translation: “vow that you will also be kind to me and the people in this land” 21:23 vmpq אֲשֶׁר גַּ֥רְתָּה בָּֽ⁠הּ 1 Alternate translation: “where you are sojourning” or “where you are living as a foreigner” @@ -6066,4 +6068,4 @@ front:intro d9wn 0 # Introduction to Genesis\n\n## Part 1: General Introducti 50:26 q45p וַ⁠יַּחַנְט֣וּ אֹת֔⁠וֹ 1 See how you translated **embalmed** in verses 2-3, and how you translated “physicians/doctors” in verse 2. Alternate translation: “And his morticians preserved his body for burial,” 50:26 l7kb rc://*/ta/man/translate/figs-activepassive וַ⁠יִּ֥ישֶׂם 1 Consider what is the best way to translate this passive clause in your language. Alternate translation: “and they put him” or “and put his body” 50:26 vht8 בָּ⁠אָר֖וֹן 1 Alternate translation: “in a burial chest” -50:26 hcwb בְּ⁠מִצְרָֽיִם 1 Alternate translation: “in the land of Egypt.” \ No newline at end of file +50:26 hcwb בְּ⁠מִצְרָֽיִם 1 Alternate translation: “in the land of Egypt.” From 18b8955f41773a410c4d366f807e9ac10ba5ce23 Mon Sep 17 00:00:00 2001 From: pjoakes Date: Fri, 25 Aug 2023 18:25:16 +0000 Subject: [PATCH 086/127] Merge pjoakes-tc-create-1 into master by pjoakes (#3491) Co-authored-by: pjoakes Co-committed-by: pjoakes --- tn_GEN.tsv | 5 +++-- 1 file changed, 3 insertions(+), 2 deletions(-) diff --git a/tn_GEN.tsv b/tn_GEN.tsv index c0ad13e073..d3c494141d 100644 --- a/tn_GEN.tsv +++ b/tn_GEN.tsv @@ -1546,7 +1546,8 @@ front:intro d9wn 0 # Introduction to Genesis\n\n## Part 1: General Introducti 14:21 pmak הַ⁠נֶּ֔פֶשׁ 1 Alternate translation: “my people whom you saved,” or “the people from Sodom whom you rescued,” 14:21 yqi3 וְ⁠הָ⁠רְכֻ֖שׁ קַֽח לָֽ⁠ךְ 1 See how you translated **possessions** in verses 11-12,16. Alternate translation: “but the plunder you may keep for yourself.” or “but take for yourself the belongings that you recovered.” 14:22 n9df rc://*/ta/man/translate/writing-pronouns וַ⁠יֹּ֥אמֶר אַבְרָ֖ם אֶל מֶ֣לֶךְ סְדֹ֑ם 1 Consider what is the best way in your language to refer to Abram and to the king of Sodom at this point in their conversation. Alternate translation: “But he replied to him,” -14:22 mra6 rc://*/ta/man/translate/translate-symaction הֲרִימֹ֨תִי יָדִ֤⁠י אֶל יְהוָה֙ 1 It was the custom that when a person made an oath, he raised his hand as an appeal to God to witness his oath and to hold him accountable and punish him if he were to break his oath. If this would not be clear to your readers, you could explain the significance of this action in the text or in a footnote. Alternate translation: “To call a witness to this oath, I raise my hand to Yahweh” +14:22 mra6 rc://*/ta/man/translate/translate-symaction הֲרִימֹ֨תִי יָדִ֤⁠י אֶל יְהוָה֙ 1 It was the custom that when a person made an oath, he raised his hand as an appeal to God to witness his oath and to hold him accountable and punish him if he were to break his oath. If this would not be clear to your readers, you could explain the significance of this action in the text or in a footnote. Alternate translation: “As a witness to this oath, I call on Yahweh” +14:22 km6h rc://*/ta/man/translate/writing-oathformula הֲרִימֹ֨תִי יָדִ֤⁠י אֶל יְהוָה֙ 1 The phrase **I raise my hand to Yahweh** begins an oath formula. Use a natural way in your language to express an oath. Alternate translation: “I pledge before Yahweh” 14:22 j9qr אֵ֣ל עֶלְי֔וֹן 1 See how you translated this phrase in verses 18-20. Alternate translation: “who is the highest God” 14:22 v040 קֹנֵ֖ה שָׁמַ֥יִם וָ⁠אָֽרֶץ 1 See how you translated this phrase in verse 19. Alternate translation: “and the Owner of heaven and earth,” or “and the One who created heaven and earth,” 14:23 xn0s rc://*/ta/man/translate/figs-ellipsis אִם־מִ⁠חוּט֙ וְ⁠עַ֣ד שְׂרֽוֹךְ־נַ֔עַל 1 Abram is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from later in the sentence if it would be clearer in your language. Alternate translation: “if I take anything from a thread to the strap of a sandal” @@ -2386,7 +2387,7 @@ front:intro d9wn 0 # Introduction to Genesis\n\n## Part 1: General Introducti 21:22 ajvq rc://*/ta/man/translate/figs-explicit וַ⁠יֹּ֣אמֶר אֲבִימֶ֗לֶךְ וּ⁠פִיכֹל֙ שַׂר צְבָא֔⁠וֹ אֶל אַבְרָהָ֖ם לֵ⁠אמֹ֑ר 1 For some languages it is necessary in your language to make explicit that King Abimelech and Phicol came (or went) to Abraham before they spoke to him. Do what is best in your language. Alternate translation: “King Abimelech went with his army commander Phicol to Abraham and said to him,” or “King Abimelech and his army commander Phicol went to Abraham and said to him,” 21:22 zrmj rc://*/ta/man/translate/figs-idiom אֱלֹהִ֣ים עִמְּ⁠ךָ֔ בְּ⁠כֹ֥ל אֲשֶׁר אַתָּ֖ה עֹשֶֽׂה 1 See how you translated a similar phrase (“God was with …”) in verse 20. Alternate translation: “I have noticed that God is with you and blesses you in everything that you do.” 21:23 dapc וְ⁠עַתָּ֗ה 1 King Abimelech’s words to Abraham should sound polite and respectful in your translation, not rude or demanding. See how you translated this phrase in Gen 20:7. Alternate translation: “So now, please” -21:23 k01e הִשָּׁ֨בְעָ⁠ה לִּ֤⁠י בֵֽ⁠אלֹהִים֙ הֵ֔נָּה 1 To “swear … by God” means that Abraham would be accountable to God, asking him to be his witness and to punish him if he breaks his oath/vow/promise to King Abimelech. It does not mean that Abraham used swear words or other foul language. If this custom is not familiar to many people in your language area, you could put this information in a footnote. See how you translated a similar sentence in Gen 14:22. Alternate translation: “solemnly promise me here with God as your witness” +21:23 k01e rc://*/ta/man/translate/writing-oathformula הִשָּׁ֨בְעָ⁠ה לִּ֤⁠י בֵֽ⁠אלֹהִים֙ הֵ֔נָּה 1 To “swear … by God” means that Abraham would be accountable to God, asking him to be his witness and to punish him if he breaks his oath/vow/promise to King Abimelech. It does not mean that Abraham used swear words or other foul language. If this custom is not familiar to many people in your language area, you could put this information in a footnote. See how you translated a similar sentence in Gen 14:22. Alternate translation: “solemnly promise me here with God as your witness” 21:23 iy8k rc://*/ta/man/translate/figs-ellipsis אִם־תִּשְׁקֹ֣ר לִ֔⁠י 1 According to custom, Abimelech is leaving out the part of the oath that tells what Yahweh will do to Abraham if he violates the oath. Because of the power of spoken words, people left that part to be understood silently. You could supply these words if it would be clearer and not offensive in your language. Alternate translation: “that he will punish you severely if you deal falsely with me” 21:23 gd6n כַּ⁠חֶ֜סֶד אֲשֶׁר עָשִׂ֤יתִי עִמְּ⁠ךָ֙ 1 Alternate translation: “Rather, just as I have treated you kindly,” or “But just as I have been kind to you,” 21:23 ofrf rc://*/ta/man/translate/figs-metonymy תַּעֲשֶׂ֣ה עִמָּדִ֔⁠י וְ⁠עִם הָ⁠אָ֖רֶץ 1 In this context, the phrase **the land** refers to the people who live in the land. Alternate translation: “vow that you will also be kind to me and the people in this land” From 6b931289df59acfe356148f4bb5aee0366870fe6 Mon Sep 17 00:00:00 2001 From: deferredreward Date: Fri, 25 Aug 2023 20:52:56 +0000 Subject: [PATCH 087/127] Merge deferredreward-tc-create-1 into master by deferredreward (#3484) Co-authored-by: deferredreward Co-committed-by: deferredreward --- tn_PSA.tsv | 51 +++++++++++++++++++++++++++++++++------------------ 1 file changed, 33 insertions(+), 18 deletions(-) diff --git a/tn_PSA.tsv b/tn_PSA.tsv index 9c5dc1fb03..77979195aa 100644 --- a/tn_PSA.tsv +++ b/tn_PSA.tsv @@ -166,7 +166,7 @@ front:intro rx9u 0 # Introduction to Psalms\n\n## Part 1: General Introductio 7:3 ry5g rc://*/ta/man/translate/figs-abstractnouns אִֽם־יֶשׁ־עָ֥וֶל בְּ⁠כַפָּֽ⁠י 1 If your language does not use an abstract noun for the idea of **wrong**, you could express the same idea in another way. Alternate translation: “if I have wronged someone” 7:4 qu90 rc://*/ta/man/translate/figs-abstractnouns גָּ֭מַלְתִּי שֽׁוֹלְמִ֥⁠י רָ֑ע 1 If your language does not use an abstract noun for the idea of **evil**, you could express the same idea in another way. Alternate translation: “I have acted evilly to one who was at peace with me” 7:4 dxz0 rc://*/ta/man/translate/figs-abstractnouns שֽׁוֹלְמִ֥⁠י 1 If your language does not use an abstract noun for the idea of **peace**, you could express the same idea in another way. Alternate translation: “to my friend” or “to my peaceful neighbor” -7:4 wph2 וָ⁠אֲחַלְּצָ֖⁠ה צוֹרְרִ֣⁠י רֵיקָֽם 1 This could mean: (1) being an unfaithful friend by saving a person who is the author’s and his ally’s enemy. Alternate translation: “or saved my enemy for no reason” (2) not attacking even an enemy without immediate cause (in this case the verb translated rescue could be taken as plunder). Alternate translation: “or plundered my enemy without cause” (3) not only not doing evil to friends, but even doing good to enemies. In this case the phrase would be less logically connected to the previous one. Alternate translation: “. And I even rescue one who is my enemy without reason.” +7:4 wph2 rc://*/ta/man/translate/figs-explicit וָ⁠אֲחַלְּצָ֖⁠ה צוֹרְרִ֣⁠י רֵיקָֽם 1 This could mean: (1) being an unfaithful friend by saving a person who is the author’s and his ally’s enemy. Alternate translation: “or saved my enemy for no reason” (2) not attacking even an enemy without immediate cause (in this case the verb translated rescue could be taken as plunder). Alternate translation: “or plundered my enemy without cause” (3) not only not doing evil to friends, but even doing good to enemies. In this case the phrase would be less logically connected to the previous one. Alternate translation: “. And I even rescue one who is my enemy without reason.” 7:5 ej18 rc://*/ta/man/translate/figs-metonymy נַפְשִׁ֡⁠י & חַיָּ֑⁠י & וּ⁠כְבוֹדִ֓⁠י 1 Here, **my soul**, **my life**, and **my honor** represent the whole person. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “me” 7:5 hav6 rc://*/ta/man/translate/figs-metonymy וּ⁠כְבוֹדִ֓⁠י ׀ לֶ⁠עָפָ֖ר יַשְׁכֵּ֣ן 1 This refers to lying dead and unburied in disgrace. (This is the same word for dust as in [Genesis 3:19](../gen/03/19.md)) If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “and throw my dead body on a dirt pile” 7:6 phd3 rc://*/ta/man/translate/figs-metonymy ק֘וּמָ֤⁠ה 1 **Arise** represents doing something or taking action. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “Do something” or “Take action” @@ -199,23 +199,38 @@ front:intro rx9u 0 # Introduction to Psalms\n\n## Part 1: General Introductio 7:16 gjs1 rc://*/ta/man/translate/figs-abstractnouns יָשׁ֣וּב עֲמָל֣⁠וֹ בְ⁠רֹאשׁ֑⁠וֹ וְ⁠עַ֥ל קָ֝דְקֳד֗⁠וֹ חֲמָס֥⁠וֹ יֵרֵֽד 1 If your language does not use abstract nouns for the ideas of **trouble** and **violence**, you could express the same ideas in other ways. Alternate translation: “His troubling others returns on his head, and his violently attacking others comes down on the top of his head” 7:17 v8ss rc://*/ta/man/translate/figs-abstractnouns כְּ⁠צִדְק֑⁠וֹ & וַ֝⁠אֲזַמְּרָ֗ה 1 If your language does not use abstract nouns for the ideas of **righteousness** and **praise**, you could express the same ideas in other ways. Alternate translation: “because he is righteous … and sing a praise song” 7:17 nxd3 rc://*/ta/man/translate/figs-metonymy שֵֽׁם־יְהוָ֥ה 1 Here, **name** represents reputation. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “Yahweh’s reputation” -8:intro rs24 0 # Psalm 08 General Notes\n\n## Type of psalm\n\nPsalm 8 is a psalm of worship and praise to God. This was to be sung by a choir.\n\n## Special concepts in this chapter\n\n### Yahweh’s creation\n\nGod has made awesome things in the universe and has exalted humans to be rulers over this creation. (See: [[rc://*/tw/dict/bible/kt/exalt]])\n\n### A Little Lower than the Heavenly Beings\n\n[Psalms Psalm 8:4–6](./003.md) is quoted in [Hebrews 2:6–8](../../heb/02/06.md), where it is applied to Jesus. (See: [[rc://*/tw/dict/bible/kt/heaven]] and [[rc://*/tw/dict/bible/kt/glory]]) -8:1 lk7t rc://*/ta/man/translate/writing-poetry General Information: 0 # General Information:\n\nParallelism is common in Hebrew poetry. (See also: [[rc://*/ta/man/translate/figs-parallelism]]) -8:1 i9hb For the chief musician 0 Alternate translation: “This is for the director of music to use in worship” -8:1 ye1p set to the gittith style 0 This may refer to a style of music. -8:1 hn59 rc://*/ta/man/translate/figs-metonymy how magnificent is your name in all the earth 0 God’s “name” represents his whole being. Alternate translation: “people all over the world know that you are very great” -8:2 u11e rc://*/ta/man/translate/figs-metaphor Out of the mouth of babies and infants you have established praise 0 This could mean: (1) praise is spoken of as a solid object that God takes out of babies’ mouths and sets up as a defensive wall or (2) God has created the world so that true praise comes to him from babies. Alternate translation: “You have given babies and infants the ability to praise you” or “It is babies and infants who truly praise you” -8:3 uj2i rc://*/ta/man/translate/figs-synecdoche your heavens, which your fingers have made 0 God’s fingers represent him. Alternate translation: “the heavens which you have made” -8:4 yhh5 rc://*/ta/man/translate/figs-rquestion Of what importance is the human race that you notice them, or mankind that you pay attention to them? 0 These remarks have been expressed in the form of a question to add emphasis. Alternate translation: “It is amazing that you think about people and are concerned about them!” -8:4 k9i2 the human race & mankind 0 Both of these phrases refer to people in general. -8:5 sr48 rc://*/ta/man/translate/figs-metaphor have crowned them with glory and honor 0 Glory and honor are spoken of as if they were crowns. The words “glory” and “honor” are similar in meaning. Alternate translation: “have given them glory and honor” or “have caused them to be like kings” (See also: [[rc://*/ta/man/translate/figs-doublet]]) -8:6 x6z3 rc://*/ta/man/translate/figs-parallelism You make him to rule over the works & you have put all things under his feet 0 These two clauses express similar meanings. -8:6 rc4e You make him & under his feet 0 “you make them … under their feet.” The words “him” and “his” here refer to people. -8:6 xti1 rc://*/ta/man/translate/figs-metonymy the works of your hands 0 The hands represent what God has done. Alternate translation: “the things that you made” -8:6 py2w rc://*/ta/man/translate/figs-metaphor you have put all things under his feet 0 Having authority to rule others or control things is spoken of as having them under one’s feet. This means God gave people authority over all that he created. Alternate translation: “you have given him authority over all things” -8:9 y339 rc://*/ta/man/translate/figs-exclamations how magnificent is your name in all the earth 0 With this exclamation, David shows his joy and awe about how great God is. Alternate translation: “your name is wonderfully magnificent in all the earth” or “people in all the earth know how magnificent you are” -8:9 dvi7 rc://*/ta/man/translate/figs-metonymy your name 0 God’s “name” represents him or his reputation. Alternate translation: “your reputation” -8:9 bf2u magnificent 0 excellent, great +8:intro rs24 0 # Psalm 08 General Notes\n\n## Outline:\n\n- Superscription\n- verses 1–2 Introduction\n- verses 3–4 Question\n- verses 5–8 Answer\n- verse 9 Closing\n\n## About the Psalm\n\n**Purpose:** to praise Yahweh for his majesty throughout all the earth.\n\n**Content:** Your name is majestic in all the earth! You bestow your glory on the heavens above, and you bestow glory on weak humans below.\n\n**Message:** Yahweh’s majesty is revealed in weakness.\n\n## Poetic Elements (See: [[rc://en/ta/man/translate/writing-poetry]]):\n- The psalm begins and ends with the exact same exclamation - this serves to point out the purpose of the psalm.\n\n- The psalm progresses from top to bottom several times. In verse 1b-2 it goes from the heavens down to the weakest of humans. Verses 3-4 again go down from the heavens to man. Verses 5-8 move from the heavenly beings through man, who is exalted and crowned with glory as Yahweh’s representative ruler of all creation and down and out into creation in circles moving away from man’s primary spheres of dominion (domestic animals) progressively outward.\n- There are many echoes of Genesis 1. References include: the heavens as created by Yahweh’s fingers (verse 3), the animals as made by his hands (verse 6), the dominion of man over creation (verses 6-8, see also Genesis 1:26).\n- Magnificent, Majesty, Splendor, Glory: Yahweh gives his weak representative (humans) many of his glorious attributes and humans rule for Yahweh.\n\n\n### CCBYSA\n\nPortions of the ULT, UST, and TNs for this psalm are derivative from [“Psalms, Layer by Layer”](https://psalms.cdbr.org/w/Welcome), [Psalm 8](https://psalms.cdbr.org/w/Psalm_8) by Cambridge Digital Bible Research, Katie Frost, Meaghan Smith, Nikki Mustin et al, used under [CC BY](https://creativecommons.org/licenses/by/4.0/) \n\nSee their [top three exegetical issues in Psalm 8 video](https://www.youtube.com/watch?v=L5-NpONilOs) for discussion of verses 1, 2, and 5 and their [top three poetic features of Psalm 8 video](https://www.youtube.com/watch?v=XcRob_g2g2Q) on YouTube. +8:front i9hb For the chief musician 0 Alternate translation: “This is for the director of music to use in worship” +8:front ye1p rc://*/ta/man/translate/translate-unknown עַֽל־הַ⁠גִּתִּ֗ית 1 This may refer to a style of music. +8:1 hn59 rc://*/ta/man/translate/figs-metonymy שִׁ֭מְ⁠ךָ 1 Yahweh’s “name” represents his reputation. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “your reputation” or “your fame” +8:1 iycd rc://*/ta/man/translate/figs-metonymy בְּ⁠כָל־ הָ⁠אָ֑רֶץ 1 Here, **earth** represents all the people in the world. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “to all people” +8:1 s2nw rc://*/ta/man/translate/figs-activepassive אֲשֶׁ֥ר תְּנָ֥⁠ה ה֝וֹדְ⁠ךָ֗ עַל־הַ⁠שָּׁמָֽיִם 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “you who bestow your splendor on the heavens” +8:1 xzkw rc://*/ta/man/translate/figs-abstractnouns אֲשֶׁ֥ר תְּנָ֥⁠ה ה֝וֹדְ⁠ךָ֗ עַל־הַ⁠שָּׁמָֽיִם 1 If your language does not use an abstract noun for the idea of **splendor**, you could express the same idea in another way. Alternate translation: “you show in the heavens how splendid you are” +8:2 tiix rc://*/ta/man/translate/writing-poetry מִ⁠פִּ֤י עֽוֹלְלִ֨ים ׀ וְֽ⁠יֹנְקִים֮ 1 **Out of the mouth of children and nursing ones** is placed at the front of the sentence here to help create a strong sense of surprise that this weak thing would be the means that Yahweh uses to establish **strength**. Consider using a poetic method in your language to make the connection of the weak and strong surprising. +8:2 sjrb rc://*/ta/man/translate/grammar-connect-logic-result מִ⁠פִּ֤י עֽוֹלְלִ֨ים ׀ וְֽ⁠יֹנְקִים֮ יִסַּ֪דְתָּ֫ עֹ֥ז לְמַ֥עַן צוֹרְרֶ֑י⁠ךָ 1 If it would be more natural in your language, you could reverse the order of these phrases, since the second phrase gives the reason for the result that the first phrase describes. Alternate translation: “Because of your adversaries you have established strength out of the mouth of children and nursing ones” +8:2 psmo rc://*/ta/man/translate/figs-metonymy מִ⁠פִּ֤י 1 Here, **mouth** represents the babies’ crying. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “From the crying of” +8:2 zvjj rc://*/ta/man/translate/figs-hendiadys עֽוֹלְלִ֨ים ׀ וְֽ⁠יֹנְקִים֮ 1 The two words translated **children** and **nursing ones** may express a single idea. The word **nursing** further describes the age or state of the**children**. If it would be more natural in your language, you could express this meaning in a different way. Alternate translation: “nursing babies” +8:2 gmb1 rc://*/ta/man/translate/translate-textvariants עֹ֥ז 1 The Hebrew reads “strength.” The ULT follows that reading. The ancient Greek translation reads “praise.” The Greek version is quoted in [Matthew 21:16](../mat/21/16.md). If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. +8:2 undk rc://*/ta/man/translate/figs-metonymy עֹ֥ז 1 Because the word translated **established** is strongly associated with making a building, here, **strength** probably represents a fortress (a strong building that can be defended easily). Kings or Lords, as Yahweh is depicted in verse 1, often built fortresses to protect their domains and people. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “a building that is easy to defend” +8:2 x1wp rc://*/ta/man/translate/figs-synecdoche עֽוֹלְלִ֨ים ׀ וְֽ⁠יֹנְקִים֮ 1 Because of the parallelism between verse 2 and verse 4, **children and nursing ones** may represent all of humanity (as weak and helpless people needing Yahweh’s protection). If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: “even the weakest humans” +8:2 pedt rc://*/ta/man/translate/grammar-connect-logic-goal לְ⁠הַשְׁבִּ֥ית א֝וֹיֵ֗ב וּ⁠מִתְנַקֵּֽם 1 Here, **to** marks **cause the enemy and avenger to end** as the goal or purpose of establishing **strength**. Use a connector in your language that makes it clear that this is the purpose. +8:2 ph2m rc://*/ta/man/translate/figs-hendiadys א֝וֹיֵ֗ב וּ⁠מִתְנַקֵּֽם 1 The two words **enemy** and **avenger** may express a single idea. The word **avenger** further describes the **enemy**. If it would be more natural in your language, you could express this meaning in a different way. Alternate translation: “vengeful enemy” +8:3 uj2i rc://*/ta/man/translate/figs-metonymy מַעֲשֵׂ֣י אֶצְבְּעֹתֶ֑י⁠ךָ 1 Yahweh’s **fingers** represent his capability. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “the work of your power” +8:3 gd7d rc://*/ta/man/translate/figs-explicit מַעֲשֵׂ֣י אֶצְבְּעֹתֶ֑י⁠ךָ 1 Here, **work of your fingers** represent what Yahweh has created. Alternate translation: “the things that you made” +8:4 yhh5 rc://*/ta/man/translate/figs-rquestion מָֽה־אֱנ֥וֹשׁ כִּֽי־תִזְכְּרֶ֑⁠נּוּ וּ⁠בֶן־אָ֝דָ֗ם כִּ֣י תִפְקְדֶֽ⁠נּוּ 1 The author is using the question form to express surprise. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. These remarks have been expressed in the form of a question to add emphasis. Alternate translation: “It is amazing that you are concerned for people and are care about them!” +8:4 scp3 rc://*/ta/man/translate/figs-parallelism מָֽה־אֱנ֥וֹשׁ כִּֽי־תִזְכְּרֶ֑⁠נּוּ וּ⁠בֶן־אָ֝דָ֗ם כִּ֣י תִפְקְדֶֽ⁠נּוּ 1 These two phrases mean basically the same thing. Translate them according to the decisions your team has made regarding translating parallelism in Hebrew poetry. See the [book introduction](../front/intro.md) for more information. Alternate translation: “What is mankind that you remember him? I say again, what is the son of man that you pay attention to him” or “What difference does the things that happen to humans make to you that you are concerned for them?” +8:4 k9i2 rc://*/ta/man/translate/figs-genericnoun אֱנ֥וֹשׁ & וּ⁠בֶן־אָ֝דָ֗ם 1 Both of these refer to people in general. +8:5 j78w rc://*/ta/man/translate/figs-extrainfo וַ⁠תְּחַסְּרֵ֣⁠הוּ 1 It is not entirely clear in what way humans **lack little from the heavenly beings**. It could be in their status somehow or in their perceived glory and majesty. Because of this ambiguity it would be best not to try to explain this **lack** in your translation. +8:5 hx3s מֵ⁠אֱלֹהִ֑ים 1 The Hebrew word here could mean: 1) **heavenly beings**. This generic term encompasses any sorts of supernatural beings in the heavens that humans are slightly less than (like the heavenly court in Job 1). 2) God. The most common translation for this word is God. However, the author is speaking to Yahweh in this psalm, so if he meant God here it would make more sense for him to say ‘from you.’ 3) angels. The ancient Greek translation uses this option, but this Hebrew word does not seem to mean angels elsewhere. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. +8:5 sr48 rc://*/ta/man/translate/figs-metaphor וְ⁠כָב֖וֹד וְ⁠הָדָ֣ר תְּעַטְּרֵֽ⁠הוּ 1 Here, **glory and majesty** are spoken of as if they were crowns. Because kings wear crowns this means Yahweh is sharing his glory and majesty with humans like they were lesser kings under him. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and have given them glory and honor” or “and have caused them to be like kings” +8:5 gr58 rc://*/ta/man/translate/figs-doublet וְ⁠כָב֖וֹד וְ⁠הָדָ֣ר 1 The terms **glory** and **majesty** mean similar things. The author is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “and with great majesty” +8:5 pk2t rc://*/ta/man/translate/figs-abstractnouns וְ⁠כָב֖וֹד וְ⁠הָדָ֣ר 1 If your language does not use abstract nouns for the ideas of **glory** and **majesty**, you could express the same ideas in other ways. Alternate translation: “and gloriously and majestically” +8:6 x6z3 rc://*/ta/man/translate/figs-parallelism תַּ֭מְשִׁילֵ⁠הוּ בְּ⁠מַעֲשֵׂ֣י יָדֶ֑י⁠ךָ כֹּ֝ל שַׁ֣תָּה תַֽחַת־רַגְלָֽי⁠ו 1 These two phrases mean basically the same thing. Translate them according to the decisions your team has made regarding translating parallelism in Hebrew poetry. See the [book introduction](../front/intro.md) for more information. Alternate translation: “You made him rule over the works of your hands, in fact you have put everything under his feet” or “You made him the ruler over everything that you made” +8:6 rc4e rc://*/ta/man/translate/figs-genericnoun תַּ֭מְשִׁילֵ⁠הוּ & רַגְלָֽי⁠ו 1 The words **him** and **his** here refer to humanity. +8:6 piz5 rc://*/ta/man/translate/figs-metonymy בְּ⁠מַעֲשֵׂ֣י יָדֶ֑י⁠ךָ 1 Yahweh’s **hands** represent his capability. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “the works of your power” +8:6 xti1 rc://*/ta/man/translate/figs-explicit בְּ⁠מַעֲשֵׂ֣י יָדֶ֑י⁠ךָ 1 Here, **works of your hands** represent what Yahweh has created. Alternate translation: “the things that you made” +8:6 py2w rc://*/ta/man/translate/figs-metaphor כֹּ֝ל שַׁ֣תָּה תַֽחַת־רַגְלָֽי⁠ו 1 Having authority to rule others or control things is spoken of as having them **under** one’s **feet**. This means Yahweh gave people authority over all that he created. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “you have given him authority over all things” +8:9 y339 0 This verse is exactly the same as the first half of [verse 1](../08/01.md). See how you translated there. 9:intro zq96 0 # Psalm 09 General Notes\n\n## Type of psalm\n\nPsalm 9 is a psalm of praise.\n\n## Special concepts in this chapter\n\n### Yahweh’s protection\n\nGod is a protector. He is all-powerful and his enemies cannot withstand him.\n\n### Acrostic Psalm\n\nThis psalm along with Psalm 10 form an acrostic. Which means that each unit begins with a successive letter of the Hebrew alphabet.\n\n### One Psalm or two\n\nThis psalm has a superscription but Psalm 10 doesn’t. This fact and the acrostic nature of the two psalms has lead some scholars to believe these two psalms may have originally been written as one psalm. 9:1 xxu5 rc://*/ta/man/translate/writing-poetry General Information: 0 # General Information:\n\nParallelism is common in Hebrew poetry. (See also: [[rc://*/ta/man/translate/figs-parallelism]]) 9:1 w9iy For the chief musician 0 Alternate translation: “This is for the director of music to use in worship” From 34b772cdd63a4a2e809e370012108a2ba3646baa Mon Sep 17 00:00:00 2001 From: stephenwunrow Date: Fri, 25 Aug 2023 23:10:01 +0000 Subject: [PATCH 088/127] Merge stephenwunrow-tc-create-1 into master by stephenwunrow (#3487) Co-authored-by: stephenwunrow Co-committed-by: stephenwunrow --- tn_MRK.tsv | 247 ++++++++++++++++++++++++++++++++++++++++++----------- 1 file changed, 199 insertions(+), 48 deletions(-) diff --git a/tn_MRK.tsv b/tn_MRK.tsv index 76da2005b4..982f37b0a7 100644 --- a/tn_MRK.tsv +++ b/tn_MRK.tsv @@ -859,7 +859,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 5:43 wcr2 μηδεὶς γνοῖ τοῦτο 1 Alternate translation: “they should let no one know about this” 5:43 n29k rc://*/ta/man/translate/figs-quotations εἶπεν δοθῆναι αὐτῇ φαγεῖν 1 It may be more natural in your language to have a direct quotation here. Alternate translation: “he said, ‘Something should be given to her to eat’” 5:43 j8ro rc://*/ta/man/translate/figs-activepassive δοθῆναι αὐτῇ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who would do the action, it is clear from the context that would be the girl’s parents. Alternate translation: “her parents should give her something” -6:intro kl7n 0 # Mark 6 General Notes\n\nMatthew: 14\nLuke: 4, 9\n\n## Structure and Formatting\n\n2. The ministry of Jesus in Galilee (1:14–8:26)\n * Moving away from Galilee and then returning (6:1–8:26)\n * Jesus teaches in his hometown (6:1–6)\n * Jesus sends out the Twelve (6:7–13)\n * Herod hears about Jesus (6:14–16)\n * Flashback: Herod executes John the Baptist (6:17–29)\n * Jesus feeds 5,000 men (6:30–44)\n * Jesus walks on water (6:45–52)\n * Jesus heals people in the region of Gennesaret (6:53–56)\n\n## Special Concepts in this Chapter\n\n### Jesus’ instructions on how to travel\n\nJesus instructs the disciples not to bring money, food, or extra clothing with them when they travel and preach the good news. Instead, he wants the disciples to rely on the hospitality of people they visit. Make sure that your translation indicates that the disciples should not pack money, food, or extra clothing because they will be staying with people who welcome and provide for them.\n\n### Herod and Herodias\n\nThe man named “King Herod” ([6:14](../06/14.md)) ruled over the area to the northwest of the Sea of Galilee, which is where Jesus spent much of his ministry. Herodias was married to Herod’s brother Philip, and the two of them had a daughter. However, Herodias divorced Philip and married Herod, who had also divorced his previous wife. Since the Jewish law condemned anyone who married his brother’s wife while his brother was still alive (see [Leviticus 20:21](../lev/20/21.md)), John the Baptist rebuked Herod for doing this. It was in response to this rebuke that Herod had John the Baptist put in prison and eventually executed. Make sure that your translation accurately refers to the relationships between Herod, Herodias, and Herodias’ daughter.\n\n### The miracle of multiplying food\n\nIn [6:30–44](../06/30.md), Mark tells a story in which Jesus provides 5,000 men with food. They were in a place where no people lived, and all the food that Jesus and his disciples had were five loaves of bread and two fish. Despite that, Jesus used the five loaves of bread and the two fish to feed everyone who was there. Mark does not tell us exactly how Jesus did this, but he does say that there were more leftovers than what they started with. Your translation should not explain how Jesus multiplied the food, but it should be clear that he did a miracle.\n\n### The miracle of walking on water\n\nIn [6:45–52](../06/45.md), Mark tells a story in which Jesus walks on top of the Sea of Galilee, even though there was a storm. When Jesus climbs into the boat that the disciples were in, the storm miraculously stops. Your translation should not explain exactly how Jesus walked on the water, but it should be clear that Jesus walking on the water and the storm stopping were both miracles.\n\n## Important Figures of Speech in this Chapter\n\n## Other Possible Translation Difficulties in this Chapter\n\n### The flashback to John’s death\n\nIn this chapter, Mark includes a story that happened before the stories that appear before and after it in his narrative. Previously, Mark narrates how Jesus sent out the Twelve ([6:7–13](../06/07.md)). Then, he describes how people, and especially Herod Antipas, respond to Jesus (see [6:14–16](../06/14.md)). Then, to explain how Herod responded to Jesus, Mark includes a story that happened earlier. This type of storytelling is called a flashback. Here, the flashback tells about how John the Baptist died (see [6:17–29](../06/17.md)). In [6:30](../06/30.md), Mark returns to the main narrative and tells what happened after the events recorded in [6:7–13](../06/07.md). Make sure that you use a form that shows your readers that [6:17–29](../06/17.md) is a flashback that describes something that happened previously, and [6:30](../06/30.md) continues with the main narrative. (See: [[rc://*/ta/man/translate/writing-background]])\n\n### Singular and plural forms of “you”\n\nMany of the forms of “you” in this chapter appear when Jesus is talking to his disciples. Because of this, most forms of “you” in this chapter are plural. You should assume forms of “you” are plural unless a note specifies that the form is singular. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### The historic present\n\nTo call attention to a development in the story, Mark uses the present tense in past narration. In this chapter, the historic present occurs in verses 1, 7, 30, 31, 37, 38, 45, 48, and 50. If it would not be natural to do that in your language, you could use the past tense in your translation. (See: [[rc://*/ta/man/translate/figs-pastforfuture]]) +6:intro kl7n 0 # Mark 6 General Notes\n\n## Structure and Formatting\n\n2. The ministry of Jesus in Galilee (1:14–8:26)\n * Moving away from Galilee and then returning (6:1–8:26)\n * Jesus teaches in his hometown (6:1–6)\n * Jesus sends out the Twelve (6:7–13)\n * Herod hears about Jesus (6:14–16)\n * Flashback: Herod executes John the Baptist (6:17–29)\n * Jesus feeds 5,000 men (6:30–44)\n * Jesus walks on water (6:45–52)\n * Jesus heals people in the region of Gennesaret (6:53–56)\n\n## Special Concepts in this Chapter\n\n### Jesus’ instructions on how to travel\n\nJesus instructs the disciples not to bring money, food, or extra clothing with them when they travel and preach the good news. Instead, he wants the disciples to rely on the hospitality of people they visit. Make sure that your translation indicates that the disciples should not pack money, food, or extra clothing because they will be staying with people who welcome and provide for them.\n\n### Herod and Herodias\n\nThe man named “King Herod” ([6:14](../06/14.md)) ruled over the area to the northwest of the Sea of Galilee, which is where Jesus spent much of his ministry. Herodias was married to Herod’s brother Philip, and the two of them had a daughter. However, Herodias divorced Philip and married Herod, who had also divorced his previous wife. Since the Jewish law condemned anyone who married his brother’s wife while his brother was still alive (see [Leviticus 20:21](../lev/20/21.md)), John the Baptist rebuked Herod for doing this. It was in response to this rebuke that Herod had John the Baptist put in prison and eventually executed. Make sure that your translation accurately refers to the relationships between Herod, Herodias, and Herodias’ daughter.\n\n### The miracle of multiplying food\n\nIn [6:30–44](../06/30.md), Mark tells a story in which Jesus provides 5,000 men with food. They were in a place where no people lived, and all the food that Jesus and his disciples had were five loaves of bread and two fish. Despite that, Jesus used the five loaves of bread and the two fish to feed everyone who was there. Mark does not tell us exactly how Jesus did this, but he does say that there were more leftovers than what they started with. Your translation should not explain how Jesus multiplied the food, but it should be clear that he did a miracle.\n\n### The miracle of walking on water\n\nIn [6:45–52](../06/45.md), Mark tells a story in which Jesus walks on top of the Sea of Galilee, even though there was a storm. When Jesus climbs into the boat that the disciples were in, the storm miraculously stops. Your translation should not explain exactly how Jesus walked on the water, but it should be clear that Jesus walking on the water and the storm stopping were both miracles.\n\n## Important Figures of Speech in this Chapter\n\n## Other Possible Translation Difficulties in this Chapter\n\n### The flashback to John’s death\n\nIn this chapter, Mark includes a story that happened before the stories that appear before and after it in his narrative. Previously, Mark narrates how Jesus sent out the Twelve ([6:7–13](../06/07.md)). Then, he describes how people, and especially Herod Antipas, respond to Jesus (see [6:14–16](../06/14.md)). Then, to explain how Herod responded to Jesus, Mark includes a story that happened earlier. This type of storytelling is called a flashback. Here, the flashback tells about how John the Baptist died (see [6:17–29](../06/17.md)). In [6:30](../06/30.md), Mark returns to the main narrative and tells what happened after the events recorded in [6:7–13](../06/07.md). Make sure that you use a form that shows your readers that [6:17–29](../06/17.md) is a flashback that describes something that happened previously, and [6:30](../06/30.md) continues with the main narrative. (See: [[rc://*/ta/man/translate/writing-background]])\n\n### Singular and plural forms of “you”\n\nMany of the forms of “you” in this chapter appear when Jesus is talking to his disciples. Because of this, most forms of “you” in this chapter are plural. You should assume forms of “you” are plural unless a note specifies that the form is singular. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### The historic present\n\nTo call attention to a development in the story, Mark uses the present tense in past narration. In this chapter, the historic present occurs in verses 1, 7, 30, 31, 37, 38, 45, 48, and 50. If it would not be natural to do that in your language, you could use the past tense in your translation. (See: [[rc://*/ta/man/translate/translate-tense]]) 6:1 mi7z rc://*/ta/man/translate/writing-newevent καὶ 1 Here, the word **And** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **And** untranslated. Alternate translation: “Later,” or “Then” 6:1 lpci rc://*/ta/man/translate/figs-go ἐξῆλθεν & ἔρχεται 1 In a context such as this, your language might say “came” instead of **went** or “goes” instead of **comes**. Alternate translation: “he came out … goes” 6:1 jcu8 rc://*/ta/man/translate/figs-explicit ἐκεῖθεν 1 Here, the word **there** refers to the house of Jairus, the synagogue ruler. His house was in the town of Capernaum. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “from Jairus’ house” or “from Capernaum” @@ -887,7 +887,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 6:4 mgbp rc://*/ta/man/translate/figs-metonymy ἐν τῇ οἰκίᾳ αὐτοῦ 1 Jesus uses the phrase **in his house** to refer to his closest relatives, like his father, mother, or siblings. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “among his closest family members” or “among his father, mother, or siblings” 6:5 qajx rc://*/ta/man/translate/grammar-connect-exceptions οὐκ ἐδύνατο ἐκεῖ ποιῆσαι οὐδεμίαν δύναμιν, εἰ μὴ ὀλίγοις ἀρρώστοις, ἐπιθεὶς τὰς χεῖρας, ἐθεράπευσεν 1 If, in your language, it would appear that Mark was making a statement here and then contradicting it, you could reword this to avoid using an exception clause. Alternate translation: “the only miracles he was able to do there were healing some sick people, having laid his hands on them” 6:5 ystk rc://*/ta/man/translate/figs-doublenegatives οὐκ ἐδύνατο ἐκεῖ ποιῆσαι οὐδεμίαν δύναμιν 1 The words translated **not** and **any** are two negative words. In this construction, the second negative does not cancel the first to create a positive meaning. Instead, it gives greater emphasis to the negative. If your language can use two negatives that do not cancel one another to create a positive meaning, you could use a double negative here. If your language does not use two negatives in that way, you could translate with one strong negative, as the ULT does. Alternate translation: “he was able to do not even one miracle there” -6:6-7 swqh rc://*/ta/man/translate/figs-infostructure καὶ ἐθαύμασεν διὰ τὴν ἀπιστίαν αὐτῶν.\nκαὶ περιῆγεν τὰς κώμας, κύκλῳ διδάσκων & καὶ προσκαλεῖται τοὺς δώδεκα, καὶ ἤρξατο αὐτοὺς ἀποστέλλειν δύο δύο, καὶ ἐδίδου αὐτοῖς ἐξουσίαν τῶν πνευμάτων τῶν ἀκαθάρτων 1 Here, the clause **he was going around the villages teaching** could be: (1) the end of the story about Jesus visiting his hometown. Alternate translation: “And he was amazed because of their unbelief, and he was going around the villages in a circle teaching. And he calls the Twelve and began to send them out two by two, and he was giving them authority over the unclean spirits” (2) the beginning of the story about how Jesus sent out the twelve disciples. Alternate translation: “And he was amazed because of their unbelief. And he was going around the villages in a circle teaching, and he calls the Twelve and began to send them out two by two, and he was giving them authority over the unclean spirits” +6:6-7 swqh rc://*/ta/man/translate/figs-infostructure καὶ ἐθαύμασεν διὰ τὴν ἀπιστίαν αὐτῶν. καὶ περιῆγεν τὰς κώμας, κύκλῳ διδάσκων & καὶ προσκαλεῖται τοὺς δώδεκα, καὶ ἤρξατο αὐτοὺς ἀποστέλλειν δύο δύο, καὶ ἐδίδου αὐτοῖς ἐξουσίαν τῶν πνευμάτων τῶν ἀκαθάρτων 1 Here, the clause **he was going around the villages teaching** could be: (1) the end of the story about Jesus visiting his hometown. Alternate translation: “And he was amazed because of their unbelief, and he was going around the villages in a circle teaching. And he calls the Twelve and began to send them out two by two, and he was giving them authority over the unclean spirits” (2) the beginning of the story about how Jesus sent out the twelve disciples. Alternate translation: “And he was amazed because of their unbelief. And he was going around the villages in a circle teaching, and he calls the Twelve and began to send them out two by two, and he was giving them authority over the unclean spirits” 6:6 e1bb rc://*/ta/man/translate/figs-activepassive ἐθαύμασεν διὰ τὴν ἀπιστίαν αὐτῶν 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was **their unbelief**. Alternate translation: “their unbelief amazed him”\n 6:6 j8mo rc://*/ta/man/translate/figs-abstractnouns διὰ τὴν ἀπιστίαν αὐτῶν 1 If your language does not use an abstract noun for the idea of **unbelief**, you could express the same idea in another way. Alternate translation: “because they did not believe” 6:6 h8f8 rc://*/ta/man/translate/figs-explicit τὰς κώμας 1 Here Mark is referring to **the villages** in a specific area. He probably means the area near Nazareth. If it would be helpful in your language, you could clarify that these villages are in a specific region. Alternate translation: “the villages of that region” @@ -1115,52 +1115,203 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 6:56 gsdd rc://*/ta/man/translate/figs-explicit κἂν & ἅψωνται 1 Here, the word **even** indicates that these people think that, to be healed, they do not need to do anything more than touch Jesus’ garment. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “all they might do is touch” or “they could only touch” 6:56 zo6u rc://*/ta/man/translate/figs-activepassive ὅσοι ἂν ἥψαντο αὐτοῦ ἐσῴζοντο 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, you could indicate that was God or Jesus himself. Alternate translation: “God was healing as many as touched it” or “Jesus was healing as many as touched it” 6:56 cir0 rc://*/ta/man/translate/writing-pronouns αὐτοῦ 2 Here, the word translated **it** could: (1) refer to a thing, in this case **the edge** of Jesus’ garment. Alternate translation: “the edge of his garment” (2) refer to a person, in this case Jesus. Alternate translation: “Jesus” or “him” -7:intro vq1j 0 # Mark 7 General Notes\n\n## Structure and Formatting\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in 7:6–7, which are words quoted from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### Hand washing\n\nThe Pharisees washed many things that were not dirty, because they were trying to make God think that they were good. They washed their hands before they ate, even when their hands were not dirty. and even though the law of Moses did not say that they had to do it. Jesus told them that they were wrong and that people please God by trusting and obeying him. (See: [[rc://*/tw/dict/bible/kt/lawofmoses]] and [[rc://*/tw/dict/bible/kt/clean]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### “Ephphatha”\n\nThis is an Aramaic word. Mark wrote it the way it sounds using Greek letters and then explained what it means. (See: [[rc://*/ta/man/translate/translate-transliterate]])\n\n## Important Figures of Speech in this Chapter\n\n### The historic present\n\nTo call attention to a development in the story, Mark uses the present tense in past narration. In this chapter, the historic present occurs in verses 1, 18, 32, 34. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: (See: [[rc://*/ta/man/translate/figs-pastforfuture]]) -7:1 b9ul rc://*/ta/man/translate/writing-newevent καὶ συνάγονται πρὸς αὐτὸν οἱ Φαρισαῖοι καί τινες τῶν γραμματέων, ἐλθόντες ἀπὸ Ἱεροσολύμων 1 This verse introduces a new event that happened some time after the events the story has just related. The story does not say how long after those events this new event happened. Use the natural form in your language for introducing a new event. -7:2 wd6i rc://*/ta/man/translate/figs-extrainfo 0 # General Information:\n\nThe following verses explain the significance of this verse. Since it is explained in the following verses, you do not need to explain its meaning here. -7:3 mj6u rc://*/ta/man/translate/writing-background γὰρ 1 This verse and the next verse are added to explain why the Jewish leaders did not approve of what Jesus’ disciples were doing. Use the natural form in your language for expressing background information. Alternate translation: “They were appalled because” -7:3 x0b6 rc://*/ta/man/translate/figs-explicit κρατοῦντες τὴν παράδοσιν τῶν πρεσβυτέρων 1 The **tradition of the elders** consisted of teachings that were handed down from generation to generation. If it would be helpful in your language, you could say that explicitly. Alternate translation: “observing strictly the teachings which past generations had taught them” -7:4 d3qc rc://*/ta/man/translate/figs-explicit ποτηρίων καὶ ξεστῶν καὶ χαλκίων 1 The **cups, and pots, and copper vessels** would have been used for consuming food and drinks. If it would be helpful in your language, you could say that explicitly. Alternate translation: “cups, pots, and copper vessels for eating and drinking” -7:5 hts4 rc://*/ta/man/translate/figs-metaphor διὰ τί οὐ περιπατοῦσιν οἱ μαθηταί σου κατὰ τὴν παράδοσιν τῶν πρεσβυτέρων 1 The phrase **walk according to** is way of saying “obey.” If your readers would not understand what **walk** means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning plainly. Alternate translation: “Why do your disciples not obey what the elders have taught us” -7:5 ugom rc://*/ta/man/translate/grammar-connect-logic-contrast ἀλλὰ 1 Here, **but** is used here to contrast what the Pharisees thought Jesus’ disciples should be doing with what they were actually doing. Use a natural way in your language for introducing a contrast. -7:5 j7ht rc://*/ta/man/translate/figs-synecdoche ἄρτον 1 Here, **bread** represents food in general. Alternate translation: “food” -7:6 oavh rc://*/ta/man/translate/figs-quotesinquotes ὁ δὲ ἀποκριθεὶς εἶπεν αὐτοῖς, ὅτι καλῶς ἐπροφήτευσεν Ἠσαΐας περὶ ὑμῶν τῶν ὑποκριτῶν, ὡς γέγραπται, ὅτι οὗτος ὁ λαὸς τοῖς χείλεσίν με τιμᾷ, ἡ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀπ’ ἐμοῦ 1 If the direct quotation inside a direct quotation would be confusing in your language, you could translate the second direct quotation as an indirect quotation. Alternate translation: “Jesus said to them, ‘Isaiah prophesied well about you hypocrites when God wrote through him that people honor him with their lips, but their desires are for other things’” -7:6 ep7u rc://*/ta/man/translate/figs-metonymy τοῖς χείλεσίν 1 Here, **lips** is used to signify speaking. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “by what they say” -7:6 zgt9 rc://*/ta/man/translate/figs-metonymy ἡ & καρδία αὐτῶν 1 The word **heart** means inner thoughts and desires. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “their desire” -7:6 xtab rc://*/ta/man/translate/figs-idiom ἡ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀπ’ ἐμοῦ 1 The expression **their heart is far away from me** is a way that God is saying that the people are not truly devoted to him. If it would be helpful in your language, you could use an equivalent idiom or use plain language. Alternate translation: “but they do not really love me” or “but they are not truly devoted to me” or “but they are not really committed to honoring me” -7:8 hnw4 rc://*/ta/man/translate/figs-metaphor κρατεῖτε 1 Here, to **hold fast to** something means to adhere to something consistently. If your readers would not understand what **hold fast** means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning plainly. Alternative translation: “you cling to” -7:9 e3qv rc://*/ta/man/translate/figs-irony καλῶς ἀθετεῖτε τὴν ἐντολὴν τοῦ Θεοῦ, ἵνα τὴν παράδοσιν ὑμῶν τηρήσητε 1 Jesus says **You do well at rejecting the commandment of God so that you may keep your tradition** to rebuke his listeners for forsaking God’s **commandment**. If it would be helpful in your language, consider expressing the meaning plainly. Alternate translation: “You think you have done well by rejecting the commandment of God so that you may keep your own traditions, but what you have done is not good at all” -7:10 d4sd rc://*/ta/man/translate/figs-quotesinquotes Μωϋσῆς γὰρ εἶπεν, τίμα τὸν πατέρα σου καὶ τὴν μητέρα σου; καί, ὁ κακολογῶν πατέρα ἢ μητέρα θανάτῳ τελευτάτω 1 If the direct quotation inside a direct quotation would be confusing in your language, you could translate the second direct quotation as an indirect quotation. Alternate translation: “For Moses said to honor your father and mother. He also said that the person who speaks evil against his father or mother deserves to die” -7:11 cd57 rc://*/ta/man/translate/translate-transliterate κορβᾶν 1 **Corban** is a Hebrew word that refers to things that people promise to give to God. Translators normally transliterate it, using the target language alphabet. Some translators translate its meaning and then leave out Mark’s explanation of the meaning that follows. In your translation you can spell it the way it sounds in your language and then explain its meaning. -7:11 ev2r rc://*/ta/man/translate/grammar-connect-time-background ὅ ἐστιν δῶρον 1 The author says **that is, a gift** to provide background information to his audience, who may not have understood this word. Use a natural way in your language for introducing background information. Alternate translation: “meaning ‘a gift’” -7:14 u3nk rc://*/ta/man/translate/figs-doublet ἀκούσατέ μου πάντες καὶ σύνετε 1 The words **Listen** and **understand** are related. Jesus uses them together to emphasize that his hearers should pay close attention to what he is saying. If your language does not use repetition to do this, you can use one phrase and provide emphasis in another way. Alternate translation: “All of you, take heed to what I am about to say to you” -7:15 gk5i rc://*/ta/man/translate/figs-explicit οὐδέν & ἔξωθεν τοῦ ἀνθρώπου 1 Jesus is speaking about what a person eats. If it would be helpful in your language, you could express that explicitly. Alternate translation: “nothing which a person can eat” -7:15 ms5c rc://*/ta/man/translate/figs-metonymy τὰ ἐκ τοῦ ἀνθρώπου ἐκπορευόμενά 1 By using the phrase **the things that come out from the man**, Jesus is speaking about the thoughts and desires of a person. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “the things which a person thinks and does” -7:17 l7d7 rc://*/ta/man/translate/writing-endofstory καὶ ὅτε 1 Here, the phrase **And when** is being used as a comment about what happened after the story as a result of the events within the story itself. Use the natural form in your language for expressing the conclusion of a story. -7:18 z8w1 rc://*/ta/man/translate/figs-rquestion οὕτως καὶ ὑμεῖς ἀσύνετοί ἐστε? 1 Jesus uses this question to express his disappointment that they do not understand. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “After all I have said and done, I am amazed that you still do not understand!” -7:18 yqve rc://*/ta/man/translate/figs-metonymy πᾶν τὸ ἔξωθεν εἰσπορευόμενον εἰς τὸν ἄνθρωπον, οὐ δύναται αὐτὸν κοινῶσαι 1 See the note in [7:15](../07/15.md) regarding the similar expression. -7:19 y2cr rc://*/ta/man/translate/figs-metonymy οὐκ εἰσπορεύεται αὐτοῦ εἰς τὴν καρδίαν 1 Here, **heart** means a person’s inner being or mind. Here, Jesus means that food does not affect a person’s character. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “it cannot go into his inner being” or “it cannot go into his mind” -7:19 hm98 rc://*/ta/man/translate/writing-background καθαρίζων πάντα τὰ βρώματα 1 The phrase **making all foods clean** explains to the reader the significance of Jesus’ saying. Use the natural form in your language for expressing background information. -7:20 r12p rc://*/ta/man/translate/figs-metonymy τὸ ἐκ τοῦ ἀνθρώπου ἐκπορευόμενον, ἐκεῖνο κοινοῖ 1 **What is coming out from the man** means the thoughts and intentions of a person. If it would be helpful in your language, you could use an equivalent expression from your culture or plain language. Alternate translation: “It is what a person thinks and desires that defiles” -7:21 chkk rc://*/ta/man/translate/figs-metonymy ἐκ τῆς καρδίας τῶν ἀνθρώπων οἱ διαλογισμοὶ οἱ κακοὶ ἐκπορεύονται 1 Here, **heart** refers to a person’s inner being or mind. Alternate translation: “out of the inner being of a person come evil thoughts” or “out of the mind of a person come evil thoughts” -7:21 eey1 rc://*/ta/man/translate/figs-litany πορνεῖαι, κλοπαί, φόνοι 1 Mark lists out a number of sins here and in the next verse. Use a natural form in your language that someone would use to list things that someone has done wrong. -7:24 k9bl rc://*/ta/man/translate/writing-background καὶ εἰσελθὼν εἰς οἰκίαν, οὐδένα ἤθελεν γνῶναι, καὶ οὐκ ἠδυνάσθη λαθεῖν 1 # Connecting Statement:\n\nThe phrase **and having entered into a house, he was wanting no one to know {it}, but he was not able to hide** provides background information to what Jesus was thinking as he traveled to this area. Use the natural form in your language for expressing background information. Alternate translation: “Having entered someone’s house, he was hoping he would not be found, but he was unable to hide from the people of that place” -7:26 aik7 rc://*/ta/man/translate/writing-background ἡ δὲ γυνὴ ἦν Ἑλληνίς, Συροφοινίκισσα τῷ γένει 1 This sentence gives us background information about **the woman**. Use the natural form in your language for expressing background information. -7:26 e39y rc://*/ta/man/translate/translate-names Συροφοινίκισσα 1 The phrase **a Syrophoenician** explains the woman’s nationality. She was born in the Phoenician region in Syria. -7:27 gsj7 rc://*/ta/man/translate/figs-metaphor ἄφες πρῶτον χορτασθῆναι τὰ τέκνα; οὐ γάρ ἐστιν καλόν λαβεῖν τὸν ἄρτον τῶν τέκνων, καὶ τοῖς κυναρίοις βαλεῖν 1 Here, Jesus speaks about the Jews as if they are **children** and the Gentiles as if they are **little dogs**. This is not meant as a derogatory remark, but he is talking in terms of whether they are Israelites or not. If it would be helpful in your language, you could use an equivalent expression from your culture. Alternatively, you could express the meaning plainly. Alternate translation: “Let the children of Israel first eat, for it is not right to take the children’s bread and throw it to the Gentiles, who are like household pets compared to them” -7:27 r898 rc://*/ta/man/translate/figs-activepassive ἄφες πρῶτον χορτασθῆναι τὰ τέκνα 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “We must first feed the children of Israel” -7:27 k2wb rc://*/ta/man/translate/figs-synecdoche ἄρτον 1 Here, **bread** refers to food in general. -7:29 sa9t rc://*/ta/man/translate/figs-explicit ὕπαγε 1 Jesus was implying that the woman no longer needed to stay to ask him to help her daughter. He would do it. If it would be helpful in your language, you could clarify this. Alternate translation: “you may go now” or “you may go home in peace” -7:29 sbqp rc://*/ta/man/translate/figs-explicit ἐξελήλυθεν τὸ δαιμόνιον, ἐκ τῆς θυγατρός σου 1 **The demon** left the **daughter** because Jesus commanded it to do so. If it would be helpful in your language, you could say that explicitly. Alternate translation: “I have commanded the demon to leave your daughter” -7:31 cxa8 rc://*/ta/man/translate/translate-names Δεκαπόλεως 1 This word, **Decapolis**, is the name of a region that means Ten Cities. It is located to the southeast of the Sea of Galilee. See how you translated this in [Mark 5:20](../05/20.md). -7:32 jlj4 rc://*/ta/man/translate/figs-explicit παρακαλοῦσιν αὐτὸν ἵνα ἐπιθῇ αὐτῷ τὴν χεῖρα 1 Prophets and teachers would put place their **hand on** a person in order to heal them or bless them. In this case, people plead with Jesus to heal a man. If it would be helpful in your language, you could say that explicitly. Alternate translation: “they begged Jesus to put his hand on the man to heal him” -7:33 ld3f rc://*/ta/man/translate/figs-explicit πτύσας 1 Here, Jesus **spit** on his fingers. If it would be helpful in your language, you could say that explicitly. Alternate translation: “after spitting on his fingers” -7:34 lbw4 rc://*/ta/man/translate/translate-transliterate ἐφφαθά 1 **Ephphatha** is an Aramaic word. Mark spelled it using Greek letters so his readers would know how it sounded, and then he told what it meant, “**Be opened**”. In your translation you could spell it the way it sounds in your language and then explain its meaning. -7:35 yg15 rc://*/ta/man/translate/figs-idiom ἠνοίγησαν αὐτοῦ αἱ ἀκοαί 1 The phrase **his ears were opened** means that the man was enabled to hear. Alternate translation: “Jesus opened his ears, and he was able to hear” or “he was able to hear” -7:35 yj4j rc://*/ta/man/translate/figs-activepassive ἐλύθη ὁ δεσμὸς τῆς γλώσσης αὐτοῦ 1 The phrase **his tongue was released** is passive in form. If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “Jesus took away what prevented his tongue from speaking” or “Jesus loosened his tongue” -7:35 gssm rc://*/ta/man/translate/figs-idiom ἐλύθη ὁ δεσμὸς τῆς γλώσσης αὐτοῦ 1 Here, **the band of his tongue was released** means he became able to speak. Alternate translation: “his tongue was freed and he was able to speak” or “he was able to speak” -7:36 eb2y rc://*/ta/man/translate/figs-ellipsis ὅσον & αὐτοῖς διεστέλλετο, αὐτοὶ 1 This refers to Jesus ordering them not to tell anyone about what he had done. If it would be helpful in your language, you could supply these words from the context. Alternate translation: “the more he ordered them not to tell anyone” -7:37 dh17 rc://*/ta/man/translate/figs-metonymy τοὺς κωφοὺς & ἀλάλους 1 The phrase **the deaf** and the phrase **the mute** both refer to groups of people. If it would be helpful in your language, you could indicate this explicitly. Alternate translation: “deaf people … mute people” or “people who cannot hear … people who cannot speak” +7:intro vq1j 0 # Mark 7 General Notes\n\n## Structure and Formatting\n\n2. The ministry of Jesus in Galilee (1:14–8:26)\n * Moving away from Galilee and then returning (6:1–8:26)\n * Argument with the Pharisees and scribes about washing hands (7:1–13)\n * Jesus teaches about what defiles people (7:14–23)\n * Jesus meets a Canaanite woman (7:24–30)\n * Jesus heals a man who is deaf and can barely speak (7:31–37)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in [7:6–7](../07/06.md), which is a quote from [Isaiah 29:13](../isa/29/13.md).\n\n## Special Concepts in this Chapter\n\n### The “tradition of the elders”\n\nThe “tradition of the elders” included interpretations of Moses’ law that Jewish religious leaders had developed and passed down to their disciples, and they to their disciples. These interpretations explained what specific laws meant and how to obey them. Jesus rebuked the religious leaders for specific interpretations of the law that he disagreed with. In this chapter, Jesus and the Pharisees argue about washing hands, honoring parents, and giving gifts to God. When you translate the phrase “tradition of the elders,” use a form that refers to teachings that teachers pass down to their students. (See: [[rc://*/tw/dict/bible/other/tradition]] and [[rc://*/tw/dict/bible/other/elder]])\n\n### Washing hands before eating\n\nIn [7:5](../07/05.md), the scribes and Pharisees rebuke Jesus for failing to have his disciples wash their hands before eating. One of the traditions that the Pharisees followed was a requirement that people wash their hands before eating. They did this to make their hands ceremonially clean, not primarily to clean off dirt. Make sure that your translation indicates that Jesus and the Pharisees are debating about ceremonial or ritual washing, not washing off dirt.\n\n### The gift for God\n\nIn [7:10–13](../07/10.md), Jesus rebukes the Pharisees for allowing people to promise to give something to God instead of using it to help their parents. Jesus is not saying that giving things to God is wrong. Instead, he is saying that honoring one’s parents is one of the most important commandments that God gave, and no tradition should prevent people from honoring their parents. Make sure that this meaning is clear in your translation.\n\n## Important Figures of Speech in this Chapter\n\n### Things that go in and out of people\n\nIn [7:14–23](../07/14.md), Jesus speaks about things that are outside people and that go into them, and he speaks about things that are inside people and come out of them. When he speaks about things that are outside people and go into them, he is referring more specifically to food and drink. He teaches that these these things do not make people unclean. When he speaks about things that are inside people and go out of them, he is referring more specifically to people’s thoughts and desires that lead to actions. He teaches that these things do make people unclean. Since Jesus explains what he means when he refers to things going in and out of people, if possible preserve the movement and location language.\n\n### Feeding little dogs\n\nIn [7:27](../07/27.md), Jesus tells the Canaanite woman that it is not right to give food that is meant for children to little dogs. In [7:28](../07/28.md), the woman responds that little dogs eat the little bits of food that fall down from what the children are eating. The children represent Jews, and the little dogs represent non-Jews. The food represents things that Jesus does for people. What Jesus means is that he is supposed to do things for Jews first, before he does things for non-Jews. What the woman means is that what she is asking Jesus to do is unimportant enough that he can do it without taking away from what he does for Jews. If possible, do not directly express the meaning of what Jesus and the woman say about little dogs, but make sure that your translation can naturally imply this meaning.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Verse 16\n\nSome of the earliest manuscripts do not include anything for [7:16](../07/16.md). Some early manuscripts and many later manuscripts include the following words: “If anyone has ears to hear, let him hear.” Since the earliest manuscripts do not include these words, the ULT and UST include these words in brackets. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to omit these words. If it would be helpful, you could put the words in brackets or in a footnote. (See: [[rc://*/ta/man/translate/translate-textvariants]])\n\n### Singular and plural forms of “you”\n\nMany of the forms of “you” in this chapter appear when Jesus is talking to groups of people. Because of this, most forms of “you” in this chapter are plural. You should assume forms of “you” are plural unless a note specifies that the form is singular. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### The historic present\n\nTo call attention to a development in the story, Mark uses the present tense in past narration. In this chapter, the historic present occurs in verses 1, 5, 18, 28, 32, and 34. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: (See: [[rc://*/ta/man/translate/translate-tense]]) +7:1-2 wd6i rc://*/ta/man/translate/figs-infostructure καὶ συνάγονται πρὸς αὐτὸν οἱ Φαρισαῖοι καί τινες τῶν γραμματέων, ἐλθόντες ἀπὸ Ἱεροσολύμων & καὶ ἰδόντες τινὰς τῶν μαθητῶν αὐτοῦ ὅτι κοιναῖς χερσίν, τοῦτ’ ἔστιν ἀνίπτοις, ἐσθίουσιν τοὺς ἄρτους 1 Here, verse 2 could: (1) begin a sentence that continues in verse 5, after being interrupted by explanatory information in verses 3–4. See the ULT. (2) end the sentence that began in verse 1. In this case, the explanatory information in verses 3–4 stands by itself, and a new sentence begins in verse 5. If you use the following alternate translation, you will need to delete the dash at the end of verse 4 and start a new sentence at the beginning of verse 5. Alternate translation: “And the Pharisees and some of the scribes are being gathered to him, having come from Jerusalem and having seen some of his disciples, that they eat bread with defiled hands, that is, unwashed.” (3) be a sentence fragment that stands by itself, with the implication being that the Pharisees disapproved of what they saw. In this case, the explanatory information in verses 3–4 stands by itself, and a new sentence begins in verse 5. If you use the following alternate translation, you will need to delete the dash at the end of verse 4 and start a new sentence at the beginning of verse 5. Alternate translation: “And the Pharisees and some of the scribes, having come from Jerusalem, are being gathered to him. And having seen some of his disciples, that they eat bread with defiled hands, that is, unwashed, they disapproved of that.” +7:1 b9ul rc://*/ta/man/translate/writing-newevent καὶ 1 Here, the word **And** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave And untranslated. Alternate translation: “Sometime later,” +7:1 e2ma rc://*/ta/man/translate/figs-explicit συνάγονται πρὸς αὐτὸν οἱ Φαρισαῖοι καί τινες τῶν γραμματέων, ἐλθόντες ἀπὸ Ἱεροσολύμων 1 Here Mark could be implying that: (1) both **the Pharisees** and **the scribes** came **from Jerusalem**. Alternate translation: “having come from Jerusalem, the Pharisees and some of the scribes are being gathered to him” (2) only **the scribes** came **from Jerusalem**. Alternate translation: “the Pharisees and some of the scribes who came from Jerusalem are being gathered to him” +7:1 j32n rc://*/ta/man/translate/figs-go ἐλθόντες 1 In a context such as this, your language might say “gone” instead of **come**. Alternate translation: “having gone” +7:1 ye06 rc://*/ta/man/translate/figs-activepassive συνάγονται 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “are gathering” or “are coming together” +7:1 hpxv rc://*/ta/man/translate/translate-tense συνάγονται 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “were being gathered” +7:2 ea9k rc://*/ta/man/translate/figs-explicitinfo ἰδόντες τινὰς τῶν μαθητῶν αὐτοῦ ὅτι & ἐσθίουσιν 1 Here, the phrase **that they eat** refers directly back to the phrase **some of his disciples**. Mark expresses the idea in this way to introduce whom the Pharisees and scribes saw and then explain what they saw them doing. If referring to who were seen and then referring back to them with the phrase **that they eat** would be redundant in your language, you could omit the redundant information. Alternate translation: “having seen some of his disciples eating” +7:2 ldyw rc://*/ta/man/translate/translate-tense ἐσθίουσιν 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “they ate” +7:2 a7xf rc://*/ta/man/translate/figs-synecdoche ἐσθίουσιν τοὺς ἄρτους 1 The Pharisees and scribes are using **bread** to represent any food. If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: “they eat their meals” +7:2 tmyd rc://*/ta/man/translate/figs-explicit κοιναῖς χερσίν, τοῦτ’ ἔστιν ἀνίπτοις 1 Here Mark explains that **defiled hands** are hands that are **unwashed**. Consider how you might include an explanation like this. Alternate translation: “with unwashed hands, which are defiled” or “with defiled—that is to say, unwashed—hands” +7:3 mj6u rc://*/ta/man/translate/writing-background γὰρ 1 Here Mark introduces background information that will help readers understand why the Pharisees and scribes are interested in whether Jesus’ disciples wash their hands. Use a natural form in your language for introducing background information. Alternate translation: “that was important to them because” or “now you should know that” +7:3 bj69 rc://*/ta/man/translate/figs-explicit οἱ & Φαρισαῖοι καὶ πάντες οἱ Ἰουδαῖοι 1 Here Mark mentions **the Pharisees** separately because they follow this **tradition** particularly strictly. He does not mean that **the Pharisees** are not **Jews**. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “the Pharisees and all the rest of the Jews” or “especially the Pharisees, but also all the Jews,” +7:3 dvgu rc://*/ta/man/translate/figs-hyperbole πάντες οἱ Ἰουδαῖοι 1 Mark says **all** here as an overstatement for emphasis. If it would be helpful in your language, you could use a different way to express the emphasis. Alternate translation: “most of the Jews” or “very many Jews” +7:3 q9xs rc://*/ta/man/translate/grammar-connect-exceptions ἐὰν μὴ πυγμῇ νίψωνται τὰς χεῖρας οὐκ ἐσθίουσιν 1 If, in your language, it would appear that Mark was making a statement here and then contradicting it, you could reword this to avoid using an exception clause. Alternate translation: “only eat if they have washed their hands with a fist” +7:3 hz8s rc://*/ta/man/translate/translate-unknown πυγμῇ 1 Here, the phrase **with a fist** refers to a specific way of washing one’s hands. It could refer to the position of the hands during washing, how much of the hands were washed, or how much water was used. Since scholars are not sure exactly what the phrase indicates, you could use a general term that indicates that this was a special washing for ceremonial or ritual purposes. Alternate translation: “ceremonially” or “in the proper way” +7:3 x0b6 rc://*/ta/man/translate/figs-possession τὴν παράδοσιν τῶν πρεσβυτέρων 1 Here, the Pharisees and scribes are using the possessive form to describe a **tradition** that came from **the elders**. If this is not clear in your language, you could express the idea in another way. Alternate translation: “the tradition given to us by the elders” or “the tradition handed down to us by the elders” +7:3 lj2w rc://*/ta/man/translate/figs-abstractnouns τὴν παράδοσιν τῶν πρεσβυτέρων 1 If your language does not use an abstract noun for the idea of **tradition**, you could express the same idea in another way. Alternate translation: “what the elders taught them” +7:3 ij02 rc://*/ta/man/translate/figs-explicit τῶν πρεσβυτέρων 1 Here, the word **elders** refers to respected ancestors whose teaching is trusted. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “of the ancestral teachers” or “of our respected forefathers” +7:4 jspb rc://*/ta/man/translate/figs-explicit ἀπ’ ἀγορᾶς ἐὰν μὴ βαπτίσωνται οὐκ ἐσθίουσιν 1 Here Mark could be indicating that the Pharisees and other Jews: (1) **do not eat** anything unless they **baptize** themselves when they return home **from the marketplace**. Alternate translation: “returning from the marketplace, they do not eat unless they baptize themselves” (2) **do not eat** what they brought home **from the marketplace** unless they **baptize** it first. Alternate translation: “they do not eat anything from the marketplace unless they baptize it” +7:4 zieq rc://*/ta/man/translate/translate-unknown ἀγορᾶς 1 See how you translated **marketplace** in [6:56](../06/56.md). Alternate translation: “a town square” or “a park” +7:4 guwy rc://*/ta/man/translate/grammar-connect-exceptions ἐὰν μὴ βαπτίσωνται οὐκ ἐσθίουσιν 1 If, in your language, it would appear that Mark was making a statement here and then contradicting it, you could reword this to avoid using an exception clause. Alternate translation: “they only eat if they have baptized” +7:4 sdg4 rc://*/ta/man/translate/figs-explicit ἄλλα πολλά ἐστιν ἃ παρέλαβον κρατεῖν 1 Here Mark is referring to **many other** traditions that the Pharisees and other Jews **received** from the elders and **hold to**. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “there are many other traditions that they received from the elders and that they hold to” +7:4 d3qc rc://*/ta/man/translate/figs-doublet ποτηρίων καὶ ξεστῶν καὶ χαλκίων 1 The terms **cups**, **pitchers**, and **copper vessels** all refer to containers that people would use for making, serving, and storing food. Mark is using the three terms together to refer to many different kinds of containers like these. If it would be clearer for your readers, you could refer to many different kinds of containers by using only one or two terms. Alternate translation: “of various dishes” or “of pots and pans” +7:4 qhd4 rc://*/ta/man/translate/translate-unknown ξεστῶν 1 A **pitcher** is a container for holding liquids. This specific type of container could hold about half a liter, or about one pint. If your readers would not be familiar with this type of container, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “jugs” +7:4 x44f rc://*/ta/man/translate/translate-unknown χαλκίων 1 Here, the word translated as **copper vessels** refers to any household container made out of **copper** or copper alloys such as brass or bronze. If your readers would not be familiar with this type of container, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “metal serving dishes” or “bronze pots” +7:4 wa3j rc://*/ta/man/translate/translate-textvariants χαλκίων 1 Some ancient manuscripts do not include any other items after the **copper vessels**. The ULT follows that reading. Other ancient manuscripts add the phrase “and beds” after the words **copper vessels**. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. +7:5 tn2w rc://*/ta/man/translate/figs-infostructure καὶ ἐπερωτῶσιν αὐτὸν οἱ Φαρισαῖοι καὶ οἱ γραμματεῖς 1 Make sure that your translation fits with how you chose to express the relationship between this verse, the explanatory information in verses 3–4, and the statement in verse 2. See the note at the beginning of this chapter on verses 1–2. +7:5 a67u rc://*/ta/man/translate/translate-tense ἐπερωτῶσιν 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “asked” +7:5 et51 rc://*/ta/man/translate/figs-rquestion διὰ τί οὐ περιπατοῦσιν οἱ μαθηταί σου κατὰ τὴν παράδοσιν τῶν πρεσβυτέρων, ἀλλὰ κοιναῖς χερσὶν ἐσθίουσιν τὸν ἄρτον? 1 The Pharisees and the scribes are using the question form to rebuke Jesus for what his disciples are doing. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “Your disciples should walk according to the tradition of the elders, and they should not eat bread with unwashed hands.” or “We are shocked that your disciples do not walk according to the tradition of the elders, instead eating bread with unwashed hands!” +7:5 hts4 rc://*/ta/man/translate/figs-metaphor οὐ περιπατοῦσιν οἱ μαθηταί σου κατὰ τὴν παράδοσιν τῶν πρεσβυτέρων 1 Here the Pharisees and the scribes speak of behavior in life as if it were walking. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “do your disciples not behave according to the tradition of the elders” or “do your disciples not live according to the tradition of the elders” +7:5 wtli rc://*/ta/man/translate/figs-yousingular σου 1 Because the Pharisees and the scribes are talking to Jesus, the word **your** is singular. +7:5 g2ay rc://*/ta/man/translate/figs-possession τὴν παράδοσιν τῶν πρεσβυτέρων 1 See how you translated this phrase in [7:3](../07/03.md). Alternate translation: “the tradition given to us by the ancestral teachers” or “what the respected forefathers taught us” +7:5 ugom rc://*/ta/man/translate/grammar-connect-logic-contrast ἀλλὰ 1 Here, the word **but** introduces what the disciples actually did in contrast with what the Pharisees and the scribes thought that they should have done. If it would be helpful in your language, you could use a word or phrase that introduces this kind of contrast, or you could leave but untranslated. Alternate translation: “but instead” +7:5 j7ht rc://*/ta/man/translate/figs-synecdoche ἐσθίουσιν τὸν ἄρτον 1 The Pharisees and scribes are using **bread** to represent any food. If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: “they eat their meals” +7:6 ae1r rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the word **But** introduces the next thing that happened. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **But** untranslated. Alternate translation: “Then” +7:6 bf9k rc://*/ta/man/translate/figs-explicit καλῶς 1 Here, the word **well** indicates that what **Isaiah prophesied** accurately describes the scribes and the Pharisees. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “accurately” or “truly” +7:6-7 oavh rc://*/ta/man/translate/figs-quotesinquotes ὡς γέγραπται, ὅτι οὗτος ὁ λαὸς τοῖς χείλεσίν με τιμᾷ, ἡ δὲ καρδία αὐτῶν πόρρω ἀπέχει ἀπ’ ἐμοῦ & μάτην δὲ σέβονταί με, διδάσκοντες διδασκαλίας ἐντάλματα ἀνθρώπων 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “As it is written, God said that this people honors him with their lips, but their heart is far away from him. But they worship him in vain, teaching as doctrines commandments of men.” +7:6 khhl rc://*/ta/man/translate/writing-quotations ὡς γέγραπται 1 Here Jesus introduces a quotation from the Old Testament scriptures, specifically from [Isaiah 29:13](../isa/29/13.md). If it would be helpful to your readers, you could use a word or phrase that introduces a quotation from an important text, and you could include this information in a footnote. Alternate translation: “He wrote in the book of Isaiah” or “As he said” +7:6 j26f rc://*/ta/man/translate/figs-explicit οὗτος ὁ λαὸς 1 Here, the phrase **This people** refers to the Israelites about whom Isaiah was speaking. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “The Israelites honor” or “These Jewish people” +7:6 czz1 rc://*/ta/man/translate/writing-pronouns με & ἐμοῦ 1 Here, both uses of the word **me** refer to God. If it would be helpful in your language, you could refer to him more directly. Alternate translation: “me, their God, … me” +7:6 ep7u rc://*/ta/man/translate/figs-metonymy τοῖς χείλεσίν 1 Here, **lips** represent someone speaking. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “with their speech” or “with their words”\n +7:6 xtab rc://*/ta/man/translate/figs-metaphor ἡ & καρδία αὐτῶν πόρρω ἀπέχει ἀπ’ ἐμοῦ 1 Here Isaiah speaks as if the Israelites’ **heart** were **far away** from God. He means that they do not think about God or want to obey him. If it would be helpful in your language, you could use simile form or state the meaning plainly. Alternate translation: “it is as if their hearts were far away from me” or “they do not want to serve me”\n +7:6 zgt9 rc://*/ta/man/translate/grammar-collectivenouns ἡ & καρδία αὐτῶν πόρρω ἀπέχει 1 If it would not be natural in your language to speak as if a group of people had only one **heart**, you could use the plural form of that word in your translation. Alternate translation: “their hearts are far away” +7:6 vxlk rc://*/ta/man/translate/figs-metonymy ἡ & καρδία αὐτῶν 1 In the author’s culture, the **heart** is the place where humans think and feel. If it would be helpful in your language, you could translate **heart** by referring to the place where humans think and feel in your culture or by expressing the idea plainly. Alternate translation: “their mind” or “their thinking” +7:7 etib rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the word **But** introduces the next idea in the quotation. If it would be helpful in your language, you could use a word or phrase that introduces the next idea, or you could leave **But** untranslated. Alternate translation: “Further,” +7:7 e0s6 rc://*/ta/man/translate/grammar-connect-logic-result διδάσκοντες 1 Here, the word **teaching** introduces a reason why their worship is **in vain**. If it would be helpful in your language, you could use a word or phrase that introduces a reason. Alternate translation: “since they teach” +7:7 uc2p rc://*/ta/man/translate/figs-abstractnouns διδασκαλίας ἐντάλματα ἀνθρώπων 1 If your language does not use abstract nouns for the ideas of **doctrines** and **commandments**, you could express the same ideas in another way. Alternate translation: “as authoritative what men have commanded” +7:7 sfvq rc://*/ta/man/translate/figs-possession ἐντάλματα ἀνθρώπων 1 Here, Isaiah is using the possessive form to describe **commandments** that are given by **men**. If this is not clear in your language, you could express the idea in another way. Alternate translation: “things commanded by men” +7:7 pnq9 rc://*/ta/man/translate/figs-gendernotations ἀνθρώπων 1 Although the term **men** is masculine, Isaiah is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “of people” +7:8 cusf rc://*/ta/man/translate/figs-metaphor ἀφέντες 1 Here Jesus speaks as if **the commandment of God** were a place that the scribes and Pharisees could leave. He means that they have stopped obeying **the commandment of God**. If it would be helpful in your language, you could use a comparable figure of speech or state the meaning plainly. Alternate translation: “Having abandoned” or “Having stopped obeying” +7:8 bg0a rc://*/ta/man/translate/figs-possession τὴν ἐντολὴν τοῦ Θεοῦ 1 Here, Jesus is using the possessive form to describe a **commandment** that came from **God**. If this is not clear in your language, you could express the idea in another way. Alternate translation: “the commandment given by God” or “the commandment we received from God” +7:8 iltj rc://*/ta/man/translate/figs-abstractnouns τὴν ἐντολὴν τοῦ Θεοῦ 1 If your language does not use an abstract noun for the idea of **commandment**, you could express the same idea in another way. Alternate translation: “what God commanded us” +7:8 wn0q rc://*/ta/man/translate/figs-possession τὴν παράδοσιν τῶν ἀνθρώπων 1 Here, Jesus is using the possessive form to describe a **tradition** that came from **men**. If this is not clear in your language, you could express the idea in another way. Alternate translation: “the tradition handed down by men” or “the tradition you received from men” +7:8 hnw4 rc://*/ta/man/translate/figs-abstractnouns τὴν παράδοσιν τῶν ἀνθρώπων 1 If your language does not use an abstract noun for the idea of **tradition**, you could express the same idea in another way. Alternate translation: “what men teach” +7:8 bw32 rc://*/ta/man/translate/figs-gendernotations τῶν ἀνθρώπων 1 Although the term **men** is masculine, Jesus is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “of people” +7:8 gxi4 rc://*/ta/man/translate/translate-textvariants τῶν ἀνθρώπων 1 Some ancient manuscripts do not include any words in this verse after the phrase **of men**. The ULT follows that reading. Other ancient manuscripts add the words “washings of pitchers and cups and many other similar such things you do” after the words **of men**. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. +7:9 e3qv rc://*/ta/man/translate/figs-irony καλῶς ἀθετεῖτε τὴν ἐντολὴν τοῦ Θεοῦ, ἵνα τὴν παράδοσιν ὑμῶν τηρήσητε 1 Here Jesus says that the scribes and Pharisees do something **well** when he thinks that they are actually doing something wrong. He speaks in this way in order to make a point. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “It is wrong for you reject the commandment of God so that you may keep your tradition” or “you should not reject the commandment of God so that you may keep your tradition” +7:9 jqnt rc://*/ta/man/translate/figs-abstractnouns τὴν ἐντολὴν τοῦ Θεοῦ & τὴν παράδοσιν ὑμῶν 1 If your language does not use abstract nouns for the ideas of **commandment** and **tradition**, you could express the same ideas in another way. Alternate translation: “what God commanded us … what you were taught” +7:9 j9po rc://*/ta/man/translate/figs-possession τὴν ἐντολὴν τοῦ Θεοῦ 1 Here, Jesus is using the possessive form to describe a **commandment** that came from **God**. If this is not clear in your language, you could express the idea in another way. Alternate translation: “the commandment given by God” or “the commandment we received from God” +7:9 t4hw rc://*/ta/man/translate/translate-textvariants τηρήσητε 1 Many ancient manuscripts read **you may keep**. The ULT follows that reading. Other ancient manuscripts read “you may establish.” If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. +7:10 p1q0 rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 Here, the word **For** introduces an explanation of how the scribes and Pharisees reject God’s law. This explanation continues in [7:11–13](../07/11.md). If it would be helpful in your language, you could use a word or phrase that introduces an explanation, or you could leave **For** untranslated. Alternate translation: “Here is how you do that:” or “What I mean is that” +7:10 ulzo rc://*/ta/man/translate/writing-quotations Μωϋσῆς & εἶπεν 1 Here Jesus quotes from the Old Testament scriptures. The first quotation could be from [Exodus 20:12](../exo/20/12.md) or [Deuteronomy 5:16](../deu/05/16.md). The second quotation could be from [Exodus 21:17](../exo/21/17.md) or [Leviticus 20:9](../lev/20/09.md). If it would be helpful to your readers, you could use a word or phrase that introduces a quotation from an important text, and you could include this information in a footnote. Alternate translation: “Moses wrote in the law” or “as you can read in the Scriptures, Moses said” +7:10 d4sd rc://*/ta/man/translate/figs-quotesinquotes εἶπεν, τίμα τὸν πατέρα σου καὶ τὴν μητέρα σου; καί, ὁ κακολογῶν πατέρα ἢ μητέρα θανάτῳ τελευτάτω 1 If it would be clearer in your language, you could translate this so that there are not quotations within a quotation. Alternate translation: “said that all people should honor their father and their mother and that everyone speaking evil of his father or mother should end in death.”\n +7:10 vdg6 rc://*/ta/man/translate/figs-yousingular τίμα & σου & σου 1 Since God is addressing each specific person who is part of God’s people, the command **Honor** and the words **your** and **your** are singular. +7:10 ogpv rc://*/ta/man/translate/figs-imperative3p ὁ κακολογῶν πατέρα ἢ μητέρα θανάτῳ τελευτάτω 1 If your language does not use the third-person imperative in this way, you could state this in another way that is natural in your language. Alternate translation: “The one speaking evil of his father or mother, he should end in death” or “Anyone who speaks evil of his father or mother must end in death” +7:10 ypvx rc://*/ta/man/translate/figs-abstractnouns ὁ κακολογῶν 1 If your language does not use an abstract noun for the idea of **evil**, you could express the same idea in another way. Alternate translation: “The one saying evil things about” +7:10 vcx6 rc://*/ta/man/translate/figs-gendernotations πατέρα ἢ μητέρα & τελευτάτω 1 Although the terms **his** and **him** are masculine, Jesus is using the words in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “of one’s own father or mother, let that person end” +7:10 b9yn rc://*/ta/man/translate/figs-idiom θανάτῳ τελευτάτω 1 Here, the phrase **end in death** means that the person is killed or executed. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “let him be put to death” or “let him be killed” +7:11-12 ras6 rc://*/ta/man/translate/figs-hypo ὑμεῖς δὲ λέγετε, ἐὰν εἴπῃ ἄνθρωπος τῷ πατρὶ ἢ τῇ μητρί, κορβᾶν, (ὅ ἐστιν δῶρον), ὃ ἐὰν ἐξ ἐμοῦ ὠφεληθῇς & οὐκέτι ἀφίετε αὐτὸν οὐδὲν ποιῆσαι τῷ πατρὶ ἢ τῇ μητρί 1 Here Jesus quotes the scribes and Pharisees using a hypothetical or imaginary situation to help explain what would happen **if a man says to his father or his mother** that anything he might have given them is **Corban**. Use a natural method in your language for introducing a hypothetical or imaginary situation. Alternate translation: “But you say, ‘Suppose that a man says to his father or his mother, “Whatever you might have benefited from me is Corban”’ (that is, a gift). In that case, you no longer permit him to do anything for his father or his mother” +7:11 sswz rc://*/ta/man/translate/figs-quotations ὑμεῖς δὲ λέγετε, ἐὰν εἴπῃ ἄνθρωπος τῷ πατρὶ ἢ τῇ μητρί, κορβᾶν, (ὅ ἐστιν δῶρον), ὃ ἐὰν ἐξ ἐμοῦ ὠφεληθῇς, 1 If it would be clearer in your language, you could translate this so that there are not quotations within quotations. Alternate translation: “But you say that whoever says to his father or his mother that whatever they might have benefited from him is Corban (that is, a gift)” +7:11 ycru rc://*/ta/man/translate/grammar-connect-logic-contrast δὲ 1 Here, the word **But** introduces what the scribes and Pharisees allow in contrast to what God commanded. If it would be helpful in your language, you could use a word or phrase that introduces this kind of contrast. Alternate translation: “In contrast,” or “Despite that,” +7:11 nhii rc://*/ta/man/translate/figs-gendernotations εἴπῃ ἄνθρωπος τῷ πατρὶ ἢ τῇ μητρί 1 Although the terms **man**, **his**, and **his** are masculine, Jesus is using the words in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “a person says to his or her father or mother” +7:11 ax49 rc://*/ta/man/translate/figs-explicit ὃ ἐὰν ἐξ ἐμοῦ ὠφεληθῇς 1 Here, the phrase **Whatever you might have benefited from me** refers to money or goods that children might give to their parents when they need help. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “Whatever I might have given to help you” or “Anything you might have received from me” +7:11 i49n rc://*/ta/man/translate/figs-yousingular ὠφεληθῇς 1 Because the man are talking to his father or his mother, the word **you** is singular. +7:11 cd57 rc://*/ta/man/translate/translate-transliterate κορβᾶν 1 The word **Corban** is a Hebrew word. Mark has spelled it out using Greek letters so his readers would know how it sounded. Since Mark states what this word means at the end of the verse, you also should spell it out the way it sounds in your language. +7:11 ev2r rc://*/ta/man/translate/figs-explicit κορβᾶν & ὅ ἐστιν δῶρον 1 Here Mark provides an explanation of what **Corban** means. Use a form that shows that Mark is explaining what Jesus said. Alternate translation: “is Corban’”—which means a gift—” or “is Corban’” (which can be translated as “gift”)” +7:11 nuk0 rc://*/ta/man/translate/figs-explicit δῶρον 1 Here Mark implies that the person is giving something as a **gift** to God. Because of that, the person will not give it to his or her parents. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “a gift for God” or “a gift to God only” +7:12 dyx4 rc://*/ta/man/translate/figs-doublenegatives οὐκέτι ἀφίετε αὐτὸν οὐδὲν ποιῆσαι 1 The words translated **no longer** and **anything** are two negative words. In this construction, the second negative does not cancel the first to create a positive meaning. Instead, it gives greater emphasis to the negative. If your language can use two negatives that do not cancel one another to create a positive meaning, you could use a double negative here. If your language does not use two negatives in that way, you could translate with one strong negative, as the ULT does. Alternate translation: “you permit him to do nothing any longer” or “you certainly do not permit him to do anything any longer” +7:12 o66s rc://*/ta/man/translate/figs-gendernotations αὐτὸν & τῷ πατρὶ ἢ τῇ μητρί 1 Although the terms **him**, **his**, and **his** are masculine, Jesus is using the words in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “that person … for his or her father or mother” +7:13 kmww rc://*/ta/man/translate/figs-metaphor ἀκυροῦντες 1 Here Jesus speaks as if **the word of God** were an object that people could set aside. He means that they are ignoring **the word of God** and treating it like it is not important. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “nullifying” or “ignoring” +7:13 i349 rc://*/ta/man/translate/figs-metonymy τὸν λόγον τοῦ Θεοῦ 1 Jesus is using the term **word** to refer to the commands that God gave using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “what God said” or “God’s command” +7:13 ifh7 rc://*/ta/man/translate/figs-abstractnouns τῇ παραδόσει ὑμῶν 1 If your language does not use an abstract noun for the idea of **tradition**, you could express the same idea in another way. Alternate translation: “by what you received” +7:13 fg2s rc://*/ta/man/translate/figs-metaphor παρεδώκατε 1 Here Jesus speaks as if **the tradition** were a physical object that the scribes and Pharisees had **handed down** to others. He means that they taught people to observe **the tradition**. If it would be helpful in your language, you could use a comparable figure of speech or state the meaning plainly. Alternate translation: “you instructed” or “you told to other people” +7:15 gk5i rc://*/ta/man/translate/figs-explicit οὐδέν & ἔξωθεν τοῦ ἀνθρώπου εἰσπορευόμενον εἰς αὐτὸν 1 Here Jesus is referring to food and drink, which are **outside the man** and enter **into him**. If it would be helpful in your language, you could make that idea more explicit. Since the disciples ask about the meaning of this saying in [7:17](../07/17.md), include as little implied information as possible. Alternate translation: “no food or drink, entering into him” or “nothing outside the man, being eaten by him” +7:15 y6ws rc://*/ta/man/translate/figs-gendernotations τοῦ ἀνθρώπου & αὐτὸν & αὐτόν & τοῦ ἀνθρώπου & τὸν ἄνθρωπον 1 Although the terms **man** and **him** throughout the verse are masculine, Jesus is using the words in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “the person … him or her … him or her … the person … the person” +7:15 nneo rc://*/ta/man/translate/figs-genericnoun τοῦ ἀνθρώπου & τοῦ ἀνθρώπου & τὸν ἄνθρωπον 1 The phrase **the man** throughout this verse represents people in general, not one particular person. If it would be helpful in your language, you could express the idea in another way. Alternate translation: “a person … a person … that person” +7:15 ms5c rc://*/ta/man/translate/figs-explicit τὰ ἐκ τοῦ ἀνθρώπου ἐκπορευόμενά 1 Here Jesus is referring to words and deeds, which are what **come out from** people. If it would be helpful in your language, you could make that idea more explicit. Since the disciples ask about the meaning of this saying in [7:17](../07/17.md), include as little implied information as possible. Alternate translation: “the words and deeds that come out from the man” or “the things that the man says and does” +7:15 f380 rc://*/ta/man/translate/figs-go ἐκπορευόμενά 1 In a context such as this, your language might say “go” instead of **come**. Alternate translation: “that go out” +7:16 p6fy rc://*/ta/man/translate/translate-textvariants Εἴ τις ἔχει ὦτα ἀκούειν ἀκουέτω\n 1 See the discussion of textual issues at the end of the General Notes to this chapter to decide whether to include this verse in your translation. The note below discusses translation issues in this verse, for those who decide to include it. +7:16 y48u Εἴ τις ἔχει ὦτα ἀκούειν ἀκουέτω 1 See how you translated the similar sentence in [4:9](../04/09.md). +7:17 cfzl rc://*/ta/man/translate/figs-synecdoche εἰσῆλθεν 1 Mark is referring to Jesus to represent both Jesus and his disciples, who traveled with Jesus. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “he, along with his disciples, entered” +7:17 l7d7 rc://*/ta/man/translate/figs-explicit ἀπὸ τοῦ ὄχλου 1 Here Mark implies that when Jesus **entered into a house**, he was avoiding or getting away from **the crowd**. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “where they were not with the crowd” or “to avoid the crowd” +7:17 vkui rc://*/ta/man/translate/figs-explicitinfo τὴν παραβολήν 1 Here the disciples ask Jesus to explain **the parable** about things that go into and out of a person (see [7:15](../07/15.md)). Alternate translation: “the parable about what goes into a person” +7:18 nfmp rc://*/ta/man/translate/translate-tense λέγει 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “he said” +7:18 z8w1 rc://*/ta/man/translate/figs-rquestion οὕτως καὶ ὑμεῖς ἀσύνετοί ἐστε? 1 Jesus is using the question form to rebuke the disciples for how they still do not understand what he is saying. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “I can tell that you also are without understanding.” or “I am amazed that you also do not understand!” +7:18-19 txj7 rc://*/ta/man/translate/figs-rquestion οὐ νοεῖτε ὅτι πᾶν τὸ ἔξωθεν εἰσπορευόμενον εἰς τὸν ἄνθρωπον, οὐ δύναται αὐτὸν κοινῶσαι & ὅτι οὐκ εἰσπορεύεται αὐτοῦ εἰς τὴν καρδίαν, ἀλλ’ εἰς τὴν κοιλίαν, καὶ εἰς τὸν ἀφεδρῶνα ἐκπορεύεται? 1 Jesus is using the question form to remind his disciples about what happens to the food that people eat. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “You should already understand that everything that enters into the man from outside is not able to defile him, because it does not go into his heart, but into the stomach, and passes out into the latrine (making all foods clean).” or “You already know that everything that enters into the man from outside is not able to defile him, because it does not go into his heart, but into the stomach, and passes out into the latrine (making all foods clean)!” +7:18 yqve rc://*/ta/man/translate/figs-explicit πᾶν τὸ ἔξωθεν εἰσπορευόμενον εἰς τὸν ἄνθρωπον 1 Here Jesus is referring to food and drink, which are **outside** a person and enter **into the man**. If it would be helpful in your language, you could make that idea more explicit. See how you expressed the similar words in [7:15](../07/15.md). Alternate translation: “all food and drink, entering into him,” or “everything outside the man, being eaten by him,” +7:18 h4nr rc://*/ta/man/translate/figs-gendernotations τὸν ἄνθρωπον & αὐτὸν 1 Although the terms **man** and **him** are masculine, Jesus is using the words in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “the person … him or her” +7:18 wda0 rc://*/ta/man/translate/figs-genericnoun τὸν ἄνθρωπον 1 The phrase **the man** represents people in general, not one particular person. If it would be helpful in your language, you could express the idea in another way. Alternate translation: “a person” +7:19 dtx7 rc://*/ta/man/translate/grammar-connect-words-phrases ὅτι 1 Here, the word **because** introduces an explanation about why nothing from outside a person can defile that person. If it would be helpful in your language, you could use a word or phrase that introduces an explanation, or you could leave **because** untranslated. Alternate translation: “for” or “and that is because” +7:19 e710 rc://*/ta/man/translate/figs-go οὐκ εἰσπορεύεται 1 In a context such as this, your language might say “come” instead of **go**. Alternate translation: “it does not come” +7:19 h4sv rc://*/ta/man/translate/figs-genericnoun αὐτοῦ εἰς τὴν καρδίαν, ἀλλ’ εἰς τὴν κοιλίαν 1 The phrases **his heart** and **the stomach** represent people’s hearts and stomachs in general, not one particular heart and stomach. If it would be helpful in your language, you could express the idea in another way. Alternate translation: “into a person’s heart but into a person’s stomach” +7:19 y2cr rc://*/ta/man/translate/figs-metonymy εἰς τὴν καρδίαν 1 In Jesus’ culture, the **heart** is the place where humans think and feel. If it would be helpful in your language, you could translate **heart** by referring to the place where humans think and feel in your culture or by expressing the idea plainly. Alternate translation: “into his head” or “into his mind”\n +7:19 kgu1 rc://*/ta/man/translate/figs-gendernotations αὐτοῦ 1 Although the term **his** is masculine, Jesus is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “his or her” +7:19 qlbz rc://*/ta/man/translate/figs-euphemism εἰς τὸν ἀφεδρῶνα ἐκπορεύεται 1 Jesus is referring to the process of expelling and removing feces and urine in a polite way by using the phrase **passes out into the latrine**. If it would be helpful in your language, you could use a polite way of referring to this in your language, or you could state this plainly. Alternate translation: “is evacuated from the bowels” or “passes out of the body as waste” +7:19 ifcu rc://*/ta/man/translate/translate-unknown τὸν ἀφεδρῶνα 1 A **latrine** is a place where people expel and remove feces and urine. If your readers would not be familiar with this word, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “the bathroom” or “the water closet” +7:19 hm98 rc://*/ta/man/translate/figs-explicit τὸν ἀφεδρῶνα & καθαρίζων πάντα τὰ βρώματα 1 Here, the phrase **cleansing all foods** is Mark’s explanation of the implication of what Jesus has said. He means that Jesus’ teaching indicates that **all foods** are clean. If it would be helpful in your language, you make that idea more explicit. Make sure that you use a form that shows that this phrase is not part of what Jesus said. Alternate translation: “the latrine?’ So, Jesus cleansed all foods.” or “the latrine?’ Now that implies that all foods are clean.” +7:20 rihs rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the word **But** introduces the next thing that happened. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **But** untranslated. Alternate translation: “Next,” or “After that,” +7:20 fvew rc://*/ta/man/translate/figs-explicitinfo τὸ ἐκ τοῦ ἀνθρώπου ἐκπορευόμενον, ἐκεῖνο 1 Here, the word **that** refers directly back to **What is coming out from the man**. Jesus expresses the idea in this way to introduce the topic he is sepaking about and then explain what he wants to say about that topic. If stating the topic and then referring back to it with the word **that** would be redundant in your language, you could omit the redundant information. Alternate translation: “What is coming out from the man”\n +7:20 r12p rc://*/ta/man/translate/figs-explicit τὸ ἐκ τοῦ ἀνθρώπου ἐκπορευόμενον 1 Here Jesus is referring to words and deeds, which are what **is coming out from** people. If it would be helpful in your language, you could make that idea more explicit. See how you expressed the similar words in [7:15](../07/15.md). Alternate translation: “The words and deeds that come out from the man” or “The things that the man says and does” +7:20 zu40 rc://*/ta/man/translate/figs-go ἐκπορευόμενον 1 In a context such as this, your language might say “going” instead of **coming**. Alternate translation: “is going out” +7:20 hesw rc://*/ta/man/translate/figs-gendernotations τοῦ ἀνθρώπου & τὸν ἄνθρωπον 1 Although the term **man** is masculine throughout this verse, Jesus is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “the person … the person” +7:20 r7yp rc://*/ta/man/translate/figs-genericnoun τοῦ ἀνθρώπου & τὸν ἄνθρωπον 1 The phrase **the man** throughout this verse represents people in general, not one particular person. If it would be helpful in your language, you could express the idea in another way. Alternate translation: “a person … that person” +7:21 u74o rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 Here, the word **For** introduces a basis for the claim that Jesus made in the previous verse about how what comes out from a person is what defiles that person. If it would be helpful in your language, you could use a word or phrase that introduces a basis for a claim, or you could leave **For** untranslated. Alternate translation: “That is because” or “I say that because” +7:21 chkk rc://*/ta/man/translate/figs-metonymy ἐκ τῆς καρδίας τῶν ἀνθρώπων 1 In Jesus’ culture, the **heart** is the place where humans think, feel, and desire. If it would be helpful in your language, you could translate **heart** by referring to the place where humans think, feel, and desire in your culture, or you could express the idea plainly. See how you translated **heart** in [7:19](../07/19.md). Alternate translation: “from the head of men” or “from the mind of men” or “from what men think and desire” +7:21 nwik rc://*/ta/man/translate/grammar-collectivenouns τῆς καρδίας 1 If it would not be natural in your language to speak as if a group of people had only one **heart**, you could use the plural form of that word in your translation. Alternate translation: “the hearts”\n +7:21 pycp rc://*/ta/man/translate/figs-gendernotations τῶν ἀνθρώπων 1 Although the term **men** is masculine, Jesus is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “of humans” +7:21 cb8d rc://*/ta/man/translate/figs-go ἐκπορεύονται 1 In a context such as this, your language might say “go” instead of **come**. Alternate translation: “go out” +7:21 wi9j rc://*/ta/man/translate/figs-metaphor ἐκπορεύονται 1 Here Jesus speaks as if evil deeds and desires **go out** from the inside of a person. He means that these evil deeds and desires have their origin from the person, not from anything outside the person. If it would be helpful in your language, you could use a comparable figure of speech or state the meaning plainly. Alternate translation: “spring” or “originate” +7:21-22 eey1 rc://*/ta/man/translate/figs-abstractnouns οἱ διαλογισμοὶ οἱ κακοὶ & πορνεῖαι, κλοπαί, φόνοι & μοιχεῖαι, πλεονεξίαι, πονηρίαι, δόλος, ἀσέλγεια, ὀφθαλμὸς, πονηρός, βλασφημία, ὑπερηφανία, ἀφροσύνη 1 If your language does not use nouns for some or all of the ideas in this list, you could express the same ideas in another way. Alternate translation: “evil things that people do, including evil thinking, acting in sexually immoral ways, stealing things, murdering, acting in adulterous ways, desiring what others have, doing what is wicked, deceiving people, acting in sensual ways, having an evil eye, blaspheming, being prideful, and being foolish”\n +7:22 ho3x rc://*/ta/man/translate/translate-unknown ἀσέλγεια 1 The word **sensuality** describes behavior that is unrestrained and that is unacceptable according to common standards. Often, this word refers especially to the act of indulging in unacceptable sexual behavior. If your readers would not be familiar with this category, you could use the name of a similar category in your area, or you could use a more general term. Alternate translation: “sexual self-indulgence” or “shameful sexual behavior” +7:22 g1el rc://*/ta/man/translate/figs-idiom ὀφθαλμὸς, πονηρός 1 The phrase **an evil eye** describes someone who is jealous or envious. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “jealousy” or “envy” +7:23 l4by rc://*/ta/man/translate/figs-abstractnouns πάντα ταῦτα τὰ πονηρὰ ἔσωθεν ἐκπορεύεται 1 If your language does not use an abstract noun for the idea of **evils**, you could express the same idea in another way. Alternate translation: “People do all these evil things because of what is within” +7:23 gq36 rc://*/ta/man/translate/figs-go ἐκπορεύεται 1 In a context such as this, your language might say “go” instead of **come**. Alternate translation: “go out” +7:23 nm4t rc://*/ta/man/translate/figs-metaphor ἐκπορεύεται 1 Here Jesus speaks as if evil deeds and desires **go out** from **within** a person. He means that these evil deeds and desires have their origin from the person, not from anything outside the person. If it would be helpful in your language, you could use a comparable figure of speech or state the meaning plainly. See how you translated the similar phrase in [7:21](../07/21.md). Alternate translation: “spring” or “originate”\n +7:23 uwxa rc://*/ta/man/translate/figs-ellipsis ἔσωθεν 1 Jesus is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from the context if it would be clearer in your language. Alternate translation: “from within a person” +7:23 a51m rc://*/ta/man/translate/figs-gendernotations τὸν ἄνθρωπον 1 Although the term **man** is masculine, Jesus is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “the person” +7:23 q2c8 rc://*/ta/man/translate/figs-genericnoun τὸν ἄνθρωπον 1 The word the **man** represents people in general, not one particular person. If it would be helpful in your language, you could express the idea in another way. Alternate translation: “a person” +7:24 k9bl rc://*/ta/man/translate/writing-newevent δὲ 1 Here, the word **Now** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **Now** untranslated. Alternate translation: “After that,” +7:24 xyh2 rc://*/ta/man/translate/figs-explicit ἐκεῖθεν 1 Here, the word **there** refers to the region of Gennesaret (see [6:53](../06/53.md)), which is where Jesus was teaching. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “from where he was” or “from Gennesaret” +7:24 r0lf rc://*/ta/man/translate/figs-synecdoche ἀπῆλθεν 1 Mark is referring to Jesus to represent both Jesus and his disciples, who traveled with Jesus. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “he, along with his disciples, went away” +7:24 nm7v rc://*/ta/man/translate/figs-go ἀπῆλθεν 1 In a context such as this, your language might say “came” instead of **went**. Alternate translation: “he came away” +7:24 og69 rc://*/ta/man/translate/figs-explicit εἰσελθὼν εἰς οἰκίαν 1 Here Mark implies that Jesus **entered** this **house** as a guest who had been invited to stay there. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “having entered into a house as a guest” or “having been invited to stay at a house” +7:24 hcyu rc://*/ta/man/translate/figs-explicit γνῶναι 1 Here Mark implies that Jesus did not want people **to know** that he was staying in this specific **house**. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “to know that he was there” +7:25-26 ue8y rc://*/ta/man/translate/translate-versebridge ἀλλ’ εὐθὺς ἀκούσασα γυνὴ περὶ αὐτοῦ, ἧς εἶχεν τὸ θυγάτριον αὐτῆς πνεῦμα ἀκάθαρτον ἐλθοῦσα, προσέπεσεν πρὸς τοὺς πόδας αὐτοῦ & ἡ δὲ γυνὴ ἦν Ἑλληνίς, Συροφοινίκισσα τῷ γένει, καὶ ἠρώτα αὐτὸν ἵνα τὸ δαιμόνιον ἐκβάλῃ ἐκ τῆς θυγατρὸς αὐτῆς 1 If it would be helpful to your readers, you could combine [7:25](../07/25.md) and [7:26](../07/26.md) into a verse bridge in order to include all the information about the woman before narrating what the woman did. Alternate translation: “But immediately a woman heard about him. She was a Greek, a Syrophoenician by descent. Her little daughter had an unclean spirit. She, having come, fell down at his feet. She was asking him that he would cast out the demon from her daughter.” +7:25 wjgv rc://*/ta/man/translate/grammar-connect-logic-contrast ἀλλ’ 1 Here, the word **But** introduces what **a woman** did in contrast to what Jesus wanted people to do. If it would be helpful in your language, you could use a word or phrase that introduces this kind of contrast. Alternate translation: “Instead,” +7:25 p33v rc://*/ta/man/translate/writing-participants εὐθὺς ἀκούσασα γυνὴ περὶ αὐτοῦ, ἧς εἶχεν τὸ θυγάτριον αὐτῆς πνεῦμα ἀκάθαρτον ἐλθοῦσα, προσέπεσεν πρὸς τοὺς πόδας αὐτοῦ 1 Here Mark introduces **a woman** as a new participant in the story. If your language has its own way of introducing new participants, you could use it here in your translation. Alternate translation: “a woman heard about him. Her little daughter had an unclean spirit. Immediately, having come, she fell down at his feet” +7:25 eofq rc://*/ta/man/translate/figs-explicit εὐθὺς ἀκούσασα γυνὴ περὶ αὐτοῦ, ἧς εἶχεν τὸ θυγάτριον αὐτῆς πνεῦμα ἀκάθαρτον ἐλθοῦσα 1 Here, the word **immediately** could go with: (1) **having heard**. Alternate translation: “having heard about him immediately, a woman, of whom her little daughter had an unclean spirit, having come” (2) **having come**. Alternate translation: “having heard about him, a woman, of whom her little daughter had an unclean spirit, immediately having come” +7:25 fix3 rc://*/ta/man/translate/figs-go ἐλθοῦσα 1 In a context such as this, your language might say “gone” instead of **come**. Alternate translation: “having gone” +7:25 tdv5 rc://*/ta/man/translate/translate-symaction προσέπεσεν πρὸς τοὺς πόδας αὐτοῦ 1 In the woman’s culture, falling down at someone’s feet was a way to honor a greater person. If it would be helpful in your language, you could refer to a similar action from your culture, or you could explain what falling down means. Alternate translation: “prostrated herself before him” or “bowed down to him in respect” +7:26 aik7 rc://*/ta/man/translate/writing-background ἡ δὲ γυνὴ ἦν Ἑλληνίς, Συροφοινίκισσα τῷ γένει, καὶ ἠρώτα 1 Here Mark provides background information that will help readers understand what happens next. Use a natural form in your language for introducing background information. Alternate translation: “By the way, the woman was a Greek, a Syrophoenician by descent. She was asking” +7:26 e39y rc://*/ta/man/translate/translate-names Συροφοινίκισσα 1 The word **Syrophoenician** identifies the woman as someone who was native to the region of Syrophoenicia. This region was a smaller portion of Syria that was known as Phoenicia. Phoenicia was the area where the cities of Tyre and Sidon were. If it would be helpful in your language, you could include some explanation of this word. Alternate translation: “from that region, called Syrophoenicia,” or “from the region of Phoenicia within the province of Syria” +7:26 w21g rc://*/ta/man/translate/figs-quotations ἠρώτα αὐτὸν ἵνα τὸ δαιμόνιον ἐκβάλῃ ἐκ τῆς θυγατρὸς αὐτῆς 1 It may be more natural in your language to have a direct quotation here. Alternate translation: “she was asking him, ‘Please cast out the demon from my daughter’” +7:27 zpbr rc://*/ta/man/translate/grammar-connect-logic-result ἄφες πρῶτον χορτασθῆναι τὰ τέκνα; οὐ γάρ ἐστιν καλόν λαβεῖν τὸν ἄρτον τῶν τέκνων, καὶ τοῖς κυναρίοις βαλεῖν 1 If it would be more natural in your language, you could reverse the order of these clauses, since the second clause gives the reason for the result that the first clause describes. Alternate translation: “It is not good to take the bread of the children and to throw it to the little dogs, so permit the children first to be fed” +7:27 gsj7 rc://*/ta/man/translate/figs-parables ἄφες πρῶτον χορτασθῆναι τὰ τέκνα; οὐ γάρ ἐστιν καλόν λαβεῖν τὸν ἄρτον τῶν τέκνων, καὶ τοῖς κυναρίοις βαλεῖν 1 To answer the woman, Jesus offers a story or illustration. In the story, the **children** represent the Jewish people, the **little dogs** represent non-Jewish people, and the **bread** represents the help that Jesus gives to people. If it would be helpful in your language, you could indicate that this is a story with a specific message, or you could explain what the parable means. Alternate translation: “Listen to this illustration: Permit the children first to be fed, for it is not good to take the bread of the children and to throw it to the little dogs” or “Permit the children first to be fed, for it is not good to take the bread of the children and to throw it to the little dogs. That is why I am helping my fellow Jews before I help you” +7:27 o8nz rc://*/ta/man/translate/figs-yousingular ἄφες 1 Because Jesus is speaking to the woman, the command **Permit** is singular. +7:27 r898 rc://*/ta/man/translate/figs-activepassive πρῶτον χορτασθῆναι τὰ τέκνα 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, you could use an indefinite subject. Alternate translation: “the children first to receive food” or “someone to feed the children first” +7:27 ghtr rc://*/ta/man/translate/figs-possession τὸν ἄρτον τῶν τέκνων 1 Here, Jesus is using the possessive form to describe **bread** that was prepared for **the children** to eat. If this is not clear in your language, you could express the idea in another way. Alternate translation: “the food prepared for the children” or “the food that the children were going to eat” +7:27 k2wb rc://*/ta/man/translate/figs-synecdoche τὸν ἄρτον 1 Jesus is using **bread** to represent food. If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: “the meals” +7:27 cjec rc://*/ta/man/translate/figs-explicit τοῖς κυναρίοις βαλεῖν 1 Here, Jesus implies that the bread is thrown **to the little dogs** so that they can eat it. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “to throw it to the little dogs for them to eat” +7:27 p3e5 rc://*/ta/man/translate/translate-unknown τοῖς κυναρίοις 1 Here, the phrase **little dogs** could describe: (1) domesticated animals that eat pests and can protect houses and families. You could use the name of a similar animal in your area or you could use a more general term. Alternate translation: “to the domesticated animals” or “to the guard animals” (2) scavenging animals that were generally considered unclean and dirty. You could use the name of a similar animal in your area or you could use a more general term. Alternate translation: “to the scavenging animals” or “to the dirty animals” +7:28 xgl7 rc://*/ta/man/translate/grammar-connect-logic-contrast δὲ 1 Here, the word **But** introduces what the woman says in contrast to what Jesus said. If it would be helpful in your language, you could use a word or phrase that introduces this kind of contrast, or you could leave **But** untranslated. Alternate translation: “However,” or “Yet” +7:28 x4nx rc://*/ta/man/translate/translate-tense λέγει 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “said” +7:28 k43f rc://*/ta/man/translate/figs-explicit ναί 1 Here, the woman uses the word **Yes** to indicate that she understands and agrees with Jesus. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “Yes, I agree” or “Yes, that is true” +7:28 ddof rc://*/ta/man/translate/grammar-connect-words-phrases καὶ 2 Here, the word **and** introduces the woman’s further explanation of what Jesus said about children and little dogs. If it would be helpful in your language, you could use a word or phrase that introduces an explanation, or you could leave **and** untranslated. Alternate translation: “but it is also true” or “yet even further,” +7:28 na7s rc://*/ta/man/translate/figs-parables τὰ κυνάρια ὑποκάτω τῆς τραπέζης ἐσθίουσιν ἀπὸ τῶν ψιχίων τῶν παιδίων 1 To ask Jesus to help her, the woman offers a story or illustration based on the parable that Jesus told in [7:27](../07/27.md). In the story, the **little dogs** represent non-Jewish people, and the **crumbs** represent the help that Jesus gives to people. If it would be helpful in your language, you could indicate that this is a story with a specific message, or you could explain what the parable means. Alternate translation: “here is a similar story: the little dogs under the table eat from the crumbs of the children” or “the little dogs under the table eat from the crumbs of the children. That is what helping me would be like” +7:28 nlfk rc://*/ta/man/translate/translate-unknown τὰ κυνάρια 1 See you how you translated this phrase in [7:27](../07/27.md). Alternate translation: “to the domesticated animals” or “to the scavenging animals” +7:28 u7ns rc://*/ta/man/translate/figs-explicit τὰ κυνάρια ὑποκάτω τῆς τραπέζης 1 The woman means that **the little dogs** are where the **children** are eating the food. In her culture, they would lie **under the table** where the food was served. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “the little dogs near the food” or “the little dogs that are nearby when the food is served” +7:28 y0hb rc://*/ta/man/translate/figs-possession τῶν ψιχίων τῶν παιδίων 1 Here, the woman is using the possessive form to describe **crumbs** that fall from the food that the **children** are eating. If this is not clear in your language, you could express the idea in another way. Alternate translation: “the crumbs from what the children are eating” or “crumbs that fall from the children’s meals” +7:29 vwsw rc://*/ta/man/translate/figs-metonymy τοῦτον τὸν λόγον 1 Jesus is using the term **word** to mean what the woman said using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “this answer” or “how you responded” +7:29 sa9t rc://*/ta/man/translate/figs-explicit ὕπαγε 1 When Jesus tells the woman to **go**, he implies that he will do what she asked. In other words, he sends her away because he wants her to see that he has cast out the demon. Alternate translation: “go, for I have done what you asked” or “I will help you. So go” +7:29 n2s0 rc://*/ta/man/translate/figs-yousingular ὕπαγε & σου 1 Because Jesus is speaking to the woman, the command **go** and the word **your** are singular. +7:29 sbqp rc://*/ta/man/translate/figs-explicit ἐξελήλυθεν τὸ δαιμόνιον, ἐκ τῆς θυγατρός σου 1 Here Jesus implies that the **demon** left the **daughter** because Jesus himself commanded it to do so. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “I have caused the demon to go out from your daughter” or “The demon has gone out from your daughter as you requested” +7:29 p74n rc://*/ta/man/translate/figs-go ἐξελήλυθεν 1 In a context such as this, your language might say “come” instead of **gone**. Alternate translation: “has come out” +7:30 xo9j rc://*/ta/man/translate/figs-explicit τὸ παιδίον βεβλημένον ἐπὶ τὴν κλίνην 1 Here Mark could be implying that **the child** was **having been put on the bed** because: (1) she had been healed and could sleep and rest normally. Alternate translation: “the child having been put on the bed, sleeping normally” or “the child lying peacefully on the bed” (2) the demon had exhausted her when it left her. Alternate translation: “the child having been thrown on the bed” or “the child lying exhausted on the bed” +7:30 y3x2 rc://*/ta/man/translate/figs-activepassive τὸ παιδίον βεβλημένον 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “the child lying” or “the child had lain down” +7:31 iif6 rc://*/ta/man/translate/writing-newevent καὶ πάλιν 1 Here, the phrase **And again** introduces the next major event in the story. The word **again** implies that Jesus has already **gone out** from a location recently (see [7:24](../07/24.md), where he left for Tyre and Sidon). If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **And again** untranslated. Alternate translation: “After that,” or “Later on,” +7:31 gjcd rc://*/ta/man/translate/figs-go ἐξελθὼν & ἦλθεν 1 In a context such as this, your language might say “come” and “came” instead of **gone** and **went**. Alternate translation: “having come out … he came” +7:31 yzf9 rc://*/ta/man/translate/figs-synecdoche ἦλθεν 1 Mark is referring to Jesus to represent both Jesus and his disciples, who traveled with Jesus. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “he, along with his disciples, went” +7:31 cxa8 rc://*/ta/man/translate/translate-names Δεκαπόλεως 1 The word **Decapolis** is a name for a region to the southeast of Galilee. The name means “the Ten Towns.” See how you translated this name in [5:20](../05/20.md). +7:32 v23f rc://*/ta/man/translate/writing-participants φέρουσιν αὐτῷ κωφὸν καὶ μογιλάλον 1 Here Mark introduces a man who is **deaf and barely able to speak** as a new character in the story. Use a natural form in your language for introducing a new character. Alternate translation: “there was a man there who was deaf and barely able to speak. They bring him to Jesus” or “they bring to him a man. He was deaf and barely able to speak” +7:32 fa0c rc://*/ta/man/translate/writing-pronouns φέρουσιν & παρακαλοῦσιν 1 Here, the pronoun **they** refers to people in general. If it would be helpful in your language, you could use a word or phrase that refers generally to people. Alternate translation: “certain people bring … they beg” +7:32 c5y0 rc://*/ta/man/translate/translate-tense φέρουσιν & παρακαλοῦσιν 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “they brought … they begged” +7:32 m7xk rc://*/ta/man/translate/figs-quotations αὐτὸν ἵνα ἐπιθῇ αὐτῷ τὴν χεῖρα 1 It may be more natural in your language to have a direct quotation here. Alternate translation: “him, ‘Please lay your hand on him’” +7:32 jlj4 rc://*/ta/man/translate/figs-explicit ἐπιθῇ αὐτῷ τὴν χεῖρα 1 Here the people are implying that they want Jesus to **lay his hand on him** to heal the man. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “he would lay his hand on him and heal” or “he, by laying his hand on him, would heal him” +7:33 jdfn rc://*/ta/man/translate/figs-explicit ἔβαλεν τοὺς δακτύλους αὐτοῦ εἰς τὰ ὦτα αὐτοῦ 1 Here Mark implies that Jesus **put** one finger from one of his hands into one of the man’s **ears**, and he **put** one finger from the other hand into the man’s other ear. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “he put a finger in both of the man’s ears” +7:33 ld3f rc://*/ta/man/translate/figs-extrainfo πτύσας 1 Here Mark does not state where Jesus **spit**. He may have spit on the ground, on his own fingers, or on the man’s tongue. If possible, do not state where exactly Jesus spit. Alternate translation: “having spit saliva” +7:34 hu66 rc://*/ta/man/translate/translate-symaction ἀναβλέψας εἰς τὸν οὐρανὸν 1 In Jesus’ culture, most people thought that heaven was up above the earth. Looking up towards heaven was a common posture for someone who was praying. If it would be helpful in your language, you could refer to a common posture for prayer in your culture, or you could explain the meaning of this posture. Alternate translation: “having raised his arms in prayer” or “having looked up to heaven to pray” +7:34 iyxe rc://*/ta/man/translate/figs-extrainfo ἐστέναξεν 1 When Jesus **sighed**, it could indicate that he was praying deeply, that he felt compassion for the man, or that healing the man required much energy or power. If possible, use a general word or phrase that refers to someone breathing deeply in or out. Alternate translation: “he breathed deeply” or “he exhaled loudly” +7:34 jndd rc://*/ta/man/translate/translate-tense λέγει 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “said” +7:34 xh89 rc://*/ta/man/translate/figs-explicit ἐφφαθά, ὅ ἐστιν, διανοίχθητι 1 Here Mark provides an explanation of what **Ephphatha** means. Use a form that shows that Mark is explaining what Jesus said. Alternate translation: “‘Ephphatha!’—that is, ‘Be opened.’” or “‘Ephphatha!’ That is translated, ‘Be opened!’” +7:34 lbw4 rc://*/ta/man/translate/translate-transliterate ἐφφαθά 1 The word **Ephphatha** is an Aramaic word. Mark has spelled it out using Greek letters so his readers would know how it sounded. Since Mark states what this word means at the end of the verse, you also should spell it out the way it sounds in your language. +7:34 q6qk rc://*/ta/man/translate/figs-activepassive διανοίχθητι 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “Open” or “Become open” +7:34 ihql rc://*/ta/man/translate/figs-yousingular διανοίχθητι 1 Because Jesus is speaking to the man, the command **Be opened** is singular. +7:35 yj4j rc://*/ta/man/translate/figs-activepassive ἠνοίγησαν αὐτοῦ αἱ ἀκοαί, καὶ ἐλύθη ὁ δεσμὸς τῆς γλώσσης αὐτοῦ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was Jesus. Alternate translation: “his ears opened, and the bond of his tongue loosened” or “Jesus opened his ears, and he loosed the bond of his tongue” +7:35 yg15 rc://*/ta/man/translate/figs-metaphor ἠνοίγησαν αὐτοῦ αἱ ἀκοαί 1 Here Mark speaks as if the man could not hear because something was blocking his ears. When Jesus healed him, it was as if **his ears were opened**. If it would be helpful in your language, you could use a comparable figure of speech or state the meaning plainly. Alternate translation: “his ears were repaired” or “his ears began to work properly” +7:35 gssm rc://*/ta/man/translate/figs-metaphor ἐλύθη ὁ δεσμὸς τῆς γλώσσης αὐτοῦ 1 Here Mark speaks as if the man’s inability to speak clearly was because of a **bond** that restricted or restrained **his tongue**. When Jesus healed the man, it was as if that **bond** was **loosed**. If it would be helpful in your language, you could use a comparable figure of speech or state the meaning plainly. Alternate translation: “his mouth was repaired” or “what kept him from speaking clearly was removed” +7:35 yusk rc://*/ta/man/translate/figs-possession ὁ δεσμὸς τῆς γλώσσης αὐτοῦ 1 Here, Mark is using the possessive form to describe a **bond** that binds or restricts the man’s **tongue**. If this is not clear in your language, you could express the idea in another way. Alternate translation: “the bond that held his tongue” or “the bond that restrained his tongue” +7:36 oo1a rc://*/ta/man/translate/writing-pronouns αὐτοῖς & λέγωσιν & αὐτοῖς & αὐτοὶ 1 The pronouns **them** and **they** throughout this refer to the people who saw that Jesus had healed the man. If this is not clear for your readers, you could refer to these people more directly. Alternate translation: “the people who saw what he had done … they would tell it … them … they” or “those who knew about the healing … they would tell it … them … they” +7:36 u56m rc://*/ta/man/translate/figs-quotations αὐτοῖς ἵνα μηδενὶ λέγωσιν 1 It may be more natural in your language to have a direct quotation here. Alternate translation: “them, ‘Tell it to no one’” +7:36 eb2y rc://*/ta/man/translate/figs-ellipsis αὐτοῖς διεστέλλετο, αὐτοὶ 1 Here Mark implies that Jesus **ordered** them not to tell anyone about what he had done. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “he ordered them to tell it to no one” +7:37 lg0r rc://*/ta/man/translate/figs-activepassive ὑπέρπερισσῶς ἐξεπλήσσοντο λέγοντες 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was Jesus and what he had done. Alternate translation: “what he had done extremely astonished them, and they said” or “this story about Jesus astonished them extremely, and they said” +7:37 hwj4 rc://*/ta/man/translate/writing-pronouns ὑπέρπερισσῶς ἐξεπλήσσοντο 1 The pronoun **they** refers to everyone who witnessed or heard about how Jesus healed the man. If this is not clear for your readers, you could refer to these people more directly. Alternate translation: “everyone who knew about what Jesus had done was extremely astonished” or “all the people were extremely astonished” +7:37 a8dx rc://*/ta/man/translate/writing-quotations λέγοντες 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “and they said” +7:37 qmx0 rc://*/ta/man/translate/figs-explicit καλῶς πάντα πεποίηκεν 1 Here the people are referring to **all things** that Jesus had done. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “Everything that he has done, he has done well” or “He has done all his deeds well” +7:37 dh17 rc://*/ta/man/translate/figs-nominaladj τοὺς κωφοὺς & ἀλάλους 1 Mark is using the adjectives **deaf** and **mute** as nouns to mean people who are deaf and mute. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “deaf people … mute people” 8:intro ry56 0 # Mark 8 General Notes\n\n## Special Concepts in this Chapter\n\n### Bread\n\nWhen Jesus worked a miracle and provided bread for a large crowd of people, they probably thought about when God miraculously provided food for the people of Israel when they were in the wilderness.\n\nYeast is the ingredient that causes bread to expand before it is baked. In this chapter, Jesus uses yeast as a metaphor for things that change the way people think, speak, and act. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n### “Adulterous generation”\n\nWhen Jesus called the people an “adulterous generation,” he was telling them that they were not faithful to God. (See: [[rc://*/tw/dict/bible/kt/faithful]] and [[rc://*/tw/dict/bible/kt/peopleofgod]])\n\n## Important Figures of Speech in this Chapter\n\n### The historic present\n\nTo call attention to a development in the story, Mark uses the present tense in past narration. In this chapter, the historic present occurs in verses 1, 2, 6, 12, 17, 19, 20, 22, 29 and 33. If it would not be natural to do that in your language, you could use the past tense in your translation. (See: [[rc://*/ta/man/translate/figs-pastforfuture]])\n\n### Rhetorical questions\n\nJesus used many rhetorical questions as a way of both teaching the disciples [Mark 8:17–21](./17.md) and rebuking the people [Mark 8:12](../mrk/08/12.md). (See: [[rc://*/ta/man/translate/figs-rquestion]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Paradox\n\nA paradox is a true statement that appears to describe something impossible. Jesus uses a paradox when he says, “Whoever wants to save his life will lose it, and whoever loses his life for my sake will find it” [Mark 8:35–37](../08/35.md) 8:1 rmd8 rc://*/ta/man/translate/writing-newevent ἐν ἐκείναις ταῖς ἡμέραις 1 The phrase **In those days** introduces a new event that happened some time after the events in the story that Mark has just related. The story does not say how long after those events this new event happened. Use the natural form in your language for introducing a new event. 8:1 sgv6 rc://*/ta/man/translate/figs-extrainfo μὴ ἐχόντων τι φάγωσιν 1 # Connecting Statement:\n\nFollowing this, Jesus explains why the crowd did not have **anything to eat**. Since the expression is explained in the next verse, you do not need to explain its meaning further here. From 2ce5f7ac72a7cf0cadcc2461982d2fa908670b55 Mon Sep 17 00:00:00 2001 From: pjoakes Date: Mon, 28 Aug 2023 19:47:52 +0000 Subject: [PATCH 089/127] Merge pjoakes-tc-create-1 into master by pjoakes (#3492) Co-authored-by: pjoakes Co-committed-by: pjoakes --- tn_TIT.tsv | 19 +++++++++---------- 1 file changed, 9 insertions(+), 10 deletions(-) diff --git a/tn_TIT.tsv b/tn_TIT.tsv index 5be2797e9f..498626e2bd 100644 --- a/tn_TIT.tsv +++ b/tn_TIT.tsv @@ -24,12 +24,11 @@ front:intro m2jl 0 # Introduction to Titus\n\n## Part 1: General Introduction 1:5 lh9b ἀπέλιπόν σε ἐν Κρήτῃ 1 Alternate translation: “I told you to stay in Crete” 1:5 ga62 ἵνα τὰ λείποντα ἐπιδιορθώσῃ 1 Alternate translation: “so that you would finish arranging things that needed to be done” 1:5 b52u καταστήσῃς & πρεσβυτέρους 1 Alternate translation: “appoint elders” or “designate elders” -1:5 p56w πρεσβυτέρους 1 In the early Christian churches, Christian **elders** gave spiritual leadership to the assemblies of believers. This word refers to people who are mature in faith. 1:6 jen8 rc://*/ta/man/translate/figs-explicit εἴ τίς ἐστιν ἀνέγκλητος 1 This is the beginning of the description of the character of an elder. Paul assumes that Titus understands that he is to choose men who fit the following description. You could include this information if that would be helpful to your readers. Alternate translation: “an elder must be blameless” or “any man you choose to be an elder must be without blame” 1:6 ab70 rc://*/ta/man/translate/figs-doublenegatives ἀνέγκλητος 1 To be **blameless** is to be known as a person who does not do bad things. If it would be clearer in your language, you could state this positively. Alternate translation: “a person who has a good reputation” 1:6 q6uy rc://*/ta/man/translate/figs-explicit μιᾶς γυναικὸς ἀνήρ 1 This means that he has only **one wife**; that is, he does not have any other wives or concubines. This also means that he does not commit adultery and may also mean that he has not divorced a previous wife. Alternate translation: “a man who has only one woman” or “a man who is faithful to his wife” -1:6 wd6q τέκνα & πιστά 1 This could refer to: (1) children who believe in Jesus or (2) children who are trustworthy. -1:7 lz7x τὸν ἐπίσκοπον 1 The word **overseer** is another name for the same position of spiritual leadership that Paul referred to as “elder” in 1:5. This term focuses on the function of the elder: he oversees the activities and people of the church. +1:6 wd6q rc://*/ta/man/translate/figs-explicit τέκνα & πιστά 1 This could refer to: (1) children who believe in Jesus. Alternate translation: “children who are faithful to God” (2) children who are trustworthy. Alternate translation: “children who are honest” +1:7 lz7x rc://*/ta/man/translate/translate-unknown τὸν ἐπίσκοπον 1 The word **overseer** is another name for the same position of spiritual leadership that Paul referred to as “elder” in 1:5. This term focuses on the function of the elder: he oversees the activities and people of the church. Alternate translation: “an elder in charge of God's people” 1:7 g2zf rc://*/ta/man/translate/figs-metaphor Θεοῦ οἰκονόμον 1 Paul speaks of the church as if it were God’s **household**, and the overseer as if he were a servant in charge of managing that household. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “a person in charge of taking care of God's church” 1:7 d6l1 μὴ πάροινον 1 Alternate translation: “not an alcoholic” or “not one who drinks much wine” 1:7 j1qq μὴ πλήκτην 1 Alternate translation: “not one who is violent” or “not one who likes to fight” @@ -42,12 +41,12 @@ front:intro m2jl 0 # Introduction to Titus\n\n## Part 1: General Introduction 1:9 abcj rc://*/ta/man/translate/grammar-connect-logic-goal ἵνα 1 The connecting words **so that** introduce a goal or purpose relationship. The purpose for the elder to hold tightly to the trustworthy message is for him to be able to encourage others and rebuke those who oppose him. Use a connector in your language that makes it clear that this is a purpose. Alternate translation: “because in this way” 1:9 pzi1 rc://*/ta/man/translate/figs-metaphor τῇ διδασκαλίᾳ τῇ ὑγιαινούσῃ 1 The word translated here as **sound** normally refers to being physically healthy. Paul is speaking of this **teaching** as if it were a living thing that could be healthy or sick. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “correct teaching” 1:10 w9kk rc://*/ta/man/translate/figs-metaphor ματαιολόγοι 1 Here, **empty** is a metaphor for useless, and **empty talkers** are people who say useless or foolish things. Alternate translation: “people who say useless things” -1:10 ga6n φρεναπάται 1 The word **deceivers** describes people who are actively trying to convince people to believe in something other than the true gospel that Paul preaches. Alternate translation: “people who convince others to believe things that are not true” +1:10 ga6n rc://*/ta/man/translate/translate-unknown φρεναπάται 1 The word **deceivers** describes people who are actively trying to convince people to believe in something other than the true gospel that Paul preaches. Alternate translation: “people who convince others to believe things that are not true” 1:10 abcd rc://*/ta/man/translate/figs-hendiadys ματαιολόγοι, καὶ φρεναπάται 1 Both **empty talkers** and **deceivers** refer to the same people who are also **rebellious**. These people taught false, worthless things and wanted other people to believe them. Alternate translation: “people who say wrong things so that others will believe things that are not true” 1:10 pu74 rc://*/ta/man/translate/figs-metonymy οἱ ἐκ τῆς περιτομῆς 1 Here, **circumcision** represents the Jewish believers who taught that men must be circumcised in order to please God. This teaching is false. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the ones who teach that men must be circumcised in order to please God” 1:11 f4iy rc://*/ta/man/translate/figs-explicit οὓς δεῖ ἐπιστομίζειν 1 The implication is that these people must be stopped from teaching. You could include this information if that would be helpful to your readers. Alternate translation: “You must prevent them from spreading their false teachings” or “Someone must stop them from deceiving others by their words” 1:11 aqi5 rc://*/ta/man/translate/figs-explicit ὅλους οἴκους ἀνατρέπουσιν 1 The issue was that they were leading families away from the truth and destroying their faith. You could include this information if that would be helpful to your readers. Alternate translation: “are ruining the faith of entire families” -1:11 at7c αἰσχροῦ κέρδους χάριν 1 Here, **shameful profit** refers to money that people are paid for doing things that are not honorable. Consider how to express this in your language. +1:11 at7c rc://*/ta/man/translate/figs-explicit αἰσχροῦ κέρδους χάριν 1 Here Paul refers to **profit** as **shameful**, meaning that the activity of accepting money for teaching wrong things brings shame on the teacher. Consider how to express this in your language. Alternate translation: “and increasing their shame by taking money for it” 1:12 tr1j τις ἐξ αὐτῶν, ἴδιος αὐτῶν προφήτης 1 Alternate translation: “A Cretan that they themselves consider to be a prophet” 1:12 y3zb rc://*/ta/man/translate/figs-hyperbole Κρῆτες ἀεὶ ψεῦσται 1 The word **always** here is an overstatement for emphasis. If it would be helpful in your language, you could use a different way to express the emphasis. Alternate translation: “Cretans have a reputation to be liars” or “Cretans tend to be liars” 1:12 h3jb rc://*/ta/man/translate/figs-metaphor κακὰ θηρία 1 This metaphor is speaking of **Cretans** as if they were **evil beasts**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “as dangerous as wild animals” @@ -68,12 +67,12 @@ front:intro m2jl 0 # Introduction to Titus\n\n## Part 1: General Introduction 1:16 i3l2 τοῖς & ἔργοις ἀρνοῦνται 1 Alternate translation: “how they live proves that they do not know him” 2:intro h3il 0 # Titus 2 General Notes\n\nPaul continues giving Titus reasons to preach God’s word, and explains how the older men, older women, young men, and slaves or servants should live as believers.\n\n## Special concepts in this chapter\n\n### Gender roles\n\nScholars are divided over how to understand this passage in its historical and cultural context. Some scholars believe men and women are perfectly equal in all things. Other scholars believe God created men and women to serve in distinctly different roles in marriage and the church. Translators should be careful not to let how they understand this issue affect how they translate this passage.\n\n### Slavery\n\nPaul does not write in this chapter about whether slavery is good or bad. Paul teaches slaves to faithfully serve their masters. He teaches all believers to be godly and live rightly in every situation. 2:1 tpi2 rc://*/ta/man/translate/figs-explicit σὺ δὲ 1 Here, **you** is singular and refers to Titus. If it is helpful, you could include the name “Titus” here, as in the UST. -2:1 ph2j τῇ ὑγιαινούσῃ διδασκαλίᾳ 1 See the note about **sound teaching** on [Titus 1:9](../01/09/pzi1). Alternate translation: “with sound doctrine” or “with correct teachings” +2:1 ph2j rc://*/ta/man/translate/figs-metaphor τῇ ὑγιαινούσῃ διδασκαλίᾳ 1 See the note about **sound teaching** on [Titus 1:9](../01/09/pzi1). Alternate translation: “with right doctrine” or “with correct teachings” 2:2 xyz3 rc://*/ta/man/translate/figs-ellipsis πρεσβύτας & εἶναι 1 A verb is lacking here that in many languages a sentence would need in order to be complete. If it would be clearer in your language, you could supply a verb here, drawing from the idea of “speak” in the previous verse, such as “teach” or “exhort.” Alternate translation: “Teach older men to be” 2:2 xy13 rc://*/ta/man/translate/figs-doublet νηφαλίους & σεμνούς, σώφρονας 1 These three words are very close in meaning and may be combined into one or two terms if the target language does not have three separate terms. 2:2 xc6t νηφαλίους 1 Alternate translation: “sober-minded” or “self-controlled” 2:2 y3j2 σώφρονας 1 Alternate translation: “in control of their desires” -2:2 abc1 ὑγιαίνοντας τῇ πίστει τῇ ἀγάπῃ, τῇ ὑπομονῇ 1 Here the word **sound** means to be firm and unwavering. It applies to **faith**, **love**, and **perseverance**. See the note about **sound** on [Titus 1:9](../01/09/pzi1) and the note about **sound in faith** on [Titus 1:13](../01/13/je3r). Alternate translation: “unwavering in faith, in loving others, and in continuing to persevere” +2:2 abc1 rc://*/ta/man/translate/figs-metaphor ὑγιαίνοντας τῇ πίστει τῇ ἀγάπῃ, τῇ ὑπομονῇ 1 Here the word **sound** means to be firm and unwavering. It applies to **faith**, **love**, and **perseverance**. See the note about **sound** on [Titus 1:9](../01/09/pzi1) and the note about **sound in faith** on [Titus 1:13](../01/13/je3r). Alternate translation: “unwavering in faith, in loving others, and in continuing to persevere” 2:2 m14y rc://*/ta/man/translate/figs-abstractnouns ὑγιαίνοντας τῇ πίστει 1 You can state the abstract noun **faith** as a verb if that is more clear in your language. Alternate translation: “to firmly believe the true teachings about God” 2:2 z14y rc://*/ta/man/translate/figs-abstractnouns τῇ ἀγάπῃ 1 You can state the abstract noun **love** as a verb if that is more clear in your language. Alternate translation: “to love others well” 2:2 a14y rc://*/ta/man/translate/figs-abstractnouns τῇ ὑπομονῇ 1 You can state the abstract noun **perseverance** as a verb if that is more clear in your language. Alternate translation: “and to continually serve God in all circumstances” @@ -116,7 +115,7 @@ front:intro m2jl 0 # Introduction to Titus\n\n## Part 1: General Introduction 2:12 abce rc://*/ta/man/translate/figs-exclusive ἡμᾶς 1 Here, **us** includes Paul, Titus, and all believers. 2:12 lxb3 rc://*/ta/man/translate/figs-abstractnouns τὴν ἀσέβειαν 1 If your language does not use an abstract noun for the idea of **godlessness**, you could express the same idea in another way. Alternate translation: “things that dishonor God” 2:12 n3k5 rc://*/ta/man/translate/figs-abstractnouns τὰς κοσμικὰς ἐπιθυμίας 1 If your language does not use an abstract noun for the idea of **passions**, you could express the same idea in another way. Alternate translation: “living for the things of this world” or “persuing sinful pleasures” -2:12 xy19 ἀσέβειαν & εὐσεβῶς 1 These terms are direct opposites, meaning “God-dishonoring” and “God-honoring,” respectively. +2:12 xy19 ἀσέβειαν & εὐσεβῶς 1 Alternate translation: “God-dishonoring behavior … God-honoring way” 2:12 fk8j ἐν τῷ νῦν αἰῶνι 1 Alternate translation: “while we live in this world” or “during this time” 2:13 rz93 προσδεχόμενοι 1 Alternate translation: “while we wait to welcome” 2:13 xyz6 rc://*/ta/man/translate/figs-hendiadys τὴν μακαρίαν ἐλπίδα, καὶ ἐπιφάνειαν τῆς δόξης 1 These two phrases connected with **and** express a single event. The words **blessed hope** describes how Paul feels about the **appearing** of Jesus. If it would be helpful in your language, you could express this meaning with an equivalent phrase that does not use **and**. Alternate translation: “the blessing for which we hope, which is the appearing of the glory” or “what we are longing for, the blessed and glorious appearing” @@ -145,7 +144,7 @@ front:intro m2jl 0 # Introduction to Titus\n\n## Part 1: General Introduction 3:2 abcx rc://*/ta/man/translate/figs-doublenegatives ἀμάχους εἶναι 1 If it would be clearer in your language, you could use a positive expression to translate this double negative that consists of the negative particle **un** and the negative word **contentious**. Alternate translation: “to be peaceful” 3:2 u77t rc://*/ta/man/translate/figs-abstractnouns πᾶσαν ἐνδεικνυμένους πραΰτητα 1 If your language does not use an abstract noun for the idea of **humility**, you could express the same idea in another way. Alternate translation: “always being humble” or “always being considerate” 3:2 vyaj rc://*/ta/man/translate/figs-gendernotations πρὸς πάντας ἀνθρώπους 1 Although the term **men** is masculine, Paul is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “toward everyone” -3:3 m9zd ἦμεν γάρ ποτε καὶ ἡμεῖς 1 The word translated as **For** indicates that what follows is a reason for what came before. A reason for being gentle and humble with **foolish and disobedient** people is that we also used to be that way. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation: “This is because we ourselves were once” +3:3 m9zd rc://*/ta/man/translate/grammar-connect-logic-result ἦμεν γάρ ποτε καὶ ἡμεῖς 1 The word translated as **For** indicates that what follows is a reason for what came before. A reason for being gentle and humble with **foolish and disobedient** people is that we also used to be that way. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation: “This is because we ourselves were once” 3:3 me7b ποτε 1 Alternate translation: “formerly” or “at some time” or “previously” 3:3 bl8e rc://*/ta/man/translate/figs-exclusive ἡμεῖς 1 Here, **we** includes Paul, Titus, and all believers, referring to the time before they trusted in Christ. Alternate translation: “even we” or “we ourselves” 3:3 rrx9 ἦμεν & ἀνόητοι 1 Alternate translation: “were thoughtless” or “were unwise” @@ -163,7 +162,7 @@ front:intro m2jl 0 # Introduction to Titus\n\n## Part 1: General Introduction 3:5 k1a6 rc://*/ta/man/translate/figs-metaphor λουτροῦ παλινγενεσίας 1 Paul combines two metaphors here. He is speaking of God’s forgiveness for sinners as if he were physically **washing** them clean from their sin. He is also speaking of sinners who become responsive to God as if they experience a **new birth**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “being forgiven from sin, born again spiritually,” 3:6 fby9 rc://*/ta/man/translate/figs-metaphor οὗ ἐξέχεεν ἐφ’ ἡμᾶς πλουσίως 1 It is common for New Testament writers to speak of the Holy Spirit as a liquid that God can pour out in large amounts. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “whom God gave to us generously” 3:6 xy24 rc://*/ta/man/translate/figs-exclusive ἡμᾶς 1 Here, **us** includes Paul, Titus, and all believers. -3:6 q9ze διὰ Ἰησοῦ Χριστοῦ, τοῦ Σωτῆρος ἡμῶν 1 Alternate translation: “when Jesus Christ saved us” +3:6 q9ze διὰ Ἰησοῦ Χριστοῦ, τοῦ Σωτῆρος ἡμῶν 1 Alternate translation: “because of what our Savior Jesus Christ did for us” 3:6 xy23 rc://*/ta/man/translate/figs-exclusive ἡμῶν 1 Here, **our** includes Paul, Titus, and all believers. 3:7 qe39 rc://*/ta/man/translate/grammar-connect-logic-goal ἵνα 1 Here, **so that** marks becoming **heirs** of **eternal life** as the goal or purpose for why God gave us the Holy Spirit (verse 6). Use a connector in your language that makes it clear that this is the purpose. 3:7 di3g rc://*/ta/man/translate/figs-activepassive δικαιωθέντες 1 If your language does not use this passive form, you can state this in active form. Alternate translation: “since God has declared us to be without sin” From 7f455d160ea3452de74cd126daa7803812281eba Mon Sep 17 00:00:00 2001 From: Grant_Ailie Date: Mon, 28 Aug 2023 19:47:54 +0000 Subject: [PATCH 090/127] Merge Grant_Ailie-tc-create-1 into master by Grant_Ailie (#3490) --- tn_SNG.tsv | 20 ++++++++++---------- 1 file changed, 10 insertions(+), 10 deletions(-) diff --git a/tn_SNG.tsv b/tn_SNG.tsv index 97fee6b2a8..adb2f33739 100644 --- a/tn_SNG.tsv +++ b/tn_SNG.tsv @@ -398,16 +398,16 @@ front:intro an3g 0 # Introduction to the Song of Songs\n\n## Part 1: General 6:9 a2hh rc://*/ta/man/translate/figs-metaphor יוֹנָתִ֣⁠י תַמָּתִ֔⁠י 1 See how you translated the phrases **my dove** and **my perfect one** in [5:2](../05/02.md). 6:9 tej6 rc://*/ta/man/translate/figs-explicit אַחַ֥ת הִיא֙ לְ⁠אִמָּ֔⁠הּ 1 The phrase **one is she to her mother** could mean: (1) that the woman the man loves is special **to her mother** (with **one** being used in contrast to the large numbers of other women described in the previous verse). Alternate translation: “she is special to her mother” or “her mother thinks she is special” or “her mother thinks she is unique” (2) that the woman was the only child or the only daughter that her mother had. Alternate translation: “she is the only child of her mother” or “her mother’s only daughter” or “she is the only child of her mother” 6:9 wmx6 rc://*/ta/man/translate/figs-explicit בָּרָ֥ה הִ֖יא לְ⁠יֽוֹלַדְתָּ֑⁠הּ 1 The phrase **pure is she to the woman who bore her** could mean: (1) that the woman was her mother’s favorite child or favorite daughter. Alternate translation: “the favorite child of the woman who bore her” or “the favorite daughter of the woman who bore her” (2) that the woman was pure or flawless in some way. Alternate translation: “flawless is she to the woman who bore her” -6:9 ca42 rc://*/ta/man/translate/figs-parallelism אַחַ֥ת הִיא֙ לְ⁠אִמָּ֔⁠הּ בָּרָ֥ה הִ֖יא לְ⁠יֽוֹלַדְתָּ֑⁠הּ 1 If you decided that **one** means “special” here and that **pure** means “favorite” then these two lines are parallel and mean basically the same thing because these both these words then have similar meanings and the phrases **her mother** and **the woman who bore her** both mean the same thing. The second line is emphasizing the meaning of the first by repeating the same idea with different words which is common in Hebrew poetry. It would be good to show this repetition to your readers by including both phrases in your translation rather than combining them. However, if it would be helpful to your readers, you could combine these two lines into one. Alternate translation: “her mother thinks that she is very special” or “she is very special to her mother” -6:9 al8y rc://*/ta/man/translate/figs-explicit בָנוֹת֙ 1 Here, the word **daughters** could refer to: (1) the “marriageable women” in the previous verse. Alternate translation: “The marriageable women” or “the young women of the kings court” (2) young women in general, perhaps “the daughters of Jerusalem" (young women of Jerusalem) mentioned several times earlier in the book. Alternate translation: “The young women” -6:10 cw4k 0 # General Information:\n\nThe ULT understands this to be what the queens and the concubines said about the woman. However, some versions understand these to be the words of the man. -6:10 g6e9 rc://*/ta/man/translate/figs-rquestion Who is this who appears like the dawn … banners? 0 They are using this question to say that they think the young woman is amazing. Alternate translation: “This is an amazing woman! She comes into view like the dawn … banners!” -6:10 y3dp rc://*/ta/man/translate/figs-simile who appears like the dawn 0 The dawn is beautiful. The woman is beautiful. Alternate translation: “who comes into view like the dawn” -6:10 vb8c rc://*/ta/man/translate/figs-simile כַּֽ⁠חַמָּ֔ה אֲיֻמָּ֖ה 1 See how you translated the identical phrase “awe-inspiring like bannered armies” in [6:4](../06/04.md). -6:11 xmc2 grove 0 See how you translated this in [Song of Songs 4:13](../04/12.md). -6:11 vs9r young growth 0 Alternate translation: “young plants” or “new shoots” -6:11 qw4q had budded 0 “had grown their buds.” Buds are the small round parts of plants which open up into flowers. -6:11 w8xh were in bloom 0 Alternate translation: “were opening their flowers” +6:9 ca42 rc://*/ta/man/translate/figs-parallelism אַחַ֥ת הִיא֙ לְ⁠אִמָּ֔⁠הּ בָּרָ֥ה הִ֖יא לְ⁠יֽוֹלַדְתָּ֑⁠הּ 1 If you decided that **one** means “special” here and that **pure** means “favorite” then these two lines are parallel and mean basically the same thing because both these words then have similar meanings and the phrases **her mother** and **the woman who bore her** both mean the same thing. The second line is emphasizing the meaning of the first by repeating the same idea with different words which is common in Hebrew poetry. It would be good to show this repetition to your readers by including both phrases in your translation rather than combining them. However, if it would be helpful to your readers, you could combine these two lines into one. Alternate translation: “her mother thinks that she is very special” or “she is very special to her mother” +6:9 al8y rc://*/ta/man/translate/figs-explicit בָנוֹת֙ 1 Here, the word **daughters** could refer to: (1) the “marriageable women” in the previous verse. Alternate translation: “The marriageable women” or “the young women of the kings court” (2) young women in general, possibly “the daughters of Jerusalem" (young women of Jerusalem) mentioned several times earlier in the book. Alternate translation: “The young women” +6:10 waey rc://*/ta/man/translate/figs-extrainfo מִי־זֹ֥את הַ⁠נִּשְׁקָפָ֖ה כְּמוֹ־שָׁ֑חַר יָפָ֣ה כַ⁠לְּבָנָ֗ה בָּרָה֙ כַּֽ⁠חַמָּ֔ה אֲיֻמָּ֖ה כַּ⁠נִּדְגָּלֽוֹת 1 The author does not say who is speaking here so you should not indicate explicitly who is speaking in the text of your translation. However, if you are using section headers to indicate who is speaking the speaker or speakers could be: (1) the man speaking to the woman he loves. If you are using section headers you can follow the example of the UST and include this verse under the section heading for 6:4-10 that indicates the man is speaking. (2) the **daughters** and the **queens** and **concubines** mentioned in the previous verse. If you are using section headers you can use a phrase for the section header such as “The daughters, the queens, and the concubines praise the woman” or “The other women praise the woman” or something comparable. +6:10 g6e9 rc://*/ta/man/translate/figs-rquestion מִי־זֹ֥את הַ⁠נִּשְׁקָפָ֖ה כְּמוֹ־שָׁ֑חַר יָפָ֣ה כַ⁠לְּבָנָ֗ה בָּרָה֙ כַּֽ⁠חַמָּ֔ה אֲיֻמָּ֖ה כַּ⁠נִּדְגָּלֽוֹת 1 The man is not asking for information, but is using the question form for emphasis. If you would not use a rhetorical question for this purpose in your language, you could translate these words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “Look at this woman who looks down like {the} dawn, beautiful like the moon, pure like the sun, terrifying like the bannered army!” +6:10 qk20 rc://*/ta/man/translate/figs-personification הַ⁠נִּשְׁקָפָ֖ה כְּמוֹ־שָׁ֑חַר 1 Here, the man speaks of the sun as it dawns in the morning and shines down on the earth as though it were a person who could look down on the earth. If it would be helpful in your language, you could express this meaning plainly. Alternate translation: “the woman who shines like the sun as it rises early in the morning and brightens the sky” or “the woman who shines like the sun as it rises early in the morning and shines down from the sky” +6:10 y3dp rc://*/ta/man/translate/figs-simile הַ⁠נִּשְׁקָפָ֖ה כְּמוֹ־שָׁ֑חַר יָפָ֣ה כַ⁠לְּבָנָ֗ה בָּרָה֙ כַּֽ⁠חַמָּ֔ה 1 The man is comparing the woman to the sun in the morning as it dawns and is comparing the woman’s beauty to the beauty of **the moon** and is comparing the woman’s radiance to the radiance of **the sun**. If it would be helpful to your readers, you could explain the basis of these comparisons as modeled by the UST. +6:10 vb8c rc://*/ta/man/translate/figs-simile אֲיֻמָּ֖ה כַּ⁠נִּדְגָּלֽוֹת 1 See how you translated the identical phrase “awe-inspiring like bannered armies” in [6:4](../06/04.md). +6:11 j2z8 rc://*/ta/man/translate/figs-possession אֶל־גִּנַּ֤ת אֱגוֹז֙ יָרַ֔דְתִּי 1 The speaker is using the possessive form to describe an area where walnut trees grew. If this is not clear in your language, you could clarify the relationship for your readers. Alternate translation: “To the the nut tree garden I went went down” or “To the place where walnut trees grow I went down” +6:11 bfm1 rc://*/ta/man/translate/figs-infostructure אֶל־גִּנַּ֤ת אֱגוֹז֙ יָרַ֔דְתִּי 1 If it would be more natural in your language, you could reverse the order of these phrases. Alternate translation: “I went down to the garden of the nut tree” +6:11 ggi1 rc://*/ta/man/translate/figs-go יָרַ֔דְתִּי 1 Your language may say “gone” rather than **went** in contexts such as this. Use whichever is more natural. Alternate translation: “I had gone down” 6:12 lt9y rc://*/ta/man/translate/figs-simile I was so happy that I felt I was riding in the chariot of a prince 0 The man uses this image to express how happy he is. 6:13 u681 0 # General Information:\n\nThis is 7:1, the first verse of chapter seven, in some versions. The ULT understands this to be the friends and the woman talking to each other. Some versions understand this to be the man speaking to the woman. 6:13 sm5j rc://*/ta/man/translate/figs-pronouns Turn back … gaze on you 0 Possible meanings here are: (1) the friends are speaking to the woman or (2) the man is referring to himself in plural. From 33535703653ea53df9f889ea50ecde4fae022e25 Mon Sep 17 00:00:00 2001 From: Carolyn1970 Date: Mon, 28 Aug 2023 21:08:36 +0000 Subject: [PATCH 091/127] Merge Carolyn1970-tc-create-1 into master by Carolyn1970 (#3474) --- tn_MAT.tsv | 50 +++++++++++++++++++++++++------------------------- 1 file changed, 25 insertions(+), 25 deletions(-) diff --git a/tn_MAT.tsv b/tn_MAT.tsv index 0978289504..b80c4ff2bc 100644 --- a/tn_MAT.tsv +++ b/tn_MAT.tsv @@ -480,14 +480,14 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 5:15 rz4n rc://*/ta/man/translate/figs-extrainfo οὐδὲ καίουσιν λύχνον καὶ τιθέασιν αὐτὸν ὑπὸ τὸν μόδιον, ἀλλ’ ἐπὶ τὴν λυχνίαν, καὶ λάμπει πᾶσιν τοῖς ἐν τῇ οἰκίᾳ 1 Here Jesus implicitly calls his disciples a **a lamp**. However, he explains this figure of speech in the next verse, so you should not explain its meaning in this verse. 5:15 s5sb rc://*/ta/man/translate/writing-pronouns καίουσιν 1 The pronoun they refers to people in general. If this is not clear for your readers, you could use a form that refers to people in general. Alternate translation: “does anyone light” 5:15 uqpe rc://*/ta/man/translate/translate-unknown ὑπὸ τὸν μόδιον 1 A **basket** is a large circular container that stores food or other items. If someone put **a lamp** under this kind of container, it would completely hide the light from the lamp. If your readers would not be familiar with this type of container, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “in a box” or “under a container that hides its light” -5:15 c8el rc://*/ta/man/translate/figs-ellipsis ἀλλ’ ἐπὶ 1 Jesus is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “but rather they put it on” +5:15 c8el rc://*/ta/man/translate/figs-ellipsis ἀλλ’ ἐπὶ 1 Jesus is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: "they put it on” 5:15 hkm5 rc://*/ta/man/translate/grammar-connect-logic-result καὶ 2 Here, the word **and** introduces the result of putting a lamp on a lampstand. If it would be helpful in your language, you could use a different word or phrase that introduces a result. Alternate translation: “and so” or “with the result that” 5:16 qhp8 rc://*/ta/man/translate/figs-metaphor λαμψάτω τὸ φῶς ὑμῶν ἔμπροσθεν τῶν ἀνθρώπων 1 Here Jesus speaks of proper behavior as if it were a **light** that could **shine**. He means that everyone notices and benefits from this proper behavior. If it would be helpful in your language, you could use simile form or state the meaning plainly. Alternate translation: “Let what you do be like a light that shines before men” or “Live your life before men” 5:16 nz8z rc://*/ta/man/translate/figs-imperative3p λαμψάτω τὸ φῶς ὑμῶν 1 If your language does not use the third-person imperative in this way, you could state this in another way that is natural in your language. Alternate translation: “Make sure that your light shines” or “Your light should shine” -5:16 l0kz rc://*/ta/man/translate/figs-gendernotations τῶν ἀνθρώπων 1 Although the term **men** is masculine, Jesus is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “men and women” or “humans” +5:16 l0kz rc://*/ta/man/translate/figs-gendernotations τῶν ἀνθρώπων 1 Although the term **men** is masculine, Jesus is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “men and women” or “people” 5:16 f9uv rc://*/ta/man/translate/figs-explicit οὕτως 1 Here, the phrase **in such a way** refers back to what Jesus said in [5:15](../05/15.md) about a lamp shining on everyone in a house. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “just as that lamp shines” 5:16 iiu8 rc://*/ta/man/translate/figs-metaphor τὸν Πατέρα ὑμῶν 1 Jesus speaks of his disciples as if God were their physical father. He means that they have a father-son relationship with God. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “your spiritual Father” or “God, who is like a Father to you,”\n -5:16 ouqi rc://*/ta/man/translate/figs-explicit τὸν ἐν τοῖς οὐρανοῖς 1 Here, the phrase **in the heavens** identifies the location in which God **the Father** is specially present and from which he rules. If it would be helpful in your language, you make this idea more explicit. Alternate translation: “who is in the heavens” +5:16 ouqi rc://*/ta/man/translate/figs-explicit τὸν ἐν τοῖς οὐρανοῖς 1 Here, the phrase **in the heavens** identifies the location in which God **the Father** is specially present and from which he rules. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “who is in the heavens” 5:17 jirt rc://*/ta/man/translate/figs-idiom ἦλθον -1 Here, the phrase **I came** refers to Jesus entering this world as a human to do what God called him to do. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “I came to this world … I came to this world” or “I am acting … I am acting” 5:17 d30i rc://*/ta/man/translate/translate-names τὸν νόμον ἢ τοὺς προφήτας -1 The word **law** is the name for one part of the Hebrew Scriptures, and the word **prophets** is the name for another part of the Hebrew Scriptures. Show this in your translation in the way that is natural in your language. Alternate translation: “any part of the Scriptures, either the Law or the Prophets” 5:17 gg3k rc://*/ta/man/translate/figs-metonymy τοὺς προφήτας 1 Here, **the prophets** represents what the prophets said and wrote. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “the writings of the prophets” @@ -503,7 +503,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 5:18 ozda rc://*/ta/man/translate/figs-activepassive πάντα γένηται 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, you could use an indefinite subject. Alternate translation: “all things take place” or “they accomplish all things” 5:18 ya2c rc://*/ta/man/translate/figs-explicit πάντα 1 Here, the phrase **all things** could refer to: (1) everything that is written in **the law**. Alternate translation: “all things written in the law” (2) everything that God has planned for this world and history. Alternate translation: “all things that God has planned” or “all things that will happen in this world” 5:19 dv5c rc://*/ta/man/translate/figs-activepassive ὃς ἐὰν & λύσῃ μίαν τῶν ἐντολῶν τούτων τῶν ἐλαχίστων, καὶ διδάξῃ οὕτως τοὺς ἀνθρώπους, ἐλάχιστος κληθήσεται ἐν τῇ Βασιλεία τῶν Οὐρανῶν 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was God. You may also need to rearrange the elements in the sentence. Alternate translation: “God will call least in the kingdom of the heavens anyone who annuls one of the least of these commandments and teaches men to do so” -5:19 uxz2 rc://*/ta/man/translate/figs-explicit τῶν ἐλαχίστων & ἐλάχιστος 1 Here, the word **least** identifies something that is not very important. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “of the most least important … least unimportant” +5:19 uxz2 rc://*/ta/man/translate/figs-explicit τῶν ἐλαχίστων & ἐλάχιστος 1 Here, the word **least** identifies something that is not very important. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “of the least important … least important” 5:19 hxl1 rc://*/ta/man/translate/figs-gendernotations τοὺς ἀνθρώπους 1 Although the term **men** is masculine, Jesus is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “men and women” or “others” 5:19 yc45 rc://*/ta/man/translate/figs-activepassive ὃς δ’ ἂν ποιήσῃ καὶ διδάξῃ, οὗτος μέγας κληθήσεται ἐν τῇ Βασιλεία τῶν Οὐρανῶν 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was God. You may also need to rearrange the elements in the sentence. Alternate translation: “But God will call great in the kingdom of the heavens anyone who does and teaches them” 5:20 zvia rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 Here, the word **For** introduces a further explanation of what Jesus said in the previous verse about how important it is to obey even the least important laws. If it would be helpful in your language, you could use a word or phrase that introduces a further explanation, or you could leave **For** untranslated. Alternate translation: “In fact,” or “Even more,” @@ -522,7 +522,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 5:22 mg2r rc://*/ta/man/translate/figs-explicit ἐγὼ & λέγω ὑμῖν, ὅτι 1 Jesus uses the clause **I say to you** to emphasize what he is about to say and to contrast it with what “was said to the ancient ones” ([5:21](../05/21.md)). If it would be helpful in your language, you could express the emphatic contrast in another way. Alternate translation: “listen to this:” or “here is what you need to know:” 5:22 x3as rc://*/ta/man/translate/translate-textvariants ὁ ὀργιζόμενος τῷ ἀδελφῷ αὐτοῦ 1 Many ancient manuscripts read **being angry with his brother**. The ULT follows that reading. Other ancient manuscripts read “being angry with his brother without cause.” If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. 5:22 d5nl rc://*/ta/man/translate/figs-metaphor τῷ ἀδελφῷ αὐτοῦ & τῷ ἀδελφῷ αὐτοῦ 1 Jesus is using the term **brother** to mean a person who follows Jesus and shares the same faith. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “with a fellow disciple … to a fellow disciple” -5:22 rbi3 rc://*/ta/man/translate/figs-gendernotations τῷ ἀδελφῷ αὐτοῦ & τῷ ἀδελφῷ αὐτοῦ 1 Although the terms **his** and **brother** is masculine, Jesus is using the words in a generic sense that includes both men and women. If you retain the metaphor in your translation, and if it would be helpful in your language, you could say “his or her brother or sister” to indicate this. +5:22 rbi3 rc://*/ta/man/translate/figs-gendernotations τῷ ἀδελφῷ αὐτοῦ & τῷ ἀδελφῷ αὐτοῦ 1 Although the terms **his** and **brother** are masculine, Jesus is using the words in a generic sense that includes both men and women. If you retain the metaphor in your translation, and if it would be helpful in your language, you could say “his or her brother or sister” to indicate this. 5:22 popw rc://*/ta/man/translate/figs-explicit ἔνοχος ἔσται τῇ κρίσει 1 See how you translated this clause in [5:21](../05/21.md). Alternate translation: “will be subject to judgment and punishment” or “deserves to be judged and punished” 5:22 b08b rc://*/ta/man/translate/figs-abstractnouns τῇ κρίσει 1 If your language does not use an abstract noun for the idea of **judgment**, you could express the same idea in another way. Alternate translation: “being judged” or “human authorities who will judge him or her” 5:22 hf7n rc://*/ta/man/translate/figs-quotations εἴπῃ τῷ ἀδελφῷ αὐτοῦ, ῥακά, ἔνοχος ἔσται & εἴπῃ, μωρέ, ἔνοχος ἔσται 1 It may be more natural in your language to have indirect quotations here. Alternate translation: “calls his brother Raka will be subject to … says that someone is a fool will be subject” @@ -534,32 +534,32 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 5:22 ryio rc://*/ta/man/translate/figs-metaphor τὴν Γέενναν τοῦ πυρός 1 Here Jesus uses the name **Gehenna** to refer to hell. The valley named **Gehenna** was outside the city of Jerusalem and was a place where people threw out and burned garbage. If it would be helpful in your language, you could use a simile or state the meaning plainly. Alternate translation: “a place of fire like the valley of Gehenna” or “fiery hell, which is like Gehenna valley” 5:22 xd6x rc://*/ta/man/translate/figs-possession τὴν Γέενναν τοῦ πυρός 1 Here, Jesus is using the possessive form to describe **Gehenna** as a place that has much **fire**. If this is not clear in your language, you could express the idea in another way. Alternate translation: “the fiery Gehenna” or “the fires in Gehenna” 5:23 ck09 rc://*/ta/man/translate/grammar-connect-logic-result οὖν 1 Here, the word **Therefore** introduces an inference or conclusion based on what Jesus has said about being angry and insulting fellow believers. If it would be helpful in your language, you could use a word or phrase that introduces an inference or conclusion. Alternate translation: “So” or “Because of that” -5:23 m0jg rc://*/ta/man/translate/grammar-connect-condition-hypothetical ἐὰν & προσφέρῃς τὸ δῶρόν σου ἐπὶ τὸ θυσιαστήριον, κἀκεῖ μνησθῇς ὅτι ὁ ἀδελφός σου ἔχει τι κατὰ σοῦ 1 Jesus is suggesting that this is a hypothetical condition, that people in his audience might be **at the altar** and **remember** that a **brother has something against** them. Use a natural form in your language for introducing a situation that could happen. Alternate translation: “consider this situation: you are offering your gift at the altar, and there you remember that your brother has something against. If that were to happen” -5:23 he2v rc://*/ta/man/translate/figs-youcrowd προσφέρῃς & σου & μνησθῇς & σου & σοῦ 1 Even though Jesus is speaking to many disciples, he is addressing an individual situation, so **you** and **your** are singular throughout this verse. But if the singular form would not be natural in your language for someone who was speaking to a group of people, you could use the plural forms of **you** and **your** in your translation. +5:23 m0jg rc://*/ta/man/translate/grammar-connect-condition-hypothetical ἐὰν & προσφέρῃς τὸ δῶρόν σου ἐπὶ τὸ θυσιαστήριον, κἀκεῖ μνησθῇς ὅτι ὁ ἀδελφός σου ἔχει τι κατὰ σοῦ 1 Jesus is suggesting that this is a hypothetical condition, that people in his audience might be **at the altar** and **remember** that a **brother has something against** them. Use a natural form in your language for introducing a situation that could happen. Alternate translation: “consider this situation: you are offering your gift at the altar, and there you remember that your brother has something against you. If that were to happen” +5:23 he2v rc://*/ta/man/translate/figs-youcrowd προσφέρῃς & σου & μνησθῇς & σου & σοῦ 1 Even though Jesus is speaking to many disciples, he is addressing an individual situation, so **you** and **your** are singular throughout this verse. But if the singular form would not be natural in your language for someone who is speaking to a group of people, you could use the plural forms of **you** and **your** in your translation. 5:23 chv4 rc://*/ta/man/translate/figs-explicit τὸ δῶρόν σου ἐπὶ τὸ θυσιαστήριον 1 Here Jesus is referring to giving a **gift** to God at the **altar** in the temple in Jerusalem. If it would be helpful in your language, you could make these ideas more explicit. Alternate translation: “your gift to God at the altar in the temple” 5:23 wh1d rc://*/ta/man/translate/figs-metaphor ὁ ἀδελφός σου 1 Jesus is using the term **brother** to mean a person who follows Jesus and shares the same faith. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “a fellow disciple” 5:23 zkec rc://*/ta/man/translate/figs-gendernotations ὁ ἀδελφός σου 1 Although the term **brother** is masculine, Jesus is using the word in a generic sense that includes both men and women. If you retain the metaphor in your translation, and if it would be helpful in your language, you could say “your brother or sister” to indicate this. 5:23 lrsx rc://*/ta/man/translate/figs-idiom ἔχει τι κατὰ σοῦ 1 Here, the phrase **has something against you** indicates that the **brother** has been offended or injured by **you**. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “is upset with you” or “has been offended by you” -5:24 hxl6 rc://*/ta/man/translate/figs-youcrowd ἄφες & σου & ὕπαγε & διαλλάγηθι & σου & πρόσφερε & σου 1 Even though Jesus is speaking to many disciples, he is addressing an individual situation, so **you** and **your** are singular throughout this verse. But if the singular form would not be natural in your language for someone who was speaking to a group of people, you could use the plural forms of **you** and **your** in your translation. -5:24 lrx6 rc://*/ta/man/translate/figs-explicit ὕπαγε 1 Here Jesus implies that the person needs to **go** to his or her **brother**. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “go to your brother” +5:24 hxl6 rc://*/ta/man/translate/figs-youcrowd ἄφες & σου & ὕπαγε & διαλλάγηθι & σου & πρόσφερε & σου 1 Even though Jesus is speaking to many disciples, he is addressing an individual situation, so **you** and **your** are singular throughout this verse. But if the singular form would not be natural in your language for someone who is speaking to a group of people, you could use the plural forms of **you** and **your** in your translation. +5:24 lrx6 rc://*/ta/man/translate/figs-explicit ὕπαγε 1 Here Jesus implies that the person needs to **go** to his or her **brother**. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “go to him” 5:24 q08w rc://*/ta/man/translate/grammar-connect-time-sequential πρῶτον διαλλάγηθι τῷ ἀδελφῷ σου, καὶ τότε ἐλθὼν, πρόσφερε τὸ δῶρόν σου 1 Here Jesus emphasizes that these two events must happen in this sequence. If it would be helpful in your language, you could emphasize the sequence in another way. Alternate translation: “before you can come back and offer your gift, you need to be reconciled with your brother” 5:24 z9m5 rc://*/ta/man/translate/figs-activepassive διαλλάγηθι τῷ ἀδελφῷ σου 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “reconcile with your brother” or “restore the relationship with your brother” 5:24 h4ch rc://*/ta/man/translate/figs-metaphor τῷ ἀδελφῷ σου 1 Jesus is using the term **brother** to mean a person who follows Jesus and shares the same faith. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “with that fellow disciple” 5:24 z0hy rc://*/ta/man/translate/figs-gendernotations τῷ ἀδελφῷ σου 1 Although the term **brother** is masculine, Jesus is using the word in a generic sense that includes both men and women. If you retain the metaphor in your translation, and if it would be helpful in your language, you could say “with your brother or sister” to indicate this. -5:24 cxe2 rc://*/ta/man/translate/figs-explicit ἐλθὼν 1 Here Jesus implies that the person can to **come** back to the **altar**. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “having come back to your gift at the altar” +5:24 cxe2 rc://*/ta/man/translate/figs-explicit ἐλθὼν 1 Here Jesus implies that the person can **come** back to the **altar**. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “having come back to your gift at the altar” 5:24 aa4j rc://*/ta/man/translate/figs-go ἐλθὼν 1 In a context such as this, your language might say “go” instead of **come**. Alternate translation: “having gone” 5:25 mhr1 rc://*/ta/man/translate/figs-abstractnouns ἴσθι εὐνοῶν 1 If your language does not use an abstract noun for the idea of **agreement**, you could express the same idea in another way. Alternate translation: “Agree” -5:25 d3p1 rc://*/ta/man/translate/figs-youcrowd ἴσθι & σου & εἶ & σε & ὁ & βληθήσῃ 1 Even though Jesus is speaking to many disciples, he is addressing an individual situation, so **you** and **your** are singular throughout this verse. But if the singular form would not be natural in your language for someone who was speaking to a group of people, you could use the plural forms of **you** and **your** in your translation. +5:25 d3p1 rc://*/ta/man/translate/figs-youcrowd ἴσθι & σου & εἶ & σε & ὁ & βληθήσῃ 1 Even though Jesus is speaking to many disciples, he is addressing an individual situation, so **you** and **your** are singular throughout this verse. But if the singular form would not be natural in your language for someone who is speaking to a group of people, you could use the plural forms of **you** and **your** in your translation. 5:25 sr9d rc://*/ta/man/translate/figs-possession τῷ ἀντιδίκῳ σου & ὁ ἀντίδικος 1 Here, Jesus is using the possessive form to describe someone who accuses another person (“you”). If this is not clear in your language, you could express the idea in another way. Alternate translation: “with the one who is accusing you … the one who is accusing you” 5:25 lr2n rc://*/ta/man/translate/figs-explicit εἶ μετ’ αὐτοῦ ἐν τῇ ὁδῷ 1 Here, **on the way** is referring to the time when the person and the person’s **accuser** are walking to the place where the judge is. If it would be helpful to your readers, you could make this idea more explicit. Alternate translation: “you are walking with him on the road to the law court” 5:25 unun rc://*/ta/man/translate/figs-gendernotations αὐτοῦ 1 Although the term **him** is masculine, Jesus is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “him or her” 5:25 nev9 rc://*/ta/man/translate/figs-idiom σε παραδῷ 1 Here, the phrase **hand you over** refers to putting someone under the authority and control of another person. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “might transfer you” or “might entrust you” 5:25 pq6d rc://*/ta/man/translate/figs-ellipsis ὁ κριτὴς τῷ ὑπηρέτῃ 1 Jesus is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “the judge might hand you over to the officer” -5:25 gcm5 rc://*/ta/man/translate/translate-unknown τῷ ὑπηρέτῃ 1 Here, **the officer** is a person who has authority to carry out the decisions of a judge. Usually this involves bringing people to jail if they have been declared guilty by the judge. Alternate translation: “to one who carries out the judge’s orders” +5:25 gcm5 rc://*/ta/man/translate/translate-unknown τῷ ὑπηρέτῃ 1 Here, **the officer** is a person who has authority to carry out the decisions of a judge. Usually this involves bringing people to jail if they have been declared guilty by the judge. Alternate translation: “to the one who carries out the judge’s orders” 5:25 drhp rc://*/ta/man/translate/figs-idiom εἰς φυλακὴν βληθήσῃ 1 Here, the phrase **thrown into prison** refers to someone being locked up in **prison**. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “you will be put into prison” or “you will be locked up in prison” 5:25 pzh4 rc://*/ta/man/translate/figs-activepassive βληθήσῃ 1 If your language does not use the passive form, you can state this in active form or in another way that is natural in your language. Alternate translation: “the officer will throw you” 5:26 e5ip ἀμὴν, λέγω σοι 1 Jesus says this to emphasize what he is about to tell his disciples. Use a natural form in your language for emphasizing the truth and importance of a statement. Alternate translation: “I can assure you” -5:26 uu76 rc://*/ta/man/translate/figs-youcrowd σοι, οὐ μὴ ἐξέλθῃς & ἀποδῷς 1 Even though Jesus is speaking to many disciples, he is addressing an individual situation, so **you** is singular throughout this verse. But if the singular form would not be natural in your language for someone who was speaking to a group of people, you could use the plural form of **you** in your translation. +5:26 uu76 rc://*/ta/man/translate/figs-youcrowd σοι, οὐ μὴ ἐξέλθῃς & ἀποδῷς 1 Even though Jesus is speaking to many disciples, he is addressing an individual situation, so **you** is singular throughout this verse. But if the singular form would not be natural in your language for someone who is speaking to a group of people, you could use the plural form of **you** in your translation. 5:26 l1xl rc://*/ta/man/translate/figs-doublenegatives οὐ μὴ 1 The words translated **certainly not** are two negative words. In this construction, the second negative does not cancel the first to create a positive meaning. Instead, it gives greater emphasis to the negative. If your language can use two negatives that do not cancel one another to create a positive meaning, you could use a double negative here. If your language does not use two negatives in that way, you could translate with one strong negative, as the ULT does. Alternate translation: “by no means” 5:26 z8sl rc://*/ta/man/translate/figs-go οὐ μὴ ἐξέλθῃς 1 In a context such as this, your language might say “go” instead of **come**. Alternate translation: “you will certainly not go out” 5:26 z2mc rc://*/ta/man/translate/figs-explicit ἕως ἂν ἀποδῷς τὸν ἔσχατον κοδράντην 1 Here Jesus implies that the “judge” required the person to pay a fine or give money to the person who accused him or her. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “until you have paid the last quadrans that the judge required” @@ -575,7 +575,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 5:28 z70s rc://*/ta/man/translate/figs-abstractnouns ἤδη ἐμοίχευσεν 1 If your language does not use an abstract noun for the idea of **adultery**, you could express the same idea in another way. Alternate translation: “has already become an adulterer” or “has already done what is adulterous” 5:28 glg9 rc://*/ta/man/translate/figs-metonymy ἐν τῇ καρδίᾳ αὐτοῦ 1 In Matthew’s culture, the **heart** is the place where humans think and feel. If it would be helpful in your language, you could translate **heart** by referring to the place where humans think and feel in your culture or by expressing the idea plainly. Alternate translation: “in his thoughts” or “in his desires” 5:29 g850 rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the word **But** introduces a further development in what Jesus has been speaking about. If it would be helpful in your language, you could use a word or phrase that introduces a development, or you could leave **But** untranslated. Alternate translation: “Now” -5:29 wm6n rc://*/ta/man/translate/figs-youcrowd σου & σε, ἔξελε & βάλε & σοῦ & σοι & σου & σου 1 Even though Jesus is speaking to many disciples, he is addressing an individual situation, so **you** and **your** are singular throughout this verse. But if the singular form would not be natural in your language for someone who was speaking to a group of people, you could use the plural forms of **you** and **your** in your translation. +5:29 wm6n rc://*/ta/man/translate/figs-youcrowd σου & σε, ἔξελε & βάλε & σοῦ & σοι & σου & σου 1 Even though Jesus is speaking to many disciples, he is addressing an individual situation, so **you** and **your** are singular throughout this verse. But if the singular form would not be natural in your language for someone who is speaking to a group of people, you could use the plural forms of **you** and **your** in your translation. 5:29 ikp5 rc://*/ta/man/translate/grammar-connect-condition-hypothetical εἰ & ὁ ὀφθαλμός σου ὁ δεξιὸς σκανδαλίζει σε 1 Jesus is suggesting that this is a hypothetical condition, that people in his audience might experience their **right eye** causing them **to stumble**. Use a natural form in your language for introducing a situation that could happen. Alternate translation: “consider this situation: your right eye causes you to stumble. If that were to happen”\n 5:29 y0f2 rc://*/ta/man/translate/figs-personification ὁ ὀφθαλμός σου ὁ δεξιὸς σκανδαλίζει σε 1 Here, Jesus speaks of **your right eye** as if it were a person who could cause **you to stumble**. He means that the **right eye** is the part of the body that is involved in the stumbling. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “it is your right eye’s fault that you stumble” or “you stumble with your right eye” 5:29 aro9 rc://*/ta/man/translate/figs-metaphor σκανδαλίζει σε 1 Here, Jesus is speaking of sinning as if it were **stumbling**. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “causes you to sin” @@ -586,7 +586,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 5:29 v1cn rc://*/ta/man/translate/figs-activepassive μὴ ὅλον τὸ σῶμά σου βληθῇ εἰς Γέενναν 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was God. Alternate translation: “God would not throw your whole body into Gehenna” 5:29 cxyk rc://*/ta/man/translate/figs-metaphor Γέενναν 1 Here Jesus uses the name **Gehenna** to refer to hell. Translate the name as you did in [5:22](../05/22.md). Alternate translation: “a place like the valley of Gehenna” or “hell, which is like Gehenna valley” 5:30 wtyk rc://*/ta/man/translate/grammar-connect-words-phrases καὶ 1 This verse means basically the same thing as the previous verse, but Jesus uses the example of a **right hand** instead of a “right eye.” If it would be helpful in your language, you could use a word other than **and** to make this clear. Alternate translation: “Again,” or “Here is another example:” -5:30 llw9 rc://*/ta/man/translate/figs-youcrowd σου & σε, ἔκκοψον & βάλε & σοῦ & σοι & σου & σου 1 Even though Jesus is speaking to many disciples, he is addressing an individual situation, so **you** and **your** are singular throughout this verse. But if the singular form would not be natural in your language for someone who was speaking to a group of people, you could use the plural forms of **you** and **your** in your translation. +5:30 llw9 rc://*/ta/man/translate/figs-youcrowd σου & σε, ἔκκοψον & βάλε & σοῦ & σοι & σου & σου 1 Even though Jesus is speaking to many disciples, he is addressing an individual situation, so **you** and **your** are singular throughout this verse. But if the singular form would not be natural in your language for someone who is speaking to a group of people, you could use the plural forms of **you** and **your** in your translation. 5:30 zx8x rc://*/ta/man/translate/grammar-connect-condition-hypothetical εἰ ἡ δεξιά σου χεὶρ σκανδαλίζει σε 1 Jesus is suggesting that this is a hypothetical condition, that people in his audience might experience their **right hand** causing them **to stumble**. Use a natural form in your language for introducing a situation that could happen. See how you translated the similar clause in [5:29](../05/29.md). Alternate translation: “consider this situation: your right hand causes you to stumble. If that were to happen”\n 5:30 klwl rc://*/ta/man/translate/figs-personification ἡ δεξιά σου χεὶρ σκανδαλίζει σε 1 Here, Jesus speaks of **your right hand** as if it were a person who could cause **you to stumble**. He means that the **right hand** is the part of the body that is involved in the stumbling. See how you translated the similar clause in [5:29](../05/29.md). Alternate translation: “it is your right hand’s fault that you stumble” or “you stumble with your right hand” 5:30 qqom rc://*/ta/man/translate/figs-metaphor σκανδαλίζει σε 1 Here, Jesus is speaking of sinning as if it were stumbling. See how you translated this phrase in [5:29](../05/29.md). Alternate translation: “causes you to sin” @@ -622,7 +622,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 5:34 nldv rc://*/ta/man/translate/grammar-connect-logic-result ὅλως; μήτε ἐν τῷ οὐρανῷ, ὅτι θρόνος ἐστὶν τοῦ Θεοῦ 1 Here, the word **for** introduces a reason why people should not swear **by heaven**. If it would be helpful in your language, you could put the reason before the command. Alternate translation: “at all. Heaven is the throne of God, so do not swear by it” 5:34 u7su rc://*/ta/man/translate/figs-metaphor θρόνος ἐστὶν τοῦ Θεοῦ 1 Here, Jesus speaks of **heaven** as if it were **the throne of God**. He means that **heaven** is the place from which God rules. If it would be helpful in your language, you could use a comparable expression or state the meaning plainly. Alternative translation: “it is where God’s throne is” or “it is the place from which God rules” 5:35 e7z8 rc://*/ta/man/translate/grammar-connect-logic-result μήτε ἐν τῇ γῇ, ὅτι ὑποπόδιόν ἐστιν τῶν ποδῶν αὐτοῦ 1 Here, the word **for** introduces a reason why people should not swear **by the earth**. If it would be helpful in your language, you could put the reason before the command. Alternate translation: “and the earth is a footstool for his feet, so do not swear by it either” -5:35 mvcd rc://*/ta/man/translate/figs-metaphor ὑποπόδιόν ἐστιν τῶν ποδῶν αὐτοῦ 1 Here, Jesus speaks of **the earth** as if it were **a footstool for his feet**. He means that **the earth** is a place over which God rules. If it would be helpful in your language, you could use a comparable expression or state the meaning plainly. Alternative translation: “it is where God exercises his authority” or “it is the place over which God rules” +5:35 mvcd rc://*/ta/man/translate/figs-metaphor ὑποπόδιόν ἐστιν τῶν ποδῶν αὐτοῦ 1 Here, Jesus speaks of **the earth** as if it were **a footstool for his feet**. He means that **the earth** is a place over which God rules. If it would be helpful in your language, you could use a comparable expression or state the meaning plainly. Alternate translation: “it is where God exercises his authority” or “it is the place over which God rules” 5:35 uhvy rc://*/ta/man/translate/grammar-connect-logic-result μήτε εἰς Ἱεροσόλυμα, ὅτι πόλις ἐστὶν τοῦ μεγάλου Βασιλέως 1 Here, the word **for** introduces a reason why people should not swear **by Jerusalem**. If it would be helpful in your language, you could put the reason before the command. Alternate translation: “and Jerusalem is the city of the great King, so do not swear by it either” 5:35 hqn6 rc://*/ta/man/translate/figs-possession πόλις & τοῦ μεγάλου Βασιλέως 1 Here, Jesus is using the possessive form to describe a **city** that belongs to **the great King**. It is the **city** where **the great King** is present in a special way. If this is not clear in your language, you could express the idea in another way. Alternate translation: “the city where the great King is present” or “the city that the great King possesses” 5:35 hsk8 rc://*/ta/man/translate/figs-explicit τοῦ μεγάλου Βασιλέως 1 Here Jesus implies that **the great King** is God. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “of the great King, God” @@ -634,7 +634,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 5:37 hjrc rc://*/ta/man/translate/figs-metonymy ὁ λόγος ὑμῶν 1 Here, **word** represents what a person says using words. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “what you say” 5:37 opmi rc://*/ta/man/translate/figs-explicit ναὶ ναί, οὒ οὔ 1 Here Jesus implies that a person is using the word **yes** to make a promise to say or do something and the word **no** to make a promise not to say or do something. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “‘yes I will’ or ‘no I will not’” 5:37 gbni rc://*/ta/man/translate/figs-explicit τὸ & περισσὸν τούτων 1 Here Jesus is referring to saying anything more than **yes** or **no** when making a promise. He is particularly referring to swearing an oath. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “using more words in your promise” or “including an oath” -5:37 l664 rc://*/ta/man/translate/figs-explicit τοῦ πονηροῦ 1 Here, the phrase **the evil one** could refer to: (1) the devil, or Satan. Alternate translation: “the devil” (2) **evil** in general. Alternate translation: “evil” or “what is evil” +5:37 l664 rc://*/ta/man/translate/figs-explicit τοῦ πονηροῦ 1 Here, the phrase **the evil one** could refer to: (1) the devil, or Satan. Alternate translation: “the devil” (2) **evil** in general. Alternate translation: “an evil source” or “what is evil” 5:38 zar1 rc://*/ta/man/translate/figs-activepassive ἐρρέθη 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “God commanded” or “Moses said” 5:38 n50o rc://*/ta/man/translate/writing-quotations ἐρρέθη 1 Here Jesus quotes from the Old Testament scriptures. These words can be found in [Exodus 21:24](../exo/21/24.md); [Leviticus 24:20](../lev/24/20.md); and [Deuteronomy 19:21](../deu/19/21.md). If it would be helpful to your readers, you could format these words in a different way and include this information in a footnote. Alternate translation: “it was commanded in the law” 5:38 og6p rc://*/ta/man/translate/figs-explicit ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ καὶ ὀδόντα ἀντὶ ὀδόντος 1 Here Jesus implies that this command deals with the proper way to punish people when they injure others. The command indicates that the punishment should match what the person did to hurt another person. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “If someone injured another person’s eye, his or her eye should be injured as punishment; if someone injured another person’s tooth, his or her tooth should be injured as punishment” or “If you hurt someone’s eye, your eye will be hurt; if you hurt someone’s tooth, your tooth will be hurt” @@ -642,20 +642,20 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 5:39 xjgo rc://*/ta/man/translate/figs-explicit ἐγὼ & λέγω ὑμῖν, μὴ ἀντιστῆναι 1 Jesus uses the clause **I tell you** to emphasize what he is about to say and to contrast it with what he quoted in the previous verse ([5:38](../05/38.md)). If it would be helpful in your language, you could express the emphatic contrast in another way. Alternate translation: “listen to this: do not resist” or “here is what you need to know: do not resist” 5:39 eiqi rc://*/ta/man/translate/figs-explicit ἀντιστῆναι 1 Here, the word **resist** could refer to: (1) trying to stop someone from doing something. Alternate translation: “to oppose” (2) trying to fight back or get revenge. Alternate translation: “to fight back against” or “to get revenge on” 5:39 qrx1 rc://*/ta/man/translate/figs-explicit τῷ πονηρῷ 1 Here, the phrase **the evil one** could refer to: (1) any person who acts in **evil** ways. Alternate translation: “an evil person” or “any person who is evil” (2) any action or thing that is **evil**. Alternate translation: “anything evil” or “evil actions” -5:39 oslz rc://*/ta/man/translate/figs-hypo ὅστις σε ῥαπίζει εἰς τὴν δεξιὰν σιαγόνα, στρέψον αὐτῷ καὶ τὴν ἄλλην 1 Jesus is using a hypothetical situation to teach. Use a natural method in your language for introducing a hypothetical situation. Alternate translation: “if anyone strikes you on the right cheek, you should to turn him the other also” -5:39 kgnb rc://*/ta/man/translate/figs-youcrowd σε & στρέψον 1 Even though Jesus is speaking to many disciples, he is addressing an individual situation, so **you** is singular throughout this sentence. But if the singular form would not be natural in your language for someone who was speaking to a group of people, you could use the plural form of **you** in your translation. +5:39 oslz rc://*/ta/man/translate/figs-hypo ὅστις σε ῥαπίζει εἰς τὴν δεξιὰν σιαγόνα, στρέψον αὐτῷ καὶ τὴν ἄλλην 1 Jesus is using a hypothetical situation to teach. Use a natural method in your language for introducing a hypothetical situation. Alternate translation: “if anyone strikes you on the right cheek, you should turn to him the other also” +5:39 kgnb rc://*/ta/man/translate/figs-youcrowd σε & στρέψον 1 Even though Jesus is speaking to many disciples, he is addressing an individual situation, so **you** is singular throughout this sentence. But if the singular form would not be natural in your language for someone who is speaking to a group of people, you could use the plural form of **you** in your translation. 5:39 i13f rc://*/ta/man/translate/figs-explicit στρέψον αὐτῷ καὶ τὴν ἄλλην 1 Here Jesus implies that turning the **other** cheek **to him** will allow the person to strike this **other** cheek. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “turn to him the other so that he can strike it also” 5:39 ztvk rc://*/ta/man/translate/figs-gendernotations αὐτῷ 1 Although the term **him** is masculine, Jesus is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “to him or her” 5:40 d5pb rc://*/ta/man/translate/figs-hypo τῷ θέλοντί σοι κριθῆναι καὶ τὸν χιτῶνά σου λαβεῖν, ἄφες αὐτῷ καὶ τὸ ἱμάτιον 1 Jesus is using a hypothetical situation to teach. Use a natural method in your language for introducing a hypothetical situation. Alternate translation: “if someone wants to have judgment passed upon you and to take away your tunic, you should let him also have your cloak” 5:40 gr2x rc://*/ta/man/translate/figs-abstractnouns σοι κριθῆναι 1 If your language does not use an abstract noun for the idea of **judgment**, you could express the same idea in another way. Alternate translation: “to have someone judge you” or “you to be judged” -5:40 rkhi rc://*/ta/man/translate/figs-youcrowd σοι & σου & ἄφες & τὸ 1 Even though Jesus is speaking to many disciples, he is addressing an individual situation, so **you** and **your** are singular throughout this verse. But if the singular form would not be natural in your language for someone who was speaking to a group of people, you could use the plural forms of **you** and **your** in your translation. +5:40 rkhi rc://*/ta/man/translate/figs-youcrowd σοι & σου & ἄφες & τὸ 1 Even though Jesus is speaking to many disciples, he is addressing an individual situation, so **you** and **your** are singular throughout this verse. But if the singular form would not be natural in your language for someone who is speaking to a group of people, you could use the plural forms of **you** and **your** in your translation. 5:40 fcgl rc://*/ta/man/translate/grammar-connect-words-phrases καὶ τὸν χιτῶνά σου λαβεῖν 1 Here, the word **and** introduces the result of **judgment** being **passed upon you**. If it would be helpful in your language, you could use a word or phrase that makes this more explicit. Alternate translation: “with the result that he takes away your tunic” 5:40 t9f4 rc://*/ta/man/translate/translate-unknown τὸν χιτῶνά & ἱμάτιον 1 The **tunic** was worn close to the body, like a heavy shirt or a sweater. The **cloak**, the more valuable of the two, was worn over the **tunic** for warmth and could be used as a blanket for warmth at night. If your readers would not be familiar with these kinds of garments, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “inner garment … outer garment”\n 5:40 ckn9 rc://*/ta/man/translate/figs-gendernotations αὐτῷ 1 Although the term **him** is masculine, Jesus is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “him or her” 5:41 hv2q rc://*/ta/man/translate/figs-hypo ὅστις σε ἀγγαρεύσει μίλιον ἕν, ὕπαγε μετ’ αὐτοῦ δύο 1 Jesus is using a hypothetical situation to teach. Use a natural method in your language for introducing a hypothetical situation. Alternate translation: “if someone presses you into service for one mile, you should go with him two” -5:41 i867 rc://*/ta/man/translate/figs-explicit σε ἀγγαρεύσει 1 Here, the phrase **press you into service** refers to a person in authority forcing someone else to carry his or her pack or belongings. If it would be helpful in your language, you could use a word or phrase that makes this idea explicit. Alternate translation: “will force you to carry his pack for” or “will make you act as his porter for” -5:41 bmme rc://*/ta/man/translate/figs-youcrowd σε & ὕπαγε 1 Even though Jesus is speaking to many disciples, he is addressing an individual situation, so **you** is singular throughout this verse. But if the singular form would not be natural in your language for someone who was speaking to a group of people, you could use the plural form of **you** in your translation. -5:41 i86s rc://*/ta/man/translate/translate-bdistance μίλιον ἕν 1 Here, **one mile** refers to the Roman mile, which was 1,000 paces. In modern measurements, this is about 4,860 feet or 1,480 meters. If it would be helpful to your readers, you could express this in terms of modern measurements, either in the text or a footnote. It is not important to the meaning of the passage be precise about the distance, so you could use round numbers. Alternate translation: “for 1,500 meters” or “for one kilometer” or “for 5,000 feet” +5:41 i867 rc://*/ta/man/translate/figs-explicit σε ἀγγαρεύσει 1 Here, the phrase **press you into service** refers to a person in authority forcing someone else to carry his or her pack or belongings. If it would be helpful in your language, you could use a word or phrase that makes this idea explicit. Alternate translation: “will force you to carry his pack” or “will make you act as his porter” +5:41 bmme rc://*/ta/man/translate/figs-youcrowd σε & ὕπαγε 1 Even though Jesus is speaking to many disciples, he is addressing an individual situation, so **you** is singular throughout this verse. But if the singular form would not be natural in your language for someone who is speaking to a group of people, you could use the plural form of **you** in your translation. +5:41 i86s rc://*/ta/man/translate/translate-bdistance μίλιον ἕν 1 Here, **one mile** refers to the Roman mile, which was 1,000 paces. In modern measurements, this is about 4,860 feet or 1,480 meters. If it would be helpful to your readers, you could express this in terms of modern measurements, either in the text or a footnote. It is not important to the meaning of the passage to be precise about the distance, so you could use round numbers. Alternate translation: “for one kilometer” 5:41 zv6i rc://*/ta/man/translate/figs-ellipsis ὕπαγε μετ’ αὐτοῦ δύο 1 Jesus is leaving out some of the words that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the context. Alternate translation: “go with him two miles” 5:41 s4kl rc://*/ta/man/translate/figs-gendernotations αὐτοῦ 1 Although the term **him** is masculine, Jesus is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “him or her” 5:42 i90h rc://*/ta/man/translate/figs-explicit τῷ αἰτοῦντί σε, δός 1 Here Jesus does not specify what the person is **asking** for or what should be given. He does this to include many things that a person might ask for. If it would be helpful in your language, you could include a generic or general object. Alternate translation: “Give to the one asking you for anything” or “When a person asks you for anything, give it to him or her” @@ -673,7 +673,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 5:45 ir75 rc://*/ta/man/translate/grammar-connect-logic-goal ὅπως 1 The connecting words **so that** introduce a goal or purpose relationship. The purpose for loving enemies and praying for persecutors (see [5:44](../05/44.md)) is to **be sons of your Father**. Use a connector in your language that makes it clear that this is the purpose. Alternate translation: “in order that” 5:45 my3d rc://*/ta/man/translate/figs-metaphor υἱοὶ τοῦ Πατρὸς ὑμῶν 1 Jesus speaks of his disciples as if God were their physical **Father**. He means that they have a father-son relationship with God, which indicates that they act or behave like God. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “spiritual sons of your spiritual Father” or “like God, whom you can call your Father” 5:45 jzu9 rc://*/ta/man/translate/guidelines-sonofgodprinciples Πατρὸς ὑμῶν 1 **Father** is an important title for the first person in the Trinity. He is the **Father** also of Jesus. -5:45 syjz rc://*/ta/man/translate/figs-metonymy ἐν οὐρανοῖς 1 Here, the phrase **in the heavens** identifies the location in which God **the Father** is specially present and from which he rules. If it would be helpful in your language, you make this idea more explicit. Alternate translation: “who is in the heavens” +5:45 syjz rc://*/ta/man/translate/figs-metonymy ἐν οὐρανοῖς 1 Here, the phrase **in the heavens** identifies the location in which God **the Father** is specially present and from which he rules. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “who is in the heavens” 5:45 sxvq rc://*/ta/man/translate/grammar-connect-logic-result ὅτι 1 Here, the word **For** introduces a reason why those who treat their enemies well will **be sons** of their **Father**. If it would be helpful in your language, you could use a word or phrase that introduces a reason or basis for a claim, or you could leave **For** untranslated. Alternate translation: “You will be his sons because” or “That is because” 5:45 hwxb rc://*/ta/man/translate/figs-infostructure πονηροὺς καὶ ἀγαθοὺς & δικαίους καὶ ἀδίκους 1 In the first clause, Jesus mentions the wicked person first, but in the second clause he mentions the wicked person second. This structure sounded good in his culture. If your language would not use this structure, you could consistently refer to either the wicked or the good person first. Alternate translation: “the good and the evil … the just and the unjust” or “the evil and the good … the unjust and the just” 5:45 qj7n rc://*/ta/man/translate/figs-nominaladj πονηροὺς καὶ ἀγαθοὺς & δικαίους καὶ ἀδίκους 1 Jesus is using the adjectives **evil**, **good**, **just**, and **unjust** as nouns to mean people who are characterized by these qualities. Your language may use adjectives in the same way. If not, you could translate these words with equivalent phrases. Alternate translation: “evil people and good people … just people and unjust people” @@ -686,7 +686,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 5:47 ah5w rc://*/ta/man/translate/figs-explicit περισσὸν 1 Here Jesus implies that they are not doing anything **more** than people who do not know God do. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “more than anyone else” or “more than people who do not know God” 5:47 cjkf rc://*/ta/man/translate/figs-rquestion οὐχὶ καὶ οἱ ἐθνικοὶ τὸ αὐτὸ ποιοῦσιν? 1 Jesus uses this question to show that even **Gentiles**, who do not know God, greet their friends. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “Even the Gentiles do the same thing.” or “Even Gentiles do that very thing!” 5:47 hayf rc://*/ta/man/translate/translate-textvariants οἱ ἐθνικοὶ 1 Many ancient manuscripts read **the Gentiles**. The ULT follows that reading. Other ancient manuscripts read “the tax collectors.” If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. -5:48 x9xh rc://*/ta/man/translate/grammar-connect-logic-result οὖν 1 Here, the word **Therefore** introduces the conclusion to what Jesus has been telling his disciples about how to live. He could be concluding everything he said in [5:21–47](../05/21.md), or he could concluding only what he said in [5:43–47](../05/43.md). If it would be helpful in your language, you could use a word or phrase that introduces a conclusion. Alternate translation: “So then” or “In summary” +5:48 x9xh rc://*/ta/man/translate/grammar-connect-logic-result οὖν 1 Here, the word **Therefore** introduces the conclusion to what Jesus has been telling his disciples about how to live. He could be concluding everything he said in [5:21–47](../05/21.md), or he could be concluding only what he said in [5:43–47](../05/43.md). If it would be helpful in your language, you could use a word or phrase that introduces a conclusion. Alternate translation: “So then” or “In summary” 5:48 l6pa rc://*/ta/man/translate/figs-metaphor Πατὴρ ὑμῶν ὁ οὐράνιος 1 This is a figurative expression. God is not the **Father** of humans in the same actual way that he is the Father of Jesus. Even so, it would probably be best to translate **Father** with the same word that your language would naturally use to refer to a human father. If it would be helpful to your readers, you could indicate that this means God. Alternate translation: “God your heavenly Father” 6:intro jrj2 0 # Matthew 6 General Notes\n\n## Structure and Formatting\n\n2. Jesus’ Sermon on the Mount (5:1-7:28)\n * Giving alms (6:1–4)\n * Praying to God (6:5–15)\n * Fasting (6:16–18)\n * Storing up treasure (6:19–21)\n * The eye and the body (6:22–23)\n * Two masters (6:24)\n * Being anxious (6:25–34)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the prayer in [6:9–13](../06/09.md).\n\nJesus spoke about many different subjects in this sermon, so you may wish to help the reader by putting an empty line into the text whenever Jesus changed the subject.\n\n## Special Concepts in this Chapter\n\n### Giving alms\n\nGiving alms was an important practice for religious people in Jesus’ culture. To give alms, a person would offer money or possessions to other people who were poor or in need. Sometimes they would give the money or possessions directly to poor people. Other times, they would give it to the priests, who would give to poor people. Make sure that your translation refers to this kind of practice.\n\n### “The Lord’s Prayer”\n\nIn [6:9–13](../06/09.md), Jesus speaks a prayer that he wants his disciples to imitate when they pray. The prayer is very poetic, and it is sometimes called “the Lord’s Prayer.” Many churches use this prayer during their meetings, and the form that churches use is often not the same form that Matthew wrote down. If churches already use a form of this prayer in your language, you could use the same words. However, you should follow the form of the prayer as Mathew wrote it down, and you should not include any extra lines or pieces of the prayer beyond what Matthew included.\n\n### Fasting\n\nIn [6:16–18](../06/16.md), Jesus gives instructions related to fasting. Just as with giving alms, fasting was an important practice for religious people in Jesus’ culture. Fasting usually required avoiding all food and drink, but some kinds of fasting only required avoiding certain kinds of food. Also, some fasts were public (that is, many people fasted on these set days) and some fasts were private (that is, individuals would choose to fast for certain reasons). Many fasts lasted part of a day or a full day. Jesus does not condemn fasting; instead, he gives instructions for how to behave while fasting. Make sure that your translation refers to these kinds of practices.\n\n### Storing up treasures\n\nIn [6:19–21](../06/19.md), Jesus speaks about storing up treasures either on earth or in heaven. He is speaking not only of possessions or money but also of anything that one considers to be valuable. Jesus points out that valuable things in heaven cannot be ruined like valuable things on earth can. Also, he states that a person’s “heart” is where they store their treasures. If possible, use a word for “treasure” that can refer to money, possessions, and any other valuable things.\n\n## Important Figures of Speech in this Chapter\n\n### The lamp and light metaphor in [6:22–23](../06/22.md)\n\nIn these verses, Jesus speaks about eyes as if they were lamps for the body. This figure of speech has two pieces to it. First, Jesus speaks of how bodies work using the metaphor of lamps and light. Second, Jesus speaks of Christian living using the metaphor of how bodies work. It is important to consider both of these pieces as you translate these verses.\n\nFirst, Jesus speaks of how bodies work using the metaphor of lamps and light. There are two major options for understanding what Jesus means when he refers to an eye as the lamp of the body. First, in Matthew’s culture, some people thought that eyes worked by sending out a form of light that would shine on what they saw. In this case, eyes are like lamps because they have light inside them that shines out. So, the whole body is light or dark inside based on whether the eyes shine properly. Second, the eyes could be like windows that let light into the body. Since they let light into a place, they are like lamps. So, the whole body is light or dark inside based on whether the eyes let light in. Consider how you might best express one of these meanings while maintaining the light and dark language, which is very important for understanding the figure of speech.\n\nSecond, Jesus speaks of Christian life using the metaphor of how bodies work. Scholars debate what Jesus means when he talks about a “healthy eye” and “light” in contrast to an “evil eye” and “darkness.” He might mean devotion to God in contrast to evil desires. He might mean generosity in contrast to greed and selfishness. He might mean paying attention to what he is saying in contrast to ignoring his instructions. Since Jesus most likely intended this figure of speech to be like a riddle or puzzle, you should retain the body metaphor. If necessary, you could indicate that this is a figure of speech without stating exactly what it means.\n\n### Rhetorical questions\n\nIn [6:25–28](../06/25.md) and [6:30](../06/30.md), Jesus uses rhetorical questions. He asks these questions to include the disciples in what he is arguing, not because he is looking for information. If your language does not use questions in this way, you could include answers to the questions or you could express them as statements or exclamations. See the notes on these verses for translation options. (See: [[rc://*/ta/man/translate/figs-rquestion]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nIn this chapter, Jesus is talking to a large crowd of his followers. Throughout the chapter, Jesus switches between using “you” in the singular and “you” in the plural while he is talking to the same people. When he uses the singular, he is speaking about specific situations that each person in the crowd might experience. When he uses the plural, he is speaking generally to the crowd as a whole. You should assume that Jesus is using plural forms of “you” unless a note specifies that the forms are singular. (See: [[rc://*/ta/man/translate/figs-yousingular]]) 6:1 zvn1 rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the word **Now** introduces the next topic. If it would be helpful in your language, you could use a word or phrase that introduces the next topic, or you could leave **Now** untranslated. Alternate translation: “Next,”\n From c2f3173aaa9167d971557a112f598a763db32082 Mon Sep 17 00:00:00 2001 From: Perry J Oakes Date: Mon, 28 Aug 2023 21:59:45 +0000 Subject: [PATCH 092/127] Merge pjoakes-tc-create-1 into master by pjoakes (#3496) --- tn_TIT.tsv | 7 ++++--- 1 file changed, 4 insertions(+), 3 deletions(-) diff --git a/tn_TIT.tsv b/tn_TIT.tsv index 498626e2bd..345600281d 100644 --- a/tn_TIT.tsv +++ b/tn_TIT.tsv @@ -54,7 +54,7 @@ front:intro m2jl 0 # Introduction to Titus\n\n## Part 1: General Introduction 1:13 fif8 δι’ ἣν αἰτίαν ἔλεγχε αὐτοὺς ἀποτόμως 1 Alternate translation: “For that reason, you must use strong language that the Cretans will understand when you correct them” 1:13 abck rc://*/ta/man/translate/grammar-connect-logic-result δι’ ἣν αἰτίαν 1 The connecting words **For this reason** introduce a reason-result relationship. The reason is that what the Cretan prophet said about his people is true (they are liars, evil, and lazy), and the result is that Titus should rebuke them severely for behaving that way. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation: “Therefore” 1:13 dlgr rc://*/ta/man/translate/writing-pronouns αὐτοὺς 1 Here the pronoun **them** could refer to: (1) the Cretan believers in general. This seems likely since the **testimony** is about all Cretans, and verse 14 says that they should not pay attention to “commands of people turning away from the truth.” In other words, they should not pay attention to the false teachers. Alternate translation: “the Cretan believers” or (2) the Cretan false teachers. In this case, verse 14 would be telling the false teachers not to pay attention to other false teachers. Alternate translation: “the false teachers” -1:13 je3r ἵνα ὑγιαίνωσιν ἐν τῇ πίστει 1 See note on **sound** in [Titus 1:9](../01/09/pzi1). Alternate translation: “so they will have a healthy faith” or “so their faith may be true” or “so that they believe only what is true about God” +1:13 je3r rc://*/ta/man/translate/figs-metaphor ἵνα ὑγιαίνωσιν ἐν τῇ πίστει 1 See note on **sound** in [Titus 1:9](../01/09/pzi1). Alternate translation: “so they will have a healthy faith” or “so their faith may be true” or “so that they believe only what is true about God” 1:13 abcl rc://*/ta/man/translate/grammar-connect-logic-goal ἵνα 1 Here, **so that** marks being **sound in the faith**, as well as what follows in verse 14, as the goal or purpose of rebuking the Cretans. Use a connector in your language that makes it clear that this is the purpose. 1:13 xyz2 rc://*/ta/man/translate/figs-abstractnouns ἐν τῇ πίστει 1 Here the abstract noun **faith** represents the things that the people believe about God. Alternate translation: “in what they believe about God” 1:14 p28i Ἰουδαϊκοῖς μύθοις 1 Alternate translation: “false teaching of the Jews” @@ -73,7 +73,7 @@ front:intro m2jl 0 # Introduction to Titus\n\n## Part 1: General Introduction 2:2 xc6t νηφαλίους 1 Alternate translation: “sober-minded” or “self-controlled” 2:2 y3j2 σώφρονας 1 Alternate translation: “in control of their desires” 2:2 abc1 rc://*/ta/man/translate/figs-metaphor ὑγιαίνοντας τῇ πίστει τῇ ἀγάπῃ, τῇ ὑπομονῇ 1 Here the word **sound** means to be firm and unwavering. It applies to **faith**, **love**, and **perseverance**. See the note about **sound** on [Titus 1:9](../01/09/pzi1) and the note about **sound in faith** on [Titus 1:13](../01/13/je3r). Alternate translation: “unwavering in faith, in loving others, and in continuing to persevere” -2:2 m14y rc://*/ta/man/translate/figs-abstractnouns ὑγιαίνοντας τῇ πίστει 1 You can state the abstract noun **faith** as a verb if that is more clear in your language. Alternate translation: “to firmly believe the true teachings about God” +2:2 m14y rc://*/ta/man/translate/figs-abstractnouns ὑγιαίνοντας τῇ πίστει 1 You can state the abstract noun **faith** as a verb if that is clearer in your language. Alternate translation: “to firmly believe the true teachings about God” 2:2 z14y rc://*/ta/man/translate/figs-abstractnouns τῇ ἀγάπῃ 1 You can state the abstract noun **love** as a verb if that is more clear in your language. Alternate translation: “to love others well” 2:2 a14y rc://*/ta/man/translate/figs-abstractnouns τῇ ὑπομονῇ 1 You can state the abstract noun **perseverance** as a verb if that is more clear in your language. Alternate translation: “and to continually serve God in all circumstances” 2:3 gl8e rc://*/ta/man/translate/figs-ellipsis πρεσβύτιδας ὡσαύτως 1 Some verbs are lacking here that in many languages a sentence would need in order to be complete. If it would be clearer in your language, you could continue the verbal ideas from the previous two verses and apply them here, as well, such as “teach … to be” or “exhort … to be.” Alternate translation: “In the same way, teach older women to be” or “Also teach older women to be” @@ -91,8 +91,9 @@ front:intro m2jl 0 # Introduction to Titus\n\n## Part 1: General Introduction 2:7 tn76 περὶ πάντα 1 It is possible that this phrase is part of the previous sentence instead of this one. If the Bible used in your area uses this phrase to end the previous sentence, you may choose to do the same. 2:7 x73u σεαυτὸν παρεχόμενος 1 Alternate translation: “show yourself to be” or “you yourself must serve as” 2:7 ym6x τύπον καλῶν ἔργων 1 Alternate translation: “as an example of one who does right and proper things” +2:7 blcl rc://*/ta/man/translate/figs-ellipsis ἐν τῇ διδασκαλίᾳ ἀφθορίαν, σεμνότητα 1 Paul is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “In your teaching, present yourself with incorruption, dignity” 2:7 cp3t rc://*/ta/man/translate/figs-abstractnouns ἐν τῇ διδασκαλίᾳ ἀφθορίαν, σεμνότητα 1 If your language does not use abstract nouns for the ideas of **incorruption** and **dignity**, you could express the same ideas in another way. Alternate translation: “In your teaching, be honest and serious” -2:8 xy14 ὑγιῆ 1 Here the word **sound** applies to Titus's **message** and means “accurate” or “correct,” as it does in [Titus 1:9](../01/09) and [2:1](../02/01) where it also applies to teaching. Alternate translation: “correct” or “true” +2:8 xy14 rc://*/ta/man/translate/figs-metaphor ὑγιῆ 1 Here the word **sound** applies to Titus's **message** and means “accurate” or “correct,” as it does in [Titus 1:9](../01/09) and [2:1](../02/01) where it also applies to teaching. Alternate translation: “correct” or “true” 2:8 qe1k rc://*/ta/man/translate/grammar-connect-logic-goal ἵνα 1 Here, **so that** indicates that what follows is a purpose of what came before. Having a sound message will make any opponent ashamed of opposing such a message. Use a connector in your language that makes it clear that what follows is a purpose of what came before. Alternate translation: “in that way” 2:8 xt6v rc://*/ta/man/translate/figs-hypo ἵνα ὁ ἐξ ἐναντίας ἐντραπῇ 1 This presents a hypothetical situation in which someone opposes Titus and then becomes ashamed for having done so. Alternate translation: “so that if anyone opposes you, he may be ashamed” or “so that when people oppose you, they may be ashamed” 2:8 xy15 rc://*/ta/man/translate/figs-exclusive ἡμῶν 1 Here, **us** includes Paul, Titus, and all believers. From 1085084dae7322cd69099368d628c6f2ee4c6526 Mon Sep 17 00:00:00 2001 From: avaldizan Date: Mon, 28 Aug 2023 23:59:24 +0000 Subject: [PATCH 093/127] Merge avaldizan-tc-create-1 into master by avaldizan (#3485) --- tn_PRO.tsv | 184 ++++++++++++++++++++++++++++++++++++++--------------- 1 file changed, 134 insertions(+), 50 deletions(-) diff --git a/tn_PRO.tsv b/tn_PRO.tsv index b8e7e34ea1..e977dd8df3 100644 --- a/tn_PRO.tsv +++ b/tn_PRO.tsv @@ -3226,56 +3226,140 @@ front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduct 25:28 jh45 rc://*/ta/man/translate/figs-explicit עִ֣יר פְּ֭רוּצָה אֵ֣ין חוֹמָ֑ה 1 Here, Solomon implies that there is no **wall** because it was broken down when people **breached** the **city**. If it would be helpful in your language, you could state this explicitly. Alternate translation: “A city whose walls an army has knocked down” 25:28 mzfn rc://*/ta/man/translate/figs-gendernotations אִ֝֗ישׁ & לְ⁠רוּחֽ⁠וֹ 1 Although the terms **man** and **his** are masculine, Solomon is using these words in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “is a person … for that person’s spirit”\n 25:28 jkwi rc://*/ta/man/translate/figs-metaphor אֲשֶׁ֤ר אֵ֖ין מַעְצָ֣ר לְ⁠רוּחֽ⁠וֹ 1 Here, Solomon refers to someone who lacks self-control as if that person were not able to restrain **his spirit**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “who has no self-control” -26:intro juh9 0 # Proverbs 26 General Notes\n\n## Structure and formatting\n\nChapter 26 continues the second section of the book (Chapter 25–29) which is attributed to Solomon.\n\n## Special concepts in this chapter\n\n### Themes\n\nThere are individual proverbs that run along common themes, often including contrasting elements: wise/foolish, money, lazy/diligent, truth telling, wicked/righteous, sluggard, pride/humility, integrity/crookedness. Wisdom and folly are particularly prominent in this chapter.(See: [[rc://*/tw/dict/bible/kt/wise]], [[rc://*/tw/dict/bible/kt/foolish]] and [[rc://*/tw/dict/bible/kt/evil]] and [[rc://*/tw/dict/bible/kt/righteous]]) -26:1 w8yc rc://*/ta/man/translate/figs-simile Like snow in summer or rain in harvest 0 Normally snow does not fall during the summer and rain does not fall during the harvest. This can be stated clearly. Alternate translation: “Just as it would be very strange to have snow in summer or rain during the harvest” (See also: [[rc://*/ta/man/translate/figs-explicit]]) -26:2 mf19 rc://*/ta/man/translate/figs-activepassive an undeserved curse 0 This can be stated with an active form. Alternate translation: “a curse on a person who does not deserve it” -26:3 v3b7 A whip is for the horse, a bridle is for the donkey and a rod is for the back of fools 0 A whip, a bridle, and a rod are things that people use to make the horse, donkey, and fool do what they want. -26:3 le7r a bridle is for the donkey 0 A bridle is made of straps. People put it on a donkey’s head and hold one of the straps to make the donkey go the way they want it to go. -26:5 q48w rc://*/ta/man/translate/figs-metaphor so he will not become wise in his own eyes 0 The eyes represent seeing, and seeing represents thoughts or judgment. Alternate translation: “so that he will not become wise according to his judgement” or “so that he does not consider himself to be wise” -26:6 ang1 rc://*/ta/man/translate/figs-metonymy Whoever sends a message by the hand of a fool 0 Here the hand represents the fool’s responsibility to deliver the message. Alternate translation: “Whoever sends a fool to deliver a message” -26:6 ife4 rc://*/ta/man/translate/figs-metaphor cuts off his own feet 0 Cutting off one’s own feet is an exaggeration for harming one’s self. Alternate translation: “harms himself like a person who cuts off his own feet and drinks violence” (See also: [[rc://*/ta/man/translate/figs-hyperbole]]) -26:7 m6mr a paralytic 0 a person who is unable to move or feel all or part of his body -26:7 nq9k rc://*/ta/man/translate/figs-metonymy in the mouth of fools 0 Here “mouth” is a metonym for speaking. Alternate translation: “in the speech of fools” or “that fools say” -26:8 vhn4 rc://*/ta/man/translate/figs-explicit tying a stone in a sling 0 In order to throw a stone very far, people put it into a sling and swing the sling so that the stone will fly from it very quickly. The result of tying a stone in a sling can be stated clearly. Alternate translation: “tying a stone in a sling so that it cannot be thrown” -26:8 fy3g giving honor to a fool 0 Alternate translation: “honoring a fool” -26:9 l82z rc://*/ta/man/translate/figs-simile Like a thorn … is a proverb in the mouth of fools 0 How the two are alike can be stated clearly. Alternate translation: “A proverb in the mouth of fools is as dangerous as a thorn that goes into the hand of a drunkard” -26:9 z794 rc://*/ta/man/translate/figs-synecdoche a thorn that goes into the hand of a drunkard 0 This could mean: (1) if a drunk person holds a thornbush, a thorn will prick his hand, or (2) if a drunk person is angry, he will pick up a thornbush and swing it at people. For the second meaning, the word “thorn” represents a thornbush. -26:9 q3gg rc://*/ta/man/translate/figs-metonymy in the mouth of fools 0 Here “mouth” is a metonym for speaking. Alternate translation: “in the speech of fools” or “that fools say” -26:10 lu8m hires a fool 0 Alternate translation: “gives a job to a fool” -26:11 dgd2 As a dog returns to his own vomit 0 Alternate translation: “As a dog eats its own vomit” -26:12 cxr5 rc://*/ta/man/translate/figs-rquestion Do you see someone who is wise in his own eyes? 0 This question is used to lead the reader to think about someone who is wise in his own eyes. The phrase “is wise in his own eyes” means “thinks he is wise,” and here it implies that the person is not truly wise. Alternate translation: “Consider the person who thinks he is wise but is not.” (See also: [[rc://*/ta/man/translate/figs-metaphor]]) -26:12 n43z There is more hope for a fool than for him 0 Alternate translation: “A fool can become wise more easily than he can” -26:13 y1yv The lazy person says, “There is a lion … between the open places!” 0 The lazy person lies and says that he cannot go outside and work because there is a lion on the road or between the open places. -26:13 xyz8 There is a lion on the road 0 See how you translated this in [Proverbs 22:13](../22/13.md). -26:13 ufn8 the open places 0 This refers to the places in town where there is a lot of room for people to walk around or where people gather. Alternate translation: “the town plazas” or “the streets” -26:14 bfi2 hinges 0 metal pieces that attach a door to something and allow it to open and close -26:14 uv1d rc://*/ta/man/translate/figs-simile As the door turns on its hinges, so is the lazy person upon his bed 0 Both the door and the lazy person move, but they do not go anywhere. -26:15 j4ce puts his hand into the dish 0 Alternate translation: “puts his hand into the dish to get food” or “reaches for food” -26:15 x6us rc://*/ta/man/translate/figs-hyperbole he has no strength to lift it up to his mouth 0 This is an exaggeration for doing necessary work that would clearly do him good. -26:16 e6pb rc://*/ta/man/translate/figs-metaphor The lazy person is wiser in his own eyes than seven men 0 The phrase “his own eyes” represents his thoughts. Alternate translation: “The lazy person thinks he is wiser than seven men” -26:17 xh36 rc://*/ta/man/translate/figs-simile Like one who takes hold of the ears of a dog, is a passerby who becomes angry at a dispute that is not his own 0 This can be reordered. Alternate translation: “A passerby who becomes angry at some other people’s dispute is like a person who grabs hold of a dog’s ears” -26:17 z69e rc://*/ta/man/translate/figs-explicit Like one who takes hold of the ears of a dog 0 The implied information is that the dog will get angry and bite the person. Alternate translation: “Like a person who angers a dog by grabbing its ears” or “Like a person who grabs a dog’s ears and is bitten by the dog” -26:17 ul2w rc://*/ta/man/translate/figs-explicit is a passerby who becomes angry at a dispute that is not his own 0 The implied information is that the passerby will start arguing, and the people who were fighting will get angry with him and hurt him. -26:19 g1qd rc://*/ta/man/translate/figs-rquestion Was I not telling a joke? 0 The deceiver uses this question to imply that since he his joke was only for fun, he should not be blamed for any harm he has caused. Alternate translation: “I did nothing wrong. I was only telling a joke.” (See also: [[rc://*/ta/man/translate/figs-explicit]]) -26:20 ivv3 gossiper 0 a person who gossips a lot -26:21 l2ug rc://*/ta/man/translate/figs-explicit As charcoal is to burning coals and wood is to fire 0 What charcoal does to coals and what wood does to fire can be stated clearly. Alternate translation: “As charcoal helps coals burn and as wood helps fire burn” -26:21 ud8h rc://*/ta/man/translate/figs-metaphor kindling strife 0 To kindle something means to set it on fire. Setting strife on fire is a metaphor for causing people to fight or argue. Alternate translation: “causing people to fight” or “causing people to argue” -26:22 ye74 rc://*/ta/man/translate/figs-simile The words of a gossip are like delicious morsels 0 This speaks of gossip being desirable to listen to as if it were delicious food to eat. Alternate translation: “The words of a gossip are desirable to listen to” or -26:22 rb3s rc://*/ta/man/translate/figs-metaphor they go down into the inner parts of the body 0 This speaks of the words that a gossip says going into a person’s mind and affecting his thoughts as if they were food that was going into his stomach. This sentence is equivalent to [Proverbs 18:8](../18/08.md). Alternate translation: “and they enter a person’s mind and affect his thoughts” -26:23 u5wy rc://*/ta/man/translate/figs-synecdoche so are burning lips and an evil heart 0 This represents a person who has burning lips and an evil heart. Alternate translation: “so is a person who has burning lips and an evil heart” or “so is a person who says nice things but whose heart is evil” -26:23 s94p rc://*/ta/man/translate/figs-metaphor burning lips 0 The word “burning” is a metaphor for “strongly emotional” and the word “lips” is a metonym for “speech.” Alternate translation: “emotional speech” or “saying nice things” (See also: [[rc://*/ta/man/translate/figs-metonymy]]) -26:23 p5hf rc://*/ta/man/translate/figs-metonymy an evil heart 0 The heart represents a person’s thoughts, attitudes, desires, or feelings. Alternate translation: “evil thoughts” or “evil desires” -26:24 rhg2 rc://*/ta/man/translate/figs-metaphor disguises his feelings with his lips 0 Disguising his feelings represents keeping people from knowing what his feelings are. The phrase “his lips” is a metonym for what he says. Alternate translation: “hides his feelings with what he says” or “speaks in such a way that people cannot know his true feelings” (See also: [[rc://*/ta/man/translate/figs-metonymy]]) -26:24 qu8b rc://*/ta/man/translate/figs-metaphor he lays up deceit within himself 0 Being deceitful is spoken of as if he were storing deceit within himself. Possible meanings are that “deceit” refers to lies. Alternate translation: (1) “he likes his many lies” or (2) deceit refers secret plans to harm people. Alternate translation: “he secretly plans to harm people” -26:25 f4gf but do not believe him 0 Alternate translation: “but do not believe what he says” -26:25 q7ln rc://*/ta/man/translate/figs-metaphor for there are seven abominations in his heart 0 The number seven represents completeness. This could mean: (1) “abominations” refers to attitudes that God hates. Alternate translation: “for his heart is completely filled with hateful things” or (2) “abominations” refers to his hatred for people. Alternate translation: “for his heart is completely filled with hatred” -26:26 iv6j rc://*/ta/man/translate/figs-activepassive Though his hatred is covered with deception 0 This can be stated actively. Alternate translation: “Though deception covers his hatred” or “Though he covers his hatred with deception” -26:26 d99d rc://*/ta/man/translate/figs-metaphor Though his hatred is covered with deception 0 Keeping people from knowing that he hates them is spoken of as covering his hatred. Alternate translation: “Though he lies to keep people from knowing that he hates them” or “Though he lies so that people will not know that he hates them” -26:26 slh6 rc://*/ta/man/translate/figs-metaphor his wickedness will be exposed in the assembly 0 Being exposed represents being discovered or becoming known. Alternate translation: “his wickedness will become known in the assembly” or “the assembly will discover his wickedness” (See also: [[rc://*/ta/man/translate/figs-activepassive]]) -26:26 d2jn the assembly 0 Alternate translation: “the community of Israel” -26:27 sg61 rc://*/ta/man/translate/figs-explicit Whoever digs a pit will fall into it 0 It is implied that the person digs the pit as a trap so that someone will fall into it. Alternate translation: “Whoever digs a pit to trap someone will fall into it” or “If someone digs a pit in order to trap someone, the one who dug it will fall into it” -26:27 nj1w rc://*/ta/man/translate/figs-explicit the stone will roll back on the one who pushed it 0 It is implied that the person pushed a large stone so that it would roll downhill and crush someone there. Alternate translation: “if someone pushed a stone so that it would roll downhill and crush someone, the stone will roll back on him instead” or “if someone maked a stone roll so that it would hurt someone, the stone will crush him instead” -26:28 wvw9 rc://*/ta/man/translate/figs-synecdoche A lying tongue hates the people it crushes 0 The phrase “a lying tongue” represents a person who tells lies. Crushing people represents causing them trouble. Alternate translation: “A liar hates those he hurts by his lies” (See also: [[rc://*/ta/man/translate/figs-metaphor]]) +26:intro juh9 0 # Proverbs 26 General Notes\n\n## Structure and formatting\n\n\n6. Hezekiah’s proverbs from Solomon (25:1–29:27)\n * Warnings and admonitions (25:1–27:27)\n * Contrastive wise sayings (28:1–29:27)\n\nChapter 26 continues the section of the book containing proverbs written by Solomon that were copied by scribes during the reign of Hezekiah. This section contains two parts, the first part in [25:1](../25/01.md)–[27:27](../27/27.md) mostly contains proverbs that warn or admonish.\n\n## Important figures of speech in this chapter\n\n### Parallelism\n\nChapters 25–27 mostly contain proverbs in which the second of two parallel clauses completes, emphasizes, or qualifies the idea of the first clause. Chapter 26 contains only this type of parallelism. (See: [[rc://*/ta/man/translate/figs-parallelism]])\n\n### Similes\n\nSolomon uses many different similes in this chapter to warn his readers against acting unwisely. (See: [[rc://*/ta/man/translate/figs-simile]]) +26:1 twld rc://*/ta/man/translate/figs-infostructure כַּ⁠שֶּׁ֤לֶג ׀ בַּ⁠קַּ֗יִץ וְ⁠כַ⁠מָּטָ֥ר בַּ⁠קָּצִ֑יר כֵּ֤ן לֹא־נָאוֶ֖ה לִ⁠כְסִ֣יל כָּבֽוֹד 1 If it would be more natural in your language, you could change the order of these clauses. Alternate translation: “Honor is not suitable for a stupid one, like the snow in the summer and like the rain in the harvest” +26:1 emii rc://*/ta/man/translate/figs-genericnoun כַּ⁠שֶּׁ֤לֶג ׀ בַּ⁠קַּ֗יִץ וְ⁠כַ⁠מָּטָ֥ר בַּ⁠קָּצִ֑יר & לִ⁠כְסִ֣יל 1 Here, **the snow**, **the summer**, **the rain**, **the harvest**, and **a stupid one**, refer to these things and type of people in general. If it would be helpful in your language, you could use more natural expressions. See how you translated **a stupid one** in [10:18](../10/18.md). Alternate translation: “Like any snow in any summer and like any rain in any harvest … for any stupid person” +26:1 w8yc rc://*/ta/man/translate/figs-simile כַּ⁠שֶּׁ֤לֶג ׀ בַּ⁠קַּ֗יִץ וְ⁠כַ⁠מָּטָ֥ר בַּ⁠קָּצִ֑יר 1 The words **Like** and **so** in this verse indicate that Solomon is comparing **snow in the summer** and **rain in the harvest** with **honor** **for a stupid one**. The point is that all three of these are **not suitable** or inappropriate. If it would be helpful in your language, you could make this more explicit. Alternate translation: “Just as the snow in the summer or the rain in the harvest are not suitable” +26:1 k6hw rc://*/ta/man/translate/figs-abstractnouns כָּבֽוֹד 1 See how you translated the abstract noun **honor** in [3:16](../03/16.md). +26:2 fir3 rc://*/ta/man/translate/figs-infostructure כַּ⁠צִּפּ֣וֹר לָ֭⁠נוּד כַּ⁠דְּר֣וֹר לָ⁠ע֑וּף כֵּ֥ן קִֽלְלַ֥ת חִ֝נָּ֗ם לא תָבֹֽא 1 If it would be more natural in your language, you could change the order of these clauses. Alternate translation: “A curse without cause does not come, like the bird for fluttering, like the swallow for flying” +26:2 seaj rc://*/ta/man/translate/figs-genericnoun כַּ⁠צִּפּ֣וֹר לָ֭⁠נוּד כַּ⁠דְּר֣וֹר לָ⁠ע֑וּף כֵּ֥ן קִֽלְלַ֥ת 1 Here, **the bird**, **the swallow**, and **a curse** refer to these things in general. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “Like any bird for fluttering, and like any swallow for flying, so any curse” +26:2 rn2x rc://*/ta/man/translate/figs-simile כַּ⁠צִּפּ֣וֹר לָ֭⁠נוּד כַּ⁠דְּר֣וֹר לָ⁠ע֑וּף 1 The words **As** and **so** in this verse indicate that Solomon is comparing **the bird for fluttering** and **the swallow for flying** with **a curse without cause**. The point is that **a curse** does not affect a person who does not deserve it. If it would be helpful in your language, you could make this more explicit. Alternate translation: “Just like the fluttering bird and the flying swallow do not land” +26:2 dj56 rc://*/ta/man/translate/figs-doublet כַּ⁠צִּפּ֣וֹר לָ֭⁠נוּד כַּ⁠דְּר֣וֹר לָ⁠ע֑וּף 1 The phrases **the bird for fluttering** and **the swallow for flying** mean similar things. Solomon is using the two phrases together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “As birds that are flying around” +26:2 kwky rc://*/ta/man/translate/translate-unknown כַּ⁠דְּר֣וֹר 1 A **swallow** is a small bird that quickly flies back and forth. If your readers would not be familiar with this type of bird, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “as the quickly moving small bird” +26:2 c635 rc://*/ta/man/translate/figs-activepassive לא תָבֹֽא 1 Here, Solomon speaks of a person not being affected by **a curse** as if that **curse** were a person who **does not come**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “does not occur”\n +26:3 m4tl rc://*/ta/man/translate/figs-ellipsis שׁ֣וֹט לַ֭⁠סּוּס מֶ֣תֶג לַ⁠חֲמ֑וֹר וְ֝⁠שֵׁ֗בֶט לְ⁠גֵ֣ו כְּסִילִֽים 1 Solomon is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from the context if it would be clearer in your language. Alternate translation: “A whip is for the horse, a bridle is for the donkey, and a rod is for the back of stupid ones” +26:3 ikbu rc://*/ta/man/translate/figs-genericnoun שׁ֣וֹט לַ֭⁠סּוּס מֶ֣תֶג לַ⁠חֲמ֑וֹר וְ֝⁠שֵׁ֗בֶט לְ⁠גֵ֣ו כְּסִילִֽים 1 **A whip**, **the horse**, **a bridle**, **the donkey**, **a rod**, and **the back** refer to these things and animals in general. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “Whips are for horses, bridles are for donkeys, and rods are for backs of stupid ones” +26:3 v3b7 rc://*/ta/man/translate/figs-simile וְ֝⁠שֵׁ֗בֶט 1 Here, **and** indicates that Solomon is comparing what follows to what he said in the previous clause. Solomon is saying that people must hit **stupid ones** with **a rod** in order to control them, just like they must use a **whip** to control horses and a **bridle** to control donkeys. If it would be helpful in your language, you could state that explicitly. Alternate translation: “in the same way a rod”\n +26:3 le7r rc://*/ta/man/translate/figs-metonymy וְ֝⁠שֵׁ֗בֶט לְ⁠גֵ֣ו 1 See how you translated the same use of **rod for the back** in [10:13](../10/13.md). +26:4-5 c6ut rc://*/ta/man/translate/figs-explicit אַל־תַּ֣עַן כְּ֭סִיל כְּ⁠אִוַּלְתּ֑⁠וֹ & עֲנֵ֣ה כְ֭סִיל כְּ⁠אִוַּלְתּ֑⁠וֹ 1 These two proverbs appear to contradict each other. However, it is best to understand the command in [24:4](../24/04.md) to apply in some situations and the command in [24:5](../24/05.md) to apply in other situations. If it would be helpful in your language, you could state this explicitly. Alternate translation: “In some situations, do not answer a stupid one according to his folly … In other situations, answer a stupid one according to his folly” +26:4 yggv rc://*/ta/man/translate/figs-genericnoun כְּ֭סִיל כְּ⁠אִוַּלְתּ֑⁠וֹ & לּ֥⁠וֹ 1 Here, **a stupid one**, **his**, and **him** refer to a type of person in general, not a specific person. If it would be helpful in your language, you could use more natural expressions. See how you translated **a stupid one** in [10:18](../10/18.md). Alternate translation: “any stupid person according to that person’s folly … that person” +26:4 lbl6 rc://*/ta/man/translate/figs-explicit כְּ⁠אִוַּלְתּ֑⁠וֹ 1 This could mean: (1) **according to** the reasoning of **a stupid one**. Alternate translation: “according to his foolish reasoning” (2) in the same manner as **a stupid one**. Alternate translation: “in a foolish manner” +26:4 fy59 rc://*/ta/man/translate/figs-abstractnouns כְּ⁠אִוַּלְתּ֑⁠וֹ 1 See how you translated the abstract noun **folly** in [5:23](../05/23.md). +26:4 o2q4 rc://*/ta/man/translate/figs-rpronouns תִּשְׁוֶה & גַם־אָֽתָּה 1 Solomon uses the word **yourself** to emphasize how important it is to not **become like** **a stupid one**. Use a way that is natural in your language to indicate this significance. Alternate translation: “even you become like” +26:5 x5nh rc://*/ta/man/translate/figs-genericnoun כְ֭סִיל כְּ⁠אִוַּלְתּ֑⁠וֹ פֶּן־יִהְיֶ֖ה חָכָ֣ם בְּ⁠עֵינָֽי⁠ו 1 Here, **a stupid one**, **his**, and **he** refer to a type of person in general, not a specific person. If it would be helpful in your language, you could use more natural expressions. See how you translated **a stupid one** in [10:18](../10/18.md). Alternate translation: “any stupid person according to that person’s folly, lest that person become wise in that person’s own eyes” +26:5 vfqn rc://*/ta/man/translate/figs-explicit כְ֭סִיל כְּ⁠אִוַּלְתּ֑⁠וֹ 1 See how you translated this phrase in the previous verse. +26:5 q48w rc://*/ta/man/translate/figs-metaphor חָכָ֣ם בְּ⁠עֵינָֽי⁠ו 1 See how you translated the same use of **eyes** in [3:7](../03/07.md). +26:6 yi5n rc://*/ta/man/translate/figs-infostructure מְקַצֶּ֣ה רַ֭גְלַיִם חָמָ֣ס שֹׁתֶ֑ה שֹׁלֵ֖חַ דְּבָרִ֣ים בְּ⁠יַד־כְּסִֽיל 1 If it would be more natural in your language, you could change the order of these clauses. Alternate translation: “One who sends words by the hand of a stupid one is one who cuts off feet, one who drinks violence” +26:6 d764 rc://*/ta/man/translate/figs-genericnoun מְקַצֶּ֣ה רַ֭גְלַיִם חָמָ֣ס שֹׁתֶ֑ה שֹׁלֵ֖חַ דְּבָרִ֣ים בְּ⁠יַד־כְּסִֽיל 1 **One who cuts off**, **one who drinks**, **one who sends**, **the hand**, and **a stupid one** refer to types of people and hands in general, not specific people or a specific **hand**. If it would be helpful in your language, you could use more natural expressions. See how you translated **a stupid one** in [10:18](../10/18.md). Alternate translation: “Any person who cuts off feet, any person who drinks violence, is any person who sends words by any hand of any stupid person” +26:6 ra9k rc://*/ta/man/translate/figs-explicit מְקַצֶּ֣ה רַ֭גְלַיִם חָמָ֣ס שֹׁתֶ֑ה 1 Here, Solomon implies that a person **cuts off** his own **feet** and **drinks violence** against himself. If it would be helpful in your language, you could state this explicitly. Alternate translation: “One who cuts off his own feet, one who drinks violence against himself” +26:6 ky7c rc://*/ta/man/translate/figs-metaphor מְקַצֶּ֣ה רַ֭גְלַיִם חָמָ֣ס שֹׁתֶ֑ה 1 Here, Solomon refers to someone who does something that harms himself as if that person **cuts off** his own **feet** and **drinks violence**. If it would be helpful in your language, you could express the meaning plainly or use a simile. Alternate translation: “One who harms himself” or “Like one who cuts off feet or drinks violence” +26:6 pxmq rc://*/ta/man/translate/figs-doublet מְקַצֶּ֣ה רַ֭גְלַיִם חָמָ֣ס שֹׁתֶ֑ה 1 The phrases **One who cuts off feet** and **one who drinks violence** mean similar things. Solomon is using the two phrases together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “One who does great harm to himself” +26:6 ang1 rc://*/ta/man/translate/figs-metonymy שֹׁלֵ֖חַ דְּבָרִ֣ים 1 Here, Solomon refers to a message that is communicated by using **words**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “is one who sends a message” +26:6 d82z rc://*/ta/man/translate/figs-synecdoche בְּ⁠יַד־כְּסִֽיל 1 Here, **hand** refers to the whole person. If it would be helpful in your language, you could use an equivalent expression from your culture or express the meaning plainly. Alternate translation: “by a stupid one”\n +26:7 ocoe rc://*/ta/man/translate/figs-explicit דַּלְי֣וּ 1 Here, Solomon implies that these **Legs dangle** uselessly because the legs of **a lame one** do not function. If it would be helpful in your language, you could state this explicitly. Alternate translation: “dangle uselessly” +26:7 uz3f rc://*/ta/man/translate/figs-ellipsis וּ֝⁠מָשָׁ֗ל 1 Solomon is leaving out a word that in many languages a clause would need in order to be complete. You could supply this word from the previous clause if it would be clearer in your language. Alternate translation: “and a proverb dangles” +26:7 yhaq rc://*/ta/man/translate/figs-simile וּ֝⁠מָשָׁ֗ל 1 Here, **and** indicates that Solomon is comparing what follows to what he said in the previous clause. Solomon is saying that **a proverb in the mouth of stupid ones** is like the **Legs** of **a lame one** because it is useless. If it would be helpful in your language, you could state that explicitly. Alternate translation: “in the same way a proverb”\n +26:7 m6mr rc://*/ta/man/translate/figs-genericnoun וּ֝⁠מָשָׁ֗ל בְּ⁠פִ֣י 1 Here, **a proverb** and **the mouth** refer to proverbs and mouths in general, not a specific **proverb** or **mouth**. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “any proverb in the mouths of” +26:7 nq9k rc://*/ta/man/translate/figs-metonymy וּ֝⁠מָשָׁ֗ל בְּ⁠פִ֣י 1 Here, **mouth** refers to what a person says by using his **mouth**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “and a proverb spoken by”\n +26:8 u6gq rc://*/ta/man/translate/figs-infostructure כִּ⁠צְר֣וֹר אֶ֭בֶן בְּ⁠מַרְגֵּמָ֑ה כֵּן־נוֹתֵ֖ן לִ⁠כְסִ֣יל כָּבֽוֹד 1 If it would be more natural in your language, you could change the order of these clauses. Alternate translation: “One who gives honor to a stupid one is like tying a stone in a sling” +26:8 ltlz rc://*/ta/man/translate/figs-simile כִּ⁠צְר֣וֹר אֶ֭בֶן בְּ⁠מַרְגֵּמָ֑ה 1 The words **Like** and **so** in this verse indicate that Solomon is comparing **tying a stone in a sling** with giving **honor to a stupid one**. The point is that both of these are useless. If it would be helpful in your language, you could make this more explicit. Alternate translation: “Just as tying a stone in a sling is useless” +26:8 rxau rc://*/ta/man/translate/translate-unknown כִּ⁠צְר֣וֹר אֶ֭בֶן בְּ⁠מַרְגֵּמָ֑ה 1 A **sling** is a weapon used to throw **a stone** at someone. This means that **tying a stone in a sling** would make that **sling** useless. If your readers would not be familiar with this type of weapon, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “Like tying an arrow to a bow” or “Like a weapon that cannot hurt anyone” +26:8 fy3g rc://*/ta/man/translate/figs-metaphor נוֹתֵ֖ן & כָּבֽוֹד 1 Here, Solomon refers to honoring someone as if **honor** were an object that someone **gives** to someone else. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “is one who honors” +26:8 ab0k rc://*/ta/man/translate/figs-genericnoun לִ⁠כְסִ֣יל 1 See how you translated **a stupid one** in [10:18](../10/18.md). +26:9 z794 rc://*/ta/man/translate/figs-synecdoche ח֭וֹחַ עָלָ֣ה בְ⁠יַד־שִׁכּ֑וֹר 1 This could refer to: (1) a thorn pricking the hand of **a drunkard**. Alternate translation: “A thorn pricking the hand of a drunkard” (2) **a drunkard** picking up a thorn bush to swing it at people, in which case the word translated at **thorn** would refer to a thorn bush. Alternate translation: “A thorn bush waved around in the hand of a drunkard” +26:9 tx2l rc://*/ta/man/translate/figs-ellipsis וּ֝⁠מָשָׁ֗ל 1 Solomon is leaving out a word that in many languages a clause would need in order to be complete. You could supply this word from the previous clause if it would be clearer in your language. Alternate translation: “and a proverb goes up” +26:9 l82z rc://*/ta/man/translate/figs-simile וּ֝⁠מָשָׁ֗ל 1 Here, **and** indicates that Solomon is comparing what follows to what he said in the previous clause. Solomon is saying that **a proverb in the mouth of stupid ones** is like **A thorn** that **goes up into the hand of a drunkard** because it is harmful. If it would be helpful in your language, you could state that explicitly. Alternate translation: “in the same way a proverb is harmful” +26:9 dqtz rc://*/ta/man/translate/figs-genericnoun וּ֝⁠מָשָׁ֗ל בְּ⁠פִ֣י כְסִילִֽים 1 See how you translated this clause in [26:7](../26/07.md). +26:10 y3xb rc://*/ta/man/translate/figs-infostructure רַ֥ב מְחֽוֹלֵֽל־כֹּ֑ל וְ⁠שֹׂכֵ֥ר כְּ֝סִ֗יל וְ⁠שֹׂכֵ֥ר עֹבְרִֽים 1 If it would be more natural in your language, you could change the order of these clauses. Alternate translation: “One who hires a stupid one and hires those passing by is like an archer who pierces everyone” +26:10 iy1x rc://*/ta/man/translate/figs-explicit מְחֽוֹלֵֽל־כֹּ֑ל 1 Here, Solomon implies that the **archer** shoots arrows at **everyone** and those arrows pierce them. If it would be helpful in your language, you could state this explicitly. Alternate translation: “who shoots arrows at everyone that pierce them” +26:10 a082 rc://*/ta/man/translate/figs-simile וְ⁠שֹׂכֵ֥ר כְּ֝סִ֗יל וְ⁠שֹׂכֵ֥ר עֹבְרִֽים 1 The word **so** here indicates that Solomon is comparing **An archer who pierces everyone** with **one who hires a stupid one and hires those passing by**. The point is that both of these are dangerous. If it would be helpful in your language, you could make this more explicit. Alternate translation: “so one who hires a stupid one and hires those passing by is dangerous” +26:10 lu8m rc://*/ta/man/translate/figs-genericnoun וְ⁠שֹׂכֵ֥ר כְּ֝סִ֗יל 1 Here, **one who hires** and **a stupid one** refer to types of people in general, not specific people. If it would be helpful in your language, you could use more natural expressions. See how you translated **a stupid one** in [10:18](../10/18.md). Alternate translation: “so is any person who hires any stupid person” +26:11 adrz rc://*/ta/man/translate/figs-infostructure כְּ֭⁠כֶלֶב שָׁ֣ב עַל־קֵא֑⁠וֹ כְּ֝סִ֗יל שׁוֹנֶ֥ה בְ⁠אִוַּלְתּֽ⁠וֹ 1 If it would be more natural in your language, you could change the order of these clauses. Alternate translation: “A stupid one who repeats his folly is like a dog that returns to its vomit” +26:11 dgd2 rc://*/ta/man/translate/figs-genericnoun כְּ֭⁠כֶלֶב שָׁ֣ב עַל־קֵא֑⁠וֹ כְּ֝סִ֗יל שׁוֹנֶ֥ה בְ⁠אִוַּלְתּֽ⁠וֹ 1 Here, **a dog**, **its**, **a stupid one**, and **his** refer to dogs and a type of people in general, not a specific **dog** or person. If it would be helpful in your language, you could use more natural expressions. See how you translated **a stupid one** in [10:18](../10/18.md). Alternate translation: “Like any dog that returns to that dog’s vomit is any stupid person who repeats that person’s own folly” +26:11 xyjx rc://*/ta/man/translate/translate-unknown כְּ֭⁠כֶלֶב 1 A **dog** is an animal that is considered to be unclean and disgusting by Jews and many cultures of the Ancient Near East. Therefore, comparing someone to a dog is insulting. If dogs are unfamiliar to your culture and you have a different animal that is considered unclean and disgusting or whose name is used as an insult, you could use the name of this animal instead.\n +26:11 ioau rc://*/ta/man/translate/figs-explicit שָׁ֣ב עַל־קֵא֑⁠וֹ 1 Here, Solomon implies that the **dog** **returns to its vomit** in order to eat it. If it would be helpful in your language, you could state this explicitly. Alternate translation: “that returns to eat its vomit” +26:11 fjtm rc://*/ta/man/translate/figs-abstractnouns בְ⁠אִוַּלְתּֽ⁠וֹ 1 See how you translated the abstract noun **folly** in [5:23](../05/23.md). +26:12 cxr5 rc://*/ta/man/translate/figs-rquestion רָאִ֗יתָ אִ֭ישׁ חָכָ֣ם בְּ⁠עֵינָ֑י⁠ו 1 Solomon is using the question form to cause his readers to think about what he is saying. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “Consider a man wise in his eyes” +26:12 h6la rc://*/ta/man/translate/figs-genericnoun אִ֭ישׁ חָכָ֣ם בְּ⁠עֵינָ֑י⁠ו & לִ⁠כְסִ֣יל מִמֶּֽ⁠נּוּ 1 Here, **a man**, **his**, **a stupid one**, and **him** refer to types of people in general, not specific people. If it would be helpful in your language, you could use more natural expressions. See how you translated **a stupid one** in [10:18](../10/18.md). Alternate translation: “any person wise in that person’s eyes … for any stupid person than that person” +26:12 zcjq rc://*/ta/man/translate/figs-explicit חָכָ֣ם בְּ⁠עֵינָ֑י⁠ו 1 Here, Solomon implies that this **man** is not actually **wise**. If it would be helpful in your language, you could state this explicitly. Alternate translation: “wise in his eyes who is not really wise” +26:12 tobk rc://*/ta/man/translate/figs-metaphor בְּ⁠עֵינָ֑י⁠ו 1 See how you translated the same use of **eyes** in [3:7](../03/07.md). +26:12 n43z rc://*/ta/man/translate/figs-abstractnouns תִּקְוָ֖ה 1 See how you translated the abstract noun **hope** in [10:28](../10/28.md). +26:13 y1yv rc://*/ta/man/translate/figs-genericnoun עָ֭צֵל 1 See how you translated this phrase in [13:4](../13/04.md).\n\n +26:13 yx1t rc://*/ta/man/translate/figs-quotations אָמַ֣ר & שַׁ֣חַל בַּ⁠דָּ֑רֶךְ אֲ֝רִ֗י בֵּ֣ין הָ⁠רְחֹבֽוֹת 1 If it would be more natural in your language, you could express this as an indirect quotation. See how you translated the similar phrases in [22:13](../22/13.md). Alternate translation: “says that a lion is on the road and a lion is between the open areas” +26:13 xyz8 rc://*/ta/man/translate/figs-explicit אָמַ֣ר 1 In this verse, Solomon implies that what the **lazy one** says is not true. If it would be helpful in your language, you could state this explicitly. Alternate translation: “says falsely” +26:14 bfi2 rc://*/ta/man/translate/translate-unknown הַ֭⁠דֶּלֶת תִּסּ֣וֹב עַל־צִירָ֑⁠הּ 1 A **hinge** is a metal piece attached to a **door** in order to allow the **door** to swing back and forth. If your readers would not be familiar with this type of item, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “The door swings back and forth” or “The door swings open and shut” +26:14 xvjb rc://*/ta/man/translate/figs-ellipsis וְ֝⁠עָצֵ֗ל עַל־מִטָּתֽ⁠וֹ 1 Solomon is leaving out a word that in many languages a clause would need in order to be complete. You could supply this word from the previous clause if it would be clearer in your language. Alternate translation: “and a lazy one turns on his bed” +26:14 xz8x rc://*/ta/man/translate/figs-genericnoun וְ֝⁠עָצֵ֗ל עַל־מִטָּתֽ⁠וֹ 1 See how translated **a lazy one** and **his** in [13:4](../13/04.md). +26:14 uv1d rc://*/ta/man/translate/figs-simile וְ֝⁠עָצֵ֗ל 1 Here, **and** indicates that Solomon is comparing what follows to what he said in the previous clause. Solomon is saying that **a lazy one on his bed** is like a **door** that **turns on its hinge** because both move without going anywhere. If it would be helpful in your language, you could state that explicitly. Alternate translation: “in the same way a lazy one”\n +26:15 j4ce rc://*/ta/man/translate/figs-genericnoun טָ֘מַ֤ן עָצֵ֣ל יָ֭ד⁠וֹ בַּ⁠צַּלָּ֑חַת נִ֝לְאָ֗ה לַֽ⁠הֲשִׁיבָ֥⁠הּ אֶל־פִּֽי⁠ו 1 See how you translated the nearly identical sentence in [19:24](../19/24.md). +26:16 iovd rc://*/ta/man/translate/figs-genericnoun עָצֵ֣ל בְּ⁠עֵינָ֑י⁠ו 1 See how you translated **A lazy one** and **his** in the previous verse. +26:16 mv3h rc://*/ta/man/translate/figs-explicit חָכָ֣ם & בְּ⁠עֵינָ֑י⁠ו 1 Here, Solomon implies that **A lazy one** is not actually wise. If it would be helpful in your language, you could state this explicitly. Alternate translation: “is erroneously wiser in his eyes” +26:16 e6pb rc://*/ta/man/translate/figs-metaphor בְּ⁠עֵינָ֑י⁠ו 1 See how you translated the same use of this phrase in [26:12](../26/12.md). +26:16 rwo1 rc://*/ta/man/translate/figs-nominaladj מִ֝⁠שִּׁבְעָ֗ה 1 Solomon is using the adjective **seven** as a noun to mean **seven** people. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “seven people” +26:16 jlcm rc://*/ta/man/translate/figs-metaphor מִ֝⁠שִּׁבְעָ֗ה 1 Here, **seven** is used to refer to multiple people, not specifically **seven**. In Hebrew, **seven** often symbolizes the idea of completion. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “numerous people” +26:16 d2ba rc://*/ta/man/translate/figs-idiom מְשִׁ֣יבֵי טָֽעַם 1 Here, Solomon refers to people speaking a reply with **discretion** to someone else as if they were returning **discretion**. If it would be helpful in your language, you could express the meaning plainly. See how you translated the similar use of “returns” in [24:26](../24/26.md). Alternate translation: “who speak a discreet reply”\n +26:16 uw82 rc://*/ta/man/translate/figs-abstractnouns טָֽעַם 1 See how you translated the abstract noun **discretion** in [1:4](../01/04.md). +26:17 ui2h rc://*/ta/man/translate/figs-infostructure מַחֲזִ֥יק בְּ⁠אָזְנֵי־כָ֑לֶב עֹבֵ֥ר מִ֝תְעַבֵּ֗ר עַל־רִ֥יב לֹּֽא־לֽ⁠וֹ 1 If it would be more natural in your language, you could change the order of these clauses. Alternate translation: “One who infuriates himself over a dispute not for him is one who grabs the ears of a dog passing by”\n +26:17 xh36 rc://*/ta/man/translate/figs-metaphor מַחֲזִ֥יק בְּ⁠אָזְנֵי־כָ֑לֶב עֹבֵ֥ר 1 In this verse, Solomon refers to someone **who infuriates himself over a dispute not for him** as if that person were **One who grabs the ears of a dog passing by**. Both clauses are examples of a reckless or foolish act. If it would be helpful in your language, you could express the meaning plainly or use a simile. Alternate translation: “One who foolishly harms himself” or “Like one who grabs the ears of a dog passing by”\n +26:17 z69e rc://*/ta/man/translate/figs-explicit מַחֲזִ֥יק בְּ⁠אָזְנֵי־כָ֑לֶב עֹבֵ֥ר 1 Here, Solomon implies that grabbing **the ears of a dog** is a reckless or foolish act because the the dog will react by biting the person. If it would be helpful in your language, you could state this explicitly. Alternate translation: “One who foolishly causes a dog to bite him by grabbing its ears” +26:17 un3n rc://*/ta/man/translate/translate-unknown כָ֑לֶב 1 See how you translated **dog** in [26:11](../26/11.md). +26:17 ul2w עֹבֵ֥ר מִ֝תְעַבֵּ֗ר 1 The word translated as **passing by** can also mean “one passing by,” in which case it would refer to **one who infuriates** and be part of the second clause. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. Alternate translation (preceded by a comma): “is one passing by who infuriates himself”\n +26:17 xrkx לֹּֽא־לֽ⁠וֹ 1 Alternate translation: “not about him” or “that he has nothing to do with” +26:18-19 ubml rc://*/ta/man/translate/translate-versebridge 1 If it would be helpful to your readers, you could combine [26:18](../26/18.md) and [26:19](../26/19.md) into a verse bridge, as the UST does, in order to keep this sentence together. +26:18-19 spv0 rc://*/ta/man/translate/figs-infostructure כְּֽ֭⁠מִתְלַהְלֵהַּ הַ⁠יֹּרֶ֥ה זִקִּ֗ים חִצִּ֥ים וָ⁠מָֽוֶת׃ & כֵּֽן־אִ֭ישׁ רִמָּ֣ה אֶת־רֵעֵ֑⁠הוּ וְ֝⁠אָמַ֗ר הֲֽ⁠לֹא־מְשַׂחֵ֥ק אָֽנִי׃ 1 If it would be more natural in your language, you could change the order of these clauses. Alternate translation: “A man who deceives his neighbor and says, ‘Was I not joking?’ is like an insane one who shoots firebrands, arrows, and death” +26:18 whlp rc://*/ta/man/translate/figs-simile כְּֽ֭⁠מִתְלַהְלֵהַּ הַ⁠יֹּרֶ֥ה זִקִּ֗ים חִצִּ֥ים וָ⁠מָֽוֶת 1 **Like** in this verse and **so** in the next verse indicate that Solomon is comparing **an insane one who shoots arrows, firebrands, and death** with **a man who deceives his neighbor and says, “Was I not joking?”** The point is that these are harmful and dangerous acts. If it would be helpful in your language, you could make this more explicit. Alternate translation: “Just as an insane one who shoots firebrands, arrows, and death is reckless”\n +26:18 xy32 rc://*/ta/man/translate/figs-hendiadys חִצִּ֥ים וָ⁠מָֽוֶת 1 The two words **arrows** and **death** express a single idea. The word **death** describes a characteristic of the **arrows**. If it would be more natural in your language, you could express this meaning in a different way. Alternate translation: “and arrows that kill” +26:19 id5c rc://*/ta/man/translate/figs-gendernotations אִ֭ישׁ & רֵעֵ֑⁠הוּ 1 Although the terms **man** and **his** are masculine, Solomon is using these words in a generic sense that includes both men and women. If it would be helpful in your language, you could use phrases that makes this clear. Alternate translation: “is a person … that person’s neighbor”\n +26:19 g1qd rc://*/ta/man/translate/figs-rquestion וְ֝⁠אָמַ֗ר הֲֽ⁠לֹא־מְשַׂחֵ֥ק אָֽנִי 1 Here, **a man who deceives** is using this question to emphasize that he was **joking**. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “and says, ‘Just kidding!’” +26:19 picc rc://*/ta/man/translate/figs-quotations וְ֝⁠אָמַ֗ר הֲֽ⁠לֹא־מְשַׂחֵ֥ק אָֽנִי 1 If it would be more natural in your language, you could express this as an indirect quotation. Alternate translation: “and say that you were joking”\n +26:20 ivv3 rc://*/ta/man/translate/figs-explicit בְּ⁠אֶ֣פֶס 1 Here, **end** refers to a lack of **wood pieces**. If it would be helpful in your language, you could state this explicitly. See how you translated the similar use of **With the end of** in [14:28](../14/28.md). Alternate translation: “With the lack of”\n +26:20 von8 rc://*/ta/man/translate/figs-simile וּ⁠בְ⁠אֵ֥ין 1 Here, **and** indicates that Solomon is comparing what follows to what he said in the previous clause. In the same way that **a fire goes out** when there are no **wood pieces**, **a quarrel** stops when there is no **murmerer**. If it would be helpful in your language, you could state that explicitly. Alternate translation: “similarly, when there is no”\n +26:20 jlco rc://*/ta/man/translate/figs-personification יִשְׁתֹּ֥ק מָדֽוֹן 1 Here, Solomon speaks of **a quarrel** ceasing as if it were a person who **becomes silent**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “a quarrel ceases”\n +26:20 hk7l rc://*/ta/man/translate/figs-abstractnouns מָדֽוֹן 1 See how you translated the abstract noun **quarrel** in [15:18](../15/18.md). +26:21 l2ug rc://*/ta/man/translate/figs-explicit פֶּחָ֣ם לְ֭⁠גֶחָלִים וְ⁠עֵצִ֣ים לְ⁠אֵ֑שׁ 1 Solomon assumes that his readers will understand that **Charcoal** helps **burning coals** burn and **wood** helps **fire** burn. You could include this information if that would be helpful to your readers. Alternate translation: “Charcoal helps coals burn and wood helps fire burn” +26:21 bl4i rc://*/ta/man/translate/figs-simile וְ⁠אִ֥ישׁ מדונים 1 Here, **so** indicates that Solomon is comparing what follows to what he said in the previous clause. In the same way that **Charcoal** helps **burning coals** burn and **wood** helps **fire** burn, **a man of quarrels** produces disputes among other people. If it would be helpful in your language, you could state that explicitly. Alternate translation: “in the same way, a man of quarrels”\n +26:21 vqtp rc://*/ta/man/translate/figs-genericnoun וְ⁠אִ֥ישׁ מדונים & רִֽיב 1 Here, **a man of quarrels** and **a dispute** refer to a type of people and disputes in general, not a specific **man** or **dispute**. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “and any person of quarrels … any dispute” +26:21 yxin rc://*/ta/man/translate/figs-possession וְ⁠אִ֥ישׁ מדונים 1 Here, Solomon is using the possessive form to describe a **man** who is characterized by **quarrels**. See how you translated “a woman of quarrels” in [21:9](../21/09.md). +26:21 ud8h rc://*/ta/man/translate/figs-metaphor לְ⁠חַרְחַר־רִֽיב 1 Here, Solomon refers to causing a **dispute** to continue as if it were a fire that someone keeps **kindling**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “is to causing people to keep disputing” +26:21 gw82 rc://*/ta/man/translate/figs-abstractnouns רִֽיב 1 See how you translated the abstract nouns **dispute** in [15:18](../15/18.md). +26:22 ye74 rc://*/ta/man/translate/figs-simile דִּבְרֵ֣י נִ֭רְגָּן כְּ⁠מִֽתְלַהֲמִ֑ים וְ֝⁠הֵ֗ם יָרְד֥וּ חַדְרֵי־בָֽטֶן 1 See how you translated the identical sentence in [18:8](../18/08.md). +26:23 xdr5 rc://*/ta/man/translate/figs-infostructure כֶּ֣סֶף סִ֭יגִים מְצֻפֶּ֣ה עַל־חָ֑רֶשׂ שְׂפָתַ֖יִם דֹּלְקִ֣ים וְ⁠לֶב־רָֽע 1 If it would be more natural in your language, you could change the order of these clauses. Alternate translation: “Burning lips and a heart of evil are silver of dross overlaid on a clay vessel”\n +26:23 xpc9 rc://*/ta/man/translate/figs-metaphor כֶּ֣סֶף סִ֭יגִים מְצֻפֶּ֣ה עַל־חָ֑רֶשׂ 1 Here, Solomon refers to **burning lips and a heart of evil** as if they are **Silver of dross overlaid on a clay vessel**. The point is that both are deceptive. If it would be helpful in your language, you could express the meaning plainly or use a simile. Alternate translation: “Very deceptive” or “Like silver of dross overlaid on a clay vessel”\n +26:23 luyq rc://*/ta/man/translate/figs-possession כֶּ֣סֶף סִ֭יגִים 1 Here, Solomon is using the possessive form to describe **dross** that is removed from **silver** when someone refines it. If your language would not use the possessive form for this, you could use a different expression. Alternate translation: “Dross from silver” +26:23 pe1u rc://*/ta/man/translate/figs-activepassive מְצֻפֶּ֣ה 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “that someone has overlaid” +26:23 uslg rc://*/ta/man/translate/figs-explicit שְׂפָתַ֖יִם דֹּלְקִ֣ים וְ⁠לֶב־רָֽע 1 Here, **and** indicates that someone has both **burning lips and a heart of evil** at the same time. If it would be helpful in your language, you could state this explicitly. Alternate translation: “are burning lips with a heart of evil” +26:23 u5wy rc://*/ta/man/translate/figs-metonymy שְׂפָתַ֖יִם דֹּלְקִ֣ים 1 See how you translated the same use of **lips** in [10:18](../10/18.md). +26:23 w4s3 rc://*/ta/man/translate/figs-metaphor דֹּלְקִ֣ים 1 Here, Solomon refers to something emotional and fervent as if it were **burning**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “passionate” +26:23 y2n7 rc://*/ta/man/translate/figs-possession וְ⁠לֶב־רָֽע 1 Here, Solomon is using the possessive form to describe a **heart** that is characterized by **evil**. If your language would not use the possessive form for this, you could use a different expression. Alternate translation: “and an evil heart” +26:23 p5hf rc://*/ta/man/translate/figs-metonymy וְ⁠לֶב 1 See how you translated the same use of **heart** in [2:2](../02/02.md). +26:24 qyht rc://*/ta/man/translate/figs-genericnoun בִּ֭שְׂפָתָיו יִנָּכֵ֣ר שׂוֹנֵ֑א וּ֝⁠בְ⁠קִרְבּ֗⁠וֹ יָשִׁ֥ית מִרְמָֽה 1 Here, **his**, **one who hates**, **himself**, **him**, and **he** refer to a type of person in general, not a specific person. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “With the lips of any person who hates, that person disguises himself, but that person sets deceit within that person” +26:24 mbaz rc://*/ta/man/translate/figs-metonymy בִּ֭שְׂפָתָיו 1 See how you translated the same use of **lips** in the previous verse. +26:24 hqop rc://*/ta/man/translate/figs-metaphor יִנָּכֵ֣ר & וּ֝⁠בְ⁠קִרְבּ֗⁠וֹ 1 Here, **himself** and **within him** refer to what the **one who hates** is thinking. If it would be helpful in your language, you could state this explicitly. Alternate translation: “disguises what he is thinking, but in his mind” +26:24 qu8b rc://*/ta/man/translate/figs-metaphor יָשִׁ֥ית מִרְמָֽה 1 Here, Solomon speaks of the **one who hates** planning how to deceive someone as if **deceit** were an object that **he sets** **within him**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “he secretly plans to deceive” +26:24 qn7b rc://*/ta/man/translate/figs-explicit מִרְמָֽה 1 Here, Solomon implies that the **one who hates** plans to deceive the person he **hates**. If it would be helpful in your language, you could state this explicitly. Alternate translation: “deceit for the one he hates” +26:25 due1 rc://*/ta/man/translate/figs-genericnoun יְחַנֵּ֣ן ק֭וֹל⁠וֹ & בּ֑⁠וֹ & בְּ⁠לִבּֽ⁠וֹ 1 In this verse, **he**, **his**, and **him** refer to the type of person “who hates,” as stated in the previous verse. See how you translated these words in the previous verse. +26:25 f4gf rc://*/ta/man/translate/figs-metonymy ק֭וֹל⁠וֹ 1 Here, **voice** refers to what the person says. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “what he says” +26:25 q7ln rc://*/ta/man/translate/figs-metaphor שֶׁ֖בַע תּוֹעֵב֣וֹת 1 Here, Solomon uses **seven** to refer to multiple **abominations**, not specifically **seven**. See how you translated **seven abominations** in [6:16](../06/16.md). +26:25 ji1n rc://*/ta/man/translate/figs-explicit תּוֹעֵב֣וֹת 1 As in the rest of Proverbs, **abominations** here refers to what Yahweh considers to be **abominations**. If it would be helpful in your language, you could state this explicitly. Alternate translation: “what is abominable to Yahweh” +26:25 opc7 rc://*/ta/man/translate/figs-metonymy בְּ⁠לִבּֽ⁠וֹ 1 See how you translated **in his heart** in [6:14](../06/14.md). +26:26 iv6j rc://*/ta/man/translate/figs-activepassive תִּכַּסֶּ֣ה שִׂ֭נְאָה בְּ⁠מַשָּׁא֑וֹן 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “Guile covers hatred” +26:26 yroj rc://*/ta/man/translate/figs-abstractnouns שִׂ֭נְאָה בְּ⁠מַשָּׁא֑וֹן 1 If your language does not use abstract nouns for the ideas of **Hatred** and **guile**, you could express the same ideas in other ways. See how you translated the abstract noun **hatred** in [10:12](../10/12.md). Alternate translation: “Hating someone … by deceiving others” +26:26 mi17 rc://*/ta/man/translate/figs-explicit שִׂ֭נְאָה 1 Solomon implies that this **Hatred** belongs to the person with “a heart of evil,” who is described in [26:23](../26/23.md)–[26](../26/26.md). If it would be helpful in your language, you could state this explicitly. Alternate translation: “His hatred” +26:26 k29q rc://*/ta/man/translate/figs-metaphor תִּכַּסֶּ֣ה & תִּגָּלֶ֖ה 1 Here, Solomon refers to **Hatred** being concealed as if it were an object that **is covered** and **evil** being revealed as if it were an object that is **uncovered**. If it would be helpful in your language, you could express the meaning plainly. See how you translated the same use of “covers” in [10:6](../10/06.md). Alternate translation: “is concealed … will be revealed”\n +26:26 ui66 rc://*/ta/man/translate/grammar-connect-logic-contrast תִּגָּלֶ֖ה רָעָת֣⁠וֹ בְ⁠קָהָֽל 1 This clause is a strong contrast to the previous clause. In your translation, indicate this strong contrast in a way that is natural in your language. Alternate translation: “however, his evil will be uncovered in the assembly” +26:26 u8yo rc://*/ta/man/translate/figs-activepassive תִּגָּלֶ֖ה רָעָת֣⁠וֹ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “people will discover his evil” +26:26 d99d rc://*/ta/man/translate/figs-abstractnouns רָעָת֣⁠וֹ 1 See how you translated the abstract noun **evil** in [1:16](../01/16.md). +26:27 gs4c rc://*/ta/man/translate/figs-metonymy כֹּֽרֶה־שַּׁ֭חַת בָּ֣⁠הּ יִפֹּ֑ל 1 Here, Solomon uses **One who digs a pit** to refer to anyone who tries to harm another person and **fall into it** to refer to that person being harmed as a result. If it would be helpful in your language, you could express the meaning carefully or use a simile. Alternate translation: “One who tries to harm someone will be harmed instead” or “One who tries to harm someone is like one who digs a pit and falls into it” +26:27 srdw rc://*/ta/man/translate/figs-explicit כֹּֽרֶה־שַּׁ֭חַת בָּ֣⁠הּ יִפֹּ֑ל 1 Here, Solomon implies that the person **digs a pit** in order to trap someone in it, but then ends up falling **into** that pit himself. If it would be helpful in your language, you could state this explicitly. Alternate translation: “One who digs a pit to trap someone will fall into that pit” +26:27 hbz4 rc://*/ta/man/translate/figs-genericnoun כֹּֽרֶה־שַּׁ֭חַת & וְ⁠גֹ֥לֵ֥ל אֶ֝בֶן אֵלָ֥י⁠ו 1 **One who digs a pit**, **one who rolls a stone**, and **him** refer to types of people in general, not specific people. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “Any person who digs a pit … and any person who rolls a stone … to that person” +26:27 t2t1 rc://*/ta/man/translate/figs-metonymy וְ⁠גֹ֥לֵ֥ל אֶ֝בֶן אֵלָ֥י⁠ו תָּשֽׁוּב 1 Here, Solomon uses **one who rolls a stone** to refer to anyone who tries to harm another person and **come back to him** to refer to that person being harmed as a result. If it would be helpful in your language, you could express the meaning carefully or use a simile. Alternate translation: “and one who tries to harm someone will be harmed instead” or “One who tries to harm someone is like one who rolls a stone and the stone comes back to him” +26:27 nj1w rc://*/ta/man/translate/figs-explicit וְ⁠גֹ֥לֵ֥ל אֶ֝בֶן 1 Here, Solomon implies that the person pushed a large **stone** up a hill so that it would roll down and crush someone. If it would be helpful in your language, you could state this explicitly. Alternate translation: “and one who rolls a stone up a hill so that it will roll down and crush someone” +26:27 op14 rc://*/ta/man/translate/figs-explicit אֵלָ֥י⁠ו תָּשֽׁוּב 1 Here, Solomon implies that the person will be crushed by the **stone** that he rolled up a hill. If it would be helpful in your language, you could state this explicitly. Alternate translation: “it will roll down and crush him” +26:28 wvw9 rc://*/ta/man/translate/figs-possession לְֽשׁוֹן־שֶׁ֭קֶר 1 Here, Solomon is using the possessive form to describe a **tongue** that is characterized by **falsehood**. If your language would not use the possessive form for this, you could use a different expression. See how you translated the similar use of this phrase in [6:17](../06/17.md). Alternate translation: “A false tongue” +26:28 cbvf rc://*/ta/man/translate/figs-synecdoche לְֽשׁוֹן & דַכָּ֑י⁠ו 1 Here, **tongue** and **its** refers to the person who is speaking. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “A person speaking with … that person’s oppressed ones”\n +26:28 dqyc rc://*/ta/man/translate/figs-synecdoche וּ⁠פֶ֥ה חָ֝לָ֗ק 1 Here, **mouth** refers to the person who is speaking. If it would be helpful in your language, you could express the meaning plainly. See how you translated the same use of **mouth** in [4:5](../04/05.md). Alternate translation: “and a person who speaks smoothly” +26:28 qdpg rc://*/ta/man/translate/figs-metaphor חָ֝לָ֗ק 1 Here, Solomon speaks of this person speaking flatteringly as if he were making what he says **smooth**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “flattering”\n +26:28 gk1h rc://*/ta/man/translate/figs-abstractnouns מִדְחֶֽה 1 See how you translated the abstract noun **calamity** in [1:26](../01/26.md). 27:intro ec7g 0 # Proverbs 27 General Notes\n\n## Structure and formatting\n\nChapter 27 continues the second section of the book (Chapter 25–29) which is attributed to Solomon.\n\n## Special concepts in this chapter\n\n### Themes\n\nThere are individual proverbs that run along common themes, often including contrasting elements: wise/foolish, money, lazy/diligent, truth telling, wicked/righteous, sluggard, pride/humility, integrity/crookedness. (See: [[rc://*/tw/dict/bible/kt/wise]], [[rc://*/tw/dict/bible/kt/foolish]] and [[rc://*/tw/dict/bible/kt/evil]] and [[rc://*/tw/dict/bible/kt/righteous]]) 27:1 f85w rc://*/ta/man/translate/figs-explicit Do not boast about tomorrow 0 This is a warning not to brag about what you expect to happen tomorrow. This can be stated clearly. Alternate translation: “Do not speak proudly about your plans for tomorrow” 27:1 t368 rc://*/ta/man/translate/figs-metaphor what a day may bring 0 Something happening on a certain day is spoken of as if the day were to bring that event. Alternate translation: “what will happen on a day” or “what will happen tomorrow” From 197c9d9bb7972656f2d0a87b35172799ae6b64c9 Mon Sep 17 00:00:00 2001 From: pjoakes Date: Tue, 29 Aug 2023 16:22:46 +0000 Subject: [PATCH 094/127] Merge pjoakes-tc-create-1 into master by pjoakes (#3497) Co-authored-by: pjoakes Co-committed-by: pjoakes --- tn_TIT.tsv | 5 +++-- 1 file changed, 3 insertions(+), 2 deletions(-) diff --git a/tn_TIT.tsv b/tn_TIT.tsv index 345600281d..9d740ec5c5 100644 --- a/tn_TIT.tsv +++ b/tn_TIT.tsv @@ -93,6 +93,7 @@ front:intro m2jl 0 # Introduction to Titus\n\n## Part 1: General Introduction 2:7 ym6x τύπον καλῶν ἔργων 1 Alternate translation: “as an example of one who does right and proper things” 2:7 blcl rc://*/ta/man/translate/figs-ellipsis ἐν τῇ διδασκαλίᾳ ἀφθορίαν, σεμνότητα 1 Paul is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “In your teaching, present yourself with incorruption, dignity” 2:7 cp3t rc://*/ta/man/translate/figs-abstractnouns ἐν τῇ διδασκαλίᾳ ἀφθορίαν, σεμνότητα 1 If your language does not use abstract nouns for the ideas of **incorruption** and **dignity**, you could express the same ideas in another way. Alternate translation: “In your teaching, be honest and serious” +2:7 gy0b rc://*/ta/man/translate/figs-doublenegatives ἀφθορίαν 1 If it would be clearer in your language, you could use a positive expression to translate this double negative word that consists of the negative prefix **in-** and the negative word **corruption**. Alternate translation: “honesty” or “integrity” 2:8 xy14 rc://*/ta/man/translate/figs-metaphor ὑγιῆ 1 Here the word **sound** applies to Titus's **message** and means “accurate” or “correct,” as it does in [Titus 1:9](../01/09) and [2:1](../02/01) where it also applies to teaching. Alternate translation: “correct” or “true” 2:8 qe1k rc://*/ta/man/translate/grammar-connect-logic-goal ἵνα 1 Here, **so that** indicates that what follows is a purpose of what came before. Having a sound message will make any opponent ashamed of opposing such a message. Use a connector in your language that makes it clear that what follows is a purpose of what came before. Alternate translation: “in that way” 2:8 xt6v rc://*/ta/man/translate/figs-hypo ἵνα ὁ ἐξ ἐναντίας ἐντραπῇ 1 This presents a hypothetical situation in which someone opposes Titus and then becomes ashamed for having done so. Alternate translation: “so that if anyone opposes you, he may be ashamed” or “so that when people oppose you, they may be ashamed” @@ -110,8 +111,8 @@ front:intro m2jl 0 # Introduction to Titus\n\n## Part 1: General Introduction 2:11 tlbm rc://*/ta/man/translate/grammar-connect-logic-result γὰρ 1 The word translated as **For** indicates that what follows is a reason for what came before. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation: “They should do this because” 2:11 gp2z rc://*/ta/man/translate/figs-personification ἐπεφάνη & ἡ χάρις τοῦ Θεοῦ 1 Paul speaks of **the grace of God** as if it were a person who has arrived. See the UST for other ways to express this. Alternate translation: “God is now offering his grace” 2:11 czny rc://*/ta/man/translate/figs-abstractnouns ἐπεφάνη γὰρ ἡ χάρις τοῦ Θεοῦ 1 If your language does not use an abstract noun for the idea of **grace**, you could express the same idea in another way. Alternate translation: “For God has been extremely kind” -2:11 n08x rc://*/ta/man/translate/figs-personification σωτήριος πᾶσιν ἀνθρώποις 1 Here the word **salvific** describes God's **grace**, meaning that it is like a person who has the characteristic of saving people. Alternate translation: “able to save all men” or “working to save all men” -2:11 r94i rc://*/ta/man/translate/figs-gendernotations πᾶσιν ἀνθρώποις 1 Although the term **men** is masculine, Paul is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “all people” +2:11 n08x rc://*/ta/man/translate/figs-personification σωτήριος πᾶσιν ἀνθρώποις 1 Here the word **salvific** describes God's **grace**, meaning that it is like a person who has the characteristic of saving people. Alternate translation: “able to save all men” or “working to save all men” or “bringing salvation for all men” +2:11 r94i rc://*/ta/man/translate/figs-gendernotations πᾶσιν ἀνθρώποις 1 Although the term **men** is masculine, Paul is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “for all people” 2:12 qy8k rc://*/ta/man/translate/figs-personification παιδεύουσα ἡμᾶς 1 Paul speaks of the grace of God (2:11) as if it were a person who trains other people how to live holy lives. Alternate translation: “by which God trains us” 2:12 abce rc://*/ta/man/translate/figs-exclusive ἡμᾶς 1 Here, **us** includes Paul, Titus, and all believers. 2:12 lxb3 rc://*/ta/man/translate/figs-abstractnouns τὴν ἀσέβειαν 1 If your language does not use an abstract noun for the idea of **godlessness**, you could express the same idea in another way. Alternate translation: “things that dishonor God” From 51b651645da33f599534e6b6063be12e28544650 Mon Sep 17 00:00:00 2001 From: pjoakes Date: Tue, 29 Aug 2023 19:20:55 +0000 Subject: [PATCH 095/127] Merge pjoakes-tc-create-1 into master by pjoakes (#3500) Co-authored-by: pjoakes Co-committed-by: pjoakes --- tn_TIT.tsv | 2 +- 1 file changed, 1 insertion(+), 1 deletion(-) diff --git a/tn_TIT.tsv b/tn_TIT.tsv index 9d740ec5c5..1459dbce9d 100644 --- a/tn_TIT.tsv +++ b/tn_TIT.tsv @@ -92,7 +92,7 @@ front:intro m2jl 0 # Introduction to Titus\n\n## Part 1: General Introduction 2:7 x73u σεαυτὸν παρεχόμενος 1 Alternate translation: “show yourself to be” or “you yourself must serve as” 2:7 ym6x τύπον καλῶν ἔργων 1 Alternate translation: “as an example of one who does right and proper things” 2:7 blcl rc://*/ta/man/translate/figs-ellipsis ἐν τῇ διδασκαλίᾳ ἀφθορίαν, σεμνότητα 1 Paul is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “In your teaching, present yourself with incorruption, dignity” -2:7 cp3t rc://*/ta/man/translate/figs-abstractnouns ἐν τῇ διδασκαλίᾳ ἀφθορίαν, σεμνότητα 1 If your language does not use abstract nouns for the ideas of **incorruption** and **dignity**, you could express the same ideas in another way. Alternate translation: “In your teaching, be honest and serious” +2:7 cp3t rc://*/ta/man/translate/figs-abstractnouns ἐν τῇ διδασκαλίᾳ ἀφθορίαν, σεμνότητα 1 If your language does not use abstract nouns for the ideas of **incorruption** and **dignity**, you could express the same ideas in another way. Alternate translation: “In your teaching, be uncorrupted, dignified” or “In your teaching, be honest and serious” 2:7 gy0b rc://*/ta/man/translate/figs-doublenegatives ἀφθορίαν 1 If it would be clearer in your language, you could use a positive expression to translate this double negative word that consists of the negative prefix **in-** and the negative word **corruption**. Alternate translation: “honesty” or “integrity” 2:8 xy14 rc://*/ta/man/translate/figs-metaphor ὑγιῆ 1 Here the word **sound** applies to Titus's **message** and means “accurate” or “correct,” as it does in [Titus 1:9](../01/09) and [2:1](../02/01) where it also applies to teaching. Alternate translation: “correct” or “true” 2:8 qe1k rc://*/ta/man/translate/grammar-connect-logic-goal ἵνα 1 Here, **so that** indicates that what follows is a purpose of what came before. Having a sound message will make any opponent ashamed of opposing such a message. Use a connector in your language that makes it clear that what follows is a purpose of what came before. Alternate translation: “in that way” From 06b38c48a6435be81995fef4cceb4283d6e5a70c Mon Sep 17 00:00:00 2001 From: stephenwunrow Date: Tue, 29 Aug 2023 20:58:27 +0000 Subject: [PATCH 096/127] Merge stephenwunrow-tc-create-1 into master by stephenwunrow (#3493) Co-authored-by: stephenwunrow Co-committed-by: stephenwunrow --- tn_MAT.tsv | 12 ++-- tn_MRK.tsv | 194 +++++++++++++++++++++++++++++++++++++++-------------- 2 files changed, 149 insertions(+), 57 deletions(-) diff --git a/tn_MAT.tsv b/tn_MAT.tsv index b80c4ff2bc..f34e3ef164 100644 --- a/tn_MAT.tsv +++ b/tn_MAT.tsv @@ -299,11 +299,11 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 4:4 d010 rc://*/ta/man/translate/figs-genericnoun ὁ ἄνθρωπος 1 The word **Man** represents people in general, not one particular man. If it would be helpful in your language, you could use a different expression. Alternate translation: “Humans” 4:4 d5tw rc://*/ta/man/translate/figs-gendernotations ὁ ἄνθρωπος 1 Although the term **Man** is masculine, the author of the quotation is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “Man and woman” or “A person” 4:4 xbai rc://*/ta/man/translate/figs-metonymy ἄρτῳ 1 Here, **bread** represents food and eating in general. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “food” or “eating” -4:4 wuqm rc://*/ta/man/translate/figs-ellipsis ἀλλ’ ἐπὶ 1 The author of the quotation is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “he will live by” +4:4 wuqm rc://*/ta/man/translate/figs-ellipsis ἀλλ’ ἐπὶ 1 The author of the quotation is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “but he will live by” 4:4 rzh4 rc://*/ta/man/translate/figs-metonymy παντὶ ῥήματι 1 The author of the quotation is using the term **word** to mean a message spoken in words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “every message” or “everything” 4:4 jl6f rc://*/ta/man/translate/figs-idiom ἐκπορευομένῳ διὰ στόματος Θεοῦ 1 Here, the phrase **coming through the mouth of God** indicates that God is the one speaking **every word**. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternative translation: “that God has spoken” or “that God says” 4:5 qhg2 rc://*/ta/man/translate/translate-tense παραλαμβάνει 1 To call attention to a development in the story, Matthew uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “took” -4:5 x6i4 rc://*/ta/man/translate/figs-explicit τὸ πτερύγιον τοῦ ἱεροῦ 1 Here, the phrase **highest point** could refer to: (1) the top part of the roof. Alternate translation: “the roof top of the temple” (2) the edge of the roof. Alternate translation: “the edge of the temple’s roof” +4:5 x6i4 rc://*/ta/man/translate/figs-explicit τὸ πτερύγιον τοῦ ἱεροῦ 1 Here, the phrase **highest point** could refer to: (1) the top part of the roof. Alternate translation: “the top of the roof of the temple” (2) the edge of the roof. Alternate translation: “the edge of the temple’s roof” 4:6 z1xx rc://*/ta/man/translate/writing-quotations λέγει αὐτῷ 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “he tells him” 4:6 bbx1 rc://*/ta/man/translate/translate-tense λέγει 1 To call attention to a development in the story, Matthew uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “said” 4:6 wgtk rc://*/ta/man/translate/grammar-connect-condition-hypothetical εἰ Υἱὸς εἶ τοῦ Θεοῦ, βάλε σεαυτὸν κάτω 1 The devil is suggesting that this is a hypothetical condition, that the angels will only rescue Jesus if Jesus is **the Son of God**. The devil is speaking as if it is uncertain who Jesus is in order to challenge him to throw himself down to prove that he really is the Son of God. Use a natural form in your language for introducing something that could be true. Alternate translation: “Prove that you are the Son of God by throwing yourself down” @@ -350,7 +350,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 4:15 egx6 rc://*/ta/man/translate/figs-metonymy γῆ Ζαβουλὼν καὶ γῆ Νεφθαλείμ, ὁδὸν θαλάσσης, πέραν τοῦ Ἰορδάνου, Γαλιλαία τῶν ἐθνῶν 1 Here, the areas that Isaiah refers to represent the people who live in those areas. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “The people who live in the land of Zebulun and the land of Naphtali, the people who live on the way of the sea, beyond the Jordan, the people who live in Galilee of the Gentiles” 4:15 hbg7 rc://*/ta/man/translate/figs-parallelism γῆ Ζαβουλὼν καὶ γῆ Νεφθαλείμ, ὁδὸν θαλάσσης, πέραν τοῦ Ἰορδάνου, Γαλιλαία τῶν ἐθνῶν 1 Each of the three lines of poetry in this verse gives a different description of the same area. Hebrew poetry was based on this kind of repetition, and it would be good to show this to your readers by including all three descriptions in your translation rather than combining them. However, if it would be helpful to your readers, you could connect the phrases with a word or phrase that indicates that these lines are all descriptions of one place. Alternate translation: “The land of Zebulun and the land of Naphtali, which is the way of the sea, beyond the Jordan, which is Galilee of the Gentiles” 4:15 se2r rc://*/ta/man/translate/figs-explicit ὁδὸν θαλάσσης 1 The phrase **the way of the sea** could refer to: (1) areas near **the sea** of Galilee. Alternate translation: “the areas around the Sea of Galilee” (2) a road that ended at the Mediterranean **sea**. Alternate translation: “the road that goes to the Mediterranean sea” -4:15 d8ut rc://*/ta/man/translate/figs-explicit πέραν τοῦ Ἰορδάνου 1 Here Isaiah could be referring to: (1) areas to the west of the Jordan River. Alternate translation: “the western side of the Jordan” (2) areas to the east of the Jordan River. Alternate translation: "the eastern side of the Jordan” +4:15 d8ut rc://*/ta/man/translate/figs-explicit πέραν τοῦ Ἰορδάνου 1 Here Isaiah could be referring to: (1) areas to the west of the Jordan River. Alternate translation: “on the western side of the Jordan” (2) areas to the east of the Jordan River. Alternate translation: ”on the eastern side of the Jordan” 4:15 uv17 rc://*/ta/man/translate/figs-possession Γαλιλαία τῶν ἐθνῶν 1 Here, Isaiah is using the possessive form to describe **Galilee** as a place where **Gentiles** live. If this is not clear in your language, you could express the idea in another way. Alternate translation: “Galilee, home of Gentiles” 4:16 fsl6 rc://*/ta/man/translate/figs-parallelism ὁ λαὸς ὁ καθήμενος ἐν σκοτίᾳ φῶς εἶδεν μέγα, καὶ τοῖς καθημένοις ἐν χώρᾳ καὶ σκιᾷ θανάτου, φῶς ἀνέτειλεν αὐτοῖς 1 These two clauses mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. Hebrew poetry was based on this kind of repetition, and it would be good to show this to your readers by including both phrases in your translation rather than combining them. However, if it would be helpful to your readers, you could connect the phrases with a word other than **and** in order to show that the second phrase is repeating the first one, not saying something additional. Alternate translation: “the people sitting in darkness have seen a great light; yes, to the ones sitting in the region and shadow of death, upon them has a light arisen” 4:16 h2xr rc://*/ta/man/translate/figs-exmetaphor ὁ λαὸς ὁ καθήμενος ἐν σκοτίᾳ φῶς εἶδεν μέγα, καὶ τοῖς καθημένοις ἐν χώρᾳ καὶ σκιᾷ θανάτου, φῶς ἀνέτειλεν αὐτοῖς 1 Here Isaiah refers to sin, trouble, and hopelessness as if they were **darkness** and the **shadow of death**. He refers to God’s deliverance and salvation as if it were **a great light**. If possible, preserve these metaphors or express them in simile form. Alternate translation: “the people sitting in spiritual darkness have seen the great light of God’s salvation, and to the ones sitting in the region and shadow where there is spiritual death, upon them the light of God’s deliverance has arisen” @@ -403,7 +403,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 4:25 j63v rc://*/ta/man/translate/figs-explicit ἠκολούθησαν αὐτῷ ὄχλοι πολλοὶ ἀπὸ τῆς Γαλιλαίας, καὶ Δεκαπόλεως, καὶ Ἱεροσολύμων, καὶ Ἰουδαίας, καὶ πέραν τοῦ Ἰορδάνου 1 Here Matthew indicates that **large crowds** traveled wherever Jesus went. The people who made up these crowds came from all the regions and towns that Matthew mentions in this verse. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “large crowds of people from Galilee and Decapolis and Jerusalem and Judea and beyond the Jordan followed him” 4:25 i9m7 rc://*/ta/man/translate/translate-names Δεκαπόλεως 1 The word **Decapolis** is a name for a region to the southeast of Galilee. The name means “the Ten Towns.” 4:25 yfgi rc://*/ta/man/translate/figs-explicit πέραν τοῦ Ἰορδάνου 1 Here, the phrase **beyond the Jordan** refers to regions to the east of the Jordan River. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “the areas on the east side of the Jordan River” -5:intro awz8 0 # Matthew 5 General Notes\n\n## Structure and Formatting\n\n2. Jesus’ Sermon on the Mount (5:1-7:28)\n * The Beatitudes (5:1–12)\n * Salt and light (5:13–16)\n * The law and righteousness (5:17–20)\n * Moses’ law and Jesus’ commands (5:21–48)\n * Murder and anger (5:21–26)\n * Adultery and divorce (5:27–32)\n * Oaths and promises (5:33–37)\n * Punishment and retaliation (5:38–42)\n * Loving everyone (5:43–48)\n\nMany people call the words in Matthew 5–7 the Sermon on the Mount. This is one long lesson that Jesus taught. Bibles divide this lesson into three chapters, but this can sometimes confuse the reader. If your translation divides the text into sections, be sure that the reader understands that the whole sermon is one large section.\n\nMatthew 5:3–10, known as the Beatitudes or Blessings, has been set farther to the right on the page than the rest of the text. This way of placing the words on the page highlights the poetic form of this section.\n\n## Special Concepts in this Chapter\n\n### The “Beatitudes”\n\nIn [5:3–12](../05/03.md), Jesus speaks nine blessings, or “Beatitudes.” He uses poetic form, repetition, and contrasting statements. Use forms in your language that people would recognize as poetry. See the notes on these verses for translation options.\n\n### “You have heard that it was said”\n\nWhen Jesus quotes commands that his audience would be familiar with, he uses a phrase like “you have heard that it was said.” Usually when he uses this phrase, he is quoting or summarizing commands directly from the Old Testament law. However, in [5:43](../05/43.md), he quotes a command from the Old Testament (“love your neighbor”) and then includes what some people would add to that command (“hate your enemy”). You may need to clarify that only the clause “love your neighbor” is from the Old Testament law. See the notes on each verse for information about what commands Jesus is quoting or summarizing.\n\n### Jesus and the law\n\nThroughout this chapter, Jesus quotes commands that his audience would be familiar with. Then, he introduces his response to these commands with a phrase like “but I say to you.” In each case, Jesus is not contradicting or annulling the commands from God that he quotes. Instead, Jesus is correcting misunderstandings about what these commands mean. He wants his disciples to apply the commands properly. Use a form that indicates that Jesus is clarifying the commands, not contradicting them.\n\n## Important Figures of Speech in this Chapter\n\n### Salt metaphor\n\nIn [5:13](../05/13.md), Jesus describes his disciples as if they were salt that seasons the world. He means that, just as salt preserves food and makes it taste better, so his disciples help save people in the world and make the world a better place. If possible, preserve the metaphor or express the idea in simile form. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n### Light metaphor\n\nIn [5:14–16](../05/14.md), Jesus describes his disciples as if they were lamps that give light. He means specifically that their good deeds are like lights that shine on other people, which allows these people to learn what is true and to praise God. If possible, preserve the metaphor or express the idea in simile form. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n### Hyperbole\n\nIn [5:29–30](../05/29.md), Jesus commands his disciples to cut off body parts that cause them to sin. He uses this extreme example of resisting sin in order to show his disciples how serious sin really is. He does not mean that believers should always cut off body parts when they sin. Jesus intends his commands to be shocking, however, so you should preserve the extreme language. If it would be helpful in your language, you could use a form that indicates that Jesus’ commands are extreme language.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nIn this chapter, Jesus is talking to a large crowd of his followers. Throughout the chapter, Jesus switches between using you in the singular and you in the plural while he is talking to the same people. When he uses the singular, he is speaking about specific situations that each person in the crowd might experience. When he uses the plural, he is speaking generally to the crowd as a whole. You should assume that Jesus is using plural forms of “you” unless a note specifies that the forms are singular. (See: [[rc://*/ta/man/translate/figs-yousingular]] and [[rc://*/ta/man/translate/figs-crowd]]) +5:intro awz8 0 # Matthew 5 General Notes\n\n## Structure and Formatting\n\n2. Jesus’ Sermon on the Mount (5:1-7:28)\n * The Beatitudes (5:1–12)\n * Salt and light (5:13–16)\n * The law and righteousness (5:17–20)\n * Moses’ law and Jesus’ commands (5:21–48)\n * Murder and anger (5:21–26)\n * Adultery and divorce (5:27–32)\n * Oaths and promises (5:33–37)\n * Punishment and retaliation (5:38–42)\n * Loving everyone (5:43–48)\n\nMany people call the words in Matthew 5–7 the Sermon on the Mount. This is one long lesson that Jesus taught. Bibles divide this lesson into three chapters, but this can sometimes confuse the reader. If your translation divides the text into sections, be sure that the reader understands that the whole sermon is one large section.\n\nMatthew 5:3–10, known as the Beatitudes or Blessings, has been set farther to the right on the page than the rest of the text. This way of placing the words on the page highlights the poetic form of this section.\n\n## Special Concepts in this Chapter\n\n### The “Beatitudes”\n\nIn [5:3–12](../05/03.md), Jesus speaks nine blessings, or “Beatitudes.” He uses poetic form, repetition, and contrasting statements. Use forms in your language that people would recognize as poetry. See the notes on these verses for translation options.\n\n### “You have heard that it was said”\n\nWhen Jesus quotes commands that his audience would be familiar with, he uses a phrase like “you have heard that it was said.” Usually when he uses this phrase, he is quoting or summarizing commands directly from the Old Testament law. However, in [5:43](../05/43.md), he quotes a command from the Old Testament (“love your neighbor”) and then includes what some people would add to that command (“hate your enemy”). You may need to clarify that only the clause “love your neighbor” is from the Old Testament law. See the notes on each verse for information about what commands Jesus is quoting or summarizing.\n\n### Jesus and the law\n\nThroughout this chapter, Jesus quotes commands that his audience would be familiar with. Then, he introduces his response to these commands with a phrase like “but I say to you.” In each case, Jesus is not contradicting or annulling the commands from God that he quotes. Instead, Jesus is correcting misunderstandings about what these commands mean. He wants his disciples to apply the commands properly. Use a form that indicates that Jesus is clarifying the commands, not contradicting them.\n\n## Important Figures of Speech in this Chapter\n\n### Salt metaphor\n\nIn [5:13](../05/13.md), Jesus describes his disciples as if they were salt that seasons the world. He means that, just as salt preserves food and makes it taste better, so his disciples help save people in the world and make the world a better place. If possible, preserve the metaphor or express the idea in simile form. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n### Light metaphor\n\nIn [5:14–16](../05/14.md), Jesus describes his disciples as if they together were a lamp that gives light. He means specifically that their good deeds function together like a light that shines on other people, which allows these people to learn what is true and to praise God. If possible, preserve the metaphor or express the idea in simile form. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n### Hyperbole\n\nIn [5:29–30](../05/29.md), Jesus commands his disciples to cut off body parts that cause them to sin. He uses this extreme example of resisting sin in order to show his disciples how serious sin really is. He does not mean that believers should always cut off body parts when they sin. Jesus intends his commands to be shocking, however, so you should preserve the extreme language. If it would be helpful in your language, you could use a form that indicates that Jesus’ commands are extreme language.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nIn this chapter, Jesus is talking to a large crowd of his followers. Throughout the chapter, Jesus switches between using you in the singular and you in the plural while he is talking to the same people. When he uses the singular, he is speaking about specific situations that each person in the crowd might experience. When he uses the plural, he is speaking generally to the crowd as a whole. You should assume that Jesus is using plural forms of “you” unless a note specifies that the forms are singular. (See: [[rc://*/ta/man/translate/figs-yousingular]] and [[rc://*/ta/man/translate/figs-crowd]]) 5:1 c5rq rc://*/ta/man/translate/writing-newevent δὲ 1 Here, the word **Now** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **Now** untranslated. Alternate translation: “Then,” 5:1 xpes rc://*/ta/man/translate/figs-extrainfo τὸ ὄρος 1 Matthew does not clarify what **mountain** this is or how high up it is. If possible, use a general word for a hill or small **mountain** without indicating one particular place. Alternate translation: “a high place” or “a small mountain” 5:1 z880 rc://*/ta/man/translate/figs-explicit καθίσαντος αὐτοῦ 1 In Jesus’ culture, teachers usually **sat down** when they were going to teach. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “he having sat down to teach” or “he having sat down as a teacher does” @@ -480,7 +480,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 5:15 rz4n rc://*/ta/man/translate/figs-extrainfo οὐδὲ καίουσιν λύχνον καὶ τιθέασιν αὐτὸν ὑπὸ τὸν μόδιον, ἀλλ’ ἐπὶ τὴν λυχνίαν, καὶ λάμπει πᾶσιν τοῖς ἐν τῇ οἰκίᾳ 1 Here Jesus implicitly calls his disciples a **a lamp**. However, he explains this figure of speech in the next verse, so you should not explain its meaning in this verse. 5:15 s5sb rc://*/ta/man/translate/writing-pronouns καίουσιν 1 The pronoun they refers to people in general. If this is not clear for your readers, you could use a form that refers to people in general. Alternate translation: “does anyone light” 5:15 uqpe rc://*/ta/man/translate/translate-unknown ὑπὸ τὸν μόδιον 1 A **basket** is a large circular container that stores food or other items. If someone put **a lamp** under this kind of container, it would completely hide the light from the lamp. If your readers would not be familiar with this type of container, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “in a box” or “under a container that hides its light” -5:15 c8el rc://*/ta/man/translate/figs-ellipsis ἀλλ’ ἐπὶ 1 Jesus is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: "they put it on” +5:15 c8el rc://*/ta/man/translate/figs-ellipsis ἀλλ’ ἐπὶ 1 Jesus is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: "but rather they put it on” 5:15 hkm5 rc://*/ta/man/translate/grammar-connect-logic-result καὶ 2 Here, the word **and** introduces the result of putting a lamp on a lampstand. If it would be helpful in your language, you could use a different word or phrase that introduces a result. Alternate translation: “and so” or “with the result that” 5:16 qhp8 rc://*/ta/man/translate/figs-metaphor λαμψάτω τὸ φῶς ὑμῶν ἔμπροσθεν τῶν ἀνθρώπων 1 Here Jesus speaks of proper behavior as if it were a **light** that could **shine**. He means that everyone notices and benefits from this proper behavior. If it would be helpful in your language, you could use simile form or state the meaning plainly. Alternate translation: “Let what you do be like a light that shines before men” or “Live your life before men” 5:16 nz8z rc://*/ta/man/translate/figs-imperative3p λαμψάτω τὸ φῶς ὑμῶν 1 If your language does not use the third-person imperative in this way, you could state this in another way that is natural in your language. Alternate translation: “Make sure that your light shines” or “Your light should shine” @@ -541,7 +541,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 5:23 zkec rc://*/ta/man/translate/figs-gendernotations ὁ ἀδελφός σου 1 Although the term **brother** is masculine, Jesus is using the word in a generic sense that includes both men and women. If you retain the metaphor in your translation, and if it would be helpful in your language, you could say “your brother or sister” to indicate this. 5:23 lrsx rc://*/ta/man/translate/figs-idiom ἔχει τι κατὰ σοῦ 1 Here, the phrase **has something against you** indicates that the **brother** has been offended or injured by **you**. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “is upset with you” or “has been offended by you” 5:24 hxl6 rc://*/ta/man/translate/figs-youcrowd ἄφες & σου & ὕπαγε & διαλλάγηθι & σου & πρόσφερε & σου 1 Even though Jesus is speaking to many disciples, he is addressing an individual situation, so **you** and **your** are singular throughout this verse. But if the singular form would not be natural in your language for someone who is speaking to a group of people, you could use the plural forms of **you** and **your** in your translation. -5:24 lrx6 rc://*/ta/man/translate/figs-explicit ὕπαγε 1 Here Jesus implies that the person needs to **go** to his or her **brother**. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “go to him” +5:24 lrx6 rc://*/ta/man/translate/figs-explicit ὕπαγε 1 Here Jesus implies that the person needs to **go** to his or her **brother**. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “go to your brother” 5:24 q08w rc://*/ta/man/translate/grammar-connect-time-sequential πρῶτον διαλλάγηθι τῷ ἀδελφῷ σου, καὶ τότε ἐλθὼν, πρόσφερε τὸ δῶρόν σου 1 Here Jesus emphasizes that these two events must happen in this sequence. If it would be helpful in your language, you could emphasize the sequence in another way. Alternate translation: “before you can come back and offer your gift, you need to be reconciled with your brother” 5:24 z9m5 rc://*/ta/man/translate/figs-activepassive διαλλάγηθι τῷ ἀδελφῷ σου 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “reconcile with your brother” or “restore the relationship with your brother” 5:24 h4ch rc://*/ta/man/translate/figs-metaphor τῷ ἀδελφῷ σου 1 Jesus is using the term **brother** to mean a person who follows Jesus and shares the same faith. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “with that fellow disciple” diff --git a/tn_MRK.tsv b/tn_MRK.tsv index 982f37b0a7..c2ab6cc326 100644 --- a/tn_MRK.tsv +++ b/tn_MRK.tsv @@ -1053,8 +1053,10 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 6:41 q3mn rc://*/ta/man/translate/figs-nominaladj πᾶσιν 1 Mark is using the adjective **all** as a noun to mean all the people who were there. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “among all of them” 6:42 szop rc://*/ta/man/translate/writing-pronouns ἔφαγον πάντες 1 The pronoun **they** in the phrase **they all ate** refers to the crowds who were there. If this is not clear for your readers, you could refer to these people more directly. Alternate translation: “the crowds all ate” or “all the groups of people ate” 6:42 wi2u rc://*/ta/man/translate/figs-activepassive καὶ ἐχορτάσθησαν 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your languages. Alternative translation: “until they were full” -6:43 u5ha rc://*/ta/man/translate/translate-unknown κοφίνων 1 The word **baskets** refers to large circular containers that store food or other items. If your readers would not be familiar with this type of container, you could use the name of something similar in your area, or you could use a more general term. Alternate translation: “boxes” or “containers” -6:43 rw83 rc://*/ta/man/translate/figs-explicit κλάσματα & καὶ ἀπὸ τῶν ἰχθύων 1 Here Mark means that they filled the baskets with the leftovers from the meal, including **broken pieces** of bread and pieces **from the fish**. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “of broken pieces of bread and parts of fish” or “of leftover pieces of bread and fish” +6:43 rw83 rc://*/ta/man/translate/figs-explicit κλάσματα δώδεκα κοφίνων πληρώματα, καὶ ἀπὸ τῶν ἰχθύων 1 Here Mark means that they filled the baskets with the leftovers from the meal, including **broken pieces** of bread and pieces **from the fish**. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “the broken pieces of bread and parts of fish, the fullness of 12 baskets” or “the leftover pieces of bread and fish, the fullness of 12 baskets” +6:43 bsvq rc://*/ta/man/translate/figs-possession δώδεκα κοφίνων πληρώματα 1 Here, Mark is using the possessive form to describe **fullness** that consisted of **baskets** that were stuffed with **broken pieces**. If this is not clear in your language, you could express the idea in another way. Alternate translation: “enough to fill 12 baskets” or “which filled up 12 baskets” +6:43 bjou rc://*/ta/man/translate/figs-abstractnouns δώδεκα κοφίνων πληρώματα 1 If your language does not use an abstract noun for the idea of **fullness**, you could express the same idea in another way. Alternate translation: “12 baskets full” +6:43 u5ha rc://*/ta/man/translate/translate-unknown δώδεκα κοφίνων 1 The word **baskets** refers to large circular containers that store food or other items. If your readers would not be familiar with this type of container, you could use the name of something similar in your area, or you could use a more general term. Alternate translation: “of 12 boxes” or “of 12 containers” 6:44 deov rc://*/ta/man/translate/writing-background καὶ 1 Mark uses the word **And** to introduce background information that helps the readers understand how amazing what Jesus did was. The word does not introduce another event in the story. Use a natural form in your language for introducing background information. Alternate translation: “As for how many people were there,” or “In the end,” 6:44 v4m3 rc://*/ta/man/translate/translate-unknown τοὺς ἄρτους 1 See how you translated **loaves** in [6:38](../06/38.md). Alternate translation: “the large chunks of bread” 6:44 t68v rc://*/ta/man/translate/figs-synecdoche τοὺς ἄρτους 1 Mark is using **loaves** to represent all the food that they ate, including the bread and the fish. If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: “the food” or “the loaves and the fish” @@ -1312,55 +1314,145 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 7:37 a8dx rc://*/ta/man/translate/writing-quotations λέγοντες 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “and they said” 7:37 qmx0 rc://*/ta/man/translate/figs-explicit καλῶς πάντα πεποίηκεν 1 Here the people are referring to **all things** that Jesus had done. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “Everything that he has done, he has done well” or “He has done all his deeds well” 7:37 dh17 rc://*/ta/man/translate/figs-nominaladj τοὺς κωφοὺς & ἀλάλους 1 Mark is using the adjectives **deaf** and **mute** as nouns to mean people who are deaf and mute. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “deaf people … mute people” -8:intro ry56 0 # Mark 8 General Notes\n\n## Special Concepts in this Chapter\n\n### Bread\n\nWhen Jesus worked a miracle and provided bread for a large crowd of people, they probably thought about when God miraculously provided food for the people of Israel when they were in the wilderness.\n\nYeast is the ingredient that causes bread to expand before it is baked. In this chapter, Jesus uses yeast as a metaphor for things that change the way people think, speak, and act. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n### “Adulterous generation”\n\nWhen Jesus called the people an “adulterous generation,” he was telling them that they were not faithful to God. (See: [[rc://*/tw/dict/bible/kt/faithful]] and [[rc://*/tw/dict/bible/kt/peopleofgod]])\n\n## Important Figures of Speech in this Chapter\n\n### The historic present\n\nTo call attention to a development in the story, Mark uses the present tense in past narration. In this chapter, the historic present occurs in verses 1, 2, 6, 12, 17, 19, 20, 22, 29 and 33. If it would not be natural to do that in your language, you could use the past tense in your translation. (See: [[rc://*/ta/man/translate/figs-pastforfuture]])\n\n### Rhetorical questions\n\nJesus used many rhetorical questions as a way of both teaching the disciples [Mark 8:17–21](./17.md) and rebuking the people [Mark 8:12](../mrk/08/12.md). (See: [[rc://*/ta/man/translate/figs-rquestion]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Paradox\n\nA paradox is a true statement that appears to describe something impossible. Jesus uses a paradox when he says, “Whoever wants to save his life will lose it, and whoever loses his life for my sake will find it” [Mark 8:35–37](../08/35.md) -8:1 rmd8 rc://*/ta/man/translate/writing-newevent ἐν ἐκείναις ταῖς ἡμέραις 1 The phrase **In those days** introduces a new event that happened some time after the events in the story that Mark has just related. The story does not say how long after those events this new event happened. Use the natural form in your language for introducing a new event. -8:1 sgv6 rc://*/ta/man/translate/figs-extrainfo μὴ ἐχόντων τι φάγωσιν 1 # Connecting Statement:\n\nFollowing this, Jesus explains why the crowd did not have **anything to eat**. Since the expression is explained in the next verse, you do not need to explain its meaning further here. -8:3 u3mu rc://*/ta/man/translate/grammar-connect-condition-hypothetical καὶ ἐὰν ἀπολύσω αὐτοὺς νήστεις εἰς οἶκον αὐτῶν, ἐκλυθήσονται ἐν τῇ ὁδῷ 1 Jesus is using a hypothetical situation to bring to the disciples attention the dangers of making the people return home without eating. Alternate translation: “If I should send them to their houses hungry, some of them might collapse on the way home” -8:4 jdk2 rc://*/ta/man/translate/figs-rquestion πόθεν τούτους δυνήσεταί τις ὧδε χορτάσαι ἄρτων ἐπ’ ἐρημίας? 1 The disciples are expressing surprise that Jesus would expect them to be able to find enough food for the crowd. If you would not use a rhetorical question for this purpose in your language, you could translate their words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “This place is so deserted that there is no place here for us to get enough loaves of bread to satisfy these people!” -8:6 x2jr rc://*/ta/man/translate/figs-quotations παραγγέλλει τῷ ὄχλῳ ἀναπεσεῖν ἐπὶ τῆς γῆς 1 If it would be more natural in your language, you could express **to recline on the ground** as a direct quotation, as modeled by the UST. -8:7 bio6 rc://*/ta/man/translate/figs-quotations εἶπεν καὶ ταῦτα παρατιθέναι 1 If it would be more natural in your language, you could express **to serve these also** as a direct quotation. Alternate translation: “Jesus said to the disciples, ‘Serve these fish also’” -8:8 v5zi rc://*/ta/man/translate/figs-explicit περισσεύματα κλασμάτων ἑπτὰ σπυρίδας 1 This refers to the **broken pieces** of bread that were left over after the people ate. Alternate translation: “the remaining broken pieces of bread, which filled seven large baskets” -8:9 m81z rc://*/ta/man/translate/writing-background ἦσαν δὲ ὡς τετρακισχίλιοι 1 Mark includes the phrase **Now there were about 4,000** to help his reader to know how many people are there. Use the natural form in your language for expressing background information. Alternate translation: “There were approximately 4,000 people that Jesus fed” -8:10 qnt3 rc://*/ta/man/translate/writing-endofstory καὶ εὐθὺς ἐμβὰς εἰς τὸ πλοῖον μετὰ τῶν μαθητῶν αὐτοῦ 1 **And immediately, having gotten into the boat with his disciples** is a comment concluding the story of Jesus feeding the 4,000 people. Use the natural form in your language for expressing the conclusion of a story. -8:10 y8u3 rc://*/ta/man/translate/figs-explicit ἦλθεν εἰς τὰ μέρη Δαλμανουθά 1 They went to **Dalmanutha** in a boat. If it would be helpful in your language, you could say that explicitly. Alternate translation: “he traveled over the Sea of Galilee to the regions of Dalmanutha” -8:10 x33a rc://*/ta/man/translate/translate-names Δαλμανουθά 1 The word **Dalmanutha** is the name of a place on the northwestern shore of the Sea of Galilee. -8:11 zi91 rc://*/ta/man/translate/figs-metonymy σημεῖον ἀπὸ τοῦ οὐρανοῦ 1 Here, **heaven** refers to where God dwells and is an indirect way of referring to “God” himself. If your readers would not understand the use of the word **heaven** in this context, you could use an equivalent expression or plain language. Alternate translation: “a sign from God” -8:12 sn5a ἀναστενάξας τῷ πνεύματι αὐτοῦ 1 The phrase **sighed greatly in his spirit** means that Jesus groaned or that he let out a long deep breath that could be heard. It probably shows Jesus’ deep sadness that the Pharisees refused to believe him. See how you translated the word “sighed” in [Mark 7:34](../07/34.md). -8:12 s8xl rc://*/ta/man/translate/figs-metonymy τῷ πνεύματι αὐτοῦ 1 The phrase **in his spirit** means “within himself” or “to himself.” If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “to himself” -8:12 g4lz rc://*/ta/man/translate/figs-rquestion τί ἡ γενεὰ αὕτη ζητεῖ σημεῖον? 1 Jesus asks **Why does this generation seek for a sign** to show that they have not understood the miracles that he has done up until this point. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “This generation should not seek a sign!” -8:12 l335 rc://*/ta/man/translate/figs-synecdoche τί ἡ γενεὰ αὕτη ζητεῖ σημεῖον 1 When Jesus speaks of **this generation**, he is referring to some of the people who lived at that time and who were not following God. He was not speaking of every single person alive. If it would be helpful in your language, you could use an equivalent expression from your culture or plain language. Alternate translation: “Why do you Pharisees ask for a sign” -8:12 a2x2 rc://*/ta/man/translate/figs-activepassive εἰ δοθήσεται & σημεῖον 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “I will not give you a sign” -8:12 q4wh rc://*/ta/man/translate/figs-idiom εἰ δοθήσεται τῇ γενεᾷ ταύτῃ σημεῖον 1 The phrase **if a sign will be given to this generation … ** is an idiom which means that a sign certainly will not be given. If it would be helpful in your language, you could use an equivalent idiom or use plain language. Alternate translation: “I will certainly not give you a sign” -8:13 i2se rc://*/ta/man/translate/writing-pronouns ἀφεὶς αὐτοὺς, πάλιν ἐμβὰς 1 Jesus’ was not the only one who left; his disciples were with him also. If it would be helpful in your language, you could say the meaning explicitly. Alternate translation: “Jesus and his disciples left them and got into the boat again” -8:13 u1qk rc://*/ta/man/translate/figs-explicit εἰς τὸ πέραν 1 The phrase **to the other side** is referring to **the other side** of the Sea of Galilee. If it would be helpful in your language, you could say that explicitly. Alternate translation: “to the other side of the Sea of Galilee” -8:14 gtg6 rc://*/ta/man/translate/grammar-connect-exceptions καὶ ἐπελάθοντο λαβεῖν ἄρτους, καὶ εἰ μὴ ἕνα ἄρτον οὐκ εἶχον μεθ’ ἑαυτῶν ἐν τῷ πλοίῳ 1 If it would appear in your language that Mark was making a statement here and then contradicting it, you could reword this to avoid using an exception clause. Alternate translation: “Jesus’ disciples only brought one loaf of bread onto the boat with them” -8:15 bd2x rc://*/ta/man/translate/figs-doublet ὁρᾶτε, βλέπετε 1 The warning terms **See** and **watch out** both have very similar meanings and are repeated here for emphasis. If your language does not use repetition to do this, you can use one phrase and provide emphasis in another way. Alternate translation: “Make sure you keep watch” or “Be sure to guard yourselves against” -8:15 nszl rc://*/ta/man/translate/figs-extrainfo βλέπετε ἀπὸ τῆς ζύμης τῶν Φαρισαίων καὶ τῆς ζύμης Ἡρῴδου 1 Jesus is comparing the Pharisees’ and Herod’s teachings to **yeast**. When yeast is put into bread, it affects the entire batch of bread which is made. You should not explain this when you translate it, for the disciples themselves did not understand it. -8:16 zfw3 rc://*/ta/man/translate/figs-hyperbole ἄρτους οὐκ ἔχουσιν 1 The word **no** is an exaggeration. The disciples did have one loaf of bread ([Mark 8:14](../08/14.md)), but that was not enough for all of them. Alternate translation: “they have very little bread” -8:17 hnh6 rc://*/ta/man/translate/figs-rquestion τί διαλογίζεσθε ὅτι ἄρτους οὐκ ἔχετε? 1 Here, Jesus is not seeking information from the disciples. but rather. he is rebuking his disciples because they should have understood what he had been talking about. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “Do not think that I am speaking of actual bread!” -8:17 dmt2 rc://*/ta/man/translate/figs-parallelism οὔπω νοεῖτε, οὐδὲ συνίετε 1 The phrase **Do you not yet perceive** and the phrase **nor understand** have the same meaning. Jesus uses these phrases together here to emphasize the fact that they do not understand. If saying the same thing twice might be confusing for your readers, you could combine the phrases into one. Alternate translation: “Do you not yet understand?” -8:17 wf6j rc://*/ta/man/translate/figs-rquestion οὔπω νοεῖτε, οὐδὲ συνίετε? 1 Here, Jesus is not seeking information from his disciples, but rather, he is using the question form to rebuke them. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “By now, you should perceive and understand the things I say and do.” -8:17 fn31 rc://*/ta/man/translate/figs-metonymy πεπωρωμένην ἔχετε τὴν καρδίαν ὑμῶν? 1 Here, the word **hearts** refers to a person’s mind. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “Have you become resistant to understanding” -8:17 rq8c rc://*/ta/man/translate/figs-metaphor πεπωρωμένην ἔχετε τὴν καρδίαν ὑμῶν? 1 The phrase **hearts become hardened** is a metaphor for not being able or willing to understand something. If it would be helpful in your language, you could use an equivalent metaphor from your culture. -8:17 mihv rc://*/ta/man/translate/figs-rquestion πεπωρωμένην ἔχετε τὴν καρδίαν ὑμῶν? 1 Here, Jesus is not seeking information from his disciples, but rather, he is using the question form to rebuke them. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “Your thinking has become so dull!” or “You are so slow to understand what I mean!” -8:18 u1gh rc://*/ta/man/translate/figs-rquestion ὀφθαλμοὺς ἔχοντες, οὐ βλέπετε? καὶ ὦτα ἔχοντες, οὐκ ἀκούετε? καὶ οὐ μνημονεύετε? 1 Jesus continues to rebuke his disciples by asking them more questions. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “You have eyes, but you do not understand what you see. You have ears, but you do not understand what you hear. You should remember the things that I have said and done.” -8:18 qt58 rc://*/ta/man/translate/figs-idiom ὀφθαλμοὺς ἔχοντες, οὐ βλέπετε? καὶ ὦτα ἔχοντες, οὐκ ἀκούετε 1 The phrases **do you not see** and **do you not hear** are both idioms meaning that the disciples did not understand. They heard and saw everything Jesus did, but they did not understand what it meant. If it would be helpful in your language, you could use an equivalent idiom or use plain language. Alternate translation: “Do you not understand the things which I have said and done the whole time you have been with me?” -8:19 t7ig rc://*/ta/man/translate/translate-numbers τοὺς πεντακισχιλίους 1 Alternate translation: “the five thousand people” -8:20 lip5 rc://*/ta/man/translate/translate-numbers τοὺς τετρακισχιλίους 1 Alternate translation: “the four thousand people” -8:21 kh42 rc://*/ta/man/translate/figs-rquestion πῶς οὔπω συνίετε? 1 Jesus is not seeking information from his disciples, but rather, he is using the question form to rebuke his disciples for not understanding what he has done in front of their eyes. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “You should understand by now the things I have said and done!” -8:22 c92c rc://*/ta/man/translate/figs-go ἔρχονται εἰς Βηθσαϊδάν 1 # Connecting Statement:\n\nYour language may say “went” rather than **come** in contexts such as this. Use whichever is more natural. Alternate translation: “they went to Bethsaida” -8:22 mj78 rc://*/ta/man/translate/figs-explicit ἔρχονται εἰς Βηθσαϊδάν 1 Jesus and his disciples traveled to Bethsaida in a boat. If it would be helpful in your language, you could say that explicitly. Alternate translation: “they came to Bethsaida in a boat” -8:22 mul4 rc://*/ta/man/translate/translate-names Βηθσαϊδάν 1 The word **Bethsaida** is the name of a town on the northern shore of the Sea of Galilee. See how you translated the name of this town in [Mark 6:45](../06/45.md). -8:22 mx9q rc://*/ta/man/translate/figs-explicit ἵνα αὐτοῦ ἅψηται 1 They wanted Jesus to **touch** the man in order to heal him. If it would be helpful in your language, you could say that explicitly. Alternate translation: “to touch him in order to heal him” -8:24 r6tk rc://*/ta/man/translate/figs-simile βλέπω τοὺς ἀνθρώπους, ὅτι ὡς δένδρα ὁρῶ περιπατοῦντας 1 The man sees people **walking** around, yet they are not clear to him. To the man, people just look like tall figures, so he compares them to **trees**. If it would be helpful in your language, you could use an equivalent comparison or express this meaning plainly. Alternate translation: “Yes, I see people! They are walking around, but I cannot see them clearly. They look like trees” -8:25 td9l rc://*/ta/man/translate/figs-activepassive καὶ διέβλεψεν καὶ ἀπεκατέστη 1 The phrase **was restored** can be written is passive in form. If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “and Jesus restored the man’s sight, and then the man opened his eyes” -8:27 e4l3 rc://*/ta/man/translate/figs-go ἐξῆλθεν ὁ Ἰησοῦς καὶ οἱ μαθηταὶ αὐτοῦ εἰς τὰς κώμας 1 # Connecting Statement:\n\nYour language may say “came” rather than **went** in contexts such as this. Use whichever is more natural. Alternate translation: “Jesus and his disciples came out into the villages” -8:28 nn1f rc://*/ta/man/translate/figs-ellipsis ἄλλοι Ἠλείαν, ἄλλοι δὲ ὅτι εἷς τῶν προφητῶν 1 The two occurrences of **others** in this verse both refer to “other people.” If it would be helpful in your language, you could supply these words from the context. Alternate translation: “other people say you are Elijah, but other people say you are one of the prophets” -8:30 rgy8 rc://*/ta/man/translate/figs-quotations ἐπετίμησεν αὐτοῖς ἵνα μηδενὶ λέγωσιν περὶ αὐτοῦ 1 If it would be more natural in your language, you could express **they might tell no one about him** as a direct quotation. Alternate translation: “Jesus strongly warned them, ‘Do not tell anyone that I am the Christ’” -8:31 d4dc τὸν Υἱὸν τοῦ Ἀνθρώπου 1 See how you translated the title **Son of Man** in [2:10](../02/10.md). -8:31 m32p rc://*/ta/man/translate/figs-activepassive ἀποδοκιμασθῆναι ὑπὸ τῶν πρεσβυτέρων καὶ τῶν ἀρχιερέων καὶ τῶν γραμματέων, καὶ ἀποκτανθῆναι, καὶ μετὰ τρεῖς ἡμέρας ἀναστῆναι 1 If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Alternate translation: “that the elders and the chief priests and the scribes would reject him, and that men would kill him, and that after three days he would rise up from the dead” -8:31 gjg2 rc://*/ta/man/translate/grammar-connect-time-sequential καὶ ἀποδοκιμασθῆναι ὑπὸ τῶν πρεσβυτέρων καὶ τῶν ἀρχιερέων καὶ τῶν γραμματέων, καὶ ἀποκτανθῆναι, καὶ μετὰ τρεῖς ἡμέρας ἀναστῆναι 1 The events of this verse progress in chronological order. If it would be helpful in your language, you could show this relationship by using a fuller phrase. Alternate translation: “first, and for the elders and the chief priests and the scribes to reject me. Then, people will kill me. But after that, on the third day, I will rise from the dead” -8:31 h9t2 rc://*/ta/man/translate/figs-123person δεῖ τὸν Υἱὸν τοῦ Ἀνθρώπου πολλὰ παθεῖν 1 By referring to himself as **the Son of Man**, Jesus is speaking of himself in the third person. If this would be confusing in your language, you could use the first person. Alternate translation: “it was necessary that he, the Son of Man, should suffer many things” +8:intro ry56 0 # Mark 8 General Notes\n\n## Special Concepts in this Chapter\n\n### Bread\n\nWhen Jesus worked a miracle and provided bread for a large crowd of people, they probably thought about when God miraculously provided food for the people of Israel when they were in the wilderness.\n\nYeast is the ingredient that causes bread to expand before it is baked. In this chapter, Jesus uses yeast as a metaphor for things that change the way people think, speak, and act. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n### “Adulterous generation”\n\nWhen Jesus called the people an “adulterous generation,” he was telling them that they were not faithful to God. (See: [[rc://*/tw/dict/bible/kt/faithful]] and [[rc://*/tw/dict/bible/kt/peopleofgod]])\n\n## Important Figures of Speech in this Chapter\n\n### Rhetorical questions\n\nJesus used many rhetorical questions as a way of both teaching the disciples [Mark 8:17–21](./17.md) and rebuking the people [Mark 8:12](../mrk/08/12.md). (See: [[rc://*/ta/man/translate/figs-rquestion]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n\n\n### The historic present\n\nTo call attention to a development in the story, Mark uses the present tense in past narration. In this chapter, the historic present occurs in verses 1, 2, 6, 12, 17, 19, 20, 22, 29 and 33. If it would not be natural to do that in your language, you could use the past tense in your translation. (See: [[rc://*/ta/man/translate/figs-pastforfuture]])\n\n### Paradox\n\nA paradox is a true statement that appears to describe something impossible. Jesus uses a paradox when he says, “Whoever wants to save his life will lose it, and whoever loses his life for my sake will find it” [Mark 8:35–37](../08/35.md) +8:1 rmd8 rc://*/ta/man/translate/writing-newevent ἐν ἐκείναις ταῖς ἡμέραις 1 Here, the phrase **In those days** introduces the next major event in the story. It does not indicate how soon after the previous event this new event occurred. If it would be helpful in your language, you could use a word or phrase that introduces the next event. Alternate translation: “Later during those days” or “During one of those days” +8:1 sn4p rc://*/ta/man/translate/figs-idiom ἐν ἐκείναις ταῖς ἡμέραις 1 Here, Mark uses the term **days** to refer to a particular period of time. If it would be helpful in your language, you could use a different word or phrase that identifies a particular period of time. Alternate translation: “During that time” +8:1 m327 rc://*/ta/man/translate/figs-explicit ἐν ἐκείναις ταῖς ἡμέραις 1 The phrase **those days** refers to the time period when Jesus in the region of the Decapolis, on the southeastern side of the Sea of Galilee. If it would be helpful in your language, you could state it more clearly. Alternate translation: “While Jesus was in the region of the Decapolis” +8:1 sgv6 rc://*/ta/man/translate/translate-tense λέγει 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “he said” +8:2 gsez rc://*/ta/man/translate/grammar-connect-logic-result σπλαγχνίζομαι ἐπὶ τὸν ὄχλον, ὅτι ἤδη ἡμέραι τρεῖς προσμένουσίν μοι, καὶ οὐκ ἔχουσιν τι φάγωσιν 1 If it would be more natural in your language, you could reverse the order of these clauses, since the second clause gives the reason for the result that the first clause describes. Alternate translation: “The crowd is remaining with me already three days and does not have anything that they might eat, so I have compassion on them” +8:2 drmz rc://*/ta/man/translate/figs-abstractnouns σπλαγχνίζομαι ἐπὶ 1 If your language does not use an abstract noun for the idea of **compassion**, you could express the same idea in another way. Alternate translation: “I sympathize with” +8:3 u3mu rc://*/ta/man/translate/figs-hypo ἐὰν ἀπολύσω αὐτοὺς νήστεις εἰς οἶκον αὐτῶν, ἐκλυθήσονται ἐν τῇ ὁδῷ 1 Here Jesus uses an imaginary situation to help explain what would happen if he sent the people **away to their home hungry**. Use a natural method in your language for introducing an imaginary situation. Alternate translation: “imagine that I were to send them away to their home hungry. In that case, they would faint on the way” +8:3 fyjo rc://*/ta/man/translate/grammar-collectivenouns οἶκον αὐτῶν 1 If it would not be natural in your language to speak as if a group of people had only one **home**, you could use the plural form of that word in your translation. Alternate translation: “their homes” +8:3 yvak ἐκλυθήσονται 1 Alternate translation: “they will become weary” or “they will lose their strength” +8:3 v5m7 rc://*/ta/man/translate/figs-explicit ἐν τῇ ὁδῷ 1 Here, Jesus implies that the people would be walking **on the way** to their homes. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “on the way to their homes” or “while they going home” +8:3 o0zu rc://*/ta/man/translate/grammar-connect-words-phrases καί τινες αὐτῶν 1 Here, the word **and** introduces something that makes the situation even more difficult. If it would be helpful in your language, you could use a word or phrase that introduces something that intensifies the situation. Alternate translation: “and even worse, some of them” or “and that is especially true for those who” +8:4 jdk2 rc://*/ta/man/translate/figs-rquestion πόθεν τούτους δυνήσεταί τις ὧδε χορτάσαι ἄρτων ἐπ’ ἐρημίας? 1 The disciples are using the question form to tell Jesus that they will not be able to find enough food for the crowd. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “It is impossible for anyone here in a desolate place to satisfy these people with bread.” or “There is certainly nowhere here in this desolate place where anyone is able to get enough bread to satisfy these people!” +8:4 zma4 rc://*/ta/man/translate/figs-synecdoche ἄρτων 1 The disciples are using bread to represent any food. If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: “with food” +8:5 lcov rc://*/ta/man/translate/figs-quotations ἠρώτα αὐτούς, πόσους ἔχετε ἄρτους? οἱ δὲ εἶπαν, ἑπτά 1 It may be more natural in your language to have indirect quotations here. Alternate translation: “he asked them how many loaves they had. And they said that they had seven” +8:5 qm6y rc://*/ta/man/translate/translate-unknown ἄρτους 1 See how you translated **loaves** in [6:38](../06/38.md). Alternate translation: “large chunks of bread” +8:5 p7k1 rc://*/ta/man/translate/figs-ellipsis ἑπτά 1 The disciples are leaving out some of the words that a sentence would need in many languages to be complete. You could supply these words from earlier in the verse if it would be clearer in your language. Alternate translation: “We have seven loaves” +8:6 pk52 rc://*/ta/man/translate/translate-tense παραγγέλλει 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “he commanded” +8:6 x2jr rc://*/ta/man/translate/figs-quotations ἀναπεσεῖν ἐπὶ τῆς γῆς 1 In Jesus’ culture, people would usually **recline**, or lay on one side, when they were eating. If it would be helpful in your language, you could refer to the position in which people eat in your culture, or you could just refer to eating. Alternate translation: “to get ready to eat on the ground” +8:6 iwre rc://*/ta/man/translate/translate-unknown ἄρτους 1 See how you translated **loaves** in [6:38](../06/38.md). Alternate translation: “large chunks of bread” +8:6 sygx rc://*/ta/man/translate/figs-explicit ἔκλασεν καὶ ἐδίδου 1 Here Mark means that Jesus **broke** the loaves of bread in pieces so that they could be served to the crowds. This was a normal practice in his culture. If it would be helpful in your language, you could make that idea more explicit. See how you expressed the similar words in [6:41](../06/41.md). Alternate translation: “he divided the loaves into servings and was giving them” or “he broke the loaves into smaller pieces and was giving the pieces” +8:6 p17m rc://*/ta/man/translate/figs-explicitinfo ἵνα παρατιθῶσιν, καὶ παρέθηκαν τῷ ὄχλῳ 1 The clauses **so that they might set {them} before {them}, and they set {them} before the crowd** contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. Alternate translation: “so that they set them before the crowd” or “and they were setting them before crowd” +8:7 bio6 rc://*/ta/man/translate/figs-quotations εἶπεν καὶ ταῦτα παρατιθέναι 1 It may be more natural in your language to have a direct quotation here. Alternate translation: “he said, ‘Set these also before them’” +8:8 wrye rc://*/ta/man/translate/writing-pronouns ἔφαγον & ἦραν 1 The pronoun **they** in the phrase **they ate** refers to the crowds. The pronoun **they** in the phrase **they took up** refers to the disciples. If this is not clear for your readers, you could refer to these people more directly. Alternate translation: “the crowds ate … the disciples took up” +8:8 ehu8 rc://*/ta/man/translate/figs-activepassive καὶ ἐχορτάσθησαν 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your languages. Alternative translation: “until they were full” +8:8 v5zi rc://*/ta/man/translate/figs-idiom περισσεύματα κλασμάτων 1 Here, the phrase **the remaining** refers to what was left after everyone ate. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “the leftovers” or “what was left of the broken pieces” +8:8 bcjq rc://*/ta/man/translate/figs-ellipsis ἑπτὰ σπυρίδας 1 Mark is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from the context if it would be clearer in your language. Alternate translation: “seven baskets full” or “filling up seven baskets” +8:8 k95y rc://*/ta/man/translate/translate-unknown σπυρίδας 1 The word **baskets** refers to large circular containers that store food or other items. If your readers would not be familiar with this type of container, you could use the name of something similar in your area, or you could use a more general term. Alternate translation: “boxes” or “containers” +8:9 m81z rc://*/ta/man/translate/writing-background δὲ 1 Mark uses the word **Now*** to introduce background information that helps the readers understand how amazing what Jesus did was. The word does not introduce another event in the story. Use a natural form in your language for introducing background information. Alternate translation: “As for how many people were there,” or “In the end,” +8:9 d2xg rc://*/ta/man/translate/figs-nominaladj τετρακισχίλιοι 1 Mark is using the number **4,000** as a noun to mean 4,000 people. Your language may use numbers in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “4,000 individuals” +8:10 qnt3 rc://*/ta/man/translate/writing-endofstory καὶ εὐθὺς ἐμβὰς εἰς τὸ πλοῖον μετὰ τῶν μαθητῶν αὐτοῦ, ἦλθεν εἰς τὰ μέρη Δαλμανουθά 1 Here Mark concludes the story about how Jesus fed 4,000 people. He concludes the story by indicating that Jesus left the area. Use the natural form in your language for expressing this conclusion. Alternate translation: “The, after feeding all those people, Jesus immediately got into the boat with his disciples and left. He went into the regions of Dalmanutha” +8:10 syq3 rc://*/ta/man/translate/figs-genericnoun τὸ πλοῖον 1 Here, the phrase **the boat** could refer to: (1) a boat, without specifying which one. Alternate translation: “a certain boat” (2) the same boat that Jesus and his disciples used earlier. Alternate translation: “the same boat they had used earlier” +8:10 y8u3 rc://*/ta/man/translate/figs-go ἦλθεν 1 In a context such as this, your language might say “came” instead of **went**. Alternate translation: “he came” +8:10 x33a rc://*/ta/man/translate/translate-names Δαλμανουθά 1 The word **Dalmanutha** is the name of an area. Its location is unknown, but it may have been on the northwestern side of the Sea of Galilee. +8:11 kbik rc://*/ta/man/translate/writing-newevent καὶ 1 Here, the word **And** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **And** untranslated. Alternate translation: “Then,” or “While he was there,” +8:11 ztj1 rc://*/ta/man/translate/figs-explicit ἐξῆλθον 1 Here Mark implies that the Pharisees **came out** from wherever they were and went to where Jesus was. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “departed to Jesus” or “left where they were and went to where Jesus was” +8:11 m1xc rc://*/ta/man/translate/figs-go ἐξῆλθον 1 In a context such as this, your language might say “went” instead of **came**. Alternate translation: “went out” +8:11 u4pl rc://*/ta/man/translate/figs-quotations ζητοῦντες παρ’ αὐτοῦ σημεῖον ἀπὸ τοῦ οὐρανοῦ, πειράζοντες αὐτόν 1 It may be more natural in your language to have a direct quotation here. Alternate translation: “asking him, ‘Give us a sign from heaven,’ testing him” +8:11 zi91 rc://*/ta/man/translate/figs-explicit σημεῖον ἀπὸ τοῦ οὐρανοῦ 1 The implication is that the Pharisees wanted Jesus to do a miracle to prove that his authority came from God. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “a sign from heaven that proved that his authority was from God”\n +8:11 beh7 rc://*/ta/man/translate/figs-explicit ἀπὸ τοῦ οὐρανοῦ 1 Here, the phrase **from heaven** indicates that the **sign** originates in heaven, where God rules. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “from heaven, where God rules” or “that comes from the place where God is” +8:11 hb7t rc://*/ta/man/translate/grammar-connect-logic-goal πειράζοντες αὐτόν 1 Here, the word **testing** introduces the purpose for which the Pharisees came to Jesus and were seeking a sign from heaven. If it would be helpful in your language, you could use a word or phrase that introduces a purpose. Alternate translation: “in order to him” +8:12 sn5a ἀναστενάξας τῷ πνεύματι αὐτοῦ 1 When Jesus **sighed greatly**, it indicated that he was sad and upset about what the Pharisees had asked him to do. If it would be helpful in your language, you could refer to how people in your culture express sadness or frustration nonverbally, or you could explain the meaning of what Jesus did. Alternate translation: “having breathed out loudly” or “having shown that he was upset by sighing greatly” +8:12 s8xl rc://*/ta/man/translate/figs-metonymy τῷ πνεύματι αὐτοῦ 1 Here, the word **spirit** refers to the nonphysical part of people. Mark means that Jesus **sighed** inwardly, to himself. If it would be helpful in your language, you could use a comparable figure of speech or state the meaning plainly. Alternate translation: “in his heart” or “within himself” +8:12 uno5 rc://*/ta/man/translate/translate-tense λέγει 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “he said” +8:12 plu9 rc://*/ta/man/translate/figs-123person τί ἡ γενεὰ αὕτη ζητεῖ σημεῖον? ἀμὴν, λέγω ὑμῖν, εἰ δοθήσεται τῇ γενεᾷ ταύτῃ σημεῖον 1 Jesus is speaking about his audience in the third person instead of directly addressing them. If it would be helpful in your language, you could use the second person here instead. Alternate translation: “Why do you who are of this generation seek a sign? Truly I say to you, if a sign will be given to you who are of this generation …” +8:12 g4lz rc://*/ta/man/translate/figs-rquestion τί ἡ γενεὰ αὕτη ζητεῖ σημεῖον? 1 Jesus is using the question form to rebuke the Pharisees. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “This generation has no reason to seek a sign.” or “I am surprised that this generation seeks a sign!” +8:12 l335 rc://*/ta/man/translate/figs-metonymy ἡ γενεὰ αὕτη ζητεῖ & τῇ γενεᾷ ταύτῃ 1 Here, **generation** represents the people who are part of the **generation**, which means that they are adults who are currently alive. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “do today’s people seek … to today’s people” or “do the people of this generation seek … to the people of this generation” +8:12 swpm rc://*/ta/man/translate/figs-explicit σημεῖον -1 Here, just as in [8:11](../08/11.md), the implication is that the **sign** is a miracle that proves that Jesus’ authority comes from God. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “a sign that shows that my authority is from God … such a sign” +8:12 bndd ἀμὴν, λέγω ὑμῖν 1 Jesus says this to emphasize what he is about to tell his audience. Use a natural form in your language for emphasizing the truth and importance of a statement. Alternate translation: “I can assure you” +8:12 cnz3 rc://*/ta/man/translate/grammar-connect-condition-contrary εἰ δοθήσεται τῇ γενεᾷ ταύτῃ σημεῖον 1 Here Jesus uses the word **if** to introduce a statement that he knows will not be true. What the form means is that **a sign** will definitely not **be given to this generation**. If it would be helpful in your language, you could express the idea with a strong negation. Alternate translation: “A sign will never be given to this generation!” +8:12 q4wh rc://*/ta/man/translate/writing-oathformula εἰ δοθήσεται τῇ γενεᾷ ταύτῃ σημεῖον 1 The phrase **if a sign will be given to this generation** is an oath formula. This kind of oath does not complete the condition, but it implies that something bad will happen to the speaker if the condition actually happens. Use a natural way in your language to express an oath. Alternate translation: “I will be accursed if a sign will be given to this generation!” or “I swear that a sign will not be given to this generation!” +8:12 a2x2 rc://*/ta/man/translate/figs-activepassive δοθήσεται & σημεῖον 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who would do the action, it could be: (1) Jesus. Alternate translation: “I will give a sign” (2) God the Father. Alternate translation: “God will give a sign” +8:13 i2se rc://*/ta/man/translate/figs-synecdoche ἀπῆλθεν 1 Mark is referring to Jesus to represent both Jesus and his disciples, who traveled with Jesus. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “he, along with his disciples, went away” +8:13 cmz8 rc://*/ta/man/translate/figs-go ἀπῆλθεν 1 In a context such as this, your language might say “came” instead of **went**. Alternate translation: “he came away” +8:13 u1qk rc://*/ta/man/translate/figs-explicit εἰς τὸ πέραν 1 Here Mark implies that Jesus went away **to the other side** of the Sea of Galilee. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “to the other side of the lake” or “to the opposite side of the Sea of Galilee” +8:14 qxvz rc://*/ta/man/translate/writing-background καὶ 1 Here Mark uses the word **And** to introduce background information that will help readers understand what happens next. The word does not introduce another event in the story. Use a natural form in your language for introducing background information. Alternate translation: “As for the disciples,” or “As it happened,” +8:14 ldif rc://*/ta/man/translate/figs-metonymy ἄρτους 1 Mark is using **bread** to represent any food. If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: “anything to eat” +8:14 gtg6 rc://*/ta/man/translate/grammar-connect-exceptions εἰ μὴ ἕνα ἄρτον οὐκ εἶχον μεθ’ ἑαυτῶν ἐν τῷ πλοίῳ 1 If, in your language, it would appear that Mark was making a statement here and then contradicting it, you could reword this to avoid using an exception clause. Alternate translation: “they only had one loaf with them in the boat” +8:14 knfj rc://*/ta/man/translate/translate-unknown ἄρτον 1 See how you translated this word in [6:38](../06/38.md). Alternate translation: “large chunk of bread” +8:15 oqwl rc://*/ta/man/translate/writing-quotations λέγων 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “and he said” +8:15 bd2x rc://*/ta/man/translate/figs-doublet ὁρᾶτε, βλέπετε ἀπὸ 1 The terms **See** and **watch out for** similar things. Jesus is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “Carefully watch out for” or “Keep away from” +8:15 lt70 rc://*/ta/man/translate/figs-idiom ὁρᾶτε, βλέπετε 1 Here, the word **See** means that the disciples need to make sure that something happens or does not happen. If it would be helpful in your language, you could use a similar form or state the meaning plainly. Alternate translation: “Make sure that you watch out” +8:15 mspe rc://*/ta/man/translate/figs-possession τῆς ζύμης τῶν Φαρισαίων καὶ τῆς ζύμης Ἡρῴδου 1 Here, Jesus is using the possessive form to describe **yeast** that the **Pharisees** and **Herod** have or use. If this is not clear in your language, you could express the idea in another way. Alternate translation: “the yeast that the Pharisees and Sadducees have” +8:15 nszl rc://*/ta/man/translate/figs-metaphor τῆς ζύμης τῶν Φαρισαίων καὶ τῆς ζύμης Ἡρῴδου 1 Here, **yeast** is a metaphor that refers to what the **Pharisees** and **Herod** teach and do. However, the disciples did not immediately understand that Jesus was using a metaphor; instead, Jesus has to explain it to them in the following verses. So, you should preserve the metaphor here without explaining its meaning, since Jesus provides an explanation in the following verses. +8:16 fjt6 rc://*/ta/man/translate/figs-quotations ἀλλήλους, ὅτι ἄρτους οὐκ ἔχουσιν 1 It may be more natural in your language to have a direct quotation here. Alternate translation: “each other, ‘We have no bread’” +8:16 uqra rc://*/ta/man/translate/figs-explicit ὅτι 1 Here, the word translated **that** could introduce: (1) what the disciples **were reasoning**. Alternate translation: “and saying that” (2) what the disciples think might be the reason for why Jesus said what he did about yeast. Alternate translation: “that Jesus had said that because” +8:16 kh1n rc://*/ta/man/translate/figs-metonymy ἄρτους οὐκ 1 See how you translated **bread** in [8:14](../08/14.md). Alternate translation: “nothing to eat” +8:16 zfw3 rc://*/ta/man/translate/figs-hyperbole ἄρτους οὐκ 1 Mark says **no** here as an overstatement for emphasis. The disciples do have one loaf of bread (see [8:14](../08/14.md)) If it would be helpful in your language, you could use a different way to express the emphasis. Alternate translation: “almost no bread” or “only one loaf of bread” +8:17 uoe5 rc://*/ta/man/translate/translate-tense λέγει 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “said” +8:17 hnh6 rc://*/ta/man/translate/figs-rquestion τί διαλογίζεσθε ὅτι ἄρτους οὐκ ἔχετε? οὔπω νοεῖτε, οὐδὲ συνίετε? πεπωρωμένην ἔχετε τὴν καρδίαν ὑμῶν? 1 Jesus is using the question form to rebuke the disciples. If you would not use the question form for this purpose in your language, you could translate these questions as statements or exclamations. Alternate translation: “It is wrong for you to be reasoning that you do not have bread. You do not yet perceive nor understand. Your hearts have become hardened.” or “Do not reason that you do not have bread! I am disappointed that you do not yet perceive nor understand! Your hearts have become hardened!” +8:17 dmt2 rc://*/ta/man/translate/figs-doublet οὔπω νοεῖτε, οὐδὲ συνίετε 1 The terms **perceive** and **understand** mean similar things. Jesus is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “Do you not yet know” or “Do you not yet perceive” +8:17 wf6j rc://*/ta/man/translate/figs-explicit οὔπω νοεῖτε, οὐδὲ συνίετε? 1 Here Jesus is implying that the disciples do not **perceive** or **understand** who Jesus is and what he can do. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “Do you not yet perceive who I am, nor understand what I can do” +8:17 rq8c rc://*/ta/man/translate/figs-metaphor πεπωρωμένην ἔχετε τὴν καρδίαν ὑμῶν? 1 Here, Jesus is speaking of the disciples’ **heart** as if it had **become hardened**. He means that the disciples are stubborn and refuse to listen and learn. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “Have you become stubborn” or “Have you become unwilling to pay attention” +8:17 yd7i rc://*/ta/man/translate/figs-activepassive πεπωρωμένην ἔχετε τὴν καρδίαν ὑμῶν 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, you could indicate that it was the disciples themselves. Alternate translation: “Has your heart become hard” or “Have you hardened your heart” +8:17 mihv rc://*/ta/man/translate/figs-genericnoun ἔχετε τὴν καρδίαν ὑμῶν 1 If it would not be natural in your language to speak as if a group of people had only one **heart**, you could use the plural form of that word in your translation. Alternate translation: “Have your hearts” +8:17 fn31 rc://*/ta/man/translate/figs-metonymy τὴν καρδίαν ὑμῶν? 1 In Jesus’ culture, the **heart** is the place where humans think and feel. If it would be helpful in your language, you could translate **heart** by referring to the place where humans think and feel in your culture or by expressing the idea plainly. Alternate translation: “your head” or “your mind” +8:18 u1gh rc://*/ta/man/translate/figs-rquestion ὀφθαλμοὺς ἔχοντες, οὐ βλέπετε? καὶ ὦτα ἔχοντες, οὐκ ἀκούετε? καὶ οὐ μνημονεύετε? 1 Jesus is using the question form to rebuke the disciples. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “Having eyes, you do not see. And having ears, you do not hear. And you do not remember.” or “Surely you have eyes, yet you do not see! Surely you have ears, yet you do not hear! And you certainly do not remember!” +8:18 qt58 rc://*/ta/man/translate/figs-parallelism ὀφθαλμοὺς ἔχοντες, οὐ βλέπετε? καὶ ὦτα ἔχοντες, οὐκ ἀκούετε 1 These two sentences mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the sentences with a word other than **and** in order to show that the second sentence is repeating the first one, not saying something additional. Alternatively, you could combine the two sentences. Alternate translation: “Having eyes, do you not see? Indeed, having ears, do you not hear” or “Having eyes and and ears, do you not see and hear” +8:18 jirs rc://*/ta/man/translate/figs-explicit ὀφθαλμοὺς ἔχοντες, οὐ βλέπετε? καὶ ὦτα ἔχοντες, οὐκ ἀκούετε 1 Here Jesus is implying that the disciples have **eyes** to look at things and **ears** to hear things, but they do not really pay attention to what they **see** and **hear**. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “Having eyes, do you fail to pay attention to what you see? And having ears, do you fail to pay attention to what you see” or “Having eyes to see with, do you not see properly? And having ears to hear with, do you not hear properly” +8:18-19 w1s9 rc://*/ta/man/translate/figs-infostructure καὶ οὐ μνημονεύετε & ὅτε τοὺς πέντε ἄρτους ἔκλασα εἰς τοὺς πεντακισχιλίους, πόσους κοφίνους κλασμάτων πλήρεις ἤρατε 1 Here, the clause **And do you not remember** could: (1) stand alone as a question. See the ULT. (2) begin the question that is found in verse 19. Alternate translation: “And do you not remember, when I broke the five loaves among the 5,000, how many baskets full of broken pieces did you take up” or “And do you not remember when I broke the five loaves among the 5,000? How many baskets full of broken pieces did you take up” +8:18 vz05 rc://*/ta/man/translate/figs-explicit οὐ μνημονεύετε 1 Here Jesus implies that the disciples should **remember** what it is that he has done. As the next verses will show, Jesus is thinking specifically of how he has fed 5,000 and 4,000 people. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “do you not remember my miracles” +8:19 qgpd rc://*/ta/man/translate/figs-explicit τοὺς πέντε ἄρτους ἔκλασα 1 Here Jesus refers to how he **broke** the **loaves** of bread in pieces so that they could be served to the crowds. This was a normal practice in his culture. If it would be helpful in your language, you could make that idea more explicit. See how you translated the similar phrase in [6:41](../06/41.md). Alternate translation: “I divided the five loaves into servings” or “I broke the five loaves into smaller pieces” +8:19 e90h rc://*/ta/man/translate/translate-unknown ἄρτους 1 See how you translated **loaves** in [6:38](../06/38.md). Alternate translation: “large chunks of bread” +8:19 t7ig rc://*/ta/man/translate/figs-nominaladj τοὺς πεντακισχιλίους 1 Jesus is using the number **5,000** as a noun to mean 5,000 people. Your language may use numbers in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “the 5,000 men” +8:19 xppw rc://*/ta/man/translate/figs-explicit κοφίνους κλασμάτων πλήρεις ἤρατε 1 Here Jesus means that the disciples filled the **baskets** with the leftovers from the meal, including **broken pieces** of bread. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “baskets full of broken pieces of bread did you collect” or “baskets full of leftover pieces of bread did you take up” +8:19 v6lj rc://*/ta/man/translate/translate-unknown κοφίνους 1 See how you translated **baskets** in [6:43](../06/43.md). Alternate translation: “boxes” or “containers” +8:19 zblz rc://*/ta/man/translate/translate-tense λέγουσιν 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “They said” +8:19 y0h5 rc://*/ta/man/translate/figs-ellipsis δώδεκα 1 The disciples are leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the verse if it would be clearer in your language. Alternate translation: “We took up 12 baskets full” +8:20 ji16 rc://*/ta/man/translate/figs-explicit ὅτε καὶ 1 Here Mark implies that Jesus is speaking again. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “Then he said, ‘And when” +8:20 gxwi rc://*/ta/man/translate/figs-ellipsis τοὺς ἑπτὰ εἰς τοὺς τετρακισχιλίους 1 Jesus is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from the previous verse if it would be clearer in your language. Alternate translation: “I broke the seven for the 4,000” +8:20 h45u rc://*/ta/man/translate/figs-nominaladj τοὺς ἑπτὰ 1 Jesus is using the number **seven** as a noun to mean seven loaves. Your language may use numbers in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “the seven loaves” +8:20 lip5 rc://*/ta/man/translate/figs-nominaladj τοὺς τετρακισχιλίους 1 Jesus is using the number **4,000** as a noun to mean 4,000 people. Your language may use numbers in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “the 4,000 individuals” +8:20 hzgx rc://*/ta/man/translate/figs-possession πόσων σπυρίδων πληρώματα κλασμάτων 1 Here, Jesus is using the possessive form to describe **fullness** that consisted of **baskets** that were stuffed with **broken pieces**. If this is not clear in your language, you could express the idea in another way. Alternate translation: “how many baskets containing broken pieces” or “how many baskets, each one filled with broken pieces,” +8:20 q3f6 rc://*/ta/man/translate/figs-abstractnouns πόσων σπυρίδων πληρώματα 1 If your language does not use an abstract noun for the idea of **fullness**, you could express the same idea in another way. Alternate translation: “how many baskets full” +8:20 wvmn rc://*/ta/man/translate/translate-unknown σπυρίδων 1 See how you translated **baskets** in [8:8](../08/08.md). Alternate translation: “boxes” or “containers” +8:20 tdnl rc://*/ta/man/translate/figs-explicit κλασμάτων 1 Here Jesus is referring to **broken pieces** of bread. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “of broken pieces of bread” or “of broken pieces of leftover bread” +8:20 i5wc rc://*/ta/man/translate/translate-tense λέγουσιν 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “they said” +8:20 jfbq rc://*/ta/man/translate/figs-ellipsis ἑπτά 1 The disciples are leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the verse if it would be clearer in your language. Alternate translation: “We took up seven baskets full” +8:21 kh42 rc://*/ta/man/translate/figs-rquestion πῶς οὔπω συνίετε? 1 Jesus is using the question form to rebuke his disciples. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. See how you expressed the simialr rhetorical question in [8:17](../08/17.md). Alternate translation: “You should understand by now.” or “I am disappointed that you do not yet understand!” +8:21 kmt0 rc://*/ta/man/translate/figs-explicit πῶς οὔπω συνίετε? 1 Here Jesus is implying that the disciples do not **understand** who Jesus is and what he can do. If it would be helpful in your language, you could make that idea more explicit. See how you expressed the similar idea in [8:17](../08/17.md). Alternate translation: “How do you not yet understand who I am and what I can do” +8:22 q45u rc://*/ta/man/translate/writing-newevent καὶ 1 Here, the word **And** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **And** untranslated. Alternate translation: “Then” +8:22 h4pe rc://*/ta/man/translate/translate-tense ἔρχονται & φέρουσιν & παρακαλοῦσιν 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “they came … they brought … begged” +8:22 c92c rc://*/ta/man/translate/figs-go ἔρχονται 1 In a context such as this, your language might say “go” instead of **come**. Alternate translation: “they go” +8:22 mul4 rc://*/ta/man/translate/translate-names Βηθσαϊδάν 1 The word **Bethsaida** is the name of a town. It was located on the northern shore of the Sea of Galilee. See how you referred to this town in [6:45](../06/45.md). +8:22 t5ho rc://*/ta/man/translate/writing-pronouns φέρουσιν 1 Here, the pronoun **they** refers to people in general. If it would be helpful in your language, you could use a word or phrase that refers generally to people. Alternate translation: “certain people bring” or “some people bring” +8:22 n503 rc://*/ta/man/translate/writing-participants καὶ φέρουσιν αὐτῷ τυφλὸν, καὶ παρακαλοῦσιν αὐτὸν 1 Here Mark introduces a man who is **blind** as a new character in the story. Use a natural form in your language for introducing a new character. Alternate translation: “and there was a blind man there. People bring him to Jesus and beg him” +8:22 mj78 rc://*/ta/man/translate/figs-quotations αὐτὸν ἵνα αὐτοῦ ἅψηται 1 It may be more natural in your language to have a direct quotation here. Alternate translation: “him, ‘Please touch him’” +8:22 mx9q rc://*/ta/man/translate/figs-explicit αὐτοῦ ἅψηται 1 Here the people are implying that they want Jesus to **touch** the man to heal him. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “he would touch him and heal him” or “he, by touching him, would heal him” +8:23 bnry rc://*/ta/man/translate/figs-explicit ἐπιθεὶς τὰς χεῖρας αὐτῷ 1 As [8:25](../08/25.md) makes clear, Jesus **laid his hands** on the man’s eyes. If it would be helpful in your language, you could make that more explicit here. Alternate translation: “having laid his hands on the man’s eyes” +8:23 s7in rc://*/ta/man/translate/figs-quotations ἐπηρώτα αὐτόν, εἴ τι βλέπεις 1 It may be more natural in your language to have an indirect quotation here. Alternate translation: “he was asking him if he saw anything.” +8:24 raqh rc://*/ta/man/translate/figs-explicit ἀναβλέψας 1 Here, the word translated **having looked up** could mean that: (1) the man raised his head and looked around him. Alternate translation: “having looked at what was around him” (2) the man began to be able to see again. Alternate translation: “having begun to see again” +8:24 j47q rc://*/ta/man/translate/figs-gendernotations τοὺς ἀνθρώπους 1 Although the term **men** is masculine, the man is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “humans” +8:24 slxx rc://*/ta/man/translate/grammar-connect-words-phrases ὅτι 1 Here, the word **for** could introduce: (1) a further explanation of what the man saw. Alternate translation: “and more specifically,” or “and in fact” (2) a reason why the man knew that he was seeing **men**. Alternate translation: “since” or “which I know because” +8:24 r6tk rc://*/ta/man/translate/figs-simile ὡς δένδρα ὁρῶ περιπατοῦντας 1 The man is saying that the people he sees look like **trees**. This means that he cannot see them clearly. If it would be helpful in your language, you could state that explicitly. Alternate translation: “I see them walking, but I cannot see them clearly. They look like trees” +8:25 nfod rc://*/ta/man/translate/figs-infostructure διέβλεψεν καὶ ἀπεκατέστη καὶ ἐνέβλεπεν τηλαυγῶς ἅπαντα 1 If it would be more natural in your language, you could rearrange these clauses so that when the man looks and what the man sees are more closely connected. Alternate translation: “he was restored, and he looked intently, and he was seeing everything clearly” or “he looked intently and was seeing everything clearly, and he was restored” +8:25 td9l rc://*/ta/man/translate/figs-activepassive ἀπεκατέστη 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was Jesus. Alternate translation: “Jesus had restored him” or “became healthy” +8:26 uf6s rc://*/ta/man/translate/figs-quotations καὶ ἀπέστειλεν αὐτὸν εἰς οἶκον αὐτοῦ λέγων, μηδὲ εἰς τὴν κώμην εἰσέλθῃς 1 It may be more natural in your language to make everything that Jesus commands in this verse a direct quotation or an indirect quotation. Alternate translation: “And he told him, ‘Go to your home. You may not even enter into the town’” or “And he sent him away to his home, telling him that he might not even enter into the town” +8:26 gpqt rc://*/ta/man/translate/writing-quotations λέγων 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “and he said” +8:26 w303 rc://*/ta/man/translate/translate-textvariants εἰς τὴν κώμην 1 Many ancient manuscripts do not include any words in this verse after the phrase **into the town**. The ULT follows that reading. Other ancient manuscripts include the words “nor speak to anyone in the town” after the phrase **into the town**. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. +8:27 dojr rc://*/ta/man/translate/writing-newevent καὶ 1 Here, the word **And** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **And** untranslated. Alternate translation: “Sometime later,” +8:27 e4l3 rc://*/ta/man/translate/figs-go ἐξῆλθεν 1 In a context such as this, your language might say “came” instead of **went**. Alternate translation: “came out” +8:27 utrs rc://*/ta/man/translate/figs-possession τὰς κώμας Καισαρείας τῆς Φιλίππου 1 Here, Jesus is using the possessive form to describe **villages** that are near the larger city of **Caesarea Philippi**. If this is not clear in your language, you could express the idea in another way. Alternate translation: “the villages that belonged to Caesarea Philippi” or “the villages that surrounded Caesarea Philippi“ +8:27 qfyu rc://*/ta/man/translate/writing-quotations λέγων αὐτοῖς 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “and he said to them” or “and he asked them” +8:27 djp6 rc://*/ta/man/translate/figs-gendernotations οἱ ἄνθρωποι 1 Although the term **men** is masculine, Jesus is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “men and women” +8:28 lqfg rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the word **But** introduces the next thing that happened. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **But** untranslated. Alternate translation: “Then” +8:28 xmty rc://*/ta/man/translate/writing-quotations λέγοντες 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “and they answered” +8:28 nn1f rc://*/ta/man/translate/figs-ellipsis ὅτι Ἰωάννην τὸν Βαπτιστήν, καὶ ἄλλοι Ἠλείαν, ἄλλοι δὲ ὅτι εἷς τῶν προφητῶν 1 The disciples are leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from the context if it would be clearer in your language. Alternate translation: “Some say John the Baptist; and others say Elijah; but others say one of the prophets” +8:28 chn6 rc://*/ta/man/translate/figs-explicit Ἰωάννην τὸν Βαπτιστήν, καὶ ἄλλοι Ἠλείαν, ἄλλοι δὲ ὅτι εἷς τῶν προφητῶν 1 Since all these people and prophets had died before the disciples answered this question, the disciples are implying that people think that Jesus is one of these people who has come back to life. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “John the Baptist come back to life; and others, Elijah come back to life; but others, one of the prophets come back to life” +8:28 v870 rc://*/ta/man/translate/figs-nominaladj ἄλλοι -1 The disciples are using the adjectives **others** and **others** as nouns to mean various groups of people. Your language may use adjectives in the same way. If not, you could translate these words with equivalent phrases. Alternate translation: “others among the people … others among the people” +8:28 vpwv rc://*/ta/man/translate/figs-explicit εἷς τῶν προφητῶν 1 Here the disciples are not excluding **John the Baptist** or **Elijah** from the group of the prophets. Instead, they are referring to the many other prophets that God had sent. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “another one of the prophets” +8:29 h24a rc://*/ta/man/translate/translate-tense λέγει 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “said” +8:30 rgy8 rc://*/ta/man/translate/figs-quotations ἐπετίμησεν αὐτοῖς ἵνα μηδενὶ λέγωσιν περὶ αὐτοῦ 1 It may be more natural in your language to have a direct quotation here. Alternate translation: “he strongly warned them, ‘Tell no one about me’” +8:30 tcdq rc://*/ta/man/translate/figs-explicit περὶ αὐτοῦ 1 Here Mark implies that Jesus warned the disciples to **tell no one about** who he really was. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “that he was the Christ” or “about his true identity” +8:31 lvfh rc://*/ta/man/translate/figs-quotations αὐτοὺς ὅτι δεῖ τὸν Υἱὸν τοῦ Ἀνθρώπου πολλὰ παθεῖν, καὶ ἀποδοκιμασθῆναι ὑπὸ τῶν πρεσβυτέρων καὶ τῶν ἀρχιερέων καὶ τῶν γραμματέων, καὶ ἀποκτανθῆναι, καὶ μετὰ τρεῖς ἡμέρας ἀναστῆναι 1 It may be more natural in your language to have a direct quotation here. Alternate translation: “them, ‘It is necessary for the Son of Man to suffer many things and to be rejected by the elders and the chief priests and the scribes and to be killed and to rise up after three days’” +8:31 d4dc rc://*/ta/man/translate/figs-explicit τὸν Υἱὸν τοῦ Ἀνθρώπου 1 Here Jesus is referring to himself as **the Son of Man**. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “him, who is the Son of Man,” +8:31 m32p rc://*/ta/man/translate/figs-activepassive ἀποδοκιμασθῆναι ὑπὸ τῶν πρεσβυτέρων καὶ τῶν ἀρχιερέων καὶ τῶν γραμματέων 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “to experience rejection from the elders and the chief priests and the scribes” +8:31 rn9m rc://*/ta/man/translate/figs-activepassive ἀποκτανθῆναι 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, you could use an indefinite subject. Alternate translation: “to die” or “to allow someone to kill him” +8:31 h9t2 rc://*/ta/man/translate/figs-idiom ἀναστῆναι 1 Here, the phrase **rise up** refers to someone who died coming back to life. If it would be helpful in your language, you could use a comparable word or state the meaning plainly. Alternate translation: “to be restored to life” or “to resurrect” +8:31 gjg2 rc://*/ta/man/translate/figs-idiom μετὰ τρεῖς ἡμέρας 1 Here, the phrase **after three days** refers to the day after tomorrow. People in Jesus’ culture counted the current day as day one, tomorrow as day two, and the day after tomorrow as day three. If it would be helpful in your language, you could use a word or phrase that refers to the day after tomorrow. Alternate translation: “on the day after the next day” or “two days from now” 8:33 nu32 rc://*/ta/man/translate/figs-metaphor ὕπαγε ὀπίσω μου, Σατανᾶ 1 By saying **Get behind me, Satan**, Jesus could mean: (1) that Satan is directly influencing Peter to think and act the way he is. (2) that Peter is acting like **Satan** because Peter is trying to prevent Jesus from accomplishing what God sent him to do, which is the very thing that Satan also tried to do. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “Get behind me, because you are acting like Satan!” 8:33 r9gy rc://*/ta/man/translate/grammar-connect-logic-contrast ἀλλὰ 1 In this verse Jesus is saying that Peter is acting in a way that he should not act. Here, the word **but** introduces a contrast between setting one’s mind (thoughts) on the things of God and setting one’s mind (thoughts) on the things of men. Use a natural way in your language for introducing a contrast. Alternate translation: “instead of” 8:33 clxo rc://*/ta/man/translate/figs-idiom οὐ φρονεῖς τὰ τοῦ Θεοῦ 1 To **set your mind** on something means to think about it. If it would be helpful in your language, you could use an equivalent idiom or use plain language. Alternate translation: “you are not focusing your thoughts on what God desires” From 82b9159abf591af48518b5804fea3c80b3d51fd7 Mon Sep 17 00:00:00 2001 From: Grant_Ailie Date: Wed, 30 Aug 2023 02:18:23 +0000 Subject: [PATCH 097/127] =?UTF-8?q?Proof=20reading=20edits=20for=20Song=20?= =?UTF-8?q?of=20Songs=20TN=E2=80=99s=203:1-6:9=20(#3494)?= MIME-Version: 1.0 Content-Type: text/plain; charset=UTF-8 Content-Transfer-Encoding: 8bit Reviewed-on: https://git.door43.org/unfoldingWord/en_tn/pulls/3494 --- tn_SNG.tsv | 133 +++++++++++++++++++++++++++-------------------------- 1 file changed, 67 insertions(+), 66 deletions(-) diff --git a/tn_SNG.tsv b/tn_SNG.tsv index adb2f33739..b6e1839828 100644 --- a/tn_SNG.tsv +++ b/tn_SNG.tsv @@ -181,26 +181,25 @@ front:intro an3g 0 # Introduction to the Song of Songs\n\n## Part 1: General 2:17 d8mw rc://*/ta/man/translate/translate-unknown לִ⁠צְבִ֗י 1 See how you translated the plural form “gazelles” in [2:7](../02/07.md) and translate this word as the singular form of “gazelles.” 2:17 iwlq rc://*/ta/man/translate/translate-transliterate הָ֥רֵי בָֽתֶר 1 The word **Bether** is a transliteration of a Hebrew word which refers to a cleft place with gorges and could: (1) refer to a specific place in Israel. If you choose this option then in your translation you can spell it the way it sounds in your language as modeled by the ULT. (2) be used generically here as a general description for **the mountains**. Alternate translation: “the cleft mountains” or “the rugged mountains” or “the mountain gorges” 3:intro t72h 0 # Song of Songs 3 General Notes\n\n## Special concepts in this chapter\n\n### Longing\n\n[3:1-3](../03/01.md) describes the feeling of longing that the woman had for the man she loved and it describes her diligently seeking the man loved. [3:4](../03/04.md) describes the woman finding the man that she loved and her response to finding him, holding onto him and bringing him to her mother’s house. \n\n## Other possible translation difficulties in this chapter\n\n\n### Whether [3:1-4](../03/01.md) describe a dream, a real event or something imagined\n\nBible scholars do not know for certain whether the events described in [3:1-4](../03/01.md) are a real event or something that the woman dreamed in a dream or something that the woman imagined. Many Bible scholars think that [3:1-4](../03/01.md) describe a dream. If you are using footnotes you may wish to explain this in a footnote or you could indicate in a section header whether you think this is a dream, a real event or something that the woman imagined. You could also use a general section header such as “The woman searches for the man she loves at night and finds him” which does not comment on whether this was a dream, a real event or something imagined. -3:1 gagz rc://*/ta/man/translate/figs-extrainfo עַל־ מִשְׁכָּבִ⁠י֙ בַּ⁠לֵּיל֔וֹת 1 Because Bible scholars do not know if the events described in [3:1-4](../03/01.md) describe real events, things that happened in a dream or things the woman imagined, you should not expand on or explain the phrase **On my bed in the night** in the actual text of your translation (by adding a phrase like “I dreamed I was” or “I imagined I was”) though you may wish to use a header or a footnote. See the section “Other possible translation difficulties in this chapter” in the Introduction to this chapter for more information. +3:1 gagz rc://*/ta/man/translate/figs-extrainfo עַל־ מִשְׁכָּבִ⁠י֙ בַּ⁠לֵּיל֔וֹת 1 Because Bible scholars do not know if the events described in [3:1-4](../03/01.md) describe real events or things that happened in a dream or things the woman imagined, you should not expand on or explain the phrase **On my bed in the night** in the actual text of your translation (by adding a phrase like “I dreamed I was” or “I imagined I was”) though you may wish to use a header or a footnote. See the section “Other possible translation difficulties in this chapter” in the Introduction to this chapter for more information. 3:1 eds0 rc://*/ta/man/translate/translate-plural בַּ⁠לֵּיל֔וֹת 1 In the original language the phrase **in the night** uses a plural form of **night** and could mean: (1) that the woman sought the man during the night. Alternate translation: “during the night” (2) that the woman sought the man throughout the night. Alternate translation: “throughout the night” or “all night long” (3) that the woman sought the man on many nights. Alternate translation: “night after night” or “night upon night” 3:1 ks2u rc://*/ta/man/translate/writing-poetry בִּקַּ֕שְׁתִּי אֵ֥ת שֶׁ⁠אָהֲבָ֖ה נַפְשִׁ֑⁠י בִּקַּשְׁתִּ֖י⁠ו 1 The phrase **I sought him** is repeated for emphasis. Hebrew poetry often uses repetition for emphasis. You may be able to use the same construction in your language to show the emphasis here. Alternatively, your language may have another way of showing the emphasis. Alternate translation: “I desperately sought him whom my soul loves” or “I earnestly sought him whom my soul loves” 3:1 hu3u rc://*/ta/man/translate/figs-synecdoche אֵ֥ת שֶׁ⁠אָהֲבָ֖ה נַפְשִׁ֑⁠י 1 See how you translated the similar phrase “you whom my soul loves” in [1:7](../01/07.md). Alternate translation: “him whom I love” -3:2 zqaa rc://*/ta/man/translate/figs-explicit אָק֨וּמָה נָּ֜א 1 The woman is thinking or saying this to herself. If it would be helpful to your readers, you could indicate that explicitly by beginning this section with an introductory phrase as modeled by the UST. Alternate translation: “I thought to myself, “I will get up now …’” +3:2 zqaa rc://*/ta/man/translate/figs-explicit אָק֨וּמָה נָּ֜א 1 The woman is thinking or saying this to herself. If it would be helpful to your readers, you could indicate that explicitly by beginning this section with an introductory phrase as modeled by the UST. Alternate translation: “I thought to myself, “I will get up now” 3:2 uyu7 וַ⁠אֲסוֹבְבָ֣ה בָ⁠עִ֗יר 1 Alternate translation: “and walk through the city” 3:2 x9ki rc://*/ta/man/translate/figs-explicit וּ⁠בָ֣⁠רְחֹב֔וֹת 1 The word **squares** refers to spacious open places where people gathered to sell things and conduct other business matters and handle legal matters. If your readers would not be familiar with this type of place, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “and in the open plazas” or “and in the wide open places” 3:2 afu9 אֲבַקְשָׁ֕ה…בִּקַּשְׁתִּ֖י⁠ו 1 Alternate translation: “I will look for … I looked for him” 3:2 tqsh rc://*/ta/man/translate/figs-synecdoche אֵ֥ת שֶׁ⁠אָהֲבָ֖ה נַפְשִׁ֑⁠י 1 See how you translated the similar phrase “you whom my soul loves” in [1:7](../01/07.md). Alternate translation: “him whom I love” 3:3 rdd5 rc://*/ta/man/translate/translate-unknown הַ⁠שֹּׁ֣מְרִ֔ים 1 Here, the word **guards** refers to men who had the job of walking about the city during the night for the purpose of keeping the people safe. If your readers would not be familiar with this term you could use the name of a similar role in your area or you could use a more general term as modeled by the UST. -3:3 ha13 rc://*/ta/man/translate/figs-explicit אֵ֛ת שֶׁ⁠אָהֲבָ֥ה נַפְשִׁ֖⁠י רְאִיתֶֽם 1 The woman is asking the **guards** a question. If it would be helpful to your readers, you could indicate that explicitly by introducing this question with words that indicate that this is a question as modeled by the UST. Alternate translation: “I said to them, “Have you seen him whom my soul loves’” +3:3 ha13 rc://*/ta/man/translate/figs-explicit אֵ֛ת שֶׁ⁠אָהֲבָ֥ה נַפְשִׁ֖⁠י רְאִיתֶֽם 1 The woman is asking the **guards** a question. If it would be helpful to your readers, you could indicate that explicitly by introducing this question with words that indicate that this is a question. Alternate translation: “I said to them, “Have you seen him whom my soul loves’” 3:3 pab8 rc://*/ta/man/translate/figs-synecdoche אֵ֛ת שֶׁ⁠אָהֲבָ֥ה נַפְשִׁ֖⁠י 1 See how you translated the similar phrase “you whom my soul loves” in [1:7](../01/07.md). Alternate translation: “him whom I love” 3:3 j24q אֵ֛ת שֶׁ⁠אָהֲבָ֥ה נַפְשִׁ֖⁠י רְאִיתֶֽם 1 Alternate translation: “Do you know where the man who I love is?” 3:4 x68x כִּ⁠מְעַט֙ 1 Alternate translation: “Scarcely” 3:4 frj6 rc://*/ta/man/translate/figs-synecdoche אֵ֥ת שֶׁ⁠אָהֲבָ֖ה נַפְשִׁ֑⁠י 1 See how you translated the similar phrase “you whom my soul loves” in [1:7](../01/07.md). Alternate translation: “him whom I love” 3:4 zhgq rc://*/ta/man/translate/figs-go שֶׁ֤⁠הֲבֵיאתִי⁠ו֙ 1 Your language may say “taken” rather than **brought** in contexts such as this. Use whichever is more natural. Alternate translation: “I had taken him” -3:4 xfcj rc://*/ta/man/translate/figs-parallelism שֶׁ֤⁠הֲבֵיאתִי⁠ו֙ אֶל־ בֵּ֣ית אִמִּ֔⁠י וְ⁠אֶל־ חֶ֖דֶר הוֹרָתִֽ⁠י 1 These two phrases are parallel. The second phrase adds additional information to the first one. This is common in Hebrew poetry and it would be good to show this to your readers by including both phrases in your translation rather than combining them. However, if it would be helpful to your readers, you could connect the phrases with a word such as “then” in order to show that the second phrase is adding additional information. Alternate translation: “I had brought him to the house of my mother\nand then to the room of the woman who had conceived me” +3:4 xfcj rc://*/ta/man/translate/figs-parallelism שֶׁ֤⁠הֲבֵיאתִי⁠ו֙ אֶל־ בֵּ֣ית אִמִּ֔⁠י וְ⁠אֶל־ חֶ֖דֶר הוֹרָתִֽ⁠י 1 These two phrases are parallel. The second phrase adds additional information to the first one. This is common in Hebrew poetry and it would be good to show this to your readers by including both phrases in your translation rather than combining them. However, if it would be helpful to your readers, you could connect the phrases with a word such as “then” in order to show that the second phrase is adding additional information. Alternate translation: “I had brought him to the house of my mother and then to the room of the woman who had conceived me” 3:5 a3y1 rc://*/ta/man/translate/writing-poetry הִשְׁבַּ֨עְתִּי אֶתְ⁠כֶ֜ם בְּנ֤וֹת יְרוּשָׁלִַ֨ם֙ בִּ⁠צְבָא֔וֹת א֖וֹ בְּ⁠אַיְל֣וֹת הַ⁠שָּׂדֶ֑ה אִם־תָּעִ֧ירוּ ׀ וְֽ⁠אִם־תְּעֽוֹרְר֛וּ אֶת־הָ⁠אַהֲבָ֖ה עַ֥ד שֶׁ⁠תֶּחְפָּֽץ 1 This verse is identical to [Song of Songs 2:7](../02/07.md). Translate this verse exactly as you translated that verse. This verse is a refrain (a repeated phrase). Refrains are a common feature of poetry. This refrain closes section 2:8-3:5. -3:5 t61g rc://*/ta/man/translate/figs-apostrophe 0 “young women of Jerusalem.” These young women could not hear her and were not present, but the woman speaks as if they were present and could hear her. -3:6 c84r rc://*/ta/man/translate/figs-rquestion מִ֣י זֹ֗את עֹלָה֙ מִן־הַ⁠מִּדְבָּ֔ר כְּ⁠תִֽימֲר֖וֹת עָשָׁ֑ן מְקֻטֶּ֤רֶת מוֹר֙ וּ⁠לְבוֹנָ֔ה מִ⁠כֹּ֖ל אַבְקַ֥ת רוֹכֵֽל 1 Here, the phrase **Who is that** could: (1) be rhetorical question that is used to create a sense of expectation and interest. If you would not use a rhetorical question for this purpose in your language, you could translate these words as a statement or an exclamation and communicate the emphasis in another way as modeled by the UST. (2) be a request for information. Alternate translation: “Who is it that I see arising from the wilderness like columns of smoke, fragrant smoke of myrrh and frankincense from all the powders of the merchant? ” (See: [[rc://en/ta/man/translate/figs-rquestion]]) +3:6 c84r rc://*/ta/man/translate/figs-rquestion מִ֣י זֹ֗את עֹלָה֙ מִן־הַ⁠מִּדְבָּ֔ר כְּ⁠תִֽימֲר֖וֹת עָשָׁ֑ן מְקֻטֶּ֤רֶת מוֹר֙ וּ⁠לְבוֹנָ֔ה מִ⁠כֹּ֖ל אַבְקַ֥ת רוֹכֵֽל 1 Here, the phrase **Who is that** could: (1) be rhetorical question that is used to create a sense of expectation and interest. If you would not use a rhetorical question for this purpose in your language, you could translate these words as a statement or an exclamation and communicate the emphasis in another way as modeled by the UST. (2) be a request for information. Alternate translation: “Who is it that I see arising from the wilderness like columns of smoke, fragrant smoke of myrrh and frankincense from all the powders of the merchant?” 3:6 y8wr rc://*/ta/man/translate/figs-explicit עֹלָה֙ 1 The word **arising** is used by the author because the group of people described is traveling **from the wilderness** to Jerusalem. They must travel upward in elevation in order to reach Jerusalem because **the wilderness** is low in the Jordan valley and Jerusalem is built on hills and is therefore high. Use a word or phrase that expresses moving upward in elevation. Alternate translation: “moving upward” 3:6 si0q rc://*/ta/man/translate/figs-explicit זֹ֗את עֹלָה֙ מִן־הַ⁠מִּדְבָּ֔ר 1 The word translated as **that** here could refer to: (1) Solomon’s “litter,” which is named in the following verse. Alternate translation: “is that group of people that is arising from the wilderness” (2) the woman. Alternate translation: “is this woman that is arising from the wilderness” 3:6 y4z0 rc://*/ta/man/translate/figs-simile כְּ⁠תִֽימֲר֖וֹת עָשָׁ֑ן מְקֻטֶּ֤רֶת מוֹר֙ וּ⁠לְבוֹנָ֔ה 1 The word **like** is introducing a comparison. Here, the phrase **a column of smoke** is most likely describing a dust cloud created by a group of people traveling in a dry and dusty area. If it would be helpful to your readers, you could indicate the basis of comparison. Alternate translation: “creating a dust cloud that resembles a column of smoke, which resembles the fragrant smoke of myrrh and frankincense” @@ -208,17 +207,16 @@ front:intro an3g 0 # Introduction to the Song of Songs\n\n## Part 1: General 3:6 vbjm rc://*/ta/man/translate/figs-ellipsis מְקֻטֶּ֤רֶת 1 The author is leaving out a word that a sentence would need in many languages to be complete. If your readers might misunderstand this, you could supply this word from the context. Alternate translation: “like fragrant smoke of” 3:6 w7kr rc://*/ta/man/translate/translate-unknown מוֹר֙ 1 **myrrh** is a pleasant smelling ointment which is made from resin taken from the myrrh tree. If your readers would not be familiar **myrrh** you could use the name of something similar in your area or you could use a more general term. Alternately, you could describe **myrrh** with a descriptive phrase and/or you could include a footnote explaining what myrrh is. Alternate translation: “the sweet smelling incense made from the resin of a myrrh tree” 3:6 i42j rc://*/ta/man/translate/grammar-connect-words-phrases מִ⁠כֹּ֖ל אַבְקַ֥ת רוֹכֵֽל 1 The word translated as **from all** could: (1) be introducing **the powders of the merchant** as additional information about **myrrh and frankincense**. Alternate translation: “which are among the powders of the merchant” (2) indicate that **the powders of the merchant** are being introduced as additional things **the merchant** sells. Alternate translation: “and other powders of the merchants” -3:6 e1ly 0 # General Information:\n\nThe third part of the book begins here. It begins with a description of sixty men carrying Solomon’s bed up from the wilderness to Jerusalem. 3:7 ldh8 rc://*/ta/man/translate/figs-exclamation הִנֵּ֗ה 1 **Behold** is an exclamation that is being used to draw people’s attention to what was “arising from the wilderness”. Use an exclamation that would express that meaning in your language as modeled by the UST. 3:7 sa19 rc://*/ta/man/translate/translate-unknown מִטָּת⁠וֹ֙ 1 A **litter** was a portable bed or couch that important people were carried on from place to place. It was carried by wooden poles that were attached to it. This **litter** probably had a canopy on top of it that functioned as a roof and curtains around it that could be opened and closed. If your readers would be unfamiliar with this term you could use the name of something similar in your area or you could use a descriptive phrase as modeled by the UST. Alternate translation: “portable couch” 3:7 ui2b rc://*/ta/man/translate/figs-explicit מִטָּת⁠וֹ֙ שֶׁ⁠לִּ⁠שְׁלֹמֹ֔ה 1 The phrase **his litter, which belongs to Solomon** could mean: (1) that the woman was riding on the **litter** which belonged to **Solomon** and which he had sent for her. The UST models this interpretation. (2) that **Solomon** himself was riding in the **litter**. Alternate translation: “Solomon riding in his royal portable chair” 3:8 v2yx מְלֻמְּדֵ֖י מִלְחָמָ֑ה 1 Alternate translation: “all of them have been trained in warfare” or “all of them have been trained to use their swords” -3:8 cttn rc://*/ta/man/translate/figs-explicit אִ֤ישׁ חַרְבּ⁠וֹ֙ עַל־יְרֵכ֔⁠וֹ מִ⁠פַּ֖חַד בַּ⁠לֵּילּֽוֹת׃ 1 The phrase **Each one has his sword at his thigh** means that each warrior has his **sword** strapped to his thigh so that it is ready to use to defend **against the terrors in the nights**. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “Each warrior has his sword strapped to his thigh so that it is ready to use against the terrors in the nights” or “Each warrior has his sword ready to use to defend\nagainst the terrors in the nights” +3:8 cttn rc://*/ta/man/translate/figs-explicit אִ֤ישׁ חַרְבּ⁠וֹ֙ עַל־יְרֵכ֔⁠וֹ מִ⁠פַּ֖חַד בַּ⁠לֵּילּֽוֹת׃ 1 The phrase **Each one has his sword at his thigh** means that each warrior has his **sword** strapped to his thigh so that it is ready to use to defend **against the terrors in the nights**. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “Each warrior has his sword strapped to his thigh so that it is ready to use against the terrors in the nights” or “Each warrior has his sword ready to use to defend against the terrors in the nights” 3:8 z214 rc://*/ta/man/translate/figs-explicit מִ⁠פַּ֖חַד בַּ⁠לֵּילּֽוֹת 1 The phrase **against the terrors in the nights** means “ready to defend against the terrifying things that could happen on any given night.” If it would be helpful to your readers, you could indicate that explicitly as modeled by the UST. Alternate translation: “ready to guard against dangers that happen during the night” or “ready to defend against the dangers of the night.” -3:9-10 tq2c rc://*/ta/man/translate/writing-background אַפִּרְי֗וֹן עָ֤שָׂה ל⁠וֹ֙ הַ⁠מֶּ֣לֶךְ שְׁלֹמֹ֔ה מֵ⁠עֲצֵ֖י הַ⁠לְּבָנֽוֹן … עַמּוּדָי⁠ו֙ עָ֣שָׂה כֶ֔סֶף רְפִידָת֣⁠וֹ זָהָ֔ב מֶרְכָּב֖⁠וֹ אַרְגָּמָ֑ן תּוֹכ⁠וֹ֙ רָצ֣וּף אַהֲבָ֔ה מִ⁠בְּנ֖וֹת יְרוּשָׁלִָֽם\n\n 1 These two verses give background information. Use the natural form in your language for expressing background information. +3:9-10 tq2c rc://*/ta/man/translate/writing-background אַפִּרְי֗וֹן עָ֤שָׂה ל⁠וֹ֙ הַ⁠מֶּ֣לֶךְ שְׁלֹמֹ֔ה מֵ⁠עֲצֵ֖י הַ⁠לְּבָנֽוֹן & עַמּוּדָי⁠ו֙ עָ֣שָׂה כֶ֔סֶף רְפִידָת֣⁠וֹ זָהָ֔ב מֶרְכָּב֖⁠וֹ אַרְגָּמָ֑ן תּוֹכ⁠וֹ֙ רָצ֣וּף אַהֲבָ֔ה מִ⁠בְּנ֖וֹת יְרוּשָׁלִָֽם\n\n 1 These two verses give background information. Use the natural form in your language for expressing background information. 3:9-10 iko4 rc://*/ta/man/translate/figs-explicit אַפִּרְי֗וֹן עָ֤שָׂה ל⁠וֹ֙ … עַמּוּדָי⁠ו֙ עָ֣שָׂה כֶ֔סֶף 1 These phrases mean that Solomon had people make **a palanquin** for him. It does not mean that he made the **palanquin** himself. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “He had craftsmen make him a palanquin…He had craftsmen make its post with silver” or “He had a palanquin made for him…He had its posts made with silver” 3:9 nnm6 rc://*/ta/man/translate/translate-unknown אַפִּרְי֗וֹן 1 Here, the term **palanquin** refers to the same object that the term “litter” referred to in [3:7](../03/07.md). The term **litter** is a general term meaning “couch” or “bed” and the term **palanquin** is a more descriptive word meaning “sedan chair.” You could translate the term **palanquin** the same way you translated “litter” in [3:7](../03/07.md) or you could use a different word or phrase here. Alternate translation: “portable couch” or “sedan chair” -3:9 hlf4 הַ⁠מֶּ֣לֶךְ שְׁלֹמֹ֔ה מֵ⁠עֲצֵ֖י הַ⁠לְּבָנֽוֹן 1 Alternate translation: “King Solomon\nhad it made from the trees in Lebanon” +3:9 hlf4 הַ⁠מֶּ֣לֶךְ שְׁלֹמֹ֔ה מֵ⁠עֲצֵ֖י הַ⁠לְּבָנֽוֹן 1 Alternate translation: “King Solomon had it made from the trees in Lebanon” 3:10 xnj4 rc://*/ta/man/translate/figs-explicit עַמּוּדָי⁠ו֙ עָ֣שָׂה כֶ֔סֶף 1 The **posts** were made of wood and overlaid with **silver**. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “He made its posts of wood that was overlaid with silver” or “He made its posts of wood covered in silver” 3:10 q4nz רְפִידָת֣⁠וֹ זָהָ֔ב 1 The phrase **its back gold** could mean: (1) that the base or foundation of the “palanquin” was covered in **gold**. Alternate translation: “its foundation of gold” or “its base of gold” (2) the back of the chair was covered in **gold**. Alternate translation: “its back made from gold” 3:10 akoo מֶרְכָּב֖⁠וֹ אַרְגָּמָ֑ן 1 Alternate translation: “and covered the cushion with purple cloth” @@ -229,14 +227,13 @@ front:intro an3g 0 # Introduction to the Song of Songs\n\n## Part 1: General 3:11 zwp2 rc://*/ta/man/translate/figs-go צְאֶ֧ינָה 1 Your language may say “Come out” rather than **Go out** in contexts such as this. Use whichever is more natural. Alternate translation: “Come out” 3:11 i961 בְּנ֥וֹת צִיּ֖וֹן 1 The possessive form is used here to describe where the young women live. The phrase **daughters of Zion** is a poetic way of referring to the young women who were from the city of Jerusalem (These are probably the same women as the “marriageable women” in [1:3](../01/03.md) and the women referred to as “daughters of Jerusalem” in [2:7](../02/07.md) and [3:5](../03/05.md)). If your language would not use the possessive form for this, you could indicate the association between these young women and **Zion** in a way that is natural in your language. Alternate translation: “young women from Zion” or “young women from the city of Zion” or “you young women who live in Zion” 3:11 sfn3 rc://*/ta/man/translate/figs-parallelism בְּ⁠י֣וֹם חֲתֻנָּת֔⁠וֹ וּ⁠בְ⁠י֖וֹם שִׂמְחַ֥ת לִבּֽ⁠וֹ 1 These two phrases mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. Hebrew poetry was based on this kind of repetition, and it would be good to show this to your readers by including both phrases in your translation rather than combining them. If it would be helpful to your readers, you could connect the clauses with a word that shows that the second clause is repeating the first one, not saying something additional. Alternate translation: “on the day of his wedding, yes, on the day of the joy of his heart” -3:11 zhva rc://*/ta/man/translate/figs-abstractnouns וּ⁠בְ⁠י֖וֹם שִׂמְחַ֥ת לִבּֽ⁠וֹ 1 If your language does not use an abstract noun for the idea of **joy**, you could express the same idea with an adjective such as “joyful” or in some other way that is natural in your language. Alternate translation: “on the day his heart was exceedingly joyful” or “on the day when his heart was very joyful” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) +3:11 zhva rc://*/ta/man/translate/figs-abstractnouns וּ⁠בְ⁠י֖וֹם שִׂמְחַ֥ת לִבּֽ⁠וֹ 1 If your language does not use an abstract noun for the idea of **joy**, you could express the same idea with an adjective such as “joyful” or in some other way that is natural in your language. Alternate translation: “on the day his heart was exceedingly joyful” or “on the day when his heart was very joyful” 3:11 ei7z rc://*/ta/man/translate/figs-metonymy וּ⁠בְ⁠י֖וֹם שִׂמְחַ֥ת לִבּֽ⁠וֹ 1 Solomon’s inner being is being described by association with his **heart**, which the Jews viewed as being the center of a persons being and therefore the center of their mind and inner feelings. If it would be helpful in your language, you could use an equivalent expression or plain language as modeled by the UST. -3:11 sj76 gaze on King Solomon “look at King Solomon.” The word “gaze” refers to look at someone or something for a long time, usually with strong emotional feeling. 4:intro r3aw 0 # Song of Songs 4 General Notes\n\n## Special concepts in this chapter\n\n### Beauty\n\nThe man describes the woman he loves as the epitome of beauty and attractiveness in [4:1-4:5](../04/01.md) and in [4:7](../04/07.md). \n\n\n### Feelings of longing to be with one’s lover who seems distant and temporarily inaccessible\n\nIn [4:8](../04/08.md) the man speaks of the woman he loves as if she were far away from him and he invites her to “come with” him and “descend from” the height of three high places and be with him. The woman is not actually dwelling in these places but rather the man is using imaginative and poetic language to describe how he feels about being separated from her and to describe his desire to be with her. In [4:12](../04/12.md) the man uses poetic language to describe the fact that the woman he loves is temporarily inaccessible.\n\n\n## Other possible translation difficulties in this chapter\n\n### Metaphors\n\n\n### The Garden Metaphor \n\n[4:12-5:1](../04/12.md) is an extended metaphor. This metaphor is a conversation between the man and the woman he loves in which the man first compares the woman he loves to “a locked garden” (in [4:12-4:15](../04/12.md)) where many delightful things grow and then the woman responds by inviting the man to come to her garden (in [4:16](../04/16.md)). The man then responds to her invitation in [5:1](../05/1.md). The term **garden** is used as a metaphor for the woman in [4:12](../04/12.md), in [4:16](../04/16.md) (two times), and in [5:1](../05/01.md). You should be consistent in how you translate these terms. In [4:13](../04/13.md) the man speaks of the woman’s body as “an orchard of pomegranate trees with delicious fruits” and then in [4:16](../04/16.md) the woman invites the man to **come to his garden and eat its delicious fruit**. (See: [[rc://*/ta/man/translate/figs-exmetaphor]])\n\n### The “sister” metaphor\n\nThe phrase **my sister** is used in 4:9; 4:10, 4:12, 5:1, and 5:2. The man uses this phrase as a term of endearment for the woman he loves. The woman is not actually his sister. You should translate this phrase the same way each of the five times it occurs in this book because the author uses it with the same meaning every time. See the note at the first occurrence of this phrase in 4:9 for more information regarding this phrase.\n\n 4:1 rg3f rc://*/ta/man/translate/figs-parallelism הִנָּ֨⁠ךְ יָפָ֤ה רַעְיָתִ⁠י֙ הִנָּ֣⁠ךְ יָפָ֔ה 1 See how you translated these two parallel phrases in [1:15](../01/15.md). 4:1 m3g6 rc://*/ta/man/translate/figs-metaphor עֵינַ֣יִ⁠ךְ יוֹנִ֔ים מִ⁠בַּ֖עַד לְ⁠צַמָּתֵ֑⁠ךְ 1 See how you translated the phrase **Your eyes are doves** in [1:15](../01/15.md). 4:1 pnn4 rc://*/ta/man/translate/figs-simile שַׂעְרֵ⁠ךְ֙ כְּ⁠עֵ֣דֶר הָֽ⁠עִזִּ֔ים שֶׁ⁠גָּלְשׁ֖וּ מֵ⁠הַ֥ר גִּלְעָֽד 1 Both the color and the motion of the woman’s **hair** is being compared to **a flock of goats that hop down from the slopes of Gilead**. Goats in Israel were black so the original readers would have understood this comparison to mean that the woman’s hair was black. Seen from a distance, a flock of black goats descending down from the high elevation of **Mount Gilead** would have created a majestic visual effect because the goats would have looked like one long flowing mass of black. If it would be helpful to your readers, you could state explicitly these two points of comparison. Alternate translation: “Your black hair moves in graceful waves like a flock of black goats moving down the slopes of Mount Gilead” or “Your long black hair flows in graceful waves like a flock of black goats coming down the slopes of Mount Gilead” -4:2 bdg1 rc://*/ta/man/translate/figs-simile שִׁנַּ֨יִ⁠ךְ֙ כְּ⁠עֵ֣דֶר הַ⁠קְּצוּב֔וֹת שֶׁ⁠עָל֖וּ מִן־ הָ⁠רַחְצָ֑ה 1 The color (whiteness) of the woman’s teeth is being compared to the color (whiteness) of sheep after they have had their wool cut off and then washed in the water of a stream. If it would be helpful to your readers, you could state explicitly these two points of comparison as modeled by the UST. +4:2 bdg1 rc://*/ta/man/translate/figs-simile שִׁנַּ֨יִ⁠ךְ֙ כְּ⁠עֵ֣דֶר הַ⁠קְּצוּב֔וֹת שֶׁ⁠עָל֖וּ מִן־ הָ⁠רַחְצָ֑ה 1 The color (white) of the woman’s teeth is being compared to the color (white) of sheep after they have had their wool cut off and then washed in the water of a stream. If it would be helpful to your readers, you could state explicitly these two points of comparison as modeled by the UST. 4:2 cj59 rc://*/ta/man/translate/figs-activepassive הַ⁠קְּצוּב֔וֹת 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. If you must state who did the action, it is implied that “shepherds” did it. Alternate translation: “sheep whose wool shepherds have cut off” or “sheep whose wool people have cut off” 4:2 cqgq rc://*/ta/man/translate/figs-explicit מַתְאִימ֔וֹת 1 Alternate translation: “give birth to twins” 4:2 jw1w rc://*/ta/man/translate/figs-simile שֶׁ⁠כֻּלָּ⁠ם֙ מַתְאִימ֔וֹת וְ⁠שַׁכֻּלָ֖ה אֵ֥ין בָּ⁠הֶֽם 1 Here the woman’s teeth are being compared to a flock of female sheep which all have birthed twin lambs. The author is saying that in a similar way to how twin lambs have a matching sibling that resembles it so each of the woman’s teeth has a matching tooth on the other side of her mouth. She has not lost any of her teeth. If it would be helpful to your readers, you could explain the basis of this comparison. If it would help your readers you could also start a new sentence as modeled by the UST. Alternate translation: “As a flock of female sheep that has born twin lambs without losing any, so your mouth has its teeth, each with a match, and none of them are missing” @@ -245,14 +242,14 @@ front:intro an3g 0 # Introduction to the Song of Songs\n\n## Part 1: General 4:3 x68e כְּ⁠פֶ֤לַח הָֽ⁠רִמּוֹן֙ רַקָּתֵ֔⁠ךְ 1 The term translated as **cheeks** could refer to: (1) the **woman’s two cheeks** on the side of her mouth as rendered by the ULT. (2) the woman’s two temples on the side of her forehead. Alternate translation: “Like a slice of pomegranate are your temples” (3) the woman’s forehead. Alternate translation: “Like a slice of pomegranate is your forehead” 4:3 j2a3 rc://*/ta/man/translate/figs-simile כְּ⁠פֶ֤לַח הָֽ⁠רִמּוֹן֙ רַקָּתֵ֔⁠ךְ 1 This comparison could be comparing: (1) the shape of the woman’s **cheeks** to the shape of a **pomegranate** which has been sliced in half and to the outside color of a **pomegranate** (which is the color red). Alternate translation: “Your cheeks are red and rounded like a slice of pomegranate” or “Your cheeks resemble the color and shape of a slice of pomegranate” (or if you decided that the term **cheek** refers to the woman’s temples “Your temples are red like a slice of pomegranate”) (2) the way the woman’s cheeks looked through the inside of the veil to the color and pattern of the inside of a pomegranate which has been sliced in half. Alternate translation: “Your cheeks resemble the color and pattern of the inside of a slice of pomegranate” (or if you decided that the term **cheeks** refers to the woman’s temples “Your temples are the color of the inside of a slice of pomegranate”) 4:3 y47i מִ⁠בַּ֖עַד לְ⁠צַמָּתֵֽ⁠ךְ 1 See how you translated the phrase **from behind your veil** in [4:1](../04/01.md). -4:4 i3qt rc://*/ta/man/translate/figs-simile כְּ⁠מִגְדַּ֤ל דָּוִיד֙ צַוָּארֵ֔⁠ךְ בָּנ֖וּי לְ⁠תַלְפִּיּ֑וֹת 1 The woman’s **neck** is being compared to **the tower of David** which was a tall fortress **built of layers** or rows. A long neck was considered beautiful in the authors culture. King David built some of his towers of beautiful white marble rock. It is probable that this tower was made from white marble rock since this tower is being used here in comparison with the beauty of the woman’s neck. If it would be helpful to your readers, you could explain the basis of this comparison. Alternate translation: “Your neck is long and beautiful like the tower of David” or “Your neck is beautiful like the tower of David” +4:4 i3qt rc://*/ta/man/translate/figs-simile כְּ⁠מִגְדַּ֤ל דָּוִיד֙ צַוָּארֵ֔⁠ךְ בָּנ֖וּי לְ⁠תַלְפִּיּ֑וֹת 1 The woman’s **neck** is being compared to **the tower of David** which was a tall fortress **built of layers** or rows. A long neck was considered beautiful in the author’s culture. King David built some of his towers of beautiful white marble rock. It is probable that this tower was made from white marble rock since this tower is compared to the beauty of the woman’s neck. If it would be helpful to your readers, you could explain the basis of this comparison. Alternate translation: “Your neck is long and beautiful like the tower of David” or “Your neck is beautiful like the tower of David” 4:4 gvns rc://*/ta/man/translate/translate-unknown כְּ⁠מִגְדַּ֤ל דָּוִיד֙ 1 The **tower of David** was a tall building that was built for defense. Towers were significantly taller than other buildings and often built more narrow so that they were not wide. If your readers would not be familiar with this type of structure, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “Like the tall, narrow defense structure of David is” or “Like David’s tall thin rock defense building is” 4:4 v4ae rc://*/ta/man/translate/figs-activepassive בָּנ֖וּי לְ⁠תַלְפִּיּ֑וֹת 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. If you must state who did the action, the context implies that David instructed men to build it. Alternate translation: “that men built in layers” or “which David instructed men to build of layers” or “that David had men build of layers” 4:4 vwef בָּנ֖וּי לְ⁠תַלְפִּיּ֑וֹת 1 Alternate translation: “built using rows of stones” -4:4 c4nk rc://*/ta/man/translate/figs-simile אֶ֤לֶף הַ⁠מָּגֵן֙ תָּל֣וּי עָלָ֔י⁠ו כֹּ֖ל שִׁלְטֵ֥י הַ⁠גִּבּוֹרִֽים 1 In the authors culture it was a common practice to hang **shields** on walls as decorations. Here, the man compares the beauty of the woman’s neck with shields hanging on the tower. This comparison probably included the decorations of the woman’s necklaces which probably went around her neck many times. If it would be helpful to your readers, you could explain the basis of this comparison. Alternate translation: “The beauty of your neck jeweled in necklaces is like a thousand warriors shields hanging from a tower” -4:4 byh2 rc://*/ta/man/translate/translate-numbers אֶ֤לֶף 1 In the authors culture the number **a thousand** was often used to represent a very large, but not precise, amount. This is how the number is being used here. Alternate translation: “many” or “with many” +4:4 c4nk rc://*/ta/man/translate/figs-simile אֶ֤לֶף הַ⁠מָּגֵן֙ תָּל֣וּי עָלָ֔י⁠ו כֹּ֖ל שִׁלְטֵ֥י הַ⁠גִּבּוֹרִֽים 1 In the authors culture it was a common practice to hang **shields** on walls as decorations. Here, the man compares the beauty of the woman’s neck with **shields** hanging on **the tower of David**. This comparison probably included the decorations of the woman’s necklaces which probably went around her neck many times. If it would be helpful to your readers, you could explain the basis of this comparison. Alternate translation: “The beauty of your neck jeweled in necklaces is like a thousand warriors shields hanging from a tower” +4:4 byh2 rc://*/ta/man/translate/translate-numbers אֶ֤לֶף 1 In the authors culture the number **a thousand** was often used to represent a very large, but not precise, amount. This is how the number is being used here. Alternate translation: “with many” 4:4 swd3 rc://*/ta/man/translate/figs-parallelism אֶ֤לֶף הַ⁠מָּגֵן֙ תָּל֣וּי עָלָ֔י⁠ו כֹּ֖ל שִׁלְטֵ֥י הַ⁠גִּבּוֹרִֽים 1 The phrase **all the shields of the warriors** is parallel to the statement **a thousand shields hanging on it** and adds the additional information that the **shields** belonged to **warriors**. Hebrew poetry often used this kind of parallel statement, in which the second line gives additional information, so it would be good to show this to your readers by including both phrases in your translation rather than combining them. If it would be helpful to your readers, you could connect these two parallel phrases with “each of which” or “each one” in order to show that the second phrase is not repeating the first one, but rather is saying something additional. Alternate translation: “a thousand shields hanging on it, each of which belongs to the warriors” or “a thousand shields hanging on it, each one belonging to the warriors” -4:5 ea9j rc://*/ta/man/translate/figs-simile שְׁנֵ֥י שָׁדַ֛יִ⁠ךְ כִּ⁠שְׁנֵ֥י עֳפָרִ֖ים תְּאוֹמֵ֣י צְבִיָּ֑ה הָ⁠רוֹעִ֖ים בַּ⁠שּׁוֹשַׁנִּֽים 1 Here, the man compares the woman’s **two breasts** to two young twin gazelles that are grazing. The context does not explicitly indicate how exactly the woman’s **two breasts** are like two young gazelles so you could simply say that they resemble young gazelles or if it would be helpful to your readers, you could use a general point of comparison such as their beauty as modeled by the UST. Alternate translation: “Your two breasts resemble two young twin gazelles grazing among lilies” +4:5 ea9j rc://*/ta/man/translate/figs-simile שְׁנֵ֥י שָׁדַ֛יִ⁠ךְ כִּ⁠שְׁנֵ֥י עֳפָרִ֖ים תְּאוֹמֵ֣י צְבִיָּ֑ה הָ⁠רוֹעִ֖ים בַּ⁠שּׁוֹשַׁנִּֽים 1 Here, the man compares the woman’s **two breasts** to two young twin gazelles that are grazing. The context does not explicitly indicate how exactly the woman’s **two breasts** are like two young gazelles so you could simply say that they resemble young gazelles or if it would be helpful to your readers, you could use a general point of comparison between the woman’s **breasts** and the young gazelles such as their beauty as modeled by the UST. 4:5 gu86 rc://*/ta/man/translate/translate-unknown צְבִיָּ֑ה 1 See how you translated the plural form “gazelles” in [2:7](../02/07.md). 4:5 bb93 rc://*/ta/man/translate/translate-unknown בַּ⁠שּׁוֹשַׁנִּֽים 1 See how you translated the singular form “lily” in [2:1](../02/01.md). 4:6 y1xu rc://*/ta/man/translate/figs-personification עַ֤ד שֶׁ⁠יָּפ֨וּחַ֙ הַ⁠יּ֔וֹם וְ⁠נָ֖סוּ הַ⁠צְּלָלִ֑ים 1 See how you translated the phrase **Until the day breathes and the shadows flee** in [2:17](../02/17.md). @@ -260,23 +257,23 @@ front:intro an3g 0 # Introduction to the Song of Songs\n\n## Part 1: General 4:6 yze6 rc://*/ta/man/translate/translate-unknown הַ⁠מּ֔וֹר 1 See how you translated **myrrh** in [1:13](../01/13.md). 4:6 re83 rc://*/ta/man/translate/figs-metaphor אֵ֤לֶךְ לִ⁠י֙ אֶל־הַ֣ר הַ⁠מּ֔וֹר וְ⁠אֶל־גִּבְעַ֖ת הַ⁠לְּבוֹנָֽה 1 The phrases **the mountain of myrrh** and **the hill of frankincense** are both metaphors that refer to the woman’s “breasts” (mentioned in the previous verse). The man is discreetly indicating that the woman’s breasts are pleasant smelling and that he wants to enjoy them (The man and the woman are now married). It would be good to retain this discreet and beautiful poetic imagery if possible. If you are using footnotes you could indicate what these two metaphors mean there. If you decide that it would be helpful in your language, you could state the meaning using a simile. Alternate translation: “I myself will go to your breasts which are like two sweet-smelling mountains” or “I myself will be close to your breasts, which are like two pleasant smelling hills” 4:7 wt7k כֻּלָּ֤⁠ךְ יָפָה֙ 1 Alternate translation: “Every part of you is beautiful” -4:8 ojmm rc://*/ta/man/translate/figs-metaphor אִתִּ֤⁠י מִ⁠לְּבָנוֹן֙ כַּלָּ֔ה אִתִּ֖⁠י מִ⁠לְּבָנ֣וֹן תָּב֑וֹאִי תָּשׁ֣וּרִי ׀ מֵ⁠רֹ֣אשׁ אֲמָנָ֗ה מֵ⁠רֹ֤אשׁ שְׂנִיר֙ וְ⁠חֶרְמ֔וֹן מִ⁠מְּעֹנ֣וֹת אֲרָי֔וֹת מֵֽ⁠הַרְרֵ֖י נְמֵרִֽים 1 This entire verse is a metaphor. This is poetry and the author is not literally indicating that the woman is physically in the mountains and near wild and dangerous animals. Rather, the that author is using this metaphor to express the man’s feelings regarding being physically distant from the woman and his strong desire to have the woman near him and away from anything that could harm her. If it would be helpful in your language, you could state the meaning plainly using a simile as modeled by the UST. -4:8 h4yw rc://*/ta/man/translate/figs-go אִתִּ֤⁠י…תָּב֑וֹאִי 1 Your language may say “come” rather than **go** in contexts such as this. Use whichever is more natural. Alternate translation: “Go with me … go” +4:8 ojmm rc://*/ta/man/translate/figs-metaphor אִתִּ֤⁠י מִ⁠לְּבָנוֹן֙ כַּלָּ֔ה אִתִּ֖⁠י מִ⁠לְּבָנ֣וֹן תָּב֑וֹאִי תָּשׁ֣וּרִי ׀ מֵ⁠רֹ֣אשׁ אֲמָנָ֗ה מֵ⁠רֹ֤אשׁ שְׂנִיר֙ וְ⁠חֶרְמ֔וֹן מִ⁠מְּעֹנ֣וֹת אֲרָי֔וֹת מֵֽ⁠הַרְרֵ֖י נְמֵרִֽים 1 This entire verse is a metaphor. This is poetry and the author is not literally indicating that the woman is physically in the mountains and near wild and dangerous animals. Rather, the author is using this metaphor to express the man’s feelings regarding being physically distant from the woman and his strong desire to have the woman near him and away from anything that could harm her. If it would be helpful in your language, you could state the meaning plainly using a simile as modeled by the UST. +4:8 h4yw rc://*/ta/man/translate/figs-go אִתִּ֤⁠י…תָּב֑וֹאִי 1 Your language may say “go” rather than **come** in contexts such as this. Use whichever is more natural. Alternate translation: “Go with me … go” 4:8 hwn4 תָּשׁ֣וּרִי 1 The word translated as **Descend** here could mean: (1 to come down from a height. If you choose this meaning you can follow the model of the ULT and UST. Alternate translation: “Climb down” (2) to bend down and look. Alternate translation: “Bend down and look” 4:8 m2km rc://*/ta/man/translate/translate-names מֵ⁠רֹ֣אשׁ אֲמָנָ֗ה מֵ⁠רֹ֤אשׁ שְׂנִיר֙ וְ⁠חֶרְמ֔וֹן 1 **Hermon** is a mountain range in northern Israel and **Amana** and **Senir** are both mountain peaks. -4:8 l03h rc://*/ta/man/translate/figs-parallelism מִ⁠מְּעֹנ֣וֹת אֲרָי֔וֹת מֵֽ⁠הַרְרֵ֖י נְמֵרִֽים 1 These two phrases mean very similar things. The second emphasizes the meaning of the first by repeating the same general idea with different words. Hebrew poetry was based on this kind of repetition, and it would be good to show this to your readers by including both phrases in your translation rather than combining them. However, if saying the same thing twice might be confusing for your readers, you could combine the phrases into one as modeled by the UST. -4:9 waew rc://*/ta/man/translate/figs-infostructure לִבַּבְתִּ֖⁠נִי אֲחֹתִ֣⁠י כַלָּ֑ה לִבַּבְתִּ֨י⁠נִי֙ 1 If it would be more natural in your language, you could change the order of these phrases and add the word “yes” to show that the phrase **you have enchanted my heart** is repeated in order to add emphasis. Alternate translation: “My sister, my bride; you have enchanted my heart. Yes, you have enchanted my heart” -4:9 d7n7 rc://*/ta/man/translate/figs-idiom לִבַּבְתִּ֖⁠נִי…לִבַּבְתִּ֨י⁠נִי֙ 1 The phrase translated as **you have enchanted my heart** is an idiom which could mean: (1) to steal or capture a persons heart. In Jewish thinking the **heart** was the center of a persons thinking. To capture a persons **heart** probably also had the added meaning of causing them to be so in love that they could not think clearly because they were so overcome with feelings of love. Alternate translation: “You have captured my heart … you have captured my heart” or “It is as though you have captured my heart … it is as though you have captured my heart” or “You have made me feel so in love with you that it is as if I have lost my mind … you have made me feel so in love with you that it is as if I have lost my mind“ (2) the the woman had made the man’s **heart** beat faster. Alternate translation: “You have caused my heart to beat fast … you have caused my heart to beat fast” (3) that the woman had encouraged the man’s **heart**. Alternate translation: “You have encouraged my heart … you have encouraged my heart” or “You have given me heart … you have given me heart” +4:8 l03h rc://*/ta/man/translate/figs-parallelism מִ⁠מְּעֹנ֣וֹת אֲרָי֔וֹת מֵֽ⁠הַרְרֵ֖י נְמֵרִֽים 1 These two phrases mean very similar things. The second emphasizes the meaning of the first by repeating the same general idea with different words. Hebrew poetry was based on this kind of repetition, and it would be good to show this to your readers by including both phrases in your translation rather than combining them. However, if saying the same thing twice might be confusing for your readers, you could combine these two phrases into one as modeled by the UST. +4:9 waew rc://*/ta/man/translate/figs-infostructure לִבַּבְתִּ֖⁠נִי אֲחֹתִ֣⁠י כַלָּ֑ה לִבַּבְתִּ֨י⁠נִי֙ 1 If it would be more natural in your language, you could change the order of these phrases. If it would help your readers you could also add the word “yes” to show that the phrase **you have enchanted my heart** is repeated in order to add emphasis. Alternate translation: “My sister, my bride; you have enchanted my heart. Yes, you have enchanted my heart” +4:9 d7n7 rc://*/ta/man/translate/figs-idiom לִבַּבְתִּ֖⁠נִי…לִבַּבְתִּ֨י⁠נִי֙ 1 The phrase translated as **you have enchanted my heart** is an idiom which could mean: (1) to steal or capture a person’s heart. In Jewish thinking the **heart** was the center of a persons thinking. To capture a person’s **heart** probably also had the added meaning of causing them to be so in love that they could not think clearly because they were so overcome with feelings of love. Alternate translation: “You have captured my heart … you have captured my heart” or “It is as though you have captured my heart … it is as though you have captured my heart” or “You have made me feel so in love with you that it is as if I have lost my mind … you have made me feel so in love with you that it is as if I have lost my mind“ (2) the the woman had made the man’s **heart** beat faster. Alternate translation: “You have caused my heart to beat fast … you have caused my heart to beat fast” (3) that the woman had encouraged the man’s **heart**. Alternate translation: “You have encouraged my heart … you have encouraged my heart” or “You have given me heart … you have given me heart” 4:9 vdf7 rc://*/ta/man/translate/figs-metaphor אֲחֹתִ֣⁠י 1 The man and woman are not actually brother and sister. The phrase **my sister** is a term of endearment which expresses affection between lovers. This phrase indicates that the man and woman have a close companionship and deep emotional bond. If calling a lover **my sister** would be offensive or socially inappropriate in your culture you could use a different term of endearment or indicate the meaning of **my sister** with a footnote. Alternately, you could indicate the meaning explicitly as modeled by the UST. 4:10 qy7v rc://*/ta/man/translate/figs-exclamation מַה־…מַה־ 1 Here, the word **How** is used as an exclamation to introduce two statements about how wonderful the woman’s **love** is. Use an exclamation that is natural in your language for communicating this. 4:10 v1gy rc://*/ta/man/translate/figs-metaphor אֲחֹתִ֣⁠י 1 See how you translated the phrase **my sister** in [4:9](../04/09.md). 4:10 pb12 rc://*/ta/man/translate/figs-infostructure מַה־יָּפ֥וּ דֹדַ֖יִ⁠ךְ אֲחֹתִ֣⁠י כַלָּ֑ה מַה־טֹּ֤בוּ דֹדַ֨יִ⁠ךְ֙ מִ⁠יַּ֔יִן 1 If it would be more natural in your language, you could change the order of these phrases. Alternate translation: “My sister, my bride; how your love is beautiful! How your love is better than wine” 4:10 ibb8 rc://*/ta/man/translate/figs-abstractnouns מַה־יָּפ֥וּ דֹדַ֖יִ⁠ךְ…מַה־טֹּ֤בוּ דֹדַ֨יִ⁠ךְ֙ מִ⁠יַּ֔יִן 1 If your language does not use an abstract noun for the idea of **love**, you could express the same idea with a verb form as modeled by the UST or in some other way that is natural in your language. -4:10 d1m6 rc://*/ta/man/translate/figs-explicit שְׁמָנַ֖יִ⁠ךְ 1 Here, **oils** refers to perfumes. In the authors culture pleasant smelling spices were mixed into olive oil in order to make a pleasant smelling perfume which was then put on the skin. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “your scented oils” or “the perfumed oils on your skin” -4:10 ts8k rc://*/ta/man/translate/figs-ellipsis שְׁמָנַ֖יִ⁠ךְ 1 The author is leaving out some of the words that a sentence would need in many languages to be complete. If your readers might misunderstand this, you could supply the words “is better” from the context as modeled by the UST. -4:11 fw88 rc://*/ta/man/translate/figs-metaphor נֹ֛פֶת תִּטֹּ֥פְנָה שִׂפְתוֹתַ֖יִ⁠ךְ 1 Here the the woman’s **lips** refer to the kisses from her **lips** and the man says that they **drip with nectar** to indicate the pleasantness of her kisses. If it would be helpful in your language, you could use a simile or you could state the meaning plainly. Alternate translation: “Your kisses are so pleasant that it is as if your lips drip with nectar” or “Your kisses are delightfully sweet” or “Being kissed by you is as enjoyable as eating honey” +4:10 d1m6 rc://*/ta/man/translate/figs-explicit שְׁמָנַ֖יִ⁠ךְ 1 Here, **oils** refers to perfumes. In the author’s culture pleasant smelling spices were mixed into olive oil in order to make a pleasant smelling perfume which was then put on the skin. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “your scented oils” or “the perfumed oils on your skin” +4:10 ts8k rc://*/ta/man/translate/figs-ellipsis שְׁמָנַ֖יִ⁠ךְ 1 The author is leaving out some of the words that a sentence would need in many languages to be complete. If your readers might misunderstand this, you could supply the words “is better” from the context as modeled by the ULT. +4:11 fw88 rc://*/ta/man/translate/figs-metaphor נֹ֛פֶת תִּטֹּ֥פְנָה שִׂפְתוֹתַ֖יִ⁠ךְ 1 Here the the woman’s **lips** refer to the kisses from her **lips**. The man says that her **lips drip with nectar** to indicate the pleasantness of her kisses. If it would be helpful in your language, you could use a simile or you could state the meaning plainly. Alternate translation: “Your kisses are so pleasant that it is as if your lips drip with nectar” or “Your kisses are delightfully sweet” or “Being kissed by you is as enjoyable as eating honey” 4:11 l8xe rc://*/ta/man/translate/figs-explicit נֹ֛פֶת 1 The word translated as **nectar** refers specifically to honey which drips or flows from honeycomb. If it would be helpful to your readers, you could indicate that explicitly by translating it as “honey” as modeled by the UST. -4:11 vc6y rc://*/ta/man/translate/figs-metaphor דְּבַ֤שׁ וְ⁠חָלָב֙ תַּ֣חַת לְשׁוֹנֵ֔⁠ךְ 1 The phrase **honey and milk are under your tongue** could mean: (1) that the taste of the woman’s kisses was as pleasant as milk and honey. Alternate translation: “your kisses are like milk and honey to me” or “your kisses are as pleasant and delightful as milk and honey” (2) that the woman’s words were as pleasant as milk and honey. Alternate translation: “your words are as pleasant as milk and honey” (3) that both the woman’s kisses and her words were as pleasant as milk and honey. Alternate translation: “the kisses from your mouth and your words are as pleasant as milk and honey to me” +4:11 vc6y rc://*/ta/man/translate/figs-metaphor דְּבַ֤שׁ וְ⁠חָלָב֙ תַּ֣חַת לְשׁוֹנֵ֔⁠ךְ 1 The phrase **honey and milk are under your tongue** could mean: (1) that the taste of the woman’s kisses were as pleasant as milk and honey. Alternate translation: “your kisses are like milk and honey to me” or “your kisses are as pleasant and delightful as milk and honey” (2) that the woman’s words were as pleasant as milk and honey. Alternate translation: “your words are as pleasant as milk and honey” (3) that both the woman’s kisses and her words were as pleasant as milk and honey. Alternate translation: “the kisses from your mouth and your words are as pleasant as milk and honey to me” 4:11 nyc9 rc://*/ta/man/translate/figs-explicit וְ⁠רֵ֥יחַ שַׂלְמֹתַ֖יִ⁠ךְ כְּ⁠רֵ֥יחַ לְבָנֽוֹן 1 **Lebanon** is known for its forests of cedar trees. Cedar trees have a very pleasant smell. The phrase **the smell of your garments is like the smell of Lebanon** probably means that the woman’s clothes smelled like the smell of cedar wood. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “and the smell of your garments is like the smell of Lebanon’s pleasant smelling cedar” 4:12 ik5j rc://*/ta/man/translate/figs-infostructure גַּ֥ן ׀ נָע֖וּל אֲחֹתִ֣⁠י כַלָּ֑ה גַּ֥ל נָע֖וּל מַעְיָ֥ן חָתֽוּם 1 If it would be more natural in your language, you could change the order of these phrases. Alternate translation: “My sister, my bride; you are a locked garden, a locked spring, a sealed fountain” 4:12 j45u rc://*/ta/man/translate/figs-metaphor גַּ֥ן ׀ נָע֖וּל אֲחֹתִ֣⁠י כַלָּ֑ה 1 The man is speaking of the woman as if she were a **locked garden**. He uses **garden** as a poetic way of referring to the woman herself and by saying she is a **locked garden** he means that the woman is both beautiful and seemingly inaccessible like a **locked garden**. If it would help your readers you could express the meaning as a simile. Alternate translation: “You are like a locked garden my sister, my bride” @@ -284,52 +281,53 @@ front:intro an3g 0 # Introduction to the Song of Songs\n\n## Part 1: General 4:12 whp4 rc://*/ta/man/translate/figs-metaphor אֲחֹתִ֣⁠י 1 See how you translated the phrase **my sister** in [4:9](../04/09.md). 4:12 i5nb rc://*/ta/man/translate/figs-exmetaphor גַּ֥ל נָע֖וּל מַעְיָ֥ן חָתֽוּם 1 The man continues to draw an extended comparison between the woman he loves and a **garden** by speaking of the woman as if she were **a locked spring** and **a sealed fountain** within a **locked garden**. The man means that the woman’s body is beautiful and seemingly inaccessible like a **a locked spring** or **a sealed fountain**. If you translated **A locked garden is my sister, my bride** as a simile then you should also translate these two phrases as similes. Alternate translation: “you are like a locked spring, you are like a sealed fountain” 4:12 z4b8 rc://*/ta/man/translate/figs-parallelism גַּ֥ל נָע֖וּל מַעְיָ֥ן חָתֽוּם 1 The phrase **a locked spring** and the phrase **a sealed fountain** mean basically the same thing. The author is saying the same thing twice, in slightly different ways, for emphasis. If saying the same thing twice might be confusing for your readers, you can combine the phrases into one, as modeled by the UST, and show the emphasis in some other way. -4:13 nsr3 rc://*/ta/man/translate/figs-exmetaphor שְׁלָחַ֨יִ⁠ךְ֙ 1 The word translated as **shoots** refers to the parts of something that come out from it. Here, the word refers to the stems and roots that come out (shoot out) from trees and plants. The word **shoots** is used here to refer to the woman so if it would help your readers you could translate the phrase **Your shoots** as “You” as modeled by the UST. Alternately, you could translate **shoots** with a general word that your language uses to speak of what grows out of plants and trees. Alternate translation: “Your sprouts” -4:13-14 unsg rc://*/ta/man/translate/figs-exmetaphor שְׁלָחַ֨יִ⁠ךְ֙ פַּרְדֵּ֣ס רִמּוֹנִ֔ים עִ֖ם פְּרִ֣י מְגָדִ֑ים כְּפָרִ֖ים עִם־נְרָדִֽים…נֵ֣רְדְּ ׀ וְ⁠כַרְכֹּ֗ם קָנֶה֙ וְ⁠קִנָּמ֔וֹן עִ֖ם כָּל־עֲצֵ֣י לְבוֹנָ֑ה מֹ֚ר וַ⁠אֲהָל֔וֹת עִ֖ם כָּל־רָאשֵׁ֥י בְשָׂמִֽים 1 The man is making a comparison between these things and the woman by speaking of her as if she is **an orchard of pomegranate trees** and as as if she is various other spices and pleasant smelling plants and trees that are in the “locked garden” ([4:12](../04/12.md)). If you translated [4:12](../04/12.md) as a simile you should also translate these two verses as a simile. Alternate translation: “You are like an orchard of pomegranate trees with delicious fruits;\nhenna with nard, nard and saffron;\ncalamus and cinnamon with all trees of frankincense;\nmyrrh and aloes with all the best spices” +4:13-14 unsg rc://*/ta/man/translate/figs-exmetaphor שְׁלָחַ֨יִ⁠ךְ֙ פַּרְדֵּ֣ס רִמּוֹנִ֔ים עִ֖ם פְּרִ֣י מְגָדִ֑ים כְּפָרִ֖ים עִם־נְרָדִֽים…נֵ֣רְדְּ ׀ וְ⁠כַרְכֹּ֗ם קָנֶה֙ וְ⁠קִנָּמ֔וֹן עִ֖ם כָּל־עֲצֵ֣י לְבוֹנָ֑ה מֹ֚ר וַ⁠אֲהָל֔וֹת עִ֖ם כָּל־רָאשֵׁ֥י בְשָׂמִֽים 1 The man is making a comparison between these things and the woman by speaking of her as if she is **an orchard of pomegranate trees** and as as if she is various other spices and pleasant smelling plants and trees that are in the “locked garden” ([4:12](../04/12.md)). If you translated [4:12](../04/12.md) as a simile you should also translate these two verses as a simile. Alternate translation: “You are like an orchard of pomegranate trees with delicious fruits; henna with nard, nard and saffron; calamus and cinnamon with all trees of frankincense; myrrh and aloes with all the best spices” +4:13 nsr3 rc://*/ta/man/translate/figs-exmetaphor שְׁלָחַ֨יִ⁠ךְ֙ 1 The word translated as **shoots** refers to the parts of something that come out from it. Here, the word refers to the stems and roots that come out (shoot out) from trees and plants. The word **shoots** is used here to refer to the woman so if it would help your readers you could translate the phrase **Your shoots** as “You” as modeled by the UST. Alternately, you could translate **shoots** with a general word that your language uses to speak of what grows out of plants and trees. Alternate translation: “Your sprouts are” 4:13-14 dju5 rc://*/ta/man/translate/translate-unknown כְּפָרִ֖ים עִם־נְרָדִֽים…נֵ֣רְדְּ 1 See how you translated the word **nard** in [1:12](../01/12.md) and the word **henna** in [1:14](../01/14.md). -4:14 dxj9 rc://*/ta/man/translate/translate-unknown וְ⁠כַרְכֹּ֗ם קָנֶה֙ וְ⁠קִנָּמ֔וֹן…וַ⁠אֲהָל֔וֹת 1 The word **saffron** refers to a beautiful flowering plant that produces purple flowers and the word **calamus** refers to a cane. Both **saffron** and **calamus** were used to make a pleasant smelling oil. The term **cinnamon** refers to a spice made from the bark of the **cinnamon**. The term **aloes** refers to the pleasant smelling resin that comes from specific trees in Asia. If one or more of these plants are unknown in your area you could use use the name of something similar in your area or you could retain the name and use a footnote explaining what the plant is. Alternate translation: “and saffron flowers, calamus canes and cinnamon trees … pleasant smelling resin called aloes” -4:15 z2an rc://*/ta/man/translate/figs-exmetaphor מַעְיַ֣ן גַּנִּ֔ים בְּאֵ֖ר מַ֣יִם חַיִּ֑ים וְ⁠נֹזְלִ֖ים מִן־לְבָנֽוֹן 1 Here, the man continues the metaphor that he began in [4:12](../04/12.md) and speaks of the woman he loves as if she were **a fountain** in a garden, **a well of living water** and **flowing streams from Lebanon**. If you translated [4:12-14](../04/12.md) as a simile you should also translate this verse as a simile. See how you translated the word “garden” in [4:12](../04/12.md). Alternate translation: “you are like a fountain of gardens,\nlike a well of living water\nand like flowing streams from Lebanon” +4:14 dxj9 rc://*/ta/man/translate/translate-unknown וְ⁠כַרְכֹּ֗ם קָנֶה֙ וְ⁠קִנָּמ֔וֹן…וַ⁠אֲהָל֔וֹת 1 The word **saffron** refers to a beautiful flowering plant that produces purple flowers and the word **calamus** refers to a cane. Both **saffron** and **calamus** were used to make a pleasant smelling oil. The term **cinnamon** refers to a spice made from the bark of the **cinnamon** tree. The term **aloes** refers to the pleasant smelling resin that comes from specific trees in Asia. If one or more of these plants are unknown in your area you could use use the name of something similar in your area or you could retain the name and use a footnote explaining what the plant is. Alternate translation: “and saffron flowers, calamus canes and cinnamon trees … pleasant smelling resin called aloes” +4:15 z2an rc://*/ta/man/translate/figs-exmetaphor מַעְיַ֣ן גַּנִּ֔ים בְּאֵ֖ר מַ֣יִם חַיִּ֑ים וְ⁠נֹזְלִ֖ים מִן־לְבָנֽוֹן 1 Here, the man continues the metaphor that he began in [4:12](../04/12.md) and speaks of the woman he loves as if she were **a fountain** in a garden, **a well of living water** and **flowing streams from Lebanon**. If you translated [4:12-14](../04/12.md) as a simile you should also translate this verse as a simile See how you translated the word “garden” in [4:12](../04/12.md). Alternate translation: “you are like a fountain of gardens, like a well of living water and like flowing streams from Lebanon” 4:15 bj5a rc://*/ta/man/translate/figs-explicit מַעְיַ֣ן גַּנִּ֔ים 1 The term translated as **fountain** refers to a spring or underground well that is dug in order to be used as a water source. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “a garden spring” or “a garden well” 4:15 t9ch rc://*/ta/man/translate/translate-plural מַעְיַ֣ן גַּנִּ֔ים 1 Here, the author could be using the plural form **gardens** to: (1) designate the kind of **fountain** that would be in **gardens**. Alternate translation: “a garden fountain” (2) designate a large garden. Alternate translation: “a fountain in a large garden” 4:15 ke0n rc://*/ta/man/translate/figs-explicit מַ֣יִם חַיִּ֑ים 1 Here, the term **living** means that the water is fresh and flowing. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “fresh water” or “flowing water” 4:16 jv5g rc://*/ta/man/translate/figs-apostrophe ע֤וּרִי צָפוֹן֙ וּ⁠ב֣וֹאִי תֵימָ֔ן הָפִ֥יחִי גַנִּ֖⁠י יִזְּל֣וּ בְשָׂמָ֑י⁠ו 1 The woman is speaking to the **wind** which she knows cannot hear her. She is doing this to communicate her strong desire that the pleasant smell of her body will flow through the air and attract the man she loves so that he will come to her. If it would be helpful in your language, you could translate these words as a wish or desire. Alternate translation: “I wish that the north wind and south wind would come and blow on my garden and let its spices flow” 4:16 x71g rc://*/ta/man/translate/figs-go וּ⁠ב֣וֹאִי…יָבֹ֤א דוֹדִ⁠י֙ 1 Your language may say “go” rather than **come** in contexts such as this. Use whichever is more natural. Alternate translation: “and go … Let my beloved go” -4:16 l273 rc://*/ta/man/translate/figs-exmetaphor ע֤וּרִי צָפוֹן֙ וּ⁠ב֣וֹאִי תֵימָ֔ן הָפִ֥יחִי גַנִּ֖⁠י יִזְּל֣וּ בְשָׂמָ֑י⁠ו יָבֹ֤א דוֹדִ⁠י֙ לְ⁠גַנּ֔⁠וֹ וְ⁠יֹאכַ֖ל פְּרִ֥י מְגָדָֽי⁠ו 1 Here, the woman continues the “garden” metaphor (that the man began in [4:12](../04/12.md)) by referring to her body as **my garden** and then **his garden**. In this verse the woman calls to the wind to blow on her **garden** so that **its spices flow** into the air and attract the man she loves. The woman then offers her body to the man she loves by inviting him to **come to his garden** (a poetic way of inviting him to come to her and enjoy her body). You should translate the term **garden** here the same way you did in [4:12](../04/12.md) because both uses refer to the woman’s body. In [4:13](../04/13.md) the man spoke of the woman’s body as “an orchard of pomegranate trees with delicious fruits” and here the woman invites the man to **come to his garden and eat its delicious fruit**. If you translated [4:12-15](../04/12.md) as a simile, you should also translate the sentence **Let my beloved come to his garden\nand eat its delicious fruit** as a simile. +4:16 l273 rc://*/ta/man/translate/figs-exmetaphor ע֤וּרִי צָפוֹן֙ וּ⁠ב֣וֹאִי תֵימָ֔ן הָפִ֥יחִי גַנִּ֖⁠י יִזְּל֣וּ בְשָׂמָ֑י⁠ו יָבֹ֤א דוֹדִ⁠י֙ לְ⁠גַנּ֔⁠וֹ וְ⁠יֹאכַ֖ל פְּרִ֥י מְגָדָֽי⁠ו 1 Here, the woman continues the “garden” metaphor (that the man began in [4:12](../04/12.md)) by referring to her body as **my garden** and then **his garden**. In this verse the woman calls to the wind to blow on her **garden** so that **its spices flow** into the air and attract the man she loves. The woman then offers her body to the man she loves by inviting him to **come to his garden** (a poetic way of inviting him to come to her and enjoy her body). You should translate the term **garden** here the same way you did in [4:12](../04/12.md) because both uses refer to the woman’s body. In [4:13](../04/13.md) the man spoke of the woman’s body as “an orchard of pomegranate trees with delicious fruits” and here the woman invites the man to **come to his garden and eat its delicious fruit**. If you translated [4:12-15](../04/12.md) as a simile, you should also translate the sentence **Let my beloved come to his garden and eat its delicious fruit** as a simile. 4:16 kdi9 יִזְּל֣וּ בְשָׂמָ֑י⁠ו 1 Alternate translation: “and carry the pleasant smell of its spices through the air” or “and make the pleasant smell of its spices flow through the air” 5:intro kdw4 0 # Song of Songs 5 General Notes\n\n## Structure and formatting\n\n\n5:1 The conclusion of the garden metaphor\n\n5:2-8 The theme of longing and searching. \n\n5:9 The women of Jerusalem ask the young women why she thinks the man she loves is special\n\n5:10-16 The woman responds to the question the young women of Jerusalem asked her\n\n## Special concepts in this chapter\n\n### The attractiveness of the man\n\nThe woman describes the man as the epitome of male attractiveness.\n\n## Important figures of speech in this chapter\n\n### Metaphors\n\nAs the author has done throughout this book so far, he continues to use metaphors to describe feeling and events that are common to romantic relationships. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n## Other possible translation difficulties in this chapter\n\n### Order of events\n\n5:2-8 seems to describe events that would have chronologically and logically occurred before the events described in 3:6-5:1. The solution to this seeming problem is to understand that this book is poetry and that the author is poetically describing emotions and feelings that occur between a man and woman who romantically love each other. Because the author is using poetry to describe the couple’s romantic relationship and its associated feelings, he does not need to follow the conventions of chronological story telling.\n\n### Whether 5:2-8 describes events that really happened or that happened in a dream.\n\nThere are two main views among Bible scholars regarding the events described in 5:2-8. One view is that the events which 5:2-8 describe happened in a dream. The other view is that the events that 5:2-8 describe actually happened after the man awakened the women from sleeping or from being nearly asleep. The vast majority of Bible scholars think that the first view is correct, that the events described in 5:2-8 happened in a dream.\n\n### The “sister” metaphor\n\nThe phrase **my sister** is used in 4:9; 4:10, 4:12, 5:1, and 5:2. The man uses this phrase as a term of endearment for the woman he loves. The woman is not actually his sister. You should translate this phrase in 5:1, and 5:2 the same way as you translated it in 4:9; 4:10, and 4:12 because the author uses it with the same meaning in this chapter. See the note at the first occurrence of this phrase in 4:9 for more information regarding this phrase.\n\n -5:1 f2qr rc://*/ta/man/translate/figs-exmetaphor בָּ֣אתִי לְ⁠גַנִּ⁠י֮ אֲחֹתִ֣⁠י כַלָּה֒ אָרִ֤יתִי מוֹרִ⁠י֙ עִם־בְּשָׂמִ֔⁠י אָכַ֤לְתִּי יַעְרִ⁠י֙ עִם־דִּבְשִׁ֔⁠י שָׁתִ֥יתִי יֵינִ֖⁠י עִם־חֲלָבִ֑⁠י 1 The man continues using the “garden” metaphor that he began in [4:12](../04/12.md) by again referring to the woman’s body as a **garden**. Here the man accepts the woman’s invitation (that she gave in the previous verse) to enjoy her body. The lines **I have plucked my myrrh with my spice** and **I have eaten my honeycomb with my honey** and **I have drunk my wine with my milk** are all metaphors for the man enjoying the woman’s body. If you used similes to translate [4:12-16](../04/12.md) you should continue to do so here. Alternate translation: “You who are as dear to me as a sister, my bride, I am ready to go with you and enjoy the delights of your body, it will be as though I will be gathering myrrh with my other spices, and eating my honey and honeycomb, and drinking my wine and my milk” -5:1 dr7h rc://*/ta/man/translate/figs-explicit בָּ֣אתִי לְ⁠גַנִּ⁠י֮ אֲחֹתִ֣⁠י כַלָּה֒ אָרִ֤יתִי מוֹרִ⁠י֙ עִם־בְּשָׂמִ֔⁠י אָכַ֤לְתִּי יַעְרִ⁠י֙ עִם־דִּבְשִׁ֔⁠י שָׁתִ֥יתִי יֵינִ֖⁠י עִם־חֲלָבִ֑⁠י 1 Though the man is speaking as if he has already done these things. He is actually getting ready to do them. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “I am going to come to my garden, my sister, my bride; I will pluck my myrrh with my spice.\nI will eat my honeycomb with my honey;\nI will drink my wine with my milk” +5:1 f2qr rc://*/ta/man/translate/figs-exmetaphor בָּ֣אתִי לְ⁠גַנִּ⁠י֮ אֲחֹתִ֣⁠י כַלָּה֒ אָרִ֤יתִי מוֹרִ⁠י֙ עִם־בְּשָׂמִ֔⁠י אָכַ֤לְתִּי יַעְרִ⁠י֙ עִם־דִּבְשִׁ֔⁠י שָׁתִ֥יתִי יֵינִ֖⁠י עִם־חֲלָבִ֑⁠י 1 Here, the man continues using the “garden” metaphor that he began in [4:12](../04/12.md) and again refers to the woman’s body as a **garden**. Here the man accepts the woman’s invitation (that she gave in the previous verse) to enjoy her body. The lines **I have plucked my myrrh with my spice** and **I have eaten my honeycomb with my honey** and **I have drunk my wine with my milk** are all metaphors for the man enjoying the woman’s body. If you used similes to translate [4:12-16](../04/12.md) you should continue to do so here. Alternate translation: “You who are as dear to me as a sister, my bride, I am ready to go with you and enjoy the delights of your body, it will be as though I will be gathering myrrh with my other spices, and eating my honey and honeycomb, and drinking my wine and my milk” +5:1 dr7h rc://*/ta/man/translate/figs-explicit בָּ֣אתִי לְ⁠גַנִּ⁠י֮ אֲחֹתִ֣⁠י כַלָּה֒ אָרִ֤יתִי מוֹרִ⁠י֙ עִם־בְּשָׂמִ֔⁠י אָכַ֤לְתִּי יַעְרִ⁠י֙ עִם־דִּבְשִׁ֔⁠י שָׁתִ֥יתִי יֵינִ֖⁠י עִם־חֲלָבִ֑⁠י 1 Though the man is speaking as if he has already done these things. He is actually getting ready to do them. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “I am going to come to my garden, my sister, my bride; I will pluck my myrrh with my spice. I will eat my honeycomb with my honey; I will drink my wine with my milk” 5:1 m575 rc://*/ta/man/translate/figs-go בָּ֣אתִי 1 Your language may say “gone” rather than **come** in contexts such as this. Use whichever is more natural. Alternate translation: “I have gone” 5:1 jf09 rc://*/ta/man/translate/figs-infostructure בָּ֣אתִי לְ⁠גַנִּ⁠י֮ אֲחֹתִ֣⁠י כַלָּה֒ 1 If it would be more natural in your language, you could change the order of these phrases. Alternate translation: “My sister, my bride, I have come to my garden” 5:1 tgd7 rc://*/ta/man/translate/figs-metaphor אֲחֹתִ֣⁠י 1 See how you translated the phrase **my sister** in [4:9](../04/09.md). -5:1 bxja rc://*/ta/man/translate/figs-extrainfo אִכְל֣וּ רֵעִ֔ים שְׁת֥וּ וְ⁠שִׁכְר֖וּ דּוֹדִֽים 1 The author does not say who is speaking to the couple here so you should not indicate the speakers explicitly in the text of your translation. However, if you are using section headers to indicate who is speaking, as the UST does, the speakers could be: (1) the “daughters of Jerusalem” who spoke earlier in the book. The daughters of Jerusalem are speaking to the couple at the couple’s wedding. If you are using section headers you can use a phrase such as “The young women of Jerusalem speaking to the couple” or “The young women of Jerusalem speak to the couple at their wedding” (2) a group of people who are the couple’s. If you are using section headers you can use a phrase such as “The couple’s friends speak ” or “The couple’s wedding guests speak” +5:1 bxja rc://*/ta/man/translate/figs-extrainfo אִכְל֣וּ רֵעִ֔ים שְׁת֥וּ וְ⁠שִׁכְר֖וּ דּוֹדִֽים 1 The author does not say who is speaking to the couple here so you should not indicate the speakers explicitly in the text of your translation. However, if you are using section headers to indicate who is speaking, as the UST does, the speakers could be: (1) the “daughters of Jerusalem” who spoke earlier in the book. The daughters of Jerusalem are speaking to the couple at the couple’s wedding. If you are using section headers you can use a phrase such as “The young women of Jerusalem speaking to the couple” or “The young women of Jerusalem speak to the couple at their wedding” (2) a group of people who are the couple’s friends and wedding guests. If you are using section headers you can use a phrase such as “The couple’s friends speak ” or “The couple’s wedding guests speak” 5:1 i16q rc://*/ta/man/translate/figs-metaphor אִכְל֣וּ רֵעִ֔ים שְׁת֥וּ וְ⁠שִׁכְר֖וּ דּוֹדִֽים 1 Eating and drinking are metaphors which are used to represent the newly married couple enjoying their sexual union. The phrase **be drunk with love** is an encouragement to fully enjoy the delights of their sexual union. If it would help your readers you could express the meaning with a simile. Alternate translation: “Enjoy your marital intimacy and make love until you are fully satisfied as if you are eating food until full and drinking wine freely” 5:1 doim rc://*/ta/man/translate/figs-abstractnouns אִכְל֣וּ רֵעִ֔ים שְׁת֥וּ וְ⁠שִׁכְר֖וּ דּוֹדִֽים 1 If your language does not use an abstract noun for the idea of **love**, you could express the same idea with a verb phrase, as modeled by the UST, or you could translate it in some other way that is natural in your language. -5:2 biy3 rc://*/ta/man/translate/figs-metonymy אֲנִ֥י יְשֵׁנָ֖ה וְ⁠לִבִּ֣⁠י עֵ֑ר 1 Here, the term **heart** could represent: (1) the woman’s thoughts and mental awareness in which case the phrase **my heart is awake** means that her mind is alert and dreaming after she had started to sleep. Alternate translation: “I am asleep, but my mind is dreaming” or “I am asleep, but my mind is alert and dreaming” (2) the woman’s entire person in which case the phrase **my heart is awake** means that she had been awakened after falling **asleep** or after she was almost **asleep**. Alternate translation: “I was almost asleep, now I am awakened” or “I was asleep, but now I have been awakened” +5:2 biy3 rc://*/ta/man/translate/figs-metonymy אֲנִ֥י יְשֵׁנָ֖ה וְ⁠לִבִּ֣⁠י עֵ֑ר 1 Here, the term **heart** could represent: (1) the woman’s thoughts and mental awareness which would make the phrase **my heart is awake** mean that her mind is alert and dreaming after she had started to sleep. Alternate translation: “I am asleep, but my mind is dreaming” or “I am asleep, but my mind is alert and dreaming” (2) the woman’s entire person which would make the phrase **my heart is awake** mean that she had been awakened after falling **asleep** or awakened after she was almost **asleep**. Alternate translation: “I was almost asleep, now I am awakened” or “I was asleep, but now I have been awakened” 5:2 kri6 ק֣וֹל ׀ דּוֹדִ֣⁠י דוֹפֵ֗ק 1 Alternate translation: “I hear a sound, it is my beloved knocking” or “I hear a sound, it is the sound of my beloved knocking on my door” 5:2 tk43 דּוֹדִ֣⁠י 1 See how you translated the phrase **my beloved** in [1:13](../01/13.md). Alternate translation: “my lover” -5:2 rx38 rc://*/ta/man/translate/figs-idiom אֲחֹתִ֤⁠י רַעְיָתִ⁠י֙ 1 See how you translated the phrase **my sister** in [4:9](../04/09.md) and the phrase **my darling** in [1:9](../01/09.md). +5:2 rx38 rc://*/ta/man/translate/figs-metaphor אֲחֹתִ֤⁠י רַעְיָתִ⁠י֙ 1 See how you translated the phrase **my sister** in [4:9](../04/09.md) and the phrase **my darling** in [1:9](../01/09.md). 5:2 us5k rc://*/ta/man/translate/figs-metaphor יוֹנָתִ֣⁠י 1 See how you translated the phrase **my dove** in [2:14](../02/14.md). -5:2 yh2r rc://*/ta/man/translate/figs-idiom שֶׁ⁠רֹּאשִׁ⁠י֙ נִמְלָא־טָ֔ל 1 Here, the phrase **full of** is a Hebrew idiom which means “wet with.” If your readers would not understand this, you could use an equivalent idiom or use plain language. Alternate translation: “because my head is with with dew” +5:2 yh2r rc://*/ta/man/translate/figs-idiom שֶׁ⁠רֹּאשִׁ⁠י֙ נִמְלָא־טָ֔ל 1 Here, the phrase **full of** is a Hebrew idiom which means “wet with.” If your readers would not understand this, you could use an equivalent idiom or use plain language. Alternate translation: “because my head is wet with dew” 5:2 d3gt rc://*/ta/man/translate/figs-ellipsis קְוֻּצּוֹתַ֖⁠י 1 The words “is full of” are understood from the previous phrase. If it would help your readers, they can be repeated here as modeled by the ULT. -5:3 m1u3 rc://*/ta/man/translate/figs-quotemarks פָּשַׁ֨טְתִּי֙ אֶת־כֻּתָּנְתִּ֔⁠י אֵיכָ֖כָה אֶלְבָּשֶׁ֑⁠נָּה רָחַ֥צְתִּי אֶת־רַגְלַ֖⁠י אֵיכָ֥כָה אֲטַנְּפֵֽ⁠ם 1 In this verse, the author quotes: (1) what the woman thought to herself. Alternate translation: “I thought to myself; I have taken off my robe; how will I put it on?\nI have washed my feet; how could I get them dirty?” (2) the woman speaking directly to the man. Alternate translation: “I said to the man I love; I have taken off my robe; how will I put it on? I have washed my feet; how could I get them dirty?” +5:3 m1u3 rc://*/ta/man/translate/figs-quotemarks פָּשַׁ֨טְתִּי֙ אֶת־כֻּתָּנְתִּ֔⁠י אֵיכָ֖כָה אֶלְבָּשֶׁ֑⁠נָּה רָחַ֥צְתִּי אֶת־רַגְלַ֖⁠י אֵיכָ֥כָה אֲטַנְּפֵֽ⁠ם 1 In this verse, the author quotes: (1) what the woman thought to herself. Alternate translation: “I thought to myself; I have taken off my robe; how will I put it on? I have washed my feet; how could I get them dirty?” (2) the woman speaking directly to the man. Alternate translation: “I said to the man I love; I have taken off my robe; how will I put it on? I have washed my feet; how could I get them dirty?” 5:3 g6z2 rc://*/ta/man/translate/figs-rquestion אֵיכָ֖כָה אֶלְבָּשֶׁ֑⁠נָּה רָחַ֥צְתִּי אֶת־רַגְלַ֖⁠י אֵיכָ֥כָה אֲטַנְּפֵֽ⁠ם 1 The woman is using the question form for emphasis. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation and express the emphasis in a way that is natural in your language. Alternate translation: “I do not want to put it back on! I have already washed my feet so I do not want to get them dirty again!” 5:4 nns1 דּוֹדִ֗⁠י 1 See how you translated the phrase **my beloved** in [1:13](../01/13.md). 5:4 xks3 rc://*/ta/man/translate/figs-metonymy וּ⁠מֵעַ֖⁠י הָמ֥וּ עָלָֽי⁠ו 1 Here, **belly** represents the center of a person’s emotions. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “and my feelings for him roared” -5:4 az6q rc://*/ta/man/translate/figs-metaphor וּ⁠מֵעַ֖⁠י הָמ֥וּ עָלָֽי⁠ו 1 Here, the phrase **my belly roared** means that the woman’s feelings were aroused. The term **belly** represents the woman’s feelings and the woman saying that her feelings **roared** is a poetic way of saying that her feelings were aroused. If it would be helpful in your language, you could use an equivalent expression or express the meaning in plain language. Alternate translation: “and my feelings for him were aroused” or “and my concerning him were aroused” -5:5 w3k2 rc://*/ta/man/translate/figs-parallelism וְ⁠יָדַ֣⁠י נָֽטְפוּ־מ֗וֹר וְ⁠אֶצְבְּעֹתַ⁠י֙ מ֣וֹר עֹבֵ֔ר 1 The phrase **my hands dripped with myrrh** and the phrase **my fingers dripped with flowing myrrh** mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. Hebrew poetry was based on this kind of repetition, and it would be good to show this to your readers by including both phrases in your translation rather than combining them. However, if it would be helpful to your readers, you could connect the phrases with a word other than **and** in order to show that the second phrase is repeating the first one, not saying something additional. Alternate translation: “and my hands dripped with myrrh, yes, my fingers dripped with flowing myrrh” +5:4 az6q rc://*/ta/man/translate/figs-metaphor וּ⁠מֵעַ֖⁠י הָמ֥וּ עָלָֽי⁠ו 1 Here, the phrase **my belly roared** means that the woman’s feelings were aroused. The term **belly** represents the woman’s feelings and the woman saying that her feelings **roared** is a poetic way of saying that her feelings were aroused. If it would be helpful in your language, you could use an equivalent expression or express the meaning in plain language. Alternate translation: “and my feelings for him were aroused” +5:5 w3k2 rc://*/ta/man/translate/figs-parallelism וְ⁠יָדַ֣⁠י נָֽטְפוּ־מ֗וֹר וְ⁠אֶצְבְּעֹתַ⁠י֙ מ֣וֹר עֹבֵ֔ר 1 The phrase **my hands dripped with myrrh** and the phrase **my fingers dripped with flowing myrrh** mean basically the same thing. The second phrase emphasizes the meaning of the first by repeating the same idea with different words. Hebrew poetry was based on this kind of repetition, and it would be good to show this to your readers by including both phrases in your translation rather than combining them. However, if it would be helpful to your readers, you could connect the phrases with a word other than **and** in order to show that the second phrase is repeating the first one, not saying something additional. Alternate translation: “and my hands dripped with myrrh, yes, my fingers dripped with flowing myrrh” 5:5 ycr1 rc://*/ta/man/translate/figs-explicit מ֣וֹר עֹבֵ֔ר 1 The phrase translated as **flowing myrrh** refers to liquid myrrh. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “liquid myrrh” -5:5 yfag rc://*/ta/man/translate/figs-ellipsis וְ⁠אֶצְבְּעֹתַ⁠י֙ 1 The woman is leaving out some of the words that a sentence would need in many languages to be complete. If your readers might misunderstand this, you could supply these words from the context. Alternate translation: “and my fingers dripped with” +5:5 yfag rc://*/ta/man/translate/figs-ellipsis וְ⁠אֶצְבְּעֹתַ⁠י֙ 1 The woman is leaving out some of the words that a sentence would need in many languages to be complete. If your readers might misunderstand this, you could supply these words from the context as modeled by the ULT which adds the words “dripped with.” 5:6 b7qk לְ⁠דוֹדִ֔⁠י וְ⁠דוֹדִ֖⁠י 1 See how you translated the phrase **my beloved** in [1:13](../01/13.md). 5:6 y1yc rc://*/ta/man/translate/figs-go עָבָ֑ר 1 Your language may say “went” rather than **gone** in contexts such as this. Use whichever is more natural. Alternate translation: “and went” 5:6 fxej rc://*/ta/man/translate/figs-go נַפְשִׁ⁠י֙ יָֽצְאָ֣ה 1 Your language may say “gone” rather than **went** in contexts such as this. Use whichever is more natural. Alternate translation: “My soul had gone out” -5:6 z8na rc://*/ta/man/translate/figs-idiom נַפְשִׁ⁠י֙ יָֽצְאָ֣ה 1 Here, **soul** represents the entire person, and the phrase **My soul went out** is a Hebrew idiom that means means to feel extreme despair. If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “My heart sank” -5:6 s6qy rc://*/ta/man/translate/figs-explicit וְ⁠לֹ֥א עָנָֽ⁠נִי 1 The reason the man did not answer is because he was not there. If your readers might mistakenly think that the phrase **he did not answer me** implies that the man was present and chose not to answer, you could state explicitly that the man was not there or you could use a different phrase. Alternate translation: “but he did not answer me because he was not there” or “but there was no answer” +5:6 z8na rc://*/ta/man/translate/figs-idiom נַפְשִׁ⁠י֙ יָֽצְאָ֣ה 1 Here, **soul** represents the entire person, and the phrase **My soul went out** is a Hebrew idiom that means to feel extreme despair. If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “My heart sank” or “I felt great despair” +5:6 h4tj בְ⁠דַבְּר֔⁠וֹ 1 Here, the word translated as **when he departed** could mean: (1) **when he departed**. If you choose this option use the translation of the ULT as a model. (2) “when he spoke.” Alternate translation: “when he spoke” +5:6 s6qy rc://*/ta/man/translate/figs-explicit וְ⁠לֹ֥א עָנָֽ⁠נִי 1 The reason the man did not answer is because he was not there. If your readers might mistakenly think that the phrase **he did not answer** implies that the man was present, you could state explicitly that the man was not there or you could use a different phrase to express the meaning such as “but there was no answer.” Alternate translation: “but he did not answer me because he was not there” or “but there was no answer” 5:7 a9yk rc://*/ta/man/translate/translate-unknown מְצָאֻ֧⁠נִי הַ⁠שֹּׁמְרִ֛ים הַ⁠סֹּבְבִ֥ים בָּ⁠עִ֖יר 1 See how you translated the sentence **The guards going about in the city found me** in [3:3](../03/03.md). -5:7 fr13 rc://*/ta/man/translate/figs-infostructure הִכּ֣וּ⁠נִי פְצָע֑וּ⁠נִי נָשְׂא֤וּ אֶת־רְדִידִ⁠י֙ מֵֽ⁠עָלַ֔⁠י שֹׁמְרֵ֖י הַ⁠חֹמֽוֹת 1 If it would be more natural in your language, you could change the order of these phrases. Alternate translation: “The guards of the walls beat me and wounded me;\nthey lifted my shawl from me” +5:7 fr13 rc://*/ta/man/translate/figs-infostructure הִכּ֣וּ⁠נִי פְצָע֑וּ⁠נִי נָשְׂא֤וּ אֶת־רְדִידִ⁠י֙ מֵֽ⁠עָלַ֔⁠י שֹׁמְרֵ֖י הַ⁠חֹמֽוֹת 1 If it would be more natural in your language, you could change the order of these phrases. Alternate translation: “The guards of the walls beat me and wounded me; they lifted my shawl from me” 5:7 ektd rc://*/ta/man/translate/figs-explicit הִכּ֣וּ⁠נִי פְצָע֑וּ⁠נִי 1 The reason that the city watchmen **beat** and **wounded** the woman is because they thought she was a prostitute. If it would be helpful to your readers, you could indicate that explicitly as modeled by the UST. 5:7 nnql rc://*/ta/man/translate/translate-unknown אֶת־רְדִידִ⁠י֙ 1 The word translated as **shawl** could refer to: (1) a light article of clothing like a **shawl** or cloak that was worn as an outer garment and wrapped around the body. Alternate translation: “my cloak” (2) a large veil. Alternate translation: “my veil” -5:7 euu8 rc://*/ta/man/translate/figs-explicit שֹׁמְרֵ֖י הַ⁠חֹמֽוֹת 1 The men called **the guards of the walls** are the same men as **The guards going about in the city**. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “those guards who were going about in the city guarding the walls” +5:7 euu8 rc://*/ta/man/translate/figs-explicit שֹׁמְרֵ֖י הַ⁠חֹמֽוֹת 1 The men called **the guards of the walls** are the same men as **The guards going about in the city** mentioned earlier in the verse. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “those guards who were going about in the city guarding the walls” 5:8 czu7 rc://*/ta/man/translate/writing-oathformula הִשְׁבַּ֥עְתִּי אֶתְ⁠כֶ֖ם בְּנ֣וֹת יְרוּשָׁלִָ֑ם 1 See how you translated the phrase **I adjure you, daughters of Jerusalem** in [2:7](../02/07.md). 5:8 v5m3 rc://*/ta/man/translate/figs-hyperbole שֶׁ⁠חוֹלַ֥ת אַהֲבָ֖ה אָֽנִי 1 See how you translated the phrase **sick with love am I** in [2:5](../02/05.md) 5:8 r20s rc://*/ta/man/translate/figs-ellipsis שֶׁ⁠חוֹלַ֥ת אַהֲבָ֖ה אָֽנִי 1 The woman is leaving out some of the words that a sentence would need in many languages to be complete. If your readers might misunderstand this, you could supply these words from the context as modeled by the ULT. @@ -339,30 +337,30 @@ front:intro an3g 0 # Introduction to the Song of Songs\n\n## Part 1: General 5:9 eap5 הַ⁠יָּפָ֖ה בַּ⁠נָּשִׁ֑ים 1 See how you translated the phrase **most beautiful among women** in [1:8](../01/08.md). 5:9 sj0b שֶׁ⁠כָּ֖כָה הִשְׁבַּעְתָּֽ⁠נוּ 1 Alternate translation: “with the result that thus you adjure us” or “with the result that you request us to promise that we tell him that” or “that would make you want to thus adjure us” 5:9 zp43 rc://*/ta/man/translate/writing-oathformula הִשְׁבַּעְתָּֽ⁠נוּ 1 See how you translated the word **adjure** in the previous verse. -5:10 xuy2 rc://*/ta/man/translate/figs-explicit דּוֹדִ֥⁠י צַח֙ וְ⁠אָד֔וֹם 1 The word translated here as **shimmering** means refers to something that is “radiant” or “glowing” and here it means that the man’s skin had a healthy glow. The word **red** refers to the man’s healthy color of skin that was a brownish red or reddish brown color. These two words are used together to indicate that the man’s skin and complexion looked healthy and handsome. If it would be helpful to your readers, you could indicate explicitly that these two words refer to his skin or you could summarize what they indicate when used together as modeled by the UST. Alternate translation: “My beloved has radiant and healthy skin” or “My beloved’s skin glows and is a handsome reddish brown” or “My beloved’s skin is radiant and reddish-brown” -5:10 ie7h rc://*/ta/man/translate/figs-activepassive דָּג֖וּל מֵ⁠רְבָבָֽה 1 If your language does not use the passive form in this way, you can state the phrase **able to be distinguished from** in active form, use an adjective such as “distinguishable” or “outstanding,” or express the meaning in another way that is natural in your language. Alternate translation: “he is distinguishable from ten thousand other men” +5:10 xuy2 rc://*/ta/man/translate/figs-explicit דּוֹדִ֥⁠י צַח֙ וְ⁠אָד֔וֹם 1 The word translated here as **shimmering** refers to something that is “radiant” or “glowing.” Here it means that the man’s skin had a healthy glow. The word **red** refers to the man’s healthy color of skin that was a brownish red or reddish brown color. These two words are used together to indicate that the man’s skin and complexion looked healthy and handsome. If it would be helpful to your readers, you could indicate explicitly that these two words refer to his skin or you could summarize what they indicate when used together as modeled by the UST. Alternate translation: “My beloved has radiant and healthy skin” or “My beloved’s skin glows and is a handsome reddish brown” or “My beloved’s skin is radiant and reddish-brown” +5:10 ie7h rc://*/ta/man/translate/figs-activepassive דָּג֖וּל מֵ⁠רְבָבָֽה 1 If your language does not use the passive form in this way, you can state the phrase **able to be distinguished from** in active form or use an adjective such as “distinguishable” or “outstanding,” or express the meaning in another way that is natural in your language. Alternate translation: “he is distinguishable from ten thousand other men” 5:10 hms2 rc://*/ta/man/translate/figs-metaphor דָּג֖וּל מֵ⁠רְבָבָֽה 1 In the Hebrew language **ten thousand** is the highest number that was used when making comparisons so the woman uses this number here to stand for an uncountable number of **other people**. If you have a similar expression in your culture you could use that. Alternately, if it would help your readers, you could state the meaning plainly. Alternate translation: “better than anyone else” or “there is no one else like him” or “one in a million” -5:11 s23z rc://*/ta/man/translate/figs-metaphor רֹאשׁ֖⁠וֹ כֶּ֣תֶם פָּ֑ז 1 The woman is speaking of the man’s **head** as if it were **gold**. Because she speaks of the appearance of the man’s **hairs** in the following line she probably intends to speak of the man’s face in this line and express that his face resembles the dazzling, beautiful appearance of gold. By adding that the **gold** is **refined gold** the woman is indicating that the **gold** is very special and valuable and so by adding the phrase **refined gold** she is probably indicating that the man is special and has great worth. If it would help your readers you could use a simile to express the meaning or you could state the meaning plainly. Alternate translation: “His head is like gold that is refined” or “His face is beautiful and gleams like gold. He is precious and valuable like refined gold” or “His face gleams. He is precious and valuable” -5:11 mojr rc://*/ta/man/translate/translate-unknown שְׁחֹר֖וֹת כָּ⁠עוֹרֵֽב 1 A **raven** is a large bird with dark black feathers. Ravens are as big as some hawks and are similar in color and appearance to crows but are larger. If your readers would not be familiar with this type of bird, you could use the name of a similar bird in your area or you could use a more general term. Alternate translation: “black like a bird with dark black feathers” or “black like a dark black bird” -5:11 m1w4 rc://*/ta/man/translate/figs-simile קְוּצּוֹתָי⁠ו֙ תַּלְתַּלִּ֔ים שְׁחֹר֖וֹת כָּ⁠עוֹרֵֽב 1 The point of the comparison **black like the raven** is that the man’s hair is dark black like the color of a raven. If it would be helpful to your readers, you could express this meaning in plain language. Alternate translation: “his hair is wavy and dark black”\n\n -5:12 m6e7 rc://*/ta/man/translate/figs-simile עֵינָ֕י⁠ו כְּ⁠יוֹנִ֖ים עַל־אֲפִ֣יקֵי מָ֑יִם רֹֽחֲצוֹת֙ בֶּֽ⁠חָלָ֔ב יֹשְׁב֖וֹת עַל־מִלֵּֽאת 1 In [1:15](../01/15.md) the man said to the woman, “your eyes are doves.” Here, the woman says this to the man and adds the word **like** and extends the comparison between **doves** and **eyes** by adding the phrase **bathing in milk** which explains what color the doves (eyes) are and by adding two parallel phrases, **beside stream beds of water** and **sitting by the pools**, both of which describe the **doves** as being by water. If it would be helpful to your readers, you could add the words “that are” and “and” to show that the comparison continues throughout the verse. Alternately, you could express the meaning in plain language as modeled by the UST. Alternate translation: “His eyes are like doves beside stream beds of water,\nthat are bathing in milk and sitting beside the pools” +5:11 s23z rc://*/ta/man/translate/figs-metaphor רֹאשׁ֖⁠וֹ כֶּ֣תֶם פָּ֑ז 1 The woman is speaking of the man’s **head** as if it were **gold**. Because she speaks of the appearance of the man’s **hairs** in the following line she probably intends to speak of the man’s face in this line and express that his face resembles the dazzling, beautiful appearance of gold. The phrase **refined gold** indicates that the **gold** is very special and valuable. By saying that the man’s **head** is **refined gold** the woman is probably indicating that the man she loves is special and has great worth. If it would help your readers you could use a simile to express the meaning or you could state the meaning plainly. Alternate translation: “His head is like gold that is refined” or “His face is beautiful and gleams like gold. He is precious and valuable like refined gold” or “His face gleams. He is precious and valuable” +5:11 mojr rc://*/ta/man/translate/translate-unknown שְׁחֹר֖וֹת כָּ⁠עוֹרֵֽב 1 A **raven** is a large bird with dark black feathers. Ravens are as big as some hawks and are similar in color and appearance to crows but larger. If your readers would not be familiar with this type of bird, you could use the name of a similar bird in your area or you could use a more general term. Alternate translation: “black like a bird with dark black feathers” or “black like a dark black bird” +5:11 m1w4 rc://*/ta/man/translate/figs-simile קְוּצּוֹתָי⁠ו֙ תַּלְתַּלִּ֔ים שְׁחֹר֖וֹת כָּ⁠עוֹרֵֽב 1 The point of the comparison **black like the raven** is that the man’s hair is dark **black** like the color of a **raven**. If it would be helpful to your readers, you could express this meaning in plain language. Alternate translation: “his hair is wavy and dark black”\n\n +5:12 m6e7 rc://*/ta/man/translate/figs-simile עֵינָ֕י⁠ו כְּ⁠יוֹנִ֖ים עַל־אֲפִ֣יקֵי מָ֑יִם רֹֽחֲצוֹת֙ בֶּֽ⁠חָלָ֔ב יֹשְׁב֖וֹת עַל־מִלֵּֽאת 1 In [1:15](../01/15.md) the man said to the woman, “your eyes are doves.” Here, the woman uses the word **like** instead of “are” and compares the man’s **eyes** to **doves** that are **bathing in milk** and are by water. The phrase **bathing in milk** explains what color the **doves** (eyes) are. The two phrases, **beside stream beds of water** and **sitting by the pools**, both describe the **doves** as being by water. If it would be helpful to your readers, you could add the words “that are” and “and” to show that the comparison continues throughout the verse. Alternately, you could express the meaning in plain language as modeled by the UST. Alternate translation: “His eyes are like doves beside stream beds of water, that are bathing in milk and sitting beside the pools” 5:12 knr8 rc://*/ta/man/translate/figs-parallelism עֵינָ֕י⁠ו כְּ⁠יוֹנִ֖ים עַל־אֲפִ֣יקֵי מָ֑יִם רֹֽחֲצוֹת֙ בֶּֽ⁠חָלָ֔ב יֹשְׁב֖וֹת עַל־מִלֵּֽאת 1 The phrases **beside stream beds of water** and **sitting by the pools** mean basically the same thing. They both describe the **doves** as being by water. Hebrew poetry was based on this kind of repetition, and it would be good to show this to your readers by including both phrases in your translation rather than combining them. However, if it would be helpful to your readers, you could combine them. Alternate translation: “His eyes are like doves beside stream beds of water, bathing in milk” or “His eyes are like doves bathing in milk, sitting by the pools” 5:13 mem2 rc://*/ta/man/translate/figs-simile לְחָיָ⁠ו֙ כַּ⁠עֲרוּגַ֣ת הַ⁠בֹּ֔שֶׂם מִגְדְּל֖וֹת מֶרְקָחִ֑ים 1 Here, the man’s **cheeks** are compared to a garden, or an area in a garden, used for planting **spices**. The phrase **yielding herbal spices** further describes the first line. The point of this comparison is that the man’s **cheeks** smell **like planters of spices, yielding herbal spices**. If it would be helpful to your readers, you could explain the basis of this comparison. Alternate translation: “His cheeks smell like a bed of spices that produce herbal spices” -5:13 h8iu כַּ⁠עֲרוּגַ֣ת הַ⁠בֹּ֔שֶׂם 1 Here, the term translated as **bed** refers to an area in a garden used for planting. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “like an area for planting spices” or “like a garden bed of spices” or “like planters of spices” -5:13 a4hu rc://*/ta/man/translate/figs-metaphor שִׂפְתוֹתָי⁠ו֙ שֽׁוֹשַׁנִּ֔ים נֹטְפ֖וֹת מ֥וֹר עֹבֵֽר 1 Here, the woman compares the man’s **lips** to **lilies** that are **dripping with flowing myrrh**. The woman probably compares his lips with **lilies, dripping with flowing myrrh** because of the sweet smell of both **lilies** and **myrrh** and because of the beauty and softness of **lilies** and because the man’s kisses are wet like **flowing myrrh**. If it would be helpful to your readers, you could express the meaning with a simile or you could state the meaning plainly. Alternate translation: “His lips are beautiful, fragrant, and soft. His kisses are sweet sweet-smelling and moist” +5:13 h8iu rc://*/ta/man/translate/figs-explicit כַּ⁠עֲרוּגַ֣ת הַ⁠בֹּ֔שֶׂם 1 Here, the term translated as **bed** refers to an area in a garden used for planting. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “like an area for planting spices” or “like a garden bed of spices” or “like planters of spices” +5:13 a4hu rc://*/ta/man/translate/figs-metaphor שִׂפְתוֹתָי⁠ו֙ שֽׁוֹשַׁנִּ֔ים נֹטְפ֖וֹת מ֥וֹר עֹבֵֽר 1 Here, the woman compares the man’s **lips** to **lilies** that are **dripping with flowing myrrh**. The woman probably compares his lips with **lilies, dripping with flowing myrrh** because of the sweet smell of both **lilies** and **myrrh**, because of the beauty and softness of **lilies**, and because the man’s kisses are wet like **flowing myrrh**. If it would be helpful to your readers, you could express the meaning with a simile or you could state the meaning plainly. Alternate translation: “His lips are beautiful, fragrant, and soft. His kisses are sweet-smelling and moist” 5:13 t4f1 rc://*/ta/man/translate/translate-unknown שֽׁוֹשַׁנִּ֔ים 1 See how you translated **lilies** in [2:16](../02/16.md). 5:13 x8c2 rc://*/ta/man/translate/figs-explicit מ֥וֹר עֹבֵֽר 1 See how you translated the phrase **flowing myrrh** in [5:5](../05/05.md). -5:14 nl6y rc://*/ta/man/translate/figs-metaphor יָדָי⁠ו֙ גְּלִילֵ֣י זָהָ֔ב מְמֻלָּאִ֖ים בַּ⁠תַּרְשִׁ֑ישׁ 1 Here, the woman compares the man’s **arms** to **rods of gold mounted with topaz**. **rods of gold** were powerful, had an attractive color, and had a finely rounded shape and **topaz** would have made the **rods of gold** even more nice to look at. If it would be helpful to your readers, you could express the meaning with a simile or you could state the meaning plainly. Alternate translation: “His arms are powerful, nicely rounded, and beautiful like rods of gold mounted with topaz” -5:14 r9p1 יָדָי⁠ו֙ 1 The word that the ULT translates as **arms** could: (1) refer to **arms** in which case you can follow the ULT’s translation. (2) refer to “hands.” Alternate translation: “His hands are” -5:14 h4kv rc://*/ta/man/translate/translate-unknown בַּ⁠תַּרְשִׁ֑ישׁ 1 **topaz** is a beautiful looking gem stone used in jewelry and to add decoration to other things. Bible scholars are not certain exactly what stone the word the ULT translates as **topaz** refers to. Many different stones have been proposed such as **topaz** chrysolite, beryl and others. If you have one of these types of stones in your area you could use it in your translation or you could use a general term Alternate translation: “with beautiful stones” or “with jewels” +5:14 nl6y rc://*/ta/man/translate/figs-metaphor יָדָי⁠ו֙ גְּלִילֵ֣י זָהָ֔ב מְמֻלָּאִ֖ים בַּ⁠תַּרְשִׁ֑ישׁ 1 Here, the woman compares the man’s **arms** to **rods of gold mounted with topaz**. The woman uses this comparison because **rods of gold** were powerful, had an attractive color, and had a finely rounded shape and **topaz** would have made the **rods of gold** even more nice to look at. If it would be helpful to your readers, you could express the meaning with a simile or you could state the meaning plainly. Alternate translation: “His arms are powerful, nicely rounded, and beautiful like rods of gold mounted with topaz” +5:14 r9p1 יָדָי⁠ו֙ 1 The word that the ULT translates as **arms** could: (1) refer to **arms** in which case you can use the ULT’s translation as a model. (2) refer to “hands.” Alternate translation: “His hands are” +5:14 h4kv rc://*/ta/man/translate/translate-unknown בַּ⁠תַּרְשִׁ֑ישׁ 1 **topaz** is a beautiful looking gem stone used in jewelry and also to add decoration to other things. Bible scholars are not certain exactly what stone the word the ULT translates as **topaz** refers to. Many different stones have been proposed such as **topaz**, chrysolite, beryl and others. If you have one of these types of stones in your area you could use it in your translation or you could use a general term. Alternate translation: “with beautiful stones” or “with jewels” 5:14 bg51 rc://*/ta/man/translate/figs-metaphor מֵעָי⁠ו֙ עֶ֣שֶׁת שֵׁ֔ן מְעֻלֶּ֖פֶת סַפִּירִֽים 1 Here, the woman compares the man’s **belly** to **a plate of ivory covered with sapphires**. Both **ivory** and **sapphires** are very beautiful. By comparing the man’s **belly** **a plate of ivory covered with sapphires** she is saying that the man’s belly looks beautiful and is probably also trying to indicate the specialness or uniqueness of his appearance since **ivory** and **sapphires** were rare and costly. If it would be helpful to your readers, you could express the meaning with a simile or you could state the meaning plainly. Alternate translation: “his belly is beautiful and precious” or “his belly is handsome” 5:14 xnyk מֵעָי⁠ו֙ 1 Alternate translation: “his stomach is” 5:14 k5ga rc://*/ta/man/translate/translate-unknown שֵׁ֔ן 1 The word **ivory** refers to the tusks of a large animal called an elephant. **ivory** is a white color and is very beautiful and costly. If your readers would not be familiar with **ivory** you could explain this term in a footnote. 5:14 ws92 rc://*/ta/man/translate/translate-unknown סַפִּירִֽים 1 **sapphires** are a beautiful blue gem stone. If your readers would not be familiar with this type of stone, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “with blue gem stones” or “with beautiful blue gem stones” 5:15 i1xz rc://*/ta/man/translate/figs-metaphor שׁוֹקָי⁠ו֙ עַמּ֣וּדֵי שֵׁ֔שׁ מְיֻסָּדִ֖ים עַל־אַדְנֵי־פָ֑ז 1 Here, the woman compares the man’s **thighs** to **pillars of alabaster set on bases of gold**. The woman means that the man’s legs are strong and majestic looking like **pillars of alabaster set on bases of gold**. If it would be helpful to your readers, you could express the meaning with a simile or you could state the meaning plainly. Alternate translation: “His thighs are strong and majestic like pillars of alabaster set on bases of gold” 5:15 urlk rc://*/ta/man/translate/figs-explicit שׁוֹקָי⁠ו֙ 1 The word the ULT translates as **thighs** most likely refers to the entirety of a person’s legs so you could translate this term as **legs** as the UST does, if you desire. -5:15 juu1 rc://*/ta/man/translate/translate-unknown שֵׁ֔שׁ 1 **alabaster** is a type of stone. The word translated as **alabaster** can refer to either **alabaster** or marble. Both **alabaster** and marble are types of strong stone that are nice looking and are used to make large columns, statues and other things. If your readers would not be familiar with one of these types of stone use the name of the other one. If they are not familiar with either you could use the name of something similar in your area or you could use a more general term. Alternate translation: “marble” or “stone” -5:15 z75c rc://*/ta/man/translate/figs-simile מַרְאֵ֨⁠הוּ֙ כַּ⁠לְּבָנ֔וֹן בָּח֖וּר כָּ⁠אֲרָזִֽים 1 **Lebanon** was a beautiful mountainous region and the cedar trees that grew there were tall and strong and considered to be the best wood. The word **choice** here means “excellent quality” so the phrase **as choice as the cedars** means that the man is of excellent quality like the **cedars** in **Lebanon**. The point of this comparison is that the man is majestic like the mountainous, wooded area of **Lebanon** and is tall and strong and stately like the **cedars** there and similar to how the **cedars** are better than other trees so he is outstanding in comparison to other men. If it would be helpful in your language, you could explain the point of this comparison or express this meaning in plain language. Alternate translation: “His appearance is tall and strong and stately. He is outstanding among other men” or “His appearance is majestic. He is strong and tall and better than other men” +5:15 juu1 rc://*/ta/man/translate/translate-unknown שֵׁ֔שׁ 1 The word translated as **alabaster** can refer to either **alabaster** or marble. Both **alabaster** and marble are types of strong stone that are nice looking and are used to make large columns, statues and other things. If your readers would not be familiar with one of these types of stone use the name of the other one. If they are not familiar with either you could use the name of something similar in your area or you could use a more general term. Alternate translation: “marble” or “stone” +5:15 z75c rc://*/ta/man/translate/figs-simile מַרְאֵ֨⁠הוּ֙ כַּ⁠לְּבָנ֔וֹן בָּח֖וּר כָּ⁠אֲרָזִֽים 1 **Lebanon** was a beautiful mountainous region and the cedar trees that grew there were tall and strong and considered to be the best wood. The word **choice** here means “excellent quality” so the phrase **as choice as the cedars** means that the man is of excellent quality like the **cedars** in **Lebanon**. The point of this comparison is that the man is majestic like the mountainous, wooded area of **Lebanon** and is tall and strong and stately like the **cedars**. Also, similar to how the **cedars** are better than other trees so he is outstanding in comparison to other men. If it would be helpful in your language, you could explain the point of this comparison or express this meaning in plain language. Alternate translation: “His appearance is tall and strong and stately. He is outstanding among other men” or “His appearance is majestic. He is strong and tall and better than other men” 5:16 sc8p rc://*/ta/man/translate/figs-metonymy חִכּ⁠וֹ֙ מַֽמְתַקִּ֔ים 1 Here, **mouth** could refer to: (1) the man’s kisses. Alternate translation: “His kisses are most sweet” (2) the man’s words. Alternate translation: “His speech is most sweet” or “The words from his mouth are most sweet” 5:16 w3vr וְ⁠כֻלּ֖⁠וֹ מַחֲמַדִּ֑ים 1 Alternate translation: “and every part of him is very desirable” 5:16 r6zc rc://*/ta/man/translate/figs-possession בְּנ֖וֹת יְרוּשָׁלִָֽם 1 See how you translated the phrase **daughters of Jerusalem** in [1:5](../01/05.md). @@ -372,21 +370,21 @@ front:intro an3g 0 # Introduction to the Song of Songs\n\n## Part 1: General 6:1 emy4 הַ⁠יָּפָ֖ה בַּ⁠נָּשִׁ֑ים 1 See how you translated the phrase **most beautiful woman among women** in [1:8](../01/08.md). 6:1 pypx אָ֚נָה פָּנָ֣ה דוֹדֵ֔⁠ךְ 1 Alternate translation: “Which way did your beloved go” 6:1 ise2 rc://*/ta/man/translate/figs-ellipsis וּ⁠נְבַקְשֶׁ֖⁠נּוּ עִמָּֽ⁠ךְ 1 The women of Jerusalem are leaving out some of the words that a sentence would need in many languages to be complete. If your readers might misunderstand this, you could supply these words from the context. Alternate translation: “tell us, so that we can seek him with you” or “tell us, and let us seek him with you” -6:2 vrq9 rc://*/ta/man/translate/figs-metaphor דּוֹדִ⁠י֙ יָרַ֣ד לְ⁠גַנּ֔⁠וֹ לַ⁠עֲרוּג֖וֹת הַ⁠בֹּ֑שֶׂם לִ⁠רְעוֹת֙ בַּ⁠גַּנִּ֔ים וְ⁠לִ⁠לְקֹ֖ט שֽׁוֹשַׁנִּֽים 1 Here, the word **garden** and **gardens** both refer to the woman’s body. The woman is continuing to use the “garden” metaphor that was used in [4:12-5:1](../04/12.md) by again referring to her body as a **garden**. The phrase **graze in the gardens** and **glean lilies** are both metaphors for the man enjoying the woman’s body. If you used similes to translate [4:12-5:1](../04/12.md) you should continue to use similes here. Alternate translation: “My beloved went to me. I am like a garden where beds of spices grow. He came to me in order to enjoy my body like a gazelle enjoys grazing in gardens and like a person enjoys gleaning lilies” +6:2 vrq9 rc://*/ta/man/translate/figs-metaphor דּוֹדִ⁠י֙ יָרַ֣ד לְ⁠גַנּ֔⁠וֹ לַ⁠עֲרוּג֖וֹת הַ⁠בֹּ֑שֶׂם לִ⁠רְעוֹת֙ בַּ⁠גַּנִּ֔ים וְ⁠לִ⁠לְקֹ֖ט שֽׁוֹשַׁנִּֽים 1 Here, the word **garden** and **gardens** both refer to the woman’s body. The woman resumes the “garden” metaphor that was used in [4:12-5:1](../04/12.md) by again referring to her body as a **garden**. The phrase **graze in the gardens** and **glean lilies** are both metaphors for the man enjoying the woman’s body. If you used similes to translate [4:12-5:1](../04/12.md) you should continue to use similes here. Alternate translation: “My beloved went to me. I am like a garden where beds of spices grow. He came to me in order to enjoy my body like a gazelle enjoys grazing in gardens and like a person enjoys gleaning lilies” 6:2 jgeu rc://*/ta/man/translate/figs-explicit דּוֹדִ⁠י֙ יָרַ֣ד לְ⁠גַנּ֔⁠וֹ לַ⁠עֲרוּג֖וֹת הַ⁠בֹּ֑שֶׂם 1 The phrase **to the beds of spices** explains where in the **garden** the man **went down to**. This phrase is not describing a separate location from the **garden** (woman). If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “My beloved went down to the beds of spices in his garden” or “My beloved went to me who is like his spice garden” 6:2 twm5 rc://*/ta/man/translate/figs-go יָרַ֣ד 1 Your language may say “gone” rather than **went** in contexts such as this. Use whichever is more natural. Alternate translation: “has gone down” 6:2 pr3t לַ⁠עֲרוּג֖וֹת הַ⁠בֹּ֑שֶׂם 1 See how you translated the similar phrase **bed of spices** in [5:13](../05/13.md). 6:2 uprg rc://*/ta/man/translate/figs-explicit בַּ⁠גַּנִּ֔ים 1 Here, the phrase **the gardens** refers to the woman just like the phrase **his garden** earlier in the verse does. If it would be helpful to your readers, you could indicate that explicitly by translating the phrase **the gardens** as “his gardens” or “his garden.” Alternate translation: “in his gardens” or “in his garden” 6:3 lr7w אֲנִ֤י לְ⁠דוֹדִ⁠י֙ וְ⁠דוֹדִ֣⁠י לִ֔⁠י 1 See how you translated the similar phrase “My beloved belongs to me and I belong to him” in [2:16](../02/16.md). 6:3 p4l4 rc://*/ta/man/translate/figs-metaphor הָ⁠רֹעֶ֖ה בַּ⁠שׁוֹשַׁנִּֽים 1 See how you translated the similar phrase “the man grazing among the lilies” in [2:16](../02/16.md). -6:4 xk88 rc://*/ta/man/translate/figs-simile יָפָ֨ה אַ֤תְּ רַעְיָתִ⁠י֙ כְּ⁠תִרְצָ֔ה נָאוָ֖ה כִּ⁠ירוּשָׁלִָ֑ם 1 The man is saying that the woman is **like** the city of **Tirzah** and **like** the city of **Jerusalem** because both of these cities were beautiful. These lines are parallel and both mean basically the same thing. If it would be helpful in your language, you could state the point of comparison explicitly. Alternately, you could combine the lines if it would help your readers. Alternate translation: “You are beautiful, my darling, like the beautiful city of Tirzah, lovely like the lovely city of Jerusalem” or “You are beautiful and lovely, my darling, like the cities of Tirzah and Jerusalem” \n +6:4 xk88 rc://*/ta/man/translate/figs-simile יָפָ֨ה אַ֤תְּ רַעְיָתִ⁠י֙ כְּ⁠תִרְצָ֔ה נָאוָ֖ה כִּ⁠ירוּשָׁלִָ֑ם 1 The man is saying that the woman is **like** the city of **Tirzah** and **like** the city of **Jerusalem** because both of these cities were beautiful. These lines are parallel and both mean basically the same thing. If it would be helpful in your language, you could state the point of comparison explicitly. Alternately, you could combine the lines if it would help your readers. Alternate translation: “You are beautiful, my darling, like the beautiful city of Tirzah, lovely like the lovely city of Jerusalem” or “You are beautiful and lovely, my darling, like the cities of Tirzah and Jerusalem”\n 6:4 bbrm יָפָ֨ה אַ֤תְּ רַעְיָתִ⁠י֙ 1 See how you translated the phrase “you are beautiful, my darling” in [1:15](../01/15.md). 6:4 qymv rc://*/ta/man/translate/figs-infostructure יָפָ֨ה אַ֤תְּ רַעְיָתִ⁠י֙ כְּ⁠תִרְצָ֔ה 1 If it would be more natural in your language, you could change the order of these phrases. Alternate translation: “My darling, you are beautiful like Tirzah” 6:4 rjr5 rc://*/ta/man/translate/figs-ellipsis נָאוָ֖ה כִּ⁠ירוּשָׁלִָ֑ם אֲיֻמָּ֖ה כַּ⁠נִּדְגָּלֽוֹת 1 The man is leaving out some of the words that a sentence would need in many languages to be complete. If your readers might misunderstand this, you could supply these words from the context. Alternate translation: “you are lovely like Jerusalem, you are awe-inspiring like bannered armies” -6:4 ydky rc://*/ta/man/translate/figs-simile אֲיֻמָּ֖ה כַּ⁠נִּדְגָּלֽוֹת 1 The man is saying that the woman is **awe-inspiring like bannered armies** because looking at her causes the man to feel a sense of awe that is comparable to seeing an army with its banners above it. If it would be helpful in your language, you could state that explicitly. Alternate translation: “and the awe I feel when looking at you is like the awe I would feel if I saw armies with their banners” or “and the awe I feel when looking at you is like the awe I feel when I see armies with their banners above them” +6:4 ydky rc://*/ta/man/translate/figs-simile אֲיֻמָּ֖ה כַּ⁠נִּדְגָּלֽוֹת 1 The man is saying that the woman is **awe-inspiring like bannered armies** because looking at her causes the man to feel a sense of awe that is comparable to seeing an army with its banners above it. If it would be helpful in your language, you could state that explicitly. Alternate translation: “and the awe I feel when looking at you is like the awe I would feel if I were to see armies with their banners” or “and the awe I feel when looking at you is like the awe I feel when I see armies with their banners above them” 6:4 v9dx rc://*/ta/man/translate/translate-unknown כַּ⁠נִּדְגָּלֽוֹת 1 See how you translated the term **banner** in [2:4](../02/04.md). 6:5 lbz1 rc://*/ta/man/translate/figs-simile שַׂעְרֵ⁠ךְ֙ כְּ⁠עֵ֣דֶר הָֽ⁠עִזִּ֔ים שֶׁ⁠גָּלְשׁ֖וּ מִן־הַ⁠גִּלְעָֽד 1 See how you translated the similar sentence “Your hair is like a flock of goats that hop down from the slopes of Gilead” in [4:1](../04/01.md). -6:6 lxi1 rc://*/ta/man/translate/figs-simile שִׁנַּ֨יִ⁠ךְ֙ כְּ⁠עֵ֣דֶר הָֽ⁠רְחֵלִ֔ים שֶׁ⁠עָל֖וּ מִן־הָ⁠רַחְצָ֑ה שֶׁ⁠כֻּלָּ⁠ם֙ מַתְאִימ֔וֹת וְ⁠שַׁכֻּלָ֖ה אֵ֥ין בָּ⁠הֶֽם 1 See how you translated the almost identical verse in [4:2](../04/02.md). The only difference between this verse and 4:2 is that 4:2 has the phrase “shorn sheep” and this verse has **ewes** instead. +6:6 lxi1 rc://*/ta/man/translate/figs-simile שִׁנַּ֨יִ⁠ךְ֙ כְּ⁠עֵ֣דֶר הָֽ⁠רְחֵלִ֔ים שֶׁ⁠עָל֖וּ מִן־הָ⁠רַחְצָ֑ה שֶׁ⁠כֻּלָּ⁠ם֙ מַתְאִימ֔וֹת וְ⁠שַׁכֻּלָ֖ה אֵ֥ין בָּ⁠הֶֽם 1 See how you translated the almost identical verse in [4:2](../04/02.md). The only difference between this verse and 4:2 is that 4:2 has the phrase “shorn sheep” instead of **ewes**. 6:6 j7se rc://*/ta/man/translate/figs-explicit הָֽ⁠רְחֵלִ֔ים 1 The term **ewes** refers to female sheep. If it would be helpful to your readers, you could indicate explicitly what the term **ewes** refers to. Alternate translation: “female sheep” 6:7 zid1 rc://*/ta/man/translate/figs-simile כְּ⁠פֶ֤לַח הָ⁠רִמּוֹן֙ רַקָּתֵ֔⁠ךְ מִ⁠בַּ֖עַד לְ⁠צַמָּתֵֽ⁠ךְ 1 See how you translated [4:3](../04/03.md) which is identical to this verse. 6:8-9 v080 rc://*/ta/man/translate/figs-explicit שִׁשִּׁ֥ים הֵ֨מָּה֙ מְּלָכ֔וֹת וּ⁠שְׁמֹנִ֖ים פִּֽילַגְשִׁ֑ים וַ⁠עֲלָמ֖וֹת אֵ֥ין מִסְפָּֽר & אַחַ֥ת הִיא֙ יוֹנָתִ֣⁠י תַמָּתִ֔⁠י אַחַ֥ת הִיא֙ לְ⁠אִמָּ֔⁠הּ בָּרָ֥ה הִ֖יא לְ⁠יֽוֹלַדְתָּ֑⁠הּ 1 This is a comparison that expresses that the woman is superior to women in a king’s royal court. If it would be helpful to your readers, you could add words that explicitly indicate that this is a comparison. Alternate translation: “When compared to sixty queens, and eighty concubines and marriageable women without number, none of them are as special as my dove; my perfect one who is special to her mother and pure to the woman who bore her” or “Even if compared to sixty queens, and eighty concubines and marriageable women without number, still none of them would be as special as my dove; my perfect one who is special to her mother and pure to the woman who bore her” @@ -403,18 +401,21 @@ front:intro an3g 0 # Introduction to the Song of Songs\n\n## Part 1: General 6:10 waey rc://*/ta/man/translate/figs-extrainfo מִי־זֹ֥את הַ⁠נִּשְׁקָפָ֖ה כְּמוֹ־שָׁ֑חַר יָפָ֣ה כַ⁠לְּבָנָ֗ה בָּרָה֙ כַּֽ⁠חַמָּ֔ה אֲיֻמָּ֖ה כַּ⁠נִּדְגָּלֽוֹת 1 The author does not say who is speaking here so you should not indicate explicitly who is speaking in the text of your translation. However, if you are using section headers to indicate who is speaking the speaker or speakers could be: (1) the man speaking to the woman he loves. If you are using section headers you can follow the example of the UST and include this verse under the section heading for 6:4-10 that indicates the man is speaking. (2) the **daughters** and the **queens** and **concubines** mentioned in the previous verse. If you are using section headers you can use a phrase for the section header such as “The daughters, the queens, and the concubines praise the woman” or “The other women praise the woman” or something comparable. 6:10 g6e9 rc://*/ta/man/translate/figs-rquestion מִי־זֹ֥את הַ⁠נִּשְׁקָפָ֖ה כְּמוֹ־שָׁ֑חַר יָפָ֣ה כַ⁠לְּבָנָ֗ה בָּרָה֙ כַּֽ⁠חַמָּ֔ה אֲיֻמָּ֖ה כַּ⁠נִּדְגָּלֽוֹת 1 The man is not asking for information, but is using the question form for emphasis. If you would not use a rhetorical question for this purpose in your language, you could translate these words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “Look at this woman who looks down like {the} dawn, beautiful like the moon, pure like the sun, terrifying like the bannered army!” 6:10 qk20 rc://*/ta/man/translate/figs-personification הַ⁠נִּשְׁקָפָ֖ה כְּמוֹ־שָׁ֑חַר 1 Here, the man speaks of the sun as it dawns in the morning and shines down on the earth as though it were a person who could look down on the earth. If it would be helpful in your language, you could express this meaning plainly. Alternate translation: “the woman who shines like the sun as it rises early in the morning and brightens the sky” or “the woman who shines like the sun as it rises early in the morning and shines down from the sky” -6:10 y3dp rc://*/ta/man/translate/figs-simile הַ⁠נִּשְׁקָפָ֖ה כְּמוֹ־שָׁ֑חַר יָפָ֣ה כַ⁠לְּבָנָ֗ה בָּרָה֙ כַּֽ⁠חַמָּ֔ה 1 The man is comparing the woman to the sun in the morning as it dawns and is comparing the woman’s beauty to the beauty of **the moon** and is comparing the woman’s radiance to the radiance of **the sun**. If it would be helpful to your readers, you could explain the basis of these comparisons as modeled by the UST. +6:10 y3dp rc://*/ta/man/translate/figs-simile הַ⁠נִּשְׁקָפָ֖ה כְּמוֹ־שָׁ֑חַר יָפָ֣ה כַ⁠לְּבָנָ֗ה בָּרָה֙ כַּֽ⁠חַמָּ֔ה 1 Here, the man first compares the woman to the sun in the morning as it dawns. He then compares the woman’s beauty to the beauty of **the moon**. He then compares the woman’s radiance to the radiance of **the sun**. If it would be helpful to your readers, you could explain the basis of these comparisons as modeled by the UST. 6:10 vb8c rc://*/ta/man/translate/figs-simile אֲיֻמָּ֖ה כַּ⁠נִּדְגָּלֽוֹת 1 See how you translated the identical phrase “awe-inspiring like bannered armies” in [6:4](../06/04.md). 6:11 j2z8 rc://*/ta/man/translate/figs-possession אֶל־גִּנַּ֤ת אֱגוֹז֙ יָרַ֔דְתִּי 1 The speaker is using the possessive form to describe an area where walnut trees grew. If this is not clear in your language, you could clarify the relationship for your readers. Alternate translation: “To the the nut tree garden I went went down” or “To the place where walnut trees grow I went down” 6:11 bfm1 rc://*/ta/man/translate/figs-infostructure אֶל־גִּנַּ֤ת אֱגוֹז֙ יָרַ֔דְתִּי 1 If it would be more natural in your language, you could reverse the order of these phrases. Alternate translation: “I went down to the garden of the nut tree” 6:11 ggi1 rc://*/ta/man/translate/figs-go יָרַ֔דְתִּי 1 Your language may say “gone” rather than **went** in contexts such as this. Use whichever is more natural. Alternate translation: “I had gone down” -6:12 lt9y rc://*/ta/man/translate/figs-simile I was so happy that I felt I was riding in the chariot of a prince 0 The man uses this image to express how happy he is. +6:12 lt9y rc://*/ta/man/translate/figs-idiom לֹ֣א יָדַ֔עְתִּי 1 Here, the phrase ** I did not know** is an idiom meaning “.” If your readers would not understand this, you could use an equivalent idiom or use plain language. Alternate translation: “” +6:12 vhtx rc://*/ta/man/translate/figs-idiom נַפְשִׁ֣⁠י שָׂמַ֔תְ⁠נִי 1 +6:12 krcw מַרְכְּב֖וֹת עַמִּ⁠י־נָדִֽיב 1 6:13 u681 0 # General Information:\n\nThis is 7:1, the first verse of chapter seven, in some versions. The ULT understands this to be the friends and the woman talking to each other. Some versions understand this to be the man speaking to the woman. +6:13 sbsq rc://*/ta/man/translate/figs-explicit הַ⁠שּׁ֣וּלַמִּ֔ית…בַּ⁠שּׁ֣וּלַמִּ֔ית 1 The word translated as **Shulammite**: (1) could refer to someone from the town of Shulam. Alternate translation: “woman from Shulam … at the woman from Shulam” (2) means 6:13 sm5j rc://*/ta/man/translate/figs-pronouns Turn back … gaze on you 0 Possible meanings here are: (1) the friends are speaking to the woman or (2) the man is referring to himself in plural. -6:13 x9hk Turn back, turn back 0 “Come back, come back.” This is repeated for emphasis. 6:13 za54 rc://*/ta/man/translate/figs-pronouns we may gaze 0 Some versions understand the plural to refer to the man speaking of himself. Alternate translation: “I may gaze” -6:13 c258 gaze 0 look intently for a long time 6:13 e2bm rc://*/ta/man/translate/figs-pronouns Why do you gaze on the perfect woman … armies 0 Possible meanings here are: (1) the woman refers to herself as another person and is speaking to the friends or (2) the woman is speaking to the man as if he were many men. +6:13 jl0j rc://*/ta/man/translate/writing-poetry שׁ֤וּבִי שׁ֨וּבִי֙ הַ⁠שּׁ֣וּלַמִּ֔ית שׁ֥וּבִי שׁ֖וּבִי וְ⁠נֶחֱזֶה־בָּ֑⁠ךְ 1 Here, the word **return** is repeated for emphasis. This is a common feature of Hebrew poetry and it would be good to show it to your readers. However, if repeating a word would be confusing to your readers you can combine the repeated words. Alternate translation: “Return Shulammite, return and let us look at you” or “Please return Shulammite, and let us look at you +6:13 rd4z rc://*/ta/man/translate/figs-simile כִּ⁠מְחֹלַ֖ת הַֽ⁠מַּחֲנָֽיִם 1 The point of this comparison is that , . If it would be helpful in your language, you could use an equivalent comparison or express this meaning in plain language. Alternate translation: “” 7:intro hqv7 0 # Song of Songs 7 General Notes\n\n## Special concepts in this chapter\n\n### Beauty\n\nThe woman is described as the epitome of beauty in ancient Israel. Not all cultures share the same the same standards of beauty.\n\n## Important figures of speech in this chapter\n\n### Similes\n\nThere are many similes in this chapter. Their purpose is to describe the beauty of the woman. (See: [[rc://*/ta/man/translate/figs-simile]]) 7:1 z7jk 0 # General Information:\n\nThis is 7:2, the second verse of chapter seven, in some versions. 7:1 k8va prince’s daughter 0 Another possible interpretation is “you who have a noble character.” From 7d7449e8e04846aa3676c01a3cd899c3779dc540 Mon Sep 17 00:00:00 2001 From: stephenwunrow Date: Wed, 30 Aug 2023 16:38:36 +0000 Subject: [PATCH 098/127] Merge stephenwunrow-tc-create-1 into master by stephenwunrow (#3501) Co-authored-by: stephenwunrow Co-committed-by: stephenwunrow --- tn_MRK.tsv | 75 +++++++++++++++++++++++++++++++++++++++--------------- 1 file changed, 54 insertions(+), 21 deletions(-) diff --git a/tn_MRK.tsv b/tn_MRK.tsv index c2ab6cc326..3ae97d992e 100644 --- a/tn_MRK.tsv +++ b/tn_MRK.tsv @@ -1314,7 +1314,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 7:37 a8dx rc://*/ta/man/translate/writing-quotations λέγοντες 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “and they said” 7:37 qmx0 rc://*/ta/man/translate/figs-explicit καλῶς πάντα πεποίηκεν 1 Here the people are referring to **all things** that Jesus had done. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “Everything that he has done, he has done well” or “He has done all his deeds well” 7:37 dh17 rc://*/ta/man/translate/figs-nominaladj τοὺς κωφοὺς & ἀλάλους 1 Mark is using the adjectives **deaf** and **mute** as nouns to mean people who are deaf and mute. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “deaf people … mute people” -8:intro ry56 0 # Mark 8 General Notes\n\n## Special Concepts in this Chapter\n\n### Bread\n\nWhen Jesus worked a miracle and provided bread for a large crowd of people, they probably thought about when God miraculously provided food for the people of Israel when they were in the wilderness.\n\nYeast is the ingredient that causes bread to expand before it is baked. In this chapter, Jesus uses yeast as a metaphor for things that change the way people think, speak, and act. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n### “Adulterous generation”\n\nWhen Jesus called the people an “adulterous generation,” he was telling them that they were not faithful to God. (See: [[rc://*/tw/dict/bible/kt/faithful]] and [[rc://*/tw/dict/bible/kt/peopleofgod]])\n\n## Important Figures of Speech in this Chapter\n\n### Rhetorical questions\n\nJesus used many rhetorical questions as a way of both teaching the disciples [Mark 8:17–21](./17.md) and rebuking the people [Mark 8:12](../mrk/08/12.md). (See: [[rc://*/ta/man/translate/figs-rquestion]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n\n\n### The historic present\n\nTo call attention to a development in the story, Mark uses the present tense in past narration. In this chapter, the historic present occurs in verses 1, 2, 6, 12, 17, 19, 20, 22, 29 and 33. If it would not be natural to do that in your language, you could use the past tense in your translation. (See: [[rc://*/ta/man/translate/figs-pastforfuture]])\n\n### Paradox\n\nA paradox is a true statement that appears to describe something impossible. Jesus uses a paradox when he says, “Whoever wants to save his life will lose it, and whoever loses his life for my sake will find it” [Mark 8:35–37](../08/35.md) +8:intro ry56 0 # Mark 8 General Notes\n\n## Structure and Formatting\n\n2. The ministry of Jesus in Galilee (1:14–8:26)\n * Moving away from Galilee and then returning (6:1–8:26)\n * Jesus feeds 4,000 people (8:1–10)\n * The Pharisees test Jesus (8:11–13)\n * The yeast of the Pharisees and Herod (8:14–21)\n * Jesus heals a blind man (8:22–26)\n3. Progress toward Jerusalem; Jesus repeatedly predicts his own death; the disciples misunderstand, and Jesus teaches them how difficult it will be to follow him (8:27–10:52)\n * Who Jesus really is (8:27–30)\n * What Jesus and his disciples must do (8:31–9:1)\n\n## Special Concepts in this Chapter\n\n### The miracle of multiplying food\n\nIn [8:1–10](../08/01.md), Mark tells a story in which Jesus provides 4,000 people with food. All these people were in a place where no people lived, and all the food that Jesus and his disciples had were seven loaves of bread and a few fish. Despite that, Jesus used the seven loaves of bread and the few fish to feed everyone who was there. Mark does not tell us exactly how Jesus did this, but he does say that there were more leftovers than what they started with. Your translation should not explain how Jesus multiplied the food, but it should be clear that he did a miracle. Mark told a similar story about how Jesus fed 5,000 men in [6:30–44](../06/30.md), so see how you expressed the ideas there.\n\n## Important Figures of Speech in this Chapter\n\n### The yeast of the Pharisees and the yeast of Herod\n\nIn [8:14–21](../08/14.md), Jesus tells his disciples to watch out for the “yeast” of the Pharisees and the “yeast” of Herod. The disciples misunderstand him and think that he is saying something about bread, which they forgot to bring with them. In response, Jesus reminds them that he is not talking about lack of bread, since he has proved twice that he can multiply food. He implies that “yeast” refers to what the Pharisees and Herod teach and do. Since the disciples misunderstanding “yeast” is an important part of this passage, and since Jesus never directly explains what “yeast” means, if possible you should avoid making that idea more explicit. If you do explain what “yeast” means, if possible only do so after Jesus has made it clear that he is not speaking about literal yeast. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nMany of the forms of “you” in this chapter appear when Jesus is talking to his disciples. Because of this, most forms of “you” in this chapter are plural. You should assume forms of “you” are plural unless a note specifies that the form is singular. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### The historic present\n\nTo call attention to a development in the story, Mark uses the present tense in past narration. In this chapter, the historic present occurs in verses 1, 6, 12, 17, 19, 20, 22, 29, and 33. If it would not be natural to do that in your language, you could use the past tense in your translation. (See: [[rc://*/ta/man/translate/translate-tense]])\n 8:1 rmd8 rc://*/ta/man/translate/writing-newevent ἐν ἐκείναις ταῖς ἡμέραις 1 Here, the phrase **In those days** introduces the next major event in the story. It does not indicate how soon after the previous event this new event occurred. If it would be helpful in your language, you could use a word or phrase that introduces the next event. Alternate translation: “Later during those days” or “During one of those days” 8:1 sn4p rc://*/ta/man/translate/figs-idiom ἐν ἐκείναις ταῖς ἡμέραις 1 Here, Mark uses the term **days** to refer to a particular period of time. If it would be helpful in your language, you could use a different word or phrase that identifies a particular period of time. Alternate translation: “During that time” 8:1 m327 rc://*/ta/man/translate/figs-explicit ἐν ἐκείναις ταῖς ἡμέραις 1 The phrase **those days** refers to the time period when Jesus in the region of the Decapolis, on the southeastern side of the Sea of Galilee. If it would be helpful in your language, you could state it more clearly. Alternate translation: “While Jesus was in the region of the Decapolis” @@ -1342,7 +1342,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 8:8 v5zi rc://*/ta/man/translate/figs-idiom περισσεύματα κλασμάτων 1 Here, the phrase **the remaining** refers to what was left after everyone ate. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “the leftovers” or “what was left of the broken pieces” 8:8 bcjq rc://*/ta/man/translate/figs-ellipsis ἑπτὰ σπυρίδας 1 Mark is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from the context if it would be clearer in your language. Alternate translation: “seven baskets full” or “filling up seven baskets” 8:8 k95y rc://*/ta/man/translate/translate-unknown σπυρίδας 1 The word **baskets** refers to large circular containers that store food or other items. If your readers would not be familiar with this type of container, you could use the name of something similar in your area, or you could use a more general term. Alternate translation: “boxes” or “containers” -8:9 m81z rc://*/ta/man/translate/writing-background δὲ 1 Mark uses the word **Now*** to introduce background information that helps the readers understand how amazing what Jesus did was. The word does not introduce another event in the story. Use a natural form in your language for introducing background information. Alternate translation: “As for how many people were there,” or “In the end,” +8:9 m81z rc://*/ta/man/translate/writing-background δὲ 1 Mark uses the word **Now** to introduce background information that helps the readers understand how amazing what Jesus did was. The word does not introduce another event in the story. Use a natural form in your language for introducing background information. Alternate translation: “As for how many people were there,” or “In the end,” 8:9 d2xg rc://*/ta/man/translate/figs-nominaladj τετρακισχίλιοι 1 Mark is using the number **4,000** as a noun to mean 4,000 people. Your language may use numbers in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “4,000 individuals” 8:10 qnt3 rc://*/ta/man/translate/writing-endofstory καὶ εὐθὺς ἐμβὰς εἰς τὸ πλοῖον μετὰ τῶν μαθητῶν αὐτοῦ, ἦλθεν εἰς τὰ μέρη Δαλμανουθά 1 Here Mark concludes the story about how Jesus fed 4,000 people. He concludes the story by indicating that Jesus left the area. Use the natural form in your language for expressing this conclusion. Alternate translation: “The, after feeding all those people, Jesus immediately got into the boat with his disciples and left. He went into the regions of Dalmanutha” 8:10 syq3 rc://*/ta/man/translate/figs-genericnoun τὸ πλοῖον 1 Here, the phrase **the boat** could refer to: (1) a boat, without specifying which one. Alternate translation: “a certain boat” (2) the same boat that Jesus and his disciples used earlier. Alternate translation: “the same boat they had used earlier” @@ -1355,7 +1355,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 8:11 zi91 rc://*/ta/man/translate/figs-explicit σημεῖον ἀπὸ τοῦ οὐρανοῦ 1 The implication is that the Pharisees wanted Jesus to do a miracle to prove that his authority came from God. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “a sign from heaven that proved that his authority was from God”\n 8:11 beh7 rc://*/ta/man/translate/figs-explicit ἀπὸ τοῦ οὐρανοῦ 1 Here, the phrase **from heaven** indicates that the **sign** originates in heaven, where God rules. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “from heaven, where God rules” or “that comes from the place where God is” 8:11 hb7t rc://*/ta/man/translate/grammar-connect-logic-goal πειράζοντες αὐτόν 1 Here, the word **testing** introduces the purpose for which the Pharisees came to Jesus and were seeking a sign from heaven. If it would be helpful in your language, you could use a word or phrase that introduces a purpose. Alternate translation: “in order to him” -8:12 sn5a ἀναστενάξας τῷ πνεύματι αὐτοῦ 1 When Jesus **sighed greatly**, it indicated that he was sad and upset about what the Pharisees had asked him to do. If it would be helpful in your language, you could refer to how people in your culture express sadness or frustration nonverbally, or you could explain the meaning of what Jesus did. Alternate translation: “having breathed out loudly” or “having shown that he was upset by sighing greatly” +8:12 sn5a ἀναστενάξας τῷ πνεύματι αὐτοῦ 1 When Jesus **sighed greatly**, it indicated that he was sad and upset about what the Pharisees had asked him to do. If it would be helpful in your language, you could refer to how people in your culture express sadness or frustration nonverbally, or you could explain the meaning of what Jesus did. Alternate translation: “having breathed out loudly” or “having shown that he was upset by sighing greatly” 8:12 s8xl rc://*/ta/man/translate/figs-metonymy τῷ πνεύματι αὐτοῦ 1 Here, the word **spirit** refers to the nonphysical part of people. Mark means that Jesus **sighed** inwardly, to himself. If it would be helpful in your language, you could use a comparable figure of speech or state the meaning plainly. Alternate translation: “in his heart” or “within himself” 8:12 uno5 rc://*/ta/man/translate/translate-tense λέγει 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “he said” 8:12 plu9 rc://*/ta/man/translate/figs-123person τί ἡ γενεὰ αὕτη ζητεῖ σημεῖον? ἀμὴν, λέγω ὑμῖν, εἰ δοθήσεται τῇ γενεᾷ ταύτῃ σημεῖον 1 Jesus is speaking about his audience in the third person instead of directly addressing them. If it would be helpful in your language, you could use the second person here instead. Alternate translation: “Why do you who are of this generation seek a sign? Truly I say to you, if a sign will be given to you who are of this generation …” @@ -1424,6 +1424,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 8:22 mx9q rc://*/ta/man/translate/figs-explicit αὐτοῦ ἅψηται 1 Here the people are implying that they want Jesus to **touch** the man to heal him. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “he would touch him and heal him” or “he, by touching him, would heal him” 8:23 bnry rc://*/ta/man/translate/figs-explicit ἐπιθεὶς τὰς χεῖρας αὐτῷ 1 As [8:25](../08/25.md) makes clear, Jesus **laid his hands** on the man’s eyes. If it would be helpful in your language, you could make that more explicit here. Alternate translation: “having laid his hands on the man’s eyes” 8:23 s7in rc://*/ta/man/translate/figs-quotations ἐπηρώτα αὐτόν, εἴ τι βλέπεις 1 It may be more natural in your language to have an indirect quotation here. Alternate translation: “he was asking him if he saw anything.” +8:23 dbjs rc://*/ta/man/translate/figs-yousingular βλέπεις 1 Because Jesus is speaking to the blind man, the word **you** is singular. 8:24 raqh rc://*/ta/man/translate/figs-explicit ἀναβλέψας 1 Here, the word translated **having looked up** could mean that: (1) the man raised his head and looked around him. Alternate translation: “having looked at what was around him” (2) the man began to be able to see again. Alternate translation: “having begun to see again” 8:24 j47q rc://*/ta/man/translate/figs-gendernotations τοὺς ἀνθρώπους 1 Although the term **men** is masculine, the man is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “humans” 8:24 slxx rc://*/ta/man/translate/grammar-connect-words-phrases ὅτι 1 Here, the word **for** could introduce: (1) a further explanation of what the man saw. Alternate translation: “and more specifically,” or “and in fact” (2) a reason why the man knew that he was seeing **men**. Alternate translation: “since” or “which I know because” @@ -1432,10 +1433,11 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 8:25 td9l rc://*/ta/man/translate/figs-activepassive ἀπεκατέστη 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was Jesus. Alternate translation: “Jesus had restored him” or “became healthy” 8:26 uf6s rc://*/ta/man/translate/figs-quotations καὶ ἀπέστειλεν αὐτὸν εἰς οἶκον αὐτοῦ λέγων, μηδὲ εἰς τὴν κώμην εἰσέλθῃς 1 It may be more natural in your language to make everything that Jesus commands in this verse a direct quotation or an indirect quotation. Alternate translation: “And he told him, ‘Go to your home. You may not even enter into the town’” or “And he sent him away to his home, telling him that he might not even enter into the town” 8:26 gpqt rc://*/ta/man/translate/writing-quotations λέγων 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “and he said” +8:26 cuu3 rc://*/ta/man/translate/figs-yousingular μηδὲ & εἰσέλθῃς 1 Because Jesus is speaking to the man who was blind, the word **You** is singular. 8:26 w303 rc://*/ta/man/translate/translate-textvariants εἰς τὴν κώμην 1 Many ancient manuscripts do not include any words in this verse after the phrase **into the town**. The ULT follows that reading. Other ancient manuscripts include the words “nor speak to anyone in the town” after the phrase **into the town**. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. 8:27 dojr rc://*/ta/man/translate/writing-newevent καὶ 1 Here, the word **And** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **And** untranslated. Alternate translation: “Sometime later,” 8:27 e4l3 rc://*/ta/man/translate/figs-go ἐξῆλθεν 1 In a context such as this, your language might say “came” instead of **went**. Alternate translation: “came out” -8:27 utrs rc://*/ta/man/translate/figs-possession τὰς κώμας Καισαρείας τῆς Φιλίππου 1 Here, Jesus is using the possessive form to describe **villages** that are near the larger city of **Caesarea Philippi**. If this is not clear in your language, you could express the idea in another way. Alternate translation: “the villages that belonged to Caesarea Philippi” or “the villages that surrounded Caesarea Philippi“ +8:27 utrs rc://*/ta/man/translate/figs-possession τὰς κώμας Καισαρείας τῆς Φιλίππου 1 Here, Jesus is using the possessive form to describe **villages** that are near the larger city of **Caesarea Philippi**. If this is not clear in your language, you could express the idea in another way. Alternate translation: “the villages that belonged to Caesarea Philippi” or “the villages that surrounded Caesarea Philippi” 8:27 qfyu rc://*/ta/man/translate/writing-quotations λέγων αὐτοῖς 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “and he said to them” or “and he asked them” 8:27 djp6 rc://*/ta/man/translate/figs-gendernotations οἱ ἄνθρωποι 1 Although the term **men** is masculine, Jesus is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “men and women” 8:28 lqfg rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the word **But** introduces the next thing that happened. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **But** untranslated. Alternate translation: “Then” @@ -1444,6 +1446,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 8:28 chn6 rc://*/ta/man/translate/figs-explicit Ἰωάννην τὸν Βαπτιστήν, καὶ ἄλλοι Ἠλείαν, ἄλλοι δὲ ὅτι εἷς τῶν προφητῶν 1 Since all these people and prophets had died before the disciples answered this question, the disciples are implying that people think that Jesus is one of these people who has come back to life. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “John the Baptist come back to life; and others, Elijah come back to life; but others, one of the prophets come back to life” 8:28 v870 rc://*/ta/man/translate/figs-nominaladj ἄλλοι -1 The disciples are using the adjectives **others** and **others** as nouns to mean various groups of people. Your language may use adjectives in the same way. If not, you could translate these words with equivalent phrases. Alternate translation: “others among the people … others among the people” 8:28 vpwv rc://*/ta/man/translate/figs-explicit εἷς τῶν προφητῶν 1 Here the disciples are not excluding **John the Baptist** or **Elijah** from the group of the prophets. Instead, they are referring to the many other prophets that God had sent. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “another one of the prophets” +8:29 czb5 rc://*/ta/man/translate/figs-yousingular ὑμεῖς & σὺ 1 Because Jesus is speaking to the disciples, the word **you** in the phrase **who do you say** is plural. Because Peter is speaking to Jesus, the word **You** in the clause **You are the Christ** is singular. 8:29 h24a rc://*/ta/man/translate/translate-tense λέγει 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “said” 8:30 rgy8 rc://*/ta/man/translate/figs-quotations ἐπετίμησεν αὐτοῖς ἵνα μηδενὶ λέγωσιν περὶ αὐτοῦ 1 It may be more natural in your language to have a direct quotation here. Alternate translation: “he strongly warned them, ‘Tell no one about me’” 8:30 tcdq rc://*/ta/man/translate/figs-explicit περὶ αὐτοῦ 1 Here Mark implies that Jesus warned the disciples to **tell no one about** who he really was. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “that he was the Christ” or “about his true identity” @@ -1453,23 +1456,53 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 8:31 rn9m rc://*/ta/man/translate/figs-activepassive ἀποκτανθῆναι 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, you could use an indefinite subject. Alternate translation: “to die” or “to allow someone to kill him” 8:31 h9t2 rc://*/ta/man/translate/figs-idiom ἀναστῆναι 1 Here, the phrase **rise up** refers to someone who died coming back to life. If it would be helpful in your language, you could use a comparable word or state the meaning plainly. Alternate translation: “to be restored to life” or “to resurrect” 8:31 gjg2 rc://*/ta/man/translate/figs-idiom μετὰ τρεῖς ἡμέρας 1 Here, the phrase **after three days** refers to the day after tomorrow. People in Jesus’ culture counted the current day as day one, tomorrow as day two, and the day after tomorrow as day three. If it would be helpful in your language, you could use a word or phrase that refers to the day after tomorrow. Alternate translation: “on the day after the next day” or “two days from now” -8:33 nu32 rc://*/ta/man/translate/figs-metaphor ὕπαγε ὀπίσω μου, Σατανᾶ 1 By saying **Get behind me, Satan**, Jesus could mean: (1) that Satan is directly influencing Peter to think and act the way he is. (2) that Peter is acting like **Satan** because Peter is trying to prevent Jesus from accomplishing what God sent him to do, which is the very thing that Satan also tried to do. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “Get behind me, because you are acting like Satan!” -8:33 r9gy rc://*/ta/man/translate/grammar-connect-logic-contrast ἀλλὰ 1 In this verse Jesus is saying that Peter is acting in a way that he should not act. Here, the word **but** introduces a contrast between setting one’s mind (thoughts) on the things of God and setting one’s mind (thoughts) on the things of men. Use a natural way in your language for introducing a contrast. Alternate translation: “instead of” -8:33 clxo rc://*/ta/man/translate/figs-idiom οὐ φρονεῖς τὰ τοῦ Θεοῦ 1 To **set your mind** on something means to think about it. If it would be helpful in your language, you could use an equivalent idiom or use plain language. Alternate translation: “you are not focusing your thoughts on what God desires” -8:33 t6jv rc://*/ta/man/translate/figs-ellipsis οὐ φρονεῖς τὰ τοῦ Θεοῦ, ἀλλὰ τὰ τῶν ἀνθρώπων 1 Jesus leaves some words out in the phrase **on the things of men** that would be needed in many languages to be complete. If it would be helpful in your language, you could supply these words from the context. Alternate translation: “you are not thinking about what God desires, but you are thinking about what man desires” -8:33 tn0t rc://*/ta/man/translate/figs-gendernotations ἀνθρώπων 1 Although the term **men** is masculine, Jesus is using the word here in a generic sense that includes both men and women and refers to humans in general. Alternate translation: “of humans” or “of people” or “that humans think about” or “that people think about” -8:34 m732 rc://*/ta/man/translate/figs-metaphor ὀπίσω μου ἀκολουθεῖν 1 Here, ** to follow after** Jesus represents being one of his disciples. If it would be helpful in your language, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning plainly. Alternate translation: “be my disciple” or “be one of my disciples” -8:34 c6ll rc://*/ta/man/translate/figs-metonymy ἀράτω τὸν σταυρὸν αὐτοῦ, καὶ ἀκολουθείτω μοι 1 The **cross** here represents suffering and death. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “be willing to suffer and die for my sake and follow me” -8:35 d5rj rc://*/ta/man/translate/figs-genericnoun ὃς γὰρ ἐὰν θέλῃ 1 By using the word **whoever**, Jesus is speaking of people in general, not of one particular person. If it would be helpful in your language, use a more natural phrase. Alternate translation: “For if a person desires” -8:35 nn0a rc://*/ta/man/translate/figs-euphemism ἀπολέσει αὐτήν 1 Here, **lose it** is a polite way to say that God will judge the person who tries to save their own soul. If this would be misunderstood in your language, use a different polite way of referring to this or you could state this plainly. Alternate translation: “will forfeit his life” -8:36 ua46 rc://*/ta/man/translate/figs-rquestion τί γὰρ ὠφελεῖ ἄνθρωπον, κερδήσῃ τὸν κόσμον ὅλον καὶ ζημιωθῆναι τὴν ψυχὴν αὐτοῦ? 1 Jesus is not seeking information here, but rather, he is using the question form for emphasis. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “Even if a person gains the whole world, it will not benefit him if he forfeits his life!” -8:36 mxuj rc://*/ta/man/translate/figs-gendernotations ἄνθρωπον 1 Mark is using the phrase **a man** here in a generic sense that includes both men and women. Alternate translation: “a person” -8:36 jde6 rc://*/ta/man/translate/figs-hyperbole κερδήσῃ τὸν κόσμον ὅλον 1 The phrase **the whole world** is an exaggeration meaning that the person might gain great riches and fame. Alternate translation: “to gain everything he desires” -8:37 wua4 rc://*/ta/man/translate/figs-rquestion τί γὰρ δοῖ ἄνθρωπος ἀντάλλαγμα τῆς ψυχῆς αὐτοῦ? 1 Jesus asks this question to emphasize the value of the soul of each person. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “There is nothing a person can give in exchange for his life!” or “No one can give anything in exchange for his life!” -8:38 c53y rc://*/ta/man/translate/figs-metaphor ἐν τῇ γενεᾷ ταύτῃ, τῇ μοιχαλίδι καὶ ἁμαρτωλῷ 1 Jesus speaks of this **generation** as **adulterous**, meaning that they are unfaithful in their relationship with God. If your readers would not understand what **adulterous** means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning plainly. Alternate translation: “in this generation of people who have committed adultery and sinned against God” or “in this generation of people who are unfaithful to God and are very sinful” -8:38 ov1d rc://*/ta/man/translate/figs-synecdoche τῇ γενεᾷ ταύτῃ 1 See how you translated “this generation” in [8:12](../08/12.md) -8:38 s5tm rc://*/ta/man/translate/guidelines-sonofgodprinciples ὁ Υἱὸς τοῦ Ἀνθρώπου 1 See how you translated the title **Son of Man** in [2:10](../02/10.md). -8:38 hvx0 rc://*/ta/man/translate/figs-123person ὁ Υἱὸς τοῦ Ἀνθρώπου 1 Jesus is speaking of himself in the third person. If it would be helpful in your language, you can use the first person. Alternate translation: “I, the Son of Man” +8:32 q8p2 rc://*/ta/man/translate/figs-metonymy τὸν λόγον 1 Here, **word** represents what Jesus said using words. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “what he had just said” or “that teaching” +8:32 cuac rc://*/ta/man/translate/figs-abstractnouns παρρησίᾳ 1 If your language does not use an abstract noun for the idea of **openness**, you could express the same idea in another way. Alternate translation: “openly” +8:33 ri3w rc://*/ta/man/translate/grammar-connect-logic-contrast δὲ 1 Here, the word **But** introduces what Jesus did in contrast to what Peter wanted him to do. If it would be helpful in your language, you could use a word or phrase that introduces this kind of contrast, or you could leave **But** untranslated. Alternate translation: “However,” +8:33 ddeh rc://*/ta/man/translate/figs-explicit τοὺς μαθητὰς αὐτοῦ 1 Here Mark implies that Jesus **looked at** all the other **disciples**. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “the rest of his disciples” +8:33 bski rc://*/ta/man/translate/figs-hendiadys ἐπετίμησεν Πέτρῳ καὶ λέγει 1 This phrase expresses a single idea by using two words connected with **and**. The word **says** indicates how Jesus **rebuked Peter**. If it would be helpful in your language, you could express this meaning with an equivalent phrase that does not use **and**. Alternate translation: “rebuked Peter by saying” +8:33 jd6r rc://*/ta/man/translate/translate-tense λέγει 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “said” +8:33 z6f1 rc://*/ta/man/translate/grammar-connect-logic-result ὕπαγε ὀπίσω μου, Σατανᾶ, ὅτι οὐ φρονεῖς τὰ τοῦ Θεοῦ, ἀλλὰ τὰ τῶν ἀνθρώπων 1 If it would be more natural in your language, you could reverse the order of these sentences, since the second sentence gives the reason for the result that the first sentence describes. Alternate translation: “You are not considering the things of God, but the things of men. So, get behind me, Satan!” +8:33 nu32 rc://*/ta/man/translate/figs-metaphor ὕπαγε ὀπίσω μου 1 Here Jesus speaks as if he wants Peter to **Get behind** him. He means that Peter should not rebuke him but should instead accept what Jesus says. If it would be helpful in your language, you could use a comparable figure of speech or state the meaning plainly. Alternate translation: “Do not stand in my way” or “Do not rebuke me”\n +8:33 ltyk rc://*/ta/man/translate/figs-yousingular ὕπαγε & οὐ φρονεῖς 1 Because Jesus is speaking to Peter, the command **Get** and the word **you** are singular. +8:33 kbb7 rc://*/ta/man/translate/figs-metaphor Σατανᾶ 1 Here Jesus calls Peter **Satan** because Peter is asking like **Satan** by tempting Jesus to disobey God. If it would be helpful in your language, you could use simile form or explain the metaphor. Alternate translation: “you who are acting like Satan” or “for you are tempting me as Satan does” +8:33 r9gy rc://*/ta/man/translate/figs-infostructure οὐ φρονεῖς τὰ τοῦ Θεοῦ, ἀλλὰ τὰ τῶν ἀνθρώπων 1 If your language would not naturally put the negative statement before the positive statement, you could reverse the two clauses here. Alternate translation: “you are considering the things of men, not the things of God” +8:33 clxo rc://*/ta/man/translate/figs-ellipsis ἀλλὰ τὰ 1 Jesus is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “but you are considering the things” +8:33 t6jv rc://*/ta/man/translate/figs-gendernotations τῶν ἀνθρώπων 1 Although the term **men** is masculine, Jesus is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “of human beings” or “of people” +8:34 j3zt rc://*/ta/man/translate/grammar-connect-condition-hypothetical εἴ τις θέλει 1 Here Jesus uses the conditional form to refer to **anyone** who **wants** to follow after him. If it would be helpful in your language, you could use whatever form naturally introduces anyone who wants to follow Jesus. Alternate translation: “Anyone who wants” or “When someone wants” +8:34 m732 rc://*/ta/man/translate/figs-idiom ὀπίσω μου ἀκολουθεῖν & ἀκολουθείτω μοι 1 Here, the phrases **follow after me** and **follow me** refer to traveling with Jesus and being his disciples. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “to be my disciples … be my disciple” or “to travel with me as my students … travel with me as my student”\n +8:34 mdgh rc://*/ta/man/translate/figs-imperative3p ἀπαρνησάσθω ἑαυτὸν, καὶ ἀράτω τὸν σταυρὸν αὐτοῦ, καὶ ἀκολουθείτω μοι 1 If your language does not use third-person imperatives in this way, you could state these in another way that is natural in your language. Alternate translation: “he should deny himself and take up his cross and follow me” +8:34 j3kh rc://*/ta/man/translate/figs-gendernotations ἀπαρνησάσθω ἑαυτὸν & αὐτοῦ 1 Although the terms **him**, **himself**, and **his** are masculine, Jesus is using the words in a generic sense that includes both men and women. If it would be helpful in your language, you could use phrases that make this clear. Alternate translation: “let that person deny himself or herself … his or her” +8:34 yxe7 rc://*/ta/man/translate/figs-idiom ἀπαρνησάσθω ἑαυτὸν 1 Here, the phrase **deny himself** refers to a person choosing not to do what they would naturally do. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “let him exercise self-control” or “let him choose not to do what he naturally desires” +8:34 dulq rc://*/ta/man/translate/figs-explicit ἀράτω τὸν σταυρὸν αὐτοῦ 1 Jesus assumes that the disciples will know that the Romans executed some criminals by nailing them to a wooden beam with crossbar that was set upright so that the criminals would slowly suffocate. Jesus also assumes that the disciples will know that the Romans made these criminals carry these wooden crosses through the streets to the place where they were going to be executed. If it would be helpful in your language, you could make some of this information more explicit. Alternate translation: “take up the wooden cross on which he will be executed” +8:34 c6ll rc://*/ta/man/translate/figs-metaphor ἀράτω τὸν σταυρὸν αὐτοῦ 1 Here Jesus speaks of taking up a **cross** in order to describe people who are ready and willing to suffer and even die because they follow Jesus. Because this figure of speech is connected to how Jesus himself died on a cross, if possible you should preserve the metaphor or express the idea in simile form. Alternate translation: “be ready to suffer, which is like taking up his cross,” or “take up his cross, ready to suffer or die,”\n +8:35 opx8 rc://*/ta/man/translate/grammar-connect-logic-result γὰρ 1 Here, the word **For** introduces a basis for what Jesus said in the previous verse. If it would be helpful in your language, you could use a word or phrase that introduces a reason or basis for a claim, or you could leave **For** untranslated. Alternate translation: “I say that because” or “In fact,” +8:35 d5rj rc://*/ta/man/translate/figs-explicit ὃς & ἐὰν θέλῃ τὴν ψυχὴν αὐτοῦ σῶσαι, ἀπολέσει αὐτήν, ὃς δ’ ἂν ἀπολέσει τὴν ψυχὴν αὐτοῦ ἕνεκεν ἐμοῦ καὶ τοῦ εὐαγγελίου, σώσει αὐτήν 1 Here Jesus speaks of how people’s attitudes toward their current lives affects their eternal lives after they resurrect. He means that those who want **to save** their current lives will **lose** their eternal, resurrection lives, and that those who have lost their current lives will **save** their eternal, resurrection lives. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “whoever wants to save his current life will lose it forever, but whoever loses his current life for the sake of me and of the gospel will save it forever” +8:35 nn0a rc://*/ta/man/translate/figs-metaphor θέλῃ τὴν ψυχὴν αὐτοῦ σῶσαι, ἀπολέσει αὐτήν 1 Here Jesus speaks of trying to preserve one’s **life** as if it were saving it. He speaks of dying as if it were losing one’s **life**. If it would be helpful in your language, you could use a comparable figure of speech or state the meaning plainly. Alternate translation: “wants to preserve his life will die”\n +8:35 ppsi rc://*/ta/man/translate/figs-gendernotations αὐτοῦ -1 Although the term **his** is masculine, Jesus is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “his or her … his or her” +8:35 p8hh rc://*/ta/man/translate/figs-metaphor ὃς δ’ ἂν ἀπολέσει τὴν ψυχὴν αὐτοῦ ἕνεκεν ἐμοῦ καὶ τοῦ εὐαγγελίου, σώσει αὐτήν 1 Here Jesus speaks of dying or being willing to die as losing one’s **life**. He speaks of experiencing eternal life as if it were saving one’s **life**. If it would be helpful in your language, you could use a comparable figure of speech or state the meaning plainly. Alternate translation: “but whoever has died for the sake of me and of the gospel will have eternal life” +8:35 ypth rc://*/ta/man/translate/figs-explicit ἕνεκεν ἐμοῦ καὶ τοῦ εὐαγγελίου 1 When Jesus says **for the sake of me and of the gospel**, he means that some people will lose their lives because they are his disciples and because they believe the gospel. If it would be helpful to your readers, you could make that idea more explicit. Alternate translation: “because he is my disciple and believes the gospel” or “because he believes in me and in the gospel” +8:36 nux8 rc://*/ta/man/translate/grammar-connect-logic-result γὰρ 1 Here, the word **For** introduces another basis for what Jesus said in [8:34](../08/34.md). If it would be helpful in your language, you could use a word or phrase that introduces a reason or basis for a claim, or you could leave **For** untranslated. Alternate translation: “Another reason I say that is because” or “Even further,” +8:36 ua46 rc://*/ta/man/translate/figs-rquestion τί & ὠφελεῖ ἄνθρωπον, κερδήσῃ τὸν κόσμον ὅλον καὶ ζημιωθῆναι τὴν ψυχὴν αὐτοῦ? 1 Jesus is using the question form to teach his disciples. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “a man benefits nothing if he gains the whole world and forfeits his life.” or “a man never benefits anything if he gains the whole world and forfeits his life!” +8:36 qfk7 rc://*/ta/man/translate/figs-hypo τί & ὠφελεῖ ἄνθρωπον, κερδήσῃ τὸν κόσμον ὅλον καὶ ζημιωθῆναι τὴν ψυχὴν αὐτοῦ 1 Here Jesus uses an imaginary situation to show that forfeiting one’s **life** is bad enough that gaining anything else cannot make up for it. Use a natural method in your language for introducing an imaginary situation. Alternate translation: “image a man who gained the whole world but forfeited his life. What does that man benefit” +8:36 mxuj rc://*/ta/man/translate/figs-gendernotations ἄνθρωπον & αὐτοῦ 1 Although the terms **man** and **his** are masculine, Jesus is using the words in a generic sense that includes both men and women. If it would be helpful in your language, you could use phrases that make this clear. Alternate translation: “a person … his or her” +8:36 ps8i rc://*/ta/man/translate/grammar-connect-words-phrases καὶ 1 Here, the word **and** introduces something bad that happens in contrast to gaining **the whole world**. If it would be helpful in your language, you could use a word or phrase that introduces this kind of contrast. Alternate translation: “but” +8:36 jde6 τὴν ψυχὴν αὐτοῦ 1 Alternate translation: “his soul” +8:37 u1bb rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 Here, the word **For** introduces a further explanation of what Jesus said in the previous verse. If it would be helpful in your language, you could use a word or phrase that introduces a further explanation, or you could leave **For** untranslated. Alternate translation: “Indeed,” or “Even further,” +8:37 wua4 rc://*/ta/man/translate/figs-rquestion τί & δοῖ ἄνθρωπος ἀντάλλαγμα τῆς ψυχῆς αὐτοῦ? 1 Jesus is using the question form to teach his disciples. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “a man can give nothing in exchange for his life.” or “a man cannot give anything in exchange for his life!” +8:37 d0c8 rc://*/ta/man/translate/figs-gendernotations ἄνθρωπος & αὐτοῦ 1 Although the terms **man** and **his** are masculine, Jesus is using the words in a generic sense that includes both men and women. If it would be helpful in your language, you could use phrases that make this clear. Alternate translation: “a person … his or her” +8:37 x78o rc://*/ta/man/translate/figs-explicit ἀντάλλαγμα τῆς ψυχῆς αὐτοῦ 1 Here Jesus could be implying: (1) that there is nothing that is worth as much as a person’s **life**. Alternate translation: “that is as worth as much as his life” (2) that there is nothing that is valuable enough to redeem one’s **life** when it has been forfeited. Alternate translation: “that can buy back his life” +8:37 ofje τῆς ψυχῆς αὐτοῦ 1 Alternate translation: “his soul” +8:38 ysvi rc://*/ta/man/translate/grammar-connect-logic-result γὰρ 1 Here, the word **For** introduces a basis for what Jesus has said. If it would be helpful in your language, you could use a word or phrase that introduces a reason or basis for a claim, or you could leave **For** untranslated. More specifically, the word **For** could introduce the basis for: (1) what Jesus has said in [8:34–37](../08/34.md). Alternate translation: “I have said all those things because” (2) Jesus’ command to follow him in [8:34](../08/34.md). Alternate translation: “You should follow me as I have commanded because” +8:38 zcdn rc://*/ta/man/translate/figs-activepassive ὃς & ἐὰν ἐπαισχυνθῇ με καὶ τοὺς ἐμοὺς λόγους 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “whoever finds me and my words shameful” or “whoever worries that I and my words will shame them” +8:38 ji2e rc://*/ta/man/translate/figs-metonymy τοὺς ἐμοὺς λόγους 1 Jesus is using the term **words** to describe the things he teaches by using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “of my teaching” +8:38 ov1d rc://*/ta/man/translate/figs-metonymy ἐν τῇ γενεᾷ ταύτῃ, τῇ μοιχαλίδι καὶ ἁμαρτωλῷ 1 Here, **generation** represents the people who are part of the **generation**, which means that they are adults who are currently alive. See how you translated the similar expression in [8:12](../08/12.md). Alternate translation: “among today’s people, who are adulterous and sinful” or “among the adulterous and sinful people of this generation”\n +8:38 c53y rc://*/ta/man/translate/figs-metaphor μοιχαλίδι 1 Here Jesus speaks of people who do not fully trust and obey God as if they were **adulterous**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “unfaithful” or “disobedient” +8:38 b5dl rc://*/ta/man/translate/figs-activepassive καὶ ὁ Υἱὸς τοῦ Ἀνθρώπου ἐπαισχυνθήσεται αὐτὸν 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “the Son of Man will also find him shameful” or “the Son of Man knows that such a person will also shame him” +8:38 hvx0 rc://*/ta/man/translate/figs-123person ὁ Υἱὸς τοῦ Ἀνθρώπου & ἔλθῃ & αὐτοῦ 1 Jesus is speaking of himself in the third person. If it would be helpful in your language, you can use the first person. Alternate translation: “I, the Son of Man, … I come … my” +8:38 fo9d rc://*/ta/man/translate/figs-explicit ὅταν ἔλθῃ 1 Here Jesus implies that he, **the Son of Man**, will come back to this world at some point in the future. He is also implying that he will leave this world before he comes back. If it would be helpful in your language, you could make some or all of those ideas more explicit. Alternate translation: “when he comes back to this world” or “when, after leaving this world, he comes back” +8:38 hpc4 rc://*/ta/man/translate/figs-abstractnouns ἐν τῇ δόξῃ τοῦ Πατρὸς αὐτοῦ, μετὰ τῶν ἀγγέλων τῶν ἁγίων 1 If your language does not use an abstract noun for the idea of **glory**, you could express the same idea in another way. Alternate translation: “with the holy angels in a way that his Father has made glorious” or “with the holy angels as one who is as great as his Father” +8:38 s5tm rc://*/ta/man/translate/guidelines-sonofgodprinciples τοῦ Πατρὸς αὐτοῦ 1 **Father** is an important title that describe the relationship between God the **Father** and Jesus his Son. 9:intro n92j 0 # Mark 9 General Notes\n\n## Special Concepts in this Chapter\n\n### “Transfigured”\n\nScripture often speaks of God’s glory as a great, brilliant light. When people see this light, they are afraid. Mark says in this chapter that Jesus’ clothing shone with this glorious light so that his followers could see that Jesus truly was God’s Son. At the same time, God told them that Jesus was his Son. (See: [[rc://*/tw/dict/bible/kt/glory]] and [[rc://*/tw/dict/bible/kt/fear]])\n\n## Important Figures of Speech in this Chapter\n\n### Hyperbole\n\nJesus said things that he did not expect his followers to understand literally. When he said, “If your hand causes you to stumble, cut it off” ([Mark 9:43](../mrk/09/43.md)), he was exaggerating so that his hearers would pay close attention to what he was saying and realize how important it is to avoid sin.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Elijah and Moses\n\nElijah and Moses suddenly appear to Jesus, James, John, and Peter, and then they disappear. All four of them saw Elijah and Moses, and because Elijah and Moses spoke with Jesus, the reader should understand that Elijah and Moses appeared physically.\n\n### “Son of Man”\n\nJesus refers to himself as the “Son of Man” in this chapter ([Mark 9:31](../mrk/09/31.md)). Your language may not allow people to speak of themselves as if they were speaking about someone else. (See: [[rc://*/tw/dict/bible/kt/sonofman]] and [[rc://*/ta/man/translate/figs-123person]])\n\n### Paradox\n\nA paradox is a true statement that appears to describe something impossible. Jesus uses a paradox when he says, “If anyone wants to be first, he must be last of all and servant of all” ([Mark 9:35](../mrk/09/35.md)). 9:1 q4b6 rc://*/ta/man/translate/writing-pronouns ἔλεγεν αὐτοῖς 1 Here, the pronoun **he** refers to Jesus. If it would be helpful in your language, you could state who **he** refers to in your translation. Alternate translation: “Jesus was saying to them” 9:1 ad4e ἀμὴν, λέγω ὑμῖν 1 See how you translated the statement **Truly, I say to you** in [3:28](../03/28.md). From c3401edf35a7efc4bcc1545418acba58b4a2e772 Mon Sep 17 00:00:00 2001 From: Grant_Ailie Date: Thu, 31 Aug 2023 01:20:02 +0000 Subject: [PATCH 099/127] =?UTF-8?q?All=20TN=E2=80=99s=20through=20end=20of?= =?UTF-8?q?=20chapter=206=20(#3505)?= MIME-Version: 1.0 Content-Type: text/plain; charset=UTF-8 Content-Transfer-Encoding: 8bit Reviewed-on: https://git.door43.org/unfoldingWord/en_tn/pulls/3505 --- tn_SNG.tsv | 28 ++++++++++++++-------------- 1 file changed, 14 insertions(+), 14 deletions(-) diff --git a/tn_SNG.tsv b/tn_SNG.tsv index b6e1839828..d52bd6b10a 100644 --- a/tn_SNG.tsv +++ b/tn_SNG.tsv @@ -364,7 +364,7 @@ front:intro an3g 0 # Introduction to the Song of Songs\n\n## Part 1: General 5:16 sc8p rc://*/ta/man/translate/figs-metonymy חִכּ⁠וֹ֙ מַֽמְתַקִּ֔ים 1 Here, **mouth** could refer to: (1) the man’s kisses. Alternate translation: “His kisses are most sweet” (2) the man’s words. Alternate translation: “His speech is most sweet” or “The words from his mouth are most sweet” 5:16 w3vr וְ⁠כֻלּ֖⁠וֹ מַחֲמַדִּ֑ים 1 Alternate translation: “and every part of him is very desirable” 5:16 r6zc rc://*/ta/man/translate/figs-possession בְּנ֖וֹת יְרוּשָׁלִָֽם 1 See how you translated the phrase **daughters of Jerusalem** in [1:5](../01/05.md). -6:intro fa9a 0 # Song of Songs 6 General Notes\n\n## Special concepts in this chapter\n\n### Beauty\n\nThe woman is described as the epitome of beauty in ancient Israel. Not all cultures share the same standards of beauty.\n\n## Other possible translation difficulties in this chapter\n\n### Metaphors\n\nIn the ancient Near East, it was common to describe a woman using metaphors involving animals. In many cultures today, this can be considered offensive. Different metaphors of beauty are used in different cultures. (See: [[rc://*/ta/man/translate/figs-metaphor]]) +6:intro fa9a 0 # Song of Songs 6 General Notes\n\n## Special concepts in this chapter\n\n### Beauty\n\nThe woman is described as the epitome of beauty in ancient Israel. Not all cultures share the same standards of beauty.\n\n## Other possible translation difficulties in this chapter\n\n### Metaphors\n\nIn the ancient Near East, it was common to describe a woman using metaphors involving animals. In many cultures today, this can be considered offensive. Different metaphors of beauty are used in different cultures. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n\n### The meaning of 6:12\n\n6:12 is very difficult to understand and its meaning is uncertain. Bible scholars have a variety of different opinions on the exact meaning of this verse because it is a very difficult verse and therefore there are a variety of different opinions on how the words and phrases relate to each other and what the exact meaning of some of the words are in context. Published versions of the Bible differ significantly from one another in their rendering of this verse. The ULT seeks to offer a reasonable translation of this verse. But if a translation of the Bible exists in your region, you may find that it differs from the ULT in the way that it translates this verse. If there is a Bible translation in your region, you may wish to use the reading that it uses. If not, you may wish to follow the reading of ULT.\n\n\n### The meaning of the phrase “like the dance of two armies” in 6:13\n\nThe meaning of the phrase “like the dance of two armies” is uncertain and Bible scholars have different opinions on the exact meaning of this verse. The ULT offers one possible translation of this verse. But if a translation of the Bible exists in your region, you may find that it differs from the ULT in the way that it translates this verse. If there is a Bible translation in your region, you may wish to use the reading that it uses. If not, you may wish to follow the reading of ULT. 6:1 xnv3 rc://*/ta/man/translate/figs-parallelism אָ֚נָה הָלַ֣ךְ דּוֹדֵ֔⁠ךְ הַ⁠יָּפָ֖ה בַּ⁠נָּשִׁ֑ים אָ֚נָה פָּנָ֣ה דוֹדֵ֔⁠ךְ וּ⁠נְבַקְשֶׁ֖⁠נּוּ עִמָּֽ⁠ךְ 1 The question **Where did he go, your beloved** and the question **Where did he turn, your beloved** have basically the same meaning. This type of repetition is a common feature of Hebrew poetry. This question is asked twice, in slightly different ways, for emphasis and poetic effect. It would be good to retain this repetition if possible but if saying the same thing twice might be confusing for your readers, you can combine the phrases into one. Alternate translation: “Where did he go, your beloved, most beautiful woman among women? Let us seek him with you” or “Most beautiful woman among women, where did he turn your beloved? Let us seek him with you” 6:1 tgqz אָ֚נָה הָלַ֣ךְ דּוֹדֵ֔⁠ךְ & אָ֚נָה פָּנָ֣ה דוֹדֵ֔⁠ךְ 1 Alternate translation: “Where did your beloved go … Where did your beloved turn” 6:1 emy4 הַ⁠יָּפָ֖ה בַּ⁠נָּשִׁ֑ים 1 See how you translated the phrase **most beautiful woman among women** in [1:8](../01/08.md). @@ -398,26 +398,26 @@ front:intro an3g 0 # Introduction to the Song of Songs\n\n## Part 1: General 6:9 wmx6 rc://*/ta/man/translate/figs-explicit בָּרָ֥ה הִ֖יא לְ⁠יֽוֹלַדְתָּ֑⁠הּ 1 The phrase **pure is she to the woman who bore her** could mean: (1) that the woman was her mother’s favorite child or favorite daughter. Alternate translation: “the favorite child of the woman who bore her” or “the favorite daughter of the woman who bore her” (2) that the woman was pure or flawless in some way. Alternate translation: “flawless is she to the woman who bore her” 6:9 ca42 rc://*/ta/man/translate/figs-parallelism אַחַ֥ת הִיא֙ לְ⁠אִמָּ֔⁠הּ בָּרָ֥ה הִ֖יא לְ⁠יֽוֹלַדְתָּ֑⁠הּ 1 If you decided that **one** means “special” here and that **pure** means “favorite” then these two lines are parallel and mean basically the same thing because both these words then have similar meanings and the phrases **her mother** and **the woman who bore her** both mean the same thing. The second line is emphasizing the meaning of the first by repeating the same idea with different words which is common in Hebrew poetry. It would be good to show this repetition to your readers by including both phrases in your translation rather than combining them. However, if it would be helpful to your readers, you could combine these two lines into one. Alternate translation: “her mother thinks that she is very special” or “she is very special to her mother” 6:9 al8y rc://*/ta/man/translate/figs-explicit בָנוֹת֙ 1 Here, the word **daughters** could refer to: (1) the “marriageable women” in the previous verse. Alternate translation: “The marriageable women” or “the young women of the kings court” (2) young women in general, possibly “the daughters of Jerusalem" (young women of Jerusalem) mentioned several times earlier in the book. Alternate translation: “The young women” -6:10 waey rc://*/ta/man/translate/figs-extrainfo מִי־זֹ֥את הַ⁠נִּשְׁקָפָ֖ה כְּמוֹ־שָׁ֑חַר יָפָ֣ה כַ⁠לְּבָנָ֗ה בָּרָה֙ כַּֽ⁠חַמָּ֔ה אֲיֻמָּ֖ה כַּ⁠נִּדְגָּלֽוֹת 1 The author does not say who is speaking here so you should not indicate explicitly who is speaking in the text of your translation. However, if you are using section headers to indicate who is speaking the speaker or speakers could be: (1) the man speaking to the woman he loves. If you are using section headers you can follow the example of the UST and include this verse under the section heading for 6:4-10 that indicates the man is speaking. (2) the **daughters** and the **queens** and **concubines** mentioned in the previous verse. If you are using section headers you can use a phrase for the section header such as “The daughters, the queens, and the concubines praise the woman” or “The other women praise the woman” or something comparable. -6:10 g6e9 rc://*/ta/man/translate/figs-rquestion מִי־זֹ֥את הַ⁠נִּשְׁקָפָ֖ה כְּמוֹ־שָׁ֑חַר יָפָ֣ה כַ⁠לְּבָנָ֗ה בָּרָה֙ כַּֽ⁠חַמָּ֔ה אֲיֻמָּ֖ה כַּ⁠נִּדְגָּלֽוֹת 1 The man is not asking for information, but is using the question form for emphasis. If you would not use a rhetorical question for this purpose in your language, you could translate these words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “Look at this woman who looks down like {the} dawn, beautiful like the moon, pure like the sun, terrifying like the bannered army!” +6:10 waey rc://*/ta/man/translate/figs-extrainfo מִי־זֹ֥את הַ⁠נִּשְׁקָפָ֖ה כְּמוֹ־שָׁ֑חַר יָפָ֣ה כַ⁠לְּבָנָ֗ה בָּרָה֙ כַּֽ⁠חַמָּ֔ה אֲיֻמָּ֖ה כַּ⁠נִּדְגָּלֽוֹת 1 The author does not say who is speaking here so you should not indicate explicitly who is speaking in the text of your translation. However, if you are using section headers to indicate who is speaking the speaker or speakers could be: (1) the man speaking to the woman he loves. If you are using section headers you can follow the example of the UST and include this verse under the section heading for 6:4-10 that indicates the man is speaking. (2) the **daughters** and the **queens** and **concubines** mentioned in the previous verse. If you are using section headers you can use a phrase for the section header such as “The daughters, the queens, and the concubines praise the woman” or “The other women praise the woman” or something comparable. +6:10 g6e9 rc://*/ta/man/translate/figs-rquestion מִי־זֹ֥את הַ⁠נִּשְׁקָפָ֖ה כְּמוֹ־שָׁ֑חַר יָפָ֣ה כַ⁠לְּבָנָ֗ה בָּרָה֙ כַּֽ⁠חַמָּ֔ה אֲיֻמָּ֖ה כַּ⁠נִּדְגָּלֽוֹת 1 The man is not asking for information, but is using the question form for emphasis. If you would not use a rhetorical question for this purpose in your language, you could translate these words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “Look at this woman who looks down like the dawn, beautiful like the moon, pure like the sun, terrifying like the bannered army!” 6:10 qk20 rc://*/ta/man/translate/figs-personification הַ⁠נִּשְׁקָפָ֖ה כְּמוֹ־שָׁ֑חַר 1 Here, the man speaks of the sun as it dawns in the morning and shines down on the earth as though it were a person who could look down on the earth. If it would be helpful in your language, you could express this meaning plainly. Alternate translation: “the woman who shines like the sun as it rises early in the morning and brightens the sky” or “the woman who shines like the sun as it rises early in the morning and shines down from the sky” 6:10 y3dp rc://*/ta/man/translate/figs-simile הַ⁠נִּשְׁקָפָ֖ה כְּמוֹ־שָׁ֑חַר יָפָ֣ה כַ⁠לְּבָנָ֗ה בָּרָה֙ כַּֽ⁠חַמָּ֔ה 1 Here, the man first compares the woman to the sun in the morning as it dawns. He then compares the woman’s beauty to the beauty of **the moon**. He then compares the woman’s radiance to the radiance of **the sun**. If it would be helpful to your readers, you could explain the basis of these comparisons as modeled by the UST. 6:10 vb8c rc://*/ta/man/translate/figs-simile אֲיֻמָּ֖ה כַּ⁠נִּדְגָּלֽוֹת 1 See how you translated the identical phrase “awe-inspiring like bannered armies” in [6:4](../06/04.md). -6:11 j2z8 rc://*/ta/man/translate/figs-possession אֶל־גִּנַּ֤ת אֱגוֹז֙ יָרַ֔דְתִּי 1 The speaker is using the possessive form to describe an area where walnut trees grew. If this is not clear in your language, you could clarify the relationship for your readers. Alternate translation: “To the the nut tree garden I went went down” or “To the place where walnut trees grow I went down” +6:11 j2z8 rc://*/ta/man/translate/figs-possession אֶל־גִּנַּ֤ת אֱגוֹז֙ יָרַ֔דְתִּי 1 The speaker is using the possessive form to describe an area where walnut trees grow. If this is not clear in your language, you could clarify the relationship for your readers. Alternate translation: “To the the nut tree garden I went went down” or “To the place where walnut trees grow I went down” +6:11-12 zyt8 rc://*/ta/man/translate/figs-extrainfo אֶל־גִּנַּ֤ת אֱגוֹז֙ יָרַ֔דְתִּי לִ⁠רְא֖וֹת בְּ⁠אִבֵּ֣י הַ⁠נָּ֑חַל לִ⁠רְאוֹת֙ הֲ⁠פָֽרְחָ֣ה הַ⁠גֶּ֔פֶן הֵנֵ֖צוּ הָ⁠רִמֹּנִֽים & לֹ֣א יָדַ֔עְתִּי נַפְשִׁ֣⁠י שָׂמַ֔תְ⁠נִי מַרְכְּב֖וֹת עַמִּ⁠י־נָדִֽיב 1 It is difficult to know with certainty who is speaking in these two verses and because of this Bible scholars have different opinions about who is speaking here. Because the author does not say who is speaking you should not indicate who is speaking in the text of your translation. However, if you are using section headers to indicate who is speaking the speaker could be: (1) the man in both verses. If you decide the man is speaking in both these verses you can follow the example of the UST and include theses two verses under the section heading for 6:4-11 that indicates the man is speaking. (2) the woman in both verses. If you decide the woman is speaking in both of these verses you can put a section header at the top of 6:11 indicating that the woman is speaking. 6:11 bfm1 rc://*/ta/man/translate/figs-infostructure אֶל־גִּנַּ֤ת אֱגוֹז֙ יָרַ֔דְתִּי 1 If it would be more natural in your language, you could reverse the order of these phrases. Alternate translation: “I went down to the garden of the nut tree” 6:11 ggi1 rc://*/ta/man/translate/figs-go יָרַ֔דְתִּי 1 Your language may say “gone” rather than **went** in contexts such as this. Use whichever is more natural. Alternate translation: “I had gone down” -6:12 lt9y rc://*/ta/man/translate/figs-idiom לֹ֣א יָדַ֔עְתִּי 1 Here, the phrase ** I did not know** is an idiom meaning “.” If your readers would not understand this, you could use an equivalent idiom or use plain language. Alternate translation: “” -6:12 vhtx rc://*/ta/man/translate/figs-idiom נַפְשִׁ֣⁠י שָׂמַ֔תְ⁠נִי 1 -6:12 krcw מַרְכְּב֖וֹת עַמִּ⁠י־נָדִֽיב 1 -6:13 u681 0 # General Information:\n\nThis is 7:1, the first verse of chapter seven, in some versions. The ULT understands this to be the friends and the woman talking to each other. Some versions understand this to be the man speaking to the woman. -6:13 sbsq rc://*/ta/man/translate/figs-explicit הַ⁠שּׁ֣וּלַמִּ֔ית…בַּ⁠שּׁ֣וּלַמִּ֔ית 1 The word translated as **Shulammite**: (1) could refer to someone from the town of Shulam. Alternate translation: “woman from Shulam … at the woman from Shulam” (2) means -6:13 sm5j rc://*/ta/man/translate/figs-pronouns Turn back … gaze on you 0 Possible meanings here are: (1) the friends are speaking to the woman or (2) the man is referring to himself in plural. -6:13 za54 rc://*/ta/man/translate/figs-pronouns we may gaze 0 Some versions understand the plural to refer to the man speaking of himself. Alternate translation: “I may gaze” -6:13 e2bm rc://*/ta/man/translate/figs-pronouns Why do you gaze on the perfect woman … armies 0 Possible meanings here are: (1) the woman refers to herself as another person and is speaking to the friends or (2) the woman is speaking to the man as if he were many men. +6:12 lt9y rc://*/ta/man/translate/figs-explicit לֹ֣א יָדַ֔עְתִּי 1 Here, the phrase ** I did not know** means “Before I realized it” or “Before I was aware.” If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “Before I realized it” or “Before I was aware” +6:12 vhtx rc://*/ta/man/translate/figs-explicit נַפְשִׁ֣⁠י שָׂמַ֔תְ⁠נִי 1 The phrase **my soul put me** probably means that the man imagined what comes next in this verse. If it would be helpful to your readers, you could indicate that explicitly as modeled by the UST. +6:12 krcw rc://*/ta/man/translate/figs-explicit מַרְכְּב֖וֹת עַמִּ⁠י־נָדִֽיב 1 There are many different views among Bible scholars regarding what this phrase means and many different views among Bible scholars regarding what this entire verse means. The UST offers one possible interpretation for what this phrase means. See the section on 6:12 in the chapter 6 introduction for more information about how to translate this difficult verse. +6:13 u681 rc://*/ta/man/translate/figs-extrainfo שׁ֤וּבִי שׁ֨וּבִי֙ הַ⁠שּׁ֣וּלַמִּ֔ית שׁ֥וּבִי שׁ֖וּבִי וְ⁠נֶחֱזֶה־בָּ֑⁠ךְ 1 It is difficult to know with certainty who is saying this. Because the author does not say who is speaking here you should not indicate who is speaking in the text of your translation. However, if you are using section headers to indicate who is speaking the speaker could be: (1) the young woman of Jerusalem. If you decide this is who is speaking here you can follow the example of the UST and indicate this with a section header above this verse. (2) friends of the man and woman. If you decide that this is who is speaking here you can put place a section header above this verse indicating that friends of the man and woman are speaking. (3) the man. If you decide that this is who is speaking here you can place a section header above this verse indicating that the man is speaking. +6:13 sbsq rc://*/ta/man/translate/figs-explicit הַ⁠שּׁ֣וּלַמִּ֔ית…בַּ⁠שּׁ֣וּלַמִּ֔ית 1 The word translated as **Shulammite** refers to someone who is from the town of Shulam. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “woman from Shulam … at the woman from Shulam” 6:13 jl0j rc://*/ta/man/translate/writing-poetry שׁ֤וּבִי שׁ֨וּבִי֙ הַ⁠שּׁ֣וּלַמִּ֔ית שׁ֥וּבִי שׁ֖וּבִי וְ⁠נֶחֱזֶה־בָּ֑⁠ךְ 1 Here, the word **return** is repeated for emphasis. This is a common feature of Hebrew poetry and it would be good to show it to your readers. However, if repeating a word would be confusing to your readers you can combine the repeated words. Alternate translation: “Return Shulammite, return and let us look at you” or “Please return Shulammite, and let us look at you -6:13 rd4z rc://*/ta/man/translate/figs-simile כִּ⁠מְחֹלַ֖ת הַֽ⁠מַּחֲנָֽיִם 1 The point of this comparison is that , . If it would be helpful in your language, you could use an equivalent comparison or express this meaning in plain language. Alternate translation: “” +6:13 sm5j rc://*/ta/man/translate/figs-123person מַֽה־תֶּחֱזוּ֙ בַּ⁠שּׁ֣וּלַמִּ֔ית כִּ⁠מְחֹלַ֖ת הַֽ⁠מַּחֲנָֽיִם 1 It is difficult to know with certainty who is saying this. Because the author does not say who is speaking here you should not indicate who is speaking in the text of your translation. However, if you are using section headers to indicate who is speaking the speaker could be: (1) the man. If you decide this is who is speaking here you can follow the example of the UST and indicate this with a section header above this part of the verse. (2) The woman speaking of herself in the third person. If you decide that this is who is speaking here you can put place a section header above this verse indicating that the woman is speaking. +6:13 rl3x rc://*/ta/man/translate/figs-ellipsis כִּ⁠מְחֹלַ֖ת הַֽ⁠מַּחֲנָֽיִם 1 The speaker is leaving out some of the words that a sentence would need in many languages to be complete. If your readers might misunderstand this, you could supply these words from the context. Alternate translation: “like you look at the dance of two armies” or “like you would look at the dance of two armies” +6:13 rd4z rc://*/ta/man/translate/figs-simile כִּ⁠מְחֹלַ֖ת הַֽ⁠מַּחֲנָֽיִם 1 The two words translated as **like the dance of two armies** could be translated as: (1) **like the dance of two armies** as the ULT does and refer to a dance that is performed as entertainment for armies. Alternate translation: “like a dance performed before armies” (2) “like the dance of Mahanaim” (3) “like two rows of dancers” or “like two companies of dancers” and mean “like you like to watch two rows of people dancing” See the section in the chapter 6 introduction on this phrase for more information about how to translate this phrase. 7:intro hqv7 0 # Song of Songs 7 General Notes\n\n## Special concepts in this chapter\n\n### Beauty\n\nThe woman is described as the epitome of beauty in ancient Israel. Not all cultures share the same the same standards of beauty.\n\n## Important figures of speech in this chapter\n\n### Similes\n\nThere are many similes in this chapter. Their purpose is to describe the beauty of the woman. (See: [[rc://*/ta/man/translate/figs-simile]]) -7:1 z7jk 0 # General Information:\n\nThis is 7:2, the second verse of chapter seven, in some versions. +7:1 z7jk rc://*/ta/man/translate/figs-extrainfo מַה־יָּפ֧וּ פְעָמַ֛יִ⁠ךְ בַּ⁠נְּעָלִ֖ים בַּת־נָדִ֑יב חַמּוּקֵ֣י יְרֵכַ֔יִ⁠ךְ כְּמ֣וֹ חֲלָאִ֔ים מַעֲשֵׂ֖ה יְדֵ֥י אָמָּֽן 1 If you are using section headings to indicate who is speaking and you decided in the previous verse that the woman said the words “Why do you look at the Shulammite\nlike the dance of two armies” you will need to place a section heading above this verse indicating that the man is now speaking. The man begins speaking directly to the woman in this verse and continues speaking directly to her until part way through [7:9](../07/09.md). 7:1 k8va prince’s daughter 0 Another possible interpretation is “you who have a noble character.” 7:1 e9bd rc://*/ta/man/translate/figs-simile The curves of your thighs are like jewels 0 The shape of the woman’s thighs remind the speaker of a beautiful precious stone that a skilled workman has carved. Alternate translation: “The curves of your thighs are beautiful like the beautiful curves of jewel that a skilled craftsman has made” 7:1 fc12 rc://*/ta/man/translate/figs-synecdoche the work of the hands of a master craftsman 0 The hands are a synecdoche for the person. Alternate translation: “the work of a master craftsman” or “something that a master craftsman has made” From 32a64c002e05616b9b0d8f5e3ad826215a37b6ee Mon Sep 17 00:00:00 2001 From: avaldizan Date: Thu, 31 Aug 2023 22:49:29 +0000 Subject: [PATCH 100/127] Merge avaldizan-tc-create-1 into master by avaldizan (#3498) --- tn_PRO.tsv | 170 ++++++++++++++++++++++++++++++++++------------------- 1 file changed, 109 insertions(+), 61 deletions(-) diff --git a/tn_PRO.tsv b/tn_PRO.tsv index e977dd8df3..5a76ddfd82 100644 --- a/tn_PRO.tsv +++ b/tn_PRO.tsv @@ -3156,7 +3156,7 @@ front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduct 25:12 admw rc://*/ta/man/translate/figs-possession נֶ֣זֶם זָ֭הָב וַ⁠חֲלִי־כָ֑תֶם 1 Here, Solomon is using possessive forms to describe a **ring** made from **gold** and **jewelry** made from **fine gold**. If your language would not use the possessive form for this, you could use different expressions. Alternate translation: “A ring made of gold and jewelry made of fine gold” 25:12 ir54 rc://*/ta/man/translate/figs-abstractnouns מוֹכִ֥יחַ חָ֝כָ֗ם עַל 1 If your language does not use an abstract noun for the idea of **rebuke**, you could express the same idea in another way. Alternate translation: “is when one rebukes” 25:12 i38p rc://*/ta/man/translate/figs-synecdoche אֹ֥זֶן שֹׁמָֽעַת 1 Here, **ear** refers to the whole person. See how you translated the same use of **ear** in [18:15](../18/15.md). -25:13 tc4q rc://*/ta/man/translate/figs-simile כְּ⁠צִנַּת־שֶׁ֨לֶג ׀ בְּ⁠י֬וֹם קָצִ֗יר 1 Here, Solomon compares **a faithful envoy** to **the coolness of snow on the day of harvest**, because both are refreshing. If it would be helpful in your language, you could express the meaning plainly: Alternate translation: “Very refreshing” or “Refreshing like the coolness of snow on the day of harvest” +25:13 tc4q rc://*/ta/man/translate/figs-simile כְּ⁠צִנַּת־שֶׁ֨לֶג ׀ בְּ⁠י֬וֹם קָצִ֗יר 1 Here, Solomon compares **a faithful envoy** to **the coolness of snow on the day of harvest**, because both are refreshing. If it would be helpful in your language, you could express the meaning plainly: Alternate translation: “Very refreshing” or “Refreshing like the coolness of snow in the day of harvest” 25:13 sxk7 rc://*/ta/man/translate/figs-metonymy בְּ⁠י֬וֹם קָצִ֗יר 1 Here, **day** refers to a point in time when something happens. It does not refer to a 24-hour length of time. See how you translated the same use of **day** in [21:31](../21/31.md). 25:13 v57a rc://*/ta/man/translate/figs-genericnoun צִ֣יר נֶ֭אֱמָן לְ⁠שֹׁלְחָ֑י⁠ו וְ⁠נֶ֖פֶשׁ אֲדֹנָ֣י⁠ו יָשִֽׁיב 1 Here, **a faithful envoy**, **his**, and **he** refer to a type of person in general, not a specific person. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “is any faithful envoy for that person’s senders and that brings brings back the life of that person’s masters” 25:13 z9pn rc://*/ta/man/translate/figs-idiom וְ⁠נֶ֖פֶשׁ אֲדֹנָ֣י⁠ו יָשִֽׁיב 1 The phrase **brings back the life** is an idiom that refers to causing a tired person to feel refreshed or strong again. If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “and he causes his masters to feel refreshed” @@ -3360,66 +3360,113 @@ front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduct 26:28 dqyc rc://*/ta/man/translate/figs-synecdoche וּ⁠פֶ֥ה חָ֝לָ֗ק 1 Here, **mouth** refers to the person who is speaking. If it would be helpful in your language, you could express the meaning plainly. See how you translated the same use of **mouth** in [4:5](../04/05.md). Alternate translation: “and a person who speaks smoothly” 26:28 qdpg rc://*/ta/man/translate/figs-metaphor חָ֝לָ֗ק 1 Here, Solomon speaks of this person speaking flatteringly as if he were making what he says **smooth**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “flattering”\n 26:28 gk1h rc://*/ta/man/translate/figs-abstractnouns מִדְחֶֽה 1 See how you translated the abstract noun **calamity** in [1:26](../01/26.md). -27:intro ec7g 0 # Proverbs 27 General Notes\n\n## Structure and formatting\n\nChapter 27 continues the second section of the book (Chapter 25–29) which is attributed to Solomon.\n\n## Special concepts in this chapter\n\n### Themes\n\nThere are individual proverbs that run along common themes, often including contrasting elements: wise/foolish, money, lazy/diligent, truth telling, wicked/righteous, sluggard, pride/humility, integrity/crookedness. (See: [[rc://*/tw/dict/bible/kt/wise]], [[rc://*/tw/dict/bible/kt/foolish]] and [[rc://*/tw/dict/bible/kt/evil]] and [[rc://*/tw/dict/bible/kt/righteous]]) -27:1 f85w rc://*/ta/man/translate/figs-explicit Do not boast about tomorrow 0 This is a warning not to brag about what you expect to happen tomorrow. This can be stated clearly. Alternate translation: “Do not speak proudly about your plans for tomorrow” -27:1 t368 rc://*/ta/man/translate/figs-metaphor what a day may bring 0 Something happening on a certain day is spoken of as if the day were to bring that event. Alternate translation: “what will happen on a day” or “what will happen tomorrow” -27:2 cyj6 rc://*/ta/man/translate/figs-ellipsis and not your own mouth … and not your own lips 0 The words “let praise you” are understood from the first phrase. They can be repeated. Here a person is represented by his “mouth” and “lips” because those are the parts of the body used to speak. Alternate translation: “and do not let your own mouth praise you … and do not let your own lips praise you” or “and do not praise yourself … and do not praise yourself” (See also: [[rc://*/ta/man/translate/figs-synecdoche]]) -27:2 jhl7 rc://*/ta/man/translate/figs-ellipsis a stranger 0 The words “let praise you” are understood from the first phrase. The words can be repeated here. Alternate translation: “let a stranger praise you” -27:3 snl3 rc://*/ta/man/translate/figs-metaphor the provocation of a fool is heavier than both 0 The difficulty of being patient with a fool who provokes you is spoken of as if that difficulty were heavy. Alternate translation: “the provocation of a fool is harder to tolerate than either of them” or “It is harder to be patient when a fool provokes you than it is to be patient while carrying them” -27:4 l3ui cruelty 0 Alternate translation: “harshness” -27:4 srl1 rc://*/ta/man/translate/figs-metaphor the flood of anger 0 “the destructiveness of anger.” Anger is spoken of here as if it were a powerful flood. -27:4 nh38 rc://*/ta/man/translate/figs-rquestion but who is able to stand before jealousy? 0 This question implies that no one can stand before jealousy. It can be reworded as a statement. Alternate translation: “but no one is able to stand before jealousy” -27:4 inj9 rc://*/ta/man/translate/figs-metaphor to stand before jealousy 0 Here standing represents being strong and resisting being harmed by a jealous person who attacks. Alternate translation: “to resist a jealous person” or “to remain strong when a jealous person attacks him” -27:5 yva8 rc://*/ta/man/translate/figs-abstractnouns Better is an open rebuke 0 If your language does not use an abstract noun for the idea behind the word **rebuke**, you could express the same idea with the verb “rebuke.” Alternate translation: “It is better to be openly rebuked” -27:5 pz3x rc://*/ta/man/translate/figs-abstractnouns than hidden love 0 “than love that is not openly shown.” If your language does not use an abstract noun for the idea behind the word **love**, you could express the same idea with a verbal form. Alternate translation: “than to be loved secretly” -27:6 d5v5 rc://*/ta/man/translate/figs-metaphor Faithful are the wounds caused by a friend 0 “The wounds that a friend causes are trustworthy.” The word “wounds” here represents the pain and sadness that a person feels when a friend rebukes or corrects him. -27:6 uw1k rc://*/ta/man/translate/figs-metonymy Faithful are the wounds caused by a friend 0 The trustworthiness of a friend’s rebuke is spoken of as if the sadness that his rebuke causes is trustworthy. Alternate translation: “Though it causes sadness, a friend’s rebuke is trustworthy” -27:6 wzd4 rc://*/ta/man/translate/figs-explicit but an enemy may kiss you profusely 0 It can be stated clearly that the enemy’s kisses are not trustworthy. Alternate translation: “but the enemy’s many kisses are not trustworthy” or “but an enemy may try to deceive you by kissing you profusely” or -27:6 d2u7 profusely 0 Alternate translation: “abundantly” or “too many times” -27:7 diy7 A person who has eaten to the full 0 Alternate translation: “A person who is satisfied” or “A person who has eaten enough to be full” -27:7 aj75 every bitter thing is sweet 0 Alternate translation: “everything that is bitter tastes sweet” -27:8 tmr6 rc://*/ta/man/translate/figs-simile Like a bird that wanders from its nest is a man who strays from where he lives 0 The words “wanders” and “strays” mean the same thing in this verse. -27:9 fa3b rc://*/ta/man/translate/figs-metaphor the sweetness of a friend comes from his sincere counsel 0 This could mean: (1) “sweetness” represents kindness. Alternate translation: “we recognize our friend’s kindness by his counsel” or (2) “sweetness” represents what we appreciate about a person. Alternate translation: “what we appreciate about a friend is his advice” -27:10 c6gz your brother’s house 0 Here the word “brother” is a general reference to relatives, such as members of the same tribe, clan, or people group. -27:11 v2t7 rc://*/ta/man/translate/figs-metonymy make my heart rejoice 0 Here the “heart” represents the person’s feelings or emotions. Alternate translation: “make me feel joyful” or “make me glad” -27:11 gm95 mocks 0 makes fun of someone, especially in a cruel way -27:12 y47t A prudent man sees trouble and hides himself, but the naive people go on and suffer because of it 0 See how you translated a similar phrase in [Proverbs 22:3](../22/03.md). -27:12 jm89 A prudent man 0 Alternate translation: “A man who is wise” or “A man who has good sense” -27:12 j5th the naive people 0 Alternate translation: “the inexperienced and immature people” -27:12 bv11 suffer 0 experience something very unpleasant, such as illness, pain, or other hardships -27:13 l1r3 rc://*/ta/man/translate/figs-explicit Take a garment of one who has put up security for a stranger 0 When lending money, a lender would take something from the borrower, such as a garment, as a guarantee of repayment. He would return it after the money was repaid. If the borrower was too poor, someone else could give something to the lender as a guarantee for him. See how you translated this in [Proverbs 20:16](../20/16.md). Alternate translation: “Take a garment as security from the one who guarantees that what a stranger has borrowed will be paid back” -27:13 q6ci rc://*/ta/man/translate/figs-idiom who has put up security 0 This means for someone to give something to a lender as a guarantee that what was borrowed will be paid. See how you translated this in [Proverbs 20:16](../20/16.md). Alternate translation: “who has guaranteed that what has been borrowed will be paid back” or “who has promised to pay a loan” -27:13 gvg7 rc://*/ta/man/translate/figs-idiom hold it in pledge 0 To “hold something in pledge” means to hold on to something that someone has given as a pledge, or promise, that he will pay a debt. See how you translated this in [Proverbs 20:16](../20/16.md). Alternate translation: “hold onto his coat as a guarantee of repayment” -27:14 xjs1 Whoever gives his neighbor a blessing 0 Alternate translation: “If anyone gives his neighbor a blessing” -27:14 z5ga rc://*/ta/man/translate/figs-activepassive that blessing will be considered to be a curse 0 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “the neighbor will consider that blessing to be a curse” -27:15 bh2v quarreling 0 This means making people angry with each other or causing strong disagreements between people. -27:15 caj9 rc://*/ta/man/translate/figs-explicit the constant dripping 0 The implied information is that it is rain that is constantly dripping. Alternate translation: “the constant dripping of rain” -27:15 ldj6 a rainy day 0 Alternate translation: “a day of continual rain” -27:16 tfg7 rc://*/ta/man/translate/figs-explicit restraining her 0 “holding her back” or “keeping her under control.” The implied information is that it is trying to stop her from quarreling. Alternate translation: “restraining her from quarreling” -27:16 z86v restraining the wind 0 Alternate translation: “holding back the wind” or “keeping the wind under control” -27:17 w3va rc://*/ta/man/translate/figs-simile Iron sharpens iron; in the same way, a man sharpens his friend. 0 These two phrases are comparing how iron and a man can be improved. Alternate translation: “As iron can sharpen another piece of iron, so a man’s character is improved by contact with his friend” -27:18 gbr2 who tends 0 Alternate translation: “who takes care of” -27:18 d71d rc://*/ta/man/translate/figs-activepassive the one who protects his master will be honored 0 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “a master will honor the one who protects him” -27:19 z68a rc://*/ta/man/translate/figs-metonymy a person’s heart 0 Here this means a person’s thoughts. Alternate translation: “what a person thinks” -27:20 nv5h rc://*/ta/man/translate/translate-names Abaddon 0 This is a name that means “destroyer.” Alternate translation: “the Destroyer” -27:20 c28l are never satisfied 0 Alternate translation: “are never filled up” -27:20 q6ud rc://*/ta/man/translate/figs-metonymy a man’s eyes 0 Here the “eyes” represent a man’s desires. Alternate translation: “a man’s desires” -27:21 c4r4 rc://*/ta/man/translate/figs-explicit A crucible is for silver and a furnace is for gold 0 This refers to how gold and silver are refined. A metal is refined by heating it to a high temperature so that it melts and the impurities may be removed. See how you translated the very similar phrase in [Proverbs 17:3](../17/03.md). Alternate translation: “A crucible is used to refine silver and a furnace is used to refine gold” -27:21 eg8j rc://*/ta/man/translate/translate-unknown crucible 0 a container used for heating substances to very high temperatures -27:21 eza1 rc://*/ta/man/translate/translate-unknown furnace 0 an oven that can be made extremely hot -27:21 b7qd rc://*/ta/man/translate/figs-activepassive a person is tested when he is praised 0 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “when one praises a person, they are also testing that person” -27:22 m5zv rc://*/ta/man/translate/figs-metaphor Even if you crush a fool … yet his foolishness will not leave him 0 This means that even if a fool is made to suffer hardship or pain (being crushed is often a metaphor for suffering in Hebrew), he will remain foolish. -27:22 ir3k rc://*/ta/man/translate/translate-unknown pestle 0 a hard tool with a rounded end, used for crushing things in a bowl -27:23 ixh6 rc://*/ta/man/translate/figs-parallelism Be sure you know the condition of your flocks and be concerned about your herds 0 These two phrases have basically the same meaning and are used together for emphasis. -27:23 de7k your flocks 0 Alternate translation: “flocks of sheep” -27:23 b9bu your herds 0 Alternate translation: “herds of goats” -27:24 gu92 rc://*/ta/man/translate/figs-metonymy a crown 0 Here “crown” is a metonym for a king’s rule over his kingdom. Alternate translation: “a king’s rule” -27:25 n1ai the new growth appears 0 Alternate translation: “the new sprouts appear” or “the new grass starts to grow” -27:26 ra5w Connecting Statement: 0 # Connecting Statement:\n\nVerses 26 and 27 go together with verses 23 to 25 as one proverb. -27:26 dar8 rc://*/ta/man/translate/figs-explicit Those lambs will provide your clothing 0 The implied information is that the wool (hair) from the lambs can be used to make clothing. Alternate translation: “The lambs’ wool will provide you with clothing” -27:26 j2vp rc://*/ta/man/translate/figs-explicit the goats will provide the price of the field 0 The implied information is that the money received by selling the goats will be enough to buy a field. Alternate translation: “selling your goats will provide the price of the field” -27:27 q28m rc://*/ta/man/translate/figs-explicit nourishment for your servant girls 0 The implied information is that there will also be enough goats’ milk to feed the servant girls. Alternate translation: “there will be goat’s milk to nourish your servant girls” -27:27 xjw4 nourishment 0 Alternate translation: “food” +27:intro ec7g 0 # Proverbs 27 General Notes\n\n## Structure and formatting\n\n6. Hezekiah’s proverbs from Solomon (25:1–29:27)\n * Warnings and admonitions (25:1–27:27)\n * Contrastive wise sayings (28:1–29:27)\n\nChapter 27 continues the section of the book containing proverbs written by Solomon that were copied by scribes during the reign of Hezekiah. This section contains two parts, the first part in [25:1](../25/01.md)–[27:27](../27/27.md) mostly contains proverbs that warn or admonish.\n\n## Important figures of speech in this chapter\n\n### Parallelism\n\nChapters 25–27 mostly contain proverbs in which the second of two parallel clauses completes, emphasizes, or qualifies the idea of the first clause. Chapter 27 also contains contrasting parallelism ([27:3](../27/03.md), [27:4](../27/04.md), [6](../27/06.md), [7](../27/07.md), [12](../27/12.md)) and parallelism in which both clauses have the same meaning for emphasis ([27:2](../27/02.md), [23](../27/23.md)). (See: [[rc://*/ta/man/translate/figs-parallelism]])\n\n### Similes\n\nSolomon uses many different similes in this chapter to warn his readers against acting unwisely. (See: [[rc://*/ta/man/translate/figs-simile]]) +27:1 t368 rc://*/ta/man/translate/figs-metaphor יֵּ֥לֶד יֽוֹם 1 Here, Solomon refers to what will happen on a certain **day** as if that **day** were a person who brings **forth** that event. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “what will occur on a day” +27:2 cyj6 rc://*/ta/man/translate/figs-ellipsis יְהַלֶּלְ⁠ךָ֣ זָ֣ר וְ⁠לֹא־פִ֑י⁠ךָ נָ֝כְרִ֗י וְ⁠אַל־שְׂפָתֶֽי⁠ךָ 1 Solomon is leaving out some of the words in the second clause that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the previous clause. Alternate translation: “Let a stranger praise you and not your mouth, let a foreigner praise you and not your lips”\n +27:2 jhl7 rc://*/ta/man/translate/figs-parallelism יְהַלֶּלְ⁠ךָ֣ זָ֣ר וְ⁠לֹא־פִ֑י⁠ךָ נָ֝כְרִ֗י וְ⁠אַל־שְׂפָתֶֽי⁠ךָ 1 These two clauses mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the phrases with a word that shows that the second phrase is repeating the first one, not saying something additional. Alternate translation: “Let a stranger praise you and not your mouth, yes, let a foreigner praise you and not your lips”\n +27:2 yy2d rc://*/ta/man/translate/figs-genericnoun זָ֣ר & נָ֝כְרִ֗י 1 Here, **a stranger** and **a foreigner** refer to unfamiliar people in general, not specific people. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “any stranger … any foreigner” or “any other person … any outsider”\n +27:2 zgaj rc://*/ta/man/translate/figs-synecdoche פִ֑י⁠ךָ & שְׂפָתֶֽי⁠ךָ 1 In this verse, **mouth** and **lips** refer to the whole person. See how you translated the same use of **mouth** in [4:5](../04/05.md) and **lips** in [23:16](../23/16.md). +27:3 lqz8 rc://*/ta/man/translate/figs-possession כֹּֽבֶד־אֶ֭בֶן וְ⁠נֵ֣טֶל הַ⁠ח֑וֹל 1 Here, Solomon uses the possessive form to state that **a stone** is heavy and **sand** is weighty. If it would be helpful in your language, you could use a different expression. Alternate translation: “A stone is heavy and sand is weighty” +27:3 snl3 rc://*/ta/man/translate/figs-metaphor וְ⁠כַ֥עַס אֱ֝וִ֗יל כָּבֵ֥ד מִ⁠שְּׁנֵי⁠הֶֽם 1 Here, Solomon refers to how vexing fools are to other people as if that **vexation** were **heavier than** the weight of **a stone** or **sand**. If it would be helpful in your language, you could express the meaning plainly or use a simile. Alternate translation: “yet the vexation of a fool is harder to tolerate than lifting either of them” or “yet the vexation of a fool is like something heavier than the two of them” +27:3 wtng rc://*/ta/man/translate/figs-possession וְ⁠כַ֥עַס אֱ֝וִ֗יל 1 Here, Solomon uses the possessive form to describe **the vexation** that is caused by **a fool**. If it would be helpful in your language, you could use a different expression. Alternate translation: “yet how vexing a fool is” +27:4 l3ui אַכְזְרִיּ֣וּת חֵ֭מָה וְ⁠שֶׁ֣טֶף אָ֑ף 1 Here, Solomon uses the possessive form to describe **heat** that is characterized by **Cruelty** and **nose** that is characterized by **a flood**. If it would be helpful in your language, you could use a different expression. Alternate translation: “Heat is cruel and nose is a flood” +27:4 shgm rc://*/ta/man/translate/figs-metonymy חֵ֭מָה & אָ֑ף 1 Here, **heat** and **nose** refer to anger. See how you translated the same use of **heat** and **nose** in [15:1](../15/01.md). +27:4 r9wp rc://*/ta/man/translate/figs-metaphor וְ⁠שֶׁ֣טֶף אָ֑ף 1 Here, Solomon speaks of the destructive power of anger as if it were **a flood**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “and anger destroys like a flood” +27:4 nh38 rc://*/ta/man/translate/figs-rquestion וּ⁠מִ֥י יַ֝עֲמֹד לִ⁠פְנֵ֥י קִנְאָֽה 1 Solomon is using the question form to emphasize how dangerous **jealousy** is. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “but surely no one can stand before the face of jealousy!” +27:4 pjny rc://*/ta/man/translate/figs-idiom יַ֝עֲמֹד לִ⁠פְנֵ֥י 1 Here, **stand before the face of** means “resist.” If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “can succeed against” +27:4 inj9 rc://*/ta/man/translate/figs-metaphor קִנְאָֽה 1 See how you translated the abstract noun **jealousy** in [6:34](../06/34.md). +27:5 pz3x rc://*/ta/man/translate/figs-explicit מְגֻלָּ֑ה & מְסֻתָּֽרֶת 1 Here, **open** refers to a **rebuke** that someone notices, while **hidden** refers to **love** that someone does not notice. If it would be helpful in your language, you could state this explicitly. Alternate translation: “noticeable … unnoticeable” +27:5 yva8 rc://*/ta/man/translate/figs-abstractnouns תּוֹכַ֣חַת & מֵֽ⁠אַהֲבָ֥ה 1 See how you translated the abstract nouns **rebuke** in [1:23](../01/23.md) and **love** in [10:12](../10/12.md). +27:6 t884 rc://*/ta/man/translate/figs-personification נֶ֭אֱמָנִים פִּצְעֵ֣י אוֹהֵ֑ב 1 Here, Solomon speaks of the faithfulness of the **one who loves** as if the **wounds** he causes were a **Faithful** person. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “The wounds of one who loves show his faithfulness” or “The wounds of one who loves show how faithful he is” +27:6 lswh rc://*/ta/man/translate/figs-possession פִּצְעֵ֣י אוֹהֵ֑ב 1 Here, Solomon is using the possessive form to describe **wounds** that are caused by **one who loves**. If your language would not use the possessive form for this, you could use a different expression. Alternate translation: “are the wounds caused by one who loves” +27:6 d5v5 rc://*/ta/man/translate/figs-metaphor פִּצְעֵ֣י אוֹהֵ֑ב 1 Here, Solomon speaks of the sadness that a person feels when **one who loves** rebukes that person as if it were **wounds**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “the sadness caused by one who loves and rebukes” +27:6 hu2h rc://*/ta/man/translate/figs-genericnoun אוֹהֵ֑ב & שׂוֹנֵֽא 1 Here, **one who loves** and **one who hates** refer to types of people in general, not specific people. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “any person who loves … any person who hates” +27:6 q38c rc://*/ta/man/translate/figs-personification וְ֝⁠נַעְתָּר֗וֹת נְשִׁיק֥וֹת שׂוֹנֵֽא 1 Here, Solomon speaks of the deceptiveness of the **one who hates** as if the **kisses** he gives were a **deceptive** person. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “but the kisses of one who hates show his deceptiveness” or “but the kisses of one who hates show how deceptive he is” +27:6 upw5 וְ֝⁠נַעְתָּר֗וֹת 1 The word translated as **deceptive** can also mean “excessive.” If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT.\n +27:6 f1f8 rc://*/ta/man/translate/figs-possession נְשִׁיק֥וֹת שׂוֹנֵֽא 1 Here, Solomon is using the possessive form to describe **kisses** that are given by **one who hates**. If your language would not use the possessive form for this, you could use a different expression. Alternate translation: “are the kisses given by one who hates” +27:6 wzd4 rc://*/ta/man/translate/translate-symaction נְשִׁיק֥וֹת 1 Here, **kisses** is a symbolic action to show true friendship and loyalty. See how you translated the same use of the word in [24:26](../24/26.md). +27:7 cebd rc://*/ta/man/translate/figs-genericnoun נֶ֣פֶשׁ שְׂ֭בֵעָה & וְ⁠נֶ֥פֶשׁ רְ֝עֵבָ֗ה 1 **A satiated appetite** and **the appetite of a hungry one** refers to these appetites in general, not specific appetites. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “Any satiated appetite … but for any appetite of any hungry person” +27:7 diy7 rc://*/ta/man/translate/figs-synecdoche נֶ֣פֶשׁ שְׂ֭בֵעָה 1 Here, **appetite** refers to the whole **satiated** person. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “A person who is satisfied” or “A person who has eaten enough to be full” +27:7 wr1p rc://*/ta/man/translate/figs-abstractnouns נֶ֣פֶשׁ & וְ⁠נֶ֥פֶשׁ 1 See how you translated the abstract noun **appetite** in [6:30](../06/30.md). +27:7 y8b7 rc://*/ta/man/translate/figs-explicit תָּב֣וּס נֹ֑פֶת & מָתֽוֹק 1 Here, Solomon implies that the **satiated** person **tramples fresh honey** because he is not hungry and does not want to eat it. If it would be helpful in your language, you could state this explicitly. Alternate translation: “tramples fresh honey because he is not hungry” +27:7 pha3 rc://*/ta/man/translate/figs-synecdoche וְ⁠נֶ֥פֶשׁ רְ֝עֵבָ֗ה 1 Here, **appetite** refers to the whole **hungry one**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “but a person who is hungry” +27:7 aj75 rc://*/ta/man/translate/figs-explicit כָּל־מַ֥ר מָתֽוֹק 1 Here, **bitter** and **sweet** refer to how things taste. If it would be helpful in your language, you could state this explicitly. Alternate translation: “everything that tastes bitter seems to taste sweet” +27:8 szf7 rc://*/ta/man/translate/figs-infostructure כְּ֭⁠צִפּוֹר נוֹדֶ֣דֶת מִן־קִנָּ֑⁠הּ כֵּֽן־אִ֝֗ישׁ נוֹדֵ֥ד מִ⁠מְּקוֹמֽ⁠וֹ 1 If it would be more natural in your language, you could change the order of these clauses. Alternate translation: “Like a man who wanders from his place, so is a bird wandering from her nest”\n +27:8 u3ew rc://*/ta/man/translate/figs-gendernotations אִ֝֗ישׁ & מִ⁠מְּקוֹמֽ⁠וֹ 1 See how you translated the same use of **a man** and **his** in [6:27](../06/27.md). +27:9 nbzh rc://*/ta/man/translate/figs-explicit שֶׁ֣מֶן וּ֭⁠קְטֹרֶת 1 **Oil and incense** here refers to pleasant-smelling substances that are put on a person’s skin. If it would be helpful in your language, you could state this explicitly. Alternate translation: “Pleasant-smelling oils and perfumes” +27:9 hute rc://*/ta/man/translate/figs-personification יְשַׂמַּֽח־לֵ֑ב 1 Here, Solomon speaks of a person feeling glad as if that persons **heart** were a person who could be gladdened. If it would be helpful in you language, you could express the meaning plainly. Alternate translation: “make a person happy”\n +27:9 mg4r rc://*/ta/man/translate/figs-simile וּ⁠מֶ֥תֶק 1 Here, **and** indicates that Solomon is comparing what follows to what he said in the previous clause. In the same way that **Oil and incense gladden the heart**, **the sweetness of his friend is from the counsel of the soul**. If it would be helpful in your language, you could state that explicitly. Alternate translation: “similarly, the sweetness of”\n +27:9 fa3b rc://*/ta/man/translate/figs-metaphor וּ⁠מֶ֥תֶק 1 Here, Solomon speaks of the kindness of a **friend** as if it were **sweetness**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “and the kindness of” +27:9 pmcx rc://*/ta/man/translate/figs-gendernotations רֵ֝עֵ֗⁠הוּ 1 Although **his** is masculine, here it refers to a person in general. If it would be helpful in your language, you could state this explicitly. Alternate translation: “any person’s friend”\n +27:9 u0uh rc://*/ta/man/translate/figs-idiom מֵֽ⁠עֲצַת־נָֽפֶשׁ 1 The phrase **counsel of the soul** refers to sincere advice. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “is from sincere counsel” +27:10 c6gz rc://*/ta/man/translate/figs-genericnoun רֵֽעֲ⁠ךָ֨ וְרֵ֪עַ & וּ⁠בֵ֥ית אָחִ֗י⁠ךָ אַל־תָּ֭בוֹא & שָׁכֵ֥ן קָ֝ר֗וֹב מֵ⁠אָ֥ח רָחֽוֹק 1 Here, **friend**, **house**, **brother**, **a nearby inhabitant**, and **a distant brother** represent these things and people in general, not specific things or people. In this verse, **brother** refers to relatives in general. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “any friend of yours and any friend of … and do not enter any house of any relative of yours … is any nearby inhabitant than any distant relative” +27:10 a4vv rc://*/ta/man/translate/figs-metonymy בְּ⁠י֣וֹם 1 Here, **day** refers to a point in time when something happens. It does not refer to a 24-hour length of time. See how you translated the same use of **day** in [21:31](../21/31.md). +27:10 sg3v rc://*/ta/man/translate/figs-abstractnouns אֵידֶ֑⁠ךָ 1 See how you translated the abstract noun **calamity** in [1:26](../01/26.md).\n +27:10 djmi rc://*/ta/man/translate/figs-explicit ט֥וֹב שָׁכֵ֥ן קָ֝ר֗וֹב מֵ⁠אָ֥ח רָחֽוֹק 1 Here, Solomon implies that this situation is true **in the day of your calamity**, as mentioned in the previous clause. If it would be helpful in your language, you could state this explicitly. Alternate translation: “When you need help, a nearby inhabitant is better than a distant brother” +27:11 gm95 rc://*/ta/man/translate/figs-gendernotations בְּ֭נִ⁠י 1 See how you translated the same use of **son** in [10:1](../10/01.md).\n +27:11 v2t7 rc://*/ta/man/translate/figs-synecdoche לִבִּ֑⁠י 1 Here, **heart** refers to the whole person. See how you translated the same use of **heart** in [14:10](../14/10.md).\n +27:11 dbcf rc://*/ta/man/translate/figs-metaphor וְ⁠אָשִׁ֖יבָה & דָבָֽר 1 Here, Solomon refers to replying to someone as if the **word** spoken were an object that one returns to someone. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “and I shall reply with a word”\n +27:11 zblc rc://*/ta/man/translate/grammar-connect-logic-result וְ⁠אָשִׁ֖יבָה 1 Here, and introduces the result of the **son** being **wise**. Use the most natural way in your language to indicate result. You may need to start a new sentence. Alternate translation: “As a result, I shall return”\n +27:11 roze rc://*/ta/man/translate/figs-metonymy דָבָֽר 1 See how you translated the similar use of **word** in [12:25](../12/25.md).\n +27:11 e4u1 rc://*/ta/man/translate/figs-genericnoun חֹרְפִ֣⁠י 1 Here, **one who reproaches me** represents a person in general, not one particular person. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “to any person who reproaches me”\n +27:12 y47t rc://*/ta/man/translate/figs-genericnoun עָר֤וּם רָאָ֣ה רָעָ֣ה נִסְתָּ֑ר פְּ֝תָאיִ֗ם עָבְר֥וּ נֶעֱנָֽשׁוּ 1 See how you translated the nearly identical sentence in [22:3](../22/03.md). +27:13 l1r3 rc://*/ta/man/translate/figs-explicit קַח־בִּ֭גְד⁠וֹ כִּי־עָ֣רַב זָ֑ר וּ⁠בְעַ֖ד נָכְרִיָּ֣ה חַבְלֵֽ⁠הוּ 1 See how you translated the identical sentence in [20:16](../20/16.md). +27:14 xjs1 מְבָ֘רֵ֤ךְ רֵעֵ֨⁠הוּ & בַּ⁠בֹּ֣קֶר הַשְׁכֵּ֑ים & לֽ⁠וֹ 1 **One who blesses**, **his neighbor**, **the rising morning**, and **him** represent types of people and mornings in general, not a specific people or **morning**. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “Any person who blesses any neighbor … in any rising morning … to that neighbor”\n +27:14 xlwx rc://*/ta/man/translate/figs-explicit בְּ⁠ק֣וֹל גָּ֭דוֹל 1 Here, **great** refers to the **voice** being loud. If it would be helpful in your language, you could state this explicitly. Alternate translation: “with a loud voice” +27:14 ckpj rc://*/ta/man/translate/figs-metonymy בַּ⁠בֹּ֣קֶר הַשְׁכֵּ֑ים 1 Here, Solomon refers to the early **morning** as if it were **rising** because the Sun appears to rise on the horizon in the **morning**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “at dawn” +27:14 z5ga rc://*/ta/man/translate/figs-activepassive קְ֝לָלָ֗ה תֵּחָ֥שֶׁב לֽ⁠וֹ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “that neighbor will consider it to be a curse” +27:15 caj9 rc://*/ta/man/translate/figs-simile דֶּ֣לֶף ט֭וֹרֵד בְּ⁠י֣וֹם סַגְרִ֑יר וְ⁠אֵ֥שֶׁת מדונים נִשְׁתָּוָֽה 1 Here, **alike** indicates that Solomon is comparing **a woman of quarrels** to continually **dripping** water on a rainy **day** because it is annoying. If it would be helpful in your language, you could express the meaning plainly. See how you translated the similar use of **dripping** in [19:13](../19/13.md). Alternate translation: “Bothersome like a continual dripping on a day of steady rain is a woman of quarrels” or “As annoying as a continual dripping of water on a rainy is a woman of quarrels”\n +27:15 bh2v וְ⁠אֵ֥שֶׁת מדונים 1 See how you translated **a woman of quarrels** in [21:9](../21/09.md). +27:16 emob צֹפְנֶ֥י⁠הָ צָֽפַן 1 The word translated as **hides** in this verse is considered by some scholars to also mean “restrains.” If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT.\n +27:16 tnhs rc://*/ta/man/translate/writing-pronouns צֹפְנֶ֥י⁠הָ 1 Here, **her** refers to “a woman of quarrels” mentioned in the previous verse. If it would be helpful in your language, you could state this explicitly. Alternate translation: “The one who hides a woman of quarrels” +27:16 tfg7 rc://*/ta/man/translate/figs-genericnoun צֹפְנֶ֥י⁠הָ & יְמִינ֣⁠וֹ 1 **The one who hides** and **his** represent any man with a quarrelsome wife in general, not a specific man. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “Any person who hides her … that person’s right hand” +27:16 z86v rc://*/ta/man/translate/figs-metaphor צָֽפַן־ר֑וּחַ וְ⁠שֶׁ֖מֶן יְמִינ֣⁠וֹ יִקְרָֽא 1 Here, Solomon speaks of hiding a quarrelsome woman as if one were trying to hide **the wind** or grasp **oil** in his hand, all of which are impossible tasks. If it would be helpful in your language, you could express the meaning plainly or use a simile. Alternate translation: “is doing something impossible” or “is like one who tries to hide the wind or grasp oil in his right hand” +27:16 vt8g rc://*/ta/man/translate/figs-explicit יִקְרָֽא 1 Here, the word translated as **meets** refers to trying to grasp or hold on to something in a hand. If it would be helpful in your language, you could state this explicitly. Alternate translation: “grasps” +27:17 w3va rc://*/ta/man/translate/figs-simile בַּרְזֶ֣ל בְּ⁠בַרְזֶ֣ל יָ֑חַד וְ֝⁠אִ֗ישׁ יַ֣חַד פְּנֵֽי־רֵעֵֽ⁠הוּ 1 Here, **and** indicates that Solomon is comparing what he says in the second clause to what he says in the first clause. In the same way that **Iron sharpens against iron**, **a man sharpens the face of his neighbor**. If it would be helpful in your language, you could state that explicitly. Alternate translation: “Iron sharpens against iron; similarly, a man sharpens the face of his neighbor”\n +27:17 vkrx rc://*/ta/man/translate/figs-infostructure בַּרְזֶ֣ל בְּ⁠בַרְזֶ֣ל יָ֑חַד וְ֝⁠אִ֗ישׁ יַ֣חַד פְּנֵֽי־רֵעֵֽ⁠הוּ 1 If it would be more natural in your language, you could change the order of these clauses. Alternate translation: “A man sharpens the face of his neighbor like iron sharpens against iron”\n +27:17 a75j rc://*/ta/man/translate/figs-gendernotations וְ֝⁠אִ֗ישׁ & רֵעֵֽ⁠הוּ 1 Although **a man** and **his** are masculine, Solomon is using the words in a generic sense that includes both men and women. If it would be helpful in your language, you could use phrases that makes this clear. Alternate translation: “and a person … that person’s neighbor”\n +27:17 tka6 rc://*/ta/man/translate/figs-metaphor יַ֣חַד 1 Here, Solomon uses **sharpens** to refer to developing or improving someone. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “helps to improve” +27:17 jsvp rc://*/ta/man/translate/figs-metonymy פְּנֵֽי 1 Here, Solomon uses **face** to refer to a person’s character or how a person thinks. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “the character of” +27:18 gbr2 rc://*/ta/man/translate/figs-genericnoun נֹצֵ֣ר תְּ֭אֵנָה יֹאכַ֣ל פִּרְיָ֑⁠הּ וְ⁠שֹׁמֵ֖ר אֲדֹנָ֣י⁠ו 1 **One who guards**, **a fig tree**, **its**, **one who protects**, and **his** represent fig trees and types of people in general. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “Any person who guards any fig tree will eat the fruit of that tree, and any person who protects that person’s masters” +27:18 ywjy rc://*/ta/man/translate/figs-simile וְ⁠שֹׁמֵ֖ר 1 Here, **and** indicates that Solomon is comparing what follows to what he said in the previous clause. Solomon is saying that **one who protects his masters** is like **One who guards a fig tree** because both receive a reward for their work. If it would be helpful in your language, you could state that explicitly. Alternate translation: “in the same way one who protects”\n +27:18 d71d rc://*/ta/man/translate/figs-activepassive יְכֻבָּֽד 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “those masters will honor” +27:19 kla0 rc://*/ta/man/translate/figs-ellipsis כַּ֭⁠מַּיִם הַ⁠פָּנִ֣ים לַ⁠פָּנִ֑ים כֵּ֤ן לֵֽב־הָ֝⁠אָדָ֗ם לָ⁠אָדָֽם 1 Solomon is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from the context if it would be clearer in your language. Alternate translation: “As the water reflects the face to the face, so the heart of the man reflects to the man” +27:19 bvj1 rc://*/ta/man/translate/figs-simile כַּ֭⁠מַּיִם הַ⁠פָּנִ֣ים לַ⁠פָּנִ֑ים כֵּ֤ן לֵֽב־הָ֝⁠אָדָ֗ם לָ⁠אָדָֽם 1 The words **As** and **so** in this verse indicate that Solomon is comparing **water** with **the heart of a man**. The point is that both reveal what someone really is. If it would be helpful in your language, you could make this more explicit. Alternate translation: “Just like the water shows the face to the face, so the heart of a man shows to the man {who he really is}” +27:19 tpu2 rc://*/ta/man/translate/figs-genericnoun כַּ֭⁠מַּיִם הַ⁠פָּנִ֣ים לַ⁠פָּנִ֑ים כֵּ֤ן לֵֽב־הָ֝⁠אָדָ֗ם לָ⁠אָדָֽם 1 Here, **the water**, **the face**, **the heart**, and **the man** refer to things and people in general. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “As water reflects any face to itself, so any person’s heart reflects to that person” +27:19 z68a rc://*/ta/man/translate/figs-metonymy לֵֽב 1 See how you translated the same use of **heart** in [2:2](../02/02.md).\n +27:20 nv5h rc://*/ta/man/translate/figs-doublet שְׁא֣וֹל וַ֭אֲבַדּוֹ 1 See how you translated this phrase in [15:11](../15/11.md). +27:20 c28l rc://*/ta/man/translate/figs-activepassive לֹ֣א תִשְׂבַּ֑עְנָה & לֹ֣א תִשְׂבַּֽעְנָה 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “no one can satisfy … no one can satisfy” +27:20 tloq rc://*/ta/man/translate/figs-personification לֹ֣א תִשְׂבַּ֑עְנָה 1 Here, Solomon speaks of **Sheol and Abaddon** never lacking room for more dead people are if they were people who **are not satisfied**. He means that people never stop dying. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “never lack space” +27:20 vzio rc://*/ta/man/translate/figs-simile וְ⁠עֵינֵ֥י הָ֝⁠אָדָ֗ם לֹ֣א תִשְׂבַּֽעְנָה 1 Here, **and** indicates that Solomon is comparing what follows to what he said in the previous clause. In the same way that **Sheol and Abaddon are not satisfied**, **the eyes of the man are not satisfied**. If it would be helpful in your language, you could state that explicitly. Alternate translation: “similarly, the eyes of the man are not satisfied”\n +27:20 q6ud rc://*/ta/man/translate/figs-metonymy וְ⁠עֵינֵ֥י הָ֝⁠אָדָ֗ם לֹ֣א תִשְׂבַּֽעְנָה 1 Here **the eyes** refers to desires. If it would be helpful in your language, you could state this explicitly. Alternate translation: “and the desires of the man are not satisfied” +27:20 m6bk rc://*/ta/man/translate/figs-personification וְ⁠עֵינֵ֥י הָ֝⁠אָדָ֗ם לֹ֣א תִשְׂבַּֽעְנָה 1 Here, Solomon speaks of **the man** never ceasing to desire as if *his **eyes** were people who **are not satisfied**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “and a man never stops desiring” +27:20 fxne rc://*/ta/man/translate/figs-gendernotations הָ֝⁠אָדָ֗ם 1 Although the term **man** is masculine, Solomon is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “a person” or “any person”\n +27:21 twg0 rc://*/ta/man/translate/figs-explicit מַצְרֵ֣ף לַ֭⁠כֶּסֶף וְ⁠כ֣וּר לַ⁠זָּהָ֑ב 1 See how you translated the identical clause in [17:3](../17/03.md). +27:21 eza1 rc://*/ta/man/translate/figs-simile וְ֝⁠אִ֗ישׁ 1 Here, **so** indicates that Solomon is comparing what follows to what he said in the previous clause. In the same way that the **smelting-pot** reveals the impurities in **silver** and the **furnace** reveals the impurities in **gold**, the character of **a man** is revealed by how he responds to **the mouth of one who praises him**. If it would be helpful in your language, you could state that explicitly. Alternate translation: “in the same way, a man of”\n +27:21 b7qd rc://*/ta/man/translate/figs-genericnoun וְ֝⁠אִ֗ישׁ לְ⁠פִ֣י מַהֲלָלֽ⁠וֹ 1 Here, **a man** and **one who praises him** refer to types of people in general, not specific people. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “so is any person for the mouth of any person who praises that person” +27:21 vnq3 rc://*/ta/man/translate/figs-explicit לְ⁠פִ֣י מַהֲלָלֽ⁠וֹ 1 Solomon implies that **a man** is tested by **the mouth of one who praises him**, just as **silver** and **gold** are tested by someone melting them in a **smelting-pot** or **furnace**. If it would be helpful in your language, you could state this explicitly. Alternate translation: “tested by the mouth of one who praises” +27:21 prc1 rc://*/ta/man/translate/figs-metaphor לְ⁠פִ֣י 1 Here, **mouth** refers to what the person says **who praises him**. See how you translated the same use of **mouth** in [10:6](../10/06.md). +27:22 gkkq rc://*/ta/man/translate/figs-hypo אִ֥ם תִּכְתּֽוֹשׁ־אֶת־הָ⁠אֱוִ֨יל ׀ בַּֽ⁠מַּכְתֵּ֡שׁ בְּ⁠ת֣וֹךְ הָ֭⁠רִיפוֹת בַּֽ⁠עֱלִ֑י 1 Solomon uses this expression to introduce an imaginary situation to help explain how futile it is to stop **a fool** from being foolish. Use a natural method in your language for introducing an imaginary situation. Alternate translation: “Suppose you were to pound a fool in a mortar with a pestle in the midst of ground grains” +27:22 ir3k rc://*/ta/man/translate/translate-unknown תִּכְתּֽוֹשׁ־אֶת־הָ⁠אֱוִ֨יל ׀ בַּֽ⁠מַּכְתֵּ֡שׁ בְּ⁠ת֣וֹךְ הָ֭⁠רִיפוֹת בַּֽ⁠עֱלִ֑י 1 The terms **mortar** and **pestle** refer to hard tools that are used together to crush **grains**. If your readers would not be familiar with this type of tools, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “you pound a fool with tools used for crushing grain” +27:22 wkql rc://*/ta/man/translate/figs-genericnoun הָ⁠אֱוִ֨יל & מֵ֝⁠עָלָ֗י⁠ו אִוַּלְתּֽ⁠וֹ 1 Here, **a fool**, **his**, and **him** refer to fools in general, not one particular **fool**. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “any fool … that fool’s folly … from on that fool” +27:22 q3vd rc://*/ta/man/translate/figs-personification לֹא־תָס֥וּר מֵ֝⁠עָלָ֗י⁠ו אִוַּלְתּֽ⁠וֹ 1 Here, Solomon speaks of a person being unable to stop behaving foolishly as if **his folly** were a person who **will not turn away from on him**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “he will not stop his folly”\n +27:22 szvb rc://*/ta/man/translate/figs-abstractnouns אִוַּלְתּֽ⁠וֹ 1 See how you translated the abstract noun **folly** in [5:23](../05/23.md). +27:23 ixh6 rc://*/ta/man/translate/figs-parallelism יָדֹ֣עַ תֵּ֭דַע פְּנֵ֣י צֹאנֶ֑⁠ךָ שִׁ֥ית לִ֝בְּ⁠ךָ֗ לַ⁠עֲדָרִֽים 1 These two clauses mean basically the same thing. The second clause emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the clauses with a word that shows that the second clause is repeating the first one, not saying something additional. Alternate translation: “Know well the faces of your flock, yes, set your heart to the herds” +27:23 de7k rc://*/ta/man/translate/figs-metaphor פְּנֵ֣י 1 Here, **faces** refers to what the animals in the **flock** look like, which would indicate the condition of their health. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “the condition of” +27:23 m9rs rc://*/ta/man/translate/grammar-collectivenouns צֹאנֶ֑⁠ךָ 1 In this verse, the word **flock** is singular in form, but it refers to all sheep or goats as a group. If it would be helpful in your language, you could say this plainly. Alternate translation: “your group of sheep” +27:23 b9bu rc://*/ta/man/translate/figs-idiom שִׁ֥ית לִ֝בְּ⁠ךָ֗ 1 See how you translated this phrase in [22:17](../22/17.md). +27:23 fwhi rc://*/ta/man/translate/figs-explicit לַ⁠עֲדָרִֽים 1 The parallelism with the previous clause indicates that Solomon is referring to the condition of **the herds**. If it would be helpful in your language, you could state this explicitly. Alternate translation: “to the condition of the herds” +27:24 gu92 rc://*/ta/man/translate/figs-metonymy נֵ֝֗זֶר 1 Here, **crown** refers to a king’s rule over his kingdom. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “a king’s rule” +27:24 d07y rc://*/ta/man/translate/figs-idiom לְ⁠ד֣וֹר וָדֽוֹר 1 This is an idiom that means “forever.” If it would be helpful in your language, you could express the meaning plainly, as in the UST. +27:25-26 sq5k 1 These two verses are one conditional sentence. If the conditions in [27:25](../27/25.md) are met, then the situation in [27:26](../27/26.md) will occur. Use the most natural way in your language to indicate conditional statements. +27:25 qn5t rc://*/ta/man/translate/figs-explicit גָּלָ֣ה חָ֭צִיר 1 Here, Solomon implies that the **grass disappears** because the farmer harvested it in order to feed it to livestock. If it would be helpful in your language, you could state this explicitly. Alternate translation: “Then grass disappears when you harvest it” +27:25 cvdy rc://*/ta/man/translate/grammar-connect-time-sequential וְ⁠נִרְאָה־דֶ֑שֶׁא 1 The word translated **and** at the beginning of this phrase indicates that this event happened after the event described in the previous phrase. Use a natural form in your language for introducing the next event in a series of events. Alternate translation: “and next, fresh grass is seen” +27:25 bk4g rc://*/ta/man/translate/figs-activepassive וְ⁠נִרְאָה־דֶ֑שֶׁא וְ֝⁠נֶאֶסְפ֗וּ עִשְּׂב֥וֹת הָרִֽים 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “and you see fresh grass, and you gather the herbs of the mountains” +27:25 m5ji rc://*/ta/man/translate/figs-possession עִשְּׂב֥וֹת הָרִֽים 1 Here, Solomon uses the possessive form to describe **the herbs** that grow on **the mountains**. If it would be helpful in your language, you could use a different expression. Alternate translation: “the herbs that grow on the mountains” +27:26 ra5w rc://*/ta/man/translate/figs-explicit כְּבָשִׂ֥ים לִ⁠לְבוּשֶׁ֑⁠ךָ 1 Here, Solomon implies that the **lambs** will provide the wool that is used to make **clothing**. If it would be helpful in your language, you could state this explicitly. Alternate translation: “lambs will provide the wool for your clothing” +27:26 j2vp rc://*/ta/man/translate/figs-explicit וּ⁠מְחִ֥יר שָׂ֝דֶ֗ה עַתּוּדִֽים 1 Here, Solomon implies that the **male goats** will be sold for an amount of money that will be enough to buy **a field**. If it would be helpful in your language, you could state this explicitly. Alternate translation: “and selling your goats will provide enough money to pay the price for a field” +27:27 q28m rc://*/ta/man/translate/figs-explicit וְ֝⁠חַיִּ֗ים לְ⁠נַעֲרוֹתֶֽי⁠ךָ 1 Here, Solomon implies that there will also be enough **milk of female goats** to provide **life for your young women**. If it would be helpful in your language, you could state this explicitly. Alternate translation: “and there will be enough goat’s milk to sustain the life of your young women” +27:27 xjw4 rc://*/ta/man/translate/figs-metonymy וְ֝⁠חַיִּ֗ים 1 Here, **life** refers to the nourishment needed to sustain **life**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “and nourishment” 28:intro g91u 0 # Proverbs 28 General Notes\n\n## Structure and formatting\n\n6. Hezekiah’s proverbs from Solomon (25:1–29:27)\n * Warnings and admonitions (25:1–27:27)\n * Contrastive wise sayings (28:1–29:27)\n\nChapter 28 begins the second part of this section of the book that contains proverbs written by Solomon that were copied by scribes during the reign of Hezekiah. This part in [28:1](../28/01.md)–[29:27](../29/27.md) mostly contains general proverbs that use contrastive parallelism. 28:2 b4c7 rc://*/ta/man/translate/figs-abstractnouns Because of the transgression of a land 0 If your language does not use an abstract noun for the idea behind the word **transgression**, you could express the same idea with a verbal form. Alternate translation: “Because of how a land transgresses” 28:2 qks4 rc://*/ta/man/translate/figs-metonymy the transgression of a land 0 This is a metonym for the sins of the people living in a land. Alternate translation: “the transgression of the people of a land” @@ -3653,3 +3700,4 @@ front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduct 29:6 k8iq rc://*/ta/man/translate/figs-idiom 0 When an evil person sins, it is as if he is stepping into a trap. He desires to do evil to other people, but God will use what he does to punish him. 18:2 yp8r rc://*/ta/man/translate/figs-metonymy what is in his own heart 0 24:11 kl46 rc://*/ta/man/translate/figs-abstractnouns the slaughter 0 +27:4 srl1 rc://*/ta/man/translate/figs-metaphor the flood of anger 0 From 849a78d3f2a05777fd6efb61d9a55808a14eaffd Mon Sep 17 00:00:00 2001 From: Carolyn1970 Date: Mon, 4 Sep 2023 22:52:36 +0000 Subject: [PATCH 101/127] Merge Carolyn1970-tc-create-1 into master by Carolyn1970 (#3499) --- tn_MAT.tsv | 52 ++++++++++++++++++++++++++-------------------------- 1 file changed, 26 insertions(+), 26 deletions(-) diff --git a/tn_MAT.tsv b/tn_MAT.tsv index f34e3ef164..b5ba80a05a 100644 --- a/tn_MAT.tsv +++ b/tn_MAT.tsv @@ -695,29 +695,29 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 6:1 z7ts rc://*/ta/man/translate/figs-metonymy πρὸς τὸ θεαθῆναι 1 Here, the phrase **to be seen** refers to being recognized or praised. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to be praised” or “to be honored” 6:1 vvm4 rc://*/ta/man/translate/figs-activepassive πρὸς τὸ θεαθῆναι αὐτοῖς 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “so that they see you” 6:1 jyir rc://*/ta/man/translate/grammar-connect-logic-contrast εἰ δὲ μή γε 1 Here, the word **otherwise** introduces a contrast that specifies what will happen if people disobey the command in the first part of the verse. If it would be helpful in your language, you could use a word or phrase that introduces this kind of contrast. Alternate translation: “but if you disobey this command” or “because if you do act in that way” -6:1 juj5 rc://*/ta/man/translate/figs-metaphor τῷ Πατρὶ ὑμῶν 1 Jesus speaks of his disciples as if God were their physical **Father**. He means that they have a father-son relationship with God. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “your spiritual Father” or “God, who is like a Father to you”\n -6:1 x9wq rc://*/ta/man/translate/figs-explicit ἐν τοῖς οὐρανοῖς 1 Here, the phrase in the heavens identifies the location in which God the Father is specially present and from which he rules. If it would be helpful in your language, you make this idea more explicit. Alternate translation: “who is in the heavens” +6:1 juj5 rc://*/ta/man/translate/figs-metaphor τῷ Πατρὶ ὑμῶν 1 Jesus speaks of his disciples as if God were their physical **Father**. He means that they have a father-son relationship with God. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “your spiritual Father” or “God, who is like a Father to you,”\n +6:1 x9wq rc://*/ta/man/translate/figs-explicit ἐν τοῖς οὐρανοῖς 1 Here, the phrase in the heavens identifies the location in which God the Father is specially present and from which he rules. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “who is in the heavens” 6:2 qg4s rc://*/ta/man/translate/grammar-connect-logic-result οὖν 1 Here, the word **So** introduces an application of the general principle that Jesus gave in [6:1](../06/01.md). If it would be helpful in your language, you could use a word or phrase that introduces an application. Alternate translation: “Therefore,” or “So then,” -6:2 dcwv rc://*/ta/man/translate/figs-youcrowd ποιῇς & μὴ σαλπίσῃς & σου 1 Even though Jesus is speaking to many disciples, he is addressing an individual situation, so **you** and **yourself** are singular throughout this sentence. But if the singular form would not be natural in your language for someone who was speaking to a group of people, you could use the plural forms of **you** and **yourself** in your translation. +6:2 dcwv rc://*/ta/man/translate/figs-youcrowd ποιῇς & μὴ σαλπίσῃς & σου 1 Even though Jesus is speaking to many disciples, he is addressing an individual situation, so **you** and **yourself** are singular throughout this sentence. But if the singular form would not be natural in your language for someone who is speaking to a group of people, you could use the plural forms of **you** and **yourself** in your translation. 6:2 g834 rc://*/ta/man/translate/figs-metaphor μὴ σαλπίσῃς ἔμπροσθέν σου 1 Here Jesus could be referring to: (1) how people actually had someone with a **trumpet** announce that they were giving **alms**. This would be an extreme example of calling attention to oneself. Alternate translation: “do not have someone with a trumpet announce it before you” (2) how people draw attention to how they give **alms**, and he describes it as if they were sounding a **trumpet**. Alternate translation: “do not draw attention to yourself” or “do not announce it publicly, as if you were using a trumpet,” 6:2 d8kw rc://*/ta/man/translate/figs-explicit μὴ σαλπίσῃς ἔμπροσθέν σου 1 Here Jesus implies that people would have someone else **sound a trumpet** in front of them as they went to **give alms**. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “do not have someone sound a trumpet in front of you” 6:2 bc9b rc://*/ta/man/translate/figs-explicit ἐν ταῖς συναγωγαῖς καὶ ἐν ταῖς ῥύμαις 1 These locations were public places where many people would hear the **trumpet**. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “in public areas like synagogues and streets” 6:2 dk6u rc://*/ta/man/translate/figs-activepassive ὅπως δοξασθῶσιν ὑπὸ τῶν ἀνθρώπων 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “so that men may glorify them” -6:2 snan rc://*/ta/man/translate/figs-gendernotations τῶν ἀνθρώπων 1 Although the term **men** is masculine, Jesus is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “men and women” or “humans” +6:2 snan rc://*/ta/man/translate/figs-gendernotations τῶν ἀνθρώπων 1 Although the term **men** is masculine, Jesus is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “men and women” or “people” 6:2 uh89 ἀμὴν, λέγω ὑμῖν 1 Jesus says this to emphasize what he is about to tell his disciples. Use a natural form in your language for emphasizing the truth and importance of a statement. Alternate translation: “I can assure you” 6:2 q6dq rc://*/ta/man/translate/figs-explicit ἀπέχουσιν τὸν μισθὸν αὐτῶν 1 Here Jesus means that they have received their entire **reward** from **men**, and God will not reward them any further. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “they have already received all the reward they will get” or “God will not give them any reward beyond that” -6:3 z4c1 rc://*/ta/man/translate/figs-youcrowd σοῦ & σου & σου 1 Even though Jesus is speaking to many disciples, he is addressing an individual situation, so **you** and **your** are singular throughout this verse. But if the singular form would not be natural in your language for someone who was speaking to a group of people, you could use the plural forms of **you** and **your** in your translation. +6:3 z4c1 rc://*/ta/man/translate/figs-youcrowd σοῦ & σου & σου 1 Even though Jesus is speaking to many disciples, he is addressing an individual situation, so **you** and **your** are singular throughout this verse. But if the singular form would not be natural in your language for someone who is speaking to a group of people, you could use the plural forms of **you** and **your** in your translation. 6:3 t3s1 rc://*/ta/man/translate/grammar-connect-time-simultaneous ποιοῦντος ἐλεημοσύνην 1 Here, the phrase **giving alms** identifies the situation in which people should follow this command. If it would be helpful in your language, you could use a word or phrase that makes this relationship clearer. Alternate translation: “whenever you give alms” or “as you are giving alms” -6:3 vca2 rc://*/ta/man/translate/figs-personification μὴ γνώτω ἡ ἀριστερά σου τί ποιεῖ ἡ δεξιά σου 1 Here Jesus speaks of **your left hand** and **your right hand** as if they were people who could **know** and do things on their own. He means that **giving alms** should be done so secretly that even other body parts, if they could know things, would not know about it. If it would be helpful in your language, you could use a comparable figure of speech or state the meaning plainly. Alternate translation: “do not yet your best friend know what you are doing” or “do it so privately that, if your left hand were a person, it would not know what you had done” +6:3 vca2 rc://*/ta/man/translate/figs-personification μὴ γνώτω ἡ ἀριστερά σου τί ποιεῖ ἡ δεξιά σου 1 Here Jesus speaks of **your left hand** and **your right hand** as if they were people who could **know** and do things on their own. He means that **giving alms** should be done so secretly that even other body parts, if they could know things, would not know about it. If it would be helpful in your language, you could use a comparable figure of speech or state the meaning plainly. Alternate translation: “do not let your best friend know what you are doing” or “do it so privately that, if your left hand were a person, it would not know what you had done” 6:4 jvju rc://*/ta/man/translate/grammar-connect-logic-goal ὅπως 1 Here, the phrase **so that** introduces the purpose for which the disciples should give alms privately. If it would be helpful in your language, you could use a different word or phrase that introduces a purpose. Alternate translation: “in order that” 6:4 iio4 rc://*/ta/man/translate/figs-metaphor ὁ Πατήρ σου 1 This is a figurative expression. God is not the **Father** of humans in the same actual way that he is the Father of Jesus. Even so, it would probably be best to translate Father with the same word that your language would naturally use to refer to a human father. If it would be helpful to your readers, you could indicate that this means God. Alternate translation: “God, who is your Father,” 6:4 rlt6 rc://*/ta/man/translate/translate-textvariants ἀποδώσει σοι 1 Many ancient manuscripts read **will reward you**. The ULT follows that reading. Other ancient manuscripts read “will reward you in the open.” If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. -6:5 m54u rc://*/ta/man/translate/figs-you προσεύχῃ, οὐκ ἔσεσθε 1 Even though Jesus is speaking to many disciples, he is addressing an individual situation, so **you** is singular throughout this sentence (the word **you** in the second sentence is plural). But if the singular form would not be natural in your language for someone who was speaking to a group of people, you could use the plural form of **you** in your translation. +6:5 m54u rc://*/ta/man/translate/figs-you προσεύχῃ, οὐκ ἔσεσθε 1 Even though Jesus is speaking to many disciples, he is addressing an individual situation, so **you** is singular throughout this sentence (the word **you** in the second sentence is plural). But if the singular form would not be natural in your language for someone who is speaking to a group of people, you could use the plural form of **you** in your translation. 6:5 d6t7 rc://*/ta/man/translate/figs-explicit φιλοῦσιν & ἑστῶτες προσεύχεσθαι 1 Here Jesus that they **love to pray** in public places, not simply that they **love to pray** in general. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “they love to pray publicly, for example standing” 6:5 hh45 rc://*/ta/man/translate/figs-explicit ἐν ταῖς συναγωγαῖς καὶ ἐν ταῖς γωνίαις τῶν πλατειῶν 1 These locations were public places where many people would hear the prayers. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “in public areas like synagogues and the corners of the streets” 6:5 rzpj rc://*/ta/man/translate/figs-activepassive φανῶσιν τοῖς ἀνθρώποις 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “men may see them” 6:5 c3tr rc://*/ta/man/translate/figs-explicit φανῶσιν 1 Here Jesus implies not only that these people want to be **seen** but also that they want to be honored or praised. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “they may be seen and honored” or “they may be seen and praised” -6:5 ub7u rc://*/ta/man/translate/figs-gendernotations τοῖς ἀνθρώποις 1 Although the term **men** is masculine, Jesus is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “men and women” or “humans” +6:5 ub7u rc://*/ta/man/translate/figs-gendernotations τοῖς ἀνθρώποις 1 Although the term **men** is masculine, Jesus is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “men and women” or “people” 6:5 t44t ἀμὴν, λέγω ὑμῖν 1 Jesus says this to emphasize what he is about to tell his disciples. Use a natural form in your language for emphasizing the truth and importance of a statement. Alternate translation: “I can assure you” 6:5 s8vh rc://*/ta/man/translate/figs-explicit ἀπέχουσι τὸν μισθὸν αὐτῶν 1 Here Jesus means that they have received their entire **reward** from men, and God will not reward them any further. See how you translated this clause in [6:2](../06/02.md). Alternate translation: “they have already received all the reward they will get” or “God will not give them any reward beyond that” 6:6 yb5k rc://*/ta/man/translate/grammar-connect-logic-contrast σὺ δὲ 1 Here, the phrase **But you** introduces what Jesus wants each of his disciples to do in contrast to what the “hypocrites” do, which he described in the previous verse ([6:5](../06/05.md)). If it would be helpful in your language, you could use a word or phrase that introduces this kind of contrast. Alternate translation: “As for you, however” @@ -730,17 +730,17 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 6:7 hw30 rc://*/ta/man/translate/figs-explicit μὴ βατταλογήσητε 1 Here, the phrase **make useless repetitions** could refer to: (1) repeating words. Alternate translation: “do not repeat your words” (2) using meaningless words. Alternate translation: “do not use meaningless words” 6:7 yp3z rc://*/ta/man/translate/figs-abstractnouns μὴ βατταλογήσητε 1 If your language does not use an abstract noun for the idea of **repetitions**, you could express the same idea in another way. Alternate translation: “do not repeat yourself in useless ways” 6:7 z0v4 rc://*/ta/man/translate/figs-ellipsis οἱ ἐθνικοί 1 Jesus is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “the Gentiles do” -6:7 y8dx rc://*/ta/man/translate/grammar-connect-logic-result γὰρ 1 Here, the word **For** introduces a reason why **the Gentiles** make **repetitions** when they pray. If it would be helpful in your language, you could use a word or phrase that introduces a reason or basis for a claim, or you could leave **For** untranslated. Alternate translation: “which they do because” +6:7 y8dx rc://*/ta/man/translate/grammar-connect-logic-result γὰρ 1 Here, the word **for** introduces a reason why **the Gentiles** make **repetitions** when they pray. If it would be helpful in your language, you could use a word or phrase that introduces a reason or basis for a claim, or you could leave **for** untranslated. Alternate translation: “which they do because” 6:7 a8ai rc://*/ta/man/translate/figs-activepassive εἰσακουσθήσονται 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who would do the action, it is clear from the context that it would be the gods to whom they are praying. Alternate translation: “their gods will hear them” -6:8 h0ll rc://*/ta/man/translate/grammar-connect-logic-result οὖν 1 Here, the word **Therefore** introduces a conclusion based on what Jesus implied in the previous verse. He implied that repeating words does not cause God to listen, and so (**Therefore**) his disciples should not act like the “Gentiles,” who repeats words when they pray. If it would be helpful in your language, you could use a word or phrase that introduces this kind of conclusion, or you could leave **Therefore** untranslated. Alternate translation: “Since they are not heard because of their repetitions” or “Because they are wrong about that” +6:8 h0ll rc://*/ta/man/translate/grammar-connect-logic-result οὖν 1 Here, the word **Therefore** introduces a conclusion based on what Jesus implied in the previous verse. He implied that repeating words does not cause God to listen, and so (**Therefore**) his disciples should not act like the “Gentiles,” who repeat words when they pray. If it would be helpful in your language, you could use a word or phrase that introduces this kind of conclusion, or you could leave **Therefore** untranslated. Alternate translation: “Since they are not heard because of their repetitions” or “Because they are wrong about that” 6:8 wdj6 rc://*/ta/man/translate/figs-explicit μὴ & ὁμοιωθῆτε αὐτοῖς 1 When Jesus says that his disciples should **not be like them**, he means that his disciples should not pray as they do. If it would be helpful to your readers, you could express that explicitly. Alternate translation: “you should not pray in the ways that they pray” 6:8 isih rc://*/ta/man/translate/grammar-connect-logic-result γὰρ 1 Here, the word **for** introduces a reason why Jesus’ disciples should not repeat themselves as the Gentiles do. Jesus tells them that God already knows what they need, so they do not need to worry about being heard, as the Gentiles do. If it would be helpful in your language, you could use a word or phrase that introduces a reason, or you could leave **for** untranslated. Alternate translation: “since” -6:8 nv9i rc://*/ta/man/translate/figs-metaphor ὁ Πατὴρ ὑμῶν 1 This is a figurative expression. God is not the **Father** of humans in the same actual way that he is the Father of Jesus. Even so, it would probably be best to translate **Father** with the same word that your language would naturally use to refer to a human father. If it would be helpful to your readers, you could indicate that this means God. Alternate translation: “to God, who is your Father,” +6:8 nv9i rc://*/ta/man/translate/figs-metaphor ὁ Πατὴρ ὑμῶν 1 This is a figurative expression. God is not the **Father** of humans in the same actual way that he is the Father of Jesus. Even so, it would probably be best to translate **Father** with the same word that your language would naturally use to refer to a human father. If it would be helpful to your readers, you could indicate that this means God. Alternate translation: “God, who is your Father,” 6:8 ijs6 rc://*/ta/man/translate/figs-explicit πρὸ τοῦ ὑμᾶς αἰτῆσαι αὐτόν 1 Here Jesus implies that his disciples are asking God about the **need** that they have. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “before you ask him about that need” 6:9 m87a rc://*/ta/man/translate/grammar-connect-logic-result οὖν 1 Here, the word **Therefore** introduces the conclusion to what Jesus has said about prayer in [6:5–8](../06/05.md). If it would be helpful in your language, you could use a different word that introduces a conclusion, or you could leave **Therefore** untranslated. Alternate translation: “So then” or “In the end” 6:9 sxsy rc://*/ta/man/translate/figs-metaphor Πάτερ ἡμῶν 1 This is a figurative expression. God is not the **Father** of humans in the same actual way that he is the Father of Jesus. Even so, it would probably be best to translate **Father** with the same word that your language would naturally use to refer to a human father. If it would be helpful to your readers, you could indicate that this means God. Alternate translation: “God, who is our Father” 6:9 l9ll rc://*/ta/man/translate/figs-exclusive ἡμῶν 1 By **Our**, Jesus means himself and his disciples, so use the inclusive form of that word in your translation if your language marks that distinction. -6:9 sc3d rc://*/ta/man/translate/figs-explicit ὁ ἐν τοῖς οὐρανοῖς 1 Here, the phrase in the heavens identifies the location in which God the **Father** is specially present and from which he rules. If it would be helpful in your language, you make this idea more explicit. Alternate translation: “who is in the heavens” +6:9 sc3d rc://*/ta/man/translate/figs-explicit ὁ ἐν τοῖς οὐρανοῖς 1 Here, the phrase in the heavens identifies the location in which God the **Father** is specially present and from which he rules. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “who is in the heavens” 6:9 ffn0 rc://*/ta/man/translate/figs-imperative3p ἁγιασθήτω τὸ ὄνομά σου 1 If your language does not use the third-person imperative in this way, you could state this in another way that is natural in your language. Alternate translation: “we want your name to be made holy” or “we pray that your name is made holy” 6:9 knx7 rc://*/ta/man/translate/figs-activepassive ἁγιασθήτω τὸ ὄνομά σου 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, you could use an indefinite subject. Alternate translation: “let people treat your name as holy” or “let people regard your name as holy” 6:9 tqm4 rc://*/ta/man/translate/figs-metonymy τὸ ὄνομά σου 1 Here, the word **name** refers primarily to the person who has that name, and it focuses especially on who that person is. If it would be helpful in your language, you could use a comparable expression or plain language. Alternate translation: “you yourself” or “who you are” @@ -755,7 +755,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 6:11 a40p rc://*/ta/man/translate/figs-explicit τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον 1 Here, the word **daily** means that the **bread** is the amount a person needs each day. If it would be helpful in your language, you could express this idea in another way. Alternate translation: “our bread for this day” or “the bread that we need today” 6:11 dft8 rc://*/ta/man/translate/figs-synecdoche τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον 1 Jesus refers to **bread**, one common food, to mean food in general. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “what we eat daily” 6:12 a9na rc://*/ta/man/translate/figs-imperative ἄφες ἡμῖν 1 This is an imperative, but it should be translated as a polite request rather than as a command. It may be helpful to add an expression such as “please” to make this clear. Alternate translation: “we ask that you forgive us” -6:12 yi9s rc://*/ta/man/translate/figs-metaphor τὰ ὀφειλήματα ἡμῶν & τοῖς ὀφειλέταις ἡμῶν 1 A **debt** is what one person owes another person. A **debtor** is a person who owes a debt to another person. Jesus is not speaking primarily about money, however. He is referring to when people do not act properly or rightly. If it would be helpful in your language, you could state the meaning plainly. Alternative translation: “sins … those who sin against us” or “the wrong things we have done … people who have wronged us” +6:12 yi9s rc://*/ta/man/translate/figs-metaphor τὰ ὀφειλήματα ἡμῶν & τοῖς ὀφειλέταις ἡμῶν 1 A **debt** is what one person owes another person. A **debtor** is a person who owes a debt to another person. Jesus is not speaking primarily about money, however. He is referring to when people do not act properly or rightly. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “our sins … those who sin against us” or “the wrong things we have done … people who have wronged us” 6:12 c7m3 rc://*/ta/man/translate/figs-possession τοῖς ὀφειλέταις ἡμῶν 1 Here, Jesus is using the possessive form to describe **debtors** who are in debt to the people praying this prayer. If this is not clear in your language, you could express the idea in another way. Alternate translation: “people in debt to us” 6:13 kj0v rc://*/ta/man/translate/figs-imperative μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν, ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ 1 These are imperatives, but they should be translated as polite requests rather than as commands. It may be helpful to add an expression such as “please” in each case to make this clear. Alternate translation: “we ask that you do not bring us into temptation, but that you deliver us from the evil one” 6:13 jswb rc://*/ta/man/translate/figs-metaphor μὴ εἰσενέγκῃς ἡμᾶς εἰς 1 Here Jesus speaks as if **temptation** were a location that someone could **bring** someone else into. He means that believers should pray that God would keep them out of situations where they might experience **temptation**. If it would be helpful in your language, you could use a comparable figure of speech or state the meaning plainly. Alternate translation: “do not allow us to experience” or “keep us away from” @@ -773,17 +773,17 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 6:15 pi3z rc://*/ta/man/translate/figs-abstractnouns τὰ παραπτώματα ὑμῶν 1 If your language does not use an abstract noun for the idea of **trespasses**, you could express the same idea in another way. Alternate translation: “you when you trespass” 6:16 g65p rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the word **Now** introduces the next topic. If it would be helpful in your language, you could use a word or phrase that introduces the next topic, or you could leave **Now** untranslated. Alternate translation: “Next,” 6:16 hpz2 rc://*/ta/man/translate/figs-ellipsis ὡς οἱ ὑποκριταὶ 1 Jesus is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “as the hypocrites are mournful” -6:16 xv6b rc://*/ta/man/translate/figs-explicit ἀφανίζουσιν & τὰ πρόσωπα αὐτῶν 1 This phrase could refer how the **hypocrites** would: (1) make **their faces** look unusual. This could refer to intentionally looking sad or tired, or it could refer to making their faces dirty. Alternate translation: “they make their faces look distressed” or “they make their faces dirty” (2) wear something to cover **their faces**. Alternate translation: “they cover their faces” +6:16 xv6b rc://*/ta/man/translate/figs-explicit ἀφανίζουσιν & τὰ πρόσωπα αὐτῶν 1 This phrase could refer to how the **hypocrites** would: (1) make **their faces** look unusual. This could refer to intentionally looking sad or tired, or it could refer to making their faces dirty. Alternate translation: “they make their faces look distressed” or “they make their faces dirty” (2) wear something to cover **their faces**. Alternate translation: “they cover their faces” 6:16 gtdz rc://*/ta/man/translate/figs-explicit φανῶσιν τοῖς ἀνθρώποις νηστεύοντες 1 Here Jesus implies not only that these people want to **be seen** but also that they want to be honored or praised. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “they may be seen and honored as fasting” or “they may be seen and praised as fasting” 6:16 za06 rc://*/ta/man/translate/figs-activepassive φανῶσιν τοῖς ἀνθρώποις νηστεύοντες 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “men may see them as fasting” -6:16 l5bh rc://*/ta/man/translate/figs-gendernotations τοῖς ἀνθρώποις 1 Although the term **men** is masculine, Jesus is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “by men and women” or “by humans” +6:16 l5bh rc://*/ta/man/translate/figs-gendernotations τοῖς ἀνθρώποις 1 Although the term **men** is masculine, Jesus is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “by men and women” or “by people” 6:16 n3ez ἀμὴν, λέγω ὑμῖν 1 Jesus says this to emphasize what he is about to tell his disciples. Use a natural form in your language for emphasizing the truth and importance of a statement. Alternate translation: “I can assure you” 6:16 ix6h rc://*/ta/man/translate/figs-explicit ἀπέχουσιν τὸν μισθὸν αὐτῶν 1 Here Jesus means that they have received their entire **reward** from **men**, and God will not reward them any further. See how you translated this clause in [6:2](../06/02.md). Alternate translation: “they have already received all the reward they will get” or “God will not give them any reward beyond that” 6:17 zou5 rc://*/ta/man/translate/grammar-connect-logic-contrast σὺ δὲ 1 Here, the phrase **But you** introduces what Jesus wants each of his disciples to do in contrast to what the “hypocrites” do, which he described in the previous verse ([6:16](../06/16.md)). If it would be helpful in your language, you could use a word or phrase that introduces this kind of contrast. Alternate translation: “As for you, however” -6:17 c20j rc://*/ta/man/translate/figs-youcrowd σὺ & σου & σου 1 Even though Jesus is speaking to many disciples, he is addressing an individual situation, so **you** and **your** are singular throughout this verse. But if the singular form would not be natural in your language for someone who was speaking to a group of people, you could use the plural forms of **you** and **your** in your translation. +6:17 c20j rc://*/ta/man/translate/figs-youcrowd σὺ & σου & σου 1 Even though Jesus is speaking to many disciples, he is addressing an individual situation, so **you** and **your** are singular throughout this verse. But if the singular form would not be natural in your language for someone who is speaking to a group of people, you could use the plural forms of **you** and **your** in your translation. 6:17 k283 rc://*/ta/man/translate/figs-explicit ἄλειψαί σου τὴν κεφαλὴν καὶ τὸ πρόσωπόν σου νίψαι 1 Here, to **anoint** the **head** and to **wash** the **face** is to take normal care of one’s self. Doing this gives the appearance that you are living life as normal. If it would be helpful to your readers, you could use similar phrases that refer to normal bodily care, or you could use a general statement. Alternate translation: “comb your hair and wash your face as you normally do” or “take care of yourself as you usually do” 6:18 urwm rc://*/ta/man/translate/grammar-connect-logic-goal ὅπως 1 Here, the phrase **so that** introduces the purpose for which the disciples should anoint their heads and wash their faces ([6:17](../06/17.md)). If it would be helpful in your language, you could use a different word or phrase that introduces a purpose. Alternate translation: “in order that” -6:18 gbty rc://*/ta/man/translate/figs-youcrowd μὴ φανῇς & σου & σου & σοι 1 Even though Jesus is speaking to many disciples, he is addressing an individual situation, so **you** and **your** are singular throughout this verse. But if the singular form would not be natural in your language for someone who was speaking to a group of people, you could use the plural forms of **you** and **your** in your translation. +6:18 gbty rc://*/ta/man/translate/figs-youcrowd μὴ φανῇς & σου & σου & σοι 1 Even though Jesus is speaking to many disciples, he is addressing an individual situation, so **you** and **your** are singular throughout this verse. But if the singular form would not be natural in your language for someone who is speaking to a group of people, you could use the plural forms of **you** and **your** in your translation. 6:18 s4kn rc://*/ta/man/translate/figs-activepassive μὴ φανῇς τοῖς ἀνθρώποις νηστεύων 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “men may not see you as fasting” 6:18 trc6 rc://*/ta/man/translate/figs-explicit τῷ Πατρί σου τῷ ἐν τῷ κρυφαίῳ 1 Here, much as in [6:6](../06/06.md), the phrase **your Father in secret** could mean that: (1) the **Father** is present even when a person fasts **in secret**. Alternate translation: “by your Father who is with you in secret” (2) the **Father** himself is **in secret**, which means that no one can see or observe him. Alternate translation: “by your Father, whom no one can see” (3) the disciple should fast **in secret**. Alternate translation: “in secret by your Father” 6:18 m56a rc://*/ta/man/translate/figs-metaphor τῷ Πατρί σου & ὁ Πατήρ σου 1 This is a figurative expression. God is not the **Father** of humans in the same actual way that he is the Father of Jesus. Even so, it would probably be best to translate **Father** with the same word that your language would naturally use to refer to a human father. If it would be helpful to your readers, you could indicate that this means God. Alternate translation: “by God, who is your Father, … God, who is your Father” @@ -800,13 +800,13 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 6:21 b74q rc://*/ta/man/translate/figs-metonymy ἡ καρδία σου 1 In Matthew’s culture, the **heart** is the place where humans think and feel. If it would be helpful in your language, you could translate **heart** by referring to the place where humans think and feel in your culture or by expressing the idea plainly. Alternate translation: “your desires” or “your attention”\n 6:22 sbl1 rc://*/ta/man/translate/figs-exmetaphor ὁ λύχνος τοῦ σώματός ἐστιν ὁ ὀφθαλμός 1 Here Jesus describes **the eye** as if it were a **lamp**. Since Jesus develops this image in the following sentences, you should preserve the figure of speech or use simile form. The sentence could mean: (1) that **the eye** enables a person to see, just as a **lamp** enables a person to see. Alternate translation: “The eye is like a lamp for the body” or “Just as a lamp shines on things, so your eye sees those things” (2) that **the eye** receives light, which is like light from a **lamp**. Alternate translation: “The eye lets light from a lamp into the body” or “When a lamp sends out light, the eye receives that light into the body” 6:22 gck3 rc://*/ta/man/translate/figs-genericnoun ὁ λύχνος τοῦ σώματός ἐστιν ὁ ὀφθαλμός 1 The words **body** and **eye** represent bodies and eyes in general, not one particular **body** and **eye**. If it would be helpful in your language, you could use a different expression. Alternate translation: “The lamps of people’s bodies are their eyes” -6:22 g215 rc://*/ta/man/translate/figs-youcrowd σου & σου 1 Even though Jesus is speaking to many disciples, he is addressing an individual situation, so **your** is singular throughout this verse. But if the singular form would not be natural in your language for someone who was speaking to a group of people, you could use the plural form of **your** in your translation. +6:22 g215 rc://*/ta/man/translate/figs-youcrowd σου & σου 1 Even though Jesus is speaking to many disciples, he is addressing an individual situation, so **your** is singular throughout this verse. But if the singular form would not be natural in your language for someone who is speaking to a group of people, you could use the plural form of **your** in your translation. 6:22 b794 rc://*/ta/man/translate/grammar-collectivenouns ᾖ ὁ ὀφθαλμός σου 1 In this verse, the word **eye** is singular in form, but it refers to both of the person’s eyes as a group. If it would be helpful in your language, you could say this plainly. Alternate translation: “your eyes are” 6:22 m256 rc://*/ta/man/translate/figs-explicit ἁπλοῦς 1 Here, the word **healthy** could mean that the **eye** is: (1) functioning properly. Alternate translation: “sound” or “working well” (2) focused on one thing. Alternate translation: “focused” or “attentive to one thing” 6:22 hvrq rc://*/ta/man/translate/figs-exmetaphor ὅλον τὸ σῶμά σου φωτεινὸν ἔσται 1 Here Jesus speaks as if the **whole body** were **illuminated**. Since this statement develops the idea of the **lamp**, you should preserve the figure of speech or use simile form. The clause could mean: (1) that the **whole body** experiences the benefits of the **eye** working properly. Alternate translation: “your whole body receives the benefits, as if the eye shone on the whole body” (2) that a **healthy** eye shows that the **whole body** is healthy. Alternate translation: “that shows that your whole body is healthy, as if it were illuminated by your eye” 6:22 fadj rc://*/ta/man/translate/translate-tense ἔσται 1 Here Jesus uses the future tense to indicate that the **body** being **illuminated** is the logical result of the **eye** being **healthy**. If it would be helpful in your language, you could use whatever tense would be natural in a general statement like this one. Alternate translation: “is” 6:22 piis rc://*/ta/man/translate/figs-explicit φωτεινὸν 1 Here, the phrase **illuminated** could mean that the **body**: (1) experiences **light**. Alternate translation: “full of light” (2) shines with **light**. Alternate translation: “shining with light” -6:23 idbj rc://*/ta/man/translate/figs-youcrowd σου & σου & σοὶ 1 Even though Jesus is speaking to many disciples, he is addressing an individual situation, so **you** and **your** are singular throughout this verse. But if the singular form would not be natural in your language for someone who was speaking to a group of people, you could use the plural forms of **you** and **your** in your translation. +6:23 idbj rc://*/ta/man/translate/figs-youcrowd σου & σου & σοὶ 1 Even though Jesus is speaking to many disciples, he is addressing an individual situation, so **you** and **your** are singular throughout this verse. But if the singular form would not be natural in your language for someone who is speaking to a group of people, you could use the plural forms of **you** and **your** in your translation. 6:23 gv1g rc://*/ta/man/translate/grammar-collectivenouns ὁ ὀφθαλμός σου & ᾖ 1 In this verse, the word **eye** is singular in form, but it refers to both of the person’s eyes as a group. See how you translated the similar phrase in [6:22](../06/22.md). Alternate translation: “your eyes are” 6:23 ld02 rc://*/ta/man/translate/figs-explicit πονηρὸς 1 Here, the word **evil** could mean that the **eye** is: (1) damaged or functioning improperly. Alternate translation: “unhealthy” or “working poorly” (2) focused on what is evil or selfish. Alternate translation: “wicked” or “attentive only to yourself” 6:23 dl86 rc://*/ta/man/translate/figs-exmetaphor ὅλον τὸ σῶμά σου σκοτεινὸν ἔσται 1 Here Jesus speaks as if the **whole body** were **dark**. Since this statement continues to develop the idea of the lamp, you should preserve the figure of speech or use simile form. The clause could mean: (1) that the **whole body** is injured when the **eye** does not work properly. Alternate translation: “your whole body is injured, as if the eye were not shining on the whole body” (2) that an **evil** eye shows that the **whole body** is evil. Alternate translation: “that shows that your whole body is evil, as if it were dark” @@ -818,13 +818,13 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 6:23 hzk7 rc://*/ta/man/translate/figs-explicit τὸ φῶς τὸ ἐν σοὶ σκότος, ἐστίν τὸ σκότος πόσον 1 Here Jesus means that what some people think of as **light** is actually **darkness**. In that case, what these people consider to be **darkness** is very **great** darkness. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “what you consider to be light is actually darkness, how dark is what you consider to be darkness” or “what you call light is darkness, how great the darkness itself” 6:23 crag rc://*/ta/man/translate/figs-exclamations τὸ σκότος πόσον 1 This is an exclamation that is emphasizing that **the darkness** is very **great**. Use an exclamation that would communicate that meaning in your language. Alternate translation: “the darkness is very great” 6:24 z5ol rc://*/ta/man/translate/figs-explicit δυσὶ κυρίοις 1 The implication is that a servant could not meet the competing demands of **two** different **masters** at the same time with equal loyalty. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “two different masters equally well at the same time” -6:24 ijn3 rc://*/ta/man/translate/figs-parallelism ἢ γὰρ τὸν ἕνα μισήσει καὶ τὸν ἕτερον ἀγαπήσει, ἢ ἑνὸς ἀνθέξεται καὶ τοῦ ἑτέρου καταφρονήσει 1 These two clauses mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, or you could combine the two clauses into one. Alternate translation: “for he will hate and despise the one and will love and be devoted to the other” or “for he is certain to love and serve one of them much better than the other” +6:24 ijn3 rc://*/ta/man/translate/figs-parallelism ἢ γὰρ τὸν ἕνα μισήσει καὶ τὸν ἕτερον ἀγαπήσει, ἢ ἑνὸς ἀνθέξεται καὶ τοῦ ἑτέρου καταφρονήσει 1 These two clauses mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could combine the two clauses into one. Alternate translation: “for he will hate and despise the one and will love and be devoted to the other” or “for he is certain to love and serve one of them much better than the other” 6:24 shfb rc://*/ta/man/translate/figs-nominaladj τὸν ἕνα & τὸν ἕτερον & ἑνὸς & τοῦ ἑτέρου 1 Jesus is using the adjectives **one** and **other** as nouns to refer to the two different masters. Your language may use adjectives in the same way. If not, you could translate these word with equivalent phrases. Alternate translation: “one master … the other master … one master … the other master” 6:24 n3v6 rc://*/ta/man/translate/grammar-connect-logic-result οὐ δύνασθε 1 Here Jesus introduces the application of his general statement about **two masters**. If it would be helpful in your language, you could use a word or phrase that introduces an application. Alternate translation: “Similarly, you are not able” 6:24 zt2u rc://*/ta/man/translate/figs-personification οὐ δύνασθε Θεῷ δουλεύειν καὶ μαμωνᾷ 1 Here, Jesus speaks of **wealth** as if it were a person whom someone could serve. He means that it is impossible to focus on serving God and also to focus on becoming wealthy. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “You are not able to serve God and also focus on gaining wealth” 6:24 hjcn rc://*/ta/man/translate/figs-abstractnouns μαμωνᾷ 1 If your language does not use an abstract noun for the idea of **wealth**, you could express the same idea in another way. Alternate translation: “money” or “focus on becoming wealthy” 6:25 s5uy rc://*/ta/man/translate/grammar-connect-logic-result διὰ τοῦτο 1 Here, the phrase **Because of this** introduces a conclusion based on what Jesus said in the previous verse about how it is not possible to serve both God and wealth ([6:24](../06/24.md)). In this verse, Jesus says that this means that his disciples should not worry about even basic things required for living. If it would be helpful in your language, you could use a word or phrase that introduces a conclusion or inference. Alternate translation: “So” or “Therefore,” -6:25 bcan λέγω ὑμῖν, μὴ μεριμνᾶτε 1 Jesus uses the clause **I say to you** this to emphasize what he is about to tell his disciples. Use a natural form in your language for emphasizing the truth and importance of a statement. Alternate translation: “I want you to know that you should not worry” +6:25 bcan λέγω ὑμῖν, μὴ μεριμνᾶτε 1 Jesus uses the clause **I say to you** to emphasize what he is about to tell his disciples. Use a natural form in your language for emphasizing the truth and importance of a statement. Alternate translation: “I want you to know that you should not worry” 6:25 pj1s rc://*/ta/man/translate/figs-abstractnouns τῇ ψυχῇ ὑμῶν & ἡ ψυχὴ 1 If your language does not use an abstract noun for the idea of **life**, you could express the same idea in another way. Alternate translation: “about being alive … being alive” 6:25 qkg0 rc://*/ta/man/translate/translate-textvariants ἢ τί πίητε 1 Many ancient manuscripts read **or what you might**. The ULT follows that reading. Other ancient manuscripts do not include these words. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. 6:25 nt96 rc://*/ta/man/translate/figs-rquestion οὐχὶ ἡ ψυχὴ πλεῖόν ἐστι τῆς τροφῆς, καὶ τὸ σῶμα τοῦ ἐνδύματος? 1 Jesus is using the question form to show that **life** and **the body** are more important than **food** and **clothing**. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “Life is more than food, and the body, than clothing” or “Life is certainly more than food, and the body, than clothing!” @@ -835,13 +835,13 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 6:26 jt75 rc://*/ta/man/translate/figs-possession τὰ πετεινὰ τοῦ οὐρανοῦ 1 Here, Jesus is using the possessive form to describe **birds** that fly in **the sky**. If this is not clear in your language, you could express the idea in another way. Alternate translation: “the birds in the sky” or “the birds flying in the sky” 6:26 cn8q rc://*/ta/man/translate/translate-unknown ἀποθήκας 1 The word **barns** refers to places where food is stored. If your readers would not be familiar with this term, you could use a more general one. Alternate translation: “places where food is stored” 6:26 a9w6 rc://*/ta/man/translate/figs-metaphor ὁ Πατὴρ ὑμῶν ὁ οὐράνιος 1 This is a figurative expression. God is not the **Father** of humans in the same actual way that he is the Father of Jesus. Even so, it would probably be best to translate **Father** with the same word that your language would naturally use to refer to a human father. If it would be helpful to your readers, you could indicate that this means God. Alternate translation: “God your heavenly Father”\n -6:26 nbm5 rc://*/ta/man/translate/figs-rquestion οὐχ ὑμεῖς μᾶλλον διαφέρετε αὐτῶν? 1 Jesus is using the question form to show that **you** are more important than **them**, the birds. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “You are more valuable than them.” or “You are certainly more valuable than them!” +6:26 nbm5 rc://*/ta/man/translate/figs-rquestion οὐχ ὑμεῖς μᾶλλον διαφέρετε αὐτῶν? 1 Jesus is using the question form to show that **you** are more important than **them**, the birds. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “You are more valuable than they.” or “You are certainly more valuable than they!” 6:26 iien rc://*/ta/man/translate/figs-ellipsis αὐτῶν 1 Jesus is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “they are” 6:27 cm6a rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the word **But** introduces a development in what Jesus is saying. The word does not introduce a contrast. If it would be helpful in your language, you could use a different word or phrase that introduces a development, or you could leave **But** untranslated. Alternate translation: “Indeed,” or “Further,” 6:27 ivmg rc://*/ta/man/translate/figs-rquestion τίς & ἐξ ὑμῶν μεριμνῶν δύναται προσθεῖναι ἐπὶ τὴν ἡλικίαν αὐτοῦ πῆχυν ἕνα? 1 Jesus is using the question form to show that people cannot add to their **lifespan** by **being anxious**. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “none of you, being anxious, is able to add one cubit to his lifespan.” or “not one you, being anxious, can ever add one cubit to his lifespan!” 6:27 wp73 rc://*/ta/man/translate/grammar-connect-logic-goal μεριμνῶν 1 Here, the phrase **being anxious** provides the means by which a person might try to **add one cubit** to his or her **lifespan**. If it would be helpful in your language, you could make this connection more explicit. Alternate translation: “by being anxious” 6:27 fr8g rc://*/ta/man/translate/figs-metaphor δύναται προσθεῖναι ἐπὶ τὴν ἡλικίαν αὐτοῦ πῆχυν ἕνα? 1 Here Jesus is speaking of a person’s **lifespan** as if it were measured in length rather than in time. If it would be helpful in your language, you could state the meaning plainly Alternate translation: “is able to make his lifespan any longer” or “is able to add any time to his lifespan” -6:27 kub4 rc://*/ta/man/translate/translate-bdistance πῆχυν ἕνα 1 A **cubit** is a measure of length equal to about half a meter or about a foot and a half. If it would be helpful to your readers, you could express this length using the measure that is customary your culture. +6:27 kub4 rc://*/ta/man/translate/translate-bdistance πῆχυν ἕνα 1 A **cubit** is a measure of length equal to about half a meter or about a foot and a half. If it would be helpful to your readers, you could express this length using the measure that is customary in your culture. 6:27 vkl0 rc://*/ta/man/translate/figs-gendernotations αὐτοῦ 1 Although the term **his** is masculine, Jesus is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “his or her” 6:28 erj8 rc://*/ta/man/translate/figs-rquestion καὶ περὶ ἐνδύματος τί μεριμνᾶτε? 1 Jesus is using the question form to show his disciples that they should not be **anxious about clothing**. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “Further, you should not be anxious about clothing.” or “You should never be anxious about clothing!” 6:28 y06z rc://*/ta/man/translate/figs-infostructure καταμάθετε τὰ κρίνα τοῦ ἀγροῦ πῶς αὐξάνουσιν 1 If it would be helpful in your language, you could rearrange the parts of this sentence. Alternate translation: “Consider how the lilies of the field grow” @@ -849,7 +849,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 6:28 blpq rc://*/ta/man/translate/figs-possession τὰ κρίνα τοῦ ἀγροῦ 1 Here, Jesus is using the possessive form to describe **lilies** that grow in **the field**. If this is not clear in your language, you could express the idea in another way. Alternate translation: “the lilies that you see in the field” 6:28 rz58 rc://*/ta/man/translate/figs-genericnoun τοῦ ἀγροῦ 1 The word **field** represents fields in general, not one particular **field**. If it would be helpful in your language, you could use a different expression. Alternate translation: “of the fields” 6:28 him2 rc://*/ta/man/translate/translate-unknown οὐδὲ νήθουσιν 1 In this context, to **spin** means to make thread or yarn for cloth. If it would be helpful in your language, you could explain the meaning with a phrase. Alternate translation: “nor do they make thread for cloth” or “nor do they make yarn for cloth” -6:29 dqe4 λέγω & ὑμῖν 1 Jesus says this to emphasize what he is about to tell his disciples. Use a natural form in your language for emphasizing the importance of a statement. Alternate translation: “I can assure you that not even Solomon” +6:29 dqe4 λέγω & ὑμῖν 1 Jesus says this to emphasize what he is about to tell his disciples. Use a natural form in your language for emphasizing the importance of a statement. Alternate translation: “I can assure you” 6:29 u7fd rc://*/ta/man/translate/figs-abstractnouns ἐν πάσῃ τῇ δόξῃ αὐτοῦ 1 If your language does not use an abstract noun for the idea of **glory**, you could express the same idea in another way. If you use the following alternate translation, you may need to add a comma before **Solomon**. Alternate translation: “as glorious as he was,” 6:29 ytdw rc://*/ta/man/translate/figs-explicit ἐν πάσῃ τῇ δόξῃ αὐτοῦ 1 Here, the word **glory** refers to how rich and famous Solomon was, with a special emphasis on his rich and beautiful clothing. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “with all his wealth and beautiful clothes” or “with all his wonderful possessions” 6:29 sqg8 rc://*/ta/man/translate/figs-explicit ὡς ἓν τούτων 1 Here Jesus means that even **Solomon** could not wear beautiful enough clothing to look as beautiful as **one** flower. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “as beautifully as one of these flowers appears” or “in a way that was as glorious as one of these flowers” @@ -861,10 +861,10 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 6:30 uf36 rc://*/ta/man/translate/figs-explicit χόρτον 1 While Jesus uses a term that typically means **grass**, in this context he must implicitly mean wild plants in general, since he is referring back to the wild lilies he has just mentioned. If it would be helpful in your language, you could use a general term for plants. Alternate translation: “plants” or “vegetation” 6:30 u3ta rc://*/ta/man/translate/figs-genericnoun τοῦ ἀγροῦ 1 The word **field** represents fields in general, not one particular **field**. If it would be helpful in your language, you could use a different expression. Alternate translation: “of the fields” 6:30 uqjs rc://*/ta/man/translate/grammar-connect-logic-contrast σήμερον ὄντα, καὶ αὔριον εἰς κλίβανον βαλλόμενον 1 Here, the word **existing** introduces a clause that states something that is unexpected for things that God **clothes**. If it would be helpful in your language, you could use a word or phrase that introduces something that is unexpected. Alternate translation: “although it exists today and tomorrow is thrown into an oven” or “despite the fact that it exists today and tomorrow is thrown into an oven” -6:30 xavg rc://*/ta/man/translate/figs-hypo σήμερον ὄντα, καὶ αὔριον εἰς κλίβανον βαλλόμενον 1 Here Jesus means that **grass** is growing **today**, but someone take it **tomorrow** and burn it. He speaks in this way to emphasize that **grass** often does not last for a long time and is not very valuable. He does not mean that this always happens to **grass**. If it would be helpful in your language, you could use a form that indicates that grass only lasts for a short time and is not valuable. Alternate translation: “growing now but soon being thrown into an oven” or “existing at the moment but quickly being thrown into an oven” +6:30 xavg rc://*/ta/man/translate/figs-hypo σήμερον ὄντα, καὶ αὔριον εἰς κλίβανον βαλλόμενον 1 Here Jesus means that **grass** is growing **today**, but someone may take it **tomorrow** and burn it. He speaks in this way to emphasize that **grass** often does not last for a long time and is not very valuable. He does not mean that this always happens to **grass**. If it would be helpful in your language, you could use a form that indicates that grass only lasts for a short time and is not valuable. Alternate translation: “growing now but soon being thrown into an oven” or “existing at the moment but quickly being thrown into an oven” 6:30 m0kz rc://*/ta/man/translate/figs-explicit εἰς κλίβανον βαλλόμενον 1 Here Jesus refers to how dried plant matter would be burned as fuel for heating and cooking. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “being thrown into an oven as fuel” or “being burned in an oven” 6:30 m23l rc://*/ta/man/translate/figs-activepassive βαλλόμενον 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, you could use an indefinite subject. Alternate translation: “someone throwing it” or “people throwing it” -6:30 ym2c rc://*/ta/man/translate/figs-ellipsis οὐ πολλῷ μᾶλλον 1 Jesus is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “will he not much more clothe you” +6:30 ym2c rc://*/ta/man/translate/figs-ellipsis οὐ πολλῷ μᾶλλον 1 Jesus is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “will he not much more clothe” 6:30 cd8w rc://*/ta/man/translate/figs-rquestion οὐ πολλῷ μᾶλλον ὑμᾶς, ὀλιγόπιστοι? 1 Jesus is using the question form to show his disciples that God will give them the clothes they need. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “he will much more clothe you, ones of little faith.” or “he will definitely clothe you, ones of little faith!” 6:31 axhh rc://*/ta/man/translate/figs-quotations λέγοντες, τί φάγωμεν, ἤ, τί πίωμεν, ἤ, τί περιβαλώμεθα? 1 It may be more natural in your language to have indirect quotations here. Alternate translation: “asking what you might eat or what you might drink or what you might wear.” 6:31 g6ac rc://*/ta/man/translate/figs-exclusive φάγωμεν & πίωμεν &περιβαλώμεθα 1 By **we**, Jesus means the disciples but not himself, so use the exclusive form of that word in your translation if your language marks that distinction. From 8c3055d103d69af7e0f4d1e1d632cd61c1124d68 Mon Sep 17 00:00:00 2001 From: Bradley Cameron Date: Tue, 5 Sep 2023 18:15:30 +0000 Subject: [PATCH 102/127] Merge bcameron93-tc-create-1 into master by bcameron93 (#3465) Reviewed-on: https://git.door43.org/unfoldingWord/en_tn/pulls/3465 Co-authored-by: Bradley Cameron Co-committed-by: Bradley Cameron --- tn_LEV.tsv | 1183 ++++++++++++++++++++++++++++++++-------------------- 1 file changed, 722 insertions(+), 461 deletions(-) diff --git a/tn_LEV.tsv b/tn_LEV.tsv index 5ec83d3719..aedd59f5db 100644 --- a/tn_LEV.tsv +++ b/tn_LEV.tsv @@ -3,441 +3,460 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 1:intro ecv8 0 #Leviticus 1 General Notes\n\n##Structure and Formatting\nIn Hebrew, this chapter begins with the word “And,” indicating a connection with the previous book (Exodus). This connection not only implies that the first five books of the Bible should be seen as a single unit; it also situates Leviticus in the narrative setting of the book of Exodus, during the thirteenth month of the Israelite's wandering in the wilderness of Sinai. \n\nThe first chapter of Leviticus is comprised of two hypothetical scenarios representing three variations of the burnt offering:\nThe Burnt Offering (1:1–17)\n- 1) a livestock animal ([1:2–13](../01/02.md))\n - a) a bovine ([1:3–9](../01/03.md))\n - b) a sheep or goat ([1:10–13](../01/10.md))\n- 2) a bird ([1:14–17](../01/14.md))\n\nAs such, the initial heading verse of each section begins with "If" and is followed by the prescribed steps of the sacrifice. Presumably, they are the same for each burnt offering, but more prescriptions are explicit for the first type of burnt offering, the bovine, probably because they are implied for the other two possible burnt offerings. The steps of the sacrificial process for burnt offerings are:\n\n- 1) Selecting a perfect, unblemished, and otherwise completely healthy animal ([1:3, 10, 14](../01/03.md))\n- 2) Presenting the animal at the entrance to the tent of meeting ([1:3](../01/03.md))\n- 3) Laying hands on the head of the animal ([1:4](../01/04.md))\n- 4) Killing the animal ([1:5, 11, 15](../01/05.md))\n- 5) Presenting and sprinkling the animal's blood on the altar ([1:5, 11, 15](../01/05.md))\n- 6) Skinning the animal ([1:6](../01/06.md))\n- 7) Butchering the animal into its appropriate pieces, usually the head, fat, intestines, and legs ([1:6, 12, 16–17](../01/06.md))\n- 8) Putting fire on the altar and arranging the wood ([1:7](../01/07.md))\n- 9) Arranging the pieces, specifically the head and the fat, of the sacrifice over the burning wood of the altar ([1:8, 12](../01/08.md))\n- 10) Washing the legs and the intestines ([1:9, 13](../01/09.md))\n- 11) Burning the entire animal in a way that causes smoke to go up ([1:9, 13, 17](../01/09.md)\n\n##Special Concepts in this Chapter\nSeveral concepts are crucial for understanding the instructions in this chapter. They include: 1) technical sacrificial terminology, 2) atonement, 3) the importance of blood, and 4) the nature of symbolic action. \n\n###Technical sacrificial terminology\nThroughout the book of Leviticus, the author employs several terms that have a specialized technical meaning in the context of sacrifices or that are only used in this context. In this chapter, such terms are 1) the "burnt offering" and 2) the "gift."\n\n- 1) The “burnt offering”\nThe burnt offering was a particular sacrifice that could be offered by anyone for a variety of reasons. Its name is related to a verb that means "to go up" or ”to ascend,” suggesting that the sacrifice was to be converted into smoke by the fire and ascend to Yahweh in heaven, as the discussion on the verb phrase "to cause to become smoke" will suggest. Its function was to provide a sacrifice intended to bring about forgiveness for a wide variety of sins and unintentional mistakes that were not specifically covered by the other sacrifices discussed in the first seven chapters of Leviticus. The sacrifice required a perfect, male animal that would be completely burned on the altar over a fire that was to be kept burning continually (see [6:9–13](../06/09.md) for more details ). The sacrifice, when accepted by Yahweh, would provide "atonement" for the individual who offered it. \n\n- 2) The “gift” or “offering made by fire”\nThe word translated "gift" in [1:9, 13, and 17](../01/09.md) is variously translated in modern English versions, usually with reference to ”an offering made by fire,” based on the word's presumed relationship with the word for ”fire.” However, some of the sacrifices referred to by this word are not burned on the altar (like the portions of the sacrifices that belonged to the priests in [7:30, 35–36](../07/30.md)), and many sacrifices, such as the purification offering, that are burned on the altar are not referred to by this term. Instead, this term simply refers to a "gift" offered to Yahweh that consists of food items. While you may see the phrase ”fire offering” or ”offering made by fire” in modern English translations, we suggest that you retain the term "gift." \n\n###Atonement\nThe word translated "atone" in the ULT is a technical term expressing the act of atonement that was carried out by the priest but always accomplished by Yahweh. Traditionally, it has been understood as a metaphor with the basic meaning of “to cover,” but more recently, some scholars have understood it to express the image of “to wipe.” If the former is correct, then the metaphor pictures the blood of the sacrifice as covering up the defiling impurity caused by sin. If the latter is correct, then the metaphor pictures the blood of the animal as a sort of ritual detergent that cleanses the person or object from the defiling presence of sin's impurity. Either way, the sacrifice offered by the priest on behalf of the individual or community is accepted in order to restore the relationship between the individual or community and Yahweh that has been damaged or defiled because of sin. This is why so many of the instructions concerning sacrifice end with the mention of the forgiveness of sins, which was the means by which the relationship with Yahweh could be restored. (See: [[rc://*/tw/dict/bible/kt/atonement]] and [[rc://*/tw/dict/bible/kt/priest]]). \n\n###The importance of blood \nIn Leviticus 1, the "blood" of the animal is collected and applied via sprinkling or splattering to the sides of the altar upon which the burnt offering is placed (see [1:5, 11, 15](../01/05.md)). This act, as explained above, has been variously understood, but pictures the blood as cleansing the altar from the effects of sin. Blood was able to cleanse sacred space and God's people from the impurities of sin because of its ability to accomplish atonement by means of "the life" of the animal (see ([17:10–12](../17/10.md)). Because the blood contained "the life" of the animal, Yahweh forbade the eating of any animal blood (see ([7:26–27](../07/26.md), ([17:10–14](../17/10.md), and ([19:26](../19/26.md)). \n\n###Ritual or symbolic action\nThree actions in this chapter and throughout Leviticus are symbolic in nature and picture important theological realities. \n\n- 1) The language of "presenting" throughout this chapter means not only bringing the sacrifice to the altar or to the priest, but also displaying the sacrifice "to the face of Yahweh," that is, to Yahweh himself. This pictures the reality that these sacrifices were performed in the presence of Yahweh, literally in the vicinity of the sacred precincts where Yahweh lived among the Israelites while they were in the wilderness. \n\n- 2) This chapter features the symbolic act of laying one's hands on the head of the sacrificial animal. This action is linked to the acceptance of the animal as an appropriate sacrifice on the individual's behalf (see ([1:4](../01/04.md)). As a symbolic act, the laying of hands apparently identifies the individual with the animal he is offering. The implication seems to be that the person is ritually placing his sins on the sacrificial animal so that God will forgive the sins when the animal is sacrificed.\n\n- 3) The language of "causing the sacrifice to become smoke on the altar" pictures the sacrifice as being converted to smoke by the fire of the altar and arising to Yahweh in heaven, where he would smell the pleasant aroma of the burning sacrifice. As such, the pleasant smell was either a sign that Yahweh approved the sacrifice and would atone for the individual's sins and forgive him, or it functioned as a necessary requirement for the acceptance of the individual's offering. \n\n##Important Figures of Speech in this Chapter\nThis chapter includes three primary figures of speech that may prove difficult to translate but are important to understanding the chapter. These include 1) the phrase, "to the face of Yahweh," 2) the phrase, "a pleasing smell to Yahweh," and 3) the way of referring to the priests as "the sons of Aaron." \n\n###“To the face of Yahweh”\nThroughout this chapter and the book as a whole, the author of Leviticus uses the common idiom “to the face of Yahweh” as a metaphor that means “where Yahweh can see” or “in the sight” or “in the presence of Yahweh,” similar to the English preposition “before.” Sight, in turn, means attention, perspective, and judgment. In the context of Leviticus, "in the presence" or "sight of Yahweh" means to be within the sacred precincts of the tent of meeting, either in the sense of the location directly in front of the tent in which Yahweh resided (see [1:3, 12](../01/03.md)), or in the sense of being in the presence of Yahweh within the precincts of the tent of meeting (see [1:5](../01/05.md)). You can translate either sense of this expression as “in the presence of Yahweh" or simply as ”before Yahweh.”\n\n###“Pleasing smell to Yahweh”\nAs mentioned previously, throughout this chapter, the priest is instructed to cause the sacrifice to become smoke on the altar. This refers to burning the sacrifice in a way that causes smoke to go up, picturing the sacrifice as being converted to pleasant-smelling smoke by the fire and arising to Yahweh in heaven, where he would smell the smoke and be pleased. That the sacrifice was accompanied by the gift of the pleasant-smelling smoke of the sacrifice was apparently crucial to the acceptance of the offering as an appropriate sacrifice on the individual's behalf, as it is mentioned several times in this chapter (see [1:9, 13, 17](../01/09.md)). \n\n###"The sons of Aaron"\nThroughout Leviticus, but especially in this chapter, the priests are referred to by the expression "the sons of Aaron." Occasionally, the expression is "the sons of Aaron, the priests" (as in [1:5, 8, 11](../01/05.md)). Once in this chapter, the expression is altered to emphasize that it is Aaron who is the original priest, through the phrase "the sons of Aaron" (see 1:7](../01/07.md)). As the General Introduction to Leviticus discusses, at the time when Yahweh spoke to Moses from the tent of meeting, the priests literally were the “sons of Aaron,” who was the first high priest. But the instructions in the book also applied to future generations, when the term “sons” would be a way of referring to the priests as Aaron's descendants (with the exception of Leviticus chapters 8–10). Here and throughout the book, if it would be clearer in your language, in your translation you could generally use the term “descendants,” which would apply to both the original priests and to their successors.\n\n##Other Possible Translation Difficulties in this Chapter\nIn addition to these important figures of speech, this chapter features several translation difficulties, including 1) the unclear referent of pronouns, 2) the switching between second and third-person address, 3) the use of a verb and a related noun (cognate-accusatives), 4) the use of a future form to indicate a request or command, and 5) the use of specific, technical sacrificial language. \n\n###The referent of the pronouns\nThroughout this chapter, the author of Leviticus uses a third-person pronoun to refer to both the individual who offers the sacrifices and to the priest who performs the sacrifice. As such, it is often difficult (but not impossible) to infer which party performs which actions. In general, the sacrifice is presented to the priest, but the individual who presents the sacrifice is responsible for killing, properly butchering, and presenting the portions of the sacrificial animal to the priest, who will then arrange them on the altar's fire. The only exception to this pattern can be found in the instruction for offering a bird ([1:14–17](../01/14.md)), which specifies that it is the priest who brings the bird to the altar ([1:14](../01/14.md)) before, presumably, completing the preparation for its being burned on the altar as a burnt offering. When there is ambiguity in which party is the proper referent of the pronoun, the notes will specify who is being referred to. \n\n###Second and third-person address\nThe entirety of chapters 1 through 7 are written as direct addresses to the people of God through Moses. As mentioned previously, chapter 1 describes two hypothetical scenarios when an individual might offer three variations of the burnt offering. However, the form of the verb used to refer to the individual in this chapter varies in the second verse ([1:2](../01/02.md)). Initially, Yahweh addresses "a man from you" in the third-person, but then switches to a second-person address ("you shall offer") to indicate the imperatival force of the statement. The ensuing string of third-person verbs ([1:3–17](../01/03.md)) carry the same imperatival weight of the initial second-person verb. Thus, because in this chapter "his" and "he" refer to the person bringing an offering to Yahweh, it can be translated in the second person as it is in [1:2](../01/02.md) and as modeled by the UST. The pronoun used to refer to the individual who offers the sacrifice switches as follows:\n\n- Third-person: ”When a man from you, when he presents” ([1:2](../01/02.md))\n- Second-person: ”you shall present” ([1:2](../01/02.md))\n- Third-person: ”If his offering” ([1:3–17](../01/03.md))\n\nAs previously discussed, if the switch from third-person forms to second-person and back would be confusing in your language, consider using either the second or third-person forms throughout. The UST models use second-person forms for the entirety of this chapter, but the notes will often offer translation possibilities with third-person alternatives. \n\n###The use of a verb with a related noun (Cognate-accusatives)\nFor emphasis, the author of Leviticus often uses a verb with a related noun. In this chapter, the verb "to present" is related to the noun translated "offering." If your language can repeat words for emphasis, it would be appropriate in this context to repeat these words in a similar manner. \n\n###The use of a future form to indicate a command\nOften in this chapter and throughout the first seven chapters of Leviticus, a future form will be used to indicate a command or instruction. For example, Lev 1:2 says, "you shall present your offering.” This is equivalent to saying, "you should present” or ”you must present.” Throughout these chapters, these forms could be translated with a modal form, as the UST models, or simply with an imperative or instruction form. \n 1:1 y78a rc://*/ta/man/translate/figs-possession מֵ⁠אֹ֥הֶל מוֹעֵ֖ד 1 The author of Leviticus is using the possessive to describe Yahweh's **meeting** with Moses (and, by extension, the whole people) within the physical location of the **tent.** If this is not clear in your language, you could use an adjective that better describes the locale of divine presence. Alternative translation: “from the tent where Yahweh met with Moses and lived among the Israelites” 1:1 zbz1 rc://*/ta/man/translate/writing-quotations לֵ⁠אמֹֽר 1 The word translated **saying** introduces a direct quotation. In your translation, consider ways in which you might introduce this quotation naturally in your language. -1:1-2 rivr rc://*/ta/man/translate/figs-quotesinquotes לֵ⁠אמֹֽר & דַּבֵּ֞ר אֶל־בְּנֵ֤י יִשְׂרָאֵל֙ וְ⁠אָמַרְתָּ֣ אֲלֵ⁠הֶ֔ם 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. It may be helpful to begin a new sentence here. Alternate translation: “He told Moses to speak to the sons of Israel and to say to them” -1:2 l7kq rc://*/ta/man/translate/figs-doublet דַּבֵּ֞ר אֶל־בְּנֵ֤י יִשְׂרָאֵל֙ וְ⁠אָמַרְתָּ֣ אֲלֵ⁠הֶ֔ם 1 These two phrases mean basically the same thing. The repetition emphasizes that Moses is to deliver the following speech to the people of Israel. (The speech makes up the rest of the book except for the last verse.) If your language does not use repetition for emphasis, you could use a single phrase and convey the emphasis in another way. Alternate translation: “Make sure you say to the people of Israel” +1:1-2 rivr rc://*/ta/man/translate/figs-quotesinquotes לֵ⁠אמֹֽר & דַּבֵּ֞ר אֶל־בְּנֵ֤י יִשְׂרָאֵל֙ וְ⁠אָמַרְתָּ֣ אֲלֵ⁠הֶ֔ם 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. It may be helpful to begin a new sentence here. Alternate translation, with a period before: “He told Moses to speak to the sons of Israel and to say to them” +1:2 l7kq rc://*/ta/man/translate/figs-doublet דַּבֵּ֞ר אֶל־בְּנֵ֤י יִשְׂרָאֵל֙ וְ⁠אָמַרְתָּ֣ אֲלֵ⁠הֶ֔ם 1 These two phrases mean basically the same thing. The repetition emphasizes that Moses is to deliver the following speech to the people of Israel. (The speech makes up the first seven chapters of the book.) If your language does not use repetition for emphasis, you could use a single phrase and convey the emphasis in another way. Alternate translation: “Make sure you say to the people of Israel” 1:2 o3rs rc://*/ta/man/translate/figs-metaphor בְּנֵ֤י יִשְׂרָאֵל֙ 1 This expression speaks of the people of Israel in the time of Moses as if they were literally the **sons** of Israel. It means that they are the physical and spiritual descendants of Jacob, whose name God changed to Israel. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “the descendants of Israel” 1:2 jqkz rc://*/ta/man/translate/figs-gendernotations בְּנֵ֤י יִשְׂרָאֵל֙ 1 Although the word translated **sons** is masculine and plural, it has a generic sense that applies to both men and women. In your translation, you may wish to use a term that is clearly inclusive of men and women. Alternate translation: “the people of Israel” 1:2 fjhs rc://*/ta/man/translate/figs-declarative וְ⁠אָמַרְתָּ֣ 1 As the General Introduction to Leviticus discusses, here and throughout the book, the author of Leviticus uses a future form to give an instruction or command. If it would be helpful in your language, you could translate these verbs using a command or instruction form. Alternate translation: “and say” -1:2 aps3 rc://*/ta/man/translate/figs-123person אָדָ֗ם & מִ⁠כֶּ֛ם 1 As the General Introduction to Leviticus discusses, the book often speaks of the Israelites and to the Israelites in the third person, even though it is a direct address to them. Here and throughout the book, if it would be clearer in your language, you could use the second person in your translation. Alternate translation: “One of you Israelites”\n -1:2 yiq7 rc://*/ta/man/translate/figs-gendernotations אָדָ֗ם 1 Although the word translated **A man** is masculine, it has a generic sense that refers to any person who approaches the tent to make a sacrifice. Alternate translation: “A person” or “Someone” -1:2 gmsf rc://*/ta/man/translate/figs-yousingular מִ⁠כֶּ֛ם 1 The word **you** here is plural. The word applies to the entire Israelite community. Use the plural form in your translation if your language marks that distinction. -1:2 dlfh rc://*/ta/man/translate/writing-poetry אָדָ֗ם כִּֽי־יַקְרִ֥יב מִ⁠כֶּ֛ם קָרְבָּ֖ן לַֽ⁠יהוָ֑ה 1 The word **presents** translates a verb that is related to the noun translated **offering**. The repetition of related words adds emphasis to the statement. If your language can repeat words for emphasis, it would be appropriate to use that construction here in your translation. +1:2 yiq7 rc://*/ta/man/translate/figs-gendernotations אָדָ֗ם כִּֽי־יַקְרִ֥יב מִ⁠כֶּ֛ם 1 Although the word translated **A man** is masculine, it has a generic sense that refers to any person who approaches the tent to make a sacrifice. Alternate translation: “When one of you presents” or “When someone presents” +1:2 aps3 rc://*/ta/man/translate/figs-123person אָדָ֗ם & מִ⁠כֶּ֛ם & תַּקְרִ֖יבוּ אֶת־קָרְבַּנְ⁠כֶֽם׃ 1 As the General Introduction to Leviticus discusses, the book often speaks of the Israelites and to the Israelites in the third person, even though it is a direct address to them. Here and throughout the book, if it would be clearer in your language, you could either (1) use the second person in your translation. Alternate translation: “One of you Israelites ... you shall present your offering” or (2) use the third person in your translation. Alternate translation: “An Israelite ... he shall present his offering”\n +1:2 gmsf rc://*/ta/man/translate/figs-yousingular מִ⁠כֶּ֛ם & תַּקְרִ֖יבוּ אֶת־קָרְבַּנְ⁠כֶֽם׃ 1 The words **you** and **your** here are plural. These words apply to the entire Israelite community. Use the plural form in your translation if your language marks that distinction. +1:2 dlfh rc://*/ta/man/translate/writing-poetry יַקְרִ֥יב & קָרְבָּ֖ן 1 The word **presents** translates a verb that is related to the noun translated **offering**. The repetition of related words adds emphasis to the statement. If your language can repeat words for emphasis, it would be appropriate to use that construction here in your translation. 1:2 kqu4 rc://*/ta/man/translate/figs-genericnoun הַ⁠בְּהֵמָ֗ה & הַ⁠בָּקָר֙ & הַ⁠צֹּ֔אן 1 The expressions **the livestock**, **the cattle**, and **the flock** do not refer to specific groups of animals. They describe any groups of animals that an Israelite might own. Express this in the way that would be most natural in your language. Alternate translation: “his livestock … his cattle … his flock” 1:2 uwp3 rc://*/ta/man/translate/translate-unknown מִן־הַ⁠בְּהֵמָ֗ה 1 The word translated **livestock** refers generally to land animals as opposed to birds or fish. In the context of Leviticus, it refers specifically to domesticated bovines, sheep, goats, and all other animals used for commercial and agrarian purposes, including work and food. If your readers would not be familiar with these animals, you could use a general expression in your translation. Alternate translation: “from the animals he is raising” 1:2 fp0a rc://*/ta/man/translate/translate-unknown מִן־הַ⁠בָּקָר֙ 1 The word translated **cattle** refers to a subgroup of the word translated **livestock**. It describes a group of bovines—whether cows, bulls, or oxen. If your readers would not be familiar with these animals, you could use a general expression in your translation. Alternate translation: “either from his bovines” 1:2 zd59 rc://*/ta/man/translate/translate-unknown וּ⁠מִן־הַ⁠צֹּ֔אן 1 The word translated **flock** refers to a subgroup of the word translated **livestock**. It describes a group of sheep or goats. If your readers would not be familiar with these animals, you could use a general expression in your translation. Alternate translation: “or from his sheep or goats” 1:2 a09b תַּקְרִ֖יבוּ 1 Alternate translation: “you must present” 1:3 bgfy rc://*/ta/man/translate/writing-poetry קָרְבָּנ⁠וֹ֙ & יַקְרִיבֶ֑⁠נּוּ & יַקְרִ֣יב 1 Here, a verb and its object come from the same root. The ULT translates with the noun **offering** and the verb **present**. Your language may have comparable terms that you can use in your own translation. -1:3 dek9 rc://*/ta/man/translate/figs-123person זָכָ֥ר תָּמִ֖ים יַקְרִיבֶ֑⁠נּוּ 1 Alternate translation: “you shall present a perfect male” +1:3 dek9 זָכָ֥ר תָּמִ֖ים יַקְרִיבֶ֑⁠נּוּ 1 Alternate translation: “he shall present a perfect male” 1:3 tdgu rc://*/ta/man/translate/figs-explicit זָכָ֥ר תָּמִ֖ים 1 As the General Introduction to Leviticus discusses, the phrase **a perfect male** here refers to a male bovine that is an exemplary representative of its species. Alternate translation: “an unblemished male” or "a male without blemish" -1:3 ds3f rc://*/ta/man/grammar-connect-logic-result זָכָ֥ר תָּמִ֖ים יַקְרִיבֶ֑⁠נּוּ אֶל־פֶּ֝תַח אֹ֤הֶל מוֹעֵד֙ יַקְרִ֣יב אֹת֔⁠וֹ לִ⁠רְצֹנ֖⁠וֹ לִ⁠פְנֵ֥י יְהוָֽה 1 The word translated **for** indicates the result of offering a sacrifice in the manner prescribed here. If it would be more natural in your language, you could put the last of these phrases first, since the last phrase gives the reason for the actions that the first two phrases describe. Alternate translation: “In order for Yahweh to consider the offering acceptable, he shall present a perfect male at the entrance of the tent of meeting”\n -1:3 l23i rc://*/ta/man/translate/figs-explicit לִ⁠רְצֹנ֖⁠וֹ 1 The word translated **its** could refer to: (1) the offering. Alternate translation: “for the acceptance of the sacrifice” or (2) the worshiper. Alternate translation: “for the acceptance of the one offering the sacrifice” +1:3 ds3f rc://*/ta/man/grammar-connect-logic-goal זָכָ֥ר תָּמִ֖ים יַקְרִיבֶ֑⁠נּוּ אֶל־פֶּ֝תַח אֹ֤הֶל מוֹעֵד֙ יַקְרִ֣יב אֹת֔⁠וֹ לִ⁠רְצֹנ֖⁠וֹ לִ⁠פְנֵ֥י יְהוָֽה 1 The word translated **for** indicates the goal or purpose for offering a sacrifice in the manner prescribed here. If it would be more natural in your language, you could put the last of these phrases first, since the last phrase gives the reason for the actions that the first two phrases describe. Alternate translation: “in order for Yahweh to consider the offering acceptable, he shall present a perfect male at the entrance of the tent of meeting”\n +1:3 l23i rc://*/ta/man/translate/figs-explicit לִ⁠רְצֹנ֖⁠וֹ 1 The word translated **its** could refer to (1) the offering. Alternate translation: “for the acceptance of the animal” or (2) the worshiper. Alternate translation: “for the acceptance of the one offering the animal” 1:3 wwof rc://*/ta/man/translate/figs-metaphor לִ⁠פְנֵ֥י יְהוָֽה 1 As the General Introduction to Leviticus discusses, in contexts such as this, the expression **to the face of Yahweh** means “where Yahweh can see” and, by extension, “from Yahweh’s perspective” or “in Yahweh’s judgment.” Alternate translation: “from Yahweh’s perspective” or “in Yahweh's judgment” or “before Yahweh” -1:4 n7j5 rc://*/ta/man/translate/translate-symaction וְ⁠סָמַ֣ךְ יָד֔⁠וֹ עַ֖ל רֹ֣אשׁ הָ⁠עֹלָ֑ה 1 This is a symbolic action that identifies the person with the animal he is offering. The implication seems to be that the person is ritually placing his sins on the sacrificial animal so that God will forgive the sins when the animal is sacrificed. +1:3 r66a 1 Alternate translation: “But the rest of the meat and bread” +1:4 n7j5 rc://*/ta/man/translate/translate-symaction וְ⁠סָמַ֣ךְ יָד֔⁠וֹ עַ֖ל רֹ֣אשׁ הָ⁠עֹלָ֑ה 1 This is a symbolic action that identifies the person with the animal he is offering. The implication seems to be that the person is ritually placing his sins on the sacrificial animal so that God will forgive the sins when the animal is sacrificed. If it would be helpful to your readers, you could explain the significance of this action in a footnote or in the text of your translation. Alternate translation: “And he shall lay his hand on the head of the burnt offering. He should do this to ritually place his sins on the animal” 1:4 el3u rc://*/ta/man/translate/figs-activepassive וְ⁠נִרְצָ֥ה 1 If your language does not use the passive form in this way, you could state this in active form or in another way that is natural in your language. Alternate translation: “And Yahweh will accept it” -1:4 mygh rc://*/ta/man/grammar-connect-logic-goal לְ⁠כַפֵּ֥ר עָלָֽי⁠ו 1 The words **in order to** introduce the purpose of laying hands on the sacrificial animal. Use an expression in your language that makes it clear that what follows is the purpose. -1:4 rvk3 rc://*/ta/man/translate/figs-metaphor לְ⁠כַפֵּ֥ר עָלָֽי⁠ו 1 The word translated **atonement** may have originally indicated either the “covering” or the “wiping away” of sin. Either way, by the time of Leviticus it indicated that the sacrifice would be accepted in order to restore the relationship between the worshiper and Yahweh that had been damaged or defiled by sin. Consider using a word or phrase that coveys this idea effectively in your language. Alternative translation: “to restore him to relationship with Yahweh” +1:4 mygh rc://*/ta/man/grammar-connect-logic-goal לְ⁠כַפֵּ֥ר עָלָֽי⁠ו 1 The words **in order to** introduce the purpose of the animal's acceptance as an appropriate sacrifice. Use an expression in your language that makes it clear that what follows is the purpose. +1:4 rvk3 rc://*/ta/man/translate/figs-abstractnouns לְ⁠כַפֵּ֥ר עָלָֽי⁠ו 1 For the metaphors potentially lying behind the idea of **atonement**, refer back to the General Introduction to Leviticus. If your language does not use an abstract noun for the idea of **atonement**, you could express the same idea in another way. Alternate translation: “to restore him to a relationship with Yahweh” 1:5 bs53 rc://*/ta/man/translate/figs-idiom אֶת־בֶּ֥ן הַ⁠בָּקָ֖ר 1 The expression **son of** describes a person or animal that shares the essential qualities of something. Here the phrase describes this animal as **the son of the cattle** because it is a male animal that shares the distinguishing qualities characteristic of the class of bovines. If it would be helpful to your readers, you could use an equivalent idiom from your language or state the meaning plainly. Alternate translation: “the bull” or “the bovine” -1:5 fgym rc://*/ta/man/translate/figs-metaphor לִ⁠פְנֵ֣י יְהוָ֑ה 1 Alternate translation: “in the presence of Yahweh” or “within the sacred precincts of the tent of meeting, where Yahweh lives among the Israelites” +1:5 fgym rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֣י יְהוָ֑ה 1 Here, **face** represents the presence of a person. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “in Yahweh's presence” or “within the sacred precincts of the tent of meeting, where Yahweh lives among the Israelites” 1:5 sudx rc://*/ta/man/translate/figs-metaphor בְּנֵ֨י אַהֲרֹ֤ן 1 As the General Introduction to Leviticus discusses, at the time when Yahweh spoke to Moses from the tent of meeting, the priests literally were **the sons of Aaron**. But the instructions in the book also applied to future generations, when the term “sons” would be a way of referring to the priests as Aaron's “descendants” (with the exception of Leviticus chs. 8–10). Here and throughout the book, if it would be clearer in your language, in your translation you could generally use that term, which would apply to both the original priests and to their successors. 1:5 qcc2 rc://*/ta/man/translate/figs-explicit וְ֠⁠הִקְרִיבוּ בְּנֵ֨י אַהֲרֹ֤ן הַֽ⁠כֹּֽהֲנִים֙ אֶת־ הַ⁠דָּ֔ם 1 It is implied that **the priests** would catch **the blood** in a bowl as it drained out of the animal. Then they would bring the bowl with the blood in it and present it to Yahweh at the altar. If this would not be clear in your language, you could supply this information here and in later instances in the book. Alternative translation: “And after catching the blood in a bowl as it drains from the animal, the sons of Aaron, the priests, will present the blood to Yahweh” -1:5 d5hh rc://*/ta/man/translate/translate-symaction וְ⁠זָרְק֨וּ אֶת־הַ⁠דָּ֤ם עַל־הַ⁠מִּזְבֵּ֨חַ֙ סָבִ֔יב אֲשֶׁר־פֶּ֖תַח אֹ֥הֶל מוֹעֵֽד 1 Splashing **the blood** on the sides of **the altar** is a symbolic action. The blood of the animal, being its life (see [Leviticus 17:11](../17/11.md)), was given by God to purify ritually and to remove sin. Here, the blood is splashed against the side of the altar to keep it free from sin. If this would not be clear to your readers, you could explain the significance of this action in the text or in a footnote here and in subsequent instances in the book. Alternate translation: “and they shall splash the blood all around on the holy altar that is at the entrance of the tent of meeting in order to keep the altar clean from sin” -1:6 u7di rc://*/ta/man/translate/figs-pronouns וְ⁠הִפְשִׁ֖יט 1 The pronoun **he** refers to the person making the offering. If it would be helpful to your readers, you could make the subject explicit. You could also keep using a second-person pronoun if you have been doing that. Alternate translation: “And the one offering the sacrifice shall skin” or, using the second-person, “And you shall skin” -1:6 cshr rc://*/ta/man/translate/figs-explicit וְ⁠נִתַּ֥ח אֹתָ֖⁠הּ לִ⁠נְתָחֶֽי⁠הָ 1 The author of Leviticus assumes his audience will know what portions of the animal constituted **its pieces**. These would have included, but perhaps not have been limited to, the legs and entrails, as [1:9](../01/09.md) suggests. If the phrase **its pieces** would not be clear in your context, consider listing what pieces these are. Alternate translation: “and he shalll cut it into its appropriate portions, removing the legs and entrails” -1:7 tm1b rc://*/ta/man/translate/figs-idiom וְ֠⁠נָתְנוּ בְּנֵ֨י אַהֲרֹ֧ן הַ⁠כֹּהֵ֛ן אֵ֖שׁ עַל־הַ⁠מִּזְבֵּ֑חַ 1 The expression to **give fire on the altar** means “to light a fire on top of the altar.” It may mean that the priests were to place hot coals on the altar and perhaps kindling, on top of which they would place the wood. If the phrase **give fire** does not have that meaning in your language, you could use an expression in your language that does have that meaning or state the meaning plainly. Alternate translation: “And the sons of Aaron the priest shall light a fire on the altar” +1:5 d5hh rc://*/ta/man/translate/translate-unknown וְ⁠זָרְק֨וּ אֶת־הַ⁠דָּ֤ם עַל־הַ⁠מִּזְבֵּ֨חַ֙ סָבִ֔יב אֲשֶׁר־פֶּ֖תַח אֹ֥הֶל מוֹעֵֽד 1 The act of splashing **the blood** on the sides of **the altar** is a ritual action. The blood of the animal, being its life (see [Leviticus 17:11](../17/11.md)), was given by God to purify ritually and to remove sin. Here, the blood is splashed against the side of the altar to keep it free from sin. If this would not be clear to your readers, you could explain the significance of this action in the text or in a footnote here and in subsequent instances in the book. Alternate translation: “and they shall splash the blood all around on the holy altar that is at the entrance of the tent of meeting in order to keep the altar clean from sin” +1:6 u7di rc://*/ta/man/translate/writing-pronouns וְ⁠הִפְשִׁ֖יט 1 The pronoun **he** refers to the person making the offering. If it would be helpful to your readers, you could make the subject explicit. You could also keep using a second-person pronoun if you have been doing that. Alternate translation: “And the one offering the sacrifice shall skin” +1:6 cshr rc://*/ta/man/translate/figs-explicit וְ⁠נִתַּ֥ח אֹתָ֖⁠הּ לִ⁠נְתָחֶֽי⁠הָ 1 The author of Leviticus assumes his audience will know what portions of the animal constituted **its pieces**. These would have included, but perhaps not been limited to, the legs and entrails, as [1:9](../01/09.md) suggests. If the phrase **its pieces** would not be clear in your context, consider listing what pieces these are. Alternate translation: “and he shall cut it into its appropriate portions, removing the legs and entrails” +1:6 h71g rc://*/ta/man/translate/writing-poetry וְ⁠נִתַּ֥ח אֹתָ֖⁠הּ לִ⁠נְתָחֶֽי⁠הָ׃ 1 This expression is an emphatic construction that uses a verb and its object that come from the same root. The word **cut** translates a verb that comes from the same root as the noun **pieces**. You may be able to use the same construction in your language to express the meaning here. Alternatively, your language may have another way of showing the emphasis. +1:7 tm1b rc://*/ta/man/translate/figs-idiom וְ֠⁠נָתְנוּ בְּנֵ֨י אַהֲרֹ֧ן הַ⁠כֹּהֵ֛ן אֵ֖שׁ עַל־הַ⁠מִּזְבֵּ֑חַ 1 The expression to **give fire on the altar** means “to put a fire on top of the altar.” It may mean that the priests were to place hot coals on the altar and perhaps kindling, on top of which they would place the wood. If the phrase **give fire** does not have that meaning in your language, you could use an expression in your language that does have that meaning or state the meaning plainly. Alternate translation: “And the sons of Aaron the priest will light a fire on the altar” +1:7 o3og rc://*/ta/man/translate/figs-metonymy אֵ֖שׁ & הָ⁠אֵֽשׁ׃ 1 Here, the word **fire** represents the coals that produce fire. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “burning coals ... those burning coals” or “live coals ... those live coals” 1:8 egek rc://*/ta/man/translate/figs-explicit וְ⁠אֶת־הַ⁠פָּ֑דֶר 1 The term **fat** refers to suet, that is, the hard, lumpy fat that surrounds the kidneys and liver of sheep, goats, and bovines. If your language has a word for this portion of fatty tissue, consider using it here.\n\n 1:9 y5xf rc://*/ta/man/translate/figs-explicitinfo וְ⁠קִרְבּ֥⁠וֹ וּ⁠כְרָעָ֖י⁠ו יִרְחַ֣ץ בַּ⁠מָּ֑יִם 1 It might seem that the expression **and he shall wash its innards and its legs with water** contains extra information that would be unnatural to express in your language. If so, you could use an equivalent expression. Alternate translation: “And he shall wash its innards and its legs”\n -1:9 b3s6 rc://*/ta/man/translate/figs-pronouns יִרְחַ֣ץ\n 1 The pronoun **he** could refer either to the worshiper or to the priest. But given that every other reference to the priest has been explicit, it is likely that it refers to the worshiper. If it would be helpful in your language, you could make this explicit or continue using the same second-person pronoun used thus far. Alternate translation: “the one offering the sacrifice shall wash” or, in the second-person, “you shall wash”\n -1:9 f91i rc://*/ta/man/translate/figs-pronouns יִרְחַ֣ץ 1 The implication seems to be that the worshiper must **wash** the **innards** and **legs** before the priest arranges them on the wood, as verse 8 describes. You can indicate this in your translation if that would be helpful to your readers. Alternate translation: “before the priest arranges the pieces, the one offering the sacrifice shall wash” or, in the second-person, “before the priest arranges the pieces, you shall wash” -1:9 tnez rc://*/ta/man/translate/translate-symaction וְ⁠הִקְטִ֨יר הַ⁠כֹּהֵ֤ן אֶת־הַ⁠כֹּל֙ הַ⁠מִּזְבֵּ֔חָ⁠ה 1 The act of burning the offering in such a way that it rises as smoke is a symbolic act. It depicts the sacrifice as going up to God in heaven. If it would be helpful to your readers, you could explain the significance of this action. Alternate translation: “And the priest shall cause everything on the altar to become smoke and ascend toward God in heaven” +1:9 b3s6 rc://*/ta/man/translate/writing-pronouns יִרְחַ֣ץ 1 The pronoun **he** could refer either to the worshiper or to the priest. But given that every other reference to the priest has been explicit, it is likely that it refers to the worshiper. If it would be helpful in your language, you could make this explicit or continue using the same second-person pronoun used thus far. Alternate translation: “the one offering the sacrifice shall wash”\n +1:9 f91i rc://*/ta/man/translate/writing-pronouns יִרְחַ֣ץ 1 The implication seems to be that the worshiper must **wash** the **innards** and **legs** before the priest arranges them on the wood, as [1:8](../01/08.md) describes. You can indicate this in your translation if that would be helpful to your readers. Alternate translation: “before the priest arranges the pieces, the one offering the sacrifice shall wash” +1:9 tnez rc://*/ta/man/translate/translate-unknown וְ⁠הִקְטִ֨יר הַ⁠כֹּהֵ֤ן אֶת־הַ⁠כֹּל֙ הַ⁠מִּזְבֵּ֔חָ⁠ה 1 The act of burning the offering in such a way that it rises as smoke allows for the sacrifice to go up to Yahweh in heaven, where he would then smell the smoke and be pleased. If it would be helpful to your readers, you could explain the significance of this action. Alternate translation: “And the priest shall cause everything on the altar to become smoke and ascend toward God in heaven” 1:10 e4nb rc://*/ta/man/translate/figs-genericnoun מִן־הַ⁠צֹּ֨אן & מִן־הַ⁠כְּשָׂבִ֛ים א֥וֹ מִן־הָ⁠עִזִּ֖ים 1 The expressions, **the flock**, **the lambs**, and **the goats**, do not refer to specific groups of animals. They describe any groups of animals that an Israelite might own. Express this in the way that would be most natural in your language. Alternate translation: “from his flock, whether from his sheep or from his goats” 1:10 xwnf rc://*/ta/man/translate/grammar-collectivenouns זָכָ֥ר תָּמִ֖ים 1 See how you translated the expression **a perfect male** in [1:3](../01/03.md). Alternate translation: “an unblemished male” or “a male without blemish” -1:11 k2uc rc://*/ta/man/translate/figs-metaphor לִ⁠פְנֵ֣י יְהוָ֑ה 1 See how you translated the expression **to the face of Yahweh** in [1:5](../01/05.md). Alternate translation: “in the presence of Yahweh” or “within the sacred precincts of the tent of meeting where Yahweh lives among the Israelites” -1:12 q6a3 rc://*/ta/man/translate/figs-pronouns וְ⁠נִתַּ֤ח אֹת⁠וֹ֙ 1 The pronoun **he** refers to the person offering the sacrifice. Alternate translation: “And the one offering the sacrifice shall cut it” or, in the second-person, “And you shall cut it” +1:11 k2uc rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֣י יְהוָ֑ה 1 See how you translated the expression **to the face of Yahweh** in [1:5](../01/05.md). Alternate translation: “in the presence of Yahweh” or “within the sacred precincts of the tent of meeting where Yahweh lives among the Israelites” +1:11 uqy1 rc://*/ta/man/translate/translate-unknown וְ⁠זָרְק֡וּ בְּנֵי֩ אַהֲרֹ֨ן הַ⁠כֹּהֲנִ֧ים אֶת־דָּמ֛⁠וֹ עַל־הַ⁠מִּזְבֵּ֖חַ סָבִֽיב׃ 1 See how you handled the symbolic action involving the **blood** in [1:5](../01/05.md). +1:12 q6a3 rc://*/ta/man/translate/writing-pronouns וְ⁠נִתַּ֤ח אֹת⁠וֹ֙ 1 The pronoun **he** refers to the person offering the sacrifice. Alternate translation: “And the one offering the sacrifice shall cut it” +1:12 zxh1 rc://*/ta/man/translate/writing-poetry וְ⁠נִתַּ֤ח אֹת⁠וֹ֙ לִ⁠נְתָחָ֔י⁠ו 1 See how you translated the similar expression in [1:6](../01/06.md). +1:12 cmv5 rc://*/ta/man/translate/figs-metonymy עַל־הָֽ⁠עֵצִים֙ אֲשֶׁ֣ר עַל־הָ⁠אֵ֔שׁ אֲשֶׁ֖ר עַל־הַ⁠מִּזְבֵּֽחַ׃ 1 See how you translated the word **fire** in [1:7](../01/03.md). 1:13 bky3 rc://*/ta/man/translate/figs-explicitinfo יִרְחַ֣ץ בַּ⁠מָּ֑יִם 1 See how you translated the expression **wash with water** in [1:9](../01/09.md). Alternate translation: “he shall wash thoroughly” -1:13 cztr rc://*/ta/man/translate/figs-explicit וְ⁠הַ⁠קֶּ֥רֶב וְ⁠הַ⁠כְּרָעַ֖יִם יִרְחַ֣ץ בַּ⁠מָּ֑יִם 1 The implication seems to be that the worshiper must **wash** the **innards** and **legs** before the priest arranges them on the altar, as [1:12](../01/12.md) describes. You can indicate this in your translation if that would be helpful to your readers. Alternate translation: “Before the priest arranges the pieces, the one offering the sacrifice shall wash the innards and legs with water” or “Before the priest arranges the pieces, you shall wash the innards and legs with water” -1:13 mf7x rc://*/ta/man/translate/translate-symaction וְ⁠הִקְטִ֣יר הַ⁠מִּזְבֵּ֔חָ⁠ה 1 The act of burning the offering in such a way that it rises as smoke is a symbolic act. It depicts the sacrifice as going up to God in heaven. If it would be helpful to your readers, you could explain the significance of this action. Alternate translation: “and he shall cause everything to become smoke on the altar and ascend toward God in heaven” -1:13 hpef rc://*/ta/man/translate/figs-pronouns וְ⁠הִקְטִ֣יר הַ⁠מִּזְבֵּ֔חָ⁠ה 1 The pronoun **he** refers to the **the priest**. If it would be helpful in your language, you could make this explicit. Alternate translation: “and that same priest shall cause everything to become smoke on the altar ” +1:13 cztr rc://*/ta/man/translate/figs-explicit וְ⁠הַ⁠קֶּ֥רֶב וְ⁠הַ⁠כְּרָעַ֖יִם יִרְחַ֣ץ בַּ⁠מָּ֑יִם 1 The implication seems to be that the worshiper must **wash** the **innards** and **legs** before the priest arranges them on the altar, as [1:12](../01/12.md) describes. You can indicate this in your translation if that would be helpful to your readers. Alternate translation: “Before the priest arranges the pieces, the one offering the sacrifice shall wash the innards and legs with water” +1:13 mf7x rc://*/ta/man/translate/translate-unknown וְ⁠הִקְטִ֣יר הַ⁠מִּזְבֵּ֔חָ⁠ה 1 The act of burning the offering in such a way that it rises as smoke depicts the sacrifice as going up to Yahweh in heaven, where he would then smell the smoke and be pleased. If it would be helpful to your readers, you could explain the significance of this action. Alternate translation: “and he shall cause everything to become smoke on the altar and ascend toward God in heaven” +1:13 hpef rc://*/ta/man/translate/figs-pronouns וְ⁠הִקְטִ֣יר הַ⁠מִּזְבֵּ֔חָ⁠ה 1 The pronoun **he** refers to **the priest**. If it would be helpful in your language, you could make this explicit. Alternate translation: “and that same priest shall cause them to become smoke on the altar” 1:14 kfag rc://*/ta/man/translate/figs-genericnoun מִן־הָ⁠ע֛וֹף & מִן־הַ⁠תֹּרִ֗ים א֛וֹ מִן־בְּנֵ֥י הַ⁠יּוֹנָ֖ה 1 The expressions **from the birds**, **from the turtledoves**, and **from the sons of the pigeon** do not refer to specific birds, that is, to a specific group of turtledoves or pigeons. Rather, these expressions describe any birds (that is, any turtledoves or pigeons) that an Israelite might own or be able to purchase for sacrifice. Express this in the way that would be most natural in your language. Alternate translation: “from his birds … from his turtledoves or from his pigeons” -1:14 c42w rc://*/ta/man/translate/figs-metonymy מִן־בְּנֵ֥י הַ⁠יּוֹנָ֖ה 1 The expression **sons of** describes a person or animal that shares the essential qualities of something. The author of Leviticus uses this phrase to describe a group of birds as **the sons of the pigeon** since they were birds that shared the essential qualities of that class of bird. If it would be helpful, you could use an equivalent idiom from your language or state the meaning plainly. Alternate translation: “from the pigeons” -1:15 sggt rc://*/ta/man/translate/translate-symaction וְ⁠הִקְטִ֖יר הַ⁠מִּזְבֵּ֑חָ⁠ה 1 The act of burning the offering in a way that causes smoke to rise is a symbolic act. It depicts the sacrifice as going to God in heaven. If it would be helpful to your readers, you could explain the significance of this action. Alternate translation: “and he shall cause everything to become smoke on the altar and ascend toward God in heaven” -1:15 kk8b rc://*/ta/man/translate/figs-pronouns וּ⁠מָלַק֙ אֶת־רֹאשׁ֔⁠וֹ 1 The pronoun **he** is ambiguous and could refer to either the worshiper or to **the priest**. However, because it is explicitly **the priest** who brings the sacrificial bird to the altar before it is sacrificed and prepared for burning, it is likely that throughout this verse and the next one, the pronoun **he** refers to the **the priest**. If it would be helpful in your language, you could make this explicit. Alternate translation: “and that same priest should twist off its head” -1:15 v06b rc://*/ta/man/translate/figs-pronouns וְ⁠הִקְטִ֖יר הַ⁠מִּזְבֵּ֑חָ⁠ה 1 As the previous note explains, the pronoun **he** refers to the priest. If this is unclear in your language, consider making the referent explicit. Alternate translation: “and that same priest shall cause everything to become smoke on the altar” -1:15 etrw rc://*/ta/man/translate/figs-explicit וְ⁠הִקְטִ֖יר הַ⁠מִּזְבֵּ֑חָ⁠ה 1 The object that is to be burned on the altar is not specified. However, because the blood has not yet been removed from the sacrificial bird and the burning of blood is expressly forbidden in Leviticus, it seems likely that the supplied pronoun **it** here refers to **the head** of the bird. If it would be clearer in your language, consider making this explicit. Alternate translation: “and he should cause the head that he removed to become smoke on the altar” -1:15 sur7 rc://*/ta/man/translate/figs-activepassive וְ⁠נִמְצָ֣ה דָמ֔⁠וֹ 1 If your language does not use the passive form in this way, you could state this in active form or in another way that is natural in your language. Alternate translation: “Then the priest should drain its blood” -1:16 x2cz rc://*/ta/man/translate/figs-pronouns וְ⁠הֵסִ֥יר 1 The pronoun **he** refers to **the priest**. If it would be helpful in your language, you could make this explicit. Alternate translation: “And the priest shall remove” +1:14 c42w rc://*/ta/man/translate/figs-idiom מִן־בְּנֵ֥י הַ⁠יּוֹנָ֖ה 1 The expression **sons of** describes a person or animal that shares the essential qualities of something. The author of Leviticus uses this phrase to describe a group of birds as **the sons of the pigeon** since they were birds that shared the essential qualities of that class of birds. If it would be helpful, you could use an equivalent idiom from your language or state the meaning plainly. Alternate translation: “from the pigeons” +1:15 sggt rc://*/ta/man/translate/translate-unknown וְ⁠הִקְטִ֖יר הַ⁠מִּזְבֵּ֑חָ⁠ה 1 The act of burning the offering in a way that causes smoke to rise depicts the sacrifice as going to God in heaven, where he would smell the smoke and be pleased. If it would be helpful to your readers, you could explain the significance of this action. Alternate translation: “and he shall cause it to become smoke on the altar and ascend toward God in heaven” +1:15 kk8b rc://*/ta/man/translate/writing-pronouns וּ⁠מָלַק֙ אֶת־רֹאשׁ֔⁠וֹ 1 The pronoun **he** is ambiguous and could refer to either the worshiper or **the priest**. However, because it is explicitly **the priest** who brings the bird to the altar before it is sacrificed and prepared for burning, it is likely that throughout this verse and the next one, the pronoun **he** refers to **the priest**. If it would be helpful in your language, you could make this explicit. Alternate translation: “and that same priest shall twist off its head” +1:15 v06b rc://*/ta/man/translate/writing-pronouns וְ⁠הִקְטִ֖יר הַ⁠מִּזְבֵּ֑חָ⁠ה 1 As the previous note explains, the pronoun **he** refers to the priest. If this is unclear in your language, consider making the referent explicit. Alternate translation: “and that same priest shall cause everything to become smoke on the altar” +1:15 etrw rc://*/ta/man/translate/figs-explicit וְ⁠הִקְטִ֖יר הַ⁠מִּזְבֵּ֑חָ⁠ה 1 The object that is to be burned on the altar is not specified. However, because the blood has not yet been removed from the bird and the burning of blood is expressly forbidden in Leviticus, it seems likely that the supplied pronoun **it** here refers to **the head** of the bird. If it would be clearer in your language, consider making this explicit. Alternate translation: “and he shall cause the head that he removed to become smoke on the altar” +1:15 sur7 rc://*/ta/man/translate/figs-activepassive וְ⁠נִמְצָ֣ה דָמ֔⁠וֹ 1 If your language does not use the passive form in this way, you could state this in active form or in another way that is natural in your language. Alternate translation: “Then the priest shall drain its blood” +1:16 x2cz rc://*/ta/man/translate/writing-pronouns וְ⁠הֵסִ֥יר 1 The pronoun **he** refers to **the priest**. If it would be helpful in your language, you could make this explicit. Alternate translation: “And the priest shall remove” 1:16 zqs8 rc://*/ta/man/translate/translate-unknown אֶת־ מֻרְאָת֖⁠וֹ 1 A **craw** is a pouch in a bird’s throat where pre-digested food is stored. If your language has its own term for this anatomical feature, consider using that word here. If not, you could use a general expression. Alternate translation: “the bird’s throat pouch” -1:16 x63v rc://*/ta/man/translate/figs-pronouns וְ⁠הִשְׁלִ֨יךְ אֹתָ֜⁠הּ 1 The pronoun **it** refers to the **craw**, but since the worshiper is supposed to **throw it beside the altar** along with the **feathers**, it may be more natural in your language to use the plural pronoun “them,” as modeled by the UST. -1:16 of8a rc://*/ta/man/translate/figs-pronouns וְ⁠הִשְׁלִ֨יךְ אֹתָ֜⁠הּ 1 The pronoun **he** is ambiguous, but appears to continue the action taken by **the priest**. If it would be helpful in your language, you could make this explicit. Alternate translation: “and the priest shall throw it” +1:16 x63v rc://*/ta/man/translate/writing-pronouns וְ⁠הִשְׁלִ֨יךְ אֹתָ֜⁠הּ 1 The word **it** refers to the **craw**, but since the worshiper is supposed to **throw it beside the altar** along with the **feathers**, it may be more natural in your language to use the plural pronoun “them,” as modeled by the UST. +1:16 of8a rc://*/ta/man/translate/writing-pronouns וְ⁠הִשְׁלִ֨יךְ אֹתָ֜⁠הּ 1 The word **he** is ambiguous, but appears to continue the action taken by **the priest**. If it would be helpful in your language, you could make this explicit. Alternate translation: “and the priest shall cast it” 1:16 zb2d rc://*/ta/man/translate/translate-unknown מְק֖וֹם הַ⁠דָּֽשֶׁן 1 The **place of the fatty ashes** is the specified spot where the priest would dump the ashes that had accumulated from previous sacrifices, along with the rendered fat from the altar. If your language has a technical term for such a place, consider using it here. If not, you could use a general expression. Alternate translation: “the spot where the ashes and the burnt fat are dumped” or “the location where the ashes and the burnt fat are dumped” -1:17 zxzv rc://*/ta/man/translate/figs-pronouns וְ⁠שִׁסַּ֨ע אֹת֣⁠וֹ 1 Given the action taken by the priest in 1:15 and 16, the pronoun **he** likely refers to **the priest**. If it would be helpful in your language, you could make this explicit. Alternate translation: “And the priest shall tear it open” +1:17 zxzv rc://*/ta/man/translate/figs-pronouns וְ⁠שִׁסַּ֨ע אֹת֣⁠וֹ 1 Given the action taken by the priest in [1:15-16](../01/15.md), the pronoun **he** likely refers to **the priest**. If it would be helpful in your language, you could make this explicit. Alternate translation: “And the priest shall tear it open” 1:17 ua00 rc://*/ta/man/translate/figs-pronouns לֹ֣א יַבְדִּיל֒ 1 The pronoun **he** is ambiguous but likely refers to **the priest**. If it would be helpful in your language, you could make this explicit. Alternate translation: “the priest shall not divide it” -1:17 bxu3 rc://*/ta/man/translate/translate-symaction וְ⁠הִקְטִ֨יר אֹת֤⁠וֹ הַ⁠כֹּהֵן֙ הַ⁠מִּזְבֵּ֔חָ⁠ה עַל־הָ⁠עֵצִ֖ים אֲשֶׁ֣ר עַל־הָ⁠אֵ֑שׁ 1 The act of burning the offering in a way that causes smoke to rise is a symbolic act. It depicts the sacrifice as going up to God in heaven. If it would be helpful to your readers, you could explain the significance of this action. Alternate translation: “And the priest shall cause everything to become smoke on the altar, on the wood that is on the fire, and ascend towards God in heaven” -1:17 y4aw rc://*/ta/man/translate/figs-metaphor רֵ֥יחַ נִיחֹ֖חַ לַ⁠יהוָֽה 1 The author of Leviticus describes Yahweh accepting the sacrifice, using the image of Yahweh enjoying the pleasant-smelling smoke that rises from the burnt offering. If it would be helpful in your language, consider expressing the same idea in another way. See how you translated this in [Leviticus 1:9](../01/09.md). +1:17 bxu3 rc://*/ta/man/translate/translate-unknown וְ⁠הִקְטִ֨יר אֹת֤⁠וֹ הַ⁠כֹּהֵן֙ הַ⁠מִּזְבֵּ֔חָ⁠ה עַל־הָ⁠עֵצִ֖ים אֲשֶׁ֣ר עַל־הָ⁠אֵ֑שׁ 1 See how you translated the similar expression in [1:9](../01/09.md). Alternate translation: “And the priest shall cause it to become smoke on the altar, on the wood that is on the fire, and ascend towards God in heaven” 2:intro t6wy 0 # Leviticus 2 General Notes\n\n## Structure and Formatting\n\nThis chapter gives instructions about how to make a grain offering. The **and** of 2:1 indicates that the instructions of Lev 1 are continuing. Yahweh continues telling Moses how the people should offer sacrifices. In outline form, the structure of the chapter can be displayed as follows: \n\n- 1) The Grain Offering (2:1–16)\n - I. Offerings of Raw Flour (2:1–3)\n - II. Offerings that are Baked, Pan-Fried, or Deep-Fried (2:4–10)\n - i. Baked (2:4)\n - ii. Pan-Fried on the Griddle (2:5–6)\n - iii. Deep-Fried in a Pan (2:7)\n - iv. Instruction for Offering (2:8–10)\n - III. Instructions regarding Leaven, Honey, and Salt (2:11–13)\n - i. Prohibition against burning leaven or honey (2:11–12)\n - ii. Prescription for including salt (2:13)\n - IV. Offerings of Grains (2:14–16)\n\n##Translation Issues in this Chapter\n### The number and person of pronouns\nIn the address to the Israelites, the author of Leviticus is known for abuptly switching the person, number, and occassionaly gender, of pronouns and verbal forms that refer to the person offering sacrifices. In chapter 1, it was suggested that any third-person singular pronouns that refer to the worshiper (and not to the priest) could be changed to second-person plural pronouns, based on the nature of the direct address and the presence of a second-person plural pronoun in [1:2](../01/02.md) and several times in the current chapter.\n\nThe pronouns referring to the worshiper switch person, gender, and number frequently. Verses 1–3 address the worshiper with a third-person singular pronoun. This swiches to the second-person, singular pronoun in 2:4–8. The worshiper is addressed in the third-person in verse 8, but verse 11 marks a shift to the second-person, this time in the plural. The plural pronouns continue throughout verses 11 and 12, but the author of Leviticus swtiches back to the second-person singular from verse 13 to the end of the chapter.\n\n1. Third-Person (2:1–3)\n- "...when a person [third-person, feminine singular] presents..." (2:1)\n- "...his [third-person, masculine singular] offering..." (2:1)\n- "...and he [third-person, masculine singular] shall pour ..." (2:1)\n- "...and he [third-person, masculine singular] shall put..." (2:1)\n- "...and he [third-person, masculine singular] shall bring..." (2:2)\n\n\n2. Second-Person (2:4–8)\n- "And if you [second-person, masculine singular] present..." (2:4)\n- "And if your [second-person, masculine singular] offering..." (2:5)\n- "Piece [second-person, singular imperative] it..." (2:6)\n- "...and you [second-person, masculine singular] shall pour..." (2:6)\n- "And if your [second-person, masculine singular] offering..." (2:7)\n- "And you [second-person, masculine singular] shall bring..." (2:8)\n\n\n3. Third-Person (2:8–10)\n- "And he [third-person, masculine singular] shall present..." (2:8)\n\n\n4. Second-Person (2:11–15)\n- "Any grain offering that you [second-person, masculine plural] present..." (2:11)\n- "...you [second-person, masculine plural] shall not cause to become smoke..." (2:11)\n- "You [second-person, masculine plural] shall present..." (2:12)\n- "...your [second-person, masculine singular] grain offerings..." (2:13)\n- "...you [second-person, masculine singular] shall salt..." (2:13)\n- "...you [second-person, masculine singular] shall not omit..." (2:13)\n- "...the covenant of your [second-person, masculine singular] God..." (2:13)\n- "...your [second-person, masculine singular] offerings..." (2:13)\n- "...you [second-person, masculine singular] shall present..." (2:13)\n- "And if you [second-person, masculine singular] present..." (2:14)\n- "...you [second-person, masculine singular] shall present..." (2:14)\n- "...your [second-person, masculine singular] first ripe grains..." (2:14)\n- "And you [second-person, masculine singular] shall put..." (2:15)\n- "...and you [second-person, masculine singular] shall place..." (2:15)\n\n## Special Concepts in this Chapter\nThis chapter introduces several key concepts that are relevant to proper translation, including the sacrifice of the **grain offering**, including the offering of **flour**, **oil**, and **incense**, the concept of the **memorial portion**, and the identification of **yeast** and **leaven**. \n\n### Grain offering\nThe **grain offering** was a specialized sacrifice consisting of an offering of harvest grain, usually wheat or barley. The grain offering sometimes accompanied the burnt offering (see [14:20](../14/20.md)), but it is unclear whether the grain offering provided atonement by itself, or whether it could only accomplish atonement when presented with the burnt offering or as a substitute for the purification offering for those who could not afford the animals required for that sacrifice (see [5:11–13](../05/11.md)). In any case, the grain offering could be offered ”dry“ (that is, not mixed with olive oil, see [7:10](../07/010.md)) or mixed with olive oil, or it could be baked in an oven or prepared in a griddle or pan. If the offering of grain was something baked in an oven, the prescribed offering consisted of a **loaf of unleavened bread** that had been made by kneading the flour with olive oil or a **wafer** that had been copiously covered in olive oil (see [2:4](../02/04.md)). Alternatively, grain offerings could be prepared by pan-frying the flour and olive oil on a **griddle** ([2:5](../02/05.md)) or deep-frying the flour and olive oil in a **pan** ([2:7](../02/07.md)). Furthermore, crushed portions of fresh grain that had been roasted with fire constituted an acceptable grain offer (see [2:14–16](../02/14.md)). A portion of the offering was crumbled and completely burned on the altar, resulting in pleasant-smelling smoke that rose to Yahweh in heaven. The remainder of the grain offering, however, belonged to the priests and the male descendants of Aaron for food (see [2:3, 10](../02/03.md) and [7:14–18](../07/14.md)). \n\n### Flour\nThe term translated **flour** in the ULT and **wheat flour** in the UST is the agricultural product made from the production of wheat grains (see [Exodus 29:2](../exod/29/02.md), and [2 Kings 7:16](../2kgs/07/16.md), where is it contrasted with barley). However, according to some rabbinic sources, the precise commodity referred to in this chapter and elsewhere in Leviticus is the large chunks of crushed grains that remain in the sieve after the grains have been dried, winnowed, and crushed. Since “flour” would connote the fine powder that falls through the sieve, what remains is more accurately called “grits” or “semolina” (see [1 Kings 5:2](../1kgs/05/02.md), where “grits” or “semolina” is contrasted with “flour”). However, since this culinary term is not present in many cultures, the term “flour” has been retained. We suggest that you use in your translation whatever word your language has to describe the large chunks of crushed grains that remain in the sieve after the grains have been dried, winnowed, and crushed. \n\n###Oil\nThe term translated **oil** in the ULT and **olive oil** in the UST refers to the agricultural product made from crushing large quantities of olives into a fine, smooth oil. This oil was used for cooking and baking (see [2:4–7](../02/04.md)) and for providing fuel for lanterns (see [Exod 35:8, 14–15](../exod/35/08.md)), but also retained symbolic importance as a way of anointing and dedicating sacred object (see [Genesis 28:18](../gen/28/18.md)), priests (see [Exodus 29:7](../exod/29/07.md) and [Leviticus 8:12, 30](../08/12.md) and [Leviticus 21:10](../21/10.md)), and kings (see [1 Samuel 10:1](../1sam/10/01.md) and [1 Sam 16:13](../1sam/16/13.md)). In this chapter, in addition to being present in most of the grain offerings, olive oil was presented with the grain offering in whatever form it took. \n\n###Incense\nScholarly sources suggest that the substance that was burned in ritual spaces for its fragrance was an expensive fragrant gum-resin tapped from three species of the Boswellia tree native only to southern Arabia (see Jer 6:20) and Somaliland. The burning of this substance was required with all grain offering, regardless of the manner of their preparation. Apparently, because both grain offerings and animal offerings provided a pleasing aroma to Yahweh, the addition of incense with the grain offering was to distinguish them from the animal sacrifices or burnt offerings (see chapter 1. Whereas the olive oil was to be poured all over the grain offerings, the incense was to be “placed” on top of it, apparently in a large lump. Then the raw flour (or other kind of grain offering) would be mixed together with the olive oil and the lump of incense in the priest’s hand as he took a large handful ([2:2](../02/02.md)). These ingredient would then be completely burned on the altar and converted into pleasant-smelling smoke, which, when it went up to Yahweh, would “please” Yahweh and so mark the completion of an acceptable sacrifice. \n\n###The memorial portion\nThe **memorial portion** of the grain offering refers to the portion that the priest designates will be burned completely on the altar as a sacrifice to Yahweh, as opposed to the portion which will remain over as food for the priests to eat. In the offering was raw flour, the priest would lift out a handful of the flour, mixed with olive oil, and all the incense that was place on it. If the offering was baked, pan-fried, or deep-fried, the priest would take a portion and crumble it on the altar. These portions that were designated to be burned on the altar constituted the **memorial protion** As such, this portion represented the entire offering by being completely burned on the altar. \n\n### Yeast and leaven\nIn Leviticus 2, the word **leaven** refers to a lump of dough made from flour and other common ingredients, usually salt and oil, that contains a live **leaven culture** as its raising agent in the form of wild, natural yeast. The term **yeast** refers to the microscopic organism consisting of single oval cells that reproduce by budding and are capable of converting sugar into alcohol and carbon dioxide. In the ancient world, **yeast** was a common household raising agent used in the baking of bread. However, because store-bought, commercial yeast in the form of a dried, deactivated culture that is routinely added to individual batches of dough is a modern invention, the ULT has chosen the less anachronistic term **leaven culture**. This term reflects the slow process of growing wild, naturally occurring yeast from a single, small batch of dough, forming a **leaven** that would be added to other larger batches of dough. The wild yeast in the **leaven** would multiply and fill the rest of the larger batch of dough until the entire batch was considered ”leavened.”\n\nIn Leviticus, grain offerings, whether baked or fried, that were made using **leaven** or included **leaven culture** were expressly forbidden to be burned on the altar, along with grain offerings made with honey. Instead, as Lev 2:12 expresses, grain offerings that included either **leaven culture** or **honey** could be offered as firstfruit offerings that were not burned on the altar. Eating or baking with **leaven** is proscribed during the events of the first Passover in Egypt before the Exodus and, specifically, during the annual festival of Unleavened Bread (See: [[rc://*/tw/dict/bible/kt/passover]]). Yahweh informs Moses that the practice of excluding **leaven** and **leaven culture** from one's diet should serve as a ”sign” and ”memorial” to the people of Israel that reminds them of God's mighty acts of salvation in the Exodus and encourages them to obey his commandements. (See Exodus 13:5-10). It should be noted that it was not always unlawful to eat food products made with **leaven** or **leaven culture**, but that the proscription only applied during special feasts and holidays associated with the Exodus. 2:1 dk2w rc://*/ta/man/translate/writing-poetry וְ⁠נֶ֗פֶשׁ כִּֽי־תַקְרִ֞יב קָרְבַּ֤ן מִנְחָה֙ לַֽ⁠יהוָ֔ה & קָרְבָּנ֑⁠וֹ 1 Here, a verb and its object come from the same root. The word **presents** translates a verb that is related to the noun translated **offering**. The repetition of related words adds emphasis to the statement. If your language can repeat words for emphasis, it would be appropriate to use that construction here in your translation. -2:1 c9yl rc://*/ta/man/translate/figs-123person וְ⁠נֶ֗פֶשׁ כִּֽי־תַקְרִ֞יב קָרְבַּ֤ן מִנְחָה֙ לַֽ⁠יהוָ֔ה & קָרְבָּנ֑⁠וֹ 1 As the General Introduction to Leviticus discusses, the book often speaks of the Israelites and to the Israelites in the third person, even though it is a direct address. Here and throughout the book, if it would be clearer in your language, you could use the second person in your translation. Alternate translation: “And when you bring a grain offering to Yahweh, your offering” +2:1 c9yl rc://*/ta/man/translate/figs-123person וְ⁠נֶ֗פֶשׁ כִּֽי־תַקְרִ֞יב קָרְבַּ֤ן מִנְחָה֙ לַֽ⁠יהוָ֔ה & קָרְבָּנ֑⁠וֹ 1 As the General Introduction to Leviticus discusses, the book often speaks of the Israelites and to the Israelites in the third person, even though it is a direct address. Here and throughout the book, if it would be clearer in your language, you could use the second person in your translation. 2:1 oa9h rc://*/ta/man/translate/figs-explicit וְ⁠נֶ֗פֶשׁ כִּֽי־תַקְרִ֞יב 1 The word translated as **a person** is feminine, but it has a generic sense that refers to any person who approaches the tent to make a sacrifice. Alternate translation: “And when one of you presents” or “And when someone presents” -2:1 djff rc://*/ta/man/translate/translate-unknown קָרְבַּ֤ן מִנְחָה֙ 1 The term translated **a grain offering** refers to a sacrifice that consists of grain products, usually dried wheat or barley. If your readers would not be familiar with this type of agricultural product, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “an offering of dried wheat or barley produce” -2:1 ucvp קָרְבָּנ֑⁠וֹ 1 Alternate translation: “your offering” -2:1 te9y rc://*/ta/man/translate/figs-declarative סֹ֖לֶת יִהְיֶ֣ה קָרְבָּנ֑⁠וֹ וְ⁠יָצַ֤ק עָלֶ֨י⁠הָ֙ שֶׁ֔מֶן וְ⁠נָתַ֥ן עָלֶ֖י⁠הָ לְבֹנָֽה׃ 1 As the General Introduction discusses, Leviticus often uses future statements to give instructions or commands. If it would be helpful in your language, here and throughout the book you could translate these future statements using command or instruction forms. Alternate translation: “his offering should be flour. And he should pour oil on it, and he should put incense on it” or, using the second person, “your offering should be flour. And you should pour oil on it, and you should put incense on it” +2:1 djff rc://*/ta/man/translate/translate-unknown קָרְבַּ֤ן מִנְחָה֙ 1 The expression **a grain offering** refers to a sacrifice that consists of grain products, usually dried wheat or barley. If your readers would not be familiar with this type of offering or this type of agricultural produce, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “an offering of dried wheat or barley produce” +2:1 te9y rc://*/ta/man/translate/figs-declarative סֹ֖לֶת יִהְיֶ֣ה קָרְבָּנ֑⁠וֹ וְ⁠יָצַ֤ק עָלֶ֨י⁠הָ֙ שֶׁ֔מֶן וְ⁠נָתַ֥ן עָלֶ֖י⁠הָ לְבֹנָֽה׃ 1 As the General Introduction discusses, Leviticus often uses future statements to give instructions or commands. If it would be helpful in your language, here and throughout the book you could translate these future statements using command or instruction forms. Alternate translation: “his offering should be flour. And he should pour oil on it, and he should put incense on it” 2:1 tf2u rc://*/ta/man/translate/translate-unknown סֹ֖לֶת 1 As the General Notes to this chapter discuss, the term translated **flour** refers to the food product made from grinding roasted and dried grains of wheat. Here, **flour** could mean: (1) the finely ground grain that falls through a sieve when sifted. Alternate translation: “fine wheat flour” or (2) the large lumps of crushed grain that remain on top of a sieve when sifted. Alternate translation: “wheat semolina” 2:1 hdh9 rc://*/ta/man/translate/translate-unknown שֶׁ֔מֶן 1 As the General Notes to this chapter discuss, **oil** here refers to the agricultural product made from pressing ripe olives. If your language has a specific word for this term, consider using it here. +2:1 v7wo rc://*/ta/man/translate/figs-idiom וְ⁠נָתַ֥ן עָלֶ֖י⁠הָ לְבֹנָֽה׃ 1 The expression **he shall give incense to it** is an idiom that means to place or put incense on top of the grain offering. If your language has a similar idiom, consider using it here. If not, consider using a generic expression. Alternate translation: “and he shall put incense on it” 2:1 x1p5 rc://*/ta/man/translate/translate-unknown לְבֹנָֽה 1 As the General Notes to this chapter discuss, the word **incense** refers to an expensive, fragrant gum resin tapped from specific trees. It would be routinely burned in ritual settings, such as grain offerings, for its fragrance. If your language has a word for this kind of religious item, consider using it here. Alternate translation: “a lump of frankincense” -2:2 b2x5 rc://*/ta/man/translate/figs-pronouns וֶֽ⁠הֱבִיאָ֗⁠הּ 1 The pronoun **it** refers to the grain offering, that is, the mixture of oil and wheat flour with the lump of incense, that [2:1](../02/01.md) describes. If it would be clearer in your language, consider making the referent explicit. Alternate translation: “And he shall bring the mixture of flour, oil, and incense” or, in the second person, “And you should bring the mixture of flour, oil, and incense” +2:2 b2x5 rc://*/ta/man/translate/writing-pronouns וֶֽ⁠הֱבִיאָ֗⁠הּ 1 The pronoun **it** refers to the grain offering, that is, the mixture of oil and wheat flour with the lump of incense, that [2:1](../02/01.md) describes. If it would be clearer in your language, consider making the referent explicit. Alternate translation: “And he shall bring the mixture of flour, oil, and incense” 2:2 fxgx rc://*/ta/man/translate/figs-metaphor בְּנֵ֣י אַהֲרֹן֮  1 See how you translated the same expression in [1:5](../01/05.md). Alternate translation: “the descendants of Aaron” 2:2 z8gn rc://*/ta/man/translate/writing-poetry וְ⁠קָמַ֨ץ מִ⁠שָּׁ֜ם מְלֹ֣א קֻמְצ֗⁠וֹ 1 Here, a verb and its object come from the same root. The word **grab** translates a verb that is related to the noun translated **handful**. The use of related words adds clarity to the statement. If your language can use related words for clarity and your language has comparable terms that you can use in your own translation, it would be appropriate to use that construction here. -2:2 ufqr rc://*/ta/man/translate/writing-pronouns וְ⁠קָמַ֨ץ 1 The pronoun **he** is ambiguous in the context and could refer either to **the priest** or the worshiper. However, based on the description in [2:9](../02/09.md), it is likely that **he** refers to **the priest**. If it would be helpful in your language, you could make this explicit. Alternate translation: “And the priest should grab” +2:2 ufqr rc://*/ta/man/translate/writing-pronouns וְ⁠קָמַ֨ץ 1 The pronoun **he** is ambiguous in the context and could refer either to **the priest** or the worshiper. However, based on the description in [2:9](../02/09.md), it is likely that **he** refers to **the priest**. If it would be helpful in your language, you could make this explicit. Alternate translation: “And the priest shall grab” 2:2 zyrv rc://*/ta/man/translate/writing-pronouns מִ⁠סָּלְתָּ⁠הּ֙ וּ⁠מִ⁠שַּׁמְנָ֔⁠הּ עַ֖ל כָּל־לְבֹנָתָ֑⁠הּ 1 The pronoun translated **its** refers to the grain offering that [2:1](../02/01.md) describes. If it would be clearer in your language, you could make the referent explicit. Alternate translation: “some of the flour and oil of the grain offering and all of the incense on it” -2:2 jwx6 rc://*/ta/man/translate/translate-symaction וְ⁠הִקְטִ֨יר הַ⁠כֹּהֵ֜ן אֶת־אַזְכָּרָתָ⁠הּ֙ הַ⁠מִּזְבֵּ֔חָ⁠ה 1 The act of burning the offering in a way that causes smoke to rise is a symbolic act. It depicts the sacrifice as going up to God in heaven. If it would be helpful to your readers, you could explain the significance of this action. Alternate translation: “And the priest shall cause the memorial portion to become smoke on the altar and ascend toward God in heaven” +2:2 jwx6 rc://*/ta/man/translate/translate-unknown וְ⁠הִקְטִ֨יר הַ⁠כֹּהֵ֜ן אֶת־אַזְכָּרָתָ⁠הּ֙ הַ⁠מִּזְבֵּ֔חָ⁠ה 1 See how you translated the similar expression in [1:9](../01/09.md). Alternate translation: “And the priest shall cause the memorial portion to become smoke on the altar and ascend toward God in heaven” 2:2 gdy0 rc://*/ta/man/translate/figs-pronouns אֶת־ אַזְכָּרָתָ⁠הּ֙ 1 The pronoun translated **its** refers to the grain offering that [2:1](../02/01.md) describes. If it would be clearer in your language, consider making the referent explicit. Alternate translation: “the memorial portion of the grain offering” 2:3 uf6q rc://*/ta/man/translate/figs-possession קֹ֥דֶשׁ קָֽדָשִׁ֖ים 1 Here, the phrase **a holy thing of holy things** uses the possessive form to describe an offering that should be considered even more holy than those offerings that are also called **holy**; it is set apart for the special use of the priests. If this form would not express the idea of unique holiness in your language, consider a more generic way to express this idea. Alternate translation: “a most holy offering” or “an exceptionally holy offering” -2:3 dtv0 rc://*/ta/man/translate/figs-possession מֵ⁠אִשֵּׁ֥י יְהוָֽה׃ס 1 In this possessive form, **Yahweh** is the object rather than the subject of **gifts**. That is, this does not mean gifts that Yahweh gives, it means gifts that are given to Yahweh. Alternative translation: “from the gifts that you present to Yahweh” +2:3 dtv0 rc://*/ta/man/translate/figs-possession מֵ⁠אִשֵּׁ֥י יְהוָֽה 1 In this possessive form, **Yahweh** is the object rather than the subject of **gifts**. That is, this does not mean gifts that Yahweh gives, it means gifts that are given to Yahweh. Alternative translation: “from the gifts that people offer to Yahweh” 2:4 ggpx rc://*/ta/man/translate/writing-poetry וְ⁠כִ֥י תַקְרִ֛ב קָרְבַּ֥ן מִנְחָ֖ה 1 See how you translated the similar expression in [1:2](../01/02.md) and [2:1](../02/01.md). 2:4 q954 rc://*/ta/man/translate/figs-123person תַקְרִ֛ב 1 As the General Notes to this chapter discuss, to this point the author of Leviticus has been using third-person singular pronouns. In this verse, the author of Leviticus starts using second-person singular pronouns. If you have been using the third-person pronouns and the switch to the second-person pronouns would not be natural in your language, you could continue to use the third-person pronouns in your translation. -2:4 q6ll rc://*/ta/man/translate/figs-activepassive מַאֲפֵ֣ה תַנּ֑וּר 1 The term **baked item** may seem like a passive verbal form that your language would not use. If so, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “an item that you baked in the oven” -2:4 i7vg rc://*/ta/man/translate/translate-unknown מַאֲפֵ֣ה תַנּ֑וּר 1 In the world of ancient Israel, an **oven** was a cylindrical object made of clay or clay. A wood fire was lit under or at the bottom portion of the oven, and the resulting heat would bake the dough inside. If your readers would not be familiar with what an oven is, you could use the name of a comparable object in your culture or you could use a general expression. -2:4 t9ee rc://*/ta/man/translate/figs-activepassive סֹ֣לֶת חַלּ֤וֹת מַצֹּת֙ בְּלוּלֹ֣ת בַּ⁠שֶּׁ֔מֶן וּ⁠רְקִיקֵ֥י מַצּ֖וֹת מְשֻׁחִ֥ים בַּ⁠שָּֽׁמֶן׃ס\n 1 If your language does not use the passive form in this way, you can state this in another way that is natural in your language. Alternate translation: “you should mix flour of unleavened loaves with oil or you should anoint unleavened wafers with oil” -2:4 jr21 rc://*/ta/man/translate/figs-possession סֹ֣לֶת חַלּ֤וֹת מַצֹּת֙ בְּלוּלֹ֣ת בַּ⁠שֶּׁ֔מֶן 1 This possessive form describes **flour** that has been kneaded and formed into **loaves** that, once baked, would consist of **unleavened bread**. If your language would not use a possessive form in this way, you could express the same meaning in another way. Alternative translation: “flour that you have mixed with oil and shaped into unleavened loaves” +2:4 q6ll rc://*/ta/man/translate/figs-activepassive מַאֲפֵ֣ה תַנּ֑וּר 1 The term **baked item** may seem like a passive verbal form that your language would not use. If so, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “an item that you baked in the oven” or, in the third person: “an item that a person baked in the oven” +2:4 i7vg rc://*/ta/man/translate/translate-unknown מַאֲפֵ֣ה תַנּ֑וּר 1 In the world of ancient Israel, an **oven** was a cylindrical object likely made of clay or rock. A wood fire was lit under or at the bottom portion of the oven, and the resulting heat would bake the dough inside. If your readers would not be familiar with what an oven is, you could use the name of a comparable object in your culture or you could use a general expression. +2:4 t9ee rc://*/ta/man/translate/figs-activepassive סֹ֣לֶת חַלּ֤וֹת מַצֹּת֙ בְּלוּלֹ֣ת בַּ⁠שֶּׁ֔מֶן וּ⁠רְקִיקֵ֥י מַצּ֖וֹת מְשֻׁחִ֥ים בַּ⁠שָּֽׁמֶן׃ס\n 1 If your language does not use the passive form in this way, you can state this in another way that is natural in your language. Alternate translation: “you shall mix flour of unleavened loaves with oil or you shall anoint unleavened wafers with oil” or, in the third person, “he shall mix flour of unleavened loaves with oil or he shall anoint unleavened wafers with oil” +2:4 jr21 rc://*/ta/man/translate/figs-possession סֹ֣לֶת חַלּ֤וֹת מַצֹּת֙ בְּלוּלֹ֣ת בַּ⁠שֶּׁ֔מֶן 1 This possessive form describes **flour** that has been kneaded and formed into **loaves** that, once baked, would consist of **unleavened bread**. If your language would not use a possessive form in this way, you could express the same meaning in another way. Alternative translation: “flour that you have mixed with oil and shaped into unleavened loaves” or, in the third person, “flour that he mixed with oil and shaped into unleavened loaves” 2:4 nj1d rc://*/ta/man/translate/translate-unknown וּ⁠רְקִיקֵ֥י מַצּ֖וֹת 1 This **wafer** was a thin, cracker-like cake made from wheat flour. If your language has a word for a breaded loaf of this kind, consider using it here. -2:5 ha7g rc://*/ta/man/translate/figs-ellipsis וְ⁠אִם־ מִנְחָ֥ה עַל־ הַֽ⁠מַּחֲבַ֖ת קָרְבָּנֶ֑⁠ךָ 1 The phrase **a grain offering on the griddle** leaves out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from the context if that would be clearer in your language. Alternate translation: “And if your offering is a grain offering that you have prepared on a griddle” +2:5 ha7g rc://*/ta/man/translate/figs-ellipsis וְ⁠אִם־ מִנְחָ֥ה עַל־ הַֽ⁠מַּחֲבַ֖ת קָרְבָּנֶ֑⁠ךָ 1 The phrase **a grain offering on the griddle** leaves out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from the context if that would be clearer in your language. Alternate translation: “And if your offering is a grain offering that you have prepared on a griddle” or, in the third person, “And if his offering is a grain offering that he has prepared on a griddle” 2:5 qg9n rc://*/ta/man/translate/translate-unknown הַֽ⁠מַּחֲבַ֖ת 1 This **griddle** was a thick but shallow plate made of either clay or metal that was placed over a fire. The dough was placed on the shallow plate; the heat from the fire would cook or lightly fry or toast the dough on top of the plate. If your readers would not be familiar with what a griddle is, in your translation, you could use the name of a comparable object in your culture, or you could use a general expression. -2:5 pk7f rc://*/ta/man/translate/figs-activepassive סֹ֛לֶת בְּלוּלָ֥ה בַ⁠שֶּׁ֖מֶן מַצָּ֥ה תִהְיֶֽה׃ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “you should mix flour with oil and then shape it into unleavened loaves” -2:6 jmbo rc://*/ta/man/translate/writing-poetry פָּת֤וֹת אֹתָ⁠הּ֙ פִּתִּ֔ים 1 Here, a verb and its object come from the same root. The word **piece** translates a verb that is related to the noun translated **pieces**. The use of related words adds clarity to the statement. If your language can repeat words for emphasis and your language has comparable terms that you can use in your own translation, it would be appropriate to use that construction here. +2:5 pk7f rc://*/ta/man/translate/figs-activepassive סֹ֛לֶת בְּלוּלָ֥ה בַ⁠שֶּׁ֖מֶן מַצָּ֥ה תִהְיֶֽה׃ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “you shall mix flour with oil and then shape it into unleavened loaves” or, in the third person “he shall mix flour with oil and then shape it into unleavened loaves” +2:6 jmbo rc://*/ta/man/translate/writing-poetry פָּת֤וֹת אֹתָ⁠הּ֙ פִּתִּ֔ים 1 Here, a verb and its object come from the same root. The word **piece** translates a verb that comes from the same root as the noun **pieces**. The use of related words adds clarity and emphasis to the statement. If your language can repeat words for emphasis and your language has comparable terms that you can use in your own translation, it would be appropriate to use that construction here. 2:6 bq8a rc://*/ta/man/translate/writing-pronouns פָּת֤וֹת אֹתָ⁠הּ֙ פִּתִּ֔ים 1 Here, the pronoun **it** refers to the grain offering, whether baked in an oven (see [2:4](../02/04.md)) or cooked on a griddle (see [2:5](../02/05.md)). It may be helpful to clarify this for your readers. Alternate translation: “Place either kind of grain offering into pieces” -2:7 b7fj rc://*/ta/man/translate/figs-ellipsis וְ⁠אִם־ מִנְחַ֥ת מַרְחֶ֖שֶׁת קָרְבָּנֶ֑⁠ךָ 1 The phrase **a grain offering of a pan** leaves out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from the context if it would be clearer in your language. Alternate translation: “a grain offering that you have prepared in a pan” +2:7 b7fj rc://*/ta/man/translate/figs-ellipsis וְ⁠אִם־ מִנְחַ֥ת מַרְחֶ֖שֶׁת קָרְבָּנֶ֑⁠ךָ 1 The phrase **a grain offering of a pan** leaves out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from the context if it would be clearer in your language. Alternate translation: “And if your offering is a grain offering that you have prepared in a pan” or, in the third person, “And if his offering is a grain offering that he has prepared in a pan” 2:7 l1pm rc://*/ta/man/translate/translate-unknown מַרְחֶ֖שֶׁת 1 The word **pan** refers to a plate of metal or clay with rounded edges, possibly with a lid. This plate was deeper than the **griddle** described in [2:5](../02/05.md), and, as a result, the dough was placed into the pan and cooked over a hot fire in the oil, resulting in something like deep-frying. If your readers would not be familiar with what a pan is, in your translation you could use the name of a comparable object in your culture, or you could use a general expression. -2:7 s232 rc://*/ta/man/translate/figs-activepassive סֹ֥לֶת בַּ⁠שֶּׁ֖מֶן תֵּעָשֶֽׂה 1 If your language does not use this passive form, you can state this in active form or in another way that is natural in your language. Alternate translation: “you should prepare flour with oil” -2:8 m5r9 rc://*/ta/man/translate/figs-metonymy וְ⁠הֵבֵאתָ֣ אֶת־הַ⁠מִּנְחָ֗ה אֲשֶׁ֧ר יֵעָשֶׂ֛ה מֵ⁠אֵ֖לֶּה לַ⁠יהוָ֑ה 1 The expression **to Yahweh** refers to bringing the sacrifice to the altar that was located at the entrance of the tent of meeting. Because of the altar's proximity to the inner tent of the tent of meeting where Yahweh lived among the Israelites, bringing the offering to the altar was tantamount to bringing it directly to Yahweh himself. If it would be clearer in your language, consider making this explicit. Alternate translation: “And you shall bring the grain offering that is made from these things to the altar that is located at the entrance to the tent of meeting, where Yahweh lives among the Israelites” -2:8 vy42 rc://*/ta/man/translate/figs-activepassive אֲשֶׁ֧ר יֵעָשֶׂ֛ה מֵ⁠אֵ֖לֶּה 1 If your language does not use this passive form, you can state this in active form or in another way that is natural in your language. Alternate translation: “that you made from these” +2:7 s232 rc://*/ta/man/translate/figs-activepassive סֹ֥לֶת בַּ⁠שֶּׁ֖מֶן תֵּעָשֶֽׂה 1 If your language does not use this passive form, you can state this in active form or in another way that is natural in your language. Alternate translation: “you should prepare flour with oil” or, in the third person, “he should prepare flour with oil” +2:8 m5r9 rc://*/ta/man/translate/figs-metonymy וְ⁠הֵבֵאתָ֣ אֶת־הַ⁠מִּנְחָ֗ה אֲשֶׁ֧ר יֵעָשֶׂ֛ה מֵ⁠אֵ֖לֶּה לַ⁠יהוָ֑ה 1 The expression **to Yahweh** refers to bringing the sacrifice to the altar that was located inside the tent of meeting. Because of the altar's proximity to the Holy of Holies where Yahweh lived among the Israelites, bringing the offering to the altar was considered bringing it directly to Yahweh himself. If it would be clearer in your language, consider making this explicit. Alternate translation: “And you shall bring the grain offering that is made from these things to the altar that is inside the tent of meeting, where Yahweh lives among the Israelites” or, in the third person, “And he shall bring the grain offering that is made from these things to the altar that is inside the tent of meeting, where Yahweh lives among the Israelites” +2:8 vy42 rc://*/ta/man/translate/figs-activepassive אֲשֶׁ֧ר יֵעָשֶׂ֛ה מֵ⁠אֵ֖לֶּה 1 If your language does not use this passive form, you can state this in active form or in another way that is natural in your language. Alternate translation: “that you made from these” or, in the third person, “that he made from these” 2:8 bcuy rc://*/ta/man/translate/figs-pronouns מֵ⁠אֵ֖לֶּה 1 The phrase **from these** could mean: (1) the ingredients described in [2:4-7](../02/04.md). Alternate translation: “from these ingredients” or (2) the methods described in [2:4-7](../02/04.md). Alternate translation: “in these ways” -2:8 j9l1 rc://*/ta/man/translate/figs-123person וְ⁠הִקְרִיבָ⁠הּ֙ 1 As the General Notes to this chapter discuss, at this point Leviticus switches from using second-person singular pronouns to using a third-person singular pronoun. If you have been using the second person in your translation and the switch to the third person would not be natural in your language, you could continue to use the second person here. Alternate translation: “And you shall present it” -2:9 ofof rc://*/ta/man/translate/translate-symaction וְ⁠הִקְטִ֖יר הַ⁠מִּזְבֵּ֑חָ⁠ה 1 See how you translated the similar expression in [1:9](../01/09.md) and [2:2](../02/02.md). Alternate translation: “and he should burn the memorial portion on the altar and cause it to become smoke and ascend toward God in heaven” +2:8 j9l1 rc://*/ta/man/translate/figs-123person וְ⁠הִקְרִיבָ⁠הּ֙ 1 As the General Notes to this chapter discuss, at this point Leviticus switches from using second-person singular pronouns to using a third-person singular pronoun. If you have been using the second person in your translation and the switch to the third person would not be natural in your language, you could continue to use the second person here. Alternatively, if you have been using third-person pronouns, you could continue to do so here. +2:9 ofof rc://*/ta/man/translate/translate-unknown וְ⁠הִקְטִ֖יר הַ⁠מִּזְבֵּ֑חָ⁠ה 1 See how you translated the similar expression in [1:9](../01/09.md). Alternate translation: “and he shall burn it on the altar and cause it to become smoke and ascend toward God in heaven” 2:10 d8iq rc://*/ta/man/translate/figs-possession קֹ֥דֶשׁ קָֽדָשִׁ֖ים 1 See how you translated this expression in [2:3](../02/03.md). Alternate translation: “a most holy offering” or “an exceptionally holy offering” -2:10 c6hv rc://*/ta/man/translate/figs-possession מֵ⁠אִשֵּׁ֥י יְהוָֽה 1 See how you translated this phrase in [2:3](../02/03.md). Alternative translation: “from the gifts that you present to Yahweh” -2:11 r3y3 rc://*/ta/man/translate/figs-activepassive כָּל־ הַ⁠מִּנְחָ֗ה אֲשֶׁ֤ר תַּקְרִ֨יבוּ֙ לַ⁠יהוָ֔ה לֹ֥א תֵעָשֶׂ֖ה חָמֵ֑ץ 1 If your language does not use this passive form, you can state this in active form or in another way that is natural in your language. Alternate translation: “Do not present to Yahweh any grain offering that you have made with leaven” -2:11 ldsh rc://*/ta/man/translate/translate-unknown חָמֵ֑ץ & שְׂאֹר֙ 1 As the General Notes to this chapter discuss, the word **leaven** refers to dough made from flour and other ingredients, usually salt and oil, that contains a live **leaven culture** as its raising agent in the form of wild, natural yeast. If your readers would not be familiar with leaven and leaven culture, in your translation you could use the names of comparable substances in your culture, or you could use general expressions. Alternate translation: “with yeast … yeast” or “with a raising agent … a raising agent” -2:11 gjrt rc://*/ta/man/translate/grammar-connect-logic-result כִּ֤י 1 The word translated **For** indicates that what follows is the reason or grounds for what came before. If it would be helpful to your readers, consider using a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation: “This is because” -2:11 n7g4 rc://*/ta/man/translate/figs-yousingular תַּקְרִ֨יבוּ֙ & לֹֽא־תַקְטִ֧ירוּ 1 As the General Notes to this chapter discuss, at this point Leviticus starts using second-person plural forms. Yahweh is speaking about everyone who will offer grain offerings at the altar located at the entrance to the tent of meeting. If you have been using second-person singular forms in your translation and the switch to the plural form would not be natural in your language, you could continue to use singular forms here. -2:11 dwkz rc://*/ta/man/translate/figs-pronouns מִמֶּ֛⁠נּוּ אִשֶּׁ֖ה לַֽ⁠יהוָֽה 1 Here, **it** refers to a **grain offering** that is designated to be burned on the offering as a sacrifice to Yahweh and, thus, will be considered a **gift** to Yahweh. If this is not clear in your language, consider making the referent of the pronoun explicit. Alternate translation: “from any grain offering that you present as a gift to Yahweh” +2:10 c6hv rc://*/ta/man/translate/figs-possession מֵ⁠אִשֵּׁ֥י יְהוָֽה 1 See how you translated this phrase in [2:3](../02/03.md). Alternative translation: “from the gifts that people offer to Yahweh” +2:11 r3y3 rc://*/ta/man/translate/figs-activepassive כָּל־ הַ⁠מִּנְחָ֗ה אֲשֶׁ֤ר תַּקְרִ֨יבוּ֙ לַ⁠יהוָ֔ה לֹ֥א תֵעָשֶׂ֖ה חָמֵ֑ץ 1 If your language does not use this passive form, you can state this in active form or in another way that is natural in your language. Alternate translation: “Do not present to Yahweh any grain offering that you have made with leaven” or, in the third person, “He shall not present to Yahweh any grain offering that he has made with leaven” +2:11 n7g4 rc://*/ta/man/translate/figs-yousingular תַּקְרִ֨יבוּ֙ & לֹֽא־תַקְטִ֧ירוּ 1 As the General Notes to this chapter discuss, at this point Leviticus starts using second-person plural forms. Yahweh is speaking about everyone who will offer grain offerings at the altar located at the entrance to the tent of meeting. If you have been using second-person singular forms in your translation and the switch to the plural form would not be natural in your language, you could continue to use singular forms here. Alternatively, if you have been using third-person forms, you could continue to do so throughout this chapter. +2:11 ldsh rc://*/ta/man/translate/translate-unknown חָמֵ֑ץ & שְׂאֹר֙ 1 As the General Notes to this chapter discuss, the word **leaven** refers to a combination of flour and water (and sometimes salt or oil) that contains a live **leaven culture** as its raising agent in the form of wild, natural yeast. If your readers would not be familiar with leaven or leaven culture, in your translation you could use the names of comparable substances in your culture, or you could use general expressions. Alternate translation: “with yeast … yeast” or “with a natural raising agent … natural raising agent” +2:11 gjrt rc://*/ta/man/translate/grammar-connect-logic-result כִּ֤י 1 The word translated **for** indicates that what follows is the reason or grounds for what came before. If it would be helpful to your readers, consider using a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation, with a period before: “For this reason” +2:11 dwkz rc://*/ta/man/translate/figs-pronouns מִמֶּ֛⁠נּוּ אִשֶּׁ֖ה לַֽ⁠יהוָֽה 1 Here, **it** refers to a **grain offering** that is designated to be burned on the offering as a sacrifice to Yahweh and, thus, will be considered a **gift** to Yahweh. If this is not clear in your language, consider making the referent of the pronoun explicit. Alternate translation: “from such a grain offering that you present as a gift to Yahweh” or, in the third person, “from such a grain offering that people present as a gift to Yahweh” 2:12 mmz0 rc://*/ta/man/translate/writing-poetry קָרְבַּ֥ן רֵאשִׁ֛ית תַּקְרִ֥יבוּ אֹתָ֖⁠ם לַ⁠יהוָ֑ה 1 See how you translated the similar expression in [1:2](../01/02.md), possibly using a verb and a noun that come from the same root in your language. -2:12 b9d5 rc://*/ta/man/translate/writing-pronouns תַּקְרִ֥יבוּ אֹתָ֖⁠ם 1 The pronoun **them** refers to grain offerings that are prepared with leaven or honey, as described in [2:11](../02/11.md). Alternate translation: “You may offer grain offerings made with leaven or honey” +2:12 b9d5 rc://*/ta/man/translate/writing-pronouns תַּקְרִ֥יבוּ אֹתָ֖⁠ם 1 The pronoun **them** refers to grain offerings that are prepared with leaven or honey, as described in [2:11](../02/11.md). Alternate translation: “You may offer grain offerings made with leaven or honey” or, in the third person, “Anyone may offer grain offerings made with leaven or honey” 2:12 ko94 rc://*/ta/man/translate/translate-unknown קָרְבַּ֥ן רֵאשִׁ֛ית 1 The expression **offering of first things** refers to a grain offering that consists of the best produce of the first harvest of a particular crop. If your language and culture have a word for this concept, consider using it here, or consider using a general term. -2:12 s2hf rc://*/ta/man/translate/translate-symaction וְ⁠אֶל־הַ⁠מִּזְבֵּ֥חַ לֹא־יַעֲל֖וּ לְ⁠רֵ֥יחַ נִיחֹֽחַ׃ 1 When Leviticus says of grain offerings that contain leaven or honey, **on the altar they will not go up**, it means that the Israelites should not give them to the priests to burn on the altar in a way that causes smoke from *the altar** to go up to Yahweh in heaven. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “but the priests should not burn them on the altar in a way that causes them to become smoke and go up to Yahweh as a pleasant smell” -2:13 ekv0 rc://*/ta/man/translate/figs-reduplication בַּ⁠מֶּ֣לַח תִּמְלָח֒ 1 Here, a verb and its object come from the same root. The phrase **you shall salt** translates a verb that is related to the noun translated **salt**. The repetition of related words adds emphasis to the statement. If your language can repeat words for emphasis and your language has comparable terms that you can use in your own translation, it would be appropriate to use that construction here in your translation. -2:13 gjig rc://*/ta/man/translate/figs-yousingular תִּמְלָח֒ 1 As the General Notes to this chapter discuss, Leviticus uses second-person singular forms in this verse and for the rest of the chapter. If you have been using second-person plural forms in your translation and switching to singular forms would not be natural in your language, you could continue to use plural forms in your translation. -2:13 hl5q rc://*/ta/man/translate/figs-explicit מֶ֚לַח בְּרִ֣ית אֱלֹהֶ֔י⁠ךָ 1 When Leviticus speaks of **the salt of the covenant of your God**, given the parallel expression **covenant of salt** in [Numbers 18:19](../num/18/19.md), the implication seems to be that the use of **salt** on grain offerings should remind the Israelites of God’s **covenant**, likely because of salt’s association with preservation and, by extension, permanence. You can indicate this in your translation if that would be helpful to your readers. Alternate translation: “the salt that preserves food and so should remind you of the binding and permanent nature of God’s covenant with you” -2:14 lg2j rc://*/ta/man/translate/translate-unknown מִנְחַ֥ת בִּכּוּרִ֖ים & אֵ֖ת מִנְחַ֥ת בִּכּוּרֶֽי⁠ךָ׃ 1 A **grain offering of first ripe grains** was a sacrificial offering that consisted of the first harvest of ripened grains, whether wheat or barley. If your language and culture have a term for this portion of the harvest, consider using it here. If not, you could use a general expression. The UST models one way to do that. +2:12 s2hf rc://*/ta/man/translate/translate-unknown וְ⁠אֶל־הַ⁠מִּזְבֵּ֥חַ לֹא־יַעֲל֖וּ לְ⁠רֵ֥יחַ נִיחֹֽחַ׃ 1 When Leviticus says of grain offerings that contain leaven or honey, **on the altar they will not go up**, it means that the Israelites should not give them to the priests to burn on the altar in a way that causes smoke from **the altar** to go up to Yahweh in heaven. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “but the priests shall not burn them on the altar in a way that causes them to become smoke and go up to Yahweh in heaven as a pleasant smell” +2:13 ekv0 rc://*/ta/man/translate/writing-poetry בַּ⁠מֶּ֣לַח תִּמְלָח֒ 1 Here, a verb and its object come from the same root. The phrase **you shall salt** translates a verb that is related to the noun translated **salt**. The repetition of related words adds emphasis to the statement. If your language can repeat words for emphasis and your language has comparable terms that you can use in your own translation, it would be appropriate to use that construction here in your translation. +2:13 gjig rc://*/ta/man/translate/figs-yousingular תִּמְלָח֒ 1 As the General Notes to this chapter discuss, Leviticus uses second-person singular forms in this verse and for the rest of the chapter. If you have been using second-person plural forms in your translation and switching to singular forms would not be natural in your language, you could continue to use plural forms in your translation. Alternatively, if you have been using third-person forms throughout, you could consider using these forms in your translation. +2:13 hl5q rc://*/ta/man/translate/figs-explicit מֶ֚לַח בְּרִ֣ית אֱלֹהֶ֔י⁠ךָ 1 When Leviticus speaks of **the salt of the covenant of your God**, given the parallel expression **covenant of salt** in [Numbers 18:19](../num/18/19.md), the implication seems to be that the use of **salt** on grain offerings should remind the Israelites of Yahweh's **covenant**, likely because of salt’s association with preservation and, by extension, permanence. You can indicate this in your translation if that would be helpful to your readers. Alternate translation: “the salt that preserves food and so should remind you of the binding and permanent nature of God’s covenant with you” +2:14 lg2j rc://*/ta/man/translate/translate-unknown מִנְחַ֥ת בִּכּוּרִ֖ים & אֵ֖ת מִנְחַ֥ת בִּכּוּרֶֽי⁠ךָ׃ 1 A **grain offering of first ripe grains** was an offering that consisted of the first harvest of ripened grains, whether wheat or barley. If your language and culture have a term for this portion of the harvest, consider using it here. If not, you could use a general expression. The UST models one way to do that. 2:14 hq1w rc://*/ta/man/translate/figs-activepassive אָבִ֞יב קָל֤וּי בָּ⁠אֵשׁ֙ 1 If your language does not use this passive form, you can state this in another way that is natural in your language. Alternate translation: “a tender ear that you have roasted over a fire” 2:14 b2l4 rc://*/ta/man/translate/translate-unknown אָבִ֞יב 1 Here, **a tender ear** refers to an intermediate stage, between fruitless stalks and fully ripened ears, in the growth of wheat or barley grain. If your culture and language have a word for this stage of grain ripening, consider using it here. -2:14 xgvx rc://*/ta/man/translate/translate-unknown גֶּ֣רֶשׂ 1 Here, **crushed grain** refers to harvest grain, whether wheat or barley, that has been roughly crushed into large lumps. Alternate translation: “groats” +2:14 xgvx rc://*/ta/man/translate/translate-unknown גֶּ֣רֶשׂ כַּרְמֶ֔ל 1 Here, **crushed grain** refers to harvest grain, whether wheat or barley, that has been roughly crushed into large lumps. If your culture and language have a word for this stage of grain ripening, consider using it here. If not, consider using a generic expression. Alternate translation: “groats of a ripe ear” 2:14 tzyl rc://*/ta/man/translate/translate-unknown כַּרְמֶ֔ל 1 Here, **a ripe ear** refers to the freshly ripened ear of wheat or barley grain. If your culture and language has a word for this stage of grain ripening, consider using it here. +2:15 jaa3 rc://*/ta/man/translate/figs-idiom וְ⁠נָתַתָּ֤ עָלֶ֨י⁠הָ֙ שֶׁ֔מֶן 1 The expression **you shall give oil on it** is an idiom that means to put oil on top of the grain offering. If your language has a similar idiom, consider using it here. If not, consider using a generic expression. Alternate translation: “And you shall put oil on top of it” 2:16 ok9p rc://*/ta/man/translate/translate-symaction וְ⁠הִקְטִ֨יר הַ⁠כֹּהֵ֜ן אֶת־אַזְכָּרָתָ֗⁠הּ 1 See how you translated the similar expression in [1:2](../01/02.md) and [2:2](../02/02.md). Alternate translation: “And the priest shall cause the memorial portion to become smoke on the altar and ascend towards God in heaven” -2:16 xy46 מִ⁠גִּרְשָׂ⁠הּ֙ 1 See how you translated this word in [2:14](../02/14.md). +2:16 xy46 rc://*/ta/man/translate/translate-unknown מִ⁠גִּרְשָׂ⁠הּ֙ 1 See how you translated this word in [2:14](../02/14.md). 3:intro ur1s 0 #Leviticus 3 General Notes\n\n##Structure and Formatting\n\nThis chapter gives instructions about how to offer a **peace offering**. In a similar fashion to Leviticus 1, here Yahweh provides options for sacrifices of peace offerings consisting of a bovine, whether male or female (3:1–5), or a flock animal, whether a lamb (3:6–11) or a goat (3:12–16). The chapter ends with an “enduring statute,” applicable to any Israelite, regardless of age or location. This statute entails the proscription of consuming any fat or blood (3:17). In outline form, the structure of chapter 3 is as follows: \n\n\n- 1) The Peace Offering (3:1–17)\n - I. Offering a bovine (3:1–5)\n - II. Offering a flock animal (3:6–16)\n - i. a sheep (3:6–11)\n - ii. a goat (3:12–16)\n - The proscription against eating blood or fat (3:17)\n\n##Special Concepts in this Chapter\n\n###The peace offering \nThe **peace offering**, sometimes called the "restitution offering" or the "fellowship offering," CONTINUE!!\n\n- can everyone eat the peace offering?\n- what is the relationship of the peace offering to the wave offering? (cf. 7:28–34)\n- mention the thanksgiving peace offering (7:11–15), which accompanied bread and animal sacrifices, votive peace offerings and the freewill peace offerings (7:16–21). \n\n###Fat\nIn ancient times, the fat of an animal was considered the best part of the animal to eat. Therefore, the fat portions of a sacrifice belonged to Yahweh and were to be offered on the fire and converted into pleasant-smelling smoke that rose to Yahweh in heaven. The fat portions and internal organs that were to be removed for burning that are referred to in this chapter include:\n\n- 1) For bovine, sheep and goats:\n* the **fat covering the innards**, that is, the caul fat that covers all of the internal organs (see [3:3, 9, 14](../03/09.md))\n* the **fat that is on the innards**, that is, the visceral fat that is directly connected to the internal organs (see [3:3, 9, 14](../03/09.md))\n* the fat that is connected to the **two kidneys** (see [3:4, 10, 15](../03/09.md))\n* the **two kidneys** themselves (see [3:4, 10, 15](../03/09.md))\n* the **lobe on the liver**, that is, one of the four bunches of liver tissue on the animal's liver (see [3:4, 10, 15](../03/09.md))\n* the **liver** itself (see [3:4, 10, 15](../03/09.md))\n\n-2) For sheep only, in addition to the portions listed above:\n* the entirety of the **fat** of the sheep (see [3:9](../03/09.md))\n* the **fatty tail**, that is, the portion of fat attached to the short tail of the sheep, which was to be removed in one piece near the end of the spine (see [3:9](../03/09.md))\n\nThese portions of fat were to be carefully removed by the person offering the sacrifice and presented to the priest to be burned on the altar. \n\n###Sprinkling blood\nThe symbolic action of **splashing** or "sprinkling” the blood of the animal on the **the altar** is frequent in animal sacrifices in Leviticus. The blood, being the life of the animal (see [17:11](../17/11.md)), was given by God to purify ritually and to remove sin. In this chapter, the blood acts as a ritual detergent with the special ability to cleanse people, sacred objects, and sacred spaces from the impurity generated by sin. As such, it was splashed on the sides of the altar in a symbolic act that removed the impurities of sin.\n\n###Consuming blood or fat\nLeviticus 3:17 prohibits any Israelite, regardless of age or location, from eating any fat or blood of any animal. Because the blood contained "the life" of the animal, it had the special ability to cleanse people, sacred objects, or sacred space from the impurity caused by sin. As such, Yahweh forbid the eating of any animal blood (see ([7:26–27](../07/26.md), ([17:10–14](../17/10.md), and ([19:26](../19/26.md)). While the reason for forbidding the consumption of fat is not given in this chapter, it is presumed that these choice portions of rich fat were especially coveted and so belonged exclusively to Yahweh. -3:1 c260 rc://*/ta/man/translate/translate-unknown שְׁלָמִ֖ים 1 As the general introduction to this chapter discusses, a **peace offering** is a sacrifice that was intended to promote friendship and fellowship either between an individual and God or between two individuals or parties. As [7:11–21](../07/11.md) describes, peace offerings could take a variety of forms, including as an offering of thanksgiving for God’s generosity or deliverance, or as an auxiliary to the fulfillment of a vow. 3:1 ausb rc://*/ta/man/translate/writing-poetry קָרְבָּנ֑⁠וֹ & ה֣וּא מַקְרִ֔יב & יַקְרִיבֶ֖⁠נּוּ 1 For this and similar expressions throughout this chapter, see how you translated the expression in [1:2](../01/02.md). -3:1 c4u7 rc://*/ta/man/translate/figs-123person קָרְבָּנ֑⁠וֹ & ה֣וּא מַקְרִ֔יב & יַקְרִיבֶ֖⁠נּוּ 1 As the General Introduction to Leviticus discusses, the book often speaks of the Israelites and to the Israelites in the third person, even though it is a direct address. Here and throughout the book, if it would be clearer in your language, you could use the second person in your translation. Alternate translation: “your offering … you are presenting … you shall present it” -3:1 xipk rc://*/ta/man/translate/translate-unknown אִ֤ם מִן־הַ⁠בָּקָר֙ ה֣וּא מַקְרִ֔יב אִם־זָכָר֙ אִם־נְקֵבָ֔ה 1 The word translated **cattle** refers a group of bovines—whether cows, bulls, or oxen. If your readers would not be familiar with these animals, you could use a general expression in your translation. Alternate translation: “if he is presenting from his cows, whether male or female” +3:1 c4u7 rc://*/ta/man/translate/figs-123person קָרְבָּנ֑⁠וֹ & ה֣וּא מַקְרִ֔יב & יַקְרִיבֶ֖⁠נּוּ 1 As the General Introduction to Leviticus discusses, the book often speaks of the Israelites and to the Israelites in the third person, even though it is a direct address. Here and throughout the book, if it would be clearer in your language, you could use the second person in your translation. Alternatively, if you have been using third-person forms throughout, consider continuing to do so here. Alternate translation: “your offering … you are presenting … you shall present it” +3:1 c260 rc://*/ta/man/translate/translate-unknown שְׁלָמִ֖ים 1 As the general introduction to this chapter discusses, a **peace offering** is a sacrifice that was intended to promote friendship and fellowship either between an individual and God or between two individuals or parties. As [7:11–21](../07/11.md) describes, peace offerings could take a variety of forms, including as an offering of thanksgiving for God’s generosity or deliverance, or as an auxiliary to the fulfillment of a vow. +3:1 xipk rc://*/ta/man/translate/translate-unknown אִ֤ם מִן־הַ⁠בָּקָר֙ ה֣וּא מַקְרִ֔יב אִם־זָכָר֙ אִם־נְקֵבָ֔ה 1 The word translated **cattle** refers to a group of bovines—whether cows, bulls, or oxen. If your readers would not be familiar with these animals, you could use a general expression in your translation. Alternate translation: “if he is presenting from his bovines, whether male or female” 3:1 cxo9 rc://*/ta/man/translate/figs-genericnoun מִן־הַ⁠בָּקָר֙ 1 The phrase **from the cattle** does not refer to a specific group of animals. It describes any groups of bovines that an Israelite might own. Express this in the way that would be most natural in your language. Alternate translation: “from the bovines that he owns” -3:1 qet0 rc://*/ta/man/translate/figs-explicit תָּמִ֥ים יַקְרִיבֶ֖⁠נּוּ 1 As the General Introduction to Leviticus discusses, the word **perfect** here refers to a male or female bovine that is completely healthy and an exemplary representative of its species. Alternate translation: “he should offer an unblemished bovine” or “he should offer a bovine without blemish” or, using the second-person, “you should offer an unblemished bovine” -3:1 vh99 rc://*/ta/man/translate/figs-metaphor יַקְרִיבֶ֖⁠נּוּ לִ⁠פְנֵ֥י יְהוָֽה 1 See how you translated the expression **to the face of Yahweh** in [1:5](../01/05.md). Alternate translation: “he shall present it in the presence of Yahweh” or “he should present it within the sacred precincts of the tent of meeting, where Yahweh is” -3:2 lluf rc://*/ta/man/translate/writing-pronouns וְ⁠סָמַ֤ךְ יָד⁠וֹ֙ עַל־רֹ֣אשׁ קָרְבָּנ֔⁠וֹ וּ⁠שְׁחָט֕⁠וֹ פֶּ֖תַח אֹ֣הֶל מוֹעֵ֑ד 1 Here and throughout this chapter, the word **he** refers to the worshiper and not to the priest. If it would be helpful in your language, consider making this explicit, or continue using the second-person pronouns throughout. Alternate translation: “And the one offering the sacrifice shall lay his hand on the head of his offering, and that individual shall slaughter it at the entrance of the tent of meeting” or, using the second person, “And you shall lay your hand on the head of your offering, and you shall slaughter it at the entrance of the tent of meeting” +3:1 qet0 rc://*/ta/man/translate/figs-explicit תָּמִ֥ים יַקְרִיבֶ֖⁠נּוּ 1 As the General Introduction to Leviticus discusses, the word **perfect** here refers to a male or female bovine that is completely healthy and an exemplary representative of its species. Alternate translation: “he should offer an unblemished bovine” or “he should offer a bovine without blemish” +3:1 vh99 rc://*/ta/man/translate/figs-metonymy יַקְרִיבֶ֖⁠נּוּ לִ⁠פְנֵ֥י יְהוָֽה 1 See how you translated the expression **to the face of Yahweh** in [1:5](../01/05.md). Alternate translation: “he shall present it in the presence of Yahweh” or “he shall present it within the sacred precincts of the tent of meeting, where Yahweh is” +3:2 lluf rc://*/ta/man/translate/writing-pronouns וְ⁠סָמַ֤ךְ יָד⁠וֹ֙ עַל־רֹ֣אשׁ קָרְבָּנ֔⁠וֹ וּ⁠שְׁחָט֕⁠וֹ פֶּ֖תַח אֹ֣הֶל מוֹעֵ֑ד 1 Here and throughout this chapter, the word **he** refers to the worshiper and not to the priest. If it would be helpful in your language, consider making this explicit. Alternate translation: “And the one offering the sacrifice shall lay his hand on the head of his offering, and that individual shall slaughter it at the entrance of the tent of meeting” 3:2 wq58 rc://*/ta/man/translate/translate-symaction וְ⁠סָמַ֤ךְ יָד⁠וֹ֙ עַל־רֹ֣אשׁ קָרְבָּנ֔⁠וֹ 1 This is a symbolic action that identifies the person with the animal he is offering. The implication seems to be that the person is ritually placing his sins on the sacrificial animal so that God will forgive the sins when the animal is sacrificed. If it would be helpful to your readers, consider making this explicit. Alternate translation: “And he shall lay his hand on the head of his offering in order to place his sins on the animal, that they may be removed from him” -3:2 p8xf rc://*/ta/man/translate/translate-symaction וְ⁠זָרְק֡וּ בְּנֵי֩ אַהֲרֹ֨ן הַ⁠כֹּהֲנִ֧ים אֶת־הַ⁠דָּ֛ם עַל־הַ⁠מִּזְבֵּ֖חַ סָבִֽיב׃ 1 As in [1:5](../01/05.md), splashing **the blood** of the animal on the **the altar** is a symbolic action. The blood, being the life of the animal (see [17:11](../17/11.md)), was given by God to purify ritually and to remove sin. Here, the blood is splashed on the sides of the altar to keep it free from sin. If this would not be clear to your readers, you could explain the significance of this action in the text or in a footnote here and in subsequent instances in the book. Alternate translation: “And the sons of Aaron, the priests, shall splash the blood all around on the holy altar in order to keep the altar clean from sin” -3:2 tf9p rc://*/ta/man/translate/figs-explicit וְ⁠זָרְק֡וּ בְּנֵי֩ אַהֲרֹ֨ן הַ⁠כֹּהֲנִ֧ים אֶת־ הַ⁠דָּ֛ם 1 It is implied that **the priests** would catch **the blood** in a bowl as it drained out of the bovine. Then they would bring the bowl with the blood in it and present it to Yahweh at the altar. If this would not be clear in your language, you could supply this information, here and in later instances in the book. Alternative translation: “And after catching the blood as it drains from the bovine you have killed, the sons of Aaron, the priests, shall splatter the blood” +3:2 p8xf rc://*/ta/man/translate/translate-unknown וְ⁠זָרְק֡וּ בְּנֵי֩ אַהֲרֹ֨ן הַ⁠כֹּהֲנִ֧ים אֶת־הַ⁠דָּ֛ם עַל־הַ⁠מִּזְבֵּ֖חַ סָבִֽיב׃ 1 As in [1:5](../01/05.md), splashing **the blood** of the animal on **the altar** is a ritual action. The blood, being the life of the animal (see [17:11](../17/11.md)), was given by God to purify ritually and to remove sin. Here, the blood is splashed on the sides of the altar to keep it free from sin. If this would not be clear to your readers, you could explain the significance of this action in the text or in a footnote here and in subsequent instances in the book. If your language has a specific word for applying liquids in a religious context, consider using that word here. Alternate translation: “And the sons of Aaron, the priests, shall splash the blood all around on the holy altar in order to keep the altar clean from sin” +3:2 tf9p rc://*/ta/man/translate/figs-explicit וְ⁠זָרְק֡וּ בְּנֵי֩ אַהֲרֹ֨ן הַ⁠כֹּהֲנִ֧ים אֶת־ הַ⁠דָּ֛ם 1 It is implied that **the priests** would catch **the blood** in a bowl as it drained out of the bovine. Then they would bring the bowl with the blood in it and present it to Yahweh at the altar. If this would not be clear in your language, you could supply this information, here and in later instances in the book. Alternative translation: “And after catching the blood as it drains from the bovine, the sons of Aaron, the priests, shall splash the blood” 3:2 fyko rc://*/ta/man/translate/figs-metaphor בְּנֵי֩ אַהֲרֹ֨ן הַ⁠כֹּהֲנִ֧ים 1 See how you translated the similar expression in [1:5](../01/05.md). Alternate translation: “the descendants of Aaron, who are priests” 3:3 u5fg rc://*/ta/man/translate/translate-unknown אֶת־הַ⁠חֵ֨לֶב֙ הַֽ⁠מְכַסֶּ֣ה אֶת־הַ⁠קֶּ֔רֶב 1 Here, **the fat covering the innards** refers to caul fat, or the thin, lacy membrane that surrounds the internal organs of some animals, such as cows, sheep, and pigs. If your language has a word for this portion of fat, consider using it here. If not, consider using a general term. 3:3 t5ou rc://*/ta/man/translate/translate-unknown וְ⁠אֵת֙ כָּל־הַ⁠חֵ֔לֶב אֲשֶׁ֖ר עַל־הַ⁠קֶּֽרֶב׃ 1 Here, **all the fat that is on the innards** refers to visceral fat, or the fat accumulated within the abdominal wall, which surrounds internal organs such as the stomach, intestines, and liver of animals. If your language has a word for this portion of fat, consider using it here. If not, consider using a general term. 3:4 z37a rc://*/ta/man/translate/translate-unknown וְ⁠אֶת־הַ⁠חֵ֨לֶב֙ אֲשֶׁ֣ר עֲלֵ⁠הֶ֔ן אֲשֶׁ֖ר עַל־הַ⁠כְּסָלִ֑ים 1 Here, **the fat that is on them that is near the loins** refers to suet, that is, the hard, lumpy fat that surrounds the kidneys and liver of sheep, goats, and bovines. If your language has a word for this portion of fat, consider using it here. If not, consider using a general term. Alternate translation: “and the leaf lard that is accumulated on the loins” 3:4 p1xl rc://*/ta/man/translate/translate-unknown הַ⁠כְּסָלִ֑ים 1 Here, the word **loins** refers to that part of a animal’s muscles that resides between the upper part of the hipbone and the last of the false ribs on either side of the backbone. If your language has a word for this choice portion of meat, consider using it here. If not, consider using a general term. 3:4 gs74 rc://*/ta/man/translate/translate-unknown הַ⁠יֹּתֶ֨רֶת֙ עַל־ הַ⁠כָּבֵ֔ד 1 The **the lobe on the liver** refers to one of the four curved portions of the liver. Although which of the four lobes of the liver is left unspecified, in the ancient world, the liver’s lobe was considered a delicacy and the choice part of the liver. If your language has a word for this choice portion of meat, consider using it here. If not, consider using a general term. Alternate translation: “the choice part of the liver” -3:4 augf rc://*/ta/man/translate/writing-pronouns עַל־הַ⁠כְּלָי֖וֹת יְסִירֶֽ⁠נָּה 1 Here, **it** refers to **the lobe** of **the liver**. If it would be helpful, consider making this explicit. Alternate translation: “he should remove the lobe of the liver with the kidneys,” or, using the second person, “you shall remove the lobe of the liver with the kidneys” +3:4 augf rc://*/ta/man/translate/writing-pronouns עַל־הַ⁠כְּלָי֖וֹת יְסִירֶֽ⁠נָּה 1 Here, **it** refers to **the lobe** of **the liver**. If it would be helpful, consider making this explicit. Alternate translation: “he shall remove the lobe of the liver with the kidneys” 3:5 t26a rc://*/ta/man/translate/writing-pronouns וְ⁠הִקְטִ֨ירוּ אֹת֤⁠וֹ בְנֵֽי־אַהֲרֹן֙ הַ⁠מִּזְבֵּ֔חָ⁠ה 1 Although the word **it** here is singular, it refers to all the portions of fat and the internal organs that were described in [3:3–4](../03/03.md). If it would be helpful, consider using a plural pronoun as [3:16](../03/16.md) does, or making the referents explicit, as the UST models. Alternate translation: “And the sons of Aaron shall cause them to become smoke on the altar” -3:5 sbr2 rc://*/ta/man/translate/translate-symaction וְ⁠הִקְטִ֨ירוּ אֹת֤⁠וֹ בְנֵֽי־אַהֲרֹן֙ הַ⁠מִּזְבֵּ֔חָ⁠ה 1 See how you translated the similar expression in [1:9](../01/09.md). Alternate translation: “And the sons of Aaron shall cause it to become smoke on the altar and ascend towards God in heaven” +3:5 sbr2 rc://*/ta/man/translate/translate-unknown וְ⁠הִקְטִ֨ירוּ אֹת֤⁠וֹ בְנֵֽי־אַהֲרֹן֙ הַ⁠מִּזְבֵּ֔חָ⁠ה 1 See how you translated the similar expression in [1:9](../01/09.md). 3:6 uz3z rc://*/ta/man/translate/writing-poetry קָרְבָּנ֛⁠וֹ & יַקְרִיבֶֽ⁠נּוּ 1 See how you translated the similar expressions in [1:2](../01/02.md). 3:6 tm7a rc://*/ta/man/translate/translate-unknown שְׁלָמִ֖ים 1 See how you translated this term in [3:1](../03/01.md). 3:6 g1co rc://*/ta/man/translate/figs-genericnoun מִן־הַ⁠צֹּ֧אן 1 See how you translated this expression in [1:10](../01/10.md). -3:6 pfsm rc://*/ta/man/translate/figs-genericnoun מִן־הַ⁠צֹּ֧אן 1 The expression **the flock** does not refer to a specific groups of animals. Rather, it describe any groups of sheep or goats that an Israelite might own. Express this in the way that would be most natural in your language. Alternate translation: “from the sheep or goats that he owns” +3:6 pfsm rc://*/ta/man/translate/figs-genericnoun מִן־הַ⁠צֹּ֧אן 1 The expression **the flock** does not refer to a specific group of animals. Rather, it describes any groups of sheep or goats that an Israelite might own. Express this in the way that would be most natural in your language. Alternate translation: “is from the sheep or goats that he owns” 3:6 eign rc://*/ta/man/translate/figs-explicit תָּמִ֖ים 1 See how you translated this term in [1:3](../01/03.md). 3:7 dcyq rc://*/ta/man/translate/writing-poetry הֽוּא־מַקְרִ֖יב אֶת־קָרְבָּנ֑⁠וֹ וְ⁠הִקְרִ֥יב אֹת֖⁠וֹ 1 See how you handled the emphatic use of a verb and a related noun in [1:2](../01/02.md). Specifically, see how you translated the similar form of this expression in [3:1](../03/01.md). -3:7 vda3 rc://*/ta/man/translate/figs-metaphor לִ⁠פְנֵ֥י יְהוָֽה 1 See how you translated the expression **to the face of Yahweh** in [1:5](../01/05.md). +3:7 vda3 rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֥י יְהוָֽה 1 See how you translated the expression **to the face of Yahweh** in [1:5](../01/05.md). 3:8 j6nx rc://*/ta/man/translate/translate-symaction וְ⁠סָמַ֤ךְ אֶת־ יָד⁠וֹ֙ עַל־ רֹ֣אשׁ 1 This is a symbolic action. See how you translated this phrase in [1:4](../01/04.md). 3:8 zpyt rc://*/ta/man/translate/figs-idiom לִ⁠פְנֵ֖י אֹ֣הֶל מוֹעֵ֑ד 1 Here, **to the face of the tent of meeting** is an idiom that means “before the tent of meeting” and is synonymous with the expression “at the entrance of the tent of meeting” (see [3:2](../03/02.md)). If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “before the tent of meeting” or “in front of the tent of meeting” -3:8 kp5e rc://*/ta/man/translate/translate-symaction וְ֠⁠זָרְקוּ בְּנֵ֨י אַהֲרֹ֧ן אֶת־דָּמ֛⁠וֹ עַל־הַ⁠מִּזְבֵּ֖חַ סָבִֽיב׃ 1 As in [3:2](../03/02.md), splashing **the blood** of the animal on the **the altar** is a symbolic action. See how you translated this phrase in [1:5](../01/05.md). +3:8 kp5e rc://*/ta/man/translate/translate-unknown וְ֠⁠זָרְקוּ בְּנֵ֨י אַהֲרֹ֧ן אֶת־דָּמ֛⁠וֹ עַל־הַ⁠מִּזְבֵּ֖חַ סָבִֽיב׃ 1 As in [3:2](../03/02.md), splashing **the blood** of the animal on the **the altar** is a ritual action. See how you translated this phrase in [1:5](../01/05.md). 3:8 grd8 rc://*/ta/man/translate/figs-explicit וְ֠⁠זָרְקוּ בְּנֵ֨י אַהֲרֹ֧ן אֶת־ דָּמ֛⁠וֹ 1 As in [3:2](../03/02.md), it is implied that **the priests** would catch **the blood** in a bowl as it drained out of the animal. Then they would bring the bowl with the blood in it and present it to Yahweh at the altar. See how you handled this implied information in [1:5](../01/05.md). 3:8 ausr rc://*/ta/man/translate/figs-metaphor בְּנֵ֨י אַהֲרֹ֧ן 1 See how you translated this description of the priests in [1:5](../01/05.md). -3:9 c2bm rc://*/ta/man/translate/writing-pronouns וְ⁠הִקְרִ֨יב 1 The word **he** refers to the worshiper and not to the priests. If it would be helpful in your language, consider making this explicit. Alternate translation: “And … the one offering the sacrifice shall present” or, using the second-person, “And … you should present” -3:9 e5hx rc://*/ta/man/translate/writing-pronouns חֶלְבּ⁠וֹ֙ 1 Here, **its** refers to the lamb described in [3:7-8](../03/07.md). If it would be helpful, consider making this explicit. Alternate translation: “the fat of the lamb that you have sacrificed” +3:9 c2bm rc://*/ta/man/translate/writing-pronouns וְ⁠הִקְרִ֨יב מִ⁠זֶּ֣בַח הַ⁠שְּׁלָמִים֮ 1 The word **he** refers to the worshiper and not to the priests. If it would be helpful in your language, consider making this explicit. Alternate translation: “And from the sacrifice of the peace offerings, the one offering the sacrifice shall present” +3:9 e5hx rc://*/ta/man/translate/writing-pronouns חֶלְבּ⁠וֹ֙ 1 Here, **its** refers to the lamb described in [3:7-8](../03/07.md). If it would be helpful, consider making this explicit. Alternate translation: “the fat of the lamb that he sacrificed” 3:9 j687 rc://*/ta/man/translate/translate-unknown הָ⁠אַלְיָ֣ה תְמִימָ֔ה 1 Here, the **fatty tail** refers to the fat that accumulates in the hind parts of a sheep on both sides of its tail and on the first few vertebrae of the tail. If your language has a special term for this portion of fat, consider using it here. If not, consider using a generic phrase, as the UST models. 3:9 q1kt rc://*/ta/man/translate/translate-unknown וְ⁠אֶת־הַ⁠חֵ֨לֶב֙ הַֽ⁠מְכַסֶּ֣ה אֶת־הַ⁠קֶּ֔רֶב 1 See how you translated this expression in [3:3](../03/03.md). 3:9 on7o rc://*/ta/man/translate/translate-unknown וְ⁠אֵת֙ כָּל־הַ⁠חֵ֔לֶב אֲשֶׁ֖ר עַל־הַ⁠קֶּֽרֶב׃\n 1 See how you translated this expression in [3:3](../03/03.md). 3:10 v2hz rc://*/ta/man/translate/translate-unknown וְ⁠אֶת־ הַ⁠חֵ֨לֶב֙ אֲשֶׁ֣ר עֲלֵ⁠הֶ֔ן אֲשֶׁ֖ר עַל־ הַ⁠כְּסָלִ֑ים וְ⁠אֶת־ הַ⁠יֹּתֶ֨רֶת֙ עַל־ הַ⁠כָּבֵ֔ד\n 1 See how you translated these terms in [3:4](../03/04.md). -3:11 sm2s rc://*/ta/man/translate/translate-symaction וְ⁠הִקְטִיר֥⁠וֹ הַ⁠כֹּהֵ֖ן הַ⁠מִּזְבֵּ֑חָ⁠ה 1 See how you translated the similar expression in [1:9](../01/09.md). Alternate translation: “And the priest shall burn it on the altar and cause it to become smoke and ascend toward God in heaven” -3:11 eron rc://*/ta/man/translate/writing-pronouns וְ⁠הִקְטִיר֥⁠וֹ הַ⁠כֹּהֵ֖ן הַ⁠מִּזְבֵּ֑חָ⁠ה 1 Although the word **it** here is singular, that pronoun refers to all the portions of fat and the internal organs that were described in [3:3–4](../03/03.md). If it would be helpful, consider using a plural pronoun as [3:16](../03/16.md) does, or making this explicit, as the UST models. Alternate translation: “And the priest shall cause them to become smoke on the altar” -3:11 w7se rc://*/ta/man/translate/figs-explicit לֶ֥חֶם אִשֶּׁ֖ה לַ⁠יהוָֽה 1 Here, the phrase **food of a gift to Yahweh** uses the possessive form to describe a **gift to Yahweh** that consists of edible **food**. This does not mean that Yahweh eats the food, but only that the offering to Yahweh takes the form of food. If it would be helpful, consider making this more explicit. Alternate translation: “food that you have offered to Yahweh as a gift” or “a gift to Yahweh that consists of food” +3:11 sm2s rc://*/ta/man/translate/translate-unknown וְ⁠הִקְטִיר֥⁠וֹ הַ⁠כֹּהֵ֖ן הַ⁠מִּזְבֵּ֑חָ⁠ה 1 See how you translated the similar expression in [1:9](../01/09.md). +3:11 eron rc://*/ta/man/translate/writing-pronouns וְ⁠הִקְטִיר֥⁠וֹ הַ⁠כֹּהֵ֖ן הַ⁠מִּזְבֵּ֑חָ⁠ה 1 Although the word **it** here is singular, it refers to all the portions of fat and the internal organs that were described in [3:3–4](../03/03.md). If it would be helpful, consider using a plural pronoun as [3:16](../03/16.md) does, or making this explicit, as the UST models. Alternate translation: “And the priest shall cause them to become smoke on the altar” +3:11 w7se rc://*/ta/man/translate/figs-explicit לֶ֥חֶם אִשֶּׁ֖ה לַ⁠יהוָֽה 1 Here, the phrase **food of a gift to Yahweh** uses the possessive form to describe a **gift to Yahweh** that consists of edible **food**. This does not mean that Yahweh eats the food, but only that the offering to Yahweh takes the form of food. If it would be helpful, consider making this more explicit. Alternate translation: “food that is offered to Yahweh as a gift” or “a gift to Yahweh that consists of food” 3:12 satb rc://*/ta/man/translate/writing-poetry קָרְבָּנ֑⁠וֹ וְ⁠הִקְרִיב֖⁠וֹ 1 See how you translated the similar expressions in [1:2](../01/02.md). -3:12 blm6 rc://*/ta/man/translate/figs-metaphor לִ⁠פְנֵ֥י יְהוָֽה 1 See how you translated this expression in [1:5](../01/05.md). +3:12 blm6 rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֥י יְהוָֽה 1 See how you translated this expression in [1:5](../01/05.md). 3:13 a245 rc://*/ta/man/translate/translate-symaction וְ⁠סָמַ֤ךְ אֶת־ יָד⁠וֹ֙ עַל־ רֹאשׁ֔⁠וֹ 1 See how you translated this symbolic action in [1:4](../01/04.md). 3:13 ec0k rc://*/ta/man/translate/figs-idiom לִ⁠פְנֵ֖י אֹ֣הֶל מוֹעֵ֑ד 1 See how you translated this expression in [3:8](../03/08.md). -3:13 shc1 rc://*/ta/man/translate/figs-explicit וְ֠⁠זָרְקוּ בְּנֵ֨י אַהֲרֹ֧ן אֶת־ דָּמ֛⁠וֹ 1 As in [1:5](../01/05.md), it is implied that **the priests** would catch **the blood** in a bowl as it drained out of the animal. Then they would bring the bowl with the blood in it and present it to Yahweh at the altar. See how you translated this phrase in [1:5](../01/05.md). +3:13 shc1 rc://*/ta/man/translate/figs-explicit וְ֠⁠זָרְקוּ בְּנֵ֨י אַהֲרֹ֧ן אֶת־ דָּמ֛⁠וֹ 1 It is implied that **the priests** would catch **the blood** in a bowl as it drained out of the animal. Then they would bring the bowl with the blood in it and present it to Yahweh at the altar. See how you translated this phrase in [1:5](../01/05.md). 3:13 rkkp rc://*/ta/man/translate/figs-metaphor בְּנֵ֨י אַהֲרֹ֧ן 1 See how you translated this description of the priests in [1:5](../01/05.md). -3:14 j58j rc://*/ta/man/translate/writing-pronouns וְ⁠הִקְרִ֤יב 1 The word **he** refers to the worshiper and not to the priests. If it would be helpful in your language, consider making this explicit. Alternate translation: “And…the one offering the sacrifice shall present” or, using the second-person, “And … you should present” +3:14 j58j rc://*/ta/man/translate/writing-pronouns וְ⁠הִקְרִ֤יב מִמֶּ֨⁠נּוּ֙ 1 The word **he** refers to the worshiper and not to the priests. If it would be helpful in your language, consider making this explicit. Alternate translation: “And from it, the one offering the sacrifice shall present” 3:14 weip rc://*/ta/man/translate/translate-unknown אֶת־הַ⁠חֵ֨לֶב֙ הַֽ⁠מְכַסֶּ֣ה אֶת־הַ⁠קֶּ֔רֶב וְ⁠אֵת֙ כָּל־הַ⁠חֵ֔לֶב אֲשֶׁ֖ר עַל־הַ⁠קֶּֽרֶב 1 See how you translated these terms in [3:3](../03/03.md). 3:15 s33p rc://*/ta/man/translate/translate-unknown וְ⁠אֶת־הַ⁠חֵ֨לֶב֙ אֲשֶׁ֣ר עֲלֵ⁠הֶ֔ן אֲשֶׁ֖ר עַל־הַ⁠כְּסָלִ֑ים וְ⁠אֶת־הַ⁠יֹּתֶ֨רֶת֙ עַל־הַ⁠כָּבֵ֔ד 1 See how you translated these terms in [3:4](../03/04.md). -3:16 hj5b rc://*/ta/man/translate/translate-symaction וְ⁠הִקְטִירָ֥⁠ם הַ⁠כֹּהֵ֖ן הַ⁠מִּזְבֵּ֑חָ⁠ה 1 See how you translated the similar expression in [1:9](../01/09.md). Alternate translation: “And the priest should burn them on the altar and cause it to become smoke and ascend toward God in heaven” +3:16 hj5b rc://*/ta/man/translate/translate-unknown וְ⁠הִקְטִירָ֥⁠ם הַ⁠כֹּהֵ֖ן הַ⁠מִּזְבֵּ֑חָ⁠ה 1 See how you translated the similar expression in [1:9](../01/09.md). 3:16 c52y rc://*/ta/man/translate/figs-explicit לֶ֤חֶם אִשֶּׁה֙ 1 See how you translated this expression in [3:11](../03/11.md). -3:17 d5fs rc://*/ta/man/translate/figs-ellipsis חֻקַּ֤ת עוֹלָם֙ לְ⁠דֹרֹ֣תֵי⁠כֶ֔ם בְּ⁠כֹ֖ל מֽוֹשְׁבֹתֵי⁠כֶ֑ם 1 The expression **An enduring statute for your generations in all your dwelling places** leaves out some of the words that in many languages a sentence would need in order to be complete. It implies that the Israelites should always obey this commandment wherever they live. You could supply these words from the context if it would be clearer in your language. Alternate translation: “You should always obey this statute for all your generations and in all your dwelling places” -3:17 viwv rc://*/ta/man/translate/figs-yousingular לְ⁠דֹרֹ֣תֵי⁠כֶ֔ם בְּ⁠כֹ֖ל מֽוֹשְׁבֹתֵי⁠כֶ֑ם 1 In this verse, the word **your** is plural. Yahweh is speaking about everyone who will offer sacrifices, regardless of age or location. If you have been using second-person singular forms in your translation and the switch to the plural form would not be natural in your language, you could continue to use singular forms here. +3:17 d5fs rc://*/ta/man/translate/figs-ellipsis חֻקַּ֤ת עוֹלָם֙ לְ⁠דֹרֹ֣תֵי⁠כֶ֔ם בְּ⁠כֹ֖ל מֽוֹשְׁבֹתֵי⁠כֶ֑ם 1 The expression **An enduring statute for your generations in all your dwelling places** leaves out some of the words that in many languages a sentence would need in order to be complete. It implies that every Israelite should always obey this commandment wherever they live. You could supply these words from the context if it would be clearer in your language. Alternate translation: “No matter where they live, every generation should always obey this statute” +3:17 viwv rc://*/ta/man/translate/figs-yousingular לְ⁠דֹרֹ֣תֵי⁠כֶ֔ם בְּ⁠כֹ֖ל מֽוֹשְׁבֹתֵי⁠כֶ֑ם 1 In this verse, the words **your** and **you** are plural. Yahweh is speaking about everyone who will offer sacrifices, regardless of age or location. If you have been using second-person singular forms in your translation and the switch to the plural form would not be natural in your language, you could continue to use singular forms here. Alternatively, if you have been using third-person forms throughout this chapter, consider using whatever form would be clearest in your language. 3:17 q2wd וְ⁠כָל־ דָּ֖ם 1 Alternate translation: “or consume any blood” 4:intro wrl4 0 #Leviticus 4 General Notes\n\n##Structure and Formatting\nThis chapter begins with a new introduction that continues the narrative framing at the beginning of the book. As such, Leviticus 4:1–5:13 should be taken as a discrete unit, continuing on from Leviticus 1–3.\n\nThis chapter gives instructions on how to offer a sacrifice for unintentional sins, called a **purification offering** because of its ability to purify the sacred space and sacred objects that are dedicated to Yahweh from the impurities generated by unintentional sin. The structure of the chapter offers can be mapped out as follows:\n\n\n- 1) The Purification Offering (4:1–5:13)\n - I. Unintentional Sins (4:1–35)\n - i. scenario #1: The High Priest (4:3–12)\n - ii. scenario #2: The Community (4:13–21)\n - iii. scenario #3: A Leader (4:22–26)\n - iv. scenario #4: An Individual (4:27–35)\n\nThe chapter addresses four hypothetical situations where this kind of sacrifice is needed:\n\n- 1) the high priest unintentionally sins (4:3–12)\n- 2) the whole community unintentionally sins (4:13–21)\n- 3) a leader in the community unintentionally sins (4:22–26)\n- 4) an ordinary individual unintentionally sins (4:27–35)\n - that individual offers a goat (4:27–31)\n - that individual offers a sheep (4:32–35)\n\nAs in Leviticus 1, the instructions offer a detailed outline of the procedure for the sacrifice. The instructed steps include:\n\n- 1) presenting a perfect animal to the priest (4:3, 14)\n - for the high priest, a young bull (4:3)\n - for the community, a young bull (4:13)\n - for the leader, a male goat (4:23)\n - for the individual, a male goat (4:28) or a female sheep (4:32)\n- 2) bringing the animal to the tent of meeting (4:4, 14, 23, 28, 32)\n- 3) laying hands on the animal (4:4, 15, 24, 29, 33)\n- 4) killing the animal (4:4, 15, 24, 29, 33)\n- 5) bringing the blood into the tent of meeting (4:5, 16)\n- 6) sprinkling the blood seven times before Yahweh towards the curtain (4:6, 17)\n- 7) putting some blood on each of the four horns of an altar (4:7, 18, 25, 30, 34)\n - for the high priest and the community, the blood is applied to the horns of the incense altar (4:7, 18)\n - for the leader and the individual, the blood is applied to the horns of the burnt-offering altar (4:25, 30, 34)\n- 8) pouring the rest of the blood out on the base of the burnt-offering altar (4:8, 18, 25, 30, 34)\n- 9) properly butchering the animal into the fat portions (4:9–10, 19–20, 26, 31, 35)\n- 10) burning the fat portions and creating the pleasant-smelling smoke (4:10, 19–20, 26, 31, 35)\n- 11) bringing the rest of the sacrificed animal portions outside the camp to burn them (4:11–12, 21)\n\n##Special Concepts in this Chapter\n\n###Unintentional sins\n[INSERT TEXT] \n\n###Guilt\n[INSERT TEXT] \n\n###Sprinkling Blood\n[INSERT TEXT] \n\n\n###The various altars and the sacred curtain\n\n###Disposing of the portions of the sacrifice that are not burned\n[INSERT TEXT] 4:1 ymeo rc://*/ta/man/translate/writing-quotations לֵּ⁠אמֹֽר 1 The word translated **saying** introduces a direct quotation. In your translation, consider ways in which you might introduce this quotation naturally in your language. -4:1-2 vi29 rc://*/ta/man/translate/figs-quotesinquotes לֵּ⁠אמֹֽר & דַּבֵּ֞ר אֶל־בְּנֵ֣י יִשְׂרָאֵ֘ל לֵ⁠אמֹר֒ 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. It may be helpful to begin a new sentence here. Alternate translation: “He told Moses to speak to the sons of Israel, saying” +4:1-2 vi29 rc://*/ta/man/translate/figs-quotesinquotes לֵּ⁠אמֹֽר & דַּבֵּ֞ר אֶל־בְּנֵ֣י יִשְׂרָאֵ֘ל לֵ⁠אמֹר֒ 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. It may be helpful to begin a new sentence here. Alternate translation, with a period before: “He told Moses to tell the sons of Israel” 4:2 gdkg rc://*/ta/man/translate/figs-metaphor בְּנֵ֣י יִשְׂרָאֵ֘ל 1 This expression speaks of the people of Israel in the time of Moses as if they were literally the **sons of Israel**. It means that they are the physical and spiritual descendants of Jacob, whose name God changed to Israel. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “the descendants of Israel” 4:2 skxw rc://*/ta/man/translate/figs-gendernotations בְּנֵ֣י יִשְׂרָאֵ֘ל 1 Although the word translated **sons** is masculine and plural, it has a generic sense that applies to both men and women. In your translation, you may wish to use a term that is clearly inclusive of men and women. Alternate translation: “the people of Israel” 4:2 hgnv rc://*/ta/man/translate/writing-quotations לֵ⁠אמֹר֒ 1 The word translated **saying** introduces a direct quotation. In your translation, consider ways in which you might introduce this quotation naturally in your language. -4:2 wdps rc://*/ta/man/translate/figs-gendernotations נֶ֗פֶשׁ כִּֽי־תֶחֱטָ֤א 1 Although the words translated **A person** and **he** are feminine, they have a generic sense that refers to any person who approaches the tent to make a sacrifice. As the General Introduction to this chapter suggests, the people of Israel are here referred to by using a generic feminine noun, which intentionally balances the use of the generic masculine noun in [1:2](../01/02.md). If your language has a generic word for an individual that is grammatically feminine, consider using it here, or use a generic noun. Alternate translation: “When any person offers” or “When someone offers” -4:2 lnfi rc://*/ta/man/translate/figs-explicit כִּֽי־תֶחֱטָ֤א בִ⁠שְׁגָגָה֙ מִ⁠כֹּל֙ מִצְוֺ֣ת יְהוָ֔ה אֲשֶׁ֖ר לֹ֣א תֵעָשֶׂ֑ינָה 1 The expression **which shall not be done** could refer to: (1) **the commands of Yahweh**, that is, to commandments that proscribe certain actions or behaviors. Alternate translation: “when she sins by mistake from all the commands of Yahweh that say what you should not do” or (2) the act of sinning against God by violating any of **the commands of Yahweh**. Alternate translation: “when she sins by mistake from all the commands of Yahweh, which is something that you should not do” +4:2 wdps rc://*/ta/man/translate/figs-gendernotations נֶ֗פֶשׁ כִּֽי־תֶחֱטָ֤א 1 Although the word translated **A person** is feminine, it has a generic sense that refers to any person who approaches the tent to make a sacrifice. As the General Introduction to this chapter suggests, the people of Israel are here referred to by using a generic feminine noun, which intentionally balances the use of the generic masculine noun in [1:2](../01/02.md). If your language has a generic word for an individual that is grammatically feminine, consider using it here, or use a generic noun. Alternate translation: “When any person offers” or “When someone offers” +4:2 lnfi rc://*/ta/man/translate/figs-explicit כִּֽי־תֶחֱטָ֤א בִ⁠שְׁגָגָה֙ מִ⁠כֹּל֙ מִצְוֺ֣ת יְהוָ֔ה אֲשֶׁ֖ר לֹ֣א תֵעָשֶׂ֑ינָה 1 The expression **which shall not be done** could refer to: (1) **the commands of Yahweh**, that is, to commandments that proscribe certain actions or behaviors. Alternate translation: “when he sins by mistake from all the commands of Yahweh that say what you should not do” or (2) the act of sinning against God by violating any of **the commands of Yahweh**. Alternate translation: “when he sins by mistake from all the commands of Yahweh, which is something that you should not do” 4:2 yyyi rc://*/ta/man/translate/figs-explicit כִּֽי־תֶחֱטָ֤א בִ⁠שְׁגָגָה֙ מִ⁠כֹּל֙ מִצְוֺ֣ת יְהוָ֔ה 1 The expression **sins by mistake from any of the commands of Yahweh** could refer to: (1) doing wrong against God by mistakenly not doing something that **the commands of Yahweh** say to do. Alternate translation: “when he sins by mistake, unintentionally not doing something that the commands of Yahweh say you should do” or (2) doing wrong against God by mistakenly doing something that the commands of Yahweh expressly forbid. Alternate translation: “when he sins by mistake by doing something that the commands of Yahweh say you should not do” 4:2 czo5 rc://*/ta/man/translate/writing-poetry וְ⁠עָשָׂ֕ה מֵ⁠אַחַ֖ת מֵ⁠הֵֽנָּה 1 The expression **from one from them** uses repetition to refer to any individual command from the body of the commands of Yahweh. If your language can use repetition for emphasis in this manner, consider using a similar expression here. If not, then consider using a generic expression. Alternate translation: “and he does any one of them” 4:3 iy0r rc://*/ta/man/grammar-connect-logic-result אִ֣ם הַ⁠כֹּהֵ֧ן הַ⁠מָּשִׁ֛יחַ יֶחֱטָ֖א לְ⁠אַשְׁמַ֣ת הָ⁠עָ֑ם 1 The expression **sins to the guilt of the people** refers to an act of wrongdoing against Yahweh that results in the collective guilt of the people in some way. If it would be helpful in your language, consider making this explicit. Alternate explanation: “if the anointed priest sins in such a way that it causes the people to become guilty” -4:3 jsnr rc://*/ta/man/translate/translate-unknown הַ⁠כֹּהֵ֧ן הַ⁠מָּשִׁ֛יחַ 1 The **anointed priest** refers to the high priest, or the member of the priest who has been anointed to lead the priesthood. Alternate translation: “the priest whom Yahweh anointed to be high priest” +4:3 jsnr rc://*/ta/man/translate/translate-unknown הַ⁠כֹּהֵ֧ן הַ⁠מָּשִׁ֛יחַ 1 The **anointed priest** refers to the high priest, or the member of the priest who has been anointed to lead the priesthood. If your language has a similar way of referring to a leading spiritual figure, consider using it here. If not, consider using a generic expression. Alternate translation: “the priest whom Yahweh anointed to be the high priest” 4:3 g1z4 rc://*/ta/man/translate/figs-abstractnouns לְ⁠אַשְׁמַ֣ת הָ⁠עָ֑ם 1 The abstract noun **guilt** refers both to the emotional experience of feeling guilty and to the legal status of having done wrong and needing to offer restitution for the wrongdoing. If your language does not use an abstract noun for the idea of **guilt**, you can express the same idea with an adjective. Alternate translation: “so as to cause the people to be guilty” 4:3 dr8l וְ⁠הִקְרִ֡יב 1 Alternate translation: “then he should present” 4:3 l49l rc://*/ta/man/translate/writing-poetry עַ֣ל חַטָּאת⁠וֹ֩ אֲשֶׁ֨ר חָטָ֜א 1 Here, a verb and its object come from the same root. The phrase **he sinned** translates a verb that is related to the noun translated **sin**. The repetition of related words adds emphasis to the statement. If your language can repeat words for emphasis and your language has comparable terms that you can use in your own translation, it would be appropriate to use that construction here in your translation. -4:3 hev1 rc://*/ta/man/translate/translate-unknown פַּ֣ר 1 A **bull** is a domesticated adult male ox or bullock. If your language has a word for this animal, consider using it here. If not, then consider using a generic noun. Alternate translation: “male of the cattle” or “a male bovine” -4:3 w2tz rc://*/ta/man/translate/figs-idiom בֶּן־בָּקָ֥ר 1 The expression **son of** describes a person or animal that shares the essential qualities of something. Here the phrase describes this male ox as **the son of the cattle** because it is a male animal that shares the essential qualities of the class of domesticated bovines. If it would be helpful to your readers, you could use an equivalent idiom from your language or state the meaning plainly. Alternate translation: “the male ox” or “the male bovine” -4:3 wv3q בֶּן־בָּקָ֥ר 1 See how you translated the word **cattle** in [1:2](../01/02.md). Alternate translation: “a son of the domesticated bovines” +4:3 hev1 rc://*/ta/man/translate/translate-unknown פַּ֣ר 1 A **bull** is a domesticated, adult male ox or bullock. If your language has a word for this animal, consider using it here. If not, then consider using a generic noun. Alternate translation: “a male bovine” +4:3 w2tz rc://*/ta/man/translate/figs-idiom בֶּן־בָּקָ֥ר תָּמִ֛ים 1 The expression **son of** describes a person or animal that shares the essential qualities of something. Here the phrase describes this **bull** as a **son of the cattle** because it is a male animal that shares the essential qualities of the class of domesticated bovines. If it would be helpful to your readers, you could use an equivalent idiom from your language or state the meaning plainly. Alternate translation: “a perfect male bovine” +4:3 wv3q rc://*/ta/man/translate/translate-unknown בָּקָ֥ר 1 See how you translated the word **cattle** in [1:2](../01/02.md). Alternate translation: “the domesticated bovines” +4:3 oklv rc://*/ta/man/translate/figs-genericnoun בָּקָ֥ר 1 The expression **the cattle** does not refer to specific groups of animals. It describes any group of bovines that an Israelite might own. Express this in the way that would be most natural in your language. Alternate translation: “the cattle that he owns or can buy” 4:3 ixx1 rc://*/ta/man/translate/figs-explicit תָּמִ֛ים 1 See how you translated this word in [1:3](../01/03.md). 4:3 hxl6 rc://*/ta/man/translate/translate-unknown לְ⁠חַטָּֽאת׃ 1 As the General Introduction to this chapter discusses, a **sin offering** is a sacrifice that was offered by an individual person or the community as a whole to purify the sacred altar, the sanctuary, and the sacred objects from impurity caused by sin. -4:4 xx9l rc://*/ta/man/translate/writing-pronouns וְ⁠הֵבִ֣יא אֶת־ הַ⁠פָּ֗ר 1 The word **he** refers to the anointed priest, that is, to the high priest who has unintentionally sinned and made the people guilty. If it would be helpful, consider making this explicit. Alternate translation: “And the anointed priest should bring the bull” -4:4 z9am rc://*/ta/man/translate/figs-metaphor לִ⁠פְנֵ֣י יְהוָ֑ה 1 See how you translated the expression **to the face of Yahweh** in [1:5](../01/05.md). Alternate translation: “to the presence of Yahweh” or “to the sacred precincts of the tent of meeting where Yahweh lives among the Israelites” -4:4 zy1f rc://*/ta/man/translate/translate-symaction וְ⁠סָמַ֤ךְ אֶת־ יָד⁠וֹ֙ עַל־ רֹ֣אשׁ 1 See how you translated this symbolic action in [1:4](../01/04.md). -4:4 yejs rc://*/ta/man/translate/figs-metaphor וְ⁠שָׁחַ֥ט אֶת־הַ⁠פָּ֖ר לִ⁠פְנֵ֥י יְהוָֽה׃ 1 See how you translated the similar phrase in [1:5](../01/05.md). -4:5 m58i rc://*/ta/man/translate/figs-explicit וְ⁠לָקַ֛ח הַ⁠כֹּהֵ֥ן הַ⁠מָּשִׁ֖יחַ מִ⁠דַּ֣ם הַ⁠פָּ֑ר 1 It is implied that **the anointed priest** would catch **the blood** in a bowl as it drained out of the bovine. Then they would bring the bowl with the blood in it and present it to Yahweh at the altar, before applying it to the altar in the manner that [4:6–7](../04/06.md) describes. If this would not be clear in your language, you could supply this information here and in later instances in the book. Alternative translation: “After catching the blood in a bowl as it drains from the bull that he slaughtered, the anointed priest should take some of the blood of the bull” -4:5 i2aa הַ⁠כֹּהֵ֥ן הַ⁠מָּשִׁ֖יחַ 1 See how you translated this way of referring to the high priest in [4:3](../04/03.md). -4:6 hnz4 rc://*/ta/man/translate/figs-idiom וְ⁠הִזָּ֨ה מִן־הַ⁠דָּ֜ם שֶׁ֤בַע פְּעָמִים֙ לִ⁠פְנֵ֣י יְהוָ֔ה 1 Here, to sprinkle the blood of the bull **to the face of Yahweh** means literally to sprinkle the blood in the direction of the **curtain of the holy place**, which separated the worshiper from the Holy of Holies, the location where Yahweh was enthroned above the cherubim on the ark of the covenant. Alternate translation: “and he should sprinkle some of the blood seven times toward the Holy of Holies, where Yahweh is” -4:6 uk96 rc://*/ta/man/translate/translate-symaction וְ⁠הִזָּ֨ה מִן־הַ⁠דָּ֜ם שֶׁ֤בַע פְּעָמִים֙ 1 Just as the blood is splashed against the altar in [1:5](../01/05.md) and elsewhere, here, in a similar symbolic action, the high priest **sprinkles** the blood on the altar and the curtain with his finger. The blood, being the life of the animal (see [17:11](../17/11.md)), was given by God to purify and remove the defiling impurities caused by the high priests’ unintentional sin. If this would not be clear to your readers, you could explain the significance of this action in the text or in a footnote here and in subsequent instances in the book. Alternate translation: “and he should sprinkle some of the blood seven times in order to cleanse the sacred place from the defiling impurities of sin” +4:4 xx9l rc://*/ta/man/translate/writing-pronouns וְ⁠הֵבִ֣יא אֶת־ הַ⁠פָּ֗ר 1 The word **he** refers to the anointed priest, that is, to the high priest who has unintentionally sinned and made the people guilty. If it would be helpful, consider making this explicit. Alternate translation: “And the anointed priest shall bring the bull” +4:4 z9am rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֣י יְהוָ֑ה 1 See how you translated the expression **to the face of Yahweh** in [1:5](../01/05.md). Alternate translation: “into the presence of Yahweh” or “to the sacred precincts of the tent of meeting where Yahweh lives among the Israelites” +4:4 zy1f rc://*/ta/man/translate/translate-symaction וְ⁠סָמַ֤ךְ אֶת־יָד⁠וֹ֙ עַל־רֹ֣אשׁ הַ⁠פָּ֔ר 1 See how you translated this symbolic action in [1:4](../01/04.md). +4:4 yejs rc://*/ta/man/translate/figs-metonymy וְ⁠שָׁחַ֥ט אֶת־הַ⁠פָּ֖ר לִ⁠פְנֵ֥י יְהוָֽה׃ 1 See how you translated the similar phrase in [1:5](../01/05.md). +4:5 m58i rc://*/ta/man/translate/figs-explicit וְ⁠לָקַ֛ח הַ⁠כֹּהֵ֥ן הַ⁠מָּשִׁ֖יחַ מִ⁠דַּ֣ם הַ⁠פָּ֑ר 1 It is implied that **the anointed priest** would catch **the blood** in a bowl as it drained out of the bull. Then he would bring the bowl with the blood in it and present it to Yahweh at the altar, before applying it to the altar in the manner that [4:6–7](../04/06.md) describes. If this would not be clear in your language, you could supply this information, here and in later instances in the book. Alternative translation: “After catching the blood in a bowl as it drains from the bull that he slaughtered, the anointed priest shall take some of the blood of the bull” +4:5 i2aa rc://*/ta/man/translate/translate-unknown הַ⁠כֹּהֵ֥ן הַ⁠מָּשִׁ֖יחַ 1 See how you translated this way of referring to the high priest in [4:3](../04/03.md). +4:6 hnz4 rc://*/ta/man/translate/figs-idiom וְ⁠הִזָּ֨ה מִן־הַ⁠דָּ֜ם שֶׁ֤בַע פְּעָמִים֙ לִ⁠פְנֵ֣י יְהוָ֔ה 1 Here, to sprinkle the blood of the bull **to the face of Yahweh** means to sprinkle the blood in the direction of the **curtain of the holy place**, which separated the worshiper from the Holy of Holies, the location where Yahweh was enthroned above the cherubim on the ark of the covenant. Alternate translation: “and he shall sprinkle some of the blood seven times toward the Holy of Holies, where Yahweh lives among the Israelites” +4:6 uk96 rc://*/ta/man/translate/translate-unknown וְ⁠הִזָּ֨ה מִן־הַ⁠דָּ֜ם שֶׁ֤בַע פְּעָמִים֙ 1 Just as the blood is splashed against the altar in [1:5](../01/05.md) and elsewhere, here, in a similar ritual action, the high priest **sprinkles** the blood on the altar and the curtain with his finger. The blood, being the life of the animal (see [17:11](../17/11.md)), was given by God to purify and remove the defiling impurities caused by the high priests’ unintentional sin. If this would not be clear to your readers, you could explain the significance of this action in the text or in a footnote here and in subsequent instances in the book. If your language has a word for sprinkling liquids in a religious context, consider using it here. Alternate translation: “and he shall sprinkle some of the blood seven times in order to clean the sacred place from the defiling impurities of sin” 4:6 z4pg rc://*/ta/man/translate/figs-idiom אֶת־פְּנֵ֖י פָּרֹ֥כֶת הַ⁠קֹּֽדֶשׁ 1 The **face of the curtain** is an idiom that means the front of the curtain. If your language has a similar idiom, consider using it here. If not, consider using a general expression. Alternate translation: “the front of the curtain” -4:6 htr0 rc://*/ta/man/translate/translate-unknown אֶת־פְּנֵ֖י פָּרֹ֥כֶת הַ⁠קֹּֽדֶשׁ׃ 1 The **curtain of the holy place** was a thick cloth of blue, purple, and scarlet linen that hung between the holy place of the altar and the Holy of Holies, concealing the Holy of Holies from view, as described in [Exodus 26:31–35](exod/26/31.md). If it would be helpful, consider making this explicit. Alternate translation: “the front of the sacred screen that separates the Holy of Holies from the rest of the sanctuary” +4:6 htr0 rc://*/ta/man/translate/translate-unknown אֶת־פְּנֵ֖י פָּרֹ֥כֶת הַ⁠קֹּֽדֶשׁ׃ 1 The **curtain of the holy place** was a thick cloth of blue, purple, and scarlet linen that hung between the holy place of the altar and the Holy of Holies, concealing the Holy of Holies from view, as described in [Exodus 26:31–35](exod/26/31.md). If it would be helpful, consider making this explicit. Alternate translation: “the front of the sacred screen that separates the Holy of Holies from the rest of the tent” 4:7 c0um rc://*/ta/man/translate/translate-symaction וְ⁠נָתַן֩ הַ⁠כֹּהֵ֨ן מִן־הַ⁠דָּ֜ם עַל־קַ֠רְנוֹת מִזְבַּ֨ח קְטֹ֤רֶת הַ⁠סַּמִּים֙ 1 This is a symbolic action. By daubing the blood on the extremities of the altar, the priest is ritually removing from the sacred altar the impurities caused by the unintentional sin. If this would not be clear to your readers, you could explain the significance of this action in the text or in a footnote here and in subsequent instances in the book. Alternate translation: “And the priest should put some of the blood on the horns of the altar of incense of the spices in order to purify the altar from the defiling impurities caused by the priest’s unintentional sin” -4:7 rrcr rc://*/ta/man/translate/translate-unknown קַ֠רְנוֹת מִזְבַּ֨ח קְטֹ֤רֶת הַ⁠סַּמִּים֙ 1 The **horns of the altar** refer to the projections at the corners of the **altar**. They are shaped like the **horns** of an ox. Alternate translation: “the horn-shaped projections at the corners of the altar of incense of the spices” -4:7 n7r6 rc://*/ta/man/translate/translate-unknown מִזְבַּ֨ח קְטֹ֤רֶת הַ⁠סַּמִּים֙ 1 The **altar of incense of the spices** refers to the place where priests burned fragrance incense twice a day. It was located directly in front of the curtain which separated the Holy of Holies from the rest of the sanctuary. It is described in detail in [Exodus 30:1–10](exod/30/01.md). Alternate translation: “the altar of the fragrant incenses” -4:7 hgoz rc://*/ta/man/translate/figs-idiom לִ⁠פְנֵ֣י יְהוָ֔ה 1 Because this verse specifies that the incense altar is located inside the **tent of meeting**, here the expression **to the face of Yahweh** means directly in front of the Holy of Holies, the location where Yahweh was enthroned above the cherubim on the ark of the covenant. Alternate translation: “in the sacred vicinity of the tent of meeting where Yahweh ” or “directly in front of the Yahweh’s presence in the Holy of Holies -4:7 w9my rc://*/ta/man/translate/figs-explicit וְ⁠אֵ֣ת ׀ כָּל־דַּ֣ם הַ⁠פָּ֗ר 1 Given that the priest has just sprinkled some of **the blood** and dripped some of the blood on **the horns of the altar**, the phrase **all the blood of the bull** refers to the blood that remains after these first two applications. If this would be unclear in your language, consider making this explicit. Alternate translation: “And the remaining blood of the bull” -4:7 gm5k אֶל־ יְסוֹד֙ מִזְבַּ֣ח 1 Alternate translation: “on the base of the altar of” -4:8 opbk rc://*/ta/man/translate/writing-pronouns יָרִ֣ים מִמֶּ֑⁠נּוּ 1 The word **he** here refers to the anointed priest, because he is both the one offering the sacrifice and the one performing the sacrificial rite. If this is unclear in your language, consider making this explicit. Alternate translation: “the anointed priest should lift up from it” -4:8 rd3l rc://*/ta/man/translate/figs-idiom יָרִ֣ים מִמֶּ֑⁠נּוּ 1 The expression **he will lift up from it** is an idiom that means to carefully remove and set aside. If it would be helpful in your language, consider using a verb that expresses the meaning plainly. Alternate translation: “he shall trim from it and set it aside” -4:8 c7cy אֶת־הַ⁠חֵ֨לֶב֙ הַֽ⁠מְכַסֶּ֣ה עַל־הַ⁠קֶּ֔רֶב 1 See how you translated the similar expression in [3:3](../03/03.md). -4:8 vd6f וְ⁠אֵת֙ כָּל־הַ⁠חֵ֔לֶב אֲשֶׁ֖ר עַל־הַ⁠קֶּֽרֶב׃ 1 See how you translated this expression in [3:3](../03/03.md). -4:9 r448 וְ⁠אֶת־הַ⁠חֵ֨לֶב֙ אֲשֶׁ֣ר עֲלֵי⁠הֶ֔ן אֲשֶׁ֖ר עַל־הַ⁠כְּסָלִ֑ים וְ⁠אֶת־הַ⁠יֹּתֶ֨רֶת֙ עַל־הַ⁠כָּבֵ֔ד 1 See how you translated these terms in [3:4](../03/04.md). -4:9 li4m rc://*/ta/man/translate/writing-pronouns יְסִירֶֽ⁠נָּה׃ 1 As in [3:4](../03/04.md), [3:10](../03/10.md), and [3:15](../03/15.md), the one who removes the fat from the sacrificial animal is the worshiper, not the priest. However, because here the anointed priest is both the one offering the sacrifice and the one performing the sacrificial rite, the word **he** refers to the priest. If it would be helpful in your language, consider making this explicit. Alternate translation: “the anointed priest should remove it” +4:7 ykir rc://*/ta/man/translate/figs-idiom וְ⁠נָתַן֩ הַ⁠כֹּהֵ֨ן מִן־הַ⁠דָּ֜ם עַל־קַ֠רְנוֹת מִזְבַּ֨ח קְטֹ֤רֶת הַ⁠סַּמִּים֙ 1 The expression **he shall give ... on** is an idiom that means to put **some of the blood** onto **the horns of the altar**. If your language has a similar idiom, consider using it here. If not, consider using a generic expression. Alternate translation: “And he shall put some of the blood onto the horns of the altar of incense of the spices” +4:7 rrcr rc://*/ta/man/translate/translate-unknown קַ֠רְנוֹת מִזְבַּ֨ח קְטֹ֤רֶת הַ⁠סַּמִּים֙ 1 The **horns of the altar** refer to the four projections at the corners of the **altar**. They are shaped like the **horns** of an ox. Alternate translation: “the horn-shaped projections at the corners of the altar of incense of the spices” +4:7 n7r6 rc://*/ta/man/translate/translate-unknown מִזְבַּ֨ח קְטֹ֤רֶת הַ⁠סַּמִּים֙ 1 The **altar of incense of the spices** refers to the place where priests burned fragrance incense twice a day, located directly in front of the curtain which separated the Holy of Holies from the rest of the tent of meeting. It is described in detail in [Exodus 30:1–10](exod/30/01.md). Alternate translation: “the altar of the fragrant incenses” +4:7 hgoz rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֣י יְהוָ֔ה 1 Because this verse specifies that the incense altar is located inside the **tent of meeting**, here the expression **to the face of Yahweh** means directly in front of the Holy of Holies, the location where Yahweh was enthroned above the cherubim on the ark of the covenant. Alternate translation: “in the sacred vicinity of the tent of meeting where Yahweh ” or “directly in front of Yahweh’s presence in the Holy of Holies” +4:7 w9my rc://*/ta/man/translate/figs-explicit וְ⁠אֵ֣ת ׀ כָּל־דַּ֣ם הַ⁠פָּ֗ר 1 Given that the priest has just sprinkled some of **the blood** and dripped some of the blood on **the horns of the altar**, the phrase **all the blood of the bull** refers to the blood that remains after these first two applications. If this would be unclear in your language, consider making this explicit. Alternate translation: “And any remaining blood of the bull” +4:8 opbk rc://*/ta/man/translate/writing-pronouns יָרִ֣ים מִמֶּ֑⁠נּוּ 1 The word **he** here refers to the anointed priest because he is both the one offering the sacrifice and the one performing the sacrificial rite. If this is unclear in your language, consider making this explicit. Alternate translation: “the anointed priest shall lift up from it” +4:8 rd3l rc://*/ta/man/translate/figs-idiom יָרִ֣ים מִמֶּ֑⁠נּוּ 1 The expression **he shall lift up** is an idiom that means to carefully remove and set aside. If it would be helpful in your language, consider using a word or phrase that expresses the meaning plainly. Alternate translation: “he shall trim from it and set aside” +4:8 c7cy rc://*/ta/man/translate/translate-unknown אֶת־הַ⁠חֵ֨לֶב֙ הַֽ⁠מְכַסֶּ֣ה עַל־הַ⁠קֶּ֔רֶב 1 See how you translated the similar expression in [3:3](../03/03.md). +4:8 vd6f rc://*/ta/man/translate/translate-unknown וְ⁠אֵת֙ כָּל־הַ⁠חֵ֔לֶב אֲשֶׁ֖ר עַל־הַ⁠קֶּֽרֶב׃ 1 See how you translated this expression in [3:3](../03/03.md). +4:9 r448 rc://*/ta/man/translate/translate-unknown וְ⁠אֶת־הַ⁠חֵ֨לֶב֙ אֲשֶׁ֣ר עֲלֵי⁠הֶ֔ן אֲשֶׁ֖ר עַל־הַ⁠כְּסָלִ֑ים וְ⁠אֶת־הַ⁠יֹּתֶ֨רֶת֙ עַל־הַ⁠כָּבֵ֔ד 1 See how you translated these terms in [3:4](../03/04.md). +4:9 li4m rc://*/ta/man/translate/writing-pronouns יְסִירֶֽ⁠נָּה׃ 1 As in [3:4](../03/04.md), [3:10](../03/10.md), and [3:15](../03/15.md), the one who removes the fat from the sacrificial animal is the worshiper, not the priest. However, because here the anointed priest is both the one offering the sacrifice and the one performing the sacrifice, the word **he** refers to the priest. If it would be helpful in your language, consider making this explicit. Alternate translation: “the anointed priest shall remove it” 4:10 dy4e rc://*/ta/man/translate/writing-pronouns כַּ⁠אֲשֶׁ֣ר יוּרַ֔ם מִ⁠שּׁ֖וֹר זֶ֣בַח הַ⁠שְּׁלָמִ֑ים 1 Here, **it** refers to all the fat that was described in the instructions about peace offerings in [3:3–4](../03/03.md). If it would be helpful, consider making this explicit. Alternate translation: “just as the fat is removed from the ox of the sacrifice of the peace offering” -4:10 xvzf rc://*/ta/man/translate/translate-tense כַּ⁠אֲשֶׁ֣ר יוּרַ֔ם מִ⁠שּׁ֖וֹר זֶ֣בַח הַ⁠שְּׁלָמִ֑ים 1 Here the author of Leviticus does not use the present tense to describe contemporaneous or ongoing action, as if he is here referring to a specific instance where an individual is preparing a peace offering. Rather, the present tense is being used both to describe action that was previously described in the book of Leviticus and to depict a hypothetical situation. If it would be helpful in your language, consider choosing language that makes it plain that the author is not referring to a specific past action. Alternate translation: “in the same manner as it would be removed from the ox of the purification offering” -4:10 cded rc://*/ta/man/translate/figs-activepassive כַּ⁠אֲשֶׁ֣ר יוּרַ֔ם 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “just as the individual removed the fat” or, if you used the second-person form in chapter 3, “just as you removed the fat” -4:10 peg9 rc://*/ta/man/translate/writing-pronouns וְ⁠הִקְטִירָ⁠ם֙ הַ⁠כֹּהֵ֔ן 1 Here, **them** refers to all the pieces of fat and the internal organs described in [4:8–9](../04/08.md). If it would be helpful, consider making this explicit. Alternate translation: “And the priest should cause all the fat pieces and the internal organs to become smoke” -4:10 ub9m rc://*/ta/man/translate/translate-symaction וְ⁠הִקְטִירָ⁠ם֙ הַ⁠כֹּהֵ֔ן 1 See how you translated the similar expression in [1:9](../01/09.md). Alternate translation: “And the priest should burn them on the altar and cause them to become smoke and ascend toward God in heaven” -4:11 fr9j וְ⁠אֶת־ ע֤וֹר הַ⁠פָּר֙ וְ⁠אֶת־ כָּל־ בְּשָׂר֔⁠וֹ עַל־ רֹאשׁ֖⁠וֹ וְ⁠עַל־ כְּרָעָ֑י⁠ו וְ⁠קִרְבּ֖⁠וֹ וּ⁠פִרְשֽׁ⁠וֹ 1 This list of animal parts tells the reader what is meant by the expression **all of the bull** in [4:12](../04/12.md). If this would be unclear, consider using a phrase to indicate that this list introduces the subject of the verse, which will be restated in [4:12](../04/12.md). Alternate translation: “As for the skin of the bull and all its flesh, with its head and with its legs and its innards and its dung” +4:10 xvzf rc://*/ta/man/translate/translate-tense כַּ⁠אֲשֶׁ֣ר יוּרַ֔ם מִ⁠שּׁ֖וֹר זֶ֣בַח הַ⁠שְּׁלָמִ֑ים 1 Here, the author of Leviticus does not use the present tense to describe contemporaneous or ongoing action, as if he is here referring to a specific instance where an individual is preparing a peace offering. Rather, the present tense is being used both to describe an action that was previously described in the book of Leviticus and to depict a hypothetical situation. If it would be helpful in your language, consider choosing language that makes it plain that the author is not referring to specific past actions. Alternate translation: “in the same manner as it would be removed from the ox of the sacrifice of the peace offering” +4:10 cded rc://*/ta/man/translate/figs-activepassive כַּ⁠אֲשֶׁ֣ר יוּרַ֔ם 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “just as people remove the fat”If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “just as the individual removed the fat” or, if you used the second-person form in chapter 3, “just as you removed the fat” +4:10 peg9 rc://*/ta/man/translate/writing-pronouns וְ⁠הִקְטִירָ⁠ם֙ הַ⁠כֹּהֵ֔ן 1 Here, **them** refers to all the pieces of fat and the internal organs described in [4:8–9](../04/08.md). If it would be helpful, consider making this explicit. Alternate translation: “And the priest shall cause all the fat pieces and the internal organs to become smoke” +4:10 ub9m rc://*/ta/man/translate/translate-unknown וְ⁠הִקְטִירָ⁠ם֙ הַ⁠כֹּהֵ֔ן 1 See how you translated the similar expression in [1:9](../01/09.md). Alternate translation: “And the priest shall cause them to become smoke and ascend toward God in heaven by burning them” +4:11 fr9j rc://*/ta/man/translate/figs-explicit וְ⁠אֶת־ ע֤וֹר הַ⁠פָּר֙ וְ⁠אֶת־ כָּל־ בְּשָׂר֔⁠וֹ עַל־ רֹאשׁ֖⁠וֹ וְ⁠עַל־ כְּרָעָ֑י⁠ו וְ⁠קִרְבּ֖⁠וֹ וּ⁠פִרְשֽׁ⁠וֹ 1 This list of animal parts tells the reader what is meant by the expression “all of the bull” in [4:12](../04/12.md). If this would be unclear, consider using a phrase to indicate that this list introduces the subject of the verse, which will be restated in [4:12](../04/12.md). Alternate translation: “As for the skin of the bull and all its flesh, with its head and with its legs and its innards and its dung” 4:11 ovny וְ⁠אֶת־כָּל־בְּשָׂר֔⁠וֹ 1 Alternate translation: “all of the bull’s meat” 4:12 xwxo rc://*/ta/man/translate/writing-pronouns וְ⁠הוֹצִ֣יא 1 Here, **he** cannot refer to the priest making the sacrifice, because this action would cause the priest to become impure. Rather, it refers to another, unspecified Israelite. If it would be helpful in your language, consider using a generic word for a person, as the UST models. Alternate translation: “someone else should bring out” 4:12 qm4z אֶת־כָּל־הַ֠⁠פָּר 1 Alternate translation: “all these pieces of the bull” -4:12 hgo6 אֶל־שֶׁ֣פֶךְ הַ⁠דֶּ֔שֶׁן & עַל־שֶׁ֥פֶךְ הַ⁠דֶּ֖שֶׁן 1 The **pouring out place of the fatty ashes** is equivalent to the “place of the fatty ashes” referenced in [1:16](../01/16.md). See how you translated the similar phrase there. -4:12 q856 rc://*/ta/man/translate/figs-activepassive יִשָּׂרֵֽף 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “someone should burn it” +4:12 hgo6 rc://*/ta/man/translate/figs-explicit אֶל־שֶׁ֣פֶךְ הַ⁠דֶּ֔שֶׁן & עַל־שֶׁ֥פֶךְ הַ⁠דֶּ֖שֶׁן 1 The **pouring out place of the fatty ashes** is equivalent to the “place of the fatty ashes” referenced in [1:16](../01/16.md). See how you translated the similar phrase there. +4:12 q856 rc://*/ta/man/translate/figs-activepassive יִשָּׂרֵֽף 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “someone shall burn it” 4:13 mv5c rc://*/ta/man/translate/figs-activepassive וְ⁠נֶעְלַ֣ם דָּבָ֔ר מֵ⁠עֵינֵ֖י הַ⁠קָּהָ֑ל 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “and the assembly does not realize that they have sinned” 4:13 y4sp rc://*/ta/man/translate/figs-explicit וְ֠⁠עָשׂוּ אַחַ֨ת מִ⁠כָּל־מִצְוֺ֧ת יְהוָ֛ה אֲשֶׁ֥ר לֹא־תֵעָשֶׂ֖ינָה 1 See how you translated the similar expression in [4:2](../04/02.md). 4:14 vn62 rc://*/ta/man/translate/figs-activepassive וְ⁠נֽוֹדְעָה֙ הַֽ⁠חַטָּ֔את אֲשֶׁ֥ר חָטְא֖וּ עָלֶ֑י⁠הָ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “and then they realize the sin that they sinned concerning it” 4:14 ljz4 rc://*/ta/man/translate/writing-poetry הַֽ⁠חַטָּ֔את אֲשֶׁ֥ר חָטְא֖וּ 1 See how you translated the similar expression in [4:3](../04/03.md). 4:14 m8a5 עָלֶ֑י⁠הָ 1 Alternate translation: “against it” 4:14 vtgc rc://*/ta/man/translate/writing-pronouns עָלֶ֑י⁠הָ 1 Here, **it** refers to the commands of Yahweh mentioned in [4:13](../04/13.md). If it would be helpful, consider making this explicit. Alternate translation: “with regards to the commands of Yahweh” -4:14 jiw5 פַּ֤ר בֶּן־בָּקָר֙ 1 See how you translated the similar expression in [4:3](../04/03.md). +4:14 jiw5 rc://*/ta/man/translate/figs-idiom פַּ֤ר בֶּן־בָּקָר֙ 1 See how you translated the similar expression in [4:3](../04/03.md). Note how you handled the word **bull**, the idiom **a son of the cattle**, and the generic noun **cattle**. 4:14 lv4s rc://*/ta/man/translate/figs-idiom לִ⁠פְנֵ֖י אֹ֥הֶל מוֹעֵֽד׃ 1 See how you translated the similar expression in [3:8](../03/08.md). 4:15 fjs3 rc://*/ta/man/translate/translate-symaction וְ֠⁠סָמְכוּ זִקְנֵ֨י הָ⁠עֵדָ֧ה אֶת־יְדֵי⁠הֶ֛ם עַל־רֹ֥אשׁ הַ⁠פָּ֖ר 1 See how you translated this symbolic action in [1:4](../01/04.md). -4:15 ukae rc://*/ta/man/translate/figs-metaphor לִ⁠פְנֵ֣י יְהוָ֑ה & לִ⁠פְנֵ֥י יְהוָֽה 1 See how you translated the similar expression in [1:5](../01/05.md). Alternate translation: “in the presence of Yahweh ... in the presence of Yahweh” or “in the sacred precincts of the tent of meeting where Yahweh is ... in the sacred precincts of the tent of meeting where Yahweh is” -4:15 kvnu rc://*/ta/man/translate/writing-pronouns וְ⁠שָׁחַ֥ט אֶת־הַ⁠פָּ֖ר 1 Here, **he** refers not to the priest but to an individual member of the **elders of the congregation** mentioned in this verse. If this would be unclear in your language, consider making the subject plain. Alternate translation: “And one of the elders of the congregation shall slaughter the bull” -4:16 l1qd rc://*/ta/man/translate/figs-explicit וְ⁠הֵבִ֛יא הַ⁠כֹּהֵ֥ן הַ⁠מָּשִׁ֖יחַ מִ⁠דַּ֣ם 1 As in [1:5](../01/05.md), it is implied that the **priest** caught **the blood** in a bowl as the blood drained from the bull. See how you conveyed this implied information in that verse. +4:15 ukae rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֣י יְהוָ֑ה & לִ⁠פְנֵ֥י יְהוָֽה 1 See how you translated the similar expression in [1:5](../01/05.md). Alternate translation: “in the presence of Yahweh…in the presence of Yahweh” or “in the sacred precincts of the tent of meeting where Yahweh is…in the sacred precincts of the tent of meeting where Yahweh is” +4:15 kvnu rc://*/ta/man/translate/writing-pronouns וְ⁠שָׁחַ֥ט אֶת־הַ⁠פָּ֖ר 1 Here, **he** refers not to the priest, but to an individual member of the **elders of the congregation** mentioned in this verse. If this would be unclear in your language, consider making the subject plain. Alternate translation: “And one of the elders of the congregation shall slaughter the bull” +4:16 l1qd rc://*/ta/man/translate/figs-explicit וְ⁠הֵבִ֛יא הַ⁠כֹּהֵ֥ן הַ⁠מָּשִׁ֖יחַ מִ⁠דַּ֣ם הַ⁠פָּ֑ר אֶל־אֹ֖הֶל מוֹעֵֽד׃ 1 As in [1:5](../01/05.md), it is implied that the **priest** caught **the blood** in a bowl as the blood drained from the bull. See how you handled the implied information in that verse. 4:17 caw8 וְ⁠טָבַ֧ל הַ⁠כֹּהֵ֛ן אֶצְבָּע֖⁠וֹ מִן־הַ⁠דָּ֑ם 1 Alternate translation: “And the priest shall dip his finger in some of the blood” -4:17 zoh0 rc://*/ta/man/translate/translate-symaction וְ⁠הִזָּ֞ה שֶׁ֤בַע פְּעָמִים֙ לִ⁠פְנֵ֣י יְהוָ֔ה אֵ֖ת פְּנֵ֥י הַ⁠פָּרֹֽכֶת 1 See how you translated these expressions in [4:6](../04/06.md). -4:18 tsse rc://*/ta/man/translate/writing-pronouns יִתֵּ֣ן & יִשְׁפֹּךְ֙ 1 Here, and in the verses [4:18–20](../04/18.md), the word **he** refers to the priest. If it would be helpful in your language, consider making this explicit. Alternate translation: “the priest should put … the priest should pour out” +4:17 zoh0 rc://*/ta/man/translate/translate-unknown וְ⁠הִזָּ֞ה שֶׁ֤בַע פְּעָמִים֙ לִ⁠פְנֵ֣י יְהוָ֔ה אֵ֖ת פְּנֵ֥י הַ⁠פָּרֹֽכֶת 1 See how you translated these expressions in [4:6](../04/06.md). +4:18 tsse rc://*/ta/man/translate/writing-pronouns יִתֵּ֣ן & יִשְׁפֹּךְ֙ 1 Here, and in the verses [4:18–20](../04/18.md), the word **he** refers to the priest. If it would be helpful in your language, consider making this explicit. Alternate translation: “the priest shall put … the priest shall pour out” +4:18 q6nm rc://*/ta/man/translate/figs-idiom וּ⁠מִן־הַ⁠דָּ֞ם יִתֵּ֣ן ׀ עַל־קַרְנֹ֣ת הַ⁠מִּזְבֵּ֗חַ 1 The expression **he shall give ... on** is an idiom that means to put **some of the blood** onto **the horns of the altar**. If your language has a similar idiom, consider using it here. If not, consider using a generic expression. Alternate translation: “And he shall put some of the blood onto the horns of the altar” 4:18 xn3f rc://*/ta/man/translate/translate-unknown קַרְנֹ֣ת הַ⁠מִּזְבֵּ֗חַ 1 See how you translated this expression in [4:7](../04/07.md). 4:18 c8oi rc://*/ta/man/translate/figs-explicit הַ⁠מִּזְבֵּ֗חַ אֲשֶׁר֙ לִ⁠פְנֵ֣י יְהוָ֔ה אֲשֶׁ֖ר בְּ⁠אֹ֣הֶל מוֹעֵ֑ד 1 The **altar that is to the face of Yahweh, which is in the tent of meeting** is identical to the “altar of incense of the spices” referenced in [4:7](../04/07.md). See how you translated these expressions there. 4:18 ni6l וְ⁠אֵ֣ת כָּל־הַ⁠דָּ֗ם 1 Alternate translation: “And the remaining blood of the bull” -4:19 wo2s rc://*/ta/man/translate/figs-explicit וְ⁠אֵ֥ת כָּל־חֶלְבּ֖⁠וֹ 1 The expression **all of its fat** refers to the portions of the bull’s fat and internal organs as described in [4:8–9](../04/08.md). If it would be helpful in your language, consider making this explicit. Alternate translation: “and all of the bull’s fat, including the fat covering over the innards, all the fat that is on the innards, the two kidneys, the fat that is on them that is near the loins, and the lobe on the liver” +4:19 wo2s rc://*/ta/man/translate/figs-explicit וְ⁠אֵ֥ת כָּל־חֶלְבּ֖⁠וֹ 1 The expression **all of its fat** refers to the portions of the bull’s fat and internal organs as described in [4:8–9](../04/08.md). If it would be helpful in your language, consider making this explicit. Alternate translation: “And all of the bull’s fat, including the fat covering over the innards, all the fat that is on the innards, the two kidneys, the fat that is on them that is near the loins, and the lobe on the liver” 4:19 t3pe rc://*/ta/man/translate/figs-idiom יָרִ֣ים מִמֶּ֑⁠נּוּ 1 See how you translated the similar expression in [4:8](../04/08.md). -4:19 shyt rc://*/ta/man/translate/writing-pronouns יָרִ֣ים מִמֶּ֑⁠נּוּ 1 Although it is ambiguous, unlike [4:8](../04/08.md), here **he** likely refers to the individual member of the elders of the congregation who slaughtered the bull in [4:15](../04/15.md) and not to the priest. If it would be helpful in your language, consider making this explicit. Alternate translation: “the elder of the congregation who slaughtered the animal should lift up from it” -4:19 bbhn וְ⁠הִקְטִ֖יר הַ⁠מִּזְבֵּֽחָ⁠ה 1 See how you translated the similar expression in [1:9](../01/09.md). +4:19 shyt rc://*/ta/man/translate/writing-pronouns יָרִ֣ים מִמֶּ֑⁠נּוּ 1 Although it is ambiguous, unlike [4:8](../04/08.md), here **he** likely refers to the individual member of “the elders of the congregation” who slaughtered the bull in [4:15](../04/15.md) and not to the priest. If it would be helpful in your language, consider making this explicit. Alternate translation: “the elder of the congregation who slaughtered the animal shall lift up from it” +4:19 bbhn rc://*/ta/man/translate/translate-unknown וְ⁠הִקְטִ֖יר הַ⁠מִּזְבֵּֽחָ⁠ה 1 See how you translated the similar expression in [1:9](../01/09.md). +4:19 hk6r rc://*/ta/man/translate/writing-poetry יָרִ֣ים מִמֶּ֑⁠נּוּ 1 Here, **he** refers to the priest and not to the worshiper. If it would be helpful in your language, consider making the referent explicit. Alternate translation: “the priest shall lift up from it” 4:20 tsy2 rc://*/ta/man/translate/writing-parallelism וְ⁠עָשָׂ֣ה לַ⁠פָּ֔ר כַּ⁠אֲשֶׁ֤ר עָשָׂה֙ לְ⁠פַ֣ר הַֽ⁠חַטָּ֔את כֵּ֖ן יַעֲשֶׂה־לּ֑⁠וֹ 1 These two phrases mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. If your language can repeat phrases for emphasis, it would be appropriate to use that construction here in your translation. If not, consider combining the phrases. Alternate translation: “And he should do for the bull just as he did for the bull of the purification offering” -4:20 k2wc וְ⁠עָשָׂ֣ה לַ⁠פָּ֔ר & עָשָׂה֙ לְ⁠פַ֣ר & כֵּ֖ן יַעֲשֶׂה־לּ֑⁠וֹ 1 Alternate translation: “And he should prepare the bull ... he prepared the bull ... thus he should prepare it” -4:20 gdgl rc://*/ta/man/translate/writing-pronouns וְ⁠עָשָׂ֣ה לַ⁠פָּ֔ר & כֵּ֖ן יַעֲשֶׂה־לּ֑⁠וֹ 1 As in [4:19](../04/19.md), here **he** refers to the worshiper, likely the individual member of “the elders of the congregation” who slaughtered the bull in [4:15](../04/15.md). If it would be helpful in your language, consider making this explicit. Alternate translation: “And the elder who slaughtered the bull and removed its fat should do for the bull … thus the elder who slaughtered the bull and removed its fat should do with it” -4:20 kird rc://*/ta/man/translate/writing-pronouns כַּ⁠אֲשֶׁ֤ר עָשָׂה֙ לְ⁠פַ֣ר הַֽ⁠חַטָּ֔את 1 Because it was the anointed priest who prepared the **bull of the purification offering** as described in [4:3–12](../04/03.md), in this case, the word **he** refers to the anointed priest, not to the individual member of “the elders of the congregation” who is the subject of the other verbs in this verse. If it would be helpful in your language, consider making the subject explicit here. Alternate translation: “just as the anointed priest did with the bull of the purification offering that he offered because of his own unintentional sin” -4:20 s2f3 rc://*/ta/man/translate/translate-tense כַּ⁠אֲשֶׁ֤ר עָשָׂה֙ לְ⁠פַ֣ר הַֽ⁠חַטָּ֔את 1 Here the author of Leviticus does not use the past tense to describe previous action, as if he is here referring to a specific past instance where the individual prepared a peace offering. Rather, the past tense is being used both to describe action that was previously described in the book of Leviticus and to depict a hypothetical situation. If it would be helpful in your language, consider choosing language that makes it plain that the author is not referring to a specific past action. Alternate translation: “just as one might do with the bull of the purification offering” -4:20 t3ph rc://*/ta/man/translate/figs-abstractnouns וְ⁠כִפֶּ֧ר עֲלֵ⁠הֶ֛ם הַ⁠כֹּהֵ֖ן 1 The word translated **atonement** may have originally indicated either the “covering” or the “wiping away” of sin. Either way, by the time of Leviticus it indicated that the sacrifice would be accepted in order to restore the relationship between the worshiper and Yahweh that had been damaged or defiled by sin. Consider using a word or phrase that conveys this idea effectively in your language. See how you translated the similar expression in [1:4](../01/04.md). Alternative translation: “And the priest shall restore them” -4:20 q33o rc://*/ta/man/translate/writing-pronouns וְ⁠נִסְלַ֥ח לָ⁠הֶֽם׃ 1 Here, **it** refers to the unintentional sin that the community committed that introduced the impurity of sin, which, in turn, required the purification provided by the purification sacrifice. If it would be clearer in your language, consider making this explicit. Alternate translation: “and the unintentional sin of the community will be forgiven for them” +4:20 k2wc וְ⁠עָשָׂ֣ה לַ⁠פָּ֔ר & עָשָׂה֙ לְ⁠פַ֣ר & כֵּ֖ן יַעֲשֶׂה־לּ֑⁠וֹ 1 Alternate translation: “And he shall prepare the bull ... he prepared the bull ... thus he shall prepare it” +4:20 gdgl rc://*/ta/man/translate/writing-pronouns וְ⁠עָשָׂ֣ה לַ⁠פָּ֔ר & כֵּ֖ן יַעֲשֶׂה־לּ֑⁠וֹ 1 As in [4:19](../04/19.md), here **he** refers to the worshipper, likely the individual member of “the elders of the congregation” who slaughtered the bull in [4:15](../04/15.md). If it would be helpful in your language, consider making this explicit. Alternate translation: “And the elder who slaughtered the bull and removed its fat shall do for the bull … thus the elder who slaughtered the bull and removed its fat shall do with it” +4:20 kird rc://*/ta/man/translate/writing-pronouns כַּ⁠אֲשֶׁ֤ר עָשָׂה֙ לְ⁠פַ֣ר הַֽ⁠חַטָּ֔את 1 Because it was the anointed priest who prepared the **bull of the purification offering** as described in [4:3–12](../04/03.md), in this case, the word **he** refers to the anointed priest, not to the individual member of “the elders of the congregation” who is the subject of the other verbs in this verse. If it would be helpful in your language, consider making the subject explicit here. Alternate translation: “just as the anointed priest did with the bull of the sin offering that he offered because of his own unintentional sin” +4:20 s2f3 rc://*/ta/man/translate/translate-tense כַּ⁠אֲשֶׁ֤ר עָשָׂה֙ לְ⁠פַ֣ר הַֽ⁠חַטָּ֔את 1 Here, the author of Leviticus does not use the past tense to describe previous action, as if he is here referring to a specific past instance where the individual prepared a peace offering. Rather, the past tense is being used both to describe an action that was previously described in the book of Leviticus and to depict a hypothetical situation. If it would be helpful in your language, consider choosing language that makes it plain that the author is not referring to specific past actions. Alternate translation: “just as one might do with the bull of the sin offering” +4:20 t3ph rc://*/ta/man/translate/figs-abstractnouns וְ⁠כִפֶּ֧ר עֲלֵ⁠הֶ֛ם הַ⁠כֹּהֵ֖ן 1 The word translated **atonement** may have originally indicated either the “covering” or the “wiping away” of sin. Either way, by the time of Leviticus it indicated that the sacrifice would be accepted in order to restore the relationship between the worshiper and Yahweh that had been damaged or defiled by sin. Consider using a word or phrase that conveys this idea effectively in your language. See how you translated the similar expression in [1:4](../01/04.md). Alternative translation: “And the priest shall offer the sacrifice that Yahweh will accept on behalf of the people and restore them to relationship with himself” +4:20 q33o rc://*/ta/man/translate/writing-pronouns וְ⁠נִסְלַ֥ח לָ⁠הֶֽם׃ 1 Here, **it** refers to the unintentional sin that the community committed that introduced the impurity of sin, which, in turn, required the purification provided by the purification sacrifice. If it would be clearer in your language, consider making this explicit. Alternate translation: “and the unintentional sin of the community will be forgiven” 4:20 jd5j rc://*/ta/man/translate/figs-activepassive וְ⁠נִסְלַ֥ח לָ⁠הֶֽם 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “and Yahweh will forgive the community for their sins” 4:21 vvgk rc://*/ta/man/translate/writing-pronouns וְ⁠הוֹצִ֣יא אֶת־הַ⁠פָּ֗ר 1 As in [4:12](../04/12.md), the word **he** cannot refer to the priest making the sacrifice, because this action would cause the priest to become impure. Rather, it refers to another, unspecified Israelite. If it would be helpful in your language, consider using a generic word for a person, as the UST models. Alternate translation: “And someone else shall bring out the bull” -4:21 bves rc://*/ta/man/translate/figs-explicit אֶת־הַ⁠פָּ֗ר 1 Because [4:20](../04/20.md), instructs the community to prepare the bull in the same manner that the high priest prepared the bull for his purification offering (in [4:8–10](../04/08.md)), here **the bull** refers to the pieces of the bull that are not burned on the altar, as listed in [4:11](../04/11.md). If it would be helpful, consider making this explicit. Alternate translation: “the skin of the bull and all its flesh, with its head and with its legs and its innards and its dung” +4:21 bves rc://*/ta/man/translate/figs-explicit אֶת־הַ⁠פָּ֗ר 1 Because [4:20](../04/20.md) instructs the community to prepare the bull in the same manner that the high priest prepared the bull for his sin offering (in [4:8–10](../04/08.md)), here **the bull** refers to the pieces of the bull that are not burned on the altar, as listed in [4:11](../04/11.md). If it would be helpful, consider making this explicit. Alternate translation: “the skin of the bull and all its flesh, with its head and with its legs and its innards and its dung” 4:21 zg6w rc://*/ta/man/translate/figs-explicit אֵ֖ת הַ⁠פָּ֣ר הָ⁠רִאשׁ֑וֹן 1 The phrase **the first bull** refers to the bull offered and prepared by the anointed priest, as described in [4:3–12](../04/12.md). If it would be helpful in your language, consider making this explicit. Alternate translation: “the bull that the high priest offered for his purification offering” 4:22 xg1v rc://*/ta/man/translate/figs-activepassive וְ⁠עָשָׂ֡ה אַחַ֣ת מִ⁠כָּל־מִצְוֺת֩ יְהוָ֨ה אֱלֹהָ֜י⁠ו אֲשֶׁ֧ר לֹא־תֵעָשֶׂ֛ינָה בִּ⁠שְׁגָגָ֖ה 1 See how you translated the similar expression in [4:2](../04/02.md) and [4:13](../04/13.md). 4:23 jwgw rc://*/ta/man/translate/writing-poetry חַטָּאת֔⁠וֹ אֲשֶׁ֥ר חָטָ֖א בָּ֑⁠הּ 1 The expression **his sin that he has sinned with it** uses repetition for emphasis. If your language can use repetition for emphasis in this manner, consider using a similar expression here. If not, then consider using a generic expression. Alternate translation: “the sin that he committed” -4:23 g4fd rc://*/ta/man/translate/figs-activepassive אֽוֹ־הוֹדַ֤ע אֵלָי⁠ו֙ חַטָּאת֔⁠וֹ אֲשֶׁ֥ר חָטָ֖א בָּ֑⁠הּ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “or he becomes aware of the sin that he has sinned with it” +4:23 g4fd rc://*/ta/man/translate/figs-activepassive אֽוֹ־הוֹדַ֤ע אֵלָי⁠ו֙ חַטָּאת֔⁠וֹ אֲשֶׁ֥ר חָטָ֖א בָּ֑⁠הּ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “or he becomes aware of the sin that he sinned” 4:23 r7o2 rc://*/ta/man/translate/figs-possession שְׂעִ֥יר עִזִּ֖ים 1 The expression **a buck of the goats** refers to a male goat that belongs to the class of animals also called goats. If your language possesses a specific term for a male goat, consider using it here, or use a generic expression. Alternate translation: “a male goat” +4:23 jvon rc://*/ta/man/translate/figs-genericnoun עִזִּ֖ים 1 The expression **the goats** does not refer to a specific group of animals. Rather, it refers to any goats that an Israelite might own. If it would be helpful in your language, consider stating the meaning plainly. Alternate translation: “the goats that he owns or can buy” 4:23 lvq3 rc://*/ta/man/translate/figs-explicit תָּמִֽים׃ 1 See how you translated this term in [1:3](../01/03.md). 4:24 q1kq rc://*/ta/man/translate/writing-pronouns וְ⁠סָמַ֤ךְ & וְ⁠שָׁחַ֣ט 1 The word **he** here refers to the “leader” whose unintentional sin requires a purification offering (see [4:22](../04/22.md)). If it would be helpful in your language, consider making this explicit. Alternate translation: “And the leader shall lay … and the leader shall slaughter” 4:24 aby2 rc://*/ta/man/translate/translate-symaction וְ⁠סָמַ֤ךְ יָד⁠וֹ֙ עַל־רֹ֣אשׁ הַ⁠שָּׂעִ֔יר 1 See how you translated this symbolic action in [1:4](../01/04.md). 4:24 z9vz rc://*/ta/man/translate/writing-pronouns בִּ⁠מְק֛וֹם אֲשֶׁר־יִשְׁחַ֥ט אֶת־הָ⁠עֹלָ֖ה 1 Here, **he** does not refer specifically to the leader whose purification offering the current section discusses, but refers generally to any person who offers a burnt offering. If it would be helpful in your language, consider using a generic word for a person to make this explicit. Alternate translation: “in the place where someone might slaughter the burnt offering” -4:24 zee3 rc://*/ta/man/translate/figs-metaphor לִ⁠פְנֵ֣י יְהוָ֑ה 1 See how you translated this expression in [1:5](../01/05.md). -4:25 wnl3 rc://*/ta/man/translate/figs-explicit וְ⁠לָקַ֨ח הַ⁠כֹּהֵ֜ן מִ⁠דַּ֤ם 1 As before, it is implied that **the priest** will catch **the blood** in a bowl as the blood drains from the goat. See how you translated this expression in [1:5](../01/05.md). -4:25 hd5k קַרְנֹ֖ת מִזְבַּ֣ח 1 While noting that here the priest drips **the blood** on the horns of the altar of the burnt offering rather than on the horns of the altar of fragrant incense, see how you translated these expressions in [4:7](../04/07.md) and [4:18](../04/18.md). +4:24 zee3 rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֣י יְהוָ֑ה 1 See how you translated this expression in [1:5](../01/05.md). +4:25 wnl3 rc://*/ta/man/translate/figs-explicit וְ⁠לָקַ֨ח הַ⁠כֹּהֵ֜ן מִ⁠דַּ֤ם הַֽ⁠חַטָּאת֙ 1 As before, it is implied that **the priest** will catch **the blood** in a bowl as the blood drains from the goat. See how you translated this expression in [1:5](../01/05.md). +4:25 jlby rc://*/ta/man/translate/figs-idiom וְ⁠נָתַ֕ן עַל־קַרְנֹ֖ת מִזְבַּ֣ח הָ⁠עֹלָ֑ה 1 See how you translated this idiom in [4:7](../04/07.md). +4:25 hd5k rc://*/ta/man/translate/figs-explicit קַרְנֹ֖ת מִזְבַּ֣ח 1 While noting that here the priest drips **the blood** on the horns of the altar of the burnt offering rather than on the horns of the altar of fragrant incense, see how you translated these expressions in [4:7](../04/07.md) and [4:18](../04/18.md). 4:25 chb1 rc://*/ta/man/translate/figs-explicit וְ⁠אֶת־דָּמ֣⁠וֹ 1 As in [4:7](../04/07.md), the phrase **its blood** refers to the blood that remains after applying some of the blood to the horns of the altar. If it would be helpful in your language, consider making this explicit. Alternate translation: “And the remaining blood of the goat” 4:26 sgvn rc://*/ta/man/translate/figs-explicit וְ⁠אֶת־כָּל־חֶלְבּ⁠וֹ֙ 1 The phrase **all of its fat** refers to the fat portions of the goat described in the instructions for peace offerings in [3:14–15](../03/14.md). If it would be helpful in your language, consider making this explicit. Alternate translation: “And all of the goat’s fat, including the fat covering the innards, all the fat that is on the innards, the two kidneys, the fat that is on them that is by the loins, and the lobe on the liver” -4:26 el4n יַקְטִ֣יר הַ⁠מִּזְבֵּ֔חָ⁠ה 1 See how you translated this similar expression in [1:9](../01/09.md). -4:26 vunv rc://*/ta/man/translate/figs-ellipsis כְּ⁠חֵ֖לֶב זֶ֣בַח הַ⁠שְּׁלָמִ֑ים 1 The expression **like the fat of the sacrifice of the peace offerings** leaves out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “in the same manner that the priest would cause the fat of the sacrifice of the peace offerings to become smoke on the altar” +4:26 el4n rc://*/ta/man/translate/translate-unknown יַקְטִ֣יר הַ⁠מִּזְבֵּ֔חָ⁠ה 1 See how you translated this similar expression in [1:9](../01/09.md). +4:26 vunv rc://*/ta/man/translate/figs-ellipsis כְּ⁠חֵ֖לֶב זֶ֣בַח הַ⁠שְּׁלָמִ֑ים 1 The expression **like the fat of the sacrifice of the peace offerings** leaves out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation, without the preceding comma: “in the same manner that the priest would cause the fat of the sacrifice of the peace offerings to become smoke on the altar” 4:26 h9gk rc://*/ta/man/translate/figs-abstractnouns וְ⁠כִפֶּ֨ר עָלָ֧י⁠ו הַ⁠כֹּהֵ֛ן מֵ⁠חַטָּאת֖⁠וֹ 1 See how you translated the similar expression in [4:20](../04/20.md). See how you handled the term **atonement** in [1:4](../01/04.md). -4:26 f786 rc://*/ta/man/translate/writing-pronouns וְ⁠נִסְלַ֥ח לֽ⁠וֹ 1 Here, **it** refers to the unintentional sin that the leader committed that introduced the impurity of sin, which, in turn, required the purification provided by the purification sacrifice. If it would be clearer in your language, consider making this explicit. Alternate translation: “and the leader’s unintentional sin will be forgiven for them” +4:26 f786 rc://*/ta/man/translate/writing-pronouns וְ⁠נִסְלַ֥ח לֽ⁠וֹ 1 Here, **it** refers to the unintentional sin that the leader committed that introduced the impurity of sin, which, in turn, required the purification provided by the purification sacrifice. If it would be clearer in your language, consider making this explicit. Alternate translation: “and the leader’s unintentional sin will be forgiven” 4:26 zhk2 rc://*/ta/man/translate/figs-activepassive וְ⁠נִסְלַ֥ח לֽ⁠וֹ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “and Yahweh will forgive the ruler for his unintentional sin” -4:27 phzq rc://*/ta/man/translate/figs-gendernotations וְ⁠אִם־נֶ֧פֶשׁ אַחַ֛ת 1 As in [4:2](../04/02.md), the words translated **person** is feminine, but it has a generic sense that refers to any person who approaches the tent to make a sacrifice. If your language has a generic word for an individual that is grammatically feminine, consider using it here, or use a generic noun. Alternate translation: “And if any person” or “And if an individual” +4:27 phzq rc://*/ta/man/translate/figs-gendernotations וְ⁠אִם־נֶ֧פֶשׁ אַחַ֛ת 1 As in [4:2](../04/02.md), the word translated **person** is feminine, but it has a generic sense that refers to any person who approaches the tent to make a sacrifice. If you language has a generic word for an individual that is grammatically feminine, consider using it here, or use a generic noun. Alternate translation: “And if any person” or “And if an individual” 4:27 kv6h rc://*/ta/man/translate/figs-explicit מֵ⁠עַ֣ם הָ⁠אָ֑רֶץ 1 The expression **the people of the land** refers to individuals who live (or will live in the future) in the land of Israel, excluding the king, the high priest, and the leader previously referenced in this chapter. If this would be unclear in your context, consider using a general expression. Alternate translation: “from the common people who live in the land of Israel” -4:27 ppx5 rc://*/ta/man/translate/figs-activepassive בַּ֠⁠עֲשֹׂתָ⁠הּ אַחַ֨ת מִ⁠מִּצְוֺ֧ת יְהוָ֛ה אֲשֶׁ֥ר לֹא־תֵעָשֶׂ֖ינָה 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “by doing one thing that Yahweh commanded the people not to do” +4:27 ppx5 rc://*/ta/man/translate/figs-activepassive בַּ֠⁠עֲשֹׂתָ⁠הּ אַחַ֨ת מִ⁠מִּצְוֺ֧ת יְהוָ֛ה אֲשֶׁ֥ר לֹא־תֵעָשֶׂ֖ינָה 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “by doing one thing that Yahweh told the people not to do” 4:28 barn rc://*/ta/man/translate/writing-poetry חַטָּאת֖⁠וֹ אֲשֶׁ֣ר חָטָ֑א & עַל־חַטָּאת֖⁠וֹ אֲשֶׁ֥ר חָטָֽא׃ 1 Here, words are being repeated for emphasis. See how you translated the similar phrase in [4:23](../04/23.md). -4:28 al2q rc://*/ta/man/translate/figs-activepassive הוֹדַ֣ע אֵלָ֔י⁠ו חַטָּאת֖⁠וֹ אֲשֶׁ֣ר חָטָ֑א 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “he becomes aware of the sin that he has sinned” +4:28 al2q rc://*/ta/man/translate/figs-activepassive הוֹדַ֣ע אֵלָ֔י⁠ו חַטָּאת֖⁠וֹ אֲשֶׁ֣ר חָטָ֑א 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “he becomes aware of the sin that he sinned” 4:28 mgqk rc://*/ta/man/translate/figs-possession שְׂעִירַ֤ת עִזִּים֙ 1 The expression **a doe of the goats** refers to a female goat that belongs to the class of animals also called goats. If your language possesses a specific term for a female goat, consider using it here, or use a generic expression. Alternate translation: “a female goat” or “a she-goat” +4:28 n2ns rc://*/ta/man/translate/figs-genericnoun עִזִּים֙ 1 See how you translated this expression in [4:23](../04/23.md). 4:28 b3et rc://*/ta/man/translate/figs-explicit תְּמִימָ֣ה 1 See how you translated this term in [1:3](../01/03.md). 4:29 rup1 rc://*/ta/man/translate/translate-symaction וְ⁠סָמַךְ֙ אֶת־ יָד֔⁠וֹ עַ֖ל רֹ֣אשׁ 1 See how you translated this symbolic action in [1:4](../01/04.md). -4:29 hqed rc://*/ta/man/translate/figs-explicit בִּ⁠מְק֖וֹם הָ⁠עֹלָֽה 1 The **place of the burnt offering** is identical to “the place where he slaughters the burnt offering to the face of Yahweh” in [4:24](../04/24.md). If this is unclear in your language, consider making this explicit. Alternate translation: “in the same place where people slaughter the animals for the burnt offering” +4:29 hqed rc://*/ta/man/translate/figs-explicit בִּ⁠מְק֖וֹם הָ⁠עֹלָֽה 1 The **place of the burnt offering** is identical to “the place where he slaughters the burnt offering to the face of Yahweh” in [4:24](../04/24.md). If this is unclear in your language, consider making this explicit. Alternate translation: “in the location where people slaughter the burnt offering” 4:30 su7w rc://*/ta/man/translate/figs-explicit וְ⁠לָקַ֨ח הַ⁠כֹּהֵ֤ן מִ⁠דָּמָ⁠הּ֙ בְּ⁠אֶצְבָּע֔⁠וֹ 1 As before, it is implied that **the priest** will catch **the blood** in a bowl as the blood drains from the goat. See how you translated this expression in [1:5](../01/05.md). -4:30 zr2b קַרְנֹ֖ת מִזְבַּ֣ח הָ⁠עֹלָ֑ה 1 See how you handled this expression in [4:25](../04/25.md). -4:30 k9y4 וְ⁠אֶת־כָּל־דָּמָ֣⁠הּ 1 Alternate translation: “And the remaining blood of the goat” -4:30 kqw2 rc://*/ta/man/translate/figs-explicit אֶל־יְס֖וֹד הַ⁠מִּזְבֵּֽחַ 1 Although unspecified, it is likely that the **altar** mentioned here is the same **altar of the burnt offering** that is referred to in this verse, which is also the place where **the blood** of the sacrificial animal is poured out in the similar expressions in [4:7](../04/07.md), [4:18](../04/18.md), [4:25](../04/25.md), and [4:30](../04/30.md). If it would be helpful in your language, consider making the identity of the altar explicit, or using an identifying adjective as the UST models. Alternate translation: “toward the base of the altar of the burnt offering” +4:30 avro rc://*/ta/man/translate/figs-idiom וְ⁠נָתַ֕ן עַל־קַרְנֹ֖ת מִזְבַּ֣ח הָ⁠עֹלָ֑ה 1 See how you translated this idiom in [4:7](../04/07.md). +4:30 zr2b rc://*/ta/man/translate/figs-explicit קַרְנֹ֖ת מִזְבַּ֣ח הָ⁠עֹלָ֑ה 1 See how you handled this expression in [4:25](../04/25.md). +4:30 dqv4 rc://*/ta/man/translate/figs-idiom וְ⁠נָתַ֕ן עַל־קַרְנֹ֖ת מִזְבַּ֣ח הָ⁠עֹלָ֑ה 1 See how you translated the similar idiom in [4:7](../04/07.md). +4:30 k9y4 rc://*/ta/man/translate/figs-explicit וְ⁠אֶת־כָּל־דָּמָ֣⁠הּ 1 The phrase **all the blood of the bull** refers to the blood that remains after applying the blood to the **horns of the altar**. If this would be unclear in your language, consider making this explicit. Alternate translation: “And the remaining blood of the goat” +4:30 kqw2 rc://*/ta/man/translate/figs-explicit אֶל־יְס֖וֹד הַ⁠מִּזְבֵּֽחַ 1 Although unspecified, it is likely that the **altar** mentioned here is the same **altar of the burnt offering** that is referred to in this verse, which is also the place where **the blood** of the sacrificial animal is poured out in the similar expressions in [4:7](../04/07.md), [4:18](../04/18.md), [4:25](../04/25.md), and [4:30](../04/30.md). If it would be helpful in your language, consider making the identity of the altar explicit or using an identifying adjective as the UST models. Alternate translation: “at the base of the altar of the burnt offering” 4:31 m5yu rc://*/ta/man/translate/figs-explicit וְ⁠אֶת־כָּל־חֶלְבָּ֣⁠הּ 1 As in [4:26](../04/26.md), the phrase **all of its fat** refers to the fat portions of the goat described in the instructions for peace offerings in [3:14–15](../03/14.md). If it would be helpful in your language, consider making this explicit. Alternate translation: “And all of the goat’s fat, including the fat covering the innards, all the fat that is on the innards, the two kidneys, the fat that is on them that is by the loins, and the lobe on the liver” -4:31 hmu3 rc://*/ta/man/translate/writing-pronouns יָסִ֗יר 1 As in [4:20](../04/20.md), here, **he** refers to the individual offering the sacrifice, not to the priest. If this would be unclear in your language, consider making the subject explicit. Alternate translation: “the person offering the purification offering should remove” +4:31 hmu3 rc://*/ta/man/translate/writing-pronouns יָסִ֗יר 1 As in [4:20](../04/20.md), here, **he** refers to the individual offering the sacrifice, not to the priest. If this would be unclear in your language, consider making the subject explicit. Alternate translation: “the person offering the purification offering shall remove” 4:31 x3cz rc://*/ta/man/translate/figs-activepassive כַּ⁠אֲשֶׁ֨ר הוּסַ֣ר חֵלֶב֮ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “just as a person would remove the fat” -4:31 lo98 rc://*/ta/man/translate/translate-tense כַּ⁠אֲשֶׁ֨ר הוּסַ֣ר חֵלֶב֮ מֵ⁠עַ֣ל זֶ֣בַח הַ⁠שְּׁלָמִים֒ 1 As in [4:10](../04/10.md), the author of Leviticus does not use the present tense here to describe contemporaneous or ongoing action, as if he is here referring to a specific instance where an individual is preparing a peace offering. Rather, the present tense is being used both to describe action that was previously described in the book of Leviticus and to depict a hypothetical situation. If it would be helpful in your language, consider choosing language that makes it plain that the author is not referring to specific past action. Alternate translation: “in the same manner as the fat would be removed from the sacrifice of the peace offerings” -4:31 y4ug rc://*/ta/man/translate/translate-symaction וְ⁠הִקְטִ֤יר הַ⁠כֹּהֵן֙ הַ⁠מִּזְבֵּ֔חָ⁠ה 1 See how you translated the similar expression in [1:9](../01/09.md). -4:31 e8ap לְ⁠רֵ֥יחַ נִיחֹ֖חַ לַ⁠יהוָ֑ה 1 See how you translated the similar expression in [1:9](../01/09.md). +4:31 lo98 rc://*/ta/man/translate/translate-tense כַּ⁠אֲשֶׁ֨ר הוּסַ֣ר חֵלֶב֮ מֵ⁠עַ֣ל זֶ֣בַח הַ⁠שְּׁלָמִים֒ 1 As in [4:10](../04/10.md), the author of Leviticus does not use the present tense here to describe contemporaneous or ongoing action, as if he is here referring to a specific instance where an individual is preparing a peace offering. Rather, the present tense is being used both to describe an action that was previously described in the book of Leviticus and to depict a hypothetical situation. If it would be helpful in your language, consider choosing language that makes it plain that the author is not referring to specific past actions. Alternate translation: “in the same manner as the fat would be removed from the sacrifice of the peace offerings” +4:31 y4ug rc://*/ta/man/translate/translate-unknown וְ⁠הִקְטִ֤יר הַ⁠כֹּהֵן֙ הַ⁠מִּזְבֵּ֔חָ⁠ה 1 See how you translated the similar expression in [1:9](../01/09.md). 4:31 f423 rc://*/ta/man/translate/figs-abstractnouns וְ⁠כִפֶּ֥ר עָלָ֛י⁠ו הַ⁠כֹּהֵ֖ן 1 See how you handled this expression involving an abstract noun in [1:4](../01/04.md) and [4:20](../04/20.md). 4:31 rty9 rc://*/ta/man/translate/figs-activepassive וְ⁠נִסְלַ֥ח לֽ⁠וֹ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “and Yahweh will forgive the inidivual’s sins” 4:32 fcuy rc://*/ta/man/translate/writing-pronouns וְ⁠אִם־כֶּ֛בֶשׂ יָבִ֥יא קָרְבָּנ֖⁠וֹ 1 Here, the words **he** and **his** refer to the individual from the people of the land referred to in [4:27–28](../04/27.md). If it would be unclear in your language that these words refer to the same individual as the previous section, consider making the subject explicit. Alternate translation: “But if that individual brings a lamb as his offering” 4:32 sqnk rc://*/ta/man/translate/figs-explicit תְמִימָ֖ה 1 See how you translated this term in [1:3](../01/03.md). 4:33 gp8z rc://*/ta/man/translate/translate-symaction וְ⁠סָמַךְ֙ אֶת־יָד֔⁠וֹ עַ֖ל רֹ֣אשׁ הַֽ⁠חַטָּ֑את 1 See how you translated this symbolic action in [1:4](../01/04.md). -4:33 n4w5 rc://*/ta/man/translate/writing-pronouns בִּ⁠מְק֕וֹם אֲשֶׁ֥ר יִשְׁחַ֖ט אֶת־הָ⁠עֹלָֽה׃ 1 As in [4:24](../04/24.md), **he** does not refer specifically to the individual whose purification offering the current section discusses, but refers generally to any person who kills an animal in order to offer a burnt offering. If it would be helpful in your language, consider using a generic word for a person to make this explicit. Alternate translation: “in the place where someone would slaughter the burnt offering” -4:34 swdg וְ⁠לָקַ֨ח הַ⁠כֹּהֵ֜ן מִ⁠דַּ֤ם הַֽ⁠חַטָּאת֙ בְּ⁠אֶצְבָּע֔⁠וֹ 1 See how you handled the information implied in the similar expressions in [1:5](../01/05.md). -4:34 l4b7 קַרְנֹ֖ת מִזְבַּ֣ח הָ⁠עֹלָ֑ה 1 See how you handled this expression in [4:25](../04/25.md) and [4:30](../04/30.md). -4:34 k2b9 וְ⁠אֶת־כָּל־דָּמָ֣⁠הּ 1 See how you handled this expression in [4:30](../04/30.md). +4:33 n4w5 rc://*/ta/man/translate/writing-pronouns בִּ⁠מְק֕וֹם אֲשֶׁ֥ר יִשְׁחַ֖ט אֶת־הָ⁠עֹלָֽה׃ 1 As in [4:24](../04/24.md), **he** does not refer specifically to the individual whose purification offering the current section discusses, but refers generally to any person who kills an animal in order to offer a burnt offering. If it would be helpful in your language, consider using a generic word for a person to make this explicit. Alternate translation: “in the location where someone would slaughter the burnt offering” +4:34 swdg rc://*/ta/man/translate/figs-explicit וְ⁠לָקַ֨ח הַ⁠כֹּהֵ֜ן מִ⁠דַּ֤ם הַֽ⁠חַטָּאת֙ בְּ⁠אֶצְבָּע֔⁠וֹ 1 See how you handled the information implied in the similar expressions in [4:5](../04/05.md). +4:34 th46 rc://*/ta/man/translate/figs-idiom וְ⁠נָתַ֕ן עַל־קַרְנֹ֖ת מִזְבַּ֣ח הָ⁠עֹלָ֑ה 1 See how you translated the similar idiom in [4:7](../04/07.md). +4:34 l4b7 rc://*/ta/man/translate/figs-explicit קַרְנֹ֖ת מִזְבַּ֣ח הָ⁠עֹלָ֑ה 1 See how you handled this expression in [4:25](../04/25.md) and [4:30](../04/30.md). +4:34 k2b9 rc://*/ta/man/translate/figs-explicit וְ⁠אֶת־כָּל־דָּמָ֣⁠הּ 1 See how you translated this expression in [4:30](../04/30.md). Alternate translation: “And all the remaining blood” 4:34 iq0o rc://*/ta/man/translate/figs-explicit אֶל־יְס֖וֹד הַ⁠מִּזְבֵּֽחַ׃ 1 Although unspecified, it is likely that the **altar** mentioned here is the same **altar of the burnt offering** that is referred to in this verse, which is also the place where **the blood** of the sacrificial animal is poured out in the similar expressions in [4:7](../04/07.md), [4:18](../04/18.md), [4:25](../04/25.md), and [4:30](../04/30.md). If it would be helpful in your language, consider making the identity of the altar explicit, or using an identifying adjective as the UST models. Alternate translation: “toward the base of the altar of the burnt offering” 4:35 pl3r rc://*/ta/man/translate/figs-explicit וְ⁠אֶת־כָּל־חֶלְבָּ֣⁠ה 1 As in [4:26](../04/26.md) and [4:31](../04/31.md), the phrase **all of its fat** refers to the fat portions of the lamb described in the instructions for peace offerings in [3:9–10](../03/09.md). If it would be helpful in your language, consider making this explicit. Alternate translation: “And all of the lamb’s fat, including the entire fatty tail, the fat covering the innards, all the fat that is on the innards, the two kidneys, the fat that is on them that is by the loins, and the lobe on the liver” -4:35 z6xq rc://*/ta/man/translate/writing-pronouns יָסִ֗יר 1 As in [4:31](../04/31.md), here, **he** refers to the individual offering the sacrifice, not to the priest. If this would be unclear in your language, consider making the subject explicit. Alternate translation: “the person offering the purification offering should remove” -4:35 gqlb rc://*/ta/man/translate/translate-tense כַּ⁠אֲשֶׁ֨ר יוּסַ֥ר חֵֽלֶב־הַ⁠כֶּשֶׂב֮ מִ⁠זֶּ֣בַח הַ⁠שְּׁלָמִים֒ 1 As in [4:10](../04/10.md), the author of Leviticus does not use the present tense here to describe contemporaneous or ongoing action, as if he is here referring to a specific instance where an individual is preparing a peace offering. Rather, the present tense is being used both to describe action that was previously described in the book of Leviticus and to depict a hypothetical situation. If it would be helpful in your language, consider choosing language that makes it plain that the author is not referring to specific past action. Alternate translation: “in the same manner as the fat of the lamb would be removed from the sacrifice of the peace offerings” +4:35 z6xq rc://*/ta/man/translate/writing-pronouns יָסִ֗יר 1 As in [4:31](../04/31.md), here, **he** refers to the individual offering the sacrifice, not to the priest. If this would be unclear in your language, consider making the subject explicit. Alternate translation: “the person offering the sin offering shall remove” +4:35 gqlb rc://*/ta/man/translate/translate-tense כַּ⁠אֲשֶׁ֨ר יוּסַ֥ר חֵֽלֶב־הַ⁠כֶּשֶׂב֮ מִ⁠זֶּ֣בַח הַ⁠שְּׁלָמִים֒ 1 As in [4:10](../04/10.md), the author of Leviticus does not use the present tense here to describe contemporaneous or ongoing action, as if he is here referring to a specific instance where an individual is preparing a peace offering. Rather, the present tense is being used both to describe an action that was previously described in the book of Leviticus and to depict a hypothetical situation. If it would be helpful in your language, consider choosing language that makes it plain that the author is not referring to specific past actions. Alternate translation: “in the same manner as the fat of the lamb would be removed from the sacrifice of the peace offerings” 4:35 i2gb rc://*/ta/man/translate/figs-activepassive כַּ⁠אֲשֶׁ֨ר יוּסַ֥ר חֵֽלֶב־הַ⁠כֶּשֶׂב֮ מִ⁠זֶּ֣בַח הַ⁠שְּׁלָמִים֒ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “just as a person who offers a lamb as a sacrifice of peace offerings removes the fat of that lamb” -4:35 mpi3 וְ⁠הִקְטִ֨יר הַ⁠כֹּהֵ֤ן אֹתָ⁠ם֙ הַ⁠מִּזְבֵּ֔חָ⁠ה 1 See how you translated the similar expressions in [1:9](../01/09.md). +4:35 mpi3 rc://*/ta/man/translate/translate-unknown וְ⁠הִקְטִ֨יר הַ⁠כֹּהֵ֤ן אֹתָ⁠ם֙ הַ⁠מִּזְבֵּ֔חָ⁠ה 1 See how you translated the similar expressions in [1:9](../01/09.md). 4:35 t7jx rc://*/ta/man/translate/figs-possession עַ֖ל אִשֵּׁ֣י יְהוָ֑ה 1 See how you translated the similar possessive expressions in [2:3](../02/03.md) and [2:10](../02/10.md). Alternate translation: “on the sacrifices that people offer as gifts to Yahweh” 4:35 sy5y rc://*/ta/man/translate/figs-abstractnouns וְ⁠כִפֶּ֨ר עָלָ֧י⁠ו הַ⁠כֹּהֵ֛ן עַל־ חַטָּאת֥⁠וֹ 1 See how you handled this expression involving an abstract noun in [1:4](../01/04.md). 4:35 m4ms rc://*/ta/man/translate/figs-activepassive וְ⁠נִסְלַ֥ח לֽ⁠וֹ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “and Yahweh will forgive the individual of his sin” 5:intro dfg1 0 # Leviticus 5 General Notes\n\n## Structure and Formatting\n\nThis chapter gives instructions about how to offer a specific type of sacrifice.\n\n## Special Concepts in this Chapter\n\n### Not testifying\n\nIf a person saw a crime, or a wrong being done, they were required to be a witness about what they saw or heard. (See: [[rc://*/tw/dict/bible/kt/testimony]])\n\n### Sacrifices for the poor\n\nThis chapter explains that poor people were allowed to offer less expensive sacrifices if they could not afford more costly sacrifices. -5:1 rx2n rc://*/ta/man/translate/figs-gendernotations וְ⁠נֶ֣פֶשׁ כִּֽי־תֶחֱטָ֗א וְ⁠שָֽׁמְעָה֙ 1 Although the words translated **A person** and **he** are feminine, they have a generic sense that refers to any person who approaches the tent to make a sacrifice. If your language has a generic word for an individual that is grammatically feminine, consider using it here, or use a generic noun. See how you handled the similar phrase in [2:1](../02/01.md) and [4:1](../04/01.md). Alternate translation: “And when any person sins, and he hears” or “And when someone sins, and he hears” +5:1 rx2n rc://*/ta/man/translate/figs-gendernotations וְ⁠נֶ֣פֶשׁ כִּֽי־תֶחֱטָ֗א וְ⁠שָֽׁמְעָה֙ 1 Although the words translated **a person** is feminine, it has a generic sense that refers to any person who approaches the tent to make a sacrifice. If your language has a generic word for an individual that is grammatically feminine, consider using it here, or use a generic noun. See how you handled the similar phrase in [2:1](../02/01.md) and [4:1](../04/01.md). Alternate translation: “And when any person sins, and he hears” or “And when someone sins, and he hears” 5:1 a833 rc://*/ta/man/translate/figs-idiom ק֣וֹל אָלָ֔ה 1 The **sound of a curse** is an idiom that refers to someone hearing a publicly spoken imprecatory curse against the perpetrator of a crime which has harmed the individual who speaks the curse (see the parallel text in [Proverbs 29:24](prov/29/24.md)). The implication of this verse is that if the individual who hears the curse against the perpetrator of the crime fails to testify against that individual in the context of the judicial system, then he must **carry his iniquity** (for this phrase, see the next note). Alternate translation: “someone pronouncing a curse against someone who has wronged them” -5:1 erm9 rc://*/ta/man/translate/figs-idiom וְ⁠נָשָׂ֥א עֲוֺנֽ⁠וֹ 1 The expression **he will carry his iniquity** refers to being responsible to make restitution for the guilt acquired by an individual’s wrongdoing, whether intentional or unintentional. If your language has a similar idiom, consider using it here. If not, consider stating the meaning plainly. Alternate translation: “then he is now responsible to make restitution for his wrongdoing” -5:2 nz0p rc://*/ta/man/translate/figs-genericnoun נֶ֗פֶשׁ אֲשֶׁ֣ר תִּגַּע֮ 1 Although the words translated **A person** and **he** are feminine, they have a generic sense that refers to any person who approaches the tent to make a sacrifice. If your language has a generic word for an individual that is grammatically feminine, consider using it here, or use a generic noun. See how you handled the similar phrase in [2:1](../02/01.md) and [4:1](../04/01.md). Alternate translation: “when any person touches” or “when someone touches” -5:2 ix6b rc://*/ta/man/translate/figs-idiom טָמֵא֒ & טְמֵאָ֗ה & טְמֵאָ֔ה & טָמֵ֑א & טָמֵ֖א 1 For an object or body to be **unclean** means that it has acquired impurity through its proximity to death. In ancient Israel, this impurity was seen to pollute the holy space where Yahweh lived among the Israelites and could desecrate the sacred items that were consecrated to him. Consequently, anything impure or unclean was not allowed to enter sacred space or touch anything unclean. -5:2 kw6o rc://*/ta/man/translate/figs-genericnoun בְ⁠נִבְלַ֨ת חַיָּ֜ה טְמֵאָ֗ה 1 The expression **the carcass of an unclean animal** does not refer to a specific animal. Rather, it describe the carcass of any wild animal that an Israelite might encounter. Express this in the way that would be most natural in your language. Alternate translation: “the dead body of any unclean wild animal” -5:2 gh1y rc://*/ta/man/translate/figs-genericnoun בְּ⁠נִבְלַת֙ בְּהֵמָ֣ה טְמֵאָ֔ה 1 The expression **the carcass of unclean livestock** does not refer to a specific animal. Rather, it describe the carcass of any domesticated animal that an Israelite might own. Express this in the way that would be most natural in your language. Alternate translation: “the unclean dead body of any of your domesticated animals” -5:2 tkk2 rc://*/ta/man/translate/figs-genericnoun בְּ⁠נִבְלַ֖ת שֶׁ֣רֶץ טָמֵ֑א 1 The expression **the carcass of an unclean creeping animal** does not refer to a specific animal. Rather, it describe the carcass of any winged, swarming insect that an Israelite might encounter. Express this in the way that would be most natural in your language. Alternate translation: “the dead body of any unclean swarming animal that you come across” +5:1 erm9 rc://*/ta/man/translate/figs-idiom וְ⁠נָשָׂ֥א עֲוֺנֽ⁠וֹ 1 The expression **he shall carry his iniquity** refers to being responsible to make restitution for the guilt acquired by an individual’s wrongdoing, whether intentional or unintentional. If your language has a similar idiom, consider using it here. If not, consider stating the meaning plainly. Alternate translation: “then he is now responsible to make restitution for his wrongdoing” +5:2 nz0p rc://*/ta/man/translate/figs-genericnoun נֶ֗פֶשׁ אֲשֶׁ֣ר תִּגַּע֮ 1 Although the words translated **A person** is feminine, it has a generic sense that refers to any person who approaches the tent to make a sacrifice. If your language has a generic word for an individual that is grammatically feminine, consider using it here, or use a generic noun. See how you handled the similar phrase in [2:1](../02/01.md) and [4:1](../04/01.md). Alternate translation: “when any person touches” or “when someone touches” +5:2 ix6b rc://*/ta/man/translate/translate-unknown טָמֵא֒ & טְמֵאָ֗ה & טְמֵאָ֔ה & טָמֵ֑א & טָמֵ֖א 1 For an object or body to be **unclean** means that it has acquired impurity through its perceived proximity to death. In ancient Israel, this impurity was seen to pollute the holy space where Yahweh lived among the Israelites and could desecrate the sacred items that were consecrated to him. Consequently, anything impure or unclean was not allowed to enter the sacred space or touch anything clean or holy. If your language has a similar word, consider using it here. If not, consider using a generic term. Alternate translation: “polluted … polluted … polluted … polluted … is polluted himself” +5:2 kw6o rc://*/ta/man/translate/figs-genericnoun בְ⁠נִבְלַ֨ת חַיָּ֜ה טְמֵאָ֗ה 1 The expression **the unclean carcass of an animal** does not refer to the body of a specific animal. Rather, it describes the carcass of any wild animal that an Israelite might encounter. Express this in the way that would be most natural in your language. Alternate translation: “the dead body of any wild animal” +5:2 gh1y rc://*/ta/man/translate/figs-genericnoun בְּ⁠נִבְלַת֙ בְּהֵמָ֣ה טְמֵאָ֔ה 1 The expression **the unclean carcass of livestock** does not refer to a the body of a specific animal. Rather, it describes the carcass of any domesticated animal that an Israelite might own. Express this in the way that would be most natural in your language. Alternate translation: “the unclean dead body of any of a person's domesticated animals” +5:2 tkk2 rc://*/ta/man/translate/figs-genericnoun בְּ⁠נִבְלַ֖ת שֶׁ֣רֶץ טָמֵ֑א 1 The expression **the carcass of an unclean swarming animal** does not refer to a specific animal. Rather, it describes the carcass of any animal or insect that swarms or creeps on the ground, including winged, swarming insects, mice, rats, and lizards (see [11:20–23](../11/20.md) and [11:24–29](../11/24.md) for the full list of these animals). Express this in the way that would be most natural in your language. Alternate translation: “the dead body of any impure animal that creeps or swarms on the ground” 5:2 kf5s rc://*/ta/man/translate/figs-activepassive וְ⁠נֶעְלַ֣ם מִמֶּ֔⁠נּוּ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “and he does not realize that he touched something unclean” 5:2 a2xy rc://*/ta/man/translate/figs-explicit וְ⁠אָשֵֽׁם 1 Here, to become **guilty** means both to feel the internal sense of having done wrong and to enter into a legal state of needing to make reparations for wrongdoing, whether intentional or unintentional. As the General Introduction to the chapter discusses, this kind of guilt resulted in the need for the **guilt offering**, by which a person atoned for himself and made reparation for the impurity that he brought into the sacred space by his wrongdoing. Alternate translation: “and he needs to make reparations for his wrongdoing” -5:3 kp8s rc://*/ta/man/translate/figs-abstractnouns א֣וֹ כִ֤י יִגַּע֙ בְּ⁠טֻמְאַ֣ת אָדָ֔ם 1 If your language does not use an abstract noun for the idea of **uncleanness**, you could express the same idea in another way. Alternate translation: “Or if he touches a human body in a way that makes him unclean” +5:3 kp8s rc://*/ta/man/translate/figs-abstractnouns א֣וֹ כִ֤י יִגַּע֙ בְּ⁠טֻמְאַ֣ת אָדָ֔ם 1 If your language does not use an abstract noun for the idea of **uncleanness**, you could express the same idea in another way. Alternate translation: “Or if he touches a human body in a way that makes pollutes him” 5:3 dmsx rc://*/ta/man/translate/figs-possession בְּ⁠טֻמְאַ֣ת אָדָ֔ם 1 The expression **the uncleanness of a man** uses the possessive form to refer to the uncleanness that is acquired from a human source. Alternate translation: “the uncleanness that comes from a person” 5:3 fuj0 rc://*/ta/man/translate/writing-poetry לְ⁠כֹל֙ טֻמְאָת֔⁠וֹ אֲשֶׁ֥ר יִטְמָ֖א בָּ֑⁠הּ 1 Here, a verb and its object come from the same root. The phrase **he becomes unclean** translates a verb that is related to the noun translated **uncleanness**. The repetition of related words adds emphasis to the statement. If your language can repeat words for emphasis and your language has comparable terms that you can use in your own translation, it would be appropriate to use that construction here in your translation. 5:3 ymu7 לְ⁠כֹל֙ טֻמְאָת֔⁠וֹ אֲשֶׁ֥ר יִטְמָ֖א בָּ֑⁠הּ 1 Alternate translation: “with regard to all of a person's sins by which he sins” -5:3 twrx rc://*/ta/man/translate/writing-pronouns לְ⁠כֹל֙ טֻמְאָת֔⁠וֹ 1 Here, **his** refers to the **man** mentioned earlier in the verse, which itself, although masculine, has a generic sense that refers to any human being, whether living or dead. If it would helpful in your language, consider making this explicit. Alternate translation: “with regard to any uncleanness that comes from a human being, whether living or dead” -5:3 b9ah rc://*/ta/man/translate/figs-metaphor בְּ⁠טֻמְאַ֣ת & טֻמְאָת֔⁠וֹ & יִטְמָ֖א 1 See how you translated these words in [5:2](../05/02.md). +5:3 twrx rc://*/ta/man/translate/writing-pronouns לְ⁠כֹל֙ טֻמְאָת֔⁠וֹ 1 Here, **his** refers to the **man** mentioned earlier in the verse, which, although masculine, has a generic sense that refers to any human being, whether living or dead. If it would be helpful in your language, consider making this explicit. Alternate translation: “with regard to any uncleanness that comes from a human being, whether living or dead” +5:3 b9ah rc://*/ta/man/translate/figs-explicit בְּ⁠טֻמְאַ֣ת & טֻמְאָת֔⁠וֹ & יִטְמָ֖א 1 See how you translated these words in [5:2](../05/02.md). 5:3 k7l9 rc://*/ta/man/translate/figs-activepassive וְ⁠נֶעְלַ֣ם מִמֶּ֔⁠נּוּ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “and he does not realize it” or “and he does not know about it” -5:4 g4f9 rc://*/ta/man/translate/figs-explicit נֶ֡פֶשׁ כִּ֣י תִשָּׁבַע֩ לְ⁠בַטֵּ֨א 1 This means to swear an oath without thinking seriously about it. It implies that after the person **swears** the oath, he either cannot fulfill it or he does not really want to fulfill it. -5:4 so0x נֶ֡פֶשׁ כִּ֣י תִשָּׁבַע֩ 1 See how you translated this similar expression in [5:2](../05/02.md). Alternate translation “when any person swears” or “when someone swears” +5:3 i368 וְ⁠ה֥וּא יָדַ֖ע 1 Alternate translation: “when he himself knows” +5:3 rvsc rc://*/ta/man/translate/figs-rpronouns וְ⁠ה֥וּא יָדַ֖ע 1 The word **himself** emphasizes how significant it is that **the man**, who had previously was unaware of having touched any uncleanness, had come to realize what he had done. Consider using a way that is natural in your language to indicate this significance. Alternate translation: “but only when he alone knows” +5:3 jy32 rc://*/ta/man/translate/figs-ellipsis וְ⁠ה֥וּא יָדַ֖ע 1 The expression **be he himself knows** is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “but when he himself knows that he has unintentionally touched something unclean” +5:4 g4f9 rc://*/ta/man/translate/figs-explicit נֶ֡פֶשׁ כִּ֣י תִשָּׁבַע֩ לְ⁠בַטֵּ֨א בִ⁠שְׂפָתַ֜יִם לְ⁠הָרַ֣ע ׀ א֣וֹ לְ⁠הֵיטִ֗יב 1 This means to swear an oath without thinking seriously about it. It implies that after the person **swears** the oath, he either cannot fulfill it or he does not really want to fulfill it. If this would not be clear in your language, consider stating the meaning plainly. Alternate translation: “a person hastily swears an oath with two lips without the intention to do what he promised, to do evil or to do good” +5:4 so0x rc://*/ta/man/translate/figs-gendernotations נֶ֡פֶשׁ כִּ֣י תִשָּׁבַע֩ 1 See how you translated this similar expression in [5:2](../05/02.md). Alternate translation “when any person swears an oath” or “when someone swears an oath” 5:4 l73y rc://*/ta/man/translate/figs-synecdoche לְ⁠בַטֵּ֨א בִ⁠שְׂפָתַ֜יִם 1 Here, **with two lips** refers to the words that the person speaks. Alternate translation: “by speaking rashly with their words” -5:4 x743 rc://*/ta/man/translate/figs-gendernotations לְ֠⁠כֹל אֲשֶׁ֨ר יְבַטֵּ֧א הָ⁠אָדָ֛ם בִּ⁠שְׁבֻעָ֖ה 1 Although the words translated **a man** is masculine, it has a generic sense that refers to any person who speaks rashly while swearing an oath. If your language has a generic word for an individual that is grammatically feminine, consider using it here, or use a generic noun. Alternate translation: “with regard to everything that a person thoughtlessly speaks in an oath” +5:4 x743 rc://*/ta/man/translate/figs-gendernotations לְ֠⁠כֹל אֲשֶׁ֨ר יְבַטֵּ֧א הָ⁠אָדָ֛ם בִּ⁠שְׁבֻעָ֖ה 1 Although the word **man** is masculine, it has a generic sense that refers to any person who speaks rashly while swearing an oath. If your language has a generic word for an individual that is grammatically feminine, consider using it here, or use a generic noun. Alternate translation: “with regard to everything that a person speaks rashly in an oath” 5:4 nre6 rc://*/ta/man/translate/figs-activepassive וְ⁠נֶעְלַ֣ם מִמֶּ֑⁠נּוּ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “and he does not realize it” or “and he does not know about it” +5:4 tdo9 rc://*/ta/man/translate/figs-rpronouns וְ⁠הוּא־יָדַ֥ע 1 See how you translated this expression in [5:3](../05/03.md). 5:4 pftx rc://*/ta/man/translate/figs-explicit לְ⁠אַחַ֥ת מֵ⁠אֵֽלֶּה 1 The phrase **from these things** refers to the ways of sinning unintentionally, as described in [5:1–4](../05/01.md). 5:5 nt5r rc://*/ta/man/translate/figs-explicit לְ⁠אַחַ֣ת מֵ⁠אֵ֑לֶּה 1 See how you translated this expression in [5:4](../05/04.md). -5:5 zzqr rc://*/ta/man/translate/writing-pronouns וְ⁠הִ֨תְוַדָּ֔ה אֲשֶׁ֥ר חָטָ֖א עָלֶֽי⁠הָ׃ 1 As in [4:14](../04/14.md), the phrase **regarding it** refers to the commands of Yahweh mentioned in [4:13](../04/13.md). If it would be helpful, consider making this explicit. Alternate translation: “then he should confess that which he sinned with regard to the commands of Yahweh” -5:6 x2i2 rc://*/ta/man/translate/figs-explicit וְ⁠הֵבִ֣יא אֶת־אֲשָׁמ֣⁠וֹ לַ⁠יהוָ֡ה 1 Here, **his guilt** does not refer to the legal status of guilt that it did in [5:2–5](../05/02.md). Rather, it refers to the required penalty for that person’s guilt, that is, the sacrifice that will provide atonement for the individual’s guilt that he acquired by sinning unintentionally. If it would be clearer in your language, consider making this explicit. Alternate translation: “And he shall bring the sacrifice required to atone for his guilt to Yahweh” -5:6 twdf rc://*/ta/man/translate/figs-metonymy וְ⁠הֵבִ֣יא אֶת־אֲשָׁמ֣⁠וֹ לַ⁠יהוָ֡ה 1 Here, to **bring** the required sacrifice **to Yahweh** refers to carrying the sacrifice to the altar that is located at the entrance of the tent of meeting, as described with the other sacrificial processes in the previous chapters. Because the tent of meeting was were Yahweh lived among the Israelites, taking the offering to the altar is considered the same as bringing it directly to Yahweh himself. If it would be clearer in your language, consider making this explicit. Alternate translation: “And he should bring his guilt to the altar that is located at the entrance to the tent of meeting, where Yahweh lives among the Israelites” +5:5 zzqr rc://*/ta/man/translate/writing-pronouns וְ⁠הִ֨תְוַדָּ֔ה אֲשֶׁ֥ר חָטָ֖א עָלֶֽי⁠הָ׃ 1 As in [4:14](../04/14.md), the phrase **regarding it** refers to the commands of Yahweh mentioned in [4:13](../04/13.md). If it would be helpful, consider making this explicit. Alternate translation: “then he shall confess that he sinned with regard to the commands of Yahweh” +5:6 x2i2 rc://*/ta/man/translate/figs-explicit וְ⁠הֵבִ֣יא אֶת־אֲשָׁמ֣⁠וֹ לַ⁠יהוָ֡ה 1 Here, **his guilt** does not refer to the legal status of guilt that it did in [5:2–5](../05/02.md). Rather, it refers to the required penalty for that person’s guilt, that is, the animal sacrifice that will provide atonement for the individual’s guilt that he acquired by sinning unintentionally. If it would be clearer in your language, consider making this explicit. Alternate translation: “And he shall bring the required sacrifice required by Yahweh” +5:6 twdf rc://*/ta/man/translate/figs-metonymy וְ⁠הֵבִ֣יא אֶת־אֲשָׁמ֣⁠וֹ לַ⁠יהוָ֡ה 1 Here, to **bring** the required sacrifice **to Yahweh** refers to carrying the sacrifice to the altar that is located at the entrance of the tent of meeting, as described with the other sacrificial processes in the previous chapters. Because the tent of meeting was where Yahweh lived among the Israelites, taking the offering to the altar is considered the same as bringing it directly to Yahweh himself. If it would be clearer in your language, consider making this explicit. Alternate translation: “And he shall bring his guilt to the altar that is located inside the tent of meeting, where Yahweh lives among the Israelites” 5:6 b75l rc://*/ta/man/translate/writing-poetry חַטָּאת⁠וֹ֩ אֲשֶׁ֨ר חָטָ֜א 1 Here, words are being repeated for emphasis. See how you translated the similar phrase in [4:23](../04/23.md) and [4:28](../04/28.md). -5:6 tn5o rc://*/ta/man/translate/figs-genericnoun נְקֵבָ֨ה מִן־הַ⁠צֹּ֥אן 1 The expression **a female from the flock** does not refer to a specific animal. Rather, it describes any individual sheep or goat that an Israelite might own. Express this in the way that would be most natural in your language. Alternate translation: “a female flock animal that he owns” -5:6 go0u rc://*/ta/man/translate/figs-genericnoun מִן־הַ⁠צֹּ֥אן 1 The expression **the flock** does not refer to a specific group of animals. Rather, it describes any group of sheep or goats that an Israelite might own. Express this in the way that would be most natural in your language. See how you translated this expression in [1:10](../01/10.md) and [3:6](../03/06.md). Alternate translation: “from the flock of animals that he owns” -5:6 kktf rc://*/ta/man/translate/figs-genericnoun כִּשְׂבָּ֛ה אֽוֹ־שְׂעִירַ֥ת עִזִּ֖ים 1 Here, a **lamb** or **doe of the goats** does not refer to a specific animal. Rather, it describes any individual sheep or goat that an Israelite might own. Alternate translation: “any lamb or any female goat from the goats that you own” -5:6 vrib שְׂעִירַ֥ת עִזִּ֖ים 1 See how you translated the similar expressions in [4:23](../04/23.md) and [4:28](../04/28.md). +5:6 go0u rc://*/ta/man/translate/figs-genericnoun מִן־הַ⁠צֹּ֥אן 1 The expression **the flock** does not refer to a specific group of animals. Rather, it describes any group of sheep or goats that an Israelite might own. Express this in the way that would be most natural in your language. See how you translated this expression in [1:10](../01/10.md) and [3:6](../03/06.md). Alternate translation: “from the flock animals that he owns” +5:6 kktf rc://*/ta/man/translate/translate-unknown כִּשְׂבָּ֛ה 1 A **lamb** is a young sheep. If your language has a specific word for young members of this animal group, consider using it here. If not, consider using a generic expression Alternate translation: “a young sheep” +5:6 f93k rc://*/ta/man/translate/translate-unknown שְׂעִירַ֥ת עִזִּ֖ים 1 A **doe** refers to a female goat or sheep—here, specifically, a goat. If your language has a specific word for this gender of this particular animal group, consider using it here. If not, consider using a generic expression. Alternate translation: “a nanny goat” +5:6 vrib rc://*/ta/man/translate/figs-gendernotations שְׂעִירַ֥ת עִזִּ֖ים 1 See how you translated the similar expressions in [4:23](../04/23.md) and [4:28](../04/28.md). 5:6 haku וְ⁠כִפֶּ֥ר עָלָ֛י⁠ו הַ⁠כֹּהֵ֖ן מֵ⁠חַטָּאתֽ⁠וֹ׃ 1 Alternate translation: “And the priest shall make atonement for him for his sin.” -5:6 fj3k וְ⁠כִפֶּ֥ר עָלָ֛י⁠ו הַ⁠כֹּהֵ֖ן 1 See how you translated the similar expressions in [1:4](../01/04.md). -5:7 uz2x rc://*/ta/man/translate/figs-idiom וְ⁠אִם־לֹ֨א תַגִּ֣יע יָד⁠וֹ֮ דֵּ֣י שֶׂה֒ 1 The expression **if his hand does not touch enough flock animals** is an idiom that refers to being unable to afford to offer one’s own flock animal or to purchase another’s flock animal. If your language has a similar idiomatic expression, consider using it here. Otherwise, if it would be helpful in your language, consider stating the meaning plainly. Alternate translation: “But if he is unable to offer his own flock animal or to purchase someone else’s” -5:7 llw0 rc://*/ta/man/translate/grammar-collectivenouns שֶׂה֒ 1 In this verse, the word **flock animal** is singular in form, but it refers to all domesticated animals that are herded as a flock, usually sheep and goats, as a group. If it would be helpful in your language, you could say this plainly. Alternate translation: “sheep or goats” -5:7 gm7x rc://*/ta/man/translate/figs-ellipsis וְ⁠הֵבִ֨יא אֶת־אֲשָׁמ֜⁠וֹ אֲשֶׁ֣ר חָטָ֗א 1 The expression **his guilt that he sinned** is an abbreviated form of the similar phrase found in [5:6](../05/06.md) and leaves out some words that in many languages a sentence would need in order to be complete. If it would be helpful, you could supply the missing words from 5:6. Alternate translation: “then he should bring his guilt for his sin that he sinned” -5:7 ugl5 וְ⁠הֵבִ֨יא אֶת־אֲשָׁמ֜⁠וֹ 1 See how you translated the similar expression in [5:6](../05/06.md). -5:7 tgyj תֹרִ֛ים & בְנֵֽי־יוֹנָ֖ה 1 See how you translated these terms in [1:14](../01/14.md). -5:7 ilhy rc://*/ta/man/translate/figs-explicit אֶחָ֥ד & וְ⁠אֶחָ֥ד 1 The word translated **one** does not refer to a single bird but to one of the two kinds of birds prescribed by the verse. If this would not be clear in your language, consider making the meaning plain. Alternate translation: “two of the birds....and the other two birds” -5:7 f37p לְ⁠חַטָּ֖את & לְ⁠עֹלָֽה 1 See how you translated these terms in [1:3](../01/03.md) and [4:3](../04/03.md). -5:8 yeet וְ⁠הִקְרִ֛יב 1 In this verse and the next, **he** refers to the priest. If this is unclear in your language, consider making the referent explicit. Alternate translation: “and the priest should present” -5:8 bz85 rc://*/ta/man/translate/figs-explicit מִ⁠מּ֥וּל עָרְפּ֖⁠וֹ 1 The expression **from the back of its neck** refers to the nape of the neck. The priest was instructed to take hold of this location on the bird, and twist, such that the bird was killed, but the head was not removed completely. If your language has a term for this part of a bird’s body, consider using it here. Alternate translation: “from the nape of the bird’s neck” -5:9 e1cy וְ⁠הִזָּ֞ה מִ⁠דַּ֤ם 1 See how you handled the implied information in this symbolic action in [1:5](../01/05.md). +5:6 fj3k rc://*/ta/man/translate/figs-abstractnouns וְ⁠כִפֶּ֥ר עָלָ֛י⁠ו הַ⁠כֹּהֵ֖ן 1 See how you translated the similar expressions in [1:4](../01/04.md). +5:7 uz2x rc://*/ta/man/translate/figs-idiom וְ⁠אִם־לֹ֨א תַגִּ֣יע יָד⁠וֹ֮ דֵּ֣י שֶׂה֒ 1 This expression is an idiom that refers to being unable to afford to offer one’s own flock animal or to purchase another’s flock animal. If your language has a similar idiomatic expression, consider using it here. Otherwise, if it would be helpful in your language, consider stating the meaning plainly. Alternate translation: “But if he is unable to offer his own flock animal or to purchase someone else’s” +5:7 gm7x rc://*/ta/man/translate/figs-ellipsis וְ⁠הֵבִ֨יא אֶת־אֲשָׁמ֜⁠וֹ אֲשֶׁ֣ר חָטָ֗א 1 The expression **his guilt that he sinned** is an abbreviated form of the similar phrase found in [5:6](../05/06.md) and leaves out some words that in many languages a sentence would need in order to be complete. If it would be helpful, you could supply the missing words from [5:6](../05/06.md). Alternate translation: “then he shall bring his guilt for his sin that he sinned” +5:7 ugl5 rc://*/ta/man/translate/figs-explicit וְ⁠הֵבִ֨יא אֶת־אֲשָׁמ֜⁠וֹ 1 See how you translated the similar expression in [5:6](../05/06.md). +5:7 tgyj rc://*/ta/man/translate/translate-unknown תֹרִ֛ים & בְנֵֽי־יוֹנָ֖ה 1 See how you translated these terms in [1:14](../01/14.md). +5:7 ilhy אֶחָ֥ד & וְ⁠אֶחָ֥ד 1 Alternate translation: “one of the birds … and the other bird” +5:7 f37p rc://*/ta/man/translate/translate-unknown לְ⁠חַטָּ֖את & לְ⁠עֹלָֽה 1 See how you translated these terms in [1:3](../01/03.md) and [4:3](../04/03.md). +5:8 yeet rc://*/ta/man/translate/writing-pronouns וְ⁠הִקְרִ֛יב 1 Here and throughout the next verse, **he** refers to the priest. If this is unclear in your language, consider making the referent explicit. Alternate translation, with a comma before: “and the priest shall present” +5:8 bz85 rc://*/ta/man/translate/figs-explicit מִ⁠מּ֥וּל עָרְפּ֖⁠וֹ 1 The expression **from the back of its neck** refers to the nape of the bird's neck. The priest was instructed to take hold of this location on the bird and twist it, such that the bird was killed but the head was not removed completely. If your language has a word for this part of a bird’s body, consider using it here. Alternate translation: “from the nape of the bird’s neck” +5:9 e1cy rc://*/ta/man/translate/translate-unknown וְ⁠הִזָּ֞ה מִ⁠דַּ֤ם 1 See how you handled the implied information in this symbolic action in [1:5](../01/05.md). 5:9 d3jq וְ⁠הַ⁠נִּשְׁאָ֣ר בַּ⁠דָּ֔ם 1 Alternate translation: “And the remaining blood” -5:9 uh1v יִמָּצֵ֖ה אֶל־יְס֣וֹד הַ⁠מִּזְבֵּ֑חַ 1 Alternate translation: “he shall squeeze out on the base of the altar” -5:10 ens1 וְ⁠אֶת־הַ⁠שֵּׁנִ֛י יַעֲשֶׂ֥ה עֹלָ֖ה 1 Alternate translation: “And the second, he shall prepare as a burnt offering” -5:10 t4n3 rc://*/ta/man/translate/figs-explicit כַּ⁠מִּשְׁפָּ֑ט 1 The phrase **according to the regulation** refers to the commandments and instructions of Yahweh given to the people of Israel, likely the regulations for burnt offerings that Yahweh gave in Lev 1. If it would be clearer in your language, consider making this explicit. Alternate translation: “according to the instructions and commands that Yahweh gave to the people of Israel” -5:10 xgmn rc://*/ta/man/translate/writing-pronouns וְ⁠כִפֶּ֨ר עָלָ֧י⁠ו הַ⁠כֹּהֵ֛ן מֵ⁠חַטָּאת֥⁠וֹ אֲשֶׁר־חָטָ֖א וְ⁠נִסְלַ֥ח לֽ⁠וֹ׃ס 1 Here, the words **him**, **his**, and **he** refer not to the priest, but to the individual who acquired guilt by sinning in the ways described in [5:1–4](../05/01.md). If it would be helpful in your language, consider making this explicit. Alternate translation: “And the priest shall make atonement for the individual from his sin that he sinned, and it will be forgiven to that individual” -5:10 sf4t וְ⁠כִפֶּ֨ר עָלָ֧י⁠ו הַ⁠כֹּהֵ֛ן מֵ⁠חַטָּאת֥⁠וֹ 1 See how you translated the similar expression in [1:4](../01/04.md). -5:10 lm1w מֵ⁠חַטָּאת֥⁠וֹ אֲשֶׁר־חָטָ֖א 1 See how you handled the poetic repetition of words in the similar expression in [5:6](../05/06.md). -5:10 v199 וְ⁠נִסְלַ֥ח לֽ⁠וֹ 1 See how you translated the similar expression in [4:20](../04/20.md). -5:11 l7oh rc://*/ta/man/translate/figs-idiom וְ⁠אִם־לֹא֩ תַשִּׂ֨יג יָד֜⁠וֹ לִ⁠שְׁתֵּ֣י תֹרִ֗ים אוֹ֮ לִ⁠שְׁנֵ֣י בְנֵי־יוֹנָה֒ 1 Like the similar expression in [5:7](../04/26.md), the phrase **if his hand does not reach two turtledoves or two sons of a pigeon** is an idiom that refers to being unable to afford to purchase one of these kinds of birds for a sacrifice. If your language has a similar idiomatic expression, consider using it here. Otherwise, if it would be helpful in your language, consider stating the meaning plainly. Alternate translation: “But if he is unable to purchase two turtledoves or two sons of a pigeon for himself” -5:11 suid תֹרִ֗ים & בְנֵי־יוֹנָה֒ 1 See how you translated these terms in [1:14](../01/14.md). -5:11 id4p rc://*/ta/man/translate/figs-ellipsis וְ⁠הֵבִ֨יא אֶת־קָרְבָּנ֜⁠וֹ אֲשֶׁ֣ר חָטָ֗א 1 As in [5:7](../05/07.md), the expression **his offering that he sinned** is an abbreviated form of the similar phrase found in [5:6](../05/06.md) and leaves out some words that in many languages a sentence would need in order to be complete. If it would be helpful, you could supply the missing words from 5:6. Alternate translation: “then he should bring his offering for his sin that he sinned” +5:10 ens1 וְ⁠אֶת־הַ⁠שֵּׁנִ֛י יַעֲשֶׂ֥ה עֹלָ֖ה 1 Alternate translation: “And the second he shall prepare as a burnt offering” +5:10 t4n3 rc://*/ta/man/translate/figs-explicit כַּ⁠מִּשְׁפָּ֑ט 1 The phrase **according to the regulation** refers to the commandments and instructions of Yahweh given to the people of Israel, likely the regulations for burnt offerings that Yahweh gave in the first chapter of Leviticus. If it would be clearer in your language, consider making this explicit. Alternate translation: “according to the instructions for burnt offerings that Yahweh gave to the people of Israel” +5:10 xgmn rc://*/ta/man/translate/writing-pronouns וְ⁠כִפֶּ֨ר עָלָ֧י⁠ו הַ⁠כֹּהֵ֛ן מֵ⁠חַטָּאת֥⁠וֹ אֲשֶׁר־חָטָ֖א וְ⁠נִסְלַ֥ח לֽ⁠וֹ׃ס 1 Here, the words **him**, **his**, and **he** refer not to the priest but to the individual who acquired guilt by sinning in the ways described in [5:1–4](../05/01.md). If it would be helpful in your language, consider making this explicit. Alternate translation: “And the priest shall make atonement for the individual from his sin that the individual sinned, and it will be forgiven to that individual” +5:10 sf4t rc://*/ta/man/translate/figs-abstractnouns וְ⁠כִפֶּ֨ר עָלָ֧י⁠ו הַ⁠כֹּהֵ֛ן מֵ⁠חַטָּאת֥⁠וֹ 1 See how you translated the similar expression in [1:4](../01/04.md). +5:10 lm1w rc://*/ta/man/translate/writing-poetry מֵ⁠חַטָּאת֥⁠וֹ אֲשֶׁר־חָטָ֖א 1 See how you handled the poetic repetition of words in the similar expression in [5:6](../05/06.md). +5:10 v199 rc://*/ta/man/translate/figs-activepassive וְ⁠נִסְלַ֥ח לֽ⁠וֹ 1 See how you translated the similar expression in [4:20](../04/20.md). +5:11 l7oh rc://*/ta/man/translate/figs-idiom וְ⁠אִם־לֹא֩ תַשִּׂ֨יג יָד֜⁠וֹ לִ⁠שְׁתֵּ֣י תֹרִ֗ים אוֹ֮ לִ⁠שְׁנֵ֣י בְנֵי־יוֹנָה֒ 1 Like the similar expression in [5:7](../04/26.md), the phrase **if his hand does not reach** is an idiom that refers to being unable to afford to purchase one of these kinds of birds for a sacrifice. If your language has a similar idiomatic expression, consider using it here. Otherwise, if it would be helpful in your language, consider stating the meaning plainly. Alternate translation: “But if he is unable to purchase two turtledoves or two sons of a pigeon for himself” +5:11 suid rc://*/ta/man/translate/translate-unknown תֹרִ֗ים & בְנֵי־יוֹנָה֒ 1 See how you translated these terms in [1:14](../01/14.md). +5:11 id4p rc://*/ta/man/translate/figs-ellipsis וְ⁠הֵבִ֨יא אֶת־קָרְבָּנ֜⁠וֹ אֲשֶׁ֣ר חָטָ֗א 1 As in [5:7](../05/07.md), the expression **his offering that he sinned** is an abbreviated form of the similar phrase found in [5:6](../05/06.md) and leaves out some words that in many languages a sentence would need in order to be complete. If it would be helpful, you could supply the missing words from [5:6](../05/06.md). Alternate translation: “then he shall bring his offering for his sin that he sinned” 5:11 cq1l rc://*/ta/man/translate/translate-bvolume עֲשִׂירִ֧ת הָ⁠אֵפָ֛ה סֹ֖לֶת 1 An **ephah** is an ancient measurement of volume equivalent to approximately 22.8 liters. Consequently, a **tenth of an ephah** is a little more than two liters. If it would be helpful in your language, you could use the equivalent modern measurement in your translation or in a footnote. Alternate translation: “about two liters of flour” 5:11 lta4 rc://*/ta/man/translate/translate-fraction עֲשִׂירִ֧ת 1 A **tenth** is one part out of ten equal parts. -5:11 opzs rc://*/ta/man/translate/grammar-connect-logic-result כִּ֥י חַטָּ֖את הִֽיא 1 The word translated as **for** indicates that what follows is a reason for what came before. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation, with a period preceeding: “This is because it is a purification offering” -5:12 hn99 rc://*/ta/man/translate/writing-pronouns וֶ⁠הֱבִיאָ⁠הּ֮ 1 Here, **it** refers to the tenth of an ephah of flour mentioned in the previous verse. If it would be helpful in your language, consider making this explicit. Alternate translation: “And he should bring the tenth of an ephah of flour” -5:12 f7f8 וְ⁠קָמַ֣ץ הַ⁠כֹּהֵ֣ן ׀ מִ֠מֶּ⁠נָּה מְל֨וֹא קֻמְצ֜⁠וֹ 1 See how you translated the similar expression in [2:2](../02/02.md). -5:12 vzu4 וְ⁠הִקְטִ֣יר הַ⁠מִּזְבֵּ֔חָ⁠ה 1 See how you translated the similar expression in [1:9](../01/09.md). Alternate translation: “And the priest should burn it on the altar and cause it to become smoke and ascend toward God in heaven” -5:13 g136 rc://*/ta/man/translate/figs-metaphor וְ⁠כִפֶּר֩ עָלָ֨י⁠ו הַ⁠כֹּהֵ֜ן 1 See how you translated the similar expression in [1:4](../01/04.md). -5:13 o7ad rc://*/ta/man/translate/figs-explicit עַל־חַטָּאת֧⁠וֹ אֲשֶׁר־חָטָ֛א מֵֽ⁠אַחַ֥ת מֵ⁠אֵ֖לֶּה 1 The expression **from one from these** refers to the commandments of Yahweh that the individual sinned and violated in the ways described in [5:1–4](../05/01.md). If it would be helpful in your language, consider making this explicit. Alternate translation: “for his sin that he sinned with regard to one of these ways of violating God’s commandments that pertain to ways a person can unintentionally become guilty” -5:13 vf2m rc://*/ta/man/translate/writing-poetry עַל־חַטָּאת֧⁠וֹ אֲשֶׁר־חָטָ֛א 1 See how you translated these poetically repeated terms in [4:27](../04/27.md), [4:35](../04/35.md), and the similar expression in [5:6](../05/06.md). +5:11 eq3q rc://*/ta/man/translate/figs-idiom וְ⁠לֹא־יִתֵּ֤ן עָלֶ֨י⁠הָ֙ לְבֹנָ֔ה 1 See how you translated the idiom in the similar expression in [2:15](../02/15.md). +5:11 opzs rc://*/ta/man/translate/grammar-connect-logic-result כִּ֥י חַטָּ֖את הִֽיא 1 The word **for** indicates that what follows is a reason for what came before. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation, with a period preceding: “This is because this flour is being offered as a sin offering” +5:12 hn99 rc://*/ta/man/translate/writing-pronouns וֶ⁠הֱבִיאָ⁠הּ֮ 1 Here, **it** refers to the tenth of an ephah of flour mentioned in the previous verse. If it would be helpful in your language, consider making this explicit. Alternate translation: “And he shall bring the tenth of an ephah of flour” +5:12 f7f8 rc://*/ta/man/translate/writing-poetry וְ⁠קָמַ֣ץ הַ⁠כֹּהֵ֣ן ׀ מִ֠מֶּ⁠נָּה מְל֨וֹא קֻמְצ֜⁠וֹ 1 See how you translated the similar expression in [2:2](../02/02.md). +5:12 vzu4 rc://*/ta/man/translate/translate-unknown וְ⁠הִקְטִ֣יר הַ⁠מִּזְבֵּ֔חָ⁠ה 1 See how you translated the similar expression in [1:9](../01/09.md). +5:13 g136 rc://*/ta/man/translate/figs-abstractnouns וְ⁠כִפֶּר֩ עָלָ֨י⁠ו הַ⁠כֹּהֵ֜ן 1 See how you translated the similar expression in [1:4](../01/04.md). +5:13 o7ad rc://*/ta/man/translate/figs-explicit עַל־חַטָּאת֧⁠וֹ אֲשֶׁר־חָטָ֛א מֵֽ⁠אַחַ֥ת מֵ⁠אֵ֖לֶּה 1 The expression **from one from these** refers to the commandments of Yahweh that the individual sinned and violated in the ways described in [5:1–4](../05/01.md). If it would be helpful in your language, consider making this explicit. Alternate translation: “for his sin that he sinned with regard to one of these ways of violating Yahweh's commandments about ways a person can unintentionally become guilty” +5:13 vf2m rc://*/ta/man/translate/writing-poetry עַל־חַטָּאת֧⁠וֹ אֲשֶׁר־חָטָ֛א 1 See how you translated these poetically repeated terms in [4:27](../04/27.md) and [4:35](../04/35.md) and the similar expression in [5:6](../05/06.md). +5:13 dncf rc://*/ta/man/translate/writing-poetry מֵֽ⁠אַחַ֥ת מֵ⁠אֵ֖לֶּה 1 See how you translated the similar expression in [4:2](../04/02.md). 5:13 zpm8 rc://*/ta/man/translate/figs-activepassive וְ⁠נִסְלַ֣ח ל֑⁠וֹ 1 See how you translated the similar expression in [4:20](../04/20.md). -5:13 jpzd rc://*/ta/man/translate/figs-explicit וְ⁠הָיְתָ֥ה לַ⁠כֹּהֵ֖ן 1 The expression **it will be for the priest** means that the portion of the tenth of an ephah of flour that is not burned as part of the memorial portion (as described in [5:12](../05/12.md)) should belong to the priest as food. He receives it after performing the sacrifice, just as is the case with the portion of the **grain offering** that is not burnt as part of the memorial portion. Alternate translation: “And the remaining portion of the flour that is not burned as part of the memorial portion should belong to the priest as food” +5:13 jpzd rc://*/ta/man/translate/figs-explicit וְ⁠הָיְתָ֥ה לַ⁠כֹּהֵ֖ן 1 The expression **it will be for the priest** means that the portion of the tenth of an ephah of flour that is not burned as part of the memorial portion (as described in [5:12](../05/12.md)) should belong to the priest performing the sacrifice as his food, just as is the case with the portion of the **grain offering** that is not burnt as part of the memorial portion. Alternate translation: “And the remaining portion of the flour that was not burned as part of the memorial portion shall belong to the priest as his food” 5:14 ymzk rc://*/ta/man/translate/writing-quotations לֵּ⁠אמֹֽר 1 The word translated **saying** introduces a direct quotation. In your translation, consider ways in which you might introduce this quotation naturally in your language. -5:15 at39 rc://*/ta/man/translate/figs-gendernotations נֶ֚פֶשׁ כִּֽי־ תִמְעֹ֣ל 1 As in [5:1](../05/01.md) and [5:2](../05/02.md), although the words translated **A person** and **he** are feminine, they have a generic sense that refers to any person who approaches the tent to make a sacrifice. If your language has a generic word for an individual that is grammatically feminine, consider using it here, or use a generic noun. See how you handled the similar phrase in [2:1](../02/01.md) and [4:1](../04/01.md). Alternate translation: “When any person trespasses” or “When someone trespasses” -5:15 sst7 rc://*/ta/man/translate/writing-poetry תִמְעֹ֣ל מַ֔עַל 1 Here, a verb and its object come from the same root. The phrase **he trespasses** translates a verb that is related to the noun translated **trespass**. The repetition of related words adds emphasis to the statement. If your language can repeat words for emphasis and your language has comparable terms that you can use in your own translation, it would be appropriate to use that construction here in your translation. -5:15 peon rc://*/ta/man/translate/figs-explicit וְ⁠חָֽטְאָה֙ בִּ⁠שְׁגָגָ֔ה מִ⁠קָּדְשֵׁ֖י יְהוָ֑ה 1 The expression **sins by mistake from the holy things of Yahweh** means to accidentally violate God’s commands regarding the proper treatment of the sacred space and the sacred objects related to the worship of Yahweh. If it would be helpful, consider making this explicit. Alternate translation: “and he sins by mistake with regard to the sacred space and the sacred objects consecrated to Yahweh” -5:15 mcd6 rc://*/ta/man/translate/figs-explicit וְ⁠חָֽטְאָה֙ בִּ⁠שְׁגָגָ֔ה 1 See how you translated the similar expression in [4:2](../04/02.md) and [4:27](../04/27.md). -5:15 vtk9 rc://*/ta/man/translate/figs-metonymy וְ⁠הֵבִיא֩ אֶת־אֲשָׁמ֨⁠וֹ לַֽ⁠יהוָ֜ה 1 Here, to **bring** the required sacrifice **to Yahweh** refers to carrying the sacrifice to the altar that is located at the entrance of the tent of meeting, as described with the other sacrificial processes in the previous chapters. Because the tent of meeting was were Yahweh lived among the Israelites, taking the offering to the altar is considered the same as bringing it directly to Yahweh himself. If it would be clearer in your language, consider making this explicit. Alternate translation: “then he should bring his guilt to the altar that is located at the entrance to the tent of meeting, where Yahweh lives among the Israelites” +5:15 at39 rc://*/ta/man/translate/figs-gendernotations נֶ֚פֶשׁ כִּֽי־ תִמְעֹ֣ל 1 As in [5:1](../05/01.md) and [5:2](../05/02.md), although the word translated **A person** is feminine, it has a generic sense that refers to any person who approaches the tent to make a sacrifice. If your language has a generic word for an individual that is grammatically feminine, consider using it here, or use a generic noun. See how you handled the similar phrase in [2:1](../02/01.md) and [4:1](../04/01.md). Alternate translation: “When any person trespasses” or “When someone trespasses” +5:15 sst7 rc://*/ta/man/translate/writing-poetry תִמְעֹ֣ל מַ֔עַל 1 Here, a verb and its object come from the same root. The phrase **he trespasses** translates a verb that is related to the noun translated **trespass**. The repetition of related words adds emphasis to the statement. If your language can repeat words for emphasis and your language has comparable terms that you can use in your own translation, it would be appropriate to use that construction here in your translation. +5:15 peon rc://*/ta/man/translate/figs-explicit וְ⁠חָֽטְאָה֙ בִּ⁠שְׁגָגָ֔ה מִ⁠קָּדְשֵׁ֖י יְהוָ֑ה 1 The expression **sins by mistake from the holy things of Yahweh** means to violate Yahweh's commands regarding the proper treatment of the sacred space and the sacred objects related to the worship of Yahweh. If it would be helpful, consider making this explicit. Alternate translation: “and he sins by mistake with regard to Yahweh's commandments about how to behave in the sacred space and handle the sacred objects consecrated to Yahweh” +5:15 mcd6 rc://*/ta/man/translate/figs-explicit וְ⁠חָֽטְאָה֙ בִּ⁠שְׁגָגָ֔ה 1 See how you translated the similar expression in [4:2](../04/02.md). +5:15 vtk9 rc://*/ta/man/translate/figs-metonymy וְ⁠הֵבִיא֩ אֶת־אֲשָׁמ֨⁠וֹ לַֽ⁠יהוָ֜ה 1 Here, to **bring** the required sacrifice **to Yahweh** refers to carrying the sacrifice to the altar that is located at the entrance of the tent of meeting, as described with the other sacrificial processes in the previous chapters. Because the tent of meeting was where Yahweh lived among the Israelites, taking the offering to the altar is considered the same as bringing it directly to Yahweh himself. If it would be clearer in your language, consider making this explicit. Alternate translation: “then he shall bring his guilt to the altar that is located inside the tent of meeting, where Yahweh lives among the Israelites” 5:15 yhj6 rc://*/ta/man/translate/figs-explicit וְ⁠הֵבִיא֩ אֶת־אֲשָׁמ֨⁠וֹ 1 As in [5:6](../05/06.md) and [5:7](../05/07.md), here, **his guilt** does not refer to the legal status of guilt but to the required penalty for that person’s guilt, that is, the sacrifice that will provide atonement for the individual’s guilt that he acquired by sinning unintentionally. If it would be clearer in your language, consider making this explicit. Alternate translation: “then he shall bring the sacrifice required to make restitution for his guilt” 5:15 sx6a rc://*/ta/man/translate/figs-explicit תָּמִ֣ים 1 See how you translated this term in [1:3](../01/03.md). 5:15 gfnv rc://*/ta/man/translate/figs-genericnoun מִן־הַ⁠צֹּ֗אן 1 See how you translated this expression in [5:6](../05/06.md). -5:15 cjex rc://*/ta/man/translate/figs-explicit בְּ⁠עֶרְכְּ⁠ךָ֛ 1 The expression **in your valuation** refers to the process of determining (through the use of weights) the monetary value of the ram described in this verse, using the **the shekel of the holy place** as a base measurement. If it would be clearer in your language, consider stating this plainly. Alternate translation: “with your assessment of the value of the ram in silver” +5:15 cjex rc://*/ta/man/translate/figs-explicit בְּ⁠עֶרְכְּ⁠ךָ֛ 1 The expression **in your valuation** refers to the process of determining the monetary value of the ram described in this verse through the use of weights, using **the shekel of the holy place** as a base measurement. If it would be clearer in your language, consider stating this plainly. Alternate translation: “along with your assessment of the value of the ram in silver” 5:15 hf2x rc://*/ta/man/translate/figs-youcrowd בְּ⁠עֶרְכְּ⁠ךָ֛ 1 Even though Yahweh is speaking to a group of people, **you** is singular in this verse. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. -5:15 nwrl rc://*/ta/man/translate/translate-bmoney בְּ⁠עֶרְכְּ⁠ךָ֛ כֶּֽסֶף־שְׁקָלִ֥ים בְּ⁠שֶֽׁקֶל־הַ⁠קֹּ֖דֶשׁ 1 The **silver shekels** that were used in **the holy place** were an ancient measurement of the weight of silver that functioned as currency, equivalent to approximately 10 grams or two-fifths of an ounce of silver. You could try to express this amount in terms of the current monetary value of silver, but that might cause your Bible translation to become outdated and inaccurate since those values can change over time. Instead, consider using a generic phrase. Alternate translation: “in your valuation, the standard weight of silver that is used in the holy place” +5:15 nwrl rc://*/ta/man/translate/translate-bmoney בְּ⁠עֶרְכְּ⁠ךָ֛ כֶּֽסֶף־שְׁקָלִ֥ים בְּ⁠שֶֽׁקֶל־הַ⁠קֹּ֖דֶשׁ 1 The **silver shekel** that was used in **the holy place** was an ancient measurement of the weight of silver that functioned as a currency, equivalent to approximately 10 grams or two-fifths of an ounce of silver. You could try to express this amount in terms of the current monetary value of silver, but that might cause your translation to become outdated and inaccurate since those values can change over time. Instead, consider using a generic phrase. Alternate translation: “in your valuation, the standard weight of silver that is used by the priests in the holy place” 5:15 rptx rc://*/ta/man/translate/figs-explicit הַ⁠קֹּ֖דֶשׁ 1 The **holy place** is another way of saying the precincts of the sacred tent where Yahweh lived among the Israelites. If it would be helpful, consider making this explicit. Alternate translation: “the holy space of the sacred tent where Yahweh lives among the Israelites” 5:15 ozia rc://*/ta/man/translate/translate-unknown לְ⁠אָשָֽׁם 1 As the General Introduction to this chapter discusses, the **guilt offering** was a special kind of sacrifice that made restitution for the desecrated object that was was mishandled by the individual who sinned unintentionally with regard to the sacred objects consecrated to Yahweh. -5:16 gao6 rc://*/ta/man/translate/figs-explicit וְ⁠אֵ֣ת אֲשֶׁר֩ חָטָ֨א מִן־הַ⁠קֹּ֜דֶשׁ יְשַׁלֵּ֗ם 1 The expression **he shall restore** does not mean that the guilty individual must physically replace the desecrated object in the sacred tent. Rather, the expression **he shall restore** refers to the process of bringing the monetary value of the object in silver (in addition to one-fifth of its value) to the priest as part of the sacrifice. Be sure that this distinction is clear in your translation. Alternate translation: “And he should make restitution for that which he which he sinned” -5:16 rlc3 rc://*/ta/man/translate/figs-explicit וְ⁠אֵ֣ת אֲשֶׁר֩ חָטָ֨א 1 The expression **that which he sinned** refers to the specific sacred object that the person desecrated, having mishandled it according to the commandments of Yahweh regarding the proper treatment of sacred objects. If it would be helpful, consider making this explicit. Alternate translation: “And the item that he desecrated by mishandling it and therefore sinned” +5:16 gao6 rc://*/ta/man/translate/figs-explicit וְ⁠אֵ֣ת אֲשֶׁר֩ חָטָ֨א מִן־הַ⁠קֹּ֜דֶשׁ יְשַׁלֵּ֗ם 1 The expression **he shall restore** does not mean that the guilty individual must physically replace the desecrated object in the sacred tent. Rather, the expression refers to the process of bringing the monetary value of the object in silver (in addition to one-fifth of its value) to the priest as part of the sacrifice. Be sure that this distinction is clear in your translation. Alternate translation: “And he shall make restitution for that which he which he sinned” +5:16 rlc3 rc://*/ta/man/translate/figs-explicit וְ⁠אֵ֣ת אֲשֶׁר֩ חָטָ֨א 1 The expression **that which he sinned** refers to the specific sacred object that the person desecrated by mishandling it according to the commandments of Yahweh regarding the proper treatment of sacred objects. If it would be helpful, consider making this explicit. Alternate translation: “And whatever item that he desecrated by mishandling it” 5:16 zf4r rc://*/ta/man/translate/figs-explicit מִן־הַ⁠קֹּ֜דֶשׁ 1 The expression **from the holy thing** refers to the sacred items that are consecrated to Yahweh for special use in the sacred tent. If it would be helpful, consider making this explicit. Alternate translation: “regarding the sacred items that are consecrated to Yahweh” -5:16 nl4c rc://*/ta/man/translate/writing-pronouns וְ⁠אֶת־חֲמִֽישִׁת⁠וֹ֙ יוֹסֵ֣ף עָלָ֔י⁠ו 1 Here, **it** refers to **that which he sinned**. However, the expressions **a fifth of it** and **he shall add to it** do not refer to the addition of a physical portion of the sacred object. Rather, here **it** refers to the item’s monetary value. If it would be clearer in your language, consider making this explicit. Alternate translation: “and a fifth of the value of the sacred object he shall add to the value of that object” +5:16 nl4c rc://*/ta/man/translate/writing-pronouns וְ⁠אֶת־חֲמִֽישִׁת⁠וֹ֙ יוֹסֵ֣ף עָלָ֔י⁠ו 1 Here, **it** refers to **that which he sinned**. However, the expressions **a fifth of it** and **he will add to it** do not refer to the addition of a physical portion of the sacred object. Rather, these expressions refer to the item’s monetary value. If it would be clearer in your language, consider making this explicit. Alternate translation: “and a fifth of the value of the sacred object he shall add to the value of that object” 5:16 g15p rc://*/ta/man/translate/translate-fraction חֲמִֽישִׁת⁠וֹ֙ 1 The **fifth** is one part out of five equal parts. -5:16 yvax rc://*/ta/man/translate/writing-pronouns וְ⁠נָתַ֥ן אֹת֖⁠וֹ 1 Here **it** refers to the monetary sum of the value of the sacred item plus **a fifth of it**, resulting in 120% of the value of the original item. Alternate translation, in a new sentence: “And he should bring the value of the sacred object, plus a fifth of its value,” -5:16 c3af rc://*/ta/man/translate/figs-metaphor וְ⁠הַ⁠כֹּהֵ֗ן יְכַפֵּ֥ר עָלָ֛י⁠ו 1 See how you translated the similar expression in [1:4](../05/06.md). -5:16 geu2 rc://*/ta/man/translate/figs-possession בְּ⁠אֵ֥יל הָ⁠אָשָׁ֖ם 1 Here, the expression **the ram of the guilt offering** uses the possessive form to describe a **ram** that is characterized by its use as a **guilt offering**. If your language would not use the possessive form for this, you could state the meaning generically. Alternate translation: “with the ram that the individual is offering as a guilt offering” -5:16 c61p וְ⁠נִסְלַ֥ח לֽ⁠וֹ 1 See how you translated the similar expression in [4:20](../04/20.md). -5:17 r03h וְ⁠אִם־נֶ֨פֶשׁ֙ כִּ֣י תֶֽחֱטָ֔א 1 See how you handled the similar expression in [5:1](../05/01.md), [5:2](../05/02.md), and [5:14](../05/14.md). Alternate translation: “And when anyone sins” or “And when someone sins” +5:16 yvax rc://*/ta/man/translate/writing-pronouns וְ⁠נָתַ֥ן אֹת֖⁠וֹ 1 Here **it** refers to the monetary sum of the value of the sacred item plus **a fifth of it**, resulting in 120% of the value of the original item. Alternate translation, with a comma after: “and he shall give the value of the sacred object, plus a fifth of its value” +5:16 c3af rc://*/ta/man/translate/figs-abstractnouns וְ⁠הַ⁠כֹּהֵ֗ן יְכַפֵּ֥ר עָלָ֛י⁠ו 1 See how you translated the similar expression in [1:4](../05/06.md). +5:16 geu2 rc://*/ta/man/translate/figs-possession בְּ⁠אֵ֥יל הָ⁠אָשָׁ֖ם 1 Here, the expression **the ram of the guilt offering** uses the possessive form to describe a **ram** that is characterized by its use as a **guilt offering**. If your language would not use the possessive form for this, you could state the meaning generically. Alternate translation: “with the ram that the individual offers as a guilt offering” +5:16 c61p rc://*/ta/man/translate/figs-activepassive וְ⁠נִסְלַ֥ח לֽ⁠וֹ 1 See how you translated the similar expression in [4:20](../04/20.md). +5:17 r03h rc://*/ta/man/translate/figs-gendernotations וְ⁠אִם־נֶ֨פֶשׁ֙ כִּ֣י תֶֽחֱטָ֔א 1 See how you handled the similar expression in [5:1](../05/01.md), [5:2](../05/02.md), and [5:14](../05/14.md). Alternate translation: “And when anyone sins” or “And when someone sins” 5:17 aht3 rc://*/ta/man/translate/figs-activepassive וְ⁠עָֽשְׂתָ֗ה אַחַת֙ מִ⁠כָּל־מִצְוֺ֣ת יְהוָ֔ה אֲשֶׁ֖ר לֹ֣א תֵעָשֶׂ֑ינָה 1 See how you translated the similar expression in [4:22](../04/22.md). 5:17 onsa rc://*/ta/man/translate/figs-explicit וְ⁠אָשֵׁ֖ם 1 See how you translated this expression in [5:2](../05/02.md). -5:17 kv1l וְ⁠נָשָׂ֥א עֲוֺנֽ⁠וֹ 1 See how you handled both this metaphor and the abstract noun in [5:1](../05/01.md). -5:18 w18m אַ֣יִל תָּמִ֧ים מִן־הַ⁠צֹּ֛אן 1 See how you translated the similar expression in [5:15](../05/15.md). +5:17 kv1l rc://*/ta/man/translate/figs-idiom וְ⁠נָשָׂ֥א עֲוֺנֽ⁠וֹ 1 See how you handled both this idiom and the abstract noun in [5:1](../05/01.md). +5:18 w18m rc://*/ta/man/translate/figs-genericnoun אַ֣יִל תָּמִ֧ים מִן־הַ⁠צֹּ֛אן 1 See how you translated the similar expression in [5:15](../05/15.md). 5:18 wdm5 rc://*/ta/man/translate/figs-explicit בְּ⁠עֶרְכְּ⁠ךָ֥ 1 See how you translated this expression in [5:15](../05/15.md). -5:18 a3a9 rc://*/ta/man/translate/figs-explicit לְ⁠אָשָׁ֖ם 1 See how your translated this term in [5:15](../05/15.md). -5:18 pf98 rc://*/ta/man/translate/figs-metaphor וְ⁠כִפֶּר֩ עָלָ֨י⁠ו הַ⁠כֹּהֵ֜ן 1 See how you translated the similar expression in [1:4](../01/04.md). +5:18 a3a9 rc://*/ta/man/translate/translate-unknown לְ⁠אָשָׁ֖ם 1 See how your translated this term in [5:15](../05/15.md). +5:18 pf98 rc://*/ta/man/translate/figs-abstractnouns וְ⁠כִפֶּר֩ עָלָ֨י⁠ו הַ⁠כֹּהֵ֜ן 1 See how you translated the similar expression in [1:4](../01/04.md). 5:18 vzbp rc://*/ta/man/translate/writing-poetry עַ֣ל שִׁגְגָת֧⁠וֹ אֲשֶׁר־שָׁגָ֛ג 1 Here, a verb and its object come from the same root. The phrase **he mistook** translates a verb that is related to the noun translated **mistake**. The repetition of related words adds emphasis to the statement. If your language can repeat words for emphasis and your language has comparable terms that you can use in your own translation, it would be appropriate to use that construction here in your translation. If not, consider using a generic expression: “for his unintentional mistake” -5:18 w9fo rc://*/ta/man/translate/figs-explicit וְ⁠ה֥וּא לֹֽא־יָדַ֖ע 1 This phrase is a parenthetical aside that functions to provide essential background information for the current thought. That the individual **himself did not know** clarifies that he has unintentionally done wrong without knowing it, as opposed to flagrantly defying Yahweh’s commandments (that is, the “sin with a high hand”). +5:18 w9fo rc://*/ta/man/translate/figs-explicit וְ⁠ה֥וּא לֹֽא־יָדַ֖ע 1 This phrase is a parenthetical aside that functions to provide essential background information for the current thought. That the individual **himself did not know** clarifies that he has done wrong without knowing it, as opposed to flagrantly defying Yahweh’s commandments (that is, the “sin with a high hand”). Alternate translation: “but he was unaware” +5:18 irws rc://*/ta/man/translate/figs-rpronouns וְ⁠ה֥וּא לֹֽא־יָדַ֖ע 1 This expression uses the word **himself** to emphasize how significant it was that the person who previously was unaware of their unintentional sin has now come to realize what they had done. Use a way that is natural in your language to indicate this significance. Alternate translation: “but even he did not know” +5:18 xtjs rc://*/ta/man/translate/figs-ellipsis וְ⁠ה֥וּא לֹֽא־יָדַ֖ע 1 This expression leaves out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “but he himself did not know that he had previously made this mistake” 5:18 t3jx rc://*/ta/man/translate/figs-activepassive וְ⁠נִסְלַ֥ח לֽ⁠וֹ 1 See how you translated the similar expression in [4:20](../04/20.md). -5:19 uez7 rc://*/ta/man/translate/figs-explicit אָשָׁ֖ם 1 See how you translated this term in [5:15](../05/15.md). -5:19 sa8m rc://*/ta/man/translate/figs-reduplication אָשֹׁ֥ם אָשַׁ֖ם לַ⁠יהוָֽה 1 The words **he is surely guilty** translate a verb that is repeated for emphasis. If your language can repeat words for emphasis, it would be appropriate to use that construction here in your translation. Alternate translation: “Yahweh certainly considers him guilty” +5:19 uez7 rc://*/ta/man/translate/translate-unknown אָשָׁ֖ם 1 See how you translated this term in [5:15](../05/15.md). +5:19 sa8m rc://*/ta/man/translate/figs-reduplication אָשֹׁ֥ם אָשַׁ֖ם לַ⁠יהוָֽה 1 The expression **being guilty, he is guilty** translates a verb that is repeated for emphasis. If your language can repeat words for emphasis, it would be appropriate to use that construction here in your translation. Alternate translation: “Yahweh certainly considers him guilty” 6:intro yt3w Missing General Notes 0 # Leviticus 6 General Notes 6:1 fi2o rc://*/ta/man/translate/writing-quotations לֵּ⁠אמֹֽר 1 The word translated **saying** introduces a direct quotation. In your translation, consider ways in which you might introduce this quotation naturally in your language. 6:2 gp5i rc://*/ta/man/translate/figs-gendernotations נֶ֚פֶשׁ כִּ֣י תֶחֱטָ֔א וּ⁠מָעֲלָ֥ה מַ֖עַל 1 See how you translated the similar generic use of feminine pronouns in [2:1](../02/01.md). 6:2 s69l rc://*/ta/man/translate/writing-poetry וּ⁠מָעֲלָ֥ה מַ֖עַל 1 See how you translated the similar expression using repeated words in [5:15](../05/15.md). -6:2 bj5d בַּ⁠יהוָ֑ה 1 Alternate translation: “by disobeying one of Yahweh’s commandments” 6:2 visv rc://*/ta/man/translate/writing-pronouns וְ⁠כִחֵ֨שׁ בַּ⁠עֲמִית֜⁠וֹ 1 As with the feminine pronouns, the words **he** and **his** refer generally to any Israelite. If the switch from feminine pronouns to masculine would be confusing in your language, consider using a generic word for a person. Alternate translation: “and that person denies his fellow citizen” -6:2 hezk rc://*/ta/man/translate/figs-explicit וְ⁠כִחֵ֨שׁ בַּ⁠עֲמִית֜⁠וֹ 1 As the General Introduction to this chapter discusses, in the context of [6:2–3](../06/02.md), the expression **denies his fellow citizen** is an idiom that refers to the actions whereby someone swears a socially-binding oath with a member of their family or clan and commits himself or herself to certain actions regarding the other person, but afterward fails to behave in accordance with the stipulations of the oath. This could be done by stealing from the other individual, extorting from them wages or any owed money, finding something that belongs to the other individual but failing to return it, or any other way of proving that the original oath was taken without intent to abide by it honestly. If the idiom here does not communicate this meaning in your language, consider using a more general expression. Alternate translation: “and he acts in such a way that breaks an oath that he made with his fellow citizen” +6:2 hezk rc://*/ta/man/translate/figs-explicit וְ⁠כִחֵ֨שׁ בַּ⁠עֲמִית֜⁠וֹ 1 As the General Introduction to this chapter discusses, in the context of [6:2–3](../06/02.md), the expression **denies his fellow citizen** is an idiom that refers to the actions whereby someone swears a socially-binding oath with a member of their family or clan and commits himself or herself to certain actions regarding the other person, but afterward fails to behave in accordance with the stipulations of the oath. This could be done by stealing from the other individual, extorting them out of wages or any owed money, finding something that belongs to the other individual but failing to return it, or any other way of proving that the original oath was taken without intent to abide by it honestly. If the idiom here does not communicate this meaning in your language, consider using a more general expression. Alternate translation: “and he acts in such a way that breaks an oath that he made with his fellow citizen” 6:2 jfwm rc://*/ta/man/translate/figs-explicit בַּ⁠עֲמִית֜⁠וֹ 1 Here, a **fellow citizen** does not refer to “citizens” in a modern sense. Rather the expression refers to another Israelite, probably a direct member of an individual’s immediate or extended family or wider clan network. If the term **citizen** would be misleading in your language, consider using a generic expression. Alternate translation: “a member of his immediate or extended family or clan” 6:2 k1zm rc://*/ta/man/translate/figs-explicit בְּ⁠פִקָּד֗וֹן 1 This **deposit** refers to either (1) a monetary down payment that served to guarantee the full payment of a larger amount. Alternate translation: “with a down payment on a larger owed sum” or (2) an item that was given from one individual to another for safekeeping. Alternate translation: “with an item given to him for safekeeping” -6:2 vren rc://*/ta/man/translate/figs-idiom אֽוֹ־בִ⁠תְשׂ֤וּמֶת יָד֙ 1 The expression **a pledge of a hand** refers to a physical item that is given from one member of a community to another. This item would commit the individual who received it to carry out the stipulations of the oath. Alternate translation: “or with a physical item that serves as a reminder of the terms of the oath made between them” +6:2 vren rc://*/ta/man/translate/figs-idiom אֽוֹ־בִ⁠תְשׂ֤וּמֶת יָד֙ 1 The expression **a pledge of a hand** refers to a physical item that is given from one member of a community to another. This item would commit the individual who received it to carry out the stipulations of the oath. Alternate translation: “or with a physical item that served as a reminder of the terms of the oath made between them” 6:2 grkn rc://*/ta/man/translate/figs-abstractnouns א֣וֹ בְ⁠גָזֵ֔ל 1 If your language does not use an abstract noun for the idea behind the word **robbery**, you can express the same idea with a verbal form. Alternate translation: “or by robbing him” 6:2 d182 rc://*/ta/man/translate/figs-explicit א֖וֹ עָשַׁ֥ק אֶת־עֲמִיתֽ⁠וֹ 1 Here, to **extort** a **fellow citizen** refers to an employer refusing to pay an employee his or her wages or one member of a party willfully withholding a previously agreed-upon amount of money from the other. If this is not clear in your language, consider stating the meaning plainly. Alternate translation: “or he refuses to pay his employees or intentionally withholds money that he agreed to pay to his fellow citizen” 6:3 f043 וְ⁠נִשְׁבַּ֣ע עַל־שָׁ֑קֶר עַל־אַחַ֗ת מִ⁠כֹּ֛ל אֲשֶׁר־יַעֲשֶׂ֥ה הָ⁠אָדָ֖ם לַ⁠חֲטֹ֥א בָ⁠הֵֽנָּה 1 Alternate translation: “and he swears on a lie in any of the ways people act and consequently sin” -6:3 shnb rc://*/ta/man/translate/figs-idiom וְ⁠נִשְׁבַּ֣ע עַל־שָׁ֑קֶר 1 The expression **swears on a lie** is an idiom that refers to taking an oath with another person deceitfully, that is, with the intention not to carry out the required actions of the oath. Alternate translation: “or he swears without the intention to fulfill the conditions of the oath, and so, swears deceitfully” +6:3 shnb rc://*/ta/man/translate/figs-idiom וְ⁠נִשְׁבַּ֣ע עַל־שָׁ֑קֶר 1 The expression **swears on a lie** is an idiom that refers to taking an oath with another person deceitfully, that is, with the intention not to carry out the required actions of the oath. Alternate translation: “or he swears an oath without the intention to fulfill the conditions of the oath and so swears the oath deceitfully” 6:3 zsj2 rc://*/ta/man/translate/figs-explicit וְ⁠נִשְׁבַּ֣ע 1 The expression **he swears** does not refer to the use of profanity or taboo language. Rather, it refers to taking an oath with another person that publicly binds an individual to particular actions. If this meaning is not clear in your language or if the use of the expression **he swears** would be confusing, consider stating the meaning plainly. Alternate translation: “or he makes an oath with another Israelite” 6:4 k9s7 rc://*/ta/man/translate/figs-explicit כִּֽי־יֶחֱטָ֣א וְ⁠אָשֵׁם֒ 1 The expression **when he sins** refers to committing any of the wrongdoings regarding taking an oath with a fellow Israelite described in [6:2–3](../06/02.md). If this would not be clear in your language, consider stating the meaning plainly. Alternate translation: “when he sins in any of the ways just described and so becomes guilty” 6:4 esh5 rc://*/ta/man/translate/figs-explicit וְ⁠אָשֵׁם֒ 1 See how you translated this expression in [5:2](../05/02.md) and throughout the previous chapter. @@ -446,65 +465,62 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 6:4 d32h rc://*/ta/man/translate/writing-poetry אֶת־ הַ⁠פִּקָּד֔וֹן אֲשֶׁ֥ר הָפְקַ֖ד אִתּ֑⁠וֹ 1 Here, a verb and its object come from the same root. The phrase **was deposited** translates a verb that is related to the noun translated **deposit**. The repetition of related words adds emphasis to the statement. If your language can repeat words for emphasis and your language has comparable terms that you can use in your own translation, it would be appropriate to use that construction here in your translation. If not, consider using a generic expression: “whatever was deposited with him” 6:4 skzc rc://*/ta/man/translate/figs-explicit אֶת־הַ⁠פִּקָּד֔וֹן 1 See how you translated this term in [6:2](../06/02.md). 6:4 eja8 rc://*/ta/man/translate/figs-activepassive אֲשֶׁ֥ר הָפְקַ֖ד אִתּ֑⁠וֹ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “that his fellow citizen deposited with him” -6:5 ngzt א֠וֹ מִ⁠כֹּ֞ל אֲשֶׁר־יִשָּׁבַ֣ע עָלָי⁠ו֮ לַ⁠שֶּׁקֶר֒ 1 Alternate translation: “or whatever he deceitfully swore and did not fulfill” +6:5 ngzt א֠וֹ מִ⁠כֹּ֞ל אֲשֶׁר־יִשָּׁבַ֣ע עָלָי⁠ו֮ לַ⁠שֶּׁקֶר֒ 1 Alternate translation: “or in whatever way he deceitfully swore and did not fulfill his oath” 6:5 pux9 rc://*/ta/man/translate/figs-idiom יִשָּׁבַ֣ע עָלָי⁠ו֮ לַ⁠שֶּׁקֶר֒ 1 See how you translated the similar idiom in [6:3](../06/03.md). -6:5 sv3s rc://*/ta/man/translate/figs-idiom בְּ⁠רֹאשׁ֔⁠וֹ 1 The expression **in its head** is an emphatic idiom that refers to doing something totally or completely. In this context, it connotes repaying the entire amount of the monetary value of whatever the individual has stolen, extorted, or withheld from his fellow Israelite. If your language has a similar idiom, consider using it here. Alternate translation: “completely” or “in full” -6:5 dmrd rc://*/ta/man/translate/figs-explicit וְ⁠שִׁלַּ֤ם אֹת⁠וֹ֙ 1 The expression **he will restore it** refers to paying back the monetary value of whatever the individual stole, extorted, or withheld from his fellow Israelite. If this would be unclear in your language, consider stating the meaning plainly. Alternate translation: “then he should repay the value of whatever he has stolen, extorted, or withheld from his fellow Israelite” +6:5 dmrd rc://*/ta/man/translate/figs-explicit וְ⁠שִׁלַּ֤ם אֹת⁠וֹ֙ 1 The expression **he will restore it** refers to paying back the monetary value of whatever the individual stole, extorted, or withheld from his fellow Israelite. If this would be unclear in your language, consider stating the meaning plainly. Alternate translation: “then he shall repay the value of whatever he has stolen, extorted, or withheld from his fellow Israelite” +6:5 sv3s rc://*/ta/man/translate/figs-idiom בְּ⁠רֹאשׁ֔⁠וֹ 1 The expression **in its head** is an emphatic idiom that means “totally” or “completely.” In this context, it connotes repaying the entire value of the monetary value of whatever the individual has stolen, extorted, or withheld from his fellow Israelite. If your language has a similar idiom, consider using it here. Alternate translation: “completely” or “in full” 6:5 vi6h rc://*/ta/man/translate/writing-pronouns וַ⁠חֲמִשִׁתָ֖י⁠ו יֹסֵ֣ף עָלָ֑י⁠ו 1 Here, **it** refers to the monetary value of what the individual owes. See how you translated this in [5:16](../05/16.md). 6:5 tr1m rc://*/ta/man/translate/translate-fraction וַ⁠חֲמִשִׁתָ֖י⁠ו 1 The **fifth** is one part out of five equal parts. 6:5 n94x לַ⁠אֲשֶׁ֨ר ה֥וּא ל֛⁠וֹ 1 Alternate translation: “To whomever it is owed” -6:5 ilm6 rc://*/ta/man/translate/writing-pronouns יִתְּנֶ֖⁠נּוּ 1 Here, **it** refers to the full monetary value of what the individual owes plus the additional fifth that the law requires. Alternate translation: “he should give the full monetary amount of what is owed plus the required extra fifth” -6:5 csvs rc://*/ta/man/translate/figs-possession בְּ⁠י֥וֹם אַשְׁמָתֽ⁠וֹ 1 Here, the expression **on the day of his guilt** uses the possessive form to describe any **day** that is characterized by the onset of **guilt**, both in the sense of the internal feeling of having committed wrongdoing and in the legal sense of needing to provide restitution for that wrongdoing. Alternate translation: “whenever he realizes that he is guilty” -6:5 szar rc://*/ta/man/translate/figs-abstractnouns בְּ⁠י֥וֹם אַשְׁמָתֽ⁠וֹ 1 Here, the abstract noun **guilt** does not refer to the guilt offering to which the same expression in [5:6](../05/06.md) and elsewhere in the previous chapter referred. Rather, it refers to both the internal sense of having committed wrongdoing and the legal state of needing to provide reparations for that wrongdoing, whether intentional or unintentional, in the same sense as the expression that you encountered in [6:4](../06/04.md). If this would be unclear in your language, consider stating the meaning plainly. Alternate translation: “on the day that he becomes guilty” -6:6 v5ja rc://*/ta/man/translate/figs-explicit וְ⁠אֶת־אֲשָׁמ֥⁠וֹ יָבִ֖יא לַ⁠יהוָ֑ה 1 As in [5:6](../05/06.md), here, **his guilt** does not refer to the legal status of guilt or to the feeling of having committed wrongdoing, but to the required penalty for that person’s guilt, that is, the sacrifice that will provide atonement for the individual’s guilt that he acquired by sinning unintentionally. If it would be clearer in your language, consider making the meaning plain. Alternate translation: “And he should bring the sacrifice required to make restitution for his guilt to Yahweh” +6:5 ilm6 rc://*/ta/man/translate/writing-pronouns יִתְּנֶ֖⁠נּוּ 1 Here, **it** refers to the full monetary value of what the individual owes plus the additional one-fifth that the law requires. Alternate translation: “he shall give the full monetary amount of what is owed plus the required extra one-fifth” +6:5 csvs rc://*/ta/man/translate/figs-possession בְּ⁠י֥וֹם אַשְׁמָתֽ⁠וֹ 1 Here, the expression **on the day of his guilt** uses the possessive form to describe either: (1) any **day** that is characterized by the onset of **guilt**, both in the sense of the internal feeling of having committed wrongdoing and in the legal sense of needing to provide restitution for that wrongdoing. Alternate translation: “whenever he realizes that he is guilty” or (2) the day on which this individual offers their guilt offering. Alternate translation: “one the day when he offers his guilt offering” +6:5 szar rc://*/ta/man/translate/figs-abstractnouns בְּ⁠י֥וֹם אַשְׁמָתֽ⁠וֹ 1 Here, the abstract noun **guilt** does not refer to the guilt offering to which the same expression in [5:6](../05/06.md) and elsewhere in the previous chapter referred. Rather, it refers to either: (1) both the internal sense of having committed wrongdoing and the legal state of needing to provide reparations for that wrongdoing, whether intentional or unintentional, in the same sense as the expression that you encountered in [6:4](../06/04.md). Alternate translation: “on the day that he becomes guilty” or (2) the individual's guilt offering. Alternate translation: “on the day when he offers his guilt offering” +6:6 v5ja rc://*/ta/man/translate/figs-explicit וְ⁠אֶת־אֲשָׁמ֥⁠וֹ יָבִ֖יא לַ⁠יהוָ֑ה 1 As in [5:6](../05/06.md), here, **his guilt** does not refer to the legal status of guilt or to the feeling of having committed wrongdoing, but to the required penalty for that person’s guilt, that is, the sacrifice that will provide atonement for the individual’s guilt that he acquired by sinning unintentionally. If it would be clearer in your language, consider making the meaning plain. Alternate translation: “And he shall bring the sacrifice required to make restitution for his guilt to Yahweh” 6:6 yr8o rc://*/ta/man/translate/figs-metonymy לַ⁠יהוָ֑ה 1 See how you translated this metonymy in [5:6](../05/06.md) and [5:15](../05/15.md). -6:6 sw7j אַ֣יִל תָּמִ֧ים מִן־הַ⁠צֹּ֛אן 1 See how you translated this expression in [5:15](../05/15.md). +6:6 sw7j rc://*/ta/man/translate/figs-genericnoun אַ֣יִל תָּמִ֧ים מִן־הַ⁠צֹּ֛אן 1 See how you translated this expression in [5:15](../05/15.md). 6:6 b7td rc://*/ta/man/translate/figs-explicit בְּ⁠עֶרְכְּ⁠ךָ֥ 1 See how you translated this expression in [5:15](../05/15.md). -6:6 fppq rc://*/ta/man/translate/figs-explicit לְ⁠אָשָׁ֖ם 1 See how you translated this expression in [5:15](../05/15.md). -6:7 ybw2 וְ⁠כִפֶּ֨ר עָלָ֧י⁠ו הַ⁠כֹּהֵ֛ן 1 See how you translated the similar expression in [1:4](../01/04.md). -6:7 mnh9 rc://*/ta/man/translate/figs-metaphor לִ⁠פְנֵ֥י יְהוָ֖ה 1 See how you translated this expression in [1:5](../01/05.md). Alternate translation: “in the presence of Yahweh” or “in the precincts of the sacred tent where Yahweh lives among the Israelites” +6:6 fppq rc://*/ta/man/translate/translate-unknown לְ⁠אָשָׁ֖ם 1 See how you translated this expression in [5:15](../05/15.md). +6:7 ybw2 rc://*/ta/man/translate/figs-abstractnouns וְ⁠כִפֶּ֨ר עָלָ֧י⁠ו הַ⁠כֹּהֵ֛ן 1 See how you translated the similar expression in [1:4](../01/04.md). +6:7 mnh9 rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֥י יְהוָ֖ה 1 See how you translated this expression in [1:5](../01/05.md). Alternate translation: “in the presence of Yahweh” or “in the precincts of the sacred tent where Yahweh lives among the Israelites” 6:7 n4ih rc://*/ta/man/translate/writing-pronouns וְ⁠נִסְלַ֣ח ל֑⁠וֹ 1 Here, **him** refers to the individual offering the sacrifice, not to the priest. If this is not clear in your language, consider making the referent explicit. Alternate translation: “and it will be forgiven to the individual who offers the sacrifice” 6:7 ixwy rc://*/ta/man/translate/figs-activepassive וְ⁠נִסְלַ֣ח ל֑⁠וֹ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “and Yahweh will forgive him” 6:7 wgkg rc://*/ta/man/translate/figs-explicit עַל־אַחַ֛ת מִ⁠כֹּ֥ל אֲשֶֽׁר־יַעֲשֶׂ֖ה לְ⁠אַשְׁמָ֥ה בָֽ⁠הּ 1 In the phrase **all that he does to his guilt**, the abstract noun **guilt** is not the indirect object of the verb **does**, but its result or consequence. In other words, the person’s **guilt** comes as a result of something that they have done. If it would be clearer in your language, consider stating the meaning plainly. Alternate translation: “concerning one thing from all that he does and becomes guilty by doing it” 6:7 eclt rc://*/ta/man/translate/writing-pronouns מִ⁠כֹּ֥ל אֲשֶֽׁר־יַעֲשֶׂ֖ה לְ⁠אַשְׁמָ֥ה 1 Here, the words **he** and **his** do not refer to a specific person, but generally to anyone who does something that causes him to acquire legal guilt. If it would be helpful in your language, consider making this explicit. Alternate translation: “from all that any individual might do to his guilt” or “from everything that someone could do to his guilt” 6:8 kaur rc://*/ta/man/translate/writing-quotations לֵּ⁠אמֹֽר 1 The word translated **saying** introduces a direct quotation. In your translation, consider ways in which you might introduce this quotation naturally in your language. -6:8-9 zk2u rc://*/ta/man/translate/figs-quotesinquotes לֵּ⁠אמֹֽר & צַ֤ו אֶֽת־אַהֲרֹן֙ וְ⁠אֶת־בָּנָ֣י⁠ו לֵ⁠אמֹ֔ר 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. It may be helpful to begin a new sentence here. Alternate translation: “He told Moses to command Aaron and his sons” -6:9 hck7 rc://*/ta/man/translate/figs-metaphor אֶֽת־אַהֲרֹן֙ וְ⁠אֶת־בָּנָ֣י⁠ו 1 As in [2:2](../02/02.md), at the time when Yahweh spoke to Moses from the tent of meeting, **Aaron** and *his sons** constituted the priesthood. But these instructions also applied to future generations, when the term “sons” would be a way of referring to the priests as Aaron's “descendants.” If it would be clearer in your language, you could use that term, which would apply to both the original priests and to their successors. Alternate translation: “Aaron and to his descendants” +6:8-9 zk2u rc://*/ta/man/translate/figs-quotesinquotes לֵּ⁠אמֹֽר & צַ֤ו אֶֽת־אַהֲרֹן֙ וְ⁠אֶת־בָּנָ֣י⁠ו לֵ⁠אמֹ֔ר 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. It may be helpful to begin a new sentence here. Alternate translation, with a period before: “He told Moses to command Aaron and his sons” +6:9 hck7 rc://*/ta/man/translate/figs-metaphor אֶֽת־אַהֲרֹן֙ וְ⁠אֶת־בָּנָ֣י⁠ו 1 As in [2:2](../02/02.md), at the time when Yahweh spoke to Moses from the tent of meeting, **Aaron** and *his sons** constituted the priesthood. But these instructions also applied to future generations, when the term “sons” would be a way of referring to the priests as Aaron's “descendants.” If it would be clearer in your language, you could use that term, which would apply to both the original priests and their successors. Alternate translation: “Aaron and to his descendants” 6:9 hxc2 rc://*/ta/man/translate/writing-quotations לֵ⁠אמֹ֔ר 1 The word translated **saying** introduces a direct quotation. In your translation, consider ways in which you might introduce this quotation naturally in your language. 6:9 eo2c rc://*/ta/man/translate/figs-possession תּוֹרַ֖ת הָ⁠עֹלָ֑ה 1 Here, the expression **the instruction of the burnt offering** uses the possessive form to describe **instruction** that is characterized by the fact that it concerns **the burnt offering**. Alternate translation: “the instruction regarding how the priest should perform the burnt offering” -6:9 cs53 הִ֣וא הָ⁠עֹלָ֡ה עַל֩ מוֹקְדָ֨ה עַל־הַ⁠מִּזְבֵּ֤חַ 1 Alternate translation: “It is a burnt offering, on the hearth, on the altar” +6:9 cs53 הִ֣וא הָ⁠עֹלָ֡ה עַל֩ מוֹקְדָ֨ה עַל־הַ⁠מִּזְבֵּ֤חַ 1 Alternate translation: “It, the burnt offering is on the hearth, on the altar” 6:9 jopw rc://*/ta/man/translate/translate-unknown עַל֩ מוֹקְדָ֨ה עַל־הַ⁠מִּזְבֵּ֤חַ 1 The **hearth** of **the altar** refers to the flat top of the altar where the sacrifices would be placed on top of burning coals or wood. As such, the expression **on the hearth** and **on the altar** mean basically the same thing. The second expression emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the clauses with a word that shows that the second clause is repeating the first one, not saying something additional. Alternate translation: “on the top of the altar where the burning wood and coals are” 6:9 a961 rc://*/ta/man/translate/figs-activepassive וְ⁠אֵ֥שׁ הַ⁠מִּזְבֵּ֖חַ תּ֥וּקַד בּֽ⁠וֹ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “And the priests should keep the fire of the altar burning” -6:9 kjwz rc://*/ta/man/translate/figs-possession וְ⁠אֵ֥שׁ הַ⁠מִּזְבֵּ֖חַ 1 Here, the expression **the fire of the altar** uses the possessive form to describe **fire** that is characterized by its location on **altar**. Alternate translation: “the fire that is on top of the altar” -6:10 ko21 rc://*/ta/man/translate/figs-explicit מִדּ֣⁠וֹ בַ֗ד 1 This **linen robe** is described in [Exodus 28:1–5](exod/28/01.md) and [Exod 28:31–35](exod/28/31.md). It was a blue linen robe made of one piece of fabric, covered in a design of blue, purple, and scarlet pomegranates and included gold bells on the hem. If your language has a term for a special outer garment, especially in religious contexts, consider using it here. +6:9 kjwz rc://*/ta/man/translate/figs-possession וְ⁠אֵ֥שׁ הַ⁠מִּזְבֵּ֖חַ 1 Here, the expression **the fire of the altar** uses the possessive form to describe **fire** that is characterized by its location on **altar**. Alternate translation: “And the fire that is on top of the altar” +6:10 ko21 rc://*/ta/man/translate/figs-explicit מִדּ֣⁠וֹ בַ֗ד 1 This **linen robe** is described in [Exodus 28:1–5](../exod/28/01.md) and [Exod 28:31–35](../exod/28/31.md). It was a blue linen robe made of one piece of fabric, covered in a design of blue, purple, and scarlet pomegranates, and included gold bells on the hem. If your language has a term for a special outer garment, especially in religious contexts, consider using it here. 6:10 fpgc rc://*/ta/man/translate/translate-unknown בַ֗ד & בַד֮ 1 This **linen** is a flax-based textile made from fibers derived from the stems of the flax plant. If your language does not have a word for this kind of fabric, consider using a general expression. Alternate translation: “fine fabric … fine fabric" -6:10 wc6s rc://*/ta/man/translate/translate-unknown וּ⁠מִֽכְנְסֵי־ בַד֮ 1 These **undergarments of linen** are described in [Exodus 28:1–5](exod/28/01.md) and [Exod 28:42–43](exod/28/43.md). Covering the priest from the waist to the thigh, they were required whenever the priest entered the tent of meeting or approached the altar to perform a sacrifice. If your language has a word for special undergarments that a person might wear in religious contexts, consider using it here. Alternate translation: “and his ceremonial linen underwear” -6:10 tfzo rc://*/ta/man/translate/figs-idiom יִלְבַּ֣שׁ עַל־בְּשָׂר⁠וֹ֒ 1 Here, **flesh** is either (1) an idiomatic expression for bare skin. Alternate translation: “he should wear directly on his skin” or 2) a euphemism for male genitals. Alternate translation: “he should wear in order to cover his genitals” -6:10 m8t8 וְ⁠הֵרִ֣ים 1 Alternate translation: “And he should remove” -6:10 y6a1 אֶת־הַ⁠דֶּ֗שֶׁן 1 See how you translated this term in [1:16](../01/16.md). -6:10 m875 rc://*/ta/man/translate/figs-metaphor אֲשֶׁ֨ר תֹּאכַ֥ל הָ⁠אֵ֛שׁ אֶת־ הָ⁠עֹלָ֖ה עַל־ הַ⁠מִּזְבֵּ֑חַ 1 The author of Leviticus uses the image of **the fire** consuming or eating **the burnt offering** to refer to the process that the sacrifice undergoes as the fire burns it until it is **fatty ash**. If your language has a similar idiom used to describe fire that completely burns something, consider using it here. If not, consider using a generic expression. Alternate translation: “where the fire has completely burned the burnt offerings on the altar so that they are now nothing but ash” -6:10 m85x rc://*/ta/man/translate/writing-pronouns וְ⁠שָׂמ֕⁠וֹ 1 Here, **it** refers to the **fatty ash** that has accumulated on the altar. If this is unclear in your language, consider making the referent explicit. Alternate translation: “and he should put the fatty ash that has accumulated on the altar** +6:10 wc6s rc://*/ta/man/translate/translate-unknown וּ⁠מִֽכְנְסֵי־ בַד֮ 1 These **undergarments of linen** are described in [Exodus 28:1–5](../exod/28/01.md) and [Exod 28:42–43](../exod/28/43.md). Covering the priest from the waist to the thigh, they were required whenever the priest entered the tent of meeting or approached the altar to perform a sacrifice. If your language has a word for special undergarments that a person might wear in religious contexts, consider using it here. Alternate translation: “and his ceremonial linen underwear” +6:10 tfzo rc://*/ta/man/translate/figs-idiom יִלְבַּ֣שׁ עַל־בְּשָׂר⁠וֹ֒ 1 Here, **flesh** is either: (1) an idiomatic expression for bare skin. Alternate translation: “he should wear directly on his skin” or 2) a euphemism for male genitals. Alternate translation: “he should wear in order to cover his genitals” +6:10 m8t8 rc://*/ta/man/translate/figs-idiom וְ⁠הֵרִ֣ים 1 See how you translated this idiom in [4:8](../04/08.md). Alternate translation: “And he shall remove” +6:10 y6a1 rc://*/ta/man/translate/figs-explicit אֶת־הַ⁠דֶּ֗שֶׁן 1 See how you translated this term in [1:16](../01/16.md). +6:10 m875 rc://*/ta/man/translate/figs-metaphor אֲשֶׁ֨ר תֹּאכַ֥ל הָ⁠אֵ֛שׁ אֶת־ הָ⁠עֹלָ֖ה עַל־ הַ⁠מִּזְבֵּ֑חַ 1 Leviticus uses the image of **the fire** consuming or eating **the burnt offering** to refer to the process that the sacrifice undergoes as the fire burns it until it is **fatty ash**. If your language has a similar idiom used to describe a fire that completely burns something, consider using it here. If not, consider using a generic expression. Alternate translation: “where the fire has completely burned the burnt offerings on the altar so that they are now nothing but ash” +6:10 m85x rc://*/ta/man/translate/writing-pronouns וְ⁠שָׂמ֕⁠וֹ 1 Here, **it** refers to the **fatty ash** that has accumulated on the altar. If this is unclear in your language, consider making the referent explicit. Alternate translation: “and he shall put the fatty ash that has accumulated** 6:11 hr24 rc://*/ta/man/translate/figs-explicit אֶת־בְּגָדָ֔י⁠ו 1 Here, **his clothes** refers to the linen robe and the linen undergarments described in the previous verse. If this would be unclear in your language, consider stating the meaning plainly. Alternate translation: “his linen robe and undergarments” 6:11 ggt0 rc://*/ta/man/translate/figs-explicit בְּגָדִ֣ים אֲחֵרִ֑ים 1 Here, **other clothes** refers to common, everyday clothing that the priest owns that could be used for removing the ash to the clean place without the danger of making something sacred, like his special linen clothing, become desecrated and common. Alternate translation: “other, everyday, common clothing” -6:11 kazg אֶל־מִ⁠ח֣וּץ לַֽ⁠מַּחֲנֶ֔ה אֶל־מָק֖וֹם טָהֽוֹר 1 See how you translated the similar expression in [4:12](../04/12.md). 6:12 w5lh rc://*/ta/man/translate/figs-activepassive וְ⁠הָ⁠אֵ֨שׁ עַל־ הַ⁠מִּזְבֵּ֤חַ תּֽוּקַד־ בּ⁠וֹ֙ 1 See how you translated the similar expression in [6:9](../06/09.md). -6:12 z80u rc://*/ta/man/translate/figs-idiom בַּ⁠בֹּ֣קֶר בַּ⁠בֹּ֑קֶר 1 The repetition of the phrase **in the morning** is an emphatic way to say “every morning.” If your language also uses repetition for emphasis in this way, consider doing so here. If not, consider stating the meaning plainly. Alternate translation: “every morning” or “morning by morning” +6:12 z80u rc://*/ta/man/translate/writing-poetry בַּ⁠בֹּ֣קֶר בַּ⁠בֹּ֑קֶר 1 The repetition of the phrase **in the morning** is an emphatic way to say “every morning.” If your language also uses repetition for emphasis in this way, consider doing so here. If not, consider stating the meaning plainly. Alternate translation: “every morning” or “morning by morning” 6:12 xjsb rc://*/ta/man/translate/writing-pronouns עָלֶ֧י⁠הָ & עָלֶ֨י⁠הָ֙ & עָלֶ֖י⁠הָ 1 Here, **it** refers to **the fire on the altar**. Alternate translation: “on the fire that is on the altar ... on that same fire ... on the altar’s fire” -6:12 xpmu וְ⁠הִקְטִ֥יר עָלֶ֖י⁠הָ 1 See how you translated the similar expression in [1:9](../01/09.md). +6:12 xpmu rc://*/ta/man/translate/translate-unknown וְ⁠הִקְטִ֥יר עָלֶ֖י⁠הָ 1 See how you translated the similar expression in [1:9](../01/09.md). 6:12 jp9m rc://*/ta/man/translate/figs-explicit חֶלְבֵ֥י הַ⁠שְּׁלָמִֽים 1 The **fat of the peace offerings** refers to the portions of fat described in [3:3–4](../03/03.md) and elsewhere in chapter 3. If it would be helpful in your language, consider making the referent explicit. Alternate translation: “the fat portions that are required for the peace offerings, including the fat covering the innards, all the fat that is on the innards, the two kidneys and the fat that is on them that is by the loins, and the lobe on the liver” 6:13 j84c rc://*/ta/man/translate/figs-activepassive אֵ֗שׁ תָּמִ֛יד תּוּקַ֥ד עַל־הַ⁠מִּזְבֵּ֖חַ 1 See how you translated the similar expression in [6:9](../06/09.md). 6:14 xwgk rc://*/ta/man/translate/figs-possession וְ⁠זֹ֥את תּוֹרַ֖ת הַ⁠מִּנְחָ֑ה 1 See how you translated the similar expression in [6:9](../06/09.md). Alternate translation: “And this is the instruction regarding how the priest should perform the grain offering” 6:14 nch7 rc://*/ta/man/translate/figs-metaphor בְּנֵֽי־אַהֲרֹן֙ 1 See how you translated this expression in [1:5](../01/05.md). -6:14 k3r1 rc://*/ta/man/translate/figs-metaphor לִ⁠פְנֵ֣י יְהוָ֔ה 1 See how you translated this expression in [1:5](../01/05.md). Alternate translation: “in the precinct of the sacred tent where Yahweh lives among the Israelites” -6:14 os48 rc://*/ta/man/translate/figs-idiom אֶל־פְּנֵ֖י הַ⁠מִּזְבֵּֽחַ 1 The expression **toward the face of the altar** is a prepositional idiom that refers to the space in front of the front side of the altar. Alternate translation: “before the altar” or “in the space in front of the altar” +6:14 k3r1 rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֣י יְהוָ֔ה 1 See how you translated this expression in [1:5](../01/05.md). Alternate translation: “in the precinct of the sacred tent where Yahweh lives among the Israelites” +6:14 os48 rc://*/ta/man/translate/figs-idiom אֶל־פְּנֵ֖י הַ⁠מִּזְבֵּֽחַ 1 The expression **toward the face of the altar** is an idiom that refers to the space in front of the front side of the altar. Alternate translation: “before the altar” or “in the space in front of the altar” 6:15 zrxr rc://*/ta/man/translate/writing-pronouns וְ⁠הֵרִ֨ים מִמֶּ֜⁠נּוּ 1 Here, **he** refers to the priest who is offering the grain offering. If it be helpful in your language, consider making the reference explicit. Alternate translation: “And the priest shall raise up from it” -6:15 mj35 בְּ⁠קֻמְצ֗⁠וֹ 1 See how you translated the similar expression in [2:2](../02/02.md). Alternate translation: “with a large handful” 6:15 vkkx rc://*/ta/man/translate/translate-unknown מִ⁠סֹּ֤לֶת 1 See how you translated this term in [2:1](../02/01.md). 6:15 yu8n rc://*/ta/man/translate/translate-symaction וְ⁠הִקְטִ֣יר הַ⁠מִּזְבֵּ֗חַ 1 See how you translated the similar expression in [1:9](../01/09.md). Alternate translation: “And he will cause everything to become smoke on the altar and ascend toward God in heaven” -6:15 cs5z rc://*/ta/man/translate/figs-metaphor רֵ֧יחַ נִיחֹ֛חַ & לַ⁠יהוָֽה 1 See how you translated these expressions in [1:9](../01/09.md). -6:16 q6ww וְ⁠הַ⁠נּוֹתֶ֣רֶת מִמֶּ֔⁠נָּה 1 See how you translated the similar expression in [2:3](../02/03.md). +6:16 q6ww וְ⁠הַ⁠נּוֹתֶ֣רֶת מִמֶּ֔⁠נָּה 1 Alternate translation: “And the rest of the grain offering” 6:16 vytc rc://*/ta/man/translate/figs-metaphor אַהֲרֹ֣ן וּ⁠בָנָ֑י⁠ו 1 See how you translated the similar way of referring to the priests in [2:2](../02/02.md). -6:16 l34o rc://*/ta/man/translate/writing-parallelism מַצּ֤וֹת תֵּֽאָכֵל֙ בְּ⁠מָק֣וֹם קָדֹ֔שׁ בַּ⁠חֲצַ֥ר אֹֽהֶל־מוֹעֵ֖ד יֹאכְלֽוּ⁠הָ 1 These two phrases mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the clauses with a word that shows that the second clause is repeating the first one, not saying something additional. Alternate translation: “Unleavened bread should be eaten in a holy place. Yes, the priests should it eat it in the courtyard of the tent of meeting” +6:16 l34o rc://*/ta/man/translate/writing-parallelism מַצּ֤וֹת תֵּֽאָכֵל֙ בְּ⁠מָק֣וֹם קָדֹ֔שׁ בַּ⁠חֲצַ֥ר אֹֽהֶל־מוֹעֵ֖ד יֹאכְלֽוּ⁠הָ 1 These two phrases mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the clauses with a word that shows that the second clause is repeating the first one, not saying something additional. Alternate translation: “Unleavened bread should be eaten in a holy place. Specifically, the priests should eat it in the courtyard of the tent of meeting” 6:16 yl98 rc://*/ta/man/translate/figs-activepassive מַצּ֤וֹת תֵּֽאָכֵל֙ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “They shall eat the unleavened bread” 6:17 scb9 rc://*/ta/man/translate/figs-activepassive לֹ֤א תֵאָפֶה֙ חָמֵ֔ץ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “Do not bake it with leaven” 6:17 jbz4 חֶלְקָ֛⁠ם נָתַ֥תִּי אֹתָ֖⁠הּ 1 Alternate translation: “I have given them their portion” @@ -512,8 +528,8 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 6:17 sw40 rc://*/ta/man/translate/figs-explicit חֶלְקָ֛⁠ם נָתַ֥תִּי אֹתָ֖⁠הּ מֵ⁠אִשָּׁ֑⁠י 1 The phrase **Their portion** refers to the portion of the grain offering that remains after the memorial portion has been lifted out and burned. This remaining portion was to be reserved for the priests to eat. If it would be helpful in your language, consider stating the meaning plainly. Alternate translation: “From all my gifts, I have given to the priests for food the portion of the grain offering that is left over after the memorial portion is burned” 6:17 rvti rc://*/ta/man/translate/figs-possession קֹ֤דֶשׁ קָֽדָשִׁים֙ הִ֔וא 1 See how you translated this expression in [2:3](../02/03.md). 6:17 k5hu rc://*/ta/man/translate/translate-unknown כַּ⁠חַטָּ֖את 1 See how you translated this term in [4:3](../04/03.md). -6:17 vnhv c://*/ta/man/translate/figs-explicit וְ⁠כָ⁠אָשָֽׁם 1 See how you translated this term in [5:15](../05/15.md). -6:18 imdc כָּל־זָכָ֞ר בִּ⁠בְנֵ֤י אַהֲרֹן֙ יֹֽאכֲלֶ֔⁠נָּה 1 Alternate translation: “Every male among the sons of Aaron is permitted to eat it” or “Every male among the sons of Aaron may eat it” +6:17 vnhv rc://*/ta/man/translate/translate-unknown וְ⁠כָ⁠אָשָֽׁם 1 See how you translated this term in [5:15](../05/15.md). +6:18 imdc rc://*/ta/man/translate/figs-declarative כָּל־זָכָ֞ר בִּ⁠בְנֵ֤י אַהֲרֹן֙ יֹֽאכֲלֶ֔⁠נָּה 1 This expression uses a future statement to issue permission. If it would be helpful in your language, you could translate these words using a command or instruction form. Alternate translation: “Every male among the sons of Aaron is permitted to eat it” or “Every male among the sons of Aaron may eat it” 6:18 n55t rc://*/ta/man/translate/figs-possession מֵ⁠אִשֵּׁ֖י יְהוָ֑ה 1 See how you translated the similar possessive form in [2:3](../02/03.md). 6:18 n43x rc://*/ta/man/translate/figs-explicit כֹּ֛ל אֲשֶׁר־ יִגַּ֥ע בָּ⁠הֶ֖ם יִקְדָּֽשׁ 1 This could mean: (1) any object or person that touches the portion of the offering reserved for the priests’ food becomes as holy as the portion itself. Alternate translation: “Anyone or anything that touches them becomes holy” (2) any person who touches this offering must be someone set apart for handling sacred items, that is, the priests alone. Alternate translation: “Anyone who touches them must be holy themselves” 6:19 sx4e rc://*/ta/man/translate/writing-quotations לֵּ⁠אמֹֽר 1 The word translated **saying** introduces a direct quotation. In your translation, consider ways in which you might introduce this quotation naturally in your language. @@ -526,56 +542,56 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 6:20 uya3 rc://*/ta/man/translate/translate-fraction עֲשִׂירִ֨ת 1 A **tenth** is one part of ten equal parts. 6:20 yptr rc://*/ta/man/translate/figs-ellipsis מַחֲצִיתָ֣⁠הּ בַּ⁠בֹּ֔קֶר וּ⁠מַחֲצִיתָ֖⁠הּ בָּ⁠עָֽרֶב 1 This expression leaves out some words that may be essential for understanding in some languages. The phrase refers to a requirement to bring **half** of the prescribed grain offering in the first half of the day, and the other half later on, in the second half of the day. If it would be helpful in your language, consider starting a new sentence here. Alternate translation, with a period before: “The priest should bring half of the grain offering in the morning and the other half in the evening” 6:21 kkw9 rc://*/ta/man/translate/figs-activepassive עַֽל־מַחֲבַ֗ת בַּ⁠שֶּׁ֛מֶן תֵּעָשֶׂ֖ה 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “The priest should prepare it in oil on a griddle” -6:21 w6vv rc://*/ta/man/translate/figs-explicit עַֽל־מַחֲבַ֗ת בַּ⁠שֶּׁ֛מֶן תֵּעָשֶׂ֖ה 1 This expression refers to a method of cooking flour that has been mixed with oil similar to modern-day pan-frying. The batter, comprised of wheat flour and oil, is placed on a hot, flat surface that has been coated with a generous amount of olive oil. If your language has a word for this method of cooking, consider using it here. If not, consider using a general expression. Alternate translation: “It should be pan-fried in olive oil on a griddle ” -6:21 r8ne rc://*/ta/man/translate/translate-unknown עַֽל־ מַחֲבַ֗ת 1 See how you translated this term in [2:5](../02/05.md). +6:21 w6vv rc://*/ta/man/translate/figs-explicit עַֽל־מַחֲבַ֗ת בַּ⁠שֶּׁ֛מֶן תֵּעָשֶׂ֖ה 1 This expression refers to a method of cooking flour that has been mixed with oil similar to modern-day pan-frying. The batter, comprised of wheat flour and oil, is placed on a hot, flat surface that has been coated with a generous amount of olive oil. If your language has a word for this method of cooking, consider using it here. If not, consider using a general expression. Alternate translation: “It shall be pan-fried in olive oil on a griddle ” +6:21 r8ne rc://*/ta/man/translate/translate-unknown מַחֲבַ֗ת 1 See how you translated this term in [2:5](../02/05.md). 6:21 j4wr rc://*/ta/man/translate/figs-explicit מֻרְבֶּ֣כֶת 1 The word translated **Mixed** refers to either (1) the flour and oil being “well-mixed” or “kneaded.” Alternate translation: “You should bring it well kneaded” or (2) the flour being “well soaked” with oil. Alternate translation: “You should bring it thoroughly soaked with oil” -6:21 u6mp rc://*/ta/man/translate/figs-123person תְּבִיאֶ֑⁠נָּה & תַּקְרִ֥יב 1 As the General Introduction to the book of Leviticus discusses, the book often speaks of the Israelites and to the Israelites in the third person, even in a direct address. However, as the General Introduction to this chapter discusses, here and throughout the rest of the chapter, the author of Leviticus switches to a second-person address. If you have been using third-person pronouns since chapter 4, and the sudden switch to second-person would be confusing in your language, consider continuing to use the third-person in your translation. Alternate translation: “he should bring it … he should present” -6:21 x83n רֵֽיחַ־ נִיחֹ֖חַ לַ⁠יהוָֽה 1 See how you translated the similar expression in [1:9](../01/09.md). -6:22 ciwr וְ⁠הַ⁠כֹּהֵ֨ן הַ⁠מָּשִׁ֧יחַ תַּחְתָּ֛י⁠ו מִ⁠בָּנָ֖י⁠ו יַעֲשֶׂ֣ה אֹתָ֑⁠הּ 1 Here, **it** refers to the unique grain offering required on the day of the priest’s anointing for the priesthood, as described in [6:19–20](../06/19.md). If it would be helpful in your language, consider making the referent explicit. Alternate translation: “And the anointed priest under him from his sons should prepare this particular grain offering” -6:22 o4t3 rc://*/ta/man/translate/figs-idiom וְ⁠הַ⁠כֹּהֵ֨ן הַ⁠מָּשִׁ֧יחַ תַּחְתָּ֛י⁠ו 1 The expression **the anointed priest under him** refers to the priest from among the descendants of the current high priest who has been appointed by the symbolic action of being anointed to be the next high priest. If your language has a similar idiom to express succession, consider using it here. If not, consider using a general expression. Alternate translation: “And the anointed priest who will succeed him” +6:21 u6mp rc://*/ta/man/translate/figs-123person תְּבִיאֶ֑⁠נָּה & תַּקְרִ֥יב 1 As the General Introduction to the book of Leviticus discusses, the book often speaks of the Israelites and to the Israelites in the third person, even in a direct address. However, as the General Introduction to this chapter discusses, here and throughout the rest of the chapter, the author of Leviticus switches to a second-person address. If you have been using third-person pronouns since chapter 4, and the sudden switch to second-person would be confusing in your language, consider continuing to use the third-person in your translation. Alternate translation: “he shall bring it … he shall present” +6:22 ciwr rc://*/ta/man/translate/writing-pronouns וְ⁠הַ⁠כֹּהֵ֨ן הַ⁠מָּשִׁ֧יחַ תַּחְתָּ֛י⁠ו מִ⁠בָּנָ֖י⁠ו יַעֲשֶׂ֣ה אֹתָ֑⁠הּ 1 Here, **it** refers to the unique grain offering required on the day of the priest’s anointing for the priesthood, as described in [6:19–20](../06/19.md). If it would be helpful in your language, consider making the referent explicit. Alternate translation: “And the anointed priest under him from his sons should prepare this particular grain offering” +6:22 o4t3 rc://*/ta/man/translate/figs-idiom וְ⁠הַ⁠כֹּהֵ֨ן הַ⁠מָּשִׁ֧יחַ תַּחְתָּ֛י⁠ו 1 The expression **the anointed priest under him** refers to the priest from among the descendants of the current high priest who has been appointed to be the next high priest. If your language has a similar idiom to express succession, consider using it here. If not, consider using a general expression. Alternate translation: “And the anointed priest who will succeed him” 6:22 mihg rc://*/ta/man/translate/translate-unknown וְ⁠הַ⁠כֹּהֵ֨ן הַ⁠מָּשִׁ֧יחַ 1 See how you translated this way of referring to the high priest in [4:3](../04/03.md). 6:22 qs7u rc://*/ta/man/translate/figs-activepassive לַ⁠יהוָ֖ה כָּלִ֥יל תָּקְטָֽר 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. To formulate this sentence with an active form, see how you translated the expression in [1:9](../01/09.md). Alternate translation: “the priests should burn the whole offering and so cause it to become smoke on the altar and ascend towards Yahweh in heaven” -6:23 lhn3 rc://*/ta/man/translate/figs-explicit וְ⁠כָל־מִנְחַ֥ת כֹּהֵ֛ן כָּלִ֥יל תִּהְיֶ֖ה 1 This phrase instructs the priests to remember to offer this particular grain offering in its entirety, as opposed to the normal grain offerings, where the priest only burned the portion that he lifted out with a handful or the pieces that he chose to crumbled up on the altar. In these cases, the rest of the grain offering was permitted to be kept by the priest for food. Alternate translation: “As opposed to normal grain offerings, remember, this special grain offering that a priest offers when the high priest anoints him to become a priest should be offered on the altar in its entirety” +6:23 lhn3 rc://*/ta/man/translate/figs-explicit וְ⁠כָל־מִנְחַ֥ת כֹּהֵ֛ן כָּלִ֥יל תִּהְיֶ֖ה 1 This phrase instructs the priests to remember to offer this particular grain offering in its entirety, as opposed to the normal grain offerings, where the priest only burned the portion that he lifted out with a handful of the pieces that he chose to crumble up on the altar. In these cases, the rest of the grain offering was permitted to be kept by the priest for food. Alternate translation: “As opposed to normal grain offerings, remember, this special grain offering that a priest offers when the high priest anoints him to become a priest should be offered on the altar in its entirety” 6:23 v7ac rc://*/ta/man/translate/figs-activepassive לֹ֥א תֵאָכֵֽל 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “No one should eat this special grain offering that a priest offers when the high priest anoints him to become a priest” 6:24 iwut rc://*/ta/man/translate/writing-quotations לֵּ⁠אמֹֽר 1 The word translated **saying** introduces a direct quotation. In your translation, consider ways in which you might introduce this quotation naturally in your language. 6:24-25 jr62 rc://*/ta/man/translate/figs-quotesinquotes לֵּ⁠אמֹֽר & דַּבֵּ֤ר אֶֽל־ אַהֲרֹן֙ וְ⁠אֶל־ בָּנָ֣י⁠ו לֵ⁠אמֹ֔ר 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. It may be helpful to begin a new sentence here. Alternate translation: “He told Moses to say to Aaron and his sons” 6:25 xb9k rc://*/ta/man/translate/writing-quotations לֵ⁠אמֹ֔ר 1 The word translated **saying** introduces a direct quotation. In your translation, consider ways in which you might introduce this quotation naturally in your language. -6:25 m73v rc://*/ta/man/translate/figs-possession תּוֹרַ֖ת הַֽ⁠חַטָּ֑את 1 As is the case with the similar expression in [6:9](../06/09.md), the expression **the instruction of the purification offering** uses the possessive form to describe **instruction** that is characterized by the fact that it regards **the purification offering**. Alternate translation: “is the instruction concerning how a priest should perform the purification offering” +6:25 m73v rc://*/ta/man/translate/figs-possession תּוֹרַ֖ת הַֽ⁠חַטָּ֑את 1 As is the case with the similar expression in [6:9](../06/09.md), the expression **the instruction of the purification offering** uses the possessive form to describe **instruction** that is characterized by the fact that it regards **the sin offering**. Alternate translation: “is the instruction concerning how a priest should perform the sin offering” 6:25 e32d rc://*/ta/man/translate/figs-activepassive בִּ⁠מְק֡וֹם אֲשֶׁר֩ תִּשָּׁחֵ֨ט הָ⁠עֹלָ֜ה 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “in the place where people slaughter the burnt offering” -6:25 pld6 rc://*/ta/man/translate/translate-tense בִּ⁠מְק֡וֹם אֲשֶׁר֩ תִּשָּׁחֵ֨ט הָ⁠עֹלָ֜ה 1 Here, the author of Leviticus does not use the present tense to describe contemporaneous or ongoing action, as if he is here referring to a specific instance where an individual is preparing this specific sacrifice. Rather, the present tense is being used both to describe the action that was previously described in the book of Leviticus and to depict a hypothetical situation. If it would be helpful in your language, consider choosing language that makes it plain that the author is not referring to specific past action. Alternate translation: “in the same location where the burnt offering would normally be slaughtered” -6:25 zni8 rc://*/ta/man/translate/figs-activepassive תִּשָּׁחֵ֤ט הַֽ⁠חַטָּאת֙ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “people should also slaughter the purification offering” -6:25 grig rc://*/ta/man/translate/figs-metaphor לִ⁠פְנֵ֣י יְהוָ֔ה 1 See how you translated the similar expression in [1:5](../01/05.md). +6:25 pld6 rc://*/ta/man/translate/translate-tense בִּ⁠מְק֡וֹם אֲשֶׁר֩ תִּשָּׁחֵ֨ט הָ⁠עֹלָ֜ה 1 Here, the author of Leviticus does not use the present tense to describe contemporaneous or ongoing action, as if he is here referring to a specific instance where an individual is preparing this specific sacrifice. Rather, the present tense is being used both to describe the action that was previously described in the book of Leviticus and to depict a hypothetical situation. If it would be helpful in your language, consider choosing language that makes it plain that the author is not referring to specific past actions. Alternate translation: “in the same location where the burnt offering would normally be slaughtered” +6:25 zni8 rc://*/ta/man/translate/figs-activepassive תִּשָּׁחֵ֤ט הַֽ⁠חַטָּאת֙ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “people should also slaughter the sin offering” +6:25 grig rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֣י יְהוָ֔ה 1 See how you translated the similar expression in [1:5](../01/05.md). 6:25 g8qn rc://*/ta/man/translate/figs-possession קֹ֥דֶשׁ קָֽדָשִׁ֖ים הִֽוא 1 See how you translated the similar expression in [2:3](../02/03.md). 6:26 eaw2 rc://*/ta/man/translate/figs-activepassive בְּ⁠מָק֤וֹם קָדֹשׁ֙ תֵּֽאָכֵ֔ל 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “He shall eat it in a holy place” 6:27 is2v rc://*/ta/man/translate/figs-explicit כֹּ֛ל אֲשֶׁר־ יִגַּ֥ע בִּ⁠בְשָׂרָ֖⁠הּ יִקְדָּ֑שׁ 1 See how you translated the similar expression in [6:18](../06/18.md). -6:27 hsg1 rc://*/ta/man/translate/figs-explicit בִּ⁠בְשָׂרָ֖⁠הּ 1 Here, the expression **its flesh** refers to the meat of the purification offering. Alternate translation: “the meat of the purification offering that is not burned completely on the altar” +6:27 hsg1 rc://*/ta/man/translate/figs-explicit בִּ⁠בְשָׂרָ֖⁠הּ 1 Here, the expression **its meat** refers to the meat of the sin offering. Alternate translation: “the meat of the sin offering that is not burned completely on the altar” 6:27 sjth וַ⁠אֲשֶׁ֨ר יִזֶּ֤ה מִ⁠דָּמָ⁠הּ֙ עַל־הַ⁠בֶּ֔גֶד אֲשֶׁר֙ יִזֶּ֣ה עָלֶ֔י⁠הָ תְּכַבֵּ֖ס בְּ⁠מָק֥וֹם קָדֹֽשׁ 1 Alternate translation: “And whoever sprinkles some of its blood on any clothing should wash the places where the blood was sprinkled on the clothing in a holy place” -6:27 rd0i rc://*/ta/man/translate/figs-explicit וַ⁠אֲשֶׁ֨ר יִזֶּ֤ה מִ⁠דָּמָ⁠הּ֙ עַל־הַ⁠בֶּ֔גֶד אֲשֶׁר֙ יִזֶּ֣ה עָלֶ֔י⁠הָ תְּכַבֵּ֖ס בְּ⁠מָק֥וֹם קָדֹֽשׁ׃ 1 It is implied that the blood should be sprinkled not on clothing but only on sacred objects, like the altar, in order to cleanse them from the impurity of sin. This phrase refers to a hypothetical scenario in which, in the process of sprinkling the blood on the sacred objects, some blood also comes into contact with someone’s clothing, requiring the clothing to be carefully washed. If this would be unclear in your language, consider making the implied information explicit. Alternate translation: “And whoever, in the process of sprinkling blood on the sacred objects of the tent of meeting, also accidentally sprinkles some of the blood on the clothing, wherever he sprinkles on it, you must wash that spot in a holy place” -6:27 rtwr rc://*/ta/man/translate/figs-123person תְּכַבֵּ֖ס 1 As the General Introduction to Leviticus discusses, the book often speaks of the Israelites and to the Israelites in the third-person, even though it is a direct address. However, as the General Introduction to this chapter discusses, here and throughout the rest of the chapter, the author of Leviticus switches to a second-person address. If you have been using third-person pronouns since chapter 4, and the sudden switch to second-person would be confusing in your language, consider continuing to use the third-person in your translation. Alternate translation: “a person shall wash” -6:28 f316 rc://*/ta/man/translate/figs-activepassive וּ⁠כְלִי־ חֶ֛רֶשׂ אֲשֶׁ֥ר תְּבֻשַּׁל־ בּ֖⁠וֹ יִשָּׁבֵ֑ר 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “The priest should shatter any container of earthenware in which he has boiled the purification offering” +6:27 rd0i rc://*/ta/man/translate/figs-explicit וַ⁠אֲשֶׁ֨ר יִזֶּ֤ה מִ⁠דָּמָ⁠הּ֙ עַל־הַ⁠בֶּ֔גֶד אֲשֶׁר֙ יִזֶּ֣ה עָלֶ֔י⁠הָ תְּכַבֵּ֖ס בְּ⁠מָק֥וֹם קָדֹֽשׁ׃ 1 It is implied that the blood should be sprinkled not on clothing but only on sacred objects, like the altar, in order to cleanse them from the impurity of sin. This phrase refers to a hypothetical scenario in which, in the process of sprinkling the blood on the sacred objects, some blood also comes into contact with someone’s clothing, requiring the clothing to be carefully washed. If this would be unclear in your language, consider making the implied information explicit. Alternate translation: “And whoever, in the process of sprinkling blood on the sacred objects of the tent of meeting, also accidentally sprinkles some of the blood on the clothing, wherever he sprinkles on it, he must wash that spot in a holy place” +6:27 rtwr rc://*/ta/man/translate/figs-123person תְּכַבֵּ֖ס 1 As the General Introduction to Leviticus discusses, the book often speaks of the Israelites and to the Israelites in the third person, even though it is a direct address. However, as the General Introduction to this chapter discusses, here and throughout the rest of the chapter, the author of Leviticus switches to a second-person address. If you have been using third-person pronouns since chapter 4, and the sudden switch to second-person would be confusing in your language, consider continuing to use the third-person in your translation. Alternate translation: “a person shall wash” +6:28 f316 rc://*/ta/man/translate/figs-activepassive וּ⁠כְלִי־ חֶ֛רֶשׂ אֲשֶׁ֥ר תְּבֻשַּׁל־ בּ֖⁠וֹ יִשָּׁבֵ֑ר 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “The priest should shatter any container of earthenware in which he has boiled the sin offering” 6:28 wlyw rc://*/ta/man/translate/translate-unknown וּ⁠כְלִי־חֶ֛רֶשׂ & בִּ⁠כְלִ֤י נְחֹ֨שֶׁת֙ 1 The **container of earthenware** and the **container of bronze** refer to cooking vessels made from **earthenware** or **bronze**, likely resembling modern kitchen pots, in which meat could be cooked in boiling water. If your language has a specific word for a kitchen pot made from these materials, consider using it here. If not, consider using a generic expression. Alternate translation: “And an earthenware pot … in a bronze pot” 6:28 sia1 rc://*/ta/man/translate/translate-unknown חֶ֛רֶשׂ 1 The **container** is described as made of **earthenware**, which refers to a material similar to clay or potsherds, out of which a pot-shaped vessel could be shaped and baked in a kiln until hardened. If your language has a specific word for this material, consider using it here. If not, consider using a generic expression. Alternate translation: “clay” -6:28 e4tz rc://*/ta/man/translate/figs-activepassive וְ⁠אִם־בִּ⁠כְלִ֤י נְחֹ֨שֶׁת֙ בֻּשָּׁ֔לָה 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “But if the priest has boiled the purification offering in a container of bronze” +6:28 e4tz rc://*/ta/man/translate/figs-activepassive וְ⁠אִם־בִּ⁠כְלִ֤י נְחֹ֨שֶׁת֙ בֻּשָּׁ֔לָה 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “But if the priest has boiled the sin offering in a container of bronze” 6:28 at58 rc://*/ta/man/translate/figs-activepassive וּ⁠מֹרַ֥ק וְ⁠שֻׁטַּ֖ף בַּ⁠מָּֽיִם 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “then he should scour the bronze container and rinse it with water” -6:29 al20 כָּל־זָכָ֥ר בַּ⁠כֹּהֲנִ֖ים יֹאכַ֣ל אֹתָ֑⁠הּ 1 Alternate translation: “Every male among the sons of Aaron is permitted to eat it” or “Every male among the sons of Aaron may eat it” +6:29 al20 rc://*/ta/man/translate/figs-declarative כָּל־זָכָ֥ר בַּ⁠כֹּהֲנִ֖ים יֹאכַ֣ל אֹתָ֑⁠הּ 1 See how you translated the similar use of a future form to indicate permission in [6:18](../06/18/.md). Alternate translation: “Every male among the sons of Aaron is permitted to eat it” or “Every male among the sons of Aaron may eat it” 6:29 cva6 rc://*/ta/man/translate/figs-possession קֹ֥דֶשׁ קָֽדָשִׁ֖ים הִֽוא 1 See how you translated the similar expression in [2:3](../02/03.md). -6:30 b4w7 rc://*/ta/man/translate/figs-activepassive וְ⁠כָל־ חַטָּ֡את אֲשֶׁר֩ יוּבָ֨א מִ⁠דָּמָ֜⁠הּ אֶל־ אֹ֧הֶל מוֹעֵ֛ד 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “But every purification offering that requires the priest to bring some of its blood into the tent of meeting” -6:30 pcz5 rc://*/ta/man/translate/figs-metaphor לְ⁠כַפֵּ֥ר 1 See how you translated this expression in [1:4](../01/04.md). +6:30 b4w7 rc://*/ta/man/translate/figs-activepassive וְ⁠כָל־ חַטָּ֡את אֲשֶׁר֩ יוּבָ֨א מִ⁠דָּמָ֜⁠הּ אֶל־ אֹ֧הֶל מוֹעֵ֛ד 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “But every sin offering that requires the priest to bring some of its blood into the tent of meeting” +6:30 pcz5 rc://*/ta/man/translate/figs-abstractnouns לְ⁠כַפֵּ֥ר 1 See how you translated this expression in [1:4](../01/04.md). 6:30 kgra rc://*/ta/man/translate/figs-explicit בַּ⁠קֹּ֖דֶשׁ 1 The expression **the holy place** is another way of referring to the portion of the tent of meeting which housed the altar and sacred objects that the priest would sprinkle with the blood of the sacrifice. Alternate translation: “in the sacred precincts of the tent of meeting” +6:30 dt9l rc://*/ta/man/translate/figs-declarative לֹ֣א תֵאָכֵ֑ל בָּ⁠אֵ֖שׁ תִּשָּׂרֵֽף 1 These expressions use a future statement to give an instruction or command. If it would be helpful in your language, you could translate these words using a command or instruction form. Alternate translation: “it must not be eaten. It must be burned with fire” or “it should not be eaten. It should be burned with fire” 6:30 yz83 rc://*/ta/man/translate/figs-activepassive לֹ֣א תֵאָכֵ֑ל 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “no one is permitted to eat it” 6:30 w6h7 rc://*/ta/man/translate/figs-activepassive תִּשָּׂרֵֽף 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “The priest must burn it” 7:intro nbv3 0 # Leviticus 7 General Notes\n\n## Structure and Formatting\n\nThis chapter gives instructions on how to offer guilt offerings, peace offerings and freewill offerings.\n\n## Special Concepts in this Chapter\n\n### Blood\n\nThe people were not allowed to eat or drink the blood of the sacrificed animal because life was considered to be in the blood of the animal. (See: [[rc://*/tw/dict/bible/kt/blood]] and [Leviticus 17:11](../../lev/17/11.md)) 7:1 rct1 rc://*/ta/man/translate/translate-unknown הָ⁠אָשָׁ֑ם 1\n\n See how you translated this specific kind of sacrifice in [5:15](../05/15.md). 7:1 m86w rc://*/ta/man/translate/figs-possession קֹ֥דֶשׁ קָֽדָשִׁ֖ים הֽוּא 1\n\n See how you translated this expression in [6:17](../06/17.md). -7:2 w7q9 rc://*/ta/man/translate/translate-tense בִּ⁠מְק֗וֹם אֲשֶׁ֤ר יִשְׁחֲטוּ֙ אֶת־הָ֣⁠עֹלָ֔ה 1\n\n Here, the author of Leviticus does not use the future tense to describe future action, as if he is here referring to a specific instance where an individual will perform this specific action. Rather, the future tense is being used to depict a hypothetical situation. If it would be helpful in your language, consider choosing language that makes it plain that the author is not referring to a specific future action. Alternate translation: “In the location where the burnt offering would normally be slaughtered” -7:2 i8iw rc://*/ta/man/translate/writing-pronouns יִשְׁחֲטוּ֙ & יִשְׁחֲט֖וּ 1\n\n Here, **they** refers generically to anyone who might perform these actions. If it would be helpful in your language, consider using a general expression for a person. Alternate translation: “someone normally slaughters… people shall slaughter” or “an individual slaughters … that individual shall slaughter” +7:2 w7q9 rc://*/ta/man/translate/translate-tense בִּ⁠מְק֗וֹם אֲשֶׁ֤ר יִשְׁחֲטוּ֙ אֶת־הָ֣⁠עֹלָ֔ה 1\n\n Here, the author of Leviticus does not use the future tense to describe future action, as if he is here referring to a specific instance where an individual will perform this specific action. Rather, the future tense is used to depict a hypothetical situation. If it would be helpful in your language, consider choosing language that makes it plain that the author is not referring to a specific future action. Alternate translation: “In the location where the burnt offering would normally be slaughtered” +7:2 i8iw rc://*/ta/man/translate/writing-pronouns יִשְׁחֲטוּ֙ & יִשְׁחֲט֖וּ 1\n\n Here, **they** refers generically to anyone who might perform these actions. If it would be helpful in your language, consider using a general expression for a person. Alternate translation: “someone normally slaughters … people shall slaughter” or “an individual slaughters … that individual shall slaughter” 7:2 grkl rc://*/ta/man/translate/figs-123person יִשְׁחֲטוּ֙ & יִשְׁחֲט֖וּ 1\n\n Although the end of the last chapter addressed the people of Israel using a second-person singular form, here the author of Leviticus addresses everyone who approaches the tent of meeting to sacrifice using a third-person plural form. If the switch from second-person forms to third-person forms would be confusing in your language, consider using whichever form you have been using throughout the previous chapters. 7:2 dhkm rc://*/ta/man/translate/translate-unknown אֶת־הָ֣⁠עֹלָ֔ה 1\n\n See how you translated this specific kind of sacrifice in [1:3](../01/03.md). -7:2 tzsl rc://*/ta/man/translate/writing-pronouns וְ⁠אֶת־דָּמ֛⁠וֹ יִזְרֹ֥ק 1\n\n Here, **he** does not refer to the person offering the sacrifice but rather to the priest, the individual normally responsible for splattering **the blood** on **the altar**. If it would be helpful in your language, consider making the referent explicit. Alternate translation: “And its blood the priest shall splash” +7:2 tzsl rc://*/ta/man/translate/writing-pronouns וְ⁠אֶת־דָּמ֛⁠וֹ יִזְרֹ֥ק 1\n\n Here, **he** does not refer to the person offering the sacrifice but rather to the priest, the individual normally responsible for splashing **the blood** on **the altar**. If it would be helpful in your language, consider making the referent explicit. Alternate translation: “And its blood the priest shall splash” 7:3 xzk6 rc://*/ta/man/translate/writing-pronouns יַקְרִ֣יב 1\n\n Here, **he** does not refer to the priest but to the individual offering the sacrifice, the person normally responsible for butchering and preparing the animal’s fat. If it would be helpful in your language, consider making the referent explicit. Alternate translation: “the individual offering the sacrifice shall present” -7:3 xhdr rc://*/ta/man/translate/translate-unknown אֵ֚ת הָֽ⁠אַלְיָ֔ה וְ⁠אֶת־הַ⁠חֵ֖לֶב הַֽ⁠מְכַסֶּ֥ה אֶת־הַ⁠קֶּֽרֶב 1\n\n See how you translated these terms in [3:3](../03/03.md). +7:3 xhdr rc://*/ta/man/translate/translate-unknown אֵ֚ת הָֽ⁠אַלְיָ֔ה וְ⁠אֶת־הַ⁠חֵ֖לֶב הַֽ⁠מְכַסֶּ֥ה אֶת־הַ⁠קֶּֽרֶב 1\n\n See how you translated these terms in [3:9](../03/09.md). 7:4 tiur rc://*/ta/man/translate/translate-unknown וְ⁠אֵת֙ שְׁתֵּ֣י הַ⁠כְּלָיֹ֔ת וְ⁠אֶת־הַ⁠חֵ֨לֶב֙ אֲשֶׁ֣ר עֲלֵי⁠הֶ֔ן אֲשֶׁ֖ר עַל־הַ⁠כְּסָלִ֑ים וְ⁠אֶת־הַ⁠יֹּתֶ֨רֶת֙ עַל־הַ⁠כָּבֵ֔ד 1\n\n See how you translated these terms in [3:4](../03/04.md). -7:5 bh08 rc://*/ta/man/translate/translate-symaction וְ⁠הִקְטִ֨יר אֹתָ֤⁠ם הַ⁠כֹּהֵן֙ הַ⁠מִּזְבֵּ֔חָ⁠ה 1\n\n See how you translated the similar expression in [1:9](../01/09.md). +7:5 bh08 rc://*/ta/man/translate/translate-unknown וְ⁠הִקְטִ֨יר אֹתָ֤⁠ם הַ⁠כֹּהֵן֙ הַ⁠מִּזְבֵּ֔חָ⁠ה 1\n\n See how you translated the similar expression in [1:9](../01/09.md). 7:5 aa8f אִשֶּׁ֖ה לַ⁠יהוָ֑ה 1\n\n See how you translated the similar expression in [2:11](../02/11.md). 7:6 y9wb כָּל־זָכָ֥ר בַּ⁠כֹּהֲנִ֖ים יֹאכְלֶ֑⁠נּוּ 1\n\n Alternate translation: “Every male among the sons of Aaron is permitted to eat it” or “Every male among the sons of Aaron may eat it” 7:6 ei3l rc://*/ta/man/translate/figs-activepassive יֵאָכֵ֔ל 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “they shall eat it” @@ -625,14 +641,14 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 7:16 z5nx וּ⁠מִֽ⁠מָּחֳרָ֔ת וְ⁠הַ⁠נּוֹתָ֥ר מִמֶּ֖⁠נּוּ 1 Alternate translation: “And the next day, the rest of it” 7:17 havi rc://*/ta/man/translate/figs-explicitinfo וְ⁠הַ⁠נּוֹתָ֖ר מִ⁠בְּשַׂ֣ר הַ⁠זָּ֑בַח בַּ⁠יּוֹם֙ הַ⁠שְּׁלִישִׁ֔י בָּ⁠אֵ֖שׁ יִשָּׂרֵֽף׃ 1 It might seem that the expression **will be burned with fire** contains extra information that would be unnatural to express in your language. If so, you could use an equivalent expression. Alternate translation: “But the remainder from the meat of the sacrifice will be completely burned on the third day” 7:17 fqvh rc://*/ta/man/translate/figs-activepassive וְ⁠הַ⁠נּוֹתָ֖ר מִ⁠בְּשַׂ֣ר הַ⁠זָּ֑בַח בַּ⁠יּוֹם֙ הַ⁠שְּׁלִישִׁ֔י בָּ⁠אֵ֖שׁ יִשָּׂרֵֽף׃ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “But the priests should burn the remainder of the meat of the sacrifice with fire on the third day” -7:17 vr3a וְ⁠הַ⁠נּוֹתָ֖ר 1 See how you translated this term in [2:3](../02/03.md). +7:17 vr3a וְ⁠הַ⁠נּוֹתָ֖ר מִ⁠בְּשַׂ֣ר הַ⁠זָּ֑בַח 1 Alternate translation: “But the remaining meat from the sacrifice” 7:17 m4fq rc://*/ta/man/translate/translate-ordinal בַּ⁠יּוֹם֙ הַ⁠שְּׁלִישִׁ֔י 1 The word **third** is the ordinal number for three. The day that the animal is sacrificed counts as the first day. Alternate translation: “after two days” -7:18 zhtf rc://*/ta/man/translate/figs-reduplication וְ⁠אִ֣ם הֵאָכֹ֣ל יֵ֠אָכֵל מִ⁠בְּשַׂר־זֶ֨בַח שְׁלָמָ֜י⁠ו 1 Here the expression **is ever eaten** uses a repetition of the verbal form in order to intensify the idea that it expresses. If your language can repeat words for intensification, it would be appropriate to do that here in your translation. If not, your language may have another way of expressing the emphasis. Alternate translation: “And if some of the meat of the sacrifice of his peace offerings is at any time eaten” -7:18 oqhi rc://*/ta/man/translate/figs-activepassive וְ⁠אִ֣ם הֵאָכֹ֣ל יֵ֠אָכֵל מִ⁠בְּשַׂר־זֶ֨בַח שְׁלָמָ֜י⁠ו 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “And if anyone ever eats some of the meat of the sacrifice of his peace offerings” +7:18 zhtf rc://*/ta/man/translate/figs-reduplication וְ⁠אִ֣ם הֵאָכֹ֣ל יֵ֠אָכֵל מִ⁠בְּשַׂר־זֶ֨בַח שְׁלָמָ֜י⁠ו 1 Here the author of Leviticus uses a repetition of the verbal form **is eaten** in order to intensify the idea that it expresses. If your language can repeat words for intensification, it would be appropriate to do that here in your translation. If not, your language may have another way of expressing the emphasis. Alternate translation: “And if some of the meat of the sacrifice of his peace offerings is at any time eaten” +7:18 oqhi rc://*/ta/man/translate/figs-activepassive וְ⁠אִ֣ם הֵאָכֹ֣ל יֵ֠אָכֵל מִ⁠בְּשַׂר־זֶ֨בַח שְׁלָמָ֜י⁠ו 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “And if, eating, anyone eats some of the meat of the sacrifice of his peace offerings” 7:18 rfk6 rc://*/ta/man/translate/figs-activepassive לֹ֣א יֵרָצֶה֒ הַ⁠מַּקְרִ֣יב אֹת֗⁠וֹ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “Yahweh will not accept the person who presented it” 7:18 rzi4 rc://*/ta/man/translate/figs-activepassive לֹ֧א יֵחָשֵׁ֛ב ל֖⁠וֹ\n 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “Yahweh will not account the sacrifice to him” 7:18 em1d rc://*/ta/man/translate/figs-metaphor לֹ֧א יֵחָשֵׁ֛ב ל֖⁠וֹ 1 Here, the forgiveness brought about by the sacrifice is spoken of using legal or possibly financial terminology, as if the sacrifice would be accredited to a person’s account before Yahweh. If your language uses similar metaphors to convey these ideas, consider using them here. If not, consider using a general expression. Alternate translation: “the person who offers the sacrifice will not be forgiven” -7:18 w5e2 rc://*/ta/man/translate/figs-explicit פִּגּ֣וּל 1 For the meat of a sacrifice to be **defiled** means that it has remained uneaten for an unacceptably long time such that it is now no longer acceptable to Yahweh. Consequently, eating **defiled** meat would make the sacrifice itself ineffective for acquiring forgiveness from Yahweh. If your language has a religious term for this kind of desecrated meat, consider using it here. If not, consider using a generic expression. Alternative translation: “spoiled and unacceptable meat” +7:18 w5e2 rc://*/ta/man/translate/figs-explicit פִּגּ֣וּל 1 For the meat of a sacrifice to be **defiled** means that it has remained uneaten for an unacceptably long time such that it is now no longer acceptable to Yahweh. Consequently, eating **defiled** meat would make the sacrifice itself ineffective. If your language has a religious term for this kind of desecrated meat, consider using it here. If not, consider using a generic expression. Alternative translation: “spoiled and unacceptable meat” 7:18 jgq1 rc://*/ta/man/translate/figs-gendernotations וְ⁠הַ⁠נֶּ֛פֶשׁ הָ⁠אֹכֶ֥לֶת מִמֶּ֖⁠נּוּ עֲוֺנָ֥⁠הּ תִּשָּֽׂא 1 See how you handled the use of a generic feminine word for a person in [2:1](../02/01.md). 7:18 yorf rc://*/ta/man/translate/figs-idiom עֲוֺנָ֥⁠הּ תִּשָּֽׂא 1 See how you translated the similar expression in [5:1](../05/01.md). 7:19 ef1a rc://*/ta/man/translate/figs-activepassive וְ⁠הַ⁠בָּשָׂ֞ר אֲשֶׁר־יִגַּ֤ע בְּ⁠כָל־טָמֵא֙ לֹ֣א יֵֽאָכֵ֔ל 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “And the priests shall not eat the meat that touches any unclean thing” @@ -641,212 +657,457 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 7:19 gnjy rc://*/ta/man/translate/figs-explicitinfo בָּ⁠אֵ֖שׁ יִשָּׂרֵ֑ף 1 See how you translated this expression in [7:17](../07/17.md). 7:19 b8tn rc://*/ta/man/translate/figs-activepassive יִשָּׂרֵ֑ף 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “The priests shall burn it” 7:19 zi2b rc://*/ta/man/translate/figs-ellipsis וְ⁠הַ֨⁠בָּשָׂ֔ר 1 The phrase **the meat** leaves out information that some languages might consider essential to understanding. It refers to clean meat that has not touched anything unclean, in contrast to **the meat that touches any unclean thing**. If it would be helpful in your language, consider stating this plainly. Alternate expression: “But, as for clean meat that has not touched any unclean thing” -7:19 cj9p rc://*/ta/man/translate/figs-explicit כָּל־טָה֖וֹר 1 The expression **any clean person** refers to any individual who has succeeded in remaining ceremonially clean by abstaining from touching anything that would render him unclean, as determined by Leviticus. If it would be helpful in your language, consider stating this plainly. Alternate translation: “any person who has not touched anything unclean and so has, himself, remained clean” +7:19 cj9p rc://*/ta/man/translate/figs-explicit כָּל־טָה֖וֹר 1 The expression **any clean person** refers to any individual who has succeeded in remaining ceremonially clean by abstaining from touching anything that would render him unclean, as instructed by Leviticus. If it would be helpful in your language, consider stating this plainly. Alternate translation: “any person who has not touched anything unclean and so has, himself, remained clean” 7:19 ls5y rc://*/ta/man/translate/figs-explicit בָּשָֽׂר 1 The **meat** referred to here is the same as **the meat** that has not touched anything unclean and so is considered clean. If it would be helpful in your language, consider making this explicit. Alternate translation: “any clean meat” 7:20 rxcw rc://*/ta/man/translate/figs-gendernotations וְ⁠הַ⁠נֶּ֜פֶשׁ אֲשֶׁר־תֹּאכַ֣ל בָּשָׂ֗ר 1 See how you handled the use of a generic feminine word for a person in [2:1](../02/01.md). 7:20 qn8d rc://*/ta/man/translate/figs-explicit בָּשָׂ֗ר מִ⁠זֶּ֤בַח הַ⁠שְּׁלָמִים֙ אֲשֶׁ֣ר לַ⁠יהוָ֔ה 1 The expression **the peace offerings that are for Yahweh** might seem to imply that the peace offerings supply Yahweh with food. However, as stated before, Yahweh does not eat, nor does he need food from human beings. The peace offerings belong to Yahweh in the sense that they are dedicated especially to Yahweh’s special purposes. Consequently, the portions of meat from these sacrifices are not to be used for any common purpose. In your translation, make sure that it is not implied that the meat from these sacrifices provides Yahweh with food. 7:20 pk97 rc://*/ta/man/translate/figs-metaphor וְ⁠טֻמְאָת֖⁠וֹ עָלָ֑י⁠ו 1 A person who is not fit for God’s special, sacred space is spoken of as if **his uncleanness** were physically resting **on him**. If your language would use a similar metaphor, consider using it here. If not, consider using a generic expression. Alternate translation: “and he is unclean” 7:20 i2g0 rc://*/ta/man/translate/figs-gendernotations וְ⁠טֻמְאָת֖⁠וֹ עָלָ֑י⁠ו 1 The words **his** and **him** are being used generically to refer to anyone who might become unclean and so should avoid eating the meat that is especially set apart for holy purposes. If it would be helpful in your language, consider making this explicit. Alternate translation: “and the uncleanness of that person is on him” 7:20 miq8 rc://*/ta/man/translate/figs-abstractnouns וְ⁠טֻמְאָת֖⁠וֹ עָלָ֑י⁠ו 1 See how you handled the abstract noun **uncleanness** in [5:3](../05/03.md). -7:20 iyf3 rc://*/ta/man/translate/figs-gendernotations וְ⁠נִכְרְתָ֛ה הַ⁠נֶּ֥פֶשׁ הַ⁠הִ֖וא מֵ⁠עַמֶּֽי⁠הָ 1 Again, the words **soul** and **her** are feminine and refer generically to any individual who has eaten the meat of the sacrifice while they were considered unclean. See how you handled the use of a generic feminine word for a person in [2:1](../02/01.md). -7:20 m7mh rc://*/ta/man/translate/figs-idiom וְ⁠נִכְרְתָ֛ה הַ⁠נֶּ֥פֶשׁ הַ⁠הִ֖וא מֵ⁠עַמֶּֽי⁠הָ 1 The punishment for a person eating the meat that is dedicated to Yahweh while they are considered unclean is spoken of as if the person were being literally cut off from his people. This could be: (1) an idiom that refers to Yahweh’s executing divine judgment against the individual in some unspecified manner, thus removing the person from the people of God. Alternate translation: “then that person will be punished and removed from her people” or, to avoid the passive form, “then Yahweh will execute divine judgment against that person and remove her from her people” (2) a metaphor that refers to the people excommunicating the individual from her community. Alternative translation: “then that person should be removed from her people and excommunicated” or, to avoid the passive form, “then the people should remove that person from the people and refuse to have contact with her” -7:20 a43e rc://*/ta/man/translate/figs-activepassive וְ⁠נִכְרְתָ֛ה הַ⁠נֶּ֥פֶשׁ הַ⁠הִ֖וא 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “the people of Israel shall cut off that person” +7:20 iyf3 rc://*/ta/man/translate/figs-gendernotations וְ⁠נִכְרְתָ֛ה הַ⁠נֶּ֥פֶשׁ הַ⁠הִ֖וא מֵ⁠עַמֶּֽי⁠הָ 1 Again, the word **person** is feminine and refers generically to any individual who has eaten the meat of the sacrifice while he was considered unclean. See how you handled the use of a generic feminine word for a person in [2:1](../02/01.md). +7:20 m7mh rc://*/ta/man/translate/figs-idiom וְ⁠נִכְרְתָ֛ה הַ⁠נֶּ֥פֶשׁ הַ⁠הִ֖וא מֵ⁠עַמֶּֽי⁠הָ 1 The punishment for a person eating the meat that is dedicated to Yahweh while they are considered unclean is spoken of as if the person were being literally cut off from his people. This could be: (1) an idiom that refers to Yahweh’s executing divine judgment against the individual in some unspecified manner, thus removing the person from the people of God. Alternate translation: “then that person will be punished and removed from her people” or, to avoid the passive form, “then Yahweh will execute divine judgment against that person and remove her from her people” or (2) a metaphor that refers to the people excommunicating the individual from her community. Alternative translation: “then that person should be removed from her people and excommunicated” or, to avoid the passive form, “then the people should remove that person from the people and refuse to have contact with her” +7:20 a43e rc://*/ta/man/translate/figs-activepassive וְ⁠נִכְרְתָ֛ה הַ⁠נֶּ֥פֶשׁ הַ⁠הִ֖וא 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. For interpretive options for this expression, see the previous note. Alternate translation: “the people of Israel shall cut off that person” or ”Yahweh shall cut off that person” 7:21 wmem rc://*/ta/man/translate/figs-gendernotations וְ⁠נֶ֜פֶשׁ כִּֽי־תִגַּ֣ע 1 See how you handled the use of a generic feminine word for a person in [2:1](../02/01.md). 7:21 j99o rc://*/ta/man/translate/figs-idiom בְּ⁠כָל־טָמֵ֗א 1 See how you translated the use of this term in [5:2](../05/02.md). 7:21 hq6r rc://*/ta/man/translate/figs-possession בְּ⁠טֻמְאַ֤ת אָדָם֙ 1 See how you translated the use of this expression in [5:3](../05/03.md). -7:21 g4kv rc://*/ta/man/translate/figs-explicit בִּ⁠בְהֵמָ֣ה טְמֵאָ֗ה 1 As the General Introduction to this chapter discusses, the animals considered clean and unclean are described in detail in [11:1–47](../11/01.md). Something was considered unclean and potentially able to defile the space or objects that were dedicated especially for Yahweh and for his purposes when they were culturally associated with death. +7:21 g4kv rc://*/ta/man/translate/figs-explicit טְמֵאָ֗ה & טָמֵ֔א 1 As the General Introduction to this chapter discusses, the animals considered clean and unclean are described in detail in [11:1–47](../11/01.md). Something was considered unclean and potentially able to defile the space or objects that were dedicated especially for Yahweh and for his purposes when they were culturally associated with death. If your language has a term for this concept, consider using it here. If not, consider using a generic expression. Alternate translation: “ritually polluted ... ritually polluted” or ”taboo ... taboo” 7:21 n22g rc://*/ta/man/translate/translate-unknown בְּ⁠כָל־שֶׁ֣קֶץ טָמֵ֔א 1 This **unclean detestable thing** refers to the specific animals that Yahweh forbids both eating and touching in [11:29–31](../11/29.md). These included the mole rat, the mouse, and several kinds of lizard. If your language has a specific term for the kind of animal that is considered taboo to touch or to eat, consider using it here. If not, consider using a generic expression. Alternate translation: “any unclean animal that is forbidden to eat or to touch“ or “any taboo animal” 7:21 qpnu rc://*/ta/man/translate/figs-gendernotations וְ⁠אָכַ֛ל 1 Here, **he** refers to anyone who might eat the meat of the sacrifice. If it would be helpful, consider using a generic expression for a person. Alternate translation: “and that person eats” -7:21 eaoo מִ⁠בְּשַׂר־זֶ֥בַח הַ⁠שְּׁלָמִ֖ים אֲשֶׁ֣ר לַ⁠יהוָ֑ה 1 See how you translated the similar expressions in [7:20](../07/20.md). +7:21 eaoo rc://*/ta/man/translate/figs-explicit מִ⁠בְּשַׂר־זֶ֥בַח הַ⁠שְּׁלָמִ֖ים אֲשֶׁ֣ר לַ⁠יהוָ֑ה 1 See how you translated the similar expressions in [7:20](../07/20.md). 7:21 z5au rc://*/ta/man/translate/figs-idiom וְ⁠נִכְרְתָ֛ה הַ⁠נֶּ֥פֶשׁ הַ⁠הִ֖וא מֵ⁠עַמֶּֽי⁠הָ 1 See how you translated the similar expressions in [7:20](../07/20.md). 7:22 xw34 rc://*/ta/man/translate/writing-quotations לֵּ⁠אמֹֽר 1 The word translated **saying** introduces a direct quotation. In your translation, consider ways in which you might introduce this quotation naturally in your language. -7:22-23 zkjl rc://*/ta/man/translate/figs-quotesinquotes לֵּ⁠אמֹֽר & דַּבֵּ֛ר אֶל־בְּנֵ֥י יִשְׂרָאֵ֖ל 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. It may be helpful to begin a new sentence here. Alternate translation: “He told Moses to tell the sons of Israel” +7:22-23 zkjl rc://*/ta/man/translate/figs-quotesinquotes לֵּ⁠אמֹֽר & דַּבֵּ֛ר אֶל־בְּנֵ֥י יִשְׂרָאֵ֖ל 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. It may be helpful to begin a new sentence here. Alternate translation, with a period before: “He told Moses to tell the sons of Israel” 7:23 w4mz rc://*/ta/man/translate/writing-quotations לֵ⁠אמֹ֑ר 1 The word translated **saying** introduces a direct quotation. In your translation, consider ways in which you might introduce this quotation naturally in your language. 7:23 y5o3 rc://*/ta/man/translate/figs-123person לֹ֥א תֹאכֵֽלוּ 1 As the General Introduction to this chapter discusses, here and until [7:26](../07/26.md), the author of Leviticus switches from the use of third-person forms to the use of second-person plural forms. If the switch from third-person to second-person forms would be confusing in your language, consider continuing to use whichever form you have been using for the previous chapters. Alternate translation: “No one should eat” 7:23 z2p3 rc://*/ta/man/translate/figs-youcrowd לֹ֥א תֹאכֵֽלוּ 1 Here, **You** is plural. It refers to the people of Israel who would offer sacrifices at the tent of meeting. If your language uses a plural form to address a group of people, consider using that form here. If not, consider using a third-person form, as modeled by the previous note. -7:24 t2m9 rc://*/ta/man/translate/figs-activepassive וְ⁠חֵ֤לֶב נְבֵלָה֙ וְ⁠חֵ֣לֶב טְרֵפָ֔ה יֵעָשֶׂ֖ה 1 If your language does not use the passive form in this way, you can state this in an active form or in another way that is natural in your language. Alternate translation: “And you may use the fat of a carcass or the fat of a torn animal” or, using the third-person, “And anyone may use the fat of a carcass or the fat of a torn animal” +7:24 t2m9 rc://*/ta/man/translate/figs-activepassive וְ⁠חֵ֤לֶב נְבֵלָה֙ וְ⁠חֵ֣לֶב טְרֵפָ֔ה יֵעָשֶׂ֖ה 1 If your language does not use the passive form in this way, you can state this in an active form or in another way that is natural in your language. Alternate translation: “And you shall use the fat of a carcass or the fat of a torn animal” or, in the third person, “And anyone shall use the fat of a carcass or the fat of a torn animal” 7:24 fbok rc://*/ta/man/translate/figs-explicit וְ⁠חֵ֤לֶב נְבֵלָה֙ 1 The **fat of a carcass** refers to any fat portion from any animal, wild or domesticated, that has died, usually referring to those animals that have died of natural causes and that any Israelite might find in the desert wilderness. If this would not be clear in your language, consider stating the meaning plainly. Alternate translation: “And the fat of any dead animal, whether wild or domesticated, that someone happens to find” 7:24 ggyw rc://*/ta/man/translate/figs-explicit וְ⁠חֵ֣לֶב טְרֵפָ֔ה 1 The expression **the fat of a torn animal** refers to the fat portions of an animal, usually a domesticated animal, that has been attacked and killed by wild animals. If this would be unclear in your language, consider stating the meaning plainly. Alternate translation: “or the fat of a domesticated animal that was killed and torn apart by wild animals” -7:24 vs7b rc://*/ta/man/translate/figs-explicit יֵעָשֶׂ֖ה לְ⁠כָל־מְלָאכָ֑ה 1 The expression **will be made for any work** is used to denote allowance given to these fat portions for any variety of other, unspecified uses. If this would not be clear in your language, consider stating the meaning plainly. Alternate translation: “may be used for any purpose other than eating” -7:24 e2ga rc://*/ta/man/translate/figs-reduplication וְ⁠אָכֹ֖ל לֹ֥א תֹאכְלֻֽ⁠הוּ 1 Here the expression **but you shall certainly not eat it** uses a repetition of the verbal form in order to intensify the idea that the eating of these fat portions is forbidden. If your language can repeat words for intensification, it would be appropriate to do that here in your translation. If not, your language may have another way of expressing the emphasis. Alternate translation: “but you should never eat it” or, using the third-person, “but no one should ever eat it” +7:24 vs7b rc://*/ta/man/translate/figs-declarative יֵעָשֶׂ֖ה לְ⁠כָל־מְלָאכָ֑ה 1 The expression **will be made for any work** uses a future statement to denote permission or allowance. Specifically, it refers to the permission given to the people of Israel to use these fat portions for a variety of unspecified uses, other than eating. If this would not be clear in your language, consider stating the meaning plainly. Alternate translation: “may be used for domestic household purposes” or “could possibly be used for domestic household purposes” +7:24 e2ga rc://*/ta/man/translate/figs-reduplication וְ⁠אָכֹ֖ל לֹ֥א תֹאכְלֻֽ⁠הוּ 1 Here the expression **eating, you shall not eat it** uses a repetition of the verbal form in order to intensify the idea that the eating of these fat portions is forbidden. If your language can repeat words for intensification, it would be appropriate to do that here in your translation. If not, your language may have another way of expressing the emphasis. Alternate translation: “but you should certainly never eat it” or, using the third-person, “but no one should ever eat it” +7:24 iwg7 rc://*/ta/man/translate/figs-yousingular לֹ֥א תֹאכְלֻֽ⁠הוּ׃ 1 Here, **you** is plural. It refers to the people of Israel, so use the plural form in your translation if your language marks that distinction. +7:24 xlck rc://*/ta/man/translate/figs-123person לֹ֥א תֹאכְלֻֽ⁠הוּ׃ 1 If the switch from third-person to second-person forms would be confusing in your language, consider continuing to use whichever form you have been using for the previous chapters. Alternate translation: “no one shall eat it” 7:25 tl3a חֵ֔לֶב מִן־הַ֨⁠בְּהֵמָ֔ה אֲשֶׁ֨ר יַקְרִ֥יב מִמֶּ֛⁠נָּה אִשֶּׁ֖ה לַ⁠יהוָ֑ה 1 Alternate translation: “fat that comes from a domesticated animal from which someone has presented portions of meat or fat as a gift to Yahweh” 7:25 cjbt rc://*/ta/man/translate/figs-genericnoun מִן־הַ֨⁠בְּהֵמָ֔ה 1 See how you translated the similar expression in [1:2](../01/02.md). 7:25 f99k rc://*/ta/man/translate/figs-idiom וְ⁠נִכְרְתָ֛ה הַ⁠נֶּ֥פֶשׁ הָ⁠אֹכֶ֖לֶת מֵֽ⁠עַמֶּֽי⁠הָ׃ 1 See how you translated the similar expressions in [7:20](../07/20.md). -7:26 f76a בְּ⁠כֹ֖ל מוֹשְׁבֹתֵי⁠כֶ֑ם 1 See how you translated the similar expression in [3:17](../03/17.md). -7:26 ujw4 rc://*/ta/man/translate/figs-gendernotations לָ⁠ע֖וֹף וְ⁠לַ⁠בְּהֵמָֽה 1 The expressions **the bird** and **the livestock** do not refer to specific animals or groups of animals. The terms describe any animal or group of animals that an Israelite might own or come across. Express this in the way that would be most natural in your language. Alternate translation: “of any of your birds or any livestock that you own” or, using the third-person, “of any bird or any livestock that someone might own” +7:26 f76a rc://*/ta/man/translate/figs-yousingular וְ⁠כָל־דָּם֙ לֹ֣א תֹאכְל֔וּ בְּ⁠כֹ֖ל מוֹשְׁבֹתֵי⁠כֶ֑ם 1 In this verse, the words **you** and **your** are plural. Yahweh is speaking about everyone who will offer sacrifices, regardless of where they happen to live. Consider using the plural form in your translation if your language marks that distinction. +7:26 ljd4 rc://*/ta/man/translate/figs-123person וְ⁠כָל־דָּם֙ לֹ֣א תֹאכְל֔וּ בְּ⁠כֹ֖ל מוֹשְׁבֹתֵי⁠כֶ֑ם 1 If you have been using third-person forms throughout this chapter, consider using whatever form would be clearest in your language. Alternate translation: “And no one shall eat any blood in any of his dwelling places” +7:26 ujw4 rc://*/ta/man/translate/figs-gendernotations לָ⁠ע֖וֹף וְ⁠לַ⁠בְּהֵמָֽה 1 The expressions **the bird** and **the livestock** do not refer to specific animals or groups of animals. The terms describe any animal or group of animals that an Israelite might own or purchase to eat. Express this in the way that would be most natural in your language. Alternate translation: “of any bird or any livestock that you own” or, using the third-person, “of any bird or any livestock that someone might own” 7:27 xa78 rc://*/ta/man/translate/figs-gendernotations כָּל־נֶ֖פֶשׁ אֲשֶׁר־תֹּאכַ֣ל 1 See how you handled the use of a generic feminine word for a person in [2:1](../02/01.md). 7:27 nm4b rc://*/ta/man/translate/figs-idiom וְ⁠נִכְרְתָ֛ה הַ⁠נֶּ֥פֶשׁ הַ⁠הִ֖וא מֵֽ⁠עַמֶּֽי⁠הָ 1 See how you translated the similar expressions in [7:20](../07/20.md). 7:28 gkdm rc://*/ta/man/translate/writing-quotations לֵּ⁠אמֹֽר 1 The word translated **saying** introduces a direct quotation. In your translation, consider ways in which you might introduce this quotation naturally in your language. -7:28-29 rh99 rc://*/ta/man/translate/figs-quotesinquotes לֵּ⁠אמֹֽר & דַּבֵּ֛ר אֶל־בְּנֵ֥י יִשְׂרָאֵ֖ל 1 This sentence has a quotation within a quotation. You can translate this as an indirect quotation. Alternate translation: “He told Moses to speak to the sons of Israel” +7:28-29 rh99 rc://*/ta/man/translate/figs-quotesinquotes לֵּ⁠אמֹֽר & דַּבֵּ֛ר אֶל־בְּנֵ֥י יִשְׂרָאֵ֖ל 1 This sentence has a quotation within a quotation. You can translate this as an indirect quotation. Alternate translation, with a period before: “He told Moses to speak to the sons of Israel” 7:29 twhb rc://*/ta/man/translate/writing-quotations לֵ⁠אמֹ֑ר 1 The word translated **saying** introduces a direct quotation. In your translation, consider ways in which you might introduce this quotation naturally in your language. -7:29 mr3y הַ⁠מַּקְרִ֞יב אֶת־זֶ֤בַח שְׁלָמָי⁠ו֙ לַ⁠יהוָ֔ה יָבִ֧יא אֶת־קָרְבָּנ֛⁠וֹ לַ⁠יהוָ֖ה מִ⁠זֶּ֥בַח שְׁלָמָֽי⁠ו 1 Alternative translation: “The person presenting the sacrifice of his peace offerings to Yahweh should especially bring this portion of the sacrifice to Yahweh apart from the rest of the sacrifice of his peace offerings” +7:29 mr3y הַ⁠מַּקְרִ֞יב אֶת־זֶ֤בַח שְׁלָמָי⁠ו֙ לַ⁠יהוָ֔ה יָבִ֧יא אֶת־קָרְבָּנ֛⁠וֹ לַ⁠יהוָ֖ה מִ⁠זֶּ֥בַח שְׁלָמָֽי⁠ו 1 Alternative translation: “Any person who presents the sacrifice of his peace offerings to Yahweh shall make sure to bring this portion of meat to Yahweh that comes from the meat of the sacrifice of his peace offerings” 7:29 m7q7 rc://*/ta/man/translate/figs-123person הַ⁠מַּקְרִ֞יב אֶת־זֶ֤בַח שְׁלָמָי⁠ו֙ לַ⁠יהוָ֔ה יָבִ֧יא אֶת־קָרְבָּנ֛⁠וֹ לַ⁠יהוָ֖ה מִ⁠זֶּ֥בַח שְׁלָמָֽי⁠ו 1 Here, the author of Leviticus uses the word **his** to switch back to the use of third-person singular forms to address the people of Israel. If the switch from third-person to second-person back to third-person forms would be confusing in your language, consider continuing to use whichever form you have been using in your translation throughout the previous chapters. Alternate translation: “If you present the sacrifice of your peace offerings to Yahweh, you should bring your offering to Yahweh from the sacrifice of your peace offerings” -7:30 w7dk rc://*/ta/man/translate/figs-synecdoche יָדָ֣י⁠ו תְּבִיאֶ֔ינָה 1 Here, **hands** represent the whole person, emphasizing the individual’s personal responsibility and agency in bringing the sacrifice. If your language uses a similar expression to express this idea, consider using it here. If not, consider using a generic expression. Alternate translation: “He himself should bring” or, using the second-person “You yourself should bring” +7:30 w7dk rc://*/ta/man/translate/figs-synecdoche יָדָ֣י⁠ו תְּבִיאֶ֔ינָה 1 Here, **his hands** represent the whole person, emphasizing the individual’s personal responsibility and agency in bringing the sacrifice. If your language uses a similar expression to express this idea, consider using it here. If not, consider using a generic expression. Alternate translation: “He himself should bring” or, using the second-person “You yourself should bring” 7:30 ry2t rc://*/ta/man/translate/translate-unknown אֶת־הַ⁠חֵ֤לֶב עַל־הֶֽ⁠חָזֶה֙ & אֵ֣ת הֶ⁠חָזֶ֗ה 1 Here, the **breast** is the portion of the animal’s meat consisting of the larger part of the animal’s chest below the region of the neck. The **breast** and **the fat on the breast** were considered uniquely choice portions of meat and fat. Consequently, it was dedicated especially to Yahweh. If your language has a special term for this portion of meat and fat, consider using it here. If not, consider using a generic expression. Alternate expression: “the fat that is on the breast meat … the breast meat itself” -7:30 v5t2 rc://*/ta/man/translate/translate-symaction לְ⁠הָנִ֥יף אֹת֛⁠וֹ תְּנוּפָ֖ה לִ⁠פְנֵ֥י יְהוָֽה 1 For the priest **to wave** the offering in Yahweh’s presence is a symbolic gesture that shows that the person is dedicating the sacrifice to Yahweh. This act could mean: (1) wafting the smell of the sacrifice in Yahweh’s direction, creating a “pleasant smell to Yahweh” that would result in the acceptance of the sacrifice (2) merely presenting the sacrifice to Yahweh in a unique way. If this would not be clear in your language, consider stating the meaning plainly. Alternate translation: “to waft the breast meat of the sacrifice as a sacrifice that is wafted in Yahweh’s presence” -7:30 fd4t rc://*/ta/man/translate/figs-idiom לִ⁠פְנֵ֥י יְהוָֽה 1 Here, the expression **a wave offering to the face of Yahweh** could mean: (1) waving **the breast** in Yahweh’s presence in the sacred precincts of the tent of meeting. Alternate translation: “in the presence of Yahweh in the sacred precincts of the tent of meeting” (2) waving **the breast** in the direction of the tent of meeting where Yahweh lived among the Israelites. Alternate translation: “in the direction of the tent of meeting where Yahweh lives among the Israelites” -7:31 tbb1 rc://*/ta/man/translate/translate-symaction וְ⁠הִקְטִ֧יר הַ⁠כֹּהֵ֛ן אֶת־הַ⁠חֵ֖לֶב הַ⁠מִּזְבֵּ֑חָ⁠ה 1 See how you translated the similar expression in [1:9](../01/09.md). +7:30 v5t2 rc://*/ta/man/translate/translate-symaction לְ⁠הָנִ֥יף אֹת֛⁠וֹ תְּנוּפָ֖ה לִ⁠פְנֵ֥י יְהוָֽה 1 For the priest **to wave** the offering in Yahweh’s presence is a symbolic gesture that shows that the person is dedicating the sacrifice to Yahweh. This act could mean: (1) merely presenting the sacrifice to Yahweh in a unique way. Alternate translation: “to lift and show off the breast meat of the sacrifice in Yahweh’s presence” or (2) causing the smell of the sacrifice to waft in Yahweh’s direction, creating a “pleasant smell to Yahweh” that would result in the acceptance of the sacrifice. Alternate translation: “to move the breast meat of the sacrifice back and forth overhead so that the smell of the meat is wafted to Yahweh’s presence” +7:30 fd4t rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֥י יְהוָֽה 1 Here, the expression **a wave offering to the face of Yahweh** could mean: (1) waving **the breast** in Yahweh’s presence in the sacred precincts of the tent of meeting. Alternate translation: “in the presence of Yahweh in the sacred precincts of the tent of meeting” or (2) waving **the breast** in the direction of the tent of meeting where Yahweh lived among the Israelites. Alternate translation: “in the direction of the tent of meeting where Yahweh lives among the Israelites” +7:31 tbb1 rc://*/ta/man/translate/translate-unknown וְ⁠הִקְטִ֧יר הַ⁠כֹּהֵ֛ן אֶת־הַ⁠חֵ֖לֶב הַ⁠מִּזְבֵּ֑חָ⁠ה 1 See how you translated the similar expression in [1:9](../01/09.md). 7:31 npon rc://*/ta/man/translate/figs-explicit אֶת־הַ⁠חֵ֖לֶב 1 The phrase **the fat** refers to the fat of the breast, as distinct from **the breast**, which refers to the meat of the breast itself. If this would be confusing in your language, consider stating the meaning plainly. Alternate translation: “the fat of the breast” 7:31 ncgd rc://*/ta/man/translate/figs-explicit וְ⁠הָיָה֙ הֶֽ⁠חָזֶ֔ה לְ⁠אַהֲרֹ֖ן וּ⁠לְ⁠בָנָֽי⁠ו 1 This expression means that the meat of **the breast** should not be burned completely on the altar but rather should be given to the priests for food. See how you translated this similar expression in [7:7](../07/07.md). 7:31 h7vi rc://*/ta/man/translate/figs-metaphor לְ⁠אַהֲרֹ֖ן וּ⁠לְ⁠בָנָֽי⁠ו 1 See how you translated the similar expression in [2:2](../02/02.md). -7:32 f116 rc://*/ta/man/translate/translate-unknown וְ⁠אֵת֙ שׁ֣וֹק הַ⁠יָּמִ֔ין 1 The **right thigh** is the upper part of the right leg of the animal, directly above the knee and below the hip joint. Although the reason for the choice of the **right** portion of the thighs is unknown and debated, the **thigh** itself was consider a uniquely choice portion of meat, and so was especially dedicated to Yahweh and to his special purposes, like providing food for the priests. If your language has a word for this choice portion of an animal’s meat, consider using it here. If not, consider using a generic expression. Alternate translation: “And the choice portion of meat between the hip and the knee joints on the right leg of the animal” -7:32 cxqp rc://*/ta/man/translate/figs-123person תִּתְּנ֥וּ & שַׁלְמֵי⁠כֶֽם 1 As the General Introduction to this chapter discusses, here, the author of Leviticus suddenly switches from the use of third-person forms to use of second-person plural forms. If the switch from third-person to second-person forms would be confusing in your language, consider continuing to use whichever form you have been using for the previous chapters. Alternate translation: “the person presenting the offering should give … his peace offerings” -7:32 ceao rc://*/ta/man/translate/figs-youcrowd תִּתְּנ֥וּ & שַׁלְמֵי⁠כֶֽם 1 Here, **you** is plural. It refers to the people of Israel who would offer sacrifices at the tent of meeting. If your language uses a plural form to address a group of people, consider using that form here. If not, consider using the third person, as modeled by the previous note. -7:32 sew1 rc://*/ta/man/translate/figs-explicit תְרוּמָ֖ה לַ⁠כֹּהֵ֑ן 1 While previously the **contribution** belonged to Yahweh, here it is explained that this unique portion of meat actually was to be provided for the priests’ food. If this would be unclear in your language, consider stating the meaning plainly. Alternate translation: “as a contribution of choice meat to provide the priests with food” +7:32 f116 rc://*/ta/man/translate/translate-unknown וְ⁠אֵת֙ שׁ֣וֹק הַ⁠יָּמִ֔ין 1 The **right thigh** is the upper part of the right leg of the animal, directly above the knee and below the hip joint. Although the reason for the choice of the **right** portion of the thighs is unknown and debated, the **thigh** itself was considered a uniquely choice portion of meat, and so was especially dedicated to Yahweh and to his special purposes, like providing food for the priests. If your language has a word for this choice portion of an animal’s meat, consider using it here. If not, consider using a generic expression. Alternate translation: “And the choice portion of meat between the hip and the knee joints on the right leg of the animal” +7:32 cxqp rc://*/ta/man/translate/figs-123person תִּתְּנ֥וּ & שַׁלְמֵי⁠כֶֽם 1 As the General Introduction to this chapter discusses, here, the author of Leviticus suddenly switches from the use of third-person forms to the use of second-person plural forms. If the switch from third-person to second-person forms would be confusing in your language, consider continuing to use whichever form you have been using for the previous chapters. Alternate translation: “the person presenting the offering shall give … his peace offerings” +7:32 ceao rc://*/ta/man/translate/figs-youcrowd תִּתְּנ֥וּ & שַׁלְמֵי⁠כֶֽם 1 Here, **you** and **your** are plural. They refer to the people of Israel who would offer sacrifices at the tent of meeting. If your language uses a plural form to address a group of people, consider using that form here. If not, consider using the third person, as modeled by the previous note. +7:32 sew1 rc://*/ta/man/translate/figs-explicit תְרוּמָ֖ה לַ⁠כֹּהֵ֑ן 1 Previously the **contribution** belonged to Yahweh. Here it is explained that this unique portion of meat belonged to Yahweh's purposes, specifically to provide the priests with their allotment of food. If this would be unclear in your language, consider stating the meaning plainly. Alternate translation: “as an important contribution of choice meat that provides the priests with food” 7:33 l8go rc://*/ta/man/translate/figs-explicit הַ⁠מַּקְרִ֞יב אֶת־דַּ֧ם הַ⁠שְּׁלָמִ֛ים וְ⁠אֶת־הַ⁠חֵ֖לֶב מִ⁠בְּנֵ֣י אַהֲרֹ֑ן 1 The **person presenting the blood of the peace offerings and the fat from the sons of Aaron** is one of the priests. At the time that Yahweh spoke these instructions to Moses, they were the literal “sons of Aaron.” However, this expression refers to whichever priest happened to perform the symbolic action of **presenting the blood of the peace offerings** along with **the fat**. If it would be helpful in your language, consider making this explicit. Alternate translation: “The priest who presents the blood of the peace offerings and the fat, who is among the sons of Aaron” 7:33 lbwv rc://*/ta/man/translate/figs-metaphor מִ⁠בְּנֵ֣י אַהֲרֹ֑ן 1 See how you translated the similar expression in [1:5](../01/05.md). -7:33 q6eu rc://*/ta/man/translate/figs-explicit ל֧⁠וֹ תִהְיֶ֛ה שׁ֥וֹק הַ⁠יָּמִ֖ין לְ⁠מָנָֽה׃ 1 As the General Introduction to this chapter discusses, this **portion** refers to the special allotment of food provided for the priests according to the instructions that Yahweh gave to the people of Israel. Because the Levites, the sons of Aaron, were not given any portion of land and therefore could not farm for themselves, they were dependent on the contributions of their fellow Israelites for food. Yahweh provided this food by setting apart these choice portions for the priests. If this would not be clear from your translation, consider stating the meaning plainly. Alternate translation: “the right thigh will be for that priest, as the allocation of his food given by Yahweh” +7:33 q6eu rc://*/ta/man/translate/figs-explicit ל֧⁠וֹ תִהְיֶ֛ה שׁ֥וֹק הַ⁠יָּמִ֖ין לְ⁠מָנָֽה׃ 1 As the General Introduction to this chapter discusses, this **portion** refers to the special allotment of food provided for the priests according to the instructions that Yahweh gave to the people of Israel. Because the Levites, the sons of Aaron, were not given any portion of land and therefore could not farm for themselves, they were dependent on the contributions of their fellow Israelites for food. Yahweh provided this food by setting apart these choice portions for the priests. If this would not be clear from your translation, consider stating the meaning plainly. Alternate translation: “the right thigh shall be for that priest, as the allocation of his food given by Yahweh” 7:34 kefs rc://*/ta/man/translate/grammar-connect-logic-result כִּי֩ 1 The word translated **For** indicates that what follows is a reason for what came before. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation: “This is because” or, using the second-person, “You should do this because” 7:34 sns3 rc://*/ta/man/translate/writing-pronouns לָקַ֨חְתִּי֙ & וָ⁠אֶתֵּ֣ן 1 Here, **I** refers to Yahweh, who now speaks directly about himself. If this would not be clear, consider making the referent explicit. Alternate translation: “I, Yahweh, took … and I, Yahweh, gave” 7:34 ovp1 rc://*/ta/man/translate/figs-metaphor בְּנֵֽי־יִשְׂרָאֵ֔ל & בְּנֵ֥י יִשְׂרָאֵֽל 1 See how you translated this expression in [1:2](../01/02.md). 7:34 w06t rc://*/ta/man/translate/writing-pronouns אֹ֠תָ⁠ם 1 Here, **them** refers to the **breast** and the **right thigh**, those special portions of meat that Yahweh provided for the priests’ food. If this would be unclear in your language, consider making the referent explicit. Alternate translation: “the breast meat and the portion of the right thigh” 7:34 mkn9 rc://*/ta/man/translate/figs-metaphor לְ⁠אַהֲרֹ֨ן הַ⁠כֹּהֵ֤ן וּ⁠לְ⁠בָנָי⁠ו֙ 1 See how you translated the similar expression in [2:2](../02/02.md). -7:34 n4eg לְ⁠אַהֲרֹ֨ן הַ⁠כֹּהֵ֤ן 1 See how you handled this way of referring to the priests in [1:7](../01/07.md). 7:34 u24m rc://*/ta/man/translate/figs-explicit לְ⁠חָק־עוֹלָ֔ם 1 This **enduring portion** refers to the portions of meat, the breast and the right thigh, that Yahweh instructed should be given to the priests for food from the peace offerings that the people of Israel will offer. This **portion** is **enduring** because Yahweh envisions that these instructions are binding for the people of God for all time. If this would be unclear in your language, consider stating the meaning plainly. Alternate translation: “as a portion of food that should always be provided for the priests” -7:35 h86d rc://*/ta/man/translate/translate-unknown זֹ֣את מִשְׁחַ֤ת אַהֲרֹן֙ וּ⁠מִשְׁחַ֣ת בָּנָ֔י⁠ו 1 This **allotment** is the same as the “enduring portion” of the previous verse. It refers to the choice portions of meat, the breast and the right thigh, that Yahweh instructed should be given to the priests for food from the peace offerings that the people of Israel will offer. If this is unclear in your language, consider stating the meaning plainly. Alternate translation: “This is the portion of the meat of the sacrifices that should be given to Aaron and to his sons” +7:35 h86d rc://*/ta/man/translate/translate-unknown זֹ֣את מִשְׁחַ֤ת אַהֲרֹן֙ וּ⁠מִשְׁחַ֣ת בָּנָ֔י⁠ו 1 This **allotment** is the same as the “enduring portion” of the previous verse. It refers to the choice portions of meat—the breast and the right thigh—that Yahweh instructed should be given to the priests for food from the peace offerings that the people of Israel will offer. If this is unclear in your language, consider stating the meaning plainly. Alternate translation: “This is the portion of the meat of the sacrifices that should be given to Aaron and to his sons” 7:35 ydj7 rc://*/ta/man/translate/figs-possession מֵ⁠אִשֵּׁ֖י יְהוָ֑ה 1 See how you translated the similar expression in [2:3](../02/03.md). 7:35 xb0d rc://*/ta/man/translate/writing-pronouns בְּ⁠יוֹם֙ הִקְרִ֣יב אֹתָ֔⁠ם לְ⁠כַהֵ֖ן לַ⁠יהוָֽה׃ 1 Here, **he** refers to Moses and **them** refers to **Aaron** and **his sons**. The expression **on the day he presented them as priests to Yahweh** refers to the day when Moses anointed Aaron and his sons with oil to dedicate them as priests in the service of Yahweh, as described in [8:12](../08/12.md) and [8:30](../08/30.md). If this would be unclear in your language, consider making the referents explicit. Alternate translation: “on the day Moses presented Aaron and his sons as priests to Yahweh” 7:36 er1e rc://*/ta/man/translate/writing-pronouns לָ⁠הֶ֗ם 1 Here, **them** refers to the priests, that is, Aaron and his sons. If it would be helpful in your language, consider making the referent explicit. Alternate translation: “to the priests” or “to Aaron and his sons, the priests” -7:36 o7ud rc://*/ta/man/translate/figs-explicit בְּ⁠יוֹם֙ מָשְׁח֣⁠וֹ אֹתָ֔⁠ם מֵ⁠אֵ֖ת בְּנֵ֣י יִשְׂרָאֵ֑ל 1 The expression **the day of his anointing them from the people of Israel** refers to the anointing of the priests to be especially dedicated to Yahweh apart from the rest of the people of God for special, sacred service to him. In this sense, they are **anointed** **from** the people of Israel. If this would not be clear in your language, consider stating the meaning plainly. Alternate translation: “on the day of his anointing them to be priests to Yahweh and be set apart from the people of Israel” +7:36 o7ud rc://*/ta/man/translate/figs-explicit בְּ⁠יוֹם֙ מָשְׁח֣⁠וֹ אֹתָ֔⁠ם מֵ⁠אֵ֖ת בְּנֵ֣י יִשְׂרָאֵ֑ל 1 The expression **the day of his anointing them from the people of Israel** refers to the anointing of the priests to be especially dedicated to Yahweh apart from the rest of the people of God for special, sacred service to him. In this sense, the priests are **anointed** **from** the people of Israel. If this would not be clear in your language, consider stating the meaning plainly. Alternate translation: “on the day of his anointing them to be priests to Yahweh and be set apart from the people of Israel” 7:36 mag4 rc://*/ta/man/translate/writing-pronouns בְּ⁠יוֹם֙ מָשְׁח֣⁠וֹ אֹתָ֔⁠ם 1 As in the previous verse, **his** refers to Moses and **them** refers to the priests, that is, to Aaron and his sons. If this would be unclear in your language, consider making the referents explicit. Alternate translation: “on the day Moses anointed Aaron and his sons as priests to Yahweh” -7:36 l9rk rc://*/ta/man/translate/translate-symaction בְּ⁠יוֹם֙ מָשְׁח֣⁠וֹ אֹתָ֔⁠ם 1 The act of **anointing** the priests was a symbolic action in which oil, usually olive oil, was liberally applying to the head of the priests to mark their dedication to special, sacred service to Yahweh. If this would not be clear in your language, consider stating the meaning plainly. Alternate translation: “on the day of his anointing them with oil to mark their dedication to Yahweh as priests to him” -7:36 eohw בְּנֵ֣י יִשְׂרָאֵ֑ל 1 See how you translated the similar expression in [1:2](../01/02.md). -7:36 sb6p חֻקַּ֥ת עוֹלָ֖ם לְ⁠דֹרֹתָֽ⁠ם 1 See how you translated this expression in [3:17](../03/17.md). -7:37 mq5s לָֽ⁠עֹלָה֙ 1 See how you translated this specific kind of sacrifice in [1:3](../01/03.md). +7:36 l9rk rc://*/ta/man/translate/translate-symaction בְּ⁠יוֹם֙ מָשְׁח֣⁠וֹ אֹתָ֔⁠ם 1 The act of **anointing** the priests was a symbolic action in which oil, usually olive oil, was liberally applied to the head of the priests to mark their dedication to special, sacred service to Yahweh. If this would not be clear in your language, consider stating the meaning plainly. Alternate translation: “on the day of his anointing them with oil to mark their dedication to Yahweh as priests to him” +7:36 eohw rc://*/ta/man/translate/figs-metaphor בְּנֵ֣י יִשְׂרָאֵ֑ל 1 See how you translated the similar expression in [1:2](../01/02.md). +7:36 sb6p rc://*/ta/man/translate/figs-ellipsis חֻקַּ֥ת עוֹלָ֖ם לְ⁠דֹרֹתָֽ⁠ם 1 The expression **An enduring statute for their generations** leaves out some of the words that in many languages a sentence would need in order to be complete. It implies that every Israelite should always obey this commandment wherever they live. You could supply these words from the context if it would be clearer in your language. Alternate translation, with a period before: “Every generation should always obey this statute” 7:37 zoq5 rc://*/ta/man/translate/translate-unknown לַ⁠מִּנְחָ֔ה 1 See how you translated this specific kind of sacrifice in [2:1](../02/01.md). 7:37 icz9 rc://*/ta/man/translate/translate-unknown וְ⁠לַֽ⁠חַטָּ֖את 1 See how you translated this specific kind of sacrifice in [4:3](../04/03.md). 7:37 uk25 rc://*/ta/man/translate/translate-unknown וְ⁠לָ⁠אָשָׁ֑ם 1 See how you translated this specific kind of sacrifice in [5:15](../05/15.md). 7:37 izaw rc://*/ta/man/translate/translate-unknown וְ⁠לַ֨⁠מִּלּוּאִ֔ים 1 This **ordination offering** was a special sacrifice that was offered on the occasion of the dedication of a priest to the special, sacred service to Yahweh of the priesthood. It is described in detail in [8:22–32](../08/22.md). Alternate translation: “and of the sacrifice that is offered for the priests when they are dedicated to Yahweh as priests” 7:37 ey6r rc://*/ta/man/translate/translate-unknown וּ⁠לְ⁠זֶ֖בַח הַ⁠שְּׁלָמִֽים׃ 1 See how you translated this specific kind of sacrifice in [3:1](../03/01.md). -7:38 zub8 rc://*/ta/man/translate/writing-pronouns בְּ⁠י֨וֹם צַוֺּת֜⁠וֹ 1 The expression **on the day of his commanding** could refer to: (1) Yahweh commanding the people of Israel to begin bringing their sacrifices. Alternate translation: “on the day Yahweh commanded” (2) Moses, relaying the instructions he received from Yahweh, commanding the people of Israel to begin bringing their sacrifices. Alternate translation: “on the day Moses commanded” -7:38 b18c אֶת־בְּנֵ֣י יִשְׂרָאֵ֗ל 1 See how you translated the similar expression in [1:2](../01/02.md). +7:38 zub8 rc://*/ta/man/translate/writing-pronouns בְּ⁠י֨וֹם צַוֺּת֜⁠וֹ 1 The expression **on the day of his commanding** could refer to: (1) Yahweh commanding the people of Israel to begin bringing their sacrifices. Alternate translation: “on the day Yahweh commanded” or (2) Moses, relaying the instructions he received from Yahweh, commanding the people of Israel to begin bringing their sacrifices. Alternate translation: “on the day Moses commanded” +7:38 b18c rc://*/ta/man/translate/figs-metaphor אֶת־בְּנֵ֣י יִשְׂרָאֵ֗ל 1 See how you translated the similar expression in [1:2](../01/02.md). 7:38 kbsg rc://*/ta/man/translate/writing-poetry לְ⁠הַקְרִ֧יב אֶת־קָרְבְּנֵי⁠הֶ֛ם 1 See how you handled the poetic repetition of words in [1:2](../01/02.md). 7:38 tda7 rc://*/ta/man/translate/translate-unknown בְּ⁠מִדְבַּ֥ר סִינָֽי 1 This **wilderness** refers to the dry, barren desert plain that is common in the Sinai peninsula region of the modern Middle East. If your language has a word for this kind of landscape, consider using it here. If not, consider using a general expression. Alternate translation: “in the dry, desert plain of Sinai” 8:intro d9y6 0 # Leviticus 8 General Notes\n\n## Structure and formatting\n\nIn this chapter, Moses set apart, or consecrated, the sons of Aaron to be priests. (See: [[rc://*/tw/dict/bible/kt/consecrate]] and [[rc://*/tw/dict/bible/kt/priest]]) -8:1 n6q2 0 # General Information:\n\nIn chapter 8 Moses ordains Aaron and his sons as priests according to the commands of Yahweh that Moses recorded in the book of Exodus. -8:2 i9xv הַ⁠בְּגָדִ֔ים 1 Alternate translation: “the priestly garments” or “the clothes that the priests wore” -8:5 u5b7 rc://*/ta/man/translate/figs-activepassive צִוָּ֥ה יְהוָ֖ה לַ⁠עֲשֽׂוֹת 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “Yahweh commands us to do” -8:6 mi63 rc://*/ta/man/translate/translate-symaction וַ⁠יִּרְחַ֥ץ אֹתָ֖⁠ם בַּ⁠מָּֽיִם 1 This is a symbolic action. It is a ritually cleaning that prepares them to become priests. -8:7 fk7h rc://*/ta/man/translate/figs-explicit אֶת־ הַ⁠כֻּתֹּ֗נֶת & בָּֽ⁠אַבְנֵ֔ט & הַ⁠מְּעִ֔יל & אֶת־ הָ⁠אֵפֹ֑ד & בְּ⁠חֵ֨שֶׁב֙ הָֽ⁠אֵפֹ֔ד 1 These are special garments that Yahweh commanded the people to make for the priests. -8:7 t8nm בָּֽ⁠אַבְנֵ֔ט 1 A **sash** is a long piece of cloth that is tied around the waist or chest. -8:7 h3ci וַ⁠יֶּאְפֹּ֥ד ל֖⁠וֹ בּֽ⁠וֹ 1 Alternate translation: “and tied it around him” -8:8 nv8j וַ⁠יָּ֥שֶׂם עָלָ֖י⁠ו אֶת־ הַ⁠חֹ֑שֶׁן 1 Alternate translation: “And Moses placed the breastpiece on Aaron” -8:8 mus9 rc://*/ta/man/translate/figs-explicit אֶת־ הַ⁠חֹ֑שֶׁן & הַ⁠חֹ֔שֶׁן 1 This is a special garment that Yahweh commanded the people to make for the priests. -8:8 du8d rc://*/ta/man/translate/translate-unknown אֶת־ הָ⁠אוּרִ֖ים וְ⁠אֶת־ הַ⁠תֻּמִּֽים 1 It is not clear what **the Urim and the Thummim** are. They were objects that the priest somehow used to determine the will of God. -8:9 tm71 אֶת־ הַ⁠מִּצְנֶ֖פֶת 1 A **turban** is a man’s head covering that is a long piece of cloth wrapped around the head. -8:9 z3b6 אֵ֣ת צִ֤יץ הַ⁠זָּהָב֙ נֵ֣זֶר הַ⁠קֹּ֔דֶשׁ 1 These two phrases refer to the same thing. It was a plate of pure gold attached to the turban. -8:11 s2ye כָּל־ כֵּלָ֗י⁠ו 1 These **utensils** were all the pots, pans, shovels, and forks used at the altar. -8:11 ccy9 הַ⁠כִּיֹּ֛ר 1 This **washbasin** was a bronze basin that was located between the altar and the tabernacle. -8:11 ar2l כַּנּ֖⁠וֹ 1 This **base** was a bronze stand on which the washbasin was placed. -8:12 h6lm וַ⁠יִּצֹק֙ 1 Alternate translation: “And Moses poured” -8:13 p71m אַבְנֵ֔ט 1 The word **sashes** is the plural form of “sash.” See how you translated this in [Leviticus 8:7](../08/07.md). -8:14 n1yy rc://*/ta/man/translate/translate-symaction וַ⁠יִּסְמֹ֨ךְ אַהֲרֹ֤ן וּ⁠בָנָי⁠ו֙ אֶת־ יְדֵי⁠הֶ֔ם עַל־ רֹ֖אשׁ 1 This is a symbolic action that identifies **Aaron and his sons** with the animal they are offering. In this way they are offering themselves to Yahweh through the animal. See how you translated this in [Leviticus 1:4](../01/04.md). -8:15 z8mk קַרְנ֨וֹת הַ⁠מִּזְבֵּ֤חַ 1 The **horns of the altar** refer to the corners of the altar. They are shaped like the horns of an ox. See how you translated this in [Leviticus 4:7](../04/07.md). -8:15 mdq3 וַֽ⁠יְקַדְּשֵׁ֖⁠הוּ 1 Alternate translation: “And he set the altar apart for God” -8:15 m4pw לְ⁠כַפֵּ֥ר עָלָֽי⁠ו 1 Here, **to make atonement** means to make the altar fit for use in serving God. Alternate translation: “in order to make it a suitable place for burning sacrifices for sin” -8:16 zlu1 הַ⁠קֶּרֶב֒ 1 The **inner parts** were the stomach and intestines. See how you translated this in [Leviticus 1:9](../01/09.md). -8:16 s1n5 הַ⁠כָּבֵ֔ד & הַ⁠כְּלָיֹ֖ת 1 See how you translated these words in [Leviticus 3:4](../03/04.md). -8:17 l8kn עֹר⁠וֹ֙ 1 A **hide** is the coat or skin of a herd animal. -8:18 r16d rc://*/ta/man/translate/translate-symaction וַֽ⁠יִּסְמְכ֞וּ אַהֲרֹ֧ן וּ⁠בָנָ֛י⁠ו אֶת־ יְדֵי⁠הֶ֖ם עַל־ רֹ֥אשׁ 1 This is a symbolic action that identifies **Aaron and his sons** with the animal they are offering. In this way they are offering themselves to Yahweh through the animal. See how you translated this in [Leviticus 1:4](../01/04.md). -8:21 d927 rc://*/ta/man/translate/figs-metaphor לְ⁠רֵֽיחַ־ נִיחֹ֨חַ֙ 1 Yahweh being pleased with the sincere worshiper who offered the sacrifice is spoken of as if God were pleased with the **aroma** of the burning sacrifice. See how you translated a similar phrase in [Leviticus 1:9](../01/09.md). -8:22 qr6w rc://*/ta/man/translate/figs-abstractnouns אֵ֖יל הַ⁠מִּלֻּאִ֑ים 1 If your language does not use an abstract noun for the idea behind the word **consecration**, you can express the same idea with a verbal form. Alternate translation: “the ram for setting Aaron and his sons apart for service to God” -8:22 v85u rc://*/ta/man/translate/translate-symaction וַֽ⁠יִּסְמְכ֞וּ אַהֲרֹ֧ן וּ⁠בָנָ֛י⁠ו אֶת־ יְדֵי⁠הֶ֖ם עַל־ רֹ֥אשׁ 1 This is a symbolic action that identifies **Aaron and his sons** with the animal they are offering. In this way the they are offering themselves to Yahweh through the animal. See how you translated this in [Leviticus 1:4](../01/04.md). -8:23 e9be rc://*/ta/man/translate/figs-explicit וַ⁠יִּשְׁחָ֓ט׀ וַ⁠יִּקַּ֤ח מֹשֶׁה֙ מִ⁠דָּמ֔⁠וֹ 1 It is implied that **Moses** caught the **blood** in a bowl as the blood drained out from the animal. The full meaning of this statement can be made explicit. Alternate translation: “And Moses slaughtered it, caught some of the blood in a bowl,” -8:25 jt5v הַ⁠קֶּרֶב֒ 1 Here, **the inner parts** refers to the stomach and intestines. See how you translated this in [Leviticus 1:9](../01/09.md). -8:25 pi33 הַ⁠כָּבֵ֔ד & הַ⁠כְּלָיֹ֖ת 1 See how you translated these words in [Leviticus 3:4](../03/04.md). -8:25 u6m5 שׁ֥וֹק הַ⁠יָּמִֽין 1 The **thigh** is the upper part of the leg above the knee. See how you translated this in [Leviticus 7:32](../07/32.md). -8:26 w3xw וּ⁠מִ⁠סַּ֨ל הַ⁠מַּצּ֜וֹת אֲשֶׁ֣ר׀ לִ⁠פְנֵ֣י יְהוָ֗ה 1 This does not refer to the location of the **basket of bread**. It means this is the bread that Moses had dedicated to Yahweh. -8:27 hy74 rc://*/ta/man/translate/figs-synecdoche וַ⁠יִּתֵּ֣ן אֶת־ הַ⁠כֹּ֔ל עַ֚ל כַּפֵּ֣י אַהֲרֹ֔ן וְ⁠עַ֖ל כַּפֵּ֣י בָנָ֑י⁠ו 1 Here, **hands** represents the whole person. Alternate translation: “gave it all to Aaron and his sons” -8:27 n3y7 rc://*/ta/man/translate/figs-explicit וַ⁠יָּ֧נֶף אֹתָ֛⁠ם תְּנוּפָ֖ה לִ⁠פְנֵ֥י יְהוָֽה 1 It is implied that Aaron and his sons presented the offering. The full meaning of this statement can be made clear. Alternate translation: “and Aaron and his sons waved them before Yahweh as a wave offering” -8:27 rg6r rc://*/ta/man/translate/translate-symaction וַ⁠יָּ֧נֶף אֹתָ֛⁠ם 1 This is a symbolic action that dedicates the offering to Yahweh. -8:28 q9b5 וַ⁠יִּקַּ֨ח מֹשֶׁ֤ה אֹתָ⁠ם֙ 1 Here, **them** refers to the fat, thigh, and all of the bread. -8:28 qfd1 מִלֻּאִ֥ים הֵם֙ 1 Alternate translation: “They were an offering for setting Aaron and his sons apart for service to Yahweh” -8:28 rd24 rc://*/ta/man/translate/figs-metaphor לְ⁠רֵ֣יחַ נִיחֹ֔חַ 1 Yahweh being pleased with the sincere worshiper who offered the sacrifice is spoken of as if God were pleased with the **aroma** of the burning sacrifice. See how you translated a similar phrase in [Leviticus 1:9](../01/09.md). -8:29 x4nk אֶת־ הֶ֣⁠חָזֶ֔ה 1 The **breast** is the front part of the animal’s body below the neck. -8:29 yt3l מֵ⁠אֵ֣יל הַ⁠מִּלֻּאִ֗ים 1 Here, ** consecration** refers to an official ceremony that makes someone a priest. -8:31 q5eb בְּ⁠סַ֣ל הַ⁠מִּלֻּאִ֑ים 1 This means the **basket** contains offerings used while consecrating Aaron and his sons. -8:31 bf4q rc://*/ta/man/translate/figs-quotesinquotes צִוֵּ֨יתִי֙ לֵ⁠אמֹ֔ר אַהֲרֹ֥ן וּ⁠בָנָ֖י⁠ו יֹאכְלֻֽ⁠הוּ 1 This is a quotation within a quotation. You can state this as an indirect quotation. Alternate translation: “I commanded Aaron and his sons will eat it” -8:33 m5um rc://*/ta/man/translate/figs-activepassive עַ֚ד י֣וֹם מְלֹ֔את יְמֵ֖י מִלֻּאֵי⁠כֶ֑ם 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “until you fulfill the days of your ordination” -8:33 l462 יְמֵ֖י מִלֻּאֵי⁠כֶ֑ם 1 This **consecration** was an official ceremony that made someone a priest. See how you translated this in [Leviticus 8:29](../08/29.md). -8:34 ds5f rc://*/ta/man/translate/figs-activepassive לַ⁠עֲשֹׂ֖ת 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “us to do” -8:34 e67x rc://*/ta/man/translate/figs-abstractnouns לְ⁠כַפֵּ֥ר עֲלֵי⁠כֶֽם 1 If your language does not use an abstract noun for the idea behind the word **atonement**, you can express the same idea with a verbal form. Alternate translation: “to atone for your sins” -8:35 m25h rc://*/ta/man/translate/figs-activepassive כֵ֖ן צֻוֵּֽיתִי 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “this is what he has commanded me” +8:1 n6q2 rc://*/ta/man/translate/writing-quotations לֵּ⁠אמֹֽר 1 The word translated **saying** introduces a direct quotation. In your translation, consider ways in which you might introduce this quotation naturally in your language. +8:2 f2p6 rc://*/ta/man/translate/figs-explicit וְ⁠אֶת־בָּנָ֣י⁠ו אִתּ֔⁠וֹ 1 Here, the expression **his sons** refers specifically to Aaron’s four male sons. If this would be unclear, given the previous use of this expression, consider making the meaning explicit. Alternate translation: “and his four sons, Nadab, Abihu, Eleazar, and Ithamar” +8:2 i9xv rc://*/ta/man/translate/figs-explicit וְ⁠אֵת֙ הַ⁠בְּגָדִ֔ים וְ⁠אֵ֖ת שֶׁ֣מֶן הַ⁠מִּשְׁחָ֑ה וְ⁠אֵ֣ת ׀ פַּ֣ר הַֽ⁠חַטָּ֗את וְ⁠אֵת֙ שְׁנֵ֣י הָֽ⁠אֵילִ֔ים וְ⁠אֵ֖ת סַ֥ל הַ⁠מַּצּֽוֹת׃ 1 These items and animals are the required elements of the ordination ceremony as described in [Exodus 29:1–46](../exo/29/01.md). If it would be helpful in your language, consider stating the purpose of the items in this list. Alternate translation: “and everything they need for their ordination ceremony, including the clothes and the oil of anointing and the bull of the sin offering and two rams and a basket of unleavened bread” +8:2 qg84 rc://*/ta/man/translate/figs-explicit וְ⁠אֵת֙ הַ⁠בְּגָדִ֔ים 1 Here, the expression **the clothes** refers to the unique, ceremonial garments the priests wore when performing and preparing sacrifices. These clothes are detailed in [Exodus 29:5–6](../exo/29/05.md) and [Exodus 29:8–9](../exo/29/08.md). Alternate translation: “and the priestly garments” or “and the special clothes that the priests wore” +8:2 yf9h rc://*/ta/man/translate/figs-possession וְ⁠אֵ֖ת שֶׁ֣מֶן הַ⁠מִּשְׁחָ֑ה 1 The expression **oil of anointing** uses the possessive form to describe olive oil that was mixed with perfuming spices and used for ceremonially setting priests and kings apart for service to Yahweh. This was done by sprinkling or pouring the oil on whomever or whatever was being set apart. This oil is described in detail in [Exodus 30:23–24](../exo/30/23.md). If your language does not have an abstract noun for the idea behind the word **anointing**, you can express the same idea with a verbal form. Alternate translation: “and the oil that is used to anoint people and things for service to Yahweh” +8:2 apkt rc://*/ta/man/translate/figs-possession וְ⁠אֵ֣ת ׀ פַּ֣ר הַֽ⁠חַטָּ֗את 1 The expression **the bull of the sin offering** uses the possessive form to describe the **bull** that had been selected to be sacrificed for a **sin offering**. If this would be unclear in your language, consider making the meaning explicit. Alternate translation: “and the bull that Aaron and his sons will present as a sin offering” +8:6 l1zk rc://*/ta/man/translate/translate-symaction וַ⁠יַּקְרֵ֣ב מֹשֶׁ֔ה אֶֽת־אַהֲרֹ֖ן וְ⁠אֶת־בָּנָ֑י⁠ו 1 To **present** someone or something is a symbolic action that includes bringing the person, object, or animal to the entrance of the tent of meeting, where Yahweh lived among the Israelites. Here, the same verb is used of Aaron and his sons that was used for the sacrifices in Leviticus 1–7. Alternate translation: “And Moses brought Aaron and his sons forward and stood them in Yahweh's presence” +8:6 mi63 rc://*/ta/man/translate/translate-symaction וַ⁠יִּרְחַ֥ץ אֹתָ֖⁠ם בַּ⁠מָּֽיִם 1 This is a symbolic action that is required by the ordination ceremony as described in [Exodus 29:1–46](../exo/29/01.md). Here, washing with water is part of a ritual cleaning that prepares Aaron and his sons to become priests. If it would be helpful to your readers, consider explaining the significance of this action in a footnote or in the text of your translation. Alternate translation: “and he washed them with water in order to purify them and prepare them to become priests to Yahweh” +8:6 xn3j rc://*/ta/man/translate/figs-explicitinfo וַ⁠יִּרְחַ֥ץ אֹתָ֖⁠ם בַּ⁠מָּֽיִם׃ 1 It might seem that the expression **and he washed them with water** contains extra information that would be unnatural to express in your language. If so, you could use an equivalent expression. See how you translated this expression in [1:9](../01/09.md). Alternate translation: “and he thoroughly washed them” +8:7 f2ad rc://*/ta/man/translate/figs-idiom וַ⁠יִּתֵּ֨ן עָלָ֜י⁠ו אֶת־הַ⁠כֻּתֹּ֗נֶת & וַ⁠יִּתֵּ֥ן עָלָ֖י⁠ו אֶת־הָ⁠אֵפֹ֑ד 1 These expressions use an idiom with the verb ”to give” which means to place or put something on someone. If this idiom would not be clear in your language, consider making the meaning plain. Alternate translation: “And he put the tunic on him … and he put the ephod on him” +8:7 dzpn rc://*/ta/man/translate/translate-unknown אֶת־הַ⁠כֻּתֹּ֗נֶת 1 This **tunic** was a finely embroidered piece of linen clothing worn directly on the skin by all priests, underneath all the other pieces of clothing. It is described in [Exodus 28:39](../exo/28/39.md) and [Exodus 39:27](../exo/39/27.md). If your language has a term for this particular piece of religious clothing, consider using it here. If not, use a generic term. Alternate translation: “the special shirt” +8:7 t8nm בָּֽ⁠אַבְנֵ֔ט 1 This **sash** was a linen piece of fabric that was worn on top of the **tunic** and was embroidered with blue, purple, and scarlet colors and hemmed with little bells and the designs of pomegranates, as described in [Exodus 28:4](../exo/28/04.md), [Exodus 28:39–40](../exo/28/39.md), [Exodus 29:9](../exo/29/09.md), and [Exodus 29:29](../exo/29/29.md). If your language has a term for a piece of religious clothing of this type, consider using it here. If not, use a generic term. Alternate translation: “with the special girdle” +8:7 y0ax rc://*/ta/man/translate/translate-unknown אֶֽת־הַ⁠מְּעִ֔יל 1 This **robe** was a blue and purple outer garment made from woven wool made of a single piece of fabric with a hole for the head, as described in [Exodus 28:31–35](../exo/28/31.md) and [Exodus 39:22–26](../exo/39/22.md). If your language has a term for a piece of religious clothing of this type, consider using it here. If not, use a generic term. Alternate translation: “with the special coat” +8:7 lm3u rc://*/ta/man/translate/translate-unknown אֶת־הָ⁠אֵפֹ֑ד 1 This **ephod** was a skillfully woven outer garment of blue, red, and purple colored fine, embroidered linen. It covered the priest, from his chest to his genitals, and was suspended by two strands of fabric that rose over the shoulders. Additionally, the shoulder pieces were set with onyx stones that were engraved with the names of the twelve tribes of Israel and set in gold filigree. The priestly **ephod** is described in detail in [Exodus 28:6–14](../exo/28/06.md) and [Exodus 39:1–7](../exo/39/01.md). If your language has a term for this particular piece of religious clothing, consider using it here. If not, use a generic term. Alternate translation: “the priest’s special apron” +8:7 i7eo rc://*/ta/man/translate/translate-transliterate אֶת־הָ⁠אֵפֹ֑ד 1 The word **ephod** is a word borrowed from Hebrew. You will need to decide if you will also borrow this word into your language or if you will translate the meaning. Either approach has broad support. If you borrow the word, you could spell it the way it sounds in your language and then put the translation in a footnote. Alternate translation: “the priest's special apron” +8:7 rqxh rc://*/ta/man/translate/translate-unknown בְּ⁠חֵ֨שֶׁב֙ הָֽ⁠אֵפֹ֔ד 1 This **finely woven waistband** was a piece of skillfully woven blue, red, and purple colored embroidered linen that was to be worn around the waist and matched the priestly **ephod**. It is described in [Exodus 28:8](../exo/28/08.md), [Exodus 39:5](../exo/39/05.md), and [Exodus 39:20–21](../exo/39/20.md). If your language has a term for a piece of religious clothing of this type, consider using it here. If not, use a generic term. Alternate translation: “with the special linen belt of the ephod” +8:7 h3ci וַ⁠יֶּאְפֹּ֥ד ל֖⁠וֹ בּֽ⁠וֹ 1 Alternate translation: “and he ephoded him with it” +8:8 nv8j rc://*/ta/man/translate/translate-unknown אֶת־ הַ⁠חֹ֑שֶׁן 1 This **breastpiece** was a folded golden plate that formed a pocket and rested on the priest’s chest. It also contained twelve precious stones in four rows of three stones each, symbolizing the twelve tribes of Israel. The priest’s **breastpiece** is described in detail in [Exodus 28:15–30](../exo/28/15.md). If your language has a term for a piece of religious clothing of this type, consider using it here. If not, use a generic term. Alternate translation: “the priest’s special chest plate” +8:8 ueih rc://*/ta/man/translate/figs-idiom וַ⁠יִּתֵּן֙ אֶל־הַ⁠חֹ֔שֶׁן אֶת־הָ⁠אוּרִ֖ים וְ⁠אֶת־הַ⁠תֻּמִּֽים׃ 1 This expression is an idiom that means to place or put something on someone. If this idiom would not be clear in your language, consider making the meaning plain. Alternate translation: “and he put the Urim and the Thummim on the breastpiece” +8:8 dnqf rc://*/ta/man/translate/translate-unknown אֶת־הָ⁠אוּרִ֖ים וְ⁠אֶת־הַ⁠תֻּמִּֽים׃ 1 Although their exact identity and function are debated, **the Urim and the Thummim** appear to have been objects that the priests used as oracles in the sacred tent in order to determine the will of Yahweh. The **Urim and the Thummim** rested in the pocket of the priests’ **breastpiece** and [Exodus 28:30](../exo/28/30.md) states that they were to be “over Aaron’s heart when he comes before the Lord.” If your language has a word for this kind of religious object, consider using it here. If not, consider using a generic expression. Alternate translation: “the special stones that the priests use to determine what Yahweh wants to do” +8:8 ghyj rc://*/ta/man/translate/translate-transliterate אֶת־הָ⁠אוּרִ֖ים וְ⁠אֶת־הַ⁠תֻּמִּֽים׃ 1 The words **Urim** and **Thummim** are borrowed from Hebrew. You will need to decide if you will also borrow these words into your language or if you will translate their meaning. If you borrow the word, you could spell it the way it sounds in your language and then put the translation in a footnote. Alternate translation: “the special stones that helped the priest determine Yahweh's will” +8:9 tm71 rc://*/ta/man/translate/translate-unknown אֶת־ הַ⁠מִּצְנֶ֖פֶת 1 A **turban** is a man’s head covering that is a long piece of cloth wrapped around the head. This **turban** was made of finely woven linen (according to [Exodus 28:39](../exo/28/39.md)) and was to be worn by the priests to cover their heads when they offered sacrifices to Yahweh. If your language has a term for a piece of religious clothing of this type, consider using it here. If not, use a generic term. Alternate translation: “the priest’s special headdress” +8:9 kvlv rc://*/ta/man/translate/figs-idiom אֶל־מ֣וּל פָּנָ֗י⁠ו 1 The expression **the front of its face** is an idiom. It refers to the front of the turban to which the **plate of gold** was fixed. If this would unclear in your language, consider stating the meaning plainly. Alternate translation: “to the front side of the turban” +8:9 z3b6 rc://*/ta/man/translate/writing-parallelism אֵ֣ת צִ֤יץ הַ⁠זָּהָב֙ נֵ֣זֶר הַ⁠קֹּ֔דֶשׁ 1 These two clauses mean basically the same thing. The second clause emphasizes and explains the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the clauses with a word that shows that the second clause is repeating the first one, not saying something additional. Alternate translation: “the plate of gold that was the priest’s crown of holiness” +8:9 gc5n rc://*/ta/man/translate/translate-unknown אֵ֣ת צִ֤יץ הַ⁠זָּהָב֙ 1 This **plate of gold** was likely a decorative rectangle of gold engraved with the words “Holy to Yahweh” on it (according to [Exodus 28:36](../exo/28/36.md)). [Exodus 28:36-38](../exo/28/36.md) explains that this **plate of gold** allowed the priests to bear the guilt of the Israelites as they offered sacrifices on behalf of the people. If your language has a term for this particular piece of religious clothing, consider using it here. If not, use a generic term. Alternate translation: “the special engraved gold sign” +8:9 zjgp rc://*/ta/man/translate/translate-unknown נֵ֣זֶר הַ⁠קֹּ֔דֶשׁ 1 This **crown of holiness** is another way of describing the **plate of gold** that is fixed to the front of the priest’s turban by a blue-violet chord (according to [Exodus 38:37](../exo/38/37.md)). The **plate of gold** served as a special marker on the head of the priest, distinguishing him and setting him apart for the special task of offering sacrifices to Yahweh. If your language has a word for a religious object of this type, consider using it here. If not, consider using a generic expression. Alternate translation: “the priest's headpiece” +8:9 ndlf rc://*/ta/man/translate/figs-possession נֵ֣זֶר הַ⁠קֹּ֔דֶשׁ 1 The expression **the crown of holiness** uses the possessive form to refer to either: (1) a crown that was especially holy. Alternate translation: “the holy crown” or (2) a crown that bore and represented the priest's own holiness. Alternate translation: “the crown that shows how holy the priest is” +8:10 m00p rc://*/ta/man/translate/figs-possession אֶת־שֶׁ֣מֶן הַ⁠מִּשְׁחָ֔ה 1 See how you translated this expression in [8:2](../08/02.md). +8:10 dkw4 rc://*/ta/man/translate/translate-unknown וַ⁠יִּמְשַׁ֥ח אֶת־הַ⁠מִּשְׁכָּ֖ן וְ⁠אֶת־כָּל־אֲשֶׁר־בּ֑⁠וֹ 1 This is a ritual action. By sprinkling and pouring the special anointing oil on all the utensils and furniture of the tent of meeting, Moses set them apart for exclusive use for Yahweh’s purposes. This ceremony is described in detail in [Exodus 30:26–29](../exo/30/26.md). +8:10 n3h2 rc://*/ta/man/translate/figs-explicit וַ⁠יְקַדֵּ֖שׁ אֹתָֽ⁠ם׃ 1 Here, to make something **holy** means to dedicate it for exclusive use in the service of Yahweh alone. If this meaning would be unclear in your language, consider making the meaning plain. Alternate translation: “And he sanctified and dedicated them for the service of Yahweh alone” +8:11 po98 rc://*/ta/man/translate/writing-pronouns וַ⁠יַּ֥ז מִמֶּ֛⁠נּוּ 1 Here, **it** refers to the oil of anointing referenced in the previous verse. If it would be helpful for your readers, consider making the referent explicit. Alternate translation: “And he sprinkled some of the oil of anointing” +8:11 yn6q rc://*/ta/man/translate/translate-symaction וַ⁠יַּ֥ז 1 See how you translated this symbolic action in [4:6](../04/06.md). +8:11 s2ye rc://*/ta/man/translate/figs-explicit כָּל־ כֵּלָ֗י⁠ו 1 These **utensils** were all the pots, pans, shovels, and forks used at the altar in the tent of meeting. They correspond to the expression ”all that {was} in it“ in the previous verse. If this is unclear in your language, consider making the meaning plain. Alternate translation: “every pot, pan, shovel, and fork used at the altars in the tent of meeting” +8:11 ccy9 rc://*/ta/man/translate/translate-unknown וְ⁠אֶת־הַ⁠כִּיֹּ֛ר 1 This **washbasin** was a large bronze tub that was filled with water and used for ritual washing in the sacred tent. It is described in [Exodus 30:17–21](../exo/30/17.md). If your language has a term for a religious item of this type, consider using it here. If not, consider using a generic term. Alternate translation: “and the special bronze bathtub” +8:11 ar2l rc://*/ta/man/translate/translate-unknown כַּנּ֖⁠וֹ 1 This **base** was a base made of bronze on top of which the **washbasin** would sit in the sacred tent. It is mentioned in [Exodus 30:18](../exo/30/18.md), where the **washbasin** is also described. If your language has a term for a religious item of this type, consider using it here. If not, consider using a generic term. Alternate translation: “and the bronze stand for the washbasin” +8:11 yhky rc://*/ta/man/translate/figs-explicit לְ⁠קַדְּשָֽׁ⁠ם׃ 1 See how you translated the similar expression in [8:10](../08/10.md). +8:11 zzfs rc://*/ta/man/translate/grammar-connect-logic-goal לְ⁠קַדְּשָֽׁ⁠ם׃ 1 Here, the word **to** marks making the items **holy** as the goal or purpose of sprinkling them with the oil of anointing. Use a connector in your language that makes it clear that this is the purpose. It may be helpful to start a new sentence here. Alternate translation, with a period before: ”He did this to make them holy” +8:12 h6lm rc://*/ta/man/translate/figs-possession מִ⁠שֶּׁ֣מֶן הַ⁠מִּשְׁחָ֔ה 1 See how you translated the similar possessive form in [8:2](../08/02.md). +8:12 x2hi rc://*/ta/man/translate/translate-unknown וַ⁠יִּמְשַׁ֥ח אֹת֖⁠וֹ 1 See how you translated the similar expression in [8:10](../08/10.md). +8:12 i3fu rc://*/ta/man/translate/figs-explicit לְ⁠קַדְּשֽׁ⁠וֹ׃ 1 See how you translated this expression in [8:10](../08/10.md). +8:12 g2d9 rc://*/ta/man/translate/grammar-connect-logic-goal לְ⁠קַדְּשֽׁ⁠וֹ׃ 1 Here, the word **to** marks making Aaron **holy** as the goal or purpose of pouring **the oil of anointing** on his head. Use a connector in your language that makes it clear that this is the purpose. It may be helpful to start a new sentence here. Alternate translation, with a period before: ”He did this to make Aaron holy” +8:13 iryy rc://*/ta/man/translate/translate-symaction וַ⁠יַּקְרֵ֨ב מֹשֶׁ֜ה אֶת־בְּנֵ֣י אַהֲרֹ֗ן 1 See how you translated this symbolic action in [8:6](../08/06.md). +8:13 e6ze rc://*/ta/man/translate/translate-unknown כֻּתֳּנֹת֙ 1 See how you translated this article of clothing in [8:6](../08/06.md). +8:13 p71m rc://*/ta/man/translate/translate-unknown אַבְנֵ֔ט 1 See how you translated this article of clothing in [8:7](../08/07.md). +8:13 z2kr rc://*/ta/man/translate/translate-unknown מִגְבָּע֑וֹת 1 These **headbands** were pieces of fabric made from finely woven linen cloth that were likely bound on the head. If your language has a term for a piece of religious clothing of this type, consider using it here. If not, use a generic term. Alternate translation: “the priests' special head wrappings” +8:14 rw7q rc://*/ta/man/translate/translate-symaction וַ⁠יַּגֵּ֕שׁ אֵ֖ת פַּ֣ר הַֽ⁠חַטָּ֑את 1 To bring the bull near is a symbolic action equivalent to the expression ”to present“ used in this chapter and elsewhere in Leviticus. It refers to bringing the person, object, or animal to the entrance of the tent of meeting, where Yahweh lived among the Israelites, and showing it off to Yahweh. If the significance of this action would be unclear in your language, consider making the meaning plain. Alternate translation: “And he led the bull of the sin offering to Yahweh's presence in the tent of meeting” +8:14 t8dr rc://*/ta/man/translate/figs-possession אֵ֖ת פַּ֣ר הַֽ⁠חַטָּ֑את & פַּ֥ר הַֽ⁠חַטָּֽאת׃ 1 See how you translated this possessive form in [8:2](../08/02.md). +8:14 n1yy rc://*/ta/man/translate/translate-symaction וַ⁠יִּסְמֹ֨ךְ אַהֲרֹ֤ן וּ⁠בָנָי⁠ו֙ אֶת־יְדֵי⁠הֶ֔ם עַל־רֹ֖אשׁ פַּ֥ר הַֽ⁠חַטָּֽאת׃ 1 This is a symbolic action that identifies **Aaron and his sons** with the animal they are offering. In this way, they are placing their sin on the animal in Yahweh's presence. See how you translated this action in [1:4](../01/04.md). +8:15 je3w rc://*/ta/man/translate/writing-pronouns וַ⁠יִּשְׁחָ֗ט 1 Although unclear, because it is the one offering the sacrifice who usually slaughters the animal for that sacrifice, the word **he** here likely refers to Aaron together with his sons. If it would be clearer in your language, consider making the referent plain. Alternate translation: “And Aaron and his sons slaughtered it” +8:15 r7ba rc://*/ta/man/translate/figs-explicit וַ⁠יִּקַּ֨ח מֹשֶׁ֤ה אֶת־הַ⁠דָּם֙ 1 See how you handled the implied information in this expression in [1:5](../01/05.md). +8:15 n38w rc://*/ta/man/translate/figs-idiom וַ֠⁠יִּתֵּן עַל־קַרְנ֨וֹת הַ⁠מִּזְבֵּ֤חַ סָבִיב֙ בְּ⁠אֶצְבָּע֔⁠וֹ 1 See how you translated the similar expression in [4:7](../04/07.md). +8:15 z8mk rc://*/ta/man/translate/figs-explicit קַרְנ֨וֹת הַ⁠מִּזְבֵּ֤חַ 1 The **horns of the altar** refer to the corners of the **altar**. They are shaped like the **horns** of an ox. Alternate translation: “the horn-shaped projections at the corners of the altar” +8:15 xezu rc://*/ta/man/translate/writing-pronouns וַ⁠יְחַטֵּ֖א & יָצַק֙ & וַֽ⁠יְקַדְּשֵׁ֖⁠הוּ 1 Here, the words **he** refer to Moses. If this would not be clear in your language, consider making the referent explicit. Alternate translation: “And Moses purified … Moses poured out … And Moses made it holy” +8:15 z994 rc://*/ta/man/translate/figs-explicit וַ⁠יְחַטֵּ֖א אֶת־הַ⁠מִּזְבֵּ֑חַ 1 Here, to **purify** the altar means to cleanse it from the impurity caused by the presence of sin. By putting blood on the horns of the altar and pouring blood on the altar's base, Moses uses the cleansing power of blood to purify the altar and prepare it to be a vessel through which acceptable sacrifices might be offered. If this would be unclear in your language, consider clarifying by adding words in your translation or by supplying a footnote. Alternate translation: “And, by putting blood on the altar, he purified the altar from the impurity of sin in order to make it an acceptable place to offer sacrifices to Yahweh” +8:15 m4pw rc://*/ta/man/translate/grammar-connect-logic-goal וַֽ⁠יְקַדְּשֵׁ֖⁠הוּ לְ⁠כַפֵּ֥ר עָלָֽי⁠ו׃ 1 Here, the word **to** marks making **atonement** on the altar as the goal or purpose of Moses purifying the altar. Use a connector in your language that makes it clear that this is the purpose. Alternate translation: “And he made it holy. He did this so that atonement might be made on it” +8:15 mdq3 rc://*/ta/man/translate/figs-explicit וַֽ⁠יְקַדְּשֵׁ֖⁠הוּ 1 See how you translated the similar expression in [8:10](../08/10.md). +8:15 qblp rc://*/ta/man/translate/figs-abstractnouns לְ⁠כַפֵּ֥ר עָלָֽי⁠ו׃ 1 See how you handled this expression and its abstract noun in [1:4](../01/04.md). +8:16 hngc rc://*/ta/man/translate/writing-pronouns וַ⁠יִּקַּ֗ח אֶֽת־כָּל־הַ⁠חֵלֶב֮ 1 Here, **he** refers to Moses. If it would be clearer in your language, consider making the referent explicit. Alternate translation: “And Moses took all the fat” +8:16 zlu1 rc://*/ta/man/translate/translate-unknown אֶֽת־כָּל־הַ⁠חֵלֶב֮ אֲשֶׁ֣ר עַל־הַ⁠קֶּרֶב֒ 1 See how you translated this fat portion in [3:3](../03/03.md). +8:16 s1n5 rc://*/ta/man/translate/translate-unknown וְ⁠אֵת֙ יֹתֶ֣רֶת הַ⁠כָּבֵ֔ד 1 See how you translated this fat portion in [3:4](../03/03.md). +8:16 ozat rc://*/ta/man/translate/translate-unknown וְ⁠אֶת־שְׁתֵּ֥י הַ⁠כְּלָיֹ֖ת 1 See how you translated this fat portion in [3:4](../03/03.md). +8:16 wysw rc://*/ta/man/translate/translate-unknown וַ⁠יַּקְטֵ֥ר מֹשֶׁ֖ה הַ⁠מִּזְבֵּֽחָ⁠ה׃ 1 The act of burning the offering in a way that causes smoke to rise refers to the fact that the sacrifice went up to God in heaven in the form of smoke. If it would be helpful to your readers, you could explain the significance of this action. See how you translated this expression in [1:9](../01/09.md). Alternate translation: “and Moses caused them to become smoke on the altar and ascend toward Yahweh in heaven, where he would smell the smoke and be pleased” +8:17 wetb rc://*/ta/man/translate/figs-explicit וְ⁠אֶת־הַ⁠פָּ֤ר 1 Here **the bull** refers to every part of the animal except the internal organs and the fat portions that were mentioned in the previous verse. If this would be unclear in your language, consider making the referent explicit. Alternate translation: “But the remaining parts of the bull” +8:17 cjs2 rc://*/ta/man/translate/figs-explicitinfo שָׂרַ֣ף בָּ⁠אֵ֔שׁ 1 See how you handled the extra information in this expression in [4:12](../04/12.md). +8:17 ggug rc://*/ta/man/translate/writing-pronouns שָׂרַ֣ף בָּ⁠אֵ֔שׁ 1 Although the subject is not stated, the word **he** cannot refer to either Moses, who offers the sacrifice as the priest, or to Aaron and his sons, who are being ordained as priests. As previously mentioned, this action must be accomplished by someone else who can afford to risk becoming unclean through contact with the carcass of the dead animal. If it would be helpful in your language, consider making the referent explicit. Alternate translation: “someone else burned with fire” or “another Israelite burned with fire” +8:18 sten rc://*/ta/man/translate/writing-pronouns וַ⁠יַּקְרֵ֕ב אֵ֖ת אֵ֣יל הָ⁠עֹלָ֑ה 1 Here, **he** refers to Moses. If it would be clearer in your language, consider making the referent explicit. Alternate translation: “And Moses presented the ram of the burnt offering” +8:18 xhiw rc://*/ta/man/translate/figs-possession אֵ֖ת אֵ֣יל הָ⁠עֹלָ֑ה 1 See how you translated the similar possessive form in [8:2](../08/02.md). +8:18 r16d rc://*/ta/man/translate/translate-symaction וַֽ⁠יִּסְמְכ֞וּ אַהֲרֹ֧ן וּ⁠בָנָ֛י⁠ו אֶת־יְדֵי⁠הֶ֖ם עַל־רֹ֥אשׁ הָ⁠אָֽיִל׃ 1 This is a symbolic action that identifies **Aaron and his sons** with the animal they are offering. In this way, they are placing their sin on the animal in Yahweh's presence. See how you translated this in [1:4](../01/04.md). +8:19 yili rc://*/ta/man/translate/writing-pronouns וַ⁠יִּשְׁחָ֑ט 1 Although unclear, because it is the one offering the sacrifice who usually slaughters the animal for that sacrifice, **he** here likely refers to Aaron together with his sons. If it would be clearer in your language, consider making the referent plain. Alternate translation: “And Aaron and his sons slaughtered it” +8:19 g6p0 rc://*/ta/man/translate/figs-explicit וַ⁠יִּזְרֹ֨ק מֹשֶׁ֧ה אֶת־הַ⁠דָּ֛ם עַל־הַ⁠מִּזְבֵּ֖חַ סָבִֽיב׃ 1 It is implied that **Moses** caught the **blood** in a bowl as the blood drained out from the animal before he splashed it on the altar. See how you handled the implied information in the similar expression in [1:5](../01/05.md). +8:20 i2w5 rc://*/ta/man/translate/writing-poetry וְ⁠אֶת־הָ⁠אַ֔יִל נִתַּ֖ח לִ⁠נְתָחָ֑י⁠ו 1 For emphasis, a verb and its object from the same root are being used. The verb **cut** is related to the noun **pieces**. You may be able to use the same construction in your language to express the meaning here. Alternatively, your language may have another way of showing the emphasis. Alternate translation: “And he carefully and thoroughly butchered the ram into its various pieces” +8:20 acfw rc://*/ta/man/translate/writing-pronouns וְ⁠אֶת־הָ⁠אַ֔יִל נִתַּ֖ח לִ⁠נְתָחָ֑י⁠ו 1 Although unclear, because it is the one offering the sacrifice who usually butchers the animal for that sacrifice, **he** here likely refers to Aaron together with his sons. If it would be clearer in your language, consider making the referent plain. Alternate translation: “And Aaron and his sons cut the ram into its pieces” +8:20 k05k rc://*/ta/man/translate/translate-unknown וַ⁠יַּקְטֵ֤ר מֹשֶׁה֙ אֶת־הָ⁠רֹ֔אשׁ וְ⁠אֶת־הַ⁠נְּתָחִ֖ים וְ⁠אֶת־הַ⁠פָּֽדֶר׃ 1 See how you translated this expression in [1:9](../01/09.md). Alternate translation: “And Moses caused the head and the pieces and the suet to become smoke on the altar and ascend toward Yahweh in heaven, where he would smell the smoke and be pleased” +8:20 yx76 rc://*/ta/man/translate/translate-unknown וְ⁠אֶת־הַ⁠נְּתָחִ֖ים 1 The expression **the pieces** refers to the appropriate portions of fat that would be removed from the burnt offering, according to the instructions recorded in Leviticus [1:8](../01/08.md). See how you translated the similar expression there. +8:20 vm61 rc://*/ta/man/translate/translate-unknown וְ⁠אֶת־הַ⁠פָּֽדֶר׃ 1 See how you translated this fat portion in [1:8](../01/08.md). +8:21 t8ha rc://*/ta/man/translate/figs-explicitinfo רָחַ֣ץ בַּ⁠מָּ֑יִם 1 See how you handled the extra information in this expression in [1:5](../01/05.md). +8:21 xtyh rc://*/ta/man/translate/writing-pronouns רָחַ֣ץ בַּ⁠מָּ֑יִם 1 Although unclear, because it is the one offering the sacrifice who usually slaughters and prepares the animal for that sacrifice, **he** here likely refers to Aaron together with his sons. If it would be clearer in your language, consider making the referent plain. Alternate translation: “Aaron and his sons washed with water” +8:21 w635 rc://*/ta/man/translate/translate-unknown וַ⁠יַּקְטֵר֩ מֹשֶׁ֨ה אֶת־כָּל־הָ⁠אַ֜יִל הַ⁠מִּזְבֵּ֗חָ⁠ה 1 See how you translated this expression in [1:9](../01/09.md). Alternate translation: “And Moses caused the head and the pieces and the suet to become smoke on the altar and ascend toward Yahweh in heaven, where he would smell the smoke and be pleased” +8:22 com2 rc://*/ta/man/translate/writing-pronouns וַ⁠יַּקְרֵב֙ אֶת־הָ⁠אַ֣יִל הַ⁠שֵּׁנִ֔י 1 Here, **he** refers to Moses. If it would be clearer in your language, consider making the referent explicit. Alternate translation: “And Moses presented the second ram” +8:22 qr6w rc://*/ta/man/translate/figs-possession אֵ֖יל הַ⁠מִּלֻּאִ֑ים 1 The expression **the ram of the ordination offering** uses the possessive form to describe the **ram** that had been selected to be sacrificed for an **ordination offering**. If this would be unclear in your language, consider making the meaning explicit. Alternate translation: “the ram that Aaron and his sons had presented as an ordination offering” +8:22 v85u rc://*/ta/man/translate/translate-symaction וַֽ⁠יִּסְמְכ֞וּ אַהֲרֹ֧ן וּ⁠בָנָ֛י⁠ו אֶת־יְדֵי⁠הֶ֖ם עַל־רֹ֥אשׁ הָ⁠אָֽיִל׃ 1 See how you translated this symbolic action in [1:4](../01/04.md). +8:23 qn88 rc://*/ta/man/translate/writing-pronouns וַ⁠יִּשְׁחָ֓ט 1 Although unclear, because it is the one offering the sacrifice who usually slaughters the animal for that sacrifice, **he** here likely refers to Aaron together with his sons. If it would be clearer in your language, consider making the referent plain. Alternate translation: “And Aaron and his sons slaughtered it” +8:23 e9be rc://*/ta/man/translate/figs-explicit וַ⁠יִּקַּ֤ח מֹשֶׁה֙ מִ⁠דָּמ֔⁠וֹ 1 See how you handled the implied information in the similar expression in [1:5](../01/05.md). +8:23 ja2d rc://*/ta/man/translate/translate-unknown וַ⁠יִּתֵּ֛ן עַל־תְּנ֥וּךְ אֹֽזֶן־אַהֲרֹ֖ן הַ⁠יְמָנִ֑ית וְ⁠עַל־בֹּ֤הֶן יָד⁠וֹ֙ הַ⁠יְמָנִ֔ית וְ⁠עַל־בֹּ֥הֶן רַגְל֖⁠וֹ הַ⁠יְמָנִֽית׃ 1 This is a symbolic action. Just as placing blood on the extremities of the altar purified it and prepared it to be an appropriate vessel through which acceptable sacrifices might be offered to Yahweh, by placing blood on Aaron’s right earlobe, the thumb of his right hand, and the big toe of his right foot Moses purifies Aaron and prepares him to be set apart for offering acceptable sacrifices to Yahweh. If this would not be clear in your language, consider explaining the meaning of this rite in a footnote or in the text of your translation. Alternate translation: “and he gave it on the earlobe of the right ear of Aaron and on the thumb of his right hand and on the big toe of his right foot. He did this in order to purify Aaron from the impurity of sin and to prepare him to offer acceptable sacrifices to Yahweh” +8:23 puhy rc://*/ta/man/translate/figs-idiom וַ⁠יִּתֵּ֛ן עַל־תְּנ֥וּךְ אֹֽזֶן־אַהֲרֹ֖ן הַ⁠יְמָנִ֑ית 1 This expression is an idiom. It refers to placing or putting something on someone. If this idiom would not be clear in your language, consider making the meaning plain. Alternate translation: “and he put it on the earlobe of the right ear of Aaron” +8:24 ztw0 rc://*/ta/man/translate/translate-symaction וַ⁠יַּקְרֵ֞ב אֶת־בְּנֵ֣י אַהֲרֹ֗ן 1 See how you translated this symbolic action in [8:6](../08/06.md). +8:24 bjgp rc://*/ta/man/translate/translate-unknown וַ⁠יִּתֵּ֨ן מֹשֶׁ֤ה מִן־הַ⁠דָּם֙ עַל־תְּנ֤וּךְ אָזְנָ⁠ם֙ הַ⁠יְמָנִ֔ית וְ⁠עַל־בֹּ֤הֶן יָדָ⁠ם֙ הַ⁠יְמָנִ֔ית וְ⁠עַל־בֹּ֥הֶן רַגְלָ֖⁠ם הַ⁠יְמָנִ֑ית 1 Just as was done with Aaron, this is a ritual action. Just as placing blood on the extremities of the altar purified it and prepared it to be an appropriate vessel through which acceptable sacrifices might be offered to Yahweh, by placing blood on Aaron’s sons’ right earlobes, the thumbs of their right hands, and the big toes of their right feet, Moses purified Aaron’s sons and prepared them to be set apart for offering acceptable sacrifices to Yahweh. If this would not be clear in your language, consider explaining the meaning of this rite in a footnote or in the text of your translation. Alternate translation: “and Moses gave some of the blood on the earlobe of their right ear and on the thumb of their right hand and on the big toe of their right foot. He did this in order to purify Aaron’s sons from the impurity of sin and to prepare them to offer acceptable sacrifices to Yahweh” +8:24 mjda rc://*/ta/man/translate/figs-idiom וַ⁠יִּתֵּ֨ן מֹשֶׁ֤ה מִן־הַ⁠דָּם֙ עַל־תְּנ֤וּךְ אָזְנָ⁠ם֙ הַ⁠יְמָנִ֔ית 1 This expression is an idiom. It refers to placing or putting something on someone. If this idiom would not be clear in your language, consider making the meaning plain. Alternate translation: “and Moses put some of the blood on the earlobe of their right ear” +8:25 jt5v rc://*/ta/man/translate/translate-unknown וְ⁠אֶת־הָֽ⁠אַלְיָ֗ה 1 See how you translated this portion of fat in [3:9](../03/09.md). +8:25 pi33 rc://*/ta/man/translate/translate-unknown וְ⁠אֶֽת־כָּל־הַ⁠חֵלֶב֮ אֲשֶׁ֣ר עַל־הַ⁠קֶּרֶב֒ וְ⁠אֵת֙ יֹתֶ֣רֶת הַ⁠כָּבֵ֔ד וְ⁠אֶת־שְׁתֵּ֥י הַ⁠כְּלָיֹ֖ת 1 See how you translated these portions of fat and internal organs in [3:4](../03/04.md). +8:25 u6m5 rc://*/ta/man/translate/translate-unknown שׁ֥וֹק הַ⁠יָּמִֽין 1 See how you translated this portion of meat in [7:32](../07/32.md). +8:26 w3xw rc://*/ta/man/translate/figs-metonymy וּ⁠מִ⁠סַּ֨ל הַ⁠מַּצּ֜וֹת אֲשֶׁ֣ר׀ לִ⁠פְנֵ֣י יְהוָ֗ה 1 The expression **to the face of Yahweh** here refers to the location of the **basket of the unleavened bread**, as specified in [Exodus 29:3](../exo/29/03.md). If it would be helpful in your language, consider stating the meaning plainly. Alternate translation: “And from the basket of the unleavened bread that was placed in Yahweh’s presence in the sacred precincts of the sacred tent where Yahweh lived among the Israelites” +8:26 nlvk rc://*/ta/man/translate/figs-possession וּ⁠מִ⁠סַּ֨ל הַ⁠מַּצּ֜וֹת 1 The expression **the basket of the unleavened bread** uses the possessive form to describe a basket that is characterized by the presence of unleavened bread. If this would be unclear in your language, consider stating the meaning plainly. Alternate translation: “And from the basket that contained the unleavened bread” +8:26 uu53 rc://*/ta/man/translate/translate-unknown חַלַּ֨ת מַצָּ֤ה אַחַת֙ 1 See how you translated this expression in [2:4](../02/04.md). +8:26 t601 rc://*/ta/man/translate/figs-possession וְֽ⁠חַלַּ֨ת לֶ֥חֶם שֶׁ֛מֶן אַחַ֖ת 1 The expression **loaf of bread of oil** uses the possessive form to describe a loaf of bread that is characterized by the presence of oil on top. It corresponds to the bread whose flour is well-soaked with oil in [7:12](../07/12.md). Alternate translation: “and one loaf of bread that was well-soaked with oil” +8:26 tszw rc://*/ta/man/translate/translate-unknown וְ⁠רָקִ֣יק אֶחָ֑ד 1 See how you translated this expression in [2:4](../02/04.md). +8:27 tq8d rc://*/ta/man/translate/figs-idiom וַ⁠יִּתֵּ֣ן אֶת־הַ⁠כֹּ֔ל עַ֚ל כַּפֵּ֣י אַהֲרֹ֔ן וְ⁠עַ֖ל כַּפֵּ֣י בָנָ֑י⁠ו 1 See how you translated this idiom in [8:7](../08/07.md). +8:27 xnw1 rc://*/ta/man/translate/figs-explicit אֶת־הַ⁠כֹּ֔ל 1 Here, **the whole** refers to the fat portions, the right thigh, and all of the loaves of bread. If it would be helpful, consider making the referent explicit. Alternate translation: “all the portions of fat, the right thigh, and the loaves of bread” +8:27 hy74 rc://*/ta/man/translate/translate-unknown כַּפֵּ֣י אַהֲרֹ֔ן & כַּפֵּ֣י בָנָ֑י⁠ו 1 The **palm** is the flat part of the inside of one’s hand. If your language has a word for this part of the hand, consider using it here. If not, consider using a generic expression. Alternate translation: ”the open hands of Aaron ... the open hands of his sons” +8:27 n3y7 rc://*/ta/man/translate/figs-explicit וַ⁠יָּ֧נֶף אֹתָ֛⁠ם תְּנוּפָ֖ה 1 Although the subject is not named, because it is usually the person offering the sacrifice who is authorized to dedicate the portions of the sacrifice to Yahweh by waving them in his presence, it is likely that **he** here refers to Aaron and his sons. This is further clarified by the fact that Moses placed the portions of fat, the right thigh, and the loaves of bread in the open palms of Aaron and his sons. If it would be clearer in your language, consider making the referent explicit. Alternate translation: “and Aaron and his sons waved them as a wave offering” +8:27 l4k9 rc://*/ta/man/translate/translate-unknown וַ⁠יָּ֧נֶף אֹתָ֛⁠ם תְּנוּפָ֖ה 1 See how you translated this symbolic action and its corresponding type of offering in [7:30](../07/30.md). +8:27 veot rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֥י יְהוָֽה׃ 1 Here, the expression **to the face of Yahweh** means “in the presence of Yahweh,” as in toward the direction of the Most Holy Place where Yahweh lives among the Israelites. If it would be helpful to your readers, consider stating this plainly. Alternate translation: “in the direction of the Most Holy Place where Yahweh lived among the Israelites” +8:28 q9b5 rc://*/ta/man/translate/writing-pronouns וַ⁠יִּקַּ֨ח מֹשֶׁ֤ה אֹתָ⁠ם֙ 1 Here, **them** refers to the fat portions, the right thigh, and all of the loaves of bread. If it would be helpful, consider making the referent explicit. Alternate translation: “And Moses took the portions of fat, the right thigh, and the loaves of bread” +8:28 gvly rc://*/ta/man/translate/translate-unknown וַ⁠יַּקְטֵ֥ר הַ⁠מִּזְבֵּ֖חָ⁠ה 1 See how you translated this expression in [1:9](../01/09.md). +8:29 ejop rc://*/ta/man/translate/translate-unknown וַ⁠יְנִיפֵ֥⁠הוּ תְנוּפָ֖ה 1 See how you translated this symbolic action and its corresponding type of offering in [7:30](../07/30.md). +8:29 auht rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֣י יְהוָ֑ה 1 Here, the expression **to the face of Yahweh** means “in the presence of Yahweh,” as in toward the direction of the Most Holy Place where Yahweh lives among the Israelites. If it would be helpful to your readers, consider stating this plainly. Alternate translation: “in the direction of the Most Holy Place where Yahweh lives among the Israelites” +8:29 yt3l rc://*/ta/man/translate/figs-possession מֵ⁠אֵ֣יל הַ⁠מִּלֻּאִ֗ים 1 See how you translated the similar expression in [8:22](../08/22.md). +8:29 u7ex לְ⁠מֹשֶׁ֤ה הָיָה֙ לְ⁠מָנָ֔ה 1 Alternate translation: “It became a portion for Moses” or “It was Moses’ portion” +8:30 b4zq rc://*/ta/man/translate/figs-possession מִ⁠שֶּׁ֣מֶן הַ⁠מִּשְׁחָ֗ה 1 See how you translated this expression in [8:2](../08/02.md). +8:30 wcw9 rc://*/ta/man/translate/figs-explicit וּ⁠מִן־הַ⁠דָּם֮ אֲשֶׁ֣ר עַל־הַ⁠מִּזְבֵּחַ֒ 1 The expression **the blood that was on the altar** refers to the blood of the sacrificed animal that had earlier been placed on the horns of the altar. If this would be not clear in your language, consider stating the meaning plainly. Alternate translation: “and some of the blood that he had previously put on the four horns of the altar” +8:30 vnvz rc://*/ta/man/translate/translate-unknown וַ⁠יַּ֤ז עַֽל־אַהֲרֹן֙ עַל־בְּגָדָ֔י⁠ו וְ⁠עַל־בָּנָ֛י⁠ו וְ⁠עַל־בִּגְדֵ֥י בָנָ֖י⁠ו אִתּ֑⁠וֹ 1 This is a ritual action. Just as sprinkling the oil on the utensils of the sacred tent sanctified them and dedicated them for service to Yahweh, the mixture of blood and oil both dedicates Aaron and his sons for service to Yahweh as priests and purifies them and their clothing from the impurity of sin through the cleansing nature of blood. If this would not be clear to your readers, consider stating the meaning of the symbolic action in a footnote or in the text of your translation. Alternate translation: “and he sprinkled them on Aaron, on his clothes and on his sons and on the clothes of his sons with him. He did this in order to dedicate Aaron and his sons and to purify them from the impurity of sin” +8:30 zxdv rc://*/ta/man/translate/figs-explicit וַ⁠יְקַדֵּ֤שׁ אֶֽת־אַהֲרֹן֙ אֶת־בְּגָדָ֔י⁠ו וְ⁠אֶת־בָּנָ֛י⁠ו וְ⁠אֶת־בִּגְדֵ֥י בָנָ֖י⁠ו אִתּֽ⁠וֹ׃ 1 See how you translated the similar expression in [8:10](../08/10.md). Alternate translation: “And he set Aaron, his clothes and his sons and the clothes of his sons with him apart and dedicated them all for the service of Yahweh alone” +8:31 h9hl rc://*/ta/man/translate/figs-explicit אֶת־הַ⁠בָּשָׂר֮ 1 Although it is unclear, it is likely that, here, **the meat** refers to the meat of the ram that Aaron and his sons offered as an ordination offering and that Moses waved as a wave offering in Yahweh's presence. If it would be helpful to your readers, consider stating this meaning plainly. Alternate translation: “the meat of the ram of the ordination offering” +8:31 cpcx rc://*/ta/man/translate/figs-yousingular תֹּאכְל֣וּ 1 Here, **you** is plural. It refers to Aaron and his sons, so use the plural form in your translation if your language marks that distinction. +8:31 wc6z rc://*/ta/man/translate/figs-declarative תֹּאכְל֣וּ 1 This expression uses a future statement to give an instruction or command. If it would be helpful in your language, you could translate these words using a command or instruction form. Alternate translation: “you must eat it” +8:31 q5eb rc://*/ta/man/translate/figs-possession בְּ⁠סַ֣ל הַ⁠מִּלֻּאִ֑ים 1 See how you translated the similar expression in [8:22](../08/22.md). +8:31 bf4q rc://*/ta/man/translate/figs-quotesinquotes כַּ⁠אֲשֶׁ֤ר צִוֵּ֨יתִי֙ לֵ⁠אמֹ֔ר אַהֲרֹ֥ן וּ⁠בָנָ֖י⁠ו יֹאכְלֻֽ⁠הוּ׃ 1 This is a quotation within a quotation. You can state this as an indirect quotation. Alternate translation: “just as I commanded when I said that Aaron and his sons shall eat it” +8:31 q1xj rc://*/ta/man/translate/figs-declarative אַהֲרֹ֥ן וּ⁠בָנָ֖י⁠ו יֹאכְלֻֽ⁠הוּ׃ 1 The expression **Aaron and his sons shall eat it** uses a future statement to give an instruction or command. If it would be helpful in your language, you could translate these words using a command or instruction form. Alternate translation: “Aaron and his sons should eat it” or ”Aaron and his sons must eat it” +8:32 d6jm וְ⁠הַ⁠נּוֹתָ֥ר בַּ⁠בָּשָׂ֖ר וּ⁠בַ⁠לָּ֑חֶם 1 Alternate translation: “But the rest of the meat and bread” +8:32 pz43 rc://*/ta/man/translate/figs-explicitinfo בָּ⁠אֵ֖שׁ תִּשְׂרֹֽפוּ׃ 1 See how you handled the extra information in this expression in [4:12](../04/12.md). +8:32 u784 rc://*/ta/man/translate/figs-yousingular בָּ⁠אֵ֖שׁ תִּשְׂרֹֽפוּ׃ 1 Here, **you** is plural. It refers to Aaron and his sons, so use the plural form in your translation if your language marks that distinction. +8:32 gs7i rc://*/ta/man/translate/figs-declarative בָּ⁠אֵ֖שׁ תִּשְׂרֹֽפוּ׃ 1 This expression uses a future statement to give an instruction or command. If it would be helpful in your language, you could translate these words using a command or instruction form. Alternate translation: “you should burn with fire” or ”you must burn with fire” +8:33 l33w rc://*/ta/man/translate/figs-yousingular תֵֽצְאוּ֙ & מִלֻּאֵי⁠כֶ֑ם & אֶת־יֶדְ⁠כֶֽם׃ 1 Here, **you** and **your** are plural. They refer to Aaron and his sons, so use the plural form in your translation if your language marks that distinction. +8:33 con5 rc://*/ta/man/translate/figs-declarative לֹ֤א תֵֽצְאוּ֙ 1 This expression uses a future statement to give an instruction or command. If it would be helpful in your language, you could translate these words using a command or instruction form. Alternate translation: “you should not go out” or “you must not go out” +8:33 m5um rc://*/ta/man/translate/writing-poetry עַ֚ד י֣וֹם מְלֹ֔את יְמֵ֖י מִלֻּאֵי⁠כֶ֑ם 1 Words from the same root are being repeated in a poetic word-play. The words **filling** and **ordination** come from the same root as the verbal expression **he will fill**. If your language has similarly related words that would convey these meanings, consider using them here. If not, consider stating the meaning plainly. Alternate translation: “until the day when your ordination is filled up because, during those seven days, he will fill up your hands” +8:33 l462 rc://*/ta/man/translate/figs-abstractnouns יְמֵ֖י מִלֻּאֵי⁠כֶ֑ם 1 If your language does not use an abstract noun for the idea behind the word **ordination**, you can express the same idea with a verbal form. Alternate translation: “the days when you are being ordained as priests in service to Yahweh” +8:33 bd76 rc://*/ta/man/translate/figs-idiom כִּ֚י שִׁבְעַ֣ת יָמִ֔ים יְמַלֵּ֖א אֶת־יֶדְ⁠כֶֽם׃ 1 The expression **he will fill your hand** is an idiom that means to induct someone into the ministry and responsibilities of the priesthood. According to this verse, it will take seven days for Yahweh to induct Aaron and his sons into the priesthood. (See [Exodus 28:41](../exo/28/41.md) and [Exodus 29:9](../exo/29/09.md) for representative examples.) If this would not be clear to your readers, consider stating the meaning plainly. Alternate translation: “because it will take seven days for Yahweh to give you the responsibilities of the priesthood and dedicate you as priests” +8:33 nt6o rc://*/ta/man/translate/writing-pronouns יְמַלֵּ֖א אֶת־יֶדְ⁠כֶֽם׃ 1 Here, **he** refers to Yahweh. If this would not be clear to your readers, consider making the referent explicit. Alternate translation: “Yahweh will fill your hand” +8:34 io5e כַּ⁠אֲשֶׁ֥ר עָשָׂ֖ה בַּ⁠יּ֣וֹם הַ⁠זֶּ֑ה צִוָּ֧ה יְהוָ֛ה לַ⁠עֲשֹׂ֖ת 1 Alternate translation: “What has been done today is just as Yahweh commanded should be done” +8:34 e67x rc://*/ta/man/translate/figs-abstractnouns לְ⁠כַפֵּ֥ר עֲלֵי⁠כֶֽם 1 See how you handled the word **atonement** in [1:4](../01/04.md). +8:34 d5c1 rc://*/ta/man/translate/grammar-connect-logic-goal לְ⁠כַפֵּ֥ר עֲלֵי⁠כֶֽם׃ 1 Here, **to** marks making **atonement** as the goal or purpose of Yahweh's commandments regarding the procedure of the various sacrifices performed on this day. Use a connector in your language that makes it clear that this is the purpose. It may be helpful to start a new sentence here. Alternate translation, with a period before: “He did this so that he might make atonement for you” +8:34 eefz rc://*/ta/man/translate/figs-yousingular עֲלֵי⁠כֶֽם׃ 1 Here, **you** is plural. It refers to Aaron and his sons, so use the plural form in your translation if your language marks that distinction. +8:35 v2rg rc://*/ta/man/translate/figs-yousingular תֵּשְׁב֨וּ & וּ⁠שְׁמַרְתֶּ֛ם & וְ⁠לֹ֣א תָמ֑וּתוּ 1 Here, **you** is plural. It refers to Aaron and his sons, so use the plural form in your translation if your language marks that distinction. +8:35 i0s1 rc://*/ta/man/translate/figs-declarative תֵּשְׁב֨וּ & וּ⁠שְׁמַרְתֶּ֛ם 1 These expressions use a future statement to give an instruction or command. If it would be helpful in your language, you could translate these words using a command or instruction form. Alternate translation: “you must stay ... and you must keep” or “you should stay ... and you should keep” +8:35 oxn1 rc://*/ta/man/translate/writing-poetry וּ⁠שְׁמַרְתֶּ֛ם אֶת־מִשְׁמֶ֥רֶת יְהוָ֖ה 1 Words from the same root are repeated for emphasis. The word **watch** is from the same root as the verb **keep**. You may be able to use the same construction in your language to express the meaning here. Alternatively, your language may have another way of showing the emphasis. +8:35 h75b rc://*/ta/man/translate/figs-explicit וּ⁠שְׁמַרְתֶּ֛ם אֶת־מִשְׁמֶ֥רֶת יְהוָ֖ה 1 To **keep** the **watch of Yahweh** does not mean to stand and guard the entrance to the sacred tent. Rather, the expression means to carefully avoid what Yahweh has commanded his people not to do, in other words, his prohibitions. If this meaning would not be clear, consider stating the meaning plainly. Alternate translation: “and you will carefully keep Yahweh’s instructions about what you are not to do” +8:35 b94k rc://*/ta/man/translate/grammar-connect-logic-result וְ⁠לֹ֣א תָמ֑וּתוּ 1 The word **and** here indicates that what follows is a result of what came before. Use a connector in your language that makes it clear that what follows is a result of what came before. It may be helpful to begin a new sentence here. Alternate translation, with a period before: “If you do this, you will not die” +8:35 m25h rc://*/ta/man/translate/figs-activepassive כִּי־כֵ֖ן צֻוֵּֽיתִי׃ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “because thus Yahweh commanded me” +8:35 mvnl rc://*/ta/man/translate/grammar-connect-logic-result כִּי־כֵ֖ן צֻוֵּֽיתִי׃ 1 The word translated as **because** indicates that what follows is a reason for what came before. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation, with a period before: “You should do all this because thus I have been commanded” +8:35 fol0 rc://*/ta/man/translate/writing-pronouns צֻוֵּֽיתִי׃ 1 Here, **I** refers to Moses. If this would not be clear in your language, consider making the referent explicit. Alternate translation: “I, Moses, have been commanded” +8:36 bb62 rc://*/ta/man/translate/figs-synecdoche אֲשֶׁר־צִוָּ֥ה יְהוָ֖ה בְּ⁠יַד־מֹשֶֽׁה׃ס 1 The expression **by the hand of Moses** uses one part of a person, the **hand**, to represent all of a person. If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: “that Yahweh commanded through Moses” 9:intro s8cl 0 # Leviticus 9 General Notes\n\n## Structure and formatting\n\nAaron begins to function as the high priest in this chapter. (See: [[rc://*/tw/dict/bible/kt/highpriest]])\n\n## Special concepts in this chapter\n\n### Following Yahweh’s instructions\n\nGreat care is taken to show that Aaron perfectly followed Yahweh’s instructions. Moses records every detail to show how Aaron correctly followed Yahweh.\n\n## Other possible translation difficulties in this chapter\n\n### “Fire came out from Yahweh”\n\nAaron did not create the fire that consumed his sacrifice. Instead, Yahweh miraculously began the fire which consumed the sacrifice. This showed that the sacrifice was acceptable to him. (See: [[rc://*/tw/dict/bible/kt/miracle]]) 9:1 ksc2 rc://*/ta/man/translate/translate-ordinal בַּ⁠יּ֣וֹם הַ⁠שְּׁמִינִ֔י 1 The word **eighth** is the ordinal number for eight. -9:2 exi1 לִ⁠פְנֵ֥י יְהוָֽה 1 Alternate translation: “to Yahweh” or “in the presence of Yahweh” -9:3 jx2w rc://*/ta/man/translate/figs-quotesinquotes וְ⁠אֶל־ בְּנֵ֥י יִשְׂרָאֵ֖ל תְּדַבֵּ֣ר לֵ⁠אמֹ֑ר קְח֤וּ שְׂעִיר־ עִזִּים֙ 1 This is the beginning of a direct quote within a direct quote. You can change this into an indirect quote. Alternate translation: “And you must tell the people of Israel to take a male goat” -9:3 ah79 בְּנֵי־ שָׁנָ֛ה 1 Alternate translation: “a year old” or “twelve months of age” -9:4 gz2r לִ⁠זְבֹּ֨חַ֙ לִ⁠פְנֵ֣י יְהוָ֔ה 1 Alternate translation: “to sacrifice to Yahweh” -9:6 m2gr rc://*/ta/man/translate/figs-you צִוָּ֥ה יְהוָ֖ה תַּעֲשׂ֑וּ 1 Here, **you** refers to the people of Israel. -9:6 p7cq rc://*/ta/man/translate/figs-metonymy וְ⁠יֵרָ֥א אֲלֵי⁠כֶ֖ם כְּב֥וֹד יְהוָֽה 1 Here, **glory** represents the presence of Yahweh. Alternate translation: “so that Yahweh may show you the glory of his presence” -9:7 k98c וַ⁠עֲשֵׂ֞ה אֶת־ חַטָּֽאתְ⁠ךָ֙ וְ⁠אֶת־ עֹ֣לָתֶ֔⁠ךָ & וַ⁠עֲשֵׂ֞ה אֶת־ קָרְבַּ֤ן הָ⁠עָם֙ וְ⁠כַפֵּ֣ר בַּֽעֲדָ֔⁠ם 1 These are two different sacrifices. The first sacrifice is to atone for the sins of the high priest. When the high priest sins it also makes the people guilty ([Leviticus 4:3](../04/03.md)). The second sacrifice is to atone of the sins the people themselves commit. -9:9 q85r rc://*/ta/man/translate/figs-explicit וַ֠⁠יַּקְרִבוּ בְּנֵ֨י אַהֲרֹ֣ן אֶת־ הַ⁠דָּם֮ אֵלָי⁠ו֒ 1 This implies that they caught the **blood** in a bowl as the blood drained from the animal. The full meaning of this statement can be made explicit. -9:9 pk8j קַרְנ֣וֹת הַ⁠מִּזְבֵּ֑חַ 1 The **horns of the altar** refer to the corners of the altar. They are shaped like the horns of an ox. See how you translated this in [Leviticus 4:7](../04/07.md). -9:9 pp55 יְס֖וֹד הַ⁠מִּזְבֵּֽחַ 1 Alternate translation: “the bottom of the altar” -9:10 dcj3 הִקְטִ֖יר 1 Alternate translation: “Aaron burned” -9:10 gqd4 הַ⁠כְּלָיֹ֜ת & הַ⁠כָּבֵד֙ 1 See how you translated these words in [Leviticus 3:4](../03/04.md). -9:11 n477 הָ⁠ע֑וֹר 1 A **hide** is the coat or skin of a herd animal. See how you translated this in [Leviticus 7:8](../07/08.md). -9:12 t13n rc://*/ta/man/translate/figs-explicit וַ֠⁠יַּמְצִאוּ בְּנֵ֨י אַהֲרֹ֤ן אֵלָי⁠ו֙ אֶת־ הַ⁠דָּ֔ם 1 It is implied that **the sons of Aaron** caught the **blood** in a bowl as the blood drained from the animal. The full meaning of this statement can be made explicit. -9:14 nj4y אֶת־ הַ⁠קֶּ֖רֶב 1 Here, **the inner parts** refers to the stomach and intestines. See how you translated this in [Leviticus 1:9](../01/09.md). -9:15 f5tq rc://*/ta/man/translate/translate-ordinal כָּ⁠רִאשֽׁוֹן 1 The word **first** is the ordinal number for one. Alternate translation: “like the goat of the sin offering” -9:17 a8bb rc://*/ta/man/translate/figs-explicit מִ⁠לְּ⁠בַ֖ד עֹלַ֥ת הַ⁠בֹּֽקֶר 1 The **burnt offering of the morning** refers to the first sacrifice of each day. The priests would offer this burnt sacrifice in the morning before any other sacrifice. The full meaning of this statement can be made explicit. -9:18 pdy2 וַ⁠יִּשְׁחַ֤ט 1 Alternate translation: “And Aaron killed” -9:18 y9tz rc://*/ta/man/translate/figs-explicit וַ֠⁠יַּמְצִאוּ בְּנֵ֨י אַהֲרֹ֤ן אֶת־ הַ⁠דָּם֙ אֵלָ֔י⁠ו 1 It is implied that they caught the **blood** in a bowl. The full meaning of this statement may be made explicit. -9:19 ju3w וְ⁠הַֽ⁠מְכַסֶּה֙ 1 The *inner parts** are the stomach and intestines. See how you translated this in [Leviticus 1:9](../01/09.md). -9:19 q1v7 וְ⁠הַ⁠כְּלָיֹ֔ת & הַ⁠כָּבֵֽד 1 See how you translated these words in [Leviticus 3:4](../03/04.md). -9:20 cb2c וַ⁠יָּשִׂ֥ימוּ אֶת־ הַ⁠חֲלָבִ֖ים עַל־ הֶ⁠חָז֑וֹת וַ⁠יַּקְטֵ֥ר 1 Alternate translation: “Aaron’s sons then put the fat portions on the breasts, and Aaron burned” -9:20 u277 הֶ⁠חָז֑וֹת 1 The breast is front part of the animal’s body below the neck. See how you translated this in [Leviticus 7:30](../07/30.md). -9:21 lwm2 שׁ֣וֹק הַ⁠יָּמִ֔ין 1 The **thigh** is the upper part of the leg above the knee. See how you translated this in [Leviticus 7:32](../07/32.md). -9:21 ki59 לִ⁠פְנֵ֣י יְהוָ֑ה 1 Alternate translation: “to Yahweh” -9:22 ky92 וַ⁠יֵּ֗רֶד 1 The phrase **came down** is used because the place of the altar was higher than where the people were standing. -9:23 d94f rc://*/ta/man/translate/figs-metonymy וַ⁠יֵּרָ֥א כְבוֹד־ יְהוָ֖ה אֶל־ כָּל־ הָ⁠עָֽם 1 Here, **glory** represents Yahweh’s presence. Alternate translation: “And Yahweh showed all the people the glory of his presence” -9:24 v7ig וַ⁠תֵּ֤צֵא אֵשׁ֙ מִ⁠לִּ⁠פְנֵ֣י יְהוָ֔ה וַ⁠תֹּ֨אכַל֙ 1 Alternate translation: “And Yahweh sent a fire that consumed” -9:24 m6fb rc://*/ta/man/translate/figs-metaphor וַ⁠תֹּ֨אכַל֙ & אֶת־ הָ⁠עֹלָ֖ה 1 The fire completely burning up the offering is spoken of as if the fire **consumed** or used up the burnt offering. -9:24 da35 rc://*/ta/man/translate/translate-symaction וַֽ⁠יִּפְּל֖וּ עַל־ פְּנֵי⁠הֶֽם 1 This is a sign respect and honor. Alternate translation: “and lay with their faces to the ground” -10:intro qn6v 0 # Leviticus 10 General Notes\n\n## Structure and formatting\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in 10:3.\n\n## Special concepts in this chapter\n\n### Mourning\n\nAaron was told that he and his remaining sons should not mourn Aaron’s sons who were killed. As priests, they must put priestly work first, before their mourning and personal problems.\n\n## Other possible translation difficulties in this chapter\n\n### “Unapproved fire”\n\nThe phrase “unapproved fire “ indicates that Aaron’s son offered an unacceptable sacrifice. Because of Yahweh’s holiness, this was a serious sin. They may have offered a sacrifice at the wrong time or in the wrong way. (See: [[rc://*/tw/dict/bible/kt/holy]] and [[rc://*/tw/dict/bible/kt/sin]]) +9:1 rp4k rc://*/ta/man/translate/figs-explicit בַּ⁠יּ֣וֹם הַ⁠שְּׁמִינִ֔י 1 The **eighth day** is the first day after the seven-day period of the ordination ceremony. Alternate translation: “on the first day after the ordination ceremony had finished” +9:2 jvuc rc://*/ta/man/translate/figs-explicit עֵ֣גֶל בֶּן־בָּקָ֧ר לְ⁠חַטָּ֛את וְ⁠אַ֥יִל לְ⁠עֹלָ֖ה תְּמִימִ֑ם 1 As the General Introduction to Leviticus discusses, the word **perfect** here refers to an animal that is an exemplary representative of its species. Alternate translation: “an unblemished calf, a son of the cattle, for a sin offering, and an unblemished ram for a burnt offering” or "a calf without blemish, a son of the cattle, for a sin offering, and a ram without blemish for a burnt offering" +9:2 fik1 rc://*/ta/man/translate/translate-unknown עֵ֣גֶל 1 A **calf** is a young bovine. If your language does not have a word for this type of animal, consider using a generic expression. Alternate translation: “a young bovine” +9:2 dtge rc://*/ta/man/translate/figs-idiom בֶּן־בָּקָ֧ר 1 See how you translated this expression in [1:5](../01/05.md). +9:2 e8xc rc://*/ta/man/translate/translate-unknown בָּקָ֧ר 1 See how you translated this word in [1:2](../01/02.md). +9:2 c82u rc://*/ta/man/translate/translate-unknown וְ⁠הַקְרֵ֖ב 1 See how you translated this symbolic action in [8:6](../08/06.md). +9:2 exi1 rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֥י יְהוָֽה 1 As the General Introduction to Leviticus discusses, in contexts such as this, the expression **to the face of Yahweh** means “where Yahweh can see” and, by extension, ”in Yahweh's presence.” See how you translated this expression in [1:5](../01/05.md). Alternate translation: “before Yahweh” or “in the precincts of the sacred tent where Yahweh lives among the Israelites” +9:3 jx2w rc://*/ta/man/translate/figs-quotesinquotes וְ⁠אֶל־ בְּנֵ֥י יִשְׂרָאֵ֖ל תְּדַבֵּ֣ר לֵ⁠אמֹ֑ר קְח֤וּ שְׂעִיר־ עִזִּים֙ 1 This expression introduces a direct quote within a direct quote. You could change this into an indirect quote. Alternate translation: “And you should tell the sons of Israel to take a buck of the goats” +9:3 rfql rc://*/ta/man/translate/figs-metaphor בְּנֵ֥י יִשְׂרָאֵ֖ל 1 See how you translated this expression in [1:2](../01/02.md). +9:3 wxr1 rc://*/ta/man/translate/figs-declarative תְּדַבֵּ֣ר 1 This expression is using a future statement to give an instruction or command. If it would be helpful in your language, you could translate these words using a command or instruction form. Alternate translation: “you must speak” or ”speak” +9:3 s42l rc://*/ta/man/translate/figs-yousingular תְּדַבֵּ֣ר 1 Here, **you** is singular. It refers to Aaron, so use the singular form in your translation if your language marks that distinction. +9:3 xwgi rc://*/ta/man/translate/writing-quotations לֵ⁠אמֹ֑ר 1 The word translated **saying** introduces a direct quotation. In your translation, consider ways in which you might introduce this quotation naturally in your language. +9:3 nq8j rc://*/ta/man/translate/figs-possession שְׂעִיר־עִזִּים֙ 1 The expression **a buck of the goats** used the possessive form to refer to a male goat that belongs to the class of animals also called goats. If your language possesses a specific term for a male goat, consider using it here, or use a generic expression. Alternate translation: “an adult male goat” +9:3 unc9 rc://*/ta/man/translate/figs-genericnoun עִזִּים֙ 1 The expression **the goats** does not refer to a specific group of animals. It describes any groups of animals that an Israelite might own. Express this in the way that would be most natural in your language. Alternate translation: “the goats that you own” +9:3 ah79 rc://*/ta/man/translate/figs-idiom וְ⁠עֵ֨גֶל וָ⁠כֶ֧בֶשׂ בְּנֵי־שָׁנָ֛ה תְּמִימִ֖ם 1 The expression **a son of a year** is an idiom that refers to an animal that is a year old. If your language has a similar idiom, consider using it here. If not, state the meaning plainly. Alternate translation: “and a perfect calf and a perfect lamb that are a year old” or “and a perfect calf and a perfect lamb that are twelve months of age” +9:4 gz2r rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֣י יְהוָ֔ה 1 See how you translated this expression in [1:5](../01/05.md). Alternate translation: “in Yahweh’s presence” or “in the precincts of the sacred tent where Yahweh lives among the Israelites” +9:4 fei7 rc://*/ta/man/translate/figs-activepassive וּ⁠מִנְחָ֖ה בְּלוּלָ֣ה בַ⁠שָּׁ֑מֶן 1 See how you translated this expression in [7:10](../07/10.md). +9:4 l9yn rc://*/ta/man/translate/grammar-connect-logic-goal כִּ֣י הַ⁠יּ֔וֹם יְהוָ֖ה נִרְאָ֥ה אֲלֵי⁠כֶֽם׃ 1 Here, **for** marks Yahweh's appearing to the people of Israel as the goal or purpose of presenting all the sacrificial animals that Moses names here. Use a connector in your language that makes it clear that this is the purpose. It may be helpful to start a new sentence here. Alternate translation, with a period before: “You should do this because Yahweh will appear to you today” +9:4 rn4r rc://*/ta/man/translate/figs-yousingular אֲלֵי⁠כֶֽם׃ 1 Here, **you** is plural. It refers to the Israelite people, so use the plural form in your translation if your language marks that distinction. +9:5 o262 rc://*/ta/man/translate/writing-pronouns וַ⁠יִּקְח֗וּ 1 Here, **they** refers to the Israelite people, the “sons of Israel.” If it would be helpful to your readers, consider making the referent explicit. Alternate translation: “And the people of Israel brought” +9:5 jx2j rc://*/ta/man/translate/figs-explicit אֵ֚ת אֲשֶׁ֣ר צִוָּ֣ה מֹשֶׁ֔ה 1 The expression **that which Moses commanded** refers to the five animals for the burnt, sin, and fellowship sacrifices and the loaves of bread for the grain offerings. These were referred to in [9:3–4](../09/03.md). If it would be helpful, consider making the referents explicit. Alternate translation: “the animals for the sacrifices and the grain offerings that Moses told them to bring” +9:5 jha5 rc://*/ta/man/translate/figs-idiom אֶל־פְּנֵ֖י אֹ֣הֶל מוֹעֵ֑ד 1 Here, **to the face of the tent of meeting** is an idiom that means “before the tent of meeting.” If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “to the front of the tent of meeting” +9:5 xpfc rc://*/ta/man/translate/translate-symaction וַֽ⁠יִּקְרְבוּ֙ כָּל־הָ֣⁠עֵדָ֔ה 1 See how you translated this symbolic action in [8:6](../08/06.md). +9:5 v2co rc://*/ta/man/translate/figs-metonymy וַ⁠יַּֽעַמְד֖וּ לִ⁠פְנֵ֥י יְהוָֽה׃ 1 Here, to **stand to the face of Yahweh** refers to the fact that the Israelite people came to stand before the altar, in the courtyard of the tent of meeting, where Yahweh lived among the Israelites. If it would be helpful in your language, consider stating this meaning plainly. Alternate translation: “and they stood in Yahweh’s presence within the precincts of the tent of meeting in which Yahweh lived among the Israelites” +9:6 m2gr rc://*/ta/man/translate/figs-yousingular צִוָּ֥ה יְהוָ֖ה תַּעֲשׂ֑וּ 1 Here, **you** is plural. It refers to the Israelite people, so use the plural form in your translation if your language marks that distinction. +9:6 p7cq rc://*/ta/man/translate/figs-metonymy וְ⁠יֵרָ֥א אֲלֵי⁠כֶ֖ם כְּב֥וֹד יְהוָֽה 1 Here, the expression **the glory of Yahweh** refers to the earthly manifestation of Yahweh in the form of fire (see [9:23–24](../09/23.md)). If it would be helpful in your language, consider stating this meaning plainly. Alternate translation: “and Yahweh himself will appear to you in the form of heavenly fire” +9:7 k98c וַ⁠עֲשֵׂ֞ה אֶת־ חַטָּֽאתְ⁠ךָ֙ וְ⁠אֶת־ עֹ֣לָתֶ֔⁠ךָ & וַ⁠עֲשֵׂ֞ה אֶת־ קָרְבַּ֤ן הָ⁠עָם֙ 1 Alternate translation: “and prepare your sin offering and your burnt offering ... And prepare the offering of the people” +9:7 xst1 וְ⁠כַפֵּ֥ר בַּֽעַדְ⁠ךָ֖ וּ⁠בְעַ֣ד הָ⁠עָ֑ם & וְ⁠כַפֵּ֣ר בַּֽעֲדָ֔⁠ם 1 Alternate translation: “and make atonement for yourself and for the people ... and make atonement for them” +9:7 caq0 rc://*/ta/man/translate/figs-abstractnouns וְ⁠כַפֵּ֥ר & וְ⁠כַפֵּ֣ר 1 See how you translated the similar expression in [1:4](../01/04.md). +9:7 kkgk rc://*/ta/man/translate/figs-possession אֶת־קָרְבַּ֤ן הָ⁠עָם֙ 1 The expression **the offering of the people** uses the possessive form to describe the sacrifices that Yahweh has commanded the people of Israel to bring. If your language would not use the possessive form for this, you could state the meaning plainly. Alternate translation: “the offering that Yahweh commanded the people to bring” +9:8 v2tu rc://*/ta/man/translate/figs-possession אֶת־עֵ֥גֶל הַ⁠חַטָּ֖את 1 The expression **the calf of the sin offering** uses the possessive form to describe a calf that is characterized by the fact that it has been chosen to be sacrificed as a sin offering. If your language would not use the possessive form for this, you could state the meaning plainly. Alternate translation: “the calf that he presented as a sin offering” +9:8 gnsj rc://*/ta/man/translate/figs-explicit אֲשֶׁר־לֽ⁠וֹ׃ 1 The expression **which was for himself** refers to the fact that this animal, the **calf of the sin offering**, was being offered for Aaron’s sake, and not for the people. If it would be helpful to your readers, consider stating the meaning plainly. Alternate translation: “which he offered to make atonement for himself” +9:9 q85r rc://*/ta/man/translate/figs-explicit וַ֠⁠יַּקְרִבוּ בְּנֵ֨י אַהֲרֹ֣ן אֶת־ הַ⁠דָּם֮ אֵלָי⁠ו֒ 1 This statement implies that the **sons of Aaron** collected the **blood** of the calf in a bowl as the blood drained. See how you handled the implied information in the similar expression in [1:5](../01/05.md). +9:9 ydrp rc://*/ta/man/translate/translate-symaction וַ֠⁠יַּקְרִבוּ בְּנֵ֨י אַהֲרֹ֣ן אֶת־הַ⁠דָּם֮ אֵלָי⁠ו֒ 1 See how you translated this symbolic action in [1:2](../01/02.md). +9:9 i8b4 rc://*/ta/man/translate/figs-explicit בְּנֵ֨י אַהֲרֹ֣ן 1 Here, **the sons of Aaron** literally refers to Aaron’s four historical sons and not to the entire priesthood. If it would be helpful in your language, consider making this explicit. Alternate translation, with a comma after: “Aaron’s four sons, Nadab, Abihu, Eleazar, and Ithamar” +9:9 pp9q rc://*/ta/man/translate/writing-pronouns וַ⁠יִּטְבֹּ֤ל אֶצְבָּע⁠וֹ֙ & וַ⁠יִּתֵּ֖ן & יָצַ֔ק 1 Here, the words **he** and **his** refer to Aaron. If it would be helpful in your language, consider making the referent explicit. Alternate translation: “and Aaron dipped his finger ... and Aaron gave it ... and he poured out” +9:9 dw7v rc://*/ta/man/translate/figs-idiom וַ⁠יִּתֵּ֖ן עַל־קַרְנ֣וֹת הַ⁠מִּזְבֵּ֑חַ 1 See how you translated this idiom in [4:7](../04/07.md). +9:9 pk8j rc://*/ta/man/translate/translate-unknown קַרְנ֣וֹת הַ⁠מִּזְבֵּ֑חַ 1 See how you translated this portion of the altar in [4:7](../04/07.md). +9:10 gqd4 וְ⁠אֶת־הַ⁠כְּלָיֹ֜ת וְ⁠אֶת־הַ⁠יֹּתֶ֤רֶת מִן־הַ⁠כָּבֵד֙ 1 See how you translated these internal organs in [3:4](../03/04.md). +9:10 henu rc://*/ta/man/translate/translate-unknown הִקְטִ֖יר הַ⁠מִּזְבֵּ֑חָ⁠ה 1 See how you translated this expression in [1:9](../01/09.md). +9:11 g8cw rc://*/ta/man/translate/figs-explicit וְ⁠אֶת־הַ⁠בָּשָׂ֖ר 1 Here, **the meat** refers to the portions of the calf of the sin offering that were to be taken outside of the camp and burned. According to [4:11](../04/11.md), this included the calf’s head, the legs, the remaining internal organs (other than the kidney and the liver), and any remaining meat (other than the breast meat and the right thigh). If it would be helpful to your readers, consider stating this meaning plainly. Alternate translation, with a comma after: “But the meat of the calf, along with its head and its legs, its entrails, its dung” +9:11 n477 rc://*/ta/man/translate/figs-explicitinfo שָׂרַ֣ף בָּ⁠אֵ֔שׁ 1 See how you handled the extra information in the similar expression in [6:30](../06/30.md). +9:11 qatp rc://*/ta/man/translate/writing-pronouns שָׂרַ֣ף בָּ⁠אֵ֔שׁ 1 Although it is unclear, it is likely that **he** here cannot refer to Aaron or to his sons or any of the priests, since burning the calf’s carcass outside of the camp had the potential to make them unclean. Thus, **he** here likely refers to another, unnamed Israelite. If it would be helpful to your readers, consider making this explicit. Alternate translation: “someone else burned with fire” or “another Israelite burned with fire” +9:12 ld7n rc://*/ta/man/translate/writing-pronouns וַ⁠יִּשְׁחַ֖ט אֶת־הָ⁠עֹלָ֑ה 1 Here, **he** refers to Aaron. If it would be helpful to your readers, consider making this explicit. Alternate translation: “And Aaron slaughtered the burnt offering” +9:12 t13n rc://*/ta/man/translate/figs-explicit וַ֠⁠יַּמְצִאוּ בְּנֵ֨י אַהֲרֹ֤ן אֵלָי⁠ו֙ אֶת־ הַ⁠דָּ֔ם 1 As before, this expression implies that **the sons of Aaron** caught the **blood** in a bowl as the blood drained from the animal. See how you handled the implied information in the similar expression in [1:5](../01/05.md). +9:13 o1kk וְ⁠אֶת־הָ⁠עֹלָ֗ה הִמְצִ֧יאוּ אֵלָ֛י⁠ו לִ⁠נְתָחֶ֖י⁠הָ וְ⁠אֶת־הָ⁠רֹ֑אשׁ 1 Alternate translation: “And they brought the burnt offering to him, having cut it into its pieces, including the head” +9:13 ci8q rc://*/ta/man/translate/writing-pronouns וְ⁠אֶת־הָ⁠עֹלָ֗ה הִמְצִ֧יאוּ אֵלָ֛י⁠ו 1 Here, **they** refers to the sons of Aaron, while **him** refers to Aaron himself. If it would be helpful to your readers, consider making these referents explicit. Alternate translation: “And the burnt offering Aaron’s four sons brought to their father” +9:13 p2xd rc://*/ta/man/translate/translate-unknown וַ⁠יַּקְטֵ֖ר עַל־הַ⁠מִּזְבֵּֽחַ׃ 1 See how you translated this ritual action in [1:9](../01/09.md). +9:14 b7wy rc://*/ta/man/translate/translate-unknown וַ⁠יִּרְחַ֥ץ אֶת־הַ⁠קֶּ֖רֶב וְ⁠אֶת־הַ⁠כְּרָעָ֑יִם וַ⁠יַּקְטֵ֥ר עַל־הָ⁠עֹלָ֖ה הַ⁠מִּזְבֵּֽחָ⁠ה׃ 1 See how you translated these actions in [1:9](../01/09.md). +9:15 vae8 rc://*/ta/man/translate/writing-poetry וַ⁠יַּקְרֵ֕ב אֵ֖ת קָרְבַּ֣ן הָ⁠עָ֑ם 1 See how you translated the similar repetition of related words in [1:2](../01/02.md). +9:15 xe2j rc://*/ta/man/translate/translate-symaction וַ⁠יַּקְרֵ֕ב 1 See how you translated this symbolic action in [8:6](../08/06.md). +9:15 zz37 rc://*/ta/man/translate/figs-possession אֵ֖ת קָרְבַּ֣ן הָ⁠עָ֑ם 1 See how you translated this expression in [9:7](../09/07.md). +9:15 siz7 rc://*/ta/man/translate/figs-possession אֶת־שְׂעִ֤יר הַֽ⁠חַטָּאת֙ 1 See how you translated the similar possessive form in [9:8](../09/08.md). +9:15 dwac rc://*/ta/man/translate/figs-explicit אֲשֶׁ֣ר לָ⁠עָ֔ם 1 See how you translated the similar expression in [9:8](../09/08.md). +9:15 f5tq rc://*/ta/man/translate/translate-ordinal כָּ⁠רִאשֽׁוֹן 1 The word **first** is the ordinal number for one. The expression **the first one** refers to the calf that Aaron offered as a sin offering for himself. Alternate translation: “like the calf that Aaron offered as a sin offering for himself” +9:16 vyze rc://*/ta/man/translate/figs-explicit וַֽ⁠יַּעֲשֶׂ֖⁠הָ כַּ⁠מִּשְׁפָּֽט׃ 1 The expression **he did it according to the regulation** means that Aaron offered the burnt offering that the people required according to the instructions that Yahweh commanded in Leviticus 1. If it would be helpful to your readers, consider making this meaning plain. Alternate translation: “and he did it just as Yahweh had commanded” +9:17 rf9u rc://*/ta/man/translate/figs-explicit וַ⁠יְמַלֵּ֤א כַפּ⁠וֹ֙ מִמֶּ֔⁠נָּה 1 The expression **he filled his palm from it** refers to the priests’ practice of designating what portion of a grain offering would be burned by scooping out whatever he could fit in his open, upturned hand. This practice is described in [2:2](../02/02.md) and [5:12](../05/012.md). If it would be helpful to your readers, consider making this meaning plain. Alternate translation: “and Aaron filled his palm with a handful of the grain offering in order to designate how much he would burn on the altar” +9:17 myae rc://*/ta/man/translate/writing-quotations וַ⁠יַּקְטֵ֖ר עַל־הַ⁠מִּזְבֵּ֑חַ 1 Here, **it** refers not to the whole grain offering, but to the portion that Aaron scooped out with his palm. If it would be helpful to your readers, consider making this meaning plain. Alternate translation: “and he caused the portion of the grain offering that he scooped out with his palm to become smoke on the altar” +9:17 xi9h rc://*/ta/man/translate/translate-unknown וַ⁠יַּקְטֵ֖ר עַל־הַ⁠מִּזְבֵּ֑חַ 1 See how you translated this expression in [1:9](../01/09.md). +9:17 a8bb rc://*/ta/man/translate/figs-explicit מִ⁠לְּ⁠בַ֖ד עֹלַ֥ת הַ⁠בֹּֽקֶר 1 The expression **the burnt offering of the morning** uses the possessive form to describe the burnt offering that was offered as the first sacrifice of each day. Normally, the priests would offer this burnt sacrifice in the morning before any other sacrifice. If it would be helpful to your readers, consider stating this meaning plainly. Alternate translation: “in addition to the burnt offering that had been offered earlier that morning as the usual first sacrifice of the day” +9:18 pdy2 rc://*/ta/man/translate/writing-pronouns וַ⁠יִּשְׁחַ֤ט 1 Although it is unclear, it is likely that **he** here refers to Aaron, who is offering this sacrifice on behalf of the whole people. If it would be helpful to your readers, consider making the referent explicit. Alternate translation: “And Aaron slaughtered” +9:18 zxfv rc://*/ta/man/translate/figs-possession וְ⁠אֶת־הָ⁠אַ֔יִל זֶ֥בַח הַ⁠שְּׁלָמִ֖ים 1 The expression **the ram of the sacrifice of the peace offerings** uses the possessive form to describe a ram that was characterized by the fact that it had been chosen to be the animal sacrifice for a peace offering. If it would be helpful to your readers, consider stating this meaning plainly. Alternate translation: “The ram that the people had presented to Aaron as the sacrifice for their peace offering” +9:18 vtbh rc://*/ta/man/translate/figs-explicit אֲשֶׁ֣ר לָ⁠עָ֑ם 1 See how you translated the similar expression in [9:8](../09/08.md). +9:18 y9tz rc://*/ta/man/translate/figs-explicit וַ֠⁠יַּמְצִאוּ בְּנֵ֨י אַהֲרֹ֤ן אֶת־ הַ⁠דָּם֙ אֵלָ֔י⁠ו 1 As before, this expression implies that **the sons of Aaron** caught the **blood** in a bowl as the blood drained from the animal. See how you handled the implied information in the similar expression in [1:5](../01/05.md). +9:18 qkc8 rc://*/ta/man/translate/figs-explicit בְּנֵ֨י אַהֲרֹ֤ן 1 Here, the expression **the sons of Aaron** refers specifically to Aaron’s four male sons. If this would be unclear, given the previous use of this expression, consider making the meaning explicit. Alternate translation, with a comma after: “and Aaron's four sons, Nadab, Abihu, Eleazar, and Ithamar” +9:19 ju3w הָֽ⁠אַלְיָ֤ה & וְ⁠הַ⁠כְּלָיֹ֔ת וְ⁠יֹתֶ֖רֶת הַ⁠כָּבֵֽד׃ 1 See how you translated these fat portions and internal organs in [3:4](../03/04.md). +9:19 q1v7 rc://*/ta/man/translate/figs-explicit וְ⁠הַֽ⁠מְכַסֶּה֙ 1 The expression **that which covers** refers to the fat that covers the internal organs, as referenced in [3:3](../03/03.md) and elsewhere in Leviticus 1–7. Alternate translation: “and the fat covering the innards” +9:20 cb2c rc://*/ta/man/translate/writing-pronouns וַ⁠יָּשִׂ֥ימוּ 1 Here, **they** refers to the sons of Aaron. If it would be helpful to your readers, consider making the referent explicit. Alternate translation: “Aaron’s four sons put” +9:20 a6zh rc://*/ta/man/translate/figs-explicit אֶת־הַ⁠חֲלָבִ֖ים & הַ⁠חֲלָבִ֖ים 1 The expression **the fat** refers to all the portions of fat and the internal organs that were listed in the previous verse. If it would be helpful to your readers, consider making this explicit. Alternate translation: “all these portions of fat and the innards ... all these portions of fat and the innards” +9:20 u277 rc://*/ta/man/translate/translate-unknown הֶ⁠חָז֑וֹת 1 See how you translated this portion of meat in [7:30](../07/30.md). +9:20 ftr5 rc://*/ta/man/translate/translate-unknown וַ⁠יַּקְטֵ֥ר הַ⁠חֲלָבִ֖ים הַ⁠מִּזְבֵּֽחָ⁠ה׃ 1 See how you translated this action in [1:9](../01/09.md). +9:20 c778 rc://*/ta/man/translate/writing-pronouns וַ⁠יַּקְטֵ֥ר הַ⁠חֲלָבִ֖ים הַ⁠מִּזְבֵּֽחָ⁠ה׃ 1 Here, **he** refers to Aaron. If it would be helpful to your readers, consider making this explicit. Alternate translation: “and Aaron caused the fat portions to become smoke on the altar” +9:21 lwm2 rc://*/ta/man/translate/translate-unknown שׁ֣וֹק הַ⁠יָּמִ֔ין 1 See how you translated this portion of meat in [7:32](../07/32.md). +9:21 m515 rc://*/ta/man/translate/translate-unknown הֵנִ֧יף אַהֲרֹ֛ן תְּנוּפָ֖ה 1 See how you translated this symbolic action and its corresponding type of offering in [7:30](../07/30.md). +9:21 ki59 rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֣י יְהוָ֑ה 1 See how you translated this idiom in [7:30](../07/30.md). +9:22 y35z rc://*/ta/man/translate/translate-symaction וַ⁠יִּשָּׂ֨א אַהֲרֹ֧ן אֶת־יד⁠ו אֶל־הָ⁠עָ֖ם 1 Lifting one's hands is a symbolic action that signals a physical posture of prayer. If this would not be clear to your readers, you could explain the significance of this action in the text or in a footnote. Alternate translation: “And Aaron lifted his hands toward the people so that he could pray for them” +9:22 xk8g rc://*/ta/man/translate/translate-blessing וַֽ⁠יְבָרְכֵ֑⁠ם 1 Aaron is asking Yahweh to bless the people. You could express this as either a blessing or a prayer, in whichever way is more natural in your language. Alternate translation: “and he prayed Yahweh’s blessing over the people” +9:22 ky92 וַ⁠יֵּ֗רֶד מֵ⁠עֲשֹׂ֧ת הַֽ⁠חַטָּ֛את וְ⁠הָ⁠עֹלָ֖ה וְ⁠הַ⁠שְּׁלָמִֽים׃ 1 The expression **And he came down** refers to the fact that Aaron was likely elevated off the ground, probably by means of stairs or a ramp, in order to offer the sacrifices on top of the altar. Consequently, Aaron would have been higher than where the people were standing. If it would be helpful, consider supplying this implied information. Alternate translation: “And, because Aaron was elevated above the people when he offered the sacrifices, he came down from making the sin offering and the burnt offering and the peace offerings” +9:23 lsoa rc://*/ta/man/translate/figs-distinguish וַ⁠יָּבֹ֨א מֹשֶׁ֤ה וְ⁠אַהֲרֹן֙ אֶל־אֹ֣הֶל מוֹעֵ֔ד וַ⁠יֵּ֣צְא֔וּ 1 These expressions may seem like consecutive actions. However, it is likely that Moses and Aaron went into the tent of meeting to talk with Yahweh and that they only came out again once they had done so. In your translation, make sure that these two actions do not appear to be immediately consecutive. Alternate translation: “And Moses and Aaron went into the tent of meeting. Sometime later, after they had met with Yahweh, they went out” +9:23 mr4h rc://*/ta/man/translate/translate-blessing וַֽ⁠יְבָרֲכ֖וּ אֶת־הָ⁠עָ֑ם 1 Aaron and Moses are asking Yahweh to bless **the people**. You could express this as either a blessing or a prayer, in whichever way is more natural in your language. Alternate translation: “and they prayed that Yahweh would bless the people” +9:23 d94f rc://*/ta/man/translate/figs-explicit וַ⁠יֵּרָ֥א כְבוֹד־ יְהוָ֖ה אֶל־ כָּל־ הָ⁠עָֽם 1 See how you translated the expression **the glory of Yahweh** in [9:6](../09/06.md). +9:24 v7ig rc://*/ta/man/translate/figs-metonymy מִ⁠לִּ⁠פְנֵ֣י יְהוָ֔ה וַ⁠תֹּ֨אכַל֙ 1 The expression **from before the face of Yahweh** likely means that the fire came from the direction of Yahweh’s presence in the Most Holy Place, where he lived among the Israelites. If it would be helpful to your readers, consider stating the meaning plainly. Alternate translation: “from Yahweh's presence in the Most Holy Place, where he lived among the Israelites” +9:24 m6fb rc://*/ta/man/translate/figs-metaphor וַ⁠תֹּ֨אכַל֙ עַל־הַ⁠מִּזְבֵּ֔חַ אֶת־הָ⁠עֹלָ֖ה וְ⁠אֶת־הַ⁠חֲלָבִ֑ים 1 This expression uses the image of **the fire** consuming or eating **the burnt offering** to refer to the process that the sacrifice undergoes as the fire burns it until it is completely ash. If your language has a similar idiom used of fire completely burning something, consider using it here. If not, consider using a generic expression. Alternate translation: “and it completely burned the burnt offering and the fat on the altar until it was nothing but ash” +9:24 m7g9 rc://*/ta/man/translate/figs-ellipsis וַ⁠יַּ֤רְא כָּל־הָ⁠עָם֙ 1 The expression *all the people saw** may leave out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “And all the people saw what happened” or “And all the people saw how the fire consumed the burnt offering and the fat on the altar” +9:24 e6ys rc://*/ta/man/translate/translate-symaction וַ⁠יָּרֹ֔נּוּ 1 Here, to shout is to cry out in joy with a loud voice. If this would not be clear in your language, consider stating the meaning explicitly. Alternate translation: “and they joyfully shouted” or “and they cheered loudly” +9:24 da35 rc://*/ta/man/translate/translate-symaction וַֽ⁠יִּפְּל֖וּ עַל־ פְּנֵי⁠הֶֽם 1 To fall on one’s **face** is a symbolic action. As an act of reverence, honor, and submission, It refers to either: (1) bowing on one’s knees with one’s face to the ground. If your language has a similar idiom to refer to bowing with respect to authority, consider using it here. If not, consider stating the meaning plainly. Alternate translation: “and they knelt down in respect and awe with their faces on the ground” or (2) laying flat on the ground. Alternate translation: “and they laid flat out on the ground” +10:intro qn6v 0 # Leviticus 10 General Notes\n\n## Structure and formatting\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in 10:3.\n\n## Special concepts in this chapter\n\n### Mourning\n\n## Other possible translation difficulties in this chapter\n\n### “Fire” +10:1 wogp rc://*/ta/man/translate/figs-explicit וַ⁠יִּקְח֣וּ 1 The word **And** indicates that the action of this chapter immediately follows what happened in the previous chapter. The events recorded here should be considered to be a continuation of the story of the ordination ceremony. In your translate, be sure to use a connecting word that signals this to your readers. 10:1 r6u3 rc://*/ta/man/translate/translate-names נָדָ֨ב וַ⁠אֲבִיה֜וּא 1 **Nadab** and **Abihu** are the names of Aaron’s sons. -10:1 ghd1 מַחְתָּת֗⁠וֹ 1 A **censer** is a shallow metal container which priests used to carry hot coals or incense. -10:1 d3vv וַ⁠יִּתְּנ֤וּ בָ⁠הֵן֙ אֵ֔שׁ 1 Alternate translation: “and they put burning coals in it” -10:1 qem4 וַ⁠יַּקְרִ֜בוּ לִ⁠פְנֵ֤י יְהוָה֙ אֵ֣שׁ זָרָ֔ה אֲשֶׁ֧ר לֹ֦א צִוָּ֖ה אֹתָֽ⁠ם 1 Alternate translation: “But Yahweh did not approve of their offering because it was not according to what he commanded them to offer” -10:1 afy8 לִ⁠פְנֵ֤י יְהוָה֙ אֵ֣שׁ זָרָ֔ה 1 Alternate translation: “unapproved fire to Yahweh” -10:2 et86 וַ⁠תֵּ֥צֵא אֵ֛שׁ מִ⁠לִּ⁠פְנֵ֥י יְהוָ֖ה 1 Alternate translation: “So Yahweh sent out fire” -10:2 f9fy rc://*/ta/man/translate/figs-metaphor וַ⁠תֹּ֣אכַל אוֹתָ֑⁠ם 1 The fire completely burning the men up is spoken of as if the fire **devoured** or completely used them up. -10:2 c893 וַ⁠יָּמֻ֖תוּ לִ⁠פְנֵ֥י יְהוָֽה 1 Alternate translation: “And they died in the presence of Yahweh” -10:3 pl7g rc://*/ta/man/translate/figs-quotesinquotes הוּא֩ אֲשֶׁר־ דִּבֶּ֨ר יְהוָ֤ה׀ לֵ⁠אמֹר֙ בִּ⁠קְרֹבַ֣⁠י אֶקָּדֵ֔שׁ וְ⁠עַל־ פְּנֵ֥י כָל־ הָ⁠עָ֖ם אֶכָּבֵ֑ד 1 This has a quotation within a quotation. You can state this as an indirect quotation. Alternate translation: “This is what Yahweh was talking about when he said that he would reveal his holiness to those who come near him, and that he will be glorified on the faces of the people.” -10:3 c9g1 בִּ⁠קְרֹבַ֣⁠י אֶקָּדֵ֔שׁ 1 The phrase **those who come near me** refers to the priests that serve Yahweh. Alternate translation: “I will show those that come near to serve me that I am holy” or “Those who come near to serve me must treat me as holy” -10:3 py8y rc://*/ta/man/translate/figs-activepassive וְ⁠עַל־ פְּנֵ֥י כָל־ הָ⁠עָ֖ם אֶכָּבֵ֑ד 1 This second part of Yahweh’s statement still concerns the priest, who are the ones who come near to Yahweh. If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “And they must glorify me before all the people” or “And they must honor me in the presence of all the people” -10:4 qzy6 rc://*/ta/man/translate/translate-names מִֽישָׁאֵל֙ & אֶלְצָפָ֔ן & בְּנֵ֥י עֻזִּיאֵ֖ל 1 **Mishael**, **Elzaphan**, and **Uzziel** are names of men. -10:4 bt7v אֶת־ אֲחֵי⁠כֶם֙ 1 This does not mean they were literal **brothers**. Here **brothers** means relatives or cousins. -10:5 qi3k וַֽ⁠יִּקְרְב֗וּ 1 Alternate translation: “So Mishael and Elzaphan came near” -10:5 lmx1 וַ⁠יִּשָּׂאֻ⁠ם֙ בְּ⁠כֻתֳּנֹתָ֔⁠ם 1 They **carried** the bodies of Nadab and Abihu, which still had on the priestly **tunics**. -10:6 w2ql rc://*/ta/man/translate/translate-names וּ⁠לְ⁠אֶלְעָזָר֩ וּ⁠לְ⁠אִֽיתָמָ֨ר 1 **Eleazar** and **Ithamar** are the names of Aaron’s sons. -10:6 zau7 rc://*/ta/man/translate/translate-symaction רָֽאשֵׁי⁠כֶ֥ם אַל־ תִּפְרָ֣עוּ׀ וּ⁠בִגְדֵי⁠כֶ֤ם לֹֽא־ תִפְרֹ֨מוּ֙ 1 Yahweh is telling Aaron and his sons not to show any outward signs of grief or mourning. -10:6 pe72 rc://*/ta/man/translate/figs-synecdoche כָּל־ הָ⁠עֵדָ֖ה 1 Here, **assembly** means the whole congregation of Israel, not just a group of leaders. Alternate translation: “all the people of Israel” -10:6 cbn7 rc://*/ta/man/translate/figs-metonymy כָּל־ בֵּ֣ית יִשְׂרָאֵ֔ל 1 Here, **house** represents the people. Alternate translation: “all the people of Israel” -10:6 g4h2 יִבְכּוּ֙ אֶת־ הַ⁠שְּׂרֵפָ֔ה אֲשֶׁ֖ר שָׂרַ֥ף יְהוָֽה 1 Alternate translation: “may mourn for those whom Yahweh killed with his fire” -10:9 fke8 חֻקַּ֥ת עוֹלָ֖ם 1 Here, **It** refers back to the command for the priests to not drink wine or strong drink when they enter the tent of meeting. -10:9 xt68 חֻקַּ֥ת עוֹלָ֖ם לְ⁠דֹרֹתֵי⁠כֶֽם 1 See how you translated these words in [Leviticus 3:17](../03/17.md). -10:10 c51w וּֽ⁠לֲ⁠הַבְדִּ֔יל 1 You can start a new sentence here. Alternate translation: “You must do this so that you will be able to distinguish” -10:10 um6e rc://*/ta/man/translate/figs-nominaladj הַ⁠קֹּ֖דֶשׁ וּ⁠בֵ֣ין הַ⁠חֹ֑ל 1 The nominal adjectives **the set apart** and **the common** can be stated as adjectives. Alternate translation: “what is holy and what is common” or “between what is dedicated to God and what is ordinary” -10:10 h6gu rc://*/ta/man/translate/figs-nominaladj הַ⁠טָּמֵ֖א וּ⁠בֵ֥ין הַ⁠טָּהֽוֹר 1 The nominal adjectives **the unclean** and **the clean** indicate groups of things. Your language may use adjectives in the same way. If not, you can translate these words with equivalent phrases. Alternate translation: “what is unclean and what is clean” or “what God will not accept and what he will accept” -10:10 hnd2 rc://*/ta/man/translate/figs-metaphor הַ⁠טָּמֵ֖א 1 A person or thing that Yahweh has stated is unfit to touch is spoken of as if they were physically **unclean**. -10:10 hwt7 rc://*/ta/man/translate/figs-metaphor הַ⁠טָּהֽוֹר 1 A person or thing that Yahweh has stated is fit to touch is spoken of as if they were physically **clean**. -10:12 x7w9 כִּ֛י קֹ֥דֶשׁ קָֽדָשִׁ֖ים הִֽוא 1 Alternate translation: “for the grain offering is most holy” -10:13 lw7m rc://*/ta/man/translate/figs-activepassive כִּי־ כֵ֖ן צֻוֵּֽיתִי 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “this is what Yahweh commanded me” -10:14 kzs9 שׁ֣וֹק 1 The **thigh** is the upper part of the leg above the knee. -10:14 pj8w rc://*/ta/man/translate/figs-metaphor בְּ⁠מָק֣וֹם טָה֔וֹר 1 A **place** that is fit to be used for God’s purposes is spoken of as if it were physically **clean**. -10:14 hd3b rc://*/ta/man/translate/figs-you אַתָּ֕ה וּ⁠בָנֶ֥י⁠ךָ וּ⁠בְנֹתֶ֖י⁠ךָ אִתָּ֑⁠ךְ 1 Here, **you** and **your** refer to Aaron. -10:14 d7ig rc://*/ta/man/translate/figs-activepassive כִּֽי־ חָקְ⁠ךָ֤ וְ⁠חָק־ בָּנֶ֨י⁠ךָ֙ נִתְּנ֔וּ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “for Yahweh has given them as the share of you and of your sons” -10:15 y6r2 וַ⁠חֲזֵ֣ה 1 The **breast** is the front part of the animal’s body below the neck. -10:15 e8hp rc://*/ta/man/translate/figs-explicit וְ⁠הָיָ֨ה לְ⁠ךָ֜ וּ⁠לְ⁠בָנֶ֤י⁠ךָ אִתְּ⁠ךָ֙ לְ⁠חָק־ עוֹלָ֔ם 1 Translate this so it is understood that the portion belongs to Aaron and his sons. Alternate translation: “And this portion will always be for you and your sons” -10:16 ssj2 אֶלְעָזָ֤ר & אִֽיתָמָר֙ 1 See how you translated *Eleazar** and **Ithamar** in [Leviticus 10:6](../10/06.md). -10:17 y3wc rc://*/ta/man/translate/figs-rquestion מַדּ֗וּעַ לֹֽא־ אֲכַלְתֶּ֤ם אֶת־ הַֽ⁠חַטָּאת֙ בִּ⁠מְק֣וֹם הַ⁠קֹּ֔דֶשׁ כִּ֛י קֹ֥דֶשׁ קָֽדָשִׁ֖ים הִ֑וא וְ⁠אֹתָ֣⁠הּ׀ נָתַ֣ן לָ⁠כֶ֗ם לָ⁠שֵׂאת֙ אֶת־ עֲוֺ֣ן הָ⁠עֵדָ֔ה לְ⁠כַפֵּ֥ר עֲלֵי⁠הֶ֖ם לִ⁠פְנֵ֥י יְהוָֽה 1 Moses uses a question to rebuke Eleazar and Ithamar. If it would be helpful in your language, you could express this question as a statement. Alternate translation: “You should have eaten the sin offering in the holy place, since it is the holiest holy thing, and it he has given to you to take away the iniquity of the assembly, to make atonement for them before the face of Yahweh.” -10:17 rz8i כִּ֛י קֹ֥דֶשׁ קָֽדָשִׁ֖ים הִ֑וא 1 Alternate translation: “since the sin offering is most the most holy thing” -10:17 d4e4 rc://*/ta/man/translate/figs-metaphor לָ⁠שֵׂאת֙ אֶת־ עֲוֺ֣ן הָ⁠עֵדָ֔ה 1 Causing Yahweh to forgive the people of Israel is spoken of as if their **iniquity** were an object that Yahweh takes from the people. -10:17 m77r לִ⁠פְנֵ֥י יְהוָֽה 1 Alternate translation: “in the presence of Yahweh” -10:18 yy2n rc://*/ta/man/translate/figs-activepassive לֹא־ הוּבָ֣א אֶת־ דָּמָ֔⁠הּ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “you did not bring its blood” -10:19 jkx5 וַ⁠תִּקְרֶ֥אנָה אֹתִ֖⁠י כָּ⁠אֵ֑לֶּה 1 Aaron is referring to the death of his two sons. -10:19 yzv9 rc://*/ta/man/translate/figs-rquestion וְ⁠אָכַ֤לְתִּי חַטָּאת֙ הַ⁠יּ֔וֹם הַ⁠יִּיטַ֖ב בְּ⁠עֵינֵ֥י יְהוָֽה 1 These sacrifices were to be eaten with joy and happiness. Aaron uses a question to emphasize that Yahweh would not be pleased for him to eat the sacrifices since he is sad because of his sons’ deaths. This question may be translated as a statement. Alternate translation: “Certainly, Yahweh would not have been pleased if I had eaten the sin offering today.” +10:1 ghd1 rc://*/ta/man/translate/translate-unknown מַחְתָּת֗⁠וֹ 1 A **censer** is a shallow metal container that priests could use to carry hot coals or ash. It is likely that these dishes could also be used to offer incense. If your language has a word for this religious object, consider using it here. If not, consider using a generic expression. Alternate translation: “his pan” +10:1 d3vv rc://*/ta/man/translate/figs-idiom וַ⁠יִּתְּנ֤וּ בָ⁠הֵן֙ אֵ֔שׁ 1 See how you translated this idiom in [1:7](../01/07.md). Alternate translation: “and they put fire in them” +10:1 oggx rc://*/ta/man/translate/figs-metonymy אֵ֔שׁ 1 Here, the word **fire** represents the coals that produce fire. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “burning coals” or “live coals” +10:1 lb5p rc://*/ta/man/translate/translate-unknown קְטֹ֑רֶת 1 See how you translated this term in [4:7](../04/07.md). +10:1 qem4 rc://*/ta/man/translate/translate-symaction וַ⁠יַּקְרִ֜בוּ לִ⁠פְנֵ֤י יְהוָה֙ אֵ֣שׁ זָרָ֔ה 1 See how you translated this symbolic action in [1:2](../01/02.md). +10:1 dwmf rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֤י יְהוָה֙ 1 See how you translated this expression in [1:5](../01/05.md). Alternate translation: “in the precincts of the tent of meeting where Yahweh lived among the Israelites” or “in Yahweh’s presence” +10:1 b4s0 rc://*/ta/man/translate/figs-explicit אֵ֣שׁ זָרָ֔ה 1 It is likely that the expression **strange fire** means that either: (1) Nadab and Abihu had used burning coals that came from a common, everyday source rather than from a holy source, as Yahweh had commanded. Alternate translation: “common fire that was not set apart exclusively for Yahweh’s purposes” or (2) the incense that Nadab and Abihu placed on top of the burning coals was not the kind of incense that Yahweh had commanded should be offered in the tent of meeting. Alternate translation: “unauthorized incense” +10:1 afy8 rc://*/ta/man/translate/figs-metonymy אֵ֣שׁ 1 It is likely that **fire** refers to coals that Nadab and Abihu used to smolder the incense and cause it to smoke. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “coals” +10:1 it5c rc://*/ta/man/translate/figs-explicit אֲשֶׁ֧ר לֹ֦א צִוָּ֖ה אֹתָֽ⁠ם׃ 1 This expression refers to the fact that the **strange fire** that Nadab and Abihu offered was not what Yahweh had commanded. Alternate translation: “that was not what Yahweh had specifically commanded his priests to offer” +10:2 c7n7 rc://*/ta/man/translate/figs-distinguish אֵ֛שׁ 1 Here, **fire** means fire and not coals, as in the previous verse. The repetition of words is intended to be ironic. Nadab and Abihu offered fire, but fire consumed them in judgment. If your language has similar words for live coals and for fire that could preserve this irony, consider using those terms here. If not, be sure to translate this word as fire. +10:2 et86 rc://*/ta/man/translate/figs-metonymy מִ⁠לִּ⁠פְנֵ֥י יְהוָ֖ה 1 See how you translated this expression in [1:5](../01/05.md). Alternate translation: “from the Holy of Holies where Yahweh lived among the Israelites” or “from Yahweh’s presence” +10:2 f9fy rc://*/ta/man/translate/figs-metaphor וַ⁠תֹּ֣אכַל אוֹתָ֑⁠ם 1 The author of Leviticus uses the image of the **fire** consuming or eating Aaron’s two sons to refer to the process that the sacrifice undergoes as the fire burns it until it is completely ash. If your language has a similar idiom used of fire completely burning something, consider using it here. If not, consider using a generic expression. Alternate translation: “and it completely burned them until they were nothing but ash” +10:2 c893 rc://*/ta/man/translate/figs-metonymy וַ⁠יָּמֻ֖תוּ לִ⁠פְנֵ֥י יְהוָֽה 1 See how you translated this expression in [1:5](../01/05.md). Alternate translation: “And they died in the precincts of the tent of meeting where Yahweh lived among the Israelites” or “And they died in Yahweh’s presence” +10:3 pl7g rc://*/ta/man/translate/figs-quotesinquotes הוּא֩ אֲשֶׁר־ דִּבֶּ֨ר יְהוָ֤ה׀ לֵ⁠אמֹר֙ בִּ⁠קְרֹבַ֣⁠י אֶקָּדֵ֔שׁ וְ⁠עַל־ פְּנֵ֥י כָל־ הָ⁠עָ֖ם אֶכָּבֵ֑ד 1 This has a quotation within a quotation. You can state this as an indirect quotation. Alternate translation: “This is what Yahweh spoke when he said that he would show himself to be holy among those who draw near to him and that he would be honored on the faces of all the people” +10:3 gef8 rc://*/ta/man/translate/writing-quotations לֵ⁠אמֹר֙ 1 The word translated **saying** introduces a direct quotation. In your translation, consider ways in which you might introduce this quotation naturally in your language. +10:3 c9g1 rc://*/ta/man/translate/figs-explicit בִּ⁠קְרֹבַ֣⁠י 1 The phrase **those who come near me** refers to either: (1) the priests that draw near to Yahweh in order to offer sacrifices to him. Alternate translation: “among the priests who offer sacrifices to me” or (2) all the people who draw near to Yahweh in order to offer sacrifices to him. Alternate translation: “among everyone who offers sacrifices to me” +10:3 p7vy rc://*/ta/man/translate/figs-explicit אֶקָּדֵ֔שׁ 1 The expression **I will show myself to be holy** means that, by killing Aaron’s sons, either: (1) Yahweh demonstrated that he alone is God by showing that he is not only set apart from sin but also perfect and powerful. Alternate translation: “I will show that I am God and that I alone am set apart from sin” or (2) Yahweh removed the impurity caused by the sins of Nadab and Abihu, thus purifying himself. Alternate translation: “I will purify myself from the impurity of people’s sin” +10:3 pag5 rc://*/ta/man/translate/figs-activepassive אֶקָּדֵ֔שׁ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “I will make them see that I am holy” +10:3 kpac rc://*/ta/man/translate/figs-metonymy וְ⁠עַל־פְּנֵ֥י כָל־הָ⁠עָ֖ם 1 Here, the **face** of **all the people** refers to the people's faculties of sight and, by extension, what they can see. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “And in the sight of all the people” +10:3 py8y rc://*/ta/man/translate/figs-activepassive אֶכָּבֵ֑ד 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “I will demonstrate that people should honor me” +10:4 qzy6 rc://*/ta/man/translate/translate-names מִֽישָׁאֵל֙ & אֶלְצָפָ֔ן & בְּנֵ֥י עֻזִּיאֵ֖ל 1 **Mishael** and **Elzaphan** are the names of Aaron’s cousins, the sons of his uncle, **Uzziel**. +10:4 o9ui rc://*/ta/man/translate/translate-names עֻזִּיאֵ֖ל 1 **Uzziel** is the name of Aaron’s uncle. +10:4 tu5m rc://*/ta/man/translate/translate-kinship דֹּ֣ד אַהֲרֹ֑ן 1 Here the term **uncle** specifically refers to Aaron's father's brother. If your language has a specific word for an **uncle**, it would be appropriate to use it here. If not, consider using a generic expression. Alternate translation: “Aaron's father's brother” +10:4 etlw rc://*/ta/man/translate/translate-symaction קִ֠רְב֞וּ 1 To **present** oneself is a symbolic action that refers to bringing oneself into Yahweh’s presence to do his purposes. If this expression would be confusing to your readers, consider stating the meaning plainly. Alternate translation, with a period following: “Come near to the precincts of the tent of meeting where Yahweh lives among the Israelites and be ready to do what Yahweh requires of you” +10:4 tus1 rc://*/ta/man/translate/figs-idiom שְׂא֤וּ אֶת־אֲחֵי⁠כֶם֙ 1 To **lift** something can mean to carry it. If your language has a similar idiom, consider using it here. If not, consider stating the meaning plainly. Alternate translation: “and carry your brothers” +10:4 bt7v rc://*/ta/man/translate/figs-metaphor אֶת־ אֲחֵי⁠כֶם֙ 1 Here, the word **brothers** refers either: (1) to close family relations. Alternate translation: “your close family members” or (2) to fellow Israelites who are to consider one another as members of a single extended family. Alternate translation: “your fellow Israelites” +10:4 m9ht rc://*/ta/man/translate/figs-yousingular אֶת־אֲחֵי⁠כֶם֙ 1 Here, **your** is plural. It refers to Mishael and Elzaphan, so use the plural form in your translation if your language marks that distinction. +10:4 wutc rc://*/ta/man/translate/figs-idiom מֵ⁠אֵ֣ת פְּנֵי־הַ⁠קֹּ֔דֶשׁ 1 Here, **from the face of the Holy Place** is an idiom that refers to the location in front of the Holy Place, likely the courtyard in front of the curtain that hung over the entrance to the Holy of Holies. If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “from the space in front of the Holy of Holies within the tent of meeting” +10:4 k1n1 rc://*/ta/man/translate/figs-explicit הַ⁠קֹּ֔דֶשׁ 1 The **Holy Place** refers to the inner tent inside of which the Holy of Holies was located. If it would be helpful in your language, consider making the meaning clear. Alternate translation: “the inner sanctuary which houses the Holy of Holies” +10:5 qi3k rc://*/ta/man/translate/translate-symaction וַֽ⁠יִּקְרְב֗וּ 1 See how you translated this symbolic action in [1:2](../01/02.md). +10:5 vv6w rc://*/ta/man/translate/figs-explicit וַ⁠יִּשָּׂאֻ⁠ם֙ בְּ⁠כֻתֳּנֹתָ֔⁠ם 1 Mishael and Elzaphan carry Nadab and Abihu **by their tunics** so as to not come in direct contact with a dead body, which would make Mishael and Elzaphan ceremonially unclean. If it would be helpful in your language, consider providing this implied information in a footnote or in the text of your translation. Alternate translation: “and, because they did not want to become unclean by touching a dead body, they lifted them by their tunics” +10:5 x91o rc://*/ta/man/translate/figs-idiom וַ⁠יִּשָּׂאֻ⁠ם֙ 1 To **lift** something means to carry it. If your language has a similar idiom, consider using it here. If not, consider stating the meaning plainly. Alternate translation: “and they carried them” +10:5 lmx1 rc://*/ta/man/translate/writing-pronouns וַ⁠יִּשָּׂאֻ⁠ם֙ 1 Here, **them** refers to the bodies of Nadab and Abihu. If it would be helpful in your language, consider making the referent clear. Alternate translation: “and they lifted the bodies of Nadab and Abihu” +10:5 g8xv rc://*/ta/man/translate/translate-unknown בְּ⁠כֻתֳּנֹתָ֔⁠ם 1 See how you translated this article of clothing in [8:7](../08/07.md). +10:5 aswh rc://*/ta/man/translate/writing-pronouns בְּ⁠כֻתֳּנֹתָ֔⁠ם 1 Here, **their** could refer to (1) Nadab and Abihu. Alternate translation: “by Nadab and Abihu’s tunics” or (2) Mishael and Elzaphan. Alternate translation: “by Mishael and Elzaphan’s tunics” +10:6 w2ql rc://*/ta/man/translate/translate-names וּ⁠לְ⁠אֶלְעָזָר֩ וּ⁠לְ⁠אִֽיתָמָ֨ר 1 **Eleazar** and **Ithamar** are the names of Aaron’s two remaining sons. +10:6 jqvz rc://*/ta/man/translate/writing-pronouns ׀ בָּנָ֜י⁠ו 1 Here, **his** refers to Aaron. If it would be helpful in your language, consider making the referent clear. Alternate translation: “Aaron’s sons” +10:6 zau7 rc://*/ta/man/translate/translate-symaction רָֽאשֵׁי⁠כֶ֥ם אַל־ תִּפְרָ֣עוּ׀ וּ⁠בִגְדֵי⁠כֶ֤ם לֹֽא־ תִפְרֹ֨מוּ֙ 1 These are symbolic actions associated with mourning for dead relatives. If your language does not have similar actions associated with a period of mourning, consider explaining the meaning of these actions in a footnote or in the text of your translation. Alternate translation: “Do not mourn for your relatives by letting your heads be loose or by tearing your clothes” +10:6 hutl rc://*/ta/man/translate/figs-metonymy רָֽאשֵׁי⁠כֶ֥ם אַל־תִּפְרָ֣עוּ ׀ 1 Here, the word **heads** refers to the hair of one’s head by association, so the expression **Do not let your heads be loose** refers to letting one’s hair hang down disheveled and unkempt. It is implied that Aaron’s sons’ hair was long enough to hang down over their heads. As the previous note suggests, this was a common practice associated with mourning for a dead relative. If it would be helpful in your language, consider stating the meaning plainly. Alternate translation: “Do not let your long hair hang down loose” +10:6 qzuj rc://*/ta/man/translate/figs-yousingular רָֽאשֵׁי⁠כֶ֥ם & וּ⁠בִגְדֵי⁠כֶ֤ם & וְ⁠לֹ֣א תָמֻ֔תוּ & וַ⁠אֲחֵי⁠כֶם֙ 1 Here, **you** and **your** are plural. They refer to Aaron’s sons, Eleazar and Ithamar, so use the plural form in your translation if your language marks that distinction. +10:6 viun rc://*/ta/man/translate/writing-pronouns יִקְצֹ֑ף 1 Here, **he** refers to Yahweh. If it would be helpful in your language, consider making the referent clear. Alternate translation: “Yahweh will not be angry” +10:6 s1o8 rc://*/ta/man/translate/figs-parallelism וַ⁠אֲחֵי⁠כֶם֙ כָּל־בֵּ֣ית יִשְׂרָאֵ֔ל 1 These two phrases mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the phrases in a way that shows that the second phrase is repeating the first one, not saying something additional. Alternate translation: “But the whole house of Israel, who are your brothers” +10:6 pe72 rc://*/ta/man/translate/figs-metaphor וַ⁠אֲחֵי⁠כֶם֙ 1 Here, the word **brothers** does not mean male relatives. Rather, it likely refers to all their fellow Israelites, who were to be considered to be members of a single extended family. Alternate translation: “But all your fellow Israelites” +10:6 cbn7 rc://*/ta/man/translate/figs-metonymy כָּל־ בֵּ֣ית יִשְׂרָאֵ֔ל 1 Here, **house** refers to the whole people of Israel. If it would be helpful in your language, consider stating the meaning plainly. Alternate translation: “all the people of Israel” +10:6 d6t9 rc://*/ta/man/translate/figs-declarative יִבְכּוּ֙ 1 This expression uses a future statement to give an instruction or command. If it would be helpful in your language, you could translate these words using a command or instruction form. Alternate translation: “should weep” or “must weep” +10:6 g4h2 rc://*/ta/man/translate/writing-poetry הַ⁠שְּׂרֵפָ֔ה אֲשֶׁ֖ר שָׂרַ֥ף יְהוָֽה 1 Here, a verb and its object come from the same root. The phrase **he burned** translates a verb that is related to the noun translated **burning**. The repetition of related words adds emphasis to the statement. If your language can repeat words for emphasis and your language has comparable terms that you can use in your own translation, it would be appropriate to use that construction here in your translation. +10:6 pcx5 rc://*/ta/man/translate/figs-explicit אֶת־הַ⁠שְּׂרֵפָ֔ה אֲשֶׁ֖ר שָׂרַ֥ף יְהוָֽה׃ 1 The word **burning** refers to the fire that came out from the Holy Place and consumed Nadab and Abihu. If this would not be clear in your language, consider stating the meaning plainly. Alternate translation: “for the way that Yahweh completely destroyed Nadab and Abihu with fire” +10:7 iyos rc://*/ta/man/translate/figs-yousingular לֹ֤א תֵֽצְאוּ֙ & תָּמֻ֔תוּ & עֲלֵי⁠כֶ֑ם 1 Here, **you** is plural. It refers to Eleazar and Ithamar, so use the plural form in your translation if your language marks that distinction. +10:7 gymx rc://*/ta/man/translate/figs-declarative לֹ֤א תֵֽצְאוּ֙ 1 The expression **you shall not go out** uses a future statement to give an instruction or command. If it would be helpful in your language, you could translate these words using a command or instruction form. Alternate translation: “you must not go out” or “do not go out” +10:7 xne1 rc://*/ta/man/translate/grammar-connect-logic-result כִּי־ 1 The word translated as **for** indicates that what follows is a reason for what came before. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation, with a period before: “This is because” +10:7 pdx7 rc://*/ta/man/translate/figs-possession שֶׁ֛מֶן מִשְׁחַ֥ת יְהוָ֖ה 1 The expression **the oil of the anointing of Yahweh** uses the possessive form to describe oil that is characterized by the fact that it is used to anoint people for service to Yahweh. If your language would not use the possessive form for this, you could state the meaning with a generic expression. Alternate translation: “the special oil that is used to set people apart to serve as priests to Yahweh” +10:7 u594 rc://*/ta/man/translate/figs-metonymy וַֽ⁠יַּעֲשׂ֖וּ כִּ⁠דְבַ֥ר מֹשֶֽׁה 1 The term **word** is being used to mean the message that Moses spoke. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “And they did exactly what Moses told them to do” +10:7 mo1n rc://*/ta/man/translate/writing-pronouns וַֽ⁠יַּעֲשׂ֖וּ 1 Here, **they** refers to Eleazar and Ithamar, Aaron’s two remaining sons. If it would be helpful in your language, consider making the referent clear. Alternate translation: “And Eleazar and Ithamar did” +10:8 xdru rc://*/ta/man/translate/writing-quotations לֵ⁠אמֹֽר׃ 1 The word translated **saying** introduces a direct quotation. In your translation, consider ways in which you might introduce this quotation naturally in your language. +10:9 sezj rc://*/ta/man/translate/translate-unknown וְ⁠שֵׁכָ֞ר 1 Here, **beer** is likely a fermented and alcoholic beverage made from brewing wheat, barley, or other grains. If your language has a word for this beverage, consider using it here. If not, consider using a generic expression. Alternate translation: “or other alcoholic beverage” +10:9 h40l rc://*/ta/man/translate/figs-yousingular אַתָּ֣ה ׀ וּ⁠בָנֶ֣י⁠ךָ אִתָּ֗⁠ךְ 1 Here, **you** is singular. It refers to Aaron, so use the singular form in your translation if your language marks that distinction. +10:9 jjm5 rc://*/ta/man/translate/figs-explicit וּ⁠בָנֶ֣י⁠ךָ אִתָּ֗⁠ךְ 1 The expression **your sons with you** refers to Eleazar and Ithamar, who are **with** Aaron by virtue of being his two remaining living sons (whereas the bodies of Nadab and Abihu, Aaron’s now deceased sons, have been taken outside of the camp). If this expression would not be clear in your language, consider stating the meaning plainly. Alternate translation: “or your remaining sons who are still alive” +10:9 ewsm rc://*/ta/man/translate/figs-yousingular בְּ⁠בֹאֲ⁠כֶ֛ם & וְ⁠לֹ֣א תָמֻ֑תוּ & לְ⁠דֹרֹתֵי⁠כֶֽם׃ 1 Here, **you** and **your** are plural. They refer to Aaron and his sons, so use the plural form in your translation if your language marks that distinction. +10:10 c51w rc://*/ta/man/translate/grammar-connect-words-phrases וּֽ⁠לֲ⁠הַבְדִּ֔יל 1 Here, the word **and** does not mean that the ability to separate between **the holy** and **the common** is a direct consequence of abstaining from drinking alcohol while conducting priestly duties. If the connection between this statement and the previous one is not clear, you may want to use a connecting word to show how this statement relates to what came before it. Use a natural form in your language to connect this statement to the previous one. Alternatively, it may be helpful to begin a new sentence here. Alternate translation, with a period before: “You also should learn to separate” +10:10 um6e rc://*/ta/man/translate/figs-nominaladj הַ⁠קֹּ֖דֶשׁ & הַ⁠חֹ֑ל 1 The adjectives **holy** and **common** are being used as nouns to refer to that which is set apart for Yahweh alone and that which is associated with ordinary, everyday life. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “that which is holy … that which is common” +10:10 gy4t rc://*/ta/man/translate/translate-unknown הַ⁠חֹ֑ל 1 The word **common** refers to things, animals, or people that are not set apart for Yahweh but are associated with ordinary, everyday life. If this meaning would not clear in your language, consider using a generic expression. Alternate translation: “the ordinary” +10:10 h6gu rc://*/ta/man/translate/figs-nominaladj הַ⁠טָּמֵ֖א & הַ⁠טָּהֽוֹר 1 The adjectives **clean** and **unclean** are being used as nouns to refer to that which is able to be in holy space and come into contact with holy objects and that which is impure and cannot be in holy space without introducing impurity to that space and those objects. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “that which is clean … that which is unclean” +10:10 hnd2 rc://*/ta/man/translate/translate-unknown הַ⁠טָּמֵ֖א 1 See how you translated this term in [5:2](../05/02.md). +10:10 hwt7 rc://*/ta/man/translate/translate-unknown הַ⁠טָּהֽוֹר 1 See how you translated this term in [4:12](../04/12.md). +10:11 ersp rc://*/ta/man/translate/grammar-connect-logic-goal וּ⁠לְ⁠הוֹרֹ֖ת 1 Here, **in order to** marks teaching **the sons of Israel** as the goal or purpose of learning to separate between holy and common, between clean and unclean. Use a connector in your language that makes it clear that this is the purpose. Alternatively, it may be helpful to begin a new sentence here. Alternate translation, with a period before: “The priests should learn to do this so that they might be able to teach” +10:11 z0fa rc://*/ta/man/translate/figs-metaphor אֶת־בְּנֵ֣י יִשְׂרָאֵ֑ל 1 See how you translated this expression in [1:2](../01/02.md). +10:11 ziwv rc://*/ta/man/translate/figs-metonymy בְּ⁠יַד־מֹשֶֽׁה 1 Here, **hand** represents the agency of a person. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “through Moses” +10:12 tnax rc://*/ta/man/translate/writing-pronouns ׀ בָּנָי⁠ו֮ הַ⁠נּֽוֹתָרִים֒ 1 Here, **his** refers to Aaron. If it would be helpful in your language, consider making the referent clear. Alternate translation: “Aaron's remaining sons” +10:12 bsmt rc://*/ta/man/translate/figs-possession מֵ⁠אִשֵּׁ֣י יְהוָ֔ה 1 See how you translated this expression in [2:3](../02/03.md). +10:12 uj8a וְ⁠אִכְל֥וּ⁠הָ מַצּ֖וֹת אֵ֣צֶל הַ⁠מִּזְבֵּ֑חַ 1 Alternate translation: “and eat the unleavened bread beside the altar” +10:12 azgq rc://*/ta/man/translate/writing-pronouns וְ⁠אִכְל֥וּ⁠הָ 1 Here, **it** refers to whatever portion of the **grain offering** was left over and had not been burned on the altar. If it would be helpful in your language, consider making the referent clear. Alternate translation: “and eat the remaining grain offering” +10:12 icyo rc://*/ta/man/translate/grammar-connect-logic-result כִּ֛י קֹ֥דֶשׁ קָֽדָשִׁ֖ים הִֽוא׃ 1 The word **for** indicates that what follows is a reason for what came before. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation, with a period before: “This is because it is a holy thing of the holy things” +10:12 x7w9 rc://*/ta/man/translate/figs-possession קֹ֥דֶשׁ קָֽדָשִׁ֖ים הִֽוא 1 See how you translated this expression in [2:3](../02/03.md). +10:13 iemc rc://*/ta/man/translate/figs-declarative וַ⁠אֲכַלְתֶּ֤ם אֹתָ⁠הּ֙ 1 This expression uses a future statement to give an instruction or command. If it would be helpful in your language, you could translate these words using a command or instruction form. Alternate translation: “And you must eat it” or “Eat it” +10:13 zyz7 rc://*/ta/man/translate/figs-yousingular וַ⁠אֲכַלְתֶּ֤ם 1 Here, **you** is plural. It refers to Aaron and his sons. Consider using the plural form in your translation if your language marks that distinction. +10:13 dwqm rc://*/ta/man/translate/writing-pronouns אֹתָ⁠הּ֙ 1 Here, **it** refers to whatever portion of the **grain offering** was left over and had not been burned on the altar. If it would be helpful in your language, consider making the referent clear. Alternate translation: “the remaining grain offering” +10:13 gl9f rc://*/ta/man/translate/grammar-connect-logic-result כִּ֣י חָקְ⁠ךָ֤ וְ⁠חָק־בָּנֶ֨י⁠ךָ֙ הִ֔וא מֵ⁠אִשֵּׁ֖י יְהוָ֑ה 1 The word **because** indicates that what follows is a reason for what came before. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation, with a period before: “You should do this because it is your portion and the portion of your sons from the gifts of Yahweh” +10:13 wa2z rc://*/ta/man/translate/figs-possession מֵ⁠אִשֵּׁ֖י יְהוָ֑ה 1 See how you translated this expression in [2:3](../02/03.md). +10:13 kd8q rc://*/ta/man/translate/grammar-connect-logic-result כִּי־כֵ֖ן צֻוֵּֽיתִי׃ 1 The word **because** indicates that what follows is a reason for what came before. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation, with a period before: “This is so because thus I have been commanded” +10:13 lw7m rc://*/ta/man/translate/figs-activepassive כִּי־ כֵ֖ן צֻוֵּֽיתִי 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “because thus Yahweh commanded me” +10:14 fbtl rc://*/ta/man/translate/figs-possession וְ⁠אֵת֩ חֲזֵ֨ה הַ⁠תְּנוּפָ֜ה 1 The expression **the breast of the wave offering** uses the possessive form to describe breast meat that is characterized by the fact that it has been chosen to be offered as a wave offering. If your language would not use the possessive form for this, you could state the meaning plainly. Alternate translation: “And the breast meat that Aaron and his sons presented as a wave offering” +10:14 ydf7 rc://*/ta/man/translate/translate-unknown וְ⁠אֵת֩ חֲזֵ֨ה 1 See how you translated this type of meat in [7:30](../07/30.md). +10:14 wlkc rc://*/ta/man/translate/translate-unknown הַ⁠תְּנוּפָ֜ה 1 See how you translated this type of offering in [7:30](../07/30.md). +10:14 zlh3 rc://*/ta/man/translate/figs-possession וְ⁠אֵ֣ת ׀ שׁ֣וֹק הַ⁠תְּרוּמָ֗ה 1 The expression **the thing of the contribution** uses the possessive form to describe thigh meat that is characterized by the fact that it has been chosen to be offered as a special contribution of food to Yahweh’s priests. If your language would not use the possessive form for this, you could state the meaning plainly. Alternate translation: “the thigh meat that Aaron and his sons presented as a special contribution” +10:14 kzs9 rc://*/ta/man/translate/translate-unknown שׁ֣וֹק 1 See how you translated this portion of meat in [7:32](../07/32.md). +10:14 x3ba rc://*/ta/man/translate/translate-unknown הַ⁠תְּרוּמָ֗ה 1 See how you translated this term in [7:14](../07/14.md). +10:14 q9tm rc://*/ta/man/translate/figs-declarative תֹּֽאכְלוּ֙ 1 The expression **you shall eat** uses a future statement to give an instruction or command. If it would be helpful in your language, you could translate these words using a command or instruction form. Alternate translation: “you must eat” or “eat” +10:14 xg6a rc://*/ta/man/translate/figs-yousingular תֹּֽאכְלוּ֙ 1 Here, **you** is plural. It refers to Aaron and his sons. Consider using the plural form in your translation if your language marks that distinction. +10:14 hd3b rc://*/ta/man/translate/writing-pronouns אַתָּ֕ה וּ⁠בָנֶ֥י⁠ךָ וּ⁠בְנֹתֶ֖י⁠ךָ אִתָּ֑⁠ךְ 1 Here, **you** and **your** refer to Aaron. If it would be helpful in your language, consider making the referent clear. Alternate translation: “you, Aaron, and your sons and your daughters with you” +10:14 ipkv rc://*/ta/man/translate/figs-yousingular אַתָּ֕ה וּ⁠בָנֶ֥י⁠ךָ וּ⁠בְנֹתֶ֖י⁠ךָ אִתָּ֑⁠ךְ & חָקְ⁠ךָ֤ & בָּנֶ֨י⁠ךָ֙ 1 Here, the words **you** and **your** are singular. They refer to Aaron alone. Consider using the singular form in your translation if your language marks that distinction. +10:14 r4oa rc://*/ta/man/translate/grammar-connect-logic-result כִּֽי־חָקְ⁠ךָ֤ וְ⁠חָק־בָּנֶ֨י⁠ךָ֙ נִתְּנ֔וּ 1 The word **for** indicates that what follows is a reason for what came before. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation, with a period before: “You should do this because they are given {as} your portion and the portion of your sons” +10:14 d7ig rc://*/ta/man/translate/figs-activepassive כִּֽי־ חָקְ⁠ךָ֤ וְ⁠חָק־ בָּנֶ֨י⁠ךָ֙ נִתְּנ֔וּ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “for Yahweh has given them as your portion and the portion of your sons” +10:14 exsy rc://*/ta/man/translate/writing-pronouns נִתְּנ֔וּ 1 Here, **they** does not refer to Aaron’s sons and daughters. Rather, it refers to the breast meat of the wave offering and the thigh meat of the contribution. If this would not be clear in your language, consider stating the referents explicitly. Alternate translation: “the breast meat of the wave offering and the thigh meat of the contribution are given” +10:14 qnqe rc://*/ta/man/translate/translate-unknown מִ⁠זִּבְחֵ֥י שַׁלְמֵ֖י 1 See how you translated this expression in [3:1](../03/01.md). +10:14 ers8 rc://*/ta/man/translate/figs-metaphor בְּנֵ֥י יִשְׂרָאֵֽל 1 See how you translated this expression in [1:2](../01/02.md). +10:15 mzyf rc://*/ta/man/translate/figs-possession שׁ֣וֹק הַ⁠תְּרוּמָ֞ה וַ⁠חֲזֵ֣ה הַ⁠תְּנוּפָ֗ה 1 See how you translated these expressions in [10:14](../10/14.md). +10:15 x654 rc://*/ta/man/translate/figs-explicit אִשֵּׁ֤י הַ⁠חֲלָבִים֙ 1 The expression **the gifts of the fat portions** refers to all the portions of fat and internal organs that would normally be offered with sacrifices of peace offerings. See [3:3–4](../03/03.md), [3:9–10](../03/09.md), and [3:14–15](../03/14.md) for the exact portions. +10:15 f30w rc://*/ta/man/translate/writing-pronouns יָבִ֔יאוּ 1 Here, **they** likely refers to the people of Israel. If it would be helpful in your language, consider stating the referent explicitly. Alternate translation: “the people of Israel shall bring” +10:15 ri2a rc://*/ta/man/translate/figs-declarative יָבִ֔יאוּ 1 The expression **they shall bring** uses a future statement to give an instruction or command. If it would be helpful in your language, you could translate these words using a command or instruction form. Alternate translation: “they must bring” or “they should bring” +10:15 n69i rc://*/ta/man/translate/translate-unknown לְ⁠הָנִ֥יף תְּנוּפָ֖ה 1 See how you translated this ritual action and its corresponding type of offering in [7:30](../07/30.md). +10:15 vhjx rc://*/ta/man/translate/grammar-connect-logic-goal לְ⁠הָנִ֥יף תְּנוּפָ֖ה 1 Here, **to** marks waving the meat and fat portions as a **wave offering** as the goal or purpose of bringing them to the tent of meeting. Use a connector in your language that makes it clear that this is the purpose. +10:15 agci rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֣י יְהוָ֑ה 1 See how you translated this expression in [1:5](../01/05.md). Alternate translation: “in the precincts of the tent of meeting where Yahweh lived among the Israelites” or “in Yahweh’s presence” +10:15 e8hp וְ⁠הָיָ֨ה לְ⁠ךָ֜ וּ⁠לְ⁠בָנֶ֤י⁠ךָ אִתְּ⁠ךָ֙ לְ⁠חָק־ עוֹלָ֔ם 1 Alternate translation: “And it belongs to you and to your sons with you as an enduring portion” +10:16 gh55 rc://*/ta/man/translate/figs-possession וְ⁠אֵ֣ת ׀ שְׂעִ֣יר הַֽ⁠חַטָּ֗את 1 See how you translated this possessive form in [9:15](../09/15.md). Here, the **goat of the sin offering** refers to the butchered meat of the animal rather than to the live animal itself. If this would not be clear in your language, consider stating the meaning plainly. Alternate translation: “And the meat of the goat of the sin offering” +10:16 mb94 rc://*/ta/man/translate/figs-reduplication דָּרֹ֥שׁ דָּרַ֛שׁ מֹשֶׁ֖ה 1 This expression repeats the verb **searched for** in order to intensify the idea that it expresses. If your language can repeat words for intensification, it would be appropriate to do that here in your translation. If not, your language may have another way of expressing the emphasis. Alternate translation: “Moses diligently searched for” +10:16 emuf rc://*/ta/man/translate/figs-activepassive שֹׂרָ֑ף 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “Aaron’s sons had burned it up” +10:16 u1x6 rc://*/ta/man/translate/writing-pronouns וַ֠⁠יִּקְצֹף 1 Here, **he** refers to Moses. If this would not be clear in your language, consider stating the referents explicitly. Alternate translation: “And Moses was angry” +10:16 a6vx rc://*/ta/man/translate/writing-quotations לֵ⁠אמֹֽר 1 The word translated **saying** introduces a direct quotation. In your translation, consider ways in which you might introduce this quotation naturally in your language. +10:17 y3wc rc://*/ta/man/translate/figs-yousingular מַדּ֗וּעַ לֹֽא־אֲכַלְתֶּ֤ם & לָ⁠כֶ֗ם 1 Here, **you** is plural. It refers to Eleazar and Ithamar, so use the plural form in your translation if your language marks that distinction. +10:17 py7k rc://*/ta/man/translate/figs-explicit אֶת־הַֽ⁠חַטָּאת֙ 1 Here, **the sin offering** refers to the meat of the goat that was offered as a sin offering. If this would not be clear in your language, consider stating the meaning plainly. Alternate translation: “the meat of the goat that was offered as a sin offering” +10:17 rz8i rc://*/ta/man/grammar-connect-logic-result כִּ֛י קֹ֥דֶשׁ קָֽדָשִׁ֖ים הִ֑וא 1 The word **for** indicates that what follows is a reason for what came before. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation, with a question mark before and a period after: “You should have done this because it is a holy thing of holy things” +10:17 ckr9 rc://*/ta/man/translate/writing-pronouns וְ⁠אֹתָ֣⁠הּ ׀ נָתַ֣ן לָ⁠כֶ֗ם 1 Here, **it** refers to the meat of the sin offering. If this would not be clear in your language, consider stating the referent explicitly. Alternate translation: “And he gave the meat of the sin offering to you” +10:17 pohs rc://*/ta/man/translate/writing-pronouns נָתַ֣ן 1 Here, **he** refers to Yahweh. If this would not be clear in your language, consider stating the referent explicitly. Alternate translation: “Yahweh gave” +10:17 scg5 rc://*/ta/man/translate/grammar-connect-logic-goal לָ⁠שֵׂאת֙ אֶת־עֲוֺ֣ן הָ⁠עֵדָ֔ה 1 Here, **to** marks bearing the **iniquity of the people** as the goal or purpose of Yahweh’s having given the meat of the **sin offering** to the priests to eat. Use a connector in your language that makes it clear that this is the purpose. +10:17 d4e4 rc://*/ta/man/translate/figs-metaphor לָ⁠שֵׂאת֙ אֶת־ עֲוֺ֣ן הָ⁠עֵדָ֔ה 1 See how you translated this idiom in [5:1](../05/01.md). +10:17 oubl rc://*/ta/man/translate/grammar-connect-logic-goal לְ⁠כַפֵּ֥ר עֲלֵי⁠הֶ֖ם 1 Here, **to** marks making **atonement** for the people as the goal or purpose of Yahweh’s having given the meat of the **sin offering** to the priests to eat. Use a connector in your language that makes it clear that this is the purpose. +10:17 i4gd rc://*/ta/man/translate/figs-abstractnouns לְ⁠כַפֵּ֥ר 1 See how you translated this expression in [1:4](../01/04.md). +10:17 rsax rc://*/ta/man/translate/writing-pronouns עֲלֵי⁠הֶ֖ם 1 Here, **them** refers to the congregation. If this would not be clear in your language, consider stating the referent explicitly. Alternate translation: “for the congregation” +10:17 kvwa rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֥י יְהוָֽה׃ 1 See how you translated this expression in [1:5](../01/05.md). Alternate translation: “in Yahweh’s presence” or “in Yahweh’s judgment” +10:18 yy2n rc://*/ta/man/translate/figs-activepassive לֹא־הוּבָ֣א אֶת־דָּמָ֔⁠הּ אֶל־הַ⁠קֹּ֖דֶשׁ פְּנִ֑ימָה 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “this sacrifice was not the type that required the priests to bring its blood into the inner Holy Place” +10:18 ijm5 rc://*/ta/man/translate/figs-explicit לֹא־הוּבָ֣א אֶת־דָּמָ֔⁠הּ אֶל־הַ⁠קֹּ֖דֶשׁ פְּנִ֑ימָה 1 According to [6:23](../06/23.md), sin offerings that required the priest to bring the blood of the animal into the inner sanctuary of the Holy Place could not be eaten by the priests. Rather, this variety of sin offerings had to be burned completely. Moses is saying that because the sin offering presented by the people was not this particular kind of sin offering, it should have been eaten by the priests. If this would not be clear to your readers, consider explaining the significance of this statement in a footnote or in the text of your translation. Alternate translation: “if the blood of the sin offering had been brought into the inner Holy Place, it couldn’t have been eaten. But as it was, the sin offering that the people presented did not require this” +10:18 o5qg rc://*/ta/man/translate/writing-pronouns אֶת־דָּמָ֔⁠הּ 1 Here, **its** refers to the sin offering. If this would not be clear in your language, consider stating the referent explicitly. Alternate translation: “the blood of the sin offering” +10:18 b9hv rc://*/ta/man/translate/figs-explicit הַ⁠קֹּ֖דֶשׁ פְּנִ֑ימָה 1 The **inner Holy Place** refers to the space inside the tent of meeting, particularly, the interior space of the inner tent in which the Holy of Holies was housed. If this would not be clear in your language, consider stating the meaning plainly. Alternate translation: “the interior of the tent of the Holy Place” +10:18 mzac rc://*/ta/man/translate/figs-reduplication אָכ֨וֹל תֹּאכְל֥וּ אֹתָ֛⁠הּ 1 This expression repeats the verb **eat** in order to intensify the idea that it expresses. If your language can repeat words for intensification, it would be appropriate to do that here in your translation. If not, your language may have another way of expressing the emphasis. Alternate translation: “You shall have certainly eaten it” +10:18 l9r8 rc://*/ta/man/translate/figs-declarative תֹּאכְל֥וּ אֹתָ֛⁠הּ 1 The expression **you shall eat it** uses a future statement to give an instruction or command that ought to have been followed. If it would be helpful in your language, you could translate these words using a command or instruction form. Alternate translation: “you should have eaten it” +10:18 hnp9 rc://*/ta/man/translate/figs-yousingular תֹּאכְל֥וּ 1 Here, **you** is plural. It refers to Aaron and his sons, so use the singular form in your translation if your language marks that distinction. +10:19 srqp rc://*/ta/man/translate/writing-pronouns הִקְרִ֨יבוּ אֶת־חַטָּאתָ֤⁠ם וְ⁠אֶת־עֹֽלָתָ⁠ם֙ 1 Here, **they** and **their** refer to Aaron’s four sons, who had offered **burnt offerings** and **sin offerings** on their own behalf as well as on the behalf of the people. If this would not be clear in your language, consider stating the referent explicitly. Alternate translation: “my four sons presented their sin offering and their burnt offering” +10:19 ja8x rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֣י יְהוָ֔ה 1 See how you translated this expression in [1:5](../01/05.md). Alternate translation: “in the precincts of the tent of meeting where Yahweh lived among the Israelites” or “in Yahweh’s presence” +10:19 jkx5 rc://*/ta/man/translate/figs-euphemism וַ⁠תִּקְרֶ֥אנָה אֹתִ֖⁠י כָּ⁠אֵ֑לֶּה 1 Aaron is referring to the death of his sons, Nadab and Abihu, in a polite way by using the phrase **it has happened to me according to these things**. If it would be helpful in your language, you could use a polite way of referring to these events in your language, or you could state this plainly. Alternate translation: “and now my sons lie dead outside of the camp, having been consumed by Yahweh’s fire” +10:19 yzv9 rc://*/ta/man/translate/figs-rquestion וְ⁠אָכַ֤לְתִּי חַטָּאת֙ הַ⁠יּ֔וֹם הַ⁠יִּיטַ֖ב בְּ⁠עֵינֵ֥י יְהוָֽה 1 Aaron here uses the question form to question Moses about the appropriateness of eating the meat of the sin offering when his two sons were killed within the holy space of the tent of meeting itself. His question anticipates a negative response. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation, with a period rather than a question mark after: “But even if I ate the sin offering today, it would not have been good in the eyes of Yahweh, would it” +10:19 e4az rc://*/ta/man/translate/figs-explicit וְ⁠אָכַ֤לְתִּי חַטָּאת֙ 1 Here, the **sin offering** refers to the meat of the sin offering. If it would be helpful for your readers, consider stating the meaning plainly. Alternate translation: “But if I ate the meat of the goat of the sin offering” +10:19 ovou rc://*/ta/man/translate/figs-metonymy הַ⁠יִּיטַ֖ב בְּ⁠עֵינֵ֥י יְהוָֽה׃ 1 Here, **eyes** represent the sight of a person and, by extension, their judgment or approval. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “would it have been good in Yahweh’s judgment” +10:19 ni6v rc://*/ta/man/translate/figs-idiom הַ⁠יִּיטַ֖ב בְּ⁠עֵינֵ֥י יְהוָֽה׃ 1 The expression **good in the eyes of Yahweh** is an idiom that means “to be pleasing to Yahweh” or “to be acceptable to Yahweh.” If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “would Yahweh have approved” or “would it have pleased Yahweh” +10:20 npu0 rc://*/ta/man/translate/figs-explicit וַ⁠יִּשְׁמַ֣ע מֹשֶׁ֔ה 1 The expression **And Moses heard** leaves out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “And Moses heard what Aaron said” +10:20 k82x rc://*/ta/man/translate/figs-metonymy וַ⁠יִּיטַ֖ב בְּ⁠עֵינָֽי⁠ו 1 Here, **eyes** represent the sight of a person and, by extension, their judgment or approval. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “and it was good to him” +10:20 dcek rc://*/ta/man/translate/figs-idiom וַ⁠יִּיטַ֖ב בְּ⁠עֵינָֽי⁠ו 1 The expression **good in his eyes** is an idiom that means “to be pleasing” or “to be acceptable.” If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “and he approved” or “and it seemed good to him” 11:intro i427 0 # Leviticus 11 General Notes\n\n## Structure and formatting\n\n## Special concepts in this chapter\n\n\n### Laws about food\n\nThis chapter contains a list of the animals the Israelites were not allowed to eat. Further research may be needed to determine the exact location of different parts of an animal. Many of these foods are not consumed to this day because they cause diseases, but it is unclear why the other foods are prohibited.\n\nEating unclean foods made a person unclean. The process of consuming these types of foods spread the uncleanliness to a person. (See: [[rc://*/tw/dict/bible/kt/clean]]) 11:2 sc39 מִ⁠כָּל־ הַ⁠בְּהֵמָ֖ה 1 Alternate translation: “from any of the animals” 11:3 yce6 מַפְרֶ֣סֶת פַּרְסָ֗ה 1 This means the **hoof** is split into two parts instead of being one whole. @@ -1623,4 +1884,4 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 27:32 rzb2 הָֽ⁠עֲשִׂירִ֕י 1 Alternate translation: “every tenth animal” 27:33 j4n9 וְ⁠הָֽיָה־ ה֧וּא וּ⁠תְמוּרָת֛⁠וֹ יִֽהְיֶה־ קֹ֖דֶשׁ 1 Alternate translation: “then you will set apart both animals” 27:33 f56x rc://*/ta/man/translate/figs-activepassive לֹ֥א יִגָּאֵֽל 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “He cannot redeem it” or “He cannot buy it back” -27:34 dxq6 אֵ֣לֶּה הַ⁠מִּצְוֺ֗ת 1 This is a summary statement. It refers to the commandments that were given in the past chapters. +27:34 dxq6 אֵ֣לֶּה הַ⁠מִּצְוֺ֗ת 1 This is a summary statement. It refers to the commandments that were given in the past chapters. \ No newline at end of file From 38d779539d8373174ecd50119b7b4e00be87ad38 Mon Sep 17 00:00:00 2001 From: tracypreslar Date: Wed, 6 Sep 2023 23:57:31 +0000 Subject: [PATCH 103/127] Merge tracypreslar-tc-create-1 into master by tracypreslar (#3502) --- tn_DEU.tsv | 259 ++++++++++++++++++++++++++++------------------------- 1 file changed, 136 insertions(+), 123 deletions(-) diff --git a/tn_DEU.tsv b/tn_DEU.tsv index d424518771..0bd364cfce 100644 --- a/tn_DEU.tsv +++ b/tn_DEU.tsv @@ -1,5 +1,5 @@ Reference ID Tags SupportReference Quote Occurrence Note -front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introduction\n\n### Outline of Deuteronomy\n\n- Moses’ first speech\n - Moses reminds Israel of how Yahweh guided them through the wilderness (1:1–3:29)\n - Moses appeals to Israel to obey the law of Yahweh (4:1–49)\n- Moses’ second speech\n - The Ten Commandments (5:1–10:22)\n - Rules and warnings from the Law (11:1–26:19)\n- Moses’ third speech\n - Instructions for entering Canaan (27:1–26)\n - Blessings for obeying and curses for disobeying (28:1–68)\n - The covenant renewed (29:1–30:20)\n - Last words of Moses, the Song of Moses, and his death (31:1–34:12)\n\n\n### What is the book of Deuteronomy about?\n\nIn the book of Deuteronomy, Moses repeats the laws of the covenant that God made with the people of Israel. The people of Israel were about to go into the Promised Land. Before they entered the land, Moses reminded them of what Yahweh did for them and what he expected from them. Moses warned the people about worshiping idols and no longer trusting Yahweh once they settled in the Promised Land. Yahweh promised to judge those who disobey him and to bless those who obey his law. (See: [[rc://*/tw/dict/bible/kt/covenant]])\n\n### How should the title of this book be translated?\n\nThe name “Deuteronomy” means “Second Law” or “the retelling of the Law.” Translators may decide on a title such as “A Repeat of the Law” or “Moses Explains the Law Again.” (See: [[rc://*/ta/man/translate/translate-names]])\n\n### Who wrote the book of Deuteronomy?\n\nThe writers of both the Old and New Testament present Moses as being very involved with writing the book of Deuteronomy. However, many scholars think that Joshua wrote chapter 34, which tells how Moses died.\n\n### What are the important features of the book of Deuteronomy?\n\nThe book contains a series of speeches that Moses gave to Israel before he died. He spoke these things just before the people entered the Promised Land. (See: [[rc://*/tw/dict/bible/kt/promisedland]])\n\n## Part 2: Important Religious and Cultural Concepts\n\n### Why did Yahweh command the Israelites to completely destroy the people who lived in the Promised Land?\n\nAs God prepared the Israelites to enter the Promised Land, he commanded them to completely destroy the Canaanite people who lived there. The Israelites would then not be tempted to join them and worship their false gods.\n\n## Part 3: Important Translation Issues\n\n### What is the role of God’s name in Deuteronomy?\n\nGod’s name is mentioned over 30 times in the book of Deuteronomy. The use of God’s name in this book usually represents God’s honor or fame. At other times in Deuteronomy, God’s name represents his presence. God said he would choose a place and make his name dwell there. This means God’s presence would be there. The people were to go to that place to worship him.\n\n### Can this book be translated before the rest of the Pentateuch?\n\nThe books of Genesis and Exodus help to explain what happens in Deuteronomy. For this reason, those books should be translated before the book of Deuteronomy.\n\n### Quotes in quotes\n\nSince this book consists of Moses’ speeches, many parts of this book are direct quotations. Within his speeches, Moses directly quotes what other people said. If it would be clearer in your language, you could translate or format these passages so that there are not quotations within a quotation. (See [[rc://*/ta/man/translate/figs-quotesinquotes]])\n\n### “Yahweh your God”\n\nThroughout this book, Moses refers to Yahweh as “your God” when he speaks to the Israelites. Moses is referring to the same God that he also worships. He is not distinguishing between the God of the Israelites and his own God. If it would be helpful in your language, you could clarify that this is the same God whom Moses worships. (See [[rc://*/ta/man/translate/figs-possession]])\n\n### Moses’ audience\n\nIn his speeches, Moses speaks to the Israelites who will enter into the land that Yahweh promised to give to them. Moses reminds them about events that happened to their ancestors and to them. If it would be helpful for your readers, you could state explicitly that Moses is talking about their ancestors, even when he directly addresses the living Israelites as “you.” (See [[rc://*/ta/man/translate/writing-pronouns]])\n\n\n### “You shall”\nIn this book, the form **you shall** appears often when someone gives a command. While the form itself is not a command, it can be interpreted and translated as a command. If it would be helpful in your language, you could translate these words using a command or instruction form. (See [[rc://*/ta/man/translate/figs-declarative]]) +front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introduction\n\n### Outline of Deuteronomy\n\n- Moses’ first speech\n - Moses reminds Israel of how Yahweh guided them through the wilderness (1:1–3:29)\n - Moses appeals to Israel to obey the law of Yahweh (4:1–49)\n- Moses’ second speech\n - The Ten Commandments (5:1–10:22)\n - Rules and warnings from the Law (11:1–26:19)\n- Moses’ third speech\n - Instructions for entering Canaan (27:1–26)\n - Blessings for obeying and curses for disobeying (28:1–68)\n - The covenant renewed (29:1–30:20)\n - Last words of Moses, the Song of Moses, and his death (31:1–34:12)\n\n\n### What is the book of Deuteronomy about?\n\nIn the book of Deuteronomy, Moses repeats the laws of the covenant that God made with the people of Israel. The people of Israel were about to go into the Promised Land. Before they entered the land, Moses reminded them of what Yahweh did for them and what he expected from them. Moses warned the people about worshiping idols and no longer trusting Yahweh once they settled in the Promised Land. Yahweh promised to judge those who disobey him and to bless those who obey his law. (See: [[rc://*/tw/dict/bible/kt/covenant]])\n\n### How should the title of this book be translated?\n\nThe name “Deuteronomy” means “Second Law” or “the retelling of the Law.” Translators may decide on a title such as “A Repeat of the Law” or “Moses Explains the Law Again.” (See: [[rc://*/ta/man/translate/translate-names]])\n\n### Who wrote the book of Deuteronomy?\n\nThe writers of both the Old and New Testament present Moses as being very involved with writing the book of Deuteronomy. However, many scholars think that Joshua wrote chapter 34, which tells how Moses died.\n\n### What are the important features of the book of Deuteronomy?\n\nThe book contains a series of speeches that Moses gave to Israel before he died. He spoke these things just before the people entered the Promised Land. (See: [[rc://*/tw/dict/bible/kt/promisedland]])\n\n## Part 2: Important Religious and Cultural Concepts\n\n### Why did Yahweh command the Israelites to completely destroy the people who lived in the Promised Land?\n\nAs God prepared the Israelites to enter the Promised Land, he commanded them to completely destroy the Canaanite people who lived there. The Israelites would then not be tempted to join them and worship their false gods.\n\n## Part 3: Important Translation Issues\n\n### What is the role of God’s name in Deuteronomy?\n\nGod’s name is mentioned over 30 times in the book of Deuteronomy. The use of God’s name in this book usually represents God’s honor or fame. At other times in Deuteronomy, God’s name represents his presence. God said he would choose a place and make his name dwell there. This means God’s presence would be there. The people were to go to that place to worship him.\n\n### Can this book be translated before the rest of the Pentateuch?\n\nThe books of Genesis and Exodus help to explain what happens in Deuteronomy. For this reason, those books should be translated before the book of Deuteronomy.\n\n### Quotes in quotes\n\nSince this book consists of Moses’ speeches, many parts of this book are direct quotations. Within his speeches, Moses directly quotes what other people said. If it would be clearer in your language, you could translate or format these passages so that there are not quotations within a quotation. (See [[rc://*/ta/man/translate/figs-quotesinquotes]])\n\n### “Yahweh your God”\n\nThroughout this book, Moses refers to Yahweh as “your God” when he speaks to the Israelites. Moses is referring to the same God that he also worships. He is not distinguishing between the God of the Israelites and his own God. If it would be helpful in your language, you could clarify that this is the same God whom Moses worships. (See [[rc://*/ta/man/translate/figs-possession]])\n\n### Moses’ audience\n\nIn his speeches, Moses speaks to the Israelites who will enter into the land that Yahweh promised to give to them. Moses reminds them about events that happened to their ancestors and to them. If it would be helpful for your readers, you could state explicitly that Moses is talking about their ancestors, even when he directly addresses the living Israelites as “you.” (See [[rc://*/ta/man/translate/writing-pronouns]])\n\n\n### “You shall”\nIn this book, the form **you shall** appears often when someone gives a command. While the form itself is not a command, it can be interpreted and translated as a command. If it would be helpful in your language, you could translate these words using a command or instruction form. (See [[rc://*/ta/man/translate/figs-declarative]])\n\n\n### “Seed”\n\nThis book refers to a person’s descendants as their “seed.” Seed refers to semen that leads to a child’s conception. All instances of “seed” mean “descendants” unless otherwise specified. (See [[rc://*/ta/man/translate/figs-idiom]]) 1:intro ggp9 0 # Deuteronomy 1 General Notes\n\n## Structure and Formatting\n\nThis chapter forms a continuation with the last chapter of the book of Numbers. In this chapter is Moses’ first speech to the Israelites. \n\n- vv. 1-4: Introduction\n- vv. 5-49: Moses reminds the Israelites of what happened to their ancestors in the wilderness\n - vv. 9-18: Moses chooses judges and military leaders\n - vv. 19-46: The Israelites send out spies to survey the land \n\n## Special Concepts in this Chapter\n\n### Yahweh’s victory\nThe chapter explains that Israel’s conquering of the Promised Land will be done by Yahweh. They are not to fear the people of Canaan but, instead, be obedient to Yahweh. Yahweh is bringing about his judgment upon the people of Canaan. (See: [[rc://*/tw/dict/bible/kt/promisedland]] and [[rc://*/tw/dict/bible/kt/judge]])\n\n### Possessing the land\n\nWhile the Promised Land belongs to Israel, they do not possess the land. Possessing the land is an important theme. Possessing the land depended on Israel’s faithfulness. (See: [[rc://*/tw/dict/bible/kt/faithful]])\n\n### Yahweh's presence\n\nIn verse 42, Yahweh says, “I will not be among you.” As God, Yahweh is everywhere and cannot be limited to a single space. In verse 42, Yahweh means that because of their rebellion, he will no longer be with the Israelites in a special way.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Quotes in quotes\n\nIn this chapter, Moses gives a speech and quotes what other people said. If it would be clearer in your language, you could translate or format this passage so that there are not quotations within quotations. (See [[rc://*/ta/man/translate/figs-quotesinquotes]])\n\n### Pronouns\n\nIn this chapter the second-person pronoun “you” is plural unless otherwise noted. Moses is speaking to all of the Israelites at Horeb, so use the plural form in your translation if your language marks that distinction.\n\n### “Yahweh your God”\n\nThroughout this chapter, Moses refers to Yahweh as “your God” when he speaks to the Israelites. Moses is referring to the same God that he also worships. He is not distinguishing between the God of the Israelites and his own God. If it would be helpful in your language, you could clarify that this is the same God that Moses worships. (See [[rc://*/ta/man/translate/figs-possession]])\n\n### Time Background\n\nIn his speech, Moses reminds the Israelites about what happened to their ancestors when they were camping at Mt. Sinai. Throughout his speech, Moses repeats the phrase “at that time” to refer to new topics that occur during that time period. If it would be helpful for your readers, you could state this information explicitly. (See: [[rc://*/ta/man/translate/writing-newevents]])\n 1:1 vb79 rc://*/ta/man/translate/translate-names ס֜וּף 1 The word **Suph** is the name of a place. It is uncertain where Suph is, but Suph could refer to the Red Sea. Alternate translation: “the Red Sea” 1:1 bg65 rc://*/ta/man/translate/translate-names תֹּ֛פֶל וְ⁠לָבָ֥ן וַ⁠חֲצֵרֹ֖ת וְ⁠דִ֥י זָהָֽב 1 These are the names of places. @@ -25,7 +25,6 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 1:8 i61s rc://*/ta/man/translate/figs-pastforfuture נָתַ֥תִּי לִ⁠פְנֵי⁠כֶ֖ם אֶת־הָ⁠אָ֑רֶץ 1 Here Yahweh could be using the past tense: (1) to refer to something that will certainly happen in the future. Alternate translation: “I will give the land before your faces” (2) to refer to something that he has already done. Alternate translation: “I have already given the land before your faces” 1:8 p2mn rc://*/ta/man/translate/figs-123person נִשְׁבַּ֣ע יְ֠הוָה 1 Yahweh is speaking about himself in the third person. If this would not be natural in your language, you could use the first person form. Alternate translation: “I swore” 1:8 pcv4 rc://*/ta/man/translate/figs-metaphor לַ⁠אֲבֹ֨תֵי⁠כֶ֜ם 1 Yahweh is using the term **fathers** to mean “ancestors.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “your predecessors” -1:8 umon rc://*/ta/man/translate/figs-idiom וּ⁠לְ⁠זַרְעָ֖⁠ם 1 Here, **seed** is an idiom that means “offspring.” If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “and to their offspring” 1:9 dv93 rc://*/ta/man/translate/writing-pronouns וָ⁠אֹמַ֣ר 1 Here, **I** refers back to Moses in verse 5. If it would be helpful in your language, you could repeat the name “Moses” here. Alternate translation: “I, Moses, said” 1:9 l5mr rc://*/ta/man/translate/figs-metaphor שְׂאֵ֥ת 1 Here **to carry** means “to lead” or “to govern.” If this phrase does not have that meaning in your language, you could state the meaning plainly. Alternate translation: “to lead” 1:10 zy9z rc://*/ta/man/translate/figs-hyperbole כְּ⁠כוֹכְבֵ֥י הַ⁠שָּׁמַ֖יִם לָ⁠רֹֽב 1 Moses says **as the stars of the heavens in number** here as a generalization for emphasis. He means that God has greatly increased the number of Israelites. If it would be helpful in your language, you could use a different way to express the emphasis. Alternate translation: “almost as numerous as the stars of the heavens” @@ -569,8 +568,6 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 4:36 gza6 rc://*/ta/man/translate/figs-possession וּ⁠דְבָרָ֥י⁠ו שָׁמַ֖עְתָּ 1 Here, Moses is using the possessive form to describe **words** that Yahweh spoke. If your language would not use the possessive form for this, you could use an equivalent expression to describe Yahweh’s speech. Alternate translation: “and you heard the words that Yahweh spoke” 4:37 ss1r rc://*/ta/man/translate/figs-youcrowd אֲבֹתֶ֔י⁠ךָ & וַ⁠יּוֹצִֽאֲ⁠ךָ֧ 1 Even though Moses is speaking to all the Israelites, **you** and **your** are singular in this verse. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. 4:37 p6x2 rc://*/ta/man/translate/figs-metaphor אֲבֹתֶ֔י⁠ךָ 1 Moses is using the term **fathers** to mean “ancestors.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “your ancestors” -4:37 h4qk rc://*/ta/man/translate/figs-metaphor בְּ⁠זַרְע֖⁠וֹ 1 Here, **seed** means “offspring.” If it would be helpful in your language, you could use a comparable expression or state the meaning plainly. Alternate translation: “their offspring” -4:37 yaem rc://*/ta/man/translate/grammar-collectivenouns בְּ⁠זַרְע֖⁠וֹ אַחֲרָ֑י⁠ו 1 In this verse, the pronouns **his** and **him** are singular in form, but they refer to all of the Israelites’ ancestors as a group. If it would be helpful in your language, you could say this plainly. Alternate translation: “their seed after them” 4:37 yey2 rc://*/ta/man/translate/figs-metonymy בְּ⁠פָנָ֛י⁠ו 1 Moses is using **face**, meaning Yahweh’s presence, to represent Yahweh’s ability to save the Israelites. Moses is emphasizing that Yahweh brought the Israelites out of Egypt by himself. If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: “by himself” 4:38 kbdx rc://*/ta/man/translate/translate-tense לְ⁠הוֹרִ֗ישׁ גּוֹיִ֛ם גְּדֹלִ֧ים וַ⁠עֲצֻמִ֛ים מִמְּ⁠ךָ֖ מִ⁠פָּנֶ֑י⁠ךָ 1 This could refer to: (1) nations which the Israelites have already defeated and expelled from the land, as in [Deuteronomy 2-3](../02/26.md). Alternate translation: “when he drove out from before your faces nations greater and mightier than you” (2) nations which the Israelites will expel from the land in the future. Alternate translation: “so that he might drive out from before your faces nations greater and mightier than you” 4:38 rdl9 rc://*/ta/man/translate/figs-youcrowd מִמְּ⁠ךָ֖ מִ⁠פָּנֶ֑י⁠ךָ לַ⁠הֲבִֽיאֲ⁠ךָ֗ & לְ⁠ךָ֧ 1 Even though Moses is speaking to all the Israelites, **you** and **your** are singular in this verse. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. @@ -993,10 +990,10 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 9:4 y07b rc://*/ta/man/translate/figs-metonymy מִ⁠לְּ⁠פָנֶי⁠ךָ֮ & מִ⁠פָּנֶֽי⁠ךָ 1 Here, **face** represents the presence of a person. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “before you … before you” 9:4 mpx1 rc://*/ta/man/translate/writing-quotations לֵ⁠אמֹר֒ 1 Here, the word **saying** introduces direct speech. Consider natural ways of doing that in your own language. 9:4 w47t rc://*/ta/man/translate/figs-abstractnouns בְּ⁠צִדְקָתִ⁠י֙ & וּ⁠בְ⁠רִשְׁעַת֙ 1 If your language does not use abstract nouns for the ideas of **righteousness** and **wickedness**, you could express these ideas in another way. Alternate translation: “Since I am righteous … for the wicked deeds of” -9:4 l1tq rc://*/ta/man/translate/figs-explicit בְּ⁠צִדְקָתִ⁠י֙ & וּ⁠בְ⁠רִשְׁעַת֙ 1 Here **In** means “because of.” You could include this information if that would be helpful to your readers. Alternate translation: “Due to my righteousness … due to the wickedness of” +9:4 l1tq rc://*/ta/man/translate/figs-explicit בְּ⁠צִדְקָתִ⁠י֙ & וּ⁠בְ⁠רִשְׁעַת֙ 1 Here **In** means “because of.” You could include this information if that would be helpful to your readers. Alternate translation: “Due to my righteousness … but due to the wickedness of” 9:4 mco0 rc://*/ta/man/translate/figs-go הֱבִיאַ֣⁠נִי 1 In a context such as this, your language might say “taken” instead of **brought**. Alternate translation: “has taken me in” -9:4 lhgv rc://*/ta/man/translate/grammar-connect-logic-contrast וּ⁠בְ⁠רִשְׁעַת֙ 1 Moses uses the word **but** here to indicate a strong contrast between what the Israelites might think and the real reason why Yahweh is giving them the land. In your translation, indicate this strong contrast in a way that is natural in your language. Alternate translation: “rather,” -9:5 o4n4 rc://*/ta/man/translate/figs-parallelism לֹ֣א בְ⁠צִדְקָתְ⁠ךָ֗ וּ⁠בְ⁠יֹ֨שֶׁר֙ לְבָ֣בְ⁠ךָ֔ אַתָּ֥ה בָ֖א לָ⁠רֶ֣שֶׁת אֶת־אַרְצָ֑⁠ם כִּ֞י בְּ⁠רִשְׁעַ֣ת ׀ הַ⁠גּוֹיִ֣ם הָ⁠אֵ֗לֶּה יְהוָ֤ה אֱלֹהֶ֨י⁠ךָ֙ מוֹרִישָׁ֣⁠ם מִ⁠פָּנֶ֔י⁠ךָ 1 This sentence means basically the same thing as the previous verse. The second emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the sentences that would make this clear. Alternate translation: “I reiterate, not in your righteousness or in the uprightness of your heart are you going in to possess their land, but in the wickedness of these nations, Yahweh your God is driving them out from before your faces” +9:4 lhgv rc://*/ta/man/translate/grammar-connect-logic-contrast וּ⁠בְ⁠רִשְׁעַת֙ 1 Moses uses the word **but** here to indicate a strong contrast between what the Israelites might think and the real reason why Yahweh is giving them the land. In your translation, indicate this strong contrast in a way that is natural in your language. Alternate translation: “nevertheless in the wickedness of” +9:5 o4n4 rc://*/ta/man/translate/figs-parallelism לֹ֣א בְ⁠צִדְקָתְ⁠ךָ֗ וּ⁠בְ⁠יֹ֨שֶׁר֙ לְבָ֣בְ⁠ךָ֔ אַתָּ֥ה בָ֖א לָ⁠רֶ֣שֶׁת אֶת־אַרְצָ֑⁠ם כִּ֞י בְּ⁠רִשְׁעַ֣ת ׀ הַ⁠גּוֹיִ֣ם הָ⁠אֵ֗לֶּה יְהוָ֤ה אֱלֹהֶ֨י⁠ךָ֙ מוֹרִישָׁ֣⁠ם מִ⁠פָּנֶ֔י⁠ךָ 1 This sentence means basically the same thing as the previous verse. The second emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the sentences that would make this clear. Alternate translation: “I reiterate, not in your righteousness or in the uprightness of your heart are you going in to possess their land, but in the wickedness of these nations, Yahweh your God is driving them out from before your face” 9:5 siel rc://*/ta/man/translate/figs-abstractnouns בְ⁠צִדְקָתְ⁠ךָ֗ & וּ⁠בְ⁠יֹ֨שֶׁר֙ לְבָ֣בְ⁠ךָ֔ 1 If your language does not use abstract nouns for the ideas of **righteousness** and **uprightness**, you could express the same ideas in other ways. Alternate translation: “in your righteous acts or your upright heart” 9:5 qi0w rc://*/ta/man/translate/figs-explicit בְ⁠צִדְקָתְ⁠ךָ֗ וּ⁠בְ⁠יֹ֨שֶׁר֙ 1 Here **in** means “because of.” You could include this information if that would be helpful to your readers. Alternate translation: “because of your righteousness or because of the uprightness” 9:5 r3iq rc://*/ta/man/translate/figs-metonymy לְבָ֣בְ⁠ךָ֔ 1 Here, **heart** refers to a person’s will and inner being. In this case, the desire is to fear Yahweh. If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: “of your desires” @@ -1009,176 +1006,175 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 9:5 hb36 rc://*/ta/man/translate/figs-metaphor לַ⁠אֲבֹתֶ֔י⁠ךָ 1 Moses is using the term **fathers** to mean “ancestors.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to your predecessors” 9:6 yfe5 rc://*/ta/man/translate/figs-metaphor וְ⁠יָדַעְתָּ֗ 1 Here **know** means “understand.” Moses is speaking of thinking about something as if that were knowing it. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “And you shall understand” 9:6 ctjb rc://*/ta/man/translate/figs-explicit בְ⁠צִדְקָֽתְ⁠ךָ֙ 1 Here **in** means “because of.” You could include this information if that would be helpful to your readers. Alternate translation: “because of your righteousness” -9:6 m7os rc://*/ta/man/translate/figs-metaphor עַם־קְשֵׁה־עֹ֖רֶף 1 Here, **hard of neck** is an idiom that means “stubborn” and “rebellious.” The image comes from an animal that does not want to go the way his master is trying to direct him. If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “are a hard-hearted people” or “are a rebellious people”\n +9:6 m7os rc://*/ta/man/translate/figs-metaphor עַם־קְשֵׁה־עֹ֖רֶף 1 Here, **hard of neck** is an idiom that means “stubborn” and “rebellious.” The image comes from an animal that does not want to go the way his master is trying to direct him. If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “are a hard-hearted people” or “are a rebellious people” 9:7 rx7g rc://*/ta/man/translate/figs-parallelism זְכֹר֙ אַל־תִּשְׁכַּ֔ח 1 These two clauses mean basically the same thing. The second clause emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the clauses with a word that shows that the second clause is repeating the first one, not saying something additional. Alternate translation: “Remember, yes, you shall not forget” 9:7 ldb8 rc://*/ta/man/translate/figs-you בֹּֽאֲ⁠כֶם֙ & הֱיִיתֶ֖ם 1 The word **you** here is plural. Moses is speaking to all the Israelites, so use the plural form in your translation if your language marks that distinction. -9:7 kd2z rc://*/ta/man/translate/figs-explicit הַ⁠מָּק֣וֹם הַ⁠זֶּ֔ה 1 Here, **this place** refers to the Jordan River valley, where the Israelites are camping before entering the land that Yahweh promised to them. This is where Moses is speaking to the Israelites. You could include this information if that would be helpful to your readers. Alternate translation: “this valley” -9:8 jym7 rc://*/ta/man/translate/figs-explicit וּ⁠בְ⁠חֹרֵ֥ב 1 This refers to the events of [Exodus 32](Exo/32/01.md), when the Israelites disobeyed Yahweh by making and worshipping a golden calf. Yahweh wanted to destroy the Israelites for their rebellion, but Moses prayed to Yahweh to have mercy on the Israelites. As a result, Yahweh allowed the Israelites to survive. +9:7 kd2z rc://*/ta/man/translate/figs-explicit הַ⁠מָּק֣וֹם הַ⁠זֶּ֔ה 1 Here, **this place** refers to the Jordan River valley, where the Israelites are camping. This is where Moses is speaking to the Israelites. You could include this information if that would be helpful to your readers. Alternate translation: “this valley” +9:8 jym7 rc://*/ta/man/translate/figs-explicit וּ⁠בְ⁠חֹרֵ֥ב 1 This refers to the events of [Exodus 32](Exo/32/01.md), when the Israelites disobeyed Yahweh by making and worshipping a golden calf. Yahweh wanted to destroy the Israelites for their rebellion, but Moses prayed to Yahweh to have mercy on the Israelites. As a result, Yahweh allowed the Israelites to survive. Alternate translation: “And you worshiped the golden calf at Horeb, and” 9:8 rwk3 rc://*/ta/man/translate/figs-you הִקְצַפְתֶּ֖ם & בָּ⁠כֶ֖ם & אֶתְ⁠כֶֽם 1 The word **you** here is plural. Moses is speaking to all the Israelites, so use the plural form in your translation if your language marks that distinction. 9:9 l9d5 rc://*/ta/man/translate/figs-possession לוּחֹ֣ת הַ⁠בְּרִ֔ית 1 Here, Moses is using the possessive form to describe **the tablets** on which Yahweh wrote **the covenant**, specifically, the words of the Ten Commandments. If your language would not use the possessive form for this, you could use an equivalent expression to describe a tablet with writing on it. Alternate translation: “the tablets that had the words of the covenant on them” 9:9 sae8 rc://*/ta/man/translate/figs-idiom הַ⁠בְּרִ֔ית אֲשֶׁר־כָּרַ֥ת יְהוָ֖ה 1 To **cut** a **covenant** means to make a covenant. The phrase refers to ancient rituals around making covenants, which is illustrated in [Genesis 15](Gen/15/01.md). See the imagery and how you translated there. Alternate translation: “the covenant that Yahweh made” 9:9 bm04 rc://*/ta/man/translate/figs-yousingular עִמָּ⁠כֶ֑ם 1 The word **you** here is plural. Moses is speaking to all the Israelites, so use the plural form in your translation if your language marks that distinction. -9:9 gpng rc://*/ta/man/translate/figs-distinguish לֶ֚חֶם לֹ֣א אָכַ֔לְתִּי וּ⁠מַ֖יִם לֹ֥א שָׁתִֽיתִי 1 This does not mean that there was no **bread** or **water** available for Moses. Moses means that he chose to go without food or water while he was on the mountain. Be sure that this distinction is clear in your translation. Alternate translation: “bread I chose not to eat and water I chose not to drink” +9:9 gpng rc://*/ta/man/translate/figs-explicit לֶ֚חֶם לֹ֣א אָכַ֔לְתִּי וּ⁠מַ֖יִם לֹ֥א שָׁתִֽיתִי 1 The implication is that Moses chose to go without food or water while he was on the mountain. Be sure that this distinction is clear in your translation. Alternate translation: “bread I chose not to eat and water I chose not to drink” 9:9 f7i3 rc://*/ta/man/translate/figs-metonymy לֶ֚חֶם 1 Here, **bread** represents all food. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “food” 9:10 e2t6 rc://*/ta/man/translate/figs-activepassive כְּתֻבִ֖ים בְּ⁠אֶצְבַּ֣ע אֱלֹהִ֑ים 1 If your language does not use the passive form **written**, you could state this in active form or in another way that is natural in your language. Alternate translation: “on which the finger of God wrote” 9:10 ozko rc://*/ta/man/translate/figs-explicit כְּתֻבִ֖ים בְּ⁠אֶצְבַּ֣ע אֱלֹהִ֑ים 1 The implication is that God wrote on the stone, not Moses. You could include this information if that would be helpful to your readers. Alternate translation: “written by the finger of God himself” -9:10 hv86 rc://*/ta/man/translate/figs-explicit כְּֽ⁠כָל־הַ⁠דְּבָרִ֡ים אֲשֶׁ֣ר דִּבֶּר֩ יְהוָ֨ה עִמָּ⁠כֶ֥ם בָּ⁠הָ֛ר מִ⁠תּ֥וֹךְ הָ⁠אֵ֖שׁ בְּ⁠י֥וֹם הַ⁠קָּהָֽל 1 This refers to the events of [Exodus 19](Exo/19/01.md), when the Israelites gather at the base of Mount Sinai while Moses goes to the top. There, Yahweh tells Moses all the commandments from a fire at the top of Mount Sinai. +9:10 hv86 rc://*/ta/man/translate/figs-explicit כְּֽ⁠כָל־הַ⁠דְּבָרִ֡ים אֲשֶׁ֣ר דִּבֶּר֩ יְהוָ֨ה עִמָּ⁠כֶ֥ם בָּ⁠הָ֛ר מִ⁠תּ֥וֹךְ הָ⁠אֵ֖שׁ בְּ⁠י֥וֹם הַ⁠קָּהָֽל 1 This refers to the events of [Exodus 19](Exo/19/01.md), when the Israelites gathered at the base of Mount Sinai while Moses went to the top. There, Yahweh told Moses all the commandments from a fire at the top of Mount Sinai. Alternate translation: “was according to all the words that Yahweh spoke to you from the fire on the top of the mountain while you wer gathered at the base of the mountain” 9:10 cq6h rc://*/ta/man/translate/figs-yousingular עִמָּ⁠כֶ֥ם 1 The word **you** here is plural. Moses is speaking to all the Israelites, so use the plural form in your translation if your language marks that distinction. -9:11 a75b rc://*/ta/man/translate/writing-newevent וַ⁠יְהִ֗י 1 Moses is using the word translated **And it happened** to introduce a new event in the story. Use a word, phrase, or other method in your language that is natural for introducing a new event. Alternate translation: “Then” +9:11 a75b rc://*/ta/man/translate/writing-newevent וַ⁠יְהִ֗י 1 Moses is using the word translated as **And it happened** to introduce a new event in the story. Use a word, phrase, or other method in your language that is natural for introducing a new event. Alternate translation: “Then” 9:11 je7x rc://*/ta/man/translate/figs-possession לֻח֥וֹת הַ⁠בְּרִֽית 1 Here, Moses is using the possessive form to describe **the tablets** on which Yahweh wrote **the covenant**, specifically, the words of the Ten Commandments. If your language would not use the possessive form for this, you could use an equivalent expression to describe a tablet with writing on it. Alternate translation: “the tablets that had the words of the covenant on them” -9:12 h3vr rc://*/ta/man/translate/figs-explicit מִ⁠זֶּ֔ה 1 This refers to the top of Mount Sinai, where Yahweh told Moses his commandments. You could include this information if that would be helpful to your readers. Alternate translation: “from the top of this mountain” -9:12 pkli rc://*/ta/man/translate/grammar-connect-logic-result כִּ֚י 1 The word translated as **for** indicates that what follows is a reason for what came before. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation: “because” -9:12 wp08 rc://*/ta/man/translate/figs-possession עַמְּ⁠ךָ֔ 1 Here, Yahweh is using the possessive form to describe the **people** that Moses leads. If your language would not use the possessive form for this, you could use a comparable expression to describe leadership. Alternate translation: “the people whom you lead” -9:12 n8p5 rc://*/ta/man/translate/figs-explicit שִׁחֵ֣ת 1 Here, the term **act corruptly** means to sin or do wrong. You could include this information if that would be helpful to your readers. Alternate translation: “have sinned” -9:12 ce69 rc://*/ta/man/translate/figs-metaphor סָ֣רוּ מַהֵ֗ר מִן־הַ⁠דֶּ֨רֶךְ֙ אֲשֶׁ֣ר צִוִּיתִ֔⁠ם 1 Here Yahweh is speaking of obedience as if it was a **path** that one walks on. He speaks of disobedience as turning aside from that **path**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “They have quickly disobeyed what I commanded them” +9:12 h3vr rc://*/ta/man/translate/figs-explicit מִ⁠זֶּ֔ה 1 This refers to the top of Mount Sinai, where Yahweh told Moses the commandments. You could include this information if that would be helpful to your readers. Alternate translation: “from the top of this mountain” +9:12 pkli rc://*/ta/man/translate/grammar-connect-logic-result כִּ֚י 1 The word translated as **for** indicates that what follows is a reason for what came before. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation: “since” +9:12 wp08 rc://*/ta/man/translate/figs-possession עַמְּ⁠ךָ֔ 1 Here Yahweh is using the possessive form to describe the **people** that Moses leads. If your language would not use the possessive form for this, you could use a comparable expression to describe leadership. Alternate translation: “the people whom you oversee” +9:12 n8p5 rc://*/ta/man/translate/figs-explicit שִׁחֵ֣ת 1 Here, the term **acted corruptly** means sinned or did wrong. You could include this information if that would be helpful to your readers. Alternate translation: “have transgressed” +9:12 ce69 rc://*/ta/man/translate/figs-metaphor סָ֣רוּ מַהֵ֗ר מִן־הַ⁠דֶּ֨רֶךְ֙ אֲשֶׁ֣ר צִוִּיתִ֔⁠ם 1 Here Yahweh is speaking of commandments as if they were a **path** and saying that disobeying commandments is like turning aside from that path. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “They have quickly disobeyed my commands” 9:13 hu2w rc://*/ta/man/translate/writing-quotations לֵ⁠אמֹ֑ר 1 Here, the word **saying** introduces direct speech. Consider natural ways of doing that in your own language. -9:13 ptck rc://*/ta/man/translate/figs-explicit רָאִ֨יתִי֙ אֶת־הָ⁠עָ֣ם הַ⁠זֶּ֔ה 1 The implication is that Yahweh has **seen** and knows everything that the Israelites do. You could include this information if that would be helpful to your readers. Alternate translation: “I have seen what this people has done” -9:13 j343 rc://*/ta/man/translate/figs-metaphor וְ⁠הִנֵּ֥ה 1 Yahweh is using the term **behold** to focus Moses’ attention on what he is about to say. Your language may have a comparable expression that you could use in your translation. Alternate translation: “and ” -9:13 g59o rc://*/ta/man/translate/writing-pronouns עַם & \nהֽוּא 1 The pronoun **it** refers to the **people** of Israel. If it would be more natural in your language, you could use a plural pronoun here. Alternate translation: “they are a people” -9:13 vghs rc://*/ta/man/translate/figs-idiom עַם קְשֵׁה־עֹ֖רֶף 1 Here, **hard of neck** is an idiom that means “stubborn” and “rebellious.” The image comes from an animal that does not want to go the way his master is trying to direct him. If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “is a hard-hearted people” or “is a rebellious people” -9:14 uvi4 rc://*/ta/man/translate/figs-distinguish הֶ֤רֶף מִמֶּ֨⁠נִּי֙ 1 This does not mean that Yahweh wanted Moses to leave his presence which would imply that one could escape the presence of God. As God, Yahweh is everywhere. When he says **Leave me be**, Yahweh means that Moses should not try to stop him. Be sure that this distinction is clear in your translation. Alternate translation: “Do not interfere” +9:13 ptck rc://*/ta/man/translate/figs-explicit רָאִ֨יתִי֙ אֶת־הָ⁠עָ֣ם הַ⁠זֶּ֔ה 1 The implication is that Yahweh has **seen** and knows everything that the Israelites do. You could include this information if that would be helpful to your readers. Alternate translation: “I know the actions of this people” +9:13 j343 rc://*/ta/man/translate/figs-metaphor וְ⁠הִנֵּ֥ה 1 Yahweh is using the term **behold** to focus Moses’ attention on what he is about to say. Your language may have a comparable expression that you could use in your translation. Alternate translation: “and indeed” +9:13 g59o rc://*/ta/man/translate/writing-pronouns עַם & הֽוּא 1 The pronoun **it** refers to the **people** of Israel. If it would be more natural in your language, you could use a plural pronoun here. Alternate translation: “they are a people” +9:13 vghs rc://*/ta/man/translate/figs-idiom עַם־ קְשֵׁה־ עֹ֖רֶף 1 Here, **hard of neck** is an idiom that means “stubborn” and “rebellious.” The image comes from an animal that does not want to go the way his master is trying to direct him. If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “is a hard-hearted people” or “is a rebellious people” +9:14 uvi4 rc://*/ta/man/translate/figs-explicit הֶ֤רֶף מִמֶּ֨⁠נִּי֙ 1 When he says **Leave me be**, Yahweh means that Moses should not try to stop him. As God, Yahweh is everywhere, so Moses would not be able to leave the presence of Yahweh. You could include this information if it would be helpful for your readers. Alternate translation: “Do not interfere” 9:14 gu20 rc://*/ta/man/translate/figs-parallelism וְ⁠אַשְׁמִידֵ֔⁠ם וְ⁠אֶמְחֶ֣ה אֶת־שְׁמָ֔⁠ם מִ⁠תַּ֖חַת הַ⁠שָּׁמָ֑יִם 1 These two clauses mean basically the same thing. The second clause emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the clauses with a word that shows that the second clause is repeating the first one, not saying something additional. Alternate translation: “and I will destroy them; indeed, I will blot out their name from under the heavens” -9:14 lkr5 rc://*/ta/man/translate/figs-metaphor וְ⁠אֶמְחֶ֣ה אֶת־שְׁמָ֔⁠ם מִ⁠תַּ֖חַת הַ⁠שָּׁמָ֑יִם 1 Yahweh speaks of destroying the Israelites as if he were blotting out memory of their **name**, and by extension, everything about them. When a group of people is completely destroyed, there is nothing to remind people about them. If your readers would not understand what this image means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning plainly. Alternate translation: “and cause everyone under the heavens to forget their name” -9:14 kubz rc://*/ta/man/translate/figs-explicit וְ⁠אֶֽעֱשֶׂה֙ אֽוֹתְ⁠ךָ֔ לְ⁠גוֹי 1 The implication is that Yahweh will cause Moses to have so many descendants that those descendants will become **a nation** to replace the Israelites. This **nation** will be “mightier and greater” than the Israelites were. You could include this information if that would be helpful to your readers. Alternate translation: “and I will make a nation from you and your descendants, one that is” -9:15 qnh7 rc://*/ta/man/translate/figs-metaphor וָ⁠אֵ֗פֶן 1 \t\r\n\rHere, the word **turned** describes the beginning of action. Your language may have a comparable expression that you could use in your translation. Alternate translation: “And I got up” +9:14 lkr5 rc://*/ta/man/translate/figs-metaphor וְ⁠אֶמְחֶ֣ה אֶת־שְׁמָ֔⁠ם מִ⁠תַּ֖חַת הַ⁠שָּׁמָ֑יִם 1 Yahweh speaks of destroying the Israelites as if he were blotting out a word written on paper. Yahweh means that he will **blot out** the memory of their **name**, and by extension, everything about them. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and no one will know they ever existed” +9:14 kubz rc://*/ta/man/translate/figs-explicit וְ⁠אֶֽעֱשֶׂה֙ אֽוֹתְ⁠ךָ֔ לְ⁠גוֹי 1 The implication is that Yahweh will cause Moses to have so many descendants that those descendants will become **a nation** to replace the Israelites. This **nation** would be “mightier and greater” than the Israelites were. You could include this information if that would be helpful to your readers. Alternate translation: “and I will make a nation from you and your descendants, one that is” +9:15 qnh7 rc://*/ta/man/translate/figs-metaphor וָ⁠אֵ֗פֶן 1 Here, the word **turned** describes the beginning of action. Your language may have a comparable expression that you could use in your translation. Alternate translation: “And I got up” 9:15 teym rc://*/ta/man/translate/figs-go וָֽ⁠אֵרֵד֙ 1 In a context such as this, your language might say “went” instead of **came**. Alternate translation: “and went down” 9:15 ft91 rc://*/ta/man/translate/figs-explicitinfo וְ⁠הָ⁠הָ֖ר בֹּעֵ֣ר בָּ⁠אֵ֑שׁ 1 The expression **burning in the fire** contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. Alternate translation: “and there was fire on the mountain” 9:15 ex8r rc://*/ta/man/translate/figs-possession לֻחֹ֣ת הַ⁠בְּרִ֔ית 1 Here, Moses is using the possessive form to describe **the tablets** on which Yahweh wrote **the covenant**, specifically, the words of the Ten Commandments. If your language would not use the possessive form for this, you could use an equivalent expression to describe a tablet with writing on it. Alternate translation: “the tablets that had the words of the covenant on them” 9:15 lyj0 rc://*/ta/man/translate/figs-explicitinfo שְׁתֵּ֥י יָדָֽ⁠י 1 The expression **two hands** contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. Alternate translation: “my hands” 9:16 j8rb rc://*/ta/man/translate/figs-metaphor וְ⁠הִנֵּ֤ה 1 Moses is using the term **behold** to emphasize his shock at seeing the Israelites’ sin. Your language may have a comparable expression that you could use in your translation. Alternate translation: “” 9:16 g65g rc://*/ta/man/translate/figs-yousingular חֲטָאתֶם֙ & אֱלֹֽהֵי⁠כֶ֔ם עֲשִׂיתֶ֣ם לָ⁠כֶ֔ם & סַרְתֶּ֣ם & אֶתְ⁠כֶֽם 1 The pronouns **you** and **your** here are plural. Moses is speaking to all the Israelites, so use the plural form in your translation if your language marks that distinction. -9:16 eok0 rc://*/ta/man/translate/figs-metaphor סַרְתֶּ֣ם מַהֵ֔ר מִן־הַ⁠דֶּ֕רֶךְ אֲשֶׁר־צִוָּ֥ה יְהוָ֖ה אֶתְ⁠כֶֽם 1 Here Yahweh is speaking of obedience as if it was a **path** that one walks on. He speaks of disobedience as turning aside from that **path**. If it would be helpful in your language, you could state the meaning plainly. See how you translated this in [verse 12](../09/12.md). Alternate translation: “You have quickly disobeyed what Yahweh commanded you” +9:16 eok0 rc://*/ta/man/translate/figs-metaphor סַרְתֶּ֣ם מַהֵ֔ר מִן־הַ⁠דֶּ֕רֶךְ אֲשֶׁר־צִוָּ֥ה יְהוָ֖ה אֶתְ⁠כֶֽם 1 See how you translated this metaphor in [verse 12](../09/12.md). Alternate translation: “You had rapidly disobeyed the commandments of Yahweh” 9:17 fr0u rc://*/ta/man/translate/figs-explicitinfo וָֽ⁠אַשְׁלִכֵ֔⁠ם מֵ⁠עַ֖ל שְׁתֵּ֣י יָדָ֑⁠י 1 The expression **threw them out of my two hands** contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. Alternate translation: “and threw them” 9:17 af08 rc://*/ta/man/translate/figs-yousingular לְ⁠עֵינֵי⁠כֶֽם 1 The word **your** here is plural. Moses is speaking to all the Israelites, so use the plural form in your translation if your language marks that distinction. -9:17 tplx rc://*/ta/man/translate/figs-metonymy לְ⁠עֵינֵי⁠כֶֽם 1 Here, **eyes** represent the act of seeing. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “as you watched” -9:18 t6ya rc://*/ta/man/translate/translate-symaction וָֽ⁠אֶתְנַפַּל֩ לִ⁠פְנֵ֨י יְהוָ֜ה 1 Here, **prostrated** refers to the act of bowing on the ground and laying prone before an honored person. This is a symbolic action to worship and show submission. If this would not be clear to your readers, you could explain the significance of this action in the text or in a footnote. Alternate translation: “And I prostrated myself in worship of Yahweh” -9:18 xf6d rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֨י 1 Here, **face** represents the presence of someone. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “in the presence of” -9:18 f1fx rc://*/ta/man/translate/figs-explicit כָּ⁠רִאשֹׁנָ֗ה 1 Moses is referring to the first 40 day and 40 night fast that he completed on Mount Sinai from [verse 9](../09/09.md). You could include this information if that would be helpful to your readers. Alternate translation: “as before you sinned, I fasted” -9:18 op3q rc://*/ta/man/translate/figs-distinguish לֶ֚חֶם לֹ֣א אָכַ֔לְתִּי וּ⁠מַ֖יִם לֹ֣א שָׁתִ֑יתִי 1 This does not mean that there was no **bread** or **water** available for Moses. Moses means that he chose to go without food or water while he was on the mountain. Be sure that this distinction is clear in your translation. See how you translated this in [verse 9](../09/09.md). +9:17 tplx rc://*/ta/man/translate/figs-metonymy לְ⁠עֵינֵי⁠כֶֽם 1 Here, **eyes** represent the act of seeing. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “as you observed” +9:18 t6ya rc://*/ta/man/translate/translate-symaction וָֽ⁠אֶתְנַפַּל֩ לִ⁠פְנֵ֨י יְהוָ֜ה 1 Here, **prostrated** refers to the act of bowing on the ground and laying prone before an honored person. This is a symbolic action to worship and show submission. If this would not be clear to your readers, you could explain the significance of this action in the text or in a footnote. Alternate translation: “And I bowed before Yahweh in submission and lay prone on the ground” +9:18 xf6d rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֨י 1 Here, **face** represents the presence of someone. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “before” +9:18 f1fx rc://*/ta/man/translate/figs-explicit כָּ⁠רִאשֹׁנָ֗ה 1 Moses is referring to the first 40 day and 40 night fast that he completed on Mount Sinai from [verse 9](../09/09.md). You could include this information if that would be helpful to your readers. Alternate translation: “and I fasted again” +9:18 op3q rc://*/ta/man/translate/figs-distinguish לֶ֚חֶם לֹ֣א אָכַ֔לְתִּי וּ⁠מַ֖יִם לֹ֣א שָׁתִ֑יתִי 1 See how you translated this in [verse 9](../09/09.md). 9:18 rbix rc://*/ta/man/translate/figs-synecdoche לֶ֚חֶם 1 Here, **bread** represents all food. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “food” 9:18 cw8a rc://*/ta/man/translate/figs-idiom בְּ⁠עֵינֵ֥י 1 Here, **in the eyes of** is an idiom for someone's opinion or evaluation. If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “in the evaluation of” -9:18 a42t rc://*/ta/man/translate/figs-distinguish לְ⁠הַכְעִיסֽ⁠וֹ 1 This does not mean that the Israelites provoked Yahweh to anger on purpose, rather that their actions provoked Yahweh to anger. Be sure that this distinction is clear in your translation. Alternate translation: “which provoked him to anger” -9:19 v2ao rc://*/ta/man/translate/grammar-connect-logic-result כִּ֣י 1 The word translated as **For** indicates that what follows is a reason for Moses prostrating himself in the previous verse. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation: “This is because” +9:18 a42t rc://*/ta/man/translate/figs-distinguish לְ⁠הַכְעִיסֽ⁠וֹ 1 This does not mean that the Israelites provoked Yahweh to anger on purpose, rather that their actions provoked Yahweh to anger. You could include this information if it would be helpful for your readers. Alternate translation: “which provoked him to anger” +9:19 v2ao rc://*/ta/man/translate/grammar-connect-logic-result כִּ֣י 1 The word translated as **For** indicates that what follows is a reason for Moses prostrating himself in the previous verse. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation: “But” 9:19 mt8f rc://*/ta/man/translate/figs-metonymy מִ⁠פְּנֵ֤י 1 Here, **face** represents the presence of something. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “of” 9:19 i9wj rc://*/ta/man/translate/figs-doublet הָ⁠אַף֙ וְ⁠הַ֣⁠חֵמָ֔ה 1 The terms **nose** and **heat** mean similar things. Moses is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “the extreme anger” -9:19 qh16 rc://*/ta/man/translate/figs-metonymy הָ⁠אַף֙ 1 Here, **nose** represents anger. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “the anger” +9:19 qh16 rc://*/ta/man/translate/figs-metonymy הָ⁠אַף֙ 1 Here, **nose** represents anger. If it would be helpful in your language, you could use a body part from your language that is associated with anger or state the meaning plainly. Alternate translation: “the rage” 9:19 w1oh rc://*/ta/man/translate/figs-metonymy וְ⁠הַ֣⁠חֵמָ֔ה 1 Here, **heat** refers to extreme anger, which causes the angry person’s body to become hot. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “the rage” -9:19 ivdv rc://*/ta/man/translate/figs-explicit קָצַ֧ף יְהוָ֛ה עֲלֵי⁠כֶ֖ם לְ⁠הַשְׁמִ֣יד אֶתְ⁠כֶ֑ם 1 The implication is that Yahweh was so **angry** with the Israelites that he wanted **to destroy** them. You could include this information if that would be helpful to your readers. Alternate translation: “Yahweh was angry against you enough to destroy you” +9:19 ivdv rc://*/ta/man/translate/figs-explicit קָצַ֧ף יְהוָ֛ה עֲלֵי⁠כֶ֖ם לְ⁠הַשְׁמִ֣יד אֶתְ⁠כֶ֑ם 1 The implication is that Yahweh was so **angry** with the Israelites that he wanted **to destroy** them. You could include this information if that would be helpful to your readers. Alternate translation: “Yahweh raged against you enough to eliminate you” 9:19 d212 rc://*/ta/man/translate/figs-yousingular עֲלֵי⁠כֶ֖ם & אֶתְ⁠כֶ֑ם 1 The word **you** here is plural. Moses is speaking to all the Israelites, so use the plural form in your translation if your language marks that distinction. 9:19 fxku rc://*/ta/man/translate/figs-explicit וַ⁠יִּשְׁמַ֤ע יְהוָה֙ אֵלַ֔⁠י 1 The implication is that Moses asked Yahweh not to destroy the Israelites, then **Yahweh listened**. You could include this information if that would be helpful to your readers. Alternate translation: “And Yahweh listened to me when I asked him to have mercy on you” 9:19 f6y6 rc://*/ta/man/translate/figs-explicit גַּ֖ם בַּ⁠פַּ֥עַם הַ⁠הִֽוא 1 This refers back to [5:23-28](../05/23.md), when Moses asked Yahweh if the Israelites could stay at the base of the mountain because they were afraid that they would die in the presence of Yahweh. You could include this information if that would be helpful to your readers. Alternate translation: “as he listened to me when you asked me to speak to Yahweh on your behalf” -9:20 hevs rc://*/ta/man/translate/figs-explicit וּֽ⁠בְ⁠אַהֲרֹ֗ן הִתְאַנַּ֧ף יְהוָ֛ה מְאֹ֖ד לְ⁠הַשְׁמִיד֑⁠וֹ 1 The implication is that Yahweh was so **angry** with the Aaron for making the cast image calf that he wanted **to destroy** him. You could include this information if that would be helpful to your readers. Alternate translation: “And Yahweh was very angry against Aaron, enough to destroy him” -9:20 siem rc://*/ta/man/translate/figs-explicit וָֽ⁠אֶתְפַּלֵּ֛ל גַּם־בְּעַ֥ד אַהֲרֹ֖ן בָּ⁠עֵ֥ת הַ⁠הִֽוא 1 The implication is that Yahweh also listened to Moses’ prayer on behalf of Aaron. You could include this information if that would be helpful to your readers. Alternate translation: “And I interceded also for the sake of Aaron at that time and Yahweh listened to me” +9:20 hevs rc://*/ta/man/translate/figs-explicit וּֽ⁠בְ⁠אַהֲרֹ֗ן הִתְאַנַּ֧ף יְהוָ֛ה מְאֹ֖ד לְ⁠הַשְׁמִיד֑⁠וֹ 1 The implication is that Yahweh was so **angry** with Aaron for making the cast image calf that he wanted **to destroy** him. You could include this information if that would be helpful to your readers. Alternate translation: “And Yahweh raged against Aaron and wanted to eliminate him” +9:20 siem rc://*/ta/man/translate/figs-explicit וָֽ⁠אֶתְפַּלֵּ֛ל גַּם־בְּעַ֥ד אַהֲרֹ֖ן בָּ⁠עֵ֥ת הַ⁠הִֽוא 1 The implication is that Yahweh also listened to Moses’ prayer on behalf of Aaron. You could include this information if that would be helpful to your readers. Alternate translation: “And I interceded on behalf of Aaron, and Yahweh did not eliminate him” 9:21 n7ea rc://*/ta/man/translate/figs-yousingular חַטַּאתְ⁠כֶ֞ם & עֲשִׂיתֶ֣ם 1 The pronouns **you** and **your** here are plural. Moses is speaking to all the Israelites, so use the plural form in your translation if your language marks that distinction. -9:21 q095 rc://*/ta/man/translate/figs-possession חַטַּאתְ⁠כֶ֞ם 1 Here, Moses is using the possessive form to describe a **sin** that the Israelites had done by making the cast-image calf. If your language would not use the possessive form for this, you could use a comparable expression to describe the sin of the cast-image calf. Alternate translation: “your sinful creation” +9:21 q095 rc://*/ta/man/translate/figs-possession חַטַּאתְ⁠כֶ֞ם 1 Here, Moses is using the possessive form to describe a **sin** that the Israelites had done by making the cast-image calf. If your language would not use the possessive form for this, you could use a comparable expression to describe an idol. Alternate translation: “your wicked creation” 9:22 n8jq rc://*/ta/man/translate/translate-names וּ⁠בְ⁠תַבְעֵרָה֙ וּ⁠בְ⁠מַסָּ֔ה וּ⁠בְ⁠קִבְרֹ֖ת הַֽתַּאֲוָ֑ה 1 **Taberah**, **Massah**, and **Kibroth Hattaavaare** are names of places that the Israelites traveled through in the wilderness. -9:22 yl7q rc://*/ta/man/translate/figs-explicit וּ⁠בְ⁠תַבְעֵרָה֙ 1 This refers to [Numbers 11:1-3](Num/11/01.md), when the Israelites complained. Yahweh caused fire to burn on some parts of the camp because the Israelites were ungrateful. You could include this information if that would be helpful to your readers. Alternate translation: “And at Taberah, when you complained,” +9:22 yl7q rc://*/ta/man/translate/figs-explicit וּ⁠בְ⁠תַבְעֵרָה֙ 1 This refers to [Numbers 11:1-3](Num/11/01.md), when the Israelites complained about their travels in the wilderness. Yahweh caused fire to burn on some parts of the camp because the Israelites were ungrateful. You could include this information if that would be helpful to your readers. Alternate translation: “And at Taberah, when you complained against Yahweh,” 9:22 yrsh rc://*/ta/man/translate/figs-explicit וּ⁠בְ⁠מַסָּ֔ה 1 This refers to the events of [Exodus 17:1-7](Exo/17/01.md), when the Israelites complained that Yahweh wanted to kill them because they had no water. In the end, Yahweh provided water for the Israelites to drink. You could include this information if that would be helpful to your readers. Alternate translation: “and at Massah, where you complained of thirst,” -9:22 wesu rc://*/ta/man/translate/figs-explicit וּ⁠בְ⁠קִבְרֹ֖ת הַֽתַּאֲוָ֑ה 1 This refers to the events of [Numbers 11:1-34](Num/11/01.md), when the Israelites complained that they were tired of eating Manna and that they preferred the food in Egypt. As a result, Yahweh sent quail to feed the Israelites. Yahweh punished the ungrateful Israelites by sending a plague that killed some of the Israelites. You could include this information if that would be helpful to your readers. Alternate translation: “and at Kibroth Hattaavah, where you complained about the manna” +9:22 wesu rc://*/ta/man/translate/figs-explicit וּ⁠בְ⁠קִבְרֹ֖ת הַֽתַּאֲוָ֑ה 1 This refers to the events of [Numbers 11:1-34](Num/11/01.md), when the Israelites complained that they were tired of eating manna. They said that they preferred the food in Egypt. As a result, Yahweh sent quail to feed the Israelites. Yahweh also punished the ungrateful Israelites by sending a plague that killed some of the Israelites. You could include this information if that would be helpful to your readers. Alternate translation: “and at Kibroth Hattaavah, where you complained about the manna” 9:22 tdds rc://*/ta/man/translate/figs-yousingular הֱיִיתֶ֖ם 1 The word **you** here is plural. Moses is speaking to all the Israelites, so use the plural form in your translation if your language marks that distinction. 9:23 uc1w rc://*/ta/man/translate/figs-explicit וּ⁠בִ⁠שְׁלֹ֨חַ יְהוָ֜ה אֶתְ⁠כֶ֗ם מִ⁠קָּדֵ֤שׁ בַּרְנֵ֨עַ֙ לֵ⁠אמֹ֔ר עֲלוּ֙ וּ⁠רְשׁ֣וּ אֶת־הָ⁠אָ֔רֶץ אֲשֶׁ֥ר נָתַ֖תִּי לָ⁠כֶ֑ם וַ⁠תַּמְר֗וּ אֶת־פִּ֤י יְהוָה֙ אֱלֹ֣הֵי⁠כֶ֔ם וְ⁠לֹ֤א הֶֽאֱמַנְתֶּם֙ ל֔⁠וֹ וְ⁠לֹ֥א שְׁמַעְתֶּ֖ם בְּ⁠קֹלֽ⁠וֹ 1 Moses discusses these events in [1:19-26](../01/19.md). See how you translated this event there. 9:23 hgwo rc://*/ta/man/translate/figs-yousingular אֶתְ⁠כֶ֗ם & עֲלוּ֙ וּ⁠רְשׁ֣וּ & לָ⁠כֶ֑ם & אֱלֹ֣הֵי⁠כֶ֔ם וְ⁠לֹ֤א הֶֽאֱמַנְתֶּם֙ ל֔⁠וֹ וְ⁠לֹ֥א שְׁמַעְתֶּ֖ם 1 The words **you**, **your**, and the command forms here are plural. Moses is speaking to all the Israelites, so use the plural form in your translation if your language marks that distinction. 9:23 bap1 rc://*/ta/man/translate/writing-quotations לֵ⁠אמֹ֔ר 1 Here, the word **saying** introduces direct speech. Consider natural ways of doing that in your own language. 9:23 xz23 rc://*/ta/man/translate/figs-explicit עֲלוּ֙ 1 The Israelites were camping in a valley, and had to **Go up** in order to enter the land. You could include this information if that would be helpful to your readers. Alternate translation: “Go up from the valley” 9:23 dxq9 rc://*/ta/man/translate/figs-metonymy פִּ֤י 1 Here, **mouth** refers to Yahweh’s commands and what he says to do. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “the command of” -9:23 tbr7 rc://*/ta/man/translate/grammar-connect-logic-result וְ⁠לֹ֤א הֶֽאֱמַנְתֶּם֙ ל֔⁠וֹ 1 The Israelites disobeyed Yahweh because they did not believe that Yahweh would fulfill his promise to give them the land. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation: “because you did not believe him” +9:23 tbr7 rc://*/ta/man/translate/grammar-connect-logic-result וְ⁠לֹ֤א הֶֽאֱמַנְתֶּם֙ ל֔⁠וֹ 1 The Israelites disobeyed Yahweh because they did not believe that Yahweh would fulfill his promise to give them the land. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation: “because you did not believe him” 9:23 ll0o rc://*/ta/man/translate/figs-metaphor וְ⁠לֹ֥א שְׁמַעְתֶּ֖ם 1 Here the word **listen** means to listen and obey. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and you did not obey” -9:23 bfb9 rc://*/ta/man/translate/figs-metonymy בְּ⁠קֹלֽ⁠וֹ 1 Here, **voice** represents the words Yahweh spoke, including his commandments. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “to what he said” +9:23 bfb9 rc://*/ta/man/translate/figs-metonymy בְּ⁠קֹלֽ⁠וֹ 1 Here, **voice** represents the words Yahweh spoke, including his commandments. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “to his commandments” 9:24 r243 rc://*/ta/man/translate/figs-yousingular הֱיִיתֶ֖ם & אֶתְ⁠כֶֽם 1 The word **you** here is plural. Moses is speaking to all the Israelites, so use the plural form in your translation if your language marks that distinction. 9:25 u8pe rc://*/ta/man/translate/grammar-connect-words-phrases וָֽ⁠אֶתְנַפַּ֞ל לִ⁠פְנֵ֣י יְהוָ֗ה אֵ֣ת אַרְבָּעִ֥ים הַ⁠יּ֛וֹם וְ⁠אֶת־אַרְבָּעִ֥ים הַ⁠לַּ֖יְלָה אֲשֶׁ֣ר הִתְנַפָּ֑לְתִּי כִּֽי־אָמַ֥ר יְהוָ֖ה לְ⁠הַשְׁמִ֥יד אֶתְ⁠כֶֽם 1 In this verse, Moses repeats what he said in [verse 18](../09/18.md) and continues his speech. If the connection between this statement and the previous one is not clear, you may want to use a connecting word to show how this statement relates to what came before it. Use a natural form in your language for connecting this statement to the previous one. Alternate translation: “And, again I tell you that I fell on my knees before the face of Yahweh 40 days and 40 nights, and I prostrated myself because Yahweh had said to destroy you” -9:25 fq4v rc://*/ta/man/translate/translate-symaction וָֽ⁠אֶתְנַפַּ֞ל & הִתְנַפָּ֑לְתִּי 1 Here, **prostrated** refers to the act of bowing on the ground and laying prone before an honored person. This is a symbolic action to worship and show submission. If this would not be clear to your readers, you could explain the significance of this action in the text or in a footnote. See how you translated this in [verse 18](../09/18.md). Alternate translation: “And I prostrated myself in worship of Yahweh” -9:25 tka1 rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֣י 1 Here, **face** represents the presence of someone. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “in the presence of” -9:25 o1tl rc://*/ta/man/translate/figs-explicit כִּֽי־אָמַ֥ר יְהוָ֖ה לְ⁠הַשְׁמִ֥יד אֶתְ⁠כֶֽם 1 The implication is that Yahweh said that he intended to destroy the Israelites. You could include this information if that would be helpful to your readers. Alternate translation: “because Yahweh intended to destroy you” +9:25 fq4v rc://*/ta/man/translate/translate-symaction וָֽ⁠אֶתְנַפַּ֞ל & הִתְנַפָּ֑לְתִּי 1 Here, **prostrated** refers to the act of bowing on the ground and laying prone before an honored person. This is a symbolic action to worship and show submission. If this would not be clear to your readers, you could explain the significance of this action in the text or in a footnote. Alternate translation: “And I bowed down … I bowed down” +9:25 tka1 rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֣י 1 Here, **face** represents the presence of someone. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “before” +9:25 o1tl rc://*/ta/man/translate/figs-explicit כִּֽי־אָמַ֥ר יְהוָ֖ה לְ⁠הַשְׁמִ֥יד אֶתְ⁠כֶֽם 1 The implication is that Yahweh said that he intended to eliminate all of the Israelites. You could include this information if that would be helpful to your readers. Alternate translation: “because Yahweh intended to eliminate all of you” 9:25 kk9q rc://*/ta/man/translate/figs-yousingular אֶתְ⁠כֶֽם 1 The word **you** here is plural. Moses is speaking to all the Israelites, so use the plural form in your translation if your language marks that distinction. 9:26 ki6v rc://*/ta/man/translate/figs-doublet עַמְּ⁠ךָ֙ וְ⁠נַחֲלָ֣תְ⁠ךָ֔ 1 The terms **your people** and **your inheritance** mean similar things. Moses is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “your own people” -9:26 mct6 rc://*/ta/man/translate/figs-metonymy בְּ⁠גָדְלֶ֑⁠ךָ 1 Here, **greatness** represents Yahweh’s power and all the miracles he performed when he brought the Israelites out of Egypt. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “through your great might” -9:26 ifw2 rc://*/ta/man/translate/figs-metonymy בְּ⁠יָ֥ד חֲזָקָֽה 1 Here, hand represents Yahweh’s power and actions. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “with mighty power” +9:26 mct6 rc://*/ta/man/translate/figs-metonymy בְּ⁠גָדְלֶ֑⁠ךָ 1 Here, **greatness** represents Yahweh’s power and all the miracles he performed when he brought the Israelites out of Egypt. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “through your power” +9:26 ifw2 rc://*/ta/man/translate/figs-metonymy בְּ⁠יָ֥ד חֲזָקָֽה 1 Here **hand** represents Yahweh’s power and actions. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “with might” 9:27 liv5 rc://*/ta/man/translate/figs-explicit זְכֹר֙ לַ⁠עֲבָדֶ֔י⁠ךָ לְ⁠אַבְרָהָ֥ם לְ⁠יִצְחָ֖ק וּֽ⁠לְ⁠יַעֲקֹ֑ב 1 The implication is that Moses wants Yahweh to remember the promises he made to Abraham, Isaac, and Jacob, and how those men obeyed Yahweh. You could include this information if that would be helpful to your readers. Alternate translation: “Remember the obedience of your servants, Abraham, Isaac, and Jacob” 9:27 s9n4 rc://*/ta/man/translate/figs-metaphor אַל־תֵּ֗פֶן אֶל 1 Here **turn** means “think about” or “regard.” Moses is speaking of turning to something as if it was the same as focusing on it. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Do not dwell on” 9:27 eq55 rc://*/ta/man/translate/figs-metaphor קְשִׁי֙ 1 Here **hardness** means “stubbornness.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the stubborn acts of” -9:27 fu6o rc://*/ta/man/translate/figs-abstractnouns רִשְׁע֖⁠וֹ 1 If your language does not use an abstract noun for the idea of **wickedness**, you could express the same idea in another way. Alternate translation: “their wicked acts” -9:28 axhc rc://*/ta/man/translate/figs-hypo פֶּן 1 Moses uses **lest** to introduce an imaginary situation to convince Yahweh not to destroy the Israelites. Use a natural method in your language for introducing an imaginary situation. Alternate translation: “otherwise,” +9:27 fu6o rc://*/ta/man/translate/figs-abstractnouns רִשְׁע֖⁠וֹ 1 If your language does not use an abstract noun for the idea of **wickedness**, you could express the same idea in another way. Alternate translation: “their evil acts” +9:28 axhc rc://*/ta/man/translate/figs-hypo פֶּן 1 Moses uses **lest** to introduce an imaginary situation to convince Yahweh not to destroy the Israelites. Use a natural method in your language for introducing an imaginary situation. Alternate translation: “otherwise” 9:28 k03f rc://*/ta/man/translate/figs-quotesinquotes יֹאמְר֗וּ הָ⁠אָרֶץ֮ אֲשֶׁ֣ר הוֹצֵאתָ֣⁠נוּ מִ⁠שָּׁם֒ מִ⁠בְּלִי֙ יְכֹ֣לֶת יְהוָ֔ה לַ⁠הֲבִיאָ֕⁠ם אֶל־הָ⁠אָ֖רֶץ אֲשֶׁר־דִּבֶּ֣ר לָ⁠הֶ֑ם וּ⁠מִ⁠שִּׂנְאָת֣⁠וֹ אוֹתָ֔⁠ם הוֹצִיאָ֖⁠ם לַ⁠הֲמִתָ֥⁠ם בַּ⁠מִּדְבָּֽר 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation as modeled by the UST. 9:28 cc26 rc://*/ta/man/translate/figs-metonymy הָ⁠אָרֶץ֮ אֲשֶׁ֣ר הוֹצֵאתָ֣⁠נוּ מִ⁠שָּׁם֒ 1 Here, **the land where you brought us out from** represents the people of Egypt. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “the Egyptians” 9:28 d71l rc://*/ta/man/translate/figs-go הוֹצֵאתָ֣⁠נוּ & לַ⁠הֲבִיאָ֕⁠ם & הוֹצִיאָ֖⁠ם 1 In a context such as this, your language might say “took” instead of **brought**. Alternate translation: “you took us out … to take them … he has taken them out” 9:28 gtwf rc://*/ta/man/translate/figs-metaphor דִּבֶּ֣ר 1 Here **spoke** means “promised”. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “he promised” 9:29 dknc rc://*/ta/man/translate/figs-doublet עַמְּ⁠ךָ֖ וְ⁠נַחֲלָתֶ֑⁠ךָ 1 The terms **your people** and **your inheritance** mean similar things. Moses is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “your own people” 9:29 vfxd rc://*/ta/man/translate/figs-go הוֹצֵ֨אתָ֙ 1 In a context such as this, your language might say “took” instead of **brought**. Alternate translation: “you took out” -9:29 roqq rc://*/ta/man/translate/figs-doublet בְּ⁠כֹחֲ⁠ךָ֣ הַ⁠גָּדֹ֔ל וּ⁠בִֽ⁠זְרֹעֲ⁠ךָ֖ הַ⁠נְּטוּיָֽה 1 The terms **great power** and **outstretched arm** mean similar things. Moses is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “by your very great power” -9:29 rw92 rc://*/ta/man/translate/figs-metaphor וּ⁠בִֽ⁠זְרֹעֲ⁠ךָ֖ הַ⁠נְּטוּיָֽה 1 Here, **arm** refers to Yahweh’s power, influence, and capacity for action. The word **outstretched** means that he is using that power. If your readers would not understand what this image means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning plainly. Alternate translation: “and by your acts of strength” +9:29 roqq rc://*/ta/man/translate/figs-doublet בְּ⁠כֹחֲ⁠ךָ֣ הַ⁠גָּדֹ֔ל וּ⁠בִֽ⁠זְרֹעֲ⁠ךָ֖ הַ⁠נְּטוּיָֽה 1 The terms **great power** and **outstretched arm** mean similar things. Moses is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “by your amazing acts” +9:29 rw92 rc://*/ta/man/translate/figs-metonymy וּ⁠בִֽ⁠זְרֹעֲ⁠ךָ֖ הַ⁠נְּטוּיָֽה 1 Here, **arm** refers to Yahweh’s power. Moses speaks of stretching out an arm as if it were a demonstration of supernatural power. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and by your awesome deeds” 10:intro ceg6 0 # Deuteronomy 10 General Notes\n\n\n## Outline\n- vv. 1-5: Yahweh writes the commandments on stone tablets again\n- vv. 6-7: Aaron dies and the priesthood continues\n- vv. 8-9: the special role of the Levites\n- vv. 10-11: Yahweh listens to Moses and does not destroy the Israelites\n- vv. 12-22: Moses encourages the Israelites to obey Yahweh\n\n## Structure and formatting\n\nThis chapter is a continuation of the previous chapter.\n\n\n\n## Other Possible Translation Difficulties in This Chapter\n### You singular -10:1 y2d7 בָּ⁠עֵ֨ת הַ⁠הִ֜וא 1 This refers to the end of the 40 days and 40 nights when \nMoses fasted on the mountain. You could include this information if it would be helpful for your readers. Alternate translation: “After I finished praying and fasting” +10:1 y2d7 בָּ⁠עֵ֨ת הַ⁠הִ֜וא 1 This refers to the end of the 40 days and 40 nights when Moses fasted on the mountain. You could include this information if it would be helpful for your readers. Alternate translation: “After I finished praying and fasting” 10:1 sa1t rc://*/ta/man/translate/figs-ellipsis כָּ⁠רִ֣אשֹׁנִ֔ים 1 Moses is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “like the first tablets of stone” -10:1 gyhg rc://*/ta/man/translate/translate-ordinal כָּ⁠רִ֣אשֹׁנִ֔ים 1 If your language does not use ordinal numbers, you could use a cardinal number here or an equivalent expression. Alternate translation: “like the previous ones” +10:1 gyhg rc://*/ta/man/translate/translate-ordinal כָּ⁠רִ֣אשֹׁנִ֔ים 1 If your language does not use ordinal numbers, you could use a cardinal number here or an equivalent expression. Alternate translation: “like the earlier” 10:1 lyz6 rc://*/ta/man/translate/figs-explicit הָ⁠הָ֑רָ⁠ה 1 This refers to Mount Sinai. You could include this information if it would be helpful for your readers. Alternate translation: “on Mount Sinai” -10:2 edoz rc://*/ta/man/translate/figs-explicit הַ⁠דְּבָרִ֔ים אֲשֶׁ֥ר הָי֛וּ עַל־הַ⁠לֻּחֹ֥ת הָ⁠רִאשֹׁנִ֖ים 1 Here, **the words that were on the first tablets** refers to the Ten Commandments. You could include this information if it would be helpful for your readers. Alternate translation: “the same commandments that were on the first tablets” -10:2 pfzv rc://*/ta/man/translate/translate-ordinal עַל־הַ⁠לֻּחֹ֥ת הָ⁠רִאשֹׁנִ֖ים 1 If your language does not use ordinal numbers, you could use a cardinal number here or an equivalent expression. Alternate translation: “on the previous tablets” +10:2 edoz rc://*/ta/man/translate/figs-explicit הַ⁠דְּבָרִ֔ים אֲשֶׁ֥ר הָי֛וּ עַל־הַ⁠לֻּחֹ֥ת הָ⁠רִאשֹׁנִ֖ים 1 Here, **the words that were on the first tablets** refers to the Ten Commandments. You could include this information if it would be helpful for your readers. Alternate translation: “those same commandments that were on the tablets” +10:2 pfzv rc://*/ta/man/translate/translate-ordinal עַל־הַ⁠לֻּחֹ֥ת הָ⁠רִאשֹׁנִ֖ים 1 If your language does not use ordinal numbers, you could use a cardinal number here or an equivalent expression. Alternate translation: “on the previous ones” 10:3 wt9n rc://*/ta/man/translate/figs-ellipsis כָּ⁠רִאשֹׁנִ֑ים 1 Moses is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “like the first tablets of stone” 10:3 osmy rc://*/ta/man/translate/translate-ordinal כָּ⁠רִאשֹׁנִ֑ים 1 If your language does not use ordinal numbers, you could use a cardinal number here or an equivalent expression. Alternate translation: “like the previous ones” 10:3 u26k rc://*/ta/man/translate/figs-explicit הָ⁠הָ֔רָ⁠ה 1 Here, **mountain** refers to Mount Sinai. You could include this information if it would be helpful for your readers. Alternate translation: “Mount Sinai” 10:3 fnnd rc://*/ta/man/translate/figs-infostructure וּ⁠שְׁנֵ֥י הַ⁠לֻּחֹ֖ת בְּ⁠יָדִֽ⁠י 1 If it would be more natural in your language, you could describe how Moses carried the tablets with an equivalent expression. Alternate translation: “and I was carrying the two tablets” or “and the two tablets were in my hands” 10:4 mi34 rc://*/ta/man/translate/figs-infostructure וַ⁠יִּכְתֹּ֨ב עַֽל־הַ⁠לֻּחֹ֜ת כַּ⁠מִּכְתָּ֣ב הָ⁠רִאשׁ֗וֹן אֵ֚ת עֲשֶׂ֣רֶת הַ⁠דְּבָרִ֔ים אֲשֶׁ֣ר דִּבֶּר֩ יְהוָ֨ה אֲלֵי⁠כֶ֥ם בָּ⁠הָ֛ר מִ⁠תּ֥וֹךְ הָ⁠אֵ֖שׁ בְּ⁠י֣וֹם הַ⁠קָּהָ֑ל 1 If it would be more natural in your language, you could change the order of these phrases. Alternate translation: “And on the mountain, Yahweh wrote the Ten Words on the tablets just like he did before” -10:4 mvlt rc://*/ta/man/translate/translate-ordinal כַּ⁠מִּכְתָּ֣ב הָ⁠רִאשׁ֗וֹן 1 -10:4 axmo rc://*/ta/man/translate/figs-explicit בָּ⁠הָ֛ר מִ⁠תּ֥וֹךְ הָ⁠אֵ֖שׁ בְּ⁠י֣וֹם הַ⁠קָּהָ֑ל 1 This refers to the events of [Exodus 19](Exo/19/01.md), when the Israelites gather at the base of Mount Sinai while Moses goes to the top. There, Yahweh tells Moses all the commandments from a fire at the top of Mount Sinai. -10:4 suaf rc://*/ta/man/translate/writing-pronouns וַ⁠יִּתְּנֵ֥⁠ם יְהוָ֖ה 1 The pronoun **them** refers to the two stone tablets. If this is not clear for your readers, you could use the person's name here. Alternate translation: “the stone tablets” +10:4 mvlt rc://*/ta/man/translate/translate-ordinal כַּ⁠מִּכְתָּ֣ב הָ⁠רִאשׁ֗וֹן 1 If your language does not use ordinal numbers, you could use a cardinal number here or an equivalent expression. Alternate translation: “like the previous writing” +10:4 axmo rc://*/ta/man/translate/figs-explicit בָּ⁠הָ֛ר מִ⁠תּ֥וֹךְ הָ⁠אֵ֖שׁ בְּ⁠י֣וֹם הַ⁠קָּהָ֑ל 1 This refers to the events of [Exodus 19](Exo/19/01.md), when the Israelites gather at the base of Mount Sinai while Moses goes to the top. There, Yahweh tells Moses all the commandments from a fire at the top of Mount Sinai. Alternate translation: “from fire on Mount Sinai while you were assembled” +10:4 suaf rc://*/ta/man/translate/writing-pronouns וַ⁠יִּתְּנֵ֥⁠ם יְהוָ֖ה 1 The pronoun **them** refers to the two stone tablets. If this is not clear for your readers, you could use the person's name here. Alternate translation: “And Yahweh gave the stone tablets” 10:5 wr6b rc://*/ta/man/translate/figs-metaphor וָ⁠אֵ֗פֶן 1 Here, the word **turned** describes the beginning of action. Your language may have a comparable expression that you could use in your translation. Alternate translation: “And I got up” 10:5 utj7 rc://*/ta/man/translate/figs-explicit וַ⁠יִּ֣הְיוּ שָׁ֔ם 1 The implication is that the tablets are still in the box at the time when Moses is giving this speech to the Israelites. You could include this information if it would be helpful for your readers. Alternate translation: “And they have been there ever since” -10:6-9 kwb8 rc://*/ta/man/translate/writing-background וּ⁠בְנֵ֣י יִשְׂרָאֵ֗ל נָֽסְע֛וּ מִ⁠בְּאֵרֹ֥ת בְּנֵי־יַעֲקָ֖ן מוֹסֵרָ֑ה שָׁ֣ם מֵ֤ת אַהֲרֹן֙ וַ⁠יִּקָּבֵ֣ר שָׁ֔ם וַ⁠יְכַהֵ֛ן אֶלְעָזָ֥ר בְּנ֖⁠וֹ תַּחְתָּֽי⁠ו׃ &\nמִ⁠שָּׁ֥ם נָסְע֖וּ הַ⁠גֻּדְגֹּ֑דָ⁠ה וּ⁠מִן־הַ⁠גֻּדְגֹּ֣דָ⁠ה יָטְבָ֔תָה אֶ֖רֶץ נַ֥חֲלֵי מָֽיִם׃ 1 This verse provides background information about the places that the Israelites traveled to help readers understand what happens next in the story. In your translation, present this information in a way that makes it clear that this is background information. -10:6 f4iw rc://*/ta/man/translate/translate-names מִ⁠בְּאֵרֹ֥ת בְּנֵי־יַעֲקָ֖ן מוֹסֵרָ֑ה 1 The terms **Beeroth Bene Jaakan** and **Moserah** are names of places that the people of Israel traveled through. **Beeroth Bene Jaakan** means “the wells that belonged to the sons of Jaakan.” You could include this information in a footnote if it would be helpful for your readers. -10:6 l2u3 rc://*/ta/man/translate/figs-activepassive וַ⁠יִּקָּבֵ֣ר שָׁ֔ם 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “and the Israelites buried him there” -10:7 qs9a rc://*/ta/man/translate/translate-names הַ⁠גֻּדְגֹּ֑דָ⁠ה וּ⁠מִן־הַ⁠גֻּדְגֹּ֣דָ⁠ה יָטְבָ֔תָה 1 The words **Gudgodah** and **Jotbathah** are names of places that the Israelites traveled through. -10:7 w4zc rc://*/ta/man/translate/figs-possession אֶ֖רֶץ נַ֥חֲלֵי מָֽיִם 1 Here, the writer is using the possessive form to describe a **land** that is filled with many **streams of water**. If your language would not use the possessive form for this, you could use an equivalent expression. Alternate translation: “a well-watered land” +10:6-9 kwb8 rc://*/ta/man/translate/writing-background וּ⁠בְנֵ֣י יִשְׂרָאֵ֗ל נָֽסְע֛וּ מִ⁠בְּאֵרֹ֥ת בְּנֵי־יַעֲקָ֖ן מוֹסֵרָ֑ה שָׁ֣ם מֵ֤ת אַהֲרֹן֙ וַ⁠יִּקָּבֵ֣ר שָׁ֔ם וַ⁠יְכַהֵ֛ן אֶלְעָזָ֥ר בְּנ֖⁠וֹ תַּחְתָּֽי⁠ו׃ &\nמִ⁠שָּׁ֥ם נָסְע֖וּ הַ⁠גֻּדְגֹּ֑דָ⁠ה וּ⁠מִן־הַ⁠גֻּדְגֹּ֣דָ⁠ה יָטְבָ֔תָה אֶ֖רֶץ נַ֥חֲלֵי מָֽיִם׃ 1 These verses provide background information about the places where the Israelites traveled in order to help readers understand what happens next in the story. In your translation, present this information in a way that makes it clear that this is background information. +10:6 f4iw rc://*/ta/man/translate/translate-names מִ⁠בְּאֵרֹ֥ת בְּנֵי־יַעֲקָ֖ן מוֹסֵרָ֑ה 1 The terms **Beeroth Bene Jaakan** and **Moserah** are names of places where the people of Israel traveled. **Beeroth Bene Jaakan** means “the wells that belonged to the sons of Jaakan.” You could include this information in a footnote if it would be helpful for your readers. +10:6 l2u3 rc://*/ta/man/translate/figs-activepassive וַ⁠יִּקָּבֵ֣ר שָׁ֔ם 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “and the people of Israel made a grave for him at that place” +10:7 qs9a rc://*/ta/man/translate/translate-names הַ⁠גֻּדְגֹּ֑דָ⁠ה וּ⁠מִן־הַ⁠גֻּדְגֹּ֣דָ⁠ה יָטְבָ֔תָה 1 The words **Gudgodah** and **Jotbathah** are names of places where the Israelites traveled. +10:7 w4zc rc://*/ta/man/translate/figs-possession אֶ֖רֶץ נַ֥חֲלֵי מָֽיִם 1 Here, the writer is using the possessive form to describe a **land** that contains many **streams of water**. If your language would not use the possessive form for this, you could use an equivalent expression. Alternate translation: “a well-watered land” 10:8 yqro rc://*/ta/man/translate/figs-metaphor הִבְדִּ֤יל יְהוָה֙ 1 Here **separated** means “chose for a special role”. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Yahweh selected” 10:8 bq99 rc://*/ta/man/translate/figs-possession אֲר֣וֹן בְּרִית־יְהוָ֑ה 1 Here, the author is using the possessive form to describe the **box** that contains **the covenant of Yahweh**. If your language would not use the possessive form for this, you could use an equivalent expression. Alternate translation: “the box that held the covenant of Yahweh” -10:8 wove rc://*/ta/man/translate/figs-metonymy בְּרִית־יְהוָ֑ה 1 Here, **the covenant of Yahweh** represents the two stone tablets on which Yahweh wrote the Ten Commandments. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “the stone tablets” -10:8 p84p rc://*/ta/man/translate/figs-metaphor לַ⁠עֲמֹד֩ לִ⁠פְנֵ֨י יְהוָ֤ה לְ⁠שָֽׁרְת⁠וֹ֙ 1 This means “to offer sacrifices to Yahweh in the sacred tent”. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to offer sacrifices before the face of Yahweh” -10:8 lnyx rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֨י 1 Here, **face** represents the presence of someone. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “in the presence of” -10:8 j087 rc://*/ta/man/translate/figs-ellipsis וּ⁠לְ⁠בָרֵ֣ךְ 1 The author is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words if it would be clearer in your language. Alternate translation: “and to bless people” +10:8 wove rc://*/ta/man/translate/figs-metonymy בְּרִית־יְהוָ֑ה 1 Here, **the covenant of Yahweh** represents the two stone tablets on which Yahweh wrote the Ten Commandments. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “the tablets of the covenant” +10:8 p84p rc://*/ta/man/translate/figs-metaphor לַ⁠עֲמֹד֩ לִ⁠פְנֵ֨י יְהוָ֤ה לְ⁠שָֽׁרְת⁠וֹ֙ 1 The phrase **stand before the face of Yahweh to serve him** means “to offer sacrifices to Yahweh in the sacred tent”. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to worship Yahweh in the sacred tent” +10:8 lnyx rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֨י 1 Here, **face** represents the presence of someone. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “before” +10:8 j087 rc://*/ta/man/translate/figs-ellipsis וּ⁠לְ⁠בָרֵ֣ךְ 1 The author is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words if it would be clearer in your language. Alternate translation: “and to bless human beings” 10:8 dqs6 rc://*/ta/man/translate/figs-metonymy בִּ⁠שְׁמ֔⁠וֹ 1 Here, **name** represents all of Yahweh: his power, presence, knowledge, and so on. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “by his power” 10:8 br5a rc://*/ta/man/translate/figs-explicit עַ֖ד הַ⁠יּ֥וֹם הַ⁠זֶּֽה 1 The implication is that the Levites are still fulfilling the duties listed in this verse at the time that Deuteronomy was written. You could include this information if it would be helpful for your readers. Alternate translation: “as they are doing today” -10:9 u8bf rc://*/ta/man/translate/figs-explicit לֹֽא־הָיָ֧ה לְ⁠לֵוִ֛י חֵ֥לֶק וְ⁠נַחֲלָ֖ה 1 The implication is that the Levites will not receive any **portion** or **inheritance** of land. See [Numbers 18:20](Num/18/20.md) for more information. You could include this information if it would be helpful for your readers. Alternate translation: “Levi has no portion nor inheritance of land” +10:9 u8bf rc://*/ta/man/translate/figs-explicit לֹֽא־הָיָ֧ה לְ⁠לֵוִ֛י חֵ֥לֶק וְ⁠נַחֲלָ֖ה 1 The implication is that the Levites will not receive any **portion** or **inheritance** of land. See [Numbers 18:20](Num/18/20.md) for more information. You could include this information if it would be helpful for your readers. Alternate translation: “Levi does not own any land” 10:9 srn7 rc://*/ta/man/translate/figs-synecdoche לֹֽא־הָיָ֧ה לְ⁠לֵוִ֛י 1 Here **Levi** refers to Levi and his descendants. If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: “Levi and his descendants have no” 10:9 d08p rc://*/ta/man/translate/figs-metaphor אֶחָ֑י⁠ו 1 Here **brothers** refers to the people of the other Israelite tribes. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the other Israelites” -10:9 v39n rc://*/ta/man/translate/figs-metaphor יְהוָה֙ ה֣וּא נַחֲלָת֔⁠וֹ 1 Yahweh speaks of the special relationship that Aaron and his descendants will have with him as if Yahweh were something that they will inherit. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Yahweh will allow them to serve him and he will provide for them through that service” +10:9 v39n rc://*/ta/man/translate/figs-metaphor יְהוָה֙ ה֣וּא נַחֲלָת֔⁠וֹ 1 Yahweh speaks of the special priesthood that Aaron and his descendants have with as if Yahweh were something that they inherit. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Yahweh will allow them to serve him and he will provide for them through that service” 10:9 gjem rc://*/ta/man/translate/writing-pronouns יְהוָה֙ ה֣וּא 1 For emphasis, the author is stating the pronoun **himself**, whose meaning is already implied in the sentence. If your language can state implied pronouns explicitly for emphasis, you may want to use that construction in your translation. Other languages may have other ways of bringing out this emphasis. The ULT does so by using the intensive pronoun **himself**. Alternate translation: “Yahweh indeed” 10:9 agmt rc://*/ta/man/translate/figs-youcrowd אֱלֹהֶ֖י⁠ךָ 1 Even though the author is referring to all of the Israelites, **your** is singular here. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. 10:9 q5x0 rc://*/ta/man/translate/figs-metaphor דִּבֶּ֛ר 1 Here **spoke** means “promised.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “promised” 10:9 fhs9 rc://*/ta/man/translate/figs-synecdoche לֽ⁠וֹ 1 Here **him** refers to Levi and his descendants. If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: “to the tribe of Levi” -10:10 hja2 rc://*/ta/man/translate/writing-quotations 0 This verse continues Moses’ speech to the Israelites from [verse 5](../10/05.md). Consider natural ways of continuing direct quotations in your language. +10:10 hja2 rc://*/ta/man/translate/writing-quotations 0 This verse continues Moses’ speech to the Israelites from [verse 5](../10/05.md). Consider natural ways of continuing direct quotations in your language as modeled by the UST. 10:10 rwqv rc://*/ta/man/translate/writing-pronouns וְ⁠אָנֹכִ֞י עָמַ֣דְתִּי 1 For emphasis, Moses is stating the pronoun **myself**, whose meaning is already included in the verb translated as **stood**. If your language can state implied pronouns explicitly for emphasis, you may want to use that construction in your translation. Other languages may have other ways of bringing out this emphasis. The ULT does so by using the intensive pronoun **myself**. Alternate translation: “And indeed I stood” 10:10 v2x4 rc://*/ta/man/translate/figs-metaphor עָמַ֣דְתִּי 1 Here **stood** means “stayed” or “remained”. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “remained” 10:10 c3iz rc://*/ta/man/translate/translate-ordinal כַּ⁠יָּמִים֙ הָ⁠רִ֣אשֹׁנִ֔ים 1 If your language does not use ordinal numbers, you could use a cardinal number here or an equivalent expression. Alternate translation: “as the previous time” 10:10 mbd1 rc://*/ta/man/translate/figs-explicit וַ⁠יִּשְׁמַ֨ע יְהוָ֜ה אֵלַ֗⁠י גַּ֚ם בַּ⁠פַּ֣עַם הַ⁠הִ֔וא 1 The implication is that Yahweh **listened** to Moses’ request to not destroy the Israelites, just like Yahweh listened to Moses’ request to not destroy Aaron in [9:26](../09/26.md). You could include this information if it would be helpful for your readers. Alternate translation: “And I interceded on your behalf and Yahweh listened to me at that time also” -10:11 ltaw rc://*/ta/man/translate/figs-synecdoche לִ⁠פְנֵ֣י 1 Here **faces** represents people. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “before” +10:11 ltaw rc://*/ta/man/translate/figs-synecdoche לִ⁠פְנֵ֣י 1 Here **faces** represents people. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “in front of” 10:11 yxy1 rc://*/ta/man/translate/figs-metaphor לַ⁠אֲבֹתָ֖⁠ם 1 Yahweh is using the term **fathers** to mean “ancestors.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to their predecessors” 10:12 d3lk rc://*/ta/man/translate/figs-metonymy יִשְׂרָאֵ֔ל 1 Here, **Israel** represents the Israelite people. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “people of Israel” 10:12-13 x2jw rc://*/ta/man/translate/figs-rquestion מָ֚ה יְהוָ֣ה אֱלֹהֶ֔י⁠ךָ שֹׁאֵ֖ל מֵ⁠עִמָּ֑⁠ךְ כִּ֣י אִם־לְ֠⁠יִרְאָה אֶת־יְהוָ֨ה אֱלֹהֶ֜י⁠ךָ לָ⁠לֶ֤כֶת בְּ⁠כָל־דְּרָכָי⁠ו֙ וּ⁠לְ⁠אַהֲבָ֣ה אֹת֔⁠וֹ וְ⁠לַֽ⁠עֲבֹד֙ אֶת־יְהוָ֣ה אֱלֹהֶ֔י⁠ךָ בְּ⁠כָל־לְבָבְ⁠ךָ֖ וּ⁠בְ⁠כָל־נַפְשֶֽׁ⁠ךָ &\nלִ⁠שְׁמֹ֞ר אֶת־מִצְוֺ֤ת יְהוָה֙ וְ⁠אֶת־חֻקֹּתָ֔י⁠ו אֲשֶׁ֛ר אָנֹכִ֥י מְצַוְּ⁠ךָ֖ הַ⁠יּ֑וֹם לְ⁠ט֖וֹב לָֽ⁠ךְ 1 Moses is using the question form to teach the people of Israel what Yahweh wants them to do. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation, as modeled by the UST. -10:12 hd9p rc://*/ta/man/translate/figs-metaphor לָ⁠לֶ֤כֶת בְּ⁠כָל־דְּרָכָי⁠ו֙ 1 Here Moses is speaking of obeying commands as if it were walking on a path. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to obey all his commands” -10:12 l6ea rc://*/ta/man/translate/figs-metonymy בְּ⁠כָל־לְבָבְ⁠ךָ֖ וּ⁠בְ⁠כָל־נַפְשֶֽׁ⁠ךָ 1 Here, **heart** and **spirit** could be: (1) terms that both refer to a person’s inner being that are used together for emphasis. Alternate translation: “your inner being” (2) terms that refer to different aspects of a person’s inner being. Alternate translation: “your being and person”\n -10:14 kf71 rc://*/ta/man/translate/figs-metaphor הֵ֚ן 1 Moses is using the term **behold** to focus the Israelites’ attention on what he is about to say. Your language may have a comparable expression that you could use in your translation. Alternate translation: “Be aware of this” +10:12 hd9p rc://*/ta/man/translate/figs-metaphor לָ⁠לֶ֤כֶת בְּ⁠כָל־דְּרָכָי⁠ו֙ 1 Here Moses is speaking of commandments as if they were **paths** and saying that obeying commandments is like walking on those **paths**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to obey all his commandments” +10:12 l6ea rc://*/ta/man/translate/figs-metonymy בְּ⁠כָל־לְבָבְ⁠ךָ֖ וּ⁠בְ⁠כָל־נַפְשֶֽׁ⁠ךָ 1 Here, **heart** and **spirit** could be: (1) terms that both refer to a person’s inner being that are used together for emphasis. Alternate translation: “your inner being” (2) terms that refer to different aspects of a person’s inner being. Alternate translation: “your being and person” +10:14 kf71 rc://*/ta/man/translate/figs-metaphor הֵ֚ן 1 Moses is using the term **behold** to focus the Israelites’ attention on what he is about to say. Your language may have a comparable expression that you could use in your translation. Alternate translation: “Be aware” 10:14 ifm9 rc://*/ta/man/translate/figs-possession הַ⁠שָּׁמַ֖יִם וּ⁠שְׁמֵ֣י הַ⁠שָּׁמָ֑יִם 1 The possessive form is being used here to include all parts of the heavens, even the highest part. If it would be helpful in your language, you could use another form to indicate this height. Alternate translation: “all of the heavens, even to the highest part of heaven” -10:15 swp3 rc://*/ta/man/translate/grammar-connect-logic-contrast רַ֧ק 1 Moses uses the word **Only** here to indicate a strong contrast between Yahweh’s authority over the universe and his love for the Israelites. In your translation, indicate this strong contrast in a way that is natural in your language. Alternate translation: “But, in spite of everything,” +10:15 swp3 rc://*/ta/man/translate/grammar-connect-logic-contrast רַ֧ק 1 Moses uses the word **Only** here to indicate a strong contrast between Yahweh’s authority over the universe and his love for the Israelites. In your translation, indicate this strong contrast in a way that is natural in your language. Alternate translation: “Nevertheless” 10:15 jsmt rc://*/ta/man/translate/figs-yousingular בָּ⁠כֶ֛ם 1 The word **you** here is plural. Moses is speaking to all the Israelites, so use the plural form in your translation if your language marks that distinction. -10:15 i4q6 rc://*/ta/man/translate/figs-idiom בְּ⁠זַרְעָ֣⁠ם 1 \t\r\n\r\nHere, seed means “offspring.” If it would be helpful in your language, you could use a comparable expression or state the meaning plainly. Alternate translation: “their offspring” 10:15 yl3e rc://*/ta/man/translate/figs-explicit כַּ⁠יּ֥וֹם הַ⁠זֶּה 1 Moses means that, at the time of this speech to the Israelites, they are still Yahweh’s chosen people. You could include this information if it would be helpful for your readers. Alternate translation: “as you are his chosen people this day” -10:16 f72x rc://*/ta/man/translate/figs-metaphor וּ⁠מַלְתֶּ֕ם אֵ֖ת עָרְלַ֣ת לְבַבְ⁠כֶ֑ם 1 Here Moses is speaking of physical circumcision as if it was spiritual circumcision. Moses means that the Israelites should remove sin from their lives and obey Yahweh. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “And you shall obey Yahweh” +10:16 f72x rc://*/ta/man/translate/figs-metaphor וּ⁠מַלְתֶּ֕ם אֵ֖ת עָרְלַ֣ת לְבַבְ⁠כֶ֑ם 1 Here Moses is speaking of physical circumcision as if it were moral goodness. Moses means that the Israelites should remove sin from their lives and obey Yahweh. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “And you shall obey Yahweh” 10:16 u7kb rc://*/ta/man/translate/figs-yousingular וּ⁠מַלְתֶּ֕ם & וְ⁠עָ֨רְפְּ⁠כֶ֔ם & לֹ֥א תַקְשׁ֖וּ 1 The words **you** and **your** here are plural. Moses is speaking to all the Israelites, so use the plural form in your translation if your language marks that distinction. 10:16 rq4g rc://*/ta/man/translate/figs-declarative וּ⁠מַלְתֶּ֕ם 1 See the [book introduction](../front/intro.md) for more infromation about translating **shall**. Alternate translation: “And circumcise” -10:16 caiu rc://*/ta/man/translate/figs-idiom וְ⁠עָ֨רְפְּ⁠כֶ֔ם לֹ֥א תַקְשׁ֖וּ 1 Here, to **harden your neck** is an idiom that means “be stubborn” and “be rebellious.” The image comes from an animal that does not want to go the way his master is trying to direct him. If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “and do not be hard-hearted” or “and do not be rebellious” +10:16 caiu rc://*/ta/man/translate/figs-idiom וְ⁠עָ֨רְפְּ⁠כֶ֔ם לֹ֥א תַקְשׁ֖וּ 1 Here **harden your necks** is an idiom that means “be stubborn” and “be rebellious.” The image comes from an animal that does not want to go the way his master is trying to direct him. If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “and do not be hard-hearted” or “and do not be rebellious” 10:17 tbk1 rc://*/ta/man/translate/grammar-connect-logic-result כִּ֚י 1 The word translated as **For** indicates that what follows is a reason for what came before. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation: “Do these things because” 10:17 t6lp rc://*/ta/man/translate/figs-yousingular אֱלֹֽהֵי⁠כֶ֔ם 1 The word **your** here is plural. Moses is speaking to all the Israelites, so use the plural form in your translation if your language marks that distinction. -10:17 d6f4 rc://*/ta/man/translate/figs-distinguish אֱלֹהֵ֣י הָֽ⁠אֱלֹהִ֔ים 1 This does not mean that other gods worship Yahweh, which would imply that other gods exist. Moses means that Yahweh is the one true God. Be sure that this distinction is clear in your translation. Alternate translation: “the one true God” +10:17 d6f4 rc://*/ta/man/translate/figs-explicit אֱלֹהֵ֣י הָֽ⁠אֱלֹהִ֔ים 1 This does not mean that other gods worship Yahweh. Moses means that Yahweh is the one true God. Be sure that this distinction is clear in your translation. Alternate translation: “the one true God” 10:17 m7kg rc://*/ta/man/translate/figs-doublet הָ⁠אֵ֨ל הַ⁠גָּדֹ֤ל הַ⁠גִּבֹּר֙ 1 The terms **great** and **mighty** mean similar things. Moses is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “the very mighty God” 10:17 grna rc://*/ta/man/translate/figs-idiom לֹא־יִשָּׂ֣א פָנִ֔ים 1 Here, **lift up a face** is an idiom that means “be partial to someone.” If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “does not play favorites” or “judges everyone fairly” -10:17 ekq1 rc://*/ta/man/translate/figs-explicit וְ⁠לֹ֥א יִקַּ֖ח שֹֽׁחַד 1 The implication is that one cannot pay Yahweh a bribe to convince him to make an unjust decision. You could include this information if that would be helpful to your readers. Alternate translation: “and does not take a bribe to make an unjust decision” -10:18 rsq9 rc://*/ta/man/translate/figs-distinguish עֹשֶׂ֛ה מִשְׁפַּ֥ט יָת֖וֹם וְ⁠אַלְמָנָ֑ה וְ⁠אֹהֵ֣ב גֵּ֔ר 1 This does not mean that Yahweh shows partiality towards the fatherless, widow, or foreigner. This means that Yahweh makes sure that everyone is treated fairly. Be sure that this distinction is clear in your translation. Alternate translation: “He makes a fair judgment for the fatherless and widow, and he loves a foreigner” +10:17 ekq1 rc://*/ta/man/translate/figs-explicit וְ⁠לֹ֥א יִקַּ֖ח שֹֽׁחַד 1 The implication is that one cannot pay Yahweh a **bribe** to convince him to make an unjust decision. You could include this information if that would be helpful to your readers. Alternate translation: “and does not take a bribe to make an unjust decision” +10:18 rsq9 rc://*/ta/man/translate/figs-explicit עֹשֶׂ֛ה מִשְׁפַּ֥ט יָת֖וֹם וְ⁠אַלְמָנָ֑ה וְ⁠אֹהֵ֣ב גֵּ֔ר 1 This means that Yahweh makes sure that everyone is treated fairly. Yahweh does not show partiality towards **the fatherless, widow,** or **foreigner**. Be sure that this distinction is clear in your translation. Alternate translation: “He makes a fair judgment for the fatherless and widow, and he cares for a foreigner” 10:18 em76 rc://*/ta/man/translate/grammar-collectivenouns יָת֖וֹם וְ⁠אַלְמָנָ֑ה וְ⁠אֹהֵ֣ב גֵּ֔ר לָ֥⁠תֶת ל֖⁠וֹ 1 The words **fatherless, widow**, and **foreigner** represent everyone in those groups in general, not one particular fatherless person, widow, or foreigner. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “for anyone who is fatherless or a widow, and he loves all foreigners, giving to them” 10:18 fjrx rc://*/ta/man/translate/figs-synecdoche לֶ֥חֶם 1 Here, **bread** represents all food. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “food” 10:19 fuc1 rc://*/ta/man/translate/figs-yousingular וַ⁠אֲהַבְתֶּ֖ם & הֱיִיתֶ֖ם 1 The word **you** here is plural. Moses is speaking to all the Israelites, so use the plural form in your translation if your language marks that distinction. -10:19 tr94 rc://*/ta/man/translate/figs-genericnoun הַ⁠גֵּ֑ר 1 The word **foreigner** represents all foreigners in general, not one particular foreigner. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “any foreigners” -10:19 luze rc://*/ta/man/translate/translate-names כִּֽי 1 The word translated as **For** indicates that what follows is a reason for what came before. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation: “because” +10:19 tr94 rc://*/ta/man/translate/figs-genericnoun הַ⁠גֵּ֑ר 1 The word **foreigner** represents all foreigners in general, not one particular foreigner. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “any foreigner” +10:19 luze rc://*/ta/man/translate/translate-names כִּֽי 1 The word translated as **For** indicates that what follows is a reason for what came before. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation: “since” 10:20 rd6z rc://*/ta/man/translate/figs-infostructure אֶת־יְהוָ֧ה אֱלֹהֶ֛י⁠ךָ תִּירָ֖א אֹת֣⁠וֹ תַעֲבֹ֑ד וּ⁠ב֣⁠וֹ תִדְבָּ֔ק וּ⁠בִ⁠שְׁמ֖⁠וֹ תִּשָּׁבֵֽעַ 1 If it would be more natural in your language, you could change the phrasing to emphasize that the Israelites should worship only Yahweh. See how you translated a similar verse in [6:13](../06/13.md). Alternate translation: “It is Yahweh your God and no one else whom you shall fear; it is he alone whom you shall worship, and it is to him whom you shall cling, and it is by his name only that you shall swear” -10:20 zn42 rc://*/ta/man/translate/figs-metaphor וּ⁠ב֣⁠וֹ תִדְבָּ֔ק 1 Here Moses is speaking of having a good relationship with Yahweh as if it was clinging to him. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and with him you shall maintain a good relationship” +10:20 zn42 rc://*/ta/man/translate/figs-metaphor וּ⁠ב֣⁠וֹ תִדְבָּ֔ק 1 Here Moses is speaking of having a good relationship with Yahweh as if it were clinging to him. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and with him you shall maintain a good relationship” 10:20 jmpk rc://*/ta/man/translate/figs-explicit וּ⁠בִ⁠שְׁמ֖⁠וֹ תִּשָּׁבֵֽעַ 1 The implication is that, when the Israelites **swear** by Yahweh, that means they are asking Yahweh to take note of their promise and punish them if they do not fulfill their promise. Moses wants the Israelites to only invoke Yahweh’s name when making promises. You could include this information if that would be helpful to your readers. Alternate translation: “and you shall make strong promises using his name” 10:20 r17v rc://*/ta/man/translate/figs-metonymy וּ⁠בִ⁠שְׁמ֖⁠וֹ תִּשָּׁבֵֽעַ 1 Here, **name** represents all of Yahweh: his power, presence, knowledge, and so on. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “and swear by Yahweh himself” 10:21 d1ih rc://*/ta/man/translate/figs-synecdoche which your eyes have seen 0 Here “eyes” refers to the whole person. Alternate translation: “which you yourselves have seen” @@ -1187,8 +1183,8 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 10:21 pd01 rc://*/ta/man/translate/figs-synecdoche עֵינֶֽי⁠ךָ 1 Moses is using **eyes** to represent the whole person in the act of seeing. If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: “you yourself” 10:22 jp7g rc://*/ta/man/translate/figs-metaphor אֲבֹתֶ֖י⁠ךָ 1 Moses is using the term **fathers** to mean “ancestors.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Your predecessors” 10:22 p41a בְּ⁠שִׁבְעִ֣ים נֶ֔פֶשׁ יָרְד֥וּ אֲבֹתֶ֖י⁠ךָ מִצְרָ֑יְמָ⁠הּ 1 This refers to the events of [Genesis 46](Gen/46/01.md), when Jacob and his whole family moved from Canaan to Egypt. You could include this information if that would be helpful to your readers. Alternate translation: “Your fathers went down from Canaan into Egypt as 70 souls” -10:22 fl9x rc://*/ta/man/translate/figs-metonymy נֶ֔פֶשׁ 1 Here, **souls** represents a human life. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “people” -10:22 mbn0 rc://*/ta/man/translate/grammar-connect-logic-contrast וְ⁠עַתָּ֗ה 1 Moses uses the word **now** here to indicate a strong contrast between how many Israelites there were when the Israelites first went to Egypt and how many Israelites there are at the time of this speech. In your translation, indicate this strong contrast in a way that is natural in your language. Alternate translation: “And now, in contrast” +10:22 fl9x rc://*/ta/man/translate/figs-metonymy נֶ֔פֶשׁ 1 Here, **souls** represents human lives. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “people” +10:22 mbn0 rc://*/ta/man/translate/grammar-connect-logic-contrast וְ⁠עַתָּ֗ה 1 Moses uses the word **now** here to indicate a strong contrast between how many Israelites there were when the Israelites first went to Egypt and how many Israelites there are at the time of this speech. In your translation, indicate this strong contrast in a way that is natural in your language. Alternate translation: “Yet” 10:22 hh5t rc://*/ta/man/translate/figs-simile כְּ⁠כוֹכְבֵ֥י הַ⁠שָּׁמַ֖יִם לָ⁠רֹֽב 1 Moses says **like the stars of the heavens in number** here as a generalization for emphasis. He means that Yahweh has blessed the Israelites so they had many children and increased in population. If it would be helpful in your language, you could use a different way to express the emphasis. Alternate translation: “almost as numerous as the stars of heaven” 11:intro ifg3 0 # Deuteronomy 11 General Notes\n\n## Structure and formatting\n\n### Deuteronomy 11 Outline\n- vv. 1-7: Moses wants the Israelites to obey Yahweh because of his miracles\n- vv. 8-15: Blessings for obedience\n- vv. 16-17: Warnings for disobedience\n- vv. 18-25: The importance of Yahweh’s words\n- vv. 26-32: Instructions on the blessings and curses\n\n## Special Concepts in This Chapter\n\n### Placing Yahweh’s Words on One’s Arms, Forehead, and Doorposts\n[Verses 18-20](../11/18.md) command the Israelites to always remember Yahweh’s words. There are different understandings of these commands. Some Jewish traditions interpret these verses as meaning that the Israelites should physically write copies of the law. Others believe that the command is to memorize and cherish the law. Translators should be careful to translate the passage as it is, without implying one interpration or the other in their translation.\n\n## Other Possible Translation Difficulties in This Chapter\n\n### “You”\n\nUnless otherwise noted, all instances of “you” and “your” are plural in this chapter because Moses is speaking to all the Israelites. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation.(See: [[rc://*/ta/man/translate/figs-yousingular]]) 11:1 wvr1 rc://*/ta/man/translate/figs-youcrowd וְ⁠אָ֣הַבְתָּ֔ & אֱלֹהֶ֑י⁠ךָ וְ⁠שָׁמַרְתָּ֣ 1 Even though Moses is speaking to all the Israelites, **you** and **your** are singular in this verse. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. @@ -1227,6 +1223,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 11:7 z5cl rc://*/ta/man/translate/figs-synecdoche עֵֽינֵי⁠כֶם֙ 1 Here **eyes** represents the whole person in the act of seeing. If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: “you yourselves” 11:7 owqy rc://*/ta/man/translate/figs-infostructure אֶת־כָּל־מַעֲשֵׂ֥ה יְהוָ֖ה הַ⁠גָּדֹ֑ל אֲשֶׁ֖ר עָשָֽׂה 1 If it would be more natural in your language, you could change the phrasing. Alternate translation: “all the great work that Yahweh did” 11:7 pud2 rc://*/ta/man/translate/figs-explicit מַעֲשֵׂ֥ה יְהוָ֖ה הַ⁠גָּדֹ֑ל 1 The term **great work** refers to all the miracles and other deeds that Yahweh did using his great power. You could include this information if that would be helpful to your readers. Alternate translation: “the wonders of Yahweh” +4:37 crec rc://*/ta/man/translate/grammar-collectivenouns בְּ⁠זַרְע֖⁠וֹ אַחֲרָ֑י⁠ו 1 In this verse, the pronouns **his** and **him** are singular in form, but they refer to all of the Israelites’ ancestors as a group. If it would be helpful in your language, you could say this plainly. Alternate translation: “their seed after them” 11:8 o97u rc://*/ta/man/translate/grammar-connect-logic-goal לְמַ֣עַן 1 Here, **so that** marks what comes after it as the goal or purpose of what comes before it. Use a connector in your language that makes it clear that this is the purpose. 11:8 a2nh rc://*/ta/man/translate/figs-hendiadys תֶּחֶזְק֗וּ וּ⁠בָאתֶם֙ 1 The two words **be strong** and **go in** express a single idea. The word **be strong** tells how they will be able to go in and conquer the land. If it would be more natural in your language, you could express this meaning in a different way. Alternate translation: “you may be strong enough to go in” 11:8 ppnc rc://*/ta/man/translate/figs-go וּ⁠בָאתֶם֙ 1 In a context such as this, your language might say “come” instead of **go**. Alternate translation: “and come in” @@ -1234,7 +1231,6 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 11:9 n8nw rc://*/ta/man/translate/grammar-connect-logic-goal וּ⁠לְמַ֨עַן 1 Here, **so that** marks what comes after it as the goal or purpose of obeying Yahweh. Use a connector in your language that makes it clear that this is the purpose. 11:9 h376 rc://*/ta/man/translate/figs-metaphor תַּאֲרִ֤יכוּ יָמִים֙ 1 If the Israelites obey Yahweh, they will **prolong** the **days** when they live on the land. Moses is speaking of time as if it were something over which man could exercise control, to prolong it. You could include this information if it would be helpful for your readers. Alternate translation: “you may live for many generations” 11:9 xc4c rc://*/ta/man/translate/figs-metaphor לַ⁠אֲבֹתֵי⁠כֶ֛ם 1 Moses is using the term **fathers** to mean “ancestors.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to your predecessors” -11:9 e4cr rc://*/ta/man/translate/figs-idiom וּ⁠לְ⁠זַרְעָ֑⁠ם 1 Here, **seed** means “offspring.” If it would be helpful in your language, you could use a comparable expression or state the meaning plainly. Alternate translation: “and to their offspring” 11:9 gfv3 rc://*/ta/man/translate/figs-idiom אֶ֛רֶץ זָבַ֥ת חָלָ֖ב וּ⁠דְבָֽשׁ 1 Here, **a land flowing with milk and honey** is an idiom that means “a very fertile land.” The word **milk** means that much cattle can survive there and produce milk. The word **honey** means that crops grow well there, so bees can produce honey. If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. See how you translated this in [6:3](../06/03.md). Alternate translation: “in a rich and fertile land” or “in a land good for cattle and crops” 11:10 nbu8 rc://*/ta/man/translate/figs-metonymy וְ⁠הִשְׁקִ֥יתָ בְ⁠רַגְלְ⁠ךָ֖ 1 The word **foot** refers to hard work. In Egypt, workers would use their feet to turn a water wheel that would water the fields. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “and struggled just to water the fields” 11:10 kfl7 rc://*/ta/man/translate/figs-idiom כְּ⁠גַ֥ן הַ⁠יָּרָֽק 1 Here, **garden of herbs** refers to a vegetable garden. If it would be helpful for your readers, you could state the meaning plainly. Alternate translation: “vegetable garden” @@ -1430,41 +1426,58 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 12:31 tgsf rc://*/ta/man/translate/figs-explicit כֵ֔ן 1 Here the word **thus** refers to the ways the other nations worship their gods. Moses is forbidding the Israelites from worshiping Yahweh in those ways. You could include this information if that would be helpful to your readers. Alternate translation: “as the other nations do” 12:31 oug3 rc://*/ta/man/translate/grammar-connect-logic-result כִּי֩ 1 The word translated as **for** indicates that what follows is a reason for what came before. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation: “because” 12:31 ckft rc://*/ta/man/translate/figs-infostructure כָּל־תּוֹעֲבַ֨ת יְהוָ֜ה אֲשֶׁ֣ר שָׂנֵ֗א עָשׂוּ֙ לֵ⁠אלֹ֣הֵי⁠הֶ֔ם 1 If it would be more natural in your language, you could reword these phrases so that the subject and verb are clear. Alternate translation: “they have done for their gods every abomination which Yahweh hates” -13:intro e2ze 0 # Deuteronomy 13 General Notes\n\n## Special concepts in this chapter\n\n### Worshiping other gods\n\nThe people were required to listen to Yahweh’s prophets unless they were encouraging the people to worship other gods. The punishment for anyone leading the people to worship other gods was death. These instructions were to keep Israel’s worship of Yahweh pure. (See: [[rc://*/tw/dict/bible/kt/prophet]] and [[rc://*/tw/dict/bible/kt/falsegod]] and [[rc://*/tw/dict/bible/kt/purify]]) -13:1 z8ea 0 # General Information:\n\nMoses continues speaking to the people of Israel. -13:1 ei8s If there arises among you 0 Alternate translation: “If there appears among you” or “If someone among you claims to be” -13:1 d2pw a dreamer of dreams 0 This is someone who receives messages from God through dreams. -13:1 ml5c rc://*/ta/man/translate/figs-doublet a sign or a wonder 0 These two words have similar meanings and refer to various miracles. -13:2 b259 comes about 0 Alternate translation: “takes place” or “happens” -13:2 nj6u rc://*/ta/man/translate/figs-quotations of which he spoke to you and said, ‘Let us go after other gods, that you have not known, and let us worship them,’ 0 This can be translated as an indirect quotation. Alternate translation: “and he tells you to serve and worship other gods which you have not known,” -13:2 nsf6 rc://*/ta/man/translate/figs-metaphor Let us go after other gods 0 Worshiping other gods is spoken of as if they were going after or following other gods. Alternate translation: “Let us follow other gods” -13:2 mcy5 go after other gods, that you have not known 0 The phrase “gods, that you have not known” refers to the gods that other people groups worship. The Israelites know Yahweh because he has revealed himself to them and they have experienced his power. -13:3 z2lg do not listen to the words of that prophet, or to that dreamer of dreams 0 Alternate translation: “do not listen to what that prophet say nor to what the dreamer of dreams says” -13:3 fp72 rc://*/ta/man/translate/figs-metonymy with all your heart and with all your soul 0 Here “heart” and “soul” are metonyms for a person’s inner being. These two phrases are used together to mean “completely” or “earnestly.” See how you translated this in [Deuteronomy 4:29](../04/29.md). (See also: [[rc://*/ta/man/translate/figs-doublet]]) -13:4 gw9x rc://*/ta/man/translate/figs-metaphor You will walk after Yahweh your God 0 Obeying and worshiping Yahweh is spoken of as if the people were walking after or following Yahweh. Alternate translation: “You will obey Yahweh” -13:4 s4p9 rc://*/ta/man/translate/figs-metonymy obey his voice 0 Here “voice” represents what Yahweh says. Alternate translation: “obey what he says” -13:4 ugl8 rc://*/ta/man/translate/figs-metaphor cling to him 0 To have a good relationship with Yahweh and to completely rely on him is spoken of as if the person were clinging to Yahweh. Alternate translation: “rely on him” -13:5 d5ix rc://*/ta/man/translate/figs-activepassive will be put to death 0 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “you must kill” -13:5 h1yd rc://*/ta/man/translate/figs-abstractnouns he has spoken rebellion 0 If your language does not use an abstract noun for the idea behind the word **rebellion**, you can express the same idea with a verbal form. Alternate translation: “he has tried to make you rebel” -13:5 ttf1 rc://*/ta/man/translate/figs-metaphor who redeemed you out of the house of bondage 0 Yahweh rescuing the people of Israel from being slaves in Egypt is spoken of as if Yahweh paid money to redeem his people out of slavery. Alternate translation: “who rescued you out of the place where you were slaves” -13:5 z5ns rc://*/ta/man/translate/figs-metonymy the house of bondage 0 Here “house of bondage” represents Egypt where the people of Yahweh had been slaves. Alternate translation: “Egypt where you were slaves” -13:5 tbl6 rc://*/ta/man/translate/figs-metaphor draw you out of the way in which Yahweh your God commanded you to walk 0 How God wants a person to live or behave is spoken of as if it were a way or road on which God wants his people to walk. A person trying to cause someone else to stop obeying God is spoken of as if the person were trying to get the other person to stop walking on God’s way or road. Alternate translation: “make you disobey what Yahweh your God commanded” -13:5 nf2b rc://*/ta/man/translate/figs-nominaladj So put away the evil from among you 0 Here “the evil” refers to the evil person or the evil behavior. This nominal adjective can be stated as an adjective. Alternate translation: “So you must remove from among the people of Israel the person who does this evil thing” or “So you must kill this evil person” -13:6 g89u 0 # General Information:\n\nMoses continues speaking to the people of Israel. -13:6 ync7 rc://*/ta/man/translate/figs-idiom wife of your bosom 0 A bosom is a person’s chest. This is a idiom that he holds close to his chest, which means he loves and cherishes her. Alternate translation: “wife you love” or “wife you dearly embrace” -13:6 qme9 rc://*/ta/man/translate/figs-metonymy friend who is to you like your own soul 0 Here “soul” represents the person’s life. This means the person cares for his friend as much as he cares for his own life. Alternate translation: “your dearest friend” or “a friend you love as much as you love yourself” (See also: [[rc://*/ta/man/translate/figs-idiom]]) -13:7 rbz2 rc://*/ta/man/translate/figs-quotations any of the gods of the peoples … other end of the earth.’ 0 This is the end of a quotation within a quotation that begins with the words “secretly entices you and says, ‘Let us go and worship … neither you nor your ancestors—” in verse 6. It can be translated as an indirect quotation. “secretly entices you and says that you should go and worship … neither you nor your ancestors—any of the gods of the peoples … other end of the earth.” -13:7 g6lt that are round about you 0 Alternate translation: “that are around you” -13:7 g5tj rc://*/ta/man/translate/figs-merism from the one end of the earth to the other end of the earth 0 Here the reference to the two extremes of the earth means “everywhere on earth.” Alternate translation: “throughout the entire earth” -13:8 g9gf You must not give in to him 0 Alternate translation: “Do not agree to what he wants” -13:8 rg47 rc://*/ta/man/translate/figs-synecdoche you must not permit your eye to pity him 0 Here “your eye” refers to the whole person. Alternate translation: “you msut not look at him with pity” or “you must not show him mercy” -13:8 k3lz you must not spare him or conceal him 0 Alternate translation: “you must not show him mercy or hide from others what he has done” -13:9 akr4 rc://*/ta/man/translate/figs-synecdoche your hand will be the first on him to put him to death 0 This means that he was to throw the first stone at the guilty person. The word “hand” represents the whole person. Alternate translation: “you must be the first to strike him to kill him” -13:9 vu5l rc://*/ta/man/translate/figs-synecdoche the hand of all the people 0 Here “hand” represents the whole person. Alternate translation: “the other people will join you” -13:10 nt8a rc://*/ta/man/translate/figs-metaphor he has tried to draw you away from Yahweh 0 Alternate translation: “to turn you away from Yahweh.” A person trying to cause someone else to stop obeying Yahweh is spoken of as if the person were trying to cause someone to physically turn around and leave Yahweh. Alternate translation: “he has tried to make you disobey Yahweh” -13:10 cdm1 rc://*/ta/man/translate/figs-metonymy out of the house of bondage 0 Here “house of bondage” represents Egypt where the people of Yahweh had been slaves. Alternate translation: “out from the place where you were slaves” -13:11 ns29 rc://*/ta/man/translate/figs-explicit All Israel will hear and fear 0 It is implied that when the people hear about the person who was executed, they will be afraid to act like he did. -13:12 j637 0 # General Information:\n\nMoses continues speaking to the people of Israel. +13:intro e2ze 0 # Deuteronomy 13 General Notes\n\n\nThis chapter continues Moses’ second speech, which began in [Chapter 5](../05/01.md). \n\n## Chapter 13 Outline\n- vv. 1-11: Execute idol worshippers\n- vv. 12-18: Destroy cities where idol worshippers live\n\n## Special concepts in this chapter\n\n### Worshiping other gods\n\nThe people were required to listen to Yahweh’s prophets unless they were encouraging the people to worship other gods. The punishment for anyone leading the people to worship other gods was death. These instructions were to keep Israel’s worship of Yahweh pure. (See: [[rc://*/tw/dict/bible/kt/prophet]] and [[rc://*/tw/dict/bible/kt/falsegod]] and [[rc://*/tw/dict/bible/kt/purify]])\n\n## Other Possible Translation Issues in This Chapter\n\n### “You”\nMoses is speaking to all of the Israelites. \n\n +13:1 v8gm rc://*/ta/man/translate/figs-hypo כִּֽי 1 Moses is using the word **If** to introduce a hypothetical condition as a warning against idolatry. Use a natural form in your language for introducing a situation that could happen. Alternate translation: “It is possible that” +13:1 nwsz rc://*/ta/man/translate/figs-explicit חֹלֵ֣ם חֲל֑וֹם 1 Here, **dreamer of dreams** means someone who interprets the meaning of dreams. If your language would not use the possessive form for this, you could use a word in your language that describes someone who interprets dreams or omens. Alternate translation: “fortune-teller” +13:1 ei8s rc://*/ta/man/translate/figs-metaphor יָק֤וּם 1 Here **arises** means “appears.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “appears” +13:1 bu7r rc://*/ta/man/translate/figs-explicit וְ⁠נָתַ֥ן אֵלֶ֛י⁠ךָ א֖וֹת א֥וֹ מוֹפֵֽת 1 This could mean that the prophet or dreamer of dreams will (1) perform a sign or wonder. Alternate translation: “and he enacts before you a sign or a wonder” (2) announce that a sign or wonder will occur. Alternate translation: “and he tells you about a sign or a wonder” +13:1 ml5c rc://*/ta/man/translate/figs-doublet א֖וֹת א֥וֹ מוֹפֵֽת 1 The terms **sign** and **wonder** mean similar things. Moses is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “any supernatural act” +13:2 b259 rc://*/ta/man/translate/figs-metaphor וּ⁠בָ֤א הָ⁠אוֹת֙ וְ⁠הַ⁠מּוֹפֵ֔ת 1 Here **comes about** means “happens”. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and the sign or the wonder occurs” +13:2 eyty rc://*/ta/man/translate/figs-quotesinquotes אֲשֶׁר־דִּבֶּ֥ר אֵלֶ֖י⁠ךָ לֵ⁠אמֹ֑ר נֵֽלְכָ֞ה אַחֲרֵ֨י אֱלֹהִ֧ים אֲחֵרִ֛ים אֲשֶׁ֥ר לֹֽא־יְדַעְתָּ֖⁠ם וְ⁠נָֽעָבְדֵֽ⁠ם 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “which he told you about in order to lead you to other gods, that you have not known, so you can worship them” +13:2 nj6u rc://*/ta/man/translate/writing-quotations לֵ⁠אמֹ֑ר 1 Here, the word **saying** introduces direct speech. Consider natural ways of doing that in your own language. +13:2 nsf6 rc://*/ta/man/translate/figs-metaphor נֵֽלְכָ֞ה אַחֲרֵ֨י 1 Here, **go after** means “worship.” Moses is speaking of worshiping idols as if people were physically walking behind idols to follow them. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Let us serve” +13:3 fp72 rc://*/ta/man/translate/figs-doublet בְּ⁠כָל־לְבַבְ⁠כֶ֖ם וּ⁠בְ⁠כָל־נַפְשְׁ⁠כֶֽם 1 Here, heart and soul could be: (1) terms that both refer to a person’s inner being that are used together for emphasis. Alternate translation: “with all your inner being” (2) terms that refer to different aspects of a person’s inner being. Alternate translation: “with all your being and with all your person” +13:4 ep6q rc://*/ta/man/translate/figs-declarative תֵּלֵ֖כוּ 1 See the [book introduction](../front/intro.md) for more information about translating **shall**. Alternate translation: “Walk” +13:4 gw9x rc://*/ta/man/translate/figs-metaphor אַחֲרֵ֨י & תֵּלֵ֖כוּ 1 Here, **walk after** means “worship.” Moses is speaking of worshiping Yahweh as if people were physically walking behind him. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “You shall worship” +13:4 s4p9 rc://*/ta/man/translate/figs-metonymy וּ⁠בְ⁠קֹל֣⁠וֹ תִשְׁמָ֔עוּ 1 Here, **voice** represents the words that Yahweh spoke, which include his commands. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “and listen to his instructions” +13:4 ugl8 rc://*/ta/man/translate/figs-metaphor וּ⁠ב֥⁠וֹ תִדְבָּקֽוּ⁠ן 1 Here Moses is speaking of having a good relationship with Yahweh as if a person were physically holding onto him. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and maintain a good relationship with him” +13:5 jdmd rc://*/ta/man/translate/figs-infostructure וְ⁠הַ⁠נָּבִ֣יא הַ⁠ה֡וּא א֣וֹ חֹלֵם֩ הַ⁠חֲל֨וֹם הַ⁠ה֜וּא יוּמָ֗ת כִּ֣י דִבֶּר־סָ֠רָה עַל־יְהוָ֨ה אֱלֹֽהֵי⁠כֶ֜ם הַ⁠מּוֹצִ֥יא אֶתְ⁠כֶ֣ם ׀ מֵ⁠אֶ֣רֶץ מִצְרַ֗יִם וְ⁠הַ⁠פֹּֽדְ⁠ךָ֙ מִ⁠בֵּ֣ית עֲבָדִ֔ים לְ⁠הַדִּֽיחֲ⁠ךָ֙ מִן־הַ⁠דֶּ֔רֶךְ אֲשֶׁ֧ר צִוְּ⁠ךָ֛ יְהוָ֥ה אֱלֹהֶ֖י⁠ךָ לָ⁠לֶ֣כֶת בָּ֑⁠הּ 1 If it would be more natural in your language, you could change the order of these phrases so it is clear which phrases refer to Yahweh and which refer to the prophet or dreamer of dreams. Alternate translation: “And that prophet or dreamer of dreams shall be put to death because he has spoken rebellion against Yahweh your God in order to drive you out from the way in which Yahweh your God commanded you to walk. Remember that Yahweh your God is the one who brought you out from the land of Egypt, and who redeemed you from the house of slavery” +13:5 d5ix rc://*/ta/man/translate/figs-activepassive וְ⁠הַ⁠נָּבִ֣יא הַ⁠ה֡וּא א֣וֹ חֹלֵם֩ הַ⁠חֲל֨וֹם הַ⁠ה֜וּא יוּמָ֗ת 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “And you must put to death that prophet or that dreamer of dreams” +13:5 h1yd rc://*/ta/man/translate/figs-abstractnouns דִבֶּר־סָ֠רָה 1 If your language does not use an abstract noun for the idea behind the word **rebellion**, you can express the same idea with a verbal form. Alternate translation: “he wants you to rebel” +13:5 obby rc://*/ta/man/translate/figs-go הַ⁠מּוֹצִ֥יא אֶתְ⁠כֶ֣ם 1 In a context such as this, your language might say “took” instead of **brought**. Alternate translation: “who took you out” +13:5 ttf1 rc://*/ta/man/translate/figs-metaphor מִ⁠בֵּ֣ית עֲבָדִ֔ים 1 Moses speaks of Egypt as if it were a **house** where people keep slaves. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “from the place where you were slaves” +13:5 tbl6 rc://*/ta/man/translate/figs-metaphor לְ⁠הַדִּֽיחֲ⁠ךָ֙ מִן־הַ⁠דֶּ֔רֶךְ אֲשֶׁ֧ר צִוְּ⁠ךָ֛ יְהוָ֥ה אֱלֹהֶ֖י⁠ךָ לָ⁠לֶ֣כֶת בָּ֑⁠הּ 1 Here Moses is speaking of obedience as if it were a **way** that one walks on. He speaks of disobedience as going away from that path. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to cause you to reject the commands of Yahweh your God” +13:5 qi6b rc://*/ta/man/translate/figs-metaphor וּ⁠בִֽעַרְתָּ֥ הָ⁠רָ֖ע מִ⁠קִּרְבֶּֽ⁠ךָ 1 Here Moses is speaking of **evil** as if it were a physical object one could remove from a community of people If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “And do not tolerate evil among you” +13:5 nf2b rc://*/ta/man/translate/figs-nominaladj הָ⁠רָ֖ע 1 Moses is using the adjective **evil** as a noun to mean an evil person and their evil behavior. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “any evildoer” +13:6 k2qh rc://*/ta/man/translate/figs-hypo כִּ֣י 1 Moses is using the word translated as **If** to introduce a hypothetical situation. Use a natural form in your language for introducing a situation that could happen. Alternate translation: “It could happen that” +13:6 ync7 waiting rc://*/ta/man/translate/figs-metonymy אֵ֣שֶׁת חֵיקֶ֗⁠ךָ 1 Here, **bosom** represents relational intimacy. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “your dear wife” +13:6 qme9 rc://*/ta/man/translate/figs-simile רֵֽעֲ⁠ךָ֛ אֲשֶׁ֥ר כְּ⁠נַפְשְׁ⁠ךָ֖ 1 Here, Moses means a **friend** who is so important to someone that they are as important as **life**. If it would be helpful in your language, you could state that explicitly. Alternate translation: “your dearest friend” +13:6-7 guv2 rc://*/ta/man/translate/figs-quotesinquotes יְסִֽיתְ⁠ךָ֡ & בַּ⁠סֵּ֣תֶר לֵ⁠אמֹ֑ר נֵֽלְכָ֗ה וְ⁠נַֽעַבְדָה֙ אֱלֹהִ֣ים אֲחֵרִ֔ים אֲשֶׁר֙ לֹ֣א יָדַ֔עְתָּ אַתָּ֖ה וַ⁠אֲבֹתֶֽי⁠ךָ 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation, as modeled by the UST. Alternate translation: “secretly entices you to go and serve other gods that you have not known—you nor your fathers—from the gods of the peoples that surround you, near to you or far from you, from one end of the earth and to the other end of the earth” +13:6 dj5v rc://*/ta/man/translate/writing-quotations לֵ⁠אמֹ֑ר 1 Here, the word **saying** introduces direct speech. Consider natural ways of doing that in your own language. +13:6 jh1j rc://*/ta/man/translate/figs-metaphor וַ⁠אֲבֹתֶֽי⁠ךָ 1 Moses is using the term **fathers** to mean “ancestors.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “your predecessors” +13:7 y6pp rc://*/ta/man/translate/figs-possession מֵ⁠אֱלֹהֵ֣י הָֽ⁠עַמִּ֗ים 1 Here Moses is using the possessive form to describe **gods** whom the nearby **peoples** worship. If your language would not use the possessive form for this, you could use an equivalent expression. Alternate translation: “from the gods worshiped by the peoples” +13:7 g6lt rc://*/ta/man/translate/figs-explicit הָֽ⁠עַמִּ֗ים אֲשֶׁר֙ סְבִיבֹ֣תֵי⁠כֶ֔ם 1 The implication is that **the peoples that surround** the Israelites live near the land where the Israelites will live. You could include this information if that would be helpful to your readers. Alternate translation: “the bordering nations” +13:7 vk3l rc://*/ta/man/translate/figs-parallelism הַ⁠קְּרֹבִ֣ים אֵלֶ֔י⁠ךָ א֖וֹ הָ⁠רְחֹקִ֣ים מִמֶּ֑⁠ךָּ מִ⁠קְצֵ֥ה הָ⁠אָ֖רֶץ וְ⁠עַד־קְצֵ֥ה הָ⁠אָֽרֶץ 1 These two clauses mean basically the same thing. The second clause emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the clauses with a word that shows that the second clause is repeating the first one, not saying something additional. Alternate translation: “near to you or far from you, indeed, from one end of the earth and to the other end of the earth” +13:7 k024 rc://*/ta/man/translate/figs-merism הַ⁠קְּרֹבִ֣ים אֵלֶ֔י⁠ךָ א֖וֹ הָ⁠רְחֹקִ֣ים מִמֶּ֑⁠ךָּ 1 Here Moses is referring to all of the earth by naming the parts that are at the extreme ends of it. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “wherever they are” +13:7 g5tj rc://*/ta/man/translate/figs-merism מִ⁠קְצֵ֥ה הָ⁠אָ֖רֶץ וְ⁠עַד־קְצֵ֥ה הָ⁠אָֽרֶץ 1 Here Moses is referring to all of the earth by naming the parts that are at the extreme ends of it. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “anywhere on earth” +13:8 rg47 rc://*/ta/man/translate/figs-idiom וְ⁠לֹא־תָח֤וֹס עֵֽינְ⁠ךָ֙ עָלָ֔י⁠ו 1 Here, **your eye shall not pity him** is an idiom that means “do not feel sorry for him.” If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “do not let your heart soften towards him” or “and do not have compassion on him” +13:8 px2o rc://*/ta/man/translate/figs-explicit וְ⁠לֹֽא־תְכַסֶּ֖ה עָלָֽי⁠ו 1 Here Moses means that people should not **hide** or keep secret the fact that someone is urging others to worship idols. You could include this information if that would be helpful to your readers. Alternate translation: “nor hide his guilt” +13:9 r45b rc://*/ta/man/translate/grammar-connect-logic-contrast כִּ֤י 1 Moses uses the word **Instead** here to indicate a strong contrast between what someone should and should not do when they find out someone is urging others to worship idols. In your translation, indicate this strong contrast in a way that is natural in your language. Alternate translation: “Rather” +13:9 o91n rc://*/ta/man/translate/figs-reduplication הָרֹג֙ תַּֽהַרְגֶ֔⁠נּוּ 1 Moses is repeating the verb **kill** in order to intensify the idea that it expresses. If your language can repeat words for intensification, it would be appropriate to do that here in your translation. If not, your language may have another way of expressing the emphasis. Alternate translation: “you shall surely kill him” +13:9 nkik rc://*/ta/man/translate/figs-explicit הָרֹג֙ תַּֽהַרְגֶ֔⁠נּוּ 1 The implication is that the Israelites will **kill** those people by throwing stones at them. You could include this information if that would be helpful to your readers. Alternate translation: “you shall surely stone him to death” +13:9 akr4 rc://*/ta/man/translate/figs-synecdoche יָֽדְ⁠ךָ֛ & וְ⁠יַ֥ד כָּל־הָ⁠עָ֖ם בָּ⁠אַחֲרֹנָֽה 1 Here Moses is using **hand** to represent the whole person in the act of executing someone. If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: “You yourself … and afterwards, all the other people” +13:10 es1g rc://*/ta/man/translate/figs-explicitinfo וּ⁠סְקַלְתּ֥⁠וֹ בָ⁠אֲבָנִ֖ים וָ⁠מֵ֑ת 1 The expression **stone him to death with stones** contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. Alternate translation: “And you shall stone him to death” +13:10 nt8a rc://*/ta/man/translate/figs-metaphor לְ⁠הַדִּֽיחֲ⁠ךָ֙ מֵ⁠עַל֙ יְהוָ֣ה 1 Here Moses is speaking of obedience as if it were a path that one walks on. He speaks of disobedience as someone driving one away from that path. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to cause you to reject the commands of Yahweh” +13:10 eo35 rc://*/ta/man/translate/figs-go הַ⁠מּוֹצִיאֲ⁠ךָ֛ 1 In a context such as this, your language might say “took” instead of **brought**. Alternate translation: “who took you out” +13:10 cdm1 rc://*/ta/man/translate/figs-metaphor מִ⁠בֵּ֥ית עֲבָדִֽים 1 Moses speaks of Egypt as if it were a **house** where people keep slaves. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “from the place where you were slaves” +13:11 ns29 rc://*/ta/man/translate/figs-ellipsis יִשְׁמְע֖וּ 1 Moses is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the chapter if it would be clearer in your language. Alternate translation: “will hear about the execution” +13:11 gl25 rc://*/ta/man/translate/figs-explicit כַּ⁠דָּבָ֥ר 1 Here **things** refers to the actions of the false prophets and dreamers of dreams. These include urging others to disobey Yahweh and urging others to worship idols. You could include this information if that would be helpful to your readers. Alternate translation: “as the idolatrous deeds of” +13:11 y3ud rc://*/ta/man/translate/figs-abstractnouns הָ⁠רָ֛ע 1 If your language does not use an abstract noun for the idea of **wickedness**, you could express the same idea in another way. Alternate translation: “sinful behavior” +13:12 xoke rc://*/ta/man/translate/figs-hypo כִּֽי 1 Moses is using the word translated as **If** to introduce a hypothetical condition. Use a natural form in your language for introducing a situation that could happen. Alternate translation: “It could happen that” +13:12 mugg rc://*/ta/man/translate/figs-ellipsis תִשְׁמַ֞ע 1 Moses is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these implied words if it would be clearer in your language. Alternate translation: “you hear someone say” +13:12 ako0 rc://*/ta/man/translate/figs-explicitinfo עָרֶ֗י⁠ךָ אֲשֶׁר֩ יְהוָ֨ה אֱלֹהֶ֜י⁠ךָ נֹתֵ֥ן לְ⁠ךָ֛ לָ⁠שֶׁ֥בֶת שָׁ֖ם 1 The expression **your cities that Yahweh your God gives to you to live there** contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. Alternate translation: “your cities that Yahweh your God gives to you” +13:12 yn6q rc://*/ta/man/translate/writing-quotations לֵ⁠אמֹֽר 1 Here, the word **saying** introduces direct speech. Consider natural ways of doing that in your own language. +13:12-13 e5em rc://*/ta/man/translate/figs-quotesinquotes כִּֽי־תִשְׁמַ֞ע בְּ⁠אַחַ֣ת עָרֶ֗י⁠ךָ אֲשֶׁר֩ יְהוָ֨ה אֱלֹהֶ֜י⁠ךָ נֹתֵ֥ן לְ⁠ךָ֛ לָ⁠שֶׁ֥בֶת שָׁ֖ם לֵ⁠אמֹֽר & יָצְא֞וּ אֲנָשִׁ֤ים בְּנֵֽי־בְלִיַּ֨עַל֙ מִ⁠קִּרְבֶּ֔⁠ךָ וַ⁠יַּדִּ֛יחוּ אֶת־יֹשְׁבֵ֥י עִירָ֖⁠ם לֵ⁠אמֹ֑ר נֵלְכָ֗ה וְ⁠נַעַבְדָ֛ה אֱלֹהִ֥ים אֲחֵרִ֖ים אֲשֶׁ֥ר לֹא־יְדַעְתֶּֽם 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “If you hear that some sons of wickedness have gone out from one of your cities that Yahweh your God gives to you to live there and have driven out the inhabitants in order to convince them to serve other gods that they have not known”\n 13:13 di92 Some wicked fellows have gone out from among you 0 The phrase “from among you” means that these wicked men were Israelites who lived in their communities. 13:13 tq34 rc://*/ta/man/translate/figs-quotations have drawn away the inhabitants of their city and said, ‘Let us go and worship other gods that you have not known.’ 0 This can be translated as an indirect quotation. Alternate translation: “have persuaded those who live in their city to go and worship other gods that they have not known.” 13:13 wb69 rc://*/ta/man/translate/figs-metaphor have drawn away the inhabitants of their city 0 A person causing someone else to stop obeying Yahweh is spoken of as if the person has caused the other person to physically turn and leave Yahweh. From 0e7b369822746b8d1e5beffec91f0de55e7fb443 Mon Sep 17 00:00:00 2001 From: Carolyn1970 Date: Fri, 8 Sep 2023 15:54:32 +0000 Subject: [PATCH 104/127] Merge Carolyn1970-tc-create-1 into master by Carolyn1970 (#3508) --- tn_MAT.tsv | 38 +++++++++++++++++++------------------- 1 file changed, 19 insertions(+), 19 deletions(-) diff --git a/tn_MAT.tsv b/tn_MAT.tsv index b5ba80a05a..056b0930eb 100644 --- a/tn_MAT.tsv +++ b/tn_MAT.tsv @@ -887,7 +887,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 6:34 xdg7 rc://*/ta/man/translate/figs-personification ἡ & αὔριον μεριμνήσει ἑαυτῆς 1 Jesus speaks of **tomorrow** as if it were a person who could **be anxious**. He could mean: (1) that people should worry about what happens the next day only when that day arrives. Alternate translation: “you can be anxious about tomorrow when it arrives” (2) that worrying about **tomorrow** is as ridiculous as **tomorrow** being a person who can **be anxious**. Alternate translation: “that helps you as much as if tomorrow could be anxious about itself” or “tomorrow is not even here yet” 6:34 bqny rc://*/ta/man/translate/figs-explicit ἀρκετὸν τῇ ἡμέρᾳ ἡ κακία αὐτῆς 1 Here Jesus means that much **evil** happens each day, so people should not add to their troubles by worrying about anything that might happen the next day. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “Each day has enough evil already without worrying about tomorrow” or “Evil already happens each day, so you should not add to it by worrying about tomorrow” 6:34 c490 rc://*/ta/man/translate/figs-explicit ἡ κακία αὐτῆς 1 Here, the phrase **its evil** refers to any bad or difficult things that happen each day. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “are the difficult things that happen that day” or “is the trouble that happens during it” -7:intro bz7e 0 # Matthew 7 General Notes\n\n## Structure and Formatting\n\n2. Jesus’ Sermon on the Mount (5:1-7:28)\n * Making judgments (7:1–6)\n * Asking and receiving (7:7–12)\n * Narrow and wide gates (7:13–14)\n * Obeying God is what matters (7:15–27)\n * Fruits metaphor (7:15–20)\n * Judgment day (7:21–23)\n * House metaphor (7:24–27)\n * The people are amazed (7:28–29)\n\nJesus spoke about many different subjects in this sermon, so you may wish to help the reader by putting an empty line into the text whenever Jesus changed the subject.\n\n## Special Concepts in this Chapter\n\n### Judging\n\nIn [7:1–6](../07/01.md), Jesus warns his disciples about judging others. Most specifically, he warns them against mentioning or dealing with someone else’s fault or sin when they themselves have an even more significant fault or sin. Jesus does want his disciples to make choices and decisions about other people, as [7:6](../07/06.md) makes clear. That verse requires people to be careful what they do with holy and valuable things. However, the general message is to avoid making judgments about others, especially when one has one’s own faults and sins.\n\n### Words and deeds\n\nIn [7:15–27](../07/15.md), Jesus teaches about the importance of doing what is right, not just saying the right things. He says that his disciples can recognize false prophets by what they do, that he himself will honor and acknowledge his disciples based on what they do, and that only those who do what is right will survive difficult experiences.\n\n## Important Figures of Speech in this Chapter\n\n### The speck of wood and the log\n\nIn [7:3–5](../07/03.md), Jesus refers to small faults and sins as if they were specks of wood in people’s eyes. He refers to larger faults and sins as if they were logs in people’s eyes. Jesus speaks in this way to contrast how significant these sins and faults are. He also speaks in this way to indicate that larger sins and faults make people spiritually unobservant, just as a log in someone’s eye makes that person unable to see. If possible preserve the metaphor or express the idea in simile form. (See:[[rc://*/ta/man/translate/figs-metaphor]])\n\n### Dogs and pigs\n\nIn [7:6](../07/06.md), Jesus speaks of how his disciples should behave as if they were interacting with holy things, pearls, dogs, and pigs. He could be speaking of the gospel as the holy and pearls. In this case, the dogs and pigs represent people who reject the gospel. Or, Jesus could be speaking of his disciples’ possessions and skills as the holy and pearls. In this case, the dogs and pigs represent worthless tasks and goals. Or, Jesus could be speaking of fellow disciples as the holy and pearls. In this case, the dogs and pigs represent unbelievers. Since Jesus speaks these words as a saying or proverb, you should avoid choosing one option. Instead, you should express the idea in a way that allows for all these and other interpretations. If if it would be helpful to your readers, you could use a form that you would normally use for a proverb or saying. See the notes on this verse for translation options. (See:[[rc://*/ta/man/translate/figs-metaphor]])\n\n### Gates and roads\n\nIn [7:13–14](../07/13.md), Jesus speaks of how people live as if they were traveling on a road or passing through a gate. He says that the gate and road that lead to eternal life are narrow and difficult, and only a few people travel that way. On the other hand, the gate and road that lead to destruction are wide and easy, and many people travel that way. He means that it is very easy to live in ways that will end in destruction, and it is hard to live in ways that will end in eternal life. If possible preserve the metaphor or express the idea in simile form. (See:[[rc://*/ta/man/translate/figs-metaphor]])\n\n### Trees and fruits\n\nIn [7:16–20](../07/16.md), Jesus speaks of people as if they were plants. Just as you can tell what kind of plant it is by what fruit the plant produces, so you can tell whether people are really Jesus’ disciples based on what they do. If possible preserve the metaphor or express the idea in simile form. (See:[[rc://*/ta/man/translate/figs-metaphor]])\n\n### Building houses\n\nIn [7:24–27](../07/24.md), Jesus compares obedient people to wise people who build their homes on a solid foundation. When bad things happen, they will be safe and secure, just like those homes will be safe and secure through storms and floods. In contrast, Jesus compares disobedient people to foolish people who build their homes on an insecure foundation. When bad things happen, they will be destroyed, just like those homes will collapse when storms and floods come. If possible preserve the metaphor or express the idea in simile form. (See:[[rc://*/ta/man/translate/figs-metaphor]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nIn this chapter, Jesus is talking to a large crowd of his followers. Throughout the chapter, Jesus switches between using “you” in the singular and “you” in the plural while he is talking to the same people. When he uses the singular, he is speaking about specific situations that each person in the crowd might experience. When he uses the plural, he is speaking generally to the crowd as a whole. You should assume that Jesus is using plural forms of “you” unless a note specifies that the forms are singular. (See: [[rc://*/ta/man/translate/figs-yousingular]]) +7:intro bz7e 0 # Matthew 7 General Notes\n\n## Structure and Formatting\n\n2. Jesus’ Sermon on the Mount (5:1-7:28)\n * Making judgments (7:1–6)\n * Asking and receiving (7:7–12)\n * Narrow and wide gates (7:13–14)\n * Obeying God is what matters (7:15–27)\n * Fruits metaphor (7:15–20)\n * Judgment day (7:21–23)\n * House metaphor (7:24–27)\n * The people are amazed (7:28–29)\n\nJesus spoke about many different subjects in this sermon, so you may wish to help the reader by putting an empty line into the text whenever Jesus changed the subject.\n\n## Special Concepts in this Chapter\n\n### Judging\n\nIn [7:1–6](../07/01.md), Jesus warns his disciples about judging others. More specifically, he warns them against mentioning or dealing with someone else’s fault or sin when they themselves have an even more significant fault or sin. Jesus does want his disciples to make choices and decisions about other people, as [7:6](../07/06.md) makes clear. That verse requires people to be careful what they do with holy and valuable things. However, the general message is to avoid making judgments about others, especially when one has one’s own faults and sins.\n\n### Words and deeds\n\nIn [7:15–27](../07/15.md), Jesus teaches about the importance of doing what is right, not just saying the right things. He says that his disciples can recognize false prophets by what they do, that he himself will honor and acknowledge his disciples based on what they do, and that only those who do what is right will survive difficult experiences.\n\n## Important Figures of Speech in this Chapter\n\n### The speck of wood and the log\n\nIn [7:3–5](../07/03.md), Jesus refers to small faults and sins as if they were specks of wood in people’s eyes. He refers to larger faults and sins as if they were logs in people’s eyes. Jesus speaks in this way to contrast how significant these sins and faults are. He also speaks in this way to indicate that larger sins and faults make people spiritually unobservant, just as a log in someone’s eye makes that person unable to see. If possible preserve the metaphor or express the idea in simile form. (See:[[rc://*/ta/man/translate/figs-metaphor]])\n\n### Dogs and pigs\n\nIn [7:6](../07/06.md), Jesus speaks of how his disciples should behave as if they were interacting with holy things, pearls, dogs, and pigs. He could be speaking of the gospel as the holy and pearls. In this case, the dogs and pigs represent people who reject the gospel. Or, Jesus could be speaking of his disciples’ possessions and skills as the holy and pearls. In this case, the dogs and pigs represent worthless tasks and goals. Or, Jesus could be speaking of fellow disciples as the holy and pearls. In this case, the dogs and pigs represent unbelievers. Since Jesus speaks these words as a saying or proverb, you should avoid choosing one option. Instead, you should express the idea in a way that allows for all these and other interpretations. If if it would be helpful to your readers, you could use a form that you would normally use for a proverb or saying. See the notes on this verse for translation options. (See:[[rc://*/ta/man/translate/figs-metaphor]])\n\n### Gates and roads\n\nIn [7:13–14](../07/13.md), Jesus speaks of how people live as if they were traveling on a road or passing through a gate. He says that the gate and road that lead to eternal life are narrow and difficult, and only a few people travel that way. On the other hand, the gate and road that lead to destruction are wide and easy, and many people travel that way. He means that it is very easy to live in ways that will end in destruction, and it is hard to live in ways that will end in eternal life. If possible preserve the metaphor or express the idea in simile form. (See:[[rc://*/ta/man/translate/figs-metaphor]])\n\n### Trees and fruits\n\nIn [7:16–20](../07/16.md), Jesus speaks of people as if they were plants. Just as you can tell what kind of plant it is by what fruit the plant produces, so you can tell whether people are really Jesus’ disciples based on what they do. If possible preserve the metaphor or express the idea in simile form. (See:[[rc://*/ta/man/translate/figs-metaphor]])\n\n### Building houses\n\nIn [7:24–27](../07/24.md), Jesus compares obedient people to wise people who build their homes on a solid foundation. When bad things happen, they will be safe and secure, just like those homes will be safe and secure through storms and floods. In contrast, Jesus compares disobedient people to foolish people who build their homes on an insecure foundation. When bad things happen, they will be destroyed, just like those homes will collapse when storms and floods come. If possible preserve the metaphor or express the idea in simile form. (See:[[rc://*/ta/man/translate/figs-metaphor]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nIn this chapter, Jesus is talking to a large crowd of his followers. Throughout the chapter, Jesus switches between using “you” in the singular and “you” in the plural while he is talking to the same people. When he uses the singular, he is speaking about specific situations that each person in the crowd might experience. When he uses the plural, he is speaking generally to the crowd as a whole. You should assume that Jesus is using plural forms of “you” unless a note specifies that the forms are singular. (See: [[rc://*/ta/man/translate/figs-yousingular]]) 7:1 xk6w rc://*/ta/man/translate/figs-explicit μὴ κρίνετε 1 Here Jesus uses the word **judge** to refer to unofficial and improper judging. If it would be helpful in your language, you could make this explicit. Alternate translation: “Do not harshly judge” or “Do not condemn” 7:1 l2c2 rc://*/ta/man/translate/grammar-connect-logic-goal ἵνα 1 Here, the phrase **so that** introduces the goal for which the disciples refrain from judging. If it would be helpful in your language, you could use a different word or phrase that introduces a goal. Alternate translation: “in order that” 7:1 bk8y rc://*/ta/man/translate/figs-activepassive μὴ κριθῆτε 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who does the action, it is clear from the context that it is God. Alternate translation: “God will not judge you” @@ -900,28 +900,28 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 7:2 wgh2 rc://*/ta/man/translate/figs-activepassive μετρηθήσεται ὑμῖν 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who does the action, it is clear from the context that it is God. Alternate translation: “God will measure it to you” 7:2 ry31 rc://*/ta/man/translate/writing-pronouns μετρηθήσεται 1 Here, the word **it** refers to what **you measure** out to other people. Jesus is speaking in general about anything that people **measure**, so you should avoid making the phrase specific. Alternate translation: “the same thing will be measured” or “that very thing will be measured” 7:3 a3pp rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the word **Now** introduces the next topic. If it would be helpful in your language, you could use a word or phrase that introduces the next topic, or you could leave **Now** untranslated. Alternate translation: “Next,” -7:3 em5r rc://*/ta/man/translate/figs-rquestion τί & βλέπεις τὸ κάρφος τὸ ἐν τῷ ὀφθαλμῷ τοῦ ἀδελφοῦ σου, τὴν δὲ ἐν τῷ σῷ ὀφθαλμῷ δοκὸν οὐ κατανοεῖς? 1 Jesus is using the question form to rebuke his disciples for looking at a **speck of wood** in a fellow disciple’s eye while failing to notice **the log** in their own eyes. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “you should not look at the speck of wood in the eye of your brother when you do not notice log in your eye.” or “do not look at the speck of wood in the eye of your brother while at the same time not noticing the log in your eye!” -7:3 hzb4 rc://*/ta/man/translate/figs-youcrowd βλέπεις & σου & τῷ σῷ ὀφθαλμῷ & οὐ κατανοεῖς 1 Even though Jesus is speaking to many disciples, he is addressing an individual situation, so **you** and **your** are singular throughout this verse. But if the singular form would not be natural in your language for someone who was speaking to a group of people, you could use the plural forms of **you** and **your** in your translation. +7:3 em5r rc://*/ta/man/translate/figs-rquestion τί & βλέπεις τὸ κάρφος τὸ ἐν τῷ ὀφθαλμῷ τοῦ ἀδελφοῦ σου, τὴν δὲ ἐν τῷ σῷ ὀφθαλμῷ δοκὸν οὐ κατανοεῖς? 1 Jesus is using the question form to rebuke his disciples for looking at a **speck of wood** in a fellow disciple’s eye while failing to notice **the log** in their own eye. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “you should not look at the speck of wood in the eye of your brother when you do not notice the log in your eye.” or “do not look at the speck of wood in the eye of your brother while at the same time not noticing the log in your eye!” +7:3 hzb4 rc://*/ta/man/translate/figs-youcrowd βλέπεις & σου & τῷ σῷ ὀφθαλμῷ & οὐ κατανοεῖς 1 Even though Jesus is speaking to many disciples, he is addressing an individual situation, so **you** and **your** are singular throughout this verse. But if the singular form would not be natural in your language for someone who is speaking to a group of people, you could use the plural forms of **you** and **your** in your translation. 7:3 ctb3 rc://*/ta/man/translate/figs-exmetaphor βλέπεις τὸ κάρφος τὸ ἐν τῷ ὀφθαλμῷ τοῦ ἀδελφοῦ σου, τὴν δὲ ἐν τῷ σῷ ὀφθαλμῷ δοκὸν οὐ κατανοεῖς 1 Here Jesus refers to small faults and mistakes as if they were a **speck of wood** in a person’s **eye**. He speaks of large faults and mistakes as if they were a **log** in a person’s **eye**. If it would be helpful in your language, you could express the idea in simile form or state the meaning plainly. Alternate translation: “do you focus on your brother’s small fault, which is like a speck of wood in his eye, but you do not notice your own large fault, which is like a log in your eye” or “do you look at the small mistakes your brother makes, but you do not notice your own large mistakes” 7:3 hqnr rc://*/ta/man/translate/translate-unknown τὸ κάρφος 1 A **speck of wood** is a tiny piece of wood or plant matter. If your readers would not be familiar with a **speck of wood**, you could use the name of something small that commonly falls into a person’s eyes, or you could use a more general term. Alternate translation: “the grain of sand” or “the tiny object” 7:3 d2qc rc://*/ta/man/translate/figs-metaphor τοῦ ἀδελφοῦ σου 1 Jesus is using the term **brother** to mean a person who shares the same faith. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “of your fellow disciple” 7:3 mo6n rc://*/ta/man/translate/figs-gendernotations τοῦ ἀδελφοῦ σου 1 Although the term **brother** is masculine, Jesus is using the word in a generic sense that includes both men and women. If you retain the metaphor in your translation, and if it would be helpful in your language, you could say “brother or sister” to indicate this. 7:3 xdcg rc://*/ta/man/translate/figs-hyperbole τὴν & δοκὸν 1 A **log** could not literally go into a person’s **eye**. Jesus is using an extreme example to emphasize his point and make it memorable. If it would be helpful in your language, you could refer to the largest object that could fall into a person’s eye. Alternate translation: “the large piece of wood”\n -7:3 q1z4 rc://*/ta/man/translate/translate-unknown τὴν & δοκὸν 1 A **log** is a long, large piece of wood. If your readers would not be familiar with this type of object, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “beam” or “plank” or “large object” +7:3 q1z4 rc://*/ta/man/translate/translate-unknown τὴν & δοκὸν 1 A **log** is a long, large piece of wood. If your readers would not be familiar with this type of object, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “the beam” or “the plank” or “the large object” 7:4 c1kz rc://*/ta/man/translate/grammar-connect-words-phrases ἢ 1 Here, the word **Or** introduces a second question that provides another improper way to behave. If it would be helpful in your language, you could use a word or phrase that introduces a similar situation or command, or you could leave **Or** untranslated. Alternate translation: “Again,” or “Even further,” 7:4 k58h rc://*/ta/man/translate/figs-rquestion ἢ πῶς ἐρεῖς τῷ ἀδελφῷ σου, ἄφες ἐκβάλω τὸ κάρφος ἐκ τοῦ ὀφθαλμοῦ σου, καὶ ἰδοὺ, ἡ δοκὸς ἐν τῷ ὀφθαλμῷ σοῦ? 1 Jesus asks this question to challenge his disciples to pay attention to the **log** in their own **eye** before they pay attention to a **speck of wood** in another person’s **eye**. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “You should not say to your brother, ‘Let me take out the speck of wood from your eye,’ while behold, the log is in your eye.” or “Do not say to your brother, ‘Let me take out the speck of wood from your eye,’ while behold, the log is in your eye!” 7:4 kcgs rc://*/ta/man/translate/figs-metaphor τῷ ἀδελφῷ σου 1 Jesus is using the term **brother** to mean a person who shares the same faith. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to your fellow disciple” 7:4 eaym rc://*/ta/man/translate/figs-gendernotations τῷ ἀδελφῷ σου 1 Although the term **brother** is masculine, Jesus is using the word in a generic sense that includes both men and women. If you retain the metaphor in your translation, and if it would be helpful in your language, you could say “brother or sister” to indicate this. -7:4 kc80 rc://*/ta/man/translate/figs-youcrowd σου, ἄφες & σου & σοῦ 1 Even though Jesus is speaking to many disciples, he is addressing an individual situation, so **your** is singular throughout this verse. But if the singular form would not be natural in your language for someone who was speaking to a group of people, you could use the plural form of **your** in your translation. +7:4 kc80 rc://*/ta/man/translate/figs-youcrowd σου, ἄφες & σου & σοῦ 1 Even though Jesus is speaking to many disciples, he is addressing an individual situation, so **your** is singular throughout this verse. But if the singular form would not be natural in your language for someone who is speaking to a group of people, you could use the plural form of **your** in your translation. 7:4 d66b rc://*/ta/man/translate/figs-exmetaphor ἄφες ἐκβάλω τὸ κάρφος ἐκ τοῦ ὀφθαλμοῦ σου, καὶ ἰδοὺ, ἡ δοκὸς ἐν τῷ ὀφθαλμῷ σοῦ 1 Here Jesus continues to refer to small faults and mistakes as if they were a speck of wood in a person’s eye and to large faults and mistakes as if they were a log in a person’s eye. Express the idea as you did in [7:3](../07/03.md). Alternate translation: “‘Let me assist you in getting rid of your small fault, which is like a speck of wood in your eye,’ while behold, you have your own large fault, which is like a log in your eye” or “‘Let me assist you in avoiding the small mistakes you make,’ while behold, you have your own large mistakes” 7:4 iwgf rc://*/ta/man/translate/translate-unknown τὸ κάρφος 1 Translate the phrase **speck of wood** as you did in [7:3](../07/03.md). Alternate translation: “the grain of sand” or “the tiny object” 7:4 uyno rc://*/ta/man/translate/figs-exclamations ἰδοὺ 1 Here, the word **behold** draws the attention of the audience and asks them to listen carefully. If it would be helpful in your language, you could express behold with a word or phrase that asks the audience to listen, or you could draw the audience’s attention in another way. Alternate translation: “picture this” or “see” 7:4 rark rc://*/ta/man/translate/figs-hyperbole ἡ δοκὸς 1 A **log** could not literally go into a person’s **eye**. Jesus is using an extreme example to emphasize his point and make it memorable. If it would be helpful in your language, you could refer to the largest object that could fall into a person’s eye. Alternate translation: “the large piece of wood” -7:4 odbi rc://*/ta/man/translate/translate-unknown ἡ δοκὸς 1 Translate the word **log** as you did in [7:3](../07/03.md). Alternate translation: “beam” or “plank” or “large object” -7:5 kwqu rc://*/ta/man/translate/figs-youcrowd ὑποκριτά & ἔκβαλε & σοῦ & διαβλέψεις & σου 1 Even though Jesus is speaking to many disciples, he is addressing an individual situation, so **you** and **your** are singular throughout this verse. But if the singular form would not be natural in your language for someone who was speaking to a group of people, you could use the plural forms of **you** and **your** in your translation. -7:5 psgh rc://*/ta/man/translate/figs-exmetaphor ἔκβαλε πρῶτον ἐκ τοῦ ὀφθαλμοῦ σοῦ τὴν δοκόν, καὶ τότε διαβλέψεις ἐκβαλεῖν τὸ κάρφος ἐκ τοῦ ὀφθαλμοῦ τοῦ ἀδελφοῦ σου 1 Here Jesus continues to refer to small faults and mistakes as if they were a **speck of wood** in a person’s eye and to large faults and mistakes as if they were a **log** in a person’s eye. Express the idea as you did in [7:3–4](../07/03.md). In this verse, Jesus also adds the idea of being able to **see clearly**, which indicates that a person is spiritually mature and knowledgeable. Alternate translation: “First get rid of your own large fault, which is like a log in your eye, and then you will know how to assist your brother in getting rid of his small fault, which is a like a speck of wood in his eye” or “First get rid of your own large mistakes, and then you will know how to properly assist your brother in avoiding his small mistakes” +7:4 odbi rc://*/ta/man/translate/translate-unknown ἡ δοκὸς 1 Translate the word **log** as you did in [7:3](../07/03.md). Alternate translation: “the beam” or “the plank” or “the large object” +7:5 kwqu rc://*/ta/man/translate/figs-youcrowd ὑποκριτά & ἔκβαλε & σοῦ & διαβλέψεις & σου 1 Even though Jesus is speaking to many disciples, he is addressing an individual situation, so **you** and **your** are singular throughout this verse. But if the singular form would not be natural in your language for someone who is speaking to a group of people, you could use the plural forms of **you** and **your** in your translation. +7:5 psgh rc://*/ta/man/translate/figs-exmetaphor ἔκβαλε πρῶτον ἐκ τοῦ ὀφθαλμοῦ σοῦ τὴν δοκόν, καὶ τότε διαβλέψεις ἐκβαλεῖν τὸ κάρφος ἐκ τοῦ ὀφθαλμοῦ τοῦ ἀδελφοῦ σου 1 Here Jesus continues to refer to small faults and mistakes as if they were a **speck of wood** in a person’s eye and to large faults and mistakes as if they were a **log** in a person’s eye. Express the idea as you did in [7:3–4](../07/03.md). In this verse, Jesus also adds the idea of being able to **see clearly**, which indicates that a person is spiritually mature and knowledgeable. Alternate translation: “First get rid of your own large fault, which is like a log in your eye, and then you will know how to assist your brother in getting rid of his small fault, which is like a speck of wood in his eye” or “First get rid of your own large mistakes, and then you will know how to properly assist your brother in avoiding his small mistakes” 7:5 cg35 rc://*/ta/man/translate/figs-hyperbole τὴν δοκόν 1 A **log** could not literally go into a person’s **eye**. Jesus is using an extreme example to emphasize his point and make it memorable. If it would be helpful in your language, you could refer to the largest object that could fall into a person’s eye. Alternate translation: “the large piece of wood” -7:5 wtbk rc://*/ta/man/translate/translate-unknown τὴν δοκόν 1 Translate the word **log** as you did in [7:3](../07/03.md). Alternate translation: “beam” or “plank” or “large object” +7:5 wtbk rc://*/ta/man/translate/translate-unknown τὴν δοκόν 1 Translate the word **log** as you did in [7:3](../07/03.md). Alternate translation: “the beam” or “the plank” or “the large object” 7:5 js25 rc://*/ta/man/translate/translate-unknown τὸ κάρφος 1 Translate the phrase **speck of wood** as you did in [7:3](../07/03.md). Alternate translation: “the grain of sand” or “the tiny object” 7:5 cb9q rc://*/ta/man/translate/figs-metaphor τοῦ ἀδελφοῦ σου 1 Jesus is using the term **brother** to mean a person who shares the same faith. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “of your fellow disciple” 7:5 jydm rc://*/ta/man/translate/figs-gendernotations τοῦ ἀδελφοῦ σου 1 Although the term **brother** is masculine, Jesus is using the word in a generic sense that includes both men and women. If you retain the metaphor in your translation, and if it would be helpful in your language, you could say “brother or sister” to indicate this. @@ -943,7 +943,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 7:8 uvcu rc://*/ta/man/translate/translate-unknown τῷ κρούοντι 1 Express the idea of **knocking** as you did in [7:7](../07/07.md). Alternate translation: “to the one calling out” or “to the one coughing” or “to the one clapping” 7:8 vcdb rc://*/ta/man/translate/figs-metaphor τῷ κρούοντι ἀνοιγήσεται 1 Here Jesus continues to speak of praying as if it were knocking on a door and of God answering the prayer as if it were the door being opened. Express the idea as you did in [7:7](../07/07.md). Alternate translation: “to the one asking for permission, permission will be given” or “to the one praying, it will be answered” 7:8 ohhx rc://*/ta/man/translate/figs-activepassive ἀνοιγήσεται 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who does the action, it is clear from the context that it is God. Alternate translation: “God will open it” -7:9 et6p rc://*/ta/man/translate/grammar-connect-words-phrases ἢ 1 Here, the word **Or** introduces a contrasting alternative to what Jesus has said about how people who ask will receive. Jesus then uses the question form to show that this alternate is wrong. If it would be helpful in your language, you could use a word or phrase that introduces a false alternative, or you could leave **Or** untranslated. Alternate translation: “Indeed,” or “As a matter of fact,” +7:9 et6p rc://*/ta/man/translate/grammar-connect-words-phrases ἢ 1 Here, the word **Or** introduces a contrasting alternative to what Jesus has said about how people who ask will receive. Jesus then uses the question form to show that this alternative is wrong. If it would be helpful in your language, you could use a word or phrase that introduces a false alternative, or you could leave **Or** untranslated. Alternate translation: “Indeed,” or “As a matter of fact,” 7:9 p1if ἢ τίς ἐστιν ἐξ ὑμῶν ἄνθρωπος, ὃν αἰτήσει ὁ υἱὸς αὐτοῦ ἄρτον, μὴ λίθον ἐπιδώσει αὐτῷ 1 Alternate translation: “Or what man is there from among you who will give his son a stone when he asks for bread” 7:9 mq14 rc://*/ta/man/translate/figs-rquestion ἢ τίς ἐστιν ἐξ ὑμῶν ἄνθρωπος, ὃν αἰτήσει ὁ υἱὸς αὐτοῦ ἄρτον, μὴ λίθον ἐπιδώσει αὐτῷ? 1 Jesus uses a question to show how parents do not give bad things to their children. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “There is not a man from among you, of whom his son will ask for bread, and he will give him a stone.” or “No man among you, of whom his son will ask for bread, will give him a stone!” 7:9 fscs rc://*/ta/man/translate/figs-hypo ἢ τίς ἐστιν ἐξ ὑμῶν ἄνθρωπος, ὃν αἰτήσει ὁ υἱὸς αὐτοῦ ἄρτον, μὴ λίθον ἐπιδώσει αὐτῷ? 1 Here Jesus uses an imaginary situation to help explain how parents give good things, not bad things, to their children. Use a natural method in your language for introducing an imaginary situation. Alternate translation: “Or imagine a man from among you. When his son asks him for bread, he will not give a stone, will he” @@ -958,7 +958,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 7:11 n98d rc://*/ta/man/translate/grammar-connect-logic-contrast πονηροὶ ὄντες 1 Here, the phrase **being evil** states something that is unexpected for people who **know how to give good gifts**. If it would be helpful in your language, you could use a word or phrase that introduces something that is unexpected. Alternate translation: “although you are evil” or “despite being evil” 7:11 pk31 rc://*/ta/man/translate/figs-rquestion πόσῳ μᾶλλον ὁ Πατὴρ ὑμῶν ὁ ἐν τοῖς οὐρανοῖς δώσει ἀγαθὰ τοῖς αἰτοῦσιν αὐτόν? 1 Jesus is using the question form to show that God will definitely give **good things** to people who ask for them. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “your Father in the heavens will much more give good to the ones asking him.” or “much more will your Father in the heavens give good things to the ones asking him!” 7:11 z8zr rc://*/ta/man/translate/figs-metaphor ὁ Πατὴρ ὑμῶν 1 This is a figurative expression. God is not the **Father** of humans in the same actual way that he is the Father of Jesus. Even so, it would probably be best to translate **Father** with the same word that your language would naturally use to refer to a human father. If it would be helpful to your readers, you could indicate that this means God. Alternate translation: “your Father, God,”\n -7:11 t3p4 rc://*/ta/man/translate/figs-explicit ὁ ἐν τοῖς οὐρανοῖς 1 Here, the phrase in the heavens identifies the location in which God the Father is specially present and from which he rules. If it would be helpful in your language, you make this idea more explicit. Alternate translation: “who is in the heavens”\n +7:11 t3p4 rc://*/ta/man/translate/figs-explicit ὁ ἐν τοῖς οὐρανοῖς 1 Here, the phrase in the heavens identifies the location in which God the Father is specially present and from which he rules. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “who is in the heavens”\n 7:12 wybf rc://*/ta/man/translate/grammar-connect-logic-result οὖν 1 Here, the word **Therefore** introduces a conclusion to what Jesus has said in [5:15–7:11](../05/15.md). If it would be helpful in your language, you could use a word or phrase that introduces this kind of conclusion, or you could leave **Therefore** untranslated. Alternate translation: “In summary” or “So” 7:12 wwz4 rc://*/ta/man/translate/figs-infostructure πάντα & ὅσα ἐὰν θέλητε ἵνα ποιῶσιν ὑμῖν οἱ ἄνθρωποι, οὕτως καὶ ὑμεῖς ποιεῖτε αὐτοῖς 1 In some languages it might be more natural to reverse the order of these phrases. Alternate translation: “you should do to men all things in the way that you desire them to do to you” 7:12 g8c7 rc://*/ta/man/translate/figs-gendernotations οἱ ἄνθρωποι 1 Although the term **men** is masculine, Jesus is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “people” or “men and women” @@ -973,7 +973,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 7:13 mulg rc://*/ta/man/translate/figs-nominaladj πολλοί 1 Jesus is using the adjective **many** as a noun to mean many people. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “many travelers” 7:14 aj95 rc://*/ta/man/translate/translate-textvariants ὅτι στενὴ ἡ πύλη καὶ τεθλιμμένη ἡ ὁδὸς 1 Many ancient manuscripts read **For the gate is narrow and the road has been made narrow**. The ULT follows that reading. Other ancient manuscripts read “How narrow is the gate and having been made narrow the road.” If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. 7:14 mvfv rc://*/ta/man/translate/grammar-connect-logic-result ὅτι 1 Here, the word **For** introduces another reason why people should enter through the narrow **gate**. If it would be helpful in your language, you could use a word or phrase that introduces a reason for a command, or you could leave **For** untranslated. Alternate translation: “Enter through the narrow gate because” -7:14 krug rc://*/ta/man/translate/figs-exmetaphor στενὴ ἡ πύλη καὶ τεθλιμμένη ἡ ὁδὸς ἡ ἀπάγουσα εἰς τὴν ζωήν, καὶ ὀλίγοι εἰσὶν οἱ εὑρίσκοντες αὐτήν 1 Here Jesus continues to speak of how people live as if they were walking on a **way** and of what happens when they die as if it were entering through a **gate**. When a **gate** is **narrow** and **way** has been made **narrow**, that means that they are difficult to go through and that not many people go through them. Express the idea as you did in [7:13](../07/13.md). Alternate translation: “only a few people live like travelers who find the narrow gate and travel on the road that has been made narrow, and this road leads to life” +7:14 krug rc://*/ta/man/translate/figs-exmetaphor στενὴ ἡ πύλη καὶ τεθλιμμένη ἡ ὁδὸς ἡ ἀπάγουσα εἰς τὴν ζωήν, καὶ ὀλίγοι εἰσὶν οἱ εὑρίσκοντες αὐτήν 1 Here Jesus continues to speak of how people live as if they were walking on a **way** and of what happens when they die as if it were entering through a **gate**. When a **gate** is **narrow** and a **way** has been made **narrow**, that means that they are difficult to go through and that not many people go through them. Express the idea as you did in [7:13](../07/13.md). Alternate translation: “only a few people live like travelers who find the narrow gate and travel on the road that has been made narrow, and this road leads to life” 7:14 jish rc://*/ta/man/translate/figs-activepassive τεθλιμμένη ἡ ὁδὸς 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was God. Alternate translation: “the road is narrow” or “God has made the road narrow” 7:14 byw6 rc://*/ta/man/translate/figs-explicit τὴν ζωήν 1 Here Jesus implies that **life** is eternal or undying life. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “true life” or “eternal life” 7:14 wlr9 rc://*/ta/man/translate/figs-abstractnouns εἰς τὴν ζωήν 1 If your language does not use an abstract noun for the idea of **life**, you could express the same idea in another way. Alternate translation: “to being able to live” @@ -996,14 +996,14 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 7:19 g7fs rc://*/ta/man/translate/figs-activepassive πᾶν δένδρον μὴ ποιοῦν καρπὸν καλὸν ἐκκόπτεται καὶ εἰς πῦρ βάλλεται 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, you could use an indefinite subject. Alternate translation: “They cut down every tree not producing good fruit and throw it into a fire” 7:19 a5u1 rc://*/ta/man/translate/grammar-collectivenouns καρπὸν καλὸν 1 In this verse, the word **fruit** is singular in form, but it refers to many fruits as a group. If it would be helpful in your language, you could say this plainly. Alternate translation: “good fruits” 7:20 pb7r rc://*/ta/man/translate/grammar-connect-logic-result ἄρα γε 1 Here, the phrase **So then** introduces the conclusion to what Jesus has been saying about trees, plants, and fruit. If it would be helpful in your language, you could use a word or phrase that introduces a conclusion. Alternate translation: “In conclusion” or “As you can see” -7:20 x87m rc://*/ta/man/translate/figs-exmetaphor ἀπὸ τῶν καρπῶν αὐτῶν ἐπιγνώσεσθε αὐτούς 1 Here Jesus continues to speak about about people as if they were plants that produced **fruits**. In this verse, Jesus repeats the general principle he stated in [7:16](../07/16.md), so you should express the idea as you did there. Alternate translation: “you will know who people are by what they do, just as you know what plants are by their fruits” +7:20 x87m rc://*/ta/man/translate/figs-exmetaphor ἀπὸ τῶν καρπῶν αὐτῶν ἐπιγνώσεσθε αὐτούς 1 Here Jesus continues to speak about people as if they were plants that produced **fruits**. In this verse, Jesus repeats the general principle he stated in [7:16](../07/16.md), so you should express the idea as you did there. Alternate translation: “you will know who people are by what they do, just as you know what plants are by their fruits” 7:20 yaho rc://*/ta/man/translate/writing-pronouns ἀπὸ τῶν καρπῶν αὐτῶν ἐπιγνώσεσθε αὐτούς 1 The pronouns **their** and **them** refer to any people, but particularly people like the “false prophets” Jesus mentioned in [7:15](../07/15.md). If this is not clear for your readers, you could refer directly to the false prophets or to any people who claim to be believers. Alternate translation: “you will recognize the false prophets by their fruits” or “you will recognize anyone who claims to believe by his or her fruits” 7:21 dkh7 rc://*/ta/man/translate/figs-reduplication μοι, Κύριε, Κύριε 1 Here Jesus could quote these people repeating the word **Lord** in order to: (1) express the urgency or earnestness of the address. Alternate translation: “to me, ‘My Lord!’” (2) show that this address happens often. Alternate translation: “to me repeatedly, ‘Lord’” 7:21 qq3y rc://*/ta/man/translate/figs-explicit ἀλλ’ ὁ ποιῶν 1 Here Jesus means that the only people who **enter into the kingdom of the heavens** are those who do God’s will. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “but only the one doing” -7:21 wzoi rc://*/ta/man/translate/figs-genericnoun ὁ ποιῶν 1 The the phrase **the one doing** represents anyone who does these things in general, not one particular person. If it would be helpful in your language, you could express the idea in another way. Alternate translation: “those who do” +7:21 wzoi rc://*/ta/man/translate/figs-genericnoun ὁ ποιῶν 1 The phrase **the one doing** represents anyone who does these things in general, not one particular person. If it would be helpful in your language, you could express the idea in another way. Alternate translation: “those who do” 7:21 fgdo rc://*/ta/man/translate/figs-abstractnouns τὸ θέλημα τοῦ Πατρός μου τοῦ ἐν τοῖς οὐρανοῖς 1 If your language does not use an abstract noun for the idea of **will**, you could express the same idea in another way. Alternate translation: “what my Father in the heavens desires” 7:21 c6yz rc://*/ta/man/translate/guidelines-sonofgodprinciples τοῦ Πατρός μου 1 **Father** is an important title that describe the relationship between God the **Father** and Jesus. -7:21 l1te rc://*/ta/man/translate/figs-explicit τοῦ ἐν τοῖς οὐρανοῖς 1 Here, the phrase **in the heavens** identifies the location in which God the **Father** is specially present and from which he rules. If it would be helpful in your language, you make this idea more explicit. Alternate translation: “who is in the heavens”\n +7:21 l1te rc://*/ta/man/translate/figs-explicit τοῦ ἐν τοῖς οὐρανοῖς 1 Here, the phrase **in the heavens** identifies the location in which God the **Father** is specially present and from which he rules. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “who is in the heavens”\n 7:21 m4ny rc://*/ta/man/translate/figs-ellipsis τοῦ ἐν τοῖς οὐρανοῖς 1 Jesus is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “in the heavens will enter into the kingdom of the heavens” 7:22 t095 rc://*/ta/man/translate/figs-nominaladj πολλοὶ 1 Jesus is using the adjective **many** as a noun to mean many people. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “many men and women” 7:22 mp6e rc://*/ta/man/translate/figs-explicit ἐν ἐκείνῃ τῇ ἡμέρᾳ 1 Here, the phrase **that day** refers to how God will judge everyone at the end of this time period. If it would be helpful to your readers, you could make this idea more explicit. Alternate translation: “on the judgment day” or “when God is judging everyone” @@ -1017,16 +1017,16 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 7:24 jopr rc://*/ta/man/translate/grammar-connect-logic-result οὖν 1 Here, the word **Therefore** introduces a conclusion that is based on what Jesus has said in [7:21–23](../07/21.md) and perhaps also what he said in [7:15–20](../07/15.md). If it would be helpful in your language, you could use a word or phrase that introduces this kind of conclusion, or you could leave **Therefore** untranslated. Alternate translation: “Because of all that” or “So then” 7:24 f0yd rc://*/ta/man/translate/figs-explicit μου τοὺς λόγους τούτους 1 Here, the phrase **these words of mine** could refer to: (1) what Jesus has said in this section of Matthew, which began in [5:3](../05/03.md). Alternate translation: “the words I have been speaking” (2) what Jesus teaches in general. Alternate translation: “the words I speak” 7:24 qjh9 rc://*/ta/man/translate/figs-simile ὁμοιωθήσεται ἀνδρὶ φρονίμῳ, ὅστις ᾠκοδόμησεν αὐτοῦ τὴν οἰκίαν ἐπὶ τὴν πέτραν 1 Jesus compares those who do what he has said to a person who builds **his house** on **the rock**, where it is secure and not easily knocked down. He means that people who do what he has said can be as confident about how God will judge them as the **wise man** is confident about the security of his **house**. If it would be helpful in your language, you could state this idea more explicitly. Alternate translation: “will be as sure about God’s favor as a wise man is sure that his house, which he built upon the rock, is secure” -7:24 iv10 rc://*/ta/man/translate/translate-tense ὁμοιωθήσεται 1 Here Jesus uses the future tense to speak about something that is generally true. If it would be helpful in your language, you could use whatever tense is most naturally for expressing a general truth. Alternate translation: “is compared to” +7:24 iv10 rc://*/ta/man/translate/translate-tense ὁμοιωθήσεται 1 Here Jesus uses the future tense to speak about something that is generally true. If it would be helpful in your language, you could use whatever tense is most natural for expressing a general truth. Alternate translation: “is compared to” 7:24 qw6l rc://*/ta/man/translate/figs-activepassive ὁμοιωθήσεται 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who does the comparing, it is clear from the context that it is Jesus himself. Alternate translation: “I will compare to” or “is comparable to” 7:24 b8hl rc://*/ta/man/translate/figs-gendernotations ἀνδρὶ φρονίμῳ & αὐτοῦ 1 Although the terms **man** and **his** are masculine, Jesus is using the words in a generic sense that includes both men and women. If it would be helpful in your language, you could use a form that makes this clear. Alternate translation: “a wise person … his or her” 7:24 dy1f rc://*/ta/man/translate/figs-explicit πέτραν 1 Here, the word **rock** means the bedrock below the topsoil and clay, not a large stone or boulder above the ground. If it would be helpful to your readers, you could express this idea more explicitly. Alternate translation: “bedrock” or “solid ground” 7:25 p99w rc://*/ta/man/translate/figs-explicit προσέπεσαν τῇ οἰκίᾳ ἐκείνῃ 1 Here the **winds** strike **against that house** by blowing hard and stressing the **house**. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “stressed that house” or “strained the house” 7:25 bv81 rc://*/ta/man/translate/figs-activepassive τεθεμελίωτο 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was the wise man. Alternate translation: “the wise man had founded it” -7:25 cr01 rc://*/ta/man/translate/figs-explicit τὴν πέτραν 1 Express the idea as you did in [7:25](../07/25.md). Alternate translation: “bedrock” or “solid ground” +7:25 cr01 rc://*/ta/man/translate/figs-explicit τὴν πέτραν 1 Express the idea as you did in [7:25](../07/25.md). Alternate translation: “the bedrock” or “the solid ground” 7:26 kisb rc://*/ta/man/translate/figs-explicit μου τοὺς λόγους τούτους 1 Here, just as in [7:24](../07/24.md), the phrase **these words of mine** could refer to: (1) what Jesus has said in this section of Matthew, which began in [5:3](../05/03.md). Alternate translation: “the words I have been speaking” (2) what Jesus teaches in general. Alternate translation: “the words I speak” -7:26 nw97 rc://*/ta/man/translate/figs-simile ὁμοιωθήσεται ἀνδρὶ μωρῷ, ὅστις ᾠκοδόμησεν αὐτοῦ τὴν οἰκίαν ἐπὶ τὴν ἄμμον 1 Jesus compares those who do not do what he has said to a person who builds **his house** on **upon the sand**, where it is not secure and easily knocked down. He means that people who do not do what he has said cannot be confident about how God will judge them, just as the **foolish man** cannot be confident about the security of his **house**. If it would be helpful in your language, you could state this idea more explicitly. Alternate translation: “will be as unsure about God’s favor as a foolish man is unsure that his house, which he built upon the sand, is secure” -7:26 ljg6 rc://*/ta/man/translate/translate-tense ὁμοιωθήσεται 1 Here, just as in [7:24](../07/24.md), Jesus uses the future tense to speak about something that is generally true. If it would be helpful in your language, you could use whatever tense is most naturally for expressing a general truth. Alternate translation: “is compared to” +7:26 nw97 rc://*/ta/man/translate/figs-simile ὁμοιωθήσεται ἀνδρὶ μωρῷ, ὅστις ᾠκοδόμησεν αὐτοῦ τὴν οἰκίαν ἐπὶ τὴν ἄμμον 1 Jesus compares those who do not do what he has said to a person who builds **his house** **upon the sand**, where it is not secure and is easily knocked down. He means that people who do not do what he has said cannot be confident about how God will judge them, just as the **foolish man** cannot be confident about the security of his **house**. If it would be helpful in your language, you could state this idea more explicitly. Alternate translation: “will be as unsure about God’s favor as a foolish man is unsure that his house, which he built upon the sand, is secure” +7:26 ljg6 rc://*/ta/man/translate/translate-tense ὁμοιωθήσεται 1 Here, just as in [7:24](../07/24.md), Jesus uses the future tense to speak about something that is generally true. If it would be helpful in your language, you could use whatever tense is most natural for expressing a general truth. Alternate translation: “is compared to” 7:26 o85y rc://*/ta/man/translate/figs-activepassive ὁμοιωθήσεται 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who does the comparing, it is clear from the context that it is Jesus himself. Alternate translation: “I will compare to” or “is comparable to” 7:26 ieyg rc://*/ta/man/translate/figs-gendernotations ἀνδρὶ μωρῷ & αὐτοῦ 1 Although the terms **man** and **his** are masculine, Jesus is using the words in a generic sense that includes both men and women. If it would be helpful in your language, you could use a form that makes this clear. Alternate translation: “a foolish person … his or her” 7:26 fzhc rc://*/ta/man/translate/translate-unknown ἐπὶ τὴν ἄμμον 1 The word **sand** refers to very small pieces of rock that collect together, often on the edge of a body of water or in a desert. The **sand** constantly moves and shifts, and it is not a solid foundation on which to place anything. If your readers would not be familiar with **sand**, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “upon mud” or “upon what is not solid” From fa724d7e3cef20fc20876fcc1d19e4394a30b854 Mon Sep 17 00:00:00 2001 From: stephenwunrow Date: Fri, 8 Sep 2023 19:44:39 +0000 Subject: [PATCH 105/127] Merge stephenwunrow-tc-create-1 into master by stephenwunrow (#3504) Co-authored-by: stephenwunrow Co-committed-by: stephenwunrow --- tn_MRK.tsv | 782 +++++++++++++++++++++++++++++++---------------------- 1 file changed, 466 insertions(+), 316 deletions(-) diff --git a/tn_MRK.tsv b/tn_MRK.tsv index 3ae97d992e..39d0a2a6d9 100644 --- a/tn_MRK.tsv +++ b/tn_MRK.tsv @@ -63,7 +63,6 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 1:11 ogiw rc://*/ta/man/translate/figs-activepassive ἐν σοὶ εὐδόκησα 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “You please me” 1:12 mh8n rc://*/ta/man/translate/writing-newevent καὶ εὐθὺς 1 Here, the phrase **And immediately** introduces the next major event in the story. Mark implies that this event began soon after the event he just finished narrating. If it would be helpful in your language, you could use a word or phrase that introduces the next event. Alternate translation: “Soon after that” 1:12 yv6v rc://*/ta/man/translate/figs-metaphor αὐτὸν ἐκβάλλει 1 Here Mark speaks as if **the Spirit** physically picked up Jesus and **casts him out** into the wilderness. He means that **the Spirit** compelled Jesus to go to the wilderness, although he did not force Jesus to go against his will. If it would be helpful in your language, you could use a comparable figure of speech or state the meaning plainly. Alternate translation: “compels him to go” or “leads him out” -1:12 b3kw rc://*/ta/man/translate/translate-tense αὐτὸν ἐκβάλλει 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “cast him out” 1:13 k2kt rc://*/ta/man/translate/figs-activepassive πειραζόμενος ὑπὸ τοῦ Σατανᾶ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “and Satan was tempting him” 1:13 siu3 ἦν μετὰ τῶν θηρίων 1 Alternate translation: “Jesus was living among the wild animals” 1:14 sp0r rc://*/ta/man/translate/writing-newevent δὲ 1 Here, the word **But** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **But** untranslated. Alternate translation: “Then,” @@ -95,7 +94,6 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 1:20 zjz5 rc://*/ta/man/translate/figs-explicit ἐκάλεσεν αὐτούς 1 Here Mark implies that Jesus **called them** to “come after him,” that is, to travel with him and be his disciples. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “he called them to come after him” or “he called them to travel with him as his students” 1:20 b2ci ἀπῆλθον ὀπίσω αὐτοῦ 1 See how you expressed the similar clause “they followed him” in [1:18](../01/18.md). Alternate translation: “they became his disciples” or “they traveled with him as his students” 1:20 f77b rc://*/ta/man/translate/writing-pronouns ἀπῆλθον 1 Here, **they** refers to James and John. It does not refer to the servants, who stayed in the boat. If it would be helpful in your language, you could refer to James and John more directly. Alternate translation: “James and John went away” -1:21 p7ap rc://*/ta/man/translate/translate-tense εἰσπορεύονται 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “they entered” 1:21 xu4f rc://*/ta/man/translate/writing-pronouns εἰσπορεύονται 1 The pronoun **they** refers to Jesus and the four disciples he just called to follow him: Simon, Andrew, James, and John. If this is not clear for your readers, you could refer to these people more directly. Alternate translation: “Jesus and his disciples enter” 1:21 guzx rc://*/ta/man/translate/figs-idiom τοῖς Σάββασιν 1 Here Mark uses the phrase **on the Sabbaths** to indicate that this event occurred on one specific Sabbath day. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “on one of the Sabbath days” or “during a Sabbath day” 1:22 bsc9 rc://*/ta/man/translate/grammar-connect-logic-result καὶ ἐξεπλήσσοντο ἐπὶ τῇ διδαχῇ αὐτοῦ; ἦν γὰρ διδάσκων αὐτοὺς ὡς ἐξουσίαν ἔχων, καὶ οὐχ ὡς οἱ γραμματεῖς 1 If it would be more natural in your language, you could reverse the order of these clauses, since the second clause gives the reason for the result that the first clause describes. Alternate translation: “And he was teaching them as having authority and not as the scribes. So, they were astonished at his teaching” @@ -138,7 +136,6 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 1:30 dxak rc://*/ta/man/translate/translate-kinship ἡ & πενθερὰ 1 The word **mother-in-law** refers to the mother of Simon’s wife. In your translation, you could use the term or expression in your own language for this relationship. 1:30 vnp5 rc://*/ta/man/translate/translate-unknown πυρέσσουσα 1 A **fever** is a symptom of an illness in which the temperature of the body temporarily increases. People with fevers feel sick and weak. If your reader would not be familiar with fevers, you could use a descriptive phrase. Alternate Translation: “having a high body temperature” or “being ill with an elevated temperature” 1:30 hysq rc://*/ta/man/translate/writing-pronouns λέγουσιν 1 Here, the pronoun **they** refers to people who were in the house of Simon and Andrew. If it would be helpful in your language, you could use a word or phrase that refers to these people. Alternate translation: “some people who were in the house speak” -1:30 i5lk rc://*/ta/man/translate/translate-tense λέγουσιν 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “they spoke” 1:31 bzd2 rc://*/ta/man/translate/figs-events ἤγειρεν αὐτὴν, κρατήσας τῆς χειρός 1 If it would be more natural in your language, you could reverse the order of these clauses, since the second clause describes what Jesus did before what the first clause describes. Alternate translation: “having taken hold of her hand, he raised her up” 1:31 sff6 rc://*/ta/man/translate/figs-personification ἀφῆκεν αὐτὴν ὁ πυρετός 1 Here Mark speaks of **the fever** as if it were a person that **left her**. He means that she was no longer sick with the fever. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “she was no longer sick with a fever” or “her fever was gone” 1:31 wi9g rc://*/ta/man/translate/translate-unknown ὁ πυρετός 1 See how you translated **fever** in [1:30](../01/30.md). Alternate translation: “the high body temperature” or “the elevated temperature” @@ -161,11 +158,9 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 1:35 y1bp rc://*/ta/man/translate/figs-go ἐξῆλθεν 1 In a context such as this, your language might say “came” instead of **went**. Alternate translation: “he came out” 1:36 sy21 rc://*/ta/man/translate/figs-explicit οἱ μετ’ αὐτοῦ 1 Here Mark is referring to other people who were there with **Simon** in the house, including Andrew, James, and John and probably other people who were staying there. If it would be helpful in your language, you could refer more explicitly to people who were staying at the house of **Simon**. Alternate translation: “the other people staying in his house” 1:36 emic rc://*/ta/man/translate/figs-hyperbole κατεδίωξεν 1 Here Mark speaks as if **Simon and the ones with him** were hunting Jesus down or trying to capture him. He uses the word **pursued** as an overstatement to emphasize how urgently they were looking for Jesus. If it would be helpful in your language, you could use a different way to express the emphasis. Alternate translation: “looked everywhere” or “diligently looked” -1:37 ol9b rc://*/ta/man/translate/translate-tense λέγουσιν 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “said” 1:37 p2s3 rc://*/ta/man/translate/figs-explicit πάντες ζητοῦσίν σε 1 Here the disciples imply that they think that Jesus should come back with them to **All** the people who are **seeking** him. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “All are seeking you! Will you come back with us?” 1:37 o3hn rc://*/ta/man/translate/figs-nominaladj πάντες 1 Mark is using the adjective **All** as a noun to mean all the people in Capernaum. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “All people” 1:37 vgc7 rc://*/ta/man/translate/figs-hyperbole πάντες 1 Simon and those with him say **All** here as an overstatement for emphasis. If it would be helpful in your language, you could use a different way to express the emphasis. Alternate translation: “Very many” -1:38 eof0 rc://*/ta/man/translate/translate-tense λέγει 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “he said” 1:38 tzvb rc://*/ta/man/translate/grammar-connect-logic-result ἄγωμεν ἀλλαχοῦ εἰς τὰς ἐχομένας κωμοπόλεις, ἵνα καὶ ἐκεῖ κηρύξω; εἰς τοῦτο γὰρ ἐξῆλθον 1 If it would be more natural in your language, you could reverse the order of these clauses, since the last clause gives the reason for the result that the first clauses describe. Alternate translation: “Because I went out to preach in many places, let us go elsewhere, into the surrounding towns, so that I may preach there also” 1:38 plm9 rc://*/ta/man/translate/figs-explicit ἄγωμεν ἀλλαχοῦ 1 Here Jesus implies that he will not go back to Capernaum to meet all the people who were looking for him. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “Instead of going back to Capernaum, let us go elsewhere” 1:38 z53z rc://*/ta/man/translate/figs-extrainfo ἐξῆλθον 1 Here Jesus does not start where he **went out** from. He may be referring to how he left Capernaum, or he may be referring to how he came to the world as a human being, or he may be implying to both of these meanings. If possible, do not indicate where Jesus **went out** from. Alternate translation: “I came” or “I went here” @@ -176,18 +171,15 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 1:39 sntp rc://*/ta/man/translate/writing-pronouns τὰς συναγωγὰς αὐτῶν 1 The pronoun **their** refers to the Jewish people living in **Galilee**. If this is not clear for your readers, you could refer to these people more directly. Alternate translation: “the Jewish synagogues” or “the synagogues in that area”\n 1:40 wryd rc://*/ta/man/translate/writing-participants ἔρχεται πρὸς αὐτὸν λεπρὸς 1 Here Mark introduces **a leper** as a new character in the story. Use a natural form in your language for introducing a new character. Alternate translation: “there was a man who was a leper. He comes to Jesus”\n 1:40 fn8y rc://*/ta/man/translate/figs-go ἔρχεται 1 In a context such as this, your language might say “goes” instead of **comes**. Alternate translation: “goes” -1:40 qad5 rc://*/ta/man/translate/translate-tense ἔρχεται 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “came” 1:40 kq50 rc://*/ta/man/translate/translate-symaction γονυπετῶν 1 In the this man’s culture, **kneeling down** before a person was a way to honor a greater person. If it would be helpful in your language, you could refer to a similar action from your culture, or you could explain what **kneeling down** means. Alternate translation: “prostrating himself before him” or “bowing down to him in respect” 1:40 mwv9 rc://*/ta/man/translate/figs-declarative δύνασαί με καθαρίσαι 1 The man is using this statement to make a request. If it would be helpful in your language, you could express the idea in request form. Alternate translation: “please make me clean” 1:40 uotm rc://*/ta/man/translate/figs-explicit με καθαρίσαι 1 The man talks about becoming **clean** ceremonially, but it is implicit that he has become unclean because of his leprosy, so he is primarily asking Jesus to heal him of this disease. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “to heal my disease” 1:41 l9jg rc://*/ta/man/translate/figs-abstractnouns σπλαγχνισθεὶς 1 If your language does not use an abstract noun for the idea of **compassion**, you could express the same idea in another way. Alternate translation: “having sympathized with him” 1:41 jz24 rc://*/ta/man/translate/translate-textvariants σπλαγχνισθεὶς 1 Many ancient manuscripts read **having had compassion**. The ULT follows that reading. A few ancient manuscripts read “having become angry.” If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. -1:41 flc0 rc://*/ta/man/translate/translate-tense λέγει 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “said” 1:41 qjz4 rc://*/ta/man/translate/figs-explicit θέλω 1 Here Jesus implies that he is **willing** to cleanse or heal the man. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “I am willing to cleanse you” 1:42 lc7b rc://*/ta/man/translate/figs-personification ἀπῆλθεν ἀπ’ αὐτοῦ ἡ λέπρα 1 Here, Mark speaks of the man’s **leprosy** as if it were a person who **departed from him**. He means that the man no longer had **leprosy**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “his leprosy was gone” or “he was no longer a leper” 1:42 lkks rc://*/ta/man/translate/figs-activepassive ἐκαθερίσθη 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was Jesus. Alternate translation: “he was clean” or “Jesus had made him clean” 1:43-44 iw7t rc://*/ta/man/translate/figs-events καὶ ἐμβριμησάμενος αὐτῷ, εὐθὺς ἐξέβαλεν αὐτόν & καὶ λέγει αὐτῷ, ὅρα μηδενὶ, μηδὲν εἴπῃς; ἀλλὰ ὕπαγε, σεαυτὸν δεῖξον τῷ ἱερεῖ, καὶ προσένεγκε περὶ τοῦ καθαρισμοῦ σου ἃ προσέταξεν Μωϋσῆς, εἰς μαρτύριον αὐτοῖς 1 Jesus **strictly warned** the man using the words recorded in [1:44](../01/44.md) before he **sent him away**. It might be helpful to make it clear that Jesus **strictly warned** the man before he **sent him away**. Alternate translation: “While he was immediately sending him away, he strictly warned him by saying to him, ‘See that you say nothing to anyone, but go, show yourself to the priest, and offer for your cleansing what Moses commanded, for a testimony to them.’” or “He immediately sent him away. Before he went, Jesus strictly warned him, saying to him, ‘See that you say nothing to anyone, but go, show yourself to the priest, and offer for your cleansing what Moses commanded, for a testimony to them.’” -1:44 p8cu rc://*/ta/man/translate/translate-tense λέγει 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “he said” 1:44 xc4d rc://*/ta/man/translate/figs-explicit μηδενὶ, μηδὲν εἴπῃς 1 The implication is that the man is not to tell **anyone** that Jesus healed him. If it would be helpful to your readers, you could make this idea more explicit. Alternate translation: “you tell no one that I healed you” 1:44 k2e0 rc://*/ta/man/translate/figs-doublenegatives μηδενὶ, μηδὲν εἴπῃς 1 The words translated **nothing** and **anyone** are two negative words. In this construction, the second negative does not cancel the first to create a positive meaning. Instead, it gives greater emphasis to the negative. If your language can use two negatives that do not cancel one another to create a positive meaning, you could use a double negative here. If your language does not use two negatives in that way, you could translate with one strong negative, as the ULT does. Alternate translation: “you certainly do not say anything to anyone” 1:44 xhu8 rc://*/ta/man/translate/figs-explicit σεαυτὸν δεῖξον τῷ ἱερεῖ 1 Jesus told the man to **show** himself **to the priest** so that the priest could look at his skin to see if his leprosy was really gone. The law of Moses required people to present themselves to the priest for inspection if they had been unclean but were now clean. If it would be helpful to your readers, you could make this idea more explicit. Alternate translation: “ask to be inspected by the priest” or “let yourself be examined by the priest” @@ -204,7 +196,6 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 2:intro zhb5 0 # Mark 2 General Notes\n\n## Structure and Formatting\n\n2. The ministry of Jesus in Galilee (1:14–8:26)\n * Early ministry (1:14–3:6)\n * Jesus heals a paralytic (2:1–12)\n * Jesus calls Levi and dines at his house (2:13–17)\n * Jesus brings something new (2:18–22)\n * Picking heads of grain on the Sabbath (2:22–28)\n\n## Special Concepts in this Chapter\n\n### “Sinners”\n\nWhen Mark uses the word “sinners,” he is describing a group of people whom many Jewish religious groups would have considered to be living in ways that were improper for those who were part of God’s people. Some of these people may have committed significant sins, while others may have disagreed with many of the Jewish religious groups about how Jews could properly behave. If possible, use a word or phrase that identifies people who are not living as many religious groups think that people should live. (See: [[rc://*/tw/dict/bible/kt/sin]])\n\n### Fasting and feasting\n\nIn Jesus’ culture, people would “fast,” or abstain from eating for a period of time, in order to honor God or to repent of their sins. They would “feast,” or eat a lot of food, when they were celebrating some important event, such as a wedding. Consider how you will refer to these behaviors in [2:15–22](../02/15.md), in which Jesus feasts and teaches about why he and his disciples do not fast. (See: [[rc://*/tw/dict/bible/other/fast]])\n\n### The Sabbath\n\nIn the law that God gave to Moses, God commanded the Israelites to rest on the seventh day, which was called the Sabbath. The Jewish religious leaders disagreed with each other about what kinds of things a person could do on the Sabbath and still rest as God had commanded. In [2:22–28](../02/22.md), the Pharisees and Jesus engage in these kinds of debates about the Sabbath. Jesus disagrees with how the Pharisees understand the Sabbath, and he argues for a different view. If your readers may not understand what the Sabbath is and why Jesus and the Pharisees are debating about it, you may need to include some information in a footnote. (See: [[rc://*/tw/dict/bible/kt/sabbath]])\n\n## Important Figures of Speech in this Chapter\n\n### The short parables in [2:19–22](../02/19.md)\n\nIn these verses, Jesus gives three short parables that emphasize how certain things do not go well together. Fasting does not happen during a wedding celebration. An unshrunk piece of cloth does not make a good patch for an old garment. Old wineskins do not make good containers for fresh wine that still needs to ferment. Jesus tells these parables to illustrate how his ministry and preaching do not match well with how people had previously done things. In other words, Jesus wants people to expect what he does to be new, and this may require thinking and doing many new things. You should preserve these parables, since they are not direct metaphors. If necessary, you could introduce them in such a way that your readers recognize that they are parables or illustrations. See the notes on each verse for possible translation options. (See: [[rc://*/ta/man/translate/figs-parables]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nMany of the forms of “you” in this chapter appear in dialogues between Jesus and other individuals. Because of this, most forms of “you” in this chapter are singular. You should assume forms of “you” are singular unless a note specifies that the form is plural. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### The historic present\n\nTo call attention to a development in the story, Mark uses the present tense in past narration. In this chapter, the historic present occurs in verses 1, 3, 4, 5, 8, 10, 12, 14, 17, 18, 25. If it would not be natural to do that in your language, you could use the past tense in your translation. (See: [[rc://*/ta/man/translate/translate-tense]]) 2:1 j6pa rc://*/ta/man/translate/figs-idiom δι’ ἡμερῶν 1 Here, the phrase **after {some} days** indicates that the events Mark is about to narrate occurred a few, but not very many, days after the event he just narrated, the healing of the leper. If it would be helpful in your language, you could use a comparable word or phrase that indicates that a few **days** passed between the previous event and this event. Alternate translation: “a few days later” 2:1 ir5j rc://*/ta/man/translate/figs-activepassive ἠκούσθη 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was people who were in **Capernaum**. Alternate translation: “the people there heard” -2:1 jmtf rc://*/ta/man/translate/translate-tense ἐστίν 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “he was” 2:1 afvi rc://*/ta/man/translate/figs-explicit ἐν οἴκῳ 1 Here Mark implies that this **house** was Jesus’ home while he was in Capernaum. This **house** could belong to: (1) Simon and Andrew, since he stayed at their house previously (see [1:29](../01/29.md)). Alternate translation: “in Simon and Andrew’s house” (2) Jesus and his relatives, who may have moved to Capernaum. Alternate translation: “in his house” 2:2 zja1 rc://*/ta/man/translate/figs-nominaladj πολλοὶ 1 Mark is using the adjective **many** as a noun to mean many people. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “many men and women” 2:2 pv8e rc://*/ta/man/translate/figs-activepassive συνήχθησαν 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “gathered” or “came together”\n @@ -221,12 +212,10 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 2:4 v6ma rc://*/ta/man/translate/translate-unknown ἀπεστέγασαν τὴν στέγην ὅπου ἦν, καὶ ἐξορύξαντες, χαλῶσι 1 In the region where Jesus lived, houses usually had flat roofs that could be reached by staircases on the outside of the houses. These roofs were usually made of wooden beams, branches, and packed dirt or clay. Here Mark describes how these people **dug** through the branches and clay to create a hole in the roof through which they could lower the paralytic on his mat. If your readers would not be familiar with this kind of roof, you could use descriptive phrases, or you could use more general terms. Alternate translation: “they demolished the part of the flat roof above where he was, and having dug a hole in it, they lower” or “they cut a hole in the roof and lower through it” 2:4 rrvf rc://*/ta/man/translate/grammar-connect-time-sequential ἐξορύξαντες 1 Here Mark uses the phrase **having dug {it} out** to indicate that they finished making a hole before they lowered the man down. If it would be helpful in your language, you could use a word or phrase that introduces this sequence more explicitly. Alternate translation: “once they had dug it out” or “after digging it out” 2:4 q22b rc://*/ta/man/translate/figs-explicit ἀπεστέγασαν τὴν στέγην ὅπου ἦν 1 Here Mark implies that they first climbed up onto **the roof** before they **removed** it. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “they climbed onto the roof of the house where he was and removed it” -2:4 db7n rc://*/ta/man/translate/translate-tense χαλῶσι 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “they lowered” 2:4 ouxr rc://*/ta/man/translate/translate-unknown κράβαττον 1 A **mat** was a portable bed that could also be used to transport a person. If your readers would not be familiar with this type of bed, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “a stretcher” 2:4 b32f rc://*/ta/man/translate/translate-unknown ὁ παραλυτικὸς 1 See how you translated the word **paralytic** in [2:3](../02/03.md). Alternate translation: “the paralyzed person” or “the person who could not move his limbs” 2:5 trg9 rc://*/ta/man/translate/figs-explicit ἰδὼν & τὴν πίστιν αὐτῶν 1 Here Mark implies that Jesus recognized that the friends of this paralyzed man strongly believed that he could heal him. Their actions proved that. If it would be helpful to your readers, you could make this idea more explicit. Alternate translation: “having recognized that they were convinced that he could heal the paralytic” 2:5 u57m rc://*/ta/man/translate/figs-abstractnouns τὴν πίστιν αὐτῶν 1 If your language does not use an abstract noun for the idea of **faith**, you could express the same idea in another way. Alternate translation: “how they trusted” -2:5 v1st rc://*/ta/man/translate/translate-tense λέγει 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “said” 2:5 kuvm rc://*/ta/man/translate/translate-unknown τῷ παραλυτικῷ 1 See how you translated the word paralytic in [2:3](../02/03.md). Alternate translation: “to the paralyzed person” or “to the person who could not move his limbs” 2:5 hzg6 rc://*/ta/man/translate/figs-metaphor τέκνον 1 Here Jesus calls the paralytic **Child** to indicate that he cares for him. The word also implies that the paralytic was younger than Jesus. The paralytic was not actually Jesus’ son. If it would be helpful in your language, you could use a form of address that an older person would use to show that they care for a younger person. Alternate translation: “My friend” or “Young one”\n 2:5 lix5 rc://*/ta/man/translate/figs-activepassive ἀφέωνται σου αἱ ἁμαρτίαι 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who does the action, it is clear from the context that it is Jesus. Alternate translation: “I forgive your sins” @@ -237,7 +226,6 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 2:7 sj6j rc://*/ta/man/translate/figs-rquestion τίς δύναται ἀφιέναι ἁμαρτίας, εἰ μὴ εἷς ὁ Θεός? 1 The scribes is using the question form to indicate that they are confident that only God can forgive sins. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “No one is able to forgive sins except one, God.” or “No one can ever forgive sins except one, God!” 2:8 h3zp rc://*/ta/man/translate/figs-explicit ἐπιγνοὺς ὁ Ἰησοῦς τῷ πνεύματι αὐτοῦ 1 Here Mark implies that Jesus knew what the scribes were thinking even though they did not say it out loud. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “Jesus, having known in his spirit their thoughts,” 2:8 niy6 rc://*/ta/man/translate/figs-metonymy τῷ πνεύματι αὐτοῦ 1 Here, the word **spirit** refers to inner parts of Jesus, the parts where he thought and willed. If it would be helpful in your language, you could refer to the inner part of Jesus or to Jesus more generally. Alternate translation: “in his mind” or “in himself” -2:8 sj4s rc://*/ta/man/translate/translate-tense διαλογίζονται & λέγει 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “they were debating … said” 2:8 wga7 rc://*/ta/man/translate/figs-rquestion τί ταῦτα διαλογίζεσθε ἐν ταῖς καρδίαις ὑμῶν? 1 Jesus is using the question form to rebuke the scribes. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “What you are debating in your hearts is wrong.” or “Stop debating in your hearts whether I am blaspheming!” 2:8 vfkd rc://*/ta/man/translate/figs-yousingular διαλογίζεσθε & ὑμῶν 1 Because Jesus is speaking to the scribes, the words **you** and **your** are plural. 2:8 s3m6 rc://*/ta/man/translate/figs-metonymy ἐν ταῖς καρδίαις ὑμῶν 1 See how you translated **hearts** in [2:1](../02/01.md). Alternate translation: “in your heads” or “within yourselves” @@ -251,7 +239,6 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 2:10 jhy6 rc://*/ta/man/translate/figs-yousingular εἰδῆτε 1 Because Jesus is speaking to the scribes, the word **you** is plural. 2:10 jsyp rc://*/ta/man/translate/figs-123person ἔχει ὁ Υἱὸς τοῦ Ἀνθρώπου 1 Here Jesus speaks about himself in the third person. If it would be helpful in your language, you could use the first person. Alternate translation: “I, who am the Son of Man, have” 2:10 uedr rc://*/ta/man/translate/figs-abstractnouns ἐξουσίαν ἔχει 1 If your language does not use an abstract noun for the idea of **authority**, you could express the same idea in another way. Alternate translation: “has been authorized” -2:10 m66x rc://*/ta/man/translate/translate-tense λέγει 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “he said” 2:10 t8qy rc://*/ta/man/translate/translate-unknown τῷ παραλυτικῷ 1 See how you translated the word paralytic in [2:3](../02/03.md). Alternate translation: “to the paralyzed person” or “to the person who could not move his limbs” 2:11 wwzh σοὶ λέγω 1 Jesus says this to emphasize what he is about to tell the paralytic. Use a natural form in your language for emphasizing the importance of a statement. Alternate translation: “Listen to me:” 2:11 f369 rc://*/ta/man/translate/figs-imperative τὸν κράβαττόν σου 1 See how you translated **mat** in [2:4](../02/04.md). Alternate translation: “your stretcher” @@ -268,7 +255,6 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 2:14 xi5p rc://*/ta/man/translate/writing-participants εἶδεν Λευεὶν τὸν τοῦ Ἁλφαίου, καθήμενον ἐπὶ τὸ τελώνιον 1 Here Mark introduces a tax collector named **Levi** as a new character in the story. Use a natural form in your language for introducing a new character. Alternate translation: “he saw a man who was called Levi, the son of Alphaeus. Levi was sitting at the tax collector’s office” 2:14 sc4g rc://*/ta/man/translate/translate-names Ἁλφαίου 1 The word **Alphaeus** is the name of a man. 2:14 jhhz rc://*/ta/man/translate/figs-explicit καθήμενον ἐπὶ τὸ τελώνιον 1 Here Mark means that Levi worked as a tax collector. He would sit at **the tax collector’s office** and make sure that people paid their taxes to the Roman empire, who had control over this area. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “who worked to collect taxes for the Romans at the tax collection office” -2:14 pc9c rc://*/ta/man/translate/translate-tense λέγει 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “he said” 2:14 ekv0 rc://*/ta/man/translate/figs-idiom ἀκολούθει μοι & ἠκολούθησεν αὐτῷ 1 Here, the phrase **Follow me** is a command to travel with Jesus and be his disciple. Similarly, the phrase **he followed him** indicates that Levi did travel with Jesus and become his disciple. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “Be my disciple … he was his disciple” or “Come with me as my student … he went with him as his student” 2:15 e2bz rc://*/ta/man/translate/figs-idiom καὶ γίνεται 1 Here, the phrase **And it happens {that}** introduces something that happened soon after what Mark previously narrated. If it would be helpful in your language, you use a word or phrase that introduces an event that came soon after the previous event. Alternate translation: “Soon after that,” 2:15 zafq rc://*/ta/man/translate/figs-explicit κατακεῖσθαι 1 In Jesus’ culture, people would usually recline, or lay on one side, when they were eating. If it would be helpful in your language, you could refer to the position in which people eat in your culture, or you could just refer to eating. Alternate translation: “was sitting down to eat” or “was eating” @@ -276,9 +262,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 2:15 l0on rc://*/ta/man/translate/writing-pronouns ἦσαν & πολλοὶ 1 The pronoun **they** could refer to: (1) the **tax collectors and sinners** who were dining with Jesus. Alternate translation: “the tax collectors and sinners were many” (2) Jesus’ **disciples**. Alternate translation: “his disciples were many” 2:15 bwv2 rc://*/ta/man/translate/figs-idiom ἠκολούθουν αὐτῷ 1 Here, the phrase **they were following him** indicates that these people were traveling with Jesus and were his disciple. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “they were his disciples” or “they were traveling with him as his students” 2:16 rwu1 rc://*/ta/man/translate/figs-possession οἱ γραμματεῖς τῶν Φαρισαίων 1 Here, Mark is using the possessive form to describe **scribes** who were also **Pharisees**. If this is not clear in your language, you could express the idea in another way. Alternate translation: “the scribes, ones who were Pharisees” or “some scribes, who were also Pharisees” -2:16 umxd rc://*/ta/man/translate/translate-tense ἐσθίει 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “he was eating” 2:16 b1bi rc://*/ta/man/translate/figs-rquestion ὅτι μετὰ τῶν τελωνῶν καὶ ἁμαρτωλῶν ἐσθίει? 1 The scribes of the Pharisees are using the question form to criticize what Jesus is doing. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “He has no reason to eat with tax collectors and sinners.” or “He should by no means eat with tax collectors and sinners!” -2:17 f6rl rc://*/ta/man/translate/translate-tense λέγει 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “said” 2:17 ak1u rc://*/ta/man/translate/writing-proverbs οὐ χρείαν ἔχουσιν οἱ ἰσχύοντες ἰατροῦ, ἀλλ’ οἱ κακῶς ἔχοντες 1 Jesus begins his response by quoting or creating a proverb, a short saying about something that is generally true in life. This proverb draws a figurative comparison. Just as sick people need to see a doctor to be healed, so sinners need to see Jesus in order to be forgiven and restored. But since Jesus explains the comparison in the following sentence, you do not need to explain it here. Rather, you could translate the proverb itself in a way that will be meaningful in your language and culture. Alternate translation: “People who are well do not need to see a doctor, but people who are unwell do” 2:17 c62j rc://*/ta/man/translate/figs-irony οἱ κακῶς ἔχοντες 1 Jesus is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “the ones having sickness have need of a physician” 2:17 lh4l rc://*/ta/man/translate/figs-ellipsis οἱ κακῶς ἔχοντες 1 If your language does not use an abstract noun for the idea of **sickness**, you could express the same idea in another way. Alternate translation: “the ones who are sick” @@ -287,7 +271,6 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 2:17 ca4e rc://*/ta/man/translate/figs-ellipsis ἀλλὰ ἁμαρτωλούς 1 Jesus is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “but I came to call sinners”\n 2:18 j1h2 rc://*/ta/man/translate/writing-newevent καὶ 1 Here, the word **And** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **And** untranslated. Alternate translation: “Later,” 2:18 y7bm rc://*/ta/man/translate/writing-background ἦσαν οἱ μαθηταὶ Ἰωάννου καὶ οἱ Φαρισαῖοι νηστεύοντες & καὶ 1 Here Mark introduces background information that will help readers understand what happens next. Use a natural form in your language for introducing background information. Alternate translation: “it happened that the disciples of John and the Pharisees were fasting. And”\n -2:18 zuo4 rc://*/ta/man/translate/translate-tense ἔρχονται καὶ λέγουσιν 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “they came and said” 2:18 z394 rc://*/ta/man/translate/writing-pronouns ἔρχονται 1 The pronoun **they** refers to some people who asked Jesus this question. If this is not clear for your readers, you could use a form that refers to people without identifying who they are. Alternate translation: “certain people come” 2:18 nywl rc://*/ta/man/translate/figs-infostructure διὰ τί οἱ μαθηταὶ Ἰωάννου καὶ οἱ μαθηταὶ τῶν Φαρισαίων νηστεύουσιν, οἱ δὲ σοὶ μαθηταὶ οὐ νηστεύουσιν 1 If it would be helpful in your language, you could turn this sentence into two sentences, one giving the reason for the question, and the other asking the question. Alternate translation: “The disciples of John and the disciples of the Pharisees fast. For what reason do your disciples not fast?” 2:19-20 l0f0 rc://*/ta/man/translate/figs-parables μὴ δύνανται οἱ υἱοὶ τοῦ νυμφῶνος ἐν ᾧ ὁ νυμφίος μετ’ αὐτῶν ἐστιν νηστεύειν? ὅσον χρόνον ἔχουσιν τὸν νυμφίον μετ’ αὐτῶν, οὐ δύνανται νηστεύειν & ἐλεύσονται δὲ ἡμέραι ὅταν ἀπαρθῇ ἀπ’ αὐτῶν ὁ νυμφίος, καὶ τότε νηστεύσουσιν ἐν ἐκείνῃ τῇ ἡμέρᾳ 1 To help the people who asked him the question understand why his disciples do not fast, Jesus offers a brief illustration. He wants them to think of him as if he were a **bridegroom** and of his disciples as if they were the **sons of the bridal chamber**. You should preserve the form of the parable, but if it would be helpful in your language, you could state explicitly that Jesus is like the **bridegroom**, and his disciples are like the the **sons of the bridal chamber**. Alternate translation: “The sons of the bridal chamber are not able to fast while the bridegroom is still with them, are they? As much time as they have the bridegroom with them, they are not able to fast. But days will come when the bridegroom will be taken away from them, and in those days, then they will fast. I am like the bridegroom, and my disciples are like the sons of the bridal chamber.” @@ -341,7 +324,6 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 3:2 vr25 rc://*/ta/man/translate/writing-pronouns παρετήρουν αὐτὸν & κατηγορήσωσιν 1 The pronouns **they** and **they** refer to the Pharisees who were there, as [3:6](../03/06.md) shows. If this is not clear for your readers, you could refer to them more directly. Alternate translation: “the Pharisees were watching him closely … they might accuse” 3:2 dw2w rc://*/ta/man/translate/figs-idiom τοῖς Σάββασιν 1 See how you translated this phrase in [2:23](../02/23.md). Alternate translation: “on a Sabbath day” or “during a Sabbath day” 3:2 q35x rc://*/ta/man/translate/figs-explicit κατηγορήσωσιν αὐτοῦ 1 Here Mark implies that they would **accuse** Jesus of breaking the Sabbath commandments. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “they might accuse him of wrongdoing” or “they might accuse him of breaking the law of Moses”\n -3:3 ie14 rc://*/ta/man/translate/translate-tense λέγει 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “he said” 3:3 pi5h rc://*/ta/man/translate/translate-unknown τῷ τὴν χεῖρα ἔχοντι ξηράν 1 See how you expressed this idea in [3:1](../03/01.md). Alternate translation: “having the shriveled hand” or “whose hand was atrophied” 3:3 nm6w rc://*/ta/man/translate/figs-explicit ἔγειρε εἰς τὸ μέσον 1 Here, the implication is that Jesus wanted this man to stand where everyone could see him. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “Stand up where everyone can see you” 3:4 dujn rc://*/ta/man/translate/writing-pronouns αὐτοῖς & οἱ 1 Just as in [3:2](../03/02.md), the pronouns **them** and **they** refer to the Pharisees who were there, as [3:6](../03/06.md) shows. If this is not clear for your readers, you could refer to them more directly. Alternate translation: “to the Pharisees … they” @@ -355,7 +337,6 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 3:5 thek rc://*/ta/man/translate/figs-abstractnouns τῇ πωρώσει τῆς καρδίας αὐτῶν 1 If your language does not use an abstract noun for the idea of **hardness**, you could express the same idea in another way. Alternate translation: “how hard their heart was” 3:5 n4ep rc://*/ta/man/translate/figs-metaphor τῇ πωρώσει τῆς καρδίας αὐτῶν 1 Here, Jesus is speaking of the Pharisees’ **heart** as if it were characterized by **hardness**. He means that the Pharisees are stubborn and refuse to listen and learn. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “their stubbornness” or “their unwillingness to listen”\n 3:5 zr89 rc://*/ta/man/translate/grammar-collectivenouns τῆς καρδίας αὐτῶν 1 If it would not be natural in your language to speak as if a group of people had only one **heart**, you could use the plural form of that word in your translation. Alternate translation: “of their hearts”\n -3:5 wbjd rc://*/ta/man/translate/translate-tense λέγει 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “he said” 3:5 itqu rc://*/ta/man/translate/figs-imperative ἔκτεινον τὴν χεῖρα σου 1 This was not a command that the man was capable of obeying. Instead, this was a command that directly caused the man to be healed. If it would be helpful in your language, you could express that idea more explicitly. Alternate translation: “I heal you. Now stretch out your hand!” 3:5 c3qe rc://*/ta/man/translate/figs-activepassive ἀπεκατεστάθη ἡ χεὶρ αὐτοῦ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was Jesus. Alternate translation: “Jesus restored his hand” or “his hand became healthy” 3:6 nmkb rc://*/ta/man/translate/figs-go ἐξελθόντες 1 In a context such as this, your language might say “come” instead of **gone**. Alternate translation: “having come out” @@ -381,7 +362,6 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 3:12 w7to rc://*/ta/man/translate/figs-quotations αὐτοῖς, ἵνα μὴ αὐτὸν φανερὸν ποιήσωσιν 1 It may be more natural in your language to have a direct quotation here. Alternate translation: “them, ‘Do not make me known.’” 3:12 wypa rc://*/ta/man/translate/figs-explicit μὴ αὐτὸν φανερὸν ποιήσωσιν 1 Here, the phrase **make him known** refers to telling people who Jesus was. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “they might not say who he was” or “they might not speak about him” 3:13 zq1l rc://*/ta/man/translate/writing-newevent καὶ 1 Here, the word **And** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **And** untranslated. Alternate translation: “After that,” -3:13 njw3 rc://*/ta/man/translate/translate-tense ἀναβαίνει & προσκαλεῖται 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “he went up … summoned” 3:13 dfy5 rc://*/ta/man/translate/figs-go ἀναβαίνει 1 In a context such as this, your language might say “comes” instead of **goes**. Alternate translation: “he comes up” 3:13 fatx rc://*/ta/man/translate/figs-extrainfo τὸ ὄρος 1 Mark does not clarify what **mountain** this is or how high up it is. If possible, use a general word for a hill or small mountain without indicating one particular place. Alternate translation: “a high place” or “a small mountain” 3:14 vjl5 rc://*/ta/man/translate/figs-nominaladj δώδεκα 1 Mark is using the number **12** as a noun to mean 12 men. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “12 people” @@ -399,7 +379,6 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 3:18 tgmg rc://*/ta/man/translate/translate-transliterate τὸν Καναναῖον 1 **Cananaios** is a word borrowed from Aramaic that describes someone as a “zealot,” that is, someone who is very zealous about something. You will need to decide if you will also borrow this word into your language or if you will translate the meaning. If you borrow the word, you could spell it the way it sounds in your language and then put the translation in a footnote. If you translate the word’s meaning, **Cananaios** could be: (1) a title that indicates that this man was part of the group of people who wanted to free the Jewish people from Roman rule. Alternate translation: “the Patriot” (2) a description that indicates that this man was zealous for God to be honored. Alternate translation: “the Passionate One” 3:19 r3zs rc://*/ta/man/translate/writing-background ὃς καὶ παρέδωκεν αὐτόν 1 Mark writes **who also handed him over** to provide some extra information about what Judas did to Jesus later. Use a natural way in your language for introducing background information. Alternate translation: “who would later also hand him over” 3:20 d9uy rc://*/ta/man/translate/writing-newevent καὶ 1 Here, the word **And** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **And** untranslated. Alternate translation: “After that,” -3:20 lfqz rc://*/ta/man/translate/translate-tense ἔρχεται & συνέρχεται 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “he came … came together” 3:20 qy7g rc://*/ta/man/translate/figs-synecdoche ἔρχεται 1 Mark is referring to Jesus to represent both Jesus and his disciples, who traveled with Jesus. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “he, along with his disciples, comes” 3:20 whej rc://*/ta/man/translate/figs-go ἔρχεται 1 In a context such as this, your language might say “goes” instead of **comes**. Alternate translation: “he goes” 3:20 jxr5 rc://*/ta/man/translate/figs-explicit οἶκον 1 This is probably the same **house** that Mark mentioned in [2:1](../02/01.md). See how you expressed the idea there. Alternate translation: “Simon and Andrew’s house” or “his house” @@ -461,19 +440,15 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 3:31 c8oa rc://*/ta/man/translate/grammar-connect-words-phrases καὶ 1 Here, the word **And** introduces the next thing that happened. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **And** untranslated. Alternate translation: “After that,” 3:31 gef8 rc://*/ta/man/translate/translate-kinship οἱ ἀδελφοὶ αὐτοῦ 1 These were Jesus' younger **brothers**. They were sons of Mary and Joseph. Since the Father of Jesus was God, and their father was Joseph, they were actually his half-brothers. That detail is not normally translated, but if your language has a specific word for “younger brother,” you could use it here.\n 3:31 xxfh rc://*/ta/man/translate/figs-go ἔρχονται 1 In a context such as this, your language might say “go” instead of **come**. Alternate translation: “go” -3:31 ci25 rc://*/ta/man/translate/translate-tense ἔρχονται 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “came” 3:31 d6w3 rc://*/ta/man/translate/figs-explicit ἔξω στήκοντες 1 Here Mark implies that they are **standing outside** the house that Jesus is in, most likely the house mentioned in [3:20](../03/20.md). If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “standing outside the house” or “standing outside the place where Jesus was teaching” 3:31 pu1s rc://*/ta/man/translate/figs-explicit ἀπέστειλαν πρὸς αὐτὸν καλοῦντες αὐτόν 1 Here Mark means that Jesus’ mother and brothers sent a person to Jesus to ask him to come out and meet them. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “they sent a messenger to him to summon him” or “they had someone go in and tell him to come out” 3:32 n20m rc://*/ta/man/translate/figs-quotations λέγουσιν αὐτῷ, ἰδοὺ, ἡ μήτηρ σου καὶ οἱ ἀδελφοί σου, ἔξω ζητοῦσίν σε 1 It may be more natural in your language to have a direct quotation here. Alternate translation: “they say to him that his mother and his mothers were seeking him outside” -3:32 yvek rc://*/ta/man/translate/translate-tense λέγουσιν 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “they said” 3:32 dkbm rc://*/ta/man/translate/figs-exclamations ἰδοὺ 1 Here, the word **Behold** is intended to draw the attention of Jesus and to ask him to listen carefully. If it would be helpful in your language, you could express **Behold** with a word or phrase that asks someone to listen or pay attention. Alternate translation: “Listen” or “Excuse me” 3:32 tivd rc://*/ta/man/translate/translate-kinship οἱ ἀδελφοί σου 1 See how you translated **brothers** in [3:31](../03/31.md). 3:32 kucs rc://*/ta/man/translate/translate-textvariants οἱ ἀδελφοί σου 1 Many ancient manuscripts read **your brothers**. The ULT follows that reading. Other ancient manuscripts read “your brothers and your sisters.” If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. 3:32 lbfz ἔξω ζητοῦσίν σε 1 Alternate translation: “want to see you outside” or “are outside, and they want to talk with you” -3:33 hkij rc://*/ta/man/translate/translate-tense λέγει 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “he said” 3:33 qe8c rc://*/ta/man/translate/figs-rquestion τίς ἐστιν ἡ μήτηρ μου, καὶ οἱ ἀδελφοί μου? 1 Jesus is using the question form to teach his audience about whom he considers to be part of his family. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Since Jesus answers the question in [3:34–35](../03/34.md), you should not include an implied answer here. Alternate translation: “I will inform you about whom I call my mother and my brothers.” or “Let me tell you whom I love as if they were my mother or my brothers.” 3:33 j6u0 rc://*/ta/man/translate/translate-kinship οἱ ἀδελφοί μου 1 See how you translated **brothers** in [3:31](../03/31.md). -3:34 ebj6 rc://*/ta/man/translate/translate-tense λέγει 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “he said” 3:34 j305 rc://*/ta/man/translate/figs-explicit ἴδε, ἡ μήτηρ μου 1 Here, the word **Behold** indicates that the audience should look where Jesus looked. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “Consider these people to be my mother” or “These are my mother” 3:34 aw65 rc://*/ta/man/translate/figs-metaphor ἡ μήτηρ μου καὶ οἱ ἀδελφοί μου 1 Here Jesus speaks of **the ones sitting in a circle around him** as if they were his **mother** and **brothers**. He means that he considers them to be part of his family. If it would be helpful in your language, you could use simile form or state the meaning of the metaphor more explicitly. Alternate translation: “those whom I call my mother and my brothers” or “the people I love as if they were my mother and my brothers” 3:34 bouy rc://*/ta/man/translate/translate-kinship οἱ ἀδελφοί μου 1 See how you translated **brothers** in [3:31](../03/31.md). @@ -539,7 +514,6 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 4:12 p4fv rc://*/ta/man/translate/figs-metaphor βλέποντες, βλέπωσι & ἀκούοντες, ἀκούωσι 1 Here the author of the quotation repeats the words **look** and **hear** in order to emphasize that the people really do **look** and **hear**. If your language can repeat words for emphasis, it would be appropriate to use that construction here in your translation. Otherwise, you could express the emphasis in another way. Alternate translation: “They will certainly look … they will certainly hear” or “They will indeed look … they will indeed hear” 4:12 p9yr rc://*/ta/man/translate/figs-metaphor ἐπιστρέψωσιν 1 The author of the quotation is speaking of the people of Israel as if they had been traveling somewhere and had taken the wrong way and needed to **turn back** onto the right way. So, to **turn back** would be to start listening to and obeying God again. If it would be helpful in your language, you could use a comparable figure of speech or state the meaning plainly. Alternate translation: “they might start obeying God again” 4:12 g14p rc://*/ta/man/translate/figs-activepassive ἀφεθῇ αὐτοῖς 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was God. Alternate translation: “they might receive forgiveness” or “God might give them forgiveness” -4:13 qtuo rc://*/ta/man/translate/translate-tense λέγει 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “he said” 4:13 fs1v rc://*/ta/man/translate/figs-rquestion οὐκ οἴδατε τὴν παραβολὴν ταύτην, καὶ πῶς πάσας τὰς παραβολὰς γνώσεσθε? 1 Jesus is using the question form to rebuke and teach his disciples. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “You do not understand this parable. Because of that, you will not understand all the parables.” or “If you do not understand this parable, you cannot understand all the parables!” 4:14 m72p rc://*/ta/man/translate/figs-metaphor ὁ σπείρων τὸν λόγον σπείρει 1 Here Jesus speaks about what **the word** as if it were what the **sower sows** in the parable. If it would be helpful in your language, you could express the idea in simile form. Alternative translation: “what the sower sows is like the word” 4:14 xdaj rc://*/ta/man/translate/figs-explicit τὸν λόγον σπείρει 1 See how you translated “sow” in [4:4](../04/04.md). Alternate translation: “throws the word like seeds over the ground” or “scatters the word like seeds over the field” @@ -652,19 +626,15 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 4:33 kol8 rc://*/ta/man/translate/figs-explicit ἀκούειν 1 Here Mark uses the word **hear** to refer to both hearing and understanding. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “to realize what he meant” 4:34 oo4t rc://*/ta/man/translate/figs-doublenegatives χωρὶς & παραβολῆς οὐκ ἐλάλει αὐτοῖς 1 If it would be clearer in your language, you could use a positive expression to translate this double negative that consists of the negative word **not** and the negative preposition **without**. Alternate translation: “he was only speaking to them with a parable”\n 4:34 gp99 rc://*/ta/man/translate/figs-explicit πάντα 1 Here, the word **everything** refers to every parable that Jesus spoke to the people. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “every parable” -4:35 fzew rc://*/ta/man/translate/translate-tense λέγει 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “he said” 4:35 jz5x rc://*/ta/man/translate/figs-explicit εἰς τὸ πέραν 1 Here Jesus implies that he wants to go with the disciples **to the other side** of the Sea of Galilee. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “to the other side of the lake” or “to the opposite side of the Sea of Galilee” 4:36 y2y2 rc://*/ta/man/translate/figs-explicit παραλαμβάνουσιν αὐτὸν 1 Here Mark implies that they took Jesus across the Sea of Galilee. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “they take him across the lake with them” -4:36 lezj rc://*/ta/man/translate/translate-tense παραλαμβάνουσιν αὐτὸν 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “they took him with them” 4:36 iybd rc://*/ta/man/translate/figs-explicit ὡς ἦν ἐν τῷ πλοίῳ 1 Here Mark means that Jesus was already in the boat, so they could leave right away (see [4:1](../04/01.md)). If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “as he was already in the boat” or “using the boat he was sitting in” 4:36 z8gs rc://*/ta/man/translate/figs-explicit ἄλλα πλοῖα ἦν μετ’ αὐτοῦ 1 Here Mark implies that other people got into **boats** and sailed with Jesus and his disciples across the lake. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “many people got into other boats to sail with him” -4:37 nddy rc://*/ta/man/translate/translate-tense γίνεται 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “happened” 4:37 fmgz rc://*/ta/man/translate/figs-idiom ἐπέβαλλεν εἰς 1 When waves are **breaking into** a boat, they are high enough that they come over the side of the boat and splash water into it. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “were coming over the sides into” 4:37 oad8 rc://*/ta/man/translate/figs-activepassive ἤδη γεμίζεσθαι τὸ πλοῖον 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was the waves. Alternate translation: “the waves were already filling the boat” 4:38 cets rc://*/ta/man/translate/figs-rpronouns αὐτὸς ἦν 1 Mark uses the word **himself** to emphasize how significant it was that Jesus was **in the stern, sleeping**. Use a way that is natural in your language to indicate this significance. Alternate translation: “as for Jesus, he was” 4:38 uauq rc://*/ta/man/translate/translate-unknown τῇ πρύμνῃ 1 The word **stern** is a nautical term that means the back of a ship. If your language does not have a comparable nautical term, you could state the meaning plainly in your translation. Alternate translation: “the back end of the boat” 4:38 lwed rc://*/ta/man/translate/translate-unknown τὸ προσκεφάλαιον 1 A **cushion** is a soft object that person would lie or rest on. If your readers would not be familiar with this type of object, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “the sleeping pad” or “a soft surface” -4:38 hw93 rc://*/ta/man/translate/translate-tense ἐγείρουσιν αὐτὸν καὶ λέγουσιν 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “they woke him up and said” 4:38 b4xb rc://*/ta/man/translate/figs-rquestion οὐ μέλει σοι ὅτι ἀπολλύμεθα? 1 The disciples are using the question form to show Jesus that they are afraid and to convince him to do something to help them. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “it should be a concern to you that we are perishing.” or “it is clearly not a concern to you that we are perishing!” 4:38 viz2 rc://*/ta/man/translate/figs-abstractnouns οὐ μέλει σοι 1 If your language does not use an abstract noun for the idea of **concern**, you could express the same idea in another way. Alternate translation: “does it not concern you” 4:38 fu0n rc://*/ta/man/translate/figs-yousingular σοι 1 Because the disciples are speaking to Jesus, the word **you** here is singular. @@ -700,13 +670,11 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 5:6 w9zd rc://*/ta/man/translate/translate-symaction προσεκύνησεν αὐτῷ 1 In the Jesus’ culture, bowing down to a person was a way to honor a greater person. If it would be helpful in your language, you could refer to a similar action from your culture, or you could explain what bowing down means. Alternate translation: “prostrated himself before him” or “bowed down to him in respect” 5:7-8 ux6u rc://*/ta/man/translate/translate-versebridge καὶ κράξας φωνῇ μεγάλῃ λέγει, τί ἐμοὶ καὶ σοί Ἰησοῦ, Υἱὲ τοῦ Θεοῦ τοῦ Ὑψίστου? ὁρκίζω σε τὸν Θεόν, μή με βασανίσῃς & ἔλεγεν γὰρ αὐτῷ, ἔξελθε, τὸ πνεῦμα τὸ ἀκάθαρτον ἐκ τοῦ ἀνθρώπου 1 If it would be helpful to your readers, you could combine [5:7](../05/07.md) and [5:8](../05/08.md) into a verse bridge, as the UST does, in order to include the reason why the man cried out as he did before stating that the man cried out. Alternate translation: “And Jesus was saying to him, ‘Come out from the man, unclean spirit.’ So, crying out with a loud voice, he says, ‘What to me and to you, Jesus, Son of the Most High God? I make you swear by God, do not torment me.’” 5:7 x6qj rc://*/ta/man/translate/figs-idiom κράξας φωνῇ μεγάλῃ 1 Here, the phrase **crying out with a loud voice** means that the demon raised the volume of its voice. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “having yelled loudly” -5:7 zfo5 rc://*/ta/man/translate/translate-tense λέγει 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “he said” 5:7 ppu5 rc://*/ta/man/translate/figs-rquestion τί ἐμοὶ καὶ σοί Ἰησοῦ, Υἱὲ τοῦ Θεοῦ τοῦ Ὑψίστου? 1 The man, controlled by the demon, is using the question form to insist on something urgently. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “There is nothing to me and to you, Jesus, Son of the Most High God!” 5:7 fatr rc://*/ta/man/translate/figs-idiom τί ἐμοὶ καὶ σοί 1 Here, the question **What to me and to you** asks whether **you** and **me** have anything in common or have any reason to be together. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “What do you and I have in common” or “What reason do you have to get involved with me” 5:7 kd19 rc://*/ta/man/translate/guidelines-sonofgodprinciples Υἱὲ τοῦ Θεοῦ τοῦ Ὑψίστου 1 **Son of the Most High God** is an important title for Jesus that describes his relationship with God the Father. 5:7 urq0 rc://*/ta/man/translate/writing-oathformula ὁρκίζω σε τὸν Θεόν 1 Here the man, controlled by the demon, puts Jesus under oath, or makes him **swear by God** that he will not **torment** him. Use a natural way in your language to express an oath. Alternate translation: “I make you swear before God” or “I require that you solemnly promise God” 5:8 ahtn rc://*/ta/man/translate/grammar-connect-logic-result γὰρ 1 Here, the word **For** introduces a reason why the man, controlled by the demon, acted as he did. If it would be helpful in your language, you could use a word or phrase that introduces a reason or basis for an action, or you could leave **For** untranslated. Alternate translation: “He said that because” or “That was because” -5:9 j3h0 rc://*/ta/man/translate/translate-tense λέγει 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “he said” 5:9 h6ch rc://*/ta/man/translate/grammar-connect-logic-result Λεγιὼν ὄνομά μοι, ὅτι πολλοί ἐσμεν. 1 If it would be more natural in your language, you could reverse the order of these clauses, since the second clause gives the reason for the result that the first clause describes. Alternate translation: “We are many, so my name is Legion” 5:9 oa64 rc://*/ta/man/translate/translate-names Λεγιὼν 1 A **Legion** is the name of a group of about 6,000 soldiers. So, translate the word **Legion** with a word in your language that refers to a large number of soldiers. You could show that this was the name of the man by using the convention in your language for proper names. Alternate translation: “is Army” or “is Battalion” or “is Brigade” 5:9 pdyp rc://*/ta/man/translate/figs-explicit πολλοί ἐσμεν 1 Here the demon indicates that he is speaking for many demons who are together controlling the man. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “I and the other demons with me are many” @@ -730,7 +698,6 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 5:14 zser rc://*/ta/man/translate/figs-explicit εἰς τὴν πόλιν καὶ εἰς τοὺς ἀγρούς 1 Here, the **city** is most likely Gerasa, since Jesus got out of the boat near this town (see [5:1](../05/01.md)). If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “in the town of Gerasa and in the countryside around it” 5:14 hlen rc://*/ta/man/translate/writing-pronouns ἐξῆλθον 1 The pronoun **they** refers to the people who were living **in the city and in the countryside**. If this is not clear for your readers, you could refer to these people more directly. Alternate translation: “the people who lived in those places went out” 5:14 y60p rc://*/ta/man/translate/figs-go ἐξῆλθον 1 In a context such as this, your language might say “came” instead of **went**. Alternate translation: “they came out” -5:15 g25a rc://*/ta/man/translate/translate-tense ἔρχονται & θεωροῦσιν 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “they came … saw” 5:15 yghh rc://*/ta/man/translate/figs-go ἔρχονται 1 In a context such as this, your language might say “go” instead of **come**. Alternate translation: “they go” 5:15 g5j1 rc://*/ta/man/translate/figs-explicit τὸν δαιμονιζόμενον 1 Here Mark is referring to the man who had been **demon-possessed** until Jesus forced the demons out. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “the one who used to be demon-possessed” 5:15 jkqa rc://*/ta/man/translate/figs-activepassive τὸν δαιμονιζόμενον 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “the one whom the demons possessed” @@ -748,7 +715,6 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 5:18 pup5 rc://*/ta/man/translate/figs-quotations αὐτὸν & ἵνα μετ’ αὐτοῦ ᾖ 1 If it would be more natural in your language, you could express this as a direct quotation. Alternate translation: “him, ‘Please let me me be with you!’” 5:18 gbni rc://*/ta/man/translate/figs-idiom μετ’ αὐτοῦ ᾖ 1 Here Mark means that the man wanted to go wherever Jesus went, listen to what he said, and spend much time with him as a disciple. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “he might go with him” or “he might follow him” 5:19 m8oq rc://*/ta/man/translate/grammar-connect-words-phrases καὶ 1 Here, the word **And** introduces what Jesus said in contrast to what the man wanted him to say. If it would be helpful in your language, you could use a word or phrase that introduces this kind of contrast. Alternate translation: “But” -5:19 wssd rc://*/ta/man/translate/translate-tense λέγει 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “he said” 5:19 p7iq rc://*/ta/man/translate/figs-explicit τοὺς σούς 1 Here, the phrase translated **your {people}** could refer to: (1) the man’s family, relatives, and friends. Alternate translation: “the people you know” (2) just the man’s family. Alternate translation: “your family” 5:19 dxnp rc://*/ta/man/translate/figs-parallelism ὅσα ὁ Κύριός σοι πεποίηκεν, καὶ ἠλέησέν σε 1 The phrases **has done for you** and **had mercy on you** mean similar things. Jesus is using the two phrases together for emphasis. If it would be helpful to your readers, you could connect the phrases with a word other than **and** in order to show that the second phrase is repeating the first one, not saying something additional. Alternatively, you could combine the two phrases. Alternate translation: “as much as the Lord has done for you; yes, as much as he has had mercy on you” or “as much as the Lord has mercifully done for you” 5:19 h82t rc://*/ta/man/translate/figs-explicit ὁ Κύριός & πεποίηκεν 1 Here, the phrase **the Lord** could refer to: (1) God. Alternate translation: “God, the Lord, has done” (2) Jesus. Alternate translation: “I, the Lord, have done” @@ -762,10 +728,8 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 5:22 ilnk rc://*/ta/man/translate/figs-exclamations ἰδοὺ 1 Here, the word **behold** draws the attention of the audience and asks them to listen carefully. If it would be helpful in your language, you could express **behold** with a word or phrase that asks the audience to listen, or you could draw the audience’s attention in another way. Alternate translation: “picture this” or “suddenly” 5:22 s3xe rc://*/ta/man/translate/writing-participants ἔρχεται εἷς τῶν ἀρχισυναγώγων ὀνόματι Ἰάειρος 1 Here Mark introduces the synagogue ruler as a new character in the story. Use a natural form in your language for introducing a new character. Alternate translation: “a man comes. He was one of the synagogue rulers, Jairus by name” 5:22 v1dm rc://*/ta/man/translate/translate-names Ἰάειρος 1 The word **Jairus** is the name of a man. -5:22 ser7 rc://*/ta/man/translate/translate-tense ἔρχεται & πίπτει 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “came … he fell” 5:22 u1rx rc://*/ta/man/translate/figs-go ἔρχεται 1 In a context such as this, your language might say “goes” instead of **comes**. Alternate translation: “goes” 5:22 ueds rc://*/ta/man/translate/translate-symaction πίπτει πρὸς τοὺς πόδας αὐτοῦ 1 In Jesus’ culture, falling at someone’s feet was a position used to show respect and reverence. If it would be helpful in your language, you could use a comparable expression for a physical position used to show respect or worship, or you could explain what this action means. Alternate translation: “he throws himself on the ground” or “he falls at his feet to show respect” -5:23 xeuz rc://*/ta/man/translate/translate-tense παρακαλεῖ 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “he begged” 5:23 oku2 rc://*/ta/man/translate/figs-quotations λέγων 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “and he said” 5:23 x9qg rc://*/ta/man/translate/figs-euphemism ἐσχάτως ἔχει 1 Jairus is uses the phrase **has {her} last** to indicate that his daughter is about to die. This is a polite way of referring to something unpleasant. If it would be helpful in your language, use a different polite way of referring to this, or you could state the meaning plainly. Alternate translation: “is on her deathbed” or “will soon breath her last” or “will die soon” 5:23 jd27 rc://*/ta/man/translate/grammar-connect-logic-result ἵνα ἐλθὼν, ἐπιθῇς τὰς χεῖρας αὐτῇ 1 Here, the phrase **so that** introduces what Jairus wants Jesus to do in response to what Jairus has told him about his daughter. If it would be helpful in your language, you could use a different word or phrase that introduce a desired response to a situation. Alternate translation: “so I ask that you, coming, lay your hands on her” or “and so, coming, I wish that you will lay your hands on her” @@ -817,7 +781,6 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 5:34 sgvs rc://*/ta/man/translate/figs-abstractnouns ἀπὸ τῆς μάστιγός σου 1 If your language does not use an abstract noun for the idea of **affliction**, you could express the same idea in another way. Alternate translation: “from how you were afflicted” 5:35 n9nm rc://*/ta/man/translate/figs-explicit ἔτι αὐτοῦ λαλοῦντος 1 Here Mark implies that Jesus was **still** saying what Mark recorded in the previous verse. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “He still saying those things” or “He still speaking to the woman” 5:35 gyx6 rc://*/ta/man/translate/figs-go ἔρχονται 1 In a context such as this, your language might say “go” instead of **come**. Alternate translation: “they go” -5:35 ahf8 rc://*/ta/man/translate/translate-tense ἔρχονται 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “they came” 5:35 cxr4 rc://*/ta/man/translate/writing-pronouns ἔρχονται 1 The pronoun **they** refers to people who were at Jairus’ house. If this is not clear for your readers, you could refer to them more directly. Alternate translation: “people come” 5:35 sau6 rc://*/ta/man/translate/figs-metonymy ἀπὸ τοῦ ἀρχισυναγώγου 1 Here, **the synagogue ruler** represents the house of the synagogue ruler. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “from the synagogue ruler’s home” 5:35 iftj rc://*/ta/man/translate/writing-quotations λέγοντες 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “and they said” @@ -826,25 +789,20 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 5:36 r1jw παρακούσας 1 Here, the word translated **having overheard** could mean that Jesus: (1) listened in on the conversation between the messengers and Jairus. Alternate translation: “having listened in on” (2) ignored what the messengers told Jairus. Alternate translation: “having ignored” or “having disregarded” 5:36 edb0 rc://*/ta/man/translate/figs-metonymy τὸν λόγον λαλούμενον 1 Here, **word** represents what the messengers said using words. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “what they spoke” or “the news they brought” 5:36 wuej rc://*/ta/man/translate/figs-activepassive λαλούμενον 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was the people who came from Jairus’ house. Alternate translation: “that those people spoke” -5:36 p60b rc://*/ta/man/translate/translate-tense λέγει 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “said” 5:36 q8at rc://*/ta/man/translate/figs-explicit πίστευε 1 Here Jesus implies that Jairus, the **synagogue ruler**, should **believe** in Jesus, specifically that Jesus can help his daughter. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “believe in me” or “believe that I can save your daughter” 5:37 g616 rc://*/ta/man/translate/grammar-connect-exceptions οὐκ ἀφῆκεν οὐδένα μετ’ αὐτοῦ συνακολουθῆσαι, εἰ μὴ τὸν Πέτρον, καὶ Ἰάκωβον, καὶ Ἰωάννην τὸν ἀδελφὸν Ἰακώβου 1 If, in your language, it would appear that Mark was making a statement here and then contradicting it, you could reword this to avoid using an exception clause. Alternate translation: “he allowed only Peter and James and John the brother of James to accompany him” 5:37 kk98 rc://*/ta/man/translate/figs-explicit αὐτοῦ 1 Here Mark implies that Jairus, the synagogue ruler, went with Jesus as well. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “him and the synagogue ruler” or “him and Jairus” 5:37 pshl rc://*/ta/man/translate/translate-kinship τὸν ἀδελφὸν Ἰακώβου 1 Mark never says whether **James** or **John** was older, but he mentions **James** first, which could imply that he was the older brother. If you have to use a form that refers to an older or younger brother, you could state that **John** was younger. See how you expressed the idea in [1:19](../01/19.md). Alternate translation: “the younger brother of James” -5:38 nyix rc://*/ta/man/translate/translate-tense ἔρχονται & θεωρεῖ 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “he came … he saw” 5:38 nb2w rc://*/ta/man/translate/figs-explicit ἔρχονται 1 Here Mark implies that Peter, James, John, and Jairus were traveling with Jesus. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “they come” or “Jesus, Jairus, and the three disciples come” 5:38 pcgi rc://*/ta/man/translate/figs-go ἔρχονται 1 In a context such as this, your language might say “goes” instead of **comes**. Alternate translation: “he goes” 5:38 flu7 rc://*/ta/man/translate/figs-hendiadys θόρυβον, καὶ κλαίοντας καὶ ἀλαλάζοντας πολλά 1 This phrase expresses a single idea by using two terms connected with **and**. The phrase **weeping and much wailing** explains what actions created the **commotion**. If it would be helpful in your language, you could express this meaning with an equivalent phrase that does not use **and**. Alternate translation: “a commotion, including weeping and much wailing” or “a commotion caused by weeping and much wailing” 5:38 u8ze rc://*/ta/man/translate/figs-doublet κλαίοντας καὶ ἀλαλάζοντας πολλά 1 The terms **weeping** and **much wailing** mean similar things. Mark is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “very much mourning” or “a great deal of weeping” -5:39 y5kg rc://*/ta/man/translate/translate-tense λέγει 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “said” 5:39 atr1 rc://*/ta/man/translate/grammar-connect-logic-result τί θορυβεῖσθε καὶ κλαίετε? τὸ παιδίον οὐκ ἀπέθανεν, ἀλλὰ καθεύδει 1 If it would be more natural in your language, you could reverse the order of these sentences, since the second sentence gives the reason for the result that the first sentence describes. Alternate translation: “The child did not die but is sleeping. So, why are you being disturbed and weeping?” 5:39 a3ih rc://*/ta/man/translate/figs-rquestion τί θορυβεῖσθε καὶ κλαίετε? 1 Jesus is using the question form to rebuke the people who were at the house. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “Stop being disturbed and weeping.” or “This is not a time to be disturbed and weeping!” 5:39 p5ah rc://*/ta/man/translate/figs-activepassive θορυβεῖσθε 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “are you making a commotion” or “are you being noisy” 5:39 t35h rc://*/ta/man/translate/figs-yousingular θορυβεῖσθε 1 Because Jesus is speaking to many people in the house, the word **you** is plural. 5:39 dzrk rc://*/ta/man/translate/figs-explicit τὸ παιδίον 1 Here, the word **child** refers to a very young woman. Mark clarifies in [5:42](../05/42.md) that she was about 12 years old. Use a word or phrase in your language that refers to a girl who is about this age. Alternate translation: “The young girl”\n -5:40 w0f0 rc://*/ta/man/translate/translate-tense παραλαμβάνει & εἰσπορεύεται 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “took along … he entered” 5:40 g8k1 rc://*/ta/man/translate/figs-explicit τοὺς μετ’ αὐτοῦ 1 Here Mark is referring to the three disciples (Peter, James, and John) whom Jesus took with him (see [5:37](../05/37.md)). If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “the three disciples” -5:41 kkqw rc://*/ta/man/translate/translate-tense λέγει 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “he said” 5:41 hx3c rc://*/ta/man/translate/translate-transliterate ταλιθὰ, κοῦμ! ὅ ἐστιν μεθερμηνευόμενον τὸ κοράσιον, σοὶ λέγω ἔγειρε! 1 The phrase **Talitha, koum** is an Aramaic phrase. Mark spelled it out using Greek letters so his readers would know how it sounded, and then he explained what it meant: **Little girl, I say to you, arise**. In your translation you can spell it the way it sounds in your language and then explain its meaning. Alternate translation: “‘Talitha, koum!’ which is Aramaic for, ‘Little girl, I say to you, arise.’” 5:41 igcw rc://*/ta/man/translate/figs-activepassive ὅ ἐστιν μεθερμηνευόμενον 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “which we translate as,” 5:41 p3rp σοὶ λέγω 1 Jesus says this to emphasize what he is about to tell the **child**. Use a natural form in your language for emphasizing the importance of a statement. Alternate translation: “listen to this:” @@ -864,7 +822,6 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 6:1 lpci rc://*/ta/man/translate/figs-go ἐξῆλθεν & ἔρχεται 1 In a context such as this, your language might say “came” instead of **went** or “goes” instead of **comes**. Alternate translation: “he came out … goes” 6:1 jcu8 rc://*/ta/man/translate/figs-explicit ἐκεῖθεν 1 Here, the word **there** refers to the house of Jairus, the synagogue ruler. His house was in the town of Capernaum. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “from Jairus’ house” or “from Capernaum” 6:1 vf56 rc://*/ta/man/translate/figs-explicit τὴν πατρίδα αὐτοῦ 1 Here, the phrase **his hometown** refers to the town of Nazareth, where Jesus grew up. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “his hometown, Nazareth” -6:1 t7mm rc://*/ta/man/translate/translate-tense ἀκολουθοῦσιν 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “were following” 6:2 qu8w rc://*/ta/man/translate/figs-activepassive οἱ πολλοὶ ἀκούοντες ἐξεπλήσσοντο λέγοντες 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was Jesus and what he said and did. Alternate translation: “he astonished many of the ones hearing him, who were saying” or “what he said astonished many of the ones hearing him, who were saying” 6:2 uf10 rc://*/ta/man/translate/figs-explicit οἱ πολλοὶ ἀκούοντες 1 Here, the phrase translated **the many ones hearing him** could refer to: (1) the **many** people who were **hearing him**. In this case, all of the **many** people were astonished. Alternate translation: “all the many people hearing him” (2) **many** of the people who were **hearing him**. In this case, not all of the people were astonished. Alternate translation: “many of the ones hearing him” 6:2 xeh7 rc://*/ta/man/translate/writing-quotations λέγοντες 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “and they said” @@ -893,7 +850,6 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 6:6 h8f8 rc://*/ta/man/translate/figs-explicit τὰς κώμας 1 Here Mark is referring to **the villages** in a specific area. He probably means the area near Nazareth. If it would be helpful in your language, you could clarify that these villages are in a specific region. Alternate translation: “the villages of that region” 6:6 fs98 rc://*/ta/man/translate/figs-explicit τὰς κώμας, κύκλῳ 1 Here, the phrase **in a circle** indicates that Jesus went from village to village in the general pattern of a **circle**. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “the villages in a circular pattern” or “around the villages, one by one,” 6:7 tdsp rc://*/ta/man/translate/writing-newevent καὶ 1 Here, the word **And** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **And** untranslated. Alternate translation: “After that,” -6:7 kqa9 rc://*/ta/man/translate/translate-tense προσκαλεῖται 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “he called” 6:7 fd56 rc://*/ta/man/translate/figs-explicit ἤρξατο αὐτοὺς ἀποστέλλειν 1 Here, the phrase **began to send them out** indicates that Jesus prepared them for when he would **send them out**. The **Twelve** do not actually leave on their mission until [5:12](../05/12.md). If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “prepared to send them out” or “began to get them ready to send them out” 6:7 d6sx rc://*/ta/man/translate/figs-idiom δύο δύο 1 Here, the phrase **two by two** means that Jesus sent out **the Twelve** in six groups with **two** disciples in each group. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “in pairs” or “in sets of two” 6:7 ldbv rc://*/ta/man/translate/figs-abstractnouns ἐδίδου αὐτοῖς ἐξουσίαν τῶν πνευμάτων τῶν ἀκαθάρτων 1 If your language does not use an abstract noun for the idea of authority, you could express the same idea in another way. Alternate translation: “he was empowering them to control the unclean spirits” @@ -1001,10 +957,8 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 6:29 k77n rc://*/ta/man/translate/figs-go ἦλθον 1 In a context such as this, your language might say “went” instead of **came**. Alternate translation: “went” 6:30 u01i rc://*/ta/man/translate/writing-newevent καὶ 1 Here, the word **And** introduces the next major event in the story. This event continues the story about how Jesus sent the twelve apostles out to drive out demons and to preach (see [6:7–13](../06/07.md)). If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **And** untranslated. Make sure that it is clear that Mark is continuing the story from earlier in the chapter. Alternate translation: “Now to return to the story,” or “Now” 6:30 cq4u rc://*/ta/man/translate/figs-activepassive συνάγονται 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “gather together” or “assemble” -6:30 ixz3 rc://*/ta/man/translate/translate-tense συνάγονται 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “were gathered together” 6:30 v44x rc://*/ta/man/translate/figs-explicitinfo πάντα ὅσα ἐποίησαν καὶ ὅσα ἐδίδαξαν 1 The expression **everything, as much as they did and as much as they taught** contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. Alternate translation: “as much as they did and taught” 6:31 o97p rc://*/ta/man/translate/grammar-connect-logic-result καὶ λέγει αὐτοῖς, δεῦτε ὑμεῖς αὐτοὶ κατ’ ἰδίαν εἰς ἔρημον τόπον, καὶ ἀναπαύσασθε ὀλίγον & ἦσαν γὰρ οἱ ἐρχόμενοι καὶ οἱ ὑπάγοντες πολλοί, καὶ οὐδὲ φαγεῖν εὐκαίρουν 1 If it would be more natural in your language, you could reverse the order of these sentences, since the second sentence gives the reason for the result that the firs sentence describes. Alternate translation: “And the ones coming and the ones going were many, and they were not even having opportunity to eat. Therefore, he says to them, ‘You yourselves, come by yourselves to a desolate place and rest a little while.’” -6:31 vw04 rc://*/ta/man/translate/translate-tense λέγει 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “he said” 6:31 bpmv rc://*/ta/man/translate/figs-rpronouns ὑμεῖς αὐτοὶ 1 Jesus uses the word **yourselves** to emphasize that he wants the disciples to come with him. Use a way that is natural in your language to indicate this significance. Alternate translation: “As for you” 6:31 vu17 rc://*/ta/man/translate/figs-explicit οἱ ἐρχόμενοι καὶ οἱ ὑπάγοντες 1 Here Mark means that many people were visiting the place where Jesus and the disciples were. Many people were visiting and many others were leaving all the time. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “the people visiting that place and then leaving” or “the people who were there” 6:31 y7sq rc://*/ta/man/translate/figs-abstractnouns οὐδὲ φαγεῖν εὐκαίρουν 1 If your language does not use an abstract noun for the idea of **opportunity**, you could express the same idea in another way. Alternate translation: “they could not even find time to eat” or “they were so busy that they could not eat” @@ -1027,12 +981,10 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 6:36 ruhn rc://*/ta/man/translate/figs-imperative ἀπόλυσον αὐτούς 1 This is an imperative, but it communicates a polite request rather than a command. Use a form in your language that communicates a polite request. It may be helpful to add an expression such as “please” to make this clear. Alternate translation: “We ask that you send the them away” 6:36 essv rc://*/ta/man/translate/figs-merism τοὺς κύκλῳ ἀγροὺς καὶ κώμας 1 Here, Mark is referring to that whole region by naming its two primary parts, the **countryside** and the **villages**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the whole surrounding area” 6:37 cxcw rc://*/ta/man/translate/grammar-connect-logic-contrast δὲ 1 Here, the word **But** introduces what Jesus says in a contrast with what the disciples asked him to do. If it would be helpful in your language, you could use a word or phrase that introduces this kind of contrast, or you could leave **But** untranslated. Alternate translation: “However,” -6:37 odj6 rc://*/ta/man/translate/translate-tense λέγουσιν 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “they said” 6:37 cts5 rc://*/ta/man/translate/figs-rquestion ἀπελθόντες, ἀγοράσωμεν δηναρίων διακοσίων ἄρτους, καὶ δώσομεν αὐτοῖς φαγεῖν? 1 The disciples are using the question form to show that Jesus’ command is absurd or impossible. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “We cannot go away and buy 200 denarii of bread and give it to them to eat.” or “We could not go away and buy enough bread to give to them to eat even if we had 200 denarii!” 6:37 c65w rc://*/ta/man/translate/figs-possession δηναρίων διακοσίων ἄρτους 1 Here, the disciples are using the possessive form to describe **bread** that is worth **200 denarii**. If this is not clear in your language, you could express the idea in another way. Alternate translation: “bread worth 200 denarii” or “bread with 200 denarii” 6:37 hs21 rc://*/ta/man/translate/translate-bmoney δηναρίων διακοσίων 1 The word **denarii** refers to silver coins, each equivalent to about one day’s wage for a hired worker. You could try to express this amount in terms of current monetary values, but that might cause your Bible translation to become outdated and inaccurate, since those values can change over time. So instead you might state something more general or give the equivalent in wages. Alternate translation: “200 silver coins” or “200 days’ wages” 6:38 rw5z rc://*/ta/man/translate/grammar-connect-logic-contrast δὲ 1 Here, the word **But** introduces what Jesus says in a contrast with what the disciples just implied about how impossible it would be for them to feed everyone. If it would be helpful in your language, you could use a word or phrase that introduces this kind of contrast, or you could leave **But** untranslated. Alternate translation: “However,” -6:38 si8l rc://*/ta/man/translate/translate-tense λέγει & λέγουσιν 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “said … they said” 6:38 b90s rc://*/ta/man/translate/translate-unknown ἄρτους 1 The word **loaves** refers to loaves of bread, which are lumps of flour dough that a person has shaped and baked. If your readers would not be familiar with this type of bread, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “large chunks of bread” 6:38 n83x rc://*/ta/man/translate/figs-explicit ὑπάγετε, ἴδετε 1 Here Jesus commands to the disciples to **Go** to where they kept their food and **See** how much they have. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “Check your supplies and note what you have” or “Go to where you keep your food and see what is there” 6:38 ssyv rc://*/ta/man/translate/figs-explicit γνόντες 1 Here Mark implies that they knew how many loaves of bread they had. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “having known how many loaves they had” @@ -1053,9 +1005,9 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 6:41 q3mn rc://*/ta/man/translate/figs-nominaladj πᾶσιν 1 Mark is using the adjective **all** as a noun to mean all the people who were there. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “among all of them” 6:42 szop rc://*/ta/man/translate/writing-pronouns ἔφαγον πάντες 1 The pronoun **they** in the phrase **they all ate** refers to the crowds who were there. If this is not clear for your readers, you could refer to these people more directly. Alternate translation: “the crowds all ate” or “all the groups of people ate” 6:42 wi2u rc://*/ta/man/translate/figs-activepassive καὶ ἐχορτάσθησαν 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your languages. Alternative translation: “until they were full” -6:43 rw83 rc://*/ta/man/translate/figs-explicit κλάσματα δώδεκα κοφίνων πληρώματα, καὶ ἀπὸ τῶν ἰχθύων 1 Here Mark means that they filled the baskets with the leftovers from the meal, including **broken pieces** of bread and pieces **from the fish**. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “the broken pieces of bread and parts of fish, the fullness of 12 baskets” or “the leftover pieces of bread and fish, the fullness of 12 baskets” -6:43 bsvq rc://*/ta/man/translate/figs-possession δώδεκα κοφίνων πληρώματα 1 Here, Mark is using the possessive form to describe **fullness** that consisted of **baskets** that were stuffed with **broken pieces**. If this is not clear in your language, you could express the idea in another way. Alternate translation: “enough to fill 12 baskets” or “which filled up 12 baskets” -6:43 bjou rc://*/ta/man/translate/figs-abstractnouns δώδεκα κοφίνων πληρώματα 1 If your language does not use an abstract noun for the idea of **fullness**, you could express the same idea in another way. Alternate translation: “12 baskets full” +6:43 rw83 rc://*/ta/man/translate/figs-explicit κλάσματα δώδεκα κοφίνων πληρώματα, καὶ ἀπὸ τῶν ἰχθύων 1 Here Mark means that they filled the baskets with the leftovers from the meal, including **broken pieces** of bread and pieces **from the fish**. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “the broken pieces of bread and parts of fish, the fillings of 12 baskets” or “the leftover pieces of bread and fish, the fillings of 12 baskets” +6:43 bsvq rc://*/ta/man/translate/figs-possession δώδεκα κοφίνων πληρώματα 1 Here, Mark is using the possessive form to describe **fillings** that consisted of **baskets** that were stuffed with **broken pieces**. If this is not clear in your language, you could express the idea in another way. Alternate translation: “enough to fill 12 baskets” or “which filled up 12 baskets” +6:43 bjou rc://*/ta/man/translate/figs-abstractnouns δώδεκα κοφίνων πληρώματα 1 If your language does not use an abstract noun for the idea of **fillings**, you could express the same idea in another way. Alternate translation: “12 baskets full” 6:43 u5ha rc://*/ta/man/translate/translate-unknown δώδεκα κοφίνων 1 The word **baskets** refers to large circular containers that store food or other items. If your readers would not be familiar with this type of container, you could use the name of something similar in your area, or you could use a more general term. Alternate translation: “of 12 boxes” or “of 12 containers” 6:44 deov rc://*/ta/man/translate/writing-background καὶ 1 Mark uses the word **And** to introduce background information that helps the readers understand how amazing what Jesus did was. The word does not introduce another event in the story. Use a natural form in your language for introducing background information. Alternate translation: “As for how many people were there,” or “In the end,” 6:44 v4m3 rc://*/ta/man/translate/translate-unknown τοὺς ἄρτους 1 See how you translated **loaves** in [6:38](../06/38.md). Alternate translation: “the large chunks of bread” @@ -1064,7 +1016,6 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 6:45 s6yp rc://*/ta/man/translate/writing-newevent καὶ εὐθὺς 1 Here, the phrase **And immediately** introduces the next major event in the story. Mark implies that this event began soon after the event he just finished narrating. If it would be helpful in your language, you could use a word or phrase that introduces the next event. Alternate translation: “Soon after that,” 6:45 o3wl rc://*/ta/man/translate/figs-explicit εἰς τὸ πέραν 1 Here Mark implies that the disciples are sailing **to the other side** of the Sea of Galilee. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “to the other side of the lake” or “across the sea to the opposite side” 6:45 y3ve rc://*/ta/man/translate/translate-names Βηθσαϊδάν 1 The word **Bethsaida** is the name of a town. It was located on the northern shore of the Sea of Galilee. -6:45 f3zr rc://*/ta/man/translate/translate-tense ἀπολύει τὸν ὄχλον 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “sent the crowd away” 6:46 hedu rc://*/ta/man/translate/writing-pronouns αὐτοῖς 1 The pronoun **them** could refer to: (1) the crowd that had eaten the bread and fish. Alternate translation: “to the crowd” (2) the disciples. Alternate translation: “to the disciples” 6:46 fovx rc://*/ta/man/translate/figs-extrainfo τὸ ὄρος 1 Mark does not clarify what **mountain** this is or how high up it is. If possible, use a general word for a hill or small mountain without indicating one particular place. Alternate translation: “a high place” or “a small mountain” 6:47 ff7u rc://*/ta/man/translate/figs-explicit ὀψίας γενομένης 1 Mark indicated that it was late in the day earlier in the story (see [6:35](../06/35.md)). Here, he uses a similar phrase but implies that it was later on in the evening. If it would be helpful in your language, you could use a word or phrase that describes a time later than the time described in [6:35](../06/35.md). Alternate translation: “when it was even later in the evening” or “further into the evening”\n @@ -1076,7 +1027,6 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 6:48 k087 rc://*/ta/man/translate/figs-explicit ἦν & ὁ ἄνεμος ἐναντίος αὐτοῖς 1 When**wind** is **against** people in a boat, that means that it is blowing directly opposite to the direction in which the boat is traveling. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “the wind was opposite to the direction they were sailing” or “the wind was blowing directly against them” 6:48 g7ka rc://*/ta/man/translate/translate-unknown περὶ τετάρτην φυλακὴν τῆς νυκτὸς 1 Here, the phrase **about the fourth watch of the night** refers to the period of time between 3:00 AM and 6:00 AM. If it would be helpful in your language, you could use a comparable phrase that refers to this period of time. Alternate translation: “in the last part of the night” or “shortly before dawn” 6:48 nbw8 rc://*/ta/man/translate/figs-go ἔρχεται 1 In a context such as this, your language might say “goes” instead of **comes**. Alternate translation: “he goes” -6:48 sjv5 rc://*/ta/man/translate/translate-tense ἔρχεται 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “he came” 6:48 wpbk rc://*/ta/man/translate/figs-explicit περιπατῶν ἐπὶ τῆς θαλάσσης 1 Here Mark means that Jesus was miraculously **walking** on the surface of **the sea**. He did not sink into the water. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “walking on the surface of the sea” or “miraculously walking on top of the sea” 6:48 b0vo rc://*/ta/man/translate/figs-explicit ἤθελεν παρελθεῖν αὐτούς 1 Here, the clause **he was wishing to pass by them** could indicate that: (1) Jesus intended to walk past them. Alternate translation: “he intended to pass them by” (2) it looked like Jesus was going to walk past them. Alternate translation: “he was about to pass by them” or “it looked like he was going to pass by them” 6:49-50 pi8v rc://*/ta/man/translate/translate-versebridge οἱ, δὲ ἰδόντες αὐτὸν ἐπὶ τῆς θαλάσσης περιπατοῦντα, ἔδοξαν ὅτι φάντασμά ἐστιν, καὶ ἀνέκραξαν & πάντες γὰρ αὐτὸν εἶδον, καὶ ἐταράχθησαν & ὁ δὲ εὐθὺς ἐλάλησεν μετ’ αὐτῶν, καὶ λέγει αὐτοῖς, θαρσεῖτε, ἐγώ εἰμι; μὴ φοβεῖσθε 1 If it would be helpful to your readers, you could combine [6:49](../06/49.md) and [6:50](../06/50.md) into a verse bridge, as the UST does, in order to give all the reasons why the disciples **cried out** before stating that they **cried out**. Alternate translation: “But they, having seen him walking on the sea, thought that he is a ghost. In fact, they all saw him and were troubled. So, they cried out. But immediately he spoke with them and says to them, ‘Take courage! It is I! Do not be afraid!’” @@ -1087,7 +1037,6 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 6:50 lr8l rc://*/ta/man/translate/grammar-connect-logic-result γὰρ 1 Here, the word **For** introduces a reason why the disciples cried out (see [6:49](../06/49.md)). If it would be helpful in your language, you could use a word or phrase that introduces a reason or basis for an action, or you could leave **For** untranslated. Alternate translation: “because” or “which they did because” 6:50 xph7 rc://*/ta/man/translate/figs-activepassive ἐταράχθησαν 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “were very nervous” or “were very anxious” 6:50 st68 rc://*/ta/man/translate/figs-explicitinfo ἐλάλησεν μετ’ αὐτῶν, καὶ λέγει αὐτοῖς 1 The expression **spoke with them and says to them** contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. Alternate translation: “says to them” or “spoke to them” -6:50 nue5 rc://*/ta/man/translate/translate-tense λέγει 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “he said” 6:50 et5c rc://*/ta/man/translate/figs-abstractnouns θαρσεῖτε 1 If your language does not use an abstract noun for the idea of **courage**, you could express the same idea in another way. Alternate translation: “Be courageous” 6:51 vfo6 rc://*/ta/man/translate/figs-explicitinfo λείαν ἐν ἑαυτοῖς ἐξίσταντο 1 The expression **they were very amazed within themselves** contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. Alternate translation: “they were very amazed” 6:51 s26w rc://*/ta/man/translate/figs-activepassive λείαν & ἐξίσταντο 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “they marveled very much” @@ -1123,9 +1072,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 7:1 e2ma rc://*/ta/man/translate/figs-explicit συνάγονται πρὸς αὐτὸν οἱ Φαρισαῖοι καί τινες τῶν γραμματέων, ἐλθόντες ἀπὸ Ἱεροσολύμων 1 Here Mark could be implying that: (1) both **the Pharisees** and **the scribes** came **from Jerusalem**. Alternate translation: “having come from Jerusalem, the Pharisees and some of the scribes are being gathered to him” (2) only **the scribes** came **from Jerusalem**. Alternate translation: “the Pharisees and some of the scribes who came from Jerusalem are being gathered to him” 7:1 j32n rc://*/ta/man/translate/figs-go ἐλθόντες 1 In a context such as this, your language might say “gone” instead of **come**. Alternate translation: “having gone” 7:1 ye06 rc://*/ta/man/translate/figs-activepassive συνάγονται 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “are gathering” or “are coming together” -7:1 hpxv rc://*/ta/man/translate/translate-tense συνάγονται 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “were being gathered” 7:2 ea9k rc://*/ta/man/translate/figs-explicitinfo ἰδόντες τινὰς τῶν μαθητῶν αὐτοῦ ὅτι & ἐσθίουσιν 1 Here, the phrase **that they eat** refers directly back to the phrase **some of his disciples**. Mark expresses the idea in this way to introduce whom the Pharisees and scribes saw and then explain what they saw them doing. If referring to who were seen and then referring back to them with the phrase **that they eat** would be redundant in your language, you could omit the redundant information. Alternate translation: “having seen some of his disciples eating” -7:2 ldyw rc://*/ta/man/translate/translate-tense ἐσθίουσιν 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “they ate” 7:2 a7xf rc://*/ta/man/translate/figs-synecdoche ἐσθίουσιν τοὺς ἄρτους 1 The Pharisees and scribes are using **bread** to represent any food. If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: “they eat their meals” 7:2 tmyd rc://*/ta/man/translate/figs-explicit κοιναῖς χερσίν, τοῦτ’ ἔστιν ἀνίπτοις 1 Here Mark explains that **defiled hands** are hands that are **unwashed**. Consider how you might include an explanation like this. Alternate translation: “with unwashed hands, which are defiled” or “with defiled—that is to say, unwashed—hands” 7:3 mj6u rc://*/ta/man/translate/writing-background γὰρ 1 Here Mark introduces background information that will help readers understand why the Pharisees and scribes are interested in whether Jesus’ disciples wash their hands. Use a natural form in your language for introducing background information. Alternate translation: “that was important to them because” or “now you should know that” @@ -1145,7 +1092,6 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 7:4 x44f rc://*/ta/man/translate/translate-unknown χαλκίων 1 Here, the word translated as **copper vessels** refers to any household container made out of **copper** or copper alloys such as brass or bronze. If your readers would not be familiar with this type of container, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “metal serving dishes” or “bronze pots” 7:4 wa3j rc://*/ta/man/translate/translate-textvariants χαλκίων 1 Some ancient manuscripts do not include any other items after the **copper vessels**. The ULT follows that reading. Other ancient manuscripts add the phrase “and beds” after the words **copper vessels**. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. 7:5 tn2w rc://*/ta/man/translate/figs-infostructure καὶ ἐπερωτῶσιν αὐτὸν οἱ Φαρισαῖοι καὶ οἱ γραμματεῖς 1 Make sure that your translation fits with how you chose to express the relationship between this verse, the explanatory information in verses 3–4, and the statement in verse 2. See the note at the beginning of this chapter on verses 1–2. -7:5 a67u rc://*/ta/man/translate/translate-tense ἐπερωτῶσιν 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “asked” 7:5 et51 rc://*/ta/man/translate/figs-rquestion διὰ τί οὐ περιπατοῦσιν οἱ μαθηταί σου κατὰ τὴν παράδοσιν τῶν πρεσβυτέρων, ἀλλὰ κοιναῖς χερσὶν ἐσθίουσιν τὸν ἄρτον? 1 The Pharisees and the scribes are using the question form to rebuke Jesus for what his disciples are doing. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “Your disciples should walk according to the tradition of the elders, and they should not eat bread with unwashed hands.” or “We are shocked that your disciples do not walk according to the tradition of the elders, instead eating bread with unwashed hands!” 7:5 hts4 rc://*/ta/man/translate/figs-metaphor οὐ περιπατοῦσιν οἱ μαθηταί σου κατὰ τὴν παράδοσιν τῶν πρεσβυτέρων 1 Here the Pharisees and the scribes speak of behavior in life as if it were walking. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “do your disciples not behave according to the tradition of the elders” or “do your disciples not live according to the tradition of the elders” 7:5 wtli rc://*/ta/man/translate/figs-yousingular σου 1 Because the Pharisees and the scribes are talking to Jesus, the word **your** is singular. @@ -1211,7 +1157,6 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 7:17 cfzl rc://*/ta/man/translate/figs-synecdoche εἰσῆλθεν 1 Mark is referring to Jesus to represent both Jesus and his disciples, who traveled with Jesus. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “he, along with his disciples, entered” 7:17 l7d7 rc://*/ta/man/translate/figs-explicit ἀπὸ τοῦ ὄχλου 1 Here Mark implies that when Jesus **entered into a house**, he was avoiding or getting away from **the crowd**. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “where they were not with the crowd” or “to avoid the crowd” 7:17 vkui rc://*/ta/man/translate/figs-explicitinfo τὴν παραβολήν 1 Here the disciples ask Jesus to explain **the parable** about things that go into and out of a person (see [7:15](../07/15.md)). Alternate translation: “the parable about what goes into a person” -7:18 nfmp rc://*/ta/man/translate/translate-tense λέγει 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “he said” 7:18 z8w1 rc://*/ta/man/translate/figs-rquestion οὕτως καὶ ὑμεῖς ἀσύνετοί ἐστε? 1 Jesus is using the question form to rebuke the disciples for how they still do not understand what he is saying. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “I can tell that you also are without understanding.” or “I am amazed that you also do not understand!” 7:18-19 txj7 rc://*/ta/man/translate/figs-rquestion οὐ νοεῖτε ὅτι πᾶν τὸ ἔξωθεν εἰσπορευόμενον εἰς τὸν ἄνθρωπον, οὐ δύναται αὐτὸν κοινῶσαι & ὅτι οὐκ εἰσπορεύεται αὐτοῦ εἰς τὴν καρδίαν, ἀλλ’ εἰς τὴν κοιλίαν, καὶ εἰς τὸν ἀφεδρῶνα ἐκπορεύεται? 1 Jesus is using the question form to remind his disciples about what happens to the food that people eat. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “You should already understand that everything that enters into the man from outside is not able to defile him, because it does not go into his heart, but into the stomach, and passes out into the latrine (making all foods clean).” or “You already know that everything that enters into the man from outside is not able to defile him, because it does not go into his heart, but into the stomach, and passes out into the latrine (making all foods clean)!” 7:18 yqve rc://*/ta/man/translate/figs-explicit πᾶν τὸ ἔξωθεν εἰσπορευόμενον εἰς τὸν ἄνθρωπον 1 Here Jesus is referring to food and drink, which are **outside** a person and enter **into the man**. If it would be helpful in your language, you could make that idea more explicit. See how you expressed the similar words in [7:15](../07/15.md). Alternate translation: “all food and drink, entering into him,” or “everything outside the man, being eaten by him,” @@ -1270,7 +1215,6 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 7:27 cjec rc://*/ta/man/translate/figs-explicit τοῖς κυναρίοις βαλεῖν 1 Here, Jesus implies that the bread is thrown **to the little dogs** so that they can eat it. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “to throw it to the little dogs for them to eat” 7:27 p3e5 rc://*/ta/man/translate/translate-unknown τοῖς κυναρίοις 1 Here, the phrase **little dogs** could describe: (1) domesticated animals that eat pests and can protect houses and families. You could use the name of a similar animal in your area or you could use a more general term. Alternate translation: “to the domesticated animals” or “to the guard animals” (2) scavenging animals that were generally considered unclean and dirty. You could use the name of a similar animal in your area or you could use a more general term. Alternate translation: “to the scavenging animals” or “to the dirty animals” 7:28 xgl7 rc://*/ta/man/translate/grammar-connect-logic-contrast δὲ 1 Here, the word **But** introduces what the woman says in contrast to what Jesus said. If it would be helpful in your language, you could use a word or phrase that introduces this kind of contrast, or you could leave **But** untranslated. Alternate translation: “However,” or “Yet” -7:28 x4nx rc://*/ta/man/translate/translate-tense λέγει 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “said” 7:28 k43f rc://*/ta/man/translate/figs-explicit ναί 1 Here, the woman uses the word **Yes** to indicate that she understands and agrees with Jesus. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “Yes, I agree” or “Yes, that is true” 7:28 ddof rc://*/ta/man/translate/grammar-connect-words-phrases καὶ 2 Here, the word **and** introduces the woman’s further explanation of what Jesus said about children and little dogs. If it would be helpful in your language, you could use a word or phrase that introduces an explanation, or you could leave **and** untranslated. Alternate translation: “but it is also true” or “yet even further,” 7:28 na7s rc://*/ta/man/translate/figs-parables τὰ κυνάρια ὑποκάτω τῆς τραπέζης ἐσθίουσιν ἀπὸ τῶν ψιχίων τῶν παιδίων 1 To ask Jesus to help her, the woman offers a story or illustration based on the parable that Jesus told in [7:27](../07/27.md). In the story, the **little dogs** represent non-Jewish people, and the **crumbs** represent the help that Jesus gives to people. If it would be helpful in your language, you could indicate that this is a story with a specific message, or you could explain what the parable means. Alternate translation: “here is a similar story: the little dogs under the table eat from the crumbs of the children” or “the little dogs under the table eat from the crumbs of the children. That is what helping me would be like” @@ -1290,14 +1234,12 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 7:31 cxa8 rc://*/ta/man/translate/translate-names Δεκαπόλεως 1 The word **Decapolis** is a name for a region to the southeast of Galilee. The name means “the Ten Towns.” See how you translated this name in [5:20](../05/20.md). 7:32 v23f rc://*/ta/man/translate/writing-participants φέρουσιν αὐτῷ κωφὸν καὶ μογιλάλον 1 Here Mark introduces a man who is **deaf and barely able to speak** as a new character in the story. Use a natural form in your language for introducing a new character. Alternate translation: “there was a man there who was deaf and barely able to speak. They bring him to Jesus” or “they bring to him a man. He was deaf and barely able to speak” 7:32 fa0c rc://*/ta/man/translate/writing-pronouns φέρουσιν & παρακαλοῦσιν 1 Here, the pronoun **they** refers to people in general. If it would be helpful in your language, you could use a word or phrase that refers generally to people. Alternate translation: “certain people bring … they beg” -7:32 c5y0 rc://*/ta/man/translate/translate-tense φέρουσιν & παρακαλοῦσιν 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “they brought … they begged” 7:32 m7xk rc://*/ta/man/translate/figs-quotations αὐτὸν ἵνα ἐπιθῇ αὐτῷ τὴν χεῖρα 1 It may be more natural in your language to have a direct quotation here. Alternate translation: “him, ‘Please lay your hand on him’” 7:32 jlj4 rc://*/ta/man/translate/figs-explicit ἐπιθῇ αὐτῷ τὴν χεῖρα 1 Here the people are implying that they want Jesus to **lay his hand on him** to heal the man. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “he would lay his hand on him and heal” or “he, by laying his hand on him, would heal him” 7:33 jdfn rc://*/ta/man/translate/figs-explicit ἔβαλεν τοὺς δακτύλους αὐτοῦ εἰς τὰ ὦτα αὐτοῦ 1 Here Mark implies that Jesus **put** one finger from one of his hands into one of the man’s **ears**, and he **put** one finger from the other hand into the man’s other ear. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “he put a finger in both of the man’s ears” 7:33 ld3f rc://*/ta/man/translate/figs-extrainfo πτύσας 1 Here Mark does not state where Jesus **spit**. He may have spit on the ground, on his own fingers, or on the man’s tongue. If possible, do not state where exactly Jesus spit. Alternate translation: “having spit saliva” 7:34 hu66 rc://*/ta/man/translate/translate-symaction ἀναβλέψας εἰς τὸν οὐρανὸν 1 In Jesus’ culture, most people thought that heaven was up above the earth. Looking up towards heaven was a common posture for someone who was praying. If it would be helpful in your language, you could refer to a common posture for prayer in your culture, or you could explain the meaning of this posture. Alternate translation: “having raised his arms in prayer” or “having looked up to heaven to pray” 7:34 iyxe rc://*/ta/man/translate/figs-extrainfo ἐστέναξεν 1 When Jesus **sighed**, it could indicate that he was praying deeply, that he felt compassion for the man, or that healing the man required much energy or power. If possible, use a general word or phrase that refers to someone breathing deeply in or out. Alternate translation: “he breathed deeply” or “he exhaled loudly” -7:34 jndd rc://*/ta/man/translate/translate-tense λέγει 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “said” 7:34 xh89 rc://*/ta/man/translate/figs-explicit ἐφφαθά, ὅ ἐστιν, διανοίχθητι 1 Here Mark provides an explanation of what **Ephphatha** means. Use a form that shows that Mark is explaining what Jesus said. Alternate translation: “‘Ephphatha!’—that is, ‘Be opened.’” or “‘Ephphatha!’ That is translated, ‘Be opened!’” 7:34 lbw4 rc://*/ta/man/translate/translate-transliterate ἐφφαθά 1 The word **Ephphatha** is an Aramaic word. Mark has spelled it out using Greek letters so his readers would know how it sounded. Since Mark states what this word means at the end of the verse, you also should spell it out the way it sounds in your language. 7:34 q6qk rc://*/ta/man/translate/figs-activepassive διανοίχθητι 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “Open” or “Become open” @@ -1318,7 +1260,6 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 8:1 rmd8 rc://*/ta/man/translate/writing-newevent ἐν ἐκείναις ταῖς ἡμέραις 1 Here, the phrase **In those days** introduces the next major event in the story. It does not indicate how soon after the previous event this new event occurred. If it would be helpful in your language, you could use a word or phrase that introduces the next event. Alternate translation: “Later during those days” or “During one of those days” 8:1 sn4p rc://*/ta/man/translate/figs-idiom ἐν ἐκείναις ταῖς ἡμέραις 1 Here, Mark uses the term **days** to refer to a particular period of time. If it would be helpful in your language, you could use a different word or phrase that identifies a particular period of time. Alternate translation: “During that time” 8:1 m327 rc://*/ta/man/translate/figs-explicit ἐν ἐκείναις ταῖς ἡμέραις 1 The phrase **those days** refers to the time period when Jesus in the region of the Decapolis, on the southeastern side of the Sea of Galilee. If it would be helpful in your language, you could state it more clearly. Alternate translation: “While Jesus was in the region of the Decapolis” -8:1 sgv6 rc://*/ta/man/translate/translate-tense λέγει 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “he said” 8:2 gsez rc://*/ta/man/translate/grammar-connect-logic-result σπλαγχνίζομαι ἐπὶ τὸν ὄχλον, ὅτι ἤδη ἡμέραι τρεῖς προσμένουσίν μοι, καὶ οὐκ ἔχουσιν τι φάγωσιν 1 If it would be more natural in your language, you could reverse the order of these clauses, since the second clause gives the reason for the result that the first clause describes. Alternate translation: “The crowd is remaining with me already three days and does not have anything that they might eat, so I have compassion on them” 8:2 drmz rc://*/ta/man/translate/figs-abstractnouns σπλαγχνίζομαι ἐπὶ 1 If your language does not use an abstract noun for the idea of **compassion**, you could express the same idea in another way. Alternate translation: “I sympathize with” 8:3 u3mu rc://*/ta/man/translate/figs-hypo ἐὰν ἀπολύσω αὐτοὺς νήστεις εἰς οἶκον αὐτῶν, ἐκλυθήσονται ἐν τῇ ὁδῷ 1 Here Jesus uses an imaginary situation to help explain what would happen if he sent the people **away to their home hungry**. Use a natural method in your language for introducing an imaginary situation. Alternate translation: “imagine that I were to send them away to their home hungry. In that case, they would faint on the way” @@ -1331,7 +1272,6 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 8:5 lcov rc://*/ta/man/translate/figs-quotations ἠρώτα αὐτούς, πόσους ἔχετε ἄρτους? οἱ δὲ εἶπαν, ἑπτά 1 It may be more natural in your language to have indirect quotations here. Alternate translation: “he asked them how many loaves they had. And they said that they had seven” 8:5 qm6y rc://*/ta/man/translate/translate-unknown ἄρτους 1 See how you translated **loaves** in [6:38](../06/38.md). Alternate translation: “large chunks of bread” 8:5 p7k1 rc://*/ta/man/translate/figs-ellipsis ἑπτά 1 The disciples are leaving out some of the words that a sentence would need in many languages to be complete. You could supply these words from earlier in the verse if it would be clearer in your language. Alternate translation: “We have seven loaves” -8:6 pk52 rc://*/ta/man/translate/translate-tense παραγγέλλει 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “he commanded” 8:6 x2jr rc://*/ta/man/translate/figs-quotations ἀναπεσεῖν ἐπὶ τῆς γῆς 1 In Jesus’ culture, people would usually **recline**, or lay on one side, when they were eating. If it would be helpful in your language, you could refer to the position in which people eat in your culture, or you could just refer to eating. Alternate translation: “to get ready to eat on the ground” 8:6 iwre rc://*/ta/man/translate/translate-unknown ἄρτους 1 See how you translated **loaves** in [6:38](../06/38.md). Alternate translation: “large chunks of bread” 8:6 sygx rc://*/ta/man/translate/figs-explicit ἔκλασεν καὶ ἐδίδου 1 Here Mark means that Jesus **broke** the loaves of bread in pieces so that they could be served to the crowds. This was a normal practice in his culture. If it would be helpful in your language, you could make that idea more explicit. See how you expressed the similar words in [6:41](../06/41.md). Alternate translation: “he divided the loaves into servings and was giving them” or “he broke the loaves into smaller pieces and was giving the pieces” @@ -1357,7 +1297,6 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 8:11 hb7t rc://*/ta/man/translate/grammar-connect-logic-goal πειράζοντες αὐτόν 1 Here, the word **testing** introduces the purpose for which the Pharisees came to Jesus and were seeking a sign from heaven. If it would be helpful in your language, you could use a word or phrase that introduces a purpose. Alternate translation: “in order to him” 8:12 sn5a ἀναστενάξας τῷ πνεύματι αὐτοῦ 1 When Jesus **sighed greatly**, it indicated that he was sad and upset about what the Pharisees had asked him to do. If it would be helpful in your language, you could refer to how people in your culture express sadness or frustration nonverbally, or you could explain the meaning of what Jesus did. Alternate translation: “having breathed out loudly” or “having shown that he was upset by sighing greatly” 8:12 s8xl rc://*/ta/man/translate/figs-metonymy τῷ πνεύματι αὐτοῦ 1 Here, the word **spirit** refers to the nonphysical part of people. Mark means that Jesus **sighed** inwardly, to himself. If it would be helpful in your language, you could use a comparable figure of speech or state the meaning plainly. Alternate translation: “in his heart” or “within himself” -8:12 uno5 rc://*/ta/man/translate/translate-tense λέγει 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “he said” 8:12 plu9 rc://*/ta/man/translate/figs-123person τί ἡ γενεὰ αὕτη ζητεῖ σημεῖον? ἀμὴν, λέγω ὑμῖν, εἰ δοθήσεται τῇ γενεᾷ ταύτῃ σημεῖον 1 Jesus is speaking about his audience in the third person instead of directly addressing them. If it would be helpful in your language, you could use the second person here instead. Alternate translation: “Why do you who are of this generation seek a sign? Truly I say to you, if a sign will be given to you who are of this generation …” 8:12 g4lz rc://*/ta/man/translate/figs-rquestion τί ἡ γενεὰ αὕτη ζητεῖ σημεῖον? 1 Jesus is using the question form to rebuke the Pharisees. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “This generation has no reason to seek a sign.” or “I am surprised that this generation seeks a sign!” 8:12 l335 rc://*/ta/man/translate/figs-metonymy ἡ γενεὰ αὕτη ζητεῖ & τῇ γενεᾷ ταύτῃ 1 Here, **generation** represents the people who are part of the **generation**, which means that they are adults who are currently alive. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “do today’s people seek … to today’s people” or “do the people of this generation seek … to the people of this generation” @@ -1382,7 +1321,6 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 8:16 uqra rc://*/ta/man/translate/figs-explicit ὅτι 1 Here, the word translated **that** could introduce: (1) what the disciples **were reasoning**. Alternate translation: “and saying that” (2) what the disciples think might be the reason for why Jesus said what he did about yeast. Alternate translation: “that Jesus had said that because” 8:16 kh1n rc://*/ta/man/translate/figs-metonymy ἄρτους οὐκ 1 See how you translated **bread** in [8:14](../08/14.md). Alternate translation: “nothing to eat” 8:16 zfw3 rc://*/ta/man/translate/figs-hyperbole ἄρτους οὐκ 1 Mark says **no** here as an overstatement for emphasis. The disciples do have one loaf of bread (see [8:14](../08/14.md)) If it would be helpful in your language, you could use a different way to express the emphasis. Alternate translation: “almost no bread” or “only one loaf of bread” -8:17 uoe5 rc://*/ta/man/translate/translate-tense λέγει 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “said” 8:17 hnh6 rc://*/ta/man/translate/figs-rquestion τί διαλογίζεσθε ὅτι ἄρτους οὐκ ἔχετε? οὔπω νοεῖτε, οὐδὲ συνίετε? πεπωρωμένην ἔχετε τὴν καρδίαν ὑμῶν? 1 Jesus is using the question form to rebuke the disciples. If you would not use the question form for this purpose in your language, you could translate these questions as statements or exclamations. Alternate translation: “It is wrong for you to be reasoning that you do not have bread. You do not yet perceive nor understand. Your hearts have become hardened.” or “Do not reason that you do not have bread! I am disappointed that you do not yet perceive nor understand! Your hearts have become hardened!” 8:17 dmt2 rc://*/ta/man/translate/figs-doublet οὔπω νοεῖτε, οὐδὲ συνίετε 1 The terms **perceive** and **understand** mean similar things. Jesus is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “Do you not yet know” or “Do you not yet perceive” 8:17 wf6j rc://*/ta/man/translate/figs-explicit οὔπω νοεῖτε, οὐδὲ συνίετε? 1 Here Jesus is implying that the disciples do not **perceive** or **understand** who Jesus is and what he can do. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “Do you not yet perceive who I am, nor understand what I can do” @@ -1400,22 +1338,19 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 8:19 t7ig rc://*/ta/man/translate/figs-nominaladj τοὺς πεντακισχιλίους 1 Jesus is using the number **5,000** as a noun to mean 5,000 people. Your language may use numbers in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “the 5,000 men” 8:19 xppw rc://*/ta/man/translate/figs-explicit κοφίνους κλασμάτων πλήρεις ἤρατε 1 Here Jesus means that the disciples filled the **baskets** with the leftovers from the meal, including **broken pieces** of bread. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “baskets full of broken pieces of bread did you collect” or “baskets full of leftover pieces of bread did you take up” 8:19 v6lj rc://*/ta/man/translate/translate-unknown κοφίνους 1 See how you translated **baskets** in [6:43](../06/43.md). Alternate translation: “boxes” or “containers” -8:19 zblz rc://*/ta/man/translate/translate-tense λέγουσιν 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “They said” 8:19 y0h5 rc://*/ta/man/translate/figs-ellipsis δώδεκα 1 The disciples are leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the verse if it would be clearer in your language. Alternate translation: “We took up 12 baskets full” 8:20 ji16 rc://*/ta/man/translate/figs-explicit ὅτε καὶ 1 Here Mark implies that Jesus is speaking again. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “Then he said, ‘And when” 8:20 gxwi rc://*/ta/man/translate/figs-ellipsis τοὺς ἑπτὰ εἰς τοὺς τετρακισχιλίους 1 Jesus is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from the previous verse if it would be clearer in your language. Alternate translation: “I broke the seven for the 4,000” 8:20 h45u rc://*/ta/man/translate/figs-nominaladj τοὺς ἑπτὰ 1 Jesus is using the number **seven** as a noun to mean seven loaves. Your language may use numbers in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “the seven loaves” 8:20 lip5 rc://*/ta/man/translate/figs-nominaladj τοὺς τετρακισχιλίους 1 Jesus is using the number **4,000** as a noun to mean 4,000 people. Your language may use numbers in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “the 4,000 individuals” -8:20 hzgx rc://*/ta/man/translate/figs-possession πόσων σπυρίδων πληρώματα κλασμάτων 1 Here, Jesus is using the possessive form to describe **fullness** that consisted of **baskets** that were stuffed with **broken pieces**. If this is not clear in your language, you could express the idea in another way. Alternate translation: “how many baskets containing broken pieces” or “how many baskets, each one filled with broken pieces,” -8:20 q3f6 rc://*/ta/man/translate/figs-abstractnouns πόσων σπυρίδων πληρώματα 1 If your language does not use an abstract noun for the idea of **fullness**, you could express the same idea in another way. Alternate translation: “how many baskets full” +8:20 hzgx rc://*/ta/man/translate/figs-possession πόσων σπυρίδων πληρώματα κλασμάτων 1 Here, Jesus is using the possessive form to describe **fillings** that consisted of **baskets** that were stuffed with **broken pieces**. If this is not clear in your language, you could express the idea in another way. Alternate translation: “how many baskets containing broken pieces” or “how many baskets, each one filled with broken pieces,” +8:20 q3f6 rc://*/ta/man/translate/figs-abstractnouns πόσων σπυρίδων πληρώματα 1 If your language does not use an abstract noun for the idea of **fillings**, you could express the same idea in another way. Alternate translation: “how many baskets full” 8:20 wvmn rc://*/ta/man/translate/translate-unknown σπυρίδων 1 See how you translated **baskets** in [8:8](../08/08.md). Alternate translation: “boxes” or “containers” 8:20 tdnl rc://*/ta/man/translate/figs-explicit κλασμάτων 1 Here Jesus is referring to **broken pieces** of bread. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “of broken pieces of bread” or “of broken pieces of leftover bread” -8:20 i5wc rc://*/ta/man/translate/translate-tense λέγουσιν 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “they said” 8:20 jfbq rc://*/ta/man/translate/figs-ellipsis ἑπτά 1 The disciples are leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the verse if it would be clearer in your language. Alternate translation: “We took up seven baskets full” 8:21 kh42 rc://*/ta/man/translate/figs-rquestion πῶς οὔπω συνίετε? 1 Jesus is using the question form to rebuke his disciples. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. See how you expressed the simialr rhetorical question in [8:17](../08/17.md). Alternate translation: “You should understand by now.” or “I am disappointed that you do not yet understand!” 8:21 kmt0 rc://*/ta/man/translate/figs-explicit πῶς οὔπω συνίετε? 1 Here Jesus is implying that the disciples do not **understand** who Jesus is and what he can do. If it would be helpful in your language, you could make that idea more explicit. See how you expressed the similar idea in [8:17](../08/17.md). Alternate translation: “How do you not yet understand who I am and what I can do” 8:22 q45u rc://*/ta/man/translate/writing-newevent καὶ 1 Here, the word **And** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **And** untranslated. Alternate translation: “Then” -8:22 h4pe rc://*/ta/man/translate/translate-tense ἔρχονται & φέρουσιν & παρακαλοῦσιν 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “they came … they brought … begged” 8:22 c92c rc://*/ta/man/translate/figs-go ἔρχονται 1 In a context such as this, your language might say “go” instead of **come**. Alternate translation: “they go” 8:22 mul4 rc://*/ta/man/translate/translate-names Βηθσαϊδάν 1 The word **Bethsaida** is the name of a town. It was located on the northern shore of the Sea of Galilee. See how you referred to this town in [6:45](../06/45.md). 8:22 t5ho rc://*/ta/man/translate/writing-pronouns φέρουσιν 1 Here, the pronoun **they** refers to people in general. If it would be helpful in your language, you could use a word or phrase that refers generally to people. Alternate translation: “certain people bring” or “some people bring” @@ -1447,7 +1382,6 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 8:28 v870 rc://*/ta/man/translate/figs-nominaladj ἄλλοι -1 The disciples are using the adjectives **others** and **others** as nouns to mean various groups of people. Your language may use adjectives in the same way. If not, you could translate these words with equivalent phrases. Alternate translation: “others among the people … others among the people” 8:28 vpwv rc://*/ta/man/translate/figs-explicit εἷς τῶν προφητῶν 1 Here the disciples are not excluding **John the Baptist** or **Elijah** from the group of the prophets. Instead, they are referring to the many other prophets that God had sent. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “another one of the prophets” 8:29 czb5 rc://*/ta/man/translate/figs-yousingular ὑμεῖς & σὺ 1 Because Jesus is speaking to the disciples, the word **you** in the phrase **who do you say** is plural. Because Peter is speaking to Jesus, the word **You** in the clause **You are the Christ** is singular. -8:29 h24a rc://*/ta/man/translate/translate-tense λέγει 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “said” 8:30 rgy8 rc://*/ta/man/translate/figs-quotations ἐπετίμησεν αὐτοῖς ἵνα μηδενὶ λέγωσιν περὶ αὐτοῦ 1 It may be more natural in your language to have a direct quotation here. Alternate translation: “he strongly warned them, ‘Tell no one about me’” 8:30 tcdq rc://*/ta/man/translate/figs-explicit περὶ αὐτοῦ 1 Here Mark implies that Jesus warned the disciples to **tell no one about** who he really was. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “that he was the Christ” or “about his true identity” 8:31 lvfh rc://*/ta/man/translate/figs-quotations αὐτοὺς ὅτι δεῖ τὸν Υἱὸν τοῦ Ἀνθρώπου πολλὰ παθεῖν, καὶ ἀποδοκιμασθῆναι ὑπὸ τῶν πρεσβυτέρων καὶ τῶν ἀρχιερέων καὶ τῶν γραμματέων, καὶ ἀποκτανθῆναι, καὶ μετὰ τρεῖς ἡμέρας ἀναστῆναι 1 It may be more natural in your language to have a direct quotation here. Alternate translation: “them, ‘It is necessary for the Son of Man to suffer many things and to be rejected by the elders and the chief priests and the scribes and to be killed and to rise up after three days’” @@ -1461,7 +1395,6 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 8:33 ri3w rc://*/ta/man/translate/grammar-connect-logic-contrast δὲ 1 Here, the word **But** introduces what Jesus did in contrast to what Peter wanted him to do. If it would be helpful in your language, you could use a word or phrase that introduces this kind of contrast, or you could leave **But** untranslated. Alternate translation: “However,” 8:33 ddeh rc://*/ta/man/translate/figs-explicit τοὺς μαθητὰς αὐτοῦ 1 Here Mark implies that Jesus **looked at** all the other **disciples**. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “the rest of his disciples” 8:33 bski rc://*/ta/man/translate/figs-hendiadys ἐπετίμησεν Πέτρῳ καὶ λέγει 1 This phrase expresses a single idea by using two words connected with **and**. The word **says** indicates how Jesus **rebuked Peter**. If it would be helpful in your language, you could express this meaning with an equivalent phrase that does not use **and**. Alternate translation: “rebuked Peter by saying” -8:33 jd6r rc://*/ta/man/translate/translate-tense λέγει 1 To call attention to a development in the story, Mark uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “said” 8:33 z6f1 rc://*/ta/man/translate/grammar-connect-logic-result ὕπαγε ὀπίσω μου, Σατανᾶ, ὅτι οὐ φρονεῖς τὰ τοῦ Θεοῦ, ἀλλὰ τὰ τῶν ἀνθρώπων 1 If it would be more natural in your language, you could reverse the order of these sentences, since the second sentence gives the reason for the result that the first sentence describes. Alternate translation: “You are not considering the things of God, but the things of men. So, get behind me, Satan!” 8:33 nu32 rc://*/ta/man/translate/figs-metaphor ὕπαγε ὀπίσω μου 1 Here Jesus speaks as if he wants Peter to **Get behind** him. He means that Peter should not rebuke him but should instead accept what Jesus says. If it would be helpful in your language, you could use a comparable figure of speech or state the meaning plainly. Alternate translation: “Do not stand in my way” or “Do not rebuke me”\n 8:33 ltyk rc://*/ta/man/translate/figs-yousingular ὕπαγε & οὐ φρονεῖς 1 Because Jesus is speaking to Peter, the command **Get** and the word **you** are singular. @@ -1503,266 +1436,483 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 8:38 fo9d rc://*/ta/man/translate/figs-explicit ὅταν ἔλθῃ 1 Here Jesus implies that he, **the Son of Man**, will come back to this world at some point in the future. He is also implying that he will leave this world before he comes back. If it would be helpful in your language, you could make some or all of those ideas more explicit. Alternate translation: “when he comes back to this world” or “when, after leaving this world, he comes back” 8:38 hpc4 rc://*/ta/man/translate/figs-abstractnouns ἐν τῇ δόξῃ τοῦ Πατρὸς αὐτοῦ, μετὰ τῶν ἀγγέλων τῶν ἁγίων 1 If your language does not use an abstract noun for the idea of **glory**, you could express the same idea in another way. Alternate translation: “with the holy angels in a way that his Father has made glorious” or “with the holy angels as one who is as great as his Father” 8:38 s5tm rc://*/ta/man/translate/guidelines-sonofgodprinciples τοῦ Πατρὸς αὐτοῦ 1 **Father** is an important title that describe the relationship between God the **Father** and Jesus his Son. -9:intro n92j 0 # Mark 9 General Notes\n\n## Special Concepts in this Chapter\n\n### “Transfigured”\n\nScripture often speaks of God’s glory as a great, brilliant light. When people see this light, they are afraid. Mark says in this chapter that Jesus’ clothing shone with this glorious light so that his followers could see that Jesus truly was God’s Son. At the same time, God told them that Jesus was his Son. (See: [[rc://*/tw/dict/bible/kt/glory]] and [[rc://*/tw/dict/bible/kt/fear]])\n\n## Important Figures of Speech in this Chapter\n\n### Hyperbole\n\nJesus said things that he did not expect his followers to understand literally. When he said, “If your hand causes you to stumble, cut it off” ([Mark 9:43](../mrk/09/43.md)), he was exaggerating so that his hearers would pay close attention to what he was saying and realize how important it is to avoid sin.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Elijah and Moses\n\nElijah and Moses suddenly appear to Jesus, James, John, and Peter, and then they disappear. All four of them saw Elijah and Moses, and because Elijah and Moses spoke with Jesus, the reader should understand that Elijah and Moses appeared physically.\n\n### “Son of Man”\n\nJesus refers to himself as the “Son of Man” in this chapter ([Mark 9:31](../mrk/09/31.md)). Your language may not allow people to speak of themselves as if they were speaking about someone else. (See: [[rc://*/tw/dict/bible/kt/sonofman]] and [[rc://*/ta/man/translate/figs-123person]])\n\n### Paradox\n\nA paradox is a true statement that appears to describe something impossible. Jesus uses a paradox when he says, “If anyone wants to be first, he must be last of all and servant of all” ([Mark 9:35](../mrk/09/35.md)). +9:intro n92j 0 # Mark 9 General Notes\n\n## Structure and Formatting\n\n3. Progress toward Jerusalem; Jesus repeatedly predicts his own death; the disciples misunderstand, and Jesus teaches them how difficult it will be to follow him (8:27–10:52)\n * Jesus is transfigured (9:1–8)\n * Jesus and the disciples discuss Elijah (9:9–13)\n * Jesus heals a demon-possessed boy (9:14–29)\n * Jesus predicts his suffering and death (9:30–32)\n * Jesus teaches about how his disciples should behave (9:33–50)\n\n## Special Concepts in this Chapter\n\n### “transfigured”\n\nIn [9:1–8](../09/01.md), Mark describes how Jesus was “transfigured.” This word indicates that Jesus looked very different to the disciples. Mark does not tell us all the ways in which Jesus looked different, but he does say that Jesus’ clothes became extremely white. What this means is that the disciples were able to see some of the glory and majesty that Jesus has as God’s Son. Make sure that your translation shows that Jesus looked great and glorious.\n\n### Elijah\n\nWhen Jesus was transfigured, the disciples saw Moses and Elijah talking with him. Later, they ask Jesus about Elijah. They refer specifically to what the scribes say about a prophecy in [Malachi 4:5–6](../mal/04/05.md), which indicates that God will send “Elijah” to prepare the way before God comes to judge his enemies and reward his people. Malachi is referring to a prophet who lived even earlier. This prophet, named Elijah, performed many miracles and spoke messages from God (see [1 Kings 17–19](../1ki/17/01.md) and [2 Kings 2:1–17](../2ki/02/01.md)). The disciples ask about whether this Elijah is supposed to come before the Messiah does. Jesus says that this is true, and he talks about this “Elijah” in a way that shows the disciples that John the Baptist was “Elijah.” He means that John fulfills the prophecy in Malachi that someone like the prophet Elijah will prepare the way before God comes to judge and reward people. If your readers would not know the prophecy in Malachi or the stories about the prophet Elijah, you may need to include some of this information in your translation or in a footnote. (See: [[rc://*/tw/dict/bible/names/elijah]])\n\n## Important Figures of Speech in this Chapter\n\n### Hyperbole\n\nIn [9:43–48](../09/43.md), Jesus commands his disciples to cut off or throw out body parts that cause them to sin. He uses this extreme example of resisting sin in order to show his disciples how serious sin really is. He does not mean that believers should always cut off body parts when they sin. Jesus intends his commands to be shocking, however, so you should preserve the extreme language. If it would be helpful in your language, you could use a form that indicates that Jesus’ commands are extreme language.\n\n### Stumbling\n\nIn [9:42–47](../09/42.md), Jesus discusses people and things that cause “stumbling”. He uses this term to refer to sinning. See the notes on these verses for translation options.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nMost of the forms of “you” in this chapter appear in conversations, and many of the conversations are with one person. Because of this, the majority of the forms of “you” in this chapter are singular. So, you should assume forms of “you” are singular unless a note specifies that the form is plural. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### The historic present\n\nTo call attention to a development in the story, Mark uses the present tense in past narration. In this chapter, the historic present occurs in verses 2, 5, 19, and 35. If it would not be natural to do that in your language, you could use the past tense in your translation. (See: [[rc://*/ta/man/translate/translate-tense]])\n\n### The allusion to Isaiah 66:24 in verse 48\n\nIn verse 48, Jesus uses words that are very similar to words in [Isaiah 66:24](../isa/66/24.md). However, Jesus does not introduce his words as a quotation. So, Jesus is not directly quoting from Isaiah, but he intended his audience to think of [Isaiah 66:24](../isa/66/24.md) when they heard what he said. If your readers would not think of [Isaiah 66:24](../isa/66/24.md), you could refer to it in a footnote.\n\n### Verses 44 and 46\n\nSome of the earliest manuscripts do not include anything for [9:44](../09/44.md) and [9:46](../09/46.md). Some early manuscripts and many later manuscripts include the following words in each verse: “where their worm does not end, and the fire is not quenched.” Since these words also appear in all of the manuscripts in [9:48](../09/48.md), it is likely that people who copied the manuscripts accidentally or intentionally added these words earlier as verses 44 and 46. Since the earliest manuscripts do not include these words, the ULT and UST include these words in brackets. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to omit these words. If it would be helpful, you could put the words in brackets or in a footnote. (See: [[rc://*/ta/man/translate/translate-textvariants]]) 9:1 q4b6 rc://*/ta/man/translate/writing-pronouns ἔλεγεν αὐτοῖς 1 Here, the pronoun **he** refers to Jesus. If it would be helpful in your language, you could state who **he** refers to in your translation. Alternate translation: “Jesus was saying to them” -9:1 ad4e ἀμὴν, λέγω ὑμῖν 1 See how you translated the statement **Truly, I say to you** in [3:28](../03/28.md). -9:1 xm40 rc://*/ta/man/translate/figs-yousingular ἀμὴν, λέγω ὑμῖν 1 Here, the pronoun **you** is plural, in the original language in which Mark wrote this Gospel, and **you** refers to everyone to whom Jesus is speaking. Your language may require you to mark this form. Alternate translation: “Truly, I say to all of you” -9:1 kg4x rc://*/ta/man/translate/figs-idiom οἵτινες οὐ μὴ γεύσωνται θανάτου 1 The phrase **taste death** is an idiom which means “to experience death.” If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning using plain language. Alternate translation: “who will certainly not die” -9:1 qloy rc://*/ta/man/translate/figs-abstractnouns οἵτινες οὐ μὴ γεύσωνται θανάτου 1 If your language does not use an abstract noun for the idea of **death**, you can express the idea behind the abstract noun **death** by using the verb form. Alternate translation: “who may certainly not die” -9:1 ymou rc://*/ta/man/translate/figs-abstractnouns ἕως ἂν ἴδωσιν τὴν Βασιλείαν τοῦ Θεοῦ ἐληλυθυῖαν ἐν δυνάμει 1 If your language does not use an abstract noun for the idea of **power**, you can express the idea behind the abstract noun **power** by using an adverb such as “powerfully.” Alternate translation: “before they would see the kingdom of God having come powerfully” -9:1 yjf6 rc://*/ta/man/translate/figs-explicit τὴν Βασιλείαν τοῦ Θεοῦ ἐληλυθυῖαν ἐν δυνάμει 1 The phrase **the kingdom of God having come with power** represents God showing himself as king. If it would be helpful in your language, you could state this plainly. The phrase **the kingdom of God having come with power** probably refers to God powerfully confirming that Jesus is the Messianic king through the transfiguration of Jesus which immediately follows this verse in [9:2–10](../09/02.md). Alternate translation: “God powerfully showing himself as king” -9:2 uf5f rc://*/ta/man/translate/figs-rpronouns κατ’ ἰδίαν μόνους 1 Mark uses the reflexive pronoun **themselves** here to emphasize that they were **alone** and that only Jesus, Peter, James, and John went up the mountain. -9:2 krt6 rc://*/ta/man/translate/translate-unknown μετεμορφώθη ἔμπροσθεν αὐτῶν 1 The word **transfigured** means to be changed in appearance or form. If your readers would not be familiar with the meaning of this word, you could state the meaning of this word in plain language. Alternate translation: “Jesus’ appearance was changed in front of them” or “when they looked at him, his appearance was different from what it had been” -9:2 b3bb rc://*/ta/man/translate/figs-activepassive μετεμορφώθη ἔμπροσθεν αὐτῶν 1 If it would be more natural in your language, you could express the meaning of the phrase **he was transfigured before them** with an active form and say who did the action. Alternate translation: “God changed Jesus’ appearance before them” or “God transfigured Jesus before them” -9:3 gp48 rc://*/ta/man/translate/translate-unknown οἷα γναφεὺς ἐπὶ τῆς γῆς οὐ δύναται οὕτως λευκᾶναι 1 The word **launderer** refers to a person who worked with cloth to clean and bleach cloth and clothing. If your readers would not be familiar with the meaning of the word **launderer**, you could state the meaning in plain language. Alternate translation: “whiter than any person who bleached cloth could make them” or “such as no person on earth who bleached cloth could make them” -9:4 f2d6 rc://*/ta/man/translate/translate-names Ἠλείας 1 The word **Elijah** is the name of a man. See how you translated his name in [Mark 6:15](../mrk/06/15.md). -9:4 r3uu rc://*/ta/man/translate/writing-pronouns αὐτοῖς 1 Here, the word **them** refers to Peter, James, and John. -9:4 pj3i rc://*/ta/man/translate/writing-pronouns ἦσαν συνλαλοῦντες 1 Here, the word **they** refers to Elijah and Moses. Alternate translation: “Elijah and Moses were talking with” -9:4 sh7s rc://*/ta/man/translate/figs-activepassive καὶ ὤφθη αὐτοῖς Ἠλείας σὺν Μωϋσεῖ 1 If it would be more natural in your language, you could express the passive phrase **were seen** with an active form. Alternate translation: “And they saw Elijah and Moses” -9:4 y9r3 rc://*/ta/man/translate/writing-pronouns αὐτοῖς 1 The word **them** refers to Peter, James, and John. -9:5 w6vs rc://*/ta/man/translate/writing-participants ἀποκριθεὶς ὁ Πέτρος λέγει τῷ Ἰησοῦ 1 Here, the word **answering** is used to introduce Peter into the conversation. Peter was not answering a question. -9:5 iqc9 rc://*/ta/man/translate/figs-exclusive καλόν ἐστιν ἡμᾶς ὧδε εἶναι 1 Here, the pronoun **us** could: (1) refer only to Peter, James, and John, in which case **us** would be exclusive. (2) include Jesus, in which case **us** would be inclusive. Your language may require you to mark these forms. -9:5 k3y1 rc://*/ta/man/translate/translate-unknown σκηνάς 1 These **tents** were simple, temporary places with roofs under which to sit or sleep. -9:6 r3bn rc://*/ta/man/translate/writing-background οὐ γὰρ ᾔδει τί ἀποκριθῇ; ἔκφοβοι γὰρ ἐγένοντο 1 This entire verse is a parenthetical statement which gives background information about Peter, James, and John. Use the natural form in your language for expressing background information. +9:1 ad4e ἀμὴν, λέγω ὑμῖν 1 Jesus says this to emphasize what he is about to tell his audience. Use a natural form in your language for emphasizing the truth and importance of a statement. Alternate translation: “I can assure you” +9:1 lsa2 rc://*/ta/man/translate/figs-yousingular ὑμῖν 1 Because Jesus is speaking to everyone who was there, the word **you** here is plural. +9:1 kg4x rc://*/ta/man/translate/figs-idiom οἵτινες οὐ μὴ γεύσωνται θανάτου 1 The phrase **taste death** is an idiom which means “to experience death.” If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning using plain language. Alternate translation: “who will certainly not experience death” +9:1 qloy rc://*/ta/man/translate/figs-abstractnouns οἵτινες οὐ μὴ γεύσωνται θανάτου 1 If your language does not use an abstract noun for the idea of **death**, you can express the idea behind the abstract noun **death** by using the verb form. Alternate translation: “who will certainly not die” +9:1 f95z rc://*/ta/man/translate/figs-doublenegatives οὐ μὴ 1 The words translated **certainly not** are two negative words. In this construction, the second negative does not cancel the first to create a positive meaning. Instead, it gives greater emphasis to the negative. If your language can use two negatives that do not cancel one another to create a positive meaning, you could use a double negative here. If your language does not use two negatives in that way, you could translate with one strong negative, as the ULT does. Alternate translation: “by no means” +9:1 yjf6 rc://*/ta/man/translate/figs-explicit τὴν Βασιλείαν τοῦ Θεοῦ ἐληλυθυῖαν 1 Here Jesus speaks as if **the kingdom of God** were a person who could **come**. He means that God will establish or begin his **kingdom**. If it would be helpful in your language, you could use a comparable figure of speech or state the meaning plainly. Alternate translation: “the kingdom of God having been inaugurated” or “the kingdom of God having begun” +9:1 ymou rc://*/ta/man/translate/figs-abstractnouns ἐν δυνάμει 1 If your language does not use an abstract noun for the idea of **power**, you could express the same idea in another way. Alternate translation: “in a powerful way” +9:2 t08m rc://*/ta/man/translate/writing-newevent καὶ μετὰ ἡμέρας ἓξ 1 Here, the phrase **And after six days** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event. Alternate translation: “Then, after six days had passed” or “Six days after those things happened” +9:2 uf5f rc://*/ta/man/translate/figs-doublet κατ’ ἰδίαν μόνους 1 The terms **by themselves** and **alone** mean similar things. Mark is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “completely alone” or “totally by themselves” +9:2 krt6 rc://*/ta/man/translate/translate-unknown μετεμορφώθη 1 The word **transfigured** means to be changed in appearance or form. If your readers would not be familiar with the meaning of this word, you could express the idea with a short phrase. Alternate translation: “his appearance was changed” or “he began to look different” +9:2 b3bb rc://*/ta/man/translate/figs-activepassive μετεμορφώθη 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Mark could be implying that: (1) Jesus did the action. Alternate translation: “he transfigured himself” (2) God did the action. Alternate translation: “God transfigured him” +9:2 jjlt ἔμπροσθεν αὐτῶν 1 Alternate translation: “in front of them” or “as they watched” +9:3 gp48 rc://*/ta/man/translate/translate-unknown οἷα γναφεὺς ἐπὶ τῆς γῆς οὐ δύναται οὕτως λευκᾶναι 1 The word **launderer** refers to a person who worked with cloth to clean and bleach cloth and clothing. If your readers would not be familiar with the meaning of the word **launderer**, you could state the meaning in plain language. Alternate translation: “whiter than any person who bleached cloth could make them” or “such as no person on earth who washed cloth could make them” +9:4 f2d6 rc://*/ta/man/translate/translate-names ὤφθη αὐτοῖς Ἠλείας σὺν Μωϋσεῖ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “they saw Elijah with Moses” +9:4 r3uu rc://*/ta/man/translate/writing-pronouns αὐτοῖς 1 Here, the word **them** refers to Peter, James, and John. If it would be helpful in your language, you could refer to them more directly. Alternate translation: “by Peter, James, and John” +9:4 pj3i rc://*/ta/man/translate/writing-pronouns ἦσαν συνλαλοῦντες 1 Here, the word **they** refers to Elijah and Moses. If it would be helpful in your language, you could refer to them more directly. Alternate translation: “Elijah and Moses were talking with” +9:5 w6vs rc://*/ta/man/translate/figs-explicit ἀποκριθεὶς 1 Here, the word **answering** indicates that Peter was responding to what he saw. He was not answering a question. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “in response to seeing those things”\n +9:5 iqc9 rc://*/ta/man/translate/figs-exclusive ἡμᾶς 1 By **us**, Peter could mean: (1) everyone who was there, including himself, the other two disciples, Jesus, Moses, and Elijah. Alternate translation: “for us all” (2) just himself and the other two disciples. Alternate translation: “for us disciples” +9:5 i0iw rc://*/ta/man/translate/figs-exclusive ποιήσωμεν 1 By **us**, Peter here means himself and the other two disciples, not Jesus, Elijah, and Moses. So, use the exclusive form of that word in your translation if your language marks that distinction.\n +9:5 k3y1 rc://*/ta/man/translate/translate-unknown σκηνάς 1 The term **tents** means simple, temporary places in which to sit or sleep. Peter probably had in mind that they would build them from the materials available on the mountain such as tree branches. If it would be helpful in your language, you could use a word or phrase that refers to this kind of temporary shelter. Alternate translation: “booths” +9:6 r3bn rc://*/ta/man/translate/writing-background οὐ γὰρ ᾔδει τί ἀποκριθῇ; ἔκφοβοι γὰρ ἐγένοντο 1 This entire verse is a parenthetical statement which gives background information about Peter, James, and John. Use the natural form in your language for expressing background information. Alternate translation: “Now as a matter of fact, he did not know what he should answer, for they were terrified” +9:6 w4qz rc://*/ta/man/translate/grammar-connect-logic-result οὐ & ᾔδει τί ἀποκριθῇ; ἔκφοβοι γὰρ ἐγένοντο 1 If it would be more natural in your language, you could reverse the order of these clauses, since the second clause gives the reason for the result that the first clause describes. Alternate translation: “because they were terrified, he did not know what he should answer” 9:6 f8hn ἔκφοβοι & ἐγένοντο 1 Alternate translation: “they were very frightened” or “they were very afraid” -9:7 e3id ἐγένετο & ἐπισκιάζουσα αὐτοῖς 1 Alternate translation: “appeared and covered them” -9:7 x4mv rc://*/ta/man/translate/figs-personification ἐγένετο φωνὴ ἐκ τῆς νεφέλης 1 Mark speaks of this **voice** as if it were a living thing that could come from the cloud to earth. If it would be helpful in your language, you could express this meaning plainly. Alternate translation: “God spoke from the cloud and said” -9:7 ybu6 rc://*/ta/man/translate/guidelines-sonofgodprinciples ὁ Υἱός μου, ὁ ἀγαπητός 1 The word **Son** is an important title for Jesus. Here, the word **Son** describes Jesus’ relationship with God the Father. -9:7 lg0e rc://*/ta/man/translate/figs-yousingular ἀκούετε 1 **Listen** is a command or instruction God gave to Peter, James, and John. Use the most natural form in your language to give direction to a group of people. -9:8 hq73 rc://*/ta/man/translate/writing-pronouns οὐκέτι & εἶδον 1 Here, the pronoun **they** refers to Peter, James, and John. +9:7 e3id rc://*/ta/man/translate/figs-explicit ἐπισκιάζουσα 1 Here Mark could be implying that: (1) the cloud enveloped or surrounded them. Alternate translation: “enveloping” or “surrounding” (2) the cloud cast a shadow on them. Alternate translation: “casting a shadow on” +9:7 jukl rc://*/ta/man/translate/writing-pronouns αὐτοῖς 1 The pronoun **them** could refer to: (1) the three disciples, Jesus, Moses, and Elijah. Alternate translation: “them all” (2) just Jesus, Moses, and Elijah. Alternate translation: “Jesus, Moses, and Elijah” +9:7 x4mv rc://*/ta/man/translate/figs-metonymy ἐγένετο φωνὴ 1 Mark is using **voice** to represent the person who is speaking, which is God the Father. If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: “a person was speaking” or “God the Father spoke” +9:7 ybu6 rc://*/ta/man/translate/guidelines-sonofgodprinciples ὁ Υἱός μου, ὁ ἀγαπητός 1 The word **Son** is an important title for Jesus, the **Son** of God. +9:7 ql9p rc://*/ta/man/translate/figs-activepassive ὁ Υἱός μου, ὁ ἀγαπητός 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “my Son, whom I love” +9:7 o80a rc://*/ta/man/translate/figs-yousingular ἀκούετε 1 Because the voice is speaking to the three disciples, the command **Listen** is plural. +9:8 c4dz rc://*/ta/man/translate/figs-infostructure ἐξάπινα περιβλεψάμενοι, οὐκέτι οὐδένα εἶδον 1 Here, the word **suddenly** could go with: (1) **saw**. Alternate translation: “having looked around, suddenly they no longer saw anyone” (2) **having looked around**. Alternate translation: “having suddenly looked around, they no longer saw anyone” +9:8 hq73 rc://*/ta/man/translate/grammar-connect-exceptions οὐκέτι οὐδένα εἶδον, ἀλλὰ τὸν Ἰησοῦν μόνον μεθ’ ἑαυτῶν 1 If it would in appear your language that Mark was making a statement here and then contradicting it, you could reword this to avoid using an exception clause. Alternate translation: “they only saw Jesus with them any longer” 9:9 q2qv rc://*/ta/man/translate/writing-pronouns αὐτῶν 1 The first occurrence of the word **they** in this verse refers to Jesus and Peter and James and John. If it would be helpful in your language, you could say that explicitly. Alternate translation: “Jesus, Peter, James and John” -9:9 pdmm rc://*/ta/man/translate/writing-pronouns διεστείλατο αὐτοῖς 1 Here, the pronoun **he** refers to Jesus. If it would be helpful in your language, you could say that explicitly. Alternate translation: “Jesus ordered them” +9:9 wter rc://*/ta/man/translate/figs-go καταβαινόντων 1 In a context such as this, your language might say “going” instead of **coming**. Alternate translation: “going down” +9:9 pdmm rc://*/ta/man/translate/figs-quotations αὐτοῖς ἵνα μηδενὶ ἃ εἶδον διηγήσωνται, εἰ μὴ ὅταν ὁ Υἱὸς τοῦ Ἀνθρώπου ἐκ νεκρῶν ἀναστῇ 1 It may be more natural in your language to have a direct quotation here. Alternate translation: “them, ‘Relate to no one what you have seen, until the Son of Man has risen from the dead’” 9:9 w1nf rc://*/ta/man/translate/writing-pronouns διεστείλατο αὐτοῖς ἵνα μηδενὶ ἃ εἶδον διηγήσωνται 1 Here, the pronoun **them** and the second and third occurrence of the pronoun **they** all refer to Peter, James and John. If it would be helpful in your language, you could say that explicitly. Alternate translation: “Jesus ordered Peter and James and John not to tell anyone about what they had just seen” -9:9 wter διεστείλατο αὐτοῖς ἵνα μηδενὶ ἃ εἶδον διηγήσωνται 1 Alternate translation: “Jesus ordered them not tell anyone about what they had just seen” -9:9 t07p ὁ Υἱὸς τοῦ Ἀνθρώπου 1 See how you translated the title **Son of Man** in [2:10](../02/10.md). -9:9 zttm rc://*/ta/man/translate/figs-123person ὁ Υἱὸς τοῦ Ἀνθρώπου 1 By calling himself **the Son of Man**, Jesus is referring to himself in the third person. If it would be helpful in your language, you can clarify that Jesus is referring to himself. Alternate translation: “he, the Son of Man” -9:9 w98g rc://*/ta/man/translate/figs-metonymy ἐκ νεκρῶν ἀναστῇ 1 Jesus speaks in this way of coming back to life, since it involves rising out of the grave. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “would come back to life” -9:10 edv3 καὶ τὸν λόγον ἐκράτησαν πρὸς ἑαυτοὺς 1 Here, Mark is using the term **word** in a specific sense, to mean “matter” or “event.” Alternate translation: “And they kept the matter to themselves” -9:10 to7w rc://*/ta/man/translate/figs-metonymy τὸν λόγον 1 Mark is describing something Jesus would say by association with the words that came from his mouth when he taught them this. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “what he said” +9:9 zttm rc://*/ta/man/translate/figs-explicit ὁ Υἱὸς τοῦ Ἀνθρώπου 1 Here Jesus is referring to himself as **the Son of Man**. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “he, who was the Son of Man,” +9:9 w98g rc://*/ta/man/translate/figs-idiom ἐκ νεκρῶν ἀναστῇ 1 Here, the phrase **risen from the dead** refers to people who had died then coming back to life. If it would be helpful in your language, you could use a comparable phrase or express the idea plainly. Alternate translation: “had been restored to life” or “had resurrected” +9:9 t07p rc://*/ta/man/translate/figs-nominaladj νεκρῶν 1 Jesus is using the adjective **dead** as a noun to mean people who are dead. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “the dead people” or “the corpses”\n +9:10 gxwy rc://*/ta/man/translate/figs-explicit τὸν λόγον ἐκράτησαν πρὸς ἑαυτοὺς, συνζητοῦντες 1 Here Mark could mean that: (1) the disciples **kept the word to themselves**, which means they kept it secret (see the following note). Further, they were **discussing together** what Jesus said. Alternate translation: “they kept the word to themselves, and they were discussing together” (2) the disciples **kept the word**, which means that they did what Jesus said. Further, they were **discussing** among **themselves** what Jesus said. Alternate translation: “they kept the word, discussing among themselves” or “they obeyed what Jesus said, discussing with each other” (3) the disciples **kept the word**, which means that they focused on it. Further, they were **discussing** among **themselves** what **the word** meant. Alternate translation: “they seized on the word, discussing among themselves” +9:10 edv3 rc://*/ta/man/translate/figs-idiom τὸν λόγον ἐκράτησαν πρὸς ἑαυτοὺς 1 When people have **kept** something **to themselves**, it means that they have not talked about it with anyone else. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “they kept the word secret” or “they did not speak to anyone else about the word” +9:10 to7w rc://*/ta/man/translate/figs-metonymy τὸν λόγον 1 Here, **word** represents an event that could be narrated using words. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “the event” or “the things that they had seen” +9:10 o87r rc://*/ta/man/translate/figs-quotations συνζητοῦντες τί ἐστιν τὸ ἐκ νεκρῶν ἀναστῆναι 1 It may be more natural in your language to have a direct quotation here. Alternate translation: “discussing together, ‘What is it “to rise from the dead”?’” +9:10 z9rq rc://*/ta/man/translate/figs-explicit τί ἐστιν τὸ ἐκ νεκρῶν ἀναστῆναι 1 Here Mark implies that the disciples are **discussing together** what Jesus said about rising from the dead. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “what Jesus meant when he said, ‘rise from the dead’” 9:10 wfu9 ἐκ νεκρῶν ἀναστῆναι 1 See how you translated the phrase “risen from the dead” in [9:9](../09/09.md). -9:11 s9zn rc://*/ta/man/translate/writing-pronouns ἐπηρώτων αὐτὸν λέγοντες 1 Here, the pronoun **they** refers to Peter, James, and John. If it would be helpful in your language, you could indicate that explicitly. Alternate translation: “Peter, James, and John were questioning Jesus, saying” -9:11 je29 rc://*/ta/man/translate/writing-pronouns ἐπηρώτων αὐτὸν 1 Here, the pronoun **him** refers to Jesus. If it would be helpful in your language, you could say that explicitly. Alternate translation: “they were questioning Jesus” -9:12 o8hf rc://*/ta/man/translate/writing-pronouns ἔφη 1 Here, the pronoun **he** refers to Jesus. If it would be helpful in your language, you could say that explicitly. Alternate translation: “Jesus was saying” -9:12 s3q3 rc://*/ta/man/translate/figs-rquestion καὶ πῶς γέγραπται ἐπὶ τὸν Υἱὸν τοῦ Ἀνθρώπου, ἵνα πολλὰ πάθῃ καὶ ἐξουδενηθῇ? 1 Jesus uses a rhetorical question here to remind his disciples that the Scriptures also teach that the **Son of Man** must suffer and be despised. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement. Alternate translation: “But I also want you to consider what is written about the Son of Man. The Scriptures say that he must suffer many things and be despised.” -9:12 xazj rc://*/ta/man/translate/figs-explicit ἐξουδενηθῇ 1 Here, it is implied that those who would despise the **Son of Man** would be people. If it would be helpful in your language, you could express that explicitly. Alternate translation: “would be despised by people” -9:12 toik rc://*/ta/man/translate/figs-activepassive καὶ πῶς γέγραπται ἐπὶ τὸν Υἱὸν τοῦ Ἀνθρώπου, ἵνα πολλὰ πάθῃ καὶ ἐξουδενηθῇ 1 If it would be more natural in your language, you could express the meaning behind the phrase **been written** with an active form, as modeled by the UST. -9:12 i3j7 rc://*/ta/man/translate/figs-activepassive ἐξουδενηθῇ 1 If it would be more natural in your language, you could state the phrase **would be despised** in active form. Alternate translation: “that people would hate him” -9:13 k3kj rc://*/ta/man/translate/figs-explicit ἐποίησαν αὐτῷ ὅσα ἤθελον 1 If it would be helpful in your language, consider stating explicitly what the Jewish people did to Elijah. Alternate translation: “our leaders treated him very badly, just as they wanted to” -9:14 n8fd ἐλθόντες πρὸς τοὺς μαθητὰς 1 Alternate translation: “when Jesus, Peter, James, and John returned to the other disciples who had not gone with them up the mountain” -9:14 qsp3 rc://*/ta/man/translate/writing-pronouns αὐτοὺς & αὐτούς 1 Here, both occurrences of the pronoun **them** refer to the other disciples of Jesus who had not went up on the mountain with Jesus, Peter, James, and John. -9:15 qhc3 rc://*/ta/man/translate/writing-pronouns αὐτὸν & προστρέχοντες & αὐτόν 1 All three occurrences of the pronoun **him** in this verse refer to Jesus. If it would be helpful in your language, you could clarify this in your translation in a way that would be natural in your language. -9:16 w679 rc://*/ta/man/translate/writing-pronouns καὶ ἐπηρώτησεν αὐτούς 1 Here, the first occurrence of the pronoun **them** could refer to: (1) the disciples of Jesus who had not gone up on the mountain. Alternate translation: “And Jesus asked his disciples” (2) the people in the crowd. Alternate translation: “And Jesus asked the people in the crowd” (3) the scribes. Alternate translation: “And Jesus asked the scribes” -9:17 a2j6 Διδάσκαλε 1 See how you translated **Teacher** in [4:38](../04/38.md). -9:17 eluu πνεῦμα 1 See how you translated the word **spirit** in [Mark 1:23](../mrk/01/23.md). -9:18 h98h ξηραίνεται 1 Alternate translation: “his body becomes rigid” -9:18 zre6 rc://*/ta/man/translate/figs-explicit οὐκ ἴσχυσαν 1 The phrase **they were not strong enough** refers to the disciples not being able to drive the spirit out of the boy. If it would be helpful in your language, you could say that explicitly. Alternate translation: “they could not drive it out of him” -9:19 tb67 rc://*/ta/man/translate/figs-extrainfo ὁ δὲ ἀποκριθεὶς αὐτοῖς λέγει 1 Here, the pronoun **them** is plural, so Jesus is addressing more than one person. However, it is not clear exactly to whom **them** refers. It could refer to the disciples, the crowd, the boy and his father, some combination of them, or to all of them at once. Here,**them** probably refers to everyone who was present. Use the form in your language that would be used for addressing a group of people. Alternate translation: “But answering all of them, Jesus said” or “Addressing them all, Jesus said” or “Addressing everyone present, Jesus said” -9:19 azc9 rc://*/ta/man/translate/figs-abstractnouns ὦ γενεὰ ἄπιστος 1 If your language does not use an abstract noun for the idea of a **generation**, you can express the idea behind the abstract noun **generation** in another way, as modeled by the UST. -9:19 nbw0 rc://*/ta/man/translate/figs-metonymy ὦ γενεὰ ἄπιστος 1 Jesus uses the term **generation** to mean all the people who were alive at that time in history, and specifically, to refer to all the people who were present with him. If it would be helpful in your language, you could indicate that explicitly, as modeled by the UST. -9:19 c88a rc://*/ta/man/translate/figs-rquestion ὦ γενεὰ ἄπιστος! ἕως πότε πρὸς ὑμᾶς ἔσομαι? ἕως πότε ἀνέξομαι ὑμῶν? 1 Here, Jesus uses two rhetorical questions, **until when will I be with you** and **Until when will I bear with you**, to show his frustration and disappointment with their unbelief. If you do not use rhetorical questions for this purpose in your language, you could translate Jesus’ words as a statement or as an exclamation and communicate the emphasis in another way. Alternate translation: “O unbelieving generation. You test my patience” or “O unbelieving generation. Your unbelief tires me! I wonder how long I must bear with you!” or “You have all gone wrong because you do not believe, so I hope I do not have to stay here and put up with you much longer!” -9:19 n4dq rc://*/ta/man/translate/figs-parallelism ἕως πότε πρὸς ὑμᾶς ἔσομαι? ἕως πότε ἀνέξομαι ὑμῶν? 1 The question **until when will I be with you** and the question **Until when will I bear with you** have very similar meanings. Jesus uses these two similar questions together in order to emphasize his frustration and disappointment. If saying the same thing twice might be confusing for your readers, you could combine the phrases into one. Alternate translation: “how long must I be with you and endure your unbelief” -9:19 b7u5 ἕως πότε ἀνέξομαι ὑμῶν 1 Alternate translation: “Until when should I endure you” or “Until when must I put up with you” or “How long must I endure you” -9:19 nrya rc://*/ta/man/translate/figs-yousingular φέρετε αὐτὸν πρός με 1 In the original language in which Mark wrote this Gospel, the word **Bring** is a command or instruction written in the plural form. Use the most natural form in your language to give direction to a group of people. -9:20 bw3l πνεῦμα 1 See how you translated the word **spirit** in [Mark 1:23](../mrk/01/23.md). -9:20 l4r5 rc://*/ta/man/translate/writing-pronouns καὶ ἤνεγκαν αὐτὸν πρὸς αὐτόν. καὶ ἰδὼν αὐτὸν, τὸ πνεῦμα εὐθὺς συνεσπάραξεν αὐτόν 1 In this verse the first and fourth occurrences of the pronoun **him** refer to the man’s “son”, who was possessed by a mute **spirit** and was mentioned in [Mark 9:17](../mrk/09/17.md). If it would be helpful in your language, consider clarifying this in your translation in a way that would be natural in your language. Alternate translation: “And they brought the man’s son to Jesus, and having seen him, the spirit immediately shook the boy with convulsions” -9:20 vdj4 rc://*/ta/man/translate/writing-pronouns καὶ ἤνεγκαν αὐτὸν πρὸς αὐτόν. καὶ ἰδὼν αὐτὸν, τὸ πνεῦμα εὐθὺς συνεσπάραξεν αὐτόν 1 In this verse, the second and third occurrence of the pronoun **him** refer to Jesus. If it would be helpful in your language, consider clarifying this in your translation in a way that would be natural in your language. Alternate translation: “And they brought the man’s son to Jesus, and having seen Jesus, the spirit immediately shook the boy with convulsions” -9:21 f5zm καὶ ἐπηρώτησεν τὸν πατέρα αὐτοῦ, πόσος χρόνος ἐστὶν ὡς τοῦτο γέγονεν αὐτῷ? ὁ δὲ εἶπεν, ἐκ παιδιόθεν 1 Alternate translation: “And Jesus asked the boy’s father, ‘How long of a time has this been happening to him?’ And the father said, ‘This has been happening to him since childhood’” -9:22 f5yu rc://*/ta/man/translate/figs-infostructure βοήθησον ἡμῖν, σπλαγχνισθεὶς ἐφ’ ἡμᾶς 1 In the sentence **help us, having compassion on us**, Mark records the father using a figure of speech in which the logical flow of events is altered in order to put what is most important in the mind of the speaker first (here the speaker is the father). The normal way of saying this would be, “having compassion on us, help us”, because it shows the natural order of events, since **having compassion** on someone normally precedes helping them. Mark records the father saying **help us** first because receiving help was what was most important to the father. If it would be more natural in your language, you could reverse the order of these phrases. Alternate translation: “have compassion on us and help us” -9:22 fbup rc://*/ta/man/translate/figs-abstractnouns σπλαγχνισθεὶς 1 If your language does not use an abstract noun for the idea of **compassion**, you can express the idea behind the abstract noun **compassion** in another way, such as by using the verb “pity,” as modeled by the UST. -9:23 vh6c εἰ δύνῃ 1 The phrase **If you are able** is Jesus repeating back to the man what the man had just said to Jesus. Jesus does this in order to rebuke the man’s doubt. If it would be more helpful in your language, you could express this as a statement or in some other way that is natural. Alternate translation: “You should not say to me, ‘If you are able’” or “You ask me if I am able. Of course I am able” or “Why do you say, ‘If you are able’” -9:23 kp1x πάντα δυνατὰ τῷ πιστεύοντι 1 Alternate translation: “Everything is possible for the person who believes” or “Anything is possible for the person believing in God” -9:23 e5kk rc://*/ta/man/translate/figs-explicit τῷ πιστεύοντι 1 The word **believing** refers to belief in God, and here it specifically refers to belief in Jesus and his power. The phrase **the one** means “any person” or “any one.” If it would be helpful in your language, you could say these things explicitly. Alternate translation: “for anyone who believes that God is able to do them” or “for any person who believes in God’s power” or “for anyone one who believes in me” -9:24 h4y6 rc://*/ta/man/translate/figs-explicit βοήθει μου τῇ ἀπιστίᾳ 1 The sentence **Help my unbelief** does not mean that the man had no belief in Jesus or his power, but rather, these words express that the man realized he did not believe fully or believe to the extent that he should. The man is asking Jesus to help him overcome his unbelief and increase his faith. If it would be helpful in your language, you could say that explicitly. Alternate translation: “Help me to have more faith” -9:24 wssi rc://*/ta/man/translate/figs-abstractnouns βοήθει μου τῇ ἀπιστίᾳ 1 If your language does not use an abstract noun for the idea of **unbelief**, you can express the idea behind the abstract noun **unbelief** in another way, as modeled by the UST. -9:25 qaw4 rc://*/ta/man/translate/figs-explicit ἐπισυντρέχει ὄχλος 1 The phrase **the crowd is running to {them}** means that more people were **running** toward where Jesus was and that the crowd there was growing larger. If it would be helpful in your language, you could say that explicitly. Alternate translation: “many people were gathering around them” or “people were gathering quickly around them” -9:25 b54j rc://*/ta/man/translate/grammar-collectivenouns ἐπισυντρέχει ὄχλος 1 The word **crowd** is a singular noun that refers to a group of people. If your language does not use singular nouns in this way, you can use a different expression. Alternate translation: “a group of people was running to them” or “many people were running to them” -9:25 ul8k rc://*/ta/man/translate/figs-explicit τὸ ἄλαλον καὶ κωφὸν πνεῦμα 1 The words **mute** and **deaf** can be explained if it would be helpful in your language. Alternate translation: “You unclean spirit who are causing this boy to be unable to speak and unable to hear” -9:25 zd5c rc://*/ta/man/translate/figs-go ἔξελθε ἐξ αὐτοῦ 1 Your language may say “go out” rather than **come out** in contexts such as this. Use whichever is more natural. Alternate translation: “go out from him” -9:26 adb6 κράξας 1 Alternate translation: “after the unclean spirit cried out” -9:26 i8dz rc://*/ta/man/translate/figs-go ἐξῆλθεν 1 Your language may say “went out” rather than **came out** in contexts such as this. Use whichever is more natural. Alternate translation: “it went out” or “the spirit went out of the boy” -9:26 n7h8 rc://*/ta/man/translate/figs-nominaladj ἐγένετο ὡσεὶ νεκρὸς 1 Mark is using the adjective **dead** as a noun in order to describe a group of people. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “the boy appeared dead” or “the boy looked like a dead person” -9:26 ns4t ὥστε τοὺς πολλοὺς λέγειν 1 Alternate translation: “so that many people said” -9:28 f0x7 rc://*/ta/man/translate/figs-go εἰσελθόντος αὐτοῦ εἰς οἶκον 1 Your language may say “come” rather than **gone** in contexts such as this. Use whichever is more natural. Alternate translation: “when he had come into a house” -9:28 zwjp εἰσελθόντος αὐτοῦ εἰς οἶκον 1 Alternate translation: “when he had entered into a house” -9:28 sd45 κατ’ ἰδίαν 1 Alternate translation: “by himself” -9:29 pdk2 rc://*/ta/man/translate/figs-doublenegatives τοῦτο τὸ γένος ἐν οὐδενὶ δύναται ἐξελθεῖν, εἰ μὴ ἐν προσευχῇ καὶ νηστείᾳ 1 The words **nothing** and **except** are both negative words. If this double negative would be misunderstood in your language, you could translate it as a positive statement. Alternate translation: “This kind can be cast out only by prayer and fasting” -9:29 v2s7 rc://*/ta/man/translate/figs-explicit τοῦτο τὸ γένος 1 Here, the phrase **This kind** refers to a kind of unclean spirit. If it would be helpful in your language, you could say that explicitly. Alternate translation: “This kind of unclean spirit” -9:29 kh4w rc://*/ta/man/translate/figs-go τοῦτο τὸ γένος & δύναται ἐξελθεῖν 1 Your language may say “go out” rather than **come out** in contexts such as this. Use whichever is more natural. Alternate translation: “This kind is able to go out” -9:29 yrzf rc://*/ta/man/translate/figs-abstractnouns προσευχῇ 1 If your language does not use an abstract noun for the idea of **prayer**, you can express the idea behind the abstract noun **prayer** by using a verb form, as modeled by the UST. -9:29 l6ok rc://*/ta/man/translate/figs-abstractnouns νηστείᾳ 1 If your language does not use an abstract noun for the idea of **fasting**, you can express the idea behind the abstract noun **fasting** in another way, as modeled by the UST. -9:31 f4gm ὁ Υἱὸς τοῦ Ἀνθρώπου 1 See how you translated the title **Son of Man** in [2:10](../02/10.md). -9:31 vpj9 rc://*/ta/man/translate/figs-123person ὁ Υἱὸς τοῦ Ἀνθρώπου παραδίδοται εἰς χεῖρας ἀνθρώπων, καὶ ἀποκτενοῦσιν αὐτόν, καὶ ἀποκτανθεὶς, μετὰ τρεῖς ἡμέρας ἀναστήσεται 1 By calling himself **The Son of Man**, Jesus is referring to himself in the third person. If it would be helpful in your language, you can use the first person, as modeled by the UST. -9:31 w75k rc://*/ta/man/translate/figs-activepassive ὁ Υἱὸς τοῦ Ἀνθρώπου παραδίδοται 1 If it would be more natural in your language, you could translate the phrase **is being handed over** with an active form, and you could say who did the action. Alternate translation: “Evil men will hand over the Son of Man” -9:31 y5cw ὁ Υἱὸς τοῦ Ἀνθρώπου παραδίδοται 1 Alternate translation: “The Son of Man is being betrayed” -9:31 z8ud rc://*/ta/man/translate/figs-metonymy εἰς χεῖρας ἀνθρώπων 1 Here, **hands** means control. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “into the control of men” or “into the custody of men” -9:31 s1n2 rc://*/ta/man/translate/figs-activepassive ἀποκτανθεὶς, μετὰ τρεῖς ἡμέρας ἀναστήσεται 1 If it would be more natural in your language, you could translate the phrase **having been killed** with an active form and you could say who did the action. Alternate translation: “once they kill him, he will rise again after three days” -9:33 xv94 rc://*/ta/man/translate/figs-go ἦλθον εἰς Καφαρναούμ 1 # Connecting Statement:\n\nYour language may say “went” rather than **came** in contexts such as this. Use whichever is more natural. Alternate translation: “they went to Capernaum” -9:33 l2kj rc://*/ta/man/translate/figs-go ἐν τῇ οἰκίᾳ γενόμενος 1 Your language may say “go” rather than **come** in contexts such as this. Use whichever is more natural. Alternate translation: “having gone into the house” +9:11 s9zn rc://*/ta/man/translate/writing-pronouns ἐπηρώτων 1 Here, the pronoun **they** refers to Peter, James, and John. If it would be helpful in your language, you could indicate that explicitly. Alternate translation: “Peter, James, and John were questioning” +9:11 je29 rc://*/ta/man/translate/writing-quotations λέγοντες 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “and they asked” +9:11 s1cn rc://*/ta/man/translate/figs-explicit Ἠλείαν δεῖ ἐλθεῖν 1 Here the disciples are referring to a prophecy in [Malachi 4:5–6](../mal/04/05.md). This prophecy states that God will send **Elijah** before the day of the Lord arrives, and he will prepare people. Elijah was a prophet who did many powerful things a long time before Malachi wrote down this prophecy. The **scribes** teach that this means that **Elijah** must come before the Messiah does. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “it is necessary for Elijah, who was a prophet long ago, to come” or “the Scriptures indicate that it is necessary for Elijah the prophet to come” +9:11 t8hh rc://*/ta/man/translate/figs-idiom ἐλθεῖν 1 Here, the word **come** refers to Elijah appearing in the world and doing what God called him to do. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “to appear” or “to do what he is predicted to do” +9:11 fly4 rc://*/ta/man/translate/figs-explicit πρῶτον 1 Here the disciples imply that Elijah comes **first** because he comes before the Messiah does. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “first, before the Messiah comes” +9:12 p09o rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the word **But** introduces the next thing that happened. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **But** untranslated. Alternate translation: “Then” +9:12 o8hf rc://*/ta/man/translate/translate-tense Ἠλείας μὲν ἐλθὼν πρῶτον ἀποκατιστάνει πάντα 1 Here Jesus uses the present tense to describe something that is generally true. He does not necessarily mean that **Elijah** is currently doing these things. If it would be helpful in your language, you could use whatever form is natural for stating a general truth. Alternate translation: “Elijah, having come first, will restore all things” +9:12 pjbg rc://*/ta/man/translate/figs-explicit ἐλθὼν πρῶτον 1 See how you translated “come first” in [9:11](../09/11.md). Alternate translation: “having appeared first, before the Messiah does” +9:12 qno2 rc://*/ta/man/translate/grammar-connect-words-phrases καὶ 1 Here, the word **And** introduces something further that Jesus wants the disciples to think about. What he asks about at first appears to contrast with what he has said about Elijah. However, in the following verse Jesus will show how these things actually go together. If it would be helpful in your language, you could use a word or phrase that introduces a further, potentially contrasting idea. Alternate translation: “Beyond that, though,” or “And yet,” +9:12 s3q3 rc://*/ta/man/translate/figs-rquestion πῶς γέγραπται ἐπὶ τὸν Υἱὸν τοῦ Ἀνθρώπου, ἵνα πολλὰ πάθῃ καὶ ἐξουδενηθῇ? 1 Jesus uses a rhetorical question here to remind his disciples that the Scriptures also teach that the **Son of Man** must suffer and be despised. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement. Alternate translation: “I also want you to consider what is written about the Son of Man. The Scriptures say that he must suffer many things and be despised.” +9:12 toik rc://*/ta/man/translate/figs-activepassive γέγραπται 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was God speaking through prophets. Alternate translation: “did the prophets say” or “did God have the prophets write” +9:12 ldt3 rc://*/ta/man/translate/figs-123person τὸν Υἱὸν τοῦ Ἀνθρώπου, ἵνα & πάθῃ 1 Here Jesus speaks about himself in the third person. If it would be helpful in your language, you could use the first person. Alternate translation: “me, who am the Son of Man, that I would suffer” +9:12 i3j7 rc://*/ta/man/translate/figs-activepassive ἐξουδενηθῇ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, you could use an indefinite subject. Alternate translation: “that many would despise him” or “that they would despise him” +9:13 myp9 rc://*/ta/man/translate/grammar-connect-logic-contrast ἀλλὰ 1 Here, the word **But** introduces more information about Elijah that contrasts with what Jesus said in the previous verse about Elijah. If it would be helpful in your language, you could use a word or phrase that introduces this kind of contrast, or you could leave **But** untranslated. Alternate translation: “In fact,” or “And yet” or “Now” +9:13 gu1v λέγω ὑμῖν 1 Jesus says this to emphasize what he is about to tell his disciples. Use a natural form in your language for emphasizing the importance of a statement. Alternate translation: “I can assure you” +9:13 yvjt rc://*/ta/man/translate/figs-yousingular ὑμῖν 1 Because Jesus is speaking to the three disciples, the word **you** here is plural. +9:13 k6b2 rc://*/ta/man/translate/figs-explicit ἐλήλυθεν 1 See how you translated **come** in [9:11](../09/11.md). Alternate translation: “has appeared” or “has done what he was predicted to do” +9:13 yixs rc://*/ta/man/translate/writing-pronouns ἐποίησαν & ἤθελον 1 The pronouns **they** and **they** could refer to: (1) people in general who mistreated Elijah. Alternate translation: “certain ones did … they were wanting” (2) the Jewish religious leaders. Alternate translation: “the religious leaders did … they were wanting” +9:13 k3kj rc://*/ta/man/translate/figs-explicit ὅσα ἤθελον 1 Here Jesus implies that **whatever they wanted** was to mistreat and harm this **Elijah**. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “whatever harmful things they were wanting to do” or “any evil things they were wanting to do” +9:13 st2b rc://*/ta/man/translate/figs-activepassive γέγραπται 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was God speaking through prophets. Alternate translation: “the prophets said” or “God had the prophets write” +9:14 lsk2 rc://*/ta/man/translate/writing-newevent καὶ 1 Here, the word **And** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **And** untranslated. Alternate translation: “After that,” +9:14 n8fd rc://*/ta/man/translate/figs-explicit ἐλθόντες πρὸς τοὺς μαθητὰς 1 Here Mark implies that Jesus, Peter, James, and John returned to the rest of **the disciples**. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “when Jesus, Peter, James, and John returned to the rest of the disciples who had not gone with them up the mountain” +9:14 dgk7 rc://*/ta/man/translate/figs-go ἐλθόντες 1 In a context such as this, your language might say “gone” instead of **come**. Alternate translation: “having gone” +9:14 qsp3 rc://*/ta/man/translate/writing-pronouns αὐτοὺς & αὐτούς 1 Here, both occurrences of the pronoun **them** refer to the other disciples of Jesus who had not gone up on the mountain with Jesus, Peter, James, and John. +9:15 k82v rc://*/ta/man/translate/figs-activepassive πᾶς ὁ ὄχλος ἰδόντες αὐτὸν ἐξεθαμβήθησαν 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “the whole crowd saw him, which amazed them” +9:15 qhc3 rc://*/ta/man/translate/writing-pronouns αὐτὸν & προστρέχοντες & αὐτόν 1 All three occurrences of the pronoun **him** in this verse refer to Jesus. If it would be helpful in your language, you could clarify this in your translation in a way that would be natural in your language. Alternate translation: “Jesus … running to him … him” +9:16 ju59 rc://*/ta/man/translate/figs-quotations αὐτούς, τί συνζητεῖτε πρὸς αὑτούς 1 It may be more natural in your language to have an indirect quotation here. Alternate translation: “them what they were arguing with them about.” +9:16 w679 rc://*/ta/man/translate/writing-pronouns αὐτούς & πρὸς αὑτούς 1 Here, the first occurrence of the pronoun **them** could refer to: (1) the disciples of Jesus who had not gone up on the mountain. In this case, the second occurrence of the pronoun **them** refers to the scribes. Alternate translation: “his disciples … with the scribes” (2) the scribes. In this case, the second occurrence of the pronoun **them** refers to the disciples. Alternate translation: “the scribes … with my disciples” (3) the people in the crowd. In this case, the second occurrence of the pronoun **them** refers to the disciples. Alternate translation: “the people in the crowd … with my disciples” +9:16 mk3w rc://*/ta/man/translate/figs-yousingular συνζητεῖτε πρὸς αὑτούς 1 Because Jesus is speaking to a group of people (see the previous note), the word **you** here is plural. +9:17 a2j6 rc://*/ta/man/translate/figs-explicit ἤνεγκα τὸν υἱόν μου πρὸς σέ, ἔχοντα πνεῦμα ἄλαλον 1 Here the man implies that he **brought** his **son** so that Jesus would cast out the demon and heal his son. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “I brought my son to you, having a mute spirit, so that you could cast the spirit out” +9:17 eluu rc://*/ta/man/translate/figs-idiom ἔχοντα πνεῦμα ἄλαλον 1 Here the man mean that his son was possessed or controlled by a **mute spirit**. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “being possessed by a mute spirit” or “because a mute spirit possesses him” +9:17 eb86 rc://*/ta/man/translate/figs-explicit πνεῦμα ἄλαλον 1 Here the man implies that the **spirit** makes his son **mute**, that is, unable to speak. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “a spirit that makes him mute” +9:18 n09m rc://*/ta/man/translate/figs-idiom αὐτὸν καταλάβῃ 1 Here, the phrase **seize him** refers to when the demon forces a person to do something. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “it might begin to control him” or “it might force him to do something” +9:18 s5gw rc://*/ta/man/translate/translate-unknown ἀφρίζει 1 When people are having convulsions, they can have trouble breathing or swallowing. This causes white foam to form around their mouths. If your readers would not be familiar with this symptom, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “foam comes out of his mouth” or “he cannot swallow properly” +9:18 h98h ξηραίνεται 1 Alternate translation: “his body stiffens up” or “he cannot move” +9:18 iu9t rc://*/ta/man/translate/figs-quotations εἶπα τοῖς μαθηταῖς σου, ἵνα αὐτὸ ἐκβάλωσιν, καὶ 1 It may be more natural in your language to have a direct quotation here. Alternate translation: “I asked your disciples, ‘Please cast it out,’ and” +9:18 x7vx rc://*/ta/man/translate/grammar-connect-words-phrases καὶ 6 Here, the word **and** introduces what the disciples were not able to do in contrast to what the man wanted them to do. If it would be helpful in your language, you could use a word or phrase that introduces this kind of contrast. Alternate translation: “but” +9:18 zre6 rc://*/ta/man/translate/figs-ellipsis οὐκ ἴσχυσαν 1 The man is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “they were not able to cast it out” +9:19 pc2n rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the word **But** introduces the next thing that happened. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **But** untranslated. Alternate translation: “Then” +9:19 tb67 rc://*/ta/man/translate/figs-extrainfo ἀποκριθεὶς αὐτοῖς 1 Here, the pronoun **them** is plural, so Jesus is addressing more than one person. However, it is not clear exactly to whom **them** refers. It could refer to the disciples, the crowd, the boy and his father, some combination of them, or to all of them at once. Here, **them** probably refers to everyone who was present. Use the form in your language that would be used for addressing a group of people. Alternate translation: “answering all of them” or “addressing them all” or “addressing everyone present” +9:19 feix rc://*/ta/man/translate/figs-apostrophe ὦ γενεὰ ἄπιστος! ἕως πότε πρὸς ὑμᾶς ἔσομαι? ἕως πότε ἀνέξομαι ὑμῶν? 1 Jesus is speaking to something that he knows cannot hear him. He is addressing the entire **generation** of people who were living at that time, and they are not all present to hear him. He is doing this to show in a very strong way how he feels about this **generation**. He is actually speaking to the people who were there and who could hear him. If it would be helpful in your language, you could translate Jesus’ words as if he were speaking directly to the people who were there, since they are included in the generation that Jesus is addressing. Alternate translation: “You who are part of this unbelieving generation, until when will I be with you? Until when will I bear with you?” +9:19 nbw0 rc://*/ta/man/translate/figs-metonymy ὦ γενεὰ ἄπιστος 1 Here, **generation** represents the people who are part of the **generation**, which means that they are adults who are currently alive. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “O today’s people who are unbelieving” or “O unbelieving people of this generation” +9:19 c88a rc://*/ta/man/translate/figs-rquestion ἕως πότε πρὸς ὑμᾶς ἔσομαι? ἕως πότε ἀνέξομαι ὑμῶν? 1 Jesus is using the question form to rebuke the people who were there and to show how frustrated he is by them. If you would not use the question form for this purpose in your language, you could translate these as statements or exclamations. Alternate translation: “I do not want to be with you for long. I do not want to bear with you for long.” or “I want to leave you! I want to stop bearing with you!” +9:19 azc9 ἕως πότε -1 Alternate translation: “how long … How long” +9:19 n4dq rc://*/ta/man/translate/figs-parallelism ἕως πότε πρὸς ὑμᾶς ἔσομαι? ἕως πότε ἀνέξομαι ὑμῶν? 1 The question **until when will I be with you** and the question **Until when will I bear with you** have very similar meanings. Jesus uses these two similar questions together in order to emphasize his frustration and disappointment. If saying the same thing twice might be confusing for your readers, you could combine the phrases into one. Alternate translation: “until when will I be with you and endure your unbelief” +9:19 nfqn rc://*/ta/man/translate/figs-yousingular ὑμᾶς & ὑμῶν 1 Because Jesus is speaking to the people who are part of the **generation**, the words **you** and **you** here are plural. +9:19 b7u5 rc://*/ta/man/translate/figs-idiom ἀνέξομαι ὑμῶν 1 Here, the phrase bear with refers to being charitable or kind to someone. If it would be helpful in your language, you could use a comparable phrase. Alternate translation: “will I be charitable to you” or “will I act kindly with you” +9:19 a61k rc://*/ta/man/translate/figs-yousingular φέρετε 1 Because Jesus is speaking to some people who were there, the command **Bring** is plural. +9:19 nrya rc://*/ta/man/translate/writing-pronouns αὐτὸν 1 The pronoun **him** refers to the man’s son. If this is not clear for your readers, you could refer to him more directly. Alternate translation: “the the man’s son” or “the one who has the mute spirit” +9:20 l4r5 rc://*/ta/man/translate/writing-pronouns καὶ ἤνεγκαν αὐτὸν πρὸς αὐτόν & καὶ ἰδὼν αὐτὸν, τὸ πνεῦμα εὐθὺς συνεσπάραξεν αὐτόν 1 In this verse the first and fourth occurrences of the pronoun **him** refer to the man’s “son”, who was possessed by a mute **spirit** and was mentioned in [Mark 9:17](../mrk/09/17.md). If it would be helpful in your language, consider clarifying this in your translation in a way that would be natural in your language. Alternate translation: “And they brought the man’s son to Jesus, and having seen him, the spirit immediately shook the boy with convulsions” +9:20 vdj4 rc://*/ta/man/translate/writing-pronouns καὶ ἤνεγκαν αὐτὸν πρὸς αὐτόν & καὶ ἰδὼν αὐτὸν, τὸ πνεῦμα εὐθὺς συνεσπάραξεν αὐτόν 1 In this verse, the second and third occurrence of the pronoun **him** refer to Jesus. If it would be helpful in your language, consider clarifying this in your translation in a way that would be natural in your language. Alternate translation: “And they brought the man’s son to Jesus, and having seen Jesus, the spirit immediately shook the boy with convulsions” +9:20 bw3l rc://*/ta/man/translate/figs-explicit συνεσπάραξεν αὐτόν 1 Here Mark is referring to a fit or seizure in which a person cannot control his or her body, which shakes violently. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “caused him to have a seizure” +9:20 ssax rc://*/ta/man/translate/translate-unknown ἀφρίζων 1 See how you translated the similar phrase in [9:18](../09/18.md). Alternate translation: “foam coming out of his mouth” or “not being able to swallow properly” +9:21 f5zm rc://*/ta/man/translate/figs-quotations ἐπηρώτησεν τὸν πατέρα αὐτοῦ, πόσος χρόνος ἐστὶν ὡς τοῦτο γέγονεν αὐτῷ? ὁ δὲ εἶπεν, ἐκ παιδιόθεν 1 It may be more natural in your language to have indirect quotations here. Alternate translation: “he asked his father how much time it was while this had been happening to him. And he said that it was from childhood.” +9:21 bu6m πόσος χρόνος ἐστὶν ὡς τοῦτο γέγονεν αὐτῷ 1 Alternate translation: “For how much time has this been happening to him” or “This has been happening to him for how long of a time” +9:21 n215 rc://*/ta/man/translate/figs-ellipsis ἐκ παιδιόθεν 1 The father is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “This has been happening to him from childhood” +9:21 x33v rc://*/ta/man/translate/figs-abstractnouns ἐκ παιδιόθεν 1 If your language does not use an abstract noun for the idea of **childhood**, you could express the same idea in another way. Alternate translation: “Since he was very young” +9:22 kqal rc://*/ta/man/translate/grammar-connect-logic-contrast ἀλλ’ 1 Here, the word **but** introduces what the man wants Jesus to do in contrast with what his son is experiencing. If it would be helpful in your language, you could use a word or phrase that introduces this kind of contrast, or you could leave **but** untranslated. Alternate translation: “and so” +9:22 f5yu rc://*/ta/man/translate/figs-infostructure βοήθησον ἡμῖν, σπλαγχνισθεὶς ἐφ’ ἡμᾶς 1 If it would be more natural in your language, you could reverse the order of these phrases, since Jesus would have **compassion** on them before he would **help** them. Alternate translation: “having compassion on us, help us” +9:22 vwcw rc://*/ta/man/translate/figs-imperative βοήθησον ἡμῖν 1 This is an imperative, but it should be translated as a polite request rather than as a command. It may be helpful to add an expression such as “please” to make this clear. Alternate translation: “I ask that you help us” +9:22 y1qc rc://*/ta/man/translate/figs-exclusive ἡμῖν & ἡμᾶς 1 By **us**, the man means himself and his son but not Jesus, so use the exclusive form of that word in your translation if your language marks that distinction. +9:22 fbup rc://*/ta/man/translate/figs-abstractnouns σπλαγχνισθεὶς 1 If your language does not use an abstract noun for the idea of **compassion**, you could express the same idea in another way. Alternate translation: “sympathizing with” +9:23 hhgl rc://*/ta/man/translate/grammar-connect-logic-contrast δὲ 1 Here, the word **But** introduces what Jesus said in contrast to what the man said. If it would be helpful in your language, you could use a word or phrase that introduces this kind of contrast, or you could leave **But** untranslated. Alternate translation: “In contrast,” or “In response,” +9:23 vh6c rc://*/ta/man/translate/figs-explicit εἰ δύνῃ 1 With the phrase **If you are able**, Jesus is repeating back to the man what the man had just said to Jesus. Jesus does this in order to rebuke the man’s doubt. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “Why did you say, ‘If you are able’” or “For what reason did you use the words, ‘If you are able’” +9:23 gc6g rc://*/ta/man/translate/figs-rquestion τὸ εἰ δύνῃ? 1 Jesus is using the question form to rebuke the man. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “You should not have said, ‘If you are able.’” or “Do not say, ‘If you are able’!” +9:23 zt0e rc://*/ta/man/translate/figs-quotations τὸ εἰ δύνῃ 1 It may be more natural in your language to have an indirect quotation here. Alternate translation: “Did you speak about whether I was able” +9:23 kp1x rc://*/ta/man/translate/figs-explicit πάντα δυνατὰ τῷ πιστεύοντι 1 Here Jesus could be stating that **All things**: (1) can can be done for **the one believing**. Alternate translation: “All things can be done for the one believing” (2) can be done by **the one believing**. Alternate translation: “All things can be done by the one believing” +9:23 e5kk rc://*/ta/man/translate/figs-explicit δυνατὰ τῷ πιστεύοντι 1 Here Jesus could be implying that: (1) God can do anything for **the one believing** in him. Alternate translation: “are possible for God to do for the one believing in him” (2) Jesus can do anything for **the one believing** in him. Alternate translation: “are possible for me to do for the one believing in me” +9:24 nik2 rc://*/ta/man/translate/figs-explicit πιστεύω 1 Here the man could be implying that he believes: (1) in God and that God will help him and his son. Alternate translation: “I believe in God” or “I believe that God will help us” (2) in Jesus and that Jesus will help him and his son. Alternate translation: “I believe in you” or “I believe that you will help us” +9:24 h4y6 rc://*/ta/man/translate/figs-explicit βοήθει μου τῇ ἀπιστίᾳ 1 Here the man implies that he wants Jesus to **Help** him overcome or remove his **unbelief**. In other words, while the man does believe, he also has **unbelief**, and he wants Jesus to help him get rid of that **unbelief**. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “Help me overcome the unbelief I still have” or “Assist me in removing my unbelief” or “Help me so that I always believe” +9:24 wssi rc://*/ta/man/translate/figs-abstractnouns μου τῇ ἀπιστίᾳ 1 If your language does not use an abstract noun for the idea of **unbelief**, you could express the same idea in another way. Alternate translation: “me with how I do not believe” or “me whenever I fail to believe” +9:25 qaw4 rc://*/ta/man/translate/figs-explicit ἐπισυντρέχει ὄχλος 1 The phrase **a crowd is running to {them}** means that more people were **running** toward where Jesus was and that the crowd there was growing larger. If it would be helpful in your language, you could say that explicitly. Alternate translation: “many people were gathering around them” or “people were gathering quickly around them” +9:25 b54j rc://*/ta/man/translate/writing-quotations λέγων αὐτῷ 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “and he told it” +9:25 ul8k rc://*/ta/man/translate/figs-explicit τὸ ἄλαλον καὶ κωφὸν πνεῦμα 1 Here the Jesus implies that **the spirit** makes the boy **mute and deaf**, that is, unable to speak or hear. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “Spirit that makes the boy mute and deaf” +9:25 m3ca rc://*/ta/man/translate/figs-explicit ἔξελθε ἐξ αὐτοῦ, καὶ μηκέτι εἰσέλθῃς εἰς αὐτόν 1 Here Jesus is commanding the demon to stop possessing or controlling the boy and to never start possessing or controlling him again. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “cease controlling him, and never start controlling him again” or “cease possessing him, and never possess him again” +9:25 zd5c rc://*/ta/man/translate/figs-go ἔξελθε 1 In a context such as this, your language might say “go” instead of **come**. Alternate translation: “go out” +9:26 adb6 rc://*/ta/man/translate/figs-explicit πολλὰ σπαράξας, αὐτόν 1 Here Mark is referring to a fit or seizure in which a person cannot control his or her body, which shakes violently. If it would be helpful in your language, you could make that idea more explicit. See how you translated the similar phrase in [9:20](../09/20.md). Alternate translation: “having caused him to have a powerful seizure”\n +9:26 s78v rc://*/ta/man/translate/figs-explicit ἐξῆλθεν 1 Here Mark means that the demon stopped possessing or controlling the boy. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “it no longer controlled him” or “it ceased possessing him” +9:26 i8dz rc://*/ta/man/translate/figs-go ἐξῆλθεν 1 In a context such as this, your language might say “went” instead of **came**. Alternate translation: “it went out” +9:26 n7h8 rc://*/ta/man/translate/figs-simile ἐγένετο ὡσεὶ νεκρὸς 1 Mark is saying that the boy was like **a dead {person}** because he was lying so still and quietly. If it would be helpful in your language, you could state that explicitly. Alternate translation: “he became so quiet and still that he was like a dead person” or “he lay completely still on the ground, like a dead person” +9:26 ns4t rc://*/ta/man/translate/figs-nominaladj τοὺς πολλοὺς 1 Mark is using the adjective **many** as a noun to mean many people. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “many of the people there” +9:26 hjf2 rc://*/ta/man/translate/figs-quotations λέγειν ὅτι ἀπέθανεν 1 It may be more natural in your language to have an indirect quotation here. Alternate translation: “said that he had died” +9:28 zwjp rc://*/ta/man/translate/figs-synecdoche εἰσελθόντος αὐτοῦ 1 Mark is referring to Jesus to represent both Jesus and his disciples, who went with Jesus. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “he, along with his disciples, going” +9:28 f0x7 rc://*/ta/man/translate/figs-go εἰσελθόντος 1 In a context such as this, your language might say “come” instead of **gone**. Alternate translation: “having come” +9:28 sd45 rc://*/ta/man/translate/figs-quotations κατ’ ἰδίαν ἐπηρώτων αὐτόν, ὅτι ἡμεῖς οὐκ ἠδυνήθημεν ἐκβαλεῖν αὐτό? 1 It may be more natural in your language to have an indirect quotation here. Alternate translation: “asked him privately why they were not able to cast it out.” +9:28 y9av rc://*/ta/man/translate/figs-exclusive ἡμεῖς 1 By **we**, the speaker means himself and the rest of the disciples but not Jesus, so use the exclusive form of that word in your translation if your language marks that distinction. +9:28 a1m9 rc://*/ta/man/translate/writing-pronouns αὐτό 1 The pronoun **it** refers to the demon which Jesus cast out of the boy. If it would be helpful in your language, you could refer to the demon more directly. Alternate translation: “the demon” +9:29 v2s7 rc://*/ta/man/translate/figs-explicit τοῦτο τὸ γένος 1 Here Jesus implies that he is speaking about a **kind** of demon. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “This kind of demon” +9:29 pdk2 rc://*/ta/man/translate/grammar-connect-exceptions ἐν οὐδενὶ δύναται ἐξελθεῖν, εἰ μὴ ἐν προσευχῇ καὶ νηστείᾳ 1 If, in your language, it would appear that Jesus was making a statement here and then contradicting it, you could reword this to avoid using an exception clause. Alternate translation: “is able to come out only by prayer and fasting” +9:29 kh4w rc://*/ta/man/translate/figs-go ἐξελθεῖν 1 In a context such as this, your language might say “go” instead of **come**. Alternate translation: “to go out” +9:29 rdkq rc://*/ta/man/translate/translate-textvariants προσευχῇ καὶ νηστείᾳ 1 Many ancient manuscripts read **prayer and fasting**. The ULT follows that reading. Some ancient manuscripts read “prayer.” If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. +9:30 kyue rc://*/ta/man/translate/figs-go ἐξελθόντες 1 In a context such as this, your language might say “come” instead of **gone**. Alternate translation: “having come out” +9:30 vrbm rc://*/ta/man/translate/figs-explicit γνοῖ 1 Here Mark implies that Jesus did not want anyone to **know** that he was passing through Galilee. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “would know that he was there” +9:31 vpj9 rc://*/ta/man/translate/figs-123person ὁ Υἱὸς τοῦ Ἀνθρώπου παραδίδοται & αὐτόν & ἀναστήσεται 1 Jesus is speaking of himself in the third person. If it would be helpful in your language, you can use the first person. Alternate translation: “I, who am the Son of Man, am being handed over … me … I will rise up” +9:31 w75k rc://*/ta/man/translate/figs-activepassive ὁ Υἱὸς τοῦ Ἀνθρώπου παραδίδοται 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, you could use an indefinite subject. Alternate translation: “Someone is handing the Son of Man over” +9:31 z8ud rc://*/ta/man/translate/figs-metonymy εἰς χεῖρας 1 The term **hands** represents power and control. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “into the power” or “into the control”\n +9:31 y5cw rc://*/ta/man/translate/figs-explicit ἀνθρώπων 1 Here, the word **men** refers to people who have authority and who want to get rid of Jesus. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “of powerful people” or “of people who hate him” +9:31 s1n2 rc://*/ta/man/translate/figs-activepassive ἀποκτανθεὶς 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “after they have killed him” +9:31 op9q rc://*/ta/man/translate/figs-idiom ἀναστήσεται 1 Here, the phrase **rise up** refers to someone who died coming back to life. If it would be helpful in your language, you could use a comparable word or state the meaning plainly. Alternate translation: “he will be restored to life” or “he will resurrect” +9:31 whyw rc://*/ta/man/translate/figs-idiom μετὰ τρεῖς ἡμέρας 1 Here, the phrase **after three days** refers to the day after tomorrow. People in Jesus’ culture counted the current day as day one, tomorrow as day two, and the day after tomorrow as day three. If it would be helpful in your language, you could use a word or phrase that refers to the day after tomorrow. See how you expressed this phrase in [8:31](../08/31.md). Alternate translation: “on the day after the next day” or “two days from then” +9:32 kmc8 rc://*/ta/man/translate/figs-metonymy τὸ ῥῆμα 1 Here, **word** represents what Jesus said using words. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “what he had just said” or “that teaching” +9:33 xv94 rc://*/ta/man/translate/figs-go ἦλθον 1 In a context such as this, your language might say “went” instead of **came**. Alternate translation: “they went” +9:33 l2kj rc://*/ta/man/translate/figs-explicit ἐν τῇ οἰκίᾳ 1 Here Mark is referring to **the house** where Jesus and his disciples were staying in Capernaum. It may have been Peter’s house (see [1:29](../01/29.md)). If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “into the house in which they were goin to live” +9:33 irb9 rc://*/ta/man/translate/figs-quotations αὐτούς, τί ἐν τῇ ὁδῷ διελογίζεσθε 1 It may be more natural in your language to have an indirect quotation here. Alternate translation: “them what they had been discussing on the way.” +9:33 ew7a rc://*/ta/man/translate/figs-yousingular διελογίζεσθε 1 Because Jesus is speaking to his disciples, the word **you** here is plural. +9:34 rlot rc://*/ta/man/translate/grammar-connect-logic-result οἱ & ἐσιώπων, πρὸς ἀλλήλους γὰρ διελέχθησαν ἐν τῇ ὁδῷ, τίς μείζων 1 If it would be more natural in your language, you could reverse the order of these phrases, since the second phrase gives the reason for the result that the first phrase describes. Alternate translation: “they had been arguing with one another on the way about who was greatest, so they were silent” 9:34 gdg3 rc://*/ta/man/translate/figs-explicit τίς μείζων 1 Here, **greatest** refers to who was the **greatest** among the disciples. If it would be helpful in your language, you could say that explicitly. Alternate translation: “who was the greatest among them” -9:35 z754 rc://*/ta/man/translate/figs-nominaladj τοὺς δώδεκα 1 See how you translated the phrase **the Twelve** in [3:16](../03/16.md). -9:35 fkf6 rc://*/ta/man/translate/figs-declarative ἔσται πάντων ἔσχατος καὶ πάντων διάκονος 1 Jesus is using a future statement to give an instruction. If it would be helpful in your language, you can use a more natural form for instruction. Alternate translation: “he must act as if he is the least important, and he must serve everyone” -9:35 jzl5 rc://*/ta/man/translate/figs-metaphor εἴ τις θέλει πρῶτος εἶναι, ἔσται πάντων ἔσχατος 1 Being **first** refers to people who are esteemed by others because of their social position, wealth, and privileges. Being **last** refers to people who are not esteemed by others, because they lack social position, wealth, and privileges. Jesus speaks of being the “most important” as being **first** and of being the “least important” as being **last**. If it would help your readers to understand what it means to be **first** and **last** in this context, you could use an equivalent metaphor from your culture. Alternately, you could express the meaning using plain language, as modeled by the UST. -9:35 ioiu rc://*/ta/man/translate/figs-nominaladj εἴ τις θέλει πρῶτος εἶναι, ἔσται πάντων ἔσχατος 1 Jesus is using the adjective **first** as a noun in order to describe a type of person. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “If anyone wants to be most important in God’s sight, he should act as if he is the least important in God’s sight” -9:35 um58 rc://*/ta/man/translate/translate-ordinal πρῶτος 1 If your language does not use ordinal numbers such as **first**, you can express the meaning behind the word **first** in a way that would be natural in your language. -9:35 jqo3 rc://*/ta/man/translate/figs-ellipsis ἔσται πάντων ἔσχατος καὶ πάντων διάκονος 1 Jesus is leaving out some of the words that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the context. Alternate translation: “he will be last of all people and a servant of all people” -9:35 z9x2 rc://*/ta/man/translate/figs-declarative ἔσται & ἔσχατος 1 Jesus is using the future statement **he will be last** to give an instruction. If it would be helpful in your language, you can use a more natural form for instruction. Alternate translation: “he must be last” -9:35 t526 πάντων & πάντων 1 Alternate translation: “of all people … of all people” +9:35 nw8z rc://*/ta/man/translate/figs-explicit καθίσας 1 In Jesus’ culture, teachers usually sat down when they were going to teach. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “having sat down to instruct them” or “having sat down as a teacher does” +9:35 z754 rc://*/ta/man/translate/figs-nominaladj τοὺς δώδεκα 1 See how you translated the phrase **the Twelve** in [3:16](../03/16.md). Alternate translation: “the 12 apostles” or “the 12 men whom Jesus had chosen to be apostles” +9:35 jzl5 rc://*/ta/man/translate/figs-metaphor εἴ τις θέλει πρῶτος εἶναι, ἔσται πάντων ἔσχατος 1 Being **first** refers to people who are esteemed by others because of their social position, wealth, and privileges. Being **last** refers to people who are not esteemed by others, because they lack social position, wealth, and privileges. Jesus speaks of being the “most important” as being **first** and of being the “least important” as being **last**. If it would be helpful in your language, you could use a comparable figure of speech or state the meaning plainly. Alternate translation: “If anyone wants to be respected, he will be the least respected of all” or “If anyone wants to be significant, he will be the least significant of all” +9:35 um58 rc://*/ta/man/translate/translate-ordinal πρῶτος 1 If your language does not use ordinal numbers such as **first**, you can express the meaning behind the word **first** in a way that would be natural in your language. Alternate translation: “number one” +9:35 fkf6 rc://*/ta/man/translate/figs-declarative ἔσται πάντων ἔσχατος καὶ πάντων διάκονος 1 Jesus is using a future statement to give an instruction. If it would be helpful in your language, you can use a more natural form for instruction. Alternate translation: “he must act like the last of all and a servant of all” +9:35 t526 rc://*/ta/man/translate/figs-nominaladj πάντων & πάντων 1 Jesus is using the adjective **all** as a noun to mean all people. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “of all people … of all people” +9:36 l62w rc://*/ta/man/translate/figs-gendernotations αὐτὸ -1 Here, the word translated **him** refers to the child without identifying whether the child was male or female. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “this child … this child” 9:36 qqcu rc://*/ta/man/translate/writing-pronouns ἐν μέσῳ αὐτῶν 1 The pronoun **them** refers to the 12 disciples. If it would be helpful in your language, you could state that explicitly in your translation. Alternate translation: “in the midst of his disciples” -9:37 h242 ἓν τῶν τοιούτων παιδίων 1 Alternate translation: “a child such as this one” -9:37 ul12 rc://*/ta/man/translate/figs-metonymy ἐπὶ τῷ ὀνόματί μου 1 Here, **name** is a way of referring to a person by reference to something associated with that person. Alternate translation: “on my behalf” -9:37 uik3 rc://*/ta/man/translate/figs-explicit οὐκ ἐμὲ δέχεται, ἀλλὰ τὸν ἀποστείλαντά με 1 The phrase **does not receive me but the one having sent me** means that the people who receive Jesus are not just receiving him but are also receiving God, who sent him. If it would be helpful in your language, you could state that explicitly. Alternate translation: “receives not just me, but also receives God who has sent me” or “receives not only me, but receives God who sent me to represent him” -9:37 y24n rc://*/ta/man/translate/figs-explicit τὸν ἀποστείλαντά με 1 Jesus assumes that his disciples will know that **the one** refers to God. If it would be helpful in your language, you could say that explicitly. Alternate translation: “God, who has sent me” +9:37 uo2l rc://*/ta/man/translate/figs-metaphor ὃς ἂν ἓν τῶν τοιούτων παιδίων δέξηται ἐπὶ τῷ ὀνόματί μου, ἐμὲ δέχεται 1 Here Jesus speaks as if people who receive **one of these little children** were actually receiving him. He means that these people, by receiving the **little children**, show that they would receive Jesus too. If it would be helpful in your language, you could express the idea in simile form or state the meaning plainly. Alternate translation: “whoever receives one of these little children in my name, it is as if he or she received me” or “whoever receives one of these little children in my name proves that he or she would receive me” +9:37 h242 rc://*/ta/man/translate/figs-explicit ἓν τῶν τοιούτων παιδίων 1 Here Jesus is referring to **little children** like the little child whom he set in their midst (see [9:36](../09/36.md)). If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “any little child like the one standing here” or “any little child, like this one here,”\n +9:37 ul12 rc://*/ta/man/translate/figs-metonymy ἐπὶ τῷ ὀνόματί μου 1 Here, the phrase **in my name** could mean that: (1) the person receives a little child because the person follows Jesus. Alternate translation: “because that person is acting as my disciple” (2) the person receives the little child because the little child follows Jesus. Alternate translation: “because the child is my disciple” +9:37 zs6o rc://*/ta/man/translate/figs-metaphor ὃς ἂν ἐμὲ δέχηται, οὐκ ἐμὲ δέχεται, ἀλλὰ τὸν ἀποστείλαντά με 1 Here Jesus speaks as if people who receive him were actually receiving God, who sent him. He means that these people, by receiving him, show that they would receive God too. If it would be helpful in your language, you could express the idea in simile form or state the meaning plainly. Alternate translation: “whoever receives me, it is as if he or she did not receive me but the one having sent me” or “the one receiving me proves that he or she would not only receive me but also the one having sent me” +9:37 uik3 rc://*/ta/man/translate/figs-hyperbole οὐκ ἐμὲ δέχεται, ἀλλὰ τὸν ἀποστείλαντά με 1 Jesus says **does not receive me** here as an overstatement for emphasis. He means that the people who receive him are not just receiving him but are also receiving God, who sent him. If it would be helpful in your language, you could use a different way to express the emphasis. Alternate translation: “receives not just me but also the one having sent me” or “does not receive me only but also the one having sent me” +9:37 y24n rc://*/ta/man/translate/figs-explicit τὸν ἀποστείλαντά με 1 Here Jesus implies that **the one having sent** him is God the Father. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “God, the one who sent me” +9:38 a3d3 rc://*/ta/man/translate/figs-exclusive εἴδομέν & ἐκωλύομεν & ἡμῖν 1 When John says **we** and **us**, he is speaking of himself and the other disciples, so **we** and **us** would be exclusive, if your language marks that distinction. 9:38 dxq5 rc://*/ta/man/translate/figs-metonymy ἐν τῷ ὀνόματί σου 1 Here, **name** is a way of referring to a person by reference to something associated with him. The expression **in your name** means that the person was acting with the power and authority of Jesus. Alternate translation: “on your behalf” or “as your representative” or “by your authority” -9:38 a3d3 Διδάσκαλε 1 See how you translated **Teacher** in [4:38](../04/38.md). -9:38 k2i2 rc://*/ta/man/translate/figs-metaphor οὐκ ἠκολούθει ἡμῖν 1 Here, **following** does not seem to mean “to be one of Jesus’ disciples”, since this man was acting in Jesus’ **name**. Here, **following with us** means that this man did not travel in the group of Jesus and his disciples. If it would be helpful in your language, you could use plain language to express this. Alternate translation: “he does not travel with you in our group” or “he is not part of our group” +9:38 rmm2 rc://*/ta/man/translate/translate-textvariants ἐν τῷ ὀνόματί σου & καὶ ἐκωλύομεν αὐτόν 1 Many ancient manuscripts read **in your name, and we were preventing him**. The ULT follows that reading. Other ancient manuscripts read “in your name who does not follow us, and we were preventing him.” If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. +9:38 vpiz rc://*/ta/man/translate/grammar-connect-logic-result ἐκωλύομεν αὐτόν, ὅτι οὐκ ἠκολούθει ἡμῖν 1 If it would be more natural in your language, you could reverse the order of these clauses, since the second clause gives the reason for the result that the first clause describes. Alternate translation: “because he was not following with us, we were preventing him” +9:38 k2i2 rc://*/ta/man/translate/figs-metaphor οὐκ ἠκολούθει ἡμῖν 1 Here, **following** does not seem to mean “to be one of Jesus’ disciples”, since this man was claiming to act in Jesus’ **name**. Here, **following with us** means that this man did not travel in the group of Jesus and his disciples. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “he was not traveling with us in our group” or “he was not part of our group” +9:39-40 xrm3 rc://*/ta/man/translate/translate-versebridge ὁ δὲ Ἰησοῦς εἶπεν, μὴ κωλύετε αὐτόν; οὐδεὶς γάρ ἐστιν ὃς ποιήσει δύναμιν ἐπὶ τῷ ὀνόματί μου, καὶ δυνήσεται ταχὺ κακολογῆσαί με & ὃς γὰρ οὐκ ἔστιν καθ’ ἡμῶν, ὑπὲρ ἡμῶν ἐστιν 1 If it would be helpful to your readers, you could combine [9:39](../09/39.md) and [9:40](../09/40.md) into a verse bridge in order to include the reasons for Jesus’ command not to **prevent** the man before including the command. Alternate translation: “But Jesus said, ‘Whoever is not against us is for us. In fact, there is no one who will do a mighty work in my name and will be able soon afterwards to speak evil about me. Therefore, do not prevent him” +9:39 hbu8 rc://*/ta/man/translate/grammar-connect-logic-result μὴ κωλύετε αὐτόν; οὐδεὶς γάρ ἐστιν ὃς ποιήσει δύναμιν ἐπὶ τῷ ὀνόματί μου, καὶ δυνήσεται ταχὺ κακολογῆσαί με 1 If it would be more natural in your language, you could reverse the order of these clauses, since the second clause gives the reason for the result that the first clause describes. Alternate translation: “There is no one who will do a mighty work in my name and will be able soon afterwards to speak evil about me, so do not prevent him” 9:39 oynl rc://*/ta/man/translate/figs-doublenegatives μὴ κωλύετε αὐτόν 1 If it would be helpful in your language, you could use a positive expression to translate this double negative that consists of the negative particle **not** and the negative verb **prevent**. Alternate translation: “Allow him to continue” -9:39 yw2q rc://*/ta/man/translate/figs-metonymy ὀνόματί 1 See how you translated **name** in [9:38](../09/38.md). -9:39 h7ez rc://*/ta/man/translate/figs-abstractnouns κακολογῆσαί 1 If your language does not use an abstract noun for the idea of **evil**, you can express the idea behind the abstract noun **evil** by using an adjective to describe it or by expressing it some other way that is natural in language. -9:40 tma4 οὐκ ἔστιν καθ’ ἡμῶν 1 Alternate translation: “is not opposing us” -9:41 lz5d rc://*/ta/man/translate/figs-explicit ποτίσῃ ὑμᾶς ποτήριον ὕδατος ἐν ὀνόματι, ὅτι Χριστοῦ ἐστε 1 Jesus speaks about giving someone **a cup of water** as an example of how one person may help another, and the example could refer to any possible way that a person might help someone else. Here, giving one of the disciples a cup of water in Jesus’ name refers to helping them because they represent Jesus and are doing his work. If it would be helpful in your language, you could use a similar expression from your language or say this using plain language. Alternate translation: “gives you a cup of water because you are working for me” or “helps you on my account” -9:41 m0d8 rc://*/ta/man/translate/figs-metonymy ὀνόματι 1 See how you translated **name** in [9:37](../09/37.md). -9:41 u325 rc://*/ta/man/translate/figs-ellipsis ἐν ὀνόματι 1 Here, the phrase **in the name** leaves out some of the words that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the context. Alternate translation: “in my name” or “in the name of me, Jesus,” -9:41 bpz5 rc://*/ta/man/translate/figs-idiom ἐν ὀνόματι, ὅτι Χριστοῦ ἐστε 1 Here, **in the name because** is an idiom which means to do something for the sake of someone. If it would be helpful in your language, you could use an equivalent idiom or use plain language. Alternate translation: “because you belong to Christ” or “because you serve me” -9:41 bgq1 rc://*/ta/man/translate/figs-litotes οὐ μὴ ἀπολέσῃ 1 Here, Jesus uses the negative phrase **certainly not** together with the negative word **lose**to express a strong positive meaning. If it would be helpful in your language, you can express the meaning positively. Alternate translation: “he will certainly receive” -9:41 wnb2 rc://*/ta/man/translate/figs-abstractnouns οὐ μὴ ἀπολέσῃ τὸν μισθὸν αὐτοῦ 1 If your language does not use an abstract noun for the idea of **reward**, you can express the idea behind the abstract noun **reward** by using a verb phrase. Alternate translation: “he will certainly be rewarded” or “God will certainly reward that person” -9:41 jjq5 rc://*/ta/man/translate/figs-gendernotations οὐ μὴ ἀπολέσῃ τὸν μισθὸν αὐτοῦ 1 Although the pronouns **he** and **his** are masculine, they are being used here in a generic sense that includes both men and women. Alternate translation: “that person will certainly not lose their reward” -9:42 cj0l rc://*/ta/man/translate/figs-metaphor ἕνα τῶν μικρῶν τούτων 1 The phrase **these little ones** could be: (1) a reference to children who love Jesus and who are physically little compared to adults. Alternate translation: “one of these children who believe in me” (2) a reference to people whose faith is new and has not yet become mature and strong. Alternate translation: “one of these new believers” or (3) a reference to people who are not important from a human perspective. Alternate translation: “one of these common people” -9:42 gef5 rc://*/ta/man/translate/figs-hypo καλόν ἐστιν αὐτῷ μᾶλλον εἰ 1 Jesus is using a hypothetical situation to teach. Here, Jesus is making a comparison to the punishment that people will receive from God for causing other people to sin. Jesus means that the person’s punishment from God for causing people to sin will be worse than if that person had drowned in the sea. He is not saying that someone would actually put a stone around a person’s neck and throw them into the sea as an alternative to being punished by God. Use the natural form in your language for expressing a hypothetical situation. Alternate translation: “The punishment he will receive will be worse than if” -9:42 z6k5 rc://*/ta/man/translate/translate-unknown μύλος ὀνικὸς 1 A **millstone of a donkey** was a round stone used for grinding grain into flour. It was so heavy that it required a donkey or an ox to turn it. If it would be helpful in your language, you could use the name of an object in your area that is very heavy, or you could use a general expression such as “a very heavy stone,” as modeled by the UST. -9:42 bx6c rc://*/ta/man/translate/figs-explicit περὶ τὸν τράχηλον αὐτοῦ 1 The implication is that someone would tie the stone around the person’s neck. If it would be helpful in your language, you could indicate that explicitly. Alternate translation: “if someone were to attach a millstone of a donkey around his neck” -9:43 g8dv rc://*/ta/man/translate/figs-metonymy ἐὰν σκανδαλίσῃ σε ἡ χείρ σου 1 Here, **hand** is a metonym for doing, or desiring to do, something sinful with your hand. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “if you want to do something sinful with one of your hands” or “if you are doing something sinful with one of your hands” -9:43 ifcv rc://*/ta/man/translate/figs-hyperbole ἐὰν σκανδαλίσῃ σε ἡ χείρ σου, ἀπόκοψον αὐτήν 1 When Jesus says, **if your hand causes you to stumble, cut it off**, he is using exaggeration in order to emphasize the seriousness of sin and the importance of avoiding it. Jesus is not being literal when he says to cut off **your hand**, because Judaism taught against harming one’s body, and Jesus taught in [Mark 7:14–23](../mrk/07/14.md), and elsewhere that the human heart is what causes people to sin. If it would be helpful in your language, you could clarify this in a footnote if you are using footnotes. -9:43 wd7y rc://*/ta/man/translate/figs-explicit εἰσελθεῖν εἰς τὴν ζωὴν 1 Here, the phrase **enter into life** is referring to living eternally with God after one’s life on earth has ended. If it would be helpful in your language, you could say that explicitly. Alternate translation: “to enter into eternal life” or “to die and live forever” -9:43 h9lh rc://*/ta/man/translate/figs-hyperbole κυλλὸν εἰσελθεῖν εἰς τὴν ζωὴν 1 When Jesus speaks of entering into eternal **life crippled**, he is not being literal, but rather, he is using hyperbole in order to emphasize the importance of striving against sin and things that could prevent one from receiving eternal life. The Bible teaches that when people enter into eternal life with God, he will restore their bodies of any physical defects. If it would be helpful in your language, you could clarify this in a footnote if you are using footnotes. -9:43 l5bf rc://*/ta/man/translate/figs-abstractnouns εἰσελθεῖν εἰς τὴν ζωὴν 1 If your language does not use an abstract noun for the idea of **life**, you can express the idea behind the abstract noun **life** in another way. Alternate translation: “to live with God forever” or “live forever with God” -9:43 ttl7 εἰς τὸ πῦρ τὸ ἄσβεστον 1 Alternate translation: “where the fire cannot be put out” -9:45 lx2b rc://*/ta/man/translate/figs-metonymy ἐὰν ὁ πούς σου σκανδαλίζῃ σε 1 Here, the word **foot** refers to going, or desiring to go someplace for the purpose of sinning. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “if you use your foot to walk someplace in order to sin” -9:45 so26 rc://*/ta/man/translate/figs-explicit εἰσελθεῖν εἰς τὴν ζωὴν 1 See how you translated the phrase **enter into life** in [Mark 9:43](../mrk/09/43.md). -9:45 vj49 rc://*/ta/man/translate/figs-hyperbole εἰσελθεῖν εἰς τὴν ζωὴν χωλὸν 1 When Jesus speaks of entering into eternal **life lame**, he is not being literal, but rather is using exaggeration in order to emphasize the importance of striving against sin and things that could prevent one from receiving eternal life. The Bible teaches that when people enter into eternal life with God, he will restore their bodies of any physical injuries or impairments. If it would be helpful in your language, you could clarify this in a footnote if you are using footnotes in your translation. -9:45 hbt9 rc://*/ta/man/translate/figs-activepassive βληθῆναι εἰς τὴν Γέενναν 1 If your language does not use the passive form in this way, you can express the phrase **to be thrown** in active form or in another way that is natural in your language. If you must state who did the action, Jesus implies that “God” is the one who will do it. Alternate translation: “for God to throw you into Gehenna” -9:47 okc3 rc://*/ta/man/translate/figs-metonymy ἐὰν ὁ ὀφθαλμός σου σκανδαλίζῃ σε, ἔκβαλε αὐτόν 1 Being the organ of vision, the **eye** substitutes for looking at something. In this case, the person looks at something which God has prohibited, which in turn can cause the person to sin. If it would be helpful in your language, you could express the meaning in plain language. Alternate translation: “if you want to sin because of looking at something, tear your eye out” or “if you want to do something sinful because of what you look at, tear your eye out” -9:47 h4dv rc://*/ta/man/translate/figs-explicit μονόφθαλμον εἰσελθεῖν εἰς τὴν Βασιλείαν τοῦ Θεοῦ 1 Here, the phrase **enter into the kingdom of God** is referring to living eternally with God after one’s life on earth has ended. This phrase has a similar meaning to the phrase “to enter into life” which was used in [Mark 9:43](../mrk/09/43.md) and [Mark 9:45](../mrk/09/45.md). If it would be helpful in your language, you could express the meaning of this phrase explicitly. Alternate translation: “to enter into God’s kingdom and live with him forever with only one eye” -9:47 t7uv rc://*/ta/man/translate/figs-hyperbole μονόφθαλμον εἰσελθεῖν εἰς τὴν Βασιλείαν τοῦ Θεοῦ 1 When Jesus speaks of entering **into the kingdom of God with one eye** he is not being literal, but rather is using exaggeration in order to emphasize the importance of striving against sin and things that could prevent one from receiving eternal life. The Bible teaches that when people enter into eternal life with God, he will restore their bodies of any physical defects. If it would be helpful in your language, you could clarify this in a footnote if you are using footnotes. -9:47 r2gn rc://*/ta/man/translate/figs-activepassive βληθῆναι εἰς τὴν Γέενναν 1 See how you translated the phrase **to be thrown into Gehenna** in [Mark 9:45](../mrk/09/45.md). -9:49 mr5y rc://*/ta/man/translate/figs-activepassive πᾶς & πυρὶ ἁλισθήσεται 1 If your language does not use the passive form in this way, you can express the phrase **will be salted** in active form or in another way that is natural in your language. If you must state who did the action, Jesus implies that “God” is the one who will do it. Alternate translation: “God will salt everyone with fire” -9:49 ma3s rc://*/ta/man/translate/figs-metaphor πυρὶ ἁλισθήσεται 1 Here, **fire** is a metaphor for suffering, and putting salt on people is a metaphor for purifying them, so **will be salted with fire** is a metaphor for being purified through suffering. Alternate translation: “will be made pure in the fire of suffering” or “will suffer in order to be purified, as a sacrifice is purified with salt” +9:39 ouab rc://*/ta/man/translate/figs-yousingular μὴ κωλύετε 1 Because Jesus is speaking to his disciples, the command **Do not prevent** is plural. +9:39 wyk3 rc://*/ta/man/translate/translate-tense ποιήσει & δυνήσεται 1 Here Jesus uses the future tense to describe something that is generally true. If it would be helpful in your language, you could use whatever form is natural for stating a general truth. Alternate translation: “does … is able” +9:39 yw2q rc://*/ta/man/translate/figs-metonymy ἐπὶ τῷ ὀνόματί μου 1 See how you translated **name** in [9:38](../09/38.md). Alternate translation: “on my behalf” or “as my representative” or “by my authority” +9:39 h7ez rc://*/ta/man/translate/figs-abstractnouns κακολογῆσαί 1 If your language does not use an abstract noun for the idea of **evil**, you could express the same idea in another way. Alternate translation: “to say evil things about” +9:40 ozrh rc://*/ta/man/translate/grammar-connect-logic-result γὰρ 1 Here, the word **For** introduces a reason for what Jesus has just told his disciples. If it would be helpful in your language, you could use a word or phrase that introduces a reason or basis for a statement, or you could leave **For** untranslated. Alternate translation: “That is because” or “Here is why:” +9:40 tma4 rc://*/ta/man/translate/figs-idiom οὐκ ἔστιν καθ’ ἡμῶν, ὑπὲρ ἡμῶν ἐστιν 1 Here, the phrase **against us** describes people who attack or hate Jesus and his disciples. The phrase **for us** describes people who support or are friendly to Jesus and his disciples. If it would be helpful in your language, you could use comparable phrases or state the meaning plainly. Alternate translation: “is not our enemy is our friend” or “is not attacking us is helping us”\n +9:40 hp68 rc://*/ta/man/translate/figs-exclusive ἡμῶν -1 By **us**, Jesus means himself and his disciples, so use the inclusive form of that word in your translation if your language marks that distinction. +9:41 gzql rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 Here, the word **For** introduces an example that explains what Jesus has just said. If it would be helpful in your language, you could use a word or phrase that introduces an example, or you could leave **For** untranslated. Alternate translation: “For example,” or “Here is what I mean:” +9:41 lz5d rc://*/ta/man/translate/figs-explicit ὃς & ἂν ποτίσῃ ὑμᾶς ποτήριον ὕδατος 1 Jesus speaks about giving someone **a cup of water** to drink as an example of one small way in which a person can help another person. If it would be helpful in your language, you could indicate that this is an example, or you could use a more general expression. Alternate translation: “whoever, for example, gives you a cup of water” or “whoever helps you in any way” +9:41 nmx2 rc://*/ta/man/translate/figs-yousingular ὑμᾶς & ἐστε & ὑμῖν 1 Because Jesus is talking to his disciples, the word **you** throughout this verse is plural. +9:41 m0d8 rc://*/ta/man/translate/figs-idiom ἐν ὀνόματι, ὅτι 1 Here, the phrase **in the name that** introduces the reason or basis for something. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “on the ground that” or “since” +9:41 ypgl rc://*/ta/man/translate/figs-123person Χριστοῦ ἐστε 1 Jesus is speaking about himself in the third person. If this would not be natural in your language, you could use the first person form. Alternate translation: “you belong to me, Christ” +9:41 bpz5 ἀμὴν, λέγω ὑμῖν 1 Jesus says this to emphasize what he is about to tell his disciples. Use a natural form in your language for emphasizing the truth and importance of a statement. Alternate translation: “I can assure you” +9:41 bgq1 rc://*/ta/man/translate/figs-litotes οὐ μὴ ἀπολέσῃ 1 Jesus is using a figure of speech here that expresses a strongly positive meaning by using a negative phrase, **certainly not**, together with an expression that is the opposite of the intended meaning, **lose**. If it would be helpful in your language, you could express the positive meaning. Alternate translation: “he will most certainly receive” +9:41 jjq5 rc://*/ta/man/translate/figs-gendernotations οὐ μὴ ἀπολέσῃ τὸν μισθὸν αὐτοῦ 1 Although the pronouns **he** and **his** are masculine, they are being used here in a generic sense that includes both men and women. Alternate translation: “that person will certainly not lose his or her reward” +9:41 wnb2 rc://*/ta/man/translate/figs-doublenegatives οὐ μὴ 1 The words translated **certainly not** are two negative words. In this construction, the second negative does not cancel the first to create a positive meaning. Instead, it gives greater emphasis to the negative. If your language can use two negatives that do not cancel one another to create a positive meaning, you could use a double negative here. If your language does not use two negatives in that way, you could translate with one strong negative, as the ULT does. Alternate translation: “by no means” +9:42 nhbw rc://*/ta/man/translate/grammar-connect-words-phrases καὶ 1 Here, the word **And** introduces a situation that contrasts with the situation that Jesus described in the previous verse. In this verse, people are harming instead of helping Jesus’ disciples. If it would be helpful in your language, you could use a word or phrase that introduces this kind of contrast, or you could leave **And** untranslated. Alternate translation: “In contrast,” or “However,” +9:42 v8qw rc://*/ta/man/translate/figs-metaphor σκανδαλίσῃ ἕνα τῶν μικρῶν τούτων τῶν πιστευόντων εἰς ἐμέ 1 Here, Jesus is speaking of sinning as if it were stumbling. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “causes one of these little ones who believe in me to sin” +9:42 cj0l rc://*/ta/man/translate/figs-explicit ἕνα τῶν μικρῶν τούτων τῶν πιστευόντων εἰς ἐμέ 1 The phrase **these little ones** could refer: (1) to people who are not important from a human perspective. Alternate translation: “one of these unimportant people who believe in me” (2) to children who love Jesus and who are physically **little** compared to adults. Alternate translation: “one of these children who believe in me” (3) to people whose faith is new and has not yet become mature and strong. Alternate translation: “one of these people who recently believed in me” +9:42 gef5 rc://*/ta/man/translate/figs-explicit καλόν ἐστιν αὐτῷ μᾶλλον εἰ 1 Here Jesus implies that what he is about to describe is **better** than being punished by God for causing one of these little ones to sin. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “rather than being punished by God for doing that, it is better for him if” +9:42 t9fo rc://*/ta/man/translate/figs-gendernotations αὐτῷ & αὐτοῦ & βέβληται 1 Although the terms **him**, **his**, and **he** are masculine, Jesus is using the words in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “for that person … his or her … he or she has been thrown” +9:42 bami rc://*/ta/man/translate/figs-activepassive περίκειται μύλος ὀνικὸς περὶ τὸν τράχηλον αὐτοῦ, καὶ βέβληται εἰς τὴν θάλασσαν 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, you could use an indefinite subject. Alternate translation: “that people might put a millstone of a donkey around his neck and throw him into the sea” +9:42 z6k5 rc://*/ta/man/translate/translate-unknown μύλος ὀνικὸς 1 A **millstone** was a round stone used for grinding grain into flour. The phrase **of a donkey** indicates that this kind of **millstone** was heavy enough that it took a **donkey** to turn it. If your readers would not be familiar with this type of stone, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “a very large rock” or “a very heavy object” +9:42 bx6c rc://*/ta/man/translate/figs-explicit περίκειται & περὶ τὸν τράχηλον αὐτοῦ 1 The implication is that someone would tie the **millstone** around the person’s neck. If it would be helpful in your language, you could indicate that explicitly. Alternate translation: “is attached to his neck” +9:43 ifcv rc://*/ta/man/translate/grammar-connect-condition-hypothetical ἐὰν σκανδαλίσῃ σε ἡ χείρ σου 1 Jesus is suggesting that this is a hypothetical condition, that the disciples might experience their **hand** causing them **to stumble**. Use a natural form in your language for introducing a situation that could happen. Alternate translation: “consider this situation: your hand causes you to stumble. If that were to happen” +9:43 g8dv rc://*/ta/man/translate/figs-personification σκανδαλίσῃ σε ἡ χείρ σου 1 Here, Jesus speaks of **your foot** as if they were a person who could cause **you to stumble**. He means that the **hand** is the part of the body that is involved in the stumbling. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “it is your hand’s fault that you stumble” or “you stumble with your hand” +9:43 m3k1 rc://*/ta/man/translate/figs-youcrowd σκανδαλίσῃ σε & σου, ἀπόκοψον αὐτήν & σε 1 Even though Jesus is speaking to many disciples, he is addressing an individual situation, so **your** and **you** throughout this verse as well as the command **cut it off** are singular. But if the singular form would not be natural in your language for someone who is speaking to a group of people, you could use plural forms in your translation. If you do so, you may also need to make some other words plural. +9:43 gxu4 rc://*/ta/man/translate/figs-metaphor σκανδαλίσῃ σε 1 Here, Jesus is speaking of sinning as if it were stumbling. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “causes you to sin” +9:43 qo45 rc://*/ta/man/translate/figs-hyperbole ἀπόκοψον αὐτήν 1 Here Jesus provides the most extreme response to sinning. He does not mean that this should be the normal way to deal with sin. You should preserve the extreme language Jesus uses, but you could use a form that indicates that this is the most extreme example. Alternate translation: “if necessary you should even cut it off!” +9:43 wd7y rc://*/ta/man/translate/figs-metaphor εἰσελθεῖν εἰς τὴν ζωὴν 1 Here Jesus speaks as if **life** were a house into which someone could **enter**. He is referring to experiencing or receiving **life**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to experience life” or “to receive life” +9:43 l5bf rc://*/ta/man/translate/figs-abstractnouns εἰσελθεῖν εἰς τὴν ζωὴν 1 If your language does not use an abstract noun for the idea of **life**, you could express the same idea in another way. Alternate translation: “to be able to live” +9:43 h9lh rc://*/ta/man/translate/figs-explicit τὴν ζωὴν 1 Here Jesus implies that this **life** is everlasting or undying life. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “true life” or “everlasting life” +9:43 wlu7 rc://*/ta/man/translate/figs-metaphor τὴν Γέενναν 1 Here Jesus uses the name **Gehenna** to refer to hell. The valley named **Gehenna** was outside the city of Jerusalem and was a place where people threw out and burned garbage. If it would be helpful in your language, you could use a simile or state the meaning plainly. Alternate translation: “a place like the valley of Gehenna” or “hell, which is like Gehenna valley” +9:43 ttl7 εἰς τὸ πῦρ τὸ ἄσβεστον 1 Here, the phrase **the unquenchable fire** refers to **Gehenna**, or hell, and describes it as a very unpleasant place. If it would be helpful in your language, you could express the idea in simile form or state the meaning plainly. Alternate translation: “which is as hot as unquenchable fire” or “a terrible place” +9:44 f0g0 rc://*/ta/man/translate/translate-textvariants ὅπου ὁ σκώληξ αὐτῶν οὐ τελευτᾷ καὶ τὸ πῦρ οὐ σβέννυται 1 See the discussion of textual issues at the end of the General Notes to this chapter to decide whether to include this verse in your translation. The notes below discuss translation issues in this verse, for those who decide to include it. +9:44 yh4o rc://*/ta/man/translate/figs-metaphor ὅπου ὁ σκώληξ αὐτῶν οὐ τελευτᾷ καὶ τὸ πῦρ οὐ σβέννυται 1 Here the author describes hell as if it were a place where there were worms and fire. He means that it is a very unpleasant place where people experience punishment and pain. If it would be helpful in your language, you could express the idea in simile form. Alternate translation: “where it is as if their worm does not end, and it is as if the fire is not quenched” or “which is like a place where their worm does not end and the fire is not quenched” +9:44 vpk7 rc://*/ta/man/translate/writing-pronouns ὁ σκώληξ αὐτῶν 1 The pronoun **their** refers to people who are in Gehenna. If this is not clear for your readers, you could refer to these people more directly. Alternate translation: “the worm of the people there” +9:44 urrn rc://*/ta/man/translate/figs-possession ὁ σκώληξ αὐτῶν 1 Here, the author is using the possessive form to describe a **worm** that devours them. If this is not clear in your language, you could express the idea in another way. Alternate translation: “the worm that devours them” +9:44 kj46 rc://*/ta/man/translate/grammar-collectivenouns ὁ σκώληξ & οὐ τελευτᾷ 1 If it would not be natural in your language to speak as if a group of people were being devoured by only one **worm**, you could use the plural form of that word in your translation. Alternate translation: “worms do not end” +9:44 m6z2 rc://*/ta/man/translate/figs-euphemism οὐ τελευτᾷ 1 The author is referring to death in a polite way by using the word **end**. He means that **the worm** continues to devour the people there because it never dies. If it would be helpful in your language, you could use a polite way of referring to this in your language, or you could state this plainly. Alternate translation: “does not pass away” or “does not die” or “never ceases to devour” +9:44 lm09 rc://*/ta/man/translate/figs-activepassive τὸ πῦρ οὐ σβέννυται 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, you could use an indefinite subject. Alternate translation: “people do not quench the fire” +9:44 s37j rc://*/ta/man/translate/figs-explicit τὸ πῦρ 1 Here the author implies that **the fire** burns the people who are in Gehenna. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “the fire that burns them” +9:45 lx2b ἐὰν ὁ πούς σου σκανδαλίζῃ σε, ἀπόκοψον αὐτόν; καλόν ἐστίν σε εἰσελθεῖν εἰς τὴν ζωὴν χωλὸν, ἢ τοὺς δύο πόδας ἔχοντα 1 Here Jesus repeats what he said in [9:43](../09/43.md) except he refers to a **foot** and being **lame** rather than a “hand” and being “crippled.” Express the idea as you did there, making the necessary changes to refer to a **foot**. +9:45 vj49 rc://*/ta/man/translate/figs-activepassive βληθῆναι 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was God. Alternate translation: “for God to throw you” +9:45 hbt9 rc://*/ta/man/translate/figs-metaphor τὴν Γέενναν 1 See how you translated **Gehenna** in [9:43](../09/43.md). Alternate translation: “a place like the valley of Gehenna” or “hell, which is like Gehenna valley” +9:45 zhf0 rc://*/ta/man/translate/translate-textvariants τὴν Γέενναν 1 Many ancient manuscripts read **Gehenna**. The ULT follows that reading. Other ancient manuscripts add the words “into the unquenchable fire” after **Gehenna**. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. +9:46 c8fm rc://*/ta/man/translate/translate-textvariants ὅπου ὁ σκώληξ αὐτῶν οὐ τελευτᾷ καὶ τὸ πῦρ οὐ σβέννυται 1 See the discussion of textual issues at the end of the General Notes to this chapter to decide whether to include this verse in your translation. Since this verse is identical to [9:44](../09/44.md), those who decide to include it should express the idea as they did there. +9:47 p0ot rc://*/ta/man/translate/grammar-connect-condition-hypothetical ἐὰν ὁ ὀφθαλμός σου σκανδαλίζῃ σε 1 Jesus is suggesting that this is a hypothetical condition, that the disciples might experience their **eye** causing them to stumble. Use a natural form in your language for introducing a situation that could happen. Alternate translation: “consider this situation: your eye causes you to stumble. If that were to happen” +9:47 okc3 rc://*/ta/man/translate/figs-personification ὁ ὀφθαλμός σου σκανδαλίζῃ σε 1 Here, Jesus speaks of **your eye** as if it were a person who could cause **you to stumble**. He means that the **eye** is the part of the body that is involved in the stumbling. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “it is your eye’s fault that you stumble” or “you stumble with your eye”\n +9:47 lcbs rc://*/ta/man/translate/figs-youcrowd σου σκανδαλίζῃ σε, ἔκβαλε αὐτόν & σέ 1 Even though Jesus is speaking to many disciples, he is addressing an individual situation, so **your** and **you** throughout this verse as well as the command **throw it out** are singular. But if the singular form would not be natural in your language for someone who is speaking to a group of people, you could use plural forms in your translation. If you do so, you may also need to make some other words plural. +9:47 j65u rc://*/ta/man/translate/figs-metaphor σκανδαλίζῃ σε 1 Here, Jesus is speaking of sinning as if it were stumbling. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “causes you to sin” +9:47 t7uv rc://*/ta/man/translate/figs-hyperbole ἔκβαλε αὐτόν 1 Here Jesus provides the most extreme response to sinning. He does not mean that this should be the normal way to deal with sin. You should preserve the extreme language Jesus uses, but you could use a form that indicates that this is the most extreme example. Alternate translation: “if necessary you should even throw it out!” +9:47 qy91 rc://*/ta/man/translate/figs-activepassive βληθῆναι 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was God. Alternate translation: “for God to throw you” +9:47 r2gn rc://*/ta/man/translate/figs-metaphor τὴν Γέενναν 1 See how you translated **Gehenna** in [9:43](../09/43.md). Alternate translation: “a place like the valley of Gehenna” or “hell, which is like Gehenna valley” +9:48 sss2 rc://*/ta/man/translate/figs-metaphor ὅπου ὁ σκώληξ αὐτῶν οὐ τελευτᾷ, καὶ τὸ πῦρ οὐ σβέννυται 1 Here Jesus describes hell as if it were a place where there were worms and fire. He means that it is a very unpleasant place where people experience punishment and pain. If it would be helpful in your language, you could express the idea in simile form. Alternate translation: “where it is as if their worm does not end, and it is as if the fire is not quenched” or “which is like a place where their worm does not end and the fire is not quenched” +9:48 sss3 rc://*/ta/man/translate/writing-pronouns ὁ σκώληξ αὐτῶν 1 The pronoun **their** refers to people who are in Gehenna. If this is not clear for your readers, you could refer to these people more directly. Alternate translation: “the worm of the people there” +9:48 sss4 rc://*/ta/man/translate/figs-possession ὁ σκώληξ αὐτῶν 1 Here, Jesus is using the possessive form to describe a **worm** that devours them. If this is not clear in your language, you could express the idea in another way. Alternate translation: “the worm that devours them” +9:48 sss5 rc://*/ta/man/translate/grammar-collectivenouns ὁ σκώληξ & οὐ τελευτᾷ 1 If it would not be natural in your language to speak as if a group of people were being devoured by only one **worm**, you could use the plural form of that word in your translation. Alternate translation: “worms do not end” +9:48 sss6 rc://*/ta/man/translate/figs-euphemism οὐ τελευτᾷ 1 Jesus is referring to death in a polite way by using the word **end**. He means that **the worm** continues to devour the people there because it never dies. If it would be helpful in your language, you could use a polite way of referring to this in your language, or you could state this plainly. Alternate translation: “does not pass away” or “does not die” or “never ceases to devour” +9:48 sss7 rc://*/ta/man/translate/figs-activepassive τὸ πῦρ οὐ σβέννυται 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, you could use an indefinite subject. Alternate translation: “people do not quench the fire” +9:48 sss8 rc://*/ta/man/translate/figs-explicit τὸ πῦρ 1 Here Jesus implies that **the fire** burns the people who are in Gehenna. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “the fire that burns them” +9:49 k379 rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 Here, the word **For** introduces an explanation related to what Jesus has just said about using extreme means to make sure that one does not sin. If it would be helpful in your language, you could use a word or phrase that introduces a related explanation, or you could leave **For** untranslated. Alternate translation: “Further,” or “As a matter of fact,” +9:49 mr5y rc://*/ta/man/translate/figs-activepassive πᾶς & ἁλισθήσεται 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was God. Alternate translation: “God will salt everyone” +9:49 ma3s rc://*/ta/man/translate/figs-metaphor πυρὶ ἁλισθήσεται 1 Here Jesus speaks as if people were food or sacrifices that **will be salted with fire**. In Jesus’ culture, people would put salt on their food and on sacrifices that they offered to God. The salt preserved the food and made it taste better. When someone is salted **with fire**, it most likely refers to that person experiencing difficult or painful situations that eventually help and sanctify that person. However, Jesus does not explain the metaphor, and Christians disagree on what it means. If possible, preserve the metaphor or express the idea in simile form. If necessary, you could state more explicitly that Jesus is referring to some form of suffering and its effects on people. Alternate translation: “will experience something like being salted with fire” or “will suffer as if they were being burned, and that will help them as if they were being salted” +9:49 mlnp rc://*/ta/man/translate/translate-textvariants πυρὶ 1 Many ancient manuscripts read **with fire**. The ULT follows that reading. Other ancient manuscripts include the words “and every sacrifice will be salted with salt” after **with fire**. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. +9:50 qt9a rc://*/ta/man/translate/figs-parables καλὸν τὸ ἅλας 1 To teach the disciples, Jesus offers a story or illustration. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “Listen to this illustration: Salt is good” +9:50 oaep rc://*/ta/man/translate/grammar-connect-condition-hypothetical ἐὰν & τὸ ἅλας ἄναλον γένηται, ἐν τίνι 1 Jesus means that it is possible for **salt** to become **unsalty**, and he is speaking about what can or cannot happen after **salt** has become **unsalty**. Use a natural form in your language for introducing a situation that could happen. Alternate translation: “suppose that the salt becomes unsalty. With what” 9:50 rb7r ἄναλον γένηται 1 Alternate translation: “loses its salty taste” -9:50 fqb8 rc://*/ta/man/translate/figs-rquestion ἐν τίνι αὐτὸ ἀρτύσετε? 1 By using the question **with what will you season it?**, Jesus is not asking for information, but rather, he is using the question form to emphasize a truth that he wants his listeners to understand. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “you cannot make it salty again.” +9:50 fqb8 rc://*/ta/man/translate/figs-rquestion ἐν τίνι αὐτὸ ἀρτύσετε? 1 Jesus is using the question form to show that no one can make ruined salt salty again. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “you cannot season it with anything!” or “you are not able to season it.”\n 9:50 t76n αὐτὸ ἀρτύσετε 1 Alternate translation: “will you make it taste salty again” -9:50 f34y rc://*/ta/man/translate/figs-metaphor ἔχετε ἐν ἑαυτοῖς ἅλα 1 Jesus speaks of doing good things for one another as if good things were **salt**. If it would be helpful in your language to understand what **salt** means in this context, you could use an equivalent metaphor from your culture or you could use plain language. Alternate translation: “Do good to each other, like salt adds flavor to food” -9:50 syc9 rc://*/ta/man/translate/figs-rpronouns ἔχετε ἐν ἑαυτοῖς ἅλα 1 The plural reflexive pronoun **yourselves** is used here to emphasize that Jesus wanted his 12 disciples to apply what he was saying to themselves. Use a form that is natural in your language to indicate this. Alternate translation: “Make sure that each of you has salt within yourself” -9:50 tind rc://*/ta/man/translate/figs-yousingular εἰρηνεύετε ἐν ἀλλήλοις 1 The command, **be at peace with one another**, is an instruction to all of Jesus’ 12 disciples. Use the most natural form in your language to give direction to a group of people. -10:intro bq25 0 # Mark 10 General Notes\n\n## Structure and Formatting\n\nSome translations set quotations from the Old Testament farther to the right on the page than the rest of the text. The ULT does this with the quoted material in [Mark10:7–8](../mrk/10/07.md).\n\n## Special Concepts in this Chapter\n\n### Jesus’ teaching about divorce\n\nThe Pharisees wanted to find a way to make Jesus say that it is good to break the law of Moses, so they asked him about divorce. As Jesus tells how God originally designed marriage, he shows that the Pharisees taught wrongly about divorce.\n\n## Important Figures of Speech in this Chapter\n\n### Metaphor\n\nMetaphors are mental pictures of visible objects that speakers use to explain invisible truths. When Jesus spoke of “the cup which I will drink,” he was speaking of the pain he would suffer on the cross as if it were a bitter, poisonous liquid in a cup.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Paradox\n\nA paradox is a true statement that appears to describe something impossible. Jesus uses a paradox when he says, “Whoever wishes to become great among you must be your servant” ([Mark 10:43](../mrk/10/43.md)). -10:1 qq93 rc://*/ta/man/translate/figs-explicit ἐκεῖθεν ἀναστὰς, ἔρχεται 1 Jesus’ disciples were traveling with him, and they were leaving Capernaum. If it would be helpful in your language, you could indicate that explicitly. Alternate translation: “getting up, Jesus and his disciples left Capernaum and went from that place” -10:1 goki rc://*/ta/man/translate/figs-go ἔρχεται 1 Your language may say “comes” rather than **goes** in contexts such as this. Use whichever is more natural. Alternate translation: “he comes” -10:1 j5wa καὶ πέραν τοῦ Ἰορδάνου 1 Alternate translation: “and to the land on the other side of the Jordan River” or “and to the area east of the Jordan River” -10:1 s6fy rc://*/ta/man/translate/figs-go συνπορεύονται & ὄχλοι πρὸς αὐτόν 1 Your language may say “went” rather than **come** in contexts such as this. Use whichever is more natural. Alternate translation: “the crowds went together to him” -10:1 vzb4 εἰώθει 1 Alternate translation: “was his custom” or “he usually did” -10:5 m73x rc://*/ta/man/translate/figs-metonymy τὴν σκληροκαρδίαν 1 Here, **heart** refers to a person’s inner being or mind. If it would be helpful in your language, you could use an equivalent expression or plain language, as modeled by the UST. -10:5 xqzb rc://*/ta/man/translate/figs-idiom τὴν σκληροκαρδίαν ὑμῶν 1 The phrase **hardness of heart** is an idiom which describes stubbornly choosing to resist God’s will and desires and instead choosing one’s own will and desires. If this would be misunderstood in your language, you could use an equivalent idiom or use plain language. See how you translated the phrase “the hardness of their heart” in [Mark 3:5](../mrk/03/05.md). Alternate translation: “your stubbornness” -10:6 m6lj rc://*/ta/man/translate/figs-nominaladj ἄρσεν καὶ θῆλυ ἐποίησεν αὐτούς 1 Here, the adjectives **male** and **female** are being used as nouns in order to describe two groups of people, men and women. Your language may use adjectives in the same way. If not, you could translate these in another way. Alternate translation: “God made people to be men and women” -10:6 jz57 rc://*/ta/man/translate/figs-quotesinquotes ἀπὸ δὲ ἀρχῆς κτίσεως, ἄρσεν καὶ θῆλυ ἐποίησεν αὐτούς 1 Beginning in the previous verse, Jesus begins directly addressing the Pharisees with the words “Because of your hardness of heart.” Here and in the next two verses, he continues to address the Pharisees. In this verse, Jesus begins quoting two Old Testament scripture passages, [Genesis 1:27](../gen/01/27.md) and [Genesis 2:24](../gen/02/24.md) which he concludes at the end of [Mark 10:8](../mrk/10/08.md). Jesus’ entire address is enclosed with double quotation marks. His quotation of the Old Testament is enclosed with single quotation marks, because it is a quote within a quote. If it would be helpful in your language, you could translate Jesus’ direct quotation as an indirect quotation. Alternate translation: “But from the beginning of creation, the Scriptures tell us that God made people male and female” -10:7 lfzd rc://*/ta/man/translate/grammar-collectivenouns καταλείψει ἄνθρωπος τὸν πατέρα αὐτοῦ καὶ τὴν μητέρα 1 Here, the word **man** is a singular noun that refers to a group of people. If your language does not use singular nouns in that way, you can use a different expression. Alternate translation: “men will leave their fathers and mothers” or “men will leave their parents” -10:8 rd63 καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν; ὥστε οὐκέτι εἰσὶν δύο, ἀλλὰ μία σάρξ 1 In this verse Jesus finishes his quotation of [Genesis 1:27](../gen/01/27.md) and [Genesis 2:24](../gen/02/24.md). Jesus began quoting Genesis in the second half of [Mark 10:6](../mrk/10/06.md). -10:8 p7yc rc://*/ta/man/translate/figs-metaphor οὐκέτι εἰσὶν δύο, ἀλλὰ μία σάρξ 1 A husband and wife **no longer** being **two** but instead being **one flesh** is metaphor illustrating the husband and wife’s close union as a couple. If it would be helpful in your language, you could use an equivalent metaphor from your culture or clarify this using plain language. Alternate translation: “the two people are like one person” -10:9 ty4e rc://*/ta/man/translate/figs-explicit ὃ οὖν ὁ Θεὸς συνέζευξεν, ἄνθρωπος μὴ χωριζέτω 1 The phrase **what God joined together** refers to any married couple. If it would be helpful in your language, you could indicate that explicitly. Alternate translation: “Therefore, since God has joined together husband and wife, let no one separate them” or “Therefore, since God has joined together husband and wife, let no one tear them apart” -10:9 pty4 rc://*/ta/man/translate/figs-gendernotations ἄνθρωπος μὴ χωριζέτω 1 Here, although the term **man** is masculine, it is used in a generic sense to refer to any person, male or female. If it would be helpful in your language, you could indicate that explicitly. Alternate translation: “should not be separated by any person” or “let people not separate” -10:10 l8fu rc://*/ta/man/translate/figs-explicit περὶ τούτου ἐπηρώτων αὐτόν 1 The word **this** refers to the conversation that Jesus just had with the Pharisees about divorce. If it would be helpful in your language, you could say that explicitly. Alternate translation: “asked Jesus about the conversation he had just had with the Pharisees” -10:11 i5kp rc://*/ta/man/translate/figs-genericnoun ὃς ἂν 1 Here the word **Whoever** does not refer to anyone in the world, but rather to any person who **divorces his wife and marries another** person. If it would be helpful in your language, you could express that explicitly. Alternate translation: “Anyone who” -10:12 sn1m rc://*/ta/man/translate/figs-explicit μοιχᾶται 1 Here, the phrase **she commits adultery** means that a woman who divorces her husband and marries another man commits adultery against her previous husband. If it would be helpful in your language, you could say that explicitly. Alternate translation: “she commits adultery against the first man she married” -10:13 zx1f rc://*/ta/man/translate/writing-newevent καὶ 1 Here, the word **And** introduces a new event. Use the natural form in your language for introducing a new event. Alternate translation: “And it happened that” or “After this” -10:13 nmw7 rc://*/ta/man/translate/figs-explicit προσέφερον 1 Here, **they** refers to people. If it would be helpful in your language, you could say that explicitly, as modeled by the UST. -10:13 pk8a rc://*/ta/man/translate/figs-explicit αὐτῶν ἅψηται 1 Here, **he might touch them** means that Jesus would lay his hands on the children and bless them. If it would be helpful in your language, you could say that explicitly. Alternate translation: “he might touch them with his hands and bless them” or “Jesus might lay his hands on them and bless them” -10:14 yi5m rc://*/ta/man/translate/figs-doublet ἄφετε τὰ παιδία ἔρχεσθαι πρός με, καὶ μὴ κωλύετε αὐτά 1 The phrase **Permit the little children to come to me** and the phrase **do not forbid them** mean basically the same thing. The repetition is used for emphasis. If your language does not use repetition in this way, you can combine these phrases. Alternate translation: “Be sure to allow the little children to come to me” -10:14 qj7i rc://*/ta/man/translate/figs-doublenegatives μὴ κωλύετε 1 If the double negative **do not forbid** would be misunderstood in your language, you could translate it as a positive statement. Alternate translation: “allow” -10:15 y3a2 ὃς ἂν μὴ δέξηται τὴν Βασιλείαν τοῦ Θεοῦ ὡς παιδίον, οὐ μὴ εἰσέλθῃ εἰς αὐτήν 1 Alternate translation: “if anyone will not receive the kingdom of God as a little child, that person will definitely not enter it” -10:15 a1e7 rc://*/ta/man/translate/figs-simile ὡς παιδίον 1 The point of the comparison, **as a little child**, is that Jesus is comparing how a person must receive the kingdom of God with how a little child would receive things. If it would help in your language, you could use an equivalent comparison or express this meaning plainly. Alternate translation: “with humble faith” -10:15 q3ck rc://*/ta/man/translate/figs-explicit οὐ μὴ εἰσέλθῃ εἰς αὐτήν 1 Here, the word **it** refers to the kingdom of God. If it would be helpful in your language, you could say that explicitly. Alternate translation: “will certainly not enter the kingdom of God” -10:16 jq4f ἐναγκαλισάμενος αὐτὰ 1 Alternate translation: “embracing the children in his arms” -10:17 fpp6 rc://*/ta/man/translate/figs-metaphor ἵνα ζωὴν αἰώνιον κληρονομήσω 1 Here, the word **inherit** means “be given” or “receive” and is being used to mean “receive eternal life” or “be given eternal life.” If it would be helpful in your language, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning plainly. Alternate translation: “in order to receive eternal life” or “in order to obtain eternal life” -10:17 d0iy Διδάσκαλε 1 See how you translated **Teacher** in [4:38](../04/38.md). -10:17 h45i rc://*/ta/man/translate/figs-abstractnouns ζωὴν 1 If your language does not use an abstract noun for the idea of **life**, you can express the idea behind **life** by using a verbal form like “live,” as modeled by the UST. -10:18 lw1f rc://*/ta/man/translate/figs-rquestion τί με λέγεις ἀγαθόν? 1 Jesus’ statement “Why are you calling me good?” is a rhetorical question which Jesus is using in order to make a point and not to obtain information. If you would not use a rhetorical question to make a point in your language, you could translate Jesus’ words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “You do not understand what you are saying when you call me good!” -10:18 gyod rc://*/ta/man/translate/figs-explicit τί με λέγεις ἀγαθόν? οὐδεὶς ἀγαθὸς, εἰ μὴ εἷς ὁ Θεός 1 By saying, **Why are you calling me good? No one is good except one—God**, Jesus is correcting the man’s misunderstanding regarding eternal life and about what it takes to please God. In the previous verse, the man called Jesus “Good Teacher,” thinking that Jesus was a good man but not knowing that Jesus was God. In this verse, Jesus redirects the man’s focus away from people and towards God. As evidenced by the man’s question to Jesus in the previous verse, the man thinks that in order to merit God’s approval and “inherit eternal life,” a person simply needs to know the right things and do them. Jesus’ words in this verse are meant to correct the man’s thinking and show the man that only God is fully good and that to please God, a person must focus on God and put their trust in God. If it would be helpful in your language, you could indicate that explicitly. -10:19 qs3e rc://*/ta/man/translate/figs-quotesinquotes τὰς ἐντολὰς οἶδας: μὴ φονεύσῃς, μὴ μοιχεύσῃς, μὴ κλέψῃς, μὴ ψευδομαρτυρήσῃς, μὴ ἀποστερήσῃς, τίμα τὸν πατέρα σου καὶ τὴν μητέρα 1 In the previous verse Jesus begins directly addressing the man who came to him. This verse continues Jesus’ direct speech to the man. However, in this verse, beginning with the phrase **Do not kill**, Jesus begins quoting several Old Testament passages. If it would be helpful in your language, you could translate Jesus’ direct quotation of the Old Testament as an indirect quotation. Alternate translation: “You know that the Scriptures tell us that we should not kill, commit adultery, steal, testify falsely, or defraud others, and that each person must honor their father and mother” -10:19 hj3v μὴ ψευδομαρτυρήσῃς 1 Alternate translation: “do not testify falsely against anyone” or “do not lie about someone in court” -10:20 bd3s Διδάσκαλε 1 See how you translated **Teacher** in [4:38](../04/38.md). -10:21 syq1 rc://*/ta/man/translate/figs-metaphor ἕν σε ὑστερεῖ 1 Here, **lack** is a metaphor for still needing to do something. If it would be helpful in your language to understand what it means to **lack** in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning plainly. Alternate translation: “One thing you need to do” or “There is one thing you have not yet done” -10:21 rd85 rc://*/ta/man/translate/figs-explicit δὸς τοῖς πτωχοῖς 1 Here Jesus implies that the man should **give** the money the man would receive from selling his possessions. If it would be helpful in your language, you could say that explicitly, as modeled by the UST. -10:21 ux1l rc://*/ta/man/translate/figs-nominaladj τοῖς πτωχοῖς 1 Jesus is using the adjective **poor** as a noun in order to describe a group of people. Your language may use adjectives in the same way. If not, you could translate the phrase **the poor** with a noun phrase. Alternate translation: “people who are poor” -10:21 iij4 rc://*/ta/man/translate/figs-metaphor ἕξεις θησαυρὸν ἐν οὐρανῷ 1 Jesus speaks of rewards in heaven as if these rewards are **treasure**. If it would be helpful in your language, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning plainly. Alternative translation, “you will be rewarded in heaven” -10:22 afu7 rc://*/ta/man/translate/figs-synecdoche τῷ λόγῳ 1 Although the term **word** is singular, Mark is using this term to refer to all of the instructions that Jesus gave the man in the prior verse. If it would be helpful in your language, you could use an equivalent expression from your culture or plain language, as modeled by the UST. -10:22 v58f ἔχων κτήματα πολλά 1 Alternate translation: “someone who owned many things” -10:24 z9z1 ὁ δὲ Ἰησοῦς πάλιν ἀποκριθεὶς λέγει αὐτοῖς 1 Alternate translation: “but Jesus said to his disciples again” -10:24 fh1q rc://*/ta/man/translate/figs-metaphor τέκνα 1 Here Jesus is using the term **Children** to describe the disciples. They are under his spiritual care and Jesus teaches them as a father would instruct his children, and he regards them in that sense. If your readers would not understand the use of the term **Children** in this context, you could use an equivalent metaphor from your culture or you could translate this plainly, as UST does. -10:25 f15k rc://*/ta/man/translate/figs-hyperbole εὐκοπώτερόν ἐστιν κάμηλον διὰ τρυμαλιᾶς ῥαφίδος διελθεῖν, ἢ πλούσιον εἰς τὴν Βασιλείαν τοῦ Θεοῦ εἰσελθεῖν 1 This entire verse is an exaggeration which Jesus uses to emphasize how difficult it is for a **rich** person **to enter into the kingdom of God**. If it would be helpful in your language, you could use an equivalent expression from your language that expresses the difficulty of something happening. -10:25 t4y8 rc://*/ta/man/translate/translate-unknown εὐκοπώτερόν ἐστιν κάμηλον διὰ τρυμαλιᾶς ῥαφίδος διελθεῖν, ἢ πλούσιον εἰς τὴν Βασιλείαν τοῦ Θεοῦ εἰσελθεῖν 1 This phrase **an eye of a needle** refers to the small hole at the end of a sewing **needle** through which the thread passes. If your readers are not familiar with camels and/or needles, you could use an equivalent expression from your culture, or you could state this in plain language without using hyperbole and express the emphasis another way. Alternate translation: “It is extremely difficult for a rich person to enter into the kingdom of God” -10:27 vfyb rc://*/ta/man/translate/figs-gendernotations ἀνθρώποις 1 Here, although the term **men** is masculine, it is used with a generic sense to refer to people in general, both male and female. If it would be helpful in your language, you could indicate that explicitly, as modeled by the UST. -10:28 hcv3 rc://*/ta/man/translate/figs-exclamations ἰδοὺ 1 **Behold** is an exclamation word which is used to draw attention to the words that come next. Use an exclamation that is natural in your language for communicating this. -10:29 m1w3 ἢ ἀγροὺς 1 Alternate translation: “or the land that he owns” -10:30 sjhg rc://*/ta/man/translate/figs-doublenegatives ἐὰν μὴ λάβῃ 1 The phrase **not receive** in this verse, when combined with the phrase “no one” in the previous verse, creates a double negative. If it would be helpful in your language, you can state the entire sentence positively. See the UST. -10:30 heb4 ἐν τῷ καιρῷ τούτῳ 1 Alternate translation: “in this present age” -10:31 y2lu rc://*/ta/man/translate/figs-nominaladj πολλοὶ & ἔσονται πρῶτοι ἔσχατοι, καὶ ἔσχατοι πρῶτοι 1 Jesus is using the adjectives **first** and **last** as nouns in order to indicate groups of people. See how you translated the words **first** and **last** in [Mark 9:35](../mrk/09/35.md). Alternate translation: “many people who are now important will not be, and the people who are not now important, will be” -10:31 ym7t rc://*/ta/man/translate/figs-metaphor ἔσονται πρῶτοι ἔσχατοι, καὶ ἔσχατοι πρῶτοι 1 Here, Jesus is using the words **first** and **last** metaphorically. See how you translated these words in [Mark 9:35](../mrk/09/35.md). -10:32 hq7y rc://*/ta/man/translate/figs-explicit οἱ & ἀκολουθοῦντες 1 Some people were walking **behind** Jesus and his 12 disciples. If it would be helpful in your language, you could say that explicitly. Alternate translation: “those people who were following behind them” -10:32 k1nn rc://*/ta/man/translate/figs-nominaladj τοὺς δώδεκα 1 See how you translated the phrase **the Twelve** in [3:16](../03/16.md). -10:33 pv4w rc://*/ta/man/translate/figs-exclamations ἰδοὺ 1 **Behold** is an exclamation word which Jesus is using to draw attention to the words that he says next. Use an exclamation that is natural in your language for communicating this. “Pay attention to what I am about to tell you” +9:50 gims rc://*/ta/man/translate/figs-yousingular ἀρτύσετε & ἔχετε & εἰρηνεύετε 1 Because Jesus is talking to his disciples, the word **you** and the commands **Have** and **be at peace** are plural. +9:50 f34y rc://*/ta/man/translate/figs-metaphor ἔχετε ἐν ἑαυτοῖς ἅλα 1 Here Jesus commands his disciples to have **salt** in themselves. Just as salt makes food better in many ways, so Jesus’ disciples can make the world better in many ways. If possible, preserve the figure of speech or use simile form since it refers back to the illustration Jesus just gave. Alternate translation: “Be like food that has salt in it” or “Help others as if you had salt in yourselves” +9:50 syc9 rc://*/ta/man/translate/figs-abstractnouns εἰρηνεύετε 1 If your language does not use an abstract noun for the idea of **peace**, you could express the same idea in another way. Alternate translation: “act peaceably” +10:intro bq25 0 # Mark 10 General Notes\n\n## Structure and Formatting\n\n3. Progress toward Jerusalem; Jesus repeatedly predicts his own death; the disciples misunderstand, and Jesus teaches them how difficult it will be to follow him (8:27–10:52)\n * Jesus teaches about marriage and divorce (10:1–12)\n * Jesus blesses little children (10:13–16)\n * Jesus talks with a rich man (10:17–22)\n * Jesus teaches about wealth, possessions, and the kingdom (10:23–31)\n * Jesus predicts his death and resurrection (10:32–34)\n * Jesus and the disciples speak about who will be great (10:35–45)\n * Jesus heals blind Bartimaeus (10:46–52)\n\nSome translations set quotations farther to the right than the rest of the text to make them easier to read. The ULT does this with the quotations in [10:6–8](../10/06.md), which are from [Genesis 1:27](../gen/01/27.md) and [Genesis 2:24](../gen/02/24.md).\n\n## Special Concepts in this Chapter\n\n### Divorce\n\nIn [10:2](../10/02.md), the Pharisees test Jesus by asking him about an issue that was controversial among Jewish religious leaders: divorce. More specifically, the religious leaders argued about whether men could divorce their wives and about what were valid grounds for divorce. So, they ask Jesus about this. When Jesus asks what Moses wrote in the Law, the Pharisees refer to [Deuteronomy 24:1–4](../deu/24/01.md), which assumes that men do divorce their wives. Jesus responds that this section of the Law exists only because the Israelites were stubborn. He means that God knew that the Israelite men would sometimes divorce their wives, so he included a law about how to do it. Then Jesus argues that divorce is never what God wants, and he quotes from Genesis 1 and 2 to prove this. He further says that any divorced person who marries again is involved in adultery. Make sure that it is clear that both Jesus and the Pharisees are making arguments based on the Scriptures.\n\n### Rich people and the kingdom of God\n\nIn Jesus’ culture, many people thought that rich people had been specifically blessed by God. When Jesus said that it was extremely difficult for rich people to enter God’s kingdom (see [10:23–25](../10/23.md)), the disciples were shocked. They thought that if it was hard for rich people to enter the kingdom, it would be impossible for everyone else. That is why they ask the question, “And who is able to be saved?” ([10:26](../10/26.md)). If your readers might not understand why the disciples respond in this way, you may need to include a footnote that explains some of this information.\n\n### Sitting at Jesus’ right and left hand\n\nIn [10:37](../10/37.md) and [10:40](../10/40.md), Jesus and James and John refer to sitting at Jesus’ right hand and at his left hand. They are referring to the places of honor at the right and left side of a king or ruler. The people who sit in these places have authority and are respected the most after the king or ruler. Make sure that this meaning is clear in your translation. See the notes on these two verses for translation options.\n\n## Important Figures of Speech in this Chapter\n\n### Drinking the cup\n\nIn [10:38–39](../10/38.md), Jesus refers to a “cup” from which he is going to drink. He is using a figure of speech from the Old Testament that refers to experiencing suffering and pain (for example, see [Psalm 75:8](../psa/75/08.md) and [Isaiah 51:17](../isa/51/17.md)). He means that he will experience suffering, and his disciples must be ready to experience it as well. Since this figure of speech is from the Old Testament, if possible you should preserve it or express the idea in simile form. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n### Being baptized with a baptism\n\nIn [10:38–39](../10/38.md), Jesus refers to a “baptism” with which he and his disciples will be “baptized.” He means that, just as people who are baptized are covered with water, he and his disciples will be overwhelmed by suffering and difficult circumstances. Since baptism is an important concept in the Bible, if possible you should preserve the figure of speech or express the idea in simile form. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nMost of the forms of “you” in this chapter appear in conversations, and many of the conversations are with one person. Because of this, the majority of the forms of “you” in this chapter are singular. So, you should assume forms of “you” are singular unless a note specifies that the form is plural. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### The historic present\n\nTo call attention to a development in the story, Mark uses the present tense in past narration. In this chapter, the historic present occurs in verses 2, 5, 19, and 35. If it would not be natural to do that in your language, you could use the past tense in your translation. (See: [[rc://*/ta/man/translate/translate-tense]]) +10:1 r6rf rc://*/ta/man/translate/writing-newevent καὶ 1 Here, the word **And** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **And** untranslated. Alternate translation: “Sometime later,” +10:1 qq93 rc://*/ta/man/translate/figs-synecdoche ἔρχεται 1 Mark is referring to Jesus to represent both Jesus and his disciples, who traveled with Jesus. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “he, along with his disciples, goes” +10:1 goki rc://*/ta/man/translate/figs-go ἔρχεται 1 In a context such as this, your language might say “comes” instead of **goes**. Alternate translation: “he comes” +10:1 av2c rc://*/ta/man/translate/figs-explicit ἐκεῖθεν 1 Here, the phrase **that place** refers to Capernaum (see [9:33](../09/33.md)). If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “from Capernaum” +10:1 j5wa πέραν τοῦ Ἰορδάνου 1 Here, the phrase **beyond the Jordan** refers to regions to the east of the Jordan River. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “the areas on the east side of the Jordan River” +10:1 s6fy rc://*/ta/man/translate/figs-go συνπορεύονται 1 In a context such as this, your language might say “go” instead of **come**. Alternate translation: “go together” +10:1 vzb4 rc://*/ta/man/translate/figs-activepassive εἰώθει 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “was his custom” or “he generally did” +10:2 koh7 rc://*/ta/man/translate/figs-quotations αὐτὸν, εἰ ἔξεστιν ἀνδρὶ γυναῖκα ἀπολῦσαι? πειράζοντες αὐτόν 1 It may be more natural in your language to have a direct quotation here. Alternate translation: “him, ‘Is it lawful for a husband to divorce his wife?’ testing him” +10:2 ox9m rc://*/ta/man/translate/grammar-connect-logic-goal πειράζοντες αὐτόν 1 Here, the word **testing** introduces the purpose for which the Pharisees asked Jesus this question. If it would be helpful in your language, you could use a word or phrase that introduces a purpose. Alternate translation: “which they asked to test him” or “with the goal of testing him” +10:3 m4pp rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the word **But** introduces the next thing that happened. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **But** untranslated. Alternate translation: “Then” +10:3 m7ya rc://*/ta/man/translate/figs-quotations εἶπεν αὐτοῖς, τί ὑμῖν ἐνετείλατο Μωϋσῆς? 1 It may be more natural in your language to have an indirect quotation here. Alternate translation: “asked them what Moses commanded them.” +10:3 l74d rc://*/ta/man/translate/figs-explicit τί ὑμῖν ἐνετείλατο Μωϋσῆς 1 Here Jesus is referring to what the Law that God gave the Israelites through **Moses** includes about divorce. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “What laws about divorce did God give you through Moses” or “What did Moses write for you in the Law about divorce” +10:3 j89n rc://*/ta/man/translate/figs-yousingular ὑμῖν 1 Because Jesus is speaking to the Pharisees, the word **you** here is plural. +10:4 qyht rc://*/ta/man/translate/figs-explicit ἐπέτρεψεν Μωϋσῆς βιβλίον ἀποστασίου γράψαι καὶ ἀπολῦσαι 1 Here the Pharisees are referring to a specific section in the law that God gave to Moses (see [Deuteronomy 24:1–4](../deu/24/01.md)). This passage discusses divorce and remarriage, and it mentions the use of **a certificate of divorce**. The Pharisees interpreted this passage to mean that men could divorce their wives, but they had to use **a certificate of divorce**. If it would be helpful in your language, you could include some of this information in your translation or in a footnote. Alternate translation: “In the Law, Moses permitted a husband to write a certificate of divorce and then to divorce his wife” +10:4 vpgb rc://*/ta/man/translate/figs-explicit βιβλίον ἀποστασίου γράψαι 1 Here the Pharisees imply that the husband must also give the **certificate of divorce** to his wife. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “to write a certificate of divorce, to give it to her,” +10:4 qlql rc://*/ta/man/translate/translate-unknown βιβλίον ἀποστασίου 1 A **certificate of divorce** is a written document that makes the divorce official. If your readers would not be familiar with this type of document, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “a paper that testifies to the divorce” +10:5 m73x rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the word **But** introduces the next thing that happened. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **But** untranslated. Alternate translation: “Then” +10:5 xqzb rc://*/ta/man/translate/figs-idiom πρὸς τὴν σκληροκαρδίαν ὑμῶν 1 Here, the phrase **your hardness of heart** refers to obstinacy or unwillingness to listen and obey. If it would be helpful in your language, you could use a comparable figure of speech or state the meaning plainly. Alternate translation: “Because you are hardheaded” or “Because you are so stubborn”\n +10:5 slxl rc://*/ta/man/translate/figs-abstractnouns πρὸς τὴν σκληροκαρδίαν ὑμῶν 1 If your language does not use an abstract noun for the idea of **hardness**, you could express the same idea in another way. Alternate translation: “Because your hearts are hard” +10:5 y613 rc://*/ta/man/translate/figs-yousingular ὑμῶν & ὑμῖν 1 Because Jesus is speaking to the Pharisees, the words **your** and **you** here are plural. +10:6-8 jz57 rc://*/ta/man/translate/figs-quotesinquotes ἀπὸ δὲ ἀρχῆς κτίσεως, ἄρσεν καὶ θῆλυ ἐποίησεν αὐτούς & ἕνεκεν τούτου καταλείψει ἄνθρωπος τὸν πατέρα αὐτοῦ καὶ τὴν μητέρα & καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν; ὥστε οὐκέτι εἰσὶν δύο, ἀλλὰ μία σάρξ 1 If it would be clearer in your language, you could translate this so that there are not quotations within a quotation. Alternate translation: “But from the beginning of creation, as the Scriptures say, God made them male and female. The Scriptures say further that, because of this, a man will leave his father and mother, and the two will be one flesh. So then, I tell you that they are no longer two, but one flesh” +10:6 nk5f rc://*/ta/man/translate/figs-explicit ἀπὸ & ἀρχῆς κτίσεως 1 Here, the phrase **from the beginning of creation** refers to when God created everything that exists. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “at the beginning of the world” or “at the time when God made the creation” +10:6 m6lj rc://*/ta/man/translate/writing-quotations ἄρσεν καὶ θῆλυ ἐποίησεν αὐτούς 1 Here Jesus quotes from the Old Testament scriptures, specifically from [Genesis 1:27](../gen/01/27.md). If it would be helpful to your readers, you could format or introduce these words in a different way and include this information in a footnote. Alternate translation: “in the words of the Scriptures, ‘He made them male and female’” or “as the Scriptures say, ‘He made them male and female’” +10:7-8 f8s2 rc://*/ta/man/translate/writing-quotations ἕνεκεν τούτου καταλείψει ἄνθρωπος τὸν πατέρα αὐτοῦ καὶ τὴν μητέρα & καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν 1 Here Jesus quotes from the Old Testament scriptures, specifically from [Genesis 2:24](../gen/02/24.md). If it would be helpful to your readers, you could format or introduce these words in a different way and include this information in a footnote. Alternate translation: “Further, again in the words of the Scriptures, ‘Because of this, a man will leave his father and mother, and the two will be one flesh’” or “The Scriptures also say, ‘Because of this, a man will leave his father and mother, and the two will be one flesha’” +10:7 sdzf rc://*/ta/man/translate/figs-explicit ἕνεκεν τούτου 1 The pronoun this refers to what the previous verse includes about how God created people male and female (see [10:6](../10/06.md)). If this is not clear for your readers, you could refer to those ideas more directly. Alternate translation: “Because God created people that way” +10:7 lfzd rc://*/ta/man/translate/figs-genericnoun καταλείψει ἄνθρωπος τὸν πατέρα αὐτοῦ καὶ τὴν μητέρα 1 The word **man** represents men in general in general, not one particular man. If it would be helpful in your language, you could express the idea in another way. Alternate translation: “men will leave their fathers and mothers” or “men will leave their parents” +10:7 lnz8 rc://*/ta/man/translate/figs-explicit καταλείψει ἄνθρωπος 1 Here the author of the quotation implies that this happens when the **man** gets married. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “when he gets married, a man will leave” +10:7 m39v rc://*/ta/man/translate/translate-tense καταλείψει 1 Here Jesus uses the future tense to speak about something that is generally true. If it would be helpful in your language, you could use whatever tense is most naturally for expressing a general truth. Alternate translation: “leaves” +10:7 vdbn rc://*/ta/man/translate/translate-textvariants καὶ τὴν μητέρα 1 Many ancient manuscripts do not include any words after **and mother**. The ULT follows that reading. Other ancient manuscripts include the words “and will be joined to his wife” after **and mother**. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. +10:8 rd63 rc://*/ta/man/translate/figs-metaphor ἔσονται οἱ δύο εἰς σάρκα μίαν 1 Here the author of the quotation speaks as if **the two** are **one flesh**. He means that a husband and wife are so closely joined that it is as if they had **one flesh** or one body between them. If it would be helpful in your language, you could use simile form or state the meaning plainly. Alternate translation: “the two will be like one flesh” or “the two will be as closely united as possible” +10:8 zu9y rc://*/ta/man/translate/figs-nominaladj οἱ δύο 1 Jesus is using the number **two** as a noun to refer to a husband and a wife together. Your language may use adjectives in the same way. If not, you could translate this number with an equivalent phrase. Alternate translation: “the two of them” or “the two spouses” +10:8 zszz rc://*/ta/man/translate/grammar-connect-logic-result ὥστε 1 Here, the phrase **So then** introduces a conclusion or inference based on the words Jesus has just quoted. If it would be helpful in your language, you could use a different word or phrase that introduces a conclusion or inference. Alternate translation: “Because of that” or “As you can see” +10:8 p7yc rc://*/ta/man/translate/figs-metaphor οὐκέτι εἰσὶν δύο, ἀλλὰ μία σάρξ 1 Here Jesus repeats in different form the words from the figure of speech at the end of the quotation earlier in this verse. He means that a husband and wife are so closely joined that it is as if they had **one flesh** or one body between them. Express the idea as you did earlier in the verse. Alternate translation: “it is as if they are no longer two, but they are like one flesh” or “they are no longer two separate people, but are as closely united as possible” +10:9 o491 rc://*/ta/man/translate/grammar-connect-logic-result οὖν 1 Here, the word **Therefore** introduces a conclusion or inference based on what Jesus has said about marriage. If it would be helpful in your language, you could use a different word or phrase that introduces a conclusion or inference. Alternate translation: “Because of that” or “So then” +10:9 ty4e rc://*/ta/man/translate/figs-explicit ὃ & ὁ Θεὸς συνέζευξεν 1 The phrase **what God joined together** refers to any married couple. If it would be helpful in your language, you could indicate that explicitly. Alternate translation: “those whom God has joined together as husband and wife” or “couples whom God has joined together” +10:9 hshl rc://*/ta/man/translate/figs-imperative3p ἄνθρωπος μὴ χωριζέτω 1 If your language does not use the third-person imperative in this way, you could state this in another way that is natural in your language. Alternate translation: “man should not separate” +10:9 pty4 rc://*/ta/man/translate/figs-gendernotations ἄνθρωπος 1 Here, although the term **man** is masculine, it is used in a generic sense to refer to any person, male or female. If it would be helpful in your language, you could indicate that explicitly. Alternate translation: “a person” or “humans” +10:10 cn28 rc://*/ta/man/translate/figs-infostructure εἰς τὴν οἰκίαν πάλιν, οἱ μαθηταὶ περὶ τούτου ἐπηρώτων αὐτόν 1 Here, the word **again** could go with: (1) **in the house**. Alternate translation: “again in the house, the disciples were asking him about this” (2) **asked**. Alternate translation: “in the house, the disciples were asking him again about this” +10:10 a1fz rc://*/ta/man/translate/figs-explicit εἰς τὴν οἰκίαν 1 Here, the phrase **the house** refers to the place where Jesus and his disciples were staying. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “in the house in which they were living”\n +10:10 l8fu rc://*/ta/man/translate/writing-pronouns τούτου 1 The word **this** refers to the conversation that Jesus just had with the Pharisees about divorce. If it would be helpful in your language, you could say that explicitly. Alternate translation: “the conversation he had just had with the Pharisees” +10:11 i5kp rc://*/ta/man/translate/figs-nominaladj ἄλλην 1 Jesus is using the adjective **another** as a noun to mean another woman. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “another person” +10:11 cosl rc://*/ta/man/translate/figs-abstractnouns μοιχᾶται ἐπ’ αὐτήν 1 If your language does not use an abstract noun for the idea of **adultery**, you could express the same idea in another way. Alternate translation: “becomes an adulterer against her” or “does what is adulterous against her” +10:12 mn0j rc://*/ta/man/translate/writing-pronouns αὐτὴ 1 The pronoun **she** refers to any married woman. If this is not clear for your readers, you could refer to married women more directly. Alternate translation: “a wife” +10:12 ghs9 rc://*/ta/man/translate/figs-nominaladj ἄλλον 1 Jesus is using the adjective **another** as a noun to mean another man. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “another person” +10:12 sn1m rc://*/ta/man/translate/figs-explicit μοιχᾶται 1 If your language does not use an abstract noun for the idea of **adultery**, you could express the same idea in another way. Alternate translation: “she becomes an adulteress” or “she does what is adulterous” +10:13 zx1f rc://*/ta/man/translate/writing-newevent καὶ 1 Here, the word **And** introduces a new event. Use the natural form in your language for introducing a new event. Alternate translation: “And it happened that” or “After this,” +10:13 nmw7 rc://*/ta/man/translate/writing-pronouns προσέφερον 1 Here, the pronoun **they** refers to people in general. If it would be helpful in your language, you could use a word or phrase that refers generally to people. Alternate translation: “other people were bringing” +10:13 pk8a rc://*/ta/man/translate/translate-symaction αὐτῶν ἅψηται 1 In Mark’s culture, when Jesus would**touch** the little children, that would express God’s love for them and convey God’s blessing to them. If it would be helpful in your language, you could refer to a similar action from your culture, or you could explain what laying his hands on them means. Alternate translation: “he might stretch out his hands toward them” or “he might touch them to bless them” +10:13 jk69 rc://*/ta/man/translate/writing-pronouns αὐτοῖς 1 The pronoun **them** refers to the people who were bringing the little children. If this is not clear for your readers, you could refer to these people more directly. Alternate translation: “the people who were bringing the little children” +10:14 mao6 rc://*/ta/man/translate/grammar-connect-logic-contrast δὲ 1 Here, the word **But** introduces what Jesus said in contrast to what the disciples were doing. If it would be helpful in your language, you could use a word or phrase that introduces this kind of contrast, or you could leave **But** untranslated. Alternate translation: “In contrast,” +10:14 q9c8 rc://*/ta/man/translate/grammar-connect-logic-result ἄφετε τὰ παιδία ἔρχεσθαι πρός με, καὶ μὴ κωλύετε αὐτά; τῶν γὰρ τοιούτων ἐστὶν ἡ Βασιλεία τοῦ Θεοῦ 1 If it would be more natural in your language, you could reverse the order of these clauses, since the last clause gives the reason for the result that the first two clauses describe. Alternate translation: “Of the ones such as these is the kingdom of God, so permit the little children to come to me, and do not forbid them” +10:14 yi5m rc://*/ta/man/translate/figs-parallelism ἄφετε τὰ παιδία ἔρχεσθαι πρός με, καὶ μὴ κωλύετε αὐτά 1 These two clauses mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the phrases with a word other than and in order to show that the second phrase is repeating the first one, not saying something additional. Alternatively, you could combine the two clauses. Alternate translation: “Permit the little children to come to me; yes, do not forbid them” or “Permit the little children to come to me” +10:14 a4wj rc://*/ta/man/translate/figs-yousingular ἄφετε & μὴ κωλύετε 1 Because Jesus is speaking to his disciples, the commands **Permit** and **do not forbid** are plural. +10:14 qj7i rc://*/ta/man/translate/figs-go ἔρχεσθαι 1 In a context such as this, your language might say “go” instead of **come**. Alternate translation: “to go” +10:14 zlqb rc://*/ta/man/translate/figs-possession τῶν & τοιούτων ἐστὶν ἡ Βασιλεία τοῦ Θεοῦ 1 Here, Jesus is using the possessive form to describe people who belong in **the kingdom of God**. If this is not clear in your language, you could express the idea in another way. Alternate translation: “the kingdom of God belongs to the ones such as these” or “the ones such as these belong in the kingdom of God” +10:14 jq4e rc://*/ta/man/translate/writing-pronouns τῶν & τοιούτων 1 The pronoun **these** refers to the little children. If this is not clear for your readers, you could refer to the little children more directly. Alternate translation: “of the ones such as these little children” +10:14 gq3e rc://*/ta/man/translate/figs-simile τῶν & τοιούτων 1 Jesus is referring to **the little children** and to people who are like them. He does not indicate exactly how these people are like **the little children**, so if possible express the idea in simile form. Alternate translation: “of people who are like these” +10:15 h2ir ἀμὴν, λέγω ὑμῖν 1 Jesus says this to emphasize what he is about to tell his disciples. Use a natural form in your language for emphasizing the truth and importance of a statement. Alternate translation: “I can assure you” +10:15 e08x rc://*/ta/man/translate/figs-yousingular ὑμῖν 1 Because Jesus is speaking to his disciples, the word **you** here is plural. +10:15 y3a2 ὃς ἂν μὴ δέξηται τὴν Βασιλείαν τοῦ Θεοῦ ὡς παιδίον, οὐ μὴ εἰσέλθῃ εἰς αὐτήν 1 If it would be helpful in your language, you could express the ideas in positive form. Alternate translation: “only whoever receives the kingdom of God as a little child will enter into it” +10:15 a1e7 rc://*/ta/man/translate/figs-simile ὡς παιδίον 1 Jesus is saying that his disciples should be like **a little child** because little children are humble and thankfully receive gifts. If it would be helpful in your language, you could state that explicitly. Alternate translation: “as a little child receives things” or “with humility like that of a little child”\n +10:15 q3ck rc://*/ta/man/translate/figs-doublenegatives οὐ μὴ 1 The words translated **certainly not** are two negative words. In this construction, the second negative does not cancel the first to create a positive meaning. Instead, it gives greater emphasis to the negative. If your language can use two negatives that do not cancel one another to create a positive meaning, you could use a double negative here. If your language does not use two negatives in that way, you could translate with one strong negative, as the ULT does. Alternate translation: “by no means” +10:16 jq4f rc://*/ta/man/translate/translate-symaction τιθεὶς τὰς χεῖρας ἐπ’ αὐτά 1 In Mark’s culture, when Jesus placed his hands on the little children, that expressed God’s love for them and conveyed God’s blessing to them. If it would be helpful in your language, you could refer to a similar action from your culture, or you could explain what having laid his hands on them means. See how you translated “touch them” in [10:13](../10/13.md). Alternate translation: “stretching out his hands toward them” or “which he did by placing his hands on them” +10:17 d0iy rc://*/ta/man/translate/writing-newevent καὶ 1 Here, the word **And** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **And** untranslated. Alternate translation: “Sometime later,”\n +10:17 si2b rc://*/ta/man/translate/figs-synecdoche αὐτοῦ 1 Mark is referring to Jesus to represent both Jesus and his disciples, who traveled with Jesus. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “he, along with his disciples,” +10:17 nffm rc://*/ta/man/translate/figs-go ἐκπορευομένου 1 In a context such as this, your language might say “coming” instead of **going**. Alternate translation: “coming out” +10:17 tayx rc://*/ta/man/translate/writing-participants προσδραμὼν εἷς καὶ γονυπετήσας αὐτὸν, ἐπηρώτα αὐτόν 1 Here Mark introduces a man as a new participant in the story. If your language has its own way of introducing new participants, you could use it here in your translation. Alternate translation: “a man ran up to him. He knelt before him and was asking him” +10:17 oh92 rc://*/ta/man/translate/translate-symaction γονυπετήσας αὐτὸν 1 In this man’s culture, kneeling down before a person was a way to honor a greater person. If it would be helpful in your language, you could refer to a similar action from your culture, or you could explain what kneeling down means. Alternate translation: “having prostrated himself before him” or “having bowed down to him in respect” +10:17 fpp6 rc://*/ta/man/translate/figs-metaphor ζωὴν αἰώνιον κληρονομήσω 1 Here the man speaks as if he were a child who would receive property from a relative. He speaks in this way to indicate that he wants to receive **eternal life**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “I might receive eternal life” or “I might be given eternal life”\n +10:17 h45i rc://*/ta/man/translate/figs-abstractnouns ζωὴν αἰώνιον κληρονομήσω 1 If your language does not use an abstract noun for the idea of life, you could express the same idea in another way. Alternate translation: “I might be able to live eternally” +10:18 kjkd rc://*/ta/man/translate/grammar-connect-logic-contrast δὲ 1 Here, the word **But** introduces what Jesus said in contrast to what the man said. If it would be helpful in your language, you could use a word or phrase that introduces this kind of contrast, or you could leave **But** untranslated. Alternate translation: “However,” +10:18 uwro rc://*/ta/man/translate/grammar-connect-logic-result τί με λέγεις ἀγαθόν? οὐδεὶς ἀγαθὸς, εἰ μὴ εἷς ὁ Θεός 1 If it would be more natural in your language, you could reverse the order of these sentences, since the second sentence gives the reason for the result that the first sentence describes. Alternate translation: “No one is good except one—God. So, why are you calling me good?” +10:18 lw1f rc://*/ta/man/translate/figs-rquestion τί με λέγεις ἀγαθόν? 1 Jesus is using the question form to rebuke the man for calling another human **good** without thinking carefully about it. Jesus is not denying that he is **good**, but he wants the man to think about it more carefully. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “You are calling me good without thinking carefully.” or “You do not understand what you are saying when you call me good!” +10:18 gyod rc://*/ta/man/translate/grammar-connect-exceptions οὐδεὶς ἀγαθὸς, εἰ μὴ εἷς ὁ Θεός 1 If, in your language, it would appear that Jesus was making a statement here and then contradicting it, you could reword this to avoid using an exception clause. Alternate translation: “Only one is good—God” or “No person is good—only God is good” +10:19 qs3e rc://*/ta/man/translate/writing-quotations τὰς ἐντολὰς οἶδας: μὴ φονεύσῃς, μὴ μοιχεύσῃς, μὴ κλέψῃς, μὴ ψευδομαρτυρήσῃς, μὴ ἀποστερήσῃς, τίμα τὸν πατέρα σου καὶ τὴν μητέρα 1 Here Jesus quotes commands from the law that God gave to Moses. The first four commands and the sixth command come from either [Exodus 20:12–16](../exo/20/12.md) or [Deuteronomy 5:16–20](../deu/05/16.md). The fifth command is not directly quoted from the law that God gave Moses, but it may be a summary of the command found in [Exodus 20:17](../exo/20/17.md) or [Deuteronomy 5:21](../deu/05/21.md). If it would be helpful to your readers, you could format these words in a different way and include this information in a footnote. Alternate translation: “You know the commandments—as you can read in the Scriptures, ‘Do not kill, do not commit adultery, do not steal, do not testify falsely, do not defraud, honor your father and your mother’” +10:19 vxpo rc://*/ta/man/translate/figs-yousingular μὴ φονεύσῃς, μὴ μοιχεύσῃς, μὴ κλέψῃς, μὴ ψευδομαρτυρήσῃς, μὴ ἀποστερήσῃς, τίμα τὸν πατέρα σου καὶ τὴν μητέρα 1 Since in these commands God is addressing each specific person who is part of God’s people, the commands are singular. +10:19 hj3v rc://*/ta/man/translate/figs-abstractnouns μὴ μοιχεύσῃς 1 If your language does not use an abstract noun for the idea of **adultery**, you could express the same idea in another way. Alternate translation: “do not be an adulterer or adulteress” or “do not do what is adulterous” +10:20 qlbg rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the word **But** introduces the next thing that happened. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **But** untranslated. Alternate translation: “Then” +10:20 bd3s rc://*/ta/man/translate/figs-abstractnouns ἐκ νεότητός μου 1 If your language does not use an abstract noun for the idea of **youth**, you could express the same idea in another way. Alternate translation: “since the time when I was a young man” or “from when I was a child” +10:21 ocri rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the word **But** introduces the next thing that happened. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **But** untranslated. Alternate translation: “After that,” +10:21 syq1 ἕν σε ὑστερεῖ 1 Alternate translation: “One thing you need to do” or “There is one thing you have not yet done” +10:21 rd85 rc://*/ta/man/translate/figs-explicit δὸς τοῖς πτωχοῖς 1 Here Jesus implies that the man should **give** the money the man would receive from selling his possessions. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “give what you earn to the poor” +10:21 ux1l rc://*/ta/man/translate/figs-nominaladj τοῖς πτωχοῖς 1 Jesus is using the adjective poor as a noun to mean poor people. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “to people who are poor” +10:21 a0hb rc://*/ta/man/translate/grammar-connect-words-phrases καὶ 3 Here, the word and introduces the result that will follow if the man does **sell** what he owns and **give to the poor**. If it would be helpful in your language, you could use a word or phrase that introduces a result. Alternate translation: “and as a result” +10:21 iij4 rc://*/ta/man/translate/figs-idiom δεῦρο, ἀκολούθει μοι 1 Here, the clause **come, follow me** is a command to travel with Jesus and be his disciple. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “be my disciple” or “come with me as my student” +10:21 z24n rc://*/ta/man/translate/translate-textvariants ἀκολούθει μοι 1 Many ancient manuscripts do not include any words after **follow me**. The ULT follows that reading. Other ancient manuscripts include the words “having taken up the cross” after the words **follow me**. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. +10:22 dxbx rc://*/ta/man/translate/grammar-connect-logic-contrast δὲ 1 Here, the word **But** introduces how the man reacted in contrast to what Jesus said. If it would be helpful in your language, you could use a word or phrase that introduces this kind of contrast, or you could leave **But** untranslated. Alternate translation: “But then” +10:22 rg43 rc://*/ta/man/translate/grammar-connect-logic-result ὁ & στυγνάσας ἐπὶ τῷ λόγῳ, ἀπῆλθεν λυπούμενος; ἦν γὰρ ἔχων κτήματα πολλά 1 If it would be more natural in your language, you could reverse the order of these clauses, since the third clause gives the reason for the result that the first two clauses describe. Alternate translation: “because he was having many possessions, having become downcast at this word, he went away being grieved” +10:22 i5v3 rc://*/ta/man/translate/figs-idiom στυγνάσας 1 Here, the phrase **having become downcast** indicates that the man became sad and mournful. If it would be helpful in your language, you could use a comparable figure of speech or state the meaning plainly. Alternate translation: “his face falling” or “having become mournful” +10:22 afu7 rc://*/ta/man/translate/figs-metonymy τῷ λόγῳ 1 Here, **word** represents what Jesus just said using words. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “Jesus’ statement” or “the words that Jesus said” +10:22 rczv rc://*/ta/man/translate/figs-activepassive λυπούμενος 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “being very sorrowful” +10:22 v58f rc://*/ta/man/translate/figs-explicit ἦν & ἔχων κτήματα πολλά 1 Here Mark implies that the young man did not want to sell these **possessions**. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “he was having many possessions that he did not want to sell” +10:23 fi28 rc://*/ta/man/translate/figs-exclamations πῶς δυσκόλως οἱ τὰ χρήματα ἔχοντες, εἰς τὴν Βασιλείαν τοῦ Θεοῦ εἰσελεύσονται 1 This is an exclamation that is emphasizing how difficult it is for rich people to **enter into the kingdom of God**. Use an exclamation that would communicate that meaning in your language. Alternate translation: “You see that the ones having riches very difficultly enter into the kingdom of God!” or “Only with difficulty do the ones having riches enter into the kingdom of God!” +10:24 zqje rc://*/ta/man/translate/figs-activepassive οἱ & μαθηταὶ ἐθαμβοῦντο ἐπὶ τοῖς λόγοις αὐτοῦ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say what did the action, it is clear from the context that it was Jesus’ **words**. Alternate translation: “his words astonished the disciples” +10:24 z9z1 rc://*/ta/man/translate/figs-explicit ἀποκριθεὶς 1 Here, the word **answering** indicates that Jesus is responding to how the disciples reacted to what he had said. He is not responding to something that they said to him. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “responding to their astonishment” or “in response” +10:24 fh1q rc://*/ta/man/translate/figs-metaphor τέκνα 1 Here Jesus calls his disciples **Children** to indicate that they are under his spiritual care and that he cares for them. The disciples were not actually Jesus’ children. If it would be helpful in your language, you could use a form of address that a teacher or leader would use for the people whom that person teaches or leads. Alternate translation: “My dear disciples” or “Young men” +10:24 izt9 rc://*/ta/man/translate/translate-textvariants ἐστιν & εἰσελθεῖν 1 Many ancient manuscripts read **it is to enter**. The ULT follows that reading. Other ancient manuscripts read “it is for the ones trusting in riches to enter.” If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. +10:25 f15k rc://*/ta/man/translate/figs-hyperbole εὐκοπώτερόν ἐστιν κάμηλον διὰ τρυμαλιᾶς ῥαφίδος διελθεῖν, ἢ πλούσιον εἰς τὴν Βασιλείαν τοῦ Θεοῦ εἰσελθεῖν 1 Here Jesus compares **a rich {person}** entering **the kingdom of God** with something that is impossible: **a camel** passing through **an eye of a needle**. Jesus does this to emphasize how hard it is for **a rich {person} to enter into the kingdom of God**. As [10:27](../10/27.md) shows, Jesus does not think that this is completely impossible, however. If it would be helpful in your language, you could express the idea here in such a way that it does not sound as if it is totally impossible for **a rich {person} to enter into the kingdom of God**. Alternate translation: “Consider how difficult it is for a camel to pass through an eye of a needle. That illustrates how difficult it is for a rich person to enter into the kingdom of God” +10:25 t4y8 rc://*/ta/man/translate/translate-unknown τρυμαλιᾶς ῥαφίδος 1 The phrase **an eye of a needle** refers to the small hole at the end of a sewing needle through which the thread passes. If your readers would not be familiar with this type of tool or the hole in it, you could use the name of something similar in your area or you could use a more general term for a small opening. Alternate translation: “the small hole at the end of a needle” or “a very small hole” +10:26 vo65 rc://*/ta/man/translate/figs-activepassive οἱ & περισσῶς ἐξεπλήσσοντο, λέγοντες 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was what Jesus said. Alternate translation: “what the disciples heard astonished them greatly, and they said” +10:26 mba6 rc://*/ta/man/translate/translate-textvariants πρὸς αὐτόν 1 Some ancient manuscripts read **to him**. The ULT follows that reading. Other ancient manuscripts read “to themselves.” If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. +10:26 fjex rc://*/ta/man/translate/figs-rquestion καὶ τίς δύναται σωθῆναι? 1 The disciples are using the question form to express their astonishment. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “So it seems that no one is able to be saved.” or “So no one is able to be saved!” +10:26 fn25 rc://*/ta/man/translate/figs-activepassive τίς δύναται σωθῆναι 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who would do the action, it is clear from the context that it would be God. Alternate translation: “who can receive salvation” or “whom will God save” +10:27 xo97 rc://*/ta/man/translate/grammar-connect-logic-result 1 If it would be more natural in your language, you could reverse the order of these sentences, since the second sentence gives the reason for the result that the first sentence describes. Alternate translation: “All things are possible with God. Because of that, with men it is impossible, but not with God” +10:27 fhsq παρὰ ἀνθρώποις & παρὰ Θεῷ & παρὰ τῷ Θεῷ. 1 Alternate translation: “For men … for God … for God” +10:27 vfyb rc://*/ta/man/translate/figs-gendernotations ἀνθρώποις 1 Although the term **men** is masculine, Jesus is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “humans” +10:27 jg4j rc://*/ta/man/translate/figs-explicit ἀδύνατον 1 Here Jesus is referring back to what the disciples asked about whether anyone can be saved (see [10:26](../10/26.md)). If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “being saved is impossible” +10:27 lpja rc://*/ta/man/translate/figs-ellipsis ἀλλ’ οὐ παρὰ Θεῷ 1 Jesus is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “but it is not impossible with God” +10:28 hcv3 rc://*/ta/man/translate/figs-exclamations ἰδοὺ 1 Here, the word **Behold** is meant to draw the attention of Jesus. If it would be helpful in your language, you could express **Behold** with a word or phrase that asks the person to listen or pay attention. Alternate translation: “Excuse me” or “Listen” +10:28 anas rc://*/ta/man/translate/figs-exclusive ἡμεῖς 1 By **we**, Peter means himself and the disciples but not Jesus, so use the exclusive forms of those words in your translation if your language marks that distinction. +10:28 ua78 rc://*/ta/man/translate/figs-idiom ἠκολουθήκαμέν σοι 1 Here, the phrase **have followed you** indicates that the disciples traveled with Jesus and were his disciple. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “have become your disciples” or “have traveled with you as your students” +10:29-30 mvyg rc://*/ta/man/translate/figs-doublenegatives οὐδείς ἐστιν ὃς & ἐὰν μὴ λάβῃ 1 If it would be clearer in your language, you could use a positive expression to translate this double negative that consists of the negative phrase **no one** and the negative phrase **who will not receive**. Alternate translation: “everyone who … will receive” +10:29 m1w3 ἀμὴν, λέγω ὑμῖν 1 Jesus says this to emphasize what he is about to tell his audience. Use a natural form in your language for emphasizing the truth and importance of a statement. Alternate translation: “I can assure you” +10:29 px2w rc://*/ta/man/translate/figs-yousingular ὑμῖν 1 Because Jesus is speaking to his disciples, the word **you** here is plural. +10:29 qibm rc://*/ta/man/translate/figs-explicit ἕνεκεν ἐμοῦ καὶ τοῦ εὐαγγελίου 1 When Jesus says **for the sake of me and of the gospel**, he means that some people have **left** all these things because they are his disciples and because they believe the gospel. If it would be helpful to your readers, you could make that idea more explicit. Alternate translation: “because he is my disciple and believes the gospel” or “because he believes in me and in the gospel” +10:30 sjhg rc://*/ta/man/translate/translate-numbers ἑκατονταπλασίονα 1 Here Jesus is using a round number (**100**) indicates a large number of **times**. If it would be helpful in your language, you could use an expression for a large number or state more explicitly that 100 is a round number. Alternate translation: “very many times as much” or “something like 100 times as much”\n +10:30 heb4 rc://*/ta/man/translate/figs-idiom νῦν ἐν τῷ καιρῷ τούτῳ & ἐν τῷ αἰῶνι τῷ ἐρχομένῳ 1 Here, the phrase **this time** refers to the time before God judges everyone and renews the world, and the phrase **the age that is coming** refers to the time after God judges everyone and renews the world. If it would be helpful in your language, you could use comparable phrases or state the meaning plainly. Alternate translation: “now in this life … in the life that is coming” or “now before God judges everyone … after God judges everyone” or “right now … later” +10:30 k1sk rc://*/ta/man/translate/figs-abstractnouns καὶ ἀγροὺς, μετὰ διωγμῶν 1 If your language does not use an abstract noun for the idea of **persecutions**, you could express the same idea in another way. Alternate translation: “and lands, although that person will be persecuted” or “and lands, along with being persecuted” +10:30 dlki rc://*/ta/man/translate/figs-abstractnouns ζωὴν αἰώνιον 1 If your language does not use an abstract noun for the idea of **life**, you could express the same idea in another way. Alternate translation: “that person will live eternally” +10:31 k9su rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the word But introduces the next thing that Jesus wants to say. If it would be helpful in your language, you could use a word or phrase that introduces the next thing, or you could leave But untranslated. Alternate translation: “Yes,” or “Indeed,” +10:31 ym7t rc://*/ta/man/translate/figs-metaphor πολλοὶ & ἔσονται πρῶτοι ἔσχατοι, καὶ ἔσχατοι πρῶτοι 1 Here, Jesus is speaking of important or respected people as if they were **first** and of unimportant or non-respected people as if they were **last**. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “many respected will be non-respected, and non-respected, respected” or “many significant will be insignificant, and insignificant, significant” +10:31 y2lu rc://*/ta/man/translate/figs-nominaladj πρῶτοι & καὶ ἔσχατοι 1 Jesus is using the adjectives **first** and **last** as nouns to mean first and last people. Your language may use adjectives in the same way. If not, you could translate these words with equivalent phrases. Alternate translation: “first people … and last people” or “people who are first … and people who are last” +10:31 e3ai rc://*/ta/man/translate/figs-ellipsis καὶ ἔσχατοι πρῶτοι 1 Jesus is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “and many last will be first” +10:32 sywf rc://*/ta/man/translate/writing-newevent δὲ 1 Here, the word **Now** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **Now** untranslated. Alternate translation: “Later on,” or “After that,” +10:32 ttz9 rc://*/ta/man/translate/figs-go ἀναβαίνοντες 1 In a context such as this, your language might say “coming” instead of **going**. Alternate translation: “coming up” +10:32 ebss rc://*/ta/man/translate/figs-activepassive ἐθαμβοῦντο 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say what did the action, it is clear from the context that it was how **Jesus was going ahead of them**. Alternate translation: “how he was going ahead amazed the disciples” +10:32 hq7y rc://*/ta/man/translate/figs-explicit οἱ & ἀκολουθοῦντες 1 Some people were walking **behind** Jesus and his 12 disciples. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “those people who were following behind them” or “the other people who were traveling with them” +10:32 k1nn rc://*/ta/man/translate/figs-nominaladj τοὺς δώδεκα 1 See how you translated the phrase **the Twelve** in [3:16](../03/16.md). Alternate translation: “the 12 apostles” or “the 12 men whom he had chosen to be apostles” +10:33-34 l3e8 rc://*/ta/man/translate/figs-123person ὁ Υἱὸς τοῦ Ἀνθρώπου & αὐτὸν & αὐτὸν & αὐτῷ & αὐτῷ & αὐτὸν & ἀποκτενοῦσιν & ἀναστήσεται 1 Here Jesus speaks about himself in the third person. If it would be helpful in your language, you could use the first person. Alternate translation: “I, who am the Son of Man, … me … me … me … me … me … kill me … I rise” +10:33 pv4w rc://*/ta/man/translate/figs-exclamations ἰδοὺ 1 Here, the word **behold** draws the attention of the audience and asks them to listen carefully. If it would be helpful in your language, you could express **behold** with a word or phrase that asks the audience to listen, or you could draw the audience’s attention in another way. Alternate translation: “Pay attention:” or “Listen” 10:33 qkq9 rc://*/ta/man/translate/figs-exclusive ἀναβαίνομεν 1 When Jesus says **we**, he is speaking of himself and the 12 disciples, so **we** would be inclusive. Your language may require you to mark this form. -10:33 s1hp rc://*/ta/man/translate/figs-123person ὁ Υἱὸς τοῦ Ἀνθρώπου παραδοθήσεται τοῖς ἀρχιερεῦσιν καὶ γραμματεῦσιν, καὶ κατακρινοῦσιν αὐτὸν θανάτῳ, καὶ παραδώσουσιν αὐτὸν τοῖς ἔθνεσιν 1 In speaking of himself as **the Son of Man**, Jesus is referring to himself in the third person. If it would be helpful in your language, you could translate this in the first person. Alternate translation: “I, the Son of Man, will be delivered to the chief priests and the scribes, and they will condemn me to death and deliver me to the Gentiles” -10:33 ha2g rc://*/ta/man/translate/figs-activepassive ὁ Υἱὸς τοῦ Ἀνθρώπου παραδοθήσεται 1 If your language does not use the passive form in this way, you can express the meaning behind the phrase **will be handed over** by using an active form or in another way that is natural in your language. Alternate translation: “they will deliver the Son of Man” -10:33 ohsf rc://*/ta/man/translate/figs-abstractnouns καὶ κατακρινοῦσιν αὐτὸν θανάτῳ 1 If your language does not use an abstract noun for the idea of **death**, you can express the idea behind the abstract noun **death** by using a verbal form of this word, as modeled by the UST. -10:33 ils2 παραδώσουσιν αὐτὸν τοῖς ἔθνεσιν 1 Alternate translation: “put him under the control of the Gentiles” -10:34 ccd3 rc://*/ta/man/translate/figs-123person αὐτῷ & αὐτῷ & αὐτὸν & ἀναστήσεται 1 In this verse Jesus continues referring to himself in the third person. If it would be helpful in your language, you could translate this in the first person, as modeled by the UST. -10:34 t0lt rc://*/ta/man/translate/writing-pronouns ἐμπαίξουσιν 1 The pronoun **they** refers to “the Gentiles” mentioned in the previous verse. If it would be helpful in your language, you could indicate that explicitly. Alternate translation: “the Gentiles will mock him” -10:34 xv2g rc://*/ta/man/translate/figs-explicit ἀναστήσεται 1 The phrase **he will rise** refers to rising from the dead. If it would be helpful in your language, you could indicate that explicitly. Alternate translation: “he will rise from being dead” or “he will rise from his grave” +10:33 s1hp rc://*/ta/man/translate/figs-go ἀναβαίνομεν 1 In a context such as this, your language might say “coming” instead of **going**. Alternate translation: “we are coming up” +10:33 ha2g rc://*/ta/man/translate/figs-activepassive ὁ Υἱὸς τοῦ Ἀνθρώπου παραδοθήσεται 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, you could use an indefinite subject. Alternate translation: “someone will hand the Son of Man over” +10:33 ohsf rc://*/ta/man/translate/figs-abstractnouns θανάτῳ 1 If your language does not use an abstract noun for the idea of **death**, you could express the same idea in another way. Alternate translation: “to die” +10:33 ils2 rc://*/ta/man/translate/figs-explicit τοῖς ἔθνεσιν 1 Here Jesus is speaking specifically of **Gentiles** who rule or control the the city of Jerusalem. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “to the Gentiles who rule” or “to the Gentiles who are in charge”\n +10:34 t0lt rc://*/ta/man/translate/translate-symaction ἐμπτύσουσιν αὐτῷ 1 In Jesus’ culture, people would **spit on** someone to insult that person. If it would be helpful in your language, you could explain what this action means. Alternate translation: “spit on him to dishonor him”\n +10:34 ccd3 rc://*/ta/man/translate/figs-123person μετὰ τρεῖς ἡμέρας 1 Here, the phrase **after three days** refers to the day after tomorrow. People in Jesus’ culture counted the current day as day one, tomorrow as day two, and the day after tomorrow as day three. If it would be helpful in your language, you could use a word or phrase that refers to the day after tomorrow. See how you expressed this phrase in [8:31](../08/31.md). Alternate translation: “on the day after the next day” or “two days from then” +10:34 xv2g rc://*/ta/man/translate/figs-idiom ἀναστήσεται 1 Here, the word **rise** refers to someone who died coming back to life. If it would be helpful in your language, you could use a comparable word or state the meaning plainly. Alternate translation: “he will be restored to life” or “he will resurrect” +10:35 wxn8 rc://*/ta/man/translate/writing-newevent καὶ 1 Here, the word **And** introduces the next major event in the story. It happened sometime soon after Jesus spoke the words recorded in the previous verses. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **And** untranslated. Alternate translation: “Soon after that,” or “After Jesus said those things,” +10:35 ch2r θέλομεν ἵνα ὃ ἐὰν αἰτήσωμέν σε, ποιήσῃς ἡμῖν 1 Alternate translation: “if we ask you to do something for us, will you do it?” or “Please do for us whatever we ask you to do.” 10:35 li9k rc://*/ta/man/translate/figs-exclusive θέλομεν & αἰτήσωμέν & ἡμῖν 1 Here, the pronouns **we** and **us** refer only to James and John, and so they would be exclusive. Your language may require you to mark these forms. -10:35 ch2r Διδάσκαλε 1 See how you translated **Teacher** in [4:38](../04/38.md). -10:36 he8f rc://*/ta/man/translate/writing-pronouns αὐτοῖς 1 The pronoun **them** refers to James and John. Alternate translation: “to James and John” -10:37 xwf8 rc://*/ta/man/translate/writing-pronouns οἱ δὲ εἶπαν αὐτῷ 1 The pronoun **they** refers to James and John. Alternate translation: “And James and John said to him” +10:36 he8f rc://*/ta/man/translate/writing-pronouns αὐτοῖς 1 The pronoun **them** refers to James and John. If it would be helpful in your language, you could refer to them more directly. Alternate translation: “to James and John” +10:36 lyue rc://*/ta/man/translate/figs-yousingular θέλετε & ὑμῖν 1 Because Jesus is speaking to James and John, the word **you** is plural throughout this verse. +10:37 xwf8 rc://*/ta/man/translate/writing-pronouns οἱ 1 The pronoun **they** refers to James and John. If it would be helpful in your language, you could refer to them more directly. Alternate translation: “James and John” 10:37 n1fv rc://*/ta/man/translate/figs-exclusive δὸς ἡμῖν & καθίσωμεν 1 Here, the pronouns **us** and **we** refer only to James and John, so they would be exclusive. Your language may require you to mark these forms. -10:37 bb98 rc://*/ta/man/translate/figs-explicit ἐν τῇ δόξῃ σου 1 The phrase **in your glory** refers to when Jesus is glorified and gloriously rules over his kingdom. If it would be helpful in your language, you could say that explicitly. Alternate translation: “beside you when you rule in your kingdom” -10:37 kyg6 rc://*/ta/man/translate/figs-abstractnouns ἐν τῇ δόξῃ σου 1 If your language does not use an abstract noun for the idea of **glory**, you can express the idea behind the abstract noun **glory** in another way such as using a verbal form of the word. Alternate translation: “next to you when you are glorified” or “sit by you when you are glorified” +10:37 mci1 rc://*/ta/man/translate/figs-imperative δὸς ἡμῖν 1 This is an imperative, but it should be translated as a polite request rather than as a command. It may be helpful to add an expression such as “please” to make this clear. Alternate translation: “We ask that you grant to us” +10:37 bho1 rc://*/ta/man/translate/translate-symaction εἷς σου ἐκ δεξιῶν, καὶ εἷς ἐξ εὐωνύμων σου καθίσωμεν ἐν τῇ δόξῃ σου 1 When someone sits at the **right hand** or at the **left hand** of a ruler, this symbolizes that person’s honor, authority, and ability to rule. If it would be helpful in your language, you could express the idea explicitly. Alternate translation: “we might in your glory sit down to rule, one at your right hand and one at your left hand” or “we might in your glory take the places of honor and authority, one at your right hand and one at your left hand” +10:37 bb98 rc://*/ta/man/translate/figs-explicit ἐν τῇ δόξῃ σου 1 The phrase **in your glory** refers to when Jesus is glorified and gloriously rules over his kingdom. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “with you when you rule gloriously” or “with you when you become a great ruler” +10:37 kyg6 rc://*/ta/man/translate/figs-abstractnouns ἐν τῇ δόξῃ σου 1 If your language does not use an abstract noun for the idea of **glory**, you could express the same idea in another way. Alternate translation: “with you when you are glorified” or “by you when you are glorious” +10:37 d5h9 rc://*/ta/man/translate/figs-metonymy εἷς σου ἐκ δεξιῶν, καὶ εἷς ἐξ εὐωνύμων σου 1 Here, the phrases **at your right hand** and **at your left hand** refer to the places next to Jesus’ right and left hands, which would be the right side and the left side. In the Jesus’ culture, these sides were associated with honor or authority. If it would be helpful in your language, you could refer to the “right side” and “left side.” Make sure that your readers understand that these sides indicate that the two sons of Zebedee would have honor and authority when they sit there. Alternate translation: “one next to you on the right and one next to you on the left” or “one in the honorable place at your right and one in the honorable place at your left” +10:38 otfd rc://*/ta/man/translate/grammar-connect-logic-contrast δὲ 1 Here, the word **But** introduces what Jesus said in contrast to what James and John asked for. If it would be helpful in your language, you could use a word or phrase that introduces this kind of contrast, or you could leave **But** untranslated. Alternate translation: “However,” +10:38 j8md rc://*/ta/man/translate/figs-yousingular οὐκ οἴδατε & αἰτεῖσθε & δύνασθε 1 Because Jesus is speaking to James and John, the words **You** and **you** are plural throughout this verse. 10:38 v1bf οὐκ οἴδατε 1 Alternate translation: “You do not understand” -10:38 yvu8 rc://*/ta/man/translate/figs-idiom πιεῖν τὸ ποτήριον ὃ ἐγὼ πίνω 1 The phrase **to drink the cup** is an idiom which refers to suffering some experience which is difficult to undergo or experience. In the Bible, suffering is often referred to as “drinking from a cup.” If it would be helpful in your language, you could use an equivalent idiom or use plain language. Alternate translation: “suffer as I will suffer” or “drink the cup of suffering that I will drink” or “drink from the cup of suffering from which I will drink” -10:38 pax6 rc://*/ta/man/translate/figs-metaphor τὸ βάπτισμα ὃ ἐγὼ βαπτίζομαι βαπτισθῆναι 1 The phrase **to be baptized with the baptism** is a metaphor which refers to being overwhelmed by difficult circumstances. Just as water covers a person during baptism, suffering and trials overwhelm a person. Here this metaphor for suffering refers specifically to Jesus’ future suffering in Jerusalem and his death by crucifixion. If it would be helpful in your language, you could use an equivalent metaphor from your culture or use plain language. -10:38 hlue rc://*/ta/man/translate/figs-activepassive ἐγὼ βαπτίζομαι 1 The phrase **I am being baptized** is passive in form. If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language, as modeled by the UST. -10:39 r3pm rc://*/ta/man/translate/writing-pronouns οἱ & αὐτοῖς 1 Here, the pronouns **they** and **them** refer to James and John. If it would be helpful in your language, you could indicate this explicitly. Alternate translation: “James and John … to James and John” -10:39 hc1g rc://*/ta/man/translate/figs-idiom τὸ ποτήριον ὃ ἐγὼ πίνω, πίεσθε 1 **The cup that I drink** is an idiom. See how you translated this idiom in the previous verse. -10:39 c15v rc://*/ta/man/translate/figs-metaphor τὸ βάπτισμα ὃ ἐγὼ βαπτίζομαι, βαπτισθήσεσθε 1 In this verse Jesus continues to use **baptism** to mean something more. See how you translated Jesus’ symbolic use of baptism in the previous verse. -10:39 humc rc://*/ta/man/translate/figs-activepassive ἐγὼ βαπτίζομαι, βαπτισθήσεσθε 1 The phrase **I am being baptized** and the phrase **you will be baptized** are both passive in form. If your language does not use the passive form in this way, you can state these two phrases in active form as modeled by the UST or you can express the meaning in another way that is natural in your language. -10:40 pdc1 rc://*/ta/man/translate/figs-explicit ἀλλ’ οἷς ἡτοίμασται 1 The word **{it}** refers to the places at Jesus’ right and left hand. If it would be helpful in your language, you could indicate that explicitly. Alternate translation: “but those places are for those for whom they have been prepared by God” -10:40 eu9v rc://*/ta/man/translate/figs-activepassive ἡτοίμασται 1 The phrase **it has been prepared** is passive in form. If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. If you must state who did the action, Jesus says in [Matthew 20:23](../mat/20/23.md) that God the Father is the one who will prepare these places. Alternate translation: “God has prepared it” -10:41 ad19 rc://*/ta/man/translate/figs-explicit ἀκούσαντες 1 The word **this** refers to James and John asking to sit at Jesus’ right and left hand. If it would be helpful in your language, you could indicate that explicitly. -10:41 i48d rc://*/ta/man/translate/figs-explicit οἱ δέκα 1 Here, **the ten** refers to the other ten disciples of Jesus. If it would be helpful in your language, you could indicate that explicitly, as modeled by the UST. -10:42 sbk8 προσκαλεσάμενος αὐτοὺς ὁ Ἰησοῦς 1 Alternate translation: “after Jesus called his disciples to him, he” -10:42 zfr3 rc://*/ta/man/translate/figs-abstractnouns κατεξουσιάζουσιν 1 If your language does not use an abstract noun for the idea of **authority**, you can express the idea behind this abstract noun in another way, as modeled by the UST. -10:43 zfz6 rc://*/ta/man/translate/figs-explicit οὐχ οὕτως & ἐστιν ἐν ὑμῖν 1 The phrase **it is not this way among you** means “this is not the reality you live by as my followers” or “it should not be this way among you.” The phrase refers back to the way that Jesus said the Gentile rulers governed in the previous verse. If it would be helpful in your language, you could indicate that explicitly. Alternate translation: “But you live by a different set of principles than do the Gentile rulers” or “But you are to act differently than the Gentile rulers act” +10:38 yvu8 rc://*/ta/man/translate/figs-metaphor πιεῖν τὸ ποτήριον ὃ ἐγὼ πίνω 1 Here Jesus speaks of experiencing pain and suffering as if it were drinking from a **cup**. If it would be helpful in your language, you could explain the figure of speech or state the meaning plainly. Alternate translation: “to drink the cup of suffering which I drink” or “to experience the pain that I am about to experience” +10:38 nesy rc://*/ta/man/translate/figs-metonymy τὸ ποτήριον 1 Here, cup represents the drink inside the cup, which in Jesus’ culture would probably have been wine. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “the drink” or “the wine in the cup” +10:38 pax6 rc://*/ta/man/translate/figs-metaphor τὸ βάπτισμα ὃ ἐγὼ βαπτίζομαι βαπτισθῆναι 1 Here Jesus speaks of being overwhelmed by difficult circumstances and pain as if it were **being baptized**. If it would be helpful in your language, you could explain the figure of speech or state the meaning plainly. Alternate translation: “to be baptized in the painful circumstances in which I am about to be baptized” or “to be overwhelmed by difficult things like I am about to be overwhelmed” +10:38 osye rc://*/ta/man/translate/figs-explicitinfo τὸ βάπτισμα ὃ & βαπτισθῆναι 1 The expression **with the baptism with which** contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. Alternate translation: “to be baptized as” +10:38 hlue rc://*/ta/man/translate/figs-activepassive ἐγὼ βαπτίζομαι βαπτισθῆναι 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, you could use an indefinite subject. Alternate translation: “to have someone baptize you … someone will baptize me” +10:39 r3pm rc://*/ta/man/translate/writing-pronouns οἱ & αὐτοῖς 1 Here, the pronouns **they** and **them** refer to James and John. If it would be helpful in your language, you could refer to them more directly. Alternate translation: “James and John … to James and John” +10:39 vwd2 rc://*/ta/man/translate/figs-ellipsis δυνάμεθα 1 The James and John are leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from the previous verse if it would be clearer in your language. Alternate translation: “We are able to drink that cup and be baptized with that baptism” or “We are able to undergo those things” +10:39 qb9x rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 2 Here, the word **But** introduces the next thing that happened. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **But** untranslated. Alternate translation: “After that,” +10:39 hc1g rc://*/ta/man/translate/figs-metaphor τὸ ποτήριον ὃ ἐγὼ πίνω, πίεσθε 1 Here Jesus continues to speak of experiencing pain and suffering as if it were drinking from a **cup**. See how you translated this figure of speech in [10:38](../10/38.md). Alternate translation: “The cup of suffering that I drink, you will drink” or “The pain that I am about to experience, you will experience” +10:39 ensf rc://*/ta/man/translate/figs-metonymy τὸ ποτήριον 1 Here, **cup** represents the drink inside the cup, which in Jesus’ culture would probably have been wine. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. See how you expressed the idea in [10:38](../10/38.md). Alternate translation: “the drink” or “the wine in the cup” +10:39 rdbo rc://*/ta/man/translate/figs-yousingular πίεσθε & βαπτισθήσεσθε 1 Because Jesus is speaking to James and John, the word **you** is plural throughout this verse. +10:39 c15v rc://*/ta/man/translate/figs-metaphor τὸ βάπτισμα ὃ ἐγὼ βαπτίζομαι, βαπτισθήσεσθε 1 Here Jesus continues to speak of being overwhelmed by difficult circumstances and pain as if it were **being baptized**. See how you translated this figure of speech in [10:38](../10/38.md). Alternate translation: “in the painful circumstances in which I am about to be baptized, you will be baptized” or “by the difficult things that I am about to be overwhelmed by, you will be overwhelmed” +10:39 xc19 rc://*/ta/man/translate/figs-explicitinfo τὸ βάπτισμα ὃ ἐγὼ βαπτίζομαι 1 The expression **with the baptism with which** contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. See how you expressed the idea in [10:38](../10/38.md). Alternate translation: “as I am being baptized” +10:39 humc rc://*/ta/man/translate/figs-activepassive ἐγὼ βαπτίζομαι, βαπτισθήσεσθε 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, you could use an indefinite subject. See how you expressed the idea in [10:38](../10/38.md). Alternate translation: “someone is baptizing me, someone will baptize you” +10:40 uoq7 rc://*/ta/man/translate/translate-symaction τὸ & καθίσαι ἐκ δεξιῶν μου ἢ ἐξ εὐωνύμων 1 When someone sits at the **right hand** or at the **left hand** of a ruler, this symbolizes that person’s honor, authority, and ability to rule. See how you translated the similar phrases in [10:37](../10/37.md). Alternate translation: “to sit down to rule at my right hand and at my left hand” or “to take the places of honor and authority at my right hand and at my left hand” +10:40 sk68 rc://*/ta/man/translate/figs-metonymy ἐκ δεξιῶν μου ἢ ἐξ εὐωνύμων 1 Here, the phrases **at my right hand** and **at my left hand** refer to the places next to Jesus’ right and left hands, which would be the right side and the left side. In the Jesus’ culture, these sides were associated with honor or authority. See how you expressed the idea in [10:37](../10/37.md). Alternate translation: “next to me on the right or next to me on the left” or “in the honorable places at my right or at my left” +10:40 a4g9 rc://*/ta/man/translate/figs-ellipsis ἀλλ’ οἷς 1 Jesus is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “but it will be given to the ones for whom” +10:40 pdc1 rc://*/ta/man/translate/figs-explicit ἡτοίμασται 1 Here, the word **it** refers to sitting in the places at Jesus’ right and left hand. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “to sit in those places has been prepared” or “it has been prepared to do that” +10:40 eu9v rc://*/ta/man/translate/figs-activepassive ἡτοίμασται 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was God. Alternate translation: “God has prepared it” +10:41 ad19 rc://*/ta/man/translate/figs-explicit ἀκούσαντες 1 Here Mark implies that the **ten** disciples **heard** about what James and John had asked Jesus. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “having heard that James and John had asked to sit at Jesus’ right hand and left hand” +10:41 i48d rc://*/ta/man/translate/figs-nominaladj οἱ δέκα 1 Mark is using the number **ten** as a noun to refer to the other ten disciples. Your language may use adjectives in the same way. If not, you could translate this number with an equivalent phrase. Alternate translation: “the other ten disciples” or “the rest of the disciples” +10:42 itdt rc://*/ta/man/translate/figs-yousingular οἴδατε 1 Because Jesus is speaking to the disciples, the word **You** here is plural. +10:42 sbk8 rc://*/ta/man/translate/figs-parallelism οἱ δοκοῦντες ἄρχειν τῶν ἐθνῶν κατακυριεύουσιν αὐτῶν, καὶ οἱ μεγάλοι αὐτῶν κατεξουσιάζουσιν αὐτῶν 1 These two clauses mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the clauses with a word other than and in order to show that the second clause is repeating the first one, not saying something additional. Alternatively, you could combine the two clauses Alternate translation: “the ones considered rulers of the Gentiles lord it over them; indeed, their great ones exercise authority over them” or “the ones considered rulers of the Gentiles and their great ones lord it over them” +10:42 ru5n rc://*/ta/man/translate/figs-activepassive οἱ δοκοῦντες ἄρχειν τῶν ἐθνῶν 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “the ones whom the Gentiles consider to be their rulers” +10:42 u9gu rc://*/ta/man/translate/figs-explicit κατακυριεύουσιν & κατεξουσιάζουσιν 1 The words translated **lord it over** and **exercise authority over** refer to using power to control and dominate others. The words do not indicate whether the rulers and the great ones are doing good or bad things with their power. If possible, use words or phrases that refer to total control and domination but that do not imply good or bad use of that control and domination. Alternate translation: “reign absolutely over … have complete authority over” +10:42 zfr3 rc://*/ta/man/translate/figs-abstractnouns κατεξουσιάζουσιν 1 If your language does not use an abstract noun for the idea of **authority**, you could express the same idea in another way. Alternate translation: “rule over” or “control” +10:43 zfz6 rc://*/ta/man/translate/figs-declarative οὐχ οὕτως & ἐστιν 1 Here Jesus could be using the present tense to: (1) give a command or instruction. Alternate translation: “It should not be this way” or “Let it not be this way” (2) state how things work differently among his disciples. Alternate translation: “That is not how it is” +10:43 zyzc rc://*/ta/man/translate/figs-yousingular ὑμῖν & ὑμῖν & ὑμῶν 1 Because is talking to the disciples, the words **you**, **you**, and **your** are plural. +10:43-44 rt9h rc://*/ta/man/translate/figs-parallelism ὃς ἂν θέλῃ μέγας γενέσθαι ἐν ὑμῖν, ἔσται ὑμῶν διάκονος & καὶ ὃς ἂν θέλῃ ἐν ὑμῖν εἶναι πρῶτος, ἔσται πάντων δοῦλος 1 These two sentences mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the sentences with a word other than and in order to show that the second sentence is repeating the first one, not saying something additional. Alternatively, you could combine the two sentences Alternate translation: “whoever desires to become great among you will be your servant; indeed, whoever desires to be first among you will be your slave” or “whoever desires to become first or great among will you be your servant or slave” 10:43 fc3m μέγας γενέσθαι 1 Alternate translation: “to be highly respected” or “to be greatly respected” -10:43 gfun rc://*/ta/man/translate/figs-declarative ἔσται ὑμῶν διάκονος 1 Jesus is using the future statement **will be your servant** to give an instruction. See how you translated the phrase “will be” in [Mark 9:35](../mrk/09/35.md) where it occurs with the same meaning and in a similar context. Alternate translation: “must be your servant” -10:44 e7sn rc://*/ta/man/translate/figs-metaphor εἶναι πρῶτος 1 Here, **to be first** means being the most important. See how you translated **first** in [Mark 9:35](../mrk/09/35.md). Alternate translation: “to be the most important” -10:44 qzo8 rc://*/ta/man/translate/figs-declarative ἔσται πάντων δοῦλος 1 Jesus is using the future statement **will be a slave of all** to give an instruction. See how you translated the phrase “will be” in [10:43](../10/43.md), where it occurs with the same meaning. Alternate translation: “must be a slave of all” -10:44 u5yb rc://*/ta/man/translate/figs-hyperbole ἔσται & δοῦλος 1 Jesus speaks of being **a slave** to emphasize the great effort Jesus’ followers should make to serve others. If it would be helpful in your language, you could use an equivalent expression from your language that shows service, or you could clarify that Jesus is teaching that his followers must act in a way that is similar to slaves in their service to others. as modeled by the UST. -10:45 ctta rc://*/ta/man/translate/figs-123person καὶ γὰρ ὁ Υἱὸς τοῦ Ἀνθρώπου 1 Jesus is referring to himself in the third person. If it would be helpful in your language, you could translate this in the first person as modeled by the UST. -10:45 pmk3 rc://*/ta/man/translate/figs-go οὐκ ἦλθεν 1 Your language may say “go” rather than **come** in contexts such as this. Use whichever is more natural. Alternate translation: “did not leave heaven and go to earth” -10:45 a3fr rc://*/ta/man/translate/figs-activepassive διακονηθῆναι 1 The phrase **to be served** is passive in form. If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “to have people serve him” -10:45 rik1 διακονηθῆναι, ἀλλὰ διακονῆσαι 1 Alternate translation: “to be served by people, but to serve people” -10:45 d9jd ἀντὶ πολλῶν 1 Alternate translation: “in place of many people’s lives” or “in exchange for many people” -10:46 n4i3 rc://*/ta/man/translate/figs-go ἔρχονται εἰς Ἰερειχώ 1 # Connecting Statement:\n\nYour language may say “go” or “went” rather than **come** in contexts such as this. Use whichever is more natural. Alternate translation: “they went into Jericho” -10:46 bq3j rc://*/ta/man/translate/figs-go ἐκπορευομένου αὐτοῦ 1 Your language may say “coming” rather than **going** in contexts such as this. Use whichever is more natural. Alternate translation: “as he is coming out” -10:47 ow3g rc://*/ta/man/translate/translate-names Ἰησοῦς ὁ Ναζαρηνός 1 The people call Jesus **Jesus the Nazarene** because he was from the town of Nazareth in Galilee. Alternate translation: “Jesus from the town of Nazareth” -10:47 opm0 rc://*/ta/man/translate/grammar-connect-logic-result καὶ 1 Here, Mark uses **And** to introduce a reason-result statement. **And** introduces the reason, **having heard that it was Jesus**, which resulted in Bartimaeus beginning **to cry out and to say, “Son of David, Jesus, have mercy on me!”** When the blind man learned that Jesus was walking by, he knew that Jesus would hear him if he called out, so as a result, he shouted to him. Use a natural way in your language for introducing a reason-result statement. Alternate translation: “So” -10:47 ynr7 rc://*/ta/man/translate/figs-metaphor Υἱὲ Δαυεὶδ 1 The blind man is using the word **Son** to mean “descendant.” If it would be helpful in your language, you could use an equivalent expression or express the meaning using plain language. Alternate translation: “Descendant of David” -10:47 vwz9 rc://*/ta/man/translate/figs-explicit Υἱὲ Δαυεὶδ 1 **David** was Israel’s most important king, and God had promised him that one of his descendants would be the Messiah. So the title **Son of David** implicitly meant “Messiah.” Alternate translation: “Messiah” -10:47 ylls rc://*/ta/man/translate/figs-abstractnouns ἐλέησόν με 1 If your language does not use an abstract noun for the idea of **mercy**, you can express the idea behind the abstract noun **mercy** by using an adjective form such as “merciful” or by expressing it some other way. Alternate translation: “be merciful to me” -10:47 s2dr rc://*/ta/man/translate/figs-imperative ἐλέησόν με 1 The phrase **have mercy** is an imperative, but it should be translated as a polite request rather than as a command. It may be helpful to add a word such as “please” to make this clear. Alternate translation: “please be merciful to me” -10:47 tvkh rc://*/ta/man/translate/figs-explicit ἐλέησόν με 1 The blind man assumes that Jesus will know that he is asking to be healed. If it would be helpful in your language, you could say that explicitly. Alternate translation: “please have mercy on me and heal me” or “please be merciful to me by healing me” -10:48 ca5u ἐπετίμων αὐτῷ πολλοὶ ἵνα σιωπήσῃ 1 Alternate translation: “many people kept telling him not to shout” -10:48 m32u πολλῷ μᾶλλον ἔκραζεν 1 The phrase **was crying out much more** could mean: (1) that the blind man shouted even louder to Jesus. (2) that the blind man called out even more persistently. Alternate translation: “called out even more persistently” -10:48 l86a rc://*/ta/man/translate/figs-explicit Υἱὲ Δαυείδ, ἐλέησόν με 1 See how you decided to translate this phrase in [10:47](../010/47.md). Alternate translation: “Messiah, please have mercy on me and heal me” -10:49 ac7h rc://*/ta/man/translate/writing-pronouns φωνοῦσι 1 Here, the pronoun **they** refers to the crowd. If it would be helpful in your language, you could state explicitly who **they** refers to. Alternate translation: “some people in the crowd called” or “some people in the front of the crowd called” -10:49 n6xl rc://*/ta/man/translate/figs-abstractnouns θάρσει 1 If your language does not use an abstract noun for the idea of **courage**, you can express the idea behind the abstract noun **courage** by using an adjective form such as “courageous” or by expressing it some other way. Alternate translation: “Be courageous” -10:52 s5d2 rc://*/ta/man/translate/figs-explicit ἡ πίστις σου σέσωκέν σε 1 This phrase is written this way to place emphasis on the man’s **faith**. Jesus heals the man because the man believes that Jesus can heal him. If it would be helpful in your language, this could be made explicit. Alternate translation: “I am healing you because you have believed in me” -10:52 bjuw rc://*/ta/man/translate/figs-abstractnouns ἡ πίστις σου σέσωκέν σε 1 If your language does not use an abstract noun for the idea of **faith**, you can express the idea behind this word by using a verb such as “trusted,” as modeled by the UST, or by expressing the meaning of **faith** some other way that is natural in your language. +10:43 gfun rc://*/ta/man/translate/figs-declarative ἔσται 1 Jesus is using the future form to give a command. If it would be helpful in your language, you could express the idea using a form that expresses a command or obligation. See how you translated the similar form in [9:35](../09/35.md). Alternate translation: “should be” or “has to be”\n +10:44 bhbd rc://*/ta/man/translate/figs-yousingular ὑμῖν 1 Because Jesus is speaking to the disciples, the word **you** here is plural. +10:44 e7sn rc://*/ta/man/translate/figs-metaphor πρῶτος 1 Here, Jesus is speaking of being important or respected as if it were being **first**. If it would be clearer in your language, you could state the meaning plainly. See how you translated this word in [9:35](../09/35.md). Alternate translation: “respected” or “significant”\n +10:44 qzo8 rc://*/ta/man/translate/figs-declarative ἔσται 1 Jesus is using the future form to give a command. If it would be helpful in your language, you could express the idea using a form that expresses a command or obligation. See how you translated the similar form in [9:35](../09/35.md). Alternate translation: “should be” or “has to be” +10:44 u5yb rc://*/ta/man/translate/figs-hyperbole ἔσται πάντων δοῦλος 1 Jesus speaks of being **a slave** to emphasize the great effort Jesus’ followers should make to serve others. If it would be helpful in your language, you could use an equivalent expression from your language that shows service, or you could clarify that Jesus is teaching that his followers must act in a way that is similar to slaves in their service to others. Alternate translation: “will dedicate himself or herself to serve all” or “will work hard at helping all” +10:44 mn3q rc://*/ta/man/translate/figs-nominaladj πάντων 1 Jesus is using the adjective **all** as a noun to mean all the other disciples. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “of all the other disciples” or “the rest of the disciples” +10:45 pnmd rc://*/ta/man/translate/grammar-connect-logic-result γὰρ 1 Here, the word **For** introduces a reason why the disciples should act like servants and slaves for other disciples. If it would be helpful in your language, you could use a word or phrase that introduces a reason or basis for commands, or you could leave **For** untranslated. Alternate translation: “In fact,” or “I command that because” +10:45 ctta rc://*/ta/man/translate/figs-123person ὁ Υἱὸς τοῦ Ἀνθρώπου & αὐτοῦ 1 Here Jesus speaks about himself in the third person. If it would be helpful in your language, you could use the first person. Alternate translation: “I, who am the Son of Man, … my” +10:45 h0j5 rc://*/ta/man/translate/figs-infostructure οὐκ ἦλθεν διακονηθῆναι, ἀλλὰ διακονῆσαι, καὶ δοῦναι τὴν ψυχὴν αὐτοῦ λύτρον ἀντὶ πολλῶν 1 If your language would not naturally put the negative statement before the positive statement, you could reverse the two clauses here. Alternate translation: “came to serve and to give his life as a ransom in exchange for many, not to be served” +10:45 pmk3 rc://*/ta/man/translate/figs-idiom οὐκ ἦλθεν 1 Here, the word **come** refers to the Son of Man entering this world as a human to do what God called him to do. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “did not come to this world” or “is not acting” +10:45 a3fr rc://*/ta/man/translate/figs-activepassive διακονηθῆναι 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, you could use an indefinite subject. Alternate translation: “for people to serve him” or “to have people serve him” +10:45 rik1 rc://*/ta/man/translate/figs-ellipsis ἀλλὰ διακονῆσαι 1 Jesus is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “but he came to serve” +10:45 d9jd rc://*/ta/man/translate/figs-metaphor δοῦναι τὴν ψυχὴν αὐτοῦ λύτρον ἀντὶ πολλῶν 1 Here Jesus speaks as if his **life** were a price or **ransom** he would **give** to free **many** from someone or something that owned or controlled them. He means that he will obtain forgiveness for his people’s sins and will keep those sins from controlling them. This is an important biblical image, so if possible preserve the figure of speech or express the idea in simile form. Alternate translation: “to offer his life as if it were a ransom to set many free from sin” +10:45 c46w rc://*/ta/man/translate/figs-abstractnouns δοῦναι τὴν ψυχὴν αὐτοῦ 1 If your language does not use an abstract noun for the idea of **life**, you could express the same idea in another way. Alternate translation: “to allow himself to die” +10:45 xuny rc://*/ta/man/translate/figs-nominaladj πολλῶν 1 Jesus is using the adjective **many** as a noun to mean many people. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “many men and women” +10:46 thxd rc://*/ta/man/translate/writing-newevent καὶ 1 Here, the word **And** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **And** untranslated. Alternate translation: “Later,” +10:46 n4i3 rc://*/ta/man/translate/figs-go ἔρχονται 1 In a context such as this, your language might say “go” instead of **come**. Alternate translation: “they go” +10:46 bq3j rc://*/ta/man/translate/figs-go ἐκπορευομένου αὐτοῦ 1 In a context such as this, your language might say “coming” instead of **going**. Alternate translation: “coming out” +10:46 z3mo rc://*/ta/man/translate/writing-participants ὁ υἱὸς Τιμαίου, Βαρτιμαῖος, τυφλὸς προσαίτης, ἐκάθητο παρὰ τὴν ὁδόν 1 Here Mark introduces **Bartimaeus** as a new participant in the story. If your language has its own way of introducing new participants, you could use it here in your translation. Alternate translation: “there was a man sitting beside the road. His name was Bartimaeus, son of Timaeus. He was a blind beggar” +10:46 iosi rc://*/ta/man/translate/figs-explicit ὁ υἱὸς Τιμαίου, Βαρτιμαῖος, τυφλὸς προσαίτης 1 Here, the phrase **son of Timaeus** could: (1) identify the father of **Bartimaeus**. Alternate translation: “Bartimaeus, a blind beggar, whose father was Timaeaus” (2) explain what the name **Bartimaeus** means. Alternate translation: “Bartimaeus, which means ‘son of Timaeus,’ a blind beggar” +10:46 hzis rc://*/ta/man/translate/translate-names Τιμαίου, Βαρτιμαῖος 1 The words **Bartimaues** and **Timaeus** are the names of men. +10:47 ow3g rc://*/ta/man/translate/figs-quotations ἀκούσας ὅτι Ἰησοῦς ὁ Ναζαρηνός ἐστιν 1 It may be more natural in your language to have a direct quotation here. Alternate translation: “having heard, ‘It is Jesus the Nazarene,’” +10:47 ynr7 rc://*/ta/man/translate/figs-metaphor Υἱὲ Δαυεὶδ 1 Here, the word **Son** means a male descendant. It does not mean that Jesus was the direct son of David. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Descendant of David” or “You who are descended from David” +10:47 vwz9 rc://*/ta/man/translate/figs-explicit Υἱὲ Δαυεὶδ 1 **David** was Israel’s most important king, and God had promised him that one of his descendants would be the Messiah. So the title **Son of David** implicitly meant “Messiah.” If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “Messiah” +10:47 s2dr rc://*/ta/man/translate/figs-imperative ἐλέησόν με 1 The phrase **have mercy** is an imperative, but it should be translated as a polite request rather than as a command. It may be helpful to add a word such as “please” to make this clear. Alternate translation: “I ask that you have mercy on me” +10:47 ylls rc://*/ta/man/translate/figs-abstractnouns ἐλέησόν με 1 If your language does not use an abstract noun for the idea of **mercy**, you could express the same idea in another way. Alternate translation: “be merciful to me” +10:47 tvkh rc://*/ta/man/translate/figs-explicit ἐλέησόν με 1 The Bartimaeus assumes that Jesus will know that he is asking to be healed. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “have mercy on me and heal me” or “be merciful to me by healing me” +10:48 ca5u rc://*/ta/man/translate/figs-nominaladj πολλοὶ 1 Mark is using the adjective **many** as a noun to mean many people. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “many men” +10:48 m32u πολλῷ μᾶλλον ἔκραζεν 1 The phrase **was crying out much more** could mean: (1) that the blind man shouted even louder to Jesus. Alternate translation: “was crying out even louder” (2) that the blind man called out even more frequently or persistently. Alternate translation: “was crying out even more often” or “was crying out even more persistently” +10:48 l86a Υἱὲ Δαυείδ, ἐλέησόν με 1 Here Bartimaeus says the same thing he said in [10:47](../10/47.md) except he does not include the name Jesus. Express the idea as you did there. Alternate translation: “Descendant of David, I ask that you be merciful to me” or “You who are descended from David, please have mercy on me and heal me” +10:49 pgfm rc://*/ta/man/translate/figs-quotations εἶπεν, φωνήσατε αὐτόν 1 It may be more natural in your language to have a direct quotation here. Alternate translation: “said to call him” +10:49 po5z rc://*/ta/man/translate/figs-yousingular φωνήσατε 1 Because Jesus is speaking to some of the people in the crowd, the command **Call** is plural. +10:49 ac7h rc://*/ta/man/translate/writing-pronouns φωνοῦσι 1 Here, the pronoun **they** refers to people in the crowd. If it would be helpful in your language, you could refer to these people more directly. Alternate translation: “some people in the crowd called” or “some people in the front of the crowd called” +10:49 n6xl rc://*/ta/man/translate/figs-abstractnouns θάρσει 1 If your language does not use an abstract noun for the idea of **courage**, you could express the same idea in another way. Alternate translation: “Be courageous” +10:49 py8t rc://*/ta/man/translate/figs-explicit ἔγειρε 1 Here the people who are speaking to Bartimaeus imply that he should walk to where Jesus was after getting up. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “Get up and walk over to him” or “Get up and go to where he is” +10:50 rhrr rc://*/ta/man/translate/figs-explicit ἀποβαλὼν τὸ ἱμάτιον αὐτοῦ 1 Bartimaeus’ **coat** would have been an outer garment that people could ordinarily take off in public. Bartimaeus probably took it off so that it would be easier for him to hurry to where Jesus was. If it would be helpful in your language, you could make some or all of that information more explicit. Alternate translation: “having thrown aside his jacket” or “having thrown aside his coat so that he could move faster” +10:50 bf2a ἀναπηδήσας 1 Alternate translation: “having quickly gotten to his feet” or “having immediately stood up” +10:50 jc66 rc://*/ta/man/translate/figs-go ἦλθεν 1 In a context such as this, your language might say “went” instead of **came**. Alternate translation: “went” +10:51 qm1a rc://*/ta/man/translate/figs-quotations εἶπεν, τί σοι θέλεις ποιήσω? 1 It may be more natural in your language to have an indirect quotation here. Alternate translation: “asked him what he desired him to do for him” +10:51 fcin rc://*/ta/man/translate/figs-ellipsis Ραββουνεί, ἵνα 1 Bartimaeus is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from the previous verse if it would be clearer in your language. Alternate translation: “Rabbi, I desire that” +10:51 ish0 rc://*/ta/man/translate/figs-explicit ἀναβλέψω 1 Here, Bartimaeus could be implying: (1) that he once could see, and he wants to be able to see once more. Alternate translation: “I might regain my sight” (2) that he wants to be able to see for the first time. Alternate translation: “I might gain my sight” or “I might be able to see” +10:52 bjuw rc://*/ta/man/translate/figs-abstractnouns ἡ πίστις σου σέσωκέν σε 1 If your language does not use an abstract noun for the idea of **faith**, you could express the same idea in another way. Alternate translation: “You believed, and that has caused you to be saved” +10:52 s5d2 rc://*/ta/man/translate/figs-personification ἡ πίστις σου σέσωκέν σε 1 Jesus speaks of Bartimaeus’ faith as if it had actively saved him. He means that his faith was the necessary condition for the healing that he received from God. Alternate translation: “Because of your faith, you have been saved” +10:52 omxe rc://*/ta/man/translate/figs-explicit ἀνέβλεψεν 1 Here, much as in [10:51](../10/51.md), Mark could be implying: (1) that Bartimaeus once could see, and now he can see once more. Alternate translation: “he regained his sight” (2) that Bartimaeus could see for the first time. Alternate translation: “he gained his sight” or “he was able to see” +10:52 co2v rc://*/ta/man/translate/figs-explicit ἠκολούθει αὐτῷ ἐν τῇ ὁδῷ 1 Here, the clause **he was following him on the road** could indicate that: (1) Bartimaeus traveled with Jesus and was his disciple. Alternate translation: “he became his disciple” or “he traveled with him on the road as his student” (2) Bartimaeus walked with Jesus on the road. Alternate translation: “he walked with him on the road” or “he went with him on the road” 11:intro xg3t 0 # Mark 11 General Notes\n\n## Structure and Formatting\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in [Mark 11:9–10](../mrk/11/09.md) and [Mark 11:17](../mrk/11/17.md), which are words from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### The donkey and the colt\n\nJesus rode into Jerusalem on an animal. In this way he was like a king who came into a city after he had won an important battle. Also, the kings of Israel in the Old Testament rode on a donkeys. Other kings rode on horses. So Jesus was showing that he was the king of Israel and that he was not like other kings.\n\nMatthew, Mark, Luke, and John all wrote about this event. Matthew and Mark wrote that the disciples brought Jesus a donkey. John wrote that Jesus found a donkey. Luke wrote that they brought him a colt. Only Matthew wrote that there were both; the donkey had a colt. No one knows for sure whether Jesus rode the donkey or the colt. It is best to translate each of these accounts as it appears in the ULT without trying to make them all say exactly the same thing. (See: [Matthew 21:1–7](../mat/21/01.md) and [Mark 11:1–7](../mrk/11/01.md) and [Luke 19:29–36](../luk/19/29.md) and [John 12:14–15](../jhn/12/14.md)) 11:1 ch4j rc://*/ta/man/translate/figs-go ἐγγίζουσιν 1 Your language may say “went” rather than **come** in contexts such as this. Use whichever is more natural. Alternate translation: “they went near” 11:1 g1fy rc://*/ta/man/translate/translate-names Βηθφαγὴ 1 The word **Bethphage** is the name of a village. From 7b150e6658fc580a093358d3d735774598d3993e Mon Sep 17 00:00:00 2001 From: avaldizan Date: Fri, 8 Sep 2023 23:47:31 +0000 Subject: [PATCH 106/127] Merge avaldizan-tc-create-1 into master by avaldizan (#3507) --- tn_PRO.tsv | 230 ++++++++++++++++++++++++++++++++++------------------- 1 file changed, 146 insertions(+), 84 deletions(-) diff --git a/tn_PRO.tsv b/tn_PRO.tsv index 5a76ddfd82..fc2aa74aa7 100644 --- a/tn_PRO.tsv +++ b/tn_PRO.tsv @@ -228,6 +228,7 @@ front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduct 2:21 wou9 rc://*/ta/man/translate/grammar-connect-logic-result כִּֽי 1 **For** here indicates that what follows in [2:21–22](../02/21.md) is the conclusion to what was stated in [2:11–20](../02/11.md). If it would be helpful in your language, you could use a different expression. See how you translated a similar use of **For** in [1:32](../01/32.md). Alternate translation: “In conclusion,” 2:21 uy6e rc://*/ta/man/translate/figs-parallelism יְשָׁרִ֥ים יִשְׁכְּנוּ אָ֑רֶץ וּ֝⁠תְמִימִ֗ים יִוָּ֥תְרוּ בָֽ⁠הּ 1 These two phrases mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the phrases with a word other than **and** in order to show that the second phrase is repeating the first one, not saying something additional. Alternate translation: “the upright ones will dwell in the land, yes, the blameless ones will remain in it” 2:21 bqn1 rc://*/ta/man/translate/figs-explicit יִשְׁכְּנוּ אָ֑רֶץ & יִוָּ֥תְרוּ בָֽ⁠הּ 1 Here, **the land** and **it** could refer to: (1) the **land** of Israel, which God had given to the Jewish people and which Solomon was ruling over when he wrote these proverbs. Alternate translation: “will dwell in the land of Israel … will remain in Israel” or “will dwell in our land … will remain in our land” (2) the earth in general, in which case this would refer to staying alive. Alternate translation: “will dwell on the earth … will remain alive on the earth” +2:21 p0cw rc://*/ta/man/translate/figs-explicit וּ֝⁠תְמִימִ֗ים 1 Here, **blameless ones** refers to people whom Yahweh does not blame for acting wickedly. If it would be helpful in your language, you could state this explicitly. Alternate translation: “and the ones whom Yahweh rightly does not blame” 2:22 nyod rc://*/ta/man/translate/grammar-connect-logic-contrast וּ֭⁠רְשָׁעִים 1 Here, **but** indicates a strong contrast between the **wicked** and **treacherous** people and the “upright” and “blameless” people, who were mentioned in the previous verse. See how you translated a similar strong contrast in [1:33](../01/33.md). 2:22 mnw9 rc://*/ta/man/translate/figs-activepassive יִכָּרֵ֑תוּ &יִסְּח֥וּ 1 If your language does not use these passive forms, you could express the ideas in active form or in another way that is natural in your language. The context indicates that God will do the action. Alternate translation: “God will cut off … God will tear away” 2:22 r5sm rc://*/ta/man/translate/figs-metaphor יִכָּרֵ֑תוּ & יִסְּח֥וּ 1 Solomon speaks of Yahweh removing people from **the land** as if he were cutting those people off, like a person cuts a branch from a tree, or as if he were tearing those people away, like a person violently pulls someone off of something. Solomon does not state if these people are removed by being killed or by being forced to leave **the land**, so it is best to use general expressions for these phrases. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “will be removed … will be taken away” @@ -1245,6 +1246,7 @@ front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduct 11:13 s2og rc://*/ta/man/translate/figs-possession וְ⁠נֶאֱמַן־ר֝֗וּחַ 1 Here, Solomon is using the possessive form to describe someone who is characterized by being **faithful**. If your language would not use the possessive form for this, you could use a different expression. Alternate translation: “but a faithful one”\n 11:13 ot6x rc://*/ta/man/translate/figs-metaphor מְכַסֶּ֥ה 1 See how you translated the same use of **covers** in [10:6](../10/06.md). 11:14 xqvv rc://*/ta/man/translate/figs-abstractnouns בְּ⁠אֵ֣ין תַּ֭חְבֻּלוֹת & וּ֝⁠תְשׁוּעָ֗ה בְּ⁠רֹ֣ב יוֹעֵֽץ 1 If your language does not use abstract nouns for the ideas of **directions**, **salvation**, **abundance**, and **counsel**, you could express the same ideas in other ways. See how you translated **abundance** in [5:23](../05/23.md) and **counsel** in [1:25](../01/25.md). Alternate translation: “When no one directs … but many people counseling someone will save that person” +11:14 tw7g rc://*/ta/man/translate/grammar-collectivenouns עָ֑ם 1 In this verse, the word **people** is singular in form, but it refers to multiple people as a group that could also be called a “nation” or “country.” If it would be helpful in your language, you could say this plainly. Alternate translation: “a group of people” or “a nation” 11:14 j012 rc://*/ta/man/translate/figs-metaphor יִפָּל 1 See how you translated the same use of “fall” in [11:5](../11/05.md). 11:14 a9wq rc://*/ta/man/translate/figs-metaphor וּ֝⁠תְשׁוּעָ֗ה בְּ⁠רֹ֣ב יוֹעֵֽץ 1 Here, Solomon is speaking of **salvation** as if it were an object that could be found **in an abundance of counsel**. He means that **an abundance of counsel** can result in **salvation**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “but salvation is the result of an abundance of counsel” 11:15 ir1y rc://*/ta/man/translate/figs-gendernotations עָ֣רַב 1 Although the term **he** is masculine, Solomon is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “one pledged for” or “that person pledges for” @@ -1695,6 +1697,7 @@ front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduct 14:33 xi3x rc://*/ta/man/translate/figs-personification תִּוָּדֵֽעַ 1 Here, **she** refers to **wisdom** as if it were a woman. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “wisdom will be known”\n 14:34 ousu rc://*/ta/man/translate/figs-abstractnouns צְדָקָ֥ה & וְ⁠חֶ֖סֶד & חַטָּֽאת 1 See how you translated the abstract nouns **Righteousness** in [1:3](../01/03.md), **sin** in [5:22](../05/22.md), and **shame** in [6:33](../06/33.md). 14:34 tavd rc://*/ta/man/translate/figs-metaphor תְרֽוֹמֵֽם־גּ֑וֹי 1 Here, Solomon refers to a **nation** becoming great as if it were an object that **Righteousness** **raises** up. If it would be helpful in your language, you could state the meaning plainly. See how you translated the similar use of “raised up” in [11:11](../11/11.md). Alternate translation: “makes a nation great”\n +14:34 w56h rc://*/ta/man/translate/grammar-collectivenouns לְאֻמִּ֣ים 1 The plural use of **peoples** here refers to several groups of people that could also be called “nations” or “countries.” See how you translated “people” in [11:14](../11/14.md). 14:35 vi56 rc://*/ta/man/translate/figs-abstractnouns רְֽצוֹן & מַשְׂכִּ֑יל וְ֝⁠עֶבְרָת֗⁠וֹ 1 See how you translated the abstract nouns **delight** in [8:30](../08/30.md), **insight** in [1:3](../01/03.md), and **rage** in [11:23](../11/23.md). 14:35 c522 rc://*/ta/man/translate/figs-genericnoun מֶ֭לֶךְ לְ⁠עֶ֣בֶד & וְ֝⁠עֶבְרָת֗⁠וֹ תִּהְיֶ֥ה מֵבִֽישׁ 1 Here, **a king**, **the servant**, **his**, and **one who acts shamefully** refer to types of people, not to specific people. If it would be helpful in your language, you could use phrases that make this clear. Alternate translation: “any king is for any servant … but any king’s rage is for any person who acts shamefully” 15:intro l872 0 # Proverbs 15 General Notes\n\n## Structure and formatting\n\nChapter 15 continues the section of the book written by Solomon that is filled mainly with short, individual proverbs.\n\n## Important figures of speech in this chapter\n\n### Contrasting parallelism\n\nExcept for [15:3](../15/03.md), [10–12](../15/10.md), [16–17](../15/16.md), [23–24](../15/23.md), [30–31](../15/30.md), and [33](../15/33.md), all the proverbs in this chapter consist of two parallel clauses that contrast with each other. @@ -3062,12 +3065,13 @@ front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduct 24:22 jzb3 rc://*/ta/man/translate/figs-rquestion וּ⁠פִ֥יד שְׁ֝נֵי⁠הֶ֗ם מִ֣י יוֹדֵֽעַ 1 The writer is using the question form to emphasize the how terrible the **destruction** will be. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “and no one knows how terrible the destruction of the two of them will be!” 24:22 ub7e rc://*/ta/man/translate/figs-explicit שְׁ֝נֵי⁠הֶ֗ם 1 This phrase refers to “Yahweh and the king” mentioned in the previous verse. If it would be helpful in your language, you could state this explicitly. Alternate translation: “Yahweh and the king” 24:23 jq5s rc://*/ta/man/translate/figs-explicit גַּם־אֵ֥לֶּה לַֽ⁠חֲכָמִ֑ים 1 **These** here refers to a new collection of proverbs that continues from this verse to the last verse of this chapter. If it would be helpful in your language, you could state this explicitly. Alternate translation: “The following proverbs are additional sayings of the wise ones” -24:23 ml44 rc://*/ta/man/translate/figs-idiom הַֽכֵּר־פָּנִ֖ים 1 **Give recognition to faces** is an idiom that means “to show partiality” or “to favor” someone. If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. See how you translated the similar use of “lift the face” in [18:5](../18/05.md). Alternate translation: “Five pride of place to certain people” or “Being partial to certain people” +24:23 ml44 rc://*/ta/man/translate/figs-idiom הַֽכֵּר־פָּנִ֖ים 1 **Recognizing faces** is an idiom that means “to show partiality” or “to favor” someone. If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. See how you translated the similar use of “lift the face” in [18:5](../18/05.md). Alternate translation: “Five pride of place to certain people” or “Being partial to certain people” 24:23 m7va rc://*/ta/man/translate/figs-abstractnouns בְּ⁠מִשְׁפָּ֣ט 1 If your language does not use an abstract noun for the idea of **judgment**, you could express the same idea in another way. Alternate translation: “when judging” 24:23 njcr rc://*/ta/man/translate/figs-litotes בַּל־טֽוֹב 1 See how you translated the same use of not good in [16:29](../16/29.md). 24:24 kxbv rc://*/ta/man/translate/figs-genericnoun אֹ֤מֵ֨ר ׀ לְ⁠רָשָׁע֮ & יִקְּבֻ֥⁠הוּ & יִזְעָמ֥וּ⁠הוּ 1 **One who says**, **the wicked one**, and **him** refer to types of people in general, not specific people. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “Any person who says to any wicked person … will curse that person … will denounce that person” 24:24 ecfp rc://*/ta/man/translate/figs-quotations אֹ֤מֵ֨ר ׀ לְ⁠רָשָׁע֮ צַדִּ֪יק אָ֥תָּה 1 If it would be more natural in your language, you could express this as an indirect quotation. Alternate translation: “One who says to the wicked one that he is righteous”\n 24:24 rqty rc://*/ta/man/translate/figs-metonymy לְ⁠רָשָׁע֮ צַדִּ֪יק 1 In this verse, **wicked** refers to being guilty of doing something **wicked** and **righteous** refers to being innocent of doing something **wicked**. See how you translated the same use of **wicked** and **righteous** in [17:15](../17/15.md). +24:24 a72x rc://*/ta/man/translate/grammar-collectivenouns עַמִּ֑ים 1 See how you translated the same use of **peoples** in [14:34](../14/34.md). 24:24 lma6 rc://*/ta/man/translate/figs-metonymy לְאֻמִּֽים 1 Here, **nations** refers to the people who live in those **nations**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “people of nations” 24:25 xwv5 rc://*/ta/man/translate/figs-explicit וְ⁠לַ⁠מּוֹכִיחִ֥ים 1 Here, **the rebukers** refers to judges who rightly condemn guilty people for the wicked things they have done. If it would be helpful in your language, you could state this explicitly. Alternate translation: “But for those who convict the guilty ones” 24:25 g6a8 rc://*/ta/man/translate/writing-pronouns יִנְעָ֑ם 1 Here, **it** refers to the lives of **the rebukers**. If it would be helpful in your language, you could state this explicitly. Alternate translation: “life will be pleasant” @@ -3467,89 +3471,147 @@ front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduct 27:26 j2vp rc://*/ta/man/translate/figs-explicit וּ⁠מְחִ֥יר שָׂ֝דֶ֗ה עַתּוּדִֽים 1 Here, Solomon implies that the **male goats** will be sold for an amount of money that will be enough to buy **a field**. If it would be helpful in your language, you could state this explicitly. Alternate translation: “and selling your goats will provide enough money to pay the price for a field” 27:27 q28m rc://*/ta/man/translate/figs-explicit וְ֝⁠חַיִּ֗ים לְ⁠נַעֲרוֹתֶֽי⁠ךָ 1 Here, Solomon implies that there will also be enough **milk of female goats** to provide **life for your young women**. If it would be helpful in your language, you could state this explicitly. Alternate translation: “and there will be enough goat’s milk to sustain the life of your young women” 27:27 xjw4 rc://*/ta/man/translate/figs-metonymy וְ֝⁠חַיִּ֗ים 1 Here, **life** refers to the nourishment needed to sustain **life**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “and nourishment” -28:intro g91u 0 # Proverbs 28 General Notes\n\n## Structure and formatting\n\n6. Hezekiah’s proverbs from Solomon (25:1–29:27)\n * Warnings and admonitions (25:1–27:27)\n * Contrastive wise sayings (28:1–29:27)\n\nChapter 28 begins the second part of this section of the book that contains proverbs written by Solomon that were copied by scribes during the reign of Hezekiah. This part in [28:1](../28/01.md)–[29:27](../29/27.md) mostly contains general proverbs that use contrastive parallelism. -28:2 b4c7 rc://*/ta/man/translate/figs-abstractnouns Because of the transgression of a land 0 If your language does not use an abstract noun for the idea behind the word **transgression**, you could express the same idea with a verbal form. Alternate translation: “Because of how a land transgresses” -28:2 qks4 rc://*/ta/man/translate/figs-metonymy the transgression of a land 0 This is a metonym for the sins of the people living in a land. Alternate translation: “the transgression of the people of a land” -28:2 ivf7 rc://*/ta/man/translate/figs-explicit with a man of understanding and knowledge 0 The implied information is that this man is a ruler or leader. The abstract nouns “understanding” and “knowledge” can be translated as verbs. Alternate translation: “with a man who understands and knows how to rule” (See also: [[rc://*/ta/man/translate/figs-abstractnouns]]) -28:3 tx2c who oppresses 0 Alternate translation: “who severely mistreats” -28:3 pb4k rc://*/ta/man/translate/figs-simile like a beating rain that leaves no food 0 The poor man who oppresses other poor people is compared to a rain that falls so hard that it leaves no crop to harvest. -28:4 z1ah forsake the law 0 Alternate translation: “forsake God’s law” -28:4 j98f rc://*/ta/man/translate/figs-metaphor those who keep the law 0 To “keep the law” means to do what God’s law requires. Alternate translation: “those who obey God’s law” -28:4 whf7 rc://*/ta/man/translate/figs-metaphor fight against them 0 “struggle against them.” This means to strongly oppose or resist them. -28:5 pi7r rc://*/ta/man/translate/figs-gendernotations Evil men 0 Here “men” means people in general. Alternate translation: “People who do evil things” -28:5 t38q rc://*/ta/man/translate/figs-abstractnouns do not understand justice 0 If your language does not use an abstract noun for the idea behind the word **justice**, you could express the same idea with an adjective. Alternate translation: “do not understand what is just” -28:5 k5mh rc://*/ta/man/translate/figs-metaphor those who seek Yahweh 0 Those who want to know Yahweh and please him are spoken of as if they are literally seeking to find Yahweh. -28:5 ru6t rc://*/ta/man/translate/figs-explicit understand everything 0 The implied information is that those who seek Yahweh understand all about justice. Alternate translation: “completely understand what is just” -28:6 q4ty It is better for a poor person … than for a rich person 0 Alternate translation: “It is better to be a poor person … than it is to be a rich person” -28:6 pfi9 rc://*/ta/man/translate/figs-metaphor walks in his integrity 0 This represents a person living a life of integrity. If your language does not use an abstract noun for the idea behind the word **integrity**, you could express the same idea with an adverb. Alternate translation: “walks honestly” or “lives honestly” (See also: [[rc://*/ta/man/translate/figs-abstractnouns]]) -28:6 jdf4 rc://*/ta/man/translate/figs-metaphor who is crooked in his ways 0 Rich people who are dishonest are spoken of as if they walk on crooked or twisted paths. Alternate translation: “who is not honest in what he does” -28:7 b5pv rc://*/ta/man/translate/figs-metaphor He who keeps the law 0 To “keep the law” means to do what God’s law requires. Alternate translation: “He who obeys God’s law” -28:7 h42h rc://*/ta/man/translate/figs-abstractnouns a son who has understanding 0 If your language does not use an abstract noun for the idea behind the word **understanding**, you could express the same idea with a verb. Alternate translation: “a son who understands” -28:7 rh6n of gluttons 0 “of people who eat too much.” A “glutton” is a person who often eats and drinks excessively. -28:7 q9hm shames his father 0 Alternate translation: “puts his father to shame” or “dishonors his father” -28:8 uef7 makes his fortune 0 Alternate translation: “increases his wealth” -28:8 i36g charging too much interest 0 Alternate translation: “charging extra money to borrow” -28:8 tj5f interest 0 money paid by a borrower for the use of someone else’s money -28:8 xz6i gathers his wealth 0 Alternate translation: “brings his wealth together” -28:8 e1qz for another 0 Alternate translation: “for another person” -28:9 s7cf rc://*/ta/man/translate/figs-synecdoche turns away his ear from hearing the law 0 This represents the whole person turning away from and rejecting God’s law. Alternate translation: “turns away from hearing and obeying the law” -28:9 a3bi detestable 0 See how you translated this in [Proverbs 3:32](../03/32.md). -28:10 hgy2 rc://*/ta/man/translate/figs-metaphor Whoever misleads the upright into an evil way 0 This is a metaphor for leading upright people in an evil direction. Alternate translation: “Whoever causes the upright to go in an evil direction” -28:10 pv8z Whoever misleads … evil way will fall 0 Alternate translation: “If anyone misleads … evil way, he will fall” -28:10 tw7h rc://*/ta/man/translate/figs-metaphor will fall into his own pit 0 “will fall into the trap that he has dug.” This is a metaphor for ending up in the same bad place as others had been led toward. Alternate translation: “will end up in the same evil place toward which he guided other people” -28:10 w756 will have a good inheritance 0 Alternate translation: “will inherit what is good” -28:11 eg7v rc://*/ta/man/translate/figs-metaphor be wise in his own eyes 0 The eyes represent seeing, and seeing represents thoughts or judgment. Alternate translation: “be wise in his own thoughts” or “think he is wise” -28:11 pj9j rc://*/ta/man/translate/figs-abstractnouns who has understanding 0 If your language does not use an abstract noun for the idea behind the word **understanding**, you could express the same idea with a verb. Alternate translation: “who understands” -28:11 ynr5 rc://*/ta/man/translate/figs-idiom will find him out 0 This is an idiom that means the poor person will be able to determine whether or not the rich person is really wise. Alternate translation: “will see his true nature” -28:12 qew3 When the righteous triumph 0 Alternate translation: “When righteous people succeed” -28:12 zkn5 rc://*/ta/man/translate/figs-idiom when the wicked arise 0 This is an idiom that means when the wicked gain power or start to rule. Alternate translation: “when the wicked rise to power” -28:12 g949 rc://*/ta/man/translate/figs-explicit people are sought out 0 You may need to make explicit that those who “are sought out” have hidden themselves to escape from the wicked. If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “they seek people out” or “they seek out the people who hide from them” (See also: [[rc://*/ta/man/translate/figs-activepassive]]) -28:13 h8gm rc://*/ta/man/translate/figs-metaphor hides his sins 0 “covers his sins.” This is the opposite of confessing and forsaking sins, and is spoken of as covering sins rather than bringing them into the open -28:13 e7kw will not prosper 0 Alternate translation: “will not succeed” or “will not advance” -28:13 m9fz rc://*/ta/man/translate/figs-activepassive the one who confesses them and forsakes them will be shown mercy 0 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “God will show mercy to the one who confesses and forsakes them” -28:14 ijf7 reverence 0 This refers to deeply respecting Yahweh and showing that respect by obeying him. -28:14 ymm8 whoever hardens his heart 0 Alternate translation: “the one who hardens his heart” -28:14 ebu1 rc://*/ta/man/translate/figs-idiom hardens his heart 0 This is an idiom that means to be stubborn or unwilling to obey God. Alternate translation: “refuses to obey God” -28:14 l7ee rc://*/ta/man/translate/figs-metaphor will fall into trouble 0 This represents ending up in misery and distress. Alternate translation: “will end up in trouble” -28:15 z8ti rc://*/ta/man/translate/figs-simile Like a roaring lion or a charging bear is a wicked ruler over poor people 0 Poor people who are helpless against an evil ruler are compared to people who have a lion roaring at them or a bear attacking them. -28:15 x5l1 rc://*/ta/man/translate/translate-unknown a charging bear 0 A bear is a large, furry, dangerous animal that walks on four legs and has sharp claws and teeth. -28:16 et9j rc://*/ta/man/translate/figs-abstractnouns The ruler who lacks understanding 0 If your language does not use an abstract noun for the idea behind the word **understanding**, you could express the same idea with a verbal form. Alternate translation: “The ruler who does not understand” -28:16 az95 oppressor 0 a person who treats people harshly and makes their lives very difficult -28:16 lv7n rc://*/ta/man/translate/figs-abstractnouns the one who hates dishonesty 0 If your language does not use an abstract noun for the idea behind the word **dishonesty**, you could express the same idea with a verbal form. Alternate translation: “the one who hates being dishonest” -28:16 eae9 rc://*/ta/man/translate/figs-idiom prolong his days 0 This could mean: (1) this is an idiom that means his living for more time. Alternate translation: “live longer” or (2) this is an idiom that means extending the length of his reign. Alternate translation: “rule for a longer time” -28:17 rm8g rc://*/ta/man/translate/figs-metonymy he has shed someone’s blood 0 Here “blood” represents a person’s life. To “shed blood” means to murder someone. Alternate translation: “he has killed someone” or “he has murdered someone” -28:18 nhr1 rc://*/ta/man/translate/figs-activepassive Whoever walks with integrity will be kept safe 0 This can be expressed in active form. Alternate translation: “God will keep safe anyone who walks with integrity” -28:18 u4m5 Whoever 0 Alternate translation: “Anyone who” -28:18 kvc6 rc://*/ta/man/translate/figs-metaphor the one whose way is crooked 0 A dishonest person is spoken of as if he walks on crooked or twisted paths. Alternate translation: “the one who does not live honestly” -28:18 x79a rc://*/ta/man/translate/figs-metaphor will suddenly fall 0 What will happen to a dishonest person is spoken of as if he suddenly fell down. Alternate translation: “will suddenly be ruined” or “will suddenly perish” -28:19 dlk7 works his land 0 This means to till, sow, and care for his crops. -28:19 uq9z whoever follows 0 Alternate translation: “anyone who follows” -28:19 t64p rc://*/ta/man/translate/figs-idiom follows worthless pursuits 0 “chases after worthless projects.” The person who is busy doing things that do not produce anything is spoken of as chasing after useless things. -28:19 b8y8 rc://*/ta/man/translate/figs-irony will have plenty of poverty 0 The person following worthless pursuits is spoken of as getting the opposite of plenty of food. If your language does not use an abstract noun for the idea behind the word **poverty**, you could express the same idea with an adjective. Alternate translation: “will be very poor” (See also: [[rc://*/ta/man/translate/figs-abstractnouns]]) -28:20 ix4q rc://*/ta/man/translate/figs-litotes the one who gets rich quickly will not go unpunished 0 The double negative “will not go unpunished” is used for emphasis. If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “God will certainly punish the one who gets rich quickly” (See also: [[rc://*/ta/man/translate/figs-activepassive]]) -28:20 nt6p rc://*/ta/man/translate/figs-explicit the one who gets rich quickly 0 The implied information is that this person gains wealth by unfaithful or dishonest means. Alternate translation: “the one who tries to get rich quickly” -28:21 kg9c rc://*/ta/man/translate/figs-hyperbole for a piece of bread a man will do wrong 0 “A piece of bread” here is an exaggeration for a very small bribe or reward. Alternate translation: “a man will sin for very little gain” -28:22 f7a8 rc://*/ta/man/translate/figs-idiom hurries after riches 0 The stingy man is spoken of as if he was chasing after wealth. Alternate translation: “is greedy for riches” -28:22 mz2h rc://*/ta/man/translate/figs-idiom poverty will come upon him 0 The result of being stingy is spoken of as if poverty was overtaking the stingy person. If your language does not use an abstract noun for the idea behind the word **poverty**, you could express the same idea with an adjective. Alternate translation: “he will suddenly become poor” (See also: [[rc://*/ta/man/translate/figs-abstractnouns]]) -28:23 sr8r rc://*/ta/man/translate/figs-activepassive Whoever disciplines someone, afterward will find more favor from him than from the one who flatters him with his tongue 0 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. If your language does not use an abstract noun for the idea behind the word **favor**, you could express the same idea with a verbal form. Alternate translation: “A person will favor the one who disciplines him more than he favors the person who flatters him with his tongue” (See also: [[rc://*/ta/man/translate/figs-abstractnouns]]) -28:23 k6hl rc://*/ta/man/translate/figs-metonymy flatters him with his tongue 0 The tongue here represents speaking. Alternate translation: “flatters him with words” -28:24 xcp2 Whoever robs 0 Alternate translation: “The one who robs” -28:24 qt94 rc://*/ta/man/translate/figs-quotations says, “That is no sin,” he 0 This can be expressed as an indirect quotation. Alternate translation: “says that it is not a sin, he” -28:24 ie7m rc://*/ta/man/translate/figs-idiom the companion of 0 Possible meanings are: (1) “the friend of” or (2) an idiom that means having the same character as. Alternate translation: “the same kind of person as” -28:25 e3ce A greedy man 0 a person who selfishly wants more things, money or food than what he needs -28:25 bkj4 rc://*/ta/man/translate/figs-metaphor stirs up conflict 0 The action of the greedy man is spoken of as if he were stirring up or awakening conflict. Alternate translation: “causes conflict” -28:26 pnc4 rc://*/ta/man/translate/figs-synecdoche One who trusts in his own heart 0 Depending on one’s self is spoken of as trusting in one’s own heart. Alternate translation: “The person who relies on himself” -28:26 dyj3 whoever walks 0 Alternate translation: “any person who walks” -28:26 g7hy rc://*/ta/man/translate/figs-idiom walks in wisdom 0 This could mean: (1) this is an idiom that means to live wisely. Alternate translation: “lives wisely” or (2) this is an idiom that means to follow the teachings of wise people. Alternate translation: “follows wise teachings” -28:27 yhn4 The one 0 Alternate translation: “The person” -28:27 iwx5 rc://*/ta/man/translate/figs-litotes lack nothing 0 This double negative is used for emphasis. Alternate translation: “have everything they need” -28:27 ykd8 rc://*/ta/man/translate/figs-activepassive whoever closes his eyes to them will receive many curses 0 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. This could mean: (1) they will receive many curses from the poor. Alternate translation: “the poor will give many curses to whoever closes his eyes to them” or (2) they will receive many curses from people in general. Alternate translation: “people will give many curses to whoever closes his eyes to the poor” or (3) they will receive many curses from God. Alternate translation: “God will give many curses to whoever closes his eyes to the poor” -28:27 cgl4 whoever closes 0 Alternate translation: “anyone who closes” -28:27 x8x1 rc://*/ta/man/translate/figs-metonymy closes his eyes to 0 Closing the eyes represents not responding to the needs of the poor. Alternate translation: “ignores” or “chooses not to help” -28:28 ku38 rc://*/ta/man/translate/figs-idiom When the wicked arise 0 This is an idiom that means when wicked people gain power or start to rule. Alternate translation: “When wicked people rise to power” -28:28 xc51 rc://*/ta/man/translate/figs-hyperbole people hide themselves 0 This is an exaggeration for doing everything they can to avoid having wicked people harm them. Alternate translation: “people go into hiding” (See also: [[rc://*/ta/man/translate/figs-rpronouns]]) -28:28 vjp8 perish 0 This could mean: (1) “go away” or (2) “fall from power” or (3) “are destroyed.” -28:28 pd87 increase 0 This could mean: (1) “multiply” or (2) “rise to power.” +28:intro g91u 0 # Proverbs 28 General Notes\n\n## Structure and formatting\n\n6. Hezekiah’s proverbs from Solomon (25:1–29:27)\n * Warnings and admonitions (25:1–27:27)\n * Contrastive wise sayings (28:1–29:27)\n\nChapter 28 begins the second part of this section of the book that contains proverbs written by Solomon that were copied by scribes during the reign of Hezekiah. This part in [28:1](../28/01.md)–[29:27](../29/27.md) mostly contains general proverbs that use contrastive parallelism.\n +28:1 nri8 rc://*/ta/man/translate/figs-nominaladj רָשָׁ֑ע 1 Solomon is using the adjective **wicked** as a noun to mean **wicked** people. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “The wicked ones”\n +28:1 gy6g rc://*/ta/man/translate/grammar-connect-logic-contrast וְ⁠אֵין־רֹדֵ֣ף 1 Here, **and** indicates a contrast between the previous phrase and the next phrase. In your translation, indicate this strong contrast in a way that is natural in your language. Alternate translation: “despite their being no pursuer” +28:2 wie4 rc://*/ta/man/translate/grammar-connect-logic-result בְּ⁠פֶ֣שַֽׁע אֶ֭רֶץ רַבִּ֣ים שָׂרֶ֑י⁠הָ 1 **By** here indicates that having **transgression** is one reason why **a land** has **many** **rulers**. Use the most natural way in your language to indicate a reason. Alternate translation: “Transgression is one reason why a land has many rulers” +28:2 qks4 rc://*/ta/man/translate/figs-abstractnouns בְּ⁠פֶ֣שַֽׁע 1 See how you translated the abstract noun **transgression** in [10:19](../10/19.md). +28:2 zvxb rc://*/ta/man/translate/figs-metonymy אֶ֭רֶץ & שָׂרֶ֑י⁠הָ & יַאֲרִֽיךְ 1 Here, **land**, **its**, and **it** refer to the people that live in a **land**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “the people in a land … are their rulers … those people will endure” +28:2 ivf7 rc://*/ta/man/translate/figs-explicit וּ⁠בְ⁠אָדָ֥ם 1 Here, Solomon implies that **a man** is a ruler. If it would be helpful in your language, you could state this explicitly. Alternate translation: “but by a ruler” +28:2 rbza rc://*/ta/man/translate/figs-doublet מֵבִ֥ין יֹ֝דֵ֗עַ 1 The words **understands** and **knows** mean the same thing. Solomon is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “who really understands” +28:3 tx2c rc://*/ta/man/translate/figs-genericnoun גֶּ֣בֶר 1 **A man** here refers to this type of person in general, not a specific **man**. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “Any person” +28:3 p3oh rc://*/ta/man/translate/figs-metaphor דַּלִּ֑ים 1 See how you translated the same use of **lowly** in [10:15](../10/15.md).\n +28:3 pb4k rc://*/ta/man/translate/figs-metaphor מָטָ֥ר סֹ֝חֵ֗ף וְ⁠אֵ֣ין לָֽחֶם 1 Here, Solomon refers to **A man who is poor and who oppresses the lowly ones** as if that person were **a rain that washes away**. The point is that both are destructive. If it would be helpful in your language, you could express the meaning plainly or use a simile. Alternate translation: “is very destructive” or “is like rain that washes away and there is no bread”\n +28:3 rw37 rc://*/ta/man/translate/figs-explicit סֹ֝חֵ֗ף 1 Here, Solomon implies that the **rain** **washes away** all the crops. If it would be helpful in your language, you could state this explicitly. Alternate translation: “that washes all the crops away” +28:3 s74i rc://*/ta/man/translate/grammar-connect-logic-result וְ⁠אֵ֣ין 1 Here, **and** indicates that what follows is a result of what came before. Use a connector in your language that makes it clear that what follows is a result of what came before. Alternate translation: “and results in their being no” +28:3 hskj rc://*/ta/man/translate/figs-synecdoche לָֽחֶם 1 See how you translated the same use of **bread** in [9:5](../09/05.md). +28:4 z1ah rc://*/ta/man/translate/figs-personification עֹזְבֵ֣י 1 See how you translated the same use of **forsake** in [1:8](../01/08.md). +28:4 u914 rc://*/ta/man/translate/grammar-collectivenouns ת֭וֹרָה & ת֝וֹרָ֗ה 1 Here, the word **law** is singular in form, but it refers to several laws as a group. In this verse, **law** could refer to: (1) Yahweh’s laws. Alternate translation: “the laws of Yahweh … his laws” (2) wise instruction in general. Alternate translation: “wise instructions … those instructions”\n +28:4 jyfa rc://*/ta/man/translate/figs-genericnoun רָשָׁ֑ע 1 See how you translated **a wicked one** in [9:7](../09/07.md). +28:4 j98f rc://*/ta/man/translate/figs-metaphor וְ⁠שֹׁמְרֵ֥י 1 Here, Solomon speaks of obeying **the law** as if it were an object that someone can **keep**. If it would be helpful in your language, you could express the meaning plainly, as in the UST.\n +28:4 whf7 rc://*/ta/man/translate/writing-pronouns בָֽ⁠ם 1 Here, **them** refers to **wicked** people, who are called **a wicked one** in the previous clause. If it would be helpful in your language, you could state this explicitly. Alternate translation: “against those wicked people” +28:5 blnd rc://*/ta/man/translate/figs-possession אַנְשֵׁי־רָ֭ע 1 Here, Solomon is using the possessive form to describe **men** who are characterized by **evil**. If your language would not use the possessive form for this, you could use a different expression. Alternate translation: “Evil men” +28:5 pi7r rc://*/ta/man/translate/figs-gendernotations אַנְשֵׁי 1 Although the term **men** is masculine, Solomon is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “People of”\n +28:5 t38q rc://*/ta/man/translate/figs-abstractnouns מִשְׁפָּ֑ט 1 See how you translated the abstract noun **justice** in [1:3](../01/03.md). +28:5 k5mh rc://*/ta/man/translate/figs-metaphor וּ⁠מְבַקְשֵׁ֥י 1 Here, Solomon refers to trying to know and please **Yahweh** as if he were an object that people can seek. See how you translated the similar use of “seeks” in [11:27](../11/27.md). Alternate translation: “but people who try to please” +28:5 ru6t rc://*/ta/man/translate/figs-explicit כֹֽל 1 Here, Solomon implies that the people **understand everything** about **justice**. If it would be helpful in your language, you could state this explicitly. Alternate translation: “completely understand what is just” +28:6 q4ty rc://*/ta/man/translate/figs-genericnoun רָ֭שׁ הוֹלֵ֣ךְ בְּ⁠תֻמּ֑⁠וֹ מֵ⁠עִקֵּ֥שׁ דְּ֝רָכַ֗יִם וְ⁠ה֣וּא 1 Here, **one who is poor**, **his**, **one crooked of ways**, and **he** refer to types of people in general, not specific people. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “any person who is poor who walks in that person’s integrity than any person who is crooked of ways, yet that person” +28:6 pfi9 rc://*/ta/man/translate/figs-metaphor הוֹלֵ֣ךְ בְּ⁠תֻמּ֑⁠וֹ 1 Here, **walks** refers to how a person behaves, in this case behaving with **integrity**. See how you translated the similar use of “walk” in [3:23](../03/23.md). Alternate translation: “who behaves with integrity” +28:6 w2cr rc://*/ta/man/translate/figs-abstractnouns בְּ⁠תֻמּ֑⁠וֹ 1 See how you translated the abstract noun **integrity** in [1:3](../01/03.md). +28:6 jdf4 rc://*/ta/man/translate/figs-metaphor מֵ⁠עִקֵּ֥שׁ 1 See how you translated the same use of **crooked** in [2:15](../02/15.md). +28:6 gq3x rc://*/ta/man/translate/figs-metaphor דְּ֝רָכַ֗יִם 1 See how you translated the same use of **ways** in [3:6](../03/06.md). +28:7 b5pv rc://*/ta/man/translate/figs-genericnoun נוֹצֵ֣ר & וְ⁠רֹעֶה & אָבִֽי⁠ו 1 **One who guards**, **one who associates**, and **his** refer to types of people in general, not specific people. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “Any person who guards … but any person who associates with … that person’s father” +28:7 rh6n rc://*/ta/man/translate/figs-metaphor נוֹצֵ֣ר 1 Here, Solomon speaks of obeying **the law** as if it were an object that someone **guards**. See how you translated the same use of “keep” in [28:4](../28/04.md). +28:7 mmgd rc://*/ta/man/translate/grammar-collectivenouns תּ֭וֹרָה 1 See how you translated the same use of **the law** in [28:4](../28/04.md). +28:7 pi9f rc://*/ta/man/translate/figs-gendernotations בֵּ֣ן 1 See how you translated the same use of **son** in [10:1](../10/01.md). +28:8 uef7 rc://*/ta/man/translate/figs-genericnoun מַרְבֶּ֣ה ה֭וֹנ⁠וֹ & לְ⁠חוֹנֵ֖ן 1 **One who increases**, **his**, and **one who shows favor** refer to types of people in general, not specific people. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “Any person who increases that person’s own wealth … for any person who shows favor” +28:8 i36g rc://*/ta/man/translate/figs-hendiadys בְּ⁠נֶ֣שֶׁךְ וְתַרְבִּ֑ית 1 The two words **interest** and **usury** express a single idea. The word **usury** indicates that this person is charging an unreasonably large amount of **interest** to those who borrow money from him. If it would be more natural in your language, you could express this meaning in a different way. Alternate translation: “by charging extra money to borrow” +28:8 vw0h rc://*/ta/man/translate/figs-explicit יִקְבְּצֶֽ⁠נּוּ 1 Here, Solomon implies that the **One who increases his wealth** unknowingly **gathers** his **wealth** for someone else. If it would be helpful in your language, you could state this explicitly. Alternate translation: “unknowingly gathers it” +28:8 tj5f rc://*/ta/man/translate/figs-explicit לְ⁠חוֹנֵ֖ן 1 See how you translated the same use of **shows favor** in [14:21](../14/21.md). +28:8 xz6i rc://*/ta/man/translate/figs-metaphor דַּלִּ֣ים 1 See how you translated the same use of **lowly** in [10:15](../10/15.md). +28:9 spld rc://*/ta/man/translate/figs-genericnoun מֵסִ֣יר אָ֭זְנ⁠וֹ & תְּ֝פִלָּת֗⁠וֹ 1 **One who turns away** and **his** refer to a type of person in general, not a specific person. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “Any person who turns away that person’s own ear … that person’s prayer” +28:9 s7cf rc://*/ta/man/translate/figs-idiom מֵסִ֣יר אָ֭זְנ⁠וֹ מִ⁠שְּׁמֹ֣עַ 1 The phrase **turns away his ear** is an idiom that refers to refusing to listen to what someone is saying as if the listener were turning **his ear** **away** from the person speaking. If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “One who refuses to listen to”\n +28:9 jdtt rc://*/ta/man/translate/grammar-collectivenouns תּוֹרָ֑ה 1 See how you translated the same use of **the law** in [28:4](../28/04.md). +28:9 htkq rc://*/ta/man/translate/figs-explicit תּוֹעֵבָֽה 1 As in the rest of Proverbs, **abomination** here refers to what Yahweh considers to be an **abomination**. If it would be helpful in your language, you could state this explicitly. Alternate translation: “is what is abominable to Yahweh” +28:9 a3bi rc://*/ta/man/translate/figs-abstractnouns תּוֹעֵבָֽה 1 See how you translated the abstract noun **abomination** in [3:32](../03/32.md). +28:10 pv8z rc://*/ta/man/translate/figs-genericnoun מַשְׁגֶּ֤ה יְשָׁרִ֨ים & בִּ⁠שְׁחוּת֥⁠וֹ הֽוּא־יִפּ֑וֹל 1 **One who leads**, **his**, **he**, and **himself** refer to a type of person in general, not a specific person. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “Any person who leads upright ones astray … into that person’s own pit that person will fall” +28:10 hgy2 rc://*/ta/man/translate/figs-metaphor מַשְׁגֶּ֤ה יְשָׁרִ֨ים ׀ בְּ⁠דֶ֥רֶךְ רָ֗ע 1 Here, Solomon refers to someone causing **upright ones** to behave in a manner that is **evil** as if he were leading those people down a path. If it would be helpful in your language, you could express the meaning plainly. See how you translated the same use of “lead them astray” in [12:26](../12/26.md) and **way** in [1:15](../01/15.md). Alternate translation: “One who causes upright ones to behave in an evil manner”\n +28:10 nxid rc://*/ta/man/translate/figs-possession בְּ⁠דֶ֥רֶךְ רָ֗ע 1 See how you translated **way of evil** in [2:12](../02/12.md). +28:10 tw7h rc://*/ta/man/translate/figs-metaphor בִּ⁠שְׁחוּת֥⁠וֹ הֽוּא־יִפּ֑וֹל 1 Here, Solomon refers to a person destroying themselves by trying to harm someone else as if that person falls **into his pit** that he had dug to trap someone else. If it would be helpful in your language you could express the meaning plainly. Alternate translation: “will end up destroying himself by his behavior” +28:10 um6b rc://*/ta/man/translate/figs-explicit וּ֝⁠תְמִימִ֗ים 1 See how you translated **blameless ones** in [2:21](../02/21.md). +28:10 w756 rc://*/ta/man/translate/figs-metaphor יִנְחֲלוּ־טֽוֹב 1 Here, Solomon speaks of **blameless ones** receiving many **good** things as if **good** were property or wealth that they could **inherit** from a family member. See how you translated the same use of **inherit** in [3:35](../03/35.md).\n +28:10 g3pd rc://*/ta/man/translate/figs-abstractnouns טֽוֹב 1 See how you translated the abstract noun **good** in [11:27](../11/27.md). +28:11 prjd rc://*/ta/man/translate/figs-genericnoun בְּ֭⁠עֵינָי⁠ו אִ֣ישׁ עָשִׁ֑יר וְ⁠דַ֖ל & יַחְקְרֶֽ⁠נּוּ 1 **A rich man**, **his**, **a lowly one**, and **him** refer to types of people in general, not specific people. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “Any rich person … in that person’s eyes, but any lowly one … will search that person out” +28:11 eg7v rc://*/ta/man/translate/figs-metaphor חָכָ֣ם בְּ֭⁠עֵינָי⁠ו 1 See how you translated **wise in his eyes** in [26:5](../26/05.md). +28:11 pj9j rc://*/ta/man/translate/figs-metaphor וְ⁠דַ֖ל 1 See how you translated the same use of **lowly** in [10:15](../10/15.md). +28:11 ynr5 rc://*/ta/man/translate/figs-idiom יַחְקְרֶֽ⁠נּוּ 1 The phrase means that **a lowly one** will be able to investigate and determine that **A rich man** is not really **wise**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “will determine that he is not truly wise” +28:12 qew3 rc://*/ta/man/translate/figs-abstractnouns רַבָּ֣ה תִפְאָ֑רֶת 1 Here, **splendor** could refer to: (1) people rejoicing or celebrating that **righteous ones** have become powerful. Alternate translation: “there is great celebration” (2) the rule of the **righteous ones** being glorious. Alternate translation: “it is very glorious” +28:12 gtfk rc://*/ta/man/translate/figs-explicit בַּ⁠עֲלֹ֣ץ צַ֭דִּיקִים 1 Here, Solomon implies that **wicked ones exult** because they have become prosperous or powerful. If it would be helpful in your language, you could state this explicitly. Alternate translation: “When righteous ones become prosperous” +28:12 zkn5 rc://*/ta/man/translate/figs-metaphor וּ⁠בְ⁠ק֥וּם רְ֝שָׁעִ֗ים 1 Here, Solomon speaks of **wicked ones** becoming powerful as if they were objects that could **arise**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “but when wicked ones become prosperous”\n +28:12 zux2 rc://*/ta/man/translate/figs-activepassive יְחֻפַּ֥שׂ אָדָֽם 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “people search for a man” +28:12 egmh rc://*/ta/man/translate/figs-genericnoun יְחֻפַּ֥שׂ אָדָֽם 1 Here, **a man** refers to people in general, not a specific **man**. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “any person is searched for” +28:12 g949 rc://*/ta/man/translate/figs-explicit יְחֻפַּ֥שׂ אָדָֽם 1 Here, Solomon implies that **a man is searched for** because everyone has hidden themselves to escape from the powerful **wicked ones**. If it would be helpful in your language, you could state this explicitly. Alternate translation: “everyone hides from them” +28:13 e7kw rc://*/ta/man/translate/figs-genericnoun מְכַסֶּ֣ה פְ֭שָׁעָי⁠ו & וּ⁠מוֹדֶ֖ה 1 **One who covers**, **his**, and **one who confesses** refer to types of people in general, not specific people. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “Any person who covers that person’s own transgressions … but any person who confesses” +28:13 h8gm rc://*/ta/man/translate/figs-metaphor מְכַסֶּ֣ה 1 Here, Solomon refers to someone concealing **his transgressions** as if **transgressions** were objects that someone **covers**. See how you translated the same use of **covers** in [10:6](../10/06.md). +28:13 gqdj rc://*/ta/man/translate/figs-abstractnouns פְ֭שָׁעָי⁠ו 1 See how you translated the abstract noun **transgressions** in [10:12](../10/12.md). +28:13 wef9 rc://*/ta/man/translate/figs-ellipsis וּ⁠מוֹדֶ֖ה וְ⁠עֹזֵ֣ב 1 Solomon is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “but one who confesses and forsakes his transgressions” +28:13 m9fz rc://*/ta/man/translate/figs-activepassive יְרֻחָֽם 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “Yahweh will show mercy to” +28:14 ijf7 rc://*/ta/man/translate/figs-genericnoun אָ֭דָם & וּ⁠מַקְשֶׁ֥ה לִ֝בּ֗⁠וֹ 1 Here, **a man**, **one who hardens**, and **his** refer to types of people in general, not specific people. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “is any person … but any person who hardens that person’s own heart” +28:14 lmxv rc://*/ta/man/translate/figs-explicit מְפַחֵ֣ד תָּמִ֑יד 1 Here, **in terror continually** refers to reverently fearing Yahweh. If it would be helpful in your language, you could state this explicitly. Alternate translation: “who is in terror of Yahweh continually” +28:14 ymm8 rc://*/ta/man/translate/figs-metaphor וּ⁠מַקְשֶׁ֥ה לִ֝בּ֗⁠וֹ 1 Here, Solomon speaks of a person being stubbornly opposed to Yahweh as if he made **his heart** hard. The word **heart** here refers to a person’s mind and will, as in [2:2](../02/02.md). If the heart is not the body part your culture uses to refer to a person’s will, consider using whichever organ your culture would use for this image. If a translation is available in your language, see how it translated a similar expression in [Exodus 7:3](../exo/07/03.md). Alternate translation: “but one who is stubborn against Yahweh”\n +28:14 l7ee rc://*/ta/man/translate/figs-metaphor יִפּ֥וֹל בְּ⁠רָעָֽה 1 See how you translated the nearly identical phrase “falls into evil” in [13:17](../13/17.md). +28:15 oeeu rc://*/ta/man/translate/figs-infostructure אֲרִי־נֹ֭הֵם וְ⁠דֹ֣ב שׁוֹקֵ֑ק מֹשֵׁ֥ל רָ֝שָׁ֗ע עַ֣ל עַם־דָּֽל 1 If it would be more natural in your language, you could reverse the order of these clauses. Alternate translation: “A wicked ruler over a lowly people is a lion growling and a bear charging”\n +28:15 z8ti rc://*/ta/man/translate/figs-metaphor אֲרִי־נֹ֭הֵם וְ⁠דֹ֣ב שׁוֹקֵ֑ק 1 In this verse, Solomon speaks of **a wicked ruler over a lowly people** being frightening and dangerous as if he were **A lion growling and a bear charging**. If it would be helpful in your language, you could express the meaning plainly or use a simile. Alternate translation: “Very dangerous” or “Like a lion growling or a bear charging”\n +28:15 x5l1 rc://*/ta/man/translate/figs-genericnoun מֹשֵׁ֥ל רָ֝שָׁ֗ע עַ֣ל עַם־דָּֽל 1 Here, **a wicked ruler** and **a lowly people** refer to types of people in general, not specific people. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “is any wicked ruler over any lowly people” +28:15 sbb8 rc://*/ta/man/translate/figs-metaphor דָּֽל 1 See how you translated the same use of **lowly** in [10:15](../10/15.md). +28:15 c8mt rc://*/ta/man/translate/grammar-collectivenouns עַם 1 See how you translated the same use of **people** in [11:14](../11/14.md). +28:16 rcu1 rc://*/ta/man/translate/figs-genericnoun נָגִ֗יד & שֹׂ֥נֵא 1 **A leader** and **one who hates** refer to types of people in general, not specific people. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “Any leader … any person who hates” +28:16 et9j rc://*/ta/man/translate/figs-abstractnouns תְּ֭בוּנוֹת 1 See how you translated the abstract noun **understanding** in [1:2](../01/02.md).\n\n +28:16 ofeu rc://*/ta/man/translate/figs-possession וְ⁠רַ֥ב מַעֲשַׁקּ֑וֹת 1 Here, Solomon is using the possessive form to describe an **abundant** amount of oppressive acts. If your language would not use the possessive form for this, you could use a different expression. Alternate translation: “does many oppressive acts” +28:16 kufg rc://*/ta/man/translate/grammar-connect-logic-contrast שֹׂ֥נֵא 1 This clause is a strong contrast to the previous clause. In your translation, indicate this strong contrast in a way that is natural in your language. Alternate translation: “however, one who hates”\n +28:16 az95 rc://*/ta/man/translate/figs-abstractnouns בֶ֝֗צַע 1 See how you translated this phrase in [1:19](../01/19.md). +28:16 eae9 rc://*/ta/man/translate/figs-idiom יַאֲרִ֥יךְ יָמִֽים 1 See how you translated the similar phrase “length of days” in [3:2](../03/02.md). +28:17 izx5 rc://*/ta/man/translate/figs-genericnoun אָ֭דָם & נָפֶשׁ & בּ֥וֹר & בֽ⁠וֹ 1 **A man**, **a life**, **a pit**, and **him** refer to a type of person and these things in general. If it would be helpful in your language, you could use different expressions. Alternate translation: “Any person … any life … any pit … that person” +28:17 p6a9 rc://*/ta/man/translate/figs-activepassive עָשֻׁ֣ק בְּ⁠דַם־נָפֶשׁ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “whom the blood of a life oppresses” +28:17 zx10 rc://*/ta/man/translate/figs-explicit עָשֻׁ֣ק בְּ⁠דַם־נָפֶשׁ 1 Here, **oppressed** refers to a person being guilty for murdering someone. If it would be helpful in your language, you could state this explicitly. Alternate translation: “guilty for the blood of a life” +28:17 rm8g rc://*/ta/man/translate/figs-metonymy בְּ⁠דַם 1 Here, **blood** refers to violently murdering someone, which usually causes **blood** to come out of the person who is murdered. See how you translated the same use of **blood** in [1:11](../01/11.md).\n +28:17 qv18 rc://*/ta/man/translate/figs-synecdoche נָפֶשׁ 1 Here, **life** refers to a person. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “a person” +28:17 usng rc://*/ta/man/translate/figs-explicit יָ֝נ֗וּס 1 Here, **flee** implies that the murderer is fleeing from punishment for what he has done. If it would be helpful in your language, you could state this explicitly. Alternate translation: “will flee punishment” or “will flee those who want to punish him” +28:17 lija rc://*/ta/man/translate/figs-metonymy בּ֥וֹר 1 Here, **pit** could refer to: (1) death, which is when that person would be buried in **a pit**. Alternate translation: “the grave” or “death” (2) a deep hole or well where the murder would try to hide. Alternate translation: “a pit to hide in” +28:17 d5fw rc://*/ta/man/translate/writing-pronouns אַל־יִתְמְכוּ 1 Here, **them** refers to any people in general who may think about helping the murderer. If it would be helpful in your language, you could state this explicitly. Alternate translation: “let no one support” or “let any people not support” +28:18 u4m5 rc://*/ta/man/translate/figs-genericnoun הוֹלֵ֣ךְ & וְ⁠נֶעְקַ֥שׁ 1 **One who walks** and **one who is crooked** refer to types of people in general, not specific people. If it would be helpful in your language, you could use different expressions. Alternate translation: “Any person who walks … but any person who is crooked” +28:18 hpqv rc://*/ta/man/translate/figs-metaphor הוֹלֵ֣ךְ תָּ֭מִים 1 Here, Solomon refers to someone behaving in a blameless manner as if that person **walks blameless**. If it would be helpful in your language, you could express the meaning plainly. See how you translated a similar use of “walk” in [3:23](../03/23.md). Alternate translation: “One who conducts his life in a blameless manner”\n +28:18 nhr1 rc://*/ta/man/translate/figs-activepassive יִוָּשֵׁ֑עַ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “Yahweh will save” +28:18 kvc6 rc://*/ta/man/translate/figs-metaphor וְ⁠נֶעְקַ֥שׁ דְּ֝רָכַ֗יִם 1 See how you translated **one crooked of ways** in [28:6](../28/06.md). +28:18 x79a rc://*/ta/man/translate/figs-metaphor יִפּ֥וֹל 1 See how you translated the same use of **fall** in [11:5](../11/05.md). +28:18 z5dm rc://*/ta/man/translate/figs-metaphor בְּ⁠אֶחָֽת 1 Here, **in one** could refer to: (1) falling **in one** moment, which emphasizes the suddenness of falling. Alternate translation: “at once” (2) falling into **one** of this person’s **crooked** **ways**. Alternate translation: “into one of those ways” +28:19 dlk7 rc://*/ta/man/translate/figs-explicit עֹבֵ֣ד אַ֭דְמָת⁠וֹ יִֽשְׂבַּֽע־לָ֑חֶם 1 See how you translated the identical clause in [12:11](../12/11.md). +28:19 t64p rc://*/ta/man/translate/figs-metaphor וּ⁠מְרַדֵּ֥ף רֵ֝קִ֗ים 1 See how you translated the identical phrase in [12:11](../12/11.md). +28:19 b8y8 rc://*/ta/man/translate/figs-irony יִֽשְׂבַּֽע־רִֽישׁ 1 Here Solomon is using irony. By doing so, Solomon actually means to communicate the opposite of the literal meaning of his words. The **one who pursues empty things** is spoken of as being **satisfied with poverty**, but **poverty** is not satisfying. If it would be helpful in your language, you could translate the meaning plainly. Alternate translation: “will only have poverty” +28:19 u8pc rc://*/ta/man/translate/figs-abstractnouns רִֽישׁ 1 See how you translated the abstract noun **poverty** in [6:11](../06/11.md). +28:20 dolw rc://*/ta/man/translate/figs-genericnoun אִ֣ישׁ אֱ֭מוּנוֹת & וְ⁠אָ֥ץ 1 **A man of faithfulness** and **one who hurries** refer to these types of people in general, not specific people. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “Any person of faithfulness … but any person who hurries” +28:20 wndc rc://*/ta/man/translate/figs-possession אִ֣ישׁ אֱ֭מוּנוֹת 1 Here, Solomon is using the possessive form to describe a **man** who is characterized by **faithfulness**. If your language would not use the possessive form for this, you could use a different expression. Alternate translation: “A faithful man” +28:20 tmi5 rc://*/ta/man/translate/figs-abstractnouns רַב 1 See how you translated the abstract noun **abundance** in [5:23](../05/23.md). +28:20 ix4q rc://*/ta/man/translate/figs-litotes לֹ֣א יִנָּקֶֽה 1 See how you translated this phrase in [6:29](../06/29.md). +28:21 x9c3 rc://*/ta/man/translate/figs-idiom הַֽכֵּר־פָּנִ֥ים 1 See how you translated this phrase in [24:23](../24/23.md). +28:21 e3d6 rc://*/ta/man/translate/figs-litotes לֹא־ט֑וֹב 1 See how you translated the same use of **not good** in [16:29](../16/29.md). +28:21 kg9c rc://*/ta/man/translate/figs-metaphor וְ⁠עַל־פַּת־לֶ֝֗חֶם 1 Here, **a bit of bread** could refer to: (1) a small amount of food. Alternate translation: “yet for a small amount of food” (2) a small bribe. Alternate translation: “yet for a small bribe” +28:21 oles rc://*/ta/man/translate/figs-gendernotations גָּֽבֶר 1 Although the term **man** is masculine, Solomon is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “a person”\n +28:21 qli6 rc://*/ta/man/translate/figs-explicit יִפְשַׁע 1 Here, Solomon implies that this person **will transgress** by recognizing **faces**, as mentioned in the previous clause. If it would be helpful in your language, you could state this explicitly. Alternate translation: “will transgress by recognizing faces” or “will transgress by favoring someone” +28:22 jo74 rc://*/ta/man/translate/figs-genericnoun נִֽבֳהָ֥ל & אִ֭ישׁ & וְ⁠לֹֽא־יֵ֝דַע & יְבֹאֶֽ⁠נּוּ 1 **One who hurries**, **a man**, **he**, and **him** refer to types of people in general, not specific people. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “Any person who hurries … is a person of … but that person does not know … will come to that person” +28:22 xe3k rc://*/ta/man/translate/figs-explicit נִֽבֳהָ֥ל לַ⁠ה֗וֹן 1 Here, Solomon implies that this person **hurries to** obtain **wealth**. If it would be helpful in your language, you could state this explicitly. See how you translated the similar phrase “one who hurries to become rich” in [28:20](../28/20.md). Alternate translation: “One who hurries to gain wealth” +28:22 f7a8 rc://*/ta/man/translate/figs-idiom אִ֭ישׁ רַ֣ע עָ֑יִן 1 See how you translated the similar phrase “one evil of eye” in [23:6](../23/06.md). +28:22 mz2h rc://*/ta/man/translate/figs-abstractnouns חֶ֥סֶר 1 See how you translated the abstract noun **lack** in [6:11](../06/11.md). +28:22 b0nt rc://*/ta/man/translate/figs-personification חֶ֥סֶר יְבֹאֶֽ⁠נּוּ 1 Here, Solomon speaks of experiencing **lack** as if it were a person who can **come** to someone. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “he will experience lack”\n +28:23 sr8r rc://*/ta/man/translate/figs-genericnoun מ֘וֹכִ֤יחַ אָדָ֣ם & מִֽ⁠מַּחֲלִ֥יק לָשֽׁוֹן 1 **One who rebukes**, **a man**, **one who makes** and **the tongue** refer to types of people in general, not specific people. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “Any person who rebukes any other person … more than any person who makes that person’s own tongue smooth” +28:23 rv7z rc://*/ta/man/translate/figs-metaphor יִמְצָ֑א 1 See how you translated the same use of **find** in [16:20](../16/20.md). +28:23 n9j6 rc://*/ta/man/translate/figs-abstractnouns חֵ֣ן 1 See how you translated the abstract noun **favor** in [3:4](../03/04.md). +28:23 qurb rc://*/ta/man/translate/figs-explicit חֵ֣ן 1 Here, Solomon implies that **One who rebukes** **will find favor** with the person whom he rebukes. If it would be helpful in your language, you could state this explicitly. Alternate translation: “favor with the one he rebukes” +28:23 dux2 rc://*/ta/man/translate/figs-metaphor מִֽ⁠מַּחֲלִ֥יק לָשֽׁוֹן 1 Here, Solomon refers to someone speaking flatteringly as if that person **makes** his **tongue smooth**. Here, **tongue** refers to speaking, as in [6:17](../06/17.md). If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “more than one who flatters by what he says” +28:24 xcp2 rc://*/ta/man/translate/figs-genericnoun גּוֹזֵ֤ל ׀ אָ֘בִ֤י⁠ו וְ⁠אִמּ֗⁠וֹ & ה֝֗וּא לְ⁠אִ֣ישׁ מַשְׁחִֽית 1 **One who robs**, **his**, **he**, and **a man** refer to types of people in general, not specific people. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “Any person who robs that person’s own mother and father … that person … of a person of destruction” +28:24 qt94 rc://*/ta/man/translate/figs-quotations וְ⁠אֹמֵ֥ר אֵֽין־פָּ֑שַׁע 1 If it would be more natural in your language, you could express this as an indirect quotation. Alternate translation: “and says that there is no transgression”\n +28:24 r4n0 rc://*/ta/man/translate/figs-abstractnouns פָּ֑שַׁע 1 See how you translated the abstract noun **transgression** in [10:19](../10/19.md). +28:24 ie7m rc://*/ta/man/translate/figs-metaphor חָבֵ֥ר & לְ⁠אִ֣ישׁ מַשְׁחִֽית 1 Here, **companion** refers to being just like **a man of destruction**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “is the same kind of person as a man of destruction” +28:24 myoh rc://*/ta/man/translate/figs-idiom לְ⁠אִ֣ישׁ מַשְׁחִֽית 1 The phrase **man of destruction** refers to a person who destroys other people, which is a murderer. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “of a murderer” +28:25 e3ce rc://*/ta/man/translate/figs-genericnoun רְחַב־נֶ֭פֶשׁ & וּ⁠בוֹטֵ֖חַ 1 **One wide of appetite** and **one who trusts** refer to types of people in general, not specific people. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “Any person wide of appetite … but any person who trusts” +28:25 jq7j rc://*/ta/man/translate/figs-metaphor רְחַב־נֶ֭פֶשׁ 1 The phrase **wide of appetite** refers to being greedy. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “A greedy one” +28:25 tvtf rc://*/ta/man/translate/figs-metaphor יְגָרֶ֣ה 1 Here, Solomon refers to starting **strife** as if it were something that a person **stirs up**. See how you translated the same use of this phrase in [15:18](../15/18.md). +28:25 bkj4 rc://*/ta/man/translate/figs-abstractnouns מָד֑וֹן 1 See how you translated the abstract noun **strife** in [16:28](../16/28.md). +28:25 j6m5 rc://*/ta/man/translate/figs-activepassive יְדֻשָּֽׁן 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “he will fatten” +28:25 z9z2 rc://*/ta/man/translate/figs-metaphor יְדֻשָּֽׁן 1 See how you translated the same use of **fattened** in [11:25](../11/25.md). +28:26 g7iv rc://*/ta/man/translate/figs-genericnoun בּוֹטֵ֣חַ בְּ֭⁠לִבּ⁠וֹ ה֣וּא כְסִ֑יל וְ⁠הוֹלֵ֥ךְ בְּ֝⁠חָכְמָ֗ה ה֣וּא יִמָּלֵֽט 1 **One who trusts**, **his**, **he**, **a stupid one**, **one who walks**, and **himself** refer to types of people in general, not specific people. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “Any person who trusts in that person’s own heart, that person is stupid, but any person who walks in wisdom, that person will flee” +28:26 pnc4 rc://*/ta/man/translate/figs-synecdoche בְּ֭⁠לִבּ⁠וֹ 1 Here, **heart** refers to the whole person. See how you translated the same use of **heart** in [14:10](../14/10.md). +28:26 dyj3 rc://*/ta/man/translate/figs-metaphor וְ⁠הוֹלֵ֥ךְ 1 Here, Solomon speaks of a person behaving with **wisdom** as if **wisdom** were a place that person **walks in**. If it would be helpful in your language, you could express the meaning plainly. See how you translated a similar use of “walk” in [3:23](../03/23.md). Alternate translation: “who behaves with wisdom” +28:26 g7hy rc://*/ta/man/translate/figs-abstractnouns בְּ֝⁠חָכְמָ֗ה 1 See how you translated the abstract noun **wisdom** in [1:2](../01/02.md). +28:26 xhja rc://*/ta/man/translate/figs-rpronouns ה֣וּא יִמָּלֵֽט 1 Solomon uses the word **himself** to emphasize the kind of person who **will flee**. Use a way that is natural in your language to indicate this significance. Alternate translation: “that very person will flee” +28:26 voq7 rc://*/ta/man/translate/figs-explicit ה֣וּא יִמָּלֵֽט 1 Here, Solomon implies that this person **will flee** from danger. If it would be helpful in your language, you could state this explicitly. Alternate translation: “he himself will flee from danger”\n +28:27 yhn4 rc://*/ta/man/translate/figs-genericnoun נוֹתֵ֣ן לָ֭⁠רָשׁ & וּ⁠מַעְלִ֥ים עֵ֝ינָ֗י⁠ו 1 **One who gives**, **the one who is poor**, **one who hides**, and **his** refer to types of people in general, not specific people. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “Any person who gives to any person who is poor … but any person who hides that person’s own eyes” +28:27 iwx5 rc://*/ta/man/translate/figs-litotes אֵ֣ין מַחְס֑וֹר 1 Solomon is using a figure of speech here that expresses a strongly positive meaning by using a negative word, **not**, together with an expression that is the opposite of the intended meaning. If it would be helpful in your language, you could express the positive meaning. Alternate translation: “has plenty” +28:27 iay1 rc://*/ta/man/translate/figs-abstractnouns מַחְס֑וֹר & רַב 1 See how you translated the abstract nouns lack in [6:11](../06/11.md) and **abundance** in [5:23](../05/23.md). +28:27 u72f rc://*/ta/man/translate/figs-explicit וּ⁠מַעְלִ֥ים עֵ֝ינָ֗י⁠ו 1 Here, Solomon implies that this person **hides his eyes** from seeing **the one who is poor** mentioned in the previous clause. If it would be helpful in your language, you could state this explicitly. Alternate translation: “but one who hides his eyes so that he does not see the poor” or “but one who hides his eyes from seeing the poor” +28:27 x8x1 rc://*/ta/man/translate/figs-metonymy וּ⁠מַעְלִ֥ים עֵ֝ינָ֗י⁠ו 1 Here, **hides his eyes** refers to ignoring the needs of poor people as if one closes his **eyes** to avoid seeing them. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “but one who refuses to notice” +28:28 ku38 rc://*/ta/man/translate/figs-metaphor בְּ⁠ק֣וּם רְ֭שָׁעִים 1 See how you translated the same use of **arise** in [28:12](../28/12.md). +28:28 rpik rc://*/ta/man/translate/figs-genericnoun יִסָּתֵ֣ר אָדָ֑ם 1 Here, **a man** and **himself** refer to people in general, not a specific **man**. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “any person will hide” 29:intro pkl4 0 # Proverbs 29 General Notes\n\n## Structure and formatting\n\nChapter 29 concludes the second section of the book (Chapter 25–29) which was written by Solomon.\n\n## Special concepts in this chapter\n\n### Themes\n\nThere are individual proverbs that run along common themes, often including contrasting elements: wise/foolish, money, lazy/diligent, truth telling, wicked/righteous, sluggard, pride/humility, integrity/crookedness. (See: [[rc://*/tw/dict/bible/kt/wise]], [[rc://*/tw/dict/bible/kt/foolish]] and [[rc://*/tw/dict/bible/kt/evil]] and [[rc://*/tw/dict/bible/kt/righteous]]) 29:1 rl7a rc://*/ta/man/translate/figs-metaphor who stiffens his neck 0 A person becoming stubborn is spoken of as if he stiffens his neck. Alternate translation: “who becomes stubborn” or “who refuses to listen” 29:1 nb5z rc://*/ta/man/translate/figs-activepassive will be broken in a moment 0 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “God will suddenly break him” From 0af97440f19460fe04710455eacefd9d4b933ab9 Mon Sep 17 00:00:00 2001 From: Grant_Ailie Date: Tue, 12 Sep 2023 17:22:30 +0000 Subject: [PATCH 107/127] =?UTF-8?q?Song=20of=20Songs=20TN=E2=80=99s=20thro?= =?UTF-8?q?ugh=20the=20end=20of=20chapter=207=20(#3506)?= MIME-Version: 1.0 Content-Type: text/plain; charset=UTF-8 Content-Transfer-Encoding: 8bit Reviewed-on: https://git.door43.org/unfoldingWord/en_tn/pulls/3506 --- tn_SNG.tsv | 126 +++++++++++++++++++++++++++++------------------------ 1 file changed, 70 insertions(+), 56 deletions(-) diff --git a/tn_SNG.tsv b/tn_SNG.tsv index d52bd6b10a..569c66538c 100644 --- a/tn_SNG.tsv +++ b/tn_SNG.tsv @@ -265,7 +265,7 @@ front:intro an3g 0 # Introduction to the Song of Songs\n\n## Part 1: General 4:9 waew rc://*/ta/man/translate/figs-infostructure לִבַּבְתִּ֖⁠נִי אֲחֹתִ֣⁠י כַלָּ֑ה לִבַּבְתִּ֨י⁠נִי֙ 1 If it would be more natural in your language, you could change the order of these phrases. If it would help your readers you could also add the word “yes” to show that the phrase **you have enchanted my heart** is repeated in order to add emphasis. Alternate translation: “My sister, my bride; you have enchanted my heart. Yes, you have enchanted my heart” 4:9 d7n7 rc://*/ta/man/translate/figs-idiom לִבַּבְתִּ֖⁠נִי…לִבַּבְתִּ֨י⁠נִי֙ 1 The phrase translated as **you have enchanted my heart** is an idiom which could mean: (1) to steal or capture a person’s heart. In Jewish thinking the **heart** was the center of a persons thinking. To capture a person’s **heart** probably also had the added meaning of causing them to be so in love that they could not think clearly because they were so overcome with feelings of love. Alternate translation: “You have captured my heart … you have captured my heart” or “It is as though you have captured my heart … it is as though you have captured my heart” or “You have made me feel so in love with you that it is as if I have lost my mind … you have made me feel so in love with you that it is as if I have lost my mind“ (2) the the woman had made the man’s **heart** beat faster. Alternate translation: “You have caused my heart to beat fast … you have caused my heart to beat fast” (3) that the woman had encouraged the man’s **heart**. Alternate translation: “You have encouraged my heart … you have encouraged my heart” or “You have given me heart … you have given me heart” 4:9 vdf7 rc://*/ta/man/translate/figs-metaphor אֲחֹתִ֣⁠י 1 The man and woman are not actually brother and sister. The phrase **my sister** is a term of endearment which expresses affection between lovers. This phrase indicates that the man and woman have a close companionship and deep emotional bond. If calling a lover **my sister** would be offensive or socially inappropriate in your culture you could use a different term of endearment or indicate the meaning of **my sister** with a footnote. Alternately, you could indicate the meaning explicitly as modeled by the UST. -4:10 qy7v rc://*/ta/man/translate/figs-exclamation מַה־…מַה־ 1 Here, the word **How** is used as an exclamation to introduce two statements about how wonderful the woman’s **love** is. Use an exclamation that is natural in your language for communicating this. +4:10 qy7v rc://*/ta/man/translate/figs-exclamation מַה־…מַה־ 1 Here, the word **How** is used as an exclamation to emphasize two statements about how wonderful the woman’s **love** is. Use an exclamation that is natural in your language for communicating this. 4:10 v1gy rc://*/ta/man/translate/figs-metaphor אֲחֹתִ֣⁠י 1 See how you translated the phrase **my sister** in [4:9](../04/09.md). 4:10 pb12 rc://*/ta/man/translate/figs-infostructure מַה־יָּפ֥וּ דֹדַ֖יִ⁠ךְ אֲחֹתִ֣⁠י כַלָּ֑ה מַה־טֹּ֤בוּ דֹדַ֨יִ⁠ךְ֙ מִ⁠יַּ֔יִן 1 If it would be more natural in your language, you could change the order of these phrases. Alternate translation: “My sister, my bride; how your love is beautiful! How your love is better than wine” 4:10 ibb8 rc://*/ta/man/translate/figs-abstractnouns מַה־יָּפ֥וּ דֹדַ֖יִ⁠ךְ…מַה־טֹּ֤בוּ דֹדַ֨יִ⁠ךְ֙ מִ⁠יַּ֔יִן 1 If your language does not use an abstract noun for the idea of **love**, you could express the same idea with a verb form as modeled by the UST or in some other way that is natural in your language. @@ -410,64 +410,78 @@ front:intro an3g 0 # Introduction to the Song of Songs\n\n## Part 1: General 6:12 lt9y rc://*/ta/man/translate/figs-explicit לֹ֣א יָדַ֔עְתִּי 1 Here, the phrase ** I did not know** means “Before I realized it” or “Before I was aware.” If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “Before I realized it” or “Before I was aware” 6:12 vhtx rc://*/ta/man/translate/figs-explicit נַפְשִׁ֣⁠י שָׂמַ֔תְ⁠נִי 1 The phrase **my soul put me** probably means that the man imagined what comes next in this verse. If it would be helpful to your readers, you could indicate that explicitly as modeled by the UST. 6:12 krcw rc://*/ta/man/translate/figs-explicit מַרְכְּב֖וֹת עַמִּ⁠י־נָדִֽיב 1 There are many different views among Bible scholars regarding what this phrase means and many different views among Bible scholars regarding what this entire verse means. The UST offers one possible interpretation for what this phrase means. See the section on 6:12 in the chapter 6 introduction for more information about how to translate this difficult verse. -6:13 u681 rc://*/ta/man/translate/figs-extrainfo שׁ֤וּבִי שׁ֨וּבִי֙ הַ⁠שּׁ֣וּלַמִּ֔ית שׁ֥וּבִי שׁ֖וּבִי וְ⁠נֶחֱזֶה־בָּ֑⁠ךְ 1 It is difficult to know with certainty who is saying this. Because the author does not say who is speaking here you should not indicate who is speaking in the text of your translation. However, if you are using section headers to indicate who is speaking the speaker could be: (1) the young woman of Jerusalem. If you decide this is who is speaking here you can follow the example of the UST and indicate this with a section header above this verse. (2) friends of the man and woman. If you decide that this is who is speaking here you can put place a section header above this verse indicating that friends of the man and woman are speaking. (3) the man. If you decide that this is who is speaking here you can place a section header above this verse indicating that the man is speaking. +6:13 u681 rc://*/ta/man/translate/figs-extrainfo שׁ֤וּבִי שׁ֨וּבִי֙ הַ⁠שּׁ֣וּלַמִּ֔ית שׁ֥וּבִי שׁ֖וּבִי וְ⁠נֶחֱזֶה־בָּ֑⁠ךְ 1 It is difficult to know with certainty who is saying this. Because the author does not say who is speaking here you should not indicate who is speaking in the text of your translation. However, if you are using section headers to indicate who is speaking the speaker could be: (1) the young women of Jerusalem. If you decide this is who is speaking you can follow the example of the UST and indicate this with a section header above this verse. (2) friends of the man and woman. If you decide that this is who is speaking here you can place a section header above this verse indicating that friends of the man and woman are speaking. (3) the man. If you decide that this is who is speaking here you can place a section header above this verse indicating that the man is speaking. 6:13 sbsq rc://*/ta/man/translate/figs-explicit הַ⁠שּׁ֣וּלַמִּ֔ית…בַּ⁠שּׁ֣וּלַמִּ֔ית 1 The word translated as **Shulammite** refers to someone who is from the town of Shulam. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “woman from Shulam … at the woman from Shulam” -6:13 jl0j rc://*/ta/man/translate/writing-poetry שׁ֤וּבִי שׁ֨וּבִי֙ הַ⁠שּׁ֣וּלַמִּ֔ית שׁ֥וּבִי שׁ֖וּבִי וְ⁠נֶחֱזֶה־בָּ֑⁠ךְ 1 Here, the word **return** is repeated for emphasis. This is a common feature of Hebrew poetry and it would be good to show it to your readers. However, if repeating a word would be confusing to your readers you can combine the repeated words. Alternate translation: “Return Shulammite, return and let us look at you” or “Please return Shulammite, and let us look at you -6:13 sm5j rc://*/ta/man/translate/figs-123person מַֽה־תֶּחֱזוּ֙ בַּ⁠שּׁ֣וּלַמִּ֔ית כִּ⁠מְחֹלַ֖ת הַֽ⁠מַּחֲנָֽיִם 1 It is difficult to know with certainty who is saying this. Because the author does not say who is speaking here you should not indicate who is speaking in the text of your translation. However, if you are using section headers to indicate who is speaking the speaker could be: (1) the man. If you decide this is who is speaking here you can follow the example of the UST and indicate this with a section header above this part of the verse. (2) The woman speaking of herself in the third person. If you decide that this is who is speaking here you can put place a section header above this verse indicating that the woman is speaking. +6:13 jl0j rc://*/ta/man/translate/writing-poetry שׁ֤וּבִי שׁ֨וּבִי֙ הַ⁠שּׁ֣וּלַמִּ֔ית שׁ֥וּבִי שׁ֖וּבִי וְ⁠נֶחֱזֶה־בָּ֑⁠ךְ 1 Here, the word **return** is repeated for emphasis. Repetition is a common feature of Hebrew poetry and it would be good to show it to your readers. However, if repeating a word would be confusing to your readers you can combine the repeated words. Alternate translation: “Return Shulammite, return and let us look at you” or “Please return Shulammite, and let us look at you +6:13 sm5j rc://*/ta/man/translate/figs-123person מַֽה־תֶּחֱזוּ֙ בַּ⁠שּׁ֣וּלַמִּ֔ית כִּ⁠מְחֹלַ֖ת הַֽ⁠מַּחֲנָֽיִם 1 It is difficult to know with certainty who is saying this. Because the author does not say who is speaking here you should not indicate who is speaking in the text of your translation. However, if you are using section headers to indicate who is speaking the speaker could be: (1) the man. If you decide that the man is speaking here you can follow the example of the UST and indicate this with a section header above this part of the verse. (2) The woman speaking of herself in the third person. If you decide that this is who is speaking here you can place a section header above this verse indicating that the woman is speaking. 6:13 rl3x rc://*/ta/man/translate/figs-ellipsis כִּ⁠מְחֹלַ֖ת הַֽ⁠מַּחֲנָֽיִם 1 The speaker is leaving out some of the words that a sentence would need in many languages to be complete. If your readers might misunderstand this, you could supply these words from the context. Alternate translation: “like you look at the dance of two armies” or “like you would look at the dance of two armies” -6:13 rd4z rc://*/ta/man/translate/figs-simile כִּ⁠מְחֹלַ֖ת הַֽ⁠מַּחֲנָֽיִם 1 The two words translated as **like the dance of two armies** could be translated as: (1) **like the dance of two armies** as the ULT does and refer to a dance that is performed as entertainment for armies. Alternate translation: “like a dance performed before armies” (2) “like the dance of Mahanaim” (3) “like two rows of dancers” or “like two companies of dancers” and mean “like you like to watch two rows of people dancing” See the section in the chapter 6 introduction on this phrase for more information about how to translate this phrase. +6:13 rd4z rc://*/ta/man/translate/figs-simile כִּ⁠מְחֹלַ֖ת הַֽ⁠מַּחֲנָֽיִם 1 The phrase translated as **like the dance of two armies** could be translated as: (1) **like the dance of two armies** as the ULT does and refer to a dance that is performed as entertainment for armies. Alternate translation: “like a dance performed before armies” (2) “like the dance of Mahanaim” (3) “like two rows of dancers” or “like two companies of dancers” and mean “like you like to watch two rows of people dancing” See the section in the chapter 6 introduction on this phrase for more information about how to translate this phrase. 7:intro hqv7 0 # Song of Songs 7 General Notes\n\n## Special concepts in this chapter\n\n### Beauty\n\nThe woman is described as the epitome of beauty in ancient Israel. Not all cultures share the same the same standards of beauty.\n\n## Important figures of speech in this chapter\n\n### Similes\n\nThere are many similes in this chapter. Their purpose is to describe the beauty of the woman. (See: [[rc://*/ta/man/translate/figs-simile]]) -7:1 z7jk rc://*/ta/man/translate/figs-extrainfo מַה־יָּפ֧וּ פְעָמַ֛יִ⁠ךְ בַּ⁠נְּעָלִ֖ים בַּת־נָדִ֑יב חַמּוּקֵ֣י יְרֵכַ֔יִ⁠ךְ כְּמ֣וֹ חֲלָאִ֔ים מַעֲשֵׂ֖ה יְדֵ֥י אָמָּֽן 1 If you are using section headings to indicate who is speaking and you decided in the previous verse that the woman said the words “Why do you look at the Shulammite\nlike the dance of two armies” you will need to place a section heading above this verse indicating that the man is now speaking. The man begins speaking directly to the woman in this verse and continues speaking directly to her until part way through [7:9](../07/09.md). -7:1 k8va prince’s daughter 0 Another possible interpretation is “you who have a noble character.” -7:1 e9bd rc://*/ta/man/translate/figs-simile The curves of your thighs are like jewels 0 The shape of the woman’s thighs remind the speaker of a beautiful precious stone that a skilled workman has carved. Alternate translation: “The curves of your thighs are beautiful like the beautiful curves of jewel that a skilled craftsman has made” -7:1 fc12 rc://*/ta/man/translate/figs-synecdoche the work of the hands of a master craftsman 0 The hands are a synecdoche for the person. Alternate translation: “the work of a master craftsman” or “something that a master craftsman has made” -7:2 u88e rc://*/ta/man/translate/figs-simile Your navel is like a round bowl 0 A bowl is round. The woman’s navel is round. -7:2 dp5a navel 0 the spot on the stomach left from the cord that attaches a baby to its mother -7:2 n59p rc://*/ta/man/translate/figs-metaphor may it never lack mixed wine 0 People used large bowls to mix wine with water or spices at feasts. Drinking wine is a metaphor for enjoying beauty. The litotes can be translated as a positive. Alternate translation: “may it always contain mixed wine” or “may I always enjoy its beauty” (See also: [[rc://*/ta/man/translate/figs-litotes]]) -7:2 q8fy rc://*/ta/man/translate/figs-simile Your belly is like a mound of wheat encircled with lilies 0 The Israelites thought mounds of wheat and lilies were pleasant to look at. Much wheat was a sign that there would be much food to eat. They threshed wheat in high, dry places, and lilies grow in low, wet places, so this simile combines beautiful sights that people would not usually see at the same time. -7:2 w6nh rc://*/ta/man/translate/figs-simile Your belly is like a mound of wheat 0 People thought that the color of wheat was the most beautiful color of skin and that round piles of wheat were beautiful. Alternate translation: “Your belly has a beautiful color and is round like a pile of wheat” -7:2 ah1p a mound of wheat 0 This is a pile of the grains of wheat after people remove the parts of it that they do not use. -7:2 cz8d encircled with lilies 0 Alternate translation: “with lilies all around it” -7:2 ue5r lilies 0 sweet-smelling flowers that grow in places where there is much water. Translate as the plural of “lily” in [Song of Songs 2:1](../02/01.md). -7:3 jw6n rc://*/ta/man/translate/figs-simile two breasts 0 See how you translated this in [4:5](../04/05.md). -7:3 wr8t gazelle 0 -7:4 uv17 rc://*/ta/man/translate/figs-simile Your neck is like a tower of ivory 0 A tower is long and straight. Ivory is white. The woman’s neck is long and straight, and her skin is light in color. -7:4 b1sy a tower of ivory 0 Alternate translation: “a tower that people have decorated with ivory” -7:4 xgt7 ivory 0 the white tusk or tooth of an animal that is similar to bone. People use ivory to make art and to make things look beautiful. -7:4 h4ih rc://*/ta/man/translate/figs-metaphor your eyes are the pools in Heshbon 0 The woman’s eyes are spoken of as if they are clear pools of water. Pools of water are clear and sparkle in the sunlight and so are pleasant to look at. The woman’s eyes are clear and sparkle and so are pleasant to look at. This can be stated as a simile. Alternate translation: “your eyes are as clear as the pools in Heshbon” (See also: [[rc://*/ta/man/translate/figs-simile]]) -7:4 md6s rc://*/ta/man/translate/translate-names Heshbon 0 This is the name of a city east of the Jordan River -7:4 r1vf rc://*/ta/man/translate/translate-names Bath Rabbim 0 This is the name of a city. -7:4 a4vg rc://*/ta/man/translate/figs-simile nose is like the tower in Lebanon 0 A tower is tall and straight, and her nose is tall and straight. -7:4 s23k that looks toward Damascus 0 Alternate translation: “facing toward Damascus” -7:5 jn22 rc://*/ta/man/translate/figs-simile רֹאשֵׁ֤⁠ךְ עָלַ֨יִ⁠ךְ֙ כַּ⁠כַּרְמֶ֔ל וְ⁠דַלַּ֥ת רֹאשֵׁ֖⁠ךְ כָּ⁠אַרְגָּמָ֑ן 1 -7:5 sr83 dark purple 0 Other possible translations are: (1) “dark black” or (2) “dark red.” -7:5 hkk7 rc://*/ta/man/translate/figs-metaphor The king is held captive by its tresses 0 This can be translated in active form. Alternate translation: “Your hair that hangs down is so beautiful that the king is not able to stop admiring it” (See also: [[rc://*/ta/man/translate/figs-activepassive]]) -7:5 l5e5 tresses 0 the clusters of hair that hang down from a woman’s head -7:6 hqx3 my love, with delights 0 Alternate translation: “my love. You delight me” -7:7 jy1s rc://*/ta/man/translate/figs-simile Your height is like that of a date palm tree 0 “You stand up like a date palm tree.” Date palm trees are tall and straight, and their branches are only at the top, with the fruit under the branches. -7:7 f6me date palm tree 0 a tall, straight tree that produces a sweet, brown, and sticky fruit that grows in groups -7:7 jr1v rc://*/ta/man/translate/figs-simile your breasts like clusters of fruit 0 The dates on a palm tree grow soft and round in large bunches that hang from the tree just below the branches, which are all at the top. The woman’s breasts are soft and round and are just lower than her arms. -7:8 p7ge I said 0 “I thought” or “I said to myself.” The man said this silently. -7:8 zfb8 rc://*/ta/man/translate/figs-simile may the fragrance of your nose be like apricots 0 The word “nose” is a metonym for the breath coming out of the nose. Alternate translation: “may the breath coming from your nose smell sweet like apricots” -7:8 f9is apricots 0 sweet yellow fruit -7:9 yrg1 rc://*/ta/man/translate/figs-metonymy May your palate be like the best wine 0 The palate is a metonym for the lips. Wine tastes good. The man wants to kiss the woman’s lips. (See also: [[rc://*/ta/man/translate/figs-simile]]) -7:9 rq12 flowing smoothly for my beloved 0 “that flows smoothly for the one I love.” The man enjoys the smooth kisses of the woman. -7:9 ed64 gliding over the lips of those who sleep 0 Alternate translation: “that flows over our lips as we sleep” -7:10 k7zq I am my beloved’s 0 See how you translated a similar phrase in [Song of Songs 6:3](../06/01.md). -7:10 j44v my beloved’s 0 This phrase refers to the man whom the woman loves. In some languages it may be more natural for her to refer to him as “my lover.” See how you translated this in [Song of Songs 1:13](./12.md). Alternate translation: “my dear one’s” or “my lover’s” -7:10 a143 he desires me 0 Alternate translation: “he wants to make love to me” or “he wants me” -7:11 bhr6 spend the night in the villages 0 Though the words here translated “spends the night” and “villages” appear together in [Song of Songs 1:13–14](../01/12.md) as “spends the night” and “henna flowers,” and the context both here and there is lovemaking, the ULT chooses this reading because the immediate metaphor is of the man and woman sleeping in the village, rising in the morning, and going out into the vineyards. The word for “henna plants” and the word for “villages” sound exactly the same. -7:12 iii6 rise early 0 Alternate translation: “get up early” or “wake up early” -7:12 cs6n have budded 0 Alternate translation: “have begun to bloom” -7:12 r952 blossoms 0 flowers when they are open -7:12 ukd9 are in flower 0 Alternate translation: “have flowers open on the plant” -7:12 q3a4 I will give you my love 0 Alternate translation: “I will make love with you” -7:13 v61b rc://*/ta/man/translate/translate-unknown mandrakes 0 This is the name of plants that give off a strong but pleasant scent. The scent is slightly intoxicating and stimulating, which increases the desire to make love. -7:13 alp4 give off their fragrance 0 Alternate translation: “produce their scent” or “smell very nice” -7:13 xbk7 rc://*/ta/man/translate/figs-explicit at the door 0 The doors belong to their house. Alternate translation: “above the entrances of our house” or “by the doors of our house” -7:13 c2ah are all sorts of choice fruits, new and old 0 Alternate translation: “is every kind of the best fruit, both old fruit and new fruit” -7:13 jsb8 stored up for you 0 Alternate translation: “saved so I can give to you” -7:13 h8r2 my beloved 0 This phrase refers to the man whom the woman loves. In some languages it may be more natural for her to refer to him as “my lover.” See how you translated this in [Song of Songs 1:13](./12.md). Alternate translation: “my dear one” or “my lover” +7:1 z7jk rc://*/ta/man/translate/figs-extrainfo מַה־יָּפ֧וּ פְעָמַ֛יִ⁠ךְ בַּ⁠נְּעָלִ֖ים בַּת־נָדִ֑יב חַמּוּקֵ֣י יְרֵכַ֔יִ⁠ךְ כְּמ֣וֹ חֲלָאִ֔ים מַעֲשֵׂ֖ה יְדֵ֥י אָמָּֽן 1 If you are using section headings to indicate who is speaking and you decided in the previous verse that the woman said the words “Why do you look at the Shulammite like the dance of two armies” you will need to place a section header above this verse indicating that the man is now speaking. The man begins speaking directly to the woman in this verse and continues speaking to her until part way through [7:9](../07/09.md). +7:1 v9et rc://*/ta/man/translate/figs-exclamation מַה 1 Here, the word **How** is used as an exclamation to emphasize a statement about how **beautiful** the woman’s **feet** are in **sandals**. Use a natural way in your language to communicate this exclamation. +7:1 oeoj rc://*/ta/man/translate/figs-infostructure מַה־יָּפ֧וּ פְעָמַ֛יִ⁠ךְ בַּ⁠נְּעָלִ֖ים בַּת־נָדִ֑יב 1 If it would be more natural in your language, you could reverse the order of these phrases. Alternate translation: “Daughter of a noble, how your feet are beautiful in sandals” +7:1 foef בַּת־נָדִ֑יב 1 The phrase **daughter of a noble** could: (1) be translated as **daughter of a noble** and mean that the woman was the daughter of a nobleman (a person of high social status). (2) be translated as “noble daughter” and mean that she had noble character. Alternate translation: “noble daughter” or “woman of noble character” +7:1 b72o rc://*/ta/man/translate/figs-simile חַמּוּקֵ֣י יְרֵכַ֔יִ⁠ךְ כְּמ֣וֹ חֲלָאִ֔ים מַעֲשֵׂ֖ה יְדֵ֥י אָמָּֽן 1 The point of this comparison is that the **curves** of the woman’s thighs have an attractive shape like **ornaments** that are made by a skilled **craftsman**. If it would be helpful to your readers, you could explain the basis of this comparison. Alternate translation: “The curves of your thighs have an attractive shape, like ornaments that are\nmade by the hands of a craftsman” or “The curves of your thighs are beautiful like the beautiful curves of jewel that a skilled craftsman has made” +7:1 vesl rc://*/ta/man/translate/figs-explicit מַעֲשֵׂ֖ה יְדֵ֥י אָמָּֽן 1 The phrase **the work of the hands of a craftsman** further describes the **ornaments**. If it would be helpful to your readers, you could indicate that explicitly by adding an explanatory phrase such as “which are” to show that this phrase is describing the **ornaments** and not introducing something new. Alternate translation: “which are the work of the hands of a craftsman” +7:1 fc12 rc://*/ta/man/translate/figs-synecdoche מַעֲשֵׂ֖ה יְדֵ֥י אָמָּֽן 1 The man is using one part of a **craftsman**, the **hands**, to represent all of the **craftsman** in the act of making ornaments. If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: “the work of a craftsman” or “which a craftsman has made” +7:2 u88e rc://*/ta/man/translate/figs-exmetaphor שָׁרְרֵ⁠ךְ֙ אַגַּ֣ן הַ⁠סַּ֔הַר אַל־יֶחְסַ֖ר הַ⁠מָּ֑זֶג 1 The man is speaking of the woman’s **navel** as if it were a **rounded bowl** used for serving wine. The point of this comparison is that the woman’s **navel** is nicely rounded like a **rounded** wine **bowl**. The phrase **that never lacks spiced wine** describes what is inside the bowl and probably means that in a similar way to how **spiced wine** excites the man and gives him joy so her **navel** excites him and gives him joy. If it would be helpful in your language, you could state the meaning plainly or use a simile to express the meaning. Alternate translation: “Your navel is beautifully rounded and causes me to feel excited” or “Your navel is beautifully rounded like a round wine bowl and it causes me to feel excited like drinking spiced wine” or “Your navel is beautifully rounded like a bowl and gives me joy and excitement like when I drink spiced wine” +7:2 ylpb אַל־יֶחְסַ֖ר הַ⁠מָּ֑זֶג 1 The phrase that the ULT translates as **that never lacks** could be: (1) an assertion and therefore be translated as an assertion as modeled by the ULT. (2) a strong wish. Alternate translation: “let it never lack spiced wine” or “may it never lack spiced wine” +7:2 lpza rc://*/ta/man/translate/figs-exmetaphor בִּטְנֵ⁠ךְ֙ עֲרֵמַ֣ת חִטִּ֔ים סוּגָ֖ה בַּ⁠שּׁוֹשַׁנִּֽים 1 The man is speaking of the woman’s **belly** as if it were **a heap of wheat**. The point of comparing the woman’s **belly** to **a heap of wheat** is that **wheat** was a very common food in Israel and so was considered nourishing and satisfying to the appetite. The man is expressing that the woman satisfies him. The man is also comparing the color of her **belly** to **wheat** since harvested **wheat** is a pleasant golden beige or tan color. He is also comparing the pleasant shape of her **belly** to the pleasant shape of a **heap of wheat**. The phrase **encircled with the lilies** describes what is around the **heap of wheat** and probably means that in a similar way to how **a heap of wheat encircled with the lilies** looks beautiful so her **belly** is beautiful. If it would be helpful in your language, you could state the meaning plainly or use a simile to express the meaning as modeled by the UST. Alternate translation: “Your belly is as beautiful as a heap of wheat that is encircled with lilies and it satisfies me” or “The shape and color of your belly is beautiful” or “Your belly is beautiful and satisfying” +7:2 cz8d סוּגָ֖ה בַּ⁠שּׁוֹשַׁנִּֽים 1 Alternate translation: “which has lilies all around it” +7:3 jw6n rc://*/ta/man/translate/figs-simile שְׁנֵ֥י שָׁדַ֛יִ⁠ךְ כִּ⁠שְׁנֵ֥י עֳפָרִ֖ים תָּאֳמֵ֥י צְבִיָּֽה 1 See how you translated this in [4:5](../04/05.md). +7:4 uv17 rc://*/ta/man/translate/figs-simile צַוָּארֵ֖⁠ךְ כְּ⁠מִגְדַּ֣ל הַ⁠שֵּׁ֑ן 1 Here, the man compares the woman’s **neck** to a **tower** that is adorned with **ivory** (the tower was decorated with ivory, not made of ivory). The appearance of a **tower** decorated with **ivory** would be beautiful in appearance and tall and slender. By comparing the woman’s **neck** to a **tower of ivory** the man is saying that the woman’s **neck** is both beautiful and tall and slender. Your language may have a comparable expression for complementing a woman’s neck in this way that you could use in your translation or you could state the basis of the comparison. Alternately, if it would help your readers, you could state the meaning plainly. Alternate translation: “Your neck is beautiful and slender” or “Your neck is beautiful and tall like a tower that people have adorned with ivory” or “Your neck is lovely and tall like a tower decorated with ivory” +7:4 xgt7 rc://*/ta/man/translate/translate-unknown הַ⁠שֵּׁ֑ן 1 See how you translated the term **ivory** in [5:14](../05/14.md). +7:4 h4ih rc://*/ta/man/translate/figs-metaphor עֵינַ֜יִ⁠ךְ בְּרֵכ֣וֹת בְּ⁠חֶשְׁבּ֗וֹן עַל־שַׁ֨עַר֙ בַּת־רַבִּ֔ים 1 The man is speaking of the woman’s **eyes** as if they were clear **pools* of water in the city of **Heshbon**. The man does not say how the woman’s eyes are like **pools in Heshbon**. The point of comparison may be that the woman’s eyes sparkle or shine in the light like when light shines on water or it may be that her eyes look mysterious and deep (and possibly dark) like a deep pool of water or it may be that her eyes reflect light like a pool of water does. Your language may have a comparable expression for complementing a woman’s eyes that you could use in your translation or you could state one or more of these points of comparison or if you have been translating metaphors with similes you could use a simile here. Alternate translation: “Your eyes shine like the sun reflecting off the pools in Heshbon by the gate of Bath Rabbim” or “Your eyes are deep and mysterious like the pools in Heshbon by the gate of Bath Rabbim” +7:4 md6s rc://*/ta/man/translate/translate-names בְּ⁠חֶשְׁבּ֗וֹן 1 **Heshbon** is the name of a city. +7:4 r1vf rc://*/ta/man/translate/translate-names עַל־שַׁ֨עַר֙ בַּת־רַבִּ֔ים 1 **Bath Rabbim** is the name that of this gate. Alternate translation: “by the gate called Bath Rabbim” or “by the gate that people call Bath Rabbim” +7:4 a4vg rc://*/ta/man/translate/figs-simile אַפֵּ⁠ךְ֙ כְּ⁠מִגְדַּ֣ל הַ⁠לְּבָנ֔וֹן צוֹפֶ֖ה פְּנֵ֥י דַמָּֽשֶׂק 1 The man is speaking of the woman’s **nose** as if it were **the tower of Lebanon* that faces toward the city of **Damascus**. This tower was high and was used as a military watch tower to look out for enemy attacks. The point of comparison is that the woman’s nose was high and/or long (which was considered attractive in that culture) and beautiful and made her look dignified and impressive like **the tower of Lebanon**. Your language may have a comparable expression for complementing a woman’s nose that you could use in your translation or you could state the meaning plainly. Alternately, if it would help your readers, you could state the point of comparison. Alternate translation: “Your nose is beautiful and makes you look dignified” or “Your nose is long and beautiful like the tower in Lebanon that faces Damascus” or “Your nose is high and beautiful like the tower in Lebanon that faces Damascus” +7:5 jn22 rc://*/ta/man/translate/figs-simile רֹאשֵׁ֤⁠ךְ עָלַ֨יִ⁠ךְ֙ כַּ⁠כַּרְמֶ֔ל 1 Mount **Carmel** is beautiful and majestic looking and adds beauty to what is below it. The point of this comparison is that the woman’s head is beautiful and majestic like Mount **Carmel** and it increases the beauty of the rest of her body. If it would be helpful to your readers, you could explain the basis of this comparison. Alternate translation: “Your head is beautiful and majestic like Mount Carmel” +7:5 p1hm rc://*/ta/man/translate/figs-explicit כַּ⁠כַּרְמֶ֔ל 1 **Carmel** refers to the mountain called Mount Carmel. If it would be helpful to your readers, you could indicate that explicitly as modeled by the UST. +7:5 nixx rc://*/ta/man/translate/figs-simile וְ⁠דַלַּ֥ת רֹאשֵׁ֖⁠ךְ כָּ⁠אַרְגָּמָ֑ן 1 Here, the work **purple** refers to wool cloth that was dyed a purple-red color. The phrase **the loose hair of your head is like purple** could mean: (1) that the woman’s hair was a deep shiny black that looked like a black-purplish color when the sun radiated on it. Alternate translation: “and the loose hair of your is head shiny and black” or “and the loose hair of your head looks shiny purplish-black as the sun shines on it” (2) that her hair made her look like a queen (purple was a color associated with royalty). Alternate translation: “and the loose hair of your head is like royal cloth” +7:5 hkk7 rc://*/ta/man/translate/figs-metaphor מֶ֖לֶךְ אָס֥וּר בָּ⁠רְהָטִֽים 1 The man is speaking of the beauty of the **tresses** of the woman’s hair as if they could capture hold *a king**. The man means that the woman’s **tresses** are so beautiful that they captivate his attention. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Your tresses are so beautiful that a king is not able to stop admiring them” or “Your hair is so beautiful that a king is not able to stop admiring it” or “the king is captivated by your tresses” +7:5 njmj rc://*/ta/man/translate/figs-explicit מֶ֖לֶךְ אָס֥וּר 1 It is implied that the man speaking is the **king** spoken of here. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “your king is held captive” or “I, your king, am held captive” +7:5 xe8w rc://*/ta/man/translate/figs-activepassive מֶ֖לֶךְ אָס֥וּר בָּ⁠רְהָטִֽים 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. If you must state who did the action, implies that the woman’s hair did it. Alternate translation: “the tresses hold the king captive” or “your tresses hold the king captive” +7:5 l5e5 rc://*/ta/man/translate/figs-explicit בָּ⁠רְהָטִֽים 1 Here, the term **tresses** refers to the woman’s hair which hangs down from her head. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “in the long locks of your hair” or “in the flowing locks of your hair” +7:6 bag7 rc://*/ta/man/translate/figs-exclamation מַה־יָּפִית֙ 1 See how you translated the similar phrase “You are beautiful” in [6:4](../06/04.md). +7:6 z5in rc://*/ta/man/translate/figs-exclamation מַה־יָּפִית֙ וּ⁠מַה־נָּעַ֔מְתְּ 1 Here, the word **How** is used as an exclamation to emphasize the beauty of the woman. The word **how** is again used as an exclamation to emphasize how **lovely** the woman is. Use an exclamation that is natural in your language for communicating the woman’s beauty and lovliness. +7:6 mtn9 rc://*/ta/man/translate/figs-explicit אַהֲבָ֖ה בַּ⁠תַּֽעֲנוּגִֽים 1 The man is praising the delightfulness of romantic love. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “romantic love has many delights” or “how delightful romantic love is” or “romantic love is very delightful” +7:6 hqx3 rc://*/ta/man/translate/figs-abstractnouns אַהֲבָ֖ה בַּ⁠תַּֽעֲנוּגִֽים 1 If your language does not use an abstract noun for the idea of **love**, you could express the same idea with a verb as modeled by the UST or in some other way that is natural in your language. +7:7 jy1s rc://*/ta/man/translate/figs-simile זֹ֤את קֽוֹמָתֵ⁠ךְ֙ דָּֽמְתָ֣ה לְ⁠תָמָ֔ר 1 The point of this comparison is that the woman is tall like a **palm tree**. If it would be helpful in your language, you could state the point of comparison explicitly as modeled by the UST or express this meaning in plain language. Alternate translation: “You are tall” +7:7 f6me rc://*/ta/man/translate/translate-unknown לְ⁠תָמָ֔ר…לְ⁠אַשְׁכֹּלֽוֹת׃ 1 Here, the term **palm tree** refers to specifically to a date palm, which is the type of palm tree that produces dates. Date palm trees are tall and thin and produce a small sweet brown fruit called a date. The term **clusters** refers to the **clusters** of dates that hang down from a date palm tree. If your readers would not be familiar with this type of tree or its fruit, you could use the names of something similar in your area or you could use more general terms or you could explain what a date palm is and the type of fruit it produces in a footnote. Alternate translation: “a tall and slender fruit tree … its clusters of fruit” or “a tall fruit tree … like its clusters of delicious fruit” +7:7 jr1v rc://*/ta/man/translate/figs-simile וְ⁠שָׁדַ֖יִ⁠ךְ לְ⁠אַשְׁכֹּלֽוֹת 1 The point of this comparison is that the woman’s **breasts** are plump and nicely rounded like the **clusters** of dates that grow on and hang down from date palm trees. If it would be helpful in your language, you could state the point of comparison explicitly or you could express this meaning in plain language. Alternate translation: “and your breasts are plump and round” or “and your breasts are plump and round like its clusters” +7:8 rpxa rc://*/ta/man/translate/figs-metaphor אָמַ֨רְתִּי֙ אֶעֱלֶ֣ה בְ⁠תָמָ֔ר אֹֽחֲזָ֖ה בְּ⁠סַנְסִנָּ֑י⁠ו 1 Here, **go up** means “go to” and **the palm tree** refers to the woman the man loves. The phrase **fruit stalks** refers to the woman’s breasts as the previous verse indicates. **I will grab hold of its fruit stalks** means that the man wanted to caress the woman’s breasts and enjoy being intimate with her. If it would be helpful in your language, you could state the meaning plainly Alternate translation: “I will go to the woman I love and caress her breasts and enjoy being intimate with her” or “I will go to the woman I love and enjoy touching her breasts and being close to her” +7:8 p7ge rc://*/ta/man/translate/figs-explicit אָמַ֨רְתִּי֙ 1 Here, the phrase **I said** means that the man said or thought to himself the words **I will go up the palm tree; I will grab hold of its fruit stalks**. If it would help your readers, you could use a more natural word or phrase in your language to introduce something a person says or thinks to themself. Alternate translation: “I thought to myself” +7:8 evx4 rc://*/ta/man/translate/translate-unknown בְ⁠תָמָ֔ר 1 See how you translated the term **palm tree** in the previous verse. +7:8 bbvd rc://*/ta/man/translate/figs-declarative אֶעֱלֶ֣ה בְ⁠תָמָ֔ר אֹֽחֲזָ֖ה בְּ⁠סַנְסִנָּ֑י⁠ו 1 The man is using a future statement to indicate his intent or desire to do something. If it would be helpful in your language, you could use a more natural form for indicating something someone intends to do or desires to do. Alternate translation: “I want to go up the palm tree; I want to grab hold of its fruit stalks” or “I have determined to go up the palm tree and grab hold of its fruit stalks” +7:8 hqz3 rc://*/ta/man/translate/figs-go אֶעֱלֶ֣ה 1 Your language may say “come” rather than **go** in contexts such as this. Use whichever is more natural. Alternate translation: “I will come up” +7:8 zfb8 rc://*/ta/man/translate/figs-simile וְ⁠יִֽהְיוּ־נָ֤א שָׁדַ֨יִ⁠ךְ֙ כְּ⁠אֶשְׁכְּל֣וֹת הַ⁠גֶּ֔פֶן וְ⁠רֵ֥יחַ אַפֵּ֖⁠ךְ כַּ⁠תַּפּוּחִֽים 1 The phrase **let your breasts be like the clusters of the vine** and the phrase **let the smell of your nose be like apples** are both similes. The man means “let your breasts be sweet and enjoyable like the clusters of the vine” and “let your breath be pleasant like the pleasant smell of apples.” If it would be helpful to your readers, you could explain the basis of these comparisons or you could use equivalent expressions from your culture. Alternate translation: “And, please, let your breasts be sweet and enjoyable like the clusters of the vine, and let the smell of your breath be pleasant like the pleasant smell of apples” +7:8 s1bf rc://*/ta/man/translate/figs-explicit וְ⁠יִֽהְיוּ־נָ֤א שָׁדַ֨יִ⁠ךְ֙…וְ⁠רֵ֥יחַ 1 The man is expressing a wish or desire. If it would help your readers, you could use a more natural form in your language for expressing a wish or desire. Alternate translation: “And, please, may your breasts be … and may the smell of” +7:8 sih4 rc://*/ta/man/translate/figs-explicit כְּ⁠אֶשְׁכְּל֣וֹת הַ⁠גֶּ֔פֶן 1 The phrase **like the clusters of the vine** refers to **clusters** of grapes that grow on grapevines. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “like the clusters of the grapevine” +7:8 z5l1 rc://*/ta/man/translate/figs-metonymy וְ⁠רֵ֥יחַ אַפֵּ֖⁠ךְ כַּ⁠תַּפּוּחִֽים 1 The man is using the term **nose** to refer to what the nose produces (breathes out), breath. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and let the smell of your the breath be like apples” or “and let the smell of the breath coming from your nose be like apples” +7:8 qrda rc://*/ta/man/translate/figs-ellipsis וְ⁠רֵ֥יחַ 1 The man is leaving out some of the words that a sentence would need in many languages to be complete. If your readers might misunderstand this, you could supply these words from the context as modeled by the ULT which supplies the words “let the” here. +7:8 f9is rc://*/ta/man/translate/translate-unknown כַּ⁠תַּפּוּחִֽים 1 An apple is a round hard fruit about that can grow to be as big as an adult’s fist. It has a sweet taste and a pleasant smell. If your readers would not be familiar with this type of fruit, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “like sweet fruit” or “like fragrant fruit” or “like fruit” +7:9 btth rc://*/ta/man/translate/figs-simile וְ⁠חִכֵּ֕⁠ךְ כְּ⁠יֵ֥ין הַ⁠טּ֛וֹב הוֹלֵ֥ךְ לְ⁠דוֹדִ֖⁠י לְ⁠מֵישָׁרִ֑ים דּוֹבֵ֖ב שִׂפְתֵ֥י יְשֵׁנִֽים 1 The man compares the woman’s kisses (**mouth**) to **wine** in the first line of this verse and then the woman continues this simile in the following two lines. The man is saying that the woman’s kisses are like **wine** because **wine** is pleasant tasting and has a powerful effect on the body when drunk freely. If it would be helpful to your readers, you could explain the basis of this comparison. Alternate translation: “and let your mouth be pleasant tasting and intoxicating like the best wine. May my mouth be like pleasant and intoxicating wine which goes down to my beloved smoothly, gliding over the lips of those who sleep” +7:9 qkwu rc://*/ta/man/translate/figs-explicit וְ⁠חִכֵּ֕⁠ךְ 1 The man is expressing a wish or desire. If it would help your readers, you could use a more natural form in your language for expressing a wish or desire. Alternate translation: “and may your mouth be” +7:9 yrg1 rc://*/ta/man/translate/figs-metonymy וְ⁠חִכֵּ֕⁠ךְ 1 Here, **mouth** represents the kisses which come from the woman’s **mouth**. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “and let your kisses be” +7:9 fuvm rc://*/ta/man/translate/figs-extrainfo הוֹלֵ֥ךְ לְ⁠דוֹדִ֖⁠י לְ⁠מֵישָׁרִ֑ים דּוֹבֵ֖ב שִׂפְתֵ֥י יְשֵׁנִֽים 1 Some Bible scholars think the speaker in this part of the verse: (1) is the woman. Because the author does not say who is speaking here you should not indicate the speaker explicitly in the text of your translation. However, if you are using section headers to indicate who is speaking, as the UST does, you can indicate that the woman is now speaking. (2) continues to be the man. If you decide that the man is still speaking you do not need a header above this portion, but if you are using headers, you will need a header above the next verse indicating that the woman is speaking (since Bible scholars agree that the speaker is the woman in 7:10-8:7). +7:9 thlw rc://*/ta/man/translate/figs-go הוֹלֵ֥ךְ 1 Your language may say “coming” rather than **going** in contexts such as this. Use whichever is more natural. Alternate translation: “coming down” +7:9 lns1 rc://*/ta/man/translate/figs-explicit הוֹלֵ֥ךְ לְ⁠דוֹדִ֖⁠י לְ⁠מֵישָׁרִ֑ים דּוֹבֵ֖ב שִׂפְתֵ֥י יְשֵׁנִֽים 1 The phrases **Going down** and **gliding** both refer to **the best wine** mentioned earlier in the verse. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “Wine which is going down to my beloved smoothly, gliding over the lips of those who sleep” or “Wine which is going down to my beloved smoothly, wine which is gliding over the lips of those who sleep” +7:9 i415 rc://*/ta/man/translate/figs-explicit לְ⁠מֵישָׁרִ֑ים דּוֹבֵ֖ב 1 Here, the word **smoothly** means “freely” and refers to freely flowing **wine**. The word **gliding** here means “flowing.” If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “freely, flowing over” +7:10 k7zq אֲנִ֣י לְ⁠דוֹדִ֔⁠י 1 See how you translated the identical phrase in [Song of Songs 6:3](../06/01.md). +7:11 xmwk rc://*/ta/man/translate/figs-go לְכָ֤⁠ה 1 Your language may say “Go” rather than **Come** in contexts such as this. Use whichever is more natural. Alternate translation: “Go” +7:11 c7tx rc://*/ta/man/translate/figs-infostructure לְכָ֤⁠ה דוֹדִ⁠י֙ 1 If it would be more natural in your language, you could change the order of these phrases. Alternate translation: “My beloved, come” +7:11 evc9 נָלִ֖ינָה בַּ⁠כְּפָרִֽים 1 Alternate translation: “and stay overnight in a village somewhere” +7:11 d0wu rc://*/ta/man/translate/translate-unknown בַּ⁠כְּפָרִֽים 1 The word which the ULT translates as **in the villages** has two possible meanings in the original language. Here, it could mean: (1) **in the villages** as modeled by the ULT’s translation. (2) “among the henna bushes” (henna bushes produce flowers). If you choose this option see how you translated the phrase “henna blossoms” in [1:14](../01/14.md). Alternate translation: “among the henna bushes” or “among the wildflowers” or “among the henna blossoms” +7:12 iii6 נַשְׁכִּ֨ימָה֙ 1 Alternate translation: “Let us wake up early and go” or “Let us get up early and go” +7:12 w3p4 rc://*/ta/man/translate/figs-go נַשְׁכִּ֨ימָה֙ 1 Your language may say “come” rather than **go** in contexts such as this. Use whichever is more natural. Alternate translation: “Let us come early” +7:12 xm75 פָּֽרְחָ֤ה הַ⁠גֶּ֨פֶן֙ 1 See how you translated the similar phrase “had the vine budded” in [6:11](../06/11.md). +7:12 fe54 הֵנֵ֖צוּ הָ⁠רִמּוֹנִ֑ים 1 See how you translated the similar phrase “Had the pomegranates bloomed” in [6:11](../06/11.md). +7:12 q3a4 rc://*/ta/man/translate/figs-abstractnouns אֶתֵּ֥ן אֶת־דֹּדַ֖⁠י לָֽ⁠ךְ 1 If your language does not use an abstract noun for the idea of **love**, you could express the same idea with a verbal phrase as modeled by the UST or in some other way that is natural in your language. Alternate translation: “I will make love with you” +7:13 v61b rc://*/ta/man/translate/translate-unknown הַֽ⁠דּוּדָאִ֣ים נָֽתְנוּ־רֵ֗יחַ 1 The term **mandrakes** refers to the mandrake plant which produces flowers that have a strong pleasant smell. People in that culture thought that smelling or eating fruit from the mandrake plant would arouse a person’s sexual desire and would help women to conceive children. If your readers would not be familiar with this type of plant, you could use the name of a plant in your area that people think increases sexual desire and/or helps women to conceive children or you could use a more general term. Alternately, you could explain what a mandrake plant is in a footnote. Alternate translation: “The love flowers give off their scent” or “The scent of the love flowers is in the air” +7:13 alp4 rc://*/ta/man/translate/figs-metaphor וְ⁠עַל־פְּתָחֵ֨י⁠נוּ֙ כָּל־מְגָדִ֔ים חֲדָשִׁ֖ים גַּם־יְשָׁנִ֑ים דּוֹדִ֖⁠י צָפַ֥נְתִּי לָֽ⁠ךְ 1 Here, the woman is speaking of the different pleasurable experiences that she and the man will experience together as they express their love as if they were **every choice fruit** that were stored **above** their **doors** (In that culture fruit was often kept on a shelf above doors). The woman speaks of her love that she kept to give give to the man she loves as if it were **choice fruit** that she has **stored** (reserved) for the man. If it would be helpful in your language, you could express the meaning with a simile or you could state the meaning plainly. Alternate translation: “and we are surrounded by delightful pleasures, new ones and old ones, pleasures that I have been saving to give to you, my beloved” +7:13 xbk7 וְ⁠עַל־פְּתָחֵ֨י⁠נוּ֙ כָּל־מְגָדִ֔ים 1 Alternate translation: “and above the entrance of our house are every one of the best fruits” +7:13 c2ah rc://*/ta/man/translate/figs-idiom חֲדָשִׁ֖ים גַּם־יְשָׁנִ֑ים 1 Here, the phrase **new ones and also old ones** means “new fruits and also old fruits” and refers to fruit that is ripe (the old fruit) and fruit that has not yet ripened (the new fruit). This phrase as a whole is an idiom which means “all kinds of fruit.” If it would help your readers you could translate the meaning of the idiom or make it explicit that “new ones and also old ones” refers to ripe and unripe fruit. Alternate translation: “fruit that is not yet ripe and also sweet ripe fruit” or “all kinds of fruit” +7:13 jsb8 דּוֹדִ֖⁠י צָפַ֥נְתִּי לָֽ⁠ךְ 1 Alternate translation: “My beloved, I have saved these so that I can give them to you” or “My beloved, I have saved my love so that I can give it to you” 8:intro d35n 0 # Song of Songs 8 General Notes\n\n## Special concepts in this chapter\n\n### Kisses\n\nThe kisses in this chapter are a type of kiss that was only done between a husband a wife. It is an intimate kiss. (See: [[rc://*/ta/man/translate/figs-explicit]])\n\n### Passion\n\nChapter 8 describes the passion that can exist between a husband a wife. The feeling of strong desire for one another. 8:1 me7m rc://*/ta/man/translate/writing-poetry 0 # General Information:\n\n(See also: [[rc://*/ta/man/translate/figs-parallelism]]) 8:1 dp21 rc://*/ta/man/translate/figs-simile you were like my brother 0 A woman could show affection for her brother in public. This woman wanted to be able to show affection for the man in public. From a5f86ec3f0e7071d37ce12a3c6bffeae8a9bae62 Mon Sep 17 00:00:00 2001 From: stephenwunrow Date: Tue, 12 Sep 2023 21:04:31 +0000 Subject: [PATCH 108/127] Merge stephenwunrow-tc-create-1 into master by stephenwunrow (#3514) Co-authored-by: stephenwunrow Co-committed-by: stephenwunrow --- tn_MRK.tsv | 262 ++++++++++++++++++++++++++++++++--------------------- 1 file changed, 161 insertions(+), 101 deletions(-) diff --git a/tn_MRK.tsv b/tn_MRK.tsv index 39d0a2a6d9..8b445b3088 100644 --- a/tn_MRK.tsv +++ b/tn_MRK.tsv @@ -1913,114 +1913,174 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 10:52 s5d2 rc://*/ta/man/translate/figs-personification ἡ πίστις σου σέσωκέν σε 1 Jesus speaks of Bartimaeus’ faith as if it had actively saved him. He means that his faith was the necessary condition for the healing that he received from God. Alternate translation: “Because of your faith, you have been saved” 10:52 omxe rc://*/ta/man/translate/figs-explicit ἀνέβλεψεν 1 Here, much as in [10:51](../10/51.md), Mark could be implying: (1) that Bartimaeus once could see, and now he can see once more. Alternate translation: “he regained his sight” (2) that Bartimaeus could see for the first time. Alternate translation: “he gained his sight” or “he was able to see” 10:52 co2v rc://*/ta/man/translate/figs-explicit ἠκολούθει αὐτῷ ἐν τῇ ὁδῷ 1 Here, the clause **he was following him on the road** could indicate that: (1) Bartimaeus traveled with Jesus and was his disciple. Alternate translation: “he became his disciple” or “he traveled with him on the road as his student” (2) Bartimaeus walked with Jesus on the road. Alternate translation: “he walked with him on the road” or “he went with him on the road” -11:intro xg3t 0 # Mark 11 General Notes\n\n## Structure and Formatting\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in [Mark 11:9–10](../mrk/11/09.md) and [Mark 11:17](../mrk/11/17.md), which are words from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### The donkey and the colt\n\nJesus rode into Jerusalem on an animal. In this way he was like a king who came into a city after he had won an important battle. Also, the kings of Israel in the Old Testament rode on a donkeys. Other kings rode on horses. So Jesus was showing that he was the king of Israel and that he was not like other kings.\n\nMatthew, Mark, Luke, and John all wrote about this event. Matthew and Mark wrote that the disciples brought Jesus a donkey. John wrote that Jesus found a donkey. Luke wrote that they brought him a colt. Only Matthew wrote that there were both; the donkey had a colt. No one knows for sure whether Jesus rode the donkey or the colt. It is best to translate each of these accounts as it appears in the ULT without trying to make them all say exactly the same thing. (See: [Matthew 21:1–7](../mat/21/01.md) and [Mark 11:1–7](../mrk/11/01.md) and [Luke 19:29–36](../luk/19/29.md) and [John 12:14–15](../jhn/12/14.md)) -11:1 ch4j rc://*/ta/man/translate/figs-go ἐγγίζουσιν 1 Your language may say “went” rather than **come** in contexts such as this. Use whichever is more natural. Alternate translation: “they went near” -11:1 g1fy rc://*/ta/man/translate/translate-names Βηθφαγὴ 1 The word **Bethphage** is the name of a village. -11:2 bi22 rc://*/ta/man/translate/figs-go ὑπάγετε εἰς τὴν κώμην 1 Your language may say “Come” rather than **Go** in contexts such as this. Use whichever is more natural. Alternate translation: “Come into the village” +11:intro xg3t 0 # Mark 11 General Notes\n\n## Structure and Formatting\n\n4. Last days of ministry and preparation for final conflict in Jerusalem (11:1–13:37)\n * Jesus enters Jerusalem (11:1–11)\n * Jesus curses a fig tree, part one (11:12–14)\n * Jesus drives people out of the temple (11:15–19)\n * Jesus curses a fig tree, part two (11:20–26)\n * Jesus debates with the Jewish leaders about authority (11:27–33)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in [11:9–10](../mrk/11/09.md), which includes a quotation from [Psalm 118:26](../psa/118/26.md).\n\n## Special Concepts in this Chapter\n\n### The young donkey\n\nIn [11:1–11](../11/01.md), Mark narrates how Jesus rode on a colt, or young donkey, when he entered into Jerusalem. Matthew, Mark, Luke, and John all write about this event. Mark and Luke write that the disciples brought Jesus a colt. John writes that Jesus found a donkey. Matthew writes that the disciples brought Jesus a donkey and a colt. It is best to translate each of these accounts as it appears in the ULT without trying to make them all say exactly the same thing. (See: [Matthew 21:1–7](../mat/21/01.md), [Mark 11:1–7](../mrk/11/01.md), [Luke 19:29–36](../luk/19/29.md), and [John 12:14–15](../jhn/12/14.md))\n\n### Hosanna\n\nThe word “Hosanna” is a Hebrew word spelled out how it sounds in Mark’s language. The word means “save us, please.” By the time of Jesus, however, people would use the word to praise or honor God and others. Consider whether to spell the word out as it sounds or state its meaning. See the notes on [11:9](../11/09.md) and [11:10](../11/10.md) for translation options. (See: [[rc://*/ta/man/translate/translate-transliterate]])\n\n### Disrupting activity in the temple area\n\nIn [11:15–17](../11/15.md), Jesus disrupts normal activity in the temple by driving out some people and by overturning the chairs and tables of others. Jesus performed this symbolic action to express a specific message. However, Christians debate exactly what the symbolic action means. Jesus could have been protesting against people who were buying and selling dishonestly. He could have been protesting against all buying and selling in the temple area. He could have been indicating that the temple would be destroyed. Your translation should state what Jesus did while allowing for all of these possible interpretations.\n\n### The baptism of John\n\nIn [11:29–33](../11/29.md), Jesus and the chief priests, scribes, and elders discuss “the baptism of John.” Here they are referring to how John baptized people for repentance. Jesus asks them whether they think that John’s baptism came from heaven or from people, which means that he performed baptisms by God’s authority or by human authority. The Jewish leaders decide not to answer the question. See the notes on these verses for ways to refer to John’s baptism and to the authority behind it.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nMost of the forms of “you” in this chapter appear when Jesus is talking to groups of people. Because of this, most forms of “you” in this chapter are plural. You should assume forms of “you” are plural unless a note specifies that the form is singular. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### The historic present\n\nTo call attention to a development in the story, Mark uses the present tense in past narration. In this chapter, the historic present occurs in verses 1, 2, 4, 7, 15, 21, 22, 27, and 33. If it would not be natural to do that in your language, you could use the past tense in your translation. (See: [[rc://*/ta/man/translate/translate-tense]])\n\n### Verse 26\n\nMany of the earliest manuscripts do not include anything for [11:26](../11/26.md). A few early manuscripts and many later manuscripts include the following words: “But if you do not forgive, neither will your Father in the heavens forgive your trespasses.” Since a similar sentence appears in [Matthew 6:15](../mat/06/15.md), it is likely that people who copied the manuscripts accidentally or intentionally added these words here in Mark. Since the earliest manuscripts do not include these words, the ULT and UST include these words in brackets. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to omit these words. If it would be helpful, you could put the words in brackets or in a footnote. (See: [[rc://*/ta/man/translate/translate-textvariants]]) +11:1 djir rc://*/ta/man/translate/writing-newevent καὶ ὅτε 1 Here, the phrase **And when** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event. Alternate translation: “Then” +11:1 ch4j rc://*/ta/man/translate/figs-go ἐγγίζουσιν 1 In a context such as this, your language might say “go” instead of **come**. Alternate translation: “they go near” +11:1 g1fy rc://*/ta/man/translate/translate-names Βηθφαγὴ 1 The word **Bethphage** is the name of a village that was near Jerusalem. +11:1 so0h rc://*/ta/man/translate/figs-explicit πρὸς τὸ Ὄρος τῶν Ἐλαιῶν 1 Here Matthew implies that **Bethphage** and **Bethany** are near **the Mount of Olives**. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “near the Mount of Olives” or “which are at the Mount of Olives” +11:2 bi22 rc://*/ta/man/translate/figs-go ὑπάγετε 1 In a context such as this, your language might say “Come” instead of **Go**. Alternate translation: “Come” +11:2 ahrd rc://*/ta/man/translate/figs-idiom τὴν κώμην τὴν κατέναντι ὑμῶν 1 Here, a **village** that is **opposite** someone means that it is directly in front of them. Jesus could be referring to Bethany, Bethphage, or some other village. However, it is most likely that he is referring to the village of Bethphage. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “the village directly in front of you” or “the village of Bethphage, which is before you” 11:2 si41 rc://*/ta/man/translate/figs-youdual ὑμῶν & εὑρήσετε 1 Since the word **you** applies to the two disciples in both of these instances, it would be dual, if your language uses that form. Otherwise, it would be plural. -11:2 r41g rc://*/ta/man/translate/translate-unknown πῶλον 1 The term **colt** refers to a young donkey. If your readers would not be familiar with what a donkey is, you could use a general expression. Alternate translation: “a young donkey” or “a young riding animal” -11:2 yw78 rc://*/ta/man/translate/figs-gendernotations οὐδεὶς ἀνθρώπων οὔπω ἐκάθισεν 1 Although the term **men** is masculine, Mark is using the word here in a generic sense, that includes both men and women. If it would be helpful in your language, you could indicate that explicitly. Alternate translation: “no person has yet sat” or “no one has yet sat” -11:2 zloo rc://*/ta/man/translate/figs-metonymy οὐδεὶς ἀνθρώπων οὔπω ἐκάθισεν 1 Jesus is using the term **sat** to refer to riding on an animal by association with the way people sit on an animal they are riding. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “no one of men has ever ridden” -11:3 aw3v rc://*/ta/man/translate/figs-quotesinquotes καὶ ἐάν τις ὑμῖν εἴπῃ, τί ποιεῖτε τοῦτο? εἴπατε, ὅτι ὁ Κύριος αὐτοῦ χρείαν ἔχει, καὶ εὐθὺς αὐτὸν ἀποστέλλει πάλιν ὧδε 1 This verse contains two direct quotations within a direct quotation. If this would be confusing in your language, you could translate the two direct quotations in this verse as indirect quotations. Alternate translation: “And if anyone asks you why you are untying the donkey, tell them that the Lord needs it and will send it back here as soon as he is done using it” -11:3 q446 rc://*/ta/man/translate/figs-youdual ποιεῖτε 1 The villagers would be speaking to the two disciples, so **you** would be dual if your language uses that form. Otherwise, it would be plural. +11:2 g1qx rc://*/ta/man/translate/figs-activepassive πῶλον δεδεμένον 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, you could use an indefinite subject. Alternate translation: “a colt that a person has tied up” +11:2 r41g rc://*/ta/man/translate/translate-unknown πῶλον 1 A **colt** is a young donkey that is no longer a baby but is not yet full grown. If your readers would not be familiar with this type of animal, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “a donkey that is not yet fully grown” or “a young riding animal” +11:2 mwwv rc://*/ta/man/translate/figs-explicit δεδεμένον 1 Here Jesus implies that someone has used a rope or tether to secure the donkey so that it cannot wander away. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “secured with a tether” +11:2 yw78 rc://*/ta/man/translate/figs-gendernotations οὐδεὶς ἀνθρώπων 1 Although the term **men** is masculine, Mark is using the word here in a generic sense, that includes both men and women. If it would be helpful in your language, you could indicate that explicitly. Alternate translation: “no human” or “no one person” +11:2 zloo rc://*/ta/man/translate/figs-metonymy οὔπω ἐκάθισεν 1 Jesus is using the term **sat** to refer to riding on an animal by association with the way people sit on an animal they are riding. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “has yet mounted” or “has yet used as a mount” +11:3 aw3v rc://*/ta/man/translate/figs-quotesinquotes καὶ ἐάν τις ὑμῖν εἴπῃ, τί ποιεῖτε τοῦτο? εἴπατε, ὅτι ὁ Κύριος αὐτοῦ χρείαν ἔχει, καὶ εὐθὺς αὐτὸν ἀποστέλλει πάλιν ὧδε 1 If it would be clearer in your language, you could translate this so that there are not quotations within a quotation. Alternate translation: “And if anyone asks you why you are doing this, say that the Lord has need of it and that immediately he sends it back here.” +11:3 q446 rc://*/ta/man/translate/figs-youdual ποιεῖτε 1 The person would be speaking to the two disciples, so **you** would be dual if your language uses that form. Otherwise, it would be plural. 11:3 xw55 rc://*/ta/man/translate/figs-explicit τί ποιεῖτε τοῦτο? 1 If it would be helpful in your language, you could say explicitly what the phrase **doing this** refers to. Alternate translation: “Why are you untying and taking the colt” +11:3 j1w3 rc://*/ta/man/translate/figs-explicit ὁ Κύριος αὐτοῦ χρείαν ἔχει, καὶ εὐθὺς αὐτὸν ἀποστέλλει πάλιν ὧδε. 1 Here, the clause **and immediately he sends it back here** could be: (1) part of what Jesus wants the disciples to say. Alternate translation: “The Lord has need of it, and immediately the Lord sends it back here to you” (2) what Jesus predicts the person asking the question **Why are you doing this?** will do. Alternate translation: “The Lord has need of it,’ and immediately that person again sends it here” 11:3 k7fd rc://*/ta/man/translate/figs-abstractnouns αὐτοῦ χρείαν ἔχει 1 If your language does not use an abstract noun for the idea of **need**, you can express the same idea in another way. Alternate translation: “requires it” -11:3 yj5y εὐθὺς αὐτὸν ἀποστέλλει πάλιν ὧδε 1 Alternate translation: “will immediately send it back when he no longer needs it” -11:4 y381 rc://*/ta/man/translate/writing-pronouns ἀπῆλθον 1 Here, **they** refers to the two disciples mentioned in [11:1](../11/01.md). If it would be helpful in your language, you could say that explicitly, as modeled by the UST. -11:4 f6hc πῶλον 1 See how you translated **colt** in [Mark 11:2](../11/02.md). Alternate translation: “a young donkey” or “a young riding animal” -11:7 k9g7 rc://*/ta/man/translate/translate-unknown τὰ ἱμάτια 1 The word **cloaks** refers to outer garments. You could translate this with the name of an outer garment that your readers would recognize or with a general expression. Alternate translation: “coats” or “outer garments” -11:7 sbqy rc://*/ta/man/translate/figs-explicit ἐπιβάλλουσιν αὐτῷ τὰ ἱμάτια αὐτῶν 1 The disciples did this to show that the person riding the colt was special and important. In this culture, animals that important people rode were draped with rich fabrics. If it would be helpful in your language, you could indicate that explicitly. Alternate translation: “draped the colt with their cloaks as a sign of honor” -11:8 t8hy rc://*/ta/man/translate/figs-explicit πολλοὶ τὰ ἱμάτια αὐτῶν ἔστρωσαν εἰς τὴν ὁδόν, ἄλλοι δὲ στιβάδας κόψαντες ἐκ τῶν ἀγρῶν 1 Spreading **cloaks on the road** and **branches** was a way of showing honor to someone. If it would be helpful in your language, you could indicate that explicitly. It may be helpful to make this a separate sentence. Alternate translation: “many people spread their cloaks on the road, and others spread branches they had cut from the fields. They did this in order to honor Jesus” -11:8 jk2o rc://*/ta/man/translate/translate-symaction πολλοὶ τὰ ἱμάτια αὐτῶν ἔστρωσαν εἰς τὴν ὁδόν, ἄλλοι δὲ στιβάδας κόψαντες ἐκ τῶν ἀγρῶν 1 The words **many**, **others**, and **they** all refer to other people besides the disciples. Alternate translation: “many people spread their cloaks on the road, and other people spread branches they had cut” -11:8 fwl0 ἱμάτια 1 See how you translated the word **cloaks** in [11:7](../11/07.md). Alternate translation: “coats” or “outer garments” -11:9 d8se rc://*/ta/man/translate/translate-transliterate ὡσαννά 1 The word **Hosanna** is a Hebrew word. Mark spelled it out using Greek letters so his readers would know how it sounded. **Hosanna** had an original meaning of “save now,” but by the time of this event it had become a way of praising God. In your translation you can spell **Hosanna** the way it sounds in your language or you could translate it according to how the word was used, as the UST does. -11:9 ye41 rc://*/ta/man/translate/figs-activepassive εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου 1 The word **Blessed** is passive in form. If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. If you must state who did the action, “God” is the one doing the blessing. -11:9 suib εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου 1 The phrase **Blessed is the one** could be: (1) a request for God to bless Jesus. Alternate translation: “May God bless the one who comes in his name” (2) stating that God had already blessed Jesus. Alternate translation: “God has blessed the one who comes in his name” -11:9 x1bz rc://*/ta/man/translate/figs-explicit εὐλογημένος ὁ ἐρχόμενος 1 Here, the phrase **the one** refers to Jesus. If it would be helpful in your language, you could state that explicitly. Alternate translation: “Blessed are you, the one who comes” -11:9 e2p6 rc://*/ta/man/translate/figs-metonymy ἐν ὀνόματι Κυρίου 1 Here, the phrase **in the name of** expresses authority. The phrase **in the name of the Lord** means “with the authority of the Lord.” If it would help in your language, you could use an equivalent expression from your language or express this plainly. Alternate translation: “with the authority of the Lord” or “with the Lord’s authority” -11:10 kkfo rc://*/ta/man/translate/figs-activepassive εὐλογημένη 1 The word **Blessed** is passive in form. See how you translated this word in [11:9](../11/09.md). -11:10 a6b4 εὐλογημένη ἡ ἐρχομένη βασιλεία τοῦ πατρὸς ἡμῶν, Δαυείδ 1 The phrase **Blessed is the coming kingdom of our father David** could be: (1) an exclamation proclaiming that the future messianic kingdom promised to a descendant of David is blessed by God. (2) a prayer expressing the desire that God would bless the coming messianic kingdom. Alternate translation: “May God bless the coming kingdom of our father David” -11:10 yuap rc://*/ta/man/translate/figs-metaphor τοῦ πατρὸς ἡμῶν, Δαυείδ 1 Here, the term **father** means “ancestor.” If your readers would not understand the use of **father** in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning plainly. Alternate translation: “of our ancestor David” -11:10 b1si ὡσαννὰ ἐν τοῖς ὑψίστοις 1 See how you translated the word **Hosanna** in [11:9](../11/09.md). The phrase **Hosanna in the highest** could be (1) an exclamation of praise to God. (2) a prayer to God for salvation from Israel’s enemies. Alternate translation: “Please save us now, God in the highest” -11:10 vqm2 rc://*/ta/man/translate/figs-explicit ἐν τοῖς ὑψίστοις 1 The phrase ** in the highest** is a way of referring to heaven, where God dwells. If it would be helpful in your language, you could use an equivalent expression from your culture or state this explicitly, as modeled by the UST. -11:11 h2du rc://*/ta/man/translate/figs-synecdoche ἱερόν 1 Since only priests could enter the temple building, here the word **temple** means the temple courtyard. Mark is using the word for the entire building to refer to one part of it. If it would be helpful in your language, you could state this plainly, as modeled by the UST. -11:11 t5nv rc://*/ta/man/translate/figs-go ἐξῆλθεν εἰς Βηθανίαν 1 Your language may say “came” rather than **went** in contexts such as this. Use whichever is more natural. Alternate translation: “he came to Bethany” -11:11 rvd7 rc://*/ta/man/translate/figs-nominaladj τῶν δώδεκα 1 See how you translated the phrase **the Twelve** in [3:16](../03/16.md). -11:12 zr8n rc://*/ta/man/translate/figs-go ἐξελθόντων αὐτῶν ἀπὸ Βηθανίας 1 Your language may say “went” rather than **come** in contexts such as this. Use whichever is more natural. Alternate translation: “when they had gone out from Bethany” -11:13 y447 rc://*/ta/man/translate/figs-go ἦλθεν 1 # Connecting Statement:\n\nYour language may say “came” rather than **went** in contexts such as this. Use whichever is more natural. Alternate translation: “he came” -11:13 yg5n rc://*/ta/man/translate/figs-go ἐλθὼν ἐπ’ αὐτὴν 1 Your language may say “went” rather than **come** in contexts such as this. Use whichever is more natural. Alternate translation: “having gone to it” -11:13 j6cq rc://*/ta/man/translate/grammar-connect-exceptions οὐδὲν εὗρεν εἰ μὴ φύλλα 1 If, in your language, it would appear that Jesus was making a statement here and then contradicting it, you could reword this to avoid using an exception clause. Alternate translation: “he found only leaves” -11:13 g76z ὁ & καιρὸς οὐκ ἦν σύκων 1 Alternate translation: “it was not the time of year for figs” -11:14 u3bk rc://*/ta/man/translate/figs-apostrophe εἶπεν αὐτῇ, μηκέτι εἰς τὸν αἰῶνα, ἐκ σοῦ μηδεὶς καρπὸν φάγοι 1 Jesus is addressing an object that he knows cannot hear him, the fig tree, in order to teach his listeners something. If it would be helpful in your language, consider expressing this fact by talking about the fig tree. Alternate translation: “Jesus said regarding the fig tree that no one would ever eat fruit from it again” or “Jesus said regarding the fig tree that no one would ever eat fruit from it again” -11:14 b362 rc://*/ta/man/translate/figs-explicit εἰς τὸν αἰῶνα 1 The phrase **to eternity** is a Jewish expression which means “forever.” In this context it specifically means “ever again.” Mark assumed his readers would be familiar with this expression. If it would be helpful in your language, you could state the meaning of the expression **to eternity** explicitly. Alternate translation: “ever again” -11:14 ij5h rc://*/ta/man/translate/figs-doublenegatives μηκέτι & ἐκ σοῦ μηδεὶς καρπὸν φάγοι 1 The phrase **no one will any longer** is a double negative. Jesus uses a double negative here for emphasis. If is would be helpful in your language, you could translate the idea using only one negative statement and show the emphasis some other way. Alternate translation: “Surely, no one will eat from you” -11:15 hj7z rc://*/ta/man/translate/figs-go ἔρχονται εἰς Ἱεροσόλυμα 1 Your language may say “go” rather than **come** in contexts such as this. Use whichever is more natural. Alternate translation: “they go into Jerusalem” -11:15 c2wl rc://*/ta/man/translate/figs-synecdoche ἱερὸν 1 See how you translated the word **temple** in [11:11](../11/11.md), where it is used with the same meaning. +11:3 yj5y rc://*/ta/man/translate/translate-tense ἀποστέλλει 1 Here Jesus uses the present tense to describe a future action that will happen very soon. If it would be helpful in your language, you could use whatever tense is natural in your language for referring to an event in the near future. Alternate translation: “he will send” +11:3 ehde rc://*/ta/man/translate/translate-textvariants πάλιν 1 Many ancient manuscripts read **back**. The ULT follows that reading. In this case, it is more likely that the phrase **and immediately he sends it** is part of what Jesus wanted the disciples to say (see previous note on this whole sentence). Other ancient manuscripts do not include the word **back**. In this case, it is more likely that the phrase **and immediately he sends it** is what Jesus predicts that the people who asked the question will do (see previous note on this whole sentence). If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. +11:4 y381 rc://*/ta/man/translate/writing-pronouns ἀπῆλθον 1 Here, **they** refers to the two disciples mentioned in [11:1](../11/01.md). If it would be helpful in your language, you could refer to them more explicitly. Alternate translation: “those two disciples went away” +11:4 f6hc rc://*/ta/man/translate/translate-unknown πῶλον 1 See how you translated **colt** in [11:2](../11/02.md). Alternate translation: “a donkey that was not yet fully grown” or “a young riding animal” +11:4 g6th rc://*/ta/man/translate/figs-activepassive δεδεμένον 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, you could use an indefinite subject. Alternate translation: “that a person had tied up” +11:4 vmm1 rc://*/ta/man/translate/figs-explicit δεδεμένον 1 Here Jesus implies that someone has used a rope or tether to secure the donkey so that it cannot wander away. See how you translated the similar phrase in [10:2](../10/02.md). Alternate translation: “having been secured with a tether” +11:4 owzs rc://*/ta/man/translate/figs-explicit πρὸς τὴν θύραν ἔξω ἐπὶ τοῦ ἀμφόδου 1 Here Mark means that the **colt** was standing **outside on the street**, but it was secured to a **door**, probably the door into a house or shop. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “to someone’s door. It was standing outside on the street” or “near a door and standing in the street outside the door” +11:5 psls rc://*/ta/man/translate/figs-quotations ἔλεγον αὐτοῖς, τί ποιεῖτε λύοντες τὸν πῶλον 1 It may be more natural in your language to have an indirect quotation here. Alternate translation: “were asking them what they were doing by untying the colt.” +11:5 wwup rc://*/ta/man/translate/figs-explicit τί ποιεῖτε λύοντες 1 Here the people asking the question are asking the two disciples to provide a good reason for why they are **untying the colt**. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “For what reason are you untying” or “Do you have permission to untie” +11:5 krqb rc://*/ta/man/translate/translate-unknown τὸν πῶλον 1 See how you translated **colt** in [11:2](../11/02.md). Alternate translation: “this donkey that is not yet fully grown” or “the young riding animal” +11:6 t9dx rc://*/ta/man/translate/figs-explicit ἀφῆκαν αὐτούς 1 Here Mark implies that the people **let them** take the young donkey away with them. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “they let them untie the young donkey and lead it away” or “they let them go away with the young donkey” +11:7 evws rc://*/ta/man/translate/translate-unknown τὸν πῶλον 1 See how you translated **colt** in [11:2](../11/02.md). Alternate translation: “the donkey that was not yet fully grown” or “the young riding animal” +11:7 sbqy rc://*/ta/man/translate/translate-symaction ἐπιβάλλουσιν αὐτῷ τὰ ἱμάτια αὐτῶν 1 The disciples did this to show that the person riding the colt was special and important. In this culture, animals that important people rode were draped with rich fabrics. If it would be helpful in your language, you could indicate that explicitly. Alternate translation: “drape the colt with their cloaks as a sign of honor” or “throw their cloaks upon it to give him glory” +11:7 k9g7 rc://*/ta/man/translate/translate-unknown τὰ ἱμάτια 1 The word **cloaks** refers to outer garments. You could translate this with the name of an outer garment that your readers would recognize or with a general expression. Alternate translation: “jackets” or “outer garments” +11:8 jk2o rc://*/ta/man/translate/figs-nominaladj πολλοὶ & ἄλλοι 1 Mark is using the adjectives **many** and **others** as nouns to mean many people and other peopel. Your language may use adjectives in the same way. If not, you could translate these words with equivalent phrases. Alternate translation: “many men and women … different men and women” +11:8 t8hy rc://*/ta/man/translate/translate-symaction τὰ ἱμάτια αὐτῶν ἔστρωσαν εἰς τὴν ὁδόν, ἄλλοι δὲ στιβάδας κόψαντες ἐκ τῶν ἀγρῶν 1 The people did these things to give Jesus honor and glory. If it would be helpful in your language, you could explain the meaning of these actions. Alternate translation: “spread their cloaks on the road to give him honor, and others, branches, having cut them from the field, to give him glory” +11:8 fwl0 rc://*/ta/man/translate/translate-unknown ἱμάτια 1 See how you translated the word **cloaks** in [11:7](../11/07.md). Alternate translation: “jackets” or “outer garments” +11:8 r2im rc://*/ta/man/translate/figs-ellipsis ἄλλοι & στιβάδας 1 Mark is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “others spread branches” +11:9 npry rc://*/ta/man/translate/figs-go προάγοντες 1 In a context such as this, your language might say “coming” instead of **going**. Alternate translation: “coming before” +11:9 d8se rc://*/ta/man/translate/translate-transliterate ὡσαννά 1 The word **Hosanna** is a Hebrew word. Mark has spelled it out using Greek letters so his readers would know how it sounded. Hosanna had an original meaning of “save now,” but by the time of this event it had become a way of praising God. In your translation you can spell **Hosanna** the way it sounds in your language or you could translate it according to how the word was used. In this context, the people could be praising: (1) God. Alternate translation: “Glory to God” or “May God be honored” (2) Jesus. Alternate translation: “Glory to this man” or “May this man be honored”\n +11:9 qnjy rc://*/ta/man/translate/figs-explicit εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου! 1 Here the crowds are quoting from [Psalm 118:26](../psa/118/26.md). Since they do not introduce the words as a quotation from an important text, you also should not introduce them as anything more than what the crowds said. However, if it would be helpful for your readers, you could include this information in a footnote. +11:9 suib rc://*/ta/man/translate/figs-explicit εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι Κυρίου 1 The phrase **Blessed is the one** could be: (1) a request for God to bless Jesus. Alternate translation: “Let the one coming in the name of the Lord be blessed” (2) stating that God had already blessed Jesus. Alternate translation: “The one coming in the name of the Lord is blessed” +11:9 ye41 rc://*/ta/man/translate/figs-activepassive εὐλογημένος 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who does the action, it is clear from the context that it is God. Alternate translation: “Let God bless” +11:9 e2p6 rc://*/ta/man/translate/figs-metonymy ἐν ὀνόματι Κυρίου 1 Here, the word **name** refers primarily to the person who has that name, and it focuses especially on that person’s authority. If it would be helpful in your language, you could use a comparable expression or state the meaning plainly. Alternate translation: “by the authority of the Lord” +11:10 a6b4 rc://*/ta/man/translate/figs-explicit εὐλογημένη ἡ ἐρχομένη βασιλεία τοῦ πατρὸς ἡμῶν, Δαυείδ 1 The phrase **Blessed is the coming kingdom** could be: (1) a request for God to bless the kingdom. Alternate translation: “Let the coming kingdom of our father David be blessed” (2) stating that God had already blessed the kingdom. Alternate translation: “The coming kingdom of our father David is blessed” +11:10 kkfo rc://*/ta/man/translate/figs-activepassive εὐλογημένη 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who does the action, it is clear from the context that it is God. Alternate translation: “Let God bless” +11:10 ioov rc://*/ta/man/translate/figs-possession ἡ ἐρχομένη βασιλεία τοῦ πατρὸς ἡμῶν, Δαυείδ 1 Here, the people are using the possessive form to describe a **kingdom** that is like the one that **David** ruled. If this is not clear in your language, you could express the idea in another way. Alternate translation: “the coming kingdom that is like our father David’s kingdom” or “the coming kingdom that once belonged to our father David” +11:10 v5n6 rc://*/ta/man/translate/figs-explicit ἡ ἐρχομένη βασιλεία τοῦ πατρὸς ἡμῶν, Δαυείδ 1 Here, the word **coming** indicates that these people have been waiting for and expecting this **kingdom**. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “the kingdom of our father David that we have been waiting for” or “the long-expected kingdom of our father David” +11:10 yuap rc://*/ta/man/translate/figs-metaphor τοῦ πατρὸς ἡμῶν, Δαυείδ 1 Here the people term refer to **David** as if he were their **father**. They mean that **David** was an important ancestor of many Jewish people. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “of our important ancestor, David” or “of David, from whom many of us are descended” +11:10 b1si rc://*/ta/man/translate/translate-transliterate ὡσαννὰ 1 See how you translated the word **Hosanna** in [11:9](../11/09.md). Here, the people could be using the word to praise: (1) God, who sent Jesus. Alternate translation: “Hosanna to God” (2) Jesus. Alternate translation: “Hosanna to this one” +11:10 vqm2 rc://*/ta/man/translate/figs-nominaladj τοῖς ὑψίστοις 1 The people are using the adjective **highest** as a noun to mean the highest heavens, where God dwells. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “the highest heavens” +11:11 h2du rc://*/ta/man/translate/figs-synecdoche ἱερόν 1 Here Mark means that Jesus entered into the **temple** area. He does not mean that Jesus went into the most sacred parts of the temple building. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “temple courtyard” +11:11 zu91 rc://*/ta/man/translate/figs-idiom ὀψίας ἤδη οὔσης τῆς ὥρας 1 Here, the phrase **the hour already being late** indicates that it was evening, and the sun was about to set. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “since it was late in the day” or “the sun being about to set” +11:11 t5nv rc://*/ta/man/translate/figs-go ἐξῆλθεν 1 In a context such as this, your language might say “came” instead of **went**. Alternate translation: “he came out” +11:11 rvd7 rc://*/ta/man/translate/figs-nominaladj τῶν δώδεκα 1 See how you translated the phrase **the Twelve** in [3:16](../03/16.md). Alternate translation: “the 12 apostles” or “the 12 men whom Jesus had chosen to be apostles”\n +11:12 tecd rc://*/ta/man/translate/writing-newevent καὶ 1 Here, the word **And** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **And** untranslated. Alternate translation: “Later,” +11:12 zr8n rc://*/ta/man/translate/figs-go ἐξελθόντων 1 In a context such as this, your language might say “gone” instead of **come**. Alternate translation: “having gone out” +11:13 y447 rc://*/ta/man/translate/figs-go ἦλθεν 1 In a context such as this, your language might say “came” instead of **went**. Alternate translation: “he came”\n +11:13 egn3 rc://*/ta/man/translate/figs-explicit εἰ ἄρα τι εὑρήσει ἐν αὐτῇ 1 Here Mark implies that Jesus wanted to **find** some figs on the tree that he could eat. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “hoping to find some figs on it” or “wanting to find some fruit on it to eat” +11:13 wf0c rc://*/ta/man/translate/grammar-connect-words-phrases καὶ 2 Here, the word **And** introduces what Jesus actually found on the tree in contrast to what Jesus wanted to find on the tree. If it would be helpful in your language, you could use a word or phrase that introduces this kind of contrast. Alternate translation: “But” +11:13 nnwi rc://*/ta/man/translate/grammar-connect-logic-result ἐλθὼν ἐπ’ αὐτὴν, οὐδὲν εὗρεν εἰ μὴ φύλλα; ὁ γὰρ καιρὸς οὐκ ἦν σύκων 1 If it would be more natural in your language, you could reverse the order of these clauses, since the last clause gives the reason for the result that the first two clauses describe. Alternate translation: “because it was not the season of figs, having come to it, he found nothing except leaves” +11:13 yg5n rc://*/ta/man/translate/figs-go ἐλθὼν ἐπ’ αὐτὴν 1 In a context such as this, your language might say “gone” instead of **come**. Alternate translation: “having gone to it” +11:13 j6cq rc://*/ta/man/translate/grammar-connect-exceptions οὐδὲν εὗρεν εἰ μὴ φύλλα 1 If it would in appear your language that Mark was making a statement here and then contradicting it, you could reword this to avoid using an exception clause. Alternate translation: “he found only leaves” +11:13 g76z ὁ & καιρὸς οὐκ ἦν σύκων 1 Alternate translation: “the time of year to pick figs had not yet arrived” +11:14 zc7n rc://*/ta/man/translate/figs-explicit ἀποκριθεὶς 1 Here, the word **answering** indicates that Jesus was responding to what he saw. He was not answering a question. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “in response” or “when he saw that”\n +11:14 ly4p rc://*/ta/man/translate/figs-apostrophe μηκέτι εἰς τὸν αἰῶνα, ἐκ σοῦ μηδεὶς καρπὸν φάγοι 1 Jesus is speaking to the fig tree that he knows cannot hear him. He is doing this to communicate to the people listening to him what he is going to do the tree. If it would be helpful in your language, you could translate these words as if he were speaking about the fig tree. Alternate translation: “May no one any longer eat fruit from this tree to eternity” or “As for this tree, may no one any longer eat fruit from it to eternity”\n +11:14 wguh rc://*/ta/man/translate/figs-explicit μηκέτι εἰς τὸν αἰῶνα, ἐκ σοῦ μηδεὶς καρπὸν φάγοι 1 Here Jesus implies that the fig tree will stop producing **fruit**, and that is why no one will **eat fruit** from the tree ever again. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “May you no longer produce fruit that people will eat to eternity” +11:14 ij5h rc://*/ta/man/translate/figs-doublenegatives μηκέτι & μηδεὶς & φάγοι 1 The words translated **No one** and **any longer** are two negative words. In this construction, the second negative does not cancel the first to create a positive meaning. Instead, it gives greater emphasis to the negative. If your language can use two negatives that do not cancel one another to create a positive meaning, you could use a double negative here. If your language does not use two negatives in that way, you could translate with one strong negative, as the ULT does. Alternate translation: “May people no longer eat” or “No longer may there be anyone who will eat” +11:14 gkor rc://*/ta/man/translate/grammar-collectivenouns καρπὸν 1 In this verse, the word **fruit** is singular in form, but it refers to any fruits that the tree might produce as a group. If it would be helpful in your language, you could say this plainly. Alternate translation: “fruits” +11:14 h0ym rc://*/ta/man/translate/figs-yousingular σοῦ 1 Because Jesus is speaking to the fig tree, the word **you** here is singular. +11:14 b362 rc://*/ta/man/translate/figs-idiom εἰς τὸν αἰῶνα 1 Here, the phrase to eternity means that something lasts forever. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “forever” or “again” +11:15 hj7z rc://*/ta/man/translate/figs-go ἔρχονται 1 In a context such as this, your language might say “go” instead of **come**. Alternate translation: “they go” +11:15 c2wl rc://*/ta/man/translate/figs-synecdoche ἱερὸν 1 Here Mark means that Jesus entered into the **temple** area. He does not mean that Jesus went into the most sacred parts of the temple building. If it would be helpful in your language, you could make that idea more explicit. See you translated this word in [11:11](../11/11.md). Alternate translation: “the temple courtyard”\n 11:15 hoym ἐκβάλλειν 1 Alternate translation: “to throw out” or “to force out” or “to drive out” -11:15 s4m2 τοὺς πωλοῦντας καὶ τοὺς ἀγοράζοντας 1 Alternate translation: “the people who were buying and selling” -11:15 ve56 rc://*/ta/man/translate/figs-synecdoche ἱερῷ 1 See how you translated the word **temple** in [11:11](../11/11.md), where it is used with the same meaning. -11:16 ohxg rc://*/ta/man/translate/figs-synecdoche ἱεροῦ 1 See how you translated the word **temple** in [11:11](../11/11.md), where it is used with the same meaning. -11:17 xrz2 rc://*/ta/man/translate/figs-rquestion οὐ γέγραπται, ὅτι ὁ οἶκός μου, οἶκος προσευχῆς κληθήσεται πᾶσιν τοῖς ἔθνεσιν? 1 **Has it not been written** is a rhetorical question which Jesus is using to emphasize God’s purpose for the temple, as recorded in the Old Testament Scriptures. If you would not use a rhetorical question for this purpose in your language, you could translate Jesus’ words as a statement and communicate the emphasis in another way. Alternate translation: “Listen to me! You should have paid closer attention to the scripture which says.” -11:17 dxwe rc://*/ta/man/translate/figs-quotesinquotes οὐ γέγραπται, ὅτι ὁ οἶκός μου, οἶκος προσευχῆς κληθήσεται πᾶσιν τοῖς ἔθνεσιν? ὑμεῖς δὲ ἐποιήσατε αὐτὸν σπήλαιον λῃστῶν 1 If it would be helpful in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “God says in the Scriptures that his temple would be a place of prayer for all nations, but you have made it a ‘den of robbers’” -11:17 t9x9 rc://*/ta/man/translate/figs-activepassive οὐ γέγραπται 1 If your readers might not understand the phrase **been written**, you could say this with an active form, and you could say who has done the action. Alternate translation: “Has God not said in the Scriptures” -11:17 qeix rc://*/ta/man/translate/figs-metaphor οἶκός μου 1 God, speaking through the prophet Isaiah, refers to his temple as his **house** because his presence is there. Alternate translation: “My temple” -11:17 t1ho rc://*/ta/man/translate/figs-metaphor οἶκος προσευχῆς κληθήσεται πᾶσιν τοῖς ἔθνεσιν 1 God, speaking through the prophet Isaiah, refers to a place where people would pray as a **house of prayer**. Alternate translation: “will be called a place where people from all nations can pray to me” -11:17 npdf rc://*/ta/man/translate/figs-activepassive οἶκός μου, οἶκος προσευχῆς κληθήσεται 1 The phrase **will be called** is passive in form. If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. If you must state who did the action, it is probably best to say that people will call God’s temple a house of prayer, although it is also possible to say that God will call it that as well. Alternate translation: “People will call my house a house of prayer” or “Everyone will call my temple a house of prayer” -11:17 qvxz rc://*/ta/man/translate/figs-abstractnouns προσευχῆς & πᾶσιν τοῖς ἔθνεσιν 1 If your language does not use an abstract noun for the idea of **prayer**, you can express the same idea with a verbal form such as “pray,” as modeled by the UST. -11:17 dpt1 rc://*/ta/man/translate/figs-metaphor σπήλαιον λῃστῶν 1 God, speaking through the prophet Jeremiah, refers to a place where thieves would gather to hide and plot their crimes as if it were a wild animal’s den or lair. If it would be helpful in your language, you could use an equivalent expression or express the meaning in plain language. Alternate translation: “a ‘place where thieves gather’” +11:15 s4m2 rc://*/ta/man/translate/figs-explicit τοὺς πωλοῦντας καὶ τοὺς ἀγοράζοντας ἐν τῷ ἱερῷ 1 Mark implies that merchants were **selling** animals and other items so that travelers could buy them and offer the proper sacrifices at the temple. If it would be helpful to your readers, you could make that idea more explicit. Alternate translation: “the ones selling and buying things in the temple for the sacrifices”\n +11:15 ve56 rc://*/ta/man/translate/figs-explicit τὰς τραπέζας τῶν κολλυβιστῶν 1 Here Mark is referring to people who exchanged the commonly used Greek and Roman money for special money that could be used at the temple. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “the tables of the people who exchanged money” or “the tables of the people who exchanged the temple currency” +11:15 xnpk rc://*/ta/man/translate/figs-explicit τὰς καθέδρας τῶν πωλούντων τὰς περιστερὰς 1 Here Mark refers to people who sold **doves**, which the poorest people would offer as sacrifices. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “the seats of the ones selling the doves to be sacrificed” +11:16 zqa2 rc://*/ta/man/translate/figs-explicit σκεῦος 1 Here, the word translated **container** refers to any object that people use for a specific purpose. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “any object” or “anything” +11:16 ohxg rc://*/ta/man/translate/figs-synecdoche τοῦ ἱεροῦ 1 Here Mark is referring to the **temple** area. He does not mean that people were passing through the most sacred parts of the temple building. If it would be helpful in your language, you could make that idea more explicit. See you translated this word in [11:11](../11/11.md). Alternate translation: “the temple courtyard” +11:17 ce1a rc://*/ta/man/translate/writing-pronouns καὶ ἔλεγεν αὐτοῖς 1 The pronoun **them** refers to the people who were buying, selling, and exchanging things in the temple area. If this is not clear for your readers, you could refer to these people more directly. Alternate translation: “the people who were buying and selling, and he was saying” +11:17 dxwe rc://*/ta/man/translate/figs-quotesinquotes οὐ γέγραπται, ὅτι ὁ οἶκός μου, οἶκος προσευχῆς κληθήσεται πᾶσιν τοῖς ἔθνεσιν? ὑμεῖς δὲ ἐποιήσατε αὐτὸν σπήλαιον λῃστῶν 1 If it would be helpful in your language, you could translate this so that there are not quotations within a quotation. Alternate translation: “Has it not been written that God’s house will be called a house of prayer for all the nations? But you have made it, as it has been written, into a den of robbers.” +11:17 xrz2 rc://*/ta/man/translate/figs-rquestion οὐ γέγραπται, ὅτι ὁ οἶκός μου, οἶκος προσευχῆς κληθήσεται πᾶσιν τοῖς ἔθνεσιν? 1 Jesus is using the question form to rebuke the people in the temple. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “You should have paid closer attention to what has been written: ‘My house will be called a house of prayer for all the nations.’” or “It has certainly been written, ‘My house will be called a house of prayer for all the nations’!” +11:17 le3k rc://*/ta/man/translate/writing-quotations οὐ γέγραπται 1 In Jesus’ culture, **Has it not been written** was a normal way to introduce a quotation from an important text, in this case, the book of Isaiah (see [Isaiah 56:7](../isa/56/07.md)). If it would be helpful in your language, you could use a comparable phrase that indicates that Jesus is quoting from an important text. Alternate translation: “Can you not read in the Scriptures” or “Does it not say in the book of Isaiah” +11:17 t9x9 rc://*/ta/man/translate/figs-activepassive οὐ γέγραπται 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was God speaking through the prophet Isaiah. Alternate translation: “Has the prophet Isaiah not said” or “Has God not had a prophet write” +11:17 npdf rc://*/ta/man/translate/figs-activepassive οἶκός μου & κληθήσεται 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, you could use an indefinite subject. Alternate translation: “They will call my house” +11:17 qeix rc://*/ta/man/translate/figs-metaphor οἶκός μου 1 God, speaking through the prophet Isaiah, refers to his temple as **My house** because his presence is there. If it would be helpful for your readers, you could state the meaning plainly. Alternate translation: “My temple” +11:17 t1ho rc://*/ta/man/translate/figs-possession οἶκος προσευχῆς & πᾶσιν τοῖς ἔθνεσιν 1 Here God, speaking through the prophet Isaiah, is using the possessive form to describe **a house** that is a place where people perform **prayer**. If this is not clear in your language, you could express the idea in another way. Alternate translation: “a house where all the nations offer prayer” or “a place where there is prayer from all the nations”\n +11:17 qvxz rc://*/ta/man/translate/writing-quotations ὑμεῖς & ἐποιήσατε αὐτὸν σπήλαιον λῃστῶν 1 Here Jesus quotes from the Old Testament scriptures, specifically from [Jeremiah 7:11](../jer/07/11.md). If it would be helpful to your readers, you could format or introduce these words in a different way and include this information in a footnote. Alternate translation: “you have made it a ‘den of robbers,’ in the words of the Scriptures” or “you have made it, as the Scriptures say, ‘a den of robbers’” +11:17 dpt1 rc://*/ta/man/translate/figs-metaphor σπήλαιον λῃστῶν 1 Here God, speaking through the prophet Jeremiah, refers to the temple as a **den** where **robbers** hide and plot their crimes. If it would be helpful in your language, you could use a comparable phrase or express the idea in simile form. Alternate translation: “a place where robbers live” or “like a cave where robbers hide” +11:18 badg rc://*/ta/man/translate/grammar-connect-logic-result ἐζήτουν πῶς αὐτὸν ἀπολέσωσιν; ἐφοβοῦντο γὰρ αὐτόν, πᾶς γὰρ ὁ ὄχλος ἐξεπλήσσετο ἐπὶ τῇ διδαχῇ αὐτοῦ 1 If it would be more natural in your language, you could reverse the order of these clauses, since the last clause gives the reason for the result that the second clause describes, which in turn gives the reason for the result that the first clause describes. Alternate translation: “because all the crowd were being amazed at this teaching, they were fearing him, and so they were seeking how they might destroy him” 11:18 k6dv ἐζήτουν πῶς 1 Alternate translation: “they were looking for a way by which” +11:18 wwiv rc://*/ta/man/translate/figs-activepassive πᾶς & ὁ ὄχλος ἐξεπλήσσετο ἐπὶ τῇ διδαχῇ αὐτοῦ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was what Jesus taught. Alternate translation: “his teaching was astonishing all the crowd” +11:18 aw8y rc://*/ta/man/translate/figs-hyperbole πᾶς & ὁ ὄχλος 1 Mark says **all** here as an overstatement for emphasis. If it would be helpful in your language, you could use a different way to express the emphasis. Alternate translation: “most people in the crowd” or “most of the crowd” 11:19 h4hg ὅταν ὀψὲ ἐγένετο 1 Alternate translation: “in the evening” -11:20 s8ki rc://*/ta/man/translate/figs-explicit τὴν συκῆν ἐξηραμμένην ἐκ ῥιζῶν 1 The phrase **the fig tree having withered from the roots** means that the **fig tree** had shriveled and dried up and looked dead. If it would be helpful in your language, you could say that explicitly. Alternate translation: “the fig tree having withered down to its roots and having died” or “that the fig tree was dried and shriveled down to its roots and had completely died” -11:21 jt3h rc://*/ta/man/translate/figs-activepassive ἀναμνησθεὶς 1 The phrase **having been reminded** is passive in form. If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. -11:21 na1k rc://*/ta/man/translate/figs-activepassive ἐξήρανται 1 The phrase **has been withered away** is passive in form. If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “has withered away” or “has dried up” or “has died” -11:22 ry5v rc://*/ta/man/translate/figs-yousingular ἔχετε πίστιν 1 In the original language in which Mark wrote this Gospel, the phrase **Have faith** is a command or instruction written in the plural form. Use the most natural form in your language to give direction to a group of people. Alternate translation: “Every one of you should have faith” -11:22 x8k7 rc://*/ta/man/translate/figs-abstractnouns ἔχετε πίστιν Θεοῦ 1 If your language does not use an abstract noun for the idea of **faith**, you can express the same idea with a verbal form such as “trust.” Alternate translation: “Trust in God” -11:23 sy61 ἀμὴν, λέγω ὑμῖν 1 See how you translated the statement **Truly I say to you** in [3:28](../03/28.md). -11:23 mred rc://*/ta/man/translate/figs-hyperbole ὅτι ὃς ἂν εἴπῃ τῷ ὄρει τούτῳ, ἄρθητι καὶ βλήθητι εἰς τὴν θάλασσαν 1 Jesus is using hyperbole to teach. He is using an extreme example to emphasize to his disciples that God can do anything in response to believing prayer. If it would be helpful in your language, you could use an equivalent expression from your language. Alternate translation: “that whoever prays to God and says, ‘God please take up this mountain and throw it into the sea,’” -11:23 a01g rc://*/ta/man/translate/figs-metaphor ὅτι ὃς ἂν εἴπῃ τῷ ὄρει τούτῳ, ἄρθητι καὶ βλήθητι εἰς τὴν θάλασσαν 1 Here, Jesus uses **mountain** to represent anything that would seem difficult or impossible to do. If it would be helpful in your language, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning plainly. Alternative translation: “that anyone of you who encounters a difficult task and asks God to do it” or “that anyone of you who encounters a difficult task and asks God to accomplish it” -11:23 dwsf rc://*/ta/man/translate/figs-imperative ἄρθητι καὶ βλήθητι εἰς τὴν θάλασσαν 1 This would not be a command that the mountain would be capable of obeying. Instead, it would be a command that directly caused the mountain to be taken up and cast into the sea by the power of God. Alternate translation: “May God lift you up and throw you into the sea” -11:23 c3cj rc://*/ta/man/translate/figs-extrainfo ὄρει τούτῳ 1 Here, the phrase **this mountain** refers to the Mount of Olives, which was mentioned in [11:1](../11/01.md). -11:23 k3z4 rc://*/ta/man/translate/figs-activepassive ἄρθητι καὶ βλήθητι εἰς τὴν θάλασσαν 1 The phrases **Be taken up** and **be thrown** are both passive in form. If your language does not use the passive form in this way, you can express these ideas in active form or in another way that is natural in your language. If you must state who did the action, Mark implies that “God” is the one who would do it. Alternate translation: “May God take you up and throw you into the sea” -11:23 y76p rc://*/ta/man/translate/figs-metonymy μὴ διακριθῇ ἐν τῇ καρδίᾳ αὐτοῦ, ἀλλὰ πιστεύῃ 1 In the expression **doubt in his heart**, the word **heart** represents a person’s mind or inner being. If it would be helpful in your language, you could use an equivalent expression from your culture or use plain language. Alternate translation: “if he does not doubt, but believes” or “if he truly believes within himself” -11:23 doeg rc://*/ta/man/translate/figs-doublenegatives μὴ διακριθῇ ἐν τῇ καρδίᾳ αὐτοῦ, ἀλλὰ πιστεύῃ 1 The phrase **not doubt** is a double negative. If it would be helpful in your language, you could translate it as a positive statement. Alternate translation: “if he truly believes in his mind” +11:19 i5yk rc://*/ta/man/translate/figs-go ἐξεπορεύοντο 1 In a context such as this, your language might say “coming” instead of **going**. Alternate translation: “they were coming out” +11:19 ldtl rc://*/ta/man/translate/figs-explicit ἔξω τῆς πόλεως 1 Here Mark implies that they went **outside the city** of Jerusalem to spend the night in the village of Bethany, as they did the previous night (see [11:11](../11/11.md)). If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “outside Jerusalem to Bethany” or “outside the city of Jerusalem, and they slept in the village of Bethany” +11:20 pi9c rc://*/ta/man/translate/figs-explicit παραπορευόμενοι 1 Here Mark implies that Jesus and his disciples were **passing by** the same route that they had traveled the previous morning, which means that they went past the same **fig tree** that they had gone past the previous morning. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “passing by on the same path” or “going by the same route” +11:20 s8ki rc://*/ta/man/translate/figs-idiom τὴν συκῆν ἐξηραμμένην ἐκ ῥιζῶν 1 The phrase **the fig tree having withered from the roots** means that the **fig tree** had completely shriveled up and dried out, including its **roots**. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “the entire fig tree having withered and having died” or “that the fig tree, including its roots, had dried up and died” +11:21 jt3h rc://*/ta/man/translate/figs-activepassive ἀναμνησθεὶς ὁ Πέτρος 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say what **reminded** Peter, it is clear from the context that it was seeing the fig tree. Alternate translation: “seeing the fig tree reminded Peter, and he” or “when he saw the fig tree, it reminded Peter, who” +11:21 rffd rc://*/ta/man/translate/figs-exclamations ἴδε 1 Here, the word **behold** is meant to draw the attention of Jesus. If it would be helpful in your language, you could express **behold** with a word or phrase that asks a person to look or to pay attention. Alternate translation: “see” or “look at that” +11:21 orq2 rc://*/ta/man/translate/figs-yousingular κατηράσω 1 Because Peter is speaking to Jesus, the word **you** here is singular. +11:21 na1k ἐξήρανται 1 Alternate translation: “has shriveled up” or “has dried up” +11:22 x8k7 rc://*/ta/man/translate/figs-abstractnouns ἔχετε πίστιν Θεοῦ 1 If your language does not use an abstract noun for the idea of **faith**, you could express the same idea in another way. Alternate translation: “Believe” +11:23 mred rc://*/ta/man/translate/figs-hypo ἀμὴν, λέγω ὑμῖν, ὅτι ὃς ἂν εἴπῃ τῷ ὄρει τούτῳ, ἄρθητι καὶ βλήθητι εἰς τὴν θάλασσαν, καὶ μὴ διακριθῇ ἐν τῇ καρδίᾳ αὐτοῦ, ἀλλὰ πιστεύῃ ὅτι ὃ λαλεῖ γίνεται, ἔσται αὐτῷ 1 Here Jesus uses an imaginary situation to show that a person who has faith can do amazing things, like casting a **mountain** into the **sea**. Use a natural method in your language for introducing an imaginary situation. Alternate translation: “Truly I say this to you: imagine that someone says to this mountain, ‘Be taken up and be thrown into the sea.’ If that person does not doubt in his heart, but believes that what he says is happening, it will be for him.” +11:23 sy61 ἀμὴν, λέγω ὑμῖν 1 Jesus says this to emphasize what he is about to tell his audience. Use a natural form in your language for emphasizing the truth and importance of a statement. Alternate translation: “I can assure you” +11:23 a01g rc://*/ta/man/translate/figs-quotesinquotes ὃς ἂν εἴπῃ τῷ ὄρει τούτῳ, ἄρθητι καὶ βλήθητι εἰς τὴν θάλασσαν, καὶ μὴ διακριθῇ 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “whoever tells this mountain to be taken up and to be thrown into the sea, and does not doubt” +11:23 c3cj rc://*/ta/man/translate/figs-extrainfo ὄρει τούτῳ 1 Here, the phrase **this mountain** could refer to: (1) the Mount of Olives, which Jesus and his disciples were near. Alternate translation: “to the Mount of Olives” or “to the mountain we are near” (2) any mountain. Alternate translation: “to a mountain” +11:23 k3z4 rc://*/ta/man/translate/figs-activepassive ἄρθητι καὶ βλήθητι εἰς τὴν θάλασσαν 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who would do the action, it is clear from the context that it would be God. Alternate translation: “May God take you up and throw you into the sea” +11:23 jh1w rc://*/ta/man/translate/figs-yousingular ἄρθητι καὶ βλήθητι 1 Since someone is talking to a mountain, the commands here are singular. +11:23 dwsf rc://*/ta/man/translate/figs-parallelism μὴ διακριθῇ ἐν τῇ καρδίᾳ αὐτοῦ, ἀλλὰ πιστεύῃ ὅτι ὃ λαλεῖ γίνεται 1 These two clauses mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the phrases with a word other than **but** in order to show that the second phrase is repeating the first one, not saying something additional. Alternatively, you could combine the two phrases and express the emphasis in another way. Alternate translation: “believes that what he says is happening without doubting in his heart” or “truly believes in his heart that what he says is happening” +11:23 y76p rc://*/ta/man/translate/figs-metonymy ἐν τῇ καρδίᾳ αὐτοῦ 1 In Jesus’ culture, the **heart** is the place where humans think and feel. If it would be helpful in your language, you could translate **heart** by referring to the place where humans think and feel in your culture or by expressing the idea plainly. Alternate translation: “in his mind” or “when he thinks about it” +11:23 doeg rc://*/ta/man/translate/figs-gendernotations αὐτοῦ & λαλεῖ & αὐτῷ 1 Although the terms **his**, **he**, and **him** are masculine, Jesus is using the words in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “his or her … he or she says … for that person” +11:23 rhhm rc://*/ta/man/translate/translate-tense γίνεται 1 Here Jesus uses the present tense to refer to something that would happen in the near future. If it would be helpful in your language, you could use whatever tense would be natural to refer to an event that will soon happen. Alternate translation: “will happen” 11:23 fzp5 ἔσται αὐτῷ 1 Alternate translation: “God will make it happen” -11:24 pn9x διὰ τοῦτο λέγω ὑμῖν 1 Alternate translation: “For this reason, I say to you” -11:24 c61c rc://*/ta/man/translate/figs-yousingular ὑμῖν & προσεύχεσθε & ἐλάβετε & ὑμῖν 1 In this verse, all four occurrences of the word **you** are plural and apply to Jesus’ disciples. Your language may require you to mark these as plural. -11:24 abke rc://*/ta/man/translate/figs-yousingular πιστεύετε 1 In the original language in which Mark wrote this Gospel, the word **believe** is a command or instruction written in the plural form. Use the most natural form in your language to give direction to a group of people. Alternate translation: “each of you must believe” -11:24 tu5z rc://*/ta/man/translate/figs-explicit ἔσται ὑμῖν 1 In the phrase **it will be to you**, the implication is that God will provide what is asked for. If it would be helpful in your language, you could say that explicitly, as modeled by UST. -11:25 m2aw rc://*/ta/man/translate/figs-yousingular στήκετε & ἔχετε & ὑμῶν & ὑμῖν & ὑμῶν 1 In this verse all occurrences of the word **you** and **your** are plural and apply to Jesus’ disciples. Your language may require you to mark these forms as plural. -11:25 m7xi rc://*/ta/man/translate/figs-explicitinfo ὅταν στήκετε προσευχόμενοι 1 It is common in Hebrew culture to **stand** when **praying** to God. Jesus assumes that his readers would be familiar with this practice. If it would be helpful in your culture, you could abbreviate it. Alternate translation: “when you are praying” -11:25 f6ex rc://*/ta/man/translate/figs-explicit εἴ τι ἔχετε κατά τινος 1 Here, **have something against anyone** refers to any anger, unforgiveness, or grudge a person holds **against** another person for offending or sinning against them. If it would be helpful in your language, you could say that explicitly. -11:25 ttxg rc://*/ta/man/translate/figs-yousingular ἀφίετε 1 In this verse, the first occurrence of the word **forgive** is a command or instruction written in the plural form. Use the most natural form in your language to give direction to a group of people. Alternate translation: “each of you must forgive” -11:25 swa3 rc://*/ta/man/translate/figs-yousingular ἀφίετε 1 In the original language in which the author of Mark wrote this Gospel, the word **forgive** is a command or instruction written in the plural form. Use the most natural form in your language to give direction to a group of people. Alternate translation: “every one of you must forgive” -11:25 jjs9 rc://*/ta/man/translate/grammar-connect-logic-goal ἵνα 1 The phrase **so that** introduces a purpose clause. Jesus says **forgive** with the goal that **your Father who {is} in the heavens may also forgive you your trespasses.** Use a natural way in your language for introducing a purpose clause. Alternate translation: “in order that” -11:25 omze rc://*/ta/man/translate/figs-abstractnouns τὰ παραπτώματα ὑμῶν 1 If your language does not use an abstract noun for the idea of **trespasses**, you can express the same idea with a verbal form such as “sinned” or in another way that is natural in your language. Alternate translation: “for the times you have sinned” -11:27 alh5 rc://*/ta/man/translate/figs-synecdoche ἐν τῷ ἱερῷ περιπατοῦντος αὐτοῦ 1 The phrase, **he is walking around in the temple** means that Jesus was walking around in the temple courtyard. Jesus was not walking in the temple, since only priests were allowed inside the temple building. See how you translated the word **temple** in [11:15](../11/15.md). -11:28 se9b rc://*/ta/man/translate/figs-parallelism ἐν ποίᾳ ἐξουσίᾳ ταῦτα ποιεῖς? ἢ, τίς σοι ἔδωκεν τὴν ἐξουσίαν ταύτην, ἵνα ταῦτα ποιῇς 1 The question **By what authority do you do these things**, and the question **who gave you this authority** could: (1) both have the same meaning and be asked together to strongly question Jesus’ authority. If it would be helpful in your language, you could combine these two questions into one question. Alternate translation: “Who gave you authority to do these things?” (2) be two separate questions, the first asking about the nature of the authority and the second about who gave it to Jesus. Alternate translation: “By what kind of authority do you do these things, or who gave you this authority, so that you might do these things?” -11:28 ooxp rc://*/ta/man/translate/figs-abstractnouns ἐξουσίᾳ & ἐξουσίαν 1 If your language does not use an abstract noun for the idea of **authority**, you can express the same idea with a verbal form such as “authorized,” as modeled by the UST, or you can express the meaning some other way. -11:29 erqp rc://*/ta/man/translate/figs-abstractnouns ἐξουσίᾳ 1 If your language does not use an abstract noun for the idea of **authority**, you can express the same idea with a verbal form such as “authorized,” as modeled by the UST, or you can express the meaning some other way. -11:29 aak2 ἕνα λόγον 1 Here, Jesus is using the term **word** in a specific sense. Alternate translation: “a question” -11:30 vpgv τὸ βάπτισμα τὸ Ἰωάννου, ἐξ οὐρανοῦ ἦν ἢ ἐξ ἀνθρώπων 1 Jesus knows that John’s authority came from God, so he is not asking the Jewish leaders for information. This is an actual question that Jesus wants the Jewish leaders to try to answer because he knows that either way they answer, they will have a problem. So his words should be translated as a question. Alternate translation: “Was it God who told John to baptize people, or did people tell him to do it?” -11:30 jj91 τὸ βάπτισμα τὸ Ἰωάννου 1 Alternate translation: “The baptism that John performed” -11:30 sh7b rc://*/ta/man/translate/figs-metonymy ἐξ οὐρανοῦ 1 In order to honor the commandment not to misuse God’s name, Jewish people often avoided saying the word “God” and used the word **heaven** to represent God. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “from God” -11:30 i5is rc://*/ta/man/translate/figs-gendernotations ἀνθρώπων 1 Here, Jesus is using the term **men** in a generic sense that includes all people. Alternate translation: “people” or “humans” -11:30 fr1b ἐξ οὐρανοῦ ἦν ἢ ἐξ ἀνθρώπων 1 Alternate translation: “was it authorized by God or by men” -11:30 mc8n rc://*/ta/man/translate/figs-yousingular ἀποκρίθητέ μοι 1 In the original language in which Mark wrote this book, the word **Answer** is a command written in the plural form. Use the most natural form in your language to give direction to a group of people. -11:31 s9vv rc://*/ta/man/translate/grammar-connect-condition-hypothetical ἐὰν εἴπωμεν, ἐξ οὐρανοῦ, ἐρεῖ, διὰ τί οὖν οὐκ ἐπιστεύσατε αὐτῷ 1 The Jewish leaders are describing a hypothetical situation. Use the natural form in your language for expressing a hypothetical situation. Alternate translation: “Suppose we say, ‘From heaven.’ Then he will ask, ‘Then for what reason did you not believe him’” -11:31 e7j4 rc://*/ta/man/translate/figs-quotesinquotes ἐὰν εἴπωμεν, ἐξ οὐρανοῦ, ἐρεῖ, διὰ τί οὖν οὐκ ἐπιστεύσατε αὐτῷ 1 If it would be helpful in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “If we say that John’s authority came from God, Jesus will ask us for what reason we did not believe him” -11:31 nu1m rc://*/ta/man/translate/figs-metonymy ἐξ οὐρανοῦ 1 See how you translated **heaven** in [11:30](../11/30.md). Alternate translation: “From God” -11:32 tczm rc://*/ta/man/translate/grammar-connect-condition-hypothetical ἀλλὰ εἴπωμεν, ἐξ ἀνθρώπων 1 Here, the Jewish leaders are describing another hypothetical situation. Use the natural form in your language for expressing a hypothetical situation. Alternate translation: “But suppose we say, ‘From men’” -11:32 aus1 rc://*/ta/man/translate/figs-explicit ἀλλὰ εἴπωμεν, ἐξ ἀνθρώπων 1 The phrase **From men** refers to the source of the baptism of John. If it would be helpful in your language, you could say that explicitly. Alternate translation: “But if we say, ‘John’s baptism was from men,’” -11:32 v2gs rc://*/ta/man/translate/figs-gendernotations ἐξ ἀνθρώπων 1 See how you translated the phrase **From men** in [11:30](../11/30.md). Alternate translation: “From people” -11:32 b5qb rc://*/ta/man/translate/figs-quotesinquotes ἀλλὰ εἴπωμεν, ἐξ ἀνθρώπων 1 If it would be helpful in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “But if we say that John’s authority came from people” -11:32 z93u rc://*/ta/man/translate/figs-ellipsis ἀλλὰ εἴπωμεν, ἐξ ἀνθρώπων? 1 The religious leaders do not finish their statement, since they all understand what would happen if they said John’s baptism was not from God. If it would be helpful in your language, you could supply these words from the context. Alternate translation: “But if we say, ‘From men,’ that would not be good” -11:32 z998 rc://*/ta/man/translate/grammar-connect-time-background ἐφοβοῦντο τὸν ὄχλον, ἅπαντες γὰρ εἶχον τὸν Ἰωάννην, ὄντως ὅτι προφήτης ἦν 1 The author of the Gospel of Mark is providing this background information to help readers understand what happens next. Use a natural way in your language for introducing background information. Alternate translation: “They said this to each other because they were afraid of the crowd, for all the people in the crowd believed that John really was a prophet” or “They did not want to say that John’s baptism was from men because they were afraid of the crowd, since all the people in the crowd believed that John truly was a prophet” -11:32 dqlt rc://*/ta/man/translate/grammar-collectivenouns ἐφοβοῦντο τὸν ὄχλον 1 The word **crowd** is a singular noun that refers to a group of people. If your language does not use singular nouns in that way, you can use a different expression. Alternate translation: “They were afraid of the group of people gathered there” or “They were afraid of the many people” -11:32 x4bo rc://*/ta/man/translate/figs-explicit ἅπαντες γὰρ εἶχον 1 Here, the word **all** refers to the people in the crowd. If it would be helpful in your language, you could say that explicitly. Alternate translation: “for everyone in the crowd held” or “for all those who were in the crowd believed” -11:33 rmbd rc://*/ta/man/translate/grammar-connect-logic-result καὶ 1 Here, Mark uses the word **And** to introduce the results of what the previous sentences described. Use a natural form in your language for introducing a reason-and-result relationship. Alternate translation: “So” -11:33 us4a rc://*/ta/man/translate/figs-ellipsis οὐκ οἴδαμεν 1 The reply **We do not know** leaves out some of the words that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the context. Alternate translation: “We do not know where the baptism of John came from” or “We do not know where John’s authority to baptize came from” -11:33 av5y rc://*/ta/man/translate/grammar-connect-logic-result οὐδὲ ἐγὼ λέγω ὑμῖν 1 With the words **Nor do I tell you**, Jesus is indicating that this is the result of what the Jewish leaders told him. Alternate translation: “Then I will not tell you” -11:33 arpm rc://*/ta/man/translate/figs-abstractnouns ἐξουσίᾳ 1 If your language does not use an abstract noun for the idea of **authority**, you can express the same idea with a verbal form such as “authorized,” as modeled by the UST, or you can express the meaning some other way. +11:24 pn9x rc://*/ta/man/translate/grammar-connect-logic-result διὰ τοῦτο 1 Here, the phrase **Because of this** introduces a result or inference based on what Jesus has just said about faith. If it would be helpful in your language, you could use a different word or phrase that introduces a result or inference. Alternate translation: “So then” or “For that reason” +11:24 p4ow λέγω ὑμῖν 1 Jesus says this to emphasize what he is about to tell his disciples. Use a natural form in your language for emphasizing the importance of a statement. Alternate translation: “I can assure you” +11:24 c61c rc://*/ta/man/translate/figs-explicitinfo πάντα ὅσα προσεύχεσθε 1 The expression **everything, as much as you pray** contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. Alternate translation: “everything that you pray” +11:24 hunm rc://*/ta/man/translate/figs-hendiadys προσεύχεσθε καὶ αἰτεῖσθε 1 The two words **pray** and **request** express a single idea. The word **pray** tells how the disciples are making their requests. If it would be more natural in your language, you could express this meaning in a different way. Alternate translation: “you request in prayer” or “you request while praying” +11:24 abke rc://*/ta/man/translate/translate-tense ἐλάβετε 1 Here Jesus uses the past tense to refer to something in the future. He does this to indicate that the disciples should **believe** so strongly that they will receive what they ask for that it is as if they had already **received** it. If it would be helpful in your language, you could use the present or future tense and indicate the certainty in other way. Alternate translation: “you will certainly receive it” or “you are certain to receive it” +11:24 tu5z ἔσται ὑμῖν 1 Alternate translation: “God will make it happen” +11:25 m7xi rc://*/ta/man/translate/figs-explicitinfo ὅταν στήκετε προσευχόμενοι 1 In Jesus’ culture, people often would **stand** when **praying** to God. Jesus assumes that his readers would be familiar with this practice. If it would be helpful in your language, you could refer to the posture that people assume in your culture when praying, or you could simply refer to praying. Alternate translation: “when you kneel in prayer” or “when you pray” +11:25 f6ex rc://*/ta/man/translate/figs-idiom τι ἔχετε κατά τινος 1 Here, the phrase **you have something against anyone** indicates that **you** have been offended or injured by **anyone**. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “you are upset with anyone” or “you have been offended by anyone” +11:25 jjs9 rc://*/ta/man/translate/grammar-connect-logic-goal ἵνα 1 The phrase **so that** introduces a purpose clause. Jesus says to **forgive** with the goal that **your Father who {is} in the heavens may also forgive you your trespasses.** Use a natural way in your language for introducing a purpose clause. Alternate translation: “in order that” +11:25 m2aw rc://*/ta/man/translate/figs-metaphor ὁ Πατὴρ ὑμῶν 1 Jesus speaks of his disciples as if God were their physical father. He means that they have a father-son relationship with God. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “your spiritual Father” or “God, who is like a Father to you,” +11:25 ttxg rc://*/ta/man/translate/figs-explicit ὁ ἐν τοῖς οὐρανοῖς 1 Here, the phrase **in the heavens** identifies the location in which God the Father is specially present and from which he rules. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “who is in the heavens” +11:25 omze rc://*/ta/man/translate/figs-abstractnouns τὰ παραπτώματα ὑμῶν 1 If your language does not use an abstract noun for the idea of **trespasses**, you could express the same idea in another way. Alternate translation: “when you trespass” +11:26 wlvn rc://*/ta/man/translate/translate-textvariants Εἰ δὲ ὑμεῖς οὐκ ἀφίετε οὐδὲ ὁ πατὴρ ὑμῶν ὁ ἐν τοῖς οὐρανοῖς ἀφήσει τὰ παραπτώματα ὑμῶν 1 See the discussion of textual issues at the end of the General Notes to this chapter to decide whether to include this verse in your translation. The notes below discuss translation issues in this verse, for those who decide to include it. +11:26 q3gu rc://*/ta/man/translate/figs-explicit οὐκ ἀφίετε 1 Here Jesus implies that they might **not forgive** other people. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “do not forgive fellow humans” or “do not forgive people who have sinned against you” +11:26 alh9 rc://*/ta/man/translate/figs-metaphor ὁ πατὴρ ὑμῶν 1 See how you translated the phrase **your Father** in the previous verse ([11:25](../11/25.md)). Alternate translation: “your spiritual Father” or “God, who is like a Father to you,” +11:26 cdvq rc://*/ta/man/translate/figs-explicit ὁ ἐν τοῖς οὐρανοῖς 1 See how you translated the phrase **in the heavens** in the previous verse ([11:25](../11/25.md)). Alternate translation: “who is in the heavens” +11:26 o02f rc://*/ta/man/translate/figs-abstractnouns τὰ παραπτώματα ὑμῶν 1 If your language does not use an abstract noun for the idea of **trespasses**, you could express the same idea in another way. Alternate translation: “you when you trespass” +11:27 m0bh rc://*/ta/man/translate/figs-go ἔρχονται -1 In contexts such as these, your language might say “go” instead of **come**. Alternate translation: “they go … go” +11:27 alh5 rc://*/ta/man/translate/figs-synecdoche ἐν τῷ ἱερῷ 1 Here Mark means that Jesus was walking in the **temple** area. He does not mean that Jesus was in the most sacred parts of the temple building. If it would be helpful in your language, you could make that idea more explicit. See you translated this word in [11:11](../11/11.md). Alternate translation: “in the temple courtyard” +11:28 se9b rc://*/ta/man/translate/figs-parallelism ἐν ποίᾳ ἐξουσίᾳ ταῦτα ποιεῖς? ἢ, τίς σοι ἔδωκεν τὴν ἐξουσίαν ταύτην, ἵνα ταῦτα ποιῇς 1 The question **By what authority do you do these things** and the question **who gave you this authority, so that you might do these things** could: (1) be two separate questions, the first asking about the nature of the authority and the second about who gave it to Jesus. Alternate translation: “By what kind of authority do you do these things, or who is the one who gave you this authority, so that you might do these things” (2) both have the same meaning and be asked together to strongly question Jesus’ authority. If you choose this option, and if it would be helpful in your language, you could combine these two questions into one question. Alternate translation: “Who was it who gave you the authority to do these things?” +11:28 ooxp rc://*/ta/man/translate/figs-abstractnouns ἐν ποίᾳ ἐξουσίᾳ ταῦτα ποιεῖς? ἢ, τίς σοι ἔδωκεν τὴν ἐξουσίαν ταύτην 1 If your language does not use an abstract noun for the idea of authority, you could express the same idea in another way. Alternate translation: “How are you empowered to do these things, and who empowered you in this way”\n +11:28 h8gl rc://*/ta/man/translate/figs-yousingular ποιεῖς & σοι & ποιῇς 1 Because the Jewish leaders are speaking to Jesus, the word **you** throughout this verse is singular. +11:28 uggx rc://*/ta/man/translate/figs-explicit ταῦτα ποιεῖς & ταῦτα ποιῇς 1 In both places, the phrase **these things** refers to what Jesus has done since he arrived in Jerusalem, including driving people out of the temple, healing people, and teaching. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “do you teach, heal, and drive people out of the temple … you teach, heal, and drive people out of the temple” +11:28 fs6l rc://*/ta/man/translate/grammar-connect-words-phrases ἢ 1 Here, the word **or** introduces another similar question. If it would be helpful in your language, you could use a word or phrase that introduces a related question, or you could leave **or** untranslated. Alternate translation: “and” or “or again,” +11:29 w96w rc://*/ta/man/translate/grammar-connect-logic-contrast δὲ 1 Here, the word **But** introduces what Jesus said in contrast to what the Jewish leaders asked him. If it would be helpful in your language, you could use a word or phrase that introduces this kind of contrast, or you could leave **But** untranslated. Alternate translation: “However,” +11:29 aak2 rc://*/ta/man/translate/figs-metonymy ἕνα λόγον 1 Jesus is using the term **word** to refer to what he will ask. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “one thing” +11:29 jyq0 rc://*/ta/man/translate/figs-explicit καὶ ἀποκρίθητέ μοι, καὶ ἐρῶ ὑμῖν 1 Here Jesus implies that he will only **tell** them **by what authority** he acts if they **answer** him. If it would be helpful in your language, you could express the idea in conditional form or in some other way that makes this relationship clear. Alternate translation: “and if you answer me, then I will tell you” or “and as long as you answer me, I will tell you” +11:29 erqp rc://*/ta/man/translate/figs-abstractnouns ἐν ποίᾳ ἐξουσίᾳ ταῦτα ποιῶ 1 If your language does not use an abstract noun for the idea of authority, you could express the same idea in another way. See how you expressed the idea in [11:28](../11/28.md). Alternate translation: “how I am empowered to do these things” +11:29 ywus rc://*/ta/man/translate/figs-explicit ταῦτα ποιῶ 1 Here, the phrase **these things** refers to what Jesus has done since he arrived in Jerusalem, including driving people out of the temple, healing people, and teaching. See how you translated the similar phrase in [11:28](../11/28.md). Alternate translation: “I teach, heal, and drive people out of the temple” +11:30 jj91 rc://*/ta/man/translate/figs-abstractnouns τὸ βάπτισμα τὸ Ἰωάννου & ἦν 1 If your language does not use an abstract noun for the idea of **baptism**, you could express the same idea in another way. Alternate translation: “When John baptized people, was it” +11:30 vpgv rc://*/ta/man/translate/figs-possession τὸ βάπτισμα τὸ Ἰωάννου 1 Here, Jesus is using the possessive form to describe a kind of **baptism** that was performed by **John**. If this is not clear in your language, you could express the idea in another way. Alternate translation: “the baptism that John performed” +11:30 sh7b rc://*/ta/man/translate/figs-metonymy ἐξ οὐρανοῦ 1 Here, **heaven** represents God because it is where he dwells. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “from God” +11:30 i5is rc://*/ta/man/translate/figs-gendernotations ἀνθρώπων 1 Although the term **men** is masculine, Jesus is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “humans” +11:30 fr1b rc://*/ta/man/translate/figs-explicit ἐξ οὐρανοῦ & ἢ ἐξ ἀνθρώπων 1 Here Jesus is asking about where John’s authority came from. He indicates that it could be from God in **heaven** or from **men** on earth. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “authorized by God from heaven or by men on earth” +11:31 ycxm rc://*/ta/man/translate/figs-explicit πρὸς ἑαυτοὺς 1 Here, the phrase **with each other** could mean: (1) that the Jewish leaders **were reasoning** with one another. Alternate translation: “with one another” (2) that the Jewish leaders were thinking this without saying it. Alternate translation: “within themselves” +11:31 pm87 rc://*/ta/man/translate/writing-quotations λέγοντες 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “and they said” +11:31 e7j4 rc://*/ta/man/translate/figs-quotesinquotes ἐὰν εἴπωμεν, ἐξ οὐρανοῦ, ἐρεῖ, διὰ τί οὖν οὐκ ἐπιστεύσατε αὐτῷ 1 If it would be clearer in your language, you could translate this so that there are not quotations within a quotation. Alternate translation: “If we say that it was from heaven, then he will ask us for what reason we did not believe him.” +11:31 s9vv rc://*/ta/man/translate/grammar-connect-condition-hypothetical ἐὰν εἴπωμεν, ἐξ οὐρανοῦ, ἐρεῖ, διὰ τί οὖν οὐκ ἐπιστεύσατε αὐτῷ 1 Here the Jewish leaders use an imaginary situation to help them decide how to answer the question. Use a natural method in your language for introducing an imaginary situation. Alternate translation: “Imagine that we say, ‘From heaven.’ In that case, he will say to us, ‘For what reason then did you not believe him?’” +11:31 xrmk rc://*/ta/man/translate/figs-ellipsis ἐξ οὐρανοῦ 1 The Jewish leaders are leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from the context if it would be clearer in your language. Alternate translation: “John’s baptism was from heaven” or “It was from heaven” +11:31 nu1m rc://*/ta/man/translate/figs-metonymy ἐξ οὐρανοῦ 1 See how you translated the similar phrase in [11:30](../11/30.md). Alternate translation: “From God” +11:31 cx93 rc://*/ta/man/translate/figs-rquestion διὰ τί οὖν οὐκ ἐπιστεύσατε αὐτῷ? 1 The Jewish leaders expect that Jesus would use the question form to rebuke them. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “Then you should have believed him.” or “You certainly should have believed him, then!” +11:32 tdgh ἀλλὰ εἴπωμεν, ἐξ ἀνθρώπων? 1 Here the Jewish leaders could be: (1) asking a rhetorical question. Alternate translation: “But can we really say, ‘From men’?” (2) using a conditional form that implies the result. Alternate translation: “But if we say, ‘From men.’” +11:32 tczm rc://*/ta/man/translate/figs-rquestion ἀλλὰ εἴπωμεν, ἐξ ἀνθρώπων 1 The Jewish leaders are using the question form to indicate that they think it is a bad idea to give the answer **From men**. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “But it is not possible for us to say, ‘From men.’” or “But we cannot say, ‘From men’!” +11:32 mnoz rc://*/ta/man/translate/figs-quotesinquotes εἴπωμεν, ἐξ ἀνθρώπων? 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “should we say that it was from men” +11:32 aus1 rc://*/ta/man/translate/figs-ellipsis ἐξ ἀνθρώπων 1 The Jewish leaders are leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from the context if it would be clearer in your language. Alternate translation: “John’s baptism was from men” or “It was from men” +11:32 v2gs rc://*/ta/man/translate/figs-gendernotations ἐξ ἀνθρώπων 1 See how you translated the similar phrase in [11:30](../11/30.md). Alternate translation: “From humans” +11:32 z998 rc://*/ta/man/translate/grammar-connect-time-background ἐφοβοῦντο τὸν ὄχλον, ἅπαντες γὰρ εἶχον τὸν Ἰωάννην, ὄντως ὅτι προφήτης ἦν 1 Mark provides this background information to help readers understand why the Jewish leaders said what they did. Use a natural way in your language for introducing background information. Alternate translation: “They said this to each other because they were afraid of the crowd, for they all held that John really had been a prophet” or “They did not want to say that John’s baptism was from men, because all the crowd held that John really was a prophet, and they were afraid of the crowd” +11:32 pong rc://*/ta/man/translate/grammar-connect-logic-result ἐφοβοῦντο τὸν ὄχλον, ἅπαντες γὰρ εἶχον τὸν Ἰωάννην, ὄντως ὅτι προφήτης ἦν 1 If it would be more natural in your language, you could reverse the order of these clauses, since the second clause gives the reason for the result that the first clause describes. Alternate translation: “The crowd held that John really was a prophet, so they were afraid of them all” +11:32 dqlt rc://*/ta/man/translate/figs-explicit τὸν ὄχλον 1 Here Mark implies that the Jewish leaders feared what the crowd would do if they answered in this way. The crowd might have rioted or attacked them. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “of what the crowd would do” or “that the crowd might riot” +11:32 x4bo rc://*/ta/man/translate/figs-explicit ἅπαντες & εἶχον 1 Here, the word **all** refers to the people in the crowd. If it would be helpful in your language, you could say that explicitly. Alternate translation: “for everyone in the crowd held” or “for all those who were in the crowd held” +11:32 k4hi rc://*/ta/man/translate/figs-hyperbole ἅπαντες & εἶχον 1 Mark say **all** here as an overstatement for emphasis. If it would be helpful in your language, you could use a different way to express the emphasis. Alternate translation: “most of them held” +11:33 rmbd rc://*/ta/man/translate/grammar-connect-words-phrases καὶ 1 Here, the word **And** introduces what the chief priests and scribes did as a result of what they said to each other. If it would be helpful in your language, you could use a word or phrase that introduces the result of an action. Alternate translation: “Therefore,” or “So then,” +11:33 us4a rc://*/ta/man/translate/figs-ellipsis οὐκ οἴδαμεν 1 The Jewish leaders are leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from the context if it would be clearer in your language. Alternate translation: “We do not know where the baptism of John was from” +11:33 av5y rc://*/ta/man/translate/grammar-connect-logic-result οὐδὲ ἐγὼ λέγω ὑμῖν 1 With the words **Nor do I tell you**, Jesus is indicating that this is the result of what the Jewish leaders told him. If it would be helpful in your language, you could include a word or phrase that introduces a result. Alternate translation: “Then I will not tell you” or “Well then, neither do I tell you” +11:33 arpm rc://*/ta/man/translate/figs-abstractnouns ἐν ποίᾳ ἐξουσίᾳ ταῦτα ποιῶ 1 If your language does not use an abstract noun for the idea of **authority**, you could express the same idea in another way. See how you expressed the idea in [11:28](../11/28.md). Alternate tranation: “how I am empowered to do these things” +11:33 vox9 rc://*/ta/man/translate/figs-explicit ταῦτα ποιῶ 1 Here, the phrase **these things** refers to what Jesus has done since he arrived in Jerusalem, including driving people out of the temple, healing people, and teaching. See how you translated the similar phrase in [11:28](../11/28.md). Alternate translation: “I teach, heal, and drive people out of the temple” 12:intro ne55 0 # Mark 12 General Notes\n\n## Structure and Formatting\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in 12:10–11, 36, which are words from the Old Testament.\n\n## Important Figures of Speech in this Chapter\n\n### Hypothetical situations\n\nHypothetical situations are situations that have not actually happened. People describe these situations so their listeners can imagine them happening and learn lessons from them. (See: [[rc://*/ta/man/translate/grammar-connect-condition-hypothetical]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### The son of David as Lord\n\nA paradox is a statement that describes two things that seem as if they cannot both be true at the same time, but which actually are both true. In this chapter, Jesus quotes a Psalm that records David calling his son “Lord,” that is, “master.” However, to the Jews, ancestors were greater than their descendants, so a father would not call his son “master.” In this passage, Mark 12:35–37, Jesus is trying to help his hearers understand that the Messiah will be divine, and that he himself is the Messiah. So, David is speaking to his son, that is, his descendant, as the Messiah, and it is appropriate for him to address him as his “Lord.” 12:1 w2hb rc://*/ta/man/translate/figs-parables καὶ ἤρξατο αὐτοῖς ἐν παραβολαῖς λαλεῖν 1 # Connecting Statement:\n\nTo help the people understand what the Jewish leaders were doing by rejecting him and John the Baptist, Jesus tells a brief story that provides an illustration. If it would be helpful in your language, you could say that explicitly. Alternate translation: “Jesus told the people stories to help them understand better. He began” 12:1 qa93 rc://*/ta/man/translate/writing-participants ἀμπελῶνα ἄνθρωπος ἐφύτευσεν 1 Jesus uses the phrase **A man planted a vineyard** to introduce the main character in the story. Use a natural form in your language for introducing the main character in a story. Alternate translation: “There once was a man who planted a vineyard” From 4f929a877c12e82d6125a2a038e9b182b7e7ebbb Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Tue, 12 Sep 2023 21:51:15 +0000 Subject: [PATCH 109/127] Merge justplainjane47-tc-create-1 into master by justplainjane47 (#3516) --- tn_TIT.tsv | 62 +++++++++++++++++++++++++++--------------------------- 1 file changed, 31 insertions(+), 31 deletions(-) diff --git a/tn_TIT.tsv b/tn_TIT.tsv index 1459dbce9d..7e60265394 100644 --- a/tn_TIT.tsv +++ b/tn_TIT.tsv @@ -7,7 +7,7 @@ front:intro m2jl 0 # Introduction to Titus\n\n## Part 1: General Introduction 1:1 fyf8 rc://*/ta/man/translate/figs-abstractnouns τῆς κατ’ εὐσέβειαν 1 Here, **godliness** is an abstract noun that refers to living in a way that pleases God. Alternate translation: “that is suitable for honoring God” 1:2 xyz9 rc://*/ta/man/translate/grammar-connect-words-phrases ἐπ’ ἐλπίδι ζωῆς αἰωνίου 1 Here **hope** could be connected to: (1) **godliness**, meaning that if we live to please God, we will have hope of eternal life. Alternate translation: “which gives us the certain hope of everlasting life” or (2) **knowledge of the truth**, meaning that this hope of eternal life is part of the truth, and that knowing the truth gives hope of eternal life. Alternate translation: “and that teaches us to expect eternal life” 1:2 u0gk rc://*/ta/man/translate/figs-abstractnouns ἐπ’ ἐλπίδι ζωῆς αἰωνίου 1 If your language does not use an abstract noun for the idea of **hope**, you could express the same idea in another way. Alternate translation: “which leads us to confidently expect eternal life” -1:2 vyuu rc://*/ta/man/translate/figs-doublenegatives ὁ ἀψευδὴς Θεὸς 1 If it would be clearer in your language, you could use a positive expression here instead of this double negative. Alternate translation: “God who is completely trustworthy” +1:2 vyuu rc://*/ta/man/translate/figs-doublenegatives ὁ ἀψευδὴς Θεὸς 1 If it would be clearer in your language, you could use a positive expression here instead of this double negative. Alternate translation: “the God who is completely trustworthy” 1:2 r2gj πρὸ χρόνων αἰωνίων 1 Alternate translation: “before time began” 1:3 b22h καιροῖς ἰδίοις 1 Alternate translation: “at the proper time” 1:3 swi9 rc://*/ta/man/translate/figs-metaphor ἐφανέρωσεν & τὸν λόγον αὐτοῦ 1 Paul speaks of God’s word as if it were an object that could be visibly shown to people. Alternate translation: “he caused me to understand his message” @@ -42,12 +42,12 @@ front:intro m2jl 0 # Introduction to Titus\n\n## Part 1: General Introduction 1:9 pzi1 rc://*/ta/man/translate/figs-metaphor τῇ διδασκαλίᾳ τῇ ὑγιαινούσῃ 1 The word translated here as **sound** normally refers to being physically healthy. Paul is speaking of this **teaching** as if it were a living thing that could be healthy or sick. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “correct teaching” 1:10 w9kk rc://*/ta/man/translate/figs-metaphor ματαιολόγοι 1 Here, **empty** is a metaphor for useless, and **empty talkers** are people who say useless or foolish things. Alternate translation: “people who say useless things” 1:10 ga6n rc://*/ta/man/translate/translate-unknown φρεναπάται 1 The word **deceivers** describes people who are actively trying to convince people to believe in something other than the true gospel that Paul preaches. Alternate translation: “people who convince others to believe things that are not true” -1:10 abcd rc://*/ta/man/translate/figs-hendiadys ματαιολόγοι, καὶ φρεναπάται 1 Both **empty talkers** and **deceivers** refer to the same people who are also **rebellious**. These people taught false, worthless things and wanted other people to believe them. Alternate translation: “people who say wrong things so that others will believe things that are not true” +1:10 abcd rc://*/ta/man/translate/figs-hendiadys ματαιολόγοι, καὶ φρεναπάται 1 Both **empty talkers** and **deceivers** refer to the same people, those who are also **rebellious**. Those people taught false, worthless things and wanted other people to believe them. Alternate translation: “people who say wrong things so that others will believe things that are not true” 1:10 pu74 rc://*/ta/man/translate/figs-metonymy οἱ ἐκ τῆς περιτομῆς 1 Here, **circumcision** represents the Jewish believers who taught that men must be circumcised in order to please God. This teaching is false. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the ones who teach that men must be circumcised in order to please God” 1:11 f4iy rc://*/ta/man/translate/figs-explicit οὓς δεῖ ἐπιστομίζειν 1 The implication is that these people must be stopped from teaching. You could include this information if that would be helpful to your readers. Alternate translation: “You must prevent them from spreading their false teachings” or “Someone must stop them from deceiving others by their words” 1:11 aqi5 rc://*/ta/man/translate/figs-explicit ὅλους οἴκους ἀνατρέπουσιν 1 The issue was that they were leading families away from the truth and destroying their faith. You could include this information if that would be helpful to your readers. Alternate translation: “are ruining the faith of entire families” 1:11 at7c rc://*/ta/man/translate/figs-explicit αἰσχροῦ κέρδους χάριν 1 Here Paul refers to **profit** as **shameful**, meaning that the activity of accepting money for teaching wrong things brings shame on the teacher. Consider how to express this in your language. Alternate translation: “and increasing their shame by taking money for it” -1:12 tr1j τις ἐξ αὐτῶν, ἴδιος αὐτῶν προφήτης 1 Alternate translation: “A Cretan that they themselves consider to be a prophet” +1:12 tr1j τις ἐξ αὐτῶν, ἴδιος αὐτῶν προφήτης 1 Alternate translation: “A Cretan, one that they themselves consider to be a prophet” 1:12 y3zb rc://*/ta/man/translate/figs-hyperbole Κρῆτες ἀεὶ ψεῦσται 1 The word **always** here is an overstatement for emphasis. If it would be helpful in your language, you could use a different way to express the emphasis. Alternate translation: “Cretans have a reputation to be liars” or “Cretans tend to be liars” 1:12 h3jb rc://*/ta/man/translate/figs-metaphor κακὰ θηρία 1 This metaphor is speaking of **Cretans** as if they were **evil beasts**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “as dangerous as wild animals” 1:12 xyz1 rc://*/ta/man/translate/figs-synecdoche γαστέρες ἀργαί 1 Here the part of the body that stores food is used to represent the person who eats all the time. If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: “lazy gluttons” or “lazy people who just want to eat” @@ -63,9 +63,9 @@ front:intro m2jl 0 # Introduction to Titus\n\n## Part 1: General Introduction 1:15 nx42 τοῖς καθαροῖς 1 Alternate translation: “to those who are acceptable to God” 1:15 abcn rc://*/ta/man/translate/grammar-connect-logic-contrast δὲ 1 The connecting word **But** introduces a contrast between people who are pure and people who are corrupt and unbelieving. Indicate this contrast in a way that is natural in your language. Alternate translation: “However,” 1:15 n3wk rc://*/ta/man/translate/figs-metaphor τοῖς δὲ μεμιαμμένοις καὶ ἀπίστοις, οὐδὲν καθαρόν 1 Paul speaks of sinners as if they were physically corrupted or dirty. Alternate translation: “But if people are morally defiled and do not believe, they cannot do anything pure” or “But when people are full of sin and unbelief, nothing that they do is acceptable to God” -1:16 abco rc://*/ta/man/translate/grammar-connect-logic-contrast δὲ 1 The connecting word **but** introduces a contrast between what these corrupt people say (they know God) and what their actions show (they do not know God). Indicate this contrast in a way that is natural in your language. Alternate translation: “nevertheless” +1:16 abco rc://*/ta/man/translate/grammar-connect-logic-contrast δὲ 1 The connecting word **but** introduces a contrast between what these corrupt people say (that they know God) and what their actions show (that they do not know God). Indicate this contrast in a way that is natural in your language. Alternate translation: “nevertheless,” 1:16 i3l2 τοῖς & ἔργοις ἀρνοῦνται 1 Alternate translation: “how they live proves that they do not know him” -2:intro h3il 0 # Titus 2 General Notes\n\nPaul continues giving Titus reasons to preach God’s word, and explains how the older men, older women, young men, and slaves or servants should live as believers.\n\n## Special concepts in this chapter\n\n### Gender roles\n\nScholars are divided over how to understand this passage in its historical and cultural context. Some scholars believe men and women are perfectly equal in all things. Other scholars believe God created men and women to serve in distinctly different roles in marriage and the church. Translators should be careful not to let how they understand this issue affect how they translate this passage.\n\n### Slavery\n\nPaul does not write in this chapter about whether slavery is good or bad. Paul teaches slaves to faithfully serve their masters. He teaches all believers to be godly and live rightly in every situation. +2:intro h3il 0 # Titus 2 General Notes\n\nPaul continues giving Titus reasons to preach God’s word, and explains how the older men, older women, young men, and slaves or servants should live as believers.\n\n## Special Concepts in this Chapter\n\n### Gender roles\n\nScholars are divided over how to understand this passage in its historical and cultural context. Some scholars believe men and women are completely equal in all things. Other scholars believe God created men and women to serve in distinctly different roles in marriage and the church. Translators should be careful not to let their understanding of this issue affect how they translate this passage.\n\n### Slavery\n\nPaul does not write in this chapter about whether slavery is good or bad; Paul teaches slaves to faithfully serve their masters. He teaches all believers to be godly and live rightly in every situation. 2:1 tpi2 rc://*/ta/man/translate/figs-explicit σὺ δὲ 1 Here, **you** is singular and refers to Titus. If it is helpful, you could include the name “Titus” here, as in the UST. 2:1 ph2j rc://*/ta/man/translate/figs-metaphor τῇ ὑγιαινούσῃ διδασκαλίᾳ 1 See the note about **sound teaching** on [Titus 1:9](../01/09/pzi1). Alternate translation: “with right doctrine” or “with correct teachings” 2:2 xyz3 rc://*/ta/man/translate/figs-ellipsis πρεσβύτας & εἶναι 1 A verb is lacking here that in many languages a sentence would need in order to be complete. If it would be clearer in your language, you could supply a verb here, drawing from the idea of “speak” in the previous verse, such as “teach” or “exhort.” Alternate translation: “Teach older men to be” @@ -74,12 +74,12 @@ front:intro m2jl 0 # Introduction to Titus\n\n## Part 1: General Introduction 2:2 y3j2 σώφρονας 1 Alternate translation: “in control of their desires” 2:2 abc1 rc://*/ta/man/translate/figs-metaphor ὑγιαίνοντας τῇ πίστει τῇ ἀγάπῃ, τῇ ὑπομονῇ 1 Here the word **sound** means to be firm and unwavering. It applies to **faith**, **love**, and **perseverance**. See the note about **sound** on [Titus 1:9](../01/09/pzi1) and the note about **sound in faith** on [Titus 1:13](../01/13/je3r). Alternate translation: “unwavering in faith, in loving others, and in continuing to persevere” 2:2 m14y rc://*/ta/man/translate/figs-abstractnouns ὑγιαίνοντας τῇ πίστει 1 You can state the abstract noun **faith** as a verb if that is clearer in your language. Alternate translation: “to firmly believe the true teachings about God” -2:2 z14y rc://*/ta/man/translate/figs-abstractnouns τῇ ἀγάπῃ 1 You can state the abstract noun **love** as a verb if that is more clear in your language. Alternate translation: “to love others well” +2:2 z14y rc://*/ta/man/translate/figs-abstractnouns τῇ ἀγάπῃ 1 You can state the abstract noun **love** as a verb if that is more clear in your language. Alternate translation: “in loving others well” 2:2 a14y rc://*/ta/man/translate/figs-abstractnouns τῇ ὑπομονῇ 1 You can state the abstract noun **perseverance** as a verb if that is more clear in your language. Alternate translation: “and to continually serve God in all circumstances” -2:3 gl8e rc://*/ta/man/translate/figs-ellipsis πρεσβύτιδας ὡσαύτως 1 Some verbs are lacking here that in many languages a sentence would need in order to be complete. If it would be clearer in your language, you could continue the verbal ideas from the previous two verses and apply them here, as well, such as “teach … to be” or “exhort … to be.” Alternate translation: “In the same way, teach older women to be” or “Also teach older women to be” +2:3 gl8e rc://*/ta/man/translate/figs-ellipsis πρεσβύτιδας ὡσαύτως 1 Some verbs are lacking here that in many languages a sentence would need in order to be complete. If it would be clearer in your language, you could continue the verbal ideas from the previous two verses and apply them here, as well, such as “Teach older women to be” or “Exhort older women to be.” Alternate translation, removing the comma: “In the same way, teach older women to be” or “Also teach older women to be” 2:3 g9re rc://*/ta/man/translate/figs-metaphor οἴνῳ πολλῷ δεδουλωμένας 1 People who cannot control themselves and drink too much wine are spoken of here as if they were a slave to the wine. Alternate translation: “controlled by their desire for wine” 2:3 xyz4 rc://*/ta/man/translate/figs-activepassive οἴνῳ πολλῷ δεδουλωμένας 1 If your language does not use this passive form, you can state this in active form. Alternate translation: “drinking too much wine” -2:3 abc4 rc://*/ta/man/translate/grammar-connect-logic-contrast καλοδιδασκάλους 1 If it is helpful in your language, you can indicate the contrast between this good quality and the two preceding bad qualities. Alternate translation: “but rather teachers of what is good” +2:3 abc4 rc://*/ta/man/translate/grammar-connect-logic-contrast καλοδιδασκάλους 1 If it is helpful in your language, you can indicate the contrast between this good quality and the two preceding bad qualities. Alternate translation: “but rather, teachers of what is good” 2:4 unh9 rc://*/ta/man/translate/grammar-connect-logic-goal ἵνα 1 Here, **so that** marks training **the younger women** as the goal or purpose of being “teachers of what is good” in verse 3. Of course, living in a good way, as verse 3 describes, helps the older women to be teachers of what is good. Use a connector in your language that makes it clear that what follows is the purpose. 2:4 abc5 φιλάνδρους 1 Alternate translation: “lovers of their own husbands” 2:4 abca φιλοτέκνους 1 Alternate translation: “and lovers of their own children” @@ -91,13 +91,13 @@ front:intro m2jl 0 # Introduction to Titus\n\n## Part 1: General Introduction 2:7 tn76 περὶ πάντα 1 It is possible that this phrase is part of the previous sentence instead of this one. If the Bible used in your area uses this phrase to end the previous sentence, you may choose to do the same. 2:7 x73u σεαυτὸν παρεχόμενος 1 Alternate translation: “show yourself to be” or “you yourself must serve as” 2:7 ym6x τύπον καλῶν ἔργων 1 Alternate translation: “as an example of one who does right and proper things” -2:7 blcl rc://*/ta/man/translate/figs-ellipsis ἐν τῇ διδασκαλίᾳ ἀφθορίαν, σεμνότητα 1 Paul is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “In your teaching, present yourself with incorruption, dignity” -2:7 cp3t rc://*/ta/man/translate/figs-abstractnouns ἐν τῇ διδασκαλίᾳ ἀφθορίαν, σεμνότητα 1 If your language does not use abstract nouns for the ideas of **incorruption** and **dignity**, you could express the same ideas in another way. Alternate translation: “In your teaching, be uncorrupted, dignified” or “In your teaching, be honest and serious” +2:7 blcl rc://*/ta/man/translate/figs-ellipsis ἐν τῇ διδασκαλίᾳ ἀφθορίαν, σεμνότητα 1 Paul is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “In the teaching, present yourself with incorruption and dignity” +2:7 cp3t rc://*/ta/man/translate/figs-abstractnouns ἐν τῇ διδασκαλίᾳ ἀφθορίαν, σεμνότητα 1 If your language does not use abstract nouns for the ideas of **incorruption** and **dignity**, you could express the same ideas in another way. Alternate translation: “In the teaching, be uncorrupted, dignified” or “In the teaching, be honest, serious” 2:7 gy0b rc://*/ta/man/translate/figs-doublenegatives ἀφθορίαν 1 If it would be clearer in your language, you could use a positive expression to translate this double negative word that consists of the negative prefix **in-** and the negative word **corruption**. Alternate translation: “honesty” or “integrity” 2:8 xy14 rc://*/ta/man/translate/figs-metaphor ὑγιῆ 1 Here the word **sound** applies to Titus's **message** and means “accurate” or “correct,” as it does in [Titus 1:9](../01/09) and [2:1](../02/01) where it also applies to teaching. Alternate translation: “correct” or “true” -2:8 qe1k rc://*/ta/man/translate/grammar-connect-logic-goal ἵνα 1 Here, **so that** indicates that what follows is a purpose of what came before. Having a sound message will make any opponent ashamed of opposing such a message. Use a connector in your language that makes it clear that what follows is a purpose of what came before. Alternate translation: “in that way” +2:8 qe1k rc://*/ta/man/translate/grammar-connect-logic-goal ἵνα 1 Here, **so that** indicates that what follows is a purpose of what came before. Having a sound message will make any opponent ashamed of opposing such a message. Use a connector in your language that makes it clear that what follows is a purpose of what came before. Alternate translation: “for in that way” or "in such a way that" 2:8 xt6v rc://*/ta/man/translate/figs-hypo ἵνα ὁ ἐξ ἐναντίας ἐντραπῇ 1 This presents a hypothetical situation in which someone opposes Titus and then becomes ashamed for having done so. Alternate translation: “so that if anyone opposes you, he may be ashamed” or “so that when people oppose you, they may be ashamed” -2:8 xy15 rc://*/ta/man/translate/figs-exclusive ἡμῶν 1 Here, **us** includes Paul, Titus, and all believers. +2:8 xy15 rc://*/ta/man/translate/figs-exclusive ἡμῶν 1 Here the pronoun **us** includes Paul, Titus, and all believers. 2:9 xyz5 rc://*/ta/man/translate/figs-ellipsis δούλους ἰδίοις δεσπόταις ὑποτάσσεσθαι 1 As in 2:2 and 2:3, Paul is leaving out a word that in many languages a sentence would need in order to be complete. If it would be clearer in your language, you could apply the verbal idea from verse 6 to here, which is “urge” or “exhort.” Alternate translation: “Exhort slaves to be subject to their own masters” or “Exhort slaves to obey their own masters” 2:9 if6v ἐν πᾶσιν 1 Alternate translation: “in every situation” or “always” 2:9 id15 rc://*/ta/man/translate/figs-explicit εὐαρέστους εἶναι 1 The implication is that the slaves are to be pleasing to their masters. You could include this information if that would be helpful to your readers. Alternate translation: “to please their masters” or “to satisfy their masters” @@ -107,27 +107,27 @@ front:intro m2jl 0 # Introduction to Titus\n\n## Part 1: General Introduction 2:10 s1ni rc://*/ta/man/translate/grammar-connect-logic-goal ἵνα 1 Here, **so that** marks bringing **credit to the teaching that is about God** as a goal or purpose of slaves demonstrating **all good faith** with their masters. Use a connector in your language that makes it clear that this is a purpose. 2:10 h2n6 ἐν πᾶσιν 1 Alternate translation: “in everything that they do” 2:10 f8jy τὴν διδασκαλίαν τὴν τοῦ Σωτῆρος ἡμῶν, Θεοῦ, κοσμῶσιν 1 Alternate translation: “they may make the teaching about God our Savior attractive” or “they may cause people to understand that the teaching about God our Savior is good” -2:10 xy16 rc://*/ta/man/translate/figs-exclusive ἡμῶν 1 Here, **our** is inclusive of Paul, Titus, and all believers. +2:10 xy16 rc://*/ta/man/translate/figs-exclusive ἡμῶν 1 Here the pronoun **our** includes Paul, Titus, and all believers. 2:11 tlbm rc://*/ta/man/translate/grammar-connect-logic-result γὰρ 1 The word translated as **For** indicates that what follows is a reason for what came before. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation: “They should do this because” 2:11 gp2z rc://*/ta/man/translate/figs-personification ἐπεφάνη & ἡ χάρις τοῦ Θεοῦ 1 Paul speaks of **the grace of God** as if it were a person who has arrived. See the UST for other ways to express this. Alternate translation: “God is now offering his grace” 2:11 czny rc://*/ta/man/translate/figs-abstractnouns ἐπεφάνη γὰρ ἡ χάρις τοῦ Θεοῦ 1 If your language does not use an abstract noun for the idea of **grace**, you could express the same idea in another way. Alternate translation: “For God has been extremely kind” 2:11 n08x rc://*/ta/man/translate/figs-personification σωτήριος πᾶσιν ἀνθρώποις 1 Here the word **salvific** describes God's **grace**, meaning that it is like a person who has the characteristic of saving people. Alternate translation: “able to save all men” or “working to save all men” or “bringing salvation for all men” 2:11 r94i rc://*/ta/man/translate/figs-gendernotations πᾶσιν ἀνθρώποις 1 Although the term **men** is masculine, Paul is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “for all people” 2:12 qy8k rc://*/ta/man/translate/figs-personification παιδεύουσα ἡμᾶς 1 Paul speaks of the grace of God (2:11) as if it were a person who trains other people how to live holy lives. Alternate translation: “by which God trains us” -2:12 abce rc://*/ta/man/translate/figs-exclusive ἡμᾶς 1 Here, **us** includes Paul, Titus, and all believers. +2:12 abce rc://*/ta/man/translate/figs-exclusive ἡμᾶς 1 Here the pronoun **us** includes Paul, Titus, and all believers. 2:12 lxb3 rc://*/ta/man/translate/figs-abstractnouns τὴν ἀσέβειαν 1 If your language does not use an abstract noun for the idea of **godlessness**, you could express the same idea in another way. Alternate translation: “things that dishonor God” -2:12 n3k5 rc://*/ta/man/translate/figs-abstractnouns τὰς κοσμικὰς ἐπιθυμίας 1 If your language does not use an abstract noun for the idea of **passions**, you could express the same idea in another way. Alternate translation: “living for the things of this world” or “persuing sinful pleasures” +2:12 n3k5 rc://*/ta/man/translate/figs-abstractnouns τὰς κοσμικὰς ἐπιθυμίας 1 If your language does not use an abstract noun for the idea of **passions**, you could express the same idea in another way. Alternate translation: “living for the things of this world” or “pursuing sinful pleasures” 2:12 xy19 ἀσέβειαν & εὐσεβῶς 1 Alternate translation: “God-dishonoring behavior … God-honoring way” 2:12 fk8j ἐν τῷ νῦν αἰῶνι 1 Alternate translation: “while we live in this world” or “during this time” 2:13 rz93 προσδεχόμενοι 1 Alternate translation: “while we wait to welcome” -2:13 xyz6 rc://*/ta/man/translate/figs-hendiadys τὴν μακαρίαν ἐλπίδα, καὶ ἐπιφάνειαν τῆς δόξης 1 These two phrases connected with **and** express a single event. The words **blessed hope** describes how Paul feels about the **appearing** of Jesus. If it would be helpful in your language, you could express this meaning with an equivalent phrase that does not use **and**. Alternate translation: “the blessing for which we hope, which is the appearing of the glory” or “what we are longing for, the blessed and glorious appearing” +2:13 xyz6 rc://*/ta/man/translate/figs-hendiadys τὴν μακαρίαν ἐλπίδα, καὶ ἐπιφάνειαν τῆς δόξης 1 Connected with **and**, these two phrases express a single event. The words **blessed hope** describe how Paul feels about the **appearing** of Jesus. If it would be helpful in your language, you could express this meaning with an equivalent phrase that does not use **and**. Alternate translation: “the blessing for which we hope, which is the appearing of the glory” or “what we are longing for, the blessed and glorious appearing” 2:13 tpx8 rc://*/ta/man/translate/figs-abstractnouns τὴν μακαρίαν ἐλπίδα, καὶ ἐπιφάνειαν τῆς δόξης 1 If your language does not use abstract nouns for the ideas of **hope** and **glory**, you could express the same ideas in other ways. Alternate translation: “what we are longing for, the blessed and glorious appearing” -2:13 pss7 rc://*/ta/man/translate/figs-metonymy καὶ ἐπιφάνειαν τῆς δόξης τοῦ μεγάλου Θεοῦ καὶ Σωτῆρος ἡμῶν, Ἰησοῦ Χριστοῦ 1 Here, **glory** represents Jesus himself who will appear gloriously. Alternate translation: “that is the glorious appearance of our great God and Savior Jesus Christ” +2:13 pss7 rc://*/ta/man/translate/figs-metonymy καὶ ἐπιφάνειαν τῆς δόξης τοῦ μεγάλου Θεοῦ καὶ Σωτῆρος ἡμῶν, Ἰησοῦ Χριστοῦ 1 Here, **glory** represents Jesus himself, who will appear gloriously. Alternate translation: “that is the glorious appearance of our great God and Savior Jesus Christ” 2:13 xyz7 rc://*/ta/man/translate/figs-hendiadys τοῦ μεγάλου Θεοῦ καὶ Σωτῆρος ἡμῶν, Ἰησοῦ Χριστοῦ 1 Both **our great God** and **Savior** refer to the one person, **Jesus Christ**. Alternate translation: “of Jesus Christ, our great God and Savior” -2:14 niu4 rc://*/ta/man/translate/figs-explicit ὃς ἔδωκεν ἑαυτὸν ὑπὲρ ἡμῶν 1 This refers to Jesus dying willingly. You could include this information if that would be helpful to your readers. Alternate translation: “gave himself to die for us” -2:14 xy20 rc://*/ta/man/translate/figs-exclusive ἡμῶν 1 Here, **us** includes Paul, Titus, and all believers. +2:14 niu4 rc://*/ta/man/translate/figs-explicit ὃς ἔδωκεν ἑαυτὸν ὑπὲρ ἡμῶν 1 This refers to Jesus dying willingly. You could include this information if that would be helpful to your readers. Alternate translation: “He gave himself to die for us” +2:14 xy20 rc://*/ta/man/translate/figs-exclusive ἡμῶν 1 Here the pronoun **us** includes Paul, Titus, and all believers. 2:14 gxe7 rc://*/ta/man/translate/figs-metaphor λυτρώσηται ἡμᾶς ἀπὸ πάσης ἀνομίας 1 Here, Paul speaks of **lawlessness** as though it were an evil master from whom Jesus sets us free. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “to rescue us from our lawless way of living” -2:14 xy21 rc://*/ta/man/translate/figs-exclusive ἡμᾶς 1 Here, **us** includes Paul, Titus, and all believers. +2:14 xy21 rc://*/ta/man/translate/figs-exclusive ἡμᾶς 1 Here the pronoun **us** includes Paul, Titus, and all believers. 2:14 fjy1 rc://*/ta/man/translate/figs-activepassive λαὸν περιούσιον 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “a group of people that he has chosen” or “a group of people that he treasures” 2:14 ii18 ζηλωτὴν καλῶν ἔργων 1 Alternate translation: “who are eager to do good deeds” 2:15 akz0 rc://*/ta/man/translate/figs-pronouns ταῦτα 1 Here, **these things** refers back to all of the things that Paul has said in chapter two. Use a natural way in your language to refer back to these things. Alternate translation: “about all of this” @@ -136,8 +136,8 @@ front:intro m2jl 0 # Introduction to Titus\n\n## Part 1: General Introduction 2:15 iut6 rc://*/ta/man/translate/figs-abstractnouns μετὰ πάσης ἐπιταγῆς 1 If your language does not use an abstract noun for the idea of **authority**, you could express the same idea in another way. Alternate translation: “from your rightful position as their overseer” 2:15 h15y μηδείς σου περιφρονείτω 1 Alternate translation: “Do not allow anyone to ignore you” 2:15 xy22 rc://*/ta/man/translate/figs-doublenegatives μηδείς σου περιφρονείτω 1 You can state this positively: “Make sure that everyone listens to you” -2:15 jbu1 rc://*/ta/man/translate/figs-explicit μηδείς σου περιφρονείτω 1 The way that people would disregard Titus can be made explicit. Alternate translation: “Let no one refuse to listen to your words” or “Let no one refuse to respect you” -3:intro zh6x 0 # Titus 3 General Notes\n\n## Structure and formatting\n\nIn this chapter, Paul continues giving Titus instructions on how to teach the elders and people under his care in Crete. \n\n\nIn verses 1-7 Paul explains how, by God's mercy, the Holy Spirit makes our lives new and motivates us to live in a new way. \n\n\nIn verses 8-11 Paul explains what Titus should avoid and how to treat those who cause contention among the believers. \n\n\nIn verses 12-15, Paul closes the letter by telling Titus what to do after he appoints elders in Crete and by giving greetings from those with him.\n\nVerse 15 formally concludes this letter. This is a common way of ending a letter in the ancient Near East.\n\n## Special concepts in this chapter\n\n### Genealogies\n\nGenealogies (verse 9) are lists that record a person’s ancestors or descendants, and show from what tribe and family a person came. For example, priests came from the tribe of Levi and the family of Aaron. Some of these lists included stories of ancestors and even of spiritual beings. These lists and stories were used to argue about where things came from and about how important various people were. +2:15 jbu1 rc://*/ta/man/translate/figs-explicit μηδείς σου περιφρονείτω 1 The way that people would disregard Titus could be made explicit. Alternate translation: “Let no one refuse to listen to your words” or “Let no one refuse to respect you” +3:intro zh6x 0 # Titus 3 General Notes\n\n## Structure and Formatting\n\nIn this chapter, Paul continues giving Titus instructions on how to teach the elders and people under his care in Crete. \n\n\nIn verses 1-7 Paul explains how, by God's mercy, the Holy Spirit makes our lives new and motivates us to live in a new way. \n\n\nIn verses 8-11 Paul explains what Titus should avoid and how to treat those who cause contention among the believers. \n\n\nIn verses 12-15, Paul closes the letter by telling Titus what to do after he appoints elders in Crete and by delivering greetings from those with him.\n\nVerse 15 formally concludes this letter. This is a common way of ending a letter in the ancient Near East.\n\n## Special Concepts in this Chapter\n\n### Genealogies\n\nGenealogies (verse 9) are lists that record a person’s ancestors or descendants and show from what tribe and family a person came. For example, priests came from the tribe of Levi and the family of Aaron. Some of these lists included stories of ancestors and even of spiritual beings. These lists and stories were used to argue about where things came from and about how important various people were. 3:1 j2sa ὑπομίμνῃσκε αὐτοὺς & ὑποτάσσεσθαι 1 Alternate translation: “Tell our people again what they already know, to submit” or “Keep reminding them to submit” 3:1 w3fy rc://*/ta/man/translate/figs-doublet ἀρχαῖς, ἐξουσίαις, ὑποτάσσεσθαι, πειθαρχεῖν 1 The words **submit** and **obey** have very similar meanings and both refer to doing what someone tells you to do. If the target language has only one term for this, then just use that term. Alternate translation: “to do as the political rulers and government authorities say by obeying them” or “to obey government officials” 3:1 wa9x rc://*/ta/man/translate/figs-doublet ἀρχαῖς, ἐξουσίαις 1 The words **rulers** and **authorities** have similar meanings and both refer to anyone who holds authority in the government. If the target language has only one term for this, then just use that term. Alternate translation: “to government officials” @@ -148,7 +148,7 @@ front:intro m2jl 0 # Introduction to Titus\n\n## Part 1: General Introduction 3:2 vyaj rc://*/ta/man/translate/figs-gendernotations πρὸς πάντας ἀνθρώπους 1 Although the term **men** is masculine, Paul is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “toward everyone” 3:3 m9zd rc://*/ta/man/translate/grammar-connect-logic-result ἦμεν γάρ ποτε καὶ ἡμεῖς 1 The word translated as **For** indicates that what follows is a reason for what came before. A reason for being gentle and humble with **foolish and disobedient** people is that we also used to be that way. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation: “This is because we ourselves were once” 3:3 me7b ποτε 1 Alternate translation: “formerly” or “at some time” or “previously” -3:3 bl8e rc://*/ta/man/translate/figs-exclusive ἡμεῖς 1 Here, **we** includes Paul, Titus, and all believers, referring to the time before they trusted in Christ. Alternate translation: “even we” or “we ourselves” +3:3 bl8e rc://*/ta/man/translate/figs-exclusive ἡμεῖς 1 Here the pronoun, **we** includes Paul, Titus, and all believers, referring to the time before they trusted in Christ. Alternate translation: “even we” or “we ourselves” 3:3 rrx9 ἦμεν & ἀνόητοι 1 Alternate translation: “were thoughtless” or “were unwise” 3:3 qt8f rc://*/ta/man/translate/figs-personification πλανώμενοι, δουλεύοντες ἐπιθυμίαις καὶ ἡδοναῖς ποικίλαις 1 Here, **passions** and **pleasures** are spoken of as if they were masters over people and had made those people into slaves by lying to them. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “We had allowed ourselves to believe the lie that pursuing various passions and pleasures would make us happy, and then we were unable to control our desires or stop doing things that we thought would give us pleasure” 3:3 xy27 rc://*/ta/man/translate/figs-activepassive πλανώμενοι, δουλεύοντες ἐπιθυμίαις καὶ ἡδοναῖς ποικίλαις 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “Various passions and pleasures led us astray and enslaved us” @@ -158,14 +158,14 @@ front:intro m2jl 0 # Introduction to Titus\n\n## Part 1: General Introduction 3:4 xy28 rc://*/ta/man/translate/grammar-connect-logic-contrast δὲ 1 **But** is used here to mark the important contrast between the evil way that people are (verses 1–3) and the goodness of God (verses 4–7). In your translation, indicate this strong contrast in a way that is natural in your language. Alternate translation: “However,” 3:4 ba5a rc://*/ta/man/translate/figs-metaphor ὅτε & ἡ χρηστότης καὶ ἡ φιλανθρωπία ἐπεφάνη τοῦ Σωτῆρος ἡμῶν, Θεοῦ 1 Paul speaks of God’s **kindness** and **love** as if they were physical things that came into our sight. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “when God our Savior demonstrated his kindness and love for people” 3:4 abcg rc://*/ta/man/translate/figs-abstractnouns ὅτε & ἡ χρηστότης καὶ ἡ φιλανθρωπία ἐπεφάνη τοῦ Σωτῆρος ἡμῶν, Θεοῦ 1 If your language does not use abstract nouns for the ideas of **kindness** and **love**, you could express the same ideas in another way. Alternate translation: “when God, who saves us, showed how kind and loving he would be to mankind” -3:4 abch rc://*/ta/man/translate/figs-exclusive ἡμῶν 1 Here, **our** includes Paul, Titus, and all believers. +3:4 abch rc://*/ta/man/translate/figs-exclusive ἡμῶν 1 Here the pronoun **our** includes Paul, Titus, and all believers. 3:5 l6a6 rc://*/ta/man/translate/figs-abstractnouns ἔργων τῶν ἐν δικαιοσύνῃ 1 If your language does not use an abstract noun for the idea of **righteousness**, you could express the same idea in another way. Alternate translation: “righteous works” or “good deeds” 3:5 n4ug rc://*/ta/man/translate/figs-abstractnouns κατὰ τὸ αὐτοῦ ἔλεος 1 If your language does not use an abstract noun for the idea of **mercy**, you could express the same idea in another way. Alternate translation: “because he wanted to be merciful” 3:5 k1a6 rc://*/ta/man/translate/figs-metaphor λουτροῦ παλινγενεσίας 1 Paul combines two metaphors here. He is speaking of God’s forgiveness for sinners as if he were physically **washing** them clean from their sin. He is also speaking of sinners who become responsive to God as if they experience a **new birth**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “being forgiven from sin, born again spiritually,” -3:6 fby9 rc://*/ta/man/translate/figs-metaphor οὗ ἐξέχεεν ἐφ’ ἡμᾶς πλουσίως 1 It is common for New Testament writers to speak of the Holy Spirit as a liquid that God can pour out in large amounts. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “whom God gave to us generously” -3:6 xy24 rc://*/ta/man/translate/figs-exclusive ἡμᾶς 1 Here, **us** includes Paul, Titus, and all believers. +3:6 fby9 rc://*/ta/man/translate/figs-metaphor οὗ ἐξέχεεν ἐφ’ ἡμᾶς πλουσίως, 1 It is common for New Testament writers to speak of the Holy Spirit as a liquid that God can pour out in large amounts. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “whom God gave to us generously” +3:6 xy24 rc://*/ta/man/translate/figs-exclusive ἡμᾶς 1 Here the pronoun **us** includes Paul, Titus, and all believers. 3:6 q9ze διὰ Ἰησοῦ Χριστοῦ, τοῦ Σωτῆρος ἡμῶν 1 Alternate translation: “because of what our Savior Jesus Christ did for us” -3:6 xy23 rc://*/ta/man/translate/figs-exclusive ἡμῶν 1 Here, **our** includes Paul, Titus, and all believers. +3:6 xy23 rc://*/ta/man/translate/figs-exclusive ἡμῶν 1 Here the pronoun **our** includes Paul, Titus, and all believers. 3:7 qe39 rc://*/ta/man/translate/grammar-connect-logic-goal ἵνα 1 Here, **so that** marks becoming **heirs** of **eternal life** as the goal or purpose for why God gave us the Holy Spirit (verse 6). Use a connector in your language that makes it clear that this is the purpose. 3:7 di3g rc://*/ta/man/translate/figs-activepassive δικαιωθέντες 1 If your language does not use this passive form, you can state this in active form. Alternate translation: “since God has declared us to be without sin” 3:7 ievx rc://*/ta/man/translate/figs-abstractnouns τῇ ἐκείνου χάριτι 1 If your language does not use an abstract noun for the idea of **grace**, you could express the same idea in another way. Alternate translation: “by the gracious gift of that one” or “by what that one freely did for us” @@ -195,13 +195,13 @@ front:intro m2jl 0 # Introduction to Titus\n\n## Part 1: General Introduction 3:13 h3an rc://*/ta/man/translate/grammar-connect-logic-goal ἵνα μηδὲν αὐτοῖς λείπῃ 1 Here, **so that** indicates the way in which Titus is to send off these men. Alternate translation: “in such a way that they lack nothing” 3:13 xy31 rc://*/ta/man/translate/figs-doublenegatives ἵνα μηδὲν αὐτοῖς λείπῃ 1 You can state this positively. Alternate translation: “so that they have everything that they need” 3:14 fw98 rc://*/ta/man/translate/figs-ellipsis οἱ ἡμέτεροι 1 Here, **our own** refers to the believers in Crete. Alternate translation: “our own people” -3:14 xy33 rc://*/ta/man/translate/figs-exclusive οἱ ἡμέτεροι 1 Here, **our** includes Paul and Titus. The form should be either dual or inclusive, if your language marks this distinction. +3:14 xy33 rc://*/ta/man/translate/figs-exclusive οἱ ἡμέτεροι 1 Here the pronoun **our** includes Paul and Titus. The form should be either dual or inclusive if your language marks this distinction. 3:14 tn24 rc://*/ta/man/translate/figs-explicit εἰς τὰς ἀναγκαίας χρείας 1 Here **essential needs** refers to things that people must have in order to live. You could include this information if that would be helpful to your readers. Alternate translation: “that enable them to help people who lack necessary things” 3:14 mji4 rc://*/ta/man/translate/figs-metaphor ἵνα μὴ ὦσιν ἄκαρποι 1 Paul speaks of people doing good work as if they were trees bearing good fruit. Alternate translation: “so that they will not lead useless lives” -3:14 xy32 rc://*/ta/man/translate/figs-doublenegatives ἵνα μὴ ὦσιν ἄκαρποι 1 You can state this positively. Alternate translation: “in this way they will be fruitful” or “in this way they will be productive” +3:14 xy32 rc://*/ta/man/translate/figs-doublenegatives ἵνα μὴ ὦσιν ἄκαρποι 1 You can state this positively. Alternate translation: “so that they will be fruitful” or “that in this way they will be productive” 3:15 abci rc://*/ta/man/translate/figs-yousingular ἀσπάζονταί σε 1 Here, **you** is singular. This is a personal greeting to Titus. 3:15 k1sa rc://*/ta/man/translate/figs-explicit οἱ μετ’ ἐμοῦ πάντες 1 Alternate translation: “All the people who are with me” or “All of the believers who are here with me” 3:15 f4vc rc://*/ta/man/translate/figs-idiom τοὺς φιλοῦντας ἡμᾶς ἐν πίστει 1 Here, **in faith** is an idiom that refers to those who share the same faith. If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “the believers who love us because we share the same belief” or “all those who love us and believe as we do” -3:15 xy35 rc://*/ta/man/translate/figs-exclusive ἡμᾶς 1 Here, **us** is probably exclusive and refers to Paul and the group of believers with him. Paul is sending greetings from this group to the group of believers that is with Titus on Crete. +3:15 xy35 rc://*/ta/man/translate/figs-exclusive ἡμᾶς 1 Here the pronoun **us** is probably exclusive and refers to Paul and the group of believers with him. Paul is sending greetings from this group to the group of believers that is with Titus on Crete. 3:15 kx83 rc://*/ta/man/translate/translate-blessing ἡ χάρις μετὰ πάντων ὑμῶν 1 This was a common Christian greeting and is also a blessing. Express this in a form that would be understood as a blessing in your language. Alternate translation: “May God’s grace be with you” or “I ask that God will be gracious to all of you” -3:15 xy34 rc://*/ta/man/translate/figs-yousingular ὑμῶν 1 Here, **you** is plural. This blessing is for Titus and for all of the believers there in Crete. +3:15 xy34 rc://*/ta/man/translate/figs-yousingular ὑμῶν 1 Here the pronoun **you** is plural. This blessing is for Titus and for all of the believers there in Crete. From 0a741b35804a572acd3c72bb52a33b8fbe4eb594 Mon Sep 17 00:00:00 2001 From: Carolyn1970 Date: Wed, 13 Sep 2023 20:43:24 +0000 Subject: [PATCH 110/127] Merge Carolyn1970-tc-create-1 into master by Carolyn1970 (#3515) --- tn_MAT.tsv | 22 +++++++++++----------- 1 file changed, 11 insertions(+), 11 deletions(-) diff --git a/tn_MAT.tsv b/tn_MAT.tsv index 056b0930eb..1c2e45665e 100644 --- a/tn_MAT.tsv +++ b/tn_MAT.tsv @@ -1061,7 +1061,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 8:6 cr8h rc://*/ta/man/translate/translate-unknown παραλυτικός 1 People who is **paralyzed** are not able to use or control some or all of their arms and legs because of injury or sickness. If your readers would not be familiar with this sickness, you could use the name of something like this in your language, or you could use a general expression. Alternate translation: “and cannot move his limbs” 8:6 lhmw rc://*/ta/man/translate/figs-activepassive δεινῶς βασανιζόμενος 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “suffering much” or “being greatly in pain” 8:6 il8t rc://*/ta/man/translate/figs-explicit δεινῶς βασανιζόμενος 1 Here the centurion tells Jesus what is happening to his **servant**. He implies that he wants Jesus to heal the **servant**. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “being tormented terribly, so please help him” -8:7 qatk rc://*/ta/man/translate/writing-pronouns λέγει αὐτῷ 1 The pronoun **he** refers to Jesus, and the pronoun **him** refers to the centurions. If this is not clear for your readers, you could refer directly to the people. Alternate translation: “Jesus says to the centurion” +8:7 qatk rc://*/ta/man/translate/writing-pronouns λέγει αὐτῷ 1 The pronoun **he** refers to Jesus, and the pronoun **him** refers to the centurion. If this is not clear for your readers, you could refer directly to the people. Alternate translation: “Jesus says to the centurion” 8:7 u8er rc://*/ta/man/translate/translate-tense λέγει 1 To call attention to a development in the story, Matthew uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “he said” 8:7 fh56 rc://*/ta/man/translate/figs-explicit ἐλθὼν 1 Here Jesus implies that he will **come** to the centurion’s house. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “when I have come to your house” 8:7 go4z rc://*/ta/man/translate/figs-go ἐλθὼν 1 In a context such as this, your language might say “gone” instead of **come**. Alternate translation: “when I have gone” @@ -1088,15 +1088,15 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 8:11 mt2i rc://*/ta/man/translate/figs-merism ἀπὸ ἀνατολῶν καὶ δυσμῶν 1 Here, Jesus is referring to every direction by naming the directions that are opposities: **east** and **west**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “from every direction” 8:11 u4sj rc://*/ta/man/translate/figs-explicit ἀνακλιθήσονται 1 In Jesus’ culture, people would usually **recline**, or lay on one side, when they were eating. If it would be helpful in your language, you could refer to the position in which people eat in your culture, or you could just refer to eating. Alternate translation: “they will sit down to eat” or “they will eat” 8:11 kxaj rc://*/ta/man/translate/figs-metaphor ἀνακλιθήσονται 1 When Jesus speaks about eating while **in the kingdom of the heavens**, he could mean: (1) that one thing that people will do is feast together. In this case, Jesus is not using a metaphor. Alternate translation: “they will recline at the feast” (2) that people will rejoice and be happy as if they were at a feast. In this case, Jesus is using a metaphor. Alternate translation: “they will rejoice” -8:11 qmc7 rc://*/ta/man/translate/figs-explicit μετὰ Ἀβραὰμ, καὶ Ἰσαὰκ, καὶ Ἰακὼβ 1 The words **Abraham**, **Isaac**, and **Jacob** are the names of the three most important ancestors of Jesus people. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “with Abraham and Isaac and Jacob, who are our important ancestors,” +8:11 qmc7 rc://*/ta/man/translate/figs-explicit μετὰ Ἀβραὰμ, καὶ Ἰσαὰκ, καὶ Ἰακὼβ 1 The words **Abraham**, **Isaac**, and **Jacob** are the names of the three most important ancestors of Jesus's people. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “with Abraham and Isaac and Jacob, who are our important ancestors,” 8:12 ks3b rc://*/ta/man/translate/figs-activepassive οἱ & υἱοὶ τῆς βασιλείας ἐκβληθήσονται 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who does the action, it is clear from the context that it is God. Alternate translation: “God will throw the sons of the kingdom out” 8:12 aug7 rc://*/ta/man/translate/figs-idiom οἱ & υἱοὶ τῆς βασιλείας 1 The expression **the sons of the kingdom** refers to people who would normally belong in the **kingdom**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “those who would normally be part of the kingdom” or “those who expect to be in the kingdom” 8:12 g9js rc://*/ta/man/translate/figs-gendernotations οἱ & υἱοὶ 1 Although the term **sons** is masculine, Jesus is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “the children” -8:12 liu4 rc://*/ta/man/translate/figs-metaphor εἰς τὸ σκότος τὸ ἐξώτερον 1 Here, the phrase **the outer darkness** refers to the place of punishment in contrast to **the kingdom**. If it would be helpful in your language, you state the meaning plainly. If possible, preserve the idea of **darkness**. Alternate translation: “into the darkness of hell” or “into the dark place of punishment” +8:12 liu4 rc://*/ta/man/translate/figs-metaphor εἰς τὸ σκότος τὸ ἐξώτερον 1 Here, the phrase **the outer darkness** refers to the place of punishment in contrast to **the kingdom**. If it would be helpful in your language, you could state the meaning plainly. If possible, preserve the idea of **darkness**. Alternate translation: “into the darkness of hell” or “into the dark place of punishment” 8:12 jqpn rc://*/ta/man/translate/figs-abstractnouns τὸ σκότος τὸ ἐξώτερον 1 If your language does not use an abstract noun for the idea of **darkness**, you could express the same idea in another way. Alternate translation: “the dark place outside” -8:12 gww4 rc://*/ta/man/translate/figs-explicit ὁ βρυγμὸς τῶν ὀδόντων 1 In Jesus’ culture, people would grind their teeth when they experienced anger, grief, and pain. If it would be helpful in your language, you could refer to an action with comparable meaning or state the meaning of this action plainly. Alternate translation: “beating of breasts” or “grinding of the teeth in anger and pain” +8:12 gww4 rc://*/ta/man/translate/figs-explicit ὁ βρυγμὸς τῶν ὀδόντων 1 In Jesus’s culture, people would grind their teeth when they experienced anger, grief, and pain. If it would be helpful in your language, you could refer to an action with comparable meaning or state the meaning of this action plainly. Alternate translation: “beating of breasts” or “grinding of the teeth in anger and pain” 8:13 trdl rc://*/ta/man/translate/figs-explicit ὕπαγε 1 Here Jesus implies that the centurion should return to his home. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “Return to your house” -8:13 ki92 rc://*/ta/man/translate/figs-activepassive γενηθήτω σοι 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “let it happen to you” or “let God do it for you” +8:13 ki92 rc://*/ta/man/translate/figs-activepassive γενηθήτω σοι 1 If your language does not use the passive form in this way, you could state this in active form or in another way that is natural in your language. Alternate translation: “let it happen to you” or “let God do it for you” 8:13 op3z rc://*/ta/man/translate/figs-imperative3p γενηθήτω 1 If your language does not use the third-person imperative in this way, you could state this in another way that is natural in your language. Alternate translation: “it will be done” or “I am doing it” 8:13 sdn6 rc://*/ta/man/translate/figs-activepassive ἰάθη ὁ παῖς 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was Jesus. Alternate translation: “Jesus healed the servant” 8:13 mjps rc://*/ta/man/translate/figs-idiom ἐν τῇ ὥρᾳ ἐκείνῃ 1 Here, the phrase **at that hour** indicates that **the servant was healed** when Jesus spoke these words. If it would be helpful in your language, you could use a comparable expression or state the meaning plainly. Alternate translation: “at that moment” @@ -1135,12 +1135,12 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 8:20 qqvq rc://*/ta/man/translate/figs-ellipsis τὰ πετεινὰ τοῦ οὐρανοῦ κατασκηνώσεις 1 Jesus is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “the birds of the sky have nests” 8:20 ci6z rc://*/ta/man/translate/figs-possession τὰ πετεινὰ τοῦ οὐρανοῦ 1 Here, Jesus is using the possessive form to describe **birds** that fly in the **sky**. If this is not clear in your language, you could express the idea in another way. Alternate translation: “the birds in the sky” or “the birds flying in the sky” 8:20 arxe rc://*/ta/man/translate/figs-explicitinfo τὰ πετεινὰ τοῦ οὐρανοῦ 1 The expression **of the sky** contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. Alternate translation: “the birds” -8:20 qvm5 rc://*/ta/man/translate/figs-123person ὁ δὲ Υἱὸς τοῦ Ἀνθρώπου οὐκ ἔχει ποῦ τὴν κεφαλὴν κλίνῃ 1 Here Jesus speaks about himself in the third person. If it would be helpful in your language, you could use the first person. Alternate translation: “I, the Son of Man, do not have a place where I might lay my head” +8:20 qvm5 rc://*/ta/man/translate/figs-123person ὁ δὲ Υἱὸς τοῦ Ἀνθρώπου οὐκ ἔχει ποῦ τὴν κεφαλὴν κλίνῃ 1 Here Jesus speaks about himself in the third person. If it would be helpful in your language, you could use the first person. Alternate translation: “but I, the Son of Man, do not have a place where I might lay my head” 8:20 mhps rc://*/ta/man/translate/figs-explicit ὁ δὲ Υἱὸς τοῦ Ἀνθρώπου 1 Here Jesus for the first time in Matthew uses the title **Son of Man** to refer to himself. He is using the title to refer to himself, a human, and also to implicitly identify himself with the important and powerful figure named “the son of man” in the Old Testament book of Daniel (see [Daniel 7:13–14](../dan/07/13.md)). See the book introduction for more information about this title. Consider how you might best translate this title here and throughout the rest of Matthew. Alternate translation: “but the Human One” or “but the one called Son of Man” 8:20 qjw0 rc://*/ta/man/translate/figs-explicit οὐκ ἔχει ποῦ τὴν κεφαλὴν κλίνῃ 1 Jesus implies that if the scribe were to follow him, he too might not have a home. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “does not have a place where he might lay his head, so if you become his disciple, expect that you will not have such a place either” 8:20 yl4s rc://*/ta/man/translate/figs-idiom οὐκ ἔχει ποῦ τὴν κεφαλὴν κλίνῃ 1 Here, the phrase **{a place} where he might lay his head** refers to a place to sleep. If it would be helpful in your language, you could use a similar phrase or state the meaning plainly. Alternate translation: “does not have a place where he might sleep” or “does not have a sleeping place” 8:20 grfd rc://*/ta/man/translate/figs-hyperbole οὐκ ἔχει ποῦ τὴν κεφαλὴν κλίνῃ 1 Jesus actually did find places to sleep wherever he went to teach and heal, but he says that he has no such place at all to emphasize that he has no permanent home. Alternate translation: “does not have a permanent home” -8:21 gvee rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the word **Now** introduces the next thing that happened. If it would be helpful in your language, you could use a word or phrase that the next event, or you could leave **Now** untranslated. Alternate translation: “Then,” +8:21 gvee rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the word **Now** introduces the next thing that happened. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **Now** untranslated. Alternate translation: “Then,” 8:21 fq8i rc://*/ta/man/translate/figs-explicit ἐπίτρεψόν μοι πρῶτον ἀπελθεῖν καὶ θάψαι τὸν πατέρα μου 1 Here the disciple could be indicating that: (1) his **father** had not yet died, but he needed to help and support his father until he died and was buried. Alternate translation: “permit me first to go away and help my father until he dies and I bury him” (2) his **father** had died very recently, and he needed to mourn and arrange the burial ceremonies. Alternate translation: “permit me first to go away and to bury my father who just died” 8:21 wk46 rc://*/ta/man/translate/figs-explicit πρῶτον ἀπελθεῖν καὶ θάψαι τὸν πατέρα μου 1 Here the disciple means that he plans to **bury** his father before he travels with Jesus. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “to go away and to bury my father first before I go with you” 8:22 fwwd rc://*/ta/man/translate/translate-tense λέγει 1 To call attention to a development in the story, Matthew uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “said” @@ -1150,18 +1150,18 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 8:23 wgwf rc://*/ta/man/translate/figs-explicit ἠκολούθησαν αὐτῷ οἱ μαθηταὶ αὐτοῦ 1 Here, the word **followed** could indicate: (1) simply that the **disciples** went into the boat with Jesus. Alternate translation: “his disciples entered the boat with him” (2) that the **disciples** went into the boat with Jesus since they were acting as his disciples or followers. Alternate translation: “his disciples went with him as his apprentices” 8:24 fshp rc://*/ta/man/translate/figs-exclamations ἰδοὺ 1 Here, the word **behold** draws the attention of the audience and asks them to listen carefully. If it would be helpful in your language, you could express **behold** with a word or phrase that asks the audience to listen, or you could draw the audience’s attention in another way. Alternate translation: “picture this” or “suddenly” 8:24 m6w8 rc://*/ta/man/translate/figs-activepassive τὸ πλοῖον καλύπτεσθαι ὑπὸ τῶν κυμάτων 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “the waves covered the boat” -8:24 korf rc://*/ta/man/translate/figs-explicit τὸ πλοῖον καλύπτεσθαι ὑπὸ τῶν κυμάτων 1 The implication is that the **storm** was causing high waves that pushed water over the sides of the boat. If it would be helpful to your readers, you make this idea more explicit. Alternate translation: “the boat was filling up with water because of the waves” +8:24 korf rc://*/ta/man/translate/figs-explicit τὸ πλοῖον καλύπτεσθαι ὑπὸ τῶν κυμάτων 1 The implication is that the **storm** was causing high waves that pushed water over the sides of the boat. If it would be helpful to your readers, you could make this idea more explicit. Alternate translation: “the boat was filling up with water because of the waves” 8:24 wiyw rc://*/ta/man/translate/writing-pronouns αὐτὸς 1 The pronoun **he** refers to Jesus. If this is not clear for your readers, you could use the person's name here. Alternate translation: “Jesus” 8:25 kq07 rc://*/ta/man/translate/writing-pronouns ἤγειραν αὐτὸν 1 The pronoun **they** refers to the disciples, and the pronoun **him** refers to Jesus. If this is not clear for your readers, you could refer to these people more directly. Alternate translation: “the disciples woke Jesus” 8:25 b9do rc://*/ta/man/translate/writing-quotations λέγοντες 1 Consider natural ways of introducing direct quotations in your language. Alternate translation without the preceding comma: “and they said” 8:25 b2wh rc://*/ta/man/translate/figs-exclusive ἀπολλύμεθα! 1 Here, the word **we** includes both Jesus and the disciples. Your language may require you to mark this form. -8:26 yln8 rc://*/ta/man/translate/translate-tense λέγει 1 To call attention to a development in the story, Matthew uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “said” +8:26 yln8 rc://*/ta/man/translate/translate-tense λέγει 1 To call attention to a development in the story, Matthew uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “he said” 8:26 g8p7 rc://*/ta/man/translate/figs-rquestion τί δειλοί ἐστε, ὀλιγόπιστοι 1 Jesus is using the question form to rebuke the disciples for being **cowardly** and for having **little faith**. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “You should not be cowardly, you of little faith.” or “Do not be cowardly, you of little faith!” -8:26 f973 rc://*/ta/man/translate/figs-yousingular ἐστε, ὀλιγόπιστοι 1 Here, the word **you** is plural because Jesus is speaking to all the disciples who in the boat with him. +8:26 f973 rc://*/ta/man/translate/figs-yousingular ἐστε, ὀλιγόπιστοι 1 Here, the word **you** is plural because Jesus is speaking to all the disciples who are in the boat with him. 8:26 r5ve rc://*/ta/man/translate/figs-abstractnouns ὀλιγόπιστοι 1 If your language does not use an abstract noun for the idea of **faith**, you could express the same idea in another way. Alternate translation: “you who believe so little” 8:26 syd4 rc://*/ta/man/translate/figs-abstractnouns ἐγένετο γαλήνη μεγάλη 1 If your language does not use an abstract noun for the idea of **calm**, you could express the same idea in another way. Alternate translation: “they became very calm” 8:27 mme2 rc://*/ta/man/translate/figs-explicit οἱ & ἄνθρωποι 1 Here, the phrase **the men** refers to the disciples who are on the boat with Jesus. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “the disciples” -8:27 w8cs rc://*/ta/man/translate/writing-quotations λέγοντες 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “and he said” +8:27 w8cs rc://*/ta/man/translate/writing-quotations λέγοντες 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “and they said” 8:27 u2qh rc://*/ta/man/translate/figs-infostructure ποταπός ἐστιν οὗτος, ὅτι καὶ οἱ ἄνεμοι καὶ ἡ θάλασσα αὐτῷ ὑπακούουσιν? 1 If it would be helpful in your language, you could turn this into two sentences, one asking the question, and the other giving the reason for the question. Alternate translation: “What sort of man is he? Even the winds and the sea obey him!” 8:27 k5mk ποταπός ἐστιν οὗτος, ὅτι καὶ οἱ ἄνεμοι καὶ ἡ θάλασσα αὐτῷ ὑπακούουσιν 1 This is a genuine question, not a statement in question form. The disciples are looking for information about what kind of person Jesus could be if he can do these things. Alternate translation: “What sort of person is this man, for even the winds and the sea obey him” 8:28 jlxm rc://*/ta/man/translate/figs-explicit αὐτοῦ 1 Here, the word **he** refers directly to Jesus, but Matthew implies that the disciples were with him. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “he and his disciples” From 9a9fd1795512d227003c2c294722fd158f4fdbf9 Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Thu, 14 Sep 2023 01:29:26 +0000 Subject: [PATCH 111/127] Merge justplainjane47-tc-create-1 into master by justplainjane47 (#3521) --- tn_JON.tsv | 100 ++++++++++++++++++++++++++--------------------------- 1 file changed, 50 insertions(+), 50 deletions(-) diff --git a/tn_JON.tsv b/tn_JON.tsv index 53e0093882..a0e38d8c59 100644 --- a/tn_JON.tsv +++ b/tn_JON.tsv @@ -1,33 +1,33 @@ Reference ID Tags SupportReference Quote Occurrence Note -front:intro hk4p 0 # Introduction to Jonah\n\n## Part 1: General Introduction\n\n### Outline of the book of Jonah\n\n1. Jonah tries to run away from Yahweh. (1:1–2:10)\n* Jonah disobeys Yahweh’s first call to go to Nineveh. (1:1–3)\n* Jonah is on the ship with the Gentile sailors. (1:4–16)\n* Yahweh provides a large fish to swallow Jonah, who prays and is rescued. (1:17–2:10)\n2. Jonah is in Nineveh. (3:1–4:11)\n* Yahweh again calls Jonah to go to Nineveh, and Jonah proclaims Yahweh’s message. (3:1–4)\n* Nineveh repents. (3:5–9)\n* Yahweh decides not to destroy Nineveh. (3:10)\n* Jonah is very angry with Yahweh. (4:1–3)\n* Yahweh teaches Jonah about grace and mercy. (4:4–11)\n\n### What is the book of Jonah about?\n\nJonah, son of Amittai, was a prophet from Gath Hepher, a village in the northern kingdom of Israel (2 Kings 14:25). This book tells about what happened to Jonah. It tells how Yahweh shows mercy and grace to Gentiles. It also tells how the Ninevites repented and called out to Yahweh for mercy. (See: [[rc://*/tw/dict/bible/kt/mercy]], [[rc://*/tw/dict/bible/kt/grace]] and [[rc://*/tw/dict/bible/kt/repent]])\n\nYahweh sent Jonah to warn the people of Nineveh that he was ready to punish them. Yahweh said that if they would repent he would not harm them. However, Jonah was an Israelite, and he did not want the Ninevites to repent. So Jonah tried to sail away in the opposite direction instead of doing what Yahweh told him to do, but Yahweh stopped him by sending a storm and a large fish to swallow him.\n\nJonah repented and warned the Ninevites. As a result, Yahweh taught him that he is concerned about all people, not just the Israelites.\n\n### How should the title of this book be translated?\n\nThis book is traditionally titled “The Book of Jonah” or just “Jonah.” Translators may decide to use a clearer title such as “The Book about Jonah.” (See: [[rc://*/ta/man/translate/translate-names]])\n\n### Who wrote the book of Jonah?\n\nJonah was probably involved in the writing of this book. However, scholars do not know who actually wrote it.\n\nJonah lived in the northern kingdom of Israel, during or before the reign of King Jeroboam II of Israel. He probably prophesied sometime between 800 and 750 B.C.\n\n## Part 2: Important Religious and Cultural Concepts\n\n### What was the nation of Assyria?\n\nDuring the time of Jonah, Assyria was the most powerful kingdom in the ancient Near East. Nineveh was the capital city of Assyria.\n\nAssyria was cruel to its enemies. Eventually, Yahweh punished the Assyrians for the wicked things that they did.\n\n### Did Assyria convert to Judaism?\n\nSome scholars think that the Assyrians started worshiping Yahweh alone. However, most scholars think that they continued to worship other false gods, perhaps after a brief time of worshiping Yahweh. (See: [[rc://*/tw/dict/bible/kt/falsegod]]) -1:intro xvp2 0 # Jonah 1 General Notes\n\n## Structure and Formatting\n\nThe narrative of this chapter starts abruptly. This is a typical way for a prophetic book to begin. The translator should not add information to smooth this introduction, but the first verse could be made into several sentences to make a more natural beginning. See the UST.\n\n## Special Concepts in this Chapter\n\n### Miracle\n\nIn verse [1:17](../01/17.md), there is the mention of “a great fish.” It may be difficult to imagine a sea creature big enough to swallow a man whole and we do not know what kind of creature this was. Jonah then survives for three days and nights inside the fish. This is something that God made to happen. Translators should not try to explain miraculous events in an attempt to make it easier to understand. (See: [[rc://*/tw/dict/bible/kt/miracle]])\n\n## Important Figures of Speech in this Chapter\n\n### Situational irony\n\nThere is an ironic situation in this chapter. This means that people do or say things that are the opposite of what one would expect them to do. Jonah is a prophet of God, and as such, he should endeavor to do God’s will. Instead, he runs away from God. Although the Gentile sailors are not Israelites, they act out of faith and fear of Yahweh when sending Jonah to an almost certain death by throwing him overboard. (See: [[rc://*/ta/man/translate/figs-irony]], [[rc://*/tw/dict/bible/kt/prophet]] and [[rc://*/tw/dict/bible/kt/willofgod]] and [[rc://*/tw/dict/bible/kt/faith]])\n\n### Sea\n\nPeople in the ancient Near East saw the sea as chaotic and did not trust it. Some of the gods they worshiped were gods of the sea. Jonah’s people, the Hebrews, feared the sea greatly. However, Jonah’s fear of the sea was not enough to keep him from sailing on a ship to avoid doing what Yahweh commanded. (See: [[rc://*/tw/dict/bible/kt/fear]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Implicit information\n\nEven though no one knows for sure where Tarshish was, the writer assumes that the reader knows that Jonah had to face away from Nineveh to go there. (See: [[rc://*/ta/man/translate/figs-explicit]]) -1:1 jdr1 rc://*/ta/man/translate/writing-newevent וַֽ⁠יְהִי֙ דְּבַר־יְהוָ֔ה 1 This phrase introduces the first half of the story of Jonah. The same phrase introduces the second half of the story (3:1). This is a common way of beginning a historical story about a prophet. Use a word, phrase, or other method in your language that is natural for introducing a new event. +front:intro hk4p 0 # Introduction to Jonah\n\n## Part 1: General Introduction\n\n### Outline of the book of Jonah\n\n1. Jonah tries to run away from Yahweh. (1:1–2:10)\n* Jonah disobeys Yahweh’s first call to go to Nineveh. (1:1–3)\n* Jonah is on the ship with the Gentile sailors. (1:4–16)\n* Yahweh provides a large fish to swallow Jonah, who prays and is rescued. (1:17–2:10)\n2. Jonah goes to Nineveh. (3:1–4:11)\n* Yahweh again calls Jonah to go to Nineveh, and Jonah proclaims Yahweh’s message. (3:1–4)\n* Nineveh repents. (3:5–9)\n* Yahweh decides not to destroy Nineveh. (3:10)\n* Jonah is very angry with Yahweh. (4:1–3)\n* Yahweh teaches Jonah about grace and mercy. (4:4–11)\n\n### What is the book of Jonah about?\n\nJonah, son of Amittai, was a prophet from Gath Hepher, a village in the northern kingdom of Israel (2 Kings 14:25). This book tells about what happened to Jonah. It tells how Yahweh shows mercy and grace to Gentiles. It also tells how the Ninevites repented and called out to Yahweh for mercy. (See: [[rc://*/tw/dict/bible/kt/mercy]], [[rc://*/tw/dict/bible/kt/grace]] and [[rc://*/tw/dict/bible/kt/repent]])\n\nYahweh sent Jonah to warn the people of Nineveh that he was ready to punish them. Yahweh said that if they would repent he would not harm them. However, Jonah was an Israelite, and he did not want the Ninevites to repent and escape punishment. So Jonah tried to sail away in the opposite direction instead of doing what Yahweh told him to do, but Yahweh stopped him by sending a storm and a large fish to swallow him.\n\nJonah repented and warned the Ninevites. As a result, Yahweh taught him that he is concerned about all people, not just the Israelites.\n\n### How should the title of this book be translated?\n\nThis book is traditionally titled “The Book of Jonah” or just “Jonah.” Translators may decide to use a clearer title such as “The Book about Jonah.” (See: [[rc://*/ta/man/translate/translate-names]])\n\n### Who wrote the book of Jonah?\n\nJonah was probably involved in the writing of this book. However, scholars do not know who actually wrote it.\n\nJonah lived in the northern kingdom of Israel, during or before the reign of King Jeroboam II of Israel. He probably prophesied sometime between 800 and 750 B.C.\n\n## Part 2: Important Religious and Cultural Concepts\n\n### What was the nation of Assyria?\n\nDuring the time of Jonah, Assyria was the most powerful kingdom in the ancient Near East. Nineveh was the capital city of Assyria.\n\nAssyria was cruel to its enemies. Eventually, Yahweh punished the Assyrians for the wicked things that they did.\n\n### Did Assyria convert to Judaism?\n\nSome scholars think that the Assyrians started worshiping Yahweh alone. However, most scholars think that they continued to worship other false gods, perhaps after a brief time of worshiping Yahweh. (See: [[rc://*/tw/dict/bible/kt/falsegod]]) +1:intro xvp2 0 # Jonah 1 General Notes\n\n## Structure and Formatting\n\nThe narrative of this chapter starts abruptly. This is a typical way for a prophetic book to begin. The translator should not add information to smooth this introduction, but the first verse could be made into several sentences to make a more natural beginning. See the UST.\n\n## Special Concepts in this Chapter\n\n### Miracle\n\nIn verse [1:17](../01/17.md), there is the mention of “a great fish.” It may be difficult to imagine a sea creature big enough to swallow a man whole, and we do not know what kind of creature this was. Jonah then survives for three days and nights inside the fish. This is something that God made to happen. Translators should not try to explain miraculous events in an attempt to make them easier to understand. (See: [[rc://*/tw/dict/bible/kt/miracle]])\n\n## Important Figures of Speech in this Chapter\n\n### Situational irony\n\nThere is an ironic situation in this chapter. This means that people do or say things that are the opposite of what one would expect them to do. Jonah is a prophet of God, and as such, he would be expected to endeavor to do God’s will. Instead, he runs away from God. Although the Gentile sailors are not Israelites, they act out of faith and fear of Yahweh when sending Jonah to an almost certain death by throwing him overboard. (See: [[rc://*/ta/man/translate/figs-irony]], [[rc://*/tw/dict/bible/kt/prophet]] and [[rc://*/tw/dict/bible/kt/willofgod]] and [[rc://*/tw/dict/bible/kt/faith]])\n\n### Sea\n\nPeople in the ancient Near East saw the sea as chaotic, and they did not trust it. Some of the gods they worshiped were gods of the sea. Jonah’s people, the Hebrews, feared the sea greatly. However, Jonah’s fear of the sea was not enough to keep him from sailing on a ship to avoid doing what Yahweh commanded. (See: [[rc://*/tw/dict/bible/kt/fear]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Implicit information\n\nEven though no one knows for sure where Tarshish was, the writer assumes that the reader knows that Jonah had to face away from Nineveh to go there. (See: [[rc://*/ta/man/translate/figs-explicit]]) +1:1 jdr1 rc://*/ta/man/translate/writing-newevent וַֽ⁠יְהִי֙ דְּבַר־יְהוָ֔ה 1 This phrase introduces the first half of the story of Jonah. This is a common way of beginning a historical story about a prophet. Use a word, phrase, or other method in your language that is natural for introducing a new event. The repetition of this same phrase introduces the second half of the story (3:1). 1:1 ll6c rc://*/ta/man/translate/figs-idiom וַֽ⁠יְהִי֙ דְּבַר־יְהוָ֔ה 1 This is an idiom meaning that Yahweh spoke or communicated his message in some way. If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “The message of Yahweh came” or “Yahweh spoke his message” 1:1 jv8c rc://*/ta/man/translate/translate-names אֲמִתַּ֖י 1 **Amittai** is the name of Jonah’s father. -1:2 x6h7 rc://*/ta/man/translate/grammar-connect-logic-result ק֠וּם לֵ֧ךְ אֶל־נִֽינְוֵ֛ה הָ⁠עִ֥יר הַ⁠גְּדוֹלָ֖ה וּ⁠קְרָ֣א עָלֶ֑י⁠הָ כִּֽי־עָלְתָ֥ה רָעָתָ֖⁠ם לְ⁠פָנָֽ⁠י 1 If it would be more natural in your language, you could reverse the order of these clauses, since the second half of the verse gives the reason for the result that the first half describes. Alternate translation: “The wickedness of Nineveh has risen before my face. Therefore, get up, go to that great city, and call out against it” +1:2 x6h7 rc://*/ta/man/translate/grammar-connect-logic-result ק֠וּם לֵ֧ךְ אֶל־נִֽינְוֵ֛ה הָ⁠עִ֥יר הַ⁠גְּדוֹלָ֖ה וּ⁠קְרָ֣א עָלֶ֑י⁠הָ כִּֽי־עָלְתָ֥ה רָעָתָ֖⁠ם לְ⁠פָנָֽ⁠י 1 If it would be more natural in your language, you could reverse the order of these clauses since the second half of the verse gives the reason for the result that the first half describes. Alternate translation: “The wickedness of Nineveh has risen before my face. Therefore, get up, go to that great city, and call out against it” 1:2 x5ua rc://*/ta/man/translate/figs-explicit נִֽינְוֵ֛ה הָ⁠עִ֥יר הַ⁠גְּדוֹלָ֖ה 1 Here, **great** means both large and important. You could include this information if that would be helpful to your readers. Alternate translation: “the large and important city, Nineveh” -1:2 v2xt rc://*/ta/man/translate/figs-idiom ק֠וּם 1 **Get up** is an idiom that means that Jonah should take action. It does not mean that he was sitting or lying down at the time that God spoke to him. If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning, state the meaning plainly, or use only the verb “Go.” Alternate translation: “Look alive” or “prepare yourself” -1:2 jqz9 rc://*/ta/man/translate/figs-metonymy וּ⁠קְרָ֣א עָלֶ֑י⁠הָ 1 The word **it** here, meaning the city of Nineveh, refers to the people living in and around the city. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and call out against the people there” +1:2 v2xt rc://*/ta/man/translate/figs-idiom ק֠וּם 1 **Get up** is an idiom that means that Jonah should take action. It does not mean that he was sitting or lying down at the time that God spoke to him. If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning, state the meaning plainly, or use only the verb “Go.” Alternate translation: “Look alive” or “Prepare yourself” +1:2 jqz9 rc://*/ta/man/translate/figs-metonymy וּ⁠קְרָ֣א עָלֶ֑י⁠הָ 1 The pronoun **it** here, meaning the city of Nineveh, refers to the people living in and around the city. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and call out against the people there” 1:2 rki2 rc://*/ta/man/translate/figs-metaphor עָלְתָ֥ה רָעָתָ֖⁠ם לְ⁠פָנָֽ⁠י 1 Here, God speaks of **wickedness** as if it were something that has physically **risen up** in front of him as it has continually grown larger. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “I know that they have been continually sinning” or “I have seen that their sin has been getting worse and worse” 1:2 r7kt rc://*/ta/man/translate/figs-abstractnouns עָלְתָ֥ה רָעָתָ֖⁠ם לְ⁠פָנָֽ⁠י 1 If your language does not use an abstract noun for the idea of **wickedness**, you could express the same idea in another way. Alternate translation: “I have seen how wicked they have become” 1:3 f5sr rc://*/ta/man/translate/figs-idiom וַ⁠יָּ֤קָם יוֹנָה֙ לִ⁠בְרֹ֣חַ 1 Here the words **got up** mean that Jonah took action in response to God’s command, but his action was to disobey instead of to obey. If your readers would misunderstand this, you could state the meaning plainly. See how you translated this idiom in [1:2](../01/02.md). Alternate translation: “But Jonah decided to run away” or “Jonah prepared himself, but to run away” 1:3 n96t rc://*/ta/man/translate/figs-metaphor מִ⁠לִּ⁠פְנֵ֖י יְהוָ֑ה & מִ⁠לִּ⁠פְנֵ֖י יְהוָֽה 1 The expression **the face of Yahweh** represents his presence. If it would be helpful in your language, you could state the meaning plainly. The idea of Yahweh’s presence also includes his knowledge, notice, attention, or judgment. By running away, Jonah is hoping that Yahweh will not notice that he is disobeying. Alternate translation: “from the presence of Yahweh” … “away from Yahweh” -1:3 g66v rc://*/ta/man/translate/figs-explicit לִ⁠בְרֹ֣חַ תַּרְשִׁ֔ישָׁ⁠ה 1 This city named Tarshish was in the direction opposite to Nineveh. You could include this information if that would be helpful to your readers. Alternate translation: “and went in the opposite direction, toward Tarshish, away” +1:3 g66v rc://*/ta/man/translate/figs-explicit לִ⁠בְרֹ֣חַ תַּרְשִׁ֔ישָׁ⁠ה 1 This city named Tarshish was in the direction opposite to Nineveh. You could include this information if that would be helpful to your readers. Alternate translation: “to flee in the opposite direction, toward Tarshish, away” 1:3 djv1 וַ⁠יֵּ֨רֶד יָפ֜וֹ 1 Alternate translation: “Jonah went to Joppa” 1:3 w3uc rc://*/ta/man/translate/translate-unknown אָנִיָּ֣ה 1 A **ship** is a a very large type of boat that can travel on the sea and carry many passengers or heavy cargo. If your readers would not be familiar with this type of boat, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “a large boat” 1:3 pz67 וַ⁠יִּתֵּ֨ן שְׂכָרָ֜⁠הּ 1 Alternate translation: “There Jonah paid the cost of his trip” 1:3 g5xp rc://*/ta/man/translate/figs-explicit וַ⁠יֵּ֤רֶד בָּ⁠הּ֙ 1 The ship is large enough that it has at least one lower deck that is inside the ship. This is where Jonah went. You could include this information if that would be helpful to your readers. Alternate translation: “and went down inside the ship” -1:3 i6bi rc://*/ta/man/translate/writing-pronouns עִמָּ⁠הֶם֙ 1 The pronoun **them** refers to the others who were going on the ship, and the only other people we are told about are the crew. If this is not clear for your readers, you could say who these people are. Alternate translation: “with the crew” +1:3 i6bi rc://*/ta/man/translate/writing-pronouns עִמָּ⁠הֶם֙ 1 The pronoun **them** refers to the other people who were traveling on the ship, and the only other people we are told about are members of the crew. If it would be helpful to your readers, you could say who these people are. Alternate translation: “with the crew” 1:4 jdr2 rc://*/ta/man/translate/grammar-connect-logic-contrast וַֽ⁠יהוָ֗ה 1 **But** here indicates a strong contrast between what Jonah thought would happen and what God did. In your translation, indicate this strong contrast in a way that is natural in your language. Alternate translation: “However, Yahweh” 1:4 jdra rc://*/ta/man/translate/figs-personification וְ⁠הָ֣⁠אֳנִיָּ֔ה חִשְּׁבָ֖ה לְ⁠הִשָּׁבֵֽר 1 Here, the author speaks of **the ship** as if it were a person who could think. This clause means that the storm was so severe that the ship was close to breaking apart. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “so that the ship was almost breaking apart” -1:4 jl77 rc://*/ta/man/translate/figs-activepassive לְ⁠הִשָּׁבֵֽר 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “to break apart” -1:5 d13r rc://*/ta/man/translate/translate-unknown הַ⁠מַּלָּחִ֗ים 1 The **sailors** were men who worked on a ship to control the sails and do other tasks. If your readers would not be familiar with this type of work, you could use a more general term or a phrase that explains it. Alternate translation: "the crew" or “the men who worked on the ship” +1:4 jl77 rc://*/ta/man/translate/figs-activepassive לְ⁠הִשָּׁבֵֽר 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “of breaking apart” +1:5 d13r rc://*/ta/man/translate/translate-unknown הַ⁠מַּלָּחִ֗ים 1 The **sailors** were men who worked on a ship to control the sails and do other tasks. If your readers would not be familiar with this type of work, you could use a more general term or a phrase that explains it. Alternate translation: "the crew members" or “the men who worked on the ship” 1:5 u2bj rc://*/ta/man/translate/figs-explicit אֱלֹהָי⁠ו֒ 1 The author assumes that his audience will know that by **his own god** he does not mean the true God, Yahweh. If it would be helpful to your readers, you could state this explicitly in your translation. Alternate translation: "the idol or false god that he worshiped" 1:5 tg27 rc://*/ta/man/translate/figs-idiom לְ⁠הָקֵ֖ל מֵֽ⁠עֲלֵי⁠הֶ֑ם 1 This could mean: (1) to make the ship lighter so that it would float better, Alternate translation: “to help the ship float better” or (2) to lighten or relieve a dangerous situation, Alternate translation: “to lessen the danger they were in” 1:5 uzt4 rc://*/ta/man/translate/writing-background וְ⁠יוֹנָ֗ה יָרַד֙ אֶל־יַרְכְּתֵ֣י הַ⁠סְּפִינָ֔ה וַ⁠יִּשְׁכַּ֖ב וַ⁠יֵּרָדַֽם 1 This sentence provides background information about Jonah's circumstances to help readers understand what happens next in the story. In your translation, present this information in a way that makes it clear that this is background information and that Jonah had already done this before the storm started. 1:5 f63r יַרְכְּתֵ֣י הַ⁠סְּפִינָ֔ה 1 Alternate translation: “the interior of the ship” 1:5 g4y4 וַ⁠יִּשְׁכַּ֖ב וַ⁠יֵּרָדַֽם 1 Alternate translation: “and was lying there fast asleep” or “and lay sound asleep” -1:6 laa3 rc://*/ta/man/translate/translate-unknown וַ⁠יִּקְרַ֤ב אֵלָי⁠ו֙ רַ֣ב הַ⁠חֹבֵ֔ל וַ⁠יֹּ֥אמֶר ל֖⁠וֹ 1 The **captain** of the ship is the person who is in charge of the ship and the **crew**. The **crew** is another name for the sailors. If your readers would not be familiar with these occupations, you could use the name of something similar in your area or you could use a more general term, or a description. Alternate translation: “Then the man in charge of the men working on the ship came to Jonah and said” +1:6 laa3 rc://*/ta/man/translate/translate-unknown וַ⁠יִּקְרַ֤ב אֵלָי⁠ו֙ רַ֣ב הַ⁠חֹבֵ֔ל וַ⁠יֹּ֥אמֶר ל֖⁠וֹ 1 The **captain** of the ship is the person who is in charge of the ship and the **crew**. The **crew** is another name for the group of sailors who work there. If your readers would not be familiar with these occupations, you could use the name of something similar in your area or you could use a more general term or a description. Alternate translation: “Then the man in charge of the men working on the ship came to Jonah and said” 1:6 yx7e rc://*/ta/man/translate/figs-rquestion מַה־לְּ⁠ךָ֣ נִרְדָּ֑ם 1 The captain is using the question form to scold Jonah. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “Stop sleeping!” or “You should not be sleeping!” 1:6 bd4f ק֚וּם 1 While this phrase was used as an idiom in [1:2](../01/02.md) and [1:3](../01/03.md), meaning to prepare to begin the activity which was stated next, here the captain is telling Jonah literally to get up from sleeping. 1:6 k7a5 rc://*/ta/man/translate/figs-idiom קְרָ֣א אֶל־אֱלֹהֶ֔י⁠ךָ 1 To **Cry out to** someone means to loudly ask him for help. Alternate translation: “Pray to your god” @@ -38,11 +38,11 @@ front:intro hk4p 0 # Introduction to Jonah\n\n## Part 1: General Introduction 1:7 t5p9 rc://*/ta/man/translate/translate-unknown וְ⁠נַפִּ֣ילָה גֽוֹרָל֔וֹת 1 We do not know the exact method that the sailors used to cast lots. It may have been with marked stones or pieces of wood. It was their method of getting a god to answer a question. If you have a name in your language for casting lots to get an answer to a question, consider using it here. 1:7 l5xq rc://*/ta/man/translate/figs-explicit וְ⁠נֵ֣דְעָ֔ה בְּ⁠שֶׁ⁠לְּ⁠מִ֛י הָ⁠רָעָ֥ה הַ⁠זֹּ֖את לָ֑⁠נוּ 1 The phrase **so that we may know** implies that the men believed that the gods would control how the lots fell in order to tell them what they wanted to know. This was a form of divination. You could include this information if that would be helpful to your readers. Alternate translation: “so that the gods can tell us who has caused this trouble” 1:7 d726 הָ⁠רָעָ֥ה הַ⁠זֹּ֖את 1 Alternate translation: "this awful storm" -1:7 at67 rc://*/ta/man/translate/figs-idiom וַ⁠יִּפֹּ֥ל הַ⁠גּוֹרָ֖ל עַל־יוֹנָֽה 1 The expression **the lot fell on Jonah** is an idiom meaning that when the men cast lots, the result indicated Jonah. This does not mean that the lot literally fell down on top of Jonah. If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “the lot showed that Jonah was the guilty person” -1:8 wkh6 rc://*/ta/man/translate/writing-pronouns וַ⁠יֹּאמְר֣וּ אֵלָ֔י⁠ו 1 Here, **they** refers back to the group of sailors, referred to as “every man” in verse 7, and **him** refers to Jonah. If it would be helpful in your language, you could repeat Jonah's name and the term that you are using for the sailors here. Alternate translation: “Then the men who were working on the ship said to Jonah” +1:7 at67 rc://*/ta/man/translate/figs-idiom וַ⁠יִּפֹּ֥ל הַ⁠גּוֹרָ֖ל עַל־יוֹנָֽה 1 The expression **the lot fell on Jonah** is an idiom meaning that when the men cast lots, the result indicated Jonah. This does not mean that the lot literally fell down on top of Jonah. If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “and the lot showed that Jonah was the guilty person” +1:8 wkh6 rc://*/ta/man/translate/writing-pronouns וַ⁠יֹּאמְר֣וּ אֵלָ֔י⁠ו 1 Here, **they** refers back to the group of sailors referred to as “every man” in verse 7; the pronoun **him** refers to Jonah. If it would be helpful in your language, you could repeat Jonah's name and the term that you are using for the sailors here. Alternate translation: “Then the men who were working on the ship said to Jonah” 1:8 e7wb הַגִּידָ⁠ה־נָּ֣א לָ֔⁠נוּ בַּ⁠אֲשֶׁ֛ר לְ⁠מִי־הָ⁠רָעָ֥ה הַ⁠זֹּ֖את לָ֑⁠נוּ 1 Alternate translation: “Reveal to us who caused this bad thing that is happening to us” -1:9 wav5 rc://*/ta/man/translate/figs-idiom יְהוָ֞ה & אֲנִ֣י יָרֵ֔א 1 Here, **I fear Yahweh** is an idiom that means “I worship Yahweh and not any other god.” If this phrase does not have that meaning in your language, you could use an idiom from your language that does have that meaning or state the meaning plainly. Alternate translation: “I am a worshipper of Yahweh” -1:10 zi05 rc://*/ta/man/translate/writing-poetry וַ⁠יִּֽירְא֤וּ הָֽ⁠אֲנָשִׁים֙ יִרְאָ֣ה גְדוֹלָ֔ה 1 Here, **afraid with great fear** is an emphatic construction that uses a verb and its object that come from the same root. You may be able to use the same construction in your language to express the meaning here. Alternatively, your language may have another way of showing the emphasis. Alternate translation: “Then the men were extremely frightened” +1:9 wav5 rc://*/ta/man/translate/figs-idiom יְהוָ֞ה & אֲנִ֣י יָרֵ֔א 1 Here, **I fear Yahweh** is an idiom that means “I worship Yahweh and not any other god.” If this phrase does not have that meaning in your language, you could use an idiom from your language that does have that meaning or state the meaning plainly. Alternate translation: “I am a worshiper of Yahweh” +1:10 zi05 rc://*/ta/man/translate/writing-poetry וַ⁠יִּֽירְא֤וּ הָֽ⁠אֲנָשִׁים֙ יִרְאָ֣ה גְדוֹלָ֔ה 1 Here, **afraid with great fear** is an emphatic construction that uses a verb and its object that both come from the same root. You may be able to use the same construction in your language to express the meaning here. Alternatively, your language may have another way of showing the emphasis. Alternate translation: “Then the men were extremely frightened” 1:10 peg3 rc://*/ta/man/translate/figs-rquestion מַה־זֹּ֣את עָשִׂ֑יתָ 1 The men on the ship used a rhetorical question to show how afraid and angry they were that Jonah was causing so much trouble for all of them. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “You have done a terrible thing!” 1:10 us1r rc://*/ta/man/translate/figs-metaphor מִ⁠לִּ⁠פְנֵ֤י יְהוָה֙ 1 This is an expression that refers to the face of Yahweh to represent his presence. The idea of Yahweh’s presence also includes his knowledge, notice, attention, or judgment. By running away, Jonah is hoping that Yahweh will not notice that he is disobeying. Alternate translation: “from the presence of Yahweh” 1:10 jdrb rc://*/ta/man/translate/grammar-connect-time-background כִּ֥י הִגִּ֖יד לָ⁠הֶֽם 1 This verse provides background information about Jonah's disobedience to help readers understand why the sailors were afraid. The sailors reacted in fear because Jonah had already told them that he was running away from Yahweh, the God he worshiped. In your translation, present this information in a way that makes it clear that this is background information. Alternatively, place this information before the first sentence about the sailors being afraid. @@ -57,26 +57,26 @@ front:intro hk4p 0 # Introduction to Jonah\n\n## Part 1: General Introduction 1:13 m3iq rc://*/ta/man/translate/figs-idiom הַ⁠יָּ֔ם הוֹלֵ֥ךְ וְ⁠סֹעֵ֖ר 1 See how you translated this idiom in [1:11](../01/11.md). Alternate translation: “the storm became worse, and even taller waves broke” 1:14 ap77 rc://*/ta/man/translate/grammar-connect-logic-result וַ⁠יִּקְרְא֨וּ 1 Here, **So** indicates that what follows is a result of what came before. Use a connector in your language that makes it clear that what follows is a result of what came before. Alternate translation: “Because of that they called out” or “Because the sea became more violent, they called loudly” 1:14 q2xq וַ⁠יִּקְרְא֨וּ אֶל־יְהוָ֜ה 1 Alternate translation: “Therefore, the men prayed loudly to Yahweh” -1:14 jdr3 rc://*/ta/man/translate/figs-exclamations אָנָּ֤ה 1 **Ah!** is an exclamation that is expressing intense desperation. Use an exclamation that would communicate that meaning in your language. +1:14 jdr3 rc://*/ta/man/translate/figs-exclamations אָנָּ֤ה 1 **Ah!** is an exclamation that is expressing intense desperation. Use an exclamation that would communicate that meaning in your language. 1:14 wz6z rc://*/ta/man/translate/figs-explicit אַל־נָ֣א נֹאבְדָ֗ה בְּ⁠נֶ֨פֶשׁ֙ הָ⁠אִ֣ישׁ הַ⁠זֶּ֔ה 1 In this context, **the life of this man** means “taking the life of this man.” You could include this information if that would be helpful to your readers. Alternate translation: “please do not kill us for taking the life of this man” or “even though we are going to cause this man to die, please do not kill us” 1:14 vv5t rc://*/ta/man/translate/figs-idiom וְ⁠אַל־תִּתֵּ֥ן עָלֵ֖י⁠נוּ דָּ֣ם נָקִ֑יא 1 Here, **do not put innocent blood upon us** is an idiom that means ““do not consider us guilty of killing an innocent person.” If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “and please do not blame us for his death” or “and do not hold us accountable for having killed someone who did not deserve to die” 1:14 qnsr rc://*/ta/man/translate/figs-parallelism אַל־נָ֣א נֹאבְדָ֗ה בְּ⁠נֶ֨פֶשׁ֙ הָ⁠אִ֣ישׁ הַ⁠זֶּ֔ה וְ⁠אַל־תִּתֵּ֥ן עָלֵ֖י⁠נוּ דָּ֣ם נָקִ֑יא 1 These two phrases mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the phrases with a word other than **and** in order to show that the second phrase is repeating the first one, not saying something additional. Alternate translation: “please do not let us perish on account of the life of this man; that is, do not put innocent blood upon us” 1:14 ab73 rc://*/ta/man/translate/grammar-connect-logic-result אָנָּ֤ה יְהוָה֙ אַל־נָ֣א נֹאבְדָ֗ה בְּ⁠נֶ֨פֶשׁ֙ הָ⁠אִ֣ישׁ הַ⁠זֶּ֔ה וְ⁠אַל־תִּתֵּ֥ן עָלֵ֖י⁠נוּ דָּ֣ם נָקִ֑יא כִּֽי־אַתָּ֣ה יְהוָ֔ה כַּ⁠אֲשֶׁ֥ר חָפַ֖צְתָּ עָשִֽׂיתָ 1 If it would be more natural in your language, you could move the last phrase to the first part of what the sailors pray, since this phrase gives the reason for what the rest of the prayer describes. Alternate translation: “Ah! You, Yahweh, have chosen to do things in this way. Therefore, Yahweh, please do not let us perish on account of the life of this man, and do not put innocent blood upon us” or “Ah! You, Yahweh, have caused all of this to happen, so Yahweh, please do not let us perish on account of the life of this man, and do not put innocent blood upon us” 1:15 l9cf rc://*/ta/man/translate/figs-personification וַ⁠יַּעֲמֹ֥ד הַ⁠יָּ֖ם מִ⁠זַּעְפּֽ⁠וֹ 1 Here, **the sea** is spoken of as if it were a person who could rage. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “the sea stopped moving violently” 1:15 ql7e rc://*/ta/man/translate/figs-doublenegatives וַ⁠יַּעֲמֹ֥ד הַ⁠יָּ֖ם מִ⁠זַּעְפּֽ⁠וֹ 1 If it would be clearer in your language, you could use a positive expression to translate this double negative that consists of the negative words **ceased** and **raging**. Alternate translation: “and the sea became still” -1:16 r3gs rc://*/ta/man/translate/writing-poetry וַ⁠יִּֽירְא֧וּ הָ⁠אֲנָשִׁ֛ים יִרְאָ֥ה גְדוֹלָ֖ה אֶת־יְהוָ֑ה 1 Here, **feared … with great fear** is an emphatic construction that uses a verb and its object that come from the same root. You may be able to use the same construction in your language to express the meaning here. Alternatively, your language may have another way of showing the emphasis. See how you translated this phrase in [verse 10](../01/10.md), but be aware that you may want a different translation here for the different kind of fear that this is. The danger of the storm is past; now they are in awe of Yahweh's power. Alternate translation: “then the men became greatly awed at Yahweh’s power” or “then the men worshiped Yahweh with great awe” -1:16 lj3z rc://*/ta/man/translate/writing-poetry וַ⁠יִּֽזְבְּחוּ־זֶ֨בַח֙ לַֽ⁠יהוָ֔ה וַֽ⁠יִּדְּר֖וּ נְדָרִֽים 1 Here, both **sacrificed a sacrifice** and **vowed vows** use a verb and its object that come from the same root to emphasize the ideas. You may be able to use the same construction in your language to express the meaning here. Alternatively, your language may have another way of showing the emphasis. Alternate translation: “and they offered up a sacrifice to Yahweh and made vows to him” +1:16 r3gs rc://*/ta/man/translate/writing-poetry וַ⁠יִּֽירְא֧וּ הָ⁠אֲנָשִׁ֛ים יִרְאָ֥ה גְדוֹלָ֖ה אֶת־יְהוָ֑ה 1 Here, **feared … with great fear** is an emphatic construction that uses a verb and its object that both come from the same root. You may be able to use the same construction in your language to express the meaning here. Alternatively, your language may have another way of showing the emphasis. See how you translated this phrase in [verse 10](../01/10.md), but be aware that you may want a different translation here for the different kind of fear that this is. The danger of the storm is past; now they are in awe of Yahweh's power. Alternate translation: “then the men became greatly awed at Yahweh’s power” or “then the men worshiped Yahweh with great awe” +1:16 lj3z rc://*/ta/man/translate/writing-poetry וַ⁠יִּֽזְבְּחוּ־זֶ֨בַח֙ לַֽ⁠יהוָ֔ה וַֽ⁠יִּדְּר֖וּ נְדָרִֽים 1 Here, both **sacrificed a sacrifice** and **vowed vows** use a verb and its object both that come from the same root to emphasize the ideas. You may be able to use the same construction in your language to express the meaning here. Alternatively, your language may have another way of showing the emphasis. Alternate translation: “and they offered up a sacrifice to Yahweh and made vows to him” 1:17 q87y וַ⁠יְמַ֤ן יְהוָה֙ דָּ֣ג גָּד֔וֹל לִ⁠בְלֹ֖עַ אֶת־יוֹנָ֑ה וַ⁠יְהִ֤י יוֹנָה֙ בִּ⁠מְעֵ֣י הַ⁠דָּ֔ג שְׁלֹשָׁ֥ה יָמִ֖ים וּ⁠שְׁלֹשָׁ֥ה לֵילֽוֹת 0 Some versions number this verse as the first verse of chapter 2. You may want to number the verses according to the main version that your language group uses. 1:17 jdr4 rc://*/ta/man/translate/writing-newevent וַ⁠יְמַ֤ן יְהוָה֙ דָּ֣ג גָּד֔וֹל לִ⁠בְלֹ֖עַ אֶת־יוֹנָ֑ה 1 The author is using the word translated **Now** to introduce a new event in the story. Use a word, phrase, or other method in your language that is natural for introducing a new event. This new event starts the next part of the story, where Yahweh saves Jonah from the sea, and Jonah prays. 2:intro ae4k 0 # Jonah 2 General Notes\n\n## Structure and Formatting\n\nThis chapter begins with a prayer by Jonah, and many translators have chosen to set it apart by setting its lines farther to the right on the page than the rest of the text. Also, the prayer is in the style of poetry. To show that, many translations put each line of the poem on a separate line. Translators can follow these practices, but they are not obligated to do so. You may wish to follow the format of a well-known translation in your area.\n\n## Special Concepts in this Chapter\n\n### Sea\n\nThis chapter contains many terms that describe the sea. If people who speak your language are unfamiliar with the sea, you will need to discuss how to describe these things. (See: [[rc://*/ta/man/translate/translate-unknown]])\n\n## Important Figures of Speech in this Chapter\n\n### Poetic Imagery\n\nPrayers in Scripture are often expressed in poetry. Poetry frequently uses metaphors and other imagery to more powerfully communicate very emotional topics. For example, Jonah thought he would die in a fish in the sea, and so he compares being trapped there as being surrounded by the bars of the earth and being in the “belly of Sheol.” Jonah is overwhelmed by the depth of the sea and expresses this by speaking about being at the “base of the mountains.” (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Parallelism\n\nHebrew poetry often expresses something in one line and then expresses that same thought in another line but using different words. This emphasizes the ideas in the parallel lines. For example, verse 2 has two halves that are saying basically the same thing. \n\nI cried out to Yahweh from my distress, \n and he answered me;\nfrom the belly of Sheol I cried out; \n you heard my voice.\n\nEach half also has two parts. The first part of each half is saying the same thing as the other, and the second part of each half is also saying the same thing as each other. If your language would not repeat ideas like this in poetry, see: [[rc://*/ta/man/translate/figs-parallelism]] for ideas for how to translate this kind of poetry.\n\n -2:1 alr2 rc://*/ta/man/translate/figs-possession יְהוָ֖ה אֱלֹהָ֑י⁠ו 1 Here, the author is using the possessive form to describe **Yahweh** as the God whom Jonah worshiped. The word **his** does not mean that Jonah owned God. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “Yahweh, the God to whom he belonged,” +2:1 alr2 rc://*/ta/man/translate/figs-possession יְהוָ֖ה אֱלֹהָ֑י⁠ו 1 Here, the author is using the possessive form to describe **Yahweh** as the God whom Jonah worshiped. The word **his** does not mean that Jonah owned God. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “Yahweh, the God to whom he belonged,” 2:2 al5b וַ⁠יֹּ֗אמֶר 1 Alternate translation: “Jonah said” 2:2 jdrc rc://*/ta/man/translate/writing-poetry קָ֠רָאתִי מִ⁠צָּ֥רָה לִ֛⁠י אֶל־יְהוָ֖ה וַֽ⁠יַּעֲנֵ֑⁠נִי 1 This is poetic language. If your language has a way to indicate poetry, you could use it here. This line begins a poem describing Jonah’s experience in the fish, his prayer, and God’s answer. The poem describes these things from a time after they had already happened. -2:2 s7fi rc://*/ta/man/translate/figs-123person קָ֠רָאתִי מִ⁠צָּ֥רָה לִ֛⁠י אֶל־יְהוָ֖ה וַֽ⁠יַּעֲנֵ֑⁠נִי 1 In this poem that is also a prayer, Jonah refers to God in both the third person (using “he”) and the first person (using “you”). If this would not be natural in your language, you could use the first person form throughout the poem. Alternate translation: “Yahweh, I cried out to you during my distress, and you answered me” +2:2 s7fi rc://*/ta/man/translate/figs-123person קָ֠רָאתִי מִ⁠צָּ֥רָה לִ֛⁠י אֶל־יְהוָ֖ה וַֽ⁠יַּעֲנֵ֑⁠נִי 1 In this poem that is also a prayer, Jonah refers to God in both the third person (using “he”) and the second person (using “you”). If this would not be natural in your language, you could use the second-person form throughout the poem. Alternate translation: “Yahweh, I cried out to you during my distress, and you answered me” 2:2 wdr4 rc://*/ta/man/translate/figs-explicit וַֽ⁠יַּעֲנֵ֑⁠נִי 1 The implication is that Yahweh answered Jonah's prayer for help by helping him. You could include this information if that would be helpful to your readers. Alternate translation: “and Yahweh helped me" -2:2 ogez rc://*/ta/man/translate/figs-parallelism קָ֠רָאתִי מִ⁠צָּ֥רָה לִ֛⁠י אֶל־יְהוָ֖ה וַֽ⁠יַּעֲנֵ֑⁠נִי מִ⁠בֶּ֧טֶן שְׁא֛וֹל שִׁוַּ֖עְתִּי שָׁמַ֥עְתָּ קוֹלִֽ⁠י 1 The two halves of this verse mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the phrases in a way that would show that the second phrase is repeating the first one, not saying something additional. Alternate translation: “I cried out to Yahweh from my distress, and he answered me; that is,\nfrom the belly of Sheol I cried out, and you heard my voice” -2:2 w8wn rc://*/ta/man/translate/figs-metaphor מִ⁠בֶּ֧טֶן שְׁא֛וֹל 1 Here Jonah is speaking of the fish's belly as though it were **Sheol**, that is, the place of the dead. Jonah is expressing that he believed that this is where he would die very soon. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “When I was almost dead” -2:2 ab77 rc://*/ta/man/translate/translate-names שְׁא֛וֹל 1 **Sheol** was the name of the place where people went after they died. It was thought to be a shadowy world located somewhere under the ground. The New Testament equivalent seems to be “Hades,” where the dead wait for judgment (see Rev. 20:13). If your language has a word for this place, you may want to use it here, or borrow the word “Sheol.” +2:2 ogez rc://*/ta/man/translate/figs-parallelism קָ֠רָאתִי מִ⁠צָּ֥רָה לִ֛⁠י אֶל־יְהוָ֖ה וַֽ⁠יַּעֲנֵ֑⁠נִי מִ⁠בֶּ֧טֶן שְׁא֛וֹל שִׁוַּ֖עְתִּי שָׁמַ֥עְתָּ קוֹלִֽ⁠י 1 The two halves of this verse mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the phrases in a way that would show that the second phrase is repeating the first one, not saying something additional. Alternate translation: “I cried out to Yahweh from my distress, and he answered me; that is, from the belly of Sheol I cried out, and you heard my voice” +2:2 w8wn rc://*/ta/man/translate/figs-metaphor מִ⁠בֶּ֧טֶן שְׁא֛וֹל 1 Here Jonah is speaking of the fish's belly as if it were **Sheol**, that is, the place of the dead. Jonah is expressing that he believed that this is where he would die very soon. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “When I was almost dead” +2:2 ab77 rc://*/ta/man/translate/translate-names שְׁא֛וֹל 1 **Sheol** was the name of the place where they believed that people went after they died. It was thought to be a shadowy world located somewhere under the ground. The New Testament equivalent seems to be “Hades,” where the dead wait for judgment (see Rev. 20:13). If your language has a word for this place, you may want to use it here or borrow the word “Sheol.” 2:2 jdrd rc://*/ta/man/translate/figs-idiom שָׁמַ֥עְתָּ קוֹלִֽ⁠י 1 Here, **you heard my voice** is equivalent to the phrase “he answered me” in the previous line of poetry. In this context, Jonah is expressing that Yahweh both heard him and acted to save him. If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “You heard me and acted to save to me” 2:3 glp2 rc://*/ta/man/translate/figs-metaphor בִּ⁠לְבַ֣ב יַמִּ֔ים 1 Here the term **heart** is a metaphor for the center of something. To be in **the heart of the seas** means to be completely surrounded by sea water. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “under the sea water” 2:3 twte rc://*/ta/man/translate/translate-plural יַמִּ֔ים 1 Here, Jonah refers to the sea by using the plural **seas** to intensify the idea. If it would be more natural in your language, you can use the singular and intensify the idea in another way. Alternate translation: “the vast ocean” @@ -86,53 +86,53 @@ front:intro hk4p 0 # Introduction to Jonah\n\n## Part 1: General Introduction 2:4 jdr5 rc://*/ta/man/translate/grammar-connect-logic-contrast וַ⁠אֲנִ֣י 1 **But I** shows that there is a contrast between the actions of Yahweh, which Jonah had just talked about, and his own response, which he will talk about now. In your translation, indicate this contrast in a way that is natural in your language. Alternate translation: “On my part” 2:4 x1w9 rc://*/ta/man/translate/figs-activepassive נִגְרַ֖שְׁתִּי 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “You drove me out” 2:4 z1yx rc://*/ta/man/translate/figs-metonymy מִ⁠נֶּ֣גֶד עֵינֶ֑י⁠ךָ 1 Here, **eyes** is a metonym meaning seeing, and seeing is a metonym for the knowledge, notice, and attention of God. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “from before you” or “from your presence” or “to where you do not notice me” -2:4 ua1u rc://*/ta/man/translate/grammar-connect-logic-contrast אַ֚ךְ 1 Here, **yet** indicates a contrast between Jonah being driven away from God and Jonah's hope to see the temple again. In your translation, indicate this contrast in a way that is natural in your language. Alternate translation: “text” -2:5 abc2 rc://*/ta/man/translate/figs-parallelism אֲפָפ֤וּ⁠נִי מַ֨יִם֙ עַד־נֶ֔פֶשׁ תְּה֖וֹם יְסֹבְבֵ֑⁠נִי 1 These two phrases mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the phrases in a way that shows that the second phrase is repeating the first one, not saying something additional. Alternate translation: “Water had closed around me even as far as life, indeed, the deep was surrounding me” +2:4 ua1u rc://*/ta/man/translate/grammar-connect-logic-contrast אַ֚ךְ 1 Here, **yet** indicates a contrast between Jonah being driven away from God and Jonah's hope to see the temple again. In your translation, indicate this contrast in a way that is natural in your language. Alternate translation: “nevertheless” +2:5 abc2 rc://*/ta/man/translate/figs-parallelism אֲפָפ֤וּ⁠נִי מַ֨יִם֙ עַד־נֶ֔פֶשׁ תְּה֖וֹם יְסֹבְבֵ֑⁠נִי 1 These two phrases mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the phrases in a way that shows that the second phrase is repeating the first one, not saying something additional. Alternate translation: “Water had closed around me even as far as life; indeed, the deep was surrounding me” 2:5 rf4b מַ֨יִם֙ 1 Alternate translation: "The sea" 2:5 ca31 עַד־נֶ֔פֶשׁ 1 Here the Hebrew term **life** can also possibly mean “neck” or “soul.” In any case, the water was threatening to end his life. Alternate translation: “up to my neck” or “as far as my soul” 2:5 nr3v תְּה֖וֹם יְסֹבְבֵ֑⁠נִי 1 Alternate translation: “deep water was all around me” -2:5 p1fw rc://*/ta/man/translate/translate-unknown ס֖וּף 1 **Seaweed** is a kind of long, stringy plant that grows in the sea. +2:5 p1fw rc://*/ta/man/translate/translate-unknown ס֖וּף 1 The word **seaweed** means a kind of long, stringy plant that grows in the sea. 2:6 z36i rc://*/ta/man/translate/figs-metaphor הָ⁠אָ֛רֶץ בְּרִחֶ֥י⁠הָ בַעֲדִ֖⁠י לְ⁠עוֹלָ֑ם 1 Here Jonah is speaking of **the earth** under the water as if it had **bars** like a prison. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the earth was like a prison that was about to lock me in forever” 2:6 c8v0 rc://*/ta/man/translate/figs-metonymy חַיַּ֖⁠י 1 Here, **life** represents Jonah himself. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “me, alive” 2:6 dc3r rc://*/ta/man/translate/figs-metaphor וַ⁠תַּ֧עַל מִ⁠שַּׁ֛חַת חַיַּ֖⁠י 1 Here, the term **pit** has a double meaning. Jonah is in a deep place that could be called a pit, and this is also a word that is used in poetry for the place of the dead. Jonah is expressing that he felt certain that he would die in this place. Alternate translation: “but you saved my life from the place of the dead” 2:6 i3mx rc://*/ta/man/translate/figs-infostructure יְהוָ֥ה אֱלֹהָֽ⁠י 1 If it would be more natural in your language, you could put this phrase at the beginning of the sentence after **but** or **you**. 2:6 geyd rc://*/ta/man/translate/figs-possession אֱלֹהָֽ⁠י 1 Here, Jonah is using the possessive form **my** to describe **God**. If your language would not use the possessive form for this, you could use a more natural expression. Alternate translation: “the God to whom I belong” -2:7 jdr6 בְּ⁠הִתְעַטֵּ֤ף עָלַ⁠י֙ נַפְשִׁ֔⁠י 1 This phrase could mean that: (1) Jonah was already in the process of dying when he remembered Yahweh. Alternate translation: “when my life was fainting away from me” (2) Jonah had given up hope of being rescued and resigned himself to the fact that he would die. Alternate translation: “when my spirit inside me had fainted” +2:7 jdr6 בְּ⁠הִתְעַטֵּ֤ף עָלַ⁠י֙ נַפְשִׁ֔⁠י 1 This phrase could mean that: (1) Jonah was already in the process of dying when he remembered Yahweh. Alternate translation: “when my life was fainting away from me” (2) Jonah had given up hope of being rescued and resigned himself to the fact that he would die. Alternate translation: “when my spirit inside me had fainted” 2:7 l2b6 rc://*/ta/man/translate/figs-explicit אֶת־יְהוָ֖ה זָכָ֑רְתִּי 1 The implication is that when Jonah **remembered** Yahweh, he also prayed to him. You could include this information if that would be helpful to your readers. Alternate translation: “I thought of Yahweh and asked him to help me” -2:7 bql5 rc://*/ta/man/translate/figs-123person אֶת־יְהוָ֖ה זָכָ֑רְתִּי 1 Jonah changes to talking about Yahweh in the third person here, and then continues to talk to him in the second person in the rest of the prayer. If this would not be natural in your language, you could use the second person form here. Alternate translation: “I remembered you, Yahweh” +2:7 bql5 rc://*/ta/man/translate/figs-123person אֶת־יְהוָ֖ה זָכָ֑רְתִּי 1 Jonah changes to talking about Yahweh in the third person here and then continues to talk to him in the second person in the rest of the prayer. If this would not be natural in your language, you could use the second-person form here. Alternate translation: “I remembered you, Yahweh” 2:7 ue9g rc://*/ta/man/translate/figs-metaphor וַ⁠תָּב֤וֹא אֵלֶ֨י⁠ךָ֙ תְּפִלָּתִ֔⁠י אֶל־הֵיכַ֖ל קָדְשֶֽׁ⁠ךָ 1 Jonah speaks as if his **prayer** could travel to God and his temple. This means that God heard his prayer and responded to it. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “then you in your holy temple heard my prayer” 2:8 u1l9 rc://*/ta/man/translate/figs-idiom מְשַׁמְּרִ֖ים הַבְלֵי־שָׁ֑וְא 1 Here the term **empty vanities** is probably an idiom referring to idols of false gods. If this phrase does not have that meaning in your language, you could use an idiom from your language that does have that meaning or state the meaning plainly. Alternate translation: “Those who give attention to useless idols” or “Those who pay attention to useless gods” -2:8 fac9 rc://*/ta/man/translate/figs-explicit חַסְדָּ֖⁠ם יַעֲזֹֽבוּ 1 Here, **covenant faithfulness** could refer to: (1) the faithfulness of God to his people. Alternate translation: “are rejecting you, who would be faithful to them” (2) the faithfulness of the people to God. Alternate translation: “are abandoning their commitment to you” +2:8 fac9 rc://*/ta/man/translate/figs-explicit חַסְדָּ֖⁠ם יַעֲזֹֽבוּ 1 Here, **covenant faithfulness** could refer to: (1) the faithfulness of God to his people. Alternate translation: “are rejecting you, who would be faithful to them” (2) the faithfulness of the people to God. Alternate translation: “are abandoning their commitment to you” 2:9 q3yb rc://*/ta/man/translate/grammar-connect-logic-contrast וַ⁠אֲנִ֗י 1 This expression shows that there is a contrast between Jonah himself and the people about whom Jonah had just spoken. They paid attention to useless gods, but he would worship Yahweh. In your translation, indicate this contrast in a way that is natural in your language. Alternate translation: “But as for me” 2:9 nfd2 rc://*/ta/man/translate/figs-idiom בְּ⁠ק֤וֹל תּוֹדָה֙ 1 The phrase **with a voice of thanksgiving** is an idiom that means “while praising God.” If this phrase does not have that meaning in your language, you could use an idiom from your language that does have that meaning or state the meaning plainly. It is not clear whether Jonah planned to thank God by singing or shouting joyfully. Alternate translation: “while praising you out loud” 2:9 jdrh rc://*/ta/man/translate/figs-idiom יְשׁוּעָ֖תָ⁠ה לַ⁠יהוָֽה 1 Here, **Salvation belongs to Yahweh** is an idiom that means “only Yahweh can save.” If this phrase does not have that meaning in your language, you could use an idiom from your language that does have that meaning or state the meaning plainly. Alternate translation: “Salvation comes from Yahweh” or “Yahweh is the One who saves” -2:9 y5sk rc://*/ta/man/translate/figs-123person יְשׁוּעָ֖תָ⁠ה לַ⁠יהוָֽה 1 Here Jonah makes a statement about Yahweh in the third person as part of his prayer to Yahweh. If this would not be natural in your language, you could add “you” to make it the second person form. See also the Note concerning the phrase “I cried out to Yahweh from my distress … ” in [2:2](../02/02/jdrc). Alternate translation: “Salvation belongs to you, Yahweh” +2:9 y5sk rc://*/ta/man/translate/figs-123person יְשׁוּעָ֖תָ⁠ה לַ⁠יהוָֽה 1 Here Jonah makes a statement about Yahweh in the third person as part of his prayer to Yahweh. If this would not be natural in your language, you could add “you” to make it the second-person form. See also the Note concerning the phrase “I cried out to Yahweh from my distress … ” in [2:2](../02/02/jdrc). Alternate translation: “Salvation belongs to you, Yahweh” 2:9 r4j4 rc://*/ta/man/translate/figs-abstractnouns יְשׁוּעָ֖תָ⁠ה לַ⁠יהוָֽה 1 If your language does not use an abstract noun for the idea of the word **Salvation**, you can express the same idea with a verbal form such as “save.” Alternate translation: “Yahweh is the one who saves people” 2:10 qrhh rc://*/ta/man/translate/figs-explicit וַ⁠יֹּ֥אמֶר יְהוָ֖ה לַ⁠דָּ֑ג 1 The content of what **Yahweh spoke** was a command to vomit up Jonah. You could include this information if that would be helpful to your readers. Alternate translation: “And Yahweh told the fish to vomit up Jonah onto the land” 2:10 na0f rc://*/ta/man/translate/figs-quotations וַ⁠יֹּ֥אמֶר יְהוָ֖ה לַ⁠דָּ֑ג 1 If it would be more natural in your language, you could express this as a direct quotation. Alternate translation: “And Yahweh said to the fish, ‘Vomit up Jonah onto the dry land’” 2:10 dz3j rc://*/ta/man/translate/figs-explicitinfo אֶל־הַ⁠יַּבָּשָֽׁה 1 In some languages it would be unnecessary or unnatural to express that the **land** was **dry**. If this is true of your language, you could use a more natural expression for the land at the edge of the sea. Alternate translation: “upon the ground” or “onto the shore” -3:intro z3ut 0 # Jonah 3 General Notes\n\n## Structure and Formatting\n\nThis chapter returns to the narrative about Jonah.\n\n## Special Concepts in this Chapter\n\n### Animals\n\nAccording to the king’s proclamation, the animals had to participate in the fast which he had ordered. This was unusual, and probably indicates that the king wanted God to see that all of Nineveh was taking his proclamation of destruction very seriously. There is nothing in the law of Moses that instructed the people to have their animals participate in fasting. (See: [[rc://*/tw/dict/bible/kt/lawofmoses]])\n\n### God Repenting or Relenting\n\nThe last verse of this chapter says, “So then God relented in regard to the evil that he had said he would do to them, and he did not do it.” This concept of God changing His mind may seem inconsistent with the fact that God’s character and his plans do not change. \n\nHowever, God's actions of punishment or mercy depend on human actions. God often changes his action from punishment to mercy in response to humans who repent of their sins, because he prefers to be merciful. Because the Ninevites repented, God did not follow through with the judgment that he told Jonah to proclaim, and Jonah described that in a human way as “relenting” or as some versions say, “changing his mind.” The reader understands that this was God’s plan from the beginning. \n\n### God Planning Evil\n\nThe Hebrew word translated as “evil” in the ULT is very broad, including moral evil, physical evil, and everything that is bad. So in verse 10, the author uses the same word for God's planned destruction of Nineveh as he used for the people's wicked behavior. The ULT translates each of these uses as “evil” to show the user that it is the same Hebrew word in each place. By using the same word, the author is showing that when people repent of moral evil, God relents from doing physical evil (punishment). God never does moral evil. If your language would not use the same word for both of these, you will want to use different words for them. \n\n## Other Possible Translation Difficulties in this Chapter\n\n### Size of Nineveh\n\nThe ruins of the ancient city of Nineveh that have been uncovered are about 8 miles or 13 kilometers around. So, although Nineveh was a very big city in the ancient world, it was not as big as most modern cities. The description of Nineveh as “a journey of three days” seems to mean that it took three days to walk through it, although that seems to be more time that would be needed to walk through a city of that size. Of course, it depends what a person is doing while on this journey through the city, there may have been extensive settlements outside the city walls, and the length of time is probably only a general approximation. Translators should simply translate the text and not try to reconcile it with what modern archeologists think that they know about ancient Nineveh and the people who walked through it. \n\n### A City Great to God\n\nVerse three in the ULT describes Nineveh as “a city great to God.” In Hebrew, saying that something is "to God" or "of God" is an idiom that means that it is an extreme example of that thing. For example, in Genesis 30:8 Rachel describes the struggle she has had with her sister as “a struggle of God,” meaning “a mighty struggle” or “an extremely difficult struggle.” Other examples of this idiom in the Bible are Genesis 23:6; Exodus 9:28; 1 Samuel 14:15; Psalms 36:6 and 80:10. In Jonah 3:3, this idiom probably means that Nineveh was an extremely large city. See how this is translated in the Bible that is most commonly used in your area. You may want to follow how they translated this idiom.\n\n\n +3:intro z3ut 0 # Jonah 3 General Notes\n\n## Structure and Formatting\n\nThis chapter returns to the narrative about Jonah.\n\n## Special Concepts in this Chapter\n\n### Animals\n\nAccording to the king’s proclamation, the animals had to participate in the fast which he had ordered. This was unusual and probably indicates that the king wanted God to see that all of Nineveh was taking his proclamation of destruction very seriously. There is nothing in the law of Moses that instructed the people to have their animals participate in fasting. (See: [[rc://*/tw/dict/bible/kt/lawofmoses]])\n\n### God Repenting or Relenting\n\nThe last verse of this chapter says, “So then God relented in regard to the evil that he had said he would do to them, and he did not do it.” This concept of God changing His mind may seem inconsistent with the fact that God’s character and his plans do not change. \n\nHowever, God's actions of punishment or mercy depend on human actions. God often changes his action from punishment to mercy in response to humans who repent of their sins, because he prefers to be merciful. Because the Ninevites repented, God did not follow through with the judgment that he told Jonah to proclaim, and Jonah described that in a human way as “relenting” or as some versions say, “changing his mind.” The reader understands that this was God’s plan from the beginning. \n\n### God Planning Evil\n\nThe Hebrew word translated as “evil” in the ULT is very broad, including moral evil, physical evil, and everything that is bad. So in verse 10, the author uses the same word for God's planned destruction of Nineveh as he used for the people's wicked behavior. The ULT translates each of these uses as “evil” to show the user that it is the same Hebrew word in each place. By using the same word, the author is showing that when people repent of moral evil, God relents from doing physical evil (punishment). God never does moral evil. If your language would not use the same word for both of these, you will want to use different words for them. \n\n## Other Possible Translation Difficulties in this Chapter\n\n### Size of Nineveh\n\nThe ruins of the ancient city of Nineveh that have been uncovered are about 8 miles or 13 kilometers around. So, although Nineveh was a very big city in the ancient world, it was not as big as most modern cities. The description of Nineveh as “a journey of three days” seems to mean that it took three days to walk through it, although that seems to be more time than would be needed to walk through a city of that size. Of course, it depends on several factors: what a person is doing while on this journey through the city, and that there may have been extensive settlements outside the city walls. Also, the length of time given is probably only a general approximation. Translators should simply translate the text and not try to reconcile it with what modern archeologists think that they know about ancient Nineveh and the people who walked through it. \n\n### A City Great to God\n\nVerse three in the ULT describes Nineveh as “a city great to God.” In Hebrew, saying that something is "to God" or "of God" is an idiom that means that it is an extreme example of that thing. For example, in Genesis 30:8, Rachel describes the struggle she has had with her sister as “a struggle of God,” meaning “a mighty struggle” or “an extremely difficult struggle.” Other examples of this idiom in the Bible are found in Genesis 23:6, Exodus 9:28, 1 Samuel 14:15, Psalms 36:6, and Psalms 80:10. In Jonah 3:3, this idiom probably means that Nineveh was an extremely large city. See how this is translated in the Bible that is most commonly used in your area. You may want to follow how they translated this idiom.\n\n\n 3:1 jdr7 rc://*/ta/man/translate/writing-newevent וַ⁠יְהִ֧י דְבַר־יְהוָ֛ה 1 This phrase introduces the second half of the story of Jonah. The same phrase introduced the first half of the story in [1:1](../01/01.md) See how you translated it there. 3:1 xj6n rc://*/ta/man/translate/figs-idiom וַ⁠יְהִ֧י דְבַר־יְהוָ֛ה 1 This is an idiom meaning that Yahweh spoke in some way. See how you translated this in [1:1](../01/01.md). Alternate translation: “Then Yahweh spoke his message” -3:2 cl3b rc://*/ta/man/translate/figs-idiom ק֛וּם 1 **Get up** is an idiom that means that Jonah should take action and obey the next command, which is “go.” If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. See how you translated this in [1:2](../01/02.md) and [1:3](../01/03.md). Alternate translation: “Look alive” or “prepare yourself” +3:2 cl3b rc://*/ta/man/translate/figs-idiom ק֛וּם 1 **Get up** is an idiom that means that Jonah should take action and obey the next command, which is “go.” If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. See how you translated this in [1:2](../01/02.md) and [1:3](../01/03.md). Alternate translation: “Look alive” or “Prepare yourself” 3:2 ve4i rc://*/ta/man/translate/figs-explicit הָ⁠עִ֣יר הַ⁠גְּדוֹלָ֑ה 1 Here, as in [1:2](../01/02.md), **great** means both large and important. You could include this information if that would be helpful to your readers. Alternate translation: “the large and important city” -3:2 ir79 rc://*/ta/man/translate/figs-metonymy וִּ⁠קְרָ֤א אֵלֶ֨י⁠הָ֙ אֶת־הַ⁠קְּרִיאָ֔ה אֲשֶׁ֥ר אָנֹכִ֖י דֹּבֵ֥ר אֵלֶֽי⁠ךָ 1 Here, **it** refers to the city of **Nineveh**, which represents the people who live there. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “and tell the people there what I tell you to tell them” -3:3 k7k9 rc://*/ta/man/translate/figs-idiom וַ⁠יָּ֣קָם יוֹנָ֗ה וַ⁠יֵּ֛לֶךְ אֶל־נִֽינְוֶ֖ה כִּ⁠דְבַ֣ר יְהוָ֑ה 1 Here the words **got up** mean that Jonah “took action” in response to God’s command to go as he did in [1:3](../01/03.md), but this time he obeyed instead of disobeying . If this phrase does not have that meaning in your language, you could use an idiom from your language that does have that meaning or state the meaning plainly. Alternate translation: “This time Jonah obeyed Yahweh and went to Nineveh” or “So Jonah left the beach and went to Nineveh, as Yahweh had commanded him” +3:2 ir79 rc://*/ta/man/translate/figs-metonymy וִּ⁠קְרָ֤א אֵלֶ֨י⁠הָ֙ אֶת־הַ⁠קְּרִיאָ֔ה אֲשֶׁ֥ר אָנֹכִ֖י דֹּבֵ֥ר אֵלֶֽי⁠ךָ 1 Here, the pronoun **it** refers to the city of **Nineveh**, which represents the people who live there. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “and tell the people there what I tell you to tell them” +3:3 k7k9 rc://*/ta/man/translate/figs-idiom וַ⁠יָּ֣קָם יוֹנָ֗ה וַ⁠יֵּ֛לֶךְ אֶל־נִֽינְוֶ֖ה כִּ⁠דְבַ֣ר יְהוָ֑ה 1 Here the words **got up** mean that Jonah “took action” in response to God’s command to go as he did in [1:3](../01/03.md), but this time he obeyed instead of disobeying. If this phrase does not have that meaning in your language, you could use an idiom from your language that does have that meaning or state the meaning plainly. Alternate translation: “This time Jonah obeyed Yahweh and went to Nineveh” or “So Jonah left the beach and went to Nineveh, as Yahweh had commanded him” 3:3 g4nk rc://*/ta/man/translate/figs-metonymy כִּ⁠דְבַ֣ר יְהוָ֑ה 1 Here, **the word of Yahweh** represents Yahweh himself. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “as Yahweh had commanded him” 3:3 dt1b rc://*/ta/man/translate/writing-background וְ⁠נִֽינְוֵ֗ה הָיְתָ֤ה עִיר־גְּדוֹלָה֙ לֵֽ⁠אלֹהִ֔ים מַהֲלַ֖ךְ שְׁלֹ֥שֶׁת יָמִֽים 1 This sentence provides background information about the city of Nineveh to help readers understand what happens next in the story. In your translation, present this information in a way that makes it clear that this is background information, such as introducing it with a word such as **Now**. -3:3 jd8r rc://*/ta/man/translate/figs-idiom עִיר־גְּדוֹלָה֙ לֵֽ⁠אלֹהִ֔ים 1 Here, because of the phrase, **a journey of three days**, the focus of **great** seems to be the size of the city. The phrase **great to God** is an idiom that means “extremely large.” If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “an enormous city” -3:3 ye82 מַהֲלַ֖ךְ שְׁלֹ֥שֶׁת יָמִֽים 1 This could mean: (1) that a person had to walk for three days to completely go through the city from one side of the city to the opposite side. Alternate translation: “a city so large that it would take a person three days to walk through it” (2) that it took three days to see the whole city. Alternate translation: “a city so large that it would take a person three days to see it all” +3:3 jd8r rc://*/ta/man/translate/figs-idiom עִיר־גְּדוֹלָה֙ לֵֽ⁠אלֹהִ֔ים 1 Here, because of the phrase **a journey of three days**, the focus of **great** seems to be the size of the city. The phrase **great to God** is an idiom that means “extremely large.” If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “an enormous city” +3:3 ye82 מַהֲלַ֖ךְ שְׁלֹ֥שֶׁת יָמִֽים 1 This could mean: (1) that a person had to walk for three days to completely go through the city from one side of the city to the opposite side. Alternate translation: “a city so large that it would take a person three days to walk through it” (2) that it took three days to see the whole city. Alternate translation: “a city so large that it would take a person three days to see it all” 3:4 r2al וַ⁠יָּ֤חֶל יוֹנָה֙ לָ⁠ב֣וֹא בָ⁠עִ֔יר מַהֲלַ֖ךְ י֣וֹם אֶחָ֑ד וַ⁠יִּקְרָא֙ 1 The phrase **a journey of one day** could mean: (1) Jonah walked a day’s journey into the city and then he started calling out. Alternate translation: “So Jonah walked into the city for one day, and then he called out” (2) while Jonah was walking through the city on the first day, he started calling out. Alternate translation: “So Jonah began walking into the city for one day, and as he went he called out” 3:4 r94k rc://*/ta/man/translate/figs-explicitinfo וַ⁠יִּקְרָא֙ וַ⁠יֹּאמַ֔ר 1 The expression **called out and said** contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. Alternate translation: “and he proclaimed” or “and he shouted” 3:4 ab78 ע֚וֹד אַרְבָּעִ֣ים י֔וֹם 1 Alternate translation: “After 40 days” or “When 40 days have passed” 3:4 q2nc rc://*/ta/man/translate/translate-numbers אַרְבָּעִ֣ים י֔וֹם 1 Alternate translation: “40 days” 3:4 lywb rc://*/ta/man/translate/figs-activepassive וְ⁠נִֽינְוֵ֖ה נֶהְפָּֽכֶת 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who will do the action, it is clear from the context that it will be God. Alternate translation: “then God will overthrow Nineveh” -3:5 h9dr rc://*/ta/man/translate/figs-gendernotations אַנְשֵׁ֥י נִֽינְוֵ֖ה 1 Although the term **men** is masculine, here it has a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “the men and women” +3:5 h9dr rc://*/ta/man/translate/figs-gendernotations אַנְשֵׁ֥י נִֽינְוֵ֖ה 1 Although the term **men** is masculine, here it has a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “the men and women of Nineveh” 3:5 ab90 rc://*/ta/man/translate/translate-symaction וַ⁠יִּקְרְאוּ־צוֹם֙ וַ⁠יִּלְבְּשׁ֣וּ שַׂקִּ֔ים 1 Both fasting and wearing coarse cloth were symbolic actions that showed sadness or devotion to God or both. If this would not be clear to your readers, you could explain the significance of these actions in the text or in a footnote. Alternate translation: “they proclaimed a fast and put on sackcloth to show that they were sorry for having sinned” 3:5 isk5 מִ⁠גְּדוֹלָ֖⁠ם וְ⁠עַד־קְטַנָּֽ⁠ם 1 Alternate translation: “from the most significant to the least significant people” or “including all of the people, whether important or unimportant” 3:6 pna3 rc://*/ta/man/translate/figs-explicit הַ⁠דָּבָר֙ 1 The author assumes that his readers will understand that this **word** is Jonah's message from God. You could include this information if that would be helpful to your readers. Alternate translation: “Jonah’s message” -3:6 h9wz rc://*/ta/man/translate/translate-symaction וַ⁠יָּ֨קָם֙ מִ⁠כִּסְא֔⁠וֹ וַ⁠יַּעֲבֵ֥ר אַדַּרְתּ֖⁠וֹ מֵֽ⁠עָלָ֑י⁠ו 1 That the king **rose up from his throne and he took off his robe** show that he was acting humbly. The throne and the royal robe were both symbols of his authority and power as king of a powerful nation. If the meaning of these actions would not be clear to your readers, you could explain it in the text or in a footnote. Alternate translation: “and he left his royal throne and removed his royal robe” -3:6 pvp7 rc://*/ta/man/translate/translate-unknown מִ⁠כִּסְא֔⁠וֹ 1 A **throne** is a a special, ceremonial chair that a king sits on when performing his official duties as king. It is reserved for only the king. If your readers would not be familiar with this type of royal seat, you could use the name of something similar in your area or you could use a more general term. Alternate translation: "his royal chair" +3:6 h9wz rc://*/ta/man/translate/translate-symaction וַ⁠יָּ֨קָם֙ מִ⁠כִּסְא֔⁠וֹ וַ⁠יַּעֲבֵ֥ר אַדַּרְתּ֖⁠וֹ מֵֽ⁠עָלָ֑י⁠ו 1 That the king **rose up from his throne and he took off his robe** shows that he was acting humbly. The throne and the royal robe were both symbols of his authority and power as king of a powerful nation. If the meaning of these actions would not be clear to your readers, you could explain it in the text or in a footnote. Alternate translation: “and he left his royal throne and removed his royal robe” +3:6 pvp7 rc://*/ta/man/translate/translate-unknown מִ⁠כִּסְא֔⁠וֹ 1 A **throne** is a a special, ceremonial chair that a king sits on when performing his official duties as king. It is reserved for the king only. If your readers would not be familiar with this type of royal seat, you could use the name of something similar in your area or you could use a more general term. Alternate translation: "his royal chair" 3:6 ab91 rc://*/ta/man/translate/translate-symaction וַ⁠יְכַ֣ס שַׂ֔ק וַ⁠יֵּ֖שֶׁב עַל־הָ⁠אֵֽפֶר 1 The acts of putting on **sackcloth** and sitting **on the ash heap** are symbolic actions meant to show deep sorrow and repentance. If this would not be clear to your readers, you could explain the significance of these actions in the text or in a footnote. Alternate translation: "and he covered himself with sackcloth and sat among the ashes to show his deep sorrow and repentance" 3:7 v29b rc://*/ta/man/translate/figs-explicitinfo וַ⁠יַּזְעֵ֗ק וַ⁠יֹּ֨אמֶר֙ 1 The expression **proclaimed and spoke** contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. Alternate translation: “And he proclaimed” or “And he announced” 3:7 f798 rc://*/ta/man/translate/figs-explicit וַ⁠יַּזְעֵ֗ק וַ⁠יֹּ֨אמֶר֙ 1 The implication is that the king sent messengers to make this proclamation. You could include this information if that would be helpful to your readers. Alternate translation: “And he commanded his messengers to proclaim” @@ -143,31 +143,31 @@ front:intro hk4p 0 # Introduction to Jonah\n\n## Part 1: General Introduction 3:8 jh7e rc://*/ta/man/translate/figs-explicit וְ⁠יִקְרְא֥וּ אֶל־אֱלֹהִ֖ים בְּ⁠חָזְקָ֑ה 1 The writer assumes that his readers will understand what the people were to pray for. You could include this information if that would be helpful to your readers. Alternate translation: “and they must cry out loudly to God and ask for mercy” or “and they must pray earnestly to God that he would be merciful to them” 3:8 si34 rc://*/ta/man/translate/writing-pronouns וְ⁠יִקְרְא֥וּ 1 The pronoun **they** probably refers to the people, not to the animals. If this is not clear for your readers, you could include this information. Alternate translation: “and the people must cry out” 3:8 n3ls rc://*/ta/man/translate/figs-metonymy הֶ⁠חָמָ֖ס אֲשֶׁ֥ר בְּ⁠כַפֵּי⁠הֶֽם 1 Here, **hands** represents "doing." This refers to the violence that the people of Nineveh were doing. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “the violent things that he has done” -3:9 wbt6 rc://*/ta/man/translate/figs-rquestion מִֽי־יוֹדֵ֣עַ 1 The king used this rhetorical question to get the people to think about something that is possible but uncertain: that if they would stop sinning, God might not kill them. It could be translated as a statement: “We do not know.” Or it could be stated as a word and be part of the next sentence: “Perhaps” +3:9 wbt6 rc://*/ta/man/translate/figs-rquestion מִֽי־יוֹדֵ֣עַ 1 The king used this rhetorical question to get the people to think about something that is possible but uncertain: that if they would stop sinning, God might not kill them. It could be translated as a statement: “We do not know.” Or it could be stated as an initial word and be part of the next sentence: “Perhaps” 3:9 z3jj rc://*/ta/man/translate/figs-metaphor יָשׁ֔וּב וְ⁠נִחַ֖ם הָ⁠אֱלֹהִ֑ים 1 Here the author speaks of God changing his mind about bringing judgment as if God were turning around and walking in the opposite direction. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “This god may decide instead to have compassion” or “This god may do the opposite of what he said and be merciful” -3:9 jdrg rc://*/ta/man/translate/figs-idiom מֵ⁠חֲר֥וֹן אַפּ֖⁠וֹ 1 Here **the burning of his nose** is an idiom meaning that the person is angry. If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “from the fire of his belly” or “from his anger” +3:9 jdrg rc://*/ta/man/translate/figs-idiom מֵ⁠חֲר֥וֹן אַפּ֖⁠וֹ 1 Here **the burning of his nose** is an idiom meaning that the person is angry. If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “from the fire of his belly” or “from his anger” 3:9 uvp9 rc://*/ta/man/translate/figs-doublenegatives וְ⁠לֹ֥א נֹאבֵֽד 1 If it would be clearer in your language, you could use a positive expression to translate this double negative that consists of the negative particle **not** and the negative word **perish**. Alternate translation: “so that we will live” or “and spare our lives” 3:10 w3uu וַ⁠יַּ֤רְא הָֽ⁠אֱלֹהִים֙ אֶֽת־מַ֣עֲשֵׂי⁠הֶ֔ם כִּי־שָׁ֖בוּ מִ⁠דַּרְכָּ֣⁠ם הָ⁠רָעָ֑ה 1 Alternate translation: “God saw that they stopped doing evil actions” 3:10 k8am rc://*/ta/man/translate/figs-metaphor שָׁ֖בוּ מִ⁠דַּרְכָּ֣⁠ם הָ⁠רָעָ֑ה 1 Here the author is speaking of them stopping their sinning as if they **turned away** from walking on a path toward **evil ways** and started walking in the opposite direction. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: "they repented from doing evil" 3:10 ab85 rc://*/ta/man/translate/figs-explicit עַל־הָ⁠רָעָ֛ה 1 The word translated as “evil” here is very broad, including moral evil, physical evil, and everything that is bad. It is the same word used in the previous sentence (and verse 8) to describe the actions of the Ninevites. The author is showing that when people repent of moral evil, God relents from doing physical evil (punishment). God never does moral evil. If this is clear in your language, you may want to use the same word in both sentences. If that is not clear, you may want to use different words. Alternate translation: “in regard to the punishment” 3:10 yijn rc://*/ta/man/translate/figs-nominaladj הָ⁠רָעָ֛ה 1 Here the author is using the adjective **evil** as a noun to refer to an evil thing. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “the evil thing” or “the terrible action” 3:10 it1a rc://*/ta/man/translate/figs-explicit וְ⁠לֹ֥א עָשָֽׂה 1 Here, what God **did not do** could be made explicit if it would be helpful in your language. Alternate translation: “and he did not punish them” or “and he did not destroy them” -4:intro ys57 0 # Jonah 4 General Notes\n\n## Structure and Formatting\n\nJonah continues the narrative and brings the book to an unusual conclusion, ending it with a question from God. This emphasizes that the book is not really about Jonah. It is about God’s desire to be merciful to everyone, whether Jew or Gentile. (See: [[rc://*/tw/dict/bible/kt/mercy]])\n\n## Special Concepts in this Chapter\n\n### Prophecy Delayed\n\nAccording to the law of Moses, a prophet must prophesy what Yahweh tells him to prophesy, and his words must come true. If that did not happen, the penalty was death because that shows that he was not a real prophet. But when Jonah told the city of Nineveh that it was going to be destroyed in 40 days, it did not happen at that time. This is because God reserves the right to be merciful. (See: [[rc://*/tw/dict/bible/kt/prophet]] and [[rc://*/tw/dict/bible/kt/lawofmoses]])\n\n### Jonah’s Anger\n\nWhen God did not destroy Nineveh, Jonah was angry with God because Jonah hated the people of Nineveh. They were enemies of Israel. But God wanted Jonah and the readers of this book to learn that God loves all people.\n\n### Characteristics of God\n\nIn verse 2, Jonah attributes a series of characteristics to God. A Jewish reader of this book would recognize this as the description that God used about himself when speaking with Moses on Mount Sinai ([See Exodus 34:6-7\n](Exo/34/6.md)). \n\n### God’s grace\n\nWhen Jonah went outside the city, he got very hot; God graciously provided some relief through the plant. God was trying to teach Jonah that he is a merciful God through this object lesson. (See: [[rc://*/tw/dict/bible/kt/grace]])\n\n## Important Figures of Speech in this Chapter\n\n### Rhetorical questions\n\nIn this chapter, Jonah uses a rhetorical question to show how angry he is at Yahweh. Yahweh then uses a series of three rhetorical questions to teach Jonah about the attitude that he should have. If your language would not use rhetorical questions for these purposes, then use a more natural form. (See: [[rc://*/ta/man/translate/figs-rquestion]])\n\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Evil\n\nThe Hebrew word translated as “evil” in the ULT is very broad, including moral evil, physical evil, and everything that is bad. God never does moral evil. In verse 1, the author says that Jonah considered God's act of mercy in sparing the people of Nineveh to be evil. In verse 2, Jonah describes God as “relenting from evil.” In verse 6, Jonah's situation and attitude are described as evil. This is after the actions of the Ninevites are described as evil in [1:2](../01/02.md), [3:8](../03/08.md), and [3:10](../03/10.md), and the situation of the sailors in [1:7](../01/07.md). The ULT translates the word as “evil” in each place to show the irony that the author wants to convey by using the same Hebrew word for each different bad thing in the book and for one good thing—God's mercy on Nineveh (from Jonah's perspective). If your language would not use the same word for both moral and physical evil, you will want to use different words for each of them. +4:intro ys57 0 # Jonah 4 General Notes\n\n## Structure and Formatting\n\nJonah continues the narrative and brings the book to an unusual conclusion, ending it with a question from God. This emphasizes that the book is not really about Jonah. It is about God’s desire to be merciful to everyone, whether Jew or Gentile. (See: [[rc://*/tw/dict/bible/kt/mercy]])\n\n## Special Concepts in this Chapter\n\n### Prophecy delayed\n\nAccording to the law of Moses, a prophet must prophesy what Yahweh tells him to prophesy, and his words must come true. If that did not happen, the penalty was death, because that unfulfilled prophecy shows that the man was not a real prophet. But when Jonah told the city of Nineveh that it was going to be destroyed in 40 days, it did not happen at that time. This is because God reserves the right to be merciful. (See: [[rc://*/tw/dict/bible/kt/prophet]] and [[rc://*/tw/dict/bible/kt/lawofmoses]])\n\n### Jonah’s anger\n\nWhen God did not destroy Nineveh, Jonah was angry with God because Jonah hated the people of Nineveh. They were enemies of Israel. But God wanted Jonah and the readers of this book to learn that God loves all people.\n\n### Characteristics of God\n\nIn verse 2, Jonah attributes a series of characteristics to God. A Jewish reader of this book would recognize this as the description that God used about himself when speaking with Moses on Mount Sinai ([See Exodus 34:6-7\n](Exo/34/6.md)). \n\n### God’s grace\n\nWhen Jonah went outside the city, he got very hot; God graciously provided some relief through the plant. God was trying to teach Jonah that he is a merciful God through this object lesson. (See: [[rc://*/tw/dict/bible/kt/grace]])\n\n## Important Figures of Speech in this Chapter\n\n### Rhetorical questions\n\nIn this chapter, Jonah uses a rhetorical question to show how angry he is at Yahweh. Yahweh then uses a series of three rhetorical questions to teach Jonah about the attitude that he should have. If your language would not use rhetorical questions for these purposes, then use a more natural form. (See: [[rc://*/ta/man/translate/figs-rquestion]])\n\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Evil\n\nThe Hebrew word translated as “evil” in the ULT is very broad, including moral evil, physical evil, and everything that is bad. God never does moral evil. In verse 1, the author says that Jonah considered God's act of mercy in sparing the people of Nineveh to be evil. In verse 2, Jonah describes God as “relenting from evil.” In verse 6, Jonah's situation and attitude are described as evil. This is after the actions of the Ninevites are described as evil in [1:2](../01/02.md), [3:8](../03/08.md), and [3:10](../03/10.md), and the situation of the sailors in [1:7](../01/07.md). The ULT translates the word as “evil” in each place to show the irony that the author wants to convey by using the same Hebrew word for each different bad thing in the book and for one good thing—God's mercy on Nineveh (from Jonah's perspective). If your language would not use the same word for both moral and physical evil, you will want to use different words for each of them. 4:1 jdr8 rc://*/ta/man/translate/writing-newevent וַ⁠יֵּ֥רַע אֶל־יוֹנָ֖ה 1 This sentence introduces the next part of the story, in which Jonah responds to God because God saved the city of Nineveh. Use a word, phrase, or other method in your language that is natural for introducing a new event. Alternate translation: “Now this was evil to Jonah” or “But for Jonah, this was evil” 4:1 m7ty rc://*/ta/man/translate/writing-pronouns וַ⁠יֵּ֥רַע 1 The pronoun **this** refers to the fact that God did not destroy Nineveh. If this is not clear for your readers, you could say that here. Alternate translation: “But the fact that God spared Nineveh was evil” -4:1 nh8d rc://*/ta/man/translate/writing-poetry וַ⁠יֵּ֥רַע אֶל־יוֹנָ֖ה רָעָ֣ה גְדוֹלָ֑ה 1 Here, **this was evil to Jonah, a great evil** is an emphatic construction that uses a verb and its object that come from the same root. You may be able to use the same construction in your language to express the meaning here. Alternatively, your language may have another way of showing the emphasis. Alternate translation: “But this was exceedingly evil to Jonah” +4:1 nh8d rc://*/ta/man/translate/writing-poetry וַ⁠יֵּ֥רַע אֶל־יוֹנָ֖ה רָעָ֣ה גְדוֹלָ֑ה 1 Here, **this was evil to Jonah, a great evil** is an emphatic construction that uses a verb and its object that both come from the same root. You may be able to use the same construction in your language to express the meaning here. Alternatively, your language may have another way of showing the emphasis. Alternate translation: “But this was exceedingly evil to Jonah” 4:1 abc3 rc://*/ta/man/translate/figs-idiom וַ⁠יִּ֖חַר לֽ⁠וֹ 1 The phrase **it burned to him** is an idiom that speaks of Jonah’s anger as if it were a fire burning inside him. Alternate translation: “and he was very angry” 4:2 q6bb rc://*/ta/man/translate/figs-exclamations אָנָּ֤ה 1 This is an exclamation that is emphasizing intense frustration. Use an exclamation that would communicate that meaning in your language. Alternate translation: “Oh” or “I knew it” -4:2 k24b rc://*/ta/man/translate/figs-rquestion יְהוָה֙ הֲ⁠לוֹא־זֶ֣ה דְבָרִ֗⁠י עַד־הֱיוֹתִ⁠י֙ עַל־אַדְמָתִ֔⁠י 1 Jonah used this rhetorical question to tell God how angry he was. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “Yahweh, this is what I said when I was still in my own country” +4:2 k24b rc://*/ta/man/translate/figs-rquestion יְהוָה֙ הֲ⁠לוֹא־זֶ֣ה דְבָרִ֗⁠י עַד־הֱיוֹתִ⁠י֙ עַל־אַדְמָתִ֔⁠י 1 Jonah used this rhetorical question to tell God how angry he was. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “Yahweh, this is what I said when I was still in my own country!” 4:2 ab79 rc://*/ta/man/translate/figs-explicit יְהוָה֙ הֲ⁠לוֹא־זֶ֣ה דְבָרִ֗⁠י עַד־הֱיוֹתִ⁠י֙ עַל־אַדְמָתִ֔⁠י 1 The implication is that Jonah correctly foretold what would happen. You could include this information if that would be helpful to your readers. Alternate translation: “Yahweh, when I was still in my own country, did I not say that if I warned the people of Nineveh, they might repent, and you would not destroy them” 4:2 ab81 rc://*/ta/man/translate/figs-idiom אֶ֤רֶךְ אַפַּ֨יִם֙ 1 The phrase **long of nostrils** is an idiom meaning that Yahweh does not get angry quickly. If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “with a cool head” or “slow to get angry” or “very patient” 4:2 jv5c וְ⁠רַב־חֶ֔סֶד 1 Alternate translation: “and very faithful” or “and full of love for your people” -4:2 wl7j rc://*/ta/man/translate/figs-explicit וְ⁠נִחָ֖ם עַל־הָ⁠רָעָֽה 1 Here, **evil** refers to the physical destruction of the city of Nineveh and its people. It does not refer to moral evil. In this context, this phrase means that God feels sadness about causing bad things to happen to people who sin, and he acts differently when sinners repent of their sin. You could include this information if that would be helpful to your readers. See the discussion about evil in the chapter introduction, and how you translated this word in [4:1](../04/01.md). Alternate translation: “and you feel sadness about causing disaster for sinners” or “and you decide not to punish sinners who repent” +4:2 wl7j rc://*/ta/man/translate/figs-explicit וְ⁠נִחָ֖ם עַל־הָ⁠רָעָֽה 1 Here, **evil** refers to the physical destruction of the city of Nineveh and its people. It does not refer to moral evil. In this context, this phrase means that God feels sadness about causing bad things to happen to people who sin, and he acts differently when sinners repent of their sin. You could include this information if that would be helpful to your readers. See the discussion about evil in the chapter introduction, and see how you translated this word in [4:1](../04/01.md). Alternate translation: “and you decide not to punish sinners who repent” 4:3 dm5t rc://*/ta/man/translate/figs-explicit קַח־נָ֥א אֶת־נַפְשִׁ֖⁠י מִמֶּ֑⁠נִּי 1 The implication is that Jonah wanted to die because God will not punish his former enemies. You could include this information if that would be helpful to your readers. Alternate translation: “since you will not destroy Nineveh as you said you would, please allow me to die” 4:3 yk5v rc://*/ta/man/translate/figs-abstractnouns כִּ֛י ט֥וֹב מוֹתִ֖⁠י מֵ⁠חַיָּֽ⁠י 1 If your language does not use abstract nouns for the ideas of **death** and **life**, you could express the same ideas in other ways. Alternate translation: “for I would prefer to die rather than to live” or “because I want to die. I do not want to live” 4:4 ab82 rc://*/ta/man/translate/figs-idiom הַ⁠הֵיטֵ֖ב חָ֥רָה לָֽ⁠ךְ 1 The phrase **it burns to you** is an idiom that speaks of Jonah’s anger as if it were a fire burning inside him. If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. See how you translated it in [4:1](../04/01.md). Alternate translation: “is it right for you to be angry about this” 4:4 ab83 rc://*/ta/man/translate/figs-explicit הַ⁠הֵיטֵ֖ב חָ֥רָה לָֽ⁠ךְ 1 The reason for Jonah’s anger can be made explicit. You could include this information if that would be helpful to your readers. Alternate translation: “Is it right for you to be angry that I did not destroy Nineveh” -4:4 tti6 rc://*/ta/man/translate/figs-rquestion הַ⁠הֵיטֵ֖ב חָ֥רָה לָֽ⁠ךְ 1 Yahweh is using the question form to teach Jonah that he is not right to be angry. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “It is not right that it burns to you” +4:4 tti6 rc://*/ta/man/translate/figs-rquestion הַ⁠הֵיטֵ֖ב חָ֥רָה לָֽ⁠ךְ 1 Yahweh is using the question form to teach Jonah that he is not right to be angry. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “It is not right that it burns to you!” 4:5 af46 rc://*/ta/man/translate/figs-explicit מַה־יִּהְיֶ֖ה בָּ⁠עִֽיר 1 The implication is that Jonah wanted to see whether God would destroy the city or not. You could include this information if that would be helpful to your readers. Alternate translation: “what would become of the city” or “what God would do to the city” 4:6 i4r4 מֵ⁠עַ֣ל לְ⁠יוֹנָ֗ה לִֽ⁠הְי֥וֹת צֵל֙ עַל־רֹאשׁ֔⁠וֹ 1 Alternate translation: “over Jonah’s head for shade” 4:6 t21k לְ⁠הַצִּ֥יל ל֖⁠וֹ מֵ⁠רָֽעָת֑⁠וֹ 1 Here the term **evil** could be referring to one of two things (or both at the same time). It could be referring to: (1) Jonah's physical discomfort or distress, meaning the intense heat of the sun shining on Jonah’s head. (2) Jonah’s wrong attitude concerning God’s decision not to destroy Nineveh. If both meanings can be preserved by using a general term, that is preferable. Alternate translation: “in order to save Jonah from his bad situation” @@ -175,18 +175,18 @@ front:intro hk4p 0 # Introduction to Jonah\n\n## Part 1: General Introduction 4:7 t7il וַ⁠יְמַ֤ן הָֽ⁠אֱלֹהִים֙ תּוֹלַ֔עַת 1 Alternate translation: “then God sent a worm” 4:7 d16m rc://*/ta/man/translate/figs-explicit וַ⁠יִּיבָֽשׁ 1 The implication of **it withered** is that the plant became dry and died and would no longer shelter Jonah from the hot sun. You could include this information if that would be helpful to your readers. Alternate translation: “so that the plant died” 4:8 jdr9 rc://*/ta/man/translate/grammar-connect-time-background וַ⁠יְהִ֣י׀ כִּ⁠זְרֹ֣חַ הַ⁠שֶּׁ֗מֶשׁ 1 This clause provides background information about the time of day to help readers understand what happens next in the story. In your translation, present this information in a way that makes it clear that this is background information. Alternate translation: “And then, after the sun had come up” -4:8 hmi4 rc://*/ta/man/translate/figs-explicit וַ⁠יְמַ֨ן אֱלֹהִ֜ים ר֤וּחַ קָדִים֙ חֲרִישִׁ֔ית 1 The implication is that **a hot east wind** will make Jonah very uncomfortable. You could include this information if that would be helpful to your readers. If “wind” in your language can only mean a cool air, then you can try this alternate translation: “God sent a great warmth from the east to Jonah” +4:8 hmi4 rc://*/ta/man/translate/figs-explicit וַ⁠יְמַ֨ן אֱלֹהִ֜ים ר֤וּחַ קָדִים֙ חֲרִישִׁ֔ית 1 The implication is that **a hot east wind** will make Jonah very uncomfortable. You could include this information if that would be helpful to your readers. If “wind” in your language can only mean cool air, then you can try this alternate translation: “God sent a great warmth from the east to Jonah” 4:8 mnu9 rc://*/ta/man/translate/figs-personification וַ⁠תַּ֥ךְ הַ⁠שֶּׁ֛מֶשׁ עַל 1 Here, the author speaks of **the sun** as if it were a person who could **beat on** another person. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “and the sun was very hot on” or “and the sun sent its great heat onto” 4:8 u2pl rc://*/ta/man/translate/figs-synecdoche עַל־רֹ֥אשׁ יוֹנָ֖ה 1 The phrase **on the head of Jonah** may have a literal meaning or a figurative meaning. Perhaps Jonah felt the heat most on his head, or perhaps the phrase **the head of Jonah** means Jonah’s entire body. Alternate translation: “on Jonah” 4:8 z95v וַ⁠יִּתְעַלָּ֑ף 1 Alternate translation: “and he became very weak” or “and he lost his strength” -4:8 ab87 rc://*/ta/man/translate/figs-quotations וַ⁠יִּשְׁאַ֤ל אֶת־נַפְשׁ⁠וֹ֙ לָ⁠מ֔וּת 1 If it would be more natural in your language, you could express this as a direct quotation either addressed to himself or, as in [4:3](../04/03.md), to God. Alternate translation: “Then he told himself, ‘I want to die’” or “Then he requested of God, ‘Let me die’” +4:8 ab87 rc://*/ta/man/translate/figs-quotations וַ⁠יִּשְׁאַ֤ל אֶת־נַפְשׁ⁠וֹ֙ לָ⁠מ֔וּת 1 If it would be more natural in your language, you could express this as a direct quotation either addressed to himself or, as in [4:3](../04/03.md), to God. Alternate translation: “Then he told himself, ‘I want to die’” or “Then he requested of God, ‘Let me die’” 4:8 eln6 rc://*/ta/man/translate/figs-abstractnouns ט֥וֹב מוֹתִ֖⁠י מֵ⁠חַיָּֽ⁠י 1 If your language does not use abstract nouns for the ideas of **death** and **life**, you could express the same ideas in other ways. See how you translated this in [4:3](../04/03/yk5v). Alternate translation: “I would rather die than live” or “I want to die; I do not want to live” -4:9 w24z rc://*/ta/man/translate/figs-rquestion הַ⁠הֵיטֵ֥ב חָרָֽה־לְ⁠ךָ֖ עַל־הַ⁠קִּֽיקָי֑וֹן 1 God is using the question form to lead Jonah to draw a conclusion about his selfish attitude. God is not seeking information. Since Jonah answers the question, it would be good to keep the question form if that would be natural in your language. But if you would not use the question form for this purpose in your language, you could translate this as a statement. Alternate translation: “It is not right that it burns to you about the plant” +4:9 w24z rc://*/ta/man/translate/figs-rquestion הַ⁠הֵיטֵ֥ב חָרָֽה־לְ⁠ךָ֖ עַל־הַ⁠קִּֽיקָי֑וֹן 1 God is using the question form to lead Jonah to draw a conclusion about his selfish attitude. God is not seeking information. Since Jonah answers the question, it would be good to keep the question form if that would be natural in your language. But if you would not use the question form for this purpose in your language, you could translate this as a statement. Alternate translation: “It is not right that it burns to you about the plant!” 4:9 ri6l rc://*/ta/man/translate/figs-idiom חָרָֽה־לְ⁠ךָ֖ & חָֽרָה־לִ֖⁠י 1 The phrases **it burns to you** and **it burns to me** are examples of an idiom that speaks of Jonah’s anger as if it were a fire burning inside him. See how you translated this idiom in [4:1](../04/01.md). 4:10 gkz7 rc://*/ta/man/translate/figs-explicit וַ⁠יֹּ֣אמֶר יְהוָ֔ה 1 Here Yahweh is speaking to Jonah. You could include this information if that would be helpful to your readers. Alternate translation: “Yahweh said to Jonah” 4:10 ab88 rc://*/ta/man/translate/figs-idiom שֶׁ⁠בִּן־לַ֥יְלָה הָיָ֖ה וּ⁠בִן־לַ֥יְלָה אָבָֽד 1 The expression **son of** describes a person or thing which shares the qualities of something else. This idiom, **son of a night** means that the plant existed only briefly. If it would be helpful, you could use an equivalent idiom from your language or state the meaning plainly. Alternate translation: “it grew in one night and died the next” or “it grew quickly and died just as quickly” 4:11 jdr0 rc://*/ta/man/translate/grammar-connect-words-phrases וַֽ⁠אֲנִי֙ 1 This expression, **So I,** paired with "You" in verse [4:10](../04/10.md), indicates a direct comparison between Yahweh’s attitude toward the people of Nineveh and Jonah’s attitude toward the plant. Indicate this comparison in a way that is natural in your language. Alternate translation: “So on my part” or “So as for me” 4:11 ecl1 rc://*/ta/man/translate/figs-rquestion וַֽ⁠אֲנִי֙ לֹ֣א אָח֔וּס עַל־נִינְוֵ֖ה הָ⁠עִ֣יר הַ⁠גְּדוֹלָ֑ה אֲשֶׁ֣ר יֶשׁ־בָּ֡⁠הּ הַרְבֵּה֩ מִֽ⁠שְׁתֵּים־עֶשְׂרֵ֨ה רִבּ֜וֹ אָדָ֗ם אֲשֶׁ֤ר לֹֽא־יָדַע֙ בֵּין־יְמִינ֣⁠וֹ לִ⁠שְׂמֹאל֔⁠וֹ וּ⁠בְהֵמָ֖ה רַבָּֽה 1 God is using the question form to emphasize his claim that he should have compassion on Nineveh. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “I certainly should have compassion for Nineveh, that great city, in which there are more than 120,000 people who cannot distinguish between their right hand and their left hand, and also many cattle!” -4:11 dqi1 rc://*/ta/man/translate/figs-rquestion אֲשֶׁ֣ר יֶשׁ־בָּ֡⁠הּ הַרְבֵּה֩ 1 To make this verse simpler, it can be divided into two parts. The first part, ending with **the great city**, can be ended with a question mark. The rest of the verse can then be a statement, ending with a period. To do that, begin the second part as follows: Alternate translation: “There are more” or “It has more” +4:11 dqi1 rc://*/ta/man/translate/figs-rquestion אֲשֶׁ֣ר יֶשׁ־בָּ֡⁠הּ הַרְבֵּה֩ 1 To make this verse simpler, it can be divided into two parts. The first part, ending with **the great city**, can be ended with a question mark. The rest of the verse can then be a statement, ending with a period. To do that, begin the second part as follows: Alternate translation: “There are more than” or “It has more than” 4:11 c3b7 rc://*/ta/man/translate/translate-numbers מִֽ⁠שְׁתֵּים־עֶשְׂרֵ֨ה רִבּ֜וֹ 1 Alternate translation: “one hundred twenty thousand” 4:11 j35h rc://*/ta/man/translate/figs-idiom אֲשֶׁ֤ר לֹֽא־יָדַע֙ בֵּין־יְמִינ֣⁠וֹ לִ⁠שְׂמֹאל֔⁠וֹ 1 This idiom means “who do not know the difference between right and wrong.” If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “who do not know up from down” or “who do not know what is good for them” From acf8e9d0b3d017137898e47d1aba65333ac2277c Mon Sep 17 00:00:00 2001 From: Stephen Wunrow Date: Thu, 14 Sep 2023 22:38:15 +0000 Subject: [PATCH 112/127] Merge stephenwunrow-tc-create-1 into master by stephenwunrow (#3520) --- tn_MAT.tsv | 28 ++--- tn_MRK.tsv | 340 ++++++++++++++++++++++++++++++++--------------------- 2 files changed, 221 insertions(+), 147 deletions(-) diff --git a/tn_MAT.tsv b/tn_MAT.tsv index 1c2e45665e..c3b21c1841 100644 --- a/tn_MAT.tsv +++ b/tn_MAT.tsv @@ -22,7 +22,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 1:7 dvau rc://*/ta/man/translate/translate-names τὸν Ἀσάφ 1 Many translations spell **Asaph** as “Asa.” Consider how translations with which your readers might be familiar spell this name. Alternate translation: “Asa” 1:8 jnly rc://*/ta/man/translate/translate-names Ἀσὰφ δὲ ἐγέννησεν τὸν Ἰωσαφάτ, Ἰωσαφὰτ δὲ ἐγέννησεν τὸν Ἰωράμ, Ἰωρὰμ δὲ ἐγέννησεν τὸν Ὀζείαν 1 This is a continuation of the list of Jesus’ ancestors that began in [1:2](../01/02.md). Use the same format as you used in the previous verses. 1:8 zcs9 rc://*/ta/man/translate/translate-names Ἀσὰφ & τὸν Ὀζείαν 1 Many translations spell **Asaph** as “Asa” and **Ozias** as “Uzziah.” Consider how translations with which your readers might be familiar spell these names. Alternate translation: “Asa … Uzziah” -1:8-9 ei0o rc://*/ta/man/translate/figs-explicit Ἰωρὰμ δὲ ἐγέννησεν τὸν Ὀζείαν, Ὀζείας δὲ ἐγέννησεν τὸν Ἰωαθάμ 1 In these two verses, Matthew lists **Joram**, **Ozias**, and **Jotham**. In the list of kings in 1 Chronicles 3, however, there are four names between **Joram** and **Jotham** (see [1 Chronicles 3:11–12](../1co/03/11.md)), not one. So, Matthew has not mentioned three of these kings, and the word translated **fathered** only requires the older person to be an ancestor of the younger person, who could be a son, grandson, great-grandson, or even great-great-grandson. It is unclear exactly where in the list Matthew leaves out the three kings. He could be using the name **Ozias**: (1) to refer to the king that 1 Chronicles names “Azariah.” In this case, **Ozias** is the great-great-grandson of **Joram** and the father of **Jotham**. Alternate translation: “and Joram was the great-great-grandfather of Ozias, and Ozias fathered Jotham” (2) to refer to the king that 1 Chronicles names “Ahaziah.” In this case, **Ozias** is the son of **Joram** and the great-great-grandfather of **Jotham**. Alternate translation: “and Joram fathered Ozias, and Ozias was the great-great-grandfather of Jotham” +1:8-9 ei0o rc://*/ta/man/translate/figs-explicit Ἰωρὰμ δὲ ἐγέννησεν τὸν Ὀζείαν & Ὀζείας δὲ ἐγέννησεν τὸν Ἰωαθάμ 1 In these two verses, Matthew lists **Joram**, **Ozias**, and **Jotham**. In the list of kings in 1 Chronicles 3, however, there are four names between **Joram** and **Jotham** (see [1 Chronicles 3:11–12](../1co/03/11.md)), not one. So, Matthew has not mentioned three of these kings, and the word translated **fathered** only requires the older person to be an ancestor of the younger person, who could be a son, grandson, great-grandson, or even great-great-grandson. It is unclear exactly where in the list Matthew leaves out the three kings. He could be using the name **Ozias**: (1) to refer to the king that 1 Chronicles names “Azariah.” In this case, **Ozias** is the great-great-grandson of **Joram** and the father of **Jotham**. Alternate translation: “and Joram was the great-great-grandfather of Ozias, and Ozias fathered Jotham” (2) to refer to the king that 1 Chronicles names “Ahaziah.” In this case, **Ozias** is the son of **Joram** and the great-great-grandfather of **Jotham**. Alternate translation: “and Joram fathered Ozias, and Ozias was the great-great-grandfather of Jotham” 1:9 m35z rc://*/ta/man/translate/translate-names Ὀζείας δὲ ἐγέννησεν τὸν Ἰωαθάμ, Ἰωαθὰμ δὲ ἐγέννησεν τὸν Ἀχάζ, Ἀχὰζ δὲ ἐγέννησεν τὸν Ἑζεκίαν 1 This is a continuation of the list of Jesus’ ancestors that began in [1:2](../01/02.md). Use the same format as you used in the previous verses. 1:9 lj7z rc://*/ta/man/translate/translate-names Ὀζείας 1 Many translations spell **Ozias** as “Uzziah.” Consider how translations with which your readers might be familiar spell this name. Alternate translation: “Uzziah” 1:10 zgmk rc://*/ta/man/translate/translate-names Ἑζεκίας δὲ ἐγέννησεν τὸν Μανασσῆ, Μανασσῆς δὲ ἐγέννησεν τὸν Ἀμώς, Ἀμὼς δὲ ἐγέννησεν τὸν Ἰωσίαν 1 This is a continuation of the list of Jesus’ ancestors that began in [1:2](../01/02.md). Use the same format as you used in the previous verses. @@ -45,7 +45,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 1:16 z2rg rc://*/ta/man/translate/figs-activepassive ὁ λεγόμενος Χριστός 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, you could use an indefinite subject. Alternate translation: “whom people call Christ” 1:17 vdhv rc://*/ta/man/translate/figs-explicit ἀπὸ Ἀβραὰμ ἕως Δαυεὶδ γενεαὶ δεκατέσσαρες, καὶ ἀπὸ Δαυεὶδ ἕως τῆς μετοικεσίας Βαβυλῶνος γενεαὶ δεκατέσσαρες, καὶ ἀπὸ τῆς μετοικεσίας Βαβυλῶνος ἕως τοῦ Χριστοῦ γενεαὶ δεκατέσσαρες 1 In order to count 14 generations **from Abraham until David**, both Abraham and David need to be included. To count 14 generations **from David until the Babylonian deportation**, David needs to be excluded but Jechoniah needs to be included. To count 14 generations **from the Babylonian deportation until the Christ**, both Jechoniah and Jesus need to be included. Consider how you might express the calculations so that they match with the list. Alternate translation: “from Abraham up to and including David were 14 generations, and after David and until the Babylonian deportation were 14 generations, and starting with the Babylonian deportation and counting up to and including the Christ were 14 generations” 1:17 z5xw rc://*/ta/man/translate/figs-explicit τῆς μετοικεσίας Βαβυλῶνος -1 Here Matthew refers to the same event that he referred to in [1:11–12](../01/11.md). Express the idea in the same way you did in those verses. Alternate translation: “the Babylonians captured Jerusalem and took many people away … when that happened” -1:18 gnl6 rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the word **Now** introduces a new section in this book that focuses on **the birth of Jesus Christ**. If it would be helpful in your language, you could use a word or phrase that introduces a new section, or you could leave **Now** untranslated. Alternate translation: “Next,” +1:18 gnl6 rc://*/ta/man/translate/grammar-connect-words-phrases τοῦ δὲ Ἰησοῦ Χριστοῦ ἡ γένεσις οὕτως ἦν 1 Here, the word **Now** introduces a new section in this book that focuses on **the birth of Jesus Christ**. If it would be helpful in your language, you could use a word or phrase that introduces a new section, or you could leave **Now** untranslated. Alternate translation: “As for the birth of Jesus Christ, it happened thus” 1:18 cqt1 rc://*/ta/man/translate/figs-activepassive μνηστευθείσης & τῷ Ἰωσήφ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was her parents. Alternate translation: “whose parents promised to Joseph that she would marry him” 1:18 xvk1 rc://*/ta/man/translate/figs-euphemism πρὶν & συνελθεῖν αὐτοὺς 1 Matthew is referring in a polite way to having sex by using the phrase **came together**. If it would be helpful in your language, you could use a polite way of referring to this in your language, or you could state this plainly. Alternate translation: “before they consummated the marriage” or “before they had sex” 1:18 in4a rc://*/ta/man/translate/figs-activepassive εὑρέθη ἐν γαστρὶ ἔχουσα 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “was having in the womb” or “realized that she was having in the womb” @@ -206,7 +206,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 3:4 dagi rc://*/ta/man/translate/translate-unknown ζώνην δερματίνην 1 A **leather belt** is a thin strap made out of animal skin that holds clothing in place. If your readers would not be familiar with this type of clothing, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “an animal skin strap” or “a band made from animal skin” 3:5 ncp6 rc://*/ta/man/translate/grammar-connect-time-simultaneous τότε 1 Here, the word **Then** refers to the period of time in which John was preaching in the wilderness (see [3:1](../03/01.md)). If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “While John was preaching,” or “During the time when John was in the wilderness,” 3:5 ytnz rc://*/ta/man/translate/figs-go ἐξεπορεύετο 1 In a context such as this, your language might say “coming” instead of **going**. Alternate translation: “were coming out” -3:5 j8ke rc://*/ta/man/translate/figs-metonymy Ἱεροσόλυμα, καὶ πᾶσα ἡ Ἰουδαία, καὶ πᾶσα ἡ περίχωρος τοῦ Ἰορδάνου 1 Here, the terms **Jerusalem**, **Judea**, and **the {region} around the Jordan** represent the people who lived in those areas. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “” +3:5 j8ke rc://*/ta/man/translate/figs-metonymy Ἱεροσόλυμα, καὶ πᾶσα ἡ Ἰουδαία, καὶ πᾶσα ἡ περίχωρος τοῦ Ἰορδάνου 1 Here, the terms **Jerusalem**, **Judea**, and **the {region} around the Jordan** represent the people who lived in those areas. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “people from Jerusalem, and people from all Judea, and people from all the region around the Jordan” 3:5 zys1 rc://*/ta/man/translate/figs-hyperbole πᾶσα ἡ Ἰουδαία, καὶ πᾶσα ἡ περίχωρος τοῦ Ἰορδάνου 1 Matthew twice says **all** as a generalization for emphasis. If it would be helpful in your language, you could use a different way to express the emphasis. Alternate translation: “most of Judea, and most of the region around the Jordan” 3:6 ls9k rc://*/ta/man/translate/grammar-connect-time-sequential ἐβαπτίζοντο ἐν τῷ Ἰορδάνῃ Ποταμῷ ὑπ’ αὐτοῦ, ἐξομολογούμενοι τὰς ἁμαρτίας αὐτῶν 1 Here the people were **confessing their sins** before they were **being baptized**. If it would be helpful in your language, you could rearrange the elements so that these events are in sequential order, or you could use another form to indicate the sequence Alternate translation: “confessing their sins, they were being baptized by him in the Jordan River” or “being baptized by him in the Jordan River after they confessed their sins” 3:6 v5xn rc://*/ta/man/translate/figs-activepassive ἐβαπτίζοντο & ὑπ’ αὐτοῦ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “he was baptizing them” @@ -219,7 +219,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 3:7 kr0r rc://*/ta/man/translate/translate-unknown ἐχιδνῶν 1 If your readers would not recognize the name **vipers**, which refers to dangerous poisonous snakes, you could state something more general. Alternate translation: “of poisonous snakes” or “of poisonous animals” 3:7 c4cl rc://*/ta/man/translate/figs-rquestion τίς ὑπέδειξεν ὑμῖν φυγεῖν ἀπὸ τῆς μελλούσης ὀργῆς? 1 John is using the question form to rebuke the Pharisees and Sadducees for coming to be baptized by him when they really do not believe that they need to **flee from the coming wrath**. In other words, they want to be baptized, but they do not think that they need to repent of anything. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “I realize that you do not really think that you need to flee from the coming wrath!” or “You do not actually believe that you must flee from the coming wrath.” 3:7 h7ac rc://*/ta/man/translate/figs-personification τῆς μελλούσης ὀργῆς 1 Here, the word **wrath** refers to how God will punish people who do not believe and who disobey him. The word **coming** means that the **wrath** will happen soon. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “the future punishment” or “the punishment that God will soon inflict” -3:8 msjo rc://*/ta/man/translate/grammar-connect-logic-result οὖν 1 Here, the word **Therefore** introduces an exhortation based on what John said in rebuking the Pharisees and Sadducees in the previous verse (see [3:7](../03/07.md)). If it would be helpful in your language, you could use a word or phrase that introduces an exhortation based on a previous rebuke. Alternate translation: “Instead” or “But here is what you should do;” +3:8 msjo rc://*/ta/man/translate/grammar-connect-logic-result οὖν 1 Here, the word **Therefore** introduces an exhortation based on what John said in rebuking the Pharisees and Sadducees in the previous verse (see [3:7](../03/07.md)). If it would be helpful in your language, you could use a word or phrase that introduces an exhortation based on a previous rebuke. Alternate translation: “Instead” or “But here is what you should do:” 3:8 s8ac rc://*/ta/man/translate/figs-metaphor ποιήσατε & καρπὸν 1 Here, John is speaking of people behaving in certain ways as if they were trees producing **fruit**. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “act in ways” or “perform deeds” 3:8 dbj4 rc://*/ta/man/translate/figs-possession ἄξιον τῆς μετανοίας 1 Here, John is using the possessive form to describe **fruit** that matches or goes along with **repentance**. If this is not clear in your language, you could express the idea in another way. Alternate translation: “that goes along with repentance” or “that shows repentance” 3:8 jsoz rc://*/ta/man/translate/figs-abstractnouns τῆς μετανοίας 1 If your language does not use an abstract noun for the idea of **repentance**, you could express the same idea in another way. Alternate translation: “of repenting” or “of people who repent” @@ -453,7 +453,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 5:11 ohjs rc://*/ta/man/translate/grammar-connect-logic-result μακάριοί ἐστε ὅταν ὀνειδίσωσιν ὑμᾶς καὶ διώξωσιν καὶ εἴπωσιν πᾶν πονηρὸν καθ’ ὑμῶν ψευδόμενοι ἕνεκεν ἐμοῦ 1 If it would be more natural in your language, you could reverse the order of these clauses, since the second clause gives the reason for the result that the first clause describes. Alternate translation: “When they insult you and persecute you and say every evil thing against you falsely because of me, you are blessed” 5:11 t5kb rc://*/ta/man/translate/figs-idiom μακάριοί ἐστε 1 See how you translated the similar phrase in [5:3](../05/03.md). Alternate translation: “God will bless you” or “How good it is for you” 5:11 m65m rc://*/ta/man/translate/writing-pronouns ὀνειδίσωσιν 1 Here, the word **they** refers to any people who mistreat Jesus’ disciples. If it would be helpful in your language, you could use a form that refers to people in general. Alternate translation: “others insult” or “some people insult” -5:11 mflf rc://*/ta/man/translate/figs-hyperbole πᾶν 1 Jesus says **every** here as a generalization for emphasis. If it would be helpful in your language, you could use a different way to express the emphasis. Alternate translation: “very many” or “all kinds of” +5:11 mflf rc://*/ta/man/translate/figs-hyperbole πᾶν πονηρὸν 1 Jesus says **every** here as a generalization for emphasis. If it would be helpful in your language, you could use a different way to express the emphasis. Alternate translation: “very many evil things” or “all kinds of evil things” 5:11 puh3 rc://*/ta/man/translate/translate-textvariants ψευδόμενοι 1 Many ancient manuscripts include **lying**. The ULT follows that reading. Other ancient manuscripts do not include the word. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. 5:11 eez3 rc://*/ta/man/translate/figs-explicit ἕνεκεν ἐμοῦ 1 When Jesus says **because of me**, he means that people will persecute them because they are his disciples. If it would be helpful to your readers, you could make this idea more explicit. Alternate translation: “because you are my disciples” or “because you believe in me” 5:12 jegd rc://*/ta/man/translate/grammar-connect-logic-result χαίρετε καὶ ἀγαλλιᾶσθε, ὅτι ὁ μισθὸς ὑμῶν πολὺς ἐν τοῖς οὐρανοῖς; οὕτως γὰρ ἐδίωξαν τοὺς προφήτας τοὺς πρὸ ὑμῶν 1 Here Jesus gives a command followed by two reasons. If it would be helpful in your language, you could rearrange these clauses so that one or both reasons come before the command. Alternate translation: “In fact, in this way they persecuted the prophets before you. Also, great is your reward in the heavens. So, rejoice and be very glad” @@ -593,7 +593,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 5:30 qs74 rc://*/ta/man/translate/figs-hyperbole ἔκκοψον αὐτὴν καὶ βάλε ἀπὸ σοῦ 1 Here Jesus provides the most extreme response to sinning. He does not mean that this should be the normal way to deal with sin. You should preserve the extreme language Jesus uses, but use a form that indicates that this is the most extreme example. See how you translated the similar command in [5:29](../05/29.md). Alternate translation: “if necessary you should even cut it off and throw it away from you!” 5:30 xtus rc://*/ta/man/translate/grammar-connect-logic-result γάρ 1 Here, the word **For** introduces a reason why people should cut off their hands. If it would be helpful in your language, you could use a word or phrase that introduces a reason or basis for a command, or you could leave For untranslated. Alternate translation: “That is because” or “Indeed,” 5:30 pdkq rc://*/ta/man/translate/figs-explicit ἓν τῶν μελῶν σου 1 Here, the phrase **one of your members** refers to a body part. See how you translated this phrase in [5:29](../05/29.md). Alternate translation: “one of your body parts”\n -5:30 r4d2 rc://*/ta/man/translate/grammar-connect-words-phrases καὶ 2 Here, the word **and** introduces the result of one of **your members** perishing. If it would be helpful in your language, you could use a word or phrase that introduces a result. Alternate translation: “so” or “with the result that” +5:30 r4d2 rc://*/ta/man/translate/grammar-connect-words-phrases καὶ 3 Here, the word **and** introduces the result of one of **your members** perishing. If it would be helpful in your language, you could use a word or phrase that introduces a result. Alternate translation: “so” or “with the result that” 5:30 i3yo rc://*/ta/man/translate/figs-personification μὴ ὅλον τὸ σῶμά σου εἰς Γέενναν ἀπέλθῃ 1 Here, Jesus speaks of **your whole body** as if it were a person who could **go into Gehenna**. He means that the person ends up in **Gehenna** with their **whole body**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “your whole body would not be sent into Gehenna” or “God would not throw your whole body into Gehenna”\n 5:30 wfbh rc://*/ta/man/translate/figs-metaphor Γέενναν 1 Here Jesus uses the name **Gehenna** to refer to hell. Translate the name as you did in [5:29](../05/29.md). Alternate translation: “a place like the valley of Gehenna” or “hell, which is like Gehenna valley” 5:31 evxt rc://*/ta/man/translate/grammar-connect-words-phrases δέ 1 Here, the word **Now** introduces the next topic. If it would be helpful in your language, you could use a word or phrase that introduces the next topic, or you could leave **Now** untranslated. Alternate translation: “Next,” @@ -663,7 +663,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 5:42 h6j9 rc://*/ta/man/translate/figs-metaphor μὴ ἀποστραφῇς 1 Here Jesus speaks of refusing to help someone as if it were turning away from that person. If it would be helpful in your language, you could use a comparable figure of speech or state the meaning plainly. Alternate translation: “do not refuse” or “do not reject” 5:42 znk7 rc://*/ta/man/translate/figs-explicit δανίσασθαι 1 Here, the word **borrow** usually indicates borrowing money. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “to borrow money” 5:43 fp6x rc://*/ta/man/translate/figs-activepassive ἐρρέθη 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “God commanded” or “Moses said” -5:43 cyz3 rc://*/ta/man/translate/writing-quotations ἐρρέθη 1 Here Jesus quotes from the Old Testament scriptures. The words **Love your neighbor** are from [Leviticus 19:18](../lev/19/18.md). The words **hate your enemy** are what some people would say in addition to the quotation from the Old Testament. If it would be helpful to your readers, you could format these words in a different way and include this information in a footnote. Alternate translation: “people often quote the law by saying”\n +5:43 cyz3 rc://*/ta/man/translate/writing-quotations ὅτι ἐρρέθη 1 Here Jesus quotes from the Old Testament scriptures. The words **Love your neighbor** are from [Leviticus 19:18](../lev/19/18.md). The words **hate your enemy** are what some people would say in addition to the quotation from the Old Testament. If it would be helpful to your readers, you could format these words in a different way and include this information in a footnote. Alternate translation: “people often quote the law by saying”\n 5:43 ufba rc://*/ta/man/translate/figs-yousingular ἀγαπήσεις τὸν πλησίον σου, καὶ μισήσεις τὸν ἐχθρόν σου 1 Since the author of the quotation is addressing each specific person who is part of God’s people, the command here is singular. If it would be helpful in your language, you could use a form that makes this clear. Alternate translation: “Each of you, love your neighbor and hate your enemy” 5:43 itz8 rc://*/ta/man/translate/figs-genericnoun τὸν πλησίον σου & τὸν ἐχθρόν σου 1 The words **neighbor** and **enemy** represent neighbors and enemies in general, not one particular neighbor or enemy. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “each of your neighbors … each of your enemies” 5:43 tqj3 rc://*/ta/man/translate/figs-metaphor τὸν πλησίον σου 1 Here Jesus refers to any member of one’s community or group as a **neighbor**. He is not referring just to people who live nearby. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “your countrymen” or “everyone who belongs to your group” @@ -905,13 +905,13 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 7:3 ctb3 rc://*/ta/man/translate/figs-exmetaphor βλέπεις τὸ κάρφος τὸ ἐν τῷ ὀφθαλμῷ τοῦ ἀδελφοῦ σου, τὴν δὲ ἐν τῷ σῷ ὀφθαλμῷ δοκὸν οὐ κατανοεῖς 1 Here Jesus refers to small faults and mistakes as if they were a **speck of wood** in a person’s **eye**. He speaks of large faults and mistakes as if they were a **log** in a person’s **eye**. If it would be helpful in your language, you could express the idea in simile form or state the meaning plainly. Alternate translation: “do you focus on your brother’s small fault, which is like a speck of wood in his eye, but you do not notice your own large fault, which is like a log in your eye” or “do you look at the small mistakes your brother makes, but you do not notice your own large mistakes” 7:3 hqnr rc://*/ta/man/translate/translate-unknown τὸ κάρφος 1 A **speck of wood** is a tiny piece of wood or plant matter. If your readers would not be familiar with a **speck of wood**, you could use the name of something small that commonly falls into a person’s eyes, or you could use a more general term. Alternate translation: “the grain of sand” or “the tiny object” 7:3 d2qc rc://*/ta/man/translate/figs-metaphor τοῦ ἀδελφοῦ σου 1 Jesus is using the term **brother** to mean a person who shares the same faith. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “of your fellow disciple” -7:3 mo6n rc://*/ta/man/translate/figs-gendernotations τοῦ ἀδελφοῦ σου 1 Although the term **brother** is masculine, Jesus is using the word in a generic sense that includes both men and women. If you retain the metaphor in your translation, and if it would be helpful in your language, you could say “brother or sister” to indicate this. +7:3 mo6n rc://*/ta/man/translate/figs-gendernotations τοῦ ἀδελφοῦ σου 1 Although the term **brother** is masculine, Jesus is using the word in a generic sense that includes both men and women. If you retain the metaphor in your translation, and if it would be helpful in your language, you could say “brother or sister” to indicate this. Alternate translation: “of your brother or sister” 7:3 xdcg rc://*/ta/man/translate/figs-hyperbole τὴν & δοκὸν 1 A **log** could not literally go into a person’s **eye**. Jesus is using an extreme example to emphasize his point and make it memorable. If it would be helpful in your language, you could refer to the largest object that could fall into a person’s eye. Alternate translation: “the large piece of wood”\n 7:3 q1z4 rc://*/ta/man/translate/translate-unknown τὴν & δοκὸν 1 A **log** is a long, large piece of wood. If your readers would not be familiar with this type of object, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “the beam” or “the plank” or “the large object” 7:4 c1kz rc://*/ta/man/translate/grammar-connect-words-phrases ἢ 1 Here, the word **Or** introduces a second question that provides another improper way to behave. If it would be helpful in your language, you could use a word or phrase that introduces a similar situation or command, or you could leave **Or** untranslated. Alternate translation: “Again,” or “Even further,” 7:4 k58h rc://*/ta/man/translate/figs-rquestion ἢ πῶς ἐρεῖς τῷ ἀδελφῷ σου, ἄφες ἐκβάλω τὸ κάρφος ἐκ τοῦ ὀφθαλμοῦ σου, καὶ ἰδοὺ, ἡ δοκὸς ἐν τῷ ὀφθαλμῷ σοῦ? 1 Jesus asks this question to challenge his disciples to pay attention to the **log** in their own **eye** before they pay attention to a **speck of wood** in another person’s **eye**. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “You should not say to your brother, ‘Let me take out the speck of wood from your eye,’ while behold, the log is in your eye.” or “Do not say to your brother, ‘Let me take out the speck of wood from your eye,’ while behold, the log is in your eye!” 7:4 kcgs rc://*/ta/man/translate/figs-metaphor τῷ ἀδελφῷ σου 1 Jesus is using the term **brother** to mean a person who shares the same faith. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to your fellow disciple” -7:4 eaym rc://*/ta/man/translate/figs-gendernotations τῷ ἀδελφῷ σου 1 Although the term **brother** is masculine, Jesus is using the word in a generic sense that includes both men and women. If you retain the metaphor in your translation, and if it would be helpful in your language, you could say “brother or sister” to indicate this. +7:4 eaym rc://*/ta/man/translate/figs-gendernotations τῷ ἀδελφῷ σου 1 Although the term **brother** is masculine, Jesus is using the word in a generic sense that includes both men and women. If you retain the metaphor in your translation, and if it would be helpful in your language, you could say “brother or sister” to indicate this. Alternate translation: “to your brother or sister” 7:4 kc80 rc://*/ta/man/translate/figs-youcrowd σου, ἄφες & σου & σοῦ 1 Even though Jesus is speaking to many disciples, he is addressing an individual situation, so **your** is singular throughout this verse. But if the singular form would not be natural in your language for someone who is speaking to a group of people, you could use the plural form of **your** in your translation. 7:4 d66b rc://*/ta/man/translate/figs-exmetaphor ἄφες ἐκβάλω τὸ κάρφος ἐκ τοῦ ὀφθαλμοῦ σου, καὶ ἰδοὺ, ἡ δοκὸς ἐν τῷ ὀφθαλμῷ σοῦ 1 Here Jesus continues to refer to small faults and mistakes as if they were a speck of wood in a person’s eye and to large faults and mistakes as if they were a log in a person’s eye. Express the idea as you did in [7:3](../07/03.md). Alternate translation: “‘Let me assist you in getting rid of your small fault, which is like a speck of wood in your eye,’ while behold, you have your own large fault, which is like a log in your eye” or “‘Let me assist you in avoiding the small mistakes you make,’ while behold, you have your own large mistakes” 7:4 iwgf rc://*/ta/man/translate/translate-unknown τὸ κάρφος 1 Translate the phrase **speck of wood** as you did in [7:3](../07/03.md). Alternate translation: “the grain of sand” or “the tiny object” @@ -924,7 +924,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 7:5 wtbk rc://*/ta/man/translate/translate-unknown τὴν δοκόν 1 Translate the word **log** as you did in [7:3](../07/03.md). Alternate translation: “the beam” or “the plank” or “the large object” 7:5 js25 rc://*/ta/man/translate/translate-unknown τὸ κάρφος 1 Translate the phrase **speck of wood** as you did in [7:3](../07/03.md). Alternate translation: “the grain of sand” or “the tiny object” 7:5 cb9q rc://*/ta/man/translate/figs-metaphor τοῦ ἀδελφοῦ σου 1 Jesus is using the term **brother** to mean a person who shares the same faith. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “of your fellow disciple” -7:5 jydm rc://*/ta/man/translate/figs-gendernotations τοῦ ἀδελφοῦ σου 1 Although the term **brother** is masculine, Jesus is using the word in a generic sense that includes both men and women. If you retain the metaphor in your translation, and if it would be helpful in your language, you could say “brother or sister” to indicate this. +7:5 jydm rc://*/ta/man/translate/figs-gendernotations τοῦ ἀδελφοῦ σου 1 Although the term **brother** is masculine, Jesus is using the word in a generic sense that includes both men and women. If you retain the metaphor in your translation, and if it would be helpful in your language, you could say “brother or sister” to indicate this. Alternate translation: “of your brother or sister” 7:6 tqpw rc://*/ta/man/translate/figs-infostructure μὴ δῶτε τὸ ἅγιον τοῖς κυσίν, μηδὲ βάλητε τοὺς μαργαρίτας ὑμῶν ἔμπροσθεν τῶν χοίρων, μήποτε καταπατήσουσιν αὐτοὺς ἐν τοῖς ποσὶν αὐτῶν, καὶ στραφέντες ῥήξωσιν ὑμᾶς. 1 It is likely that Jesus speaks about **dogs** in the first and last clauses in this verse and about **pigs** in the middle two clauses. This was a poetic form in his culture. If your readers would not recognize this as poetry and misunderstand which animals Jesus is speaking about in the last two clauses, you could rearrange the clauses. Alternate translation: “You should not give the holy to the dogs. Otherwise, having turned, they will tear you to pieces. Nor should you throw your pearls in front of the pigs. Otherwise they will trample them under their feet” 7:6 wohg rc://*/ta/man/translate/figs-metaphor μὴ δῶτε τὸ ἅγιον τοῖς κυσίν, μηδὲ βάλητε τοὺς μαργαρίτας ὑμῶν ἔμπροσθεν τῶν χοίρων, μήποτε καταπατήσουσιν αὐτοὺς ἐν τοῖς ποσὶν αὐτῶν, καὶ στραφέντες ῥήξωσιν ὑμᾶς 1 Here Jesus speaks of how his disciples should behave as if they were interacting with **dogs**, **pearls**, and **pigs**. See the chapter introduction for some possible interpretations of this figure of speech. You should express the idea in a way that allows for many interpretations. If it is necessary for you to indicate that Jesus is using a figure of speech here, you could introduce the verse with a form that usually introduces a saying or proverb. Alternate translation: “Think about what this means for your life: You should neither give the holy to the dogs, nor should you throw your pearls in front of the pigs. Otherwise they will trample them under their feet, and having turned, tear you to pieces”\n 7:6 id6g rc://*/ta/man/translate/figs-nominaladj τὸ ἅγιον 1 Jesus is using the adjective **holy** as a noun to mean anything that is **holy**. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “holy things” @@ -1088,7 +1088,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 8:11 mt2i rc://*/ta/man/translate/figs-merism ἀπὸ ἀνατολῶν καὶ δυσμῶν 1 Here, Jesus is referring to every direction by naming the directions that are opposities: **east** and **west**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “from every direction” 8:11 u4sj rc://*/ta/man/translate/figs-explicit ἀνακλιθήσονται 1 In Jesus’ culture, people would usually **recline**, or lay on one side, when they were eating. If it would be helpful in your language, you could refer to the position in which people eat in your culture, or you could just refer to eating. Alternate translation: “they will sit down to eat” or “they will eat” 8:11 kxaj rc://*/ta/man/translate/figs-metaphor ἀνακλιθήσονται 1 When Jesus speaks about eating while **in the kingdom of the heavens**, he could mean: (1) that one thing that people will do is feast together. In this case, Jesus is not using a metaphor. Alternate translation: “they will recline at the feast” (2) that people will rejoice and be happy as if they were at a feast. In this case, Jesus is using a metaphor. Alternate translation: “they will rejoice” -8:11 qmc7 rc://*/ta/man/translate/figs-explicit μετὰ Ἀβραὰμ, καὶ Ἰσαὰκ, καὶ Ἰακὼβ 1 The words **Abraham**, **Isaac**, and **Jacob** are the names of the three most important ancestors of Jesus's people. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “with Abraham and Isaac and Jacob, who are our important ancestors,” +8:11 qmc7 rc://*/ta/man/translate/figs-explicit μετὰ Ἀβραὰμ, καὶ Ἰσαὰκ, καὶ Ἰακὼβ 1 The words **Abraham**, **Isaac**, and **Jacob** are the names of the three most important ancestors of Jesus’ people. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “with Abraham and Isaac and Jacob, who are our important ancestors,” 8:12 ks3b rc://*/ta/man/translate/figs-activepassive οἱ & υἱοὶ τῆς βασιλείας ἐκβληθήσονται 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who does the action, it is clear from the context that it is God. Alternate translation: “God will throw the sons of the kingdom out” 8:12 aug7 rc://*/ta/man/translate/figs-idiom οἱ & υἱοὶ τῆς βασιλείας 1 The expression **the sons of the kingdom** refers to people who would normally belong in the **kingdom**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “those who would normally be part of the kingdom” or “those who expect to be in the kingdom” 8:12 g9js rc://*/ta/man/translate/figs-gendernotations οἱ & υἱοὶ 1 Although the term **sons** is masculine, Jesus is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “the children” @@ -1117,7 +1117,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 8:17 cn2b rc://*/ta/man/translate/grammar-connect-logic-result ὅπως πληρωθῇ 1 Here, the phrase **so that** could introduce: (1) a result from Jesus casting out demons and healing people. Alternate translation: “with the result that would be fulfilled” (2) a purpose for which Jesus cast out demons and healed people. Alternate translation: “in order that might be fulfilled”\n 8:17 r3dc rc://*/ta/man/translate/figs-activepassive πληρωθῇ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “this might fulfill” 8:17 tjbo rc://*/ta/man/translate/figs-activepassive τὸ ῥηθὲν 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was God. Alternate translation: “that which God spoke” -8:17 x9vs rc://*/ta/man/translate/writing-quotations λέγοντος 1 In Matthew’s culture, **saying** was a normal way to introduce a quotation from an important text, in this case, the Old Testament book written by Isaiah the prophet (see [Isaiah 53:4](../isa/53/04.md)). If it would be helpful in your language, you could use a comparable phrase that indicates that Matthew is quoting from an important text. Alternate translation: “who wrote in the book of Isaiah” or “who declared” +8:17 x9vs rc://*/ta/man/translate/writing-quotations λέγοντος 1 In Matthew’s culture, **saying** was a normal way to introduce a quotation from an important text, in this case, the Old Testament book written by Isaiah the prophet (see [Isaiah 53:4](../isa/53/04.md)). If it would be helpful in your language, you could use a comparable phrase that indicates that Matthew is quoting from an important text. Alternate translation: “who wrote in his book” or “who declared” 8:17 eyu9 rc://*/ta/man/translate/figs-parallelism αὐτὸς τὰς ἀσθενείας ἡμῶν ἔλαβεν καὶ τὰς νόσους ἐβάστασεν 1 These two phrases mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the phrases with a word other than **and** in order to show that the second phrase is repeating the first one, not saying something additional. Alternate translation: “He himself took our weaknesses; indeed, he bore our diseases” 8:17 nb36 rc://*/ta/man/translate/figs-explicit αὐτὸς τὰς ἀσθενείας ἡμῶν ἔλαβεν καὶ τὰς νόσους ἐβάστασεν 1 Here Matthew could mean that Jesus: (1) removed **weaknesses** and healed **diseases**. Alternate translation: “He himself removed our weaknesses and healed our diseases” (2) became weak and sick himself to deal with people’s **weaknesses** and **diseases**. Alternate translation: “He himself became weak in our place and became sick in our place” 8:17 bi5j rc://*/ta/man/translate/figs-abstractnouns τὰς ἀσθενείας ἡμῶν 1 If your language does not use an abstract noun for the idea of **weaknesses**, you could express the same idea in another way. Alternate translation: “how weak we were” @@ -1242,7 +1242,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 9:8 x71s rc://*/ta/man/translate/figs-abstractnouns τὸν δόντα ἐξουσίαν τοιαύτην τοῖς ἀνθρώποις 1 If your language does not use an abstract noun for the idea of **authority**, you could express the same idea in another way. Alternate translation: “having authorized men to do such things” 9:8 jrv7 rc://*/ta/man/translate/figs-gendernotations τοῖς ἀνθρώποις 1 Although the term **men** is masculine, Matthew is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “to humans” 9:9 nkpi rc://*/ta/man/translate/figs-explicit ἐκεῖθεν 1 Here, the word **there** refers to the place where Jesus healed the paralytic man. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “from where he healed the man” -9:9 cusb rc://*/ta/man/translate/writing-participants εἶδεν ἄνθρωπον καθήμενον ἐπὶ τὸ τελώνιον Μαθθαῖον λεγόμενον 1 Here Matthew introduces a tax collector named Matthew as a new character in the story. Use a natural form in your language for introducing a new character. Alternate translation: “he saw a man whose name was Matthew. Matthew was sitting at the tax collection office” +9:9 cusb rc://*/ta/man/translate/writing-participants εἶδεν ἄνθρωπον καθήμενον ἐπὶ τὸ τελώνιον Μαθθαῖον λεγόμενον 1 Here Matthew introduces a tax collector named Matthew as a new character in the story. Use a natural form in your language for introducing a new character. Alternate translation: “saw a man whose name was Matthew. Matthew was sitting at the tax collection office” 9:9 w62x rc://*/ta/man/translate/figs-activepassive Μαθθαῖον λεγόμενον 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “who had the name Matthew” 9:9 fqwo rc://*/ta/man/translate/figs-explicit καθήμενον ἐπὶ τὸ τελώνιον 1 Here we learn that **Matthew** worked as a tax collector. He would sit at the **tax collection office** and make sure that people paid their taxes to the Roman empire, who had control over this area. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “who worked to collect taxes for the Romans at the tax collection office” 9:9 puwg rc://*/ta/man/translate/writing-pronouns λέγει αὐτῷ 1 Here, the pronoun **he** refers to Jesus, and the pronoun **him** refers to Matthew. If this is not clear for your readers, you could use the people’s names here. Alternate translation: “Jesus says to Matthew” @@ -3220,7 +3220,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 18:35 f5tw rc://*/ta/man/translate/figs-yousingular ὑμῖν & ἕκαστος & ὑμῶν 1 Here, the words **you**, **you**, and **your** are plural because Jesus is speaking to his disciples. 18:35 ke6n rc://*/ta/man/translate/grammar-connect-condition-hypothetical ἐὰν 1 Jesus is suggesting that this is a hypothetical condition, that **you** might not **forgive** your **brother**. Use a natural form in your language for introducing a situation that could happen. Alternate translation: “as long as” or “supposing that”\n 18:35 c4fw rc://*/ta/man/translate/figs-metaphor τῷ ἀδελφῷ αὐτοῦ 1 Jesus is using the term **brother** to mean a person who shares the same faith. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “his fellow disciple” -18:35 z6im rc://*/ta/man/translate/figs-gendernotations τῷ ἀδελφῷ 1 Although the term **brother** is masculine, Jesus is using the word in a generic sense that includes both men and women. If you retain the metaphor in your translation, and if it would be helpful in your language, you could say “brother or sister” to indicate this. +18:35 z6im rc://*/ta/man/translate/figs-gendernotations τῷ ἀδελφῷ 1 Although the term **brother** is masculine, Jesus is using the word in a generic sense that includes both men and women. If you retain the metaphor in your translation, and if it would be helpful in your language, you could say “brother or sister” to indicate this. Alternate translation: “brother or sister” 18:35 q8p9 rc://*/ta/man/translate/figs-123person αὐτοῦ 1 Since Jesus has already referred to **each of you**, if it would be helpful in your language you could continue to refer to these people in the second person. Alternate translation: “your” 18:35 mzn6 rc://*/ta/man/translate/figs-idiom ἀπὸ τῶν καρδιῶν ὑμῶν 1 Here, the phrase **out of your heart** indicates that the person has done something sincerely or completely. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “wholeheartedly” or “sincerely” 19:intro ewl5 0 # Matthew 19 General Notes\n\n## Structure and Formatting\n\n9. Jesus ministers in Judea (19:1-22:46)\n * Jesus goes to Judea (19:1–2)\n * Jesus teaches about marriage and divorce (19:3–12)\n * Jesus blesses little children (19:13–15)\n * Jesus talks with a young man (19:16–22)\n * Jesus teaches about wealth, possessions, and the kingdom (19:23–30)\n\n## Special Concepts in this Chapter\n\n### Divorce\n\nIn [19:3](../19/03.md), the Pharisees test Jesus by asking him about an issue that was controversial among Jewish religious leaders: divorce. More specifically, the religious leaders argued about what were acceptable grounds for a divorce. So, they ask Jesus about this. Jesus responds that divorce is never what God wants, and he quotes from Genesis 1 and 2 to prove this. In response, the Pharisees refer to [Deuteronomy 24:1–4](../deu/24/01.md), which assumes that men do divorce their wives. Jesus replies that this section of the Law exists only because the Israelites were stubborn. He means that God knew that the Israelite men would sometimes divorce their wives, so he included a law about how to do it. Jesus then states that the only acceptable ground for a divorce is sexual immorality. He further says that any divorced person who marries again is involved in adultery. Make sure that it is clear that both Jesus and the Pharisees are making arguments based on the Scriptures.\n\n### Eunuchs\n\nThe word “eunuch” refers to a man who is unable to reproduce. People in Jesus’ culture knew about two types of eunuchs:\n\n\n1. some eunuchs were men who underwent a surgery in which parts of their genitals were removed. This kept them from being able to reproduce. These eunuchs were often important servants of kings and rulers, often serving in the harem.\n2. some eunuchs were men who were born with genitals that were already unable to reproduce.\n\nIn [19:12](../19/12.md), Jesus refers to both of these kinds of eunuchs. Then he refers to “eunuchs who made themselves eunuchs because of the kingdom of the heavens.” Here he is referring to people who live like eunuchs for the sake of the kingdom. Consider how you might naturally refer to “eunuchs” in your language.\n\n### Rich people and the kingdom of the heavens\n\nIn Jesus’ culture, many people thought that rich people had been specifically blessed by God. When Jesus said that it was extremely difficult for rich people to enter God’s kingdom (see [19:23–24](../19/23.md)), the disciples were shocked. They thought that if it was hard for rich people to enter the kingdom, it would be impossible for everyone else. That is why they ask the question, “Who then is able to be saved?” ([19:25](../19/25.md)). If your readers might not understand why the disciples respond in this way, you may need to include a footnote that explains some of this information.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nMany of the forms of “you” in this chapter appear when Jesus is speaking to the Pharisees or to his disciples. This means that Jesus frequently uses plural forms of “you.” In this chapter, you should assume that forms of “you” are plural unless a note specifies that the form is singular. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n diff --git a/tn_MRK.tsv b/tn_MRK.tsv index 8b445b3088..b9ac8b0e1e 100644 --- a/tn_MRK.tsv +++ b/tn_MRK.tsv @@ -1152,7 +1152,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 7:15 nneo rc://*/ta/man/translate/figs-genericnoun τοῦ ἀνθρώπου & τοῦ ἀνθρώπου & τὸν ἄνθρωπον 1 The phrase **the man** throughout this verse represents people in general, not one particular person. If it would be helpful in your language, you could express the idea in another way. Alternate translation: “a person … a person … that person” 7:15 ms5c rc://*/ta/man/translate/figs-explicit τὰ ἐκ τοῦ ἀνθρώπου ἐκπορευόμενά 1 Here Jesus is referring to words and deeds, which are what **come out from** people. If it would be helpful in your language, you could make that idea more explicit. Since the disciples ask about the meaning of this saying in [7:17](../07/17.md), include as little implied information as possible. Alternate translation: “the words and deeds that come out from the man” or “the things that the man says and does” 7:15 f380 rc://*/ta/man/translate/figs-go ἐκπορευόμενά 1 In a context such as this, your language might say “go” instead of **come**. Alternate translation: “that go out” -7:16 p6fy rc://*/ta/man/translate/translate-textvariants Εἴ τις ἔχει ὦτα ἀκούειν ἀκουέτω\n 1 See the discussion of textual issues at the end of the General Notes to this chapter to decide whether to include this verse in your translation. The note below discusses translation issues in this verse, for those who decide to include it. +7:16 p6fy rc://*/ta/man/translate/translate-textvariants Εἴ τις ἔχει ὦτα ἀκούειν ἀκουέτω 1 See the discussion of textual issues at the end of the General Notes to this chapter to decide whether to include this verse in your translation. The note below discusses translation issues in this verse, for those who decide to include it. 7:16 y48u Εἴ τις ἔχει ὦτα ἀκούειν ἀκουέτω 1 See how you translated the similar sentence in [4:9](../04/09.md). 7:17 cfzl rc://*/ta/man/translate/figs-synecdoche εἰσῆλθεν 1 Mark is referring to Jesus to represent both Jesus and his disciples, who traveled with Jesus. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “he, along with his disciples, entered” 7:17 l7d7 rc://*/ta/man/translate/figs-explicit ἀπὸ τοῦ ὄχλου 1 Here Mark implies that when Jesus **entered into a house**, he was avoiding or getting away from **the crowd**. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “where they were not with the crowd” or “to avoid the crowd” @@ -2081,140 +2081,214 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 11:33 av5y rc://*/ta/man/translate/grammar-connect-logic-result οὐδὲ ἐγὼ λέγω ὑμῖν 1 With the words **Nor do I tell you**, Jesus is indicating that this is the result of what the Jewish leaders told him. If it would be helpful in your language, you could include a word or phrase that introduces a result. Alternate translation: “Then I will not tell you” or “Well then, neither do I tell you” 11:33 arpm rc://*/ta/man/translate/figs-abstractnouns ἐν ποίᾳ ἐξουσίᾳ ταῦτα ποιῶ 1 If your language does not use an abstract noun for the idea of **authority**, you could express the same idea in another way. See how you expressed the idea in [11:28](../11/28.md). Alternate tranation: “how I am empowered to do these things” 11:33 vox9 rc://*/ta/man/translate/figs-explicit ταῦτα ποιῶ 1 Here, the phrase **these things** refers to what Jesus has done since he arrived in Jerusalem, including driving people out of the temple, healing people, and teaching. See how you translated the similar phrase in [11:28](../11/28.md). Alternate translation: “I teach, heal, and drive people out of the temple” -12:intro ne55 0 # Mark 12 General Notes\n\n## Structure and Formatting\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in 12:10–11, 36, which are words from the Old Testament.\n\n## Important Figures of Speech in this Chapter\n\n### Hypothetical situations\n\nHypothetical situations are situations that have not actually happened. People describe these situations so their listeners can imagine them happening and learn lessons from them. (See: [[rc://*/ta/man/translate/grammar-connect-condition-hypothetical]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### The son of David as Lord\n\nA paradox is a statement that describes two things that seem as if they cannot both be true at the same time, but which actually are both true. In this chapter, Jesus quotes a Psalm that records David calling his son “Lord,” that is, “master.” However, to the Jews, ancestors were greater than their descendants, so a father would not call his son “master.” In this passage, Mark 12:35–37, Jesus is trying to help his hearers understand that the Messiah will be divine, and that he himself is the Messiah. So, David is speaking to his son, that is, his descendant, as the Messiah, and it is appropriate for him to address him as his “Lord.” -12:1 w2hb rc://*/ta/man/translate/figs-parables καὶ ἤρξατο αὐτοῖς ἐν παραβολαῖς λαλεῖν 1 # Connecting Statement:\n\nTo help the people understand what the Jewish leaders were doing by rejecting him and John the Baptist, Jesus tells a brief story that provides an illustration. If it would be helpful in your language, you could say that explicitly. Alternate translation: “Jesus told the people stories to help them understand better. He began” +12:intro ne55 0 # Mark 12 General Notes\n\n## Structure and Formatting\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in 12:10–11, 36, which are words from the Old Testament.\n\n## Important Figures of Speech in this Chapter\n\n### Hypothetical situations\n\nHypothetical situations are situations that have not actually happened. People describe these situations so their listeners can imagine them happening and learn lessons from them. (See: [[rc://*/ta/man/translate/grammar-connect-condition-hypothetical]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### The historic present\n\nTo call attention to a development in the story, Mark uses the present tense in past narration. In this chapter, the historic present occurs in verses 13, 14, 16, 18, and 41. If it would not be natural to do that in your language, you could use the past tense in your translation. (See: [[rc://*/ta/man/translate/translate-tense]])\n\n### The son of David as Lord\n\nA paradox is a statement that describes two things that seem as if they cannot both be true at the same time, but which actually are both true. In this chapter, Jesus quotes a Psalm that records David calling his son “Lord,” that is, “master.” However, to the Jews, ancestors were greater than their descendants, so a father would not call his son “master.” In this passage, Mark 12:35–37, Jesus is trying to help his hearers understand that the Messiah will be divine, and that he himself is the Messiah. So, David is speaking to his son, that is, his descendant, as the Messiah, and it is appropriate for him to address him as his “Lord.” +12:1 w2hb rc://*/ta/man/translate/figs-parables ἀμπελῶνα ἄνθρωπος ἐφύτευσεν 1 To teach the Jewish leaders, Jesus offers a story or illustration. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “Listen to this story: A man planted a vineyard” 12:1 qa93 rc://*/ta/man/translate/writing-participants ἀμπελῶνα ἄνθρωπος ἐφύτευσεν 1 Jesus uses the phrase **A man planted a vineyard** to introduce the main character in the story. Use a natural form in your language for introducing the main character in a story. Alternate translation: “There once was a man who planted a vineyard” +12:1 nyij rc://*/ta/man/translate/translate-unknown φραγμὸν 1 A **hedge** is a thick wall made out of bushy plants that were planted close together. If your readers would not be familiar with this type of wall, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “a wall made of bushes” or “wall of plants” 12:1 l2i2 rc://*/ta/man/translate/translate-unknown ἐξέδετο αὐτὸν γεωργοῖς 1 As the rest of the story shows, the man rented the vineyard not for regular cash payments, but under an arrangement that entitled him to a share of the crop in exchange for the use of the land. If an arrangement like that would not be familiar to your readers, you could translate this in a way that explains it. Alternate translation: “allowed some grape farmers to use his vineyard in exchange for a share of the crop” -12:1 fd71 γεωργοῖς 1 While **farmers** is a general term for anyone who farms the ground, in this context it refers to people who tend grape vines and grow grapes. Alternate translation: “vine dressers” or “grape farmers” -12:2 s83v rc://*/ta/man/translate/figs-explicit τῷ καιρῷ 1 This refers to the time of harvest. If it would be helpful in your language, this could be made clear, as modeled by the UST. -12:2 su2e γεωργοὺς & γεωργῶν 1 See how you translated **farmers** in [12:1](../12/01.md). -12:2 oxoo rc://*/ta/man/translate/figs-metaphor καρπῶν 1 The word **fruits** could be: (1) literal. Alternate translation: “some of the grapes they had grown” (2) figurative. Alternate translation: “some of what they had produced from the grapes they had grown” or “some of the money they had earned by selling their produce” -12:3 c321 rc://*/ta/man/translate/figs-metaphor ἀπέστειλαν κενόν 1 Jesus speaks of this servant as if he were a container with nothing in it. Here, the word **empty** means that they did not give him any of the fruit from the vineyard. If it would be helpful in your language to understand what it means to be **empty** in this context, you could use an equivalent metaphor from your culture or use plain language. Alternate translation: “sent him away without giving him anything” -12:4 jhi3 καὶ ἠτίμασαν 1 Alternate translation: “and humiliated” or “badly mistreated” -12:6 z5hz rc://*/ta/man/translate/figs-quotesinquotes λέγων, ὅτι ἐντραπήσονται τὸν υἱόν μου 1 If it would be helpful in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “thinking that they would respect his son” or “thinking to himself that the farmers would respect his son” -12:7 m63e rc://*/ta/man/translate/figs-explicit ἐκεῖνοι δὲ οἱ γεωργοὶ πρὸς ἑαυτοὺς εἶπαν, ὅτι οὗτός ἐστιν ὁ κληρονόμος; δεῦτε, ἀποκτείνωμεν αὐτόν, καὶ ἡμῶν ἔσται ἡ κληρονομία 1 If it would be helpful in your language, you could state explicitly that this happened after the owner sent his son and the son arrived, as the UST does. -12:7 kefz γεωργοὶ 1 See how you translated **farmers** in [12:1](../12/01.md). -12:7 s5dc rc://*/ta/man/translate/figs-metonymy ἡ κληρονομία 1 By **inheritance**, the farmers mean “the vineyard”, which the son would inherit. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “this vineyard, which he would inherit” -12:8 gx6l rc://*/ta/man/translate/grammar-connect-logic-result καὶ 1 Jesus uses the word **And** to introduce the results of what the previous sentence described, specifically that the farmers carried out the plan that they had decided on. Use a natural form in your language for introducing a reason-and-result relationship. Alternate translation: “So” -12:9 r4md rc://*/ta/man/translate/figs-rquestion τί οὖν ποιήσει ὁ κύριος τοῦ ἀμπελῶνος? 1 Jesus does not want the people to tell him what the owner of the vineyard will do. Rather, he is using the question form to get his listeners to pay attention to what he says the owner will do. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “So now, listen to what the lord of the vineyard will do to them:” or “So I will tell you what the owner of the vineyard will do.” -12:9 tlji γεωργούς 1 See how you translated **farmers** in [12:1](../12/01.md). -12:9 g4ce rc://*/ta/man/translate/translate-unknown δώσει τὸν ἀμπελῶνα ἄλλοις 1 See how you translated the similar expression in [12:1](../12/01.md). Alternate translation: “allow different grape farmers to use it in exchange for a share of the crop” -12:9 mc5y rc://*/ta/man/translate/figs-explicit δώσει τὸν ἀμπελῶνα ἄλλοις 1 The word **others** refers to other vine dressers who will care for the vineyard. If it would be helpful in your language, you could say that explicitly. Alternate translation: “he will give the vineyard to other farmers to care for it” -12:10 v6ta rc://*/ta/man/translate/figs-quotesinquotes οὐδὲ τὴν Γραφὴν ταύτην ἀνέγνωτε: λίθον ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες, οὗτος ἐγενήθη εἰς κεφαλὴν γωνίας 1 If it would be helpful in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “And surely you have read the scripture that says that a stone that the builders rejected became the cornerstone” -12:10 xj9j rc://*/ta/man/translate/figs-rquestion οὐδὲ τὴν Γραφὴν ταύτην ἀνέγνωτε: 1 Jesus does not want the Jewish leaders to tell him whether or not they have read the scripture he quotes to them. He knows that they have read the scripture. He is using the question form for emphasis and to rebuke them. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “And surely you have read this scripture!” or “And you should remember this scripture!” or “And you should pay attention to this scripture!” -12:10 mzr2 rc://*/ta/man/translate/figs-metaphor λίθον ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες, οὗτος ἐγενήθη εἰς κεφαλὴν γωνίας 1 This quotation from Psalm 118 is a metaphor. It speaks of the Messiah as if he were a stone that builders chose not to use. This means that people will reject the Messiah. The Psalm says that this stone became the cornerstone, which is the most important stone in the building. This means that God will make the Messiah the ruler of these people. However, since this is a quotation from Scripture, translate the words directly rather than providing an explicit explanation of them, even if your language does not customarily use such figures of speech. If you want to explain the meaning of the metaphor, we recommend that you do that in a footnote rather than in the Bible text. -12:10 kv7t rc://*/ta/man/translate/figs-explicit λίθον ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες 1 This Psalm refers implicitly to the way people in this culture used stones to build the walls of houses and other buildings. Alternate translation: “A stone that the builders thought was not good enough to use for building” -12:10 l5ma rc://*/ta/man/translate/figs-idiom κεφαλὴν γωνίας 1 The phrase the **head of the corner** is an idiom that refers to a large stone with straight edges that builders would place down first and use as a reference to make sure that the walls of a stone building were straight and that the building was oriented in the right direction. Your language may have its own term for such a stone. You could also use a general expression. Alternate translation: “the cornerstone” or “the reference stone for the whole building” -12:11 r8z8 rc://*/ta/man/translate/figs-quotesinquotes παρὰ Κυρίου ἐγένετο αὕτη, καὶ ἔστιν θαυμαστὴ ἐν ὀφθαλμοῖς ἡμῶν 1 This entire verse is a continuation of Jesus’ quotation from Psalm 118. If you chose not to translate [12:10](../12/10.md) as a quotation within a quotation, then you should do the same with this verse. Alternate translation: “and which says that it was the Lord who did it and those who saw it marveled as they looked at it” or “and that it was the Lord who did it and those who saw it marveled when they saw what the Lord had done” -12:11 k5w6 rc://*/ta/man/translate/figs-metonymy ἔστιν θαυμαστὴ ἐν ὀφθαλμοῖς ἡμῶν 1 Here, **eyes** represent “seeing,” so the expression **in our eyes** refers to the perspective of the person seeing the event. Alternate translation: “from our perspective, it is marvelous” or “we see that it is wonderful” -12:12 b1vz rc://*/ta/man/translate/writing-pronouns ἐζήτουν 1 Here, the pronoun **they** refers to the chief priests, scribes, and elders mentioned in [11:27](../11/27.md). If it would be helpful in your language, you could refer to this group as “the Jewish leaders.” -12:12 lx62 rc://*/ta/man/translate/grammar-connect-time-background καὶ ἐφοβήθησαν τὸν ὄχλον 1 Mark is providing this background information to help readers understand what happens next. The religious leaders fear of the crowd is why they **left** Jesus and **went away**. Use a natural way in your language for introducing background information. Alternate translation: “and because they were afraid of the crowd, they did not seize him” or “and they did not seize him, because they feared the crowd” -12:12 v9wb rc://*/ta/man/translate/figs-infostructure καὶ ἐζήτουν αὐτὸν κρατῆσαι, καὶ ἐφοβήθησαν τὸν ὄχλον; ἔγνωσαν γὰρ ὅτι πρὸς αὐτοὺς τὴν παραβολὴν εἶπεν. καὶ ἀφέντες αὐτὸν, ἀπῆλθον 1 If it would be more natural in your language, you could change the order of these phrases to show the logical sequence of events, as modeled by the UST. -12:12 v5wv rc://*/ta/man/translate/grammar-connect-logic-contrast καὶ ἐφοβήθησαν τὸν ὄχλον 1 Here, Mark uses the word **and** to introduce a contrast between what the Jewish leaders wanted to do and the reason why they were not able to do so. Use a natural way in your language for introducing a contrast. Alternate translation: “yet they were afraid of what the people might do” -12:13 z2sf rc://*/ta/man/translate/writing-pronouns καὶ ἀποστέλλουσιν 1 Here, the pronoun **they** refers to the chief priests, scribes, and elders mentioned in [11:27](../11/27.md). If it would be helpful in your language, you could refer to this group as “the Jewish leaders,” as modeled by the UST. -12:13 pj3c rc://*/ta/man/translate/figs-explicit τῶν Ἡρῳδιανῶν 1 The term **the Herodians** means those who supported the Roman Empire and Herod Antipas. If it would be helpful in your language, you could say that explicitly, as modeled by the UST. -12:13 kuy5 rc://*/ta/man/translate/figs-metaphor ἵνα αὐτὸν ἀγρεύσωσιν 1 Here, Mark describes tricking Jesus as trapping him. If it would be helpful in your language to understand what **to trap him** means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning plainly. Alternate translation: “to trick him” -12:13 s1hb rc://*/ta/man/translate/figs-metonymy λόγῳ 1 # Connecting Statement:\n\nHere, Mark uses the term **word** to mean something Jesus might say by using words. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “in something he might say” or “with something he might say” -12:14 dh3d rc://*/ta/man/translate/figs-synecdoche λέγουσιν 1 Mark could mean that one person spoke to Jesus on behalf of the whole group. So instead of **they**, you could say “one of them says,” as the UST does. -12:14 xhl6 Διδάσκαλε 1 See how you translated **Teacher** in [4:38](../04/38.md). -12:14 awv5 rc://*/ta/man/translate/figs-exclusive οἴδαμεν 1 The spies are speaking only of themselves, so **we** would be exclusive, if your language marks that distinction. -12:14 cp3x οὐ μέλει σοι περὶ οὐδενός 1 Alternate translation: “you do not try to earn people’s favor, but rather, you fearlessly teach the truth without worrying about people’s opinion” -12:14 xptc rc://*/ta/man/translate/figs-idiom οὐ γὰρ βλέπεις εἰς πρόσωπον ἀνθρώπων 1 The phrase **not look at the face of men** is a Hebrew expression that means “to not give attention to people’s outward appearances.” “Outward appearance” in this context refers to social position and whether or not a person was wealthy or influential or had a high social and/or religious position. This phrase, taken as a whole here, means that Jesus was impartial in his judgement and teaching and did not show favoritism. If it would be helpful in your language, you could use an equivalent idiom or use plain language. Alternate translation: “for you pay no attention to external things when you speak” or “for you do not regard people’s position or status when you teach” -12:14 qvpo rc://*/ta/man/translate/figs-metonymy πρόσωπον ἀνθρώπων 1 Here, the term **face** means “external status and position.” If it would be helpful in your language, you could use an equivalent expression or use plain language. Alternate translation: “the status and social position of people” -12:14 brm3 rc://*/ta/man/translate/figs-gendernotations ἀνθρώπων 1 Although the term **men** is masculine, the word is used here in a generic sense that includes both men and women. Alternate translation: “of people” -12:14 yfnc rc://*/ta/man/translate/figs-metaphor τὴν ὁδὸν τοῦ Θεοῦ 1 Here, the Jewish leaders speak of how God wants people to live as if it were a **way** or path that people should follow. If it would help your readers to understand what **way** means in this context, you could use an equivalent metaphor from your culture or you could express the meaning plainly. Alternate translation: “how God wants people to live” -12:14 ap2q rc://*/ta/man/translate/figs-abstractnouns ἐπ’ ἀληθείας 1 If your language does not use an abstract noun for the idea of **truth**, you can express the same idea with an adverb such as “truthfully,” as modeled by the UST or in some other way that is natural in your language. -12:14 k0tw rc://*/ta/man/translate/figs-explicit ἔξεστιν 1 The Jewish leaders are asking about God’s law, not the law of the Roman government. If it would be helpful in your language, you could say that explicitly. Alternate translation: “Does God’s law permit us” -12:14 gtsk rc://*/ta/man/translate/figs-metonymy Καίσαρι 1 The Jewish leaders were referring to the Roman government by Caesar’s name, since he was its ruler. If it would be helpful in your language, you could indicate that explicitly, as modeled by the UST. -12:15 g48w rc://*/ta/man/translate/figs-abstractnouns ὁ δὲ εἰδὼς αὐτῶν τὴν ὑπόκρισιν, εἶπεν 1 If your language does not use an abstract noun for the idea of **hypocrisy**, you can express the same idea in another way. Alternate translation: “But Jesus knew that they were not being sincere, so he said” or “But Jesus realized that they were trying to trick him, and so he said” -12:15 c7nj rc://*/ta/man/translate/figs-rquestion τί με πειράζετε? 1 Jesus is not asking for information, but is using the question form here as a rebuke and for emphasis. If you would not use a rhetorical question for these purposes in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “I know that you are trying to make me say something wrong so you can accuse me!” -12:15 wl34 rc://*/ta/man/translate/translate-bmoney δηνάριον 1 A **denarius** was a silver coin equivalent to a day’s wage for a laborer. Alternate translation: “a Roman coin” -12:16 ev6s οἱ δὲ ἤνεγκαν 1 Alternate translation: “So the Pharisees and the Herodians brought a denarius” -12:16 gi96 rc://*/ta/man/translate/figs-explicit Καίσαρος 1 Here, **Caesar’s** refers to Caesar’s likeness and inscription. If it would be helpful in your language, you could indicate that explicitly. Alternate translation: “They are Caesar’s likeness and inscription” -12:17 fl4l rc://*/ta/man/translate/figs-metonymy τὰ Καίσαρος ἀπόδοτε Καίσαρι 1 See how you translated **Caesar** in [12:14](../12/14.md). Alternate translation: “The things that belong to the Roman government, give back to the Roman government” +12:1 fd71 rc://*/ta/man/translate/figs-explicit γεωργοῖς 1 While **farmers** is a general term for anyone who farms the ground, in this context it refers to people who tend grape vines and grow grapes. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “vine dressers” or “grape farmers” +12:2 s83v rc://*/ta/man/translate/figs-explicit τῷ καιρῷ 1 Here Jesus refers to **the time** of year when the grape vines produced grapes. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “when it was almost harvest time,” or “when the grapes were almost ripe,” +12:2 su2e rc://*/ta/man/translate/figs-explicit γεωργοὺς & γεωργῶν 1 See how you translated **farmers** in [12:1](../12/01.md). Alternate translation: “vine dressers … vine dressers” or “grape farmers … grape farmers” +12:2 q54w rc://*/ta/man/translate/figs-explicit παρὰ τῶν γεωργῶν λάβῃ ἀπὸ τῶν καρπῶν τοῦ ἀμπελῶνος 1 Here the man wants to receive the share of the **fruits** that the farmers agreed to pay him when he rented the vineyard to them. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “he might receive from the farmers his portion of the fruits of the vineyard” or “he might receive from the farmers the fruits of the vineyard that they agreed to pay him” +12:2 oxoo rc://*/ta/man/translate/figs-metaphor τῶν καρπῶν τοῦ ἀμπελῶνος 1 Here, the word **fruits** could refer: (1) directly to the grapes that the vineyard produced. Alternate translation: “the grapes from the vineyard” (2) figuratively to what the farmers made when they sold the grapes. Alternate translation: “the money from what the vineyard produced” +12:3 vcp6 rc://*/ta/man/translate/grammar-connect-words-phrases καὶ 1 Here, the word **And** introduces what the farmers actually did in contrast to what the man who owned the vineyard wanted them to do. If it would be helpful in your language, you could use a word or phrase that introduces a contrast, or you could leave **And** untranslated. Alternate translation: “But” +12:3 ifje rc://*/ta/man/translate/figs-explicit λαβόντες αὐτὸν 1 Here Jesus implies that the farmers did this once the servant arrived at the vineyard. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “after the servant arrived, having seized him” +12:3 c321 rc://*/ta/man/translate/figs-metaphor κενόν 1 Jesus speaks of this servant as if he were a container that was **empty**. He means that the farmers did not give him any of the fruit from the vineyard. If it would be helpful in your language, you could use a comparable figure of speech or state the meaning plainly. Alternate translation: “empty-handed” or “without any grapes” +12:4 rwwo ἐκεφαλίωσαν 1 Alternate translation: “they hit in the head” or “they repeatedly struck on the head” +12:4 jhi3 ἠτίμασαν 1 Alternate translation: “humiliated” or “dishonored” +12:5 f0lz rc://*/ta/man/translate/figs-nominaladj ἄλλον & πολλοὺς ἄλλους 1 Jesus is using the adjectives **another** and **others** as nouns to mean another servant and other servants. Your language may use adjectives in the same way. If not, you could translate these words with equivalent phrases. Alternate translation: “another one of his servants … many more of his servants” +12:5 q1ed rc://*/ta/man/translate/figs-ellipsis καὶ πολλοὺς ἄλλους 1 Jesus is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from the context if it would be clearer in your language. Jesus could be implying that **many others**: (1) were sent by the man. Alternate translation: “and he sent many others” (2) were harmed by the farmers. Alternate translation: “and they harmed many others” +12:5 azdw rc://*/ta/man/translate/figs-explicit οὓς μὲν δέροντες, οὓς δὲ ἀποκτέννοντες 1 Here Jesus implies that the farmers were **beating** some servants and were **killing** other servants. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “but the farmers beat some and killed others” +12:6 eoae rc://*/ta/man/translate/figs-explicit ἔτι ἕνα εἶχεν 1 Here Jesus implies that the man has **one more** person whom he could send to the farmers. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “Having one more person he could send” or “Having one more messenger” +12:6 o09r rc://*/ta/man/translate/figs-activepassive υἱὸν ἀγαπητόν 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “a son whom he loved” +12:6 u0m5 rc://*/ta/man/translate/figs-infostructure ἀπέστειλεν αὐτὸν ἔσχατον πρὸς αὐτοὺς λέγων, ὅτι ἐντραπήσονται τὸν υἱόν μου 1 If it would be more natural in your language, you could reverse the order of these two clauses. Alternate translation: “saying, ‘They will respect my son,’ he sent his son to them last” +12:6 z5hz rc://*/ta/man/translate/figs-quotesinquotes λέγων, ὅτι ἐντραπήσονται τὸν υἱόν μου 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “saying that they would respect his son” +12:6 ejmv rc://*/ta/man/translate/writing-quotations λέγων 1 If you keep the direct quotation, consider natural ways of introducing it in your language. Alternate translation: “and he thought” +12:6 s7nv rc://*/ta/man/translate/figs-explicit ἐντραπήσονται τὸν υἱόν μου 1 Here, the man implies that respecting his son would also mean giving him the portion of the fruits that he and the farmers had agreed upon. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “They will respect my son and give him my portion of the fruits” +12:7 m63e rc://*/ta/man/translate/figs-explicit ἐκεῖνοι δὲ οἱ γεωργοὶ πρὸς ἑαυτοὺς εἶπαν 1 Here Jesus implies that **those farmers** said this when they saw that the man’s son had arrived at the vineyard. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “But when the son arrived, those farmers said to each other” or “But those farmers, when they saw the man’s son, said to each other” +12:7 kefz rc://*/ta/man/translate/figs-explicit γεωργοὶ 1 See how you translated **farmers** in [12:1](../12/01.md). Alternate translation: “vine dressers” or “grape farmers” +12:7 f8xs rc://*/ta/man/translate/figs-quotesinquotes πρὸς ἑαυτοὺς εἶπαν, ὅτι οὗτός ἐστιν ὁ κληρονόμος; δεῦτε, ἀποκτείνωμεν αὐτόν, καὶ ἡμῶν ἔσται ἡ κληρονομία 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “said to each other that this man was the heir and that they should come and kill him so that the inheritance would be theirs” +12:7 sidm rc://*/ta/man/translate/figs-idiom δεῦτε 1 Here, the word **Come** is an exhortation to do something together with the speaker. The word does not necessarily mean that the people must travel somewhere. If it would be helpful in your language, you could use a word or phrase that exhorts people to work together. Alternate translation: “Working together” or “Acting with one another” +12:7 h5vs rc://*/ta/man/translate/grammar-connect-logic-goal καὶ 1 Here, the word **and** introduces the purpose for which the farmers plan to **kill** the son. If it would be helpful in your language, you could use a word or phrase that introduces a purpose. Alternate translation: “and that way” +12:7 s5dc rc://*/ta/man/translate/figs-explicit ἡ κληρονομία 1 Here the farmers are referring primarily to the vineyard, which would be the son’s **inheritance**. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “the inheritance, this vineyard,” +12:7 ay11 rc://*/ta/man/translate/figs-abstractnouns ἡ κληρονομία 1 If your language does not use an abstract noun for the idea of **inheritance**, you could express the same idea in another way. Alternate translation: “what he would inherit” +12:8 gx6l rc://*/ta/man/translate/grammar-connect-words-phrases καὶ 1 Here, the word **And** introduces what the farmers did as a result of what they said to each other. If it would be helpful in your language, you could use a word or phrase that introduces the result of an action. Alternate translation: “Therefore,” or “So then,” +12:8 zuwf rc://*/ta/man/translate/figs-explicit αὐτὸν 1 Here Jesus implies that they **threw** his dead body **out of the vineyard**. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “his dead body” +12:9 r4md rc://*/ta/man/translate/figs-rquestion τί οὖν ποιήσει ὁ κύριος τοῦ ἀμπελῶνος? 1 Jesus is using the question form to introduce what **the lord of the vineyard** will do. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “So now, listen to what the lord of the vineyard will do:” or “Let me tell you what the lord of the vineyard will do!” +12:9 rhrm rc://*/ta/man/translate/grammar-connect-logic-result τί οὖν 1 Here, the word **then** introduces a rhetorical question that Jesus asks based on the story that he has told. If it would be helpful in your language, you could use a word or phrase that introduces this kind of question. Alternate translation: “In light of that story, what” or “Given all that, what” +12:9 kdyx rc://*/ta/man/translate/figs-possession ὁ κύριος τοῦ ἀμπελῶνος 1 Here, Jesus is using the possessive form to describe a **lord** who owns **the vineyard**. If this is not clear in your language, you could express the idea in another way. Alternate translation: “the lord who owned the vineyard” or “the man whose vineyard it is” +12:9 qh8g rc://*/ta/man/translate/figs-go ἐλεύσεται 1 In a context such as this, your language might say “go” instead of **come**. Alternate translation: “He will go” +12:9 zscw rc://*/ta/man/translate/figs-explicit ἐλεύσεται 1 Here, the phrase **He will come** indicates that **the lord of the vineyard** will return to the vineyard. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “He will return” or “He will visit them” +12:9 tlji γεωργούς 1 See how you translated **farmers** in [12:1](../12/01.md). Alternate translation: “vine dressers” or “grape farmers” +12:9 g4ce rc://*/ta/man/translate/translate-unknown δώσει τὸν ἀμπελῶνα ἄλλοις 1 Here Jesus refesr to the same kind of arrangement that he referred to in [12:1](../12/01.md). Express the idea as you did there. Alternate translation: “will allow other farmers to use it” +12:9 mc5y rc://*/ta/man/translate/figs-explicit ἄλλοις 1 The word **others** refers to other vine dressers who will care for the vineyard. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “to other farmers who will care for it” +12:10 xj9j rc://*/ta/man/translate/figs-rquestion οὐδὲ τὴν Γραφὴν ταύτην ἀνέγνωτε: 1 Jesus is using the question form to rebuke and teach the Jewish leaders. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “I know that you have read this scripture:” or “Surely you have read this scripture!” +12:10 v6ta rc://*/ta/man/translate/writing-quotations οὐδὲ τὴν Γραφὴν ταύτην ἀνέγνωτε 1 Here Jesus introduces a quotation from an important text, in this case, the Old Testament book of Psalms (see [Psalm 118:22–23](../psa/118/22.md) Psalm 118:22–23). If it would be helpful in your language, you could use a comparable phrase that indicates that Jesus is quoting from an important text. Alternate translation: “And have you not read this in the book of Psalms” or “And have you never read what someone wrote in our Scriptures” +12:10 mzr2 rc://*/ta/man/translate/figs-metaphor λίθον ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες, οὗτος ἐγενήθη εἰς κεφαλὴν γωνίας 1 Here the author of the quotation speaks of a person whom others reject as if he were a **stone** that **builders rejected**. He speaks of this person gaining power and respect as if he became **the head of the corner**. Jesus is applying this quotation to himself, identifying himself with the **stone**. However, if possible, preserve the metaphor in your translation, or if that is not possible, express the idea in simile form. Alternate translation: “A person who is like a stone that the builders rejected, that person has become like the head of the corner” +12:10 kv7t rc://*/ta/man/translate/figs-explicit λίθον ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες 1 Here the author of the quotation is referring to the way people in this culture used stones to build the walls of houses and other buildings. In this case, the people do not want to use the **stone** for building. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “A stone that the builders thought was not good enough to use for building” +12:10 l5ma rc://*/ta/man/translate/figs-idiom κεφαλὴν γωνίας 1 The phrase **the head of the corner** refers to a specific stone that is especially key or important for a structure. It could be a stone at the corner of a wall, a stone at the top of an arch, or another important stone. You could use a term for one of these kinds of stones, or you could refer generally to an important or essential stone. Alternate translation: “the cornerstone” or “the capstone” or “the most important stone” +12:11 r8z8 παρὰ Κυρίου ἐγένετο αὕτη 1 Alternate translation: “The Lord has caused this” +12:11 k5w6 rc://*/ta/man/translate/figs-metonymy ἐν ὀφθαλμοῖς ἡμῶν 1 Here, **eyes** represent a person’s judgement or evaluation. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “in our opinion” or “from our perspective” +12:12 v9wb rc://*/ta/man/translate/grammar-connect-logic-result καὶ ἐζήτουν αὐτὸν κρατῆσαι, καὶ ἐφοβήθησαν τὸν ὄχλον; ἔγνωσαν γὰρ ὅτι πρὸς αὐτοὺς τὴν παραβολὴν εἶπεν & καὶ ἀφέντες αὐτὸν, ἀπῆλθον 1 If it would be more natural in your language, you could change the order of these phrases, since the reason why the Jewish leaders **were seeking to seize** Jesus was that **they knew that he spoke the parable against them**. Also, the reason why they **left** Jesus without arresting him was because **they feared the crowd**. If it would be helpful in your language, you could put the reasons before their results. Alternate translation: “And they knew that he spoke the parable against them, so they were seeking to seize him. However, they feared the crowd, so having left him, they went away” +12:12 b1vz rc://*/ta/man/translate/writing-pronouns ἐζήτουν 1 Here, the pronoun **they** refers to the chief priests, scribes, and elders mentioned in [11:27](../11/27.md). If it would be helpful in your language, you could refer to these people more directly. Alternate translation: “the Jewish leaders were seeking” +12:12 v5wv rc://*/ta/man/translate/grammar-connect-logic-contrast καὶ 2 Here, Mark uses the word **and** to introduce a contrast between what the Jewish leaders wanted to do and the reason why they were not able to do so. Use a natural way in your language for introducing a contrast. Alternate translation: “yet” or “but” +12:12 lx62 rc://*/ta/man/translate/figs-explicit τὸν ὄχλον 1 Here Mark implies that the chief priests and the Pharisees feared what the **crowd** would do if they seized Jesus. They might have rioted or attacked them. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “what the crowd would do” or “that the crowd might riot” +12:12 ql29 rc://*/ta/man/translate/figs-explicit καὶ ἀφέντες αὐτὸν, ἀπῆλθον 1 Here Mark implies that the Jewish leaders did not **seize** Jesus. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “And they did not seize him, but instead, having left him, they went away” +12:12 gsh8 rc://*/ta/man/translate/figs-go ἀπῆλθον 1 In a context such as this, your language might say “came” instead of **went**. Alternate translation: “they came away” +12:13 eq4t rc://*/ta/man/translate/writing-newevent καὶ 1 Here, the word **And** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **And** untranslated. Alternate translation: “After that,” +12:13 z2sf rc://*/ta/man/translate/writing-pronouns ἀποστέλλουσιν 1 Here, the pronoun **they** refers to the chief priests, scribes, and elders mentioned in [11:27](../11/27.md). If it would be helpful in your language, you could refer to them more directly. Alternate translation: “the Jewish leaders send” +12:13 pj3c rc://*/ta/man/translate/translate-unknown τῶν Ἡρῳδιανῶν 1 The **Herodians** were a group of people who supported the ruler Herod Antipas. If it would be helpful in your language, you could use a short phrase to describe them. Alternate translation: “people who wanted King Herod to continue to rule” +12:13 kuy5 rc://*/ta/man/translate/figs-metaphor αὐτὸν ἀγρεύσωσιν 1 Mark is speaking as if **the Pharisees and the Herodians** intended to catch Jesus in a trap. He means that they wanted to get Jesus to say something that would allow them to accuse him of doing wrong. If it would be helpful for your readers, you could use a comparable figure of speech or state the meaning plainly. Alternate translation: “catch him” or “cause him to make an error” +12:13 s1hb rc://*/ta/man/translate/figs-metonymy λόγῳ 1 Here, **word** represents something said in words. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “in speech” +12:13 b141 rc://*/ta/man/translate/figs-explicit λόγῳ 1 Here, the phrase **with a word** could refer to things spoken by: (1) Jesus. Alternate translation: “in his words” (2) the Pharisees. Alternate translation: “with their words” +12:14 dh3d rc://*/ta/man/translate/figs-go ἐλθόντες 1 In a context such as this, your language might say “gone” instead of **come**. Alternate translation: “having gone” +12:14 awv5 rc://*/ta/man/translate/figs-exclusive οἴδαμεν & δῶμεν & δῶμεν 1 The spies are speaking only of themselves, so **we** would be exclusive, if your language marks that distinction. +12:14 xhl6 rc://*/ta/man/translate/grammar-connect-logic-result οὐ μέλει σοι περὶ οὐδενός; οὐ γὰρ βλέπεις εἰς πρόσωπον ἀνθρώπων 1 If it would be more natural in your language, you could reverse the order of these clauses, since the second clause gives the reason for the result that the first clause describes. Alternate translation: “since you do not look at the face of men, it is not a concern to you about anyone” +12:14 cp3x rc://*/ta/man/translate/figs-idiom οὐ μέλει σοι περὶ οὐδενός 1 The Herodians and the Pharisees use this clause to say that Jesus does not care what others think and say about him. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “you do not concern yourself with the opinions of others” or “you are not influenced by what others think of you” +12:14 r2f3 rc://*/ta/man/translate/figs-doublenegatives οὐ μέλει σοι περὶ οὐδενός 1 The words translated **not** and **anyone** are two negative words. In this construction, the second negative does not cancel the first to create a positive meaning. Instead, it gives greater emphasis to the negative. If your language can use two negatives that do not cancel one another to create a positive meaning, you could use a double negative here. If your language does not use two negatives in that way, you could translate with one negative, as the ULT does. Alternate translation: “it is a concern to you about no one” +12:14 no9y rc://*/ta/man/translate/figs-abstractnouns οὐ μέλει σοι 1 If your language does not use an abstract noun for the idea of concern, you could express the same idea in another way. Alternate translation: “nothing concerns you” +12:14 xptc rc://*/ta/man/translate/figs-idiom οὐ γὰρ βλέπεις εἰς πρόσωπον ἀνθρώπων 1 Here, to **look at the face of men** refers to making decisions about how to treat people based on how they appear. People who **look at the face of men** treat wealthy and important people differently than they treat poor and unimportant people. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “for you do not judge men by appearances” or “for you do not treat people based on what they look like” +12:14 brm3 rc://*/ta/man/translate/figs-gendernotations ἀνθρώπων 1 Although the term **men** is masculine, the Herodians and the Pharisees are using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “of humans” +12:14 weaf rc://*/ta/man/translate/figs-possession τὴν ὁδὸν τοῦ Θεοῦ 1 Here, the Herodians and the Pharisees are using the possessive form to describe a **way** that **God** desires or approves of. If this is not clear in your language, you could express the idea in another way. Alternate translation: “the way that pleases God” +12:14 yfnc rc://*/ta/man/translate/figs-metaphor τὴν ὁδὸν τοῦ Θεοῦ 1 Here the Pharisees and Herodians use the word **way** to refer to behavior in life. More specifically, they mean that this behavior pleases God. If it would be helpful in your language, you could use a comparable figure of speech or state the meaning plainly. Alternate translation: “behavior that pleases God” +12:14 ap2q rc://*/ta/man/translate/figs-abstractnouns ἐπ’ ἀληθείας 1 If your language does not use an abstract noun for the idea of **truth**, you could express the same idea in another way. Alternate translation: “based on what is true” +12:14 k0tw rc://*/ta/man/translate/figs-explicit ἔξεστιν 1 Here, the word **lawful** could be referring to: (1) whether something is permitted by the Jewish law that God gave to Moses. Alternate translation: “Does the law that God gave to Moses permit us” (2) whether something is generally right or wrong. Alternate translation: “Is it right” or “Is it appropriate” +12:14 gtsk rc://*/ta/man/translate/figs-metonymy Καίσαρι 1 Here, **Caesar** represents the Roman leaders and government in general. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “to the Roman leaders” or “to the Roman empire” +12:14 puhe rc://*/ta/man/translate/figs-ellipsis οὔ 1 The Herodians and the Pharisees are leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “is it not lawful to do so” +12:14 y8lv rc://*/ta/man/translate/figs-explicit δῶμεν ἢ μὴ δῶμεν 1 Here the Pharisees and the Herodians are asking about whether they should **give** or **not give** poll taxes **to Caesar**. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “Should we give the poll tax, or should we not give it” +12:15 g48w rc://*/ta/man/translate/figs-abstractnouns αὐτῶν τὴν ὑπόκρισιν 1 If your language does not use an abstract noun for the idea of **hypocrisy**, you could express the same idea in another way. Alternate translation: “that they were acting hypocritically” or “that they were being hypocritical” +12:15 c7nj rc://*/ta/man/translate/figs-rquestion τί με πειράζετε? 1 Jesus is using the question form to rebuke the Herodians and the Pharisees. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “I know that you are testing me.” or “Stop testing me!” +12:15 wl34 rc://*/ta/man/translate/translate-bmoney δηνάριον 1 A **denarius** was a silver coin equivalent to about one day’s wage for a hired worker. You could try to express this amount in terms of current monetary values, but that might cause your Bible translation to become outdated and inaccurate, since those values can change over time. So instead you might state something more general or give the equivalent in wages. Alternate translation: “a silver coin” or “a coin worth one day’s wage” +12:16 ev6s rc://*/ta/man/translate/writing-pronouns οἱ 1 The pronoun **they** refers to the people who were there, more specifically the Herodians and the disciples of the Pharisees. If this is not clear for your readers, you could refer to these people more directly. Alternate translation: “the disciples of the Pharisees and the Herodians” or “the people there” +12:16 ljeo rc://*/ta/man/translate/figs-explicit ἡ εἰκὼν αὕτη καὶ ἡ ἐπιγραφή 1 In Jesus’ culture, when governments made coins, they would usually put the face of the king or leader on one side, and they would usually have writing on the coin that honored that king or leader. If it would be helpful in your language, you could make this practice more explicit. Alternate translation: “face and words of honor did the Roman government stamp on this coin” +12:16 l2tc rc://*/ta/man/translate/translate-unknown ἡ ἐπιγραφή 1 Here, the word **inscription** refers to a few words carved or pressed into a hard surface. If your readers would not be familiar with this type of writing, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “writing” or “written message” +12:16 gi96 rc://*/ta/man/translate/figs-ellipsis Καίσαρος 1 The Herodians and the Pharisees are leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the verse if it would be clearer in your language. Alternate translation: “The image and inscription are Caesar’s” +12:16 z45k rc://*/ta/man/translate/figs-explicit Καίσαρος 1 Here the fact that the image and inscription on the coin are **Caesar’s** implies that they were created by the empire that Caesar ruled, the Roman empire. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “They are of Caesar, the man who rules the Roman empire” +12:17 fl4l rc://*/ta/man/translate/figs-metonymy τὰ Καίσαρος ἀπόδοτε Καίσαρι 1 Here, **Caesar** represents the Roman leaders and government in general. See how you translated this word in [12:14](../12/14.md), but make sure that the connection to the answer “Caesar’s” in [12:16](../12/16.md) is clear. Alternate translation: “The things of the Roman leaders, give back to the Roman leaders” or “The things of the Roman empire, give back to the Roman empire” 12:17 la16 rc://*/ta/man/translate/figs-ellipsis καὶ τὰ τοῦ Θεοῦ τῷ Θεῷ 1 Jesus is leaving out some of the words that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the context. Alternate translation: “and give to God the things that belong to God” -12:18 edcn rc://*/ta/man/translate/writing-background οἵτινες λέγουσιν ἀνάστασιν μὴ εἶναι 1 Mark provides this background information about the Sadducees to help readers understand what happens in this episode. Use the natural form in your language for expressing background information. Alternate translation: “who belong to a sect which denies the resurrection of the dead” -12:18 y8yo rc://*/ta/man/translate/writing-participants καὶ ἔρχονται Σαδδουκαῖοι πρὸς αὐτόν, οἵτινες λέγουσιν ἀνάστασιν μὴ εἶναι 1 Mark uses the words **Sadducees, who say there is no resurrection, come to him** to introduce these new characters into the story. It may be helpful to introduce them more fully in your translation. Alternate translation: “Some members of the group of Jews called the Sadducees, who say there is no resurrection, then came to Jesus” -12:18 ss09 rc://*/ta/man/translate/figs-distinguish Σαδδουκαῖοι & οἵτινες λέγουσιν ἀνάστασιν μὴ εἶναι 1 This phrase is identifying the Sadducees as a group of Jews that said no one would rise from the dead. It is not identifying the Sadducees who came to question Jesus as members of that group who held that belief, as if other members did not. If it would be helpful in your language, you could begin a new sentence here to clarify this. Alternate translation: “Sadducees, men who believe that no one will rise from the dead” -12:18 rdl7 rc://*/ta/man/translate/figs-explicit οἵτινες λέγουσιν ἀνάστασιν μὴ εἶναι 1 The word **resurrection** refers to becoming alive again after being dead. If it would be helpful in your language, you could say that explicitly, as modeled by the UST. -12:18 ax25 rc://*/ta/man/translate/figs-synecdoche λέγοντες 1 Mark may be using the singular **saying** to mean that one Sadducee spoke on behalf of the whole group. You could indicate that as UST does. If you decide to do that, it may be helpful to begin a new sentence here. Alternate translation: “One of them said to Jesus” -12:19 w3ev Διδάσκαλε 1 See how you translated **Teacher** in [4:38](../04/38.md). -12:19 e8x2 rc://*/ta/man/translate/figs-metonymy Μωϋσῆς ἔγραψεν ἡμῖν 1 These Sadducees are referring to the law that Moses wrote as if Moses had written directly to them. Alternate translation: “Moses instructed us in the law” +12:18 y8yo rc://*/ta/man/translate/writing-participants καὶ ἔρχονται Σαδδουκαῖοι πρὸς αὐτόν, οἵτινες λέγουσιν ἀνάστασιν μὴ εἶναι; καὶ ἐπηρώτων αὐτὸν λέγοντες 1 Mark is here introducing the **Sadducees** as new participants in the story. If your language has its own way of introducing new participants, you could use it here in your translation. Alternate translation: “And some people approached him. They were Sadducees, who are a group who say that there is no resurrection. They were questioning him, saying” +12:18 edcn rc://*/ta/man/translate/writing-background καὶ ἔρχονται Σαδδουκαῖοι πρὸς αὐτόν, οἵτινες λέγουσιν ἀνάστασιν μὴ εἶναι 1 Here Mark provides background information about the **Sadducees** that will help readers understand what happens next. Use a natural form in your language for introducing background information. Alternate translation: “Now the Sadducees teach that there is no resurrection. Some of them come to him” +12:18 yx13 rc://*/ta/man/translate/writing-newevent καὶ 1 Here, the word **And** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **And** untranslated. Alternate translation: “Then” +12:18 ss09 rc://*/ta/man/translate/figs-distinguish Σαδδουκαῖοι & οἵτινες λέγουσιν ἀνάστασιν μὴ εἶναι 1 This phrase is identifying the **Sadducees** as a group of Jews that said no one would rise from the dead. It is not identifying the Sadducees who came to question Jesus as members of that group who held that belief, as if other members did not. If it would be helpful in your language, you could use a form that makes that more explicit. Alternate translation: “Sadducees, men who believe that no one will rise from the dead” +12:18 rdl7 rc://*/ta/man/translate/figs-abstractnouns ἀνάστασιν μὴ εἶναι 1 If your language does not use an abstract noun for the idea of **resurrection**, you could express the same idea in another way. Alternate translation: “that people do not resurrect”\n +12:18 i14a rc://*/ta/man/translate/figs-go ἔρχονται 1 In a context such as this, your language might say “go” instead of **come**. Alternate translation: “go” +12:18 ax25 rc://*/ta/man/translate/writing-quotations λέγοντες 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “and they said” +12:19 e8x2 rc://*/ta/man/translate/writing-quotations Μωϋσῆς ἔγραψεν ἡμῖν 1 Here, the Sadducees introduce a summary of a section of an important text, in this case, the Old Testament book of Deuteronomy (see [Deuteronomy 25:5–6](../deu/25/05.md)). If it would be helpful in your language, you could use a comparable phrase that indicates that the Sadducees are summarizing an important text. Alternate translation: “Moses wrote to us in the book of Deuteronomy” or “Moses declared to us in the Law” +12:19 hhmi rc://*/ta/man/translate/figs-quotations ἔγραψεν ἡμῖν, ὅτι ἐάν τινος ἀδελφὸς ἀποθάνῃ, καὶ καταλίπῃ γυναῖκα καὶ μὴ ἀφῇ τέκνον, ἵνα λάβῃ ὁ ἀδελφὸς αὐτοῦ τὴν γυναῖκα, καὶ ἐξαναστήσῃ σπέρμα τῷ ἀδελφῷ αὐτοῦ 1 It may be more natural in your language to have a direct quotation here. Alternate translation: “wrote to us, ‘If someone’s brother dies and leaves behind a wife but does not leave a child, his brother should take the wife and raise up seed for his brother’” 12:19 m8fh rc://*/ta/man/translate/figs-exclusive ἔγραψεν ἡμῖν 1 Here, the word **us** would be inclusive, if your language marks that distinction. The Sadducees mean “us Jews,” and they are speaking to Jesus, who is also a Jew. -12:19 kgws rc://*/ta/man/translate/figs-hypo ἐάν τινος ἀδελφὸς ἀποθάνῃ, καὶ καταλίπῃ γυναῖκα καὶ μὴ ἀφῇ τέκνον 1 Alternate translation: “if a man’s brother dies who was married but who did not have children” -12:19 g49e ἵνα λάβῃ ὁ ἀδελφὸς αὐτοῦ τὴν γυναῖκα 1 Alternate translation: “that man should marry his brother’s widow” or “that the man should marry his dead brother’s wife” -12:19 m2um rc://*/ta/man/translate/figs-metaphor καὶ ἐξαναστήσῃ σπέρμα τῷ ἀδελφῷ αὐτοῦ 1 The Sadducees assume that Jesus will know that this law specified that if the widow had children by her dead husband’s brother, those children would be considered the children of her dead husband. Alternate translation: “and have children who will be considered his brother’s descendants” -12:19 r0tg rc://*/ta/man/translate/figs-metaphor σπέρμα 1 The term **seed** means “offspring.” It is a word picture. Just as plants produce seeds that grow into many more plants, so people can have many offspring. If it would help your readers to understand what **seed** means in this context, you could use an equivalent metaphor from your culture. Alternate translation: “offspring” -12:20 wz27 rc://*/ta/man/translate/figs-hypo ἑπτὰ ἀδελφοὶ ἦσαν; καὶ ὁ πρῶτος ἔλαβεν γυναῖκα, καὶ ἀποθνῄσκων, οὐκ ἀφῆκεν σπέρμα 1 While the Sadducees describe this as if it happened, they are actually asking about a hypothetical possibility in order to test Jesus. Use the natural form in your language for expressing a hypothetical situation. Alternate translation: “Suppose there were seven brothers, and the oldest brother got married, but he died before he had any children” -12:20 pj71 rc://*/ta/man/translate/figs-nominaladj ὁ πρῶτος 1 Jesus is using the adjective **first** as a noun in order to indicate a particular person. Your language may use adjectives in the same way. If not, you could specify the person. Alternate translation: “the first brother” or “the oldest brother” +12:19 csxe rc://*/ta/man/translate/figs-hypo ὅτι ἐάν τινος ἀδελφὸς ἀποθάνῃ, καὶ καταλίπῃ γυναῖκα καὶ μὴ ἀφῇ τέκνον, ἵνα λάβῃ ὁ ἀδελφὸς αὐτοῦ 1 Here Moses uses an imaginary situation to show what should happen when that kind of situation actually happens. Use a natural method in your language for introducing an imaginary situation. Alternate translation: “to suppose that someone’s brother dies and leaves behind a wife but does not leave a child. In that situation, his brother should take” +12:19 w3ev τινος ἀδελφὸς 1 Alternate translation: “someone with a brother” +12:19 kgws rc://*/ta/man/translate/figs-explicit ἵνα λάβῃ ὁ ἀδελφὸς αὐτοῦ τὴν γυναῖκα, καὶ ἐξαναστήσῃ σπέρμα τῷ ἀδελφῷ αὐτοῦ 1 Here Moses required that, when a man’s brother died without having any children even though he was married, the man had to marry his brother’s widow. The first child that they had would be considered offspring of the man’s deceased brother. That way, the deceased brother’s family line could continue. If it would be helpful in your language, you could make that idea more explicit in your translation, or you could include some of this information in a footnote. Alternate translation: “his brother should marry the widow and raise up seed with her. The first child will continue the dead man’s family line” +12:19 g49e rc://*/ta/man/translate/figs-idiom ἵνα λάβῃ ὁ ἀδελφὸς αὐτοῦ τὴν γυναῖκα 1 Here, the phrase **take the wife** means that the man should marry his brother’s widow. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “that man should marry his brother’s widow” or “he should marry his dead brother’s wife” +12:19 m2um rc://*/ta/man/translate/figs-metaphor ἐξαναστήσῃ σπέρμα 1 Here, the author of the quotation is speaking of having a child as if it were raising up **seed**. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “produce offspring” +12:20 wz27 rc://*/ta/man/translate/figs-hypo ἑπτὰ ἀδελφοὶ ἦσαν; καὶ ὁ πρῶτος 1 Here the Sadducees use an imaginary situation to set up a question they want to ask Jesus. Use a natural method in your language for introducing an imaginary situation. Alternate translation: “Now imagine a family with seven brothers. The first” +12:20 pj71 rc://*/ta/man/translate/figs-nominaladj ὁ πρῶτος 1 The Sadducees are using the number **first** as a noun to mean the first brother. Your language may use numbers in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “the first brother” or “the oldest brother” 12:20 pj2g rc://*/ta/man/translate/translate-ordinal ὁ πρῶτος 1 If your language does not use ordinal numbers, you can use a cardinal number here. Alternate translation: “brother number one” -12:20 af1t rc://*/ta/man/translate/figs-metaphor σπέρμα 1 See how you translated this sense of the word **seed** in [12:19](../12/19.md).. Alternate translation: “descendants” -12:21 uef6 rc://*/ta/man/translate/figs-hypo καὶ 1 The Sadducees are continuing to describe a hypothetical situation. It may be helpful to make this a separate sentence. Alternate translation: “And suppose that” -12:21 d61g rc://*/ta/man/translate/figs-nominaladj ὁ δεύτερος 1 Jesus is using the adjective **second** as a noun in order to indicate a particular person. Your language may use adjectives in the same way. If not, you could specify the person. Alternate translation: “the second brother” or “the next oldest brother” -12:21 na6s rc://*/ta/man/translate/translate-ordinal ὁ δεύτερος 1 If your language does not use ordinal numbers, you can use a cardinal number here. Alternate translation: “brother number two” or “the next oldest brother” -12:21 cgzm rc://*/ta/man/translate/figs-metaphor σπέρμα 1 See how you translated this sense of the word **seed** in [12:19](../12/19.md).. Alternate translation: “descendants” -12:21 tbzw rc://*/ta/man/translate/figs-explicit καὶ ὁ τρίτος ὡσαύτως 1 The Sadducees are speaking in a compact way in order to keep the story short. If it would be helpful in your language, you could supply the information they leave out from the context. It may be helpful to make this a separate sentence. Alternate translation: “In the same way, the third brother married this widow but also died before they had any children” -12:21 l1ds rc://*/ta/man/translate/figs-nominaladj ὁ τρίτος 1 Jesus is using the adjective **third** as a noun in order to indicate a particular person. Your language may use adjectives in the same way. If not, you could specify the person. Alternate translation: “the third brother” or “the next oldest brother” -12:21 hx1q rc://*/ta/man/translate/translate-ordinal ὁ τρίτος 1 If your language does not use ordinal numbers, you can use a cardinal number here. Alternate translation: “brother number three” or “the next oldest brother” -12:22 wjq8 rc://*/ta/man/translate/figs-ellipsis οἱ ἑπτὰ 1 The Sadducees are leaving out some of the words that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the context. Alternate translation: “the seven brothers” -12:22 l3dg rc://*/ta/man/translate/figs-metaphor σπέρμα 1 See how you translated this sense of the word **seed** in [12:19](../12/19.md).. Alternate translation: “descendants” -12:23 w4wu ἐν τῇ ἀναστάσει 1 The Sadducees did not actually believe that there would be a **resurrection**. Your language may have a way of showing this. Alternate translation: “in the supposed resurrection” or “when people supposedly rise from the dead” -12:23 c4p5 rc://*/ta/man/translate/figs-ellipsis οἱ & ἑπτὰ 1 The Sadducees are leaving out some of the words that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the context. Alternate translation: “the seven brothers” -12:24 zp2p rc://*/ta/man/translate/figs-rquestion οὐ διὰ τοῦτο πλανᾶσθε, μὴ εἰδότες τὰς Γραφὰς, μηδὲ τὴν δύναμιν τοῦ Θεοῦ? 1 Jesus is not asking for information, but is using the question form here to emphasize the fact that the Sadducees do not correctly understand the Scriptures or God’s power. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “You are greatly misunderstanding this matter because you do not know the Scriptures or the power of God!” -12:24 sie3 rc://*/ta/man/translate/figs-activepassive οὐ διὰ τοῦτο πλανᾶσθε, μὴ εἰδότες τὰς Γραφὰς, μηδὲ τὴν δύναμιν τοῦ Θεοῦ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “You are greatly mistaken because you do not know the Scriptures or God’s power” -12:24 i8il τὴν δύναμιν τοῦ Θεοῦ 1 Alternate translation: “how powerful God is” -12:25 nvh6 rc://*/ta/man/translate/writing-pronouns ὅταν γὰρ ἐκ νεκρῶν ἀναστῶσιν, οὔτε γαμοῦσιν οὔτε γαμίζονται 1 Both uses of the pronoun **they** refer to men and women in general. If it would be helpful in your language, you could clarify this in your translation. Alternate translation: “For when men and women rise from the dead, they neither marry nor are given in marriage” or “For when people rise from the dead, they neither marry nor are given in marriage” -12:25 ox82 rc://*/ta/man/translate/figs-nominaladj ἐκ νεκρῶν 1 Jesus is using the adjective **dead** as a noun in order to indicate a group of people. Your language may use adjectives in the same way. If not, you could translate this with an equivalent expression. Alternate translation: “the people who have died” -12:25 y8vz rc://*/ta/man/translate/figs-activepassive οὔτε γαμοῦσιν οὔτε γαμίζονται 1 If your language does not use passive verbal forms, but your culture does use different expressions for men and women when they marry, you can use two different active verbal forms here, and you can say who does the action in the second case. Alternate translation: “men marry wives and parents give their daughters in marriage to husbands” -12:25 ensg rc://*/ta/man/translate/figs-idiom οὔτε γαμοῦσιν οὔτε γαμίζονται 1 In this culture, the idiom was to say that men married their wives and that women were given in marriage to their husbands by their parents. If your culture does not use different expressions like that, you could use a single term here. Alternate translation: “they do not get married” -12:25 asw4 rc://*/ta/man/translate/figs-explicit ἀλλ’ εἰσὶν ὡς ἄγγελοι ἐν τοῖς οὐρανοῖς 1 Jesus assumes that his listeners will know that angels do not marry. If it would be helpful in your language, you could say that explicitly. Alternate translation: “because they will be like the angels, who do not marry” +12:20 vaga rc://*/ta/man/translate/figs-idiom ἔλαβεν γυναῖκα 1 Here, the phrase **took a wife** indicates that the man got married. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “got married” or “married someone” +12:20 af1t rc://*/ta/man/translate/figs-metaphor σπέρμα 1 Here, the Sadducees are speaking of offspring as if they were **seed**. See how you translated the similar use of this word in [12:19](../12/19.md). Alternate translation: “offspring” +12:21 d61g rc://*/ta/man/translate/figs-nominaladj ὁ δεύτερος 1 The Sadducees are using the number **second** as a noun to mean the second brother. Your language may use numbers in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “the next brother” or “the second oldest brother” +12:21 na6s rc://*/ta/man/translate/translate-ordinal ὁ δεύτερος 1 If your language does not use ordinal numbers, you can use a cardinal number here. Alternate translation: “brother number two” +12:21 uef6 rc://*/ta/man/translate/figs-idiom ἔλαβεν αὐτήν 1 Here, the phrase **took her** indicates that the man married his brother’s widow. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “got married to her” or “married her” +12:21 cgzm rc://*/ta/man/translate/figs-metaphor σπέρμα 1 Here, the Sadducees are speaking of offspring as if they were **seed**. See how you translated the similar use of this word in [12:19](../12/19.md). Alternate translation: “offspring” +12:21 tbzw rc://*/ta/man/translate/figs-ellipsis καὶ ὁ τρίτος ὡσαύτως 1 The Sadducees are leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “and the third likewise took her and died, not having left seed” or “and the third likewise experienced the same things” +12:21 l1ds rc://*/ta/man/translate/figs-nominaladj ὁ τρίτος 1 The Sadducees are using the number **third** as a noun to mean the third brother. Your language may use numbers in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “the next brother” or “the third oldest brother” +12:21 hx1q rc://*/ta/man/translate/translate-ordinal ὁ τρίτος 1 If your language does not use ordinal numbers, you can use a cardinal number here. Alternate translation: “brother number three” +12:22 wjq8 rc://*/ta/man/translate/figs-nominaladj οἱ ἑπτὰ 1 The Sadducees are using the number **seven** as a noun to mean the seven brothers. Your language may use numbers in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “the seven brothers” +12:22 g9az rc://*/ta/man/translate/figs-explicit οὐκ ἀφῆκαν σπέρμα 1 Here the Sadducees imply that all seven brothers married the woman and died without leaving **seed**. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “all married her, one by one, and all of them died, not leaving seed” +12:22 l3dg rc://*/ta/man/translate/figs-metaphor σπέρμα 1 Here, the Sadducees are speaking of offspring as if they were **seed**. See how you translated the similar use of this word in [12:19](../12/19.md). Alternate translation: “offspring” +12:22 e7th rc://*/ta/man/translate/figs-nominaladj πάντων 1 The Sadducees are using the adjective **all** as a noun to mean all the people they have mentioned. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “of all those people” +12:23 yidn rc://*/ta/man/translate/figs-doublet ἐν τῇ ἀναστάσει, ὅταν ἀναστῶσιν 1 The terms **resurrection** and **rise again** mean similar things. The Sadducees are using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “When they rise again” or “In the resurrection” +12:23 w4wu ἐν τῇ ἀναστάσει 1 The Sadducees did not actually believe that there would be a **resurrection**. If it would be helpful in your language, you could indicate this explicitly. Alternate translation: “In the supposed resurrection” or “If there is a resurrection” +12:23 qtp0 rc://*/ta/man/translate/figs-abstractnouns ἐν τῇ ἀναστάσει 1 If your language does not use an abstract noun for the idea of **resurrection**, you could express the same idea in another way. Alternate translation: “When people resurrect” +12:23 wl8u rc://*/ta/man/translate/figs-idiom ἀναστῶσιν 1 Here, the phrase **rise again** refers to people who died coming back to life. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “they will be restored to life” or “they will resurrect” +12:23 sv6e rc://*/ta/man/translate/writing-pronouns ἀναστῶσιν 1 Here, the pronoun **they** refers to people in general. If it would be helpful in your language, you could use a word or phrase that refers generally to people. Alternate translation: “men and women rise again” +12:23 tytk rc://*/ta/man/translate/grammar-connect-logic-result γὰρ 1 Here, the word **For** introduces a reason why the Sadducees ask their question. If it would be helpful in your language, you could use a word or phrase that introduces a reason or basis for a question, or you could leave **For** untranslated. Alternate translation: “We ask this question because” or “This is a problem, since” +12:23 c4p5 rc://*/ta/man/translate/figs-nominaladj οἱ & ἑπτὰ 1 The Sadducees are using the number **seven** as a noun to mean the seven brothers. See how you expressed the idea in [12:22](../12/22.md). Alternate translation: “all seven of the brothers” +12:24 zp2p rc://*/ta/man/translate/figs-rquestion οὐ διὰ τοῦτο πλανᾶσθε, μὴ εἰδότες τὰς Γραφὰς, μηδὲ τὴν δύναμιν τοῦ Θεοῦ? 1 Jesus is using the question form to rebuke the Sadducees. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “You are most certainly being led astray because of this, not knowing the Scriptures nor the power of God!” or “I tell you that you are being led astray because of this, not knowing the Scriptures nor the power of God.” +12:24 gjy0 rc://*/ta/man/translate/grammar-connect-logic-result οὐ διὰ τοῦτο πλανᾶσθε, μὴ εἰδότες τὰς Γραφὰς, μηδὲ τὴν δύναμιν τοῦ Θεοῦ 1 If it would be more natural in your language, you could reverse the order of these clauses, since the second clause gives the reason for the result that the first clause describes. Alternate translation: “Is it not because you do not know the Scriptures nor the power of God that you are being led astray” +12:24 sie3 rc://*/ta/man/translate/figs-activepassive οὐ & πλανᾶσθε 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who does the action, it is clear from the context that it is they themselves. Alternate translation: “Are you not going astray” or “Are you not leading yourselves astray” +12:24 tpkq rc://*/ta/man/translate/figs-explicitinfo διὰ τοῦτο & μὴ εἰδότες 1 Here, the word **this** refers directly ahead to the phrase **not knowing the Scriptures nor the power of God**. Jesus expresses the idea in this way because it was powerful in his language. If using the word **this** to refer to what someone is about to say would be redundant in your language, you could omit the redundant information and make the expression powerful in another way. Alternate translation: “because you do not know” +12:24 i8il rc://*/ta/man/translate/figs-abstractnouns τὴν δύναμιν τοῦ Θεοῦ 1 If your language does not use an abstract noun for the idea of **power**, you could express the same idea in another way. Alternate translation: “the powerful things that God can do” +12:25 eqwu rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 Here, the word **For** introduces an explanation related to how the Sadducees have been “led astray” (see [12:24](../12/24.md)). If it would be helpful in your language, you could use a word or phrase that introduces an explanation, or you could leave **For** untranslated. Alternate translation: “In fact,” or “What you should know is that” +12:25 nvh6 rc://*/ta/man/translate/writing-pronouns ἀναστῶσιν, οὔτε γαμοῦσιν & εἰσὶν 1 Both uses of the pronoun **they** refer to men and women in general. If it would be helpful in your language, you could clarify this in your translation. Alternate translation: “when men and women rise … they neither marry … they are” +12:25 s99l rc://*/ta/man/translate/figs-idiom ἀναστῶσιν 1 Here, the word **rise** refers to someone who died coming back to life. If it would be helpful in your language, you could use a comparable idiom or state the meaning plainly. Alternate translation: “they are restored to life” +12:25 ox82 rc://*/ta/man/translate/figs-nominaladj ἐκ νεκρῶν 1 Jesus is using the adjective **dead** as a noun in order to refer to all people who are dead. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “from among the dead people” or “from the corpses” +12:25 ensg rc://*/ta/man/translate/figs-explicit οὔτε γαμοῦσιν οὔτε γαμίζονται 1 In Jesus’ culture, it was customary to talk about men marrying and women being **given in marriage**. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “men do not marry and women are not given in marriage” or “men and women do not get married” +12:25 y8vz rc://*/ta/man/translate/figs-activepassive γαμίζονται 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, Jesus implies that it is the people’s parents. Alternate translation: “do their parents give them in marriage” 12:25 pi8l rc://*/ta/man/translate/grammar-connect-logic-contrast ἀλλ’ 1 What follows the word **but** here is in contrast to what is currently the case on earth. Jesus is using this contrast to show the Sadducees that the were mistaken to think that the existence of men and women in heaven would follow the same pattern or order of things as had their former lives on earth. Use a natural way in your language for introducing a contrast. Alternate translation: “but rather” -12:26 mffe rc://*/ta/man/translate/figs-nominaladj τῶν νεκρῶν 1 Jesus is using the adjective **dead** as a noun in order to indicate a group of people. Your language may use adjectives in the same way. If not, you could translate this with an equivalent expression. See how you translated the phrase **the dead** in [12:25](../12/25.md). Alternate translation: “people who have died” -12:26 z36n rc://*/ta/man/translate/figs-activepassive τῶν νεκρῶν, ὅτι ἐγείρονται 1 If it would be helpful in your language, you could say this with an active form, and you could say who does the action. Alternate translation: “the matter of God bringing back to life people who have died” -12:26 eod4 rc://*/ta/man/translate/figs-rquestion οὐκ ἀνέγνωτε ἐν τῇ βίβλῳ Μωϋσέως 1 Jesus is not asking for information, but is using the question form here for emphasis in order to rebuke the Sadducees for not correctly understanding the Scriptures. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “you have surely read in the book of Moses” -12:26 jc5a rc://*/ta/man/translate/figs-possession τῇ βίβλῳ Μωϋσέως 1 Here, Jesus is using the possessive form to describe **the book** that **Moses** wrote, the Pentateuch. Jesus is not using the possessive form to indicate a book that Moses owned. If this is not clear in your language, you could clarify this in your translation, as modeled by the UST. -12:26 w2lj rc://*/ta/man/translate/figs-explicit ἐπὶ τοῦ βάτου 1 Jesus assumes that his listeners will know that he means the **bush** in the desert that was burning without being consumed, the place at which Moses first encountered God. If it would be helpful in your language, you could say that explicitly. Alternate translation: “at the burning bush” -12:26 y35v rc://*/ta/man/translate/figs-verbs λέγων 1 In many languages, it is conventional to use the present tense to describe what a writer does within a composition. However, if that would not be natural in your language, you could use the past tense here. Alternate translation: “and he called out” -12:26 re82 rc://*/ta/man/translate/figs-explicit ὁ Θεὸς Ἀβραὰμ, καὶ ὁ Θεὸς Ἰσαὰκ, καὶ ὁ Θεὸς Ἰακώβ 1 The implication is that God would not have identified himself as the God of these men if they were not alive. This must mean that God brought them back to life after they died. If it would be helpful in your language, you could indicate that explicitly, as UST does. -12:27 dgc9 rc://*/ta/man/translate/figs-nominaladj νεκρῶν 1 Jesus is using the adjective **dead** as a noun in order to indicate a group of people. Your language may use adjectives in the same way. If not, you could translate this with an equivalent expression or by using plain language. Alternate translation: “people who have died” -12:27 xxzs rc://*/ta/man/translate/figs-nominaladj ζώντων 1 Jesus is using the adjective **living** as a noun in order to indicate a group of people. Your language may use adjectives in the same way. If not, you could translate this with an equivalent expression or by using plain language. Alternate translation: “people who are alive” or “people whom he has brought back to life” -12:27 v7ui rc://*/ta/man/translate/figs-activepassive πολὺ πλανᾶσθε 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “You misunderstand” -12:28 zqy4 rc://*/ta/man/translate/writing-participants καὶ & εἷς τῶν γραμματέων 1 Mark uses the statement **And one of the scribes** to introduce this new character into the story. Use the natural form in your language for introducing a new character. The expression “one of the scribes” identifies him as a teacher who had carefully studied the law of Moses. Since he is a new participant, if it would be helpful in your language, you could refer to him as something like “A man who taught the Jewish laws,” as the UST does. -12:28 b3yh rc://*/ta/man/translate/figs-metonymy ἰδὼν 1 Here, Mark is using the word **seen** to mean “observed” or “knew.” He is describing something a person would perceive with their mind by association with their eyes. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “having understood” -12:28 q1u5 rc://*/ta/man/translate/figs-metaphor ποία ἐστὶν ἐντολὴ πρώτη πάντων 1 Here, the scribe is using the word **first** to mean “most important.” If your readers would not understand the use of **first** in this context, you could use an equivalent metaphor from your culture or state the meaning using plain language, as the UST does. -12:28 kftz rc://*/ta/man/translate/translate-ordinal ποία ἐστὶν ἐντολὴ πρώτη πάντων 1 If your language does not use ordinal numbers such as **first**, you can express the meaning behind the word **first** in a way that would be natural in your language. -12:29 ztyh rc://*/ta/man/translate/figs-metaphor πρώτη 1 Here, Jesus continues the use of the word **first**. See how you translated the phrase **the first** in [12:28](../12/28.md), where it is used with the same meaning. -12:29 euim rc://*/ta/man/translate/figs-ellipsis πρώτη 1 Jesus is leaving out some of the words that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the context. Alternate translation: “The first commandment is this” -12:29 n74y rc://*/ta/man/translate/figs-nominaladj πρώτη 1 If your language does not use ordinal numbers such as **first**, you can express the meaning behind the word **first** in a way that would be natural in your language. See how you translated the phrase **the first** in [12:28](../12/28.md), where it is used with the same meaning. -12:29 mq92 rc://*/ta/man/translate/figs-metonymy Ἰσραήλ 1 Jesus is citing a scripture from Deuteronomy in which God addresses all of the people of Israel by the name of their ancestor, **Israel**. Alternate translation: “O Israelites” or “descendants of Israel” -12:29 mmtb Κύριος εἷς ἐστιν 1 The phrase **the Lord our God, the Lord is one** could be: (1) an affirmation of the exclusiveness of the Lord as Israel’s God for the purpose of reminding Israel that the Lord was to be the only God they should worship. Alternate translation: “the Lord alone is our God” (2) an affirmation of the uniqueness of the Lord. Alternate translation: “the Lord our God, the Lord is special” -12:30 thj7 rc://*/ta/man/translate/figs-declarative ἀγαπήσεις 1 Here, Jesus is quoting a scripture in which a future statement is used to give an instruction. If it would be helpful in your language, you can use a more natural form for instruction. -12:30 xjng rc://*/ta/man/translate/figs-merism ἐξ ὅλης τῆς καρδίας σου, καὶ ἐξ ὅλης τῆς ψυχῆς σου, καὶ ἐξ ὅλης τῆς διανοίας σου, καὶ ἐξ ὅλης τῆς ἰσχύος σου 1 Jesus is citing a scripture from Deuteronomy in which God is referring to the entirety of a person by listing different parts. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “with the entirety of your being” or “completely, with your entire person” -12:30 q49v rc://*/ta/man/translate/figs-metaphor ἐξ ὅλης τῆς καρδίας σου 1 Here, the **heart** represents the desires and motives. Alternate translation: “with all your desires” or “zealously” -12:30 m8hi ἐξ & ἐξ & ἐξ & ἐξ 1 Alternate translation: “with” -12:30 x3n5 rc://*/ta/man/translate/figs-abstractnouns ψυχῆς 1 If your language does not use an abstract noun for the idea of **soul**, you can express the same idea in another way. Alternate translation: “essence” or “being” -12:30 ln0t rc://*/ta/man/translate/figs-abstractnouns διανοίας 1 If your language does not use an abstract noun for the idea of **mind**, you can express the same idea in another way. Alternate translation: “thoughts” -12:30 mii2 rc://*/ta/man/translate/figs-abstractnouns ἰσχύος 1 If your language does not use an abstract noun for the idea of **strength**, you can express the same idea in another way. Alternate translation: “power” or “ability” -12:31 eu8b rc://*/ta/man/translate/figs-ellipsis δευτέρα αὕτη 1 Jesus is leaving out some of the words that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the context. Alternate translation: “The second commandment is this” -12:31 fz8g rc://*/ta/man/translate/figs-explicit δευτέρα 1 Here, Jesus is using the word **second** to mean “second most important.” If your readers would not understand the use of **second** in this context, you could use an equivalent expression from your culture or state the meaning explicitly. Alternate translation: “The second most important commandment” -12:31 oegh rc://*/ta/man/translate/translate-ordinal δευτέρα 1 If your language does not use ordinal numbers such as **second**, you can express the meaning behind the word **second** in a way that would be natural in your language. -12:31 np4y rc://*/ta/man/translate/figs-ellipsis ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν 1 Jesus is leaving out some of the words that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the context. Alternate translation: “You will love your neighbor as you love yourself” -12:31 tp6p rc://*/ta/man/translate/figs-declarative ἀγαπήσεις 1 Here, Jesus is quoting a scripture in which a future statement is used to give an instruction. If it would be helpful in your language, you can use a more natural form for instruction. -12:31 pyc1 rc://*/ta/man/translate/figs-explicit τούτων 1 Here, the word **these** refers to the two commandments that Jesus has just quoted. If it would be helpful in your language, you could express that explicitly, as modeled by the UST. -12:32 uhgy Διδάσκαλε 1 See how you translated **Teacher** in [4:38](../04/38.md). -12:32 qqm4 rc://*/ta/man/translate/figs-abstractnouns ἀληθείας 1 If your language does not use an abstract noun for the idea of **truth**, you can express the same idea in another way, as modeled by the UST. -12:32 awe3 εἷς ἐστιν 1 See how you translated the phrase **is one** in [12:29](../12/29.md). -12:32 as2j rc://*/ta/man/translate/figs-ellipsis οὐκ ἔστιν ἄλλος 1 The scribe is leaving out some of the words that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the context. Alternate translation: “that there is no other god” -12:33 v8yn rc://*/ta/man/translate/figs-metaphor ὅλης τῆς καρδίας 1 See how you translated the phrase **whole heart** in [12:30](../12/30.md). -12:33 xnq9 rc://*/ta/man/translate/figs-abstractnouns συνέσεως 1 If your language does not use an abstract noun for the idea of **understanding**, you can express the same idea in another way, as the UST does. -12:33 k42a rc://*/ta/man/translate/figs-abstractnouns ὅλης τῆς ἰσχύος 1 See how you translated the phrase **whole strength** in [12:30](../12/30.md). -12:33 ekfy rc://*/ta/man/translate/figs-ellipsis τὸ ἀγαπᾶν τὸν πλησίον ὡς ἑαυτὸν 1 The scribe is leaving out some of the words that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the context. Alternate translation: “to love your neighbor as you love yourself” -12:33 ll9t περισσότερόν ἐστιν 1 Alternate translation: “is even more important than” or “is greater than” -12:34 hkf7 rc://*/ta/man/translate/figs-metonymy ἰδὼν αὐτὸν 1 See how you translated the use of the word **seen** in [12:28](../12/28.md) where it is used with the same figurative meaning. Alternate translation: “having understood him” or “having observed him” -12:34 b144 rc://*/ta/man/translate/figs-doublenegatives οὐ μακρὰν εἶ ἀπὸ τῆς Βασιλείας τοῦ Θεοῦ 1 If it would be helpful in your language, you could use a positive expression to translate this double negative that consists of the negative particle **not** and the negative adverb **far**. Alternate translation: “You are very close to the kingdom of God” -12:34 is4c rc://*/ta/man/translate/figs-metaphor οὐ μακρὰν εἶ ἀπὸ τῆς Βασιλείας τοῦ Θεοῦ 1 Here, Jesus speaks of the man being almost ready to submit to God as being physically close to **the kingdom of God**. Jesus is speaking of **the kingdom of God** as if it were a physical place. If it would be helpful in your language, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning plainly. Alternate translation: “You are close to submitting to God as king” -12:34 lfti rc://*/ta/man/translate/figs-abstractnouns Βασιλείας τοῦ Θεοῦ 1 If your language does not use an abstract noun for the idea of **kingdom**, you can express the same idea in another way, as the UST does. -12:34 rgh8 rc://*/ta/man/translate/figs-doublenegatives οὐδεὶς οὐκέτι ἐτόλμα 1 If this double negative would be misunderstood in your language, you could translate it as a positive statement. Alternate translation: “everyone was afraid” +12:25 asw4 rc://*/ta/man/translate/figs-simile ἀλλ’ εἰσὶν ὡς ἄγγελοι ἐν τοῖς οὐρανοῖς 1 Jesus is saying that when people rise from the dead, they are **like angels** because neither of them marry. If it would be helpful in your language, you could state that explicitly. Alternate translation: “they are like angels in the heavens, since they too do not marry” +12:26 it73 rc://*/ta/man/translate/grammar-connect-words-phrases περὶ δὲ τῶν νεκρῶν, ὅτι ἐγείρονται, οὐκ ἀνέγνωτε 1 Here, the phrase **But concerning** introduces the next topic that Jesus wants to talk about. If it would be helpful in your language, you could use a word or phrase that introduces the next topic. Alternate translation: “Next, I will talk about the dead, that they are raised. Did you not read” +12:26 mffe rc://*/ta/man/translate/figs-nominaladj τῶν νεκρῶν 1 Jesus is using the adjective **dead** as a noun in order to refer to all people who are dead. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. See how you expressed the idea in [12:25](../12/25.md). Alternate translation: “the dead people” or “the corpses” +12:26 o34p rc://*/ta/man/translate/figs-idiom ἐγείρονται 1 Here, the word **raised** refers to someone who died coming back to life. If it would be helpful in your language, you could use a comparable idiom or state the meaning plainly. Alternate translation: “they are restored to life” +12:26 z36n rc://*/ta/man/translate/figs-activepassive ἐγείρονται 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who does the action, it is clear from the context that it is God. Alternate translation: “God raises them” +12:26 eod4 rc://*/ta/man/translate/figs-rquestion οὐκ ἀνέγνωτε ἐν τῇ βίβλῳ Μωϋσέως ἐπὶ τοῦ βάτου, πῶς εἶπεν αὐτῷ ὁ Θεὸς λέγων, ἐγὼ ὁ Θεὸς Ἀβραὰμ, καὶ ὁ Θεὸς Ἰσαὰκ, καὶ ὁ Θεὸς Ἰακώβ? 1 Jesus is using the question form to rebuke and teach the Sadducees. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “I know that you have read in the book of Moses, at the bush, how God spoke to him, saying, ‘I am the God of Abraham, and the God of Isaac, and the God of Jacob.’” or “Surely you have read in the book of Moses, at the bush, how God spoke to him, saying, ‘I am the God of Abraham, and the God of Isaac, and the God of Jacob’!” +12:26 jc5a rc://*/ta/man/translate/figs-possession τῇ βίβλῳ Μωϋσέως 1 Here, Jesus is using the possessive form to describe **the book** that **Moses** wrote and authorized, the Pentateuch (the first five books of the Old Testament). Jesus is not using the possessive form to indicate a book that Moses owned. If this is not clear in your language, you could express the idea in another. Alternate translation: “the book that Moses authorized” or “the books that come from Moses” +12:26 w2lj rc://*/ta/man/translate/figs-explicit ἐπὶ τοῦ βάτου 1 Here Jesus is referring to the passage in **the book of Moses** where God appears to Moses in a **bush** that is on fire but that does not burn up. This passage can be found in [Exodus 3:2–6](../exo/03/02.md), and the quotation that follows is more specifically from [Exodus 3:6](../exo/03/06.md). If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “in the passage about the bush” or “in the place in the book of Exodus where Moses encountered God in a bush” +12:26 nh43 rc://*/ta/man/translate/figs-quotesinquotes λέγων, ἐγὼ ὁ Θεὸς Ἀβραὰμ, καὶ ὁ Θεὸς Ἰσαὰκ, καὶ ὁ Θεὸς Ἰακώβ 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “saying that he is the God of Abraham, and the God of Isaac, and the God of Jacob?” +12:26 y35v rc://*/ta/man/translate/writing-quotations λέγων 1 If you keep the direct quotation, consider natural ways of introducing it in your language. Alternate translation: “and he said” +12:26 re82 rc://*/ta/man/translate/figs-possession ὁ Θεὸς Ἀβραὰμ, καὶ ὁ Θεὸς Ἰσαὰκ, καὶ ὁ Θεὸς Ἰακώβ 1 Here, the author of the quotation is using the possessive form to describe the **God** whom **Abraham**, **Isaac**, and **Jacob** worship. If this is not clear in your language, you could express the idea in another way. Alternate translation: “the God that Abraham honors, and the God that Isaac honors, and the God that Jacob honors” +12:27 afit rc://*/ta/man/translate/figs-ellipsis οὐκ ἔστιν Θεὸς νεκρῶν, ἀλλὰ ζώντων 1 Jesus is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if it would be clearer in your language. Alternate translation: “God is not a God of the dead, but he is a God of the living” +12:27 tgjk rc://*/ta/man/translate/figs-explicit οὐκ ἔστιν Θεὸς νεκρῶν, ἀλλὰ ζώντων 1 Here Jesus implies that, although Abraham, Isaac, and Jacob had already died by the time God spoke these words, God still called himself their God. Since God is not **a God of the dead, but of the living**, this means that Abraham, Isaac, and Jacob must be alive again. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “God is not of the dead, but of the living, so Abraham, Isaac, and Jacob must live again after they died” +12:27 s1u7 rc://*/ta/man/translate/figs-infostructure οὐκ & Θεὸς νεκρῶν, ἀλλὰ ζώντων 1 If your language would not naturally put the negative statement before the positive statement, you could reverse the two phrases here. Alternate translation: “a God of the living, not of the dead” +12:27 ehs5 rc://*/ta/man/translate/figs-possession νεκρῶν, ἀλλὰ ζώντων 1 Here, Jesus is using the possessive form to describe the God whom the living, not the dead, worship. If this is not clear in your language, you could express the idea in another way. Alternate translation: “honored by the dead, but by the living” +12:27 dgc9 rc://*/ta/man/translate/figs-nominaladj νεκρῶν & ζώντων 1 Jesus is using the adjectives **dead** and **living** as nouns to mean people who are dead and living. Your language may use adjectives in the same way. If not, you can translate these words with equivalent phrases. Alternate translation: “of dead people … of living people” +12:27 v7ui rc://*/ta/man/translate/figs-activepassive πολὺ πλανᾶσθε 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who does the action, it is clear from the context that it is they themselves. Alternate translation: “You are misunderstanding much” or “You are deceiving yourselves much” +12:28 w5ph rc://*/ta/man/translate/writing-newevent καὶ 1 Here, the word **And** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **And** untranslated. Alternate translation: “After that,” +12:28 zqy4 rc://*/ta/man/translate/writing-participants προσελθὼν εἷς τῶν γραμματέων, ἀκούσας αὐτῶν συνζητούντων, ἰδὼν ὅτι καλῶς ἀπεκρίθη αὐτοῖς, ἐπηρώτησεν αὐτόν 1 Here Mark introduces **one of the scribes** as a new character in the story. Use a natural form in your language for introducing a new character. Alternate translation: “there a scribe there. When he came up, he heard them discussing this together. He saw that Jesus answered them well, and he questioned him” +12:28 z4hg rc://*/ta/man/translate/figs-go προσελθὼν 1 In a context such as this, your language might say “gone” instead of **come**. Alternate translation: “having gone up” +12:28 nxcc rc://*/ta/man/translate/figs-explicit αὐτῶν συνζητούντων 1 Here Mark implies that the scribe heard Jesus and the Sadducees **discussing** whether people rise from the dead and what happens to them then. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “them discussing the resurrection of the dead together” +12:28 b3yh rc://*/ta/man/translate/figs-metonymy ἰδὼν 1 Here, Mark is using the word **seen** to mean “observed” or “knew.” He is describing something a person would perceive with their mind by association with their eyes. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “having understood” or “having observed” +12:28 q1u5 rc://*/ta/man/translate/figs-metaphor ποία ἐστὶν ἐντολὴ πρώτη πάντων 1 Here, the scribe is using the word **first** to refer to what is most important. If it would be helpful in your language, you could use a comparable figure of speech or state the meaning plainly. Alternate translation: “Which is the most significant commandment of all” or “Which commandment is the most greatest of all” +12:28 kftz rc://*/ta/man/translate/translate-ordinal ἐντολὴ πρώτη πάντων 1 If your language does not use ordinal numbers, you could use a cardinal number here or an equivalent expression. Alternate translation: “commandment number one” +12:28 delv rc://*/ta/man/translate/figs-nominaladj πάντων 1 The scribe is using the adjective **all** as a noun to mean all the commandments. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “of all the commandments” +12:29 ztyh rc://*/ta/man/translate/figs-metaphor πρώτη 1 Here, the Jesus is using the word **first** to refer to what is most important. See how you translated the word **first** in [12:28](../12/28.md). Alternate translation: “The most significant” or “The greatest” +12:29 euim rc://*/ta/man/translate/figs-nominaladj πρώτη 1 Jesus is using the adjective **first** as a noun to mean the first commandment. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “The first commandment” +12:29 n74y rc://*/ta/man/translate/translate-ordinal πρώτη 1 If your language does not use ordinal numbers, you could use a cardinal number here or an equivalent expression. Alternate translation: “Number one” +12:29-30 yo1h rc://*/ta/man/translate/writing-quotations ἐστίν, ἄκουε, Ἰσραήλ, Κύριος ὁ Θεὸς ἡμῶν Κύριος εἷς ἐστιν & καὶ ἀγαπήσεις Κύριον τὸν Θεόν σου, ἐξ ὅλης τῆς καρδίας σου, καὶ ἐξ ὅλης τῆς ψυχῆς σου, καὶ ἐξ ὅλης τῆς διανοίας σου, καὶ ἐξ ὅλης τῆς ἰσχύος σου 1 Here Jesus quotes from the Old Testament scriptures, specifically from [Deuteronomy 6:4–5](../deu/06/04.md). If it would be helpful to your readers, you could format these words in a different way and include this information in a footnote. Alternate translation: “is this commandment from the book of Deuteronomy: ‘Hear, Israel, the Lord our God is one Lord. And you will love the Lord your God from your whole heart, and from your whole soul, and from your whole mind, and from your whole strength.’” +12:29-30 yop8 rc://*/ta/man/translate/figs-quotesinquotes ἐστίν, ἄκουε, Ἰσραήλ, Κύριος ὁ Θεὸς ἡμῶν Κύριος εἷς ἐστιν & καὶ ἀγαπήσεις Κύριον τὸν Θεόν σου, ἐξ ὅλης τῆς καρδίας σου, καὶ ἐξ ὅλης τῆς ψυχῆς σου, καὶ ἐξ ὅλης τῆς διανοίας σου, καὶ ἐξ ὅλης τῆς ἰσχύος σου 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “is that Israel should hear that the Lord their God is one Lord and that they should love the Lord their God from their whole heart, and from their whole soul, and from their whole mind, and from their whole strength.” +12:29 l4h7 rc://*/ta/man/translate/figs-exclamations ἄκουε 1 Here, the word **Hear** draws the attention of the audience and asks them to listen carefully. If it would be helpful in your language, you could express **Hear** with a word or phrase that asks the audience to listen, or you could draw the audience’s attention in another way. Alternate translation: “Pay attention” +12:29 mq92 rc://*/ta/man/translate/figs-metonymy Ἰσραήλ 1 Here, the word **Israel** refers to the people who are descended from a man named **Israel**. This man’s other name was Jacob. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “Israelites” or “descendants of Israel” +12:29 kspb Κύριος ὁ Θεὸς ἡμῶν Κύριος εἷς ἐστιν 1 Alternate translation: “the Lord our God, the Lord is one” or “the Lord is our God, the Lord is one” +12:29 mmtb rc://*/ta/man/translate/figs-explicit Κύριος ὁ Θεὸς ἡμῶν Κύριος εἷς ἐστιν 1 The phrase **the Lord our God is one Lord** could be: (1) an affirmation that **the Lord our God** is the only one whom the Israelites honored and worshiped as **Lord** and God. Alternate translation: “the Lord our God is our only Lord” or “the only Lord is the Lord our God” (2) an affirmation of the uniqueness of **the Lord our God**. Alternate translation: “the Lord our God is a unique Lord” +12:30 vllb rc://*/ta/man/translate/figs-yousingular ἀγαπήσεις & σου & σου & σου & σου & σου 1 Since in this command God is addressing each specific person who is part of God’s people, the words **you** and **your** are singular throughout this verse. +12:30 thj7 rc://*/ta/man/translate/figs-declarative ἀγαπήσεις 1 The author of the quotation is using the future form to give a command. If it would be helpful in your language, you could express the idea using a form that expresses a command or obligation. Alternate translation: “you should love” or “you must love” +12:30 anuk rc://*/ta/man/translate/figs-possession Κύριον τὸν Θεόν σου 1 Here, the author of the quotation is using the possessive form to describe the **God** whom the people of Israel worship. If this is not clear in your language, you could express the idea in another way. Alternate translation: “the Lord God whom you honor” +12:30 xjng rc://*/ta/man/translate/figs-merism ἐξ ὅλης τῆς καρδίας σου, καὶ ἐξ ὅλης τῆς ψυχῆς σου, καὶ ἐξ ὅλης τῆς διανοίας σου, καὶ ἐξ ὅλης τῆς ἰσχύος σου 1 Here, the author of the quotation is referring to all of a human being by naming multiple parts of it. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “with all of who you are” or “with your entire being” +12:30 q49v rc://*/ta/man/translate/figs-metaphor ἐξ ὅλης τῆς καρδίας σου 1 In Mark’s culture, the **heart** is the place where humans think and feel. If it would be helpful in your language, you could translate **heart** by referring to the place where humans think and feel in your culture or by expressing the idea plainly. Alternate translation: “from all your desires” or “with all your feelings” +12:30 m8hi ἐξ & ἐξ & ἐξ & ἐξ 1 Alternate translation: “with … with … with … with” +12:30 x3n5 rc://*/ta/man/translate/figs-metonymy ἐξ ὅλης τῆς ψυχῆς σου 1 Here, **soul** represents a person’s life with special focus on that person’s identity and actions. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “with everything you are” or “from all your inclinations” +12:30 mii2 rc://*/ta/man/translate/figs-abstractnouns ἐξ ὅλης τῆς ἰσχύος σου 1 If your language does not use an abstract noun for the idea of **strength**, you could express the same idea in another way. Alternate translation: “from how strong you are” or “with everything that you are able to do” +12:31 fz8g rc://*/ta/man/translate/figs-metaphor δευτέρα 1 Here, the scribe is using the word **second** to refer to what is the second most important thing. If it would be helpful in your language, you could use a comparable figure of speech or state the meaning plainly. Alternate translation: “The next most significant” or “The second greatest” +12:31 eu8b rc://*/ta/man/translate/figs-nominaladj δευτέρα 1 Jesus is using the adjective **second** as a noun to mean the second commandment. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “The second commandment” +12:31 oegh rc://*/ta/man/translate/translate-ordinal δευτέρα 1 If your language does not use ordinal numbers, you could use a cardinal number here or an equivalent expression. Alternate translation: “Number two” +12:31 gpjq rc://*/ta/man/translate/writing-quotations αὕτη, ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν 1 Here Jesus quotes from the Old Testament scriptures, specifically from [Leviticus 19:18](../lev/19/18.md). If it would be helpful to your readers, you could format these words in a different way and include this information in a footnote. Alternate translation: “is this commandment from the book of Leviticus: ‘You will love your neighbor as yourself.’” +12:31 xoom rc://*/ta/man/translate/figs-quotations αὕτη, ἀγαπήσεις τὸν πλησίον σου ὡς σεαυτόν 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “is that one should love one’s neighbor as oneself.” +12:31 k0l4 rc://*/ta/man/translate/figs-yousingular ἀγαπήσεις & σου & σεαυτόν 1 Since in this command God is addressing each specific person who is part of God’s people, the words **You**, **your**, and **yourself** are singular. +12:31 tp6p rc://*/ta/man/translate/figs-declarative ἀγαπήσεις 1 The author of the quotation is using the future form to give a command. If it would be helpful in your language, you could express the idea using a form that expresses a command or obligation. Alternate translation: “You should love” or “You must love” +12:31 np4y rc://*/ta/man/translate/figs-ellipsis ὡς σεαυτόν 1 The author of the quotation is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “as you love yourself” +12:31 c3gm rc://*/ta/man/translate/figs-simile ὡς σεαυτόν 1 The author of the quotation assumes that people love themselves, so he wants these people to love their neighbors just as much. If it would be helpful in your language, you could state that explicitly. Alternate translation: “as deeply as yourself” +12:31 p1ec μείζων τούτων ἄλλη ἐντολὴ οὐκ ἔστιν 1 Alternate translation: “All other commandments are less important than these” +12:31 gvrv rc://*/ta/man/translate/figs-abstractnouns ἄλλη ἐντολὴ οὐκ 1 If your language does not use an abstract noun for the idea of **commandment**, you could express the same idea in another way. Alternate translation: “nothing that God commanded us that is” +12:31 pyc1 rc://*/ta/man/translate/figs-explicit τούτων 1 Here, the word **these** refers to the two commandments that Jesus has just quoted. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “those two commandments” +12:32 uhgy rc://*/ta/man/translate/figs-explicit καλῶς 1 Here the scribe implies that he thinks that Jesus answered the question **Well**. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “You have answered well” +12:32 qqm4 rc://*/ta/man/translate/figs-abstractnouns ἐπ’ ἀληθείας 1 If your language does not use an abstract noun for the idea of **truth**, you could express the same idea in another way. Alternate translation: “Based on what is true” or “You have spoken what is true when” +12:32 iysp rc://*/ta/man/translate/figs-parallelism εἷς ἐστιν, καὶ οὐκ ἔστιν ἄλλος πλὴν αὐτοῦ 1 These two phrases mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the phrases with a word other than **and** in order to show that the second phrase is repeating the first one, not saying something additional. Alternate translation: “he is one, that is, there is no other besides him” or “he is one; indeed, there is no other besides him” +12:32 awe3 rc://*/ta/man/translate/figs-explicit εἷς ἐστιν 1 Here, just as in [12:29](../12/29.md), the phrase **he is one** could be: (1) an affirmation that God is the only one whom the Israelites honored and worshiped as God. Alternate translation: “he is our only God” or “he alone is God” (2) an affirmation of the uniqueness of God. Alternate translation: “he is unique” +12:32 oxtp rc://*/ta/man/translate/writing-pronouns ἐστιν & αὐτοῦ 1 The pronouns **he** and **him** refer to God. If this is not clear for your readers, you could refer to him more directly. Alternate translation: “God is … God” +12:32 as2j rc://*/ta/man/translate/figs-nominaladj ἄλλος 1 The scribe is using the adjective **other** as a noun to mean another god. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “other god” +12:33 ddr8 rc://*/ta/man/translate/figs-merism ἐξ ὅλης τῆς καρδίας, καὶ ἐξ ὅλης τῆς συνέσεως, καὶ ἐξ ὅλης τῆς ἰσχύος 1 Here, the scribe is referring to all of a human being by naming multiple parts of it. See how you expressed the similar idea in [12:30](../12/30.md). Alternate translation: “with all of who one is” or “with the entire being” +12:33 v8yn rc://*/ta/man/translate/figs-metaphor ἐξ ὅλης τῆς καρδίας 1 See how you translated the similar phrase in [12:30](../12/30.md). Alternate translation: “from all the desires” or “with all one’s feelings” +12:33 vxeh ἐξ -1 Alternate translation: “with … with … with” +12:33 xnq9 rc://*/ta/man/translate/figs-abstractnouns ἐξ ὅλης τῆς συνέσεως 1 If your language does not use an abstract noun for the idea of **understanding**, you could express the same idea in another way. Alternate translation: “from everything that one understands” or “with the whole mind” +12:33 k42a rc://*/ta/man/translate/figs-abstractnouns ἐξ ὅλης τῆς ἰσχύος 1 See how you translated the similar phrase in [12:30](../12/30.md). Alternate translation: “from how strong one is” or “with everything that one is able to do”\n +12:33 ekfy rc://*/ta/man/translate/figs-ellipsis ὡς ἑαυτὸν 1 The scribe is leaving out some of the words that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the context. See how you expressed the similar idea in [12:31](../12/31.md). Alternate translation: “as one love oneself” +12:33 mje6 rc://*/ta/man/translate/figs-simile ὡς ἑαυτὸν 1 See how you expressed this idea in [12:31](../12/31.md). Alternate translation: “as deeply as oneself” +12:33 ll9t rc://*/ta/man/translate/figs-explicit περισσότερόν ἐστιν 1 Here the scribe means that keeping these two commandments is **more** important or significant than offering **burnt offerings and sacrifices**. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “is even more important than” or “is more significant than” +12:33 sgbu rc://*/ta/man/translate/figs-doublet πάντων τῶν ὁλοκαυτωμάτων καὶ θυσιῶν 1 The terms **whole burnt offerings** and **sacrifices** mean similar things. The scribe is using the two terms together to include **all** the different kinds of sacrifices and offerings in his claim. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “all the various offerings” or “all sacrifices that anyone might offer” +12:34 hkf7 rc://*/ta/man/translate/figs-metonymy ἰδὼν αὐτὸν ὅτι 1 Here, Mark is using the word **seen** to mean “observed” or “knew.” He is describing something a person would perceive with their mind by association with their eyes. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “having understood that” or “having observed that” +12:34 is4c rc://*/ta/man/translate/figs-metaphor οὐ μακρὰν εἶ ἀπὸ τῆς Βασιλείας τοῦ Θεοῦ 1 Here, Jesus speaks as if the man was physically **not far from the kingdom of God**. He means that the man is almost part of God’s kingdom. Jesus is speaking of **the kingdom of God** as if it were a physical place. If it would be helpful in your language, you could use a comparable figure of speech or state the meaning plainly. Alternate translation: “You are almost in the kingdom of God” or “You almost belong to the kingdom of God” +12:34 b144 rc://*/ta/man/translate/figs-litotes οὐ μακρὰν & ἀπὸ 1 Jesus is using a figure of speech here that expresses a strongly positive meaning by using a negative word, **not**, together with an expression that is the opposite of the intended meaning, **far**. If it would be helpful in your language, you could express the positive meaning. Alternate translation: “very close to” +12:34 rgh8 rc://*/ta/man/translate/figs-doublenegatives οὐδεὶς οὐκέτι ἐτόλμα 1 The words translated **no one** and **any longer** are two negative words. In this construction, the second negative does not cancel the first to create a positive meaning. Instead, it gives greater emphasis to the negative. If your language can use two negatives that do not cancel one another to create a positive meaning, you could use a double negative here. If your language does not use two negatives in that way, you could translate with one negative, as the ULT does. Alternate translation: “people no longer were daring” 12:35 ptc8 rc://*/ta/man/translate/figs-synecdoche ἱερῷ 1 See how you translated the word **temple** in [11:11](../11/11.md), where it is used with the same meaning. 12:35 q6e4 πῶς λέγουσιν οἱ γραμματεῖς ὅτι ὁ Χριστὸς, υἱὸς Δαυείδ ἐστιν? 1 This is not a rhetorical question. Rather, Jesus’ listeners had asked him some difficult questions, and they had admitted that he answered them well. Now, in return, he is asking them a difficult question. None of them will be able to answer it, and this will demonstrate his wisdom even further. His question actually will teach something to those who are able to recognize its implications. But it would be appropriate to leave it in question form and not translate it as a statement. 12:35 i6a4 rc://*/ta/man/translate/figs-metaphor υἱὸς Δαυείδ 1 Here, Jesus is using the term **son** to mean “descendant.” If your readers would not understand what **son** means in this context, you could express its meaning using plain language. Alternate translation: “a descendant of David” @@ -2261,7 +2335,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 12:44 ui9a αὕτη δὲ, ἐκ τῆς ὑστερήσεως αὐτῆς, πάντα ὅσα εἶχεν ἔβαλεν, ὅλον τὸν βίον αὐτῆς 1 Alternate translation: “but she who had only had a very little money gave everything she had to live on” 12:44 l4tp τῆς ὑστερήσεως αὐτῆς 1 Alternate translation: “her lack” or “the little she had” 12:44 p3as ὅλον τὸν βίον αὐτῆς 1 Alternate translation: “all she had to survive on” -13:intro ti7d 0 # Mark 13 General Notes\n\n## Structure and Formatting\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in 13:24–25, which are words from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### The return of Christ\n\nJesus said much about what would happen before he returned ([Mark 13:6–37](./06.md)). He told his followers that bad things would happen to the world and bad things would happen to them before he returned, but they needed to be ready for him to return at any time. +13:intro ti7d 0 # Mark 13 General Notes\n\n## Structure and Formatting\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in 13:24–25, which are words from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### The return of Christ\n\nJesus said much about what would happen before he returned ([Mark 13:6–37](./06.md)). He told his followers that bad things would happen to the world and bad things would happen to them before he returned, but they needed to be ready for him to return at any time.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### The historic present\n\nTo call attention to a development in the story, Mark uses the present tense in past narration. In this chapter, the historic present occurs in verse 13. If it would not be natural to do that in your language, you could use the past tense in your translation. (See: [[rc://*/ta/man/translate/translate-tense]]) 13:1 rrv1 Διδάσκαλε 1 See how you translated **Teacher** in [4:38](../04/38.md). 13:1 ql81 rc://*/ta/man/translate/figs-explicit ποταποὶ λίθοι καὶ ποταπαὶ οἰκοδομαί 1 Here, **stones** refers to the very large stones with which the temple walls were built. If it would be helpful in your language, you could indicate that explicitly. Alternate translation: “How wonderful these huge stones are and how wonderful these buildings are” 13:2 rez6 rc://*/ta/man/translate/figs-rquestion βλέπεις ταύτας τὰς μεγάλας οἰκοδομάς? 1 Jesus is not asking for information, but is using the question form here to draw attention to the buildings and to emphasize what he is about to say. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “Look at these great buildings!” @@ -2399,7 +2473,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 13:35 s8j9 rc://*/ta/man/translate/translate-unknown ἀλεκτοροφωνίας 1 A **rooster** is a large bird, a male chicken, which calls out with a loud sound around the time the sun comes up. If your readers would not be familiar with this bird, you could use the name of a bird in your area that calls out or sings just before dawn, or you could use a general expression. Alternate translation: “when the birds begin to sing” 13:36 mh8t rc://*/ta/man/translate/figs-metaphor καθεύδοντας 1 Jesus is using the expression **sleeping** to mean “not ready.” If your readers would not understand what it means to be **sleeping** in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning plainly. Alternate translation: “unprepared for his return” 13:36 wd97 rc://*/ta/man/translate/figs-123person εὕρῃ 1 Jesus is referring to himself in the third person. If it would be helpful in your language, you could translate this in the first person, as modeled by the UST. -14:intro uk36 0 # Mark 14 General Notes\n\n## Structure and Formatting\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in 14:27, 62, which are words from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### The meaning of the “body” and “blood” of Jesus\n\n[Mark 14:22–25](./22.md) describes Jesus’ last meal with his followers. During this meal, Jesus said of the bread, “This is my body,” and of the wine, “This is my blood of the covenant, which is being poured out for many.” As Jesus instructed, Christian churches around the world re-enact this meal regularly, calling it “the Lord’s Supper,” the “Eucharist”, or “Holy Communion.” But they have different understandings of what Jesus meant by these sayings. Some churches believe that Jesus was speaking and that he meant that the bread and wine represented his body and blood. Other churches believe that he was speaking literally and that the actual body and blood of Jesus are really present in the bread and wine of this ceremony. Translators should be careful not to let how they understand this issue affect how they translate this passage.\n\n### The new covenant\n\nSome people think that Jesus established the new covenant during the supper. Others think he established it after he went up to heaven. Others think it will not be established until Jesus comes again. Your translation should say no more about this than ULT does. (See: [[rc://*/tw/dict/bible/kt/covenant]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Abba, Father\n\n“Abba” is an Aramaic word that the Jews used to speak to their fathers. Mark writes it as it sounds and then translates it. (See: [[rc://*/ta/man/translate/translate-transliterate]])\n\n### “Son of Man”\n\nJesus refers to himself as the “Son of Man” in this chapter ([Mark 14:20](../mrk/14/20.md)). Your language may not allow people to speak of themselves as if they were speaking about someone else. (See: [[rc://*/tw/dict/bible/kt/sonofman]] and [[rc://*/ta/man/translate/figs-123person]]) +14:intro uk36 0 # Mark 14 General Notes\n\n## Structure and Formatting\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in 14:27, 62, which are words from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### The meaning of the “body” and “blood” of Jesus\n\n[Mark 14:22–25](./22.md) describes Jesus’ last meal with his followers. During this meal, Jesus said of the bread, “This is my body,” and of the wine, “This is my blood of the covenant, which is being poured out for many.” As Jesus instructed, Christian churches around the world re-enact this meal regularly, calling it “the Lord’s Supper,” the “Eucharist”, or “Holy Communion.” But they have different understandings of what Jesus meant by these sayings. Some churches believe that Jesus was speaking and that he meant that the bread and wine represented his body and blood. Other churches believe that he was speaking literally and that the actual body and blood of Jesus are really present in the bread and wine of this ceremony. Translators should be careful not to let how they understand this issue affect how they translate this passage.\n\n### The new covenant\n\nSome people think that Jesus established the new covenant during the supper. Others think he established it after he went up to heaven. Others think it will not be established until Jesus comes again. Your translation should say no more about this than ULT does. (See: [[rc://*/tw/dict/bible/kt/covenant]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### The historic present\n\nTo call attention to a development in the story, Mark uses the present tense in past narration. In this chapter, the historic present occurs in verses 12, 13, 17, 27, 30, 32, 33, 34, 37, 41, 43, 45, 51, 53, 61, 63, 66, 67. If it would not be natural to do that in your language, you could use the past tense in your translation. (See: [[rc://*/ta/man/translate/translate-tense]])\n\n### Abba, Father\n\n“Abba” is an Aramaic word that the Jews used to speak to their fathers. Mark writes it as it sounds and then translates it. (See: [[rc://*/ta/man/translate/translate-transliterate]])\n\n### “Son of Man”\n\nJesus refers to himself as the “Son of Man” in this chapter ([Mark 14:20](../mrk/14/20.md)). Your language may not allow people to speak of themselves as if they were speaking about someone else. (See: [[rc://*/tw/dict/bible/kt/sonofman]] and [[rc://*/ta/man/translate/figs-123person]]) 14:1 hwb4 rc://*/ta/man/translate/writing-background δὲ 1 # Connecting Statement:\n\nMark uses the word **Now** to introduce background information that will help readers understand what happens next in the story. Use a natural way in your language for introducing background information. 14:1 xa8f rc://*/ta/man/translate/figs-explicit ἦν δὲ τὸ Πάσχα καὶ τὰ Ἄζυμα μετὰ δύο ἡμέρας. καὶ ἐζήτουν οἱ ἀρχιερεῖς καὶ οἱ γραμματεῖς 1 During **the Festival of Unleavened Bread** the Jews did not eat bread that was made with yeast. You could translate this phrase as either a description or as a name. Alternate translation: “Now it was two days before the beginning of the Passover and the festival during which the Jews did not eat any bread that was made with yeast. The chief priests and the scribes were seeking” 14:1 ve8f rc://*/ta/man/translate/writing-pronouns αὐτὸν ἐν δόλῳ κρατήσαντες, ἀποκτείνωσιν 1 Here, both uses of the pronoun **him** refer to Jesus. If it would be helpful in your language, you could say the meaning explicitly. Alternate translation: “they could seize Jesus by deceit and kill him” @@ -2607,7 +2681,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 14:72 cfno rc://*/ta/man/translate/figs-metonymy ῥῆμα 1 Mark is using the term **word** to describe what Jesus had said using words. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “statement” 14:72 trxc τρίς με ἀπαρνήσῃ 1 Alternate translation: “you will say three times that you do not know me” 14:72 zr4p rc://*/ta/man/translate/figs-idiom ἐπιβαλὼν, ἔκλαιεν 1 The Greek phrase which the ULT translates as **having broken down** could (1) be an idiom which means that Peter became overwhelmed with grief and lost control of his emotions. If it would be helpful in your language, you could use an equivalent idiom from your culture or use plain language. Alternate translation: “having become overwhelmed with grief” or “having lost control of his emotions” (2) also be translated as “having thought of it” or “having reflected on it.” Alternate translation: “having thought of it, he was weeping” or “having reflected on it, he was weeping” or “having thought about what he had just done, he was weeping” (3) also be translated as “he began.” Alternate translation: “he began weeping” or “he started crying” -15:intro d823 0 # Mark 15 General Notes\n\n## Special Concepts in this Chapter\n\n### “The curtain of the temple was split in two”\n\nThe curtain in the temple was an important symbol that showed that people needed to have someone speak to God for them. They could not speak to God directly, because all people are sinful and God hates sin. God split the curtain to show that Jesus’ people can now speak to God directly because Jesus has paid for their sins.\n\n### The tomb\n\nThe tomb in which Jesus was buried ([Mark 15:46](../mrk/15/46.md)) was the kind of tomb in which wealthy Jewish families buried their dead. It was an actual room cut into a rock. It had a flat place on one side where they could place the body after they had put oil and spices on it and wrapped it in cloth. Then they would roll a large rock in front of the tomb so no one could see inside or enter.\n\n## Important Figures of Speech in this Chapter\n\n### Sarcasm\n\nThe soldiers were insulting Jesus when they put a “purple robe” on him and placed a “crown of thorns” on his head (See Mark 15:17) and said, “Hail, King of the Jews” (See Mark 15:18) and bent their knees and bowed down to him (See Mark 15:19). These actions were symbolic of things that people would do to a king, but the soldiers did not really believe that Jesus was a king. By pretending that they thought Jesus was a king, and by putting a “crown of thorns” on Jesus’ head instead of a regular crown, and by “striking his head with a staff and spitting on him” (See Mark 15:19) the soldiers showed that they did not believe that Jesus was the Son of God. (See: [[rc://*/ta/man/translate/figs-irony]] and (See: [[rc://*/ta/man/translate/translate-symaction]]) and [[rc://*/tw/dict/bible/other/mock]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Golgotha\n\nThe word “Golgotha” is an Aramaic word. Mark used Greek letters to express the sound of this Aramaic word so that his readers would know how it sounded, and then he told them it meant “Place of a Skull.” (See: [[rc://*/ta/man/translate/translate-transliterate]])\n\n### Eloi, Eloi, lama sabachthani?\n\nThis is an Aramaic phrase. Mark transliterates the sounds of this phrase by writing them with Greek letters. Mark used Greek letters to express the sound of this Aramaic phrase so that his readers would know how it sounded, and then he told them that it meant “My God, my God, why have you forsaken me?” (See: [[rc://*/ta/man/translate/translate-transliterate]]) +15:intro d823 0 # Mark 15 General Notes\n\n## Special Concepts in this Chapter\n\n### “The curtain of the temple was split in two”\n\nThe curtain in the temple was an important symbol that showed that people needed to have someone speak to God for them. They could not speak to God directly, because all people are sinful and God hates sin. God split the curtain to show that Jesus’ people can now speak to God directly because Jesus has paid for their sins.\n\n### The tomb\n\nThe tomb in which Jesus was buried ([Mark 15:46](../mrk/15/46.md)) was the kind of tomb in which wealthy Jewish families buried their dead. It was an actual room cut into a rock. It had a flat place on one side where they could place the body after they had put oil and spices on it and wrapped it in cloth. Then they would roll a large rock in front of the tomb so no one could see inside or enter.\n\n## Important Figures of Speech in this Chapter\n\n### Sarcasm\n\nThe soldiers were insulting Jesus when they put a “purple robe” on him and placed a “crown of thorns” on his head (See Mark 15:17) and said, “Hail, King of the Jews” (See Mark 15:18) and bent their knees and bowed down to him (See Mark 15:19). These actions were symbolic of things that people would do to a king, but the soldiers did not really believe that Jesus was a king. By pretending that they thought Jesus was a king, and by putting a “crown of thorns” on Jesus’ head instead of a regular crown, and by “striking his head with a staff and spitting on him” (See Mark 15:19) the soldiers showed that they did not believe that Jesus was the Son of God. (See: [[rc://*/ta/man/translate/figs-irony]] and (See: [[rc://*/ta/man/translate/translate-symaction]]) and [[rc://*/tw/dict/bible/other/mock]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### The historic present\n\nTo call attention to a development in the story, Mark uses the present tense in past narration. In this chapter, the historic present occurs in verses 2, 16, 17, 20, 21, 22, and 27. If it would not be natural to do that in your language, you could use the past tense in your translation. (See: [[rc://*/ta/man/translate/translate-tense]])\n\n### Golgotha\n\nThe word “Golgotha” is an Aramaic word. Mark used Greek letters to express the sound of this Aramaic word so that his readers would know how it sounded, and then he told them it meant “Place of a Skull.” (See: [[rc://*/ta/man/translate/translate-transliterate]])\n\n### Eloi, Eloi, lama sabachthani?\n\nThis is an Aramaic phrase. Mark transliterates the sounds of this phrase by writing them with Greek letters. Mark used Greek letters to express the sound of this Aramaic phrase so that his readers would know how it sounded, and then he told them that it meant “My God, my God, why have you forsaken me?” (See: [[rc://*/ta/man/translate/translate-transliterate]]) 15:1 xz7c rc://*/ta/man/translate/figs-explicit δήσαντες τὸν Ἰησοῦν, ἀπήνεγκαν 1 The Jewish religious leaders commanded that Jesus should be **bound** but did not bind him themselves. It would have been the guards who actually bound Jesus and **led {him} away**. If it would be helpful in your language, you could indicate this in your translation, as modeled by the UST. Alternate translation: “commanded the guards to bind Jesus and then the guards bound him and led him away” 15:1 v2yf παρέδωκαν Πειλάτῳ 1 Alternate translation: “delivered him over to Pilate” or “transferred control of Jesus to Pilate” 15:2 kn7i rc://*/ta/man/translate/figs-hendiadys ἀποκριθεὶς αὐτῷ λέγει 1 Together the two words **answering** and **says** mean that Jesus responded to what Pilate asked him. If it would be helpful in your language, you could use an equivalent idiom or use plain language. Alternate translation: “responding to him, says” @@ -2726,7 +2800,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 15:47 jvz4 rc://*/ta/man/translate/translate-names Μαρία ἡ Μαγδαληνὴ 1 See how you translated **Mary Magdalene** in [15:40](../15/40.md). 15:47 yexp Μαρία ἡ Ἰωσῆτος 1 See how you translated the phrase “Mary the mother of” in [15:40](../15/40.md). 15:47 v3wu rc://*/ta/man/translate/figs-activepassive τέθειται 1 If your language does not use the passive form in this way, you can state this in active form, as modeled by the UST, or you can state it in another way that is natural in your language. -16:intro j5yz 0 # Mark 16 General Notes\n\n## Special Concepts in this Chapter\n\n### The tomb\n\nThe tomb in which Jesus was buried ([Mark 15:46](../mrk/15/46.md)) was the kind of tomb in which wealthy Jewish families buried their dead. It was an actual room cut into a rock. It had a flat place on one side where they could place the body after they had put oil and spices on it and wrapped it in cloth. Then they would roll a large rock in front of the tomb so no one could see inside or enter.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### A young man dressed in a white robe\n\nMatthew, Mark, Luke, and John all wrote about angels in white clothing with the women at Jesus’ tomb. Two of the authors called them men, but that is only because the angels were in human form. Two of the authors wrote about two angels, but the other two authors wrote about only one of them. It is best to translate each of these passages as it appears in the ULT without trying to make the passages all say exactly the same thing. (See: [Matthew 28:1–2](../mat/28/01.md) and [Mark 16:5](../mrk/16/05.md) and [Luke 24:4](../luk/24/04.md) and [John 20:12](../jhn/20/12.md)) +16:intro j5yz 0 # Mark 16 General Notes\n\n## Special Concepts in this Chapter\n\n### The tomb\n\nThe tomb in which Jesus was buried ([Mark 15:46](../mrk/15/46.md)) was the kind of tomb in which wealthy Jewish families buried their dead. It was an actual room cut into a rock. It had a flat place on one side where they could place the body after they had put oil and spices on it and wrapped it in cloth. Then they would roll a large rock in front of the tomb so no one could see inside or enter.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### The historic present\n\nTo call attention to a development in the story, Mark uses the present tense in past narration. In this chapter, the historic present occurs in verses 2, 4, and 6. If it would not be natural to do that in your language, you could use the past tense in your translation. (See: [[rc://*/ta/man/translate/translate-tense]])\n\n### A young man dressed in a white robe\n\nMatthew, Mark, Luke, and John all wrote about angels in white clothing with the women at Jesus’ tomb. Two of the authors called them men, but that is only because the angels were in human form. Two of the authors wrote about two angels, but the other two authors wrote about only one of them. It is best to translate each of these passages as it appears in the ULT without trying to make the passages all say exactly the same thing. (See: [Matthew 28:1–2](../mat/28/01.md) and [Mark 16:5](../mrk/16/05.md) and [Luke 24:4](../luk/24/04.md) and [John 20:12](../jhn/20/12.md)) 16:1 p61n rc://*/ta/man/translate/figs-explicit διαγενομένου τοῦ Σαββάτου 1 By using the phrase **the Sabbath having passed**, Mark is explaining that the Jewish day of rest, called the **Sabbath**, had ended and that it was now permissible, according to Jewish law, for these women to buy spices. The phrase **the Sabbath having passed** does not mean that the actual day on which the **Sabbath** occurred was over. The Jewish **Sabbath** ended at sunset on Saturday evening. If it would be helpful in your language, you could indicate that explicitly. Alternate translation: “when the sun had set on Saturday evening” 16:1 cw1b rc://*/ta/man/translate/translate-names ἡ Μαρία ἡ Μαγδαληνὴ 1 # Connecting Statement:\n\nSee how you translated **Mary Magdalene** in [15:40](../15/40.md). 16:1 fm8u Μαρία ἡ Ἰακώβου 1 See how you translated the phrase **Mary the mother of** in [15:40](../15/40.md). From ce256d737bf8ce8897876b2fa6adacf4268f6288 Mon Sep 17 00:00:00 2001 From: stephenwunrow Date: Fri, 15 Sep 2023 22:04:43 +0000 Subject: [PATCH 113/127] Merge stephenwunrow-tc-create-1 into master by stephenwunrow (#3523) Co-authored-by: stephenwunrow Co-committed-by: stephenwunrow --- tn_MAT.tsv | 4 +- tn_MRK.tsv | 108 ++++++++++++++++++++++++++++++----------------------- 2 files changed, 64 insertions(+), 48 deletions(-) diff --git a/tn_MAT.tsv b/tn_MAT.tsv index c3b21c1841..78c487ccbd 100644 --- a/tn_MAT.tsv +++ b/tn_MAT.tsv @@ -784,7 +784,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 6:17 k283 rc://*/ta/man/translate/figs-explicit ἄλειψαί σου τὴν κεφαλὴν καὶ τὸ πρόσωπόν σου νίψαι 1 Here, to **anoint** the **head** and to **wash** the **face** is to take normal care of one’s self. Doing this gives the appearance that you are living life as normal. If it would be helpful to your readers, you could use similar phrases that refer to normal bodily care, or you could use a general statement. Alternate translation: “comb your hair and wash your face as you normally do” or “take care of yourself as you usually do” 6:18 urwm rc://*/ta/man/translate/grammar-connect-logic-goal ὅπως 1 Here, the phrase **so that** introduces the purpose for which the disciples should anoint their heads and wash their faces ([6:17](../06/17.md)). If it would be helpful in your language, you could use a different word or phrase that introduces a purpose. Alternate translation: “in order that” 6:18 gbty rc://*/ta/man/translate/figs-youcrowd μὴ φανῇς & σου & σου & σοι 1 Even though Jesus is speaking to many disciples, he is addressing an individual situation, so **you** and **your** are singular throughout this verse. But if the singular form would not be natural in your language for someone who is speaking to a group of people, you could use the plural forms of **you** and **your** in your translation. -6:18 s4kn rc://*/ta/man/translate/figs-activepassive μὴ φανῇς τοῖς ἀνθρώποις νηστεύων 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “men may not see you as fasting” +6:18 s4kn rc://*/ta/man/translate/figs-activepassive μὴ φανῇς τοῖς ἀνθρώποις νηστεύων, ἀλλὰ τῷ Πατρί σου 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “men may not see you as fasting, but only your Father” 6:18 trc6 rc://*/ta/man/translate/figs-explicit τῷ Πατρί σου τῷ ἐν τῷ κρυφαίῳ 1 Here, much as in [6:6](../06/06.md), the phrase **your Father in secret** could mean that: (1) the **Father** is present even when a person fasts **in secret**. Alternate translation: “by your Father who is with you in secret” (2) the **Father** himself is **in secret**, which means that no one can see or observe him. Alternate translation: “by your Father, whom no one can see” (3) the disciple should fast **in secret**. Alternate translation: “in secret by your Father” 6:18 m56a rc://*/ta/man/translate/figs-metaphor τῷ Πατρί σου & ὁ Πατήρ σου 1 This is a figurative expression. God is not the **Father** of humans in the same actual way that he is the Father of Jesus. Even so, it would probably be best to translate **Father** with the same word that your language would naturally use to refer to a human father. If it would be helpful to your readers, you could indicate that this means God. Alternate translation: “by God, who is your Father, … God, who is your Father” 6:18 sm6q rc://*/ta/man/translate/translate-textvariants ἀποδώσει σοι 1 Many ancient manuscripts read **will reward you**. The ULT follows that reading. Other ancient manuscripts read “will reward you in the open.” If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. @@ -1163,7 +1163,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 8:27 mme2 rc://*/ta/man/translate/figs-explicit οἱ & ἄνθρωποι 1 Here, the phrase **the men** refers to the disciples who are on the boat with Jesus. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “the disciples” 8:27 w8cs rc://*/ta/man/translate/writing-quotations λέγοντες 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “and they said” 8:27 u2qh rc://*/ta/man/translate/figs-infostructure ποταπός ἐστιν οὗτος, ὅτι καὶ οἱ ἄνεμοι καὶ ἡ θάλασσα αὐτῷ ὑπακούουσιν? 1 If it would be helpful in your language, you could turn this into two sentences, one asking the question, and the other giving the reason for the question. Alternate translation: “What sort of man is he? Even the winds and the sea obey him!” -8:27 k5mk ποταπός ἐστιν οὗτος, ὅτι καὶ οἱ ἄνεμοι καὶ ἡ θάλασσα αὐτῷ ὑπακούουσιν 1 This is a genuine question, not a statement in question form. The disciples are looking for information about what kind of person Jesus could be if he can do these things. Alternate translation: “What sort of person is this man, for even the winds and the sea obey him” +8:27 k5mk rc://*/ta/man/translate/figs-rquestion ποταπός ἐστιν οὗτος, ὅτι καὶ οἱ ἄνεμοι καὶ ἡ θάλασσα αὐτῷ ὑπακούουσιν 1 This is a genuine question, not a statement in question form. The disciples are looking for information about what kind of person Jesus could be if he can do these things. Alternate translation: “What sort of person is this man, for even the winds and the sea obey him” 8:28 jlxm rc://*/ta/man/translate/figs-explicit αὐτοῦ 1 Here, the word **he** refers directly to Jesus, but Matthew implies that the disciples were with him. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “he and his disciples” 8:28 vxww rc://*/ta/man/translate/figs-explicit εἰς τὸ πέραν 1 Here, the phrase **the other side** refers to the side of the Sea of Galilee opposite to Capernaum, where Jesus and the disciples had started. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “to the opposite side of the lake” 8:28 yzi6 rc://*/ta/man/translate/translate-names τῶν Γαδαρηνῶν 1 The name **Gadarenes** refers to people from the town of Gadara. diff --git a/tn_MRK.tsv b/tn_MRK.tsv index b9ac8b0e1e..498a73ef78 100644 --- a/tn_MRK.tsv +++ b/tn_MRK.tsv @@ -2081,7 +2081,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 11:33 av5y rc://*/ta/man/translate/grammar-connect-logic-result οὐδὲ ἐγὼ λέγω ὑμῖν 1 With the words **Nor do I tell you**, Jesus is indicating that this is the result of what the Jewish leaders told him. If it would be helpful in your language, you could include a word or phrase that introduces a result. Alternate translation: “Then I will not tell you” or “Well then, neither do I tell you” 11:33 arpm rc://*/ta/man/translate/figs-abstractnouns ἐν ποίᾳ ἐξουσίᾳ ταῦτα ποιῶ 1 If your language does not use an abstract noun for the idea of **authority**, you could express the same idea in another way. See how you expressed the idea in [11:28](../11/28.md). Alternate tranation: “how I am empowered to do these things” 11:33 vox9 rc://*/ta/man/translate/figs-explicit ταῦτα ποιῶ 1 Here, the phrase **these things** refers to what Jesus has done since he arrived in Jerusalem, including driving people out of the temple, healing people, and teaching. See how you translated the similar phrase in [11:28](../11/28.md). Alternate translation: “I teach, heal, and drive people out of the temple” -12:intro ne55 0 # Mark 12 General Notes\n\n## Structure and Formatting\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in 12:10–11, 36, which are words from the Old Testament.\n\n## Important Figures of Speech in this Chapter\n\n### Hypothetical situations\n\nHypothetical situations are situations that have not actually happened. People describe these situations so their listeners can imagine them happening and learn lessons from them. (See: [[rc://*/ta/man/translate/grammar-connect-condition-hypothetical]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### The historic present\n\nTo call attention to a development in the story, Mark uses the present tense in past narration. In this chapter, the historic present occurs in verses 13, 14, 16, 18, and 41. If it would not be natural to do that in your language, you could use the past tense in your translation. (See: [[rc://*/ta/man/translate/translate-tense]])\n\n### The son of David as Lord\n\nA paradox is a statement that describes two things that seem as if they cannot both be true at the same time, but which actually are both true. In this chapter, Jesus quotes a Psalm that records David calling his son “Lord,” that is, “master.” However, to the Jews, ancestors were greater than their descendants, so a father would not call his son “master.” In this passage, Mark 12:35–37, Jesus is trying to help his hearers understand that the Messiah will be divine, and that he himself is the Messiah. So, David is speaking to his son, that is, his descendant, as the Messiah, and it is appropriate for him to address him as his “Lord.” +12:intro ne55 0 # Mark 12 General Notes\n\n## Structure and Formatting\n\n4. Last days of ministry and preparation for final conflict in Jerusalem (11:1–13:37)\n * The parable of the vineyard (12:1–12)\n * Jesus interacts with the religious leaders (12:13–37)\n * Jesus debates with the Pharisees and Herodians about taxes (12:13–17)\n * Jesus debates with the Sadducees about the resurrection (12:18–27)\n * Jesus speaks with a scribe about the greatest commandment (12:28–34)\n * Jesus teaches about the Christ (12:35–37)\n * Jesus warns against the scribe (12:38–40)\n * Jesus teaches about a widow who gave her little money to God (12:41–44)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in [12:10–11](../12/10.md), which is a quotation from [Psalm 118:22–23](../psa/118/22.md), and the poetry in [12:36](../12/36.md), which is a quotation from [Psalm 110:1](../psa/110/01.md).\n\n## Special Concepts in this Chapter\n\n### Renting out a vineyard\n\nIn [12:1–12](../12/01.md), Jesus tells a story about a man who built a vineyard and then rented it out to farmers. Jesus is referring to a common arrangement in which a wealthy person who owned property would have poorer people use that property for farming or tending grapes. These poorer people would do the work and then sell the produce, and they would give the person who owned the property a portion of what they made. If your readers would not be familiar with this kind of arrangement, make sure that your translation is clear about what is happening in the story.\n\n### The poll tax\n\nThe word translated “poll tax” refers to a specific amount of money that each adult person had to pay to the government. In Jesus’ time period, the Roman government required Jewish adults to pay a high tax. The Pharisees ask whether this tax that the Roman government required contradicted the law that God gave Moses. Make sure that your readers understand that the Pharisees are asking about a tax that the Roman government required each adult Jewish person to pay.\n\n### A man marrying his brother’s widow\n\nIn [12:19–23](../12/19.md), the Sadducees question Jesus in regard to a hypothetical situation in which a woman marries seven brothers in succession. This situation is based on a command in the Jewish law that can be found in [Deuteronomy 25:5–6](../deu/25/05.md). The law requires a woman who is widowed without children to marry a brother of her late husband. The first child that they have together will be considered the child of the dead man. In this way, that man’s family line would continue. The Sadducees present an extreme application of this law, with seven brothers successively marrying the same woman and dying without having children. They use this example to try to make the idea of resurrection look strange or silly. Make sure that your readers understand the example that the Sadducees present.\n\n### The great commandment\n\nJewish teachers sometimes debated which specific commandment was the greatest or most important one. This was important because, if commandments seemed to contradict each other in a specific situation, the greater one would be the correct one to obey. When the scribe asks Jesus about “the first commandment” in [12:28](../12/28.md), he wants Jesus to offer an opinion about this debate. Make sure that your readers understand that this is what the scribe is asking about.\n\n### King David and the Christ\n\nIn [12:35–37](../12/35.md), Jesus asks the people he is teaching about whether the Christ can be a descendant of David if David himself calls the Messiah “Lord” in [Psalm 110:1](../psa/110/01.md). Since people in David’s culture called older and more important people “lord,” it does not make sense for David to call his own descendant “Lord.” When Jesus asks and teaches about this, he implies that the Christ is indeed King David’s descendant, but he is also more than that. Make sure that this teaching about calling the Christ “Lord” is clear to your readers.\n\n## Important Figures of Speech in this Chapter\n\n### The parable of the vineyard\n\nIn [12:1–12](../12/01.md), Jesus tells a story about a man who planted a vineyard and rented it out to farmers. When the man sends servants to collect the rent, the farmers refuse and injure or kill the servants. When the man sends his own son, the farmers kill him as well. So, man came and destroyed the farmers and rented the vineyard to other people. When he tells this story, Jesus implies that the Jewish religious leaders are like those farmers who will be destroyed. Jesus also implies that the vineyard represents the people of Israel, the servants represent God’s messengers, the son represents Jesus himself, and the man who owned the vineyard represents God. While you should not explain the meaning more than Jesus does, make sure that your translation fits with what Jesus is illustrating. (See: [[rc://*/ta/man/translate/figs-parables]])\n\n### The stone\n\nIn [12:10–11](../12/10.md), Jesus quotes from [Psalm 118:22–23](../psa/118/22.md), which refers to a specific “stone.” In the Psalm, this stone most likely represents the king of Israel, or it perhaps represents the Israelite people in general. When Jesus quotes this passage, he is implicitly identifying himself with the stone. Since the stone language comes from a quotation from the Psalms, you should preserve it in some form in your translation. Also, since Jesus does not explicitly claim to be the stone, you should keep that implicit in your translation. See the notes on these verses for translation options. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nMany of the forms of “you” in this chapter appear in questions that people ask of Jesus or in speeches that Jesus directs to individuals. Because of this, most forms of “you” in this chapter are singular. You should assume forms of “you” are singular unless a note specifies that the form is plural. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### The historic present\n\nTo call attention to a development in the story, Mark uses the present tense in past narration. In this chapter, the historic present occurs in verses 13, 14, 16, 18, and 41. If it would not be natural to do that in your language, you could use the past tense in your translation. (See: [[rc://*/ta/man/translate/translate-tense]])\n 12:1 w2hb rc://*/ta/man/translate/figs-parables ἀμπελῶνα ἄνθρωπος ἐφύτευσεν 1 To teach the Jewish leaders, Jesus offers a story or illustration. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “Listen to this story: A man planted a vineyard” 12:1 qa93 rc://*/ta/man/translate/writing-participants ἀμπελῶνα ἄνθρωπος ἐφύτευσεν 1 Jesus uses the phrase **A man planted a vineyard** to introduce the main character in the story. Use a natural form in your language for introducing the main character in a story. Alternate translation: “There once was a man who planted a vineyard” 12:1 nyij rc://*/ta/man/translate/translate-unknown φραγμὸν 1 A **hedge** is a thick wall made out of bushy plants that were planted close together. If your readers would not be familiar with this type of wall, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “a wall made of bushes” or “wall of plants” @@ -2123,7 +2123,8 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 12:9 g4ce rc://*/ta/man/translate/translate-unknown δώσει τὸν ἀμπελῶνα ἄλλοις 1 Here Jesus refesr to the same kind of arrangement that he referred to in [12:1](../12/01.md). Express the idea as you did there. Alternate translation: “will allow other farmers to use it” 12:9 mc5y rc://*/ta/man/translate/figs-explicit ἄλλοις 1 The word **others** refers to other vine dressers who will care for the vineyard. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “to other farmers who will care for it” 12:10 xj9j rc://*/ta/man/translate/figs-rquestion οὐδὲ τὴν Γραφὴν ταύτην ἀνέγνωτε: 1 Jesus is using the question form to rebuke and teach the Jewish leaders. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “I know that you have read this scripture:” or “Surely you have read this scripture!” -12:10 v6ta rc://*/ta/man/translate/writing-quotations οὐδὲ τὴν Γραφὴν ταύτην ἀνέγνωτε 1 Here Jesus introduces a quotation from an important text, in this case, the Old Testament book of Psalms (see [Psalm 118:22–23](../psa/118/22.md) Psalm 118:22–23). If it would be helpful in your language, you could use a comparable phrase that indicates that Jesus is quoting from an important text. Alternate translation: “And have you not read this in the book of Psalms” or “And have you never read what someone wrote in our Scriptures” +12:10 v6ta rc://*/ta/man/translate/writing-quotations οὐδὲ τὴν Γραφὴν ταύτην ἀνέγνωτε 1 Here Jesus introduces a quotation from an important text, in this case, the Old Testament book of Psalms (see [Psalm 118:22–23](../psa/118/22.md)). If it would be helpful in your language, you could use a comparable phrase that indicates that Jesus is quoting from an important text. Alternate translation: “And have you not read this in the book of Psalms” or “And have you never read what someone wrote in our Scriptures” +12:10 qqpu rc://*/ta/man/translate/figs-yousingular οὐδὲ & ἀνέγνωτε 1 Because Jesus is speaking to the Jewish leaders, the word **you** here is singular. 12:10 mzr2 rc://*/ta/man/translate/figs-metaphor λίθον ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες, οὗτος ἐγενήθη εἰς κεφαλὴν γωνίας 1 Here the author of the quotation speaks of a person whom others reject as if he were a **stone** that **builders rejected**. He speaks of this person gaining power and respect as if he became **the head of the corner**. Jesus is applying this quotation to himself, identifying himself with the **stone**. However, if possible, preserve the metaphor in your translation, or if that is not possible, express the idea in simile form. Alternate translation: “A person who is like a stone that the builders rejected, that person has become like the head of the corner” 12:10 kv7t rc://*/ta/man/translate/figs-explicit λίθον ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες 1 Here the author of the quotation is referring to the way people in this culture used stones to build the walls of houses and other buildings. In this case, the people do not want to use the **stone** for building. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “A stone that the builders thought was not good enough to use for building” 12:10 l5ma rc://*/ta/man/translate/figs-idiom κεφαλὴν γωνίας 1 The phrase **the head of the corner** refers to a specific stone that is especially key or important for a structure. It could be a stone at the corner of a wall, a stone at the top of an arch, or another important stone. You could use a term for one of these kinds of stones, or you could refer generally to an important or essential stone. Alternate translation: “the cornerstone” or “the capstone” or “the most important stone” @@ -2158,6 +2159,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 12:14 y8lv rc://*/ta/man/translate/figs-explicit δῶμεν ἢ μὴ δῶμεν 1 Here the Pharisees and the Herodians are asking about whether they should **give** or **not give** poll taxes **to Caesar**. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “Should we give the poll tax, or should we not give it” 12:15 g48w rc://*/ta/man/translate/figs-abstractnouns αὐτῶν τὴν ὑπόκρισιν 1 If your language does not use an abstract noun for the idea of **hypocrisy**, you could express the same idea in another way. Alternate translation: “that they were acting hypocritically” or “that they were being hypocritical” 12:15 c7nj rc://*/ta/man/translate/figs-rquestion τί με πειράζετε? 1 Jesus is using the question form to rebuke the Herodians and the Pharisees. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “I know that you are testing me.” or “Stop testing me!” +12:15 kgyb rc://*/ta/man/translate/figs-yousingular πειράζετε? φέρετέ 1 Because Jesus is speaking to the Pharisees and the Herodians, the word **you** and the command **Bring** are plural. 12:15 wl34 rc://*/ta/man/translate/translate-bmoney δηνάριον 1 A **denarius** was a silver coin equivalent to about one day’s wage for a hired worker. You could try to express this amount in terms of current monetary values, but that might cause your Bible translation to become outdated and inaccurate, since those values can change over time. So instead you might state something more general or give the equivalent in wages. Alternate translation: “a silver coin” or “a coin worth one day’s wage” 12:16 ev6s rc://*/ta/man/translate/writing-pronouns οἱ 1 The pronoun **they** refers to the people who were there, more specifically the Herodians and the disciples of the Pharisees. If this is not clear for your readers, you could refer to these people more directly. Alternate translation: “the disciples of the Pharisees and the Herodians” or “the people there” 12:16 ljeo rc://*/ta/man/translate/figs-explicit ἡ εἰκὼν αὕτη καὶ ἡ ἐπιγραφή 1 In Jesus’ culture, when governments made coins, they would usually put the face of the king or leader on one side, and they would usually have writing on the coin that honored that king or leader. If it would be helpful in your language, you could make this practice more explicit. Alternate translation: “face and words of honor did the Roman government stamp on this coin” @@ -2165,6 +2167,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 12:16 gi96 rc://*/ta/man/translate/figs-ellipsis Καίσαρος 1 The Herodians and the Pharisees are leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the verse if it would be clearer in your language. Alternate translation: “The image and inscription are Caesar’s” 12:16 z45k rc://*/ta/man/translate/figs-explicit Καίσαρος 1 Here the fact that the image and inscription on the coin are **Caesar’s** implies that they were created by the empire that Caesar ruled, the Roman empire. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “They are of Caesar, the man who rules the Roman empire” 12:17 fl4l rc://*/ta/man/translate/figs-metonymy τὰ Καίσαρος ἀπόδοτε Καίσαρι 1 Here, **Caesar** represents the Roman leaders and government in general. See how you translated this word in [12:14](../12/14.md), but make sure that the connection to the answer “Caesar’s” in [12:16](../12/16.md) is clear. Alternate translation: “The things of the Roman leaders, give back to the Roman leaders” or “The things of the Roman empire, give back to the Roman empire” +12:17 fcho rc://*/ta/man/translate/figs-yousingular ἀπόδοτε 1 Because Jesus is speaking to the Pharisees and the Herodians, the command **give back** is plural. 12:17 la16 rc://*/ta/man/translate/figs-ellipsis καὶ τὰ τοῦ Θεοῦ τῷ Θεῷ 1 Jesus is leaving out some of the words that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the context. Alternate translation: “and give to God the things that belong to God” 12:18 y8yo rc://*/ta/man/translate/writing-participants καὶ ἔρχονται Σαδδουκαῖοι πρὸς αὐτόν, οἵτινες λέγουσιν ἀνάστασιν μὴ εἶναι; καὶ ἐπηρώτων αὐτὸν λέγοντες 1 Mark is here introducing the **Sadducees** as new participants in the story. If your language has its own way of introducing new participants, you could use it here in your translation. Alternate translation: “And some people approached him. They were Sadducees, who are a group who say that there is no resurrection. They were questioning him, saying” 12:18 edcn rc://*/ta/man/translate/writing-background καὶ ἔρχονται Σαδδουκαῖοι πρὸς αὐτόν, οἵτινες λέγουσιν ἀνάστασιν μὴ εἶναι 1 Here Mark provides background information about the **Sadducees** that will help readers understand what happens next. Use a natural form in your language for introducing background information. Alternate translation: “Now the Sadducees teach that there is no resurrection. Some of them come to him” @@ -2207,6 +2210,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 12:24 zp2p rc://*/ta/man/translate/figs-rquestion οὐ διὰ τοῦτο πλανᾶσθε, μὴ εἰδότες τὰς Γραφὰς, μηδὲ τὴν δύναμιν τοῦ Θεοῦ? 1 Jesus is using the question form to rebuke the Sadducees. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “You are most certainly being led astray because of this, not knowing the Scriptures nor the power of God!” or “I tell you that you are being led astray because of this, not knowing the Scriptures nor the power of God.” 12:24 gjy0 rc://*/ta/man/translate/grammar-connect-logic-result οὐ διὰ τοῦτο πλανᾶσθε, μὴ εἰδότες τὰς Γραφὰς, μηδὲ τὴν δύναμιν τοῦ Θεοῦ 1 If it would be more natural in your language, you could reverse the order of these clauses, since the second clause gives the reason for the result that the first clause describes. Alternate translation: “Is it not because you do not know the Scriptures nor the power of God that you are being led astray” 12:24 sie3 rc://*/ta/man/translate/figs-activepassive οὐ & πλανᾶσθε 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who does the action, it is clear from the context that it is they themselves. Alternate translation: “Are you not going astray” or “Are you not leading yourselves astray” +12:24 wb1p rc://*/ta/man/translate/figs-yousingular οὐ & πλανᾶσθε 1 Because Jesus is speaking to the Sadducees, the word **you** here is plural. 12:24 tpkq rc://*/ta/man/translate/figs-explicitinfo διὰ τοῦτο & μὴ εἰδότες 1 Here, the word **this** refers directly ahead to the phrase **not knowing the Scriptures nor the power of God**. Jesus expresses the idea in this way because it was powerful in his language. If using the word **this** to refer to what someone is about to say would be redundant in your language, you could omit the redundant information and make the expression powerful in another way. Alternate translation: “because you do not know” 12:24 i8il rc://*/ta/man/translate/figs-abstractnouns τὴν δύναμιν τοῦ Θεοῦ 1 If your language does not use an abstract noun for the idea of **power**, you could express the same idea in another way. Alternate translation: “the powerful things that God can do” 12:25 eqwu rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 Here, the word **For** introduces an explanation related to how the Sadducees have been “led astray” (see [12:24](../12/24.md)). If it would be helpful in your language, you could use a word or phrase that introduces an explanation, or you could leave **For** untranslated. Alternate translation: “In fact,” or “What you should know is that” @@ -2222,6 +2226,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 12:26 o34p rc://*/ta/man/translate/figs-idiom ἐγείρονται 1 Here, the word **raised** refers to someone who died coming back to life. If it would be helpful in your language, you could use a comparable idiom or state the meaning plainly. Alternate translation: “they are restored to life” 12:26 z36n rc://*/ta/man/translate/figs-activepassive ἐγείρονται 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who does the action, it is clear from the context that it is God. Alternate translation: “God raises them” 12:26 eod4 rc://*/ta/man/translate/figs-rquestion οὐκ ἀνέγνωτε ἐν τῇ βίβλῳ Μωϋσέως ἐπὶ τοῦ βάτου, πῶς εἶπεν αὐτῷ ὁ Θεὸς λέγων, ἐγὼ ὁ Θεὸς Ἀβραὰμ, καὶ ὁ Θεὸς Ἰσαὰκ, καὶ ὁ Θεὸς Ἰακώβ? 1 Jesus is using the question form to rebuke and teach the Sadducees. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “I know that you have read in the book of Moses, at the bush, how God spoke to him, saying, ‘I am the God of Abraham, and the God of Isaac, and the God of Jacob.’” or “Surely you have read in the book of Moses, at the bush, how God spoke to him, saying, ‘I am the God of Abraham, and the God of Isaac, and the God of Jacob’!” +12:26 jgdt rc://*/ta/man/translate/figs-yousingular οὐκ ἀνέγνωτε 1 Because Jesus is speaking to the Sadducees, the word **you** here is plural. 12:26 jc5a rc://*/ta/man/translate/figs-possession τῇ βίβλῳ Μωϋσέως 1 Here, Jesus is using the possessive form to describe **the book** that **Moses** wrote and authorized, the Pentateuch (the first five books of the Old Testament). Jesus is not using the possessive form to indicate a book that Moses owned. If this is not clear in your language, you could express the idea in another. Alternate translation: “the book that Moses authorized” or “the books that come from Moses” 12:26 w2lj rc://*/ta/man/translate/figs-explicit ἐπὶ τοῦ βάτου 1 Here Jesus is referring to the passage in **the book of Moses** where God appears to Moses in a **bush** that is on fire but that does not burn up. This passage can be found in [Exodus 3:2–6](../exo/03/02.md), and the quotation that follows is more specifically from [Exodus 3:6](../exo/03/06.md). If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “in the passage about the bush” or “in the place in the book of Exodus where Moses encountered God in a bush” 12:26 nh43 rc://*/ta/man/translate/figs-quotesinquotes λέγων, ἐγὼ ὁ Θεὸς Ἀβραὰμ, καὶ ὁ Θεὸς Ἰσαὰκ, καὶ ὁ Θεὸς Ἰακώβ 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “saying that he is the God of Abraham, and the God of Isaac, and the God of Jacob?” @@ -2233,6 +2238,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 12:27 ehs5 rc://*/ta/man/translate/figs-possession νεκρῶν, ἀλλὰ ζώντων 1 Here, Jesus is using the possessive form to describe the God whom the living, not the dead, worship. If this is not clear in your language, you could express the idea in another way. Alternate translation: “honored by the dead, but by the living” 12:27 dgc9 rc://*/ta/man/translate/figs-nominaladj νεκρῶν & ζώντων 1 Jesus is using the adjectives **dead** and **living** as nouns to mean people who are dead and living. Your language may use adjectives in the same way. If not, you can translate these words with equivalent phrases. Alternate translation: “of dead people … of living people” 12:27 v7ui rc://*/ta/man/translate/figs-activepassive πολὺ πλανᾶσθε 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who does the action, it is clear from the context that it is they themselves. Alternate translation: “You are misunderstanding much” or “You are deceiving yourselves much” +12:27 kd8y rc://*/ta/man/translate/figs-yousingular πολὺ πλανᾶσθε 1 Because Jesus is speaking to the Sadducees, the word **You** here is plural. 12:28 w5ph rc://*/ta/man/translate/writing-newevent καὶ 1 Here, the word **And** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **And** untranslated. Alternate translation: “After that,” 12:28 zqy4 rc://*/ta/man/translate/writing-participants προσελθὼν εἷς τῶν γραμματέων, ἀκούσας αὐτῶν συνζητούντων, ἰδὼν ὅτι καλῶς ἀπεκρίθη αὐτοῖς, ἐπηρώτησεν αὐτόν 1 Here Mark introduces **one of the scribes** as a new character in the story. Use a natural form in your language for introducing a new character. Alternate translation: “there a scribe there. When he came up, he heard them discussing this together. He saw that Jesus answered them well, and he questioned him” 12:28 z4hg rc://*/ta/man/translate/figs-go προσελθὼν 1 In a context such as this, your language might say “gone” instead of **come**. Alternate translation: “having gone up” @@ -2289,52 +2295,62 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 12:34 is4c rc://*/ta/man/translate/figs-metaphor οὐ μακρὰν εἶ ἀπὸ τῆς Βασιλείας τοῦ Θεοῦ 1 Here, Jesus speaks as if the man was physically **not far from the kingdom of God**. He means that the man is almost part of God’s kingdom. Jesus is speaking of **the kingdom of God** as if it were a physical place. If it would be helpful in your language, you could use a comparable figure of speech or state the meaning plainly. Alternate translation: “You are almost in the kingdom of God” or “You almost belong to the kingdom of God” 12:34 b144 rc://*/ta/man/translate/figs-litotes οὐ μακρὰν & ἀπὸ 1 Jesus is using a figure of speech here that expresses a strongly positive meaning by using a negative word, **not**, together with an expression that is the opposite of the intended meaning, **far**. If it would be helpful in your language, you could express the positive meaning. Alternate translation: “very close to” 12:34 rgh8 rc://*/ta/man/translate/figs-doublenegatives οὐδεὶς οὐκέτι ἐτόλμα 1 The words translated **no one** and **any longer** are two negative words. In this construction, the second negative does not cancel the first to create a positive meaning. Instead, it gives greater emphasis to the negative. If your language can use two negatives that do not cancel one another to create a positive meaning, you could use a double negative here. If your language does not use two negatives in that way, you could translate with one negative, as the ULT does. Alternate translation: “people no longer were daring” -12:35 ptc8 rc://*/ta/man/translate/figs-synecdoche ἱερῷ 1 See how you translated the word **temple** in [11:11](../11/11.md), where it is used with the same meaning. -12:35 q6e4 πῶς λέγουσιν οἱ γραμματεῖς ὅτι ὁ Χριστὸς, υἱὸς Δαυείδ ἐστιν? 1 This is not a rhetorical question. Rather, Jesus’ listeners had asked him some difficult questions, and they had admitted that he answered them well. Now, in return, he is asking them a difficult question. None of them will be able to answer it, and this will demonstrate his wisdom even further. His question actually will teach something to those who are able to recognize its implications. But it would be appropriate to leave it in question form and not translate it as a statement. -12:35 i6a4 rc://*/ta/man/translate/figs-metaphor υἱὸς Δαυείδ 1 Here, Jesus is using the term **son** to mean “descendant.” If your readers would not understand what **son** means in this context, you could express its meaning using plain language. Alternate translation: “a descendant of David” -12:36 e1zq rc://*/ta/man/translate/figs-rpronouns αὐτὸς Δαυεὶδ 1 Jesus uses the word **himself** here to emphasize that it was David, the very person whom the scribes call the father of the Christ, who spoke the words in the quotation that follows. Use a natural way in your language to indicate this emphasis. Alternate translation: “None other than David” or “David, the very person whom you call the father of the Christ” -12:36 jlbd rc://*/ta/man/translate/figs-quotesinquotes εἶπεν ἐν τῷ Πνεύματι τῷ ἁγίῳ, εἶπεν ὁ Κύριος τῷ Κυρίῳ μου, κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποκάτω τῶν ποδῶν σου 1 If it would be helpful in your language, you could translate this so that there is not a quotation within a quotation and then another quotation within that one. Alternate translation: “said, by inspiration of the Holy Spirit, that the Lord told his Lord to sit at his right side until he put his enemies under his feet” -12:36 ejy2 ἐν τῷ Πνεύματι τῷ ἁγίῳ 1 Alternate translation: “inspired by the Holy Spirit” or “by the inspiration of the Holy Spirit” -12:36 dv7b rc://*/ta/man/translate/figs-euphemism εἶπεν ὁ Κύριος τῷ Κυρίῳ μου 1 Here, the term **Lord** does not refer to the same person in both instances. The first instance is representing the name Yahweh, which David actually uses in this psalm. In order to honor the commandment not to misuse God’s name, Jewish people often avoided saying that name and said Lord instead. The second instance is the regular term for “lord” or “master.” The ULT and UST capitalize the word because it refers to the Messiah. Alternate translation: “The Lord God said to my Lord” or “God said to my Lord” -12:36 v53p rc://*/ta/man/translate/translate-symaction κάθου ἐκ δεξιῶν μου 1 The seat at the right side of a ruler was a position of great honor and authority. By telling the Messiah to sit there, God was symbolically conferring honor and authority on him. Alternate translation: “Sit in the place of honor beside me” -12:36 k2j1 rc://*/ta/man/translate/figs-nominaladj κάθου ἐκ δεξιῶν μου 1 In this quotation, Yahweh is using the adjective **right** as a noun in order to indicate his right side. Your language may use adjectives in the same way. If not, you could state that specifically. Alternate translation: “Sit at my right side” -12:36 rfy9 rc://*/ta/man/translate/translate-symaction ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποκάτω τῶν ποδῶν σου 1 Placing an enemy under one’s feet represents conquering them and making them submit. Here, it means that Yahweh would make His enemies stop resisting the Messiah and force them to submit to him. Alternate translation: “until I conquer your enemies for you” +12:35 ifdj rc://*/ta/man/translate/writing-newevent καὶ 1 Here, the word **And** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **And** untranslated. Alternate translation: “After that,” or “Sometime later,” +12:35 ikub rc://*/ta/man/translate/figs-explicit ἀποκριθεὶς 1 Here, the word **answering** indicates that Jesus asked this question in response to how the Jewish leaders had been trying to trick and trap him with their questions. Jesus was not directly responding to anyone’s question. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “in response to how the Jewish leaders had been testing him” or “after the Jewish leaders had tested him” +12:35 ptc8 rc://*/ta/man/translate/figs-synecdoche ἱερῷ 1 Here Mark means that Jesus was teaching in the **temple** area. He does not mean that Jesus was in the most sacred parts of the temple building. If it would be helpful in your language, you could make that idea more explicit. See you translated this word in [11:11](../11/11.md). Alternate translation: “temple courtyard” +12:35 q6e4 rc://*/ta/man/translate/figs-rquestion πῶς λέγουσιν οἱ γραμματεῖς ὅτι ὁ Χριστὸς, υἱὸς Δαυείδ ἐστιν? 1 This is not a rhetorical question. Rather, Jesus’ listeners had asked him some difficult questions, and they had admitted that he answered them well. Now, in return, he is asking them a difficult question. None of them will be able to answer it, and this will demonstrate his wisdom even further. His question actually will teach something to those who are able to recognize its implications. But it would be appropriate to leave it in question form and not translate it as a statement. +12:35 i6a4 rc://*/ta/man/translate/figs-metaphor υἱὸς Δαυείδ 1 Here, the word **son** refers to a male descendant. It does not mean that **the Christ** is the direct son of David. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “descended from David” or “in the lineage of David” +12:36 e1zq rc://*/ta/man/translate/figs-rpronouns αὐτὸς Δαυεὶδ 1 Jesus uses the word **himself** here to emphasize that it was **David**, the very person whom the scribes call the father of the Christ, who wrote the words in the quotation that follows. Use a natural way in your language to indicate this emphasis. Alternate translation: “None other than David” or “David, the very person whom they call the father of the Christ” +12:36 ejy2 rc://*/ta/man/translate/figs-explicit ἐν τῷ Πνεύματι τῷ ἁγίῳ 1 Here, the phrase **in the Holy Spirit** indicates that David wrote the words that follow as **the Holy Spirit** inspired him. In other words, the **Holy Spirit** prompted David to write this. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “by the inspiration of the Spirit” or “prompted by the Spirit”\n +12:36 jlbd rc://*/ta/man/translate/figs-quotesinquotes εἶπεν & εἶπεν ὁ Κύριος τῷ Κυρίῳ μου, κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποκάτω τῶν ποδῶν σου 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “said that the Lord told his Lord to sit at his right hand until he puts his enemies under his feet” +12:36 xdd5 rc://*/ta/man/translate/writing-quotations εἶπεν 1 Here Jesus introduces a quotation from an important text, in this case, the Old Testament book of Psalms (see [Psalm 110:1](../psa/110/01.md)). This Psalm was written by David. If it would be helpful in your language, you could use a comparable phrase that indicates that Jesus is quoting from an important text. Alternate translation: “said in the book of Psalms” or “wrote in Scriptures” +12:36 dv7b rc://*/ta/man/translate/figs-explicit εἶπεν ὁ Κύριος τῷ Κυρίῳ μου 1 Here, the term Lord does not refer to the same person in both instances. The first instance refers to God. The second instance refers to a person whom David respectfully calls “lord.” The ULT and UST capitalize this second instance of the word because it refers to the Messiah. If it would be helpful in your language, you could make those ideas more explicit. Alternate translation: “God, the Lord, said to my Lord” or “God said to my Lord” +12:36 v53p rc://*/ta/man/translate/translate-symaction κάθου ἐκ δεξιῶν μου 1 When someone sits at God’s **right hand**, it symbolizes that person’s honor, authority, and ability to rule. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “Sit to rule at my right hand” or “Take the place of honor and authority at my right hand” +12:36 k2j1 rc://*/ta/man/translate/figs-metonymy ἐκ δεξιῶν μου 1 Here, the phrase **at my right hand** refers to the place next to a person’s **right hand**, which would be the “right side.” In the author’s culture, this side was associated with honor or authority. If it would be helpful in your language, you could refer to the “right side.” Make sure that your readers understand that this side indicates that the Lord has honor and authority when he sits there. Alternate translation: “at my right side” or “at the honorable place next to me” +12:36 rfy9 rc://*/ta/man/translate/translate-symaction ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποκάτω τῶν ποδῶν σου 1 In the author’s culture, to **put** people under a person’s **feet** indicates that those people have been conquered and are powerless and shamed. So, this means that God will conquer and shame all the enemies of the **Lord**. If it would be helpful in your language, you could explain what this action means. Alternate translation: “until I make your enemies kneel before you” or “until I conquer and shame your enemies” +12:36 tt1m rc://*/ta/man/translate/translate-textvariants ὑποκάτω τῶν ποδῶν σου 1 Many ancient manuscripts read **under your feet**. The ULT follows that reading. Other ancient manuscripts read “as a footstool of your feet.” If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. +12:37 qpdy rc://*/ta/man/translate/figs-explicit αὐτὸς Δαυεὶδ λέγει αὐτὸν, Κύριον, καὶ πόθεν υἱός αὐτοῦ ἐστιν? 1 In Jesus’ culture, people would not call any of their descendants **Lord**, since this title was used for people who were more important or older. Jesus’ question assumes this practice. If it would be helpful in your language, you could make it more explicit. Alternate translation: “David himself calls him ‘Lord,’ and no one calls his own son ‘Lord.’ So, how can he be his son” 12:37 j7wn rc://*/ta/man/translate/figs-quotesinquotes αὐτὸς Δαυεὶδ λέγει αὐτὸν, Κύριον 1 If it would be helpful in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “David himself calls the Messiah his Lord” -12:37 ka5u rc://*/ta/man/translate/figs-explicit λέγει αὐτὸν 1 Here, the word **him** refers to the Messiah. If it would be helpful in your language, you could express that explicitly, as the UST does. -12:37 ssq3 rc://*/ta/man/translate/figs-rpronouns αὐτὸς Δαυεὶδ 1 See how you translated the word **himself** in [12:36](../12/36.md), where it is used with the same meaning. Alternate translation: “None other than David” or “David, the very person” or “David, whom we all respect” -12:37 qpdy rc://*/ta/man/translate/figs-explicit αὐτὸς Δαυεὶδ λέγει αὐτὸν, Κύριον, καὶ πόθεν υἱός αὐτοῦ ἐστιν? 1 In this culture, an ancestor was more respected than a descendant. But to call someone **Lord** was to address that person as the more respected one. As the General Notes to this chapter describe, this is a paradox. That is, it is a statement that describes two things that seem as if they cannot both be true at the same time but which actually are both true. Jesus is calling attention to this paradox to get his listeners to think more deeply about who the Messiah is. If it would be helpful in your language, you could indicate explicitly what makes this a paradox. Alternate translation: “David respectfully addresses the Messiah as his Lord, but David should be more respected than his descendant. So why does David address him that way?” -12:37 rh2t καὶ πόθεν υἱός αὐτοῦ ἐστιν 1 Like the question in [12:35](../12/35.md), this seems to be a question that Jesus wanted his listeners to try to answer, even though he is also using it to teach. It is a difficult question, like the ones they asked him, which he answered well. They will not be able to answer his question, and this should give them a further appreciation for his wisdom, in addition to what they might learn from reflecting on the question later. So it would be appropriate to leave it in question form and not translate it as a statement. Alternate translation: “So why do people say that the Messiah is David’s descendant” -12:37 qucc rc://*/ta/man/translate/grammar-connect-logic-result καὶ 1 Jesus is using the word **and** to show that a conclusion should be made as a result of what he has just said, and that this conclusion would be different from what his listeners had previously believed. Use a natural form in your language for showing this. Alternate translation: “so” -12:37 tjp6 rc://*/ta/man/translate/figs-metaphor υἱός 1 Jesus is using the term **son** to mean “descendant,” as he did in [12:35](../12/35.md). See how you translated the term **son** there. Alternate translation: “descendant” -12:38 bh8w rc://*/ta/man/translate/grammar-connect-time-sequential καὶ 1 Mark uses the word **And** to indicate that Jesus is still sitting in the temple area taking to the people, as he was in the previous verse. Alternate translation: “Then” -12:38 rwxq rc://*/ta/man/translate/figs-yousingular βλέπετε 1 In the original language in which Mark wrote this Gospel, the phrase **Watch out** is a command or instruction written in the plural form. Use the most natural form in your language to give direction to a group of people. Alternate translation: “All of you watch out for” or “Every one of you watch out for” -12:38 yhfv rc://*/ta/man/translate/figs-metonymy βλέπετε ἀπὸ τῶν γραμματέων 1 Jesus says **Watch out** to warn about the influence of certain people. He is not saying that the scribes themselves are physically dangerous, but that it would be dangerous spiritually to follow their example. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “Be careful not to follow the example of the scribes” -12:38 nxy9 rc://*/ta/man/translate/translate-symaction τῶν θελόντων ἐν στολαῖς περιπατεῖν 1 In this culture, **long robes** were a symbol of wealth and status. To walk around in public in **long robes** was to assert one’s right to high status. If it would be helpful in your language, you could indicate this explicitly. Alternate translation: “who like to walk around looking important in their long robes” +12:37 ssq3 rc://*/ta/man/translate/figs-rpronouns αὐτὸς Δαυεὶδ 1 See how you translated the phrase **David himself** in [12:36](../12/36.md), where it is used with the same meaning. Alternate translation: “None other than David” or “David, the very person whom they call the father of the Christ,” +12:37 rh2t rc://*/ta/man/translate/figs-rquestion καὶ πόθεν υἱός αὐτοῦ ἐστιν 1 Like the question in [12:35](../12/35.md), this is a question that Jesus wanted his listeners to try to answer, even though he is also using it to teach. It is a difficult question, like the ones the Jewish leaders asked him, which he answered well. They will not be able to answer his question, and this should give them a further appreciation for his wisdom, in addition to what they might learn from reflecting on the question later. So it would be appropriate to leave it in question form and not translate it as a statement. Alternate translation: “so in what way can he be his son” +12:37 qucc rc://*/ta/man/translate/grammar-connect-logic-result καὶ 1 Here, the word **and** introduces a question that is based on the previous statement. If it would be helpful in your language, you could use a word or phrase that introduces an inference or conclusion. Alternate translation: “so” +12:37 tjp6 rc://*/ta/man/translate/figs-metaphor υἱός αὐτοῦ 1 Here, the word **son** refers to a male descendant. It does not mean that the Christ is the direct son of David. See how you expressed the idea in [12:35](../12/35.md). Alternate translation: “descended from him” or “in his lineage” +12:38 bh8w rc://*/ta/man/translate/grammar-connect-time-sequential καὶ 1 Mark uses the word **And** to indicate that Jesus is still in the temple area talking to the people there, as he was in the previous verse. If it would be helpful in your language, you could use a word or phrase that makes that more explicit. Alternate translation: “Then” or “At that time” +12:38 yhfv rc://*/ta/man/translate/figs-explicit βλέπετε ἀπὸ τῶν γραμματέων 1 Here Jesus means that people need to **Watch out** that they do not act like **the scribes**. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “Be careful that you are not like the scribes” or “Watch out that you do not behave like the scribes do” +12:38 s30c rc://*/ta/man/translate/figs-yousingular βλέπετε 1 Because Jesus is teaching many people, the command **Watch out** is plural. +12:38 nxy9 rc://*/ta/man/translate/translate-symaction ἐν στολαῖς περιπατεῖν 1 In this culture, **long robes** were a symbol of wealth and status. To walk around in public in **long robes** was to assert one’s right to high status. If it would be helpful in your language, you could explain what it means to behave in this way. Alternate translation: “to walk around looking important in their long robes” 12:38 mu5a rc://*/ta/man/translate/figs-explicit ἀσπασμοὺς 1 The implication is that these would be respectful **greetings** in which the scribes would be addressed by important titles. If it would be helpful in your language, you could state that explicitly. Alternate translation: “respectful greetings” -12:39 mwmf rc://*/ta/man/translate/figs-metaphor πρωτοκαθεδρίας & πρωτοκλισίας 1 Both uses of the word **first** here mean “best.” Alternate translation: “the best seats … the best places” -12:40 jtw4 rc://*/ta/man/translate/figs-metonymy οἱ κατεσθίοντες τὰς οἰκίας τῶν χηρῶν 1 Jesus speaks of the **houses** of widows to mean their wealth and possessions, which they would have in their houses. If it would be helpful in your language, you could indicate that explicitly. Alternate translation: “They defraud widows of everything they own” -12:40 j27b rc://*/ta/man/translate/figs-metaphor οἱ κατεσθίοντες τὰς οἰκίας τῶν χηρῶν 1 Jesus says that the scribes are **devouring** or eating up the possessions of widows. He means that they continually ask the widows for money until the widows have none left. If it would be helpful in your language, you could use an equivalent expression or use plain language to express the meaning. Alternate translation: “They defraud widows of everything they own” -12:40 r3ht καὶ προφάσει μακρὰ προσευχόμενοι 1 Here, **pretext** refers to something that someone would do in order to appear a certain way. Alternate translation: “in order to seem godly, they are offering long prayers” -12:40 qm52 rc://*/ta/man/translate/figs-metonymy οὗτοι λήμψονται περισσότερον κρίμα 1 Jesus is using the word **condemnation** to mean the punishment that a person would receive after being condemned (found guilty) for doing something wrong. If it would be helpful in your language, you could use an equivalent expression or use plain language to express the meaning. Alternate translation: “These scribes will receive greater punishment” -12:40 h36x rc://*/ta/man/translate/figs-explicit οὗτοι λήμψονται περισσότερον κρίμα 1 The implication seems to be that these proud and greedy scribes will receive **greater** punishment than they would have if they had not pretended to be so godly. It is also implicit that God will be the one who punishes them. If it would be helpful in your language, you could use plain language to express the meaning. Alternate translation: “God will punish these scribes more severely because they do all these wrong things while pretending to be godly” -12:41 r69x rc://*/ta/man/translate/writing-background καὶ 1 # Connecting Statement:\n\nMark uses the word **And** to introduce background information that will help his readers understand what happens next in the story. Alternate translation: “Now” -12:41 nohd rc://*/ta/man/translate/writing-newevent καθίσας κατέναντι τοῦ γαζοφυλακίου, ἐθεώρει πῶς ὁ ὄχλος βάλλει χαλκὸν εἰς τὸ γαζοφυλάκιον; καὶ πολλοὶ πλούσιοι ἔβαλλον πολλά 1 This background information introduces a new event in the story. Alternate translation: “after Jesus sat down he was watching the crowd put money into the offering box and noticing that there were many rich people who were placing gifts of money in the offering boxes” -12:41 p2kp rc://*/ta/man/translate/figs-metonymy τοῦ γαζοφυλακίου & τὸ γαζοφυλάκιον 1 Mark is speaking of the boxes in the temple courtyard where people put money that they were giving to God. He associates the boxes with **the treasury**, the name of the place where this money would be kept until it was needed. Alternate translation: “the offering boxes … the offering boxes” -12:41 w4xc rc://*/ta/man/translate/grammar-collectivenouns ὁ ὄχλος 1 The word **crowd** is a singular noun that refers to a group of people. If your language does not use singular nouns in that way, you can use a different expression such as “many people,” as modeled by the UST. -12:41 jgkw rc://*/ta/man/translate/figs-nominaladj πλούσιοι 1 Mark is using the adjective **rich** as a noun in order to indicate a type of person. Your language may use adjectives in the same way. If not, you could translate this with an equivalent expression such as “rich people,” as the UST does. Alternate translation: “wealthy people” -12:41 rl1l rc://*/ta/man/translate/figs-ellipsis πολλά 1 Mark is leaving out some of the words that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the context. Alternate translation: “much money” -12:42 g6ry rc://*/ta/man/translate/translate-bmoney λεπτὰ δύο, ὅ ἐστιν κοδράντης 1 The word **lepta** is the plural of “lepton.” A lepton was a small bronze or copper coin used by the Jews. It was equivalent to a few minutes’ wages. It was the least valuable coin that people used in this culture. You could try to express this amount in terms of current monetary values, but that might cause your Bible translation to become outdated and inaccurate, since those values can change over time. So instead, you might use the name of the least valuable coin in your culture, or use a general expression. Alternate translation: “two pennies” or “two small coins of little value” -12:42 n29e rc://*/ta/man/translate/translate-bmoney ὅ ἐστιν κοδράντης 1 A **quadrans** was the smallest Roman coin. Mark is seeking to help his readers, who are Roman, understand the value of **two leptas** in their own currency. You could clarify in your translation that a **quadrans** is a Roman coin, as the UST does, or you can leave this information untranslated. -12:43-44 ipl1 rc://*/ta/man/translate/translate-versebridge 0 # General Information:\n\nIn verse 43 Jesus says that the widow put more money in the offering than the rich people put in, and in verse 44 he gives his reason for saying that. If your language would put the reason before the result, you could create a verse bridge by moving this verse to the end of the following verse. You would then present the combined verses as 43–44, as the UST does. -12:43 q124 ἀμὴν, λέγω ὑμῖν 1 See how you translated the statement **Truly I say to you** in [3:28](../03/28.md). -12:43 ih0m rc://*/ta/man/translate/figs-metaphor ἡ χήρα αὕτη ἡ πτωχὴ 1 Even though it is not literally true that the widow has put more money into the offering box than all the rich people, this is still not figurative language. As Jesus explains in the next verse, he means that she has put in proportionately more than all the others, relative to her means, and that is literally true. But Jesus makes the seemingly untrue statement first, using it to get his disciples to reflect on how it can be true. So it would be appropriate to translate Jesus’ words directly and not interpret them as if they were figurative. For example, it would be a figurative interpretation to say, “God considers what this poor widow has given to be more valuable than the gifts of all the others” -12:43 n8z5 rc://*/ta/man/translate/figs-explicit πάντων & τῶν βαλλόντων 1 In context, **all** means specifically all of the rich people who were putting large monetary gifts in the collection boxes. Alternate translation: “all of those rich people putting” -12:43 n7su γαζοφυλάκιον 1 See how you translated the term **offering box** in [12:41](../12/41.md). -12:44 c7jj rc://*/ta/man/translate/grammar-connect-logic-result γὰρ 1 Here, the word **For** introduces the reason for what Jesus said in [12:43](../12/43.md). Use a natural way in your language for introducing a contrast. Alternate translation: “Because” -12:44 ihuq ἐκ τοῦ περισσεύοντος αὐτοῖς ἔβαλον 1 Alternate translation: “had a lot of money but only gave a small portion of it” -12:44 ui9a αὕτη δὲ, ἐκ τῆς ὑστερήσεως αὐτῆς, πάντα ὅσα εἶχεν ἔβαλεν, ὅλον τὸν βίον αὐτῆς 1 Alternate translation: “but she who had only had a very little money gave everything she had to live on” -12:44 l4tp τῆς ὑστερήσεως αὐτῆς 1 Alternate translation: “her lack” or “the little she had” -12:44 p3as ὅλον τὸν βίον αὐτῆς 1 Alternate translation: “all she had to survive on” +12:38 akkw rc://*/ta/man/translate/translate-unknown ταῖς ἀγοραῖς 1 The word **marketplaces** refers to large, open-air areas where people buy and sell goods. If your readers would not be familiar with this type of area, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “the town squares” or “the parks” +12:39 mwmf rc://*/ta/man/translate/figs-metaphor πρωτοκαθεδρίας & πρωτοκλισίας 1 Here Jesus speaks of the **seats** and **places** for the most important people as if they were **first** in a sequence. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “important seats … important places” +12:39 x6ct rc://*/ta/man/translate/translate-ordinal πρωτοκαθεδρίας & πρωτοκλισίας 1 If your language does not use ordinal numbers, you could use cardinal numbers here or equivalent expressions. Alternate translation: “the number one seats … the number one places” +12:40 j27b rc://*/ta/man/translate/figs-metaphor οἱ κατεσθίοντες τὰς οἰκίας τῶν χηρῶν 1 Here Jesus speaks as if the scribes were **devouring** or eating **the houses of widows**. He means that they are taking **the houses** away from **the widows**. If it would be helpful in your language, you could use a comparable figure of speech or state the meaning plainly. Alternate translation: “the ones taking the houses of widows” or “the ones defrauding widows of their houses” +12:40 jtw4 rc://*/ta/man/translate/figs-metonymy τὰς οἰκίας τῶν χηρῶν 1 Jesus speaks of **the houses of widows** to mean their wealth and possessions, which they would have in their **houses**. If it would be helpful in your language, you state the meaning plainly. Alternate translation: “everything that widows own” +12:40 r3ht rc://*/ta/man/translate/figs-explicit προφάσει 1 Here, the phrase **as a pretext** could mean: (1) that the scribes and Pharisees are using **long prayers** to try to look godly. Alternate translation: “in order to seem godly” (2) that the scribes are Pharisees are using their **long prayers** to hide or cover up how they devour the houses of widows. Alternate translation: “to cover that up” or “to disguise what they do” +12:40 d0ua rc://*/ta/man/translate/figs-abstractnouns λήμψονται περισσότερον κρίμα 1 If your language does not use an abstract noun for the idea of **condemnation**, you could express the same idea in another way. Alternate translation: “will be condemned more severely” +12:40 h36x rc://*/ta/man/translate/figs-explicit περισσότερον κρίμα 1 Here Jesus implies that these scribes will receive **greater condemnation** than they would have if they had not pretended to be godly. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “greater condemnation than people who did not pretend to be godly” +12:40 qm52 rc://*/ta/man/translate/figs-metonymy κρίμα 1 Jesus is using the word **condemnation** to mean the punishment that a person would receive after being condemned for doing something wrong. If it would be helpful in your language, you could use an equivalent expression or use plain language to express the meaning. Alternate translation: “punishment” +12:41 r69x rc://*/ta/man/translate/writing-newevent καὶ 1 Here, the word **And** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **And** untranslated. Alternate translation: “Then,” or “After that,” +12:41 cx75 rc://*/ta/man/translate/figs-idiom κατέναντι τοῦ γαζοφυλακίου 1 Here, a place **opposite the treasury** is directly in front of **the treasury**. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “with the treasury in front of him” or “with the treasury before him” +12:41 p2kp rc://*/ta/man/translate/translate-unknown τοῦ γαζοφυλακίου & τὸ γαζοφυλάκιον 1 A **treasury** is a box or receptacle in which people can put and store money. More specifically, this word refers to the receptacles in the temple courtyard into which people could drop money that would be used to keep the temple operating. If your readers would not be familiar with this type of receptacle, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “the temple money box … the temple money box” or “the chest for the gifts for the temple … the chest for the gifts for the temple” +12:41 jgkw rc://*/ta/man/translate/figs-nominaladj πλούσιοι 1 Mark is using the adjective **rich** as a noun to mean rich people. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “rich people” +12:41 rl1l rc://*/ta/man/translate/figs-nominaladj πολλά 1 Mark is using the adjective **much** as a noun to mean much money. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “much money” +12:42 zl5v rc://*/ta/man/translate/writing-participants ἐλθοῦσα μία χήρα πτωχὴ ἔβαλεν 1 Here Mark introduces **one poor widow** as a new participant in the story. If your language has its own way of introducing new participants, you could use it here in your translation. Alternate translation: “a woman arrived. She was a widow, and she was poor. She put in” +12:42 b3ol rc://*/ta/man/translate/figs-go ἐλθοῦσα 1 In a context such as this, your language might say “gone” instead of **come**. Alternate translation: “having gone” +12:42 g6ry rc://*/ta/man/translate/translate-bmoney λεπτὰ δύο 1 The word **lepta** is the plural of “lepton.” A lepton was a small bronze or copper coin equivalent to a few minutes’ wages. It was the least valuable coin that people used in this culture. You could try to express this amount in terms of current monetary values, but that might cause your Bible translation to become outdated and inaccurate, since those values can change over time. So instead you might use the name of the least valuable coin in your culture, or a general expression. Alternate translation: “two pennies” or “two small coins of little value” +12:42 n29e rc://*/ta/man/translate/translate-bmoney ὅ ἐστιν κοδράντης 1 A **quadrans** was one of the smallest and least valuable coins in circulation in this place and time. It was equivalent to about an eighth of an hour’s wage. You could try to express this amount in terms of current monetary values, but that might cause your Bible translation to become outdated and inaccurate, since those values can change over time. So instead you might use the name of one of the least valuable coins in your culture, or a general expression. Alternate translation: “which is a nickel” or “which is not even an hour’s wage” +12:43-44 ipl1 rc://*/ta/man/translate/translate-versebridge ἀμὴν, λέγω ὑμῖν, ὅτι ἡ χήρα αὕτη ἡ πτωχὴ, πλεῖον πάντων ἔβαλεν τῶν βαλλόντων εἰς τὸ γαζοφυλάκιον & πάντες γὰρ ἐκ τοῦ περισσεύοντος αὐτοῖς ἔβαλον, αὕτη δὲ, ἐκ τῆς ὑστερήσεως αὐτῆς, πάντα ὅσα εἶχεν ἔβαλεν, ὅλον τὸν βίον αὐτῆς 1 If it would be helpful to your readers, you could combine [12:43](../12/43.md) and [12:44](../12/44.md) into a verse bridge in order to include the reason for Jesus’ declaration before including his declaration. Alternate translation: “All put in from the things abounding to them, but this poor widow, from her poverty, put in everything, as much as she had, her whole life. Therefore, truly I say to you that she put in more than all the ones putting into the treasury” +12:43 ehlb rc://*/ta/man/translate/figs-yousingular ὑμῖν 1 Because Jesus is speaking to his disciples, the word **you** here is singular. +12:43 ih0m rc://*/ta/man/translate/figs-metaphor ἡ χήρα αὕτη ἡ πτωχὴ, πλεῖον πάντων ἔβαλεν 1 Even though it is not literally true that the widow has put **more** money into the offering box than all the rich people, this is still not figurative language. As Jesus explains in the next verse, he means that she has put in proportionately more than all the others, relative to her means, and that is literally true. But Jesus makes the seemingly untrue statement first, to get his disciples to reflect on how it can be true. So it would be appropriate to translate Jesus’ words directly and not express them as if they were figurative.\n +12:43 n8z5 πάντων & τῶν βαλλόντων 1 Alternate translation: “everyone else who put money” +12:43 n7su rc://*/ta/man/translate/translate-unknown τὸ γαζοφυλάκιον 1 See how you translated **treasury** in [12:41](../12/41.md). Alternate translation: “the temple money box” or “the chest for the gifts for the temple” +12:44 c7jj rc://*/ta/man/translate/grammar-connect-logic-result γὰρ 1 Here, the word **For** introduces the basis or reason for the claim that Jesus made in the previous verse. If it would be helpful in your language, you could use a word or phrase that introduces a reason or basis for a claim, or you could leave **For** untranslated. Alternate translation: “I say that because” or “Here is why:” +12:44 n9ep rc://*/ta/man/translate/figs-nominaladj πάντες 1 Jesus is using the adjective **all** as a noun to mean all the people who were putting money into the treasury. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “all these people” or “all those who have given money” +12:44 ihuq ἐκ τοῦ περισσεύοντος αὐτοῖς ἔβαλον 1 Alternate translation: “put in only some of the many things that they had” +12:44 ui9a αὕτη & ἐκ τῆς ὑστερήσεως αὐτῆς, πάντα ὅσα εἶχεν ἔβαλεν 1 Alternate translation: “she put in all of the few things that she had” +12:44 qnzq rc://*/ta/man/translate/figs-abstractnouns ἐκ τῆς ὑστερήσεως αὐτῆς 1 If your language does not use an abstract noun for the idea of **poverty**, you could express the same idea in another way. Alternate translation: “although she was poor” +12:44 l4tp rc://*/ta/man/translate/figs-explicitinfo πάντα ὅσα εἶχεν 1 The expression **everything, as much as she had** contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. Alternate translation: “everything that she had”\n +12:44 p3as rc://*/ta/man/translate/figs-metaphor ὅλον τὸν βίον αὐτῆς 1 Here Jesus speaks as if the woman had put in **her whole life**. He means that she put in all the money that she had to buy what she needed to live. If it would be helpful in your language, you could use a comparable figure of speech or state the meaning plainly. Alternate translation: “all she had to live on” or “so that she had nothing left to buy even the necessities” +12:44 qrz3 rc://*/ta/man/translate/figs-abstractnouns ὅλον τὸν βίον αὐτῆς 1 If your language does not use an abstract noun for the idea of **life**, you could express the same idea in another way. Alternate translation: “all that kept her alive” 13:intro ti7d 0 # Mark 13 General Notes\n\n## Structure and Formatting\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in 13:24–25, which are words from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### The return of Christ\n\nJesus said much about what would happen before he returned ([Mark 13:6–37](./06.md)). He told his followers that bad things would happen to the world and bad things would happen to them before he returned, but they needed to be ready for him to return at any time.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### The historic present\n\nTo call attention to a development in the story, Mark uses the present tense in past narration. In this chapter, the historic present occurs in verse 13. If it would not be natural to do that in your language, you could use the past tense in your translation. (See: [[rc://*/ta/man/translate/translate-tense]]) 13:1 rrv1 Διδάσκαλε 1 See how you translated **Teacher** in [4:38](../04/38.md). 13:1 ql81 rc://*/ta/man/translate/figs-explicit ποταποὶ λίθοι καὶ ποταπαὶ οἰκοδομαί 1 Here, **stones** refers to the very large stones with which the temple walls were built. If it would be helpful in your language, you could indicate that explicitly. Alternate translation: “How wonderful these huge stones are and how wonderful these buildings are” From 581a33d0c8441bc1189c11c4d6bc72cacdd7fdd3 Mon Sep 17 00:00:00 2001 From: avaldizan Date: Fri, 15 Sep 2023 22:50:23 +0000 Subject: [PATCH 114/127] Merge avaldizan-tc-create-1 into master by avaldizan (#3517) --- tn_PRO.tsv | 169 ++++++++++++++++++++++++++++++++++++++++------------- 1 file changed, 130 insertions(+), 39 deletions(-) diff --git a/tn_PRO.tsv b/tn_PRO.tsv index fc2aa74aa7..c3772cd077 100644 --- a/tn_PRO.tsv +++ b/tn_PRO.tsv @@ -993,7 +993,7 @@ front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduct 9:3 p6e2 rc://*/ta/man/translate/figs-personification שָֽׁלְחָ֣ה נַעֲרֹתֶ֣י⁠הָ תִקְרָ֑א 1 In this verse, wisdom is spoken of as if it were a wealthy woman who has servants and **calls out** in public. See the discussion of such personification in the General Notes for this chapter. Alternate translation: “It is as if wisdom were a woman who has sent out her young women and calls out” 9:3 akl3 rc://*/ta/man/translate/figs-explicit שָֽׁלְחָ֣ה נַעֲרֹתֶ֣י⁠הָ 1 Solomon implies that the **young women** were **sent out** in order to invite people to the meal that Wisdom had prepared. If it would be helpful in your language, you could state this explicitly. Alternate translation: “She has sent out her young women to invite people to the meal” 9:3 n6ha rc://*/ta/man/translate/figs-explicit עַל־גַּ֝פֵּ֗י מְרֹ֣מֵי 1 See how you translated the similar phrase “the head of the heights” in [8:2](../08/02.md). -9:4 vxav rc://*/ta/man/translate/figs-infostructure מִי־פֶ֭תִי יָסֻ֣ר הֵ֑נָּה חֲסַר־לֵ֝֗ב אָ֣מְרָה לּֽ⁠וֹ 1 If it would be more natural in your language, you could reverse the order of these clauses. Alternate translation: “She says to him lacking of heart, ‘Whoever is naive, let him turn aside here” +9:4 vxav rc://*/ta/man/translate/figs-infostructure מִי־פֶ֭תִי יָסֻ֣ר הֵ֑נָּה חֲסַר־לֵ֝֗ב אָ֣מְרָה לּֽ⁠וֹ 1 If it would be more natural in your language, you could reverse the order of these clauses. Alternate translation: “She says to him lacking of heart, ‘Whoever is naive, let him turn aside here,’” 9:4-5 dv2y rc://*/ta/man/translate/figs-exmetaphor מִי־פֶ֭תִי יָסֻ֣ר הֵ֑נָּה חֲסַר־לֵ֝֗ב אָ֣מְרָה לּֽ⁠וֹ & לְ֭כוּ לַחֲמ֣וּ בְֽ⁠לַחֲמִ֑⁠י וּ֝⁠שְׁת֗וּ בְּ⁠יַ֣יִן מָסָֽכְתִּי 1 In these two verses, Wisdom speaks of people acquiring wisdom as they were turning **aside** from a path to enter Wisdom’s house, **eat** Wisdom’s **bread**, and **drink** Wisdom’s **wine**. Just as **bread** and **wine**are good and keep people alive, so wisdom also is good and something that enables people to live for a long time. If it would be helpful to your readers, you could explain the comparison. Alternate translation: “She says to him lacking of heart, ‘Whoever is naive, benefit your lives by acquiring wisdom. Doing so is like turning aside here, coming to me, eating my bread, and drinking the wine I have mixed” 9:4 s4da rc://*/ta/man/translate/figs-explicit יָסֻ֣ר הֵ֑נָּה 1 Here, Wisdom implies that the **naive** person should **turn aside** and come to her house. If it would be helpful in your language, you could state this explicitly. Alternate translation: “let him leave his path and come to my house” 9:4 bjtb rc://*/ta/man/translate/figs-gendernotations יָסֻ֣ר & לּֽ⁠וֹ 1 Although **him** is masculine, here it refers to any **naive** person. If it would be helpful in your language, you could state this explicitly. Alternate translation: “let that person turn aside … to that person”\n @@ -1206,6 +1206,7 @@ front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduct 11:4 zlmx rc://*/ta/man/translate/figs-abstractnouns וּ֝⁠צְדָקָ֗ה & מִ⁠מָּֽוֶת 1 See how you translated the abstract nouns **righteousness** in [1:3](../01/03.md) and **death** in [2:18](../02/18.md). 11:5 lc4r rc://*/ta/man/translate/figs-abstractnouns צִדְקַ֣ת & וּ֝⁠בְ⁠רִשְׁעָת֗⁠וֹ 1 See how you translated the abstract nouns **righteousness** in [1:3](../01/03.md) and **wickedness** in [4:17](../04/17.md). 11:5 ytaf rc://*/ta/man/translate/figs-genericnoun תָּ֭מִים 1 The phrase **a blameless one** represents **blameless** people in general, not one particular **blameless one**. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “any blameless person” +11:5 aqrm rc://*/ta/man/translate/figs-explicit תָּ֭מִים 1 Here, **a blameless one** refers to someone whom Yahweh does not blame for acting wickedly. See how you translated the same use of “blameless ones” in [2:21](../02/21.md). 11:5 d5mr rc://*/ta/man/translate/figs-metaphor תְּיַשֵּׁ֣ר דַּרְכּ֑⁠וֹ 1 Here, Solomon refers to enabling someone to know what that person should do as making that person’s **way straight**. If it would be helpful in your language, you could express the meaning plainly. See how you translated a similar idea in [3:6](../03/06.md). Alternate translation: “will cause that person to know what to do” 11:5 lmxk rc://*/ta/man/translate/figs-genericnoun רָשָֽׁע 1 See how you translated this phrase in [9:7](../09/07.md). 11:5 vhe9 rc://*/ta/man/translate/figs-metaphor יִפֹּ֥ל 1 Here, Solomon speaks of someone experiencing disaster as if that person were falling down. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “will experience disaster” @@ -2818,7 +2819,7 @@ front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduct 22:28 tb1b rc://*/ta/man/translate/translate-unknown גְּב֣וּל עוֹלָ֑ם 1 The phrase **ancient boundary** refers to stones that people used to mark the boundaries of the land that they owned. These boundaries were **ancient** because they were originally placed by the landowner's ancestors. If your readers would not be familiar with this type of **boundary** marker, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “the stones placed long ago that mark the borders of someone’s land” 22:28 j4id rc://*/ta/man/translate/figs-metaphor אֲבוֹתֶֽי⁠ךָ 1 Here, **fathers** means “ancestors.” If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “your ancestors” 22:29 ep6r [22:29](../22/29.md) is Saying 5 of the 30 “words of the wise ones.” -22:29 y4ub rc://*/ta/man/translate/figs-metaphor חָזִ֡יתָ 1 See how you translated the same use of **Behold** in [1:23](../01/23.md). +22:29 ree0 rc://*/ta/man/translate/figs-rquestion חָזִ֡יתָ אִ֤ישׁ ׀ מָ֘הִ֤יר בִּ⁠מְלַאכְתּ֗⁠וֹ 1 Although the Hebrew text is not worded like a question, several translations make this clause into a rhetorical question. If it would be helpful in your language, you could translate this as a question. Alternate translation: “Have you seen a man skilled in his work?” 22:29 uljc rc://*/ta/man/translate/figs-genericnoun אִ֤ישׁ ׀ מָ֘הִ֤יר בִּ⁠מְלַאכְתּ֗⁠וֹ & יִתְיַצָּ֑ב & בַּל־יִ֝תְיַצֵּב 1 Here, **a skilled man**, **his**, **he**, and **himself** refer to a type of person in general, not a specific **man**. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “people skilled in their work; those people will station themselves … they will not station themselves” 22:29 tf37 rc://*/ta/man/translate/figs-idiom לִֽ⁠פְנֵֽי & יִתְיַצָּ֑ב בַּל־יִ֝תְיַצֵּב לִ⁠פְנֵ֥י 1 The phrase **station himself before the face of** is an idiom that means “to enter the service of.” If this phrase does not have that meaning in your language, you could express the meaning plainly. Alternate translation: “he will enter the service of … he will not enter the service of” 23:intro eva7 0 # Proverbs 23 General Notes\n\n## Structure and formatting\n\n4. Sayings from wise men (22:17–24:22)\n * Introduction to the sayings (22:17–21)\n * The sayings (22:22–24:22)\n\nChapter 23 continues the section of 30 sayings by “the wise ones” that began in [22:22](../22/22.md). This chapter mostly contains longer proverbs, except for [23:9](../23/09.md) and [23:12](../23/12.md).\n @@ -3283,7 +3284,7 @@ front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduct 26:11 xyjx rc://*/ta/man/translate/translate-unknown כְּ֭⁠כֶלֶב 1 A **dog** is an animal that is considered to be unclean and disgusting by Jews and many cultures of the Ancient Near East. Therefore, comparing someone to a dog is insulting. If dogs are unfamiliar to your culture and you have a different animal that is considered unclean and disgusting or whose name is used as an insult, you could use the name of this animal instead.\n 26:11 ioau rc://*/ta/man/translate/figs-explicit שָׁ֣ב עַל־קֵא֑⁠וֹ 1 Here, Solomon implies that the **dog** **returns to its vomit** in order to eat it. If it would be helpful in your language, you could state this explicitly. Alternate translation: “that returns to eat its vomit” 26:11 fjtm rc://*/ta/man/translate/figs-abstractnouns בְ⁠אִוַּלְתּֽ⁠וֹ 1 See how you translated the abstract noun **folly** in [5:23](../05/23.md). -26:12 cxr5 rc://*/ta/man/translate/figs-rquestion רָאִ֗יתָ אִ֭ישׁ חָכָ֣ם בְּ⁠עֵינָ֑י⁠ו 1 Solomon is using the question form to cause his readers to think about what he is saying. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “Consider a man wise in his eyes” +26:12 cxr5 rc://*/ta/man/translate/figs-rquestion רָאִ֗יתָ אִ֭ישׁ חָכָ֣ם בְּ⁠עֵינָ֑י⁠ו 1 Although the Hebrew text is not worded like a question, many translations make this clause into a rhetorical question. If it would be helpful in your language, you could translate this as a question. See how you translated the similar use of **You see** in [22:29](../22/29.md). Alternate translation: “Have you seen a man wise in his eyes?” 26:12 h6la rc://*/ta/man/translate/figs-genericnoun אִ֭ישׁ חָכָ֣ם בְּ⁠עֵינָ֑י⁠ו & לִ⁠כְסִ֣יל מִמֶּֽ⁠נּוּ 1 Here, **a man**, **his**, **a stupid one**, and **him** refer to types of people in general, not specific people. If it would be helpful in your language, you could use more natural expressions. See how you translated **a stupid one** in [10:18](../10/18.md). Alternate translation: “any person wise in that person’s eyes … for any stupid person than that person” 26:12 zcjq rc://*/ta/man/translate/figs-explicit חָכָ֣ם בְּ⁠עֵינָ֑י⁠ו 1 Here, Solomon implies that this **man** is not actually **wise**. If it would be helpful in your language, you could state this explicitly. Alternate translation: “wise in his eyes who is not really wise” 26:12 tobk rc://*/ta/man/translate/figs-metaphor בְּ⁠עֵינָ֑י⁠ו 1 See how you translated the same use of **eyes** in [3:7](../03/07.md). @@ -3612,41 +3613,132 @@ front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduct 28:27 x8x1 rc://*/ta/man/translate/figs-metonymy וּ⁠מַעְלִ֥ים עֵ֝ינָ֗י⁠ו 1 Here, **hides his eyes** refers to ignoring the needs of poor people as if one closes his **eyes** to avoid seeing them. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “but one who refuses to notice” 28:28 ku38 rc://*/ta/man/translate/figs-metaphor בְּ⁠ק֣וּם רְ֭שָׁעִים 1 See how you translated the same use of **arise** in [28:12](../28/12.md). 28:28 rpik rc://*/ta/man/translate/figs-genericnoun יִסָּתֵ֣ר אָדָ֑ם 1 Here, **a man** and **himself** refer to people in general, not a specific **man**. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “any person will hide” -29:intro pkl4 0 # Proverbs 29 General Notes\n\n## Structure and formatting\n\nChapter 29 concludes the second section of the book (Chapter 25–29) which was written by Solomon.\n\n## Special concepts in this chapter\n\n### Themes\n\nThere are individual proverbs that run along common themes, often including contrasting elements: wise/foolish, money, lazy/diligent, truth telling, wicked/righteous, sluggard, pride/humility, integrity/crookedness. (See: [[rc://*/tw/dict/bible/kt/wise]], [[rc://*/tw/dict/bible/kt/foolish]] and [[rc://*/tw/dict/bible/kt/evil]] and [[rc://*/tw/dict/bible/kt/righteous]]) -29:1 rl7a rc://*/ta/man/translate/figs-metaphor who stiffens his neck 0 A person becoming stubborn is spoken of as if he stiffens his neck. Alternate translation: “who becomes stubborn” or “who refuses to listen” -29:1 nb5z rc://*/ta/man/translate/figs-activepassive will be broken in a moment 0 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “God will suddenly break him” -29:1 y5ft rc://*/ta/man/translate/figs-metaphor beyond healing 0 “and no one will be able to heal him.” Sickness is a metaphor for any kind of bad situation. Alternate translation: “and no one will be able to help him” -29:2 w7r2 rc://*/ta/man/translate/figs-metonymy the people sigh 0 The people let out long, loud breaths that show that they are weary and sad. Alternate translation: “the people will be weary and sad” -29:4 v6du rc://*/ta/man/translate/figs-abstractnouns by justice 0 If your language does not use an abstract noun for the idea behind the word **justice**, you could express the same idea with a noun phrase. Alternate translation: “by doing what is just” or “by making just laws” -29:5 x5x6 flatters his neighbor 0 knowingly tells his neighbor things that are not true so that the neighbor will do what the speaker wants him to do -29:5 udx2 rc://*/ta/man/translate/figs-metaphor spreading a net for his feet 0 The writer compares the flattery of a person to setting that person up to being caught in a trap. Alternate translation: “setting a trap to catch that person” -29:8 g91s rc://*/ta/man/translate/figs-metonymy set a city on fire 0 Here the word “city” represents the people who live in the city. Mockers causing the people to experience turmoil and possibly to become violent is spoken of as if they set the city on fire. Alternate translation: “create turmoil for the people of a city” (See also: [[rc://*/ta/man/translate/figs-metaphor]]) -29:8 vcu6 rc://*/ta/man/translate/figs-idiom turn away wrath 0 This idiom means to cause angry people no longer to be angry. Alternate translation: “calm the wrath of angry people” -29:9 el5g has an argument with 0 Another possible meaning is “goes to court against.” -29:9 tzx7 he rages and laughs 0 The fool becomes very angry and tries to keep the wise person from speaking or the court judge from judging. -29:9 kn5t rages 0 This means to be loud and excited and to move with powerful movements like a strong storm. This is a negative word. -29:9 qmv5 there will be no rest 0 Alternate translation: “they will not be able to settle the problem” -29:10 jbu4 rc://*/ta/man/translate/figs-idiom seek the life of 0 This idiom means to “want to kill.” -29:12 b9es rc://*/ta/man/translate/figs-metaphor all his officials will be wicked 0 The actions of the ruler are spoken of by stating the result they will cause. Alternate translation: “it is as if he is teaching his officials to be wicked” -29:13 f56w oppressor 0 a person who treats people harshly and makes their lives very difficult -29:13 psq6 rc://*/ta/man/translate/figs-idiom Yahweh gives light to the eyes of them both 0 This idiom means “Yahweh makes both of them alive.” -29:14 x486 rc://*/ta/man/translate/figs-metonymy his throne 0 The throne is a metonym for the kingdom he rules from his throne. Alternate translation: “his kingdom” -29:15 ybi8 rc://*/ta/man/translate/figs-personification The rod and reproof give wisdom 0 The writer speaks as if a rod and reproof were people who could give wisdom as a physical gift. Alternate translation: “If a parent uses the rod on his child and reproves him, the child will become wise” or “If parents discipline their child and tell him when he has done wrong, the child will learn to live wisely” -29:15 p19z rc://*/ta/man/translate/figs-metonymy The rod 0 Parents in Israel used wooden rods as instruments to discipline children by striking them. Alternate translation: “discipline” -29:16 th5t rc://*/ta/man/translate/figs-abstractnouns transgression increases 0 If your language does not use an abstract noun for the idea behind the word **transgression**, you could express the same idea with a verbal form. Alternate translation: “more people will transgress and their sins will become worse” -29:16 ha78 rc://*/ta/man/translate/figs-abstractnouns the downfall of those wicked people 0 If your language does not use an abstract noun for the idea behind the word **downfall**, you could express the same idea with a verbal form such as “fall,” which is a metaphor for losing the power to rule. Alternate translation: “those wicked people fall” or “those wicked people lose their power to rule” (See also: [[rc://*/ta/man/translate/figs-metaphor]]) -29:18 s41b rc://*/ta/man/translate/figs-activepassive the one who keeps the law is blessed 0 This can be translated in active form. Alternate translation: “God will bless the one who keeps the law” -29:19 kl1y rc://*/ta/man/translate/figs-activepassive A slave will not be corrected by words 0 This can be translated in active form.”You will not be able to correct a slave simply by talking to him” -29:20 qfr9 rc://*/ta/man/translate/figs-rquestion See a man who is hasty in his words? 0 The writer is using a question to get the reader’s attention. Alternate translation: “You should notice what happens to a man who is hasty in his words.” -29:21 k1j6 who pampers his slave 0 Alternate translation: “who allows his slave to avoid work and who treats his slave better than he treats other slaves” -29:21 qas4 at the end of it 0 Alternate translation: “at the end of the slave’s youth” or “when the slave is grown” -29:22 s7ha rc://*/ta/man/translate/figs-metaphor stirs up strife 0 Causing people to argue more is spoken of as if it were stirring up or awakening arguments. If your language does not use an abstract noun for the idea behind the word **strife**, you could express the same idea with a verbal form such as “argue.” See how you translated similar words in [15:18](../15/18.md). Alternate translation: “causes people to argue more” or “causes people to argue and fight” -29:22 ad7m rc://*/ta/man/translate/figs-idiom a master of rage 0 This idiom means “a person who becomes angry easily.” -29:24 jpz1 hates his own life 0 Alternate translation: “becomes his own enemy” -29:25 t7d5 rc://*/ta/man/translate/figs-metaphor The fear of man makes a snare 0 Being afraid of what other people might do is spoken of as stepping into a trap. Alternate translation: “Anyone who is afraid of what other people might do to him is like a person who has become snared in a trap” -29:25 k5l2 a snare 0 a trap that catches animals with ropes -29:25 t3gk rc://*/ta/man/translate/figs-activepassive the one who trusts in Yahweh will be protected 0 This can be translated in active form. Alternate translation: “Yahweh will protect the one who trusts in him” -29:26 w96b rc://*/ta/man/translate/figs-abstractnouns from Yahweh is justice for a person 0 It is Yahweh, not human rulers, who will see that people treat a person justly. If your language does not use an abstract noun for the idea behind the word **justice**, you could express the same idea with a verbal form such as “just.” Alternate translation: “it is Yahweh who is truly just towards a person” +29:intro pkl4 0 # Proverbs 29 General Notes\n\n## Structure and formatting\n\n6. Hezekiah’s proverbs from Solomon (25:1–29:27)\n * Warnings and admonitions (25:1–27:27)\n * Contrastive wise sayings (28:1–29:27)\n\nChapter 29 finishes the second part of this section of the book that contains proverbs written by Solomon that were copied by scribes during the reign of Hezekiah. This part in [28:1](../28/01.md)–[29:27](../29/27.md) mostly contains general proverbs that use contrastive parallelism. +29:1 vinf rc://*/ta/man/translate/figs-genericnoun אִ֣ישׁ תּ֭וֹכָחוֹת 1 **A man of rebukes** here represents a type of person in general, not one particular **man**. If it would be helpful in your language, you could use a more natural expression. Alternate translation: “Any person of rebukes”\n +29:1 qhhd rc://*/ta/man/translate/figs-possession אִ֣ישׁ תּ֭וֹכָחוֹת 1 Here, Solomon uses the possessive form to describe **A man** who has received many **rebukes**. If it would be helpful in your language, you could use a different expression. Alternate translation: “A man who has received rebukes” +29:1 rl7a rc://*/ta/man/translate/figs-metaphor מַקְשֶׁה־עֹ֑רֶף 1 Here, Solomon speaks of a person becoming stubborn as if that person **stiffens** his **neck**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “who becomes stubborn” +29:1 nb5z rc://*/ta/man/translate/figs-activepassive פֶּ֥תַע יִ֝שָּׁבֵ֗ר וְ⁠אֵ֣ין מַרְפֵּֽא 1 See how you translated the same clause in [6:15](../06/15.md). +29:2 jt34 rc://*/ta/man/translate/figs-metaphor בִּ⁠רְב֣וֹת צַ֭דִּיקִים 1 Here, **increase** could refer to: (1) the amount of **righteous ones** increasing. Alternate translation: “When righteous ones increase in number” or “When righteous ones multiply greatly” (2) the **righteous ones** increasing their power or authority. Alternate translation: “When righteous ones increase in power” or “When righteous ones become more powerful” +29:2 w7r2 rc://*/ta/man/translate/grammar-collectivenouns הָ⁠עָ֑ם & עָֽם 1 In this verse, the word **people** is singular in form, but it refers to multiple **people** as a group. See how you translated the same use of **people** in [11:14](../11/14.md). +29:2 q5gp rc://*/ta/man/translate/figs-genericnoun רָ֝שָׁ֗ע 1 See how you translated **a wicked one** in [9:7](../09/07.md). +29:2 s76g rc://*/ta/man/translate/figs-explicit יֵאָ֥נַֽח 1 Here, **groans** refers to the sound **people** make to express that they are miserable, which is the opposite of **rejoice** in the previous clause. If it would be helpful in your language, you could state this explicitly. Alternate translation: “groans in misery” +29:3 akr8 rc://*/ta/man/translate/figs-genericnoun אִֽישׁ & אָבִ֑י⁠ו וְ⁠רֹעֶ֥ה 1 **A man**, **his**, and **one who associates** refer to types of people in general, not specific people. If it would be helpful in your language, you could use different expressions. Alternate translation: “Any person … that person’s father, but any person who associates with” +29:3 tqol rc://*/ta/man/translate/figs-abstractnouns חָ֭כְמָה 1 See how you translated the abstract noun **wisdom** in [1:2](../01/02.md). +29:3 kbyg rc://*/ta/man/translate/figs-euphemism וְ⁠רֹעֶ֥ה 1 Solomon is referring to a person having sex with **prostitutes** in a polite way by using the phrase **associates with**. If it would be helpful in your language, you could use a polite way of referring to this in your language, or you could state this plainly. Alternate translation: “but one who sleeps with” or “but one who has sexual relations with” +29:3 q2j6 rc://*/ta/man/translate/figs-explicit יְאַבֶּד־הֽוֹן 1 Here, **destroys wealth** implies that this person has wasted all his money. If it would be helpful in your language, you could state this explicitly. Alternate translation: “squanders his wealth” +29:4 nanx rc://*/ta/man/translate/figs-genericnoun מֶ֗לֶךְ & וְ⁠אִ֖ישׁ תְּרוּמ֣וֹת 1 **A king** and **a man of contributions** refer to a types of people in general, not specific people. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “Any king is one who scatters … but any man of contributions”\n +29:4 v6du rc://*/ta/man/translate/figs-abstractnouns בְּ֭⁠מִשְׁפָּט 1 See how you translated the abstract noun **justice** in [1:3](../01/03.md). +29:4 vug3 rc://*/ta/man/translate/figs-metonymy אָ֑רֶץ & יֶֽהֶרְסֶֽ⁠נָּה 1 Here, **land** and **it** refer to the people who live in a **land**. See how you translated the same use of these words in [28:2](../28/02.md).\n +29:4 vin5 rc://*/ta/man/translate/figs-metaphor יַעֲמִ֣יד אָ֑רֶץ 1 Here, Solomon refers to the people of **the land** being successful as if they would continue **to stand**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “causes the land to be successful”\n +29:4 ap9a rc://*/ta/man/translate/figs-possession וְ⁠אִ֖ישׁ תְּרוּמ֣וֹת 1 This could refer to: (1) someone who demands bribes. Alternate translation: “but a man who demands bribes” (2) a ruler who demands excessive taxes from the people he rules over. Alternate translation: “but a man who demands tribute” or “but a man who extorts his land” +29:4 uur9 rc://*/ta/man/translate/figs-explicit וְ⁠אִ֖ישׁ 1 The parallelism between the two clauses in this verse indicates that the phrase **a man** here refers to a **king** or leader in general. If it would be helpful in your language, you could state this explicitly. Alternate translation: “but a ruler of” +29:4 v712 rc://*/ta/man/translate/figs-metaphor יֶֽהֶרְסֶֽ⁠נָּה 1 Here, Solomon refers to the people of **the land** failing as if someone **tears** them **down**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “causes the land to fail” +29:5 vgfb rc://*/ta/man/translate/figs-genericnoun גֶּ֭בֶר & רֵעֵ֑⁠הוּ & פְּעָמָֽי⁠ו 1 **A man** and **his** refer to types of people in general, not specific people. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “Any person … that person’s neighbor … that person’s feet” +29:5 x5x6 rc://*/ta/man/translate/figs-metaphor מַחֲלִ֣יק עַל־רֵעֵ֑⁠הוּ 1 Here, Solomon speaks of someone speaking flatteringly as if that person were making what he says **smooth**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “who flatters his neighbor”\n +29:5 udx2 rc://*/ta/man/translate/figs-metaphor רֶ֝֗שֶׁת פּוֹרֵ֥שׂ עַל־פְּעָמָֽי⁠ו 1 Here Solomon refers to deceiving a person as if someone were spreading **out a net** in order to trap that person by the **feet**. If it would be helpful in your language, you could express the meaning plainly or use a simile. Alternate translation: “deceives that person” or “is like someone who spreads out a net to catch his neighbor” +29:5 odv5 rc://*/ta/man/translate/figs-synecdoche פְּעָמָֽי⁠ו 1 Here, **feet** refers to the whole person. See how you translated the same use of **feet** in [7:11](../07/11.md). +29:6 lg1h rc://*/ta/man/translate/figs-abstractnouns בְּ⁠פֶ֤שַֽׁע 1 See how you translated the abstract noun **transgression** in [10:19](../10/19.md). +29:6 hg0h rc://*/ta/man/translate/figs-genericnoun אִ֣ישׁ רָ֣ע & וְ֝⁠צַדִּ֗יק 1 Here, **an evil man** and **a righteous one** represent types of people in general, not specific people. If it would be helpful in your language, you could use more natural expressions. See how you translated **a righteous one** in [9:9](../09/09.md). Alternate translation: “any evil person … but any righteous person” +29:6 pqir rc://*/ta/man/translate/figs-metaphor מוֹקֵ֑שׁ 1 Here, Solomon speaks of a person causing his life to be in danger as if he were an animal that gets caught in **a snare**. If it would be helpful in your language, you could express the meaning plainly. See how you translated **snare** in [22:25](../22/25.md). Alternate translation: “he endangers his life” or “there is danger” +29:7 hy5u rc://*/ta/man/translate/figs-genericnoun צַ֭דִּיק & רָ֝שָׁ֗ע 1 See how you translated **A righteous one** in [9:9](../09/09.md) and **a wicked one** in [9:7](../09/07.md). +29:7 iq6k rc://*/ta/man/translate/figs-explicit יֹדֵ֣עַ & דָּֽעַת 1 In this verse, **knows** and **knowledge** refer to having concern for **the legal claim of lowly ones**. If it would be helpful in your language, you could state this explicitly. Alternate translation: “are concerned about … concern” +29:7 wf9i rc://*/ta/man/translate/figs-explicit דִּ֣ין 1 Here, **legal claim** refers to the legal rights of **lowly ones**. If it would be helpful in your language, you could state this explicitly. Alternate translation: “justice for” +29:7 dm8f rc://*/ta/man/translate/figs-metaphor דַּלִּ֑ים 1 See how you translated the same use of **lowly** in [10:15](../10/15.md). +29:7 p25u rc://*/ta/man/translate/grammar-connect-logic-contrast רָ֝שָׁ֗ע 1 This clause is a strong contrast with the previous clause. In your translation, indicate this strong contrast in a way that is natural in your language. Alternate translation: “by contrast, a wicked one”\n +29:8 vcyo rc://*/ta/man/translate/figs-possession אַנְשֵׁ֣י לָ֭צוֹן 1 Here, Solomon is using the possessive form to describe **Men** who are characterized by **mockery**. If your language would not use the possessive form for this, you could use a different expression. Alternate translation: “Men who are mockers” +29:8 t3gq rc://*/ta/man/translate/figs-metaphor יָפִ֣יחוּ 1 Here, Solomon refers to people causing the people in **a city** to become angry and violent as if they were setting the **city** on fire. If it would be helpful in your language, you could express the meaning plainly or use a simile. Alternate translation: “enrage” or “are like those who ignite” +29:8 g91s rc://*/ta/man/translate/figs-metonymy קִרְיָ֑ה 1 Here, **city** refers to the people who live in a **city**. See how you translated the same use of **city** in [11:10](../11/10.md). +29:8 vcu6 rc://*/ta/man/translate/figs-idiom יָשִׁ֥יבוּ אָֽף 1 Here, Solomon refers to people ceasing to feel angry as if they were turning their noses away from the person they are angry with. See how you translated the similar phrase “turns away his nose” in [24:18](../24/18.md).\n +29:9 p8q7 rc://*/ta/man/translate/figs-genericnoun אִֽישׁ־חָכָ֗ם & אֶת־אִ֣ישׁ אֱוִ֑יל וְ⁠רָגַ֥ז 1 **A wise man**, **a foolish man**, and **he** represent types of people in general, not specific people. If it would be helpful in your language, you could use more natural expressions. See how you translated **A wise man** in [16:14](../16/14.md). Alternate translation: “Any wise person … with any foolish person, but that foolish person trembles” +29:9 el5g rc://*/ta/man/translate/figs-explicit נִ֭שְׁפָּט 1 Here, **goes to judgment** refers to starting a legal dispute with someone. If it would be helpful in your language, you could state this explicitly. Alternate translation: “goes to court” or “begins a lawsuit” +29:9 tzx7 rc://*/ta/man/translate/figs-explicit וְ⁠רָגַ֥ז 1 Here, **trembles** refers to the **foolish** person gesturing violently because he were angry. If it would be helpful in your language, you could state this explicitly. Alternate translation: “but he gestures violently” +29:9 txlw rc://*/ta/man/translate/figs-explicit וְ֝⁠שָׂחַ֗ק 1 Here, **laughs** refers to laughing in a mocking manner, not joyful laughter. If it would be helpful in your language, you could state this explicitly. Alternate translation: “and laughs mockingly” +29:9 qmv5 rc://*/ta/man/translate/figs-explicit וְ⁠אֵ֣ין נָֽחַת 1 This could mean: (1) there will be no resolution to the **judgment**. Alternate translation: “and they will not be able to settle the problem” (2) the **foolish** person will not be quiet. Alternate translation: “and will not stop doing so” +29:10 mzfv rc://*/ta/man/translate/figs-possession אַנְשֵׁ֣י דָ֭מִים 1 Here, Solomon uses the possessive form to refer to **Men** who shed the blood of other people. If it would be helpful in your language, you could use a different expression. Alternate translation: “Men who shed the blood of others” or “Men who kill others” +29:10 lwur rc://*/ta/man/translate/figs-genericnoun תָ֑ם 1 See how you translated this phrase in [11:5](../11/05.md) and “blameless ones” in [2:21](../02/21.md). +29:10 jbu4 rc://*/ta/man/translate/figs-idiom וִֽ֝⁠ישָׁרִ֗ים יְבַקְשׁ֥וּ נַפְשֽׁ⁠וֹ 1 Here, the phrase **seek his life** could refer to: (1) **upright ones** desiring to protect the **life** of **a blameless one**. Alternate translation: “want to protect his life” (2) **Men of bloodshed** desiring to kill **upright ones**, in which case singular **his** would refer to plural **upright ones**. Alternate translation: “and they want to kill upright ones” +29:11 pob1 rc://*/ta/man/translate/figs-genericnoun כְסִ֑יל וְ֝⁠חָכָ֗ם 1 See how you translated **A stupid one** in [10:18](../10/18.md) and **a wise one** in [1:5](../01/05.md). +29:11 q36k rc://*/ta/man/translate/figs-metaphor כָּל־ר֭וּח⁠וֹ יוֹצִ֣יא 1 Here, Solomon refers to a person openly expressing **all** of his emotions as if his emotions were a **spirit** that he **brings out** of himself. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “openly expresses all his emotions” +29:11 izlu rc://*/ta/man/translate/figs-metaphor בְּ⁠אָח֥וֹר יְשַׁבְּחֶֽ⁠נָּה 1 Here, Solomon refers to a person controlling the expression of his emotions as if he **soothes** those emotions so that they go **backward** into him. The meaning of this phrase is the opposite of the meaning of **brings out all his spirit** in the previous clause. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “restrains himself from openly expressing his emotions” +29:12 aj3k rc://*/ta/man/translate/figs-genericnoun מֹ֭שֵׁל & דְּבַר־שָׁ֑קֶר & מְשָׁרְתָ֥י⁠ו 1 **A ruler**, **a word of falsehood**, and **his** refer to people and false words in general. If it would be helpful in your language, you could use different more natural expressions. Alternate translation: “Any ruler … any word of falsehood … that person’s servants” +29:12 b9es rc://*/ta/man/translate/figs-explicit מַקְשִׁ֣יב עַל 1 Here, **listens attentively** implies that this **ruler** believes what he **listens** to. If it would be helpful in your language, you could state this explicitly. Alternate translation: “who believes” +29:12 a20q rc://*/ta/man/translate/figs-possession דְּבַר־שָׁ֑קֶר 1 See how you translated this phrase in [13:5](../13/05.md). +29:13 f56w rc://*/ta/man/translate/figs-genericnoun רָ֤שׁ וְ⁠אִ֣ישׁ תְּכָכִ֣ים 1 **One who is poor** and **a man of oppression** refer to types of people in general, not specific people. If it would be helpful in your language, you could use different more natural expressions. Alternate translation: “Any person who is poor and any man of oppression” +29:13 kzm9 rc://*/ta/man/translate/figs-possession וְ⁠אִ֣ישׁ תְּכָכִ֣ים 1 Here, Solomon is using the possessive form to describe a **man** who is characterized by oppressing other people. If your language would not use the possessive form for this, you could use a different expression. Alternate translation: “a man who oppresses others” +29:13 ymnj rc://*/ta/man/translate/figs-metaphor נִפְגָּ֑שׁוּ 1 See how you translated the same use of **meet together** in [22:2](../22/02.md). +29:13 psq6 rc://*/ta/man/translate/figs-idiom מֵ֤אִיר־עֵינֵ֖י שְׁנֵי⁠הֶ֣ם 1 Here, **enlightens the eyes** is an idiom that means “enables someone to live” or “makes someone alive” If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “the one who enables both of them to live” +29:14 sx9w rc://*/ta/man/translate/figs-genericnoun מֶ֤לֶךְ & כִּ֝סְא֗⁠וֹ 1 **A king** and **his** refer to kings in general, not a specific **king**. If it would be helpful in your language, you could use more natural expressions. See how you translated **A king** in [29:4](../29/04.md). Alternate translation: “Any king … that king’s throne” +29:14 fu0h rc://*/ta/man/translate/figs-metaphor דַּלִּ֑ים 1 See how you translated the same use of **lowly** in [10:15](../10/15.md). +29:14 ywpt rc://*/ta/man/translate/figs-abstractnouns בֶּֽ⁠אֱמֶ֣ת 1 See how you translated the abstract noun **truth** in [8:7](../08/07.md). +29:14 x486 rc://*/ta/man/translate/figs-metonymy כִּ֝סְא֗⁠וֹ & יִכּֽוֹן 1 See how you translated this phrase in [25:5](../25/05.md). +29:14 vakd rc://*/ta/man/translate/figs-hyperbole לָ⁠עַ֥ד 1 Solomon says **to perpetuity** here as an overstatement for emphasis. If it would be helpful in your language, you could use a different way to express the emphasis. Alternate translation: “for a very long time” +29:15 zlkv rc://*/ta/man/translate/figs-ellipsis שֵׁ֣בֶט וְ֭⁠תוֹכַחַת יִתֵּ֣ן חָכְמָ֑ה 1 Solomon is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from the next clause if it would be clearer in your language. Alternate translation: “A rod and rebuke give a boy wisdom” +29:15 ybi8 rc://*/ta/man/translate/figs-personification שֵׁ֣בֶט וְ֭⁠תוֹכַחַת יִתֵּ֣ן חָכְמָ֑ה 1 Here, Solomon speaks of people using a **rod and rebuke** to make someone wiser as if a **rod and rebuke** were people who could **give** something. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “Using a rod and rebuke can give a boy wisdom” +29:15 p19z rc://*/ta/man/translate/figs-metonymy שֵׁ֣בֶט 1 See how you translated the same use of **rod** in [10:13](../10/13.md) and [13:24](../13/24.md). +29:15 krbs rc://*/ta/man/translate/figs-abstractnouns וְ֭⁠תוֹכַחַת & חָכְמָ֑ה & מֵבִ֥ישׁ 1 See how you translated the abstract nouns **rebuke** in [1:25](../01/25.md), **wisdom** in [1:2](../01/02.md), and **shame** in [6:33](../06/33.md). +29:15 r3t3 rc://*/ta/man/translate/figs-genericnoun וְ⁠נַ֥עַר & אִמּֽ⁠וֹ 1 Here, **a boy** and **his** refer to children in general, not a specific **boy**. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “but any child … that child’s mother”\n +29:15 gk9d rc://*/ta/man/translate/figs-idiom מְ֝שֻׁלָּ֗ח 1 Here, **sent away** is an idiom that refers to letting someone do whatever that person wants to do. If it would be helpful, you could use an equivalent idiom from your language or state the meaning plainly. Alternate translation: “who is left to himself” or “who is allowed to do whatever he wants to do” +29:15 qpkm rc://*/ta/man/translate/figs-activepassive מְ֝שֻׁלָּ֗ח 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “whom his parents sent away” or “whom his parents do not discipline” +29:16 aom5 rc://*/ta/man/translate/figs-metaphor בִּ⁠רְב֣וֹת רְ֭שָׁעִים 1 Here, **increase** could refer to: (1) the amount of **wicked ones** increasing. Alternate translation: “When wicked ones increase in number” or “When wicked ones multiply greatly” (2) the **wicked ones** increasing their power or authority. Alternate translation: “When wicked ones increase in power” +29:16 th5t rc://*/ta/man/translate/figs-abstractnouns פָּ֑שַׁע 1 See how you translated the abstract noun **transgression** in [10:19](../10/19.md). +29:16 a429 rc://*/ta/man/translate/figs-abstractnouns בְּֽ⁠מַפַּלְתָּ֥⁠ם 1 If your language does not use an abstract noun for the idea of **downfall**, you could express the same idea in another way. Alternate translation: “them falling down” +29:16 ha78 rc://*/ta/man/translate/figs-metaphor בְּֽ⁠מַפַּלְתָּ֥⁠ם 1 Here, **downfall** could refer to: (1) the destruction of **wicked ones**, in which case **downfall** would have a meaning similar to “fall” in [11:5](../11/05.md). Alternate translation: “their destruction” (2) the **wicked ones** losing their power or authority. Alternate translation: “their loss of power” +29:17 kz21 rc://*/ta/man/translate/figs-metaphor בִּ֭נְ⁠ךָ 1 Although the term **son** is masculine, the writer is using this word here in a generic sense that includes both men and women. See how you translated the same use of **son** in [10:1](../10/01.md).\n +29:17 xzqd rc://*/ta/man/translate/grammar-connect-logic-result וִֽ⁠ינִיחֶ֑⁠ךָ 1 Here, **and** introduces the result of disciplining one’s **son**. Use the most natural way in your language to indicate result. You may need to start a new sentence. Alternate translation: “As a result, he will cause you to rest”\n +29:17 evuu rc://*/ta/man/translate/figs-metaphor וְ⁠יִתֵּ֖ן מַעֲדַנִּ֣ים לְ⁠נַפְשֶֽׁ⁠ךָ 1 Here, Solomon speaks of a **son** causing his parents to feel delighted as if **delights** were objects that he can **give** to them. If it would be helpful in your language, you could express the meaning plainly. Alternate translate: “and he will delight your being” +29:17 a7i2 rc://*/ta/man/translate/figs-synecdoche לְ⁠נַפְשֶֽׁ⁠ךָ 1 See how you translated the same use of **soul** in [2:10](../02/10.md). +29:18 m7wo rc://*/ta/man/translate/figs-explicit חָ֭זוֹן 1 Here, **vision** refers specifically to information that Yahweh reveals to prophets so that they can tell it to **the people**. It is also called prophecy or divine revelation. If it would be helpful in your language, you could state this explicitly. Alternate translation: “prophecy” or “revelation” +29:18 xl3b rc://*/ta/man/translate/grammar-collectivenouns עָ֑ם 1 See how you translated the same use of **people** in [11:14](../11/14.md). +29:18 nr4f rc://*/ta/man/translate/figs-metaphor יִפָּ֣רַֽע 1 Here Solomon refers to **people** acting disorderly or uncontrollably as if they were **let loose** from being restrained. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “act disorderly” or “are out of control” +29:18 b1ti rc://*/ta/man/translate/figs-genericnoun וְ⁠שֹׁמֵ֖ר תּוֹרָ֣ה אַשְׁרֵֽ⁠הוּ 1 Here, **one who keeps** and **he** refer to a type of person in general, not a specific person. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “but any person who keeps the law, happy is that person” +29:18 vz5b rc://*/ta/man/translate/figs-metaphor וְ⁠שֹׁמֵ֖ר תּוֹרָ֣ה 1 See how you translated the similar phrase “keep the law” in [28:4](../28/04.md). +29:19 x0g9 rc://*/ta/man/translate/figs-genericnoun עָ֑בֶד & יָ֝בִ֗ין 1 **A servant** and **he** refer to servants in general, not a specific **servant**. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “Any servant … that person understands” +29:19 kl1y rc://*/ta/man/translate/figs-activepassive לֹא־יִוָּ֣סֶר עָ֑בֶד 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “No one will instruct a servant” +29:19 egtn rc://*/ta/man/translate/figs-metonymy בִּ֭⁠דְבָרִים 1 See how you translated the similar use of **words** in [1:23](../01/23.md). +29:19 q0dg rc://*/ta/man/translate/figs-abstractnouns מַעֲנֶֽה 1 See how you translated the abstract noun **answer** in [15:1](../15/01.md). +29:20 qfr9 rc://*/ta/man/translate/figs-rquestion חָזִ֗יתָ אִ֭ישׁ אָ֣ץ בִּ⁠דְבָרָ֑י⁠ו 1 Although the Hebrew text is not worded like a question, many translations make this clause into a rhetorical question. If it would be helpful in your language, you could translate this as a question. See how you translated the similar use of **You see** in [22:29](../22/29.md). Alternate translation: “Have you seen a man hurrying in his words?” +29:20 wdmc rc://*/ta/man/translate/figs-gendernotations אִ֭ישׁ אָ֣ץ בִּ⁠דְבָרָ֑י⁠ו 1 See how you translated **a man** and **his** in [6:27](../06/27.md). +29:20 dauq rc://*/ta/man/translate/figs-idiom אָ֣ץ בִּ⁠דְבָרָ֑י⁠ו 1 Here, **hurrying in his words** is an idiom that means “speaking before thinking about what to say.” If this phrase does not have that meaning in your language, you could use an idiom from your language that does have that meaning or state the meaning plainly. Alternate translation: “talking off the cuff” or “who speaks without thinking” +29:20 vfxj rc://*/ta/man/translate/figs-abstractnouns תִּקְוָ֖ה לִ⁠כְסִ֣יל מִמֶּֽ⁠נּוּ 1 See how you translated this sentence in [26:12](../26/12.md). +29:21 c3df rc://*/ta/man/translate/figs-genericnoun מְפַנֵּ֣ק & עַבְדּ֑⁠וֹ 1 Here, **one** and **his** refer to a type of person in general, not a specific person. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “If any person pampers that person’s own servant” +29:21 k1j6 rc://*/ta/man/translate/figs-explicit מִ⁠נֹּ֣עַר 1 Here, Solomon implies that **youth** refers to the **youth** of the **servant**. If it would be helpful in your language, you could state this explicitly. Alternate translation: “for that servant’s youth” +29:21 nrvp rc://*/ta/man/translate/figs-abstractnouns מִ⁠נֹּ֣עַר 1 See how you translated the abstract noun **youth** in [2:17](../02/17.md). +29:21 qas4 rc://*/ta/man/translate/figs-explicit וְ֝⁠אַחֲרִית֗⁠וֹ 1 Here, **end** refers to the result. If it would be helpful in your language, you could state this explicitly. See how you translated the same use of **end** in [14:12](../14/12.md).\n +29:21 c32f rc://*/ta/man/translate/figs-abstractnouns מָנֽוֹן 1 If your language does not use an abstract noun for the idea of **insolence**, you could express the same idea in another way. Alternate translation: “acting insolently” +29:22 jpk2 rc://*/ta/man/translate/figs-ellipsis אִֽישׁ־אַ֭ף יְגָרֶ֣ה מָד֑וֹן וּ⁠בַ֖עַל חֵמָ֣ה רַב־פָּֽשַׁע 1 Solomon is leaving out some words in the second clause that in many languages a clause would need in order to be complete. You could supply these words from the first clause if it would be clearer in your language. Alternate translation: “A man of nose stirs up strife, and an owner of heat stirs up much transgression”\n +29:22 ju1m rc://*/ta/man/translate/figs-parallelism אִֽישׁ־אַ֭ף יְגָרֶ֣ה מָד֑וֹן וּ⁠בַ֖עַל חֵמָ֣ה רַב־פָּֽשַׁע 1 These two clauses mean basically the same thing. The second clause emphasizes the meaning of the first clause by repeating the same idea with different words. If it would be helpful to your readers, you could connect the phrases with a word other than **and** that indicates that the second phrase is repeating the first one, not saying something additional. Alternate translation: “A man of nose stirs up strife, yes, an owner of heat stirs up much transgression”\n +29:22 oeh6 rc://*/ta/man/translate/figs-genericnoun אִֽישׁ־אַ֭ף & וּ⁠בַ֖עַל חֵמָ֣ה 1 **A man of nose** and **an owner of heat** refer to a type of person in general, not a specific person. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “Any person of nose … and any owner of heat” +29:22 mhqx rc://*/ta/man/translate/figs-idiom אִֽישׁ־אַ֭ף & וּ⁠בַ֖עַל חֵמָ֣ה 1 See how you translated the same use of **nose** and **heat** in [22:24](../22/24.md). +29:22 s7ha rc://*/ta/man/translate/figs-metaphor יְגָרֶ֣ה מָד֑וֹן 1 See how you translated the same phrase in [15:18](../15/18.md). +29:22 ad7m rc://*/ta/man/translate/figs-abstractnouns פָּֽשַׁע 1 See how you translated the abstract noun **transgression** in [10:19](../10/19.md). +29:23 y4uu rc://*/ta/man/translate/figs-abstractnouns גַּאֲוַ֣ת 1 See how you translated the abstract noun **pride** in [8:13](../08/13.md). +29:23 apfd rc://*/ta/man/translate/figs-genericnoun אָ֭דָם תַּשְׁפִּילֶ֑⁠נּוּ וּ⁠שְׁפַל־ר֝֗וּחַ 1 Here, **a man**, **him**, and **one** refer to types of people in general, not specific people. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “any person will make that person low, but any person lowly of spirit” +29:23 aa1l rc://*/ta/man/translate/figs-metaphor תַּשְׁפִּילֶ֑⁠נּוּ 1 Here, **low** refers to being humiliated or ashamed. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “will make him ashamed” +29:23 mm1l rc://*/ta/man/translate/figs-metaphor וּ⁠שְׁפַל־ר֝֗וּחַ 1 Here, **lowly** refers to being humble. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “but one humble of spirit” +29:23 n3zr rc://*/ta/man/translate/figs-metaphor ר֝֗וּחַ 1 Here, **spirit** refers to a person’s attitude. See how you translated the same use of **spirit** in [18:14](../18/14.md). +29:23 vb8v rc://*/ta/man/translate/figs-metaphor יִתְמֹ֥ךְ כָּבֽוֹד 1 See how you translated this phrase in [11:16](../11/16.md). +29:24 f5xg rc://*/ta/man/translate/figs-genericnoun חוֹלֵ֣ק עִם־גַּ֭נָּב שׂוֹנֵ֣א נַפְשׁ֑⁠וֹ אָלָ֥ה יִ֝שְׁמַ֗ע 1 **One who shares**, **a thief**, **his**, and **he** refer to types of people in general, not specific people. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “Any person who shares with any thief hates that person’s own life; that person will hear an oath” +29:24 e77b rc://*/ta/man/translate/figs-explicit חוֹלֵ֣ק עִם־גַּ֭נָּב 1 Here, **shares** implies that this person helps **a thief** and that **thief** gives him part of what he has stolen. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “One who helps a thief and shares in his spoil” or “An accomplice of a thief” +29:24 jpz1 rc://*/ta/man/translate/figs-metaphor שׂוֹנֵ֣א 1 Here, Solomon refers to a person doing what is harmful to himself as if he hated himself. If it would be helpful in your language, you could express the meaning plainly or use a simile. Alternate translation: “harms” or “acts as if he hates” +29:24 em94 rc://*/ta/man/translate/figs-metonymy נַפְשׁ֑⁠וֹ 1 Here, **life** refers to the person himself. See how you translated the same use of **life** in [8:36](../08/36.md).\n +29:24 qxcl rc://*/ta/man/translate/figs-explicit אָלָ֥ה יִ֝שְׁמַ֗ע 1 Here, **oath** refers to the curse that would be spoken against someone who did not speak the truth or reveal important information in a criminal case, as described in [Leviticus 5:1–6](../lev/05/01.md). The witness who hears this **oath** knows that Yahweh will punish him if he does not speak the truth. If it would be helpful in your language, you could state this explicitly. Alternate translation: “he will hear the curse spoken against those who keep silent about the crime” or “he will hear and know that he will be cursed if he does not say anything” +29:24 vyf0 rc://*/ta/man/translate/figs-explicit וְ⁠לֹ֣א יַגִּֽיד 1 Here, Solomon implies that this person **will not tell** anything about the crime that he knows the **thief** has committed. If it would be helpful in your language, you could state this explicitly. Alternate translation: “but will not say what the thief did” +29:25 t7d5 rc://*/ta/man/translate/figs-abstractnouns חֶרְדַּ֣ת 1 See how you translated the abstract noun **anxiety** in [15:16](../15/16.md). +29:25 z4h0 rc://*/ta/man/translate/figs-genericnoun אָ֭דָם & וּ⁠בוֹטֵ֖חַ 1 Here, **a man** and **one who trusts** refer to types of people in general, not specific people. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “any person … but any person who trusts” +29:25 k5l2 rc://*/ta/man/translate/figs-personification יִתֵּ֣ן מוֹקֵ֑שׁ 1 Here, Solomon speaks of someone causing trouble for himself as if his **anxiety** were a person who **sets a snare** that traps him. If it would be helpful in your language, you could express the meaning plainly or use a simile. Alternate translation: “causes him to get into trouble” or “is like someone who sets a trap” +29:25 t3gk rc://*/ta/man/translate/figs-activepassive יְשֻׂגָּֽב 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “he will set him on high” +29:25 lxo6 rc://*/ta/man/translate/figs-metaphor יְשֻׂגָּֽב 1 See how you translated the same use of **set on high** in [18:10](../18/10.md). +29:26 gz2x rc://*/ta/man/translate/figs-explicit מְבַקְשִׁ֣ים פְּנֵי־מוֹשֵׁ֑ל 1 Here, Solomon implies that these people **seek the face of a ruler** in order to ask him to help them in some way. If it would be helpful in your language, you could state this explicitly. Alternate translation: “are those who seek the face of a ruler to ask for his help” +29:26 yi5g rc://*/ta/man/translate/figs-metaphor מְבַקְשִׁ֣ים 1 Here, Solomon speaks of people trying to meet **a ruler** as if the ruler’s **face** were an object that people **seek** to find. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “are those who try to meet”\n +29:26 g8ul rc://*/ta/man/translate/figs-synecdoche פְּנֵי 1 Here, **face** refers to being in the presence of the whole person. See how you translated the same use of **face** in [7:15](../07/15.md).\n +29:26 a948 rc://*/ta/man/translate/figs-genericnoun מוֹשֵׁ֑ל & אִֽישׁ 1 Here, **a ruler** and **a man** refer to rulers and other people in general, not a specific **ruler** or **man**. If it would be helpful in your language, you could use more natural expressions. Alternate translation: “any ruler … any person” +29:26 i4rs rc://*/ta/man/translate/figs-possession מִשְׁפַּט־אִֽישׁ 1 Here, Solomon is using the possessive form to describe **justice** that is for the benefit of **a man**. If your language would not use the possessive form for this, you could use a different expression. Alternate translation: “is justice for a man” or “is justice on behalf of a man” +29:26 w96b rc://*/ta/man/translate/figs-abstractnouns מִשְׁפַּט 1 See how you translated the abstract noun **justice** in [1:3](../01/03.md). +29:27 k35v rc://*/ta/man/translate/figs-abstractnouns תּוֹעֲבַ֣ת & וְ⁠תוֹעֲבַ֖ת 1 See how you translated the abstract noun **abomination** in [3:32](../03/32.md). +29:27 ds6y rc://*/ta/man/translate/figs-genericnoun אִ֣ישׁ עָ֑וֶל וְ⁠תוֹעֲבַ֖ת רָשָׁ֣ע יְשַׁר־דָּֽרֶךְ 1 Here, **a man of injustice**, **a wicked one**, and **one upright of way** refer to types of people in general, not specific people. If it would be helpful in your language, you could use more natural expressions. See how you translated **a wicked one** in [9:7](../09/07.md). Alternate translation: “is any person of injustice, but an abomination to any wicked person is a person upright of way” +29:27 du2b rc://*/ta/man/translate/figs-possession אִ֣ישׁ עָ֑וֶל 1 Here, Solomon is using the possessive form to describe a **man** who is characterized by **injustice**. If your language would not use the possessive form for this, you could use a different expression. Alternate translation: “is an unjust man” +29:27 u4xh rc://*/ta/man/translate/figs-possession יְשַׁר־דָּֽרֶךְ 1 Here, Solomon is using the possessive form to describe a **way** that is characterized by being **upright**. If your language would not use the possessive form for this, you could use a different expression. Alternate translation: “is one whose way is upright” +29:27 fcfv rc://*/ta/man/translate/figs-metaphor דָּֽרֶךְ 1 Here, Solomon uses **way** to refer to how people behave. See how you translated this use of **way** in [1:15](../01/15.md). 30:intro aud8 0 # Proverbs 30 General Notes\n\n## Structure and formatting\n\nChapter 30 is a chapter in Proverbs attributed to Agur, who is a person otherwise unknown.\n\n## Special concepts in this chapter\n\n### Agur\n\nHis full title is Agur, Son of Jakeh. Agur comes from a Hebrew word that means “gatherer” and so some scholars believe this is not a real name, but possibly a way of referring to Solomon as a gatherer of proverbs. However, it is still prudent to simply use this as a name.\n\n### Three things and four\n\nFrom verses 15 through 32, the author uses a specific technique to explain some things. He says there are three things and even four and lists items that exemplify a feature like “small and yet wise.” The numbering is not meant to be so literal, but as a memory device that introduces the items. (See: [[rc://*/tw/dict/bible/kt/wise]])\n\n### Themes\n\nThere are individual proverbs that run along common themes, often including contrasting elements: wise/foolish, money, lazy/diligent, truth telling, wicked/righteous, sluggard, pride/humility, integrity/crookedness. (See: [[rc://*/tw/dict/bible/kt/foolish]] and [[rc://*/tw/dict/bible/kt/evil]] and [[rc://*/tw/dict/bible/kt/righteous]]) 30:1 u8l9 rc://*/ta/man/translate/translate-names Agur … Jakeh … Ithiel … Ucal 0 These are the names of men. 30:1 ic3d the utterance 0 Alternate translation: “the message” @@ -3759,7 +3851,6 @@ front:intro spe4 0 # Introduction to Proverbs\n\n## Part 1: General Introduct 9:3 ugn5 her maids 0 14:2 c17i in his ways despises him The word “his” refers to the dishonest man and “him” refers to Yahweh. 17:3 fh66 rc://*/ta/man/translate/figs-explicit The crucible is for silver and the furnace is for gold 0 -29:6 k8iq rc://*/ta/man/translate/figs-idiom 0 When an evil person sins, it is as if he is stepping into a trap. He desires to do evil to other people, but God will use what he does to punish him. 18:2 yp8r rc://*/ta/man/translate/figs-metonymy what is in his own heart 0 24:11 kl46 rc://*/ta/man/translate/figs-abstractnouns the slaughter 0 27:4 srl1 rc://*/ta/man/translate/figs-metaphor the flood of anger 0 From 9b2d9565ab4a750d22a2a32199abe487bc9df912 Mon Sep 17 00:00:00 2001 From: Richard Mahn Date: Fri, 15 Sep 2023 23:43:18 +0000 Subject: [PATCH 115/127] Merge tracypreslar-tc-create-1 into master by tracypreslar (#3518) Co-authored-by: Richard Mahn Co-committed-by: Richard Mahn --- tn_DEU.tsv | 239 ++++++++++++++++++++++++++++------------------------- 1 file changed, 125 insertions(+), 114 deletions(-) diff --git a/tn_DEU.tsv b/tn_DEU.tsv index 0bd364cfce..6c70810c92 100644 --- a/tn_DEU.tsv +++ b/tn_DEU.tsv @@ -1,6 +1,6 @@ Reference ID Tags SupportReference Quote Occurrence Note -front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introduction\n\n### Outline of Deuteronomy\n\n- Moses’ first speech\n - Moses reminds Israel of how Yahweh guided them through the wilderness (1:1–3:29)\n - Moses appeals to Israel to obey the law of Yahweh (4:1–49)\n- Moses’ second speech\n - The Ten Commandments (5:1–10:22)\n - Rules and warnings from the Law (11:1–26:19)\n- Moses’ third speech\n - Instructions for entering Canaan (27:1–26)\n - Blessings for obeying and curses for disobeying (28:1–68)\n - The covenant renewed (29:1–30:20)\n - Last words of Moses, the Song of Moses, and his death (31:1–34:12)\n\n\n### What is the book of Deuteronomy about?\n\nIn the book of Deuteronomy, Moses repeats the laws of the covenant that God made with the people of Israel. The people of Israel were about to go into the Promised Land. Before they entered the land, Moses reminded them of what Yahweh did for them and what he expected from them. Moses warned the people about worshiping idols and no longer trusting Yahweh once they settled in the Promised Land. Yahweh promised to judge those who disobey him and to bless those who obey his law. (See: [[rc://*/tw/dict/bible/kt/covenant]])\n\n### How should the title of this book be translated?\n\nThe name “Deuteronomy” means “Second Law” or “the retelling of the Law.” Translators may decide on a title such as “A Repeat of the Law” or “Moses Explains the Law Again.” (See: [[rc://*/ta/man/translate/translate-names]])\n\n### Who wrote the book of Deuteronomy?\n\nThe writers of both the Old and New Testament present Moses as being very involved with writing the book of Deuteronomy. However, many scholars think that Joshua wrote chapter 34, which tells how Moses died.\n\n### What are the important features of the book of Deuteronomy?\n\nThe book contains a series of speeches that Moses gave to Israel before he died. He spoke these things just before the people entered the Promised Land. (See: [[rc://*/tw/dict/bible/kt/promisedland]])\n\n## Part 2: Important Religious and Cultural Concepts\n\n### Why did Yahweh command the Israelites to completely destroy the people who lived in the Promised Land?\n\nAs God prepared the Israelites to enter the Promised Land, he commanded them to completely destroy the Canaanite people who lived there. The Israelites would then not be tempted to join them and worship their false gods.\n\n## Part 3: Important Translation Issues\n\n### What is the role of God’s name in Deuteronomy?\n\nGod’s name is mentioned over 30 times in the book of Deuteronomy. The use of God’s name in this book usually represents God’s honor or fame. At other times in Deuteronomy, God’s name represents his presence. God said he would choose a place and make his name dwell there. This means God’s presence would be there. The people were to go to that place to worship him.\n\n### Can this book be translated before the rest of the Pentateuch?\n\nThe books of Genesis and Exodus help to explain what happens in Deuteronomy. For this reason, those books should be translated before the book of Deuteronomy.\n\n### Quotes in quotes\n\nSince this book consists of Moses’ speeches, many parts of this book are direct quotations. Within his speeches, Moses directly quotes what other people said. If it would be clearer in your language, you could translate or format these passages so that there are not quotations within a quotation. (See [[rc://*/ta/man/translate/figs-quotesinquotes]])\n\n### “Yahweh your God”\n\nThroughout this book, Moses refers to Yahweh as “your God” when he speaks to the Israelites. Moses is referring to the same God that he also worships. He is not distinguishing between the God of the Israelites and his own God. If it would be helpful in your language, you could clarify that this is the same God whom Moses worships. (See [[rc://*/ta/man/translate/figs-possession]])\n\n### Moses’ audience\n\nIn his speeches, Moses speaks to the Israelites who will enter into the land that Yahweh promised to give to them. Moses reminds them about events that happened to their ancestors and to them. If it would be helpful for your readers, you could state explicitly that Moses is talking about their ancestors, even when he directly addresses the living Israelites as “you.” (See [[rc://*/ta/man/translate/writing-pronouns]])\n\n\n### “You shall”\nIn this book, the form **you shall** appears often when someone gives a command. While the form itself is not a command, it can be interpreted and translated as a command. If it would be helpful in your language, you could translate these words using a command or instruction form. (See [[rc://*/ta/man/translate/figs-declarative]])\n\n\n### “Seed”\n\nThis book refers to a person’s descendants as their “seed.” Seed refers to semen that leads to a child’s conception. All instances of “seed” mean “descendants” unless otherwise specified. (See [[rc://*/ta/man/translate/figs-idiom]]) -1:intro ggp9 0 # Deuteronomy 1 General Notes\n\n## Structure and Formatting\n\nThis chapter forms a continuation with the last chapter of the book of Numbers. In this chapter is Moses’ first speech to the Israelites. \n\n- vv. 1-4: Introduction\n- vv. 5-49: Moses reminds the Israelites of what happened to their ancestors in the wilderness\n - vv. 9-18: Moses chooses judges and military leaders\n - vv. 19-46: The Israelites send out spies to survey the land \n\n## Special Concepts in this Chapter\n\n### Yahweh’s victory\nThe chapter explains that Israel’s conquering of the Promised Land will be done by Yahweh. They are not to fear the people of Canaan but, instead, be obedient to Yahweh. Yahweh is bringing about his judgment upon the people of Canaan. (See: [[rc://*/tw/dict/bible/kt/promisedland]] and [[rc://*/tw/dict/bible/kt/judge]])\n\n### Possessing the land\n\nWhile the Promised Land belongs to Israel, they do not possess the land. Possessing the land is an important theme. Possessing the land depended on Israel’s faithfulness. (See: [[rc://*/tw/dict/bible/kt/faithful]])\n\n### Yahweh's presence\n\nIn verse 42, Yahweh says, “I will not be among you.” As God, Yahweh is everywhere and cannot be limited to a single space. In verse 42, Yahweh means that because of their rebellion, he will no longer be with the Israelites in a special way.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Quotes in quotes\n\nIn this chapter, Moses gives a speech and quotes what other people said. If it would be clearer in your language, you could translate or format this passage so that there are not quotations within quotations. (See [[rc://*/ta/man/translate/figs-quotesinquotes]])\n\n### Pronouns\n\nIn this chapter the second-person pronoun “you” is plural unless otherwise noted. Moses is speaking to all of the Israelites at Horeb, so use the plural form in your translation if your language marks that distinction.\n\n### “Yahweh your God”\n\nThroughout this chapter, Moses refers to Yahweh as “your God” when he speaks to the Israelites. Moses is referring to the same God that he also worships. He is not distinguishing between the God of the Israelites and his own God. If it would be helpful in your language, you could clarify that this is the same God that Moses worships. (See [[rc://*/ta/man/translate/figs-possession]])\n\n### Time Background\n\nIn his speech, Moses reminds the Israelites about what happened to their ancestors when they were camping at Mt. Sinai. Throughout his speech, Moses repeats the phrase “at that time” to refer to new topics that occur during that time period. If it would be helpful for your readers, you could state this information explicitly. (See: [[rc://*/ta/man/translate/writing-newevents]])\n +front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introduction\n\n### Outline of Deuteronomy\n\n- Moses’ first speech\n - Moses reminds Israel of how Yahweh guided them through the wilderness (1:1–3:29)\n - Moses appeals to Israel to obey the law of Yahweh (4:1–49)\n- Moses’ second speech\n - The Ten Commandments (5:1–10:22)\n - Rules and warnings from the Law (11:1–26:19)\n- Moses’ third speech\n - Instructions for entering Canaan (27:1–26)\n - Blessings for obeying and curses for disobeying (28:1–68)\n - The covenant renewed (29:1–30:20)\n - Last words of Moses, the Song of Moses, and his death (31:1–34:12)\n\n### What is the book of Deuteronomy about?\n\nIn the book of Deuteronomy, Moses repeats the laws of the covenant that God made with the people of Israel. The people of Israel were about to go into the Promised Land. Before they entered the land, Moses reminded them of what Yahweh did for them and what he expected from them. Moses warned the people about worshiping idols and no longer trusting Yahweh once they settled in the Promised Land. Yahweh promised to judge those who disobey him and to bless those who obey his law. (See: [[rc://*/tw/dict/bible/kt/covenant]])\n\n### How should the title of this book be translated?\n\nThe name “Deuteronomy” means “Second Law” or “the retelling of the Law.” Translators may decide on a title such as “A Repeat of the Law” or “Moses Explains the Law Again.” (See: [[rc://*/ta/man/translate/translate-names]])\n\n### Who wrote the book of Deuteronomy?\n\nThe writers of both the Old and New Testament present Moses as being very involved with writing the book of Deuteronomy. However, many scholars think that Joshua wrote chapter 34, which tells how Moses died.\n\n### What are the important features of the book of Deuteronomy?\n\nThe book contains a series of speeches that Moses gave to Israel before he died. He spoke these things just before the people entered the Promised Land. (See: [[rc://*/tw/dict/bible/kt/promisedland]])\n\n## Part 2: Important Religious and Cultural Concepts\n\n### Why did Yahweh command the Israelites to completely destroy the people who lived in the Promised Land?\n\nAs God prepared the Israelites to enter the Promised Land, he commanded them to completely destroy the Canaanite people who lived there. The Israelites would then not be tempted to join them and worship their false gods.\n\n## Part 3: Important Translation Issues\n\n### What is the role of God’s name in Deuteronomy?\n\nGod’s name is mentioned over 30 times in the book of Deuteronomy. The use of God’s name in this book usually represents God’s honor or fame. At other times in Deuteronomy, God’s name represents his presence. God said he would choose a place and make his name dwell there. This means God’s presence would be there. The people were to go to that place to worship him.\n\n### Can this book be translated before the rest of the Pentateuch?\n\nThe books of Genesis and Exodus help to explain what happens in Deuteronomy. For this reason, those books should be translated before the book of Deuteronomy.\n\n### Quotes in quotes\n\nSince this book consists of Moses’ speeches, many parts of this book are direct quotations. Within his speeches, Moses directly quotes what other people said. If it would be clearer in your language, you could translate or format these passages so that there are not quotations within a quotation. (See [[rc://*/ta/man/translate/figs-quotesinquotes]])\n\n### “Yahweh your God”\n\nThroughout this book, Moses refers to Yahweh as “your God” when he speaks to the Israelites. Moses is referring to the same God that he also worships. He is not distinguishing between the God of the Israelites and his own God. If it would be helpful in your language, you could clarify that this is the same God whom Moses worships. (See [[rc://*/ta/man/translate/figs-possession]])\n\n### Moses’ audience\n\nIn his speeches, Moses speaks to the Israelites who will enter into the land that Yahweh promised to give to them. Moses reminds them about events that happened to their ancestors and to them. If it would be helpful for your readers, you could state explicitly that Moses is talking about their ancestors, even when he directly addresses the living Israelites as “you.” (See [[rc://*/ta/man/translate/writing-pronouns]])\n\n\n### “You shall”\nIn this book, the form **you shall** appears often when someone gives a command. While the form itself is not a command, it can be interpreted and translated as a command. If it would be helpful in your language, you could translate these words using a command or instruction form. (See [[rc://*/ta/man/translate/figs-declarative]])\n\n\n### “Seed”\n\nThis book refers to a person’s descendants as their “seed.” Seed refers to semen that leads to a child’s conception. All instances of “seed” mean “descendants” unless otherwise specified. (See [[rc://*/ta/man/translate/figs-idiom]]) +1:intro ggp9 0 # Deuteronomy 1 General Notes\n\n## Structure and Formatting\n\nThis chapter forms a continuation with the last chapter of the book of Numbers. In this chapter is Moses’ first speech to the Israelites. \n\n- vv. 1-4: Introduction\n- vv. 5-49: Moses reminds the Israelites of what happened to their ancestors in the wilderness\n - vv. 9-18: Moses chooses judges and military leaders\n - vv. 19-46: The Israelites send out spies to survey the land \n\n## Special Concepts in this Chapter\n\n### Possessing the land\n\nYahweh promised the Israelites that he would give them the land of Canaan if they obey him. Other peoples live in the land, but Yahweh promised to give the Israelites victory over them. The land belongs to Israel, but they have not yet entered in to possess the land. (See: [[rc://*/tw/dict/bible/kt/faithful]] and [[rc://*/tw/dict/bible/kt/promisedland]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Quotes in quotes\n\nIn this chapter, Moses gives a speech and quotes what other people said. If it would be clearer in your language, you could translate or format this passage so that there are not quotations within quotations. (See [[rc://*/ta/man/translate/figs-quotesinquotes]])\n\n### Pronouns\n\nIn this chapter the second-person pronoun “you” is plural unless otherwise noted. Moses is speaking to all of the Israelites at Horeb, so use the plural form in your translation if your language marks that distinction.\n\n### “Yahweh your God”\n\nThroughout this chapter, Moses refers to Yahweh as “your God” when he speaks to the Israelites. Moses is referring to the same God that he also worships. He is not distinguishing between the God of the Israelites and his own God. If it would be helpful in your language, you could clarify that this is the same God that Moses worships. (See [[rc://*/ta/man/translate/figs-possession]])\n\n### Time Background\n\nIn his speech, Moses reminds the Israelites about what happened to their ancestors when they were camping at Mt. Sinai. Throughout his speech, Moses repeats the phrase “at that time” to refer to new topics that occur during that time period. If it would be helpful for your readers, you could state this information explicitly. (See: [[rc://*/ta/man/translate/writing-newevents]])\n 1:1 vb79 rc://*/ta/man/translate/translate-names ס֜וּף 1 The word **Suph** is the name of a place. It is uncertain where Suph is, but Suph could refer to the Red Sea. Alternate translation: “the Red Sea” 1:1 bg65 rc://*/ta/man/translate/translate-names תֹּ֛פֶל וְ⁠לָבָ֥ן וַ⁠חֲצֵרֹ֖ת וְ⁠דִ֥י זָהָֽב 1 These are the names of places. 1:1 mdz9 rc://*/ta/man/translate/figs-explicitinfo בֵּֽין & וּ⁠בֵֽין 1 Here, the text repeats **between** to describe the relative positions of cities. If it is unnatural in your language to repeat a preposition, you could use a form that identifies an area between cities. Alternate translation: “between … and” @@ -157,7 +157,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 1:45 w3kr rc://*/ta/man/translate/figs-idiom וְ⁠לֹ֥א הֶאֱזִ֖ין 1 Here, **give ear** is a figure of speech that means “listen.” If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “and he did not lend his ear” or “and he did not pay attention” 1:45 tvc1 rc://*/ta/man/translate/figs-parallelism וְ⁠לֹֽא־שָׁמַ֤ע יְהוָה֙ בְּ⁠קֹ֣לְ⁠כֶ֔ם וְ⁠לֹ֥א הֶאֱזִ֖ין אֲלֵי⁠כֶֽם 1 These two phrases mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the phrases with a word other than **and** in order to show that the second phrase is repeating the first one, not saying something additional. Alternate translation: “but Yahweh did not listen to your voice, nor did he give ear to you” 1:46 fnvl rc://*/ta/man/translate/figs-explicitinfo יָמִ֣ים רַבִּ֑ים כַּ⁠יָּמִ֖ים אֲשֶׁ֥ר יְשַׁבְתֶּֽם 1 The expression **according to the days that you stayed {there}** contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. Alternate translation: “many days.” -2:intro ji46 0 # Deuteronomy 2 General Notes\n\n## Structure and Formatting\n\nThis chapter continues Moses’ first speech from the previous chapter.\n\n- vv. 1-11: Moses recounts the Israelites’ journey from the wilderness to the land of the Edomites, Moabites, and Ammonites\n- vv. 24-37: Moses recounts how Yahweh allowed the Israelites to defeat King Sihon\n\n## Special Concepts in this Chapter\n\n### God knows everything, sees everything, and is everywhere\nAs God, Yahweh knows everything past, present, and future. And, as God, Yahweh is everywhere and cannot be limited to a single space. In verse 7, Moses explains that Yahweh was with the Israelites in a special way.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Quotes in quotes\nIn this chapter, Moses gives a speech and quotes what other people said. If it would be clearer in your language, you could translate or format this passage so that there are not quotations within a quotation. (See [[rc://*/ta/man/translate/figs-quotesinquotes]])\n\n### Pronouns\nIn this chapter, the second person pronoun “you” is plural unless otherwise noted. Moses is speaking to all of the Israelites at Horeb, so use the plural form in your translation if your language marks that distinction.\n\n### Moses represents the Israelites\nThe singular pronoun “you” occurs when Yahweh speaks directly to Moses. The Israelites requested that Moses speak to Yahweh on their behalf because the Israelites fear Yahweh and do not want to speak directly to him. Moses acts as a representative on behalf of all the Israelites. If it would be helpful for your readers, you could clarify that Yahweh wants Moses to tell the Israelites everything that Yahweh says.\n\n### Raphaites\nVerses 11 and 20 refer to a group of people called the Raphaites. The term “Raphaites” is a variation of the term “Rephaites” or “Rephaim.” These terms all refer to the Rapha people group. Use a form in your language that is a natural way to refer to a people group. (See: [[rc://*/ta/man/translate/translate-names]]) +2:intro ji46 0 # Deuteronomy 2 General Notes\n\n## Structure and Formatting\n\nThis chapter continues Moses’ first speech from the previous chapter.\n\n- vv. 1-11: Moses recounts the Israelites’ journey from the wilderness to the land of the Edomites, Moabites, and Ammonites\n- vv. 24-37: Moses recounts how Yahweh allowed the Israelites to defeat King Sihon\n\n## Special Concepts in this Chapter\n\n### Possessing the land\n\nYahweh promised the Israelites that he would give them the land of Canaan if they obey him. Other peoples live in the land, but Yahweh promised to give the Israelites victory over them. The land belongs to Israel, but they have not yet entered in to possess the land. (See: [[rc://*/tw/dict/bible/kt/faithful]] and [[rc://*/tw/dict/bible/kt/promisedland]]\n\n\n)## Other Possible Translation Difficulties in this Chapter\n\n### Quotes in quotes\n\nIn this chapter, Moses gives a speech and quotes what other people said. If it would be clearer in your language, you could translate or format this passage so that there are not quotations within a quotation. (See [[rc://*/ta/man/translate/figs-quotesinquotes]])\n\n### Pronouns\n\nIn this chapter, the second person pronoun “you” is plural unless otherwise noted. Moses is speaking to all of the Israelites at Horeb, so use the plural form in your translation if your language marks that distinction.\n\n### Moses represents the Israelites\n\nThe singular pronoun “you” occurs when Yahweh speaks directly to Moses. The Israelites requested that Moses speak to Yahweh on their behalf because the Israelites fear Yahweh and do not want to speak directly to him. Moses acts as a representative on behalf of all the Israelites. If it would be helpful for your readers, you could clarify that Yahweh wants Moses to tell the Israelites everything that Yahweh says.\n\n### Raphaites\n\nVerses 11 and 20 refer to a group of people called the Raphaites. The term “Raphaites” is a variation of the term “Rephaites” or “Rephaim.” These terms all refer to the Rapha people group. Use a form in your language that is a natural way to refer to a people group. (See: [[rc://*/ta/man/translate/translate-names]])\n\n### Background information\n\nThe writer of Deuteronomy adds background information to help readers understand the historical context of Moses’ speech. In the ULT, this information is enclosed in parantheses. Use a method that is natural in your language for indicating that a section of text is background information. (See: [[rc://*/ta/man/translate/writing-background]]) 2:1 ys5a rc://*/ta/man/translate/figs-explicit וַ⁠נֵּ֜פֶן 1 The implication is that the Israelites **turned** around and went back the way they came. You could include this information if that would be helpful to your readers. Alternate translation: “And we turned around” or "And we turned back"\n""\n\n 2:1 b9af rc://*/ta/man/translate/figs-explicit יָמִ֥ים רַבִּֽים 1 Here, the phrase **many days** means “a long time.” [Numbers 14:33-34](../num/14/33.md) tells us that the Israelites wandered in the desert for 40 years. Many of those 40 years were spent around Mount Seir. You could include this information if that would be helpful to your readers. Alternate translation: “a very long time” 2:2 l1m8 rc://*/ta/man/translate/writing-quotations לֵ⁠אמֹֽר 1 Here, the word **saying** introduces direct speech. Consider natural ways of introducing direct quotations in your language. @@ -305,7 +305,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 2:37 v1z7 rc://*/ta/man/translate/figs-youcrowd לֹ֣א קָרָ֑בְתָּ 1 Even though **you** is singular in this verse, Moses is referring to himself and all the Israelites. If it would be helpful to your readers, you could use a different pronoun. Alternate translation: “we did not approach” 2:37 cezq rc://*/ta/man/translate/figs-metaphor יַ֞ד 1 Here, **hand** means “side” or, as relating to a river, “the riverside.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the riverside of” 2:37 vt6d rc://*/ta/man/translate/translate-names נַ֤חַל יַבֹּק֙ 1 The term **Jabbok River** is the name of a river. That river created the border between Sihon’s land and the land of the Ammonites. -3:intro z1ea 0 # Deuteronomy 3 General Notes\n\n## Outline\n- vv. 1-11: Moses recounts how the Israelites defeated King Og\n- vv. 12-22: Moses allots land east of the Jordan to Reuben, Gad, and Manasseh\n- vv. 23-29: Yahweh forbids Moses from entering the land\n\n## Special Concepts in this Chapter\n\n### Victories\n\nThe victories recorded in this chapter occurred on the east side of the Jordan River. This was not part of the Promised Land, which was on the west side of the Jordan River. (See: [[rc://*/tw/dict/bible/kt/promisedland]])\n\n## Other Possible Translation Difficulties\n\n###“Yahweh your God”\nThroughout this chapter, Moses refers to Yahweh as “your God” when he speaks to the Israelites. Moses is referring to the same God that he also worships. He is not distinguishing between the God of the Israelites and his own God. If it would be helpful in your language, you could clarify that this is the same God that Moses worships. (See [[rc://*/ta/man/translate/figs-possession]])\n\n### Quotes in quotes\n\nIn this chapter, Moses gives a speech and quotes what other people said. If it would be clearer in your language, you could translate or format this passage so that there are not quotations within a quotation. (See [[rc://*/ta/man/translate/figs-quotesinquotes]])\n\n### Pronouns\n\nIn this chapter, the second-person pronoun “you” is plural unless otherwise noted. Moses is speaking to all of the Israelites at Horeb, so use the plural form in your translation if your language marks that distinction.\n\n### Time Background\n\nIn his speech, Moses reminds the Israelites about what happened to their ancestors before they entered the land that Yahweh promised to give to them. Throughout his speech, Moses repeats the phrase “at that time” to refer to events that occurred during that time period. If it would be helpful for your readers, you could state this information explicitly. (See: [[rc://*/ta/man/translate/writing-newevents]]) +3:intro z1ea 0 # Deuteronomy 3 General Notes\n\n## Structure and Formatting\n\nThis chapter continues Moses’ speech that began in Chapter 1.\n\n- vv. 1-11: Moses recounts how the Israelites defeated King Og\n- vv. 12-22: Moses allots land east of the Jordan to Reuben, Gad, and Manasseh\n- vv. 23-29: Yahweh forbids Moses from entering the land\n\n## Special Concepts in this Chapter\n\n### Possessing the land\n\nYahweh promised the Israelites that he would give them the land of Canaan if they obey him. Other peoples live in the land, but Yahweh promised to give the Israelites victory over them. The land belongs to Israel, but they have not yet entered in to possess the land. (See: [[rc://*/tw/dict/bible/kt/faithful]] and [[rc://*/tw/dict/bible/kt/promisedland]]\n## Other Possible Translation Difficulties\n\n### “Yahweh your God”\n\nThroughout this chapter, Moses refers to Yahweh as “your God” when he speaks to the Israelites. Moses is referring to the same God that he also worships. He is not distinguishing between the God of the Israelites and his own God. If it would be helpful in your language, you could clarify that this is the same God that Moses worships. (See [[rc://*/ta/man/translate/figs-possession]])\n\n### Quotes in quotes\n\nIn this chapter, Moses gives a speech and quotes what other people said. If it would be clearer in your language, you could translate or format this passage so that there are not quotations within a quotation. (See [[rc://*/ta/man/translate/figs-quotesinquotes]])\n\n### Pronouns\n\nIn this chapter, the second-person pronoun “you” is plural unless otherwise noted. Moses is speaking to all of the Israelites at Horeb, so use the plural form in your translation if your language marks that distinction.\n\n### Time Background\n\nIn his speech, Moses reminds the Israelites about what happened to their ancestors before they entered the land that Yahweh promised to give to them. Throughout his speech, Moses repeats the phrase “at that time” to refer to events that occurred during that time period. If it would be helpful for your readers, you could state this information explicitly. (See: [[rc://*/ta/man/translate/writing-newevents]]) 3:1 b1tm rc://*/ta/man/translate/figs-explicit וַ⁠נֵּ֣פֶן 1 The implication is that the Israelites **turned** north from Sihon's land to go to Bashan. You could include this information if that would be helpful to your readers. Alternate translation: “And we turned northward” 3:1 lu1c rc://*/ta/man/translate/figs-explicit וַ⁠נַּ֔עַל 1 Here, the term **went up** means "traveled upon." You could include this information if that would be helpful to your readers. Alternate translation: “and traveled upon” 3:1 sahw rc://*/ta/man/translate/figs-possession דֶּ֖רֶךְ הַ⁠בָּשָׁ֑ן 1 Here, Moses is using the possessive form to describe a **road** that goes through the region of **Bashan**. If your language would not use the possessive form for this, you could use a different way to explain the relationship between **road** and **Bashan**. Alternate translation: “the road in the region of Bashan” @@ -418,7 +418,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 3:28 lo1o rc://*/ta/man/translate/figs-rpronouns וְ⁠הוּא֙ יַנְחִ֣יל אוֹתָ֔⁠ם 1 Yahweh uses the word **himself** to emphasize how significant it was that Joshua will enable the Israelite people to conquer the land instead of Moses. Use a way that is natural in your language to indicate this significance. Alternate translation: “and it is he who will cause them to inherit” 3:28 tsxo rc://*/ta/man/translate/figs-explicit אֶת־הָ⁠אָ֖רֶץ אֲשֶׁ֥ר תִּרְאֶֽה 1 The implication is that from the top of Mount Pisgah Moses **will see the land** that Joshua will lead the Israelites to conquer. You could include this information if that would be helpful to your readers. Alternate translation: “the land that you will see from the top of Mount Pisgah” 3:29 dut2 rc://*/ta/man/translate/translate-names בֵּ֥ית פְּעֽוֹר 1 The term **Beth Peor** is the name of a town in Moab near Mount Pisgah. -4:intro d8g8 0 # Deuteronomy 4 General Notes\n\n## Chapter Outline\n- vv. 1-40: Moses encourages the Israelites to obey Yahweh\n- vv. 41-43: Moses appoints cities of refuge\n- vv. 44-49: Summary of Moses’ first speech\n\n## Special Concepts in This Chapter\n\n### Moses’ instructions\nMoses is not allowed to enter into the Promised Land. Since the Israelites are getting ready to possess the Promised Land, Moses gives them some last instructions before his death. (See: [[rc://*/tw/dict/bible/kt/promisedland]])\n\n### The universe\n\nThe ancient Hebrews believed that the earth was resting with water around it and below it. Translators should try to keep these original images in their work, even though readers in their project language might have a completely different idea of what the universe is like.\n\n### Yahweh’s presence\n\nAs God, Yahweh is everywhere and cannot be limited to a single space. When Yahweh is “near” or “with” the Israelites, that means that Yahweh was with the Israelites in a special way. Yahweh is so holy that a person would die if they saw him. So, when the Israelites “see” Yahweh, that means that they saw Yahweh’s miracles or other things that Yahweh uses to show who he is.\n\n### Yahweh’s inheritance\n\nMoses refers to the people of Israel as Yahweh’s inheritance. Yahweh chose the people of Israel out of all the peoples of the world in order to show his power and greatness. Yahweh wants the people of Israel to follow his commandments because he has a special relationship with them. \n\n## Other Possible Translation Difficulties in this Chapter\n\n### Rhetorical questions\n\nMoses uses several rhetorical questions in this chapter. The purpose of these questions is to convince his readers to obey his instructions. (See: [[rc://*/ta/man/translate/figs-rquestion]])\n\n### Words for the law\n- statutes\n- ordinances\n- judgments\nMoses uses several words to refer to the law that Yahweh commanded the Israelites. It is unclear what the differences are between these terms. If your language has different terms for the law, you could use them here to differentiate between the different Hebrew words. (See: [[rc://*/ta/man/translate/translate-unknown]])\n\n### Pronouns\n\nMoses is speaking to the Israelites who are alive, but he refers to events that happened to their ancestors. The pronoun **you** and **your** are plural here unless otherwise noted. If it would be helpful for your readers, you could explicitly state that these events happened to their ancestors. (See: [[rc://*/ta/man/translate/writing-pronouns]]) +4:intro d8g8 0 # Deuteronomy 4 General Notes\n\n## Chapter Outline\n- vv. 1-40: Moses encourages the Israelites to obey Yahweh\n- vv. 41-43: Moses appoints cities of refuge\n- vv. 44-49: Summary of Moses’ first speech\n\n## Special Concepts in This Chapter\n\n### Moses’ instructions\nMoses is not allowed to enter into the Promised Land. Since the Israelites are getting ready to possess the Promised Land, Moses gives them some last instructions before his death. (See: [[rc://*/tw/dict/bible/kt/promisedland]])\n\n### Cities of Refuge\n\nVerses 41-43 discuss cities of refuge, which are towns where a manslayer could flee to. In this case, a manslayer is anyone who accidentally kills another person. In those times, a close family member of the deceased would be obligated to take revenge for his family member by finding and killing the manslayer. Yahweh provides protection for the manslayer so that they will not be punished too harshly. \n(See: [[rc://*/tw/dict/bible/other/refuge]] and [[rc://*/tw/dict/bible/other/avenge]])\n\n### Likeness\nVerses 15-31 warn the Israelites against creating idols. The other people groups in the land worshipped entities in nature, such as the sun, moon, stars, trees, and so on. They created idols that looked like (in the likeness of) these entities. Yahweh forbids the Israelites from making likenesses of anything for the purpose of worshiping it. (See: [[rc://*/tw/dict/bible/other/likeness]] and [[rc://*/tw/dict/bible/kt/falsegod]])\n\n## Important Figures of Speech in This Chapter\n\n### Rhetorical questions\n\nMoses uses several rhetorical questions in verses 7-8, and 33-34. The purpose of these questions is to convince his readers to obey his instructions. (See: [[rc://*/ta/man/translate/figs-rquestion]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Words for the law\n- statutes\n- ordinances\n- judgments\nMoses uses several words to refer to the law that Yahweh commanded the Israelites. It is unclear what the differences are between these terms. If your language has different terms for the law, you could use them here to differentiate between the different Hebrew words. (See: [[rc://*/ta/man/translate/translate-unknown]])\n\n### Pronouns\n\nMoses is speaking to the Israelites who are alive, but he refers to events that happened to their ancestors. The pronouns “you” or “your” are plural here unless otherwise noted. If it would be helpful for your readers, you could explicitly state that these events happened to their ancestors. (See: [[rc://*/ta/man/translate/writing-pronouns]]) 4:1 m1n5 rc://*/ta/man/translate/figs-metonymy יִשְׂרָאֵ֗ל 1 Here, **Israel** represents the people of Israel. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “people of Israel” 4:1 hfw2 rc://*/ta/man/translate/figs-doublet אֶל־הַֽ⁠חֻקִּים֙ וְ⁠אֶל־הַ⁠מִּשְׁפָּטִ֔ים 1 The terms **statutes** and **ordinances** mean similar things. Moses is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “to the important statutes” 4:1 zdp5 rc://*/ta/man/translate/grammar-connect-logic-goal לְמַ֣עַן 1 Here, **so that** marks what comes after as the goal or purpose of what comes before. Moses wants the Israelites to live in the land. Use a connector in your language that makes it clear that this is the purpose. @@ -612,7 +612,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 4:48 vyn6 rc://*/ta/man/translate/translate-names שִׂיאֹ֖ן & חֶרְמֽוֹן 1 The words **Sion** and **Hermon** are different names for the same mountain. The word **Sion** is another spelling of “Sirion” ([3:9](../03/09.md)). You could keep the same spelling for both occurrences if it would be clearer for your readers. For **Hermon**, see how you translated that name in [3:8](../03/08.md). 4:49 l26x rc://*/ta/man/translate/figs-idiom תַּ֖חַת אַשְׁדֹּ֥ת 1 The phrase **under the slopes of** means “at the base of” when referring to a mountain. If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. See how you translated this in [3:17](../03/17.md). 4:49 x6zf rc://*/ta/man/translate/translate-names הַ⁠פִּסְגָּֽה 1 The word **Pisgah** is the name of a mountain. See how you translated it in [3:17](../03/17.md). -5:intro xsp1 0 # Deuteronomy 5 General Notes\n\n## Outline\n- vv.1-4: Moses reminds the Israelites that Yahweh made a covenant with them on Mount Sina\n- vv. 5-21: Moses repeats the Ten Commandments\n- vv. 22-33: Moses reminds the Israelites that he spoke to Yahweh on their behalf because they feared Yahweh\n\n## Structure and Formatting\n\nSome translations set each of the commandments in the list of Ten Commandments in 5:7–21 farther to the right on the page than the rest of the text. The ULT uses a separate paragraph for each commandment.\n\n## Special Concepts in this Chapter\n\n### Ten Commandments\n\nThis chapter repeats the material of Exodus 20. That material is known as the Ten Commandments.\n\n## Other Translation Issues\n\n### Metaphors and idioms\n\nMoses uses metaphors and idioms to instruct the people to follow the law of Moses. This is because it is very important to follow these laws. (See: [[rc://*/tw/dict/bible/kt/lawofmoses]] and [[rc://*/ta/man/translate/figs-metaphor]] and [[rc://*/ta/man/translate/figs-idiom]])\n\n\n### Second-person pronouns\n\nWhen Moses speaks to the Israelites, he uses the second-person plural “you.” When Yahweh tells his law to Moses, he uses the second-person singular “you” because Yahweh is directly addressing Moses. The law is for all of the Israelites, so if it would be helpful for your readers, you could use the plural forms of the pronoun in the law.\n +5:intro xsp1 0 # Deuteronomy 5 General Notes\n\n## Structure and Formatting\n\n- vv.1-4: Moses reminds the Israelites that Yahweh made a covenant with them on Mount Sina\n- vv. 5-21: Moses repeats the Ten Commandments\n- vv. 22-33: Moses reminds the Israelites that he spoke to Yahweh on their behalf because they feared Yahweh\n\nSome translations set each of the commandments in the list of Ten Commandments in 5:7–21 farther to the right on the page than the rest of the text. The ULT uses a separate paragraph for each commandment.\n\n## Special Concepts in this Chapter\n\n### Ten Commandments\n\nThis chapter repeats the words from Exodus 20, which are known as the Ten Commandments. It is important for the Israelites to obey these words as part of their covenant with Yahweh. Yahweh gave the Israelites the Ten Commandments on Mount Sinai after the Israelites left Egypt. The Ten Commandments are written on two stone tablets that are placed in the ark of the covenant. (See: [[rc://*/tw/dict/bible/other/tencommandments]] and [[rc://*/tw/dict/bible/kt/arkofthecovenant]]) \n\n\n### The Sabbath\nYahweh commands the Israelites to rest on the seventh day, known as the Sabbath. The rest reminds the Israelites that Yahweh rested on the seventh day of creation. The Sabbath also reminds the Israelites that they have rest because Yahweh rescued them from being slaves in Egypt, where they had no rest. (See: [[rc://*/tw/dict/bible/kt/sabbath]])\n\n## Other Translation Issues\n\n### Second-person pronouns\n\nWhen Moses speaks to the Israelites, he uses the second-person plural “you.” When Yahweh tells his law to Moses, he uses the second-person singular “you” because Yahweh is directly addressing Moses. The law is for all of the Israelites, so if it would be helpful for your readers, you could use the plural forms of the pronoun in the law.\n 5:1 zd9l rc://*/ta/man/translate/figs-metaphor וַ⁠יִּקְרָ֣א מֹשֶׁה֮ אֶל־כָּל־יִשְׂרָאֵל֒ 1 Here the word **called** means “summoned.” The writer is speaking as if calling someone is the same as summoning them. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Then Moses commanded all Israel to come” 5:1 kvw4 rc://*/ta/man/translate/figs-metonymy יִשְׂרָאֵל֒ & יִשְׂרָאֵל֙ 1 Here **Israel** refers to all the Israelites. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternative translation: “the Israelites … Israelites” 5:1 d5qb rc://*/ta/man/translate/writing-quotations וַ⁠יֹּ֣אמֶר 1 Here, the phrase **and said** introduces direct speech. Moses is beginning his second speech to the Israelites. Consider natural ways of doing that in your own language. @@ -708,7 +708,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 5:33 mteg rc://*/ta/man/translate/figs-metaphor בְּ⁠כָל־הַ⁠דֶּ֗רֶךְ אֲשֶׁ֨ר צִוָּ֜ה יְהוָ֧ה אֱלֹהֵי⁠כֶ֛ם אֶתְ⁠כֶ֖ם תֵּלֵ֑כוּ 1 Here Moses is speaking of commandments as if they were a road and saying that obeying commandments is like walking on that road. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “All the commandments that Yahweh your God has commanded you, you shall obey” 5:33 sc79 rc://*/ta/man/translate/grammar-connect-logic-goal לְמַ֤עַן 1 Here, **so that** marks the benefits of living a good, long life as the goal or purpose of obeying Yahweh. Use a connector in your language that makes it clear that this is the purpose. Alternate translation: “in such a way that” 5:33 gk5o rc://*/ta/man/translate/figs-metaphor וְ⁠הַאֲרַכְתֶּ֣ם יָמִ֔ים בָּ⁠אָ֖רֶץ 1 The implication is that if the Israelites obey Yahweh, they will **prolong** the **days** when they live **in the land**. Moses is speaking of time as if it were an experience that one could **prolong**. You could include this information if it would be helpful for your readers. See how you translated this concept in [4:26](../04/26.md). Alternate translation: “and for many generations you might live in the land" \n\n -6:intro q4y8 0 # Deuteronomy 6 General Notes\n\n## Outline\n- vv. 1-9: The great commandment\n- vv. 6-25: Warnings against disobedience\n\n## Special concepts in this chapter\n\n### Yahweh’s blessings\nYahweh’s continued blessing of the people of Israel is dependent upon the people’s obedience to the law of Moses. (See: [[rc://*/tw/dict/bible/kt/bless]] and [[rc://*/tw/dict/bible/kt/lawofmoses]])\n\n### The Shema\nVerses 6-9 are known as The Shema in Judaism. They are an important foundation of Judaism. Jesus identifies the Shema as the greatest commandment in [Mark 12:28-29](Mrk/12/28.md).\n\n### Writing Yahweh’s Words on One’s Arms, Forehead, and Doorposts\n\n[Verses 8-9](../06/08.md) command the Israelites to always remember Yahweh’s words. There are different understandings of these commands. Some Jewish traditions interpret these verses as meaning that the Israelites should physically write copies of the law. Others believe that the command is to memorize and cherish the law. Translators should be careful to translate the passage as it is, without implying one interpration or the other in their translation.\n\n### Yahweh’s Presence\nAs God, Yahweh is everywhere and cannot be limited to a single space. When [verse 15](../06/15.md) says that Yahweh is in the midst of the Israelites, Moses means that Yahweh has a special relationship with the Israelites. Yahweh will protect the Israelites and give them victory. The physical manifestation of this relationship appears as a cloud over the tabernacle. \n\n## Other Translation Issues in This Chapter\n\n### Words for the Law\n- statutes\n- ordinances\n- judgments\nMoses uses different words to refer to the law that Yahweh commanded the Israelites. It is unclear what the differences are between these terms. If your language has different terms for the law, you could use them here to differentiate between the different Hebrew words. (See: [[rc://*/ta/man/translate/translate-unknown]])\n\n### Pronouns\n\nMoses is speaking to all the Israelites who are alive. The pronoun **you** and **your** are singular here unless otherwise noted. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. (See: [[rc://*/ta/man/translate/figs-youcrowd]]) +6:intro q4y8 0 # Deuteronomy 6 General Notes\n\n## Outline\n- vv. 1-9: The great commandment\n- vv. 6-25: Warnings against disobedience\n\n## Special concepts in this chapter\n\n### Yahweh’s blessings\nYahweh’s continued blessing of the people of Israel is dependent upon the people’s obedience to the law of Moses. When the Israelites agreed to the covenant with Yahweh, they agreed to worship and obey Yahweh in exchange for these blessings. (See: [[rc://*/tw/dict/bible/kt/bless]] and [[rc://*/tw/dict/bible/kt/lawofmoses]])\n\n### The Shema\nVerses 6-9 are known as The Shema in Judaism. They are an important foundation of Judaism. Jesus identifies the Shema as the greatest commandment in [Mark 12:28-29](Mrk/12/28.md).\n\n### Writing Yahweh’s Words on One’s Arms, Forehead, and Doorposts\n\n[Verses 8-9](../06/08.md) command the Israelites to always remember Yahweh’s words. There are different understandings of these commands. Some Jewish traditions interpret these verses as meaning that the Israelites should physically write copies of the law. Others believe that the command is to memorize and cherish the law. Translators should be careful to translate the passage as it is, without implying one interpration or the other in their translation.\n\n## Other Translation Issues in This Chapter\n\n### Words for the Law\n- statutes\n- ordinances\n- judgments\nMoses uses different words to refer to the law that Yahweh commanded the Israelites. It is unclear what the differences are between these terms. If your language has different terms for the law, you could use them here to differentiate between the different Hebrew words. (See: [[rc://*/ta/man/translate/translate-unknown]])\n\n### “You”\n\nMoses is speaking to all the Israelites who are alive. The pronoun “you” and “your” are singular here unless otherwise noted. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. (See: [[rc://*/ta/man/translate/figs-youcrowd]]) 6:1 it53 rc://*/ta/man/translate/translate-unknown הַ⁠מִּצְוָ֗ה הַֽ⁠חֻקִּים֙ וְ⁠הַ⁠מִּשְׁפָּטִ֔ים 1 See how you translated these terms for the law in [5:31](../05/31.md). 6:1 h4en rc://*/ta/man/translate/figs-yousingular אֱלֹהֵי⁠כֶ֖ם & אֶתְ⁠כֶ֑ם & אַתֶּ֛ם 1 The pronouns **you** and **your** are plural in this verse. Moses is speaking to all the Israelites, so use the plural form in your translation if your language marks that distinction. 6:1 kdbb rc://*/ta/man/translate/figs-ellipsis צִוָּ֛ה 1 Moses is leaving out some of the words that in many languages a sentence would need in order to be complete. The fact that Yahweh commanded Moses is implied by the events which Moses described in the previous chapter. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “has commanded me” @@ -799,7 +799,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 6:24-25 ye68 rc://*/ta/man/translate/figs-hypo וַ⁠יְצַוֵּ֣⁠נוּ יְהוָ֗ה לַ⁠עֲשׂוֹת֙ אֶת־כָּל־הַ⁠חֻקִּ֣ים הָ⁠אֵ֔לֶּה לְ⁠יִרְאָ֖ה אֶת־יְהוָ֣ה אֱלֹהֵ֑י⁠נוּ לְ⁠ט֥וֹב לָ֨⁠נוּ֙ כָּל־הַ⁠יָּמִ֔ים לְ⁠חַיֹּתֵ֖⁠נוּ כְּ⁠הַ⁠יּ֥וֹם הַ⁠זֶּֽה & וּ⁠צְדָקָ֖ה תִּֽהְיֶה־לָּ֑⁠נוּ כִּֽי־נִשְׁמֹ֨ר לַ⁠עֲשׂ֜וֹת אֶת־כָּל־הַ⁠מִּצְוָ֣ה הַ⁠זֹּ֗את לִ⁠פְנֵ֛י יְהוָ֥ה אֱלֹהֵ֖י⁠נוּ כַּ⁠אֲשֶׁ֥ר צִוָּֽ⁠נוּ 1 Moses is suggesting that this is a hypothetical condition, that the Israelites will only receive these benefits if they obey Yahweh’s commandments. Use a natural form in your language for introducing a situation that could happen. It may be helpful to reword these verses so that the conditional statement is clear. Alternate translation: “If we keep doing all these commandments before the face of Yahweh our God, as he has commanded us, to fear Yahweh our God, then it will be for good to us, all of the days, to keep us alive as this day, and it will be righteousness to us” 6:25 kzjx rc://*/ta/man/translate/figs-abstractnouns וּ⁠צְדָקָ֖ה תִּֽהְיֶה־לָּ֑⁠נוּ 1 If your language does not use an abstract noun for the idea of **righteousness**, you could express the same idea in another way. Alternate translation: “And Yahweh will consider us as righteous” 6:25 p4b1 rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֛י 1 Here, **face** represents the presence of Yahweh. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “before” -7:intro y1wn 0 # Deuteronomy 7 General Notes\n\n## Outline\n- vv. 1-11: Moses reminds the Israelites that they belong to Yahweh because of their covenant with him.\n- vv. 12-26: Blessings for obedience\n\n## Special Concepts in This Chapter\n\n### “You must completely destroy them”\nThe people of Canaan were to be punished by Yahweh. Yahweh used Israel to punish these nations. If they were not completely destroyed, they would lead Israel into sin. Therefore, they were to be completely destroyed and be shown no mercy. (See: [[rc://*/tw/dict/bible/kt/sin]] and [[rc://*/tw/dict/bible/kt/mercy]])\n\n### Abrahamic Covenant\n\nThis chapter references parts of the covenant Yahweh made with Abraham. It also emphasizes Yahweh’s faithfulness to this covenant. (See: [[rc://*/tw/dict/bible/kt/covenant]] and [[rc://*/tw/dict/bible/kt/faithful]])\n\n\n## Other Potential Translation Difficulties in This Chapter\n\n\n### “You”\nEven though Moses is speaking to all the Israelites, **you** and **your** are singular in this chapter unless otherwise noted. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. (See: [[rc://*/ta/man/translate/figs-youcrowd]]) +7:intro y1wn 0 # Deuteronomy 7 General Notes\n\n## Structure and Formatting\n- vv. 1-11: Moses reminds the Israelites that they belong to Yahweh because of their covenant with him.\n- vv. 12-26: Blessings for obedience\n\n## Special Concepts in This Chapter\n\n### “You must completely destroy them”\nThe people of Canaan worshiped idols and did other things that are abominations to Yahweh. Since the Israelites had a special relationship with Yahweh, Yahweh used Israel to punish these nations for their idolatry by destroying them completely. Yahweh wanted the Israelites to live differently than those nations. (See: [[rc://*/tw/dict/bible/kt/sin]] and [[rc://*/tw/dict/bible/kt/mercy]])\n\n### Abrahamic Covenant\n\nThis chapter references parts of the covenant Yahweh made with Abraham. Yahweh promised Abraham that he would have very many descendants. The Israelites are the descendants of Abraham, so Yahweh repeats his promise to them in Deuteronomy that they will prosper and increase their population if they obey him. (See: [[rc://*/tw/dict/bible/kt/covenant]] and [[rc://*/tw/dict/bible/kt/faithful]])\n\n\n## Other Potential Translation Difficulties in This Chapter\n\n### “You”\nEven though Moses is speaking to all the Israelites, “you” and “your” are singular in this chapter unless otherwise noted. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. (See: [[rc://*/ta/man/translate/figs-youcrowd]]) 7:1 zv16 rc://*/ta/man/translate/figs-go יְבִֽיאֲ⁠ךָ֙ 1 In a context such as this, your language might say “takes” instead of **brings**. Alternate translation: “takes you” 7:1 jj4t rc://*/ta/man/translate/figs-explicitinfo הָ⁠אָ֕רֶץ אֲשֶׁר־אַתָּ֥ה בָא־שָׁ֖מָּ⁠ה לְ⁠רִשְׁתָּ֑⁠הּ 1 The expression **the land which you are going into to possess it** contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. Alternate translation: “the land which you are going to possess” 7:1 z6qy rc://*/ta/man/translate/figs-metonymy מִ⁠פָּנֶ֡י⁠ךָ 1 Here, the word **faces** represents the presence of people. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “before you” @@ -903,7 +903,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 7:26 b8dp rc://*/ta/man/translate/figs-doublet שַׁקֵּ֧ץ ׀ תְּשַׁקְּצֶ֛⁠נּוּ וְ⁠תַעֵ֥ב ׀ תְּֽתַעֲבֶ֖⁠נּוּ 1 The terms **detest** and **abhor** mean similar things. Moses is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “You shall completely and utterly detest it” 7:26 eeub rc://*/ta/man/translate/figs-reduplication שַׁקֵּ֧ץ ׀ תְּשַׁקְּצֶ֛⁠נּוּ וְ⁠תַעֵ֥ב ׀ תְּֽתַעֲבֶ֖⁠נּוּ 1 The phrases **Detesting, you shall detest it** and **abhorring, you shall abhor it** translate verbs that are repeated for emphasis. If your language can repeat words for emphasis, it would be appropriate to use that construction here in your translation. 7:26 xs75 rc://*/ta/man/translate/grammar-connect-logic-result כִּי 1 The word translated as **for** indicates that what follows is a reason for what came before. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation: “since” -8:intro w4zj 0 # Deuteronomy 8 General Notes\n\n\n## Outline\n- vv. 1-10: Moses reminds the Israelites of Yahweh’s provision for them in the desert\n- vv. 11-20: Moses warns the Israelites to remember Yahweh\n\n\n## Structure\n\n\n\n## Special concepts in this chapter\n\n### Forgetting\n\nThis chapter recalls the great things that Yahweh has done for Israel and is about to do for them. This is so they do not forget him and they will continue to worship him. They must remember that Yahweh is the source of their blessings. (See: [[rc://*/tw/dict/bible/kt/bless]])\n\n\n## Other Possible Translation Issues in This Chapter\n\n### “You”\n\nEven though Moses is speaking to all the Israelites, you and your are singular in this chapter unless otherwise noted. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. (See: [[rc://*/ta/man/translate/figs-youcrowd]]) +8:intro w4zj 0 # Deuteronomy 8 General Notes\n\n\n## Outline\n- vv. 1-10: Moses reminds the Israelites of Yahweh’s provision for them in the desert\n- vv. 11-20: Moses warns the Israelites to remember Yahweh\n\n\n## Structure\n\n\n\n## Special concepts in this chapter\n\n### Forgetting\n\n\nMoses reminds the living Israelites about all the miracles that Yahweh did for them to bring them out of Egypt and survive in the wilderness. In the wilderness, the Israelites complained and grumbled. It was easy for them to forget what Yahweh did for them and disobey Yahweh. As a result, Yahweh punished that generation by causing them to die in the wilderness without entering the land. The living Israelites are the children of that generation. Moses is warning them not to make the same mistakes as their parents did. (See: [[rc://*/tw/dict/bible/kt/Israel]])\n\n## Other Possible Translation Issues in This Chapter\n\n### “You”\n\nEven though Moses is speaking to all the Israelites, you and your are singular in this chapter unless otherwise noted. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. (See: [[rc://*/ta/man/translate/figs-youcrowd]]) 8:1 zvt4 rc://*/ta/man/translate/figs-yousingular תִּשְׁמְר֣וּ⁠ן & תִּֽחְי֜וּ⁠ן וּ⁠רְבִיתֶ֗ם וּ⁠בָאתֶם֙ וִֽ⁠ירִשְׁתֶּ֣ם & לַ⁠אֲבֹתֵי⁠כֶֽם 1 The words **you** and **your** here are plural. Moses is speaking to all the Israelites, so use the plural form in your translation if your language marks that distinction. 8:1 v0kt rc://*/ta/man/translate/figs-hendiadys תִּשְׁמְר֣וּ⁠ן לַ⁠עֲשׂ֑וֹת 1 The two words **keep** and **doing** express a single idea. The word **keep** describes the act of doing. If it would be more natural in your language, you could express this meaning in a different way. Alternate translation: “You shall faithfully do” 8:1 rbf2 rc://*/ta/man/translate/figs-declarative תִּשְׁמְר֣וּ⁠ן 1 See the [book introduction](../front/intro.md) for more infromation about translating **shall**. Alternate translation: “Keep” @@ -1004,8 +1004,8 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 9:5 zbzd rc://*/ta/man/translate/figs-explicit הָקִ֣ים 1 Here, **establish** means “fulfill”. If it would be helpful in your language, you could state the meaning plainly. See how you translated this concept in [8:18](../08/18.md). Alternate translation: “may fulfill” 9:5 dzy6 rc://*/ta/man/translate/figs-metonymy הַ⁠דָּבָ֗ר 1 Here, **word** represents what someone said, which, in this case, is the promise that Yahweh said. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “the promise” 9:5 hb36 rc://*/ta/man/translate/figs-metaphor לַ⁠אֲבֹתֶ֔י⁠ךָ 1 Moses is using the term **fathers** to mean “ancestors.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to your predecessors” -9:6 yfe5 rc://*/ta/man/translate/figs-metaphor וְ⁠יָדַעְתָּ֗ 1 Here **know** means “understand.” Moses is speaking of thinking about something as if that were knowing it. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “And you shall understand” 9:6 ctjb rc://*/ta/man/translate/figs-explicit בְ⁠צִדְקָֽתְ⁠ךָ֙ 1 Here **in** means “because of.” You could include this information if that would be helpful to your readers. Alternate translation: “because of your righteousness” +9:6 zgiw rc://*/ta/man/translate/figs-abstractnouns בְ⁠צִדְקָֽתְ⁠ךָ֙ 1 If your language does not use an abstract noun for the idea of **righteousness**, you could express the same idea in another way. Alternate translation: “in your good deeds” 9:6 m7os rc://*/ta/man/translate/figs-metaphor עַם־קְשֵׁה־עֹ֖רֶף 1 Here, **hard of neck** is an idiom that means “stubborn” and “rebellious.” The image comes from an animal that does not want to go the way his master is trying to direct him. If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “are a hard-hearted people” or “are a rebellious people” 9:7 rx7g rc://*/ta/man/translate/figs-parallelism זְכֹר֙ אַל־תִּשְׁכַּ֔ח 1 These two clauses mean basically the same thing. The second clause emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the clauses with a word that shows that the second clause is repeating the first one, not saying something additional. Alternate translation: “Remember, yes, you shall not forget” 9:7 ldb8 rc://*/ta/man/translate/figs-you בֹּֽאֲ⁠כֶם֙ & הֱיִיתֶ֖ם 1 The word **you** here is plural. Moses is speaking to all the Israelites, so use the plural form in your translation if your language marks that distinction. @@ -1023,11 +1023,13 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 9:10 cq6h rc://*/ta/man/translate/figs-yousingular עִמָּ⁠כֶ֥ם 1 The word **you** here is plural. Moses is speaking to all the Israelites, so use the plural form in your translation if your language marks that distinction. 9:11 a75b rc://*/ta/man/translate/writing-newevent וַ⁠יְהִ֗י 1 Moses is using the word translated as **And it happened** to introduce a new event in the story. Use a word, phrase, or other method in your language that is natural for introducing a new event. Alternate translation: “Then” 9:11 je7x rc://*/ta/man/translate/figs-possession לֻח֥וֹת הַ⁠בְּרִֽית 1 Here, Moses is using the possessive form to describe **the tablets** on which Yahweh wrote **the covenant**, specifically, the words of the Ten Commandments. If your language would not use the possessive form for this, you could use an equivalent expression to describe a tablet with writing on it. Alternate translation: “the tablets that had the words of the covenant on them” +9:12 pf05 rc://*/ta/man/translate/figs-quotesinquotes וַ⁠יֹּ֨אמֶר יְהוָ֜ה אֵלַ֗⁠י ק֣וּם רֵ֤ד מַהֵר֙ מִ⁠זֶּ֔ה כִּ֚י שִׁחֵ֣ת עַמְּ⁠ךָ֔ אֲשֶׁ֥ר הוֹצֵ֖אתָ מִ⁠מִּצְרָ֑יִם סָ֣רוּ מַהֵ֗ר מִן־הַ⁠דֶּ֨רֶךְ֙ אֲשֶׁ֣ר צִוִּיתִ֔⁠ם עָשׂ֥וּ לָ⁠הֶ֖ם מַסֵּכָֽה 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “And Yahweh commanded me to leave the mountain because you had turned aside from his path and made a cast figure for yourselves” 9:12 h3vr rc://*/ta/man/translate/figs-explicit מִ⁠זֶּ֔ה 1 This refers to the top of Mount Sinai, where Yahweh told Moses the commandments. You could include this information if that would be helpful to your readers. Alternate translation: “from the top of this mountain” 9:12 pkli rc://*/ta/man/translate/grammar-connect-logic-result כִּ֚י 1 The word translated as **for** indicates that what follows is a reason for what came before. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation: “since” 9:12 wp08 rc://*/ta/man/translate/figs-possession עַמְּ⁠ךָ֔ 1 Here Yahweh is using the possessive form to describe the **people** that Moses leads. If your language would not use the possessive form for this, you could use a comparable expression to describe leadership. Alternate translation: “the people whom you oversee” 9:12 n8p5 rc://*/ta/man/translate/figs-explicit שִׁחֵ֣ת 1 Here, the term **acted corruptly** means sinned or did wrong. You could include this information if that would be helpful to your readers. Alternate translation: “have transgressed” 9:12 ce69 rc://*/ta/man/translate/figs-metaphor סָ֣רוּ מַהֵ֗ר מִן־הַ⁠דֶּ֨רֶךְ֙ אֲשֶׁ֣ר צִוִּיתִ֔⁠ם 1 Here Yahweh is speaking of commandments as if they were a **path** and saying that disobeying commandments is like turning aside from that path. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “They have quickly disobeyed my commands” +9:13 gnmo rc://*/ta/man/translate/figs-quotesinquotes וַ⁠יֹּ֥אמֶר יְהוָ֖ה אֵלַ֣⁠י לֵ⁠אמֹ֑ר רָאִ֨יתִי֙ אֶת־הָ⁠עָ֣ם הַ⁠זֶּ֔ה וְ⁠הִנֵּ֥ה עַם־קְשֵׁה־עֹ֖רֶף הֽוּא 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “And Yahweh told me that he saw you, and that you are a people hard of neck” 9:13 hu2w rc://*/ta/man/translate/writing-quotations לֵ⁠אמֹ֑ר 1 Here, the word **saying** introduces direct speech. Consider natural ways of doing that in your own language. 9:13 ptck rc://*/ta/man/translate/figs-explicit רָאִ֨יתִי֙ אֶת־הָ⁠עָ֣ם הַ⁠זֶּ֔ה 1 The implication is that Yahweh has **seen** and knows everything that the Israelites do. You could include this information if that would be helpful to your readers. Alternate translation: “I know the actions of this people” 9:13 j343 rc://*/ta/man/translate/figs-metaphor וְ⁠הִנֵּ֥ה 1 Yahweh is using the term **behold** to focus Moses’ attention on what he is about to say. Your language may have a comparable expression that you could use in your translation. Alternate translation: “and indeed” @@ -1042,7 +1044,6 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 9:15 ft91 rc://*/ta/man/translate/figs-explicitinfo וְ⁠הָ⁠הָ֖ר בֹּעֵ֣ר בָּ⁠אֵ֑שׁ 1 The expression **burning in the fire** contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. Alternate translation: “and there was fire on the mountain” 9:15 ex8r rc://*/ta/man/translate/figs-possession לֻחֹ֣ת הַ⁠בְּרִ֔ית 1 Here, Moses is using the possessive form to describe **the tablets** on which Yahweh wrote **the covenant**, specifically, the words of the Ten Commandments. If your language would not use the possessive form for this, you could use an equivalent expression to describe a tablet with writing on it. Alternate translation: “the tablets that had the words of the covenant on them” 9:15 lyj0 rc://*/ta/man/translate/figs-explicitinfo שְׁתֵּ֥י יָדָֽ⁠י 1 The expression **two hands** contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. Alternate translation: “my hands” -9:16 j8rb rc://*/ta/man/translate/figs-metaphor וְ⁠הִנֵּ֤ה 1 Moses is using the term **behold** to emphasize his shock at seeing the Israelites’ sin. Your language may have a comparable expression that you could use in your translation. Alternate translation: “” 9:16 g65g rc://*/ta/man/translate/figs-yousingular חֲטָאתֶם֙ & אֱלֹֽהֵי⁠כֶ֔ם עֲשִׂיתֶ֣ם לָ⁠כֶ֔ם & סַרְתֶּ֣ם & אֶתְ⁠כֶֽם 1 The pronouns **you** and **your** here are plural. Moses is speaking to all the Israelites, so use the plural form in your translation if your language marks that distinction. 9:16 eok0 rc://*/ta/man/translate/figs-metaphor סַרְתֶּ֣ם מַהֵ֔ר מִן־הַ⁠דֶּ֕רֶךְ אֲשֶׁר־צִוָּ֥ה יְהוָ֖ה אֶתְ⁠כֶֽם 1 See how you translated this metaphor in [verse 12](../09/12.md). Alternate translation: “You had rapidly disobeyed the commandments of Yahweh” 9:17 fr0u rc://*/ta/man/translate/figs-explicitinfo וָֽ⁠אַשְׁלִכֵ֔⁠ם מֵ⁠עַ֖ל שְׁתֵּ֣י יָדָ֑⁠י 1 The expression **threw them out of my two hands** contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. Alternate translation: “and threw them” @@ -1073,7 +1074,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 9:22 yrsh rc://*/ta/man/translate/figs-explicit וּ⁠בְ⁠מַסָּ֔ה 1 This refers to the events of [Exodus 17:1-7](Exo/17/01.md), when the Israelites complained that Yahweh wanted to kill them because they had no water. In the end, Yahweh provided water for the Israelites to drink. You could include this information if that would be helpful to your readers. Alternate translation: “and at Massah, where you complained of thirst,” 9:22 wesu rc://*/ta/man/translate/figs-explicit וּ⁠בְ⁠קִבְרֹ֖ת הַֽתַּאֲוָ֑ה 1 This refers to the events of [Numbers 11:1-34](Num/11/01.md), when the Israelites complained that they were tired of eating manna. They said that they preferred the food in Egypt. As a result, Yahweh sent quail to feed the Israelites. Yahweh also punished the ungrateful Israelites by sending a plague that killed some of the Israelites. You could include this information if that would be helpful to your readers. Alternate translation: “and at Kibroth Hattaavah, where you complained about the manna” 9:22 tdds rc://*/ta/man/translate/figs-yousingular הֱיִיתֶ֖ם 1 The word **you** here is plural. Moses is speaking to all the Israelites, so use the plural form in your translation if your language marks that distinction. -9:23 uc1w rc://*/ta/man/translate/figs-explicit וּ⁠בִ⁠שְׁלֹ֨חַ יְהוָ֜ה אֶתְ⁠כֶ֗ם מִ⁠קָּדֵ֤שׁ בַּרְנֵ֨עַ֙ לֵ⁠אמֹ֔ר עֲלוּ֙ וּ⁠רְשׁ֣וּ אֶת־הָ⁠אָ֔רֶץ אֲשֶׁ֥ר נָתַ֖תִּי לָ⁠כֶ֑ם וַ⁠תַּמְר֗וּ אֶת־פִּ֤י יְהוָה֙ אֱלֹ֣הֵי⁠כֶ֔ם וְ⁠לֹ֤א הֶֽאֱמַנְתֶּם֙ ל֔⁠וֹ וְ⁠לֹ֥א שְׁמַעְתֶּ֖ם בְּ⁠קֹלֽ⁠וֹ 1 Moses discusses these events in [1:19-26](../01/19.md). See how you translated this event there. +9:23 sm0t rc://*/ta/man/translate/figs-quotesinquotes וּ⁠בִ⁠שְׁלֹ֨חַ יְהוָ֜ה אֶתְ⁠כֶ֗ם מִ⁠קָּדֵ֤שׁ בַּרְנֵ֨עַ֙ לֵ⁠אמֹ֔ר עֲלוּ֙ וּ⁠רְשׁ֣וּ אֶת־הָ⁠אָ֔רֶץ אֲשֶׁ֥ר נָתַ֖תִּי לָ⁠כֶ֑ם 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “and Yahweh sent you from Kadesh Barnea and commanded you to go up and take possession of the land that he has given to you” 9:23 hgwo rc://*/ta/man/translate/figs-yousingular אֶתְ⁠כֶ֗ם & עֲלוּ֙ וּ⁠רְשׁ֣וּ & לָ⁠כֶ֑ם & אֱלֹ֣הֵי⁠כֶ֔ם וְ⁠לֹ֤א הֶֽאֱמַנְתֶּם֙ ל֔⁠וֹ וְ⁠לֹ֥א שְׁמַעְתֶּ֖ם 1 The words **you**, **your**, and the command forms here are plural. Moses is speaking to all the Israelites, so use the plural form in your translation if your language marks that distinction. 9:23 bap1 rc://*/ta/man/translate/writing-quotations לֵ⁠אמֹ֔ר 1 Here, the word **saying** introduces direct speech. Consider natural ways of doing that in your own language. 9:23 xz23 rc://*/ta/man/translate/figs-explicit עֲלוּ֙ 1 The Israelites were camping in a valley, and had to **Go up** in order to enter the land. You could include this information if that would be helpful to your readers. Alternate translation: “Go up from the valley” @@ -1088,7 +1089,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 9:25 o1tl rc://*/ta/man/translate/figs-explicit כִּֽי־אָמַ֥ר יְהוָ֖ה לְ⁠הַשְׁמִ֥יד אֶתְ⁠כֶֽם 1 The implication is that Yahweh said that he intended to eliminate all of the Israelites. You could include this information if that would be helpful to your readers. Alternate translation: “because Yahweh intended to eliminate all of you” 9:25 kk9q rc://*/ta/man/translate/figs-yousingular אֶתְ⁠כֶֽם 1 The word **you** here is plural. Moses is speaking to all the Israelites, so use the plural form in your translation if your language marks that distinction. 9:26 ki6v rc://*/ta/man/translate/figs-doublet עַמְּ⁠ךָ֙ וְ⁠נַחֲלָ֣תְ⁠ךָ֔ 1 The terms **your people** and **your inheritance** mean similar things. Moses is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “your own people” -9:26 mct6 rc://*/ta/man/translate/figs-metonymy בְּ⁠גָדְלֶ֑⁠ךָ 1 Here, **greatness** represents Yahweh’s power and all the miracles he performed when he brought the Israelites out of Egypt. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “through your power” +9:26 mct6 rc://*/ta/man/translate/figs-abstractnouns בְּ⁠גָדְלֶ֑⁠ךָ 1 If your language does not use an abstract noun for the idea of **greatness**, you could express the same idea in another way. Alternate translation: “through your great miracles” 9:26 ifw2 rc://*/ta/man/translate/figs-metonymy בְּ⁠יָ֥ד חֲזָקָֽה 1 Here **hand** represents Yahweh’s power and actions. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “with might” 9:27 liv5 rc://*/ta/man/translate/figs-explicit זְכֹר֙ לַ⁠עֲבָדֶ֔י⁠ךָ לְ⁠אַבְרָהָ֥ם לְ⁠יִצְחָ֖ק וּֽ⁠לְ⁠יַעֲקֹ֑ב 1 The implication is that Moses wants Yahweh to remember the promises he made to Abraham, Isaac, and Jacob, and how those men obeyed Yahweh. You could include this information if that would be helpful to your readers. Alternate translation: “Remember the obedience of your servants, Abraham, Isaac, and Jacob” 9:27 s9n4 rc://*/ta/man/translate/figs-metaphor אַל־תֵּ֗פֶן אֶל 1 Here **turn** means “think about” or “regard.” Moses is speaking of turning to something as if it was the same as focusing on it. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Do not dwell on” @@ -1141,10 +1142,11 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 10:9 agmt rc://*/ta/man/translate/figs-youcrowd אֱלֹהֶ֖י⁠ךָ 1 Even though the author is referring to all of the Israelites, **your** is singular here. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. 10:9 q5x0 rc://*/ta/man/translate/figs-metaphor דִּבֶּ֛ר 1 Here **spoke** means “promised.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “promised” 10:9 fhs9 rc://*/ta/man/translate/figs-synecdoche לֽ⁠וֹ 1 Here **him** refers to Levi and his descendants. If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: “to the tribe of Levi” -10:10 hja2 rc://*/ta/man/translate/writing-quotations 0 This verse continues Moses’ speech to the Israelites from [verse 5](../10/05.md). Consider natural ways of continuing direct quotations in your language as modeled by the UST. +10:10 hja2 rc://*/ta/man/translate/writing-quotations וְ⁠אָנֹכִ֞י עָמַ֣דְתִּי בָ⁠הָ֗ר כַּ⁠יָּמִים֙ הָ⁠רִ֣אשֹׁנִ֔ים אַרְבָּעִ֣ים י֔וֹם וְ⁠אַרְבָּעִ֖ים לָ֑יְלָה וַ⁠יִּשְׁמַ֨ע יְהוָ֜ה אֵלַ֗⁠י גַּ֚ם בַּ⁠פַּ֣עַם הַ⁠הִ֔וא לֹא־אָבָ֥ה יְהוָ֖ה הַשְׁחִיתֶֽ⁠ךָ 1 This verse continues Moses’ speech to the Israelites from [verse 5](../10/05.md). Consider natural ways of continuing direct quotations in your language as modeled by the UST. 10:10 rwqv rc://*/ta/man/translate/writing-pronouns וְ⁠אָנֹכִ֞י עָמַ֣דְתִּי 1 For emphasis, Moses is stating the pronoun **myself**, whose meaning is already included in the verb translated as **stood**. If your language can state implied pronouns explicitly for emphasis, you may want to use that construction in your translation. Other languages may have other ways of bringing out this emphasis. The ULT does so by using the intensive pronoun **myself**. Alternate translation: “And indeed I stood” 10:10 v2x4 rc://*/ta/man/translate/figs-metaphor עָמַ֣דְתִּי 1 Here **stood** means “stayed” or “remained”. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “remained” 10:10 c3iz rc://*/ta/man/translate/translate-ordinal כַּ⁠יָּמִים֙ הָ⁠רִ֣אשֹׁנִ֔ים 1 If your language does not use ordinal numbers, you could use a cardinal number here or an equivalent expression. Alternate translation: “as the previous time” +10:10 vn7j rc://*/ta/man/translate/figs-idiom כַּ⁠יָּמִים֙ הָ⁠רִ֣אשֹׁנִ֔ים 1 Here the word **days** refers to a specific period of time. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “as the first period of time” 10:10 mbd1 rc://*/ta/man/translate/figs-explicit וַ⁠יִּשְׁמַ֨ע יְהוָ֜ה אֵלַ֗⁠י גַּ֚ם בַּ⁠פַּ֣עַם הַ⁠הִ֔וא 1 The implication is that Yahweh **listened** to Moses’ request to not destroy the Israelites, just like Yahweh listened to Moses’ request to not destroy Aaron in [9:26](../09/26.md). You could include this information if it would be helpful for your readers. Alternate translation: “And I interceded on your behalf and Yahweh listened to me at that time also” 10:11 ltaw rc://*/ta/man/translate/figs-synecdoche לִ⁠פְנֵ֣י 1 Here **faces** represents people. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “in front of” 10:11 yxy1 rc://*/ta/man/translate/figs-metaphor לַ⁠אֲבֹתָ֖⁠ם 1 Yahweh is using the term **fathers** to mean “ancestors.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to their predecessors” @@ -1177,7 +1179,6 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 10:20 zn42 rc://*/ta/man/translate/figs-metaphor וּ⁠ב֣⁠וֹ תִדְבָּ֔ק 1 Here Moses is speaking of having a good relationship with Yahweh as if it were clinging to him. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and with him you shall maintain a good relationship” 10:20 jmpk rc://*/ta/man/translate/figs-explicit וּ⁠בִ⁠שְׁמ֖⁠וֹ תִּשָּׁבֵֽעַ 1 The implication is that, when the Israelites **swear** by Yahweh, that means they are asking Yahweh to take note of their promise and punish them if they do not fulfill their promise. Moses wants the Israelites to only invoke Yahweh’s name when making promises. You could include this information if that would be helpful to your readers. Alternate translation: “and you shall make strong promises using his name” 10:20 r17v rc://*/ta/man/translate/figs-metonymy וּ⁠בִ⁠שְׁמ֖⁠וֹ תִּשָּׁבֵֽעַ 1 Here, **name** represents all of Yahweh: his power, presence, knowledge, and so on. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “and swear by Yahweh himself” -10:21 d1ih rc://*/ta/man/translate/figs-synecdoche which your eyes have seen 0 Here “eyes” refers to the whole person. Alternate translation: “which you yourselves have seen” 10:21 ltw9 rc://*/ta/man/translate/figs-metaphor ה֥וּא תְהִלָּתְ⁠ךָ֖ 1 This could mean: (1) “He is the one you must praise” or (2) “It is because you worship him that other peoples will praise you” 10:21 tfvs rc://*/ta/man/translate/figs-explicit אֲשֶׁר־עָשָׂ֣ה אִתְּ⁠ךָ֗ אֶת־הַ⁠גְּדֹלֹ֤ת וְ⁠אֶת־הַ⁠נּֽוֹרָאֹת֙ הָ⁠אֵ֔לֶּה 1 Moses is referring to all the miracles that Yahweh performed for the Israelites when they were in the wilderness. You could include this information if that would be helpful to your readers. Alternate translation: “who has done for you these great and fearsome things while we were in the wilderness” 10:21 pd01 rc://*/ta/man/translate/figs-synecdoche עֵינֶֽי⁠ךָ 1 Moses is using **eyes** to represent the whole person in the act of seeing. If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: “you yourself” @@ -1192,90 +1193,91 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 11:1 l1p6 rc://*/ta/man/translate/figs-explicit מִשְׁמַרְתּ֗⁠וֹ 1 The implication is that Yahweh wants the Israelites to carry out the obligations that Yahweh has commanded them to do. You could include this information if that would be helpful to your readers. Alternate translation: “the obligations that he gave you” 11:1 m9xx rc://*/ta/man/translate/figs-explicit כָּל־הַ⁠יָּמִֽים 1 Here, the phrase **all the days** means forever. You could include this information if that would be helpful to your readers. Alternate translation: “forever” 11:2 babi rc://*/ta/man/translate/figs-infostructure וִֽ⁠ידַעְתֶּם֮ הַ⁠יּוֹם֒ כִּ֣י ׀ לֹ֣א אֶת־בְּנֵי⁠כֶ֗ם אֲשֶׁ֤ר לֹֽא־יָדְעוּ֙ וַ⁠אֲשֶׁ֣ר לֹא־רָא֔וּ אֶת־מוּסַ֖ר יְהוָ֣ה אֱלֹהֵי⁠כֶ֑ם אֶת־גָּדְל֕⁠וֹ אֶת־יָד⁠וֹ֙ הַ⁠חֲזָקָ֔ה וּ⁠זְרֹע֖⁠וֹ הַ⁠נְּטוּיָֽה 1 If it would be more natural in your language, you could change the order of these clauses so that the relationship between **know** and **discipline** is clearer. Alternate translation: “And know today the discipline of Yahweh your God, which is not to your sons, who have not known and who have not seen it, his greatness, his mighty hand, or his outstretched arm,” -11:2 afrd rc://*/ta/man/translate/figs-metaphor וִֽ⁠ידַעְתֶּם֮ 1 Here **know** means “think about.” Moses is speaking of thinking about something as if it were knowing it. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “And you shall consider” 11:2 dp84 rc://*/ta/man/translate/grammar-connect-logic-contrast לֹ֣א 1 Moses uses the word **not** here to indicate a strong contrast between what the Israelites have experienced and what their descendants have experienced. Moses means that the Israelites, and not their descendants, have personally experienced Yahweh’s discipline. In your translation, indicate this strong contrast in a way that is natural in your language. Alternate translation: “in fact it is not” 11:2 zht3 rc://*/ta/man/translate/figs-metaphor אֶת־בְּנֵי⁠כֶ֗ם 1 Here, **sons** means “descendants.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to your descendants” -11:2 s2x1 rc://*/ta/man/translate/figs-explicit לֹֽא־יָדְעוּ֙ 1 Here **known** means “known about” or “heard of.” Be sure that this distinction is clear in your translation. Alternate translation: “have not known about” 11:2 b4av rc://*/ta/man/translate/figs-metaphor לֹא־רָא֔וּ 1 Here, Moses speaks of experiencing something as if it were being *seen**. If this word does not have that meaning in your language, you could state the meaning plainly. Alternate translation: “have not experienced” 11:2 ou0x rc://*/ta/man/translate/figs-doublet אֶת־יָד⁠וֹ֙ הַ⁠חֲזָקָ֔ה וּ⁠זְרֹע֖⁠וֹ הַ⁠נְּטוּיָֽה 1 The terms **mighty hand** and **outstretched arm** mean similar things. Moses is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “and his very great power” 11:2 sp6q rc://*/ta/man/translate/figs-metonymy אֶת־יָד⁠וֹ֙ הַ⁠חֲזָקָ֔ה 1 Here the word **hand** represents God’s power. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “his mighty power” -11:2 dqgp rc://*/ta/man/translate/figs-metaphor וּ⁠זְרֹע֖⁠וֹ הַ⁠נְּטוּיָֽה 1 Here, **arm** refers to Yahweh’s power. Moses speaks of stretching out an arm was like using power. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “or his strength” +11:2 dqgp rc://*/ta/man/translate/figs-metonymy וּ⁠זְרֹע֖⁠וֹ הַ⁠נְּטוּיָֽה 1 Here, **arm** refers to Yahweh’s use of his power. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “or his strong deeds” 11:3 kbie rc://*/ta/man/translate/figs-doublet וְ⁠אֶת־אֹֽתֹתָי⁠ו֙ וְ⁠אֶֽת־מַעֲשָׂ֔י⁠ו 1 The terms **signs** and **deeds** mean similar things. Moses is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “and the great deeds” -11:3 fcju rc://*/ta/man/translate/figs-explicit וְ⁠אֶת־אֹֽתֹתָי⁠ו֙ וְ⁠אֶֽת־מַעֲשָׂ֔י⁠ו אֲשֶׁ֥ר עָשָׂ֖ה בְּ⁠ת֣וֹךְ מִצְרָ֑יִם לְ⁠פַרְעֹ֥ה מֶֽלֶךְ־מִצְרַ֖יִם וּ⁠לְ⁠כָל־אַרְצֽ⁠וֹ 1 This refers to the miracles and plagues that Yahweh did to Egypt while the Israelites were slaves in Egypt. Yahweh used these deeds to show his power over Pharaoh so that he would let the Israelites leave Egypt. See [Exodus 6-14](Exo/06/01.md). +11:3 fcju rc://*/ta/man/translate/figs-explicit וְ⁠אֶת־אֹֽתֹתָי⁠ו֙ וְ⁠אֶֽת־מַעֲשָׂ֔י⁠ו אֲשֶׁ֥ר עָשָׂ֖ה בְּ⁠ת֣וֹךְ מִצְרָ֑יִם לְ⁠פַרְעֹ֥ה מֶֽלֶךְ־מִצְרַ֖יִם וּ⁠לְ⁠כָל־אַרְצֽ⁠וֹ 1 This refers to the miracles and plagues that Yahweh did in Egypt while the Israelites were slaves there. Yahweh used these deeds to show his power over Pharaoh so that he would let the Israelites leave Egypt. See [Exodus 6-14](Exo/06/01.md). Alternate translation: “and the plagues he sent to Pharoah, king of Egypt, and to all of Egypt” 11:3 ss4y rc://*/ta/man/translate/figs-synecdoche וּ⁠לְ⁠כָל־אַרְצֽ⁠וֹ 1 Here **land** refers to the land that Pharoah ruled over along with everything and everyone in it. You could include this information if that would be helpful to your readers. Alternate translation: “and to all that was in his land” -11:4 r4o8 rc://*/ta/man/translate/figs-explicit וַ⁠אֲשֶׁ֣ר עָשָׂה֩ לְ⁠חֵ֨יל מִצְרַ֜יִם לְ⁠סוּסָ֣י⁠ו וּ⁠לְ⁠רִכְבּ֗⁠וֹ אֲשֶׁ֨ר הֵצִ֜יף אֶת־מֵ֤י יַם־סוּף֙ עַל־פְּנֵי⁠הֶ֔ם בְּ⁠רָדְפָ֖⁠ם אַחֲרֵי⁠כֶ֑ם 1 This refers to the events of [Exodus 14:23-29](Exo/14/23.md). After Yahweh sent the 10th plague that killed all the firstborn sons of Egypt, Pharaoh finally let the Israelites leave Egypt. The Israelites reached the Sea of Reeds, and Yahweh caused the sea to part so they could cross it. Pharoah did not want the Israelites to leave, so he and his soldiers chased the Israelites to capture them. After the Israelites safely crossed the Sea of Reeds, Yahweh caused the waters to drown the Egyptians. +11:4 r4o8 rc://*/ta/man/translate/figs-explicit וַ⁠אֲשֶׁ֣ר עָשָׂה֩ לְ⁠חֵ֨יל מִצְרַ֜יִם לְ⁠סוּסָ֣י⁠ו וּ⁠לְ⁠רִכְבּ֗⁠וֹ אֲשֶׁ֨ר הֵצִ֜יף אֶת־מֵ֤י יַם־סוּף֙ עַל־פְּנֵי⁠הֶ֔ם בְּ⁠רָדְפָ֖⁠ם אַחֲרֵי⁠כֶ֑ם 1 This refers to the events of [Exodus 14:23-29](Exo/14/23.md). After Yahweh sent the 10th plague that killed all the firstborn sons of Egypt, Pharaoh finally let the Israelites leave Egypt. The Israelites reached the Sea of Reeds, and Yahweh caused the sea to part so they could cross it. Pharoah did not want the Israelites to leave, so he and his soldiers chased the Israelites to capture them. After the Israelites safely crossed the Sea of Reeds, Yahweh caused the waters to drown the Egyptians. Alternate translation: “and how he caused the Sea of Reeds to flood over the Egyptians when they were chasing you after you left Egypt” 11:4 hxcu rc://*/ta/man/translate/figs-infostructure וַ⁠אֲשֶׁ֣ר עָשָׂה֩ לְ⁠חֵ֨יל מִצְרַ֜יִם לְ⁠סוּסָ֣י⁠ו וּ⁠לְ⁠רִכְבּ֗⁠וֹ אֲשֶׁ֨ר הֵצִ֜יף אֶת־מֵ֤י יַם־סוּף֙ עַל־פְּנֵי⁠הֶ֔ם בְּ⁠רָדְפָ֖⁠ם אַחֲרֵי⁠כֶ֑ם 1 If it would be more natural in your language, you could change the wording of this verse. Alternate translation: “and how he caused the water of the Sea of Reeds to flow over the faces of the army of Egypt, to its horses and to its chariots in their pursuit after you” 11:4 k6kn rc://*/ta/man/translate/figs-synecdoche פְּנֵי⁠הֶ֔ם 1 Here, **faces** represents people. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “them” -11:4 er20 rc://*/ta/man/translate/figs-explicit וַ⁠יְאַבְּדֵ֣⁠ם יְהוָ֔ה עַ֖ד הַ⁠יּ֥וֹם הַ⁠זֶּֽה 1 The implication is that, after Yahweh destroyed the Egyptians, the Egyptians remained weak until the time of this speech. You could include this information if that would be helpful to your readers. Alternate translation: “and Yahweh caused their destruction to remain until this day” -11:5 fedi rc://*/ta/man/translate/figs-explicit וַ⁠אֲשֶׁ֥ר עָשָׂ֛ה לָ⁠כֶ֖ם בַּ⁠מִּדְבָּ֑ר 1 This refers to all the miracles that Yahweh performed so that the Israelites survived in the wilderness. For example, Yahweh sent water from a rock so they would not be thirsty, and he sent manna from heaven so they would not be hungry. See [Numbers 13-25](Num/13/01.md). +11:4 er20 rc://*/ta/man/translate/figs-explicit וַ⁠יְאַבְּדֵ֣⁠ם יְהוָ֔ה עַ֖ד הַ⁠יּ֥וֹם הַ⁠זֶּֽה 1 The implication is that, after Yahweh destroyed the Egyptians, the Egyptians and their army remained weak until the time of this speech. You could include this information if that would be helpful to your readers. Alternate translation: “and Yahweh caused their destruction to remain until this day” +11:5 fedi rc://*/ta/man/translate/figs-explicit וַ⁠אֲשֶׁ֥ר עָשָׂ֛ה לָ⁠כֶ֖ם בַּ⁠מִּדְבָּ֑ר 1 This refers to all the miracles that Yahweh performed to sustain the Israelites in the wilderness. For example, Yahweh sent water from a rock so they would not be thirsty, and he sent manna from heaven so they would not be hungry. See [Numbers 13-25](Num/13/01.md) for more information. Alternate translation: “and how he gave you food and water in the wilderness” 11:5 xr7g rc://*/ta/man/translate/figs-explicit עַד־הַ⁠מָּק֥וֹם הַ⁠זֶּֽה 1 The term **this place** refers to the plain of the Jordan River Valley where Moses is speaking to them before they cross over into Canaan. You could include this information if it would be helpful for your readers. Alternate translation: “to this valley” -11:6 krb7 rc://*/ta/man/translate/figs-explicit וַ⁠אֲשֶׁ֨ר עָשָׂ֜ה לְ⁠דָתָ֣ן וְ⁠לַ⁠אֲבִירָ֗ם בְּנֵ֣י אֱלִיאָב֮ בֶּן־רְאוּבֵן֒ אֲשֶׁ֨ר פָּצְתָ֤ה הָ⁠אָ֨רֶץ֙ אֶת־פִּ֔י⁠הָ וַ⁠תִּבְלָעֵ֥⁠ם וְ⁠אֶת־בָּתֵּי⁠הֶ֖ם וְ⁠אֶת־אָהֳלֵי⁠הֶ֑ם וְ⁠אֵ֤ת כָּל־הַ⁠יְקוּם֙ אֲשֶׁ֣ר בְּ⁠רַגְלֵי⁠הֶ֔ם בְּ⁠קֶ֖רֶב כָּל־יִשְׂרָאֵֽל 1 Moses is referring to the events of [Numbers 16](Num/16/01.md), when Dathan and Abiram joined Korah to rebel against Moses. Yahweh chose Moses to be their leader, so they were also rebelling against Yahweh. As a result, Yahweh \ncaused the ground to open up and caused them and everything they owned to fall in. -11:6 sp0k rc://*/ta/man/translate/figs-infostructure וַ⁠אֲשֶׁ֨ר עָשָׂ֜ה לְ⁠דָתָ֣ן וְ⁠לַ⁠אֲבִירָ֗ם בְּנֵ֣י אֱלִיאָב֮ בֶּן־רְאוּבֵן֒ אֲשֶׁ֨ר פָּצְתָ֤ה הָ⁠אָ֨רֶץ֙ אֶת־פִּ֔י⁠הָ וַ⁠תִּבְלָעֵ֥⁠ם וְ⁠אֶת־בָּתֵּי⁠הֶ֖ם וְ⁠אֶת־אָהֳלֵי⁠הֶ֑ם וְ⁠אֵ֤ת כָּל־הַ⁠יְקוּם֙ אֲשֶׁ֣ר בְּ⁠רַגְלֵי⁠הֶ֔ם בְּ⁠קֶ֖רֶב כָּל־יִשְׂרָאֵֽל 1 If it would be more natural in your language, you could change the order of these clauses. You could also start a new sentence here, as modeled by the UST. Alternate translation: “and how Yahweh caused the earth to open its mouth and swallow up Dathan and Abiram, the sons of Eliab son of Reuben, and their houses and their tents and every living thing that was in their steps, in the midst of all Israel” +11:6 krb7 rc://*/ta/man/translate/figs-explicit וַ⁠אֲשֶׁ֨ר עָשָׂ֜ה לְ⁠דָתָ֣ן וְ⁠לַ⁠אֲבִירָ֗ם בְּנֵ֣י אֱלִיאָב֮ בֶּן־רְאוּבֵן֒ אֲשֶׁ֨ר פָּצְתָ֤ה הָ⁠אָ֨רֶץ֙ אֶת־פִּ֔י⁠הָ וַ⁠תִּבְלָעֵ֥⁠ם וְ⁠אֶת־בָּתֵּי⁠הֶ֖ם וְ⁠אֶת־אָהֳלֵי⁠הֶ֑ם וְ⁠אֵ֤ת כָּל־הַ⁠יְקוּם֙ אֲשֶׁ֣ר בְּ⁠רַגְלֵי⁠הֶ֔ם בְּ⁠קֶ֖רֶב כָּל־יִשְׂרָאֵֽל 1 Moses is referring to the events of [Numbers 16](Num/16/01.md), when Dathan and Abiram joined Korah to rebel against Moses. Yahweh chose Moses to be their leader, so they were also rebelling against Yahweh. As a result, Yahweh caused the ground to open up and caused them and everything they owned to fall in. Alternate translation: “and how he punished Dathan and Abiram for their rebellion by causing the earth to swallow up them, everyone with them, and everything they owned” +11:6 sp0k rc://*/ta/man/translate/figs-infostructure וַ⁠אֲשֶׁ֨ר עָשָׂ֜ה לְ⁠דָתָ֣ן וְ⁠לַ⁠אֲבִירָ֗ם בְּנֵ֣י אֱלִיאָב֮ בֶּן־רְאוּבֵן֒ אֲשֶׁ֨ר פָּצְתָ֤ה הָ⁠אָ֨רֶץ֙ אֶת־פִּ֔י⁠הָ וַ⁠תִּבְלָעֵ֥⁠ם וְ⁠אֶת־בָּתֵּי⁠הֶ֖ם וְ⁠אֶת־אָהֳלֵי⁠הֶ֑ם וְ⁠אֵ֤ת כָּל־הַ⁠יְקוּם֙ אֲשֶׁ֣ר בְּ⁠רַגְלֵי⁠הֶ֔ם בְּ⁠קֶ֖רֶב כָּל־יִשְׂרָאֵֽל 1 If it would be more natural in your language, you could change the order of these clauses. You could also start a new sentence here, as modeled by the UST. 11:6 knk1 rc://*/ta/man/translate/translate-names לְ⁠דָתָ֣ן & וְ⁠לַ⁠אֲבִירָ֗ם & אֱלִיאָב֮ 1 The words **Dathan**, **Abiram**, and **Eliab** are names of men. See how you translated their names in [Numbers 16](Num/16/01.md). 11:6 a4jx rc://*/ta/man/translate/figs-metaphor בֶּן 1 Here, **son** means “descendant.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “descendant of” -11:6 b3l3 rc://*/ta/man/translate/figs-personification פָּצְתָ֤ה הָ⁠אָ֨רֶץ֙ אֶת־פִּ֔י⁠הָ וַ⁠תִּבְלָעֵ֥⁠ם 1 Here, Moses speaks of **the earth** as if it were a person who had a mouth that can open and swallow. Yahweh caused the earth to open and close. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “Yahweh caused the earth to open up and close up over them” -11:6 l1h6 rc://*/ta/man/translate/figs-metonymy בָּתֵּי⁠הֶ֖ם 1 Here, **houses** represents the families of Dathan and Abiram. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “households” -11:6 qy2a rc://*/ta/man/translate/figs-explicit כָּל־הַ⁠יְקוּם֙ 1 The term **living thing** includes people and animals. You could include this information if that would be helpful to your readers. Alternate translation: “every person or animal” +11:6 b3l3 rc://*/ta/man/translate/figs-personification פָּצְתָ֤ה הָ⁠אָ֨רֶץ֙ אֶת־פִּ֔י⁠הָ וַ⁠תִּבְלָעֵ֥⁠ם 1 Here, Moses is speaking of **the earth** as if it were a person who had a mouth that can open and swallow. Yahweh caused the earth to open and close. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “Yahweh made a crack in the earth underneath them and caused the earth to cover them” +11:6 l1h6 rc://*/ta/man/translate/figs-metonymy בָּתֵּי⁠הֶ֖ם 1 Here, **houses** represents the families of Dathan and Abiram. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “their households” +11:6 qy2a rc://*/ta/man/translate/figs-explicit כָּל־הַ⁠יְקוּם֙ 1 The term **living thing** includes people and animals. You could include this information if that would be helpful to your readers. Alternate translation: “every person and animal” 11:6 gy9p rc://*/ta/man/translate/figs-idiom בְּ⁠רַגְלֵי⁠הֶ֔ם 1 Here, **in their steps** is an idiom that means “belongs to them.” If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “belonged to them” -11:6 wr83 rc://*/ta/man/translate/figs-metonymy בְּ⁠קֶ֖רֶב כָּל־יִשְׂרָאֵֽל 1 Here, **midst** represents a person’s presence. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “as all Israel watched” +11:6 wr83 rc://*/ta/man/translate/figs-metonymy בְּ⁠קֶ֖רֶב כָּל־יִשְׂרָאֵֽל 1 Here, **midst** represents a person’s presence. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “and all Israel witnessed it” 11:6 g1zh rc://*/ta/man/translate/figs-metonymy יִשְׂרָאֵֽל 1 Here, **Israel** represents all of the Israelites. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “the Israelites” 11:7 ghwd rc://*/ta/man/translate/grammar-connect-logic-contrast כִּ֤י 1 Moses uses the word **But** here to indicate a strong contrast between what the Israelites have experienced and what their descendants have experienced. Moses means that the Israelites, and not their descendants, have personally experienced Yahweh’s discipline. In your translation, indicate this strong contrast in a way that is natural in your language. Alternate translation: “Whereas” 11:7 z5cl rc://*/ta/man/translate/figs-synecdoche עֵֽינֵי⁠כֶם֙ 1 Here **eyes** represents the whole person in the act of seeing. If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: “you yourselves” -11:7 owqy rc://*/ta/man/translate/figs-infostructure אֶת־כָּל־מַעֲשֵׂ֥ה יְהוָ֖ה הַ⁠גָּדֹ֑ל אֲשֶׁ֖ר עָשָֽׂה 1 If it would be more natural in your language, you could change the phrasing. Alternate translation: “all the great work that Yahweh did” +11:7 owqy rc://*/ta/man/translate/figs-infostructure אֶת־כָּל־מַעֲשֵׂ֥ה יְהוָ֖ה הַ⁠גָּדֹ֑ל אֲשֶׁ֖ר עָשָֽׂה 1 If it would be more natural in your language, you could change the phrasing so that the subject and verb are more clear. Alternate translation: “all the great work that Yahweh did” 11:7 pud2 rc://*/ta/man/translate/figs-explicit מַעֲשֵׂ֥ה יְהוָ֖ה הַ⁠גָּדֹ֑ל 1 The term **great work** refers to all the miracles and other deeds that Yahweh did using his great power. You could include this information if that would be helpful to your readers. Alternate translation: “the wonders of Yahweh” 4:37 crec rc://*/ta/man/translate/grammar-collectivenouns בְּ⁠זַרְע֖⁠וֹ אַחֲרָ֑י⁠ו 1 In this verse, the pronouns **his** and **him** are singular in form, but they refer to all of the Israelites’ ancestors as a group. If it would be helpful in your language, you could say this plainly. Alternate translation: “their seed after them” 11:8 o97u rc://*/ta/man/translate/grammar-connect-logic-goal לְמַ֣עַן 1 Here, **so that** marks what comes after it as the goal or purpose of what comes before it. Use a connector in your language that makes it clear that this is the purpose. -11:8 a2nh rc://*/ta/man/translate/figs-hendiadys תֶּחֶזְק֗וּ וּ⁠בָאתֶם֙ 1 The two words **be strong** and **go in** express a single idea. The word **be strong** tells how they will be able to go in and conquer the land. If it would be more natural in your language, you could express this meaning in a different way. Alternate translation: “you may be strong enough to go in” +11:8 a2nh rc://*/ta/man/translate/figs-hendiadys תֶּחֶזְק֗וּ וּ⁠בָאתֶם֙ 1 The two words **be strong** and **go in** express a single idea. The word **be strong** tells how they will be able to go in and conquer the land. If it would be more natural in your language, you could express this meaning in a different way. Alternate translation: “you may be prepared to go in” 11:8 ppnc rc://*/ta/man/translate/figs-go וּ⁠בָאתֶם֙ 1 In a context such as this, your language might say “come” instead of **go**. Alternate translation: “and come in” 11:8 z7fm rc://*/ta/man/translate/figs-explicit עֹבְרִ֥ים 1 Moses is using the term **going over** because the Israelites must cross the Jordan River to enter into Canaan. You could include this information if that would be helpful to your readers. Alternate translation: “are crossing the Jordan” 11:9 n8nw rc://*/ta/man/translate/grammar-connect-logic-goal וּ⁠לְמַ֨עַן 1 Here, **so that** marks what comes after it as the goal or purpose of obeying Yahweh. Use a connector in your language that makes it clear that this is the purpose. -11:9 h376 rc://*/ta/man/translate/figs-metaphor תַּאֲרִ֤יכוּ יָמִים֙ 1 If the Israelites obey Yahweh, they will **prolong** the **days** when they live on the land. Moses is speaking of time as if it were something over which man could exercise control, to prolong it. You could include this information if it would be helpful for your readers. Alternate translation: “you may live for many generations” +11:9 h376 rc://*/ta/man/translate/figs-metaphor תַּאֲרִ֤יכוּ יָמִים֙ 1 If the Israelites obey Yahweh, they will **prolong** the **days** when they live on the land. Moses is speaking of time as if it were something over which man could exercise control, to prolong it. You could include this information if it would be helpful for your readers. Alternate translation: “you may dwell continuosly” 11:9 xc4c rc://*/ta/man/translate/figs-metaphor לַ⁠אֲבֹתֵי⁠כֶ֛ם 1 Moses is using the term **fathers** to mean “ancestors.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to your predecessors” -11:9 gfv3 rc://*/ta/man/translate/figs-idiom אֶ֛רֶץ זָבַ֥ת חָלָ֖ב וּ⁠דְבָֽשׁ 1 Here, **a land flowing with milk and honey** is an idiom that means “a very fertile land.” The word **milk** means that much cattle can survive there and produce milk. The word **honey** means that crops grow well there, so bees can produce honey. If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. See how you translated this in [6:3](../06/03.md). Alternate translation: “in a rich and fertile land” or “in a land good for cattle and crops” -11:10 nbu8 rc://*/ta/man/translate/figs-metonymy וְ⁠הִשְׁקִ֥יתָ בְ⁠רַגְלְ⁠ךָ֖ 1 The word **foot** refers to hard work. In Egypt, workers would use their feet to turn a water wheel that would water the fields. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “and struggled just to water the fields” +11:9 gfv3 rc://*/ta/man/translate/figs-idiom אֶ֛רֶץ זָבַ֥ת חָלָ֖ב וּ⁠דְבָֽשׁ 1 See how you translated this in [6:3](../06/03.md). +11:10 nbu8 rc://*/ta/man/translate/figs-metonymy וְ⁠הִשְׁקִ֥יתָ בְ⁠רַגְלְ⁠ךָ֖ 1 The word **foot** refers to hard work. In Egypt, workers would use their feet to turn a water wheel that would water the fields. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “and labored just to water the fields” 11:10 kfl7 rc://*/ta/man/translate/figs-idiom כְּ⁠גַ֥ן הַ⁠יָּרָֽק 1 Here, **garden of herbs** refers to a vegetable garden. If it would be helpful for your readers, you could state the meaning plainly. Alternate translation: “vegetable garden” -11:11 wn5t rc://*/ta/man/translate/figs-personification לִ⁠מְטַ֥ר הַ⁠שָּׁמַ֖יִם תִּשְׁתֶּה־מָּֽיִם 1 Here, Moses speaks of the land as if it were a person who could **drink water**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “watered by the rain” -11:12 a1x8 rc://*/ta/man/translate/figs-metonymy תָּמִ֗יד עֵינֵ֨י יְהוָ֤ה אֱלֹהֶ֨י⁠ךָ֙ בָּ֔⁠הּ 1 Here **eyes** represents attention and care. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “Yahweh your God is always watching over it” -11:13 l1bu וְ⁠הָיָ֗ה אִם 1 Moses is suggesting that this is a hypothetical condition, that Yahweh will only bless the Israelites if they obey his commands. Use a natural form in your language for introducing a situation that could happen. Alternate translation: “text” -11:13 r5mf rc://*/ta/man/translate/figs-distinguish מִצְוֺתַ֔⁠י 1 This does not mean that the commandments originate from Moses. Moses means that he is relaying Yahweh’s commandments to the Israelites. Be sure that this distinction is clear in your translation. Alternate translation: “Yahweh’s commandments” -11:13 tfk6 rc://*/ta/man/translate/figs-idiom בְּ⁠כָל־לְבַבְ⁠כֶ֖ם וּ⁠בְ⁠כָל־נַפְשְׁ⁠כֶֽם 1 Here, heart and soul could be: (1) terms that both refer to a person’s inner being that are used together for emphasis. Alternate translation: “with all your inner being” (2) terms that refer to different aspects of a person’s inner being. Alternate translation: “with all your being and with all your person” +11:11 wn5t rc://*/ta/man/translate/figs-personification לִ⁠מְטַ֥ר הַ⁠שָּׁמַ֖יִם תִּשְׁתֶּה־מָּֽיִם 1 Here, Moses speaks of the land as if it were a person who could **drink water**. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “watered by rainfall” +11:12 a1x8 rc://*/ta/man/translate/figs-metonymy תָּמִ֗יד עֵינֵ֨י יְהוָ֤ה אֱלֹהֶ֨י⁠ךָ֙ בָּ֔⁠הּ 1 Here **eyes** represents attention and care. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “Yahweh your God cares for it always” +11:13 l1bu rc://*/ta/man/translate/grammar-connect-condition-hypothetical וְ⁠הָיָ֗ה אִם 1 Moses is suggesting that this is a hypothetical condition, that Yahweh will only bless the Israelites if they obey his commands. Use a natural form in your language for introducing a situation that could happen. Alternate translation: “Granted that” +11:13 ro0e rc://*/ta/man/translate/figs-reduplication שָׁמֹ֤עַ תִּשְׁמְעוּ֙ 1 Moses is repeating the verb **listen** in order to intensify the idea that it expresses. If your language can repeat words for intensification, it would be appropriate to do that here in your translation. If not, your language may have another way of expressing the emphasis. Alternate translation: “you will surely listen” +11:13 r5mf rc://*/ta/man/translate/figs-distinguish מִצְוֺתַ֔⁠י 1 Moses is relaying Yahweh’s commandments to the Israelites. He does not mean that the commandments originate from him. You could include this information if that would be helpful for your readers. Alternate translation: “Yahweh’s commandments” +11:13 tfk6 rc://*/ta/man/translate/figs-doublet בְּ⁠כָל־לְבַבְ⁠כֶ֖ם וּ⁠בְ⁠כָל־נַפְשְׁ⁠כֶֽם 1 Here, heart and soul could be: (1) terms that both refer to a person’s inner being that are used together for emphasis. Alternate translation: “with all your inner being” (2) terms that refer to different aspects of a person’s inner being. Alternate translation: “with all your being and with all your person” +11:14 epdj rc://*/ta/man/translate/grammar-connect-condition-hypothetical וְ⁠נָתַתִּ֧י 1 This verse continues the hypothetical situation proposed in the previous verse. Use a natural form in your language for introducing the consequence of a situation that could happen. Alternate translation: “and if that happens, then I will give” 11:14 y9qx rc://*/ta/man/translate/figs-explicit וְ⁠נָתַתִּ֧י מְטַֽר־אַרְצְ⁠כֶ֛ם בְּ⁠עִתּ֖⁠וֹ יוֹרֶ֣ה וּ⁠מַלְק֑וֹשׁ 1 The implication is that Yahweh will cause **the rain** to fall on the **land** at the proper times for growing crops. The **former rain** is the spring rains and the **latter rain** is the autumn rains. You could include this information if that would be helpful to your readers. “I will cause it to rain on your land in the proper season, spring and fall” -11:14 b1z3 וְ⁠נָתַתִּ֧י 1 Here **I** refers to Yahweh. Moses is telling the Israelites what Yahweh said. If it would be helpful for your readers, you could use the third person pronoun. Alternate translation: “Yahweh will give” or “He will give” -11:14 nxk0 rc://*/ta/man/translate/grammar-collectivenouns מְטַֽר & דְגָנֶ֔⁠ךָ וְ⁠תִֽירֹשְׁ⁠ךָ֖ וְ⁠יִצְהָרֶֽ⁠ךָ 1 In this verse, the words **rain**, **grain**, **wine**, and **oil** are singular in form, but it refers to all rainfall, crops and produce as a group. If it would be helpful in your language, you could say this plainly, as modeled by the UST. +11:14 b1z3 rc://*/ta/man/translate/writing-pronouns וְ⁠נָתַתִּ֧י 1 Here **I** refers to Yahweh. Moses is telling the Israelites what Yahweh said. If it would be helpful for your readers, you could use the third person pronoun. Alternate translation: “then Yahweh will give” +11:14 nxk0 rc://*/ta/man/translate/grammar-collectivenouns מְטַֽר & דְגָנֶ֔⁠ךָ וְ⁠תִֽירֹשְׁ⁠ךָ֖ וְ⁠יִצְהָרֶֽ⁠ךָ 1 In this verse, the words **rain**, **grain**, **wine**, and **oil** are singular in form, but they refer to all rainfall, crops and produce as a group. If it would be helpful in your language, you could say this plainly, as modeled by the UST. 11:14 lfxa rc://*/ta/man/translate/figs-youcrowd וְ⁠אָסַפְתָּ֣ דְגָנֶ֔⁠ךָ וְ⁠תִֽירֹשְׁ⁠ךָ֖ וְ⁠יִצְהָרֶֽ⁠ךָ 1 Even though Moses is speaking to all the Israelites, **you** and **your** are singular here. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. 11:14 tiy4 rc://*/ta/man/translate/figs-explicit וְ⁠תִֽירֹשְׁ⁠ךָ֖ וְ⁠יִצְהָרֶֽ⁠ךָ 1 The implication is that Yahweh will bless the crops of grapes and olives. Wine is made from grapes and oil is made from olives. You could include this information if that would be helpful to your readers. Alternate translation: “grapes for your new wine and olive trees for your oil” -11:15 ukl6 rc://*/ta/man/translate/writing-pronouns וְ⁠נָתַתִּ֛י 1 Here **I** refers to Yahweh. Moses is telling the Israelites what Yahweh said. If it would be helpful for your readers, you could use the third person pronoun. Alternate translation: “And Yahweh will give” or “And he will give” +11:15 hnhl rc://*/ta/man/translate/grammar-connect-condition-hypothetical וְ⁠נָתַתִּ֛י 1 This verse continues the hypothetical situation proposed in [verse 13](../11/13.md). Use a natural form in your language for introducing the consequence of a situation that could happen. Alternate translation: “Then, I will give” +11:15 ukl6 rc://*/ta/man/translate/writing-pronouns וְ⁠נָתַתִּ֛י 1 Here **I** refers to Yahweh. Moses is telling the Israelites what Yahweh said. If it would be helpful for your readers, you could use the third person pronoun. Alternate translation: “And Yahweh will give” 11:15 nrls rc://*/ta/man/translate/figs-youcrowd בְּ⁠שָׂדְ⁠ךָ֖ לִ⁠בְהֶמְתֶּ֑⁠ךָ וְ⁠אָכַלְתָּ֖ וְ⁠שָׂבָֽעְתָּ 1 Even though Moses is speaking to all the Israelites, **you** and **your** are singular here. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. -11:15 wrwl rc://*/ta/man/translate/figs-explicit וְ⁠אָכַלְתָּ֖ וְ⁠שָׂבָֽעְתָּ 1 This does not mean that, after eating, the Israelites will be satisfied and never have to eat again. Moses means that the Israelites will always have enough food to eat. Be sure this distinction is clear in your translation. Alternate translation: “and you will always have enough food to eat” +11:15 wrwl rc://*/ta/man/translate/figs-explicit וְ⁠אָכַלְתָּ֖ וְ⁠שָׂבָֽעְתָּ 1 Moses means that the Israelites will always have enough food to eat. This does not mean that, after eating, the Israelites will be satisfied and never have to eat again. You could include this information if that would be helpful for your readers. Alternate translation: “and you will always have enough food to eat” 11:16 vz1g rc://*/ta/man/translate/figs-hypo פֶּ֥ן 1 Moses is using the word **lest** to introduce a hypothetical condition as a warning. Use a natural form in your language for introducing a situation that could happen. Alternate translation: “in case” 11:16 f3wj rc://*/ta/man/translate/figs-metonymy יִפְתֶּ֖ה לְבַבְ⁠כֶ֑ם 1 Here **heart** represents a person’s desire and will. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “you are deceived by your desires” 11:16 bvcq rc://*/ta/man/translate/grammar-collectivenouns יִפְתֶּ֖ה לְבַבְ⁠כֶ֑ם 1 In this verse, the word **heart** is singular in form, but it refers to all the hearts of the Israelites as a group. If it would be helpful in your language, you could say this plainly. Alternate translation: “your hearts are deceived” 11:16 g77o rc://*/ta/man/translate/figs-activepassive יִפְתֶּ֖ה לְבַבְ⁠כֶ֑ם 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “your heart causes you to disobey” -11:16 a9sp rc://*/ta/man/translate/figs-metaphor וְ⁠סַרְתֶּ֗ם 1 Here, **turn aside** means to disobey or stop following. Moses is speaking of obedience as if it were walking behind Yahweh. If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “and disobey” -11:17 zgj8 rc://*/ta/man/translate/figs-metaphor וְ⁠חָרָ֨ה אַף־יְהוָ֜ה בָּ⁠כֶ֗ם 1 Moses is speaking as if Yahweh’s anger were a fire that burns and destroys things. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “And Yahweh your God will be very angry with you” +11:16 a9sp rc://*/ta/man/translate/figs-metaphor וְ⁠סַרְתֶּ֗ם 1 Here, **turn aside** means to disobey or stop following. Moses is speaking of commandments as if they were a path and saying that disobeying commandments is like turning aside from that path. If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “and disobey” +11:17 zgj8 rc://*/ta/man/translate/figs-metaphor וְ⁠חָרָ֨ה אַף־יְהוָ֜ה בָּ⁠כֶ֗ם 1 Moses is speaking as if Yahweh’s anger were a fire that burns and destroys things. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “And Yahweh your God will rage against you” 11:17 om98 rc://*/ta/man/translate/figs-metonymy אַף 1 Here, **nose** represents anger. If it would be helpful in your language, you could use a body part from your language that is associated with anger or state the meaning plainly. Alternate translation: “the anger of” 11:17 x9gt rc://*/ta/man/translate/grammar-connect-words-phrases וְ⁠עָצַ֤ר אֶת־הַ⁠שָּׁמַ֨יִם֙ וְ⁠לֹֽא־יִהְיֶ֣ה מָטָ֔ר וְ⁠הָ֣⁠אֲדָמָ֔ה לֹ֥א תִתֵּ֖ן אֶת־יְבוּלָ֑⁠הּ וַ⁠אֲבַדְתֶּ֣ם מְהֵרָ֗ה מֵ⁠עַל֙ הָ⁠אָ֣רֶץ הַ⁠טֹּבָ֔ה 1 Moses is describing a chain of events that will happen as the result of disobedience. If there is no rain, then the crops will not grow. If the crops do not grow, then the people will die from starvation. If the connection between these statements is unclear, you may want to use connecting words to show the cause and effect relationships. Alternate translation: “And he will restrain the heavens so there will be no rain, then the land will not give its fruit, then you will perish quickly from off the good land” 11:17 a2a4 rc://*/ta/man/translate/figs-explicit וְ⁠עָצַ֤ר אֶת־הַ⁠שָּׁמַ֨יִם֙ וְ⁠לֹֽא־יִהְיֶ֣ה מָטָ֔ר 1 The implication is that Yahweh will keep the rain from falling from the sky. You could include this information if that would be helpful to your readers. Alternate translation: “And he will not let rain fall” -11:18 q8ih rc://*/ta/man/translate/figs-metaphor וְ⁠שַׂמְתֶּם֙ אֶת־דְּבָרַ֣⁠י אֵ֔לֶּה עַל־לְבַבְ⁠כֶ֖ם וְ⁠עַֽל־נַפְשְׁ⁠כֶ֑ם 1 Moses is speaking as if **words** were objects and as if a person’s **heart** and **soul** were a container that one could place words into. Moses means that he wants the Israelites to remember and cherish Yahweh’s commands. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “And you shall cherish these words of mine in your heart and in your soul” -11:18 c5kb rc://*/ta/man/translate/figs-metonymy אֶת־דְּבָרַ֣⁠י אֵ֔לֶּה 1 Here, **words** represents Yahweh’s commands which Moses is repeating to the Israelites. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “these commands from Yahweh” -11:18-20 wma6 rc://*/ta/man/translate/figs-metaphor וּ⁠קְשַׁרְתֶּ֨ם אֹתָ֤⁠ם לְ⁠אוֹת֙ עַל־יֶדְ⁠כֶ֔ם וְ⁠הָי֥וּ לְ⁠טוֹטָפֹ֖ת בֵּ֥ין עֵינֵי⁠כֶֽם & וּ⁠כְתַבְתָּ֛⁠ם עַל־מְזוּז֥וֹת בֵּיתֶ֖⁠ךָ וּ⁠בִ⁠שְׁעָרֶֽי⁠ךָ 1 The law was so important to remember that Moses wanted the Israelites to remember the law, as if the law were on their hand, between their eyes, on their doorposts, and on their gates. See how you translated this in [6:8-9](../06/08.md). +11:18 q8ih rc://*/ta/man/translate/figs-metaphor וְ⁠שַׂמְתֶּם֙ אֶת־דְּבָרַ֣⁠י אֵ֔לֶּה עַל־לְבַבְ⁠כֶ֖ם וְ⁠עַֽל־נַפְשְׁ⁠כֶ֑ם 1 Moses is speaking as if **words** were objects and a person’s **heart** and **soul** were a container that one could place words into. Moses means that he wants the Israelites to remember and cherish Yahweh’s commands. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “And you shall cherish my words” +11:18 c5kb rc://*/ta/man/translate/figs-metonymy אֶת־דְּבָרַ֣⁠י אֵ֔לֶּה 1 Here, **words** represents Yahweh’s commands which Moses is repeating to the Israelites. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “these laws from Yahweh” +11:18-20 wma6 rc://*/ta/man/translate/figs-metaphor וּ⁠קְשַׁרְתֶּ֨ם אֹתָ֤⁠ם לְ⁠אוֹת֙ עַל־יֶדְ⁠כֶ֔ם וְ⁠הָי֥וּ לְ⁠טוֹטָפֹ֖ת בֵּ֥ין עֵינֵי⁠כֶֽם & וּ⁠כְתַבְתָּ֛⁠ם עַל־מְזוּז֥וֹת בֵּיתֶ֖⁠ךָ וּ⁠בִ⁠שְׁעָרֶֽי⁠ךָ 1 Moses is saying that the Israelites should remember the law so well that it would be as if the law were written on their hand, between their eyes, on their doorposts, and on their gates. See how you translated this in [6:8-9](../06/08.md). 11:18 i4pl rc://*/ta/man/translate/figs-metonymy עַל־לְבַבְ⁠כֶ֖ם וְ⁠עַֽל־נַפְשְׁ⁠כֶ֑ם 1 Here, heart and soul could be: (1) terms that both refer to a person’s inner being that are used together for emphasis. Alternate translation: “on all your inner being” (2) terms that refer to different aspects of a person’s inner being. Alternate translation: “on all your being and on all your person” 11:18 d4s2 rc://*/ta/man/translate/translate-unknown לְ⁠טוֹטָפֹ֖ת 1 A **frontlet** is a type of decorative accessory, often used as a symbol of commitment, worn around the head. If your readers would not be familiar with this type of headwear, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “as a symbolic headband” -11:18 xfgl rc://*/ta/man/translate/figs-metonymy בֵּ֥ין עֵינֵי⁠כֶֽם 1 Here, the phrase **between your eyes** refers to the forehead. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “above your brow” +11:18 xfgl rc://*/ta/man/translate/figs-metonymy בֵּ֥ין עֵינֵי⁠כֶֽם 1 Here, the phrase **between your eyes** is an idiom that means “forehead.” If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “above your brow” 11:19 bkgt rc://*/ta/man/translate/figs-metaphor אֶת־בְּנֵי⁠כֶ֖ם 1 Here, **sons** means “children.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to your offspring” 11:19 yv8n rc://*/ta/man/translate/figs-merism בְּ⁠שִׁבְתְּ⁠ךָ֤ בְּ⁠בֵיתֶ֨⁠ךָ֙ וּ⁠בְ⁠לֶכְתְּ⁠ךָ֣ בַ⁠דֶּ֔רֶךְ 1 Here, Moses is referring to every place an Israelite would go in daily life by naming the parts that are at the extreme ends of it. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “wherever you are” 11:19 vrwa rc://*/ta/man/translate/figs-merism וּֽ⁠בְ⁠שָׁכְבְּ⁠ךָ֖ וּ⁠בְ⁠קוּמֶֽ⁠ךָ 1 Here, Moses is referring to all activities of daily life by naming the parts that are at the extreme ends of it. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and whatever you are doing” -11:20 f5zw rc://*/ta/man/translate/figs-explicit וּ⁠בִ⁠שְׁעָרֶֽי⁠ךָ 1 Here the word **gates** refer to city gates. In those days, homes did not have gates, so we know that Moses is referring to city gates. You could include this information if that would be helpful to your readers. Alternate translation: “and on the gates of your city” +11:20 f5zw rc://*/ta/man/translate/figs-explicit וּ⁠בִ⁠שְׁעָרֶֽי⁠ךָ 1 Here the word **gates** refers to city gates. In those days, homes did not have gates, so we know that Moses is referring to city gates. You could include this information if that would be helpful to your readers. Alternate translation: “and on the entrance to your city” 11:21 h0nh rc://*/ta/man/translate/grammar-connect-logic-goal לְמַ֨עַן 1 Here, **so that** marks what follows as the goal or purpose of [verses 18-20](../11/18.md). Use a connector in your language that makes it clear that this is the purpose. -11:21 s3fj rc://*/ta/man/translate/figs-activepassive יִרְבּ֤וּ יְמֵי⁠כֶם֙ וִ⁠ימֵ֣י בְנֵי⁠כֶ֔ם 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “you and your children may live for a long time” +11:21 s3fj rc://*/ta/man/translate/figs-activepassive יִרְבּ֤וּ יְמֵי⁠כֶם֙ וִ⁠ימֵ֣י בְנֵי⁠כֶ֔ם 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “you and your children may have longevity” 11:21 xtpr rc://*/ta/man/translate/figs-metaphor בְנֵי⁠כֶ֔ם 1 Here, **sons** means “descendants.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “your offspring” 11:21 pi2p rc://*/ta/man/translate/figs-metaphor לַ⁠אֲבֹתֵי⁠כֶ֖ם 1 Moses is using the term **fathers** to mean “ancestors.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to your predecessors” -11:21 kg7q rc://*/ta/man/translate/figs-simile כִּ⁠ימֵ֥י הַ⁠שָּׁמַ֖יִם עַל־הָ⁠אָֽרֶץ 1 Moses is saying that the lifespan of the Israelites would be equal to the length of time that the **heavens** exist **over the earth**. If it would be helpful in your language, you could state that explicitly. Alternate translation: “forever” -11:22 qq4s כִּי֩ 1 Here, Moses is using **For** to introduce blessings for obedience. If it would be helpful in your language, you could use a different word or phrase for introductions. Alternate translation: “Now” +11:21 kg7q rc://*/ta/man/translate/figs-simile כִּ⁠ימֵ֥י הַ⁠שָּׁמַ֖יִם עַל־הָ⁠אָֽרֶץ 1 Moses is saying that the Israelites and their descendants would live on the land for so long that that time would be equal to the length of time that the **heavens** exist **over the earth**. If it would be helpful in your language, you could state that explicitly. Alternate translation: “forever” +11:22 qq4s rc://*/ta/man/translate/grammar-connect-words-phrases כִּי֩ 1 Here, Moses is using **For** to introduce blessings for obedience. If it would be helpful in your language, you could use a different word or phrase for introductions. Alternate translation: “Now” 11:22-23 q3vs rc://*/ta/man/translate/grammar-connect-condition-hypothetical אִם־שָׁמֹ֨ר תִּשְׁמְר֜וּ⁠ן אֶת־כָּל־הַ⁠מִּצְוָ֣ה הַ⁠זֹּ֗את אֲשֶׁ֧ר אָנֹכִ֛י מְצַוֶּ֥ה אֶתְ⁠כֶ֖ם לַ⁠עֲשֹׂתָ֑⁠הּ לְ⁠אַהֲבָ֞ה אֶת־יְהוָ֧ה אֱלֹהֵי⁠כֶ֛ם לָ⁠לֶ֥כֶת בְּ⁠כָל־דְּרָכָ֖י⁠ו וּ⁠לְ⁠דָבְקָה־בֽ⁠וֹ & וְ⁠הוֹרִ֧ישׁ יְהוָ֛ה אֶת־כָּל־הַ⁠גּוֹיִ֥ם הָ⁠אֵ֖לֶּה מִ⁠לִּ⁠פְנֵי⁠כֶ֑ם וִֽ⁠ירִשְׁתֶּ֣ם גּוֹיִ֔ם גְּדֹלִ֥ים וַ⁠עֲצֻמִ֖ים מִ⁠כֶּֽם 1 Moses is suggesting that this is a hypothetical condition, that Yahweh will only give the Israelites victory if they obey him. Use a natural form in your language for introducing a situation that could happen, as modeled by the UST. -11:22 nmys rc://*/ta/man/translate/figs-reduplication שָׁמֹ֨ר תִּשְׁמְר֜וּ⁠ן 1 The words **indeed keep** translate verbs that are repeated for emphasis. If your language can repeat words for emphasis, it would be appropriate to use that construction here in your translation. -11:22 xgm5 rc://*/ta/man/translate/figs-explicitinfo אָנֹכִ֛י מְצַוֶּ֥ה אֶתְ⁠כֶ֖ם לַ⁠עֲשֹׂתָ֑⁠הּ 1 The expression **I am commanding you to do them** contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. Alternate translation: “I am commanding you to do” -11:22 bh45 rc://*/ta/man/translate/figs-metaphor לָ⁠לֶ֥כֶת בְּ⁠כָל־דְּרָכָ֖י⁠ו 1 Here, **walk in all his ways** means “obey him.” Moses is speaking of Yahweh if people were physically walking in his footsteps. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to obey him” +11:22 nmys rc://*/ta/man/translate/figs-reduplication שָׁמֹ֨ר תִּשְׁמְר֜וּ⁠ן 1 The phrase **keeping, you will keep** translate verbs that are repeated for emphasis. If your language can repeat words for emphasis, it would be appropriate to use that construction here in your translation. +11:22 xgm5 rc://*/ta/man/translate/figs-explicitinfo אָנֹכִ֛י מְצַוֶּ֥ה אֶתְ⁠כֶ֖ם לַ⁠עֲשֹׂתָ֑⁠הּ 1 The expression **I am commanding you to do them** contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression, as modeled by the UST. +11:22 bh45 rc://*/ta/man/translate/figs-metaphor לָ⁠לֶ֥כֶת בְּ⁠כָל־דְּרָכָ֖י⁠ו 1 Here, **walk in all his ways** means “obey him.” Moses is speaking of commandment as if they were **ways** that one could **walk** in. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to obey him” 11:22 e7rk rc://*/ta/man/translate/figs-metaphor וּ⁠לְ⁠דָבְקָה־בֽ⁠וֹ 1 Here Moses is speaking of having a good relationship with Yahweh as if a person were physically clinging to him. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and with him you shall maintain a good relationship” 11:23 zr2c rc://*/ta/man/translate/figs-metonymy אֶת־כָּל־הַ⁠גּוֹיִ֥ם הָ⁠אֵ֖לֶּה & גּוֹיִ֔ם 1 Here **nations** represents the people living in those nations. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “all of the people of these nations … people from nations” 11:23 cgel rc://*/ta/man/translate/figs-metonymy מִ⁠לִּ⁠פְנֵי⁠כֶ֑ם 1 Here, **faces** represents the presence of people. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “before you” @@ -1284,15 +1286,15 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 11:25 imb9 rc://*/ta/man/translate/figs-metaphor לֹא־יִתְיַצֵּ֥ב אִ֖ישׁ 1 Here stand means “resist” or “stop.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “No man will survive the battle” 11:25 ksp6 rc://*/ta/man/translate/figs-genericnoun אִ֖ישׁ 1 By **man**, Moses means anyone from the enemy people groups. If it would be helpful for your readers, you could include this information in your translation. Alternate translation: “army of these peoples” 11:25 xm93 rc://*/ta/man/translate/figs-metonymy בִּ⁠פְנֵי⁠כֶ֑ם 1 Here, **faces** represents the presence of people. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “before you” -11:25 zn8i rc://*/ta/man/translate/figs-metaphor פַּחְדְּ⁠כֶ֨ם וּ⁠מֽוֹרַאֲ⁠כֶ֜ם יִתֵּ֣ן ׀ יְהוָ֣ה אֱלֹֽהֵי⁠כֶ֗ם 1 Here Moses speaks of emotions as if they were something one could physically put on the land. He means that he will cause the peoples to feel **fear** and **terror**. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “Yahweh your God will cause the peoples to feel the fear of you and the terror of you” +11:25 zn8i rc://*/ta/man/translate/figs-metaphor פַּחְדְּ⁠כֶ֨ם וּ⁠מֽוֹרַאֲ⁠כֶ֜ם יִתֵּ֣ן ׀ יְהוָ֣ה אֱלֹֽהֵי⁠כֶ֗ם 1 Here Moses speaks of emotions as if they were objects one could physically put on the land. He means that he will cause the peoples to feel **fear** and **terror**. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “Yahweh your God will cause the peoples to feel the fear of you and the terror of you” 11:25 lh5w rc://*/ta/man/translate/figs-abstractnouns פַּחְדְּ⁠כֶ֨ם וּ⁠מֽוֹרַאֲ⁠כֶ֜ם יִתֵּ֣ן ׀ יְהוָ֣ה אֱלֹֽהֵי⁠כֶ֗ם עַל־פְּנֵ֤י כָל־הָ⁠אָ֨רֶץ֙ 1 If your language does not use abstract nouns for the ideas of **fear** and **terror**, you could express the same ideas in other ways. Alternate translation: “Yahweh your God will cause you to frighten and terrify all the land” 11:25 r396 rc://*/ta/man/translate/figs-doublet פַּחְדְּ⁠כֶ֨ם וּ⁠מֽוֹרַאֲ⁠כֶ֜ם 1 The terms **fear** and **terror** mean similar things. Moses is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “the extremely great fear of you” 11:25 u7i7 rc://*/ta/man/translate/figs-possession פַּחְדְּ⁠כֶ֨ם וּ⁠מֽוֹרַאֲ⁠כֶ֜ם 1 Yahweh is using the possessive form to describe how the Israelites will cause **fear** and **terror**. If your language would not use the possessive form for this, you could use a comparable expression that describes cause and effect. Alternate translation: “the fear caused by you and the terror caused by you” -11:25 w58w rc://*/ta/man/translate/figs-metonymy פְּנֵ֤י כָל־הָ⁠אָ֨רֶץ֙ 1 Here, **the face of all the land** represents all the people who live on the land. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “all the people in the land” +11:25 w58w rc://*/ta/man/translate/figs-metonymy פְּנֵ֤י כָל־הָ⁠אָ֨רֶץ֙ 1 Here, **the face of all the land** represents all the people who live on the land. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “all the people living in the place” 11:26 tc5k rc://*/ta/man/translate/figs-metaphor רְאֵ֗ה 1 Moses is using the term **Look** to focus the Israelites' attention on what he is about to say. Your language may have a comparable expression that you could use in your translation. Alternate translation: “Now” -11:26 d2d5 rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵי⁠כֶ֖ם 1 Here, **faces** represents the presence of a people. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “before you” +11:26 d2d5 rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵי⁠כֶ֖ם 1 Here, **faces** represents the presence of people. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “before you” 11:26 a8kb rc://*/ta/man/translate/figs-explicit בְּרָכָ֖ה וּ⁠קְלָלָֽה 1 The implication is that the Israelites have a choice between obedience and disobedience. If the Israelites obey Yahweh, then they will receive a **blessing**, and if they disobey, they will receive the **curse** of Yahweh’s punishment. You could include this information if that would be helpful to your readers. Alternate translation: “the choice to receive a blessing or a curse from Yahweh” -11:28 ei5p rc://*/ta/man/translate/figs-metaphor וְ⁠סַרְתֶּ֣ם מִן־הַ⁠דֶּ֔רֶךְ 1 Here, **turn aside** means to disobey or stop following. Moses is speaking of obedience as if it were walking on a **way**. If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “and disobey the commands” +11:28 ei5p rc://*/ta/man/translate/figs-metaphor וְ⁠סַרְתֶּ֣ם מִן־הַ⁠דֶּ֔רֶךְ 1 Here, **turn aside** means to disobey or stop following. Moses is speaking of Yahweh’s commandments as if they were **way** that one could walk on and disobedience as turning aside from that way. If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “and disobey the commands” 11:29 lui9 rc://*/ta/man/translate/grammar-connect-words-phrases וְ⁠הָיָ֗ה 1 **And it will happen** introduces a command. If the connection between this statement and the previous one is not clear, you may want to use a connecting word to show how this statement relates to what came before it. Use a natural form in your language for connecting this statement to the previous one. Alternate translation: “You will acknowledge the blessing and the curse” 11:29 zsz3 rc://*/ta/man/translate/figs-metaphor וְ⁠נָתַתָּ֤ה אֶת־הַ⁠בְּרָכָה֙ עַל־הַ֣ר גְּרִזִ֔ים וְ⁠אֶת־הַ⁠קְּלָלָ֖ה עַל־הַ֥ר עֵיבָֽל 1 The **blessing** and the **curse** are spoken of as if they were objects that one could **set** on a mountain. Moses means that the Israelites will remind themselves of the consequences of obedience or disobedience while some of them are on each mountain. If it would be helpful in your language, you could state the meaning plainly, as modeled by the UST. 11:29 t5wj rc://*/ta/man/translate/translate-names הַ֣ר גְּרִזִ֔ים & הַ֥ר עֵיבָֽל 1 These are names of mountains on the west side of the Jordan River. @@ -1300,29 +1302,29 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 11:30 pgr7 rc://*/ta/man/translate/figs-idiom מְב֣וֹא הַ⁠שֶּׁ֔מֶשׁ 1 Here, **the sun setting** is an idiom that means “the west.” If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “the west side” 11:30 rq9c rc://*/ta/man/translate/figs-explicit מ֚וּל 1 Here **opposite** means “near”. You could include this information if that would be helpful to your readers. Alternate translation: “close to” 11:30 l23v rc://*/ta/man/translate/translate-names אֵלוֹנֵ֥י מֹרֶֽה 1 The term **the oaks of Moreh** probably refers to a place near Gilgal where there were sacred trees. -11:31 ke82 rc://*/ta/man/translate/figs-infostructure כִּ֤י אַתֶּם֙ עֹבְרִ֣ים אֶת־הַ⁠יַּרְדֵּ֔ן לָ⁠בֹא֙ לָ⁠רֶ֣שֶׁת אֶת־הָ⁠אָ֔רֶץ אֲשֶׁר־יְהוָ֥ה אֱלֹהֵי⁠כֶ֖ם נֹתֵ֣ן לָ⁠כֶ֑ם וִֽ⁠ירִשְׁתֶּ֥ם אֹתָ֖⁠הּ וִֽ⁠ישַׁבְתֶּם־בָּֽ⁠הּ 1 If it would be more natural in your language to not repeat phrases, you could simplify these phrases. Alternate translation: “For you are crossing over the Jordan to posses the land that Yahweh your God is giving to you, and you will live in it” +11:31 ke82 rc://*/ta/man/translate/figs-infostructure כִּ֤י אַתֶּם֙ עֹבְרִ֣ים אֶת־הַ⁠יַּרְדֵּ֔ן לָ⁠בֹא֙ לָ⁠רֶ֣שֶׁת אֶת־הָ⁠אָ֔רֶץ אֲשֶׁר־יְהוָ֥ה אֱלֹהֵי⁠כֶ֖ם נֹתֵ֣ן לָ⁠כֶ֑ם וִֽ⁠ירִשְׁתֶּ֥ם אֹתָ֖⁠הּ וִֽ⁠ישַׁבְתֶּם־בָּֽ⁠הּ 1 If it would be more natural in your language to repeat phrases less, you could simplify these phrases. Alternate translation: “For you are crossing over the Jordan to posses the land that Yahweh your God is giving to you, and you will live in it” 11:32 h7se לִ⁠פְנֵי⁠כֶ֖ם 1 Here, **faces** represents the presence of people. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “before you” -11:32 jh1q rc://*/ta/man/translate/figs-metaphor I set before you 0 God’s statutes and decrees, which Moses is telling the people, are spoken of as if they were objects that Moses is setting before the people. Alternate translation: “I am giving to you” +11:32 jh1q rc://*/ta/man/translate/figs-metaphor אָנֹכִ֛י נֹתֵ֥ן לִ⁠פְנֵי⁠כֶ֖ם 1 Moses is speaking of Yahweh’s **statutes** and **ordinances** as if they were objects that could be **set** on the ground. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “I am telling you” 12:intro mt76 0 # Deuteronomy 12 General Notes\n\n\n## Outline\n- vv. 1-28: Yahweh will choose one place for worship in the land\n- vv. 29-32: Warnings against idolatry\n\n## Special concepts in this chapter\n\n### Covenant with Moses\n\nThis chapter is a continuation of the covenant Yahweh made with Moses. The reasons for these food restrictions are not always known.(See: [[rc://*/tw/dict/bible/kt/covenant]] and [[rc://*/ta/man/translate/figs-explicit]])\n\n### Israel and Yahweh\n\nIn the ancient Near East, when nations conquered other nations, they often added the gods of the conquered nation into their collection of gods they worshiped. It was rare to worship only one God. Israel was to be known for worshiping Yahweh and Yahweh alone. (See: [[rc://*/tw/dict/bible/kt/falsegod]])\n\n## Other Possible Translation Issues in This Chapter\n\n### Words for the Law\n\n\n### “You”\n\nVerses 1-12: You is plural unless otherwise noted.\nVerses 13-32: You is singular\nMoses wants each individual to obey the law for themselves. 12:1 u1wn rc://*/ta/man/translate/figs-declarative תִּשְׁמְר֣וּ⁠ן 1 See the [book introduction](../front/intro.md) for more information about translating **shall**. Alternate translation: “you must keep” 12:1 bb6r rc://*/ta/man/translate/figs-idiom כָּל־הַ⁠יָּמִ֔ים אֲשֶׁר־אַתֶּ֥ם חַיִּ֖ים עַל־הָ⁠אֲדָמָֽה 1 Here, **all the days that you live on the earth** is an idiom that means “for as long as you live.” If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “as long as you live” 12:2 agzn rc://*/ta/man/translate/figs-reduplication אַבֵּ֣ד תְּ֠אַבְּדוּ⁠ן 1 The words **Destroying, you shall destroy** translate verbs that are repeated for emphasis. If your language can repeat words for emphasis, it would be appropriate to use that construction here in your translation. If your language does not repeat words for emphasis, you could use a different word for intensifying a verb. Alternate translation: “You shall surely destroy” -12:2 m2ea rc://*/ta/man/translate/figs-infostructure אֲשֶׁ֧ר עָֽבְדוּ־שָׁ֣ם הַ⁠גּוֹיִ֗ם אֲשֶׁ֥ר אַתֶּ֛ם יֹרְשִׁ֥ים אֹתָ֖⁠ם אֶת־אֱלֹהֵי⁠הֶ֑ם 1 If it would be more natural in your language, you could change the phrasing. Alternate translation: “where the nations that you will dispossess served their gods” -12:2 hx1l rc://*/ta/man/translate/figs-metonymy הַ⁠גּוֹיִ֗ם 1 Here **nations** represents the people groups that live in the land that the Israelites will conquer. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “the peoples living in the land” +12:2 m2ea rc://*/ta/man/translate/figs-infostructure אֲשֶׁ֧ר עָֽבְדוּ־שָׁ֣ם הַ⁠גּוֹיִ֗ם אֲשֶׁ֥ר אַתֶּ֛ם יֹרְשִׁ֥ים אֹתָ֖⁠ם אֶת־אֱלֹהֵי⁠הֶ֑ם 1 If it would be more natural in your language, you could change the phrasing so that it is clear what the “places” were used for. Alternate translation: “where the nations that you will dispossess served their gods” +12:2 hx1l rc://*/ta/man/translate/figs-metonymy הַ⁠גּוֹיִ֗ם 1 Here **nations** represents the people groups that live in the land that the Israelites will conquer. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “your enemies” 12:3 ucw6 rc://*/ta/man/translate/figs-explicit אֶת־מַצֵּ֣בֹתָ֔⁠ם 1 The people groups in the land built **stone pillars** as symbols of their god Baal. You could include this information if that would be helpful to your readers. Alternate translation: “their sacred stone pillars” 12:3 tsu8 rc://*/ta/man/translate/figs-metonymy אֶת־שְׁמָ֔⁠ם 1 Here, **name** represents idols and knowledge about them. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “any trace of those idols” 12:3 axu8 rc://*/ta/man/translate/figs-explicit הַ⁠מָּק֖וֹם הַ⁠הֽוּא 1 Here **that place** refers to all the places where the people living in the land worship idols as described in the previous verse. You could include this information if that would be helpful to your readers. Alternate translation: “those places of idol worship” -12:4 c44f rc://*/ta/man/translate/figs-explicit לֹֽא־תַעֲשׂ֣וּ⁠ן כֵּ֔ן לַ⁠יהוָ֖ה אֱלֹהֵי⁠כֶֽם 1 The implication is that the Israelites should not worship Yahweh the way the other nations worship their idols. The other nations worship their gods wherever they want, but the Israelites will only worship Yahweh in the place that Yahweh decides. You could include this information if it would be helpful for your readers. Alternate translation: “You shall not worship Yahweh your God as those nations worship their idols” +12:4 c44f rc://*/ta/man/translate/figs-explicit לֹֽא־תַעֲשׂ֣וּ⁠ן כֵּ֔ן לַ⁠יהוָ֖ה אֱלֹהֵי⁠כֶֽם 1 The implication is that the Israelites should not worship Yahweh the way the other nations worship their idols. The other nations worship their gods wherever they want, but the Israelites must only worship Yahweh in the place that Yahweh decides. You could include this information if it would be helpful for your readers. Alternate translation: “You shall not worship Yahweh your God as those nations worship their idols” 12:5 parv rc://*/ta/man/translate/grammar-connect-logic-contrast כִּ֠י אִֽם 1 Moses uses the word **But** here to indicate a strong contrast between how the Israelites will worship and how the other people groups worship. In your translation, indicate this strong contrast in a way that is natural in your language. Alternate translation: “Rather” -12:5 on60 rc://*/ta/man/translate/figs-explicit מִ⁠כָּל־שִׁבְטֵי⁠כֶ֔ם לָ⁠שׂ֥וּם אֶת־שְׁמ֖⁠וֹ 1 The implication is that Yahweh will choose a place for the Israelites to worship him from the land belonging to one of the tribes. You could include this information if that would be helpful to your readers. Alternate translation: “from the land of one of your tribes” +12:5 on60 rc://*/ta/man/translate/figs-explicit מִ⁠כָּל־שִׁבְטֵי⁠כֶ֔ם לָ⁠שׂ֥וּם אֶת־שְׁמ֖⁠וֹ 1 The implication is that Yahweh will choose a place for the Israelites to worship him from the land belonging to one of the Israelite tribes. You could include this information if that would be helpful to your readers. Alternate translation: “from the land of one of the tribes” 12:5 h2cm rc://*/ta/man/translate/figs-metonymy אֶת־שְׁמ֖⁠וֹ 1 Here, **name** represents all of Yahweh: his power, presence, knowledge, and so on. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. See [chapter introduction](../12/intro.md) for more information about Yahweh’s presence. Alternate translation: “his presence” 12:5 x9cv rc://*/ta/man/translate/figs-youcrowd וּ⁠בָ֥אתָ שָֽׁמָּ⁠ה 1 Even though Moses is speaking to a group of people, **you** is singular here. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. 12:6 g357 rc://*/ta/man/translate/figs-synecdoche תְּרוּמַ֣ת יֶדְ⁠כֶ֑ם 1 Here **hand** represents the whole person in the act of giving an offering. If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: “the contribution that you personally give” 12:6 cdg4 rc://*/ta/man/translate/figs-possession וְ⁠נִדְרֵי⁠כֶם֙ 1 Here, Moses is using the possessive form to describe **offerings** that were given to fulfill **vows** one made. If your language would not use the possessive form for this, you could use an equivalent expression. Alternate translation: “and offerings to fulfill your vows” 12:6 gq5o rc://*/ta/man/translate/figs-explicit וּ⁠בְכֹרֹ֥ת 1 In [Exodus 13:2](Exo/13/02.md), Yahweh commands the Israelites to dedicate all firstborn males to him. This command would remind the Israelites that Yahweh saved the firstborn sons from the plague in Egypt that killed all other firstborn sons. You could include this information if that would be helpful to your readers. Alternate translation: “and the firstborn males that you are commanded to sacrifice from” 12:6 n2pg rc://*/ta/man/translate/figs-genericnoun בְּקַרְ⁠כֶ֖ם וְ⁠צֹאנְ⁠כֶֽם 1 The words **herds** and **flocks** do not refer to specific groups of animals. They describe any groups of animals that an Israelite might own. Express this in the way that would be most natural in your language. Alternate translation: “any of your animals” -12:7 jsco rc://*/ta/man/translate/figs-explicit וַ⁠אֲכַלְתֶּם־שָׁ֗ם לִ⁠פְנֵי֙ יְהוָ֣ה אֱלֹֽהֵי⁠כֶ֔ם 1 [Leviticus 1-16](Lev/01/01.md) describes the different types of offering and which parts of the offering the Israelites could eat. The Israelites had to eat the cooked sacrifice within the court of the tabernacle within a certain amount of time after offering the sacrifice. You could include this information if it would be helpful for your readers. Alternate translation: “And there you shall eat the portions of the offerings before the face of Yahweh your God according to his commandments” -12:7 tvl1 rc://*/ta/man/translate/figs-explicit שָׁ֗ם 1 Here, the word **there** refers to the place that Yahweh will choose for the children of Israel to worship that is mentioned in [verse 5](../12/05.md). You could include this information if that would be helpful to your readers. Alternate translation: “at the chosen place of worship” +12:7 jsco rc://*/ta/man/translate/figs-explicit וַ⁠אֲכַלְתֶּם־שָׁ֗ם לִ⁠פְנֵי֙ יְהוָ֣ה אֱלֹֽהֵי⁠כֶ֔ם 1 [Leviticus 1-16](Lev/01/01.md) describes the different types of offerings and which parts of the offering the Israelites could eat. Yahweh commanded the Israelites to eat their portion of the cooked sacrifice within the court of the tabernacle. You could include this information if it would be helpful for your readers. Alternate translation: “And there you shall eat the portions of the offerings before the face of Yahweh your God according to his commandments” +12:7 tvl1 rc://*/ta/man/translate/figs-explicit שָׁ֗ם 1 Here, the word **there** refers to the place that Yahweh will choose for the Israelites to worship him that is mentioned in [verse 5](../12/05.md). You could include this information if that would be helpful to your readers. Alternate translation: “at the chosen place of worship” 12:7 a9rd rc://*/ta/man/translate/figs-idiom מִשְׁלַ֣ח יֶדְ⁠כֶ֔ם 1 Here, **the sending out of your hand** is an idiom that means “the results of your hard work.” If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “the fruit of your labor” or “the results of your hard work” 12:7 yf5f rc://*/ta/man/translate/figs-synecdoche יֶדְ⁠כֶ֔ם 1 Moses is using **hand** to represent all of a person in the act of working. If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: “you yourself” 12:7 wldg rc://*/ta/man/translate/figs-explicit אֲשֶׁ֥ר בֵּֽרַכְ⁠ךָ֖ יְהוָ֥ה אֱלֹהֶֽי⁠ךָ 1 The implication is that Yahweh is the one who enables the Israelites to be successful in all their work. You could include this information if that would be helpful to your readers. Alternate translation: “which you have because of the favor of Yahweh your God” @@ -1331,10 +1333,10 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 12:8 pn42 rc://*/ta/man/translate/figs-genericnoun אִ֖ישׁ 1 The word **man** represents all people in general, not one particular man. If it would be helpful in your language, you could use a more natural expression and change the following pronouns to fit. Alternate translation: “each person doing” 12:8 g6dg rc://*/ta/man/translate/figs-idiom בְּ⁠עֵינָֽי⁠ו 1 Here, **in his eyes** is an idiom for a person's opinion or evaluation. Moses speaks as if evaluating something were physically seeing it with one's **eyes**. If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “according to his own evaluation” 12:9 w9a7 rc://*/ta/man/translate/grammar-connect-logic-result כִּ֥י 1 The word translated as **for** indicates that what follows is a reason for what came before. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation: “since” -12:9 b2t6 rc://*/ta/man/translate/figs-hendiadys אֶל־הַ⁠מְּנוּחָה֙ וְ⁠אֶל־הַֽ⁠נַּחֲלָ֔ה 1 The two words **rest** and **inheritance** express a single idea. The word **rest** tells what it their lives will be like when the Israelites live in the land. If it would be more natural in your language, you could express this meaning in a different way. Alternate translation: “to the land of your inheritance where you will rest” +12:9 b2t6 rc://*/ta/man/translate/figs-hendiadys אֶל־הַ⁠מְּנוּחָה֙ וְ⁠אֶל־הַֽ⁠נַּחֲלָ֔ה 1 The two words **rest** and **inheritance** express a single idea. The word **rest** tells what it their lives will be like when the Israelites live in the land that is their **inheritance**. If it would be more natural in your language, you could express this meaning in a different way. Alternate translation: “to the land of your inheritance where you will rest” 12:9 d8re rc://*/ta/man/translate/figs-abstractnouns הַ⁠מְּנוּחָה֙ 1 If your language does not use an abstract noun for the idea behind the word **the rest**, you can express the same idea with a comparable phrase. Alternate translation: “the land where you will live without having to fight” 12:9 lx2i rc://*/ta/man/translate/figs-youcrowd אֱלֹהֶ֖י⁠ךָ & לָֽ⁠ךְ 1 Even though Moses is speaking to a group of people, **you** and **your** are singular here. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. -12:10 d8yv rc://*/ta/man/translate/figs-explicit וְ⁠הֵנִ֨יחַ לָ⁠כֶ֧ם מִ⁠כָּל־אֹיְבֵי⁠כֶ֛ם מִ⁠סָּבִ֖יב 1 The implication is that the Israelites will not have to defend their land from nearby people groups. Yahweh will protect them and cause the other nations to fear the Israelites. You could include this information if that would be helpful to your readers. Alternate translation: “and he will prevent nearby foes from attacking you” +12:10 d8yv rc://*/ta/man/translate/figs-explicit וְ⁠הֵנִ֨יחַ לָ⁠כֶ֧ם מִ⁠כָּל־אֹיְבֵי⁠כֶ֛ם מִ⁠סָּבִ֖יב 1 The implication is that the Israelites will not have to defend their land from the attacks of nearby people groups. Yahweh will protect them and cause the other nations to fear the Israelites. You could include this information if that would be helpful to your readers. Alternate translation: “and he will prevent nearby foes from attacking you” 12:11 lu6o rc://*/ta/man/translate/grammar-connect-words-phrases וְ⁠הָיָ֣ה 1 Moses is using **And it will be** to introduce commands for the future. If the connection between this statement and the previous one is not clear, you may want to use a connecting word to show how this statement relates to what came before it. Use a natural form in your language for connecting this statement to the previous one. Alternate translation: “Then” 12:11 zegd rc://*/ta/man/translate/figs-infostructure וְ⁠הָיָ֣ה הַ⁠מָּק֗וֹם אֲשֶׁר־יִבְחַר֩ יְהוָ֨ה אֱלֹהֵי⁠כֶ֥ם בּ⁠וֹ֙ לְ⁠שַׁכֵּ֤ן שְׁמ⁠וֹ֙ שָׁ֔ם שָׁ֣מָּ⁠ה תָבִ֔יאוּ אֵ֛ת כָּל־אֲשֶׁ֥ר אָנֹכִ֖י מְצַוֶּ֣ה אֶתְ⁠כֶ֑ם 1 If it would be more natural in your language, you could rearrange these phrases so that the subject and verb are clear. Alternate translation: “You will bring all that I command you to the place which Yahweh your God will choose for His name to dwell” 12:11 y5bp rc://*/ta/man/translate/figs-metonymy שְׁמ⁠וֹ֙ 1 Here, **name** represents all of Yahweh: his power, presence, knowledge, and so on. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. See [chapter introduction](../12/intro.md) for more information about Yahweh’s presence. Alternate translation: “for his presence” @@ -1426,7 +1428,7 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 12:31 tgsf rc://*/ta/man/translate/figs-explicit כֵ֔ן 1 Here the word **thus** refers to the ways the other nations worship their gods. Moses is forbidding the Israelites from worshiping Yahweh in those ways. You could include this information if that would be helpful to your readers. Alternate translation: “as the other nations do” 12:31 oug3 rc://*/ta/man/translate/grammar-connect-logic-result כִּי֩ 1 The word translated as **for** indicates that what follows is a reason for what came before. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation: “because” 12:31 ckft rc://*/ta/man/translate/figs-infostructure כָּל־תּוֹעֲבַ֨ת יְהוָ֜ה אֲשֶׁ֣ר שָׂנֵ֗א עָשׂוּ֙ לֵ⁠אלֹ֣הֵי⁠הֶ֔ם 1 If it would be more natural in your language, you could reword these phrases so that the subject and verb are clear. Alternate translation: “they have done for their gods every abomination which Yahweh hates” -13:intro e2ze 0 # Deuteronomy 13 General Notes\n\n\nThis chapter continues Moses’ second speech, which began in [Chapter 5](../05/01.md). \n\n## Chapter 13 Outline\n- vv. 1-11: Execute idol worshippers\n- vv. 12-18: Destroy cities where idol worshippers live\n\n## Special concepts in this chapter\n\n### Worshiping other gods\n\nThe people were required to listen to Yahweh’s prophets unless they were encouraging the people to worship other gods. The punishment for anyone leading the people to worship other gods was death. These instructions were to keep Israel’s worship of Yahweh pure. (See: [[rc://*/tw/dict/bible/kt/prophet]] and [[rc://*/tw/dict/bible/kt/falsegod]] and [[rc://*/tw/dict/bible/kt/purify]])\n\n## Other Possible Translation Issues in This Chapter\n\n### “You”\nMoses is speaking to all of the Israelites. \n\n +13:intro e2ze 0 # Deuteronomy 13 General Notes\n\n\nThis chapter continues Moses’ second speech, which began in [Chapter 5](../05/01.md). \n\n## Chapter 13 Outline\n- vv. 1-11: Execute idol worshippers\n- vv. 12-18: Destroy cities where idol worshippers live\n\n## Special concepts in this chapter\n\n### False prophecy\n\nVerses 1-11 discuss false prophets and people who practice divination. These are people who claim that their message comes from Yahweh, but they encourage people to worship idols instead of Yahweh. (See: [[rc://*/tw/dict/bible/kt/false-prophet]] and [[rc://*/tw/dict/bible/kt/divination]])\n\n### Abominations\n\nAnything that is sinful or ceremonially impure according to the law is called an **abomination** in this chapter. The sinful things include people who worship idols, items used for idol worship, and anything associated with idolatry. (See: [[rc://*/tw/dict/bible/kt/detest]] and [[rc://*/tw/dict/bible/kt/wicked]])\n\n## Other Possible Translation Issues in This Chapter\n\n### “You”\n\nEven though Moses is speaking to all of the Israelites, **you** and **your** are singular in this verse. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. \n(See: [[rc://*/ta/man/translate/figs-youcrowd]])\n\n### Hypothetical Conditions\n\nMoses is addressing situations that could occur in the future, and giving instructions for the Israelites to follow if those situations occur. In your translation, be sure to use phrases that show that Moses is talking about hypothetical situations, not promising that something will happen in the future. (See: [[rc://*/ta/man/translate/figs-hypo]] and [[rc://*/ta/man/translate/grammar-connect-condition-hypothetical]]) 13:1 v8gm rc://*/ta/man/translate/figs-hypo כִּֽי 1 Moses is using the word **If** to introduce a hypothetical condition as a warning against idolatry. Use a natural form in your language for introducing a situation that could happen. Alternate translation: “It is possible that” 13:1 nwsz rc://*/ta/man/translate/figs-explicit חֹלֵ֣ם חֲל֑וֹם 1 Here, **dreamer of dreams** means someone who interprets the meaning of dreams. If your language would not use the possessive form for this, you could use a word in your language that describes someone who interprets dreams or omens. Alternate translation: “fortune-teller” 13:1 ei8s rc://*/ta/man/translate/figs-metaphor יָק֤וּם 1 Here **arises** means “appears.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “appears” @@ -1478,50 +1480,59 @@ front:intro rm3n 0 # Introduction to Deuteronomy\n\n## Part 1: General Introd 13:12 ako0 rc://*/ta/man/translate/figs-explicitinfo עָרֶ֗י⁠ךָ אֲשֶׁר֩ יְהוָ֨ה אֱלֹהֶ֜י⁠ךָ נֹתֵ֥ן לְ⁠ךָ֛ לָ⁠שֶׁ֥בֶת שָׁ֖ם 1 The expression **your cities that Yahweh your God gives to you to live there** contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. Alternate translation: “your cities that Yahweh your God gives to you” 13:12 yn6q rc://*/ta/man/translate/writing-quotations לֵ⁠אמֹֽר 1 Here, the word **saying** introduces direct speech. Consider natural ways of doing that in your own language. 13:12-13 e5em rc://*/ta/man/translate/figs-quotesinquotes כִּֽי־תִשְׁמַ֞ע בְּ⁠אַחַ֣ת עָרֶ֗י⁠ךָ אֲשֶׁר֩ יְהוָ֨ה אֱלֹהֶ֜י⁠ךָ נֹתֵ֥ן לְ⁠ךָ֛ לָ⁠שֶׁ֥בֶת שָׁ֖ם לֵ⁠אמֹֽר & יָצְא֞וּ אֲנָשִׁ֤ים בְּנֵֽי־בְלִיַּ֨עַל֙ מִ⁠קִּרְבֶּ֔⁠ךָ וַ⁠יַּדִּ֛יחוּ אֶת־יֹשְׁבֵ֥י עִירָ֖⁠ם לֵ⁠אמֹ֑ר נֵלְכָ֗ה וְ⁠נַעַבְדָ֛ה אֱלֹהִ֥ים אֲחֵרִ֖ים אֲשֶׁ֥ר לֹא־יְדַעְתֶּֽם 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “If you hear that some sons of wickedness have gone out from one of your cities that Yahweh your God gives to you to live there and have driven out the inhabitants in order to convince them to serve other gods that they have not known”\n -13:13 di92 Some wicked fellows have gone out from among you 0 The phrase “from among you” means that these wicked men were Israelites who lived in their communities. -13:13 tq34 rc://*/ta/man/translate/figs-quotations have drawn away the inhabitants of their city and said, ‘Let us go and worship other gods that you have not known.’ 0 This can be translated as an indirect quotation. Alternate translation: “have persuaded those who live in their city to go and worship other gods that they have not known.” -13:13 wb69 rc://*/ta/man/translate/figs-metaphor have drawn away the inhabitants of their city 0 A person causing someone else to stop obeying Yahweh is spoken of as if the person has caused the other person to physically turn and leave Yahweh. -13:14 mc5u rc://*/ta/man/translate/figs-doublet examine the evidence, make search, and investigate it thoroughly 0 All of these phrases mean basically the same thing. Moses is emphasizing that they must carefully find out what truly happened at the city. -13:14 jbu3 rc://*/ta/man/translate/figs-activepassive that such an abominable thing has been done among you 0 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “that the people of the city have done such a terrible thing” -13:15 bq2m rc://*/ta/man/translate/figs-synecdoche with the edge of the sword 0 Here “edge” represents the whole sword. Alternate translation: “with your swords” -13:16 nsc2 all the spoil 0 Alternate translation: “all the plunder.” This refers to the possessions and treasures that an army collects after winning a battle. -13:16 cj8w heap of ruins 0 Alternate translation: “pile of ruins” -13:16 t2u6 rc://*/ta/man/translate/figs-activepassive it must never be built again 0 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “no one must ever rebuild the city” -13:17 qe75 rc://*/ta/man/translate/figs-metaphor None of those things set apart for destruction must stick in your hand 0 Yahweh cursing something and promising to destroy it is spoken of as if Yahweh were setting the object apart from other things. If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “You must not keep any of the things God has commanded you to destroy” (See also: [[rc://*/ta/man/translate/figs-activepassive]]) -13:17 brm9 rc://*/ta/man/translate/figs-idiom must stick in your hand 0 This is a way of saying a person keeps something. Alternate translation: “must you keep” -13:17 d934 rc://*/ta/man/translate/figs-metaphor Yahweh will turn from the fierceness of his anger 0 Yahweh no longer being angry is spoken of as his anger were an object and Yahweh physically turns away from it. Alternate translation: “Yahweh will stop being angry” -13:17 vyv7 to your fathers 0 Here “fathers” means ancestors or predecessors. -13:18 zgj9 rc://*/ta/man/translate/figs-metonymy you are listening to the voice of Yahweh 0 Here “voice” represents what Yahweh says. Alternate translation: “you are obeying what Yahweh says” -13:18 gjk4 rc://*/ta/man/translate/figs-metaphor that which is right in the eyes of Yahweh your God 0 The eyes represent seeing, and seeing represents thoughts or judgment. Alternate translation: “that which is right in Yahweh’s judgment” or “that which Yahweh your God considers to be right” -14:intro epl7 0 # Deuteronomy 14 General Notes\n\n## Special concepts in this chapter\n\n### Law of Moses\n\nThis chapter is part of the law of Moses, which is part of the covenant Yahweh made with Moses. (See: [[rc://*/tw/dict/bible/kt/lawofmoses]])\n\n### Clean animals\n\nThere are animals which the law considered to be clean and unclean. The people were not allowed to eat the unclean animals. Scholars are uncertain about the reasons for the animals to be considered to be clean or unclean. The result of these food restrictions was a nation that was different than the nations surrounding it. (See: [[rc://*/tw/dict/bible/kt/clean]]) -14:1 yca2 0 # General Information:\n\nMoses continues speaking to the people of Israel. -14:1 c6vr You are the people 0 All occurrences of “you” refer to the people of Israel. Moses was included as a part of the people. Alternate translation: “We are the people” -14:1 qkn4 rc://*/ta/man/translate/translate-symaction Do not cut yourselves, nor shave any part of your face for the dead 0 These were ways the people groups living in Canaan showed that they were grieving over people who had died. Moses is telling the people of Israel not to act like them. The full meaning of this statement can be made explicit. (See also: [[rc://*/ta/man/translate/figs-explicit]]) -14:1 mp18 nor shave any part of your face 0 Alternate translation: “nor shave the front of your head” -14:2 qr9z you are a nation … has chosen you 0 All occurrences of “you” refer to the people of Israel. Moses was included as a part of the people. Alternate translation: “we are a nation … has chosen us” -14:2 ksd5 For you are a nation … surface of the earth 0 See how you translated these words in [Deuteronomy 7:6](../07/06.md). -14:2 l42y rc://*/ta/man/translate/figs-metaphor you are a nation that is set apart to Yahweh your God 0 Yahweh choosing the people of Israel to belong to him in a special way is spoken of as if Yahweh set them apart from all other nations. If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “Yahweh your God has set you apart from other nations” (See also: [[rc://*/ta/man/translate/figs-activepassive]]) -14:2 z5bl rc://*/ta/man/translate/figs-parallelism Yahweh has chosen you to be a people for his own possession 0 This means basically the same thing as the first part of the sentence. They both mean that the people of Israel belong to Yahweh in a special way. -14:2 nyn7 a people for his own possession 0 Alternate translation: “a people for his treasured possession” or “his people” -14:2 twf5 more than all peoples that are on the surface of the earth 0 Alternate translation: “out of all the people groups in the world” -14:3 p2a3 You must not eat any abominable thing 0 The people of Israel were not supposed to eat anything that God said was unfit for eating. -14:5 pui3 the deer, the gazelle, the roebuck 0 These are all types of deer. If your language does not have a word for each animal it can be translated as “all kinds of deer.” -14:5 gg4e the gazelle 0 This is wild animal with long thin legs that can run quickly. See how you translated this in [Deuteronomy 12:15](../12/15.md). -14:5 jxa4 rc://*/ta/man/translate/translate-unknown the roebuck 0 a type of deer -14:5 nud7 ibex, and the antelope 0 Both of these are types of antelope. If your language does not have a word for each animal it can be translated as “all kinds of antelope.” -14:5 byk8 rc://*/ta/man/translate/translate-unknown ibex 0 a type of antelope -14:6 tr2g that parts the hoof 0 Alternate translation: “that have split hooves.” This is a hoof that is split into two parts instead of being one whole. -14:6 wwj1 chews the cud 0 This means the animal brings its food up from its stomach and chews it again. -14:7 t8p3 rc://*/ta/man/translate/translate-unknown rabbit 0 This is a small animal with long ears that usually lives in holes in the ground. -14:7 t6es rc://*/ta/man/translate/translate-unknown rock badger 0 This is a small animal that lives in rocky places. -14:7 c17f rc://*/ta/man/translate/figs-metaphor they are unclean to you 0 Something Yahweh says is unfit for his people to eat is spoken of as if it were physically unclean. -14:8 v9dk rc://*/ta/man/translate/figs-metaphor The pig is unclean to you 0 Something Yahweh says is unfit for his people to eat is spoken of as if it were physically unclean. -14:9 xv7h 0 # General Information:\n\nMoses continues speaking to the people of Israel. -14:9 w8p6 Of these things that are in water you may eat 0 Alternate translation: “You may eat these kinds of animals that live in the water” -14:9 j2pb fins 0 the thin, flat part which the fish uses to move through the water -14:9 r9ak scales 0 the small plates that cover the body of the fish -14:10 eh5w rc://*/ta/man/translate/figs-metaphor they are unclean to you 0 Something Yahweh says is unfit for his people to eat is spoken of as if it were physically unclean. -14:11 w535 rc://*/ta/man/translate/figs-metaphor All clean birds 0 An animal that God says is fit for his people to eat is spoken of as if the animal were physically clean. +13:13 tqt4 rc://*/ta/man/translate/figs-idiom בְּנֵֽי־בְלִיַּ֨עַל֙ 1 The expression **son of** describes a person who shares the qualities of something. If it would be helpful, you could use an equivalent idiom from your language or state the meaning plainly. Alternate translation: “wicked men” +13:13 di92 rc://*/ta/man/translate/figs-explicit מִ⁠קִּרְבֶּ֔⁠ךָ 1 The implication is that the “sons of wickedness” came from Israelite communities. You could include this information if that would be helpful to your readers. Alternate translation: “from your communities” +13:13 wb69 rc://*/ta/man/translate/figs-metaphor וַ⁠יַּדִּ֛יחוּ אֶת־יֹשְׁבֵ֥י עִירָ֖⁠ם 1 Here Moses is speaking of obedience as if it were a path that one walks on. He speaks of disobedience as someone driving one out from that path. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and have caused the inhabitants of their city to disobey Yahweh” +13:14 mc5u rc://*/ta/man/translate/figs-doublet וְ⁠דָרַשְׁתָּ֧ וְ⁠חָקַרְתָּ֧ וְ⁠שָׁאַלְתָּ֖ הֵיטֵ֑ב 1 The terms **investigate**, **search out**, and **ask** mean similar things. Moses is using the terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “and carefully find out the truth of what happened” +13:14 ravu rc://*/ta/man/translate/figs-hypo וְ⁠הִנֵּ֤ה 1 This phrase is introducing a hypothetical condition. Use a natural form in your language for introducing a situation that could happen. Alternate translation: “and if, behold” +13:14 e1wk rc://*/ta/man/translate/figs-parallelism אֱמֶת֙ נָכ֣וֹן הַ⁠דָּבָ֔ר 1 These two clauses mean basically the same thing. The second clause emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the clauses with a word that shows that the second clause is repeating the first one, not saying something additional. Alternate translation: “it is true, indeed, the matter is certain” +13:14 jbu3 rc://*/ta/man/translate/figs-activepassive נֶעֶשְׂתָ֛ה הַ⁠תּוֹעֵבָ֥ה הַ⁠זֹּ֖את בְּ⁠קִרְבֶּֽ⁠ךָ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “that the people of the city have done this terrible thing” +13:15 z0h5 rc://*/ta/man/translate/figs-reduplication הַכֵּ֣ה תַכֶּ֗ה 1 Speaker is repeating the verb **strike** in order to intensify the idea that it expresses. If your language can repeat words for intensification, it would be appropriate to do that here in your translation. If not, your language may have another way of expressing the emphasis. Alternate translation: “you shall surely strike” +13:15 bq2m rc://*/ta/man/translate/figs-metonymy לְ⁠פִי & לְ⁠פִי 1 Here, **mouth** means “edge.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “with the edge of … with the edge of” +13:15 gwqw rc://*/ta/man/translate/writing-pronouns אֹתָ֧⁠הּ & בְּהֶמְתָּ֖⁠הּ 1 The pronoun **it** refers to the “city.” If this is not clear for your readers, you could repeat the word. Alternate translation: “that city … the livestock in the city” +13:16 q4wz rc://*/ta/man/translate/figs-explicitinfo וְ⁠שָׂרַפְתָּ֨ בָ⁠אֵ֜שׁ אֶת־הָ⁠עִ֤יר 1 The expression **burn in fire** contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. Alternate translation: “and burn the city” +13:16 o5jc rc://*/ta/man/translate/figs-infostructure וְ⁠שָׂרַפְתָּ֨ בָ⁠אֵ֜שׁ אֶת־הָ⁠עִ֤יר וְ⁠אֶת־כָּל־שְׁלָלָ⁠הּ֙ כָּלִ֔יל 1 If it would be more natural in your language, you could change the order of these clauses so that the objects of the verb **burn** are clear. Alternate translation: “and compltely burn the city and all its spoil in fire” +13:16 jlt0 rc://*/ta/man/translate/figs-explicit לַ⁠יהוָ֖ה אֱלֹהֶ֑י⁠ךָ 1 The implication is that burning the spoil would be like burning an offering for Yahweh. You could include this information if that would be helpful to your readers. Alternate translation: “as an offering for Yahweh your God” +13:16 cj8w rc://*/ta/man/translate/figs-explicit תֵּ֣ל 1 The implication is that the city will become a **heap** of ruins. You could include this information if that would be helpful to your readers. Alternate translation: “a heap of ashes” +13:16 t2u6 rc://*/ta/man/translate/figs-activepassive לֹ֥א תִבָּנֶ֖ה עֽוֹד 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “no one will ever build that city again” +13:17 qe75 rc://*/ta/man/translate/figs-metaphor וְ⁠לֹֽא־יִדְבַּ֧ק בְּ⁠יָדְ⁠ךָ֛ מְא֖וּמָה מִן־הַ⁠חֵ֑רֶם 1 Here Moses is speaking of taking forbidden spoil as if the objects were clinging to one’s hands. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “And do not remove anything from the things for destruction as your own spoil” +13:17 l542 rc://*/ta/man/translate/grammar-connect-logic-result לְמַעַן֩ 1 Here, **so that** marks what follows as the goal or purpose of what came before. Use a connector in your language that makes it clear that this is the purpose. +13:17 d934 rc://*/ta/man/translate/figs-metaphor יָשׁ֨וּב יְהוָ֜ה מֵ⁠חֲר֣וֹן אַפּ֗⁠וֹ 1 Here Moses is speaking of relenting from anger as if one were turning away from the **burning** fire of anger. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Yahweh will relent in his rage” +13:17 pv6d rc://*/ta/man/translate/figs-idiom מֵ⁠חֲר֣וֹן אַפּ֗⁠וֹ 1 Here, **the burning of his nose** is an idiom meaning that the person is angry. If this phrase does not have that meaning in your language, use an idiom from your language that does have that meaning or state the meaning plainly. Alternate translation: “from his rage” +13:17 o3gj waiting rc://*/ta/man/translate/figs-reduplication וְ⁠נָֽתַן־לְ⁠ךָ֤ רַחֲמִים֙ וְ⁠רִֽחַמְ⁠ךָ֣ 1 +13:17 ub8z waiting rc://*/ta/man/translate/figs-explicit וְ⁠הִרְבֶּ֔⁠ךָ 1 The implication is that Yahweh will **make** the population of Israelites **increase** in number by births. You could include this information if that would be helpful to your readers. Alternate translation: “and increase your population” +13:18 bzd5 rc://*/ta/man/translate/figs-hypo כִּ֣י 1 The word translated as **when** indicates that what follows is the condition for the blessings from Yahweh in the previous verse. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation: “only when” +13:17 vyv7 rc://*/ta/man/translate/figs-metaphor לַ⁠אֲבֹתֶֽי⁠ךָ 1 Moses is using the term **fathers** to mean “ancestors.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to your predecessors” +13:18 zgj9 rc://*/ta/man/translate/figs-metonymy בְּ⁠קוֹל֙ יְהוָ֣ה אֱלֹהֶ֔י⁠ךָ 1 Here, **voice** represents the words that Yahweh spoke, which include his commands. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “to what Yahweh your God says” +13:18 zvzg rc://*/ta/man/translate/figs-abstractnouns הַ⁠יָּשָׁ֔ר 1 If your language does not use an abstract noun for the idea of **right**, you could express the same idea in another way. Alternate translation: “good acts” +13:18 gjk4 rc://*/ta/man/translate/figs-idiom בְּ⁠עֵינֵ֖י 1 Here, **in the eyes of** is an idiom for one's opinion or evaluation. Moses speaks as if evaluating something were physically seeing it with one's **eyes**. If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “according to the judgment of” +14:intro epl7 0 # Deuteronomy 14 General Notes\n\n## Structure and Formatting\n\nThis chapter continues Moses’ second speech, which began in Chapter 4.\n\n- vv. 1-2: Commands for mourning practices\n- vv. 3-10: Clean and unclean creatures\n\n## Special concepts in this chapter\n\n### Law of Moses\n\nThis chapter is part of the law of Moses, which is part of the covenant Yahweh made with Moses. Yahweh will enable the Israelites to live on the land if they obey his commands. (See: [[rc://*/tw/dict/bible/kt/lawofmoses]])\n\n### Clean animals\n\nThere are animals which the law considered to be clean and unclean. The people were not allowed to eat the unclean animals. Scholars are uncertain about the reasons for the animals to be considered to be clean or unclean. The result of these food restrictions was a nation that was different than the nations surrounding it. (See: [[rc://*/tw/dict/bible/kt/clean]])\n\n## Other Potential Translation Issues in This Chapter\n\n### “You”\n\nMoses is speaking to all the Israelites, so all forms of the second person pronouns “you” and “your” are plural in this chapter unless otherwise specified. Use the plural form in your translation if your language marks that distinction. (See: [[rc://*/ta/man/translate/figs-yousingular]] and [[rc://*/ta/man/translate/writing-pronouns]]) +14:1 c6vr rc://*/ta/man/translate/figs-metaphor בָּנִ֣ים 1 Here, **sons** means “children.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “are the chosen children of” +14:1 u1l8 rc://*/ta/man/translate/translate-symaction לֹ֣א תִתְגֹּֽדְד֗וּ 1 The other people groups living in the land would cut themselves with sharp objects when they mourned the dead. If this would not be clear to your readers, you could explain the significance of this action in the text or in a footnote. Alternate translation: “Do not split your skin with sharp objects in mourning” +14:1 qkn4 rc://*/ta/man/translate/translate-symaction וְ⁠לֹֽא־תָשִׂ֧ימוּ קָרְחָ֛ה בֵּ֥ין עֵינֵי⁠כֶ֖ם 1 The other people groups living in the land would shave the hair at the front of their heads when they mourned the dead. If this would not be clear to your readers, you could explain the significance of this action in the text or in a footnote. Alternate translation: “and do not make bald the front of your heads in mourning” +14:1 hlij rc://*/ta/man/translate/figs-idiom בֵּ֥ין עֵינֵי⁠כֶ֖ם 1 Here, **between your eyes** is an idiom that means “your forehad.” If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “on the temples of your heads” +14:2 ovej rc://*/ta/man/translate/grammar-connect-logic-result כִּ֣י 1 The word translated as **for** indicates that what follows is a reason for what came before. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation: “because” +14:2 mvtv rc://*/ta/man/translate/figs-youcrowd אַתָּ֔ה & אֱלֹהֶ֑י⁠ךָ וּ⁠בְ⁠ךָ֞ 1 Even though Moses is speaking to a group of people, **you** and **your** are singular in this verse. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. +14:2 ksd5 rc://*/ta/man/translate/figs-metonymy עַל־פְּנֵ֥י הָ⁠אֲדָמָֽה 1 Here, **face** represents the surface of the earth and everything that exists on it. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “are anywhere on the earth” +14:2 z5bl rc://*/ta/man/translate/figs-parallelism כִּ֣י עַ֤ם קָדוֹשׁ֙ אַתָּ֔ה לַ⁠יהוָ֖ה אֱלֹהֶ֑י⁠ךָ וּ⁠בְ⁠ךָ֞ בָּחַ֣ר יְהוָ֗ה לִֽ⁠הְי֥וֹת ל⁠וֹ֙ לְ⁠עַ֣ם סְגֻלָּ֔ה 1 These two clauses mean basically the same thing. The second clause emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the clauses with a word that shows that the second clause is repeating the first one, not saying something additional. Alternate translation: “for you are a nation set apart for Yahweh your God, indeed, he has chosen you to be a people for his possession” +14:3 jpve rc://*/ta/man/translate/figs-youcrowd לֹ֥א תֹאכַ֖ל 1 Even though Moses is speaking to a group of people, **you** is singular in this verse. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. +14:5 pui3 rc://*/ta/man/translate/translate-unknown וּ⁠צְבִ֖י & וְ⁠דִישֹׁ֖ן וּ⁠תְא֥וֹ 1 These are all hoofed animals with long, thin legs that can run quickly. Their males grow horns from their head. If your readers would not be familiar with these types of animals, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “all kinds of hoofed wild animals” +14:6 tr2g rc://*/ta/man/translate/figs-explicit מַפְרֶ֣סֶת פַּרְסָ֗ה 1 Moses is referring to a **hoof** that is split into two parts instead of being one whole. You could include this information if that would be helpful to your readers. Alternate translation: “whose hooves are two separate parts” +14:6 fusf rc://*/ta/man/translate/figs-explicit וְ⁠שֹׁסַ֤עַת שֶׁ֨סַע֙ שְׁתֵּ֣י פְרָס֔וֹת 1 Moses is reffering to **hooves** that are split into two at the front, but the back of the hoof is connected. You could include this information if that would be helpful to your readers. Alternate translation: “or with cloven hooves” +14:6 wwj1 rc://*/ta/man/translate/figs-explicit מַעֲלַ֥ת גֵּרָ֖ה 1 An animal that chews **the cud** has multiple stomachs. The animal brings its food up from its stomach and chews it again. You could include this information if that would be helpful to your readers. Alternate translation: “which are ruminants” +14:7 htdt rc://*/ta/man/translate/grammar-connect-logic-contrast אַ֣ךְ אֶת־זֶ֞ה 1 Moses uses the phrase **Despite this** here to indicate a strong contrast between animals that are and are not permissible for the Israelites to eat. In your translation, indicate this strong contrast in a way that is natural in your language. Alternate translation: “Yet” +14:7 v85x rc://*/ta/man/translate/figs-explicit מִ⁠מַּֽעֲלֵ֣י הַ⁠גֵּרָ֔ה וּ⁠מִ⁠מַּפְרִיסֵ֥י הַ⁠פַּרְסָ֖ה הַ⁠שְּׁסוּעָ֑ה 1 See how you translated these terms in the previous verse.. +14:7 t8p3 rc://*/ta/man/translate/translate-unknown הָ⁠אַרְנֶ֨בֶת 1 A **rabbit** is a small, furry animal that eats plants and lives in holes in the ground. If your readers would not be familiar with this type of animal, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “small, furry animals” +14:7 t6es rc://*/ta/man/translate/translate-unknown הַ⁠שָּׁפָ֜ן 1 A **rock badger** is a medium-sized, furry animal that eats plants and lives in holes in the ground. It is also known as a rock hyrax or rock rabbit. If your readers would not be familiar with this type of animal, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “larger furry animals” +14:7 c17f rc://*/ta/man/translate/figs-metaphor טְמֵאִ֥ים 1 An **unclean** animal is anything that is not ceremonially clean according to the law. If it would be helpful in your language, consider stating this plainly. Alternate translation: “are impure” +14:8 v9dk rc://*/ta/man/translate/figs-explicit מַפְרִ֨יס פַּרְסָ֥ה הוּא֙ וְ⁠לֹ֣א גֵרָ֔ה 1 See how you translated these terms in [verse 6](../14/06.md). +14:8 z1om rc://*/ta/man/translate/figs-metaphor טָמֵ֥א 1 An **unclean** animal is anything that is not ceremonially clean according to the law. If it would be helpful in your language, consider stating this plainly. Alternate translation: “is impure” +14:9 w8p6 rc://*/ta/man/translate/figs-explicit מִ⁠כֹּ֖ל אֲשֶׁ֣ר בַּ⁠מָּ֑יִם 1 Moses is referring to any creature that lives **in the water**. You could include this information if that would be helpful to your readers. Alternate translation: “from aquatic creatures” +14:9 j2pb rc://*/ta/man/translate/translate-unknown סְנַפִּ֥יר 1 Here, the word **fins** refers to the thin, flat part which the fish uses to move through the water. If your readers would not be familiar with this type of body part, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “flippers” +14:9 r9ak rc://*/ta/man/translate/translate-unknown וְ⁠קַשְׂקֶ֖שֶׂת 1 The word **scales** refers to the small plates that cover the body of the fish, similar to those that cover a snake. If your readers would not be familiar with this type of body part, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “and flakes covering its skin” +14:10 eh5w rc://*/ta/man/translate/figs-metaphor טָמֵ֥א 1 An **unclean** animal is anything that is not ceremonially clean according to the law. If it would be helpful in your language, consider stating this plainly. Alternate translation: “is impure” +14:11 w535 rc://*/ta/man/translate/figs-metaphor טְהֹרָ֖ה 1 Something that is **clean** is anything that is permissible for an Israelite to eat while remaining ceremonially clean according to Yahweh’s law. If it would be helpful in your language, consider stating this plainly. Alternate translation: “pure” +14:12 im2i rc://*/ta/man/translate/writing-pronouns מֵ⁠הֶ֑ם 1 The pronoun **them** refers to the word “birds” from the previous verse. If this is not clear for your readers, you could repeat the word here. Alternate translation: “from the birds” 14:12 fqa4 rc://*/ta/man/translate/translate-unknown eagle … vulture … osprey 0 These are birds that are either awake at night or feed on small animals and dead animals. 14:13 d7v7 rc://*/ta/man/translate/translate-unknown red kite … black kite … falcon 0 These are birds that are either awake at night or feed on small animals and dead animals. 14:14 n72w rc://*/ta/man/translate/translate-unknown raven 0 A bird that either is awake at night or feeds on small animals and dead animals. From 1b5df21df64759391d77b471695ec72be88405fe Mon Sep 17 00:00:00 2001 From: Richard Mahn Date: Sat, 16 Sep 2023 16:12:54 +0000 Subject: [PATCH 116/127] Merge christopherrsmith-tc-create-1 into master by christopherrsmith (#3525) Co-authored-by: Richard Mahn Co-committed-by: Richard Mahn --- tn_JOB.tsv | 1301 ++++++++++++++++++++++++++++------------------------ 1 file changed, 698 insertions(+), 603 deletions(-) diff --git a/tn_JOB.tsv b/tn_JOB.tsv index bc01124abc..e5ee31bd9c 100644 --- a/tn_JOB.tsv +++ b/tn_JOB.tsv @@ -1,5 +1,5 @@ Reference ID Tags SupportReference Quote Occurrence Note -front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n\n### Outline of Job\n\n1. Introduction (1:1–2:13)\n - Background to Job’s situation: He is righteous and wealthy (1:1–5)\n - Yahweh allows Satan to test Job (1:6–2:10)\n2. Job’s friends speak to him a first time and Job replies (3:1–14:22)\n3. Job’s friends speak to him a second time and Job replies (15:1–21:34)\n4. Job’s friends speak to him a third time and Job replies (22:1–31:40)\n5. Elihu speaks to Job (32:1–37:24)\n6. Yahweh answers Job out of the whirlwind (38:1–41:34) \n7. Conclusion (42:1–17)\n - Job responds humbly\n - Yahweh rebukes Eliphaz, Bildad, and Zophar (42:7–9)\n - Yahweh restores Job to prosperity (42:10–17)\n\n### What is the book of Job about?\n\nThe book of Job is about a man named Job who experienced disaster even though he was faithful to Yahweh. Job speaks with three friends and asks why Yahweh has allowed him to experience trials and losses. The book teaches that we cannot understand all of Yahweh’s ways, and when we suffer, it is more important to trust Yahweh than it is to understand the reason for the suffering.\n\n### How should the title of this book be translated?\n\nThe book of Job is named for Job, the main character in the book. His name is not related to the English word “job.” Translators might use the traditional title of “The Book of Job” or simply “Job.” Or they may choose a different title such as “The Book About Job” or “The Book About a Man Named Job.”\n\n### Who wrote the book of Job?\n\nWe do not know who wrote the book of Job. Many people suggest that Moses composed or compiled the book, but it may have been written after the time of Moses.\n\n## Part 2: Important Religious and Cultural Concepts\n\n### Does sin cause suffering?\n\nWhen a person sins against Yahweh, that can cause the person to experience suffering. People in the ancient Near East generally believed that a person suffered because they or their ancestors had sinned against God. This is what many religions teach. However, the book of Job shows that a person may suffer even if he or she has not sinned. (See: [[rc://*/tw/dict/bible/kt/sin]])\n\n### Were Eliphaz, Bildad, and Zophar really Job’s friends?\n\nJob 2:11 describes Eliphaz, Bildad, and Zophar as the friends of Job. However, they did not succeed in comforting Job. Instead, they tried to persuade Job to say something about God that Job believed was not true. So we might wonder if it is right to translate the word as “friends.” What they said did not help Job, because they did not understand the full truth about God. However, they did care about Job, and they did want to help him. In those ways, they did what friends would do, and in that sense the word “friends” is appropriate.\n\n### When did the events in the book of Job take place?\n\nWe do not know when the events in the book of Job took place. The story is set around the time of Abraham and Isaac in the book of Genesis. However, some verses are similar to verses in the books of Proverbs and Isaiah, which were written many centuries after Abraham and Isaac lived. It is possible that the book of Job was written at a later time to describe the events of an earlier time.\n\n## Part 3: Important Translation Issues\n\n### Is the book of Job difficult to translate?\n\nThe book of Job has many uncommon words and phrases. That makes parts of it hard to understand and translate. For this reason, translators may decide to translate this book after they have translated other books of the Bible. However, since the writer did not connect Job with a specific time or place in history, the translator may also decide to translate this book before other Old Testament books.\n\n### What style of writing is in the book of Job?\n\nThe author begins and ends the book of Job by relating what happened to Job in narrative form. In the rest of the book, the characters speak in poetry. In the ancient Near East, writers often used poetry to discuss matters of wisdom. The relationship of human conduct to human prosperity and suffering is an important theme in wisdom literature.\n\n### Hebrew poetry: parallelism\n\nHebrew poetry was based on repetition of meaning rather than on repetition of sound like poetry in some other languages. A speaker would typically say one phrase and then say another phrase (or two) that meant a similar thing, an opposite thing, or something supplementary. The subsequent phrase or phrases would advance the meaning of the first phrase in one of these ways. In many cases it would be good to show this to your readers by including all the phrases in your translation rather than combining them. However, if the repetition might be confusing, you could connect the phrases with a word that would show how the later phrase or phrases are advancing the meaning of the first one. Throughout the book, notes will model ways of doing this in various cases, although not in most cases. It is hoped that these illustrations will give translators an idea of what they could do in any given instance.\n\n### Hebrew poetry: chiasm\n\nHebrew poetry often uses a form known as “chiasm.” It will make a statement consisting of two elements. It will then make a parallel, contrasting, or supplemental statement consisting of those same two elements, but in reverse order. For example, Job says in 3:5:\n\nMay it not rejoice among the days of the year;\ninto the number of the months may it not come.\n\nYou may wish to show this form in your translation by following the Hebrew word order, even if that would not ordinarily be the order you would follow in your language. For 3:5, English might ordinarily say:\n\nMay it not rejoice among the days of the year;\nmay it not come into the number of the months.\n\nBut the ULT follows the Hebrew word order in order to give an idea of this characteristic form of Hebrew poetry.\n\n### “answered and said”\n\nThe author uses the phrase “answered and said” many times in the book of Job. This phrase expresses a single idea by using two words connected with “and”. The word “answered” tells for what purpose a person “said” something. Specifically, they said it in order to answer or respond to what someone else said. If it would be more natural in your language, you could express this meaning with an equivalent phrase that does not use “and,” such as “responded.” (See: [[rc://*/ta/man/translate/figs-hendiadys]])\n\n### “fear”\n\nIn several places in the book, the author uses a word from the root “fear,” such as the verb “fear” or the adjective “fearful,” in a specific sense. He uses the word to describe an awe of God that leads to holy living. He is not referring to an emotion and saying that the person is afraid of God. He means that the person respects and obeys God. Notes will call attention to this usage where it occurs, and they will suggest translations such as the verb “respect” and the adjective “respectful.” (See: [[rc://*/ta/man/translate/figs-idiom]])\n\n### “behold”\n\nIn many places in the book, characters use the term “behold” to focus their listeners’ attention on what they is about to say. Your language may have a comparable expression that you could use in your translation in these instances.\n\n### “nose”\n\nIn several places in the book, various characters use the term “nose” to mean anger. They do this by association with the way that a person who is angry breathes heavily through his nose. Your language and culture may also associate anger with a particular part of the body. If so, you could use an expression involving that part of the body in your translation. You could also use plain language and say “anger.” +front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n\n### Outline of Job\n\n1. Introduction (1:1–2:13)\n - Background to Job’s situation: He is righteous and wealthy (1:1–5)\n - Yahweh allows Satan to test Job (1:6–2:10)\n2. Job’s friends speak to him a first time and Job replies (3:1–14:22)\n3. Job’s friends speak to him a second time and Job replies (15:1–21:34)\n4. Job’s friends speak to him a third time and Job replies (22:1–31:40)\n5. Elihu speaks to Job (32:1–37:24)\n6. Yahweh answers Job out of the whirlwind (38:1–41:34) \n7. Conclusion (42:1–17)\n - Job responds humbly\n - Yahweh rebukes Eliphaz, Bildad, and Zophar (42:7–9)\n - Yahweh restores Job to prosperity (42:10–17)\n\n### What is the book of Job about?\n\nThe book of Job is about a man named Job who experienced disaster even though he was faithful to Yahweh. Job speaks with three friends and asks why Yahweh has allowed him to experience trials and losses. The book teaches that we cannot understand all of Yahweh’s ways, and when we suffer, it is more important to trust Yahweh than it is to understand the reason for the suffering.\n\n### What title should translators give to this book?\n\nThe book of Job is named for Job, the main character in the book. His name is not related to the English word “job.” Translators might use the traditional title of “The Book of Job” or simply “Job.” Or they may choose a different title such as “The Book About Job” or “The Book About a Man Named Job.”\n\n### Who wrote the book of Job?\n\nWe do not know who wrote the book of Job. Many people suggest that Moses composed or compiled the book, but it may have been written after the time of Moses.\n\n## Part 2: Important Religious and Cultural Concepts\n\n### Does sin cause suffering?\n\nWhen a person sins against Yahweh, that can cause the person to experience suffering. People in the ancient Near East generally believed that a person suffered because they or their ancestors had sinned against God. This is what many religions teach. However, the book of Job shows that a person may suffer even if he or she has not sinned. (See: [[rc://*/tw/dict/bible/kt/sin]])\n\n### Were Eliphaz, Bildad, and Zophar really Job’s friends?\n\nJob 2:11 describes Eliphaz, Bildad, and Zophar as the friends of Job. However, they did not succeed in comforting Job. Instead, they tried to persuade Job to say something about God that Job believed was not true. So we might wonder if it is right to translate the word as “friends.” What they said did not help Job, because they did not understand the full truth about God. However, they did care about Job, and they did want to help him. In those ways, they did what friends would do, and in that sense the word “friends” is appropriate.\n\n### When did the events in the book of Job take place?\n\nWe do not know when the events in the book of Job took place. The story is set around the time of Abraham and Isaac in the book of Genesis. However, some verses are similar to verses in the books of Proverbs and Isaiah, which were written many centuries after Abraham and Isaac lived. It is possible that the book of Job was written at a later time to describe the events of an earlier time.\n\n## Part 3: Important Translation Issues\n\n### Is the book of Job difficult to translate?\n\nThe book of Job has many uncommon words and phrases. That makes parts of it hard to understand and translate. For this reason, translators may decide to translate this book after they have translated other books of the Bible. However, since the writer did not connect Job with a specific time or place in history, the translator may also decide to translate this book before other Old Testament books.\n\n### What style of writing is in the book of Job?\n\nThe author begins and ends the book of Job by relating what happened to Job in narrative form. In the rest of the book, the characters speak in poetry. In the ancient Near East, writers often used poetry to discuss matters of wisdom. The relationship of human conduct to human prosperity and suffering is an important theme in wisdom literature.\n\n### Hebrew poetry: parallelism\n\nHebrew poetry was based on repetition of meaning rather than on repetition of sound like poetry in some other languages. A speaker would typically say one phrase and then say another phrase (or two) that meant a similar thing, an opposite thing, or something supplementary. The subsequent phrase or phrases would advance the meaning of the first phrase in one of these ways. In many cases it would be good to show this to your readers by including all the phrases in your translation rather than combining them. However, if the repetition might be confusing, you could connect the phrases with a word that would show how the later phrase or phrases are advancing the meaning of the first one. Throughout the book, notes will model ways of doing this in various cases, although not in most cases. It is hoped that these illustrations will give translators an idea of what they could do in any given instance.\n\n### Hebrew poetry: chiasm\n\nHebrew poetry often uses a form known as “chiasm.” It will make a statement consisting of two elements. It will then make a parallel, contrasting, or supplemental statement consisting of those same two elements, but in reverse order. For example, Job says in 3:5:\n\nMay it not rejoice among the days of the year;\ninto the number of the months may it not come.\n\nYou may wish to show this form in your translation by following the Hebrew word order, even if that would not ordinarily be the order you would follow in your language. For 3:5, English might ordinarily say:\n\nMay it not rejoice among the days of the year;\nmay it not come into the number of the months.\n\nBut the ULT follows the Hebrew word order in order to give an idea of this characteristic form of Hebrew poetry.\n\n### “answered and said”\n\nThe author uses the phrase “answered and said” many times in the book of Job. This phrase expresses a single idea by using two words connected with “and”. The word “answered” tells for what purpose a person “said” something. Specifically, they said it in order to answer or respond to what someone else said. If it would be more natural in your language, you could express this meaning with an equivalent phrase that does not use “and,” such as “responded.” (See: [[rc://*/ta/man/translate/figs-hendiadys]])\n\n### “fear”\n\nIn several places in the book, the author uses a word from the root “fear,” such as the verb “fear” or the adjective “fearful,” in a specific sense. He uses the word to describe an awe of God that leads to holy living. He is not referring to an emotion and saying that the person is afraid of God. He means that the person respects and obeys God. Notes will call attention to this usage where it occurs, and they will suggest translations such as the verb “respect” and the adjective “respectful.” (See: [[rc://*/ta/man/translate/figs-idiom]])\n\n### “behold”\n\nIn many places in the book, characters use the term “behold” to focus their listeners’ attention on what they is about to say. Your language may have a comparable expression that you could use in your translation in these instances.\n\n### “nose”\n\nIn several places in the book, various characters use the term “nose” to mean anger. They do this by association with the way that a person who is angry breathes heavily through his nose. Your language and culture may also associate anger with a particular part of the body. If so, you could use an expression involving that part of the body in your translation. You could also use plain language and say “anger.” 1:intro lym1 0 # Job 1 General Notes\n\n## Structure and Formatting\n\nThis chapter introduces a story about a man named Job who lived during a time long before the author.\n\n## Special Concepts in this Chapter\n\n### Wealth\n\nIn the time and place in which the book of Job is set, a person’s wealth was measured by the number of animals he owned. The book describes how Job owned thousands of animals in order to indicate that he was very rich. (See: [[rc://*/ta/man/translate/figs-explicit]])\n\n### Sacrifices\n\nJob was a man who obeyed Yahweh carefully. We might therefore wonder why he offered sacrifices on behalf of his children, as 1:5 describes, since he was not one of the descendants of Aaron, who were the only ones whom the law of Moses allowed to offer sacrifices. It must be remembered that Job lived prior to the time when God gave Moses the law, so his religious practices were different from those of the Hebrew people after Moses. In Job’s culture, it was normal and acceptable for the father to act as a priest for his family and to offer sacrifices on their behalf. The events that this book relates took place about the same time as the life of Abraham. Therefore, this book corresponds more with Genesis 12–50 than with the rest of the Old Testament. (See:[[rc://*/tw/dict/bible/kt/godly]] and [[rc://*/tw/dict/bible/kt/lawofmoses]])\n\n## Translation Issues in this Chapter\n\n### “the adversary”\n\nThe Hebrew word satan means “adversary.” The Old Testament uses the word in that sense in several places, for example, 1 Kings 11:14, “Yahweh raised up an adversary against Solomon, Hadad the Edomite.” In chapters 1 and 2 of the book of Job, there is a character called “the satan” or “the adversary.” This seems to be a created angelic being who opposes righteous people and accuses them before God of having wrong motives. Many interpreters of the book of Job identify this character with Satan, the devil. The UST follows that interpretation, but the ULT translates the term more basically as “adversary.” You can decide how to translate this term in your own translation. 1:1 j000 rc://*/ta/man/translate/writing-participants אִ֛ישׁ הָיָ֥ה בְ⁠אֶֽרֶץ־ע֖וּץ 1 The author is introducing **Job** as the main participant in the story. If your language has its own way of introducing participants, you can use it here in your translation. Alternate translation: “There once was a man who lived in the land of Uz” 1:1 k5g4 rc://*/ta/man/translate/translate-names ע֖וּץ & אִיּ֣וֹב 1 The word **Uz** is the name of a place, and the word **Job** is the name of a man. @@ -14,18 +14,18 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 1:4 i4lf rc://*/ta/man/translate/figs-explicit יוֹמ֑⁠וֹ 1 This could mean implicitly: (1) Alternate translation: “on an assigned day of the week” (2) Alternate translation: “on his birthday” 1:4 ey91 rc://*/ta/man/translate/figs-doublet וְ⁠שָׁלְח֗וּ וְ⁠קָרְאוּ֙ 1 The terms **sent** and **called** mean similar things. The author is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “and they invited” 1:5 s2c6 rc://*/ta/man/translate/figs-metaphor כִּ֣י הִקִּיפֽוּ֩ יְמֵ֨י הַ⁠מִּשְׁתֶּ֜ה 1 The author is speaking as if the **days of the feast** had literally **gone around** or traveled a certain distance and then returned to their starting point. He means that each son had taken his turn hosting a feast. Your language may have a similar expression that you could use in your translation. You could also state the meaning plainly. Alternate translation: “after the days of the feast had made a full circuit” or “after each son had taken his turn hosting a feast” -1:5 x3v2 rc://*/ta/man/translate/figs-gendernotations בָנַ֔⁠י 1 Although the term **sons** is masculine, Job is likely using the word in a generic sense to refer to all of his sons and daughters. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women, as the UST does, or you could mention both sons and daughters. Alternate translation: “my sons and daughters” +1:5 x3v2 rc://*/ta/man/translate/figs-gendernotations בָנַ֔⁠י 1 Although the term **sons** is masculine, Job is likely using the word in a generic sense to refer to all of his sons and daughters. If it would be helpful to your readers, you could use language in your translation that is explicitly inclusive of both men and women, as the UST does, or you could mention both sons and daughters. Alternate translation: “my sons and daughters” 1:5 k14m rc://*/ta/man/translate/figs-euphemism וּ⁠בֵרֲכ֥וּ 1 It is possible that the original reading here was “cursed” and that scribes changed it to **blessed** in order to avoid the uncomfortable language of a person cursing God. Traditional manuscripts of the Hebrew Bible do not have a marginal notation about this as they do in the case of [7:20](../07/20.md), but many translations read “cursed” since this is the kind of change that scribes are known to have made in similar cases. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. Alternate translation: “and cursed” 1:5 j005 rc://*/ta/man/translate/figs-hendiadys חָטְא֣וּ & וּ⁠בֵרֲכ֥וּ 1 This phrase expresses a single idea by using two words connected with **and**. The word **sinned** tells in what way one of Job’s children might have **blessed**, that is, “cursed” God. If it would be more natural in your language, you could express this meaning with an equivalent phrase that does not use “and.” Alternate translation: “have sinfully cursed” -1:5 du2j rc://*/ta/man/translate/figs-metaphor בִּ⁠לְבָבָ֑⁠ם 1 Here, the **heart** figuratively represents the thoughts. Alternate translation: “in their thoughts” -1:5 j006 rc://*/ta/man/translate/figs-hyperbole כָּל־הַ⁠יָּמִֽים 1 The author says **all** here as a generalization for emphasis. If it would be clearer in your language, you could use a different way to express the emphasis. Alternate translation: “on a regular basis” +1:5 du2j rc://*/ta/man/translate/figs-metaphor בִּ⁠לְבָבָ֑⁠ם 1 Here, the **heart** represents the thoughts. Alternate translation: “in their thoughts” +1:5 j006 rc://*/ta/man/translate/figs-hyperbole כָּל־הַ⁠יָּמִֽים 1 The author says **all** here as a generalization for emphasis. If it would be clearer in your language, you could express the emphasis in a different way. Alternate translation: “on a regular basis” 1:6 i5iw rc://*/ta/man/translate/writing-newevent וַ⁠יְהִ֣י הַ⁠יּ֔וֹם וַ⁠יָּבֹ֨אוּ֙ בְּנֵ֣י הָ⁠אֱלֹהִ֔ים 1 The author is using the phrase **And it was the day** to introduce a new event in the story. Use a word, phrase, or other method in your language that is natural for introducing a new event. Alternate translation: “One day the sons of God came” 1:6 n2re rc://*/ta/man/translate/figs-idiom בְּנֵ֣י הָ⁠אֱלֹהִ֔ים 1 This expression describes spiritual beings whom God created. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the angelic beings” 1:6 uwv6 rc://*/ta/man/translate/figs-explicit לְ⁠הִתְיַצֵּ֖ב עַל־יְהוָ֑ה 1 The context suggests that these angelic beings came to Yahweh at regular times to report on their activities. You can provide this information in your translation if that would be helpful to your readers. Alternate translation: “to give Yahweh a regular report on their activities” 1:6 j007 rc://*/ta/man/translate/translate-names הַ⁠שָּׂטָ֖ן 1 See the discussion in the General Notes to this chapter for how to translate the title **the adversary** here and in the rest of this chapter and in chapter 2. Alternate translation, as in UST: “Satan” 1:7 j008 rc://*/ta/man/translate/figs-hendiadys וַ⁠יַּ֨עַן הַ⁠שָּׂטָ֤ן אֶת־יְהוָה֙ וַ⁠יֹּאמַ֔ר 1 As the General Introduction to Job discusses, this phrase expresses a single idea by using two words connected with **and**. The word **answered** tells for what purpose the adversary **said** this. If it would be more natural in your language, here and in the rest of the book you could express this meaning with an equivalent phrase that does not use “and.” Alternate translation: “The adversary responded to Yahweh” 1:7 plj3 rc://*/ta/man/translate/figs-parallelism מִ⁠שּׁ֣וּט בָּ⁠אָ֔רֶץ וּ⁠מֵֽ⁠הִתְהַלֵּ֖ךְ בָּֽ⁠הּ 1 These two phrases mean similar things. The adversary is using repetition to emphasize the idea that the phrases express. If it would be helpful to your readers, you could combine them and convey the emphasis in another way. Alternate translation: “From wandering all over the earth” -1:8 s9h2 rc://*/ta/man/translate/figs-metaphor הֲ⁠שַׂ֥מְתָּ לִבְּ⁠ךָ֖ עַל 1 Here, the **heart** figuratively represents the thoughts and perceptions. Alternate translation: “Have you considered” +1:8 s9h2 rc://*/ta/man/translate/figs-metaphor הֲ⁠שַׂ֥מְתָּ לִבְּ⁠ךָ֖ עַל 1 Here, the **heart** represents the thoughts and perceptions. Alternate translation: “Have you considered” 1:8 j009 rc://*/ta/man/translate/figs-ellipsis אֵ֤ין כָּמֹ֨⁠הוּ֙ 1 This expression leaves out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “there is not anyone like him” 1:8 ncu7 rc://*/ta/man/translate/figs-doublet תָּ֧ם וְ⁠יָשָׁ֛ר 1 See how you translated this expression in [1:1](../01/01.md). 1:8 n9a8 rc://*/ta/man/translate/figs-idiom יְרֵ֥א אֱלֹהִ֖ים 1 See how you translated this expression in [1:1](../01/01.md). @@ -38,13 +38,13 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 1:10 l9et rc://*/ta/man/translate/figs-synecdoche מַעֲשֵׂ֤ה יָדָי⁠ו֙ 1 The adversary is using one part of Job, **his hands**, to mean all of Job in the act of doing **works**, specifically the activity of raising cattle. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “everything he has done” 1:10 xg3q rc://*/ta/man/translate/figs-metaphor וּ⁠מִקְנֵ֖⁠הוּ פָּרַ֥ץ בָּ⁠אָֽרֶץ 1 The adversary is speaking as if Job’s **cattle** have literally **burst forth** and covered **the land** as if they were floodwaters. He means that Job’s cattle have increased greatly in number. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “and his herds of cattle have become very large” 1:11 k6w4 rc://*/ta/man/translate/figs-imperative שְֽׁלַֽח־נָ֣א יָֽדְ⁠ךָ֔ וְ⁠גַ֖ע בְּ⁠כָל־אֲשֶׁר־ל֑⁠וֹ אִם־לֹ֥א עַל־פָּנֶ֖י⁠ךָ יְבָרֲכֶֽ⁠ךָּ 1 The terms **stretch out** and **touch** are imperatives, but they communicate an assertion rather than commands. Use a form in your language that communicates an assertion. Alternate translation: “if you stretch out your hand and touch all that he has, he will bless you to your face” -1:11 y4qi rc://*/ta/man/translate/figs-metonymy שְֽׁלַֽח& יָֽדְ⁠ךָ֔ 1 Here, **hand** figuratively represents the capability of a person. If it would be helpful in your language, you could use an equivalent expression or state the meaning plainly. Alternate translation: “use your power” +1:11 y4qi rc://*/ta/man/translate/figs-metonymy שְֽׁלַֽח& יָֽדְ⁠ךָ֔ 1 Here, **hand** represents the capability of a person. If it would be helpful in your language, you could use an equivalent expression or state the meaning plainly. Alternate translation: “use your power” 1:11 ax31 rc://*/ta/man/translate/figs-idiom וְ⁠גַ֖ע 1 In this context, the word **touch** means “destroy.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and destroy” 1:11 j013 rc://*/ta/man/translate/figs-ellipsis אִם 1 The adversary is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “and see if” 1:11 j014 rc://*/ta/man/translate/figs-euphemism יְבָרֲכֶֽ⁠ךָּ 1 See how you translated the word “blessed’ in verse 5. Scribes may have made a similar change here from “curse” to **bless**. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. Alternate translation: “he will … curse you” 1:11 bn3v rc://*/ta/man/translate/figs-metonymy עַל־פָּנֶ֖י⁠ךָ 1 Here the word **face** represents the presence of a person by association with the way people can see the face of someone who is present. The claim is that Job would not curse God in his “heart” (that is, in his thoughts) as Job was afraid one of his children might have done. Rather, Job would curse God out loud, and since God is present everywhere, Job would be cursing him in person. Alternate translation: “in person” 1:12 d2uy rc://*/ta/man/translate/figs-metaphor הִנֵּ֤ה 1 As the General Introduction to Job discusses, Yahweh is using the term **Behold** to focus the adversary’s attention on what he is about to say. Your language may have a comparable expression that you could use in your translation. -1:12 bul4 rc://*/ta/man/translate/figs-metonymy בְּ⁠יָדֶ֔⁠ךָ 1 Here, **hand** figuratively represents the capability of a person. If it would be helpful in your language, you could use an equivalent expression or state the meaning plainly. Alternate translation: “is in your power” or “is under your control” +1:12 bul4 rc://*/ta/man/translate/figs-metonymy בְּ⁠יָדֶ֔⁠ךָ 1 Here, **hand** represents the capability of a person. If it would be helpful in your language, you could use an equivalent expression or state the meaning plainly. Alternate translation: “is in your power” or “is under your control” 1:12 j015 rc://*/ta/man/translate/figs-metonymy תִּשְׁלַ֖ח יָדֶ֑⁠ךָ 1 See how you translated the similar expression in the previous verse. 1:12 gn4s rc://*/ta/man/translate/figs-metonymy פְּנֵ֥י יְהוָֽה 1 As in the previous verse, here the word **face** represents the presence of a person by association with the way people can see the face of someone who is present. Alternate translation: “the presence of Yahweh” 1:13 j016 rc://*/ta/man/translate/writing-newevent וַ⁠יְהִ֖י הַ⁠יּ֑וֹם וּ⁠בָנָ֨י⁠ו וּ⁠בְנֹתָ֤י⁠ו 1 The author is using the phrase **And it was the day** to introduce a new event in the story. Use a word, phrase, or other method in your language that is natural for introducing a new event. Alternate translation: “One day Job’s sons and daughters” @@ -84,13 +84,13 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 2:3 p2iq rc://*/ta/man/translate/figs-metaphor לְ⁠בַלְּע֥⁠וֹ 1 Yahweh is speaking as if the adversary had literally incited him to **devour** or eat up Job. He means that the adversary had incited him to allow the adversary to destroy Job’s possessions and family. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “to allow you to destroy his possessions and family” 2:4 s8ua rc://*/ta/man/translate/figs-synecdoche ע֣וֹר בְּעַד־ע֗וֹר 1 In this expression, the adversary is using part of a person or animal, the **skin**, to mean all of that person or animal. The basic meaning is that a person will sacrifice even a valuable herd animal in order to save himself, and the more general meaning, as the adversary explains in the rest of the verse, is that a person will sacrifice just about anything he owns in order to stay alive. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “An animal in exchange for a person’s life” 2:5 j033 rc://*/ta/man/translate/figs-imperative שְֽׁלַֽח־נָ֣א יָֽדְ⁠ךָ֔ וְ⁠גַ֥ע אֶל־עַצְמ֖⁠וֹ וְ⁠אֶל־בְּשָׂר֑⁠וֹ אִם־לֹ֥א אֶל־פָּנֶ֖י⁠ךָ יְבָרֲכֶֽ⁠ךָּ 1 The terms **stretch out** and **touch** are imperatives, but they communicate an assertion rather than commands. Use a form in your language that communicates an assertion. See how you translated the same expression in [1:11](../01/11.md). Alternate translation: “if you stretch out your hand and touch all that he has, he will bless you to your face” -2:5 id2l rc://*/ta/man/translate/figs-metonymy שְֽׁלַֽח־נָ֣א יָֽדְ⁠ךָ֔ 1 Here, **hand** figuratively represents the capability of a person. If it would be helpful in your language, you could use an equivalent expression or state the meaning plainly. See how you translated the same expression in [1:11](../01/11.md). Alternate translation: “just use your power” +2:5 id2l rc://*/ta/man/translate/figs-metonymy שְֽׁלַֽח־נָ֣א יָֽדְ⁠ךָ֔ 1 Here, **hand** represents the capability of a person. If it would be helpful in your language, you could use an equivalent expression or state the meaning plainly. See how you translated the same expression in [1:11](../01/11.md). Alternate translation: “just use your power” 2:5 cz3l rc://*/ta/man/translate/figs-idiom וְ⁠גַ֥ע 1 In this context, the word **touch** means “harm.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and harm” 2:5 qau8 rc://*/ta/man/translate/figs-synecdoche אֶל־עַצְמ֖⁠וֹ וְ⁠אֶל־בְּשָׂר֑⁠וֹ 1 The adversary is using two parts of Job’s body, his **bones** and his **flesh**, to mean Job’s whole body. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “his body” 2:5 d2rf rc://*/ta/man/translate/figs-ellipsis אִם 1 The adversary is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. See how you translated the same expression in [1:11](../01/11.md). Alternate translation: “and see if” 2:5 i3ij rc://*/ta/man/translate/figs-euphemism יְבָרֲכֶֽ⁠ךָּ 1 See how you translated the same expression in [1:11](../01/11.md). Scribes may also have made a change here from “curse” to **bless**. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. Alternate translation: “he will … curse you” 2:5 b5lr rc://*/ta/man/translate/figs-metonymy אֶל־פָּנֶ֖י⁠ךָ 1 Here the word **face** represents the presence of a person by association with the way people can see the face of someone who is present. See how you translated the same expression in [1:11](../01/11.md). Alternate translation: “in person” -2:6 j034 rc://*/ta/man/translate/figs-metonymy בְ⁠יָדֶ֑⁠ךָ 1 Here, **hand** figuratively represents the capability of a person. If it would be helpful in your language, you could use an equivalent expression or state the meaning plainly. See how you translated the similar expression in [1:12](../01/12.md). Alternate translation: “in your power” or “under your control” +2:6 j034 rc://*/ta/man/translate/figs-metonymy בְ⁠יָדֶ֑⁠ךָ 1 Here, **hand** represents the capability of a person. If it would be helpful in your language, you could use an equivalent expression or state the meaning plainly. See how you translated the similar expression in [1:12](../01/12.md). Alternate translation: “in your power” or “under your control” 2:7 fj98 rc://*/ta/man/translate/figs-metonymy פְּנֵ֣י יְהוָ֑ה 1 Here the word **face** represents the presence of a person by association with the way people can see the face of someone who is present. See how you translated the similar expression in [1:12](../01/12.md). Alternate translation: “the presence of Yahweh” 2:7 gtz9 rc://*/ta/man/translate/figs-metaphor וַ⁠יַּ֤ךְ אֶת־אִיּוֹב֙ בִּ⁠שְׁחִ֣ין רָ֔ע 1 The author is speaking as if the adversary literally **struck** Job with these **boils**, as if they were a weapon in his hand. He means that the adversary caused Job to suffer from the boils. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “he afflicted Job with bad boils” or “he caused Job to suffer from bad boils” 2:7 j035 rc://*/ta/man/translate/translate-unknown בִּ⁠שְׁחִ֣ין רָ֔ע 1 The word **boils** describes large, itching, painful skin infections. If your readers would not be familiar with what boils are, in your translation you could use a general expression. Alternate translation: “with large, itching, painful skin infections” @@ -152,7 +152,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 3:8 j342 rc://*/ta/man/translate/figs-explicit לִוְיָתָֽן 1 People in this culture believed in a monster called **Leviathan**, associated with the sea, who caused chaos. You could retain the name Leviathan in your translation. Alternatively, you could use a general expression in order to give your readers some idea of the beliefs of this culture. Alternate translation: “the sea monster who causes chaos” 3:9 fcl4 rc://*/ta/man/translate/figs-personification יְקַו־לְ⁠א֥וֹר וָ⁠אַ֑יִן וְ⁠אַל־יִ֝רְאֶ֗ה בְּ⁠עַפְעַפֵּי־שָֽׁחַר 1 Job is speaking of the day of his birth as if it were a living thing that could **wait** for **light** to appear in the sky and **see** the **dawn**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “may light never appear on that day, yes, may dawn never break on that day” 3:9 j058 rc://*/ta/man/translate/figs-metonymy בְּ⁠עַפְעַפֵּי־שָֽׁחַר 1 Job is referring to light flashing from eyes by association with the **eyelids** that open to reveal that flashing. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “the light flashing from the eyes of the dawn” -3:9 max2 rc://*/ta/man/translate/figs-personification בְּ⁠עַפְעַפֵּי־שָֽׁחַר 1 Job is speaking of **the dawn** as if it were a living thing that had **eyelids** that could open to reveal light flashing from its eyes. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the first light of dawn” or “the break of dawn” +3:9 max2 rc://*/ta/man/translate/figs-personification בְּ⁠עַפְעַפֵּי־שָֽׁחַר 1 Job is speaking of **the dawn** as if it were a living thing that had **eyelids** that could open to reveal light flashing from its eyes. If it would be helpful in your language, you could state the meaning plainly. By **dawn**, Job means the sunrise itself, not the first faint light that appears on the horizon to indicate that a new day is beginning. Alternate translation: “the first flashes of light from the sunrise” 3:10 j059 rc://*/ta/man/translate/figs-possession לֹ֣א סָ֭גַר דַּלְתֵ֣י בִטְנִ֑⁠י 1 Job is using the possessive form **my womb** to mean the womb from which he was born, that is, his mother’s womb. He is not saying that he himself had a womb. It may be helpful clarify this for your readers. Alternate translation: “it did not close the doors of my mother’s womb” 3:10 ta9d rc://*/ta/man/translate/figs-metaphor לֹ֣א סָ֭גַר דַּלְתֵ֣י בִטְנִ֑⁠י 1 Job is speaking as his mother’s **womb** literally had **doors** that could have **closed** to keep him from being born. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “it did not keep me from being born” 3:10 juv2 rc://*/ta/man/translate/figs-personification לֹ֣א סָ֭גַר דַּלְתֵ֣י בִטְנִ֑⁠י וַ⁠יַּסְתֵּ֥ר 1 Job is speaking as if the day of his birth were a living thing that could have kept him from being born. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “nothing kept me from being born on that day and hid” @@ -174,7 +174,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 3:13 j069 rc://*/ta/man/translate/figs-euphemism יָ֝שַׁ֗נְתִּי 1 Job is using the word **slept** to mean “died.” This is a mild way of referring to death. Your language may have a similar expression that you could use in your translation. If not, you could state the meaning plainly. Alternate translation: “I would have passed away” or “I would have died” 3:13 e4ks יָנ֬וּחַֽ לִֽ⁠י 1 If your language would not use an impersonal construction such as this one, you could express the meaning in another way. Alternate translation: “I would have been at rest” or “I would have been resting” 3:14 j070 rc://*/ta/man/translate/figs-explicit הַ⁠בֹּנִ֖ים חֳרָב֣וֹת לָֽ⁠מוֹ 1 The word translated **monuments** refers to a desolate or ruined place. In this context, it could mean implicitly: (1) elaborate buildings in desolate places, such as the pyramids that the pharaohs built in the Egyptian desert. Since Job is wishing that this were his situation, this positive sense is probably preferable. Alternate translation: “who built great tombs for themselves in remote places” (2) ruined buildings. Alternate translation: “who rebuilt ruined buildings for themselves” or “who built buildings for themselves that are now ruined” -3:15 j071 rc://*/ta/man/translate/figs-hyperbole הַֽ⁠מְמַלְאִ֖ים בָּתֵּי⁠הֶ֣ם כָּֽסֶף 1 Job says that these princes **filled their houses with silver** as an overstatement for emphasis. If it would be clearer in your language, you could use a different way to express the emphasis. Alternate translation: “who kept much silver in their homes” +3:15 j071 rc://*/ta/man/translate/figs-hyperbole הַֽ⁠מְמַלְאִ֖ים בָּתֵּי⁠הֶ֣ם כָּֽסֶף 1 Job says that these princes **filled their houses with silver** as an overstatement for emphasis. If it would be clearer in your language, you could express the emphasis in a different way. Alternate translation: “who kept much silver in their homes” 3:16 j072 rc://*/ta/man/translate/figs-explicit כְ⁠נֵ֣פֶל טָ֭מוּן 1 The word translated **hidden** refers implicitly to burial. You can indicate this in your translation if that would be helpful to your readers. Alternate translation: “like a child who was not born alive and so was buried immediately” 3:16 qu2s rc://*/ta/man/translate/figs-synecdoche כְּ֝⁠עֹלְלִ֗ים לֹא־רָ֥אוּ אֽוֹר 1 Job is using one part of the birth process, seeing **the light** for the first time, to mean all of the birth process. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “like infants who are not born alive” 3:17 j073 rc://*/ta/man/translate/figs-nominaladj רְ֭שָׁעִים & יְגִ֣יעֵי כֹֽחַ 1 Job is using the adjectives **wicked** and **weary** as nouns to mean certain kinds of people. Your language may use adjectives in the same way. If not, you can translate these words with equivalent phrases. Alternate translation: “people who are wicked … people who are weary in strength” @@ -244,7 +244,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 4:12 j099 rc://*/ta/man/translate/figs-synecdoche וַ⁠תִּקַּ֥ח אָ֝זְנִ֗⁠י 1 Eliphaz is using one part of himself, his **ear**, to mean all of him in the act of hearing. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and I heard” 4:13 h37a rc://*/ta/man/translate/figs-idiom מֵ⁠חֶזְיֹנ֣וֹת לָ֑יְלָה 1 By **visions of the night**, Eliphaz means dreams. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “from a dream that I had” 4:13 er9t rc://*/ta/man/translate/figs-personification בִּ⁠נְפֹ֥ל תַּ֝רְדֵּמָ֗ה עַל־אֲנָשִֽׁים 1 Eliphaz is speaking of **deep sleep** as if it were a living thing that could be actively **falling** on people. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “as happens when people are deeply asleep” -4:13 j100 rc://*/ta/man/translate/figs-gendernotations אֲנָשִֽׁים 1 Here the masculine term **men** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “people” +4:13 j100 rc://*/ta/man/translate/figs-gendernotations אֲנָשִֽׁים 1 Here the masculine term **men** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is explicitly inclusive of both men and women. Alternate translation: “people” 4:14 pp18 rc://*/ta/man/translate/figs-doublet פַּ֣חַד קְ֭רָאַ⁠נִי וּ⁠רְעָדָ֑ה 1 The terms **Fear** and **trembling** mean similar things. Eliphaz is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “Great fear came upon me” 4:14 j101 rc://*/ta/man/translate/writing-poetry פַּ֣חַד & הִפְחִֽיד 1 For emphasis, Eliphaz is using a construction in which a subject and its verb come from the same root. You may be able to use the same construction in your language to express the meaning here. Alternatively, your language may another way of showing the emphasis. 4:14 j102 rc://*/ta/man/translate/figs-synecdoche וְ⁠רֹ֖ב עַצְמוֹתַ֣⁠י הִפְחִֽיד 1 Eliphaz is using one part of himself, his **bones**, to mean all of him in the act of becoming afraid. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and I became completely afraid” or “yes, I became completely afraid” @@ -254,7 +254,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 4:17 qqw3 rc://*/ta/man/translate/figs-rquestion הַֽ֭⁠אֱנוֹשׁ מֵ⁠אֱל֣וֹהַ יִצְדָּ֑ק אִ֥ם מֵ֝⁠עֹשֵׂ֗⁠הוּ יִטְהַר־גָּֽבֶר 1 In both of these sentences, Eliphaz is using the question form for emphasis. If you would not use the question form for this purpose in your language, you could translate these questions as statements or exclamations. Alternate translation: “A man cannot be more righteous than God! A man cannot be more pure than his Maker!” 4:17 j105 rc://*/ta/man/translate/figs-explicit הַֽ֭⁠אֱנוֹשׁ 1 The term that Eliphaz is using for **man** here implicitly means a “mortal.” You can indicate this in your translation if that would be helpful to your readers. Alternate translation: “a mortal” 4:17 j106 rc://*/ta/man/translate/figs-idiom אִ֥ם מֵ֝⁠עֹשֵׂ֗⁠הוּ יִטְהַר־גָּֽבֶר 1 Eliphaz is using the word **If** to introduce a question that anticipates a negative answer. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation: “A man cannot be more pure than his Maker, can he?” -4:17 j107 rc://*/ta/man/translate/figs-gendernotations הַֽ֭⁠אֱנוֹשׁ & גָּֽבֶר 1 In each instance, the masculine term **man** has generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “a person … a person” +4:17 j107 rc://*/ta/man/translate/figs-gendernotations הַֽ֭⁠אֱנוֹשׁ & גָּֽבֶר 1 In each instance, the masculine term **man** has generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is explicitly inclusive of both men and women. Alternate translation: “a person … a person” 4:18 j108 rc://*/ta/man/translate/writing-pronouns לֹ֣א יַאֲמִ֑ין & יָשִׂ֥ים 1 The pronouns **he** and **his** refer back to the previous verse to God, not to “a man.” It may be helpful to clarify this for your readers. Alternate translation: “God does not trust … God charges” 4:18 j109 rc://*/ta/man/translate/figs-explicit בַּ֭⁠עֲבָדָי⁠ו & וּ֝⁠בְ⁠מַלְאָכָ֗י⁠ו 1 By **his servants**, Eliphaz implicitly means the **angels** he mentions later in the verse. You can indicate this in your translation if that would be helpful to your readers. Alternate translation: “in the angels who serve him and … those angels” 4:19 j110 rc://*/ta/man/translate/figs-ellipsis אַ֤ף ׀ שֹׁכְנֵ֬י בָֽתֵּי־חֹ֗מֶר 1 Eliphaz is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “How much less will God be confident that dwellers in houses of clay are doing the right thing” @@ -304,7 +304,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 5:6 j132 rc://*/ta/man/translate/figs-explicit לֹא־יֵצֵ֣א מֵ⁠עָפָ֣ר אָ֑וֶן וּ֝⁠מֵ⁠אֲדָמָ֗ה לֹא־יִצְמַ֥ח עָמָֽל׃ 1 The implication, if trouble and misery do not just happen, is that their cause is the indignation and resentment that Eliphaz warned Job against in verse 2. You can indicate this in your translation if that would be helpful to your readers. Alternate translation, as a poetic parallel: “it is truly indignation that causes trouble, yes, it is resentment that causes misery” 5:7 j133 rc://*/ta/man/translate/grammar-connect-words-phrases כִּֽי 1 Eliphaz is using the word **For** to introduce the reason why he says that trouble does not just happen. Its cause is known: People create trouble for themselves. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation: “I say this because” 5:7 kz2s rc://*/ta/man/translate/figs-explicit ־אָ֭דָם לְ⁠עָמָ֣ל יוּלָּ֑ד וּ⁠בְנֵי־רֶ֝֗שֶׁף יַגְבִּ֥יהוּ עֽוּף׃ 1 Eliphaz assumes that Job will understand that by naming two things that he holds to be true, he means that the first is just as true as the second. You could indicate that explicitly if it would be helpful to your readers. Alternate translation: “man is born to trouble, just as surely as sons of the flame soar to fly” -5:7 j134 rc://*/ta/man/translate/figs-gendernotations אָ֭דָם לְ⁠עָמָ֣ל יוּלָּ֑ד 1 Here the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “people are born to trouble” +5:7 j134 rc://*/ta/man/translate/figs-gendernotations אָ֭דָם לְ⁠עָמָ֣ל יוּלָּ֑ד 1 Here the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is explicitly inclusive of both men and women. Alternate translation: “people are born to trouble” 5:7 j135 rc://*/ta/man/translate/figs-activepassive אָ֭דָם לְ⁠עָמָ֣ל יוּלָּ֑ד 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “people have an innate tendency to cause trouble for themselves” 5:7 j136 rc://*/ta/man/translate/figs-metaphor וּ⁠בְנֵי־רֶ֝֗שֶׁף 1 Eliphaz is describing sparks as if they were **sons of the flame**, that is, as if fire gave birth to sparks and sent them out. Your language may have a poetic expression of its own that you could use in your translation to describe sparks. You could also state the meaning plainly. Alternate translation: “and sparks” 5:7 j137 rc://*/ta/man/translate/figs-idiom יַגְבִּ֥יהוּ עֽוּף 1 This expression means that sparks fly upwards, carried by currents of air. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “fly upwards” @@ -329,19 +329,19 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 5:14 w5uy rc://*/ta/man/translate/figs-metaphor יוֹמָ֥ם יְפַגְּשׁוּ־חֹ֑שֶׁךְ וְ֝⁠כַ⁠לַּ֗יְלָה יְֽמַשְׁשׁ֥וּ בַֽ⁠צָּהֳרָֽיִם 1 Eliphaz is speaking as if the cunning and deceptive people he described in the previous verse are literally in the dark during the day and cannot find their way. He means that God keeps them from realizing how to make their wicked plans succeed. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “God keeps these cunning and deceptive people from realizing how to make their wicked plans succeed” 5:15 j153 rc://*/ta/man/translate/figs-nominaladj חָזָ֣ק אֶבְיֽוֹן 1 Eliphaz is using the adjectives **poor** and **mighty** as nouns to mean certain kinds of people. Your language may use adjectives in the same way. If not, you can translate these words with equivalent phrases. Alternate translation: “poor people … mighty people” 5:15 i885 rc://*/ta/man/translate/figs-metaphor מֵ֭⁠חֶרֶב מִ⁠פִּי⁠הֶ֑ם 1 Eliphaz is speaking as if the cunning and deceptive people he described in verse 13 literally had a **sword in their mouths**. He is referring to the things these people say to try to hurt the poor. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “from the things they say to try to hurt them” -5:15 j154 rc://*/ta/man/translate/figs-metonymy וּ⁠מִ⁠יַּ֖ד 1 Here, **hand** figuratively represents the capability of a person. If it would be helpful in your language, you could use an equivalent expression or state the meaning plainly. Alternate translation: “and from the power of” +5:15 j154 rc://*/ta/man/translate/figs-metonymy וּ⁠מִ⁠יַּ֖ד 1 Here, **hand** represents the capability of a person. If it would be helpful in your language, you could use an equivalent expression or state the meaning plainly. Alternate translation: “and from the power of” 5:16 j155 rc://*/ta/man/translate/figs-idiom וַ⁠תְּהִ֣י לַ⁠דַּ֣ל תִּקְוָ֑ה 1 This expression means that the **poor** person has hope. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “And the poor has hope” 5:16 j156 rc://*/ta/man/translate/figs-nominaladj לַ⁠דַּ֣ל 1 Eliphaz is using the adjective **poor** as a noun to mean a certain kind of person. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “to the person who is poor” 5:16 j157 rc://*/ta/man/translate/figs-genericnoun לַ⁠דַּ֣ל 1 This phrase does not refer to a specific person. It refers to anyone who has the quality that it names. Express this in the way that would be most natural in your language. Alternate translation: “to those who are poor” 5:16 exr5 rc://*/ta/man/translate/figs-personification וְ֝⁠עֹלָ֗תָ⁠ה קָ֣פְצָה פִּֽי⁠הָ 1 Job is speaking of **injustice** as if it were a living thing that could **shut** its own **mouth**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and people no longer make unjust claims against them” 5:16 j158 rc://*/ta/man/translate/grammar-connect-words-phrases וְ֝⁠עֹלָ֗תָ⁠ה 1 Eliphaz may be using the word translated **and** to indicate that poor people have hope because others no longer make unjust claims against them. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation: “because injustice” -5:17 j159 rc://*/ta/man/translate/figs-gendernotations אֱ֭נוֹשׁ 1 Here the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “is anyone” or “is any person” +5:17 j159 rc://*/ta/man/translate/figs-gendernotations אֱ֭נוֹשׁ 1 Here the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is explicitly inclusive of both men and women. Alternate translation: “is anyone” or “is any person” 5:17 j160 rc://*/ta/man/translate/grammar-connect-words-phrases וּ⁠מוּסַ֥ר שַׁ֝דַּ֗י אַל־תִּמְאָֽס 1 Eliphaz is using the word translated **and** to indicate that Job should not despise God’s chastening because he is blessed as someone whom God is correcting. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation: “so do not despise the chastening of Shaddai” 5:17 g1br rc://*/ta/man/translate/figs-doublenegatives אַל־תִּמְאָֽס 1 If it would be clearer in your language, you could use a positive expression to translate this double negative that consists of the negative particle **not** and the negative verb **despise**. Alternate translation: “appreciate” 5:18 fx57 rc://*/ta/man/translate/figs-metaphor כִּ֤י ה֣וּא יַכְאִ֣יב וְ⁠יֶחְבָּ֑שׁ יִ֝מְחַ֗ץ וְיָדָיו תִּרְפֶּֽינָה 1 Eliphaz is speaking as if God literally **injures** and **wounds** people and then gives them medical treatment. He means that God uses setbacks and sufferings (which could include physical ailments) to correct people. If it would be clearer in your language, you could state the meaning plainly. The UST models one way to do this. 5:18 j161 rc://*/ta/man/translate/writing-pronouns ה֣וּא יַכְאִ֣יב 1 For emphasis, Eliphaz is stating the pronoun **he**, whose meaning is already present in the word translated **injures**. If your language can state implied pronouns explicitly for emphasis, you may want to use that construction here in your translation. Other languages may have other ways of bringing out this emphasis. Alternate translation: “truly he injures” 5:18 dgs2 rc://*/ta/man/translate/figs-synecdoche וְיָדָיו תִּרְפֶּֽינָה 1 Eliphaz is using one part of God, his **hands**, to mean all of him in the act of healing. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “but he himself heals” -5:19 q4qe rc://*/ta/man/translate/writing-poetry בְּ⁠שֵׁ֣שׁ צָ֭רוֹת יַצִּילֶ֑⁠ךָּ וּ⁠בְ⁠שֶׁ֓בַע ׀ לֹא־יִגַּ֖ע בְּ⁠ךָ֣ רָֽע 1 In order to make a comprehensive statement, Eliphaz is naming a number that should be sufficient to illustrate his point and then increasing that number by one for emphasis. This was a common device in Hebrew poetry, but if a speaker of your language would not do this, in your translation you could express the emphasis in another way. Alternate translation: “God will rescue you from every trouble and not allow you to be harmed” +5:19 q4qe rc://*/ta/man/translate/writing-poetry בְּ⁠שֵׁ֣שׁ צָ֭רוֹת יַצִּילֶ֑⁠ךָּ וּ⁠בְ⁠שֶׁ֓בַע ׀ לֹא־יִגַּ֖ע בְּ⁠ךָ֣ רָֽע 1 In order to make a comprehensive statement, Eliphaz is naming a number that should be sufficient to illustrate his point and then increasing that number by one for emphasis. This was a common device in Hebrew poetry. If a speaker of your language would not do this, in your translation you could express the emphasis in another way. Alternate translation: “God will rescue you from every trouble and not allow you to be harmed” 5:19 j162 rc://*/ta/man/translate/figs-ellipsis וּ⁠בְ⁠שֶׁ֓בַע & רָֽע 1 Eliphaz is leaving out a word that in many languages this sentence would need in order to be complete. You can supply the word from the context if that would be clearer in your language. Alternate translation: “and in seven troubles harm” 5:19 j163 rc://*/ta/man/translate/figs-personification לֹא־יִגַּ֖ע בְּ⁠ךָ֣ רָֽע 1 Eliphaz is speaking of **harm** as if it were a living thing that could **touch** Job. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “you will not be harmed” 5:20 q1gi rc://*/ta/man/translate/figs-metaphor פָּֽדְ⁠ךָ֣ מִ⁠מָּ֑וֶת 1 Eliphaz is speaking as if God would literally **redeem** or make a payment to free Job from **death** during a **famine**. He means that God will keep Job from dying from hunger. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “he will keep you from dying of hunger” @@ -477,7 +477,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 7:intro y5ka 0 # Job 7 General Notes\n\n## Structure and Formatting\n\nIn this chapter, Job finishes responding to Eliphaz’s first speech, and he also addresses God directly in light of his exchange with Eliphaz.\n- Verses 1–6: Job continues to respond to Elilphaz\n- Verses 7–21: Job addresses God directly\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry.\n\n## Important Figures of Speech in this Chapter\n\n### Metaphors\n\nJob uses many different images in this chapter to describe what the things are like that he is feeling and experiencing. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n### Rhetorical questions\n\nJob often uses the question form in this chapter to emphasize the points he is making to Eliphaz and to God. Notes suggest how these questions may be translated as statements or exclamations if that would be more natural in your language. (See: [[rc://*/ta/man/translate/figs-rquestion]]) 7:1 nz5u rc://*/ta/man/translate/figs-rquestion הֲ⁠לֹא־ צָבָ֣א לֶ⁠אֱנ֣וֹשׁ על־ אָ֑רֶץ וְ⁠כִ⁠ימֵ֖י שָׂכִ֣יר יָמָֽי⁠ו 1 Job is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate these questions as statements or as exclamations. Alternate translation: “Man has hardship on earth! Yes, his days are like the days of a hireling!” 7:1 j228 rc://*/ta/man/translate/figs-abstractnouns הֲ⁠לֹא־צָבָ֣א לֶ⁠אֱנ֣וֹשׁ על־אָ֑רֶץ 1 If your language does not use an abstract noun for the idea of **hardship**, you could express the same idea in another way. Alternate translation: “Life on earth is hard for a man!” -7:1 j229 rc://*/ta/man/translate/figs-gendernotations לֶ⁠אֱנ֣וֹשׁ 1 Here the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “to a person” +7:1 j229 rc://*/ta/man/translate/figs-gendernotations לֶ⁠אֱנ֣וֹשׁ 1 Here the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is explicitly inclusive of both men and women. Alternate translation: “to a person” 7:1 m3yt rc://*/ta/man/translate/figs-simile וְ⁠כִ⁠ימֵ֖י שָׂכִ֣יר יָמָֽי⁠ו 1 Job is using this comparison to say that just as **the days of a hireling** (that is, someone hired by the day for manual labor) are long and difficult, so his days are long and difficult. If it would be helpful in your language, you could make this point explicitly. Alternate translation, as an exclamation: “Yes, his days are long and difficult, like those of a hireling!” 7:2 g9ji rc://*/ta/man/translate/figs-simile כְּ⁠עֶ֥בֶד יִשְׁאַף־ צֵ֑ל וּ֝⁠כְ⁠שָׂכִ֗יר יְקַוֶּ֥ה פָעֳלֽ⁠וֹ 1 The point of this comparison, as Job makes clear in the next verse, is that just as a **slave** and a **hireling** have to endure long periods of wishing for relief, so Job has gone a long time without relief. If it would be helpful in your language, you could make this point explicitly. Alternate translation: “As a slave wishes all through a long, hot day that evening would come, and as a hireling must wait until the end of the day to be paid” 7:2 f1pu rc://*/ta/man/translate/figs-metonymy צֵ֑ל 1 Job is using the term **shade** to mean by association the evening, when the sun becomes low in the sky and shadows cover the earth. Specifically, he means the end of the work day. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the evening” or “the end of the work day” @@ -528,12 +528,12 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 7:15 nee4 rc://*/ta/man/translate/figs-metonymy מָ֝֗וֶת מֵֽ⁠עַצְמוֹתָֽ⁠י 1 Job is using the term **bones** to mean life by association with the way people are supported by their bones as they live on earth. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “rather than life” or “rather than continuing to live on this earth” 7:16 th4d rc://*/ta/man/translate/figs-ellipsis מָ֭אַסְתִּי 1 Job is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “I loathe my life” or “I loathe being alive” 7:16 eu9h rc://*/ta/man/translate/figs-declarative לֹא־לְ⁠עֹלָ֣ם אֶֽחְיֶ֑ה 1 Job is using the future tense to describe what he desires. Your language may have its own way of expressing such a meaning. Alternate translation: “I would not live forever” or “I do not want to live forever” -7:16 j249 rc://*/ta/man/translate/figs-hyperbole לֹא־לְ⁠עֹלָ֣ם אֶֽחְיֶ֑ה 1 Job says **forever** here as a generalization for emphasis. If it would be clearer in your language, you could use a different way to express the emphasis. Alternate translation: “I certainly do not want to live for a long time” +7:16 j249 rc://*/ta/man/translate/figs-hyperbole לֹא־לְ⁠עֹלָ֣ם אֶֽחְיֶ֑ה 1 Job says **forever** here as a generalization for emphasis. If it would be clearer in your language, you could express the emphasis in a different way. Alternate translation: “I certainly do not want to live for a long time” 7:16 j250 rc://*/ta/man/translate/figs-idiom חֲדַ֥ל מִ֝מֶּ֗⁠נִּי 1 Job is using this expression to ask God to **Cease** from troubling him. Your language may have an expression of its own with the same meaning. Alternate translation: “Leave me alone” 7:16 yp5g rc://*/ta/man/translate/figs-metaphor הֶ֥בֶל 1 Job could be using the word translated **vapor** to mean: (1) that his days are fleeting, since vapor or mist vanishes quickly. Alternate translation: “are fleeting” (2) that his days are purposeless, since vapor is insubstantial. Alternate translation: “are purposeless” 7:17 awx9 rc://*/ta/man/translate/figs-rquestion מָֽה־אֱ֭נוֹשׁ כִּ֣י תְגַדְּלֶ֑⁠נּוּ וְ⁠כִי־תָשִׁ֖ית אֵלָ֣י⁠ו לִבֶּֽ⁠ךָ 1 Job is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. The question continues through the next verse, but it may be helpful to make this verse a separate sentence. Alternate translation: “Man is not so significant that you should magnify him or set your heart on him” 7:17 j251 rc://*/ta/man/translate/figs-declarative מָֽה־אֱ֭נוֹשׁ כִּ֣י תְגַדְּלֶ֑⁠נּוּ וְ⁠כִי־תָשִׁ֖ית אֵלָ֣י⁠ו לִבֶּֽ⁠ךָ 1 Job could be using the future tense: (1) to describe what God should do. Alternate translation: “What is man, that you should magnify him, that you should set your heart on him” or, as a statement, “Man is so insignificant that you should not magnify him or set your heart on him” (2) to describe what God does habitually. Alternate translation: “What is man, that you magnify him and that you set your heart on him” -7:17 w1ri rc://*/ta/man/translate/figs-metaphor וְ⁠כִי־תָשִׁ֖ית אֵלָ֣י⁠ו לִבֶּֽ⁠ךָ 1 Here, the **heart** figuratively represents the thoughts. Alternate translation: “and that you should set your mind on him” or “and that you should pay attention to him” +7:17 w1ri rc://*/ta/man/translate/figs-metaphor וְ⁠כִי־תָשִׁ֖ית אֵלָ֣י⁠ו לִבֶּֽ⁠ךָ 1 Here, the **heart** represents the thoughts. Alternate translation: “and that you should set your mind on him” or “and that you should pay attention to him” 7:18 j252 rc://*/ta/man/translate/figs-declarative וַ⁠תִּפְקְדֶ֥⁠נּוּ לִ⁠בְקָרִ֑ים לִ֝⁠רְגָעִ֗ים תִּבְחָנֶֽ⁠נּוּ 1 Job is using the future tense to describe what he believes God should do. Your language may have its own way of expressing such a meaning. Alternate translation: “that you should visit him in the mornings and that you should test him in the moments” 7:18 s64b rc://*/ta/man/translate/figs-rquestion וַ⁠תִּפְקְדֶ֥⁠נּוּ לִ⁠בְקָרִ֑ים לִ֝⁠רְגָעִ֗ים תִּבְחָנֶֽ⁠נּוּ 1 Job is using the question form for emphasis, continuing the question that he began in the previous verse. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. It may be helpful to begin a new sentence here. Alternate translation: “You do not need to visit him in the mornings and test him in the moments!” 7:19 eb8v rc://*/ta/man/translate/figs-rquestion כַּ֭⁠מָּה לֹא־תִשְׁעֶ֣ה מִמֶּ֑⁠נִּי לֹֽא־תַ֝רְפֵּ֗⁠נִי עַד־בִּלְעִ֥⁠י רֻקִּֽ⁠י 1 Job is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate these questions as statements or as exclamations. Alternate translation: “I wish you would look away from me soon! I wish you would slacken until I swallow my saliva” @@ -568,7 +568,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 8:7 j265 rc://*/ta/man/translate/figs-personification וְ֝⁠אַחֲרִיתְ⁠ךָ֗ יִשְׂגֶּ֥ה מְאֹֽד 1 Bildad is speaking of Job’s **end**, that is, his ultimate condition in life, as if it were a living thing that could **increase**. He means that Job’s prosperity will increase greatly in the end. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “yet your prosperity will increase greatly in the end” 8:8 j266 rc://*/ta/man/translate/figs-metaphor שְׁאַל־נָ֭א לְ⁠דֹ֣ר רִישׁ֑וֹן 1 Bildad is speaking as if Job could literally ask the people of **former generations** for advice. He means that Job should consider the wisdom that those people passed down to their descendants through tradition. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “consider the traditional wisdom that the former generations have passed down to us” 8:8 iq7n rc://*/ta/man/translate/figs-metaphor אֲבוֹתָֽ⁠ם 1 Bildad is using the term **fathers** to mean “ancestors.” If your readers would misunderstand this, you could state the meaning plainly. Alternate translation: “their ancestors” -8:9 j267 rc://*/ta/man/translate/figs-hyperbole תְמ֣וֹל אֲ֭נַחְנוּ וְ⁠לֹ֣א נֵדָ֑ע 1 Bildad is saying that he, Job, and the other two friends were only born **yesterday** and that they do **not know** anything. He says both of these things as overstatements for emphasis. If it would be clearer in your language, you could use a different way to express the emphasis. Alternate translation: “we have not been alive for very long and we do not know very much” +8:9 j267 rc://*/ta/man/translate/figs-hyperbole תְמ֣וֹל אֲ֭נַחְנוּ וְ⁠לֹ֣א נֵדָ֑ע 1 Bildad is saying that he, Job, and the other two friends were only born **yesterday** and that they do **not know** anything. He says both of these things as overstatements for emphasis. If it would be clearer in your language, you could express the emphasis in a different way. Alternate translation: “we have not been alive for very long and we do not know very much” 8:9 j268 rc://*/ta/man/translate/figs-exclusive אֲ֭נַחְנוּ וְ⁠לֹ֣א נֵדָ֑ע & יָמֵ֣י⁠נוּ 1 By **we** and **our**, Bildad means himself and the other friends and also Job, to whom he is speaking, so use the inclusive form of those words in your translation if your language marks that distinction. 8:9 m5v rc://*/ta/man/translate/figs-metaphor צֵ֖ל יָמֵ֣י⁠נוּ עֲלֵי־אָֽרֶץ 1 Bildad is speaking as if the **days** that he and Job and the other friends have **on earth** were literally a **shadow**. He means that just as a shadow appears only for a short time, so people are only on earth for a short time. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “our days on earth are fleeting” 8:9 j269 rc://*/ta/man/translate/figs-idiom צֵ֖ל יָמֵ֣י⁠נוּ עֲלֵי־אָֽרֶץ 1 Bildad is using the term **days** to refer to a specific time. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “our time on earth is a shadow” @@ -581,7 +581,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 8:11 ig9q rc://*/ta/man/translate/translate-unknown גֹּ֭מֶא 1 The word **papyrus** describes a tall, reed-like plant that grows in shallow water. If your readers would not be familiar with what papyrus is, in your translation you could use the name of a comparable plant in your area, or you could use a general expression. Alternate translation: “a bulrush” or “a cattail” 8:12 j272 rc://*/ta/man/translate/figs-abstractnouns בְ֭⁠אִבּ⁠וֹ 1 If your language does not use an abstract noun for the idea of **greenness**, you could express the same idea in another way. The idea is that while marsh plants dry up and lose color at the end of their life cycles, this is a young plant that is still colorful and growing. Alternate translation: “young and growing” 8:12 q4x1 rc://*/ta/man/translate/figs-explicit וְ⁠לִ⁠פְנֵ֖י כָל־חָצִ֣יר יִיבָֽשׁ 1 Bildad assumes that Job will understand that he means that even a young, uncut reed **withers** without water. You could say that explicitly if that would be helpful to your readers. Alternate translation: “but without water it withers before any other plant” -8:12 j273 rc://*/ta/man/translate/figs-hyperbole וְ⁠לִ⁠פְנֵ֖י כָל־חָצִ֣יר יִיבָֽשׁ 1 Bildad says **any** as a generalization for emphasis. If it would be clearer in your language, you could use a different way to express the emphasis. Alternate translation: “but without water it withers very quickly” +8:12 j273 rc://*/ta/man/translate/figs-hyperbole וְ⁠לִ⁠פְנֵ֖י כָל־חָצִ֣יר יִיבָֽשׁ 1 Bildad says **any** as a generalization for emphasis. If it would be clearer in your language, you could express the emphasis in a different way. Alternate translation: “but without water it withers very quickly” 8:13 y6pd rc://*/ta/man/translate/figs-metaphor כֵּ֗ן אָ֭רְחוֹת כָּל־שֹׁ֣כְחֵי אֵ֑ל 1 Bildad is speaking of the things that happen to people as if they were literally **paths** that those people were walking along. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “This is what happens to all the ones forgetting God” 8:13 fc76 rc://*/ta/man/translate/figs-abstractnouns וְ⁠תִקְוַ֖ת חָנֵ֣ף תֹּאבֵֽד 1 If your language does not use an abstract noun for the idea of **hope**, you could express the same idea in another way. Alternate translation: “and the godless will not get what they hope for” 8:13 j274 rc://*/ta/man/translate/figs-nominaladj חָנֵ֣ף 1 Bildad is using the adjective **godless** as a noun to mean a certain kind of person. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “a godless person” @@ -615,14 +615,14 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 8:22 j279 rc://*/ta/man/translate/figs-quotemarks אֵינֶֽ⁠נּוּ 1 If you decided to punctuate verses 11–22 as a second-level quotation, indicate the end of this quotation here with a closing second-level quotation mark or whatever other punctuation or convention your language uses to indicate the end of a second-level quotation. 9:intro n51u 0 # Job 9 General Notes\n\n## Structure and Formatting\n\nThis chapter is Job’s response to Bildad’s first speech. In [8:5](../08/05.md), Bildad told Job that he should appeal to God. In response, Job protests in this chapter that a human being cannot appeal to God.\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry.\n\n## Important Figures of Speech in this Chapter\n\n### Litany\n\nIn verses 5–10, Job makes a series of statements about how powerful God is. These specific statements illustrate the general statement that Job makes in verse 4 that God is “wise in heart and mighty in strength.” A series of statements such as this is known as a litany. If your readers would recognize what Job is doing, you can translate and format this litany the way the ULT does. If the litany form would not be familiar to your readers, you could format the general statement in a way that will show that it is a summary statement that shows the overall meaning of what Job is saying. You could then put each sentence of the litany on a separate line. The format might look something like this:\n\nGod is wise in heart and mighty in strength (Who has hardened himself against him and been whole?),\n> the one removing mountains and they do not know, who overturns them in his anger,\n> the one shaking the earth from its place and causing its pillars to tremble,\n> the one speaking to the sun and it does not rise, and upon the stars he seals,\n> stretching out the heavens by himself and treading on the waves of the sea,\n> making the Bear, Orion, the Pleiades, and the chambers of the south,\n> doing great {things} until there is no searching and distinguished {things} until there is no number. 9:2 r4pi rc://*/ta/man/translate/figs-rquestion וּ⁠מַה־יִּצְדַּ֖ק אֱנ֣וֹשׁ עִם־אֵֽל 1 Job is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “But a man cannot be righteous with God!” -9:2 a9ku rc://*/ta/man/translate/figs-gendernotations אֱנ֣וֹשׁ 1 Here the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “a person” -9:3 t9fi rc://*/ta/man/translate/writing-pronouns אִם־יַ֭חְפֹּץ לָ⁠רִ֣יב עִמּ֑⁠וֹ 1 In this part of the verse, the pronoun **he** refers to “a man” and the pronoun “him” refers to God. It may be helpful to clarify this for your readers. Alternate translation: “If a person desires to contend with God” +9:2 a9ku rc://*/ta/man/translate/figs-gendernotations אֱנ֣וֹשׁ 1 Here the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is explicitly inclusive of both men and women. Alternate translation: “a person” +9:3 t9fi rc://*/ta/man/translate/writing-pronouns אִם־יַ֭חְפֹּץ לָ⁠רִ֣יב עִמּ֑⁠וֹ 1 In this part of the verse, the pronoun **he** refers to “a man” and the pronoun **him** refers to God. It may be helpful to clarify this for your readers. Alternate translation: “If a person desires to contend with God” 9:3 a6um rc://*/ta/man/translate/figs-explicit לָ⁠רִ֣יב עִמּ֑⁠וֹ 1 Job assumes that Bildad will understand that he is using the word **contend** to mean making a formal legal complaint against God. In this culture, people made such complaints to community leaders in public places such as the gate of a town. Each party would question the other in the presence of the leaders, who would then discuss the case and decide how to resolve it. Job is probably describing how he participated as a leader in such cases in [29:21–23](../29/21.md). Your language may have an expression for this process that you could use in your translation. Alternate translation: “to take God to court” or “to file charges against God” 9:3 j280 rc://*/ta/man/translate/writing-pronouns לֹֽא־יַ֝עֲנֶ֗⁠נּוּ 1 In this part of the verse, (1) the pronoun **he** could refer to a human being and the pronoun **him** could refer to God. This seems likely, since after describing God’s knowledge and power, Job asks in [9:14](../09/14.md) how he could possibly answer God and in [9:32](../09/32.md) he says that God is “not a man, as I am, that I could answer him.” Alternate translation: “a human will not answer God” (2) the pronoun **he** could refer to God and the pronoun **him** could refer to a human being. This is also a possibility, since Job protests in [30:20](../30/20.md) that God does not answer him. Alternate translation: “God will not answer a human” 9:3 j281 rc://*/ta/man/translate/figs-declarative לֹֽא־יַ֝עֲנֶ֗⁠נּוּ 1 If Job means that a human will not answer God, then he is using the future tense to describe what a person would be able to do. Your language may have its own way of expressing such a meaning. Alternate translation: “he could not answer him” or “he would not be able to answer him” 9:3 el71 rc://*/ta/man/translate/figs-hyperbole אַחַ֥ת מִנִּי־אָֽלֶף 1 The expression **not … one from a thousand** (that is, not one time out of a thousand) is an overstatement for emphasis. It is unlikely that one party in a court case would ask the other party as many as a thousand questions. Job means that a person would not find a single way to answer God satisfactorily no matter how many questions God asked. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “no matter how many questions he asks” 9:4 j282 rc://*/ta/man/translate/writing-pronouns חֲכַ֣ם לֵ֭בָב 1 The pronoun **He** refers to God. It may be helpful to clarify this for your readers. Alternate translation: “God is wise in heart” -9:4 mh8a rc://*/ta/man/translate/figs-metaphor חֲכַ֣ם לֵ֭בָב וְ⁠אַמִּ֣יץ כֹּ֑חַ 1 Here, the **heart** figuratively represents the thoughts. Alternate translation: “God’s thoughts are wise and he is mighty in strength” +9:4 mh8a rc://*/ta/man/translate/figs-metaphor חֲכַ֣ם לֵ֭בָב וְ⁠אַמִּ֣יץ כֹּ֑חַ 1 Here, the **heart** represents the thoughts. Alternate translation: “God’s thoughts are wise and he is mighty in strength” 9:4 f7rj rc://*/ta/man/translate/figs-doublet וְ⁠אַמִּ֣יץ כֹּ֑חַ 1 The terms **mighty** and **strength** mean similar things. Job is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “and very strong” 9:4 j283 rc://*/ta/man/translate/figs-rquestion מִֽי־הִקְשָׁ֥ה אֵ֝לָ֗י⁠ו וַ⁠יִּשְׁלָֽם 1 Job is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “No person has ever hardened himself against God and been whole!” 9:4 b286 rc://*/ta/man/translate/figs-metonymy הִקְשָׁ֥ה אֵ֝לָ֗י⁠ו 1 Job is likely referring to bringing charges against God when he speaks of a person who has **hardened himself against** God, since a person who brings charges has determined not to show mercy. Rather, that person has decided to demand justice. You could indicate this in your translation if it would be helpful to your readers. Alternate translation: “has brought charges against him” @@ -637,7 +637,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 9:8 lya7 rc://*/ta/man/translate/figs-explicit נֹטֶ֣ה שָׁמַ֣יִם לְ⁠בַדּ֑⁠וֹ וְ֝⁠דוֹרֵ֗ךְ עַל־בָּ֥מֳתֵי יָֽם 1 People in this culture believed that the **heavens** (that is, the sky) were a solid object that God had stretched out over a framework in order to cover the earth. For example, [Isaiah 40:22](../isa/40/22.md) says, “He stretches out the heavens like a curtain and spreads them out like a tent to live in.” You could retain the reference to God **stretching out the heavens** in your translation, and it may seem like a figure of speech to your readers. Alternatively, you could state the meaning plainly. It may be helpful to begin a new sentence here. Alternate translation: “God alone created the sky and treads on the waves of the sea” 9:8 xis1 rc://*/ta/man/translate/figs-metaphor וְ֝⁠דוֹרֵ֗ךְ עַל־בָּ֥מֳתֵי יָֽם 1 As a note to [7:12](../07/12.md) explains, people in this culture considered the **sea** to be the realm of chaos. When Job speaks of God **treading on the waves of the sea**, he is speaking as if God were literally trampling down the forces of chaos with his feet. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “and subduing the watery forces of chaos” 9:9 n4y8 rc://*/ta/man/translate/translate-names עָ֭שׁ כְּסִ֥יל וְ⁠כִימָ֗ה 1 The words **Bear**, **Orion**, and **Pleiades** are the names of constellations of stars in the sky. Your culture may have its own terms for these constellations. Alternate translation: “the Big Dipper, the Hunter, and the Seven Sisters” -9:9 j288 rc://*/ta/man/translate/figs-metonymy וְ⁠חַדְרֵ֥י תֵמָֽן 1 People in this culture believed that God kept natural forces in **chambers**. For example, [Psalm 19:4–5](../psa/19/04.md) says that God has “pitched a tent for the sun” in the sky, from which the sun comes forth “like a bridegroom coming out of his chamber.” In [Job 37:9](../37/09.md), Elihu says that “the storm comes from its chamber.” So the reference here to **the chambers of the south** is likely to a place where, it was believed, God kept all the constellations of stars and from which God brought them out each night. You could retain the reference to these **chambers** in your translation and it may seem like a figure of speech to your readers. Alternatively, you could state the meaning plainly. Job is likely referring to the constellations themselves by association with their **chambers**. Alternate translation: “and all the other constellations” +9:9 j288 rc://*/ta/man/translate/figs-metonymy וְ⁠חַדְרֵ֥י תֵמָֽן 1 People in this culture believed that God kept natural forces in **chambers**. For example, [Psalm 19:4–5](../psa/19/04.md) says that God has “pitched a tent for the sun” in the sky, from which the sun comes forth “like a bridegroom coming out of his chamber.” [Psalm 135:7](../psa/135/07.md) refers similarly to God bringing the wind out of his “storehouses.” In [Job 37:9](../37/09.md), Elihu says that “the storm comes from its chamber.” So the reference here to **the chambers of the south** is likely to a place where, it was believed, God kept all the constellations of stars and from which God brought them out each night. You could retain the reference to these **chambers** in your translation and it may seem like a figure of speech to your readers. Alternatively, you could state the meaning plainly. Job is likely referring to the constellations themselves by association with their **chambers**. Alternate translation: “and all the other constellations” 9:10 g1vu rc://*/ta/man/translate/figs-nominaladj גְ֭דֹלוֹת & וְ⁠נִפְלָא֗וֹת 1 Job is using the adjective **great** and the participle **distinguished** as nouns to mean certain kinds of things. The ULT adds the word **things** to show this. Your language may use adjectives and participles in the same way. If not, you can translate these words with equivalent terms. Alternate translation: “wonders … and marvels” 9:12 gm8n rc://*/ta/man/translate/figs-rquestion הֵ֣ן יַ֭חְתֹּף מִ֣י יְשִׁיבֶ֑⁠נּוּ מִֽי־ יֹאמַ֥ר אֵ֝לָ֗י⁠ו מַֽה־ תַּעֲשֶֽׂה 1 Job is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate these questions as statements or as exclamations. Alternate translation: “If he takes something away, no one can bring it back. No one can ask him, ‘What are you doing?’” 9:12 j289 rc://*/ta/man/translate/writing-pronouns מִ֣י יְשִׁיבֶ֑⁠נּוּ 1 The meaning of **who will turn him back** depends on the meaning of the phrase **he takes away**. That phrase could mean: (1) that God takes something away. Alternate translation: “who can make him give it back” (2) that God leaves. Alternate translation: “who can make him come back” @@ -725,11 +725,11 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 10:4 e9t6 rc://*/ta/man/translate/figs-rquestion הַ⁠עֵינֵ֣י בָשָׂ֣ר לָ֑⁠ךְ אִם־כִּ⁠רְא֖וֹת אֱנ֣וֹשׁ תִּרְאֶֽה 1 Job is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate these questions as statements or as exclamations. Alternate translation: “You do not have eyes of flesh! You do not see according to the seeing of a man!” 10:4 d65r rc://*/ta/man/translate/figs-metonymy הַ⁠עֵינֵ֣י בָשָׂ֣ר לָ֑⁠ךְ 1 Job is using the expression **of flesh** to mean “human,” by association with the way that humans have flesh. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Do you have human eyes?” or “You do not have human eyes!” 10:4 s8ae rc://*/ta/man/translate/figs-idiom אִם־כִּ⁠רְא֖וֹת אֱנ֣וֹשׁ תִּרְאֶֽה 1 Job is using the word **If** to introduce a question that anticipates a negative answer. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation: “You do not see as people see, do you?” -10:4 j318 rc://*/ta/man/translate/figs-gendernotations כִּ⁠רְא֖וֹת אֱנ֣וֹשׁ 1 Here the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “as people do” +10:4 j318 rc://*/ta/man/translate/figs-gendernotations כִּ⁠רְא֖וֹת אֱנ֣וֹשׁ 1 Here the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is explicitly inclusive of both men and women. Alternate translation: “as people do” 10:5 st4n rc://*/ta/man/translate/figs-explicit הֲ⁠כִ⁠ימֵ֣י אֱנ֣וֹשׁ יָמֶ֑י⁠ךָ אִם־שְׁ֝נוֹתֶ֗י⁠ךָ כִּ֣⁠ימֵי גָֽבֶר 1 Job is asking implicitly whether God has the same number of **days** and **years** as a human being, not whether God experiences the kind of **days** and **years** that people do. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “Is the number of your days the same as the number of the days that a man has, or is the number of your years the same as the number of days that a person has” 10:5 awt6 rc://*/ta/man/translate/figs-rquestion הֲ⁠כִ⁠ימֵ֣י אֱנ֣וֹשׁ יָמֶ֑י⁠ךָ אִם־שְׁ֝נוֹתֶ֗י⁠ךָ כִּ֣⁠ימֵי גָֽבֶר 1 Job is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate these questions as statements or as exclamations, not continuing this sentence into the following two verses. Alternate translation: “Your days are not like the days of a man! No, your years are not like the days of a person!” 10:5 j319 rc://*/ta/man/translate/figs-metonymy הֲ⁠כִ⁠ימֵ֣י אֱנ֣וֹשׁ יָמֶ֑י⁠ךָ אִם־שְׁ֝נוֹתֶ֗י⁠ךָ כִּ֣⁠ימֵי גָֽבֶר 1 Job is using the terms **days** and **years** to mean by association the lifetime of a person. If it would be helpful in your language, you could combine the two phrases and state the meaning plainly. Alternate translation: “Do you have as short a lifetime as people do” or “You do not have as short a lifetime as people do!” -10:5 j320 rc://*/ta/man/translate/figs-gendernotations אֱנ֣וֹשׁ & גָֽבֶר 1 In this verse, the two instances of the word **man** translate two different words that have essentially the same meaning. Both of these masculine terms have a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “a mortal … a human being” +10:5 j320 rc://*/ta/man/translate/figs-gendernotations אֱנ֣וֹשׁ & גָֽבֶר 1 In this verse, the two instances of the word **man** translate two different words that have essentially the same meaning. Both of these masculine terms have a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is explicitly inclusive of both men and women. Alternate translation: “a mortal … a human being” 10:5 j321 rc://*/ta/man/translate/figs-parallelism כִּ֣⁠ימֵי 1 If it would be more natural in your language, you could say “years” instead of **days** here. This would maintain a parallel between the two parts of this verse without making any significant change in meaning. (The original reading may have been “years”; many translations say that.) Alternate translation: “like the years of” 10:5 e5pg rc://*/ta/man/translate/figs-idiom אִם־שְׁ֝נוֹתֶ֗י⁠ךָ כִּ֣⁠ימֵי גָֽבֶר 1 Job is using the word **If** to introduce a question that anticipates a negative answer. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation: “Your years are not like the days of a man, are they?” 10:6 zdk3 rc://*/ta/man/translate/figs-explicit כִּֽי־תְבַקֵּ֥שׁ לַ⁠עֲוֺנִ֑⁠י וּ֭⁠לְ⁠חַטָּאתִ֥⁠י תִדְרֽוֹשׁ 1 In this verse and the previous one, Job seems to be asking implicitly whether God is seeking urgently to discover whether he has sinned because God has only a short time to live and God wants to discover this before he dies. You could indicate that in your translation if it would be helpful to your readers. It may be helpful to begin a new sentence here. Alternate translation: “Is that why you seek for my iniquity and search for my sin” @@ -781,7 +781,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 10:20 j337 rc://*/ta/man/translate/figs-metonymy וְ⁠אַבְלִ֥יגָה מְּעָֽט 1 Job is using the term **smile** to mean being happy or comforted, by association with the way that people who are happy or comforted smile. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and let me experience a little comfort” 10:20 j338 rc://*/ta/man/translate/figs-explicit וְ⁠אַבְלִ֥יגָה מְּעָֽט 1 In this verse, the term **little** translates the same word that the term **few** translates. Your language may allow you to show this in your translation. Alternate translation: “and let me smile for a few moments” 10:21 i9h6 rc://*/ta/man/translate/figs-doublet אֶל־אֶ֖רֶץ חֹ֣שֶׁךְ וְ⁠צַלְמָֽוֶת 1 The terms **darkness** and **deep shadow** mean similar things. Job is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “to the land of great darkness” or “to the place where it is very dark” -10:21 f7d8 rc://*/ta/man/translate/figs-metonymy אֶל־אֶ֖רֶץ חֹ֣שֶׁךְ וְ⁠צַלְמָֽוֶת 1 Job is using the terms **darkness** and **deep shadow** to mean by association the abode of the dead, which people in this culture believed to be a very dark place, since it was away from any sunlight. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to the abode of the dead” +10:21 f7d8 rc://*/ta/man/translate/figs-metonymy אֶל־אֶ֖רֶץ חֹ֣שֶׁךְ וְ⁠צַלְמָֽוֶת 1 Job is using the terms **darkness** and **deep darkness** to mean by association the abode of the dead, which people in this culture believed to be a very dark place, since it was away from any sunlight. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to the abode of the dead” 10:22 xkq9 rc://*/ta/man/translate/writing-pronouns וַ⁠תֹּ֥פַע כְּמוֹ־אֹֽפֶל 1 The pronoun **it** could refer to: (1) whatever faint light there might be in the abode of the dead. Alternate translation: “and where the light shines like gloom” or “and where the only light is very faint” (2) the **land** that Job has been describing, that is, the abode of the dead itself. In order to draw a contrast with the darkness in the abode of the dead, Job would be speaking as if a place that is well-lit **shines**. It may be helpful to begin a new sentence here. Alternate translation: “There is no light in that land” 10:22 a8nx rc://*/ta/man/translate/figs-quotemarks וַ⁠תֹּ֥פַע כְּמוֹ־אֹֽפֶל 1 If you decided to translate verses 2–22 as a second-level direct quotation, indicate the end of that quotation here at the end of this sentence with a closing second-level quotation mark or whatever other punctuation or convention your language uses to indicate the end of a second-level quotation. 11:intro m1vt 0 # Job 11 General Notes\n\n## Structure and Formatting\n\nIn this chapter, Job’s friend Zophar responds to what Job said in chapters 9 and 10.\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry.\n\n## Translation Issues in this Chapter\n\n### Zophar answering Job with his own words\n\n- In [9:12](../09/12.md), Job asked about God, when suggesting that God might act cruelly, “Who will turn him back?” Zophar says in his response in [11:10](../11/10.md), answering Job in his own words to insist that God actually acts justly, ”Who will turn him back?”\n\n- In [10:15](../10/15.md), Job says that he will not lift his head, he will continue to act ashamed, because God is punishing him even though he is innocent. Zophar says in response in [11:15](../11/15.md) that if Job repents and prays for forgiveness, he will be able to lift up his face without any shame.\n\n- In [10:22](../10/2.md), Job says that he will die and go to a place of complete darkness. Zophar says in response in [11:17](../11/17.md) that Job’s life may seem like darkness now, but it will become bright and happy if he turns to God.\n\nTo help your readers appreciate how Zophar is answering Job with his own words, you may wish to translate Zophar’s expressions in these places in the same way that you translated Job’s similar expressions earlier. Notes will suggest ways to do this.\n\n## Important Figures of Speech in this Chapter\n\n### Rhetorical questions\n\nIn many places in this chapter, Zophar uses the question form in order to challenge Job. Your language might not use the question form for that purpose. Notes will suggest other ways to translate these questions. (See: [[rc://*/ta/man/translate/figs-rquestion]]) @@ -852,7 +852,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 12:2 dk3z rc://*/ta/man/translate/figs-yousingular אַתֶּם־עָ֑ם 1 As the General Notes to this chapter discuss, the word **you** is plural here and in the next two verses because Job is referring to his three friends. So use the plural form in your translation if your language marks that distinction. Other languages may have other ways to indicate the plural reference. Alternate translation: “the three of you are the people” 12:2 xl1k rc://*/ta/man/translate/figs-idiom אַתֶּם־עָ֑ם 1 Job could be saying (while meaning the opposite): (1) that his three friends are so wise that their opinion is the one that really matters. Alternate translation: “you are the people whose opinion matters” (2) that in their counsel, his three friends are embodying the collective wisdom of their people. Alternate translation: “you have expressed the wisdom of our whole people” 12:2 j378 rc://*/ta/man/translate/figs-personification וְ֝⁠עִמָּ⁠כֶ֗ם תָּמ֥וּת חָכְמָֽה 1 Job is speaking of **wisdom** as if it were a living thing that could **die**. He is saying (while meaning the opposite) that his friends are the only people who are truly wise and so there will be no wisdom left on earth once they die. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and indeed, you are the only wise people on earth” -12:3 j379 rc://*/ta/man/translate/figs-metaphor גַּם־לִ֤⁠י לֵבָ֨ב ׀ כְּֽמוֹ⁠כֶ֗ם 1 Here, the **heart** figuratively represents the thoughts, and in this context, specifically wise thoughts. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “I have wisdom just as you do” +12:3 j379 rc://*/ta/man/translate/figs-metaphor גַּם־לִ֤⁠י לֵבָ֨ב ׀ כְּֽמוֹ⁠כֶ֗ם 1 Here, the **heart** represents the thoughts, and in this context, specifically wise thoughts. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “I have wisdom just as you do” 12:3 j380 rc://*/ta/man/translate/figs-idiom לֹא־נֹפֵ֣ל אָנֹכִ֣י מִ⁠כֶּ֑ם 1 Job is using this expression to mean that he is not inferior to his friends. Your language may have a similar expression that you could use in your translation. You could also state the meaning plainly. Alternate translation: “I do not fall short of you” or “I am not inferior to you” 12:3 kd9k rc://*/ta/man/translate/figs-rquestion וְ⁠אֶת־מִי־אֵ֥ין כְּמוֹ־אֵֽלֶּה 1 Job is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “Indeed, such things as these are with everyone.” 12:3 j381 rc://*/ta/man/translate/figs-idiom וְ⁠אֶת־מִי־אֵ֥ין כְּמוֹ־אֵֽלֶּה 1 Job is using this expression to mean that everyone knows the things that his friends have been saying. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “And everyone knows such things as these” or “And everyone knows the things that you have been saying” @@ -884,7 +884,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 12:10 j391 rc://*/ta/man/translate/grammar-connect-words-phrases וְ֝⁠ר֗וּחַ כָּל־בְּשַׂר־אִֽישׁ 1 In this instance, Job is using the word **and** to emphasize something that is included in the previous phrase, not to introduce something additional. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation, preceded by a comma: “including the breath of all flesh of man” 12:10 s1sr rc://*/ta/man/translate/figs-metonymy וְ֝⁠ר֗וּחַ כָּל־בְּשַׂר־אִֽישׁ 1 Job is using the term **breath** by association to mean “life.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and the life of all flesh of man” 12:10 j392 rc://*/ta/man/translate/figs-synecdoche וְ֝⁠ר֗וּחַ כָּל־בְּשַׂר־אִֽישׁ 1 Job is using one part of **man**, his **flesh**, to mean all of him. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and the life of every man” -12:10 j393 rc://*/ta/man/translate/figs-gendernotations וְ֝⁠ר֗וּחַ כָּל־בְּשַׂר־אִֽישׁ 1 Here the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “and the life of every woman and man” or “and the life of every person” +12:10 j393 rc://*/ta/man/translate/figs-gendernotations וְ֝⁠ר֗וּחַ כָּל־בְּשַׂר־אִֽישׁ 1 Here the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is explicitly inclusive of both men and women. Alternate translation: “and the life of every woman and man” or “and the life of every person” 12:11 j394 rc://*/ta/man/translate/grammar-connect-words-phrases הֲ⁠לֹא־אֹ֭זֶן מִלִּ֣ין תִּבְחָ֑ן וְ֝⁠חֵ֗ךְ אֹ֣כֶל יִטְעַם־לֽ⁠וֹ 1 In this instance, Job is using the word **and** to say that the phrase it introduces is just as true as the previous phrase. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation: “Does not the ear test words, just as the palate tastes its food?” 12:11 d5vn rc://*/ta/man/translate/figs-rquestion הֲ⁠לֹא־אֹ֭זֶן מִלִּ֣ין תִּבְחָ֑ן וְ֝⁠חֵ֗ךְ אֹ֣כֶל יִטְעַם־לֽ⁠וֹ 1 Job is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “Certainly the ear tests words just as the palate tastes its food!” 12:11 j395 rc://*/ta/man/translate/figs-personification הֲ⁠לֹא־אֹ֭זֶן מִלִּ֣ין תִּבְחָ֑ן וְ֝⁠חֵ֗ךְ אֹ֣כֶל יִטְעַם־לֽ⁠וֹ 1 Job is speaking of the **ear** as if it could **test words** by itself. He is using the ear to represent hearing, and he means that people themselves test or consider the words of others when they hear them. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Do people not consider others’ words when they hear them, just as people discern with their mouths the taste of their food” @@ -901,7 +901,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 12:14 j402 rc://*/ta/man/translate/grammar-connect-words-phrases יַ֭הֲרוֹס וְ⁠לֹ֣א יִבָּנֶ֑ה יִסְגֹּ֥ר עַל־אִ֝֗ישׁ וְ⁠לֹ֣א יִפָּתֵֽחַ 1 In both of these instances, Job is using the word **and** to introduce what happens under the condition he is describing. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation: “if he breaks down, then it is not rebuilt; if he closes upon a man, then it is not opened” 12:14 v1pt rc://*/ta/man/translate/figs-activepassive וְ⁠לֹ֣א יִבָּנֶ֑ה & וְ⁠לֹ֣א יִפָּתֵֽחַ 1 If your language does not use these passive forms, you could express the ideas in active form or in another way that is natural in your language. Alternate translation: “and no one rebuilds … and no one opens” 12:14 j403 rc://*/ta/man/translate/figs-idiom יִסְגֹּ֥ר עַל־אִ֝֗ישׁ וְ⁠לֹ֣א יִפָּתֵֽחַ 1 In this context, the expressions **closes upon** and **opened** refer to imprisonment and release. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “he imprisons a man, and that man is not released” or “if he imprisons a man, then no one releases that man” -12:14 j495 rc://*/ta/man/translate/figs-gendernotations אִ֝֗ישׁ 1 Here the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “a man or woman” or “a person” +12:14 j495 rc://*/ta/man/translate/figs-gendernotations אִ֝֗ישׁ 1 Here the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is explicitly inclusive of both men and women. Alternate translation: “a man or woman” or “a person” 12:15 pl3c rc://*/ta/man/translate/grammar-connect-words-phrases הֵ֤ן יַעְצֹ֣ר בַּ⁠מַּ֣יִם וְ⁠יִבָ֑שׁוּ וִֽ֝⁠ישַׁלְּחֵ֗⁠ם וְ⁠יַ֖הַפְכוּ אָֽרֶץ 1 In both of these instances, Job is using the word **and** to introduce what happens under the condition he is describing. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation: “if he withholds the waters, then they dry up; if he sends them out, then they overthrow the land” 12:15 rel2 rc://*/ta/man/translate/figs-metaphor וְ⁠יַ֖הַפְכוּ אָֽרֶץ 1 Job is speaking as if the **waters** would literally **overthrow** the **land** or turn it upside down. He means that the waters would completely cover the land so that there would be no land any more. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “and they completely flood the land” 12:16 gqf6 rc://*/ta/man/translate/figs-abstractnouns עִ֭מּ⁠וֹ עֹ֣ז וְ⁠תֽוּשִׁיָּ֑ה 1 If your language does not use abstract nouns for the ideas of **strength** and **prudence**, you could express the same ideas in other ways. Alternate translation: “God is strong and prudent” @@ -925,7 +925,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 12:22 bqc1 rc://*/ta/man/translate/figs-metaphor מְגַלֶּ֣ה עֲ֭מֻקוֹת מִנִּי־חֹ֑שֶׁךְ וַ⁠יֹּצֵ֖א לָ⁠א֣וֹר צַלְמָֽוֶת 1 Job is speaking as if God were literally bringing things that were shrouded in **darkness** into the **light** where they could be seen. If it would be clearer in your language, you could state the meaning plainly. It may be helpful to begin a new sentence here. Alternate translation: “God reveals deep things that are obscure to humans; yes, he helps people understand things that are unclear” 12:22 c31p rc://*/ta/man/translate/figs-metaphor מְגַלֶּ֣ה עֲ֭מֻקוֹת מִנִּי־חֹ֑שֶׁךְ 1 Job is speaking as if things that are difficult to understand are literally **deep**, that is, far underground where people cannot see them or reach them. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “the one revealing the truth about things that are difficult to understand” 12:22 j409 rc://*/ta/man/translate/figs-nominaladj עֲ֭מֻקוֹת 1 Job is using the adjective **deep** as a noun to mean a certain kind of thing. The term is plural; the ULT shows this by adding the word **things**. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “things that are profound” -12:24 n4ta rc://*/ta/man/translate/figs-metaphor לֵ֭ב 1 Here, the **heart** figuratively represents the thoughts. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “understanding” +12:24 n4ta rc://*/ta/man/translate/figs-metaphor לֵ֭ב 1 Here, the **heart** represents the thoughts. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “understanding” 12:24 w1re rc://*/ta/man/translate/figs-metaphor וַ֝⁠יַּתְעֵ֗⁠ם בְּ⁠תֹ֣הוּ לֹא־דָֽרֶךְ 1 Job is speaking as if God literally makes leaders **wander in a wasteland**. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “and he makes them confused so that they do not know the right thing to do” 12:25 x7t2 rc://*/ta/man/translate/figs-metaphor יְמַֽשְׁשׁוּ־חֹ֥שֶׁךְ וְ⁠לֹא־א֑וֹר 1 Job is speaking as if these leaders whose understanding God takes away literally **grope in darkness**, as if there were no **light** by which they could see where to go. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “They are not able to understand what they should do” 12:25 a21u rc://*/ta/man/translate/figs-simile וַ֝⁠יַּתְעֵ֗⁠ם כַּ⁠שִּׁכּֽוֹר 1 The point of this comparison is that just as a **drunkard** will wander in various directions without knowing where he is going, so these leaders will do one thing after another without being able to make a definite, correct plan. If it would be helpful in your language, you could make this point explicitly. Alternate translation: “he makes them act aimlessly, just as a drunkard wanders aimlessly” @@ -948,7 +948,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 13:8 i61h rc://*/ta/man/translate/figs-explicit לָ⁠אֵ֥ל תְּרִיבֽוּ⁠ן 1 Job is using the word **plead** to mean "argue a court case." He is suggesting that his friends are not counseling him impartially but, rather, taking God’s side against him even though, as he sees it, he has a valid case against God. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “will you take God’s side against me?” or “you are taking God’s side against me!” 13:9 l9wk rc://*/ta/man/translate/figs-rquestion הֲ֭⁠טוֹב כִּֽי־יַחְקֹ֣ר אֶתְ⁠כֶ֑ם אִם־כְּ⁠הָתֵ֥ל בֶּ֝⁠אֱנ֗וֹשׁ תְּהָתֵ֥לּוּ בֽ⁠וֹ 1 Job is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate these questions as statements or as exclamations. Alternate translation: “It is not good that he will examine you! You will not deceive him as you might deceive a man” 13:9 j412 rc://*/ta/man/translate/figs-explicit הֲ֭⁠טוֹב כִּֽי־יַחְקֹ֣ר אֶתְ⁠כֶ֑ם 1 Job means implicitly that it would not be **good** for his friends if God were to **examine** them because God would discover that they had not been telling the truth about him. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “If God were to examine you, he would discover that you have not been telling the truth about him, and that would not be good for you” -13:9 gk9j rc://*/ta/man/translate/figs-gendernotations בֶּ֝⁠אֱנ֗וֹשׁ 1 Here the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “a man or a woman” or “a human” +13:9 gk9j rc://*/ta/man/translate/figs-gendernotations בֶּ֝⁠אֱנ֗וֹשׁ 1 Here the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is explicitly inclusive of both men and women. Alternate translation: “a man or a woman” or “a human” 13:10 j413 rc://*/ta/man/translate/grammar-connect-logic-result הוֹכֵ֣חַ יוֹכִ֣יחַ אֶתְ⁠כֶ֑ם אִם־בַּ֝⁠סֵּ֗תֶר פָּנִ֥ים תִּשָּׂאֽוּ⁠ן 1 If it would be more natural in your language, you could reverse the order of these phrases, since the second phrase gives the reason for the result that the first phrase describes. Alternate translation: “If in secret you were lifting faces, reproving, he would reprove you” 13:10 ecs9 rc://*/ta/man/translate/figs-reduplication הוֹכֵ֣חַ יוֹכִ֣יחַ 1 Job is repeating the verb **reprove** in order to intensify the idea that it expresses. If your language can repeat words for intensification, it would be appropriate to do that here in your translation. If not, your language may have another way of expressing the emphasis. Alternate translation: “He would certainly reprove” 13:10 g5lz rc://*/ta/man/translate/figs-idiom פָּנִ֥ים תִּשָּׂאֽוּ⁠ן 1 See how you translated the similar expression in [13:8](../13/08.md). Alternate translation: “you were showing favoritism” @@ -993,11 +993,11 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 13:27 x3kd rc://*/ta/man/translate/figs-metaphor עַל־שָׁרְשֵׁ֥י רַ֝גְלַ֗⁠י תִּתְחַקֶּֽה 1 Job is speaking as if God were literally taking some action regarding his **feet**. Interpreters are unsure of the exact meaning of this image. Job could be speaking as if: (1) God had drawn lines in the ground to mark foot-shaped areas where Job would have to step. Alternate translation: “you only allow me to step in a few small places” or “you only permit me to do a limited number of things without being punished” (2) God had put some kind of mark on his feet so that he would leave a distinctive footprint that God could easily track. Alternate translation: “you closely watch all of my actions” 13:28 mlj8 rc://*/ta/man/translate/figs-123person וְ֭⁠הוּא & יִבְלֶ֑ה 1 Job is speaking about himself in the third person. If it would be helpful in your language, you could translate this in the first person. Alternate translation: “and I decay” 13:28 fq5k rc://*/ta/man/translate/grammar-connect-words-phrases וְ֭⁠הוּא & יִבְלֶ֑ה 1 Job is using the word **and** to introduce the result of the sufferings he is experiencing, which he considers to be punishments from God. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation: “so that he decays” or “so that I decay” -14:intro t321 0 # Job 14 General Notes\n\n##Structure and Formatting\n\nThis chapter is the conclusion of Job’s response to Zophar’s first speech.\n- Verses 1–12: Job says that God should not pay so much attention to humans, since they have short and troubled lives.\n- Verses 13–17: Job speculates about what it would be like if God could bring him back to life and be friendly towards him again.\n- Verses 18–22: Job concludes pessimistically that he will likely just die and be separated forever from human community.\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry.\n\n## Special Concepts in this Chapter\n\n### Resurrection\n\nJob lived at a time when people did not know for certain whether there would be a resurrection of the dead, so Job speculates about this in his speeches. Sometimes he is more hopeful about it, and at other times he is less hopeful about it. In your translation, reflect what he is feeling and saying. It is not necessary to adjust his words in order to make them a confident proclamation about the resurrection.\n\n## Translation Issues in this Chapter\n\n### singular and plural “you”\n\nThe words “you” and “your” and the implied “you” in imperative verbs are singular throughout this chapter because Job is addressing God. If your language marks a distinction between singular and plural “you,” use the singular form in your translation.\n\n### “man” in a generic sense\n\nIn several places in this chapter, Job uses the word “man” in a generic sense that is inclusive of both men and women. It may be helpful in your translation to say “men and women” or to use a term in your language that is clearly inclusive of both men and women, such as “people,” “mortals,” or “humans.” +14:intro t321 0 # Job 14 General Notes\n\n##Structure and Formatting\n\nThis chapter is the conclusion of Job’s response to Zophar’s first speech.\n- Verses 1–12: Job says that God should not pay so much attention to humans, since they have short and troubled lives.\n- Verses 13–17: Job speculates about what it would be like if God could bring him back to life and be friendly towards him again.\n- Verses 18–22: Job concludes pessimistically that he will likely just die and be separated forever from human community.\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry.\n\n## Special Concepts in this Chapter\n\n### Resurrection\n\nJob lived at a time when people did not know for certain whether there would be a resurrection of the dead, so Job speculates about this in his speeches. Sometimes he is more hopeful about it, and at other times he is less hopeful about it. In your translation, reflect what he is feeling and saying. It is not necessary to adjust his words in order to make them a confident proclamation about the resurrection.\n\n## Translation Issues in this Chapter\n\n### singular and plural “you”\n\nThe words “you” and “your” and the implied “you” in imperative verbs are singular throughout this chapter because Job is addressing God. If your language marks a distinction between singular and plural “you,” use the singular form in your translation.\n\n### “man” in a generic sense\n\nIn several places in this chapter, Job uses the word “man” in a generic sense that is explicitly inclusive of both men and women. It may be helpful in your translation to say “men and women” or to use a term in your language that is explicitly inclusive of both men and women, such as “people,” “mortals,” or “humans.” 14:1 j425 rc://*/ta/man/translate/figs-ellipsis אָ֭דָם יְל֣וּד אִשָּׁ֑ה קְצַ֥ר יָ֝מִ֗ים וּֽ⁠שְׂבַֽע־רֹֽגֶז 1 Job is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from the context if that would be clearer in your language. However, Job is being deliberately terse in order to describe the human condition as pitiful, so you may wish to translate this statement with fewer words than your language would ordinarly use. Alternate translation: “Man, who is born of woman, is few of days and full of trouble” 14:1 j426 rc://*/ta/man/translate/figs-activepassive אָ֭דָם יְל֣וּד אִשָּׁ֑ה 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “Every child of a human mother” 14:1 j427 rc://*/ta/man/translate/figs-metonymy אָ֭דָם יְל֣וּד אִשָּׁ֑ה 1 Job is using the phrase **born of woman** by association to mean that people are mortal. In other words, just as they are naturally born, they will naturally die. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Mortal man” -14:1 d6in rc://*/ta/man/translate/figs-gendernotations אָ֭דָם יְל֣וּד אִשָּׁ֑ה 1 As the General Notes to this chapter discuss, here and throughout the chapter the masculine term “man” has a generic sense that includes both men and women. If it would be helpful to your readers, in all such instances you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “Mortal humans” +14:1 d6in rc://*/ta/man/translate/figs-gendernotations אָ֭דָם יְל֣וּד אִשָּׁ֑ה 1 As the General Notes to this chapter discuss, here and throughout the chapter the masculine term “man” has a generic sense that includes both men and women. If it would be helpful to your readers, in all such instances you could use language in your translation that is explicitly inclusive of both men and women. Alternate translation: “Mortal humans” 14:1 u162 rc://*/ta/man/translate/figs-idiom קְצַ֥ר יָ֝מִ֗ים וּֽ⁠שְׂבַֽע־רֹֽגֶז 1 Job does not mean that in general people live for only a few **days**. He is using the term **days** to mean time in general. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “His life is short and it is full of trouble” 14:1 pfe3 rc://*/ta/man/translate/figs-metaphor וּֽ⁠שְׂבַֽע־רֹֽגֶז 1 Job is speaking of **Man** as if he were a container that **trouble** fills. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and continually troubled” 14:2 bgr2 rc://*/ta/man/translate/figs-parallelism כְּ⁠צִ֣יץ יָ֭צָא וַ⁠יִּמָּ֑ל וַ⁠יִּבְרַ֥ח כַּ֝⁠צֵּ֗ל וְ⁠לֹ֣א יַעֲמֽוֹד 1 These two phrases mean similar things. Job is using repetition to emphasize the idea that the phrases express. Since Job is using two different images together, it may be helpful to connect the phrases with a word other than **and** in order to show that the second phrase is conveying the same idea as the first one, not saying something additional. Alternate translation: “He comes forth and withers like a flower; yes, he flees like a shadow and does not stand” @@ -1021,7 +1021,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 14:9 f92c rc://*/ta/man/translate/figs-personification מֵ⁠רֵ֣יחַ מַ֣יִם 1 Job is speaking of the tree he is describing as if it could actually smell the **scent** of **waters**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “as soon as the ground becomes moist,” 14:9 dav4 rc://*/ta/man/translate/figs-genericnoun וְ⁠עָשָׂ֖ה קָצִ֣יר 1 Job is not referring to a specific **branch**. He actually means that the stump of the tree will send forth many branches or shoots. Express this in the way that would be most natural in your language. Alternate translation: “and send forth many shoots” 14:9 bx2i rc://*/ta/man/translate/figs-explicit כְּמוֹ־נָֽטַע 1 Job is referring implicitly to a young **plant**, which would grow rapidly. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “as young plants do” or “as if it were a young plant” -14:10 j433 rc://*/ta/man/translate/figs-gendernotations וְ⁠גֶ֣בֶר & אָדָ֣ם 1 In this verse, the two instances of the word **man** translate two different words that have essentially the same meaning. These masculine terms have a generic sense that includes both men and women. If it would be helpful to your readers, you could use terms in your language that are clearly inclusive of both men and women. Alternate translation: “but a mortal … a human being” +14:10 j433 rc://*/ta/man/translate/figs-gendernotations וְ⁠גֶ֣בֶר & אָדָ֣ם 1 In this verse, the two instances of the word **man** translate two different words that have essentially the same meaning. These masculine terms have a generic sense that includes both men and women. If it would be helpful to your readers, you could use terms in your language that are explicitly inclusive of both men and women. Alternate translation: “but a mortal … a human being” 14:10 j434 rc://*/ta/man/translate/figs-euphemism וַ⁠יִּגְוַ֖ע 1 See how you translated the similar expression in [3:11](../03/11.md). Alternate translation: “and passes away” 14:10 wz2a rc://*/ta/man/translate/figs-rquestion וְ⁠אַיּֽ⁠וֹ 1 Job is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “and he is gone completely” 14:11 f32z rc://*/ta/man/translate/translate-versebridge 0 This verse is the beginning of a sentence that Job completes at the start of the next verse. The entire sentence draws a comparison. To show this, you could create a verse bridge for verses 11–12. Within it, this sentence might say something like this: “Just as waters disappear from a lake and a river dwindles and dries up, so a man lies down and does not arise.” @@ -1059,7 +1059,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 14:20 p3dh rc://*/ta/man/translate/figs-idiom מְשַׁנֶּ֥ה פָ֝נָ֗י⁠ו 1 The expression **changing his face** describes a person’s face becoming wrinkled as that person ages. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “making his face wrinkled” 14:20 j444 rc://*/ta/man/translate/figs-synecdoche מְשַׁנֶּ֥ה פָ֝נָ֗י⁠ו 1 Job may be using one part of the aging process, the **changing** of the **face** to become wrinkled, to mean the entire process. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “causing him to age” 14:20 lq7f rc://*/ta/man/translate/figs-explicit וַֽ⁠תְּשַׁלְּחֵֽ⁠הוּ 1 Job is implicitly describing how God will **send** a person **away** from the community of living people to the abode of the dead. Job will describe this isolation in more detail in the next two verses. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “you send him away from the community of living people to the abode of the dead” -14:21 m7cw rc://*/ta/man/translate/figs-gendernotations בָ֭נָי⁠ו 1 Here the masculine term **sons** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “His children” +14:21 m7cw rc://*/ta/man/translate/figs-gendernotations בָ֭נָי⁠ו 1 Here the masculine term **sons** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is explicitly inclusive of both men and women. Alternate translation: “His children” 14:22 j445 rc://*/ta/man/translate/figs-synecdoche אַךְ־בְּ֭שָׂר⁠וֹ עָלָ֣י⁠ו יִכְאָ֑ב וְ֝⁠נַפְשׁ֗⁠וֹ עָלָ֥י⁠ו תֶּאֱבָֽל 1 Job is using parts of a person, his **flesh** and his **soul**, to mean all of a person in the act of grieving and mourning. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “He alone grieves for himself, yes, he alone mourns for himself” 15:intro p4sy 0 # Job 15 General Notes\n\n## Structure and Formatting\nIn this chapter, Job’s friend Eliphaz speaks to him once again. This time he speaks more strongly than he spoke before.\n- Verses 1–10: Eliphaz argues that the insights of traditional wisdom are on his side.\n- Verses 11–16: Eliphaz argues that Job should not defiantly insist that he is righteous.\n- Verses 17­–19: Eliphaz invites Job to consider the insights of traditional wisdom.\n- Verses 20–35: Eliphaz quotes the insights of traditional wisdom.\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry. 15:2 mw8h rc://*/ta/man/translate/figs-rquestion הֶֽ⁠חָכָ֗ם יַעֲנֶ֥ה דַֽעַת־ר֑וּחַ וִֽ⁠ימַלֵּ֖א קָדִ֣ים בִּטְנֽ⁠וֹ 1 Eliphaz is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. This verse is the beginning of a question that continues into the next verse, but if you translate it as a statement or as an exclamation, it may be helpful to make it a separate sentence in your translation. Alternate translation: “A wise person does not answer with knowledge of wind or fill his belly with the east wind!” @@ -1078,9 +1078,9 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 15:6 j5yb rc://*/ta/man/translate/figs-personification יַרְשִֽׁיעֲ⁠ךָ֣ פִ֣י⁠ךָ וְ⁠לֹא־אָ֑נִי וּ֝⁠שְׂפָתֶ֗י⁠ךָ יַעֲנוּ־בָֽ⁠ךְ 1 Eliphaz is speaking of Job’s **mouth** and **lips** as if they were living things that could **condemn** and **testify against** him. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “It is clear from what you say that you are wrong; I do not need to prove that. Indeed, what you say provides evidence that you are wrong” 15:7 dpx3 rc://*/ta/man/translate/figs-rquestion הֲ⁠רִאישׁ֣וֹן אָ֭דָם תִּוָּלֵ֑ד וְ⁠לִ⁠פְנֵ֖י גְבָע֣וֹת חוֹלָֽלְתָּ 1 Eliphaz is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “You were not born the first man! No, you were not formed to the face of the hills!” 15:7 a7jq rc://*/ta/man/translate/figs-explicit הֲ⁠רִאישׁ֣וֹן אָ֭דָם תִּוָּלֵ֑ד וְ⁠לִ⁠פְנֵ֖י גְבָע֣וֹת חוֹלָֽלְתָּ 1 Eliphaz is implicitly challenging Job not to consider himself wiser than everyone else because, after all, he is not older than everyone else. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “You should not think that you are wiser than everyone else, because you were not born the first man! No, you were not formed to the face of the hills!” -15:7 j449 rc://*/ta/man/translate/figs-hyperbole הֲ⁠רִאישׁ֣וֹן אָ֭דָם תִּוָּלֵ֑ד וְ⁠לִ⁠פְנֵ֖י גְבָע֣וֹת חוֹלָֽלְתָּ 1 Eliphaz is overstating his point for emphasis as he challenges Job not to consider himself wiser than others. If a speaker of your language would not make this kind of overstatement, you could use a different way to express the emphasis. Alternate translation: “You should not think that you are wiser than everyone else, because you are not older than the other wise people in our community” +15:7 j449 rc://*/ta/man/translate/figs-hyperbole הֲ⁠רִאישׁ֣וֹן אָ֭דָם תִּוָּלֵ֑ד וְ⁠לִ⁠פְנֵ֖י גְבָע֣וֹת חוֹלָֽלְתָּ 1 Eliphaz is overstating his point for emphasis as he challenges Job not to consider himself wiser than others. If a speaker of your language would not make this kind of overstatement, you could express the emphasis in a different way. Alternate translation: “You should not think that you are wiser than everyone else, because you are not older than the other wise people in our community” 15:7 v4jt rc://*/ta/man/translate/figs-activepassive הֲ⁠רִאישׁ֣וֹן אָ֭דָם תִּוָּלֵ֑ד 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “Are you the first person who ever lived” -15:7 j450 rc://*/ta/man/translate/figs-gendernotations הֲ⁠רִאישׁ֣וֹן אָ֭דָם 1 Here the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “the first human” +15:7 j450 rc://*/ta/man/translate/figs-gendernotations הֲ⁠רִאישׁ֣וֹן אָ֭דָם 1 Here the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is explicitly inclusive of both men and women. Alternate translation: “the first human” 15:7 j451 rc://*/ta/man/translate/figs-metonymy וְ⁠לִ⁠פְנֵ֖י גְבָע֣וֹת חוֹלָֽלְתָּ 1 Here the word **face** represents the presence of something by association with the way people can see the face of a person who is present. By asking whether Job was **formed** in the presence of **the hills**, Eliphaz is asking whether Job was formed at the same time as the hills, that is, long ago. Alternate translation: “and were you formed when the hills were formed” 15:7 j452 rc://*/ta/man/translate/figs-activepassive וְ⁠לִ⁠פְנֵ֖י גְבָע֣וֹת חוֹלָֽלְתָּ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “and did God form you when he formed the hills” 15:7 j453 rc://*/ta/man/translate/figs-synecdoche גְבָע֣וֹת 1 Eliphaz is using one part of the earth, its **hills**, to mean all of it as God created it. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the earth” @@ -1106,7 +1106,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 15:13 q3sz rc://*/ta/man/translate/figs-synecdoche כִּֽי־תָשִׁ֣יב אֶל־אֵ֣ל רוּחֶ֑⁠ךָ 1 Eliphaz is using one part of Job, his **spirit**, to mean all of him in the act of turning against God. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “that you turn yourself against God” 15:13 v2f5 rc://*/ta/man/translate/figs-metonymy וְ⁠הֹצֵ֖אתָ מִ⁠פִּ֣י⁠ךָ מִלִּֽין 1 Eliphaz is using the term **words** to mean what Job has been saying by using words and the term **mouth** to mean speaking. He is suggesting that the things Job has been saying are inappropriate. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and say such inappropriate things” 15:14 n6c7 rc://*/ta/man/translate/figs-rquestion מָֽה־אֱנ֥וֹשׁ כִּֽי־יִזְכֶּ֑ה וְ⁠כִֽי־יִ֝צְדַּ֗ק יְל֣וּד אִשָּֽׁה 1 Eliphaz is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “Man cannot be clean! No, one born of a woman cannot be righteous!” -15:14 z1zl rc://*/ta/man/translate/figs-gendernotations אֱנ֥וֹשׁ 1 Here the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “a human being” +15:14 z1zl rc://*/ta/man/translate/figs-gendernotations אֱנ֥וֹשׁ 1 Here the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is explicitly inclusive of both men and women. Alternate translation: “a human being” 15:14 u6tx rc://*/ta/man/translate/figs-metaphor יִזְכֶּ֑ה 1 Eliphaz is speaking as if people who are innocent of wrongdoing are literally **clean**. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “he should be innocent” 15:14 j464 rc://*/ta/man/translate/figs-activepassive יְל֣וּד אִשָּֽׁה 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “someone to whom a woman has given birth” 15:14 j465 rc://*/ta/man/translate/figs-metonymy יְל֣וּד אִשָּֽׁה 1 Eliphaz is speaking of human mortality by association with the way that people are **born** physically and, by implication, will also die. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “a mortal” @@ -1124,7 +1124,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 15:16 we5g rc://*/ta/man/translate/figs-metaphor אִישׁ־שֹׁתֶ֖ה כַ⁠מַּ֣יִם עַוְלָֽה 1 Eliphaz is speaking as if Job were literally **drinking** iniquity the way he would drink **water**. He means that Job eagerly and willingly does wrong things, the way thirsty people eagerly and willingly drink water. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “a man who freely commits iniquity” or “such as a man like you who freely commits iniquity” 15:18 q3uc rc://*/ta/man/translate/figs-infostructure אֲשֶׁר־חֲכָמִ֥ים יַגִּ֑ידוּ וְ⁠לֹ֥א כִֽ֝חֲד֗וּ מֵ⁠אֲבוֹתָֽ⁠ם 1 Eliphaz is not suggesting that **the wise** might have **hidden** something from **their fathers**. He means that they have declared what they learned from their fathers and not hidden any of it from the people of their own generation. It may be helpful to move the information that the wise have **not hidden** what they learned to the end of the sentence. Alternate translation: “what the wise have declared from their fathers and not hidden” 15:18 j471 rc://*/ta/man/translate/figs-nominaladj חֲכָמִ֥ים 1 Eliphaz is using the adjective **wise** as a noun to mean a certain group of people. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “wise people” -15:18 j472 rc://*/ta/man/translate/figs-gendernotations מֵ⁠אֲבוֹתָֽ⁠ם 1 Although the term **fathers** is masculine, Eliphaz is using the word in a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “from their ancestors” +15:18 j472 rc://*/ta/man/translate/figs-gendernotations מֵ⁠אֲבוֹתָֽ⁠ם 1 Although the term **fathers** is masculine, Eliphaz is using the word in a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is explicitly inclusive of both men and women. Alternate translation: “from their ancestors” 15:19 psj1 rc://*/ta/man/translate/figs-explicit לָ⁠הֶ֣ם לְ֭⁠בַדָּ⁠ם נִתְּנָ֣ה הָ⁠אָ֑רֶץ וְ⁠לֹא־עָ֖בַר זָ֣ר בְּ⁠תוֹכָֽ⁠ם 1 By **them**, Eliphaz means the “fathers” or ancestors whom he described in the previous verse, and by **the land** he probably means Edom and specifically his home city of Teman, which was renowned for its wisdom (see [Jeremiah 49:7](../49/07.md)). By saying that only those ancestors lived there and **no stranger** passed among them, he means that their wisdom was not diluted by outside influences. It may be helpful to clarify this for your readers. Alternate translation: “My wise ancestors lived by themselves in Teman, where there were no outside influences to dilute their wisdom” 15:19 yjj4 rc://*/ta/man/translate/figs-activepassive נִתְּנָ֣ה הָ⁠אָ֑רֶץ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “God gave the land” 15:20 j473 rc://*/ta/man/translate/figs-idiom כָּל־יְמֵ֣י רָ֭שָׁע 1 Eliphaz is using the term **days** to refer to a specific time. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “For the whole lifetime of the wicked” @@ -1233,7 +1233,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 16:21 izh8 rc://*/ta/man/translate/figs-123person לְ⁠גֶ֣בֶר 1 When he refers to a **man** in the first part of this verse, Job seems to be speaking about himself in the third person. If it would be helpful in your language, you could translate this in the first person. Alternate translation: “for me” 16:21 kk12 rc://*/ta/man/translate/figs-ellipsis וּֽ⁠בֶן־אָדָ֥ם לְ⁠רֵעֵֽ⁠הוּ 1 Job is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “and a son of man argues for his neighbor” 16:21 j510 rc://*/ta/man/translate/grammar-connect-words-phrases וּֽ⁠בֶן־אָדָ֥ם לְ⁠רֵעֵֽ⁠הוּ 1 In this instance, Job is using the word **and** to say that the phrase it introduces is just as true as the previous phrase. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation: “just as a son of man argues for his neighbor” -16:21 j511 rc://*/ta/man/translate/figs-gendernotations וּֽ⁠בֶן־אָדָ֥ם לְ⁠רֵעֵֽ⁠הוּ 1 Although the terms **son** and **man** are masculine, the phrase **a son of man** has a generic sense and means “a human being.” If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “just as one human being argues on behalf of another human being” +16:21 j511 rc://*/ta/man/translate/figs-gendernotations וּֽ⁠בֶן־אָדָ֥ם לְ⁠רֵעֵֽ⁠הוּ 1 Although the terms **son** and **man** are masculine, the phrase **a son of man** has a generic sense and means “a human being.” If it would be helpful to your readers, you could use language in your translation that is explicitly inclusive of both men and women. Alternate translation: “just as one human being argues on behalf of another human being” 16:22 j512 rc://*/ta/man/translate/figs-idiom שְׁנ֣וֹת מִסְפָּ֣ר יֶאֱתָ֑יוּ 1 Job is using the expression **years of number** to mean “a few years.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “a few years will go by” 16:22 z81v rc://*/ta/man/translate/figs-euphemism וְ⁠אֹ֖רַח לֹא־אָשׁ֣וּב אֶהֱלֹֽךְ 1 When Job says that he will **go** on a **path** and **not return**, he means that he will die. This is a mild way of referring to death. Your language may have a similar expression that you could use in your translation. You could also use plain language. Alternate translation: “and I will pass away” or “and then I will die” 17:intro rs6g 0 # Job 17 General Notes\n\n## Structure and Formatting\n\nThis chapter is the conclusion of Job’s response to Eliphaz’s second speech. Job expresses his disappointment with his friends’ advice, he asks Yahweh to help him, and he wishes that he had good things to hope for.\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry. @@ -1260,7 +1260,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 17:4 y4ne rc://*/ta/man/translate/figs-explicit לֹ֣א תְרֹמֵֽם 1 Job means implicitly that since God has kept his friends from understanding that he is innocent, God will not **exalt** or honor his friends by giving a guilty verdict against him, thereby vindicating what the friends have been saying. That would be allowing error to triumph. You could indicate that explicitly in your translation if that would be helpful to your readers. Alternate translation: “you will not vindicate what they have been erroneously saying by giving a guilty verdict against me” 17:5 kb8z rc://*/ta/man/translate/figs-synecdoche לְ֭⁠חֵלֶק יַגִּ֣יד רֵעִ֑ים וְ⁠עֵינֵ֖י בָנָ֣י⁠ו תִּכְלֶֽנָה 1 Job is using one thing that God does to maintain justice, punish those who commit perjury for a bribe, to represent all that God does to maintain justice. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “After all, you maintain justice by punishing people who corrupt court proceedings” 17:5 i5ps rc://*/ta/man/translate/figs-euphemism וְ⁠עֵינֵ֖י בָנָ֣י⁠ו תִּכְלֶֽנָה 1 Job is speaking of how the **eyes** of people who are dying **fail** (no longer see) in order to describe those people dying. This is a poetic way of speaking about death. Your language may have a similar expression that you could use in your translation. You could also use plain language. Alternate translation: “his sons will certainly die” -17:5 j522 rc://*/ta/man/translate/figs-gendernotations בָנָ֣י⁠ו 1 Here the masculine term **sons** has a generic sense that includes both sons and daughters. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “his children” +17:5 j522 rc://*/ta/man/translate/figs-gendernotations בָנָ֣י⁠ו 1 Here the masculine term **sons** has a generic sense that includes both sons and daughters. If it would be helpful to your readers, you could use language in your translation that is explicitly inclusive of both men and women. Alternate translation: “his children” 17:6 j523 rc://*/ta/man/translate/writing-pronouns וְֽ֭⁠הִצִּגַ⁠נִי 1 The pronoun **he** refers to God. After briefly speaking directly to God in verses 3 and 4, Job now speaks of God once again in the third person. It may be helpful to clarify this for your readers. Alternate translation: “But God has made me” 17:6 kzr9 rc://*/ta/man/translate/figs-explicit לִ⁠מְשֹׁ֣ל עַמִּ֑ים 1 Job is using the word **saying** to mean that the **peoples** are citing him by name as an outstanding example of someone who seemed to be prospering because he was righteous but who came to ruin because he was actually wicked. Your language may have an expression for this practice of citing people by name as examples that you could use in your translation. Alternate translation: “a byword for the peoples” 17:6 me7l rc://*/ta/man/translate/translate-symaction וְ⁠תֹ֖פֶת לְ⁠פָנִ֣ים אֶֽהְיֶֽה 1 People were **spitting** in Job’s **face** as a symbolic action to show their contempt for him as a wicked person, which he appeared to them to be. If it would be helpful to your readers, you could explain the significance of this action. Alternate translation: “and people have even been spitting in my face to show their contempt for me because they think I am a wicked person” @@ -1435,7 +1435,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 19:27 j579 rc://*/ta/man/translate/writing-pronouns אֲנִ֨י ׀ אֶֽחֱזֶה 1 For emphasis, Job is stating the pronoun **I**, whose meaning is already present in the verb translated **will behold**. If your language can state implied pronouns explicitly for emphasis, you may want to use that construction here in your translation. Other languages may have other ways of bringing out this emphasis. Alternate translation: “I will certainly behold” 19:27 m1wt rc://*/ta/man/translate/figs-synecdoche וְ⁠עֵינַ֣⁠י רָא֣וּ 1 Job is using one part of himself, his **eyes**, to mean all of him in the act of seeing. Your language may have a similar expression that you could use in your translation. Alternate translation: “and see with my own eyes” 19:27 k566 rc://*/ta/man/translate/figs-ellipsis וְ⁠לֹא־זָ֑ר 1 Job is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. In this context, the word **stranger** means “someone else.” But it is also an allusion to what Job said in verse 15, that people who knew him now regard him as a “stranger.” Alternate translation: “and it will not be someone else who beholds him” -19:27 c3pc rc://*/ta/man/translate/figs-metaphor כָּל֖וּ כִלְיֹתַ֣⁠י בְּ⁠חֵקִֽ⁠י 1 Here, the **kidneys** figuratively represents the emotions. Job is saying that he is overcome with emotion at the thought of seeing God. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “I am overcome with emotion at this thought” +19:27 c3pc rc://*/ta/man/translate/figs-metaphor כָּל֖וּ כִלְיֹתַ֣⁠י בְּ⁠חֵקִֽ⁠י 1 Here, the **kidneys** represents the emotions. Job is saying that he is overcome with emotion at the thought of seeing God. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “I am overcome with emotion at this thought” 19:28 np8p rc://*/ta/man/translate/figs-quotesinquotes כִּ֣י תֹ֭אמְרוּ מַה־נִּרְדָּף־ל֑⁠וֹ וְ⁠שֹׁ֥רֶשׁ דָּ֝בָ֗ר נִמְצָא־בִֽ⁠י 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “If you say that you are still going to persecute me because you believe that the root of the matter is found in me” 19:28 j580 rc://*/ta/man/translate/figs-yousingular תֹ֭אמְרוּ 1 The word **you** is plural here because Job is addressing his three friends, so use the plural form in your translation if your language marks that distinction. 19:28 ddd3 rc://*/ta/man/translate/figs-metaphor וְ⁠שֹׁ֥רֶשׁ דָּ֝בָ֗ר 1 Job is saying that his friends might speak as if his situation were literally a plant that had a **root**. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “For the cause of the problem” @@ -1453,7 +1453,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 20:4 um5p rc://*/ta/man/translate/figs-rquestion הֲ⁠זֹ֣את יָ֭דַעְתָּ מִנִּי־עַ֑ד מִנִּ֤י שִׂ֖ים אָדָ֣ם עֲלֵי־אָֽרֶץ 1 Zophar is using the question form for emphasis. (The question continues into the next verse.) If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “Surely you are aware of this from long ago, from the placing of man upon the earth” 20:4 j584 rc://*/ta/man/translate/figs-synecdoche הֲ⁠זֹ֣את יָ֭דַעְתָּ מִנִּי־עַ֑ד מִנִּ֤י שִׂ֖ים אָדָ֣ם עֲלֵי־אָֽרֶץ 1 Zophar is speaking as if Job himself should have known **from long ago** what he is about to say. He means that Job is one member of the human community that has known this for as long as it has existed. As a member of that community, Job should know it because it has been passed down to him through traditional wisdom. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Surely you are aware of this traditional wisdom that we have received from our earliest ancestors” 20:4 j585 rc://*/ta/man/translate/figs-synecdoche מִנִּ֤י שִׂ֖ים אָדָ֣ם עֲלֵי־אָֽרֶץ 1 Zophar is using one thing that God did when he created people, **placing** them on the **earth**, to mean all that God did in creating people. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “ever since God created man” -20:4 j586 rc://*/ta/man/translate/figs-gendernotations מִנִּ֤י שִׂ֖ים אָדָ֣ם עֲלֵי־אָֽרֶץ 1 Here the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “ever since God created people” +20:4 j586 rc://*/ta/man/translate/figs-gendernotations מִנִּ֤י שִׂ֖ים אָדָ֣ם עֲלֵי־אָֽרֶץ 1 Here the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is explicitly inclusive of both men and women. Alternate translation: “ever since God created people” 20:5 nhc5 rc://*/ta/man/translate/figs-rquestion כִּ֤י רִנְנַ֣ת רְ֭שָׁעִים מִ⁠קָּר֑וֹב וְ⁠שִׂמְחַ֖ת חָנֵ֣ף עֲדֵי־רָֽגַע 1 In this verse, Zophar completes the question that he began in the previous verse, using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “that the triumph of the wicked {is} from near, and the joy of the godless {is} for a moment!” 20:5 ubq8 rc://*/ta/man/translate/figs-nominaladj רְ֭שָׁעִים 1 Zophar is using the adjective **wicked**, which is plural, as a noun to mean a certain group of people. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “wicked people” 20:5 j587 rc://*/ta/man/translate/figs-idiom מִ⁠קָּר֑וֹב 1 Zophar is using this expression to mean that the **triumph** of the **wicked** does not extend very far. He means that it does not extend very far in time. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “does not last very long” @@ -1504,7 +1504,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 20:22 k3n2 rc://*/ta/man/translate/figs-idiom יֵ֣צֶר ל֑⁠וֹ 1 Zophar is using this expression to mean that the wicked person will experience great distress. Your language may have a similar expression that you could use in your translation. You could also use plain language. Alternate translation: “he will be in dire straits” or “he will experience great distress” 20:22 j604 rc://*/ta/man/translate/figs-nominaladj כָּל־יַ֖ד עָמֵ֣ל תְּבוֹאֶֽ⁠נּוּ 1 Zophar is using the adjective **troubling** as a noun to mean a certain kind of person. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “the hand of every person who causes trouble will come against him” 20:22 tq3y rc://*/ta/man/translate/figs-metonymy כָּל־יַ֖ד עָמֵ֣ל תְּבוֹאֶֽ⁠נּוּ 1 Here, **hand** represents the power and activity of a person. If it would be helpful in your language, you could use an equivalent expression or state the meaning plainly. Alternate translation: “every person who causes trouble will work against him” -20:22 j605 rc://*/ta/man/translate/figs-hyperbole כָּל־יַ֖ד עָמֵ֣ל תְּבוֹאֶֽ⁠נּוּ 1 Zophar says **every** here as a generalization for emphasis. If it would be clearer in your language, you could use a different way to express the emphasis. Alternate translation: “people who cause trouble will work against him” +20:22 j605 rc://*/ta/man/translate/figs-hyperbole כָּל־יַ֖ד עָמֵ֣ל תְּבוֹאֶֽ⁠נּוּ 1 Zophar says **every** here as a generalization for emphasis. If it would be clearer in your language, you could express the emphasis in a different way. Alternate translation: “people who cause trouble will work against him” 20:23 j606 rc://*/ta/man/translate/writing-pronouns יְהִ֤י ׀ לְ⁠מַלֵּ֬א בִטְנ֗⁠וֹ יְֽשַׁלַּח־בּ֭⁠וֹ חֲר֣וֹן אַפּ֑⁠וֹ וְ⁠יַמְטֵ֥ר עָ֝לֵ֗י⁠מוֹ בִּ⁠לְחוּמֽ⁠וֹ 1 The pronoun **He** at the start of this verse, the two instances of **him**, and the second instance of **his** refer to the wicked person, while the two instances of **he** later in the verse and the first instance of **his** refer to God. It may be helpful to clarify this for your readers. Alternate translation: “The wicked person will be about to fill his belly, and God will send the burning of his nose against that wicked person, yes, God will rain it upon that person while that person is eating” 20:23 i6l2 rc://*/ta/man/translate/figs-metaphor וְ⁠יַמְטֵ֥ר עָ֝לֵ֗י⁠מוֹ 1 Zophar is speaking as if God would literally make his anger **rain** on a wicked person. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “yes, he will punish him severely” 20:23 d4yy rc://*/ta/man/translate/figs-explicit בִּ⁠לְחוּמֽ⁠וֹ 1 Interpreters are not certain what Zophar means by this expression, which can be translated in various ways. It could mean: (1) Alternate translation: “while he is eating” (2) Alternate translation: “upon his flesh” or “upon his body” (3) Alternate translation: “with his arrows” or “with his weapons” @@ -1514,7 +1514,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 20:25 j608 rc://*/ta/man/translate/figs-metaphor שָׁלַף֮ וַ⁠יֵּצֵ֪א מִ⁠גֵּ֫וָ֥ה וּ֭⁠בָרָק מִֽ⁠מְּרֹרָת֥⁠וֹ יַהֲלֹ֗ךְ עָלָ֥י⁠ו אֵמִֽים 1 Zophar is continuing to speak as if someone had shot an arrow into the wicked person he is describing. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “The wicked person realizes that the danger that has overtaken him is going to destroy him” 20:25 j609 rc://*/ta/man/translate/figs-metonymy וּ֭⁠בָרָק 1 Zophar is using the term **gleaming** by association to mean an arrow whose metal point gleams in the sunlight. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and the point of the arrow” 20:25 puf6 rc://*/ta/man/translate/translate-plural עָלָ֥י⁠ו אֵמִֽים 1 Zophar could be using the plural form **Terrors** in an intensive sense to mean the worst of terrors, that is, death, as in [18:14](../18/14.md). Alternate translation: “He is terrified because he realizes that he is going to die” -20:26 w5yg rc://*/ta/man/translate/figs-hyperbole כָּל־חֹשֶׁךְ֮ טָמ֪וּן 1 Zophar says **All** here as a generalization for emphasis. If it would be clearer in your language, you could use a different way to express the emphasis. Alternate translation: “Great darkness is hidden” +20:26 w5yg rc://*/ta/man/translate/figs-hyperbole כָּל־חֹשֶׁךְ֮ טָמ֪וּן 1 Zophar says **All** here as a generalization for emphasis. If it would be clearer in your language, you could express the emphasis in a different way. Alternate translation: “Great darkness is hidden” 20:26 j610 rc://*/ta/man/translate/figs-metaphor כָּל־חֹשֶׁךְ֮ טָמ֪וּן 1 Zophar is using the term **darkness** to represent troubles. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “Great troubles are hidden” 20:26 j611 rc://*/ta/man/translate/figs-activepassive כָּל־חֹשֶׁךְ֮ טָמ֪וּן 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who has done the action, the context suggests that it is God. Alternate translation: “God has hidden great troubles” 20:26 j612 rc://*/ta/man/translate/figs-metaphor כָּל־חֹשֶׁךְ֮ טָמ֪וּן 1 Zophar is speaking as if God had literally **hidden** darkness, representing troubles. He could mean: (1) that God has reserved those troubles to destroy the treasured possessions of the wicked person he is describing. Alternate translation: “God has reserved great troubles” (2) that it is as if those troubles were an animal that had **hidden** itself so that it could pounce on the possessions of the wicked person. Alternate translation: “Great troubles are lying in wait” @@ -1530,7 +1530,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 20:28 j618 rc://*/ta/man/translate/figs-metaphor נִ֝גָּר֗וֹת 1 Zophar is speaking as if the wicked person’s **wealth** were a liquid that could literally be **flowing away**. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “vanishing” or “being destroyed” 20:28 j620 rc://*/ta/man/translate/figs-idiom בְּ⁠י֣וֹם אַפּֽ⁠וֹ 1 While God would punish the wicked person on a specific **day**, Zophar is using the term **day** to refer to a specific time. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “at the time when God angrily punishes him” 20:29 j621 rc://*/ta/man/translate/figs-metaphor זֶ֤ה ׀ חֵֽלֶק־אָדָ֣ם רָ֭שָׁע מֵ⁠אֱלֹהִ֑ים וְ⁠נַחֲלַ֖ת אִמְר֣⁠וֹ מֵ⁠אֵֽל 1 Zophar is speaking as if God were literally giving a **wicked man** a **portion**, probably meaning a portion of family property, and a **heritage**, similarly meaning an inheritance. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “This is the punishment that the wicked man deserves, and God will punish him in that way” -20:29 j622 rc://*/ta/man/translate/figs-gendernotations אָדָ֣ם רָ֭שָׁע 1 Here the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “the wicked person” +20:29 j622 rc://*/ta/man/translate/figs-gendernotations אָדָ֣ם רָ֭שָׁע 1 Here the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is explicitly inclusive of both men and women. Alternate translation: “the wicked person” 20:29 j623 rc://*/ta/man/translate/figs-genericnoun אָדָ֣ם רָ֭שָׁע 1 Zophar is not referring to a specific **wicked man** or person. He means wicked people in general. It may be more natural in your language to express this meaning by using a plural form. Alternate translation: “wicked people” 20:29 j624 rc://*/ta/man/translate/figs-possession וְ⁠נַחֲלַ֖ת אִמְר֣⁠וֹ מֵ⁠אֵֽל 1 Zophar is using this possessive form to describe a symbolic **heritage** or inheritance that God has appointed to a wicked person. It may be helpful clarify this for your readers. Alternate translation: “and his appointed heritage from God” or “and the heritage that God has appointed to him” 21:intro k6tx 0 # Job 21 General Notes\n\n## Structure and Formatting\n\nThis chapter is Job’s response to Zophar’s second speech.\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry.\n\n## Special Concepts in this Chapter\n\n### Punishment for the sins of one’s parents or ancestors\nIn the culture in which the book of Job was composed, people commonly believed that God might punish someone for the sins of their parents or ancestors. Job says in verse 19 of this chapter that this is what his three friends believe. However, while people’s sins may have consequences for their children and descendants, God does not punish people directly for their parents’ or ancestors’ sins. Be sure that this is clear in your translation.\n\n## Translation Issues in this Chapter\n\n### The adjective “wicked” as a noun\n\nIn verses 7, 16, 17, and 28, Job uses the adjective “wicked” as a noun to mean wicked people in general. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase such as “wicked people.” @@ -1610,7 +1610,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 21:23 j658 rc://*/ta/man/translate/writing-pronouns זֶ֗ה 1 The pronoun **This** does not refer to a specific person. Job is using it to describe one kind of person and to introduce a contrast with a different kind of person, whom he describes as “That one” in verse 25. It may be helpful to clarify this for your readers. Alternate translation: “One person” 21:23 krv3 rc://*/ta/man/translate/figs-idiom בְּ⁠עֶ֣צֶם תֻּמּ֑⁠וֹ 1 In this expression, the word **bone** indicates the essence of something. Your language may have a comparable expression that you could use in your translation. Alternate translation: “at the height of his perfection” 21:23 j659 rc://*/ta/man/translate/figs-abstractnouns בְּ⁠עֶ֣צֶם תֻּמּ֑⁠וֹ 1 If your language does not use an abstract noun for the idea of **perfection**, you could express the same idea in another way. Alternate translation: “while he is still perfectly healthy” -21:23 j660 rc://*/ta/man/translate/figs-hyperbole כֻּ֝לּ֗⁠וֹ שַׁלְאֲנַ֥ן וְ⁠שָׁלֵֽיו 1 Job says **all** here as a generalization for emphasis. If it would be clearer in your language, you could use a different way to express the emphasis. Alternate translation: “he is very tranquil and secure” +21:23 j660 rc://*/ta/man/translate/figs-hyperbole כֻּ֝לּ֗⁠וֹ שַׁלְאֲנַ֥ן וְ⁠שָׁלֵֽיו 1 Job says **all** here as a generalization for emphasis. If it would be clearer in your language, you could express the emphasis in a different way. Alternate translation: “he is very tranquil and secure” 21:23 j661 rc://*/ta/man/translate/figs-doublet כֻּ֝לּ֗⁠וֹ שַׁלְאֲנַ֥ן וְ⁠שָׁלֵֽיו 1 The terms **tranquil** and **secure** mean similar things. Job may be using the two terms together for emphasis. However, there is a slight difference between them. The word **tranquil** refers more to a person not having to worry about threats, while the word **secure** refers more to a person being wealthy. You could express both words with a single phrase that would communicate emphasis, or you could use two words to bring out the different shades of meaning. Alternate translation: “he is very comfortable” or “he is so wealthy that he does not worry” 21:24 mli3 rc://*/ta/man/translate/figs-synecdoche עֲ֭טִינָי⁠ו מָלְא֣וּ חָלָ֑ב 1 Interpreters are not entirely sure of the meaning of the word translated as **pails**. One likely interpretation is that it describes pails that people would use to collect milk from their cattle. If that is the meaning, then Job is using one aspect of this person’s prosperity, the fact that his cattle give milk abundantly, to indicate that the person is prosperous in general. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “His cattle give milk abundantly” or “He is very prosperous” 21:24 uug7 rc://*/ta/man/translate/figs-synecdoche וּ⁠מֹ֖חַ עַצְמוֹתָ֣י⁠ו יְשֻׁקֶּֽה 1 Job is using one aspect of this person’s health, the fact that the **marrow of his bones** is healthy, to indicate that the person is healthy in general. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and he is very healthy” @@ -1655,22 +1655,22 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 21:32 j680 rc://*/ta/man/translate/translate-unknown גָּדִ֥ישׁ 1 In this culture, to show special honor to a person after his death, people might build a **mound** of stones or earth over his grave. If your readers would not be familiar with this practice, in your translation you could name a comparable practice of your own culture, or you could convey the meaning with a general expression. Alternate translation: “his honorable burial site” 21:33 eqt1 rc://*/ta/man/translate/figs-metonymy רִגְבֵ֫י נָ֥חַל 1 Job is using the phrase **The clods of the torrent** by association to mean the burial mound that the wicked person’s mourners build up over his grave. He is using the word **torrent** to mean the course that a torrent or stream flows through, from which people could take **clods** of dirt to build a mound. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “His burial mound” 21:33 j681 rc://*/ta/man/translate/figs-metaphor מָֽתְקוּ־ל֗⁠וֹ 1 Job is speaking as if the wicked person, even after death, could literally taste his burial mound and find it to be **sweet**. Job means that the wicked person would enjoy being honored with a burial mound. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “will honor him” -21:33 p9wd rc://*/ta/man/translate/figs-hyperbole כָּל־אָדָ֣ם 1 Job says **every** here as a generalization for emphasis. He means that a procession consisting of a large number of people will follow the wicked person’s body to its grave. If it would be clearer in your language, you could use a different way to express the emphasis. Alternate translation: “a long procession” +21:33 p9wd rc://*/ta/man/translate/figs-hyperbole כָּל־אָדָ֣ם 1 Job says **every** here as a generalization for emphasis. He means that a procession consisting of a large number of people will follow the wicked person’s body to its grave. If it would be clearer in your language, you could express the emphasis in a different way. Alternate translation: “a long procession” 21:33 j682 rc://*/ta/man/translate/figs-metonymy וּ֝⁠לְ⁠פָנָ֗י⁠ו 1 In this context, the phrase **to his face** means “in front of him” or “ahead of him.” It is a further reference to the funeral procession for the wicked person. Alternate translation: “and ahead of him” -21:33 j683 rc://*/ta/man/translate/figs-hyperbole אֵ֣ין מִסְפָּֽר 1 As a generalization for emphasis, Job is saying that a number of people too great to count will walk in front of the wicked person’s body to lead it in an honorary procession to his grave. If it would be clearer in your language, you could use a different way to express the emphasis. Alternate translation: “people in great numbers are also walking” +21:33 j683 rc://*/ta/man/translate/figs-hyperbole אֵ֣ין מִסְפָּֽר 1 As a generalization for emphasis, Job is saying that a number of people too great to count will walk in front of the wicked person’s body to lead it in an honorary procession to his grave. If it would be clearer in your language, you could express the emphasis in a different way. Alternate translation: “people in great numbers are also walking” 21:34 j6yy rc://*/ta/man/translate/figs-rquestion וְ֭⁠אֵיךְ תְּנַחֲמ֣וּ⁠נִי הָ֑בֶל 1 Job is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “You are comforting me in vain!” 21:34 aa8a rc://*/ta/man/translate/figs-activepassive וּ֝⁠תְשֽׁוּבֹתֵי⁠כֶ֗ם נִשְׁאַר־מָֽעַל 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Job is saying that once he disregards everything that seems to be present in his friends’ **answers** but is not actually present, falsehood is the only thing that will remain. Alternate translation: “And your answers are nothing but falsehood” 21:34 j684 rc://*/ta/man/translate/figs-abstractnouns וּ֝⁠תְשֽׁוּבֹתֵי⁠כֶ֗ם נִשְׁאַר־מָֽעַל 1 If your language does not use an abstract noun for the idea of **falsehood**, you could express the same idea in another way. Alternate translation: “And what you are saying in answer to me is entirely false” 22:intro m13v 0 # Job 22 General Notes\n\n## Structure and Formatting\n\nThis chapter is the third and last speech of Job’s friend Eliphaz. What he says in this speech is stronger than what he says in his previous two speeches. He insists that Job must have done wrong, and he suggests several specific evil things that Job may have done.\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry.\n\n## Translation Issues in this Chapter\n\n### Eliphaz answering Job with his own words\n\nIn several places in this chapter, Eliphaz answers Job with his own words. That is, Eliphaz uses the same expressions that Job did earlier, but with different meaning and implications. To help your readers appreciate this, you may wish to translate Eliphaz’s expressions in these places in the same way that you translated Job’s similar expressions earlier. Notes will suggest ways to do this. 22:2 r9kd rc://*/ta/man/translate/figs-rquestion הַ⁠לְ⁠אֵ֥ל יִסְכָּן־גָּ֑בֶר 1 Job is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “A man cannot be useful to God!” -22:2 j685 rc://*/ta/man/translate/figs-gendernotations גָּ֑בֶר 1 Here the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “a person” +22:2 j685 rc://*/ta/man/translate/figs-gendernotations גָּ֑בֶר 1 Here the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is explicitly inclusive of both men and women. Alternate translation: “a person” 22:3 h3pe rc://*/ta/man/translate/figs-rquestion הַ⁠חֵ֣פֶץ לְ֭⁠שַׁדַּי כִּ֣י תִצְדָּ֑ק וְ⁠אִם־בֶּ֝֗צַע כִּֽי־תַתֵּ֥ם דְּרָכֶֽי⁠ךָ 1 Eliphaz is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate these questions as statements or as exclamations. Alternate translation: “It is not pleasure to Shaddai that you are righteous! It is not gain to him that you perfect your ways!” 22:3 j686 rc://*/ta/man/translate/figs-idiom וְ⁠אִם־בֶּ֝֗צַע כִּֽי־תַתֵּ֥ם דְּרָכֶֽי⁠ךָ 1 Eliphaz is using the word **if** to introduce a question that anticipates a negative answer. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation: “it is not gain to him that you perfect your ways, is it” 22:3 j687 rc://*/ta/man/translate/figs-metaphor דְּרָכֶֽי⁠ךָ 1 Job is speaking of how a person lives as if that were a series of **ways** or paths that the person was walking along. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “your manner of life” 22:4 s9qh rc://*/ta/man/translate/figs-rquestion הֲֽ֭⁠מִ⁠יִּרְאָ֣תְ⁠ךָ יֹכִיחֶ֑⁠ךָ יָב֥וֹא עִ֝מְּ⁠ךָ֗ בַּ⁠מִּשְׁפָּֽט 1 Eliphaz is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “God is certainly not rebuking you and entering into judgment with you because of your reverent respect for him!” 22:4 g1nn rc://*/ta/man/translate/figs-explicit הֲֽ֭⁠מִ⁠יִּרְאָ֣תְ⁠ךָ 1 By **fear**, Eliphaz implicitly means the fear of God, that is, reverent respect for God. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “For your reverent respect for him” 22:5 zd3w rc://*/ta/man/translate/figs-rquestion הֲ⁠לֹ֣א רָעָֽתְ⁠ךָ֣ רַבָּ֑ה 1 Eliphaz is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “Your wickedness is great!” -22:5 j688 rc://*/ta/man/translate/figs-hyperbole וְ⁠אֵֽין־קֵ֝֗ץ לַ⁠עֲוֺנֹתֶֽי⁠ךָ 1 Eliphaz says **no end** here as a generalization for emphasis. If it would be clearer in your language, you could use a different way to express the emphasis. Alternate translation: “And you are guilty of very many iniquities” +22:5 j688 rc://*/ta/man/translate/figs-hyperbole וְ⁠אֵֽין־קֵ֝֗ץ לַ⁠עֲוֺנֹתֶֽי⁠ךָ 1 Eliphaz says **no end** here as a generalization for emphasis. If it would be clearer in your language, you could express the emphasis in a different way. Alternate translation: “And you are guilty of very many iniquities” 22:6 z1dn rc://*/ta/man/translate/grammar-connect-words-phrases כִּֽי 1 Eliphaz is not saying that Job has definitely done the wrongs that he describes in this verse and the next three verses. He is using the word **For** to encourage Job to consider what he might have done wrong, since God seems to be punishing him for something. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation: “Perhaps” or “Consider whether” 22:6 hip2 rc://*/ta/man/translate/figs-explicit תַחְבֹּ֣ל אַחֶ֣י⁠ךָ חִנָּ֑ם 1 By **without cause**, Eliphaz probably means that Job did not need to take a garment in pledge as security for the kind of small loan that a laborer in this culture would require. Job was a wealthy man, Eliphaz notes in verse 8, and he could afford a relatively small loss, while the outer garment the laborer would have to give in pledge (described in the second half of the verse) probably represented his most valuable possession. Eliphaz may also be suggesting that the laborer was trustworthy and Job could have and should have trusted him to repay the loan without demanding security. Your culture may have terms and customs relating to loans and pledges that you could use in your translation to bring out the implicit meaning here. Alternate translation: “you have forced your brother to give you his outer garment as security for a loan, even though you did not need to do that” 22:6 j689 rc://*/ta/man/translate/figs-metaphor אַחֶ֣י⁠ךָ 1 Eliphaz is using the term **brother** figuratively to mean a fellow human being. He is suggesting that Job should feel an affinity for any fellow human. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “your fellow human being” @@ -1679,7 +1679,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 22:7 q9nb rc://*/ta/man/translate/figs-synecdoche לָֽחֶם 1 Eliphaz is using one kind of food, **bread**, to mean food in general. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “food” 22:8 j691 rc://*/ta/man/translate/figs-123person וְ⁠אִ֣ישׁ זְ֭רוֹעַ ל֣⁠וֹ הָ⁠אָ֑רֶץ וּ⁠נְשׂ֥וּא פָ֝נִ֗ים יֵ֣שֶׁב בָּֽ⁠הּ 1 Eliphaz could mean: (1) that Job himself was this **man of arm**. In that case he would be speaking of Job in the third person, even though he was speaking directly to Job. If it would be helpful in your language, you could translate this in the second person. Alternate translation: “even though, as a man of arm, the earth was to you, and you dwelt upon it as someone lifted of face” (2) that Job showed favoritism to powerful and honored people. Alternate translation: “but you decided in favor of the man of arm and the lifted of face, so that the earth was to them and they dwelt upon it” 22:8 dj3n rc://*/ta/man/translate/figs-idiom וְ⁠אִ֣ישׁ זְ֭רוֹעַ ל֣⁠וֹ הָ⁠אָ֑רֶץ 1 The expression **the man of arm** means a powerful person. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “but the powerful person, the earth was to him” or “but as a powerful person, the earth was to you” -22:8 gry9 rc://*/ta/man/translate/figs-hyperbole ל֣⁠וֹ הָ⁠אָ֑רֶץ 1 Eliphaz is speaking as if this **man of arm** possessed the entire **earth**. He likely means that this person (possibly Job) owned much land. If it would be clearer in your language, you could use a different way to express the emphasis. Alternate translation: “he owned much land” +22:8 gry9 rc://*/ta/man/translate/figs-hyperbole ל֣⁠וֹ הָ⁠אָ֑רֶץ 1 Eliphaz is speaking as if this **man of arm** possessed the entire **earth**. He likely means that this person (possibly Job) owned much land. If it would be clearer in your language, you could express the emphasis in a different way. Alternate translation: “he owned much land” 22:8 ti2j rc://*/ta/man/translate/figs-idiom וּ⁠נְשׂ֥וּא פָ֝נִ֗ים יֵ֣שֶׁב 1 The expression **lifted of face** means to be favored or honored. (See the discussion of the phrase “lift his face” in the General Notes to chapter 13.) Alternate translation: “and honored people dwelt” or “and you as an honored person dwelt” 22:8 u5gg rc://*/ta/man/translate/figs-activepassive וּ⁠נְשׂ֥וּא פָ֝נִ֗ים 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “and people who received honors” 22:9 kyr7 rc://*/ta/man/translate/figs-activepassive וּ⁠זְרֹע֖וֹת יְתֹמִ֣ים יְדֻכָּֽא 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “and you have broken the arms of the fatherless” @@ -1715,7 +1715,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 22:17 j709 rc://*/ta/man/translate/figs-explicit וּ⁠מַה־יִּפְעַ֖ל שַׁדַּ֣י לָֽ⁠מוֹ 1 The wicked people implicitly mean that Shaddai will not do anything to punish them if they do the wrong actions that they are contemplating. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “and, ‘Shaddai will not do anything to us if we do evil things!’” 22:18 jh2r rc://*/ta/man/translate/writing-pronouns וְ⁠ה֤וּא מִלֵּ֣א בָתֵּי⁠הֶ֣ם ט֑וֹב 1 The pronoun **he** refers to God. Eliphaz is echoing what Job said about wicked people in [21:16](../21/16.md), “their prosperity is not in their hand,” that is, their prosperity is not of their own making. Eliphaz is saying, as Job did, that any **good** the wicked enjoy is something that God has generously given to them even though they do not deserve it. Eliphaz is agreeing with Job on that point, although he is making it in support of a different conclusion, that in the end, God actually does punish the wicked in this life. Alternate translation: “Yet God filled their houses with good” 22:18 nr68 rc://*/ta/man/translate/figs-nominaladj וְ⁠ה֤וּא מִלֵּ֣א בָתֵּי⁠הֶ֣ם ט֑וֹב 1 Eliphaz is using the adjective **good** as a noun to mean a certain kind of thing. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “Yet he filled their houses with good things” -22:18 j710 rc://*/ta/man/translate/figs-hyperbole וְ⁠ה֤וּא מִלֵּ֣א בָתֵּי⁠הֶ֣ם ט֑וֹב 1 Eliphaz says **filled** here as an overstatement for emphasis. If it would be clearer in your language, you could use a different way to express the emphasis. Alternate translation: “Yet he generously gave them many good things” +22:18 j710 rc://*/ta/man/translate/figs-hyperbole וְ⁠ה֤וּא מִלֵּ֣א בָתֵּי⁠הֶ֣ם ט֑וֹב 1 Eliphaz says **filled** here as an overstatement for emphasis. If it would be clearer in your language, you could express the emphasis in a different way. Alternate translation: “Yet he generously gave them many good things” 22:18 l57x rc://*/ta/man/translate/figs-metaphor וַ⁠עֲצַ֥ת רְ֝שָׁעִ֗ים רָ֣חֲקָה מֶֽ⁠נִּי 1 Eliphaz is echoing what Job said in [21:16](../21/16.md). He is speaking as if he wanted the **counsel of the wicked** literally to be **far** away from him. If it would be clearer in your language, you could state the meaning plainly. See how you translated the similar expression in [21:16](../21/16.md). Alternate translation: “so I want nothing to do with the counsel of the wicked” 22:19 ku9s rc://*/ta/man/translate/figs-explicit יִרְא֣וּ צַדִּיקִ֣ים 1 Eliphaz implicitly means that the righteous **see** what happens to wicked people. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “The righteous see what happens to wicked people” 22:19 q2jl rc://*/ta/man/translate/figs-nominaladj צַדִּיקִ֣ים & וְ֝⁠נָקִ֗י 1 Eliphaz is using the adjectives **righteous** and **innocent** as nouns to mean certain kinds of people. Your language may use adjectives in the same way. If not, you can translate these words with equivalent phrases. Alternate translation: “Righteous people … and innocent people” @@ -1804,7 +1804,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 23:14 i8u2 rc://*/ta/man/translate/writing-pronouns וְ⁠כָ⁠הֵ֖נָּה רַבּ֣וֹת עִמּֽ⁠וֹ 1 The pronoun **these** probably refers to the sufferings that Job is already experiencing. It may be helpful to clarify this for your readers. Alternate translation: “and he is capable of afflicting me with many more sufferings if my present ones are not sufficient to fulfill his purpose” 23:15 n27i rc://*/ta/man/translate/figs-metonymy מִ⁠פָּנָ֣י⁠ו אֶבָּהֵ֑ל 1 Here the word **face** represents the presence of a person by association with the way people can see the face of someone who is present. Alternate translation: “I am too terrified to be in his presence” 23:15 sw44 rc://*/ta/man/translate/figs-explicit אֶ֝תְבּוֹנֵ֗ן 1 Job is implicitly referring to when he might **consider** all that God might still do to him. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “I consider all that he might still do to me” -23:16 d4fw rc://*/ta/man/translate/figs-metaphor וְ֭⁠אֵל הֵרַ֣ךְ לִבִּ֑⁠י 1 Here, the **heart** figuratively represents the emotions and specifically the emotion of courage. Job is speaking as if God had literally made his heart **soft**. He means that God has caused him to lose courage. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “For God has caused me to lose courage” +23:16 d4fw rc://*/ta/man/translate/figs-metaphor וְ֭⁠אֵל הֵרַ֣ךְ לִבִּ֑⁠י 1 Here, the **heart** represents the emotions and specifically the emotion of courage. Job is speaking as if God had literally made his heart **soft**. He means that God has caused him to lose courage. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “For God has caused me to lose courage” 23:17 j744 rc://*/ta/man/translate/grammar-connect-words-phrases כִּֽי 1 Job is using the word **For** to introduce the reason why he is terrified of God, as he described in the previous two verses. You could indicate this in your translation if that would be helpful to your readers. Alternate translation: “I am terrified of God because” 23:17 j745 rc://*/ta/man/translate/figs-activepassive לֹ֣א נִ֭צְמַתִּי 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “God did not cut me off” 23:17 dng4 rc://*/ta/man/translate/figs-metaphor לֹ֣א נִ֭צְמַתִּי 1 Job is speaking as if he might literally have been **cut off**, as if he were a branch on a tree, for example. He is talking about dying. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “I did not die” or “God did not let me die” @@ -1851,7 +1851,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 24:11 fp3g rc://*/ta/man/translate/writing-pronouns בֵּין־שׁוּרֹתָ֥⁠ם יַצְהִ֑ירוּ יְקָבִ֥ים דָּ֝רְכ֗וּ וַ⁠יִּצְמָֽאוּ 1 In this verse, the pronoun **they** refers to poor people and the pronoun **their** refers to wicked people. It may be helpful to clarify this for your readers. Alternate translation: “Within the walls of wicked people, poor people press oil; poor people tread the winepresses of wicked people, but those poor people suffer thirst” 24:11 rks1 rc://*/ta/man/translate/figs-explicit יַצְהִ֑ירוּ 1 Job is referring to the way that workers would **press oil** from olives, which were a staple food in this culture. You could indicate that explicitly in your translation if that would be helpful to your readers. You could also use a general expression if your readers might not be familiar with olives. Alternate translation: “they press oil from olives” or “they work hard to produce oil from plants” 24:11 a1m7 rc://*/ta/man/translate/figs-explicit יְקָבִ֥ים דָּ֝רְכ֗וּ וַ⁠יִּצְמָֽאוּ 1 Job is commenting here on the injustice of wicked people having poor people **tread their winepresses** but then not giving them any of the wine to drink. (In this culture, the water was often unsafe to drink. People drank wine to quench their thirst, and, because the wine had a low alcohol content, they could do that without getting drunk. Job is not saying that the wicked people should have given the poor people wine so that they could get drunk, only that they should have given them wine to quench their thirst.) See how you expressed the implicit meaning in the previous verse, where Job described how poor people carried grain but went hungry. Alternate translation: “they are thirsty, even though they work treading winepresses, because the wicked people who own the presses do not give them any of the wine to quench their thirst” -24:12 j759 rc://*/ta/man/translate/figs-gendernotations מְתִ֨ים 1 Here the masculine term **men** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “men and women” +24:12 j759 rc://*/ta/man/translate/figs-gendernotations מְתִ֨ים 1 Here the masculine term **men** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is explicitly inclusive of both men and women. Alternate translation: “men and women” 24:12 j760 rc://*/ta/man/translate/figs-nominaladj וְ⁠נֶֽפֶשׁ־חֲלָלִ֥ים תְּשַׁוֵּ֑עַ 1 Job is using the adjective **wounded** as a noun to mean a certain kind of person. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “and the souls of wounded people cry out” 24:12 j761 rc://*/ta/man/translate/figs-synecdoche וְ⁠נֶֽפֶשׁ־חֲלָלִ֥ים תְּשַׁוֵּ֑עַ 1 Job is using one part of a **wounded** person, his **soul**, to mean all of him in the act of crying out. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and wounded people cry out” 24:12 j762 rc://*/ta/man/translate/figs-explicit וְ⁠נֶֽפֶשׁ־חֲלָלִ֥ים תְּשַׁוֵּ֑עַ 1 Job implicitly means that these people are crying out to God for justice. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “and wounded people cry out to God for justice” @@ -1930,13 +1930,13 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 25:3 tb5c rc://*/ta/man/translate/figs-metaphor הֲ⁠יֵ֣שׁ מִ֭סְפָּר לִ⁠גְדוּדָ֑י⁠ו 1 In this verse, Bildad is describing God’s greatness by saying that at night, there are too many stars in the sky to count, and by day, the sun shines all over the world. So in this context, the word **troops** implicitly refers to the stars as if they were soldiers. Alternate translation: “Is there a number to the stars?” or “There are too many stars in the sky to count!” 25:3 j793 rc://*/ta/man/translate/figs-metonymy וְ⁠עַל־מִ֝֗י לֹא־יָק֥וּם אוֹרֵֽ⁠הוּ 1 Bildad is using the term **light** by association to mean the sun. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “And upon whom does the sun not rise?” or “And the sun shines on everyone!” 25:4 w2pf rc://*/ta/man/translate/figs-rquestion וּ⁠מַה־יִּצְדַּ֣ק אֱנ֣וֹשׁ עִם־אֵ֑ל וּ⁠מַה־יִּ֝זְכֶּ֗ה יְל֣וּד אִשָּֽׁה 1 Bildad is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “A man cannot be righteous with God! One born of a woman cannot be clean!” -25:4 v4y8 rc://*/ta/man/translate/figs-gendernotations אֱנ֣וֹשׁ 1 Here the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “a person” +25:4 v4y8 rc://*/ta/man/translate/figs-gendernotations אֱנ֣וֹשׁ 1 Here the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is explicitly inclusive of both men and women. Alternate translation: “a person” 25:4 kx6l rc://*/ta/man/translate/figs-activepassive יְל֣וּד אִשָּֽׁה 1 See how you translated this expression in [15:14](../15/14.md). Alternate translation: “a mortal” 25:5 un12 rc://*/ta/man/translate/figs-explicit יָ֭רֵחַ וְ⁠לֹ֣א יַאֲהִ֑יל 1 Bildad implicitly means that compared with God’s holiness, the **moon** does not **shine** with the brightness of a pure, holy thing. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “the moon has no holy brightness” 25:5 kt4v rc://*/ta/man/translate/figs-metonymy בְ⁠עֵינָֽי⁠ו 1 Bildad is using the term **eyes** by association to mean sight. Sight, in turn, represents attention, perspective, and judgment. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “in his perspective” 25:6 c7kh rc://*/ta/man/translate/figs-idiom אַ֭ף כִּֽי־אֱנ֣וֹשׁ רִמָּ֑ה 1 **Indeed that** is an expression that indicates that what follows is greater in degree than what a person has just said. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “How much less a man, a worm” 25:6 j794 rc://*/ta/man/translate/figs-ellipsis אַ֭ף כִּֽי־אֱנ֣וֹשׁ רִמָּ֑ה 1 Bildad is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “How much less could a man, a worm, be pure” -25:6 l7b7 rc://*/ta/man/translate/figs-gendernotations אֱנ֣וֹשׁ & וּ⁠בֶן־אָ֝דָ֗ם 1 Although the terms **man** and **son** are masculine, here both words have a generic sense that includes both men and women. If it would be helpful to your readers, you could use terms in your language that are clearly inclusive of both men and women. Alternate translation: “a human … or a human child” +25:6 l7b7 rc://*/ta/man/translate/figs-gendernotations אֱנ֣וֹשׁ & וּ⁠בֶן־אָ֝דָ֗ם 1 Although the terms **man** and **son** are masculine, here both words have a generic sense that includes both men and women. If it would be helpful to your readers, you could use terms in your language that are explicitly inclusive of both men and women. Alternate translation: “a human … or a human child” 25:6 h6x7 rc://*/ta/man/translate/figs-metaphor אֱנ֣וֹשׁ רִמָּ֑ה 1 Bildad is speaking as if a human were literally a **worm**. He probably means that humans are lowly, just as worms are lowly, living in the dirt. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “that lowly creature” 25:6 j795 rc://*/ta/man/translate/figs-metaphor וּ⁠בֶן־אָ֝דָ֗ם תּוֹלֵעָֽה 1 Bildad is similarly speaking as if a human were literally a **grub**. Once again the basis of the comparison seems to be that just as grubs live in the earth, God originally formed humans from the earth. So this is a parallel poetic reference to human mortality. Rather than repeat the image, it may be more natural in your language to translate this as an explanatory phrase. Alternate translation, not preceded by a comma: “whom God formed from the earth” 26:intro f665 0 # Job 26 General Notes\n\n## Structure and Formatting\n\nThis chapter begins a long response by Job first to Bildad’s last speech and then to the friends in general. Bildad had spoken briefly of the greatness of God. Job shows that he is a truly godly man who appreciates God’s greatness by describing it in this chapter at greater length and in more eloquent language. Job told the friends in 12:3 that he had just as much wisdom as they did, and he demonstrates that in this chapter.\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry.\n\n## Important Figures of Speech in This Chapter\n\n### Litany\n\nIn verses 7–9, Job makes a series of statements about God that have a similar form. A series of statements such as this is known as a litany. If your readers would recognize what Job is doing, you can translate and format this litany the way the ULT does. If the litany form would not be familiar to your readers, you could help them appreciate it by putting each sentence of the litany on a separate line. See what you did with the similar litany in chapter 12. If it would be helpful to your readers, you could make each verse in the litany a separate sentence. For example, you could begin verse 7, “God stretches out.” Notes to verses 7–9 offer further suggestions.\n\n## Translation Issues in This Chapter\n\n### Reference of “he,” “him,” and “his”\n\nThe pronouns “he,” “him,” and “his” all refer to God throughout this chapter. If it would be helpful to your readers, you could specify the referent and say “God” or “God’s” at regular intervals for clarity. @@ -1962,7 +1962,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 26:7 j809 rc://*/ta/man/translate/figs-litany נֹטֶ֣ה 1 As the General Notes to this chapter discuss, this is the beginning of a litany that extends through verse 9. See that discussion and the notes to verses 7–9 for suggestions of how to present this material in a way that may be helpful to your readers. 26:7 j810 rc://*/ta/man/translate/writing-pronouns נֹטֶ֣ה 1 The pronoun **one** refers to God, not to Abaddon. It may be helpful to clarify this for your readers, and it may be helpful to begin a new sentence here. Alternate translation: “God is the one stretching out” 26:7 ts32 rc://*/ta/man/translate/figs-metonymy צָפ֣וֹן 1 Job is using the term **north** by association to mean the bright constellations in the northern sky, and so by further association the stars, and by even further association the sky itself, where the stars appear. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the sky” -26:8 q4f6 rc://*/ta/man/translate/figs-metaphor צֹרֵֽר־מַ֥יִם בְּ⁠עָבָ֑י⁠ו וְ⁠לֹא־נִבְקַ֖ע עָנָ֣ן תַּחְתָּֽ⁠ם 1 Job is speaking as if God literally uses **rainclouds** to bind or tie up the waters that eventually fall from those clouds to earth as rain. If it would be clearer in your language, you could state the meaning plainly. Alternate translation, as a new sentence: “God makes rainclouds that contain much water” +26:8 q4f6 rc://*/ta/man/translate/figs-metaphor צֹרֵֽר־מַ֥יִם בְּ⁠עָבָ֑י⁠ו וְ⁠לֹא־נִבְקַ֖ע עָנָ֣ן תַּחְתָּֽ⁠ם 1 Job is speaking as if God literally uses **clouds** to bind or tie up the waters that eventually fall from those clouds to earth as rain. If it would be clearer in your language, you could state the meaning plainly. Alternate translation, as a new sentence: “God makes rainclouds that contain much water” 26:8 j811 rc://*/ta/man/translate/figs-genericnoun וְ⁠לֹא־נִבְקַ֖ע עָנָ֣ן תַּחְתָּֽ⁠ם 1 Job is not referring to a specific **cloud**. He means clouds, specifically rainclouds, in general. It may be more natural in your language to express this meaning by using a plural form. Alternate translation: “but those rainclouds are not torn under those waters” 26:8 sxg4 rc://*/ta/man/translate/figs-activepassive וְ⁠לֹא־נִבְקַ֖ע עָנָ֣ן תַּחְתָּֽ⁠ם 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “but those waters do not tear the clouds under them” or “but the weight of those waters does not tear the clouds apart” 26:9 r35v rc://*/ta/man/translate/figs-metaphor פְּנֵי 1 Job is speaking as if the surface of the **moon** were literally its **face**. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “the surface of” @@ -1973,7 +1973,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 26:11 f7hn rc://*/ta/man/translate/figs-hendiadys יְרוֹפָ֑פוּ וְ֝⁠יִתְמְה֗וּ 1 This phrase expresses a single idea by using two words connected with **and**. The word **marvel**, a reference to being astonished by the power of God, tells why the pillars of the heavens **tremble**. If it would be more natural in your language, you could express this meaning with an equivalent phrase that does not use “and.” Alternate translation: “shake with fear” 26:12 x7ti rc://*/ta/man/translate/translate-names מָ֣חַץ רָֽהַב 1 See how you translated the name Leviathan in [3:8](../03/08.md) and the previous occurrence of the name Rahab in [9:13](../09/13.md). Here as well, you could either retain the name in your translation or you could use a general expression in order to give your readers some idea of the beliefs of this culture. Job is depicting God’s work in making an orderly creation as defeating the forces of watery chaos. Alternate translation: “he defeated the chaos monster” 26:13 c72v rc://*/ta/man/translate/figs-metaphor בְּ֭⁠רוּח⁠וֹ שָׁמַ֣יִם שִׁפְרָ֑ה 1 Job is probably speaking as if strong winds, which clear the clouds from the sky after a storm, are the **breath** of God. Even though word translated **breath** can also mean “wind” or “Spirit,” Job is probably using a poetic image rather than a literal statement to describe the power of God. If it would be more natural in your language, you could state the meaning plainly. Alternate translation: “God sends strong winds to clear the sky of clouds after a storm” -26:13 c2jc rc://*/ta/man/translate/figs-explicit חֹֽלֲלָ֥ה יָ֝ד֗⁠וֹ נָחָ֥שׁ בָּרִֽיחַ 1 By **the fleeing serpent**, Job implicitly means the chaos monster. In [Isaiah 27:1](../27/01.md), that monster, under the name Leviathan, is identified by that phrase. You could indicate this in your translation if it would be helpful to your readers. Alternate translation: “his hand pierced the chaos monster” +26:13 c2jc rc://*/ta/man/translate/figs-explicit חֹֽלֲלָ֥ה יָ֝ד֗⁠וֹ נָחָ֥שׁ בָּרִֽיחַ 1 By **the fleeing serpent**, Job implicitly means the chaos monster. In [Isaiah 27:1](../27/01.md), that monster is identified by that phrase. You could indicate this in your translation if it would be helpful to your readers. Alternate translation: “his hand pierced the chaos monster” 26:13 r5le rc://*/ta/man/translate/figs-synecdoche חֹֽלֲלָ֥ה יָ֝ד֗⁠וֹ נָחָ֥שׁ בָּרִֽיחַ 1 Job is using one part of God, his **hand**, to mean all of him in the act of doing combat with the chaos monster. He means that with a weapon such as a sword, God **pierced** the monster, that is, stabbed it to death. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “in combat, he killed the chaos monster” 26:14 j814 rc://*/ta/man/translate/figs-metaphor קְצ֬וֹת דְּרָכָ֗יו 1 Job is speaking of the things that God does as if they were **ways** or paths that God was walking along. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “are a small part of his actions” 26:14 k819 rc://*/ta/man/translate/figs-explicit וּ⁠מַה־שֵּׁ֣מֶץ דָּ֭בָר נִשְׁמַע־בּ֑⁠וֹ 1 Job may be using the term **word** in the sense of the sound of a word, in which case the term **small** would indicate a faint sound or whisper. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “and how faint a whisper we hear of him” @@ -2019,7 +2019,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 27:12 pnx9 rc://*/ta/man/translate/figs-rquestion וְ⁠לָ⁠מָּה־זֶּ֝֗ה הֶ֣בֶל תֶּהְבָּֽלוּ 1 Job is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “you should therefore not vainly speak this vanity” 27:12 j831 rc://*/ta/man/translate/writing-poetry וְ⁠לָ⁠מָּה־זֶּ֝֗ה הֶ֣בֶל תֶּהְבָּֽלוּ 1 For emphasis, Job is using a construction in which a subject and its verb come from the same root. You may be able to use the same construction in your language to express the meaning here. Alternatively, your language may have another way of showing the emphasis. Alternate translation: “why then do you speak this utter vanity” or, as a statement, “you should therefore not speak this utter vanity” 27:13 g6qh rc://*/ta/man/translate/figs-metaphor זֶ֤ה ׀ חֵֽלֶק־אָדָ֖ם רָשָׁ֥ע ׀ עִם־אֵ֑ל 1 Job is speaking as if the punishment that God assigns to a **wicked man** were literally a **portion** or share of goods that God allotted to that person. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “This is the punishment that God assigns to a wicked man” -27:13 j832 rc://*/ta/man/translate/figs-gendernotations אָדָ֖ם רָשָׁ֥ע 1 Here the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “a wicked person” +27:13 j832 rc://*/ta/man/translate/figs-gendernotations אָדָ֖ם רָשָׁ֥ע 1 Here the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is explicitly inclusive of both men and women. Alternate translation: “a wicked person” 27:13 djh6 rc://*/ta/man/translate/figs-metaphor וְֽ⁠נַחֲלַ֥ת עָ֝רִיצִ֗ים מִ⁠שַּׁדַּ֥י יִקָּֽחוּ 1 Job is speaking as if the punishment that Shaddai assigns to a **oppressors** were literally a **heritage** or inheritance that he leaves to them. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “and this is the punishment that oppressors receive from Shaddai” 27:14 f7mj rc://*/ta/man/translate/figs-metonymy אִם־יִרְבּ֣וּ בָנָ֣י⁠ו לְמוֹ־חָ֑רֶב 1 Job is using the term **sword** by association to mean death, since in this culture people killed others with swords. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Even if a wicked person has many children, they will all die” 27:14 j833 rc://*/ta/man/translate/figs-synecdoche לָֽחֶם 1 Job is using one kind of food, **bread**, to mean food in general. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “food” @@ -2033,7 +2033,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 27:18 inb4 rc://*/ta/man/translate/figs-metaphor בָּנָ֣ה כָ⁠עָ֣שׁ בֵּית֑⁠וֹ וּ֝⁠כְ⁠סֻכָּ֗ה עָשָׂ֥ה נֹצֵֽר 1 While the actual house of a wicked person might become abandoned and collapse from neglect, Job could be using the term **house** to represent the life of that person. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “The life that he creates for himself is as fragile as a moth’s cocoon, as rickety as a hut that a harvest guard would build from branches” 27:18 j835 rc://*/ta/man/translate/translate-unknown בָּנָ֣ה כָ⁠עָ֣שׁ בֵּית֑⁠וֹ 1 A **moth** is a flying insect that typically goes out at night. It begins life as a wingless larva. The larva eventually spins a silk cocoon around itself, and inside that cocoon it changes into a flying moth. If your readers would not be familiar with what a moth is, in your translation you could use the name of a comparable creature that your readers would recognize that similarly builds a fragile structure. The UST models one way to do this. 27:19 la2p rc://*/ta/man/translate/figs-metonymy עָשִׁ֣יר יִ֭שְׁכַּב & עֵינָ֖י⁠ו פָּקַ֣ח 1 Job is speaking of going to sleep and waking up by association with things that people do when they go to sleep (lie down in bed) and wake up (open their eyes). If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “He goes to sleep rich … he wakes up” -27:19 b9sa rc://*/ta/man/translate/figs-hyperbole עָשִׁ֣יר יִ֭שְׁכַּב & עֵינָ֖י⁠ו פָּקַ֣ח 1 Job is making an overstatement to emphasize how quickly a wicked person loses his wealth. He is speaking as if that person would go to sleep rich and wake up with nothing, that is, as if he would lose all of his riches in a single night. If it would be clearer in your language, you could use a different way to express the emphasis. Alternate translation: “He may be rich … only a short time passes” +27:19 b9sa rc://*/ta/man/translate/figs-hyperbole עָשִׁ֣יר יִ֭שְׁכַּב & עֵינָ֖י⁠ו פָּקַ֣ח 1 Job is making an overstatement to emphasize how quickly a wicked person loses his wealth. He is speaking as if that person would go to sleep rich and wake up with nothing, that is, as if he would lose all of his riches in a single night. If it would be clearer in your language, you could express the emphasis in a different way. Alternate translation: “He may be rich … only a short time passes” 27:19 i6ex rc://*/ta/man/translate/figs-ellipsis וְ⁠לֹ֣א יֵאָסֵ֑ף 1 Job is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “but he does not continue to be rich” 27:19 x5lq rc://*/ta/man/translate/figs-idiom וְ⁠אֵינֶֽ⁠נּוּ 1 This expression means that the wicked person no longer has any possessions. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and he discovers that he no longer has any possessions” 27:20 zw56 rc://*/ta/man/translate/figs-metaphor לַ֝֗יְלָה גְּנָבַ֥תּ⁠וּ סוּפָֽה 1 Job is speaking as if a **storm** would literally carry a wicked person away. He means that that person perishes as quickly and unexpectedly as he would if a storm carried him away. It may be more natural in your language to represent this image as a comparison. Alternate translation: “he perishes quickly and unexpectedly, as if a storm had carried him away in the night” @@ -2045,7 +2045,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 27:23 kvs2 rc://*/ta/man/translate/translate-symaction יִשְׂפֹּ֣ק עָלֵ֣י⁠מוֹ כַפֵּ֑י⁠מוֹ 1 In this culture, people would clap their hands together as a symbolic action to express negative emotions such as grief, indignation, or derision. In this context, Job is speaking as if the wind were expressing derision at the wicked person. If it would be helpful to your readers, particularly if people in your culture clap their hands together to express positive emotions such as approval and admiration, you could explain the significance of this action in your translation. You could also name a gesture that people in your culture use to express derision. Alternate translation: “It is as if such a wind claps its hands at him in derision” or “It is as if such a wind points its finger derisively at him” 27:23 r28v rc://*/ta/man/translate/translate-symaction וְ⁠יִשְׁרֹ֥ק עָ֝לָ֗י⁠ו 1 In this culture, people would make a hissing sound in order to express derision. Job is speaking as if the wind were also expressing derision at the wicked person by making such a sound. If it would be helpful to your readers, you could explain the significance of this action in your translation. You could also name a sound that people in your culture make in order to express derision. Alternate translation: “and makes a derisive hissing sound” or “and laughs derisively at him” 27:23 j837 rc://*/ta/man/translate/figs-explicit מִ⁠מְּקֹמֽ⁠וֹ 1 This could mean: (1) that the wind Job is describing **hisses** at the wicked person from within the home that it has forced him to abandon. (Job says of the wind in verse 21, “it blasts him from his place.”) Alternate translation: “from within his former home, which this wind now occupies” (2) that the wind **hisses** at the wicked person now that he is out of **his place**. Alternate translation: “because he has had to abandon his home” -28:intro i55c 0 # Job 28 General Notes\n\n## Structure and formatting\n\nThis chapter is a continuation of Job’s response to Bildad and the other two friends. In this part of his speech, Job discusses how people can obtain wisdom. Both he and his friends have stressed the importance of wisdom (for example, in 12:2, 15:8, and 26:3). Job says at the end of this eloquent discussion that “the fear of the Lord—that is wisdom, and to turn from evil is understanding.” The implication is that Job, who prizes wisdom so much, would not have disrespected God, committed evil, and thus missed out on having wisdom. So in this chapter, Job gives another important defense of his innocence.\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry.## Translation Issues in This Chapter\n\n### Reference of “it” in verses 13–18\n\nJob introduces the subject of “wisdom” in verse 12. Then, from verse 14 through to the end of the chapter, he refers to wisdom most of the time with the pronouns “it” and “its.” If it would be helpful to your readers, you could specify the referent and say “wisdom” at regular intervals for clarity. Notes suggest how you might do this at various places. +28:intro i55c 0 # Job 28 General Notes\n\n## Structure and Formatting\n\nThis chapter is a continuation of Job’s response to Bildad and the other two friends. In this part of his speech, Job discusses how people can obtain wisdom. Both he and his friends have stressed the importance of wisdom (for example, in 12:2, 15:8, and 26:3). Job says at the end of this eloquent discussion that “the fear of the Lord—that is wisdom, and to turn from evil is understanding.” The implication is that Job, who prizes wisdom so much, would not have disrespected God, committed evil, and thus missed out on having wisdom. So in this chapter, Job gives another important defense of his innocence.\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry.## Translation Issues in This Chapter\n\n### Reference of “it” in verses 13–18\n\nJob introduces the subject of “wisdom” in verse 12. Then, from verse 14 through to the end of the chapter, he refers to wisdom most of the time with the pronouns “it” and “its.” If it would be helpful to your readers, you could specify the referent and say “wisdom” at regular intervals for clarity. Notes suggest how you might do this at various places. 28:1 fb4g rc://*/ta/man/translate/figs-ellipsis וּ֝⁠מָק֗וֹם 1 Job is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “and surely there is a place” 28:1 zr9q rc://*/ta/man/translate/writing-pronouns לַ⁠זָּהָ֥ב יָזֹֽקּוּ 1 Here, **they** is an indefinite pronoun that does not have a specific referent in the immediate context. If it would be helpful in your language, you could translate this with an equivalent expression that does not use an indefinite pronoun. Alternate translation: “where gold is refined” or “where people refine gold” 28:2 j838 rc://*/ta/man/translate/figs-activepassive בַּ֭רְזֶל מֵ⁠עָפָ֣ר יֻקָּ֑ח 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “People take iron from the dust” @@ -2054,7 +2054,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 28:2 uui9 rc://*/ta/man/translate/translate-unknown וְ֝⁠אֶ֗בֶן יָצ֥וּק נְחוּשָֽׁה 1 The term “smelt” means to break ore into pieces and to use great heat to melt it so that a metal such as **copper** will separate from it. If your readers would not be familiar with the process of smelting, you could describe it with a general expression in your translation. Alternate translation: “and people break up ore and melt it in order to extract copper from it” 28:3 fm47 rc://*/ta/man/translate/figs-explicit קֵ֤ץ ׀ שָׂ֤ם לַ⁠חֹ֗שֶׁךְ 1 Job means implicitly that the person he is describing either brings lights underground, where there is otherwise **darkness**, or opens a mineshaft that lets light in. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “Bringing torches underground” or Opening a mine shaft” 28:3 j839 rc://*/ta/man/translate/writing-pronouns וּֽ⁠לְ⁠כָל־תַּ֭כְלִית ה֣וּא חוֹקֵ֑ר אֶ֖בֶן 1 The pronoun **he** refers to a person who is mining for precious metals. It does not refer back to anyone whom Job has mentioned previously. It may be helpful to clarify this for your readers. Alternate translation: “a miner searches, to every extremity, for a stone of” -28:3 l74r rc://*/ta/man/translate/figs-hyperbole וּֽ⁠לְ⁠כָל־תַּ֭כְלִית ה֣וּא חוֹקֵ֑ר אֶ֖בֶן 1 Job says **every** here as a generalization for emphasis. If it would be clearer in your language, you could use a different way to express the emphasis. Alternate translation: “a miner searches everywhere he can to try to find a stone of” +28:3 l74r rc://*/ta/man/translate/figs-hyperbole וּֽ⁠לְ⁠כָל־תַּ֭כְלִית ה֣וּא חוֹקֵ֑ר אֶ֖בֶן 1 Job says **every** here as a generalization for emphasis. If it would be clearer in your language, you could express the emphasis in a different way. Alternate translation: “a miner searches everywhere he can to try to find a stone of” 28:3 j840 rc://*/ta/man/translate/figs-possession אֶ֖בֶן אֹ֣פֶל וְ⁠צַלְמָֽוֶת 1 Job is using this possessive form to describe a **stone** that can only be found in **gloom and deep darkness**. It may be helpful clarify this for your readers. Alternate translation: “a stone that can only be found in gloom and deep darkness” 28:3 j841 rc://*/ta/man/translate/figs-genericnoun אֶ֖בֶן אֹ֣פֶל וְ⁠צַלְמָֽוֶת 1 Job is not referring to a specific **stone**. He means stone that contains precious metal, that is, ore, in general. It may be more natural in your language to express this meaning by using a plural form. Alternate translation: “ore that can only be found in gloom and deep darkness” 28:3 sce6 rc://*/ta/man/translate/figs-doublet אֶ֖בֶן אֹ֣פֶל וְ⁠צַלְמָֽוֶת 1 The terms **gloom** and **deep darkness** mean similar things. Job is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “ore that can only be found where it is very dark” @@ -2063,7 +2063,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 28:4 j843 rc://*/ta/man/translate/figs-abstractnouns מֵֽ⁠עִם־גָּ֗ר 1 If your language does not use an abstract noun for the idea of **habitation**, you could express the same idea in another way. Alternate translation: “far from where people live” 28:4 j844 rc://*/ta/man/translate/figs-genericnoun הַֽ⁠נִּשְׁכָּחִ֥ים מִנִּי־רָ֑גֶל 1 Job is not referring to a specific **foot**. He means feet in general. It may be more natural in your language to express this meaning by using a plural form. Alternate translation: “the ones forgotten by feet” 28:4 hz3j rc://*/ta/man/translate/figs-personification הַֽ⁠נִּשְׁכָּחִ֥ים מִנִּי־רָ֑גֶל 1 Job is speaking of a **foot** as if it were a living thing that could forget something. Here the term **forgotten** has the sense of being oblivious to something, not the sense of once having known something but no longer remembering it. This could be describing: (1) the way that people walk on the ground above mines without realizing that miners are at work deep below them. In that case the word **foot**, meaning the feet of these people, would represent them walking. It may be helpful to begin a new sentence here. Alternate translation: “The people walking on the ground high above miners do not realize that they are there” (2) the location of the mines that Job is describing. He would be saying that they are in remote places where people do not go. In that case the word **foot**, meaning the feet of these people, would represent them traveling. Alternate translation: “in places where people do not go” -28:4 j845 rc://*/ta/man/translate/figs-gendernotations מֵ⁠אֱנ֣וֹשׁ 1 Here the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “Away from other people” +28:4 j845 rc://*/ta/man/translate/figs-gendernotations מֵ⁠אֱנ֣וֹשׁ 1 Here the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is explicitly inclusive of both men and women. Alternate translation: “Away from other people” 28:4 yed2 rc://*/ta/man/translate/figs-explicit דַּ֖לּוּ & נָֽעוּ 1 Job means implicitly that these miners **dangle and swing** from ropes in order to get down into the mines. He is emphasizing the risks that people will take in order to find precious metals. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “they dangle and swing dangerously from ropes in order to get down into their mines” 28:5 j846 rc://*/ta/man/translate/figs-activepassive אֶ֗רֶץ מִמֶּ֥⁠נָּה יֵֽצֵא־לָ֑חֶם וְ֝⁠תַחְתֶּ֗י⁠הָ נֶהְפַּ֥ךְ כְּמוֹ־אֵֽשׁ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. In this verse, Job is drawing a contrast between the ordinary activities that take place on the surface of the earth and the extraordinary, dangerous activities that take place in mines below the earth. Alternate translation: “People grow food on the surface of the earth, but below the surface, they transform the earth by means such as fire” 28:5 r3d3 rc://*/ta/man/translate/figs-synecdoche לָ֑חֶם 1 Job is using one kind of food, **bread**, to mean food in general. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “food” @@ -2084,7 +2084,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 28:9 ng34 rc://*/ta/man/translate/figs-hyperbole הָפַ֖ךְ מִ⁠שֹּׁ֣רֶשׁ הָרִֽים 1 Job is speaking as if miners literally turn entire **mountains** upside down. He may be using the term **mountains** to represent great quantities of material. If it would be clearer in your language, you could state the meaning plainly, and once again it may be more natural in your language to use a plural form. Alternate translation: “miners dislodge great quantities of material from the depths of the earth” 28:10 j850 rc://*/ta/man/translate/writing-pronouns בַּ֭⁠צּוּרוֹת יְאֹרִ֣ים בִּקֵּ֑עַ וְ⁠כָל־יְ֝קָ֗ר רָאֲתָ֥ה עֵינֽ⁠וֹ 1 The pronouns **He** and **his** refer to a miner. It may be helpful to clarify this for your readers, and it may be more natural in your language to use plural forms. Alternate translation: “Miners cut out channels among the rocks, and their eyes see every valuable thing” 28:10 h31b rc://*/ta/man/translate/figs-synecdoche רָאֲתָ֥ה עֵינֽ⁠וֹ 1 Job is using one part of a miner, his **eye**, to mean all of him in the act of seeing. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “he sees” or “they see” -28:10 j851 rc://*/ta/man/translate/figs-hyperbole וְ⁠כָל־יְ֝קָ֗ר 1 Job says **every** here as a generalization for emphasis. If it would be clearer in your language, you could use a different way to express the emphasis. Alternate translation: “and … the many valuable things that the rocks contain” +28:10 j851 rc://*/ta/man/translate/figs-hyperbole וְ⁠כָל־יְ֝קָ֗ר 1 Job says **every** here as a generalization for emphasis. If it would be clearer in your language, you could express the emphasis in a different way. Alternate translation: “and … the many valuable things that the rocks contain” 28:11 j852 rc://*/ta/man/translate/writing-pronouns מִ֭⁠בְּכִי נְהָר֣וֹת חִבֵּ֑שׁ וְ֝⁠תַעֲלֻמָ֗הּ יֹ֣צִא אֽוֹר 1 The pronouns **He** and **he** refer to a miner. It may be helpful to clarify this for your readers, and it may be more natural in your language to use plural forms. Alternate translation: “Miners bind the torrents from flowing, and they bring hidden things to light” 28:11 ar22 rc://*/ta/man/translate/figs-metaphor מִ֭⁠בְּכִי נְהָר֣וֹת חִבֵּ֑שׁ וְ֝⁠תַעֲלֻמָ֗הּ יֹ֣צִא אֽוֹר 1 Job is speaking as if a miner literally **binds** streams of water to keep them from **flowing**. He means that miners temporarily dam up streams or divert their flow to expose the materials that their waters usually hide. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “Miners dam up or divert streams in order to expose what their waters usually hide” 28:11 c3wt rc://*/ta/man/translate/figs-metonymy אֽוֹר 1 Job is using the term **light** by association to describe something that is in view, since people need light in order to see things. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “into view” @@ -2093,7 +2093,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 28:12 k2hz rc://*/ta/man/translate/figs-explicit וְֽ֭⁠הַ⁠חָכְמָה מֵ⁠אַ֣יִן תִּמָּצֵ֑א וְ⁠אֵ֥י זֶ֝ה מְק֣וֹם בִּינָֽה 1 Job is drawing an implicit comparison between the difficulty of finding gemstones and precious metals and the even greater difficulty of finding **wisdom** and **understanding**. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “But wisdom is even harder to find than gemstones and precious metals. It is harder to know where the place of understanding is than it is to find those things. So I want you to consider how one can obtain wisdom.” 28:12 j853 rc://*/ta/man/translate/figs-parallelism וְֽ֭⁠הַ⁠חָכְמָה מֵ⁠אַ֣יִן תִּמָּצֵ֑א וְ⁠אֵ֥י זֶ֝ה מְק֣וֹם בִּינָֽה 1 These two phrases mean similar things. Job is using repetition to emphasize the idea that the phrases express. If it would be helpful to your readers, you could combine them. Alternate translation: “But wisdom is even harder to find than gemstones and precious metals. So I want you to consider how one can obtain wisdom.” 28:12 bcr2 rc://*/ta/man/translate/figs-activepassive וְֽ֭⁠הַ⁠חָכְמָה מֵ⁠אַ֣יִן תִּמָּצֵ֑א 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “But where does one find wisdom” -28:13 j854 rc://*/ta/man/translate/figs-gendernotations לֹא־יָדַ֣ע אֱנ֣וֹשׁ 1 Here the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “People do not know” +28:13 j854 rc://*/ta/man/translate/figs-gendernotations לֹא־יָדַ֣ע אֱנ֣וֹשׁ 1 Here the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is explicitly inclusive of both men and women. Alternate translation: “People do not know” 28:13 drv1 rc://*/ta/man/translate/figs-explicit עֶרְכָּ֑⁠הּ 1 The word translated **disposition** could mean implicitly: (1) where God has put wisdom. Alternate translation: “its location” (2) the value of wisdom. Alternate translation: “its price” 28:13 j855 rc://*/ta/man/translate/writing-pronouns עֶרְכָּ֑⁠הּ 1 As the General Notes to this chapter discuss, the pronoun **it** refers to wisdom here and through the rest of the chapter. It may be helpful to clarify this for your readers at various points in your translation. Alternate translation: “the disposition of wisdom” 28:13 z9ip rc://*/ta/man/translate/figs-activepassive וְ⁠לֹ֥א תִ֝מָּצֵ֗א 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “nor can anyone find it” @@ -2132,10 +2132,10 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 28:26 qy1s rc://*/ta/man/translate/figs-metonymy לַ⁠חֲזִ֥יז קֹלֽוֹת 1 Job is using the expression **the flash of the thunders** by association to mean the bolts of lightning that accompany thunder. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “for the lightning bolts” 28:27 j870 rc://*/ta/man/translate/writing-pronouns אָ֣ז רָ֭אָ⁠הּ וַֽ⁠יְסַפְּרָ֑⁠הּ 1 The pronoun **he** refers to God, and the pronoun **it** refers to wisdom. It may be helpful to clarify this for your readers. Alternate translation: “then God recognized what wisdom would be, and he described it” 28:28 j871 rc://*/ta/man/translate/figs-quotesinquotes וַ⁠יֹּ֤אמֶר ׀ לָֽ⁠אָדָ֗ם הֵ֤ן יִרְאַ֣ת אֲ֭דֹנָ⁠י הִ֣יא חָכְמָ֑ה וְ⁠ס֖וּר מֵ⁠רָ֣ע בִּינָֽה 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “And he told man that the fear of the Lord was indeed wisdom and that to turn from evil was understanding” -28:28 j872 rc://*/ta/man/translate/figs-gendernotations לָֽ⁠אָדָ֗ם 1 Here the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “to humankind” +28:28 j872 rc://*/ta/man/translate/figs-gendernotations לָֽ⁠אָדָ֗ם 1 Here the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is explicitly inclusive of both men and women. Alternate translation: “to humankind” 28:28 l4bu rc://*/ta/man/translate/figs-123person יִרְאַ֣ת אֲ֭דֹנָ⁠י 1 The Lord is speaking about himself in the third person. If it would be helpful in your language, you could translate this in the first person. Alternate translation: “to fear me” or “to reverence me” 28:28 m7dq rc://*/ta/man/translate/figs-metaphor וְ⁠ס֖וּר מֵ⁠רָ֣ע בִּינָֽה 1 The Lord is speaking as if people should physically **turn** away from evil. He means that if people want to have **understanding**, they should not live in an evil way but instead live in a good way. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “and people will obtain understanding if they reject what is evil” -29:intro eli2 0 # Job 29 General Notes\n\n## Structure and formatting\n\nThis chapter is a continuation of Job’s final response to his three friends. In this chapter, Job recalls the honor he enjoyed and the influence he exercised within his community before he suffered so many misfortunes.\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry.\n\n## Important Figures of Speech in This Chapter\n\n### Litany\n\nIn verses 2–6, Job makes a series of statements about what his life was like before his present troubles. He expresses a wish in verse 2 that his life could be like this again, and in verses 3–6 he offers a series of descriptions that each begin with “when” or “as that.” A series of statements such as this is known as a litany. If your readers would recognize what Job is doing, you can translate and format this litany the way the ULT does. If the litany form would not be familiar to your readers, you could help them appreciate it by putting each sentence of the litany on a separate line. See what you did with the similar litany in chapter 12. If it would be helpful to your readers, you could make each verse in the litany a separate sentence. For example, you could begin verse 3, “At that time.”\n\n## Translation Issues in This Chapter\n\n### Reference of “they” in verses 21–25\n\nJob uses “they” in verses 21–25 as an indefinite pronoun that does not have a specific referent in the immediate context. If it would be helpful to your readers, you could specify a general referent such as “people” at regular intervals for clarity. Notes suggest how you might do that at various places. +29:intro eli2 0 # Job 29 General Notes\n\n## Structure and Formatting\n\nThis chapter is a continuation of Job’s final response to his three friends. In this chapter, Job recalls the honor he enjoyed and the influence he exercised within his community before he suffered so many misfortunes.\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry.\n\n## Important Figures of Speech in This Chapter\n\n### Litany\n\nIn verses 2–6, Job makes a series of statements about what his life was like before his present troubles. He expresses a wish in verse 2 that his life could be like this again, and in verses 3–6 he offers a series of descriptions that each begin with “when” or “as that.” A series of statements such as this is known as a litany. If your readers would recognize what Job is doing, you can translate and format this litany the way the ULT does. If the litany form would not be familiar to your readers, you could help them appreciate it by putting each sentence of the litany on a separate line. See what you did with the similar litany in chapter 12. If it would be helpful to your readers, you could make each verse in the litany a separate sentence. For example, you could begin verse 3, “At that time.”\n\n## Translation Issues in This Chapter\n\n### Reference of “they” in verses 21–25\n\nJob uses “they” in verses 21–25 as an indefinite pronoun that does not have a specific referent in the immediate context. If it would be helpful to your readers, you could specify a general referent such as “people” at regular intervals for clarity. Notes suggest how you might do that at various places. 29:1 j873 rc://*/ta/man/translate/figs-metaphor וַ⁠יֹּ֣סֶף אִ֭יּוֹב שְׂאֵ֥ת מְשָׁל֗⁠וֹ וַ⁠יֹּאמַֽר 1 See how you translated the same expression in [27:1](../27/01.md). Alternate translation: “As Job continued his speech, he said” or “Job continued speaking and he said” 29:2 h8k3 rc://*/ta/man/translate/figs-idiom מִֽי־יִתְּנֵ֥⁠נִי כְ⁠יַרְחֵי 1 See how you translated the expression **Who will give** in [11:5–6](../11/05.md). Alternate translation: “Oh that I were as I was in the months of” 29:2 j875 rc://*/ta/man/translate/figs-idiom כְ⁠יַרְחֵי־קֶ֑דֶם כִּ֝⁠ימֵ֗י אֱל֣וֹהַּ יִשְׁמְרֵֽ⁠נִי 1 Job is using the terms **months** and **days** to refer to a specific time. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to be as I was in time past, as in the time when God kept me” @@ -2164,7 +2164,8 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 29:11 j885 rc://*/ta/man/translate/figs-explicit וַֽ⁠תְּאַשְּׁרֵ֑⁠נִי 1 Job means implicitly that the people **blessed** him for giving such wise, godly counsel. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “and they blessed me for giving such wise, godly counsel” 29:11 t3tu rc://*/ta/man/translate/figs-metonymy וְ⁠עַ֥יִן רָ֝אֲתָ֗ה וַ⁠תְּעִידֵֽ⁠נִי 1 Job is using the term **eye** by association to mean sight. Sight, in turn, represents attention, perspective, and judgment. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and when they perceived that the advice I had given was wise, they attested that I had said the right thing” 29:11 j886 rc://*/ta/man/translate/grammar-collectivenouns וְ⁠עַ֥יִן רָ֝אֲתָ֗ה 1 If you decide to retain the term **ear** in your translation to mean hearing, it may be more natural in your language to use the plural form of that word, since Job is speaking about many people. Alternate translation: “and their eyes saw” -29:12 j887 rc://*/ta/man/translate/figs-nominaladj עָנִ֣י & וְ֝⁠יָת֗וֹם & לֽ⁠וֹ 1 Job is using the adjectives **poor** and **fatherless** as nouns to mean certain kinds of people. Your language may use adjectives in the same way. If not, you can translate these words with equivalent phrases. Alternate translation: “poor people who were … and fatherless people … to them” +29:12 j887 rc://*/ta/man/translate/figs-nominaladj עָנִ֣י & וְ֝⁠יָת֗וֹם & לֽ⁠וֹ 1 Job is using the adjectives **afflicted** and **fatherless** as nouns to mean certain kinds of people. Your language may use adjectives in the same way. If not, you can translate these words with equivalent phrases. Alternate translation: “poor people who were … and fatherless people … to them” +29:12 amrf rc://*/ta/man/translate/figs-activepassive עָנִ֣י 1 The term **afflicted** may seem like a passive verbal form, but it is actually an adjective. It indicates people who are suffering from affliction, not people whom others have afflicted. However, if your language does not use passive verbal forms, it may be more natural to express this idea with a term other than “afflicted.” Alternate translation: “people who were suffering from affliction” 29:13 ui1t rc://*/ta/man/translate/figs-genericnoun בִּרְכַּ֣ת אֹ֭בֵד עָלַ֣⁠י תָּבֹ֑א וְ⁠לֵ֖ב אַלְמָנָ֣ה אַרְנִֽן 1 Job is not referring to a specific person who was **perishing** or to a specific **widow**. He means those types of people in general. It may be more natural in your language to express this meaning by using plural forms. Alternate translation: “The blessing of people who were perishing came upon me, and I gladdened the hearts of widows” 29:13 qs27 rc://*/ta/man/translate/figs-personification בִּרְכַּ֣ת אֹ֭בֵד עָלַ֣⁠י תָּבֹ֑א 1 Job is speaking of the **blessing** that he received from someone who was **perishing** as if it were a living thing that could come **upon** him. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “People who were perishing blessed me” 29:13 v84a rc://*/ta/man/translate/figs-synecdoche וְ⁠לֵ֖ב אַלְמָנָ֣ה אַרְנִֽן 1 Job is using one part of a **widow**, her **heart**, to mean all of her in the act of feeling joy. Here the **heart** represents the feelings. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and I made widows rejoice” or “and I gave widows reason to rejoice” @@ -2207,7 +2208,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 29:25 gh9m rc://*/ta/man/translate/figs-metonymy וְ⁠אֵשֵׁ֪ב רֹ֥אשׁ 1 Job is describing how he held the position of a **chief** by association with the way he **sat** in a place reserved for such a leader. (He refers similarly to “my seat” in verse 7.) If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and I was their chief” 29:25 dv86 rc://*/ta/man/translate/figs-simile וְ֭⁠אֶשְׁכּוֹן כְּ⁠מֶ֣לֶךְ בַּ⁠גְּד֑וּד 1 In this culture, kings would accompany their armies into the field as their commanders. The point of this comparison is probably that just as the authority of a **king** would be unquestioned within his **army**, so people did not question Job’s directions as their leader. If it would be helpful in your language, you could make this point explicitly. Alternate translation: “and everyone respected my authority” 29:25 nmq6 rc://*/ta/man/translate/figs-simile כַּ⁠אֲשֶׁ֖ר אֲבֵלִ֣ים יְנַחֵֽם 1 Job makes this further comparison to specify that he led the community gently and in its own best interests. He did not exercise his authority in an arbitrary, despotic way. If it would be helpful in your language, you could make this point explicitly. Alternate translation: “but I was gentle and encouraging as a leader” -30:intro u96h 0 # Job 30 General Notes\n\n## Structure and formatting\n\nThis chapter is a continuation of Job’s final response to his three friends.\n- Verses 1–14: Job describes the disrespect he now experiences because he has suffered so many misfortunes\n- Verses 15–19: Job describes his sufferings\n- Verses 20–23: Job addresses God directly to complain that God has not helped him\n- Verses 34–31: Job describes how he is suffering even though he helped others when they suffered\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry.\n\n## Translation Issues in This Chapter\n\n### Reference of “they” in verses 2–10\n\nIn verses 2–10, Job uses the pronouns “they,” “them,” and “their” to mean the young men who now treat him disrespectfully. If it would be helpful to your readers, you could specify this reference at regular intervals for clarity. Various notes suggest ways to do that. (In verse 5, as a note will clarify, one instance of “they” refers to other people.) +30:intro u96h 0 # Job 30 General Notes\n\n## Structure and Formatting\n\nThis chapter is a continuation of Job’s final response to his three friends.\n- Verses 1–14: Job describes the disrespect he now experiences because he has suffered so many misfortunes\n- Verses 15–19: Job describes his sufferings\n- Verses 20–23: Job addresses God directly to complain that God has not helped him\n- Verses 34–31: Job describes how he is suffering even though he helped others when they suffered\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry.\n\n## Translation Issues in This Chapter\n\n### Reference of “they” in verses 2–10\n\nIn verses 2–10, Job uses the pronouns “they,” “them,” and “their” to mean the young men who now treat him disrespectfully. If it would be helpful to your readers, you could specify this reference at regular intervals for clarity. Various notes suggest ways to do that. (In verse 5, as a note will clarify, one instance of “they” refers to other people.) 30:1 bw8l rc://*/ta/man/translate/figs-nominaladj צְעִירִ֥ים מִמֶּ֗⁠נִּי לְ⁠יָ֫מִ֥ים 1 Job is using the adjective phrase **fewer in days** as a noun to mean a certain kind of person. (He is contrasting his present situation, in which younger people now disrespect him, with the way that formerly “young men” withdrew respectfully from his presence and “old men” stood up out of respect for him, as he described in [29:8](../29/08.md).) Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “those who are much younger than I am” 30:1 ghr9 rc://*/ta/man/translate/figs-explicit אֲשֶׁר־מָאַ֥סְתִּי אֲבוֹתָ֑⁠ם לָ֝⁠שִׁ֗ית עִם־כַּלְבֵ֥י צֹאנִֽ⁠י 1 The implications of this statement is that the **fathers** of the young men who now **laugh at** Job were shiftless and incompetent. This could mean: (1) that Job would not employ these men to do even such menial tasks as shepherd **dogs** do. Alternate translation: “whose fathers I could not even employ to do menial tasks” (2) that Job would not specifically employ these men as shepherds for his flocks, working with his sheepdogs. Alternate translation: “whose fathers I would not even employ as shepherds” 30:2 dkd7 rc://*/ta/man/translate/figs-rquestion כֹּ֣חַ יְ֭דֵי⁠הֶם לָ֣⁠מָּה לִּ֑⁠י 1 Job is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “I have no use for the strength of their hands!” or “the strength of their hands is useless to me!” @@ -2303,6 +2304,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 30:28 i5gu rc://*/ta/man/translate/figs-explicit קַ֖מְתִּי בַ⁠קָּהָ֣ל אֲשַׁוֵּֽעַ 1 Job may be implicitly indicating a further loss of dignity here. He has had to appeal for help in a public place where people gather. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “I have had to humiliate myself by appealing for help in public” 30:29 f66b rc://*/ta/man/translate/figs-metaphor אָ֭ח הָיִ֣יתִי לְ⁠תַנִּ֑ים וְ֝⁠רֵ֗עַ לִ⁠בְנ֥וֹת יַעֲנָֽה 1 Job is speaking as if he had literally become a **brother** to **jackals** and a **companion** to ostriches. These wild dogs and wild birds live in deserted areas, and Job is suggesting that they are now his only relatives and friends, since he has become an outcast. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “I have become such an outcast that it is as if I live far away from other people” 30:29 j935 rc://*/ta/man/translate/figs-idiom לִ⁠בְנ֥וֹת יַעֲנָֽה 1 In this context, the expression **daughters of** describes creatures that share the qualities of something. The word **clamor** is one possible meaning of an uncertain term that interpreters suggest could also mean “greed” or “the desert.” Whatever the meaning of that term, interpreters agree that the reference is to ostriches, either because they are voracious eaters or because they can make bellowing sounds or because they live in desert areas. Job would be referring to the now-extinct Arabian ostrich, which lived in his area at this time. While the term **daughters** specifically describes female ostriches, it seems that Job has in mind ostriches in general. If your language can refer to this bird or to this kind of bird with a descriptive phrase rather than with a name, you could use that phrase in your translation. You could also use plain language. Alternate translation: “to ostriches” +30:29 jsv3 rc://*/ta/man/translate/translate-unknown לִ⁠בְנ֥וֹת יַעֲנָֽה 1 An ostrich is a large heavy bird that cannot fly but that can run very fast. If your readers would not be familiar with ostriches, in your translation you could use use a general expression. Alternate translation: “to large, flightless, desert birds” 30:30 j936 rc://*/ta/man/translate/figs-ellipsis ע֭וֹרִ⁠י שָׁחַ֣ר מֵ⁠עָלָ֑⁠י 1 Job is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “My skin has turned black and it is falling off from upon me” 30:30 udu9 rc://*/ta/man/translate/figs-synecdoche וְ⁠עַצְמִ⁠י־חָ֝֗רָה מִנִּי־חֹֽרֶב 1 Job is using one part of himself, a **bone**, to mean all of him in the act of feeling hot. He is likely referring to the **heat** of fever. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and my body is hot with fever” 30:31 qj9s rc://*/ta/man/translate/figs-metonymy וַ⁠יְהִ֣י לְ֭⁠אֵבֶל כִּנֹּרִ֑⁠י וְ֝⁠עֻגָבִ֗⁠י לְ⁠ק֣וֹל בֹּכִֽים 1 Job is using musical instruments, the **harp** and the **flute**, to represent happiness, by association with the way that people play music when they are happy. He is using **mourning** and **the sound of weeping** to represent sorrow, since people mourn and weep when they are sad. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “So while I used to be joyful, now I am very sorrowful” @@ -2363,7 +2365,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 31:17 gs2b rc://*/ta/man/translate/figs-nominaladj יָת֣וֹם 1 Job is using the adjective **fatherless** as a noun to mean a certain kind of person. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “the fatherless person” or “the orphan” 31:17 j964 rc://*/ta/man/translate/figs-genericnoun יָת֣וֹם 1 Job is not referring to a specific **fatherless** person. He means any orphan who might have needed food. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “any orphan who might have needed food” 31:18 ibm5 rc://*/ta/man/translate/grammar-connect-words-phrases כִּ֣י 1 Job is using the word **for** to introduce the reason why he does not even need to specify a consequence in this case if he has committed the sins he has just described. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation: “but I do not even need to say what God should do to me if I have done those things, because” -31:18 z518 rc://*/ta/man/translate/figs-hyperbole מִ֭⁠נְּעוּרַ⁠י & וּ⁠מִ⁠בֶּ֖טֶן אִמִּ֣⁠י 1 Job says **from my youth** and **from the belly of my mother** as overstatements for emphasis. If it would be clearer in your language, you could use a different way to express the emphasis. Alternate translation: “throughout my life … and continually” +31:18 z518 rc://*/ta/man/translate/figs-hyperbole מִ֭⁠נְּעוּרַ⁠י & וּ⁠מִ⁠בֶּ֖טֶן אִמִּ֣⁠י 1 Job says **from my youth** and **from the belly of my mother** as overstatements for emphasis. If it would be clearer in your language, you could express the emphasis in a different way. Alternate translation: “throughout my life … and continually” 31:18 xz2i rc://*/ta/man/translate/writing-pronouns גְּדֵלַ֣⁠נִי & אַנְחֶֽ⁠נָּה 1 The pronoun **he** refers to the representative orphan whom Job described in the verse 17, and the pronoun **her** refers to the representative widow he described in verse 16. It may be helpful to clarify this for your readers. Alternate translation: “the orphan has grown up with me … I have guided the widow” 31:19 j965 rc://*/ta/man/translate/figs-nominaladj לָ⁠אֶבְיֽוֹן 1 Job is using the adjective **needy** as a noun to mean a certain kind of person. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “for a needy person” 31:19 j966 rc://*/ta/man/translate/figs-genericnoun לָ⁠אֶבְיֽוֹן 1 Job is not referring to a specific **needy** person. He means any person who might have needed a **covering**, probably meaning an outer garment that would also have served as a blanket. You could indicate in your translation whom Job means if that would be helpful to your readers. Alternate translation: “for any person who needed one” @@ -2394,7 +2396,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 31:31 j973 rc://*/ta/man/translate/writing-oathformulas אִם־לֹ֣א אָ֭מְרוּ מְתֵ֣י אָהֳלִ֑⁠י מִֽי־יִתֵּ֥ן מִ֝⁠בְּשָׂר֗⁠וֹ לֹ֣א נִשְׂבָּֽע 1 As in [31:25](../31/25.md) and [31:29](../31/29.md), here Job does not state the second part of the condition in an oath that he is swearing. See what you did in those verses. Alternate translation: “If the men of my tent have not said, ‘Who will give one who has not been satisfied from his flesh?’ then judges would certainly punish such iniquity” or “If the men of my tent have not said, ‘Who will give one {who} has not been satisfied from his flesh?’ then I would certainly deserve punishment” 31:31 j974 rc://*/ta/man/translate/figs-quotesinquotes אִם־לֹ֣א אָ֭מְרוּ מְתֵ֣י אָהֳלִ֑⁠י מִֽי־יִתֵּ֥ן מִ֝⁠בְּשָׂר֗⁠וֹ לֹ֣א נִשְׂבָּֽע 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “If the men of my tent have not asked who could show one who has not been satisfied from my flesh!” 31:31 ng3a rc://*/ta/man/translate/figs-metonymy מְתֵ֣י אָהֳלִ֑⁠י 1 Job is using the term **tent** by association to mean his household. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the men of my household” -31:31 j975 rc://*/ta/man/translate/figs-gendernotations מְתֵ֣י אָהֳלִ֑⁠י 1 Although Job refers to his male and female servants separately in [31:13](../31/13.md), Job is likely using the masculine term **men** here in a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “the men and women of my household” or “my servants” +31:31 j975 rc://*/ta/man/translate/figs-gendernotations מְתֵ֣י אָהֳלִ֑⁠י 1 Although Job refers to his male and female servants separately in [31:13](../31/13.md), Job is likely using the masculine term **men** here in a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is explicitly inclusive of both men and women. Alternate translation: “the men and women of my household” or “my servants” 31:31 hwl9 rc://*/ta/man/translate/figs-rquestion מִֽי־יִתֵּ֥ן מִ֝⁠בְּשָׂר֗⁠וֹ לֹ֣א נִשְׂבָּֽע 1 Job’s servants would be using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. (In this context, unlike elsewhere in the book, the expression **Who will give** does not express a wish. The servants are not saying, “We wish there was one who has not been satisfied.”) Alternate translation: “No one can show anyone who has not been satisfied from his flesh!” or, positively, “Everyone has been satisfied from his flesh!” 31:31 j976 rc://*/ta/man/translate/figs-explicit לֹ֣א נִשְׂבָּֽע 1 As the next verse shows, Job’s servants would be speaking implicitly of hungry people. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “a hungry person who has not been satisfied” 31:31 j977 rc://*/ta/man/translate/figs-metonymy מִ֝⁠בְּשָׂר֗⁠וֹ 1 Job’s servants would be using the term **flesh** by association to mean meat and, by further association, food in general. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “from his food” @@ -2423,10 +2425,11 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 31:40 k93z rc://*/ta/man/translate/figs-ellipsis תַּ֤חַת חִטָּ֨ה ׀ יֵ֥צֵא ח֗וֹחַ וְ⁠תַֽחַת־שְׂעֹרָ֥ה בָאְשָׁ֑ה 1 Job is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “may a thorn grow instead of wheat, and may a weed grow instead of barley” 31:40 j983 rc://*/ta/man/translate/figs-genericnoun תַּ֤חַת חִטָּ֨ה ׀ יֵ֥צֵא ח֗וֹחַ וְ⁠תַֽחַת־שְׂעֹרָ֥ה בָאְשָׁ֑ה 1 Job is not referring to a specific **thorn** or to a specific **weed**. He means thorns and weeds in general. It may be more natural in your language to express this meaning by using plural forms. Alternate translation: “may thorns grow instead of wheat, and may weeds grow instead of barley” 31:40 j984 rc://*/ta/man/translate/figs-metonymy תַּ֝֗מּוּ דִּבְרֵ֥י אִיּֽוֹב 1 The narrator is using the term **words** to mean what Job has been saying by using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “This is the end of what Job said” -32:intro pq4v 0 # Job 32 General Notes\n\n## Structure and formatting\n\nThis chapter introduces a younger man named Elihu, who has been listening to the conversation between Job and his three friends. Elihu explains that he waited for the friends to speak first, out of respect for their age. But since they have not been able to answer Job effectively, he would now like to speak himself. Elihu continues to speak through chapter 37.\n\nThe ULT sets the lines 32:6–22 farther to the right on the page than the rest of the text because those verses are poetry.\n\n## Translation Issues in this Chapter\n\n### reference of “you” and “your”\n\nIn verses 6 and 11–14, Elihu says “you” and “your” in order to refer to Job’s three friends, so use the plural form in your translation if your language marks that distinction.\n\n### “words” meaning speaking or what a person says\n\nSeveral times in verses 11–18, Elihu uses the term “words” to mean speaking or what a person says by using words. The narrator also uses the term in that sense in verse 4. Notes suggest ways to translate the term “words” in these various individual contexts. +32:intro pq4v 0 # Job 32 General Notes\n\n## Structure and Formatting\n\nThis chapter introduces a younger man named Elihu, who has been listening to the conversation between Job and his three friends. Elihu explains that he waited for the friends to speak first, out of respect for their age. But since they have not been able to answer Job effectively, he would now like to speak himself. Elihu continues to speak through chapter 37.\n\nThe ULT sets the lines 32:6–22 farther to the right on the page than the rest of the text because those verses are poetry.\n\n## Translation Issues in this Chapter\n\n### reference of “you” and “your”\n\nIn verses 6 and 11–14, Elihu says “you” and “your” in order to refer to Job’s three friends, so use the plural form in your translation if your language marks that distinction.\n\n### “words” meaning speaking or what a person says\n\nSeveral times in verses 11–18, Elihu uses the term “words” to mean speaking or what a person says by using words. The narrator also uses the term in that sense in verse 4. Notes suggest ways to translate the term “words” in these various individual contexts. 32:1 j985 rc://*/ta/man/translate/figs-explicit שְׁלֹ֤שֶׁת הָ⁠אֲנָשִׁ֣ים הָ֭⁠אֵלֶּה 1 By **the three of these men**, the narrator implicitly means Eliphaz, Bildad, and Zophar. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “Eliphaz, Bildad, and Zophar” 32:1 k2f6 rc://*/ta/man/translate/figs-metonymy בְּ⁠עֵינָֽי⁠ו 1 The narrator is using the term **eyes** by association to mean sight. Sight, in turn, represents attention, perspective, and judgment. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “in his own perspective” -32:2 cr7d rc://*/ta/man/translate/figs-metaphor וַ⁠יִּ֤חַר אַ֨ף ׀ אֱלִיה֣וּא בֶן־בַּרַכְאֵ֣ל הַ⁠בּוּזִי֮ מִ⁠מִּשְׁפַּ֪חַ֫ת רָ֥ם בְּ֭⁠אִיּוֹב חָרָ֣ה אַפּ֑⁠וֹ עַֽל־צַדְּק֥⁠וֹ נַ֝פְשׁ֗⁠וֹ 1 See how you translated the word **nose** in [9:5](../09/05.md). The narrator is speaking as if Elihu’s **nose** or anger could literally have **burned**. He means that Elihu became very angry. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “Elihu son of Barakel the Buzite, of the family of Ram, became very angry. He became very angry against Job because he declared himself righteous” +32:2 cr7d rc://*/ta/man/translate/figs-metaphor וַ⁠יִּ֤חַר אַ֨ף ׀ אֱלִיה֣וּא בֶן־בַּרַכְאֵ֣ל הַ⁠בּוּזִי֮ מִ⁠מִּשְׁפַּ֪חַ֫ת רָ֥ם בְּ֭⁠אִיּוֹב חָרָ֣ה אַפּ֑⁠וֹ 1 See how you translated the word **nose** in [9:5](../09/05.md). The narrator is speaking as if Elihu’s **nose** or anger could literally have **burned**. He means that Elihu became very angry. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “Then Elihu son of Barakel the Buzite, of the family of Ram, became very angry. He became very angry against Job” +32:2 s11a rc://*/ta/man/translate/writing-newevent וַ⁠יִּ֤חַר 1 The narrator is using the word translated **Then** to introduce a new event in the story. Use a word, phrase, or other method in your language that is natural for introducing a new event. 32:2 j986 rc://*/ta/man/translate/writing-participants אֱלִיה֣וּא בֶן־בַּרַכְאֵ֣ל הַ⁠בּוּזִי֮ מִ⁠מִּשְׁפַּ֪חַ֫ת רָ֥ם 1 The author is introducing **Elihu** as a new participant in the story by naming his father, his people group, and his clan. If your language has its own way of introducing new participants, you can use it here in your translation. You may wish to indicate in your translation, as the UST does, that Elihu had been listening as Job spoke with his three friends. 32:2 hxc1 rc://*/ta/man/translate/translate-names אֱלִיה֣וּא & בַּרַכְאֵ֣ל & הַ⁠בּוּזִי֮ & רָ֥ם 1 The words **Elihu**, **Barakel**, and **Ram** are the names of men. **Buzite** is the name of the people group to which Elihu belonged. The term identifies him as one of the descendants of a man named Buz. 32:3 p4aw rc://*/ta/man/translate/figs-metaphor חָרָ֪ה אַ֫פּ֥⁠וֹ 1 See how you translated the similar expression in the previous verse. Alternate translation: “he became very angry” @@ -2442,7 +2445,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 32:7 z9d9 rc://*/ta/man/translate/figs-personification יָמִ֣ים יְדַבֵּ֑רוּ וְ⁠רֹ֥ב שָׁ֝נִ֗ים יֹדִ֥יעוּ חָכְמָֽה 1 Elihu is speaking of **days** and **years** as if they were living things that could **speak** and **teach wisdom**. If it would be helpful in your language, you could state the meaning plainly. He means that people who have lived for many days and years should do those things. Alternate translation: “Let people who have lived for many days speak; yes, let those who have lived for a multitude of years teach wisdom” 32:7 j993 rc://*/ta/man/translate/figs-abstractnouns חָכְמָֽה 1 If your language does not use an abstract noun for the idea of **wisdom**, you could express the same idea in another way. Alternate translation: “what is wise” 32:8 j994 rc://*/ta/man/translate/figs-explicit רֽוּחַ־הִ֣יא בֶ⁠אֱנ֑וֹשׁ 1 Elihu means implicitly that God created humans with a **spirit** as well as a body. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “man has a spirit, not just a body” -32:8 le8v rc://*/ta/man/translate/figs-gendernotations בֶ⁠אֱנ֑וֹשׁ 1 Although the term **man** is masculine, Elihu is using the word in a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “in humans” +32:8 le8v rc://*/ta/man/translate/figs-gendernotations בֶ⁠אֱנ֑וֹשׁ 1 Although the term **man** is masculine, Elihu is using the word in a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is explicitly inclusive of both men and women. Alternate translation: “in humans” 32:8 tg64 rc://*/ta/man/translate/figs-explicit וְ⁠נִשְׁמַ֖ת שַׁדַּ֣י תְּבִינֵֽ⁠ם 1 Elihu means implicitly that because Shaddai breathed life into humans, divinely bestowing on them the gift of life (the Bible presents this concept in [Genesis 2:7](../02/07.md)), humans have **understanding**, not just instinct as animals do. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “and it is because Shaddai has breathed life into them that they have understanding” 32:9 j995 rc://*/ta/man/translate/figs-explicit לֹֽא־רַבִּ֥ים יֶחְכָּ֑מוּ וּ֝⁠זְקֵנִ֗ים יָבִ֥ינוּ מִשְׁפָּֽט 1 Elihu means implicitly that it is not the **great** or the **aged** alone who are wise and understand justice. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “It is not only the great who are wise, and it is not the aged alone who understand justice” 32:9 j996 rc://*/ta/man/translate/figs-nominaladj רַבִּ֥ים & וּ֝⁠זְקֵנִ֗ים 1 Elihu is using the adjectives **great** and **aged** as nouns to mean certain kinds of people. Your language may use adjectives in the same way. If not, you can translate these words with equivalent phrases. Alternate translation: “Great people … and aged people” @@ -2452,7 +2455,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 32:11 vq5w rc://*/ta/man/translate/figs-metonymy לְֽ⁠דִבְרֵי⁠כֶ֗ם & מִלִּֽין 1 Elihu is using the term **words** to mean what Job’s friends said and tried to say by using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “for you to speak … for something to say” 32:12 cem5 rc://*/ta/man/translate/figs-metonymy אֲמָרָ֣י⁠ו 1 Elihu is using the term **words** to mean what Job said by using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “what he said” or “his arguments” 32:13 ys9l rc://*/ta/man/translate/figs-quotesinquotes פֶּן־תֹּ֣֭אמְרוּ מָצָ֣אנוּ חָכְמָ֑ה 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. It may be helpful to begin a new sentence here. Alternate translation: “So do not say that you have found wisdom” -32:13 pwq9 rc://*/ta/man/translate/figs-gendernotations לֹא־אִֽישׁ 1 Elihu is using the masculine term **man** in a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “not a mere human being” +32:13 pwq9 rc://*/ta/man/translate/figs-gendernotations לֹא־אִֽישׁ 1 Elihu is using the masculine term **man** in a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is explicitly inclusive of both men and women. Alternate translation: “not a mere human being” 32:14 q8fq rc://*/ta/man/translate/figs-metonymy וְ⁠לֹא־עָרַ֣ךְ אֵלַ֣⁠י מִלִּ֑ין 1 Elihu is using the term **words** to mean what Job and his friends have been saying by using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Now Job has said nothing to provoke me, so I can speak reasonably to him, unlike you” 32:15 j999 rc://*/ta/man/translate/figs-aside חַ֭תּוּ לֹא־עָ֣נוּ ע֑וֹד הֶעְתִּ֖יקוּ מֵ⁠הֶ֣ם מִלִּֽים 1 Elihu has been speaking directly to Job’s friends in the second person, but in this verse he starts speaking about them in the third person. This could mean: (1) that Elihu is now speaking to himself, but out loud, about the people to whom he had been speaking. He would be doing that to indicate in a strong way how he feels about those people. Alternate translation: “I am indignant that Job’s friends are dismayed and are no longer answering him and have nothing further to say to him” (2) that Elihu is now speaking about Job’s friends to others who are present. (It is unlikely that Elihu is turning to address Job himself here; Elihu begins addressing Job directly by name in [33:1](../33/01.md).) Alternate translation: “Look, all the rest of you, at how Job’s friends are dismayed and are no longer answering him and have nothing further to say to him!” Since Job’s friends can hear what Elihu is saying, and since he is saying it partly for their benefit, you could also continue to use the second person in your translation, as the UST does. 32:15 gi7d rc://*/ta/man/translate/figs-personification הֶעְתִּ֖יקוּ מֵ⁠הֶ֣ם מִלִּֽים 1 Elihu is speaking of **words** as if they were living things that could have **gone** away from Job’s friends. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “they have nothing further to say” @@ -2468,12 +2471,12 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 32:19 a7cz rc://*/ta/man/translate/figs-metaphor כְּ⁠אֹב֥וֹת חֲ֝דָשִׁ֗ים יִבָּקֵֽעַ 1 Elihu is speaking as if his **belly** were literally **bursting open** the way **new wineskins** do if they are not able to stretch enough to accommodate the gases that form as the wine inside them ferments. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “I feel as if I can barely contain all the things I want to say, as if I were a new wineskin that could hardly stretch enough to contain all the gases that were forming as the wine inside it fermented” 32:20 m29y rc://*/ta/man/translate/figs-explicit וְ⁠יִֽרְוַֽח־לִ֑⁠י 1 The idea of being able to breathe freely once again is implicit in the word translated **refresh**. Your language may have an equivalent expression that you can use in your translation. Alternate translation: “so that I can breathe a sign of relief” 32:20 w6zz rc://*/ta/man/translate/figs-synecdoche אֶפְתַּ֖ח שְׂפָתַ֣⁠י 1 See how you translated the similar expression in [11:5](../11/05.md). Alternate translation: “I will talk” -32:21 k004 rc://*/ta/man/translate/figs-gendernotations אִ֑ישׁ & אָ֝דָ֗ם 1 In both instances, the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “anyone … anyone” +32:21 k004 rc://*/ta/man/translate/figs-gendernotations אִ֑ישׁ & אָ֝דָ֗ם 1 In both instances, the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is explicitly inclusive of both men and women. Alternate translation: “anyone … anyone” 32:21 k005 rc://*/ta/man/translate/figs-idiom אַל & אֶשָּׂ֣א פְנֵי־אִ֑ישׁ 1 See how you translated the similar expression in [13:8](../13/08.md). Alternate translation: “let me not show favoritism to anyone” 32:21 mi73 rc://*/ta/man/translate/figs-synecdoche וְ⁠אֶל־אָ֝דָ֗ם לֹ֣א אֲכַנֶּֽה 1 Elihu may be using one thing that he might do to flatter someone, address him by an honorary **title**, to mean all the ways in which he might flatter someone. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and let me not flatter anyone” 32:22 nb65 rc://*/ta/man/translate/figs-idiom לֹ֣א יָדַ֣עְתִּי אֲכַנֶּ֑ה 1 This could mean: (1) that Elihu is using the word **know** in the sense of being acquainted with something. He may mean that this is not his custom. Alternate translation: “it is not my custom to address people by honorary titles” (2) that Elihu is saying that he is not skilled at **giving titles**. Alternate translation: “I am not very good at giving titles” or “I am not very good at flattery” 32:22 i4r2 rc://*/ta/man/translate/figs-euphemism כִּ֝⁠מְעַ֗ט יִשָּׂאֵ֥⁠נִי עֹשֵֽׂ⁠נִי 1 When Elihu says that his **Maker** (God) would **take** him **away** if he flattered people, he is referring to death in a poetic way. He means that God would punish him by killing him. Your language may have a similar expression that you could use in your translation. Alternate translation: “my Maker would do away with me” -33:intro t7rx 0 # Job 33 General Notes\n\n## Structure and formatting\n\nThis chapter is a continuation of Elihu’s speech. In this chapter, Elihu addresses Job directly. He invites Job to listen to him, summarizes what Job has said, and tells Job that he is wrong that God does not respond to people. Elihu says that God speaks to people in dreams to warn them not to keep sinning. He says that God also uses sickness to correct people. The implications are that Job’s sufferings are a warning from God not to sin; they are not a punishment from God for sins that Job has committed. In that sense, as Elihu says at the end of the chapter, Job has been right and his friends have been wrong about what has been happening to Job.\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry.\n\n## Special Concepts in this Chapter\n\n### ransom\n\nIn verse 24, Elihu describes how God may say of a person who is suffering because of his sin, “I have found a ransom.” The term “ransom” can describe a payment that is made in exchange for someone’s freedom. The term “redeem,” which Elihu uses earlier in that verse, can similarly mean to make a payment in order to have someone set free. However, in this context, the term “ransom” seems to describe instead a valuable consideration, not necessarily a monetary one, that provides the grounds for sparing someone from punishment. Be sure that it is clear in your translation of this verse that God is not saying that he is going to make a payment to someone else on behalf of the suffering person.\n\nA further implication seems to be that the person whom Elihu is describing has repented because of his sufferings after an interpreting angel has explained to him the change needed in his actions. This repentance shows that the person has responded positively to God’s initiatives to get him to stop living in the wrong way and to start living in the right way once again. Be sure that it is also clear in your translation of verse 24 that there is nothing that the person has done to redeem or ransom himself. As Elihu says, God “is gracious to him.” It is God who brings the sickness into the person’s life to “chasten” him, and it is God who sends the angel to warn and admonish the person, and so the person is spared from punishment through the actions of God.\n\n## Translation Issues in this Chapter\n\n### “words” meaning speaking or what a person says\n\nAs in chapter 32, many times in this chapter Elihu uses the term “words” to mean speaking or what a person says by using words. Notes suggest ways to translate the term “words” in these various individual contexts.### reference of “you” and “your”\n\nThroughout this chapter, Elihu uses the pronouns “you” and “your” to address Job individually, so use the singular form in your translation if your language marks that distinction.\n\n### “man” and “men” with generic meaning\n\nIn several places in this chapter, Elihu uses the words “man” and “men” in a generic sense that is inclusive of both men and women. It may be helpful in your translation to say “men and women” or to use a term in your language that is clearly inclusive of both men and women. Notes suggest translation possibilities at various places (see: rc://*/ta/man/translate/figs-gendernotations).\n\n### “seals their correction” or “terrifies them with warnings” (verse 16)\n\nIn verse 16, the ULT follows the standard Hebrew text by saying “seals their correction.” However, as a footnote in the ULT indicates, many biblical scholars believe that the original reading was more likely “terrifies them with warnings,” and some translations say that. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. +33:intro t7rx 0 # Job 33 General Notes\n\n## Structure and Formatting\n\nThis chapter is a continuation of Elihu’s speech. In this chapter, Elihu addresses Job directly. He invites Job to listen to him, summarizes what Job has said, and tells Job that he is wrong that God does not respond to people. Elihu says that God speaks to people in dreams to warn them not to keep sinning. He says that God also uses sickness to correct people. The implications are that Job’s sufferings are a warning from God not to sin; they are not a punishment from God for sins that Job has committed. In that sense, as Elihu says at the end of the chapter, Job has been right and his friends have been wrong about what has been happening to Job.\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry.\n\n## Special Concepts in this Chapter\n\n### ransom\n\nIn verse 24, Elihu describes how God may say of a person who is suffering because of his sin, “I have found a ransom.” The term “ransom” can describe a payment that is made in exchange for someone’s freedom. The term “redeem,” which Elihu uses earlier in that verse, can similarly mean to make a payment in order to have someone set free. However, in this context, the term “ransom” seems to describe instead a valuable consideration, not necessarily a monetary one, that provides the grounds for sparing someone from punishment. Be sure that it is clear in your translation of this verse that God is not saying that he is going to make a payment to someone else on behalf of the suffering person.\n\nA further implication seems to be that the person whom Elihu is describing has repented because of his sufferings after an interpreting angel has explained to him the change needed in his actions. This repentance shows that the person has responded positively to God’s initiatives to get him to stop living in the wrong way and to start living in the right way once again. Be sure that it is also clear in your translation of verse 24 that there is nothing that the person has done to redeem or ransom himself. As Elihu says, God “is gracious to him.” It is God who brings the sickness into the person’s life to “chasten” him, and it is God who sends the angel to warn and admonish the person, and so the person is spared from punishment through the actions of God.\n\n## Translation Issues in this Chapter\n\n### “words” meaning speaking or what a person says\n\nAs in chapter 32, many times in this chapter Elihu uses the term “words” to mean speaking or what a person says by using words. Notes suggest ways to translate the term “words” in these various individual contexts.### reference of “you” and “your”\n\nThroughout this chapter, Elihu uses the pronouns “you” and “your” to address Job individually, so use the singular form in your translation if your language marks that distinction.\n\n### “man” and “men” with generic meaning\n\nIn several places in this chapter, Elihu uses the words “man” and “men” in a generic sense that is explicitly inclusive of both men and women. It may be helpful in your translation to say “men and women” or to use a term in your language that is explicitly inclusive of both men and women. Notes suggest translation possibilities at various places (see: rc://*/ta/man/translate/figs-gendernotations).\n\n### “seals their correction” or “terrifies them with warnings” (verse 16)\n\nIn verse 16, the ULT follows the standard Hebrew text by saying “seals their correction.” However, as a footnote in the ULT indicates, many biblical scholars believe that the original reading was more likely “terrifies them with warnings,” and some translations say that. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. 33:1 m7lu rc://*/ta/man/translate/figs-metonymy מִלָּ֑⁠י וְֽ⁠כָל־דְּבָרַ֥⁠י 1 As the General Notes to this chapter discuss, Elihu is using the term **words** to mean what he wants to say by using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “what I have to say … all that I tell you” 33:2 j572 rc://*/ta/man/translate/figs-pastforfuture נָ֭א פָּתַ֣חְתִּי פִ֑⁠י דִּבְּרָ֖ה לְשׁוֹנִ֣⁠י בְ⁠חִכִּֽ⁠י 1 Elihu is using the past tense to describe something that he intends to do in the immediate future. He is doing that in order to indicate his resolve to do what he describes. Alternate translation: “I am now about to open my mouth; my tongue is about to speak on my palate” 33:2 k006 rc://*/ta/man/translate/figs-synecdoche נָ֭א פָּתַ֣חְתִּי פִ֑⁠י 1 Elihu is using the first part of the speaking process, opening one’s **mouth**, to mean the entire process of speaking. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “I am now about to speak” @@ -2483,7 +2486,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 33:3 k009 rc://*/ta/man/translate/figs-abstractnouns יֹֽשֶׁר־לִבִּ֥⁠י 1 If your language does not use an abstract noun for the idea of **uprightness**, you could express the same idea in another way. Alternate translation: “as someone whose character is upright” 33:3 j6sd rc://*/ta/man/translate/figs-personification וְ⁠דַ֥עַת שְׂ֝פָתַ֗⁠י בָּר֥וּר מִלֵּֽלוּ 1 Elihu is speaking of his **lips** as if they were living things that could **speak** on their own. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “what I say will be pure knowledge” 33:4 g749 rc://*/ta/man/translate/grammar-connect-logic-result רֽוּחַ־אֵ֥ל עָשָׂ֑תְ⁠נִי וְ⁠נִשְׁמַ֖ת שַׁדַּ֣י תְּחַיֵּֽ⁠נִי 1 Elihu is reasserting the reason he gave in [32:8](../32/08.md) to account for how he will be able to speak knowledgably. See how you translated the similar expression there. Alternate translation: “I will be able to speak knowledgably because Spirit of God made me; yes, it was Shaddai who breathed the breath of life into me” -33:5 ikf4 rc://*/ta/man/translate/figs-metaphor עֶרְכָ֥⁠ה & הִתְיַצָּֽבָ⁠ה 1 The words translated as **array** and **station** can have the sense of organizing troops into formations and placing them on a field of battle in order to defend a certain position. Elihu is probably be speaking as if Job’s words were troops that he wanted him to organize and as if Job himself were an army that should make a stand on a battlefield. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “organize what you want to say … prepare to defend yourself” +33:5 ikf4 rc://*/ta/man/translate/figs-metaphor עֶרְכָ֥⁠ה & הִתְיַצָּֽבָ⁠ה 1 Although they are used in other contexts as well, the words translated as **array** and **station** can have the sense of organizing troops into formations and placing them on a field of battle in order to defend a certain position. Elihu may be speaking as if Job’s words were troops that he wanted him to organize and as if Job himself were an army that should make a stand on a battlefield. Your language may have a comparable expression that you can use in your translation. You could also use plain language. Alternate translation: “marshal your arguments … draw up your defense” or “organize what you want to say … prepare to defend yourself” 33:5 k010 rc://*/ta/man/translate/figs-metonymy לְ֝⁠פָנַ֗⁠י 1 Here the word **face** represents the presence of a person by association with the way people can see the face of someone who is present. Alternate translation: “in my presence” or “to me personally” 33:6 dis8 rc://*/ta/man/translate/figs-explicit אֲנִ֣י כְ⁠פִ֣י⁠ךָ לָ⁠אֵ֑ל 1 Elihu could be using the term **mouth** to mean: (1) what Job said when he wished that God would respond to him. Job said something like this in [31:35](../01/01.md) and in several other places earlier in his speeches. Alternate translation: “I will reply to you on behalf of God, as you wished” (2) Job himself. Elihu would be using part of Job, the part he has been using to pursue his case against God, to mean all of Job. If you follow this second interpretation in your translation, you may wish to put the sentence break at the end of the verse rather than in the middle of the verse, since the two halves of the verse would be parallel statements. Alternate translation: “I am just like you to God” 33:6 q828 rc://*/ta/man/translate/figs-activepassive מֵ֝⁠חֹ֗מֶר קֹרַ֥צְתִּי גַם־אָֽנִי 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who does the action, the context suggests that it is God. Alternate translation: “God formed me too from clay” @@ -2499,12 +2502,12 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 33:11 ra4e rc://*/ta/man/translate/figs-metaphor יָשֵׂ֣ם בַּ⁠סַּ֣ד רַגְלָ֑⁠י יִ֝שְׁמֹ֗ר כָּל־אָרְחֹתָֽ⁠י 1 Job spoke as if God had literally put his **feet** in **shackles** and as if his courses of action were literally **paths** that he was walking along. If you chose to express the ideas behind these images rather than the images themselves in [13:27](../13/27.md), you can do the same thing here so that it will be clear that Elihu is quoting what Job said there. 33:12 bbu1 rc://*/ta/man/translate/figs-explicit זֹ֣את 1 By **this**, Elihu seems to mean Job’s belief that God was not treating him fairly, which Elihu has just summarized. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “in thinking that God is not treating you fairly,” 33:12 k011 rc://*/ta/man/translate/grammar-connect-logic-result זֹ֣את לֹא־צָדַ֣קְתָּ & כִּֽי־יִרְבֶּ֥ה אֱ֝ל֗וֹהַ מֵ⁠אֱנֽוֹשׁ 1 If it would be more natural in your language, you could move this phrase to the start of the verse (after **Behold**), since it gives the reason why Elihu says that Job is **not right**. Alternate translation: “since God is greater than man, you have misunderstood how he is treating you” -33:12 k012 rc://*/ta/man/translate/figs-gendernotations מֵ⁠אֱנֽוֹשׁ 1 As the General Notes to this chapter discuss, here the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “than humans” +33:12 k012 rc://*/ta/man/translate/figs-gendernotations מֵ⁠אֱנֽוֹשׁ 1 As the General Notes to this chapter discuss, here the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is explicitly inclusive of both men and women. Alternate translation: “than humans” 33:13 z74q rc://*/ta/man/translate/figs-rquestion מַ֭דּוּעַ אֵלָ֣י⁠ו רִיב֑וֹתָ כִּ֥י כָל־דְּ֝בָרָ֗י⁠ו לֹ֣א־יַעֲנֶֽה 1 Elihu is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “You should not contend against him, that does not answer any of one’s words” 33:13 m749 rc://*/ta/man/translate/figs-explicit כִּ֥י כָל־דְּ֝בָרָ֗י⁠ו לֹ֣א־יַעֲנֶֽה 1 Elihu could be saying: (1) that Job’s complaint is that God has not responded to his questions and protests. In that case, Elihu would be using the term translated **words** to mean what Job has been saying. Alternate translation: “that he does not respond when one speaks to him” (2) that God does not given an account for his own actions. The term translated **words** can also describe the matters with which someone is concerned or the things that someone does. Alternate translation: “that he does not account to anyone for how he treats that person” 33:13 k013 rc://*/ta/man/translate/figs-123person כִּ֥י כָל־דְּ֝בָרָ֗י⁠ו לֹ֣א־יַעֲנֶֽה 1 Since Elihu is speaking to Job and he probably means that Job is complaining that God is not answering him, you could translate this in the second person if that would be more natural in your language. Alternate translation: “that does not answer any of your words” or “that he does not respond when you speak to him” 33:13 k014 rc://*/ta/man/translate/figs-quotations כִּ֥י כָל־דְּ֝בָרָ֗י⁠ו לֹ֣א־יַעֲנֶֽה 1 It may be more natural in your language to make this a direct quotation. Alternate translation: “saying, ‘He does not answer any of my words’” or “saying, ‘He does not respond when I speak to him’” -33:14 gyh6 rc://*/ta/man/translate/writing-poetry בְ⁠אַחַ֥ת יְדַבֶּר־אֵ֑ל וּ֝⁠בִ⁠שְׁתַּ֗יִם 1 As Eliphaz did in [5:19](../05/19.md), here Elihu is naming a number that should be sufficient to illustrate his point and then increasing that number by one for emphasis. This was a common device in Hebrew poetry, but if a speaker of your language would not do this, in your translation you could express the emphasis another way. Alternate translation: “God indeed speaks to people” +33:14 gyh6 rc://*/ta/man/translate/writing-poetry בְ⁠אַחַ֥ת יְדַבֶּר־אֵ֑ל וּ֝⁠בִ⁠שְׁתַּ֗יִם 1 As Eliphaz did in [5:19](../05/19.md), here Elihu is naming a number that should be sufficient to illustrate his point and then increasing that number by one for emphasis. This was a common device in Hebrew poetry. If a speaker of your language would not do this, in your translation you could express the emphasis another way. Alternate translation: “God indeed speaks to people” 33:14 k015 rc://*/ta/man/translate/grammar-connect-logic-contrast לֹ֣א יְשׁוּרֶֽ⁠נָּה 1 Elihu is drawing an implicit contrast between God’s genuine speaking and people’s failure to perceive it. You may wish to indicate this contrast explicitly in your translation. Alternate translation: “the only problem is, people do not perceive it” 33:15 zz7a rc://*/ta/man/translate/figs-explicit בַּ⁠חֲל֤וֹם ׀ חֶזְי֬וֹן לַ֗יְלָה בִּ⁠נְפֹ֣ל תַּ֭רְדֵּמָה עַל־אֲנָשִׁ֑ים 1 Elihu is using two of the same phrases that Eliphaz used in [4:13](../01/01.md) in order to make a very similar point. The implication is that Elihu believes that Eliphaz was right to say what he did. Since Elihu is echoing Eliphaz implicitly, it would probably not be appropriate to add an explicit phrase to the text saying something like “as Eliphaz said,” but it may be helpful to translate the phrases here the same way you did in [4:13](../01/01.md). 33:15 vq5q rc://*/ta/man/translate/translate-plural בִּ֝⁠תְנוּמ֗וֹת 1 Elihu is using the plural form **slumbers** in a context where the singular term “slumber” would suffice. This suggests that he is using the plural form for emphasis. Your language may use plural forms in the same way. If not, you could express the meaning in another way. Alternate translation: “in sound slumber” @@ -2550,7 +2553,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 33:28 u2a3 rc://*/ta/man/translate/figs-quotesinquotes פָּדָ֣ה נַ֭פְשׁוֹ מֵ⁠עֲבֹ֣ר בַּ⁠שָּׁ֑חַת וְ֝חַיָּתוֹ בָּ⁠א֥וֹר תִּרְאֶֽה\n\n 1 If you decided in the previous verse to translate this quotation in such a way that there would not be a quotation within a quotation, you can continue doing that here. Alternate translation: “He will say that God has redeemed his soul from going over into the pit and that his life life will see light” 33:28 wt12 rc://*/ta/man/translate/figs-synecdoche נַ֭פְשׁוֹ & וְ֝חַיָּתוֹ 1 Elihu is using parts of this person, his **soul** and his **life**, to mean all of him in the act of being redeemed. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “me … and I” 33:28 f6ps rc://*/ta/man/translate/figs-metonymy וְ֝חַיָּתוֹ בָּ⁠א֥וֹר תִּרְאֶֽה\n\n 1 This person is using the term **light** by association to mean life on earth. As in many other places in the book, here the realm of the living is describe as a place of light, by contrast with the realm of the dead, which is a place of darkness. (For example, in [18:18](../18/18.md), “They will drive him from light into darkness, and they will chase him from the world.”) If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and I will continue to live on earth” -33:29 w47t rc://*/ta/man/translate/figs-parallelism פַּעֲמַ֖יִם שָׁל֣וֹשׁ 1 As he did in verse 14, here Elihu is naming a number that should be sufficient to illustrate his point and then increasing that number by one for emphasis. This was a common device in Hebrew poetry, but if a speaker of your language would not do this, in your translation you could express the emphasis another way. Alternate translation: “again and again” +33:29 w47t rc://*/ta/man/translate/figs-parallelism פַּעֲמַ֖יִם שָׁל֣וֹשׁ 1 As he did in verse 14, here Elihu is naming a number that should be sufficient to illustrate his point and then increasing that number by one for emphasis. This was a common device in Hebrew poetry. If a speaker of your language would not do this, in your translation you could express the emphasis another way. Alternate translation: “again and again” 33:30 m27i rc://*/ta/man/translate/figs-synecdoche נַ֭פְשׁ⁠וֹ 1 Elihu is using one part of this person, his **soul**, to mean all of him. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “him” 33:30 myd4 rc://*/ta/man/translate/figs-activepassive לֵ֝⁠א֗וֹר בְּ⁠א֣וֹר הַֽ⁠חַיִּים 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “so that he can enlighten him with the light of the living” 33:30 k032 rc://*/ta/man/translate/figs-nominaladj לֵ֝⁠א֗וֹר בְּ⁠א֣וֹר הַֽ⁠חַיִּים 1 Elihu is using the plural adjective **living** as a noun to mean a certain group of people. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “so that he can enlighten him with the light of living people” @@ -2563,7 +2566,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 33:33 k037 rc://*/ta/man/translate/grammar-connect-logic-contrast אִם 1 Elihu is implicitly drawing a contrast, suggesting that, on the other hand, Job may not have anything to say once he has listened to him further. If it would be helpful to your readers, you could indicate the contrast explicitly in your translation. Alternate translation: “But if” 33:33 k038 rc://*/ta/man/translate/writing-pronouns אַתָּ֥ה שְֽׁמַֽע־לִ֑⁠י 1 For emphasis, Elihu is stating the pronoun **you**, whose meaning is already present in the verb translated **listen**. If your language can state implied pronouns explicitly for emphasis, you may want to use that construction here in your translation. Other languages may have other ways of bringing out this emphasis. Alternate translation: “you be the one who listens while I speak” 33:33 k039 rc://*/ta/man/translate/figs-abstractnouns חָכְמָֽה 1 If your language does not use an abstract noun for the idea of **wisdom**, you could express the same idea in another way. Alternate translation: “what is wise” -34:intro b9ku 0 # Job 34 General Notes\n\n## Structure and formatting\n\nThis chapter is a continuation of Elihu’s speech. In this chapter, Elihu speaks first to Job’s friends and others who may be listening, then from verse 16 onward he addresses Job directly, and then he speaks again to the others about Job starting in verse 34.\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry.\n\n## Special Concepts in this Chapter\n\n### Elihu speaking harshly about Job\n\nIt may be puzzling to your readers that while Elihu promises Job in 33:7 that he will be gentle with him, in this chapter, in verses 7–8 and 35, Elihu speaks very harshly about Job. However, this is really a matter of interpretation rather than translation, so it is not necessary to offer an explanation within the text of your translation.\n\n## Translation Issues in this Chapter\n\n### Elihu quoting Job and his friends\n\nIn several places in this chapter, Elihu directly quotes Job or his friends. He does this to affirm what the friends said and to challenge what Job said. To help your readers appreciate that Elihu is doing this, you may wish to translate his expressions the same way you translated them when Job or his friends used them.\nIn 34:3, Elihu quotes what Job said in 12:11.\nIn 34:5, Elihu quotes what Job said in 27:2.\nIn 34:6, Elihu quotes what Job said in 6:4, 16:13, and 27:4.\nIn 34:7, Elihu quotes what Eliphaz said in 15:16.\nIn 34:12, Elihu quotes what Bildad said in 8:3.\n\n### “man” and “men” with generic meaning\n\nIn several places in this chapter, Elihu uses the words “man” and “men” in a generic sense that is inclusive of both men and women. It may be helpful in your translation to say “men and women” or to use a term in your language that is clearly inclusive of both men and women. Notes suggest ways in which you might do this. (See: rc://*/ta/man/translate/figs-gendernotations.)\n\n### “For” at the start of a verse introducing a reason\n\nSeveral times in this chapter, Elihu says “For” at the beginning of a verse to introduce the reason for something he said in the previous verse. Elihu does this in verses 3, 5, 9, 11, 21, and 37. If it would be helpful to your readers, you could refer back more explicitly to the previous verse in order to show what Elihu is doing. The UST models ways to do this in each case. (“For” at the beginning of verse 23 introduces a new consideration, as the UST also illustrates.) (See: rc://*/ta/man/translate/grammar-connect-words-phrases.) +34:intro b9ku 0 # Job 34 General Notes\n\n## Structure and Formatting\n\nThis chapter is a continuation of Elihu’s speech. In this chapter, Elihu speaks first to Job’s friends and others who may be listening, then from verse 16 onward he addresses Job directly, and then he speaks again to the others about Job starting in verse 34.\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry.\n\n## Special Concepts in this Chapter\n\n### Elihu speaking harshly about Job\n\nIt may be puzzling to your readers that while Elihu promises Job in 33:7 that he will be gentle with him, in this chapter, in verses 7–8 and 35, Elihu speaks very harshly about Job. However, this is really a matter of interpretation rather than translation, so it is not necessary to offer an explanation within the text of your translation.\n\n## Translation Issues in this Chapter\n\n### Elihu quoting Job and his friends\n\nIn several places in this chapter, Elihu directly quotes Job or his friends. He does this to affirm what the friends said and to challenge what Job said. To help your readers appreciate that Elihu is doing this, you may wish to translate his expressions the same way you translated them when Job or his friends used them.\nIn 34:3, Elihu quotes what Job said in 12:11.\nIn 34:5, Elihu quotes what Job said in 27:2.\nIn 34:6, Elihu quotes what Job said in 6:4, 16:13, and 27:4.\nIn 34:7, Elihu quotes what Eliphaz said in 15:16.\nIn 34:12, Elihu quotes what Bildad said in 8:3.\n\n### “man” and “men” with generic meaning\n\nIn several places in this chapter, Elihu uses the words “man” and “men” in a generic sense that is explicitly inclusive of both men and women. It may be helpful in your translation to say “men and women” or to use a term in your language that is explicitly inclusive of both men and women. Notes suggest ways in which you might do this. (See: rc://*/ta/man/translate/figs-gendernotations.)\n\n### “For” at the start of a verse introducing a reason\n\nSeveral times in this chapter, Elihu says “For” at the beginning of a verse to introduce the reason for something he said in the previous verse. Elihu does this in verses 3, 5, 9, 11, 21, and 37. If it would be helpful to your readers, you could refer back more explicitly to the previous verse in order to show what Elihu is doing. The UST models ways to do this in each case. (“For” at the beginning of verse 23 introduces a new consideration, as the UST also illustrates.) (See: rc://*/ta/man/translate/grammar-connect-words-phrases.) 34:1 h9vc rc://*/ta/man/translate/figs-hendiadys וַ⁠יַּ֥עַן אֱלִיה֗וּא וַ⁠יֹּאמַֽר 1 This phrase expresses a single idea by using two words connected with **and**. The word **answered** tells for what purpose a person **said** something. In this case, Elihu said more things in light of what he had already said and thus, in a sense, in answer to them. If it would be more natural in your language, you could express this meaning with an equivalent phrase that does not use “and.” Alternate translation: “And Elihu said further, in light of what he had already said” 34:2 k8a4 rc://*/ta/man/translate/figs-metonymy מִלָּ֑⁠י 1 Elihu is using the term **words** to mean what he is about to say by using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “what I have to say” 34:2 zux7 rc://*/ta/man/translate/figs-nominaladj חֲכָמִ֣ים 1 Elihu is using the adjective **wise** as a noun to mean a certain kind of person. (The ULT adds the word **ones** to show this.) Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “you who are wise” @@ -2586,7 +2589,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 34:7 glm5 rc://*/ta/man/translate/figs-metaphor יִֽשְׁתֶּה־לַּ֥עַג כַּ⁠מָּֽיִם 1 Elihu is speaking as if Job literally drank **scorn** the way he would drink **water**. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “He indulges freely in making scornful statements” 34:8 j3zr rc://*/ta/man/translate/figs-abstractnouns פֹּ֣עֲלֵי אָ֑וֶן & אַנְשֵׁי־רֶֽשַׁע 1 If your language does not use abstract nouns for the ideas of **iniquity** and **wickedness**, you could express the same ideas in other ways. Alternate translation: “people who do what is iniquitous … people who are wicked” 34:9 k050 rc://*/ta/man/translate/figs-quotesinquotes כִּֽי־אָ֭מַר לֹ֣א יִסְכָּן־גָּ֑בֶר בִּ֝⁠רְצֹת֗⁠וֹ עִם־אֱלֹהִֽים 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “For he has said that it does not benefit a person when he delights himself with God” -34:10 n22e rc://*/ta/man/translate/figs-metaphor אַ֥נֲשֵׁ֥י לֵבָ֗ב 1 Here the **heart** figuratively represents understanding. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “men of understanding” or “you wise men” +34:10 n22e rc://*/ta/man/translate/figs-metaphor אַ֥נֲשֵׁ֥י לֵבָ֗ב 1 Here the **heart** represents understanding. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “men of understanding” or “you wise men” 34:10 meh8 rc://*/ta/man/translate/figs-idiom חָלִ֖לָ⁠ה לָ⁠אֵ֥ל מֵ⁠רֶ֗שַׁע וְ⁠שַׁדַּ֥י מֵ⁠עָֽוֶל 1 See how you translated the expression **Sacrilege to** in [27:5](../27/05.md). Alternate translation: “Far be it from God to do wickedness, and from Shaddai to do iniquity” 34:10 k051 rc://*/ta/man/translate/figs-ellipsis חָלִ֖לָ⁠ה לָ⁠אֵ֥ל מֵ⁠רֶ֗שַׁע וְ⁠שַׁדַּ֥י מֵ⁠עָֽוֶל 1 Elihu is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “Far be it from God to do wickedness, and far be it from Shaddai to do iniquity” 34:11 ia8g rc://*/ta/man/translate/writing-pronouns יְשַׁלֶּם & יַמְצִאֶֽ⁠נּוּ 1 The pronoun **he** refers to God in both instances. It may be helpful to clarify this for your readers. Alternate translation: “God repays … God causes it to find him” @@ -2637,6 +2640,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 34:27 mv8l rc://*/ta/man/translate/figs-metaphor וְ⁠כָל־דְּ֝רָכָ֗י⁠ו לֹ֣א הִשְׂכִּֽילוּ 1 Elihu is speaking of how God wants people to live as if that were a series of **ways** or paths that God wants people to walk along. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “and they did not respect the manner in which God wants people to live” 34:28 d5r1 rc://*/ta/man/translate/grammar-connect-logic-result לְ⁠הָבִ֣יא עָ֭לָי⁠ו צַֽעֲקַת־דָּ֑ל 1 In the first part of this verse, Elihu is indicating the result of what he described in the previous verse, wicked people not obeying God’s commandments or respecting the way God wants people to live. If it would be helpful to your readers, you could indicate this explicitly in your translation. It may be helpful to begin a new sentence here. Alternate translation: “As a result, they caused the cry of the poor to come to God” 34:28 k066 rc://*/ta/man/translate/figs-nominaladj דָּ֑ל & עֲנִיִּ֣ים 1 Elihu is using the adjectives **poor** and **afflicted** as nouns to mean certain kinds of people. Your language may use adjectives in the same way. If not, you can translate these words with equivalent phrases. Alternate translation: “poor people … afflicted people” +34:28 msid rc://*/ta/man/translate/figs-activepassive עֲנִיִּ֣ים 1 See how you translated the term **lowly** in [29:12](../29/12.md). 34:28 k067 rc://*/ta/man/translate/figs-idiom יִשְׁמָֽע 1 Elihu is using the term **heard** in a specific sense to mean “answered.” Alternate translation: “God answered” 34:29 k61c rc://*/ta/man/translate/figs-rquestion וְ⁠ה֤וּא יַשְׁקִ֨ט ׀ וּ⁠מִ֥י יַרְשִׁ֗עַ וְ⁠יַסְתֵּ֣ר פָּ֭נִים וּ⁠מִ֣י יְשׁוּרֶ֑⁠נּוּ 1 Elihu is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate these questions as statements or as exclamations. Alternate translation: “Even if God is silent, no one can condemn him. If God hides his face, no one can perceive him” 34:29 w485 rc://*/ta/man/translate/figs-synecdoche פָּ֭נִים 1 Elihu is using one part of God, his **face**, to mean all of him in the act of hiding himself. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “himself” @@ -2664,8 +2668,8 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 34:36 w7eb rc://*/ta/man/translate/figs-idiom עַל־תְּ֝שֻׁבֹ֗ת בְּ⁠אַנְשֵׁי־אָֽוֶן 1 Elihu is using the word **among** in a sense that suggests that one thing is associated with another. He means that Job responds in a way associated with **men of iniquity**, as if he were such a person himself. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “because he answers as men of iniquity would” 34:37 fm5k rc://*/ta/man/translate/translate-symaction יִסְפּ֑וֹק 1 As in [27:23](../27/23.md), here clapping one’s hands is a symbolic action that expresses derision. If it would be helpful to your readers, you could indicate that explicitly in your translation. Alternate translation: “he claps his hands derisively” 34:37 g7nc rc://*/ta/man/translate/figs-metonymy וְ⁠יֶ֖רֶב אֲמָרָ֣י⁠ו לָ⁠אֵֽל 1 Elihu is using the term **words** to mean what Job has been saying by using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and he says more and more things against God” -35:intro mfr6 0 # Job 35 General Notes\n\n## Structure and formatting\n\nThis chapter is a continuation of Elihu’s speech. In this chapter, Elihu speaks primarily to Job, although in the last verse he speaks about Job to the others who are present.\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry.\n\n## Special Concepts in this Chapter\n\n### Does God not benefit when humans do what is right?\n\nIn verses 6–8, Elihu tells Job that whether he is good or bad has no effect on God; that only affects other people. Elihu probably means that God does not owe Job anything for being good and that God does not have to defend himself against Job being bad. But if what Elihu says is taken in a general sense, then it does not express the full teaching of the Bible. Elsewhere the Bible says that God is delighted when people obey him and that God grieves when people sin, knowing the destructive effects that this will have. God is glorified when people acknowledge that humans flourish when they obey his commandments. Elihu, like Job’s friends, says things that are true to a certain extent but that do not fully express the counsel of God as found in the Bible as a whole.\n\n## Translation Issues in this Chapter\n\n### reference of “you” and “your”\n\nThroughout this chapter, Elihu uses the pronouns “you” and “your” to address Job individually, so use the singular form in your translation if your language marks that distinction. In verse 3, in the quotation by Elihu, the pronoun “you” is also singular because Job is using it to address God. -35:1 k080 rc://*/ta/man/translate/figs-hendiadys וַ⁠יַּ֥עַן & וַ⁠יֹּאמַֽר 1 See how you translated the same expression in [34:1](../34/01.md). Alternate translation: “And … responded” +35:intro mfr6 0 # Job 35 General Notes\n\n## Structure and Formatting\n\nThis chapter is a continuation of Elihu’s speech. In this chapter, Elihu speaks primarily to Job, although in the last verse he speaks about Job to the others who are present.\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry.\n\n## Special Concepts in this Chapter\n\n### Does God not benefit when humans do what is right?\n\nIn verses 6–8, Elihu tells Job that whether he is good or bad has no effect on God; that only affects other people. Elihu probably means that God does not owe Job anything for being good and that God does not have to defend himself against Job being bad. But if what Elihu says is taken in a general sense, then it does not express the full teaching of the Bible. Elsewhere the Bible says that God is delighted when people obey him and that God grieves when people sin, knowing the destructive effects that this will have. God is glorified when people acknowledge that humans flourish when they obey his commandments. Elihu, like Job’s friends, says things that are true to a certain extent but that do not fully express the counsel of God as found in the Bible as a whole.\n\n## Translation Issues in this Chapter\n\n### reference of “you” and “your”\n\nThroughout this chapter, Elihu uses the pronouns “you” and “your” to address Job individually, so use the singular form in your translation if your language marks that distinction. In verse 3, in the quotation by Elihu, the pronoun “you” is also singular because Job is using it to address God. +35:1 k080 rc://*/ta/man/translate/figs-hendiadys וַ⁠יַּ֥עַן אֱלִיה֗וּ וַ⁠יֹּאמַֽר 1 See how you translated the same expression in [34:1](../34/01.md). Alternate translation: “And Elihu said further, in light of what he had already said” 35:2 s9jw rc://*/ta/man/translate/figs-rquestion הֲ֭⁠זֹאת חָשַׁ֣בְתָּ לְ⁠מִשְׁפָּ֑ט 1 Elihu is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “You should not consider this to be justice!” 35:2 g7jg rc://*/ta/man/translate/figs-yousingular הֲ֭⁠זֹאת חָשַׁ֣בְתָּ לְ⁠מִשְׁפָּ֑ט 1 As the General Notes to this chapter discuss, the word **you** is singular here and throughout the chapter because Elihu is addressing Job directly. So use the singular form in your translation if your language marks that distinction. 35:2 yh9l rc://*/ta/man/translate/figs-abstractnouns הֲ֭⁠זֹאת חָשַׁ֣בְתָּ לְ⁠מִשְׁפָּ֑ט 1 If your language does not use an abstract noun for the idea of **justice**, you could express the same idea in another way. Alternate translation: “You should not consider this a just thing to say!” @@ -2710,517 +2714,608 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 35:16 k102 rc://*/ta/man/translate/figs-synecdoche וְ֭⁠אִיּוֹב & יִפְצֶה־פִּ֑י⁠הוּ 1 Elihu is using the first part of the speaking process, opening one’s **mouth**, to mean the entire process of speaking. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “So Job speaks” 35:16 k103 rc://*/ta/man/translate/figs-abstractnouns בִּ⁠בְלִי־דַ֝֗עַת 1 If your language does not use an abstract noun for the idea of **knowledge**, you could express the same idea in another way. Alternate translation, as in the UST: “without knowing what he is talking about” 35:16 ben3 rc://*/ta/man/translate/figs-metonymy מִלִּ֥ין יַכְבִּֽר 1 Elihu is using the term **words** to mean what Job has been saying by using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “he says many things” -36:intro pp2j 0 # Job 36 General Notes\n\n## Structure and formatting\n\nAccording to Elihu, instead of being punished for his sins, Job is sinning in the midst of these difficulties. This is the last of Elihu’s four statements and it is addressed first to Job’s friends and then to Job. (See: [[rc://*/tw/dict/bible/kt/sin]] and [[rc://*/tw/dict/bible/kt/testimony]])\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry. His attitude is not too different from Job’s friends.\n\n## Special concepts in this chapter\n\n### Yahweh’s justice\nThis chapter focuses on the justice of Yahweh. It is important to remember that justice won’t always come in this life. (See: [[rc://*/tw/dict/bible/kt/justice]]) -36:2 h1hx rc://*/ta/man/translate/figs-metaphor I will show you some things 0 Elihu speaks of explaining things to Job as if he were going to show those things to Job. Alternate translation: “I will explain some things to you” -36:3 c3pd rc://*/ta/man/translate/figs-metaphor I will obtain my knowledge from far off 0 Elihu speaks of having knowledge of many different subjects as if it were getting his knowledge from far away places. Alternate translation: “I will show you my great knowledge” -36:3 u4g9 rc://*/ta/man/translate/figs-abstractnouns that righteousness belongs to my Maker 0 Here the word “righteousness” can be translated with an adjective. Alternate translation: “that my Maker is righteous” -36:4 sqx3 my words will not be false 0 Alternate translation: “what I say will not be false” -36:4 br1k rc://*/ta/man/translate/figs-metaphor someone who is mature in knowledge is with you 0 The word “someone” refers to Elihu himself. He speaks of being very knowledgeable as if it were being mature in knowledge. Alternate translation: “I, who am with you, am very knowledgeable” -36:5 z14c See 0 Alternate translation: “Look” or “Listen” or “Pay attention to what I am about to tell you” -36:5 j9ct rc://*/ta/man/translate/figs-doublet he is mighty in strength of understanding 0 The phrase “mighty in strength” forms a doublet that means “very strong.” Elihu speaks of God understanding everything perfectly as if his understanding were very strong. Alternate translation: “he is very strong in understanding” or “he understands everything completely” (See also: [[rc://*/ta/man/translate/figs-metaphor]]) -36:7 q9mj rc://*/ta/man/translate/figs-metaphor He does not withdraw his eyes from righteous people 0 Elihu speaks of God protecting righteous people as if God were watching them with his eyes, and of God ceasing to protect them as if he withdrew his eyes from them. Alternate translation: “He does not stop protecting the righteous people” -36:7 yc6f rc://*/ta/man/translate/figs-metaphor sets them on thrones like kings 0 Elihu speaks of God honoring the righteous people as if God were causing them to sit on thrones like kings do. -36:7 x6yz rc://*/ta/man/translate/figs-metaphor they are lifted up 0 Elihu speaks of God honoring the righteous people as if he lifted them up to a high place. If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “he lifts them up” or “he honors them” (See also: [[rc://*/ta/man/translate/figs-activepassive]]) -36:8 a6cw rc://*/ta/man/translate/figs-activepassive If they are bound in chains 0 Here the word “they” refers righteous people whom God will discipline if they sin. If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “If someone binds them in chains” or “If someone makes them a prisoner” -36:8 f3xm rc://*/ta/man/translate/figs-metaphor trapped in cords of suffering 0 Elihu speaks of a person being made to suffer as if that person were trapped in ropes that cause suffering. Alternate translation: “someone causes them to suffer” (See also: [[rc://*/ta/man/translate/figs-activepassive]]) -36:9 qj2k rc://*/ta/man/translate/figs-ellipsis their transgressions and their pride 0 The verb may be supplied from the previous phrase. Alternate translation: “he reveals to them their transgressions and their pride” -36:10 i8aj rc://*/ta/man/translate/figs-metaphor He also opens their ears 0 Elihu speaks of causing a person to listen as if it were opening that person’s ear. Alternate translation: “He also causes them to listen” -36:10 gn8h rc://*/ta/man/translate/figs-abstractnouns to his instruction 0 The noun “instruction” can be translated with a verbal phrase. Alternate translation: “to what he is instructing them” -36:10 emb8 rc://*/ta/man/translate/figs-metaphor to turn back from iniquity 0 Elihu speaks of stopping an action as if it were turning back from it. Alternate translation: “to stop committing iniquity” -36:11 hx9k rc://*/ta/man/translate/figs-synecdoche they will spend their days in prosperity, their years in contentment 0 The words “days” and “years” both refer to the person’s lifetime. Alternate translation: “they will spend their lives in prosperity and contentment” -36:12 q2nz rc://*/ta/man/translate/figs-metaphor they will perish by the sword 0 Elihu speaks of a person dying violently as if someone had killed them with a sword. Alternate translation: “they will die a violent death” -36:13 j1gi rc://*/ta/man/translate/figs-metonymy who are godless in heart 0 Here the word “heart” refers to the thoughts and emotions. The phrase may indicate that the person stubbornly refuses to trust God. Alternate translation: “who refuse to trust in God” -36:13 z1u5 rc://*/ta/man/translate/figs-metaphor store up their anger 0 Elihu speaks of a person remaining angry as if that person stored up their anger like one would store up treasure. Alternate translation: “are always angry” -36:13 a4sw rc://*/ta/man/translate/figs-metaphor even when God ties them up 0 Elihu speaks of God disciplining people as if God were tying them up with ropes. Alternate translation: “even when God punishes them” -36:14 ny42 their lives end among the cultic prostitutes 0 Here “cultic prostitutes” refers to young men who served in pagan temples performing sexually immoral acts as part of their rituals. This phrase could mean: (1) the godless die because of their immoral behavior or (2) the godless die in shame and disgrace. -36:15 wt6t rc://*/ta/man/translate/figs-metaphor he opens their ears 0 Elihu speaks of God causing a person to listen as if God were opening their ears. See how you translated this in [Job 36:10](../36/10.md). Alternate translation: “he causes them to listen” -36:16 h4g2 rc://*/ta/man/translate/figs-metaphor into a broad place where there is no hardship 0 Elihu speaks of living without trouble as if it were being in a wide-open space where there were no hardships. -36:16 qjt9 rc://*/ta/man/translate/figs-metaphor where your table would be set with food full of fatness 0 Elihu speaks of living prosperously as if it were having one’s table filled with the best foods. -36:16 yn9l rc://*/ta/man/translate/figs-activepassive your table would be set 0 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “your servants would set your table” -36:16 pw88 rc://*/ta/man/translate/figs-idiom food full of fatness 0 Meat that had plenty of fat on it was a sign of prosperity because the animals were healthy and well-fed. Alternate translation: “the very best food” -36:17 ybk9 you are full of judgment on wicked people 0 This could mean: (1) “God is punishing you as he would punish the wicked” or (2) “you are obsessed with the judgment that the wicked deserve.” -36:17 ji7m rc://*/ta/man/translate/figs-personification judgment and justice have laid hold of you 0 Elihu speaks of God judging Job and giving him justice as if judgment and justice were people that have laid hold of Job. Alternate translation: “God has brought you to judgment and given you justice” -36:18 mp6j Do not let your anger entice you to mockery 0 Some versions of the Bible translate this as “Beware that you are not enticed by wealth.” -36:19 m4pr rc://*/ta/man/translate/figs-rquestion Can your wealth benefit you, so that you will not be in distress, or can all the force of your strength help you? 0 Elihu asks these questions to state that money and power will not be able to help Job if he acts unjustly. Alternate translation: “Your wealth cannot cause you to no longer be in distress, and all the force of your strength cannot help you.” -36:19 z8pw all the force of your strength 0 Alternate translation: “all of your great strength” or “all of your mighty efforts” -36:20 q5v5 rc://*/ta/man/translate/figs-metaphor when peoples are cut off in their place 0 This could mean: (1) that “peoples” refers to people in general and “cut off in their place” is a metaphor for oppressing others by dragging them away from their homes. Alternate translation: “when people drag others away from their homes” or (2) that “peoples” represents nations and “cut off in their place” is a metaphor for nations being destroyed. Alternate translation: “when nations will perish” -36:21 qhr8 rc://*/ta/man/translate/figs-activepassive you are being tested by suffering 0 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “God is testing you by making you suffer” -36:22 c7mn See, God 0 Alternate translation: “You know this already: God” -36:22 x4qx God is exalted in his power 0 This could mean: (1) “God is extremely powerful” or (2) “people exalt God because he is powerful” -36:22 ay6d rc://*/ta/man/translate/figs-rquestion who is a teacher like him? 0 Elihu asks this rhetorical question to emphasize that no one is a teacher like God. Alternate translation: “no one is a teacher like him.” or “no one teaches like he does.” -36:23 r88v rc://*/ta/man/translate/figs-rquestion Who has ever instructed him about his way? 0 Elihu asks this rhetorical question to emphasize that no one has ever taught God what to do. Alternate translation: “No one has ever instructed him about what he should do.” -36:23 tz9r rc://*/ta/man/translate/figs-rquestion Who can ever say to him, ‘You have committed unrighteousness?’ 0 Elihu asks this rhetorical question to emphasize that no one can accuse God of having committed unrighteousness. Alternate translation: “No one can ever say to him, ‘You have committed unrighteousness.’” -36:25 c8rq rc://*/ta/man/translate/figs-metaphor they see those deeds only from far away 0 Elihu speaks of people not being fully able to understand God’s deeds as if people were only able to see those deeds from far away. Alternate translation: “they do not fully understand them” -36:26 k1vw See 0 Alternate translation: “Look” or “Listen” or “Pay attention to what I am about to tell you” -36:26 zd6h rc://*/ta/man/translate/figs-idiom the number of his years is incalculable 0 This refers to how long God has existed. Alternate translation: “people cannot know how long he has lived” or “people cannot know his age” -36:27 z98g rc://*/ta/man/translate/figs-explicit that he distills as rain from his vapor 0 The word “distills” can also mean “refine” or “filter.” Elihu describes how God turns the drops of water, or vapor, that he draws up into rain. Alternate translation: “that he turns into rain” -36:29 q3k1 rc://*/ta/man/translate/figs-rquestion can anyone understand the extensive spread of the clouds and the thunder from his hut? 0 Elihu asks this rhetorical question to emphasize that no one can do these things. Alternate translation: “no one can understand the extensive spread of the clouds and the thunder from his hut.” -36:29 a4ve rc://*/ta/man/translate/figs-abstractnouns the extensive spread of the clouds 0 The phrase “the extensive spread” can be translated with a verbal phrase. Alternate translation: “how the clouds spread across the sky” -36:29 wh4w rc://*/ta/man/translate/figs-metaphor from his hut 0 Elihu speaks of the sky as if it were a “hut” in which God lives. Alternate translation: “from the sky, where God lives” -36:30 ip5f See, he spreads 0 Alternate translation: “Look carefully and see how he spreads” -36:30 e9es rc://*/ta/man/translate/figs-metaphor and covers the roots of the sea 0 Elihu speaks of the deep parts of the sea as if the sea were a plant and its depths were its roots. This could mean: (1) although the lightning causes light in the sky, the deep parts of the sea remain dark. Alternate translation: “but the depths of the sea remain dark” or (2) the lightning in the sky cause even the depths of the sea to have light. Alternate translation: “and lights up the depths of the sea” -36:32 tsi9 rc://*/ta/man/translate/figs-metaphor He fills his hands with the lightning 0 Elihu speaks of the lightning that storms cause as if God were holding the lightning in his hand and directing it to strike where he wills. This could mean: (1) that God holds the lightning bolts in his hands in order to throw them, or (2) that God hides the lightning bolts in his hands until he is ready to use them. -36:33 k3qk Its thunder 0 Alternate translation: “The thunder caused by the lightning” or “The thunder” -36:33 se83 hear it is coming 0 Alternate translation: “hear that the storm is coming” -37:intro ccm7 0 # Job 37 General Notes\n\n## Structure and formatting\n\nAccording to Elihu, instead of being punished for his sins, Job is sinning in the midst of these difficulties. This is a continuation of the previous chapter and the last of Elihu’s four statements, and it is addressed first to Job’s friends and then to Job. (See: [[rc://*/tw/dict/bible/kt/sin]] and [[rc://*/tw/dict/bible/kt/testimony]])\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry. His attitude is not too different from Job’s friends.\n\n## Special concepts in this chapter\n\n### Yahweh’s justice\nThis chapter focuses on the justice of Yahweh. It is important to remember that justice won’t always come in this life. (See: [[rc://*/tw/dict/bible/kt/justice]]) -37:1 mup1 rc://*/ta/man/translate/figs-parallelism my heart trembles … it is moved out of its place 0 These two phrases mean basically the same thing and emphasize the intensity of his fear. -37:1 eid2 my heart trembles at this 0 The word “this” refers to the storm in [Job 36:33](../36/33.md). -37:1 nhy8 rc://*/ta/man/translate/figs-metaphor it is moved out of its place 0 Elihu speaks of his heart beating violently as if it were to jump out of his chest. Alternate translation: “it moves out of its place” or “it beats violently” (See also: [[rc://*/ta/man/translate/figs-activepassive]]) -37:2 ilg9 rc://*/ta/man/translate/figs-metaphor the noise of his voice, the sound that goes out from his mouth 0 These two phrases mean basically the same thing. Elihu speaks of the thunder as if it is God’s voice. (See also: [[rc://*/ta/man/translate/figs-parallelism]]) -37:3 q5ea rc://*/ta/man/translate/figs-metaphor to the edges of the earth 0 Elihu speaks of the farthest places on the earth as if they were the earth’s borders. Alternate translation: “everywhere in the world” -37:4 l4nh rc://*/ta/man/translate/figs-metaphor A voice roars after it … the voice of his majesty 0 Elihu continues to speak of the thunder as if it is God’s voice. -37:4 x26r roars after it 0 Alternate translation: “roars after the lightning” -37:4 nei1 the voice of his majesty 0 Alternate translation: “his majestic voice” -37:4 k5js rc://*/ta/man/translate/figs-activepassive when his voice is heard 0 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “when people hear his voice” -37:6 btz3 rc://*/ta/man/translate/figs-ellipsis likewise to the rain shower 0 The verb may be supplied from the previous phrase. Alternate translation: “likewise, he says to the rain shower” -37:7 y45f rc://*/ta/man/translate/figs-synecdoche He stops the hand of every man 0 Here the word “hand” represents the entire person. Alternate translation: “He stops every man” -37:9 cpb8 rc://*/ta/man/translate/figs-explicit The storm comes from its chamber in the south and the cold from the scattering winds in the north 0 In Israel, strong wind storms blow in from the south and cold weather approaches from the north. -37:9 j84c rc://*/ta/man/translate/figs-metaphor The storm comes from its chamber in the south 0 Elihu speaks of the storm blowing in from the south as if the storm has a place where it resides until it comes. -37:10 u9mk rc://*/ta/man/translate/figs-metaphor By the breath of God ice is given 0 Elihu speaks of the cold north wind as if it were God’s breath. If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “God’s breath makes ice” (See also: [[rc://*/ta/man/translate/figs-activepassive]]) -37:10 dc5f rc://*/ta/man/translate/figs-simile frozen like metal 0 Elihu compares the hardness of ice to the hardness of metal. Alternate translation: “frozen, as hard as metal” -37:11 gl6n rc://*/ta/man/translate/figs-metaphor he weighs down the thick cloud with moisture 0 Elihu speaks of God causing the storm clouds to be full of water as if the moisture weighed heavily on the clouds. Alternate translation: “he causes the thick clouds to be full of moisture” -37:13 it32 rc://*/ta/man/translate/figs-abstractnouns sometimes it happens for correction 0 The word “correction” can be translated with a verbal phrase. The object of his “correction” is people. Alternate translation: “sometimes it happens to correct his people” (See also: [[rc://*/ta/man/translate/figs-explicit]]) -37:13 mjf4 rc://*/ta/man/translate/figs-explicit sometimes for his land 0 This means that the rain waters the ground and causes vegetation to grow. Alternate translation: “sometimes to water the land” -37:13 uep4 rc://*/ta/man/translate/figs-abstractnouns sometimes as acts of covenant faithfulness 0 If your language does not use an abstract noun for the idea behind the word **faithfulness**, you can express the same idea with a verbal form such as “faithful” or “faithfully.” Alternate translation: “sometimes to act faithfully to his covenant” or “sometimes to be faithful to his people” -37:15 ch2b rc://*/ta/man/translate/figs-rquestion Do you know how God establishes the clouds and makes the lightning bolts to flash in them? 0 Elihu asks this question to emphasize that Job cannot know this. Alternate translation: “You cannot understand how God establishes the clouds and makes the lightning bolts to flash in them.” -37:15 cbz2 establishes the clouds 0 Alternate translation: “controls the clouds” or “makes the clouds obey him” -37:16 w6jd rc://*/ta/man/translate/figs-rquestion Do you understand the floating of the clouds, the marvelous deeds of God, who is perfect in knowledge? 0 Elihu asks this question to emphasize that Job does not know these things. Alternate translation: “You do not understand the floating of the clouds, the marvelous deeds of God, who is perfect in knowledge.” -37:16 z95q the floating of the clouds 0 Alternate translation: “how the clouds float” -37:16 s2ui rc://*/ta/man/translate/figs-ellipsis the marvelous deeds of God 0 The verb may be supplied from the previous phrase. Alternate translation: “or do you understand the marvelous deeds of God” or “and you do not understand the marvelous deeds of God” -37:17 a6f1 rc://*/ta/man/translate/figs-rquestion Do you understand how your garments become hot … from the south? 0 Elihu asks this question to emphasize that Job does not know these things. Alternate translation: “You do not understand how your garments become hot … from the south.” -37:17 hy96 how your garments become hot 0 Alternate translation: “how you become hot in your clothes” or “how you sweat in your clothes” -37:17 r98k rc://*/ta/man/translate/figs-explicit because the wind comes from the south 0 In Israel, hot winds blow in across the desert from the south and cause hot temperatures. Alternate translation: “because of the hot, dry wind blowing in from the south” -37:18 zlb7 rc://*/ta/man/translate/figs-rquestion Can you spread out the sky … a mirror of cast metal? 0 Elihu asks this question to emphasize that Job cannot do this. Alternate translation: “You cannot spread out the sky … a mirror of cast metal.” -37:18 c2kf rc://*/ta/man/translate/figs-metaphor as strong as a mirror of cast metal 0 In biblical days, mirrors were made of metal. Elihu speaks of the sky giving no rain as if it were as hard as solid metal. -37:18 ww4s cast metal 0 This refers to metal that is melted, poured into a mold, and then hardens as it cools. -37:19 s7ig rc://*/ta/man/translate/figs-exclusive Teach us what we should say to him 0 Here the words “us” and “we” refer to Elihu, Eliphaz, Bildad, and Zophar, but not to Job. Elihu uses this phrase sarcastically. -37:19 q3st rc://*/ta/man/translate/figs-metaphor because of the darkness of our minds 0 Elihu speaks of the inability to understand as if it were having darkness in one’s mind. Alternate translation: “because we do not understand” -37:20 z1tr rc://*/ta/man/translate/figs-rquestion Should he be told that I wish to speak with him? 0 Elihu asks this rhetorical question to emphasize that no one can do this. Alternate translation: “I cannot have someone tell him that I wish to speak with him.” -37:20 fp7n rc://*/ta/man/translate/figs-activepassive Should he be told 0 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “Should I have someone tell him” -37:20 b2q9 rc://*/ta/man/translate/figs-rquestion Would a person wish to be swallowed up? 0 Elihu asks this rhetorical question to emphasize that no one would want this to happen. Alternate translation: “No person would want to be swallowed up.” -37:20 x2hn rc://*/ta/man/translate/figs-metaphor to be swallowed up 0 Elihu speaks of a person being destroyed as if the person were swallowed up. If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “for God to destroy him” (See also: [[rc://*/ta/man/translate/figs-activepassive]]) -37:22 l64j rc://*/ta/man/translate/figs-metaphor over God is fearsome majesty 0 The word “fearsome” means that it causes fear. Elihu speaks of God’s majesty as if it were something that rests upon God. Alternate translation: “God’s majesty causes people to fear” -37:23 c4sd rc://*/ta/man/translate/figs-metaphor we cannot find him 0 This could mean: (1) “we cannot approach him” or (2) this is a metaphor in which Elihu speaks of a person’s being unable to fully understand God as if he could not find God. Alternate translation: “we cannot comprehend him” -37:24 n2pv rc://*/ta/man/translate/figs-metonymy those who are wise in their own minds 0 Here “minds” represents the person’s thoughts. Alternate translation: “those who are wise in their own thinking” or “those who consider themselves to be wise” -38:intro bs8p 0 # Job 38 General Notes\n\n## Structure and formatting\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry. Yahweh finally speaks in this chapter.\n\n## Special concepts in this chapter\n\n### Yahweh’s greatness\nYahweh is far greater than any man. He is the creator of the earth, and his ways will not always be understood by men because their knowledge is always limited.\n\n## Important figures of speech in this chapter\n\n### Rhetorical questions\n\nYahweh uses a series of rhetorical questions in this chapter in order to defend his character. (See: [[rc://*/ta/man/translate/figs-rquestion]]) -38:1 b53y Then Yahweh called 0 Here, the word “then” marks the beginning of a new part of the book. See if your language has a similar way to introduce a new scene. Alternate translation: “After all that had happened, Yahweh called. -38:1 zh2u called to Job 0 Alternate translation: “answered Job” or “responded to Job” -38:1 zk13 out of a fierce storm 0 Alternate translation: “from a powerful storm” -38:2 ln5m rc://*/ta/man/translate/figs-rquestion Who is this who brings darkness to plans by means of words without knowledge? 0 Yahweh uses this question to emphasize that Job spoke of things he did not know about. If it would be helpful in your language, you could express this question as a statement. Alternate translation: “You bring darkness to my plans by means of words without knowledge.” -38:2 u9fl Who is this who brings 0 Alternate translation: “Who are you to bring” -38:2 kw1v rc://*/ta/man/translate/figs-metaphor brings darkness to plans 0 “obscures my plans” or “confuses my purposes.” How Job confuses God’s plans is spoken of as if he were making God’s plans harder to see. If your language does not use an abstract noun for the idea behind the word **darkness**, you can express the same idea with a verbal form such as “darkens.” Alternate translation: “darkens plans” or “makes plans hard to see” (See also: [[rc://*/ta/man/translate/figs-abstractnouns]]) -38:2 lq69 by means of words without knowledge 0 Alternate translation: “by speaking of things about which you do not know” -38:2 nng1 rc://*/ta/man/translate/figs-abstractnouns words without knowledge 0 If your language does not use an abstract noun for the idea behind the word **knowledge**, you can express the same idea with an adjective. Alternate translation: “unknowing words” or “ignorant words” -38:3 ur9i rc://*/ta/man/translate/figs-idiom gird up your loins like a man 0 “tie your robe up around your waist like a man.” Men tied up their robes around their waists so that their legs could move more freely as they did heavy work. The idiom “gird up your loins like a man” means to get ready to do something involving action such as work, a contest, or a battle. Job was to prepare for the hard work of answering God. Alternate translation: “get yourself ready for hard work” -38:4 k38w rc://*/ta/man/translate/figs-rquestion 0 # General Information:\n\nYahweh begins to challenge Job with a series of questions that emphasize he created the earth and Job did not. -38:4 xgy2 rc://*/ta/man/translate/figs-rquestion Where were you when I laid the earth’s foundations? Tell me, if you have so much understanding 0 If it would be helpful in your language, you could express this question as a statement. Alternate translation: “Tell me where you were when I laid the foundations of the earth, if you have so much understanding” -38:4 e2l4 rc://*/ta/man/translate/figs-metaphor I laid the earth’s foundations 0 Yahweh describes creating the earth as though he was building a structure. -38:4 p418 rc://*/ta/man/translate/figs-abstractnouns if you have so much understanding 0 If your language does not use an abstract noun for the idea behind the word **understanding**, you can express the same idea with a verbal form such as “understand.” Alternate translation: “if you understand so much” -38:5 y99g rc://*/ta/man/translate/figs-rquestion Who determined its dimensions? Tell me, if you know 0 If it would be helpful in your language, you could express this question as a statement. Alternate translation: “Tell me who determined its dimensions, if you know” -38:5 sp2s dimensions 0 Alternate translation: “size” -38:5 nt85 rc://*/ta/man/translate/figs-rquestion Who stretched the measuring line over it? 0 If it would be helpful in your language, you could express this question as a statement. Alternate translation: “Tell me who stretched the measuring line over it.” -38:5 wjp1 measuring line 0 a rope or cord that people use to make something the right size and shape -38:6 i7br rc://*/ta/man/translate/figs-rquestion 0 # General Information:\n\nThe word “its” refers to the earth. Yahweh uses more questions to emphasize that Job could never understand how great God is. -38:6 a776 Connecting Statement: 0 # Connecting Statement:\n\nYahweh continues to challenge Job. -38:6 i5wb rc://*/ta/man/translate/figs-rquestion On what were its foundations laid? 0 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. If it would be helpful in your language, you could express the idea behind this question as a statement. Alternate translation: “On what did I set its foundations?” or “Tell me on what its foundations were laid.” (See also: [[rc://*/ta/man/translate/figs-activepassive]]) -38:6 p5tv rc://*/ta/man/translate/figs-rquestion Who laid its cornerstone 0 If it would be helpful in your language, you could express this question as a statement. Alternate translation: “Tell me who laid its cornerstone” -38:7 r55l rc://*/ta/man/translate/figs-rquestion 0 Job finishes the rhetorical question that begins with the words “Who laid its cornerstone” in verse 6. -38:7 g3kf rc://*/ta/man/translate/figs-rquestion when the morning stars … the sons of God shouted for joy? 0 Job finishes the rhetorical question that begins with the words “Who laid its cornerstone” in verse 6. If it would be helpful in your language, you could express this question as a statement. “Tell me who laid its cornerstone when the morning stars … the sons of God shouted for joy.” -38:7 ql8y rc://*/ta/man/translate/figs-personification when the morning stars sang together 0 The morning stars are spoken of as singing like people sing. Possible meanings are: (1) the “morning stars” are the same as the “sons of God” in the next line or (2) “the morning stars” refer to stars in the sky. -38:7 z79e the morning stars 0 Alternate translation: “the bright stars that shine in the morning” -38:7 j365 sons of God 0 This refers to angels, heavenly beings. See how you translated this in [Job 1:6](../01/06.md). -38:7 x5id rc://*/ta/man/translate/figs-abstractnouns shouted for joy 0 If your language does not use an abstract noun for the idea behind the word **joy**, you can express the same idea with the adverb “joyfully.” Alternate translation: “shouted joyfully” -38:7 uc38 for joy 0 Alternate translation: “because they were full of joy” -38:8 nk5s rc://*/ta/man/translate/figs-rquestion 0 # General Information:\n\nYahweh uses another question to emphasize that he created the earth and Job did not. -38:8 h82c Connecting Statement: 0 # Connecting Statement:\n\nYahweh continues to challenge Job. -38:8 i6wl rc://*/ta/man/translate/figs-rquestion Who shut up the sea … of the womb 0 This can be translated as a command. Alternate translation: “Tell me who shut up the sea … of the womb” -38:8 x8t1 rc://*/ta/man/translate/figs-metaphor shut up the sea with doors 0 Yahweh compares the way that he prevented the sea from covering all of the earth to holding it back with doors. Alternate translation: “prevented the water from flooding over the land” -38:8 txy1 rc://*/ta/man/translate/figs-simile as if it had come out of the womb 0 Yahweh compares his creation of the sea to childbirth. -38:9 un26 rc://*/ta/man/translate/figs-rquestion 0 This is the end of the rhetorical question that begins with the words “Who shut up” in verse 8. -38:9 fhm1 rc://*/ta/man/translate/figs-rquestion when I made clouds … and thick darkness its swaddling bands? 0 This can be translated as a command. Alternate translation: “Tell me who shut up … when I made clouds … and thick darkness its swaddling bands.” -38:9 n9tt its clothing 0 Alternate translation: “as clothes for the sea” -38:9 zkz3 rc://*/ta/man/translate/figs-abstractnouns thick darkness its swaddling bands 0 If your language does not use an abstract noun for the idea behind the word **darkness**, you can express the same idea with the adjective “dark.” Alternate translation: “made dark clouds its swaddling bands” -38:9 s1lf swaddling bands 0 long pieces of cloth that people use to wrap a baby in after it is born -38:10 iq3r I marked out for the sea my boundary 0 Alternate translation: “I made a boundary for the sea” -38:10 j829 boundary 0 Yahweh set a limit beyond which the sea was not allowed to cross. -38:10 hyj2 rc://*/ta/man/translate/figs-metaphor I placed its bars and doors 0 Yahweh compares the way that he made a boundary for the sea to containing the sea with bars and doors. Alternate translation: “I set up its barriers” -38:10 b38y bars 0 long pieces of wood or metal that are used to keep a door shut -38:11 hv5f rc://*/ta/man/translate/figs-personification when I said to it 0 “when I said to the sea.” Yahweh speaks to the sea as though it were a person. -38:11 ixn6 rc://*/ta/man/translate/figs-explicit You may come this far, but no farther 0 The words “this far” mean only as far as the boundary that Yahweh set up. Alternate translation: “You may come as far as this boundary, but no farther” -38:11 iy3q rc://*/ta/man/translate/figs-personification to the pride of your waves 0 “to the power of your waves.” The waves are spoken of as if they could have pride. If your language does not use an abstract noun for the idea behind the word **pride**, you can express the same idea with the adjective “proud.” Alternate translation: “to your proud waves” or “to your powerful waves” (See also: [[rc://*/ta/man/translate/figs-abstractnouns]]) -38:12 c1ks rc://*/ta/man/translate/figs-rquestion 0 # General Information:\n\nYahweh uses a question to emphasize that he created the light of day and Job did not. -38:12 b56i rc://*/ta/man/translate/figs-rquestion 0 Yahweh continues to challenge Job. He begins to ask a rhetorical question. -38:12 hi2g rc://*/ta/man/translate/figs-rquestion Have you … to know its place 0 This question expects a negative answer. If it would be helpful in your language, you could express this question as a statement. Alternate translation: “You have never … shaken the wicked out of it.” -38:12 i57a rc://*/ta/man/translate/figs-personification given orders to the morning 0 Yahweh describes the morning as being able to receive orders and know things like a person. -38:12 gc16 caused the dawn to know its place 0 Alternate translation: “caused the dawn to know where it belongs” -38:12 q9wm dawn 0 the daylight that appears in the morning sky before the sun rises -38:13 zak3 Connecting Statement: 0 # Connecting Statement:\n\nThis is the end of the rhetorical question that begins with the words “Have you given” in verse 12. -38:13 l3k7 rc://*/ta/man/translate/figs-rquestion so that it might take hold … shake the wicked out of it? 0 This is the end of the rhetorical question that begins with the words “Have you given” in verse 12. This question expects a negative answer. If it would be helpful in your language, you could express this question as a statement. “You have never given … so that it might take hold … shaken the wicked out of it.” -38:13 s9db rc://*/ta/man/translate/figs-metaphor take hold of the edges of the earth 0 The light of dawn is spoken of as if it seizes the horizons of the earth. Alternate translation: “grasp the ends of the earth” (See also: [[rc://*/ta/man/translate/figs-personification]]) -38:13 m62q rc://*/ta/man/translate/figs-metaphor shake the wicked out of it 0 The daylight is pictured as causing wicked people to leave like shaking something to remove unwanted things. Alternate translation: “shake wicked people out of the earth” -38:14 m9rx rc://*/ta/man/translate/figs-simile The earth is changed in appearance like clay changes under a seal 0 At nighttime, people cannot see clearly, but in the morning the light reveals the distinct shape of everything, just like a seal creates distinct images in clay. -38:14 dn8y rc://*/ta/man/translate/figs-simile all things on it stand out clearly like the folds of a piece of clothing 0 Here “it” refers to the earth. This phrase has a similar meaning to the first phrase in this verse. (See also: [[rc://*/ta/man/translate/figs-parallelism]]) -38:15 w5i8 rc://*/ta/man/translate/figs-activepassive From wicked people their ‘light’ is taken away 0 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “The morning takes away the ‘light’ of wicked people” -38:15 jfq3 rc://*/ta/man/translate/figs-irony their ‘light’ 0 The wicked consider darkness to be their light, because they do their evil deeds in the darkness and they are familiar with the darkness. -38:15 e6v7 rc://*/ta/man/translate/figs-metaphor their uplifted arm is broken 0 The raised arm of the wicked represents their power and intention to do evil things, but the wicked stop doing those evil things when the morning light comes. -38:16 e754 rc://*/ta/man/translate/figs-rquestion 0 # General Information:\n\nYahweh uses five questions to emphasize that he understands the earth and seas and Job does not. -38:16 yt52 Connecting Statement: 0 # Connecting Statement:\n\nYahweh continues to challenge Job. -38:16 vy8n rc://*/ta/man/translate/figs-rquestion Have you gone to the sources of the waters of the sea? 0 If it would be helpful in your language, you could express this question as a statement. Alternate translation: “You have not gone to the sources of the waters of the sea.” -38:16 lcg5 rc://*/ta/man/translate/figs-rquestion Have you walked in the lowest parts of the deep? 0 If it would be helpful in your language, you could express this question as a statement. Alternate translation: “You have not walked in the lowest parts of the deep.” -38:16 kmu4 the sources of the waters 0 Alternate translation: “the springs” -38:16 jrv9 rc://*/ta/man/translate/figs-nominaladj the deep 0 This refers to the sea or ocean where the water is very deep. Alternate translation: “the deep sea” or “the ocean depths” or “the deep water” -38:17 a7xy rc://*/ta/man/translate/figs-metaphor Have the gates of death been revealed to you 0 Death is spoken of as if it were a city that had gates through which people enter into it. This can be expressed in active form. Alternate translation: “Has anyone shown the gates of death to you” (See also: [[rc://*/ta/man/translate/figs-activepassive]]) -38:17 g37w the shadow of death 0 See how you translated this in [Job 3:5](../03/05.md). -38:18 q2iv rc://*/ta/man/translate/figs-rquestion Have you understood the earth in its expanse? 0 If it would be helpful in your language, you could express this question as a statement. Alternate translation: “You do not understand the earth in its expanse.” -38:18 k9n7 the earth in its expanse 0 Alternate translation: “the great broad places of the earth” -38:18 l8zz if you know it all 0 Alternate translation: “if you know all about these things” -38:19 kmt5 rc://*/ta/man/translate/figs-rquestion 0 # General Information:\n\nYahweh uses three questions to emphasize that he understands light and darkness and Job does not. Each of these verses have two parallel phrases. (See also: [[rc://*/ta/man/translate/figs-parallelism]]) -38:19 z2nq Connecting Statement: 0 # Connecting Statement:\n\nYahweh continues to challenge Job. -38:19 p4uw rc://*/ta/man/translate/figs-rquestion Where is the way to the resting place of light—as for darkness, where is its place? 0 This question can be expressed as a statement. Alternate translation: “You do not know the way to the resting place of light or the place of darkness.” -38:19 q3uk rc://*/ta/man/translate/figs-personification the resting place of light 0 “the dwelling of light.” Light is spoken of as having a resting place from which it comes forth each day. -38:19 he61 light 0 Alternate translation: “daylight” or “sunlight” -38:20 d9pc rc://*/ta/man/translate/figs-rquestion Can you lead light and darkness to their places of work? Can you find the way back to their houses for them? 0 These questions expect a negative answer. They can be expressed as statements. Alternate translation: “You cannot lead light and darkness to their places of work, or find the way back to their houses for them.” -38:20 tyy4 rc://*/ta/man/translate/figs-personification to their places of work 0 “to their territory.” Light and darkness are spoken of as being led out and back each day to accomplish Yahweh’s purposes. -38:21 ca1q rc://*/ta/man/translate/figs-irony Undoubtedly … so large 0 Yahweh uses mocking irony to emphasize that Job does not understand light and darkness. Alternate translation: “It is obvious that you do not know, because you were not born when I created them, and you are not very old” -38:21 zfd6 for you were born then 0 The word “then” refers to the time when light was created and separated from darkness. Alternate translation: “for you were already born when I created them” -38:21 hy8k the number of your days is so large 0 Alternate translation: “you have lived so many years” -38:22 h59t rc://*/ta/man/translate/figs-rquestion 0 # General Information:\n\nYahweh uses a question to emphasize that he rules over the natural world and Job does not. -38:22 w7gx rc://*/ta/man/translate/figs-rquestion 0 Yahweh continues to challenge Job. He bgins to ask a rhetorical question. -38:22 sj2h rc://*/ta/man/translate/figs-metaphor storehouses for the snow … storehouses for the hail 0 Snow and hail are pictured as being stored by Yahweh to do his will. -38:22 q2qv hail 0 balls of ice (usually small) that sometimes fall down from the sky during a storm -38:23 hve3 Connecting Statement: 0 # Connecting Statement:\n\nThe rhetorical question that begins with the words “Have you entered” in verse 22 ends here. -38:23 vl8g rc://*/ta/man/translate/figs-rquestion these things that I have kept … and war? 0 The rhetorical question that begins with the words “Have you entered” in verse 22 ends here. “You have never entered the storehouses for the snow, and you have never seen the storehouses for the hail, these things that I have kept … and war.” -38:23 fv91 these things that I have kept 0 The words “these things” refer to the snow and the hail (verse 22). -38:24 ctg6 rc://*/ta/man/translate/figs-activepassive What is the path to where the lightning bolts are distributed or to where the winds are scattered from the east over the earth? 0 These can be stated in active form. Alternate translation: “What is the path to where I distribute the lightning bolts or to where I scatter the winds from the east over the earth?” -38:24 auw5 the winds are scattered 0 Alternate translation: “the winds are blown” -38:25 q4hg rc://*/ta/man/translate/figs-rquestion 0 # General Information:\n\nYahweh questions Job to emphasize that he causes it to rain and thunder and Job does not. -38:25 f7pp rc://*/ta/man/translate/figs-rquestion 0 Yahweh continues to challenge Job. He begins to ask a series of rhetorical questions. -38:25 eh5t rc://*/ta/man/translate/figs-rquestion Who has created the channels for the floods of rain 0 If it would be helpful in your language, you could express this question as a statement. Alternate translation: “Only I have created the channels for the floods of rain” -38:25 j3xx rc://*/ta/man/translate/figs-rquestion or who has made a path for the thunder 0 If it would be helpful in your language, you could express this question as a statement. Alternate translation: “and only I have made a path for the thunder” -38:25 ve3k the floods of rain 0 Alternate translation: “the torrents of rain” -38:25 cd75 a path for the thunder 0 Alternate translation: “a way for the rumble of thunder to be heard.” -38:26 g934 rc://*/ta/man/translate/figs-parallelism on lands where no person exists, and on the wilderness, in which there is no one 0 These two phrases have nearly the same meaning. -38:26 na1j where no person exists 0 Alternate translation: “where there are no people” -38:27 b6m2 rc://*/ta/man/translate/figs-rquestion 0 The rhetorical question that begins with the words “Who has created” in verse 25 ends here. -38:27 lf5w rc://*/ta/man/translate/figs-rquestion to satisfy … sprout with grass? 0 The rhetorical question that begins with the words “Who has created” in verse 25 ends here. If it would be helpful in your language, you could express this question as a statement. “I am the one who has created … of rain, and I am the one who has made … to satisfy … sprout with grass.” -38:27 d9vt rc://*/ta/man/translate/figs-explicit to satisfy 0 The implied information is that it is the rain that meets the needs of the land to grow grass. Alternate translation: “so that the rain can satisfy the needs of” -38:27 q9sc rc://*/ta/man/translate/figs-hendiadys devastated and desolate 0 “ruined and wasted.” These two words have nearly the same meaning and emphasize the ruined and empty nature of these regions. -38:27 v1hz with grass 0 “the new grass” or “the fresh grass.” This is grass that is just starting to grow. -38:27 cug4 make the ground sprout with 0 Alternate translation: “make the ground support new grass” -38:28 t8tq rc://*/ta/man/translate/figs-rquestion 0 Yahweh begins a series of four questions to emphasize to Job that he makes rain, dew, ice, and frost and Job does not. Rain, dew, ice, and frost are spoken of as though they could be born like people are. (See also: [[rc://*/ta/man/translate/figs-personification]]) -38:28 y3ap Connecting Statement: 0 # Connecting Statement:\n\nYahweh continues to challenge Job. -38:28 be1t rc://*/ta/man/translate/figs-rquestion Does the rain have a father, or, who fathers the drops of dew? 0 These can be translated as statements. Alternate translation: “Tell me who the rain’s father is, and tell me who has become the father of the drops of dew.” -38:28 geg1 rc://*/ta/man/translate/figs-metaphor fathers the drops of dew 0 Becoming the father of the dew is a metaphor for creating it. Alternate translation: “causes the drops of dew to exist” -38:29 gw3s rc://*/ta/man/translate/figs-rquestion Out of whose womb did the ice come? Who bore the white frost out of the sky? 0 These can be translated as statements. Alternate translation: “Tell me whose womb the ice came out of. Tell me who bore the white frost out of the sky.” -38:29 fm77 ice 0 Alternate translation: “frozen water” -38:29 l9y4 bore 0 Alternate translation: “gave birth to” -38:29 qu6n the white frost 0 dew that freezes on the ground on cold, clear nights -38:30 jjp9 rc://*/ta/man/translate/figs-personification The waters hide themselves and become like stone 0 The waters are spoken of as being able to hide. During the winter the ice hides the water underneath it. (See also: [[rc://*/ta/man/translate/figs-rpronouns]]) -38:30 iw86 rc://*/ta/man/translate/figs-simile become like stone 0 The hardness of ice is spoken of as if it was stone. Alternate translation: “become hard like stone” -38:30 cul4 rc://*/ta/man/translate/figs-nominaladj the deep 0 This refers to the sea or ocean where the water is very deep. Alternate translation: “the deep sea” or “the ocean depths” or “the deep water” -38:31 l2s5 rc://*/ta/man/translate/figs-rquestion 0 # General Information:\n\nYahweh uses five questions to emphasize to Job that he rules the heavens and Job does not. -38:31 w86h Connecting Statement: 0 # Connecting Statement:\n\nYahweh continues to challenge Job. -38:31 rik8 rc://*/ta/man/translate/figs-rquestion Can you fasten chains on the Pleiades, or undo the cords of Orion? 0 These can be translated as statements. Alternate translation: “You cannot fasten chains on the Pleiades, and you cannot undo the cords of Orion.” -38:31 kqa9 fasten chains on 0 Alternate translation: “bind chains onto” or “tie the bonds of” -38:31 p1ai the Pleiades … Orion 0 These are the names of constellations. See how you translated them in [Job 9:9](../09/09.md). -38:31 wb4a undo the cords of Orion 0 Alternate translation: “loosen the cords that hold Orion” -38:32 n1r3 Connecting Statement: 0 # Connecting Statement:\n\nYahweh continues to challenge Job. -38:32 ys38 rc://*/ta/man/translate/figs-rquestion Can you lead the constellations … proper times? Can you guide … children? 0 These rhetorical questions can be translated as statements. Alternate translation: “You cannot lead the constellations … proper times. You cannot guide … children.” -38:32 lrw6 constellations 0 groups of stars that seem like they form a particular shape in the sky -38:32 qx9k to appear at their proper times 0 Alternate translation: “so that they appear at the right time” -38:32 x8g2 the Bear 0 This is the name of a constellation. Translate as in [Job 9:9](../09/09.md). -38:32 a6br its children 0 Alternate translation: “its cubs” -38:33 y4fp rc://*/ta/man/translate/figs-rquestion Do you know the regulations of the sky? Could you set in place the sky’s rule over the earth? 0 These can be translated as statements. Alternate translation: “You do not know the regulations of the sky? You could not set in place the sky’s rule over the earth.” -38:34 i5q7 rc://*/ta/man/translate/figs-rquestion 0 # General Information:\n\nYahweh uses two questions to emphasize to Job that he rules the rain clouds and lightning and Job does not. -38:34 mq7j Connecting Statement: 0 # Connecting Statement:\n\nYahweh continues to challenge Job. -38:34 tca5 rc://*/ta/man/translate/figs-rquestion Can you raise … may cover you? 0 These can be translated as statements. Alternate translation: “You cannot raise … may cover you.” -38:34 yh4f rc://*/ta/man/translate/figs-abstractnouns an abundance of rainwater 0 If your language does not use an abstract noun for the idea behind the word **abundance**, you can express the same idea with the adjective “abundant.” Alternate translation: “an abundant amount of rainwater” or “a flood of waters” -38:35 na4p rc://*/ta/man/translate/figs-rquestion Can you send out … you, ‘Here we are’? 0 These can be translated as statements. Alternate translation: “You cannot send out you, ‘Here we are!’” -38:35 z4cb rc://*/ta/man/translate/figs-personification Here we are 0 The lightning bolts are spoken of as servants saying they are ready to follow commands. -38:36 a9d6 rc://*/ta/man/translate/figs-rquestion 0 # General Information:\n\nYahweh uses three questions to emphasize to Job that he rules the clouds and rain and Job does not. -38:36 sx1r Connecting Statement: 0 # Connecting Statement:\n\nYahweh continues to challenge Job. -38:36 h7ay rc://*/ta/man/translate/figs-rquestion Who has put wisdom in the clouds or has given understanding to the mists? 0 If it would be helpful in your language, you could express the idea behind these questions as statements. Alternate translation: “I am the one who has put wisdom in the clouds and given understanding to the mists.” -38:36 sfx3 has put wisdom in the clouds 0 Alternate translation: “has given wisdom to the clouds” -38:37 pv86 rc://*/ta/man/translate/figs-rquestion 0 A rhetorical question begins here. -38:37 qju4 rc://*/ta/man/translate/figs-rquestion Who can pour out the water skins of the sky 0 If it would be helpful in your language, you could express this question as a statement. Alternate translation: “I am the one who can pour out the water skins of the sky.” -38:37 w7u7 rc://*/ta/man/translate/figs-metaphor the water skins 0 These are skins that people sew together so that they can hold water. Yahweh refers to the thick clouds as “waters skins” because they hold much water just like water skins. -38:38 hj6z rc://*/ta/man/translate/figs-rquestion when the dust runs … tightly together? 0 The rhetorical question that begins with the words “Who can pour out” in verse 37 ends here. “Only I can pour out … when the dust runs … tightly together.” -38:38 qh39 rc://*/ta/man/translate/figs-activepassive when the dust runs into a hard mass 0 The rain makes the loose dry dirt stick together like one piece of dirt. If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “when the rain molds the dirt into a hard mass” -38:38 njw9 the clods of earth clump tightly together 0 Alternate translation: “the lumps of soil stick together” -38:39 s331 rc://*/ta/man/translate/figs-rquestion 0 # General Information:\n\nYahweh uses a question to emphasize that he knows how to feed the lions and Job does not. -38:39 hqx6 Connecting Statement: 0 # Connecting Statement:\n\nYahweh continues to challenge Job. -38:39 f7aw rc://*/ta/man/translate/figs-rquestion Can you hunt down a victim for a lioness or satisfy the appetite of her young lion cubs 0 If it would be helpful in your language, you could express this question as a statement. Alternate translation: “You know that you cannot hunt down a victim for a lioness or satisfy the appetite of her young lion cubs” -38:39 y8rn a victim 0 “prey.” This is an animal that a lion could eat. -38:39 i376 lioness 0 This is a female lion. -38:39 n1pj appetite 0 hunger -38:39 j1aw of her young lion cubs 0 “of young lions.” These are young lions that are old enough to hunt for themselves. -38:40 awl8 Connecting Statement: 0 # Connecting Statement:\n\nThe rhetorical question that begins with the words “Can you hunt” in verse 39 ends here. -38:40 yb24 rc://*/ta/man/translate/figs-rquestion when they are crouching … to lie in wait? 0 The rhetorical question that begins with the words “Can you hunt” in verse 39 ends here. If it would be helpful in your language, you could express this question as a statement. “You know that you cannot hunt down … when they are crouching … to lie in wait.” -38:40 hu7v dens 0 A “den” is a lair or shelter where lions live. -38:40 g23n sheltering in hiding 0 “hiding in a thicket.” Lions hide in thick vegetation when hunting their prey. -38:40 fx6l rc://*/ta/man/translate/figs-explicit to lie in wait 0 The implied information is that the lions are hiding and waiting for their prey to come near. Alternate translation: “to lie waiting for a victim” -38:41 t9jb rc://*/ta/man/translate/figs-rquestion 0 # General Information:\n\nYahweh uses a question to emphasize that he provides food for the ravens and Job does not. -38:41 u1rq Connecting Statement: 0 # Connecting Statement:\n\nYahweh continues to challenge Job. -38:41 sxy9 rc://*/ta/man/translate/figs-rquestion Who provides victims … for lack of food? 0 If it would be helpful in your language, you could express this question as a statement. Alternate translation: “Tell me who provides victims … for lack of food.” -38:41 f3g8 provides victims 0 “provides food.” This refers to animals that ravens look for and can eat. -38:41 hc2b ravens 0 large birds with shiny black feathers that feed on dead animals -38:41 y9ey rc://*/ta/man/translate/figs-explicit cry out to God 0 The implied information is that the ravens are crying out for food. Alternate translation: “cry to God for help” or “cry out for God to give them food” -38:41 nde9 stagger about 0 This means to walk around in an unsteady way. -38:41 i8kr for lack of food 0 Alternate translation: “because they have no food” or “because they have nothing to eat” -39:intro l9e1 0 # Job 39 General Notes\n\n## Structure and formatting\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry. Yahweh continues to speak in this chapter.\n\n## Special concepts in this chapter\n\n### Yahweh’s greatness\nYahweh is far greater than any man. He is the creator of the earth, and his ways will not always be understood by men because their knowledge is always limited. Since Job cannot understand creation, he cannot truly understand Yahweh.\n\n## Important figures of speech in this chapter\n\n### Rhetorical questions\n\nYahweh uses a series of rhetorical questions in this chapter in order to defend his character. Many of these questions focus on nature because Yahweh is the creator of the heavens and the earth. (See: [[rc://*/ta/man/translate/figs-rquestion]] and [[rc://*/tw/dict/bible/kt/heaven]]) -39:1 b1wa rc://*/ta/man/translate/figs-rquestion 0 # General Information:\n\nYahweh uses four questions to emphasize that he is greater than Job because Yahweh takes care of the wild mountain goats and deer and Job does not. -39:1 sw6i Connecting Statement: 0 # Connecting Statement:\n\nYahweh continues to challenge Job. -39:1 m8kw rc://*/ta/man/translate/figs-rquestion Do you know at what time … bear their young? 0 If it would be helpful in your language, you could express this question as a statement. Alternate translation: “Surely you do not know when … bear their young!” -39:1 d7nh rc://*/ta/man/translate/figs-rquestion Can you watch when the deer are having their fawns? 0 If it would be helpful in your language, you could express this question as a statement. Alternate translation: “You are not able to watch to make sure everything goes well when the deer give birth to their fawns!” -39:1 j6ic are having their fawns 0 Alternate translation: “give birth to their fawns” -39:2 phe5 rc://*/ta/man/translate/figs-rquestion Can you count the months that they gestate? 0 If it would be helpful in your language, you could express this question as a statement. Alternate translation: “You cannot count the months that they are pregnant.” -39:2 nrm8 that they gestate 0 Alternate translation: “to complete their pregnancy” -39:2 w95t they 0 The word “they” refers to the goats and the deer. -39:2 w3w9 gestate 0 Alternate translation: “are pregnant” -39:2 txy4 rc://*/ta/man/translate/figs-rquestion Do you know the time when they bear their young? 0 If it would be helpful in your language, you could express this question as a statement. Alternate translation: “Of course you do not know when they give birth to their young.” -39:3 sq9c Connecting Statement: 0 # Connecting Statement:\n\nYahweh continues to challenge Job. -39:3 uj6h They crouch down 0 The word “They” refers to the wild mountain goats and the deer. -39:3 rvs4 birth their young 0 Alternate translation: “give birth to their offspring” -39:3 n62w rc://*/ta/man/translate/figs-metonymy then they finish their labor pains 0 This could mean: (1) their labor pains are over when the birth is finished or (2) “labor pains” is a metonym that refers to the offspring of the goats and deer because they are the result of the mother’s labor and pain. Alternate translation: “send out their offspring from their womb” -39:4 wey9 the open fields 0 Alternate translation: “the countryside” or “the wild” -39:4 v8ps do not come back again 0 Alternate translation: “do not come back to them” or “do not come back to their mothers” -39:5 p64r rc://*/ta/man/translate/figs-rquestion 0 # General Information:\n\nYahweh uses two questions to emphasize that he is greater than Job because Yahweh takes care of the wild donkeys and Job does not. -39:5 g9xs Connecting Statement: 0 # Connecting Statement:\n\nYahweh continues to challenge Job. -39:5 twv9 rc://*/ta/man/translate/figs-rquestion Who let the wild donkey go free? 0 If it would be helpful in your language, you could express this question as a statement. Alternate translation: “I am the one who let the wild donkey go free.” -39:5 x4tg the wild donkey … the swift donkey 0 These are different names for the same kind of donkey. -39:5 mg7f rc://*/ta/man/translate/figs-rquestion Who has untied the bonds of the swift donkey 0 If it would be helpful in your language, you could express this question as a statement. Alternate translation: “I am the one who untied the bonds of the swift donkey” -39:5 pp7e bonds 0 ropes, chains, or straps that hold an animal and keep it from running away -39:6 dku4 rc://*/ta/man/translate/figs-rquestion 0 # General Information:\n\nThe rhetorical question that begins with the words “Who has untied” in verse 5 ends here. -39:6 z26m rc://*/ta/man/translate/figs-rquestion whose home I have made … in the salt land? 0 The rhetorical question that begins with the words “Who has untied” in verse 5 ends here. If it would be helpful in your language, you could express this question as a statement. “I am the one who has untied … whose home I have made in the Arabah, his house in the salt land.” -39:6 qyi5 rc://*/ta/man/translate/figs-personification whose home I have made in the Arabah 0 Yahweh describes the donkey as though he were a person that had a house. “I gave him the Arabah as a place to live” -39:6 hfq8 the salt land 0 the land around the Salt Sea that has a lot of salt in it -39:7 b9s6 Connecting Statement: 0 # Connecting Statement:\n\nYahweh continues to challenge Job. -39:7 j9rx He 0 The word “He” refers to the wild donkey. -39:7 m4ln rc://*/ta/man/translate/figs-personification laughs in scorn 0 Yahweh describes the donkey as though he were a person. The donkey laughs because those in the city have to hear loud noise, but he lives in a quiet place. -39:7 rpn6 the driver’s 0 someone who forces an animal to work -39:8 t3sa pastures 0 places where animals can eat plants growing in the field -39:9 u4vx rc://*/ta/man/translate/figs-rquestion 0 # General Information:\n\nHere Yahweh uses four questions to emphasize that Job is not like Yahweh because Job cannot control the wild ox. -39:9 s6zs Connecting Statement: 0 # Connecting Statement:\n\nYahweh continues to challenge Job. -39:9 ss2c rc://*/ta/man/translate/figs-rquestion Will the wild ox be happy to serve you? 0 If it would be helpful in your language, you could express this question as a statement. Alternate translation: “The wild ox will not be happy to serve you.” -39:9 yl5m the wild ox 0 This could mean: (1) a type of ox that used to live in the wild or (2) some kind of buffalo that looked like oxen. -39:9 f9tw be happy 0 Alternate translation: “be willing” -39:9 v7dg rc://*/ta/man/translate/figs-rquestion Will he consent to stay by your manger? 0 If it would be helpful in your language, you could express this question as a statement. Alternate translation: “He will not consent to stay by your manger.” -39:9 t1u5 consent to stay by your manger 0 Alternate translation: “stay by your manger through the night” -39:9 sgz6 manger 0 something that holds food so that animals can eat it -39:10 iqy5 rc://*/ta/man/translate/figs-rquestion Can you use ropes to hold the wild ox in the furrows? 0 If it would be helpful in your language, you could express this question as a statement. Alternate translation: “You cannot control the wild ox with a rope in order to plow furrows in your fields.” -39:10 mt1p ropes 0 Farmers would tie ropes to animals’ heads or necks in order to lead them. -39:10 gny8 furrows 0 These are long channels made in the dirt while plowing. See how you translated this in [Job 31:38](../31/38.md). -39:10 g8w9 rc://*/ta/man/translate/figs-rquestion Will he harrow the valleys as he follows after you? 0 If it would be helpful in your language, you could express this question as a statement. Alternate translation: “He will never harrow the valleys as he follows after you.” -39:10 uq7t harrow 0 to smooth and break up the soil -39:11 b4gj rc://*/ta/man/translate/figs-rquestion 0 # General Information:\n\nHere Yahweh uses three questions to continue his argument that Job is not like Yahweh because Job cannot control the wild ox. -39:11 epz6 Connecting Statement: 0 # Connecting Statement:\n\nYahweh continues to challenge Job. -39:11 au79 rc://*/ta/man/translate/figs-rquestion Will you trust him because his strength is great? 0 If it would be helpful in your language, you could express this question as a statement. Alternate translation: “You cannot trust him because his strength is great.” -39:11 zx9v trust him 0 The word “him” refers to the “wild ox.” -39:11 cgj2 rc://*/ta/man/translate/figs-rquestion Will you leave your work to him to do? 0 If it would be helpful in your language, you could express this question as a statement. Alternate translation: “You will not be able to make him do your work for you.” -39:11 f3u1 leave your work to him to do 0 Alternate translation: “have him do your hard work for you” -39:12 ht1z rc://*/ta/man/translate/figs-rquestion Will you depend on him … grain for your threshing floor? 0 These two clauses basically mean the same thing. If it would be helpful in your language, you could express this question as a statement. Alternate translation: “You will not be able to depend on him … grain for your threshing floor.” (See also: [[rc://*/ta/man/translate/figs-parallelism]]) -39:13 g5i9 Connecting Statement: 0 # Connecting Statement:\n\nYahweh continues to challenge Job. -39:13 xrh3 rc://*/ta/man/translate/figs-rquestion The wings of the ostrich … pinions and plumage of love? 0 Yahweh uses this question to emphasize that Job cannot explain why ostriches behave the way they do. Alternate translation: “You do not know whether the pinions and plumage of the ostrich represent love when they wave their wings proudly.” -39:13 c9hc ostrich 0 a very large bird that can run very fast but cannot fly -39:13 k698 wave proudly 0 Alternate translation: “move with joy” -39:13 b62x pinions 0 the very long feathers on the wings of birds -39:13 y8q9 plumage 0 the smaller feathers that cover the body of a bird -39:13 a7t4 of love 0 The Hebrew word is uncertain. This could mean: (1) “of faithfulness” or (2) “of a stork.” The name of the stork meant “the faithful one” or “the loving one” because people knew that storks take very good care of their chicks. -39:14 ix8t on the earth 0 Alternate translation: “on the ground” -39:15 eg2i crush them 0 The word “them” refers to the eggs. -39:15 p8ek trample them 0 Alternate translation: “step on them” -39:16 n7gh Connecting Statement: 0 # Connecting Statement:\n\nYahweh continues to challenge Job. -39:16 dn58 She deals roughly 0 The word “She” refers to the female ostrich. -39:16 u9gc her labor 0 the work that she does when she lays the eggs -39:16 uqn1 rc://*/ta/man/translate/figs-explicit might have been in vain 0 If the chicks die, all of her work was useless. Alternate translation: “might have been useless if the chicks die” -39:17 jm95 deprived her of wisdom 0 Alternate translation: “made her forget wisdom” or “not given her wisdom” -39:17 c8hu understanding 0 See how you translated this in [Job 11:6](../11/06.md). -39:18 bd6w When she runs 0 This verse is in contrast to her weakness in caring for her chicks. Alternate translation: “However, when she runs” -39:18 y8sh rc://*/ta/man/translate/figs-explicit she laughs … its rider 0 It is implied that she laughs because she is faster than the horse. Alternate translation: “she laughs … its rider because she can run faster than the horse” -39:19 j9tb rc://*/ta/man/translate/figs-rquestion 0 # General Information:\n\nYahweh uses three questions to emphasize that Job is not like Yahweh because Job cannot control the wild horse. -39:19 ma5j Connecting Statement: 0 # Connecting Statement:\n\nYahweh continues to challenge Job. -39:19 jg2w rc://*/ta/man/translate/figs-rquestion Have you given the horse his strength? 0 If it would be helpful in your language, you could express this question as a statement. Alternate translation: “You have never given the horse his strength.” -39:19 sul3 rc://*/ta/man/translate/figs-rquestion Did you clothe his neck with his flowing mane? 0 If it would be helpful in your language, you could express this question as a statement. Alternate translation: “You cannot clothe his neck with his flowing mane.” -39:19 z5th rc://*/ta/man/translate/figs-metonymy clothe his neck with his flowing mane 0 The horse’s “mane” is spoken of as if it was clothing for the neck of the horse. Alternate translation: “made his flowing main to cover his neck like clothes” -39:19 j215 flowing mane 0 the long hair on the top of the neck of a horse -39:20 lpb2 rc://*/ta/man/translate/figs-rquestion Have you ever made him jump like a locust? 0 If it would be helpful in your language, you could express this question as a statement. Alternate translation: “You are not able to make him jump like a locust.” -39:20 ul5g a locust 0 a large kind of grasshopper that can jump very far and very quickly -39:20 mh2c snorting 0 a very loud sound that horses make with their nose -39:21 c17t Connecting Statement: 0 # Connecting Statement:\n\nYahweh continues to challenge Job. -39:21 gcq9 rc://*/ta/man/translate/figs-explicit He paws 0 The word “He” refers to the horse. The horse paws the ground because he is very excited to begin the fight. Alternate translation: “He paws with excitement and” -39:21 nvw4 paws 0 Alternate translation: “digs at the ground with his hooves” -39:21 k6rc rc://*/ta/man/translate/figs-metonymy to meet the weapons 0 Here “the weapons” represent the battle in which they are used. Alternate translation: “to join in the battle” -39:22 vse1 He mocks fear 0 Alternate translation: “He is not afraid at all” -39:22 juq5 mocks 0 Alternate translation: “laughs at” -39:22 qlb7 dismayed 0 discouraged -39:22 uk9z does not turn back 0 Alternate translation: “does not run away” -39:23 cvi2 quiver 0 a container that holds arrows -39:23 ldn9 rattles 0 shakes and makes noise -39:23 i34d flank 0 the side of a horse -39:23 q76b javelin 0 a long stick with a sharp end that people throw at their enemies -39:24 r5sq Connecting Statement: 0 # Connecting Statement:\n\nYahweh continues to challenge Job. -39:24 frz2 He 0 The word “He” refers to the horse. -39:24 sh13 rc://*/ta/man/translate/figs-metaphor swallows up ground 0 The horse runs over the ground so quickly that the ground passes by like water that a person drinks. Alternate translation: “runs very fast over the ground” -39:24 bkv1 with fierceness and rage 0 The horse is very excited, so he moves quickly and strongly. -39:24 kx1q rc://*/ta/man/translate/figs-explicit at the trumpet’s sound 0 It can be stated that someone blows the trumpet. Alternate translation: “when someone blows a trumpet to announce that a battle has begun” -39:24 yf1b he cannot stand in one place 0 Alternate translation: “he is too excited to stand still” -39:25 q35d rc://*/ta/man/translate/figs-personification he says, ‘Aha 0 The word “Aha” is a sound people make when they discover something. The horse makes a sound because he has discovered the battle. -39:25 nry6 rc://*/ta/man/translate/figs-explicit the thunderous shouts 0 It is implied that the horse hears these things. Alternate translation: “he hears the thunderous shouts” -39:25 i8r5 the outcries 0 “the battle cries.” People have special shouts that they use in war to show their great strength and bravery and to scare the enemy. -39:26 i2wf Connecting Statement: 0 # Connecting Statement:\n\nYahweh continues to challenge Job. -39:26 e41g rc://*/ta/man/translate/figs-rquestion Is it by your wisdom … for the south? 0 Yahweh uses this question to prove that Job is not as great as Yahweh. The implicit answer to this question is “no.” Alternate translation: “It is not by your wisdom … for the south.” -39:26 rx7s rc://*/ta/man/translate/figs-metonymy stretches out his wings for the south 0 Here the stretching out of his wings refers to flying. Alternate translation: “flies to the south” -39:26 ckg8 for the south 0 In the biblical geography, birds fly south during the winter in order to live in warmer climates. -39:27 bv18 Connecting Statement: 0 # Connecting Statement:\n\nYahweh continues to challenge Job. -39:27 qk6s rc://*/ta/man/translate/figs-rquestion Is it at your orders … nest in high places? 0 Yahweh uses this question to prove that Job is not powerful enough to command the eagles. The implicit answer to this question is “no.” Alternate translation: “You are not able to command the eagle to mount up and build his nest in high places.” -39:27 cd7k rc://*/ta/man/translate/figs-abstractnouns at your orders 0 If your language does not use an abstract noun for the idea behind the word **orders**, you can express the same idea with a verbal form. Alternate translation: “because you tell it to do so” -39:27 cz3r rc://*/ta/man/translate/figs-idiom mounts up 0 This means he flies upward. Alternate translation: “flies up into the sky” -39:28 u8qm a stronghold 0 The high cliffs are strongholds for eagles because the animals that would want to eat them cannot reach them. -39:29 ps15 Connecting Statement: 0 # Connecting Statement:\n\nYahweh continues to challenge Job. -39:29 ak87 he searches for victims 0 Here the word “he” refers to the eagle. -39:29 e6kd for victims 0 Alternate translation: “for animals that he can kill and eat” -39:29 t32l rc://*/ta/man/translate/figs-synecdoche his eyes see them 0 Here “his eyes” refer to the eagle. Alternate translation: “he sees them” -39:30 e2b5 His young 0 It may be helpful to state that this happens after the eagle kills and animal. Alternate translation: “After an eagle kills an animal, the baby eagles” -39:30 s29l drink up blood 0 Alternate translation: “drink the blood of the animal that he killed” -39:30 iv5j where killed people are 0 “where there are dead people.” This phrase refers to dead bodies that are lying out in the open, not to bodies that are buried in the ground. -39:30 nx3p rc://*/ta/man/translate/figs-explicit there he is 0 It can be made explicit that he comes to eat the dead bodies. Alternate translation: “he is there to eat them” -40:intro k9mj 0 # Job 40 General Notes\n\n## Structure and formatting\n\nSome translations prefer to set apart extended quotations, prayers, or songs. The ULT and many other English translations set the lines of 40:1–2, 4–5, 7–24, which are extended quotations of Job and Yahweh, farther to the right on the page than the rest of the text.\n\n## Special concepts in this chapter\n\n### Job’s righteousness\nIn seeking to defend his own righteousness, Job accuses Yahweh of being unjust. Yahweh asks a very important question: “Will you condemn me so you may claim you are right?” This is the essence of Job’s error.\n\n## Important figures of speech in this chapter\n\n### Irony\n\nYahweh states, “He who argues with God, let him answer.” Job immediately answers him. This is irony. While Job is forced to acknowledge the power of Yahweh, he does not repent of his former statements. Because of this, Yahweh asks him more questions. (See: [[rc://*/tw/dict/bible/kt/repent]])\n\n## Other possible translation difficulties in this chapter\n\n### Animals\n\nThere are several animals mentioned in this chapter that do not exist and may never have existed. It may be necessary to leave these names untranslated or to translate their names as adjectives. -40:1 jlf1 Connecting Statement: 0 # Connecting Statement:\n\nYahweh continues to challenge Job. -40:2 kpm1 rc://*/ta/man/translate/figs-rquestion Should anyone who wishes to criticize try to correct the Almighty? 0 Yahweh is rebuking Job. If it would be helpful in your language, you could express this question as a statement. Alternate translation: “No one who wants to criticize me should try to argue with me, for I am Almighty God.” or “You, a person, want to criticize me, Almighty God, but you should not try to correct me.” -40:2 p78z rc://*/ta/man/translate/figs-pronouns He who argues with God, let him answer 0 Yahweh speaks of Job and himself as if they were two other people to remind Job that no person anywhere should argue with God. Alternate translation: “You want to argue with me, so answer me” -40:4 hez5 See, I am 0 Alternate translation: “You are right when you say that I am” or “Look at me and you will see that I am” -40:4 ymc5 I am insignificant 0 Alternate translation: “I am not important” -40:4 q9w7 rc://*/ta/man/translate/figs-rquestion how can I answer you? 0 Job uses this question to apologize for questioning God. Alternate translation: “I cannot answer you.” -40:7 t5gf rc://*/ta/man/translate/figs-simile gird up your loins like a man 0 A man who tucks his robe up under his sash or belt is preparing for hard physical work, and Job was to prepare for the hard work of answering God. See how you translated this in [Job 38:3](../38/03.md). (See also: [[rc://*/ta/man/translate/figs-metaphor]]) -40:8 piw2 Connecting Statement: 0 # Connecting Statement:\n\nYahweh continues to challenge Job. -40:8 q5c9 rc://*/ta/man/translate/figs-rquestion Will you actually say that I am unjust? 0 The word “actually” indicates that Yahweh is surprised that Job would say that Yahweh is unjust and that Job should make sure that he really wants to say that. If it would be helpful in your language, you could express this question as a statement. Alternate translation: “I am surprised that you are saying I am unjust.” or “You should be sure that you want to say that I am unjust, because that is what you are saying.” -40:8 fj3l rc://*/ta/man/translate/figs-rquestion Will you condemn me so you may claim you are right? 0 If it would be helpful in your language, you could express this question as a statement. Alternate translation: “You are condemning me so you could claim that you are innocent.” -40:9 zc8k rc://*/ta/man/translate/figs-simile an arm like God’s 0 The arm is a metonym for the strength in the arm. Alternate translation: “strength like God’s strength” -40:9 h8v3 rc://*/ta/man/translate/figs-rquestion Can you thunder with a voice like him? 0 If it would be helpful in your language, you could express this question as a statement. Alternate translation: “You certainly cannot cause thunder with your voice the way God does with his.” (See also: [[rc://*/ta/man/translate/figs-metonymy]]) -40:9 bf69 a voice like him 0 Alternate translation: “a voice the way he does” or “a voice like his voice” -40:10 tc7m rc://*/ta/man/translate/figs-metaphor clothe yourself in glory and dignity; array yourself in honor and majesty 0 The abstract nouns “glory,” “dignity,” “honor,” and “majesty” are spoken of as if they were clothing that a person could put on. They can be translated as adjectives and verbs. Alternate translation: “make yourself glorious; do something great so people will respect you and honor you; make people think you are a great king” (See also: [[rc://*/ta/man/translate/figs-abstractnouns]]) -40:11 ec11 rc://*/ta/man/translate/figs-metaphor Scatter around the excess of your anger 0 If your language does not use an abstract noun for the idea behind the word **anger**, you can express the same idea with a verbal form. Here, **anger** is spoken of as if it were something that usually could be held in a container, but in this situation there is so much of it that what does not fit needs to be spread around. It is also a metonym for the actions a person takes when he is angry. You may need to make explicit why the person is angry. Alternate translation: “Be angry because people are proud, and punish them” (See also: [[rc://*/ta/man/translate/figs-abstractnouns]] and [[rc://*/ta/man/translate/figs-metonymy]]) -40:11 vj9f bring him down 0 Alternate translation: “take away everything he is proud of” -40:13 se3t rc://*/ta/man/translate/figs-synecdoche their faces 0 The “face” represents the whole person. Alternate translation: “them” -40:13 y16q rc://*/ta/man/translate/figs-euphemism the hidden place 0 a euphemism for the place where people’s spirits go when they die -40:15 t3an behemoth 0 a large water animal, possibly the hippopotamus -40:15 zzb3 he eats 0 the behemoth eats -40:15 h3k4 rc://*/ta/man/translate/figs-simile eats grass like an ox 0 Both the behemoth and the ox eat grass. -40:16 utj1 loins … belly’s muscles 0 These two phrases refer to the same part of the body. -40:17 t5ej rc://*/ta/man/translate/figs-simile like a cedar 0 Cedar is a very hard wood, and his tail becomes very hard. -40:18 g8sh rc://*/ta/man/translate/figs-simile like tubes of bronze 0 Here, his bones are compared to tubes made of bronze to show how tough this animal is. -40:18 v226 rc://*/ta/man/translate/figs-simile like bars of iron 0 This last comparison describes the strength of this great animal. -40:19 kd2r chief of the creatures 0 Alternate translation: “most important of the creatures” or “strongest of the creatures” -40:19 c5rb rc://*/ta/man/translate/figs-pronouns the creatures of God. Only God 0 Yahweh speaks as if he were another person. Alternate translation: “of my creatures. Only I, God” -40:20 f3ru rc://*/ta/man/translate/figs-personification the hills provide him with food 0 The hills are spoken of as if they were people capable of giving him food. Alternate translation: “food grows on the hills for him” -40:21 h567 lotus plants 0 flowering plants that float on the water in swampy areas -40:21 uth5 reeds 0 tall grasses found in swamps or marshes -40:22 y4zd lotus plants 0 flowering plants that float on the water in swampy areas. See how you translated this in [Job 40:19](../40/19.md). -40:22 k86u willows of the brook 0 Willows are large trees that grow in damp ground. If they are unknown in your culture, you can use a general term for trees that grow near water. -40:23 vbe3 banks 0 sides of the river -40:23 x8nv though the Jordan should surge up to his mouth 0 Alternate translation: “even if the flood of the Jordan should come up to his mouth” -40:24 uyb7 rc://*/ta/man/translate/figs-rquestion Can anyone capture him with a hook … snare? 0 If it would be helpful in your language, you could express this question as a statement. Alternate translation: “No one can capture him with a hook or pierce his nose through with a snare.” -41:intro et13 0 # Job 41 General Notes\n\n## Structure and formatting\n\nSome translations prefer to set apart extended quotations, prayers, or songs. The ULT and many other English translations set the lines of this chapter, which is an extended quotation of Yahweh, farther to the right on the page than the rest of the text. It is a continuation of the previous chapter.\n\n## Important figures of speech in this chapter\n\n### Rhetorical questions\n\nYahweh uses a series of rhetorical questions in this chapter in order to defend his character and to convince Job to repent. (See: [[rc://*/ta/man/translate/figs-rquestion]] and [[rc://*/tw/dict/bible/kt/repent]])\n\n## Other possible translation difficulties in this chapter\n\n### Animals\n\nThere are several animals mentioned in this chapter that do not exist and may never have existed. It may be necessary to leave these names untranslated or to translate their names as adjectives. -41:1 tg8a rc://*/ta/man/translate/figs-rquestion Can you draw out Leviathan with a fishhook? 0 God uses this question to remind Job that Job is not powerful like Leviathan. If it would be helpful in your language, you could express this question as a statement. Alternate translation: “You know that you cannot draw out Leviathan with a fishhook.” -41:1 f9dw draw out 0 pull out of the water -41:1 li7c rc://*/ta/man/translate/figs-ellipsis Or tie up his jaws with a cord? 0 The words “can you” are understood from the previous question. They can be repeated here. God uses this question to remind Job that Job is not powerful like Leviathan. If it would be helpful in your language, you could express this question as a statement. Alternate translation: “Or can you tie up his jaws with a cord?” or “And you know that you cannot tie up his jaws with a cord.” (See also: [[rc://*/ta/man/translate/figs-rquestion]]) -41:1 t8j2 his jaws 0 Leviathan’s jaws -41:2 y88e rc://*/ta/man/translate/figs-rquestion Can you put a rope into his nose … with a hook? 0 God uses this question to remind Job that Job is not powerful like Leviathan. If it would be helpful in your language, you could express this question as a statement. Alternate translation: “You know that you cannot put a rope into Leviathan’s nose … with a hook.” -41:3 f3f9 rc://*/ta/man/translate/figs-rquestion Will he make many pleas to you? 0 God uses this question to remind Job that Job is not powerful like Leviathan. If it would be helpful in your language, you could express this question as a statement. Alternate translation: “You know that he will not make pleas to you.” -41:3 sz4n he 0 Leviathan -41:3 d9dm rc://*/ta/man/translate/figs-rquestion Will he speak soft words to you? 0 God uses this question to remind Job that Job is not powerful like Leviathan. If it would be helpful in your language, you could express this question as a statement. Alternate translation: “You know that he will not speak soft words to you.” -41:4 bmh5 Connecting Statement: 0 # Connecting Statement:\n\nYahweh continues to rebuke Job. He uses rhetorical questions to remind Job that Job is not powerful like Leviathan. -41:4 lt8s rc://*/ta/man/translate/figs-rquestion Will he make a covenant with you, that you should take him for a servant forever? 0 If it would be helpful in your language, you could express this question as a statement. Alternate translation: “You know that he will not make a covenant with you, that you should take him for a servant forever.” -41:4 k4da he … him 0 The words “he” and “him” refer to Leviathan. -41:5 d2ev rc://*/ta/man/translate/figs-rquestion Will you play with him as you would with a bird? 0 If it would be helpful in your language, you could express this question as a statement. Alternate translation: “You know that you cannot play with him as you would play with a bird.” -41:5 kt39 rc://*/ta/man/translate/figs-rquestion Will you tie him up for your servant girls? 0 If it would be helpful in your language, you could express this question as a statement. Alternate translation: “You know that you cannot tie him up for your servant girls.” -41:6 al1q rc://*/ta/man/translate/figs-rquestion Will the groups of fishermen bargain for him? 0 If it would be helpful in your language, you could express this question as a statement. Alternate translation: “You know that the groups of fishermen will not bargain for him.” -41:6 s28m rc://*/ta/man/translate/figs-rquestion Will they divide him up to trade among the merchants? 0 If it would be helpful in your language, you could express this question as a statement. Alternate translation: “You know that they will not divide him up to trade among the merchants.” -41:6 z2rx Will they divide 0 Alternate translation: “Will the groups of fishermen divide” -41:7 j9ni Connecting Statement: 0 # Connecting Statement:\n\nYahweh continues to rebuke Job. He uses rhetorical questions to remind Job that Job is not powerful like Leviathan. -41:7 j5dm rc://*/ta/man/translate/figs-rquestion Can you fill his hide with harpoons or his head with fishing spears? 0 If it would be helpful in your language, you could express this question as a statement. Alternate translation: “You cannot pierce his skin with your hunting weapons, nor can you pierce his head with fishing spears.” -41:7 ymn4 his 0 Leviathan’s -41:7 g9bk harpoons 0 large spears with barbed points that people use to hunt large sea creatures -41:8 y27l him 0 Leviathan -41:9 pg91 See 0 Alternate translation: “Look” or “Listen” or “Pay attention to what I am about to tell you.” -41:9 s2he rc://*/ta/man/translate/figs-activepassive will not anyone be thrown down to the ground just by the sight of him? 0 This generalization can be translated as a statement in active form. Alternate translation: “Anyone who looks at him will be so frightened that he will throw himself on the ground.” (See also: [[rc://*/ta/man/translate/figs-rquestion]]) -41:9 x9zn the sight of him 0 Alternate translation: “by looking at him” or “by seeing him” -41:10 jk4f Connecting Statement: 0 # Connecting Statement:\n\nYahweh continues to rebuke Job by asking him rhetorical questions. He uses rhetorical questions to remind Job that Yahweh is much more powerful than both Leviathan and Job. -41:10 wj5r rc://*/ta/man/translate/figs-rquestion None is so fierce that he dare stir Leviathan up; who, then, is he who can stand before me? 0 It would be easier to stir up Leviathan than to stand before Yahweh. If it would be helpful in your language, you could express this question as a statement. Alternate translation: “Since you know that no person is so fierce that he dare stir Leviathan up, you should certainly know that no one can stand before me.” -41:11 s27e rc://*/ta/man/translate/figs-rquestion Who has first given anything to me in order that I should repay him? 0 If it would be helpful in your language, you could express this question as a statement. Alternate translation: “You know that no one has first given anything to me, so there is no one whom I need to repay.” -41:12 pqy2 rc://*/ta/man/translate/figs-litotes I will not keep silent concerning … nor about … nor about 0 This can be translated in positive form. Alternate translation: “I will certainly speak about … and about … and about” -41:12 c6dk concerning Leviathan’s legs, nor about the matter of his strength, nor about his graceful form 0 These are three things about which God will not keep silent. -41:12 x2pd his 0 The word “his” refers to Leviathan. -41:13 ppr4 Connecting Statement: 0 # Connecting Statement:\n\nYahweh continues to rebuke Job by asking him rhetorical questions. -41:13 fp4x rc://*/ta/man/translate/figs-rquestion Who can strip off his outer covering? 0 If it would be helpful in your language, you could express this question as a statement. Alternate translation: “No one can strip off his outer clothing.” -41:13 xw7s his … his 0 Leviathan’s -41:13 r6zd rc://*/ta/man/translate/figs-metaphor Who can penetrate his double armor? 0 The word “armor” is a metaphor for the hard scales or hide on his back. If it would be helpful in your language, you could express this question as a statement. Alternate translation: “No one can penetrate his very thick hide.” (See also: [[rc://*/ta/man/translate/figs-rquestion]]) -41:14 e1dk rc://*/ta/man/translate/figs-rquestion Who can open the doors of his face … terror? 0 If it would be helpful in your language, you could express this question as a statement. Alternate translation: “No one can pry his jaws apart … terror.” -41:15 wa6c rc://*/ta/man/translate/figs-metaphor shields 0 The word “shields” is a metaphor for Leviathan’s hide. Both shields and Leviathan’s hide protect well and deflect arrows and other weapons. -41:15 s54h tight together as with a close seal 0 This means the “shields” are very close to one another and nothing can get between them. -41:16 jl62 One is so near to another 0 One row of shields is so near to another ([Job 41:15](../41/15.md)). -41:16 cs18 between them 0 between the rows of shields ([Job 41:15](../41/15.md)) -41:17 z5wz They … they … they 0 the rows of shields ([Job 41:15](../41/15.md)). -41:17 x9sg rc://*/ta/man/translate/figs-activepassive they cannot be pulled apart 0 This can be translated in active form. Alternate translation: “no one can pull them apart” -41:18 tbj3 from his snorting 0 A snort is a sound like a short snore. Another possible meaning is “from his sneezing” or “when he sneezes.” Alternate translation: “when he snorts” -41:18 wjz6 rc://*/ta/man/translate/figs-simile his eyes are like the eyelids of the morning dawn 0 This means that his eyes are red as the morning dawn is red. -41:18 vs55 his 0 The word “his” refers to Leviathan. -41:19 mp8p rc://*/ta/man/translate/figs-parallelism Out of his mouth go burning torches, sparks of fire leap out 0 God expresses the same idea in two different ways in order to emphasize the terrifying appearance of Leviathan. You can make this clear by adding the omitted words. Alternate translation: “Out of his mouth go burning torches, sparks of fire leap out of his mouth” (See also: [[rc://*/ta/man/translate/figs-ellipsis]]) -41:19 pl7d his 0 The word “his” refers to Leviathan. -41:20 pqy7 nostrils 0 the two openings of the nose -41:20 uk6d rc://*/ta/man/translate/figs-simile smoke like a boiling pot 0 Both the smoke and a boiling pot are very hot. -41:21 lgl1 kindles coals into flame 0 Alternate translation: “causes coals to catch fire” -41:22 xx91 his … him 0 The words “his” and “him” refer to Leviathan. -41:22 lw67 rc://*/ta/man/translate/figs-abstractnouns terror dances in front of him 0 If your language does not use an abstract noun for the idea behind the word **terror**, you can express the same idea with a verbal form such as “be afraid.” Alternate translation: “when people see him coming, they are very afraid” -41:23 uak5 rc://*/ta/man/translate/figs-activepassive they cannot be moved 0 This can be translated in active form. Alternate translation: “no one can move them” -41:24 b1b7 rc://*/ta/man/translate/figs-simile His heart is as hard as a stone 0 A rock or stone does not change and become soft. This could mean: (1) Leviathan’s physical chest and the organs inside it are physically hard or (2) Leviathan is not afraid of anything or (3) Leviathan is spoken of as a person who kills without ever being sorry. (See also: [[rc://*/ta/man/translate/figs-personification]]) -41:24 ja7y a lower millstone 0 “the hardest of rocks.” The lower millstone is the larger and harder of the two rocks used to grind grain. It would be the hardest rock people could find. -41:25 u1vw he … himself 0 Leviathan -41:25 ygt1 the gods 0 This could mean: (1) “mighty people” or (2) “very strong people” . -41:26 m7ws strikes him 0 strikes Leviathan -41:27 hml3 rc://*/ta/man/translate/figs-simile He thinks of iron as if it were straw 0 “He thinks of weapons made of iron as if they were weapons made of straw.” Straw would not get through his hide, and iron weapons do not get through his hide. -41:27 uu6e rc://*/ta/man/translate/figs-ellipsis of bronze as if it were rotten wood 0 You can make this clear by adding the omitted words. Alternate translation: “he thinks of weapons made of bronze as if they were weapons made of rotten wood” (See also: [[rc://*/ta/man/translate/figs-simile]]) -41:28 jl4x rc://*/ta/man/translate/figs-metaphor to him sling stones become chaff 0 Chaff cannot hurt Leviathan, and sling stones are just as ineffective as chaff. -41:28 w7pl him … him 0 Leviathan -41:29 zzu4 rc://*/ta/man/translate/figs-activepassive Clubs are regarded as straw 0 A club made of straw would not hurt him, and a club made of wood would not hurt him. This can be translated in active form. Alternate translation: “He thinks of clubs as if they were straw” -41:29 yn7y rc://*/ta/man/translate/figs-personification he laughs at the whirring flight of a spear 0 The person throwing the spear hopes that the spear will kill Leviathan, but the writer speaks as if Leviathan knows the spear will not kill him and so laughs. -41:29 rx15 he laughs 0 Leviathan laughs -41:30 jdd9 His … he … he 0 These words refer to Leviathan. -41:30 sy31 rc://*/ta/man/translate/figs-simile he leaves a spreading trail in the mud as if he were a threshing sledge 0 Just as a threshing sledge goes over grain on a threshing floor and turns it to powder, so Leviathan’s tail leaves a trail in the mud as he wags it when he walks. -41:31 p2f1 He makes the deep to foam up like a pot of boiling water 0 Alternate translation: “As he passes through the water, he leaves a trail of bubbles behind him, like the bubbling of boiling water in a pot” -41:31 bj7m He 0 The word “he” refers to Leviathan. -41:31 z9pu rc://*/ta/man/translate/figs-simile he makes the sea like a pot of ointment 0 The ointment in a pot is cloudy if someone shakes it, and the sea is muddy when Leviathan swims in it. -41:32 xdy6 one would think the deep had gray hair 0 This is because the bubbles in his wake are white. -41:33 p5t9 there is no equal to him 0 Alternate translation: “no other creature is like Leviathan” -41:33 f5nc him 0 Leviathan -41:34 b5cm He sees everything that is proud 0 Alternate translation: “He is very, very proud” -41:34 c959 rc://*/ta/man/translate/figs-personification he is king over all the sons of pride 0 Leviathan is spoken of as if he were a person who is able to become king and be proud. Alternate translation: “Leviathan has more reason to be proud than anyone else on earth” -41:34 n88z He … he 0 Leviathan -42:intro g9q6 0 # Job 42 General Notes\n\n## Structure and formatting\n\nSome translations prefer to set apart extended quotations, prayers, or songs. The ULT and many other English translations set the lines of 42:1–6, which is an extended quotation of Job, farther to the right on the page than the rest of the text.\n\nHaving faced the temptation to curse Yahweh, and after being rebuked by him, in the end Job shows his complete trust in Yahweh. (See: [[rc://*/tw/dict/bible/kt/tempt]] and [[rc://*/tw/dict/bible/kt/curse]] and [[rc://*/tw/dict/bible/kt/trust]])\n\n## Special concepts in this chapter\n\n### Justice\n\nYahweh enacts justice at the end of this book. He punishes Job’s friends and restores Job’s blessings. Yahweh’s blessing was not dependent upon Job’s repentance, but upon Yahweh’s grace. (See: [[rc://*/tw/dict/bible/kt/justice]], [[rc://*/tw/dict/bible/kt/restore]], [[rc://*/tw/dict/bible/kt/bless]] and [[rc://*/tw/dict/bible/kt/repent]] and [[rc://*/tw/dict/bible/kt/grace]]) -42:2 bdu3 rc://*/ta/man/translate/figs-ellipsis I know that you can do all things, that no purpose of yours can be stopped 0 You may want to repeat the words “I know.” Alternate translation: “I know that you can do all things. I know that no purpose of yours can be stopped” -42:2 wu37 rc://*/ta/man/translate/figs-activepassive no purpose of yours can be stopped 0 This can be translated in active form. Alternate translation: “no one can stop any of your plans” -42:3 b75d rc://*/ta/man/translate/figs-rquestion Who is this 0 The ULT and most modern versions agree that Job is loosely quoting God’s own words from [Job 38:2](../38/02.md). You may decide, as does the UST, to make it clear that God asked this question of Job and that Job is now remembering it. Alternate translation: “You said to me, ‘Who is this” -42:3 en66 rc://*/ta/man/translate/figs-explicit conceals plans 0 That is, hides or misrepresents God’s plans. -42:5 gp4a rc://*/ta/man/translate/figs-metaphor but now my eye sees you 0 The eyes represent seeing, and seeing represents understanding. Alternate translation: “but now I really understand you” -42:6 y9x9 rc://*/ta/man/translate/figs-metonymy despise myself 0 Job’s self is a metonym for what he said. Alternate translation: “I despise the things I said” -42:6 d1wv despise 0 intensely dislike -42:6 p13d rc://*/ta/man/translate/translate-symaction I repent in dust and ashes 0 Sitting in dust and ashes is a symbolic act showing the person is sorry. -42:7 bj1v It came about that 0 This phrase is used here to mark an important event in the story. If your language has a way for doing this, you could consider using it here. -42:7 izh1 Eliphaz the Temanite 0 See how you translated this man’s name in [Job 2:11](../02/11.md) -42:7 snw3 rc://*/ta/man/translate/figs-metaphor My wrath is kindled against you 0 Fire is a metaphor for anger, and starting a fire is a metaphor for becoming angry. Alternate translation: “I have become very angry with you” -42:8 fh9u rc://*/ta/man/translate/translate-numbers seven bulls 0 “7 bulls” -42:8 vy3t rc://*/ta/man/translate/figs-abstractnouns so that I may not deal with you after your folly 0 If your language does not use an abstract noun for the idea behind the word **folly**, you can express the same idea with an adjective. Alternate translation: “even though you have been very foolish, I will not punish you as you deserve” -42:9 h2t8 Bildad the Shuhite 0 See how you translated this man’s name in [Job 2:11](../02/11.md) -42:9 tm97 Zophar the Naamathite 0 See how you translated this man’s name in [Job 2:11](../02/11.md) -42:9 l5p5 rc://*/ta/man/translate/figs-metonymy Yahweh accepted Job 0 The person is a metonym for the prayer he prays. Alternate translation: “God accepted Job’s prayer for his three friends” -42:10 khw7 Yahweh restored his fortunes 0 Alternate translation: “Yahweh restored his riches” or “Yahweh restored his wealth” -42:11 nlf5 all who knew him before 0 Alternate translation: “all the people he had known before” -42:12 bw3a rc://*/ta/man/translate/figs-ellipsis more than the first 0 The words “he blesed” and “of Job’s life” are understood from the previous phrase. They can be repeated here Alternate translation: “more than he blessed the first part of Job’s life” -42:12 ud3i rc://*/ta/man/translate/translate-numbers fourteen thousand sheep 0 14,000 sheep -42:12 qax5 rc://*/ta/man/translate/translate-numbers six thousand camels 0 6,000 camels -42:12 g7yp rc://*/ta/man/translate/translate-numbers one thousand yoke of oxen 0 1,000 yoke of oxen -42:13 z7x9 rc://*/ta/man/translate/translate-numbers seven sons and three daughters 0 7 sons and 3 daughters -42:14 xd1h rc://*/ta/man/translate/translate-names Jemimah … Keziah … Keren-Happuch 0 women’s names -42:15 l9nw no women were found as beautiful as Job’s daughters 0 Alternate translation: “Job’s daughters were more beautiful than all the other women” -42:16 s5ni rc://*/ta/man/translate/translate-numbers lived 140 years 0 “lived 140 years” -42:17 d827 rc://*/ta/man/translate/figs-doublet being old and full of days 0 The words “full of days” means basically the same thing as “being old.” The two phrases form a common idiom. Alternate translation: “a very old man” (See also: [[rc://*/ta/man/translate/figs-idiom]]) +36:intro pp2j 0 # Job 36 General Notes\n\n## Structure and Formatting\n\nThis chapter is a continuation of Elihu’s speech. In this chapter, Elihu speaks primarily to Job, although others are present and listening.\n\n- Verses 1–21: Elihu says that God uses suffering to warn and correct people.\n- Verses 22–3: Elihu describes how great God is, using a storm that is gathering and approaching to describe God’s great power.\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry.\n\n## Translation Issues in this Chapter\n\n### The difficulty of understanding verses 17–21\n\nVerses 17–21 are very difficult to understand. Biblical scholars have offered a variety of explanations of what Elihu says in each verse. Published versions of the Bible differ significantly from one another in their renderings of this material. The ULT seeks to offer a consistent and reasonable translation of these verses. But if a translation of the Bible exists in your region, you may find that it differs from the ULT in several places in the way that it translates these verses. If there is a Bible translation in your region, you may wish to use the readings that it uses. If not, you may wish to follow the readings of ULT.\n\n### singular “you” and “your”\n\nThe pronouns “you” and “your” and the implied “you” in imperative verbs are singular throughout this chapter because Elihu is addressing Job. If your language marks a distinction between singular and plural “you,” use singular forms in your translation.\n\n### “hear” meaning “obey”\n\nIn verses 10, 11, and 12, Elihu uses the term “hear” in a specific sense to mean “obey.” You may wish to use the term “obey” in each instance in your translation. +36:1 k104 rc://*/ta/man/translate/figs-hendiadys וַ⁠יֹּ֥סֶף אֱלִיה֗וּא וַ⁠יֹּאמַֽר 1 This phrase expresses a single idea by using two words connected with **and**. The word **continued** tells for what purpose a person **said** something. Specifically, the person said it to add more to what he had already said. If it would be more natural in your language, you could express this meaning with an equivalent phrase that does not use “and.” Alternate translation: “And Elihu said further” +36:2 k105 rc://*/ta/man/translate/figs-yousingular כַּתַּר & וַ⁠אֲחַוֶּ֑⁠ךָּ 1 As the General Notes to this chapter discuss, the word **you** and the implied “you” in the imperative **Be patient** are singular here because in this chapter, Elihu is addressing Job directly. So if your language marks a distinction between singular and plural “you,” use the singular form in your translation here and throughout the chapter. +36:2 h1hx rc://*/ta/man/translate/figs-ellipsis וַ⁠אֲחַוֶּ֑⁠ךָּ 1 Elihu is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “and I will show you that God has not been punishing you unfairly” +36:2 k106 rc://*/ta/man/translate/figs-metonymy ע֖וֹד לֶ⁠אֱל֣וֹהַּ מִלִּֽים 1 Elihu is using the term **words** to mean what he wants to say further by using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “there are more things to say on behalf of God” +36:3 k107 rc://*/ta/man/translate/figs-idiom אֶשָּׂ֣א דֵ֭עִ⁠י לְ⁠מֵ⁠רָח֑וֹק 1 Elihu is describing places that are **afar** off from the perspective of how far a person would have to travel to come from those places. That is why he speaks of the places as being **from afar** and why he speaks of going to those places as going **to from afar**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “I will carry my knowledge to distant places” +36:3 c3pd rc://*/ta/man/translate/figs-metaphor אֶשָּׂ֣א דֵ֭עִ⁠י לְ⁠מֵ⁠רָח֑וֹק 1 Elihu is speaking as if his **knowledge** were an object that he could literally **carry** to distant places. Your language may have a similar expression that you can use in your translation. You could also use plain language. Alternate translation: “I will show a wide knowledge of my subject” or “I will speak with comprehensive knowledge” +36:3 k1008 rc://*/ta/man/translate/figs-abstractnouns אֶשָּׂ֣א דֵ֭עִ⁠י לְ⁠מֵ⁠רָח֑וֹק 1 If your language does not use an abstract noun for the idea of **knowledge**, you could express the same idea in another way. Alternate translation: “I will show that I know a wide range of things” +36:3 u4g9 rc://*/ta/man/translate/figs-abstractnouns וּ֝⁠לְ⁠פֹעֲלִ֗⁠י אֶֽתֵּֽן־צֶֽדֶק 1 If your language does not use an abstract noun for the idea of **righteousness**, you could express the same idea in another way. Alternate translation: “and I will show that my Maker is righteous” +36:3 k109 rc://*/ta/man/translate/figs-explicit וּ֝⁠לְ⁠פֹעֲלִ֗⁠י 1 By **my Maker**, Elihu implicitly means God, who made him. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “and … to God, who made me” +36:4 sqx3 rc://*/ta/man/translate/figs-metonymy מִלָּ֑⁠י 1 Elihu is using the term **words** to mean what he is about to say by using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “what I say” +36:4 k111 rc://*/ta/man/translate/figs-nominaladj תְּמִ֖ים דֵּע֣וֹת עִמָּֽ⁠ךְ 1 Elihu is using the adjective phrase **complete in knowledge** as a noun to mean a certain kind of person. Your language may use adjective phrases in the same way. If not, you can translate this with an equivalent phrase. Alternate translation: “someone who has complete knowledge is with you” +36:4 k112 rc://*/ta/man/translate/figs-hyperbole תְּמִ֖ים דֵּע֣וֹת עִמָּֽ⁠ךְ 1 Elihu says **complete** here as an overstatement for emphasis. If it would be clearer in your language, you could express the emphasis in a different way. Alternate translation: ““someone who has very comprehensive knowledge is with you” +36:4 br1k rc://*/ta/man/translate/figs-123person תְּמִ֖ים דֵּע֣וֹת עִמָּֽ⁠ךְ 1 Elihu is speaking about himself in the third person. If it would be helpful in your language, you could translate this in the first person. Alternate translation: “I who have very comprehensive knowledge am with you” +36:5 z14c rc://*/ta/man/translate/figs-ellipsis וְ⁠לֹ֣א יִמְאָ֑ס 1 Elihu is leaving out some of the words that in many languages a sentence would need in order to be complete. He is probably responding to what Job said to God in [10:3](../10/03.md), “you … despise the work of your hands.” If that would be clearer in your language, you can supply these words from the context, specifically from verse 2, where Elihu speaks of God as his “Maker.” Alternate translation: “and he does not despise any of the people whom he has made” +36:5 j9ct rc://*/ta/man/translate/figs-ellipsis כַּ֝בִּ֗יר כֹּ֣חַֽ לֵֽב 1 Elihu is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “he is also mighty in that he is strong in heart” +36:5 k113 rc://*/ta/man/translate/figs-metaphor כַּ֝בִּ֗יר כֹּ֣חַֽ לֵֽב 1 Here the **heart** represents the mind or understanding. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “he is also mighty in that he has great understanding” +36:6 k114 rc://*/ta/man/translate/figs-litotes לֹא־יְחַיֶּ֥ה רָשָׁ֑ע 1 Elihu is expressing a positive meaning by using a negative word together with a word that is the opposite of the intended meaning. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “He punishes the wicked by killing them” +36:6 k115 rc://*/ta/man/translate/figs-nominaladj רָשָׁ֑ע & עֲנִיִּ֣ים 1 Elihu is using the adjectives **wicked** and **lowly** as nouns to mean certain kinds of people. Your language may use adjectives in the same way. If not, you can translate these words with equivalent phrases. Alternate translation: “wicked people … lowly people” +36:6 k117 rc://*/ta/man/translate/figs-abstractnouns וּ⁠מִשְׁפַּ֖ט עֲנִיִּ֣ים יִתֵּֽן 1 If your language does not use an abstract noun for the idea of **justice**, you could express the same idea in another way. Alternate translation: “but he makes sure that others treat lowly people fairly” +36:6 k116 rc://*/ta/man/translate/figs-activepassive עֲנִיִּ֣ים 1 See how you translated the term **lowly** in [29:12](../29/12.md). +36:7 k118 rc://*/ta/man/translate/figs-litotes לֹֽא־יִגְרַ֥ע מִ⁠צַּדִּ֗יק עֵ֫ינָ֥י⁠ו 1 Elihu is expressing a positive meaning by using a negative word together with a word that is the opposite of the intended meaning. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “He keeps his eyes on the righteous” +36:7 q9mj rc://*/ta/man/translate/figs-synecdoche לֹֽא־יִגְרַ֥ע מִ⁠צַּדִּ֗יק עֵ֫ינָ֥י⁠ו 1 Elihu is using one part of God, his **eyes**, to mean all of him in the act of watching over the righteous. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “He continually watches over the righteous” +36:7 k119 rc://*/ta/man/translate/figs-nominaladj מִ⁠צַּדִּ֗יק 1 Elihu is using the adjective **righteous** as a noun to mean a certain kind of person. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “from the person who is righteous” +36:7 k120 rc://*/ta/man/translate/figs-genericnoun מִ⁠צַּדִּ֗יק 1 Elihu is not referring to a specific **righteous** person. He means righteous people in general. It may be more natural in your language to express this meaning by using a plural form, particularly since Elihu uses plural forms in the rest of this verse. Alternate translation: “from righteous people” +36:7 yc6f rc://*/ta/man/translate/figs-metaphor וְ⁠אֶת־מְלָכִ֥ים לַ⁠כִּסֵּ֑א וַ⁠יֹּשִׁיבֵ֥⁠ם 1 Elihu is speaking as if God literally put **righteous** people on a **throne** together with **kings**. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “but he gives them positions of power and influence” +36:7 x6yz rc://*/ta/man/translate/figs-metaphor וַ⁠יִּגְבָּֽהוּ 1 Elihu is speaking as if righteous people literally **rise high** when God helps them. He is speaking of the esteem in which others come to hold them. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “and others esteem them greatly” +36:8 f3xm rc://*/ta/man/translate/figs-parallelism וְ⁠אִם־אֲסוּרִ֥ים בַּ⁠זִּקִּ֑ים יִ֝לָּכְד֗וּ⁠ן בְּ⁠חַבְלֵי־עֹֽנִי 1 The phrase **bound in chains** could mean: (1) the same thing as **caught in cords of affliction**. Elihu may be using repetition to emphasize the idea that these phrases express. In that case, he would be speaking in both phrases as if righteous people were literally **bound** or **caught** by affliction in order to say that they were suffering from affliction. Alternate translation: “If they are bound in chains of affliction; yes, if they are caught in cords of affliction” (2) being bound in actual **chains**. This would mean that people who had previously been righteous had unfortunately committed some crime and had been punished with imprisonment. In that case Elihu would be using **chains** in the first part of the verse to mean actual physical restraint and **cords** in the second part of the verse to represent sufferings. Alternate translation: “But if they are put in prison for some crime or if they are suffering from affliction” +36:8 a6cw rc://*/ta/man/translate/figs-activepassive אֲסוּרִ֥ים בַּ⁠זִּקִּ֑ים יִ֝לָּכְד֗וּ⁠ן בְּ⁠חַבְלֵי־עֹֽנִי 1 If your language does not use these passive forms, you could express the ideas in active form or in another way that is natural in your language. Alternate translation: “chains are binding them and cords of affliction have caught them” +36:9 qj2k rc://*/ta/man/translate/figs-hendiadys פָּעֳלָ֑⁠ם וּ֝⁠פִשְׁעֵי⁠הֶ֗ם 1 This phrase expresses a single idea by using two words connected with **and**. The word **transgressions** tells what kind of **deeds** these people did. If it would be more natural in your language, you could express this meaning with an equivalent phrase that does not use “and.” Alternate translation: “their evil deeds” +36:9 k121 rc://*/ta/man/translate/grammar-connect-words-phrases כִּ֣י יִתְגַּבָּֽרוּ 1 Elihu is using the word **for** to introduce the reason why these people committed **deeds** that were **transgressions**. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation: “which they did because they became proud” +36:10 i8aj rc://*/ta/man/translate/figs-synecdoche וַ⁠יִּ֣גֶל אָ֭זְנָ⁠ם לַ⁠מּוּסָ֑ר 1 Elihu is using one part of these, their **ear**, to mean all of them in the act of hearing. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and he enables them to hear correction” +36:10 k123 rc://*/ta/man/translate/figs-idiom וַ⁠יִּ֣גֶל אָ֭זְנָ⁠ם לַ⁠מּוּסָ֑ר 1 As the General Notes to this chapter discuss, in this context, to hear means to obey. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and he enables them to obey correction” +36:10 gn8h rc://*/ta/man/translate/figs-abstractnouns וַ⁠יִּ֣גֶל אָ֭זְנָ⁠ם לַ⁠מּוּסָ֑ר 1 If your language does not use an abstract noun for the idea of **correction**, you could express the same idea in another way. Alternate translation: “and he enables them to obey him when he corrects them” +36:10 k122 rc://*/ta/man/translate/grammar-collectivenouns אָ֭זְנָ⁠ם 1 If you retain the use of the term **ear** for the whole person in your translation, since Elihu is speaking of many people, it may be more natural in your language to use the plural form of **ear**. Alternate translation: “their ears” +36:10 k124 rc://*/ta/man/translate/figs-quotations וַ֝⁠יֹּ֗אמֶר כִּֽי־יְשֻׁב֥וּ⁠ן מֵ⁠אָֽוֶן 1 It may be more natural in your language to have a direct quotation here. Alternate translation: “and says, ‘You shall return from iniquity!’” +36:10 k125 rc://*/ta/man/translate/figs-declarative וַ֝⁠יֹּ֗אמֶר כִּֽי־יְשֻׁב֥וּ⁠ן מֵ⁠אָֽוֶן 1 In this quotation by Elihu, God is using a future statement to give a command. If it would be helpful in your language, you could translate these words using a command form. Alternate translation: “and says, ‘You must return from iniquity!’” +36:10 emb8 rc://*/ta/man/translate/figs-metaphor וַ֝⁠יֹּ֗אמֶר כִּֽי־יְשֻׁב֥וּ⁠ן מֵ⁠אָֽוֶן 1 In this quotation by Elihu, God is speaking as if **iniquity** were a place from which disobedient people had to **return**. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “and says, ‘You must stop committing iniquity!’” +36:10 k126 rc://*/ta/man/translate/figs-abstractnouns וַ֝⁠יֹּ֗אמֶר כִּֽי־יְשֻׁב֥וּ⁠ן מֵ⁠אָֽוֶן 1 If your language does not use an abstract noun for the idea of **iniquity**, you could express the same idea in another way. Alternate translation: “and says, ‘You must stop doing things that are iniquitous!’” +36:11 k127 rc://*/ta/man/translate/figs-idiom יִשְׁמְע֗וּ 1 As the General Notes to this chapter discuss, Elihu is using the term **hear** in a specific sense to mean “obey.” If it would be helpful in your language, you could state the meaning plainly, here and in the next two verses. Alternate translation: “they obey” +36:11 hx9k rc://*/ta/man/translate/figs-idiom יְכַלּ֣וּ יְמֵי⁠הֶ֣ם בַּ⁠טּ֑וֹב וּ֝⁠שְׁנֵי⁠הֶ֗ם בַּ⁠נְּעִימִֽים 1 Elihu is using the terms **days** and **years** to refer to a specific time, the lifetimes of these repentant people. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “they will complete their lifetimes in good; yes, they will have pleasantness for the rest of their lifetimes” +36:11 k128 rc://*/ta/man/translate/figs-abstractnouns יְכַלּ֣וּ יְמֵי⁠הֶ֣ם בַּ⁠טּ֑וֹב וּ֝⁠שְׁנֵי⁠הֶ֗ם בַּ⁠נְּעִימִֽים 1 If your language does not use abstract nouns for the ideas of **good** and **pleasantness**, you could express the same ideas in other ways. Alternate translation: “they will enjoy good things and be in pleasant situations for the rest of their lifetimes” +36:12 q2nz rc://*/ta/man/translate/figs-euphemism בְּ⁠שֶׁ֣לַח יַעֲבֹ֑רוּ 1 See how you translated the similar expression in [33:18](../33/18.md). Alternate translation: “someone will kill them with a weapon” +36:12 k129 rc://*/ta/man/translate/figs-euphemism וְ֝⁠יִגְוְע֗וּ 1 Elihu is using the word **expire** to mean “die.” This is a mild way of referring to death. Your language may have a similar expression that you can use in your translation. You could also use plain language. Alternate translation: “and they will pass away” or “and they will die” +36:12 k130 rc://*/ta/man/translate/figs-abstractnouns כִּ⁠בְלִי־דָֽעַת 1 If your language does not use an abstract noun for the idea of **knowledge**, you could express the same idea in another way. Alternate translation: “because they acted as if they did not know how God wanted them to live” +36:13 k131 rc://*/ta/man/translate/figs-nominaladj וְֽ⁠חַנְפֵי־לֵ֭ב 1 Elihu is using the adjective phrase **godless of heart** as a noun to mean a certain kind of person. Your language may use adjective phrases in the same way. If not, you can translate this with an equivalent phrase. Alternate translation: “And people who are godless in their hearts” +36:13 j1gi rc://*/ta/man/translate/figs-metaphor וְֽ⁠חַנְפֵי־לֵ֭ב 1 Here the **heart** represents the character of a person. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “And people whose character is godless” or “And people of godless character” +36:13 z1u5 rc://*/ta/man/translate/figs-metaphor יָשִׂ֣ימוּ אָ֑ף 1 Elihu is speaking as if anger, represented here by a part of the body, the **nose**, were an object that people could **keep**. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “remain angry with God” +36:13 a4sw rc://*/ta/man/translate/figs-metaphor אֲסָרָֽ⁠ם 1 Elihu is speaking as if God literally **binds** disobedient people. He is using the same image as in verse 8 to mean that God afflicts them in order to correct them. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “he afflicts them” +36:14 k132 rc://*/ta/man/translate/figs-infostructure תָּמֹ֣ת בַּ⁠נֹּ֣עַר נַפְשָׁ֑⁠ם וְ֝⁠חַיָּתָ֗⁠ם בַּ⁠קְּדֵשִֽׁים 1 You may find it more natural to put the information about what happens during the **life** of these disobedient people before the information about when they die. Alternate translation: “They live among the cultic prostitutes, and they die young” +36:14 k133 rc://*/ta/man/translate/figs-synecdoche תָּמֹ֣ת בַּ⁠נֹּ֣עַר נַפְשָׁ֑⁠ם 1 Elihu is using one part of these disobedient people, their **soul**, to mean all of them in the act of dying. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “They die in youth” +36:14 k134 rc://*/ta/man/translate/grammar-collectivenouns תָּמֹ֣ת & נַפְשָׁ֑⁠ם 1 If you retain the use of the term **soul** for the whole person in your translation, since Elihu is speaking of many people, it may be more natural in your language to use the plural form of **soul**. Alternate translation: “Their souls die” +36:14 k135 rc://*/ta/man/translate/figs-abstractnouns בַּ⁠נֹּ֣עַר 1 If your language does not use an abstract noun for the idea of **youth**, you could express the same idea in another way. Alternate translation: “while they are still young” +36:14 k136 rc://*/ta/man/translate/figs-synecdoche וְ֝⁠חַיָּתָ֗⁠ם בַּ⁠קְּדֵשִֽׁים 1 Elihu is using the **life** of these people to mean all of them in the act of living. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and they live among the cultic prostitutes” +36:14 ny42 rc://*/ta/man/translate/figs-explicit וְ֝⁠חַיָּתָ֗⁠ם בַּ⁠קְּדֵשִֽׁים 1 Elihu means implicitly that these disobedient people are reduced to making their living as **cultic prostitutes**, that is, as people who perform sexual acts in connection with religious rites. (Your language may have a discreet expression for this kind of activity that you may wish to use in your translation. The UST models one way to do that.) Alternate translation: “and they are reduced to making a living as cultic prostitutes” +36:15 k137 rc://*/ta/man/translate/figs-abstractnouns יְחַלֵּ֣ץ עָנִ֣י בְ⁠עָנְי֑⁠וֹ 1 If your language does not use an abstract noun for the idea of **affliction**, you could express the same idea in another way. Alternate translation: “God uses the things that afflict a person to deliver that person” +36:15 k138 rc://*/ta/man/translate/figs-nominaladj עָנִ֣י 1 Elihu is using the adjective **afflicted** as a noun to mean a certain kind of person. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “an afflicted person” or “someone who is suffering from affliction” +36:15 k139 rc://*/ta/man/translate/figs-abstractnouns וְ⁠יִ֖גֶל בַּ⁠לַּ֣חַץ אָזְנָֽ⁠ם 1 If your language does not use an abstract noun for the idea of **oppression**, you could express the same idea in another way. Alternate translation: “and he uses the things that oppress people to open their ear” +36:15 wt6t rc://*/ta/man/translate/figs-synecdoche וְ⁠יִ֖גֶל & אָזְנָֽ⁠ם 1 See how you translated the similar expression in [36:10](../36/10.md). Alternate translation: “and he leads them to obey” +36:15 k140 rc://*/ta/man/translate/grammar-collectivenouns אָזְנָֽ⁠ם 1 If you retain the use of the term **ear** for the whole person in your translation, since Elihu is speaking of many people, it may be more natural in your language to use the plural form of **ear**. Alternate translation: “their ears” +36:16 k141 rc://*/ta/man/translate/figs-pastforfuture הֲסִיתְ⁠ךָ֨ & מָ֣לֵא 1 Elihu is using the past tense in order to refer to something that he believes God would have done if Job had repented (if Job had actually been guilty of sin). Alternate translation: “he would have drawn you … he would have filled” +36:16 k142 rc://*/ta/man/translate/figs-personification הֲסִיתְ⁠ךָ֨ ׀ מִ⁠פִּי־צָ֗ר 1 Elihu is speaking of **distress** as if it were a living thing that had Job in its **mouth** and was about to swallow him. Your language may have a similar expression that you can use in your translation. You could also use plain language. Alternate translation: “he would have snatched you from the jaws of distress and brought you” or “he would have rescued you from the distress that you were in and brought you” +36:16 k143 rc://*/ta/man/translate/figs-doublet רַ֭חַב לֹא־מוּצָ֣ק תַּחְתֶּ֑י⁠הָ 1 These two expressions mean the same thing. Elihu is using them together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “to a place where you have plenty of room” or “to a place where you would have had plenty of room” +36:16 h4g2 rc://*/ta/man/translate/figs-metaphor רַ֭חַב לֹא־מוּצָ֣ק תַּחְתֶּ֑י⁠הָ 1 Elihu is speaking as if God literally would have brought Job to a **broad place**, that is, to an open square such as Job mentioned in [29:7](../29/07.md). Elihu means that God would have brought Job into a situation in life where he had many opportunities and the means to pursue them. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “into a situation where you had many opportunities and the means to pursue them” +36:16 k144 rc://*/ta/man/translate/figs-idiom לֹא־מוּצָ֣ק תַּחְתֶּ֑י⁠הָ 1 Elihu is using the expression **under it** to describe what this place is like. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “with no constriction there” or “where there is no constriction” +36:16 qjt9 rc://*/ta/man/translate/figs-metaphor וְ⁠נַ֥חַת שֻׁ֝לְחָנְ⁠ךָ֗ מָ֣לֵא דָֽשֶׁן 1 Elihu is speaking of the **setting** of Job’s **table**, that is, the food on his table, as if it were a container that God had filled with **fatness**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and he has given you much rich food to eat” or “and he would have given you much rich food to eat” +36:17 ybk9 rc://*/ta/man/translate/figs-metaphor וְ⁠דִין־רָשָׁ֥ע מָלֵ֑אתָ 1 For emphasis, Elihu is speaking as if Job were a container that was **full** of **judgment**. If it would be clearer in your language, you could express the emphasis in another way. Elihu could mean: (1) that Job is like the godless people he described in verse 13, who remain angry with God because they judge that God is punishing them unfairly. Alternate translation: “But you are judging God very unfairly, as the wicked do” (2) that Job is experiencing the consequences of God’s judgment against him. Alternate translation: “but God is judging you severely, as he judges the wicked” +36:17 k145 rc://*/ta/man/translate/figs-nominaladj רָשָׁ֥ע 1 Elihu is using the adjective **wicked** as a noun to mean a certain kind of person. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “wicked people” +36:17 k146 rc://*/ta/man/translate/figs-doublet דִּ֖ין וּ⁠מִשְׁפָּ֣ט יִתְמֹֽכוּ 1 The terms **judgment** and **justice** mean similar things. Elihu is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “strict justice takes hold” +36:17 ji7m rc://*/ta/man/translate/figs-personification דִּ֖ין וּ⁠מִשְׁפָּ֣ט יִתְמֹֽכוּ 1 Elihu is speaking of these **judgment** and **justice** as if they were living things that could **take hold** of someone or something. He could mean: (1) that God is executing judgment against Job by punishing him. In that case, Elihu would be using **judgment** in a different sense than he did in the first part of the verse, to mean God’s judgment of Job rather than Job’s judgment of God. Alternate translation: “God is judging you strictly by punishing you” (2) that **judgment** and **justice** take hold of one another, meaning that they work together closely to show that Job is guilty. Alternate translation: “a just judgment is that you are guilty” +36:18 mp6j rc://*/ta/man/translate/figs-ellipsis כִּֽי־חֵ֭מָה פֶּן־יְסִֽיתְ⁠ךָ֣ 1 Elihu is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “For there is wrath, so beware lest it entice you” or “For you are angry, so beware lest your anger entice you” +36:18 k147 rc://*/ta/man/translate/figs-metonymy בְ⁠סָ֑פֶק 1 Elihu is using the term **clapping** by association to mean derision, since the people in this culture clapped their hands in order to express derision, as [27:23](../27/23.md) and [34:37](../34/37.md) indicate. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “into mocking God” +36:18 k148 rc://*/ta/man/translate/figs-possession וְ⁠רָב־כֹּ֝֗פֶר אַל־יַטֶּֽ⁠ךָּ 1 It may be more natural in your language to express the meaning here by using a form other than a possessive form. Alternate translation: “and no ransom, no matter how great, will deliver you” +36:19 m4pr rc://*/ta/man/translate/figs-rquestion הֲ⁠יַעֲרֹ֣ךְ שׁ֭וּעֲ⁠ךָ 1 Elihu is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “God would not esteem your riches” or “God would not want your money so much that he will accept a bribe and not punish you” +36:19 k149 rc://*/ta/man/translate/figs-ellipsis לֹ֣א בְ⁠צָ֑ר וְ֝⁠כֹ֗ל מַאֲמַצֵּי־כֹֽחַ 1 Elihu is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “No, God would not esteem gold or all of the strengths of wealth!” +36:19 z8pw rc://*/ta/man/translate/figs-personification וְ֝⁠כֹ֗ל מַאֲמַצֵּי־כֹֽחַ 1 Elihu is speaking of **wealth** as if it were a living thing that had **strengths**. He is using the idea of strength to refer to an amount or quantity of wealth. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “or any other kind of wealth, no matter how much of it there were” +36:20 k150 rc://*/ta/man/translate/figs-metaphor הַ⁠לָּ֑יְלָה 1 Elihu is probably using the image of **night** to mean death, similarly to the way Bildad used “darkness” to mean death in [18:18](../18/18.md). If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “death” or “to die” +36:20 q5v5 rc://*/ta/man/translate/figs-explicit לַ⁠עֲל֖וֹת עַמִּ֣ים תַּחְתָּֽ⁠ם 1 By **their place**, Elihu seems to mean this earth. This may be an implicit warning to Job that once he dies, he will no longer have the opportunity that people on this earth have to repent and be reconciled to God. Alternate translation: “because when people die, they leave this earth and they have no further opportunity to repent” +36:21 k151 rc://*/ta/man/translate/figs-metaphor אַל־תֵּ֣פֶן אֶל־אָ֑וֶן 1 Elihu is speaking as if **sin** were in a particular direction and Job might literally **turn** towards that direction. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “do not commit sin” +36:21 qhr8 rc://*/ta/man/translate/figs-metonymy מֵ⁠עֹֽנִי 1 Elihu is using the term **affliction** by association to mean God’s correction. (Elihu said in verses 8–10 and 15 that God used affliction to correct people.) If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “rather than accepting the correction that God is bringing to you through affliction” +36:22 c7mn rc://*/ta/man/translate/figs-explicit הֶן־אֵ֭ל יַשְׂגִּ֣יב בְּ⁠כֹח֑⁠וֹ 1 This could mean, depending on the meaning of the rest of the sentence: (1) that Elihu is beginning his description of a gathering storm and he is calling the attention of the others who are present to the clouds that are forming in the sky. In that case, Elihu would mean the term **Behold** literally. Alternate translation: “Look, God causes to be high in his power!” (2) that while Elihu is going to use the storm to illustrate God’s power, here he is asking the others to reflect on how great God’s power is. Alternate translation: “Consider this: God causes to be high in his power” +36:22 x4qx rc://*/ta/man/translate/figs-explicit הֶן־אֵ֭ל יַשְׂגִּ֣יב בְּ⁠כֹח֑⁠וֹ 1 Elihu could be saying: (1) that God makes **high** things, specifically in this case storm clouds, and that demonstrates his **power**. Alternate translation: “Look at what high clouds God is making in his power!” (2) that God has caused himself to be high, that is, that God has exalted himself. Alternate translation: “Consider how great God has shown himself to be” +36:22 ay6d rc://*/ta/man/translate/figs-rquestion מִ֖י כָמֹ֣⁠הוּ מוֹרֶֽה 1 Elihu is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “No one is a teacher like him!” or “He is about to teach us something in a way that no one else could.” +36:23 r88v rc://*/ta/man/translate/figs-rquestion מִֽי־פָקַ֣ד עָלָ֣י⁠ו דַּרְכּ֑⁠וֹ וּ⁠מִֽי־אָ֝מַ֗ר פָּעַ֥לְתָּ עַוְלָֽה 1 Elihu is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate these questions as statements or as exclamations. Alternate translation: “No one has appointed his way to him! And no one has told him, ‘You have committed unrighteousness’!” +36:23 k152 rc://*/ta/man/translate/figs-metaphor מִֽי־פָקַ֣ד עָלָ֣י⁠ו דַּרְכּ֑⁠וֹ 1 Elihu is speaking of how someone conducts himself as if that were a **way** or path that the person was walking along. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “Who has told him how to live” or “No one has told him how to live!” +36:23 tz9r rc://*/ta/man/translate/figs-quotesinquotes וּ⁠מִֽי־אָ֝מַ֗ר פָּעַ֥לְתָּ עַוְלָֽה 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “Or who has told him that he has committed unrighteousness” or “And no one has told him that he has committed unrighteousness!” +36:23 k153 rc://*/ta/man/translate/figs-abstractnouns וּ⁠מִֽי־אָ֝מַ֗ר פָּעַ֥לְתָּ עַוְלָֽה 1 If your language does not use an abstract noun for the idea of **unrighteousness**, you could express the same idea in another way. Alternate translation: “Or who has told him that he has done what is not right” or “And no one has told him that he has done what is not right!” +36:24 k154 rc://*/ta/man/translate/figs-idiom זְ֭כֹר 1 Elihu is using the term **Remember** in a particular sense to mean “ensure.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Ensure” +36:24 k155 rc://*/ta/man/translate/figs-gendernotations אֲנָשִֽׁים 1 Here the masculine term **men** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is explicitly inclusive of both men and women. Alternate translation: “people” +36:25 k156 rc://*/ta/man/translate/figs-explicit כָּל־אָדָ֥ם חָֽזוּ־ב֑⁠וֹ אֱ֝נ֗וֹשׁ יַבִּ֥יט מֵ⁠רָחֽוֹק 1 Elihu could possibly be indicating the storm that is gathering. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “Everyone can see the storm clouds that God is forming in the sky, even though they are so high up and far away” +36:25 k157 rc://*/ta/man/translate/figs-gendernotations כָּל־אָדָ֥ם & אֱ֝נ֗וֹשׁ יַבִּ֥יט 1 Here again the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is explicitly inclusive of both men and women. Alternate translation: “Each person … people have regarded” +36:25 c8rq rc://*/ta/man/translate/figs-metaphor אֱ֝נ֗וֹשׁ יַבִּ֥יט מֵ⁠רָחֽוֹק 1 Elihu is speaking as if people have literally seen God’s work **from afar**, that is, from a distance. He probably means that people only see and understand God’s work indistinctly and without recognizing many specific details. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “however, people only understand God’s work indistinctly” +36:25 k158 rc://*/ta/man/translate/grammar-connect-logic-contrast אֱ֝נ֗וֹשׁ יַבִּ֥יט 1 Elihu is implying a slight contrast: While people can see God’s work, they can only see it **from afar**. In your translation, you may wish to indicate this contrast, in a way that is natural in your language. Alternate translation: “however, man has only regarded” +36:26 zd6h rc://*/ta/man/translate/figs-metonymy מִסְפַּ֖ר שָׁנָ֣י⁠ו וְ⁠לֹא־חֵֽקֶר 1 Elihu may be using the term **years**, indicating age, by association to mean wisdom. The book makes this association in various other places, such as [12:12](../12/12.md) and [32:7](../32/07.md). If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and he is extremely wise, since he is older than anyone can determine” +36:27 k159 rc://*/ta/man/translate/grammar-connect-words-phrases כִּ֭י 1 Elihu is using the word **For** to introduce the immediate reason why he has been saying that God is powerful and wise. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation: “We can see how powerful and wise God is from the way that” +36:27 z98g rc://*/ta/man/translate/figs-explicit יְגָרַ֣ע נִטְפֵי־מָ֑יִם 1 Elihu is referring implicitly to the way God **draws up** water from the earth and sea as mist into the air. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “he makes drops of water rise into the air as mist” +36:27 k160 rc://*/ta/man/translate/figs-metaphor לְ⁠אֵדֽ⁠וֹ 1 Elihu is speaking as if the water that evaporates from the earth and sea literally forms a **stream** in the sky that supplies clouds with rainwater. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “into God’s supply” or “into the clouds” +36:28 k161 rc://*/ta/man/translate/writing-pronouns אֲשֶֽׁר־יִזְּל֥וּ שְׁחָקִ֑ים 1 The pronoun **which** refers to the “drops of water” that Elihu described in the previous verse. It may be helpful to clarify this for your readers, and it may be helpful to begin a new sentence here. Alternate translation: “The clouds pour down these drops of water” +36:28 k162 rc://*/ta/man/translate/figs-gendernotations אָדָ֬ם 1 Here the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is explicitly inclusive of both men and women. Alternate translation: “humans” +36:29 q3k1 rc://*/ta/man/translate/figs-rquestion אִם־יָ֭בִין מִפְרְשֵׂי־עָ֑ב תְּ֝שֻׁא֗וֹת סֻכָּתֽ⁠וֹ 1 Elihu is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “no one can understand how God makes clouds spread or how he makes thunder come from his hut!” +36:29 wh4w rc://*/ta/man/translate/figs-metaphor סֻכָּתֽ⁠וֹ 1 Elihu is speaking as if God literally lived in a **hut** in the sky. (He is using the same term that Job used in [27:18](../27/18.md) to describe a guard booth.) If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “from his dwelling place in the sky” +36:30 k163 rc://*/ta/man/translate/figs-explicit הֵן 1 In this instance, Elihu seems to be using the term **Behold** literally. Alternate translation: “Look!” +36:30 k164 rc://*/ta/man/translate/writing-pronouns פָּרַ֣שׂ עָלָ֣י⁠ו אוֹר֑⁠וֹ 1 The pronoun **it** refers to God’s “hut,” that is, his dwelling in the sky, which Elihu described in the previous verse. It may be helpful to clarify this for your readers. Alternate translation: “he spreads his lightning upon the sky” +36:30 ip5f rc://*/ta/man/translate/figs-metaphor פָּרַ֣שׂ עָלָ֣י⁠ו אוֹר֑⁠וֹ 1 Elihu is speaking as if God literally **spreads** lightning upon the sky. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “his lightning lights up the whole sky” +36:30 e9es rc://*/ta/man/translate/figs-metaphor וְ⁠שָׁרְשֵׁ֖י הַ⁠יָּ֣ם כִּסָּֽה 1 Elihu is speaking of the depths of the sea as if they were the **roots** of the **sea**. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “and he covers the depths of the sea” +36:30 k165 rc://*/ta/man/translate/figs-explicit וְ⁠שָׁרְשֵׁ֖י הַ⁠יָּ֣ם כִּסָּֽה 1 This could mean: (1) that God **covers** the depths of the sea with light. Alternate translation: “and the lightning is so bright that it even lights up the sea down to its depths” (2) that God **covers** the depths of the sea with water by refilling the sea with rainwater. Alternate translation: “and he refills the whole sea with rainwater” +36:30 k166 rc://*/ta/man/translate/figs-hyperbole וְ⁠שָׁרְשֵׁ֖י הַ⁠יָּ֣ם כִּסָּֽה 1 Elihu says that lightning lights up the sea all the way down to its depths as an overstatement for emphasis. If it would be clearer in your language, you could express the emphasis in a different way. Alternate translation: “and the lightning shines deep into the ocean” +36:31 k167 rc://*/ta/man/translate/grammar-connect-words-phrases כִּי 1 Elihu is using the word **For** to introduce the reason why the storms that God creates are so far-reaching in their effects, as he has just described. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation: “The storms that God creates are so far-reaching in their effects because” +36:31 k168 rc://*/ta/man/translate/writing-pronouns בָ֭⁠ם 1 The pronoun **them** refers either to the clouds that Elihu describes in verses 28 and 29 or to the thunder and lightning that he describes in verses 29 and 30. But either way, he is referring ultimately to thunderstorms such as the one whose formation he is narrating in this part of his speech. It may be helpful to clarify this for your readers. Alternate translation: “by such storms” +36:31 k169 rc://*/ta/man/translate/figs-explicit יָדִ֣ין עַמִּ֑ים 1 If it would be helpful to your readers, you could indicate explicitly in your translation how God **judges the peoples** through the storms that he creates. Alternate translation: “he judges the peoples, sending lightning to punish those who disobey him but sending rain to bless those who obey him” +36:31 k170 rc://*/ta/man/translate/figs-explicit יִֽתֶּן־אֹ֥כֶל לְ⁠מַכְבִּֽיר 1 If it would be helpful to your readers, you could indicate explicitly in your translation how God **gives food in abundance** through the storms that he creates. Alternate translation: “the rain from these storms causes crops to grow in abundance” +36:32 k171 rc://*/ta/man/translate/figs-idiom עַל־כַּפַּ֥יִם כִּסָּה־א֑וֹר 1 Elihu is using this expression to mean that God picks up so much lightning with his hands that his hands are no longer visible beneath it. Your language may have a comparable expression that you can use in your translation. Alternate translation: “He fills his hands with lightning” +36:32 k172 rc://*/ta/man/translate/figs-metaphor וַ⁠יְצַ֖ו עָלֶ֣י⁠הָ בְ⁠מַפְגִּֽיעַ 1 Elihu is speaking as if God literally gave a command to the lightning that it should hit a certain **mark**. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “and he makes it strike where he wishes” +36:33 k3qk rc://*/ta/man/translate/figs-metaphor יַגִּ֣יד עָלָ֣י⁠ו רֵע֑⁠וֹ 1 Elihu is speaking as if thunder were a **shout** that God made. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “God announces it with thunder” +36:33 k173 rc://*/ta/man/translate/writing-pronouns יַגִּ֣יד עָלָ֣י⁠ו רֵע֑⁠וֹ 1 The pronoun **it** could refer to: (1) the storm in general. The second half of the verse suggests that this may be the case. Alternate translation: “God proclaims the coming storm with thunder” (2) the lightning Elihu describes in the previous verse. Alternate translation: “God proclaims the lightning with thunder” +36:33 se83 rc://*/ta/man/translate/figs-ellipsis מִ֝קְנֶ֗ה אַ֣ף עַל־עוֹלֶֽה 1 Elihu is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “the cattle also declare their shout about the thing arising” or “the cattle also make noise about the thing arising” +36:33 k174 rc://*/ta/man/translate/figs-metonymy עַל־עוֹלֶֽה 1 Elihu is using the phrase **the thing arising** to mean the coming storm by association with the way that its thunderclouds are rising up into the sky. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “about the coming storm” +37:intro ccm7 0 # Job 37 General Notes\n\n## Structure and Formatting\n\nThis is the conclusion of Elihu’s speech. Elihu continues to use the storm that is gathering and approaching to describe God’s great power. He concludes by telling Job that he should not expect to be able to speak with such a powerful God.\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry.\n\n## Translation Issues in this Chapter\n\n### singular “you” in verses 15–19\n\nThe pronoun “you” and the implied “you” in imperative verbs are singular in verses 15–19 because Elihu is addressing Job. If your language marks a distinction between singular and plural “you,” use singular forms in your translation.\n\n### The nature of the questions in verses 15–18\n\nElihu asks Job a series of questions in verses 15–18. He may want Job to try to answer these questions so that Job will have to admit that he does not understand what God does. So these could be actual questions that Elihu is using to get information, specifically, these admissions from Job. Alternatively, Elihu may be using the question form for emphasis. A note to verse 15 suggests two possible ways in which you could translate the question there. Consider the most appropriate way to translate each of the questions in verses 15–18. +37:1 nhy8 rc://*/ta/man/translate/figs-metaphor לְ֭⁠זֹאת יֶחֱרַ֣ד לִבִּ֑⁠י וְ֝⁠יִתַּ֗ר מִ⁠מְּקוֹמֽ⁠וֹ 1 Elihu is speaking as if his **heart** were literally trembling and leaping. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “at this, my heart pounds with emotion and skips a beat” +37:1 eid2 rc://*/ta/man/translate/writing-pronouns לְ֭⁠זֹאת 1 The pronoun **this** refers to the approaching storm. It may be helpful to clarify this for your readers. Alternate translation: “as this storm approaches” +37:2 k175 rc://*/ta/man/translate/figs-reduplication שִׁמְע֤וּ שָׁמ֣וֹעַ 1 Elihu is repeating the verb **hear** in order to intensify the idea that it expresses. If your language can repeat words for intensification, it would be appropriate to do that here in your translation. If not, your language may have another way of expressing the emphasis. Alternate translation: “Oh, hear” +37:2 k176 rc://*/ta/man/translate/figs-yousingular שִׁמְע֤וּ 1 The implied “you” in the imperative **hear** is plural because Elihu is addressing Job, his three friends, and any others who may be present and listening. So use the plural form in your translation if your language marks that distinction. +37:2 k177 rc://*/ta/man/translate/figs-doublet בְּ⁠רֹ֣גֶז קֹל֑⁠וֹ וְ֝⁠הֶ֗גֶה מִ⁠פִּ֥י⁠ו יֵצֵֽא 1 These two phrases mean the same thing. Elihu is using them together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “how very loudly God is speaking” +37:2 ilg9 rc://*/ta/man/translate/figs-metaphor בְּ⁠רֹ֣גֶז קֹל֑⁠וֹ וְ֝⁠הֶ֗גֶה מִ⁠פִּ֥י⁠ו יֵצֵֽא 1 Elihu is speaking as if thunder were literally God’s **voice**. If it would be clearer in your language, you could express this image as a comparison. Alternate translation: “this loud thunder! It is as if God is roaring” +37:3 k178 rc://*/ta/man/translate/figs-metaphor תַּֽחַת־כָּל־הַ⁠שָּׁמַ֥יִם יִשְׁרֵ֑⁠הוּ וְ֝⁠אוֹר֗⁠וֹ עַל־כַּנְפ֥וֹת הָ⁠אָֽרֶץ 1 Elihu is speaking as if thunder and lightning were captive or restrained and God let them **loose** or released them. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “God makes it thunder so loudly that it can be heard under the whole sky, and he makes the lightning flash so brightly that it can be seen everywhere on earth” +37:3 k179 rc://*/ta/man/translate/figs-hyperbole תַּֽחַת־כָּל־הַ⁠שָּׁמַ֥יִם יִשְׁרֵ֑⁠הוּ וְ֝⁠אוֹר֗⁠וֹ עַל־כַּנְפ֥וֹת הָ⁠אָֽרֶץ 1 Elihu says that thunder can be heard everywhere under the sky and that lightning can be seen in the most distant places on earth as overstatements for emphasis. If it would be clearer in your language, you could express the emphasis in a different way. Alternate translation: “God makes it thunder so loudly in the sky that people who are far away can hear it, and he makes the lightning flash so brightly that even people who are distant from where it strikes can see it” +37:3 k180 rc://*/ta/man/translate/writing-pronouns יִשְׁרֵ֑⁠הוּ 1 The pronoun **it** refers to the thunder that Elihu described in the previous verse. It may be helpful to clarify this for your readers. Alternate translation: “God lets loose the thunder” +37:3 k181 rc://*/ta/man/translate/figs-ellipsis וְ֝⁠אוֹר֗⁠וֹ 1 Elihu is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “and he lets loose his lightning” +37:3 q5ea rc://*/ta/man/translate/figs-explicit עַל־כַּנְפ֥וֹת הָ⁠אָֽרֶץ 1 People in this culture believed that the **earth** was a flat surface that had **edges**. If it would be helpful to your readers, you could express the meaning here in terms of your own culture. Alternate translation: “all around the world” +37:4 l4nh rc://*/ta/man/translate/figs-metaphor יִשְׁאַג־ק֗וֹל 1 Elihu is speaking as if thunder were a **voice**. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “Thunder sounds loudly” +37:4 x26r rc://*/ta/man/translate/writing-pronouns אַחֲרָ֤י⁠ו 1 The pronoun **it** refers to a flash of lightning. It may be helpful to clarify this for your readers. Alternate translation: “after lightning flashes” +37:4 nei1 rc://*/ta/man/translate/figs-metaphor יַ֭רְעֵם בְּ⁠ק֣וֹל גְּאוֹנ֑⁠וֹ 1 Elihu is speaking as if thunder were God speaking. If it would be clearer in your language, you could express this image as a comparison. Alternate translation: “when we hear thunder, it sounds as if God is speaking in his majesty” +37:4 k182 rc://*/ta/man/translate/figs-doublenegatives וְ⁠לֹ֥א יְ֝עַקְּבֵ֗⁠ם 1 If it would be clearer in your language, you could use a positive expression to translate this double negative that consists of the negative particle **not** and the negative verb **restrain**. (The pronoun **them** refers to bolts of lightning.) Alternate translation: “and he releases the lightning bolts” +37:4 k183 rc://*/ta/man/translate/figs-metaphor כִּֽי־יִשָּׁמַ֥ע קוֹלֽ⁠וֹ 1 Elihu is once again speaking as if thunder were God speaking. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “after thunder is heard” +37:4 k5js rc://*/ta/man/translate/figs-activepassive כִּֽי־יִשָּׁמַ֥ע קוֹלֽ⁠וֹ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “when we hear his voice” or “when we hear thunder” +37:5 k184 rc://*/ta/man/translate/figs-metaphor יַרְעֵ֤ם אֵ֣ל בְּ֭⁠קוֹל⁠וֹ נִפְלָא֑וֹת 1 Elihu is once again speaking as if thunder were God speaking. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “How marvelous thunder is! It is as if God himself is speaking” +37:5 k185 rc://*/ta/man/translate/figs-explicit וְ⁠לֹ֣א נֵדָֽע 1 Here the term **know** has the sense of “understand” rather than “be aware.” Elihu is not saying that people do not realize that God is doing **great things**. He is saying that people are not able to understand or appreciate the great things they see God doing. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “that people cannot comprehend” +37:6 k186 rc://*/ta/man/translate/grammar-connect-words-phrases כִּ֤י 1 Elihu is using the word **For** to introduce the reason why he said in the previous verse that God did things marvelously that people could not comprehend. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation: “I say this because” +37:6 k187 rc://*/ta/man/translate/figs-quotesinquotes לַ⁠שֶּׁ֨לַג ׀ יֹאמַ֗ר הֱוֵ֫א אָ֥רֶץ וְ⁠גֶ֥שֶׁם מָטָ֑ר וְ֝⁠גֶ֗שֶׁם מִטְר֥וֹת עֻזּֽ⁠וֹ 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “he tells the snow to be on the earth and he tells the shower of rain, yes, the shower of rains, to be strong” +37:6 k188 rc://*/ta/man/translate/figs-personification לַ⁠שֶּׁ֨לַג ׀ יֹאמַ֗ר הֱוֵ֫א אָ֥רֶץ וְ⁠גֶ֥שֶׁם מָטָ֑ר וְ֝⁠גֶ֗שֶׁם מִטְר֥וֹת עֻזּֽ⁠וֹ 1 Elihu is speaking as if **snow** and **rain** were living things to which God spoke. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “he makes snow fall on the earth and he makes the shower of rain, yes, the shower of rains, become strong” +37:6 btz3 rc://*/ta/man/translate/figs-ellipsis וְ⁠גֶ֥שֶׁם מָטָ֑ר 1 Elihu is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “and he says to the shower of rain” +37:6 k189 rc://*/ta/man/translate/translate-plural וְ֝⁠גֶ֗שֶׁם מִטְר֥וֹת 1 Elihu is using the plural form **rains** for emphasis. Your language may use plural forms in the same way. If not, you could express the emphasis in another way. Alternate translation: “to the heavy rain shower” +37:6 k190 rc://*/ta/man/translate/figs-explicit עֻזּֽ⁠וֹ 1 In the quotation by Elihu, God is using the term **Strength** as a command. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “Have strength” or “Be strong” +37:7 k191 rc://*/ta/man/translate/figs-metaphor בְּ⁠יַד־כָּל־אָדָ֥ם יַחְתּ֑וֹם 1 Elihu is speaking as if God literally put a seal on every person’s **hand** to restrict it from being used. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “He restrains the hand of every man” +37:7 y45f rc://*/ta/man/translate/figs-synecdoche בְּ⁠יַד־כָּל־אָדָ֥ם יַחְתּ֑וֹם 1 Elihu is using one part of a person, his **hand**, to mean all of him in the act of working. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “He restrains every person from working” +37:7 k192 rc://*/ta/man/translate/figs-explicit בְּ⁠יַד־כָּל־אָדָ֥ם יַחְתּ֑וֹם 1 Elihu is referring implicitly to the way that a heavy downpour of rain prevents people from working in their fields. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “He sends heavy downpours that keep people from working in their fields” +37:7 k193 rc://*/ta/man/translate/figs-gendernotations אָדָ֥ם & לָ֝⁠דַ֗עַת כָּל־אַנְשֵׁ֥י מַעֲשֵֽׂ⁠הוּ 1 Here the masculine terms **man** and **men** have a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is explicitly inclusive of both men and women. Alternate translation: “person so that all the people whom he has made will know” +37:7 k194 rc://*/ta/man/translate/figs-ellipsis לָ֝⁠דַ֗עַת כָּל־אַנְשֵׁ֥י מַעֲשֵֽׂ⁠הוּ 1 Elihu is leaving out some of the words that in many languages a sentence would need in order to be complete. If it would be clearer in your language, you can indicate from the context what God wants people to be **knowing**. Alternate translation: “so that all the people whom he has made will appreciate the great things that he does” +37:8 k195 rc://*/ta/man/translate/figs-genericnoun וַ⁠תָּבֹ֣א חַיָּ֣ה בְמוֹ־אָ֑רֶב וּ⁠בִ⁠מְע֖וֹנֹתֶ֣י⁠הָ תִשְׁכֹּֽן 1 Elihu is not referring to a specific **beast**. He means beasts in general. It may be more natural in your language to express this meaning by using plural forms. Alternate translation: “And the beasts go into their dens and remain in their lairs” +37:8 k196 rc://*/ta/man/translate/translate-plural וּ⁠בִ⁠מְע֖וֹנֹתֶ֣י⁠הָ תִשְׁכֹּֽן 1 Elihu could be envisioning that a single **beast** would have several **lairs**, but he may be using the plural form for emphasis. Your language may also use plural forms for emphasis. If not, you could express the emphasis in another way. Alternate translation: “and remains safely in its lair” +37:9 j84c rc://*/ta/man/translate/figs-explicit מִן־הַ֭⁠חֶדֶר 1 As a note to [9:9](../09/09.md) explains, people in this culture believed that God kept natural forces in “chambers” or storerooms and brought them out when he needed them. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “from the chamber where God keeps storms” +37:9 cpb8 rc://*/ta/man/translate/figs-ellipsis וּֽ⁠מִ⁠מְּזָרִ֥ים קָרָֽה 1 Elihu is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “and the cold comes from the north winds” or “and the north winds bring cold” +37:10 u9mk rc://*/ta/man/translate/figs-metaphor מִ⁠נִּשְׁמַת־אֵ֥ל יִתֶּן־קָ֑רַח 1 Elihu is speaking as if cold wind were the **breath of God**. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “From the cold wind ice is made” +37:10 dc5f rc://*/ta/man/translate/figs-activepassive מִ⁠נִּשְׁמַת־אֵ֥ל יִתֶּן־קָ֑רַח 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “The breath of God makes ice” or “The cold wind makes ice” +37:10 k197 rc://*/ta/man/translate/figs-explicit וְ⁠רֹ֖חַב מַ֣יִם בְּ⁠מוּצָֽק 1 While water actually expands when it freezes, Elihu probably means that when water freezes solid, it does not move around with the wind and so it remains within a smaller area. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “and the waters freeze solid and stay in one place” +37:11 gl6n rc://*/ta/man/translate/figs-explicit אַף 1 Elihu may be using the word translated **Indeed** to call the attention of Job and the others back to the gathering thunderstorm after talking about other things such as snow and ice. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “Look!” +37:11 k198 rc://*/ta/man/translate/figs-genericnoun עָ֑ב & עֲנַ֣ן אוֹרֽ⁠וֹ 1 Elihu is not referring to a specific **cloud**. He means clouds in general. It may be more natural in your language to express this meaning by using plural forms. Alternate translation: “the clouds … his lightning-clouds” +37:12 k199 rc://*/ta/man/translate/writing-pronouns וְ⁠ה֤וּא מְסִבּ֨וֹת מִתְהַפֵּ֣ךְ 1 The pronoun **it** refers to the cloud that Elihu described in the previous verse. It may be helpful to clarify this for your readers, and if you decided to use plural forms there, you can use a plural form here as well. Alternate translation: “And the clouds swirl around” +37:12 k200 rc://*/ta/man/translate/figs-idiom עַל־פְּנֵ֖י תֵבֵ֣ל אָֽרְצָ⁠ה 1 Elihu is using the term **face** in a specific sense to mean “surface.” Alternate translation: “above the surface of the inhabited world” +37:13 it32 rc://*/ta/man/translate/figs-metonymy לְ⁠שֵׁ֥בֶט 1 Elihu is using the term **rod** by association to mean punishment. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to punish people” +37:13 mjf4 rc://*/ta/man/translate/figs-explicit לְ⁠אַרְצ֑⁠וֹ 1 Elihu seems to be referring implicitly to God taking care of the earth that he created. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “for the good of his earth” +37:13 uep4 rc://*/ta/man/translate/figs-abstractnouns לְ֝⁠חֶ֗סֶד 1 If your language does not use an abstract noun for the idea of **kindness**, you could express the same idea in another way. Alternate translation: “in order to be kind to people” +37:13 k201 rc://*/ta/man/translate/writing-pronouns יַמְצִאֵֽ⁠הוּ 1 The pronoun **it** refers in its first instance to rain and in its second instance to the place where the rain falls or to the people on whom it falls. It may be helpful to clarify this for your readers. Alternate translation: “God causes the rain to find the right place” or “God causes the rain to find the right people” +37:13 k202 rc://*/ta/man/translate/figs-personification יַמְצִאֵֽ⁠הוּ 1 Elihu is speaking of rain as if it were a living thing that God abled to **find** the right location on which to fall. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “God makes it rain in the right place” +37:14 k203 rc://*/ta/man/translate/figs-imperative הַאֲזִ֣ינָ⁠ה זֹּ֣את 1 Elihu is using an emphatic form of the imperative. If your language has an emphatic imperative, it would be appropriate to use it here in your translation. Other languages may have other was of expressing the emphasis. Alternate translation: “Pay close attention to this” +37:14 k204 rc://*/ta/man/translate/figs-hendiadys עֲ֝מֹ֗ד וְ⁠הִתְבּוֹנֵ֤ן 1 Elihu is expressing a single idea by using the two verbs **stand** and **consider**. In this context, the word **stand** means not to do anything else. Elihu does not want Job to stand to his feet. Alternate translation: “only consider” +37:14 k205 rc://*/ta/man/translate/figs-nominaladj נִפְלְא֬וֹת אֵֽל 1 Elihu is using the term **marvelous** (which is a participle serving as an adjective) as a noun to mean things of a certain kind. The ULT adds the word **things** to show this. Your language may use adjectives in the same way. If not, you can translate this term with a different expression. Alternate translation: “the marvels that God does” +37:15 ch2b rc://*/ta/man/translate/figs-rquestion הֲ֭⁠תֵדַע בְּ⁠שׂוּם־אֱל֣וֹהַּ עֲלֵי⁠הֶ֑ם וְ֝⁠הוֹפִ֗יעַ א֣וֹר עֲנָנֽ⁠וֹ 1 As the General Notes to this chapter discuss, this could mean: (1) that Elihu wants Job to try to answer this question and the following three questions so that Job will have to admit that he does not understand what God does. Alternate translation: “You do not know of the placing of God upon them, and his cloud causes lightning to flash, do you?” (2) that Elihu is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “Surely you do not know of the placing of God upon them, and his cloud causes lightning to flash!” +37:15 k206 rc://*/ta/man/translate/figs-yousingular הֲ֭⁠תֵדַע 1 As the General Notes to this chapter discuss, the word **you** is singular here and through verse 19 because Elihu is addressing Job directly. So use the singular form in your translation if your language marks that distinction. +37:15 cbz2 rc://*/ta/man/translate/figs-possession בְּ⁠שׂוּם־אֱל֣וֹהַּ עֲלֵי⁠הֶ֑ם 1 Elihu is using this possessive form to describe God **placing** a command on the clouds (that is, giving them an order), not to describe someone placing God or God placing himself on the clouds. It may be helpful clarify this for your readers. Alternate translation: “how God gives orders to the clouds” +37:15 k207 rc://*/ta/man/translate/grammar-connect-words-phrases וְ֝⁠הוֹפִ֗יעַ א֣וֹר עֲנָנֽ⁠וֹ 1 Elihu is using the word **and** to introduce the result of God **placing** a command on the clouds. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation: “so that his cloud causes lightning to flash” +37:15 k208 rc://*/ta/man/translate/figs-personification וְ֝⁠הוֹפִ֗יעַ א֣וֹר עֲנָנֽ⁠וֹ 1 Job is speaking of this **cloud** as if it were a living thing that could cause lightning to flash. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “so that lightning flashes from his cloud” +37:15 k209 rc://*/ta/man/translate/figs-genericnoun וְ֝⁠הוֹפִ֗יעַ א֣וֹר עֲנָנֽ⁠וֹ 1 Elihu is not referring to a specific **cloud**. He means clouds in general. It may be more natural in your language to express this meaning by using a plural form. Alternate translation: “and his clouds cause lightning to flash” or “so that lightning flashes from his clouds” +37:16 w6jd rc://*/ta/man/translate/figs-rquestion הֲ֭⁠תֵדַע עַל־מִפְלְשֵׂי־עָ֑ב מִ֝פְלְא֗וֹת תְּמִ֣ים דֵּעִֽים 1 See how you translated the question in the previous verse, either as a question that Elihu wanted Job to answer or one whose form Elihu was using for emphasis. +37:16 z95q rc://*/ta/man/translate/figs-explicit עַל־מִפְלְשֵׂי־עָ֑ב 1 By **balancing**, Elihu seems to be referring to how clouds float in the sky. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “how God makes the cloud float in the sky” +37:16 k210 rc://*/ta/man/translate/figs-genericnoun עַל־מִפְלְשֵׂי־עָ֑ב 1 Elihu is not referring to a specific **cloud**. He means clouds in general. It may be more natural in your language to express this meaning by using a plural form. Alternate translation, as in the UST: “how God makes clouds float in the sky” +37:16 s2ui rc://*/ta/man/translate/figs-ellipsis מִ֝פְלְא֗וֹת תְּמִ֣ים דֵּעִֽים 1 Elihu is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation, following a semicolon: “do you know about the wonders of the perfect in knowledges” +37:16 k211 rc://*/ta/man/translate/figs-nominaladj תְּמִ֣ים דֵּעִֽים 1 Elihu is using the adjective **perfect** as a noun to mean a certain person, God, whose knowledge is perfect, that is, complete and comprehensive. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “God, who is perfect in knowledges” +37:16 k212 rc://*/ta/man/translate/translate-plural תְּמִ֣ים דֵּעִֽים 1 Elihu is using the plural form **knowledges** in a context where the singular term “knowledge” would suffice. This suggests that he is using the plural form for emphasis. Your language may use plural forms in the same way. If not, it might be natural for you to use a singular form, or you could express the emphasis in another way. Alternate translation: “God, who knows everything perfectly” +37:17 hy96 rc://*/ta/man/translate/figs-synecdoche אֲשֶׁר־בְּגָדֶ֥י⁠ךָ חַמִּ֑ים 1 Elihu is using one part of Job, his **clothes**, to mean all of him in the act of being **hot**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “You who sweat in your garments” +37:17 r98k rc://*/ta/man/translate/figs-explicit בְּ⁠הַשְׁקִ֥ט אֶ֝֗רֶץ מִ⁠דָּרֽוֹם 1 Elihu assumes that Job will understand that by **south** he is referring to the desert. The book of Job is set in a location where there was a desert to the south. You could indicate that explicitly in your translation if that would be helpful to your readers. Alternate translation: “when the air comes from the desert and the land is still” +37:18 c2kf rc://*/ta/man/translate/figs-metaphor תַּרְקִ֣יעַ עִ֭מּ⁠וֹ לִ⁠שְׁחָקִ֑ים 1 People in this culture believed that the sky was a solid object, a great dome that God had made and placed above the earth. Elihu is speaking as if God had literally melted metal and then hammered it flat in order to make the sky. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “Would you be able to create the sky as he did” +37:18 ww4s rc://*/ta/man/translate/translate-unknown כִּ⁠רְאִ֥י מוּצָֽק 1 A **mirror** is an object that reflects images. People look into mirrors to check their appearance. In this culture, mirrors were made of bright metal. If your readers would not be familiar with what a mirror is, in your translation you could use the name of a comparable metal object in your culture, or you could use a general expression. Alternate translation: “as an object cast from metal” +37:18 k213 rc://*/ta/man/translate/figs-activepassive כִּ⁠רְאִ֥י מוּצָֽק 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “as a mirror that someone has cast from metal” +37:19 s7ig rc://*/ta/man/translate/figs-exclusive ה֭וֹדִיעֵ⁠נוּ מַה־נֹּ֣אמַר ל֑⁠וֹ לֹ֥א־נַ֝עֲרֹ֗ךְ מִ⁠פְּנֵי־חֹֽשֶׁךְ 1 Elihu is using the term **us** to refer to himself and the others who are listening but not to Job, whom he is addressing, so use the exclusive form of “us” in your translation if your language marks that distinction. Elihu seems to be using the term **we** to refer to Job as well as to himself and the others who are listening, since he is describing a general human condition. It may be natural in your language to use the inclusive form of “we” in this second instance if your language marks that distinction. +37:19 k214 rc://*/ta/man/translate/figs-irony ה֭וֹדִיעֵ⁠נוּ מַה־נֹּ֣אמַר ל֑⁠וֹ 1 For emphasis, Elihu is saying the opposite of what he means. If a speaker of your language would not do this, in your translation you could indicate what Elihu actually means. Alternate translation: “I do not believe that you would be able to teach us what we should say to him” +37:19 k215 rc://*/ta/man/translate/figs-metaphor לֹ֥א־נַ֝עֲרֹ֗ךְ 1 See how you translated the term “array” in [33:5](../33/05.md). Alternate translation: “we cannot marshal our arguments” or “we cannot organize what we want to say” +37:19 k216 rc://*/ta/man/translate/figs-metonymy מִ⁠פְּנֵי־חֹֽשֶׁךְ 1 Here the word **face** represents the presence of a person or thing by association with the way people can see the face of someone who is present. Alternate translation: “because of the darkness that is present” +37:19 q3st rc://*/ta/man/translate/figs-metaphor מִ⁠פְּנֵי־חֹֽשֶׁךְ 1 Elihu is referring to the limitations of human understanding. He is speaking as if people were in **darkness** and so could not see or distinguish very much. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “because of the limitations of our human understanding” +37:20 z1tr rc://*/ta/man/translate/figs-rquestion הַֽ⁠יְסֻפַּר־ל֭⁠וֹ כִּ֣י אֲדַבֵּ֑ר 1 Elihu is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “It should not be recounted to him that I would speak!” +37:20 fp7n rc://*/ta/man/translate/figs-activepassive הַֽ⁠יְסֻפַּר־ל֭⁠וֹ כִּ֣י אֲדַבֵּ֑ר 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “Should someone recount to him that I would speak?” or “No one should recount to him that I would speak!” +37:20 b2q9 rc://*/ta/man/translate/figs-rquestion אִֽם־אָ֥מַר אִ֝֗ישׁ כִּ֣י יְבֻלָּֽ 1 Elihu is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “If a man spoke, surely he would be swallowed up!” +37:20 k217 rc://*/ta/man/translate/figs-gendernotations אִ֝֗ישׁ 1 Here the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is explicitly inclusive of both men and women. Alternate translation: “a person” +37:20 k218 rc://*/ta/man/translate/figs-activepassive יְבֻלָּֽע 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “God would swallow him up” +37:20 x2hn rc://*/ta/man/translate/figs-metaphor יְבֻלָּֽע 1 Elihu is speaking as if God would literally **swallow** an insolent person. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “he would be destroyed” or “God would destroy him” +37:21 k219 rc://*/ta/man/translate/grammar-connect-words-phrases וְ⁠עַתָּ֤ה 1 Elihu is using the phrase **And now** to introduce an important point, the conclusion of his speech, that Job should not be asking to speak with God. Your language may have a comparable expression that you can use in your translation. Alternate translation: “So then” +37:21 k220 rc://*/ta/man/translate/writing-pronouns לֹ֘א רָ֤אוּ 1 Here, **they** is an indefinite pronoun that does not have a specific referent in the immediate context. If it would be helpful in your language, you could translate this with a different expression that does not use an indefinite pronoun. Alternate translation: “people do not look at” +37:21 k221 rc://*/ta/man/translate/figs-explicitinfo א֗וֹר בָּהִ֣יר ה֭וּא בַּ⁠שְּׁחָקִ֑ים 1 Elihu is using a poetic expression to describe the sun. It might seem that this expression contains extra information that would be unnatural to express in your language. If so, you can shorten it. Alternate translation: “the sun” +37:21 k222 rc://*/ta/man/translate/figs-metaphor וַֽ⁠תְּטַהֲרֵֽ⁠ם 1 Elihu is speaking as if the **wind** literally **cleansed** the **skies** when it drove away all the clouds. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “and driven away all the clouds” +37:22 k223 rc://*/ta/man/translate/figs-explicit מִ֭⁠צָּפוֹן 1 Elihu assumes that Job will understand that by **the north** he means the abode of God. In this culture, people believed that there was a divine residence in the northern regions of the earth. You could translate this with a general expression or with a term that your readers would recognize as describing the abode of God. Alternate translation: “From God’s abode” or “From heaven” +37:22 k224 rc://*/ta/man/translate/figs-metonymy זָהָ֣ב יֶֽאֱתֶ֑ה 1 Elihu is using the term **gold** by association to mean golden splendor, that is, the glory of God. He is actually speaking of God coming in glory. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “God comes in his glory” +37:22 l64j rc://*/ta/man/translate/grammar-connect-logic-contrast עַל־אֱ֝ל֗וֹהַּ נ֣וֹרָא הֽוֹד 1 Elihu is drawing an implicit contrast between the brightness of the sun, which people cannot look at directly, and the infinitely greater brightness of God’s glory. You may wish to make this contrast explicit in your translation. The UST models one way to do that. +37:23 c4sd rc://*/ta/man/translate/figs-explicit שַׁדַּ֣י לֹֽא־מְ֭צָאנֻ⁠הוּ 1 Job said in [23:3](../23/03.md) that he wished he knew where to find God so that he could go to where God was. Here Elihu is implicitly responding to Job in his own words. You could indicate that explicitly in your translation if it would be helpful to your readers. Alternate translation: “So, Job, none of us are able to find God and go where he is” +37:23 k225 rc://*/ta/man/translate/figs-exclusive שַׁדַּ֣י לֹֽא־מְ֭צָאנֻ⁠הוּ 1 Elihu is using the pronoun **we** to refer to himself and to Job, to whom he is speaking, so use the inclusive form of that word if your language marks that distinction. +37:23 k226 rc://*/ta/man/translate/figs-litotes וּ⁠מִשְׁפָּ֥ט וְ⁠רֹב־צְ֝דָקָ֗ה לֹ֣א יְעַנֶּֽה 1 Elihu is expressing a positive meaning by using a negative word together with a word that is the opposite of the intended meaning. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “and he ensures that there is justice and an abundance of righteousness” +37:23 k227 rc://*/ta/man/translate/figs-abstractnouns וּ⁠מִשְׁפָּ֥ט וְ⁠רֹב־צְ֝דָקָ֗ה לֹ֣א יְעַנֶּֽה 1 If your language does not use abstract nouns for the ideas of **justice** and **righteousness**, you could express the same ideas in other ways. Alternate translation: “and he is careful to treat people justly and to ensure that people everywhere do what is right” +37:24 k228 rc://*/ta/man/translate/figs-gendernotations אֲנָשִׁ֑ים 1 Here the masculine term **men** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is explicitly inclusive of both men and women. Alternate translation: “all people” +37:24 k229 rc://*/ta/man/translate/figs-explicit לֹֽא־יִ֝רְאֶ֗ה כָּל־חַכְמֵי־לֵֽב 1 Elihu does not mean that God is not pleased when people become **wise**. He means that God would not show favoritism to a person who was particularly wise compared with other people, because compared with God’s infinite wisdom, all people have only a little wisdom You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “He does not respect any person more than he respects other people, no matter how wise that person might be by human standards” +37:24 n2pv rc://*/ta/man/translate/figs-metaphor חַכְמֵי־לֵֽב 1 As in [34:10](../34/10.md), here the **heart** represents the understanding. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “the wise in understanding” +37:24 k230 rc://*/ta/man/translate/figs-nominaladj חַכְמֵי־לֵֽב 1 Elihu is using the adjective **wise** as a noun to mean a certain kind of person. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “people who are wise of heart” or “people who are able to understand things wisely” +38:intro bs8p 0 # Job 38 General Notes\n\n## Structure and Formatting\n\nThis chapter is the beginning of Yahweh’s response to Job. His response continues through chapter 41.\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry.\n\nIn this chapter, Yahweh begins asking Job a series of questions in order to show that Job does not understand the workings of the created world. Yahweh asks questions about the earth in verses 4–20, with a summary challenge to Job in verse 21. Yahweh then asks questions about the sky in verses 22–38. He starts asking questions about animals and birds in verse 39; this part of his speech continues into the next chapter.\n\nThe implication is that if Job does not understand and cannot explain how God makes things work in the visible creation, he certainly does not understand and cannot explain what God is doing as he works in unseen, mysterious ways to accomplish his purposes in the lives of people and over the course of human history.\n\nWhen God comes to Job in the storm and responds to his questions, it becomes obvious that Elihu was wrong to say that God would not meet with Job. This shows God’s generosity to Job in granting him an interview as he requested, even though in the interview, God has to humble Job by demonstrating how little he actually knows.\n\n## Special Concepts in this Chapter\n\n### Yahweh’s description of the creation\n\nIn this chapter, Yahweh describes the earth, sea, and sky according to the way the people of Job’s culture understood them. For example, in verse 16 Yahweh speaks of “springs” at the bottom of the sea that provide it with water. In verse 22, he speaks of “storehouses” in the sky where snow and hail are kept. In some parts of the chapter, these references occur within poetic images, such as the image in verses 4–6 of the earth as a building with “foundations” or the image in verses 12–13 of the dawn grasping the “edges” of the earth and shaking it. But in other places, the references do not occur within poetic images. In such places, Yahweh’s questions to Job, which demonstrate of the limits of Job’s knowledge, depend for their force on these features being real, even though they do not correspond to the creation as we know it today. We may consider that Yahweh is speaking into the cultural beliefs of Job and the others who are listening in order to communicate a moral and spiritual insight to Job in terms that he will understand. If it would be helpful to you readers, you could translate these descriptions of the natural world from an ancient perspective with equivalent expressions that use terms that reflect your own culture’s understanding. Notes suggest how you might do this in various places. For example, a note to verse 16 suggests speaking of the “bottom of the sea” rather than of the “springs of the sea.”\n\n## Translation Issues in this Chapter\n\n### The nature of the questions in verses 4–41\n\nYawheh asks Job a series of questions in verses 4–41. He may want Job to try to answer these questions so that Job will have to admit that he does not know the answers. So these could be actual questions that Yahweh is using to get information, specifically, the information from Job that he does not know the answers. Alternatively, Yahweh may be using the question form for emphasis. A note to verse 4 suggests two possible ways in which you could translate the question there. Consider the most appropriate way to translate each of the questions in this chapter. +38:1 b53y rc://*/ta/man/translate/writing-newevent וַ⁠יַּֽעַן־יְהוָ֣ה אֶת־אִ֭יּוֹב מנ ה⁠סערה וַ⁠יֹּאמַֽר 1 The narrator is using the word translated **And** to introduce a new event in the story. Use a word, phrase, or other method in your language that is natural for making a transition from what has already been happening in a story and introducing a new event. Alternate translation: “And when the storm that Elihu had been watching and describing finally arrived where he and the others were, Yahweh answered Job from the storm and said” +38:1 zh2u rc://*/ta/man/translate/figs-hendiadys וַ⁠יַּֽעַן־יְהוָ֣ה אֶת־אִ֭יּוֹב מנ ה⁠סערה וַ⁠יֹּאמַֽר 1 This phrase expresses a single idea by using two words connected with **and**. The word **answered** tells for what purpose a person **said** something. Specifically, the person said it in order to answer or respond to what someone else said. If it would be more natural in your language, you could express this meaning with an equivalent phrase that does not use “and.” Alternate translation: “And from the storm Yahweh responded to Job” +38:2 ln5m rc://*/ta/man/translate/figs-rquestion מִ֤י זֶ֨ה ׀ מַחְשִׁ֖יךְ עֵצָ֥ה בְ⁠מִלִּ֗ין בְּֽלִי־דָֽעַת 1 Yahweh is using the question form for emphasis as he begins his reply to Job. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “You have been darkening counsel by words without knowledge!” +38:2 kw1v rc://*/ta/man/translate/figs-metaphor מַחְשִׁ֖יךְ עֵצָ֥ה 1 Yahweh is speaking as if Job had literally been making **counsel** (that is, proper understanding) darker. He means that Job has been making the truth harder to understand. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “obscuring proper understanding” +38:2 lq69 rc://*/ta/man/translate/figs-metonymy בְ⁠מִלִּ֗ין 1 Yahweh is using the term **words** to mean what Job has been saying by using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “by speaking” +38:2 k231 rc://*/ta/man/translate/figs-abstractnouns בְּֽלִי־דָֽעַת 1 If your language does not use an abstract noun for the idea of **knowledge**, you could express the same idea in another way. Alternate translation: “without knowing what he is talking about” +38:3 ur9i rc://*/ta/man/translate/figs-metaphor אֱזָר & חֲלָצֶ֑י⁠ךָ 1 Yahweh is speaking as if he literally wanted Job to **gird up** his **loins**, that is, to tuck the bottom of his robe into a belt so that he could move freely, as a soldier would do before going into battle. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “get ready for a difficult contest” +38:3 ID rc://*/ta/man/translate/figs-simile כְ⁠גֶ֣בֶר 1 Yahweh is using a particular word for **man** that can, in contexts such as this one, emphasize the strength and valor of a warrior. The point of this comparison is that Job should be brave, as a solider must be when going into battle. Yahweh is not using the term **man** to suggest that men are strong and that women are weak. Alternate translation: “like a brave person” or “as a soldier would do when going into battle” +38:3 k38w rc://*/ta/man/translate/figs-irony וְ֝⁠אֶשְׁאָלְ⁠ךָ֗ וְ⁠הוֹדִיעֵֽ⁠נִי 1 Yahweh is answering Job with his own words. In [13:22](../13/22.md), Job said to God (who was not visibly present at the time), “And call, and I will answer, or I will speak, and answer me.” Yahweh is telling Job that he will take the first option: He will “call” (ask questions) and Job can respond. However, Yahweh says something slightly different than Job did. He says that Job can **inform** him. For emphasis, Yahweh is actually saying the opposite of what he means. He already knows everything, and so he does not need Job to provide him with information that he does not have. If a speaker of your language would not say the opposite of what he means for emphasis, in your translation you could indicate what Yahweh actually means. Alternate translation: “and I will question you and you can tell me what you think I do not already know” +38:4 xgy2 rc://*/ta/man/translate/figs-rquestion אֵיפֹ֣ה הָ֭יִיתָ בְּ⁠יָסְדִ⁠י־אָ֑רֶץ 1 As the General Notes to this chapter discuss, this could mean: (1) that Yahweh wants Job to try to answer this question and the questions in the rest of the chapter so that Job will have to admit that he does not know the answers. Alternate translation: “You were not there when I founded the earth, were you?” (2) that Yahweh is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “You were not there when I founded the earth!” +38:4 e2l4 rc://*/ta/man/translate/figs-metaphor בְּ⁠יָסְדִ⁠י־אָ֑רֶץ 1 Yahweh is speaking as if the earth were literally a building and he had **founded** it, that is, laid a foundation for it (made a solid base on which to build it). Since this is poetry, you may wish to retain the image in your translation, using construction terms from your own culture, even if a speaker of your language would not ordinarily describe the creation of the world in this way. Alternatively, you could state the meaning plainly. Alternate translation: “when I cleared a space on which to build the earth” or “when I first started to create the earth” +38:4 k232 rc://*/ta/man/translate/figs-explicit הַ֝גֵּ֗ד 1 Yahweh assumes that Job will understand that by **Declare** he means that he wants Job to declare how the foundations of the earth were laid. You could indicate that explicitly if that would be helpful to your readers. Alternate translation: “Explain how the foundations of the earth were laid” or “Explain how I first started to create the earth” +38:4 p418 rc://*/ta/man/translate/figs-explicitinfo אִם־יָדַ֥עְתָּ בִינָֽה 1 It might seem that the expression **know understanding** contains extra information that would be unnatural to express in your language. If so, you can shorten it. Alternate translation: “if you know” or “if you understand” +38:5 sp2s rc://*/ta/man/translate/figs-rquestion מִי־שָׂ֣ם מְ֭מַדֶּי⁠הָ & א֤וֹ מִֽי־נָטָ֖ה עָלֶ֣י⁠הָ קָּֽו 1 See how you translated the question in the previous verse, either as a question that Yahweh wanted Job to answer or one whose form Yahweh was using for emphasis. Translate the rest of the questions in the chapter in the same way that you decided to translate that one. +38:5 y99g rc://*/ta/man/translate/figs-ellipsis כִּ֣י תֵדָ֑ע 1 Yahweh is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “Tell me, if you know” +38:5 wjp1 rc://*/ta/man/translate/translate-unknown מִֽי־נָטָ֖ה עָלֶ֣י⁠הָ קָּֽו 1 By **line**, Yahweh means a measuring line, a long cord or rope with a standard length marked off at regular intervals. He is speaking as if someone had literally stretched such a over the earth to make sure that its **measurements** were exactly the ones that he had **set**. If your readers would not be familiar with what a measuring line is, if you wish to retain the poetic image in your translation, you could use the name of a comparable object in your culture. Alternatively, you could use a general expression. Alternate translation: “who measured it with a rod” or “who measured it to make sure that it had exactly the right dimensions” +38:6 i5wb rc://*/ta/man/translate/figs-metaphor עַל־מָ֭ה אֲדָנֶ֣י⁠הָ הָטְבָּ֑עוּ א֥וֹ מִֽי־יָ֝רָ֗ה אֶ֣בֶן פִּנָּתָֽ⁠הּ 1 Yahweh continues to speak as if the earth were literally a building. He here speaks as if he had **sunk** its **foundations** (that is, dug into the ground until he hit a solid surface on which to set them) and **laid its cornerstone**. As in verse 4, you may wish to retain the image in your translation, using construction terms from your own culture. Alternatively, you could use plain language. Alternate translation: “How did I make sure that the earth would stay in place? How did I make sure that it would be strong and stable” +38:7 ql8y rc://*/ta/man/translate/figs-personification בְּ⁠רָן־יַ֭חַד כּ֣וֹכְבֵי בֹ֑קֶר וַ֝⁠יָּרִ֗יעוּ כָּל־בְּנֵ֥י אֱלֹהִֽים 1 It may be helpful to begin a new sentence here. The phrase **the stars of the morning** could be describing: (1) the stars at the time of their original creation. In that case, Yahweh would be speaking of the stars as if they were living things that had sung a joyful song to celebrate the glory and beauty of the creation, including that of the earth. You could retain the image in your translation, or you could state the meaning plainly. Alternate translation: “When I made the earth, it was in beautiful harmony with the stars” (2) the angels, in parallel with the phrase **the sons of God** in the second half of the verse. Alternate translation: “When I made the earth, the angels sang a song of celebration” +38:7 j365 rc://*/ta/man/translate/figs-idiom וַ֝⁠יָּרִ֗יעוּ כָּל־בְּנֵ֥י אֱלֹהִֽים 1 As in [1:6](../01/06.md) and [2:1](../02/01.md), the expression **sons of God** describes angelic beings. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and all the angels shouted” or, if you translated **the stars of the morning** as “the angels” in the first half of the verse: “yes, all the angels shouted” +38:7 x5id rc://*/ta/man/translate/figs-explicit וַ֝⁠יָּרִ֗יעוּ 1 The term translated **shouted** implicitly means to shout for joy. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “and … shouted for joy” or “and … shouted joyfully” +38:8 x8t1 rc://*/ta/man/translate/figs-metaphor וַ⁠יָּ֣סֶךְ בִּ⁠דְלָתַ֣יִם יָ֑ם 1 Yahweh is speaking as if he had literally used **doors** to keep the sea from flowing onto the land. The image is that the sea is behind a wall or dam and that these doors can be opened for flood control purposes but are ordinarily closed to contain the water. You could retain the image in your translation, or you could state the meaning plainly. Alternate translation: “And who held the sea back with floodgates” or “And who restrained the sea from flowing onto the land” +38:8 k233 rc://*/ta/man/translate/figs-youdual בִּ⁠דְלָתַ֣יִם 1 The term **doors** is in the dual, here and in verse 10, so put the term in the dual form if your language uses that form. Other languages may have other ways of expressing the meaning. Alternate translation: “with double doors” +38:8 k234 rc://*/ta/man/translate/figs-explicitinfo בְּ֝⁠גִיח֗⁠וֹ מֵ⁠רֶ֥חֶם יֵצֵֽא 1 It might seem that this expression contains extra information that would be unnatural to express in your language. If so, you can shorten it. Alternate translation: “when it came out of the womb” +38:8 txy1 rc://*/ta/man/translate/figs-metaphor בְּ֝⁠גִיח֗⁠וֹ מֵ⁠רֶ֥חֶם יֵצֵֽא 1 Yahweh is speaking as if the sea had literally been born and come out of the **womb** of its mother. You could retain the image in your translation, or you could state the meaning plainly. Alternate translation: “when it was born” or “when I first made it a part of the creation” +38:9 n9tt rc://*/ta/man/translate/figs-metaphor בְּ⁠שׂוּמִ֣⁠י עָנָ֣ן לְבֻשׁ֑⁠וֹ וַ֝⁠עֲרָפֶ֗ל חֲתֻלָּתֽ⁠וֹ 1 Continuing the image of the sea being born when it was created, Yahweh is speaking as if he literally provided clouds as its **clothing** and **thick darkness** as its **swaddling bands** when it was first born. Within the context of this speech, this may be a reference to the way Yahweh has complete knowledge of and control over every element of creation. People in this culture regarded the sea as the realm of watery chaos, as the notes about Leviathan in [3:8](../03/08.md), the sea monster in [7:12](../07/12.md), and Rahab in [9:13](../09/13.md) indicate. These images may be an assertion that God has always had the sea under his control and care. Alternate translation: “when I sheltered it and protected it as a mother would do for her newborn child” +38:9 k235 rc://*/ta/man/translate/figs-genericnoun בְּ⁠שׂוּמִ֣⁠י עָנָ֣ן לְבֻשׁ֑⁠וֹ 1 Yahweh is not referring to a specific **cloud**. He means clouds in general. It may be more natural in your language to express this meaning by using a plural form. Alternate translation: “when I made the clouds its clothing” +38:9 zkz3 rc://*/ta/man/translate/translate-unknown וַ֝⁠עֲרָפֶ֗ל חֲתֻלָּתֽ⁠וֹ 1 The term **swaddling bands** describes the strips of cloth in which mothers in some cultures wrap their newborn babies to help them feel secure. If your readers would not be familiar with what swaddling bands are, if you wish to retain the poetic image in your translation, you could use the name of a comparable object in your culture. Alternate translation: “and thick darkness its baby blanket” +38:10 iq3r rc://*/ta/man/translate/figs-explicit וָ⁠אֶשְׁבֹּ֣ר עָלָ֣י⁠ו חֻקִּ֑⁠י 1 Yahweh may be referring implicitly to the way he **broke** off the edge of the land to make a**boundary** for the sea. This could be a description of the cliffs that serve as the boundary between the land and the sea in many places. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “And I broke off the land to make a boundary for the sea” or “And at the edge of the land I made cliffs that the sea cannot flow over” +38:10 b38y rc://*/ta/man/translate/figs-infostructure וָֽ֝⁠אָשִׂ֗ים בְּרִ֣יחַ וּ⁠דְלָתָֽיִם 1 Since Yahweh would first have made **doors** and then a **bar** to put across them to keep them shut, it may be more natural to mention the doors first. Alternate translation: “and I set doors and a bar” +38:10 hyj2 rc://*/ta/man/translate/figs-metaphor וָֽ֝⁠אָשִׂ֗ים בְּרִ֣יחַ וּ⁠דְלָתָֽיִם 1 As in verse 8, Yahweh is speaking as if he had literally set up **doors** to keep the sea from flowing onto the land. See how you translated the similar expression there. Alternate translation: “and I set up floodgates to hold the sea back” or “and I restrained the sea from flowing onto the land” +38:11 ixn6 rc://*/ta/man/translate/figs-quotesinquotes וָ⁠אֹמַ֗ר עַד־פֹּ֣ה תָ֭בוֹא וְ⁠לֹ֣א תֹסִ֑יף וּ⁠פֹ֥א־יָ֝שִׁ֗ית בִּ⁠גְא֥וֹן גַּלֶּֽי⁠ךָ 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “And I told the sea that it could come up to that point but not go any farther, yes, that I had established that boundary for its proud waves” +38:11 hv5f rc://*/ta/man/translate/figs-apostrophe וָ⁠אֹמַ֗ר עַד־פֹּ֣ה תָ֭בוֹא וְ⁠לֹ֣א תֹסִ֑יף וּ⁠פֹ֥א־יָ֝שִׁ֗ית בִּ⁠גְא֥וֹן גַּלֶּֽי⁠ךָ 1 Yahweh spoke to the sea, even though he knew that it could not hear him or understand him, in order to show in a strong way how he felt about the boundary he had established between the land and the sea in order to ensure an orderly creation. If a speaker in your language would not speak to something that could not hear or understand him, you could state the meaning plainly. Alternate translation: “and I declared that the sea could come up to that point but not go any farther, yes, that that would be the boundary for its proud waves” +38:11 k236 rc://*/ta/man/translate/figs-ellipsis יָ֝שִׁ֗ית 1 Yahweh is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “one has set a boundary” +38:11 k237 rc://*/ta/man/translate/writing-pronouns יָ֝שִׁ֗ית 1 The pronoun **one** could be: (1) an indefinite pronoun that does not have a specific referent in the immediate context. If it would be helpful in your language, you could translate this with a different expression that does not use an indefinite pronoun. Alternate translation: “a boundary has been set” (2) a pronoun that Yahweh is using to speak of himself in the third person. If it would be helpful in your language, you could translate this in the second person. Alternate translation: “I have set a boundary” +38:11 k238 rc://*/ta/man/translate/figs-possession בִּ⁠גְא֥וֹן גַּלֶּֽי⁠ךָ 1 Yahweh is using this possessive form to describe **waves** that are characterized by **pride**. It may be helpful clarify this for your readers. Alternate translation: “your proud waves” +38:11 iy3q rc://*/ta/man/translate/figs-personification בִּ⁠גְא֥וֹן גַּלֶּֽי⁠ךָ 1 Yahweh is speaking of the **waves** of the sea as if they were living things that could have **pride**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “for your mighty waves” +38:12 k239 rc://*/ta/man/translate/figs-idiom הְֽ֭⁠מִ⁠יָּמֶי⁠ךָ 1 Yahweh is using the term **days** to refer to a specific time, the lifetime of Job. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Ever in your lifetime” +38:12 i57a rc://*/ta/man/translate/figs-personification צִוִּ֣יתָ בֹּ֑קֶר 1 Yahweh is speaking of the **morning** as if it were a living thing that Job could have **commanded**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “have you made the day begin” +38:12 gc16 rc://*/ta/man/translate/figs-personification ידעתה שחר מְקֹמֽ⁠וֹ 1 Yahweh is speaking of the **dawn** as if it were a living thing whose **place** Job could have shown to it. Yahweh is referring to the way that the sun rises in a slightly different place each day, making the dawn appear in a slightly different location. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Have you made the sun rise in the right place” +38:13 s9db rc://*/ta/man/translate/figs-personification לֶ֭⁠אֱחֹז בְּ⁠כַנְפ֣וֹת הָ⁠אָ֑רֶץ וְ⁠יִנָּעֲר֖וּ רְשָׁעִ֣ים מִמֶּֽ⁠נָּה 1 Yahweh is continuing to speak of the **dawn** as if it were a living thing, in this case speaking as if the dawn could take **hold** of the **edges of the earth** and shake it to make **the wicked** fall off of it. This is a reference to the way, as Job said in [24:14–15](../24/14.md), that criminals commit their crimes during the night, not during the day. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “so that it will become light upon the earth and the wicked will stop committing crimes” +38:13 k385 rc://*/ta/man/translate/figs-explicit לֶ֭⁠אֱחֹז בְּ⁠כַנְפ֣וֹת הָ⁠אָ֑רֶץ 1 See how you translated the similar expression in [37:3](../37/03.md), where it was also evident that people in this culture believed that the **earth** was a flat surface that had **edges**. Alternate translation: “so that it will become light all around the world” +38:13 m62q rc://*/ta/man/translate/figs-activepassive וְ⁠יִנָּעֲר֖וּ רְשָׁעִ֣ים מִמֶּֽ⁠נָּה 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “in order to shake the wicked from it” +38:13 k240 rc://*/ta/man/translate/figs-nominaladj רְשָׁעִ֣ים 1 Yahweh is using the adjective **wicked** as a noun to mean a certain kind of person. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “wicked people” +38:14 k241 rc://*/ta/man/translate/writing-pronouns תִּ֭תְהַפֵּךְ & וְ֝⁠יִֽתְיַצְּב֗וּ 1 The pronoun **it** refers to the earth and the pronoun **they** refers to the features of the earth. It may be helpful to clarify this for your readers. Alternate translation: “The earth is changed … and its features stand out” +38:14 m9rx rc://*/ta/man/translate/figs-simile תִּ֭תְהַפֵּךְ כְּ⁠חֹ֣מֶר חוֹתָ֑ם 1 The point of this comparison is that just as plain **clay** takes on distinct features when it is pressed **under a seal**, so the features of the earth become distinct in the light of day. If it would be helpful in your language, you could make this point explicitly. Alternate translation: “Its features change from indistinct to distinct, just as clay takes on distinct features when it is pressed under a seal” +38:14 k242 rc://*/ta/man/translate/figs-explicit תִּ֭תְהַפֵּךְ 1 Yahweh means implicitly that this happens at dawn. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “When the light of day shines on it, it is changed” +38:14 k243 rc://*/ta/man/translate/figs-activepassive תִּ֭תְהַפֵּךְ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “The light of day changes it” +38:14 dn8y rc://*/ta/man/translate/figs-metonymy כְּמ֣וֹ לְבֽוּשׁ 1 Yahweh is using the term **garment** by association to mean the folds of a garment. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “like the folds of a garment” +38:15 k244 rc://*/ta/man/translate/figs-nominaladj מֵרְשָׁעִ֣ים 1 Yahweh is using the adjective **wicked** as a noun to mean a certain kind of person. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “wicked people” +38:15 jfq3 rc://*/ta/man/translate/figs-irony וְ⁠יִמָּנַ֣ע & אוֹרָ֑⁠ם 1 For emphasis, Yahweh is saying the opposite of what he means. As Job said in [24:16–17](../24/16.md), for wicked people, day is like night (they stay at home and do not know what is going on outside) and night is like day (that is when they go out). So here Yahweh is speaking as if night were **light**, saying how wicked people see this from their perspective. If a speaker of your language would not say the opposite of what he means, in your translation you could indicate what Yahweh actually means. Alternate translation: “And … their opportunity to go out and commit crimes is withheld” +38:15 w5i8 rc://*/ta/man/translate/figs-activepassive וְ⁠יִמָּנַ֣ע & אוֹרָ֑⁠ם 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “And … the day withholds their opportunity to go out and commit crimes” +38:15 k245 rc://*/ta/man/translate/figs-activepassive וּ⁠זְר֥וֹעַ רָ֝מָ֗ה תִּשָּׁבֵֽר 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “and their high arm breaks” +38:15 e6v7 rc://*/ta/man/translate/figs-metaphor וּ⁠זְר֥וֹעַ רָ֝מָ֗ה תִּשָּׁבֵֽר 1 Yahweh is speaking as if each wicked person had lifted his **arm** up **high** in order to strike a vulnerable person violently with it but that the arm had then been **broken** so that the wicked person could not use it that way. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “and they cannot commit violence against anyone” +38:16 kmu4 rc://*/ta/man/translate/figs-explicit נִבְכֵי־יָ֑ם 1 As the General Notes to this chapter discuss, people in this culture believed that there were **springs** at the bottom of the **sea** that provided it with water. As the parallel statement in the second part of the verse indicates, the focus of this question is on the bottom of the sea rather than on these springs themselves. You could say that in your translation if it would be helpful to your readers. Alternate translation: “the bottom of the sea” +38:17 k246 rc://*/ta/man/translate/figs-activepassive הֲ⁠נִגְל֣וּ לְ֭⁠ךָ שַׁעֲרֵי־מָ֑וֶת 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “Has anyone revealed the gates of death to you” +38:17 k247 rc://*/ta/man/translate/figs-metonymy הֲ⁠נִגְל֣וּ לְ֭⁠ךָ שַׁעֲרֵי־מָ֑וֶת 1 Yahweh is using the term **death** by association to mean Sheol, the abode of the dead. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Have the gates of Sheol been revealed to you” +38:17 a7xy rc://*/ta/man/translate/figs-metonymy הֲ⁠נִגְל֣וּ לְ֭⁠ךָ שַׁעֲרֵי־מָ֑וֶת 1 Yahweh is using the term **gates**, meaning entrance into Sheol, by association to mean the ability to go freely about in Sheol. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Has anyone shown you how to get into Sheol” or “Have you been able to go about in Sheol” +38:17 g37w rc://*/ta/man/translate/figs-metonymy וְ⁠שַׁעֲרֵ֖י צַלְמָ֣וֶת תִּרְאֶֽה 1 Yahweh is using the term **deep darkness** by association to mean death and thus, in this context, the abode of the dead. So this question means basically the same thing as the first question in the verse, and you can translate it in the same way. Alternate translation: “Indeed, have you seen how to get into the abode of the dead” +38:18 k9n7 rc://*/ta/man/translate/translate-plural עַד־רַחֲבֵי־אָ֑רֶץ 1 Yahweh is using the plural form **breadths** in a context where the singular term “breadth” would suffice. This suggests that he is using the plural form for emphasis. Your language may use plural forms in the same way. If not, you could express the meaning in another way. Alternate translation: “to how very broad the earth is” +38:18 q2iv rc://*/ta/man/translate/figs-explicit הַ֝גֵּ֗ד 1 See how you translated the term “Declare” in [38:4](../38/04.md). Alternate translation: “Explain how wide the earth is” +38:18 l8zz rc://*/ta/man/translate/writing-pronouns יָדַ֥עְתָּ כֻלָּֽ⁠הּ 1 The pronoun **it** refers to the earth. It may be helpful to clarify this for your readers. Alternate translation: “you know everything about the earth” or “you have seen all the way to the edge of the earth” +38:19 q3uk rc://*/ta/man/translate/figs-explicit אֵי־זֶ֣ה הַ֭⁠דֶּרֶךְ יִשְׁכָּן־א֑וֹר 1 As a note to [9:9](../09/09.md) explains, people in this culture believed that natural forces were kept in chambers or storerooms. Elihu said in [37:9](../37/09.md) that the storm was coming from its “chamber.” Yahweh asks Job in verse 22 of this chapter whether he has seen the “storehouses” of the snow and hail. Here Yahweh is asking similarly whether Job knows how to get to the place where **light dwells**, that is, the place where he keeps light in order to have it available for use within creation. If it would be helpful to you readers, you could translate this with an equivalent expression that uses terms that reflect your own culture’s understanding of creation. Alternate translation: “Do you know where the light of day goes when it is night” +38:19 p4uw rc://*/ta/man/translate/figs-parallelism וְ֝⁠חֹ֗שֶׁךְ אֵי־זֶ֥ה מְקֹמֽ⁠וֹ 1 This question means something similar to the question in the first part of the verse. If it would be helpful to your readers, you could translate it similarly. Alternate translation: “and do you know where the darkness of night goes during the day” +38:20 k248 rc://*/ta/man/translate/writing-pronouns כִּ֣י תִ֭קָּחֶ⁠נּוּ אֶל־גְּבוּל֑⁠וֹ וְ⁠כִֽי־תָ֝בִ֗ין נְתִיב֥וֹת בֵּיתֽ⁠וֹ 1 By **it** and **its**, Yahweh is referring specifically to darkness, which he mentioned in the latter part of the previous verse, but he is using darkness to mean both darkness and light. If it would be clearer in your language, you could use plural forms in your translation. Alternate translation: “that you would take them to their territories, and that you would perceive the paths of their houses” +38:20 d9pc rc://*/ta/man/translate/figs-infostructure כִּ֣י תִ֭קָּחֶ⁠נּוּ אֶל־גְּבוּל֑⁠וֹ וְ⁠כִֽי־תָ֝בִ֗ין נְתִיב֥וֹת בֵּיתֽ⁠וֹ 1 Job would need to **perceive** how to get to the **houses** of light and darkness before he could **take** them there, so it might be more natural to reverse the order of these clauses. Alternate translation: “that you would perceive the paths of their houses and take them to their territories” +38:20 tyy4 rc://*/ta/man/translate/figs-metaphor נְתִיב֥וֹת בֵּיתֽ⁠וֹ 1 Yahweh is speaking of the places where light and darkness are kept as if they were literally **houses** in which they lived and as if there were literally **paths** that led to those houses. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “how to get to where it is kept” or “how to get to where they are kept” +38:21 ca1q rc://*/ta/man/translate/figs-irony יָ֭דַעְתָּ כִּי־אָ֣ז תִּוָּלֵ֑ד וּ⁠מִסְפַּ֖ר יָמֶ֣י⁠ךָ רַבִּֽים 1 For emphasis, Yahweh is saying the opposite of what he means. If a speaker of your language would not do this, in your translation you could indicate what he actually means. Alternate translation: “You must admit that you actually do not know any of these things, since you were not born then; the number of your days is not that many” +38:21 k249 rc://*/ta/man/translate/figs-activepassive תִּוָּלֵ֑ד 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “you were alive” +38:21 zfd6 rc://*/ta/man/translate/figs-explicit אָ֣ז 1 By **then**, Yahweh implicitly means when he created all of the things he has been describing. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “when I created all of these things” +38:21 hy8k rc://*/ta/man/translate/figs-idiom וּ⁠מִסְפַּ֖ר יָמֶ֣י⁠ךָ רַבִּֽים 1 While Job actually has lived for a certain **number** of **days**, Yahweh is probably using the term **days** to refer to a specific time, the lifetime of Job. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and you have lived for such a long time” or “and you have had such a long lifetime” +38:22 sj2h rc://*/ta/man/translate/figs-explicit הֲ֭⁠בָאתָ אֶל־אֹצְר֣וֹת שָׁ֑לֶג וְ⁠אֹצְר֖וֹת בָּרָ֣ד תִּרְאֶֽה 1 People in this culture believed that natural forces were kept in chambers or storerooms. If it would be helpful to you readers, you could translate this with an equivalent expression that uses terms that reflect your own culture’s understanding of creation. Alternate translation: “Have you traveled into the sky, where snow and hail form” +38:23 fv91 rc://*/ta/man/translate/writing-pronouns אֲשֶׁר־חָשַׂ֥כְתִּי 1 The pronoun **which** refers to both the “snow” and the “hail” that Yahweh mentioned in the previous verse, but especially to the hail, which he used to defeat his enemies in battles such as the one described in [Joshua 10:1–15](../jos/10/01.md). It may be helpful to clarify this for your readers, and it may be helpful to begin a new sentence here. Alternate translation: “I keep snow and especially hail” +38:23 k250 rc://*/ta/man/translate/figs-abstractnouns לְ⁠עֶת־צָ֑ר 1 If your language does not use an abstract noun for the idea of **trouble**, you could express the same idea in another way. Alternate translation: “for a time when people are fighting” +38:23 k251 rc://*/ta/man/translate/figs-idiom לְ⁠י֥וֹם קְ֝רָ֗ב וּ⁠מִלְחָמָֽה 1 Yahweh is using the term **day** to refer to a specific time. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “for a time when there is battle and war” +38:23 k252 rc://*/ta/man/translate/figs-doublet קְ֝רָ֗ב וּ⁠מִלְחָמָֽה 1 The terms **battle** and **war** mean similar things. Yahweh is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “great warfare” +38:24 ctg6 rc://*/ta/man/translate/figs-activepassive יֵחָ֣לֶק א֑וֹר 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “to the place from which the light radiates” +38:24 auw5 rc://*/ta/man/translate/figs-ellipsis יָפֵ֖ץ קָדִ֣ים עֲלֵי־אָֽרֶץ 1 Yahweh is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. It may be helpful to begin a new sentence here. Alternate translation: “What is the way to the place from which the east wind scatters over the earth” +38:25 ve3k rc://*/ta/man/translate/figs-metaphor פִלַּ֣ג לַ⁠שֶּׁ֣טֶף תְּעָלָ֑ה 1 Yahweh is speaking as if a **channel** had literally been **cut** in the sky in order to direct the **downpour** of rain to certain locations (such as the next two verses describe). If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “made sure that rain would fall in certain places” +38:25 cd75 rc://*/ta/man/translate/figs-ellipsis וְ֝⁠דֶ֗רֶךְ לַ⁠חֲזִ֥יז קֹלֽוֹת 1 Yahweh is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “or who made a way for the lightning of the thunder” +38:25 k253 rc://*/ta/man/translate/figs-possession וְ֝⁠דֶ֗רֶךְ לַ⁠חֲזִ֥יז קֹלֽוֹת 1 Yahweh seems to be using this possessive form to mean both **lightning** and **thunder**, and he seems to be using both of them to mean the thunderstorm in which they would occur. It may be helpful clarify this for your readers. Alternate translation: “or who made a way for the thunderstorm” or “or who directed the thunderstorm to the right place” +38:26 na1j rc://*/ta/man/translate/figs-gendernotations אִ֑ישׁ & אָדָ֥ם 1 In both instances here, the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is explicitly inclusive of both men and women. Alternate translation: “people are … people” +38:27 d9vt rc://*/ta/man/translate/figs-personification לְ⁠הַשְׂבִּ֣יעַ 1 Yahweh is speaking of an arid region as if it were a living thing that was thirsty and that rain could **satisfy**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to water” +38:27 q9sc rc://*/ta/man/translate/figs-doublet שֹׁ֭אָה וּ⁠מְשֹׁאָ֑ה 1 The terms **waste** and **desolation** mean similar things. Yahweh is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “the arid desert” +38:28 geg1 rc://*/ta/man/translate/figs-metaphor הֲ⁠יֵשׁ־לַ⁠מָּטָ֥ר אָ֑ב א֥וֹ מִי־ה֝וֹלִ֗יד אֶגְלֵי־טָֽל 1 Yahweh is speaking as if the **rain** and the **dew** had an actual **father**. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “How does rain form? And how does dew form?” +38:29 l9y4 rc://*/ta/man/translate/figs-metaphor מִ⁠בֶּ֣טֶן מִ֭י יָצָ֣א הַ⁠קָּ֑רַח וּ⁠כְפֹ֥ר שָׁ֝מַיִם מִ֣י יְלָדֽ⁠וֹ 1 Yahweh is speaking as if **ice** and **frost** had an actual mother. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “Where does ice come from? And where does the frost of the skies come from?” +38:29 qu6n rc://*/ta/man/translate/figs-explicit וּ⁠כְפֹ֥ר שָׁ֝מַיִם 1 Yahweh assumes that Job will understand that by **the frost of the skies**, he means the frost that is on the ground in the morning after a cold night and that appears to have fallen from the sky, even though it is actually dew that has formed on the ground and frozen. (Yahweh is not referring to snow, which falls visibly from the sky.) You could indicate this in your translation if that would be helpful to your readers. Alternate translation: “And the frost that appears to have fallen from the skies” +38:30 k254 rc://*/ta/man/translate/figs-explicit כָּ֭⁠אֶבֶן מַ֣יִם יִתְחַבָּ֑אוּ וּ⁠פְנֵ֥י תְ֝ה֗וֹם יִתְלַכָּֽדוּ 1 Yahweh is describing further natural phenomena that, like the ice and frost he described in the previous verse, occur when it is cold. Yahweh is suggesting that if Job is as wise as he claims, he ought to be able to explain these as well. So this is implicitly a question. You could translate it that way if it would be helpful to your readers. Alternate translation: “Can you explain how, in cold weather, the waters hide themselves as under stone, and the face of the deep freezes?” +38:30 iw86 rc://*/ta/man/translate/figs-simile כָּ֭⁠אֶבֶן 1 The point of this comparison is that just as it is not possible to see through **stone**, it is typically not possible to see through the ice that forms on top of **the waters** in the winter. If it would be helpful in your language, you could make this point explicitly. Alternate translation: “As under stone through which one cannot see” +38:30 jjp9 rc://*/ta/man/translate/figs-personification מַ֣יִם יִתְחַבָּ֑אוּ 1 Yahweh is speaking as if the **waters** were living things that could **hide themselves**. If it would be helpful to your readers, you could state the meaning plainly. Alternate translation: “the waters are hidden” +38:30 cul4 rc://*/ta/man/translate/figs-idiom וּ⁠פְנֵ֥י 1 Yahweh is using the term **face** in a specific sense to mean “surface.” Alternate translation: “and the surface of” +38:31 p1ai rc://*/ta/man/translate/translate-names הַֽ֭⁠תְקַשֵּׁר מַעֲדַנּ֣וֹת כִּימָ֑ה אֽוֹ־מֹשְׁכ֖וֹת כְּסִ֣יל תְּפַתֵּֽחַ 1 See how you translated the names **Pleiades** and **Orion** in [9:9](../09/09.md). Alternate translation: “Will you tie the bands of the Seven Sisters, or loose the cords of the Hunter” +38:31 kqa9 rc://*/ta/man/translate/figs-metaphor הַֽ֭⁠תְקַשֵּׁר מַעֲדַנּ֣וֹת כִּימָ֑ה אֽוֹ־מֹשְׁכ֖וֹת כְּסִ֣יל תְּפַתֵּֽחַ 1 Yahweh is speaking as if these constellations were held together in the sky by **bands** and **cords**. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “Are you the one who keeps the stars in the Pleiades together? Would you be able to make the stars in Orion drift apart” +38:31 wb4a rc://*/ta/man/translate/figs-ellipsis אֽוֹ־מֹשְׁכ֖וֹת כְּסִ֣יל תְּפַתֵּֽחַ 1 Yahweh is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. It may be helpful to begin a new sentence here. Alternate translation: “Or will you loose the cords of Orion” +38:32 lrw6 rc://*/ta/man/translate/translate-unknown הֲ⁠תֹצִ֣יא מַזָּר֣וֹת בְּ⁠עִתּ֑⁠וֹ 1 The word **Mazzaroth** seems to be the name of another constellation of stars, but it is no longer clear to which constellation this name applies. You could translate this as a general reference. Alternate translation: “Will you bring out the constellations in their time” or “Will you make each of the constellations appear in the sky at the right time” +38:32 x8g2 rc://*/ta/man/translate/translate-names וְ֝⁠עַ֗יִשׁ עַל־בָּנֶ֥י⁠הָ תַנְחֵֽ⁠ם 1 See how you translated the name **Bear** in [9:](../09/09.md). The term **sons** seems to apply to the stars that trail off into the sky from the main part of this constellation. Alternate translation: “Or will you make the Big Dipper and its handle appear in the right place” +38:32 a6br rc://*/ta/man/translate/figs-personification וְ֝⁠עַ֗יִשׁ עַל־בָּנֶ֥י⁠הָ תַנְחֵֽ⁠ם 1 Yahweh is speaking of the constellation that this culture called the **Bear** as if it were a living thing that Job could have guided. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Or will you position the Big Dipper and its handle properly in the sky” +38:32 k255 rc://*/ta/man/translate/figs-gendernotations בָּנֶ֥י⁠הָ 1 Here the masculine term **sons** has a generic sense that would include both male and female young bears. Some languages may have a general term for the offspring of bears that would convey this sense. Other languages may use both the masculine and feminine forms of such a term. Alternate translation: “its cubs” +38:33 y4fp rc://*/ta/man/translate/figs-possession חֻקּ֣וֹת שָׁמָ֑יִם 1 Yahweh is using this possessive form to **statutes** that apply to the **skies**, not statutes that the skies have enacted. It may be helpful clarify this for your readers. Alternate translation: “the statutes that govern the sky” or “how the movements of the sun, moon, and stars are regulated” +38:33 k256 rc://*/ta/man/translate/writing-pronouns אִם־תָּשִׂ֖ים מִשְׁטָר֣⁠וֹ בָ⁠אָֽרֶץ 1 Although the pronoun **its** is singular, it refers to the **skies**. If it would be clearer in your language, you could use a plural pronoun in your translation. Alternate translation: “If you will establish their rule over the earth” +38:33 k257 rc://*/ta/man/translate/figs-idiom אִם־תָּשִׂ֖ים מִשְׁטָר֣⁠וֹ בָ⁠אָֽרֶץ 1 Yahweh is using the word **If** to introduce a question that anticipates a negative answer. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation: “You are not able to establish their rule over the earth, are you” +38:33 k258 rc://*/ta/man/translate/figs-metaphor אִם־תָּשִׂ֖ים מִשְׁטָר֣⁠וֹ בָ⁠אָֽרֶץ 1 Yahweh is speaking as if the **skies** literally ruled over the **earth**. He is likely referring to the way that the sun heats the earth, cloud cover cools the earth, and so forth. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “Can you make what happens in the sky influence conditions on the earth” +38:34 tca5 rc://*/ta/man/translate/figs-metonymy הֲ⁠תָרִ֣ים & קוֹלֶ֑⁠ךָ 1 Yahweh is speaking of how Job might **raise** his **voice** by association to mean how Job might shout out a command. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Will you shout a command” +38:34 k259 rc://*/ta/man/translate/figs-genericnoun לָ⁠עָ֣ב 1 Yahweh is not referring to a specific **cloud**. He means clouds in general. It may be more natural in your language to express this meaning by using a plural form. Alternate translation: “to the clouds” +38:34 yh4f rc://*/ta/man/translate/figs-explicit וְֽ⁠שִׁפְעַת־מַ֥יִם תְּכַסֶּֽ⁠ךָּ 1 By **waters**, Yahweh implicitly means rain. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “and make heavy rain fall on you” +38:35 na4p rc://*/ta/man/translate/figs-infostructure הַֽ⁠תְשַׁלַּ֣ח בְּרָקִ֣ים וְ⁠יֵלֵ֑כוּ וְ⁠יֹאמְר֖וּ לְ⁠ךָ֣ הִנֵּֽ⁠נוּ 1 If Job actually were to command **lightning bolts**, they would first say to him, **Behold, us**, and then they would **go** to where Job was sending them. So it may be more natural to put the information about what they would say before the information that they would go. Alternate translation: “If you wanted to send out lightning bolts, would they say to you, ‘Behold, us,’ and then go where you sent them” +38:35 z4cb rc://*/ta/man/translate/figs-idiom וְ⁠יֹאמְר֖וּ לְ⁠ךָ֣ הִנֵּֽ⁠נוּ 1 The expression **Behold, us** was the way that servants in this culture responded when their masters summoned them. They were telling their masters that they were available to serve them in whatever way was needed. Your culture may have a comparable expression that you can use in your translation. Alternate translation: “and they will say to you, ‘At your service’” +38:35 k260 rc://*/ta/man/translate/figs-quotesinquotes וְ⁠יֹאמְר֖וּ לְ⁠ךָ֣ הִנֵּֽ⁠נוּ 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “and they will tell you that they are at your service” +38:36 h7ay rc://*/ta/man/translate/figs-explicit מִי־שָׁ֭ת בַּ⁠טֻּח֣וֹת חָכְמָ֑ה א֤וֹ מִֽי־נָתַ֖ן לַ⁠שֶּׂ֣כְוִי בִינָֽה 1 The meaning of the terms translated **clouds** and **mist** is no longer clear, although these terms seem to refer to some phenomena of the skies, since that is the subject of verses 22–38. However, some versions nevertheless translate these terms as references to parts of the human body or to birds. If a translation of the Bible exists in your region, you may wish to use the terms that it uses. If a translation of the Bible does not exist in your region, you may wish to use terms comparable to the ones that the ULT uses. +38:36 sfx3 rc://*/ta/man/translate/figs-personification מִי־שָׁ֭ת בַּ⁠טֻּח֣וֹת חָכְמָ֑ה א֤וֹ מִֽי־נָתַ֖ן לַ⁠שֶּׂ֣כְוִי בִינָֽה 1 If the terms translated **clouds** and **mist** do refer to phenomena of the skies, Yahweh is speaking of these phenomena as if they were living things that could have **wisdom** and **understanding** to know where they should form and when. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Who makes sure that clouds and mist form in the right places at the right times” +38:37 w7u7 rc://*/ta/man/translate/figs-metaphor וְ⁠נִבְלֵ֥י שָׁ֝מַ֗יִם מִ֣י יַשְׁכִּֽיב 1 Yahweh is speaking of the clouds in the **skies** as if they were **water skins**, containers for liquid made of animals skins, like the wineskins that Elihu described in [32:19](../32/19.md). When Yahweh asks who will **tilt** these water skins, he means who will tip them over so that they pour out their contents. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “Or who will make the clouds pour out water onto the earth” +38:38 njw9 rc://*/ta/man/translate/figs-metonymy בְּ⁠צֶ֣קֶת עָ֭פָר לַ⁠מּוּצָ֑ק וּ⁠רְגָבִ֥ים יְדֻבָּֽקוּ 1 Yahweh is describing how the **dust** of the ground hardens into a **mass* and how the **clods** of earth **stick together** by association to refer to a prolonged period of drought. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to water the earth when it is very dry from a long drought” +38:39 n1pj rc://*/ta/man/translate/figs-metonymy וְ⁠חַיַּ֖ת כְּפִירִ֣ים תְּמַלֵּֽא 1 Yahweh is using the term **life** by association to mean hunger, since eating is necessary to sustain life. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “or satisfy the hunger of her cubs” +38:39 k261 rc://*/ta/man/translate/figs-metonymy וְ⁠חַיַּ֖ת כְּפִירִ֣ים תְּמַלֵּֽא 1 Yahweh is using the word **or** to introduce what would happen as a result of what he described in the preceding phrase. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation: “in order to satisfy the hunger of her cubs” or “so that she can feed her cubs” +38:40 hu7v rc://*/ta/man/translate/writing-pronouns יָשֹׁ֥חוּ בַ⁠מְּעוֹנ֑וֹת יֵשְׁב֖וּ 1 The pronouns **they** and **their** refer to the lioness that Yahweh described in the previous verse. It may be more natural in your language to use singular forms here. Alternate translation: “she crouches in her den, when she lies in wait” +38:40 g23n rc://*/ta/man/translate/figs-explicit בַ⁠סֻּכָּ֣ה 1 The general term **shelter** refers implicitly to a thicket or some other place where a lioness could conceal herself. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “in a thicket” +38:41 k262 rc://*/ta/man/translate/figs-genericnoun לָ⁠עֹרֵ֗ב צֵ֫יד֥⁠וֹ כִּֽי־יְ֭לָדָיו 1 Yahweh is not referring to a specific **raven**. He means ravens in general. It may be more natural in your language to express this meaning by using plural forms. Alternate translation: “food for the ravens when their children” +38:41 hc2b rc://*/ta/man/translate/translate-unknown לָ⁠עֹרֵ֗ב צֵ֫יד֥⁠וֹ 1 A **raven** is a large bird with shiny black feathers that feeds on dead animals. If your readers would not be familiar with what a raven is, in your translation you could use the name of a comparable bird in your culture, or you could use a general expression. Alternate translation: “food for the birds” +38:41 y9ey rc://*/ta/man/translate/figs-explicit כִּֽי־יְ֭לָדָיו אֶל־אֵ֣ל יְשַׁוֵּ֑עוּ\n \n 1 Yahweh is referring to how baby birds chirp loudly and continually when they need food. He is saying that he hears this as a prayer, as if the baby birds were crying out to him for what they needed. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “when its offspring chirp loudly for food as if they were crying out to God for it” +38:41 k263 rc://*/ta/man/translate/figs-123person אֶל־אֵ֣ל 1 Yahweh is speaking about himself in the third person. If it would be helpful in your language, you could translate this in the first person. Alternate translation: “to me” +38:41 nde9 rc://*/ta/man/translate/figs-metaphor יִ֝תְע֗וּ לִ⁠בְלִי־אֹֽכֶל 1 Yahweh is speaking as if the baby ravens would literally **stagger**, that is, walk in a way as if they could barely stand up. He means that they would act in a way that showed they were weak with hunger. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “when they are weak with hunger” +39:intro l9e1 0 # Job 39 General Notes\n\n## Structure and Formatting\n\nThis chapter is a continuation of Yahweh’s response to Job.\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry.\n\nIn this chapter, Yahweh continues to ask Job questions that show that Job does not understand the workings of the created world. Yahweh began to ask Job questions about animals and birds in [38:39](../38/39.md); he continues to do that in this chapter.\n\nThe implication continues to be that if Job does not understand and cannot explain how God makes things work in the visible creation, he certainly does not understand and cannot explain what God is doing as he works in unseen, mysterious ways to accomplish his purposes in the lives of people and over the course of human history.\n\n## Translation Issues in this Chapter\n\n### The nature of Yahweh’s questions to Job\n\nAs in the previous chapter, Yahweh may want Job to try to answer the questions he is asking so that Job will have to admit that he does not know the answers. Alternatively, Yahweh may be using the question form for emphasis. Consider the most appropriate way to translate each of the questions in this chapter. +39:1 m8kw rc://*/ta/man/translate/figs-rquestion הֲ⁠יָדַ֗עְתָּ עֵ֭ת לֶ֣דֶת יַעֲלֵי־סָ֑לַע 1 As the General Notes to this chapter discuss, this could mean: (1) that Yahweh wants Job to try to answer this question and the questions in the rest of the chapter so that Job will have to admit that he does not know the answers. Alternate translation: “You do not know the time of the bearing of the goats of the rock, do you?” (2) that Yahweh is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “You do not know the time of the bearing of the goats of the rock!” +39:1 k264 rc://*/ta/man/translate/figs-metonymy יַעֲלֵי־סָ֑לַע 1 Yahweh is using the term **rock** by association to identify these goats by where they live. Your language may have its own name for goats of this type that identifies them by where they live. If not, you could identify them with a descriptive phrase. Alternate translation: “mountain goats” or “wild goats” or “goats that live among the rocks” +39:1 j6ic rc://*/ta/man/translate/figs-explicit חֹלֵ֖ל אַיָּל֣וֹת תִּשְׁמֹֽר 1 The implication of this question is that Job would have to know when female deer were going to bear their fawns in order to be there to **watch** them give birth. So this question means basically the same thing as the first question in the verse. You could indicate this meaning in your translation if it would be helpful to your readers. Alternate translation: “Would you know when the does were going to give birth to their fawns so that you could be there to watch” +39:2 nrm8 rc://*/ta/man/translate/figs-explicit תְּמַלֶּ֑אנָה 1 Yahweh is referring implicitly to the **number** of **months** that the does will **fulfill** or complete before they give birth to their fawns. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “they will fulfill before giving birth” +39:3 n62w rc://*/ta/man/translate/figs-metonymy חֶבְלֵי⁠הֶ֥ם תְּשַׁלַּֽחְנָה 1 Yahweh is using the expression **labor pains** by association to mean the fawns that the does deliver after going into labor. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “they cast forth their children” +39:4 v8ps rc://*/ta/man/translate/writing-pronouns בְ֭נֵי⁠הֶם & לָֽ⁠מוֹ 1 The pronouns **Their** and **them** are masculine, meaning that they refer to the fathers and mothers of these young deer. It may be helpful to clarify this for your readers. Your language may similarly use masculine plural pronouns for a group of two or more subjects that includes both male and female individuals. If not, you could show the meaning by using an explanatory phrase. Alternate translation: “The sons of does and bucks … to their parents” +39:4 k265 rc://*/ta/man/translate/figs-gendernotations בְ֭נֵי⁠הֶם 1 Here the masculine term **sons** has a generic sense that would include both male and female young deer. Some languages may have a general term for the offspring of deer that would convey this sense. Other languages may use both the masculine and feminine forms of such a term. Alternate translation: “their fawns” +39:4 wey9 rc://*/ta/man/translate/figs-genericnoun בַ⁠בָּ֑ר 1 Yahweh is not referring to a specific **field**. He means fields in general. It may be more natural in your language to express this meaning by using a plural form. Alternate translation: “in the fields” +39:5 x4tg rc://*/ta/man/translate/figs-genericnoun פֶּ֣רֶא & עָ֝ר֗וֹד 1 Yahweh is not referring to a specific **wild donkey**. He means wild donkeys in general. It may be more natural in your language to express this meaning by using plural forms. Alternate translation: “the wild donkeys … these donkeys” +39:6 k266 rc://*/ta/man/translate/figs-infostructure אֲשֶׁר־שַׂ֣מְתִּי עֲרָבָ֣ה בֵית֑⁠וֹ וּֽ⁠מִשְׁכְּנוֹתָ֥י⁠ו מְלֵֽחָה 1 In some languages it may be more natural to mention the place first and then give the information that Yahweh had made this a place for wild donkeys to live in. It may be helpful to begin a new sentence here. Alternate translation: “I have made the Arabah his house, yes, I have made the salt land his habitations” +39:6 qyi5 rc://*/ta/man/translate/figs-metaphor אֲשֶׁר־שַׂ֣מְתִּי עֲרָבָ֣ה בֵית֑⁠וֹ 1 Yahweh is speaking as if the **Arabah** or desert were literally a **house** in which a wild donkey lived. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “to whom I have given the Arabah as a place to live” +39:6 k267 rc://*/ta/man/translate/figs-ellipsis וּֽ⁠מִשְׁכְּנוֹתָ֥י⁠ו מְלֵֽחָה 1 Yahweh is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “and whose habitations I have made in the salt land” +39:6 k268 rc://*/ta/man/translate/figs-abstractnouns וּֽ⁠מִשְׁכְּנוֹתָ֥י⁠ו מְלֵֽחָה 1 If your language does not use an abstract noun for the idea of **habitations**, you could express the same idea in another way. Alternate translation: “yes, to whom I have given the salt land as a place to inhabit” +39:6 hfq8 rc://*/ta/man/translate/figs-metonymy מְלֵֽחָה 1 Yahweh is using the term **salt land** to refer by association to a particular area of the desert where there is much salt in the soil and, as a result, few plants can grow. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the barren land” or “the desert” +39:7 m4ln rc://*/ta/man/translate/figs-personification יִ֭שְׂחַק לַ⁠הֲמ֣וֹן קִרְיָ֑ה 1 Yahweh is speaking of the wild donkey as if it could consciously express by laughing what it was thinking and feeling. Here the term **laughs** implicitly means laughing scornfully. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “It prefers being in the desert to being in the city” +39:7 rpn6 rc://*/ta/man/translate/figs-synecdoche תְּשֻׁא֥וֹת נ֝וֹגֵ֗שׂ לֹ֣א יִשְׁמָֽע 1 If this donkey had a **driver** who forced it to go places and do things, one thing that would happen is that the donkey would **hear** the **shouts** of the driver, that is, the commands that the driver was shouting at it. Yahweh is using this one thing to represent the entire possibility of the donkey having an owner and driver. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “it has no owner who shouts at it to make it go places and do things” +39:8 t3sa rc://*/ta/man/translate/figs-metonymy כָּל־יָר֣וֹק 1 Yahweh is using the term **green** by association to mean any green herb or plant that would grow in the desert. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “any plant that it can eat” +39:9 f9tw rc://*/ta/man/translate/figs-personification הֲ⁠יֹ֣אבֶה רֵּ֣ים עָבְדֶ֑⁠ךָ 1 Yahweh is speaking of the **wild ox** as if it were a living thing that could **consent** to **serve** Job. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Would a wild ox plow your fields without balking” +39:9 t1u5 rc://*/ta/man/translate/figs-idiom אִם־יָ֝לִ֗ין עַל־אֲבוּסֶֽ⁠ךָ 1 Yahweh is using the word **If** to introduce a question that anticipates a negative answer. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation: “It would not lodge by your manger, would it” +39:9 sgz6 rc://*/ta/man/translate/translate-unknown אֲבוּסֶֽ⁠ךָ 1 A **manger** was a box or frame in which people put hay or other food for animals to eat. In this culture, animals were often kept near a home to keep them safe and so that their owners could feed them easily. If your readers would not be familiar with what a manger is, in your translation you could use the name of a comparable object in your culture, or you could use a general expression. Alternate translation: “your feeding trough” or “the box in which you put food for your farm animals” +39:10 mt1p rc://*/ta/man/translate/figs-explicit הֲֽ⁠תִקְשָׁר־רֵ֭ים בְּ⁠תֶ֣לֶם עֲבֹת֑⁠וֹ 1 Yahweh is asking implicitly whether Job could use **rope** to harness a **wild ox** to a plow that was in a **furrow**. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “Can you harness a wild ox to a plow and get it to plow furrows in your field” +39:10 k269 rc://*/ta/man/translate/figs-idiom אִם־יְשַׂדֵּ֖ד עֲמָקִ֣ים אַחֲרֶֽי⁠ךָ 1 Yahweh is using the word **If** to introduce a question that anticipates a negative answer. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation: “It would not harrow the valleys after you, would it” +39:10 gny8 rc://*/ta/man/translate/figs-explicit אִם־יְשַׂדֵּ֖ד עֲמָקִ֣ים אַחֲרֶֽי⁠ךָ 1 In this culture, farmers would lead a draft animal from the front as it pulled a harrow behind it. That is why Yahweh says **after you**. If farmers in your culture who harrow with draft animals instead walk behind the harrow, you could translate this in a way that expressed the general meaning without specifying a particular method of harrowing. Alternate translation: “Could you use it to harrow your fields in the valleys” +39:10 uq7t rc://*/ta/man/translate/translate-unknown יְשַׂדֵּ֖ד עֲמָקִ֣ים 1 To **harrow** means to smooth and break up soil once it has been plowed. If your readers would not be familiar with what it means to harrow a field, in your translation you could use a general expression. Alternate translation: “it will pull a light implement to smooth and break up the soil in your fields in the valleys” +39:11 au79 rc://*/ta/man/translate/figs-explicit הֲֽ⁠תִבְטַח־בּ֭⁠וֹ כִּי־רַ֣ב כֹּח֑⁠וֹ וְ⁠תַעֲזֹ֖ב אֵלָ֣י⁠ו יְגִיעֶֽ⁠ךָ 1 Yahweh means implicitly that Job or any other human being would not be able to trust a wild ox as a farm animal, because it could not be trained to do field work. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “Would you really be able to trust a wild ox, because it was so strong, to do the hard part of your farm work” +39:12 ht1z rc://*/ta/man/translate/figs-explicit הֲ⁠תַאֲמִ֣ין בּ֭⁠וֹ כִּי־יָשִׁ֣יב זַרְעֶ֑⁠ךָ וְֽ⁠גָרְנְ⁠ךָ֥ יֶאֱסֹֽף\n \n 1 As in the previous verse, Yahweh means implicitly that Job or any other human being would not be able to depend on a wild ox to do the work of a farm animal. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “Would you really be able to depend on it to bring in your grain from your fields to your threshing floor” +39:13 k270 rc://*/ta/man/translate/figs-genericnoun כְּנַף־רְנָנִ֥ים נֶעֱלָ֑סָה 1 Since the word **wing** applies to many **ostriches**, it may be more natural in your language to express this meaning by using a plural form. Alternate translation: “The wings of ostriches flap vigorously” +39:13 k698 rc://*/ta/man/translate/figs-explicit כְּנַף־רְנָנִ֥ים נֶעֱלָ֑סָה 1 Ostriches cannot fly; this is a reference to the way they flap their wings vigorously when they run. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “The wings of ostriches flap vigorously when they run” +39:13 c9hc rc://*/ta/man/translate/translate-unknown רְנָנִ֥ים 1 See how you translated the expression “daughters of clamor” in [30:29](../30/29.md). Here Yahweh uses a different term for the same kind of bird. +39:13 b62x rc://*/ta/man/translate/figs-doublet אִם־אֶ֝בְרָ֗ה חֲסִידָ֥ה וְ⁠נֹצָֽה 1 The terms **feather** and **plumage** mean similar things. Yahweh is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “If they are kind feathers” +39:13 y8q9 rc://*/ta/man/translate/figs-synecdoche אִם־אֶ֝בְרָ֗ה חֲסִידָ֥ה וְ⁠נֹצָֽה 1 Yahweh is using one part of an ostrich, its feathers, to mean all of it. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “If {it is} a kind bird” +39:13 k271 rc://*/ta/man/translate/figs-idiom אִם־אֶ֝בְרָ֗ה חֲסִידָ֥ה וְ⁠נֹצָֽה 1 Yahweh is using the word **If** to introduce a question that anticipates a negative answer. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation: “But it is not a kind bird, is it” +39:13 a7t4 rc://*/ta/man/translate/figs-explicit אִם־אֶ֝בְרָ֗ה חֲסִידָ֥ה וְ⁠נֹצָֽה 1 The word translated **kind** was also the word for another type of bird called a “stork.” The stork was given that name because it was kind to its young. So it is possible that Yahweh is comparing the ostrich directly to the stork here. Many versions of the Bible translate this verse that way. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of ULT. Alternate translation: “But it is not a bird like the stork, is it” +39:15 k272 rc://*/ta/man/translate/figs-personification וַ֭⁠תִּשְׁכַּח כִּי 1 Yahweh is speaking of an ostrich as if it could consciously **forget** than an animal might crush her eggs if she left them on the ground. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and it does this even though” +39:15 eg2i rc://*/ta/man/translate/writing-pronouns תְּזוּרֶ֑⁠הָ & תְּדוּשֶֽׁ⁠הָ 1 The pronoun **it** refers in both of these instances to the ostrich’s eggs, which Yahweh described in the previous verse. It may be more natural in your language to use plural pronouns for the eggs. Alternate translation: “might crush them … might trample them” +39:15 p8ek rc://*/ta/man/translate/figs-synecdoche רֶ֣גֶל תְּזוּרֶ֑⁠הָ 1 Yahweh is using one part of an animal, its **foot**, to mean all of it in the act of stepping on the eggs of an ostrich. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “an animal might step on them” +39:16 u9gc rc://*/ta/man/translate/figs-gendernotations בָּנֶ֣י⁠הָ 1 Here the masculine term **sons** has a generic sense that would include both male and female young ostriches. Some languages may have a general term for the offspring of birds that would convey this sense. Other languages may use both the masculine and feminine forms of such a term. Alternate translation: “its chicks” +39:16 uqn1 rc://*/ta/man/translate/figs-personification לְ⁠רִ֖יק יְגִיעָ֣⁠הּ בְּלִי־פָֽחַד 1 Yahweh is speaking of an ostrich as if it could consciously feel **fear** that the **labor** it had expended to have offspring might be in **vain**, that is, the offspring might die, if it did not take better care of them. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “it does not carefully protect their lives” +39:17 jm95 rc://*/ta/man/translate/figs-personification הִשָּׁ֣⁠הּ אֱל֣וֹהַּ חָכְמָ֑ה וְ⁠לֹא־חָ֥לַק לָ֝֗⁠הּ בַּ⁠בִּינָֽה 1 Yahweh is speaking of an ostrich as if it could consciously **forget** any **wisdom** it might have acquired and as if it might possess **understanding**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “God has not given it the instincts to take better care of its young” +39:17 c8hu rc://*/ta/man/translate/figs-123person הִשָּׁ֣⁠הּ אֱל֣וֹהַּ 1 Yahweh is speaking about himself in the third person. If it would be helpful in your language, you could translate this in the first person. Alternate translation: “I have caused it to forget” +39:18 bd6w rc://*/ta/man/translate/grammar-connect-logic-contrast כָּ֭⁠עֵת בַּ⁠מָּר֣וֹם תַּמְרִ֑יא 1 Yahweh is implicitly drawing a contrast between the apparently foolish behavior of the ostrich as a mother and its impressive physical capabilities, specifically how fast and powerfully it can run. If it would be helpful to your readers, you could indicate the contrast explicitly in your translation. Alternate translation: “Nevertheless, when it lifts itself on high” +39:18 k273 rc://*/ta/man/translate/figs-idiom כָּ֭⁠עֵת בַּ⁠מָּר֣וֹם תַּמְרִ֑יא 1 This expression does not refer to the ostrich flying, since ostriches cannot fly. Rather, it is a reference to what an ostrich does in order to run. It stretches to its full height and spreads and flaps its wings. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Nevertheless, when it runs” +39:18 y8sh rc://*/ta/man/translate/figs-personification תִּֽשְׂחַ֥ק לַ֝⁠סּ֗וּס וּ⁠לְ⁠רֹֽכְבֽ⁠וֹ 1 Yahweh is speaking of the ostrich as if it could consciously express by laughing what it was thinking and feeling. Here the term **laughs** implicitly means laughing scornfully. The ostrich would express scorn towards a **horse** and its **rider** because it could run faster than the horse. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “it can run even faster than a horse” +39:19 jg2w rc://*/ta/man/translate/figs-genericnoun לַ⁠סּ֣וּס & צַוָּאר֣⁠וֹ רַעְמָֽה 1 Yahweh is not referring to a specific **horse**. He means horses in general. It may be more natural in your language to express this meaning by using a plural form. Alternate translation: “to horses … their necks with manes” +39:19 z5th rc://*/ta/man/translate/figs-metaphor הֲ⁠תַלְבִּ֖ישׁ צַוָּאר֣⁠וֹ רַעְמָֽה 1 Yahweh is speaking as if the **mane** of a **horse** were clothing that it wore. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “Were you the one who gave horses such splendid manes” +39:20 lpb2 rc://*/ta/man/translate/figs-simile הְֽ֭⁠תַרְעִישֶׁ⁠נּוּ כָּ⁠אַרְבֶּ֑ה 1 The point of this comparison is that a horse can **jump** high and gracefully, just as a **locust** can easily jump high for its size. If it would be helpful in your language, you could make this point explicitly. Alternate translation: “Are you the one who gave horses such graceful and powerful jumping ability” +39:21 gcq9 rc://*/ta/man/translate/writing-pronouns יַחְפְּר֣וּ בָ֭⁠עֵמֶק 1 The pronoun **They** refers to horses. Since Yahweh uses singular pronouns in the rest of this section, it may be natural in your language to use a singular form here as well. Alternate translation: “It paws in the valley” or “A horse paws in the valley” +39:21 nvw4 rc://*/ta/man/translate/figs-metonymy יַחְפְּר֣וּ בָ֭⁠עֵמֶק 1 Yahweh is using the term **valley** by association to mean a battleground, since at this time armies would fight against each other in valleys. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Before a battle, a horse paws the ground” +39:21 k6rc rc://*/ta/man/translate/figs-personification וְ⁠יָשִׂ֣ישׂ בְּ⁠כֹ֑חַ 1 Yahweh is speaking of a horse as if it could consciously **rejoice** over the **strength** that it had. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and it prances mightily” +39:22 juq5 rc://*/ta/man/translate/figs-personification יִשְׂחַ֣ק לְ֭⁠פַחַד וְ⁠לֹ֣א יֵחָ֑ת 1 Yahweh is speaking of the horse as if it could consciously express by laughing what it was thinking and feeling. Here the term **laughs** implicitly means laughing scornfully. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “It does not feel fear; no, it is not frightened” +39:22 vse1 rc://*/ta/man/translate/figs-doublet יִשְׂחַ֣ק לְ֭⁠פַחַד וְ⁠לֹ֣א יֵחָ֑ת 1 These two expressions mean similar things. Yahweh is using them terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “It is not afraid at all” +39:22 uk9z rc://*/ta/man/translate/figs-doublenegatives וְ⁠לֹֽא־יָ֝שׁ֗וּב מִ⁠פְּנֵי־חָֽרֶב 1 If it would be clearer in your language, you could use a positive expression to translate this double negative that consists of the negative particle **not** and the negative verb **turn back**. Alternate translation: and it charges forward to the face of the sword” +39:22 k274 rc://*/ta/man/translate/figs-metonymy מִ⁠פְּנֵי־חָֽרֶב 1 Here the word **face** represents the presence of a person or thing by association with the way people can see the face of someone who is present. Alternate translation: “from the presence of the sword” +39:22 k275 rc://*/ta/man/translate/figs-genericnoun מִ⁠פְּנֵי־חָֽרֶב 1 Yahweh is not referring to a specific **sword**. He means swords in general and, by extension, all the weapons of an enemy army. Alternate translation: “from the weapons it encounters” +39:23 cvi2 rc://*/ta/man/translate/translate-unknown עָ֭לָי⁠ו תִּרְנֶ֣ה אַשְׁפָּ֑ה 1 A **quiver** is a container that holds arrows. At this time, quivers were typically made of leather. If your readers would not be familiar with what a quiver is, you could use a general expression. Alternate translation: “The container for its rider’s arrows bounces against its side” +39:23 q76b rc://*/ta/man/translate/figs-possession לַ֖הַב חֲנִ֣ית וְ⁠כִידֽוֹן 1 Yahweh is using this possessive form to describe a **spear** and **javelin** that are characterized by **flashing**. These may have been made of wood, but they would have had metal points that gleamed in the sunlight. It may be helpful clarify this for your readers. Alternate translation: “as do the spear and javelin whose points glisten in the sunlight” +39:24 sh13 rc://*/ta/man/translate/figs-metaphor יְגַמֶּא־אָ֑רֶץ 1 Yahweh is speaking as if a horse literally **swallows** the **ground** when it runs fast over it. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “It runs quickly over the ground” +39:24 bkv1 rc://*/ta/man/translate/figs-hendiadys בְּ⁠רַ֣עַשׁ וְ֭⁠רֹגֶז 1 This phrase expresses a single idea by using two words connected with **and**. The word **rage** tells why the horse is **shaking**. If it would be more natural in your language, you could express this meaning with an equivalent phrase that does not use “and.” Alternate translation, preceded by a comma: “shaking with rage” +39:24 kx1q rc://*/ta/man/translate/figs-explicit כִּי־ק֥וֹל שׁוֹפָֽר 1 Yahweh is referring implicitly to when someone would blow a **horn** to signal that the army should advance into battle. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “when it hears a horn sound the battle call” +39:24 yf1b rc://*/ta/man/translate/figs-doublenegatives וְ⁠לֹֽא־יַ֝אֲמִ֗ין 1 If it would be clearer in your language, you could use a positive expression to translate this double negative that consists of the negative particle **not** and the verb **stand still**, which would be negative in this context. Alternate translation: “and it charges into battle” +39:25 k276 rc://*/ta/man/translate/figs-idiom בְּ⁠דֵ֤י שֹׁפָ֨ר 1 This expression means “as often as the horn sounds.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “As often as the horn sounds” +39:25 q35d rc://*/ta/man/translate/figs-personification יֹ֘אמַ֤ר הֶאָ֗ח 1 Yahweh is speaking of a horse as if it could speak and use this expression to show its delight. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “It snorts enthusiastically.” +39:25 k277 rc://*/ta/man/translate/figs-metonymy יָרִ֣יחַ מִלְחָמָ֑ה 1 Yahweh is using the term **battle** by association to mean the enemy army that is approaching to fight a battle with the army to which the horse belongs. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “it smells the approaching enemy army” +39:25 i8r5 rc://*/ta/man/translate/figs-ellipsis רַ֥עַם שָׂ֝רִים וּ⁠תְרוּעָֽה 1 Yahweh is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “it hears the thunder of the princes and the battle-cry” +39:25 nry6 rc://*/ta/man/translate/figs-metaphor רַ֥עַם שָׂ֝רִים 1 Yahweh is speaking as if the loud orders that the **princes** or commanders were shouting to their troops were literally **thunder**. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “the loud shouts of the princes” or “the loudly shouted orders of the princes” +39:26 k278 rc://*/ta/man/translate/figs-genericnoun יַֽאֲבֶר־נֵ֑ץ יִפְרֹ֖שׂ כְּנָפָ֣יו 1 Yahweh is not referring to a specific **hawk**. He means hawks in general. It may be more natural in your language to express this meaning by using a plural form. Alternate translation: “do hawks soar, do they stretch their wings” +39:26 k279 rc://*/ta/man/translate/translate-unknown נֵ֑ץ 1 A **hawk** is a bird of prey, typically with rounded wings and a long tail. If your readers would not be familiar with what a hawk is, in your translation you could use the name of a similar bird that your readers would recognize, or you could use a general expression. Alternate translation: “a bird of prey” +39:26 k280 rc://*/ta/man/translate/figs-ellipsis יִפְרֹ֖שׂ כְּנָפָ֣יו לְ⁠תֵימָֽן\n 1 Yahweh is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “by your wisdom does it stretch its wings toward the south” +39:26 rx7s rc://*/ta/man/translate/figs-metonymy יִפְרֹ֖שׂ כְּנָפָ֣יו לְ⁠תֵימָֽן\n 1 Yahweh is using the phrase **stretch its wings** by association to mean flying. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “does it fly toward the south” +39:26 ckg8 rc://*/ta/man/translate/figs-explicit יִפְרֹ֖שׂ כְּנָפָ֣יו לְ⁠תֵימָֽן 1 Yahweh is referring implicitly to the way that hawks and other birds in the northern hemisphere migrate south to warmer weather when winter is approaching. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “does it migrate to a warmer climate for the winter” +39:27 cz3r rc://*/ta/man/translate/figs-idiom אִם־עַל־פִּ֭י⁠ךָ יַגְבִּ֣יהַּ נָ֑שֶׁר וְ֝⁠כִ֗י יָרִ֥ים קִנּֽ⁠וֹ 1 Yahweh is using the word **If** to introduce a question that anticipates a negative answer. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation: “It is not at your mouth that the eagle mounts up and that its nest is high, is it” +39:27 cd7k rc://*/ta/man/translate/figs-metonymy עַל־פִּ֭י⁠ךָ 1 Yahweh is using the term **mouth** to mean by association what Job may have said with his mouth. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “at your instruction” +39:28 k281 rc://*/ta/man/translate/figs-doublet יִ֭שְׁכֹּן וְ⁠יִתְלֹנָ֑ן 1 The terms **dwells** and **lodges** mean similar things. Yahweh is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “It lives all the time” or “It makes its home” +39:28 u8qm rc://*/ta/man/translate/figs-hendiadys שֶׁן־סֶ֝֗לַע וּ⁠מְצוּדָֽה 1 This phrase expresses a single idea by using two expressions connected with **and**. The word **stronghold** describes the character of a **peak of a crag** something. If it would be more natural in your language, you could express this meaning with an equivalent phrase that does not use “and.” Alternate translation: “on the inaccessible peak of a crag” +39:29 ak87 rc://*/ta/man/translate/figs-idiom לְ֝⁠מֵ⁠רָח֗וֹק עֵינָ֥י⁠ו יַבִּֽיטוּ 1 See how you translated the expression “to from afar” in [36:3](../36/03.md). Alternate translation: “its eyes look to distant places” +39:29 t32l rc://*/ta/man/translate/figs-synecdoche לְ֝⁠מֵ⁠רָח֗וֹק עֵינָ֥י⁠ו יַבִּֽיטוּ 1 Yahweh is using one part of an eagle, its **eyes**, to mean all of it in the act of looking for food. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “it is able to see things that are far away” +39:30 s29l rc://*/ta/man/translate/figs-synecdoche וְאֶפְרֹחָ֥יו יְעַלְעוּ־דָ֑ם 1 Yahweh is using one thing that **eaglets** do when they consume freshly killed prey, **suck up blood**, to mean the entire act of eating such prey, which would include smaller birds and small mammals. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “And it brings fresh prey for its eaglets to eat” +39:30 iv5j rc://*/ta/man/translate/figs-nominaladj וּ⁠בַ⁠אֲשֶׁ֥ר חֲ֝לָלִ֗ים שָׁ֣ם הֽוּא 1 Yahweh is using the adjective **slain** as a noun to mean people and animals in a certain condition. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “but it also feeds on the flesh of people and animals that others have killed” +40:intro k9mj 0 # Job 40 General Notes\n\n## Structure and Formatting\n\nThe ULT sets the lines of verses 1–2, 4–5, and 7–24 farther to the right on the page than the rest of the text because they are poetry.\n\n- Verses 1–2: Yahweh challenges Job to respond to what he has said so far.\n- Verses 3–5: Job replies that he has nothing to say in response.\n- Verses 6–14 Yahweh tells Job that if he wishes to judge the world as he would do, he must display power and justice in subduing wicked people.\n- Verses 15–24 Yahweh tells Job to consider a great creature named Behemoth. The description of Behemoth seems intended to help Job continue to recognize that he occupies a small and insignificant place within creation.\n\n## Translation Issues in this Chapter\n\n### Behemoth\n\nBased on the description in verses 15–24, the name **Behemoth** most likely refers to the hippopotamus, a large, thick-skinned mammal that has tusks and large jaws and that lives both in the water and on land. The description would be specifically of the type of hippopotamus that lives in the Nile River. However, the identification of this animal is not entirely certain. Some translations do use the term “hippopotamus,” but others retain the name Behemoth and spell it the way it sounds in their language. You may wish to do that in your own translation, particularly if you would not expect your readers to be familiar with what a hippopotamus is. (The name Behemoth may actually be the Egyptian word for “hippopotamus” spelled the way it sounds in Hebrew. However, Yahweh does seem to be using it as a name rather than as a descriptive term.)\n\n##Special Concepts in this Chapter\n\n### Justice\n\nIn verse 8, Yahweh asks Job whether he wishes to decide what is right. and then in the next verse, Yahweh asks Job whether he has great power. However, Yahweh is not suggesting that might makes right. Rather, he is asking Job whether he has the might to make things right, as he then describes in verses 10–14. In verse 10, the terms majesty, greatness, glory, and splendor describe moral qualities, not simply power. See if you have terms available in your language that can convey this meaning in your translation. +40:1 jlf1 rc://*/ta/man/translate/figs-hendiadys וַ⁠יַּ֖עַן יְהוָ֥ה אֶת־אִיּ֗וֹב וַ⁠יֹּאמַֽר 1 See how you translated the similar expression in [34:1](../34/01.md). Alternate translation: “And Yahweh said to Job, in light of all that he had just said” +40:2 p78z rc://*/ta/man/translate/figs-123person הֲ֭⁠רֹב עִם־שַׁדַּ֣י יִסּ֑וֹר מוֹכִ֖יחַ אֱל֣וֹהַּ יַעֲנֶֽ⁠נָּה 1 Shaddai is speaking about himself in the third person, and though he is addressing Job directly, he is also speaking about him in the third person. If it would be helpful in your language, you could have Shaddai speak of himself in the first person and of Job in the second person. Alternate translation: “You said you wanted to reprove me, Shaddai; do you still wish to contend with me? You said you wanted to correct me, God; if so, then you must answer it” +40:2 k282 rc://*/ta/man/translate/writing-pronouns מוֹכִ֖יחַ אֱל֣וֹהַּ יַעֲנֶֽ⁠נָּה 1 God is using the pronoun **it** to refer to everything he has just said to Job. It may be helpful to clarify this for your readers. Alternate translation: “If you still think you can correct me, then respond to everything I have just said to you” +40:3 k283 rc://*/ta/man/translate/figs-hendiadys וַ⁠יַּ֖עַן אִיּ֥וֹב אֶת־יְהוָ֗ה וַ⁠יֹּאמַֽר 1 Here the narrator expresses a single idea by using two words connected with **and**. The word **answered** tells for what purpose a person **said** something. Specifically, the person said it in order to answer or respond to what someone else said. If it would be more natural in your language, you could express this meaning with an equivalent phrase that does not use “and.” Alternate translation: “And Job responded to Yahweh” +40:4 q9w7 rc://*/ta/man/translate/figs-rquestion מָ֣ה אֲשִׁיבֶ֑⁠ךָּ 1 Job is using the question form for emphasis. If a speaker of your language would not use the question form for that purpose, you could translate this as a statement or as an exclamation. Alternate translation: “I am not able to answer you!” +40:4 k284 rc://*/ta/man/translate/translate-symaction יָ֝דִ֗⁠י שַׂ֣מְתִּי לְמוֹ־פִֽ⁠י 1 Putting his **hand** over his **mouth** was a symbolic action by which Job showed that he had nothing to say in response to Yahweh. If it would be helpful to your readers, you could explain the significance of this action. You could also use an expression from your language and culture that has the same significance. Alternate translation: “I put my hand over my mouth so that I will not say anything” or “I bite my tongue” +40:5 k285 rc://*/ta/man/translate/figs-parallelism אַחַ֣ת דִּ֭בַּרְתִּי וְ⁠לֹ֣א אֶֽעֱנֶ֑ה וּ֝⁠שְׁתַּ֗יִם וְ⁠לֹ֣א אוֹסִֽיף 1 As Eliphaz did in [5:19](../05/19.md) and as Elihu did in [33:14](../33/14.md) and 33:29](../33/29.md), here Job is naming a number that should be sufficient to illustrate his point and then increasing that number by one for emphasis. This was a common device in Hebrew poetry, but if a speaker of your language would not do this, in your translation you could express the emphasis another way. Alternate translation: “Though I was insisting that you were wrong, I will not say that any longer” +40:5 k286 rc://*/ta/man/translate/figs-explicit וְ⁠לֹ֣א אֶֽעֱנֶ֑ה 1 Job is implicitly using the term **answer** in the same sense that the narrator used it in verse 1 and in [34:1](../34/01.md). That is, Job means that he will not say more things in light of what he has already said and thus, in a sense, in answer to them. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “but I will say nothing further” +40:6 k287 rc://*/ta/man/translate/figs-hendiadys וַ⁠יַּֽעַן־יְהוָ֣ה אֶת־אִ֭יּוֹב מנ סערה וַ⁠יֹּאמַֽר 1 This phrase expresses a single idea by using two words connected with **and**. The word **answered** tells for what purpose a person **said** something. Specifically, the person said it in order to answer or respond to what someone else said. If it would be more natural in your language, you could express this meaning with an equivalent phrase that does not use “and.” Alternate translation: “And from the storm Yahweh responded to Job” +40:7 t5gf rc://*/ta/man/translate/figs-metaphor אֱזָר & חֲלָצֶ֑י⁠ךָ 1 See how you translated the same expression in [38:3](../38/03.md). Alternate translation: “you must continue to take part in a difficult contest” +40:7 k288 rc://*/ta/man/translate/figs-simile כְ⁠גֶ֣בֶר 1 See how you translated the same expression in [38:3](../38/03.md). Alternate translation: “like a brave person” or “as a soldier would do when going into battle” +40:7 k289 rc://*/ta/man/translate/figs-irony אֶ֝שְׁאָלְ⁠ךָ֗ וְ⁠הוֹדִיעֵֽ⁠נִי 1 See how you translated the same expression in [38:3](../38/03.md). Alternate translation: “I will question you and you can tell me what you think I do not already know” +40:8 q5c9 rc://*/ta/man/translate/figs-rquestion הַ֭⁠אַף תָּפֵ֣ר מִשְׁפָּטִ֑⁠י תַּ֝רְשִׁיעֵ֗⁠נִי לְמַ֣עַן תִּצְדָּֽק 1 Yahweh is using the question form for emphasis. If a speaker of your language would not use the question form for that purpose, you could translate these questions as statements or as exclamations. Alternate translation: “Do not think that you can actually annul my judgment! Do not think that you can condemn me so that you may be right!” +40:8 k290 rc://*/ta/man/translate/figs-abstractnouns הַ֭⁠אַף תָּפֵ֣ר מִשְׁפָּטִ֑⁠י 1 If your language does not use an abstract noun for the idea of **judgment**, you could express the same idea in another way. Alternate translation: “Would you actually try to show that I do not judge people correctly?” or “Do not think that you can actually show that I do not judge people correctly!” +40:9 h8v3 rc://*/ta/man/translate/figs-rquestion וְ⁠אִם־זְר֖וֹעַ כָּ⁠אֵ֥ל ׀ לָ֑⁠ךְ וּ֝⁠בְ⁠ק֗וֹל כָּמֹ֥⁠הוּ תַרְעֵֽם 1 Yahweh is using the question form for emphasis. If a speaker of your language would not use the question form for that purpose, you could translate these questions as statements or as exclamations. Alternate translation: “You do not have an arm such as God has! You cannot thunder with a voice as he does!” +40:9 k291 rc://*/ta/man/translate/figs-123person וְ⁠אִם־זְר֖וֹעַ כָּ⁠אֵ֥ל ׀ לָ֑⁠ךְ וּ֝⁠בְ⁠ק֗וֹל כָּמֹ֥⁠הוּ תַרְעֵֽם 1 God is speaking about himself in the third person. If it would be helpful in your language, you could translate this in the first person. Alternate translation: “Do you have an arm such as I have? Can you thunder with a voice such as I do?” or “You do not have an arm such as I have! You cannot thunder with a voice as I do!” +40:9 k292 rc://*/ta/man/translate/figs-idiom וְ⁠אִם־זְר֖וֹעַ כָּ⁠אֵ֥ל ׀ לָ֑⁠ךְ 1 Yahweh is using the word **if** to introduce a question that anticipates a negative answer. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation: “Now you do not have an arm such as I have, do you” +40:9 zc8k rc://*/ta/man/translate/figs-metonymy וְ⁠אִם־זְר֖וֹעַ כָּ⁠אֵ֥ל ׀ לָ֑⁠ךְ 1 Here the **arm** of God represents his power. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Now you do not have power such as I have, do you” +40:9 bf69 rc://*/ta/man/translate/figs-metaphor וּ֝⁠בְ⁠ק֗וֹל כָּמֹ֥⁠הוּ תַרְעֵֽם 1 Yahweh is speaking as if his own **voice** literally made the sound of **thunder**. He means that his voice is very loud, and that shows how powerful he is. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “Or do you have a loud and powerful voice such as I do” or “Or is it evident from the volume of your voice how powerful you are, as it is for me” +40:10 k293 rc://*/ta/man/translate/grammar-connect-words-phrases נָ֣א 1 Yahweh is using the word **Then** to indicate what Job should do if he has the kind of power that Yahweh described in the previous verse. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation: “If you do, then” +40:10 tc7m rc://*/ta/man/translate/figs-metaphor עֲדֵ֥ה & גָֽא֣וֹן וָ⁠גֹ֑בַהּ וְ⁠ה֖וֹד וְ⁠הָדָ֣ר תִּלְבָּֽשׁ 1 Yahweh is speaking as if he wanted Job literally to **adorn** and **clothe** himself with the qualities that he names. He means that Job ought to make it apparent that he has these qualities if he wishes to judge the world as Yahweh would do. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “display your majesty and greatness; show your glory and splendor” +40:10 k294 rc://*/ta/man/translate/figs-doublet גָֽא֣וֹן וָ⁠גֹ֑בַהּ וְ⁠ה֖וֹד וְ⁠הָדָ֣ר 1 The terms **majesty** and **greatness** mean similar things, and the terms **glory** and **splendor** also mean similar things. Yahweh is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “in great majesty, and … in bright splendor” +40:11 ec11 rc://*/ta/man/translate/figs-metaphor הָ֭פֵץ עֶבְר֣וֹת אַפֶּ֑⁠ךָ 1 Yahweh is speaking as if Job’s **outbursts** were objects that he could **Scatter**. Elihu used the same word for “scatter” in [37:11](../37/11.md) to describe how God made lightning bolts go to various places, so the implication seems to be that Yahweh is challenging Job to direct his righteous anger against his enemies if he has the power to do that. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “Direct your righteous anger against all your enemies” +40:11 k295 rc://*/ta/man/translate/figs-nominaladj גֵּ֝אֶ֗ה 1 Yahweh is using the adjective **proud** as a noun to mean a certain kind of person. The ULT adds the word **one** to show that. Your language may use adjectives in the same way. If not, you can translate this adjective with an equivalent phrase. Alternate translation: “proud person” +40:11 vj9f rc://*/ta/man/translate/figs-metaphor וְ⁠הַשְׁפִּילֵֽ⁠הוּ 1 Yahweh is speaking as if Job would literally **bring** an arrogant person **down** from a height to a lower place. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “and humble him” +40:12 k296 rc://*/ta/man/translate/figs-nominaladj גֵּ֭אֶה 1 See how you translated the same expression in the previous verse. Alternate translation: “proud person” +40:12 k297 rc://*/ta/man/translate/figs-metaphor וַ⁠הֲדֹ֖ךְ 1 Yahweh is speaking as if he wants Job literally to **trample** or walk all over **wicked** people if he wishes to judge the world as Yahweh would do. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “and punish” +40:12 k298 rc://*/ta/man/translate/figs-nominaladj רְשָׁעִ֣ים 1 Yahweh is using the adjective **wicked** as a noun to mean a certain kind of person. Your language may use adjectives in the same way. If not, you can translate this adjective with an equivalent phrase. Alternate translation: “wicked people” +40:12 k299 rc://*/ta/man/translate/figs-idiom תַּחְתָּֽ⁠ם 1 As Elihu did similarly in [36:16](../36/16.md), here Yahweh is using the expression **under them** to mean at the location on which these wicked people stand. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “right where they are” +40:13 k300 rc://*/ta/man/translate/figs-metonymy טָמְנֵ֣⁠ם בֶּ⁠עָפָ֣ר יָ֑חַד 1 Yahweh is using the term **dust**, meaning the ground, by association to mean graves in which people are buried. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Bury them all in the ground” or “Bury them all in graves” +40:13 k301 rc://*/ta/man/translate/figs-explicit טָמְנֵ֣⁠ם בֶּ⁠עָפָ֣ר יָ֑חַד 1 The implication is that Job should first judge and punish proud and wicked people, executing them for their crimes, and then bury them, if he wishes to judge the world as Yahweh would do. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “Judge and execute all proud and wicked people for their crimes” +40:13 se3t rc://*/ta/man/translate/translate-symaction פְּ֝נֵי⁠הֶ֗ם חֲבֹ֣שׁ בַּ⁠טָּמֽוּן 1 Yahweh is referring to a cultural practice. This could mean: (1) the action of wrapping the head separately from the rest of the body when preparing a body for burial. Yahweh would be using this action to mean the entire act of burial, and this second part of the verse would mean the same thing as the first part of the verse. Alternate translation: “bury them in the hidden place” (2) the symbolic action of covering the face of a person who was about to be executed. (There is an example of this in the Bible in [Esther 7:8](../est/07/08.md).) The face represented the person, and the fact that it could no longer be seen indicated that soon the person would no longer be alive. Yahweh would be using the covering of the face to mean the entire act of executing such criminals. Alternate translation: “execute them and put them in the hidden place” +40:13 y16q rc://*/ta/man/translate/figs-nominaladj בַּ⁠טָּמֽוּן 1 Yahweh is using the adjective **hidden** as a noun to mean a certain kind of place, the grave, into which people cannot see. The ULT adds the word **place** to show this. Your language may use adjectives in the same way. If not, you can translate this adjective with an equivalent phrase. Alternate translation: “in the grave” or “in the abode of the dead” +40:14 k302 rc://*/ta/man/translate/ grammar-connect-condition-hypothetical וְ⁠גַם־אֲנִ֥י אוֹדֶ֑⁠ךָּ 1 Yahweh is using the word **And** to introduce the second part of an implied conditional statement. He means that he will **praise** Job only if Job is able to do the things he has just described. Alternate translation: “Only then would I praise you” or “If you were able to do these things, then I would praise you” +40:14 k303 rc://*/ta/man/translate/writing-pronouns אֲנִ֥י אוֹדֶ֑⁠ךָּ 1 For emphasis, Yahweh is stating the pronoun **I**, whose meaning is already present in the verb translated **praise**. If your language can state implied pronouns explicitly for emphasis, you may want to use that construction here in your translation. Other languages may have other ways of bringing out this emphasis. Alternate translation: “I myself will praise you” +40:14 k304 rc://*/ta/man/translate/figs-metonymy יְמִינֶֽ⁠ךָ 1 Here the **right hand** represents the power and control that people have over something. If it would be helpful in your language, you could use an equivalent expression or state the meaning plainly. Alternate translation: “your power” +40:14 k305 rc://*/ta/man/translate/figs-explicit יְמִינֶֽ⁠ךָ 1 Yahweh is using the **right hand** as a symbol of strength because in this culture, a majority of the population more naturally used that hand. Yahweh is not saying that there is anything wrong with being left-handed. Particularly if many of the people in your culture naturally use their left hands, you may wish to use an equivalent expression here that does not name a particular hand. Alternate translation: “your own hand” +40:15 k306 rc://*/ta/man/translate/figs-metonymy הִנֵּה 1 Yahweh is speaking as if he wants Job to **behold** or look at an animal that is not present. Yahweh is using sight to represent attention. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “consider” +40:15 t3an rc://*/ta/man/translate/translate-names בְ֭הֵמוֹת 1 See the discussion of the name **Behemoth** in the General Notes to this chapter to decide how to represent this name in your translation. +40:15 k307 rc://*/ta/man/translate/figs-explicit אֲשֶׁר־עָשִׂ֣יתִי עִמָּ֑⁠ךְ 1 Yahweh means that he made Behemoth just as he made Job, not that he made Behemoth at the same time when he made Job. Alternate translation: “which I myself created, just as I created you” +40:15 h3k4 rc://*/ta/man/translate/grammar-connect-logic-contrast חָ֝צִ֗יר כַּ⁠בָּקָ֥ר יֹאכֵֽל 1 There is an implied contrast here. This great beast has the size and strength to hunt and kill other animals; nevertheless, it lives on plants. (This may be an implicit indication that such great wild beasts remain under the restraint of Yahweh.) You may wish to indicate this contrast in your translation, in a way that is natural in your language. Alternate translation: “despite its great size and strength, it eats grass like an ox” +40:15 k308 rc://*/ta/man/translate/figs-synecdoche חָ֝צִ֗יר 1 While it is true that a hippopotamus will sometimes leave its river habitat to eat plants that grow in the ground, as verse 20 indicates, it generally feeds on plants that grow in the water, as verse 21 suggests. So Yahweh is probably using one kind of plant, **grass**, to mean all kinds of green plants that such animals eat. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “green plants” +40:16 utj1 rc://*/ta/man/translate/figs- exclamations הִנֵּה־נָ֣א כֹח֣⁠וֹ בְ⁠מָתְנָ֑י⁠ו וְ֝⁠אֹנ֗⁠וֹ בִּ⁠שְׁרִירֵ֥י בִטְנֽ⁠וֹ 1 Yahweh is once again using the term **behold** to mean “consider.” In this instance, it may be natural in your language to translate these statements as exclamations that are calling for Job’s attention. Alternate translation: “What strength it has in its loins! What power it has in the muscles of its belly!” +40:17 t5ej rc://*/ta/man/translate/figs-simile יַחְפֹּ֣ץ זְנָב֣⁠וֹ כְמוֹ־אָ֑רֶז 1 The point of this comparison is that just as the branch of a **cedar** tree is flexible but strong, so this beast can raise its tail and hold it flexibly in the air. The ability to hold a tail upright, which older animals can no longer do, is a sign of youthful strength. If it would be helpful in your language, you could make this point explicitly. Alternate translation: “It shows its vigor by holding up its tail as if that were a cedar branch” +40:17 k309 rc://*/ta/man/translate/figs-activepassive גִּידֵ֖י פַחֲדָ֣יו יְשֹׂרָֽגוּ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “the sinews of its thighs hold tightly to one another” +40:18 g8sh rc://*/ta/man/translate/figs-metaphor עֲ֭צָמָי⁠ו אֲפִיקֵ֣י נְחוּשָׁ֑ה 1 Yahweh is speaking as if the **bones** of this beast were literally **tubes of bronze**. He is using the metal bronze to represent great strength, and he likely speaks of tubes because bones are hollow. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “Its bones are very strong, as if they were made of bronze” +40:18 v226 rc://*/ta/man/translate/figs-simile גְּ֝רָמָ֗י⁠ו כִּ⁠מְטִ֥יל בַּרְזֶֽל 1 The point of this comparison is that just as **bars of iron** are very strong, so the **legs** of this beast are very strong. If it would be helpful in your language, you could make this point explicitly. Alternate translation: “its legs are very strong, as if they were iron bars” +40:19 c5rb rc://*/ta/man/translate/figs-123person ה֭וּא רֵאשִׁ֣ית דַּרְכֵי־אֵ֑ל 1 Yahweh is speaking about himself in the third person. If it would be helpful in your language, you could translate this in the first person. Alternate translation: “It is the first of my ways” +40:19 k310 rc://*/ta/man/translate/figs-metaphor ה֭וּא רֵאשִׁ֣ית דַּרְכֵי־אֵ֑ל 1 Yahweh is speaking of the things that a person has done as if those were **ways** or paths that the person had walked along. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “It is the first of my works” +40:19 kd2r rc://*/ta/man/translate/figs-idiom ה֭וּא רֵאשִׁ֣ית דַּרְכֵי־אֵ֑ל 1 Yahweh is using the word **first** in a particular sense to mean “chief” or “greatest.” He does not mean that he created Behemoth before he created any other animal. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “It is my greatest creature” +40:19 k311 rc://*/ta/man/translate/figs-hyperbole ה֭וּא רֵאשִׁ֣ית דַּרְכֵי־אֵ֑ל 1 Yahweh is likely using the word **first**, meaning “greatest,” as an overstatement for emphasis. If it would be clearer in your language, you could express the emphasis in a different way. Alternate translation: “It is one of my most powerful creatures” +40:19 k312 rc://*/ta/man/translate/figs-123person הָ֝⁠עֹשׂ⁠וֹ יַגֵּ֥שׁ חַרְבּֽ⁠וֹ 1 Yahweh is once again speaking about himself in the third person. If it would be helpful in your language, you could translate this in the first person. Alternate translation: “When I made it, I provided it with a sword” +40:19 k313 rc://*/ta/man/translate/figs-metonymy הָ֝⁠עֹשׂ⁠וֹ יַגֵּ֥שׁ חַרְבּֽ⁠וֹ 1 Yahweh is speaking of Behemoth as if it literally had a **sword**. The following verse suggests that he is most likely referring to the long, sharp tusks that a hippopotamus uses to shear the plants that it eats. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “When I made it, I provided it with long, sharp tusks” +40:20 k314 rc://*/ta/man/translate/grammar-connect-words-phrases כִּֽי 1 Yahweh is using the word **For** to introduce the reason why he created Behemoth with long, sharp tusks. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation: “I gave it tusks because” +40:20 f3ru rc://*/ta/man/translate/figs-personification ב֭וּל הָרִ֣ים יִשְׂאוּ־ל֑⁠וֹ 1 Yahweh is speaking of these **hills** as if they were living things that could **provide food** for Behemoth. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “it eats the plants that grow on the hills” +40:20 k315 rc://*/ta/man/translate/figs-explicit הָרִ֣ים יִשְׂאוּ 1 The term **hills** likely refers in this context to the higher ground on both sides of the Nile River. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “the higher ground on the sides of the river provides” +40:20 k316 rc://*/ta/man/translate/figs-explicit וְֽ⁠כָל־חַיַּ֥ת הַ֝⁠שָּׂדֶ֗ה יְשַֽׂחֲקוּ־שָֽׁם 1 Yahweh means implicitly that the **beasts of the field** can **play** where Behemoth is feeding because it eats plants and so it will not harm them. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “and so it leaves the nearby beasts of the field peacefully alone” or “and so it does not harm any of the nearby beasts of the field” +40:21 h567 rc://*/ta/man/translate/translate-unknown צֶאֱלִ֥ים 1 It is uncertain exactly what kind of **trees** Yahweh is describing here, although it is clear that they are a type that grows on riverbanks. You may wish to use a general expression in your translation. Alternate translation: “shade trees” +40:21 uth5 rc://*/ta/man/translate/figs-hendiadys קָנֶ֣ה וּ⁠בִצָּֽה 1 This phrase expresses a single idea by using two words connected with **and**. The word **marsh** tells what kind of **reed** is in view. If it would be more natural in your language, you could express this meaning with an equivalent phrase that does not use “and.” Alternate translation: “marsh reeds” or “the reeds of the marsh” +40:22 k317 rc://*/ta/man/translate/translate-unknown יְסֻכֻּ֣⁠הוּ צֶאֱלִ֣ים צִֽלֲל֑⁠וֹ 1 If you translated the term **lotus trees** as “shade trees” in the previous verse, you could translate this verse in such a way as to avoid using the term **shade** twice. Alternate translation: “Those trees cover it with their shade” +40:22 k86u rc://*/ta/man/translate/translate-unknown עַרְבֵי־נָֽחַל 1 The term **willows** describes large trees that grow in damp ground. If your readers would not be familiar with what willow trees are, you could use a general expression. Alternate translation: “the trees that grow near the river” +40:23 vbe3 rc://*/ta/man/translate/ grammar-connect-condition-hypothetical הֵ֤ן יַעֲשֹׁ֣ק נָ֭הָר 1 Yahweh is using the word **Behold** to introduce a conditional statement, that is, to say how Behemoth would respond if a certain thing happened. It may be helpful to clarify this for your readers. Alternate translation: “Even if a river overflows” +40:23 k318 rc://*/ta/man/translate/figs-explicit לֹ֣א יַחְפּ֑וֹז 1 Yahweh means implicitly that Behemoth does not **tremble** with fear when rivers flood. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “it does not tremble with fear” +40:23 x8nv rc://*/ta/man/translate/figs-synecdoche יַרְדֵּ֣ן 1 Yahweh is using one specific river, the **Jordan**, to mean any river in which Behemoth might be living. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the river in which it is living” +40:24 uyb7 rc://*/ta/man/translate/figs-rquestion בְּ⁠עֵינָ֥י⁠ו יִקָּחֶ֑⁠נּוּ בְּ֝⁠מֽוֹקְשִׁ֗ים יִנְקָב־אָֽף 1 Yahweh is using the question form for emphasis. If a speaker of your language would not use the question form for that purpose, you could translate these questions as statements or as exclamations. Alternate translation: “No one can capture it with its eyes! No one can pierce its nose with a cord!” +40:24 k319 rc://*/ta/man/translate/figs-metonymy בְּ⁠עֵינָ֥י⁠ו יִקָּחֶ֑⁠נּוּ 1 Yahweh is using the term **eyes** by association to mean sight. This could mean: (1) that no one can capture Behemoth while it still has the use of its eyes. Alternate translation: “No one can capture it while it is watching!” or “No one can capture it without first blinding it!” (2) that no one can capture Behemoth by using something that it would see. Alternate translation: “No one can capture it by putting attractive bait in front of it!” +40:24 k320 rc://*/ta/man/translate/figs-explicit בְּ֝⁠מֽוֹקְשִׁ֗ים יִנְקָב־אָֽף 1 In this culture, people would control the movements of a large animal by passing a thin but strong cord or rope through a puncture in its nose. Yahweh is saying that no one could do this with Behemoth. Alternate translation: “No one would be able to control its movements by passing a cord through a hole in its nose!” +41:intro et13 0 # Job 41 General Notes\n\n## Structure and Formatting\n\nThis chapter is the conclusion of Yahweh’s response to Job.\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry.\n\n## Translation Issues in this Chapter\n\n### Leviathan\n\nIn the previous chapter, to help Job recognize what a small and insignificant place he occupied within creation, Yahweh told him to consider a great creature named Behemoth. In this chapter, for the same purpose, Yahweh tells Job to consider another great creature named Leviathan.\n\nBased on the description in verses 1–9, the name **Leviathan** most likely refers to the crocodile, a great, predatory reptile that has large jaws, a long tail, short legs, and scaly skin and that lives both in the water and on land. The description would be specifically of the type of crocodile that lives in the Nile River. However, the identification of this animal is not entirely certain. Some translations do use the term “crocodile,” but others retain the name Leviathan and spell it the way it sounds in their language. You may wish to do that in your own translation, particularly if you would not expect your readers to be familiar with what a crocodile is. If you do use the name Leviathan, translate it the same way you did in [3:8](../03/08.md).\n\nHowever, there is a significant change in the description of Leviathan after verse 9. Some of the details no longer seem to fit a crocodile, for example, the description in verses 18–21 of how it breathes out fire and the description in verses 31–32 of how it swims in the deep sea. One possibility is that Yahweh is using the name Leviathan to mean the crocodile in verses 1–9 but to refer to the chaos monster in the rest of the chapter. As the notes about Leviathan in [3:8](../03/08.md), the “sea monster” in [7:12](../07/12.md), Rahab in [9:13](../09/13.md), and the “fleeing serpent” in [26:13](../26/13.md) indicate, people in this culture regarded the sea as the realm of watery chaos, and they envisioned a monster living in the sea that embodied that chaos. As Yahweh appears to have done in chapter 38 at the beginning of his speech, here at the end of the speech he may once again be speaking into the cultural beliefs of Job and the others who are listening in order to communicate a moral and spiritual insight to Job in terms that he will understand.\n\nThe structure of the chapter supports this interpretation. There is a break in the description of Leviathan in verse 10, when Yahweh says that no one would be brave enough to awaken it. This seems to recall Job’s wish in [3:8](../03/08.md) that someone would awaken the chaos monster, which Job calls Leviathan there. In the rest of verse 10 and in verse 11, Yahweh then asserts that no one should challenge him as Job has done, and in verse 12 he returns to speak further about Leviathan. Yahweh introduces the resumption of his discourse with the phrase “I will not keep silent.” This break in the description may help signal a transition in the meaning of the term Leviathan.\n\nSome translations nevertheless treat the rest of the chapter as a poetic description of the crocodile. They understand the references to the “sea” and the “deep” as references to the Nile River. For the descriptions of Leviathan breathing fire, such as the one in verse 18, “Light flashes from its snortings,” they say things such as, “When crocodiles sneeze, the tiny drops of water that come out of their noses sparkle in the sunlight.” However, this interpretation is difficult to sustain throughout the chapter. Verse 21 says of Leviathan, “Its breath kindles coals,” in other words, “When it breathes on wood, the wood catches fire.” That does not sound like water droplets. So the UST follows the interpretation that in verse 12 Yahweh changes from speaking about crocodiles to speaking about the chaos monster that the people of this culture believed in. If a translation of the Bible already exists in your region, you may wish to follow the interpretation that it expresses. If a translation of the Bible does not exist in your region, you may wish to follow the interpretation of the UST.\n\n### Yahweh answering Job with his own words\n\nIn a couple of places in this chapter, Yahweh alludes to Job’s opening speech, in which Job cursed the day of his birth, by using the same language that Job did. In verse 10, Yahweh speaks of awakening Leviathan, as Job did in [3:8](../03/08.md). In verse 18, Yahweh speaks of “the eyelids of the dawn,” meaning the first rays of the rising sun, as Job did in [3:9](../03/09.md). In verse 30, Yahweh speaks of a “shard,” a piece of broken pottery, such as Job took to scrape his skin, as [2:8](../02/08.md) describes. In each case, these are the only two occurrences of these words or phrases in the book. As Yahweh concludes his own speech, he is going all the way back to the beginnings of Job’s troubles and to the first concerns that he expressed in order to address everything that Job has said throughout the book. To help your readers appreciate what Yahweh is doing, you may wish to translate his expressions in these places in the same way that you translated Job’s similar expressions earlier. +41:1 tg8a rc://*/ta/man/translate/figs-rquestion תִּמְשֹׁ֣ךְ לִוְיָתָ֣ן בְּ⁠חַכָּ֑ה וּ֝⁠בְ⁠חֶ֗בֶל תַּשְׁקִ֥יעַ לְשֹׁנֽ⁠וֹ 1 Yahweh is using the question form for emphasis. If a speaker of your language would not use the question form for that purpose, you could translate these questions as statements or as exclamations. Alternate translation: “You cannot draw out Leviathan with a hook! No, you cannot tie its tongue with a rope!” +41:1 k321 rc://*/ta/man/translate/writing-participants תִּמְשֹׁ֣ךְ לִוְיָתָ֣ן 1 Yahweh now wants Job to consider another one of his great creatures, Leviathan. But he does not indicate this by saying, as he did for Behemoth in [40:15](../40/15.md), “Now behold Leviathan.” Instead, he describes how difficult it would be to capture Leviathan, following upon his description of how difficult it would be to capture Behemoth. If it would be helpful to your readers, you could use a natural way in your language to show that here Yahweh is introducing another creature that he wants Job to consider. Alternate translation: “Now I want you to consider another of my great creatures. Will you draw out Leviathan” +41:1 f9dw rc://*/ta/man/translate/figs-ellipsis תִּמְשֹׁ֣ךְ לִוְיָתָ֣ן 1 Yahweh is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “Will you draw Leviathan out of the water” +41:1 k322 rc://*/ta/man/translate/translate-names לִוְיָתָ֣ן 1 See how you translated the name **Leviathan** in [3:8](../03/08.md). +41:1 t8j2 rc://*/ta/man/translate/figs-synecdoche תַּשְׁקִ֥יעַ לְשֹׁנֽ⁠וֹ 1 Yahweh is using one part of Leviathan’s mouth, its **tongue**, to mean its entire mouth. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “will you tie its mouth shut” +41:2 y88e rc://*/ta/man/translate/figs-infostructure הֲ⁠תָשִׂ֣ים אַגְמ֣וֹן בְּ⁠אַפּ֑⁠וֹ וּ֝⁠בְ⁠ח֗וֹחַ תִּקּ֥וֹב לֶֽחֱי⁠וֹ 1 Since someone would first have to capture Leviathan with a **hook** before restraining it with a **rope** in its **nose**, it may be more natural to put the information about the hook first. Alternate translation: “Will you capture it by hooking its jaw and then put a rope into its nose to restrain it?” +41:2 k323 rc://*/ta/man/translate/figs-explicit הֲ⁠תָשִׂ֣ים אַגְמ֣וֹן בְּ⁠אַפּ֑⁠וֹ 1 See how you translated the similar expression in [40:24](../40/24.md). Alternate translation: “Will you control its movements by passing a rope through a hole in its nose” +41:3 f3f9 rc://*/ta/man/translate/figs-rquestion הֲ⁠יַרְבֶּ֣ה אֵ֭לֶי⁠ךָ תַּחֲנוּנִ֑ים אִם־יְדַבֵּ֖ר אֵלֶ֣י⁠ךָ רַכּֽוֹת 1 Yahweh is using the question form for emphasis. If a speaker of your language would not use the question form for that purpose, you could translate these questions as statements or as exclamations. Alternate translation: “It would not multiply supplications to you! It would not speak tender things to you!” +41:3 d9dm rc://*/ta/man/translate/figs-personification הֲ⁠יַרְבֶּ֣ה אֵ֭לֶי⁠ךָ תַּחֲנוּנִ֑ים אִם־יְדַבֵּ֖ר אֵלֶ֣י⁠ךָ רַכּֽוֹת 1 Yahweh is speaking as if Leviathan could talk intelligently. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “If it could speak, it would not multiply supplications to you! If it could talk, it would not say tender things to you!” +41:3 k324 rc://*/ta/man/translate/figs-abstractnouns הֲ⁠יַרְבֶּ֣ה אֵ֭לֶי⁠ךָ תַּחֲנוּנִ֑ים 1 If your language does not use an abstract noun for the idea of **supplications**, you could express the same idea in another way. Alternate translation: “It would not keep begging you to release it!” +41:3 k325 rc://*/ta/man/translate/figs-idiom אִם־יְדַבֵּ֖ר אֵלֶ֣י⁠ךָ רַכּֽוֹת 1 Yahweh is using the word **If** to introduce a question that anticipates a negative answer. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation: “It would not speak tender things to you, would it?” +41:3 k326 rc://*/ta/man/translate/figs-nominaladj אִם־יְדַבֵּ֖ר אֵלֶ֣י⁠ךָ רַכּֽוֹת 1 Yahweh is using the adjective **tender** as a noun to mean a certain kind of saying. The ULT adds the word **things** to show that. Your language may use adjectives in the same way. If not, you can translate this adjective with an equivalent phrase. Alternate translation: “It would not speak courteously to you, would it” +41:4 lt8s rc://*/ta/man/translate/figs-rquestion הֲ⁠יִכְרֹ֣ת בְּרִ֣ית עִמָּ֑⁠ךְ תִּ֝קָּחֶ֗⁠נּוּ לְ⁠עֶ֣בֶד עוֹלָֽם 1 Yahweh is using the question form for emphasis. If a speaker of your language would not use the question form for that purpose, you could translate these questions as statements or as exclamations. Alternate translation: “It would not cut a covenant with you! You could not take it for a servant forever!” +41:4 k4da rc://*/ta/man/translate/figs-personification הֲ⁠יִכְרֹ֣ת בְּרִ֣ית עִמָּ֑⁠ךְ 1 Yahweh is speaking as if Leviathan could intelligently make legal arrangements. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “If it could cut covenants, it would not cut one with you!” +41:4 k327 rc://*/ta/man/translate/figs-idiom הֲ⁠יִכְרֹ֣ת בְּרִ֣ית 1 See how you translated the expression “cut a covenant” in [31:1](../31/01.md). Alternate translation: “Will it make a covenant” +41:4 k328 rc://*/ta/man/translate/figs-explicit עוֹלָֽם 1 The word translated **forever** does not mean for eternity. It describes an indefinite future period. In this context, it describes becoming a **servant** without any specified term of service, that is, for life. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “for the rest of its life” +41:5 d2ev rc://*/ta/man/translate/figs-rquestion הַֽ⁠תְשַׂחֶק־בּ֭⁠וֹ כַּ⁠צִּפּ֑וֹר וְ֝⁠תִקְשְׁרֶ֗⁠נּוּ לְ⁠נַעֲרוֹתֶֽי⁠ךָ 1 Yahweh is using the question form for emphasis. If a speaker of your language would not use the question form for that purpose, you could translate these questions as statements or as exclamations. Alternate translation: “You could not play with it as with a bird! No, you could not tie it for your girls!” +41:5 k329 rc://*/ta/man/translate/figs-explicit כַּ⁠צִּפּ֑וֹר 1 In this culture, a person might keep a **bird** as a pet. If someone in your culture would not do that, you could use a general expression. Alternate translation: “as with a pet” +41:5 kt39 rc://*/ta/man/translate/figs-explicit וְ֝⁠תִקְשְׁרֶ֗⁠נּוּ 1 In this context, the word **tie** probably refers to putting a leash on an animal. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “Or will you put a leash on it” +41:6 al1q rc://*/ta/man/translate/figs-rquestion יִכְר֣וּ עָ֭לָי⁠ו חַבָּרִ֑ים יֶ֝חֱצ֗וּ⁠הוּ בֵּ֣ין כְּֽנַעֲנִֽים 1 Yahweh is using the question form for emphasis. If a speaker of your language would not use the question form for that purpose, you could translate these questions as statements or as exclamations. Alternate translation: “Partners will not bargain over it! They will not divide it among merchants!” +41:6 s28m rc://*/ta/man/translate/figs-explicit יִכְר֣וּ עָ֭לָי⁠ו חַבָּרִ֑ים יֶ֝חֱצ֗וּ⁠הוּ בֵּ֣ין כְּֽנַעֲנִֽים 1 The word **partners** refers to fishermen working together. If they made a large catch, they would **bargain** over how much of it belonged to each of them. The word **merchants** refers to people who would buy the catch in order to resell it to their customers. The fishermen would be able to **divide** Leviathan among several merchants because it would be such a large catch. You could indicate these things in your translation if it would be helpful to your readers. The UST models one way to do that. +41:7 j5dm rc://*/ta/man/translate/figs-rquestion הַֽ⁠תְמַלֵּ֣א בְ⁠שֻׂכּ֣וֹת עוֹר֑⁠וֹ וּ⁠בְ⁠צִלְצַ֖ל דָּגִ֣ים רֹאשֽׁ⁠וֹ 1 Yahweh is using the question form for emphasis. If a speaker of your language would not use the question form for that purpose, you could translate these questions as statements or as exclamations. Alternate translation: “You cannot fill its hide with harpoons or its head with spears of fish!” +41:7 g9bk rc://*/ta/man/translate/figs-possession וּ⁠בְ⁠צִלְצַ֖ל דָּגִ֣ים 1 Yahweh is using this possessive form to describe **spears** that are used to **catch** fish, not spears that are made of fish. It may be helpful clarify this for your readers. Alternate translation: “or … with fishing spears” +41:8 k330 rc://*/ta/man/translate/ grammar-connect-condition-hypothetical שִׂים־עָלָ֥י⁠ו כַּפֶּ֑⁠ךָ זְכֹ֥ר מִ֝לְחָמָ֗ה אַל־תּוֹסַֽף 1 Yahweh is actually making a conditional statement here. It may be helpful to clarify this for your readers. Alternate translation: “If you ever put your hand on it, you will always remember the battle you fought with it, and you will never do that again!” +41:8 k331 rc://*/ta/man/translate/figs-metonymy שִׂים־עָלָ֥י⁠ו כַּפֶּ֑⁠ךָ 1 Here, **hand** represents power. If it would be helpful in your language, you could use an equivalent expression or state the meaning plainly. Alternate translation: “Use force against it” or “Try to fight with it” +41:9 k332 rc://*/ta/man/translate/figs-possession תֹּחַלְתּ֥⁠וֹ 1 Yahweh is using this possessive form to describe the **hope** of anyone who wants to capture Leviathan. It may be helpful clarify this for your readers. Alternate translation: “the hope of anyone who wants to capture Leviathan” +41:9 s2he rc://*/ta/man/translate/figs-activepassive נִכְזָ֑בָה 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “is deceptive” or “is false” +41:9 k333 rc://*/ta/man/translate/figs-rquestion הֲ⁠גַ֖ם אֶל־מַרְאָ֣י⁠ו יֻטָֽל 1 Yahweh is using the question form for emphasis. If a speaker of your language would not use the question form for that purpose, you could translate this as a statement or as an exclamation. Alternate translation: “one is cast down even at its appearance!” +41:9 k334 rc://*/ta/man/translate/figs-idiom הֲ⁠גַ֖ם אֶל־מַרְאָ֣י⁠ו יֻטָֽל 1 This question anticipates a positive answer. If you decide to retain the question form in your translation, you may need to make the question negative, as the ULT does, in order to indicate that. +41:9 k335 rc://*/ta/man/translate/figs-activepassive הֲ⁠גַ֖ם אֶל־מַרְאָ֣י⁠ו יֻטָֽל 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “does one not fall over even at its appearance” +41:9 x9zn rc://*/ta/man/translate/figs-hyperbole הֲ⁠גַ֖ם אֶל־מַרְאָ֣י⁠ו יֻטָֽל 1 When Yahweh says that the mere **appearance** of Leviathan is enough to knock a person over, this is an overstatement for emphasis. If it would be clearer in your language, you could express the emphasis in a different way. Alternate translation: “is not its mere appearance overwhelmingly terrifying” +41:10 k336 rc://*/ta/man/translate/figs-metaphor יְעוּרֶ֑⁠נּוּ 1 Yahweh is speaking as if Leviathan were literally asleep and someone might **awaken** it. He is referring to disturbing or attacking Leviathan when it is not acting hostilely. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “he will disturb it” or “he will attack it” +41:10 wj5r rc://*/ta/man/translate/figs-rquestion וּ⁠מִ֥י ה֝֗וּא לְ⁠פָנַ֥⁠י יִתְיַצָּֽב 1 Yahweh is using the question form for emphasis. If a speaker of your language would not use the question form for that purpose, you could translate this as a statement or as an exclamation. Alternate translation: “Then surely no one will stand to my face!” +41:10 k337 rc://*/ta/man/translate/figs-metonymy לְ⁠פָנַ֥⁠י יִתְיַצָּֽב 1 Here the word **face** represents what is directly in front of Yahweh. Yahweh is referring to someone coming directly in front of him to attack him. Alternate translation: “who would attack me” +41:11 s27e rc://*/ta/man/translate/figs-rquestion מִ֣י הִ֭קְדִּימַ⁠נִי וַ⁠אֲשַׁלֵּ֑ם 1 Yahweh is using the question form for emphasis. If a speaker of your language would not use the question form for that purpose, you could translate this as a statement or as an exclamation. Alternate translation: “No one has anticipated me, that I should repay!” +41:11 k338 rc://*/ta/man/translate/figs-explicit הִ֭קְדִּימַ⁠נִי 1 The word translated **anticipated** means to arrive somewhere before someone else, but it has the implication of making arrangements to help that other person when he arrives. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “has helped me” +41:11 k339 rc://*/ta/man/translate/figs-ellipsis תַּ֖חַת כָּל־הַ⁠שָּׁמַ֣יִם לִ⁠י־הֽוּא 1 Yahweh is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “Everything under the whole sky belongs to me” +41:12 pqy2 rc://*/ta/man/translate/figs-litotes לא־אַחֲרִ֥ישׁ בַּדָּ֑י⁠ו וּ⁠דְבַר־גְּ֝בוּר֗וֹת וְ⁠חִ֣ין עֶרְכּֽ⁠וֹ 1 Yahweh is expressing a positive meaning by using a negative word together with a word that is the opposite of his intended meaning. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “I will certainly speak about its limbs and the matter of its strengths and the beauty of its form” +41:12 c6dk rc://*/ta/man/translate/translate-plural גְּ֝בוּר֗וֹת 1 Yahweh is using the plural form **strengths** in a context where the singular term “strength” would suffice. This suggests that he is using the plural form for emphasis. Your language may use plural forms in the same way. If not, you could express the meaning in another way. Alternate translation: “its great strength” +41:13 fp4x rc://*/ta/man/translate/figs-rquestion מִֽי־גִ֭לָּה פְּנֵ֣י לְבוּשׁ֑⁠וֹ בְּ⁠כֶ֥פֶל רִ֝סְנ֗⁠וֹ מִ֣י יָבֽוֹא 1 Yahweh is using the question form for emphasis. If a speaker of your language would not use the question form for that purpose, you could translate these questions as statements or as exclamations. Alternate translation: “No one has removed the face of its clothing! No one has entered into the double of its bridle!” +41:13 r6zd rc://*/ta/man/translate/figs-metaphor פְּנֵ֣י לְבוּשׁ֑⁠וֹ 1 Yahweh is speaking as if the tough skin or hide of Leviathan were its **clothing**. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “the face of its hide” +41:13 k340 rc://*/ta/man/translate/figs-idiom פְּנֵ֣י לְבוּשׁ֑⁠וֹ 1 Yahweh is using the term **face** in a specific sense to mean “surface.” By the surface of Leviathan’s hide, he means the scales that he describes in verses 15–17. Alternate translation: “the scales on its hide” +41:13 k341 rc://*/ta/man/translate/figs-possession בְּ⁠כֶ֥פֶל רִ֝סְנ֗⁠וֹ 1 Yahweh is using this possessive form to describe a **bridle** that is characterized by being **double**. It may be helpful clarify this for your readers. Alternate translation: “Into its double bridle” +41:13 k342 rc://*/ta/man/translate/translate-unknown בְּ⁠כֶ֥פֶל רִ֝סְנ֗⁠וֹ 1 The term **bridle** describes a type of headgear that people put on animals in order to control them. It consists of a bit that goes into the animal’s mouth and a series of straps that a rider can use to apply pressure to the bit. If your readers would not be familiar with what a bridle is, you could use a general expression in your translation. Alternate translation: “Into its double controlling mouthpiece” +41:13 k343 rc://*/ta/man/translate/figs-metonymy בְּ⁠כֶ֥פֶל רִ֝סְנ֗⁠וֹ 1 As the next verse suggests, Yahweh is using the term **bridle** by association to mean the mouth of Leviathan and specifically its jaws, since the term **double** indicates that he is referring to something paired. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Into its double jaws” +41:14 e1dk rc://*/ta/man/translate/figs-rquestion דַּלְתֵ֣י פָ֭נָי⁠ו מִ֣י פִתֵּ֑חַ 1 Yahweh is using the question form for emphasis. If a speaker of your language would not use the question form for that purpose, you could translate this as a statement or as an exclamation. Alternate translation: “No one has opened the doors of its face!” +41:14 k344 rc://*/ta/man/translate/figs-metaphor דַּלְתֵ֣י פָ֭נָי⁠ו 1 Yahweh is speaking as if the jaws of Leviathan were literally **doors** in its **face**. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “Its jaws” +41:14 k345 rc://*/ta/man/translate/figs-abstractnouns סְבִיב֖וֹת שִׁנָּ֣י⁠ו אֵימָֽה 1 If your language does not use an abstract noun for the idea of **terror**, you could express the same idea in another way. Alternate translation: “Its teeth are terrifying” +41:15 wa6c rc://*/ta/man/translate/figs-metaphor מָֽגִנִּ֑ים 1 Yahweh is speaking as if the scales of Leviathan were literally **shields**. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “scales” +41:15 k346 rc://*/ta/man/translate/figs-personification גַּ֭אֲוָה 1 Yahweh is speaking of Leviathan as if it were a living thing that could take **pride** in its scales. He means that it could be confident in their protection. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “are its protection” +41:15 k347 rc://*/ta/man/translate/figs-activepassive סָ֝ג֗וּר חוֹתָ֥ם צָֽר 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. It may be helpful to begin a new sentence here. Alternate translation: “A tight seal shuts them together” +41:15 s54h rc://*/ta/man/translate/figs-metaphor סָ֝ג֗וּר חוֹתָ֥ם צָֽר 1 Yahweh is speaking as if a **tight seal** literally held the scales of Leviathan closely to one another. If it would be clearer in your language, you could express this as a comparison. Alternate translation: “They overlap closely, as if a seal held them together” +41:16 cs18 rc://*/ta/man/translate/figs-hyperbole וְ֝⁠ר֗וּחַ לֹא־יָב֥וֹא בֵֽינֵי⁠הֶֽם 1 As an overstatement for emphasis, Yahweh says that not even **air** comes **between** the scales of Leviathan. If it would be clearer in your language, you could express the emphasis in a different way. Alternate translation: “and there is no space between them” +41:17 z5wz rc://*/ta/man/translate/figs-metaphor אִישׁ־בְּ⁠אָחִ֥י⁠הוּ יְדֻבָּ֑קוּ 1 Yahweh is speaking as if a scale were literally a **man** and the scale next to it were literally his **brother**. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “Each scale is joined together with the scale next to it” +41:17 x9sg rc://*/ta/man/translate/figs-activepassive אִישׁ־בְּ⁠אָחִ֥י⁠הוּ יְדֻבָּ֑קוּ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “Each scale closely adjoins the scale next to it” +41:17 k348 rc://*/ta/man/translate/figs-personification יִ֝תְלַכְּד֗וּ וְ⁠לֹ֣א יִתְפָּרָֽדוּ 1 Yahweh is speaking of the scales of Leviathan as if they were living things that could **clasp themselves** together and potentially **separate themselves** (although they do not). If it would be helpful to your readers, you could state the meaning plainly. Alternate translation: “they overlap, with no separation between them” +41:18 k349 rc://*/ta/man/translate/figs-personification וְ֝⁠עֵינָ֗י⁠ו כְּ⁠עַפְעַפֵּי־שָֽׁחַר 1 See how you translated the expression **the eyelids of the dawn** in [3:9](../03/09.md). Alternate translation: “and its eyes are like the first flashes of light from the sunrise” +41:19 k350 rc://*/ta/man/translate/figs-go מִ֭⁠פִּי⁠ו לַפִּידִ֣ים יַהֲלֹ֑כוּ 1 In a context such as this, your language might say “go” instead of **come**. Alternate translation: “Flames go out of its mouth” +41:19 mp8p rc://*/ta/man/translate/figs-personification כִּיד֥וֹדֵי אֵ֝֗שׁ יִתְמַלָּֽטוּ 1 Yahweh is speaking of **sparks of fire** as if they were living things that could **leap out** of the mouth of Leviathan on their own. If it would be helpful to your readers, you could state the meaning plainly. Alternate translation: “it sends out sparks of fire” +41:20 uk6d rc://*/ta/man/translate/figs-metonymy כְּ⁠ד֖וּד נָפ֣וּחַ וְ⁠אַגְמֹֽן 1 Yahweh is using the term **blown** by association to mean a fire that someone has blown or fanned to make it burn hot. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “like a pot over a blown fire and a reed” +41:20 k351 rc://*/ta/man/translate/figs-activepassive כְּ⁠ד֖וּד נָפ֣וּחַ וְ⁠אַגְמֹֽן 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “like a pot over a fire that someone has blown and a reed” +41:20 k352 rc://*/ta/man/translate/figs-hendiadys כְּ⁠ד֖וּד נָפ֣וּחַ וְ⁠אַגְמֹֽן 1 This phrase expresses a single idea by using two words connected with **and**. The word **reed** tells what kind of fuel the fire is burning that is heating the **pot**. People would make a fire out of dried reeds if they wanted it to burn hot quickly, although for a short time, such as to boil water. If it would be more natural in your language, you could express this meaning with an equivalent phrase that does not use “and.” Alternate translation: “like a pot that is boiling over a hot fire” +41:22 k353 rc://*/ta/man/translate/figs-personification בְּֽ֭⁠צַוָּאר⁠וֹ יָלִ֣ין עֹ֑ז 1 Yahweh is speaking as if **strength** were a living thing that could stay for the night in the **neck** of Leviathan. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “It has a very strong neck” +41:22 lw67 rc://*/ta/man/translate/figs-personification תָּד֥וּץ דְּאָבָֽה 1 Yahweh is speaking of **fear** as if it were a living thing that could leap up in front of Leviathan. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “people become very afraid” +41:22 k354 rc://*/ta/man/translate/figs-metonymy וּ֝⁠לְ⁠פָנָ֗י⁠ו 1 Here the word **face** represents the presence of a person by association with the way people can see the face of someone who is present. Alternate translation: “in its presence” or “and … in front of it” +41:23 k355 rc://*/ta/man/translate/figs-explicit מַפְּלֵ֣י בְשָׂר֣⁠וֹ דָבֵ֑קוּ יָצ֥וּק עָ֝לָ֗י⁠ו בַּל־יִמּֽוֹט 1 Yahweh is referring to the underbelly of Leviathan as the **folds of its flesh**. In most animals, this area is soft and vulnerable, but in Leviathan it is tight and secure. You could indicate the meaning of this expression in your translation if that would be helpful to your readers. Alternate translation: “Its underbelly parts are tight and secure” +41:23 uak5 rc://*/ta/man/translate/figs-activepassive יָצ֥וּק עָ֝לָ֗י⁠ו בַּל־יִמּֽוֹט 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “they stay firmly in place” +41:24 b1b7 rc://*/ta/man/translate/figs-metaphor לִ֭בּ⁠וֹ יָצ֣וּק כְּמוֹ־אָ֑בֶן וְ֝⁠יָצ֗וּק כְּ⁠פֶ֣לַח תַּחְתִּֽית 1 Here the would **heart** could mean: (1) the disposition of Leviathan. If that were **hard**, then Yahweh would be saying that Leviathan acted cruelly and was not afraid of anyone or anything. Alternate translation: “It acts cruelly and fears nothing” (2) the chest of Leviathan. Alternate translation: “Its chest is hard like stone; yes, it is hard like a lower millstone” +41:24 ja7y rc://*/ta/man/translate/translate-unknown כְּ⁠פֶ֣לַח תַּחְתִּֽית 1 A millstone is one of a pair of large, flat, round stones that people use to crush kernels of grain to process them into food for humans. The **lower millstone** needs to be especially strong and hard because it bears the weight of the upper millstone and the force of the crushing. If your readers would not be familiar with what a millstone is, in your translation you could use the name of a comparable object in your culture or you could use a general expression. Alternate translation: “like a stone that people use to crush grain” +41:25 ygt1 rc://*/ta/man/translate/figs-nominaladj אֵלִ֑ים 1 Yahweh is using the adjective **mighty** as a noun to mean a certain kind of person. Your language may use adjectives in the same way. If not, you can translate this adjective with an equivalent phrase. Alternate translation: “mighty people” or “even brave warriors” +41:26 m7ws rc://*/ta/man/translate/figs-idiom מַשִּׂיגֵ֣⁠הוּ חֶ֭רֶב בְּלִ֣י תָק֑וּם 1 Yahweh is using the term **stand** in a specific sense to mean “succeed.” Alternate translation: “Someone may strike it with a sword, but that will have no effect” +41:26 k356 rc://*/ta/man/translate/figs-ellipsis חֲנִ֖ית מַסָּ֣ע וְ⁠שִׁרְיָֽה 1 Yahweh is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “neither does the spear, the dart, the javelin” +41:26 k357 rc://*/ta/man/translate/figs-genericnoun חֲנִ֖ית מַסָּ֣ע וְ⁠שִׁרְיָֽה 1 Yahweh is not referring to a specific **spear**, **dart**, or **javelin**. He means any such weapon. Alternate translation: “neither does any spear, dart, or javelin that may strike it” +41:27 uu6e rc://*/ta/man/translate/figs-ellipsis יַחְשֹׁ֣ב לְ⁠תֶ֣בֶן בַּרְזֶ֑ל לְ⁠עֵ֖ץ רִקָּב֣וֹן נְחוּשָֽׁה 1 Yahweh is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “It regards iron as straw, and it regards bronze as rotten wood” +41:27 hml3 rc://*/ta/man/translate/figs-simile יַחְשֹׁ֣ב לְ⁠תֶ֣בֶן בַּרְזֶ֑ל לְ⁠עֵ֖ץ רִקָּב֣וֹן נְחוּשָֽׁה 1 The point of this comparison is that just as straw is flimsy and rotten wood falls apart, so Leviathan considers iron to be flimsy and bronze to be a substance that would fall apart. If it would be helpful in your language, you could make this point explicitly. Alternate translation: “It considers iron to be as flimsy as straw, and it regards bronze as something that would fall apart like rotten wood” +41:27 k358 rc://*/ta/man/translate/figs-personification יַחְשֹׁ֣ב לְ⁠תֶ֣בֶן בַּרְזֶ֑ל לְ⁠עֵ֖ץ רִקָּב֣וֹן נְחוּשָֽׁה 1 Yahweh is speaking as if Leviathan could intelligently make judgments about the strength of metals that might be used to make weapons that people would use against it. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “An iron weapon that someone might use against it would be as flimsy as straw, and a bronze weapon that someone might use against it would fall apart” +41:28 k359 rc://*/ta/man/translate/figs-metaphor בֶן־קָ֑שֶׁת 1 Yahweh is speaking as if an arrow were literally the **son** of the **bow** from which it was shot. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “An arrow” +41:28 k360 rc://*/ta/man/translate/figs-activepassive לְ֝⁠קַ֗שׁ נֶהְפְּכוּ־ל֥⁠וֹ אַבְנֵי־קָֽלַע 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “with it, the stones of the sling become chaff” +41:28 jl4x rc://*/ta/man/translate/figs-metaphor לְ֝⁠קַ֗שׁ נֶהְפְּכוּ־ל֥⁠וֹ אַבְנֵי־קָֽלַע 1 Yahweh is speaking as if **stones** slung at Leviathan from a sling would literally become **chaff**. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “stones slung at it do not hurt it any more than chaff would” +41:29 zzu4 rc://*/ta/man/translate/figs-activepassive כְּ֭⁠קַשׁ נֶחְשְׁב֣וּ תוֹתָ֑ח 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “It regards clubs as chaff” +41:29 k361 rc://*/ta/man/translate/figs-personification כְּ֭⁠קַשׁ נֶחְשְׁב֣וּ תוֹתָ֑ח 1 Yahweh is speaking as if Leviathan could intelligently make judgments about the strength of weapons that people might use against it. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “It is in no more danger from a club than it would be from chaff” +41:29 yn7y rc://*/ta/man/translate/figs-personification וְ֝⁠יִשְׂחַ֗ק לְ⁠רַ֣עַשׁ כִּידֽוֹן 1 Yahweh is speaking of Leviathan as if it would laugh in derision if someone threatened it by shaking a spear at it. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and a spear could not harm it” +41:30 k362 rc://*/ta/man/translate/figs-metaphor תַּ֭חְתָּי⁠ו חַדּ֣וּדֵי חָ֑רֶשׂ 1 Yahweh is speaking as if Leviathan literally had **points of a shard** underneath it, sharp pieces of broken pottery. This is a poetic reference to the sharp scales that are on its underbelly. If it would be clearer in your language, you could express this as a comparison. Alternate translation: “It has pointed scales on its underbelly that are as sharp as pieces of broken pottery” +41:30 sy31 rc://*/ta/man/translate/figs-simile יִרְפַּ֖ד חָר֣וּץ עֲלֵי־טִֽיט 1 The point of this comparison could be that: (1) Leviathan spreads a trail through the mud the way a threshing sledge would leave a trail of separated grain on a threshing floor. Alternate translation: “it tears up the mud as it moves along, leaving a distinct trail as a threshing sledge does” (2) that Leviathan spreads itself out heavily in the mud. Alternate translation: “it spreads itself heavily, like a threshing sledge, upon the mud” +41:31 p2f1 rc://*/ta/man/translate/figs-metonymy יַרְתִּ֣יחַ כַּ⁠סִּ֣יר מְצוּלָ֑ה 1 Yahweh is using the term **pot** by association to mean the water in a pot that someone was heating to make the water boil. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “It makes the deep boil like the water in a pot that someone is heating” +41:31 k363 rc://*/ta/man/translate/figs-metaphor יַרְתִּ֣יחַ כַּ⁠סִּ֣יר מְצוּלָ֑ה 1 Yahweh is speaking as if Leviathan literally made the ocean **boil** the way the water in a **pot** would boil. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “It churns up the waters of the ocean as it swims” +41:31 k364 rc://*/ta/man/translate/figs-metonymy יָ֝֗ם יָשִׂ֥ים כַּ⁠מֶּרְקָחָֽה 1 Yahweh is using the term **ointment pot** by association to mean the ointment in a pot that someone would stir to mix its ingredients together. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “it makes the sea like ointment that someone is stirring in a pot” +41:31 z9pu rc://*/ta/man/translate/figs-simile יָ֝֗ם יָשִׂ֥ים כַּ⁠מֶּרְקָחָֽה 1 The point of this comparison is that that when Leviathan swims through the **sea**, it makes the waters foam the way ointment foams in a pot when its ingredients are stirred together. If it would be helpful in your language, you could make this point explicitly. Alternate translation: “it makes the waters of the sea foam the way ointment foams when someone stirs it in a pot” +41:32 k365 rc://*/ta/man/translate/figs-metaphor אַ֭חֲרָי⁠ו יָאִ֣יר נָתִ֑יב 1 Yahweh is speaking as if the wake that Leviathan leaves in the water were literally a **path**. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “It leaves a shining wake behind it in the water” +41:32 xdy6 rc://*/ta/man/translate/figs-metaphor יַחְשֹׁ֖ב תְּה֣וֹם לְ⁠שֵׂיבָֽה 1 Yahweh is speaking as if people would actually consider the **deep** to be **white-haired** when they saw the wake that Leviathan left. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “this makes the deep appear as if it had white hair” +41:33 p5t9 rc://*/ta/man/translate/figs-synecdoche עַל־עָפָ֥ר 1 Yahweh is using one part of the earth, the **dust** on its surface, to mean the earth itself. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “On earth” +41:33 k366 rc://*/ta/man/translate/figs-activepassive הֶ֝⁠עָשׂ֗וּ לִ⁠בְלִי־חָֽת 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “the one that I made without fear” +41:34 k367 rc://*/ta/man/translate/figs-nominaladj אֵֽת־כָּל־גָּבֹ֥הַּ יִרְאֶ֑ה 1 Yahweh is using the adjective **high** as a noun to mean a certain kind of thing. Your language may use adjectives in the same way. If not, you can translate this adjective with an equivalent phrase. In this context, it indicates strength or power, not simply great height. Alternate translation: “It sees everything that is powerful” +41:34 b5cm rc://*/ta/man/translate/figs-idiom אֵֽת־כָּל־גָּבֹ֥הַּ יִרְאֶ֑ה 1 Yahweh is using the term **see** in a specific sense. It could mean: (1) that Leviathan can look directly at any powerful creature without being fearful or intimidated. Alternate translation: “It can look at any powerful thing without becoming afraid” (2) that Leviathan looks down disdainfully at all other powerful creatures. Alternate translation: “It disdains all other powerful things” +41:34 k368 rc://*/ta/man/translate/figs-idiom ה֝֗וּא מֶ֣לֶךְ עַל־כָּל־בְּנֵי־שָֽׁחַץ 1 In this context, the expression **son of** describes something that shares the qualities of something else. Yahweh is using this expression to describe the behavior and character of certain creatures. While they do not literally feel **pride** as people would, they act as if they are superior to other creatures, for example, by not staying out of their way. If it would be helpful to your readers, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “it is king over all the dangerous animals” +41:34 c959 rc://*/ta/man/translate/figs-metaphor ה֝֗וּא מֶ֣לֶךְ עַל־כָּל־בְּנֵי־שָֽׁחַץ 1 Yahweh is speaking as if Leviathan were literally a **king**. He means that no other animal can challenge Leviathan. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “no other dangerous animal can challenge it” +42:intro g9q6 0 # Job 42 General Notes\n\n## Structure and Formatting\n\nThe ULT sets the lines of verses 1–6 farther to the right on the page than the rest of the text because they are poetry.\n\n- Verses 1–6: Job acknowledges that he did not have the knowledge and wisdom to challenge Yahweh’s government of the universe.\n- Verses 7–17: The author describes how Yahweh restored Job’s health and prosperity and gave him a long life.\n\n## Special concepts in this chapter\n\n### Job’s repentance\n\nThis chapter describes how Yahweh blessed Job with health, prosperity, and a long life after he repented. However, Yahweh’s blessing was not dependent upon Job’s repentance. It was dependent upon Yahweh’s grace. (See: [[rc://*/tw/dict/bible/kt/justice]], [[rc://*/tw/dict/bible/kt/restore]], [[rc://*/tw/dict/bible/kt/bless]] and [[rc://*/tw/dict/bible/kt/repent]] and [[rc://*/tw/dict/bible/kt/grace]]) +42:2 wu37 rc://*/ta/man/translate/figs-activepassive וְ⁠לֹא־יִבָּצֵ֖ר מִמְּ⁠ךָ֣ מְזִמָּֽה 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “and no one can thwart any of your plans” +42:3 b75d rc://*/ta/man/translate/figs-quotesinquotes מִ֤י זֶ֨ה ׀ מַעְלִ֥ים עֵצָ֗ה בְּֽלִ֫י דָ֥עַת 1 In the first sentence in this verse, Job is quoting what Yahweh said in [38:2](../38/02.md), at the beginning of his speech. The ULT indicates this by putting the sentence in second-level quotation marks. If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “You asked who this was who was concealing counsel without knowledge.” +42:3 k369 rc://*/ta/man/translate/grammar-connect-logic-result לָ⁠כֵ֣ן 1 Job is using the word **Therefore** to introduce a conclusion that he has reached on the basis of what Yahweh said in his entire speech. Job is not using the word to introduce the reason why he has spoken without understanding. It may be helpful to clarify this for your readers. Alternate translation: “Based on everything you have said, I now recognize that” +42:4 k370 rc://*/ta/man/translate/figs-quotesinquotes שְֽׁמַֽע־נָ֭א וְ⁠אָנֹכִ֣י אֲדַבֵּ֑ר אֶ֝שְׁאָלְ⁠ךָ֗ וְ⁠הוֹדִיעֵֽ⁠נִי 1 In this verse, Job is once again quoting what Yahweh said in his speech. In [38:3](../38/03.md) and [40:7](../40/07.md), Yahweh said, “I will question you, and you will inform me.” Since Job had said in [13:22](../13/22.md) that he could choose either to ask questions first or to listen to questions first, by saying that he would question Job, Yahweh was implicitly telling Job to listen, as Job indicates in the first part of this verse. The ULT indicates that Job is quoting Yahweh by putting this verse in second-level quotation marks. If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “You told me to listen and you would speak; you said that you would question me and I would inform you” +42:5 gp4a rc://*/ta/man/translate/figs-synecdoche לְ⁠שֵֽׁמַע־אֹ֥זֶן שְׁמַעְתִּ֑י⁠ךָ וְ֝⁠עַתָּ֗ה עֵינִ֥⁠י רָאָֽתְ⁠ךָ 1 Job is using one part of himself, his **ear**, to mean all of him in the act of hearing. He is using one part of himself, his **eye**, to mean all of him in the act of seeing. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Before this I had only heard about you, but now I have seen you for myself” +42:6 y9x9 rc://*/ta/man/translate/figs-explicit אֶמְאַ֣ס 1 By the word **despise**, Job does not mean that he hates something. He means that he thinks little of something. He could mean: (1) that he thinks little of himself, that is, he no longer believes that he can credibly declare whether God is treating anyone fairly or unfairly. Alternate translation: “I no longer believe that I understand as much as I thought I did” (2) that he now thinks little of what he said in all of his speeches. Alternate translation: “I recognize that what I said was wrong” +42:6 p13d rc://*/ta/man/translate/translate-symaction עַל־עָפָ֥ר וָ⁠אֵֽפֶר 1 In this culture, people would sprinkle **dust and ashes** on themselves as a symbolic action to show that they were greatly distressed. This is what Job’s friends were doing in [2:12](../02/12.md) when they threw dust into the air so that it would land on their heads. Job was doing something similar in [2:8](../02/08.md) when he sat down in a pile of ashes. Job could be sprinkling dust and ashes from the pile on himself as he speaks these words, or he could be speaking as if he were doing that in order to describe how sincerely he is repenting. If it would be helpful to your readers, you could explain the significance of this action. Alternate translation: “by sprinkling dust and ashes on myself to show how distressed I am by what I did” or “very sincerely, as if I were sprinkling dust and ashes on myself to show how distressed I am by what I did” +42:7 bj1v rc://*/ta/man/translate/writing-newevent וַ⁠יְהִ֗י 1 The author is using the phrase translated **And it happened** to introduce a new event in the story. Use a word, phrase, or other method in your language that is natural for introducing a new event. +42:7 k371 rc://*/ta/man/translate/figs-metonymy דִּבֶּ֧ר & אֶת־הַ⁠דְּבָרִ֥ים הָ⁠אֵ֖לֶּה 1 The author is using the term **words** to mean what Yahweh said to Job by using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “had said these things” +42:7 snw3 rc://*/ta/man/translate/figs-metaphor חָרָ֨ה אַפִּ֤⁠י בְ⁠ךָ֙ וּ⁠בִ⁠שְׁנֵ֣י רֵעֶ֔י⁠ךָ 1 Yahweh is speaking as if his **nose**, meaning his anger, were literally burning. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “I am feeling great anger against you and your two friends” +42:8 k372 rc://*/ta/man/translate/figs-idiom כִּ֧י אִם־פָּנָ֣י⁠ו אֶשָּׂ֗א 1 See how you translated the similar expression in [13:8](../13/08.md). Alternate translation: “I will surely show favor to him” or “I will surely answer his prayer for you” +42:8 vy3t rc://*/ta/man/translate/figs-abstractnouns לְ⁠בִלְתִּ֞י עֲשׂ֤וֹת עִמָּ⁠כֶם֙ נְבָלָ֔ה 1 If your language does not use an abstract noun for the idea of **folly**, you could express the same idea in another way. Alternate translation: “lest I punish you for the foolish things you have said about me” +42:9 l5p5 rc://*/ta/man/translate/figs-idiom וַ⁠יִּשָּׂ֥א יְהוָ֖ה אֶת־פְּנֵ֥י אִיּֽוֹב 1 See how you translated the similar expression in the previous verse. Alternate translation: “and Yahweh showed favor to Job” or “and Yahweh answered Job’s prayer for his three friends” +42:10 khw7 rc://*/ta/man/translate/figs-idiom וַֽ⁠יהוָ֗ה שָׁ֚ב אֶת־שבית אִיּ֔וֹב 1 The author is speaking as if Job’s troubles had been holding him in **captivity**. The expression **turned the captivity** means that Yahweh ended this captivity. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “And Yahweh restored Job to his former prosperity” +42:10 k373 rc://*/ta/man/translate/figs-abstractnouns וַ֧⁠יֹּסֶף יְהוָ֛ה אֶת־כָּל־אֲשֶׁ֥ר לְ⁠אִיּ֖וֹב לְ⁠מִשְׁנֶֽה 1 If your language does not use an abstract noun for the idea of **double**, you could express the same idea in another way. Alternate translation: “and Yahweh gave Job two times as much as he previously had” +42:11 k374 rc://*/ta/man/translate/translate-symaction וַ⁠יֹּאכְל֨וּ עִמּ֣⁠וֹ לֶחֶם֮ בְּ⁠בֵית⁠וֹ֒ 1 Eating a meal with Job in his home was a symbolic action that acknowledged Job’s restored place in the community. Job had complained in [30:10](../30/0101.md) about how people were staying away from him a symbolic action that conveyed disrespect and disapproval. Job’s family and friends were now showing respect and approval. If it would be helpful to your readers, you could explain the significance of this action. Alternate translation: “and they ate bread with him in his house to show their respect for him and their approval of him” +42:11 k375 rc://*/ta/man/translate/figs-synecdoche לֶחֶם֮ 1 The author is using one kind of food, **bread**, to mean food in general. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “a meal” +42:11 k376 rc://*/ta/man/translate/figs-doublet וַ⁠יָּנֻ֤דוּ ל⁠וֹ֙ וַ⁠יְנַחֲמ֣וּ אֹת֔⁠וֹ 1 The terms **consoled** and **comforted** mean similar things. The author is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “And they offered him much sympathy” +42:11 k377 rc://*/ta/man/translate/figs-metaphor הָ֣⁠רָעָ֔ה אֲשֶׁר־הֵבִ֥יא יְהוָ֖ה 1 The author is speaking as if **troubles** were an object that Yahweh could have brought to Job and put on top of him. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “the troubles that Yahweh had caused him to experience” +42:11 k378 rc://*/ta/man/translate/translate-bmoney קְשִׂיטָ֣ה אֶחָ֔ת 1 A **kesitah** was a piece of silver of a certain weight that had not been minted into a coin. Its exact value is uncertain. You may wish to translate the term **kesitah** with a general expression. Alternate translation: “a piece of silver” +42:14 k379 rc://*/ta/man/translate/figs-idiom וַ⁠יִּקְרָ֤א שֵׁם־הָֽ⁠אַחַת֙ יְמִימָ֔ה וְ⁠שֵׁ֥ם הַ⁠שֵּׁנִ֖ית קְצִיעָ֑ה וְ⁠שֵׁ֥ם הַ⁠שְּׁלִישִׁ֖ית קֶ֥רֶן הַפּֽוּךְ 1 The expression **called the name** is the way people in this culture spoke of giving a child a name when the child was born. Alternate translation: “He gave the first the name Jemimah, and he gave the second the name Keziah, and he gave the third the name Keren-Happuch.” +42:14 k380 rc://*/ta/man/translate/figs-nominaladj הָֽ⁠אַחַת֙ & הַ⁠שֵּׁנִ֖ית & הַ⁠שְּׁלִישִׁ֖ית 1 The author is using the adjectives **first**, **second** and **third** as nouns to refer to specific individuals. Your language may use adjectives in the same way. If not, you can translate these words with equivalent phrases. Alternate translation: “his first daughter … his second daughter … his third daughter” +42:14 xd1h rc://*/ta/man/translate/translate-names יְמִימָ֔ה & קְצִיעָ֑ה & קֶ֥רֶן הַפּֽוּךְ 1 The words **Jemimah**, **Keziah**, and **Keren-Happuch** are the names of women. +42:15 l9nw rc://*/ta/man/translate/figs-activepassive וְ⁠לֹ֨א נִמְצָ֜א נָשִׁ֥ים 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “And there were no other women” +42:15 k381 rc://*/ta/man/translate/figs-explicit וַ⁠יִּתֵּ֨ן לָ⁠הֶ֧ם אֲבִי⁠הֶ֛ם נַחֲלָ֖ה בְּ⁠ת֥וֹךְ אֲחֵי⁠הֶֽם 1 It was not customary in this culture for fathers to give their daughters an inheritance. The author may mention this because it shows the special love and regard that Job had for his daughters. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “And their father loved them so much and regarded them so highly that he gave them an inheritance in the midst of their brothers” +42:15 k382 rc://*/ta/man/translate/figs-idiom בְּ⁠ת֥וֹךְ אֲחֵי⁠הֶֽם 1 This expression could mean: (1) that Job gave his daughters an inheritance just as he did for his sons. Alternate translation: “just as he did for their brothers” (2) that Job gave his daughters as an inheritance land that was located in the same area as land that he gave to his sons as their inheritance. Alternate translation: “of land that adjoined land that he left to his sons” +42:16 k383 rc://*/ta/man/translate/translate-kinship אֶת־בָּנָי⁠ו֙ וְ⁠אֶת־בְּנֵ֣י בָנָ֔י⁠ו אַרְבָּעָ֖ה דֹּרֽוֹת 1 In this culture, Job’s generation was considered the first generation, so **four generations** refers to his children’s children’s children. Your language may have terms of its own for these kinship relationships. Alternate translation: “his children and his grandchildren and his great-grandchildren” +42:17 k384 rc://*/ta/man/translate/figs-metaphor זָקֵ֖ן וּ⁠שְׂבַ֥ע יָמִֽים 1 The author is speaking as if **days** were an object and as if Job were a container that was **full** of them. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “old and having lived for many days” +42:17 d827 rc://*/ta/man/translate/figs-doublet זָקֵ֖ן וּ⁠שְׂבַ֥ע יָמִֽים 1 The expressions **old** and **full of days** mean similar things. The author is using them together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Your language may have a characteristic expression that it would use in such a context. Alternate translation: “at a ripe old age” From eff420d3d34e9def1f5acf361452d496762c81a6 Mon Sep 17 00:00:00 2001 From: Grant_Ailie Date: Mon, 18 Sep 2023 15:43:00 +0000 Subject: [PATCH 117/127] =?UTF-8?q?All=20Song=20of=20Songs=20TN=E2=80=99s?= =?UTF-8?q?=20through=208:5=20(#3519)?= MIME-Version: 1.0 Content-Type: text/plain; charset=UTF-8 Content-Transfer-Encoding: 8bit Reviewed-on: https://git.door43.org/unfoldingWord/en_tn/pulls/3519 --- tn_SNG.tsv | 57 ++++++++++++++++++++++++++++++------------------------ 1 file changed, 32 insertions(+), 25 deletions(-) diff --git a/tn_SNG.tsv b/tn_SNG.tsv index 569c66538c..bddc2c3fc1 100644 --- a/tn_SNG.tsv +++ b/tn_SNG.tsv @@ -100,12 +100,12 @@ front:intro an3g 0 # Introduction to the Song of Songs\n\n## Part 1: General 2:2 y9bu rc://*/ta/man/translate/figs-explicit הַ⁠בָּנֽוֹת 1 Here, the phrase **the daughters** refers to the **daughters of Jerusalem** mentioned in [1:5](../01/05.md) and probably refers not just to the young women of Jerusalem but also to all women. If it would help your readers you could indicate that explicitly. Alternate translation: “the young women of Jerusalem” or “the other young women” 2:3 xz7y rc://*/ta/man/translate/figs-simile כְּ⁠תַפּ֨וּחַ֙ בַּ⁠עֲצֵ֣י הַ⁠יַּ֔עַר כֵּ֥ן דּוֹדִ֖⁠י בֵּ֣ין הַ⁠בָּנִ֑ים 1 The woman is saying that the man is like an **apple tree** because in the same way that **an apple tree** is more pleasant than the other **trees of the forest**, so the man she loves is more pleasant than other men. If it would be helpful in your language, you could explain the basis of this comparison. Alternate translation: “As apple trees are more pleasant than other trees, so you my beloved are more pleasant than other men” 2:3 jjo5 rc://*/ta/man/translate/figs-infostructure כְּ⁠תַפּ֨וּחַ֙ בַּ⁠עֲצֵ֣י הַ⁠יַּ֔עַר כֵּ֥ן דּוֹדִ֖⁠י בֵּ֣ין הַ⁠בָּנִ֑ים 1 If it would be more natural in your language, you could reverse the order of these phrases. Alternate translation: “Among the other young men my beloved is like an apple tree among the trees of the forest” or “Compared to other men my beloved is like an apple tree among the trees of the forest” -2:3 yr6x rc://*/ta/man/translate/translate-unknown כְּ⁠תַפּ֨וּחַ֙ 1 An **apple tree** is a tree that produces pleasant tasting fruit and has a pleasant smell. If your readers would not be familiar with this type of tree, you could use the name of a similar tree in your area or you could use a more general term. Alternate translation: “Like a tree that produces pleasant tasting fruit” +2:3 yr6x rc://*/ta/man/translate/translate-unknown כְּ⁠תַפּ֨וּחַ֙ 1 An **apple tree** is a tree that produces **apples**, a round, pleasant tasting fruit that is about the size of an adult human’s fist and has a pleasant smell. If your readers would not be familiar with this type of fruit, you could use the name of a similar fruit in your area that grows on trees or you could use a more general term. (Bible scholars are not totally certain that the word the ULT translates as **apple** refers to an apple. It could refer to an apricot or another type of fruit so if your readers are not familiar with apples but they are familiar with apricots you could “apricot” instead of a general term. Alternate translation: “Like a tree that produces pleasant tasting fruit” or “Like a fruit tree” “Like an apricot tree” 2:3 qtmu rc://*/ta/man/translate/figs-explicit בַּ⁠עֲצֵ֣י הַ⁠יַּ֔עַר 1 The phrase **the trees of the forest** refers to the other trees of the forest which were considered common when compared to an apple tree. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “among the other trees of the forest” or “compared to the common trees of the forest” 2:3 q7kl דּוֹדִ֖⁠י 1 See how you translated the phrase **my beloved** in [1:13](../01/13.md). 2:3 eogn rc://*/ta/man/translate/figs-explicit בֵּ֣ין הַ⁠בָּנִ֑ים 1 Here, the phrase **the sons** refers to the other young men. In the previous verse the man compared the woman to the other “daughters” (young women). Here the woman compares the man she loves to the other young men, whom she calls **the sons**. If it would help your readers you could indicate explicitly what **the sons** means here. Alternate translation: “among the other young men” or “when compared to all the other men” 2:3 pii3 rc://*/ta/man/translate/figs-metaphor בְּ⁠צִלּ⁠וֹ֙ חִמַּ֣דְתִּי וְ⁠יָשַׁ֔בְתִּי וּ⁠פִרְי֖⁠וֹ מָת֥וֹק לְ⁠חִכִּֽ⁠י 1 Here the woman continues speaking of the man as if he were **an apple tree**. The word **shadow** refers to the shade of an apple tree which would give protection from the sun and refreshment. To **sit** represents being near or in the presence of the man. The phrase **his fruit is sweet** means that he causes the woman to experience pleasurable feelings in a way that is comparable to eating sweet fruit. If it is possible in your language you should try to retain the images used here, or substitute a comparable image if needed. If you are not able to retain the metaphors without causing misunderstanding, you could use similes or state the meaning plainly. Alternate translation: “He provides me with refreshment and protection when I am in his presence, he gives me great pleasure” or “I sit in his presence and he refreshes and protects me. He is delightful to me like sweet fruit” -2:3 fkm3 בְּ⁠צִלּ⁠וֹ֙ 1 Alternate translation: “In his shade” +2:3 fkm3 בְּ⁠צִלּ⁠וֹ֙ חִמַּ֣דְתִּי וְ⁠יָשַׁ֔בְתִּי 1 Alternate translation: “In his shade I took delight, and I sat” 2:3 bfja חִמַּ֣דְתִּי 1 Alternate translation: “I passionately desired” 2:4 o9vh rc://*/ta/man/translate/figs-explicit הֱבִיאַ֨⁠נִי֙ 1 See how you translated the phrase “has brought me” in [1:4](../01/04.md). The original language word which the ULT translates here as **He brought me** could be describing: (1) a request or wish that the woman has and not something that has already happened. Alternate translation: “May he bring me” or ”I desire him to bring me” (2) an action that has already happened. Alternate translation: “He has brought me” 2:4 f7e2 rc://*/ta/man/translate/figs-go הֱבִיאַ֨⁠נִי֙ 1 Your language may say “took” rather than **brought** in contexts such as this. Use whichever is more natural. Alternate translation: “He took me” @@ -118,10 +118,10 @@ front:intro an3g 0 # Introduction to the Song of Songs\n\n## Part 1: General 2:5 ukb7 rc://*/ta/man/translate/translate-plural סַמְּכ֨וּ⁠נִי֙…רַפְּד֖וּ⁠נִי 1 The phrases **Sustain me** and **refresh me** are plural imperative forms in the original language. The woman is addressing the man using plural forms to show the intensity of her feelings. Your language may allow you to do the same thing. The ULT indicates the intensity that these two plural forms indicate by placing an exclamation point at the end of this verse. Use a natural form in your language for showing intensity of emotion. 2:5 t16z rc://*/ta/man/translate/grammar-connect-logic-result סַמְּכ֨וּ⁠נִי֙ בָּֽ⁠אֲשִׁישׁ֔וֹת רַפְּד֖וּ⁠נִי בַּ⁠תַּפּוּחִ֑ים כִּי־ חוֹלַ֥ת אַהֲבָ֖ה אָֽנִי 1 If it would be more natural in your language, you could reverse the order of the phrases in this verse, since the second part gives the reason for the result that the first part describes. Alternate translation: “Because I am sick with love, sustain me with raisin cakes and refresh me with apples” 2:5 khc1 rc://*/ta/man/translate/translate-unknown בָּֽ⁠אֲשִׁישׁ֔וֹת 1 A **raisin** is a dried grape. Raisin cakes were cakes made of dried grapes pressed together. If your readers would not be familiar with this type of fruit, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “with cakes made of dried fruit” -2:5 gs2a rc://*/ta/man/translate/translate-unknown בַּ⁠תַּפּוּחִ֑ים 1 An **apple** is a round pleasant tasting fruit that grows on a tree and is about the size of an adult human’s fist. If your readers would not be familiar with this type of fruit, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “with fruit” +2:5 gs2a rc://*/ta/man/translate/translate-unknown בַּ⁠תַּפּוּחִ֑ים 1 See how you translated the word **apple** in [2:3](../02/03.md). Alternate translation: “with fruit” 2:5 y4qy rc://*/ta/man/translate/figs-hyperbole כִּי־חוֹלַ֥ת אַהֲבָ֖ה אָֽנִי 1 The woman speaks of feeling **sick with love** because her feelings of love are so strong for the man that they overwhelm her body as if they were a kind of sickness. She is exaggerating in order to emphasize the strength of her feelings for the man. Alternate translation: “for my love for you is so strong that I feel as if I were sick with love” or “because my love for you overwhelms me like a sickness” 2:5 ijwy rc://*/ta/man/translate/figs-abstractnouns אַהֲבָ֖ה 1 If your language does not use an abstract noun for the idea of **love**, you could express the same idea with a verbal form as modeled by the UST. -2:6 m6ys שְׂמֹאל⁠וֹ֙ תַּ֣חַת לְ⁠רֹאשִׁ֔⁠י וִ⁠ימִינ֖⁠וֹ תְּחַבְּקֵֽ⁠נִי 1 This verse could be describing: (1) an action that the man was doing in which case it should be translated in a similar way to the way that the ULT translates it. (2) a request or wish that the woman has and not something that has already happened. Alternate translation: “I hope he puts his left arm under my head and holds me close with his right arm” or ”I want him to put his left arm under my head and hold me close with his right arm” +2:6 m6ys rc://*/ta/man/translate/figs-explicit שְׂמֹאל⁠וֹ֙ תַּ֣חַת לְ⁠רֹאשִׁ֔⁠י וִ⁠ימִינ֖⁠וֹ תְּחַבְּקֵֽ⁠נִי 1 This verse could be describing: (1) an action that the man was doing in which case it should be translated in a similar way to the way that the ULT translates it. (2) a request or wish that the woman has and not something that has already happened. Alternate translation: “I hope he puts his left arm under my head and holds me close with his right arm” or ”I want him to put his left arm under my head and hold me close with his right arm” 2:7 l67b rc://*/ta/man/translate/figs-apostrophe הִשְׁבַּ֨עְתִּי אֶתְ⁠כֶ֜ם בְּנ֤וֹת יְרוּשָׁלִַ֨ם֙ 1 Here, the author portrays the woman speaking to the **daughters of Jerusalem** as if they were present and could hear her but most likely they are not present but rather the author is depicting the woman as addressing the **daughters of Jerusalem** as a poetic way of giving voice to the woman’s feelings. Because the author does this intentionally for poetic effect it is suggested that you do the same. If it would be helpful in your language, you could indicate this in a footnote if you are using them. 2:7 f8kj rc://*/ta/man/translate/writing-oathformula הִשְׁבַּ֨עְתִּי אֶתְ⁠כֶ֜ם…בִּ⁠צְבָא֔וֹת א֖וֹ בְּ⁠אַיְל֣וֹת הַ⁠שָּׂדֶ֑ה 1 **I adjure you** and the word **by** are both parts of Hebrew oath or promise formulas. You can use a natural way of making a promise in your culture that would be appropriate in this context. Alternate translation: “I urge you to promise me … with the female gazelles or the does of the field as our witnesses” or “Please, promise me … with the female gazelles or the does of the field as our witnesses” or “I want you to make an oath … with the female gazelles or the does of the field listening” 2:7 to30 rc://*/ta/man/translate/figs-possession בְּנ֤וֹת יְרוּשָׁלִַ֨ם֙ 1 See how you translated the phrase **daughters of Jerusalem** in [1:5](../01/05.md). @@ -159,7 +159,7 @@ front:intro an3g 0 # Introduction to the Song of Songs\n\n## Part 1: General 2:13 ef3j וְ⁠הַ⁠גְּפָנִ֥ים ׀ סְמָדַ֖ר 1 Alternate translation: “and the grapevines are flowering” or “and the grapevines are blossoming” 2:13 xg4l rc://*/ta/man/translate/figs-explicit נָ֣תְנוּ רֵ֑יחַ 1 Here, the word **they** refers to blossoms on the grapevines. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “their flowers give off a pleasant smell” or “their blossoms have a sweet smell” 2:13 xhn3 rc://*/ta/man/translate/figs-go ק֥וּמִי לכי\n \nרַעְיָתִ֥⁠י יָפָתִ֖⁠י וּ⁠לְכִי־לָֽ⁠ךְ 1 See how you translated the similar phrase in [2:10](../02/10.md). Alternate translation: “Get up, go, my darling, my beauty, and go” -2:14 m3n1 יוֹנָתִ֞⁠י 1 Here, the phrase **My dove** could be: (1) a form of address in which the man is speaking directly to the woman. Alternate translation: “O my dove” (2) the man speaking about the woman rather than addressing her directly. Alternate translation: “The woman I love is a dove” +2:14 m3n1 rc://*/ta/man/translate/figs-explicit יוֹנָתִ֞⁠י 1 Here, the phrase **My dove** could be: (1) a form of address in which the man is speaking directly to the woman. Alternate translation: “O my dove” (2) the man speaking about the woman rather than addressing her directly. Alternate translation: “The woman I love is a dove” 2:14 wv7q rc://*/ta/man/translate/figs-metaphor יוֹנָתִ֞⁠י בְּ⁠חַגְוֵ֣י הַ⁠סֶּ֗לַע בְּ⁠סֵ֨תֶר֙ הַ⁠מַּדְרֵגָ֔ה 1 Here, the man uses a term of affection for the woman, speaking of her as if she were a **dove**. He then explains the way in which she is like a dove. If it would be helpful in your language, you could turn this metaphor into a simile and explain the basis of the comparison. Alternate translation: “O my one who is like a dove. You are like a gentle and timid dove which hides in the clefts of the rock and in the hiding places of the cliff” or “You are like a dove. You are like a gentle and shy dove which hides in the clefts of the rock and in the hiding places of the cliff” or “You are like a dove. Far away in the clefts of the rock, in the hiding places of the cliff” 2:14 y6rv rc://*/ta/man/translate/figs-parallelism בְּ⁠חַגְוֵ֣י הַ⁠סֶּ֗לַע בְּ⁠סֵ֨תֶר֙ הַ⁠מַּדְרֵגָ֔ה 1 These two phrases mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea (that the woman seems difficult to reach and far away) with different words. Hebrew poetry was based on this kind of repetition, and it would be good to show this to your readers by including both phrases in your translation rather than combining them. However, if it would be helpful to your readers, you could connect the phrases with a word such as “yes” in order to show that the second phrase is repeating a similar idea to the first one, not saying something additional. However, if saying similar things twice would confuse your readers you could combine the two lines as modeled by the UST. Alternate translation: “in the clefts of the rock, yes, in the hiding places of the cliff” 2:14 zje5 בְּ⁠חַגְוֵ֣י הַ⁠סֶּ֗לַע 1 Alternate translation: “in the cracks of the rock” or “in the cracks of the rock cliff” @@ -200,8 +200,9 @@ front:intro an3g 0 # Introduction to the Song of Songs\n\n## Part 1: General 3:4 xfcj rc://*/ta/man/translate/figs-parallelism שֶׁ֤⁠הֲבֵיאתִי⁠ו֙ אֶל־ בֵּ֣ית אִמִּ֔⁠י וְ⁠אֶל־ חֶ֖דֶר הוֹרָתִֽ⁠י 1 These two phrases are parallel. The second phrase adds additional information to the first one. This is common in Hebrew poetry and it would be good to show this to your readers by including both phrases in your translation rather than combining them. However, if it would be helpful to your readers, you could connect the phrases with a word such as “then” in order to show that the second phrase is adding additional information. Alternate translation: “I had brought him to the house of my mother and then to the room of the woman who had conceived me” 3:5 a3y1 rc://*/ta/man/translate/writing-poetry הִשְׁבַּ֨עְתִּי אֶתְ⁠כֶ֜ם בְּנ֤וֹת יְרוּשָׁלִַ֨ם֙ בִּ⁠צְבָא֔וֹת א֖וֹ בְּ⁠אַיְל֣וֹת הַ⁠שָּׂדֶ֑ה אִם־תָּעִ֧ירוּ ׀ וְֽ⁠אִם־תְּעֽוֹרְר֛וּ אֶת־הָ⁠אַהֲבָ֖ה עַ֥ד שֶׁ⁠תֶּחְפָּֽץ 1 This verse is identical to [Song of Songs 2:7](../02/07.md). Translate this verse exactly as you translated that verse. This verse is a refrain (a repeated phrase). Refrains are a common feature of poetry. This refrain closes section 2:8-3:5. 3:6 c84r rc://*/ta/man/translate/figs-rquestion מִ֣י זֹ֗את עֹלָה֙ מִן־הַ⁠מִּדְבָּ֔ר כְּ⁠תִֽימֲר֖וֹת עָשָׁ֑ן מְקֻטֶּ֤רֶת מוֹר֙ וּ⁠לְבוֹנָ֔ה מִ⁠כֹּ֖ל אַבְקַ֥ת רוֹכֵֽל 1 Here, the phrase **Who is that** could: (1) be rhetorical question that is used to create a sense of expectation and interest. If you would not use a rhetorical question for this purpose in your language, you could translate these words as a statement or an exclamation and communicate the emphasis in another way as modeled by the UST. (2) be a request for information. Alternate translation: “Who is it that I see arising from the wilderness like columns of smoke, fragrant smoke of myrrh and frankincense from all the powders of the merchant?” -3:6 y8wr rc://*/ta/man/translate/figs-explicit עֹלָה֙ 1 The word **arising** is used by the author because the group of people described is traveling **from the wilderness** to Jerusalem. They must travel upward in elevation in order to reach Jerusalem because **the wilderness** is low in the Jordan valley and Jerusalem is built on hills and is therefore high. Use a word or phrase that expresses moving upward in elevation. Alternate translation: “moving upward” 3:6 si0q rc://*/ta/man/translate/figs-explicit זֹ֗את עֹלָה֙ מִן־הַ⁠מִּדְבָּ֔ר 1 The word translated as **that** here could refer to: (1) Solomon’s “litter,” which is named in the following verse. Alternate translation: “is that group of people that is arising from the wilderness” (2) the woman. Alternate translation: “is this woman that is arising from the wilderness” +3:6 y8wr rc://*/ta/man/translate/figs-explicit עֹלָה֙ 1 The phrase **coming up** is used by the author because the group of people described is traveling **from the wilderness** to Jerusalem. They must travel upward in elevation in order to reach Jerusalem because **the wilderness** is low in the Jordan valley and Jerusalem is built on hills and is therefore high. Use a word or phrase that expresses moving upward in elevation. Alternate translation: “moving upward” or “arising” +3:6 z138 rc://*/ta/man/translate/figs-go עֹלָה֙ 1 Your language may say “going” rather than **coming** in contexts such as this. Use whichever is more natural. Alternate translation: “going up” 3:6 y4z0 rc://*/ta/man/translate/figs-simile כְּ⁠תִֽימֲר֖וֹת עָשָׁ֑ן מְקֻטֶּ֤רֶת מוֹר֙ וּ⁠לְבוֹנָ֔ה 1 The word **like** is introducing a comparison. Here, the phrase **a column of smoke** is most likely describing a dust cloud created by a group of people traveling in a dry and dusty area. If it would be helpful to your readers, you could indicate the basis of comparison. Alternate translation: “creating a dust cloud that resembles a column of smoke, which resembles the fragrant smoke of myrrh and frankincense” 3:6 ej84 rc://*/ta/man/translate/writing-poetry כְּ⁠תִֽימֲר֖וֹת עָשָׁ֑ן מְקֻטֶּ֤רֶת מוֹר֙ וּ⁠לְבוֹנָ֔ה 1 Here, the phrase **fragrant smoke of myrrh and frankincense** could: (1) be further describing the word **arising**. Alternate translation: “creating dust clouds that resemble rising columns of smoke. Yes, creating dust clouds that resemble the fragrant smoke of myrrh and frankincense” (2) describing the phrase **column of smoke**. Alternate translation: “like a column of smoke, incensed with myrrh and frankincense” 3:6 vbjm rc://*/ta/man/translate/figs-ellipsis מְקֻטֶּ֤רֶת 1 The author is leaving out a word that a sentence would need in many languages to be complete. If your readers might misunderstand this, you could supply this word from the context. Alternate translation: “like fragrant smoke of” @@ -282,6 +283,7 @@ front:intro an3g 0 # Introduction to the Song of Songs\n\n## Part 1: General 4:12 i5nb rc://*/ta/man/translate/figs-exmetaphor גַּ֥ל נָע֖וּל מַעְיָ֥ן חָתֽוּם 1 The man continues to draw an extended comparison between the woman he loves and a **garden** by speaking of the woman as if she were **a locked spring** and **a sealed fountain** within a **locked garden**. The man means that the woman’s body is beautiful and seemingly inaccessible like a **a locked spring** or **a sealed fountain**. If you translated **A locked garden is my sister, my bride** as a simile then you should also translate these two phrases as similes. Alternate translation: “you are like a locked spring, you are like a sealed fountain” 4:12 z4b8 rc://*/ta/man/translate/figs-parallelism גַּ֥ל נָע֖וּל מַעְיָ֥ן חָתֽוּם 1 The phrase **a locked spring** and the phrase **a sealed fountain** mean basically the same thing. The author is saying the same thing twice, in slightly different ways, for emphasis. If saying the same thing twice might be confusing for your readers, you can combine the phrases into one, as modeled by the UST, and show the emphasis in some other way. 4:13-14 unsg rc://*/ta/man/translate/figs-exmetaphor שְׁלָחַ֨יִ⁠ךְ֙ פַּרְדֵּ֣ס רִמּוֹנִ֔ים עִ֖ם פְּרִ֣י מְגָדִ֑ים כְּפָרִ֖ים עִם־נְרָדִֽים…נֵ֣רְדְּ ׀ וְ⁠כַרְכֹּ֗ם קָנֶה֙ וְ⁠קִנָּמ֔וֹן עִ֖ם כָּל־עֲצֵ֣י לְבוֹנָ֑ה מֹ֚ר וַ⁠אֲהָל֔וֹת עִ֖ם כָּל־רָאשֵׁ֥י בְשָׂמִֽים 1 The man is making a comparison between these things and the woman by speaking of her as if she is **an orchard of pomegranate trees** and as as if she is various other spices and pleasant smelling plants and trees that are in the “locked garden” ([4:12](../04/12.md)). If you translated [4:12](../04/12.md) as a simile you should also translate these two verses as a simile. Alternate translation: “You are like an orchard of pomegranate trees with delicious fruits; henna with nard, nard and saffron; calamus and cinnamon with all trees of frankincense; myrrh and aloes with all the best spices” +4:13-14 ad8b rc://*/ta/man/translate/writing-poetry שְׁלָחַ֨יִ⁠ךְ֙ פַּרְדֵּ֣ס רִמּוֹנִ֔ים עִ֖ם פְּרִ֣י מְגָדִ֑ים כְּפָרִ֖ים עִם־נְרָדִֽים…נֵ֣רְדְּ ׀ וְ⁠כַרְכֹּ֗ם קָנֶה֙ וְ⁠קִנָּמ֔וֹן עִ֖ם כָּל־עֲצֵ֣י לְבוֹנָ֑ה מֹ֚ר וַ⁠אֲהָל֔וֹת עִ֖ם כָּל־רָאשֵׁ֥י בְשָׂמִֽים 1 Here the man is poetically describing how wonderful the woman is by describing her as if she is a garden where all types of pleasant plants and trees grow. These plants and trees would not normally grow in the same location (garden) because they normally grew in different climates (areas) but because this is poetry the author imaginatively places these plants in one garden to create a poetic comparison for how wonderful the woman he loves is. If it would help your readers, you could indicate in a footnote that the author is using plants and trees from different areas to create an imaginative image of how wonderful the woman is. 4:13 nsr3 rc://*/ta/man/translate/figs-exmetaphor שְׁלָחַ֨יִ⁠ךְ֙ 1 The word translated as **shoots** refers to the parts of something that come out from it. Here, the word refers to the stems and roots that come out (shoot out) from trees and plants. The word **shoots** is used here to refer to the woman so if it would help your readers you could translate the phrase **Your shoots** as “You” as modeled by the UST. Alternately, you could translate **shoots** with a general word that your language uses to speak of what grows out of plants and trees. Alternate translation: “Your sprouts are” 4:13-14 dju5 rc://*/ta/man/translate/translate-unknown כְּפָרִ֖ים עִם־נְרָדִֽים…נֵ֣רְדְּ 1 See how you translated the word **nard** in [1:12](../01/12.md) and the word **henna** in [1:14](../01/14.md). 4:14 dxj9 rc://*/ta/man/translate/translate-unknown וְ⁠כַרְכֹּ֗ם קָנֶה֙ וְ⁠קִנָּמ֔וֹן…וַ⁠אֲהָל֔וֹת 1 The word **saffron** refers to a beautiful flowering plant that produces purple flowers and the word **calamus** refers to a cane. Both **saffron** and **calamus** were used to make a pleasant smelling oil. The term **cinnamon** refers to a spice made from the bark of the **cinnamon** tree. The term **aloes** refers to the pleasant smelling resin that comes from specific trees in Asia. If one or more of these plants are unknown in your area you could use use the name of something similar in your area or you could retain the name and use a footnote explaining what the plant is. Alternate translation: “and saffron flowers, calamus canes and cinnamon trees … pleasant smelling resin called aloes” @@ -426,6 +428,7 @@ front:intro an3g 0 # Introduction to the Song of Songs\n\n## Part 1: General 7:1 fc12 rc://*/ta/man/translate/figs-synecdoche מַעֲשֵׂ֖ה יְדֵ֥י אָמָּֽן 1 The man is using one part of a **craftsman**, the **hands**, to represent all of the **craftsman** in the act of making ornaments. If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: “the work of a craftsman” or “which a craftsman has made” 7:2 u88e rc://*/ta/man/translate/figs-exmetaphor שָׁרְרֵ⁠ךְ֙ אַגַּ֣ן הַ⁠סַּ֔הַר אַל־יֶחְסַ֖ר הַ⁠מָּ֑זֶג 1 The man is speaking of the woman’s **navel** as if it were a **rounded bowl** used for serving wine. The point of this comparison is that the woman’s **navel** is nicely rounded like a **rounded** wine **bowl**. The phrase **that never lacks spiced wine** describes what is inside the bowl and probably means that in a similar way to how **spiced wine** excites the man and gives him joy so her **navel** excites him and gives him joy. If it would be helpful in your language, you could state the meaning plainly or use a simile to express the meaning. Alternate translation: “Your navel is beautifully rounded and causes me to feel excited” or “Your navel is beautifully rounded like a round wine bowl and it causes me to feel excited like drinking spiced wine” or “Your navel is beautifully rounded like a bowl and gives me joy and excitement like when I drink spiced wine” 7:2 ylpb אַל־יֶחְסַ֖ר הַ⁠מָּ֑זֶג 1 The phrase that the ULT translates as **that never lacks** could be: (1) an assertion and therefore be translated as an assertion as modeled by the ULT. (2) a strong wish. Alternate translation: “let it never lack spiced wine” or “may it never lack spiced wine” +7:2 l46c rc://*/ta/man/translate/translate-unknown הַ⁠מָּ֑זֶג 1 The phrase **spiced wine** refers to wine that is mixed with spices. If your readers would not be familiar with this type of wine, you could use the name of something similar in your area or you could use a descriptive phrase. Alternate translation: “wine that people have added spices to” 7:2 lpza rc://*/ta/man/translate/figs-exmetaphor בִּטְנֵ⁠ךְ֙ עֲרֵמַ֣ת חִטִּ֔ים סוּגָ֖ה בַּ⁠שּׁוֹשַׁנִּֽים 1 The man is speaking of the woman’s **belly** as if it were **a heap of wheat**. The point of comparing the woman’s **belly** to **a heap of wheat** is that **wheat** was a very common food in Israel and so was considered nourishing and satisfying to the appetite. The man is expressing that the woman satisfies him. The man is also comparing the color of her **belly** to **wheat** since harvested **wheat** is a pleasant golden beige or tan color. He is also comparing the pleasant shape of her **belly** to the pleasant shape of a **heap of wheat**. The phrase **encircled with the lilies** describes what is around the **heap of wheat** and probably means that in a similar way to how **a heap of wheat encircled with the lilies** looks beautiful so her **belly** is beautiful. If it would be helpful in your language, you could state the meaning plainly or use a simile to express the meaning as modeled by the UST. Alternate translation: “Your belly is as beautiful as a heap of wheat that is encircled with lilies and it satisfies me” or “The shape and color of your belly is beautiful” or “Your belly is beautiful and satisfying” 7:2 cz8d סוּגָ֖ה בַּ⁠שּׁוֹשַׁנִּֽים 1 Alternate translation: “which has lilies all around it” 7:3 jw6n rc://*/ta/man/translate/figs-simile שְׁנֵ֥י שָׁדַ֛יִ⁠ךְ כִּ⁠שְׁנֵ֥י עֳפָרִ֖ים תָּאֳמֵ֥י צְבִיָּֽה 1 See how you translated this in [4:5](../04/05.md). @@ -463,7 +466,7 @@ front:intro an3g 0 # Introduction to the Song of Songs\n\n## Part 1: General 7:9 btth rc://*/ta/man/translate/figs-simile וְ⁠חִכֵּ֕⁠ךְ כְּ⁠יֵ֥ין הַ⁠טּ֛וֹב הוֹלֵ֥ךְ לְ⁠דוֹדִ֖⁠י לְ⁠מֵישָׁרִ֑ים דּוֹבֵ֖ב שִׂפְתֵ֥י יְשֵׁנִֽים 1 The man compares the woman’s kisses (**mouth**) to **wine** in the first line of this verse and then the woman continues this simile in the following two lines. The man is saying that the woman’s kisses are like **wine** because **wine** is pleasant tasting and has a powerful effect on the body when drunk freely. If it would be helpful to your readers, you could explain the basis of this comparison. Alternate translation: “and let your mouth be pleasant tasting and intoxicating like the best wine. May my mouth be like pleasant and intoxicating wine which goes down to my beloved smoothly, gliding over the lips of those who sleep” 7:9 qkwu rc://*/ta/man/translate/figs-explicit וְ⁠חִכֵּ֕⁠ךְ 1 The man is expressing a wish or desire. If it would help your readers, you could use a more natural form in your language for expressing a wish or desire. Alternate translation: “and may your mouth be” 7:9 yrg1 rc://*/ta/man/translate/figs-metonymy וְ⁠חִכֵּ֕⁠ךְ 1 Here, **mouth** represents the kisses which come from the woman’s **mouth**. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “and let your kisses be” -7:9 fuvm rc://*/ta/man/translate/figs-extrainfo הוֹלֵ֥ךְ לְ⁠דוֹדִ֖⁠י לְ⁠מֵישָׁרִ֑ים דּוֹבֵ֖ב שִׂפְתֵ֥י יְשֵׁנִֽים 1 Some Bible scholars think the speaker in this part of the verse: (1) is the woman. Because the author does not say who is speaking here you should not indicate the speaker explicitly in the text of your translation. However, if you are using section headers to indicate who is speaking, as the UST does, you can indicate that the woman is now speaking. (2) continues to be the man. If you decide that the man is still speaking you do not need a header above this portion, but if you are using headers, you will need a header above the next verse indicating that the woman is speaking (since Bible scholars agree that the speaker is the woman in 7:10-8:7). +7:9 fuvm rc://*/ta/man/translate/figs-extrainfo הוֹלֵ֥ךְ לְ⁠דוֹדִ֖⁠י לְ⁠מֵישָׁרִ֑ים דּוֹבֵ֖ב שִׂפְתֵ֥י יְשֵׁנִֽים 1 Some Bible scholars think the speaker in this part of the verse: (1) is the woman. Because the author does not say who is speaking here you should not indicate the speaker explicitly in the text of your translation. However, if you are using section headers to indicate who is speaking, as the UST does, you can indicate that the woman is now speaking. (2) continues to be the man. If you decide that the man is still speaking you do not need a header above this portion, but if you are using headers, you will need a header above the next verse indicating that the woman is speaking (since Bible scholars agree that the speaker is the woman beginning in 7:10 and continuing through at least 8:3). 7:9 thlw rc://*/ta/man/translate/figs-go הוֹלֵ֥ךְ 1 Your language may say “coming” rather than **going** in contexts such as this. Use whichever is more natural. Alternate translation: “coming down” 7:9 lns1 rc://*/ta/man/translate/figs-explicit הוֹלֵ֥ךְ לְ⁠דוֹדִ֖⁠י לְ⁠מֵישָׁרִ֑ים דּוֹבֵ֖ב שִׂפְתֵ֥י יְשֵׁנִֽים 1 The phrases **Going down** and **gliding** both refer to **the best wine** mentioned earlier in the verse. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “Wine which is going down to my beloved smoothly, gliding over the lips of those who sleep” or “Wine which is going down to my beloved smoothly, wine which is gliding over the lips of those who sleep” 7:9 i415 rc://*/ta/man/translate/figs-explicit לְ⁠מֵישָׁרִ֑ים דּוֹבֵ֖ב 1 Here, the word **smoothly** means “freely” and refers to freely flowing **wine**. The word **gliding** here means “flowing.” If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “freely, flowing over” @@ -483,24 +486,28 @@ front:intro an3g 0 # Introduction to the Song of Songs\n\n## Part 1: General 7:13 c2ah rc://*/ta/man/translate/figs-idiom חֲדָשִׁ֖ים גַּם־יְשָׁנִ֑ים 1 Here, the phrase **new ones and also old ones** means “new fruits and also old fruits” and refers to fruit that is ripe (the old fruit) and fruit that has not yet ripened (the new fruit). This phrase as a whole is an idiom which means “all kinds of fruit.” If it would help your readers you could translate the meaning of the idiom or make it explicit that “new ones and also old ones” refers to ripe and unripe fruit. Alternate translation: “fruit that is not yet ripe and also sweet ripe fruit” or “all kinds of fruit” 7:13 jsb8 דּוֹדִ֖⁠י צָפַ֥נְתִּי לָֽ⁠ךְ 1 Alternate translation: “My beloved, I have saved these so that I can give them to you” or “My beloved, I have saved my love so that I can give it to you” 8:intro d35n 0 # Song of Songs 8 General Notes\n\n## Special concepts in this chapter\n\n### Kisses\n\nThe kisses in this chapter are a type of kiss that was only done between a husband a wife. It is an intimate kiss. (See: [[rc://*/ta/man/translate/figs-explicit]])\n\n### Passion\n\nChapter 8 describes the passion that can exist between a husband a wife. The feeling of strong desire for one another. -8:1 me7m rc://*/ta/man/translate/writing-poetry 0 # General Information:\n\n(See also: [[rc://*/ta/man/translate/figs-parallelism]]) -8:1 dp21 rc://*/ta/man/translate/figs-simile you were like my brother 0 A woman could show affection for her brother in public. This woman wanted to be able to show affection for the man in public. -8:1 v5fh you outside 0 Alternate translation: “you in public” -8:1 zyd6 I could kiss you 0 A woman would probably kiss her brother on his cheek order to greet him. -8:1 ec82 would despise me 0 Alternate translation: “would think that I am a bad person” -8:2 s68s rc://*/ta/man/translate/figs-metaphor I would give you spiced wine to drink and some of the juice of my pomegranates 0 The woman uses these images to say that she will give herself to the man and make love with him. -8:3 s92v His left hand … embraces me 0 See how you translated this in [Song of Songs 2:6](../02/05.md). -8:3 e5cp left hand … right hand 0 Alternate translation: “left arm … right arm” -8:3 v65k embraces me 0 Alternate translation: “holds me” -8:4 z8a4 I want you to swear 0 See how you translated this in [Song of Songs 2:7](../02/07.md) -8:4 rk33 rc://*/ta/man/translate/figs-possession בְּנ֣וֹת יְרוּשָׁלִָ֑ם 1 See how you translated the phrase **daughters of Jerusalem** in [1:5](../01/05.md). -8:4 qg8i that you will … until it pleases 0 See how you translated this in [Song of Songs 2:7](../02/07.md). -8:5 a5w5 0 # General Information:\n\nThe fifth part of the book begins here. -8:5 xxv3 rc://*/ta/man/translate/figs-rquestion Who is this who is coming up 0 They are using this question to say that they think the young woman is amazing. A similar phrase was translated in [Song of Songs 6:10](../06/10.md). Alternate translation: “Look at this amazing woman as she comes up” -8:5 p4rr I awakened you 0 Alternate translation: “I woke you up” or “I aroused you” -8:5 zfa2 the apricot tree 0 a tree that produces a small yellow fruit that is very sweet. If your readers will not know what this is, you could use the word for another fruit tree or the general word “fruit tree.” See how you translated this in [Song of Songs 2:3](../02/03.md). -8:5 g9tp there 0 under the apricot tree -8:5 d4ub she delivered you 0 Alternate translation: “she bore you” +8:1 dp21 rc://*/ta/man/translate/figs-idiom מִ֤י יִתֶּנְ⁠ךָ֙ כְּ⁠אָ֣ח לִ֔⁠י יוֹנֵ֖ק שְׁדֵ֣י אִמִּ֑⁠י 1 Here, the woman is using the idiom **Who will give you** to express her wish that the man she loves could be **like a brother** to her (so that she could publicly **kiss** him). If it would help your readers, you could an equivalent idiom from your language that expresses a desire or a wish or you could state the meaning in plain language. Alternate translation: “How I wish that you were like a brother to me, who nursed at the breasts of my mother” or “How I desire that you were like a brother to me, who nursed at the breasts of my mother” +8:1 nh74 rc://*/ta/man/translate/figs-extrainfo מִ֤י יִתֶּנְ⁠ךָ֙ כְּ⁠אָ֣ח לִ֔⁠י יוֹנֵ֖ק שְׁדֵ֣י אִמִּ֑⁠י 1 In the culture at the time time the author wrote this poem it was not socially acceptable for someone to show public affection towards someone they were married to and/or loved romantically but it was acceptable for siblings to give each other non romantic kisses of affection in public (the word **outside** means “in public” here). If it would help your readers you could tell your readers in a footnote that the woman desires that the man she loves be **like a brother** to her so that she could show public affection toward him. +8:1 tdby rc://*/ta/man/translate/writing-poetry מִ֤י יִתֶּנְ⁠ךָ֙ כְּ⁠אָ֣ח לִ֔⁠י יוֹנֵ֖ק שְׁדֵ֣י אִמִּ֑⁠י 1 The phrase **who nursed at the breasts of my mother** describes the word **brother** and has almost the same meaning as the term **brother**. Saying the same thing in slightly different ways is a common feature of Hebrew poetry. If saying the same thing twice might be confusing for your readers, you could combine the phrases into one. Alternate translation: “Who will give you like a brother to me” +8:1-2 wx6j rc://*/ta/man/translate/grammar-connect-condition-hypothetical אֶֽמְצָאֲ⁠ךָ֤ בַ⁠חוּץ֙ אֶשָׁ֣קְ⁠ךָ֔ גַּ֖ם לֹא־יָב֥וּזוּ לִֽ⁠י & אֶנְהָֽגֲ⁠ךָ֗ אֲבִֽיאֲ⁠ךָ֛ אֶל־בֵּ֥ית אִמִּ֖⁠י תְּלַמְּדֵ֑⁠נִי אַשְׁקְ⁠ךָ֙ מִ⁠יַּ֣יִן הָ⁠רֶ֔קַח מֵ⁠עֲסִ֖יס רִמֹּנִֽ⁠י 1 The woman is using a hypothetical situation (the situation of the man being **like a brother** to her and her finding him **outside**) to express what she would then do. Alternate translation: “If you were like a brother to me and if I found you outside, then I would kiss you. Yes, if you were like a brother to me then they would not despise me. If you were like a brother to me then I would lead you; I would bring to the house of my mother who taught me and I would make you drink from the wine of spice, from the juice of my pomegranate” +8:1 ftwb rc://*/ta/man/translate/figs-explicit גַּ֖ם 1 Here, the word **Yes** is used to strongly affirm what follows it in this sentence. Use a natural form in your language for expressing a strong assertion or strong emphasis. +8:2 c9tl rc://*/ta/man/translate/figs-go אֲבִֽיאֲ⁠ךָ֛ אֶל־בֵּ֥ית אִמִּ֖⁠י 1 See how you translated the similar phrase **I had brought him to the house of my mother** [3:4](../03/04.md). Alternate translation: “I would take you to the house of my mother” +8:1 xesp rc://*/ta/man/translate/grammar-connect-logic-result לֹא־יָב֥וּזוּ לִֽ⁠י 1 By saying **they would not despise me** the woman is expressing the result of what would happen if the man she loved were **like a brother** to her and she found him **outside** and kissed him. Use a natural form in your language for expressing reason-result expressions. Alternate translation: “then they would not despise me” +8:2 qs1q אֲבִֽיאֲ⁠ךָ֛ אֶל־בֵּ֥ית אִמִּ֖⁠י תְּלַמְּדֵ֑⁠נִי 1 Alternate translation: “I would bring you to the house of my mother who taught me” +8:2 kdoj rc://*/ta/man/translate/figs-explicit אַשְׁקְ⁠ךָ֙ מִ⁠יַּ֣יִן הָ⁠רֶ֔קַח 1 The phrase **I would make you drink from the wine of spice** means “I would cause you to drink (by giving you) spiced wine.” If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “I would cause you to drink spiced wine” or “I would give you spiced wine to drink” +8:2 snjj rc://*/ta/man/translate/translate-unknown מִ⁠יַּ֣יִן הָ⁠רֶ֔קַח 1 See how you translated the similar phrase “spiced wine” in [7:2](../07/02.md). +8:2 c7vj rc://*/ta/man/translate/figs-euphemism אַשְׁקְ⁠ךָ֙ מִ⁠יַּ֣יִן הָ⁠רֶ֔קַח מֵ⁠עֲסִ֖יס רִמֹּנִֽ⁠י 1 The woman is politely and poetically referring to giving herself sexually to the man by speaking of the action of giving herself to the man as if she were making him **drink from the wine of spice** and drink **from the juice of my pomegranate**. If it would be helpful in your language, you could use a polite way of referring to this in your language, or you could state the meaning plainly. Alternate translation: “I will give myself to you as if I were making you drink from the wine of spice and making you drink pomegranate juice” or “I will give myself to you as if I were giving you spiced wine to drink and giving you pomegranate juice to enjoy” +8:2 vskh rc://*/ta/man/translate/figs-explicit מֵ⁠עֲסִ֖יס רִמֹּנִֽ⁠י 1 Here, the term the ULT translates as **juice** refers to fresh new wine that is sweet. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “from my fresh pomegranate wine” or “from my sweet pomegranate wine” +8:2 mx5r rc://*/ta/man/translate/figs-extrainfo מֵ⁠עֲסִ֖יס רִמֹּנִֽ⁠י 1 The phrase **from the juice of my pomegranate** could further describe the **wine of spice** mentioned in the previous line (and be referring to wine that has spices and pomegranate wine mixed with it) or it could refer to a pomegranate wine that is separate from the **wine of spice**. Because it does not make a difference in how this phrase is translated you do not need to decide one way or another in your translation but if it would help your readers you could make a footnote indicating this. +8:3 vpti rc://*/ta/man/translate/figs-explicit שְׂמֹאל⁠וֹ֙ תַּ֣חַת רֹאשִׁ֔⁠י וִֽ⁠ימִינ֖⁠וֹ תְּחַבְּקֵֽ⁠נִי 1 This verse is identical to [Song of Songs 2:6](../02/06.md). Translate this verse exactly as you translated [2:6](../02/06.md). +8:4 z8a4 rc://*/ta/man/translate/writing-oathformula הִשְׁבַּ֥עְתִּי אֶתְ⁠כֶ֖ם בְּנ֣וֹת יְרוּשָׁלִָ֑ם מַה־תָּעִ֧ירוּ ׀ וּֽ⁠מַה־תְּעֹֽרְר֛וּ אֶת־הָ⁠אַהֲבָ֖ה עַ֥ד שֶׁ⁠תֶּחְפָּֽץ 1 Besides excluding the phrase “by the female gazelles or the does of the field”, this verse is nearly identical to [Song of Songs 2:7](../02/07.md). You should translate this verse in a similar way to how you translated [Song of Songs 2:7](../02/07.md), but because this verse does not have the phrase “by the female gazelles or the does of the field” you should not include that phrase in this verse. +8:5 ljjf rc://*/ta/man/translate/figs-extrainfo מִ֣י זֹ֗את עֹלָה֙ מִן־הַ⁠מִּדְבָּ֔ר מִתְרַפֶּ֖קֶת עַל־דּוֹדָ֑⁠הּ 1 The author does not say who is speaking about the couple here so you should not indicate who you think is speaking explicitly in the text of your translation. However, if you are using section headers to indicate who is speaking, as the UST does, the speakers here are most likely the “daughters of Jerusalem” who spoke several times earlier in the book and who were addressed in the previous verse. +8:5 a5w5 rc://*/ta/man/translate/figs-rquestion מִ֣י זֹ֗את עֹלָה֙ מִן־הַ⁠מִּדְבָּ֔ר מִתְרַפֶּ֖קֶת עַל־דּוֹדָ֑⁠הּ 1 Here, the phrase **Who is that** is a rhetorical question that is used to create a sense of expectation and interest. If you would not use the question form for this purpose in your language, you could translate these words as a statement or an exclamation and communicate the emphasis in another way as modeled by the UST. +8:5 wu6i rc://*/ta/man/translate/figs-explicit עֹלָה֙ 1 The phrase **coming up** is used by the author because the group of people described is traveling **from the wilderness** to Jerusalem. They must travel upward in elevation in order to reach Jerusalem because **the wilderness** is low in the Jordan valley and Jerusalem is built on hills and is therefore high. Use a word or phrase that expresses moving upward in elevation. Alternate translation: “moving upward” or “arising” +8:5 gd2i rc://*/ta/man/translate/figs-go עֹלָה֙ 1 Your language may say “going” rather than **coming** in contexts such as this. Use whichever is more natural. Alternate translation: “going up” +8:5-7 df81 rc://*/ta/man/translate/figs-extrainfo תַּ֤חַת הַ⁠תַּפּ֨וּחַ֙ עֽוֹרַרְתִּ֔י⁠ךָ שָׁ֚מָּ⁠ה חִבְּלַ֣תְ⁠ךָ אִמֶּ֔⁠ךָ שָׁ֖מָּ⁠ה חִבְּלָ֥ה יְלָדַֽתְ⁠ךָ & שִׂימֵ֨⁠נִי כַֽ⁠חוֹתָ֜ם עַל־לִבֶּ֗⁠ךָ כַּֽ⁠חוֹתָם֙ עַל־זְרוֹעֶ֔⁠ךָ כִּֽי־עַזָּ֤ה כַ⁠מָּ֨וֶת֙ אַהֲבָ֔ה קָשָׁ֥ה כִ⁠שְׁא֖וֹל קִנְאָ֑ה רְשָׁפֶ֕י⁠הָ רִשְׁפֵּ֕י אֵ֖שׁ שַׁלְהֶ֥בֶתְ יָֽה & מַ֣יִם רַבִּ֗ים לֹ֤א יֽוּכְלוּ֙ לְ⁠כַבּ֣וֹת אֶת־הָֽ⁠אַהֲבָ֔ה וּ⁠נְהָר֖וֹת לֹ֣א יִשְׁטְפ֑וּ⁠הָ אִם־יִתֵּ֨ן אִ֜ישׁ אֶת־כָּל־ה֤וֹן בֵּית⁠וֹ֙ בָּ⁠אַהֲבָ֔ה בּ֖וֹז יָב֥וּזוּ לֽ⁠וֹ 1 The author does not say who is speaking here so you should not indicate who you think is speaking explicitly in the text of your translation. However, if you are using section headers to indicate who is speaking, as the UST does, you can place a header above this section indicating who the speaker is. Here the speaker could be: (1) the woman. (2) The man. +8:5 iobz rc://*/ta/man/translate/translate-unknown הַ⁠תַּפּ֨וּחַ֙ 1 See how you translated the phrase **apple tree** in [2:3](../02/03.md). +8:5 cf0x חִבְּלַ֣תְ⁠ךָ 1 The phrase the ULT translates as **was in labor with you** could: (1) refer to the process of a mother being in labor and be translated as the ULT models. (2) refer to the act of conception. Alternate translation: “conceived you” 8:6 jr5m rc://*/ta/man/translate/figs-metaphor Set me as a seal over your heart, like a seal on your arm 0 This could mean: (1) because seals were very important, people always kept them around their neck or on their hand. The woman wants to be with the man constantly like a seal, or (2) a seal shows who owns the thing that has the seal on it, and the woman wants herself as the seal on the man’s heart and arm to show that all of his thoughts, emotions, and actions belong to her. (See also: [[rc://*/ta/man/translate/figs-simile]]) 8:6 yzj4 rc://*/ta/man/translate/figs-simile for love is as strong as death 0 Death is very strong because it overcomes even the most powerful people of the world. 8:6 tci8 rc://*/ta/man/translate/figs-simile as unrelenting as Sheol 0 “as tough as Sheol.” Sheol never allows people to come back to life after they have already died. Love is as persistent as Sheol because it never changes. From 77b01de7d19b5445a115b717284f44bee9322e88 Mon Sep 17 00:00:00 2001 From: Carolyn1970 Date: Mon, 18 Sep 2023 20:58:33 +0000 Subject: [PATCH 118/127] Merge Carolyn1970-tc-create-1 into master by Carolyn1970 (#3522) --- tn_MAT.tsv | 26 +++++++++++++------------- 1 file changed, 13 insertions(+), 13 deletions(-) diff --git a/tn_MAT.tsv b/tn_MAT.tsv index 78c487ccbd..2f07cc00bb 100644 --- a/tn_MAT.tsv +++ b/tn_MAT.tsv @@ -1201,7 +1201,7 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 8:34 xb5x rc://*/ta/man/translate/figs-hyperbole πᾶσα ἡ πόλις 1 Matthew says **whole** here as a generalization for emphasis. If it would be helpful in your language, you could use a different way to express the emphasis. Alternate translation: “most of the city” 8:34 j6sp rc://*/ta/man/translate/figs-metonymy πᾶσα ἡ πόλις 1 Here, the phrase **the whole city** represents most of the people who lived in the city. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “most of the people from the city”\n 8:34 nukc rc://*/ta/man/translate/figs-quotations παρεκάλεσαν ὅπως μεταβῇ ἀπὸ τῶν ὁρίων αὐτῶν 1 It may be more natural in your language to have a direct quotation here. Alternate translation: “they begged, ‘Please depart from our region’” -9:intro tg41 0 # Matthew 9 General Notes\n\n## Structure and Formatting\n\n3. Jesus illustrates the kingdom of God through acts of healing (8:1-9:34)\n * Healing a paralytic (9:1–8)\n * Calling Matthew and eating with sinners (9:9–13)\n * Jesus brings something new (9:14–17)\n * Healing a woman and resurrecting a girl (9:18–26)\n * Healing two blind men (9:27–31)\n * Casting a demon out of a mute man (9:32–34)\n4. Jesus teaches about mission and the kingdom (9:35-10:42)\n * More laborers for the harvest (9:35–38)\n\n## Special Concepts in this Chapter\n\n### Healings\n\nIn this chapter, Matthew narrates how Jesus heals a paralyzed man, a woman with a disease that caused bleeding, two blind men, and many other people who were sick. In every case where Matthew describes what happened, Jesus speaks words, or he touches the sick person, or he does both. These stories show how powerful Jesus is. He does not need to use medicine or magic to heal people. Instead, he can just command the sickness to go away or simply touch the person.\n\n### Casting out demons\n\nMatthew clearly distinguishes sick people from people who are controlled by demons. Demons are evil spiritual beings who can control people. They usually use these people to hurt themselves or others. In [9:32–34](../09/32.md), Matthew briefly describes how Jesus drove out a demon who caused the man it controlled to be mute, that is, unable to speak. In response, both the crowds and the Pharisees realize that Jesus is powerful.\n\n### Resurrecting the dead\n\nIn [9:18–19](../09/18.md) and [9:23–26](../09/23.md), Matthew narrates how Jesus raised a girl from the dead. While Jesus describes her as only “sleeping,” he uses this word to indicate that the girl will “wake up” from being dead. The story clearly indicates that the girl had died and that Jesus raises her from the dead by touching her.\n\n### “Sinners”\n\nWhen Matthew uses the word “sinners,” he is describing a group of people whom many Jewish religious groups would have considered to be living in ways that were improper for those who were part of God’s people. Some of these people may have committed significant sins, while others may have disagreed with many of the Jewish religious groups about how Jews could properly behave. If possible, use a word or phrase that identifies people who are not living as many religious groups think that people should live. (See: [[rc://*/tw/dict/bible/kt/sin]])\n\n## Important Figures of Speech in this Chapter\n\n### The short parables in [9:15–17](../09/15.md)\n\nIn these verses, Jesus gives three short parables that emphasize describe how certain things do not go well together. Fasting does not happen during a wedding celebration. An unshrunk piece of cloth does not make a good patch for an old garment. Old wineskins do not make a good container for fresh wine that still needs to ferment. Jesus tells these parables to illustrate how his ministry and preaching do not match well with how people had previously done things. In other words, Jesus wants people to expect what he does to be new, and this may require thinking and doing many new things. You should preserve these parables, since they are not direct metaphors. If necessary, you could introduce them in such a way that your readers recognize that they are parables or illustrations. See the notes on each verse for possible translation options. (See: [[rc://*/ta/man/translate/figs-parables]])\n\n### The harvest metaphor\n\nIn [9:37–38](../09/37.md), Jesus speaks of people who will believe as if they were a harvest of grain, and he speaks of those who preach the gospel as the laborers who work to harvest the grain. Just as when there is a large harvest but only a few laborers, so there are many people who will believe, but only a few people who are preaching the gospel. If possible, preserve the metaphor or express the idea in simile form. See the notes on these verses for translation options. (See: [[rc://*/ta/man/translate/figs-exmetaphor]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nMost of the forms of “you” in this chapter appear in dialogue between Jesus and other people. Because of this, most forms of “you” in this chapter are singular. You should assume forms of “you” are singular unless a note specifies that the form is plural. (See: [[rc://*/ta/man/translate/figs-yousingular]]) +9:intro tg41 0 # Matthew 9 General Notes\n\n## Structure and Formatting\n\n3. Jesus illustrates the kingdom of God through acts of healing (8:1-9:34)\n * Healing a paralytic (9:1–8)\n * Calling Matthew and eating with sinners (9:9–13)\n * Jesus brings something new (9:14–17)\n * Healing a woman and resurrecting a girl (9:18–26)\n * Healing two blind men (9:27–31)\n * Casting a demon out of a mute man (9:32–34)\n4. Jesus teaches about mission and the kingdom (9:35-10:42)\n * More laborers for the harvest (9:35–38)\n\n## Special Concepts in this Chapter\n\n### Healings\n\nIn this chapter, Matthew narrates how Jesus heals a paralyzed man, a woman with a disease that caused bleeding, two blind men, and many other people who were sick. In every case where Matthew describes what happened, Jesus speaks words, or he touches the sick person, or he does both. These stories show how powerful Jesus is. He does not need to use medicine or magic to heal people. Instead, he can just command the sickness to go away or simply touch the person.\n\n### Casting out demons\n\nMatthew clearly distinguishes sick people from people who are controlled by demons. Demons are evil spiritual beings who can control people. They usually use these people to hurt themselves or others. In [9:32–34](../09/32.md), Matthew briefly describes how Jesus drove out a demon who caused the man it controlled to be mute, that is, unable to speak. In response, both the crowds and the Pharisees realize that Jesus is powerful.\n\n### Resurrecting the dead\n\nIn [9:18–19](../09/18.md) and [9:23–26](../09/23.md), Matthew narrates how Jesus raised a girl from the dead. While Jesus describes her as only “sleeping,” he uses this word to indicate that the girl will “wake up” from being dead. The story clearly indicates that the girl had died and that Jesus raises her from the dead by touching her.\n\n### “Sinners”\n\nWhen Matthew uses the word “sinners,” he is describing a group of people whom many Jewish religious groups would have considered to be living in ways that were improper for those who were part of God’s people. Some of these people may have committed significant sins, while others may have disagreed with many of the Jewish religious groups about how Jews could properly behave. If possible, use a word or phrase that identifies people who are not living as many religious groups think that people should live. (See: [[rc://*/tw/dict/bible/kt/sin]])\n\n## Important Figures of Speech in this Chapter\n\n### The short parables in [9:15–17](../09/15.md)\n\nIn these verses, Jesus gives three short parables that describe how certain things do not go well together. Fasting does not happen during a wedding celebration. An unshrunk piece of cloth does not make a good patch for an old garment. Old wineskins do not make a good container for fresh wine that still needs to ferment. Jesus tells these parables to illustrate how his ministry and preaching do not match well with how people had previously done things. In other words, Jesus wants people to expect what he does to be new, and this may require thinking and doing many new things. You should preserve these parables, since they are not direct metaphors. If necessary, you could introduce them in such a way that your readers recognize that they are parables or illustrations. See the notes on each verse for possible translation options. (See: [[rc://*/ta/man/translate/figs-parables]])\n\n### The harvest metaphor\n\nIn [9:37–38](../09/37.md), Jesus speaks of people who will believe as if they were a harvest of grain, and he speaks of those who preach the gospel as the laborers who work to harvest the grain. Just as when there is a large harvest but only a few laborers, so there are many people who will believe, but only a few people who are preaching the gospel. If possible, preserve the metaphor or express the idea in simile form. See the notes on these verses for translation options. (See: [[rc://*/ta/man/translate/figs-exmetaphor]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nMost of the forms of “you” in this chapter appear in dialogue between Jesus and other people. Because of this, most forms of “you” in this chapter are singular. You should assume forms of “you” are singular unless a note specifies that the form is plural. (See: [[rc://*/ta/man/translate/figs-yousingular]]) 9:1 lje9 rc://*/ta/man/translate/figs-explicit διεπέρασεν 1 Here Matthew implies that Jesus **crossed over** the Sea of Galilee. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “he crossed over the lake” 9:1 s8n5 rc://*/ta/man/translate/figs-explicit διεπέρασεν 1 Here, the word **he** refers directly to Jesus, but Matthew implies that the disciples were with him. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “he and his disciples crossed over” 9:1 mwx1 rc://*/ta/man/translate/figs-go ἦλθεν 1 In a context such as this, your language might say “went” instead of **came**. Alternate translation: “went” @@ -1225,18 +1225,18 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 9:4 d499 rc://*/ta/man/translate/figs-metonymy ἐν ταῖς καρδίαις ὑμῶν 1 In Matthew’s culture, **hearts** are the places where humans think and feel. If it would be helpful in your language, you could translate **heart** by referring to the places where humans think and feel in your culture or by expressing the idea plainly. Alternate translation: “in your heads” or “in your minds” 9:5 hae2 rc://*/ta/man/translate/grammar-connect-words-phrases γάρ 1 Here, the word **For** introduces a reason why the scribes should not be thinking evil in their hearts ([9:4](../09/04.md)). If it would be helpful in your language, you could use a word or phrase that introduces a reason or basis for a claim, or you could leave **For** untranslated. Alternate translation: “In fact,” or “I say that because” 9:5 j716 rc://*/ta/man/translate/figs-rquestion τί & ἐστιν εὐκοπώτερον εἰπεῖν, ἀφέωνται σου αἱ ἁμαρτίαι, ἢ εἰπεῖν, ἔγειρε καὶ περιπάτει? 1 Jesus is using the question form to show the scribes which of these things is easier to say. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. He could mean: (1) that saying **Your sins have been forgiven** is **easier** than saying **Get up and walk**. This is because it is easy to show that someone is lying when they try to heal a paralytic, but it is not easy to show that someone is lying when they claim to forgive sins. Alternate translation: “it is easier to say, ‘Your sins have been forgiven,’ than to say, ‘Get up and walk.’” (2) that both things are equally easy to say. Alternate translation: “saying ‘Your sins have been forgiven’ is just as easy as saying, ‘Get up and walk.’” -9:5 mk14 rc://*/ta/man/translate/figs-quotesinquotes εἰπεῖν, ἀφέωνται σου αἱ ἁμαρτίαι, ἢ εἰπεῖν, ἔγειρε καὶ περιπάτει? 1 If it would be clearer in your language, you could translate this sentence so that there are no quotations within a quotation. Alternate translation: “to say that a person’s sins have been forgiven to tell a person to get up and walk” +9:5 mk14 rc://*/ta/man/translate/figs-quotesinquotes εἰπεῖν, ἀφέωνται σου αἱ ἁμαρτίαι, ἢ εἰπεῖν, ἔγειρε καὶ περιπάτει? 1 If it would be clearer in your language, you could translate this sentence so that there are no quotations within a quotation. Alternate translation: “to say that a person’s sins have been forgiven or to tell a person to get up and walk” 9:5 x05v rc://*/ta/man/translate/figs-activepassive ἀφέωνται σου αἱ ἁμαρτίαι 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who does the action, it is clear from the context that it is the person speaking. Alternate translation: “I have forgiven your sins” 9:6 p3nh rc://*/ta/man/translate/grammar-connect-logic-contrast δὲ 1 Here, the word **But** introduces a slight contrast with the comparison in the previous verse. Jesus now shows that he will both forgive and heal the paralytic. If it would be helpful in your language, you could use a word or phrase that introduces a slight contrast, or you could leave **But** untranslated. Alternate translation: “But now,” or “Leaving that aside,” 9:6 ahaf rc://*/ta/man/translate/grammar-connect-logic-goal ἵνα & εἰδῆτε ὅτι ἐξουσίαν ἔχει ὁ Υἱὸς τοῦ Ἀνθρώπου ἐπὶ τῆς γῆς ἀφιέναι ἁμαρτίας (τότε λέγει τῷ παραλυτικῷ), ἐγερθεὶς 1 Here, the phrase **in order that** introduces the purpose for which Jesus **says to the paralytic** the commands that he gives. If it would be helpful in your language, you could use a form that provides the stated purpose for which a person performs an action. Alternate translation: “here is what I will do so that you might know that the Son of Man has authority on the earth to forgive sins.’ Then, he says to the paralytic, ‘Getting up” 9:6 n5sf rc://*/ta/man/translate/figs-yousingular εἰδῆτε & σου & σου 1 Here, the **you** is plural and is addressed to the scribes, but both instances of **your** are singular and are addressed to the paralytic. 9:6 td1z rc://*/ta/man/translate/figs-123person ἔχει ὁ Υἱὸς τοῦ Ἀνθρώπου 1 Here Jesus speaks about himself in the third person. If it would be helpful in your language, you could use the first person. Alternate translation: “I, the Son of Man, have” 9:6 k6rw rc://*/ta/man/translate/figs-abstractnouns ἐξουσίαν ἔχει 1 If your language does not use an abstract noun for the idea of **authority**, you could express the same idea in another way. Alternate translation: “has been authorized” -9:6 s838 rc://*/ta/man/translate/translate-unknown τῷ παραλυτικῷ 1 The word **paralytic** describes people who are not able to use or control some or all of their arms and legs because of injury or sickness. See how you translated **paralytic** in [9:2](../09/02.md). Alternate translation: “to the paralyzed person” or “the person who could not move his limbs” +9:6 s838 rc://*/ta/man/translate/translate-unknown τῷ παραλυτικῷ 1 The word **paralytic** describes people who are not able to use or control some or all of their arms and legs because of injury or sickness. See how you translated **paralytic** in [9:2](../09/02.md). Alternate translation: “to the paralyzed person” or “to the person who could not move his limbs” 9:6 w7q0 rc://*/ta/man/translate/translate-unknown τὴν κλίνην 1 A **mat** was a portable bed that could also be used to transport a person. See how you translated this word in [9:2](../09/02.md). Alternate translation: “stretcher” 9:7 fx6c rc://*/ta/man/translate/figs-explicit ἐγερθεὶς, ἀπῆλθεν 1 The implication is that the man was able to get up because Jesus had healed him. If it would be helpful to your readers, you could make this idea more explicit. Alternate translation: “having been healed, he got up and went away” 9:8 hnme rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the word **Now** introduces the next action in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next action, or you could leave **Now** untranslated. Alternate translation: “Then,” -9:8 ae9h rc://*/ta/man/translate/writing-pronouns ἰδόντες & οἱ ὄχλοι 1 Here, the word **this** refers how Jesus had healed the paralytic man. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “when the crowds had seen Jesus heal the man” +9:8 ae9h rc://*/ta/man/translate/writing-pronouns ἰδόντες & οἱ ὄχλοι 1 Here, the word **this** refers to how Jesus had healed the paralytic man. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “when the crowds had seen Jesus heal the man” 9:8 v9yc rc://*/ta/man/translate/translate-textvariants ἐφοβήθησαν 1 Many ancient manuscripts read **they were afraid**. The ULT follows that reading. Other ancient manuscripts read “they marveled.” If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. 9:8 sif8 rc://*/ta/man/translate/figs-explicit τὸν δόντα ἐξουσίαν τοιαύτην τοῖς ἀνθρώποις 1 Here this phrase further describes **God**. If it would be helpful in your language, you could make the relationship more explicit. Alternate translation: “who has given such authority to men” or “the one having given such authority to men” 9:8 x71s rc://*/ta/man/translate/figs-abstractnouns τὸν δόντα ἐξουσίαν τοιαύτην τοῖς ἀνθρώποις 1 If your language does not use an abstract noun for the idea of **authority**, you could express the same idea in another way. Alternate translation: “having authorized men to do such things” @@ -1248,14 +1248,14 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 9:9 puwg rc://*/ta/man/translate/writing-pronouns λέγει αὐτῷ 1 Here, the pronoun **he** refers to Jesus, and the pronoun **him** refers to Matthew. If this is not clear for your readers, you could use the people’s names here. Alternate translation: “Jesus says to Matthew” 9:9 sat5 rc://*/ta/man/translate/translate-tense λέγει 1 To call attention to a development in the story, Matthew uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “he said” 9:9 q0bp rc://*/ta/man/translate/writing-pronouns ἠκολούθησεν αὐτῷ 1 Here, the pronoun **he** refers to Matthew, and the pronoun **him** refers to Jesus. If this is not clear for your readers, you could use the people’s names here. Alternate translation: “Matthew followed Jesus” -9:10 zduj rc://*/ta/man/translate/figs-idiom καὶ ἐγένετο 1 Here, the phrase **And it happened that** introduces something that happened soon after what Matthew previously narrated. If it would be helpful in your language, you use a word or phrase that introduces an event that came soon after the previous event. Alternate translation: “Soon after that,” +9:10 zduj rc://*/ta/man/translate/figs-idiom καὶ ἐγένετο 1 Here, the phrase **And it happened that** introduces something that happened soon after what Matthew previously narrated. If it would be helpful in your language, you could use a word or phrase that introduces an event that came soon after the previous event. Alternate translation: “Soon after that,” 9:10 f9lh rc://*/ta/man/translate/figs-explicit ἀνακειμένου 1 In Jesus’ culture, people would usually recline, or lay on one side, when they were eating. If it would be helpful in your language, you could refer to the position in which people eat in your culture, or you could just refer to eating. Alternate translation: “was sitting down to eat” or “was eating” 9:10 js9r rc://*/ta/man/translate/figs-explicit τῇ οἰκίᾳ 1 Here it is implied that this is Matthew’s **house**. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “Matthew’s house” 9:10 e3iw rc://*/ta/man/translate/figs-exclamations ἰδοὺ 1 Here, the word **behold** draws the attention of the audience and asks them to listen carefully. If it would be helpful in your language, you could express **behold** with a word or phrase that asks the audience to listen, or you could draw the audience’s attention in another way. Alternate translation: “picture this” or “suddenly” 9:11 coh9 rc://*/ta/man/translate/writing-pronouns ἰδόντες 1 Here, the word **this** refers to how Jesus was feasting with tax collectors and sinners. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “having seen that Jesus was feasting in this way” 9:11 zk8n rc://*/ta/man/translate/writing-pronouns αὐτοῦ 1 The pronoun **his** refers to Jesus. If this is not clear for your readers, you could use the person's name here. Alternate translation: “Jesus’” 9:11 z4h5 rc://*/ta/man/translate/figs-rquestion διὰ τί μετὰ τῶν τελωνῶν καὶ ἁμαρτωλῶν ἐσθίει ὁ διδάσκαλος ὑμῶν? 1 The Pharisees are using the question form to criticize what Jesus is doing. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “Your teacher has no reason to eat with tax collectors and sinners.” or “Your teacher should not eat with tax collectors and sinners!” -9:11 mjow rc://*/ta/man/translate/figs-yousingular ὑμῶν 1 Here, the word **you** is plural because the Pharisees are speaking Jesus’ disciples. +9:11 mjow rc://*/ta/man/translate/figs-yousingular ὑμῶν 1 Here, the word **you** is plural because the Pharisees are speaking to Jesus’ disciples. 9:12 iimz rc://*/ta/man/translate/writing-pronouns ὁ 1 The pronoun **he** refers to Jesus. If this is not clear for your readers, you could use the person's name here. Alternate translation: “Jesus” 9:12 m7fm rc://*/ta/man/translate/writing-pronouns ἀκούσας 1 Here, the word **this** refers to what the Pharisees asked the disciples. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “having heard what the Pharisees asked” 9:12 tl42 rc://*/ta/man/translate/writing-proverbs οὐ χρείαν ἔχουσιν οἱ ἰσχύοντες ἰατροῦ, ἀλλὰ οἱ κακῶς ἔχοντες 1 Jesus begins his response by quoting or creating a proverb, a short saying about something that is generally true in life. This proverb draws a figurative comparison. Just as sick people need to see a doctor to be healed, so sinners need to see Jesus in order to be forgiven and restored. But since Jesus explains the comparison in the next verse, you do not need to explain it here. Rather, you could translate the proverb itself in a way that will be meaningful in your language and culture. Alternate translation: “People who are well do not need to see a doctor, but people who are unwell do” @@ -1279,9 +1279,9 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 9:14 ksqy rc://*/ta/man/translate/writing-quotations λέγοντες 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “and they said” 9:14 halx rc://*/ta/man/translate/figs-infostructure διὰ τί ἡμεῖς καὶ οἱ Φαρισαῖοι νηστεύομεν πολλά, οἱ δὲ μαθηταί σου οὐ νηστεύουσιν? 1 If it would be helpful in your language, you could turn this sentence into two sentences, one giving the reason for the question, and the other asking the question. Alternate translation: “We and the Pharisees often fast. For what reason do your disciples not fast?” 9:14 p31d rc://*/ta/man/translate/figs-exclusive ἡμεῖς 1 Here, the word **we** refers only to the **disciples of John**. It does not include Jesus or his disciples. Your language may require you to mark this form. -9:15 vmgs rc://*/ta/man/translate/figs-parables μὴ δύνανται οἱ υἱοὶ τοῦ νυμφῶνος πενθεῖν, ἐφ’ ὅσον μετ’ αὐτῶν ἐστιν ὁ νυμφίος? ἐλεύσονται δὲ ἡμέραι ὅταν ἀπαρθῇ ἀπ’ αὐτῶν ὁ νυμφίος, καὶ τότε νηστεύσουσιν 1 To help John’s disciples understand why his disciples do not fast, Jesus offers a brief illustration. He wants John’s disciples to think of him as if he were a **bridegroom** and of his disciples as if they were the **sons of the bridal chamber**. You should preserve the form of the parable, but if it would be helpful in your language, you could state explicitly that Jesus is like the **bridegroom**, and his disciples are like the the **sons of the bridal chamber**. Alternate translation: “The sons of the bridal chamber are not able to mourn while the bridegroom is still with them, are they? But days will come when the bridegroom will be taken away from them, and then they will fast. I am like the bridegroom, and my disciples are like the sons of the bridal chamber.” -9:15 r8if rc://*/ta/man/translate/figs-rquestion μὴ δύνανται οἱ υἱοὶ τοῦ νυμφῶνος πενθεῖν, ἐφ’ ὅσον μετ’ αὐτῶν ἐστιν ὁ νυμφίος? 1 Jesus is using the question form to teach John’s disciples. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “The sons of the bridal chamber are certainly not able to mourn while the bridegroom is still with them.” or “The sons of bridal chamber cannot mourn while the bridegroom is still with them!” -9:15 xnp8 rc://*/ta/man/translate/figs-idiom οἱ υἱοὶ τοῦ νυμφῶνος 1 The expression **sons of** describes people who shares the qualities of something. In this case, Jesus is describing people who share the quality of being an integral part of a wedding. These are the male friends who attend the groom during the ceremony and the festivities. Alternate translation: “The groom’s attendants” +9:15 vmgs rc://*/ta/man/translate/figs-parables μὴ δύνανται οἱ υἱοὶ τοῦ νυμφῶνος πενθεῖν, ἐφ’ ὅσον μετ’ αὐτῶν ἐστιν ὁ νυμφίος? ἐλεύσονται δὲ ἡμέραι ὅταν ἀπαρθῇ ἀπ’ αὐτῶν ὁ νυμφίος, καὶ τότε νηστεύσουσιν 1 To help John’s disciples understand why his disciples do not fast, Jesus offers a brief illustration. He wants John’s disciples to think of him as if he were a **bridegroom** and of his disciples as if they were the **sons of the bridal chamber**. You should preserve the form of the parable, but if it would be helpful in your language, you could state explicitly that Jesus is like the **bridegroom**, and his disciples are like the **sons of the bridal chamber**. Alternate translation: “The sons of the bridal chamber are not able to mourn while the bridegroom is still with them, are they? But days will come when the bridegroom will be taken away from them, and then they will fast. I am like the bridegroom, and my disciples are like the sons of the bridal chamber.” +9:15 r8if rc://*/ta/man/translate/figs-rquestion μὴ δύνανται οἱ υἱοὶ τοῦ νυμφῶνος πενθεῖν, ἐφ’ ὅσον μετ’ αὐτῶν ἐστιν ὁ νυμφίος? 1 Jesus is using the question form to teach John’s disciples. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “The sons of the bridal chamber are certainly not able to mourn while the bridegroom is still with them.” or “The sons of the bridal chamber cannot mourn while the bridegroom is still with them!” +9:15 xnp8 rc://*/ta/man/translate/figs-idiom οἱ υἱοὶ τοῦ νυμφῶνος 1 The expression **sons of** describes people who share the qualities of something. In this case, Jesus is describing people who share the quality of being an integral part of a wedding. These are the male friends who attend the groom during the ceremony and the festivities. Alternate translation: “The groom’s attendants” 9:15 iz9s rc://*/ta/man/translate/figs-idiom ἐλεύσονται & ἡμέραι ὅταν 1 Here Jesus is using the word **days** to refer to a particular time. If it would be helpful in your language, you could use a similar form or state the meaning plainly. Alternate translation: “a time will come when” or “there will be a time when” 9:15 p6hz rc://*/ta/man/translate/figs-activepassive ἀπαρθῇ & ὁ νυμφίος 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who does the action, you could use an indefinite subject. Alternate translation: “someone will take the bridegroom away” 9:16 je5p rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the word **Now** introduces another example that Jesus uses to explain why his disciples do not fast. If it would be helpful in your language, you could use a word or phrase that introduces another example, or you could leave **Now** untranslated. Alternate translation: “Further,” or “Again,” @@ -1289,14 +1289,14 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 9:16 i1zy rc://*/ta/man/translate/figs-explicit οὐδεὶς & ἐπιβάλλει ἐπίβλημα ῥάκους ἀγνάφου ἐπὶ ἱματίῳ παλαιῷ 1 Here Jesus refers to the practice of patching a hole or tear in a **garment** by sewing or attaching a **patch** to the **garment** to cover the hole or tear. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “no one patches an old garment with a patch of unshrunk cloth” 9:16 yf98 rc://*/ta/man/translate/figs-explicit αἴρει & τὸ πλήρωμα αὐτοῦ ἀπὸ τοῦ ἱματίου 1 Here Jesus implies that the **patch** will tear away when the garment is washed, because the **patch** will shrink and rip the **old garment**. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “when the garment is washed, its patch will shrink and tear away from the garment” 9:17 s13y rc://*/ta/man/translate/figs-parables οὐδὲ βάλλουσιν οἶνον νέον εἰς ἀσκοὺς παλαιούς; εἰ δὲ μή γε, ῥήγνυνται οἱ ἀσκοί, καὶ ὁ οἶνος ἐκχεῖται καὶ οἱ ἀσκοὶ ἀπόλλυνται. ἀλλὰ βάλλουσιν οἶνον νέον εἰς ἀσκοὺς καινούς, καὶ ἀμφότεροι συντηροῦνται 1 To help John’s disciples understand why his disciples do not fast, Jesus offers another brief illustration. He wants John’s disciples to think of the new things that he teaches and does as **new wine** and of the current ways of doing things as if they were **old wineskins**. You should preserve the form of the parable, but if it would be helpful in your language, you could state explicitly that what Jesus does and teaches is like the **new wine**, and the normal way of doing things is like **old wineskins**. Alternate translation: “Neither do they put new wine into old wineskins. But if not, the skins are burst, and the wine is spilled, and the wineskins are destroyed. Instead, they put new wine into new wineskins, and both are preserved. What I say and do is like the new wine, and the normal way of doing things is like the old wineskins.” -9:17 pyk4 rc://*/ta/man/translate/writing-pronouns οὐδὲ βάλλουσιν & βάλλουσιν 1 Here, the pronoun **they** refers to people in general. If it would be helpful in your language, you could use a form that generally to people. Alternate translation: “Likewise, no one puts … a person puts” +9:17 pyk4 rc://*/ta/man/translate/writing-pronouns οὐδὲ βάλλουσιν & βάλλουσιν 1 Here, the pronoun **they** refers to people in general. If it would be helpful in your language, you could use a form that refers generally to people. Alternate translation: “Likewise, no one puts … a person puts” 9:17 plli rc://*/ta/man/translate/figs-hypo εἰ δὲ μή γε 1 Here, the phrases **But if not** introduces what would happen if people actually did **put new wine into old wineskins**. If it would be helpful in your language, you could use a word or phrase that introduces this kind of hypothetical situation. Alternate translation: “Otherwise” or “But supposing that they actually do that” 9:17 hv8f rc://*/ta/man/translate/figs-activepassive ῥήγνυνται οἱ ἀσκοί, καὶ ὁ οἶνος ἐκχεῖται καὶ οἱ ἀσκοὶ ἀπόλλυνται 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “the new wine bursts the skins, and the wine spills out, and the wineskins become useless” 9:17 jjbh rc://*/ta/man/translate/figs-explicit ῥήγνυνται οἱ ἀσκοί 1 Here Jesus implies that the **new wine**, when it ferments, will expand and **burst** the **skins**, which are **old** and so no longer able to stretch. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “when the wine ferments, the skins cannot stretch and are burst” 9:17 l68m rc://*/ta/man/translate/grammar-connect-logic-contrast ἀμφότεροι 1 Here, the word **both** refers to the **new wine** and the **fresh wineskins**. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “both wine and wineskins” 9:17 i8v4 rc://*/ta/man/translate/figs-activepassive ἀμφότεροι συντηροῦνται 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “that preserves both” or “both are safe” 9:18 a7ax rc://*/ta/man/translate/writing-newevent ταῦτα αὐτοῦ λαλοῦντος αὐτοῖς 1 Here Matthew uses the clause **{While} he was saying these things to them** to introduce a new event that began while Jesus was saying the words that Matthew records in the previous verses. If it would be helpful in your language, you could use a form that introduces a new event that began during the previous event. Alternate translation: “Something happened while Jesus was saying these things to them:” -9:18 n1i6 rc://*/ta/man/translate/writing-pronouns αὐτοῦ & αὐτοῖς & αὐτῷ 1 Here, the pronouns **he** and **him** refer to Jesus, and the pronoun **them** refers to the disciples of John the Baptist. If it would be helpful in your language, you could use the people’s names here. Alternate translation: “Jesus … John the Baptist’s disciples … to Jesus” +9:18 n1i6 rc://*/ta/man/translate/writing-pronouns αὐτοῦ & αὐτοῖς & αὐτῷ 1 Here, the pronouns **he** and **him** refer to Jesus, and the pronoun **them** refers to the disciples of John the Baptist. If it would be helpful in your language, you could use the people’s names here. Alternate translation: “Jesus … to John the Baptist’s disciples … to Jesus” 9:18 z44w rc://*/ta/man/translate/figs-exclamations ἰδοὺ 1 Here, the word **behold** draws the attention of the audience and asks them to listen carefully. If it would be helpful in your language, you could express **behold** with a word or phrase that asks the audience to listen, or you could draw the audience’s attention in another way. Alternate translation: “picture this” or “suddenly” 9:18 a4s2 rc://*/ta/man/translate/writing-participants ἄρχων εἷς προσελθὼν, προσεκύνει 1 Here Matthew introduces the **official** as a new character in the story. Use a natural form in your language for introducing a new character. Alternate translation: “a man approached. He was an official, and he bowed down” 9:18 lpst rc://*/ta/man/translate/figs-extrainfo ἄρχων εἷς 1 While Mark and Luke identify this man as the ruler or leader of a synagogue, Matthew uses a more general title to identify him as a leader or important person. Since Matthew did not specify exactly what position this man had, you should use a general term for a leader or important person. Alternate translation: “a certain leader” or “a certain prominent man” @@ -1316,11 +1316,11 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 9:21 sj2w rc://*/ta/man/translate/figs-quotations ἐν ἑαυτῇ, ἐὰν μόνον ἅψωμαι τοῦ ἱματίου αὐτοῦ, σωθήσομαι 1 It may be more natural in your language to have an indirect quotation here. Alternate translation: “to herself that if she could only touch his cloak, she would be saved” 9:21 ni7t rc://*/ta/man/translate/figs-explicit μόνον ἅψωμαι 1 Here, the word **only** indicates that the woman thinks that, to be healed, she does not need to do anything more than **touch** Jesus’ garment. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “all I do is touch” or “I can just touch” 9:21 ukb8 rc://*/ta/man/translate/figs-activepassive σωθήσομαι 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who does the action, you could indicate that is God or Jesus himself. Alternate translation: “God will save me” or “he will save me” -9:22 x398 rc://*/ta/man/translate/figs-metaphor θύγατερ 1 Here Jesus calls the woman **Daughter** to indicate that he cares for her. The word could implies that the woman was younger than Jesus. The woman was not actually Jesus’ daughter. If it would be helpful in your language, you could use a form of address that an older person would use to show that they care for a younger person. Alternate translation: “My friend” or “Dear woman”\n +9:22 x398 rc://*/ta/man/translate/figs-metaphor θύγατερ 1 Here Jesus calls the woman **Daughter** to indicate that he cares for her. The word implies that the woman was younger than Jesus. The woman was not actually Jesus’ daughter. If it would be helpful in your language, you could use a form of address that an older person would use to show that they care for a younger person. Alternate translation: “My friend” or “Dear woman”\n 9:22 ih1u rc://*/ta/man/translate/figs-abstractnouns θάρσει 1 If your language does not use an abstract noun for the idea of **courage**, you could express the same idea in another way. Alternate translation: “be courageous” 9:22 h2m6 rc://*/ta/man/translate/figs-abstractnouns ἡ πίστις σου σέσωκέν σε 1 If your language does not use an abstract noun for the idea of **faith**, you could express the same idea in another way. Alternate translation: “you believed, and that has caused you to be saved” 9:22 q6ca rc://*/ta/man/translate/figs-personification ἡ πίστις σου σέσωκέν σε 1 Jesus speaks of the woman’s **faith** as if it had actively **saved** her. He means that her **faith** was the necessary condition for the healing that she received from God. Alternate translation: “because of your faith, you have been saved” -9:22 zv2n rc://*/ta/man/translate/figs-activepassive ἐσώθη ἡ γυνὴ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who does the action, you could indicate that is God or Jesus himself. Alternate translation: “God saved the woman” or “Jesus saved the woman” +9:22 zv2n rc://*/ta/man/translate/figs-activepassive ἐσώθη ἡ γυνὴ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who does the action, you could indicate that it is God or Jesus himself. Alternate translation: “God saved the woman” or “Jesus saved the woman” 9:22 olzh rc://*/ta/man/translate/figs-idiom ἀπὸ τῆς ὥρας ἐκείνης 1 Here, the phrase **from that hour** indicates that the woman was healed at the time when she encountered Jesus. If it would be helpful in your language, you could use a comparable expression or state the meaning plainly. Alternate translation: “from that moment on” 9:23 q47m rc://*/ta/man/translate/figs-go ἐλθὼν 1 In a context such as this, your language might say “gone” instead of **come**. Alternate translation: “having gone” 9:23 jae1 rc://*/ta/man/translate/translate-unknown τοὺς αὐλητὰς 1 A **flute** is a musical instrument. It is a thin, hollow rod, and people blow into one end of it to make sounds. In Jesus’ culture, people often hired **flute players** to play music at funerals. If your readers would not be familiar with this type of instrument or why people are playing it when someone dies, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “people playing funeral songs” or “the musicians for the funeral” From 2e0879e0bfd9819c388aae70e2d0e28a0798af90 Mon Sep 17 00:00:00 2001 From: Stephen Wunrow Date: Mon, 18 Sep 2023 22:35:09 +0000 Subject: [PATCH 119/127] =?UTF-8?q?Removing=20(=E1=BC=80=CE=BC=CE=B7=CE=BD?= =?UTF-8?q?)=20=CE=BB=CE=B5=CE=B3=CF=89=20=E1=BD=91=CE=BC=CE=B9=CE=BD=20no?= =?UTF-8?q?tes=20in=20Matthew=20(#3532)?= MIME-Version: 1.0 Content-Type: text/plain; charset=UTF-8 Content-Transfer-Encoding: 8bit Reviewed-on: https://git.door43.org/unfoldingWord/en_tn/pulls/3532 --- tn_MAT.tsv | 37 ------------------------------------- 1 file changed, 37 deletions(-) diff --git a/tn_MAT.tsv b/tn_MAT.tsv index 2f07cc00bb..f5fda6255e 100644 --- a/tn_MAT.tsv +++ b/tn_MAT.tsv @@ -493,7 +493,6 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 5:17 gg3k rc://*/ta/man/translate/figs-metonymy τοὺς προφήτας 1 Here, **the prophets** represents what the prophets said and wrote. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “the writings of the prophets” 5:17 re9h rc://*/ta/man/translate/figs-ellipsis οὐκ ἦλθον καταλῦσαι, ἀλλὰ πληρῶσαι 1 Jesus is leaving out some of the words that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the context. Alternate translation: “I came not to destroy them. Rather, I came to fulfill them” 5:18 kgjk rc://*/ta/man/translate/grammar-connect-logic-result γὰρ 1 Here, the word **For** introduces a reason or basis for Jesus’ statement that he did not come to destroy the Scriptures but to fulfill them. If it would be helpful in your language, you could use a word or phrase that introduces a reason or basis for a claim, or you could leave **For** untranslated. Alternate translation: “In fact,” or “That is because,” -5:18 cqiz ἀμὴν & λέγω ὑμῖν 1 Jesus says this to emphasize what he is about to tell his disciples. Use a natural form in your language for emphasizing the truth and importance of a statement. Alternate translation: “I can assure you” 5:18 rpye rc://*/ta/man/translate/figs-explicit ἕως ἂν παρέλθῃ ὁ οὐρανὸς καὶ ἡ γῆ 1 Here Jesus refers to how **the heaven and the earth** that currently exist will pass away, and God will either renew them or make new ones. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “until this world ends” or “until God recreates the heaven and the earth” 5:18 cv3m rc://*/ta/man/translate/figs-merism ὁ οὐρανὸς καὶ ἡ γῆ 1 Here, Jesus is referring to all of the created world by naming the parts that are at the extreme ends of it. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “all creation” or “the universe” 5:18 ylz6 rc://*/ta/man/translate/translate-unknown ἰῶτα ἓν ἢ μία κερέα 1 A **jot** is a very small letter or character used in writing. A **tittle** is a small part of a letter or character. If your readers would not be familiar with these terms, you could use the names of the smallest parts of the writing system in your area or you could use more general terms. Alternate translation: “one word or one part of a word” or “one character or stroke in a character” @@ -507,7 +506,6 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 5:19 hxl1 rc://*/ta/man/translate/figs-gendernotations τοὺς ἀνθρώπους 1 Although the term **men** is masculine, Jesus is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “men and women” or “others” 5:19 yc45 rc://*/ta/man/translate/figs-activepassive ὃς δ’ ἂν ποιήσῃ καὶ διδάξῃ, οὗτος μέγας κληθήσεται ἐν τῇ Βασιλεία τῶν Οὐρανῶν 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was God. You may also need to rearrange the elements in the sentence. Alternate translation: “But God will call great in the kingdom of the heavens anyone who does and teaches them” 5:20 zvia rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 Here, the word **For** introduces a further explanation of what Jesus said in the previous verse about how important it is to obey even the least important laws. If it would be helpful in your language, you could use a word or phrase that introduces a further explanation, or you could leave **For** untranslated. Alternate translation: “In fact,” or “Even more,” -5:20 p2yq λέγω & ὑμῖν 1 Jesus says this to emphasize what he is about to tell his disciples. Use a natural form in your language for emphasizing the importance of a statement. Alternate translation: “I can assure you” 5:20 zqr6 rc://*/ta/man/translate/grammar-connect-exceptions ἐὰν μὴ περισσεύσῃ ὑμῶν ἡ δικαιοσύνη πλεῖον τῶν γραμματέων καὶ Φαρισαίων, οὐ μὴ εἰσέλθητε εἰς τὴν Βασιλείαν τῶν Οὐρανῶν 1 If, in your language, it would appear that Jesus was contradicting a statement that he was about to make, you could reword this to avoid using an exception clause. Alternate translation: “you will only enter into the kingdom of the heavens if your righteousness abounds more than that of the scribes and Pharisees” 5:20 ipn3 rc://*/ta/man/translate/figs-abstractnouns περισσεύσῃ ὑμῶν ἡ δικαιοσύνη πλεῖον τῶν γραμματέων 1 If your language does not use an abstract noun for the idea of **righteousness**, you could express the same idea in another way. Alternate translation: “you are more righteous than the scribes” 5:20 l3lv rc://*/ta/man/translate/figs-doublenegatives οὐ μὴ 1 The words translated **certainly not** are two negative words. In this construction, the second negative does not cancel the first to create a positive meaning. Instead, it gives greater emphasis to the negative. If your language can use two negatives that do not cancel one another to create a positive meaning, you could use a double negative here. If your language does not use two negatives in that way, you could translate with one strong negative, as the ULT does. Alternate translation: “by no means” @@ -558,7 +556,6 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 5:25 gcm5 rc://*/ta/man/translate/translate-unknown τῷ ὑπηρέτῃ 1 Here, **the officer** is a person who has authority to carry out the decisions of a judge. Usually this involves bringing people to jail if they have been declared guilty by the judge. Alternate translation: “to the one who carries out the judge’s orders” 5:25 drhp rc://*/ta/man/translate/figs-idiom εἰς φυλακὴν βληθήσῃ 1 Here, the phrase **thrown into prison** refers to someone being locked up in **prison**. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “you will be put into prison” or “you will be locked up in prison” 5:25 pzh4 rc://*/ta/man/translate/figs-activepassive βληθήσῃ 1 If your language does not use the passive form, you can state this in active form or in another way that is natural in your language. Alternate translation: “the officer will throw you” -5:26 e5ip ἀμὴν, λέγω σοι 1 Jesus says this to emphasize what he is about to tell his disciples. Use a natural form in your language for emphasizing the truth and importance of a statement. Alternate translation: “I can assure you” 5:26 uu76 rc://*/ta/man/translate/figs-youcrowd σοι, οὐ μὴ ἐξέλθῃς & ἀποδῷς 1 Even though Jesus is speaking to many disciples, he is addressing an individual situation, so **you** is singular throughout this verse. But if the singular form would not be natural in your language for someone who is speaking to a group of people, you could use the plural form of **you** in your translation. 5:26 l1xl rc://*/ta/man/translate/figs-doublenegatives οὐ μὴ 1 The words translated **certainly not** are two negative words. In this construction, the second negative does not cancel the first to create a positive meaning. Instead, it gives greater emphasis to the negative. If your language can use two negatives that do not cancel one another to create a positive meaning, you could use a double negative here. If your language does not use two negatives in that way, you could translate with one strong negative, as the ULT does. Alternate translation: “by no means” 5:26 z8sl rc://*/ta/man/translate/figs-go οὐ μὴ ἐξέλθῃς 1 In a context such as this, your language might say “go” instead of **come**. Alternate translation: “you will certainly not go out” @@ -704,7 +701,6 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 6:2 bc9b rc://*/ta/man/translate/figs-explicit ἐν ταῖς συναγωγαῖς καὶ ἐν ταῖς ῥύμαις 1 These locations were public places where many people would hear the **trumpet**. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “in public areas like synagogues and streets” 6:2 dk6u rc://*/ta/man/translate/figs-activepassive ὅπως δοξασθῶσιν ὑπὸ τῶν ἀνθρώπων 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “so that men may glorify them” 6:2 snan rc://*/ta/man/translate/figs-gendernotations τῶν ἀνθρώπων 1 Although the term **men** is masculine, Jesus is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “men and women” or “people” -6:2 uh89 ἀμὴν, λέγω ὑμῖν 1 Jesus says this to emphasize what he is about to tell his disciples. Use a natural form in your language for emphasizing the truth and importance of a statement. Alternate translation: “I can assure you” 6:2 q6dq rc://*/ta/man/translate/figs-explicit ἀπέχουσιν τὸν μισθὸν αὐτῶν 1 Here Jesus means that they have received their entire **reward** from **men**, and God will not reward them any further. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “they have already received all the reward they will get” or “God will not give them any reward beyond that” 6:3 z4c1 rc://*/ta/man/translate/figs-youcrowd σοῦ & σου & σου 1 Even though Jesus is speaking to many disciples, he is addressing an individual situation, so **you** and **your** are singular throughout this verse. But if the singular form would not be natural in your language for someone who is speaking to a group of people, you could use the plural forms of **you** and **your** in your translation. 6:3 t3s1 rc://*/ta/man/translate/grammar-connect-time-simultaneous ποιοῦντος ἐλεημοσύνην 1 Here, the phrase **giving alms** identifies the situation in which people should follow this command. If it would be helpful in your language, you could use a word or phrase that makes this relationship clearer. Alternate translation: “whenever you give alms” or “as you are giving alms” @@ -718,7 +714,6 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 6:5 rzpj rc://*/ta/man/translate/figs-activepassive φανῶσιν τοῖς ἀνθρώποις 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “men may see them” 6:5 c3tr rc://*/ta/man/translate/figs-explicit φανῶσιν 1 Here Jesus implies not only that these people want to be **seen** but also that they want to be honored or praised. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “they may be seen and honored” or “they may be seen and praised” 6:5 ub7u rc://*/ta/man/translate/figs-gendernotations τοῖς ἀνθρώποις 1 Although the term **men** is masculine, Jesus is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “men and women” or “people” -6:5 t44t ἀμὴν, λέγω ὑμῖν 1 Jesus says this to emphasize what he is about to tell his disciples. Use a natural form in your language for emphasizing the truth and importance of a statement. Alternate translation: “I can assure you” 6:5 s8vh rc://*/ta/man/translate/figs-explicit ἀπέχουσι τὸν μισθὸν αὐτῶν 1 Here Jesus means that they have received their entire **reward** from men, and God will not reward them any further. See how you translated this clause in [6:2](../06/02.md). Alternate translation: “they have already received all the reward they will get” or “God will not give them any reward beyond that” 6:6 yb5k rc://*/ta/man/translate/grammar-connect-logic-contrast σὺ δὲ 1 Here, the phrase **But you** introduces what Jesus wants each of his disciples to do in contrast to what the “hypocrites” do, which he described in the previous verse ([6:5](../06/05.md)). If it would be helpful in your language, you could use a word or phrase that introduces this kind of contrast. Alternate translation: “As for you, however” 6:6 ef9a rc://*/ta/man/translate/figs-youcrowd σὺ & εἴσελθε & σου & σου, πρόσευξαι & σου & σου & σοι 1 Even though Jesus is speaking to many disciples, he is addressing an individual situation, so **you** and **your** are singular throughout this verse. But if the singular form would not be natural in your language for someone who was speaking to a group of people, you could use the plural forms of **you** and **your** in your translation. @@ -777,7 +772,6 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 6:16 gtdz rc://*/ta/man/translate/figs-explicit φανῶσιν τοῖς ἀνθρώποις νηστεύοντες 1 Here Jesus implies not only that these people want to **be seen** but also that they want to be honored or praised. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “they may be seen and honored as fasting” or “they may be seen and praised as fasting” 6:16 za06 rc://*/ta/man/translate/figs-activepassive φανῶσιν τοῖς ἀνθρώποις νηστεύοντες 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “men may see them as fasting” 6:16 l5bh rc://*/ta/man/translate/figs-gendernotations τοῖς ἀνθρώποις 1 Although the term **men** is masculine, Jesus is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “by men and women” or “by people” -6:16 n3ez ἀμὴν, λέγω ὑμῖν 1 Jesus says this to emphasize what he is about to tell his disciples. Use a natural form in your language for emphasizing the truth and importance of a statement. Alternate translation: “I can assure you” 6:16 ix6h rc://*/ta/man/translate/figs-explicit ἀπέχουσιν τὸν μισθὸν αὐτῶν 1 Here Jesus means that they have received their entire **reward** from **men**, and God will not reward them any further. See how you translated this clause in [6:2](../06/02.md). Alternate translation: “they have already received all the reward they will get” or “God will not give them any reward beyond that” 6:17 zou5 rc://*/ta/man/translate/grammar-connect-logic-contrast σὺ δὲ 1 Here, the phrase **But you** introduces what Jesus wants each of his disciples to do in contrast to what the “hypocrites” do, which he described in the previous verse ([6:16](../06/16.md)). If it would be helpful in your language, you could use a word or phrase that introduces this kind of contrast. Alternate translation: “As for you, however” 6:17 c20j rc://*/ta/man/translate/figs-youcrowd σὺ & σου & σου 1 Even though Jesus is speaking to many disciples, he is addressing an individual situation, so **you** and **your** are singular throughout this verse. But if the singular form would not be natural in your language for someone who is speaking to a group of people, you could use the plural forms of **you** and **your** in your translation. @@ -849,7 +843,6 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 6:28 blpq rc://*/ta/man/translate/figs-possession τὰ κρίνα τοῦ ἀγροῦ 1 Here, Jesus is using the possessive form to describe **lilies** that grow in **the field**. If this is not clear in your language, you could express the idea in another way. Alternate translation: “the lilies that you see in the field” 6:28 rz58 rc://*/ta/man/translate/figs-genericnoun τοῦ ἀγροῦ 1 The word **field** represents fields in general, not one particular **field**. If it would be helpful in your language, you could use a different expression. Alternate translation: “of the fields” 6:28 him2 rc://*/ta/man/translate/translate-unknown οὐδὲ νήθουσιν 1 In this context, to **spin** means to make thread or yarn for cloth. If it would be helpful in your language, you could explain the meaning with a phrase. Alternate translation: “nor do they make thread for cloth” or “nor do they make yarn for cloth” -6:29 dqe4 λέγω & ὑμῖν 1 Jesus says this to emphasize what he is about to tell his disciples. Use a natural form in your language for emphasizing the importance of a statement. Alternate translation: “I can assure you” 6:29 u7fd rc://*/ta/man/translate/figs-abstractnouns ἐν πάσῃ τῇ δόξῃ αὐτοῦ 1 If your language does not use an abstract noun for the idea of **glory**, you could express the same idea in another way. If you use the following alternate translation, you may need to add a comma before **Solomon**. Alternate translation: “as glorious as he was,” 6:29 ytdw rc://*/ta/man/translate/figs-explicit ἐν πάσῃ τῇ δόξῃ αὐτοῦ 1 Here, the word **glory** refers to how rich and famous Solomon was, with a special emphasis on his rich and beautiful clothing. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “with all his wealth and beautiful clothes” or “with all his wonderful possessions” 6:29 sqg8 rc://*/ta/man/translate/figs-explicit ὡς ἓν τούτων 1 Here Jesus means that even **Solomon** could not wear beautiful enough clothing to look as beautiful as **one** flower. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “as beautifully as one of these flowers appears” or “in a way that was as glorious as one of these flowers” @@ -1074,7 +1067,6 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 8:9 mg4v rc://*/ta/man/translate/figs-quotesinquotes καὶ λέγω τούτῳ, πορεύθητι, καὶ πορεύεται, καὶ ἄλλῳ, ἔρχου, καὶ ἔρχεται, καὶ τῷ δούλῳ μου, ποίησον τοῦτο, καὶ ποιεῖ 1 If it would be clearer in your language, you could translate this sentence so that there are not quotations within a quotation. Alternate translation: “and I tell this one to go, and he goes, and I tell another one to come, and he comes, and I tell my servant to do something, and he does it” 8:9 qz61 rc://*/ta/man/translate/figs-ellipsis καὶ ἄλλῳ & καὶ τῷ δούλῳ μου 1 The centurion is leaving out some of the words that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply these words from earlier in the sentence. Alternate translation: “and to another I say … and to my servant, I say” 8:10 znqp rc://*/ta/man/translate/figs-activepassive ἐθαύμασεν 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “marveled” -8:10 n9ji ἀμὴν, λέγω ὑμῖν 1 Jesus says this to emphasize what he is about to tell his disciples. Use a natural form in your language for emphasizing the truth and importance of a statement. Alternate translation: “I can assure you” 8:10 t93t rc://*/ta/man/translate/figs-yousingular ὑμῖν 1 Here, the word **you** is plural because Jesus is speaking to everyone who follows him. 8:10 c7y6 rc://*/ta/man/translate/figs-explicit παρ’ οὐδενὶ τοσαύτην πίστιν ἐν τῷ Ἰσραὴλ εὗρον 1 Here Jesus implies that he expected Jewish people to have this kind of **faith**, but they did not. He did not expect Gentiles to have this kind of faith, yet this man did. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “I have found no one in Israel, the people who should trust me, who trusts me as much as this Gentile does” 8:10 bhdp rc://*/ta/man/translate/translate-textvariants παρ’ οὐδενὶ τοσαύτην πίστιν ἐν τῷ Ἰσραὴλ εὗρον 1 Many ancient manuscripts read **I have found such great faith from no one in Israel**. The ULT follows that reading. Other ancient manuscripts read “not even in Israel have I found such great faith.” If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. @@ -1082,7 +1074,6 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 8:10 z5gt rc://*/ta/man/translate/figs-abstractnouns παρ’ οὐδενὶ τοσαύτην πίστιν ἐν τῷ Ἰσραὴλ 1 If your language does not use an abstract noun for the idea of **faith**, you could express the same idea in another way. Alternate translation: “no one in Israel who believes so much” 8:10 fjgc rc://*/ta/man/translate/figs-metonymy ἐν τῷ Ἰσραὴλ 1 Here, the word **Israel** refers to the people who live in the country of **Israel**. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “among the people of Israel” 8:11 xee4 rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the word **But** introduces a development of what Jesus said in the previous verse. If it would be helpful in your language, you could use a word or phrase that introduces a development, or you could leave **But** untranslated. Alternate translation: “Indeed,” -8:11 ep1j λέγω & ὑμῖν 1 Jesus says this to emphasize what he is about to tell his disciples. Use a natural form in your language for emphasizing the importance of a statement. Alternate translation: “I can assure you” 8:11 tdup rc://*/ta/man/translate/figs-yousingular ὑμῖν 1 Here, the word **you** is plural because Jesus is speaking to everyone who follows him. 8:11 v7ma rc://*/ta/man/translate/figs-nominaladj πολλοὶ 1 Jesus is using the adjective **many** as a noun to mean many people. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “many men and women” 8:11 mt2i rc://*/ta/man/translate/figs-merism ἀπὸ ἀνατολῶν καὶ δυσμῶν 1 Here, Jesus is referring to every direction by naming the directions that are opposities: **east** and **west**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “from every direction” @@ -1464,7 +1455,6 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 10:13 lzmq rc://*/ta/man/translate/figs-abstractnouns ἡ εἰρήνη ὑμῶν & ἡ εἰρήνη ὑμῶν 1 If your language does not use an abstract noun for the idea of **peace**, you could express the same ideas in another way. Alternate translation: “what is peaceful … what is peaceful” 10:13 ns50 rc://*/ta/man/translate/figs-activepassive ἡ εἰρήνη ὑμῶν πρὸς ὑμᾶς ἐπιστραφήτω 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “let your peace come back to you” or “take your peace back to you” 10:14 wpjk rc://*/ta/man/translate/translate-symaction ἐκτινάξατε τὸν κονιορτὸν τῶν ποδῶν ὑμῶν 1 This action was an expression of strong rejection in this culture. It showed that someone did not want even the **dust** of a house or city to remain on them. If there is a similar gesture in your culture, you could consider referring to it here, or you could explain the meaning of the action. Alternate translation: “wash the dirt of that place off your hands” or “shake off the dust from your feet to sever your relationship with that place” -10:15 yxum ἀμὴν, λέγω ὑμῖν 1 Jesus says this to emphasize what he is about to tell his disciples. Use a natural form in your language for emphasizing the truth and importance of a statement. Alternate translation: “I can assure you” 10:15 sg3c rc://*/ta/man/translate/figs-metonymy γῇ Σοδόμων καὶ Γομόρρων & τῇ πόλει ἐκείνῃ 1 Here Jesus refers to cities to speak about the people who live in those cities. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “for the people who lived in Sodom and Gomorrah … for the people who live in that city” 10:15 p8t4 rc://*/ta/man/translate/figs-explicit γῇ Σοδόμων καὶ Γομόρρων 1 In Jesus’ culture, people knew that **Sodom** and **Gomorrah** were cities where many wicked people had lived. God punished these people harshly. You can read about what happened in [Genesis 19:1–29](../gen/19/01.md). If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “for the evil land of Sodom and Gomorrah” 10:15 gk7p rc://*/ta/man/translate/figs-possession ἐν ἡμέρᾳ κρίσεως 1 Here, Jesus is using the possessive form to describe a **day** on which **judgment** will happen. If this is not clear in your language, you could express the idea in another way. Alternate translation: “on the day when God judges everyone” @@ -1512,7 +1502,6 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 10:23 m42z rc://*/ta/man/translate/figs-genericnoun ἐν τῇ πόλει ταύτῃ 1 The phrase **this city** represents any specific city, not the city where Jesus currently is. If it would be helpful in your language, you could express the idea in another way. Alternate translation: “in a city” 10:23 jjd4 rc://*/ta/man/translate/figs-nominaladj τὴν ἑτέραν 1 Matthew is using the adjective **next** as a noun to mean the next city. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “the next city” 10:23 z42k rc://*/ta/man/translate/grammar-connect-logic-result γὰρ 1 Here, the word **For** introduces a reason why the disciples should quickly go from one city to the next. If it would be helpful in your language, you could use a word or phrase that introduces a reason or basis for a command, or you could leave **For** untranslated. Alternate translation: “because” or “which you should do because” -10:23 abz3 ἀμὴν, & λέγω ὑμῖν 1 Jesus says this to emphasize what he is about to tell his disciples. Use a natural form in your language for emphasizing the truth and importance of a statement. Alternate translation: “I can assure you” 10:23 kj2v rc://*/ta/man/translate/figs-explicit οὐ μὴ τελέσητε 1 Here Jesus means that they will not **finish** preaching the good news in **the cities of Israel**. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “you will certainly not finish preaching in” or “you will certainly not finish working in” 10:23 x7jp rc://*/ta/man/translate/figs-doublenegatives οὐ μὴ 1 The words translated **certainly not** are two negative words. In this construction, the second negative does not cancel the first to create a positive meaning. Instead, it gives greater emphasis to the negative. If your language can use two negatives that do not cancel one another to create a positive meaning, you could use a double negative here. If your language does not use two negatives in that way, you could translate with one strong negative, as the ULT does. Alternate translation: “by no means” 10:23 hqpp rc://*/ta/man/translate/figs-extrainfo ἕως ἂν ἔλθῃ ὁ Υἱὸς τοῦ Ἀνθρώπου 1 Here, Christians disagree on what the clause **the Son of Man comes** refers to. It could describe Jesus’ second coming; the time when the Romans destroyed Jerusalem, which was Jesus coming to judge and punish; Jesus’ ascension to be enthroned in heaven; or Jesus’ appearances to the disciples after his resurrection; or several other events. If possible, express the idea here in such a way that all of these options are possible. Alternate translation: “before the Son of Man comes again” or “before the coming of the Son of Man” @@ -1613,7 +1602,6 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 10:42 rwto rc://*/ta/man/translate/figs-explicit ὃς ἐὰν ποτίσῃ ἕνα τῶν μικρῶν τούτων ποτήριον ψυχροῦ 1 Jesus speaks about giving someone **a cup of cold water to drink** as an example of one small way in which a person can help another person. If it would be helpful in your language, you could indicate that this is an example, or you could use a more general expression. Alternate translation: “whoever, for example, gives to one of these little ones a cup of cold water to drink” or “whoever helps one of these little ones in any way” 10:42 z8tk rc://*/ta/man/translate/figs-metaphor ἕνα τῶν μικρῶν τούτων 1 Here, Jesus refers to people whom others consider unimportant or insignificant as if they were **little**. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternative translation: “to any person whom people ignore” or “to an insignificant person” 10:42 v6jg rc://*/ta/man/translate/figs-idiom μόνον εἰς ὄνομα μαθητοῦ 1 See how you translated the phrase **in the name of** in the previous verse. Alternate translation: “with only the knowledge that this person is a disciple” or “simply because this person is a disciple” -10:42 vax1 ἀμὴν, λέγω ὑμῖν 1 Jesus says this to emphasize what he is about to tell his disciples. Use a natural form in your language for emphasizing the truth and importance of a statement. Alternate translation: “I can assure you” 10:42 n58q rc://*/ta/man/translate/figs-litotes οὐ μὴ ἀπολέσῃ 1 Jesus is using a figure of speech here that expresses a strongly positive meaning by using a negative phrase, **certainly not**, together with an expression that is the opposite of the intended meaning, **lose**. If it would be helpful in your language, you could express the positive meaning. Alternate translation: “he will most certainly receive” 10:42 d61l rc://*/ta/man/translate/figs-gendernotations οὐ μὴ ἀπολέσῃ & αὐτοῦ 1 Although the term **he** is masculine, Jesus is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “that person will certainly not lose his or her” 10:42 ehq3 rc://*/ta/man/translate/figs-doublenegatives οὐ μὴ 1 The words translated **certainly not** are two negative words. In this construction, the second negative does not cancel the first to create a positive meaning. Instead, it gives greater emphasis to the negative. If your language can use two negatives that do not cancel one another to create a positive meaning, you could use a double negative here. If your language does not use two negatives in that way, you could translate with one strong negative, as the ULT does. Alternate translation: “by no means” @@ -1665,7 +1653,6 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 11:10 fi5e rc://*/ta/man/translate/figs-idiom πρὸ προσώπου σου 1 Here, the phrase **before your face** means before or in front of the person. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “in front of you” or “before I send you” 11:10 mzmx rc://*/ta/man/translate/figs-yousingular σου -1 Here, the words **your**, **your**, and **you** are singular because God is speaking to the Messiah individually in this quotation. 11:10 kva7 rc://*/ta/man/translate/figs-metaphor κατασκευάσει τὴν ὁδόν σου ἔμπροσθέν σου 1 Here the author of the quotation speaks of helping people to get ready for the coming of the Messiah as if it were preparing the **way** or road for the Messiah. If it would be helpful in your language, you could use a comparable figure of speech or state the meaning plainly. Alternate translation: “will help people get ready for you to arrive” -11:11 tv07 ἀμὴν, λέγω ὑμῖν 1 Jesus says this to emphasize what he is about to tell his disciples. Use a natural form in your language for emphasizing the truth and importance of a statement. Alternate translation: “I can assure you” 11:11 z5yq rc://*/ta/man/translate/figs-idiom ἐν γεννητοῖς γυναικῶν 1 The phrase **those born of women** refers to all people who have lived. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “among all the people who have ever lived” 11:11 r9ws rc://*/ta/man/translate/figs-activepassive ἐν γεννητοῖς γυναικῶν 1 If you would like to retain the idiom but your language does not use the passive form in this way, you could state this in active form or in another way that is natural in your language. Alternate translation: “among those whom women have borne” 11:11 c093 rc://*/ta/man/translate/figs-litotes οὐκ ἐγήγερται & μείζων 1 Jesus is using a figure of speech here that expresses a strongly positive meaning by using a negative word, **not**, together with an expression that is the opposite of the intended meaning, **greater**. If it would be helpful in your language, you could express the positive meaning. Alternate translation: “there have only arisen ones lesser than” @@ -1814,7 +1801,6 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 12:5 dqe9 rc://*/ta/man/translate/figs-explicit τὸ Σάββατον βεβηλοῦσιν 1 The priests were said to **profane the Sabbath** because they had to fulfill their priestly duties on the Sabbath. If it would be helpful to your readers, you could make that idea more explicit. Alternate translation: “profane the Sabbath by doing priestly work” 12:5 i9ys rc://*/ta/man/translate/figs-explicit ἀναίτιοί εἰσιν 1 Here Jesus means that, although the priests do work on the Sabbath, the law does not condemn them, since doing priestly work on the Sabbath is an exception to the Sabbath requirements. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “are innocent, since God permits this kind of work on the Sabbaths” 12:6 b6i0 rc://*/ta/man/translate/grammar-connect-logic-contrast δὲ 1 Here, the word **But** introduces a slight contrast with what Jesus has said about how serving in **the temple** is an exception to keeping the Sabbath. In this verse, Jesus indicates that there is an even **greater** thing that provides an exception to keeping the Sabbath. If it would be helpful in your language, you could use a word or phrase that introduces this kind of contrast. Alternate translation: “And yet” or “But now” -12:6 um43 λέγω & ὑμῖν 1 Jesus says this to emphasize what he is about to tell his disciples. Use a natural form in your language for emphasizing the importance of a statement. Alternate translation: “I can assure you” 12:6 k4mn rc://*/ta/man/translate/figs-extrainfo μεῖζόν 1 Here, the word **something** is a very general term. It could refer to the kingdom of God, Jesus himself, the ministry that Jesus begins, what Jesus calls his disciples to do, or many other things. If possible, you should use a general term that could refer to many or all of these things. Alternate translation: “an entity greater than” or “a new thing greater than” 12:7 wjba rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the word **But** introduces a further development of what Jesus has been saying about the Sabbath. If it would be helpful in your language, you could use a word or phrase that introduces a development, or you could leave **But** untranslated. Alternate translation: “Now” or “In fact,” 12:7 ypj7 rc://*/ta/man/translate/grammar-connect-condition-contrary εἰ & ἐγνώκειτε τί ἐστιν, ἔλεος θέλω καὶ οὐ θυσίαν, οὐκ ἂν κατεδικάσατε τοὺς ἀναιτίους 1 Jesus is making a conditional statement that sounds hypothetical, but he is already convinced that the condition is not true. He has concluded that the Pharisee have not understood this quotation, because they have indeed **condemned the innocent**. Use a natural form in your language for introducing a condition that the speaker believes is not true. Alternate translation: “since you do not know what this is, ‘I desire mercy and not sacrifice,’ you have condemned the innocent” @@ -1967,7 +1953,6 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 12:35 kjwb rc://*/ta/man/translate/figs-metaphor ἐκ τοῦ ἀγαθοῦ θησαυροῦ ἐκβάλλει ἀγαθά & ἐκ τοῦ πονηροῦ θησαυροῦ ἐκβάλλει πονηρά 1 Jesus is speaking of the thoughts and desires of people as if they were their **treasure** that they bring forth when they act and especially when they speak. If it would be helpful in your language, you could use a comparable metaphor or state the meaning plainly. Alternate translation: “from the good things that he values produces good things … from the evil things that he values produces evil things” or “from his good thoughts speaks good things … from his evil thoughts speaks evil things” 12:35 cgaq rc://*/ta/man/translate/figs-metonymy τοῦ ἀγαθοῦ θησαυροῦ & τοῦ πονηροῦ θησαυροῦ 1 Here, the word **treasure** could refer to: (1) a place where treasures are kept or stored. Alternate translation: “his good treasury … his evil treasury” or “his storehouse of good things … his storehouse of evil things” (2) the treasures that the person has. Alternate translation: “his good treasures … his evil treasures” 12:36 bpbn rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the word **But** introduces a development in what Jesus is saying. If it would be helpful in your language, you could use a word or phrase that introduces a development, or you could leave **But** untranslated. Alternate translation: “Now” -12:36 i2bs λέγω & ὑμῖν 1 Jesus says this to emphasize what he is about to tell his disciples. Use a natural form in your language for emphasizing the importance of a statement. Alternate translation: “I can assure you” 12:36 bre6 rc://*/ta/man/translate/figs-explicit πᾶν ῥῆμα ἀργὸν 1 Here, the word **careless** could indicate that the **word** is: (1) unproductive or useless. In other words, the **word** does not accomplish anything. Alternate translation: “every unproductive word” or “every word with no value” (2) hurtful to others, even if the person who said it did not intend it to be hurtful. Alternate translation: “every hurtful word” or “every damaging word” 12:36 t2pj rc://*/ta/man/translate/figs-gendernotations οἱ ἄνθρωποι 1 Although the term **men** is masculine, Jesus is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “men and women” 12:36 vhoy rc://*/ta/man/translate/figs-idiom ἀποδώσουσιν περὶ αὐτοῦ λόγον 1 Here, to **give an account** refers to giving reasons and explanations for something that one has done. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “they will have to give reasons for it” or “they will have to explain it” @@ -2123,7 +2108,6 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 13:16 rlt3 rc://*/ta/man/translate/figs-explicit βλέπουσιν & ἀκούουσιν 1 Here Jesus implies that their **eyes** can **see** properly and their **ears** can **hear** properly. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “they see well … they hear well” 13:16 xczh rc://*/ta/man/translate/figs-ellipsis καὶ τὰ ὦτα ὑμῶν 1 Jesus is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “and blessed are your ears” 13:17 bsj7 rc://*/ta/man/translate/grammar-connect-logic-result γὰρ 1 Here, the word **For** introduces a reason why the disciples are blessed. If it would be helpful in your language, you could use a word or phrase that introduces a reason or basis for a claim, or you could leave **For** untranslated. Alternate translation: “You are blessed because” or “That is because” -13:17 txyn ἀμὴν & λέγω ὑμῖν 1 Jesus says this to emphasize what he is about to tell his disciples. Use a natural form in your language for emphasizing the truth and importance of a statement. Alternate translation: “I can assure you” 13:17 e6ci rc://*/ta/man/translate/figs-explicit ἃ βλέπετε & ἃ ἀκούετε 1 Here Jesus implies that what the disciples **see** and **hear** is what he does and teaches. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “what you see me do … what you hear me say” 13:17 q14w rc://*/ta/man/translate/figs-explicit οὐκ εἶδαν & οὐκ ἤκουσαν 1 Here Jesus implies that these people did not **see** or **hear** what the disciples can see and hear. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “did not see those things … did not hear those things” 13:17 nq4p rc://*/ta/man/translate/figs-explicit οὐκ εἶδαν & οὐκ ἤκουσαν 1 Here Jesus implies that these people did not **see** or **hear** what the disciples see and hear because they lived before Jesus was born. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “because they lived before this time, did not see … because they lived before this time, did not hear” @@ -2861,7 +2845,6 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 16:27 bpbe rc://*/ta/man/translate/figs-metaphor ἀποδώσει 1 Here Jesus uses **repay** to refer to appropriately punishing or rewarding someone as if the punishment or reward was payment for that person’s deeds. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “he will decide how to treat people,” 16:27 g0ko rc://*/ta/man/translate/figs-abstractnouns τὴν πρᾶξιν αὐτοῦ 1 If your language does not use an abstract noun for the idea of **action**, you could express the same idea in another way. Alternate translation: “the things he did” 16:27 brrt rc://*/ta/man/translate/figs-gendernotations αὐτοῦ 3 Although the term **his** is masculine, Jesus is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “his or her” -16:28 k2d1 ἀμὴν, λέγω ὑμῖν 1 Jesus says this to emphasize what he is about to tell his disciples. Use a natural form in your language for emphasizing the truth and importance of a statement. Alternate translation: “I can assure you” 16:28 wq13 rc://*/ta/man/translate/figs-metaphor οὐ μὴ γεύσωνται θανάτου 1 Here Jesus speaks as if **death** were food that people could **taste**. Those who **taste death** truly experience **death** as much as a person who eats food truly experiences that food. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “will certainly not experience death” or “will certainly not participate in death” 16:28 p1d4 rc://*/ta/man/translate/figs-abstractnouns οὐ μὴ γεύσωνται θανάτου 1 If your language does not use an abstract noun for the idea of **death**, you could express the same idea in another way. Alternate translation: “will certainly not die” 16:28 gfwc rc://*/ta/man/translate/figs-doublenegatives οὐ μὴ 1 The words translated **certainly not** are two negative words. In this construction, the second negative does not cancel the first to create a positive meaning. Instead, it gives greater emphasis to the negative. If your language can use two negatives that do not cancel one another to create a positive meaning, you could use a double negative here. If your language does not use two negatives in that way, you could translate with one strong negative, as the ULT does. Alternate translation: “by no means” @@ -2917,7 +2900,6 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 17:11 fzy6 rc://*/ta/man/translate/figs-explicit ἔρχεται 1 See how you translated “come” in [17:10](../17/10.md). Alternate translation: “appears” or “does what he is predicted to do” 17:11 ukcy rc://*/ta/man/translate/translate-tense ἔρχεται 1 Here Jesus uses the present tense to state something that is generally true: the scribes are right that Elijah has to come before the Messiah does. If it would be helpful in your language, you could use whatever form indicates that Jesus is agreeing with the scribes about Elijah. Alternate translation: “must come” or “needs to come” 17:12 bwoe rc://*/ta/man/translate/grammar-connect-logic-contrast δὲ 1 Here, the word **But** introduces a contrast with what Jesus has said about how Elijah is going to come. Here, he indicates that Elijah has already come. If it would be helpful in your language, you could use a word or phrase that introduces this kind of contrast, or you could leave **But** untranslated. Alternate translation: “However,” or “Even further,” -17:12 t1hj λέγω & ὑμῖν 1 Jesus says this to emphasize what he is about to tell his disciples. Use a natural form in your language for emphasizing the importance of a statement. Alternate translation: “I can assure you” 17:12 jd7u rc://*/ta/man/translate/figs-explicit ἦλθεν 1 See how you translated “come” in [17:10](../17/10.md). Alternate translation: “appeared” or “did what he was predicted to do” 17:12 a4h7 rc://*/ta/man/translate/writing-pronouns οὐκ ἐπέγνωσαν & ἐποίησαν & αὐτῶν 1 The pronouns **they**, **they**, and **them** could refer to: (1) people in generally who did not recognize Elijah and who mistreated him. Alternate translation: “most people did not recognize … those people did … them” (2) the Jewish religious leaders. Alternate translation: “the religious leaders did not recognize … they did … those same leaders” 17:12 dewl rc://*/ta/man/translate/figs-explicit ὅσα ἠθέλησαν 1 Here Jesus implies that what **they wanted** was to mistreat and harm this **Elijah**. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “whatever harmful things they wanted to do” or “any evil things they wanted to do” @@ -2958,7 +2940,6 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 17:20 s43l rc://*/ta/man/translate/translate-tense λέγει 1 To call attention to a development in the story, Matthew uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “said” 17:20 itol rc://*/ta/man/translate/figs-abstractnouns διὰ τὴν ὀλιγοπιστίαν ὑμῶν 1 If your language does not use an abstract noun for the idea of **faith**, you could express the same idea in another way. Alternate translation: “Because you believe so little” 17:20 tqzh rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 Here, the word **For** introduces an explanation about how much **faith** the disciples need. If it would be helpful in your language, you could use a word or phrase that introduces an explanation, or you could leave **For** untranslated. Alternate translation: “In fact,” or “Here is what I mean:” -17:20 kbso ἀμὴν & λέγω ὑμῖν 1 Jesus says this to emphasize what he is about to tell his disciples. Use a natural form in your language for emphasizing the truth and importance of a statement. Alternate translation: “I can assure you” 17:20 hpze rc://*/ta/man/translate/figs-hypo ἐὰν ἔχητε πίστιν ὡς κόκκον σινάπεως, ἐρεῖτε τῷ ὄρει τούτῳ, μετάβα ἔνθεν ἐκεῖ, καὶ μεταβήσεται, καὶ οὐδὲν ἀδυνατήσει ὑμῖν 1 Here Jesus uses an imaginary situation to show that a person with even a little bit of **faith** can do amazing things, like having a **mountain** move. Use a natural method in your language for introducing an imaginary situation. Alternate translation: “imagine that you had faith like a mustard seed. In that case, you could even say to this mountain, ‘Move from here to there,’ and it would move, and nothing would be impossible for you” 17:20 uy78 rc://*/ta/man/translate/figs-simile πίστιν ὡς κόκκον σινάπεως 1 Jesus is saying that their **faith** might be like **a mustard seed** because both would be very small. If it would be helpful in your language, you could state that explicitly. Alternate translation: “faith as small as a mustard seed” 17:20 el8t rc://*/ta/man/translate/translate-unknown κόκκον σινάπεως 1 A **mustard seed** is a very small seed that grows into a large plant. If your readers would not be familiar with this kind of seed, in your translation you could use the name of another seed like it, or you could use a general phrase. Alternate translation: “a very small seed” @@ -3016,7 +2997,6 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 18:1 pp31 rc://*/ta/man/translate/grammar-connect-logic-result τίς ἄρα 1 Here, the word **then** could: (1) indicate that the disciples are asking the question because of something that just happened. That could be Jesus implying that the disciples are important enough to be exempt from paying taxes, or it could be Jesus singling out Peter as an important disciple, or it could be something else that the disciples have experienced. Alternate translation: “Because of what just happened, we want to ask this: Who” (2) make the question stronger or more urgent. Alternate translation: “Who is it who” or “Tell us! Who” 18:2 nj00 rc://*/ta/man/translate/figs-quotations προσκαλεσάμενος παιδίον, ἔστησεν 1 It may be more natural in your language to have a direct quotation here. Alternate translation: “having said to a little child, ‘Come here,’ he set” 18:2 cdgb rc://*/ta/man/translate/figs-gendernotations αὐτὸ 1 Here, the word translated **him** refers to the child without identifying whether the child was male or female. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “this child” -18:3 whzo ἀμὴν, λέγω ὑμῖν 1 Jesus says this to emphasize what he is about to tell his disciples. Use a natural form in your language for emphasizing the truth and importance of a statement. Alternate translation: “I can assure you” 18:3 fs1e rc://*/ta/man/translate/grammar-connect-exceptions ἐὰν μὴ στραφῆτε καὶ γένησθε ὡς τὰ παιδία, οὐ μὴ εἰσέλθητε εἰς τὴν Βασιλείαν τῶν Οὐρανῶν 1 If, in your language, it would appear that Jesus was contradicting a statement that he was about to make, you could reword this to avoid using an exception clause. Alternate translation: “you will only enter into the kingdom of the heavens if you turn and become like little children” 18:3 diz4 rc://*/ta/man/translate/figs-yousingular ὑμῖν & στραφῆτε & οὐ μὴ εἰσέλθητε 1 Throughout this verse, the word **you** is plural because Jesus is speaking to his disciples. 18:3 tsyb rc://*/ta/man/translate/figs-metaphor στραφῆτε 1 Here, Jesus is speaking of changing one’s attitude and behavior as if it were physically turning. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “you change your attitude” or “you act differently” @@ -3072,7 +3052,6 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 18:10 qnc6 rc://*/ta/man/translate/figs-idiom ὁρᾶτε 1 Here, the word **See** means that the disciples need to make sure that something happens or does not happen. If it would be helpful in your language, you could use a similar form or state the meaning plainly. Alternate translation: “Make sure that” 18:10 e9uf rc://*/ta/man/translate/figs-explicit ἑνὸς τῶν μικρῶν τούτων 1 See how you translated **little ones** in [18:6](../18/06.md). The phrase could refer: (1) to people who are not important from a human perspective. Alternate translation: “one of these unimportant people who believe in me” (2) to children who love Jesus and who are physically **little** compared to adults. Alternate translation: “one of these children who believe in me” (3) to people whose faith is new and has not yet become mature and strong. Alternate translation: “one of these people who recently believed in me” 18:10 qc2y rc://*/ta/man/translate/grammar-connect-logic-result γὰρ 1 Here, the word **For** introduces a reason why the disciples should **not despise one of these little ones**. If it would be helpful in your language, you could use a word or phrase that introduces a reason or basis for a claim, or you could leave **For** untranslated. Alternate translation: “Here is why:” or “Indeed,” -18:10 xoba λέγω & ὑμῖν 1 Jesus says this to emphasize what he is about to tell his disciples. Use a natural form in your language for emphasizing the importance of a statement. Alternate translation: “I can assure you” 18:10 xdl9 rc://*/ta/man/translate/figs-possession οἱ ἄγγελοι αὐτῶν 1 Here, Jesus is using the possessive form to describe **angels** that guard or protect the **little ones**. If this is not clear in your language, you could express the idea in another way. Alternate translation: “the angels who guard them” 18:10 y6n9 rc://*/ta/man/translate/figs-idiom βλέπουσι τὸ πρόσωπον τοῦ Πατρός μου 1 Here Jesus means that the angels are with God, in God’s presence. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “are before my Father” or “are close enough to him to see my Father” 18:10 iq8j rc://*/ta/man/translate/guidelines-sonofgodprinciples τοῦ Πατρός μου 1 **Father** is an important title that describe the relationship between God the **Father** and Jesus his Son. @@ -3092,7 +3071,6 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 18:12 y3gx rc://*/ta/man/translate/figs-extrainfo ἐπὶ τὰ ὄρη 1 Here, the phrase **the mountains** refers to hilly or mountainous areas in general, not several specific mountains. If possible, use a general word for a hilly or mountainous area without indicating one particular place. Alternate translation: “in the hill country” or “in a mountainous area” 18:12 b6kf rc://*/ta/man/translate/figs-go πορευθεὶς 1 In a context such as this, your language might say “come” instead of **gone**. Alternate translation: “having come” 18:13 etz6 rc://*/ta/man/translate/grammar-connect-condition-hypothetical ἐὰν γένηται εὑρεῖν αὐτό & χαίρει 1 Jesus is suggesting that this is a hypothetical condition, that the man might **find** that sheep that went astray. Use a natural form in your language for introducing a situation that could happen. Alternate translation: “were he to find it … he would rejoice” -18:13 h56u ἀμὴν, λέγω ὑμῖν 1 Jesus says this to emphasize what he is about to tell his disciples. Use a natural form in your language for emphasizing the truth and importance of a statement. Alternate translation: “I can assure you” 18:13 cjhd rc://*/ta/man/translate/figs-yousingular ὑμῖν 1 The word **you** is plural because Jesus is speaking to his disciples. 18:13 p8cv rc://*/ta/man/translate/figs-ellipsis μᾶλλον ἢ ἐπὶ 1 Jesus is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “more than he rejoices over” 18:13 okej rc://*/ta/man/translate/figs-nominaladj τοῖς ἐνενήκοντα ἐννέα 1 Jesus is using the number **99** as a noun to mean 99 sheep. Your language may use numbers in the same way. If not, you could translate this one with an equivalent phrase. Alternate translation: “the 99 sheep” @@ -3128,11 +3106,9 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 18:17 kx28 rc://*/ta/man/translate/figs-simile ἔστω σοι ὥσπερ ὁ ἐθνικὸς καὶ ὁ τελώνης 1 Jesus is saying that the person who sinned and refused to listen should be treated like **the Gentile and the tax collector** because they are all people who are not treated like members of God’s people. If it would be helpful in your language, you could state that explicitly. Alternate translation: “let him be to you even as the Gentile and the tax collector who are not fellow believers” or “let him be to you as a non-believer, like a Gentile or tax collector” 18:17 s3wj rc://*/ta/man/translate/figs-imperative3p ἔστω 1 If your language does not use the third-person imperative in this way, you could state this in another way that is natural in your language. Alternate translation: “he should be” 18:17 v6q7 rc://*/ta/man/translate/figs-genericnoun ὁ ἐθνικὸς καὶ ὁ τελώνης 1 The words **Gentile** and **tax collector** represent Gentiles and tax collectors in general, not one particular Gentile and one particular tax collector. If it would be helpful in your language, you could express the idea in another way. Alternate translation: “the Gentiles and the tax collectors” or “any Gentile or any tax collector” -18:18 xf2w ἀμὴν, λέγω ὑμῖν 1 Jesus says this to emphasize what he is about to tell his disciples. Use a natural form in your language for emphasizing the truth and importance of a statement. Alternate translation: “I can assure you” 18:18 cqk1 rc://*/ta/man/translate/figs-yousingular ὑμῖν & δήσητε & λύσητε 1 The word **you** throughout this verse is plural because Jesus is speaking to his disciples. 18:18 so62 rc://*/ta/man/translate/figs-metaphor ὅσα ἐὰν δήσητε ἐπὶ τῆς γῆς, ἔσται δεδεμένα ἐν οὐρανῷ, καὶ ὅσα ἐὰν λύσητε ἐπὶ τῆς γῆς, ἔσται λελυμένα ἐν οὐρανῷ 1 See how you translated the almost identical sentence in [16:19](../16/19.md). The only differences are that the words **you** and **whatever** throughout this verse are plural, and [16:19](../16/19.md) has the phrase “in the heavens” instead of the phrase **in heaven**. Express the idea as you did in [16:19](../16/19.md), but be sure to make any adjustments needed for the plural words and the phrase **in heaven**. 18:19 n6hd rc://*/ta/man/translate/grammar-connect-words-phrases πάλιν 1 Here, the word **Again** introduces a statement that is related to what Jesus said in the previous verse. If it would be helpful in your language, you could use a word or phrase that introduces a similar or related statement, or you could leave **Again** untranslated. Alternate translation: “In addition,” -18:19 d9y7 ἀμὴν, λέγω ὑμῖν 1 Jesus says this to emphasize what he is about to tell his disciples. Use a natural form in your language for emphasizing the truth and importance of a statement. Alternate translation: “I can assure you” 18:19 sn05 rc://*/ta/man/translate/figs-yousingular ὑμῖν & ὑμῶν 1 The word **you** throughout this verse is plural because Jesus is speaking to his disciples. 18:19 cal4 rc://*/ta/man/translate/figs-explicit ἐὰν δύο & ἐξ ὑμῶν 1 Here Jesus implies that he means not only **two**, but two or more people. If it would be helpful to your readers, you could make that idea more explicit. Alternate translation: “if two or more of you” 18:19 bm30 rc://*/ta/man/translate/figs-123person αἰτήσωνται & αὐτοῖς 1 Since Jesus begins the sentence by referring to **two of you**, If it would be helpful in your language you could continue to refer to these people in the second person. Alternate translation: “you might ask … for you” @@ -3331,10 +3307,8 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 19:22 c8l1 rc://*/ta/man/translate/grammar-connect-logic-result γὰρ 1 Here, the word **For** introduces a reason why the young man was **being grieved**. If it would be helpful in your language, you could use a word or phrase that introduces a reason or basis for a claim, or you could leave **For** untranslated. Alternate translation: “because” or “since” 19:22 aqqo rc://*/ta/man/translate/figs-explicit ἦν & ἔχων κτήματα πολλά 1 Here Matthew implies that the young man did not want to sell these possessions. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “he was having many possessions that he did not want to sell” 19:23 a7z6 rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the word **Now** introduces the next thing that happened. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **Now** untranslated. Alternate translation: “Then” -19:23 sy5z ἀμὴν, λέγω ὑμῖν 1 Jesus says this to emphasize what he is about to tell his disciples. Use a natural form in your language for emphasizing the truth and importance of a statement. Alternate translation: “I can assure you” 19:23 ean2 rc://*/ta/man/translate/translate-tense εἰσελεύσεται 1 Here Jesus uses the future tense to speak about something that is generally true. If it would be helpful in your language, you could use whatever tense is most naturally for expressing a general truth. Alternate translation: “enters” 19:24 uect rc://*/ta/man/translate/grammar-connect-words-phrases πάλιν δὲ 1 Here, the phrase **And again** introduces a restatement of what Jesus said in the previous verse. If it would be helpful in your language, you could use a word or phrase that introduces a restatement, or you could leave **And again** untranslated. Alternate translation: “To repeat:” or “Indeed” -19:24 ss0g λέγω ὑμῖν 1 Jesus says this to emphasize what he is about to tell his disciples. Use a natural form in your language for emphasizing the importance of a statement. Alternate translation: “I can assure you” 19:24 c8l5 rc://*/ta/man/translate/figs-hyperbole εὐκοπώτερόν ἐστιν κάμηλον διὰ τρήματος ῥαφίδος διελθεῖν ἢ πλούσιον εἰσελθεῖν εἰς τὴν Βασιλείαν Θεοῦ 1 Here Jesus compares **a rich {person}** entering **the kingdom of the heavens** with something that is impossible: **a camel** passing through **an eye of a needle**. Jesus does this to emphasize how hard it is for **a rich {person} to enter into the kingdom of God**. As [19:26](../19/26.md) shows, Jesus does not think that this is completely impossible, however. If it would be helpful in your language, you could express the idea here in such a way that it does not sound as if it is totally impossible for **a rich {person} to enter into the kingdom of God**. Alternate translation: “consider how difficult it is for a camel to pass through an eye of a needle. That illustrates how difficult it is for a rich person to enter into the kingdom of God” 19:24 dip3 rc://*/ta/man/translate/translate-unknown τρήματος ῥαφίδος 1 The phrase **an eye of a needle** refers to the small hole at the end of a sewing needle through which the thread passes. If your readers would not be familiar with this type of tool or the hole in it, you could use the name of something similar in your area or you could use a more general term for a small opening. Alternate translation: “the small hole at the end of a needle” or “a very small hole” 19:25 s2cp rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the word **Now** introduces the next thing that happened. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **Now** untranslated. Alternate translation: “Then,” @@ -3353,7 +3327,6 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 19:27 zpd3 rc://*/ta/man/translate/figs-yousingular σοι 1 Here, the word **you** is singular because Peter is speaking to Jesus. 19:27 em4o rc://*/ta/man/translate/figs-explicit τί ἄρα ἔσται ἡμῖν 1 Here Peter is asking what he and his fellow disciples will receive because they **left everything**. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “What then will we receive” or “What reward then will there be for us” 19:27 ho5k rc://*/ta/man/translate/grammar-connect-logic-result τί ἄρα 1 Here, the word **then** indicates that Peter is asking this question in response to what he just said. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “Since we did that, what” or “Given what we did, what” -19:28 ww4m ἀμὴν, λέγω ὑμῖν 1 Jesus says this to emphasize what he is about to tell his disciples. Use a natural form in your language for emphasizing the truth and importance of a statement. Alternate translation: “I can assure you” 19:28 j89c rc://*/ta/man/translate/figs-explicit ἐν τῇ παλιγγενεσίᾳ 1 Here, the phrase **in the renewal** refers to the time when God will renew or recreate everything that he has made. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “at the time when things are recreated,” or “when God makes everything new,” 19:28 gey2 rc://*/ta/man/translate/figs-123person καθίσῃ ὁ Υἱὸς τοῦ Ἀνθρώπου ἐπὶ & αὐτοῦ 1 Here Jesus speaks about himself in the third person. If it would be helpful in your language, you could use the first person. Alternate translation: “I, who am the Son of Man, sit on my” 19:28 sx2j rc://*/ta/man/translate/translate-symaction καθίσῃ & ἐπὶ θρόνου δόξης αὐτοῦ 1 When someone **sits** on a **throne**, it indicates that this person is ruling. If it would be helpful in your language, you could explain the meaning of this action. Alternate translation: “sits on his throne of glory as king” or “rules from his throne of glory” @@ -3634,7 +3607,6 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 21:19 r0s2 rc://*/ta/man/translate/figs-idiom εἰς τὸν αἰῶνα 1 Here, the phrase **to eternity** means that something lasts forever. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “forever” or “ever again” 21:20 mzry rc://*/ta/man/translate/writing-quotations λέγοντες 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “and they said” 21:21 qye0 rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the word **But** introduces the next thing that happened. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **But** untranslated. Alternate translation: “Then” -21:21 fohj ἀμὴν, λέγω ὑμῖν 1 Jesus says this to emphasize what he is about to tell his disciples. Use a natural form in your language for emphasizing the truth and importance of a statement. Alternate translation: “I can assure you” 21:21 nd3y rc://*/ta/man/translate/figs-hypo ἐὰν ἔχητε πίστιν καὶ μὴ διακριθῆτε, οὐ μόνον τὸ τῆς συκῆς ποιήσετε, ἀλλὰ κἂν τῷ ὄρει τούτῳ εἴπητε, ἄρθητι καὶ βλήθητι εἰς τὴν θάλασσαν, γενήσεται 1 Here Jesus uses an imaginary situation to show that a person with **faith** can do amazing things, like casting a **mountain** into the sea. Use a natural method in your language for introducing an imaginary situation. Alternate translation: “imagine that you had faith and did not doubt. In that case, you could do not only what was of the fig tree. Even more, you could say to this mountain, ‘Be taken up and be thrown into the sea,’ and it would happen” 21:21 mwl5 rc://*/ta/man/translate/figs-parallelism ἔχητε πίστιν καὶ μὴ διακριθῆτε 1 These two phrases mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the phrases with a word other than **and** in order to show that the second phrase is repeating the first one, not saying something additional. Alternatively, you could combine the two phrases and express the emphasis in another way. Alternate translation: “you have faith without doubting” or “you truly believe” 21:21 zu6b rc://*/ta/man/translate/figs-abstractnouns ἔχητε πίστιν 1 If your language does not use an abstract noun for the idea of **faith**, you could express the same idea in another way. Alternate translation: “you believe” @@ -3709,7 +3681,6 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 21:31 f3v8 rc://*/ta/man/translate/translate-tense λέγουσιν & λέγει 1 To call attention to a development in the story, Matthew uses the present tense in past narration. If it would not be natural to do that in your language, you could use the past tense in your translation. Alternate translation: “They said … said” 21:31 pdxl rc://*/ta/man/translate/figs-nominaladj ὁ πρῶτος 1 The chief priests and the scribes are using the number **first** as a noun to refer to the first child. Your language may use adjectives in the same way. If not, you could translate this number with an equivalent phrase. Alternate translation: “The first child” 21:31 dt0e rc://*/ta/man/translate/translate-ordinal ὁ πρῶτος. 1 If your language does not use ordinal numbers, you could use a cardinal number here or an equivalent expression. Alternate translation: “Child one” -21:31 l2pc ἀμὴν, λέγω ὑμῖν 1 Jesus says this to emphasize what he is about to tell the chief priests and the elders. Use a natural form in your language for emphasizing the truth and importance of a statement. Alternate translation: “I can assure you” 21:31 v4sn rc://*/ta/man/translate/figs-explicit προάγουσιν ὑμᾶς εἰς τὴν Βασιλείαν Θεοῦ 1 Here Jesus could be implying that: (1) the tax collectors and prostitutes **enter into the kingdom of God** first, and at least some of the chief priests and elders will **enter** later. Alternate translation: “enter into the kingdom of God first, before you do” (2) the tax collectors and prostitutes **enter into the kingdom of God** instead of the chief priests and elders. Alternate translation: “enter into the kingdom of God instead of you” 21:32 djem rc://*/ta/man/translate/grammar-connect-logic-result γὰρ 1 Here, the word **For** introduces a basis for what Jesus said in the previous verse. If it would be helpful in your language, you could use a word or phrase that introduces a reason or basis for a claim, or you could leave **For** untranslated. Alternate translation: “That is because” or “Here is why I say that:” 21:32 a8z8 rc://*/ta/man/translate/figs-go ἦλθεν 1 In a context such as this, your language might say “went” instead of **came**. Alternate translation: “went” @@ -4150,7 +4121,6 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 23:35 z95g rc://*/ta/man/translate/figs-merism ἀπὸ τοῦ αἵματος Ἂβελ τοῦ δικαίου, ἕως τοῦ αἵματος Ζαχαρίου 1 Here Jesus refers to **Abel** and **Zechariah** because the stories of their murders are the first and last stories about the murders of righteous people in the Hebrew Scriptures. In this way, Jesus indicates that he is speaking about all the stories about the murders of righteous people. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “from the blood of Abel the righteous, the first victim, and including the blood of every victim after that up to the last, the blood of Zechariah”\n 23:35 espy rc://*/ta/man/translate/translate-names Ζαχαρίου & Βαραχίου 1 The words **Zechariah** and **Barachiah** are the names of men. The man named **Zechariah** is most likely the one whose murder is described in [2 Chronicles 24:20–22](../2ch/24/20.md). King Joash had him stoned to death in the temple courtyard after he rebuked the people of Judah for worshipping idols. 23:35 s11l rc://*/ta/man/translate/figs-metonymy ἐφονεύσατε 1 Here Jesus speaks as if **you**, his current audience, killed **Zechariah**. He means that the ancestors of his current audience did that. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “your ancestors killed” -23:36 ex7d ἀμὴν, λέγω ὑμῖν 1 Jesus says this to emphasize what he is about to tell his audience. Use a natural form in your language for emphasizing the truth and importance of a statement. Alternate translation: “I can assure you” 23:36 etlz rc://*/ta/man/translate/figs-metaphor ἥξει ταῦτα πάντα ἐπὶ τὴν γενεὰν ταύτην 1 Jesus is speaking as if the things he has just spoken about will **come upon this generation**. He means that God will consider **this generation** to guilty of doing those things. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “this generation will be considered guilty for all these things” 23:36 af8a rc://*/ta/man/translate/figs-explicit ταῦτα πάντα 1 Here, the phrase **all these things** refers to the murders that Jesus mentioned in the previous verse. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “all those evil deeds” 23:36 vx9o rc://*/ta/man/translate/figs-metonymy τὴν γενεὰν ταύτην 1 Here, **generation** represents the people who are part of the **generation**, which means that they are adults who are currently alive. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “today’s people” or “the people of this generation” @@ -4169,7 +4139,6 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 23:38 jl65 rc://*/ta/man/translate/figs-activepassive ἀφίεται & ὁ οἶκος ὑμῶν 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who does the action, it is clear from the context that it is God. Alternate translation: “God will leave your house” 23:38 e5sh rc://*/ta/man/translate/translate-tense ἀφίεται 1 Jesus is using the present tense in order to refer to something that will happen in the future. He is doing this to show that the event will certainly happen. Alternate translation: “will be left” 23:39 wc86 rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 Here, the word **For** introduces support for the claim that Jesus made in the previous verse. If it would be helpful in your language, you could use a word or phrase that introduces basis or support for a claim, or you could leave **For** untranslated. Alternate translation: “That is because, as” -23:39 qvf3 λέγω & ὑμῖν 1 Jesus says this to emphasize what he is about to tell his disciples. Use a natural form in your language for emphasizing the importance of a statement. Alternate translation: “I can assure you” 23:39 r74f rc://*/ta/man/translate/figs-doublenegatives οὐ μή 1 The words translated **certainly not** are two negative words. In this construction, the second negative does not cancel the first to create a positive meaning. Instead, it gives greater emphasis to the negative. If your language can use two negatives that do not cancel one another to create a positive meaning, you could use a double negative here. If your language does not use two negatives in that way, you could translate with one strong negative, as the ULT does. Alternate translation: “by no means” 23:39 r6o6 rc://*/ta/man/translate/figs-explicit ἀπ’ ἄρτι 1 Here Jesus uses the word **now** to refer to the time of his current visit to Jerusalem. He is not referring to just the current moment. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “the time of my current visit with you” 23:39 eqnl rc://*/ta/man/translate/figs-explicit ἕως ἂν εἴπητε 1 Here, Jesus could be indicating that they will **certainly not see** him: (1) until the time when they **say** the following words. Alternate translation: “until the time when you say” (2) unless they **say** the following words. Alternate translation: “unless you say” @@ -4181,7 +4150,6 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 24:1 di17 rc://*/ta/man/translate/figs-possession τὰς οἰκοδομὰς τοῦ ἱεροῦ 1 Here, Jesus is using the possessive form to describe **buildings** that are in **the temple** area. If this is not clear in your language, you could express the idea in another way. Alternate translation: “the buildings in the temple complex” 24:2 w287 rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the word **But** introduces the next thing that happened. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **But** untranslated. Alternate translation: “Then” 24:2 mh5y rc://*/ta/man/translate/figs-rquestion οὐ βλέπετε ταῦτα πάντα 1 Jesus is using the question form to draw the attention of the disciples to the buildings. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “Consider all these things.” or “Think about all these things!” -24:2 a83u ἀμὴν, λέγω ὑμῖν 1 Jesus says this to emphasize what he is about to tell his disciples. Use a natural form in your language for emphasizing the truth and importance of a statement. Alternate translation: “I can assure you” 24:2 k7ah rc://*/ta/man/translate/figs-hyperbole οὐ μὴ ἀφεθῇ ὧδε λίθος ἐπὶ λίθον, ὃς οὐ καταλυθήσεται 1 Jesus says that every **stone** will be **torn down** as an overstatement for emphasis. If it would be helpful in your language, you could use a different way to express the emphasis. Alternate translation: “almost every stone upon a stone will not be left here, and almost none of them will not be torn down” 24:2 ecdz rc://*/ta/man/translate/figs-activepassive οὐ μὴ ἀφεθῇ ὧδε λίθος ἐπὶ λίθον, ὃς οὐ καταλυθήσεται 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who will do the action, it is clear from the context that it will be invading enemies. Alternate translation: “an invading army will certainly not leave a stone upon a stone here, which they will not tear down” 24:2 g4d8 οὐ μὴ ἀφεθῇ ὧδε λίθος ἐπὶ λίθον, ὃς οὐ καταλυθήσεται 1 If it would be helpful in your language, you could express the ideas in positive form. Alternate translation: “every stone will be toppled off the stone it is on, and each one will be torn down” @@ -4342,7 +4310,6 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 24:33 kf40 rc://*/ta/man/translate/figs-explicit ταῦτα, πάντα 1 Here, the phrase **all these things** refers back to what Jesus has described in [24:4–28](../24/04.md) or perhaps [24:4–31](../24/04.md). If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “all those things I have told you about” 24:33 ygke rc://*/ta/man/translate/figs-explicit ἐστιν 1 Here, the word translated **it** could: (1) refer to the coming of the Son of Man and the gathering of the elect, as described in [24:30–31](../24/30.md). Alternate translation: “his coming is” or (if you expressed Son of Man in the first person) “my coming is” (2) be translated as “he” and refer to the Son of Man. Alternate translation: “he is” or (if you expressed Son of Man in the first person) “I am” 24:33 cfz8 rc://*/ta/man/translate/figs-idiom ἐπὶ θύραις 1 The phrase **at the doors** indicates that something or someone is very near and ready to enter. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “ready to enter” or “about to arrive” -24:34 k2oa ἀμὴν, λέγω ὑμῖν 1 Jesus says this to emphasize what he is about to tell the disciples. Use a natural form in your language for emphasizing the truth and importance of a statement. Alternate translation: “I can assure you”\n 24:34 y73t rc://*/ta/man/translate/figs-metonymy ἡ γενεὰ αὕτη 1 Here, **generation** represents the people who are part of the generation, which means that they are adults who are alive at the same time. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “the people of this generation” 24:34 x4nd rc://*/ta/man/translate/figs-explicit ἡ γενεὰ αὕτη 1 Christians debate whom Jesus was referring to with the phrase **this generation**. See the chapter introduction for more information. Two possibilities are most likely. Jesus could be referring to: (1) the people who were alive while he was saying these words. Alternate translation: “people who are alive right now” (2) the people who will be alive when the things that he has described begin to happen. Alternate translation: “people who will be alive then” 24:34 gld5 rc://*/ta/man/translate/figs-euphemism οὐ μὴ παρέλθῃ 1 Jesus is referring to death in a polite way by using the phrase **pass away**. If it would be helpful in your language, you could use a polite way of referring to this in your language, or you could state this plainly. Alternate translation: “will certainly not die” @@ -4418,7 +4385,6 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 24:46 r9mw rc://*/ta/man/translate/figs-activepassive μακάριος 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was God. Alternate translation: “God will bless” 24:46 eo3n rc://*/ta/man/translate/figs-explicit ἐλθὼν 1 Here Jesus implies that the **master** comes back from a trip or absence. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “having come back” 24:46 g9t5 rc://*/ta/man/translate/figs-explicit οὕτως ποιοῦντα 1 Here, the word **thus** refers to giving food to the rest of the household at the appropriate times (see [24:45](../24/45.md)). If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “doing that task” or “giving food to the household at the proper times” -24:47 m4u1 ἀμὴν, λέγω ὑμῖν 1 Jesus says this to emphasize what he is about to tell the disciples. Use a natural form in your language for emphasizing the truth and importance of a statement. Alternate translation: “I can assure you” 24:48-50 m121 rc://*/ta/man/translate/figs-hypo ἐὰν & εἴπῃ ὁ κακὸς δοῦλος ἐκεῖνος ἐν τῇ καρδίᾳ αὐτοῦ, χρονίζει μου ὁ κύριος & καὶ ἄρξηται τύπτειν τοὺς συνδούλους αὐτοῦ, ἐσθίῃ δὲ καὶ πίνῃ μετὰ τῶν μεθυόντων & ἥξει ὁ κύριος τοῦ δούλου ἐκείνου ἐν ἡμέρᾳ ᾗ οὐ προσδοκᾷ, καὶ ἐν ὥρᾳ ᾗ οὐ γινώσκει 1 Here Jesus uses an imaginary situation to teach his disciples about how they should not behave while they wait for him to return. Use a natural method in your language for introducing an imaginary situation. Alternate translation: “imagine that the slave is evil and says in his heart, ‘My master is delaying,’ and he begins to beat his fellow slaves and eats and drinks with the ones being drunk. As he is doing those things, the master of that slave will come on a day that he does not expect and at an hour that he does not know” 24:48 f9ft rc://*/ta/man/translate/figs-metonymy εἴπῃ & ἐν τῇ καρδίᾳ αὐτοῦ 1 In Matthew’s culture, the **heart** is the place where humans think and feel. If it would be helpful in your language, you could translate **heart** by referring to the places where humans think and feel in your culture or by expressing the idea plainly. Alternate translation: “says in his head” or “says to himself” 24:48 per6 rc://*/ta/man/translate/figs-quotesinquotes ἐν τῇ καρδίᾳ αὐτοῦ, χρονίζει μου ὁ κύριος 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “in his that his master delays” @@ -4683,7 +4649,6 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 26:12 usm6 rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 Here, the word **For** introduces a further explanation about why what the woman did was a “good work.” If it would be helpful in your language, you could use a word or phrase that introduces further explanation, or you could leave **For** untranslated. Alternate translation: “In fact,” or “Further,” 26:12 vk5w rc://*/ta/man/translate/translate-unknown τὸ μύρον 1 See how you translated **perfumed oil** in [26:7](../26/07.md). Alternate translation: “oil with perfume in it” 26:12 g8x1 rc://*/ta/man/translate/figs-abstractnouns πρὸς τὸ ἐνταφιάσαι με 1 If your language does not use an abstract noun for the idea of **burial**, you could express the same idea in another way. Alternate translation: “to prepare me to be buried” -26:13 xs1w ἀμὴν, λέγω ὑμῖν 1 Jesus says this to emphasize what he is about to tell his disciples. Use a natural form in your language for emphasizing the truth and importance of a statement. Alternate translation: “I can assure you” 26:13 g45l rc://*/ta/man/translate/figs-activepassive κηρυχθῇ τὸ εὐαγγέλιον τοῦτο & λαληθήσεται καὶ ὃ ἐποίησεν αὕτη 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who will do the actions, you could use indefinite subjects. Alternate translation: “people preach this gospel … they will also speak what she did” 26:13 s12m rc://*/ta/man/translate/figs-abstractnouns εἰς μνημόσυνον αὐτῆς 1 If your language does not use an abstract noun for the idea of **remembrance**, you could express the same idea in another way. Alternate translation: “so that she is remembered” or “as a way to remember her” 26:14 got6 rc://*/ta/man/translate/figs-nominaladj τῶν δώδεκα 1 Matthew is using the adjective **Twelve** as a noun to refer to Jesus’ closest disciples. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “of the 12 apostles” or “of the 12 men whom Jesus had chosen to be apostles” @@ -4712,7 +4677,6 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 26:20 g6dc rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the word **Now** introduces the next thing that happened. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **Now** untranslated. Alternate translation: “Then,” 26:20 bga4 rc://*/ta/man/translate/translate-unknown ἀνέκειτο 1 In Jesus’ culture, people would usually recline, or lay on one side, when they were eating. If it would be helpful in your language, you could refer to the position in which people eat in your culture, or you could just refer to eating. See how you translated the similar phrase in [9:10](../09/10.md). Alternate translation: “he was sitting down to eat” or “he was eating”\n 26:20 js7i rc://*/ta/man/translate/figs-nominaladj τῶν δώδεκα 1 Matthew is using the adjective **Twelve** as a noun to refer to Jesus’ closest disciples. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. See how you expressed the idea in [26:14](../26/14.md). Alternate translation: “of the 12 apostles” or “of the 12 men whom Jesus had chosen to be apostles” -26:21 ehx6 ἀμὴν, λέγω ὑμῖν 1 Jesus says this to emphasize what he is about to tell his disciples. Use a natural form in your language for emphasizing the truth and importance of a statement. Alternate translation: “I can assure you” 26:22 s5gb rc://*/ta/man/translate/figs-activepassive λυπούμενοι σφόδρα 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was what Jesus said. Alternate translation: “since what he said grieved them very much” 26:22 n12r rc://*/ta/man/translate/figs-rquestion μήτι ἐγώ εἰμι, Κύριε? 1 Here the disciples could be using the question form: (1) to tell Jesus that they would never hand him over. In this case, you could express the idea as a statement or exclamation. Alternate translation: “I am not the one, Lord!” (2) to ask a hesitant question. In this case, they are unsure whether they would hand Jesus over. Alternate translation: “Can it really be me, Lord?” 26:22 r2it rc://*/ta/man/translate/figs-ellipsis μήτι ἐγώ εἰμι, Κύριε 1 The disciples are leaving out some of the words that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the context. Alternate translation: “Surely it is not I who will hand you over, Lord” @@ -4776,7 +4740,6 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 26:33 m2un rc://*/ta/man/translate/figs-metaphor σκανδαλισθήσονται ἐν σοί & σκανδαλισθήσομαι 1 Here Peter speaks as if Jesus were a lump or rock that his disciples could **stumble on**. He means that they may reject and desert Jesus because of what will happen to him. If it would be helpful in your language, you could state the meaning plainly. See how you expressed the idea [26:31](../26/31.md). Alternate translation: “will desert you because of what will happen to you … will desert you” or “will run away from you … will run away”\n 26:33 u6r9 rc://*/ta/man/translate/figs-activepassive σκανδαλισθήσονται & σκανδαλισθήσομαι 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “will stumble … will stumble” 26:33 j6r9 rc://*/ta/man/translate/figs-yousingular σοί 1 Because Peter is talking to Jesus, the word **you** here is singular. -26:34 sf9x ἀμὴν, λέγω σοι 1 Jesus says this to emphasize what he is about to tell Peter. Use a natural form in your language for emphasizing the truth and importance of a statement. Alternate translation: “I can assure you” 26:34 y1gz rc://*/ta/man/translate/figs-yousingular σοι & ἀπαρνήσῃ 1 Since Jesus is talking to Peter, the word **you** throughout this verse is singular. 26:34 ui4y rc://*/ta/man/translate/figs-explicit πρὶν ἀλέκτορα φωνῆσαι 1 Here Jesus describes what an animal does in the morning when the sun comes up to refer to that time of day. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “before a rooster crows in the early morning” 26:34 lx5i rc://*/ta/man/translate/translate-unknown πρὶν ἀλέκτορα φωνῆσαι 1 A **rooster** is a bird that calls out loudly around the time the sun comes up. If your readers would not be familiar with this bird, you could use the name of a bird in your area that calls out or sings just before dawn, or you could use a general expression. Alternate translation: “before the birds begin to sing in the morning” From 918b981f448e129e6b6fcf8c11ad845f83e4ab8a Mon Sep 17 00:00:00 2001 From: Stephen Wunrow Date: Mon, 18 Sep 2023 22:41:40 +0000 Subject: [PATCH 120/127] =?UTF-8?q?Deleting=20three=20more=20(=E1=BC=80?= =?UTF-8?q?=CE=BC=CE=B7=CE=BD)=20=CE=BB=CE=B5=CE=B3=CF=89=20=E1=BD=91?= =?UTF-8?q?=CE=BC=CE=B9=CE=BD=20notes=20from=20Matthew=20(#3533)?= MIME-Version: 1.0 Content-Type: text/plain; charset=UTF-8 Content-Transfer-Encoding: 8bit Reviewed-on: https://git.door43.org/unfoldingWord/en_tn/pulls/3533 --- tn_MAT.tsv | 3 --- 1 file changed, 3 deletions(-) diff --git a/tn_MAT.tsv b/tn_MAT.tsv index f5fda6255e..c97f29c553 100644 --- a/tn_MAT.tsv +++ b/tn_MAT.tsv @@ -4447,7 +4447,6 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 25:11 nmvs rc://*/ta/man/translate/figs-yousingular ἄνοιξον 1 Since the virgins is talking to the bridegroom, the imperative here is singular. 25:12 cv24 rc://*/ta/man/translate/grammar-connect-logic-contrast δὲ 1 Here, the word **But** introduces what the bridegroom actually did in contrast to what the foolish virgins wanted him to do. If it would be helpful in your language, you could use a word or phrase that introduces this kind of contrast, or you could leave **But** untranslated. Alternate translation: “However,” 25:12 dxz9 rc://*/ta/man/translate/figs-quotesinquotes εἶπεν, ἀμὴν, λέγω ὑμῖν, οὐκ οἶδα ὑμᾶς 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “said that he was speaking truly and that he did not know them” -25:12 e49p ἀμὴν, λέγω ὑμῖν 1 The bridegroom says this to emphasize what he is about to tell the foolish virgins. Use a natural form in your language for emphasizing the truth and importance of a statement. Alternate translation: “I can assure you” 25:12 h4a8 rc://*/ta/man/translate/figs-explicit οὐκ οἶδα ὑμᾶς 1 By answering in this way, the bridegroom implies that he will not open the door for the foolish virgins. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “I do not know you, so I will not open the door” 25:13 i7nb rc://*/ta/man/translate/grammar-connect-logic-result οὖν 1 Here, the word **Therefore** introduces Jesus’ application of the parable he has given in [25:1–12](../25/01.md). If it would be helpful in your language, you could use a different word or phrase that introduces an application. Alternate translation: “Given that story” or “As what I have told you illustrates” 25:13 a5ye rc://*/ta/man/translate/grammar-connect-logic-result γρηγορεῖτε & ὅτι οὐκ οἴδατε τὴν ἡμέραν, οὐδὲ τὴν ὥραν 1 If it would be more natural in your language, you could reverse the order of these clauses, since the second clause gives the reason for the command in the first clause. Alternate translation: “since you do not know the day nor the hour, be alert” @@ -4570,7 +4569,6 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 25:39 ti9j rc://*/ta/man/translate/figs-go ἤλθομεν 1 In a context such as this, your language might say “go” instead of **come**. Alternate translation: “go” 25:40 m6mi rc://*/ta/man/translate/figs-123person ὁ Βασιλεὺς 1 Here Jesus continues to speak about himself in the third person. If it would be helpful in your language, you could use the first person. Alternate translation: “I, who am the King,” 25:40 sjbd rc://*/ta/man/translate/figs-quotesinquotes αὐτοῖς, ἀμὴν, λέγω ὑμῖν, ἐφ’ ὅσον ἐποιήσατε ἑνὶ τούτων τῶν ἀδελφῶν μου τῶν ἐλαχίστων, ἐμοὶ ἐποιήσατε 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “to them that he was speaking truly and that as much as they did for one of the least of these brothers of his, they did for him” -25:40 mhe2 ἀμὴν, λέγω ὑμῖν 1 The king says this to emphasize what he is about to tell the people on his right. Use a natural form in your language for emphasizing the truth and importance of a statement. Alternate translation: “I can assure you” 25:40 acs3 rc://*/ta/man/translate/figs-explicit τῶν ἐλαχίστων 1 Here, the word **least** identifies someone who is not very important. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “of the least important” 25:40 nh4y rc://*/ta/man/translate/figs-metaphor τούτων τῶν ἀδελφῶν μου 1 Here the king, Jesus, speaks of his disciples as if they were his **brothers**. He means that he considers them to be part of his family. If it would be helpful in your language, you could use simile form or state the meaning plainly. Alternate translation: “of those whom I call my brothers” or “of the people I love as if they were my brothers”\n 25:40 pump rc://*/ta/man/translate/figs-gendernotations τῶν ἀδελφῶν 1 Although the term **brothers** is masculine, the king is using the word in a generic sense that includes both men and women. If you retain the metaphor in your translation, and if it would be helpful in your language, you could say “brothers and sisters” to indicate this. @@ -4593,7 +4591,6 @@ front:intro sa9c 0 # Introduction to the Gospel of Matthew\n\n## Part 1: Gene 25:45 nlkm rc://*/ta/man/translate/figs-123person ἀποκριθήσεται 1 Here Jesus continues to speak about himself in the third person. If it would be helpful in your language, you could use the first person. Alternate translation: “I will answer them” 25:45 zc8i rc://*/ta/man/translate/figs-quotesinquotes λέγων, ἀμὴν, λέγω ὑμῖν, ἐφ’ ὅσον οὐκ ἐποιήσατε ἑνὶ τούτων τῶν ἐλαχίστων, οὐδὲ ἐμοὶ ἐποιήσατε 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “saying that he was speaking truly and that as much as they did not do for one of the least of these, they did not do for him” 25:45 vivm rc://*/ta/man/translate/writing-quotations λέγων 1 If you keep the direct quotation, consider natural ways of introducing it in your language. Alternate translation: “and he will say” -25:45 uryd ἀμὴν, λέγω ὑμῖν 1 The king says this to emphasize what he is about to tell the people on his left. Use a natural form in your language for emphasizing the truth and importance of a statement. Alternate translation: “I can assure you” 25:45 j8r5 τῶν ἐλαχίστων 1 Here, the word **least** identifies someone who is not very important. If it would be helpful in your language, you could make this idea more explicit. See how you translated this word in [25:40](../25/40.md). Alternate translation: “of the least important” 25:45 nm2e rc://*/ta/man/translate/writing-pronouns τούτων 1 Here, the word **these** refers to the people whom the king, Jesus, calls “brothers of mine” in [25:40](../25/40.md). If it would be helpful in your language, you could refer to those people more directly. Alternate translation: “of these brothers of mine” or “of the people I love as if they were my brothers” 25:45 whu5 rc://*/ta/man/translate/figs-metaphor οὐδὲ ἐμοὶ ἐποιήσατε. 1 Here the king speaks as if people who fail to do something **for one of the least of these** actually fail to do something for him. He means that he considers any neglect of these people to be as important to him as if he himself had been neglected. If it would be helpful in your language, you could express the idea in simile form or state the meaning plainly. See how you expressed the similar figure of speech in [25:40](../25/40.md). Alternate translation: “I consider that you did not do it for me” or “it is just like you did not do it for me” From bc80a5c35d57edfcb77934cdcf85fa831944efeb Mon Sep 17 00:00:00 2001 From: justplainjane47 Date: Mon, 18 Sep 2023 23:33:33 +0000 Subject: [PATCH 121/127] Merge justplainjane47-tc-create-1 into master by justplainjane47 (#3527) --- tn_LEV.tsv | 409 ++++++++++++++++++++++++++--------------------------- 1 file changed, 204 insertions(+), 205 deletions(-) diff --git a/tn_LEV.tsv b/tn_LEV.tsv index aedd59f5db..38d687c1f3 100644 --- a/tn_LEV.tsv +++ b/tn_LEV.tsv @@ -1,17 +1,17 @@ Reference ID Tags SupportReference Quote Occurrence Note front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduction\n\n### Outline of Leviticus\n\n1. Instructions to the Israelites about offerings (1:1–6:7)\n * Burnt offerings (1:1–17)\n * Grain offerings (2:1–16)\n * Fellowship offerings (3:1–17)\n * Offerings for unintentional sins (4:1–5:13)\n * Guilt offerings (5:14–6:7)\n2. Instructions to the priests about offerings (6:8–7:10)\n * Burnt offerings (6:8–13)\n * Grain offerings (6:14–23)\n * Purification offerings (6:24–30)\n * Guilt offerings (7:1–10)\n3. Further instructions to the Israelites (7:11–7:38)\n * Peace offerings (7:11–21)\n * Eating fat and blood is forbidden (7:22–27)\n * The portion for the priests (7:28–7:38)\n4. Setting apart the priests (8:1–10:20)\n * Aaron and his sons ordained (8:1–36)\n * Aaron as high priest (9:1–24)\n * Nadab and Abihu punished (10:1–20)\n5. Laws about clean and unclean things (11:1–15:33)\n * Clean and unclean food (11:1–47)\n * Women are purified after giving birth (12:1–8)\n * Skin, clothing, houses (13:1–14:47)\n * Bodily fluids (15:1–33)\n6. Day of Atonement; the place of the offering; the nature of blood (16:1–17:16)\n7. Setting apart for worship and service; being disqualified from service (18:1–24:23)\n8. The years of rest and release (25:1–55)\n9. Blessing for obeying and curses for not obeying (26:1–46)\n10. Gifts to God (27:1–34)\n\n### What is the book of Leviticus about?\n\nIn the book of Leviticus, God continues to give laws through Moses to the people of Israel. The people were to obey all of these laws to honor their covenant with God.\n\n### How should the title of this book be translated?\n\n“Leviticus” means “about the Levites.” The Levites were the tribe of Israel that provided priests and other workers in the tabernacle. If the people in the project language do not understand the term “Levites,” you can call it “The Book about the Priests” or “The Book about the Tabernacle Workers.” (See: [[rc://*/tw/dict/bible/kt/tabernacle]] and [[rc://*/ta/man/translate/translate-names]])\n\n### Who wrote the book of Leviticus?\n\n### What is the meaning of “holy” and “holiness” in the book of Leviticus?\n\nThese terms concern separating someone or something from the rest of the people, from the world, or from ordinary use. God separated these people or things so they would belong only to him. The people were to consider as separate the places for worshiping God or for honoring him in any way. The people could not use them for anything else. God required the Israelites to live in a certain way in order to live as a nation belonging to him alone.\n\nAnyone or anything that was acceptable to God or “holy” was spoken of as if it were physically clean. In the same way, anyone or anything that was not acceptable to God or not holy was spoken of as if it were physically unclean.\n\nSome people and some things could be made clean or “cleansed,” that is, made acceptable to God. People or things were made clean if the people performed the appropriate sacrifices and ceremonies. For example, some foreigners who wished to live among the Israelites and worship Yahweh could be made clean. However, other people and things could never be made acceptable to him.\n\nIt is important to know that not all unclean things or conditions were sinful. For example, after giving birth to a male child, a woman would be unclean for 33 days. Then the proper animal sacrifice would be offered for her. The monthly flow of blood made the woman unclean ([Leviticus 12:7](../../lev/12/07.md)). But Leviticus never suggests that someone with a flow of blood was sinning. In the same way, God did not allow the Israelites to eat certain kinds of animals; this was one way of setting his people apart.\n\nBecause God does not sin, the terms “holy” and “holiness” often suggest this same idea. Something belonging to God is holy. Because people must respect God, they must respect the things that belong to him.\n\n### What are the important narrative features of Leviticus?\n\nOn 17 occasions, the phrase “The Lord said to Moses” (and sometimes Aaron) is used to begin paragraphs. God and Moses frequently spoke to others. The verb “speak” is used 38 times.\n\n## Part 2: Important Religious and Cultural Concepts\n\n### What was the “tent of meeting”\n[TEXT]\n\n### Why did the Israelites need so many rules about sacrificing animals?\n\nLeviticus shows that God is holy. That means God is very different from humanity and the rest of the created world. God does not sin. Because of this, it is impossible to be acceptable to him without being “cleansed.” The various kinds of sacrifices were meant to make people and things acceptable to God. However, the people had to continue making animal sacrifices so that they would continue to be acceptable to God. This was a sign that pointed to a need for a better sacrifice. They needed a sacrifice that would cause them to be acceptable to God forever. (See: [[rc://*/tw/dict/bible/kt/holy]] and [[rc://*/tw/dict/bible/kt/sin]])\n\n### Why was the priesthood important in the book of Leviticus?\n\nPriests were individuals who went to God on behalf of the people. God authorized the priests to bring the Israelite’s sacrifices to himself.\n\n### How did the Israelite’s rules for worshiping God and sacrificing animals differ from rules of the other nations at that time?\n\nIt was common for other nations to sacrifice animals to their idols. But, the other nations did other things to worship their false gods. For instance, people would sleep with prostitutes at the temple of their gods. They did this to try to persuade their gods to bless their land with the ability to grow crops. Also, people of other nations would sometimes offer human sacrifices to their gods. The God of Israel did not allow his people to do these kinds of things.\n\n\n## Part 3: Important Translation Issues\n\n### “the sons of Aaron”\nAt the time when Yahweh spoke to Moses from the tent of meeting, the priests literally were the “sons of Aaron.” But the instructions in the book also applied to future generations, when the term “sons” would be a way of referring to the priests as Aaron's “descendants.” If it would be clearer in your language, in your translation you could generally use that term, which would apply to both the original priests and to their successors. However, in chapters 8–10, only the literal sons of Aaron are in view, so the term “sons” would be appropriate there.\n\n### “To the face of Yahweh”\nThroughout the book as a whole, the author of Leviticus uses the common idiom “to the face of Yahweh” as a metaphor that means “where Yahweh can see” or “in the sight” or “in the presence of Yahweh,” similar to the English preposition “before.” Sight, in turn, means attention, perspective, and judgment. In the context of Leviticus, "in the presence" or "sight of Yahweh" means to be within the sacred precincts of the tent of meeting. You can translate this expression as “from Yahweh’s perspective,” “in Yahweh's presence,” or simply as “before Yahweh.”\n\n### “Unblemished” or “perfect”\nWhen the book of Leviticus calls something "perfect" (in the ULT), it refers to a sacrificial animal that is the best representative animal of that species. As such, the word "perfect" refers to wholeness, completeness, and perfection. This is often translated with negative terms like “unblemished.” If it would be more natural in your language, consider using terms that carry these same meanings. Alternate translation: “a whole male” or “a complete male” or “a healthy male” \n\n### What important symbols are introduced in Leviticus?\nOil was poured on someone or something meant to be set apart for Yahweh. Water was used to symbolize the cleansing of someone or something so God could accept them. Blood was also used to cleanse and purify people and things. This is because blood represented the life that needed to be shed in order for God to forgive people for sinning.\n\n### Why do many sections begin with the phrase “Yahweh said to Moses”?\nThis phrase shows the reader that these rules come from God and must be obeyed. You could also translate this as “God told Moses.” -1:intro ecv8 0 #Leviticus 1 General Notes\n\n##Structure and Formatting\nIn Hebrew, this chapter begins with the word “And,” indicating a connection with the previous book (Exodus). This connection not only implies that the first five books of the Bible should be seen as a single unit; it also situates Leviticus in the narrative setting of the book of Exodus, during the thirteenth month of the Israelite's wandering in the wilderness of Sinai. \n\nThe first chapter of Leviticus is comprised of two hypothetical scenarios representing three variations of the burnt offering:\nThe Burnt Offering (1:1–17)\n- 1) a livestock animal ([1:2–13](../01/02.md))\n - a) a bovine ([1:3–9](../01/03.md))\n - b) a sheep or goat ([1:10–13](../01/10.md))\n- 2) a bird ([1:14–17](../01/14.md))\n\nAs such, the initial heading verse of each section begins with "If" and is followed by the prescribed steps of the sacrifice. Presumably, they are the same for each burnt offering, but more prescriptions are explicit for the first type of burnt offering, the bovine, probably because they are implied for the other two possible burnt offerings. The steps of the sacrificial process for burnt offerings are:\n\n- 1) Selecting a perfect, unblemished, and otherwise completely healthy animal ([1:3, 10, 14](../01/03.md))\n- 2) Presenting the animal at the entrance to the tent of meeting ([1:3](../01/03.md))\n- 3) Laying hands on the head of the animal ([1:4](../01/04.md))\n- 4) Killing the animal ([1:5, 11, 15](../01/05.md))\n- 5) Presenting and sprinkling the animal's blood on the altar ([1:5, 11, 15](../01/05.md))\n- 6) Skinning the animal ([1:6](../01/06.md))\n- 7) Butchering the animal into its appropriate pieces, usually the head, fat, intestines, and legs ([1:6, 12, 16–17](../01/06.md))\n- 8) Putting fire on the altar and arranging the wood ([1:7](../01/07.md))\n- 9) Arranging the pieces, specifically the head and the fat, of the sacrifice over the burning wood of the altar ([1:8, 12](../01/08.md))\n- 10) Washing the legs and the intestines ([1:9, 13](../01/09.md))\n- 11) Burning the entire animal in a way that causes smoke to go up ([1:9, 13, 17](../01/09.md)\n\n##Special Concepts in this Chapter\nSeveral concepts are crucial for understanding the instructions in this chapter. They include: 1) technical sacrificial terminology, 2) atonement, 3) the importance of blood, and 4) the nature of symbolic action. \n\n###Technical sacrificial terminology\nThroughout the book of Leviticus, the author employs several terms that have a specialized technical meaning in the context of sacrifices or that are only used in this context. In this chapter, such terms are 1) the "burnt offering" and 2) the "gift."\n\n- 1) The “burnt offering”\nThe burnt offering was a particular sacrifice that could be offered by anyone for a variety of reasons. Its name is related to a verb that means "to go up" or ”to ascend,” suggesting that the sacrifice was to be converted into smoke by the fire and ascend to Yahweh in heaven, as the discussion on the verb phrase "to cause to become smoke" will suggest. Its function was to provide a sacrifice intended to bring about forgiveness for a wide variety of sins and unintentional mistakes that were not specifically covered by the other sacrifices discussed in the first seven chapters of Leviticus. The sacrifice required a perfect, male animal that would be completely burned on the altar over a fire that was to be kept burning continually (see [6:9–13](../06/09.md) for more details ). The sacrifice, when accepted by Yahweh, would provide "atonement" for the individual who offered it. \n\n- 2) The “gift” or “offering made by fire”\nThe word translated "gift" in [1:9, 13, and 17](../01/09.md) is variously translated in modern English versions, usually with reference to ”an offering made by fire,” based on the word's presumed relationship with the word for ”fire.” However, some of the sacrifices referred to by this word are not burned on the altar (like the portions of the sacrifices that belonged to the priests in [7:30, 35–36](../07/30.md)), and many sacrifices, such as the purification offering, that are burned on the altar are not referred to by this term. Instead, this term simply refers to a "gift" offered to Yahweh that consists of food items. While you may see the phrase ”fire offering” or ”offering made by fire” in modern English translations, we suggest that you retain the term "gift." \n\n###Atonement\nThe word translated "atone" in the ULT is a technical term expressing the act of atonement that was carried out by the priest but always accomplished by Yahweh. Traditionally, it has been understood as a metaphor with the basic meaning of “to cover,” but more recently, some scholars have understood it to express the image of “to wipe.” If the former is correct, then the metaphor pictures the blood of the sacrifice as covering up the defiling impurity caused by sin. If the latter is correct, then the metaphor pictures the blood of the animal as a sort of ritual detergent that cleanses the person or object from the defiling presence of sin's impurity. Either way, the sacrifice offered by the priest on behalf of the individual or community is accepted in order to restore the relationship between the individual or community and Yahweh that has been damaged or defiled because of sin. This is why so many of the instructions concerning sacrifice end with the mention of the forgiveness of sins, which was the means by which the relationship with Yahweh could be restored. (See: [[rc://*/tw/dict/bible/kt/atonement]] and [[rc://*/tw/dict/bible/kt/priest]]). \n\n###The importance of blood \nIn Leviticus 1, the "blood" of the animal is collected and applied via sprinkling or splattering to the sides of the altar upon which the burnt offering is placed (see [1:5, 11, 15](../01/05.md)). This act, as explained above, has been variously understood, but pictures the blood as cleansing the altar from the effects of sin. Blood was able to cleanse sacred space and God's people from the impurities of sin because of its ability to accomplish atonement by means of "the life" of the animal (see ([17:10–12](../17/10.md)). Because the blood contained "the life" of the animal, Yahweh forbade the eating of any animal blood (see ([7:26–27](../07/26.md), ([17:10–14](../17/10.md), and ([19:26](../19/26.md)). \n\n###Ritual or symbolic action\nThree actions in this chapter and throughout Leviticus are symbolic in nature and picture important theological realities. \n\n- 1) The language of "presenting" throughout this chapter means not only bringing the sacrifice to the altar or to the priest, but also displaying the sacrifice "to the face of Yahweh," that is, to Yahweh himself. This pictures the reality that these sacrifices were performed in the presence of Yahweh, literally in the vicinity of the sacred precincts where Yahweh lived among the Israelites while they were in the wilderness. \n\n- 2) This chapter features the symbolic act of laying one's hands on the head of the sacrificial animal. This action is linked to the acceptance of the animal as an appropriate sacrifice on the individual's behalf (see ([1:4](../01/04.md)). As a symbolic act, the laying of hands apparently identifies the individual with the animal he is offering. The implication seems to be that the person is ritually placing his sins on the sacrificial animal so that God will forgive the sins when the animal is sacrificed.\n\n- 3) The language of "causing the sacrifice to become smoke on the altar" pictures the sacrifice as being converted to smoke by the fire of the altar and arising to Yahweh in heaven, where he would smell the pleasant aroma of the burning sacrifice. As such, the pleasant smell was either a sign that Yahweh approved the sacrifice and would atone for the individual's sins and forgive him, or it functioned as a necessary requirement for the acceptance of the individual's offering. \n\n##Important Figures of Speech in this Chapter\nThis chapter includes three primary figures of speech that may prove difficult to translate but are important to understanding the chapter. These include 1) the phrase, "to the face of Yahweh," 2) the phrase, "a pleasing smell to Yahweh," and 3) the way of referring to the priests as "the sons of Aaron." \n\n###“To the face of Yahweh”\nThroughout this chapter and the book as a whole, the author of Leviticus uses the common idiom “to the face of Yahweh” as a metaphor that means “where Yahweh can see” or “in the sight” or “in the presence of Yahweh,” similar to the English preposition “before.” Sight, in turn, means attention, perspective, and judgment. In the context of Leviticus, "in the presence" or "sight of Yahweh" means to be within the sacred precincts of the tent of meeting, either in the sense of the location directly in front of the tent in which Yahweh resided (see [1:3, 12](../01/03.md)), or in the sense of being in the presence of Yahweh within the precincts of the tent of meeting (see [1:5](../01/05.md)). You can translate either sense of this expression as “in the presence of Yahweh" or simply as ”before Yahweh.”\n\n###“Pleasing smell to Yahweh”\nAs mentioned previously, throughout this chapter, the priest is instructed to cause the sacrifice to become smoke on the altar. This refers to burning the sacrifice in a way that causes smoke to go up, picturing the sacrifice as being converted to pleasant-smelling smoke by the fire and arising to Yahweh in heaven, where he would smell the smoke and be pleased. That the sacrifice was accompanied by the gift of the pleasant-smelling smoke of the sacrifice was apparently crucial to the acceptance of the offering as an appropriate sacrifice on the individual's behalf, as it is mentioned several times in this chapter (see [1:9, 13, 17](../01/09.md)). \n\n###"The sons of Aaron"\nThroughout Leviticus, but especially in this chapter, the priests are referred to by the expression "the sons of Aaron." Occasionally, the expression is "the sons of Aaron, the priests" (as in [1:5, 8, 11](../01/05.md)). Once in this chapter, the expression is altered to emphasize that it is Aaron who is the original priest, through the phrase "the sons of Aaron" (see 1:7](../01/07.md)). As the General Introduction to Leviticus discusses, at the time when Yahweh spoke to Moses from the tent of meeting, the priests literally were the “sons of Aaron,” who was the first high priest. But the instructions in the book also applied to future generations, when the term “sons” would be a way of referring to the priests as Aaron's descendants (with the exception of Leviticus chapters 8–10). Here and throughout the book, if it would be clearer in your language, in your translation you could generally use the term “descendants,” which would apply to both the original priests and to their successors.\n\n##Other Possible Translation Difficulties in this Chapter\nIn addition to these important figures of speech, this chapter features several translation difficulties, including 1) the unclear referent of pronouns, 2) the switching between second and third-person address, 3) the use of a verb and a related noun (cognate-accusatives), 4) the use of a future form to indicate a request or command, and 5) the use of specific, technical sacrificial language. \n\n###The referent of the pronouns\nThroughout this chapter, the author of Leviticus uses a third-person pronoun to refer to both the individual who offers the sacrifices and to the priest who performs the sacrifice. As such, it is often difficult (but not impossible) to infer which party performs which actions. In general, the sacrifice is presented to the priest, but the individual who presents the sacrifice is responsible for killing, properly butchering, and presenting the portions of the sacrificial animal to the priest, who will then arrange them on the altar's fire. The only exception to this pattern can be found in the instruction for offering a bird ([1:14–17](../01/14.md)), which specifies that it is the priest who brings the bird to the altar ([1:14](../01/14.md)) before, presumably, completing the preparation for its being burned on the altar as a burnt offering. When there is ambiguity in which party is the proper referent of the pronoun, the notes will specify who is being referred to. \n\n###Second and third-person address\nThe entirety of chapters 1 through 7 are written as direct addresses to the people of God through Moses. As mentioned previously, chapter 1 describes two hypothetical scenarios when an individual might offer three variations of the burnt offering. However, the form of the verb used to refer to the individual in this chapter varies in the second verse ([1:2](../01/02.md)). Initially, Yahweh addresses "a man from you" in the third-person, but then switches to a second-person address ("you shall offer") to indicate the imperatival force of the statement. The ensuing string of third-person verbs ([1:3–17](../01/03.md)) carry the same imperatival weight of the initial second-person verb. Thus, because in this chapter "his" and "he" refer to the person bringing an offering to Yahweh, it can be translated in the second person as it is in [1:2](../01/02.md) and as modeled by the UST. The pronoun used to refer to the individual who offers the sacrifice switches as follows:\n\n- Third-person: ”When a man from you, when he presents” ([1:2](../01/02.md))\n- Second-person: ”you shall present” ([1:2](../01/02.md))\n- Third-person: ”If his offering” ([1:3–17](../01/03.md))\n\nAs previously discussed, if the switch from third-person forms to second-person and back would be confusing in your language, consider using either the second or third-person forms throughout. The UST models use second-person forms for the entirety of this chapter, but the notes will often offer translation possibilities with third-person alternatives. \n\n###The use of a verb with a related noun (Cognate-accusatives)\nFor emphasis, the author of Leviticus often uses a verb with a related noun. In this chapter, the verb "to present" is related to the noun translated "offering." If your language can repeat words for emphasis, it would be appropriate in this context to repeat these words in a similar manner. \n\n###The use of a future form to indicate a command\nOften in this chapter and throughout the first seven chapters of Leviticus, a future form will be used to indicate a command or instruction. For example, Lev 1:2 says, "you shall present your offering.” This is equivalent to saying, "you should present” or ”you must present.” Throughout these chapters, these forms could be translated with a modal form, as the UST models, or simply with an imperative or instruction form. \n +1:intro ecv8 0 #Leviticus 1 General Notes\n\n##Structure and Formatting\nIn Hebrew, this chapter begins with the word “And,” indicating a connection with the previous book (Exodus). This connection not only implies that the first five books of the Bible should be seen as a single unit; it also situates Leviticus in the narrative setting of the book of Exodus, during the thirteenth month of the Israelite's wandering in the wilderness of Sinai. \n\nThe first chapter of Leviticus is comprised of two hypothetical scenarios representing three variations of the burnt offering:\nThe Burnt Offering (1:1–17)\n- 1) a livestock animal ([1:2–13](../01/02.md))\n - a) a bovine ([1:3–9](../01/03.md))\n - b) a sheep or goat ([1:10–13](../01/10.md))\n- 2) a bird ([1:14–17](../01/14.md))\n\nAs such, the initial heading verse of each section begins with "If" and is followed by the prescribed steps of the sacrifice. Presumably, they are the same for each burnt offering, but more prescriptions are explicit for the first type of burnt offering, the bovine, probably because they are implied for the other two possible burnt offerings. The steps of the sacrificial process for burnt offerings are:\n\n- 1) Selecting a perfect, unblemished, and otherwise completely healthy animal ([1:3, 10, 14](../01/03.md))\n- 2) Presenting the animal at the entrance to the tent of meeting ([1:3](../01/03.md))\n- 3) Laying hands on the head of the animal ([1:4](../01/04.md))\n- 4) Killing the animal ([1:5, 11, 15](../01/05.md))\n- 5) Presenting and sprinkling the animal's blood on the altar ([1:5, 11, 15](../01/05.md))\n- 6) Skinning the animal ([1:6](../01/06.md))\n- 7) Butchering the animal into its appropriate pieces, usually the head, fat, intestines, and legs ([1:6, 12, 16–17](../01/06.md))\n- 8) Putting fire on the altar and arranging the wood ([1:7](../01/07.md))\n- 9) Arranging the pieces, specifically the head and the fat, of the sacrifice over the burning wood of the altar ([1:8, 12](../01/08.md))\n- 10) Washing the legs and the intestines ([1:9, 13](../01/09.md))\n- 11) Burning the entire animal in a way that causes smoke to go up ([1:9, 13, 17](../01/09.md)\n\n##Special Concepts in this Chapter\nSeveral concepts are crucial for understanding the instructions in this chapter. They include: 1) technical sacrificial terminology, 2) atonement, 3) the importance of blood, and 4) the nature of symbolic action. \n\n###Technical sacrificial terminology\nThroughout the book of Leviticus, the author employs several terms that have a specialized technical meaning in the context of sacrifices or that are only used in this context. In this chapter, such terms are 1) the "burnt offering" and 2) the "gift."\n\n- 1) The “burnt offering”\nThe burnt offering was a particular sacrifice that could be offered by anyone for a variety of reasons. Its name is related to a verb that means "to go up" or ”to ascend,” suggesting that the sacrifice was to be converted into smoke by the fire and ascend to Yahweh in heaven, as the discussion on the verb phrase "to cause to become smoke" will suggest. Its function was to provide a sacrifice intended to bring about forgiveness for a wide variety of sins and unintentional mistakes that were not specifically covered by the other sacrifices discussed in the first seven chapters of Leviticus. The sacrifice required a perfect, male animal that would be completely burned on the altar over a fire that was to be kept burning continually (see [6:9–13](../06/09.md) for more details ). The sacrifice, when accepted by Yahweh, would provide "atonement" for the individual who offered it. \n\n- 2) The “gift” or “offering made by fire”\nThe word translated "gift" in [1:9, 13, and 17](../01/09.md) is variously translated in modern English versions, usually with reference to ”an offering made by fire,” based on the word's presumed relationship with the word for ”fire.” However, some of the sacrifices referred to by this word are not burned on the altar (like the portions of the sacrifices that belonged to the priests in [7:30, 35–36](../07/30.md)), and many sacrifices, such as the purification offering, that are burned on the altar are not referred to by this term. Instead, this term simply refers to a "gift" offered to Yahweh that consists of food items. While you may see the phrase ”fire offering” or ”offering made by fire” in modern English translations, we suggest that you retain the term "gift." \n\n###Atonement\nThe word translated "atone" in the ULT is a technical term expressing the act of atonement that was carried out by the priest but always accomplished by Yahweh. Traditionally, it has been understood as a metaphor with the basic meaning of “to cover,” but more recently, some scholars have understood it to express the image of “to wipe.” If the former is correct, then the metaphor pictures the blood of the sacrifice as covering up the defiling impurity caused by sin. If the latter is correct, then the metaphor pictures the blood of the animal as a sort of ritual detergent that cleanses the person or object from the defiling presence of sin's impurity. Either way, the sacrifice offered by the priest on behalf of the individual or community is accepted in order to restore the relationship between the individual or community and Yahweh that has been damaged or defiled because of sin. This is why so many of the instructions concerning sacrifice end with the mention of the forgiveness of sins, which was the means by which the relationship with Yahweh could be restored. (See: [[rc://*/tw/dict/bible/kt/atonement]] and [[rc://*/tw/dict/bible/kt/priest]]). \n\n###The importance of blood \nIn Leviticus 1, the "blood" of the animal is collected and applied via sprinkling or splattering to the sides of the altar upon which the burnt offering is placed (see [1:5, 11, 15](../01/05.md)). This act, as explained above, has been variously understood, but pictures the blood as cleansing the altar from the effects of sin. Blood was able to cleanse sacred space and God's people from the impurities of sin because of its ability to accomplish atonement by means of "the life" of the animal (see ([17:10–12](../17/10.md)). Because the blood contained "the life" of the animal, Yahweh forbade the eating of any animal blood (see ([7:26–27](../07/26.md), ([17:10–14](../17/10.md), and ([19:26](../19/26.md)). \n\n###Ritual or symbolic action\nThree actions in this chapter and throughout Leviticus are symbolic in nature and picture important theological realities. \n\n- 1) The language of "presenting" throughout this chapter means not only bringing the sacrifice to the altar or to the priest, but also displaying the sacrifice "to the face of Yahweh," that is, to Yahweh himself. This pictures the reality that these sacrifices were performed in the presence of Yahweh, literally in the vicinity of the sacred precincts where Yahweh lived among the Israelites while they were in the wilderness. \n\n- 2) This chapter features the symbolic act of laying one's hands on the head of the sacrificial animal. This action is linked to the acceptance of the animal as an appropriate sacrifice on the individual's behalf (see ([1:4](../01/04.md)). As a symbolic act, the laying of hands apparently identifies the individual with the animal he is offering. The implication seems to be that the person is ritually placing his sins on the sacrificial animal so that God will forgive the sins when the animal is sacrificed.\n\n- 3) The language of "causing the sacrifice to become smoke on the altar" pictures the sacrifice as being converted to smoke by the fire of the altar and arising to Yahweh in heaven, where he would smell the pleasant aroma of the burning sacrifice. As such, the pleasant smell was either a sign that Yahweh approved the sacrifice and would atone for the individual's sins and forgive him, or it functioned as a necessary requirement for the acceptance of the individual's offering. \n\n##Important Figures of Speech in this Chapter\nThis chapter includes three primary figures of speech that may prove difficult to translate but are important to understanding the chapter. These include 1) the phrase, "to the face of Yahweh," 2) the phrase, "a pleasing smell to Yahweh," and 3) the way of referring to the priests as "the sons of Aaron." \n\n###“To the face of Yahweh”\nThroughout this chapter and the book as a whole, the author of Leviticus uses the common idiom “to the face of Yahweh” as a metaphor that means “where Yahweh can see” or “in the sight” or “in the presence of Yahweh,” similar to the English preposition “before.” Sight, in turn, means attention, perspective, and judgment. In the context of Leviticus, "in the presence" or "sight of Yahweh" means to be within the sacred precincts of the tent of meeting, either in the sense of the location directly in front of the tent in which Yahweh resided (see [1:3, 12](../01/03.md)), or in the sense of being in the presence of Yahweh within the precincts of the tent of meeting (see [1:5](../01/05.md)). You can translate either sense of this expression as “in the presence of Yahweh" or simply as ”before Yahweh.”\n\n###“Pleasing smell to Yahweh”\nAs mentioned previously, throughout this chapter, the priest is instructed to cause the sacrifice to become smoke on the altar. This refers to burning the sacrifice in a way that causes smoke to go up, picturing the sacrifice as being converted to pleasant-smelling smoke by the fire and arising to Yahweh in heaven, where he would smell the smoke and be pleased. That the sacrifice was accompanied by the gift of the pleasant-smelling smoke of the sacrifice was apparently crucial to the acceptance of the offering as an appropriate sacrifice on the individual's behalf, as it is mentioned several times in this chapter (see [1:9, 13, 17](../01/09.md)). \n\n###"The sons of Aaron"\nThroughout Leviticus, but especially in this chapter, the priests are referred to by the expression "the sons of Aaron." Occasionally, the expression is "the sons of Aaron, the priests" (as in [1:5, 8, 11](../01/05.md)). Once in this chapter, the expression is altered to emphasize that it is Aaron who is the original priest, through the phrase "the sons of Aaron" (see 1:7](../01/07.md)). As the General Introduction to Leviticus discusses, at the time when Yahweh spoke to Moses from the tent of meeting, the priests literally were the “sons of Aaron,” who was the first high priest. But the instructions in the book also applied to future generations, when the term “sons” would be a way of referring to the priests as Aaron's descendants (with the exception of Leviticus chapters 8–10). Here and throughout the book, if it would be clearer in your language, in your translation you could generally use the term “descendants,” which would apply to both the original priests and to their successors.\n\n##Other Possible Translation Difficulties in this Chapter\nIn addition to these important figures of speech, this chapter features several translation difficulties, including 1) the unclear referent of pronouns, 2) the switching between second and third-person address, 3) the use of a verb and a related noun (cognate-accusatives), 4) the use of a future form to indicate a request or command, and 5) the use of specific, technical sacrificial language. \n\n###The referent of the pronouns\nThroughout this chapter, the author of Leviticus uses a third-person pronoun to refer to both the individual who offers the sacrifices and to the priest who performs the sacrifice. As such, it is often difficult (but not impossible) to infer which party performs which actions. In general, the sacrifice is presented to the priest, but the individual who presents the sacrifice is responsible for killing, properly butchering, and presenting the portions of the sacrificial animal to the priest, who will then arrange them on the altar's fire. The only exception to this pattern can be found in the instruction for offering a bird ([1:14–17](../01/14.md)), which specifies that it is the priest who brings the bird to the altar ([1:14](../01/14.md)) before, presumably, completing the preparation for its being burned on the altar as a burnt offering. When there is ambiguity in which party is the proper referent of the pronoun, the notes will specify who is being referred to. \n\n###Second and third-person address\nThe entirety of chapters 1 through 7 are written as direct addresses to the people of God through Moses. As mentioned previously, chapter 1 describes two hypothetical scenarios when an individual might offer three variations of the burnt offering. However, the form of the verb used to refer to the individual in this chapter varies in the second verse ([1:2](../01/02.md)). Initially, Yahweh addresses "a man from you" in the third-person, but then switches to a second-person address ("you shall offer") to indicate the imperatival force of the statement. The ensuing string of third-person verbs ([1:3–17](../01/03.md)) carry the same imperatival weight of the initial second-person verb. Thus, because in this chapter "his" and "he" refer to the person bringing an offering to Yahweh, it can be translated in the second person as it is in [1:2](../01/02.md) and as modeled by the UST. The pronoun used to refer to the individual who offers the sacrifice switches as follows:\n\n- Third-person: ”When a man from you, when he presents” ([1:2](../01/02.md))\n- Second-person: ”you shall present” ([1:2](../01/02.md))\n- Third-person: ”If his offering” ([1:3–17](../01/03.md))\n\nAs previously discussed, if the switch from third-person forms to second-person and back would be confusing in your language, consider using either the second or third-person forms throughout. The UST models use second-person forms for the entirety of this chapter, but the notes will often offer translation possibilities with third-person alternatives. \n\n###The use of a verb with a related noun (Cognate-accusatives)\nFor emphasis, the author of Leviticus often uses a verb with a related noun. In this chapter, the verb "to present" is related to the noun translated "offering." If your language can repeat words for emphasis, it would be appropriate in this context to repeat these words in a similar manner. \n\n###The use of a future form to indicate a command\nOften in this chapter and throughout the first seven chapters of Leviticus, a future form will be used to indicate a command or instruction. For example, Lev 1:2 says, "you shall present your offering.” This is equivalent to saying, "you should present” or ”you must present.” Throughout these chapters, these forms could be translated with a modal form, as the UST models, or simply with an imperative or instruction form. \n 1:1 y78a rc://*/ta/man/translate/figs-possession מֵ⁠אֹ֥הֶל מוֹעֵ֖ד 1 The author of Leviticus is using the possessive to describe Yahweh's **meeting** with Moses (and, by extension, the whole people) within the physical location of the **tent.** If this is not clear in your language, you could use an adjective that better describes the locale of divine presence. Alternative translation: “from the tent where Yahweh met with Moses and lived among the Israelites” 1:1 zbz1 rc://*/ta/man/translate/writing-quotations לֵ⁠אמֹֽר 1 The word translated **saying** introduces a direct quotation. In your translation, consider ways in which you might introduce this quotation naturally in your language. -1:1-2 rivr rc://*/ta/man/translate/figs-quotesinquotes לֵ⁠אמֹֽר & דַּבֵּ֞ר אֶל־בְּנֵ֤י יִשְׂרָאֵל֙ וְ⁠אָמַרְתָּ֣ אֲלֵ⁠הֶ֔ם 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. It may be helpful to begin a new sentence here. Alternate translation, with a period before: “He told Moses to speak to the sons of Israel and to say to them” +1:1-2 rivr rc://*/ta/man/translate/figs-quotesinquotes לֵ⁠אמֹֽר & דַּבֵּ֞ר אֶל־בְּנֵ֤י יִשְׂרָאֵל֙ וְ⁠אָמַרְתָּ֣ אֲלֵ⁠הֶ֔ם 1 If it would be helpful in your language, you could translate this so that there is not a quotation within a quotation. It may be helpful to begin a new sentence here. Alternate translation, with a period before: “He told Moses to speak to the sons of Israel and to say to them” 1:2 l7kq rc://*/ta/man/translate/figs-doublet דַּבֵּ֞ר אֶל־בְּנֵ֤י יִשְׂרָאֵל֙ וְ⁠אָמַרְתָּ֣ אֲלֵ⁠הֶ֔ם 1 These two phrases mean basically the same thing. The repetition emphasizes that Moses is to deliver the following speech to the people of Israel. (The speech makes up the first seven chapters of the book.) If your language does not use repetition for emphasis, you could use a single phrase and convey the emphasis in another way. Alternate translation: “Make sure you say to the people of Israel” 1:2 o3rs rc://*/ta/man/translate/figs-metaphor בְּנֵ֤י יִשְׂרָאֵל֙ 1 This expression speaks of the people of Israel in the time of Moses as if they were literally the **sons** of Israel. It means that they are the physical and spiritual descendants of Jacob, whose name God changed to Israel. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “the descendants of Israel” 1:2 jqkz rc://*/ta/man/translate/figs-gendernotations בְּנֵ֤י יִשְׂרָאֵל֙ 1 Although the word translated **sons** is masculine and plural, it has a generic sense that applies to both men and women. In your translation, you may wish to use a term that is clearly inclusive of men and women. Alternate translation: “the people of Israel” 1:2 fjhs rc://*/ta/man/translate/figs-declarative וְ⁠אָמַרְתָּ֣ 1 As the General Introduction to Leviticus discusses, here and throughout the book, the author of Leviticus uses a future form to give an instruction or command. If it would be helpful in your language, you could translate these verbs using a command or instruction form. Alternate translation: “and say” 1:2 yiq7 rc://*/ta/man/translate/figs-gendernotations אָדָ֗ם כִּֽי־יַקְרִ֥יב מִ⁠כֶּ֛ם 1 Although the word translated **A man** is masculine, it has a generic sense that refers to any person who approaches the tent to make a sacrifice. Alternate translation: “When one of you presents” or “When someone presents” -1:2 aps3 rc://*/ta/man/translate/figs-123person אָדָ֗ם & מִ⁠כֶּ֛ם & תַּקְרִ֖יבוּ אֶת־קָרְבַּנְ⁠כֶֽם׃ 1 As the General Introduction to Leviticus discusses, the book often speaks of the Israelites and to the Israelites in the third person, even though it is a direct address to them. Here and throughout the book, if it would be clearer in your language, you could either (1) use the second person in your translation. Alternate translation: “One of you Israelites ... you shall present your offering” or (2) use the third person in your translation. Alternate translation: “An Israelite ... he shall present his offering”\n +1:2 aps3 rc://*/ta/man/translate/figs-123person אָדָ֗ם & מִ⁠כֶּ֛ם & תַּקְרִ֖יבוּ אֶת־קָרְבַּנְ⁠כֶֽם׃ 1 As the General Introduction to Leviticus discusses, the book often speaks of the Israelites and to the Israelites in the third person, even though it is a direct address to them. Here and throughout the book, if it would be helpful in your language, you could either (1) use the second person in your translation. Alternate translation: “One of you Israelites ... you shall present your offering” or (2) use the third person in your translation. Alternate translation: “An Israelite ... he shall present his offering”\n 1:2 gmsf rc://*/ta/man/translate/figs-yousingular מִ⁠כֶּ֛ם & תַּקְרִ֖יבוּ אֶת־קָרְבַּנְ⁠כֶֽם׃ 1 The words **you** and **your** here are plural. These words apply to the entire Israelite community. Use the plural form in your translation if your language marks that distinction. -1:2 dlfh rc://*/ta/man/translate/writing-poetry יַקְרִ֥יב & קָרְבָּ֖ן 1 The word **presents** translates a verb that is related to the noun translated **offering**. The repetition of related words adds emphasis to the statement. If your language can repeat words for emphasis, it would be appropriate to use that construction here in your translation. +1:2 dlfh rc://*/ta/man/translate/writing-poetry יַקְרִ֥יב & קָרְבָּ֖ן 1 The word **presents** translates a verb that is related to the noun translated **offering**. The repetition of related words adds emphasis to the statement. If your language can repeat words for emphasis, it would be appropriate to use that construction here in your translation. 1:2 kqu4 rc://*/ta/man/translate/figs-genericnoun הַ⁠בְּהֵמָ֗ה & הַ⁠בָּקָר֙ & הַ⁠צֹּ֔אן 1 The expressions **the livestock**, **the cattle**, and **the flock** do not refer to specific groups of animals. They describe any groups of animals that an Israelite might own. Express this in the way that would be most natural in your language. Alternate translation: “his livestock … his cattle … his flock” 1:2 uwp3 rc://*/ta/man/translate/translate-unknown מִן־הַ⁠בְּהֵמָ֗ה 1 The word translated **livestock** refers generally to land animals as opposed to birds or fish. In the context of Leviticus, it refers specifically to domesticated bovines, sheep, goats, and all other animals used for commercial and agrarian purposes, including work and food. If your readers would not be familiar with these animals, you could use a general expression in your translation. Alternate translation: “from the animals he is raising” 1:2 fp0a rc://*/ta/man/translate/translate-unknown מִן־הַ⁠בָּקָר֙ 1 The word translated **cattle** refers to a subgroup of the word translated **livestock**. It describes a group of bovines—whether cows, bulls, or oxen. If your readers would not be familiar with these animals, you could use a general expression in your translation. Alternate translation: “either from his bovines” @@ -41,7 +41,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 1:8 egek rc://*/ta/man/translate/figs-explicit וְ⁠אֶת־הַ⁠פָּ֑דֶר 1 The term **fat** refers to suet, that is, the hard, lumpy fat that surrounds the kidneys and liver of sheep, goats, and bovines. If your language has a word for this portion of fatty tissue, consider using it here.\n\n 1:9 y5xf rc://*/ta/man/translate/figs-explicitinfo וְ⁠קִרְבּ֥⁠וֹ וּ⁠כְרָעָ֖י⁠ו יִרְחַ֣ץ בַּ⁠מָּ֑יִם 1 It might seem that the expression **and he shall wash its innards and its legs with water** contains extra information that would be unnatural to express in your language. If so, you could use an equivalent expression. Alternate translation: “And he shall wash its innards and its legs”\n 1:9 b3s6 rc://*/ta/man/translate/writing-pronouns יִרְחַ֣ץ 1 The pronoun **he** could refer either to the worshiper or to the priest. But given that every other reference to the priest has been explicit, it is likely that it refers to the worshiper. If it would be helpful in your language, you could make this explicit or continue using the same second-person pronoun used thus far. Alternate translation: “the one offering the sacrifice shall wash”\n -1:9 f91i rc://*/ta/man/translate/writing-pronouns יִרְחַ֣ץ 1 The implication seems to be that the worshiper must **wash** the **innards** and **legs** before the priest arranges them on the wood, as [1:8](../01/08.md) describes. You can indicate this in your translation if that would be helpful to your readers. Alternate translation: “before the priest arranges the pieces, the one offering the sacrifice shall wash” +1:9 f91i rc://*/ta/man/translate/writing-pronouns יִרְחַ֣ץ 1 The implication seems to be that the worshiper must **wash** the innards and legs before the priest arranges them on the wood, as [1:8](../01/08.md) describes. You can indicate this in your translation if that would be helpful to your readers. Alternate translation: “before the priest arranges the pieces, the one offering the sacrifice shall wash” 1:9 tnez rc://*/ta/man/translate/translate-unknown וְ⁠הִקְטִ֨יר הַ⁠כֹּהֵ֤ן אֶת־הַ⁠כֹּל֙ הַ⁠מִּזְבֵּ֔חָ⁠ה 1 The act of burning the offering in such a way that it rises as smoke allows for the sacrifice to go up to Yahweh in heaven, where he would then smell the smoke and be pleased. If it would be helpful to your readers, you could explain the significance of this action. Alternate translation: “And the priest shall cause everything on the altar to become smoke and ascend toward God in heaven” 1:10 e4nb rc://*/ta/man/translate/figs-genericnoun מִן־הַ⁠צֹּ֨אן & מִן־הַ⁠כְּשָׂבִ֛ים א֥וֹ מִן־הָ⁠עִזִּ֖ים 1 The expressions, **the flock**, **the lambs**, and **the goats**, do not refer to specific groups of animals. They describe any groups of animals that an Israelite might own. Express this in the way that would be most natural in your language. Alternate translation: “from his flock, whether from his sheep or from his goats” 1:10 xwnf rc://*/ta/man/translate/grammar-collectivenouns זָכָ֥ר תָּמִ֖ים 1 See how you translated the expression **a perfect male** in [1:3](../01/03.md). Alternate translation: “an unblemished male” or “a male without blemish” @@ -59,19 +59,19 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 1:15 sggt rc://*/ta/man/translate/translate-unknown וְ⁠הִקְטִ֖יר הַ⁠מִּזְבֵּ֑חָ⁠ה 1 The act of burning the offering in a way that causes smoke to rise depicts the sacrifice as going to God in heaven, where he would smell the smoke and be pleased. If it would be helpful to your readers, you could explain the significance of this action. Alternate translation: “and he shall cause it to become smoke on the altar and ascend toward God in heaven” 1:15 kk8b rc://*/ta/man/translate/writing-pronouns וּ⁠מָלַק֙ אֶת־רֹאשׁ֔⁠וֹ 1 The pronoun **he** is ambiguous and could refer to either the worshiper or **the priest**. However, because it is explicitly **the priest** who brings the bird to the altar before it is sacrificed and prepared for burning, it is likely that throughout this verse and the next one, the pronoun **he** refers to **the priest**. If it would be helpful in your language, you could make this explicit. Alternate translation: “and that same priest shall twist off its head” 1:15 v06b rc://*/ta/man/translate/writing-pronouns וְ⁠הִקְטִ֖יר הַ⁠מִּזְבֵּ֑חָ⁠ה 1 As the previous note explains, the pronoun **he** refers to the priest. If this is unclear in your language, consider making the referent explicit. Alternate translation: “and that same priest shall cause everything to become smoke on the altar” -1:15 etrw rc://*/ta/man/translate/figs-explicit וְ⁠הִקְטִ֖יר הַ⁠מִּזְבֵּ֑חָ⁠ה 1 The object that is to be burned on the altar is not specified. However, because the blood has not yet been removed from the bird and the burning of blood is expressly forbidden in Leviticus, it seems likely that the supplied pronoun **it** here refers to **the head** of the bird. If it would be clearer in your language, consider making this explicit. Alternate translation: “and he shall cause the head that he removed to become smoke on the altar” +1:15 etrw rc://*/ta/man/translate/figs-explicit וְ⁠הִקְטִ֖יר הַ⁠מִּזְבֵּ֑חָ⁠ה 1 The object that is to be burned on the altar is not specified. However, because the blood has not yet been removed from the bird and the burning of blood is expressly forbidden in Leviticus, it seems likely that the supplied pronoun **it** here refers to **the head** of the bird. If it would be helpful in your language, consider making this explicit. Alternate translation: “and he shall cause the head that he removed to become smoke on the altar” 1:15 sur7 rc://*/ta/man/translate/figs-activepassive וְ⁠נִמְצָ֣ה דָמ֔⁠וֹ 1 If your language does not use the passive form in this way, you could state this in active form or in another way that is natural in your language. Alternate translation: “Then the priest shall drain its blood” 1:16 x2cz rc://*/ta/man/translate/writing-pronouns וְ⁠הֵסִ֥יר 1 The pronoun **he** refers to **the priest**. If it would be helpful in your language, you could make this explicit. Alternate translation: “And the priest shall remove” 1:16 zqs8 rc://*/ta/man/translate/translate-unknown אֶת־ מֻרְאָת֖⁠וֹ 1 A **craw** is a pouch in a bird’s throat where pre-digested food is stored. If your language has its own term for this anatomical feature, consider using that word here. If not, you could use a general expression. Alternate translation: “the bird’s throat pouch” 1:16 x63v rc://*/ta/man/translate/writing-pronouns וְ⁠הִשְׁלִ֨יךְ אֹתָ֜⁠הּ 1 The word **it** refers to the **craw**, but since the worshiper is supposed to **throw it beside the altar** along with the **feathers**, it may be more natural in your language to use the plural pronoun “them,” as modeled by the UST. -1:16 of8a rc://*/ta/man/translate/writing-pronouns וְ⁠הִשְׁלִ֨יךְ אֹתָ֜⁠הּ 1 The word **he** is ambiguous, but appears to continue the action taken by **the priest**. If it would be helpful in your language, you could make this explicit. Alternate translation: “and the priest shall cast it” +1:16 of8a rc://*/ta/man/translate/writing-pronouns וְ⁠הִשְׁלִ֨יךְ אֹתָ֜⁠הּ 1 The pronoun **he** is ambiguous, but appears to continue the action taken by **the priest**. If it would be helpful in your language, you could make this explicit. Alternate translation: “and the priest shall cast it” 1:16 zb2d rc://*/ta/man/translate/translate-unknown מְק֖וֹם הַ⁠דָּֽשֶׁן 1 The **place of the fatty ashes** is the specified spot where the priest would dump the ashes that had accumulated from previous sacrifices, along with the rendered fat from the altar. If your language has a technical term for such a place, consider using it here. If not, you could use a general expression. Alternate translation: “the spot where the ashes and the burnt fat are dumped” or “the location where the ashes and the burnt fat are dumped” 1:17 zxzv rc://*/ta/man/translate/figs-pronouns וְ⁠שִׁסַּ֨ע אֹת֣⁠וֹ 1 Given the action taken by the priest in [1:15-16](../01/15.md), the pronoun **he** likely refers to **the priest**. If it would be helpful in your language, you could make this explicit. Alternate translation: “And the priest shall tear it open” 1:17 ua00 rc://*/ta/man/translate/figs-pronouns לֹ֣א יַבְדִּיל֒ 1 The pronoun **he** is ambiguous but likely refers to **the priest**. If it would be helpful in your language, you could make this explicit. Alternate translation: “the priest shall not divide it” 1:17 bxu3 rc://*/ta/man/translate/translate-unknown וְ⁠הִקְטִ֨יר אֹת֤⁠וֹ הַ⁠כֹּהֵן֙ הַ⁠מִּזְבֵּ֔חָ⁠ה עַל־הָ⁠עֵצִ֖ים אֲשֶׁ֣ר עַל־הָ⁠אֵ֑שׁ 1 See how you translated the similar expression in [1:9](../01/09.md). Alternate translation: “And the priest shall cause it to become smoke on the altar, on the wood that is on the fire, and ascend towards God in heaven” -2:intro t6wy 0 # Leviticus 2 General Notes\n\n## Structure and Formatting\n\nThis chapter gives instructions about how to make a grain offering. The **and** of 2:1 indicates that the instructions of Lev 1 are continuing. Yahweh continues telling Moses how the people should offer sacrifices. In outline form, the structure of the chapter can be displayed as follows: \n\n- 1) The Grain Offering (2:1–16)\n - I. Offerings of Raw Flour (2:1–3)\n - II. Offerings that are Baked, Pan-Fried, or Deep-Fried (2:4–10)\n - i. Baked (2:4)\n - ii. Pan-Fried on the Griddle (2:5–6)\n - iii. Deep-Fried in a Pan (2:7)\n - iv. Instruction for Offering (2:8–10)\n - III. Instructions regarding Leaven, Honey, and Salt (2:11–13)\n - i. Prohibition against burning leaven or honey (2:11–12)\n - ii. Prescription for including salt (2:13)\n - IV. Offerings of Grains (2:14–16)\n\n##Translation Issues in this Chapter\n### The number and person of pronouns\nIn the address to the Israelites, the author of Leviticus is known for abuptly switching the person, number, and occassionaly gender, of pronouns and verbal forms that refer to the person offering sacrifices. In chapter 1, it was suggested that any third-person singular pronouns that refer to the worshiper (and not to the priest) could be changed to second-person plural pronouns, based on the nature of the direct address and the presence of a second-person plural pronoun in [1:2](../01/02.md) and several times in the current chapter.\n\nThe pronouns referring to the worshiper switch person, gender, and number frequently. Verses 1–3 address the worshiper with a third-person singular pronoun. This swiches to the second-person, singular pronoun in 2:4–8. The worshiper is addressed in the third-person in verse 8, but verse 11 marks a shift to the second-person, this time in the plural. The plural pronouns continue throughout verses 11 and 12, but the author of Leviticus swtiches back to the second-person singular from verse 13 to the end of the chapter.\n\n1. Third-Person (2:1–3)\n- "...when a person [third-person, feminine singular] presents..." (2:1)\n- "...his [third-person, masculine singular] offering..." (2:1)\n- "...and he [third-person, masculine singular] shall pour ..." (2:1)\n- "...and he [third-person, masculine singular] shall put..." (2:1)\n- "...and he [third-person, masculine singular] shall bring..." (2:2)\n\n\n2. Second-Person (2:4–8)\n- "And if you [second-person, masculine singular] present..." (2:4)\n- "And if your [second-person, masculine singular] offering..." (2:5)\n- "Piece [second-person, singular imperative] it..." (2:6)\n- "...and you [second-person, masculine singular] shall pour..." (2:6)\n- "And if your [second-person, masculine singular] offering..." (2:7)\n- "And you [second-person, masculine singular] shall bring..." (2:8)\n\n\n3. Third-Person (2:8–10)\n- "And he [third-person, masculine singular] shall present..." (2:8)\n\n\n4. Second-Person (2:11–15)\n- "Any grain offering that you [second-person, masculine plural] present..." (2:11)\n- "...you [second-person, masculine plural] shall not cause to become smoke..." (2:11)\n- "You [second-person, masculine plural] shall present..." (2:12)\n- "...your [second-person, masculine singular] grain offerings..." (2:13)\n- "...you [second-person, masculine singular] shall salt..." (2:13)\n- "...you [second-person, masculine singular] shall not omit..." (2:13)\n- "...the covenant of your [second-person, masculine singular] God..." (2:13)\n- "...your [second-person, masculine singular] offerings..." (2:13)\n- "...you [second-person, masculine singular] shall present..." (2:13)\n- "And if you [second-person, masculine singular] present..." (2:14)\n- "...you [second-person, masculine singular] shall present..." (2:14)\n- "...your [second-person, masculine singular] first ripe grains..." (2:14)\n- "And you [second-person, masculine singular] shall put..." (2:15)\n- "...and you [second-person, masculine singular] shall place..." (2:15)\n\n## Special Concepts in this Chapter\nThis chapter introduces several key concepts that are relevant to proper translation, including the sacrifice of the **grain offering**, including the offering of **flour**, **oil**, and **incense**, the concept of the **memorial portion**, and the identification of **yeast** and **leaven**. \n\n### Grain offering\nThe **grain offering** was a specialized sacrifice consisting of an offering of harvest grain, usually wheat or barley. The grain offering sometimes accompanied the burnt offering (see [14:20](../14/20.md)), but it is unclear whether the grain offering provided atonement by itself, or whether it could only accomplish atonement when presented with the burnt offering or as a substitute for the purification offering for those who could not afford the animals required for that sacrifice (see [5:11–13](../05/11.md)). In any case, the grain offering could be offered ”dry“ (that is, not mixed with olive oil, see [7:10](../07/010.md)) or mixed with olive oil, or it could be baked in an oven or prepared in a griddle or pan. If the offering of grain was something baked in an oven, the prescribed offering consisted of a **loaf of unleavened bread** that had been made by kneading the flour with olive oil or a **wafer** that had been copiously covered in olive oil (see [2:4](../02/04.md)). Alternatively, grain offerings could be prepared by pan-frying the flour and olive oil on a **griddle** ([2:5](../02/05.md)) or deep-frying the flour and olive oil in a **pan** ([2:7](../02/07.md)). Furthermore, crushed portions of fresh grain that had been roasted with fire constituted an acceptable grain offer (see [2:14–16](../02/14.md)). A portion of the offering was crumbled and completely burned on the altar, resulting in pleasant-smelling smoke that rose to Yahweh in heaven. The remainder of the grain offering, however, belonged to the priests and the male descendants of Aaron for food (see [2:3, 10](../02/03.md) and [7:14–18](../07/14.md)). \n\n### Flour\nThe term translated **flour** in the ULT and **wheat flour** in the UST is the agricultural product made from the production of wheat grains (see [Exodus 29:2](../exod/29/02.md), and [2 Kings 7:16](../2kgs/07/16.md), where is it contrasted with barley). However, according to some rabbinic sources, the precise commodity referred to in this chapter and elsewhere in Leviticus is the large chunks of crushed grains that remain in the sieve after the grains have been dried, winnowed, and crushed. Since “flour” would connote the fine powder that falls through the sieve, what remains is more accurately called “grits” or “semolina” (see [1 Kings 5:2](../1kgs/05/02.md), where “grits” or “semolina” is contrasted with “flour”). However, since this culinary term is not present in many cultures, the term “flour” has been retained. We suggest that you use in your translation whatever word your language has to describe the large chunks of crushed grains that remain in the sieve after the grains have been dried, winnowed, and crushed. \n\n###Oil\nThe term translated **oil** in the ULT and **olive oil** in the UST refers to the agricultural product made from crushing large quantities of olives into a fine, smooth oil. This oil was used for cooking and baking (see [2:4–7](../02/04.md)) and for providing fuel for lanterns (see [Exod 35:8, 14–15](../exod/35/08.md)), but also retained symbolic importance as a way of anointing and dedicating sacred object (see [Genesis 28:18](../gen/28/18.md)), priests (see [Exodus 29:7](../exod/29/07.md) and [Leviticus 8:12, 30](../08/12.md) and [Leviticus 21:10](../21/10.md)), and kings (see [1 Samuel 10:1](../1sam/10/01.md) and [1 Sam 16:13](../1sam/16/13.md)). In this chapter, in addition to being present in most of the grain offerings, olive oil was presented with the grain offering in whatever form it took. \n\n###Incense\nScholarly sources suggest that the substance that was burned in ritual spaces for its fragrance was an expensive fragrant gum-resin tapped from three species of the Boswellia tree native only to southern Arabia (see Jer 6:20) and Somaliland. The burning of this substance was required with all grain offering, regardless of the manner of their preparation. Apparently, because both grain offerings and animal offerings provided a pleasing aroma to Yahweh, the addition of incense with the grain offering was to distinguish them from the animal sacrifices or burnt offerings (see chapter 1. Whereas the olive oil was to be poured all over the grain offerings, the incense was to be “placed” on top of it, apparently in a large lump. Then the raw flour (or other kind of grain offering) would be mixed together with the olive oil and the lump of incense in the priest’s hand as he took a large handful ([2:2](../02/02.md)). These ingredient would then be completely burned on the altar and converted into pleasant-smelling smoke, which, when it went up to Yahweh, would “please” Yahweh and so mark the completion of an acceptable sacrifice. \n\n###The memorial portion\nThe **memorial portion** of the grain offering refers to the portion that the priest designates will be burned completely on the altar as a sacrifice to Yahweh, as opposed to the portion which will remain over as food for the priests to eat. In the offering was raw flour, the priest would lift out a handful of the flour, mixed with olive oil, and all the incense that was place on it. If the offering was baked, pan-fried, or deep-fried, the priest would take a portion and crumble it on the altar. These portions that were designated to be burned on the altar constituted the **memorial protion** As such, this portion represented the entire offering by being completely burned on the altar. \n\n### Yeast and leaven\nIn Leviticus 2, the word **leaven** refers to a lump of dough made from flour and other common ingredients, usually salt and oil, that contains a live **leaven culture** as its raising agent in the form of wild, natural yeast. The term **yeast** refers to the microscopic organism consisting of single oval cells that reproduce by budding and are capable of converting sugar into alcohol and carbon dioxide. In the ancient world, **yeast** was a common household raising agent used in the baking of bread. However, because store-bought, commercial yeast in the form of a dried, deactivated culture that is routinely added to individual batches of dough is a modern invention, the ULT has chosen the less anachronistic term **leaven culture**. This term reflects the slow process of growing wild, naturally occurring yeast from a single, small batch of dough, forming a **leaven** that would be added to other larger batches of dough. The wild yeast in the **leaven** would multiply and fill the rest of the larger batch of dough until the entire batch was considered ”leavened.”\n\nIn Leviticus, grain offerings, whether baked or fried, that were made using **leaven** or included **leaven culture** were expressly forbidden to be burned on the altar, along with grain offerings made with honey. Instead, as Lev 2:12 expresses, grain offerings that included either **leaven culture** or **honey** could be offered as firstfruit offerings that were not burned on the altar. Eating or baking with **leaven** is proscribed during the events of the first Passover in Egypt before the Exodus and, specifically, during the annual festival of Unleavened Bread (See: [[rc://*/tw/dict/bible/kt/passover]]). Yahweh informs Moses that the practice of excluding **leaven** and **leaven culture** from one's diet should serve as a ”sign” and ”memorial” to the people of Israel that reminds them of God's mighty acts of salvation in the Exodus and encourages them to obey his commandements. (See Exodus 13:5-10). It should be noted that it was not always unlawful to eat food products made with **leaven** or **leaven culture**, but that the proscription only applied during special feasts and holidays associated with the Exodus. -2:1 dk2w rc://*/ta/man/translate/writing-poetry וְ⁠נֶ֗פֶשׁ כִּֽי־תַקְרִ֞יב קָרְבַּ֤ן מִנְחָה֙ לַֽ⁠יהוָ֔ה & קָרְבָּנ֑⁠וֹ 1 Here, a verb and its object come from the same root. The word **presents** translates a verb that is related to the noun translated **offering**. The repetition of related words adds emphasis to the statement. If your language can repeat words for emphasis, it would be appropriate to use that construction here in your translation. -2:1 c9yl rc://*/ta/man/translate/figs-123person וְ⁠נֶ֗פֶשׁ כִּֽי־תַקְרִ֞יב קָרְבַּ֤ן מִנְחָה֙ לַֽ⁠יהוָ֔ה & קָרְבָּנ֑⁠וֹ 1 As the General Introduction to Leviticus discusses, the book often speaks of the Israelites and to the Israelites in the third person, even though it is a direct address. Here and throughout the book, if it would be clearer in your language, you could use the second person in your translation. +2:intro t6wy 0 # Leviticus 2 General Notes\n\n## Structure and Formatting\n\nThis chapter gives instructions about how to make a grain offering. The **and** of 2:1 indicates that the instructions of Lev 1 are continuing. Yahweh continues telling Moses how the people should offer sacrifices. In outline form, the structure of the chapter can be displayed as follows: \n\n- 1) The Grain Offering (2:1–16)\n - I. Offerings of Raw Flour (2:1–3)\n - II. Offerings that are Baked, Pan-fried, or Deep-fried (2:4–10)\n - i. Baked (2:4)\n - ii. Pan-fried on the Griddle (2:5–6)\n - iii. Deep-fried in a Pan (2:7)\n - iv. Instruction for Offering (2:8–10)\n - III. Instructions regarding Leaven, Honey, and Salt (2:11–13)\n - i. Prohibition against burning leaven or honey (2:11–12)\n - ii. Prescription for including salt (2:13)\n - IV. Offerings of Grains (2:14–16)\n\n##Translation Issues in this Chapter\n### The number and person of pronouns\nIn the address to the Israelites, the author of Leviticus is known for abuptly switching the person, number, and occassionaly gender, of pronouns and verbal forms that refer to the person offering sacrifices. In chapter 1, it was suggested that any third-person singular pronouns that refer to the worshiper (and not to the priest) could be changed to second-person plural pronouns, based on the nature of the direct address and the presence of a second-person plural pronoun in [1:2](../01/02.md) and several times in the current chapter.\n\nThe pronouns referring to the worshiper switch person, gender, and number frequently. Verses 1–3 address the worshiper with a third-person singular pronoun. This swiches to the second-person, singular pronoun in 2:4–8. The worshiper is addressed in the third-person in verse 8, but verse 11 marks a shift to the second-person, this time in the plural. The plural pronouns continue throughout verses 11 and 12, but the author of Leviticus swtiches back to the second-person singular from verse 13 to the end of the chapter.\n\n1. Third-Person (2:1–3)\n- "...when a person [third-person, feminine singular] presents..." (2:1)\n- "...his [third-person, masculine singular] offering..." (2:1)\n- "...and he [third-person, masculine singular] shall pour ..." (2:1)\n- "...and he [third-person, masculine singular] shall put..." (2:1)\n- "...and he [third-person, masculine singular] shall bring..." (2:2)\n\n\n2. Second-Person (2:4–8)\n- "And if you [second-person, masculine singular] present..." (2:4)\n- "And if your [second-person, masculine singular] offering..." (2:5)\n- "Piece [second-person, singular imperative] it..." (2:6)\n- "...and you [second-person, masculine singular] shall pour..." (2:6)\n- "And if your [second-person, masculine singular] offering..." (2:7)\n- "And you [second-person, masculine singular] shall bring..." (2:8)\n\n\n3. Third-Person (2:8–10)\n- "And he [third-person, masculine singular] shall present..." (2:8)\n\n\n4. Second-Person (2:11–15)\n- "Any grain offering that you [second-person, masculine plural] present..." (2:11)\n- "...you [second-person, masculine plural] shall not cause to become smoke..." (2:11)\n- "You [second-person, masculine plural] shall present..." (2:12)\n- "...your [second-person, masculine singular] grain offerings..." (2:13)\n- "...you [second-person, masculine singular] shall salt..." (2:13)\n- "...you [second-person, masculine singular] shall not omit..." (2:13)\n- "...the covenant of your [second-person, masculine singular] God..." (2:13)\n- "...your [second-person, masculine singular] offerings..." (2:13)\n- "...you [second-person, masculine singular] shall present..." (2:13)\n- "And if you [second-person, masculine singular] present..." (2:14)\n- "...you [second-person, masculine singular] shall present..." (2:14)\n- "...your [second-person, masculine singular] first ripe grains..." (2:14)\n- "And you [second-person, masculine singular] shall put..." (2:15)\n- "...and you [second-person, masculine singular] shall place..." (2:15)\n\n## Special Concepts in this Chapter\nThis chapter introduces several key concepts that are relevant to proper translation, including the sacrifice of the **grain offering**, including the offering of **flour**, **oil**, and **incense**, the concept of the **memorial portion**, and the identification of **yeast** and **leaven**. \n\n### Grain offering\nThe **grain offering** was a specialized sacrifice consisting of an offering of harvest grain, usually wheat or barley. The grain offering sometimes accompanied the burnt offering (see [14:20](../14/20.md)), but it is unclear whether the grain offering provided atonement by itself, or whether it could only accomplish atonement when presented with the burnt offering or as a substitute for the purification offering for those who could not afford the animals required for that sacrifice (see [5:11–13](../05/11.md)). In any case, the grain offering could be offered ”dry“ (that is, not mixed with olive oil, see [7:10](../07/010.md)) or mixed with olive oil, or it could be baked in an oven or prepared in a griddle or pan. If the offering of grain was something baked in an oven, the prescribed offering consisted of a **loaf of unleavened bread** that had been made by kneading the flour with olive oil or a **wafer** that had been copiously covered in olive oil (see [2:4](../02/04.md)). Alternatively, grain offerings could be prepared by pan-frying the flour and olive oil on a **griddle** ([2:5](../02/05.md)) or deep-frying the flour and olive oil in a **pan** ([2:7](../02/07.md)). Furthermore, crushed portions of fresh grain that had been roasted with fire constituted an acceptable grain offer (see [2:14–16](../02/14.md)). A portion of the offering was crumbled and completely burned on the altar, resulting in pleasant-smelling smoke that rose to Yahweh in heaven. The remainder of the grain offering, however, belonged to the priests and the male descendants of Aaron for food (see [2:3, 10](../02/03.md) and [7:14–18](../07/14.md)). \n\n### Flour\nThe term translated **flour** in the ULT and **wheat flour** in the UST is the agricultural product made from the production of wheat grains (see [Exodus 29:2](../exod/29/02.md), and [2 Kings 7:16](../2kgs/07/16.md), where is it contrasted with barley). However, according to some rabbinic sources, the precise commodity referred to in this chapter and elsewhere in Leviticus is the large chunks of crushed grains that remain in the sieve after the grains have been dried, winnowed, and crushed. Since “flour” would connote the fine powder that falls through the sieve, what remains is more accurately called “grits” or “semolina” (see [1 Kings 5:2](../1kgs/05/02.md), where “grits” or “semolina” is contrasted with “flour”). However, since this culinary term is not present in many cultures, the term “flour” has been retained. We suggest that you use in your translation whatever word your language has to describe the large chunks of crushed grains that remain in the sieve after the grains have been dried, winnowed, and crushed. \n\n###Oil\nThe term translated **oil** in the ULT and **olive oil** in the UST refers to the agricultural product made from crushing large quantities of olives into a fine, smooth oil. This oil was used for cooking and baking (see [2:4–7](../02/04.md)) and for providing fuel for lanterns (see [Exod 35:8, 14–15](../exod/35/08.md)), but also retained symbolic importance as a way of anointing and dedicating sacred object (see [Genesis 28:18](../gen/28/18.md)), priests (see [Exodus 29:7](../exod/29/07.md) and [Leviticus 8:12, 30](../08/12.md) and [Leviticus 21:10](../21/10.md)), and kings (see [1 Samuel 10:1](../1sam/10/01.md) and [1 Sam 16:13](../1sam/16/13.md)). In this chapter, in addition to being present in most of the grain offerings, olive oil was presented with the grain offering in whatever form it took. \n\n###Incense\nScholarly sources suggest that the substance that was burned in ritual spaces for its fragrance was an expensive fragrant gum-resin tapped from three species of the Boswellia tree native only to southern Arabia (see Jer 6:20) and Somaliland. The burning of this substance was required with all grain offering, regardless of the manner of their preparation. Apparently, because both grain offerings and animal offerings provided a pleasing aroma to Yahweh, the addition of incense with the grain offering was to distinguish them from the animal sacrifices or burnt offerings (see chapter 1. Whereas the olive oil was to be poured all over the grain offerings, the incense was to be “placed” on top of it, apparently in a large lump. Then the raw flour (or other kind of grain offering) would be mixed together with the olive oil and the lump of incense in the priest’s hand as he took a large handful ([2:2](../02/02.md)). These ingredient would then be completely burned on the altar and converted into pleasant-smelling smoke, which, when it went up to Yahweh, would “please” Yahweh and so mark the completion of an acceptable sacrifice. \n\n###The memorial portion\nThe **memorial portion** of the grain offering refers to the portion that the priest designates will be burned completely on the altar as a sacrifice to Yahweh, as opposed to the portion which will remain over as food for the priests to eat. In the offering was raw flour, the priest would lift out a handful of the flour, mixed with olive oil, and all the incense that was place on it. If the offering was baked, pan-fried, or deep-fried, the priest would take a portion and crumble it on the altar. These portions that were designated to be burned on the altar constituted the **memorial protion** As such, this portion represented the entire offering by being completely burned on the altar. \n\n### Yeast and leaven\nIn Leviticus 2, the word **leaven** refers to a lump of dough made from flour and other common ingredients, usually salt and oil, that contains a live **leaven culture** as its raising agent in the form of wild, natural yeast. The term **yeast** refers to the microscopic organism consisting of single oval cells that reproduce by budding and are capable of converting sugar into alcohol and carbon dioxide. In the ancient world, **yeast** was a common household raising agent used in the baking of bread. However, because store-bought, commercial yeast in the form of a dried, deactivated culture that is routinely added to individual batches of dough is a modern invention, the ULT has chosen the less anachronistic term **leaven culture**. This term reflects the slow process of growing wild, naturally occurring yeast from a single, small batch of dough, forming a **leaven** that would be added to other larger batches of dough. The wild yeast in the **leaven** would multiply and fill the rest of the larger batch of dough until the entire batch was considered ”leavened.”\n\nIn Leviticus, grain offerings, whether baked or fried, that were made using **leaven** or included **leaven culture** were expressly forbidden to be burned on the altar, along with grain offerings made with honey. Instead, as Lev 2:12 expresses, grain offerings that included either **leaven culture** or **honey** could be offered as firstfruit offerings that were not burned on the altar. Eating or baking with **leaven** is proscribed during the events of the first Passover in Egypt before the Exodus and, specifically, during the annual festival of Unleavened Bread (See: [[rc://*/tw/dict/bible/kt/passover]]). Yahweh informs Moses that the practice of excluding **leaven** and **leaven culture** from one's diet should serve as a ”sign” and ”memorial” to the people of Israel that reminds them of God's mighty acts of salvation in the Exodus and encourages them to obey his commandements. (See Exodus 13:5-10). It should be noted that it was not always unlawful to eat food products made with **leaven** or **leaven culture**, but that the proscription only applied during special feasts and holidays associated with the Exodus. +2:1 dk2w rc://*/ta/man/translate/writing-poetry וְ⁠נֶ֗פֶשׁ כִּֽי־תַקְרִ֞יב קָרְבַּ֤ן מִנְחָה֙ לַֽ⁠יהוָ֔ה & קָרְבָּנ֑⁠וֹ 1 Here a verb and its object come from the same root. The word **presents** translates a verb that is related to the noun translated **offering**. The repetition of related words adds emphasis to the statement. If your language can repeat words for emphasis, it would be appropriate to use that construction here in your translation. +2:1 c9yl rc://*/ta/man/translate/figs-123person וְ⁠נֶ֗פֶשׁ כִּֽי־תַקְרִ֞יב קָרְבַּ֤ן מִנְחָה֙ לַֽ⁠יהוָ֔ה & קָרְבָּנ֑⁠וֹ 1 As the General Introduction to Leviticus discusses, the book often speaks of the Israelites and to the Israelites in the third person, even though it is a direct address. Here and throughout the book, if it would be helpful in your language, you could use the second person in your translation. 2:1 oa9h rc://*/ta/man/translate/figs-explicit וְ⁠נֶ֗פֶשׁ כִּֽי־תַקְרִ֞יב 1 The word translated as **a person** is feminine, but it has a generic sense that refers to any person who approaches the tent to make a sacrifice. Alternate translation: “And when one of you presents” or “And when someone presents” 2:1 djff rc://*/ta/man/translate/translate-unknown קָרְבַּ֤ן מִנְחָה֙ 1 The expression **a grain offering** refers to a sacrifice that consists of grain products, usually dried wheat or barley. If your readers would not be familiar with this type of offering or this type of agricultural produce, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “an offering of dried wheat or barley produce” 2:1 te9y rc://*/ta/man/translate/figs-declarative סֹ֖לֶת יִהְיֶ֣ה קָרְבָּנ֑⁠וֹ וְ⁠יָצַ֤ק עָלֶ֨י⁠הָ֙ שֶׁ֔מֶן וְ⁠נָתַ֥ן עָלֶ֖י⁠הָ לְבֹנָֽה׃ 1 As the General Introduction discusses, Leviticus often uses future statements to give instructions or commands. If it would be helpful in your language, here and throughout the book you could translate these future statements using command or instruction forms. Alternate translation: “his offering should be flour. And he should pour oil on it, and he should put incense on it” @@ -79,13 +79,13 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 2:1 hdh9 rc://*/ta/man/translate/translate-unknown שֶׁ֔מֶן 1 As the General Notes to this chapter discuss, **oil** here refers to the agricultural product made from pressing ripe olives. If your language has a specific word for this term, consider using it here. 2:1 v7wo rc://*/ta/man/translate/figs-idiom וְ⁠נָתַ֥ן עָלֶ֖י⁠הָ לְבֹנָֽה׃ 1 The expression **he shall give incense to it** is an idiom that means to place or put incense on top of the grain offering. If your language has a similar idiom, consider using it here. If not, consider using a generic expression. Alternate translation: “and he shall put incense on it” 2:1 x1p5 rc://*/ta/man/translate/translate-unknown לְבֹנָֽה 1 As the General Notes to this chapter discuss, the word **incense** refers to an expensive, fragrant gum resin tapped from specific trees. It would be routinely burned in ritual settings, such as grain offerings, for its fragrance. If your language has a word for this kind of religious item, consider using it here. Alternate translation: “a lump of frankincense” -2:2 b2x5 rc://*/ta/man/translate/writing-pronouns וֶֽ⁠הֱבִיאָ֗⁠הּ 1 The pronoun **it** refers to the grain offering, that is, the mixture of oil and wheat flour with the lump of incense, that [2:1](../02/01.md) describes. If it would be clearer in your language, consider making the referent explicit. Alternate translation: “And he shall bring the mixture of flour, oil, and incense” +2:2 b2x5 rc://*/ta/man/translate/writing-pronouns וֶֽ⁠הֱבִיאָ֗⁠הּ 1 The pronoun **it** refers to the grain offering, that is, the mixture of oil and wheat flour with the lump of incense, that [2:1](../02/01.md) describes. If it would be helpful in your language, consider making the referent explicit. Alternate translation: “And he shall bring the mixture of flour, oil, and incense” 2:2 fxgx rc://*/ta/man/translate/figs-metaphor בְּנֵ֣י אַהֲרֹן֮  1 See how you translated the same expression in [1:5](../01/05.md). Alternate translation: “the descendants of Aaron” -2:2 z8gn rc://*/ta/man/translate/writing-poetry וְ⁠קָמַ֨ץ מִ⁠שָּׁ֜ם מְלֹ֣א קֻמְצ֗⁠וֹ 1 Here, a verb and its object come from the same root. The word **grab** translates a verb that is related to the noun translated **handful**. The use of related words adds clarity to the statement. If your language can use related words for clarity and your language has comparable terms that you can use in your own translation, it would be appropriate to use that construction here. +2:2 z8gn rc://*/ta/man/translate/writing-poetry וְ⁠קָמַ֨ץ מִ⁠שָּׁ֜ם מְלֹ֣א קֻמְצ֗⁠וֹ 1 Here a verb and its object come from the same root. The word **grab** translates a verb that is related to the noun translated **handful**. The use of related words adds clarity to the statement. If your language can use related words for clarity and your language has comparable terms that you can use in your own translation, it would be appropriate to use that construction here. 2:2 ufqr rc://*/ta/man/translate/writing-pronouns וְ⁠קָמַ֨ץ 1 The pronoun **he** is ambiguous in the context and could refer either to **the priest** or the worshiper. However, based on the description in [2:9](../02/09.md), it is likely that **he** refers to **the priest**. If it would be helpful in your language, you could make this explicit. Alternate translation: “And the priest shall grab” -2:2 zyrv rc://*/ta/man/translate/writing-pronouns מִ⁠סָּלְתָּ⁠הּ֙ וּ⁠מִ⁠שַּׁמְנָ֔⁠הּ עַ֖ל כָּל־לְבֹנָתָ֑⁠הּ 1 The pronoun translated **its** refers to the grain offering that [2:1](../02/01.md) describes. If it would be clearer in your language, you could make the referent explicit. Alternate translation: “some of the flour and oil of the grain offering and all of the incense on it” +2:2 zyrv rc://*/ta/man/translate/writing-pronouns מִ⁠סָּלְתָּ⁠הּ֙ וּ⁠מִ⁠שַּׁמְנָ֔⁠הּ עַ֖ל כָּל־לְבֹנָתָ֑⁠הּ 1 The pronoun translated **its** refers to the grain offering that [2:1](../02/01.md) describes. If it would be helpful in your language, you could make the referent explicit. Alternate translation: “some of the flour and oil of the grain offering and all of the incense on it” 2:2 jwx6 rc://*/ta/man/translate/translate-unknown וְ⁠הִקְטִ֨יר הַ⁠כֹּהֵ֜ן אֶת־אַזְכָּרָתָ⁠הּ֙ הַ⁠מִּזְבֵּ֔חָ⁠ה 1 See how you translated the similar expression in [1:9](../01/09.md). Alternate translation: “And the priest shall cause the memorial portion to become smoke on the altar and ascend toward God in heaven” -2:2 gdy0 rc://*/ta/man/translate/figs-pronouns אֶת־ אַזְכָּרָתָ⁠הּ֙ 1 The pronoun translated **its** refers to the grain offering that [2:1](../02/01.md) describes. If it would be clearer in your language, consider making the referent explicit. Alternate translation: “the memorial portion of the grain offering” +2:2 gdy0 rc://*/ta/man/translate/figs-pronouns אֶת־ אַזְכָּרָתָ⁠הּ֙ 1 The pronoun translated **its** refers to the grain offering that [2:1](../02/01.md) describes. If it would be helpful in your language, consider making the referent explicit. Alternate translation: “the memorial portion of the grain offering” 2:3 uf6q rc://*/ta/man/translate/figs-possession קֹ֥דֶשׁ קָֽדָשִׁ֖ים 1 Here, the phrase **a holy thing of holy things** uses the possessive form to describe an offering that should be considered even more holy than those offerings that are also called **holy**; it is set apart for the special use of the priests. If this form would not express the idea of unique holiness in your language, consider a more generic way to express this idea. Alternate translation: “a most holy offering” or “an exceptionally holy offering” 2:3 dtv0 rc://*/ta/man/translate/figs-possession מֵ⁠אִשֵּׁ֥י יְהוָֽה 1 In this possessive form, **Yahweh** is the object rather than the subject of **gifts**. That is, this does not mean gifts that Yahweh gives, it means gifts that are given to Yahweh. Alternative translation: “from the gifts that people offer to Yahweh” 2:4 ggpx rc://*/ta/man/translate/writing-poetry וְ⁠כִ֥י תַקְרִ֛ב קָרְבַּ֥ן מִנְחָ֖ה 1 See how you translated the similar expression in [1:2](../01/02.md) and [2:1](../02/01.md). @@ -95,15 +95,15 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 2:4 t9ee rc://*/ta/man/translate/figs-activepassive סֹ֣לֶת חַלּ֤וֹת מַצֹּת֙ בְּלוּלֹ֣ת בַּ⁠שֶּׁ֔מֶן וּ⁠רְקִיקֵ֥י מַצּ֖וֹת מְשֻׁחִ֥ים בַּ⁠שָּֽׁמֶן׃ס\n 1 If your language does not use the passive form in this way, you can state this in another way that is natural in your language. Alternate translation: “you shall mix flour of unleavened loaves with oil or you shall anoint unleavened wafers with oil” or, in the third person, “he shall mix flour of unleavened loaves with oil or he shall anoint unleavened wafers with oil” 2:4 jr21 rc://*/ta/man/translate/figs-possession סֹ֣לֶת חַלּ֤וֹת מַצֹּת֙ בְּלוּלֹ֣ת בַּ⁠שֶּׁ֔מֶן 1 This possessive form describes **flour** that has been kneaded and formed into **loaves** that, once baked, would consist of **unleavened bread**. If your language would not use a possessive form in this way, you could express the same meaning in another way. Alternative translation: “flour that you have mixed with oil and shaped into unleavened loaves” or, in the third person, “flour that he mixed with oil and shaped into unleavened loaves” 2:4 nj1d rc://*/ta/man/translate/translate-unknown וּ⁠רְקִיקֵ֥י מַצּ֖וֹת 1 This **wafer** was a thin, cracker-like cake made from wheat flour. If your language has a word for a breaded loaf of this kind, consider using it here. -2:5 ha7g rc://*/ta/man/translate/figs-ellipsis וְ⁠אִם־ מִנְחָ֥ה עַל־ הַֽ⁠מַּחֲבַ֖ת קָרְבָּנֶ֑⁠ךָ 1 The phrase **a grain offering on the griddle** leaves out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from the context if that would be clearer in your language. Alternate translation: “And if your offering is a grain offering that you have prepared on a griddle” or, in the third person, “And if his offering is a grain offering that he has prepared on a griddle” +2:5 ha7g rc://*/ta/man/translate/figs-ellipsis וְ⁠אִם־ מִנְחָ֥ה עַל־ הַֽ⁠מַּחֲבַ֖ת קָרְבָּנֶ֑⁠ךָ 1 The phrase **a grain offering on the griddle** leaves out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from the context if that would be helpful in your language. Alternate translation: “And if your offering is a grain offering that you have prepared on a griddle” or, in the third person, “And if his offering is a grain offering that he has prepared on a griddle” 2:5 qg9n rc://*/ta/man/translate/translate-unknown הַֽ⁠מַּחֲבַ֖ת 1 This **griddle** was a thick but shallow plate made of either clay or metal that was placed over a fire. The dough was placed on the shallow plate; the heat from the fire would cook or lightly fry or toast the dough on top of the plate. If your readers would not be familiar with what a griddle is, in your translation, you could use the name of a comparable object in your culture, or you could use a general expression. 2:5 pk7f rc://*/ta/man/translate/figs-activepassive סֹ֛לֶת בְּלוּלָ֥ה בַ⁠שֶּׁ֖מֶן מַצָּ֥ה תִהְיֶֽה׃ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “you shall mix flour with oil and then shape it into unleavened loaves” or, in the third person “he shall mix flour with oil and then shape it into unleavened loaves” 2:6 jmbo rc://*/ta/man/translate/writing-poetry פָּת֤וֹת אֹתָ⁠הּ֙ פִּתִּ֔ים 1 Here, a verb and its object come from the same root. The word **piece** translates a verb that comes from the same root as the noun **pieces**. The use of related words adds clarity and emphasis to the statement. If your language can repeat words for emphasis and your language has comparable terms that you can use in your own translation, it would be appropriate to use that construction here. -2:6 bq8a rc://*/ta/man/translate/writing-pronouns פָּת֤וֹת אֹתָ⁠הּ֙ פִּתִּ֔ים 1 Here, the pronoun **it** refers to the grain offering, whether baked in an oven (see [2:4](../02/04.md)) or cooked on a griddle (see [2:5](../02/05.md)). It may be helpful to clarify this for your readers. Alternate translation: “Place either kind of grain offering into pieces” -2:7 b7fj rc://*/ta/man/translate/figs-ellipsis וְ⁠אִם־ מִנְחַ֥ת מַרְחֶ֖שֶׁת קָרְבָּנֶ֑⁠ךָ 1 The phrase **a grain offering of a pan** leaves out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from the context if it would be clearer in your language. Alternate translation: “And if your offering is a grain offering that you have prepared in a pan” or, in the third person, “And if his offering is a grain offering that he has prepared in a pan” +2:6 bq8a rc://*/ta/man/translate/writing-pronouns פָּת֤וֹת אֹתָ⁠הּ֙ פִּתִּ֔ים 1 The pronoun **it** refers to the grain offering, whether baked in an oven (see [2:4](../02/04.md)) or cooked on a griddle (see [2:5](../02/05.md)). It may be helpful to clarify this for your readers. Alternate translation: “Place either kind of grain offering into pieces” +2:7 b7fj rc://*/ta/man/translate/figs-ellipsis וְ⁠אִם־ מִנְחַ֥ת מַרְחֶ֖שֶׁת קָרְבָּנֶ֑⁠ךָ 1 The phrase **a grain offering of a pan** leaves out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from the context if it would be helpful in your language. Alternate translation: “And if your offering is a grain offering that you have prepared in a pan” or, in the third person, “And if his offering is a grain offering that he has prepared in a pan” 2:7 l1pm rc://*/ta/man/translate/translate-unknown מַרְחֶ֖שֶׁת 1 The word **pan** refers to a plate of metal or clay with rounded edges, possibly with a lid. This plate was deeper than the **griddle** described in [2:5](../02/05.md), and, as a result, the dough was placed into the pan and cooked over a hot fire in the oil, resulting in something like deep-frying. If your readers would not be familiar with what a pan is, in your translation you could use the name of a comparable object in your culture, or you could use a general expression. 2:7 s232 rc://*/ta/man/translate/figs-activepassive סֹ֥לֶת בַּ⁠שֶּׁ֖מֶן תֵּעָשֶֽׂה 1 If your language does not use this passive form, you can state this in active form or in another way that is natural in your language. Alternate translation: “you should prepare flour with oil” or, in the third person, “he should prepare flour with oil” -2:8 m5r9 rc://*/ta/man/translate/figs-metonymy וְ⁠הֵבֵאתָ֣ אֶת־הַ⁠מִּנְחָ֗ה אֲשֶׁ֧ר יֵעָשֶׂ֛ה מֵ⁠אֵ֖לֶּה לַ⁠יהוָ֑ה 1 The expression **to Yahweh** refers to bringing the sacrifice to the altar that was located inside the tent of meeting. Because of the altar's proximity to the Holy of Holies where Yahweh lived among the Israelites, bringing the offering to the altar was considered bringing it directly to Yahweh himself. If it would be clearer in your language, consider making this explicit. Alternate translation: “And you shall bring the grain offering that is made from these things to the altar that is inside the tent of meeting, where Yahweh lives among the Israelites” or, in the third person, “And he shall bring the grain offering that is made from these things to the altar that is inside the tent of meeting, where Yahweh lives among the Israelites” +2:8 m5r9 rc://*/ta/man/translate/figs-metonymy וְ⁠הֵבֵאתָ֣ אֶת־הַ⁠מִּנְחָ֗ה אֲשֶׁ֧ר יֵעָשֶׂ֛ה מֵ⁠אֵ֖לֶּה לַ⁠יהוָ֑ה 1 The expression **to Yahweh** refers to bringing the sacrifice to the altar that was located inside the tent of meeting. Because of the altar's proximity to the Holy of Holies where Yahweh lived among the Israelites, bringing the offering to the altar was considered bringing it directly to Yahweh himself. If it would be helpful in your language, consider making this explicit. Alternate translation: “And you shall bring the grain offering that is made from these things to the altar that is inside the tent of meeting, where Yahweh lives among the Israelites” or, in the third person, “And he shall bring the grain offering that is made from these things to the altar that is inside the tent of meeting, where Yahweh lives among the Israelites” 2:8 vy42 rc://*/ta/man/translate/figs-activepassive אֲשֶׁ֧ר יֵעָשֶׂ֛ה מֵ⁠אֵ֖לֶּה 1 If your language does not use this passive form, you can state this in active form or in another way that is natural in your language. Alternate translation: “that you made from these” or, in the third person, “that he made from these” 2:8 bcuy rc://*/ta/man/translate/figs-pronouns מֵ⁠אֵ֖לֶּה 1 The phrase **from these** could mean: (1) the ingredients described in [2:4-7](../02/04.md). Alternate translation: “from these ingredients” or (2) the methods described in [2:4-7](../02/04.md). Alternate translation: “in these ways” 2:8 j9l1 rc://*/ta/man/translate/figs-123person וְ⁠הִקְרִיבָ⁠הּ֙ 1 As the General Notes to this chapter discuss, at this point Leviticus switches from using second-person singular pronouns to using a third-person singular pronoun. If you have been using the second person in your translation and the switch to the third person would not be natural in your language, you could continue to use the second person here. Alternatively, if you have been using third-person pronouns, you could continue to do so here. @@ -114,7 +114,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 2:11 n7g4 rc://*/ta/man/translate/figs-yousingular תַּקְרִ֨יבוּ֙ & לֹֽא־תַקְטִ֧ירוּ 1 As the General Notes to this chapter discuss, at this point Leviticus starts using second-person plural forms. Yahweh is speaking about everyone who will offer grain offerings at the altar located at the entrance to the tent of meeting. If you have been using second-person singular forms in your translation and the switch to the plural form would not be natural in your language, you could continue to use singular forms here. Alternatively, if you have been using third-person forms, you could continue to do so throughout this chapter. 2:11 ldsh rc://*/ta/man/translate/translate-unknown חָמֵ֑ץ & שְׂאֹר֙ 1 As the General Notes to this chapter discuss, the word **leaven** refers to a combination of flour and water (and sometimes salt or oil) that contains a live **leaven culture** as its raising agent in the form of wild, natural yeast. If your readers would not be familiar with leaven or leaven culture, in your translation you could use the names of comparable substances in your culture, or you could use general expressions. Alternate translation: “with yeast … yeast” or “with a natural raising agent … natural raising agent” 2:11 gjrt rc://*/ta/man/translate/grammar-connect-logic-result כִּ֤י 1 The word translated **for** indicates that what follows is the reason or grounds for what came before. If it would be helpful to your readers, consider using a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation, with a period before: “For this reason” -2:11 dwkz rc://*/ta/man/translate/figs-pronouns מִמֶּ֛⁠נּוּ אִשֶּׁ֖ה לַֽ⁠יהוָֽה 1 Here, **it** refers to a **grain offering** that is designated to be burned on the offering as a sacrifice to Yahweh and, thus, will be considered a **gift** to Yahweh. If this is not clear in your language, consider making the referent of the pronoun explicit. Alternate translation: “from such a grain offering that you present as a gift to Yahweh” or, in the third person, “from such a grain offering that people present as a gift to Yahweh” +2:11 dwkz rc://*/ta/man/translate/figs-pronouns מִמֶּ֛⁠נּוּ אִשֶּׁ֖ה לַֽ⁠יהוָֽה 1 The pronoun **it** refers to a **grain offering** that is designated to be burned on the offering as a sacrifice to Yahweh and, thus, will be considered a **gift** to Yahweh. If this is not clear in your language, consider making the referent of the pronoun explicit. Alternate translation: “from such a grain offering that you present as a gift to Yahweh” or, in the third person, “from such a grain offering that people present as a gift to Yahweh” 2:12 mmz0 rc://*/ta/man/translate/writing-poetry קָרְבַּ֥ן רֵאשִׁ֛ית תַּקְרִ֥יבוּ אֹתָ֖⁠ם לַ⁠יהוָ֑ה 1 See how you translated the similar expression in [1:2](../01/02.md), possibly using a verb and a noun that come from the same root in your language. 2:12 b9d5 rc://*/ta/man/translate/writing-pronouns תַּקְרִ֥יבוּ אֹתָ֖⁠ם 1 The pronoun **them** refers to grain offerings that are prepared with leaven or honey, as described in [2:11](../02/11.md). Alternate translation: “You may offer grain offerings made with leaven or honey” or, in the third person, “Anyone may offer grain offerings made with leaven or honey” 2:12 ko94 rc://*/ta/man/translate/translate-unknown קָרְבַּ֥ן רֵאשִׁ֛ית 1 The expression **offering of first things** refers to a grain offering that consists of the best produce of the first harvest of a particular crop. If your language and culture have a word for this concept, consider using it here, or consider using a general term. @@ -132,13 +132,13 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 2:16 xy46 rc://*/ta/man/translate/translate-unknown מִ⁠גִּרְשָׂ⁠הּ֙ 1 See how you translated this word in [2:14](../02/14.md). 3:intro ur1s 0 #Leviticus 3 General Notes\n\n##Structure and Formatting\n\nThis chapter gives instructions about how to offer a **peace offering**. In a similar fashion to Leviticus 1, here Yahweh provides options for sacrifices of peace offerings consisting of a bovine, whether male or female (3:1–5), or a flock animal, whether a lamb (3:6–11) or a goat (3:12–16). The chapter ends with an “enduring statute,” applicable to any Israelite, regardless of age or location. This statute entails the proscription of consuming any fat or blood (3:17). In outline form, the structure of chapter 3 is as follows: \n\n\n- 1) The Peace Offering (3:1–17)\n - I. Offering a bovine (3:1–5)\n - II. Offering a flock animal (3:6–16)\n - i. a sheep (3:6–11)\n - ii. a goat (3:12–16)\n - The proscription against eating blood or fat (3:17)\n\n##Special Concepts in this Chapter\n\n###The peace offering \nThe **peace offering**, sometimes called the "restitution offering" or the "fellowship offering," CONTINUE!!\n\n- can everyone eat the peace offering?\n- what is the relationship of the peace offering to the wave offering? (cf. 7:28–34)\n- mention the thanksgiving peace offering (7:11–15), which accompanied bread and animal sacrifices, votive peace offerings and the freewill peace offerings (7:16–21). \n\n###Fat\nIn ancient times, the fat of an animal was considered the best part of the animal to eat. Therefore, the fat portions of a sacrifice belonged to Yahweh and were to be offered on the fire and converted into pleasant-smelling smoke that rose to Yahweh in heaven. The fat portions and internal organs that were to be removed for burning that are referred to in this chapter include:\n\n- 1) For bovine, sheep and goats:\n* the **fat covering the innards**, that is, the caul fat that covers all of the internal organs (see [3:3, 9, 14](../03/09.md))\n* the **fat that is on the innards**, that is, the visceral fat that is directly connected to the internal organs (see [3:3, 9, 14](../03/09.md))\n* the fat that is connected to the **two kidneys** (see [3:4, 10, 15](../03/09.md))\n* the **two kidneys** themselves (see [3:4, 10, 15](../03/09.md))\n* the **lobe on the liver**, that is, one of the four bunches of liver tissue on the animal's liver (see [3:4, 10, 15](../03/09.md))\n* the **liver** itself (see [3:4, 10, 15](../03/09.md))\n\n-2) For sheep only, in addition to the portions listed above:\n* the entirety of the **fat** of the sheep (see [3:9](../03/09.md))\n* the **fatty tail**, that is, the portion of fat attached to the short tail of the sheep, which was to be removed in one piece near the end of the spine (see [3:9](../03/09.md))\n\nThese portions of fat were to be carefully removed by the person offering the sacrifice and presented to the priest to be burned on the altar. \n\n###Sprinkling blood\nThe symbolic action of **splashing** or "sprinkling” the blood of the animal on the **the altar** is frequent in animal sacrifices in Leviticus. The blood, being the life of the animal (see [17:11](../17/11.md)), was given by God to purify ritually and to remove sin. In this chapter, the blood acts as a ritual detergent with the special ability to cleanse people, sacred objects, and sacred spaces from the impurity generated by sin. As such, it was splashed on the sides of the altar in a symbolic act that removed the impurities of sin.\n\n###Consuming blood or fat\nLeviticus 3:17 prohibits any Israelite, regardless of age or location, from eating any fat or blood of any animal. Because the blood contained "the life" of the animal, it had the special ability to cleanse people, sacred objects, or sacred space from the impurity caused by sin. As such, Yahweh forbid the eating of any animal blood (see ([7:26–27](../07/26.md), ([17:10–14](../17/10.md), and ([19:26](../19/26.md)). While the reason for forbidding the consumption of fat is not given in this chapter, it is presumed that these choice portions of rich fat were especially coveted and so belonged exclusively to Yahweh. 3:1 ausb rc://*/ta/man/translate/writing-poetry קָרְבָּנ֑⁠וֹ & ה֣וּא מַקְרִ֔יב & יַקְרִיבֶ֖⁠נּוּ 1 For this and similar expressions throughout this chapter, see how you translated the expression in [1:2](../01/02.md). -3:1 c4u7 rc://*/ta/man/translate/figs-123person קָרְבָּנ֑⁠וֹ & ה֣וּא מַקְרִ֔יב & יַקְרִיבֶ֖⁠נּוּ 1 As the General Introduction to Leviticus discusses, the book often speaks of the Israelites and to the Israelites in the third person, even though it is a direct address. Here and throughout the book, if it would be clearer in your language, you could use the second person in your translation. Alternatively, if you have been using third-person forms throughout, consider continuing to do so here. Alternate translation: “your offering … you are presenting … you shall present it” +3:1 c4u7 rc://*/ta/man/translate/figs-123person קָרְבָּנ֑⁠וֹ & ה֣וּא מַקְרִ֔יב & יַקְרִיבֶ֖⁠נּוּ 1 As the General Introduction to Leviticus discusses, the book often speaks of the Israelites and to the Israelites in the third person, even though it is a direct address. Here and throughout the book, if it would be helpful in your language, you could use the second person in your translation. Alternatively, if you have been using third-person forms throughout, consider continuing to do so here. Alternate translation: “your offering … you are presenting … you shall present it” 3:1 c260 rc://*/ta/man/translate/translate-unknown שְׁלָמִ֖ים 1 As the general introduction to this chapter discusses, a **peace offering** is a sacrifice that was intended to promote friendship and fellowship either between an individual and God or between two individuals or parties. As [7:11–21](../07/11.md) describes, peace offerings could take a variety of forms, including as an offering of thanksgiving for God’s generosity or deliverance, or as an auxiliary to the fulfillment of a vow. 3:1 xipk rc://*/ta/man/translate/translate-unknown אִ֤ם מִן־הַ⁠בָּקָר֙ ה֣וּא מַקְרִ֔יב אִם־זָכָר֙ אִם־נְקֵבָ֔ה 1 The word translated **cattle** refers to a group of bovines—whether cows, bulls, or oxen. If your readers would not be familiar with these animals, you could use a general expression in your translation. Alternate translation: “if he is presenting from his bovines, whether male or female” 3:1 cxo9 rc://*/ta/man/translate/figs-genericnoun מִן־הַ⁠בָּקָר֙ 1 The phrase **from the cattle** does not refer to a specific group of animals. It describes any groups of bovines that an Israelite might own. Express this in the way that would be most natural in your language. Alternate translation: “from the bovines that he owns” 3:1 qet0 rc://*/ta/man/translate/figs-explicit תָּמִ֥ים יַקְרִיבֶ֖⁠נּוּ 1 As the General Introduction to Leviticus discusses, the word **perfect** here refers to a male or female bovine that is completely healthy and an exemplary representative of its species. Alternate translation: “he should offer an unblemished bovine” or “he should offer a bovine without blemish” 3:1 vh99 rc://*/ta/man/translate/figs-metonymy יַקְרִיבֶ֖⁠נּוּ לִ⁠פְנֵ֥י יְהוָֽה 1 See how you translated the expression **to the face of Yahweh** in [1:5](../01/05.md). Alternate translation: “he shall present it in the presence of Yahweh” or “he shall present it within the sacred precincts of the tent of meeting, where Yahweh is” -3:2 lluf rc://*/ta/man/translate/writing-pronouns וְ⁠סָמַ֤ךְ יָד⁠וֹ֙ עַל־רֹ֣אשׁ קָרְבָּנ֔⁠וֹ וּ⁠שְׁחָט֕⁠וֹ פֶּ֖תַח אֹ֣הֶל מוֹעֵ֑ד 1 Here and throughout this chapter, the word **he** refers to the worshiper and not to the priest. If it would be helpful in your language, consider making this explicit. Alternate translation: “And the one offering the sacrifice shall lay his hand on the head of his offering, and that individual shall slaughter it at the entrance of the tent of meeting” +3:2 lluf rc://*/ta/man/translate/writing-pronouns וְ⁠סָמַ֤ךְ יָד⁠וֹ֙ עַל־רֹ֣אשׁ קָרְבָּנ֔⁠וֹ וּ⁠שְׁחָט֕⁠וֹ פֶּ֖תַח אֹ֣הֶל מוֹעֵ֑ד 1 Here and throughout this chapter, the pronoun **he** refers to the worshiper and not to the priest. If it would be helpful in your language, consider making this explicit. Alternate translation: “And the one offering the sacrifice shall lay his hand on the head of his offering, and that individual shall slaughter it at the entrance of the tent of meeting” 3:2 wq58 rc://*/ta/man/translate/translate-symaction וְ⁠סָמַ֤ךְ יָד⁠וֹ֙ עַל־רֹ֣אשׁ קָרְבָּנ֔⁠וֹ 1 This is a symbolic action that identifies the person with the animal he is offering. The implication seems to be that the person is ritually placing his sins on the sacrificial animal so that God will forgive the sins when the animal is sacrificed. If it would be helpful to your readers, consider making this explicit. Alternate translation: “And he shall lay his hand on the head of his offering in order to place his sins on the animal, that they may be removed from him” 3:2 p8xf rc://*/ta/man/translate/translate-unknown וְ⁠זָרְק֡וּ בְּנֵי֩ אַהֲרֹ֨ן הַ⁠כֹּהֲנִ֧ים אֶת־הַ⁠דָּ֛ם עַל־הַ⁠מִּזְבֵּ֖חַ סָבִֽיב׃ 1 As in [1:5](../01/05.md), splashing **the blood** of the animal on **the altar** is a ritual action. The blood, being the life of the animal (see [17:11](../17/11.md)), was given by God to purify ritually and to remove sin. Here, the blood is splashed on the sides of the altar to keep it free from sin. If this would not be clear to your readers, you could explain the significance of this action in the text or in a footnote here and in subsequent instances in the book. If your language has a specific word for applying liquids in a religious context, consider using that word here. Alternate translation: “And the sons of Aaron, the priests, shall splash the blood all around on the holy altar in order to keep the altar clean from sin” 3:2 tf9p rc://*/ta/man/translate/figs-explicit וְ⁠זָרְק֡וּ בְּנֵי֩ אַהֲרֹ֨ן הַ⁠כֹּהֲנִ֧ים אֶת־ הַ⁠דָּ֛ם 1 It is implied that **the priests** would catch **the blood** in a bowl as it drained out of the bovine. Then they would bring the bowl with the blood in it and present it to Yahweh at the altar. If this would not be clear in your language, you could supply this information, here and in later instances in the book. Alternative translation: “And after catching the blood as it drains from the bovine, the sons of Aaron, the priests, shall splash the blood” @@ -149,7 +149,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 3:4 p1xl rc://*/ta/man/translate/translate-unknown הַ⁠כְּסָלִ֑ים 1 Here, the word **loins** refers to that part of a animal’s muscles that resides between the upper part of the hipbone and the last of the false ribs on either side of the backbone. If your language has a word for this choice portion of meat, consider using it here. If not, consider using a general term. 3:4 gs74 rc://*/ta/man/translate/translate-unknown הַ⁠יֹּתֶ֨רֶת֙ עַל־ הַ⁠כָּבֵ֔ד 1 The **the lobe on the liver** refers to one of the four curved portions of the liver. Although which of the four lobes of the liver is left unspecified, in the ancient world, the liver’s lobe was considered a delicacy and the choice part of the liver. If your language has a word for this choice portion of meat, consider using it here. If not, consider using a general term. Alternate translation: “the choice part of the liver” 3:4 augf rc://*/ta/man/translate/writing-pronouns עַל־הַ⁠כְּלָי֖וֹת יְסִירֶֽ⁠נָּה 1 Here, **it** refers to **the lobe** of **the liver**. If it would be helpful, consider making this explicit. Alternate translation: “he shall remove the lobe of the liver with the kidneys” -3:5 t26a rc://*/ta/man/translate/writing-pronouns וְ⁠הִקְטִ֨ירוּ אֹת֤⁠וֹ בְנֵֽי־אַהֲרֹן֙ הַ⁠מִּזְבֵּ֔חָ⁠ה 1 Although the word **it** here is singular, it refers to all the portions of fat and the internal organs that were described in [3:3–4](../03/03.md). If it would be helpful, consider using a plural pronoun as [3:16](../03/16.md) does, or making the referents explicit, as the UST models. Alternate translation: “And the sons of Aaron shall cause them to become smoke on the altar” +3:5 t26a rc://*/ta/man/translate/writing-pronouns וְ⁠הִקְטִ֨ירוּ אֹת֤⁠וֹ בְנֵֽי־אַהֲרֹן֙ הַ⁠מִּזְבֵּ֔חָ⁠ה 1 Although the pronoun **it** here is singular, it refers to all the portions of fat and the internal organs that were described in [3:3–4](../03/03.md). If it would be helpful, consider using a plural pronoun as [3:16](../03/16.md) does, or making the referents explicit, as the UST models. Alternate translation: “And the sons of Aaron shall cause them to become smoke on the altar” 3:5 sbr2 rc://*/ta/man/translate/translate-unknown וְ⁠הִקְטִ֨ירוּ אֹת֤⁠וֹ בְנֵֽי־אַהֲרֹן֙ הַ⁠מִּזְבֵּ֔חָ⁠ה 1 See how you translated the similar expression in [1:9](../01/09.md). 3:6 uz3z rc://*/ta/man/translate/writing-poetry קָרְבָּנ֛⁠וֹ & יַקְרִיבֶֽ⁠נּוּ 1 See how you translated the similar expressions in [1:2](../01/02.md). 3:6 tm7a rc://*/ta/man/translate/translate-unknown שְׁלָמִ֖ים 1 See how you translated this term in [3:1](../03/01.md). @@ -163,8 +163,8 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 3:8 kp5e rc://*/ta/man/translate/translate-unknown וְ֠⁠זָרְקוּ בְּנֵ֨י אַהֲרֹ֧ן אֶת־דָּמ֛⁠וֹ עַל־הַ⁠מִּזְבֵּ֖חַ סָבִֽיב׃ 1 As in [3:2](../03/02.md), splashing **the blood** of the animal on the **the altar** is a ritual action. See how you translated this phrase in [1:5](../01/05.md). 3:8 grd8 rc://*/ta/man/translate/figs-explicit וְ֠⁠זָרְקוּ בְּנֵ֨י אַהֲרֹ֧ן אֶת־ דָּמ֛⁠וֹ 1 As in [3:2](../03/02.md), it is implied that **the priests** would catch **the blood** in a bowl as it drained out of the animal. Then they would bring the bowl with the blood in it and present it to Yahweh at the altar. See how you handled this implied information in [1:5](../01/05.md). 3:8 ausr rc://*/ta/man/translate/figs-metaphor בְּנֵ֨י אַהֲרֹ֧ן 1 See how you translated this description of the priests in [1:5](../01/05.md). -3:9 c2bm rc://*/ta/man/translate/writing-pronouns וְ⁠הִקְרִ֨יב מִ⁠זֶּ֣בַח הַ⁠שְּׁלָמִים֮ 1 The word **he** refers to the worshiper and not to the priests. If it would be helpful in your language, consider making this explicit. Alternate translation: “And from the sacrifice of the peace offerings, the one offering the sacrifice shall present” -3:9 e5hx rc://*/ta/man/translate/writing-pronouns חֶלְבּ⁠וֹ֙ 1 Here, **its** refers to the lamb described in [3:7-8](../03/07.md). If it would be helpful, consider making this explicit. Alternate translation: “the fat of the lamb that he sacrificed” +3:9 c2bm rc://*/ta/man/translate/writing-pronouns וְ⁠הִקְרִ֨יב מִ⁠זֶּ֣בַח הַ⁠שְּׁלָמִים֮ 1 The pronoun **he** refers to the worshiper and not to the priests. If it would be helpful in your language, consider making this explicit. Alternate translation: “And from the sacrifice of the peace offerings, the one offering the sacrifice shall present” +3:9 e5hx rc://*/ta/man/translate/writing-pronouns חֶלְבּ⁠וֹ֙ 1 The possessive pronoun **its** refers to the lamb described in [3:7-8](../03/07.md). If it would be helpful, consider making this explicit. Alternate translation: “the fat of the lamb that he sacrificed” 3:9 j687 rc://*/ta/man/translate/translate-unknown הָ⁠אַלְיָ֣ה תְמִימָ֔ה 1 Here, the **fatty tail** refers to the fat that accumulates in the hind parts of a sheep on both sides of its tail and on the first few vertebrae of the tail. If your language has a special term for this portion of fat, consider using it here. If not, consider using a generic phrase, as the UST models. 3:9 q1kt rc://*/ta/man/translate/translate-unknown וְ⁠אֶת־הַ⁠חֵ֨לֶב֙ הַֽ⁠מְכַסֶּ֣ה אֶת־הַ⁠קֶּ֔רֶב 1 See how you translated this expression in [3:3](../03/03.md). 3:9 on7o rc://*/ta/man/translate/translate-unknown וְ⁠אֵת֙ כָּל־הַ⁠חֵ֔לֶב אֲשֶׁ֖ר עַל־הַ⁠קֶּֽרֶב׃\n 1 See how you translated this expression in [3:3](../03/03.md). @@ -207,7 +207,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 4:3 oklv rc://*/ta/man/translate/figs-genericnoun בָּקָ֥ר 1 The expression **the cattle** does not refer to specific groups of animals. It describes any group of bovines that an Israelite might own. Express this in the way that would be most natural in your language. Alternate translation: “the cattle that he owns or can buy” 4:3 ixx1 rc://*/ta/man/translate/figs-explicit תָּמִ֛ים 1 See how you translated this word in [1:3](../01/03.md). 4:3 hxl6 rc://*/ta/man/translate/translate-unknown לְ⁠חַטָּֽאת׃ 1 As the General Introduction to this chapter discusses, a **sin offering** is a sacrifice that was offered by an individual person or the community as a whole to purify the sacred altar, the sanctuary, and the sacred objects from impurity caused by sin. -4:4 xx9l rc://*/ta/man/translate/writing-pronouns וְ⁠הֵבִ֣יא אֶת־ הַ⁠פָּ֗ר 1 The word **he** refers to the anointed priest, that is, to the high priest who has unintentionally sinned and made the people guilty. If it would be helpful, consider making this explicit. Alternate translation: “And the anointed priest shall bring the bull” +4:4 xx9l rc://*/ta/man/translate/writing-pronouns וְ⁠הֵבִ֣יא אֶת־ הַ⁠פָּ֗ר 1 The pronoun **he** refers to the anointed priest, that is, to the high priest who has unintentionally sinned and made the people guilty. If it would be helpful, consider making this explicit. Alternate translation: “And the anointed priest shall bring the bull” 4:4 z9am rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֣י יְהוָ֑ה 1 See how you translated the expression **to the face of Yahweh** in [1:5](../01/05.md). Alternate translation: “into the presence of Yahweh” or “to the sacred precincts of the tent of meeting where Yahweh lives among the Israelites” 4:4 zy1f rc://*/ta/man/translate/translate-symaction וְ⁠סָמַ֤ךְ אֶת־יָד⁠וֹ֙ עַל־רֹ֣אשׁ הַ⁠פָּ֔ר 1 See how you translated this symbolic action in [1:4](../01/04.md). 4:4 yejs rc://*/ta/man/translate/figs-metonymy וְ⁠שָׁחַ֥ט אֶת־הַ⁠פָּ֖ר לִ⁠פְנֵ֥י יְהוָֽה׃ 1 See how you translated the similar phrase in [1:5](../01/05.md). @@ -223,20 +223,20 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 4:7 n7r6 rc://*/ta/man/translate/translate-unknown מִזְבַּ֨ח קְטֹ֤רֶת הַ⁠סַּמִּים֙ 1 The **altar of incense of the spices** refers to the place where priests burned fragrance incense twice a day, located directly in front of the curtain which separated the Holy of Holies from the rest of the tent of meeting. It is described in detail in [Exodus 30:1–10](exod/30/01.md). Alternate translation: “the altar of the fragrant incenses” 4:7 hgoz rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֣י יְהוָ֔ה 1 Because this verse specifies that the incense altar is located inside the **tent of meeting**, here the expression **to the face of Yahweh** means directly in front of the Holy of Holies, the location where Yahweh was enthroned above the cherubim on the ark of the covenant. Alternate translation: “in the sacred vicinity of the tent of meeting where Yahweh ” or “directly in front of Yahweh’s presence in the Holy of Holies” 4:7 w9my rc://*/ta/man/translate/figs-explicit וְ⁠אֵ֣ת ׀ כָּל־דַּ֣ם הַ⁠פָּ֗ר 1 Given that the priest has just sprinkled some of **the blood** and dripped some of the blood on **the horns of the altar**, the phrase **all the blood of the bull** refers to the blood that remains after these first two applications. If this would be unclear in your language, consider making this explicit. Alternate translation: “And any remaining blood of the bull” -4:8 opbk rc://*/ta/man/translate/writing-pronouns יָרִ֣ים מִמֶּ֑⁠נּוּ 1 The word **he** here refers to the anointed priest because he is both the one offering the sacrifice and the one performing the sacrificial rite. If this is unclear in your language, consider making this explicit. Alternate translation: “the anointed priest shall lift up from it” +4:8 opbk rc://*/ta/man/translate/writing-pronouns יָרִ֣ים מִמֶּ֑⁠נּוּ 1 The pronoun **he** here refers to the anointed priest because he is both the one offering the sacrifice and the one performing the sacrificial rite. If this is unclear in your language, consider making this explicit. Alternate translation: “the anointed priest shall lift up from it” 4:8 rd3l rc://*/ta/man/translate/figs-idiom יָרִ֣ים מִמֶּ֑⁠נּוּ 1 The expression **he shall lift up** is an idiom that means to carefully remove and set aside. If it would be helpful in your language, consider using a word or phrase that expresses the meaning plainly. Alternate translation: “he shall trim from it and set aside” 4:8 c7cy rc://*/ta/man/translate/translate-unknown אֶת־הַ⁠חֵ֨לֶב֙ הַֽ⁠מְכַסֶּ֣ה עַל־הַ⁠קֶּ֔רֶב 1 See how you translated the similar expression in [3:3](../03/03.md). 4:8 vd6f rc://*/ta/man/translate/translate-unknown וְ⁠אֵת֙ כָּל־הַ⁠חֵ֔לֶב אֲשֶׁ֖ר עַל־הַ⁠קֶּֽרֶב׃ 1 See how you translated this expression in [3:3](../03/03.md). 4:9 r448 rc://*/ta/man/translate/translate-unknown וְ⁠אֶת־הַ⁠חֵ֨לֶב֙ אֲשֶׁ֣ר עֲלֵי⁠הֶ֔ן אֲשֶׁ֖ר עַל־הַ⁠כְּסָלִ֑ים וְ⁠אֶת־הַ⁠יֹּתֶ֨רֶת֙ עַל־הַ⁠כָּבֵ֔ד 1 See how you translated these terms in [3:4](../03/04.md). -4:9 li4m rc://*/ta/man/translate/writing-pronouns יְסִירֶֽ⁠נָּה׃ 1 As in [3:4](../03/04.md), [3:10](../03/10.md), and [3:15](../03/15.md), the one who removes the fat from the sacrificial animal is the worshiper, not the priest. However, because here the anointed priest is both the one offering the sacrifice and the one performing the sacrifice, the word **he** refers to the priest. If it would be helpful in your language, consider making this explicit. Alternate translation: “the anointed priest shall remove it” +4:9 li4m rc://*/ta/man/translate/writing-pronouns יְסִירֶֽ⁠נָּה׃ 1 As in [3:4](../03/04.md), [3:10](../03/10.md), and [3:15](../03/15.md), the one who removes the fat from the sacrificial animal is the worshiper, not the priest. However, because here the anointed priest is both the one offering the sacrifice and the one performing the sacrifice, the pronoun **he** refers to the priest. If it would be helpful in your language, consider making this explicit. Alternate translation: “the anointed priest shall remove it” 4:10 dy4e rc://*/ta/man/translate/writing-pronouns כַּ⁠אֲשֶׁ֣ר יוּרַ֔ם מִ⁠שּׁ֖וֹר זֶ֣בַח הַ⁠שְּׁלָמִ֑ים 1 Here, **it** refers to all the fat that was described in the instructions about peace offerings in [3:3–4](../03/03.md). If it would be helpful, consider making this explicit. Alternate translation: “just as the fat is removed from the ox of the sacrifice of the peace offering” 4:10 xvzf rc://*/ta/man/translate/translate-tense כַּ⁠אֲשֶׁ֣ר יוּרַ֔ם מִ⁠שּׁ֖וֹר זֶ֣בַח הַ⁠שְּׁלָמִ֑ים 1 Here, the author of Leviticus does not use the present tense to describe contemporaneous or ongoing action, as if he is here referring to a specific instance where an individual is preparing a peace offering. Rather, the present tense is being used both to describe an action that was previously described in the book of Leviticus and to depict a hypothetical situation. If it would be helpful in your language, consider choosing language that makes it plain that the author is not referring to specific past actions. Alternate translation: “in the same manner as it would be removed from the ox of the sacrifice of the peace offering” 4:10 cded rc://*/ta/man/translate/figs-activepassive כַּ⁠אֲשֶׁ֣ר יוּרַ֔ם 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “just as people remove the fat”If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “just as the individual removed the fat” or, if you used the second-person form in chapter 3, “just as you removed the fat” -4:10 peg9 rc://*/ta/man/translate/writing-pronouns וְ⁠הִקְטִירָ⁠ם֙ הַ⁠כֹּהֵ֔ן 1 Here, **them** refers to all the pieces of fat and the internal organs described in [4:8–9](../04/08.md). If it would be helpful, consider making this explicit. Alternate translation: “And the priest shall cause all the fat pieces and the internal organs to become smoke” +4:10 peg9 rc://*/ta/man/translate/writing-pronouns וְ⁠הִקְטִירָ⁠ם֙ הַ⁠כֹּהֵ֔ן 1 The pronoun **them** refers to all the pieces of fat and the internal organs described in [4:8–9](../04/08.md). If it would be helpful, consider making this explicit. Alternate translation: “And the priest shall cause all the fat pieces and the internal organs to become smoke” 4:10 ub9m rc://*/ta/man/translate/translate-unknown וְ⁠הִקְטִירָ⁠ם֙ הַ⁠כֹּהֵ֔ן 1 See how you translated the similar expression in [1:9](../01/09.md). Alternate translation: “And the priest shall cause them to become smoke and ascend toward God in heaven by burning them” 4:11 fr9j rc://*/ta/man/translate/figs-explicit וְ⁠אֶת־ ע֤וֹר הַ⁠פָּר֙ וְ⁠אֶת־ כָּל־ בְּשָׂר֔⁠וֹ עַל־ רֹאשׁ֖⁠וֹ וְ⁠עַל־ כְּרָעָ֑י⁠ו וְ⁠קִרְבּ֖⁠וֹ וּ⁠פִרְשֽׁ⁠וֹ 1 This list of animal parts tells the reader what is meant by the expression “all of the bull” in [4:12](../04/12.md). If this would be unclear, consider using a phrase to indicate that this list introduces the subject of the verse, which will be restated in [4:12](../04/12.md). Alternate translation: “As for the skin of the bull and all its flesh, with its head and with its legs and its innards and its dung” 4:11 ovny וְ⁠אֶת־כָּל־בְּשָׂר֔⁠וֹ 1 Alternate translation: “all of the bull’s meat” -4:12 xwxo rc://*/ta/man/translate/writing-pronouns וְ⁠הוֹצִ֣יא 1 Here, **he** cannot refer to the priest making the sacrifice, because this action would cause the priest to become impure. Rather, it refers to another, unspecified Israelite. If it would be helpful in your language, consider using a generic word for a person, as the UST models. Alternate translation: “someone else should bring out” +4:12 xwxo rc://*/ta/man/translate/writing-pronouns וְ⁠הוֹצִ֣יא 1 The pronoun **he** cannot refer to the priest making the sacrifice, because this action would cause the priest to become impure. Rather, it refers to another, unspecified Israelite. If it would be helpful in your language, consider using a generic word for a person, as the UST models. Alternate translation: “someone else should bring out” 4:12 qm4z אֶת־כָּל־הַ֠⁠פָּר 1 Alternate translation: “all these pieces of the bull” 4:12 hgo6 rc://*/ta/man/translate/figs-explicit אֶל־שֶׁ֣פֶךְ הַ⁠דֶּ֔שֶׁן & עַל־שֶׁ֥פֶךְ הַ⁠דֶּ֖שֶׁן 1 The **pouring out place of the fatty ashes** is equivalent to the “place of the fatty ashes” referenced in [1:16](../01/16.md). See how you translated the similar phrase there. 4:12 q856 rc://*/ta/man/translate/figs-activepassive יִשָּׂרֵֽף 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “someone shall burn it” @@ -245,34 +245,34 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 4:14 vn62 rc://*/ta/man/translate/figs-activepassive וְ⁠נֽוֹדְעָה֙ הַֽ⁠חַטָּ֔את אֲשֶׁ֥ר חָטְא֖וּ עָלֶ֑י⁠הָ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “and then they realize the sin that they sinned concerning it” 4:14 ljz4 rc://*/ta/man/translate/writing-poetry הַֽ⁠חַטָּ֔את אֲשֶׁ֥ר חָטְא֖וּ 1 See how you translated the similar expression in [4:3](../04/03.md). 4:14 m8a5 עָלֶ֑י⁠הָ 1 Alternate translation: “against it” -4:14 vtgc rc://*/ta/man/translate/writing-pronouns עָלֶ֑י⁠הָ 1 Here, **it** refers to the commands of Yahweh mentioned in [4:13](../04/13.md). If it would be helpful, consider making this explicit. Alternate translation: “with regards to the commands of Yahweh” +4:14 vtgc rc://*/ta/man/translate/writing-pronouns עָלֶ֑י⁠הָ 1 The pronoun **it** refers to the commands of Yahweh mentioned in [4:13](../04/13.md). If it would be helpful, consider making this explicit. Alternate translation: “with regards to the commands of Yahweh” 4:14 jiw5 rc://*/ta/man/translate/figs-idiom פַּ֤ר בֶּן־בָּקָר֙ 1 See how you translated the similar expression in [4:3](../04/03.md). Note how you handled the word **bull**, the idiom **a son of the cattle**, and the generic noun **cattle**. 4:14 lv4s rc://*/ta/man/translate/figs-idiom לִ⁠פְנֵ֖י אֹ֥הֶל מוֹעֵֽד׃ 1 See how you translated the similar expression in [3:8](../03/08.md). 4:15 fjs3 rc://*/ta/man/translate/translate-symaction וְ֠⁠סָמְכוּ זִקְנֵ֨י הָ⁠עֵדָ֧ה אֶת־יְדֵי⁠הֶ֛ם עַל־רֹ֥אשׁ הַ⁠פָּ֖ר 1 See how you translated this symbolic action in [1:4](../01/04.md). 4:15 ukae rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֣י יְהוָ֑ה & לִ⁠פְנֵ֥י יְהוָֽה 1 See how you translated the similar expression in [1:5](../01/05.md). Alternate translation: “in the presence of Yahweh…in the presence of Yahweh” or “in the sacred precincts of the tent of meeting where Yahweh is…in the sacred precincts of the tent of meeting where Yahweh is” -4:15 kvnu rc://*/ta/man/translate/writing-pronouns וְ⁠שָׁחַ֥ט אֶת־הַ⁠פָּ֖ר 1 Here, **he** refers not to the priest, but to an individual member of the **elders of the congregation** mentioned in this verse. If this would be unclear in your language, consider making the subject plain. Alternate translation: “And one of the elders of the congregation shall slaughter the bull” +4:15 kvnu rc://*/ta/man/translate/writing-pronouns וְ⁠שָׁחַ֥ט אֶת־הַ⁠פָּ֖ר 1 The pronoun **he** refers not to the priest, but to an individual member of the **elders of the congregation** mentioned in this verse. If this would be unclear in your language, consider making the subject plain. Alternate translation: “And one of the elders of the congregation shall slaughter the bull” 4:16 l1qd rc://*/ta/man/translate/figs-explicit וְ⁠הֵבִ֛יא הַ⁠כֹּהֵ֥ן הַ⁠מָּשִׁ֖יחַ מִ⁠דַּ֣ם הַ⁠פָּ֑ר אֶל־אֹ֖הֶל מוֹעֵֽד׃ 1 As in [1:5](../01/05.md), it is implied that the **priest** caught **the blood** in a bowl as the blood drained from the bull. See how you handled the implied information in that verse. 4:17 caw8 וְ⁠טָבַ֧ל הַ⁠כֹּהֵ֛ן אֶצְבָּע֖⁠וֹ מִן־הַ⁠דָּ֑ם 1 Alternate translation: “And the priest shall dip his finger in some of the blood” 4:17 zoh0 rc://*/ta/man/translate/translate-unknown וְ⁠הִזָּ֞ה שֶׁ֤בַע פְּעָמִים֙ לִ⁠פְנֵ֣י יְהוָ֔ה אֵ֖ת פְּנֵ֥י הַ⁠פָּרֹֽכֶת 1 See how you translated these expressions in [4:6](../04/06.md). -4:18 tsse rc://*/ta/man/translate/writing-pronouns יִתֵּ֣ן & יִשְׁפֹּךְ֙ 1 Here, and in the verses [4:18–20](../04/18.md), the word **he** refers to the priest. If it would be helpful in your language, consider making this explicit. Alternate translation: “the priest shall put … the priest shall pour out” +4:18 tsse rc://*/ta/man/translate/writing-pronouns יִתֵּ֣ן & יִשְׁפֹּךְ֙ 1 Here and in the verses [4:18–20](../04/18.md), the pronoun **he** refers to the priest. If it would be helpful in your language, consider making this explicit. Alternate translation: “the priest shall put … the priest shall pour out” 4:18 q6nm rc://*/ta/man/translate/figs-idiom וּ⁠מִן־הַ⁠דָּ֞ם יִתֵּ֣ן ׀ עַל־קַרְנֹ֣ת הַ⁠מִּזְבֵּ֗חַ 1 The expression **he shall give ... on** is an idiom that means to put **some of the blood** onto **the horns of the altar**. If your language has a similar idiom, consider using it here. If not, consider using a generic expression. Alternate translation: “And he shall put some of the blood onto the horns of the altar” 4:18 xn3f rc://*/ta/man/translate/translate-unknown קַרְנֹ֣ת הַ⁠מִּזְבֵּ֗חַ 1 See how you translated this expression in [4:7](../04/07.md). 4:18 c8oi rc://*/ta/man/translate/figs-explicit הַ⁠מִּזְבֵּ֗חַ אֲשֶׁר֙ לִ⁠פְנֵ֣י יְהוָ֔ה אֲשֶׁ֖ר בְּ⁠אֹ֣הֶל מוֹעֵ֑ד 1 The **altar that is to the face of Yahweh, which is in the tent of meeting** is identical to the “altar of incense of the spices” referenced in [4:7](../04/07.md). See how you translated these expressions there. 4:18 ni6l וְ⁠אֵ֣ת כָּל־הַ⁠דָּ֗ם 1 Alternate translation: “And the remaining blood of the bull” 4:19 wo2s rc://*/ta/man/translate/figs-explicit וְ⁠אֵ֥ת כָּל־חֶלְבּ֖⁠וֹ 1 The expression **all of its fat** refers to the portions of the bull’s fat and internal organs as described in [4:8–9](../04/08.md). If it would be helpful in your language, consider making this explicit. Alternate translation: “And all of the bull’s fat, including the fat covering over the innards, all the fat that is on the innards, the two kidneys, the fat that is on them that is near the loins, and the lobe on the liver” 4:19 t3pe rc://*/ta/man/translate/figs-idiom יָרִ֣ים מִמֶּ֑⁠נּוּ 1 See how you translated the similar expression in [4:8](../04/08.md). -4:19 shyt rc://*/ta/man/translate/writing-pronouns יָרִ֣ים מִמֶּ֑⁠נּוּ 1 Although it is ambiguous, unlike [4:8](../04/08.md), here **he** likely refers to the individual member of “the elders of the congregation” who slaughtered the bull in [4:15](../04/15.md) and not to the priest. If it would be helpful in your language, consider making this explicit. Alternate translation: “the elder of the congregation who slaughtered the animal shall lift up from it” +4:19 shyt rc://*/ta/man/translate/writing-pronouns יָרִ֣ים מִמֶּ֑⁠נּוּ 1 Although it is ambiguous, unlike [4:8](../04/08.md), here the pronoun **he** likely refers to the individual member of “the elders of the congregation” who slaughtered the bull in [4:15](../04/15.md) and not to the priest. If it would be helpful in your language, consider making this explicit. Alternate translation: “the elder of the congregation who slaughtered the animal shall lift up from it” 4:19 bbhn rc://*/ta/man/translate/translate-unknown וְ⁠הִקְטִ֖יר הַ⁠מִּזְבֵּֽחָ⁠ה 1 See how you translated the similar expression in [1:9](../01/09.md). 4:19 hk6r rc://*/ta/man/translate/writing-poetry יָרִ֣ים מִמֶּ֑⁠נּוּ 1 Here, **he** refers to the priest and not to the worshiper. If it would be helpful in your language, consider making the referent explicit. Alternate translation: “the priest shall lift up from it” 4:20 tsy2 rc://*/ta/man/translate/writing-parallelism וְ⁠עָשָׂ֣ה לַ⁠פָּ֔ר כַּ⁠אֲשֶׁ֤ר עָשָׂה֙ לְ⁠פַ֣ר הַֽ⁠חַטָּ֔את כֵּ֖ן יַעֲשֶׂה־לּ֑⁠וֹ 1 These two phrases mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. If your language can repeat phrases for emphasis, it would be appropriate to use that construction here in your translation. If not, consider combining the phrases. Alternate translation: “And he should do for the bull just as he did for the bull of the purification offering” 4:20 k2wc וְ⁠עָשָׂ֣ה לַ⁠פָּ֔ר & עָשָׂה֙ לְ⁠פַ֣ר & כֵּ֖ן יַעֲשֶׂה־לּ֑⁠וֹ 1 Alternate translation: “And he shall prepare the bull ... he prepared the bull ... thus he shall prepare it” -4:20 gdgl rc://*/ta/man/translate/writing-pronouns וְ⁠עָשָׂ֣ה לַ⁠פָּ֔ר & כֵּ֖ן יַעֲשֶׂה־לּ֑⁠וֹ 1 As in [4:19](../04/19.md), here **he** refers to the worshipper, likely the individual member of “the elders of the congregation” who slaughtered the bull in [4:15](../04/15.md). If it would be helpful in your language, consider making this explicit. Alternate translation: “And the elder who slaughtered the bull and removed its fat shall do for the bull … thus the elder who slaughtered the bull and removed its fat shall do with it” +4:20 gdgl rc://*/ta/man/translate/writing-pronouns וְ⁠עָשָׂ֣ה לַ⁠פָּ֔ר & כֵּ֖ן יַעֲשֶׂה־לּ֑⁠וֹ 1 As in [4:19](../04/19.md), here the pronoun **he** refers to the worshipper, likely the individual member of “the elders of the congregation” who slaughtered the bull in [4:15](../04/15.md). If it would be helpful in your language, consider making this explicit. Alternate translation: “And the elder who slaughtered the bull and removed its fat shall do for the bull … thus the elder who slaughtered the bull and removed its fat shall do with it” 4:20 kird rc://*/ta/man/translate/writing-pronouns כַּ⁠אֲשֶׁ֤ר עָשָׂה֙ לְ⁠פַ֣ר הַֽ⁠חַטָּ֔את 1 Because it was the anointed priest who prepared the **bull of the purification offering** as described in [4:3–12](../04/03.md), in this case, the word **he** refers to the anointed priest, not to the individual member of “the elders of the congregation” who is the subject of the other verbs in this verse. If it would be helpful in your language, consider making the subject explicit here. Alternate translation: “just as the anointed priest did with the bull of the sin offering that he offered because of his own unintentional sin” 4:20 s2f3 rc://*/ta/man/translate/translate-tense כַּ⁠אֲשֶׁ֤ר עָשָׂה֙ לְ⁠פַ֣ר הַֽ⁠חַטָּ֔את 1 Here, the author of Leviticus does not use the past tense to describe previous action, as if he is here referring to a specific past instance where the individual prepared a peace offering. Rather, the past tense is being used both to describe an action that was previously described in the book of Leviticus and to depict a hypothetical situation. If it would be helpful in your language, consider choosing language that makes it plain that the author is not referring to specific past actions. Alternate translation: “just as one might do with the bull of the sin offering” 4:20 t3ph rc://*/ta/man/translate/figs-abstractnouns וְ⁠כִפֶּ֧ר עֲלֵ⁠הֶ֛ם הַ⁠כֹּהֵ֖ן 1 The word translated **atonement** may have originally indicated either the “covering” or the “wiping away” of sin. Either way, by the time of Leviticus it indicated that the sacrifice would be accepted in order to restore the relationship between the worshiper and Yahweh that had been damaged or defiled by sin. Consider using a word or phrase that conveys this idea effectively in your language. See how you translated the similar expression in [1:4](../01/04.md). Alternative translation: “And the priest shall offer the sacrifice that Yahweh will accept on behalf of the people and restore them to relationship with himself” -4:20 q33o rc://*/ta/man/translate/writing-pronouns וְ⁠נִסְלַ֥ח לָ⁠הֶֽם׃ 1 Here, **it** refers to the unintentional sin that the community committed that introduced the impurity of sin, which, in turn, required the purification provided by the purification sacrifice. If it would be clearer in your language, consider making this explicit. Alternate translation: “and the unintentional sin of the community will be forgiven” +4:20 q33o rc://*/ta/man/translate/writing-pronouns וְ⁠נִסְלַ֥ח לָ⁠הֶֽם׃ 1 Here the pronoun **it** refers to the unintentional sin that the community committed that introduced the impurity of sin, which, in turn, required the purification provided by the purification sacrifice. If it would be helpful in your language, consider making this explicit. Alternate translation: “and the unintentional sin of the community will be forgiven” 4:20 jd5j rc://*/ta/man/translate/figs-activepassive וְ⁠נִסְלַ֥ח לָ⁠הֶֽם 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “and Yahweh will forgive the community for their sins” -4:21 vvgk rc://*/ta/man/translate/writing-pronouns וְ⁠הוֹצִ֣יא אֶת־הַ⁠פָּ֗ר 1 As in [4:12](../04/12.md), the word **he** cannot refer to the priest making the sacrifice, because this action would cause the priest to become impure. Rather, it refers to another, unspecified Israelite. If it would be helpful in your language, consider using a generic word for a person, as the UST models. Alternate translation: “And someone else shall bring out the bull” +4:21 vvgk rc://*/ta/man/translate/writing-pronouns וְ⁠הוֹצִ֣יא אֶת־הַ⁠פָּ֗ר 1 As in [4:12](../04/12.md), the pronoun **he** cannot refer to the priest making the sacrifice, because this action would cause the priest to become impure. Rather, it refers to another, unspecified Israelite. If it would be helpful in your language, consider using a generic word for a person, as the UST models. Alternate translation: “And someone else shall bring out the bull” 4:21 bves rc://*/ta/man/translate/figs-explicit אֶת־הַ⁠פָּ֗ר 1 Because [4:20](../04/20.md) instructs the community to prepare the bull in the same manner that the high priest prepared the bull for his sin offering (in [4:8–10](../04/08.md)), here **the bull** refers to the pieces of the bull that are not burned on the altar, as listed in [4:11](../04/11.md). If it would be helpful, consider making this explicit. Alternate translation: “the skin of the bull and all its flesh, with its head and with its legs and its innards and its dung” 4:21 zg6w rc://*/ta/man/translate/figs-explicit אֵ֖ת הַ⁠פָּ֣ר הָ⁠רִאשׁ֑וֹן 1 The phrase **the first bull** refers to the bull offered and prepared by the anointed priest, as described in [4:3–12](../04/12.md). If it would be helpful in your language, consider making this explicit. Alternate translation: “the bull that the high priest offered for his purification offering” 4:22 xg1v rc://*/ta/man/translate/figs-activepassive וְ⁠עָשָׂ֡ה אַחַ֣ת מִ⁠כָּל־מִצְוֺת֩ יְהוָ֨ה אֱלֹהָ֜י⁠ו אֲשֶׁ֧ר לֹא־תֵעָשֶׂ֛ינָה בִּ⁠שְׁגָגָ֖ה 1 See how you translated the similar expression in [4:2](../04/02.md) and [4:13](../04/13.md). @@ -281,9 +281,9 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 4:23 r7o2 rc://*/ta/man/translate/figs-possession שְׂעִ֥יר עִזִּ֖ים 1 The expression **a buck of the goats** refers to a male goat that belongs to the class of animals also called goats. If your language possesses a specific term for a male goat, consider using it here, or use a generic expression. Alternate translation: “a male goat” 4:23 jvon rc://*/ta/man/translate/figs-genericnoun עִזִּ֖ים 1 The expression **the goats** does not refer to a specific group of animals. Rather, it refers to any goats that an Israelite might own. If it would be helpful in your language, consider stating the meaning plainly. Alternate translation: “the goats that he owns or can buy” 4:23 lvq3 rc://*/ta/man/translate/figs-explicit תָּמִֽים׃ 1 See how you translated this term in [1:3](../01/03.md). -4:24 q1kq rc://*/ta/man/translate/writing-pronouns וְ⁠סָמַ֤ךְ & וְ⁠שָׁחַ֣ט 1 The word **he** here refers to the “leader” whose unintentional sin requires a purification offering (see [4:22](../04/22.md)). If it would be helpful in your language, consider making this explicit. Alternate translation: “And the leader shall lay … and the leader shall slaughter” +4:24 q1kq rc://*/ta/man/translate/writing-pronouns וְ⁠סָמַ֤ךְ & וְ⁠שָׁחַ֣ט 1 The pronoun **he** here refers to the “leader” whose unintentional sin requires a purification offering (see [4:22](../04/22.md)). If it would be helpful in your language, consider making this explicit. Alternate translation: “And the leader shall lay … and the leader shall slaughter” 4:24 aby2 rc://*/ta/man/translate/translate-symaction וְ⁠סָמַ֤ךְ יָד⁠וֹ֙ עַל־רֹ֣אשׁ הַ⁠שָּׂעִ֔יר 1 See how you translated this symbolic action in [1:4](../01/04.md). -4:24 z9vz rc://*/ta/man/translate/writing-pronouns בִּ⁠מְק֛וֹם אֲשֶׁר־יִשְׁחַ֥ט אֶת־הָ⁠עֹלָ֖ה 1 Here, **he** does not refer specifically to the leader whose purification offering the current section discusses, but refers generally to any person who offers a burnt offering. If it would be helpful in your language, consider using a generic word for a person to make this explicit. Alternate translation: “in the place where someone might slaughter the burnt offering” +4:24 z9vz rc://*/ta/man/translate/writing-pronouns בִּ⁠מְק֛וֹם אֲשֶׁר־יִשְׁחַ֥ט אֶת־הָ⁠עֹלָ֖ה 1 The pronoun **he** does not refer specifically to the leader whose purification offering the current section discusses, but here refers generally to any person who offers a burnt offering. If it would be helpful in your language, consider using a generic word for a person to make this explicit. Alternate translation: “in the place where someone might slaughter the burnt offering” 4:24 zee3 rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֣י יְהוָ֑ה 1 See how you translated this expression in [1:5](../01/05.md). 4:25 wnl3 rc://*/ta/man/translate/figs-explicit וְ⁠לָקַ֨ח הַ⁠כֹּהֵ֜ן מִ⁠דַּ֤ם הַֽ⁠חַטָּאת֙ 1 As before, it is implied that **the priest** will catch **the blood** in a bowl as the blood drains from the goat. See how you translated this expression in [1:5](../01/05.md). 4:25 jlby rc://*/ta/man/translate/figs-idiom וְ⁠נָתַ֕ן עַל־קַרְנֹ֖ת מִזְבַּ֣ח הָ⁠עֹלָ֑ה 1 See how you translated this idiom in [4:7](../04/07.md). @@ -293,7 +293,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 4:26 el4n rc://*/ta/man/translate/translate-unknown יַקְטִ֣יר הַ⁠מִּזְבֵּ֔חָ⁠ה 1 See how you translated this similar expression in [1:9](../01/09.md). 4:26 vunv rc://*/ta/man/translate/figs-ellipsis כְּ⁠חֵ֖לֶב זֶ֣בַח הַ⁠שְּׁלָמִ֑ים 1 The expression **like the fat of the sacrifice of the peace offerings** leaves out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation, without the preceding comma: “in the same manner that the priest would cause the fat of the sacrifice of the peace offerings to become smoke on the altar” 4:26 h9gk rc://*/ta/man/translate/figs-abstractnouns וְ⁠כִפֶּ֨ר עָלָ֧י⁠ו הַ⁠כֹּהֵ֛ן מֵ⁠חַטָּאת֖⁠וֹ 1 See how you translated the similar expression in [4:20](../04/20.md). See how you handled the term **atonement** in [1:4](../01/04.md). -4:26 f786 rc://*/ta/man/translate/writing-pronouns וְ⁠נִסְלַ֥ח לֽ⁠וֹ 1 Here, **it** refers to the unintentional sin that the leader committed that introduced the impurity of sin, which, in turn, required the purification provided by the purification sacrifice. If it would be clearer in your language, consider making this explicit. Alternate translation: “and the leader’s unintentional sin will be forgiven” +4:26 f786 rc://*/ta/man/translate/writing-pronouns וְ⁠נִסְלַ֥ח לֽ⁠וֹ 1 Here, **it** refers to the unintentional sin that the leader committed that introduced the impurity of sin, which, in turn, required the purification provided by the purification sacrifice. If it would be helpful in your language, consider making this explicit. Alternate translation: “and the leader’s unintentional sin will be forgiven” 4:26 zhk2 rc://*/ta/man/translate/figs-activepassive וְ⁠נִסְלַ֥ח לֽ⁠וֹ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “and Yahweh will forgive the ruler for his unintentional sin” 4:27 phzq rc://*/ta/man/translate/figs-gendernotations וְ⁠אִם־נֶ֧פֶשׁ אַחַ֛ת 1 As in [4:2](../04/02.md), the word translated **person** is feminine, but it has a generic sense that refers to any person who approaches the tent to make a sacrifice. If you language has a generic word for an individual that is grammatically feminine, consider using it here, or use a generic noun. Alternate translation: “And if any person” or “And if an individual” 4:27 kv6h rc://*/ta/man/translate/figs-explicit מֵ⁠עַ֣ם הָ⁠אָ֑רֶץ 1 The expression **the people of the land** refers to individuals who live (or will live in the future) in the land of Israel, excluding the king, the high priest, and the leader previously referenced in this chapter. If this would be unclear in your context, consider using a general expression. Alternate translation: “from the common people who live in the land of Israel” @@ -316,9 +316,9 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 4:31 x3cz rc://*/ta/man/translate/figs-activepassive כַּ⁠אֲשֶׁ֨ר הוּסַ֣ר חֵלֶב֮ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “just as a person would remove the fat” 4:31 lo98 rc://*/ta/man/translate/translate-tense כַּ⁠אֲשֶׁ֨ר הוּסַ֣ר חֵלֶב֮ מֵ⁠עַ֣ל זֶ֣בַח הַ⁠שְּׁלָמִים֒ 1 As in [4:10](../04/10.md), the author of Leviticus does not use the present tense here to describe contemporaneous or ongoing action, as if he is here referring to a specific instance where an individual is preparing a peace offering. Rather, the present tense is being used both to describe an action that was previously described in the book of Leviticus and to depict a hypothetical situation. If it would be helpful in your language, consider choosing language that makes it plain that the author is not referring to specific past actions. Alternate translation: “in the same manner as the fat would be removed from the sacrifice of the peace offerings” 4:31 y4ug rc://*/ta/man/translate/translate-unknown וְ⁠הִקְטִ֤יר הַ⁠כֹּהֵן֙ הַ⁠מִּזְבֵּ֔חָ⁠ה 1 See how you translated the similar expression in [1:9](../01/09.md). -4:31 f423 rc://*/ta/man/translate/figs-abstractnouns וְ⁠כִפֶּ֥ר עָלָ֛י⁠ו הַ⁠כֹּהֵ֖ן 1 See how you handled this expression involving an abstract noun in [1:4](../01/04.md) and [4:20](../04/20.md). +4:31 f423 rc://*/ta/man/translate/figs-abstractnouns וְ⁠כִפֶּ֥ר עָלָ֛י⁠ו הַ⁠כֹּהֵ֖ן 1 See how you handled this expression involving an abstract noun in [1:4](../01/04.md) and [4:20](../04/20.md). 4:31 rty9 rc://*/ta/man/translate/figs-activepassive וְ⁠נִסְלַ֥ח לֽ⁠וֹ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “and Yahweh will forgive the inidivual’s sins” -4:32 fcuy rc://*/ta/man/translate/writing-pronouns וְ⁠אִם־כֶּ֛בֶשׂ יָבִ֥יא קָרְבָּנ֖⁠וֹ 1 Here, the words **he** and **his** refer to the individual from the people of the land referred to in [4:27–28](../04/27.md). If it would be unclear in your language that these words refer to the same individual as the previous section, consider making the subject explicit. Alternate translation: “But if that individual brings a lamb as his offering” +4:32 fcuy rc://*/ta/man/translate/writing-pronouns וְ⁠אִם־כֶּ֛בֶשׂ יָבִ֥יא קָרְבָּנ֖⁠וֹ 1 Here the pronouns **he** and **his** refer to the individual from the people of the land referred to in [4:27–28](../04/27.md). If it would be unclear in your language that these words refer to the same individual as the previous section, consider making the subject explicit. Alternate translation: “But if that individual brings a lamb as his offering” 4:32 sqnk rc://*/ta/man/translate/figs-explicit תְמִימָ֖ה 1 See how you translated this term in [1:3](../01/03.md). 4:33 gp8z rc://*/ta/man/translate/translate-symaction וְ⁠סָמַךְ֙ אֶת־יָד֔⁠וֹ עַ֖ל רֹ֣אשׁ הַֽ⁠חַטָּ֑את 1 See how you translated this symbolic action in [1:4](../01/04.md). 4:33 n4w5 rc://*/ta/man/translate/writing-pronouns בִּ⁠מְק֕וֹם אֲשֶׁ֥ר יִשְׁחַ֖ט אֶת־הָ⁠עֹלָֽה׃ 1 As in [4:24](../04/24.md), **he** does not refer specifically to the individual whose purification offering the current section discusses, but refers generally to any person who kills an animal in order to offer a burnt offering. If it would be helpful in your language, consider using a generic word for a person to make this explicit. Alternate translation: “in the location where someone would slaughter the burnt offering” @@ -328,7 +328,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 4:34 k2b9 rc://*/ta/man/translate/figs-explicit וְ⁠אֶת־כָּל־דָּמָ֣⁠הּ 1 See how you translated this expression in [4:30](../04/30.md). Alternate translation: “And all the remaining blood” 4:34 iq0o rc://*/ta/man/translate/figs-explicit אֶל־יְס֖וֹד הַ⁠מִּזְבֵּֽחַ׃ 1 Although unspecified, it is likely that the **altar** mentioned here is the same **altar of the burnt offering** that is referred to in this verse, which is also the place where **the blood** of the sacrificial animal is poured out in the similar expressions in [4:7](../04/07.md), [4:18](../04/18.md), [4:25](../04/25.md), and [4:30](../04/30.md). If it would be helpful in your language, consider making the identity of the altar explicit, or using an identifying adjective as the UST models. Alternate translation: “toward the base of the altar of the burnt offering” 4:35 pl3r rc://*/ta/man/translate/figs-explicit וְ⁠אֶת־כָּל־חֶלְבָּ֣⁠ה 1 As in [4:26](../04/26.md) and [4:31](../04/31.md), the phrase **all of its fat** refers to the fat portions of the lamb described in the instructions for peace offerings in [3:9–10](../03/09.md). If it would be helpful in your language, consider making this explicit. Alternate translation: “And all of the lamb’s fat, including the entire fatty tail, the fat covering the innards, all the fat that is on the innards, the two kidneys, the fat that is on them that is by the loins, and the lobe on the liver” -4:35 z6xq rc://*/ta/man/translate/writing-pronouns יָסִ֗יר 1 As in [4:31](../04/31.md), here, **he** refers to the individual offering the sacrifice, not to the priest. If this would be unclear in your language, consider making the subject explicit. Alternate translation: “the person offering the sin offering shall remove” +4:35 z6xq rc://*/ta/man/translate/writing-pronouns יָסִ֗יר 1 As in [4:31](../04/31.md), here the pronoun **he** refers to the individual offering the sacrifice, not to the priest. If this would be unclear in your language, consider making the subject explicit. Alternate translation: “the person offering the sin offering shall remove” 4:35 gqlb rc://*/ta/man/translate/translate-tense כַּ⁠אֲשֶׁ֨ר יוּסַ֥ר חֵֽלֶב־הַ⁠כֶּשֶׂב֮ מִ⁠זֶּ֣בַח הַ⁠שְּׁלָמִים֒ 1 As in [4:10](../04/10.md), the author of Leviticus does not use the present tense here to describe contemporaneous or ongoing action, as if he is here referring to a specific instance where an individual is preparing a peace offering. Rather, the present tense is being used both to describe an action that was previously described in the book of Leviticus and to depict a hypothetical situation. If it would be helpful in your language, consider choosing language that makes it plain that the author is not referring to specific past actions. Alternate translation: “in the same manner as the fat of the lamb would be removed from the sacrifice of the peace offerings” 4:35 i2gb rc://*/ta/man/translate/figs-activepassive כַּ⁠אֲשֶׁ֨ר יוּסַ֥ר חֵֽלֶב־הַ⁠כֶּשֶׂב֮ מִ⁠זֶּ֣בַח הַ⁠שְּׁלָמִים֒ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “just as a person who offers a lamb as a sacrifice of peace offerings removes the fat of that lamb” 4:35 mpi3 rc://*/ta/man/translate/translate-unknown וְ⁠הִקְטִ֨יר הַ⁠כֹּהֵ֤ן אֹתָ⁠ם֙ הַ⁠מִּזְבֵּ֔חָ⁠ה 1 See how you translated the similar expressions in [1:9](../01/09.md). @@ -350,23 +350,23 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 5:3 dmsx rc://*/ta/man/translate/figs-possession בְּ⁠טֻמְאַ֣ת אָדָ֔ם 1 The expression **the uncleanness of a man** uses the possessive form to refer to the uncleanness that is acquired from a human source. Alternate translation: “the uncleanness that comes from a person” 5:3 fuj0 rc://*/ta/man/translate/writing-poetry לְ⁠כֹל֙ טֻמְאָת֔⁠וֹ אֲשֶׁ֥ר יִטְמָ֖א בָּ֑⁠הּ 1 Here, a verb and its object come from the same root. The phrase **he becomes unclean** translates a verb that is related to the noun translated **uncleanness**. The repetition of related words adds emphasis to the statement. If your language can repeat words for emphasis and your language has comparable terms that you can use in your own translation, it would be appropriate to use that construction here in your translation. 5:3 ymu7 לְ⁠כֹל֙ טֻמְאָת֔⁠וֹ אֲשֶׁ֥ר יִטְמָ֖א בָּ֑⁠הּ 1 Alternate translation: “with regard to all of a person's sins by which he sins” -5:3 twrx rc://*/ta/man/translate/writing-pronouns לְ⁠כֹל֙ טֻמְאָת֔⁠וֹ 1 Here, **his** refers to the **man** mentioned earlier in the verse, which, although masculine, has a generic sense that refers to any human being, whether living or dead. If it would be helpful in your language, consider making this explicit. Alternate translation: “with regard to any uncleanness that comes from a human being, whether living or dead” +5:3 twrx rc://*/ta/man/translate/writing-pronouns לְ⁠כֹל֙ טֻמְאָת֔⁠וֹ 1 The pronoun **his** refers to the **man** mentioned earlier in the verse, which, although masculine, has a generic sense that refers to any human being, whether living or dead. If it would be helpful in your language, consider making this explicit. Alternate translation: “with regard to any uncleanness that comes from a human being, whether living or dead” 5:3 b9ah rc://*/ta/man/translate/figs-explicit בְּ⁠טֻמְאַ֣ת & טֻמְאָת֔⁠וֹ & יִטְמָ֖א 1 See how you translated these words in [5:2](../05/02.md). 5:3 k7l9 rc://*/ta/man/translate/figs-activepassive וְ⁠נֶעְלַ֣ם מִמֶּ֔⁠נּוּ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “and he does not realize it” or “and he does not know about it” 5:3 i368 וְ⁠ה֥וּא יָדַ֖ע 1 Alternate translation: “when he himself knows” -5:3 rvsc rc://*/ta/man/translate/figs-rpronouns וְ⁠ה֥וּא יָדַ֖ע 1 The word **himself** emphasizes how significant it is that **the man**, who had previously was unaware of having touched any uncleanness, had come to realize what he had done. Consider using a way that is natural in your language to indicate this significance. Alternate translation: “but only when he alone knows” -5:3 jy32 rc://*/ta/man/translate/figs-ellipsis וְ⁠ה֥וּא יָדַ֖ע 1 The expression **be he himself knows** is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “but when he himself knows that he has unintentionally touched something unclean” +5:3 rvsc rc://*/ta/man/translate/figs-rpronouns וְ⁠ה֥וּא יָדַ֖ע 1 The reflexive pronoun **himself** emphasizes how significant it is that **the man**, who had previously been unaware of having touched any uncleanness, had come to realize what he had done. Consider using a way that is natural in your language to indicate this significance. Alternate translation: “but only when he alone knows” +5:3 jy32 rc://*/ta/man/translate/figs-ellipsis וְ⁠ה֥וּא יָדַ֖ע 1 The expression **but he himself knows** is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “but when he himself knows that he has unintentionally touched something unclean” 5:4 g4f9 rc://*/ta/man/translate/figs-explicit נֶ֡פֶשׁ כִּ֣י תִשָּׁבַע֩ לְ⁠בַטֵּ֨א בִ⁠שְׂפָתַ֜יִם לְ⁠הָרַ֣ע ׀ א֣וֹ לְ⁠הֵיטִ֗יב 1 This means to swear an oath without thinking seriously about it. It implies that after the person **swears** the oath, he either cannot fulfill it or he does not really want to fulfill it. If this would not be clear in your language, consider stating the meaning plainly. Alternate translation: “a person hastily swears an oath with two lips without the intention to do what he promised, to do evil or to do good” 5:4 so0x rc://*/ta/man/translate/figs-gendernotations נֶ֡פֶשׁ כִּ֣י תִשָּׁבַע֩ 1 See how you translated this similar expression in [5:2](../05/02.md). Alternate translation “when any person swears an oath” or “when someone swears an oath” 5:4 l73y rc://*/ta/man/translate/figs-synecdoche לְ⁠בַטֵּ֨א בִ⁠שְׂפָתַ֜יִם 1 Here, **with two lips** refers to the words that the person speaks. Alternate translation: “by speaking rashly with their words” -5:4 x743 rc://*/ta/man/translate/figs-gendernotations לְ֠⁠כֹל אֲשֶׁ֨ר יְבַטֵּ֧א הָ⁠אָדָ֛ם בִּ⁠שְׁבֻעָ֖ה 1 Although the word **man** is masculine, it has a generic sense that refers to any person who speaks rashly while swearing an oath. If your language has a generic word for an individual that is grammatically feminine, consider using it here, or use a generic noun. Alternate translation: “with regard to everything that a person speaks rashly in an oath” +5:4 x743 rc://*/ta/man/translate/figs-gendernotations לְ֠⁠כֹל אֲשֶׁ֨ר יְבַטֵּ֧א הָ⁠אָדָ֛ם בִּ⁠שְׁבֻעָ֖ה 1 Although the word **man** is masculine, it has a generic sense that refers to any person who speaks rashly while swearing an oath. If your language has a generic word for an individual that is grammatically feminine, consider using it here, or use a generic noun. Alternate translation: “with regard to everything that a person speaks rashly in an oath” 5:4 nre6 rc://*/ta/man/translate/figs-activepassive וְ⁠נֶעְלַ֣ם מִמֶּ֑⁠נּוּ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “and he does not realize it” or “and he does not know about it” 5:4 tdo9 rc://*/ta/man/translate/figs-rpronouns וְ⁠הוּא־יָדַ֥ע 1 See how you translated this expression in [5:3](../05/03.md). 5:4 pftx rc://*/ta/man/translate/figs-explicit לְ⁠אַחַ֥ת מֵ⁠אֵֽלֶּה 1 The phrase **from these things** refers to the ways of sinning unintentionally, as described in [5:1–4](../05/01.md). 5:5 nt5r rc://*/ta/man/translate/figs-explicit לְ⁠אַחַ֣ת מֵ⁠אֵ֑לֶּה 1 See how you translated this expression in [5:4](../05/04.md). 5:5 zzqr rc://*/ta/man/translate/writing-pronouns וְ⁠הִ֨תְוַדָּ֔ה אֲשֶׁ֥ר חָטָ֖א עָלֶֽי⁠הָ׃ 1 As in [4:14](../04/14.md), the phrase **regarding it** refers to the commands of Yahweh mentioned in [4:13](../04/13.md). If it would be helpful, consider making this explicit. Alternate translation: “then he shall confess that he sinned with regard to the commands of Yahweh” -5:6 x2i2 rc://*/ta/man/translate/figs-explicit וְ⁠הֵבִ֣יא אֶת־אֲשָׁמ֣⁠וֹ לַ⁠יהוָ֡ה 1 Here, **his guilt** does not refer to the legal status of guilt that it did in [5:2–5](../05/02.md). Rather, it refers to the required penalty for that person’s guilt, that is, the animal sacrifice that will provide atonement for the individual’s guilt that he acquired by sinning unintentionally. If it would be clearer in your language, consider making this explicit. Alternate translation: “And he shall bring the required sacrifice required by Yahweh” -5:6 twdf rc://*/ta/man/translate/figs-metonymy וְ⁠הֵבִ֣יא אֶת־אֲשָׁמ֣⁠וֹ לַ⁠יהוָ֡ה 1 Here, to **bring** the required sacrifice **to Yahweh** refers to carrying the sacrifice to the altar that is located at the entrance of the tent of meeting, as described with the other sacrificial processes in the previous chapters. Because the tent of meeting was where Yahweh lived among the Israelites, taking the offering to the altar is considered the same as bringing it directly to Yahweh himself. If it would be clearer in your language, consider making this explicit. Alternate translation: “And he shall bring his guilt to the altar that is located inside the tent of meeting, where Yahweh lives among the Israelites” +5:6 x2i2 rc://*/ta/man/translate/figs-explicit וְ⁠הֵבִ֣יא אֶת־אֲשָׁמ֣⁠וֹ לַ⁠יהוָ֡ה 1 Here, **his guilt** does not refer to the legal status of guilt that it did in [5:2–5](../05/02.md). Rather, it refers to the required penalty for that person’s guilt, that is, the animal sacrifice that will provide atonement for the individual’s guilt that he acquired by sinning unintentionally. If it would be helpful in your language, consider making this explicit. Alternate translation: “And he shall bring the required sacrifice required by Yahweh” +5:6 twdf rc://*/ta/man/translate/figs-metonymy וְ⁠הֵבִ֣יא אֶת־אֲשָׁמ֣⁠וֹ לַ⁠יהוָ֡ה 1 Here, to **bring** the required sacrifice **to Yahweh** refers to carrying the sacrifice to the altar that is located at the entrance of the tent of meeting, as described with the other sacrificial processes in the previous chapters. Because the tent of meeting was where Yahweh lived among the Israelites, taking the offering to the altar is considered the same as bringing it directly to Yahweh himself. If it would be helpful in your language, consider making this explicit. Alternate translation: “And he shall bring his guilt to the altar that is located inside the tent of meeting, where Yahweh lives among the Israelites” 5:6 b75l rc://*/ta/man/translate/writing-poetry חַטָּאת⁠וֹ֩ אֲשֶׁ֨ר חָטָ֜א 1 Here, words are being repeated for emphasis. See how you translated the similar phrase in [4:23](../04/23.md) and [4:28](../04/28.md). 5:6 go0u rc://*/ta/man/translate/figs-genericnoun מִן־הַ⁠צֹּ֥אן 1 The expression **the flock** does not refer to a specific group of animals. Rather, it describes any group of sheep or goats that an Israelite might own. Express this in the way that would be most natural in your language. See how you translated this expression in [1:10](../01/10.md) and [3:6](../03/06.md). Alternate translation: “from the flock animals that he owns” 5:6 kktf rc://*/ta/man/translate/translate-unknown כִּשְׂבָּ֛ה 1 A **lamb** is a young sheep. If your language has a specific word for young members of this animal group, consider using it here. If not, consider using a generic expression Alternate translation: “a young sheep” @@ -385,8 +385,8 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 5:9 e1cy rc://*/ta/man/translate/translate-unknown וְ⁠הִזָּ֞ה מִ⁠דַּ֤ם 1 See how you handled the implied information in this symbolic action in [1:5](../01/05.md). 5:9 d3jq וְ⁠הַ⁠נִּשְׁאָ֣ר בַּ⁠דָּ֔ם 1 Alternate translation: “And the remaining blood” 5:10 ens1 וְ⁠אֶת־הַ⁠שֵּׁנִ֛י יַעֲשֶׂ֥ה עֹלָ֖ה 1 Alternate translation: “And the second he shall prepare as a burnt offering” -5:10 t4n3 rc://*/ta/man/translate/figs-explicit כַּ⁠מִּשְׁפָּ֑ט 1 The phrase **according to the regulation** refers to the commandments and instructions of Yahweh given to the people of Israel, likely the regulations for burnt offerings that Yahweh gave in the first chapter of Leviticus. If it would be clearer in your language, consider making this explicit. Alternate translation: “according to the instructions for burnt offerings that Yahweh gave to the people of Israel” -5:10 xgmn rc://*/ta/man/translate/writing-pronouns וְ⁠כִפֶּ֨ר עָלָ֧י⁠ו הַ⁠כֹּהֵ֛ן מֵ⁠חַטָּאת֥⁠וֹ אֲשֶׁר־חָטָ֖א וְ⁠נִסְלַ֥ח לֽ⁠וֹ׃ס 1 Here, the words **him**, **his**, and **he** refer not to the priest but to the individual who acquired guilt by sinning in the ways described in [5:1–4](../05/01.md). If it would be helpful in your language, consider making this explicit. Alternate translation: “And the priest shall make atonement for the individual from his sin that the individual sinned, and it will be forgiven to that individual” +5:10 t4n3 rc://*/ta/man/translate/figs-explicit כַּ⁠מִּשְׁפָּ֑ט 1 The phrase **according to the regulation** refers to the commandments and instructions of Yahweh given to the people of Israel, likely the regulations for burnt offerings that Yahweh gave in the first chapter of Leviticus. If it would be helpful in your language, consider making this explicit. Alternate translation: “according to the instructions for burnt offerings that Yahweh gave to the people of Israel” +5:10 xgmn rc://*/ta/man/translate/writing-pronouns וְ⁠כִפֶּ֨ר עָלָ֧י⁠ו הַ⁠כֹּהֵ֛ן מֵ⁠חַטָּאת֥⁠וֹ אֲשֶׁר־חָטָ֖א וְ⁠נִסְלַ֥ח לֽ⁠וֹ׃ס 1 Here, the pronouns **him**, **his**, and **he** refer not to the priest but to the individual who acquired guilt by sinning in the ways described in [5:1–4](../05/01.md). If it would be helpful in your language, consider making this explicit. Alternate translation: “And the priest shall make atonement for the individual from his sin that the individual sinned, and it will be forgiven to that individual” 5:10 sf4t rc://*/ta/man/translate/figs-abstractnouns וְ⁠כִפֶּ֨ר עָלָ֧י⁠ו הַ⁠כֹּהֵ֛ן מֵ⁠חַטָּאת֥⁠וֹ 1 See how you translated the similar expression in [1:4](../01/04.md). 5:10 lm1w rc://*/ta/man/translate/writing-poetry מֵ⁠חַטָּאת֥⁠וֹ אֲשֶׁר־חָטָ֖א 1 See how you handled the poetic repetition of words in the similar expression in [5:6](../05/06.md). 5:10 v199 rc://*/ta/man/translate/figs-activepassive וְ⁠נִסְלַ֥ח לֽ⁠וֹ 1 See how you translated the similar expression in [4:20](../04/20.md). @@ -397,7 +397,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 5:11 lta4 rc://*/ta/man/translate/translate-fraction עֲשִׂירִ֧ת 1 A **tenth** is one part out of ten equal parts. 5:11 eq3q rc://*/ta/man/translate/figs-idiom וְ⁠לֹא־יִתֵּ֤ן עָלֶ֨י⁠הָ֙ לְבֹנָ֔ה 1 See how you translated the idiom in the similar expression in [2:15](../02/15.md). 5:11 opzs rc://*/ta/man/translate/grammar-connect-logic-result כִּ֥י חַטָּ֖את הִֽיא 1 The word **for** indicates that what follows is a reason for what came before. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation, with a period preceding: “This is because this flour is being offered as a sin offering” -5:12 hn99 rc://*/ta/man/translate/writing-pronouns וֶ⁠הֱבִיאָ⁠הּ֮ 1 Here, **it** refers to the tenth of an ephah of flour mentioned in the previous verse. If it would be helpful in your language, consider making this explicit. Alternate translation: “And he shall bring the tenth of an ephah of flour” +5:12 hn99 rc://*/ta/man/translate/writing-pronouns וֶ⁠הֱבִיאָ⁠הּ֮ 1 The pronoun **it** refers to the tenth of an ephah of flour mentioned in the previous verse. If it would be helpful in your language, consider making this explicit. Alternate translation: “And he shall bring the tenth of an ephah of flour” 5:12 f7f8 rc://*/ta/man/translate/writing-poetry וְ⁠קָמַ֣ץ הַ⁠כֹּהֵ֣ן ׀ מִ֠מֶּ⁠נָּה מְל֨וֹא קֻמְצ֜⁠וֹ 1 See how you translated the similar expression in [2:2](../02/02.md). 5:12 vzu4 rc://*/ta/man/translate/translate-unknown וְ⁠הִקְטִ֣יר הַ⁠מִּזְבֵּ֔חָ⁠ה 1 See how you translated the similar expression in [1:9](../01/09.md). 5:13 g136 rc://*/ta/man/translate/figs-abstractnouns וְ⁠כִפֶּר֩ עָלָ֨י⁠ו הַ⁠כֹּהֵ֜ן 1 See how you translated the similar expression in [1:4](../01/04.md). @@ -411,21 +411,21 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 5:15 sst7 rc://*/ta/man/translate/writing-poetry תִמְעֹ֣ל מַ֔עַל 1 Here, a verb and its object come from the same root. The phrase **he trespasses** translates a verb that is related to the noun translated **trespass**. The repetition of related words adds emphasis to the statement. If your language can repeat words for emphasis and your language has comparable terms that you can use in your own translation, it would be appropriate to use that construction here in your translation. 5:15 peon rc://*/ta/man/translate/figs-explicit וְ⁠חָֽטְאָה֙ בִּ⁠שְׁגָגָ֔ה מִ⁠קָּדְשֵׁ֖י יְהוָ֑ה 1 The expression **sins by mistake from the holy things of Yahweh** means to violate Yahweh's commands regarding the proper treatment of the sacred space and the sacred objects related to the worship of Yahweh. If it would be helpful, consider making this explicit. Alternate translation: “and he sins by mistake with regard to Yahweh's commandments about how to behave in the sacred space and handle the sacred objects consecrated to Yahweh” 5:15 mcd6 rc://*/ta/man/translate/figs-explicit וְ⁠חָֽטְאָה֙ בִּ⁠שְׁגָגָ֔ה 1 See how you translated the similar expression in [4:2](../04/02.md). -5:15 vtk9 rc://*/ta/man/translate/figs-metonymy וְ⁠הֵבִיא֩ אֶת־אֲשָׁמ֨⁠וֹ לַֽ⁠יהוָ֜ה 1 Here, to **bring** the required sacrifice **to Yahweh** refers to carrying the sacrifice to the altar that is located at the entrance of the tent of meeting, as described with the other sacrificial processes in the previous chapters. Because the tent of meeting was where Yahweh lived among the Israelites, taking the offering to the altar is considered the same as bringing it directly to Yahweh himself. If it would be clearer in your language, consider making this explicit. Alternate translation: “then he shall bring his guilt to the altar that is located inside the tent of meeting, where Yahweh lives among the Israelites” -5:15 yhj6 rc://*/ta/man/translate/figs-explicit וְ⁠הֵבִיא֩ אֶת־אֲשָׁמ֨⁠וֹ 1 As in [5:6](../05/06.md) and [5:7](../05/07.md), here, **his guilt** does not refer to the legal status of guilt but to the required penalty for that person’s guilt, that is, the sacrifice that will provide atonement for the individual’s guilt that he acquired by sinning unintentionally. If it would be clearer in your language, consider making this explicit. Alternate translation: “then he shall bring the sacrifice required to make restitution for his guilt” +5:15 vtk9 rc://*/ta/man/translate/figs-metonymy וְ⁠הֵבִיא֩ אֶת־אֲשָׁמ֨⁠וֹ לַֽ⁠יהוָ֜ה 1 Here, to **bring** the required sacrifice **to Yahweh** refers to carrying the sacrifice to the altar that is located at the entrance of the tent of meeting, as described with the other sacrificial processes in the previous chapters. Because the tent of meeting was where Yahweh lived among the Israelites, taking the offering to the altar is considered the same as bringing it directly to Yahweh himself. If it would be helpful in your language, consider making this explicit. Alternate translation: “then he shall bring his guilt to the altar that is located inside the tent of meeting, where Yahweh lives among the Israelites” +5:15 yhj6 rc://*/ta/man/translate/figs-explicit וְ⁠הֵבִיא֩ אֶת־אֲשָׁמ֨⁠וֹ 1 As in [5:6](../05/06.md) and [5:7](../05/07.md), here, **his guilt** does not refer to the legal status of guilt but to the required penalty for that person’s guilt, that is, the sacrifice that will provide atonement for the individual’s guilt that he acquired by sinning unintentionally. If it would be helpful in your language, consider making this explicit. Alternate translation: “then he shall bring the sacrifice required to make restitution for his guilt” 5:15 sx6a rc://*/ta/man/translate/figs-explicit תָּמִ֣ים 1 See how you translated this term in [1:3](../01/03.md). 5:15 gfnv rc://*/ta/man/translate/figs-genericnoun מִן־הַ⁠צֹּ֗אן 1 See how you translated this expression in [5:6](../05/06.md). -5:15 cjex rc://*/ta/man/translate/figs-explicit בְּ⁠עֶרְכְּ⁠ךָ֛ 1 The expression **in your valuation** refers to the process of determining the monetary value of the ram described in this verse through the use of weights, using **the shekel of the holy place** as a base measurement. If it would be clearer in your language, consider stating this plainly. Alternate translation: “along with your assessment of the value of the ram in silver” -5:15 hf2x rc://*/ta/man/translate/figs-youcrowd בְּ⁠עֶרְכְּ⁠ךָ֛ 1 Even though Yahweh is speaking to a group of people, **you** is singular in this verse. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. +5:15 cjex rc://*/ta/man/translate/figs-explicit בְּ⁠עֶרְכְּ⁠ךָ֛ 1 The expression **in your valuation** refers to the process of determining the monetary value of the ram described in this verse through the use of weights, using **the shekel of the holy place** as a base measurement. If it would be helpful in your language, consider stating this plainly. Alternate translation: “along with your assessment of the value of the ram in silver” +5:15 hf2x rc://*/ta/man/translate/figs-youcrowd בְּ⁠עֶרְכְּ⁠ךָ֛ 1 Even though Yahweh is speaking to a group of people, the pronoun **you** is singular in this verse. If the singular forms of these pronouns would not be natural in your language, you could use the plural forms in your translation. 5:15 nwrl rc://*/ta/man/translate/translate-bmoney בְּ⁠עֶרְכְּ⁠ךָ֛ כֶּֽסֶף־שְׁקָלִ֥ים בְּ⁠שֶֽׁקֶל־הַ⁠קֹּ֖דֶשׁ 1 The **silver shekel** that was used in **the holy place** was an ancient measurement of the weight of silver that functioned as a currency, equivalent to approximately 10 grams or two-fifths of an ounce of silver. You could try to express this amount in terms of the current monetary value of silver, but that might cause your translation to become outdated and inaccurate since those values can change over time. Instead, consider using a generic phrase. Alternate translation: “in your valuation, the standard weight of silver that is used by the priests in the holy place” 5:15 rptx rc://*/ta/man/translate/figs-explicit הַ⁠קֹּ֖דֶשׁ 1 The **holy place** is another way of saying the precincts of the sacred tent where Yahweh lived among the Israelites. If it would be helpful, consider making this explicit. Alternate translation: “the holy space of the sacred tent where Yahweh lives among the Israelites” 5:15 ozia rc://*/ta/man/translate/translate-unknown לְ⁠אָשָֽׁם 1 As the General Introduction to this chapter discusses, the **guilt offering** was a special kind of sacrifice that made restitution for the desecrated object that was was mishandled by the individual who sinned unintentionally with regard to the sacred objects consecrated to Yahweh. 5:16 gao6 rc://*/ta/man/translate/figs-explicit וְ⁠אֵ֣ת אֲשֶׁר֩ חָטָ֨א מִן־הַ⁠קֹּ֜דֶשׁ יְשַׁלֵּ֗ם 1 The expression **he shall restore** does not mean that the guilty individual must physically replace the desecrated object in the sacred tent. Rather, the expression refers to the process of bringing the monetary value of the object in silver (in addition to one-fifth of its value) to the priest as part of the sacrifice. Be sure that this distinction is clear in your translation. Alternate translation: “And he shall make restitution for that which he which he sinned” 5:16 rlc3 rc://*/ta/man/translate/figs-explicit וְ⁠אֵ֣ת אֲשֶׁר֩ חָטָ֨א 1 The expression **that which he sinned** refers to the specific sacred object that the person desecrated by mishandling it according to the commandments of Yahweh regarding the proper treatment of sacred objects. If it would be helpful, consider making this explicit. Alternate translation: “And whatever item that he desecrated by mishandling it” 5:16 zf4r rc://*/ta/man/translate/figs-explicit מִן־הַ⁠קֹּ֜דֶשׁ 1 The expression **from the holy thing** refers to the sacred items that are consecrated to Yahweh for special use in the sacred tent. If it would be helpful, consider making this explicit. Alternate translation: “regarding the sacred items that are consecrated to Yahweh” -5:16 nl4c rc://*/ta/man/translate/writing-pronouns וְ⁠אֶת־חֲמִֽישִׁת⁠וֹ֙ יוֹסֵ֣ף עָלָ֔י⁠ו 1 Here, **it** refers to **that which he sinned**. However, the expressions **a fifth of it** and **he will add to it** do not refer to the addition of a physical portion of the sacred object. Rather, these expressions refer to the item’s monetary value. If it would be clearer in your language, consider making this explicit. Alternate translation: “and a fifth of the value of the sacred object he shall add to the value of that object” +5:16 nl4c rc://*/ta/man/translate/writing-pronouns וְ⁠אֶת־חֲמִֽישִׁת⁠וֹ֙ יוֹסֵ֣ף עָלָ֔י⁠ו 1 Here the pronoun **it** refers to **that which he sinned**. However, the expressions **a fifth of it** and **he will add to it** do not refer to the addition of a physical portion of the sacred object. Rather, these expressions refer to the item’s monetary value. If it would be helpful in your language, consider making this explicit. Alternate translation: “and a fifth of the value of the sacred object he shall add to the value of that object” 5:16 g15p rc://*/ta/man/translate/translate-fraction חֲמִֽישִׁת⁠וֹ֙ 1 The **fifth** is one part out of five equal parts. -5:16 yvax rc://*/ta/man/translate/writing-pronouns וְ⁠נָתַ֥ן אֹת֖⁠וֹ 1 Here **it** refers to the monetary sum of the value of the sacred item plus **a fifth of it**, resulting in 120% of the value of the original item. Alternate translation, with a comma after: “and he shall give the value of the sacred object, plus a fifth of its value” +5:16 yvax rc://*/ta/man/translate/writing-pronouns וְ⁠נָתַ֥ן אֹת֖⁠וֹ 1 The pronoun **it** refers to the monetary sum of the value of the sacred item plus **a fifth of it**, resulting in 120% of the value of the original item. Alternate translation, with a comma after: “and he shall give the value of the sacred object, plus a fifth of its value” 5:16 c3af rc://*/ta/man/translate/figs-abstractnouns וְ⁠הַ⁠כֹּהֵ֗ן יְכַפֵּ֥ר עָלָ֛י⁠ו 1 See how you translated the similar expression in [1:4](../05/06.md). 5:16 geu2 rc://*/ta/man/translate/figs-possession בְּ⁠אֵ֥יל הָ⁠אָשָׁ֖ם 1 Here, the expression **the ram of the guilt offering** uses the possessive form to describe a **ram** that is characterized by its use as a **guilt offering**. If your language would not use the possessive form for this, you could state the meaning generically. Alternate translation: “with the ram that the individual offers as a guilt offering” 5:16 c61p rc://*/ta/man/translate/figs-activepassive וְ⁠נִסְלַ֥ח לֽ⁠וֹ 1 See how you translated the similar expression in [4:20](../04/20.md). @@ -439,7 +439,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 5:18 pf98 rc://*/ta/man/translate/figs-abstractnouns וְ⁠כִפֶּר֩ עָלָ֨י⁠ו הַ⁠כֹּהֵ֜ן 1 See how you translated the similar expression in [1:4](../01/04.md). 5:18 vzbp rc://*/ta/man/translate/writing-poetry עַ֣ל שִׁגְגָת֧⁠וֹ אֲשֶׁר־שָׁגָ֛ג 1 Here, a verb and its object come from the same root. The phrase **he mistook** translates a verb that is related to the noun translated **mistake**. The repetition of related words adds emphasis to the statement. If your language can repeat words for emphasis and your language has comparable terms that you can use in your own translation, it would be appropriate to use that construction here in your translation. If not, consider using a generic expression: “for his unintentional mistake” 5:18 w9fo rc://*/ta/man/translate/figs-explicit וְ⁠ה֥וּא לֹֽא־יָדַ֖ע 1 This phrase is a parenthetical aside that functions to provide essential background information for the current thought. That the individual **himself did not know** clarifies that he has done wrong without knowing it, as opposed to flagrantly defying Yahweh’s commandments (that is, the “sin with a high hand”). Alternate translation: “but he was unaware” -5:18 irws rc://*/ta/man/translate/figs-rpronouns וְ⁠ה֥וּא לֹֽא־יָדַ֖ע 1 This expression uses the word **himself** to emphasize how significant it was that the person who previously was unaware of their unintentional sin has now come to realize what they had done. Use a way that is natural in your language to indicate this significance. Alternate translation: “but even he did not know” +5:18 irws rc://*/ta/man/translate/figs-rpronouns וְ⁠ה֥וּא לֹֽא־יָדַ֖ע 1 This expression uses the reflexive pronoun **himself** to emphasize how significant it was that the person who previously was unaware of their unintentional sin has now come to realize what they had done. Use a way that is natural in your language to indicate this significance. Alternate translation: “but even he did not know” 5:18 xtjs rc://*/ta/man/translate/figs-ellipsis וְ⁠ה֥וּא לֹֽא־יָדַ֖ע 1 This expression leaves out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “but he himself did not know that he had previously made this mistake” 5:18 t3jx rc://*/ta/man/translate/figs-activepassive וְ⁠נִסְלַ֥ח לֽ⁠וֹ 1 See how you translated the similar expression in [4:20](../04/20.md). 5:19 uez7 rc://*/ta/man/translate/translate-unknown אָשָׁ֖ם 1 See how you translated this term in [5:15](../05/15.md). @@ -448,7 +448,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 6:1 fi2o rc://*/ta/man/translate/writing-quotations לֵּ⁠אמֹֽר 1 The word translated **saying** introduces a direct quotation. In your translation, consider ways in which you might introduce this quotation naturally in your language. 6:2 gp5i rc://*/ta/man/translate/figs-gendernotations נֶ֚פֶשׁ כִּ֣י תֶחֱטָ֔א וּ⁠מָעֲלָ֥ה מַ֖עַל 1 See how you translated the similar generic use of feminine pronouns in [2:1](../02/01.md). 6:2 s69l rc://*/ta/man/translate/writing-poetry וּ⁠מָעֲלָ֥ה מַ֖עַל 1 See how you translated the similar expression using repeated words in [5:15](../05/15.md). -6:2 visv rc://*/ta/man/translate/writing-pronouns וְ⁠כִחֵ֨שׁ בַּ⁠עֲמִית֜⁠וֹ 1 As with the feminine pronouns, the words **he** and **his** refer generally to any Israelite. If the switch from feminine pronouns to masculine would be confusing in your language, consider using a generic word for a person. Alternate translation: “and that person denies his fellow citizen” +6:2 visv rc://*/ta/man/translate/writing-pronouns וְ⁠כִחֵ֨שׁ בַּ⁠עֲמִית֜⁠וֹ 1 As with the feminine pronouns, the pronouns **he** and **his** refer generally to any Israelite. If the switch from feminine pronouns to masculine would be confusing in your language, consider using a generic word for a person. Alternate translation: “and that person denies his fellow citizen” 6:2 hezk rc://*/ta/man/translate/figs-explicit וְ⁠כִחֵ֨שׁ בַּ⁠עֲמִית֜⁠וֹ 1 As the General Introduction to this chapter discusses, in the context of [6:2–3](../06/02.md), the expression **denies his fellow citizen** is an idiom that refers to the actions whereby someone swears a socially-binding oath with a member of their family or clan and commits himself or herself to certain actions regarding the other person, but afterward fails to behave in accordance with the stipulations of the oath. This could be done by stealing from the other individual, extorting them out of wages or any owed money, finding something that belongs to the other individual but failing to return it, or any other way of proving that the original oath was taken without intent to abide by it honestly. If the idiom here does not communicate this meaning in your language, consider using a more general expression. Alternate translation: “and he acts in such a way that breaks an oath that he made with his fellow citizen” 6:2 jfwm rc://*/ta/man/translate/figs-explicit בַּ⁠עֲמִית֜⁠וֹ 1 Here, a **fellow citizen** does not refer to “citizens” in a modern sense. Rather the expression refers to another Israelite, probably a direct member of an individual’s immediate or extended family or wider clan network. If the term **citizen** would be misleading in your language, consider using a generic expression. Alternate translation: “a member of his immediate or extended family or clan” 6:2 k1zm rc://*/ta/man/translate/figs-explicit בְּ⁠פִקָּד֗וֹן 1 This **deposit** refers to either (1) a monetary down payment that served to guarantee the full payment of a larger amount. Alternate translation: “with a down payment on a larger owed sum” or (2) an item that was given from one individual to another for safekeeping. Alternate translation: “with an item given to him for safekeeping” @@ -469,32 +469,32 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 6:5 pux9 rc://*/ta/man/translate/figs-idiom יִשָּׁבַ֣ע עָלָי⁠ו֮ לַ⁠שֶּׁקֶר֒ 1 See how you translated the similar idiom in [6:3](../06/03.md). 6:5 dmrd rc://*/ta/man/translate/figs-explicit וְ⁠שִׁלַּ֤ם אֹת⁠וֹ֙ 1 The expression **he will restore it** refers to paying back the monetary value of whatever the individual stole, extorted, or withheld from his fellow Israelite. If this would be unclear in your language, consider stating the meaning plainly. Alternate translation: “then he shall repay the value of whatever he has stolen, extorted, or withheld from his fellow Israelite” 6:5 sv3s rc://*/ta/man/translate/figs-idiom בְּ⁠רֹאשׁ֔⁠וֹ 1 The expression **in its head** is an emphatic idiom that means “totally” or “completely.” In this context, it connotes repaying the entire value of the monetary value of whatever the individual has stolen, extorted, or withheld from his fellow Israelite. If your language has a similar idiom, consider using it here. Alternate translation: “completely” or “in full” -6:5 vi6h rc://*/ta/man/translate/writing-pronouns וַ⁠חֲמִשִׁתָ֖י⁠ו יֹסֵ֣ף עָלָ֑י⁠ו 1 Here, **it** refers to the monetary value of what the individual owes. See how you translated this in [5:16](../05/16.md). +6:5 vi6h rc://*/ta/man/translate/writing-pronouns וַ⁠חֲמִשִׁתָ֖י⁠ו יֹסֵ֣ף עָלָ֑י⁠ו 1 The pronoun **it** refers to the monetary value of what the individual owes. See how you translated this in [5:16](../05/16.md). 6:5 tr1m rc://*/ta/man/translate/translate-fraction וַ⁠חֲמִשִׁתָ֖י⁠ו 1 The **fifth** is one part out of five equal parts. 6:5 n94x לַ⁠אֲשֶׁ֨ר ה֥וּא ל֛⁠וֹ 1 Alternate translation: “To whomever it is owed” -6:5 ilm6 rc://*/ta/man/translate/writing-pronouns יִתְּנֶ֖⁠נּוּ 1 Here, **it** refers to the full monetary value of what the individual owes plus the additional one-fifth that the law requires. Alternate translation: “he shall give the full monetary amount of what is owed plus the required extra one-fifth” +6:5 ilm6 rc://*/ta/man/translate/writing-pronouns יִתְּנֶ֖⁠נּוּ 1 The pronoun **it** refers to the full monetary value of what the individual owes plus the additional one-fifth that the law requires. Alternate translation: “he shall give the full monetary amount of what is owed plus the required extra one-fifth” 6:5 csvs rc://*/ta/man/translate/figs-possession בְּ⁠י֥וֹם אַשְׁמָתֽ⁠וֹ 1 Here, the expression **on the day of his guilt** uses the possessive form to describe either: (1) any **day** that is characterized by the onset of **guilt**, both in the sense of the internal feeling of having committed wrongdoing and in the legal sense of needing to provide restitution for that wrongdoing. Alternate translation: “whenever he realizes that he is guilty” or (2) the day on which this individual offers their guilt offering. Alternate translation: “one the day when he offers his guilt offering” 6:5 szar rc://*/ta/man/translate/figs-abstractnouns בְּ⁠י֥וֹם אַשְׁמָתֽ⁠וֹ 1 Here, the abstract noun **guilt** does not refer to the guilt offering to which the same expression in [5:6](../05/06.md) and elsewhere in the previous chapter referred. Rather, it refers to either: (1) both the internal sense of having committed wrongdoing and the legal state of needing to provide reparations for that wrongdoing, whether intentional or unintentional, in the same sense as the expression that you encountered in [6:4](../06/04.md). Alternate translation: “on the day that he becomes guilty” or (2) the individual's guilt offering. Alternate translation: “on the day when he offers his guilt offering” -6:6 v5ja rc://*/ta/man/translate/figs-explicit וְ⁠אֶת־אֲשָׁמ֥⁠וֹ יָבִ֖יא לַ⁠יהוָ֑ה 1 As in [5:6](../05/06.md), here, **his guilt** does not refer to the legal status of guilt or to the feeling of having committed wrongdoing, but to the required penalty for that person’s guilt, that is, the sacrifice that will provide atonement for the individual’s guilt that he acquired by sinning unintentionally. If it would be clearer in your language, consider making the meaning plain. Alternate translation: “And he shall bring the sacrifice required to make restitution for his guilt to Yahweh” +6:6 v5ja rc://*/ta/man/translate/figs-explicit וְ⁠אֶת־אֲשָׁמ֥⁠וֹ יָבִ֖יא לַ⁠יהוָ֑ה 1 As in [5:6](../05/06.md), here, **his guilt** does not refer to the legal status of guilt or to the feeling of having committed wrongdoing, but to the required penalty for that person’s guilt, that is, the sacrifice that will provide atonement for the individual’s guilt that he acquired by sinning unintentionally. If it would be helpful in your language, consider making the meaning plain. Alternate translation: “And he shall bring the sacrifice required to make restitution for his guilt to Yahweh” 6:6 yr8o rc://*/ta/man/translate/figs-metonymy לַ⁠יהוָ֑ה 1 See how you translated this metonymy in [5:6](../05/06.md) and [5:15](../05/15.md). 6:6 sw7j rc://*/ta/man/translate/figs-genericnoun אַ֣יִל תָּמִ֧ים מִן־הַ⁠צֹּ֛אן 1 See how you translated this expression in [5:15](../05/15.md). 6:6 b7td rc://*/ta/man/translate/figs-explicit בְּ⁠עֶרְכְּ⁠ךָ֥ 1 See how you translated this expression in [5:15](../05/15.md). 6:6 fppq rc://*/ta/man/translate/translate-unknown לְ⁠אָשָׁ֖ם 1 See how you translated this expression in [5:15](../05/15.md). 6:7 ybw2 rc://*/ta/man/translate/figs-abstractnouns וְ⁠כִפֶּ֨ר עָלָ֧י⁠ו הַ⁠כֹּהֵ֛ן 1 See how you translated the similar expression in [1:4](../01/04.md). 6:7 mnh9 rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֥י יְהוָ֖ה 1 See how you translated this expression in [1:5](../01/05.md). Alternate translation: “in the presence of Yahweh” or “in the precincts of the sacred tent where Yahweh lives among the Israelites” -6:7 n4ih rc://*/ta/man/translate/writing-pronouns וְ⁠נִסְלַ֣ח ל֑⁠וֹ 1 Here, **him** refers to the individual offering the sacrifice, not to the priest. If this is not clear in your language, consider making the referent explicit. Alternate translation: “and it will be forgiven to the individual who offers the sacrifice” +6:7 n4ih rc://*/ta/man/translate/writing-pronouns וְ⁠נִסְלַ֣ח ל֑⁠וֹ 1 The pronoun **him** refers to the individual offering the sacrifice, not to the priest. If this is not clear in your language, consider making the referent explicit. Alternate translation: “and it will be forgiven to the individual who offers the sacrifice” 6:7 ixwy rc://*/ta/man/translate/figs-activepassive וְ⁠נִסְלַ֣ח ל֑⁠וֹ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “and Yahweh will forgive him” -6:7 wgkg rc://*/ta/man/translate/figs-explicit עַל־אַחַ֛ת מִ⁠כֹּ֥ל אֲשֶֽׁר־יַעֲשֶׂ֖ה לְ⁠אַשְׁמָ֥ה בָֽ⁠הּ 1 In the phrase **all that he does to his guilt**, the abstract noun **guilt** is not the indirect object of the verb **does**, but its result or consequence. In other words, the person’s **guilt** comes as a result of something that they have done. If it would be clearer in your language, consider stating the meaning plainly. Alternate translation: “concerning one thing from all that he does and becomes guilty by doing it” -6:7 eclt rc://*/ta/man/translate/writing-pronouns מִ⁠כֹּ֥ל אֲשֶֽׁר־יַעֲשֶׂ֖ה לְ⁠אַשְׁמָ֥ה 1 Here, the words **he** and **his** do not refer to a specific person, but generally to anyone who does something that causes him to acquire legal guilt. If it would be helpful in your language, consider making this explicit. Alternate translation: “from all that any individual might do to his guilt” or “from everything that someone could do to his guilt” +6:7 wgkg rc://*/ta/man/translate/figs-explicit עַל־אַחַ֛ת מִ⁠כֹּ֥ל אֲשֶֽׁר־יַעֲשֶׂ֖ה לְ⁠אַשְׁמָ֥ה בָֽ⁠הּ 1 In the phrase **all that he does to his guilt**, the abstract noun **guilt** is not the indirect object of the verb **does**, but its result or consequence. In other words, the person’s **guilt** comes as a result of something that they have done. If it would be helpful in your language, consider stating the meaning plainly. Alternate translation: “concerning one thing from all that he does and becomes guilty by doing it” +6:7 eclt rc://*/ta/man/translate/writing-pronouns מִ⁠כֹּ֥ל אֲשֶֽׁר־יַעֲשֶׂ֖ה לְ⁠אַשְׁמָ֥ה 1 The pronouns **he** and **his** do not refer here to a specific person, but generally to anyone who does something that causes him to acquire legal guilt. If it would be helpful in your language, consider making this explicit. Alternate translation: “from all that any individual might do to his guilt” or “from everything that someone could do to his guilt” 6:8 kaur rc://*/ta/man/translate/writing-quotations לֵּ⁠אמֹֽר 1 The word translated **saying** introduces a direct quotation. In your translation, consider ways in which you might introduce this quotation naturally in your language. 6:8-9 zk2u rc://*/ta/man/translate/figs-quotesinquotes לֵּ⁠אמֹֽר & צַ֤ו אֶֽת־אַהֲרֹן֙ וְ⁠אֶת־בָּנָ֣י⁠ו לֵ⁠אמֹ֔ר 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. It may be helpful to begin a new sentence here. Alternate translation, with a period before: “He told Moses to command Aaron and his sons” 6:9 hck7 rc://*/ta/man/translate/figs-metaphor אֶֽת־אַהֲרֹן֙ וְ⁠אֶת־בָּנָ֣י⁠ו 1 As in [2:2](../02/02.md), at the time when Yahweh spoke to Moses from the tent of meeting, **Aaron** and *his sons** constituted the priesthood. But these instructions also applied to future generations, when the term “sons” would be a way of referring to the priests as Aaron's “descendants.” If it would be clearer in your language, you could use that term, which would apply to both the original priests and their successors. Alternate translation: “Aaron and to his descendants” 6:9 hxc2 rc://*/ta/man/translate/writing-quotations לֵ⁠אמֹ֔ר 1 The word translated **saying** introduces a direct quotation. In your translation, consider ways in which you might introduce this quotation naturally in your language. -6:9 eo2c rc://*/ta/man/translate/figs-possession תּוֹרַ֖ת הָ⁠עֹלָ֑ה 1 Here, the expression **the instruction of the burnt offering** uses the possessive form to describe **instruction** that is characterized by the fact that it concerns **the burnt offering**. Alternate translation: “the instruction regarding how the priest should perform the burnt offering” +6:9 eo2c rc://*/ta/man/translate/figs-possession תּוֹרַ֖ת הָ⁠עֹלָ֑ה 1 Here, the expression **the instruction of the burnt offering** uses the possessive form to describe **instruction** that concerns **the burnt offering**. Alternate translation: “the instruction regarding how the priest should perform the burnt offering” 6:9 cs53 הִ֣וא הָ⁠עֹלָ֡ה עַל֩ מוֹקְדָ֨ה עַל־הַ⁠מִּזְבֵּ֤חַ 1 Alternate translation: “It, the burnt offering is on the hearth, on the altar” 6:9 jopw rc://*/ta/man/translate/translate-unknown עַל֩ מוֹקְדָ֨ה עַל־הַ⁠מִּזְבֵּ֤חַ 1 The **hearth** of **the altar** refers to the flat top of the altar where the sacrifices would be placed on top of burning coals or wood. As such, the expression **on the hearth** and **on the altar** mean basically the same thing. The second expression emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the clauses with a word that shows that the second clause is repeating the first one, not saying something additional. Alternate translation: “on the top of the altar where the burning wood and coals are” 6:9 a961 rc://*/ta/man/translate/figs-activepassive וְ⁠אֵ֥שׁ הַ⁠מִּזְבֵּ֖חַ תּ֥וּקַד בּֽ⁠וֹ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “And the priests should keep the fire of the altar burning” -6:9 kjwz rc://*/ta/man/translate/figs-possession וְ⁠אֵ֥שׁ הַ⁠מִּזְבֵּ֖חַ 1 Here, the expression **the fire of the altar** uses the possessive form to describe **fire** that is characterized by its location on **altar**. Alternate translation: “And the fire that is on top of the altar” +6:9 kjwz rc://*/ta/man/translate/figs-possession וְ⁠אֵ֥שׁ הַ⁠מִּזְבֵּ֖חַ 1 Here, the expression **the fire of the altar** uses the possessive form to describe **fire** that is located on **altar**. Alternate translation: “And the fire that is on top of the altar” 6:10 ko21 rc://*/ta/man/translate/figs-explicit מִדּ֣⁠וֹ בַ֗ד 1 This **linen robe** is described in [Exodus 28:1–5](../exod/28/01.md) and [Exod 28:31–35](../exod/28/31.md). It was a blue linen robe made of one piece of fabric, covered in a design of blue, purple, and scarlet pomegranates, and included gold bells on the hem. If your language has a term for a special outer garment, especially in religious contexts, consider using it here. 6:10 fpgc rc://*/ta/man/translate/translate-unknown בַ֗ד & בַד֮ 1 This **linen** is a flax-based textile made from fibers derived from the stems of the flax plant. If your language does not have a word for this kind of fabric, consider using a general expression. Alternate translation: “fine fabric … fine fabric" 6:10 wc6s rc://*/ta/man/translate/translate-unknown וּ⁠מִֽכְנְסֵי־ בַד֮ 1 These **undergarments of linen** are described in [Exodus 28:1–5](../exod/28/01.md) and [Exod 28:42–43](../exod/28/43.md). Covering the priest from the waist to the thigh, they were required whenever the priest entered the tent of meeting or approached the altar to perform a sacrifice. If your language has a word for special undergarments that a person might wear in religious contexts, consider using it here. Alternate translation: “and his ceremonial linen underwear” @@ -502,12 +502,12 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 6:10 m8t8 rc://*/ta/man/translate/figs-idiom וְ⁠הֵרִ֣ים 1 See how you translated this idiom in [4:8](../04/08.md). Alternate translation: “And he shall remove” 6:10 y6a1 rc://*/ta/man/translate/figs-explicit אֶת־הַ⁠דֶּ֗שֶׁן 1 See how you translated this term in [1:16](../01/16.md). 6:10 m875 rc://*/ta/man/translate/figs-metaphor אֲשֶׁ֨ר תֹּאכַ֥ל הָ⁠אֵ֛שׁ אֶת־ הָ⁠עֹלָ֖ה עַל־ הַ⁠מִּזְבֵּ֑חַ 1 Leviticus uses the image of **the fire** consuming or eating **the burnt offering** to refer to the process that the sacrifice undergoes as the fire burns it until it is **fatty ash**. If your language has a similar idiom used to describe a fire that completely burns something, consider using it here. If not, consider using a generic expression. Alternate translation: “where the fire has completely burned the burnt offerings on the altar so that they are now nothing but ash” -6:10 m85x rc://*/ta/man/translate/writing-pronouns וְ⁠שָׂמ֕⁠וֹ 1 Here, **it** refers to the **fatty ash** that has accumulated on the altar. If this is unclear in your language, consider making the referent explicit. Alternate translation: “and he shall put the fatty ash that has accumulated** +6:10 m85x rc://*/ta/man/translate/writing-pronouns וְ⁠שָׂמ֕⁠וֹ 1 The pronoun **it** refers here to the **fatty ash** that has accumulated on the altar. If this is unclear in your language, consider making the referent explicit. Alternate translation: “and he shall put the fatty ash that has accumulated** 6:11 hr24 rc://*/ta/man/translate/figs-explicit אֶת־בְּגָדָ֔י⁠ו 1 Here, **his clothes** refers to the linen robe and the linen undergarments described in the previous verse. If this would be unclear in your language, consider stating the meaning plainly. Alternate translation: “his linen robe and undergarments” 6:11 ggt0 rc://*/ta/man/translate/figs-explicit בְּגָדִ֣ים אֲחֵרִ֑ים 1 Here, **other clothes** refers to common, everyday clothing that the priest owns that could be used for removing the ash to the clean place without the danger of making something sacred, like his special linen clothing, become desecrated and common. Alternate translation: “other, everyday, common clothing” 6:12 w5lh rc://*/ta/man/translate/figs-activepassive וְ⁠הָ⁠אֵ֨שׁ עַל־ הַ⁠מִּזְבֵּ֤חַ תּֽוּקַד־ בּ⁠וֹ֙ 1 See how you translated the similar expression in [6:9](../06/09.md). 6:12 z80u rc://*/ta/man/translate/writing-poetry בַּ⁠בֹּ֣קֶר בַּ⁠בֹּ֑קֶר 1 The repetition of the phrase **in the morning** is an emphatic way to say “every morning.” If your language also uses repetition for emphasis in this way, consider doing so here. If not, consider stating the meaning plainly. Alternate translation: “every morning” or “morning by morning” -6:12 xjsb rc://*/ta/man/translate/writing-pronouns עָלֶ֧י⁠הָ & עָלֶ֨י⁠הָ֙ & עָלֶ֖י⁠הָ 1 Here, **it** refers to **the fire on the altar**. Alternate translation: “on the fire that is on the altar ... on that same fire ... on the altar’s fire” +6:12 xjsb rc://*/ta/man/translate/writing-pronouns עָלֶ֧י⁠הָ & עָלֶ֨י⁠הָ֙ & עָלֶ֖י⁠הָ 1 The pronoun **it** refers to **the fire on the altar**. Alternate translation: “on the fire that is on the altar ... on that same fire ... on the altar’s fire” 6:12 xpmu rc://*/ta/man/translate/translate-unknown וְ⁠הִקְטִ֥יר עָלֶ֖י⁠הָ 1 See how you translated the similar expression in [1:9](../01/09.md). 6:12 jp9m rc://*/ta/man/translate/figs-explicit חֶלְבֵ֥י הַ⁠שְּׁלָמִֽים 1 The **fat of the peace offerings** refers to the portions of fat described in [3:3–4](../03/03.md) and elsewhere in chapter 3. If it would be helpful in your language, consider making the referent explicit. Alternate translation: “the fat portions that are required for the peace offerings, including the fat covering the innards, all the fat that is on the innards, the two kidneys and the fat that is on them that is by the loins, and the lobe on the liver” 6:13 j84c rc://*/ta/man/translate/figs-activepassive אֵ֗שׁ תָּמִ֛יד תּוּקַ֥ד עַל־הַ⁠מִּזְבֵּ֖חַ 1 See how you translated the similar expression in [6:9](../06/09.md). @@ -515,7 +515,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 6:14 nch7 rc://*/ta/man/translate/figs-metaphor בְּנֵֽי־אַהֲרֹן֙ 1 See how you translated this expression in [1:5](../01/05.md). 6:14 k3r1 rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֣י יְהוָ֔ה 1 See how you translated this expression in [1:5](../01/05.md). Alternate translation: “in the precinct of the sacred tent where Yahweh lives among the Israelites” 6:14 os48 rc://*/ta/man/translate/figs-idiom אֶל־פְּנֵ֖י הַ⁠מִּזְבֵּֽחַ 1 The expression **toward the face of the altar** is an idiom that refers to the space in front of the front side of the altar. Alternate translation: “before the altar” or “in the space in front of the altar” -6:15 zrxr rc://*/ta/man/translate/writing-pronouns וְ⁠הֵרִ֨ים מִמֶּ֜⁠נּוּ 1 Here, **he** refers to the priest who is offering the grain offering. If it be helpful in your language, consider making the reference explicit. Alternate translation: “And the priest shall raise up from it” +6:15 zrxr rc://*/ta/man/translate/writing-pronouns וְ⁠הֵרִ֨ים מִמֶּ֜⁠נּוּ 1 Here the pronoun **he** refers to the priest who is offering the grain offering. If it be helpful in your language, consider making the reference explicit. Alternate translation: “And the priest shall raise up from it” 6:15 vkkx rc://*/ta/man/translate/translate-unknown מִ⁠סֹּ֤לֶת 1 See how you translated this term in [2:1](../02/01.md). 6:15 yu8n rc://*/ta/man/translate/translate-symaction וְ⁠הִקְטִ֣יר הַ⁠מִּזְבֵּ֗חַ 1 See how you translated the similar expression in [1:9](../01/09.md). Alternate translation: “And he will cause everything to become smoke on the altar and ascend toward God in heaven” 6:16 q6ww וְ⁠הַ⁠נּוֹתֶ֣רֶת מִמֶּ֔⁠נָּה 1 Alternate translation: “And the rest of the grain offering” @@ -524,7 +524,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 6:16 yl98 rc://*/ta/man/translate/figs-activepassive מַצּ֤וֹת תֵּֽאָכֵל֙ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “They shall eat the unleavened bread” 6:17 scb9 rc://*/ta/man/translate/figs-activepassive לֹ֤א תֵאָפֶה֙ חָמֵ֔ץ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “Do not bake it with leaven” 6:17 jbz4 חֶלְקָ֛⁠ם נָתַ֥תִּי אֹתָ֖⁠הּ 1 Alternate translation: “I have given them their portion” -6:17 p4ar rc://*/ta/man/translate/writing-pronouns חֶלְקָ֛⁠ם נָתַ֥תִּי אֹתָ֖⁠הּ 1 Here, **Their** refers to Aaron and his sons, mentioned in the previous verse. If it would be helpful, consider making the referent explicit. Alternate translation: “I have given the portion belonging to Aaron and his sons to them” +6:17 p4ar rc://*/ta/man/translate/writing-pronouns חֶלְקָ֛⁠ם נָתַ֥תִּי אֹתָ֖⁠הּ 1 Here the pronoun **Their** refers to Aaron and his sons, mentioned in the previous verse. If it would be helpful, consider making the referent explicit. Alternate translation: “I have given the portion belonging to Aaron and his sons to them” 6:17 sw40 rc://*/ta/man/translate/figs-explicit חֶלְקָ֛⁠ם נָתַ֥תִּי אֹתָ֖⁠הּ מֵ⁠אִשָּׁ֑⁠י 1 The phrase **Their portion** refers to the portion of the grain offering that remains after the memorial portion has been lifted out and burned. This remaining portion was to be reserved for the priests to eat. If it would be helpful in your language, consider stating the meaning plainly. Alternate translation: “From all my gifts, I have given to the priests for food the portion of the grain offering that is left over after the memorial portion is burned” 6:17 rvti rc://*/ta/man/translate/figs-possession קֹ֤דֶשׁ קָֽדָשִׁים֙ הִ֔וא 1 See how you translated this expression in [2:3](../02/03.md). 6:17 k5hu rc://*/ta/man/translate/translate-unknown כַּ⁠חַטָּ֖את 1 See how you translated this term in [4:3](../04/03.md). @@ -537,7 +537,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 6:20 gu1j rc://*/ta/man/translate/figs-metaphor אַהֲרֹ֨ן וּ⁠בָנָ֜י⁠ו 1 See how you translated the similar expression in [2:3](../02/03.md). 6:20 skd2 rc://*/ta/man/translate/figs-explicit בְּ⁠יוֹם֙ הִמָּשַׁ֣ח אֹת֔⁠וֹ 1 The expression **the day of his being anointed** implies that **Aaron and his sons** are anointed in order to become priests. If it would be helpful in your language, consider providing this implied information. Alternate translation: “on the day of his being anointed to serve as a priest” 6:20 utnw rc://*/ta/man/translate/figs-activepassive בְּ⁠יוֹם֙ הִמָּשַׁ֣ח אֹת֔⁠וֹ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “on the day when the high priest anoints a son of Aaron to become a priest” -6:20 x202 rc://*/ta/man/translate/writing-pronouns בְּ⁠יוֹם֙ הִמָּשַׁ֣ח אֹת֔⁠וֹ 1 Here, **his** refers in a general way to any individual male descendent of **Aaron** who will be anointed to be a priest. If it would be helpful in your language, consider making this explicit. Alternate translation: “on the day of the anointing of any of the sons of Aaron” +6:20 x202 rc://*/ta/man/translate/writing-pronouns בְּ⁠יוֹם֙ הִמָּשַׁ֣ח אֹת֔⁠וֹ 1 The possessive pronoun **his** refers in a general way to any individual male descendent of **Aaron** who will be anointed to be a priest. If it would be helpful in your language, consider making this explicit. Alternate translation: “on the day of the anointing of any of the sons of Aaron” 6:20 ja5e rc://*/ta/man/translate/translate-bvolume עֲשִׂירִ֨ת הָ⁠אֵפָ֥ה סֹ֛לֶת 1 An **ephah** is an ancient measurement of volume equivalent to approximately 22.8 liters. Consequently, a **tenth of an ephah** is a little more than two liters. If it would be helpful in your language, you could use the equivalent modern measurement in your translation or in a footnote. Alternate translation: “about two liters of flour” 6:20 uya3 rc://*/ta/man/translate/translate-fraction עֲשִׂירִ֨ת 1 A **tenth** is one part of ten equal parts. 6:20 yptr rc://*/ta/man/translate/figs-ellipsis מַחֲצִיתָ֣⁠הּ בַּ⁠בֹּ֔קֶר וּ⁠מַחֲצִיתָ֖⁠הּ בָּ⁠עָֽרֶב 1 This expression leaves out some words that may be essential for understanding in some languages. The phrase refers to a requirement to bring **half** of the prescribed grain offering in the first half of the day, and the other half later on, in the second half of the day. If it would be helpful in your language, consider starting a new sentence here. Alternate translation, with a period before: “The priest should bring half of the grain offering in the morning and the other half in the evening” @@ -545,7 +545,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 6:21 w6vv rc://*/ta/man/translate/figs-explicit עַֽל־מַחֲבַ֗ת בַּ⁠שֶּׁ֛מֶן תֵּעָשֶׂ֖ה 1 This expression refers to a method of cooking flour that has been mixed with oil similar to modern-day pan-frying. The batter, comprised of wheat flour and oil, is placed on a hot, flat surface that has been coated with a generous amount of olive oil. If your language has a word for this method of cooking, consider using it here. If not, consider using a general expression. Alternate translation: “It shall be pan-fried in olive oil on a griddle ” 6:21 r8ne rc://*/ta/man/translate/translate-unknown מַחֲבַ֗ת 1 See how you translated this term in [2:5](../02/05.md). 6:21 j4wr rc://*/ta/man/translate/figs-explicit מֻרְבֶּ֣כֶת 1 The word translated **Mixed** refers to either (1) the flour and oil being “well-mixed” or “kneaded.” Alternate translation: “You should bring it well kneaded” or (2) the flour being “well soaked” with oil. Alternate translation: “You should bring it thoroughly soaked with oil” -6:21 u6mp rc://*/ta/man/translate/figs-123person תְּבִיאֶ֑⁠נָּה & תַּקְרִ֥יב 1 As the General Introduction to the book of Leviticus discusses, the book often speaks of the Israelites and to the Israelites in the third person, even in a direct address. However, as the General Introduction to this chapter discusses, here and throughout the rest of the chapter, the author of Leviticus switches to a second-person address. If you have been using third-person pronouns since chapter 4, and the sudden switch to second-person would be confusing in your language, consider continuing to use the third-person in your translation. Alternate translation: “he shall bring it … he shall present” +6:21 u6mp rc://*/ta/man/translate/figs-123person תְּבִיאֶ֑⁠נָּה & תַּקְרִ֥יב 1 As the General Introduction to the book of Leviticus discusses, the book often speaks of the Israelites and to the Israelites in the third person, even in a direct address. However, as the General Introduction to this chapter discusses, here and throughout the rest of the chapter, the author of Leviticus switches to a second-person address. If you have been using third-person pronouns since chapter 4, and the sudden switch to second-person pronouns would be confusing in your language, consider continuing to use the third-person in your translation. Alternate translation: “he shall bring it … he shall present” 6:22 ciwr rc://*/ta/man/translate/writing-pronouns וְ⁠הַ⁠כֹּהֵ֨ן הַ⁠מָּשִׁ֧יחַ תַּחְתָּ֛י⁠ו מִ⁠בָּנָ֖י⁠ו יַעֲשֶׂ֣ה אֹתָ֑⁠הּ 1 Here, **it** refers to the unique grain offering required on the day of the priest’s anointing for the priesthood, as described in [6:19–20](../06/19.md). If it would be helpful in your language, consider making the referent explicit. Alternate translation: “And the anointed priest under him from his sons should prepare this particular grain offering” 6:22 o4t3 rc://*/ta/man/translate/figs-idiom וְ⁠הַ⁠כֹּהֵ֨ן הַ⁠מָּשִׁ֧יחַ תַּחְתָּ֛י⁠ו 1 The expression **the anointed priest under him** refers to the priest from among the descendants of the current high priest who has been appointed to be the next high priest. If your language has a similar idiom to express succession, consider using it here. If not, consider using a general expression. Alternate translation: “And the anointed priest who will succeed him” 6:22 mihg rc://*/ta/man/translate/translate-unknown וְ⁠הַ⁠כֹּהֵ֨ן הַ⁠מָּשִׁ֧יחַ 1 See how you translated this way of referring to the high priest in [4:3](../04/03.md). @@ -555,7 +555,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 6:24 iwut rc://*/ta/man/translate/writing-quotations לֵּ⁠אמֹֽר 1 The word translated **saying** introduces a direct quotation. In your translation, consider ways in which you might introduce this quotation naturally in your language. 6:24-25 jr62 rc://*/ta/man/translate/figs-quotesinquotes לֵּ⁠אמֹֽר & דַּבֵּ֤ר אֶֽל־ אַהֲרֹן֙ וְ⁠אֶל־ בָּנָ֣י⁠ו לֵ⁠אמֹ֔ר 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. It may be helpful to begin a new sentence here. Alternate translation: “He told Moses to say to Aaron and his sons” 6:25 xb9k rc://*/ta/man/translate/writing-quotations לֵ⁠אמֹ֔ר 1 The word translated **saying** introduces a direct quotation. In your translation, consider ways in which you might introduce this quotation naturally in your language. -6:25 m73v rc://*/ta/man/translate/figs-possession תּוֹרַ֖ת הַֽ⁠חַטָּ֑את 1 As is the case with the similar expression in [6:9](../06/09.md), the expression **the instruction of the purification offering** uses the possessive form to describe **instruction** that is characterized by the fact that it regards **the sin offering**. Alternate translation: “is the instruction concerning how a priest should perform the sin offering” +6:25 m73v rc://*/ta/man/translate/figs-possession תּוֹרַ֖ת הַֽ⁠חַטָּ֑את 1 As is the case with the similar expression in [6:9](../06/09.md), the expression **the instruction of the purification offering** uses the possessive form to describe **instruction** regarding **the sin offering**. Alternate translation: “is the instruction concerning how a priest should perform the sin offering” 6:25 e32d rc://*/ta/man/translate/figs-activepassive בִּ⁠מְק֡וֹם אֲשֶׁר֩ תִּשָּׁחֵ֨ט הָ⁠עֹלָ֜ה 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “in the place where people slaughter the burnt offering” 6:25 pld6 rc://*/ta/man/translate/translate-tense בִּ⁠מְק֡וֹם אֲשֶׁר֩ תִּשָּׁחֵ֨ט הָ⁠עֹלָ֜ה 1 Here, the author of Leviticus does not use the present tense to describe contemporaneous or ongoing action, as if he is here referring to a specific instance where an individual is preparing this specific sacrifice. Rather, the present tense is being used both to describe the action that was previously described in the book of Leviticus and to depict a hypothetical situation. If it would be helpful in your language, consider choosing language that makes it plain that the author is not referring to specific past actions. Alternate translation: “in the same location where the burnt offering would normally be slaughtered” 6:25 zni8 rc://*/ta/man/translate/figs-activepassive תִּשָּׁחֵ֤ט הַֽ⁠חַטָּאת֙ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “people should also slaughter the sin offering” @@ -587,7 +587,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 7:2 i8iw rc://*/ta/man/translate/writing-pronouns יִשְׁחֲטוּ֙ & יִשְׁחֲט֖וּ 1\n\n Here, **they** refers generically to anyone who might perform these actions. If it would be helpful in your language, consider using a general expression for a person. Alternate translation: “someone normally slaughters … people shall slaughter” or “an individual slaughters … that individual shall slaughter” 7:2 grkl rc://*/ta/man/translate/figs-123person יִשְׁחֲטוּ֙ & יִשְׁחֲט֖וּ 1\n\n Although the end of the last chapter addressed the people of Israel using a second-person singular form, here the author of Leviticus addresses everyone who approaches the tent of meeting to sacrifice using a third-person plural form. If the switch from second-person forms to third-person forms would be confusing in your language, consider using whichever form you have been using throughout the previous chapters. 7:2 dhkm rc://*/ta/man/translate/translate-unknown אֶת־הָ֣⁠עֹלָ֔ה 1\n\n See how you translated this specific kind of sacrifice in [1:3](../01/03.md). -7:2 tzsl rc://*/ta/man/translate/writing-pronouns וְ⁠אֶת־דָּמ֛⁠וֹ יִזְרֹ֥ק 1\n\n Here, **he** does not refer to the person offering the sacrifice but rather to the priest, the individual normally responsible for splashing **the blood** on **the altar**. If it would be helpful in your language, consider making the referent explicit. Alternate translation: “And its blood the priest shall splash” +7:2 tzsl rc://*/ta/man/translate/writing-pronouns וְ⁠אֶת־דָּמ֛⁠וֹ יִזְרֹ֥ק 1\n\n The pronoun **he** does not refer to the person offering the sacrifice but, rather, to the priest, the individual normally responsible for splashing **the blood** on **the altar**. If it would be helpful in your language, consider making the referent explicit. Alternate translation: “And its blood the priest shall splash” 7:3 xzk6 rc://*/ta/man/translate/writing-pronouns יַקְרִ֣יב 1\n\n Here, **he** does not refer to the priest but to the individual offering the sacrifice, the person normally responsible for butchering and preparing the animal’s fat. If it would be helpful in your language, consider making the referent explicit. Alternate translation: “the individual offering the sacrifice shall present” 7:3 xhdr rc://*/ta/man/translate/translate-unknown אֵ֚ת הָֽ⁠אַלְיָ֔ה וְ⁠אֶת־הַ⁠חֵ֖לֶב הַֽ⁠מְכַסֶּ֥ה אֶת־הַ⁠קֶּֽרֶב 1\n\n See how you translated these terms in [3:9](../03/09.md). 7:4 tiur rc://*/ta/man/translate/translate-unknown וְ⁠אֵת֙ שְׁתֵּ֣י הַ⁠כְּלָיֹ֔ת וְ⁠אֶת־הַ⁠חֵ֨לֶב֙ אֲשֶׁ֣ר עֲלֵי⁠הֶ֔ן אֲשֶׁ֖ר עַל־הַ⁠כְּסָלִ֑ים וְ⁠אֶת־הַ⁠יֹּתֶ֨רֶת֙ עַל־הַ⁠כָּבֵ֔ד 1\n\n See how you translated these terms in [3:4](../03/04.md). @@ -611,11 +611,11 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 7:10 jr11 rc://*/ta/man/translate/figs-explicit וַ⁠חֲרֵבָ֑ה 1 The term translated **dry** refers to a grain offering of wheat flour that has not been mixed or kneaded with olive oil. If it would be helpful in your language, consider stating this plainly. Alternate translation: “or dry and not mixed with any oil” 7:10 ajv7 rc://*/ta/man/translate/figs-metaphor בְּנֵ֧י אַהֲרֹ֛ן 1 See how you translated the similar manner of referring to the priests in [1:5](../01/05.md). 7:11 afog rc://*/ta/man/translate/translate-unknown זֶ֣בַח הַ⁠שְּׁלָמִ֑ים 1 See how you translated this particular sacrifice in [3:1](../03/01.md). -7:11 on8y rc://*/ta/man/translate/writing-pronouns אֲשֶׁ֥ר יַקְרִ֖יב לַ⁠יהוָֽה 1 Here, although the word **he** is masculine, it refers generally to any person who might offer this kind of sacrifice. If it would be helpful in your language, consider using a generic term for a person. Alternate translation: “that someone will present to Yahweh” or “that anyone will present to Yahweh” +7:11 on8y rc://*/ta/man/translate/writing-pronouns אֲשֶׁ֥ר יַקְרִ֖יב לַ⁠יהוָֽה 1 Here, although the pronoun **he** is masculine, it refers generally to any person who might offer this kind of sacrifice. If it would be helpful in your language, consider using a generic term for a person. Alternate translation: “that someone will present to Yahweh” or “that anyone will present to Yahweh” 7:11 vj44 rc://*/ta/man/translate/translate-tense אֲשֶׁ֥ר יַקְרִ֖יב לַ⁠יהוָֽה 1 Here, the author of Leviticus does not use the future tense to describe future action, as if he is here referring to a specific instance where an individual will perform this specific action. Rather, the future tense is being used to depict a hypothetical situation. If it would be helpful in your language, consider choosing language that makes it plain that the author is not referring to a specific future action. Alternate translation: “that anyone will present to Yahweh” 7:12 xekq rc://*/ta/man/translate/translate-tense אִ֣ם עַל־תּוֹדָה֮ יַקְרִיבֶ⁠נּוּ֒ 1 Here, the author of Leviticus does not use the future tense to describe future action, as if he is here referring to a specific instance where an individual will perform this specific action. Rather, the future tense is being used to depict a hypothetical situation. If it would be helpful in your language, consider choosing language that makes it plain that the author is not referring to a specific future action. Alternate translation: “If, hypothetically, he is presenting it for thanksgiving” 7:12 dptw rc://*/ta/man/translate/figs-gendernotations יַקְרִיבֶ⁠נּוּ֒ 1 Here and throughout the following verses, the word **he** refers generally to anyone who might present this kind of sacrifice to Yahweh. If it would be helpful in your language, consider using a generic term for a person. Alternate translation: “someone will present it” or “anyone will present it” -7:12 m0zb rc://*/ta/man/translate/writing-pronouns יַקְרִיבֶ⁠נּוּ֒ 1 Here, **it** refers to the peace offerings. If it would be helpful in your language, consider making the referent explicit. Alternate translation: “he will present a sacrifice of peace offerings” +7:12 m0zb rc://*/ta/man/translate/writing-pronouns יַקְרִיבֶ⁠נּוּ֒ 1 The pronoun **it** refers to the peace offerings. If it would be helpful in your language, consider making the referent explicit. Alternate translation: “he will present a sacrifice of peace offerings” 7:12 eavh rc://*/ta/man/translate/figs-abstractnouns עַל־תּוֹדָה֮ 1 The expression **for thanksgiving** refers to the unique circumstance in which a person might offer a peace offering for the specific purpose of expressing gratitude or thanks to Yahweh for something Yahweh did in his life. If your language does not use an abstract noun for the idea behind the word **thanksgiving**, you can express the same idea in a verbal form. Alternate translation: “for the purpose of expressing gratitude to Yahweh” 7:12 o8r2 rc://*/ta/man/translate/figs-ellipsis חַלּ֤וֹת מַצּוֹת֙ בְּלוּלֹ֣ת בַּ⁠שֶּׁ֔מֶן & וְ⁠סֹ֣לֶת מֻרְבֶּ֔כֶת חַלֹּ֖ת בְּלוּלֹ֥ת בַּ⁠שָּֽׁמֶן 1 Based on the similar expression found in [2:4](../02/04.md), the expressions **loaves of unleavened bread mixed with oil** and **loaves mixed with oil** leave out some words that some languages might consider essential for understanding. If it would be helpful in your language, consider clarifying the expressions with the elided words. Alternate translation: “flour mixed with oil into loaves of unleavened bread … flour that has been well-mixed with oil into loaves” 7:12 ohif rc://*/ta/man/translate/figs-possession חַלּ֤וֹת מַצּוֹת֙ 1 See how you translated this expression in [2:4](../02/04.md). @@ -626,7 +626,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 7:13 k8sm rc://*/ta/man/translate/translate-unknown חָמֵ֔ץ 1 See how you translated this term in [2:11](../02/11.md). 7:13 hpp2 rc://*/ta/man/translate/writing-poetry יַקְרִ֖יב קָרְבָּנ֑⁠וֹ 1 See how you translated the similar use of related words in [1:2](../01/02.md). 7:13 r2q8 rc://*/ta/man/translate/figs-possession זֶ֖בַח תּוֹדַ֥ת שְׁלָמָֽי⁠ו 1 The expression **the sacrifice of thanksgiving of his peace offerings** uses the possessive form to describe the animal sacrifices of a peace offering that are being offered for the purposes of expressing gratitude to Yahweh. If your language would not use the possessive form for this, consider using a generic expression. Alternate translation: “the animal sacrifices that constitute his peace offerings that he is offering for thanksgiving” -7:14 onsp rc://*/ta/man/translate/writing-pronouns מִמֶּ֤⁠נּוּ 1 Here, **it** refers to the entire peace offering, including the animal sacrifices and the prescribed grain offerings. If it would be helpful in your language, consider making the referent explicit. Alternate translation, with a comma afterwards: “from everything he is offering as a peace offering, including the animal sacrifice and the grain offerings” +7:14 onsp rc://*/ta/man/translate/writing-pronouns מִמֶּ֤⁠נּוּ 1 The pronoun **it** refers to the entire peace offering, including the animal sacrifices and the prescribed grain offerings. If it would be helpful in your language, consider making the referent explicit. Alternate translation, with a comma afterwards: “from everything he is offering as a peace offering, including the animal sacrifice and the grain offerings” 7:14 hcz6 rc://*/ta/man/translate/figs-explicit אֶחָד֙ מִ⁠כָּל־קָרְבָּ֔ן 1 The expression **one from each offering** refers to one portion from the animal sacrifices and one portion from the grain offerings, respectively. If it would be helpful in your language, consider stating this plainly. Alternate translation: “one portion from the animal sacrifices and one portion from the grain offerings” 7:14 efjx rc://*/ta/man/translate/figs-distinguish תְּרוּמָ֖ה לַ⁠יהוָ֑ה 1 The expression **as a contribution to Yahweh** might seem to imply that Yahweh is asking the people to set aside food for him to eat. However, Yahweh does not need food, and the similar uses of the word **contribution** in [7:32](../07/32.md) and [7:34](../07/34.md) make it clear that this **contribution** is actually for the priests’ food. Make sure that your translation makes this clear and does not imply that the food is for Yahweh. Alternate translation: “as a special contribution of food to Yahweh’s priests” 7:15 oj47 rc://*/ta/man/translate/figs-activepassive וּ⁠בְשַׂ֗ר זֶ֚בַח תּוֹדַ֣ת שְׁלָמָ֔י⁠ו בְּ⁠י֥וֹם קָרְבָּנ֖⁠וֹ יֵאָכֵ֑ל 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “And the priest shall eat the meat of the sacrifice of thanksgiving of his peace offerings on the day of his offering” @@ -635,7 +635,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 7:15 zeoo עַד־בֹּֽקֶר 1 Alternate translation: “until the next day” 7:16 pt9q rc://*/ta/man/translate/figs-explicit נֶ֣דֶר 1 Here, a **vow** refers to a promise to bring a sacrifice to Yahweh if a prayer is answered in a particular manner. Alternative translation: “is a votive sacrifice” or “is the result of a promise to bring a sacrifice if Yahweh answered his prayer” 7:16 ajca rc://*/ta/man/translate/figs-explicit נְדָבָ֗ה 1 Here, a *freewill offering** is a spontaneous offering for the cause of expressing joy and gratitude to God. Alternative translation: “a spontaneous and unprompted sacrifice motivated by joy” -7:16 iiyl rc://*/ta/man/translate/figs-possession זֶ֚בַח קָרְבָּנ֔⁠וֹ 1 The expression, **the sacrifice of his offering**, refers to the portion of the peace offering constituted by animal sacrifices, distinct from the grain offerings that were to be offered alongside those portions. If it would be helpful, consider making this explicit. Alternate translation: “the portions of the animal sacrifices that come from his peace offerings” +7:16 iiyl rc://*/ta/man/translate/figs-possession זֶ֚בַח קָרְבָּנ֔⁠וֹ 1 The expression, **the sacrifice of his offering**, refers to the portion of the peace offering constituted by animal sacrifices, distinct from the grain offerings that were to be offered alongside those portions. If it would be helpful, consider making this explicit. Alternate translation: “the portions of the animal sacrifices that come from his peace offerings” 7:16 tw8o rc://*/ta/man/translate/figs-possession בְּ⁠י֛וֹם הַקְרִיב֥⁠וֹ אֶת־זִבְח֖⁠וֹ 1 As before, the expression **on the day of his presenting his sacrifice** uses the possessive form to refer to any day on which someone offers this particular offering. If it would be helpful in your language, consider making this explicit. Alternate translation: “on whatever day he presents his sacrifice” or “whenever he presents his sacrifice” 7:16 wgx8 rc://*/ta/man/translate/figs-activepassive יֵאָכֵ֑ל & וְ⁠הַ⁠נּוֹתָ֥ר מִמֶּ֖⁠נּוּ יֵאָכֵֽל 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “the priests should eat it … and they should eat remainder from it” 7:16 z5nx וּ⁠מִֽ⁠מָּחֳרָ֔ת וְ⁠הַ⁠נּוֹתָ֥ר מִמֶּ֖⁠נּוּ 1 Alternate translation: “And the next day, the rest of it” @@ -705,7 +705,7 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 7:30 v5t2 rc://*/ta/man/translate/translate-symaction לְ⁠הָנִ֥יף אֹת֛⁠וֹ תְּנוּפָ֖ה לִ⁠פְנֵ֥י יְהוָֽה 1 For the priest **to wave** the offering in Yahweh’s presence is a symbolic gesture that shows that the person is dedicating the sacrifice to Yahweh. This act could mean: (1) merely presenting the sacrifice to Yahweh in a unique way. Alternate translation: “to lift and show off the breast meat of the sacrifice in Yahweh’s presence” or (2) causing the smell of the sacrifice to waft in Yahweh’s direction, creating a “pleasant smell to Yahweh” that would result in the acceptance of the sacrifice. Alternate translation: “to move the breast meat of the sacrifice back and forth overhead so that the smell of the meat is wafted to Yahweh’s presence” 7:30 fd4t rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֥י יְהוָֽה 1 Here, the expression **a wave offering to the face of Yahweh** could mean: (1) waving **the breast** in Yahweh’s presence in the sacred precincts of the tent of meeting. Alternate translation: “in the presence of Yahweh in the sacred precincts of the tent of meeting” or (2) waving **the breast** in the direction of the tent of meeting where Yahweh lived among the Israelites. Alternate translation: “in the direction of the tent of meeting where Yahweh lives among the Israelites” 7:31 tbb1 rc://*/ta/man/translate/translate-unknown וְ⁠הִקְטִ֧יר הַ⁠כֹּהֵ֛ן אֶת־הַ⁠חֵ֖לֶב הַ⁠מִּזְבֵּ֑חָ⁠ה 1 See how you translated the similar expression in [1:9](../01/09.md). -7:31 npon rc://*/ta/man/translate/figs-explicit אֶת־הַ⁠חֵ֖לֶב 1 The phrase **the fat** refers to the fat of the breast, as distinct from **the breast**, which refers to the meat of the breast itself. If this would be confusing in your language, consider stating the meaning plainly. Alternate translation: “the fat of the breast” +7:31 npon rc://*/ta/man/translate/figs-explicit אֶת־הַ⁠חֵ֖לֶב 1 The phrase **the fat** refers to the fat of the breast, as distinct from **the breast**, which refers to the meat of the breast itself. If it would be helpful in your language, consider stating the meaning plainly. Alternate translation: “the fat of the breast” 7:31 ncgd rc://*/ta/man/translate/figs-explicit וְ⁠הָיָה֙ הֶֽ⁠חָזֶ֔ה לְ⁠אַהֲרֹ֖ן וּ⁠לְ⁠בָנָֽי⁠ו 1 This expression means that the meat of **the breast** should not be burned completely on the altar but rather should be given to the priests for food. See how you translated this similar expression in [7:7](../07/07.md). 7:31 h7vi rc://*/ta/man/translate/figs-metaphor לְ⁠אַהֲרֹ֖ן וּ⁠לְ⁠בָנָֽי⁠ו 1 See how you translated the similar expression in [2:2](../02/02.md). 7:32 f116 rc://*/ta/man/translate/translate-unknown וְ⁠אֵת֙ שׁ֣וֹק הַ⁠יָּמִ֔ין 1 The **right thigh** is the upper part of the right leg of the animal, directly above the knee and below the hip joint. Although the reason for the choice of the **right** portion of the thighs is unknown and debated, the **thigh** itself was considered a uniquely choice portion of meat, and so was especially dedicated to Yahweh and to his special purposes, like providing food for the priests. If your language has a word for this choice portion of an animal’s meat, consider using it here. If not, consider using a generic expression. Alternate translation: “And the choice portion of meat between the hip and the knee joints on the right leg of the animal” @@ -716,17 +716,17 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 7:33 lbwv rc://*/ta/man/translate/figs-metaphor מִ⁠בְּנֵ֣י אַהֲרֹ֑ן 1 See how you translated the similar expression in [1:5](../01/05.md). 7:33 q6eu rc://*/ta/man/translate/figs-explicit ל֧⁠וֹ תִהְיֶ֛ה שׁ֥וֹק הַ⁠יָּמִ֖ין לְ⁠מָנָֽה׃ 1 As the General Introduction to this chapter discusses, this **portion** refers to the special allotment of food provided for the priests according to the instructions that Yahweh gave to the people of Israel. Because the Levites, the sons of Aaron, were not given any portion of land and therefore could not farm for themselves, they were dependent on the contributions of their fellow Israelites for food. Yahweh provided this food by setting apart these choice portions for the priests. If this would not be clear from your translation, consider stating the meaning plainly. Alternate translation: “the right thigh shall be for that priest, as the allocation of his food given by Yahweh” 7:34 kefs rc://*/ta/man/translate/grammar-connect-logic-result כִּי֩ 1 The word translated **For** indicates that what follows is a reason for what came before. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation: “This is because” or, using the second-person, “You should do this because” -7:34 sns3 rc://*/ta/man/translate/writing-pronouns לָקַ֨חְתִּי֙ & וָ⁠אֶתֵּ֣ן 1 Here, **I** refers to Yahweh, who now speaks directly about himself. If this would not be clear, consider making the referent explicit. Alternate translation: “I, Yahweh, took … and I, Yahweh, gave” +7:34 sns3 rc://*/ta/man/translate/writing-pronouns לָקַ֨חְתִּי֙ & וָ⁠אֶתֵּ֣ן 1 The pronoun **I** refers to Yahweh, who now speaks directly about himself. If this would not be clear, consider making the referent explicit. Alternate translation: “I, Yahweh, took … and I, Yahweh, gave” 7:34 ovp1 rc://*/ta/man/translate/figs-metaphor בְּנֵֽי־יִשְׂרָאֵ֔ל & בְּנֵ֥י יִשְׂרָאֵֽל 1 See how you translated this expression in [1:2](../01/02.md). -7:34 w06t rc://*/ta/man/translate/writing-pronouns אֹ֠תָ⁠ם 1 Here, **them** refers to the **breast** and the **right thigh**, those special portions of meat that Yahweh provided for the priests’ food. If this would be unclear in your language, consider making the referent explicit. Alternate translation: “the breast meat and the portion of the right thigh” +7:34 w06t rc://*/ta/man/translate/writing-pronouns אֹ֠תָ⁠ם 1 The pronoun **them** refers to the **breast** and the **right thigh**, those special portions of meat that Yahweh provided for the priests’ food. If this would be unclear in your language, consider making the referent explicit. Alternate translation: “the breast meat and the portion of the right thigh” 7:34 mkn9 rc://*/ta/man/translate/figs-metaphor לְ⁠אַהֲרֹ֨ן הַ⁠כֹּהֵ֤ן וּ⁠לְ⁠בָנָי⁠ו֙ 1 See how you translated the similar expression in [2:2](../02/02.md). 7:34 u24m rc://*/ta/man/translate/figs-explicit לְ⁠חָק־עוֹלָ֔ם 1 This **enduring portion** refers to the portions of meat, the breast and the right thigh, that Yahweh instructed should be given to the priests for food from the peace offerings that the people of Israel will offer. This **portion** is **enduring** because Yahweh envisions that these instructions are binding for the people of God for all time. If this would be unclear in your language, consider stating the meaning plainly. Alternate translation: “as a portion of food that should always be provided for the priests” 7:35 h86d rc://*/ta/man/translate/translate-unknown זֹ֣את מִשְׁחַ֤ת אַהֲרֹן֙ וּ⁠מִשְׁחַ֣ת בָּנָ֔י⁠ו 1 This **allotment** is the same as the “enduring portion” of the previous verse. It refers to the choice portions of meat—the breast and the right thigh—that Yahweh instructed should be given to the priests for food from the peace offerings that the people of Israel will offer. If this is unclear in your language, consider stating the meaning plainly. Alternate translation: “This is the portion of the meat of the sacrifices that should be given to Aaron and to his sons” 7:35 ydj7 rc://*/ta/man/translate/figs-possession מֵ⁠אִשֵּׁ֖י יְהוָ֑ה 1 See how you translated the similar expression in [2:3](../02/03.md). -7:35 xb0d rc://*/ta/man/translate/writing-pronouns בְּ⁠יוֹם֙ הִקְרִ֣יב אֹתָ֔⁠ם לְ⁠כַהֵ֖ן לַ⁠יהוָֽה׃ 1 Here, **he** refers to Moses and **them** refers to **Aaron** and **his sons**. The expression **on the day he presented them as priests to Yahweh** refers to the day when Moses anointed Aaron and his sons with oil to dedicate them as priests in the service of Yahweh, as described in [8:12](../08/12.md) and [8:30](../08/30.md). If this would be unclear in your language, consider making the referents explicit. Alternate translation: “on the day Moses presented Aaron and his sons as priests to Yahweh” -7:36 er1e rc://*/ta/man/translate/writing-pronouns לָ⁠הֶ֗ם 1 Here, **them** refers to the priests, that is, Aaron and his sons. If it would be helpful in your language, consider making the referent explicit. Alternate translation: “to the priests” or “to Aaron and his sons, the priests” +7:35 xb0d rc://*/ta/man/translate/writing-pronouns בְּ⁠יוֹם֙ הִקְרִ֣יב אֹתָ֔⁠ם לְ⁠כַהֵ֖ן לַ⁠יהוָֽה׃ 1 The pronoun **he** refers to Moses and **them** refers to **Aaron** and **his sons**. The expression **on the day he presented them as priests to Yahweh** refers to the day when Moses anointed Aaron and his sons with oil to dedicate them as priests in the service of Yahweh, as described in [8:12](../08/12.md) and [8:30](../08/30.md). If this would be unclear in your language, consider making the referents explicit. Alternate translation: “on the day Moses presented Aaron and his sons as priests to Yahweh” +7:36 er1e rc://*/ta/man/translate/writing-pronouns לָ⁠הֶ֗ם 1 The pronoun **them** refers to the priests, that is, Aaron and his sons. If it would be helpful in your language, consider making the referent explicit. Alternate translation: “to the priests” or “to Aaron and his sons, the priests” 7:36 o7ud rc://*/ta/man/translate/figs-explicit בְּ⁠יוֹם֙ מָשְׁח֣⁠וֹ אֹתָ֔⁠ם מֵ⁠אֵ֖ת בְּנֵ֣י יִשְׂרָאֵ֑ל 1 The expression **the day of his anointing them from the people of Israel** refers to the anointing of the priests to be especially dedicated to Yahweh apart from the rest of the people of God for special, sacred service to him. In this sense, the priests are **anointed** **from** the people of Israel. If this would not be clear in your language, consider stating the meaning plainly. Alternate translation: “on the day of his anointing them to be priests to Yahweh and be set apart from the people of Israel” -7:36 mag4 rc://*/ta/man/translate/writing-pronouns בְּ⁠יוֹם֙ מָשְׁח֣⁠וֹ אֹתָ֔⁠ם 1 As in the previous verse, **his** refers to Moses and **them** refers to the priests, that is, to Aaron and his sons. If this would be unclear in your language, consider making the referents explicit. Alternate translation: “on the day Moses anointed Aaron and his sons as priests to Yahweh” +7:36 mag4 rc://*/ta/man/translate/writing-pronouns בְּ⁠יוֹם֙ מָשְׁח֣⁠וֹ אֹתָ֔⁠ם 1 As in the previous verse, the pronoun **his** refers to Moses and **them** refers to the priests, that is, to Aaron and his sons. If this would be unclear in your language, consider making the referents explicit. Alternate translation: “on the day Moses anointed Aaron and his sons as priests to Yahweh” 7:36 l9rk rc://*/ta/man/translate/translate-symaction בְּ⁠יוֹם֙ מָשְׁח֣⁠וֹ אֹתָ֔⁠ם 1 The act of **anointing** the priests was a symbolic action in which oil, usually olive oil, was liberally applied to the head of the priests to mark their dedication to special, sacred service to Yahweh. If this would not be clear in your language, consider stating the meaning plainly. Alternate translation: “on the day of his anointing them with oil to mark their dedication to Yahweh as priests to him” 7:36 eohw rc://*/ta/man/translate/figs-metaphor בְּנֵ֣י יִשְׂרָאֵ֑ל 1 See how you translated the similar expression in [1:2](../01/02.md). 7:36 sb6p rc://*/ta/man/translate/figs-ellipsis חֻקַּ֥ת עוֹלָ֖ם לְ⁠דֹרֹתָֽ⁠ם 1 The expression **An enduring statute for their generations** leaves out some of the words that in many languages a sentence would need in order to be complete. It implies that every Israelite should always obey this commandment wherever they live. You could supply these words from the context if it would be clearer in your language. Alternate translation, with a period before: “Every generation should always obey this statute” @@ -739,9 +739,9 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 7:38 b18c rc://*/ta/man/translate/figs-metaphor אֶת־בְּנֵ֣י יִשְׂרָאֵ֗ל 1 See how you translated the similar expression in [1:2](../01/02.md). 7:38 kbsg rc://*/ta/man/translate/writing-poetry לְ⁠הַקְרִ֧יב אֶת־קָרְבְּנֵי⁠הֶ֛ם 1 See how you handled the poetic repetition of words in [1:2](../01/02.md). 7:38 tda7 rc://*/ta/man/translate/translate-unknown בְּ⁠מִדְבַּ֥ר סִינָֽי 1 This **wilderness** refers to the dry, barren desert plain that is common in the Sinai peninsula region of the modern Middle East. If your language has a word for this kind of landscape, consider using it here. If not, consider using a general expression. Alternate translation: “in the dry, desert plain of Sinai” -8:intro d9y6 0 # Leviticus 8 General Notes\n\n## Structure and formatting\n\nIn this chapter, Moses set apart, or consecrated, the sons of Aaron to be priests. (See: [[rc://*/tw/dict/bible/kt/consecrate]] and [[rc://*/tw/dict/bible/kt/priest]]) +8:intro d9y6 0 # Leviticus 8 General Notes\n\n## Structure and Formatting\n\nIn this chapter, Moses set apart, or consecrated, the sons of Aaron to be priests. (See: [[rc://*/tw/dict/bible/kt/consecrate]] and [[rc://*/tw/dict/bible/kt/priest]]) 8:1 n6q2 rc://*/ta/man/translate/writing-quotations לֵּ⁠אמֹֽר 1 The word translated **saying** introduces a direct quotation. In your translation, consider ways in which you might introduce this quotation naturally in your language. -8:2 f2p6 rc://*/ta/man/translate/figs-explicit וְ⁠אֶת־בָּנָ֣י⁠ו אִתּ֔⁠וֹ 1 Here, the expression **his sons** refers specifically to Aaron’s four male sons. If this would be unclear, given the previous use of this expression, consider making the meaning explicit. Alternate translation: “and his four sons, Nadab, Abihu, Eleazar, and Ithamar” +8:2 f2p6 rc://*/ta/man/translate/figs-explicit וְ⁠אֶת־בָּנָ֣י⁠ו אִתּ֔⁠וֹ 1 Here, the expression **his sons** refers specifically to Aaron’s four male offspring. If this would be unclear, given the previous use of this expression, consider making the meaning explicit. Alternate translation: “and his four sons, Nadab, Abihu, Eleazar, and Ithamar” 8:2 i9xv rc://*/ta/man/translate/figs-explicit וְ⁠אֵת֙ הַ⁠בְּגָדִ֔ים וְ⁠אֵ֖ת שֶׁ֣מֶן הַ⁠מִּשְׁחָ֑ה וְ⁠אֵ֣ת ׀ פַּ֣ר הַֽ⁠חַטָּ֗את וְ⁠אֵת֙ שְׁנֵ֣י הָֽ⁠אֵילִ֔ים וְ⁠אֵ֖ת סַ֥ל הַ⁠מַּצּֽוֹת׃ 1 These items and animals are the required elements of the ordination ceremony as described in [Exodus 29:1–46](../exo/29/01.md). If it would be helpful in your language, consider stating the purpose of the items in this list. Alternate translation: “and everything they need for their ordination ceremony, including the clothes and the oil of anointing and the bull of the sin offering and two rams and a basket of unleavened bread” 8:2 qg84 rc://*/ta/man/translate/figs-explicit וְ⁠אֵת֙ הַ⁠בְּגָדִ֔ים 1 Here, the expression **the clothes** refers to the unique, ceremonial garments the priests wore when performing and preparing sacrifices. These clothes are detailed in [Exodus 29:5–6](../exo/29/05.md) and [Exodus 29:8–9](../exo/29/08.md). Alternate translation: “and the priestly garments” or “and the special clothes that the priests wore” 8:2 yf9h rc://*/ta/man/translate/figs-possession וְ⁠אֵ֖ת שֶׁ֣מֶן הַ⁠מִּשְׁחָ֑ה 1 The expression **oil of anointing** uses the possessive form to describe olive oil that was mixed with perfuming spices and used for ceremonially setting priests and kings apart for service to Yahweh. This was done by sprinkling or pouring the oil on whomever or whatever was being set apart. This oil is described in detail in [Exodus 30:23–24](../exo/30/23.md). If your language does not have an abstract noun for the idea behind the word **anointing**, you can express the same idea with a verbal form. Alternate translation: “and the oil that is used to anoint people and things for service to Yahweh” @@ -750,31 +750,31 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 8:6 mi63 rc://*/ta/man/translate/translate-symaction וַ⁠יִּרְחַ֥ץ אֹתָ֖⁠ם בַּ⁠מָּֽיִם 1 This is a symbolic action that is required by the ordination ceremony as described in [Exodus 29:1–46](../exo/29/01.md). Here, washing with water is part of a ritual cleaning that prepares Aaron and his sons to become priests. If it would be helpful to your readers, consider explaining the significance of this action in a footnote or in the text of your translation. Alternate translation: “and he washed them with water in order to purify them and prepare them to become priests to Yahweh” 8:6 xn3j rc://*/ta/man/translate/figs-explicitinfo וַ⁠יִּרְחַ֥ץ אֹתָ֖⁠ם בַּ⁠מָּֽיִם׃ 1 It might seem that the expression **and he washed them with water** contains extra information that would be unnatural to express in your language. If so, you could use an equivalent expression. See how you translated this expression in [1:9](../01/09.md). Alternate translation: “and he thoroughly washed them” 8:7 f2ad rc://*/ta/man/translate/figs-idiom וַ⁠יִּתֵּ֨ן עָלָ֜י⁠ו אֶת־הַ⁠כֻּתֹּ֗נֶת & וַ⁠יִּתֵּ֥ן עָלָ֖י⁠ו אֶת־הָ⁠אֵפֹ֑ד 1 These expressions use an idiom with the verb ”to give” which means to place or put something on someone. If this idiom would not be clear in your language, consider making the meaning plain. Alternate translation: “And he put the tunic on him … and he put the ephod on him” -8:7 dzpn rc://*/ta/man/translate/translate-unknown אֶת־הַ⁠כֻּתֹּ֗נֶת 1 This **tunic** was a finely embroidered piece of linen clothing worn directly on the skin by all priests, underneath all the other pieces of clothing. It is described in [Exodus 28:39](../exo/28/39.md) and [Exodus 39:27](../exo/39/27.md). If your language has a term for this particular piece of religious clothing, consider using it here. If not, use a generic term. Alternate translation: “the special shirt” -8:7 t8nm בָּֽ⁠אַבְנֵ֔ט 1 This **sash** was a linen piece of fabric that was worn on top of the **tunic** and was embroidered with blue, purple, and scarlet colors and hemmed with little bells and the designs of pomegranates, as described in [Exodus 28:4](../exo/28/04.md), [Exodus 28:39–40](../exo/28/39.md), [Exodus 29:9](../exo/29/09.md), and [Exodus 29:29](../exo/29/29.md). If your language has a term for a piece of religious clothing of this type, consider using it here. If not, use a generic term. Alternate translation: “with the special girdle” -8:7 y0ax rc://*/ta/man/translate/translate-unknown אֶֽת־הַ⁠מְּעִ֔יל 1 This **robe** was a blue and purple outer garment made from woven wool made of a single piece of fabric with a hole for the head, as described in [Exodus 28:31–35](../exo/28/31.md) and [Exodus 39:22–26](../exo/39/22.md). If your language has a term for a piece of religious clothing of this type, consider using it here. If not, use a generic term. Alternate translation: “with the special coat” -8:7 lm3u rc://*/ta/man/translate/translate-unknown אֶת־הָ⁠אֵפֹ֑ד 1 This **ephod** was a skillfully woven outer garment of blue, red, and purple colored fine, embroidered linen. It covered the priest, from his chest to his genitals, and was suspended by two strands of fabric that rose over the shoulders. Additionally, the shoulder pieces were set with onyx stones that were engraved with the names of the twelve tribes of Israel and set in gold filigree. The priestly **ephod** is described in detail in [Exodus 28:6–14](../exo/28/06.md) and [Exodus 39:1–7](../exo/39/01.md). If your language has a term for this particular piece of religious clothing, consider using it here. If not, use a generic term. Alternate translation: “the priest’s special apron” +8:7 dzpn rc://*/ta/man/translate/translate-unknown אֶת־הַ⁠כֻּתֹּ֗נֶת 1 This **tunic** was a finely embroidered piece of linen clothing worn directly over the skin by all priests, underneath all the other pieces of clothing. It is described in [Exodus 28:39](../exo/28/39.md) and [Exodus 39:27](../exo/39/27.md). If your language has a term for this particular piece of religious clothing, consider using it here. If not, use a generic term. Alternate translation: “the special shirt” +8:7 t8nm rc://*/ta/man/translate/translate-unknown בָּֽ⁠אַבְנֵ֔ט 1 This **sash** was a length of linen fabric that was worn on top of the **tunic** and was embroidered with blue, purple, and scarlet colors and hemmed with little bells and the designs of pomegranates, as described in [Exodus 28:4](../exo/28/04.md), [Exodus 28:39–40](../exo/28/39.md), [Exodus 29:9](../exo/29/09.md), and [Exodus 29:29](../exo/29/29.md). If your language has a term for a piece of religious clothing of this type, consider using it here. If not, use a generic term. Alternate translation: “with the special girdle” +8:7 y0ax rc://*/ta/man/translate/translate-unknown אֶֽת־הַ⁠מְּעִ֔יל 1 This **robe** was a blue and purple outer garment made from woven wool; it was a single piece of fabric with an opening for the head, as described in [Exodus 28:31–35](../exo/28/31.md) and [Exodus 39:22–26](../exo/39/22.md). If your language has a term for a piece of religious clothing of this type, consider using it here. If not, use a generic term. Alternate translation: “with the special coat” +8:7 lm3u rc://*/ta/man/translate/translate-unknown אֶת־הָ⁠אֵפֹ֑ד 1 This **ephod** was a skillfully woven outer garment fine linen embroidered with thread of blue, red, and purple. It covered the priest from his chest to his genitals and was suspended by two strands of fabric that rose over the shoulders. Additionally, the shoulder pieces were set with onyx stones that were engraved with the names of the twelve tribes of Israel and set in gold filigree. The priestly **ephod** is described in detail in [Exodus 28:6–14](../exo/28/06.md) and [Exodus 39:1–7](../exo/39/01.md). If your language has a term for this particular piece of religious clothing, consider using it here. If not, use a generic term. Alternate translation: “the priest’s special apron” 8:7 i7eo rc://*/ta/man/translate/translate-transliterate אֶת־הָ⁠אֵפֹ֑ד 1 The word **ephod** is a word borrowed from Hebrew. You will need to decide if you will also borrow this word into your language or if you will translate the meaning. Either approach has broad support. If you borrow the word, you could spell it the way it sounds in your language and then put the translation in a footnote. Alternate translation: “the priest's special apron” -8:7 rqxh rc://*/ta/man/translate/translate-unknown בְּ⁠חֵ֨שֶׁב֙ הָֽ⁠אֵפֹ֔ד 1 This **finely woven waistband** was a piece of skillfully woven blue, red, and purple colored embroidered linen that was to be worn around the waist and matched the priestly **ephod**. It is described in [Exodus 28:8](../exo/28/08.md), [Exodus 39:5](../exo/39/05.md), and [Exodus 39:20–21](../exo/39/20.md). If your language has a term for a piece of religious clothing of this type, consider using it here. If not, use a generic term. Alternate translation: “with the special linen belt of the ephod” -8:7 h3ci וַ⁠יֶּאְפֹּ֥ד ל֖⁠וֹ בּֽ⁠וֹ 1 Alternate translation: “and he ephoded him with it” -8:8 nv8j rc://*/ta/man/translate/translate-unknown אֶת־ הַ⁠חֹ֑שֶׁן 1 This **breastpiece** was a folded golden plate that formed a pocket and rested on the priest’s chest. It also contained twelve precious stones in four rows of three stones each, symbolizing the twelve tribes of Israel. The priest’s **breastpiece** is described in detail in [Exodus 28:15–30](../exo/28/15.md). If your language has a term for a piece of religious clothing of this type, consider using it here. If not, use a generic term. Alternate translation: “the priest’s special chest plate” -8:8 ueih rc://*/ta/man/translate/figs-idiom וַ⁠יִּתֵּן֙ אֶל־הַ⁠חֹ֔שֶׁן אֶת־הָ⁠אוּרִ֖ים וְ⁠אֶת־הַ⁠תֻּמִּֽים׃ 1 This expression is an idiom that means to place or put something on someone. If this idiom would not be clear in your language, consider making the meaning plain. Alternate translation: “and he put the Urim and the Thummim on the breastpiece” +8:7 rqxh rc://*/ta/man/translate/translate-unknown בְּ⁠חֵ֨שֶׁב֙ הָֽ⁠אֵפֹ֔ד 1 This **finely woven waistband** was a piece of skillfully woven linen embroidered with blue, red, and purple thread; it was to be worn around the waist, and it matched the priestly **ephod**. It is described in [Exodus 28:8](../exo/28/08.md), [Exodus 39:5](../exo/39/05.md), and [Exodus 39:20–21](../exo/39/20.md). If your language has a term for a piece of religious clothing of this type, consider using it here. If not, use a generic term. Alternate translation: “with the special linen belt of the ephod” +8:7 h3ci וַ⁠יֶּאְפֹּ֥ד ל֖⁠וֹ בּֽ⁠וֹ 1 Alternate translation: “and he attached the ephod to him with it” +8:8 nv8j rc://*/ta/man/translate/translate-unknown אֶת־ הַ⁠חֹ֑שֶׁן 1 This **breastpiece** was a folded golden plate that formed a pocket and rested over the priest’s chest. On the front of it were twelve precious stones in four rows of three stones each, symbolizing the twelve tribes of Israel. The priest’s **breastpiece** is described in detail in [Exodus 28:15–30](../exo/28/15.md). If your language has a term for a piece of religious clothing of this type, consider using it here. If not, use a generic term. Alternate translation: “the priest’s special chest plate” +8:8 ueih rc://*/ta/man/translate/figs-idiom וַ⁠יִּתֵּן֙ אֶל־הַ⁠חֹ֔שֶׁן אֶת־הָ⁠אוּרִ֖ים וְ⁠אֶת־הַ⁠תֻּמִּֽים׃ 1 The expression **he gave** is an idiom that means to place or put something on someone. If this idiom would not be clear in your language, consider making the meaning plain. Alternate translation: “and he put the Urim and the Thummim on the breastpiece” 8:8 dnqf rc://*/ta/man/translate/translate-unknown אֶת־הָ⁠אוּרִ֖ים וְ⁠אֶת־הַ⁠תֻּמִּֽים׃ 1 Although their exact identity and function are debated, **the Urim and the Thummim** appear to have been objects that the priests used as oracles in the sacred tent in order to determine the will of Yahweh. The **Urim and the Thummim** rested in the pocket of the priests’ **breastpiece** and [Exodus 28:30](../exo/28/30.md) states that they were to be “over Aaron’s heart when he comes before the Lord.” If your language has a word for this kind of religious object, consider using it here. If not, consider using a generic expression. Alternate translation: “the special stones that the priests use to determine what Yahweh wants to do” -8:8 ghyj rc://*/ta/man/translate/translate-transliterate אֶת־הָ⁠אוּרִ֖ים וְ⁠אֶת־הַ⁠תֻּמִּֽים׃ 1 The words **Urim** and **Thummim** are borrowed from Hebrew. You will need to decide if you will also borrow these words into your language or if you will translate their meaning. If you borrow the word, you could spell it the way it sounds in your language and then put the translation in a footnote. Alternate translation: “the special stones that helped the priest determine Yahweh's will” -8:9 tm71 rc://*/ta/man/translate/translate-unknown אֶת־ הַ⁠מִּצְנֶ֖פֶת 1 A **turban** is a man’s head covering that is a long piece of cloth wrapped around the head. This **turban** was made of finely woven linen (according to [Exodus 28:39](../exo/28/39.md)) and was to be worn by the priests to cover their heads when they offered sacrifices to Yahweh. If your language has a term for a piece of religious clothing of this type, consider using it here. If not, use a generic term. Alternate translation: “the priest’s special headdress” -8:9 kvlv rc://*/ta/man/translate/figs-idiom אֶל־מ֣וּל פָּנָ֗י⁠ו 1 The expression **the front of its face** is an idiom. It refers to the front of the turban to which the **plate of gold** was fixed. If this would unclear in your language, consider stating the meaning plainly. Alternate translation: “to the front side of the turban” +8:8 ghyj rc://*/ta/man/translate/translate-transliterate אֶת־הָ⁠אוּרִ֖ים וְ⁠אֶת־הַ⁠תֻּמִּֽים׃ 1 The words **Urim** and **Thummim** are borrowed from Hebrew. You will need to decide if you will also borrow these words into your language or if you will translate their meaning. If you borrow the words, you could spell them in the way they sound in your language and then put the translation in a footnote. Alternate translation: “the special stones that helped the priest determine Yahweh's will” +8:9 tm71 rc://*/ta/man/translate/translate-unknown אֶת־ הַ⁠מִּצְנֶ֖פֶת 1 A **turban** is a man’s head covering made from a long piece of cloth wrapped around the head. This **turban** was made of finely woven linen (according to [Exodus 28:39](../exo/28/39.md)) and was to be worn by the priests to cover their heads when they offered sacrifices to Yahweh. If your language has a term for a piece of religious clothing of this type, consider using it here. If not, use a generic term. Alternate translation: “the priest’s special headdress” +8:9 kvlv rc://*/ta/man/translate/figs-idiom אֶל־מ֣וּל פָּנָ֗י⁠ו 1 The expression **the front of its face** is an idiom. It refers to the front of the turban to which the **plate of gold** was affixed. If this would be unclear in your language, consider stating the meaning plainly. Alternate translation: “to the front side of the turban” 8:9 z3b6 rc://*/ta/man/translate/writing-parallelism אֵ֣ת צִ֤יץ הַ⁠זָּהָב֙ נֵ֣זֶר הַ⁠קֹּ֔דֶשׁ 1 These two clauses mean basically the same thing. The second clause emphasizes and explains the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the clauses with a word that shows that the second clause is repeating the first one, not saying something additional. Alternate translation: “the plate of gold that was the priest’s crown of holiness” -8:9 gc5n rc://*/ta/man/translate/translate-unknown אֵ֣ת צִ֤יץ הַ⁠זָּהָב֙ 1 This **plate of gold** was likely a decorative rectangle of gold engraved with the words “Holy to Yahweh” on it (according to [Exodus 28:36](../exo/28/36.md)). [Exodus 28:36-38](../exo/28/36.md) explains that this **plate of gold** allowed the priests to bear the guilt of the Israelites as they offered sacrifices on behalf of the people. If your language has a term for this particular piece of religious clothing, consider using it here. If not, use a generic term. Alternate translation: “the special engraved gold sign” -8:9 zjgp rc://*/ta/man/translate/translate-unknown נֵ֣זֶר הַ⁠קֹּ֔דֶשׁ 1 This **crown of holiness** is another way of describing the **plate of gold** that is fixed to the front of the priest’s turban by a blue-violet chord (according to [Exodus 38:37](../exo/38/37.md)). The **plate of gold** served as a special marker on the head of the priest, distinguishing him and setting him apart for the special task of offering sacrifices to Yahweh. If your language has a word for a religious object of this type, consider using it here. If not, consider using a generic expression. Alternate translation: “the priest's headpiece” +8:9 gc5n rc://*/ta/man/translate/translate-unknown אֵ֣ת צִ֤יץ הַ⁠זָּהָב֙ 1 This **plate of gold** was likely a decorative rectangle of gold engraved with the words “Holy to Yahweh,” (according to [Exodus 28:36](../exo/28/36.md)). [Exodus 28:36-38](../exo/28/36.md) explains that this **plate of gold** allowed the priests to bear the guilt of the Israelites as they offered sacrifices on behalf of the people. If your language has a term for this particular piece of religious clothing, consider using it here. If not, use a generic term. Alternate translation: “the special engraved gold sign” +8:9 zjgp rc://*/ta/man/translate/translate-unknown נֵ֣זֶר הַ⁠קֹּ֔דֶשׁ 1 This **crown of holiness** is another way of describing the **plate of gold** that is affixed to the front of the priest’s turban by a blue-violet chord (according to [Exodus 38:37](../exo/38/37.md)). The **plate of gold** served as a special marker on the head of the priest, setting him apart for the special task of offering sacrifices to Yahweh. If your language has a word for a religious object of this type, consider using it here. If not, consider using a generic expression. Alternate translation: “the priest's headpiece” 8:9 ndlf rc://*/ta/man/translate/figs-possession נֵ֣זֶר הַ⁠קֹּ֔דֶשׁ 1 The expression **the crown of holiness** uses the possessive form to refer to either: (1) a crown that was especially holy. Alternate translation: “the holy crown” or (2) a crown that bore and represented the priest's own holiness. Alternate translation: “the crown that shows how holy the priest is” 8:10 m00p rc://*/ta/man/translate/figs-possession אֶת־שֶׁ֣מֶן הַ⁠מִּשְׁחָ֔ה 1 See how you translated this expression in [8:2](../08/02.md). 8:10 dkw4 rc://*/ta/man/translate/translate-unknown וַ⁠יִּמְשַׁ֥ח אֶת־הַ⁠מִּשְׁכָּ֖ן וְ⁠אֶת־כָּל־אֲשֶׁר־בּ֑⁠וֹ 1 This is a ritual action. By sprinkling and pouring the special anointing oil on all the utensils and furniture of the tent of meeting, Moses set them apart for exclusive use for Yahweh’s purposes. This ceremony is described in detail in [Exodus 30:26–29](../exo/30/26.md). 8:10 n3h2 rc://*/ta/man/translate/figs-explicit וַ⁠יְקַדֵּ֖שׁ אֹתָֽ⁠ם׃ 1 Here, to make something **holy** means to dedicate it for exclusive use in the service of Yahweh alone. If this meaning would be unclear in your language, consider making the meaning plain. Alternate translation: “And he sanctified and dedicated them for the service of Yahweh alone” -8:11 po98 rc://*/ta/man/translate/writing-pronouns וַ⁠יַּ֥ז מִמֶּ֛⁠נּוּ 1 Here, **it** refers to the oil of anointing referenced in the previous verse. If it would be helpful for your readers, consider making the referent explicit. Alternate translation: “And he sprinkled some of the oil of anointing” +8:11 po98 rc://*/ta/man/translate/writing-pronouns וַ⁠יַּ֥ז מִמֶּ֛⁠נּוּ 1 The pronoun **it** refers to the oil of anointing referenced in the previous verse. If it would be helpful for your readers, consider making the referent explicit. Alternate translation: “And he sprinkled some of the oil of anointing” 8:11 yn6q rc://*/ta/man/translate/translate-symaction וַ⁠יַּ֥ז 1 See how you translated this symbolic action in [4:6](../04/06.md). -8:11 s2ye rc://*/ta/man/translate/figs-explicit כָּל־ כֵּלָ֗י⁠ו 1 These **utensils** were all the pots, pans, shovels, and forks used at the altar in the tent of meeting. They correspond to the expression ”all that {was} in it“ in the previous verse. If this is unclear in your language, consider making the meaning plain. Alternate translation: “every pot, pan, shovel, and fork used at the altars in the tent of meeting” +8:11 s2ye rc://*/ta/man/translate/figs-explicit כָּל־ כֵּלָ֗י⁠ו 1 These **utensils** comprised all the pots, pans, shovels, and forks used at the altar in the tent of meeting. They correspond to the expression ”all that {was} in it“ in the previous verse. If this is unclear in your language, consider making the meaning plain. Alternate translation: “every pot, pan, shovel, and fork used at the altar in the tent of meeting” 8:11 ccy9 rc://*/ta/man/translate/translate-unknown וְ⁠אֶת־הַ⁠כִּיֹּ֛ר 1 This **washbasin** was a large bronze tub that was filled with water and used for ritual washing in the sacred tent. It is described in [Exodus 30:17–21](../exo/30/17.md). If your language has a term for a religious item of this type, consider using it here. If not, consider using a generic term. Alternate translation: “and the special bronze bathtub” -8:11 ar2l rc://*/ta/man/translate/translate-unknown כַּנּ֖⁠וֹ 1 This **base** was a base made of bronze on top of which the **washbasin** would sit in the sacred tent. It is mentioned in [Exodus 30:18](../exo/30/18.md), where the **washbasin** is also described. If your language has a term for a religious item of this type, consider using it here. If not, consider using a generic term. Alternate translation: “and the bronze stand for the washbasin” +8:11 ar2l rc://*/ta/man/translate/translate-unknown כַּנּ֖⁠וֹ 1 This **base** was made of bronze. On top of it the **washbasin** would sit. It is mentioned in [Exodus 30:18](../exo/30/18.md), where the **washbasin** is also described. If your language has a term for a religious item of this type, consider using it here. If not, consider using a generic term. Alternate translation: “and the bronze stand for the washbasin” 8:11 yhky rc://*/ta/man/translate/figs-explicit לְ⁠קַדְּשָֽׁ⁠ם׃ 1 See how you translated the similar expression in [8:10](../08/10.md). 8:11 zzfs rc://*/ta/man/translate/grammar-connect-logic-goal לְ⁠קַדְּשָֽׁ⁠ם׃ 1 Here, the word **to** marks making the items **holy** as the goal or purpose of sprinkling them with the oil of anointing. Use a connector in your language that makes it clear that this is the purpose. It may be helpful to start a new sentence here. Alternate translation, with a period before: ”He did this to make them holy” 8:12 h6lm rc://*/ta/man/translate/figs-possession מִ⁠שֶּׁ֣מֶן הַ⁠מִּשְׁחָ֔ה 1 See how you translated the similar possessive form in [8:2](../08/02.md). @@ -788,40 +788,40 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 8:14 rw7q rc://*/ta/man/translate/translate-symaction וַ⁠יַּגֵּ֕שׁ אֵ֖ת פַּ֣ר הַֽ⁠חַטָּ֑את 1 To bring the bull near is a symbolic action equivalent to the expression ”to present“ used in this chapter and elsewhere in Leviticus. It refers to bringing the person, object, or animal to the entrance of the tent of meeting, where Yahweh lived among the Israelites, and showing it off to Yahweh. If the significance of this action would be unclear in your language, consider making the meaning plain. Alternate translation: “And he led the bull of the sin offering to Yahweh's presence in the tent of meeting” 8:14 t8dr rc://*/ta/man/translate/figs-possession אֵ֖ת פַּ֣ר הַֽ⁠חַטָּ֑את & פַּ֥ר הַֽ⁠חַטָּֽאת׃ 1 See how you translated this possessive form in [8:2](../08/02.md). 8:14 n1yy rc://*/ta/man/translate/translate-symaction וַ⁠יִּסְמֹ֨ךְ אַהֲרֹ֤ן וּ⁠בָנָי⁠ו֙ אֶת־יְדֵי⁠הֶ֔ם עַל־רֹ֖אשׁ פַּ֥ר הַֽ⁠חַטָּֽאת׃ 1 This is a symbolic action that identifies **Aaron and his sons** with the animal they are offering. In this way, they are placing their sin on the animal in Yahweh's presence. See how you translated this action in [1:4](../01/04.md). -8:15 je3w rc://*/ta/man/translate/writing-pronouns וַ⁠יִּשְׁחָ֗ט 1 Although unclear, because it is the one offering the sacrifice who usually slaughters the animal for that sacrifice, the word **he** here likely refers to Aaron together with his sons. If it would be clearer in your language, consider making the referent plain. Alternate translation: “And Aaron and his sons slaughtered it” +8:15 je3w rc://*/ta/man/translate/writing-pronouns וַ⁠יִּשְׁחָ֗ט 1 The one who offered a sacrifice would usually slaughter the animal for that sacrifice. However, in this case, even though Moses is offering the sacrifice, the pronoun **he** likely refers to Aaron, acting together with his sons. If it would be helpful in your language, consider making the referent plain. Alternate translation: “And Aaron and his sons slaughtered it” 8:15 r7ba rc://*/ta/man/translate/figs-explicit וַ⁠יִּקַּ֨ח מֹשֶׁ֤ה אֶת־הַ⁠דָּם֙ 1 See how you handled the implied information in this expression in [1:5](../01/05.md). 8:15 n38w rc://*/ta/man/translate/figs-idiom וַ֠⁠יִּתֵּן עַל־קַרְנ֨וֹת הַ⁠מִּזְבֵּ֤חַ סָבִיב֙ בְּ⁠אֶצְבָּע֔⁠וֹ 1 See how you translated the similar expression in [4:7](../04/07.md). -8:15 z8mk rc://*/ta/man/translate/figs-explicit קַרְנ֨וֹת הַ⁠מִּזְבֵּ֤חַ 1 The **horns of the altar** refer to the corners of the **altar**. They are shaped like the **horns** of an ox. Alternate translation: “the horn-shaped projections at the corners of the altar” -8:15 xezu rc://*/ta/man/translate/writing-pronouns וַ⁠יְחַטֵּ֖א & יָצַק֙ & וַֽ⁠יְקַדְּשֵׁ֖⁠הוּ 1 Here, the words **he** refer to Moses. If this would not be clear in your language, consider making the referent explicit. Alternate translation: “And Moses purified … Moses poured out … And Moses made it holy” +8:15 z8mk rc://*/ta/man/translate/figs-explicit קַרְנ֨וֹת הַ⁠מִּזְבֵּ֤חַ 1 The **horns of the altar** refers to the corners of the **altar**. They are shaped like the **horns** of an ox. Alternate translation: “the horn-shaped projections at the corners of the altar” +8:15 xezu rc://*/ta/man/translate/writing-pronouns וַ⁠יְחַטֵּ֖א & יָצַק֙ & וַֽ⁠יְקַדְּשֵׁ֖⁠הוּ 1 Here each use of the pronoun **he** refers to Moses. If this would not be clear in your language, consider making the referent explicit. Alternate translation: “And Moses purified … Moses poured out … And Moses made it holy” 8:15 z994 rc://*/ta/man/translate/figs-explicit וַ⁠יְחַטֵּ֖א אֶת־הַ⁠מִּזְבֵּ֑חַ 1 Here, to **purify** the altar means to cleanse it from the impurity caused by the presence of sin. By putting blood on the horns of the altar and pouring blood on the altar's base, Moses uses the cleansing power of blood to purify the altar and prepare it to be a vessel through which acceptable sacrifices might be offered. If this would be unclear in your language, consider clarifying by adding words in your translation or by supplying a footnote. Alternate translation: “And, by putting blood on the altar, he purified the altar from the impurity of sin in order to make it an acceptable place to offer sacrifices to Yahweh” 8:15 m4pw rc://*/ta/man/translate/grammar-connect-logic-goal וַֽ⁠יְקַדְּשֵׁ֖⁠הוּ לְ⁠כַפֵּ֥ר עָלָֽי⁠ו׃ 1 Here, the word **to** marks making **atonement** on the altar as the goal or purpose of Moses purifying the altar. Use a connector in your language that makes it clear that this is the purpose. Alternate translation: “And he made it holy. He did this so that atonement might be made on it” 8:15 mdq3 rc://*/ta/man/translate/figs-explicit וַֽ⁠יְקַדְּשֵׁ֖⁠הוּ 1 See how you translated the similar expression in [8:10](../08/10.md). 8:15 qblp rc://*/ta/man/translate/figs-abstractnouns לְ⁠כַפֵּ֥ר עָלָֽי⁠ו׃ 1 See how you handled this expression and its abstract noun in [1:4](../01/04.md). -8:16 hngc rc://*/ta/man/translate/writing-pronouns וַ⁠יִּקַּ֗ח אֶֽת־כָּל־הַ⁠חֵלֶב֮ 1 Here, **he** refers to Moses. If it would be clearer in your language, consider making the referent explicit. Alternate translation: “And Moses took all the fat” +8:16 hngc rc://*/ta/man/translate/writing-pronouns וַ⁠יִּקַּ֗ח אֶֽת־כָּל־הַ⁠חֵלֶב֮ 1 Here the pronoun **he** refers to Moses. If it would be helpful in your language, consider making the referent explicit. Alternate translation: “And Moses took all the fat” 8:16 zlu1 rc://*/ta/man/translate/translate-unknown אֶֽת־כָּל־הַ⁠חֵלֶב֮ אֲשֶׁ֣ר עַל־הַ⁠קֶּרֶב֒ 1 See how you translated this fat portion in [3:3](../03/03.md). 8:16 s1n5 rc://*/ta/man/translate/translate-unknown וְ⁠אֵת֙ יֹתֶ֣רֶת הַ⁠כָּבֵ֔ד 1 See how you translated this fat portion in [3:4](../03/03.md). 8:16 ozat rc://*/ta/man/translate/translate-unknown וְ⁠אֶת־שְׁתֵּ֥י הַ⁠כְּלָיֹ֖ת 1 See how you translated this fat portion in [3:4](../03/03.md). 8:16 wysw rc://*/ta/man/translate/translate-unknown וַ⁠יַּקְטֵ֥ר מֹשֶׁ֖ה הַ⁠מִּזְבֵּֽחָ⁠ה׃ 1 The act of burning the offering in a way that causes smoke to rise refers to the fact that the sacrifice went up to God in heaven in the form of smoke. If it would be helpful to your readers, you could explain the significance of this action. See how you translated this expression in [1:9](../01/09.md). Alternate translation: “and Moses caused them to become smoke on the altar and ascend toward Yahweh in heaven, where he would smell the smoke and be pleased” -8:17 wetb rc://*/ta/man/translate/figs-explicit וְ⁠אֶת־הַ⁠פָּ֤ר 1 Here **the bull** refers to every part of the animal except the internal organs and the fat portions that were mentioned in the previous verse. If this would be unclear in your language, consider making the referent explicit. Alternate translation: “But the remaining parts of the bull” +8:17 wetb rc://*/ta/man/translate/figs-explicit וְ⁠אֶת־הַ⁠פָּ֤ר 1 If this would be unclear in your language, consider making the referent explicit. Alternate translation: “But the remaining parts of the bull” 8:17 cjs2 rc://*/ta/man/translate/figs-explicitinfo שָׂרַ֣ף בָּ⁠אֵ֔שׁ 1 See how you handled the extra information in this expression in [4:12](../04/12.md). -8:17 ggug rc://*/ta/man/translate/writing-pronouns שָׂרַ֣ף בָּ⁠אֵ֔שׁ 1 Although the subject is not stated, the word **he** cannot refer to either Moses, who offers the sacrifice as the priest, or to Aaron and his sons, who are being ordained as priests. As previously mentioned, this action must be accomplished by someone else who can afford to risk becoming unclean through contact with the carcass of the dead animal. If it would be helpful in your language, consider making the referent explicit. Alternate translation: “someone else burned with fire” or “another Israelite burned with fire” -8:18 sten rc://*/ta/man/translate/writing-pronouns וַ⁠יַּקְרֵ֕ב אֵ֖ת אֵ֣יל הָ⁠עֹלָ֑ה 1 Here, **he** refers to Moses. If it would be clearer in your language, consider making the referent explicit. Alternate translation: “And Moses presented the ram of the burnt offering” +8:17 ggug rc://*/ta/man/translate/writing-pronouns שָׂרַ֣ף בָּ⁠אֵ֔שׁ 1 Although the subject is not stated, the pronoun **he** cannot refer to either Moses, who offers the sacrifice as the priest, or to Aaron and his sons, who are being ordained as priests. As previously mentioned, this action must be accomplished by someone else who can afford to risk becoming unclean through contact with the carcass of the dead animal. If it would be helpful in your language, consider making the referent explicit. Alternate translation: “someone else burned with fire” or “another Israelite burned with fire” +8:18 sten rc://*/ta/man/translate/writing-pronouns וַ⁠יַּקְרֵ֕ב אֵ֖ת אֵ֣יל הָ⁠עֹלָ֑ה 1 Here the pronoun **he** refers to Moses. If it would be helpful in your language, consider making the referent explicit. Alternate translation: “And Moses presented the ram of the burnt offering” 8:18 xhiw rc://*/ta/man/translate/figs-possession אֵ֖ת אֵ֣יל הָ⁠עֹלָ֑ה 1 See how you translated the similar possessive form in [8:2](../08/02.md). 8:18 r16d rc://*/ta/man/translate/translate-symaction וַֽ⁠יִּסְמְכ֞וּ אַהֲרֹ֧ן וּ⁠בָנָ֛י⁠ו אֶת־יְדֵי⁠הֶ֖ם עַל־רֹ֥אשׁ הָ⁠אָֽיִל׃ 1 This is a symbolic action that identifies **Aaron and his sons** with the animal they are offering. In this way, they are placing their sin on the animal in Yahweh's presence. See how you translated this in [1:4](../01/04.md). -8:19 yili rc://*/ta/man/translate/writing-pronouns וַ⁠יִּשְׁחָ֑ט 1 Although unclear, because it is the one offering the sacrifice who usually slaughters the animal for that sacrifice, **he** here likely refers to Aaron together with his sons. If it would be clearer in your language, consider making the referent plain. Alternate translation: “And Aaron and his sons slaughtered it” -8:19 g6p0 rc://*/ta/man/translate/figs-explicit וַ⁠יִּזְרֹ֨ק מֹשֶׁ֧ה אֶת־הַ⁠דָּ֛ם עַל־הַ⁠מִּזְבֵּ֖חַ סָבִֽיב׃ 1 It is implied that **Moses** caught the **blood** in a bowl as the blood drained out from the animal before he splashed it on the altar. See how you handled the implied information in the similar expression in [1:5](../01/05.md). +8:19 yili rc://*/ta/man/translate/writing-pronouns וַ⁠יִּשְׁחָ֑ט 1 The one who offered a sacrifice would usually slaughter the animal for that sacrifice. However, in this case, even though Moses is offering the sacrifice, the pronoun **he** likely refers to Aaron, acting together with his sons. If it would be helpful in your language, consider making the referent plain. Alternate translation: “And Aaron and his sons slaughtered it” +8:19 g6p0 rc://*/ta/man/translate/figs-explicit וַ⁠יִּזְרֹ֨ק מֹשֶׁ֧ה אֶת־הַ⁠דָּ֛ם עַל־הַ⁠מִּזְבֵּ֖חַ סָבִֽיב׃ 1 It is implied that **Moses**, before he splashed it on the altar, caught the **blood** in a bowl as the blood drained out from the animal. See how you handled the implied information in the similar expression in [1:5](../01/05.md). 8:20 i2w5 rc://*/ta/man/translate/writing-poetry וְ⁠אֶת־הָ⁠אַ֔יִל נִתַּ֖ח לִ⁠נְתָחָ֑י⁠ו 1 For emphasis, a verb and its object from the same root are being used. The verb **cut** is related to the noun **pieces**. You may be able to use the same construction in your language to express the meaning here. Alternatively, your language may have another way of showing the emphasis. Alternate translation: “And he carefully and thoroughly butchered the ram into its various pieces” -8:20 acfw rc://*/ta/man/translate/writing-pronouns וְ⁠אֶת־הָ⁠אַ֔יִל נִתַּ֖ח לִ⁠נְתָחָ֑י⁠ו 1 Although unclear, because it is the one offering the sacrifice who usually butchers the animal for that sacrifice, **he** here likely refers to Aaron together with his sons. If it would be clearer in your language, consider making the referent plain. Alternate translation: “And Aaron and his sons cut the ram into its pieces” +8:20 acfw rc://*/ta/man/translate/writing-pronouns וְ⁠אֶת־הָ⁠אַ֔יִל נִתַּ֖ח לִ⁠נְתָחָ֑י⁠ו 1 The one who offered a sacrifice would usually slaughter the animal for that sacrifice. However, in this case, even though Moses is offering the sacrifice, the pronoun **he** likely refers to Aaron, acting together with his sons. If it would be helpful in your language, consider making the referent plain. Alternate translation: “And Aaron and his sons cut the ram into its pieces” 8:20 k05k rc://*/ta/man/translate/translate-unknown וַ⁠יַּקְטֵ֤ר מֹשֶׁה֙ אֶת־הָ⁠רֹ֔אשׁ וְ⁠אֶת־הַ⁠נְּתָחִ֖ים וְ⁠אֶת־הַ⁠פָּֽדֶר׃ 1 See how you translated this expression in [1:9](../01/09.md). Alternate translation: “And Moses caused the head and the pieces and the suet to become smoke on the altar and ascend toward Yahweh in heaven, where he would smell the smoke and be pleased” 8:20 yx76 rc://*/ta/man/translate/translate-unknown וְ⁠אֶת־הַ⁠נְּתָחִ֖ים 1 The expression **the pieces** refers to the appropriate portions of fat that would be removed from the burnt offering, according to the instructions recorded in Leviticus [1:8](../01/08.md). See how you translated the similar expression there. 8:20 vm61 rc://*/ta/man/translate/translate-unknown וְ⁠אֶת־הַ⁠פָּֽדֶר׃ 1 See how you translated this fat portion in [1:8](../01/08.md). 8:21 t8ha rc://*/ta/man/translate/figs-explicitinfo רָחַ֣ץ בַּ⁠מָּ֑יִם 1 See how you handled the extra information in this expression in [1:5](../01/05.md). -8:21 xtyh rc://*/ta/man/translate/writing-pronouns רָחַ֣ץ בַּ⁠מָּ֑יִם 1 Although unclear, because it is the one offering the sacrifice who usually slaughters and prepares the animal for that sacrifice, **he** here likely refers to Aaron together with his sons. If it would be clearer in your language, consider making the referent plain. Alternate translation: “Aaron and his sons washed with water” +8:21 xtyh rc://*/ta/man/translate/writing-pronouns רָחַ֣ץ בַּ⁠מָּ֑יִם 1 The one who offered a sacrifice would usually slaughter the animal for that sacrifice. However, in this case, even though Moses is offering the sacrifice, the pronoun **he** likely refers to Aaron, acting together with his sons. If it would be helpful in your language, consider making the referent plain. Alternate translation: “Aaron and his sons washed with water” 8:21 w635 rc://*/ta/man/translate/translate-unknown וַ⁠יַּקְטֵר֩ מֹשֶׁ֨ה אֶת־כָּל־הָ⁠אַ֜יִל הַ⁠מִּזְבֵּ֗חָ⁠ה 1 See how you translated this expression in [1:9](../01/09.md). Alternate translation: “And Moses caused the head and the pieces and the suet to become smoke on the altar and ascend toward Yahweh in heaven, where he would smell the smoke and be pleased” -8:22 com2 rc://*/ta/man/translate/writing-pronouns וַ⁠יַּקְרֵב֙ אֶת־הָ⁠אַ֣יִל הַ⁠שֵּׁנִ֔י 1 Here, **he** refers to Moses. If it would be clearer in your language, consider making the referent explicit. Alternate translation: “And Moses presented the second ram” +8:22 com2 rc://*/ta/man/translate/writing-pronouns וַ⁠יַּקְרֵב֙ אֶת־הָ⁠אַ֣יִל הַ⁠שֵּׁנִ֔י 1 The pronoun **he** refers to Moses. If it would be helpful in your language, consider making the referent explicit. Alternate translation: “And Moses presented the second ram” 8:22 qr6w rc://*/ta/man/translate/figs-possession אֵ֖יל הַ⁠מִּלֻּאִ֑ים 1 The expression **the ram of the ordination offering** uses the possessive form to describe the **ram** that had been selected to be sacrificed for an **ordination offering**. If this would be unclear in your language, consider making the meaning explicit. Alternate translation: “the ram that Aaron and his sons had presented as an ordination offering” 8:22 v85u rc://*/ta/man/translate/translate-symaction וַֽ⁠יִּסְמְכ֞וּ אַהֲרֹ֧ן וּ⁠בָנָ֛י⁠ו אֶת־יְדֵי⁠הֶ֖ם עַל־רֹ֥אשׁ הָ⁠אָֽיִל׃ 1 See how you translated this symbolic action in [1:4](../01/04.md). -8:23 qn88 rc://*/ta/man/translate/writing-pronouns וַ⁠יִּשְׁחָ֓ט 1 Although unclear, because it is the one offering the sacrifice who usually slaughters the animal for that sacrifice, **he** here likely refers to Aaron together with his sons. If it would be clearer in your language, consider making the referent plain. Alternate translation: “And Aaron and his sons slaughtered it” +8:23 qn88 rc://*/ta/man/translate/writing-pronouns וַ⁠יִּשְׁחָ֓ט 1 The one who offered a sacrifice would usually slaughter the animal for that sacrifice. However, in this case, even though Moses is offering the sacrifice, the pronoun **he** likely refers to Aaron, acting together with his sons. If it would be helpful in your language, consider making the referent plain. Alternate translation: “And Aaron and his sons slaughtered it” 8:23 e9be rc://*/ta/man/translate/figs-explicit וַ⁠יִּקַּ֤ח מֹשֶׁה֙ מִ⁠דָּמ֔⁠וֹ 1 See how you handled the implied information in the similar expression in [1:5](../01/05.md). 8:23 ja2d rc://*/ta/man/translate/translate-unknown וַ⁠יִּתֵּ֛ן עַל־תְּנ֥וּךְ אֹֽזֶן־אַהֲרֹ֖ן הַ⁠יְמָנִ֑ית וְ⁠עַל־בֹּ֤הֶן יָד⁠וֹ֙ הַ⁠יְמָנִ֔ית וְ⁠עַל־בֹּ֥הֶן רַגְל֖⁠וֹ הַ⁠יְמָנִֽית׃ 1 This is a symbolic action. Just as placing blood on the extremities of the altar purified it and prepared it to be an appropriate vessel through which acceptable sacrifices might be offered to Yahweh, by placing blood on Aaron’s right earlobe, the thumb of his right hand, and the big toe of his right foot Moses purifies Aaron and prepares him to be set apart for offering acceptable sacrifices to Yahweh. If this would not be clear in your language, consider explaining the meaning of this rite in a footnote or in the text of your translation. Alternate translation: “and he gave it on the earlobe of the right ear of Aaron and on the thumb of his right hand and on the big toe of his right foot. He did this in order to purify Aaron from the impurity of sin and to prepare him to offer acceptable sacrifices to Yahweh” 8:23 puhy rc://*/ta/man/translate/figs-idiom וַ⁠יִּתֵּ֛ן עַל־תְּנ֥וּךְ אֹֽזֶן־אַהֲרֹ֖ן הַ⁠יְמָנִ֑ית 1 This expression is an idiom. It refers to placing or putting something on someone. If this idiom would not be clear in your language, consider making the meaning plain. Alternate translation: “and he put it on the earlobe of the right ear of Aaron” @@ -838,11 +838,11 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 8:26 tszw rc://*/ta/man/translate/translate-unknown וְ⁠רָקִ֣יק אֶחָ֑ד 1 See how you translated this expression in [2:4](../02/04.md). 8:27 tq8d rc://*/ta/man/translate/figs-idiom וַ⁠יִּתֵּ֣ן אֶת־הַ⁠כֹּ֔ל עַ֚ל כַּפֵּ֣י אַהֲרֹ֔ן וְ⁠עַ֖ל כַּפֵּ֣י בָנָ֑י⁠ו 1 See how you translated this idiom in [8:7](../08/07.md). 8:27 xnw1 rc://*/ta/man/translate/figs-explicit אֶת־הַ⁠כֹּ֔ל 1 Here, **the whole** refers to the fat portions, the right thigh, and all of the loaves of bread. If it would be helpful, consider making the referent explicit. Alternate translation: “all the portions of fat, the right thigh, and the loaves of bread” -8:27 hy74 rc://*/ta/man/translate/translate-unknown כַּפֵּ֣י אַהֲרֹ֔ן & כַּפֵּ֣י בָנָ֑י⁠ו 1 The **palm** is the flat part of the inside of one’s hand. If your language has a word for this part of the hand, consider using it here. If not, consider using a generic expression. Alternate translation: ”the open hands of Aaron ... the open hands of his sons” -8:27 n3y7 rc://*/ta/man/translate/figs-explicit וַ⁠יָּ֧נֶף אֹתָ֛⁠ם תְּנוּפָ֖ה 1 Although the subject is not named, because it is usually the person offering the sacrifice who is authorized to dedicate the portions of the sacrifice to Yahweh by waving them in his presence, it is likely that **he** here refers to Aaron and his sons. This is further clarified by the fact that Moses placed the portions of fat, the right thigh, and the loaves of bread in the open palms of Aaron and his sons. If it would be clearer in your language, consider making the referent explicit. Alternate translation: “and Aaron and his sons waved them as a wave offering” +8:27 hy74 rc://*/ta/man/translate/translate-unknown כַּפֵּ֣י אַהֲרֹ֔ן & כַּפֵּ֣י בָנָ֑י⁠ו 1 The **palm** is the flat part of the inside of one’s hand. If your language has a word for this part of the hand, consider using it here. If not, consider using a generic expression. Alternate translation: ”the open hands of Aaron … the open hands of his sons” +8:27 n3y7 rc://*/ta/man/translate/figs-explicit וַ⁠יָּ֧נֶף אֹתָ֛⁠ם תְּנוּפָ֖ה 1 Although the subject is not named, because it is usually the person offering the sacrifice who is authorized to dedicate the portions of the sacrifice to Yahweh by waving them in his presence, it is likely that **he** here refers to Aaron and his sons. This is further clarified by the fact that Moses placed the portions of fat, the right thigh, and the loaves of bread in the open palms of Aaron and his sons. If it would be helpful in your language, consider making the referent explicit. Alternate translation: “and Aaron and his sons waved them as a wave offering” 8:27 l4k9 rc://*/ta/man/translate/translate-unknown וַ⁠יָּ֧נֶף אֹתָ֛⁠ם תְּנוּפָ֖ה 1 See how you translated this symbolic action and its corresponding type of offering in [7:30](../07/30.md). -8:27 veot rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֥י יְהוָֽה׃ 1 Here, the expression **to the face of Yahweh** means “in the presence of Yahweh,” as in toward the direction of the Most Holy Place where Yahweh lives among the Israelites. If it would be helpful to your readers, consider stating this plainly. Alternate translation: “in the direction of the Most Holy Place where Yahweh lived among the Israelites” -8:28 q9b5 rc://*/ta/man/translate/writing-pronouns וַ⁠יִּקַּ֨ח מֹשֶׁ֤ה אֹתָ⁠ם֙ 1 Here, **them** refers to the fat portions, the right thigh, and all of the loaves of bread. If it would be helpful, consider making the referent explicit. Alternate translation: “And Moses took the portions of fat, the right thigh, and the loaves of bread” +8:27 veot rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֥י יְהוָֽה׃ 1 Here, the expression **to the face of Yahweh** means “toward the presence of Yahweh.” It indicates that Moses waved the loaves and the wafer in the direction of the Most Holy Place, where Yahweh lived among the Israelites. If it would be helpful to your readers, consider stating this plainly. Alternate translation: “in the direction of the Most Holy Place where Yahweh lived among the Israelites” +8:28 q9b5 rc://*/ta/man/translate/writing-pronouns וַ⁠יִּקַּ֨ח מֹשֶׁ֤ה אֹתָ⁠ם֙ 1 Here, the pronoun **them** refers to the fat portions, the right thigh, and all of the loaves of bread. If it would be helpful, consider making the referent explicit. Alternate translation: “And Moses took the portions of fat, the right thigh, and the loaves of bread” 8:28 gvly rc://*/ta/man/translate/translate-unknown וַ⁠יַּקְטֵ֥ר הַ⁠מִּזְבֵּ֖חָ⁠ה 1 See how you translated this expression in [1:9](../01/09.md). 8:29 ejop rc://*/ta/man/translate/translate-unknown וַ⁠יְנִיפֵ֥⁠הוּ תְנוּפָ֖ה 1 See how you translated this symbolic action and its corresponding type of offering in [7:30](../07/30.md). 8:29 auht rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֣י יְהוָ֑ה 1 Here, the expression **to the face of Yahweh** means “in the presence of Yahweh,” as in toward the direction of the Most Holy Place where Yahweh lives among the Israelites. If it would be helpful to your readers, consider stating this plainly. Alternate translation: “in the direction of the Most Holy Place where Yahweh lives among the Israelites” @@ -850,10 +850,10 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 8:29 u7ex לְ⁠מֹשֶׁ֤ה הָיָה֙ לְ⁠מָנָ֔ה 1 Alternate translation: “It became a portion for Moses” or “It was Moses’ portion” 8:30 b4zq rc://*/ta/man/translate/figs-possession מִ⁠שֶּׁ֣מֶן הַ⁠מִּשְׁחָ֗ה 1 See how you translated this expression in [8:2](../08/02.md). 8:30 wcw9 rc://*/ta/man/translate/figs-explicit וּ⁠מִן־הַ⁠דָּם֮ אֲשֶׁ֣ר עַל־הַ⁠מִּזְבֵּחַ֒ 1 The expression **the blood that was on the altar** refers to the blood of the sacrificed animal that had earlier been placed on the horns of the altar. If this would be not clear in your language, consider stating the meaning plainly. Alternate translation: “and some of the blood that he had previously put on the four horns of the altar” -8:30 vnvz rc://*/ta/man/translate/translate-unknown וַ⁠יַּ֤ז עַֽל־אַהֲרֹן֙ עַל־בְּגָדָ֔י⁠ו וְ⁠עַל־בָּנָ֛י⁠ו וְ⁠עַל־בִּגְדֵ֥י בָנָ֖י⁠ו אִתּ֑⁠וֹ 1 This is a ritual action. Just as sprinkling the oil on the utensils of the sacred tent sanctified them and dedicated them for service to Yahweh, the mixture of blood and oil both dedicates Aaron and his sons for service to Yahweh as priests and purifies them and their clothing from the impurity of sin through the cleansing nature of blood. If this would not be clear to your readers, consider stating the meaning of the symbolic action in a footnote or in the text of your translation. Alternate translation: “and he sprinkled them on Aaron, on his clothes and on his sons and on the clothes of his sons with him. He did this in order to dedicate Aaron and his sons and to purify them from the impurity of sin” -8:30 zxdv rc://*/ta/man/translate/figs-explicit וַ⁠יְקַדֵּ֤שׁ אֶֽת־אַהֲרֹן֙ אֶת־בְּגָדָ֔י⁠ו וְ⁠אֶת־בָּנָ֛י⁠ו וְ⁠אֶת־בִּגְדֵ֥י בָנָ֖י⁠ו אִתּֽ⁠וֹ׃ 1 See how you translated the similar expression in [8:10](../08/10.md). Alternate translation: “And he set Aaron, his clothes and his sons and the clothes of his sons with him apart and dedicated them all for the service of Yahweh alone” -8:31 h9hl rc://*/ta/man/translate/figs-explicit אֶת־הַ⁠בָּשָׂר֮ 1 Although it is unclear, it is likely that, here, **the meat** refers to the meat of the ram that Aaron and his sons offered as an ordination offering and that Moses waved as a wave offering in Yahweh's presence. If it would be helpful to your readers, consider stating this meaning plainly. Alternate translation: “the meat of the ram of the ordination offering” -8:31 cpcx rc://*/ta/man/translate/figs-yousingular תֹּאכְל֣וּ 1 Here, **you** is plural. It refers to Aaron and his sons, so use the plural form in your translation if your language marks that distinction. +8:30 vnvz rc://*/ta/man/translate/translate-unknown וַ⁠יַּ֤ז עַֽל־אַהֲרֹן֙ עַל־בְּגָדָ֔י⁠ו וְ⁠עַל־בָּנָ֛י⁠ו וְ⁠עַל־בִּגְדֵ֥י בָנָ֖י⁠ו אִתּ֑⁠וֹ 1 This is a ritual action. Just as sprinkling the oil on the utensils of the sacred tent sanctified them and dedicated them for service to Yahweh, the mixture of blood and oil both dedicated Aaron and his sons for service to Yahweh as priests and purified them and their clothing from the impurity of sin through the cleansing nature of blood. If this would not be clear to your readers, consider stating the meaning of the symbolic action in a footnote or in the text of your translation. Alternate translation: “and he sprinkled them on Aaron, on his clothes, and on his sons and on the clothes of his sons with him. He did this in order to dedicate Aaron and his sons and to purify them from the impurity of sin” +8:30 zxdv rc://*/ta/man/translate/figs-explicit וַ⁠יְקַדֵּ֤שׁ אֶֽת־אַהֲרֹן֙ אֶת־בְּגָדָ֔י⁠ו וְ⁠אֶת־בָּנָ֛י⁠ו וְ⁠אֶת־בִּגְדֵ֥י בָנָ֖י⁠ו אִתּֽ⁠וֹ׃ 1 See how you translated the similar expression in [8:10](../08/10.md). Alternate translation: “And he set Aaron, his clothes, and his sons and the clothes of his sons with him, apart and dedicated them all for the service of Yahweh alone” +8:31 h9hl rc://*/ta/man/translate/figs-explicit אֶת־הַ⁠בָּשָׂר֮ 1 Although it is unclear, it is likely that here **the meat** refers to the meat of the ram that Aaron and his sons offered as an ordination offering and that Moses waved as a wave offering in Yahweh's presence. If it would be helpful to your readers, consider stating this meaning plainly. Alternate translation: “the meat of the ram of the ordination offering” +8:31 cpcx rc://*/ta/man/translate/figs-yousingular תֹּאכְל֣וּ 1 Here, the pronoun **you** is plural. It refers to Aaron and his sons, so use the plural form in your translation if your language marks that distinction. 8:31 wc6z rc://*/ta/man/translate/figs-declarative תֹּאכְל֣וּ 1 This expression uses a future statement to give an instruction or command. If it would be helpful in your language, you could translate these words using a command or instruction form. Alternate translation: “you must eat it” 8:31 q5eb rc://*/ta/man/translate/figs-possession בְּ⁠סַ֣ל הַ⁠מִּלֻּאִ֑ים 1 See how you translated the similar expression in [8:22](../08/22.md). 8:31 bf4q rc://*/ta/man/translate/figs-quotesinquotes כַּ⁠אֲשֶׁ֤ר צִוֵּ֨יתִי֙ לֵ⁠אמֹ֔ר אַהֲרֹ֥ן וּ⁠בָנָ֖י⁠ו יֹאכְלֻֽ⁠הוּ׃ 1 This is a quotation within a quotation. You can state this as an indirect quotation. Alternate translation: “just as I commanded when I said that Aaron and his sons shall eat it” @@ -862,28 +862,28 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 8:32 pz43 rc://*/ta/man/translate/figs-explicitinfo בָּ⁠אֵ֖שׁ תִּשְׂרֹֽפוּ׃ 1 See how you handled the extra information in this expression in [4:12](../04/12.md). 8:32 u784 rc://*/ta/man/translate/figs-yousingular בָּ⁠אֵ֖שׁ תִּשְׂרֹֽפוּ׃ 1 Here, **you** is plural. It refers to Aaron and his sons, so use the plural form in your translation if your language marks that distinction. 8:32 gs7i rc://*/ta/man/translate/figs-declarative בָּ⁠אֵ֖שׁ תִּשְׂרֹֽפוּ׃ 1 This expression uses a future statement to give an instruction or command. If it would be helpful in your language, you could translate these words using a command or instruction form. Alternate translation: “you should burn with fire” or ”you must burn with fire” -8:33 l33w rc://*/ta/man/translate/figs-yousingular תֵֽצְאוּ֙ & מִלֻּאֵי⁠כֶ֑ם & אֶת־יֶדְ⁠כֶֽם׃ 1 Here, **you** and **your** are plural. They refer to Aaron and his sons, so use the plural form in your translation if your language marks that distinction. +8:33 l33w rc://*/ta/man/translate/figs-yousingular תֵֽצְאוּ֙ & מִלֻּאֵי⁠כֶ֑ם & אֶת־יֶדְ⁠כֶֽם׃ 1 The pronouns**you** and **your** are plural here. They refer to Aaron and his sons, so use the plural form in your translation if your language marks that distinction. 8:33 con5 rc://*/ta/man/translate/figs-declarative לֹ֤א תֵֽצְאוּ֙ 1 This expression uses a future statement to give an instruction or command. If it would be helpful in your language, you could translate these words using a command or instruction form. Alternate translation: “you should not go out” or “you must not go out” 8:33 m5um rc://*/ta/man/translate/writing-poetry עַ֚ד י֣וֹם מְלֹ֔את יְמֵ֖י מִלֻּאֵי⁠כֶ֑ם 1 Words from the same root are being repeated in a poetic word-play. The words **filling** and **ordination** come from the same root as the verbal expression **he will fill**. If your language has similarly related words that would convey these meanings, consider using them here. If not, consider stating the meaning plainly. Alternate translation: “until the day when your ordination is filled up because, during those seven days, he will fill up your hands” 8:33 l462 rc://*/ta/man/translate/figs-abstractnouns יְמֵ֖י מִלֻּאֵי⁠כֶ֑ם 1 If your language does not use an abstract noun for the idea behind the word **ordination**, you can express the same idea with a verbal form. Alternate translation: “the days when you are being ordained as priests in service to Yahweh” 8:33 bd76 rc://*/ta/man/translate/figs-idiom כִּ֚י שִׁבְעַ֣ת יָמִ֔ים יְמַלֵּ֖א אֶת־יֶדְ⁠כֶֽם׃ 1 The expression **he will fill your hand** is an idiom that means to induct someone into the ministry and responsibilities of the priesthood. According to this verse, it will take seven days for Yahweh to induct Aaron and his sons into the priesthood. (See [Exodus 28:41](../exo/28/41.md) and [Exodus 29:9](../exo/29/09.md) for representative examples.) If this would not be clear to your readers, consider stating the meaning plainly. Alternate translation: “because it will take seven days for Yahweh to give you the responsibilities of the priesthood and dedicate you as priests” -8:33 nt6o rc://*/ta/man/translate/writing-pronouns יְמַלֵּ֖א אֶת־יֶדְ⁠כֶֽם׃ 1 Here, **he** refers to Yahweh. If this would not be clear to your readers, consider making the referent explicit. Alternate translation: “Yahweh will fill your hand” +8:33 nt6o rc://*/ta/man/translate/writing-pronouns יְמַלֵּ֖א אֶת־יֶדְ⁠כֶֽם׃ 1 Here the pronoun **he** refers to Yahweh. If this would not be clear to your readers, consider making the referent explicit. Alternate translation: “Yahweh will fill your hand” 8:34 io5e כַּ⁠אֲשֶׁ֥ר עָשָׂ֖ה בַּ⁠יּ֣וֹם הַ⁠זֶּ֑ה צִוָּ֧ה יְהוָ֛ה לַ⁠עֲשֹׂ֖ת 1 Alternate translation: “What has been done today is just as Yahweh commanded should be done” 8:34 e67x rc://*/ta/man/translate/figs-abstractnouns לְ⁠כַפֵּ֥ר עֲלֵי⁠כֶֽם 1 See how you handled the word **atonement** in [1:4](../01/04.md). 8:34 d5c1 rc://*/ta/man/translate/grammar-connect-logic-goal לְ⁠כַפֵּ֥ר עֲלֵי⁠כֶֽם׃ 1 Here, **to** marks making **atonement** as the goal or purpose of Yahweh's commandments regarding the procedure of the various sacrifices performed on this day. Use a connector in your language that makes it clear that this is the purpose. It may be helpful to start a new sentence here. Alternate translation, with a period before: “He did this so that he might make atonement for you” -8:34 eefz rc://*/ta/man/translate/figs-yousingular עֲלֵי⁠כֶֽם׃ 1 Here, **you** is plural. It refers to Aaron and his sons, so use the plural form in your translation if your language marks that distinction. -8:35 v2rg rc://*/ta/man/translate/figs-yousingular תֵּשְׁב֨וּ & וּ⁠שְׁמַרְתֶּ֛ם & וְ⁠לֹ֣א תָמ֑וּתוּ 1 Here, **you** is plural. It refers to Aaron and his sons, so use the plural form in your translation if your language marks that distinction. -8:35 i0s1 rc://*/ta/man/translate/figs-declarative תֵּשְׁב֨וּ & וּ⁠שְׁמַרְתֶּ֛ם 1 These expressions use a future statement to give an instruction or command. If it would be helpful in your language, you could translate these words using a command or instruction form. Alternate translation: “you must stay ... and you must keep” or “you should stay ... and you should keep” +8:34 eefz rc://*/ta/man/translate/figs-yousingular עֲלֵי⁠כֶֽם׃ 1 Here, the pronoun **you** is plural. It refers to Aaron and his sons, so use the plural form in your translation if your language marks that distinction. +8:35 v2rg rc://*/ta/man/translate/figs-yousingular תֵּשְׁב֨וּ & וּ⁠שְׁמַרְתֶּ֛ם & וְ⁠לֹ֣א תָמ֑וּתוּ 1 Here, the pronoun **you** is plural. It refers to Aaron and his sons, so use the plural form in your translation if your language marks that distinction. +8:35 i0s1 rc://*/ta/man/translate/figs-declarative תֵּשְׁב֨וּ & וּ⁠שְׁמַרְתֶּ֛ם 1 These expressions use a future statement to give an instruction or command. If it would be helpful in your language, you could translate these words using a command or instruction form. Alternate translation: “you must stay … and you must keep” or “you should stay … and you should keep” 8:35 oxn1 rc://*/ta/man/translate/writing-poetry וּ⁠שְׁמַרְתֶּ֛ם אֶת־מִשְׁמֶ֥רֶת יְהוָ֖ה 1 Words from the same root are repeated for emphasis. The word **watch** is from the same root as the verb **keep**. You may be able to use the same construction in your language to express the meaning here. Alternatively, your language may have another way of showing the emphasis. -8:35 h75b rc://*/ta/man/translate/figs-explicit וּ⁠שְׁמַרְתֶּ֛ם אֶת־מִשְׁמֶ֥רֶת יְהוָ֖ה 1 To **keep** the **watch of Yahweh** does not mean to stand and guard the entrance to the sacred tent. Rather, the expression means to carefully avoid what Yahweh has commanded his people not to do, in other words, his prohibitions. If this meaning would not be clear, consider stating the meaning plainly. Alternate translation: “and you will carefully keep Yahweh’s instructions about what you are not to do” +8:35 h75b rc://*/ta/man/translate/figs-explicit וּ⁠שְׁמַרְתֶּ֛ם אֶת־מִשְׁמֶ֥רֶת יְהוָ֖ה 1 To **keep** the **watch of Yahweh** does not mean to stand and guard the entrance to the sacred tent. Rather, the expression means to carefully avoid his prohibitions, the things Yahweh has commanded his people not to do. If this meaning would not be clear, consider stating the meaning plainly. Alternate translation: “and you will carefully keep Yahweh’s instructions about what you are not to do” 8:35 b94k rc://*/ta/man/translate/grammar-connect-logic-result וְ⁠לֹ֣א תָמ֑וּתוּ 1 The word **and** here indicates that what follows is a result of what came before. Use a connector in your language that makes it clear that what follows is a result of what came before. It may be helpful to begin a new sentence here. Alternate translation, with a period before: “If you do this, you will not die” 8:35 m25h rc://*/ta/man/translate/figs-activepassive כִּי־כֵ֖ן צֻוֵּֽיתִי׃ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “because thus Yahweh commanded me” 8:35 mvnl rc://*/ta/man/translate/grammar-connect-logic-result כִּי־כֵ֖ן צֻוֵּֽיתִי׃ 1 The word translated as **because** indicates that what follows is a reason for what came before. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation, with a period before: “You should do all this because thus I have been commanded” -8:35 fol0 rc://*/ta/man/translate/writing-pronouns צֻוֵּֽיתִי׃ 1 Here, **I** refers to Moses. If this would not be clear in your language, consider making the referent explicit. Alternate translation: “I, Moses, have been commanded” +8:35 fol0 rc://*/ta/man/translate/writing-pronouns צֻוֵּֽיתִי׃ 1 Here the pronoun **I** refers to Moses. If this would not be clear in your language, consider making the referent explicit. Alternate translation: “I, Moses, have been commanded” 8:36 bb62 rc://*/ta/man/translate/figs-synecdoche אֲשֶׁר־צִוָּ֥ה יְהוָ֖ה בְּ⁠יַד־מֹשֶֽׁה׃ס 1 The expression **by the hand of Moses** uses one part of a person, the **hand**, to represent all of a person. If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: “that Yahweh commanded through Moses” -9:intro s8cl 0 # Leviticus 9 General Notes\n\n## Structure and formatting\n\nAaron begins to function as the high priest in this chapter. (See: [[rc://*/tw/dict/bible/kt/highpriest]])\n\n## Special concepts in this chapter\n\n### Following Yahweh’s instructions\n\nGreat care is taken to show that Aaron perfectly followed Yahweh’s instructions. Moses records every detail to show how Aaron correctly followed Yahweh.\n\n## Other possible translation difficulties in this chapter\n\n### “Fire came out from Yahweh”\n\nAaron did not create the fire that consumed his sacrifice. Instead, Yahweh miraculously began the fire which consumed the sacrifice. This showed that the sacrifice was acceptable to him. (See: [[rc://*/tw/dict/bible/kt/miracle]]) +9:intro s8cl 0 # Leviticus 9 General Notes\n\n## Structure and Formatting\n\nAaron begins to function as the high priest in this chapter. (See: [[rc://*/tw/dict/bible/kt/highpriest]])\n\n## Special Concepts in this Chapter\n\n### Following Yahweh’s instructions\n\nGreat care is taken to show that Aaron perfectly followed Yahweh’s instructions. Moses records every detail to show how Aaron correctly followed Yahweh.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### “Fire came out from Yahweh”\n\nAaron did not create the fire that consumed his sacrifice. Instead, Yahweh miraculously began the fire which consumed the sacrifice. This showed that the sacrifice was acceptable to him. (See: [[rc://*/tw/dict/bible/kt/miracle]]) 9:1 ksc2 rc://*/ta/man/translate/translate-ordinal בַּ⁠יּ֣וֹם הַ⁠שְּׁמִינִ֔י 1 The word **eighth** is the ordinal number for eight. -9:1 rp4k rc://*/ta/man/translate/figs-explicit בַּ⁠יּ֣וֹם הַ⁠שְּׁמִינִ֔י 1 The **eighth day** is the first day after the seven-day period of the ordination ceremony. Alternate translation: “on the first day after the ordination ceremony had finished” +9:1 rp4k rc://*/ta/man/translate/figs-explicit בַּ⁠יּ֣וֹם הַ⁠שְּׁמִינִ֔י 1 The **eighth day** is the first day after the seven-day period of the ordination ceremony. Alternate translation: “on the first day after the ordination ceremony was completed” 9:2 jvuc rc://*/ta/man/translate/figs-explicit עֵ֣גֶל בֶּן־בָּקָ֧ר לְ⁠חַטָּ֛את וְ⁠אַ֥יִל לְ⁠עֹלָ֖ה תְּמִימִ֑ם 1 As the General Introduction to Leviticus discusses, the word **perfect** here refers to an animal that is an exemplary representative of its species. Alternate translation: “an unblemished calf, a son of the cattle, for a sin offering, and an unblemished ram for a burnt offering” or "a calf without blemish, a son of the cattle, for a sin offering, and a ram without blemish for a burnt offering" 9:2 fik1 rc://*/ta/man/translate/translate-unknown עֵ֣גֶל 1 A **calf** is a young bovine. If your language does not have a word for this type of animal, consider using a generic expression. Alternate translation: “a young bovine” 9:2 dtge rc://*/ta/man/translate/figs-idiom בֶּן־בָּקָ֧ר 1 See how you translated this expression in [1:5](../01/05.md). @@ -895,41 +895,41 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 9:3 wxr1 rc://*/ta/man/translate/figs-declarative תְּדַבֵּ֣ר 1 This expression is using a future statement to give an instruction or command. If it would be helpful in your language, you could translate these words using a command or instruction form. Alternate translation: “you must speak” or ”speak” 9:3 s42l rc://*/ta/man/translate/figs-yousingular תְּדַבֵּ֣ר 1 Here, **you** is singular. It refers to Aaron, so use the singular form in your translation if your language marks that distinction. 9:3 xwgi rc://*/ta/man/translate/writing-quotations לֵ⁠אמֹ֑ר 1 The word translated **saying** introduces a direct quotation. In your translation, consider ways in which you might introduce this quotation naturally in your language. -9:3 nq8j rc://*/ta/man/translate/figs-possession שְׂעִיר־עִזִּים֙ 1 The expression **a buck of the goats** used the possessive form to refer to a male goat that belongs to the class of animals also called goats. If your language possesses a specific term for a male goat, consider using it here, or use a generic expression. Alternate translation: “an adult male goat” -9:3 unc9 rc://*/ta/man/translate/figs-genericnoun עִזִּים֙ 1 The expression **the goats** does not refer to a specific group of animals. It describes any groups of animals that an Israelite might own. Express this in the way that would be most natural in your language. Alternate translation: “the goats that you own” +9:3 nq8j rc://*/ta/man/translate/figs-possession שְׂעִיר־עִזִּים֙ 1 The expression **a buck of the goats** used the possessive form to refer to a male goat that belongs to the class of animals also called goats. If your language possesses a specific term for a male goat, consider using it here or use a generic expression. Alternate translation: “an adult male goat” +9:3 unc9 rc://*/ta/man/translate/figs-genericnoun עִזִּים֙ 1 The expression **the goats** does not refer to a specific group of goats. It describes any groups of goats that an Israelite might own. Express this in the way that would be most natural in your language. Alternate translation: “the goats that you own” 9:3 ah79 rc://*/ta/man/translate/figs-idiom וְ⁠עֵ֨גֶל וָ⁠כֶ֧בֶשׂ בְּנֵי־שָׁנָ֛ה תְּמִימִ֖ם 1 The expression **a son of a year** is an idiom that refers to an animal that is a year old. If your language has a similar idiom, consider using it here. If not, state the meaning plainly. Alternate translation: “and a perfect calf and a perfect lamb that are a year old” or “and a perfect calf and a perfect lamb that are twelve months of age” 9:4 gz2r rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֣י יְהוָ֔ה 1 See how you translated this expression in [1:5](../01/05.md). Alternate translation: “in Yahweh’s presence” or “in the precincts of the sacred tent where Yahweh lives among the Israelites” 9:4 fei7 rc://*/ta/man/translate/figs-activepassive וּ⁠מִנְחָ֖ה בְּלוּלָ֣ה בַ⁠שָּׁ֑מֶן 1 See how you translated this expression in [7:10](../07/10.md). 9:4 l9yn rc://*/ta/man/translate/grammar-connect-logic-goal כִּ֣י הַ⁠יּ֔וֹם יְהוָ֖ה נִרְאָ֥ה אֲלֵי⁠כֶֽם׃ 1 Here, **for** marks Yahweh's appearing to the people of Israel as the goal or purpose of presenting all the sacrificial animals that Moses names here. Use a connector in your language that makes it clear that this is the purpose. It may be helpful to start a new sentence here. Alternate translation, with a period before: “You should do this because Yahweh will appear to you today” -9:4 rn4r rc://*/ta/man/translate/figs-yousingular אֲלֵי⁠כֶֽם׃ 1 Here, **you** is plural. It refers to the Israelite people, so use the plural form in your translation if your language marks that distinction. -9:5 o262 rc://*/ta/man/translate/writing-pronouns וַ⁠יִּקְח֗וּ 1 Here, **they** refers to the Israelite people, the “sons of Israel.” If it would be helpful to your readers, consider making the referent explicit. Alternate translation: “And the people of Israel brought” +9:4 rn4r rc://*/ta/man/translate/figs-yousingular אֲלֵי⁠כֶֽם׃ 1 Here, the pronoun **you** is plural. It refers to the Israelite people, so use the plural form in your translation if your language marks that distinction. +9:5 o262 rc://*/ta/man/translate/writing-pronouns וַ⁠יִּקְח֗וּ 1 The pronoun **they** refers to the Israelite people, the “sons of Israel.” If it would be helpful to your readers, consider making the referent explicit. Alternate translation: “And the people of Israel brought” 9:5 jx2j rc://*/ta/man/translate/figs-explicit אֵ֚ת אֲשֶׁ֣ר צִוָּ֣ה מֹשֶׁ֔ה 1 The expression **that which Moses commanded** refers to the five animals for the burnt, sin, and fellowship sacrifices and the loaves of bread for the grain offerings. These were referred to in [9:3–4](../09/03.md). If it would be helpful, consider making the referents explicit. Alternate translation: “the animals for the sacrifices and the grain offerings that Moses told them to bring” 9:5 jha5 rc://*/ta/man/translate/figs-idiom אֶל־פְּנֵ֖י אֹ֣הֶל מוֹעֵ֑ד 1 Here, **to the face of the tent of meeting** is an idiom that means “before the tent of meeting.” If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “to the front of the tent of meeting” 9:5 xpfc rc://*/ta/man/translate/translate-symaction וַֽ⁠יִּקְרְבוּ֙ כָּל־הָ֣⁠עֵדָ֔ה 1 See how you translated this symbolic action in [8:6](../08/06.md). -9:5 v2co rc://*/ta/man/translate/figs-metonymy וַ⁠יַּֽעַמְד֖וּ לִ⁠פְנֵ֥י יְהוָֽה׃ 1 Here, to **stand to the face of Yahweh** refers to the fact that the Israelite people came to stand before the altar, in the courtyard of the tent of meeting, where Yahweh lived among the Israelites. If it would be helpful in your language, consider stating this meaning plainly. Alternate translation: “and they stood in Yahweh’s presence within the precincts of the tent of meeting in which Yahweh lived among the Israelites” +9:5 v2co rc://*/ta/man/translate/figs-metonymy וַ⁠יַּֽעַמְד֖וּ לִ⁠פְנֵ֥י יְהוָֽה׃ 1 Here, to **stand to the face of Yahweh** refers to the fact that the Israelite people came to stand before the altar in the courtyard of the tent of meeting, where Yahweh lived among the Israelites. If it would be helpful in your language, consider stating this meaning plainly. Alternate translation: “and they stood in Yahweh’s presence within the precincts of the tent of meeting, in which Yahweh lived among the Israelites” 9:6 m2gr rc://*/ta/man/translate/figs-yousingular צִוָּ֥ה יְהוָ֖ה תַּעֲשׂ֑וּ 1 Here, **you** is plural. It refers to the Israelite people, so use the plural form in your translation if your language marks that distinction. 9:6 p7cq rc://*/ta/man/translate/figs-metonymy וְ⁠יֵרָ֥א אֲלֵי⁠כֶ֖ם כְּב֥וֹד יְהוָֽה 1 Here, the expression **the glory of Yahweh** refers to the earthly manifestation of Yahweh in the form of fire (see [9:23–24](../09/23.md)). If it would be helpful in your language, consider stating this meaning plainly. Alternate translation: “and Yahweh himself will appear to you in the form of heavenly fire” -9:7 k98c וַ⁠עֲשֵׂ֞ה אֶת־ חַטָּֽאתְ⁠ךָ֙ וְ⁠אֶת־ עֹ֣לָתֶ֔⁠ךָ & וַ⁠עֲשֵׂ֞ה אֶת־ קָרְבַּ֤ן הָ⁠עָם֙ 1 Alternate translation: “and prepare your sin offering and your burnt offering ... And prepare the offering of the people” -9:7 xst1 וְ⁠כַפֵּ֥ר בַּֽעַדְ⁠ךָ֖ וּ⁠בְעַ֣ד הָ⁠עָ֑ם & וְ⁠כַפֵּ֣ר בַּֽעֲדָ֔⁠ם 1 Alternate translation: “and make atonement for yourself and for the people ... and make atonement for them” +9:7 k98c וַ⁠עֲשֵׂ֞ה אֶת־ חַטָּֽאתְ⁠ךָ֙ וְ⁠אֶת־ עֹ֣לָתֶ֔⁠ךָ & וַ⁠עֲשֵׂ֞ה אֶת־ קָרְבַּ֤ן הָ⁠עָם֙ 1 Alternate translation: “and prepare your sin offering and your burnt offering … And prepare the offering of the people” +9:7 xst1 וְ⁠כַפֵּ֥ר בַּֽעַדְ⁠ךָ֖ וּ⁠בְעַ֣ד הָ⁠עָ֑ם & וְ⁠כַפֵּ֣ר בַּֽעֲדָ֔⁠ם 1 Alternate translation: “and make atonement for yourself and for the people … and make atonement for them” 9:7 caq0 rc://*/ta/man/translate/figs-abstractnouns וְ⁠כַפֵּ֥ר & וְ⁠כַפֵּ֣ר 1 See how you translated the similar expression in [1:4](../01/04.md). 9:7 kkgk rc://*/ta/man/translate/figs-possession אֶת־קָרְבַּ֤ן הָ⁠עָם֙ 1 The expression **the offering of the people** uses the possessive form to describe the sacrifices that Yahweh has commanded the people of Israel to bring. If your language would not use the possessive form for this, you could state the meaning plainly. Alternate translation: “the offering that Yahweh commanded the people to bring” -9:8 v2tu rc://*/ta/man/translate/figs-possession אֶת־עֵ֥גֶל הַ⁠חַטָּ֖את 1 The expression **the calf of the sin offering** uses the possessive form to describe a calf that is characterized by the fact that it has been chosen to be sacrificed as a sin offering. If your language would not use the possessive form for this, you could state the meaning plainly. Alternate translation: “the calf that he presented as a sin offering” -9:8 gnsj rc://*/ta/man/translate/figs-explicit אֲשֶׁר־לֽ⁠וֹ׃ 1 The expression **which was for himself** refers to the fact that this animal, the **calf of the sin offering**, was being offered for Aaron’s sake, and not for the people. If it would be helpful to your readers, consider stating the meaning plainly. Alternate translation: “which he offered to make atonement for himself” +9:8 v2tu rc://*/ta/man/translate/figs-possession אֶת־עֵ֥גֶל הַ⁠חַטָּ֖את 1 The expression **the calf of the sin offering** uses the possessive form to describe a calf that is sacrificed as a sin offering. If your language would not use the possessive form for this, you could state the meaning plainly. Alternate translation: “the calf that he presented as a sin offering” +9:8 gnsj rc://*/ta/man/translate/figs-explicit אֲשֶׁר־לֽ⁠וֹ׃ 1 The expression **which was for himself** refers to the fact that this animal, the **calf of the sin offering**, was being offered for Aaron’s sake and not for the sake of the people. If it would be helpful to your readers, consider stating the meaning plainly. Alternate translation: “which he offered to make atonement for himself” 9:9 q85r rc://*/ta/man/translate/figs-explicit וַ֠⁠יַּקְרִבוּ בְּנֵ֨י אַהֲרֹ֣ן אֶת־ הַ⁠דָּם֮ אֵלָי⁠ו֒ 1 This statement implies that the **sons of Aaron** collected the **blood** of the calf in a bowl as the blood drained. See how you handled the implied information in the similar expression in [1:5](../01/05.md). 9:9 ydrp rc://*/ta/man/translate/translate-symaction וַ֠⁠יַּקְרִבוּ בְּנֵ֨י אַהֲרֹ֣ן אֶת־הַ⁠דָּם֮ אֵלָי⁠ו֒ 1 See how you translated this symbolic action in [1:2](../01/02.md). -9:9 i8b4 rc://*/ta/man/translate/figs-explicit בְּנֵ֨י אַהֲרֹ֣ן 1 Here, **the sons of Aaron** literally refers to Aaron’s four historical sons and not to the entire priesthood. If it would be helpful in your language, consider making this explicit. Alternate translation, with a comma after: “Aaron’s four sons, Nadab, Abihu, Eleazar, and Ithamar” -9:9 pp9q rc://*/ta/man/translate/writing-pronouns וַ⁠יִּטְבֹּ֤ל אֶצְבָּע⁠וֹ֙ & וַ⁠יִּתֵּ֖ן & יָצַ֔ק 1 Here, the words **he** and **his** refer to Aaron. If it would be helpful in your language, consider making the referent explicit. Alternate translation: “and Aaron dipped his finger ... and Aaron gave it ... and he poured out” +9:9 i8b4 rc://*/ta/man/translate/figs-explicit בְּנֵ֨י אַהֲרֹ֣ן 1 Here, **the sons of Aaron** literally refers to Aaron’s own four sons and not to the entire priesthood. If it would be helpful in your language, consider making this explicit. Alternate translation, with a comma after: “Aaron’s four sons, Nadab, Abihu, Eleazar, and Ithamar” +9:9 pp9q rc://*/ta/man/translate/writing-pronouns וַ⁠יִּטְבֹּ֤ל אֶצְבָּע⁠וֹ֙ & וַ⁠יִּתֵּ֖ן & יָצַ֔ק 1 Here the pronouns **he** and **his** refer to Aaron. If it would be helpful in your language, consider making the referent explicit. Alternate translation: “and Aaron dipped his finger … and Aaron gave it … and he poured out” 9:9 dw7v rc://*/ta/man/translate/figs-idiom וַ⁠יִּתֵּ֖ן עַל־קַרְנ֣וֹת הַ⁠מִּזְבֵּ֑חַ 1 See how you translated this idiom in [4:7](../04/07.md). 9:9 pk8j rc://*/ta/man/translate/translate-unknown קַרְנ֣וֹת הַ⁠מִּזְבֵּ֑חַ 1 See how you translated this portion of the altar in [4:7](../04/07.md). 9:10 gqd4 וְ⁠אֶת־הַ⁠כְּלָיֹ֜ת וְ⁠אֶת־הַ⁠יֹּתֶ֤רֶת מִן־הַ⁠כָּבֵד֙ 1 See how you translated these internal organs in [3:4](../03/04.md). 9:10 henu rc://*/ta/man/translate/translate-unknown הִקְטִ֖יר הַ⁠מִּזְבֵּ֑חָ⁠ה 1 See how you translated this expression in [1:9](../01/09.md). 9:11 g8cw rc://*/ta/man/translate/figs-explicit וְ⁠אֶת־הַ⁠בָּשָׂ֖ר 1 Here, **the meat** refers to the portions of the calf of the sin offering that were to be taken outside of the camp and burned. According to [4:11](../04/11.md), this included the calf’s head, the legs, the remaining internal organs (other than the kidney and the liver), and any remaining meat (other than the breast meat and the right thigh). If it would be helpful to your readers, consider stating this meaning plainly. Alternate translation, with a comma after: “But the meat of the calf, along with its head and its legs, its entrails, its dung” 9:11 n477 rc://*/ta/man/translate/figs-explicitinfo שָׂרַ֣ף בָּ⁠אֵ֔שׁ 1 See how you handled the extra information in the similar expression in [6:30](../06/30.md). -9:11 qatp rc://*/ta/man/translate/writing-pronouns שָׂרַ֣ף בָּ⁠אֵ֔שׁ 1 Although it is unclear, it is likely that **he** here cannot refer to Aaron or to his sons or any of the priests, since burning the calf’s carcass outside of the camp had the potential to make them unclean. Thus, **he** here likely refers to another, unnamed Israelite. If it would be helpful to your readers, consider making this explicit. Alternate translation: “someone else burned with fire” or “another Israelite burned with fire” -9:12 ld7n rc://*/ta/man/translate/writing-pronouns וַ⁠יִּשְׁחַ֖ט אֶת־הָ⁠עֹלָ֑ה 1 Here, **he** refers to Aaron. If it would be helpful to your readers, consider making this explicit. Alternate translation: “And Aaron slaughtered the burnt offering” +9:11 qatp rc://*/ta/man/translate/writing-pronouns שָׂרַ֣ף בָּ⁠אֵ֔שׁ 1 Although it is unclear, it is likely that the pronoun **he** here cannot refer to Aaron or to his sons or any of the priests, since burning the calf’s carcass outside of the camp had the potential to make them unclean. Thus, **he** here likely refers to another, unnamed Israelite. If it would be helpful to your readers, consider making this explicit. Alternate translation: “someone else burned with fire” or “another Israelite burned with fire” +9:12 ld7n rc://*/ta/man/translate/writing-pronouns וַ⁠יִּשְׁחַ֖ט אֶת־הָ⁠עֹלָ֑ה 1 The pronoun **he** refers to Aaron. If it would be helpful to your readers, consider making this explicit. Alternate translation: “And Aaron slaughtered the burnt offering” 9:12 t13n rc://*/ta/man/translate/figs-explicit וַ֠⁠יַּמְצִאוּ בְּנֵ֨י אַהֲרֹ֤ן אֵלָי⁠ו֙ אֶת־ הַ⁠דָּ֔ם 1 As before, this expression implies that **the sons of Aaron** caught the **blood** in a bowl as the blood drained from the animal. See how you handled the implied information in the similar expression in [1:5](../01/05.md). 9:13 o1kk וְ⁠אֶת־הָ⁠עֹלָ֗ה הִמְצִ֧יאוּ אֵלָ֛י⁠ו לִ⁠נְתָחֶ֖י⁠הָ וְ⁠אֶת־הָ⁠רֹ֑אשׁ 1 Alternate translation: “And they brought the burnt offering to him, having cut it into its pieces, including the head” -9:13 ci8q rc://*/ta/man/translate/writing-pronouns וְ⁠אֶת־הָ⁠עֹלָ֗ה הִמְצִ֧יאוּ אֵלָ֛י⁠ו 1 Here, **they** refers to the sons of Aaron, while **him** refers to Aaron himself. If it would be helpful to your readers, consider making these referents explicit. Alternate translation: “And the burnt offering Aaron’s four sons brought to their father” +9:13 ci8q rc://*/ta/man/translate/writing-pronouns וְ⁠אֶת־הָ⁠עֹלָ֗ה הִמְצִ֧יאוּ אֵלָ֛י⁠ו 1 The pronoun **they** refers to the sons of Aaron, while the pronoun **him** refers to Aaron himself. If it would be helpful to your readers, consider making these referents explicit. Alternate translation: “And the burnt offering Aaron’s four sons brought to their father” 9:13 p2xd rc://*/ta/man/translate/translate-unknown וַ⁠יַּקְטֵ֖ר עַל־הַ⁠מִּזְבֵּֽחַ׃ 1 See how you translated this ritual action in [1:9](../01/09.md). 9:14 b7wy rc://*/ta/man/translate/translate-unknown וַ⁠יִּרְחַ֥ץ אֶת־הַ⁠קֶּ֖רֶב וְ⁠אֶת־הַ⁠כְּרָעָ֑יִם וַ⁠יַּקְטֵ֥ר עַל־הָ⁠עֹלָ֖ה הַ⁠מִּזְבֵּֽחָ⁠ה׃ 1 See how you translated these actions in [1:9](../01/09.md). 9:15 vae8 rc://*/ta/man/translate/writing-poetry וַ⁠יַּקְרֵ֕ב אֵ֖ת קָרְבַּ֣ן הָ⁠עָ֑ם 1 See how you translated the similar repetition of related words in [1:2](../01/02.md). @@ -940,37 +940,37 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 9:15 f5tq rc://*/ta/man/translate/translate-ordinal כָּ⁠רִאשֽׁוֹן 1 The word **first** is the ordinal number for one. The expression **the first one** refers to the calf that Aaron offered as a sin offering for himself. Alternate translation: “like the calf that Aaron offered as a sin offering for himself” 9:16 vyze rc://*/ta/man/translate/figs-explicit וַֽ⁠יַּעֲשֶׂ֖⁠הָ כַּ⁠מִּשְׁפָּֽט׃ 1 The expression **he did it according to the regulation** means that Aaron offered the burnt offering that the people required according to the instructions that Yahweh commanded in Leviticus 1. If it would be helpful to your readers, consider making this meaning plain. Alternate translation: “and he did it just as Yahweh had commanded” 9:17 rf9u rc://*/ta/man/translate/figs-explicit וַ⁠יְמַלֵּ֤א כַפּ⁠וֹ֙ מִמֶּ֔⁠נָּה 1 The expression **he filled his palm from it** refers to the priests’ practice of designating what portion of a grain offering would be burned by scooping out whatever he could fit in his open, upturned hand. This practice is described in [2:2](../02/02.md) and [5:12](../05/012.md). If it would be helpful to your readers, consider making this meaning plain. Alternate translation: “and Aaron filled his palm with a handful of the grain offering in order to designate how much he would burn on the altar” -9:17 myae rc://*/ta/man/translate/writing-quotations וַ⁠יַּקְטֵ֖ר עַל־הַ⁠מִּזְבֵּ֑חַ 1 Here, **it** refers not to the whole grain offering, but to the portion that Aaron scooped out with his palm. If it would be helpful to your readers, consider making this meaning plain. Alternate translation: “and he caused the portion of the grain offering that he scooped out with his palm to become smoke on the altar” +9:17 myae rc://*/ta/man/translate/writing-pronouns וַ⁠יַּקְטֵ֖ר עַל־הַ⁠מִּזְבֵּ֑חַ 1 Here, the pronoun **it** refers not to the whole grain offering, but to the portion that Aaron scooped out with his palm. If it would be helpful to your readers, consider making this meaning plain. Alternate translation: “and he caused the portion of the grain offering that he scooped out with his palm to become smoke on the altar” 9:17 xi9h rc://*/ta/man/translate/translate-unknown וַ⁠יַּקְטֵ֖ר עַל־הַ⁠מִּזְבֵּ֑חַ 1 See how you translated this expression in [1:9](../01/09.md). 9:17 a8bb rc://*/ta/man/translate/figs-explicit מִ⁠לְּ⁠בַ֖ד עֹלַ֥ת הַ⁠בֹּֽקֶר 1 The expression **the burnt offering of the morning** uses the possessive form to describe the burnt offering that was offered as the first sacrifice of each day. Normally, the priests would offer this burnt sacrifice in the morning before any other sacrifice. If it would be helpful to your readers, consider stating this meaning plainly. Alternate translation: “in addition to the burnt offering that had been offered earlier that morning as the usual first sacrifice of the day” -9:18 pdy2 rc://*/ta/man/translate/writing-pronouns וַ⁠יִּשְׁחַ֤ט 1 Although it is unclear, it is likely that **he** here refers to Aaron, who is offering this sacrifice on behalf of the whole people. If it would be helpful to your readers, consider making the referent explicit. Alternate translation: “And Aaron slaughtered” -9:18 zxfv rc://*/ta/man/translate/figs-possession וְ⁠אֶת־הָ⁠אַ֔יִל זֶ֥בַח הַ⁠שְּׁלָמִ֖ים 1 The expression **the ram of the sacrifice of the peace offerings** uses the possessive form to describe a ram that was characterized by the fact that it had been chosen to be the animal sacrifice for a peace offering. If it would be helpful to your readers, consider stating this meaning plainly. Alternate translation: “The ram that the people had presented to Aaron as the sacrifice for their peace offering” +9:18 pdy2 rc://*/ta/man/translate/writing-pronouns וַ⁠יִּשְׁחַ֤ט 1 Although it is unclear, it is likely that the pronoun **he** here refers to Aaron, who is offering this sacrifice on behalf of the whole people. If it would be helpful to your readers, consider making the referent explicit. Alternate translation: “And Aaron slaughtered” +9:18 zxfv rc://*/ta/man/translate/figs-possession וְ⁠אֶת־הָ⁠אַ֔יִל זֶ֥בַח הַ⁠שְּׁלָמִ֖ים 1 The expression **the ram of the sacrifice of the peace offerings** uses the possessive form to describe a ram that was chosen to be the animal sacrifice for a peace offering. If it would be helpful to your readers, consider stating this meaning plainly. Alternate translation: “The ram that the people had presented to Aaron as the sacrifice for their peace offering” 9:18 vtbh rc://*/ta/man/translate/figs-explicit אֲשֶׁ֣ר לָ⁠עָ֑ם 1 See how you translated the similar expression in [9:8](../09/08.md). 9:18 y9tz rc://*/ta/man/translate/figs-explicit וַ֠⁠יַּמְצִאוּ בְּנֵ֨י אַהֲרֹ֤ן אֶת־ הַ⁠דָּם֙ אֵלָ֔י⁠ו 1 As before, this expression implies that **the sons of Aaron** caught the **blood** in a bowl as the blood drained from the animal. See how you handled the implied information in the similar expression in [1:5](../01/05.md). -9:18 qkc8 rc://*/ta/man/translate/figs-explicit בְּנֵ֨י אַהֲרֹ֤ן 1 Here, the expression **the sons of Aaron** refers specifically to Aaron’s four male sons. If this would be unclear, given the previous use of this expression, consider making the meaning explicit. Alternate translation, with a comma after: “and Aaron's four sons, Nadab, Abihu, Eleazar, and Ithamar” +9:18 qkc8 rc://*/ta/man/translate/figs-explicit בְּנֵ֨י אַהֲרֹ֤ן 1 Here, the expression **the sons of Aaron** refers specifically to Aaron’s four male sons. If this would be unclear, given the previous use of this expression, consider making the meaning explicit. Alternate translation, with a comma after: “Aaron's four sons, Nadab, Abihu, Eleazar, and Ithamar,” 9:19 ju3w הָֽ⁠אַלְיָ֤ה & וְ⁠הַ⁠כְּלָיֹ֔ת וְ⁠יֹתֶ֖רֶת הַ⁠כָּבֵֽד׃ 1 See how you translated these fat portions and internal organs in [3:4](../03/04.md). 9:19 q1v7 rc://*/ta/man/translate/figs-explicit וְ⁠הַֽ⁠מְכַסֶּה֙ 1 The expression **that which covers** refers to the fat that covers the internal organs, as referenced in [3:3](../03/03.md) and elsewhere in Leviticus 1–7. Alternate translation: “and the fat covering the innards” -9:20 cb2c rc://*/ta/man/translate/writing-pronouns וַ⁠יָּשִׂ֥ימוּ 1 Here, **they** refers to the sons of Aaron. If it would be helpful to your readers, consider making the referent explicit. Alternate translation: “Aaron’s four sons put” -9:20 a6zh rc://*/ta/man/translate/figs-explicit אֶת־הַ⁠חֲלָבִ֖ים & הַ⁠חֲלָבִ֖ים 1 The expression **the fat** refers to all the portions of fat and the internal organs that were listed in the previous verse. If it would be helpful to your readers, consider making this explicit. Alternate translation: “all these portions of fat and the innards ... all these portions of fat and the innards” +9:20 cb2c rc://*/ta/man/translate/writing-pronouns וַ⁠יָּשִׂ֥ימוּ 1 The pronoun **they** refers here to the sons of Aaron. If it would be helpful to your readers, consider making the referent explicit. Alternate translation: “Aaron’s four sons put” +9:20 a6zh rc://*/ta/man/translate/figs-explicit אֶת־הַ⁠חֲלָבִ֖ים & הַ⁠חֲלָבִ֖ים 1 The expression **the fat** refers to all the portions of fat and the internal organs that were listed in the previous verse. If it would be helpful to your readers, consider making this explicit. Alternate translation: “all these portions of fat and the innards … all these portions of fat and the innards” 9:20 u277 rc://*/ta/man/translate/translate-unknown הֶ⁠חָז֑וֹת 1 See how you translated this portion of meat in [7:30](../07/30.md). 9:20 ftr5 rc://*/ta/man/translate/translate-unknown וַ⁠יַּקְטֵ֥ר הַ⁠חֲלָבִ֖ים הַ⁠מִּזְבֵּֽחָ⁠ה׃ 1 See how you translated this action in [1:9](../01/09.md). -9:20 c778 rc://*/ta/man/translate/writing-pronouns וַ⁠יַּקְטֵ֥ר הַ⁠חֲלָבִ֖ים הַ⁠מִּזְבֵּֽחָ⁠ה׃ 1 Here, **he** refers to Aaron. If it would be helpful to your readers, consider making this explicit. Alternate translation: “and Aaron caused the fat portions to become smoke on the altar” +9:20 c778 rc://*/ta/man/translate/writing-pronouns וַ⁠יַּקְטֵ֥ר הַ⁠חֲלָבִ֖ים הַ⁠מִּזְבֵּֽחָ⁠ה׃ 1 Here the pronoun **he** refers to Aaron. If it would be helpful to your readers, consider making this explicit. Alternate translation: “and Aaron caused the fat portions to become smoke on the altar” 9:21 lwm2 rc://*/ta/man/translate/translate-unknown שׁ֣וֹק הַ⁠יָּמִ֔ין 1 See how you translated this portion of meat in [7:32](../07/32.md). 9:21 m515 rc://*/ta/man/translate/translate-unknown הֵנִ֧יף אַהֲרֹ֛ן תְּנוּפָ֖ה 1 See how you translated this symbolic action and its corresponding type of offering in [7:30](../07/30.md). 9:21 ki59 rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֣י יְהוָ֑ה 1 See how you translated this idiom in [7:30](../07/30.md). 9:22 y35z rc://*/ta/man/translate/translate-symaction וַ⁠יִּשָּׂ֨א אַהֲרֹ֧ן אֶת־יד⁠ו אֶל־הָ⁠עָ֖ם 1 Lifting one's hands is a symbolic action that signals a physical posture of prayer. If this would not be clear to your readers, you could explain the significance of this action in the text or in a footnote. Alternate translation: “And Aaron lifted his hands toward the people so that he could pray for them” 9:22 xk8g rc://*/ta/man/translate/translate-blessing וַֽ⁠יְבָרְכֵ֑⁠ם 1 Aaron is asking Yahweh to bless the people. You could express this as either a blessing or a prayer, in whichever way is more natural in your language. Alternate translation: “and he prayed Yahweh’s blessing over the people” 9:22 ky92 וַ⁠יֵּ֗רֶד מֵ⁠עֲשֹׂ֧ת הַֽ⁠חַטָּ֛את וְ⁠הָ⁠עֹלָ֖ה וְ⁠הַ⁠שְּׁלָמִֽים׃ 1 The expression **And he came down** refers to the fact that Aaron was likely elevated off the ground, probably by means of stairs or a ramp, in order to offer the sacrifices on top of the altar. Consequently, Aaron would have been higher than where the people were standing. If it would be helpful, consider supplying this implied information. Alternate translation: “And, because Aaron was elevated above the people when he offered the sacrifices, he came down from making the sin offering and the burnt offering and the peace offerings” -9:23 lsoa rc://*/ta/man/translate/figs-distinguish וַ⁠יָּבֹ֨א מֹשֶׁ֤ה וְ⁠אַהֲרֹן֙ אֶל־אֹ֣הֶל מוֹעֵ֔ד וַ⁠יֵּ֣צְא֔וּ 1 These expressions may seem like consecutive actions. However, it is likely that Moses and Aaron went into the tent of meeting to talk with Yahweh and that they only came out again once they had done so. In your translation, make sure that these two actions do not appear to be immediately consecutive. Alternate translation: “And Moses and Aaron went into the tent of meeting. Sometime later, after they had met with Yahweh, they went out” +9:23 lsoa rc://*/ta/man/translate/figs-distinguish וַ⁠יָּבֹ֨א מֹשֶׁ֤ה וְ⁠אַהֲרֹן֙ אֶל־אֹ֣הֶל מוֹעֵ֔ד וַ⁠יֵּ֣צְא֔וּ 1 These expressions may seem like consecutive actions. However, it is likely that Moses and Aaron went into the tent of meeting to talk with Yahweh and that they only came out again once they had done so. In your translation, make sure that these two actions do not appear to be immediately consecutive. Alternate translation: “And Moses and Aaroncame into the tent of meeting. Sometime later, after they had met with Yahweh, they went out” 9:23 mr4h rc://*/ta/man/translate/translate-blessing וַֽ⁠יְבָרֲכ֖וּ אֶת־הָ⁠עָ֑ם 1 Aaron and Moses are asking Yahweh to bless **the people**. You could express this as either a blessing or a prayer, in whichever way is more natural in your language. Alternate translation: “and they prayed that Yahweh would bless the people” 9:23 d94f rc://*/ta/man/translate/figs-explicit וַ⁠יֵּרָ֥א כְבוֹד־ יְהוָ֖ה אֶל־ כָּל־ הָ⁠עָֽם 1 See how you translated the expression **the glory of Yahweh** in [9:6](../09/06.md). 9:24 v7ig rc://*/ta/man/translate/figs-metonymy מִ⁠לִּ⁠פְנֵ֣י יְהוָ֔ה וַ⁠תֹּ֨אכַל֙ 1 The expression **from before the face of Yahweh** likely means that the fire came from the direction of Yahweh’s presence in the Most Holy Place, where he lived among the Israelites. If it would be helpful to your readers, consider stating the meaning plainly. Alternate translation: “from Yahweh's presence in the Most Holy Place, where he lived among the Israelites” 9:24 m6fb rc://*/ta/man/translate/figs-metaphor וַ⁠תֹּ֨אכַל֙ עַל־הַ⁠מִּזְבֵּ֔חַ אֶת־הָ⁠עֹלָ֖ה וְ⁠אֶת־הַ⁠חֲלָבִ֑ים 1 This expression uses the image of **the fire** consuming or eating **the burnt offering** to refer to the process that the sacrifice undergoes as the fire burns it until it is completely ash. If your language has a similar idiom used of fire completely burning something, consider using it here. If not, consider using a generic expression. Alternate translation: “and it completely burned the burnt offering and the fat on the altar until it was nothing but ash” 9:24 m7g9 rc://*/ta/man/translate/figs-ellipsis וַ⁠יַּ֤רְא כָּל־הָ⁠עָם֙ 1 The expression *all the people saw** may leave out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “And all the people saw what happened” or “And all the people saw how the fire consumed the burnt offering and the fat on the altar” -9:24 e6ys rc://*/ta/man/translate/translate-symaction וַ⁠יָּרֹ֔נּוּ 1 Here, to shout is to cry out in joy with a loud voice. If this would not be clear in your language, consider stating the meaning explicitly. Alternate translation: “and they joyfully shouted” or “and they cheered loudly” -9:24 da35 rc://*/ta/man/translate/translate-symaction וַֽ⁠יִּפְּל֖וּ עַל־ פְּנֵי⁠הֶֽם 1 To fall on one’s **face** is a symbolic action. As an act of reverence, honor, and submission, It refers to either: (1) bowing on one’s knees with one’s face to the ground. If your language has a similar idiom to refer to bowing with respect to authority, consider using it here. If not, consider stating the meaning plainly. Alternate translation: “and they knelt down in respect and awe with their faces on the ground” or (2) laying flat on the ground. Alternate translation: “and they laid flat out on the ground” -10:intro qn6v 0 # Leviticus 10 General Notes\n\n## Structure and formatting\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in 10:3.\n\n## Special concepts in this chapter\n\n### Mourning\n\n## Other possible translation difficulties in this chapter\n\n### “Fire” -10:1 wogp rc://*/ta/man/translate/figs-explicit וַ⁠יִּקְח֣וּ 1 The word **And** indicates that the action of this chapter immediately follows what happened in the previous chapter. The events recorded here should be considered to be a continuation of the story of the ordination ceremony. In your translate, be sure to use a connecting word that signals this to your readers. +9:24 e6ys rc://*/ta/man/translate/translate-symaction וַ⁠יָּרֹ֔נּוּ 1 Here, **they shouted** means that they cried out in joy with a loud voice. If this would not be clear in your language, consider stating the meaning explicitly. Alternate translation: “and they joyfully shouted” or “and they cheered loudly” +9:24 da35 rc://*/ta/man/translate/translate-symaction וַֽ⁠יִּפְּל֖וּ עַל־ פְּנֵי⁠הֶֽם 1 To fall on one’s **face** is a symbolic action. As an act of reverence, honor, and submission, It refers to either: (1) bowing on one’s knees with one’s face to the ground. If your language has a similar idiom to refer to bowing with respect to authority, consider using it here. If not, consider stating the meaning plainly. Alternate translation: “and they knelt down in respect and awe with their faces on the ground” or (2) lying flat on the ground. Alternate translation: “and they lay flat out on the ground” +10:intro qn6v 0 # Leviticus 10 General Notes\n\n## Structure and Formatting\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in 10:3.\n\n## Special Concepts in this Chapter\n\n### Mourning\n\n## Other Possible Translation Difficulties in this Chapter\n\n### “Fire” +10:1 wogp rc://*/ta/man/translate/grammar-connect-words-phrases וַ⁠יִּקְח֣וּ 1 The word **And** indicates that the action of this chapter immediately follows what happened in the previous chapter. The events recorded here should be considered to be a continuation of the story of the ordination ceremony. In your translate, be sure to use a connecting word that signals this to your readers. 10:1 r6u3 rc://*/ta/man/translate/translate-names נָדָ֨ב וַ⁠אֲבִיה֜וּא 1 **Nadab** and **Abihu** are the names of Aaron’s sons. 10:1 ghd1 rc://*/ta/man/translate/translate-unknown מַחְתָּת֗⁠וֹ 1 A **censer** is a shallow metal container that priests could use to carry hot coals or ash. It is likely that these dishes could also be used to offer incense. If your language has a word for this religious object, consider using it here. If not, consider using a generic expression. Alternate translation: “his pan” 10:1 d3vv rc://*/ta/man/translate/figs-idiom וַ⁠יִּתְּנ֤וּ בָ⁠הֵן֙ אֵ֔שׁ 1 See how you translated this idiom in [1:7](../01/07.md). Alternate translation: “and they put fire in them” @@ -981,95 +981,94 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 10:1 b4s0 rc://*/ta/man/translate/figs-explicit אֵ֣שׁ זָרָ֔ה 1 It is likely that the expression **strange fire** means that either: (1) Nadab and Abihu had used burning coals that came from a common, everyday source rather than from a holy source, as Yahweh had commanded. Alternate translation: “common fire that was not set apart exclusively for Yahweh’s purposes” or (2) the incense that Nadab and Abihu placed on top of the burning coals was not the kind of incense that Yahweh had commanded should be offered in the tent of meeting. Alternate translation: “unauthorized incense” 10:1 afy8 rc://*/ta/man/translate/figs-metonymy אֵ֣שׁ 1 It is likely that **fire** refers to coals that Nadab and Abihu used to smolder the incense and cause it to smoke. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “coals” 10:1 it5c rc://*/ta/man/translate/figs-explicit אֲשֶׁ֧ר לֹ֦א צִוָּ֖ה אֹתָֽ⁠ם׃ 1 This expression refers to the fact that the **strange fire** that Nadab and Abihu offered was not what Yahweh had commanded. Alternate translation: “that was not what Yahweh had specifically commanded his priests to offer” -10:2 c7n7 rc://*/ta/man/translate/figs-distinguish אֵ֛שׁ 1 Here, **fire** means fire and not coals, as in the previous verse. The repetition of words is intended to be ironic. Nadab and Abihu offered fire, but fire consumed them in judgment. If your language has similar words for live coals and for fire that could preserve this irony, consider using those terms here. If not, be sure to translate this word as fire. +10:2 c7n7 rc://*/ta/man/translate/figs-distinguish אֵ֛שׁ 1 Here, **fire** means flames and not coals, as in the previous verse. The repetition of words is intended to be ironic. Nadab and Abihu offered fire, but fire consumed them in judgment. If your language has similar words for live coals and for flaming fire that could preserve this irony, consider using those terms here. If not, be sure to translate this word as fire. 10:2 et86 rc://*/ta/man/translate/figs-metonymy מִ⁠לִּ⁠פְנֵ֥י יְהוָ֖ה 1 See how you translated this expression in [1:5](../01/05.md). Alternate translation: “from the Holy of Holies where Yahweh lived among the Israelites” or “from Yahweh’s presence” 10:2 f9fy rc://*/ta/man/translate/figs-metaphor וַ⁠תֹּ֣אכַל אוֹתָ֑⁠ם 1 The author of Leviticus uses the image of the **fire** consuming or eating Aaron’s two sons to refer to the process that the sacrifice undergoes as the fire burns it until it is completely ash. If your language has a similar idiom used of fire completely burning something, consider using it here. If not, consider using a generic expression. Alternate translation: “and it completely burned them until they were nothing but ash” 10:2 c893 rc://*/ta/man/translate/figs-metonymy וַ⁠יָּמֻ֖תוּ לִ⁠פְנֵ֥י יְהוָֽה 1 See how you translated this expression in [1:5](../01/05.md). Alternate translation: “And they died in the precincts of the tent of meeting where Yahweh lived among the Israelites” or “And they died in Yahweh’s presence” 10:3 pl7g rc://*/ta/man/translate/figs-quotesinquotes הוּא֩ אֲשֶׁר־ דִּבֶּ֨ר יְהוָ֤ה׀ לֵ⁠אמֹר֙ בִּ⁠קְרֹבַ֣⁠י אֶקָּדֵ֔שׁ וְ⁠עַל־ פְּנֵ֥י כָל־ הָ⁠עָ֖ם אֶכָּבֵ֑ד 1 This has a quotation within a quotation. You can state this as an indirect quotation. Alternate translation: “This is what Yahweh spoke when he said that he would show himself to be holy among those who draw near to him and that he would be honored on the faces of all the people” 10:3 gef8 rc://*/ta/man/translate/writing-quotations לֵ⁠אמֹר֙ 1 The word translated **saying** introduces a direct quotation. In your translation, consider ways in which you might introduce this quotation naturally in your language. -10:3 c9g1 rc://*/ta/man/translate/figs-explicit בִּ⁠קְרֹבַ֣⁠י 1 The phrase **those who come near me** refers to either: (1) the priests that draw near to Yahweh in order to offer sacrifices to him. Alternate translation: “among the priests who offer sacrifices to me” or (2) all the people who draw near to Yahweh in order to offer sacrifices to him. Alternate translation: “among everyone who offers sacrifices to me” -10:3 p7vy rc://*/ta/man/translate/figs-explicit אֶקָּדֵ֔שׁ 1 The expression **I will show myself to be holy** means that, by killing Aaron’s sons, either: (1) Yahweh demonstrated that he alone is God by showing that he is not only set apart from sin but also perfect and powerful. Alternate translation: “I will show that I am God and that I alone am set apart from sin” or (2) Yahweh removed the impurity caused by the sins of Nadab and Abihu, thus purifying himself. Alternate translation: “I will purify myself from the impurity of people’s sin” -10:3 pag5 rc://*/ta/man/translate/figs-activepassive אֶקָּדֵ֔שׁ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “I will make them see that I am holy” +10:3 c9g1 rc://*/ta/man/translate/figs-explicit בִּ⁠קְרֹבַ֣⁠י 1 The phrase **those who draw near me** refers to either: (1) the priests who draw near to Yahweh in order to offer sacrifices to him. Alternate translation: “among the priests who offer sacrifices to me” or (2) all the people who draw near to Yahweh in order to offer sacrifices to him. Alternate translation: “Among everyone who offers sacrifices to me” +10:3 p7vy rc://*/ta/man/translate/figs-explicit אֶקָּדֵ֔שׁ 1 The expression **I will show myself to be holy** means that, by killing Aaron’s sons who had sinned, either: (1) Yahweh demonstrated that he alone is God by showing that he is not only set apart from sin but also perfect and powerful. Alternate translation: “I will show that I am God and that I alone am set apart from sin” or (2) Yahweh removed the impurity caused by the sins of Nadab and Abihu, thus purifying himself. Alternate translation: “I will purify myself from the impurity of people’s sin” 10:3 kpac rc://*/ta/man/translate/figs-metonymy וְ⁠עַל־פְּנֵ֥י כָל־הָ⁠עָ֖ם 1 Here, the **face** of **all the people** refers to the people's faculties of sight and, by extension, what they can see. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “And in the sight of all the people” 10:3 py8y rc://*/ta/man/translate/figs-activepassive אֶכָּבֵ֑ד 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “I will demonstrate that people should honor me” 10:4 qzy6 rc://*/ta/man/translate/translate-names מִֽישָׁאֵל֙ & אֶלְצָפָ֔ן & בְּנֵ֥י עֻזִּיאֵ֖ל 1 **Mishael** and **Elzaphan** are the names of Aaron’s cousins, the sons of his uncle, **Uzziel**. 10:4 o9ui rc://*/ta/man/translate/translate-names עֻזִּיאֵ֖ל 1 **Uzziel** is the name of Aaron’s uncle. 10:4 tu5m rc://*/ta/man/translate/translate-kinship דֹּ֣ד אַהֲרֹ֑ן 1 Here the term **uncle** specifically refers to Aaron's father's brother. If your language has a specific word for an **uncle**, it would be appropriate to use it here. If not, consider using a generic expression. Alternate translation: “Aaron's father's brother” -10:4 etlw rc://*/ta/man/translate/translate-symaction קִ֠רְב֞וּ 1 To **present** oneself is a symbolic action that refers to bringing oneself into Yahweh’s presence to do his purposes. If this expression would be confusing to your readers, consider stating the meaning plainly. Alternate translation, with a period following: “Come near to the precincts of the tent of meeting where Yahweh lives among the Israelites and be ready to do what Yahweh requires of you” +10:4 etlw rc://*/ta/man/translate/translate-symaction קִ֠רְב֞וּ 1 To **present** oneself is a symbolic action that refers to bringing oneself into Yahweh’s presence to do his purposes. If it would be helpful to your readers, consider stating the meaning plainly. Alternate translation, with a period following: “Come near to the precincts of the tent of meeting where Yahweh lives among the Israelites and be ready to do what Yahweh requires of you” 10:4 tus1 rc://*/ta/man/translate/figs-idiom שְׂא֤וּ אֶת־אֲחֵי⁠כֶם֙ 1 To **lift** something can mean to carry it. If your language has a similar idiom, consider using it here. If not, consider stating the meaning plainly. Alternate translation: “and carry your brothers” 10:4 bt7v rc://*/ta/man/translate/figs-metaphor אֶת־ אֲחֵי⁠כֶם֙ 1 Here, the word **brothers** refers either: (1) to close family relations. Alternate translation: “your close family members” or (2) to fellow Israelites who are to consider one another as members of a single extended family. Alternate translation: “your fellow Israelites” 10:4 m9ht rc://*/ta/man/translate/figs-yousingular אֶת־אֲחֵי⁠כֶם֙ 1 Here, **your** is plural. It refers to Mishael and Elzaphan, so use the plural form in your translation if your language marks that distinction. 10:4 wutc rc://*/ta/man/translate/figs-idiom מֵ⁠אֵ֣ת פְּנֵי־הַ⁠קֹּ֔דֶשׁ 1 Here, **from the face of the Holy Place** is an idiom that refers to the location in front of the Holy Place, likely the courtyard in front of the curtain that hung over the entrance to the Holy of Holies. If this phrase does not have that meaning in your language, you could use an idiom from your language that does have this meaning or state the meaning plainly. Alternate translation: “from the space in front of the Holy of Holies within the tent of meeting” -10:4 k1n1 rc://*/ta/man/translate/figs-explicit הַ⁠קֹּ֔דֶשׁ 1 The **Holy Place** refers to the inner tent inside of which the Holy of Holies was located. If it would be helpful in your language, consider making the meaning clear. Alternate translation: “the inner sanctuary which houses the Holy of Holies” +10:4 k1n1 rc://*/ta/man/translate/figs-explicit הַ⁠קֹּ֔דֶשׁ 1 The **Holy Place** refers to the inner tent, inside of which the Holy of Holies was located. If it would be helpful in your language, consider making the meaning clear. Alternate translation: “the inner sanctuary, which houses the Holy of Holies” 10:5 qi3k rc://*/ta/man/translate/translate-symaction וַֽ⁠יִּקְרְב֗וּ 1 See how you translated this symbolic action in [1:2](../01/02.md). 10:5 vv6w rc://*/ta/man/translate/figs-explicit וַ⁠יִּשָּׂאֻ⁠ם֙ בְּ⁠כֻתֳּנֹתָ֔⁠ם 1 Mishael and Elzaphan carry Nadab and Abihu **by their tunics** so as to not come in direct contact with a dead body, which would make Mishael and Elzaphan ceremonially unclean. If it would be helpful in your language, consider providing this implied information in a footnote or in the text of your translation. Alternate translation: “and, because they did not want to become unclean by touching a dead body, they lifted them by their tunics” -10:5 x91o rc://*/ta/man/translate/figs-idiom וַ⁠יִּשָּׂאֻ⁠ם֙ 1 To **lift** something means to carry it. If your language has a similar idiom, consider using it here. If not, consider stating the meaning plainly. Alternate translation: “and they carried them” -10:5 lmx1 rc://*/ta/man/translate/writing-pronouns וַ⁠יִּשָּׂאֻ⁠ם֙ 1 Here, **them** refers to the bodies of Nadab and Abihu. If it would be helpful in your language, consider making the referent clear. Alternate translation: “and they lifted the bodies of Nadab and Abihu” +10:5 x91o rc://*/ta/man/translate/figs-idiom וַ⁠יִּשָּׂאֻ⁠ם֙ 1 The phrase **they lifted them** means that they carried them. If your language has a similar idiom, consider using it here. If not, consider stating the meaning plainly. Alternate translation: “and they carried them” +10:5 lmx1 rc://*/ta/man/translate/writing-pronouns וַ⁠יִּשָּׂאֻ⁠ם֙ 1 Here the pronoun **them** refers to the bodies of Nadab and Abihu. If it would be helpful in your language, consider making the referent clear. Alternate translation: “and they lifted the bodies of Nadab and Abihu” 10:5 g8xv rc://*/ta/man/translate/translate-unknown בְּ⁠כֻתֳּנֹתָ֔⁠ם 1 See how you translated this article of clothing in [8:7](../08/07.md). -10:5 aswh rc://*/ta/man/translate/writing-pronouns בְּ⁠כֻתֳּנֹתָ֔⁠ם 1 Here, **their** could refer to (1) Nadab and Abihu. Alternate translation: “by Nadab and Abihu’s tunics” or (2) Mishael and Elzaphan. Alternate translation: “by Mishael and Elzaphan’s tunics” +10:5 aswh rc://*/ta/man/translate/writing-pronouns בְּ⁠כֻתֳּנֹתָ֔⁠ם 1 Here the possessive pronoun **their** could refer to (1) Nadab and Abihu. Alternate translation: “by Nadab and Abihu’s tunics” or (2) Mishael and Elzaphan. Alternate translation: “by Mishael and Elzaphan’s tunics” 10:6 w2ql rc://*/ta/man/translate/translate-names וּ⁠לְ⁠אֶלְעָזָר֩ וּ⁠לְ⁠אִֽיתָמָ֨ר 1 **Eleazar** and **Ithamar** are the names of Aaron’s two remaining sons. -10:6 jqvz rc://*/ta/man/translate/writing-pronouns ׀ בָּנָ֜י⁠ו 1 Here, **his** refers to Aaron. If it would be helpful in your language, consider making the referent clear. Alternate translation: “Aaron’s sons” +10:6 jqvz rc://*/ta/man/translate/writing-pronouns ׀ בָּנָ֜י⁠ו 1 Here the pronoun **his** refers to Aaron. If it would be helpful in your language, consider making the referent clear. Alternate translation: “Aaron’s sons” 10:6 zau7 rc://*/ta/man/translate/translate-symaction רָֽאשֵׁי⁠כֶ֥ם אַל־ תִּפְרָ֣עוּ׀ וּ⁠בִגְדֵי⁠כֶ֤ם לֹֽא־ תִפְרֹ֨מוּ֙ 1 These are symbolic actions associated with mourning for dead relatives. If your language does not have similar actions associated with a period of mourning, consider explaining the meaning of these actions in a footnote or in the text of your translation. Alternate translation: “Do not mourn for your relatives by letting your heads be loose or by tearing your clothes” -10:6 hutl rc://*/ta/man/translate/figs-metonymy רָֽאשֵׁי⁠כֶ֥ם אַל־תִּפְרָ֣עוּ ׀ 1 Here, the word **heads** refers to the hair of one’s head by association, so the expression **Do not let your heads be loose** refers to letting one’s hair hang down disheveled and unkempt. It is implied that Aaron’s sons’ hair was long enough to hang down over their heads. As the previous note suggests, this was a common practice associated with mourning for a dead relative. If it would be helpful in your language, consider stating the meaning plainly. Alternate translation: “Do not let your long hair hang down loose” -10:6 qzuj rc://*/ta/man/translate/figs-yousingular רָֽאשֵׁי⁠כֶ֥ם & וּ⁠בִגְדֵי⁠כֶ֤ם & וְ⁠לֹ֣א תָמֻ֔תוּ & וַ⁠אֲחֵי⁠כֶם֙ 1 Here, **you** and **your** are plural. They refer to Aaron’s sons, Eleazar and Ithamar, so use the plural form in your translation if your language marks that distinction. -10:6 viun rc://*/ta/man/translate/writing-pronouns יִקְצֹ֑ף 1 Here, **he** refers to Yahweh. If it would be helpful in your language, consider making the referent clear. Alternate translation: “Yahweh will not be angry” -10:6 s1o8 rc://*/ta/man/translate/figs-parallelism וַ⁠אֲחֵי⁠כֶם֙ כָּל־בֵּ֣ית יִשְׂרָאֵ֔ל 1 These two phrases mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the phrases in a way that shows that the second phrase is repeating the first one, not saying something additional. Alternate translation: “But the whole house of Israel, who are your brothers” +10:6 hutl rc://*/ta/man/translate/figs-metonymy רָֽאשֵׁי⁠כֶ֥ם אַל־תִּפְרָ֣עוּ ׀ 1 Here, the word **heads** refers by association to the hair of one’s head, so the expression **Do not let your heads be loose** refers to letting one’s hair hang down disheveled and unkempt. It is implied that Aaron’s sons’ hair was long enough to hang down over their heads. As the previous note suggests, this was a common practice associated with mourning for a dead relative. If it would be helpful in your language, consider stating the meaning plainly. Alternate translation: “Do not let your long hair hang down loose” +10:6 qzuj rc://*/ta/man/translate/figs-yousingular רָֽאשֵׁי⁠כֶ֥ם & וּ⁠בִגְדֵי⁠כֶ֤ם & וְ⁠לֹ֣א תָמֻ֔תוּ & וַ⁠אֲחֵי⁠כֶם֙ 1 The pronouns **you** and **your** are plural. They refer to Aaron’s sons, Eleazar and Ithamar, so use the plural form in your translation if your language marks that distinction. +10:6 viun rc://*/ta/man/translate/writing-pronouns יִקְצֹ֑ף 1 The pronoun **he** refers to Yahweh. If it would be helpful in your language, consider making the referent clear. Alternate translation: “Yahweh will not be angry” +10:6 s1o8 rc://*/ta/man/translate/figs-parallelism וַ⁠אֲחֵי⁠כֶם֙ כָּל־בֵּ֣ית יִשְׂרָאֵ֔ל 1 These two phrases mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the phrases in a way that shows that the second phrase is repeating the first one, not saying something additional. Alternate translation: “But the whole house of Israel, your brothers” 10:6 pe72 rc://*/ta/man/translate/figs-metaphor וַ⁠אֲחֵי⁠כֶם֙ 1 Here, the word **brothers** does not mean male relatives. Rather, it likely refers to all their fellow Israelites, who were to be considered to be members of a single extended family. Alternate translation: “But all your fellow Israelites” 10:6 cbn7 rc://*/ta/man/translate/figs-metonymy כָּל־ בֵּ֣ית יִשְׂרָאֵ֔ל 1 Here, **house** refers to the whole people of Israel. If it would be helpful in your language, consider stating the meaning plainly. Alternate translation: “all the people of Israel” 10:6 d6t9 rc://*/ta/man/translate/figs-declarative יִבְכּוּ֙ 1 This expression uses a future statement to give an instruction or command. If it would be helpful in your language, you could translate these words using a command or instruction form. Alternate translation: “should weep” or “must weep” -10:6 g4h2 rc://*/ta/man/translate/writing-poetry הַ⁠שְּׂרֵפָ֔ה אֲשֶׁ֖ר שָׂרַ֥ף יְהוָֽה 1 Here, a verb and its object come from the same root. The phrase **he burned** translates a verb that is related to the noun translated **burning**. The repetition of related words adds emphasis to the statement. If your language can repeat words for emphasis and your language has comparable terms that you can use in your own translation, it would be appropriate to use that construction here in your translation. +10:6 g4h2 rc://*/ta/man/translate/writing-poetry הַ⁠שְּׂרֵפָ֔ה אֲשֶׁ֖ר שָׂרַ֥ף יְהוָֽה 1 Here, a verb and its object come from the same root. The phrase **he burned** translates as a verb that is related to the noun translated **burning**. The repetition of related words adds emphasis to the statement. If your language can repeat words for emphasis and your language has comparable terms that you can use in your own translation, it would be appropriate to use that construction here in your translation. 10:6 pcx5 rc://*/ta/man/translate/figs-explicit אֶת־הַ⁠שְּׂרֵפָ֔ה אֲשֶׁ֖ר שָׂרַ֥ף יְהוָֽה׃ 1 The word **burning** refers to the fire that came out from the Holy Place and consumed Nadab and Abihu. If this would not be clear in your language, consider stating the meaning plainly. Alternate translation: “for the way that Yahweh completely destroyed Nadab and Abihu with fire” -10:7 iyos rc://*/ta/man/translate/figs-yousingular לֹ֤א תֵֽצְאוּ֙ & תָּמֻ֔תוּ & עֲלֵי⁠כֶ֑ם 1 Here, **you** is plural. It refers to Eleazar and Ithamar, so use the plural form in your translation if your language marks that distinction. +10:7 iyos rc://*/ta/man/translate/figs-yousingular לֹ֤א תֵֽצְאוּ֙ & תָּמֻ֔תוּ & עֲלֵי⁠כֶ֑ם 1 Here the pronoun **you** is plural. It refers to Eleazar and Ithamar, so use the plural form in your translation if your language marks that distinction. 10:7 gymx rc://*/ta/man/translate/figs-declarative לֹ֤א תֵֽצְאוּ֙ 1 The expression **you shall not go out** uses a future statement to give an instruction or command. If it would be helpful in your language, you could translate these words using a command or instruction form. Alternate translation: “you must not go out” or “do not go out” 10:7 xne1 rc://*/ta/man/translate/grammar-connect-logic-result כִּי־ 1 The word translated as **for** indicates that what follows is a reason for what came before. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation, with a period before: “This is because” -10:7 pdx7 rc://*/ta/man/translate/figs-possession שֶׁ֛מֶן מִשְׁחַ֥ת יְהוָ֖ה 1 The expression **the oil of the anointing of Yahweh** uses the possessive form to describe oil that is characterized by the fact that it is used to anoint people for service to Yahweh. If your language would not use the possessive form for this, you could state the meaning with a generic expression. Alternate translation: “the special oil that is used to set people apart to serve as priests to Yahweh” +10:7 pdx7 rc://*/ta/man/translate/figs-possession שֶׁ֛מֶן מִשְׁחַ֥ת יְהוָ֖ה 1 The expression **the oil of the anointing of Yahweh** uses the possessive form to describe oil that is used to anoint people for service to Yahweh. If your language would not use the possessive form for this, you could state the meaning with a generic expression. Alternate translation: “the special oil that is used to set people apart to serve as priests to Yahweh” 10:7 u594 rc://*/ta/man/translate/figs-metonymy וַֽ⁠יַּעֲשׂ֖וּ כִּ⁠דְבַ֥ר מֹשֶֽׁה 1 The term **word** is being used to mean the message that Moses spoke. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “And they did exactly what Moses told them to do” -10:7 mo1n rc://*/ta/man/translate/writing-pronouns וַֽ⁠יַּעֲשׂ֖וּ 1 Here, **they** refers to Eleazar and Ithamar, Aaron’s two remaining sons. If it would be helpful in your language, consider making the referent clear. Alternate translation: “And Eleazar and Ithamar did” +10:7 mo1n rc://*/ta/man/translate/writing-pronouns וַֽ⁠יַּעֲשׂ֖וּ 1 Here, the pronoun **they** refers to Eleazar and Ithamar, Aaron’s two remaining sons. If it would be helpful in your language, consider making the referent clear. Alternate translation: “And Eleazar and Ithamar did” 10:8 xdru rc://*/ta/man/translate/writing-quotations לֵ⁠אמֹֽר׃ 1 The word translated **saying** introduces a direct quotation. In your translation, consider ways in which you might introduce this quotation naturally in your language. -10:9 sezj rc://*/ta/man/translate/translate-unknown וְ⁠שֵׁכָ֞ר 1 Here, **beer** is likely a fermented and alcoholic beverage made from brewing wheat, barley, or other grains. If your language has a word for this beverage, consider using it here. If not, consider using a generic expression. Alternate translation: “or other alcoholic beverage” -10:9 h40l rc://*/ta/man/translate/figs-yousingular אַתָּ֣ה ׀ וּ⁠בָנֶ֣י⁠ךָ אִתָּ֗⁠ךְ 1 Here, **you** is singular. It refers to Aaron, so use the singular form in your translation if your language marks that distinction. -10:9 jjm5 rc://*/ta/man/translate/figs-explicit וּ⁠בָנֶ֣י⁠ךָ אִתָּ֗⁠ךְ 1 The expression **your sons with you** refers to Eleazar and Ithamar, who are **with** Aaron by virtue of being his two remaining living sons (whereas the bodies of Nadab and Abihu, Aaron’s now deceased sons, have been taken outside of the camp). If this expression would not be clear in your language, consider stating the meaning plainly. Alternate translation: “or your remaining sons who are still alive” -10:9 ewsm rc://*/ta/man/translate/figs-yousingular בְּ⁠בֹאֲ⁠כֶ֛ם & וְ⁠לֹ֣א תָמֻ֑תוּ & לְ⁠דֹרֹתֵי⁠כֶֽם׃ 1 Here, **you** and **your** are plural. They refer to Aaron and his sons, so use the plural form in your translation if your language marks that distinction. +10:9 sezj rc://*/ta/man/translate/translate-unknown וְ⁠שֵׁכָ֞ר 1 Here, **beer** is likely a fermented and alcoholic beverage brewed from wheat, barley, or other grains. If your language has a word for this beverage, consider using it here. If not, consider using a generic expression. Alternate translation: “or other alcoholic beverage” +10:9 h40l rc://*/ta/man/translate/figs-yousingular אַתָּ֣ה ׀ וּ⁠בָנֶ֣י⁠ךָ אִתָּ֗⁠ךְ 1 Here, the pronoun **you** is singular. It refers to Aaron, so use the singular form in your translation if your language marks that distinction. +10:9 jjm5 rc://*/ta/man/translate/figs-explicit וּ⁠בָנֶ֣י⁠ךָ אִתָּ֗⁠ךְ 1 The expression **your sons with you** refers to Eleazar and Ithamar, who are **with** Aaron by virtue of being his two remaining living sons (whereas the bodies of Nadab and Abihu, Aaron’s now-deceased sons, have been taken outside of the camp). If if would be helpful in your language, consider stating the meaning plainly. Alternate translation: “or your remaining sons who are still alive” +10:9 ewsm rc://*/ta/man/translate/figs-yousingular בְּ⁠בֹאֲ⁠כֶ֛ם & וְ⁠לֹ֣א תָמֻ֑תוּ & לְ⁠דֹרֹתֵי⁠כֶֽם׃ 1 The pronouns **you** and **your** are plural. They refer to Aaron and his sons, so use the plural form in your translation if your language marks that distinction. 10:10 c51w rc://*/ta/man/translate/grammar-connect-words-phrases וּֽ⁠לֲ⁠הַבְדִּ֔יל 1 Here, the word **and** does not mean that the ability to separate between **the holy** and **the common** is a direct consequence of abstaining from drinking alcohol while conducting priestly duties. If the connection between this statement and the previous one is not clear, you may want to use a connecting word to show how this statement relates to what came before it. Use a natural form in your language to connect this statement to the previous one. Alternatively, it may be helpful to begin a new sentence here. Alternate translation, with a period before: “You also should learn to separate” -10:10 um6e rc://*/ta/man/translate/figs-nominaladj הַ⁠קֹּ֖דֶשׁ & הַ⁠חֹ֑ל 1 The adjectives **holy** and **common** are being used as nouns to refer to that which is set apart for Yahweh alone and that which is associated with ordinary, everyday life. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “that which is holy … that which is common” -10:10 gy4t rc://*/ta/man/translate/translate-unknown הַ⁠חֹ֑ל 1 The word **common** refers to things, animals, or people that are not set apart for Yahweh but are associated with ordinary, everyday life. If this meaning would not clear in your language, consider using a generic expression. Alternate translation: “the ordinary” -10:10 h6gu rc://*/ta/man/translate/figs-nominaladj הַ⁠טָּמֵ֖א & הַ⁠טָּהֽוֹר 1 The adjectives **clean** and **unclean** are being used as nouns to refer to that which is able to be in holy space and come into contact with holy objects and that which is impure and cannot be in holy space without introducing impurity to that space and those objects. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “that which is clean … that which is unclean” +10:10 um6e rc://*/ta/man/translate/figs-nominaladj הַ⁠קֹּ֖דֶשׁ & הַ⁠חֹ֑ל 1 The adjectives **holy** and **common** are being used as nouns to refer to that which is set apart for Yahweh alone and that which is associated with ordinary everyday life. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “that which is holy … that which is common” +10:10 gy4t rc://*/ta/man/translate/translate-unknown הַ⁠חֹ֑ל 1 The word **common** refers to things, animals, or people that are not set apart for Yahweh but are associated with ordinary, everyday life. If it would be helpful in your language, consider using a generic expression. Alternate translation: “the ordinary” +10:10 h6gu rc://*/ta/man/translate/figs-nominaladj הַ⁠טָּמֵ֖א & הַ⁠טָּהֽוֹר 1 The adjective **clean** is being used as a noun to refer to that which is able to be in holy space and come into contact with holy objects. The adjective **unclean** is being used to refer to that which is impure and cannot be in holy space without introducing impurity to that space and those objects. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “that which is clean … that which is unclean” 10:10 hnd2 rc://*/ta/man/translate/translate-unknown הַ⁠טָּמֵ֖א 1 See how you translated this term in [5:2](../05/02.md). 10:10 hwt7 rc://*/ta/man/translate/translate-unknown הַ⁠טָּהֽוֹר 1 See how you translated this term in [4:12](../04/12.md). 10:11 ersp rc://*/ta/man/translate/grammar-connect-logic-goal וּ⁠לְ⁠הוֹרֹ֖ת 1 Here, **in order to** marks teaching **the sons of Israel** as the goal or purpose of learning to separate between holy and common, between clean and unclean. Use a connector in your language that makes it clear that this is the purpose. Alternatively, it may be helpful to begin a new sentence here. Alternate translation, with a period before: “The priests should learn to do this so that they might be able to teach” 10:11 z0fa rc://*/ta/man/translate/figs-metaphor אֶת־בְּנֵ֣י יִשְׂרָאֵ֑ל 1 See how you translated this expression in [1:2](../01/02.md). 10:11 ziwv rc://*/ta/man/translate/figs-metonymy בְּ⁠יַד־מֹשֶֽׁה 1 Here, **hand** represents the agency of a person. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “through Moses” -10:12 tnax rc://*/ta/man/translate/writing-pronouns ׀ בָּנָי⁠ו֮ הַ⁠נּֽוֹתָרִים֒ 1 Here, **his** refers to Aaron. If it would be helpful in your language, consider making the referent clear. Alternate translation: “Aaron's remaining sons” +10:12 tnax rc://*/ta/man/translate/writing-pronouns ׀ בָּנָי⁠ו֮ הַ⁠נּֽוֹתָרִים֒ 1 The pronoun **his** refers to Aaron. If it would be helpful in your language, consider making the referent clear. Alternate translation: “Aaron's remaining sons” 10:12 bsmt rc://*/ta/man/translate/figs-possession מֵ⁠אִשֵּׁ֣י יְהוָ֔ה 1 See how you translated this expression in [2:3](../02/03.md). 10:12 uj8a וְ⁠אִכְל֥וּ⁠הָ מַצּ֖וֹת אֵ֣צֶל הַ⁠מִּזְבֵּ֑חַ 1 Alternate translation: “and eat the unleavened bread beside the altar” -10:12 azgq rc://*/ta/man/translate/writing-pronouns וְ⁠אִכְל֥וּ⁠הָ 1 Here, **it** refers to whatever portion of the **grain offering** was left over and had not been burned on the altar. If it would be helpful in your language, consider making the referent clear. Alternate translation: “and eat the remaining grain offering” +10:12 azgq rc://*/ta/man/translate/writing-pronouns וְ⁠אִכְל֥וּ⁠הָ 1 Here the pronoun **it** refers to whatever portion of the **grain offering** was left over and had not been burned on the altar. If it would be helpful in your language, consider making the referent clear. Alternate translation: “and eat the remaining grain offering” 10:12 icyo rc://*/ta/man/translate/grammar-connect-logic-result כִּ֛י קֹ֥דֶשׁ קָֽדָשִׁ֖ים הִֽוא׃ 1 The word **for** indicates that what follows is a reason for what came before. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation, with a period before: “This is because it is a holy thing of the holy things” 10:12 x7w9 rc://*/ta/man/translate/figs-possession קֹ֥דֶשׁ קָֽדָשִׁ֖ים הִֽוא 1 See how you translated this expression in [2:3](../02/03.md). 10:13 iemc rc://*/ta/man/translate/figs-declarative וַ⁠אֲכַלְתֶּ֤ם אֹתָ⁠הּ֙ 1 This expression uses a future statement to give an instruction or command. If it would be helpful in your language, you could translate these words using a command or instruction form. Alternate translation: “And you must eat it” or “Eat it” -10:13 zyz7 rc://*/ta/man/translate/figs-yousingular וַ⁠אֲכַלְתֶּ֤ם 1 Here, **you** is plural. It refers to Aaron and his sons. Consider using the plural form in your translation if your language marks that distinction. -10:13 dwqm rc://*/ta/man/translate/writing-pronouns אֹתָ⁠הּ֙ 1 Here, **it** refers to whatever portion of the **grain offering** was left over and had not been burned on the altar. If it would be helpful in your language, consider making the referent clear. Alternate translation: “the remaining grain offering” +10:13 zyz7 rc://*/ta/man/translate/figs-yousingular וַ⁠אֲכַלְתֶּ֤ם 1 Here, the pronoun **you** is plural. It refers to Aaron and his sons. Consider using the plural form in your translation if your language marks that distinction. +10:13 dwqm rc://*/ta/man/translate/writing-pronouns אֹתָ⁠הּ֙ 1 Here the pronoun **it** refers to whatever portion of the **grain offering** was left over and had not been burned on the altar. If it would be helpful in your language, consider making the referent clear. Alternate translation: “the remaining grain offering” 10:13 gl9f rc://*/ta/man/translate/grammar-connect-logic-result כִּ֣י חָקְ⁠ךָ֤ וְ⁠חָק־בָּנֶ֨י⁠ךָ֙ הִ֔וא מֵ⁠אִשֵּׁ֖י יְהוָ֑ה 1 The word **because** indicates that what follows is a reason for what came before. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation, with a period before: “You should do this because it is your portion and the portion of your sons from the gifts of Yahweh” 10:13 wa2z rc://*/ta/man/translate/figs-possession מֵ⁠אִשֵּׁ֖י יְהוָ֑ה 1 See how you translated this expression in [2:3](../02/03.md). 10:13 kd8q rc://*/ta/man/translate/grammar-connect-logic-result כִּי־כֵ֖ן צֻוֵּֽיתִי׃ 1 The word **because** indicates that what follows is a reason for what came before. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation, with a period before: “This is so because thus I have been commanded” 10:13 lw7m rc://*/ta/man/translate/figs-activepassive כִּי־ כֵ֖ן צֻוֵּֽיתִי 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “because thus Yahweh commanded me” -10:14 fbtl rc://*/ta/man/translate/figs-possession וְ⁠אֵת֩ חֲזֵ֨ה הַ⁠תְּנוּפָ֜ה 1 The expression **the breast of the wave offering** uses the possessive form to describe breast meat that is characterized by the fact that it has been chosen to be offered as a wave offering. If your language would not use the possessive form for this, you could state the meaning plainly. Alternate translation: “And the breast meat that Aaron and his sons presented as a wave offering” +10:14 fbtl rc://*/ta/man/translate/figs-possession וְ⁠אֵת֩ חֲזֵ֨ה הַ⁠תְּנוּפָ֜ה 1 The expression **the breast of the wave offering** uses the possessive form to describe breast meat that is to be offered as a wave offering. If your language would not use the possessive form for this, you could state the meaning plainly. Alternate translation: “And the breast meat that Aaron and his sons presented as a wave offering” 10:14 ydf7 rc://*/ta/man/translate/translate-unknown וְ⁠אֵת֩ חֲזֵ֨ה 1 See how you translated this type of meat in [7:30](../07/30.md). 10:14 wlkc rc://*/ta/man/translate/translate-unknown הַ⁠תְּנוּפָ֜ה 1 See how you translated this type of offering in [7:30](../07/30.md). -10:14 zlh3 rc://*/ta/man/translate/figs-possession וְ⁠אֵ֣ת ׀ שׁ֣וֹק הַ⁠תְּרוּמָ֗ה 1 The expression **the thing of the contribution** uses the possessive form to describe thigh meat that is characterized by the fact that it has been chosen to be offered as a special contribution of food to Yahweh’s priests. If your language would not use the possessive form for this, you could state the meaning plainly. Alternate translation: “the thigh meat that Aaron and his sons presented as a special contribution” +10:14 zlh3 rc://*/ta/man/translate/figs-possession וְ⁠אֵ֣ת ׀ שׁ֣וֹק הַ⁠תְּרוּמָ֗ה 1 The expression **the thing of the contribution** uses the possessive form to describe thigh meat that has been chosen to be offered as a special contribution of food to Yahweh’s priests. If your language would not use the possessive form for this, you could state the meaning plainly. Alternate translation: “and the thigh meat that Aaron and his sons presented as a special contribution” 10:14 kzs9 rc://*/ta/man/translate/translate-unknown שׁ֣וֹק 1 See how you translated this portion of meat in [7:32](../07/32.md). 10:14 x3ba rc://*/ta/man/translate/translate-unknown הַ⁠תְּרוּמָ֗ה 1 See how you translated this term in [7:14](../07/14.md). 10:14 q9tm rc://*/ta/man/translate/figs-declarative תֹּֽאכְלוּ֙ 1 The expression **you shall eat** uses a future statement to give an instruction or command. If it would be helpful in your language, you could translate these words using a command or instruction form. Alternate translation: “you must eat” or “eat” 10:14 xg6a rc://*/ta/man/translate/figs-yousingular תֹּֽאכְלוּ֙ 1 Here, **you** is plural. It refers to Aaron and his sons. Consider using the plural form in your translation if your language marks that distinction. -10:14 hd3b rc://*/ta/man/translate/writing-pronouns אַתָּ֕ה וּ⁠בָנֶ֥י⁠ךָ וּ⁠בְנֹתֶ֖י⁠ךָ אִתָּ֑⁠ךְ 1 Here, **you** and **your** refer to Aaron. If it would be helpful in your language, consider making the referent clear. Alternate translation: “you, Aaron, and your sons and your daughters with you” +10:14 hd3b rc://*/ta/man/translate/writing-pronouns אַתָּ֕ה וּ⁠בָנֶ֥י⁠ךָ וּ⁠בְנֹתֶ֖י⁠ךָ אִתָּ֑⁠ךְ 1 The pronouns **you** and **your** refer to Aaron. If it would be helpful in your language, consider making the referent clear. Alternate translation: “you, Aaron, and your sons and your daughters with you” 10:14 ipkv rc://*/ta/man/translate/figs-yousingular אַתָּ֕ה וּ⁠בָנֶ֥י⁠ךָ וּ⁠בְנֹתֶ֖י⁠ךָ אִתָּ֑⁠ךְ & חָקְ⁠ךָ֤ & בָּנֶ֨י⁠ךָ֙ 1 Here, the words **you** and **your** are singular. They refer to Aaron alone. Consider using the singular form in your translation if your language marks that distinction. 10:14 r4oa rc://*/ta/man/translate/grammar-connect-logic-result כִּֽי־חָקְ⁠ךָ֤ וְ⁠חָק־בָּנֶ֨י⁠ךָ֙ נִתְּנ֔וּ 1 The word **for** indicates that what follows is a reason for what came before. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation, with a period before: “You should do this because they are given {as} your portion and the portion of your sons” 10:14 d7ig rc://*/ta/man/translate/figs-activepassive כִּֽי־ חָקְ⁠ךָ֤ וְ⁠חָק־ בָּנֶ֨י⁠ךָ֙ נִתְּנ֔וּ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “for Yahweh has given them as your portion and the portion of your sons” -10:14 exsy rc://*/ta/man/translate/writing-pronouns נִתְּנ֔וּ 1 Here, **they** does not refer to Aaron’s sons and daughters. Rather, it refers to the breast meat of the wave offering and the thigh meat of the contribution. If this would not be clear in your language, consider stating the referents explicitly. Alternate translation: “the breast meat of the wave offering and the thigh meat of the contribution are given” +10:14 exsy rc://*/ta/man/translate/writing-pronouns נִתְּנ֔וּ 1 Here the pronoun **they** does not refer to Aaron’s sons and daughters. Rather, it refers to the breast meat of the wave offering and the thigh meat of the contribution. If this would not be clear in your language, consider stating the referents explicitly. Alternate translation: “the breast meat of the wave offering and the thigh meat of the contribution are given” 10:14 qnqe rc://*/ta/man/translate/translate-unknown מִ⁠זִּבְחֵ֥י שַׁלְמֵ֖י 1 See how you translated this expression in [3:1](../03/01.md). 10:14 ers8 rc://*/ta/man/translate/figs-metaphor בְּנֵ֥י יִשְׂרָאֵֽל 1 See how you translated this expression in [1:2](../01/02.md). 10:15 mzyf rc://*/ta/man/translate/figs-possession שׁ֣וֹק הַ⁠תְּרוּמָ֞ה וַ⁠חֲזֵ֣ה הַ⁠תְּנוּפָ֗ה 1 See how you translated these expressions in [10:14](../10/14.md). 10:15 x654 rc://*/ta/man/translate/figs-explicit אִשֵּׁ֤י הַ⁠חֲלָבִים֙ 1 The expression **the gifts of the fat portions** refers to all the portions of fat and internal organs that would normally be offered with sacrifices of peace offerings. See [3:3–4](../03/03.md), [3:9–10](../03/09.md), and [3:14–15](../03/14.md) for the exact portions. -10:15 f30w rc://*/ta/man/translate/writing-pronouns יָבִ֔יאוּ 1 Here, **they** likely refers to the people of Israel. If it would be helpful in your language, consider stating the referent explicitly. Alternate translation: “the people of Israel shall bring” +10:15 f30w rc://*/ta/man/translate/writing-pronouns יָבִ֔יאוּ 1 Here the pronoun **they** likely refers to the people of Israel. If it would be helpful in your language, consider stating the referent explicitly. Alternate translation: “the people of Israel shall bring” 10:15 ri2a rc://*/ta/man/translate/figs-declarative יָבִ֔יאוּ 1 The expression **they shall bring** uses a future statement to give an instruction or command. If it would be helpful in your language, you could translate these words using a command or instruction form. Alternate translation: “they must bring” or “they should bring” 10:15 n69i rc://*/ta/man/translate/translate-unknown לְ⁠הָנִ֥יף תְּנוּפָ֖ה 1 See how you translated this ritual action and its corresponding type of offering in [7:30](../07/30.md). 10:15 vhjx rc://*/ta/man/translate/grammar-connect-logic-goal לְ⁠הָנִ֥יף תְּנוּפָ֖ה 1 Here, **to** marks waving the meat and fat portions as a **wave offering** as the goal or purpose of bringing them to the tent of meeting. Use a connector in your language that makes it clear that this is the purpose. @@ -1080,32 +1079,32 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 10:16 emuf rc://*/ta/man/translate/figs-activepassive שֹׂרָ֑ף 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “Aaron’s sons had burned it up” 10:16 u1x6 rc://*/ta/man/translate/writing-pronouns וַ֠⁠יִּקְצֹף 1 Here, **he** refers to Moses. If this would not be clear in your language, consider stating the referents explicitly. Alternate translation: “And Moses was angry” 10:16 a6vx rc://*/ta/man/translate/writing-quotations לֵ⁠אמֹֽר 1 The word translated **saying** introduces a direct quotation. In your translation, consider ways in which you might introduce this quotation naturally in your language. -10:17 y3wc rc://*/ta/man/translate/figs-yousingular מַדּ֗וּעַ לֹֽא־אֲכַלְתֶּ֤ם & לָ⁠כֶ֗ם 1 Here, **you** is plural. It refers to Eleazar and Ithamar, so use the plural form in your translation if your language marks that distinction. -10:17 py7k rc://*/ta/man/translate/figs-explicit אֶת־הַֽ⁠חַטָּאת֙ 1 Here, **the sin offering** refers to the meat of the goat that was offered as a sin offering. If this would not be clear in your language, consider stating the meaning plainly. Alternate translation: “the meat of the goat that was offered as a sin offering” +10:17 y3wc rc://*/ta/man/translate/figs-yousingular מַדּ֗וּעַ לֹֽא־אֲכַלְתֶּ֤ם & לָ⁠כֶ֗ם 1 Here the pronoun **you** is plural. It refers to Eleazar and Ithamar, so use the plural form in your translation if your language marks that distinction. +10:17 py7k rc://*/ta/man/translate/figs-explicit אֶת־הַֽ⁠חַטָּאת֙ 1 Here, **the sin offering** refers to the meat of the goat that was offered as a sin offering. If this would not be clear in your language, consider stating the meaning plainly. Alternate translation: “the meat of the goat that was offered as a sin offering” 10:17 rz8i rc://*/ta/man/grammar-connect-logic-result כִּ֛י קֹ֥דֶשׁ קָֽדָשִׁ֖ים הִ֑וא 1 The word **for** indicates that what follows is a reason for what came before. Use a connector in your language that makes it clear that what follows is a reason for what came before. Alternate translation, with a question mark before and a period after: “You should have done this because it is a holy thing of holy things” -10:17 ckr9 rc://*/ta/man/translate/writing-pronouns וְ⁠אֹתָ֣⁠הּ ׀ נָתַ֣ן לָ⁠כֶ֗ם 1 Here, **it** refers to the meat of the sin offering. If this would not be clear in your language, consider stating the referent explicitly. Alternate translation: “And he gave the meat of the sin offering to you” -10:17 pohs rc://*/ta/man/translate/writing-pronouns נָתַ֣ן 1 Here, **he** refers to Yahweh. If this would not be clear in your language, consider stating the referent explicitly. Alternate translation: “Yahweh gave” +10:17 ckr9 rc://*/ta/man/translate/writing-pronouns וְ⁠אֹתָ֣⁠הּ ׀ נָתַ֣ן לָ⁠כֶ֗ם 1 Here the pronoun **it** refers to the meat of the sin offering. If this would not be clear in your language, consider stating the referent explicitly. Alternate translation: “And he gave the meat of the sin offering to you” +10:17 pohs rc://*/ta/man/translate/writing-pronouns נָתַ֣ן 1 Here the pronoun **he** refers to Yahweh. If this would not be clear in your language, consider stating the referent explicitly. Alternate translation: “Yahweh gave” 10:17 scg5 rc://*/ta/man/translate/grammar-connect-logic-goal לָ⁠שֵׂאת֙ אֶת־עֲוֺ֣ן הָ⁠עֵדָ֔ה 1 Here, **to** marks bearing the **iniquity of the people** as the goal or purpose of Yahweh’s having given the meat of the **sin offering** to the priests to eat. Use a connector in your language that makes it clear that this is the purpose. 10:17 d4e4 rc://*/ta/man/translate/figs-metaphor לָ⁠שֵׂאת֙ אֶת־ עֲוֺ֣ן הָ⁠עֵדָ֔ה 1 See how you translated this idiom in [5:1](../05/01.md). 10:17 oubl rc://*/ta/man/translate/grammar-connect-logic-goal לְ⁠כַפֵּ֥ר עֲלֵי⁠הֶ֖ם 1 Here, **to** marks making **atonement** for the people as the goal or purpose of Yahweh’s having given the meat of the **sin offering** to the priests to eat. Use a connector in your language that makes it clear that this is the purpose. 10:17 i4gd rc://*/ta/man/translate/figs-abstractnouns לְ⁠כַפֵּ֥ר 1 See how you translated this expression in [1:4](../01/04.md). -10:17 rsax rc://*/ta/man/translate/writing-pronouns עֲלֵי⁠הֶ֖ם 1 Here, **them** refers to the congregation. If this would not be clear in your language, consider stating the referent explicitly. Alternate translation: “for the congregation” +10:17 rsax rc://*/ta/man/translate/writing-pronouns עֲלֵי⁠הֶ֖ם 1 Here, the pronoun **them** refers to the congregation. If this would not be clear in your language, consider stating the referent explicitly. Alternate translation: “for the congregation” 10:17 kvwa rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֥י יְהוָֽה׃ 1 See how you translated this expression in [1:5](../01/05.md). Alternate translation: “in Yahweh’s presence” or “in Yahweh’s judgment” 10:18 yy2n rc://*/ta/man/translate/figs-activepassive לֹא־הוּבָ֣א אֶת־דָּמָ֔⁠הּ אֶל־הַ⁠קֹּ֖דֶשׁ פְּנִ֑ימָה 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “this sacrifice was not the type that required the priests to bring its blood into the inner Holy Place” 10:18 ijm5 rc://*/ta/man/translate/figs-explicit לֹא־הוּבָ֣א אֶת־דָּמָ֔⁠הּ אֶל־הַ⁠קֹּ֖דֶשׁ פְּנִ֑ימָה 1 According to [6:23](../06/23.md), sin offerings that required the priest to bring the blood of the animal into the inner sanctuary of the Holy Place could not be eaten by the priests. Rather, this variety of sin offerings had to be burned completely. Moses is saying that because the sin offering presented by the people was not this particular kind of sin offering, it should have been eaten by the priests. If this would not be clear to your readers, consider explaining the significance of this statement in a footnote or in the text of your translation. Alternate translation: “if the blood of the sin offering had been brought into the inner Holy Place, it couldn’t have been eaten. But as it was, the sin offering that the people presented did not require this” -10:18 o5qg rc://*/ta/man/translate/writing-pronouns אֶת־דָּמָ֔⁠הּ 1 Here, **its** refers to the sin offering. If this would not be clear in your language, consider stating the referent explicitly. Alternate translation: “the blood of the sin offering” +10:18 o5qg rc://*/ta/man/translate/writing-pronouns אֶת־דָּמָ֔⁠הּ 1 Here, the possessive pronoun **its** refers to the sin offering. If this would not be clear in your language, consider stating the referent explicitly. Alternate translation: “the blood of the sin offering” 10:18 b9hv rc://*/ta/man/translate/figs-explicit הַ⁠קֹּ֖דֶשׁ פְּנִ֑ימָה 1 The **inner Holy Place** refers to the space inside the tent of meeting, particularly, the interior space of the inner tent in which the Holy of Holies was housed. If this would not be clear in your language, consider stating the meaning plainly. Alternate translation: “the interior of the tent of the Holy Place” 10:18 mzac rc://*/ta/man/translate/figs-reduplication אָכ֨וֹל תֹּאכְל֥וּ אֹתָ֛⁠הּ 1 This expression repeats the verb **eat** in order to intensify the idea that it expresses. If your language can repeat words for intensification, it would be appropriate to do that here in your translation. If not, your language may have another way of expressing the emphasis. Alternate translation: “You shall have certainly eaten it” -10:18 l9r8 rc://*/ta/man/translate/figs-declarative תֹּאכְל֥וּ אֹתָ֛⁠הּ 1 The expression **you shall eat it** uses a future statement to give an instruction or command that ought to have been followed. If it would be helpful in your language, you could translate these words using a command or instruction form. Alternate translation: “you should have eaten it” -10:18 hnp9 rc://*/ta/man/translate/figs-yousingular תֹּאכְל֥וּ 1 Here, **you** is plural. It refers to Aaron and his sons, so use the singular form in your translation if your language marks that distinction. -10:19 srqp rc://*/ta/man/translate/writing-pronouns הִקְרִ֨יבוּ אֶת־חַטָּאתָ֤⁠ם וְ⁠אֶת־עֹֽלָתָ⁠ם֙ 1 Here, **they** and **their** refer to Aaron’s four sons, who had offered **burnt offerings** and **sin offerings** on their own behalf as well as on the behalf of the people. If this would not be clear in your language, consider stating the referent explicitly. Alternate translation: “my four sons presented their sin offering and their burnt offering” +10:18 l9r8 rc://*/ta/man/translate/figs-declarative תֹּאכְל֥וּ אֹתָ֛⁠הּ 1 The expression **you shall eat it** uses a future statement to give an instruction or command that ought to have been followed. If it would be helpful in your language, you could translate these words using a command or instruction form. Alternate translation: “you should eat it” +10:18 hnp9 rc://*/ta/man/translate/figs-yousingular תֹּאכְל֥וּ 1 Here the pronoun **you** is plural. It refers to Aaron and his sons, so use the singular form in your translation if your language marks that distinction. +10:19 srqp rc://*/ta/man/translate/writing-pronouns הִקְרִ֨יבוּ אֶת־חַטָּאתָ֤⁠ם וְ⁠אֶת־עֹֽלָתָ⁠ם֙ 1 Here the pronouns **they** and **their** refer to Aaron’s four sons, who had offered **burnt offerings** and **sin offerings** on their own behalf as well as on the behalf of the people. If this would not be clear in your language, consider stating the referent explicitly. Alternate translation: “my four sons presented their sin offering and their burnt offering” 10:19 ja8x rc://*/ta/man/translate/figs-metonymy לִ⁠פְנֵ֣י יְהוָ֔ה 1 See how you translated this expression in [1:5](../01/05.md). Alternate translation: “in the precincts of the tent of meeting where Yahweh lived among the Israelites” or “in Yahweh’s presence” 10:19 jkx5 rc://*/ta/man/translate/figs-euphemism וַ⁠תִּקְרֶ֥אנָה אֹתִ֖⁠י כָּ⁠אֵ֑לֶּה 1 Aaron is referring to the death of his sons, Nadab and Abihu, in a polite way by using the phrase **it has happened to me according to these things**. If it would be helpful in your language, you could use a polite way of referring to these events in your language, or you could state this plainly. Alternate translation: “and now my sons lie dead outside of the camp, having been consumed by Yahweh’s fire” -10:19 yzv9 rc://*/ta/man/translate/figs-rquestion וְ⁠אָכַ֤לְתִּי חַטָּאת֙ הַ⁠יּ֔וֹם הַ⁠יִּיטַ֖ב בְּ⁠עֵינֵ֥י יְהוָֽה 1 Aaron here uses the question form to question Moses about the appropriateness of eating the meat of the sin offering when his two sons were killed within the holy space of the tent of meeting itself. His question anticipates a negative response. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation, with a period rather than a question mark after: “But even if I ate the sin offering today, it would not have been good in the eyes of Yahweh, would it” +10:19 yzv9 rc://*/ta/man/translate/figs-rquestion וְ⁠אָכַ֤לְתִּי חַטָּאת֙ הַ⁠יּ֔וֹם הַ⁠יִּיטַ֖ב בְּ⁠עֵינֵ֥י יְהוָֽה 1 Aaron here uses the question form to question Moses about the appropriateness of eating the meat of the sin offering when his two sons were killed within the holy space of the tent of meeting itself. His question anticipates a negative response. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation, followed by a period rather than a question mark: “But even if I ate the sin offering today, it would not have been good in the eyes of Yahweh.” 10:19 e4az rc://*/ta/man/translate/figs-explicit וְ⁠אָכַ֤לְתִּי חַטָּאת֙ 1 Here, the **sin offering** refers to the meat of the sin offering. If it would be helpful for your readers, consider stating the meaning plainly. Alternate translation: “But if I ate the meat of the goat of the sin offering” 10:19 ovou rc://*/ta/man/translate/figs-metonymy הַ⁠יִּיטַ֖ב בְּ⁠עֵינֵ֥י יְהוָֽה׃ 1 Here, **eyes** represent the sight of a person and, by extension, their judgment or approval. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “would it have been good in Yahweh’s judgment” 10:19 ni6v rc://*/ta/man/translate/figs-idiom הַ⁠יִּיטַ֖ב בְּ⁠עֵינֵ֥י יְהוָֽה׃ 1 The expression **good in the eyes of Yahweh** is an idiom that means “to be pleasing to Yahweh” or “to be acceptable to Yahweh.” If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “would Yahweh have approved” or “would it have pleased Yahweh” -10:20 npu0 rc://*/ta/man/translate/figs-explicit וַ⁠יִּשְׁמַ֣ע מֹשֶׁ֔ה 1 The expression **And Moses heard** leaves out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “And Moses heard what Aaron said” +10:20 npu0 rc://*/ta/man/translate/figs-explicit וַ⁠יִּשְׁמַ֣ע מֹשֶׁ֔ה 1 The expression **And Moses heard** leaves out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be helpful in your language. Alternate translation: “And Moses heard what Aaron said” 10:20 k82x rc://*/ta/man/translate/figs-metonymy וַ⁠יִּיטַ֖ב בְּ⁠עֵינָֽי⁠ו 1 Here, **eyes** represent the sight of a person and, by extension, their judgment or approval. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “and it was good to him” 10:20 dcek rc://*/ta/man/translate/figs-idiom וַ⁠יִּיטַ֖ב בְּ⁠עֵינָֽי⁠ו 1 The expression **good in his eyes** is an idiom that means “to be pleasing” or “to be acceptable.” If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “and he approved” or “and it seemed good to him” 11:intro i427 0 # Leviticus 11 General Notes\n\n## Structure and formatting\n\n## Special concepts in this chapter\n\n\n### Laws about food\n\nThis chapter contains a list of the animals the Israelites were not allowed to eat. Further research may be needed to determine the exact location of different parts of an animal. Many of these foods are not consumed to this day because they cause diseases, but it is unclear why the other foods are prohibited.\n\nEating unclean foods made a person unclean. The process of consuming these types of foods spread the uncleanliness to a person. (See: [[rc://*/tw/dict/bible/kt/clean]]) @@ -1884,4 +1883,4 @@ front:intro nxz4 0 # Introduction to Leviticus\n\n## Part 1: General Introduc 27:32 rzb2 הָֽ⁠עֲשִׂירִ֕י 1 Alternate translation: “every tenth animal” 27:33 j4n9 וְ⁠הָֽיָה־ ה֧וּא וּ⁠תְמוּרָת֛⁠וֹ יִֽהְיֶה־ קֹ֖דֶשׁ 1 Alternate translation: “then you will set apart both animals” 27:33 f56x rc://*/ta/man/translate/figs-activepassive לֹ֥א יִגָּאֵֽל 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “He cannot redeem it” or “He cannot buy it back” -27:34 dxq6 אֵ֣לֶּה הַ⁠מִּצְוֺ֗ת 1 This is a summary statement. It refers to the commandments that were given in the past chapters. \ No newline at end of file +27:34 dxq6 אֵ֣לֶּה הַ⁠מִּצְוֺ֗ת 1 This is a summary statement. It refers to the commandments that were given in the past chapters. From 5e6ded4ed2099012639ce146836cb7b0b315ed4b Mon Sep 17 00:00:00 2001 From: christopherrsmith Date: Tue, 19 Sep 2023 10:02:54 +0000 Subject: [PATCH 122/127] Merge christopherrsmith-tc-create-1 into master by christopherrsmith (#3534) --- tn_JOB.tsv | 112 ++++++++++++++++++++++++++--------------------------- 1 file changed, 56 insertions(+), 56 deletions(-) diff --git a/tn_JOB.tsv b/tn_JOB.tsv index e5ee31bd9c..39aa12298d 100644 --- a/tn_JOB.tsv +++ b/tn_JOB.tsv @@ -1,5 +1,5 @@ Reference ID Tags SupportReference Quote Occurrence Note -front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n\n### Outline of Job\n\n1. Introduction (1:1–2:13)\n - Background to Job’s situation: He is righteous and wealthy (1:1–5)\n - Yahweh allows Satan to test Job (1:6–2:10)\n2. Job’s friends speak to him a first time and Job replies (3:1–14:22)\n3. Job’s friends speak to him a second time and Job replies (15:1–21:34)\n4. Job’s friends speak to him a third time and Job replies (22:1–31:40)\n5. Elihu speaks to Job (32:1–37:24)\n6. Yahweh answers Job out of the whirlwind (38:1–41:34) \n7. Conclusion (42:1–17)\n - Job responds humbly\n - Yahweh rebukes Eliphaz, Bildad, and Zophar (42:7–9)\n - Yahweh restores Job to prosperity (42:10–17)\n\n### What is the book of Job about?\n\nThe book of Job is about a man named Job who experienced disaster even though he was faithful to Yahweh. Job speaks with three friends and asks why Yahweh has allowed him to experience trials and losses. The book teaches that we cannot understand all of Yahweh’s ways, and when we suffer, it is more important to trust Yahweh than it is to understand the reason for the suffering.\n\n### What title should translators give to this book?\n\nThe book of Job is named for Job, the main character in the book. His name is not related to the English word “job.” Translators might use the traditional title of “The Book of Job” or simply “Job.” Or they may choose a different title such as “The Book About Job” or “The Book About a Man Named Job.”\n\n### Who wrote the book of Job?\n\nWe do not know who wrote the book of Job. Many people suggest that Moses composed or compiled the book, but it may have been written after the time of Moses.\n\n## Part 2: Important Religious and Cultural Concepts\n\n### Does sin cause suffering?\n\nWhen a person sins against Yahweh, that can cause the person to experience suffering. People in the ancient Near East generally believed that a person suffered because they or their ancestors had sinned against God. This is what many religions teach. However, the book of Job shows that a person may suffer even if he or she has not sinned. (See: [[rc://*/tw/dict/bible/kt/sin]])\n\n### Were Eliphaz, Bildad, and Zophar really Job’s friends?\n\nJob 2:11 describes Eliphaz, Bildad, and Zophar as the friends of Job. However, they did not succeed in comforting Job. Instead, they tried to persuade Job to say something about God that Job believed was not true. So we might wonder if it is right to translate the word as “friends.” What they said did not help Job, because they did not understand the full truth about God. However, they did care about Job, and they did want to help him. In those ways, they did what friends would do, and in that sense the word “friends” is appropriate.\n\n### When did the events in the book of Job take place?\n\nWe do not know when the events in the book of Job took place. The story is set around the time of Abraham and Isaac in the book of Genesis. However, some verses are similar to verses in the books of Proverbs and Isaiah, which were written many centuries after Abraham and Isaac lived. It is possible that the book of Job was written at a later time to describe the events of an earlier time.\n\n## Part 3: Important Translation Issues\n\n### Is the book of Job difficult to translate?\n\nThe book of Job has many uncommon words and phrases. That makes parts of it hard to understand and translate. For this reason, translators may decide to translate this book after they have translated other books of the Bible. However, since the writer did not connect Job with a specific time or place in history, the translator may also decide to translate this book before other Old Testament books.\n\n### What style of writing is in the book of Job?\n\nThe author begins and ends the book of Job by relating what happened to Job in narrative form. In the rest of the book, the characters speak in poetry. In the ancient Near East, writers often used poetry to discuss matters of wisdom. The relationship of human conduct to human prosperity and suffering is an important theme in wisdom literature.\n\n### Hebrew poetry: parallelism\n\nHebrew poetry was based on repetition of meaning rather than on repetition of sound like poetry in some other languages. A speaker would typically say one phrase and then say another phrase (or two) that meant a similar thing, an opposite thing, or something supplementary. The subsequent phrase or phrases would advance the meaning of the first phrase in one of these ways. In many cases it would be good to show this to your readers by including all the phrases in your translation rather than combining them. However, if the repetition might be confusing, you could connect the phrases with a word that would show how the later phrase or phrases are advancing the meaning of the first one. Throughout the book, notes will model ways of doing this in various cases, although not in most cases. It is hoped that these illustrations will give translators an idea of what they could do in any given instance.\n\n### Hebrew poetry: chiasm\n\nHebrew poetry often uses a form known as “chiasm.” It will make a statement consisting of two elements. It will then make a parallel, contrasting, or supplemental statement consisting of those same two elements, but in reverse order. For example, Job says in 3:5:\n\nMay it not rejoice among the days of the year;\ninto the number of the months may it not come.\n\nYou may wish to show this form in your translation by following the Hebrew word order, even if that would not ordinarily be the order you would follow in your language. For 3:5, English might ordinarily say:\n\nMay it not rejoice among the days of the year;\nmay it not come into the number of the months.\n\nBut the ULT follows the Hebrew word order in order to give an idea of this characteristic form of Hebrew poetry.\n\n### “answered and said”\n\nThe author uses the phrase “answered and said” many times in the book of Job. This phrase expresses a single idea by using two words connected with “and”. The word “answered” tells for what purpose a person “said” something. Specifically, they said it in order to answer or respond to what someone else said. If it would be more natural in your language, you could express this meaning with an equivalent phrase that does not use “and,” such as “responded.” (See: [[rc://*/ta/man/translate/figs-hendiadys]])\n\n### “fear”\n\nIn several places in the book, the author uses a word from the root “fear,” such as the verb “fear” or the adjective “fearful,” in a specific sense. He uses the word to describe an awe of God that leads to holy living. He is not referring to an emotion and saying that the person is afraid of God. He means that the person respects and obeys God. Notes will call attention to this usage where it occurs, and they will suggest translations such as the verb “respect” and the adjective “respectful.” (See: [[rc://*/ta/man/translate/figs-idiom]])\n\n### “behold”\n\nIn many places in the book, characters use the term “behold” to focus their listeners’ attention on what they is about to say. Your language may have a comparable expression that you could use in your translation in these instances.\n\n### “nose”\n\nIn several places in the book, various characters use the term “nose” to mean anger. They do this by association with the way that a person who is angry breathes heavily through his nose. Your language and culture may also associate anger with a particular part of the body. If so, you could use an expression involving that part of the body in your translation. You could also use plain language and say “anger.” +front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n\n### Outline of Job\n\n1. Introduction (1:1–2:13)\n - Background to Job’s situation: He is righteous and wealthy (1:1–5)\n - Yahweh allows Satan to test Job (1:6–2:10)\n2. Job’s friends speak to him a first time and Job replies (3:1–14:22)\n3. Job’s friends speak to him a second time and Job replies (15:1–21:34)\n4. Job’s friends speak to him a third time and Job replies (22:1–31:40)\n5. Elihu speaks to Job (32:1–37:24)\n6. Yahweh answers Job out of the whirlwind (38:1–41:34) \n7. Conclusion (42:1–17)\n - Job responds humbly\n - Yahweh rebukes Eliphaz, Bildad, and Zophar (42:7–9)\n - Yahweh restores Job to prosperity (42:10–17)\n\n### What is the book of Job about?\n\nThe book of Job is about a man named Job who experienced disaster even though he was faithful to Yahweh. Job speaks with three friends and asks why Yahweh has allowed him to experience trials and losses. The book teaches that we cannot understand all of Yahweh’s ways, and when we suffer, it is more important to trust Yahweh than it is to understand the reason for the suffering.\n\n### What title should translators give to this book?\n\nThe book of Job is named for Job, the main character in the book. His name is not related to the English word “job.” Translators might use the traditional title of “The Book of Job” or simply “Job.” Or they may choose a different title such as “The Book About Job” or “The Book About a Man Named Job.”\n\n### Who wrote the book of Job?\n\nWe do not know who wrote the book of Job. Many people suggest that Moses composed or compiled the book, but it may have been written after the time of Moses.\n\n## Part 2: Important Religious and Cultural Concepts\n\n### Does sin cause suffering?\n\nWhen a person sins against Yahweh, that can cause the person to experience suffering. People in the ancient Near East generally believed that a person suffered because they or their ancestors had sinned against God. This is what many religions teach. However, the book of Job shows that a person may suffer even if he or she has not sinned. (See: [[rc://*/tw/dict/bible/kt/sin]])\n\n### Were Eliphaz, Bildad, and Zophar really Job’s friends?\n\nJob 2:11 describes Eliphaz, Bildad, and Zophar as the friends of Job. However, they did not succeed in comforting Job. Instead, they tried to persuade Job to say something about God that Job believed was not true. So we might wonder if it is right to translate the word as “friends.” What they said did not help Job, because they did not understand the full truth about God. However, they did care about Job, and they did want to help him. In those ways, they did what friends would do, and in that sense the word “friends” is appropriate.\n\n### When did the events in the book of Job take place?\n\nWe do not know when the events in the book of Job took place. The story is set around the time of Abraham and Isaac in the book of Genesis. However, some verses are similar to verses in the books of Proverbs and Isaiah, which were written many centuries after Abraham and Isaac lived. It is possible that the book of Job was written at a later time to describe the events of an earlier time.\n\n### The "sea monster"\n\nAncient peoples seem to have been aware of a large, fierce creature that lived in the ocean, which they called the "sea monster." People in Job's culture regarded the sea as the realm of watery chaos, and they associated the sea monster with that chaos. There are references to this creature in the book of Job under the names Leviathan in [3:8](../03/08.md), the “sea monster” in [7:12](../07/12.md), Rahab in [9:13](../09/13.md) and [26:12](../26/12.md), and the “fleeing serpent” in [26:13](../26/13.md). The description of Leviathan in chapter 41 may also be, in part, a description of the sea monster. Notes at these various places suggest how you might represent these references in your translation.\n\n## Part 3: Important Translation Issues\n\n### Is the book of Job difficult to translate?\n\nThe book of Job has many uncommon words and phrases. That makes parts of it hard to understand and translate. For this reason, translators may decide to translate this book after they have translated other books of the Bible. However, since the writer did not connect Job with a specific time or place in history, the translator may also decide to translate this book before other Old Testament books.\n\n### What style of writing is in the book of Job?\n\nThe author begins and ends the book of Job by relating what happened to Job in narrative form. In the rest of the book, the characters speak in poetry. In the ancient Near East, writers often used poetry to discuss matters of wisdom. The relationship of human conduct to human prosperity and suffering is an important theme in wisdom literature.\n\n### Hebrew poetry: parallelism\n\nHebrew poetry was based on repetition of meaning rather than on repetition of sound like poetry in some other languages. A speaker would typically say one phrase and then say another phrase (or two) that meant a similar thing, an opposite thing, or something supplementary. The subsequent phrase or phrases would advance the meaning of the first phrase in one of these ways. In many cases it would be good to show this to your readers by including all the phrases in your translation rather than combining them. However, if the repetition might be confusing, you could connect the phrases with a word that would show how the later phrase or phrases are advancing the meaning of the first one. Throughout the book, notes will model ways of doing this in various cases, although not in most cases. It is hoped that these illustrations will give translators an idea of what they could do in any given instance.\n\n### Hebrew poetry: chiasm\n\nHebrew poetry often uses a form known as “chiasm.” It will make a statement consisting of two elements. It will then make a parallel, contrasting, or supplemental statement consisting of those same two elements, but in reverse order. For example, Job says in 3:5:\n\nMay it not rejoice among the days of the year;\ninto the number of the months may it not come.\n\nYou may wish to show this form in your translation by following the Hebrew word order, even if that would not ordinarily be the order you would follow in your language. For 3:5, English might ordinarily say:\n\nMay it not rejoice among the days of the year;\nmay it not come into the number of the months.\n\nBut the ULT follows the Hebrew word order in order to give an idea of this characteristic form of Hebrew poetry.\n\n### “answered and said”\n\nThe author uses the phrase “answered and said” many times in the book of Job. This phrase expresses a single idea by using two words connected with “and”. The word “answered” tells for what purpose a person “said” something. Specifically, they said it in order to answer or respond to what someone else said. If it would be more natural in your language, you could express this meaning with an equivalent phrase that does not use “and,” such as “responded.” (See: [[rc://*/ta/man/translate/figs-hendiadys]])\n\n### “fear”\n\nIn several places in the book, the author uses a word from the root “fear,” such as the verb “fear” or the adjective “fearful,” in a specific sense. He uses the word to describe an awe of God that leads to holy living. He is not referring to an emotion and saying that the person is afraid of God. He means that the person respects and obeys God. Notes will call attention to this usage where it occurs, and they will suggest translations such as the verb “respect” and the adjective “respectful.” (See: [[rc://*/ta/man/translate/figs-idiom]])\n\n### “behold”\n\nIn many places in the book, characters use the term “behold” to focus their listeners’ attention on what they is about to say. Your language may have a comparable expression that you could use in your translation in these instances.\n\n### “nose”\n\nIn several places in the book, various characters use the term “nose” to mean anger. They do this by association with the way that a person who is angry breathes heavily through his nose. Your language and culture may also associate anger with a particular part of the body. If so, you could use an expression involving that part of the body in your translation. You could also use plain language and say “anger.” 1:intro lym1 0 # Job 1 General Notes\n\n## Structure and Formatting\n\nThis chapter introduces a story about a man named Job who lived during a time long before the author.\n\n## Special Concepts in this Chapter\n\n### Wealth\n\nIn the time and place in which the book of Job is set, a person’s wealth was measured by the number of animals he owned. The book describes how Job owned thousands of animals in order to indicate that he was very rich. (See: [[rc://*/ta/man/translate/figs-explicit]])\n\n### Sacrifices\n\nJob was a man who obeyed Yahweh carefully. We might therefore wonder why he offered sacrifices on behalf of his children, as 1:5 describes, since he was not one of the descendants of Aaron, who were the only ones whom the law of Moses allowed to offer sacrifices. It must be remembered that Job lived prior to the time when God gave Moses the law, so his religious practices were different from those of the Hebrew people after Moses. In Job’s culture, it was normal and acceptable for the father to act as a priest for his family and to offer sacrifices on their behalf. The events that this book relates took place about the same time as the life of Abraham. Therefore, this book corresponds more with Genesis 12–50 than with the rest of the Old Testament. (See:[[rc://*/tw/dict/bible/kt/godly]] and [[rc://*/tw/dict/bible/kt/lawofmoses]])\n\n## Translation Issues in this Chapter\n\n### “the adversary”\n\nThe Hebrew word satan means “adversary.” The Old Testament uses the word in that sense in several places, for example, 1 Kings 11:14, “Yahweh raised up an adversary against Solomon, Hadad the Edomite.” In chapters 1 and 2 of the book of Job, there is a character called “the satan” or “the adversary.” This seems to be a created angelic being who opposes righteous people and accuses them before God of having wrong motives. Many interpreters of the book of Job identify this character with Satan, the devil. The UST follows that interpretation, but the ULT translates the term more basically as “adversary.” You can decide how to translate this term in your own translation. 1:1 j000 rc://*/ta/man/translate/writing-participants אִ֛ישׁ הָיָ֥ה בְ⁠אֶֽרֶץ־ע֖וּץ 1 The author is introducing **Job** as the main participant in the story. If your language has its own way of introducing participants, you can use it here in your translation. Alternate translation: “There once was a man who lived in the land of Uz” 1:1 k5g4 rc://*/ta/man/translate/translate-names ע֖וּץ & אִיּ֣וֹב 1 The word **Uz** is the name of a place, and the word **Job** is the name of a man. @@ -14,7 +14,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 1:4 i4lf rc://*/ta/man/translate/figs-explicit יוֹמ֑⁠וֹ 1 This could mean implicitly: (1) Alternate translation: “on an assigned day of the week” (2) Alternate translation: “on his birthday” 1:4 ey91 rc://*/ta/man/translate/figs-doublet וְ⁠שָׁלְח֗וּ וְ⁠קָרְאוּ֙ 1 The terms **sent** and **called** mean similar things. The author is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “and they invited” 1:5 s2c6 rc://*/ta/man/translate/figs-metaphor כִּ֣י הִקִּיפֽוּ֩ יְמֵ֨י הַ⁠מִּשְׁתֶּ֜ה 1 The author is speaking as if the **days of the feast** had literally **gone around** or traveled a certain distance and then returned to their starting point. He means that each son had taken his turn hosting a feast. Your language may have a similar expression that you could use in your translation. You could also state the meaning plainly. Alternate translation: “after the days of the feast had made a full circuit” or “after each son had taken his turn hosting a feast” -1:5 x3v2 rc://*/ta/man/translate/figs-gendernotations בָנַ֔⁠י 1 Although the term **sons** is masculine, Job is likely using the word in a generic sense to refer to all of his sons and daughters. If it would be helpful to your readers, you could use language in your translation that is explicitly inclusive of both men and women, as the UST does, or you could mention both sons and daughters. Alternate translation: “my sons and daughters” +1:5 x3v2 rc://*/ta/man/translate/figs-gendernotations בָנַ֔⁠י 1 Although the term **sons** is masculine, Job is likely using the word in a generic sense to refer to all of his sons and daughters. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women, as the UST does, or you could mention both sons and daughters. Alternate translation: “my sons and daughters” 1:5 k14m rc://*/ta/man/translate/figs-euphemism וּ⁠בֵרֲכ֥וּ 1 It is possible that the original reading here was “cursed” and that scribes changed it to **blessed** in order to avoid the uncomfortable language of a person cursing God. Traditional manuscripts of the Hebrew Bible do not have a marginal notation about this as they do in the case of [7:20](../07/20.md), but many translations read “cursed” since this is the kind of change that scribes are known to have made in similar cases. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. Alternate translation: “and cursed” 1:5 j005 rc://*/ta/man/translate/figs-hendiadys חָטְא֣וּ & וּ⁠בֵרֲכ֥וּ 1 This phrase expresses a single idea by using two words connected with **and**. The word **sinned** tells in what way one of Job’s children might have **blessed**, that is, “cursed” God. If it would be more natural in your language, you could express this meaning with an equivalent phrase that does not use “and.” Alternate translation: “have sinfully cursed” 1:5 du2j rc://*/ta/man/translate/figs-metaphor בִּ⁠לְבָבָ֑⁠ם 1 Here, the **heart** represents the thoughts. Alternate translation: “in their thoughts” @@ -149,7 +149,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 3:8 i4gt rc://*/ta/man/translate/figs-explicit אֹרְרֵי־י֑וֹם 1 Job assumes that his listeners will understand that by **the ones cursing a day** he is referring to sorcerers. People in this culture employed sorcerers in the belief that they could cause bad things to happen on a particular day to their enemies. For example, people might employ a sorcerer to try to ruin the day on which a person began an important journey or celebrated an important family occasion such as a wedding. You could indicate this in your translation if that would be helpful to your readers. Alternate translation: “professional sorcerers” 3:8 j056 rc://*/ta/man/translate/figs-nominaladj הָ֝⁠עֲתִידִ֗ים 1 Job is using the adjective **skillful** as a noun to mean certain people. The word is plural, and the ULT adds the word **ones** to show that. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “the people who have the skill” 3:8 j057 rc://*/ta/man/translate/figs-explicit עֹרֵ֥ר לִוְיָתָֽן 1 The implication is that if sorcerers created chaos by awakening the chaos monster, there would no longer be any distinction between days, and so the day of Job’s birth would no longer have a distinct identity. You could say that explicitly if it would be helpful to your readers. Alternate translation: “to cause chaos among days” or “to destroy the distinct identity of the day on which I was born” -3:8 j342 rc://*/ta/man/translate/figs-explicit לִוְיָתָֽן 1 People in this culture believed in a monster called **Leviathan**, associated with the sea, who caused chaos. You could retain the name Leviathan in your translation. Alternatively, you could use a general expression in order to give your readers some idea of the beliefs of this culture. Alternate translation: “the sea monster who causes chaos” +3:8 j342 rc://*/ta/man/translate/figs-explicit לִוְיָתָֽן 1 As the General Introduction to Job explains, ancient peoples seem to have been aware of a large, fierce creature that lived in the ocean, which they called the "sea monster." People in Job's culture regarded the sea as the realm of watery chaos, and they associated the sea monster with that chaos. That is the association that Job is making here, calling the sea monster by the name Leviathan. You could retain the name Leviathan in your translation. Alternatively, you could use a general expression to convey the idea here. Alternate translation: “the sea monster that is associated with chaos” 3:9 fcl4 rc://*/ta/man/translate/figs-personification יְקַו־לְ⁠א֥וֹר וָ⁠אַ֑יִן וְ⁠אַל־יִ֝רְאֶ֗ה בְּ⁠עַפְעַפֵּי־שָֽׁחַר 1 Job is speaking of the day of his birth as if it were a living thing that could **wait** for **light** to appear in the sky and **see** the **dawn**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “may light never appear on that day, yes, may dawn never break on that day” 3:9 j058 rc://*/ta/man/translate/figs-metonymy בְּ⁠עַפְעַפֵּי־שָֽׁחַר 1 Job is referring to light flashing from eyes by association with the **eyelids** that open to reveal that flashing. If it would be helpful in your language, you could use an equivalent expression or express the meaning plainly. Alternate translation: “the light flashing from the eyes of the dawn” 3:9 max2 rc://*/ta/man/translate/figs-personification בְּ⁠עַפְעַפֵּי־שָֽׁחַר 1 Job is speaking of **the dawn** as if it were a living thing that had **eyelids** that could open to reveal light flashing from its eyes. If it would be helpful in your language, you could state the meaning plainly. By **dawn**, Job means the sunrise itself, not the first faint light that appears on the horizon to indicate that a new day is beginning. Alternate translation: “the first flashes of light from the sunrise” @@ -244,7 +244,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 4:12 j099 rc://*/ta/man/translate/figs-synecdoche וַ⁠תִּקַּ֥ח אָ֝זְנִ֗⁠י 1 Eliphaz is using one part of himself, his **ear**, to mean all of him in the act of hearing. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and I heard” 4:13 h37a rc://*/ta/man/translate/figs-idiom מֵ⁠חֶזְיֹנ֣וֹת לָ֑יְלָה 1 By **visions of the night**, Eliphaz means dreams. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “from a dream that I had” 4:13 er9t rc://*/ta/man/translate/figs-personification בִּ⁠נְפֹ֥ל תַּ֝רְדֵּמָ֗ה עַל־אֲנָשִֽׁים 1 Eliphaz is speaking of **deep sleep** as if it were a living thing that could be actively **falling** on people. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “as happens when people are deeply asleep” -4:13 j100 rc://*/ta/man/translate/figs-gendernotations אֲנָשִֽׁים 1 Here the masculine term **men** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is explicitly inclusive of both men and women. Alternate translation: “people” +4:13 j100 rc://*/ta/man/translate/figs-gendernotations אֲנָשִֽׁים 1 Here the masculine term **men** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “people” 4:14 pp18 rc://*/ta/man/translate/figs-doublet פַּ֣חַד קְ֭רָאַ⁠נִי וּ⁠רְעָדָ֑ה 1 The terms **Fear** and **trembling** mean similar things. Eliphaz is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “Great fear came upon me” 4:14 j101 rc://*/ta/man/translate/writing-poetry פַּ֣חַד & הִפְחִֽיד 1 For emphasis, Eliphaz is using a construction in which a subject and its verb come from the same root. You may be able to use the same construction in your language to express the meaning here. Alternatively, your language may another way of showing the emphasis. 4:14 j102 rc://*/ta/man/translate/figs-synecdoche וְ⁠רֹ֖ב עַצְמוֹתַ֣⁠י הִפְחִֽיד 1 Eliphaz is using one part of himself, his **bones**, to mean all of him in the act of becoming afraid. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and I became completely afraid” or “yes, I became completely afraid” @@ -254,7 +254,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 4:17 qqw3 rc://*/ta/man/translate/figs-rquestion הַֽ֭⁠אֱנוֹשׁ מֵ⁠אֱל֣וֹהַ יִצְדָּ֑ק אִ֥ם מֵ֝⁠עֹשֵׂ֗⁠הוּ יִטְהַר־גָּֽבֶר 1 In both of these sentences, Eliphaz is using the question form for emphasis. If you would not use the question form for this purpose in your language, you could translate these questions as statements or exclamations. Alternate translation: “A man cannot be more righteous than God! A man cannot be more pure than his Maker!” 4:17 j105 rc://*/ta/man/translate/figs-explicit הַֽ֭⁠אֱנוֹשׁ 1 The term that Eliphaz is using for **man** here implicitly means a “mortal.” You can indicate this in your translation if that would be helpful to your readers. Alternate translation: “a mortal” 4:17 j106 rc://*/ta/man/translate/figs-idiom אִ֥ם מֵ֝⁠עֹשֵׂ֗⁠הוּ יִטְהַר־גָּֽבֶר 1 Eliphaz is using the word **If** to introduce a question that anticipates a negative answer. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation: “A man cannot be more pure than his Maker, can he?” -4:17 j107 rc://*/ta/man/translate/figs-gendernotations הַֽ֭⁠אֱנוֹשׁ & גָּֽבֶר 1 In each instance, the masculine term **man** has generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is explicitly inclusive of both men and women. Alternate translation: “a person … a person” +4:17 j107 rc://*/ta/man/translate/figs-gendernotations הַֽ֭⁠אֱנוֹשׁ & גָּֽבֶר 1 In each instance, the masculine term **man** has generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “a person … a person” 4:18 j108 rc://*/ta/man/translate/writing-pronouns לֹ֣א יַאֲמִ֑ין & יָשִׂ֥ים 1 The pronouns **he** and **his** refer back to the previous verse to God, not to “a man.” It may be helpful to clarify this for your readers. Alternate translation: “God does not trust … God charges” 4:18 j109 rc://*/ta/man/translate/figs-explicit בַּ֭⁠עֲבָדָי⁠ו & וּ֝⁠בְ⁠מַלְאָכָ֗י⁠ו 1 By **his servants**, Eliphaz implicitly means the **angels** he mentions later in the verse. You can indicate this in your translation if that would be helpful to your readers. Alternate translation: “in the angels who serve him and … those angels” 4:19 j110 rc://*/ta/man/translate/figs-ellipsis אַ֤ף ׀ שֹׁכְנֵ֬י בָֽתֵּי־חֹ֗מֶר 1 Eliphaz is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “How much less will God be confident that dwellers in houses of clay are doing the right thing” @@ -304,7 +304,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 5:6 j132 rc://*/ta/man/translate/figs-explicit לֹא־יֵצֵ֣א מֵ⁠עָפָ֣ר אָ֑וֶן וּ֝⁠מֵ⁠אֲדָמָ֗ה לֹא־יִצְמַ֥ח עָמָֽל׃ 1 The implication, if trouble and misery do not just happen, is that their cause is the indignation and resentment that Eliphaz warned Job against in verse 2. You can indicate this in your translation if that would be helpful to your readers. Alternate translation, as a poetic parallel: “it is truly indignation that causes trouble, yes, it is resentment that causes misery” 5:7 j133 rc://*/ta/man/translate/grammar-connect-words-phrases כִּֽי 1 Eliphaz is using the word **For** to introduce the reason why he says that trouble does not just happen. Its cause is known: People create trouble for themselves. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation: “I say this because” 5:7 kz2s rc://*/ta/man/translate/figs-explicit ־אָ֭דָם לְ⁠עָמָ֣ל יוּלָּ֑ד וּ⁠בְנֵי־רֶ֝֗שֶׁף יַגְבִּ֥יהוּ עֽוּף׃ 1 Eliphaz assumes that Job will understand that by naming two things that he holds to be true, he means that the first is just as true as the second. You could indicate that explicitly if it would be helpful to your readers. Alternate translation: “man is born to trouble, just as surely as sons of the flame soar to fly” -5:7 j134 rc://*/ta/man/translate/figs-gendernotations אָ֭דָם לְ⁠עָמָ֣ל יוּלָּ֑ד 1 Here the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is explicitly inclusive of both men and women. Alternate translation: “people are born to trouble” +5:7 j134 rc://*/ta/man/translate/figs-gendernotations אָ֭דָם לְ⁠עָמָ֣ל יוּלָּ֑ד 1 Here the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “people are born to trouble” 5:7 j135 rc://*/ta/man/translate/figs-activepassive אָ֭דָם לְ⁠עָמָ֣ל יוּלָּ֑ד 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “people have an innate tendency to cause trouble for themselves” 5:7 j136 rc://*/ta/man/translate/figs-metaphor וּ⁠בְנֵי־רֶ֝֗שֶׁף 1 Eliphaz is describing sparks as if they were **sons of the flame**, that is, as if fire gave birth to sparks and sent them out. Your language may have a poetic expression of its own that you could use in your translation to describe sparks. You could also state the meaning plainly. Alternate translation: “and sparks” 5:7 j137 rc://*/ta/man/translate/figs-idiom יַגְבִּ֥יהוּ עֽוּף 1 This expression means that sparks fly upwards, carried by currents of air. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “fly upwards” @@ -335,7 +335,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 5:16 j157 rc://*/ta/man/translate/figs-genericnoun לַ⁠דַּ֣ל 1 This phrase does not refer to a specific person. It refers to anyone who has the quality that it names. Express this in the way that would be most natural in your language. Alternate translation: “to those who are poor” 5:16 exr5 rc://*/ta/man/translate/figs-personification וְ֝⁠עֹלָ֗תָ⁠ה קָ֣פְצָה פִּֽי⁠הָ 1 Job is speaking of **injustice** as if it were a living thing that could **shut** its own **mouth**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and people no longer make unjust claims against them” 5:16 j158 rc://*/ta/man/translate/grammar-connect-words-phrases וְ֝⁠עֹלָ֗תָ⁠ה 1 Eliphaz may be using the word translated **and** to indicate that poor people have hope because others no longer make unjust claims against them. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation: “because injustice” -5:17 j159 rc://*/ta/man/translate/figs-gendernotations אֱ֭נוֹשׁ 1 Here the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is explicitly inclusive of both men and women. Alternate translation: “is anyone” or “is any person” +5:17 j159 rc://*/ta/man/translate/figs-gendernotations אֱ֭נוֹשׁ 1 Here the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “is anyone” or “is any person” 5:17 j160 rc://*/ta/man/translate/grammar-connect-words-phrases וּ⁠מוּסַ֥ר שַׁ֝דַּ֗י אַל־תִּמְאָֽס 1 Eliphaz is using the word translated **and** to indicate that Job should not despise God’s chastening because he is blessed as someone whom God is correcting. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation: “so do not despise the chastening of Shaddai” 5:17 g1br rc://*/ta/man/translate/figs-doublenegatives אַל־תִּמְאָֽס 1 If it would be clearer in your language, you could use a positive expression to translate this double negative that consists of the negative particle **not** and the negative verb **despise**. Alternate translation: “appreciate” 5:18 fx57 rc://*/ta/man/translate/figs-metaphor כִּ֤י ה֣וּא יַכְאִ֣יב וְ⁠יֶחְבָּ֑שׁ יִ֝מְחַ֗ץ וְיָדָיו תִּרְפֶּֽינָה 1 Eliphaz is speaking as if God literally **injures** and **wounds** people and then gives them medical treatment. He means that God uses setbacks and sufferings (which could include physical ailments) to correct people. If it would be clearer in your language, you could state the meaning plainly. The UST models one way to do this. @@ -477,7 +477,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 7:intro y5ka 0 # Job 7 General Notes\n\n## Structure and Formatting\n\nIn this chapter, Job finishes responding to Eliphaz’s first speech, and he also addresses God directly in light of his exchange with Eliphaz.\n- Verses 1–6: Job continues to respond to Elilphaz\n- Verses 7–21: Job addresses God directly\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry.\n\n## Important Figures of Speech in this Chapter\n\n### Metaphors\n\nJob uses many different images in this chapter to describe what the things are like that he is feeling and experiencing. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n### Rhetorical questions\n\nJob often uses the question form in this chapter to emphasize the points he is making to Eliphaz and to God. Notes suggest how these questions may be translated as statements or exclamations if that would be more natural in your language. (See: [[rc://*/ta/man/translate/figs-rquestion]]) 7:1 nz5u rc://*/ta/man/translate/figs-rquestion הֲ⁠לֹא־ צָבָ֣א לֶ⁠אֱנ֣וֹשׁ על־ אָ֑רֶץ וְ⁠כִ⁠ימֵ֖י שָׂכִ֣יר יָמָֽי⁠ו 1 Job is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate these questions as statements or as exclamations. Alternate translation: “Man has hardship on earth! Yes, his days are like the days of a hireling!” 7:1 j228 rc://*/ta/man/translate/figs-abstractnouns הֲ⁠לֹא־צָבָ֣א לֶ⁠אֱנ֣וֹשׁ על־אָ֑רֶץ 1 If your language does not use an abstract noun for the idea of **hardship**, you could express the same idea in another way. Alternate translation: “Life on earth is hard for a man!” -7:1 j229 rc://*/ta/man/translate/figs-gendernotations לֶ⁠אֱנ֣וֹשׁ 1 Here the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is explicitly inclusive of both men and women. Alternate translation: “to a person” +7:1 j229 rc://*/ta/man/translate/figs-gendernotations לֶ⁠אֱנ֣וֹשׁ 1 Here the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “to a person” 7:1 m3yt rc://*/ta/man/translate/figs-simile וְ⁠כִ⁠ימֵ֖י שָׂכִ֣יר יָמָֽי⁠ו 1 Job is using this comparison to say that just as **the days of a hireling** (that is, someone hired by the day for manual labor) are long and difficult, so his days are long and difficult. If it would be helpful in your language, you could make this point explicitly. Alternate translation, as an exclamation: “Yes, his days are long and difficult, like those of a hireling!” 7:2 g9ji rc://*/ta/man/translate/figs-simile כְּ⁠עֶ֥בֶד יִשְׁאַף־ צֵ֑ל וּ֝⁠כְ⁠שָׂכִ֗יר יְקַוֶּ֥ה פָעֳלֽ⁠וֹ 1 The point of this comparison, as Job makes clear in the next verse, is that just as a **slave** and a **hireling** have to endure long periods of wishing for relief, so Job has gone a long time without relief. If it would be helpful in your language, you could make this point explicitly. Alternate translation: “As a slave wishes all through a long, hot day that evening would come, and as a hireling must wait until the end of the day to be paid” 7:2 f1pu rc://*/ta/man/translate/figs-metonymy צֵ֑ל 1 Job is using the term **shade** to mean by association the evening, when the sun becomes low in the sky and shadows cover the earth. Specifically, he means the end of the work day. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the evening” or “the end of the work day” @@ -517,7 +517,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 7:11 j243 rc://*/ta/man/translate/figs-synecdoche אֲֽ֭דַבְּרָה בְּ⁠צַ֣ר רוּחִ֑⁠י אָ֝שִׂ֗יחָה בְּ⁠מַ֣ר נַפְשִֽׁ⁠י 1 Job is using parts of himself, his **spirit** and his **soul**, to mean all of him in the act of speaking and complaining. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “I will speak in my distress; yes, I will complain in my bitterness” 7:11 v8zz rc://*/ta/man/translate/figs-abstractnouns אֲֽ֭דַבְּרָה בְּ⁠צַ֣ר רוּחִ֑⁠י אָ֝שִׂ֗יחָה בְּ⁠מַ֣ר נַפְשִֽׁ⁠י 1 If your language does not use abstract nouns for the ideas of **distress** and **bitterness**, you could express the same ideas in other ways. Alternate translation: “I will speak, since I am distressed; yes, I will complain, since I am bitter” 7:12 qy6r rc://*/ta/man/translate/figs-rquestion הֲֽ⁠יָם־אָ֭נִי אִם־תַּנִּ֑ין כִּֽי־תָשִׂ֖ים עָלַ֣⁠י מִשְׁמָֽר 1 Job is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “I am not the sea or the sea monster, so you do not need to set a guard over me!” -7:12 j244 rc://*/ta/man/translate/figs-explicit הֲֽ⁠יָם & אִם־תַּנִּ֑ין 1 In this culture, the **sea** was considered to be the realm of chaos. The **sea monster** is the same creature whom Job calls “Leviathan” in [3:8](../03/08.md). See the note to that verse that explains how this monster was also associated with chaos in this culture. If it would be helpful to your readers, you could indicate this cultural background in your translation. Alternate translation: “a dreadful cause of chaos” +7:12 j244 rc://*/ta/man/translate/figs-explicit הֲֽ⁠יָם & אִם־תַּנִּ֑ין 1 See the General Introduction to Job for a discussion of the **sea monster**, and see how you translated the name Leviathan in [3:8](../03/08.md). Alternate translation: "the sea monster that is associated with chaos" 7:12 j245 rc://*/ta/man/translate/figs-declarative כִּֽי־תָשִׂ֖ים 1 Job is using the future tense to indicate something that God would do out of necessity. Your language may have its own way of expressing such a meaning. Alternate translation: “that you would have to set” 7:13 j246 rc://*/ta/man/translate/figs-quotations כִּֽי־אָ֭מַרְתִּי תְּנַחֲמֵ֣⁠נִי עַרְשִׂ֑⁠י יִשָּׂ֥א בְ֝⁠שִׂיחִ֗⁠י מִשְׁכָּבִֽ⁠י 1 It may be more natural in your language to have an indirect quotation here. Alternate translation: “When I say that my couch will comfort me and that my bed will take away my complaint” 7:13 v7e8 rc://*/ta/man/translate/figs-metonymy תְּנַחֲמֵ֣⁠נִי עַרְשִׂ֑⁠י יִשָּׂ֥א בְ֝⁠שִׂיחִ֗⁠י מִשְׁכָּבִֽ⁠י 1 Job is using the terms **couch** and **bed** to mean sleep by association with the way people sleep on a couch or a bed. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “My sleep will comfort me, yes, my sleep will take away my complaint” @@ -615,7 +615,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 8:22 j279 rc://*/ta/man/translate/figs-quotemarks אֵינֶֽ⁠נּוּ 1 If you decided to punctuate verses 11–22 as a second-level quotation, indicate the end of this quotation here with a closing second-level quotation mark or whatever other punctuation or convention your language uses to indicate the end of a second-level quotation. 9:intro n51u 0 # Job 9 General Notes\n\n## Structure and Formatting\n\nThis chapter is Job’s response to Bildad’s first speech. In [8:5](../08/05.md), Bildad told Job that he should appeal to God. In response, Job protests in this chapter that a human being cannot appeal to God.\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry.\n\n## Important Figures of Speech in this Chapter\n\n### Litany\n\nIn verses 5–10, Job makes a series of statements about how powerful God is. These specific statements illustrate the general statement that Job makes in verse 4 that God is “wise in heart and mighty in strength.” A series of statements such as this is known as a litany. If your readers would recognize what Job is doing, you can translate and format this litany the way the ULT does. If the litany form would not be familiar to your readers, you could format the general statement in a way that will show that it is a summary statement that shows the overall meaning of what Job is saying. You could then put each sentence of the litany on a separate line. The format might look something like this:\n\nGod is wise in heart and mighty in strength (Who has hardened himself against him and been whole?),\n> the one removing mountains and they do not know, who overturns them in his anger,\n> the one shaking the earth from its place and causing its pillars to tremble,\n> the one speaking to the sun and it does not rise, and upon the stars he seals,\n> stretching out the heavens by himself and treading on the waves of the sea,\n> making the Bear, Orion, the Pleiades, and the chambers of the south,\n> doing great {things} until there is no searching and distinguished {things} until there is no number. 9:2 r4pi rc://*/ta/man/translate/figs-rquestion וּ⁠מַה־יִּצְדַּ֖ק אֱנ֣וֹשׁ עִם־אֵֽל 1 Job is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “But a man cannot be righteous with God!” -9:2 a9ku rc://*/ta/man/translate/figs-gendernotations אֱנ֣וֹשׁ 1 Here the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is explicitly inclusive of both men and women. Alternate translation: “a person” +9:2 a9ku rc://*/ta/man/translate/figs-gendernotations אֱנ֣וֹשׁ 1 Here the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “a person” 9:3 t9fi rc://*/ta/man/translate/writing-pronouns אִם־יַ֭חְפֹּץ לָ⁠רִ֣יב עִמּ֑⁠וֹ 1 In this part of the verse, the pronoun **he** refers to “a man” and the pronoun **him** refers to God. It may be helpful to clarify this for your readers. Alternate translation: “If a person desires to contend with God” 9:3 a6um rc://*/ta/man/translate/figs-explicit לָ⁠רִ֣יב עִמּ֑⁠וֹ 1 Job assumes that Bildad will understand that he is using the word **contend** to mean making a formal legal complaint against God. In this culture, people made such complaints to community leaders in public places such as the gate of a town. Each party would question the other in the presence of the leaders, who would then discuss the case and decide how to resolve it. Job is probably describing how he participated as a leader in such cases in [29:21–23](../29/21.md). Your language may have an expression for this process that you could use in your translation. Alternate translation: “to take God to court” or “to file charges against God” 9:3 j280 rc://*/ta/man/translate/writing-pronouns לֹֽא־יַ֝עֲנֶ֗⁠נּוּ 1 In this part of the verse, (1) the pronoun **he** could refer to a human being and the pronoun **him** could refer to God. This seems likely, since after describing God’s knowledge and power, Job asks in [9:14](../09/14.md) how he could possibly answer God and in [9:32](../09/32.md) he says that God is “not a man, as I am, that I could answer him.” Alternate translation: “a human will not answer God” (2) the pronoun **he** could refer to God and the pronoun **him** could refer to a human being. This is also a possibility, since Job protests in [30:20](../30/20.md) that God does not answer him. Alternate translation: “God will not answer a human” @@ -646,7 +646,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 9:13 j345 rc://*/ta/man/translate/figs-metaphor אֱ֭לוֹהַּ לֹא־יָשִׁ֣יב אַפּ֑⁠וֹ 1 See how you translated the word **nose** in verse 5. Alternate translation: “God will not turn aside his anger” 9:13 j291 rc://*/ta/man/translate/figs-metaphor אֱ֭לוֹהַּ לֹא־יָשִׁ֣יב אַפּ֑⁠וֹ 1 Job is speaking as if God might literally make his anger **turn aside** and go in a different direction. Job is actually describing how God might stop being angry (although in this case he would not). If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “God will not stop being angry” 9:13 j292 rc://*/ta/man/translate/figs-doublenegatives אֱ֭לוֹהַּ לֹא־יָשִׁ֣יב אַפּ֑⁠וֹ 1 If it would be clearer in your language, you could translate this as a positive expression. Alternate translation: “God will still have anger” -9:13 nzr2 rc://*/ta/man/translate/translate-names עֹ֣זְרֵי רָֽהַב 1 As a note to [3:8](../03/08.md) explains, people in this culture believed in a monster associated with the sea who caused chaos. One name for this monster was Leviathan. The word **Rahab** is another name for that monster, that is, for the sea personified as a force of chaos. For example, Job says in [26:12](../26/12.md), in a poetic parallel, “He calmed the sea with his power, and by his understanding he shattered Rahab.” See what you did in [3:8](../03/08.md). Here as well, you could either retain the name in your translation or you could use a general expression in order to give your readers some idea of the beliefs of this culture. Alternate translation: “the helpers of the chaos monster” +9:13 nzr2 rc://*/ta/man/translate/translate-names רָֽהַב 1 The word **Rahab** is another name for the sea monster. See the General Introduction to Job for a discussion of the **sea monster**, and see how you translated the name Leviathan in [3:8](../03/08.md). Alternate translation: "the sea monster that is associated with chaos" 9:13 j340 rc://*/ta/man/translate/figs-explicit עֹ֣זְרֵי רָֽהַב 1 When Job speaks of **the helpers of Rahab**, he likely means ocean waves, since he says in [9:8](../09/08.md), in a context of overcoming chaos, that God treads on the waves of the sea. Alternate translation: “the chaotic ocean waves” 9:13 e9gu rc://*/ta/man/translate/figs-personification תחת⁠ו שָׁ֝חֲח֗וּ 1 Job is speaking of **the helpers of Rahab**, most likely meaning the waves of the sea, as if they were a living thing that could **bow** to God. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “are under his control” 9:14 z61q rc://*/ta/man/translate/figs-idiom אַ֭ף כִּֽי־אָנֹכִ֣י אֶֽעֱנֶ֑⁠נּוּ 1 **Indeed that** is an expression that indicates that what follows is greater in degree than what a person has just said. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “How much less would I be able to answer him” @@ -725,11 +725,11 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 10:4 e9t6 rc://*/ta/man/translate/figs-rquestion הַ⁠עֵינֵ֣י בָשָׂ֣ר לָ֑⁠ךְ אִם־כִּ⁠רְא֖וֹת אֱנ֣וֹשׁ תִּרְאֶֽה 1 Job is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate these questions as statements or as exclamations. Alternate translation: “You do not have eyes of flesh! You do not see according to the seeing of a man!” 10:4 d65r rc://*/ta/man/translate/figs-metonymy הַ⁠עֵינֵ֣י בָשָׂ֣ר לָ֑⁠ךְ 1 Job is using the expression **of flesh** to mean “human,” by association with the way that humans have flesh. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Do you have human eyes?” or “You do not have human eyes!” 10:4 s8ae rc://*/ta/man/translate/figs-idiom אִם־כִּ⁠רְא֖וֹת אֱנ֣וֹשׁ תִּרְאֶֽה 1 Job is using the word **If** to introduce a question that anticipates a negative answer. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation: “You do not see as people see, do you?” -10:4 j318 rc://*/ta/man/translate/figs-gendernotations כִּ⁠רְא֖וֹת אֱנ֣וֹשׁ 1 Here the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is explicitly inclusive of both men and women. Alternate translation: “as people do” +10:4 j318 rc://*/ta/man/translate/figs-gendernotations כִּ⁠רְא֖וֹת אֱנ֣וֹשׁ 1 Here the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “as people do” 10:5 st4n rc://*/ta/man/translate/figs-explicit הֲ⁠כִ⁠ימֵ֣י אֱנ֣וֹשׁ יָמֶ֑י⁠ךָ אִם־שְׁ֝נוֹתֶ֗י⁠ךָ כִּ֣⁠ימֵי גָֽבֶר 1 Job is asking implicitly whether God has the same number of **days** and **years** as a human being, not whether God experiences the kind of **days** and **years** that people do. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “Is the number of your days the same as the number of the days that a man has, or is the number of your years the same as the number of days that a person has” 10:5 awt6 rc://*/ta/man/translate/figs-rquestion הֲ⁠כִ⁠ימֵ֣י אֱנ֣וֹשׁ יָמֶ֑י⁠ךָ אִם־שְׁ֝נוֹתֶ֗י⁠ךָ כִּ֣⁠ימֵי גָֽבֶר 1 Job is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate these questions as statements or as exclamations, not continuing this sentence into the following two verses. Alternate translation: “Your days are not like the days of a man! No, your years are not like the days of a person!” 10:5 j319 rc://*/ta/man/translate/figs-metonymy הֲ⁠כִ⁠ימֵ֣י אֱנ֣וֹשׁ יָמֶ֑י⁠ךָ אִם־שְׁ֝נוֹתֶ֗י⁠ךָ כִּ֣⁠ימֵי גָֽבֶר 1 Job is using the terms **days** and **years** to mean by association the lifetime of a person. If it would be helpful in your language, you could combine the two phrases and state the meaning plainly. Alternate translation: “Do you have as short a lifetime as people do” or “You do not have as short a lifetime as people do!” -10:5 j320 rc://*/ta/man/translate/figs-gendernotations אֱנ֣וֹשׁ & גָֽבֶר 1 In this verse, the two instances of the word **man** translate two different words that have essentially the same meaning. Both of these masculine terms have a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is explicitly inclusive of both men and women. Alternate translation: “a mortal … a human being” +10:5 j320 rc://*/ta/man/translate/figs-gendernotations אֱנ֣וֹשׁ & גָֽבֶר 1 In this verse, the two instances of the word **man** translate two different words that have essentially the same meaning. Both of these masculine terms have a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “a mortal … a human being” 10:5 j321 rc://*/ta/man/translate/figs-parallelism כִּ֣⁠ימֵי 1 If it would be more natural in your language, you could say “years” instead of **days** here. This would maintain a parallel between the two parts of this verse without making any significant change in meaning. (The original reading may have been “years”; many translations say that.) Alternate translation: “like the years of” 10:5 e5pg rc://*/ta/man/translate/figs-idiom אִם־שְׁ֝נוֹתֶ֗י⁠ךָ כִּ֣⁠ימֵי גָֽבֶר 1 Job is using the word **If** to introduce a question that anticipates a negative answer. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation: “Your years are not like the days of a man, are they?” 10:6 zdk3 rc://*/ta/man/translate/figs-explicit כִּֽי־תְבַקֵּ֥שׁ לַ⁠עֲוֺנִ֑⁠י וּ֭⁠לְ⁠חַטָּאתִ֥⁠י תִדְרֽוֹשׁ 1 In this verse and the previous one, Job seems to be asking implicitly whether God is seeking urgently to discover whether he has sinned because God has only a short time to live and God wants to discover this before he dies. You could indicate that in your translation if it would be helpful to your readers. It may be helpful to begin a new sentence here. Alternate translation: “Is that why you seek for my iniquity and search for my sin” @@ -884,7 +884,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 12:10 j391 rc://*/ta/man/translate/grammar-connect-words-phrases וְ֝⁠ר֗וּחַ כָּל־בְּשַׂר־אִֽישׁ 1 In this instance, Job is using the word **and** to emphasize something that is included in the previous phrase, not to introduce something additional. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation, preceded by a comma: “including the breath of all flesh of man” 12:10 s1sr rc://*/ta/man/translate/figs-metonymy וְ֝⁠ר֗וּחַ כָּל־בְּשַׂר־אִֽישׁ 1 Job is using the term **breath** by association to mean “life.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and the life of all flesh of man” 12:10 j392 rc://*/ta/man/translate/figs-synecdoche וְ֝⁠ר֗וּחַ כָּל־בְּשַׂר־אִֽישׁ 1 Job is using one part of **man**, his **flesh**, to mean all of him. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and the life of every man” -12:10 j393 rc://*/ta/man/translate/figs-gendernotations וְ֝⁠ר֗וּחַ כָּל־בְּשַׂר־אִֽישׁ 1 Here the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is explicitly inclusive of both men and women. Alternate translation: “and the life of every woman and man” or “and the life of every person” +12:10 j393 rc://*/ta/man/translate/figs-gendernotations וְ֝⁠ר֗וּחַ כָּל־בְּשַׂר־אִֽישׁ 1 Here the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “and the life of every woman and man” or “and the life of every person” 12:11 j394 rc://*/ta/man/translate/grammar-connect-words-phrases הֲ⁠לֹא־אֹ֭זֶן מִלִּ֣ין תִּבְחָ֑ן וְ֝⁠חֵ֗ךְ אֹ֣כֶל יִטְעַם־לֽ⁠וֹ 1 In this instance, Job is using the word **and** to say that the phrase it introduces is just as true as the previous phrase. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation: “Does not the ear test words, just as the palate tastes its food?” 12:11 d5vn rc://*/ta/man/translate/figs-rquestion הֲ⁠לֹא־אֹ֭זֶן מִלִּ֣ין תִּבְחָ֑ן וְ֝⁠חֵ֗ךְ אֹ֣כֶל יִטְעַם־לֽ⁠וֹ 1 Job is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “Certainly the ear tests words just as the palate tastes its food!” 12:11 j395 rc://*/ta/man/translate/figs-personification הֲ⁠לֹא־אֹ֭זֶן מִלִּ֣ין תִּבְחָ֑ן וְ֝⁠חֵ֗ךְ אֹ֣כֶל יִטְעַם־לֽ⁠וֹ 1 Job is speaking of the **ear** as if it could **test words** by itself. He is using the ear to represent hearing, and he means that people themselves test or consider the words of others when they hear them. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Do people not consider others’ words when they hear them, just as people discern with their mouths the taste of their food” @@ -901,7 +901,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 12:14 j402 rc://*/ta/man/translate/grammar-connect-words-phrases יַ֭הֲרוֹס וְ⁠לֹ֣א יִבָּנֶ֑ה יִסְגֹּ֥ר עַל־אִ֝֗ישׁ וְ⁠לֹ֣א יִפָּתֵֽחַ 1 In both of these instances, Job is using the word **and** to introduce what happens under the condition he is describing. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation: “if he breaks down, then it is not rebuilt; if he closes upon a man, then it is not opened” 12:14 v1pt rc://*/ta/man/translate/figs-activepassive וְ⁠לֹ֣א יִבָּנֶ֑ה & וְ⁠לֹ֣א יִפָּתֵֽחַ 1 If your language does not use these passive forms, you could express the ideas in active form or in another way that is natural in your language. Alternate translation: “and no one rebuilds … and no one opens” 12:14 j403 rc://*/ta/man/translate/figs-idiom יִסְגֹּ֥ר עַל־אִ֝֗ישׁ וְ⁠לֹ֣א יִפָּתֵֽחַ 1 In this context, the expressions **closes upon** and **opened** refer to imprisonment and release. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “he imprisons a man, and that man is not released” or “if he imprisons a man, then no one releases that man” -12:14 j495 rc://*/ta/man/translate/figs-gendernotations אִ֝֗ישׁ 1 Here the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is explicitly inclusive of both men and women. Alternate translation: “a man or woman” or “a person” +12:14 j495 rc://*/ta/man/translate/figs-gendernotations אִ֝֗ישׁ 1 Here the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “a man or woman” or “a person” 12:15 pl3c rc://*/ta/man/translate/grammar-connect-words-phrases הֵ֤ן יַעְצֹ֣ר בַּ⁠מַּ֣יִם וְ⁠יִבָ֑שׁוּ וִֽ֝⁠ישַׁלְּחֵ֗⁠ם וְ⁠יַ֖הַפְכוּ אָֽרֶץ 1 In both of these instances, Job is using the word **and** to introduce what happens under the condition he is describing. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation: “if he withholds the waters, then they dry up; if he sends them out, then they overthrow the land” 12:15 rel2 rc://*/ta/man/translate/figs-metaphor וְ⁠יַ֖הַפְכוּ אָֽרֶץ 1 Job is speaking as if the **waters** would literally **overthrow** the **land** or turn it upside down. He means that the waters would completely cover the land so that there would be no land any more. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “and they completely flood the land” 12:16 gqf6 rc://*/ta/man/translate/figs-abstractnouns עִ֭מּ⁠וֹ עֹ֣ז וְ⁠תֽוּשִׁיָּ֑ה 1 If your language does not use abstract nouns for the ideas of **strength** and **prudence**, you could express the same ideas in other ways. Alternate translation: “God is strong and prudent” @@ -948,7 +948,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 13:8 i61h rc://*/ta/man/translate/figs-explicit לָ⁠אֵ֥ל תְּרִיבֽוּ⁠ן 1 Job is using the word **plead** to mean "argue a court case." He is suggesting that his friends are not counseling him impartially but, rather, taking God’s side against him even though, as he sees it, he has a valid case against God. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “will you take God’s side against me?” or “you are taking God’s side against me!” 13:9 l9wk rc://*/ta/man/translate/figs-rquestion הֲ֭⁠טוֹב כִּֽי־יַחְקֹ֣ר אֶתְ⁠כֶ֑ם אִם־כְּ⁠הָתֵ֥ל בֶּ֝⁠אֱנ֗וֹשׁ תְּהָתֵ֥לּוּ בֽ⁠וֹ 1 Job is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate these questions as statements or as exclamations. Alternate translation: “It is not good that he will examine you! You will not deceive him as you might deceive a man” 13:9 j412 rc://*/ta/man/translate/figs-explicit הֲ֭⁠טוֹב כִּֽי־יַחְקֹ֣ר אֶתְ⁠כֶ֑ם 1 Job means implicitly that it would not be **good** for his friends if God were to **examine** them because God would discover that they had not been telling the truth about him. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “If God were to examine you, he would discover that you have not been telling the truth about him, and that would not be good for you” -13:9 gk9j rc://*/ta/man/translate/figs-gendernotations בֶּ֝⁠אֱנ֗וֹשׁ 1 Here the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is explicitly inclusive of both men and women. Alternate translation: “a man or a woman” or “a human” +13:9 gk9j rc://*/ta/man/translate/figs-gendernotations בֶּ֝⁠אֱנ֗וֹשׁ 1 Here the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “a man or a woman” or “a human” 13:10 j413 rc://*/ta/man/translate/grammar-connect-logic-result הוֹכֵ֣חַ יוֹכִ֣יחַ אֶתְ⁠כֶ֑ם אִם־בַּ֝⁠סֵּ֗תֶר פָּנִ֥ים תִּשָּׂאֽוּ⁠ן 1 If it would be more natural in your language, you could reverse the order of these phrases, since the second phrase gives the reason for the result that the first phrase describes. Alternate translation: “If in secret you were lifting faces, reproving, he would reprove you” 13:10 ecs9 rc://*/ta/man/translate/figs-reduplication הוֹכֵ֣חַ יוֹכִ֣יחַ 1 Job is repeating the verb **reprove** in order to intensify the idea that it expresses. If your language can repeat words for intensification, it would be appropriate to do that here in your translation. If not, your language may have another way of expressing the emphasis. Alternate translation: “He would certainly reprove” 13:10 g5lz rc://*/ta/man/translate/figs-idiom פָּנִ֥ים תִּשָּׂאֽוּ⁠ן 1 See how you translated the similar expression in [13:8](../13/08.md). Alternate translation: “you were showing favoritism” @@ -993,11 +993,11 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 13:27 x3kd rc://*/ta/man/translate/figs-metaphor עַל־שָׁרְשֵׁ֥י רַ֝גְלַ֗⁠י תִּתְחַקֶּֽה 1 Job is speaking as if God were literally taking some action regarding his **feet**. Interpreters are unsure of the exact meaning of this image. Job could be speaking as if: (1) God had drawn lines in the ground to mark foot-shaped areas where Job would have to step. Alternate translation: “you only allow me to step in a few small places” or “you only permit me to do a limited number of things without being punished” (2) God had put some kind of mark on his feet so that he would leave a distinctive footprint that God could easily track. Alternate translation: “you closely watch all of my actions” 13:28 mlj8 rc://*/ta/man/translate/figs-123person וְ֭⁠הוּא & יִבְלֶ֑ה 1 Job is speaking about himself in the third person. If it would be helpful in your language, you could translate this in the first person. Alternate translation: “and I decay” 13:28 fq5k rc://*/ta/man/translate/grammar-connect-words-phrases וְ֭⁠הוּא & יִבְלֶ֑ה 1 Job is using the word **and** to introduce the result of the sufferings he is experiencing, which he considers to be punishments from God. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation: “so that he decays” or “so that I decay” -14:intro t321 0 # Job 14 General Notes\n\n##Structure and Formatting\n\nThis chapter is the conclusion of Job’s response to Zophar’s first speech.\n- Verses 1–12: Job says that God should not pay so much attention to humans, since they have short and troubled lives.\n- Verses 13–17: Job speculates about what it would be like if God could bring him back to life and be friendly towards him again.\n- Verses 18–22: Job concludes pessimistically that he will likely just die and be separated forever from human community.\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry.\n\n## Special Concepts in this Chapter\n\n### Resurrection\n\nJob lived at a time when people did not know for certain whether there would be a resurrection of the dead, so Job speculates about this in his speeches. Sometimes he is more hopeful about it, and at other times he is less hopeful about it. In your translation, reflect what he is feeling and saying. It is not necessary to adjust his words in order to make them a confident proclamation about the resurrection.\n\n## Translation Issues in this Chapter\n\n### singular and plural “you”\n\nThe words “you” and “your” and the implied “you” in imperative verbs are singular throughout this chapter because Job is addressing God. If your language marks a distinction between singular and plural “you,” use the singular form in your translation.\n\n### “man” in a generic sense\n\nIn several places in this chapter, Job uses the word “man” in a generic sense that is explicitly inclusive of both men and women. It may be helpful in your translation to say “men and women” or to use a term in your language that is explicitly inclusive of both men and women, such as “people,” “mortals,” or “humans.” +14:intro t321 0 # Job 14 General Notes\n\n##Structure and Formatting\n\nThis chapter is the conclusion of Job’s response to Zophar’s first speech.\n- Verses 1–12: Job says that God should not pay so much attention to humans, since they have short and troubled lives.\n- Verses 13–17: Job speculates about what it would be like if God could bring him back to life and be friendly towards him again.\n- Verses 18–22: Job concludes pessimistically that he will likely just die and be separated forever from human community.\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry.\n\n## Special Concepts in this Chapter\n\n### Resurrection\n\nJob lived at a time when people did not know for certain whether there would be a resurrection of the dead, so Job speculates about this in his speeches. Sometimes he is more hopeful about it, and at other times he is less hopeful about it. In your translation, reflect what he is feeling and saying. It is not necessary to adjust his words in order to make them a confident proclamation about the resurrection.\n\n## Translation Issues in this Chapter\n\n### singular and plural “you”\n\nThe words “you” and “your” and the implied “you” in imperative verbs are singular throughout this chapter because Job is addressing God. If your language marks a distinction between singular and plural “you,” use the singular form in your translation.\n\n### “man” in a generic sense\n\nIn several places in this chapter, Job uses the word “man” in a generic sense that is clearly inclusive of both men and women. It may be helpful in your translation to say “men and women” or to use a term in your language that is clearly inclusive of both men and women, such as “people,” “mortals,” or “humans.” 14:1 j425 rc://*/ta/man/translate/figs-ellipsis אָ֭דָם יְל֣וּד אִשָּׁ֑ה קְצַ֥ר יָ֝מִ֗ים וּֽ⁠שְׂבַֽע־רֹֽגֶז 1 Job is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from the context if that would be clearer in your language. However, Job is being deliberately terse in order to describe the human condition as pitiful, so you may wish to translate this statement with fewer words than your language would ordinarly use. Alternate translation: “Man, who is born of woman, is few of days and full of trouble” 14:1 j426 rc://*/ta/man/translate/figs-activepassive אָ֭דָם יְל֣וּד אִשָּׁ֑ה 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “Every child of a human mother” 14:1 j427 rc://*/ta/man/translate/figs-metonymy אָ֭דָם יְל֣וּד אִשָּׁ֑ה 1 Job is using the phrase **born of woman** by association to mean that people are mortal. In other words, just as they are naturally born, they will naturally die. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Mortal man” -14:1 d6in rc://*/ta/man/translate/figs-gendernotations אָ֭דָם יְל֣וּד אִשָּׁ֑ה 1 As the General Notes to this chapter discuss, here and throughout the chapter the masculine term “man” has a generic sense that includes both men and women. If it would be helpful to your readers, in all such instances you could use language in your translation that is explicitly inclusive of both men and women. Alternate translation: “Mortal humans” +14:1 d6in rc://*/ta/man/translate/figs-gendernotations אָ֭דָם יְל֣וּד אִשָּׁ֑ה 1 As the General Notes to this chapter discuss, here and throughout the chapter the masculine term “man” has a generic sense that includes both men and women. If it would be helpful to your readers, in all such instances you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “Mortal humans” 14:1 u162 rc://*/ta/man/translate/figs-idiom קְצַ֥ר יָ֝מִ֗ים וּֽ⁠שְׂבַֽע־רֹֽגֶז 1 Job does not mean that in general people live for only a few **days**. He is using the term **days** to mean time in general. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “His life is short and it is full of trouble” 14:1 pfe3 rc://*/ta/man/translate/figs-metaphor וּֽ⁠שְׂבַֽע־רֹֽגֶז 1 Job is speaking of **Man** as if he were a container that **trouble** fills. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and continually troubled” 14:2 bgr2 rc://*/ta/man/translate/figs-parallelism כְּ⁠צִ֣יץ יָ֭צָא וַ⁠יִּמָּ֑ל וַ⁠יִּבְרַ֥ח כַּ֝⁠צֵּ֗ל וְ⁠לֹ֣א יַעֲמֽוֹד 1 These two phrases mean similar things. Job is using repetition to emphasize the idea that the phrases express. Since Job is using two different images together, it may be helpful to connect the phrases with a word other than **and** in order to show that the second phrase is conveying the same idea as the first one, not saying something additional. Alternate translation: “He comes forth and withers like a flower; yes, he flees like a shadow and does not stand” @@ -1021,7 +1021,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 14:9 f92c rc://*/ta/man/translate/figs-personification מֵ⁠רֵ֣יחַ מַ֣יִם 1 Job is speaking of the tree he is describing as if it could actually smell the **scent** of **waters**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “as soon as the ground becomes moist,” 14:9 dav4 rc://*/ta/man/translate/figs-genericnoun וְ⁠עָשָׂ֖ה קָצִ֣יר 1 Job is not referring to a specific **branch**. He actually means that the stump of the tree will send forth many branches or shoots. Express this in the way that would be most natural in your language. Alternate translation: “and send forth many shoots” 14:9 bx2i rc://*/ta/man/translate/figs-explicit כְּמוֹ־נָֽטַע 1 Job is referring implicitly to a young **plant**, which would grow rapidly. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “as young plants do” or “as if it were a young plant” -14:10 j433 rc://*/ta/man/translate/figs-gendernotations וְ⁠גֶ֣בֶר & אָדָ֣ם 1 In this verse, the two instances of the word **man** translate two different words that have essentially the same meaning. These masculine terms have a generic sense that includes both men and women. If it would be helpful to your readers, you could use terms in your language that are explicitly inclusive of both men and women. Alternate translation: “but a mortal … a human being” +14:10 j433 rc://*/ta/man/translate/figs-gendernotations וְ⁠גֶ֣בֶר & אָדָ֣ם 1 In this verse, the two instances of the word **man** translate two different words that have essentially the same meaning. These masculine terms have a generic sense that includes both men and women. If it would be helpful to your readers, you could use terms in your language that are clearly inclusive of both men and women. Alternate translation: “but a mortal … a human being” 14:10 j434 rc://*/ta/man/translate/figs-euphemism וַ⁠יִּגְוַ֖ע 1 See how you translated the similar expression in [3:11](../03/11.md). Alternate translation: “and passes away” 14:10 wz2a rc://*/ta/man/translate/figs-rquestion וְ⁠אַיּֽ⁠וֹ 1 Job is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “and he is gone completely” 14:11 f32z rc://*/ta/man/translate/translate-versebridge 0 This verse is the beginning of a sentence that Job completes at the start of the next verse. The entire sentence draws a comparison. To show this, you could create a verse bridge for verses 11–12. Within it, this sentence might say something like this: “Just as waters disappear from a lake and a river dwindles and dries up, so a man lies down and does not arise.” @@ -1059,7 +1059,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 14:20 p3dh rc://*/ta/man/translate/figs-idiom מְשַׁנֶּ֥ה פָ֝נָ֗י⁠ו 1 The expression **changing his face** describes a person’s face becoming wrinkled as that person ages. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “making his face wrinkled” 14:20 j444 rc://*/ta/man/translate/figs-synecdoche מְשַׁנֶּ֥ה פָ֝נָ֗י⁠ו 1 Job may be using one part of the aging process, the **changing** of the **face** to become wrinkled, to mean the entire process. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “causing him to age” 14:20 lq7f rc://*/ta/man/translate/figs-explicit וַֽ⁠תְּשַׁלְּחֵֽ⁠הוּ 1 Job is implicitly describing how God will **send** a person **away** from the community of living people to the abode of the dead. Job will describe this isolation in more detail in the next two verses. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “you send him away from the community of living people to the abode of the dead” -14:21 m7cw rc://*/ta/man/translate/figs-gendernotations בָ֭נָי⁠ו 1 Here the masculine term **sons** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is explicitly inclusive of both men and women. Alternate translation: “His children” +14:21 m7cw rc://*/ta/man/translate/figs-gendernotations בָ֭נָי⁠ו 1 Here the masculine term **sons** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “His children” 14:22 j445 rc://*/ta/man/translate/figs-synecdoche אַךְ־בְּ֭שָׂר⁠וֹ עָלָ֣י⁠ו יִכְאָ֑ב וְ֝⁠נַפְשׁ֗⁠וֹ עָלָ֥י⁠ו תֶּאֱבָֽל 1 Job is using parts of a person, his **flesh** and his **soul**, to mean all of a person in the act of grieving and mourning. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “He alone grieves for himself, yes, he alone mourns for himself” 15:intro p4sy 0 # Job 15 General Notes\n\n## Structure and Formatting\nIn this chapter, Job’s friend Eliphaz speaks to him once again. This time he speaks more strongly than he spoke before.\n- Verses 1–10: Eliphaz argues that the insights of traditional wisdom are on his side.\n- Verses 11–16: Eliphaz argues that Job should not defiantly insist that he is righteous.\n- Verses 17­–19: Eliphaz invites Job to consider the insights of traditional wisdom.\n- Verses 20–35: Eliphaz quotes the insights of traditional wisdom.\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry. 15:2 mw8h rc://*/ta/man/translate/figs-rquestion הֶֽ⁠חָכָ֗ם יַעֲנֶ֥ה דַֽעַת־ר֑וּחַ וִֽ⁠ימַלֵּ֖א קָדִ֣ים בִּטְנֽ⁠וֹ 1 Eliphaz is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. This verse is the beginning of a question that continues into the next verse, but if you translate it as a statement or as an exclamation, it may be helpful to make it a separate sentence in your translation. Alternate translation: “A wise person does not answer with knowledge of wind or fill his belly with the east wind!” @@ -1080,7 +1080,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 15:7 a7jq rc://*/ta/man/translate/figs-explicit הֲ⁠רִאישׁ֣וֹן אָ֭דָם תִּוָּלֵ֑ד וְ⁠לִ⁠פְנֵ֖י גְבָע֣וֹת חוֹלָֽלְתָּ 1 Eliphaz is implicitly challenging Job not to consider himself wiser than everyone else because, after all, he is not older than everyone else. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “You should not think that you are wiser than everyone else, because you were not born the first man! No, you were not formed to the face of the hills!” 15:7 j449 rc://*/ta/man/translate/figs-hyperbole הֲ⁠רִאישׁ֣וֹן אָ֭דָם תִּוָּלֵ֑ד וְ⁠לִ⁠פְנֵ֖י גְבָע֣וֹת חוֹלָֽלְתָּ 1 Eliphaz is overstating his point for emphasis as he challenges Job not to consider himself wiser than others. If a speaker of your language would not make this kind of overstatement, you could express the emphasis in a different way. Alternate translation: “You should not think that you are wiser than everyone else, because you are not older than the other wise people in our community” 15:7 v4jt rc://*/ta/man/translate/figs-activepassive הֲ⁠רִאישׁ֣וֹן אָ֭דָם תִּוָּלֵ֑ד 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “Are you the first person who ever lived” -15:7 j450 rc://*/ta/man/translate/figs-gendernotations הֲ⁠רִאישׁ֣וֹן אָ֭דָם 1 Here the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is explicitly inclusive of both men and women. Alternate translation: “the first human” +15:7 j450 rc://*/ta/man/translate/figs-gendernotations הֲ⁠רִאישׁ֣וֹן אָ֭דָם 1 Here the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “the first human” 15:7 j451 rc://*/ta/man/translate/figs-metonymy וְ⁠לִ⁠פְנֵ֖י גְבָע֣וֹת חוֹלָֽלְתָּ 1 Here the word **face** represents the presence of something by association with the way people can see the face of a person who is present. By asking whether Job was **formed** in the presence of **the hills**, Eliphaz is asking whether Job was formed at the same time as the hills, that is, long ago. Alternate translation: “and were you formed when the hills were formed” 15:7 j452 rc://*/ta/man/translate/figs-activepassive וְ⁠לִ⁠פְנֵ֖י גְבָע֣וֹת חוֹלָֽלְתָּ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “and did God form you when he formed the hills” 15:7 j453 rc://*/ta/man/translate/figs-synecdoche גְבָע֣וֹת 1 Eliphaz is using one part of the earth, its **hills**, to mean all of it as God created it. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the earth” @@ -1106,7 +1106,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 15:13 q3sz rc://*/ta/man/translate/figs-synecdoche כִּֽי־תָשִׁ֣יב אֶל־אֵ֣ל רוּחֶ֑⁠ךָ 1 Eliphaz is using one part of Job, his **spirit**, to mean all of him in the act of turning against God. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “that you turn yourself against God” 15:13 v2f5 rc://*/ta/man/translate/figs-metonymy וְ⁠הֹצֵ֖אתָ מִ⁠פִּ֣י⁠ךָ מִלִּֽין 1 Eliphaz is using the term **words** to mean what Job has been saying by using words and the term **mouth** to mean speaking. He is suggesting that the things Job has been saying are inappropriate. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and say such inappropriate things” 15:14 n6c7 rc://*/ta/man/translate/figs-rquestion מָֽה־אֱנ֥וֹשׁ כִּֽי־יִזְכֶּ֑ה וְ⁠כִֽי־יִ֝צְדַּ֗ק יְל֣וּד אִשָּֽׁה 1 Eliphaz is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “Man cannot be clean! No, one born of a woman cannot be righteous!” -15:14 z1zl rc://*/ta/man/translate/figs-gendernotations אֱנ֥וֹשׁ 1 Here the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is explicitly inclusive of both men and women. Alternate translation: “a human being” +15:14 z1zl rc://*/ta/man/translate/figs-gendernotations אֱנ֥וֹשׁ 1 Here the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “a human being” 15:14 u6tx rc://*/ta/man/translate/figs-metaphor יִזְכֶּ֑ה 1 Eliphaz is speaking as if people who are innocent of wrongdoing are literally **clean**. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “he should be innocent” 15:14 j464 rc://*/ta/man/translate/figs-activepassive יְל֣וּד אִשָּֽׁה 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “someone to whom a woman has given birth” 15:14 j465 rc://*/ta/man/translate/figs-metonymy יְל֣וּד אִשָּֽׁה 1 Eliphaz is speaking of human mortality by association with the way that people are **born** physically and, by implication, will also die. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “a mortal” @@ -1124,7 +1124,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 15:16 we5g rc://*/ta/man/translate/figs-metaphor אִישׁ־שֹׁתֶ֖ה כַ⁠מַּ֣יִם עַוְלָֽה 1 Eliphaz is speaking as if Job were literally **drinking** iniquity the way he would drink **water**. He means that Job eagerly and willingly does wrong things, the way thirsty people eagerly and willingly drink water. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “a man who freely commits iniquity” or “such as a man like you who freely commits iniquity” 15:18 q3uc rc://*/ta/man/translate/figs-infostructure אֲשֶׁר־חֲכָמִ֥ים יַגִּ֑ידוּ וְ⁠לֹ֥א כִֽ֝חֲד֗וּ מֵ⁠אֲבוֹתָֽ⁠ם 1 Eliphaz is not suggesting that **the wise** might have **hidden** something from **their fathers**. He means that they have declared what they learned from their fathers and not hidden any of it from the people of their own generation. It may be helpful to move the information that the wise have **not hidden** what they learned to the end of the sentence. Alternate translation: “what the wise have declared from their fathers and not hidden” 15:18 j471 rc://*/ta/man/translate/figs-nominaladj חֲכָמִ֥ים 1 Eliphaz is using the adjective **wise** as a noun to mean a certain group of people. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “wise people” -15:18 j472 rc://*/ta/man/translate/figs-gendernotations מֵ⁠אֲבוֹתָֽ⁠ם 1 Although the term **fathers** is masculine, Eliphaz is using the word in a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is explicitly inclusive of both men and women. Alternate translation: “from their ancestors” +15:18 j472 rc://*/ta/man/translate/figs-gendernotations מֵ⁠אֲבוֹתָֽ⁠ם 1 Although the term **fathers** is masculine, Eliphaz is using the word in a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “from their ancestors” 15:19 psj1 rc://*/ta/man/translate/figs-explicit לָ⁠הֶ֣ם לְ֭⁠בַדָּ⁠ם נִתְּנָ֣ה הָ⁠אָ֑רֶץ וְ⁠לֹא־עָ֖בַר זָ֣ר בְּ⁠תוֹכָֽ⁠ם 1 By **them**, Eliphaz means the “fathers” or ancestors whom he described in the previous verse, and by **the land** he probably means Edom and specifically his home city of Teman, which was renowned for its wisdom (see [Jeremiah 49:7](../49/07.md)). By saying that only those ancestors lived there and **no stranger** passed among them, he means that their wisdom was not diluted by outside influences. It may be helpful to clarify this for your readers. Alternate translation: “My wise ancestors lived by themselves in Teman, where there were no outside influences to dilute their wisdom” 15:19 yjj4 rc://*/ta/man/translate/figs-activepassive נִתְּנָ֣ה הָ⁠אָ֑רֶץ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “God gave the land” 15:20 j473 rc://*/ta/man/translate/figs-idiom כָּל־יְמֵ֣י רָ֭שָׁע 1 Eliphaz is using the term **days** to refer to a specific time. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “For the whole lifetime of the wicked” @@ -1233,7 +1233,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 16:21 izh8 rc://*/ta/man/translate/figs-123person לְ⁠גֶ֣בֶר 1 When he refers to a **man** in the first part of this verse, Job seems to be speaking about himself in the third person. If it would be helpful in your language, you could translate this in the first person. Alternate translation: “for me” 16:21 kk12 rc://*/ta/man/translate/figs-ellipsis וּֽ⁠בֶן־אָדָ֥ם לְ⁠רֵעֵֽ⁠הוּ 1 Job is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “and a son of man argues for his neighbor” 16:21 j510 rc://*/ta/man/translate/grammar-connect-words-phrases וּֽ⁠בֶן־אָדָ֥ם לְ⁠רֵעֵֽ⁠הוּ 1 In this instance, Job is using the word **and** to say that the phrase it introduces is just as true as the previous phrase. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation: “just as a son of man argues for his neighbor” -16:21 j511 rc://*/ta/man/translate/figs-gendernotations וּֽ⁠בֶן־אָדָ֥ם לְ⁠רֵעֵֽ⁠הוּ 1 Although the terms **son** and **man** are masculine, the phrase **a son of man** has a generic sense and means “a human being.” If it would be helpful to your readers, you could use language in your translation that is explicitly inclusive of both men and women. Alternate translation: “just as one human being argues on behalf of another human being” +16:21 j511 rc://*/ta/man/translate/figs-gendernotations וּֽ⁠בֶן־אָדָ֥ם לְ⁠רֵעֵֽ⁠הוּ 1 Although the terms **son** and **man** are masculine, the phrase **a son of man** has a generic sense and means “a human being.” If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “just as one human being argues on behalf of another human being” 16:22 j512 rc://*/ta/man/translate/figs-idiom שְׁנ֣וֹת מִסְפָּ֣ר יֶאֱתָ֑יוּ 1 Job is using the expression **years of number** to mean “a few years.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “a few years will go by” 16:22 z81v rc://*/ta/man/translate/figs-euphemism וְ⁠אֹ֖רַח לֹא־אָשׁ֣וּב אֶהֱלֹֽךְ 1 When Job says that he will **go** on a **path** and **not return**, he means that he will die. This is a mild way of referring to death. Your language may have a similar expression that you could use in your translation. You could also use plain language. Alternate translation: “and I will pass away” or “and then I will die” 17:intro rs6g 0 # Job 17 General Notes\n\n## Structure and Formatting\n\nThis chapter is the conclusion of Job’s response to Eliphaz’s second speech. Job expresses his disappointment with his friends’ advice, he asks Yahweh to help him, and he wishes that he had good things to hope for.\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry. @@ -1260,7 +1260,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 17:4 y4ne rc://*/ta/man/translate/figs-explicit לֹ֣א תְרֹמֵֽם 1 Job means implicitly that since God has kept his friends from understanding that he is innocent, God will not **exalt** or honor his friends by giving a guilty verdict against him, thereby vindicating what the friends have been saying. That would be allowing error to triumph. You could indicate that explicitly in your translation if that would be helpful to your readers. Alternate translation: “you will not vindicate what they have been erroneously saying by giving a guilty verdict against me” 17:5 kb8z rc://*/ta/man/translate/figs-synecdoche לְ֭⁠חֵלֶק יַגִּ֣יד רֵעִ֑ים וְ⁠עֵינֵ֖י בָנָ֣י⁠ו תִּכְלֶֽנָה 1 Job is using one thing that God does to maintain justice, punish those who commit perjury for a bribe, to represent all that God does to maintain justice. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “After all, you maintain justice by punishing people who corrupt court proceedings” 17:5 i5ps rc://*/ta/man/translate/figs-euphemism וְ⁠עֵינֵ֖י בָנָ֣י⁠ו תִּכְלֶֽנָה 1 Job is speaking of how the **eyes** of people who are dying **fail** (no longer see) in order to describe those people dying. This is a poetic way of speaking about death. Your language may have a similar expression that you could use in your translation. You could also use plain language. Alternate translation: “his sons will certainly die” -17:5 j522 rc://*/ta/man/translate/figs-gendernotations בָנָ֣י⁠ו 1 Here the masculine term **sons** has a generic sense that includes both sons and daughters. If it would be helpful to your readers, you could use language in your translation that is explicitly inclusive of both men and women. Alternate translation: “his children” +17:5 j522 rc://*/ta/man/translate/figs-gendernotations בָנָ֣י⁠ו 1 Here the masculine term **sons** has a generic sense that includes both sons and daughters. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “his children” 17:6 j523 rc://*/ta/man/translate/writing-pronouns וְֽ֭⁠הִצִּגַ⁠נִי 1 The pronoun **he** refers to God. After briefly speaking directly to God in verses 3 and 4, Job now speaks of God once again in the third person. It may be helpful to clarify this for your readers. Alternate translation: “But God has made me” 17:6 kzr9 rc://*/ta/man/translate/figs-explicit לִ⁠מְשֹׁ֣ל עַמִּ֑ים 1 Job is using the word **saying** to mean that the **peoples** are citing him by name as an outstanding example of someone who seemed to be prospering because he was righteous but who came to ruin because he was actually wicked. Your language may have an expression for this practice of citing people by name as examples that you could use in your translation. Alternate translation: “a byword for the peoples” 17:6 me7l rc://*/ta/man/translate/translate-symaction וְ⁠תֹ֖פֶת לְ⁠פָנִ֣ים אֶֽהְיֶֽה 1 People were **spitting** in Job’s **face** as a symbolic action to show their contempt for him as a wicked person, which he appeared to them to be. If it would be helpful to your readers, you could explain the significance of this action. Alternate translation: “and people have even been spitting in my face to show their contempt for me because they think I am a wicked person” @@ -1453,7 +1453,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 20:4 um5p rc://*/ta/man/translate/figs-rquestion הֲ⁠זֹ֣את יָ֭דַעְתָּ מִנִּי־עַ֑ד מִנִּ֤י שִׂ֖ים אָדָ֣ם עֲלֵי־אָֽרֶץ 1 Zophar is using the question form for emphasis. (The question continues into the next verse.) If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “Surely you are aware of this from long ago, from the placing of man upon the earth” 20:4 j584 rc://*/ta/man/translate/figs-synecdoche הֲ⁠זֹ֣את יָ֭דַעְתָּ מִנִּי־עַ֑ד מִנִּ֤י שִׂ֖ים אָדָ֣ם עֲלֵי־אָֽרֶץ 1 Zophar is speaking as if Job himself should have known **from long ago** what he is about to say. He means that Job is one member of the human community that has known this for as long as it has existed. As a member of that community, Job should know it because it has been passed down to him through traditional wisdom. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Surely you are aware of this traditional wisdom that we have received from our earliest ancestors” 20:4 j585 rc://*/ta/man/translate/figs-synecdoche מִנִּ֤י שִׂ֖ים אָדָ֣ם עֲלֵי־אָֽרֶץ 1 Zophar is using one thing that God did when he created people, **placing** them on the **earth**, to mean all that God did in creating people. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “ever since God created man” -20:4 j586 rc://*/ta/man/translate/figs-gendernotations מִנִּ֤י שִׂ֖ים אָדָ֣ם עֲלֵי־אָֽרֶץ 1 Here the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is explicitly inclusive of both men and women. Alternate translation: “ever since God created people” +20:4 j586 rc://*/ta/man/translate/figs-gendernotations מִנִּ֤י שִׂ֖ים אָדָ֣ם עֲלֵי־אָֽרֶץ 1 Here the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “ever since God created people” 20:5 nhc5 rc://*/ta/man/translate/figs-rquestion כִּ֤י רִנְנַ֣ת רְ֭שָׁעִים מִ⁠קָּר֑וֹב וְ⁠שִׂמְחַ֖ת חָנֵ֣ף עֲדֵי־רָֽגַע 1 In this verse, Zophar completes the question that he began in the previous verse, using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “that the triumph of the wicked {is} from near, and the joy of the godless {is} for a moment!” 20:5 ubq8 rc://*/ta/man/translate/figs-nominaladj רְ֭שָׁעִים 1 Zophar is using the adjective **wicked**, which is plural, as a noun to mean a certain group of people. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “wicked people” 20:5 j587 rc://*/ta/man/translate/figs-idiom מִ⁠קָּר֑וֹב 1 Zophar is using this expression to mean that the **triumph** of the **wicked** does not extend very far. He means that it does not extend very far in time. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “does not last very long” @@ -1530,7 +1530,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 20:28 j618 rc://*/ta/man/translate/figs-metaphor נִ֝גָּר֗וֹת 1 Zophar is speaking as if the wicked person’s **wealth** were a liquid that could literally be **flowing away**. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “vanishing” or “being destroyed” 20:28 j620 rc://*/ta/man/translate/figs-idiom בְּ⁠י֣וֹם אַפּֽ⁠וֹ 1 While God would punish the wicked person on a specific **day**, Zophar is using the term **day** to refer to a specific time. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “at the time when God angrily punishes him” 20:29 j621 rc://*/ta/man/translate/figs-metaphor זֶ֤ה ׀ חֵֽלֶק־אָדָ֣ם רָ֭שָׁע מֵ⁠אֱלֹהִ֑ים וְ⁠נַחֲלַ֖ת אִמְר֣⁠וֹ מֵ⁠אֵֽל 1 Zophar is speaking as if God were literally giving a **wicked man** a **portion**, probably meaning a portion of family property, and a **heritage**, similarly meaning an inheritance. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “This is the punishment that the wicked man deserves, and God will punish him in that way” -20:29 j622 rc://*/ta/man/translate/figs-gendernotations אָדָ֣ם רָ֭שָׁע 1 Here the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is explicitly inclusive of both men and women. Alternate translation: “the wicked person” +20:29 j622 rc://*/ta/man/translate/figs-gendernotations אָדָ֣ם רָ֭שָׁע 1 Here the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “the wicked person” 20:29 j623 rc://*/ta/man/translate/figs-genericnoun אָדָ֣ם רָ֭שָׁע 1 Zophar is not referring to a specific **wicked man** or person. He means wicked people in general. It may be more natural in your language to express this meaning by using a plural form. Alternate translation: “wicked people” 20:29 j624 rc://*/ta/man/translate/figs-possession וְ⁠נַחֲלַ֖ת אִמְר֣⁠וֹ מֵ⁠אֵֽל 1 Zophar is using this possessive form to describe a symbolic **heritage** or inheritance that God has appointed to a wicked person. It may be helpful clarify this for your readers. Alternate translation: “and his appointed heritage from God” or “and the heritage that God has appointed to him” 21:intro k6tx 0 # Job 21 General Notes\n\n## Structure and Formatting\n\nThis chapter is Job’s response to Zophar’s second speech.\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry.\n\n## Special Concepts in this Chapter\n\n### Punishment for the sins of one’s parents or ancestors\nIn the culture in which the book of Job was composed, people commonly believed that God might punish someone for the sins of their parents or ancestors. Job says in verse 19 of this chapter that this is what his three friends believe. However, while people’s sins may have consequences for their children and descendants, God does not punish people directly for their parents’ or ancestors’ sins. Be sure that this is clear in your translation.\n\n## Translation Issues in this Chapter\n\n### The adjective “wicked” as a noun\n\nIn verses 7, 16, 17, and 28, Job uses the adjective “wicked” as a noun to mean wicked people in general. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase such as “wicked people.” @@ -1663,7 +1663,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 21:34 j684 rc://*/ta/man/translate/figs-abstractnouns וּ֝⁠תְשֽׁוּבֹתֵי⁠כֶ֗ם נִשְׁאַר־מָֽעַל 1 If your language does not use an abstract noun for the idea of **falsehood**, you could express the same idea in another way. Alternate translation: “And what you are saying in answer to me is entirely false” 22:intro m13v 0 # Job 22 General Notes\n\n## Structure and Formatting\n\nThis chapter is the third and last speech of Job’s friend Eliphaz. What he says in this speech is stronger than what he says in his previous two speeches. He insists that Job must have done wrong, and he suggests several specific evil things that Job may have done.\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry.\n\n## Translation Issues in this Chapter\n\n### Eliphaz answering Job with his own words\n\nIn several places in this chapter, Eliphaz answers Job with his own words. That is, Eliphaz uses the same expressions that Job did earlier, but with different meaning and implications. To help your readers appreciate this, you may wish to translate Eliphaz’s expressions in these places in the same way that you translated Job’s similar expressions earlier. Notes will suggest ways to do this. 22:2 r9kd rc://*/ta/man/translate/figs-rquestion הַ⁠לְ⁠אֵ֥ל יִסְכָּן־גָּ֑בֶר 1 Job is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “A man cannot be useful to God!” -22:2 j685 rc://*/ta/man/translate/figs-gendernotations גָּ֑בֶר 1 Here the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is explicitly inclusive of both men and women. Alternate translation: “a person” +22:2 j685 rc://*/ta/man/translate/figs-gendernotations גָּ֑בֶר 1 Here the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “a person” 22:3 h3pe rc://*/ta/man/translate/figs-rquestion הַ⁠חֵ֣פֶץ לְ֭⁠שַׁדַּי כִּ֣י תִצְדָּ֑ק וְ⁠אִם־בֶּ֝֗צַע כִּֽי־תַתֵּ֥ם דְּרָכֶֽי⁠ךָ 1 Eliphaz is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate these questions as statements or as exclamations. Alternate translation: “It is not pleasure to Shaddai that you are righteous! It is not gain to him that you perfect your ways!” 22:3 j686 rc://*/ta/man/translate/figs-idiom וְ⁠אִם־בֶּ֝֗צַע כִּֽי־תַתֵּ֥ם דְּרָכֶֽי⁠ךָ 1 Eliphaz is using the word **if** to introduce a question that anticipates a negative answer. If it would be helpful to your readers, you could indicate this in your translation. Alternate translation: “it is not gain to him that you perfect your ways, is it” 22:3 j687 rc://*/ta/man/translate/figs-metaphor דְּרָכֶֽי⁠ךָ 1 Job is speaking of how a person lives as if that were a series of **ways** or paths that the person was walking along. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “your manner of life” @@ -1851,7 +1851,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 24:11 fp3g rc://*/ta/man/translate/writing-pronouns בֵּין־שׁוּרֹתָ֥⁠ם יַצְהִ֑ירוּ יְקָבִ֥ים דָּ֝רְכ֗וּ וַ⁠יִּצְמָֽאוּ 1 In this verse, the pronoun **they** refers to poor people and the pronoun **their** refers to wicked people. It may be helpful to clarify this for your readers. Alternate translation: “Within the walls of wicked people, poor people press oil; poor people tread the winepresses of wicked people, but those poor people suffer thirst” 24:11 rks1 rc://*/ta/man/translate/figs-explicit יַצְהִ֑ירוּ 1 Job is referring to the way that workers would **press oil** from olives, which were a staple food in this culture. You could indicate that explicitly in your translation if that would be helpful to your readers. You could also use a general expression if your readers might not be familiar with olives. Alternate translation: “they press oil from olives” or “they work hard to produce oil from plants” 24:11 a1m7 rc://*/ta/man/translate/figs-explicit יְקָבִ֥ים דָּ֝רְכ֗וּ וַ⁠יִּצְמָֽאוּ 1 Job is commenting here on the injustice of wicked people having poor people **tread their winepresses** but then not giving them any of the wine to drink. (In this culture, the water was often unsafe to drink. People drank wine to quench their thirst, and, because the wine had a low alcohol content, they could do that without getting drunk. Job is not saying that the wicked people should have given the poor people wine so that they could get drunk, only that they should have given them wine to quench their thirst.) See how you expressed the implicit meaning in the previous verse, where Job described how poor people carried grain but went hungry. Alternate translation: “they are thirsty, even though they work treading winepresses, because the wicked people who own the presses do not give them any of the wine to quench their thirst” -24:12 j759 rc://*/ta/man/translate/figs-gendernotations מְתִ֨ים 1 Here the masculine term **men** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is explicitly inclusive of both men and women. Alternate translation: “men and women” +24:12 j759 rc://*/ta/man/translate/figs-gendernotations מְתִ֨ים 1 Here the masculine term **men** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “men and women” 24:12 j760 rc://*/ta/man/translate/figs-nominaladj וְ⁠נֶֽפֶשׁ־חֲלָלִ֥ים תְּשַׁוֵּ֑עַ 1 Job is using the adjective **wounded** as a noun to mean a certain kind of person. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “and the souls of wounded people cry out” 24:12 j761 rc://*/ta/man/translate/figs-synecdoche וְ⁠נֶֽפֶשׁ־חֲלָלִ֥ים תְּשַׁוֵּ֑עַ 1 Job is using one part of a **wounded** person, his **soul**, to mean all of him in the act of crying out. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and wounded people cry out” 24:12 j762 rc://*/ta/man/translate/figs-explicit וְ⁠נֶֽפֶשׁ־חֲלָלִ֥ים תְּשַׁוֵּ֑עַ 1 Job implicitly means that these people are crying out to God for justice. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “and wounded people cry out to God for justice” @@ -1930,13 +1930,13 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 25:3 tb5c rc://*/ta/man/translate/figs-metaphor הֲ⁠יֵ֣שׁ מִ֭סְפָּר לִ⁠גְדוּדָ֑י⁠ו 1 In this verse, Bildad is describing God’s greatness by saying that at night, there are too many stars in the sky to count, and by day, the sun shines all over the world. So in this context, the word **troops** implicitly refers to the stars as if they were soldiers. Alternate translation: “Is there a number to the stars?” or “There are too many stars in the sky to count!” 25:3 j793 rc://*/ta/man/translate/figs-metonymy וְ⁠עַל־מִ֝֗י לֹא־יָק֥וּם אוֹרֵֽ⁠הוּ 1 Bildad is using the term **light** by association to mean the sun. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “And upon whom does the sun not rise?” or “And the sun shines on everyone!” 25:4 w2pf rc://*/ta/man/translate/figs-rquestion וּ⁠מַה־יִּצְדַּ֣ק אֱנ֣וֹשׁ עִם־אֵ֑ל וּ⁠מַה־יִּ֝זְכֶּ֗ה יְל֣וּד אִשָּֽׁה 1 Bildad is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “A man cannot be righteous with God! One born of a woman cannot be clean!” -25:4 v4y8 rc://*/ta/man/translate/figs-gendernotations אֱנ֣וֹשׁ 1 Here the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is explicitly inclusive of both men and women. Alternate translation: “a person” +25:4 v4y8 rc://*/ta/man/translate/figs-gendernotations אֱנ֣וֹשׁ 1 Here the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “a person” 25:4 kx6l rc://*/ta/man/translate/figs-activepassive יְל֣וּד אִשָּֽׁה 1 See how you translated this expression in [15:14](../15/14.md). Alternate translation: “a mortal” 25:5 un12 rc://*/ta/man/translate/figs-explicit יָ֭רֵחַ וְ⁠לֹ֣א יַאֲהִ֑יל 1 Bildad implicitly means that compared with God’s holiness, the **moon** does not **shine** with the brightness of a pure, holy thing. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “the moon has no holy brightness” 25:5 kt4v rc://*/ta/man/translate/figs-metonymy בְ⁠עֵינָֽי⁠ו 1 Bildad is using the term **eyes** by association to mean sight. Sight, in turn, represents attention, perspective, and judgment. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “in his perspective” 25:6 c7kh rc://*/ta/man/translate/figs-idiom אַ֭ף כִּֽי־אֱנ֣וֹשׁ רִמָּ֑ה 1 **Indeed that** is an expression that indicates that what follows is greater in degree than what a person has just said. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “How much less a man, a worm” 25:6 j794 rc://*/ta/man/translate/figs-ellipsis אַ֭ף כִּֽי־אֱנ֣וֹשׁ רִמָּ֑ה 1 Bildad is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “How much less could a man, a worm, be pure” -25:6 l7b7 rc://*/ta/man/translate/figs-gendernotations אֱנ֣וֹשׁ & וּ⁠בֶן־אָ֝דָ֗ם 1 Although the terms **man** and **son** are masculine, here both words have a generic sense that includes both men and women. If it would be helpful to your readers, you could use terms in your language that are explicitly inclusive of both men and women. Alternate translation: “a human … or a human child” +25:6 l7b7 rc://*/ta/man/translate/figs-gendernotations אֱנ֣וֹשׁ & וּ⁠בֶן־אָ֝דָ֗ם 1 Although the terms **man** and **son** are masculine, here both words have a generic sense that includes both men and women. If it would be helpful to your readers, you could use terms in your language that are clearly inclusive of both men and women. Alternate translation: “a human … or a human child” 25:6 h6x7 rc://*/ta/man/translate/figs-metaphor אֱנ֣וֹשׁ רִמָּ֑ה 1 Bildad is speaking as if a human were literally a **worm**. He probably means that humans are lowly, just as worms are lowly, living in the dirt. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “that lowly creature” 25:6 j795 rc://*/ta/man/translate/figs-metaphor וּ⁠בֶן־אָ֝דָ֗ם תּוֹלֵעָֽה 1 Bildad is similarly speaking as if a human were literally a **grub**. Once again the basis of the comparison seems to be that just as grubs live in the earth, God originally formed humans from the earth. So this is a parallel poetic reference to human mortality. Rather than repeat the image, it may be more natural in your language to translate this as an explanatory phrase. Alternate translation, not preceded by a comma: “whom God formed from the earth” 26:intro f665 0 # Job 26 General Notes\n\n## Structure and Formatting\n\nThis chapter begins a long response by Job first to Bildad’s last speech and then to the friends in general. Bildad had spoken briefly of the greatness of God. Job shows that he is a truly godly man who appreciates God’s greatness by describing it in this chapter at greater length and in more eloquent language. Job told the friends in 12:3 that he had just as much wisdom as they did, and he demonstrates that in this chapter.\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry.\n\n## Important Figures of Speech in This Chapter\n\n### Litany\n\nIn verses 7–9, Job makes a series of statements about God that have a similar form. A series of statements such as this is known as a litany. If your readers would recognize what Job is doing, you can translate and format this litany the way the ULT does. If the litany form would not be familiar to your readers, you could help them appreciate it by putting each sentence of the litany on a separate line. See what you did with the similar litany in chapter 12. If it would be helpful to your readers, you could make each verse in the litany a separate sentence. For example, you could begin verse 7, “God stretches out.” Notes to verses 7–9 offer further suggestions.\n\n## Translation Issues in This Chapter\n\n### Reference of “he,” “him,” and “his”\n\nThe pronouns “he,” “him,” and “his” all refer to God throughout this chapter. If it would be helpful to your readers, you could specify the referent and say “God” or “God’s” at regular intervals for clarity. @@ -1971,9 +1971,9 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 26:10 j813 rc://*/ta/man/translate/figs-metonymy עַד־תַּכְלִ֖ית א֣וֹר עִם־חֹֽשֶׁךְ 1 Job implicitly means that the **limit** that God has placed on the extent of the oceans coincides with the bottom of the dome of the sky, which people in this culture considered to be a solid object. Beneath the dome, in which the sun, moon, and stars shone, there was light. Beyond the dome was darkness. So Job is using **the boundary of light with darkness** to refer by association to the sky. You could indicate this in your translation if it would be helpful to your readers. Alternate translation: “at the bottom of the dome of the sky” 26:11 n3vz rc://*/ta/man/translate/figs-personification עַמּוּדֵ֣י שָׁמַ֣יִם יְרוֹפָ֑פוּ וְ֝⁠יִתְמְה֗וּ מִ⁠גַּעֲרָתֽ⁠וֹ 1 Many interpreters believe that here Job is speaking of high mountains as if they were the **pillars of the heavens**, since they appear to hold up the sky. Job would also be speaking as if God were literally issuing a **rebuke** to the mountains and that in response, they **tremble and marvel**. The reference may be to an earthquake, which causes the mountains to shake, or to appear to shake from the perspective of someone in a lowland earthquake. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “God sends earthquakes that make even the high mountains shake” 26:11 f7hn rc://*/ta/man/translate/figs-hendiadys יְרוֹפָ֑פוּ וְ֝⁠יִתְמְה֗וּ 1 This phrase expresses a single idea by using two words connected with **and**. The word **marvel**, a reference to being astonished by the power of God, tells why the pillars of the heavens **tremble**. If it would be more natural in your language, you could express this meaning with an equivalent phrase that does not use “and.” Alternate translation: “shake with fear” -26:12 x7ti rc://*/ta/man/translate/translate-names מָ֣חַץ רָֽהַב 1 See how you translated the name Leviathan in [3:8](../03/08.md) and the previous occurrence of the name Rahab in [9:13](../09/13.md). Here as well, you could either retain the name in your translation or you could use a general expression in order to give your readers some idea of the beliefs of this culture. Job is depicting God’s work in making an orderly creation as defeating the forces of watery chaos. Alternate translation: “he defeated the chaos monster” +26:12 x7ti rc://*/ta/man/translate/translate-names מָ֣חַץ רָֽהַב 1 See how you translated the name Rahab in [9:13](../09/13.md). Alternate translation: "he defeated the sea monster that is associated with chaos" 26:13 c72v rc://*/ta/man/translate/figs-metaphor בְּ֭⁠רוּח⁠וֹ שָׁמַ֣יִם שִׁפְרָ֑ה 1 Job is probably speaking as if strong winds, which clear the clouds from the sky after a storm, are the **breath** of God. Even though word translated **breath** can also mean “wind” or “Spirit,” Job is probably using a poetic image rather than a literal statement to describe the power of God. If it would be more natural in your language, you could state the meaning plainly. Alternate translation: “God sends strong winds to clear the sky of clouds after a storm” -26:13 c2jc rc://*/ta/man/translate/figs-explicit חֹֽלֲלָ֥ה יָ֝ד֗⁠וֹ נָחָ֥שׁ בָּרִֽיחַ 1 By **the fleeing serpent**, Job implicitly means the chaos monster. In [Isaiah 27:1](../27/01.md), that monster is identified by that phrase. You could indicate this in your translation if it would be helpful to your readers. Alternate translation: “his hand pierced the chaos monster” +26:13 c2jc rc://*/ta/man/translate/figs-explicit נָחָ֥שׁ בָּרִֽיחַ 1 The expression **the fleeing serpent** is another name for the sea monster. (In [Isaiah 27:1](../27/01.md), that creature is identified by that same phrase.) See how you translated the name Leviathan in [3:8](../03/08.md) and the name Rahab in the previous verse. Alternate translation: "the sea monster that is associated with chaos" 26:13 r5le rc://*/ta/man/translate/figs-synecdoche חֹֽלֲלָ֥ה יָ֝ד֗⁠וֹ נָחָ֥שׁ בָּרִֽיחַ 1 Job is using one part of God, his **hand**, to mean all of him in the act of doing combat with the chaos monster. He means that with a weapon such as a sword, God **pierced** the monster, that is, stabbed it to death. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “in combat, he killed the chaos monster” 26:14 j814 rc://*/ta/man/translate/figs-metaphor קְצ֬וֹת דְּרָכָ֗יו 1 Job is speaking of the things that God does as if they were **ways** or paths that God was walking along. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “are a small part of his actions” 26:14 k819 rc://*/ta/man/translate/figs-explicit וּ⁠מַה־שֵּׁ֣מֶץ דָּ֭בָר נִשְׁמַע־בּ֑⁠וֹ 1 Job may be using the term **word** in the sense of the sound of a word, in which case the term **small** would indicate a faint sound or whisper. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “and how faint a whisper we hear of him” @@ -2019,7 +2019,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 27:12 pnx9 rc://*/ta/man/translate/figs-rquestion וְ⁠לָ⁠מָּה־זֶּ֝֗ה הֶ֣בֶל תֶּהְבָּֽלוּ 1 Job is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “you should therefore not vainly speak this vanity” 27:12 j831 rc://*/ta/man/translate/writing-poetry וְ⁠לָ⁠מָּה־זֶּ֝֗ה הֶ֣בֶל תֶּהְבָּֽלוּ 1 For emphasis, Job is using a construction in which a subject and its verb come from the same root. You may be able to use the same construction in your language to express the meaning here. Alternatively, your language may have another way of showing the emphasis. Alternate translation: “why then do you speak this utter vanity” or, as a statement, “you should therefore not speak this utter vanity” 27:13 g6qh rc://*/ta/man/translate/figs-metaphor זֶ֤ה ׀ חֵֽלֶק־אָדָ֖ם רָשָׁ֥ע ׀ עִם־אֵ֑ל 1 Job is speaking as if the punishment that God assigns to a **wicked man** were literally a **portion** or share of goods that God allotted to that person. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “This is the punishment that God assigns to a wicked man” -27:13 j832 rc://*/ta/man/translate/figs-gendernotations אָדָ֖ם רָשָׁ֥ע 1 Here the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is explicitly inclusive of both men and women. Alternate translation: “a wicked person” +27:13 j832 rc://*/ta/man/translate/figs-gendernotations אָדָ֖ם רָשָׁ֥ע 1 Here the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “a wicked person” 27:13 djh6 rc://*/ta/man/translate/figs-metaphor וְֽ⁠נַחֲלַ֥ת עָ֝רִיצִ֗ים מִ⁠שַּׁדַּ֥י יִקָּֽחוּ 1 Job is speaking as if the punishment that Shaddai assigns to a **oppressors** were literally a **heritage** or inheritance that he leaves to them. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “and this is the punishment that oppressors receive from Shaddai” 27:14 f7mj rc://*/ta/man/translate/figs-metonymy אִם־יִרְבּ֣וּ בָנָ֣י⁠ו לְמוֹ־חָ֑רֶב 1 Job is using the term **sword** by association to mean death, since in this culture people killed others with swords. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Even if a wicked person has many children, they will all die” 27:14 j833 rc://*/ta/man/translate/figs-synecdoche לָֽחֶם 1 Job is using one kind of food, **bread**, to mean food in general. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “food” @@ -2063,7 +2063,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 28:4 j843 rc://*/ta/man/translate/figs-abstractnouns מֵֽ⁠עִם־גָּ֗ר 1 If your language does not use an abstract noun for the idea of **habitation**, you could express the same idea in another way. Alternate translation: “far from where people live” 28:4 j844 rc://*/ta/man/translate/figs-genericnoun הַֽ⁠נִּשְׁכָּחִ֥ים מִנִּי־רָ֑גֶל 1 Job is not referring to a specific **foot**. He means feet in general. It may be more natural in your language to express this meaning by using a plural form. Alternate translation: “the ones forgotten by feet” 28:4 hz3j rc://*/ta/man/translate/figs-personification הַֽ⁠נִּשְׁכָּחִ֥ים מִנִּי־רָ֑גֶל 1 Job is speaking of a **foot** as if it were a living thing that could forget something. Here the term **forgotten** has the sense of being oblivious to something, not the sense of once having known something but no longer remembering it. This could be describing: (1) the way that people walk on the ground above mines without realizing that miners are at work deep below them. In that case the word **foot**, meaning the feet of these people, would represent them walking. It may be helpful to begin a new sentence here. Alternate translation: “The people walking on the ground high above miners do not realize that they are there” (2) the location of the mines that Job is describing. He would be saying that they are in remote places where people do not go. In that case the word **foot**, meaning the feet of these people, would represent them traveling. Alternate translation: “in places where people do not go” -28:4 j845 rc://*/ta/man/translate/figs-gendernotations מֵ⁠אֱנ֣וֹשׁ 1 Here the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is explicitly inclusive of both men and women. Alternate translation: “Away from other people” +28:4 j845 rc://*/ta/man/translate/figs-gendernotations מֵ⁠אֱנ֣וֹשׁ 1 Here the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “Away from other people” 28:4 yed2 rc://*/ta/man/translate/figs-explicit דַּ֖לּוּ & נָֽעוּ 1 Job means implicitly that these miners **dangle and swing** from ropes in order to get down into the mines. He is emphasizing the risks that people will take in order to find precious metals. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “they dangle and swing dangerously from ropes in order to get down into their mines” 28:5 j846 rc://*/ta/man/translate/figs-activepassive אֶ֗רֶץ מִמֶּ֥⁠נָּה יֵֽצֵא־לָ֑חֶם וְ֝⁠תַחְתֶּ֗י⁠הָ נֶהְפַּ֥ךְ כְּמוֹ־אֵֽשׁ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. In this verse, Job is drawing a contrast between the ordinary activities that take place on the surface of the earth and the extraordinary, dangerous activities that take place in mines below the earth. Alternate translation: “People grow food on the surface of the earth, but below the surface, they transform the earth by means such as fire” 28:5 r3d3 rc://*/ta/man/translate/figs-synecdoche לָ֑חֶם 1 Job is using one kind of food, **bread**, to mean food in general. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “food” @@ -2093,7 +2093,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 28:12 k2hz rc://*/ta/man/translate/figs-explicit וְֽ֭⁠הַ⁠חָכְמָה מֵ⁠אַ֣יִן תִּמָּצֵ֑א וְ⁠אֵ֥י זֶ֝ה מְק֣וֹם בִּינָֽה 1 Job is drawing an implicit comparison between the difficulty of finding gemstones and precious metals and the even greater difficulty of finding **wisdom** and **understanding**. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “But wisdom is even harder to find than gemstones and precious metals. It is harder to know where the place of understanding is than it is to find those things. So I want you to consider how one can obtain wisdom.” 28:12 j853 rc://*/ta/man/translate/figs-parallelism וְֽ֭⁠הַ⁠חָכְמָה מֵ⁠אַ֣יִן תִּמָּצֵ֑א וְ⁠אֵ֥י זֶ֝ה מְק֣וֹם בִּינָֽה 1 These two phrases mean similar things. Job is using repetition to emphasize the idea that the phrases express. If it would be helpful to your readers, you could combine them. Alternate translation: “But wisdom is even harder to find than gemstones and precious metals. So I want you to consider how one can obtain wisdom.” 28:12 bcr2 rc://*/ta/man/translate/figs-activepassive וְֽ֭⁠הַ⁠חָכְמָה מֵ⁠אַ֣יִן תִּמָּצֵ֑א 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “But where does one find wisdom” -28:13 j854 rc://*/ta/man/translate/figs-gendernotations לֹא־יָדַ֣ע אֱנ֣וֹשׁ 1 Here the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is explicitly inclusive of both men and women. Alternate translation: “People do not know” +28:13 j854 rc://*/ta/man/translate/figs-gendernotations לֹא־יָדַ֣ע אֱנ֣וֹשׁ 1 Here the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “People do not know” 28:13 drv1 rc://*/ta/man/translate/figs-explicit עֶרְכָּ֑⁠הּ 1 The word translated **disposition** could mean implicitly: (1) where God has put wisdom. Alternate translation: “its location” (2) the value of wisdom. Alternate translation: “its price” 28:13 j855 rc://*/ta/man/translate/writing-pronouns עֶרְכָּ֑⁠הּ 1 As the General Notes to this chapter discuss, the pronoun **it** refers to wisdom here and through the rest of the chapter. It may be helpful to clarify this for your readers at various points in your translation. Alternate translation: “the disposition of wisdom” 28:13 z9ip rc://*/ta/man/translate/figs-activepassive וְ⁠לֹ֥א תִ֝מָּצֵ֗א 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “nor can anyone find it” @@ -2132,7 +2132,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 28:26 qy1s rc://*/ta/man/translate/figs-metonymy לַ⁠חֲזִ֥יז קֹלֽוֹת 1 Job is using the expression **the flash of the thunders** by association to mean the bolts of lightning that accompany thunder. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “for the lightning bolts” 28:27 j870 rc://*/ta/man/translate/writing-pronouns אָ֣ז רָ֭אָ⁠הּ וַֽ⁠יְסַפְּרָ֑⁠הּ 1 The pronoun **he** refers to God, and the pronoun **it** refers to wisdom. It may be helpful to clarify this for your readers. Alternate translation: “then God recognized what wisdom would be, and he described it” 28:28 j871 rc://*/ta/man/translate/figs-quotesinquotes וַ⁠יֹּ֤אמֶר ׀ לָֽ⁠אָדָ֗ם הֵ֤ן יִרְאַ֣ת אֲ֭דֹנָ⁠י הִ֣יא חָכְמָ֑ה וְ⁠ס֖וּר מֵ⁠רָ֣ע בִּינָֽה 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “And he told man that the fear of the Lord was indeed wisdom and that to turn from evil was understanding” -28:28 j872 rc://*/ta/man/translate/figs-gendernotations לָֽ⁠אָדָ֗ם 1 Here the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is explicitly inclusive of both men and women. Alternate translation: “to humankind” +28:28 j872 rc://*/ta/man/translate/figs-gendernotations לָֽ⁠אָדָ֗ם 1 Here the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “to humankind” 28:28 l4bu rc://*/ta/man/translate/figs-123person יִרְאַ֣ת אֲ֭דֹנָ⁠י 1 The Lord is speaking about himself in the third person. If it would be helpful in your language, you could translate this in the first person. Alternate translation: “to fear me” or “to reverence me” 28:28 m7dq rc://*/ta/man/translate/figs-metaphor וְ⁠ס֖וּר מֵ⁠רָ֣ע בִּינָֽה 1 The Lord is speaking as if people should physically **turn** away from evil. He means that if people want to have **understanding**, they should not live in an evil way but instead live in a good way. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “and people will obtain understanding if they reject what is evil” 29:intro eli2 0 # Job 29 General Notes\n\n## Structure and Formatting\n\nThis chapter is a continuation of Job’s final response to his three friends. In this chapter, Job recalls the honor he enjoyed and the influence he exercised within his community before he suffered so many misfortunes.\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry.\n\n## Important Figures of Speech in This Chapter\n\n### Litany\n\nIn verses 2–6, Job makes a series of statements about what his life was like before his present troubles. He expresses a wish in verse 2 that his life could be like this again, and in verses 3–6 he offers a series of descriptions that each begin with “when” or “as that.” A series of statements such as this is known as a litany. If your readers would recognize what Job is doing, you can translate and format this litany the way the ULT does. If the litany form would not be familiar to your readers, you could help them appreciate it by putting each sentence of the litany on a separate line. See what you did with the similar litany in chapter 12. If it would be helpful to your readers, you could make each verse in the litany a separate sentence. For example, you could begin verse 3, “At that time.”\n\n## Translation Issues in This Chapter\n\n### Reference of “they” in verses 21–25\n\nJob uses “they” in verses 21–25 as an indefinite pronoun that does not have a specific referent in the immediate context. If it would be helpful to your readers, you could specify a general referent such as “people” at regular intervals for clarity. Notes suggest how you might do that at various places. @@ -2396,7 +2396,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 31:31 j973 rc://*/ta/man/translate/writing-oathformulas אִם־לֹ֣א אָ֭מְרוּ מְתֵ֣י אָהֳלִ֑⁠י מִֽי־יִתֵּ֥ן מִ֝⁠בְּשָׂר֗⁠וֹ לֹ֣א נִשְׂבָּֽע 1 As in [31:25](../31/25.md) and [31:29](../31/29.md), here Job does not state the second part of the condition in an oath that he is swearing. See what you did in those verses. Alternate translation: “If the men of my tent have not said, ‘Who will give one who has not been satisfied from his flesh?’ then judges would certainly punish such iniquity” or “If the men of my tent have not said, ‘Who will give one {who} has not been satisfied from his flesh?’ then I would certainly deserve punishment” 31:31 j974 rc://*/ta/man/translate/figs-quotesinquotes אִם־לֹ֣א אָ֭מְרוּ מְתֵ֣י אָהֳלִ֑⁠י מִֽי־יִתֵּ֥ן מִ֝⁠בְּשָׂר֗⁠וֹ לֹ֣א נִשְׂבָּֽע 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “If the men of my tent have not asked who could show one who has not been satisfied from my flesh!” 31:31 ng3a rc://*/ta/man/translate/figs-metonymy מְתֵ֣י אָהֳלִ֑⁠י 1 Job is using the term **tent** by association to mean his household. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the men of my household” -31:31 j975 rc://*/ta/man/translate/figs-gendernotations מְתֵ֣י אָהֳלִ֑⁠י 1 Although Job refers to his male and female servants separately in [31:13](../31/13.md), Job is likely using the masculine term **men** here in a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is explicitly inclusive of both men and women. Alternate translation: “the men and women of my household” or “my servants” +31:31 j975 rc://*/ta/man/translate/figs-gendernotations מְתֵ֣י אָהֳלִ֑⁠י 1 Although Job refers to his male and female servants separately in [31:13](../31/13.md), Job is likely using the masculine term **men** here in a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “the men and women of my household” or “my servants” 31:31 hwl9 rc://*/ta/man/translate/figs-rquestion מִֽי־יִתֵּ֥ן מִ֝⁠בְּשָׂר֗⁠וֹ לֹ֣א נִשְׂבָּֽע 1 Job’s servants would be using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. (In this context, unlike elsewhere in the book, the expression **Who will give** does not express a wish. The servants are not saying, “We wish there was one who has not been satisfied.”) Alternate translation: “No one can show anyone who has not been satisfied from his flesh!” or, positively, “Everyone has been satisfied from his flesh!” 31:31 j976 rc://*/ta/man/translate/figs-explicit לֹ֣א נִשְׂבָּֽע 1 As the next verse shows, Job’s servants would be speaking implicitly of hungry people. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “a hungry person who has not been satisfied” 31:31 j977 rc://*/ta/man/translate/figs-metonymy מִ֝⁠בְּשָׂר֗⁠וֹ 1 Job’s servants would be using the term **flesh** by association to mean meat and, by further association, food in general. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “from his food” @@ -2445,7 +2445,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 32:7 z9d9 rc://*/ta/man/translate/figs-personification יָמִ֣ים יְדַבֵּ֑רוּ וְ⁠רֹ֥ב שָׁ֝נִ֗ים יֹדִ֥יעוּ חָכְמָֽה 1 Elihu is speaking of **days** and **years** as if they were living things that could **speak** and **teach wisdom**. If it would be helpful in your language, you could state the meaning plainly. He means that people who have lived for many days and years should do those things. Alternate translation: “Let people who have lived for many days speak; yes, let those who have lived for a multitude of years teach wisdom” 32:7 j993 rc://*/ta/man/translate/figs-abstractnouns חָכְמָֽה 1 If your language does not use an abstract noun for the idea of **wisdom**, you could express the same idea in another way. Alternate translation: “what is wise” 32:8 j994 rc://*/ta/man/translate/figs-explicit רֽוּחַ־הִ֣יא בֶ⁠אֱנ֑וֹשׁ 1 Elihu means implicitly that God created humans with a **spirit** as well as a body. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “man has a spirit, not just a body” -32:8 le8v rc://*/ta/man/translate/figs-gendernotations בֶ⁠אֱנ֑וֹשׁ 1 Although the term **man** is masculine, Elihu is using the word in a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is explicitly inclusive of both men and women. Alternate translation: “in humans” +32:8 le8v rc://*/ta/man/translate/figs-gendernotations בֶ⁠אֱנ֑וֹשׁ 1 Although the term **man** is masculine, Elihu is using the word in a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “in humans” 32:8 tg64 rc://*/ta/man/translate/figs-explicit וְ⁠נִשְׁמַ֖ת שַׁדַּ֣י תְּבִינֵֽ⁠ם 1 Elihu means implicitly that because Shaddai breathed life into humans, divinely bestowing on them the gift of life (the Bible presents this concept in [Genesis 2:7](../02/07.md)), humans have **understanding**, not just instinct as animals do. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “and it is because Shaddai has breathed life into them that they have understanding” 32:9 j995 rc://*/ta/man/translate/figs-explicit לֹֽא־רַבִּ֥ים יֶחְכָּ֑מוּ וּ֝⁠זְקֵנִ֗ים יָבִ֥ינוּ מִשְׁפָּֽט 1 Elihu means implicitly that it is not the **great** or the **aged** alone who are wise and understand justice. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “It is not only the great who are wise, and it is not the aged alone who understand justice” 32:9 j996 rc://*/ta/man/translate/figs-nominaladj רַבִּ֥ים & וּ֝⁠זְקֵנִ֗ים 1 Elihu is using the adjectives **great** and **aged** as nouns to mean certain kinds of people. Your language may use adjectives in the same way. If not, you can translate these words with equivalent phrases. Alternate translation: “Great people … and aged people” @@ -2455,7 +2455,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 32:11 vq5w rc://*/ta/man/translate/figs-metonymy לְֽ⁠דִבְרֵי⁠כֶ֗ם & מִלִּֽין 1 Elihu is using the term **words** to mean what Job’s friends said and tried to say by using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “for you to speak … for something to say” 32:12 cem5 rc://*/ta/man/translate/figs-metonymy אֲמָרָ֣י⁠ו 1 Elihu is using the term **words** to mean what Job said by using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “what he said” or “his arguments” 32:13 ys9l rc://*/ta/man/translate/figs-quotesinquotes פֶּן־תֹּ֣֭אמְרוּ מָצָ֣אנוּ חָכְמָ֑ה 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. It may be helpful to begin a new sentence here. Alternate translation: “So do not say that you have found wisdom” -32:13 pwq9 rc://*/ta/man/translate/figs-gendernotations לֹא־אִֽישׁ 1 Elihu is using the masculine term **man** in a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is explicitly inclusive of both men and women. Alternate translation: “not a mere human being” +32:13 pwq9 rc://*/ta/man/translate/figs-gendernotations לֹא־אִֽישׁ 1 Elihu is using the masculine term **man** in a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “not a mere human being” 32:14 q8fq rc://*/ta/man/translate/figs-metonymy וְ⁠לֹא־עָרַ֣ךְ אֵלַ֣⁠י מִלִּ֑ין 1 Elihu is using the term **words** to mean what Job and his friends have been saying by using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Now Job has said nothing to provoke me, so I can speak reasonably to him, unlike you” 32:15 j999 rc://*/ta/man/translate/figs-aside חַ֭תּוּ לֹא־עָ֣נוּ ע֑וֹד הֶעְתִּ֖יקוּ מֵ⁠הֶ֣ם מִלִּֽים 1 Elihu has been speaking directly to Job’s friends in the second person, but in this verse he starts speaking about them in the third person. This could mean: (1) that Elihu is now speaking to himself, but out loud, about the people to whom he had been speaking. He would be doing that to indicate in a strong way how he feels about those people. Alternate translation: “I am indignant that Job’s friends are dismayed and are no longer answering him and have nothing further to say to him” (2) that Elihu is now speaking about Job’s friends to others who are present. (It is unlikely that Elihu is turning to address Job himself here; Elihu begins addressing Job directly by name in [33:1](../33/01.md).) Alternate translation: “Look, all the rest of you, at how Job’s friends are dismayed and are no longer answering him and have nothing further to say to him!” Since Job’s friends can hear what Elihu is saying, and since he is saying it partly for their benefit, you could also continue to use the second person in your translation, as the UST does. 32:15 gi7d rc://*/ta/man/translate/figs-personification הֶעְתִּ֖יקוּ מֵ⁠הֶ֣ם מִלִּֽים 1 Elihu is speaking of **words** as if they were living things that could have **gone** away from Job’s friends. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “they have nothing further to say” @@ -2471,12 +2471,12 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 32:19 a7cz rc://*/ta/man/translate/figs-metaphor כְּ⁠אֹב֥וֹת חֲ֝דָשִׁ֗ים יִבָּקֵֽעַ 1 Elihu is speaking as if his **belly** were literally **bursting open** the way **new wineskins** do if they are not able to stretch enough to accommodate the gases that form as the wine inside them ferments. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “I feel as if I can barely contain all the things I want to say, as if I were a new wineskin that could hardly stretch enough to contain all the gases that were forming as the wine inside it fermented” 32:20 m29y rc://*/ta/man/translate/figs-explicit וְ⁠יִֽרְוַֽח־לִ֑⁠י 1 The idea of being able to breathe freely once again is implicit in the word translated **refresh**. Your language may have an equivalent expression that you can use in your translation. Alternate translation: “so that I can breathe a sign of relief” 32:20 w6zz rc://*/ta/man/translate/figs-synecdoche אֶפְתַּ֖ח שְׂפָתַ֣⁠י 1 See how you translated the similar expression in [11:5](../11/05.md). Alternate translation: “I will talk” -32:21 k004 rc://*/ta/man/translate/figs-gendernotations אִ֑ישׁ & אָ֝דָ֗ם 1 In both instances, the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is explicitly inclusive of both men and women. Alternate translation: “anyone … anyone” +32:21 k004 rc://*/ta/man/translate/figs-gendernotations אִ֑ישׁ & אָ֝דָ֗ם 1 In both instances, the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “anyone … anyone” 32:21 k005 rc://*/ta/man/translate/figs-idiom אַל & אֶשָּׂ֣א פְנֵי־אִ֑ישׁ 1 See how you translated the similar expression in [13:8](../13/08.md). Alternate translation: “let me not show favoritism to anyone” 32:21 mi73 rc://*/ta/man/translate/figs-synecdoche וְ⁠אֶל־אָ֝דָ֗ם לֹ֣א אֲכַנֶּֽה 1 Elihu may be using one thing that he might do to flatter someone, address him by an honorary **title**, to mean all the ways in which he might flatter someone. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and let me not flatter anyone” 32:22 nb65 rc://*/ta/man/translate/figs-idiom לֹ֣א יָדַ֣עְתִּי אֲכַנֶּ֑ה 1 This could mean: (1) that Elihu is using the word **know** in the sense of being acquainted with something. He may mean that this is not his custom. Alternate translation: “it is not my custom to address people by honorary titles” (2) that Elihu is saying that he is not skilled at **giving titles**. Alternate translation: “I am not very good at giving titles” or “I am not very good at flattery” 32:22 i4r2 rc://*/ta/man/translate/figs-euphemism כִּ֝⁠מְעַ֗ט יִשָּׂאֵ֥⁠נִי עֹשֵֽׂ⁠נִי 1 When Elihu says that his **Maker** (God) would **take** him **away** if he flattered people, he is referring to death in a poetic way. He means that God would punish him by killing him. Your language may have a similar expression that you could use in your translation. Alternate translation: “my Maker would do away with me” -33:intro t7rx 0 # Job 33 General Notes\n\n## Structure and Formatting\n\nThis chapter is a continuation of Elihu’s speech. In this chapter, Elihu addresses Job directly. He invites Job to listen to him, summarizes what Job has said, and tells Job that he is wrong that God does not respond to people. Elihu says that God speaks to people in dreams to warn them not to keep sinning. He says that God also uses sickness to correct people. The implications are that Job’s sufferings are a warning from God not to sin; they are not a punishment from God for sins that Job has committed. In that sense, as Elihu says at the end of the chapter, Job has been right and his friends have been wrong about what has been happening to Job.\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry.\n\n## Special Concepts in this Chapter\n\n### ransom\n\nIn verse 24, Elihu describes how God may say of a person who is suffering because of his sin, “I have found a ransom.” The term “ransom” can describe a payment that is made in exchange for someone’s freedom. The term “redeem,” which Elihu uses earlier in that verse, can similarly mean to make a payment in order to have someone set free. However, in this context, the term “ransom” seems to describe instead a valuable consideration, not necessarily a monetary one, that provides the grounds for sparing someone from punishment. Be sure that it is clear in your translation of this verse that God is not saying that he is going to make a payment to someone else on behalf of the suffering person.\n\nA further implication seems to be that the person whom Elihu is describing has repented because of his sufferings after an interpreting angel has explained to him the change needed in his actions. This repentance shows that the person has responded positively to God’s initiatives to get him to stop living in the wrong way and to start living in the right way once again. Be sure that it is also clear in your translation of verse 24 that there is nothing that the person has done to redeem or ransom himself. As Elihu says, God “is gracious to him.” It is God who brings the sickness into the person’s life to “chasten” him, and it is God who sends the angel to warn and admonish the person, and so the person is spared from punishment through the actions of God.\n\n## Translation Issues in this Chapter\n\n### “words” meaning speaking or what a person says\n\nAs in chapter 32, many times in this chapter Elihu uses the term “words” to mean speaking or what a person says by using words. Notes suggest ways to translate the term “words” in these various individual contexts.### reference of “you” and “your”\n\nThroughout this chapter, Elihu uses the pronouns “you” and “your” to address Job individually, so use the singular form in your translation if your language marks that distinction.\n\n### “man” and “men” with generic meaning\n\nIn several places in this chapter, Elihu uses the words “man” and “men” in a generic sense that is explicitly inclusive of both men and women. It may be helpful in your translation to say “men and women” or to use a term in your language that is explicitly inclusive of both men and women. Notes suggest translation possibilities at various places (see: rc://*/ta/man/translate/figs-gendernotations).\n\n### “seals their correction” or “terrifies them with warnings” (verse 16)\n\nIn verse 16, the ULT follows the standard Hebrew text by saying “seals their correction.” However, as a footnote in the ULT indicates, many biblical scholars believe that the original reading was more likely “terrifies them with warnings,” and some translations say that. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. +33:intro t7rx 0 # Job 33 General Notes\n\n## Structure and Formatting\n\nThis chapter is a continuation of Elihu’s speech. In this chapter, Elihu addresses Job directly. He invites Job to listen to him, summarizes what Job has said, and tells Job that he is wrong that God does not respond to people. Elihu says that God speaks to people in dreams to warn them not to keep sinning. He says that God also uses sickness to correct people. The implications are that Job’s sufferings are a warning from God not to sin; they are not a punishment from God for sins that Job has committed. In that sense, as Elihu says at the end of the chapter, Job has been right and his friends have been wrong about what has been happening to Job.\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry.\n\n## Special Concepts in this Chapter\n\n### ransom\n\nIn verse 24, Elihu describes how God may say of a person who is suffering because of his sin, “I have found a ransom.” The term “ransom” can describe a payment that is made in exchange for someone’s freedom. The term “redeem,” which Elihu uses earlier in that verse, can similarly mean to make a payment in order to have someone set free. However, in this context, the term “ransom” seems to describe instead a valuable consideration, not necessarily a monetary one, that provides the grounds for sparing someone from punishment. Be sure that it is clear in your translation of this verse that God is not saying that he is going to make a payment to someone else on behalf of the suffering person.\n\nA further implication seems to be that the person whom Elihu is describing has repented because of his sufferings after an interpreting angel has explained to him the change needed in his actions. This repentance shows that the person has responded positively to God’s initiatives to get him to stop living in the wrong way and to start living in the right way once again. Be sure that it is also clear in your translation of verse 24 that there is nothing that the person has done to redeem or ransom himself. As Elihu says, God “is gracious to him.” It is God who brings the sickness into the person’s life to “chasten” him, and it is God who sends the angel to warn and admonish the person, and so the person is spared from punishment through the actions of God.\n\n## Translation Issues in this Chapter\n\n### “words” meaning speaking or what a person says\n\nAs in chapter 32, many times in this chapter Elihu uses the term “words” to mean speaking or what a person says by using words. Notes suggest ways to translate the term “words” in these various individual contexts.### reference of “you” and “your”\n\nThroughout this chapter, Elihu uses the pronouns “you” and “your” to address Job individually, so use the singular form in your translation if your language marks that distinction.\n\n### “man” and “men” with generic meaning\n\nIn several places in this chapter, Elihu uses the words “man” and “men” in a generic sense that is clearly inclusive of both men and women. It may be helpful in your translation to say “men and women” or to use a term in your language that is clearly inclusive of both men and women. Notes suggest translation possibilities at various places (see: rc://*/ta/man/translate/figs-gendernotations).\n\n### “seals their correction” or “terrifies them with warnings” (verse 16)\n\nIn verse 16, the ULT follows the standard Hebrew text by saying “seals their correction.” However, as a footnote in the ULT indicates, many biblical scholars believe that the original reading was more likely “terrifies them with warnings,” and some translations say that. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. 33:1 m7lu rc://*/ta/man/translate/figs-metonymy מִלָּ֑⁠י וְֽ⁠כָל־דְּבָרַ֥⁠י 1 As the General Notes to this chapter discuss, Elihu is using the term **words** to mean what he wants to say by using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “what I have to say … all that I tell you” 33:2 j572 rc://*/ta/man/translate/figs-pastforfuture נָ֭א פָּתַ֣חְתִּי פִ֑⁠י דִּבְּרָ֖ה לְשׁוֹנִ֣⁠י בְ⁠חִכִּֽ⁠י 1 Elihu is using the past tense to describe something that he intends to do in the immediate future. He is doing that in order to indicate his resolve to do what he describes. Alternate translation: “I am now about to open my mouth; my tongue is about to speak on my palate” 33:2 k006 rc://*/ta/man/translate/figs-synecdoche נָ֭א פָּתַ֣חְתִּי פִ֑⁠י 1 Elihu is using the first part of the speaking process, opening one’s **mouth**, to mean the entire process of speaking. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “I am now about to speak” @@ -2502,7 +2502,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 33:11 ra4e rc://*/ta/man/translate/figs-metaphor יָשֵׂ֣ם בַּ⁠סַּ֣ד רַגְלָ֑⁠י יִ֝שְׁמֹ֗ר כָּל־אָרְחֹתָֽ⁠י 1 Job spoke as if God had literally put his **feet** in **shackles** and as if his courses of action were literally **paths** that he was walking along. If you chose to express the ideas behind these images rather than the images themselves in [13:27](../13/27.md), you can do the same thing here so that it will be clear that Elihu is quoting what Job said there. 33:12 bbu1 rc://*/ta/man/translate/figs-explicit זֹ֣את 1 By **this**, Elihu seems to mean Job’s belief that God was not treating him fairly, which Elihu has just summarized. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “in thinking that God is not treating you fairly,” 33:12 k011 rc://*/ta/man/translate/grammar-connect-logic-result זֹ֣את לֹא־צָדַ֣קְתָּ & כִּֽי־יִרְבֶּ֥ה אֱ֝ל֗וֹהַ מֵ⁠אֱנֽוֹשׁ 1 If it would be more natural in your language, you could move this phrase to the start of the verse (after **Behold**), since it gives the reason why Elihu says that Job is **not right**. Alternate translation: “since God is greater than man, you have misunderstood how he is treating you” -33:12 k012 rc://*/ta/man/translate/figs-gendernotations מֵ⁠אֱנֽוֹשׁ 1 As the General Notes to this chapter discuss, here the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is explicitly inclusive of both men and women. Alternate translation: “than humans” +33:12 k012 rc://*/ta/man/translate/figs-gendernotations מֵ⁠אֱנֽוֹשׁ 1 As the General Notes to this chapter discuss, here the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “than humans” 33:13 z74q rc://*/ta/man/translate/figs-rquestion מַ֭דּוּעַ אֵלָ֣י⁠ו רִיב֑וֹתָ כִּ֥י כָל־דְּ֝בָרָ֗י⁠ו לֹ֣א־יַעֲנֶֽה 1 Elihu is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “You should not contend against him, that does not answer any of one’s words” 33:13 m749 rc://*/ta/man/translate/figs-explicit כִּ֥י כָל־דְּ֝בָרָ֗י⁠ו לֹ֣א־יַעֲנֶֽה 1 Elihu could be saying: (1) that Job’s complaint is that God has not responded to his questions and protests. In that case, Elihu would be using the term translated **words** to mean what Job has been saying. Alternate translation: “that he does not respond when one speaks to him” (2) that God does not given an account for his own actions. The term translated **words** can also describe the matters with which someone is concerned or the things that someone does. Alternate translation: “that he does not account to anyone for how he treats that person” 33:13 k013 rc://*/ta/man/translate/figs-123person כִּ֥י כָל־דְּ֝בָרָ֗י⁠ו לֹ֣א־יַעֲנֶֽה 1 Since Elihu is speaking to Job and he probably means that Job is complaining that God is not answering him, you could translate this in the second person if that would be more natural in your language. Alternate translation: “that does not answer any of your words” or “that he does not respond when you speak to him” @@ -2566,7 +2566,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 33:33 k037 rc://*/ta/man/translate/grammar-connect-logic-contrast אִם 1 Elihu is implicitly drawing a contrast, suggesting that, on the other hand, Job may not have anything to say once he has listened to him further. If it would be helpful to your readers, you could indicate the contrast explicitly in your translation. Alternate translation: “But if” 33:33 k038 rc://*/ta/man/translate/writing-pronouns אַתָּ֥ה שְֽׁמַֽע־לִ֑⁠י 1 For emphasis, Elihu is stating the pronoun **you**, whose meaning is already present in the verb translated **listen**. If your language can state implied pronouns explicitly for emphasis, you may want to use that construction here in your translation. Other languages may have other ways of bringing out this emphasis. Alternate translation: “you be the one who listens while I speak” 33:33 k039 rc://*/ta/man/translate/figs-abstractnouns חָכְמָֽה 1 If your language does not use an abstract noun for the idea of **wisdom**, you could express the same idea in another way. Alternate translation: “what is wise” -34:intro b9ku 0 # Job 34 General Notes\n\n## Structure and Formatting\n\nThis chapter is a continuation of Elihu’s speech. In this chapter, Elihu speaks first to Job’s friends and others who may be listening, then from verse 16 onward he addresses Job directly, and then he speaks again to the others about Job starting in verse 34.\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry.\n\n## Special Concepts in this Chapter\n\n### Elihu speaking harshly about Job\n\nIt may be puzzling to your readers that while Elihu promises Job in 33:7 that he will be gentle with him, in this chapter, in verses 7–8 and 35, Elihu speaks very harshly about Job. However, this is really a matter of interpretation rather than translation, so it is not necessary to offer an explanation within the text of your translation.\n\n## Translation Issues in this Chapter\n\n### Elihu quoting Job and his friends\n\nIn several places in this chapter, Elihu directly quotes Job or his friends. He does this to affirm what the friends said and to challenge what Job said. To help your readers appreciate that Elihu is doing this, you may wish to translate his expressions the same way you translated them when Job or his friends used them.\nIn 34:3, Elihu quotes what Job said in 12:11.\nIn 34:5, Elihu quotes what Job said in 27:2.\nIn 34:6, Elihu quotes what Job said in 6:4, 16:13, and 27:4.\nIn 34:7, Elihu quotes what Eliphaz said in 15:16.\nIn 34:12, Elihu quotes what Bildad said in 8:3.\n\n### “man” and “men” with generic meaning\n\nIn several places in this chapter, Elihu uses the words “man” and “men” in a generic sense that is explicitly inclusive of both men and women. It may be helpful in your translation to say “men and women” or to use a term in your language that is explicitly inclusive of both men and women. Notes suggest ways in which you might do this. (See: rc://*/ta/man/translate/figs-gendernotations.)\n\n### “For” at the start of a verse introducing a reason\n\nSeveral times in this chapter, Elihu says “For” at the beginning of a verse to introduce the reason for something he said in the previous verse. Elihu does this in verses 3, 5, 9, 11, 21, and 37. If it would be helpful to your readers, you could refer back more explicitly to the previous verse in order to show what Elihu is doing. The UST models ways to do this in each case. (“For” at the beginning of verse 23 introduces a new consideration, as the UST also illustrates.) (See: rc://*/ta/man/translate/grammar-connect-words-phrases.) +34:intro b9ku 0 # Job 34 General Notes\n\n## Structure and Formatting\n\nThis chapter is a continuation of Elihu’s speech. In this chapter, Elihu speaks first to Job’s friends and others who may be listening, then from verse 16 onward he addresses Job directly, and then he speaks again to the others about Job starting in verse 34.\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry.\n\n## Special Concepts in this Chapter\n\n### Elihu speaking harshly about Job\n\nIt may be puzzling to your readers that while Elihu promises Job in 33:7 that he will be gentle with him, in this chapter, in verses 7–8 and 35, Elihu speaks very harshly about Job. However, this is really a matter of interpretation rather than translation, so it is not necessary to offer an explanation within the text of your translation.\n\n## Translation Issues in this Chapter\n\n### Elihu quoting Job and his friends\n\nIn several places in this chapter, Elihu directly quotes Job or his friends. He does this to affirm what the friends said and to challenge what Job said. To help your readers appreciate that Elihu is doing this, you may wish to translate his expressions the same way you translated them when Job or his friends used them.\nIn 34:3, Elihu quotes what Job said in 12:11.\nIn 34:5, Elihu quotes what Job said in 27:2.\nIn 34:6, Elihu quotes what Job said in 6:4, 16:13, and 27:4.\nIn 34:7, Elihu quotes what Eliphaz said in 15:16.\nIn 34:12, Elihu quotes what Bildad said in 8:3.\n\n### “man” and “men” with generic meaning\n\nIn several places in this chapter, Elihu uses the words “man” and “men” in a generic sense that is clearly inclusive of both men and women. It may be helpful in your translation to say “men and women” or to use a term in your language that is clearly inclusive of both men and women. Notes suggest ways in which you might do this. (See: rc://*/ta/man/translate/figs-gendernotations.)\n\n### “For” at the start of a verse introducing a reason\n\nSeveral times in this chapter, Elihu says “For” at the beginning of a verse to introduce the reason for something he said in the previous verse. Elihu does this in verses 3, 5, 9, 11, 21, and 37. If it would be helpful to your readers, you could refer back more explicitly to the previous verse in order to show what Elihu is doing. The UST models ways to do this in each case. (“For” at the beginning of verse 23 introduces a new consideration, as the UST also illustrates.) (See: rc://*/ta/man/translate/grammar-connect-words-phrases.) 34:1 h9vc rc://*/ta/man/translate/figs-hendiadys וַ⁠יַּ֥עַן אֱלִיה֗וּא וַ⁠יֹּאמַֽר 1 This phrase expresses a single idea by using two words connected with **and**. The word **answered** tells for what purpose a person **said** something. In this case, Elihu said more things in light of what he had already said and thus, in a sense, in answer to them. If it would be more natural in your language, you could express this meaning with an equivalent phrase that does not use “and.” Alternate translation: “And Elihu said further, in light of what he had already said” 34:2 k8a4 rc://*/ta/man/translate/figs-metonymy מִלָּ֑⁠י 1 Elihu is using the term **words** to mean what he is about to say by using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “what I have to say” 34:2 zux7 rc://*/ta/man/translate/figs-nominaladj חֲכָמִ֣ים 1 Elihu is using the adjective **wise** as a noun to mean a certain kind of person. (The ULT adds the word **ones** to show this.) Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “you who are wise” @@ -2731,11 +2731,11 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 36:5 z14c rc://*/ta/man/translate/figs-ellipsis וְ⁠לֹ֣א יִמְאָ֑ס 1 Elihu is leaving out some of the words that in many languages a sentence would need in order to be complete. He is probably responding to what Job said to God in [10:3](../10/03.md), “you … despise the work of your hands.” If that would be clearer in your language, you can supply these words from the context, specifically from verse 2, where Elihu speaks of God as his “Maker.” Alternate translation: “and he does not despise any of the people whom he has made” 36:5 j9ct rc://*/ta/man/translate/figs-ellipsis כַּ֝בִּ֗יר כֹּ֣חַֽ לֵֽב 1 Elihu is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “he is also mighty in that he is strong in heart” 36:5 k113 rc://*/ta/man/translate/figs-metaphor כַּ֝בִּ֗יר כֹּ֣חַֽ לֵֽב 1 Here the **heart** represents the mind or understanding. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “he is also mighty in that he has great understanding” -36:6 k114 rc://*/ta/man/translate/figs-litotes לֹא־יְחַיֶּ֥ה רָשָׁ֑ע 1 Elihu is expressing a positive meaning by using a negative word together with a word that is the opposite of the intended meaning. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “He punishes the wicked by killing them” +36:6 k114 rc://*/ta/man/translate/figs-litotes לֹא־יְחַיֶּ֥ה רָשָׁ֑ע 1 Elihu is expressing a positive meaning by using a negative word together with a word that is the opposite of his intended meaning. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “He punishes the wicked by killing them” 36:6 k115 rc://*/ta/man/translate/figs-nominaladj רָשָׁ֑ע & עֲנִיִּ֣ים 1 Elihu is using the adjectives **wicked** and **lowly** as nouns to mean certain kinds of people. Your language may use adjectives in the same way. If not, you can translate these words with equivalent phrases. Alternate translation: “wicked people … lowly people” 36:6 k117 rc://*/ta/man/translate/figs-abstractnouns וּ⁠מִשְׁפַּ֖ט עֲנִיִּ֣ים יִתֵּֽן 1 If your language does not use an abstract noun for the idea of **justice**, you could express the same idea in another way. Alternate translation: “but he makes sure that others treat lowly people fairly” 36:6 k116 rc://*/ta/man/translate/figs-activepassive עֲנִיִּ֣ים 1 See how you translated the term **lowly** in [29:12](../29/12.md). -36:7 k118 rc://*/ta/man/translate/figs-litotes לֹֽא־יִגְרַ֥ע מִ⁠צַּדִּ֗יק עֵ֫ינָ֥י⁠ו 1 Elihu is expressing a positive meaning by using a negative word together with a word that is the opposite of the intended meaning. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “He keeps his eyes on the righteous” +36:7 k118 rc://*/ta/man/translate/figs-litotes לֹֽא־יִגְרַ֥ע מִ⁠צַּדִּ֗יק עֵ֫ינָ֥י⁠ו 1 Elihu is expressing a positive meaning by using a negative word together with a word that is the opposite of his intended meaning. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “He keeps his eyes on the righteous” 36:7 q9mj rc://*/ta/man/translate/figs-synecdoche לֹֽא־יִגְרַ֥ע מִ⁠צַּדִּ֗יק עֵ֫ינָ֥י⁠ו 1 Elihu is using one part of God, his **eyes**, to mean all of him in the act of watching over the righteous. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “He continually watches over the righteous” 36:7 k119 rc://*/ta/man/translate/figs-nominaladj מִ⁠צַּדִּ֗יק 1 Elihu is using the adjective **righteous** as a noun to mean a certain kind of person. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “from the person who is righteous” 36:7 k120 rc://*/ta/man/translate/figs-genericnoun מִ⁠צַּדִּ֗יק 1 Elihu is not referring to a specific **righteous** person. He means righteous people in general. It may be more natural in your language to express this meaning by using a plural form, particularly since Elihu uses plural forms in the rest of this verse. Alternate translation: “from righteous people” @@ -2802,9 +2802,9 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 36:23 tz9r rc://*/ta/man/translate/figs-quotesinquotes וּ⁠מִֽי־אָ֝מַ֗ר פָּעַ֥לְתָּ עַוְלָֽה 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “Or who has told him that he has committed unrighteousness” or “And no one has told him that he has committed unrighteousness!” 36:23 k153 rc://*/ta/man/translate/figs-abstractnouns וּ⁠מִֽי־אָ֝מַ֗ר פָּעַ֥לְתָּ עַוְלָֽה 1 If your language does not use an abstract noun for the idea of **unrighteousness**, you could express the same idea in another way. Alternate translation: “Or who has told him that he has done what is not right” or “And no one has told him that he has done what is not right!” 36:24 k154 rc://*/ta/man/translate/figs-idiom זְ֭כֹר 1 Elihu is using the term **Remember** in a particular sense to mean “ensure.” If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Ensure” -36:24 k155 rc://*/ta/man/translate/figs-gendernotations אֲנָשִֽׁים 1 Here the masculine term **men** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is explicitly inclusive of both men and women. Alternate translation: “people” +36:24 k155 rc://*/ta/man/translate/figs-gendernotations אֲנָשִֽׁים 1 Here the masculine term **men** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “people” 36:25 k156 rc://*/ta/man/translate/figs-explicit כָּל־אָדָ֥ם חָֽזוּ־ב֑⁠וֹ אֱ֝נ֗וֹשׁ יַבִּ֥יט מֵ⁠רָחֽוֹק 1 Elihu could possibly be indicating the storm that is gathering. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “Everyone can see the storm clouds that God is forming in the sky, even though they are so high up and far away” -36:25 k157 rc://*/ta/man/translate/figs-gendernotations כָּל־אָדָ֥ם & אֱ֝נ֗וֹשׁ יַבִּ֥יט 1 Here again the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is explicitly inclusive of both men and women. Alternate translation: “Each person … people have regarded” +36:25 k157 rc://*/ta/man/translate/figs-gendernotations כָּל־אָדָ֥ם & אֱ֝נ֗וֹשׁ יַבִּ֥יט 1 Here again the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “Each person … people have regarded” 36:25 c8rq rc://*/ta/man/translate/figs-metaphor אֱ֝נ֗וֹשׁ יַבִּ֥יט מֵ⁠רָחֽוֹק 1 Elihu is speaking as if people have literally seen God’s work **from afar**, that is, from a distance. He probably means that people only see and understand God’s work indistinctly and without recognizing many specific details. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “however, people only understand God’s work indistinctly” 36:25 k158 rc://*/ta/man/translate/grammar-connect-logic-contrast אֱ֝נ֗וֹשׁ יַבִּ֥יט 1 Elihu is implying a slight contrast: While people can see God’s work, they can only see it **from afar**. In your translation, you may wish to indicate this contrast, in a way that is natural in your language. Alternate translation: “however, man has only regarded” 36:26 zd6h rc://*/ta/man/translate/figs-metonymy מִסְפַּ֖ר שָׁנָ֣י⁠ו וְ⁠לֹא־חֵֽקֶר 1 Elihu may be using the term **years**, indicating age, by association to mean wisdom. The book makes this association in various other places, such as [12:12](../12/12.md) and [32:7](../32/07.md). If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “and he is extremely wise, since he is older than anyone can determine” @@ -2812,7 +2812,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 36:27 z98g rc://*/ta/man/translate/figs-explicit יְגָרַ֣ע נִטְפֵי־מָ֑יִם 1 Elihu is referring implicitly to the way God **draws up** water from the earth and sea as mist into the air. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “he makes drops of water rise into the air as mist” 36:27 k160 rc://*/ta/man/translate/figs-metaphor לְ⁠אֵדֽ⁠וֹ 1 Elihu is speaking as if the water that evaporates from the earth and sea literally forms a **stream** in the sky that supplies clouds with rainwater. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “into God’s supply” or “into the clouds” 36:28 k161 rc://*/ta/man/translate/writing-pronouns אֲשֶֽׁר־יִזְּל֥וּ שְׁחָקִ֑ים 1 The pronoun **which** refers to the “drops of water” that Elihu described in the previous verse. It may be helpful to clarify this for your readers, and it may be helpful to begin a new sentence here. Alternate translation: “The clouds pour down these drops of water” -36:28 k162 rc://*/ta/man/translate/figs-gendernotations אָדָ֬ם 1 Here the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is explicitly inclusive of both men and women. Alternate translation: “humans” +36:28 k162 rc://*/ta/man/translate/figs-gendernotations אָדָ֬ם 1 Here the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “humans” 36:29 q3k1 rc://*/ta/man/translate/figs-rquestion אִם־יָ֭בִין מִפְרְשֵׂי־עָ֑ב תְּ֝שֻׁא֗וֹת סֻכָּתֽ⁠וֹ 1 Elihu is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “no one can understand how God makes clouds spread or how he makes thunder come from his hut!” 36:29 wh4w rc://*/ta/man/translate/figs-metaphor סֻכָּתֽ⁠וֹ 1 Elihu is speaking as if God literally lived in a **hut** in the sky. (He is using the same term that Job used in [27:18](../27/18.md) to describe a guard booth.) If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “from his dwelling place in the sky” 36:30 k163 rc://*/ta/man/translate/figs-explicit הֵן 1 In this instance, Elihu seems to be using the term **Behold** literally. Alternate translation: “Look!” @@ -2860,7 +2860,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 37:7 k191 rc://*/ta/man/translate/figs-metaphor בְּ⁠יַד־כָּל־אָדָ֥ם יַחְתּ֑וֹם 1 Elihu is speaking as if God literally put a seal on every person’s **hand** to restrict it from being used. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “He restrains the hand of every man” 37:7 y45f rc://*/ta/man/translate/figs-synecdoche בְּ⁠יַד־כָּל־אָדָ֥ם יַחְתּ֑וֹם 1 Elihu is using one part of a person, his **hand**, to mean all of him in the act of working. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “He restrains every person from working” 37:7 k192 rc://*/ta/man/translate/figs-explicit בְּ⁠יַד־כָּל־אָדָ֥ם יַחְתּ֑וֹם 1 Elihu is referring implicitly to the way that a heavy downpour of rain prevents people from working in their fields. You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “He sends heavy downpours that keep people from working in their fields” -37:7 k193 rc://*/ta/man/translate/figs-gendernotations אָדָ֥ם & לָ֝⁠דַ֗עַת כָּל־אַנְשֵׁ֥י מַעֲשֵֽׂ⁠הוּ 1 Here the masculine terms **man** and **men** have a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is explicitly inclusive of both men and women. Alternate translation: “person so that all the people whom he has made will know” +37:7 k193 rc://*/ta/man/translate/figs-gendernotations אָדָ֥ם & לָ֝⁠דַ֗עַת כָּל־אַנְשֵׁ֥י מַעֲשֵֽׂ⁠הוּ 1 Here the masculine terms **man** and **men** have a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “person so that all the people whom he has made will know” 37:7 k194 rc://*/ta/man/translate/figs-ellipsis לָ֝⁠דַ֗עַת כָּל־אַנְשֵׁ֥י מַעֲשֵֽׂ⁠הוּ 1 Elihu is leaving out some of the words that in many languages a sentence would need in order to be complete. If it would be clearer in your language, you can indicate from the context what God wants people to be **knowing**. Alternate translation: “so that all the people whom he has made will appreciate the great things that he does” 37:8 k195 rc://*/ta/man/translate/figs-genericnoun וַ⁠תָּבֹ֣א חַיָּ֣ה בְמוֹ־אָ֑רֶב וּ⁠בִ⁠מְע֖וֹנֹתֶ֣י⁠הָ תִשְׁכֹּֽן 1 Elihu is not referring to a specific **beast**. He means beasts in general. It may be more natural in your language to express this meaning by using plural forms. Alternate translation: “And the beasts go into their dens and remain in their lairs” 37:8 k196 rc://*/ta/man/translate/translate-plural וּ⁠בִ⁠מְע֖וֹנֹתֶ֣י⁠הָ תִשְׁכֹּֽן 1 Elihu could be envisioning that a single **beast** would have several **lairs**, but he may be using the plural form for emphasis. Your language may also use plural forms for emphasis. If not, you could express the emphasis in another way. Alternate translation: “and remains safely in its lair” @@ -2906,7 +2906,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 37:20 z1tr rc://*/ta/man/translate/figs-rquestion הַֽ⁠יְסֻפַּר־ל֭⁠וֹ כִּ֣י אֲדַבֵּ֑ר 1 Elihu is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “It should not be recounted to him that I would speak!” 37:20 fp7n rc://*/ta/man/translate/figs-activepassive הַֽ⁠יְסֻפַּר־ל֭⁠וֹ כִּ֣י אֲדַבֵּ֑ר 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “Should someone recount to him that I would speak?” or “No one should recount to him that I would speak!” 37:20 b2q9 rc://*/ta/man/translate/figs-rquestion אִֽם־אָ֥מַר אִ֝֗ישׁ כִּ֣י יְבֻלָּֽ 1 Elihu is using the question form for emphasis. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “If a man spoke, surely he would be swallowed up!” -37:20 k217 rc://*/ta/man/translate/figs-gendernotations אִ֝֗ישׁ 1 Here the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is explicitly inclusive of both men and women. Alternate translation: “a person” +37:20 k217 rc://*/ta/man/translate/figs-gendernotations אִ֝֗ישׁ 1 Here the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “a person” 37:20 k218 rc://*/ta/man/translate/figs-activepassive יְבֻלָּֽע 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “God would swallow him up” 37:20 x2hn rc://*/ta/man/translate/figs-metaphor יְבֻלָּֽע 1 Elihu is speaking as if God would literally **swallow** an insolent person. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “he would be destroyed” or “God would destroy him” 37:21 k219 rc://*/ta/man/translate/grammar-connect-words-phrases וְ⁠עַתָּ֤ה 1 Elihu is using the phrase **And now** to introduce an important point, the conclusion of his speech, that Job should not be asking to speak with God. Your language may have a comparable expression that you can use in your translation. Alternate translation: “So then” @@ -2918,13 +2918,13 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 37:22 l64j rc://*/ta/man/translate/grammar-connect-logic-contrast עַל־אֱ֝ל֗וֹהַּ נ֣וֹרָא הֽוֹד 1 Elihu is drawing an implicit contrast between the brightness of the sun, which people cannot look at directly, and the infinitely greater brightness of God’s glory. You may wish to make this contrast explicit in your translation. The UST models one way to do that. 37:23 c4sd rc://*/ta/man/translate/figs-explicit שַׁדַּ֣י לֹֽא־מְ֭צָאנֻ⁠הוּ 1 Job said in [23:3](../23/03.md) that he wished he knew where to find God so that he could go to where God was. Here Elihu is implicitly responding to Job in his own words. You could indicate that explicitly in your translation if it would be helpful to your readers. Alternate translation: “So, Job, none of us are able to find God and go where he is” 37:23 k225 rc://*/ta/man/translate/figs-exclusive שַׁדַּ֣י לֹֽא־מְ֭צָאנֻ⁠הוּ 1 Elihu is using the pronoun **we** to refer to himself and to Job, to whom he is speaking, so use the inclusive form of that word if your language marks that distinction. -37:23 k226 rc://*/ta/man/translate/figs-litotes וּ⁠מִשְׁפָּ֥ט וְ⁠רֹב־צְ֝דָקָ֗ה לֹ֣א יְעַנֶּֽה 1 Elihu is expressing a positive meaning by using a negative word together with a word that is the opposite of the intended meaning. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “and he ensures that there is justice and an abundance of righteousness” +37:23 k226 rc://*/ta/man/translate/figs-litotes וּ⁠מִשְׁפָּ֥ט וְ⁠רֹב־צְ֝דָקָ֗ה לֹ֣א יְעַנֶּֽה 1 Elihu is expressing a positive meaning by using a negative word together with a word that is the opposite of his intended meaning. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “and he ensures that there is justice and an abundance of righteousness” 37:23 k227 rc://*/ta/man/translate/figs-abstractnouns וּ⁠מִשְׁפָּ֥ט וְ⁠רֹב־צְ֝דָקָ֗ה לֹ֣א יְעַנֶּֽה 1 If your language does not use abstract nouns for the ideas of **justice** and **righteousness**, you could express the same ideas in other ways. Alternate translation: “and he is careful to treat people justly and to ensure that people everywhere do what is right” -37:24 k228 rc://*/ta/man/translate/figs-gendernotations אֲנָשִׁ֑ים 1 Here the masculine term **men** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is explicitly inclusive of both men and women. Alternate translation: “all people” +37:24 k228 rc://*/ta/man/translate/figs-gendernotations אֲנָשִׁ֑ים 1 Here the masculine term **men** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “all people” 37:24 k229 rc://*/ta/man/translate/figs-explicit לֹֽא־יִ֝רְאֶ֗ה כָּל־חַכְמֵי־לֵֽב 1 Elihu does not mean that God is not pleased when people become **wise**. He means that God would not show favoritism to a person who was particularly wise compared with other people, because compared with God’s infinite wisdom, all people have only a little wisdom You could indicate that in your translation if it would be helpful to your readers. Alternate translation: “He does not respect any person more than he respects other people, no matter how wise that person might be by human standards” 37:24 n2pv rc://*/ta/man/translate/figs-metaphor חַכְמֵי־לֵֽב 1 As in [34:10](../34/10.md), here the **heart** represents the understanding. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “the wise in understanding” 37:24 k230 rc://*/ta/man/translate/figs-nominaladj חַכְמֵי־לֵֽב 1 Elihu is using the adjective **wise** as a noun to mean a certain kind of person. Your language may use adjectives in the same way. If not, you can translate this word with an equivalent phrase. Alternate translation: “people who are wise of heart” or “people who are able to understand things wisely” -38:intro bs8p 0 # Job 38 General Notes\n\n## Structure and Formatting\n\nThis chapter is the beginning of Yahweh’s response to Job. His response continues through chapter 41.\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry.\n\nIn this chapter, Yahweh begins asking Job a series of questions in order to show that Job does not understand the workings of the created world. Yahweh asks questions about the earth in verses 4–20, with a summary challenge to Job in verse 21. Yahweh then asks questions about the sky in verses 22–38. He starts asking questions about animals and birds in verse 39; this part of his speech continues into the next chapter.\n\nThe implication is that if Job does not understand and cannot explain how God makes things work in the visible creation, he certainly does not understand and cannot explain what God is doing as he works in unseen, mysterious ways to accomplish his purposes in the lives of people and over the course of human history.\n\nWhen God comes to Job in the storm and responds to his questions, it becomes obvious that Elihu was wrong to say that God would not meet with Job. This shows God’s generosity to Job in granting him an interview as he requested, even though in the interview, God has to humble Job by demonstrating how little he actually knows.\n\n## Special Concepts in this Chapter\n\n### Yahweh’s description of the creation\n\nIn this chapter, Yahweh describes the earth, sea, and sky according to the way the people of Job’s culture understood them. For example, in verse 16 Yahweh speaks of “springs” at the bottom of the sea that provide it with water. In verse 22, he speaks of “storehouses” in the sky where snow and hail are kept. In some parts of the chapter, these references occur within poetic images, such as the image in verses 4–6 of the earth as a building with “foundations” or the image in verses 12–13 of the dawn grasping the “edges” of the earth and shaking it. But in other places, the references do not occur within poetic images. In such places, Yahweh’s questions to Job, which demonstrate of the limits of Job’s knowledge, depend for their force on these features being real, even though they do not correspond to the creation as we know it today. We may consider that Yahweh is speaking into the cultural beliefs of Job and the others who are listening in order to communicate a moral and spiritual insight to Job in terms that he will understand. If it would be helpful to you readers, you could translate these descriptions of the natural world from an ancient perspective with equivalent expressions that use terms that reflect your own culture’s understanding. Notes suggest how you might do this in various places. For example, a note to verse 16 suggests speaking of the “bottom of the sea” rather than of the “springs of the sea.”\n\n## Translation Issues in this Chapter\n\n### The nature of the questions in verses 4–41\n\nYawheh asks Job a series of questions in verses 4–41. He may want Job to try to answer these questions so that Job will have to admit that he does not know the answers. So these could be actual questions that Yahweh is using to get information, specifically, the information from Job that he does not know the answers. Alternatively, Yahweh may be using the question form for emphasis. A note to verse 4 suggests two possible ways in which you could translate the question there. Consider the most appropriate way to translate each of the questions in this chapter. +38:intro bs8p 0 # Job 38 General Notes\n\n## Structure and Formatting\n\nThis chapter is the beginning of Yahweh’s response to Job. His response continues through chapter 41.\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry.\n\nIn this chapter, Yahweh begins asking Job a series of questions in order to show that Job does not understand the workings of the created world. Yahweh asks questions about the earth in verses 4–20, with a summary challenge to Job in verse 21. Yahweh then asks questions about the sky in verses 22–38. He starts asking questions about animals and birds in verse 39; this part of his speech continues into the next chapter.\n\nThe implication is that if Job does not understand and cannot explain how God makes things work in the visible creation, he certainly does not understand and cannot explain what God is doing as he works in unseen, mysterious ways to accomplish his purposes in the lives of people and over the course of human history.\n\nWhen God comes to Job in the storm and responds to his questions, it becomes obvious that Elihu was wrong to say that God would not meet with Job. This shows God’s generosity to Job in granting him an interview as he requested, even though in the interview, God has to humble Job by demonstrating how little he actually knows.\n\n## Special Concepts in this Chapter\n\n### Yahweh’s description of the creation\n\nIn this chapter, Yahweh describes the earth, sea, and sky according to the way the people of Job’s culture understood them. For example, in verse 16 Yahweh speaks of “springs” at the bottom of the sea that provide it with water. In verse 22, he speaks of “storehouses” in the sky where snow and hail are kept. In some parts of the chapter, these references occur within poetic images, such as the image in verses 4–6 of the earth as a building with “foundations” or the image in verses 12–13 of the dawn grasping the “edges” of the earth and shaking it. But in other places, the references do not occur within poetic images. In such places, Yahweh’s questions to Job, which demonstrate of the limits of Job’s knowledge, depend for their force on these features being real, even though they do not correspond to the creation as we would describe it today. We may consider that Yahweh is using terminology that Job and the others who are listening would understand in order to communicate moral and spiritual insights to them. If it would be helpful to you readers, you could translate these descriptions of the natural world from an ancient perspective with equivalent expressions that use terms that reflect your own culture’s perspective. Notes suggest how you might do this in various places. For example, a note to verse 16 suggests speaking of the “bottom of the sea” rather than of the “springs of the sea.”\n\n## Translation Issues in this Chapter\n\n### The nature of the questions in verses 4–41\n\nYawheh asks Job a series of questions in verses 4–41. He may want Job to try to answer these questions so that Job will have to admit that he does not know the answers. So these could be actual questions that Yahweh is using to get information, specifically, the information from Job that he does not know the answers. Alternatively, Yahweh may be using the question form for emphasis. A note to verse 4 suggests two possible ways in which you could translate the question there. Consider the most appropriate way to translate each of the questions in this chapter. 38:1 b53y rc://*/ta/man/translate/writing-newevent וַ⁠יַּֽעַן־יְהוָ֣ה אֶת־אִ֭יּוֹב מנ ה⁠סערה וַ⁠יֹּאמַֽר 1 The narrator is using the word translated **And** to introduce a new event in the story. Use a word, phrase, or other method in your language that is natural for making a transition from what has already been happening in a story and introducing a new event. Alternate translation: “And when the storm that Elihu had been watching and describing finally arrived where he and the others were, Yahweh answered Job from the storm and said” 38:1 zh2u rc://*/ta/man/translate/figs-hendiadys וַ⁠יַּֽעַן־יְהוָ֣ה אֶת־אִ֭יּוֹב מנ ה⁠סערה וַ⁠יֹּאמַֽר 1 This phrase expresses a single idea by using two words connected with **and**. The word **answered** tells for what purpose a person **said** something. Specifically, the person said it in order to answer or respond to what someone else said. If it would be more natural in your language, you could express this meaning with an equivalent phrase that does not use “and.” Alternate translation: “And from the storm Yahweh responded to Job” 38:2 ln5m rc://*/ta/man/translate/figs-rquestion מִ֤י זֶ֨ה ׀ מַחְשִׁ֖יךְ עֵצָ֥ה בְ⁠מִלִּ֗ין בְּֽלִי־דָֽעַת 1 Yahweh is using the question form for emphasis as he begins his reply to Job. If you would not use the question form for that purpose in your language, you could translate this as a statement or as an exclamation. Alternate translation: “You have been darkening counsel by words without knowledge!” @@ -3005,7 +3005,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 38:25 ve3k rc://*/ta/man/translate/figs-metaphor פִלַּ֣ג לַ⁠שֶּׁ֣טֶף תְּעָלָ֑ה 1 Yahweh is speaking as if a **channel** had literally been **cut** in the sky in order to direct the **downpour** of rain to certain locations (such as the next two verses describe). If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “made sure that rain would fall in certain places” 38:25 cd75 rc://*/ta/man/translate/figs-ellipsis וְ֝⁠דֶ֗רֶךְ לַ⁠חֲזִ֥יז קֹלֽוֹת 1 Yahweh is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “or who made a way for the lightning of the thunder” 38:25 k253 rc://*/ta/man/translate/figs-possession וְ֝⁠דֶ֗רֶךְ לַ⁠חֲזִ֥יז קֹלֽוֹת 1 Yahweh seems to be using this possessive form to mean both **lightning** and **thunder**, and he seems to be using both of them to mean the thunderstorm in which they would occur. It may be helpful clarify this for your readers. Alternate translation: “or who made a way for the thunderstorm” or “or who directed the thunderstorm to the right place” -38:26 na1j rc://*/ta/man/translate/figs-gendernotations אִ֑ישׁ & אָדָ֥ם 1 In both instances here, the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is explicitly inclusive of both men and women. Alternate translation: “people are … people” +38:26 na1j rc://*/ta/man/translate/figs-gendernotations אִ֑ישׁ & אָדָ֥ם 1 In both instances here, the masculine term **man** has a generic sense that includes both men and women. If it would be helpful to your readers, you could use language in your translation that is clearly inclusive of both men and women. Alternate translation: “people are … people” 38:27 d9vt rc://*/ta/man/translate/figs-personification לְ⁠הַשְׂבִּ֣יעַ 1 Yahweh is speaking of an arid region as if it were a living thing that was thirsty and that rain could **satisfy**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “to water” 38:27 q9sc rc://*/ta/man/translate/figs-doublet שֹׁ֭אָה וּ⁠מְשֹׁאָ֑ה 1 The terms **waste** and **desolation** mean similar things. Yahweh is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “the arid desert” 38:28 geg1 rc://*/ta/man/translate/figs-metaphor הֲ⁠יֵשׁ־לַ⁠מָּטָ֥ר אָ֑ב א֥וֹ מִי־ה֝וֹלִ֗יד אֶגְלֵי־טָֽל 1 Yahweh is speaking as if the **rain** and the **dew** had an actual **father**. If it would be clearer in your language, you could state the meaning plainly. Alternate translation: “How does rain form? And how does dew form?” @@ -3192,7 +3192,7 @@ front:intro u3jc 0 # Introduction to Job\n\n## Part 1: General Introduction\n 40:24 uyb7 rc://*/ta/man/translate/figs-rquestion בְּ⁠עֵינָ֥י⁠ו יִקָּחֶ֑⁠נּוּ בְּ֝⁠מֽוֹקְשִׁ֗ים יִנְקָב־אָֽף 1 Yahweh is using the question form for emphasis. If a speaker of your language would not use the question form for that purpose, you could translate these questions as statements or as exclamations. Alternate translation: “No one can capture it with its eyes! No one can pierce its nose with a cord!” 40:24 k319 rc://*/ta/man/translate/figs-metonymy בְּ⁠עֵינָ֥י⁠ו יִקָּחֶ֑⁠נּוּ 1 Yahweh is using the term **eyes** by association to mean sight. This could mean: (1) that no one can capture Behemoth while it still has the use of its eyes. Alternate translation: “No one can capture it while it is watching!” or “No one can capture it without first blinding it!” (2) that no one can capture Behemoth by using something that it would see. Alternate translation: “No one can capture it by putting attractive bait in front of it!” 40:24 k320 rc://*/ta/man/translate/figs-explicit בְּ֝⁠מֽוֹקְשִׁ֗ים יִנְקָב־אָֽף 1 In this culture, people would control the movements of a large animal by passing a thin but strong cord or rope through a puncture in its nose. Yahweh is saying that no one could do this with Behemoth. Alternate translation: “No one would be able to control its movements by passing a cord through a hole in its nose!” -41:intro et13 0 # Job 41 General Notes\n\n## Structure and Formatting\n\nThis chapter is the conclusion of Yahweh’s response to Job.\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry.\n\n## Translation Issues in this Chapter\n\n### Leviathan\n\nIn the previous chapter, to help Job recognize what a small and insignificant place he occupied within creation, Yahweh told him to consider a great creature named Behemoth. In this chapter, for the same purpose, Yahweh tells Job to consider another great creature named Leviathan.\n\nBased on the description in verses 1–9, the name **Leviathan** most likely refers to the crocodile, a great, predatory reptile that has large jaws, a long tail, short legs, and scaly skin and that lives both in the water and on land. The description would be specifically of the type of crocodile that lives in the Nile River. However, the identification of this animal is not entirely certain. Some translations do use the term “crocodile,” but others retain the name Leviathan and spell it the way it sounds in their language. You may wish to do that in your own translation, particularly if you would not expect your readers to be familiar with what a crocodile is. If you do use the name Leviathan, translate it the same way you did in [3:8](../03/08.md).\n\nHowever, there is a significant change in the description of Leviathan after verse 9. Some of the details no longer seem to fit a crocodile, for example, the description in verses 18–21 of how it breathes out fire and the description in verses 31–32 of how it swims in the deep sea. One possibility is that Yahweh is using the name Leviathan to mean the crocodile in verses 1–9 but to refer to the chaos monster in the rest of the chapter. As the notes about Leviathan in [3:8](../03/08.md), the “sea monster” in [7:12](../07/12.md), Rahab in [9:13](../09/13.md), and the “fleeing serpent” in [26:13](../26/13.md) indicate, people in this culture regarded the sea as the realm of watery chaos, and they envisioned a monster living in the sea that embodied that chaos. As Yahweh appears to have done in chapter 38 at the beginning of his speech, here at the end of the speech he may once again be speaking into the cultural beliefs of Job and the others who are listening in order to communicate a moral and spiritual insight to Job in terms that he will understand.\n\nThe structure of the chapter supports this interpretation. There is a break in the description of Leviathan in verse 10, when Yahweh says that no one would be brave enough to awaken it. This seems to recall Job’s wish in [3:8](../03/08.md) that someone would awaken the chaos monster, which Job calls Leviathan there. In the rest of verse 10 and in verse 11, Yahweh then asserts that no one should challenge him as Job has done, and in verse 12 he returns to speak further about Leviathan. Yahweh introduces the resumption of his discourse with the phrase “I will not keep silent.” This break in the description may help signal a transition in the meaning of the term Leviathan.\n\nSome translations nevertheless treat the rest of the chapter as a poetic description of the crocodile. They understand the references to the “sea” and the “deep” as references to the Nile River. For the descriptions of Leviathan breathing fire, such as the one in verse 18, “Light flashes from its snortings,” they say things such as, “When crocodiles sneeze, the tiny drops of water that come out of their noses sparkle in the sunlight.” However, this interpretation is difficult to sustain throughout the chapter. Verse 21 says of Leviathan, “Its breath kindles coals,” in other words, “When it breathes on wood, the wood catches fire.” That does not sound like water droplets. So the UST follows the interpretation that in verse 12 Yahweh changes from speaking about crocodiles to speaking about the chaos monster that the people of this culture believed in. If a translation of the Bible already exists in your region, you may wish to follow the interpretation that it expresses. If a translation of the Bible does not exist in your region, you may wish to follow the interpretation of the UST.\n\n### Yahweh answering Job with his own words\n\nIn a couple of places in this chapter, Yahweh alludes to Job’s opening speech, in which Job cursed the day of his birth, by using the same language that Job did. In verse 10, Yahweh speaks of awakening Leviathan, as Job did in [3:8](../03/08.md). In verse 18, Yahweh speaks of “the eyelids of the dawn,” meaning the first rays of the rising sun, as Job did in [3:9](../03/09.md). In verse 30, Yahweh speaks of a “shard,” a piece of broken pottery, such as Job took to scrape his skin, as [2:8](../02/08.md) describes. In each case, these are the only two occurrences of these words or phrases in the book. As Yahweh concludes his own speech, he is going all the way back to the beginnings of Job’s troubles and to the first concerns that he expressed in order to address everything that Job has said throughout the book. To help your readers appreciate what Yahweh is doing, you may wish to translate his expressions in these places in the same way that you translated Job’s similar expressions earlier. +41:intro et13 0 # Job 41 General Notes\n\n## Structure and Formatting\n\nThis chapter is the conclusion of Yahweh’s response to Job.\n\nThe ULT sets the lines of this chapter farther to the right on the page than the rest of the text because it is poetry.\n\n## Translation Issues in this Chapter\n\n### Leviathan\n\nIn the previous chapter, to help Job recognize what a small and insignificant place he occupied within creation, Yahweh told him to consider a great creature named Behemoth. In this chapter, for the same purpose, Yahweh tells Job to consider another great creature named Leviathan.\n\nBased on the description in verses 1–9, the name Leviathan most likely refers to the crocodile, a great, predatory reptile that has large jaws, a long tail, short legs, and scaly skin and that lives both in the water and on land. The description would be specifically of the type of crocodile that lives in the Nile River. However, the identification of this animal is not entirely certain. Some translations do use the term “crocodile,” but others retain the name Leviathan and spell it the way it sounds in their language. You may wish to do that in your own translation, particularly if you would not expect your readers to be familiar with what a crocodile is. If you do use the name Leviathan, translate it the same way you did in [3:8](../03/08.md).\n\nHowever, there is a significant change in the description of Leviathan after verse 9. Some of the details no longer seem to fit a crocodile, for example, the description in verses 31–32 of how it swims in the deep sea and the description in verses 18–21 of how it breathes out fire. One possibility is that Yahweh is speaking of the crocodile in verses 1–9 but of a different creature in the rest of the chapter. As the General Introduction to Job explains, ancient peoples seem to have been aware of a large, fierce creature that lived in the ocean, which they called the "sea monster." People in Job's culture regarded the sea as the realm of watery chaos, and they associated the sea monster with that chaos. As Yahweh appears to have done in chapter 38 at the beginning of his speech, here at the end of the speech he may once again be using terminology that Job and the others who are listening would understand in order to communicate moral and spiritual insights to them.\n\nThe structure of the chapter supports this interpretation. There is a break in the description of Leviathan in verse 10, when Yahweh says that no one would be brave enough to awaken it. This seems to recall Job’s wish in [3:8](../03/08.md) that someone would awaken the monster associated with chaos, which Job calls Leviathan there. In the rest of verse 10 and in verse 11, Yahweh then asserts that no one should challenge him as Job has been doing, and in verse 12 he returns to speak further about Leviathan. Yahweh introduces the resumption of his discourse with the phrase “I will not keep silent.” This break in the description may help signal a transition in what kind of creature Yahweh is describing as he speaks about Leviathan.\n\nSome translations nevertheless treat the rest of the chapter as a poetic description of the crocodile. They understand the references to the “sea” and the “deep” as references to the Nile River. For the descriptions of Leviathan breathing fire, such as the one in verse 18, “Light flashes from its snortings,” they say things such as, “When crocodiles sneeze, the tiny drops of water that come out of their noses sparkle in the sunlight.” However, this interpretation is difficult to sustain throughout the chapter. Verse 21 says of Leviathan, “Its breath kindles coals,” in other words, “When it breathes on wood, the wood catches fire.” That does not sound like water droplets. So the UST follows the interpretation that in verse 12 Yahweh changes from speaking about crocodiles to speaking about the sea monster. If a translation of the Bible already exists in your region, you may wish to follow the interpretation that it expresses. If a translation of the Bible does not exist in your region, you may wish to follow the interpretation of the UST.\n\n### Yahweh answering Job with his own words\n\nIn a couple of places in this chapter, Yahweh alludes to Job’s opening speech, in which Job cursed the day of his birth, by using the same language that Job did. In verse 10, Yahweh speaks of awakening Leviathan, as Job did in [3:8](../03/08.md). In verse 18, Yahweh speaks of “the eyelids of the dawn,” meaning the first rays of the rising sun, as Job did in [3:9](../03/09.md). In verse 30, Yahweh speaks of a “shard,” a piece of broken pottery, such as Job took to scrape his skin, as [2:8](../02/08.md) describes. In each case, these are the only two occurrences of these words or phrases in the book. As Yahweh concludes his own speech, he is going all the way back to the beginnings of Job’s troubles and to the first concerns that he expressed in order to address everything that Job has said throughout the book. To help your readers appreciate what Yahweh is doing, you may wish to translate his expressions in these places in the same way that you translated Job’s similar expressions earlier. 41:1 tg8a rc://*/ta/man/translate/figs-rquestion תִּמְשֹׁ֣ךְ לִוְיָתָ֣ן בְּ⁠חַכָּ֑ה וּ֝⁠בְ⁠חֶ֗בֶל תַּשְׁקִ֥יעַ לְשֹׁנֽ⁠וֹ 1 Yahweh is using the question form for emphasis. If a speaker of your language would not use the question form for that purpose, you could translate these questions as statements or as exclamations. Alternate translation: “You cannot draw out Leviathan with a hook! No, you cannot tie its tongue with a rope!” 41:1 k321 rc://*/ta/man/translate/writing-participants תִּמְשֹׁ֣ךְ לִוְיָתָ֣ן 1 Yahweh now wants Job to consider another one of his great creatures, Leviathan. But he does not indicate this by saying, as he did for Behemoth in [40:15](../40/15.md), “Now behold Leviathan.” Instead, he describes how difficult it would be to capture Leviathan, following upon his description of how difficult it would be to capture Behemoth. If it would be helpful to your readers, you could use a natural way in your language to show that here Yahweh is introducing another creature that he wants Job to consider. Alternate translation: “Now I want you to consider another of my great creatures. Will you draw out Leviathan” 41:1 f9dw rc://*/ta/man/translate/figs-ellipsis תִּמְשֹׁ֣ךְ לִוְיָתָ֣ן 1 Yahweh is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from the context if that would be clearer in your language. Alternate translation: “Will you draw Leviathan out of the water” From e103b89dfd0a0d2a6f46cde3b77b86804acf448c Mon Sep 17 00:00:00 2001 From: stephenwunrow Date: Wed, 20 Sep 2023 13:32:27 +0000 Subject: [PATCH 123/127] Merge stephenwunrow-tc-create-1 into master by stephenwunrow (#3524) Co-authored-by: stephenwunrow Co-committed-by: stephenwunrow --- tn_MRK.tsv | 363 ++++++++++++++++++++++++++++++----------------------- 1 file changed, 209 insertions(+), 154 deletions(-) diff --git a/tn_MRK.tsv b/tn_MRK.tsv index 498a73ef78..6345f5dc30 100644 --- a/tn_MRK.tsv +++ b/tn_MRK.tsv @@ -240,7 +240,6 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 2:10 jsyp rc://*/ta/man/translate/figs-123person ἔχει ὁ Υἱὸς τοῦ Ἀνθρώπου 1 Here Jesus speaks about himself in the third person. If it would be helpful in your language, you could use the first person. Alternate translation: “I, who am the Son of Man, have” 2:10 uedr rc://*/ta/man/translate/figs-abstractnouns ἐξουσίαν ἔχει 1 If your language does not use an abstract noun for the idea of **authority**, you could express the same idea in another way. Alternate translation: “has been authorized” 2:10 t8qy rc://*/ta/man/translate/translate-unknown τῷ παραλυτικῷ 1 See how you translated the word paralytic in [2:3](../02/03.md). Alternate translation: “to the paralyzed person” or “to the person who could not move his limbs” -2:11 wwzh σοὶ λέγω 1 Jesus says this to emphasize what he is about to tell the paralytic. Use a natural form in your language for emphasizing the importance of a statement. Alternate translation: “Listen to me:” 2:11 f369 rc://*/ta/man/translate/figs-imperative τὸν κράβαττόν σου 1 See how you translated **mat** in [2:4](../02/04.md). Alternate translation: “your stretcher” 2:12 la3i rc://*/ta/man/translate/figs-explicit ἠγέρθη, καὶ εὐθὺς ἄρας τὸν κράβαττον, ἐξῆλθεν 1 The implication is that the man was able to get up because Jesus had healed him. If it would be helpful to your readers, you could make this idea more explicit. Alternate translation: “having been healed, he got up, immediately took up the mat, went out” 2:12 ki94 rc://*/ta/man/translate/translate-unknown τὸν κράβαττον 1 See how you translated **mat** in [2:4](../02/04.md). Alternate translation: “the stretcher” @@ -259,7 +258,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 2:15 e2bz rc://*/ta/man/translate/figs-idiom καὶ γίνεται 1 Here, the phrase **And it happens {that}** introduces something that happened soon after what Mark previously narrated. If it would be helpful in your language, you use a word or phrase that introduces an event that came soon after the previous event. Alternate translation: “Soon after that,” 2:15 zafq rc://*/ta/man/translate/figs-explicit κατακεῖσθαι 1 In Jesus’ culture, people would usually recline, or lay on one side, when they were eating. If it would be helpful in your language, you could refer to the position in which people eat in your culture, or you could just refer to eating. Alternate translation: “was sitting down to eat” or “was eating” 2:15 zqcu rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 Here, the word **for** introduces an explanation that gives further information about the people who were dining with Jesus. If it would be helpful in your language, you could use a different word or phrase that introduces an explanation, or you could leave **for** untranslated. Alternate translation: “and indeed” -2:15 l0on rc://*/ta/man/translate/writing-pronouns ἦσαν & πολλοὶ 1 The pronoun **they** could refer to: (1) the **tax collectors and sinners** who were dining with Jesus. Alternate translation: “the tax collectors and sinners were many” (2) Jesus’ **disciples**. Alternate translation: “his disciples were many” +2:15 l0on rc://*/ta/man/translate/writing-pronouns ἦσαν & πολλοὶ 1 The pronoun **they** could refer to: (1) the **tax collectors and sinners** who were dining with Jesus. Alternate translation: “the tax collectors and sinners were many” (2) Jesus’ **disciples**. Alternate translation: “his disciples were many” 2:15 bwv2 rc://*/ta/man/translate/figs-idiom ἠκολούθουν αὐτῷ 1 Here, the phrase **they were following him** indicates that these people were traveling with Jesus and were his disciple. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “they were his disciples” or “they were traveling with him as his students” 2:16 rwu1 rc://*/ta/man/translate/figs-possession οἱ γραμματεῖς τῶν Φαρισαίων 1 Here, Mark is using the possessive form to describe **scribes** who were also **Pharisees**. If this is not clear in your language, you could express the idea in another way. Alternate translation: “the scribes, ones who were Pharisees” or “some scribes, who were also Pharisees” 2:16 b1bi rc://*/ta/man/translate/figs-rquestion ὅτι μετὰ τῶν τελωνῶν καὶ ἁμαρτωλῶν ἐσθίει? 1 The scribes of the Pharisees are using the question form to criticize what Jesus is doing. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “He has no reason to eat with tax collectors and sinners.” or “He should by no means eat with tax collectors and sinners!” @@ -324,7 +323,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 3:2 vr25 rc://*/ta/man/translate/writing-pronouns παρετήρουν αὐτὸν & κατηγορήσωσιν 1 The pronouns **they** and **they** refer to the Pharisees who were there, as [3:6](../03/06.md) shows. If this is not clear for your readers, you could refer to them more directly. Alternate translation: “the Pharisees were watching him closely … they might accuse” 3:2 dw2w rc://*/ta/man/translate/figs-idiom τοῖς Σάββασιν 1 See how you translated this phrase in [2:23](../02/23.md). Alternate translation: “on a Sabbath day” or “during a Sabbath day” 3:2 q35x rc://*/ta/man/translate/figs-explicit κατηγορήσωσιν αὐτοῦ 1 Here Mark implies that they would **accuse** Jesus of breaking the Sabbath commandments. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “they might accuse him of wrongdoing” or “they might accuse him of breaking the law of Moses”\n -3:3 pi5h rc://*/ta/man/translate/translate-unknown τῷ τὴν χεῖρα ἔχοντι ξηράν 1 See how you expressed this idea in [3:1](../03/01.md). Alternate translation: “having the shriveled hand” or “whose hand was atrophied” +3:3 pi5h rc://*/ta/man/translate/translate-unknown τῷ τὴν χεῖρα ἔχοντι ξηράν 1 See how you expressed this idea in [3:1](../03/01.md). Alternate translation: “having the shriveled hand” or “whose hand was atrophied” 3:3 nm6w rc://*/ta/man/translate/figs-explicit ἔγειρε εἰς τὸ μέσον 1 Here, the implication is that Jesus wanted this man to stand where everyone could see him. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “Stand up where everyone can see you” 3:4 dujn rc://*/ta/man/translate/writing-pronouns αὐτοῖς & οἱ 1 Just as in [3:2](../03/02.md), the pronouns **them** and **they** refer to the Pharisees who were there, as [3:6](../03/06.md) shows. If this is not clear for your readers, you could refer to them more directly. Alternate translation: “to the Pharisees … they” 3:4 mh3z rc://*/ta/man/translate/figs-rquestion ἔξεστιν τοῖς Σάββασιν ἀγαθοποιῆσαι ἢ κακοποιῆσαι, ψυχὴν σῶσαι ἢ ἀποκτεῖναι? 1 Jesus is using the question form to rebuke the Pharisees. He knows that they would agree with what his question implies. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “I know that you realize that it is lawful on the Sabbaths to do good and not to do harm; to save a life and not to kill.” or “Surely you know that it is lawful on the Sabbaths to do good and not to do harm; to save a life and not to kill!” @@ -423,7 +422,6 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 3:27 i7tr rc://*/ta/man/translate/figs-genericnoun μὴ πρῶτον & δήσῃ & διαρπάσει 1 Although the term **he** in both these places is masculine, Jesus is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “that person has not first bound … that person will plunder” 3:27 o503 rc://*/ta/man/translate/writing-pronouns αὐτοῦ διαρπάσει 1 Here, the word **he** refers to the person who is stealing. The word **his** refers to the strong man. If this is not clear for your readers, you could refer to these people more directly. Alternate translation: “the thief will plunder the strong man’s” 3:28-29 m0s5 rc://*/ta/man/translate/grammar-connect-exceptions πάντα ἀφεθήσεται τοῖς υἱοῖς τῶν ἀνθρώπων τὰ ἁμαρτήματα καὶ αἱ βλασφημίαι, ὅσα ἐὰν βλασφημήσωσιν & ὃς δ’ ἂν βλασφημήσῃ εἰς τὸ Πνεῦμα τὸ Ἅγιον 1 If, in your language, it would appear that Jesus was making a statement here and then contradicting it, you could reword this to avoid using an exception clause. Alternate translation: “the only sin or blasphemy that will not be forgiven the sons of men is the blasphemy against the Holy Spirit. Whoever does that” or “most sins and blasphemies, as much as they blaspheme, will be forgiven the sons of men, but the blasphemy against the Spirit will not be forgiven. Whoever has done that” -3:28 f6fq ἀμὴν, λέγω ὑμῖν 1 Jesus says this to emphasize what he is about to tell his audience. Use a natural form in your language for emphasizing the truth and importance of a statement. Alternate translation: “I can assure you” 3:28 w02f rc://*/ta/man/translate/figs-yousingular ὑμῖν 1 Because Jesus is speaking to the crowd, the word **you** is singular. 3:28 x85u rc://*/ta/man/translate/figs-activepassive πάντα ἀφεθήσεται τοῖς υἱοῖς τῶν ἀνθρώπων τὰ ἁμαρτήματα καὶ αἱ βλασφημίαι, ὅσα ἐὰν βλασφημήσωσιν 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who will do the action, it is clear from the context that it will be God. Alternate translation: “God will forgive the sons of men for all the sins and the blasphemies, as much as they may blaspheme” 3:28 moeq rc://*/ta/man/translate/figs-explicit πάντα ἀφεθήσεται & τὰ ἁμαρτήματα καὶ αἱ βλασφημίαι, ὅσα ἐὰν βλασφημήσωσιν 1 Here Jesus is indicating that God forgives all kinds of **sins** and **blasphemies**, not that God will forgive every single sin or blasphemy. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “all sins and blasphemies, as much as they may blaspheme, can be forgiven” or “all kinds of sins and blasphemies, as much as they may blaspheme, will be forgiven men” @@ -516,7 +514,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 4:12 g14p rc://*/ta/man/translate/figs-activepassive ἀφεθῇ αὐτοῖς 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was God. Alternate translation: “they might receive forgiveness” or “God might give them forgiveness” 4:13 fs1v rc://*/ta/man/translate/figs-rquestion οὐκ οἴδατε τὴν παραβολὴν ταύτην, καὶ πῶς πάσας τὰς παραβολὰς γνώσεσθε? 1 Jesus is using the question form to rebuke and teach his disciples. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “You do not understand this parable. Because of that, you will not understand all the parables.” or “If you do not understand this parable, you cannot understand all the parables!” 4:14 m72p rc://*/ta/man/translate/figs-metaphor ὁ σπείρων τὸν λόγον σπείρει 1 Here Jesus speaks about what **the word** as if it were what the **sower sows** in the parable. If it would be helpful in your language, you could express the idea in simile form. Alternative translation: “what the sower sows is like the word” -4:14 xdaj rc://*/ta/man/translate/figs-explicit τὸν λόγον σπείρει 1 See how you translated “sow” in [4:4](../04/04.md). Alternate translation: “throws the word like seeds over the ground” or “scatters the word like seeds over the field” +4:14 xdaj rc://*/ta/man/translate/figs-explicit τὸν λόγον σπείρει 1 See how you translated “sow” in [4:4](../04/04.md). Alternate translation: “throws the word like seeds over the ground” or “scatters the word like seeds over the field” 4:14 rp6h rc://*/ta/man/translate/figs-metonymy τὸν λόγον 1 Jesus is using the term **word** to mean the gospel, which people preach using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the gospel” 4:15 j8ir rc://*/ta/man/translate/grammar-connect-words-phrases δέ 1 Here, the word **Now** introduces the next thing that Jesus wants to say. If it would be helpful in your language, you could use a word or phrase that introduces the next topic, or you could leave **Now** untranslated. Alternate translation: “Next,” 4:15 p68u rc://*/ta/man/translate/figs-metaphor οὗτοι & εἰσιν οἱ παρὰ τὴν ὁδὸν 1 Here Jesus speaks about what happens to these people as if it were what happened in the parable when the seeds were sown **beside the road**. If it would be helpful in your language, you could express the idea in simile form. Alternative translation: “what happens to some people is like what happened to the seeds that were sown beside the road” @@ -566,7 +564,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 4:22 kc6k rc://*/ta/man/translate/figs-parallelism οὐ & ἐστιν κρυπτὸν, ἐὰν μὴ ἵνα φανερωθῇ; οὐδὲ ἐγένετο ἀπόκρυφον, ἀλλ’ ἵνα ἔλθῃ εἰς φανερόν 1 These these two clauses mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the clauses with a word other than and in order to show that the second phrase is repeating the first one, not saying something additional. Alternatively, you could combine the two clauses into one. Alternate translation: “it is not hidden except so that it might be revealed; yes, it has not become secret except so that it might come into visibility” or “it is not hidden except so that it will come into visibility” 4:22 y5kn rc://*/ta/man/translate/grammar-connect-exceptions οὐ & ἐστιν κρυπτὸν, ἐὰν μὴ ἵνα φανερωθῇ; οὐδὲ ἐγένετο ἀπόκρυφον, ἀλλ’ ἵνα ἔλθῃ εἰς φανερόν 1 If, in your language, it would appear that Jesus was making statements here and then contradicting them, you could reword this sentence to avoid using exception clauses. Alternate translation: “it is only hidden so that it might be revealed, and it has only become secret so that it might come into visibility” 4:22 hou4 rc://*/ta/man/translate/figs-activepassive οὐ & ἐστιν κρυπτὸν, ἐὰν μὴ ἵνα φανερωθῇ; οὐδὲ ἐγένετο ἀπόκρυφον, ἀλλ’ ἵνα ἔλθῃ εἰς φανερόν 1 If your language does not use this passive form, you could express the ideas in active form or in another way that is natural in your language. If you need to say who did the actions, you could: (1) use indefinite subjects. Alternate translation: “they do not hide it except so that they might reveal it, nor do they make it secret except so that they might bring it into visibility” (2) indicate that God did them. Alternate translation: “God has not hidden it except so that he might reveal it, nor has he made it secret except so that he might bring it into visibility” -4:22 x0dp rc://*/ta/man/translate/writing-pronouns οὐ & ἐστιν & οὐδὲ ἐγένετο 1 The pronoun **it** in both places refers generally to any thing. Jesus may more specifically have in mind the meaning of his preaching or the kingdom of God. However, since Jesus uses a general proverb form, if possible you also should use a general form that could refer to many things. Alternate translation: “nothing is … nothing has become” or “something is not … nor has something become” +4:22 x0dp rc://*/ta/man/translate/writing-pronouns οὐ & ἐστιν & οὐδὲ ἐγένετο 1 The pronoun **it** in both places refers generally to any thing. Jesus may more specifically have in mind the meaning of his preaching or the kingdom of God. However, since Jesus uses a general proverb form, if possible you also should use a general form that could refer to many things. Alternate translation: “nothing is … nothing has become” or “something is not … nor has something become” 4:22 h8pk rc://*/ta/man/translate/figs-abstractnouns ἔλθῃ εἰς φανερόν 1 If your language does not use an abstract noun for the idea of **visibility**, you could express the same idea in another way. Alternate translation: “it might become visible” 4:22 qzfx rc://*/ta/man/translate/figs-idiom ἔλθῃ εἰς φανερόν 1 Here, the phrase **it will come into visibility** means that something will be revealed or become known. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “it will be known” 4:23 k1a8 εἴ τις ἔχει ὦτα ἀκούειν, ἀκουέτω 1 See how you translated the similar sentence in [4:9](../04/09.md). @@ -805,7 +803,6 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 5:40 g8k1 rc://*/ta/man/translate/figs-explicit τοὺς μετ’ αὐτοῦ 1 Here Mark is referring to the three disciples (Peter, James, and John) whom Jesus took with him (see [5:37](../05/37.md)). If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “the three disciples” 5:41 hx3c rc://*/ta/man/translate/translate-transliterate ταλιθὰ, κοῦμ! ὅ ἐστιν μεθερμηνευόμενον τὸ κοράσιον, σοὶ λέγω ἔγειρε! 1 The phrase **Talitha, koum** is an Aramaic phrase. Mark spelled it out using Greek letters so his readers would know how it sounded, and then he explained what it meant: **Little girl, I say to you, arise**. In your translation you can spell it the way it sounds in your language and then explain its meaning. Alternate translation: “‘Talitha, koum!’ which is Aramaic for, ‘Little girl, I say to you, arise.’” 5:41 igcw rc://*/ta/man/translate/figs-activepassive ὅ ἐστιν μεθερμηνευόμενον 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “which we translate as,” -5:41 p3rp σοὶ λέγω 1 Jesus says this to emphasize what he is about to tell the **child**. Use a natural form in your language for emphasizing the importance of a statement. Alternate translation: “listen to this:” 5:42 lfi6 rc://*/ta/man/translate/figs-infostructure καὶ εὐθὺς ἀνέστη τὸ κοράσιον καὶ περιεπάτει, ἦν γὰρ ἐτῶν δώδεκα & καὶ ἐξέστησαν εὐθὺς ἐκστάσει μεγάλῃ 1 In this verse, Mark introduces some extra information about the **little girl**: **she was 12 years** old. Consider where you might include this information and how you might introduce it. Alternate translation: “And immediately the little girl, who was 12 years, rose up and was walking, and they were immediately astonished with great amazement” or “And immediately the little girl rose up and was walking, and they were immediately astonished with great amazement. Now the little girl was 12 years.” 5:42 edfv rc://*/ta/man/translate/figs-explicit ἀνέστη 1 Here, the phrase **rose up** indicates both that the girl came back to life and that she stood up. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “came back to life and got up” 5:42 j8lq rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 Here, the word **for** introduces an explanation that indicates that the **little girl** was old enough to walk. If it would be helpful in your language, you could use a word or phrase that introduces an explanation, or you could leave **for** untranslated. Alternate translation: “she was able to walk because” or “as a matter of act,” @@ -853,7 +850,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 6:7 fd56 rc://*/ta/man/translate/figs-explicit ἤρξατο αὐτοὺς ἀποστέλλειν 1 Here, the phrase **began to send them out** indicates that Jesus prepared them for when he would **send them out**. The **Twelve** do not actually leave on their mission until [5:12](../05/12.md). If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “prepared to send them out” or “began to get them ready to send them out” 6:7 d6sx rc://*/ta/man/translate/figs-idiom δύο δύο 1 Here, the phrase **two by two** means that Jesus sent out **the Twelve** in six groups with **two** disciples in each group. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “in pairs” or “in sets of two” 6:7 ldbv rc://*/ta/man/translate/figs-abstractnouns ἐδίδου αὐτοῖς ἐξουσίαν τῶν πνευμάτων τῶν ἀκαθάρτων 1 If your language does not use an abstract noun for the idea of authority, you could express the same idea in another way. Alternate translation: “he was empowering them to control the unclean spirits” -6:8-9 pydl rc://*/ta/man/translate/translate-versebridge καὶ παρήγγειλεν αὐτοῖς ἵνα μηδὲν αἴρωσιν εἰς ὁδὸν, εἰ μὴ ῥάβδον μόνον, μὴ ἄρτον, μὴ πήραν, μὴ εἰς τὴν ζώνην χαλκόν & ἀλλὰ ὑποδεδεμένους σανδάλια, καὶ μὴ ἐνδύσησθε δύο χιτῶνας 1 If it would be helpful to your readers, you could combine [6:8](../06/08.md) and [6:9](../06/09.md) into a verse bridge, as the UST does, in order to put all the negative and positive commands together. Alternate translation: “and he commanded them that they should take nothing for the road—no bread, no bag, no money in the belt—and, ‘You may not wear two tunics.’ However, he allowed them to take a staff and to put on sandals.” +6:8-9 pydl rc://*/ta/man/translate/translate-versebridge καὶ παρήγγειλεν αὐτοῖς ἵνα μηδὲν αἴρωσιν εἰς ὁδὸν, εἰ μὴ ῥάβδον μόνον, μὴ ἄρτον, μὴ πήραν, μὴ εἰς τὴν ζώνην χαλκόν & ἀλλὰ ὑποδεδεμένους σανδάλια, καὶ μὴ ἐνδύσησθε δύο χιτῶνας 1 If it would be helpful to your readers, you could combine [6:8](../06/08.md) and [6:9](../06/09.md) into a verse bridge, as the UST does, in order to put all the negative and positive commands together. Alternate translation: “and he commanded them that they should take nothing for the road—no bread, no bag, no money in the belt—and, ‘You may not wear two tunics.’ However, he allowed them to take a staff and to put on sandals.” 6:8-9 arcb rc://*/ta/man/translate/figs-quotations αὐτοῖς ἵνα μηδὲν αἴρωσιν εἰς ὁδὸν, εἰ μὴ ῥάβδον μόνον, μὴ ἄρτον, μὴ πήραν, μὴ εἰς τὴν ζώνην χαλκόν & ἀλλὰ ὑποδεδεμένους σανδάλια, καὶ μὴ ἐνδύσησθε δύο χιτῶνας 1 It may be more natural in your language to have a direct quotation for all these commands. Alternate translation: “them, ‘Take nothing for the road except only a staff—no bread, no bag, no money in the belt—but having put on sandals, and you may not wear two tunics.’” 6:8 k5hl rc://*/ta/man/translate/grammar-connect-exceptions μηδὲν αἴρωσιν εἰς ὁδὸν, εἰ μὴ ῥάβδον μόνον 1 If, in your language, it would appear that Mark was making a statement here and then contradicting it, you could reword this to avoid using an exception clause. Alternate translation: “the only thing they should take for the road was a staff” 6:8 r5so rc://*/ta/man/translate/figs-metonymy ὁδὸν 1 Here, **road** represents a journey. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “the journey” @@ -975,7 +972,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 6:34 jdg3 rc://*/ta/man/translate/grammar-connect-logic-result ἐσπλαγχνίσθη ἐπ’ αὐτοὺς, ὅτι ἦσαν ὡς πρόβατα μὴ ἔχοντα ποιμένα 1 If it would be more natural in your language, you could reverse the order of these clauses, since the second clause gives the reason for the result that the first clause describes. Alternate translation: “because they were like sheep not having a shepherd, he had compassion on them” 6:34 sh2g rc://*/ta/man/translate/figs-abstractnouns ἐσπλαγχνίσθη ἐπ’ 1 If your language does not use an abstract noun for the idea of **compassion**, you could express the same idea in another way. Alternate translation: “he sympathized with” 6:34 j1td rc://*/ta/man/translate/figs-simile ὅτι ἦσαν ὡς πρόβατα μὴ ἔχοντα ποιμένα 1 Here Mark compares the people who were there to **sheep** who do not have **a shepherd**. Just as **sheep** without **a shepherd** have no one to lead and take care of them, so the people have no one to lead and take care of them. If it would be helpful in your language, you could state the meaning of the simile more explicitly. Alternate translation: “because, like sheep without a shepherd, they did not know what to do or where to go” -6:35 sei9 rc://*/ta/man/translate/figs-idiom ἤδη ὥρας πολλῆς γενομένης & ἤδη ὥρα πολλή 1 When Mark says that an **hour** is **much**, he means that it is a time later in the day, probably soon before sunset. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “the late afternoon having already arrived … the late afternoon is already here” or “the evening having almost come … the evening is almost here” +6:35 sei9 rc://*/ta/man/translate/figs-idiom ἤδη ὥρας πολλῆς γενομένης & ἤδη ὥρα πολλή 1 When Mark says that an **hour** is **much**, he means that it is a time later in the day, probably soon before sunset. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “the late afternoon having already arrived … the late afternoon is already here” or “the evening having almost come … the evening is almost here” 6:35 hz4h rc://*/ta/man/translate/figs-go προσελθόντες 1 In a context such as this, your language might say “gone” instead of **come**. Alternate translation: “having gone” 6:36 zrnd rc://*/ta/man/translate/figs-yousingular ἀπόλυσον αὐτούς 1 Because the disciples are speaking to Jesus, the command **Send them away** is singular. 6:36 ruhn rc://*/ta/man/translate/figs-imperative ἀπόλυσον αὐτούς 1 This is an imperative, but it communicates a polite request rather than a command. Use a form in your language that communicates a polite request. It may be helpful to add an expression such as “please” to make this clear. Alternate translation: “We ask that you send the them away” @@ -1256,7 +1253,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 7:37 a8dx rc://*/ta/man/translate/writing-quotations λέγοντες 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “and they said” 7:37 qmx0 rc://*/ta/man/translate/figs-explicit καλῶς πάντα πεποίηκεν 1 Here the people are referring to **all things** that Jesus had done. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “Everything that he has done, he has done well” or “He has done all his deeds well” 7:37 dh17 rc://*/ta/man/translate/figs-nominaladj τοὺς κωφοὺς & ἀλάλους 1 Mark is using the adjectives **deaf** and **mute** as nouns to mean people who are deaf and mute. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “deaf people … mute people” -8:intro ry56 0 # Mark 8 General Notes\n\n## Structure and Formatting\n\n2. The ministry of Jesus in Galilee (1:14–8:26)\n * Moving away from Galilee and then returning (6:1–8:26)\n * Jesus feeds 4,000 people (8:1–10)\n * The Pharisees test Jesus (8:11–13)\n * The yeast of the Pharisees and Herod (8:14–21)\n * Jesus heals a blind man (8:22–26)\n3. Progress toward Jerusalem; Jesus repeatedly predicts his own death; the disciples misunderstand, and Jesus teaches them how difficult it will be to follow him (8:27–10:52)\n * Who Jesus really is (8:27–30)\n * What Jesus and his disciples must do (8:31–9:1)\n\n## Special Concepts in this Chapter\n\n### The miracle of multiplying food\n\nIn [8:1–10](../08/01.md), Mark tells a story in which Jesus provides 4,000 people with food. All these people were in a place where no people lived, and all the food that Jesus and his disciples had were seven loaves of bread and a few fish. Despite that, Jesus used the seven loaves of bread and the few fish to feed everyone who was there. Mark does not tell us exactly how Jesus did this, but he does say that there were more leftovers than what they started with. Your translation should not explain how Jesus multiplied the food, but it should be clear that he did a miracle. Mark told a similar story about how Jesus fed 5,000 men in [6:30–44](../06/30.md), so see how you expressed the ideas there.\n\n## Important Figures of Speech in this Chapter\n\n### The yeast of the Pharisees and the yeast of Herod\n\nIn [8:14–21](../08/14.md), Jesus tells his disciples to watch out for the “yeast” of the Pharisees and the “yeast” of Herod. The disciples misunderstand him and think that he is saying something about bread, which they forgot to bring with them. In response, Jesus reminds them that he is not talking about lack of bread, since he has proved twice that he can multiply food. He implies that “yeast” refers to what the Pharisees and Herod teach and do. Since the disciples misunderstanding “yeast” is an important part of this passage, and since Jesus never directly explains what “yeast” means, if possible you should avoid making that idea more explicit. If you do explain what “yeast” means, if possible only do so after Jesus has made it clear that he is not speaking about literal yeast. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nMany of the forms of “you” in this chapter appear when Jesus is talking to his disciples. Because of this, most forms of “you” in this chapter are plural. You should assume forms of “you” are plural unless a note specifies that the form is singular. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### The historic present\n\nTo call attention to a development in the story, Mark uses the present tense in past narration. In this chapter, the historic present occurs in verses 1, 6, 12, 17, 19, 20, 22, 29, and 33. If it would not be natural to do that in your language, you could use the past tense in your translation. (See: [[rc://*/ta/man/translate/translate-tense]])\n +8:intro ry56 0 # Mark 8 General Notes\n\n## Structure and Formatting\n\n2. The ministry of Jesus in Galilee (1:14–8:26)\n * Moving away from Galilee and then returning (6:1–8:26)\n * Jesus feeds 4,000 people (8:1–10)\n * The Pharisees test Jesus (8:11–13)\n * The yeast of the Pharisees and Herod (8:14–21)\n * Jesus heals a blind man (8:22–26)\n3. Progress toward Jerusalem; Jesus repeatedly predicts his own death; the disciples misunderstand, and Jesus teaches them how difficult it will be to follow him (8:27–10:52)\n * Who Jesus really is (8:27–30)\n * What Jesus and his disciples must do (8:31–9:1)\n\n## Special Concepts in this Chapter\n\n### The miracle of multiplying food\n\nIn [8:1–10](../08/01.md), Mark tells a story in which Jesus provides 4,000 people with food. All these people were in a place where no people lived, and all the food that Jesus and his disciples had were seven loaves of bread and a few fish. Despite that, Jesus used the seven loaves of bread and the few fish to feed everyone who was there. Mark does not tell us exactly how Jesus did this, but he does say that there were more leftovers than what they started with. Your translation should not explain how Jesus multiplied the food, but it should be clear that he did a miracle. Mark told a similar story about how Jesus fed 5,000 men in [6:30–44](../06/30.md), so see how you expressed the ideas there.\n\n## Important Figures of Speech in this Chapter\n\n### The yeast of the Pharisees and the yeast of Herod\n\nIn [8:14–21](../08/14.md), Jesus tells his disciples to watch out for the “yeast” of the Pharisees and the “yeast” of Herod. The disciples misunderstand him and think that he is saying something about bread, which they forgot to bring with them. In response, Jesus reminds them that he is not talking about lack of bread, since he has proved twice that he can multiply food. He implies that “yeast” refers to what the Pharisees and Herod teach and do. Since the disciples misunderstanding “yeast” is an important part of this passage, and since Jesus never directly explains what “yeast” means, if possible you should avoid making that idea more explicit. If you do explain what “yeast” means, if possible only do so after Jesus has made it clear that he is not speaking about literal yeast. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nMany of the forms of “you” in this chapter appear when Jesus is talking to his disciples. Because of this, most forms of “you” in this chapter are plural. You should assume forms of “you” are plural unless a note specifies that the form is singular. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### The historic present\n\nTo call attention to a development in the story, Mark uses the present tense in past narration. In this chapter, the historic present occurs in verses 1, 6, 12, 17, 19, 20, 22, 29, and 33. If it would not be natural to do that in your language, you could use the past tense in your translation. (See: [[rc://*/ta/man/translate/translate-tense]])\n 8:1 rmd8 rc://*/ta/man/translate/writing-newevent ἐν ἐκείναις ταῖς ἡμέραις 1 Here, the phrase **In those days** introduces the next major event in the story. It does not indicate how soon after the previous event this new event occurred. If it would be helpful in your language, you could use a word or phrase that introduces the next event. Alternate translation: “Later during those days” or “During one of those days” 8:1 sn4p rc://*/ta/man/translate/figs-idiom ἐν ἐκείναις ταῖς ἡμέραις 1 Here, Mark uses the term **days** to refer to a particular period of time. If it would be helpful in your language, you could use a different word or phrase that identifies a particular period of time. Alternate translation: “During that time” 8:1 m327 rc://*/ta/man/translate/figs-explicit ἐν ἐκείναις ταῖς ἡμέραις 1 The phrase **those days** refers to the time period when Jesus in the region of the Decapolis, on the southeastern side of the Sea of Galilee. If it would be helpful in your language, you could state it more clearly. Alternate translation: “While Jesus was in the region of the Decapolis” @@ -1301,7 +1298,6 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 8:12 g4lz rc://*/ta/man/translate/figs-rquestion τί ἡ γενεὰ αὕτη ζητεῖ σημεῖον? 1 Jesus is using the question form to rebuke the Pharisees. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “This generation has no reason to seek a sign.” or “I am surprised that this generation seeks a sign!” 8:12 l335 rc://*/ta/man/translate/figs-metonymy ἡ γενεὰ αὕτη ζητεῖ & τῇ γενεᾷ ταύτῃ 1 Here, **generation** represents the people who are part of the **generation**, which means that they are adults who are currently alive. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “do today’s people seek … to today’s people” or “do the people of this generation seek … to the people of this generation” 8:12 swpm rc://*/ta/man/translate/figs-explicit σημεῖον -1 Here, just as in [8:11](../08/11.md), the implication is that the **sign** is a miracle that proves that Jesus’ authority comes from God. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “a sign that shows that my authority is from God … such a sign” -8:12 bndd ἀμὴν, λέγω ὑμῖν 1 Jesus says this to emphasize what he is about to tell his audience. Use a natural form in your language for emphasizing the truth and importance of a statement. Alternate translation: “I can assure you” 8:12 cnz3 rc://*/ta/man/translate/grammar-connect-condition-contrary εἰ δοθήσεται τῇ γενεᾷ ταύτῃ σημεῖον 1 Here Jesus uses the word **if** to introduce a statement that he knows will not be true. What the form means is that **a sign** will definitely not **be given to this generation**. If it would be helpful in your language, you could express the idea with a strong negation. Alternate translation: “A sign will never be given to this generation!” 8:12 q4wh rc://*/ta/man/translate/writing-oathformula εἰ δοθήσεται τῇ γενεᾷ ταύτῃ σημεῖον 1 The phrase **if a sign will be given to this generation** is an oath formula. This kind of oath does not complete the condition, but it implies that something bad will happen to the speaker if the condition actually happens. Use a natural way in your language to express an oath. Alternate translation: “I will be accursed if a sign will be given to this generation!” or “I swear that a sign will not be given to this generation!” 8:12 a2x2 rc://*/ta/man/translate/figs-activepassive δοθήσεται & σημεῖον 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who would do the action, it could be: (1) Jesus. Alternate translation: “I will give a sign” (2) God the Father. Alternate translation: “God will give a sign” @@ -1438,7 +1434,6 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 8:38 s5tm rc://*/ta/man/translate/guidelines-sonofgodprinciples τοῦ Πατρὸς αὐτοῦ 1 **Father** is an important title that describe the relationship between God the **Father** and Jesus his Son. 9:intro n92j 0 # Mark 9 General Notes\n\n## Structure and Formatting\n\n3. Progress toward Jerusalem; Jesus repeatedly predicts his own death; the disciples misunderstand, and Jesus teaches them how difficult it will be to follow him (8:27–10:52)\n * Jesus is transfigured (9:1–8)\n * Jesus and the disciples discuss Elijah (9:9–13)\n * Jesus heals a demon-possessed boy (9:14–29)\n * Jesus predicts his suffering and death (9:30–32)\n * Jesus teaches about how his disciples should behave (9:33–50)\n\n## Special Concepts in this Chapter\n\n### “transfigured”\n\nIn [9:1–8](../09/01.md), Mark describes how Jesus was “transfigured.” This word indicates that Jesus looked very different to the disciples. Mark does not tell us all the ways in which Jesus looked different, but he does say that Jesus’ clothes became extremely white. What this means is that the disciples were able to see some of the glory and majesty that Jesus has as God’s Son. Make sure that your translation shows that Jesus looked great and glorious.\n\n### Elijah\n\nWhen Jesus was transfigured, the disciples saw Moses and Elijah talking with him. Later, they ask Jesus about Elijah. They refer specifically to what the scribes say about a prophecy in [Malachi 4:5–6](../mal/04/05.md), which indicates that God will send “Elijah” to prepare the way before God comes to judge his enemies and reward his people. Malachi is referring to a prophet who lived even earlier. This prophet, named Elijah, performed many miracles and spoke messages from God (see [1 Kings 17–19](../1ki/17/01.md) and [2 Kings 2:1–17](../2ki/02/01.md)). The disciples ask about whether this Elijah is supposed to come before the Messiah does. Jesus says that this is true, and he talks about this “Elijah” in a way that shows the disciples that John the Baptist was “Elijah.” He means that John fulfills the prophecy in Malachi that someone like the prophet Elijah will prepare the way before God comes to judge and reward people. If your readers would not know the prophecy in Malachi or the stories about the prophet Elijah, you may need to include some of this information in your translation or in a footnote. (See: [[rc://*/tw/dict/bible/names/elijah]])\n\n## Important Figures of Speech in this Chapter\n\n### Hyperbole\n\nIn [9:43–48](../09/43.md), Jesus commands his disciples to cut off or throw out body parts that cause them to sin. He uses this extreme example of resisting sin in order to show his disciples how serious sin really is. He does not mean that believers should always cut off body parts when they sin. Jesus intends his commands to be shocking, however, so you should preserve the extreme language. If it would be helpful in your language, you could use a form that indicates that Jesus’ commands are extreme language.\n\n### Stumbling\n\nIn [9:42–47](../09/42.md), Jesus discusses people and things that cause “stumbling”. He uses this term to refer to sinning. See the notes on these verses for translation options.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nMost of the forms of “you” in this chapter appear in conversations, and many of the conversations are with one person. Because of this, the majority of the forms of “you” in this chapter are singular. So, you should assume forms of “you” are singular unless a note specifies that the form is plural. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### The historic present\n\nTo call attention to a development in the story, Mark uses the present tense in past narration. In this chapter, the historic present occurs in verses 2, 5, 19, and 35. If it would not be natural to do that in your language, you could use the past tense in your translation. (See: [[rc://*/ta/man/translate/translate-tense]])\n\n### The allusion to Isaiah 66:24 in verse 48\n\nIn verse 48, Jesus uses words that are very similar to words in [Isaiah 66:24](../isa/66/24.md). However, Jesus does not introduce his words as a quotation. So, Jesus is not directly quoting from Isaiah, but he intended his audience to think of [Isaiah 66:24](../isa/66/24.md) when they heard what he said. If your readers would not think of [Isaiah 66:24](../isa/66/24.md), you could refer to it in a footnote.\n\n### Verses 44 and 46\n\nSome of the earliest manuscripts do not include anything for [9:44](../09/44.md) and [9:46](../09/46.md). Some early manuscripts and many later manuscripts include the following words in each verse: “where their worm does not end, and the fire is not quenched.” Since these words also appear in all of the manuscripts in [9:48](../09/48.md), it is likely that people who copied the manuscripts accidentally or intentionally added these words earlier as verses 44 and 46. Since the earliest manuscripts do not include these words, the ULT and UST include these words in brackets. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to omit these words. If it would be helpful, you could put the words in brackets or in a footnote. (See: [[rc://*/ta/man/translate/translate-textvariants]]) 9:1 q4b6 rc://*/ta/man/translate/writing-pronouns ἔλεγεν αὐτοῖς 1 Here, the pronoun **he** refers to Jesus. If it would be helpful in your language, you could state who **he** refers to in your translation. Alternate translation: “Jesus was saying to them” -9:1 ad4e ἀμὴν, λέγω ὑμῖν 1 Jesus says this to emphasize what he is about to tell his audience. Use a natural form in your language for emphasizing the truth and importance of a statement. Alternate translation: “I can assure you” 9:1 lsa2 rc://*/ta/man/translate/figs-yousingular ὑμῖν 1 Because Jesus is speaking to everyone who was there, the word **you** here is plural. 9:1 kg4x rc://*/ta/man/translate/figs-idiom οἵτινες οὐ μὴ γεύσωνται θανάτου 1 The phrase **taste death** is an idiom which means “to experience death.” If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning using plain language. Alternate translation: “who will certainly not experience death” 9:1 qloy rc://*/ta/man/translate/figs-abstractnouns οἵτινες οὐ μὴ γεύσωνται θανάτου 1 If your language does not use an abstract noun for the idea of **death**, you can express the idea behind the abstract noun **death** by using the verb form. Alternate translation: “who will certainly not die” @@ -1496,7 +1491,6 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 9:12 ldt3 rc://*/ta/man/translate/figs-123person τὸν Υἱὸν τοῦ Ἀνθρώπου, ἵνα & πάθῃ 1 Here Jesus speaks about himself in the third person. If it would be helpful in your language, you could use the first person. Alternate translation: “me, who am the Son of Man, that I would suffer” 9:12 i3j7 rc://*/ta/man/translate/figs-activepassive ἐξουδενηθῇ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, you could use an indefinite subject. Alternate translation: “that many would despise him” or “that they would despise him” 9:13 myp9 rc://*/ta/man/translate/grammar-connect-logic-contrast ἀλλὰ 1 Here, the word **But** introduces more information about Elijah that contrasts with what Jesus said in the previous verse about Elijah. If it would be helpful in your language, you could use a word or phrase that introduces this kind of contrast, or you could leave **But** untranslated. Alternate translation: “In fact,” or “And yet” or “Now” -9:13 gu1v λέγω ὑμῖν 1 Jesus says this to emphasize what he is about to tell his disciples. Use a natural form in your language for emphasizing the importance of a statement. Alternate translation: “I can assure you” 9:13 yvjt rc://*/ta/man/translate/figs-yousingular ὑμῖν 1 Because Jesus is speaking to the three disciples, the word **you** here is plural. 9:13 k6b2 rc://*/ta/man/translate/figs-explicit ἐλήλυθεν 1 See how you translated **come** in [9:11](../09/11.md). Alternate translation: “has appeared” or “has done what he was predicted to do” 9:13 yixs rc://*/ta/man/translate/writing-pronouns ἐποίησαν & ἤθελον 1 The pronouns **they** and **they** could refer to: (1) people in general who mistreated Elijah. Alternate translation: “certain ones did … they were wanting” (2) the Jewish religious leaders. Alternate translation: “the religious leaders did … they were wanting” @@ -1623,7 +1617,6 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 9:41 nmx2 rc://*/ta/man/translate/figs-yousingular ὑμᾶς & ἐστε & ὑμῖν 1 Because Jesus is talking to his disciples, the word **you** throughout this verse is plural. 9:41 m0d8 rc://*/ta/man/translate/figs-idiom ἐν ὀνόματι, ὅτι 1 Here, the phrase **in the name that** introduces the reason or basis for something. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “on the ground that” or “since” 9:41 ypgl rc://*/ta/man/translate/figs-123person Χριστοῦ ἐστε 1 Jesus is speaking about himself in the third person. If this would not be natural in your language, you could use the first person form. Alternate translation: “you belong to me, Christ” -9:41 bpz5 ἀμὴν, λέγω ὑμῖν 1 Jesus says this to emphasize what he is about to tell his disciples. Use a natural form in your language for emphasizing the truth and importance of a statement. Alternate translation: “I can assure you” 9:41 bgq1 rc://*/ta/man/translate/figs-litotes οὐ μὴ ἀπολέσῃ 1 Jesus is using a figure of speech here that expresses a strongly positive meaning by using a negative phrase, **certainly not**, together with an expression that is the opposite of the intended meaning, **lose**. If it would be helpful in your language, you could express the positive meaning. Alternate translation: “he will most certainly receive” 9:41 jjq5 rc://*/ta/man/translate/figs-gendernotations οὐ μὴ ἀπολέσῃ τὸν μισθὸν αὐτοῦ 1 Although the pronouns **he** and **his** are masculine, they are being used here in a generic sense that includes both men and women. Alternate translation: “that person will certainly not lose his or her reward” 9:41 wnb2 rc://*/ta/man/translate/figs-doublenegatives οὐ μὴ 1 The words translated **certainly not** are two negative words. In this construction, the second negative does not cancel the first to create a positive meaning. Instead, it gives greater emphasis to the negative. If your language can use two negatives that do not cancel one another to create a positive meaning, you could use a double negative here. If your language does not use two negatives in that way, you could translate with one strong negative, as the ULT does. Alternate translation: “by no means” @@ -1684,7 +1677,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 9:50 gims rc://*/ta/man/translate/figs-yousingular ἀρτύσετε & ἔχετε & εἰρηνεύετε 1 Because Jesus is talking to his disciples, the word **you** and the commands **Have** and **be at peace** are plural. 9:50 f34y rc://*/ta/man/translate/figs-metaphor ἔχετε ἐν ἑαυτοῖς ἅλα 1 Here Jesus commands his disciples to have **salt** in themselves. Just as salt makes food better in many ways, so Jesus’ disciples can make the world better in many ways. If possible, preserve the figure of speech or use simile form since it refers back to the illustration Jesus just gave. Alternate translation: “Be like food that has salt in it” or “Help others as if you had salt in yourselves” 9:50 syc9 rc://*/ta/man/translate/figs-abstractnouns εἰρηνεύετε 1 If your language does not use an abstract noun for the idea of **peace**, you could express the same idea in another way. Alternate translation: “act peaceably” -10:intro bq25 0 # Mark 10 General Notes\n\n## Structure and Formatting\n\n3. Progress toward Jerusalem; Jesus repeatedly predicts his own death; the disciples misunderstand, and Jesus teaches them how difficult it will be to follow him (8:27–10:52)\n * Jesus teaches about marriage and divorce (10:1–12)\n * Jesus blesses little children (10:13–16)\n * Jesus talks with a rich man (10:17–22)\n * Jesus teaches about wealth, possessions, and the kingdom (10:23–31)\n * Jesus predicts his death and resurrection (10:32–34)\n * Jesus and the disciples speak about who will be great (10:35–45)\n * Jesus heals blind Bartimaeus (10:46–52)\n\nSome translations set quotations farther to the right than the rest of the text to make them easier to read. The ULT does this with the quotations in [10:6–8](../10/06.md), which are from [Genesis 1:27](../gen/01/27.md) and [Genesis 2:24](../gen/02/24.md).\n\n## Special Concepts in this Chapter\n\n### Divorce\n\nIn [10:2](../10/02.md), the Pharisees test Jesus by asking him about an issue that was controversial among Jewish religious leaders: divorce. More specifically, the religious leaders argued about whether men could divorce their wives and about what were valid grounds for divorce. So, they ask Jesus about this. When Jesus asks what Moses wrote in the Law, the Pharisees refer to [Deuteronomy 24:1–4](../deu/24/01.md), which assumes that men do divorce their wives. Jesus responds that this section of the Law exists only because the Israelites were stubborn. He means that God knew that the Israelite men would sometimes divorce their wives, so he included a law about how to do it. Then Jesus argues that divorce is never what God wants, and he quotes from Genesis 1 and 2 to prove this. He further says that any divorced person who marries again is involved in adultery. Make sure that it is clear that both Jesus and the Pharisees are making arguments based on the Scriptures.\n\n### Rich people and the kingdom of God\n\nIn Jesus’ culture, many people thought that rich people had been specifically blessed by God. When Jesus said that it was extremely difficult for rich people to enter God’s kingdom (see [10:23–25](../10/23.md)), the disciples were shocked. They thought that if it was hard for rich people to enter the kingdom, it would be impossible for everyone else. That is why they ask the question, “And who is able to be saved?” ([10:26](../10/26.md)). If your readers might not understand why the disciples respond in this way, you may need to include a footnote that explains some of this information.\n\n### Sitting at Jesus’ right and left hand\n\nIn [10:37](../10/37.md) and [10:40](../10/40.md), Jesus and James and John refer to sitting at Jesus’ right hand and at his left hand. They are referring to the places of honor at the right and left side of a king or ruler. The people who sit in these places have authority and are respected the most after the king or ruler. Make sure that this meaning is clear in your translation. See the notes on these two verses for translation options.\n\n## Important Figures of Speech in this Chapter\n\n### Drinking the cup\n\nIn [10:38–39](../10/38.md), Jesus refers to a “cup” from which he is going to drink. He is using a figure of speech from the Old Testament that refers to experiencing suffering and pain (for example, see [Psalm 75:8](../psa/75/08.md) and [Isaiah 51:17](../isa/51/17.md)). He means that he will experience suffering, and his disciples must be ready to experience it as well. Since this figure of speech is from the Old Testament, if possible you should preserve it or express the idea in simile form. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n### Being baptized with a baptism\n\nIn [10:38–39](../10/38.md), Jesus refers to a “baptism” with which he and his disciples will be “baptized.” He means that, just as people who are baptized are covered with water, he and his disciples will be overwhelmed by suffering and difficult circumstances. Since baptism is an important concept in the Bible, if possible you should preserve the figure of speech or express the idea in simile form. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nMost of the forms of “you” in this chapter appear in conversations, and many of the conversations are with one person. Because of this, the majority of the forms of “you” in this chapter are singular. So, you should assume forms of “you” are singular unless a note specifies that the form is plural. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### The historic present\n\nTo call attention to a development in the story, Mark uses the present tense in past narration. In this chapter, the historic present occurs in verses 2, 5, 19, and 35. If it would not be natural to do that in your language, you could use the past tense in your translation. (See: [[rc://*/ta/man/translate/translate-tense]]) +10:intro bq25 0 # Mark 10 General Notes\n\n## Structure and Formatting\n\n3. Progress toward Jerusalem; Jesus repeatedly predicts his own death; the disciples misunderstand, and Jesus teaches them how difficult it will be to follow him (8:27–10:52)\n * Jesus teaches about marriage and divorce (10:1–12)\n * Jesus blesses little children (10:13–16)\n * Jesus talks with a rich man (10:17–22)\n * Jesus teaches about wealth, possessions, and the kingdom (10:23–31)\n * Jesus predicts his death and resurrection (10:32–34)\n * Jesus and the disciples speak about who will be great (10:35–45)\n * Jesus heals blind Bartimaeus (10:46–52)\n\nSome translations set quotations farther to the right than the rest of the text to make them easier to read. The ULT does this with the quotations in [10:6–8](../10/06.md), which are from [Genesis 1:27](../gen/01/27.md) and [Genesis 2:24](../gen/02/24.md).\n\n## Special Concepts in this Chapter\n\n### Divorce\n\nIn [10:2](../10/02.md), the Pharisees test Jesus by asking him about an issue that was controversial among Jewish religious leaders: divorce. More specifically, the religious leaders argued about whether men could divorce their wives and about what were valid grounds for divorce. So, they ask Jesus about this. When Jesus asks what Moses wrote in the Law, the Pharisees refer to [Deuteronomy 24:1–4](../deu/24/01.md), which assumes that men do divorce their wives. Jesus responds that this section of the Law exists only because the Israelites were stubborn. He means that God knew that the Israelite men would sometimes divorce their wives, so he included a law about how to do it. Then Jesus argues that divorce is never what God wants, and he quotes from Genesis 1 and 2 to prove this. He further says that any divorced person who marries again is involved in adultery. Make sure that it is clear that both Jesus and the Pharisees are making arguments based on the Scriptures.\n\n### Rich people and the kingdom of God\n\nIn Jesus’ culture, many people thought that rich people had been specifically blessed by God. When Jesus said that it was extremely difficult for rich people to enter God’s kingdom (see [10:23–25](../10/23.md)), the disciples were shocked. They thought that if it was hard for rich people to enter the kingdom, it would be impossible for everyone else. That is why they ask the question, “And who is able to be saved?” ([10:26](../10/26.md)). If your readers might not understand why the disciples respond in this way, you may need to include a footnote that explains some of this information.\n\n### Sitting at Jesus’ right and left hand\n\nIn [10:37](../10/37.md) and [10:40](../10/40.md), Jesus and James and John refer to sitting at Jesus’ right hand and at his left hand. They are referring to the places of honor at the right and left side of a king or ruler. The people who sit in these places have authority and are respected the most after the king or ruler. Make sure that this meaning is clear in your translation. See the notes on these two verses for translation options.\n\n## Important Figures of Speech in this Chapter\n\n### Drinking the cup\n\nIn [10:38–39](../10/38.md), Jesus refers to a “cup” from which he is going to drink. He is using a figure of speech from the Old Testament that refers to experiencing suffering and pain (for example, see [Psalm 75:8](../psa/75/08.md) and [Isaiah 51:17](../isa/51/17.md)). He means that he will experience suffering, and his disciples must be ready to experience it as well. Since this figure of speech is from the Old Testament, if possible you should preserve it or express the idea in simile form. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n### Being baptized with a baptism\n\nIn [10:38–39](../10/38.md), Jesus refers to a “baptism” with which he and his disciples will be “baptized.” He means that, just as people who are baptized are covered with water, he and his disciples will be overwhelmed by suffering and difficult circumstances. Since baptism is an important concept in the Bible, if possible you should preserve the figure of speech or express the idea in simile form. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nMost of the forms of “you” in this chapter appear in conversations, and many of the conversations are with one person. Because of this, the majority of the forms of “you” in this chapter are singular. So, you should assume forms of “you” are singular unless a note specifies that the form is plural. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### The historic present\n\nTo call attention to a development in the story, Mark uses the present tense in past narration. In this chapter, the historic present occurs in verses 2, 5, 19, and 35. If it would not be natural to do that in your language, you could use the past tense in your translation. (See: [[rc://*/ta/man/translate/translate-tense]]) 10:1 r6rf rc://*/ta/man/translate/writing-newevent καὶ 1 Here, the word **And** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **And** untranslated. Alternate translation: “Sometime later,” 10:1 qq93 rc://*/ta/man/translate/figs-synecdoche ἔρχεται 1 Mark is referring to Jesus to represent both Jesus and his disciples, who traveled with Jesus. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “he, along with his disciples, goes” 10:1 goki rc://*/ta/man/translate/figs-go ἔρχεται 1 In a context such as this, your language might say “comes” instead of **goes**. Alternate translation: “he comes” @@ -1742,7 +1735,6 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 10:14 zlqb rc://*/ta/man/translate/figs-possession τῶν & τοιούτων ἐστὶν ἡ Βασιλεία τοῦ Θεοῦ 1 Here, Jesus is using the possessive form to describe people who belong in **the kingdom of God**. If this is not clear in your language, you could express the idea in another way. Alternate translation: “the kingdom of God belongs to the ones such as these” or “the ones such as these belong in the kingdom of God” 10:14 jq4e rc://*/ta/man/translate/writing-pronouns τῶν & τοιούτων 1 The pronoun **these** refers to the little children. If this is not clear for your readers, you could refer to the little children more directly. Alternate translation: “of the ones such as these little children” 10:14 gq3e rc://*/ta/man/translate/figs-simile τῶν & τοιούτων 1 Jesus is referring to **the little children** and to people who are like them. He does not indicate exactly how these people are like **the little children**, so if possible express the idea in simile form. Alternate translation: “of people who are like these” -10:15 h2ir ἀμὴν, λέγω ὑμῖν 1 Jesus says this to emphasize what he is about to tell his disciples. Use a natural form in your language for emphasizing the truth and importance of a statement. Alternate translation: “I can assure you” 10:15 e08x rc://*/ta/man/translate/figs-yousingular ὑμῖν 1 Because Jesus is speaking to his disciples, the word **you** here is plural. 10:15 y3a2 ὃς ἂν μὴ δέξηται τὴν Βασιλείαν τοῦ Θεοῦ ὡς παιδίον, οὐ μὴ εἰσέλθῃ εἰς αὐτήν 1 If it would be helpful in your language, you could express the ideas in positive form. Alternate translation: “only whoever receives the kingdom of God as a little child will enter into it” 10:15 a1e7 rc://*/ta/man/translate/figs-simile ὡς παιδίον 1 Jesus is saying that his disciples should be like **a little child** because little children are humble and thankfully receive gifts. If it would be helpful in your language, you could state that explicitly. Alternate translation: “as a little child receives things” or “with humility like that of a little child”\n @@ -1797,7 +1789,6 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 10:28 anas rc://*/ta/man/translate/figs-exclusive ἡμεῖς 1 By **we**, Peter means himself and the disciples but not Jesus, so use the exclusive forms of those words in your translation if your language marks that distinction. 10:28 ua78 rc://*/ta/man/translate/figs-idiom ἠκολουθήκαμέν σοι 1 Here, the phrase **have followed you** indicates that the disciples traveled with Jesus and were his disciple. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “have become your disciples” or “have traveled with you as your students” 10:29-30 mvyg rc://*/ta/man/translate/figs-doublenegatives οὐδείς ἐστιν ὃς & ἐὰν μὴ λάβῃ 1 If it would be clearer in your language, you could use a positive expression to translate this double negative that consists of the negative phrase **no one** and the negative phrase **who will not receive**. Alternate translation: “everyone who … will receive” -10:29 m1w3 ἀμὴν, λέγω ὑμῖν 1 Jesus says this to emphasize what he is about to tell his audience. Use a natural form in your language for emphasizing the truth and importance of a statement. Alternate translation: “I can assure you” 10:29 px2w rc://*/ta/man/translate/figs-yousingular ὑμῖν 1 Because Jesus is speaking to his disciples, the word **you** here is plural. 10:29 qibm rc://*/ta/man/translate/figs-explicit ἕνεκεν ἐμοῦ καὶ τοῦ εὐαγγελίου 1 When Jesus says **for the sake of me and of the gospel**, he means that some people have **left** all these things because they are his disciples and because they believe the gospel. If it would be helpful to your readers, you could make that idea more explicit. Alternate translation: “because he is my disciple and believes the gospel” or “because he believes in me and in the gospel” 10:30 sjhg rc://*/ta/man/translate/translate-numbers ἑκατονταπλασίονα 1 Here Jesus is using a round number (**100**) indicates a large number of **times**. If it would be helpful in your language, you could use an expression for a large number or state more explicitly that 100 is a round number. Alternate translation: “very many times as much” or “something like 100 times as much”\n @@ -2015,7 +2006,6 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 11:21 na1k ἐξήρανται 1 Alternate translation: “has shriveled up” or “has dried up” 11:22 x8k7 rc://*/ta/man/translate/figs-abstractnouns ἔχετε πίστιν Θεοῦ 1 If your language does not use an abstract noun for the idea of **faith**, you could express the same idea in another way. Alternate translation: “Believe” 11:23 mred rc://*/ta/man/translate/figs-hypo ἀμὴν, λέγω ὑμῖν, ὅτι ὃς ἂν εἴπῃ τῷ ὄρει τούτῳ, ἄρθητι καὶ βλήθητι εἰς τὴν θάλασσαν, καὶ μὴ διακριθῇ ἐν τῇ καρδίᾳ αὐτοῦ, ἀλλὰ πιστεύῃ ὅτι ὃ λαλεῖ γίνεται, ἔσται αὐτῷ 1 Here Jesus uses an imaginary situation to show that a person who has faith can do amazing things, like casting a **mountain** into the **sea**. Use a natural method in your language for introducing an imaginary situation. Alternate translation: “Truly I say this to you: imagine that someone says to this mountain, ‘Be taken up and be thrown into the sea.’ If that person does not doubt in his heart, but believes that what he says is happening, it will be for him.” -11:23 sy61 ἀμὴν, λέγω ὑμῖν 1 Jesus says this to emphasize what he is about to tell his audience. Use a natural form in your language for emphasizing the truth and importance of a statement. Alternate translation: “I can assure you” 11:23 a01g rc://*/ta/man/translate/figs-quotesinquotes ὃς ἂν εἴπῃ τῷ ὄρει τούτῳ, ἄρθητι καὶ βλήθητι εἰς τὴν θάλασσαν, καὶ μὴ διακριθῇ 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “whoever tells this mountain to be taken up and to be thrown into the sea, and does not doubt” 11:23 c3cj rc://*/ta/man/translate/figs-extrainfo ὄρει τούτῳ 1 Here, the phrase **this mountain** could refer to: (1) the Mount of Olives, which Jesus and his disciples were near. Alternate translation: “to the Mount of Olives” or “to the mountain we are near” (2) any mountain. Alternate translation: “to a mountain” 11:23 k3z4 rc://*/ta/man/translate/figs-activepassive ἄρθητι καὶ βλήθητι εἰς τὴν θάλασσαν 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who would do the action, it is clear from the context that it would be God. Alternate translation: “May God take you up and throw you into the sea” @@ -2026,7 +2016,6 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 11:23 rhhm rc://*/ta/man/translate/translate-tense γίνεται 1 Here Jesus uses the present tense to refer to something that would happen in the near future. If it would be helpful in your language, you could use whatever tense would be natural to refer to an event that will soon happen. Alternate translation: “will happen” 11:23 fzp5 ἔσται αὐτῷ 1 Alternate translation: “God will make it happen” 11:24 pn9x rc://*/ta/man/translate/grammar-connect-logic-result διὰ τοῦτο 1 Here, the phrase **Because of this** introduces a result or inference based on what Jesus has just said about faith. If it would be helpful in your language, you could use a different word or phrase that introduces a result or inference. Alternate translation: “So then” or “For that reason” -11:24 p4ow λέγω ὑμῖν 1 Jesus says this to emphasize what he is about to tell his disciples. Use a natural form in your language for emphasizing the importance of a statement. Alternate translation: “I can assure you” 11:24 c61c rc://*/ta/man/translate/figs-explicitinfo πάντα ὅσα προσεύχεσθε 1 The expression **everything, as much as you pray** contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. Alternate translation: “everything that you pray” 11:24 hunm rc://*/ta/man/translate/figs-hendiadys προσεύχεσθε καὶ αἰτεῖσθε 1 The two words **pray** and **request** express a single idea. The word **pray** tells how the disciples are making their requests. If it would be more natural in your language, you could express this meaning in a different way. Alternate translation: “you request in prayer” or “you request while praying” 11:24 abke rc://*/ta/man/translate/translate-tense ἐλάβετε 1 Here Jesus uses the past tense to refer to something in the future. He does this to indicate that the disciples should **believe** so strongly that they will receive what they ask for that it is as if they had already **received** it. If it would be helpful in your language, you could use the present or future tense and indicate the certainty in other way. Alternate translation: “you will certainly receive it” or “you are certain to receive it” @@ -2351,144 +2340,210 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 12:44 l4tp rc://*/ta/man/translate/figs-explicitinfo πάντα ὅσα εἶχεν 1 The expression **everything, as much as she had** contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. Alternate translation: “everything that she had”\n 12:44 p3as rc://*/ta/man/translate/figs-metaphor ὅλον τὸν βίον αὐτῆς 1 Here Jesus speaks as if the woman had put in **her whole life**. He means that she put in all the money that she had to buy what she needed to live. If it would be helpful in your language, you could use a comparable figure of speech or state the meaning plainly. Alternate translation: “all she had to live on” or “so that she had nothing left to buy even the necessities” 12:44 qrz3 rc://*/ta/man/translate/figs-abstractnouns ὅλον τὸν βίον αὐτῆς 1 If your language does not use an abstract noun for the idea of **life**, you could express the same idea in another way. Alternate translation: “all that kept her alive” -13:intro ti7d 0 # Mark 13 General Notes\n\n## Structure and Formatting\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in 13:24–25, which are words from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### The return of Christ\n\nJesus said much about what would happen before he returned ([Mark 13:6–37](./06.md)). He told his followers that bad things would happen to the world and bad things would happen to them before he returned, but they needed to be ready for him to return at any time.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### The historic present\n\nTo call attention to a development in the story, Mark uses the present tense in past narration. In this chapter, the historic present occurs in verse 13. If it would not be natural to do that in your language, you could use the past tense in your translation. (See: [[rc://*/ta/man/translate/translate-tense]]) -13:1 rrv1 Διδάσκαλε 1 See how you translated **Teacher** in [4:38](../04/38.md). -13:1 ql81 rc://*/ta/man/translate/figs-explicit ποταποὶ λίθοι καὶ ποταπαὶ οἰκοδομαί 1 Here, **stones** refers to the very large stones with which the temple walls were built. If it would be helpful in your language, you could indicate that explicitly. Alternate translation: “How wonderful these huge stones are and how wonderful these buildings are” -13:2 rez6 rc://*/ta/man/translate/figs-rquestion βλέπεις ταύτας τὰς μεγάλας οἰκοδομάς? 1 Jesus is not asking for information, but is using the question form here to draw attention to the buildings and to emphasize what he is about to say. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “Look at these great buildings!” -13:2 xdhj rc://*/ta/man/translate/figs-activepassive οὐ μὴ ἀφεθῇ ὧδε λίθος ἐπὶ λίθον, ὃς οὐ μὴ καταλυθῇ 1 If it would be helpful in your language, you could express this with an active form, and you could state who will do the action. Alternate translation: “Your enemies will not leave one stone upon another here, but will tear them down” -13:3 izt8 rc://*/ta/man/translate/writing-pronouns καὶ καθημένου αὐτοῦ εἰς τὸ Ὄρος τῶν Ἐλαιῶν κατέναντι τοῦ ἱεροῦ, ἐπηρώτα αὐτὸν κατ’ ἰδίαν Πέτρος, καὶ Ἰάκωβος, καὶ Ἰωάννης, καὶ Ἀνδρέας 1 Here, the pronouns **he** and **him** refer to Jesus. If it would be helpful in your language, you could clarify this for your readers. Alternate translation: “And as Jesus was sitting on the Mount of Olives opposite the temple, Peter, and James, and John, and Andrew were privately asking him” -13:3 u7ju κατ’ ἰδίαν 1 Alternate translation: “when they were alone with him” or “privately” -13:4 uf37 rc://*/ta/man/translate/figs-explicit πότε ταῦτα ἔσται, καὶ τί τὸ σημεῖον ὅταν μέλλῃ ταῦτα συντελεῖσθαι πάντα 1 Both occurrences of the phrase **these things** refer to what Jesus said in [13:2](../13/02.md). If it would be helpful in your language, you could say explicitly what the phrase **these things** refers to, as the UST models. -13:4 lw1n rc://*/ta/man/translate/figs-activepassive ὅταν μέλλῃ ταῦτα συντελεῖσθαι πάντα 1 If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. If you must state who did the action, Jesus implies that “God” will do it. Alternate translation: “when God is about to complete all these things” -13:5 fe42 rc://*/ta/man/translate/writing-pronouns λέγειν αὐτοῖς 1 The pronoun **them** refers to Peter, James, John, and Andrew, who are mentioned in [13:3](../13/03.md). If it would be helpful in your language, you could clarify this in a way that would be natural in your language. Alternate translation: “to say to these four disciples” -13:5 qekc rc://*/ta/man/translate/figs-yousingular βλέπετε 1 In the original language in which Mark wrote this Gospel, the phrase **Be careful** is a command or instruction written in the plural form. Use the most natural form in your language to give direction to a group of people. Alternate translation: “All of you be careful that” -13:6 z63u rc://*/ta/man/translate/figs-metonymy ἐπὶ τῷ ὀνόματί μου 1 Here Jesus uses the word **name** to mean identity and the authority that comes with the identity. The people he is talking about will likely not say that their name is Jesus, but they will claim to be the Messiah. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “claiming to be me” -13:6 cee7 rc://*/ta/man/translate/figs-quotesinquotes πολλοὶ ἐλεύσονται ἐπὶ τῷ ὀνόματί μου λέγοντες, ὅτι ἐγώ εἰμι 1 If the direct quotation inside a direct quotation would be confusing in your language, you could translate the second direct quotation as an indirect quotation. Alternate translation: “Many will come in my name claiming to be me” -13:6 pbz4 rc://*/ta/man/translate/figs-explicit πολλοὶ & πολλοὺς 1 Here both uses of the word **Many** refer to “many people.” If it would be helpful in your language, you could say that explicitly, as the UST does. -13:6 wv12 rc://*/ta/man/translate/figs-explicit ἐγώ εἰμι 1 The implication is that **he** means the Messiah. If it would be helpful in your language, you could say that explicitly. Alternate translation: “I am the Messiah” -13:7 fl5h πολέμους καὶ ἀκοὰς πολέμων 1 The phrase **wars and rumors of wars** could mean: (1) reports of wars that are currently happening and reports of wars that might happen in the future. (2) reports of wars that are already taking place near by and reports of wars that are happening in distant places. Alternate translation: “reports of wars that are close by and of wars that are far away” -13:7 d1k9 rc://*/ta/man/translate/figs-ellipsis ἀλλ’ οὔπω τὸ τέλος 1 Jesus is leaving out some of the words that in many languages a sentence would need in order to be complete. If it would be helpful in your language, you could supply these words from the context. Alternate translation: “but the end will not happen immediately” or “but the end will not happen until later” -13:7 mi4d rc://*/ta/man/translate/figs-explicit τὸ τέλος 1 Here, **the end** implicitly means “the end of the world.” If it would be helpful in your language, you could express that explicitly, as the UST models. -13:8 ydrb rc://*/ta/man/translate/figs-parallelism ἐγερθήσεται & ἔθνος ἐπ’ ἔθνος, καὶ βασιλεία ἐπὶ βασιλείαν 1 These two phrases mean basically the same thing. Jesus is likely using repetition for emphasis. If it would be helpful in your language, you could combine these two phrases into one phrase. Alternate translation: “Different groups of people will attack each other” -13:8 rlxf rc://*/ta/man/translate/figs-genericnoun ἐγερθήσεται & ἔθνος ἐπ’ ἔθνος 1 The word **nation** represents nations in general, not one particular nation. Alternate translation: “The people of some nations will attack the people of other nations” -13:8 oyrd rc://*/ta/man/translate/figs-metonymy ἐγερθήσεται & ἔθνος ἐπ’ ἔθνος 1 The term **nation** refers to the people of one nationality or ethnic group. Alternate translation: “The people of some nations will attack the people of other nations” -13:8 xln4 rc://*/ta/man/translate/figs-idiom ἐγερθήσεται & ἐπ’ 1 The phrase **rise against** is an idiom that means to attack. If it would be helpful in your language, you could use an equivalent idiom or use plain language. Alternate translation: “The people of some nations will attack the people of other nations” -13:8 e2ln rc://*/ta/man/translate/figs-ellipsis βασιλεία ἐπὶ βασιλείαν 1 Jesus is leaving out some of the words that in many languages a sentence would need in order to be complete. If it would be helpful in your language, you could supply these words from the context. Alternate translation: “and the people of some kingdoms will attack the people of other kingdoms” -13:8 hz6g rc://*/ta/man/translate/figs-genericnoun βασιλεία ἐπὶ βασιλείαν 1 The word **kingdom** represents kingdoms in general, not one particular kingdom. Alternate translation: “the people of some kingdoms will attack the people of other kingdoms” -13:8 wpd3 rc://*/ta/man/translate/figs-metonymy βασιλεία ἐπὶ βασιλείαν 1 The term **kingdom** represents the people of a kingdom. If it would be helpful in your language, you could express the meaning explicitly. Alternate translation: “the people of some kingdoms will attack the people of other kingdoms” -13:8 pcyi rc://*/ta/man/translate/figs-explicit ταῦτα 1 Here, **These things** refers to the things that Jesus has said will happen. If it would be helpful in your language, you could express that explicitly. Alternate translation: “These things that I have just described” -13:8 dz8g rc://*/ta/man/translate/figs-metaphor ἀρχὴ ὠδίνων ταῦτα 1 Jesus uses the metaphor of **birth pains** because, in the same way that the pain of childbirth is eventually replaced by joy when the child is born, so the suffering that is experienced by true believers will eventually be replaced by joy when Christ returns. Because childbirth occurs in all cultures, you should retain this metaphor in your translation. Alternate translation: “These events will be like the first pains a woman suffers when she is about to bear a child” or “These events will be like the first pains a woman suffers when she is about to give birth to a child” -13:9 nuti rc://*/ta/man/translate/figs-metaphor βλέπετε & ἑαυτούς 1 Jesus uses a word for seeing to indicate the need for paying attention or being ready. If your readers would not understand what it means to **watch yourselves** in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning plainly. Alternate translation: “pay attention to yourselves” or “beware” -13:9 c2cl rc://*/ta/man/translate/figs-yousingular βλέπετε & ἑαυτούς 1 In the original language in which Mark wrote this Gospel, the phrase **watch yourselves** is a command or instruction written in the plural form. Use the most natural form in your language to give direction to a group of people. Alternate translation: “all of you, watch yourselves” -13:9 ulws rc://*/ta/man/translate/figs-rpronouns βλέπετε δὲ ὑμεῖς ἑαυτούς 1 Jesus uses the word **yourselves** to draw the disciples’ attention to themselves, because he now transitions away from telling them about general signs and begins telling them about specific trials that they will personally encounter. Use a way that is natural in your language to indicate this. Alternate translation: “But give heed to yourselves personally” -13:9 mbr5 rc://*/ta/man/translate/writing-pronouns παραδώσουσιν ὑμᾶς 1 The pronoun **They** refers to people in general who will persecute Jesus’ followers. If this might confuse your readers, you could say the meaning explicitly. Alternate translation: “People will deliver you” -13:9 voih rc://*/ta/man/translate/figs-activepassive δαρήσεσθε 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “they will beat you” -13:9 zdp8 rc://*/ta/man/translate/figs-activepassive σταθήσεσθε 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “they will make you stand” -13:9 gbb4 rc://*/ta/man/translate/figs-metonymy ἐπὶ & σταθήσεσθε 1 Here, **made to stand before** means to be put on trial and judged. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “you will be put on trial before” or “you will be brought to trial and judged by” -13:9 v23p rc://*/ta/man/translate/figs-abstractnouns εἰς μαρτύριον 1 If your language does not use an abstract noun for the idea of **testimony**, you can express the same idea in another way as the UST does or use a verb form such as “testify.” Alternate translation: “to testify” -13:9 qq6r εἰς μαρτύριον αὐτοῖς 1 Alternate translation: “to testify about me to them” -13:9 y6p6 rc://*/ta/man/translate/writing-pronouns εἰς μαρτύριον αὐτοῖς 1 The pronoun **them** refers to the **governors** and **kings** mentioned in this verse. -13:10 ruk9 rc://*/ta/man/translate/translate-ordinal πρῶτον 1 Here, Jesus uses the ordinal number **first** in order to indicate position in an order of events. If your language does not use ordinal numbers, you can express this same idea in a way that would be natural in your language. Alternate translation: “before the end comes” -13:10 sfjc rc://*/ta/man/translate/figs-activepassive κηρυχθῆναι τὸ εὐαγγέλιον 1 If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. If you must state who did the action, Jesus implies that believers will be the ones who proclaim the gospel. Alternate translation: “believers to proclaim the gospel” -13:10 e6ad rc://*/ta/man/translate/figs-metonymy πάντα τὰ ἔθνη 1 The term **nations** refers to the people within each nation. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “people from all nations” or “people within each nation” -13:11 uy91 rc://*/ta/man/translate/figs-idiom παραδιδόντες 1 Here, **handing {you} over** means to deliver you to the control of someone else. If it would be helpful in your language, you could express that explicitly. Alternate translation: “giving you over to the authorities” -13:11 m0xq rc://*/ta/man/translate/figs-activepassive δοθῇ 1 If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. If you must state who did the action, Jesus says later in this verse that it is the Holy Spirit who will give the disciples the words to say. Alternate translation: “whatever the Holy Spirit gives” -13:11 nr2r rc://*/ta/man/translate/figs-idiom ἐν ἐκείνῃ τῇ ὥρᾳ 1 Jesus is using the term **hour** to refer to a specific time. If it would be helpful in your language, you could state the meaning in plain language, as the UST models. -13:11 q2o3 rc://*/ta/man/translate/figs-explicit οὐ γάρ ἐστε ὑμεῖς οἱ λαλοῦντες, ἀλλὰ τὸ Πνεῦμα τὸ Ἅγιον 1 The phrase **for you are not be the ones speaking, but the Holy Spirit** implicitly means that it is the Holy Spirit who will give the disciples the words to say. This does not mean that the Holy Spirit audibly speaks for the disciples. If it would be helpful in your language, you could express that explicitly. Alternate translation: “for the Holy Spirit will give you the words to say” or “for the Holy Spirit will instruct you what to say” -13:11 a9b6 rc://*/ta/man/translate/figs-ellipsis ἀλλὰ τὸ Πνεῦμα τὸ Ἅγιον 1 Jesus is leaving out some of the words that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the context. Alternate translation: “but the Holy Spirit will speak through you” -13:12 toqp rc://*/ta/man/translate/figs-explicit παραδώσει ἀδελφὸς ἀδελφὸν εἰς θάνατον, καὶ πατὴρ τέκνον; καὶ ἐπαναστήσονται τέκνα ἐπὶ γονεῖς καὶ θανατώσουσιν αὐτούς 1 Here, the implication is that these people will do these bad things to their family members, because these people hate Jesus, but their family members believe in him. If it would be helpful in your language, you could express that explicitly. Alternate translation: “because people hate me, they will deliver their own family members who believe in me to the authorities in order to have them killed” -13:12 py9u rc://*/ta/man/translate/figs-explicit παραδώσει ἀδελφὸς ἀδελφὸν εἰς θάνατον, καὶ πατὴρ τέκνον; καὶ ἐπαναστήσονται τέκνα ἐπὶ γονεῖς 1 Here, Jesus is explaining to his disciples what “some” brothers and “some” fathers and “some” children will do to their family members. He is speaking in general terms and is not saying that “all” brothers or fathers or children will do this. If it would be helpful in your language, you could express that explicitly, as modeled by the UST. -13:12 m6iq rc://*/ta/man/translate/figs-gendernotations παραδώσει ἀδελφὸς ἀδελφὸν 1 Although the term **brother** is masculine, Jesus is using the word here in a generic sense that includes both men and women. If it would be helpful in your language, you could say this explicitly. Alternate translation: “brothers and sisters will deliver their siblings” -13:12 utyk rc://*/ta/man/translate/figs-abstractnouns θάνατον & θανατώσουσιν αὐτούς 1 If your language does not use an abstract noun for the idea of **death**, you can express the same idea with a verb form. Alternate translation: “be killed … have them killed” -13:12 b9ux rc://*/ta/man/translate/figs-ellipsis πατὴρ τέκνον 1 Jesus is leaving out some of the words that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the context. Alternate translation: “a father will deliver up his child to death” -13:12 hrhw rc://*/ta/man/translate/figs-gendernotations πατὴρ τέκνον 1 Although the term **father** is masculine, Jesus is probably using the word here in a generic sense that includes both fathers and mothers. If it would be helpful in your language, you could say this explicitly. Alternate translation: “parents, their children” or “fathers and mothers will deliver their children to the authorities to be killed” -13:12 vjcw rc://*/ta/man/translate/figs-explicit ἐπαναστήσονται τέκνα ἐπὶ γονεῖς καὶ θανατώσουσιν αὐτούς 1 Here, **children will rise up against parents and put them to death** probably does not mean that children will directly murder their parents. Rather, this probably means that children will deliver their parents to people in positions of authority and then these people will have their parents killed. If it would be helpful in your language, you could express that explicitly, as modeled by the UST. -13:12 r66s rc://*/ta/man/translate/translate-symaction ἐπαναστήσονται τέκνα ἐπὶ γονεῖς 1 Here, **rise up** means to stand up. In this culture, people would stand up to give testimony in a legal proceeding. If it would be helpful in your language, you could explain that this will be the reason for their action. Alternate translation: “children will stand up to testify against their parents” +13:intro ti7d 0 # Mark 13 General Notes\n\nMatthew 24\n\n## Structure and Formatting\n\n4. Last days of ministry and preparation for final conflict in Jerusalem (11:1–13:37)\n * The disciples ask Jesus about the destruction of the temple (13:1–4)\n * Jesus teaches about the destruction of the temple (24:5–31)\n * Things that will happen in the time before the destruction of the temple (13:5–13)\n * Things that will happen immediately before the destruction of the temple (13:14–23)\n * The coming of the Son of Man (13:24–27)\n * When these things will happen (13:28–31)\n * Jesus teaches about his second coming (13:32–37)\n\n### When Jesus speaks about which topics\n\nWhen the disciples speak to Jesus in [13:4](../13/04.md), they ask about two things: first, they want to know when the temple will be destroyed, and second, they want to know what the sign will be that shows that the temple is about to be destroyed. Most Christians agree that Jesus answered these two questions but also included information about his second coming. However, Christians disagree about when Jesus is speaking about which topic. He could:\n\n1. finish speaking about the destruction of the temple in [13:31](../13/31.md) and then go on to speak about his second coming (the outline above follows this view)\n2. finish speaking about the destruction of the temple (perhaps as a foreshadowing of the final tribulation) in [13:23](../13/23.md) and then go on to speak about his second coming\n3. speak about the destruction of the temple (perhaps as a foreshadowing of the final tribulation) in [13:5–23](../13/05.md) and [13:28–31](../13/28.md) and about his second coming in [13:24–27](../13/24.md) and [13:32–37](../13/32.md)\n\nSince Christians disagree over when Jesus is speaking about which topic, if possible format your translation so that several interpretations are possible.\n\n## Special Concepts in this Chapter\n\n### The destruction of the temple\n\nThe temple in Jerusalem was a very impressive, large building. Despite that, Jesus predicted that it would be destroyed within the lifetime of those who heard him. In fact, about 40 years later, a Roman army conquered Jerusalem and destroyed the temple.\n\n### The Son of Man coming on the clouds of heaven\n\nIn [13:26](../13/26.md), Jesus indicates that he, the Son of Man, will “come” in clouds. However, he does not indicate the location to which he will “come.” Christians debate whether Jesus is describing his return to earth or his enthronement in heaven. If possible, your translation should allow for both possibilities. See the notes on this verse for translation options.\n\n### “This generation” in [13:30](../13/30.md)\n\nIn [13:30](../13/30.md), Jesus says that what he has described will happen before “this generation” passes away. Many interpretations have been proposed for the group of people to which “this generation” refers:\n\n1. The people who were alive while Jesus was speaking these words\n2. The people who would be alive when the signs of the end began\n3. Christians throughout history\n4. Jewish people in general throughout history\n5. Humans in general\n\nSince the word that Jesus uses primarily refers to people who are alive at the same time, if possible use a word or phrase that refers to such a group of people. If it would be helpful for your readers, you could include some interpretations of the word in a footnote.\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nMost of the forms of “you” in this chapter appear when Jesus is teaching four of his disciples. Because of this, most forms of “you” in this chapter are plural. You should assume forms of “you” are plural unless a note specifies that the form is singular. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### The historic present\n\nTo call attention to a development in the story, Mark uses the present tense in past narration. In this chapter, the historic present occurs in verse 13. If it would not be natural to do that in your language, you could use the past tense in your translation. (See: [[rc://*/ta/man/translate/translate-tense]]) +13:1 cb77 rc://*/ta/man/translate/figs-synecdoche αὐτοῦ 1 Mark is referring to Jesus to represent both Jesus and his disciples, who traveled with Jesus. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “he, along with his disciples,” +13:1 ltyd rc://*/ta/man/translate/figs-go ἐκπορευομένου 1 In a context such as this, your language might say “coming” instead of **going**. Alternate translation: “coming out” +13:1 rrv1 rc://*/ta/man/translate/figs-synecdoche ἱεροῦ 1 Here Mark means that Jesus left the **temple** area. He does not mean that Jesus was in the most sacred parts of the temple building. If it would be helpful in your language, you could make that idea more explicit. See you translated this word in [11:11](../11/11.md). Alternate translation: “temple courtyard”\n +13:1 rmlx rc://*/ta/man/translate/figs-exclamations ἴδε 1 Here, the word **look** is meant to draw the attention of Jesus. If it would be helpful in your language, you could express behold with a word or phrase that asks a person to look or to pay attention. Alternate translation: “see” or “look at that” +13:1 hnpt rc://*/ta/man/translate/figs-exclamations ποταποὶ λίθοι καὶ ποταπαὶ οἰκοδομαί! 1 This is an exclamation that is emphasizing that the **stones** and **buildings** are large and impressive. Use an exclamation that would communicate that meaning in your language. Alternate translation: “What impressive stones! What impressive buildings!” or “How impressive these stones and buildings are!” +13:1 ql81 rc://*/ta/man/translate/figs-explicit ποταποὶ λίθοι 1 Here, **stones** refers to the very large stones with which the temple walls were built. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “What manner of stones in the walls” or “What manner of building stones” +13:2 rez6 rc://*/ta/man/translate/figs-rquestion βλέπεις ταύτας τὰς μεγάλας οἰκοδομάς? 1 Jesus is using the question form to draw the attention of the disciples to the **buildings**. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “Consider these great buildings.” or “See these great buildings!” +13:2 aza6 rc://*/ta/man/translate/figs-yousingular βλέπεις 1 Because Jesus is speaking to one of his disciples, the word **you** here is singular. +13:2 ov2b rc://*/ta/man/translate/figs-hyperbole οὐ μὴ ἀφεθῇ ὧδε λίθος ἐπὶ λίθον, ὃς οὐ μὴ καταλυθῇ 1 Jesus says that every **stone** will be **torn down** as an overstatement for emphasis. If it would be helpful in your language, you could use a different way to express the emphasis. Alternate translation: “Almost every stone upon a stone will not be left here, and almost none of them will not be torn down” +13:2 xdhj rc://*/ta/man/translate/figs-activepassive οὐ μὴ ἀφεθῇ ὧδε λίθος ἐπὶ λίθον, ὃς οὐ μὴ καταλυθῇ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who will do the action, it is clear from the context that it will be invading enemies. Alternate translation: “An invading army will certainly not leave a stone upon a stone here, which they will not tear down” +13:2 jo8i οὐ μὴ ἀφεθῇ ὧδε λίθος ἐπὶ λίθον, ὃς οὐ μὴ καταλυθῇ 1 If it would be helpful in your language, you could express the ideas in positive form. Alternate translation: “Every stone will be toppled off the stone it is on, and each one will be torn down” +13:2 xqsn rc://*/ta/man/translate/figs-doublenegatives οὐ μὴ -1 The words translated **certainly not** are two negative words. In this construction, the second negative does not cancel the first to create a positive meaning. Instead, it gives greater emphasis to the negative. If your language can use two negatives that do not cancel one another to create a positive meaning, you could use a double negative here. If your language does not use two negatives in that way, you could translate with one strong negative, as the ULT does. Alternate translation: “by no means … by no means” +13:3 izt8 rc://*/ta/man/translate/figs-synecdoche αὐτοῦ 1 Mark is referring to Jesus to represent both Jesus and his disciples, who traveled with Jesus. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “he, along with his disciples,” +13:3 u7ju rc://*/ta/man/translate/figs-idiom κατέναντι τοῦ ἱεροῦ 1 Here, a place **opposite the temple** is directly in front of the temple. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “with the temple in front of him” or “with the temple before him” +13:4 pqa9 rc://*/ta/man/translate/figs-imperative εἰπὸν 1 This is an imperative, but it should be translated as a polite request rather than as a command. It may be helpful to add an expression such as “please” to make this clear. Alternate translation: “We ask that you tell” +13:4 ekxm rc://*/ta/man/translate/figs-yousingular εἰπὸν 1 Because the four disciples are speaking with Jesus, the command **Tell** is singular. +13:4 uf37 rc://*/ta/man/translate/figs-explicit ταῦτα 1 Here, the phrase these things refers to the events that Jesus described in [13:2](../13/02.md). If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “the events you have spoken about” or “that destruction”\n +13:4 ibsl rc://*/ta/man/translate/figs-explicit μέλλῃ ταῦτα συντελεῖσθαι πάντα 1 Here, the phrase **all these things** could refer to: (1) the events that Jesus described in [13:2](../13/02.md). Alternate translation: “all the events you have spoken about are about to be completed” (2) the end of the age, or the time when Jesus returns. Alternate translation: “this age is about to be completed” or “all things are about to end” +13:4 lw1n rc://*/ta/man/translate/figs-activepassive μέλλῃ & συντελεῖσθαι 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “are about to take place” or “are about to occur” +13:5 fe42 rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the word **Now** introduces the next thing that happened. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **Now** untranslated. Alternate translation: “Then” +13:5 qekc rc://*/ta/man/translate/figs-metaphor ὑμᾶς πλανήσῃ 1 Jesus is speaking as if the disciples could literally be led **astray**, that is, led down the wrong path. He means that they could be deceived. If it would be helpful for your readers, you could state the meaning plainly. Alternate translation: “causes you to believe what is wrong” +13:6 pbz4 rc://*/ta/man/translate/figs-nominaladj πολλοὶ & πολλοὺς 1 In both places, Jesus is using the adjective **many** as a noun to mean many people. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “Many men and women … many men and women” +13:6 sxl3 rc://*/ta/man/translate/figs-go ἐλεύσονται 1 In a context such as this, your language might say “go” instead of **come**. Alternate translation: “will go” +13:6 z63u rc://*/ta/man/translate/figs-metonymy ἐπὶ τῷ ὀνόματί μου 1 Here, the word **name** refers primarily to the person who has that name, and it focuses especially on that person’s authority. More specifically, Jesus could mean that: (1) these people claim to have the authority that Jesus properly has. Alternate translation: “in my authority” or “claiming to have the authority I have” (2) these people claim to represent Jesus. Alternate translation: “claiming to be my representatives” or “as if they were my representatives” +13:6 cee7 rc://*/ta/man/translate/figs-quotesinquotes λέγοντες, ὅτι ἐγώ εἰμι, καὶ 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “saying that they are him, and” +13:6 wv12 rc://*/ta/man/translate/figs-explicit ἐγώ εἰμι 1 The implication is that these people are claiming to be the Messiah. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “I am the Christ” +13:6 h7fs rc://*/ta/man/translate/figs-metaphor πολλοὺς πλανήσουσιν 1 See how you translated the similar expression in [13:5](../13/05.md). Alternate translation: “they will cause many to believe what is wrong” +13:7 fl5h rc://*/ta/man/translate/figs-explicit πολέμους καὶ ἀκοὰς πολέμων 1 The phrase **wars and rumors of wars** could mean: (1) reports of wars that are currently happening and reports of wars that might happen in the future. Alternate translation: “of wars that are happening and rumors about wars that might happen” (2) reports of wars that are already taking place near by and reports of wars that are happening in distant places. Alternate translation: “reports of wars that are close by and of wars that are far away” +13:7 eujo rc://*/ta/man/translate/figs-activepassive μὴ θροεῖσθε 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was the **wars** and **rumors of wars**. Alternate translation: “do not let those things trouble you” +13:7 xp8a rc://*/ta/man/translate/figs-explicit δεῖ γενέσθαι 1 Here Jesus means that God has planned these things and they will not change. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “God has chosen that these things will happen” +13:7 d1k9 rc://*/ta/man/translate/figs-explicit οὔπω τὸ τέλος 1 Here Jesus could be speaking about: (1) the **end** of the temple, which Jesus had predicted in [13:2](../13/02.md). Alternate translation: “the end of the temple is not yet” or “what I have predicted will not yet happen” (2) the **end** of the age, which he will say more about later in his teaching. Alternate translation: “the end of the world is not yet” or “it is not yet the moment in the future when the current way of doing things will cease” +13:8 a4rl rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 Here, the word **For** introduces a further explanation of what is going to happen. If it would be helpful in your language, you could use a word or phrase that introduces a further explanation, or you could leave **For** untranslated. Alternate translation: “Even more,” +13:8 ydrb rc://*/ta/man/translate/figs-parallelism ἐγερθήσεται & ἔθνος ἐπ’ ἔθνος, καὶ βασιλεία ἐπὶ βασιλείαν 1 These two phrases mean basically the same thing. The second emphasizes the meaning of the first by repeating the same idea with different words. If it would be helpful to your readers, you could connect the phrases with a word other than **and** in order to show that the second phrase is repeating the first one, not saying something additional. Alternatively, you could combine the two phrases. Alternate translation: “nation will rise against nation, yes, kingdom against kingdom” or “nation and kingdom rise against nation and kingdom” +13:8 rlxf rc://*/ta/man/translate/figs-genericnoun ἐγερθήσεται & ἔθνος ἐπ’ ἔθνος, καὶ βασιλεία ἐπὶ βασιλείαν 1 The words **nation** and **kingdom** represents nations and kingdoms in general, not one particular kingdom and nation. If it would be helpful in your language, you could express the idea in another way. Alternate translation: “some nations will rise against other nations, and some kingdoms against other kingdoms” +13:8 oyrd rc://*/ta/man/translate/figs-metonymy ἐγερθήσεται & ἔθνος ἐπ’ ἔθνος, καὶ βασιλεία ἐπὶ βασιλείαν 1 Here, the words **nation** and **kingdom** represent the people who live in them. If it would be helpful to your readers, you could state the meaning plainly. Alternate translation: “the people of a nation will rise up against the people of another nation, and the people of a kingdom against the people of another kingdom”\n +13:8 xln4 rc://*/ta/man/translate/figs-idiom ἐγερθήσεται & ἐπ’ 1 The phrase **rise against** referring to attacking someone or something. If it would be helpful in your language, you could use an equivalent phrase or state the meaning plainly. Alternate translation: “will fight against” +13:8 e2ln rc://*/ta/man/translate/figs-ellipsis βασιλεία ἐπὶ βασιλείαν 1 Jesus is leaving out some of the words that in many languages a sentence would need in order to be complete. You can supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “kingdom will rise against kingdom” +13:8 npua rc://*/ta/man/translate/translate-textvariants λιμοί 1 Many ancient manuscripts read **famines**. The ULT follows that reading. Other ancient manuscripts read “famines and troubles.” If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. +13:8 pcyi rc://*/ta/man/translate/figs-explicit ταῦτα 1 Here, **These things** refers to the things that Jesus has said will happen. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “The things that I have just described are” +13:8 dz8g rc://*/ta/man/translate/figs-metaphor ἀρχὴ ὠδίνων 1 Here Jesus speaks of the events that he has described as if they were **the beginning of birth pains**. He means that, just like birth pains, they are difficult and painful things that eventually lead to a happy and wonderful result. If possible, you should maintain the figure of speech or express the idea in simile form. Alternate translation: “like the beginning of birth pains” +13:9 c2cl rc://*/ta/man/translate/grammar-connect-words-phrases δὲ ὑμεῖς 1 Here, the word **But** introduces the next thing that Jesus will speak about, which is **you**, the disciples. If it would be helpful in your language, you could use a word or phrase that introduces a new topic, or you could leave **But** untranslated. Alternate translation: “As for you” +13:9 nuti rc://*/ta/man/translate/figs-metaphor βλέπετε & ἑαυτούς 1 Jesus uses a word for seeing to indicate the need for paying attention or being ready. He means that they need to make sure that they are ready for what is going to happen to them. If it would be helpful in your language, you could use a comparable figure of speech or state the meaning plainly. Alternate translation: “prepare yourselves” or “pay attention to yourselves” +13:9 tswy rc://*/ta/man/translate/figs-idiom παραδώσουσιν ὑμᾶς εἰς 1 Here, the phrase **hand you over** refers to putting someone under the authority and control of other people. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “they will make you stand before” or “they will bring you before” +13:9 mbr5 rc://*/ta/man/translate/writing-pronouns παραδώσουσιν ὑμᾶς 1 The pronoun **They** refers to people in general who will persecute Jesus’ followers. If this might confuse your readers, you could say the meaning explicitly. Alternate translation: “People will hand you over” +13:9 voih rc://*/ta/man/translate/figs-activepassive δαρήσεσθε 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, you could use an indefinite subject. Alternate translation: “people will beat you” +13:9 gbb4 rc://*/ta/man/translate/figs-explicit σταθήσεσθε 1 Here, the phrase **you will be made to stand before** refers to being arrested and accused before someone in authority. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “you will be seized and put on trial” +13:9 zdp8 rc://*/ta/man/translate/figs-activepassive σταθήσεσθε 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, you could use an indefinite subject. Alternate translation: “they will make you stand” +13:9 ht5u rc://*/ta/man/translate/figs-explicit ἕνεκεν ἐμοῦ 1 Here Jesus means that these things will happen because the disciples are connected with Jesus. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “because of me” or “because you follow me” +13:9 qq6r rc://*/ta/man/translate/grammar-connect-logic-goal εἰς μαρτύριον 1 Here, the phrase **for a testimony** could introduce: (1) the purpose for which God allows the disciples to **be made to stand before governors and kings**. Alternate translation: “and that way you can give testimony” (2) the result of the disciples being **made to stand before governors and kings**. Alternate translation: “and as a result you will give testimony”\n +13:9 v23p rc://*/ta/man/translate/figs-abstractnouns εἰς μαρτύριον 1 If your language does not use an abstract noun for the idea of **testimony**, you could express the same idea in another way. Make sure that your translation matches the option you chose in the previous note. Alternate translation: “which will happen so that you can testify” or “and as a result you will testify” +13:9 y6p6 rc://*/ta/man/translate/writing-pronouns αὐτοῖς 1 The pronoun **them** refers to the **governors** and **kings** mentioned in this verse. If it would be helpful in your language, you could refer to them more explicitly. Alternate translation: “to those governors and kingds” +13:10 e6ad rc://*/ta/man/translate/figs-explicit πρῶτον 1 Here Jesus implies that what he describes in this verse will happen before the “end” he referred to in [13:7](../13/07.md). As in [13:7](../13/07.md), here Jesus could be referring to: (1) the end of the temple, which Jesus had predicted in [13:2](../13/02.md). Alternate translation: “before the end of the temple” or “before what I have predicted about the temple happens” (2) the end of the age, which he will say more about later in his teaching. Alternate translation: “before the end of the world” or “before the current way of doing things ceases”\n +13:10 ruk9 rc://*/ta/man/translate/translate-ordinal πρῶτον 1 If your language does not use ordinal numbers, you could use a cardinal number here or an equivalent expression. Make sure that your translation fits with the interpretation you chose in the previous note. Alternate translation: “prior to what I have predicted” or “prior to the end” +13:10 sfjc rc://*/ta/man/translate/figs-activepassive κηρυχθῆναι τὸ εὐαγγέλιον 1 If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. If you must state who did the action, Jesus implies that believers will be the ones who proclaim the gospel. Alternate translation: “believers to proclaim the gospel” or “people to proclaim the gospel” +13:11 k924 rc://*/ta/man/translate/writing-pronouns ἄγωσιν ὑμᾶς 1 Here, the pronoun **they** refers to any person who leads the disciples away. If it would be helpful in your language, you could use a word or phrase that refers to any person. Alternate translation: “somebody leads you away” or “anyone leads you away” +13:11 uy91 rc://*/ta/man/translate/figs-idiom παραδιδόντες 1 Here, the phrase **handing {you} over** refers to putting someone under the authority and control of other people. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “seizing you” or “bringing you before the authorities” +13:11 l4fm rc://*/ta/man/translate/figs-explicit λαλήσητε 1 Here Jesus implies that the disciples will be required to speak in their defense after people hand them over. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “you will say when they accuse you” or “you will say in your defense” +13:11 n447 rc://*/ta/man/translate/grammar-connect-logic-result ἀλλ’ ὃ ἐὰν δοθῇ ὑμῖν ἐν ἐκείνῃ τῇ ὥρᾳ, τοῦτο λαλεῖτε; οὐ γάρ ἐστε ὑμεῖς οἱ λαλοῦντες, ἀλλὰ τὸ Πνεῦμα τὸ Ἅγιον 1 If it would be more natural in your language, you could reverse the order of these clause, since the last clause gives the reason for the result that the first clauses describe. Alternate translation: “Since you are not the ones speaking, but the Holy Spirit, whatever is given to you in that hour, speak that” +13:11 p9pi rc://*/ta/man/translate/figs-explicitinfo ὃ ἐὰν δοθῇ ὑμῖν ἐν ἐκείνῃ τῇ ὥρᾳ, τοῦτο λαλεῖτε 1 Here, the word **that** refers directly back to **whatever is given to you in that hour**. Jesus expresses the idea in this way to introduce **whatever is given to you** and then explain what they should do with it. If stating the topic and then referring back to it with the word **that** would be redundant in your language, you could omit the redundant information. Alternate translation: “speak whatever is given to you in that hour” +13:11 m0xq rc://*/ta/man/translate/figs-activepassive δοθῇ 1 If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. If you must state who does the action, it is clear from the context that it is God, and more specifically the Holy Spirit. Alternate translation: “the Holy Spirit gives” +13:11 nr2r rc://*/ta/man/translate/figs-idiom ἐν ἐκείνῃ τῇ ὥρᾳ 1 Here, the phrase **in that hour** refers to the time when they have been handed over and need to say something. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “at that moment” +13:11 q2o3 rc://*/ta/man/translate/figs-explicit οὐ & ἐστε ὑμεῖς οἱ λαλοῦντες, ἀλλὰ τὸ Πνεῦμα τὸ Ἅγιον 1 Here Jesus means that they will not say whatever they think but will instead say what **the Holy Spirit** reveals to them. He does not mean that the Holy Spirit will use their bodies to project his voice. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “you are not speaking your own words, but the words you speak come from the Holy Spirit” +13:11 a9b6 rc://*/ta/man/translate/figs-ellipsis ἀλλὰ τὸ Πνεῦμα τὸ Ἅγιον 1 Jesus is leaving out some of the words that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the context. Alternate translation: “but the Holy Spirit is the one speaking through you” +13:12 toqp rc://*/ta/man/translate/figs-explicit παραδώσει ἀδελφὸς ἀδελφὸν εἰς θάνατον, καὶ πατὴρ τέκνον; καὶ ἐπαναστήσονται τέκνα ἐπὶ γονεῖς καὶ θανατώσουσιν αὐτούς 1 Here, the implication is that these people will do these bad things to their family members, because these people hate Jesus, but their family members believe in him. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “unbelieving brother will hand over believing brother to death, and an unbelieving father, his believing child, and unbelieving children will rise up against believing parents and put them to death” +13:12 py9u rc://*/ta/man/translate/figs-idiom παραδώσει & ἀδελφὸν εἰς θάνατον 1 Here, the phrase **hand over** refers to putting someone under the authority and control of other people. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “will seize brother to cause his death” or “will bring brother before the authorities to cause his death” +13:12 m6iq rc://*/ta/man/translate/figs-gendernotations παραδώσει ἀδελφὸς ἀδελφὸν 1 Although the term **brother** is masculine, Jesus is using the word here in a generic sense that includes both men and women. If it would be helpful in your language, you could say this explicitly. Alternate translation: “sibling will hand over sibling” +13:12 utyk rc://*/ta/man/translate/figs-abstractnouns εἰς θάνατον & θανατώσουσιν αὐτούς 1 If your language does not use an abstract noun for the idea of **death**, you could express the same idea in another way. Alternate translation: “to be killed … cause them to die” +13:12 b9ux rc://*/ta/man/translate/figs-ellipsis πατὴρ τέκνον 1 Jesus is leaving out some of the words that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply these words from earlier in the sentence. Alternate translation: “a father will hand over his child to death” +13:12 hrhw rc://*/ta/man/translate/figs-gendernotations πατὴρ τέκνον 1 Although the term **father** is masculine, Jesus is probably using the word here in a generic sense that includes both fathers and mothers. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “parents, their children” or “a father or mother, his or her child” +13:12 vjcw rc://*/ta/man/translate/figs-idiom ἐπαναστήσονται 1 Here, the phrase **rise up against** refers to rebelling against an authority. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “will defy”\n +13:12 r66s rc://*/ta/man/translate/figs-explicit θανατώσουσιν αὐτούς 1 Here Jesus implies that the **children** will have someone else put their parents to death. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “have them put to death” 13:13 pk3g rc://*/ta/man/translate/figs-activepassive ἔσεσθε μισούμενοι ὑπὸ πάντων 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “all will hate you” -13:13 w8pz rc://*/ta/man/translate/figs-hyperbole ἔσεσθε μισούμενοι ὑπὸ πάντων 1 Here, **all** is an exaggeration which Jesus uses to emphasize to his disciples the fact that many people will hate them because they believe in him. If it would be helpful in your language, you could use an equivalent expression from your language or use plain language, as modeled by the UST. -13:13 jhp6 rc://*/ta/man/translate/figs-metonymy διὰ τὸ ὄνομά μου 1 Here, **name** is a way of referring to a person by reference to something associated with that person, their name. Jesus is using the phrase **my name** to refer to himself. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “because of me” -13:13 w28q rc://*/ta/man/translate/figs-activepassive ὁ & ὑπομείνας εἰς τέλος, οὗτος σωθήσεται 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “whoever endures to the end, God will save that person” or “God will save whoever endures to the end” -13:13 c33n rc://*/ta/man/translate/figs-explicit ὁ & ὑπομείνας εἰς τέλος 1 Here, **endured** represents having continued to be faithful to God even while suffering. If it would be helpful in your language, you could express that explicitly. Alternate translation: “whoever suffers and stays faithful to God to the end” -13:13 vcz4 ὑπομείνας εἰς τέλος 1 The phrase **to the end** could mean: (1) to the end of one’s life. Alternate translation: “who endures to the point of death” or “who endures till death” (2) until the end of time. This meaning means that believers must endure and keep on enduring until the time when Christ returns. Alternate translation: “who keeps on enduring to the very end” (3) to the end of that time of hardship and persecution. Alternate translation: “who endures until the time of testing is over” -13:14 d4nw rc://*/ta/man/translate/figs-explicit τὸ βδέλυγμα τῆς ἐρημώσεως 1 The phrase **the abomination of desolation** is from the book of Daniel. Jesus’ audience would have been familiar with this passage and the prophecy about **the abomination** entering the temple and defiling it. If it would be helpful in your language, you could indicate the meaning explicitly, as modeled by the UST. Alternate translation: “the shameful thing that defiles the temple” -13:14 vx3c rc://*/ta/man/translate/figs-explicit ἑστηκότα ὅπου οὐ δεῖ 1 Jesus’ audience would have known that this refers to the temple. If it would be helpful in your language, you could indicate this explicitly. Alternate translation: “standing in the temple, where he should not be standing” -13:14 ck7a rc://*/ta/man/translate/figs-quotemarks ὁ ἀναγινώσκων νοείτω 1 The phrase **let the one reading understand** is not Jesus speaking. Mark added this to get the readers’ attention so that they would pay attention to this warning. If it would be helpful in your language, you could show that this is not part of Jesus’ direct speech by putting brackets around this phrase, as the UST and ULT do, or you could show your readers in some other way that is natural in your language. -13:15 m1hq rc://*/ta/man/translate/figs-explicit ὁ & ἐπὶ τοῦ δώματος, μὴ καταβάτω, μηδὲ εἰσελθάτω ἆραί τι ἐκ τῆς οἰκίας αὐτοῦ 1 Where Jesus lived, the tops of houses were flat. People would eat and do other activities on top of their houses. Jesus assumes that his hearers know this and that they know that the roofs were accessed by an exterior staircase at the back of the house, distant from the entry at the front. If it would be helpful in your language, you could indicate that explicitly. Alternate translation: “the person who is on top of their roof should escape immediately and not enter their house to get anything” -13:16 y1e9 rc://*/ta/man/translate/translate-unknown ὁ εἰς τὸν ἀγρὸν, μὴ ἐπιστρεψάτω εἰς τὰ ὀπίσω 1 The word **cloak** refers to an outer garment. You could translate this with the name of an outer garment that your readers would recognize, or with a general expression. Alternate translation: “coat” or “outer garment” -13:17 bi8n rc://*/ta/man/translate/figs-idiom ταῖς ἐν γαστρὶ ἐχούσαις 1 The phrase **having in the womb** is an idiom meaning the woman is with child. If it would be helpful in your language, you could use an equivalent idiom or use plain language. Alternate translation: “to women who are pregnant” -13:17 bv9z rc://*/ta/man/translate/figs-explicit ταῖς θηλαζούσαις 1 This does not mean babies who are nursing but rather refers to women who provide their milk for their babies. If it would be helpful in your language, you could indicate this explicitly. Alternate translation: “mothers who are nursing their babies” -13:17 u8kk rc://*/ta/man/translate/figs-idiom ἐν ἐκείναις ταῖς ἡμέραις 1 Jesus is using the term **those days** to refer to a specific time. If it would be helpful in your language, you could use an equivalent idiom or use plain language. Alternate translation: “at that time” -13:18 w47v rc://*/ta/man/translate/translate-versebridge προσεύχεσθε δὲ ἵνα μὴ γένηται χειμῶνος 1 If your language would put the reason before the result, you could create a verse bridge by moving all of this verse to the end of the next verse, since in the next verse Jesus gives the reason for praying this prayer. You would then present the combined verses as 18–19. -13:18 w91r rc://*/ta/man/translate/translate-unknown χειμῶνος 1 In the location to which Jesus is referring, **winter** is the time of year when it is cold, and travel is difficult. If it would be helpful in your language, you could use a term for a season in which it would be difficult to travel or you could translate **winter** with a general expression such as “in the cold season.” Alternate translation: “in the cold season” or “in the rainy season” -13:19 zs4g rc://*/ta/man/translate/figs-idiom ἡμέραι ἐκεῖναι 1 See how you translated the word **days** in [13:17](../13/17.md), where it is used with the same meaning. Alternate translation: “at that time” -13:19 l5u9 rc://*/ta/man/translate/figs-abstractnouns θλῖψις 1 If your language does not use an abstract noun for the idea of **tribulation**, you can express the same idea with a verbal form, as modeled by the UST. -13:19 e98e οἵα οὐ γέγονεν τοιαύτη 1 Alternate translation: “of a kind that has not yet happened” or “which will be worse than any type of suffering that has happened” -13:19 r1ly rc://*/ta/man/translate/figs-abstractnouns ἀρχῆς κτίσεως ἣν ἔκτισεν ὁ Θεὸς 1 If your language does not use an abstract noun for the idea of **creation**, you can express the same idea with a verbal form, as modeled by the UST. -13:19 c5sz rc://*/ta/man/translate/figs-ellipsis οὐ μὴ γένηται 1 Jesus is leaving out some of the words that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the context. Alternate translation: “there will never be days like these again” or “after this tribulation, there will never again be a tribulation like it” -13:20 el7g rc://*/ta/man/translate/figs-idiom τὰς ἡμέρας & τὰς ἡμέρας 1 See how you translated the word **days** in [13:17](../13/17.md) where it is used with the same meaning. Alternate translation: “that time … that time” -13:20 kda6 rc://*/ta/man/translate/figs-metonymy οὐκ ἂν ἐσώθη πᾶσα σάρξ 1 Jesus is describing people by reference to something associated with them, the **flesh** they are made of. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “no one would be saved” or “no people would be saved” -13:20 dosx rc://*/ta/man/translate/figs-activepassive εἰ μὴ ἐκολόβωσεν Κύριος τὰς ἡμέρας, οὐκ ἂν ἐσώθη πᾶσα σάρξ 1 If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. If you must state who did the action, Mark makes clear that “the Lord” is the one who will do it. Alternate translation: “because the Lord will shorten the day, not everyone will die” -13:20 q8hm rc://*/ta/man/translate/figs-explicit οὐκ ἂν ἐσώθη πᾶσα σάρξ 1 Here, the phrase **be saved** refers to being saved from physical death. If it would be helpful in your language, you could express that explicitly. Alternate translation: “everyone would die” or “no one would survive” -13:20 fz5f rc://*/ta/man/translate/figs-doublet τοὺς ἐκλεκτοὺς, οὓς ἐξελέξατο 1 These two phrases mean basically the same thing. The repetition is used for emphasis. If your language does not use repetition to do this, you can use one phrase to express the idea and provide emphasis in another way. Alternate translation: “the people whom he chose” -13:20 af7n rc://*/ta/man/translate/figs-nominaladj τοὺς ἐκλεκτοὺς 1 Jesus is using the adjective **elect** as a noun in order to describe a group of people. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase as modeled by the UST. -13:21-22 d9gr rc://*/ta/man/translate/translate-versebridge 0 # General Information:\n\nIn verse 21 Jesus gives a command, and in verse 22 he gives the reason for the command. If your language would put the reason before the result, you could create a verse bridge by moving this verse to the end of the following verse. You would then present the combined verses as 21–22 as the UST does. -13:21 qsfu rc://*/ta/man/translate/figs-quotesinquotes καὶ τότε ἐάν τις ὑμῖν εἴπῃ, ἴδε, ὧδε ὁ Χριστός, ἴδε, ἐκεῖ, μὴ πιστεύετε 1 If the direct quotation inside a direct quotation would be confusing in your language, you could translate the second direct quotation as an indirect quotation. Alternate translation: “And do not believe anyone who says to you that the Christ is either here or there” or “And do not believe anyone who says to you that the Christ is in this location or that location” +13:13 paf4 rc://*/ta/man/translate/figs-nominaladj πάντων 1 Jesus is using the adjective **all** as a noun to mean all people. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “all people” or “everyone” +13:13 w8pz rc://*/ta/man/translate/figs-hyperbole πάντων 1 Jesus says **all** here as a generalization for emphasis. If it would be helpful in your language, you could use a different way to express the emphasis. Alternate translation: “most people” +13:13 jhp6 rc://*/ta/man/translate/figs-metonymy διὰ τὸ ὄνομά μου 1 Here, **name** represents the person whose name it is. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “because of me” +13:13 gbjh rc://*/ta/man/translate/figs-explicitinfo ὁ & ὑπομείνας εἰς τέλος, οὗτος σωθήσεται 1 Here, the phrase **this one** refers directly back to **the one having endured to the end**. Jesus expresses the idea in this way to introduce people who endure **to the end** and then explain what happens to them. If stating the topic and then referring back to it with the phrase **this one** would be redundant in your language, you could omit the redundant information. Alternate translation: “the one having endured to the end will be saved” +13:13 c33n rc://*/ta/man/translate/figs-genericnoun ὁ & ὑπομείνας 1 Jesus is speaking of anyone who endures, not of one particular person. If it would be helpful in your language, you could express the idea in another way. Alternate translation: “anyone who endures” +13:13 vcz4 rc://*/ta/man/translate/figs-explicit εἰς τέλος 1 Here, the phrase **the end** could refer to: (1) the time when the persecution of the person who is enduring ceases. Alternate translation: “to the end of the persecution” (2) the person’s death. Alternate translation: “until he or she dies” (3) the time when Jesus comes back. Alternate translation: “until when I return” +13:13 w28q rc://*/ta/man/translate/figs-activepassive οὗτος σωθήσεται 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who does the action, it is clear from the context that it is God. Alternate translation: “God will save this one” +13:14 d4nw rc://*/ta/man/translate/figs-explicit τὸ βδέλυγμα τῆς ἐρημώσεως 1 The phrase **the abomination of desolation** is found in [Daniel 9:27](../dan/09/27.md), [Daniel 11:31](../dan/11/31.md), and [Daniel 12:11](../dan/12/11.md). Jesus’ audience would have been familiar with these passages, which prophesy about **the abomination** entering the temple and defiling it. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “the shameful thing that defiles the temple” +13:14 v73e rc://*/ta/man/translate/figs-possession τὸ βδέλυγμα τῆς ἐρημώσεως 1 Here, Jesus is using the possessive form to describe an **abomination** that causes **desolation**. If that is not clear in your language, you could express the idea in another way. Alternate translation: “the abomination that causes desolation” or “the abomination that leads to desolation” +13:14 ev0a rc://*/ta/man/translate/figs-abstractnouns τὸ βδέλυγμα τῆς ἐρημώσεως 1 If your language does not use abstract nouns for the ideas of **abomination** and **desolation**, you could express the same ideas in another way. Alternate translation: “the abominable thing that desolates” +13:14 hefe rc://*/ta/man/translate/writing-pronouns ἑστηκότα ὅπου οὐ δεῖ 1 Here, the word translated **standing** is masculine, which is why the ULT uses the word **he** in this sentence. By using this form, Mark could be indicating that: (1) **the abomination** is a thing that is identified with a man. In this case, it could be a statue of a man or something that a man sets up or creates. You could express the idea by referring to **the abomination** with the pronoun **it**. Alternate translation: “standing it should not be” (2) **the abomination** is a man who can also be described as an **abomination**. You could express the idea by referring to **the abomination** with the pronoun **he** or by using some other form that makes this clear. Alternate translation: “standing where that man of abomination should not be” +13:14 vx3c rc://*/ta/man/translate/figs-explicit ὅπου οὐ δεῖ 1 Jesus’ audience would have known that the phrase **where he should not be** implicitly refers to the temple. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “standing in the temple, where he should not be” +13:14 ck7a rc://*/ta/man/translate/figs-explicit οὐ δεῖ, ὁ ἀναγινώσκων νοείτω, τότε 1 Here, clause **let the one reading understand** could be: (1) written by Mark to anyone who reads this story. Use a form that clearly indicates that Mark is writing this, not reporting what Jesus spoke. Alternate translation: “he should not be” (and I, Mark, add: let the one who reads this story understand), “then” (2) spoken by Jesus to anyone who reads what Daniel wrote about **the abomination of desolation**. Alternate translation: “he should not be—let the one who has read the book of Daniel understand—then” +13:14 sq7m rc://*/ta/man/translate/figs-explicit ὁ ἀναγινώσκων νοείτω 1 Here, the phrase **let the one reading understand** could indicate that **the one reading**: (1) should be able to **understand** what **the abomination of desolation** is. In this case, Mark could be implying that **the one reading** needs to read the passages in the book of Daniel where this **abomination** is mentioned. Alternate translation: “you know what I mean” or “the one reading should understand from the book of Daniel” (2) should try to **understand** what **the abomination of desolation** is. Alternate translation: “let the one reading try to understand” or “reader, pay attention” +13:14 buns rc://*/ta/man/translate/figs-imperative3p ὁ ἀναγινώσκων νοείτω 1 If your language does not use the third-person imperative in this way, you could state this in another way that is natural in your language. Alternate translation: “the one reading must understand” +13:14 polt rc://*/ta/man/translate/figs-imperative3p οἱ ἐν τῇ Ἰουδαίᾳ, φευγέτωσαν 1 If your language does not use the third-person imperative in this way, you could state this in another way that is natural in your language. Alternate translation: “the ones in Judea must flee” +13:14 d8fl rc://*/ta/man/translate/figs-explicit εἰς τὰ ὄρη 1 Here Jesus implies that people will be safer in **the mountains** than in **Judea**. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “to the mountains where they will be safer” +13:15 u0pe rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the word **but** introduces the next thing that Jesus wants to say. If it would be helpful in your language, you could use a word or phrase that introduces the next idea, or you could leave **but** untranslated. Alternate translation: “and” +13:15 dv7d rc://*/ta/man/translate/figs-genericnoun ὁ & ἐπὶ τοῦ δώματος, μὴ καταβάτω, μηδὲ εἰσελθάτω ἆραί τι ἐκ τῆς οἰκίας αὐτοῦ 1 Here Jesus gives a command to one person, but he implies that it applies to any of his disciples who are in the situation that he describes. If it would be helpful in your language, you could express the idea in another way. Alternate translation: “let the ones on the housetops not go down nor go in to take anything from their houses” +13:15 m1hq rc://*/ta/man/translate/figs-explicit ὁ & ἐπὶ τοῦ δώματος, μὴ καταβάτω, μηδὲ εἰσελθάτω ἆραί τι ἐκ τῆς οἰκίας αὐτοῦ 1 Where Jesus lived, the tops of houses were flat. People would eat and do other activities on top of their houses. Jesus assumes that his hearers know this and that they know that the roofs were accessed by an exterior staircase at the back of the house, distant from the entry at the front. If it would be helpful in your language, you could make those ideas more explicit. Alternate translation: “let the one who is on top of his roof escape immediately by the back stairway and not descend in order to go into his house to take anything” +13:15 of80 rc://*/ta/man/translate/figs-hendiadys ὁ & ἐπὶ τοῦ δώματος, μὴ καταβάτω, μηδὲ εἰσελθάτω 1 This phrase expresses a single idea by using two terms connected with **nor**. The phrase **go down** tells how the person is able to **go in**. If it would be helpful in your language, you could express this meaning with an equivalent phrase that does not use **nor**. Alternate translation: “let the one on the housetop not go down to enter in order” or “let the one on the housetop not, after going down, go in” +13:15 zfta rc://*/ta/man/translate/figs-imperative3p ὁ & ἐπὶ τοῦ δώματος, μὴ καταβάτω, μηδὲ εἰσελθάτω 1 If your language does not use third-person imperatives in this way, you could state this in another way that is natural in your language. Alternate translation: “the one on the housetop must not go down nor go in” +13:15 xetk rc://*/ta/man/translate/figs-go ὁ & ἐπὶ τοῦ δώματος, μὴ καταβάτω, μηδὲ εἰσελθάτω 1 In a context such as this, your language might say “come” instead of **go**. Alternate translation: “let the one on the housetop not come down nor come in” +13:15 vxmy rc://*/ta/man/translate/figs-gendernotations αὐτοῦ 1 Although the term **his** is masculine, Jesus is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “his or her” +13:16 iav2 rc://*/ta/man/translate/figs-genericnoun ὁ εἰς τὸν ἀγρὸν, μὴ ἐπιστρεψάτω εἰς τὰ ὀπίσω, ἆραι τὸ ἱμάτιον αὐτοῦ 1 Here Jesus gives a command to one person, but he implies that it applies to any of his disciples who are in the situation that he describes. If it would be helpful in your language, you could express the idea in another way. Alternate translation: “let the ones in the fields not turn back to the things behind to get their cloaks” +13:16 n44r rc://*/ta/man/translate/figs-explicit ὁ εἰς τὸν ἀγρὸν, μὴ ἐπιστρεψάτω εἰς τὰ ὀπίσω, ἆραι τὸ ἱμάτιον αὐτοῦ 1 People in Jesus’ time often walked from their towns to the **field** that they worked in during the day. Jesus is saying that, when they see the abomination of desolation, they should not return to their town to get their cloaks. Instead, they should flee directly from the field that they are working in. If it would be helpful to your readers, you could make that idea more explicit. Alternate translation: “let the one working the field not return to his town or house to get his cloak” +13:16 wcdd rc://*/ta/man/translate/figs-imperative3p ὁ εἰς τὸν ἀγρὸν, μὴ ἐπιστρεψάτω 1 If your language does not use the third-person imperative in this way, you could state this in another way that is natural in your language. Alternate translation: “the one in the field must not turn back” +13:16 at4a rc://*/ta/man/translate/figs-gendernotations αὐτοῦ 1 Although the term **his** is masculine, Jesus is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “his or her” +13:16 y1e9 rc://*/ta/man/translate/translate-unknown τὸ ἱμάτιον 1 The word **cloak** refers to an outer garment. You could translate this with the name of an outer garment that your readers would recognize, or with a general expression. Alternate translation: “jacket” or “outer garment” +13:17 wf32 rc://*/ta/man/translate/translate-unknown δὲ 1 Here, the word **But** introduces the next thing that Jesus wants to say. If it would be helpful in your language, you could use a word or phrase that introduces the next idea, or you could leave **But** untranslated. Alternate translation: “Now” +13:17 bi8n rc://*/ta/man/translate/figs-idiom ταῖς ἐν γαστρὶ ἐχούσαις 1 Here, the phrase **having in the womb** refers to being pregnant. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “to the ones who are with child” or “to the ones who are pregnant” +13:17 bv9z rc://*/ta/man/translate/figs-explicit ταῖς θηλαζούσαις 1 This does not mean babies who are nursing but women who are nursing babies (providing their milk for them). If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “to mothers who are nursing their babies” +13:17 u8kk rc://*/ta/man/translate/figs-idiom ἐν ἐκείναις ταῖς ἡμέραις 1 Here, the phrase **those days** refers to the time period that Jesus has been describing. If it would be helpful in your language, you could use an equivalent phrase or state the meaning plainly. Alternate translation: “at that time” or “during that time period” +13:18-19 et3b rc://*/ta/man/translate/translate-versebridge προσεύχεσθε δὲ ἵνα μὴ γένηται χειμῶνος & ἔσονται γὰρ αἱ ἡμέραι ἐκεῖναι θλῖψις, οἵα οὐ γέγονεν τοιαύτη, ἀπ’ ἀρχῆς κτίσεως ἣν ἔκτισεν ὁ Θεὸς, ἕως τοῦ νῦν, καὶ οὐ μὴ γένηται 1 If it would be helpful to your readers, you could combine [13:18](../13/18.md) and [13:19](../13/19.md) into a verse bridge, as the UST does, in order to give the reason for Jesus’ exhortation before including the exhortation. Alternate translation: “But there will be in those days tribulation—such as this kind has not happened from the beginning of creation which God created until now and will certainly not happen. Therefore, pray that it might not happen in winter” +13:18 nnvt rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the word **But** introduces the next thing that Jesus wants to say. If it would be helpful in your language, you could use a word or phrase that introduces the next idea, or you could leave **But** untranslated. Alternate translation: “Now” +13:18 gshm rc://*/ta/man/translate/figs-explicit μὴ γένηται 1 Here Jesus could be referring to: (1) the things he has predicted, including the appearance of the abomination and the destruction of the temple. Alternate translation: “these events might not happen” (2) how his disciples need to flee to the hills (see [13:14](../13/14.md)). Alternate translation: “your escape might not happen” or “that you do not need to flee” +13:18 w91r rc://*/ta/man/translate/translate-unknown χειμῶνος 1 In the location to which Jesus is referring, **winter** is the time of year when it is cold and travel is difficult. If it would be helpful in your language, you could use a term for a season in which it would be difficult to travel, or you could translate **winter** with a general expression. Alternate translation: “in the rainy season” or “in the cold season” +13:19 ltzv rc://*/ta/man/translate/grammar-connect-logic-result γὰρ 1 Here, the word **For** introduces a reason why the disciples should pray that they these things would not happen in winter. If it would be helpful in your language, you could use a word or phrase that introduces a reason or basis for a command, or you could leave **For** untranslated. Alternate translation: “You should pray that because” or “That is because” +13:19 l5u9 rc://*/ta/man/translate/figs-abstractnouns ἔσονται & αἱ ἡμέραι ἐκεῖναι θλῖψις 1 If your language does not use an abstract noun for the idea of **tribulation**, you could express the same idea in another way. Alternate translation: “in those days people will be greatly hurt” or “in those days people will be greatly afflicted” +13:19 zs4g rc://*/ta/man/translate/figs-idiom ἡμέραι ἐκεῖναι 1 Here, the phrase **those days** refers to the time period that Jesus has been describing. See how you expressed the idea in [13:17](../13/17.md). Alternate translation: “at that time” or “during that time period” +13:19 e98e οἵα οὐ γέγονεν τοιαύτη 1 Alternate translation: “of a kind that has not yet happened” or “which will be worse than any type of tribulation that has happened” +13:19 r1ly rc://*/ta/man/translate/figs-explicitinfo ἀρχῆς κτίσεως ἣν ἔκτισεν ὁ Θεὸς 1 The expression **the beginning of creation which God created** contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. Alternate translation: “the beginning of what God created” or “the beginning of God’s creation” +13:19 c5sz rc://*/ta/man/translate/figs-explicit οὐ μὴ γένηται 1 Here Jesus means that **tribulation** of **this kind** will **not happen** again after these events occur. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “will certainly not happen again after that” +13:19 fqx5 rc://*/ta/man/translate/figs-doublenegatives οὐ μὴ 1 The words translated **certainly not** are two negative words. In this construction, the second negative does not cancel the first to create a positive meaning. Instead, it gives greater emphasis to the negative. If your language can use two negatives that do not cancel one another to create a positive meaning, you could use a double negative here. If your language does not use two negatives in that way, you could translate with one strong negative, as the ULT does. Alternate translation: “by no means” +13:20 ocw8 rc://*/ta/man/translate/grammar-connect-condition-contrary εἰ μὴ ἐκολόβωσεν Κύριος τὰς ἡμέρας, οὐκ ἂν ἐσώθη πᾶσα σάρξ 1 Jesus is making a conditional statement that sounds hypothetical, but he is already convinced that the condition is not true. He knows that the Lord really has shortened **the days**. Use a natural form in your language for introducing a condition that the speaker believes is not true. Alternate translation: “were the Lord not to shorten the days, no flesh would be saved” or “imagine that the Lord did not shorten the days. Then, no flesh would be saved” +13:20 aggr rc://*/ta/man/translate/translate-tense μὴ ἐκολόβωσεν Κύριος τὰς ἡμέρας, οὐκ ἂν ἐσώθη πᾶσα σάρξ 1 Jesus is using the past tense in order to refer to something that will happen in the future. He is doing this because he knows that God has already decided to **shorten the days**. If it would be helpful in your language, you could use the future tense, or you could refer to God’s decision. Alternate translation: “the Lord were not going to shorten the days, no flesh would be saved” or “the Lord had not already made the decision to shorten those days, no flesh would have been saved” +13:20 el7g rc://*/ta/man/translate/figs-idiom τὰς ἡμέρας & τὰς ἡμέρας 1 Here, the phrase **the days** refers to the time period that Jesus has been describing. See how you expressed the idea in [13:17](../13/17.md). Alternate translation: “that time … that time” or “that time period … that time period” +13:20 dosx rc://*/ta/man/translate/figs-activepassive οὐκ ἂν ἐσώθη πᾶσα σάρξ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “no flesh would remain” or “no flesh would continue to live” +13:20 kda6 rc://*/ta/man/translate/figs-metonymy σάρξ 1 Jesus is using **flesh** to represent humans. If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: “humans” +13:20 fz5f rc://*/ta/man/translate/figs-explicitinfo τοὺς ἐκλεκτοὺς, οὓς ἐξελέξατο 1 The expression **the elect whom he chose** contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. Alternate translation: “those whom he chose” or “his elect” +13:20 af7n rc://*/ta/man/translate/figs-nominaladj τοὺς ἐκλεκτοὺς 1 Jesus is using the adjective **elect** as a noun to mean elect people. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “the elect people” +13:21-22 d9gr rc://*/ta/man/translate/translate-versebridge καὶ τότε ἐάν τις ὑμῖν εἴπῃ, ἴδε, ὧδε ὁ Χριστός, ἴδε, ἐκεῖ, μὴ πιστεύετε & ἐγερθήσονται γὰρ ψευδόχριστοι καὶ ψευδοπροφῆται, καὶ δώσουσιν σημεῖα καὶ τέρατα, πρὸς τὸ ἀποπλανᾶν εἰ δυνατὸν τοὺς ἐκλεκτούς 1 If it would be helpful to your readers, you could combine [13:21](../13/21.md) and [13:22](../13/22.md) into a verse bridge, as the UST does, in order to include the reason for Jesus’ command before the command itself. Alternate translation: “And then false Christs and false prophets will be raised up and will give signs and wonders, to lead astray, if possible, the elect. So, if anyone says to you, ‘Behold, here is the Christ! Behold, there!’ do not believe it.” +13:21 xpd6 rc://*/ta/man/translate/grammar-connect-condition-fact τότε ἐάν τις ὑμῖν εἴπῃ 1 Jesus speaks as if this were a hypothetical situation, but he means that it will happen. If your language does not state something as a condition if it is certain or true, and if your readers might think that what Jesus is saying is uncertain, then you could translate his words as an affirmative statement. Alternate translation: “Then, although some people will say to you” +13:21 qsfu rc://*/ta/man/translate/figs-quotesinquotes ὑμῖν εἴπῃ, ἴδε, ὧδε ὁ Χριστός, ἴδε, ἐκεῖ, μὴ πιστεύετε 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “says to you that you should look because the Christ is here or that you should look because he is there, do not not believe it” +13:21 ynm4 rc://*/ta/man/translate/figs-explicit ἴδε, ὧδε ὁ Χριστός, ἴδε, ἐκεῖ 1 Here Jesus is implying that these two statements are two examples of what people might say to the disciples. Jesus is not implying that the same person says these two sentences during the same conversation. If it would be helpful in your language, you could use a form that makes that idea moreexplicit. Alternate translation: “‘Behold, here is the Christ!’ or if anyone says to you, ‘Behold, there!’” +13:21 pctq rc://*/ta/man/translate/figs-exclamations ἴδε -1 In both places, the word **Behold** draws the attention of the audience and asks them to look at something. If it would be helpful in your language, you could express behold with a word or phrase that asks the audience to look, or you could draw the audience’s attention in another way. Alternate translation: “Look … Look” or “Pay attention … Pay attention” 13:21 yfd3 rc://*/ta/man/translate/figs-ellipsis ἴδε, ἐκεῖ 1 Jesus is leaving out some of the words that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the context. Alternate translation: “Behold, there is the Christ” -13:22 yw81 rc://*/ta/man/translate/figs-activepassive ἐγερθήσονται 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “will arise” or “will come” -13:22 n81i rc://*/ta/man/translate/figs-nominaladj τοὺς ἐκλεκτούς 1 See how you translated the phrase **the elect** in [13:20](../13/20.md). -13:23 jq8p rc://*/ta/man/translate/figs-metaphor βλέπετε 1 See how you translated the word **watch** in [13:9](../13/09.md) where it is used with a similar meaning. Alternate translation: “pay attention to yourselves” or “be watchful” or “be alert” -13:23 va6h προείρηκα ὑμῖν πάντα 1 Alternate translation: “I have told you all these things ahead of time” or “I have told you all these things before they happen” -13:24 is3h rc://*/ta/man/translate/grammar-connect-logic-contrast ἀλλὰ 1 Here, the word **But** shows a contrast between the events Jesus has just described and the events he will describe in [13:24–27](../013/24.md). Use a natural way in your language for introducing a contrast. Alternate translation: “Yet” -13:24 vmna rc://*/ta/man/translate/figs-idiom ἐν ἐκείναις ταῖς ἡμέραις 1 See how you translated the word **days** in [13:17](../13/17.md) where it is used with the same meaning. Alternate translation: “at that time” -13:24 n2rr rc://*/ta/man/translate/grammar-connect-time-sequential μετὰ 1 The word **after** indicates that the events Jesus will describe in [13:24–27](../013/24.md) will come after the events just described in [13:14–23](../013/14.md). The word **after** does not express how long it will be before the events of [13:24–27](../013/24.md) take place so you should choose a word or phrase in your language that communicates the sequential meaning of the word **after** but does not limit the time frame. -13:24 mfy8 rc://*/ta/man/translate/figs-abstractnouns θλῖψιν 1 If your language does not use an abstract noun for the idea of **tribulation**, you can express the same idea with a verbal form such as “suffer” as modeled by the UST. -13:24 zy2f rc://*/ta/man/translate/figs-activepassive ὁ ἥλιος σκοτισθήσεται 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. If you must state who did the action, Jesus implies that it is “God” who will do it. -13:24 a3qv rc://*/ta/man/translate/figs-personification ἡ σελήνη οὐ δώσει τὸ φέγγος αὐτῆς 1 Here, the **moon** is spoken of as if it were alive and able to give something to someone else. If this might be confusing for your readers, you could express this meaning plainly. Alternate translation: “the moon will become dark” -13:25 hge7 rc://*/ta/man/translate/figs-parallelism αἱ δυνάμεις 1 Here, **the powers** could refer to: (1) the sun, moon, stars, and planets in which case the two phrases **the stars will be falling from the sky** and **the powers that are in the sky will be shaken** are an example of parallelism. Alternate translation: “the sun, moon, stars, and planets” (2) spiritual beings. Alternate translation: “the spiritual beings” -13:25 au6l rc://*/ta/man/translate/figs-activepassive αἱ δυνάμεις αἱ ἐν τοῖς οὐρανοῖς σαλευθήσονται 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. If you must state who did the action, Jesus implies that it is “God” who will do it. Alternate translation: “God will cause the powers that are in the heavens to be shaken” -13:26 kl95 rc://*/ta/man/translate/writing-pronouns τότε ὄψονται 1 The pronoun **they** refers to the people of the nations. If it would be helpful in your language, you could indicate this explicitly. Alternate translation: “then the people of the nations will see” -13:26 yn52 τὸν Υἱὸν τοῦ Ἀνθρώπου 1 See how you translated the title **Son of Man** in [2:10](../02/10.md). -13:26 a130 rc://*/ta/man/translate/figs-123person τὸν Υἱὸν τοῦ Ἀνθρώπου 1 By calling himself **the Son of Man**, Jesus is referring to himself in the third person. If it would be helpful in your language, you could translate this in the first person, as modeled by the UST. -13:26 nlo7 rc://*/ta/man/translate/figs-explicit ἐρχόμενον ἐν νεφέλαις 1 Jesus assumes that his disciples will know that the phrase **coming in clouds** means **coming** down from heaven **in clouds**. If it would be helpful in your language, you could indicate that explicitly. Alternate translation: “coming down from heaven in clouds” -13:26 cd1e rc://*/ta/man/translate/figs-hendiadys μετὰ δυνάμεως πολλῆς καὶ δόξης 1 The phrase **with much power and glory** expresses a single idea by using two words connected with **and**. The term **glory** describes what kind of **power** Jesus will have. If it would be helpful in your language, you could express the meaning with an equivalent phrase. Alternate translation: “with very glorious power” or “shining brightly because he is so powerful” or, if you decided to use the first person, “with majesty and splendor” or “with awesome might and supreme honor” -13:26 h4z1 rc://*/ta/man/translate/figs-abstractnouns μετὰ δυνάμεως πολλῆς καὶ δόξης 1 If your language does not use abstract nouns for the ideas of **power** or **glory**, you can express the ideas behind the abstract nouns **power** and **glory** with equivalent expressions. Alternate translation: “to show he is very powerful and everyone should praise him” or, if you decided to use the first person, “to show I am very powerful and everyone should praise me” -13:27 nsyo rc://*/ta/man/translate/figs-123person ἀποστελεῖ τοὺς ἀγγέλους καὶ ἐπισυνάξει τοὺς ἐκλεκτοὺς αὐτοῦ 1 Jesus is referring to himself in the third person. If it would be helpful in your language, you could translate this in the first person, as modeled by the UST. -13:27 a1z2 rc://*/ta/man/translate/figs-nominaladj τοὺς ἐκλεκτοὺς 1 See how you translated the word **elect** in [13:20](../13/20.md). -13:27 vpb6 rc://*/ta/man/translate/figs-metaphor τῶν τεσσάρων ἀνέμων 1 The phrase **the four winds** is a figurative way of referring to the four directions: north, south, east, and west; it means “everywhere.” Jesus speaks, using these directions in order to include everything in between. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “the north, south, east, and west” -13:27 u1vp rc://*/ta/man/translate/figs-parallelism ἐκ τῶν τεσσάρων ἀνέμων, ἀπ’ ἄκρου γῆς ἕως ἄκρου οὐρανοῦ 1 The phrase **from the four winds** and the phrase **from the end of the earth to the end of heaven** mean the same thing. Jesus says the same thing twice, in slightly different ways, for emphasis. If saying the same thing twice might be confusing for your readers, you could combine the phrases into one. Alternate translation: “from everywhere” or “from wherever they are” -13:28 c99s rc://*/ta/man/translate/figs-parables ἀπὸ δὲ τῆς συκῆς, μάθετε τὴν παραβολήν 1 # Connecting Statement:\n\nTo teach something that is true in a way that is easy to understand and remember, Jesus now gives a brief illustration. Consider the best way to introduce this parable in your language. Alternate translation: “Now I want you to learn this truth which the fig tree illustrates” -13:28 ti6e τῆς συκῆς 1 See how you translated the phrase **fig tree** in [11:13](../11/13.md). -13:28 u8ha rc://*/ta/man/translate/figs-genericnoun τῆς συκῆς 1 Jesus is speaking of these trees in general, not one particular **fig tree**. Alternate translation: “fig trees” -13:28 z417 ἐγγὺς τὸ θέρος ἐστίν 1 Alternate translation: “the summer is about to begin” or “the warm season is about to start” -13:29 q53b ταῦτα 1 Alternate translation: “the signs I have just described” or “the things I have just described” +13:22 x8d5 rc://*/ta/man/translate/grammar-connect-logic-result γὰρ 1 Here, the word **For** introduces a basis for the command that Jesus gave in the previous verse. If it would be helpful in your language, you could use a word or phrase that introduces a reason or basis for a command, or you could leave **For** untranslated. Alternate translation: “I say that since” or “That is because” +13:22 yw81 rc://*/ta/man/translate/figs-activepassive ἐγερθήσονται 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who will do the action, it is clear from the context that it will be the false Christs and false prophets themselves. Alternate translation: “will rise up” +13:22 n39a rc://*/ta/man/translate/figs-idiom ἐγερθήσονται 1 Here, the phrase **will be raised up** refers to people beginning to do some task publicly. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “will appear” or “will begin to lead” +13:22 w3mf rc://*/ta/man/translate/figs-doublet σημεῖα καὶ τέρατα 1 The terms **signs** and **wonders** mean similar things. Jesus is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “amazing signs” or “impressive deeds” +13:22 vh4t rc://*/ta/man/translate/figs-metaphor πρὸς τὸ ἀποπλανᾶν εἰ δυνατὸν τοὺς ἐκλεκτούς 1 Jesus is speaking as if the false Christs and prophets could literally **lead** people **astray**. He means that they deceive others. If it would be helpful for your readers, you could state the meaning plainly. See how you translated the similar expression in [13:5](../13/05.md). Alternate translation: “to cause, if possible, the elect to believe what is wrong” +13:22 hqcu rc://*/ta/man/translate/figs-explicit εἰ δυνατὸν 1 Here, the phrase **if possible** could mean: (1) that it is not actually **possible** to lead astray the elect. Alternate translation: “if it were possible” (2) that the false Christs and false prophets will try everything they can to lead astray the elect. Alternate translation: “if they can” or “by all possible means” +13:22 n81i rc://*/ta/man/translate/figs-nominaladj τοὺς ἐκλεκτούς 1 Jesus is using the adjective **elect** as a noun to mean elect people. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. See how you translated this word in [13:20](../13/20.md). Alternate translation: “the elect people” or “the people whom God has elected” +13:23 z378 rc://*/ta/man/translate/grammar-connect-words-phrases ὑμεῖς δὲ 1 Here, the word **But** introduces the next thing that Jesus will speak about, which is **you**, the disciples. If it would be helpful in your language, you could use a word or phrase that introduces a new topic, or you could leave But untranslated. Alternate translation: “As for you” +13:23 jq8p rc://*/ta/man/translate/figs-metaphor βλέπετε 1 Jesus uses a word for seeing to indicate the need for paying attention or being ready. He means that they need to make sure that they are ready for what is going to happen. If it would be helpful in your language, you could use a comparable figure of speech or state the meaning plainly. See how you expressed the similar idea in [13:9](../13/09.md). Alternate translation: “be prepared” or “pay attention” +13:23 r4yr rc://*/ta/man/translate/figs-exclamations ἰδοὺ 1 Here, the word **Behold** draws the attention of the audience and asks them to listen carefully. If it would be helpful in your language, you could express **Behold** with a word or phrase that asks the audience to listen, or you could draw the audience’s attention in another way. Alternate translation: “Listen” or “Pay attention” +13:23 va6h προείρηκα ὑμῖν πάντα 1 Alternate translation: “I have told you all these things ahead of time” or “I have told you all these things before they occur” +13:24 is3h rc://*/ta/man/translate/grammar-connect-logic-contrast ἀλλὰ 1 Here, the word **But** indicates that Jesus will now start speaking about new events. These events may contrast with the events that Jesus has previously described. If it would be helpful in your language, you could use a word or phrase that introduces the next thing that a speaker wants to describe. Alternate translation: “Then,” or “Further,” +13:24 vmna rc://*/ta/man/translate/figs-idiom ἐν ἐκείναις ταῖς ἡμέραις 1 Here, the phrase **those days** refers to the time period that Jesus has been describing. See how you expressed the idea in [13:17](../13/17.md). Alternate translation: “at that time” or “during that time period” +13:24 n2rr rc://*/ta/man/translate/grammar-connect-time-sequential μετὰ 1 Here, the word **after** indicates that the events Jesus will describe in [13:24–27](../013/24.md) will come after the **tribulation** that Jesus mentioned in [13:19](../13/19.md). The word **after** does not indicate how long it will be between the **tribulation** and the events that Jesus describes in [13:24–27](../013/24.md). If it would be helpful in your language, you could use a word or phrase that indicates sequence without indicating how close the events are to each other. Alternate translation: “following” or “sometime subsequent to” +13:24 mfy8 rc://*/ta/man/translate/figs-abstractnouns τὴν θλῖψιν ἐκείνην 1 If your language does not use an abstract noun for the idea of **tribulation**, you could express the same idea in another way. Alternate translation: “people are greatly hurt in those ways” or “people are greatly afflicted as I have foretold” +13:24 zy2f rc://*/ta/man/translate/figs-activepassive ὁ ἥλιος σκοτισθήσεται 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who will do the action, it is clear from the context that it will be God. Alternate translation: “God will darken the sun” +13:24 a3qv rc://*/ta/man/translate/figs-personification ἡ σελήνη οὐ δώσει τὸ φέγγος αὐτῆς 1 Here, Jesus speaks as if **the moon** were a person who could give something to someone else. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the moon will become dark” +13:25 au6l rc://*/ta/man/translate/figs-activepassive αἱ δυνάμεις αἱ ἐν τοῖς οὐρανοῖς σαλευθήσονται 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who will do the action, it is clear from the context that it will be God. Alternate translation: “God will shake the powers of the heavens” +13:25 hge7 rc://*/ta/man/translate/figs-parallelism αἱ δυνάμεις αἱ ἐν τοῖς οὐρανοῖς 1 Here, the phrase **the powers in the heavens** could refer to: (1) powerful spiritual beings that dwell **in the heavens**. Alternate translation: “the powerful beings in the heavens” (2) the heavenly bodies, including the sun, moon, and stars. Alternate translation: “the sun, moon, and stars” +13:26 kl95 rc://*/ta/man/translate/writing-pronouns ὄψονται 1 The pronoun **they** refers to people in general. If it would be helpful in your language, you could indicate this explicitly. Alternate translation: “men and women will see” +13:26-27 a130 rc://*/ta/man/translate/figs-123person τὸν Υἱὸν τοῦ Ἀνθρώπου & ἀποστελεῖ & ἐπισυνάξει & αὐτοῦ 1 Jesus is speaking about himself in the third person. If it would be helpful in your language, you could translate this in the first person. Alternate translation: “me, who am the Son of Man, … I will send … I will gather together my” +13:26 nlo7 rc://*/ta/man/translate/figs-extrainfo ἐρχόμενον 1 Christians debate exactly what it means in this verse for the the Son of Man to be **coming**. Some think he is **coming** to God’s heavenly throne room. Others think he is **coming** back to earth. If possible, use a form that does not explicitly state where he is coming. Alternate translation: “traveling” or “going” +13:26 h4z1 rc://*/ta/man/translate/figs-abstractnouns μετὰ δυνάμεως πολλῆς καὶ δόξης 1 If your language does not use abstract nouns for the ideas of **power** and **glory**, you could express the same ideas in another way. Alternate translation: “as someone who is very powerful and glorious” or “very powerfully and gloriously” +13:27 nsyo rc://*/ta/man/translate/figs-explicit ἐπισυνάξει 1 Here Jesus implies that the Son of Man will cause the angels to **gather together** his elect. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “he will have them gather together” or “he will command them to gather together” +13:27 a1z2 rc://*/ta/man/translate/figs-nominaladj τοὺς ἐκλεκτοὺς αὐτοῦ 1 Jesus is using the adjective **elect** as a noun to mean elect people. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. See how you translated this word in [13:20](../13/20.md). Alternate translation: “his elect people” or “the people whom he has elected” +13:27 u1vp rc://*/ta/man/translate/figs-parallelism ἐκ τῶν τεσσάρων ἀνέμων, ἀπ’ ἄκρου γῆς ἕως ἄκρου οὐρανοῦ 1 These two phrases mean similar things. The phrase **from the four winds** indicates that the elect are gathered from every direction. The phrase **from the end of the earth to the end of heaven** indicates that they are gathered from the farthest places. If it would be helpful to your readers, you could combine the two phrases and emphasize in another way the complete range of this gathering. Alternate translation: “from even the farthest points in every direction” +13:27 vpb6 rc://*/ta/man/translate/figs-metaphor ἐκ τῶν τεσσάρων ἀνέμων 1 The phrase **the four winds** refers to the four primary directions: north, south, east, and west, and so includes every place. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “from the north, south, east, and west” or “from every place” +13:27 aqk4 rc://*/ta/man/translate/figs-idiom ἀπ’ ἄκρου γῆς ἕως ἄκρου οὐρανοῦ 1 Here, the phrase **the end of the earth to the end of heaven** refers to the parts of the world that are the farthest away. Jesus means that the elect will be gathered from every place, no matter how far away. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “from the nearest to the farthest places” or “from even the farthest places” +13:28 rt1o rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the word **Now** introduces the next thing that Jesus wants to speak about. If it would be helpful in your language, you could use a word or phrase that introduces the next idea, or you could leave **Now** untranslated. Alternate translation: “Next,” +13:28 c99s rc://*/ta/man/translate/figs-parables ἀπὸ & τῆς συκῆς, μάθετε τὴν παραβολήν 1 To teach the disciples, Jesus offers a story or illustration. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “learn from this illustration concerning the fig tree” +13:28 u8ha rc://*/ta/man/translate/figs-genericnoun τῆς συκῆς & ἤδη ὁ κλάδος αὐτῆς ἁπαλὸς γένηται, καὶ ἐκφύῃ τὰ φύλλα 1 The phrase **fig tree** represents fig trees in general, not one particular fig tree. If it would be helpful in your language, you could express the idea in another way. Alternate translation: “fig trees … their branches already become tender and they put out leaves” +13:28 ti6e ἤδη ὁ κλάδος αὐτῆς ἁπαλὸς γένηται 1 Here, the clause **its branch already becomes tender** means that **the fig tree** has begun to grow new branches, which are **tender** when they are new. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “it grows new twigs” or “it sprouts fresh branches” +13:28 z417 rc://*/ta/man/translate/translate-unknown τὸ θέρος 1 In the location to which Jesus is referring, **summer** is the time of year when trees and plants grow and produce fruit. If it would be helpful in your language, you could use a term for a season in which plants and trees grow. Alternate translation: “the time for things to grow” or “the hot season”\n +13:29 q53b rc://*/ta/man/translate/figs-explicit ταῦτα 1 Here, the phrase all these things refers back to what Jesus has described in [13:5–23](../13/05.md) or perhaps [13:5–27](../13/05.md). If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “the things I have told you about” 13:29 w1k7 rc://*/ta/man/translate/figs-explicit ἐγγύς ἐστιν 1 Here, the word translated **it** could: (1) refer to the coming of the Son of Man and the gathering of the elect, as described in [13:26–27](../13/26.md). Alternate translation: “his coming is near” or (if you expressed Son of Man in the first person) “my coming is near” (2) be translated as “he” and refer to the Son of Man. Alternate translation: “he is near” or (if you expressed Son of Man in the first person) “I am near” -13:29 iavl γινώσκετε ὅτι ἐγγύς ἐστιν ἐπὶ θύραις. 1 The phrase **at the doors** adds further detail to the phrase **he is near**. The phrase **at the doors** explains how **near** he is. -13:29 z2pf rc://*/ta/man/translate/figs-idiom ἐπὶ θύραις 1 The phrase **at the doors** is an idiom which means that something or someone is very near, ready to enter. If it would be helpful in your language, you could use an equivalent idiom or use plain language. Alternate translation: “and is ready to enter” or “and waiting at the door” -13:30 tg35 ἀμὴν, λέγω ὑμῖν 1 See how you translated the statement **Truly I say to you** in [3:28](../03/28.md). -13:30 m7ux rc://*/ta/man/translate/figs-metonymy ἡ γενεὰ 1 Jesus uses the term **generation** to mean the people who were born in a certain generation. This could mean: (1) “the people who are alive when these signs first start happening” (2) “the people who are alive now” -13:30 h72r rc://*/ta/man/translate/figs-euphemism οὐ μὴ παρέλθῃ 1 Jesus is referring to death as passing away. This is a polite way of referring to something unpleasant. If it would be helpful in your language, use a different polite way of referring to this or you could state the meaning plainly. Alternate translation: “will certainly not die” -13:30 h7dm rc://*/ta/man/translate/figs-doublenegatives οὐ μὴ παρέλθῃ ἡ γενεὰ αὕτη, μέχρις 1 If it would be helpful in your language, you could express this as a positive statement. Alternate translation: “this generation will still be alive when” -13:30 t66q ταῦτα 1 Alternate translation: “the signs I have just described” or “the things I have just described” -13:31 k4zb rc://*/ta/man/translate/figs-merism ὁ οὐρανὸς καὶ ἡ γῆ παρελεύσονται 1 Jesus is using **heaven** and **earth** together to describe all of creation. Here, the term **heaven** refers to the sky, not to the abode of God, which will not cease to exist. If it would be helpful in your language, you could use plain language. Alternate translation: “Everything that God originally created will someday cease to exist” -13:31 ah6w rc://*/ta/man/translate/figs-metonymy οἱ δὲ λόγοι μου οὐ μὴ παρελεύσονται 1 Jesus is using the term **words** to refer to what he has just said. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “but everything that I have said will always continue to be true” -13:31 cq65 rc://*/ta/man/translate/figs-doublenegatives οὐ μὴ παρελεύσονται 1 If it would be helpful in your language, you could express this as a positive statement. Alternate translation: “will remain forever” or “will always be true” -13:32 km5z rc://*/ta/man/translate/figs-explicit τῆς ἡμέρας ἐκείνης ἢ τῆς ὥρας 1 The phrase **that day** refers to the time when Jesus will return. If it would be helpful in your language, you could express that explicitly. Alternate translation: “the day or hour when I will return” -13:32 z3q9 rc://*/ta/man/translate/figs-extrainfo οἱ ἄγγελοι ἐν οὐρανῷ 1 Here, **heaven** refers to the place where God lives; it does not refer to the sky. -13:32 c1b2 rc://*/ta/man/translate/figs-123person ὁ Υἱός 1 Jesus is referring to himself in the third person. If it would be helpful in your language, you could translate this in the first person, as modeled by the UST. Alternate translation: “me” or “I” -13:32 gwh2 εἰ μὴ ὁ Πατήρ 1 Alternate translation: “only God the Father knows” -13:33 pj0v rc://*/ta/man/translate/figs-metaphor ἀγρυπνεῖτε 1 Jesus is using the expression **Stay awake** in a figurative sense. If your readers would not understand what it means to **Stay awake** in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning plainly. Alternate translation: “Be watchful” or “Remain alert” -13:33 i43k rc://*/ta/man/translate/figs-explicit πότε ὁ καιρός ἐστιν 1 Here, **the time** refers to Christ’s second coming. If it would be helpful in your language, you could state that explicitly, as modeled by the UST. -13:34 ygl0 rc://*/ta/man/translate/figs-parables ὡς ἄνθρωπος ἀπόδημος 1 To help his disciples understand how they should live while they wait for his second coming, Jesus tells a story. If it would be helpful in your language, you could say that explicitly. Alternate translation: “Then Jesus told his disciples this story to help them understand how they should live while they were waiting for his return: ‘As a man on a journey’” or “Then Jesus told his disciples this story to help them understand what their attitude should be like while they waited for him to return: ‘As a man on a journey’” -13:34 iwt8 rc://*/ta/man/translate/figs-simile ὡς 1 Here, Jesus uses the word **As** to introduce a comparison. Use a natural form in your language for introducing a comparison. Alternate translation: “It is like” -13:34 huof rc://*/ta/man/translate/figs-genericnoun ὡς ἄνθρωπος ἀπόδημος 1 Jesus is speaking of a **man** or person in general, not of one particular person. If it would be helpful in your language, use a more natural phrase. Alternate translation: “It is like when a person decides to go on a journey, and before leaving their house, that person asks their servants to manage the house. And the person gives each servant their responsibilities and commands the door-keeper to stay alert” -13:34 w4dy rc://*/ta/man/translate/figs-abstractnouns καὶ δοὺς τοῖς δούλοις αὐτοῦ τὴν ἐξουσίαν, ἑκάστῳ τὸ ἔργον αὐτοῦ 1 If your language does not use an abstract noun for the idea of **authority**, you can express the same idea in another way, as modeled by the UST. -13:35 z7wi rc://*/ta/man/translate/grammar-connect-logic-result οὖν 1 Here, the word **therefore** indicates that Jesus is about to tell his disciples how to apply the story he told in the previous verse. Use a natural form in your language for introducing an application. Alternate translation: “As a result” of “And so” -13:35 c96l rc://*/ta/man/translate/grammar-connect-logic-result γρηγορεῖτε οὖν; οὐκ οἴδατε γὰρ 1 What follows the word **because** here is the reason that Jesus wants his disciples to **stay alert**. Use a natural way in your language for introducing the reason given for doing something. It may be helpful to make this a separate sentence. Alternate translation: “therefore, stay alert! The reason you should stay alert is because” -13:35 gx23 rc://*/ta/man/translate/figs-123person ὁ κύριος τῆς οἰκίας ἔρχεται 1 By calling himself **the lord of the house** Jesus is identifying himself as the “man on a journey” in the story he told in the previous verse. Jesus is referring to himself in the third person. If it would be helpful in your language, you could translate this in the first person. Alternate translation: “I, the lord of the house, will return” -13:35 v6it rc://*/ta/man/translate/figs-metonymy ἀλεκτοροφωνίας 1 Speaking of a **rooster crowing**, Jesus is referring to a certain time of day. Roosters crow just before the sun appears in the morning. In other words, Jesus is referring to dawn. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “at daybreak” or “at first light” -13:35 s8j9 rc://*/ta/man/translate/translate-unknown ἀλεκτοροφωνίας 1 A **rooster** is a large bird, a male chicken, which calls out with a loud sound around the time the sun comes up. If your readers would not be familiar with this bird, you could use the name of a bird in your area that calls out or sings just before dawn, or you could use a general expression. Alternate translation: “when the birds begin to sing” -13:36 mh8t rc://*/ta/man/translate/figs-metaphor καθεύδοντας 1 Jesus is using the expression **sleeping** to mean “not ready.” If your readers would not understand what it means to be **sleeping** in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning plainly. Alternate translation: “unprepared for his return” -13:36 wd97 rc://*/ta/man/translate/figs-123person εὕρῃ 1 Jesus is referring to himself in the third person. If it would be helpful in your language, you could translate this in the first person, as modeled by the UST. +13:29 z2pf rc://*/ta/man/translate/figs-idiom ἐπὶ θύραις 1 The phrase **at the doors** indicates that something or someone is very near and ready to enter. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “ready to enter” or “about to arrive” +13:30 m7ux rc://*/ta/man/translate/figs-metonymy ἡ γενεὰ αὕτη 1 Here, **generation** represents the people who are part of the generation, which means that they are adults who are alive at the same time. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “the people of this generation” +13:30 tg35 rc://*/ta/man/translate/figs-explicit ἡ γενεὰ αὕτη 1 Christians debate whom Jesus was referring to with the phrase **this generation**. See the chapter introduction for more information. Two possibilities are most likely. Jesus could be referring to: (1) the people who were alive while he was saying these words. Alternate translation: “people who are alive right now” (2) the people who will be alive when the things that he has described begin to happen. Alternate translation: “people who will be alive then”\n +13:30 h72r rc://*/ta/man/translate/figs-euphemism οὐ μὴ παρέλθῃ 1 Jesus is referring to death in a polite way by using the phrase **pass away**. If it would be helpful in your language, you could use a polite way of referring to this in your language, or you could state this plainly. Alternate translation: “will certainly not die” +13:30 h7dm rc://*/ta/man/translate/figs-doublenegatives οὐ μὴ παρέλθῃ 1 If it would be clearer in your language, you could use a positive expression to translate this double negative that consists of the negative phrase **certainly not** and the negative verb **pass away**. Alternate translation: “will certainly remain” +13:30 elbx rc://*/ta/man/translate/figs-doublenegatives οὐ μὴ 1 The words translated **certainly not** are two negative words. In this construction, the second negative does not cancel the first to create a positive meaning. Instead, it gives greater emphasis to the negative. If your language can use two negatives that do not cancel one another to create a positive meaning, you could use a double negative here. If your language does not use two negatives in that way, you could translate with one strong negative, as the ULT does. Alternate translation: “by no means” +13:30 t66q rc://*/ta/man/translate/figs-explicit ταῦτα πάντα 1 Here, as in [13:29](../13/29.md), the phrase all these things refers back to what Jesus has described in [13:5–23](../13/05.md) or perhaps [13:5–27](../13/05.md). If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “all the things I have told you about” +13:31 k4zb rc://*/ta/man/translate/figs-merism ὁ οὐρανὸς καὶ ἡ γῆ 1 Here Jesus refers two main components of creation, **heaven** and **earth**, to refer to all of creation. If it would be helpful to your readers, you could state the meaning plainly. Alternate translation: “All creation” or “The universe” +13:31 ah6w rc://*/ta/man/translate/figs-metonymy οἱ & λόγοι μου 1 Here, the phrase **my words** represents what Jesus has said using words. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “the things I have spoken” +13:31 cq65 rc://*/ta/man/translate/figs-doublenegatives οὐ μὴ παρελεύσονται 1 If it would be clearer in your language, you could use a positive expression to translate this double negative that consists of the negative phrase **certainly not** and the negative verb **pass away**. Alternate translation: “will always remain” or “will always be true” +13:31 gf5v rc://*/ta/man/translate/figs-doublenegatives οὐ μὴ 1 The words translated **certainly not** are two negative words. In this construction, the second negative does not cancel the first to create a positive meaning. Instead, it gives greater emphasis to the negative. If your language can use two negatives that do not cancel one another to create a positive meaning, you could use a double negative here. If your language does not use two negatives in that way, you could translate with one strong negative, as the ULT does. Alternate translation: “by no means” +13:32 orjh rc://*/ta/man/translate/grammar-connect-words-phrases περὶ δὲ τῆς ἡμέρας ἐκείνης ἢ τῆς ὥρας 1 Here, the phrase **But concerning** introduces the next topic that Jesus wants to talk about. If it would be helpful in your language, you could use a word or phrase that introduces the next topic. Alternate translation: “Next, I will talk about that day or the hour. About them” +13:32 ap3a rc://*/ta/man/translate/figs-doublet τῆς ἡμέρας ἐκείνης ἢ τῆς ὥρας 1 The terms **day** and **hour** mean similar things. Jesus is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “that specific time” +13:32 km5z rc://*/ta/man/translate/figs-explicit τῆς ἡμέρας ἐκείνης ἢ τῆς ὥρας 1 Here Jesus is referring to the exact moment when he will return to this world, which will also be the end of the current time period. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “the day or hour when I will return” or “the timing of my second coming” +13:32 go3d rc://*/ta/man/translate/grammar-connect-exceptions οὐδεὶς οἶδεν; οὐδὲ οἱ ἄγγελοι ἐν οὐρανῷ, οὐδὲ ὁ Υἱός, εἰ μὴ ὁ Πατήρ 1 If, in your language, it would appear that Jesus was making a statement here and then contradicting it, you could reword this to avoid using an exception clause. Alternate translation: “only the Father knows and no one else, neither the angels in heaven, nor the Son” +13:32 z3q9 rc://*/ta/man/translate/figs-extrainfo ὁ Υἱός & ὁ Πατήρ 1 **Son** and **Father** are important titles that describes the relationship between Jesus the **Son** and God the **Father**. Be sure to retain these titles in your translation. +13:32 c1b2 rc://*/ta/man/translate/figs-123person ὁ Υἱός 1 Jesus is speaking about himself in the third person. If it would be helpful in your language, you could translate this in the first person. Alternate translation: “I, who am the Son” +13:33 zqyv rc://*/ta/man/translate/grammar-connect-logic-result βλέπετε, ἀγρυπνεῖτε, καὶ προσεύχεσθε, οὐκ οἴδατε γὰρ πότε ὁ καιρός ἐστιν 1 If it would be more natural in your language, you could reverse the order of these clauses, since the last clause gives the reason for the result that the first clauses describe. Alternate translation: “Because you do not know when the time is, be alert! Stay awake and pray” +13:33 ovuh rc://*/ta/man/translate/figs-metaphor βλέπετε 1 Jesus uses a word for seeing to indicate the need for paying attention or being ready. He means that they need to make sure that they are ready for what is going to happen. If it would be helpful in your language, you could use a comparable figure of speech or state the meaning plainly. See how you expressed the similar idea in [13:9](../13/09.md). Alternate translation: “Be prepared” or “Pay attention” +13:33 kdjn rc://*/ta/man/translate/translate-textvariants ἀγρυπνεῖτε, καὶ προσεύχεσθε 1 Many ancient manuscripts read **Stay awake and pray**. The ULT follows that reading. Other ancient manuscripts read “Stay awake.” If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. +13:33 pj0v rc://*/ta/man/translate/figs-metaphor ἀγρυπνεῖτε 1 Here Jesus speaks of being alert and watchful as if it were staying **awake**. If it would be helpful in your language, you could use a comparable figure of speech or state the meaning plainly. Alternate translation: “Be watchful” or “Remain vigilant” +13:33 i43k rc://*/ta/man/translate/figs-explicit ὁ καιρός ἐστιν 1 Here Jesus is referring to the exact moment when he will return to this world, which will also be the end of the current time period. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “I will come back” or “my second coming will be” +13:34 ygl0 rc://*/ta/man/translate/figs-parables ὡς ἄνθρωπος ἀπόδημος 1 To teach the disciples, Jesus offers a story or illustration. If it would be helpful to your readers, you could indicate that explicitly. Alternate translation: “Listen to this illustration: It is as a man on journey” +13:34 iwt8 rc://*/ta/man/translate/figs-explicit ὡς 1 Here Jesus implies that what he has said about the need to be watchful and alert is like the parable he is about to give. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “What I have told you is like this:” or “Your situation can be illustrated in this way:” +13:34 w4dy rc://*/ta/man/translate/figs-abstractnouns δοὺς τοῖς δούλοις αὐτοῦ τὴν ἐξουσίαν, ἑκάστῳ τὸ ἔργον αὐτοῦ 1 If your language does not use an abstract noun for the idea of **authority**, you could express the same idea in another way. Alternate translation: “having empowered his servants, each to do his work” +13:34 huof rc://*/ta/man/translate/figs-explicit ἑκάστῳ τὸ ἔργον αὐτοῦ 1 Here Jesus implies that the man gave his servants **authority** to do the specific tasks or **work** that he told **each** of them to do. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “to each servant authority over his own work” +13:34 xp0s rc://*/ta/man/translate/figs-quotations τῷ θυρωρῷ & ἵνα γρηγορῇ 1 It may be more natural in your language to have a direct quotation here. Alternate translation: “the doorkeeper, ‘Stay alert;’” +13:34 cuz8 rc://*/ta/man/translate/translate-unknown τῷ θυρωρῷ 1 A **doorkeeper** is a person who guards an entrance into a building and makes sure that only certain people can enter. If your readers would not be familiar with this type of guard, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “the servant who guarded the door” +13:34 g7j1 rc://*/ta/man/translate/figs-explicit γρηγορῇ 1 Here Jesus implies that the man who owned the house **commanded the doorkeeper** to **stay alert** in general but especially to be ready for when he returned and wanted to enter into his house. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “he should stay alert for him to come back” or “he should stay alert for his return home” +13:35 z7wi rc://*/ta/man/translate/grammar-connect-logic-result οὖν 1 Here, the word **therefore** indicates that Jesus is about to tell his disciples how to apply the story he told in the previous verse. Use a natural form in your language for introducing an application. Alternate translation: “as a result” of “and so” +13:35 c96l rc://*/ta/man/translate/grammar-connect-logic-result γρηγορεῖτε & οὐκ οἴδατε γὰρ, πότε ὁ κύριος τῆς οἰκίας ἔρχεται, ἢ ὀψὲ, ἢ μεσονύκτιον, ἢ ἀλεκτοροφωνίας, ἢ πρωΐ 1 If it would be more natural in your language, you could reverse the order of these clauses, since the last clauses give the reason for the result that the first clause describes. Alternate translation: “because you do not know when the lord of the house is coming—whether evening or midnight or at rooster crowing or at morning—stay alert” +13:35-36 gx23 rc://*/ta/man/translate/figs-123person ὁ κύριος τῆς οἰκίας ἔρχεται & εὕρῃ 1 Jesus is speaking about himself in the third person. If this would not be natural in your language, you could use the first person form. Alternate translation: “I, the lord of the house, am coming … I might find” +13:35 k2yy rc://*/ta/man/translate/figs-explicit ὁ κύριος τῆς οἰκίας ἔρχεται 1 Here Jesus identifies himself with the man from the parable he just told. This man owned the **house** and left on a journey. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “I am coming, just as the servants did not know when the lord of the house was coming” +13:35 s8j9 rc://*/ta/man/translate/translate-unknown ἀλεκτοροφωνίας 1 A **rooster** is a large bird, a male chicken, which often calls out with a loud sound around the time the sun comes up. If your readers would not be familiar with this bird, you could use the name of a bird in your area that calls out or sings just before dawn, or you could use a general expression. Alternate translation: “when the birds begin to sing” +13:35 v6it rc://*/ta/man/translate/figs-metonymy ἀλεκτοροφωνίας 1 In Jesus’ culture, people referred to the period of the night soon before the sun rose as the time of **rooster crowing**. If it would be helpful in your language, you could use a different word or phrase that refers to the hours before dawn. Alternate translation: “before dawn” or “in the hours before the sunrise” +13:36 wd97 εὕρῃ 1 Alternate translation: “unexpectedly” +13:36 mh8t rc://*/ta/man/translate/figs-metaphor καθεύδοντας 1 Here Jesus speaks of people who are not ready for his return as if they were **sleeping**. If it would be helpful in your language, you could use a comparable metaphor or state the meaning plainly. Alternate translation: “like someone who is asleep” or “unprepared for his return” or “not being watchful” +13:37 wmic rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the word **But** introduces a further development of what Jesus has been saying. If it would be helpful in your language, you could use a word or phrase that introduces a development in what someone is saying, or you could leave **But** untranslated. Alternate translation: “Indeed,” +13:37 rbkd rc://*/ta/man/translate/figs-nominaladj πᾶσιν 1 Jesus is using the adjective **all** as a noun to mean all people. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “to every person” or “all men and women” 14:intro uk36 0 # Mark 14 General Notes\n\n## Structure and Formatting\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in 14:27, 62, which are words from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### The meaning of the “body” and “blood” of Jesus\n\n[Mark 14:22–25](./22.md) describes Jesus’ last meal with his followers. During this meal, Jesus said of the bread, “This is my body,” and of the wine, “This is my blood of the covenant, which is being poured out for many.” As Jesus instructed, Christian churches around the world re-enact this meal regularly, calling it “the Lord’s Supper,” the “Eucharist”, or “Holy Communion.” But they have different understandings of what Jesus meant by these sayings. Some churches believe that Jesus was speaking and that he meant that the bread and wine represented his body and blood. Other churches believe that he was speaking literally and that the actual body and blood of Jesus are really present in the bread and wine of this ceremony. Translators should be careful not to let how they understand this issue affect how they translate this passage.\n\n### The new covenant\n\nSome people think that Jesus established the new covenant during the supper. Others think he established it after he went up to heaven. Others think it will not be established until Jesus comes again. Your translation should say no more about this than ULT does. (See: [[rc://*/tw/dict/bible/kt/covenant]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### The historic present\n\nTo call attention to a development in the story, Mark uses the present tense in past narration. In this chapter, the historic present occurs in verses 12, 13, 17, 27, 30, 32, 33, 34, 37, 41, 43, 45, 51, 53, 61, 63, 66, 67. If it would not be natural to do that in your language, you could use the past tense in your translation. (See: [[rc://*/ta/man/translate/translate-tense]])\n\n### Abba, Father\n\n“Abba” is an Aramaic word that the Jews used to speak to their fathers. Mark writes it as it sounds and then translates it. (See: [[rc://*/ta/man/translate/translate-transliterate]])\n\n### “Son of Man”\n\nJesus refers to himself as the “Son of Man” in this chapter ([Mark 14:20](../mrk/14/20.md)). Your language may not allow people to speak of themselves as if they were speaking about someone else. (See: [[rc://*/tw/dict/bible/kt/sonofman]] and [[rc://*/ta/man/translate/figs-123person]]) 14:1 hwb4 rc://*/ta/man/translate/writing-background δὲ 1 # Connecting Statement:\n\nMark uses the word **Now** to introduce background information that will help readers understand what happens next in the story. Use a natural way in your language for introducing background information. 14:1 xa8f rc://*/ta/man/translate/figs-explicit ἦν δὲ τὸ Πάσχα καὶ τὰ Ἄζυμα μετὰ δύο ἡμέρας. καὶ ἐζήτουν οἱ ἀρχιερεῖς καὶ οἱ γραμματεῖς 1 During **the Festival of Unleavened Bread** the Jews did not eat bread that was made with yeast. You could translate this phrase as either a description or as a name. Alternate translation: “Now it was two days before the beginning of the Passover and the festival during which the Jews did not eat any bread that was made with yeast. The chief priests and the scribes were seeking” From cfe68c5edce7a8a33b9a53fe778864efa853f61e Mon Sep 17 00:00:00 2001 From: deferredreward Date: Fri, 22 Sep 2023 19:45:52 +0000 Subject: [PATCH 124/127] Merge deferredreward-tc-create-1 into master by deferredreward (#3495) Co-authored-by: deferredreward Co-committed-by: deferredreward --- tn_PSA.tsv | 108 +++++++++++++++++++++++++++++++++-------------------- 1 file changed, 67 insertions(+), 41 deletions(-) diff --git a/tn_PSA.tsv b/tn_PSA.tsv index 77979195aa..60f332216c 100644 --- a/tn_PSA.tsv +++ b/tn_PSA.tsv @@ -231,47 +231,73 @@ front:intro rx9u 0 # Introduction to Psalms\n\n## Part 1: General Introductio 8:6 xti1 rc://*/ta/man/translate/figs-explicit בְּ⁠מַעֲשֵׂ֣י יָדֶ֑י⁠ךָ 1 Here, **works of your hands** represent what Yahweh has created. Alternate translation: “the things that you made” 8:6 py2w rc://*/ta/man/translate/figs-metaphor כֹּ֝ל שַׁ֣תָּה תַֽחַת־רַגְלָֽי⁠ו 1 Having authority to rule others or control things is spoken of as having them **under** one’s **feet**. This means Yahweh gave people authority over all that he created. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “you have given him authority over all things” 8:9 y339 0 This verse is exactly the same as the first half of [verse 1](../08/01.md). See how you translated there. -9:intro zq96 0 # Psalm 09 General Notes\n\n## Type of psalm\n\nPsalm 9 is a psalm of praise.\n\n## Special concepts in this chapter\n\n### Yahweh’s protection\n\nGod is a protector. He is all-powerful and his enemies cannot withstand him.\n\n### Acrostic Psalm\n\nThis psalm along with Psalm 10 form an acrostic. Which means that each unit begins with a successive letter of the Hebrew alphabet.\n\n### One Psalm or two\n\nThis psalm has a superscription but Psalm 10 doesn’t. This fact and the acrostic nature of the two psalms has lead some scholars to believe these two psalms may have originally been written as one psalm. -9:1 xxu5 rc://*/ta/man/translate/writing-poetry General Information: 0 # General Information:\n\nParallelism is common in Hebrew poetry. (See also: [[rc://*/ta/man/translate/figs-parallelism]]) -9:1 w9iy For the chief musician 0 Alternate translation: “This is for the director of music to use in worship” -9:1 nqw5 set to Muth Labben 0 This may refer to a style of music. -9:1 lr4k rc://*/ta/man/translate/figs-123person I will give thanks to Yahweh with my whole heart 0 Since this song is addressed to Yahweh, Yahweh can be referred to as “you.” Alternate translation: “Yahweh, I will give thanks to you with all my heart” -9:1 f4r1 rc://*/ta/man/translate/figs-abstractnouns all your marvelous deeds 0 The noun “deeds” can be expressed with the verb “do.” Alternate translation: “all the marvelous things you do” or “all the marvelous things you have done” -9:2 vh6j rc://*/ta/man/translate/figs-metonymy I will sing praise to your name 0 Here God’s name represents God. Alternate translation: “I will sing praise to you” -9:3 j685 turn back 0 Alternate translation: “retreat” or “flee in fear” -9:4 nvz1 rc://*/ta/man/translate/figs-metonymy you sit on your throne, a righteous judge 0 Kings had authority to judge people, and they would sit on their throne when they judged. David speaks as if God were an earthly king. Alternate translation: “you judge like a king who sits on his throne, and you are righteous” -9:5 cw1j rc://*/ta/man/translate/figs-metaphor you have blotted out their name forever and ever 0 Causing people to be forgotten is spoken of as blotting out their name. Alternate translation: “you have caused them to be forgotten as if their name was blotted out” or “no one will ever remember them again” -9:5 bs94 blotted out 0 Alternate translation: “erased” -9:6 dj3h rc://*/ta/man/translate/figs-simile The enemy crumbled like ruins 0 The enemy is spoken of as if it were a city full of broken down buildings. Alternate translation: “Our enemies were destroyed” -9:6 b9n1 when you overthrew their cities 0 Alternate translation: “when you destroyed their cities” -9:6 pi7j rc://*/ta/man/translate/figs-metaphor All remembrance of them has perished 0 Here “remembrance” is spoken of as if it were a living being that could die. Alternate translation: “All remembrance of them has stopped” or “There is no longer any remembrance of them” -9:6 c6yp rc://*/ta/man/translate/figs-abstractnouns All remembrance of them has perished 0 If your language does not use an abstract noun for the idea behind the word **remembrance**, you could express the same idea with the verb “remember.” Alternate translation: “No one remembers them at all” -9:7 x7xg rc://*/ta/man/translate/figs-metonymy Yahweh remains forever 0 “Remain” probably represents sitting on the throne as king. Alternate translation: “Yahweh sits on his throne forever” or “Yahweh rules forever” -9:7 h8nu rc://*/ta/man/translate/figs-metonymy he has established his throne for justice 0 The phrase “his throne” represents God’s rule. This could mean: (1) “He rules in order to judge people” or (2) “He rules over people justly” -9:8 pgg5 rc://*/ta/man/translate/figs-parallelism He will judge the world with righteousness & he will execute judgment for the nations with fairness 0 These two clauses express the same meaning. -9:8 dz3w rc://*/ta/man/translate/figs-metonymy He will judge the world with righteousness 0 Here “the world” refers to all the people in the world. Alternate translation: “He will judge all the people of the world righteously” -9:9 y7hd rc://*/ta/man/translate/figs-metaphor Yahweh also will be a stronghold for the oppressed 0 God is spoken of as if he were a place that people could go to for safety. Alternate translation: “Yahweh will also protect the oppressed” or “Yahweh will also provide safety for those who are oppressed” -9:10 mb1z rc://*/ta/man/translate/figs-metonymy Those who know your name 0 Here the words “your name” represent God. Alternate translation: “Those who know you” -9:10 dj61 do not abandon 0 Alternate translation: “do not forsake” or “do not leave” -9:11 nb7x who rules in Zion 0 Alternate translation: “who lives in Jerusalem” -9:11 i7js rc://*/ta/man/translate/figs-metonymy tell the nations 0 Here “the nations” represents the people of the nations. -9:12 lcs5 rc://*/ta/man/translate/figs-explicit For the God who avenges bloodshed remembers 0 What he remembers can be stated clearly. Alternate translation: “For the God who avenges bloodshed remembers those who were killed” or “For God remembers those who were killed and he punishes the killers” -9:12 wk9a he does not forget the cry 0 Alternate translation: “He does not ignore the cry” -9:13 j8i9 rc://*/ta/man/translate/figs-activepassive see how I am oppressed by those who hate me 0 This can be expressed in active form. Alternate translation: “see how those who hate me oppress me” or “see how badly my enemies treat me” -9:13 p41p rc://*/ta/man/translate/figs-metaphor you who can snatch me from the gates of death 0 Death is spoken of as if it were a city that had gates through which people enter it. If someone is near the gates of death, it means that he will die soon. Keeping someone from dying is spoken of as taking him away from the gates of that city. Alternate translation: “you who can rescue me from death” or “you who can keep me from dying” -9:15 re95 rc://*/ta/man/translate/figs-metaphor The nations have sunk down into the pit that they made 0 People dig pits so they can catch animals that fall into them. Here digging a pit represents making plans to destroy people. Alternate translation: “The nations are like people who dig a pit for others and then fall into it” -9:15 g4gq rc://*/ta/man/translate/figs-metaphor their feet are caught in the net that they hid 0 People hide nets so they can catch animals that get caught in them. Here hiding a net represents making plans to destroy people. Alternate translation: “they are like people who hide a net and get trapped in it” -9:16 fy3r rc://*/ta/man/translate/figs-nominaladj the wicked is ensnared by his own actions 0 Here “wicked” is a nominal adjective that refers to any wicked person. A wicked person acting to harm other people is spoken of as if the wicked person had made a trap and then fallen into it and been unable to escape. If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “when a wicked person tries to harm other people, his actions will end up harming him” (See also: [[rc://*/ta/man/translate/figs-metaphor]]) -9:16 z41t is ensnared 0 Alternate translation: “is trapped” -9:17 bw3u turned back 0 Alternate translation: “rejected” -9:17 wmb4 all the nations that forget God 0 This refers to “the wicked.” -9:18 f28n rc://*/ta/man/translate/figs-activepassive For the needy will not always be forgotten 0 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “God will not always forget the needy” or “God will remember the needy” -9:18 ln7u rc://*/ta/man/translate/figs-metaphor nor will the hope of the oppressed be forever dashed 0 Hopes are spoken of as if they were objects that could be broken or destroyed. Hopes being destroyed represents the things that people hope for never happening. Alternate translation: “and the oppressed will not hope forever without results” or “and someday what the oppressed hope for will happen” -9:19 zrv7 rc://*/ta/man/translate/figs-metonymy Arise 0 Getting up represents starting to do something. Alternate translation: “Do something” or “Take action” -9:19 dw6d man 0 people -9:19 f879 rc://*/ta/man/translate/figs-metonymy be judged 0 Here judging represents punishing. Alternate translation: “be punished” -9:19 dca3 rc://*/ta/man/translate/figs-metonymy in your sight 0 Here sight represents presence. Alternate translation: “in your presence” -9:19 xin9 rc://*/ta/man/translate/figs-activepassive may the nations be judged in your sight 0 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “judge the nations in your presence” or “take the nations into your presence and punish them” +9:intro zq96 0 # Psalm 09 General Notes\n\n## Type of psalm\n\nPsalm 9 is a psalm of praise.\n\n## Special concepts in this chapter\n\n### Yahweh’s protection\n\nGod is a protector. He is all-powerful and his enemies cannot withstand him.\n\n### Acrostic Psalm\n\nThis psalm along with Psalm 10 form an acrostic. Which means that each unit begins with a successive letter of the Hebrew alphabet.\n\n### One Psalm or two\n\nThis psalm has a superscription but Psalm 10 doesn’t. This fact and the acrostic nature of the two psalms has lead some scholars to believe these two psalms may have originally been written as one psalm.\n\n\n[overview](https://www.youtube.com/watch?v=VRQZ1eytMJ8)\n[exegetical 9](https://www.youtube.com/watch?v=MvT6YH3bkuI)\n[exegetical 10](https://www.youtube.com/watch?v=W4w8G32hfyI)\n[poetic](https://www.youtube.com/watch?v=moXvQUAMudo) +9:front w9iy For the chief musician 0 Alternate translation: “This is for the director of music to use in worship” +9:front nqw5 set to Muth Labben 0 This may refer to a style of music. +9:1 lr4k rc://*/ta/man/translate/figs-synecdoche בְּ⁠כָל־לִבִּ֑⁠י 1 Here, the **heart** represents the whole person. If another body part represents this in your culture you could use it or state the meaning clearly. Alternate translation: “with all my being” or “with my whole person” +9:1 f4r1 rc://*/ta/man/translate/figs-abstractnouns כָּל־נִפְלְאוֹתֶֽי⁠ךָ 1 If your language does not use an abstract noun for the idea of **wonders**, you could express the same idea in another way. Alternate translation: “all the marvelous things you do” or “all your marvelous actions” +9:2 z258 rc://*/ta/man/translate/figs-hendiadys אֶשְׂמְחָ֣ה וְ⁠אֶעֶלְצָ֣ה 1 The two words **rejoice** and **exult** may express a single idea. The word **exult** tells how the author is rejoicing. If it would be more natural in your language, you could express this meaning in a different way. Alternate translation: “I will rejoice exuberantly” +9:2 vh6j rc://*/ta/man/translate/figs-metonymy אֲזַמְּרָ֖ה שִׁמְ⁠ךָ֣ 1 Here, his **name** represents Yahweh: him, his reputation, and what he does. Alternate translation: “I will sing praise to you” +9:3 j685 rc://*/ta/man/translate/figs-metonymy מִ⁠פָּנֶֽי⁠ךָ 1 Here, **face** represents the presence of a person. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “from you” +9:3-4 e4sg rc://*/ta/man/translate/grammar-connect-logic-result מִ⁠פָּנֶֽי⁠ךָ & כִּֽי 1 The last part of verse 3 (**from your face**) and the first line of verse 4 give the reason why the **enemies turn back … stumble and perish**. Make sure this connection presented in a way that is clear in your language. Alternate translation: “. They do this because of your angry presence, // because” +9:4 ei1n עָ֭שִׂיתָ 1 Alternate translation: “you have ruled on” or “you have declared” or “you have accomplished” +9:4 xlh7 rc://*/ta/man/translate/figs-abstractnouns כִּֽי־עָ֭שִׂיתָ מִשְׁפָּטִ֣⁠י וְ⁠דִינִ֑⁠י & שׁוֹפֵ֥ט צֶֽדֶק 1 If your language does not use abstract nouns for the ideas of **justice**, **claim** and **righteousness**, you could express the same ideas in other ways. Alternate translation: “For you have answered me justly when I petitioned in your court … a righteous judge” +9:4 bcg6 rc://*/ta/man/translate/figs-hendiadys עָ֭שִׂיתָ מִשְׁפָּטִ֣⁠י וְ⁠דִינִ֑⁠י 1 The two words **justice** and **claim** may express a single idea. The word **justice** tells how Yahweh views the author’s legal **claim**. If it would be more natural in your language, you could express this meaning in a different way. Alternate translation: “you have ruled that my claim is just” or “you have answered my just claim” +9:4 nvz1 rc://*/ta/man/translate/figs-metonymy יָשַׁ֥בְתָּ לְ֝⁠כִסֵּ֗א 1 Here, **throne** represents kingship. Kings had authority to judge people, and they would sit on their throne when they judged. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “you are like a king who judged his people from his throne” or “you are a king” +9:4 z3ft יָשַׁ֥בְתָּ לְ֝⁠כִסֵּ֗א שׁוֹפֵ֥ט צֶֽדֶק 1 Alternate translation: “you are like a royal judge who always issues correct judgements from his throne” or “you sit on your judgment throne and judge righteously” +9:5 cw1j rc://*/ta/man/translate/figs-metaphor שְׁמָ֥⁠ם מָ֝חִ֗יתָ לְ⁠עוֹלָ֥ם וָ⁠עֶֽד 1 This could mean 1) Yahweh caused these people to be forgotten. Alternate translation: “you have caused them to be forgotten as if their name was blotted out” or “no one will ever remember them again”, 2) Yahweh will not give these people eternal life (other parts of the Bible speak of this as blotting them out from the Book of Life). Alternate translation: “you send them to eternal punishment”. Interpretation one is favored because of the end of verse 6 which is parallel with this verse. +9:5 bs94 מָ֝חִ֗יתָ 1 Alternate translation: “you erased” +9:5 t5xj rc://*/ta/man/translate/figs-doublet לְ⁠עוֹלָ֥ם וָ⁠עֶֽד 1 The terms **forever** and **ever** mean similar things. The author is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “eternally” +9:6 bqzr rc://*/ta/man/translate/grammar-collectivenouns הָֽ⁠אוֹיֵ֨ב ׀ תַּ֥מּוּ 1 In this verse, the word **enemy** is singular in form, but it refers to all enemies as a group. If it would be helpful in your language, you could say this plainly. Alternate translation: “The enemies are finished” +9:6 pv0y rc://*/ta/man/translate/figs-abstractnouns חֳרָב֗וֹת לָ֫⁠נֶ֥צַח 1 If your language does not use an abstract noun for the idea of **desolation**, you could express the same idea in another way. Alternate translation: “they are made desolate forever” or “you make them desolate forever” +9:6 b9n1 rc://*/ta/man/translate/figs-metaphor וְ⁠עָרִ֥ים נָתַ֑שְׁתָּ 1 Here, **cities** is spoken of as if it were a plant that could be **pulled up**. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “when you destroyed their cities” +9:6 pi7j rc://*/ta/man/translate/figs-metaphor אָבַ֖ד זִכְרָ֣⁠ם הֵֽמָּה 1 Here, **remembrance** is spoken of as if it were a living being that could die. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “All remembrance of them has stopped” or “There is no longer any remembrance of them” +9:6 c6yp rc://*/ta/man/translate/figs-abstractnouns אָבַ֖ד זִכְרָ֣⁠ם הֵֽמָּה 1 If your language does not use an abstract noun for the idea behind the word **remembrance**, you could express the same idea in another way. Alternate translation: “No one remembers them at all” +9:6 uumc rc://*/ta/man/translate/grammar-connect-logic-contrast הֵֽמָּה 1 The author ends this verse with an extra pronoun that creates an emphatic contrast between what happens to the **enemy** and Yahweh. In your translation, indicate this strong contrast in a way that is natural in your language. Alternate translation: “Now speaking of the enemy” +9:7 x7xg rc://*/ta/man/translate/figs-metonymy יֵשֵׁ֑ב 1 Here, to **sit** represents sitting on the throne as king. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “Yahweh reigns forever” or “Yahweh is king forever” +9:7 h8nu rc://*/ta/man/translate/figs-metonymy כּוֹנֵ֖ן לַ⁠מִּשְׁפָּ֣ט כִּסְאֽ⁠וֹ 1 The phrase **his throne** represents God’s rule. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “He rules in order to judge people” or “He rules over people justly” +9:7 ndc0 rc://*/ta/man/translate/figs-abstractnouns לַ⁠מִּשְׁפָּ֣ט 1 If your language does not use an abstract noun for the idea of **justice**, you could express the same idea in another way. Alternate translation: “to do justly” +9:8 pgg5 rc://*/ta/man/translate/figs-parallelism וְ⁠ה֗וּא יִשְׁפֹּֽט־תֵּבֵ֥ל בְּ⁠צֶ֑דֶק יָדִ֥ין לְ֝אֻמִּ֗ים בְּ⁠מֵישָׁרִֽים 1 These two phrases mean basically the same thing. Translate them according to the decisions your team has made regarding translating parallelism in Hebrew poetry. See the [book introduction](../front/intro.md) for more information. Alternate translation: “as for him, he will judge the world with righteousness, yes, he will adjudicate for the peoples with fairness” or “as for him, he will judge the people of world with righteousness and fairness” +9:8 dz3w rc://*/ta/man/translate/figs-metonymy תֵּבֵ֥ל 1 Here, **the world** refers to all the people in the world. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly Alternate translation: “everyone in the world” +9:8 timn rc://*/ta/man/translate/figs-abstractnouns בְּ⁠צֶ֑דֶק & בְּ⁠מֵישָׁרִֽים 1 If your language does not use abstract nouns for the ideas of **righteousness** and **fairness**, you could express the same ideas in other ways. Alternate translation: “righteously … fairly” +9:9 y7hd rc://*/ta/man/translate/figs-metaphor וִ֘⁠יהִ֤י יְהוָ֣ה מִשְׂגָּ֣ב לַ⁠דָּ֑ךְ מִ֝שְׂגָּ֗ב לְ⁠עִתּ֥וֹת בַּצָּרָֽה 1 Here, the author is speaking of **Yahweh** as if he were a place that people could go to for safety. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “And may Yahweh protect the oppressed, may he protect them in times with distress” or “And may Yahweh provide safety for those who are oppressed, making them safe in times with distress” +9:9 q41l rc://*/ta/man/translate/figs-abstractnouns לְ⁠עִתּ֥וֹת בַּצָּרָֽה 1 If your language does not use an abstract noun for the idea of **distress**, you could express the same idea in another way. Alternate translation: “for distressing times” +9:10 mb1z rc://*/ta/man/translate/figs-metonymy יוֹדְעֵ֣י שְׁמֶ֑⁠ךָ 1 Here, **your name** represents Yahweh and his reputation. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “those who know you” or “those who have heard what you do” +9:10 dj61 rc://*/ta/man/translate/figs-abstractnouns יוֹדְעֵ֣י & דֹרְשֶׁ֣י⁠ךָ 1 If your language does not use abstract nouns for the ideas of **knowers** and **seekers**, you could express the same ideas in other ways. Alternate translation: “people who know … people who seek you” +9:11 nb7x rc://*/ta/man/translate/figs-metonymy יֹשֵׁ֣ב 1 Here, being **the sitter** represents sitting on the throne as king. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “the crown wearer” or “the king” or “the ruler” +9:11 i7js rc://*/ta/man/translate/figs-abstractnouns זַמְּר֗וּ לַ֭⁠יהוָה & עֲלִֽילוֹתָֽי⁠ו 1 If your language does not use abstract nouns for the ideas of **praises** and **deeds**, you could express the same ideas in other ways. Alternate translation: “Praise Yahweh with a song … what he has done” or “Sing to praise Yahweh … the things he does” +9:12 p3fv rc://*/ta/man/translate/translate-unknown דֹרֵ֣שׁ דָּ֭מִים 1 Here, **the seeker** refers to the avenger of blood, who hunts down and kills a murderer. Yahweh is the avenger in this case. See Numbers 35 for more information. +9:12 lcs5 rc://*/ta/man/translate/figs-explicit אוֹתָ֣⁠ם זָכָ֑ר 1 The implication is that the **seeker of vengeance** will remember to avenge for the murder of **them** (the victims calling for justice). You could include this information if that would be helpful to your readers. Alternate translation: “remembered to avenge those who were murdered” +9:12 vrni rc://*/ta/man/translate/figs-abstractnouns דֹרֵ֣שׁ דָּ֭מִים אוֹתָ֣⁠ם 1 If your language does not use abstract nouns for the ideas of **seeker, vengeance** and **bloodshed**, you could express the same ideas in other ways. Alternate translation: “the one who seeks to avenge anyone who was murdered” +9:12 wk9a rc://*/ta/man/translate/figs-doublenegatives לֹֽא־שָׁ֝כַ֗ח 1 If it would be clearer in your language, you could use a positive expression to translate this double negative that consists of the negative particle **not** and the negative idea of **forget**. Alternate translation: “he surely remembers” +9:12 zawk עניים 1 Alternate translation: “the afflicted ones” or “the oppressed ones” +9:13 qnky rc://*/ta/man/translate/figs-abstractnouns חָֽנְנֵ֬⁠נִי & עָ֭נְיִ⁠י מִ⁠שֹּׂנְאָ֑⁠י 1 If your language does not use abstract nouns for the ideas of **mercy, affliction** and **haters**, you could express the same ideas in other ways. Alternate translation: “Be merciful to me … how I am afflicted by those who hate me” +9:13 yj30 rc://*/ta/man/translate/figs-explicit רְאֵ֣ה 1 The implication is that Yahweh will act, not just **see**. You could include this information if that would be helpful to your readers. Alternate translation: “Take action because of” +9:13 p41p rc://*/ta/man/translate/figs-metaphor מְ֝רוֹמְמִ֗⁠י מִ⁠שַּׁ֥עֲרֵי מָֽוֶת 1 Here, **death** is spoken of as if it were a city that had **gates** through which people enter it. If someone is near the **gates of death**, it means that he will die soon. Keeping someone from dying is spoken of as lifting him away from the gates of that city. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “O you who can rescue me from death” or “O you who can keep me from dying” +9:14 v8b1 rc://*/ta/man/translate/translate-unknown בְּ⁠שַֽׁעֲרֵ֥י 1 The **gate ** is the place of trade, business, justice, etc in the ancient city. If your readers would not be familiar with this, you could use the location where similar things happen in your area or you could use a more general term. Alternate translation: “in the central market” or “in the place of trade and settling legal disputes” +9:14 e5o9 rc://*/ta/man/translate/figs-abstractnouns תְּהִלָּ֫תֶ֥י⁠ךָ & בִּ⁠ישׁוּעָתֶֽ⁠ךָ 1 If your language does not use abstract nouns for the ideas of **praise** and **salvation**, you could express the same ideas in other ways. Alternate translation: “your praiseworthy deeds … because you saved me” or “the reasons to praise you … because you are a savior” +9:15 re95 rc://*/ta/man/translate/figs-metaphor טָבְע֣וּ ג֭וֹיִם בְּ⁠שַׁ֣חַת עָשׂ֑וּ בְּ⁠רֶֽשֶׁת־ז֥וּ טָ֝מָ֗נוּ נִלְכְּדָ֥ה רַגְלָֽ⁠ם 1 People dig pits so they can catch animals that fall into them. They also hide nets to catch animals. Here digging a **pit** or hiding a **net** represents making plans to destroy people. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “The nations are like people who dig a pit for others and then fall into it or like people who hide a net to catch people and then get caught in it” or “The nations get caught in their own traps.” +9:15 py2o rc://*/ta/man/translate/figs-parallelism טָבְע֣וּ ג֭וֹיִם בְּ⁠שַׁ֣חַת עָשׂ֑וּ בְּ⁠רֶֽשֶׁת־ז֥וּ טָ֝מָ֗נוּ נִלְכְּדָ֥ה רַגְלָֽ⁠ם 1 These two phrases mean basically the same thing. Translate them according to the decisions your team has made regarding translating parallelism in Hebrew poetry. See the [book introduction](../front/intro.md) for more information. +9:15-16 foe2 rc://*/ta/man/translate/grammar-connect-logic-result נ֤וֹדַ֨ע ׀ יְהוָה֮ מִשְׁפָּ֪ט עָ֫שָׂ֥ה & נוֹקֵ֣שׁ רָשָׁ֑ע 1 Both the cause and the result of everything else in verses 15-16 are in the sentence **Yahweh has revealed himself, he has done justice**. The cause of the wicked nations being trapped by their own traps is Yahweh doing justice, the result is that he is revealed as being just. In your translation, use a structure that makes these connections clear. Alternate translation: “This happens because Yahweh is acting justly toward them. Yahweh reveals himself by justly causing the wicked to be ensnared” +9:16 cp1a rc://*/ta/man/translate/figs-rpronouns נ֤וֹדַ֨ע 1 The word **himself** indicates that the object of the verb is the same as the subject of the verb. Use a way that is natural in your language to indicate that the same person fills two roles in the sentence. Alternate translation: “has revealed Yahweh” +9:16 oxtk rc://*/ta/man/translate/translate-unknown מִשְׁפָּ֪ט 1 If your language does not use an abstract noun for the idea of **justice**, you could express the same idea in another way. Alternate translation: “things justly” +9:16 s1zp rc://*/ta/man/translate/figs-activepassive בְּ⁠פֹ֣עַל כַּ֭פָּי⁠ו נוֹקֵ֣שׁ רָשָׁ֑ע 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “the wicked person harms himself by the wicked things he does” +9:16 ug1o rc://*/ta/man/translate/figs-abstractnouns בְּ⁠פֹ֣עַל כַּ֭פָּי⁠ו 1 If your language does not use an abstract noun for the idea of **works**, you could express the same idea in another way. Alternate translation: “by what he does” or “by his own evil deeds” +9:17 bw3u rc://*/ta/man/translate/writing-poetry יָשׁ֣וּבוּ 1 See how you translated the idea of **turn back** in [verse 3](../09/03.md), as this is likely connected. +9:17 tdfs rc://*/ta/man/translate/figs-idiom שְׁכֵחֵ֥י אֱלֹהִֽים 1 Here, **forgetful of God** is an idiom that means “they forget or ignore God.” If this phrase does not have that meaning in your language, you could use an idiom from your language that does have that meaning or state the meaning plainly. Alternate translation: “dismiss God” or “forget to honor and worship God” +9:17 wmb4 rc://*/ta/man/translate/grammar-connect-words-phrases כָּל־גּ֝וֹיִ֗ם שְׁכֵחֵ֥י אֱלֹהִֽים 1 This phrase probably further describes the **wicked ones.** If it would be helpful to your readers, you could show this relationship by using a fuller phrase. Alternate translation: “the wicked ones from all nations who are forgetful of God” +9:17 ql0t rc://*/ta/man/translate/figs-metonymy כָּל־גּ֝וֹיִ֗ם 1 Here, **nations** represents the people in the nations. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “people in every nation” +9:17-18 qi1h rc://*/ta/man/translate/writing-poetry 0 Verses 17-18 form a poetic device called a chiasm where the inner two lines parallel each other and the outer two lines also parallel each other. In this case this artistic device creates a strong contrast between the verses by contrasting forgetting God with his not forgetting the needy, and contrasts the death of the wicked with the hope of the afflicted which does not die. If you language has a poetic structure than can make contrasts stand out markedly like this consider using it here. +9:18 f28n rc://*/ta/man/translate/figs-activepassive לֹ֣א לָ֭⁠נֶצַח יִשָּׁכַ֣ח אֶבְי֑וֹן 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “God will not always forget the needy” +9:18 xgsc rc://*/ta/man/translate/figs-litotes לֹ֣א לָ֭⁠נֶצַח יִשָּׁכַ֣ח אֶבְי֑וֹן 1 The figure of speech here expresses a strongly positive meaning by using a negative word, **not**, together with an expression that is the opposite of the intended meaning. If it would be helpful in your language, you could express the positive meaning. Alternate translation: “the needy will be remembered eventually” +9:18 igk0 rc://*/ta/man/translate/figs-explicit תִּקְוַ֥ת ענוים תֹּאבַ֥ד לָ⁠עַֽד 1 The negation in the first clause of this verse carries over to the second half. Translate this in a way that both halves of the verse are negated (but making a positive statement by litotes as the previous note explains). Alternate translation: “indeed, the hope of the afflicted will not perish forever” or “neither will the hope of the afflicted perish forever” or (assuming the first half is translated positively) “the hope of the afflicted lives on” +9:18 ln7u rc://*/ta/man/translate/figs-metaphor תִּקְוַ֥ת ענוים תֹּאבַ֥ד לָ⁠עַֽד 1 Here, **hope** is spoken of as if it was something that could perish. This would mean that what they hope for does not happen. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “nor will the oppressed hope forever without results” or “someday what the afflicted hope for will happen” +9:19 zrv7 rc://*/ta/man/translate/figs-metonymy קוּמָ֣⁠ה 1 Getting up represents starting to do something. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “Take action” +9:19 f879 rc://*/ta/man/translate/figs-metonymy יִשָּׁפְט֥וּ ג֝וֹיִ֗ם 1 Here, judging includes punishing. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “let nations be judged and punished” +9:19 dca3 rc://*/ta/man/translate/figs-metonymy עַל־פָּנֶֽי⁠ךָ 1 Here, **on your face** represents in Yahweh’s presence, which can be considered in his courtroom (as in the UST). If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “In your presence” +9:19 xin9 rc://*/ta/man/translate/figs-activepassive יִשָּׁפְט֥וּ ג֝וֹיִ֗ם עַל־פָּנֶֽי⁠ךָ 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “judge the nations in your presence” or “take the nations into your presence and punish them” +9:20 hsuv rc://*/ta/man/translate/figs-metaphor שִׁ֘יתָ֤⁠ה יְהוָ֨ה ׀ מוֹרָ֗ה לָ֫⁠הֶ֥ם 1 Here, **terror** is spoken of as something that could be **put** to the wicked, meaning to cause them to feel **terror.** If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “Make them be terrified Yahweh!” or “Terrify them Yahweh!” +9:20 zejg rc://*/ta/man/translate/figs-metaphor יֵדְע֥וּ גוֹיִ֑ם אֱנ֖וֹשׁ הֵ֣מָּה 1 Here the author is speaking of **nations** as if they were living **human**s. There are two points: 1) nations do not last forever, they pass away or are mortal like humans and 2) the leaders of nations are not gods, but humans who die. In both instances, they need to recognize that Yahweh is the supreme, never-ending power. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “May nations know they are temporary” or “May wicked human kings stop pretending to be eternal gods” 10:intro h366 0 # Psalm 010 General Notes\n\n## Type of psalm\n\nPsalm 10 is a psalm of deliverance. (See: [[rc://*/tw/dict/bible/other/deliverer]])\n\n## Special concepts in this chapter\n\n### Evil people\n\nThe wicked people are prospering and think that God does not care. They think that he is not involved in these affairs. They destroy the innocent. The godly need God to come to their rescue and to punish the wicked people for the evil that they are doing to the good people. (See: [[rc://*/tw/dict/bible/kt/evil]], [[rc://*/tw/dict/bible/kt/innocent]] and [[rc://*/tw/dict/bible/kt/godly]] and [[rc://*/tw/dict/bible/kt/good]])\n\n### Second half of Psalm 9\n\nAs noted in the intro to the last psalm, this one is part of an acrostic poem. This psalm covers the last half on the Hebrew alphabet. It also does not have a superscription to introduce it. However, the psalms do separate well on the subjects they address. One addresses thanksgiving and praise whereas Psalm 10 is a lament. (See: [[rc://*/tw/dict/bible/kt/lament]]) 10:1 he97 rc://*/ta/man/translate/writing-poetry General Information: 0 # General Information:\n\nParallelism is common in Hebrew poetry. (See also: [[rc://*/ta/man/translate/figs-parallelism]]) 10:1 l729 rc://*/ta/man/translate/figs-rquestion Why, Yahweh, do you stand far off? Why do you hide yourself in times of trouble? 0 The speaker uses these questions to express his distress that God has not helped him. Alternate translation: “Yahweh, it seems as though you are far away from me and you hide from me whenever I am in trouble” (See also: [[rc://*/ta/man/translate/figs-metaphor]]) From 70e474f4b00a206b4393a9f22dcaaca8f9739a6b Mon Sep 17 00:00:00 2001 From: stephenwunrow Date: Sat, 23 Sep 2023 20:54:13 +0000 Subject: [PATCH 125/127] Merge stephenwunrow-tc-create-1 into master by stephenwunrow (#3536) Co-authored-by: stephenwunrow Co-committed-by: stephenwunrow --- tn_MRK.tsv | 537 +++++++++++++++++++++++++++++++++-------------------- 1 file changed, 332 insertions(+), 205 deletions(-) diff --git a/tn_MRK.tsv b/tn_MRK.tsv index 6345f5dc30..e7fc2fa241 100644 --- a/tn_MRK.tsv +++ b/tn_MRK.tsv @@ -619,7 +619,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 4:32 dywv rc://*/ta/man/translate/figs-explicit ὑπὸ τὴν σκιὰν αὐτοῦ 1 Here, the phrase **in its shadow** could imply that the birds are nesting: (1) in the lower branches of the plant, which are in the **shadow** of the higher branches. Alternate translation: “in its shadow in the lower branches” (2) on the ground that is in the **shadow** of the plant. Alternate translation: “in its shadow on the ground” 4:33-34 y7i2 rc://*/ta/man/translate/writing-endofstory καὶ τοιαύταις παραβολαῖς πολλαῖς, ἐλάλει αὐτοῖς τὸν λόγον, καθὼς ἠδύναντο ἀκούειν & χωρὶς δὲ παραβολῆς οὐκ ἐλάλει αὐτοῖς, κατ’ ἰδίαν δὲ τοῖς ἰδίοις μαθηταῖς, ἐπέλυεν πάντα 1 This sentence marks the end of Jesus’ teaching by summarizing how Jesus taught the crowds. Use a natural form in your language for expressing the conclusion of a speech. Alternate translation: “Before he stopped teaching them, he used many such parables to speak the word to them, just as they were able to hear; but he did not speak to them without a parable, but by himself he explained everything to his own disciples” 4:33 nfck rc://*/ta/man/translate/figs-metonymy τὸν λόγον 1 Mark is using the term **word** to mean the gospel, which Jesus preached using words. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the gospel” -4:33 vofc rc://*/ta/man/translate/writing-pronouns αὐτοῖς 1 +4:33 vofc rc://*/ta/man/translate/writing-pronouns αὐτοῖς 1 The pronoun **them** refers to the people who were there with him, not just the disciples. If this is not clear for your readers, you could refer to these people more directly. Alternate translation: “to the crowds” or “to the people who were near him” 4:33 u82i rc://*/ta/man/translate/figs-explicit καθὼς ἠδύναντο ἀκούειν 1 Here Mark could mean that: (1) Jesus told his audience as much as he knew that they could **hear**. Alternate translation: “teaching them all the things that they were able to hear” (2) Jesus spoke to his audience in a way that he knew they could **hear**. Alternate translation: “teaching them in a way that they could hear” 4:33 kol8 rc://*/ta/man/translate/figs-explicit ἀκούειν 1 Here Mark uses the word **hear** to refer to both hearing and understanding. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “to realize what he meant” 4:34 oo4t rc://*/ta/man/translate/figs-doublenegatives χωρὶς & παραβολῆς οὐκ ἐλάλει αὐτοῖς 1 If it would be clearer in your language, you could use a positive expression to translate this double negative that consists of the negative word **not** and the negative preposition **without**. Alternate translation: “he was only speaking to them with a parable”\n @@ -889,7 +889,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 6:15 s5cq rc://*/ta/man/translate/figs-ellipsis προφήτης 1 These people are leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “He is a prophet” 6:15 xnin rc://*/ta/man/translate/figs-explicit εἷς τῶν προφητῶν 1 Here these people are referring to the famous **prophets** who lived many years earlier. There are many stories in the Old Testament about the amazing things these **prophets** did and said. If it would be helpful in your language, you could refer to these specific **prophets** more explicitly. Alternate translation: “one of the famous prophets from the Scriptures” or “one of the ancient prophets” 6:16 a5hb rc://*/ta/man/translate/figs-explicitinfo ὃν ἐγὼ ἀπεκεφάλισα, Ἰωάννην οὗτος ἠγέρθη 1 Here, the phrase **this one** refers directly back to **{The one} whom I beheaded, John**. Herod expresses the idea in this way to introduce the person he is talking about and then explain what he thinks has happened to that person. If stating the topic and then referring back to it with the phrase **this one** would be redundant in your language, you could omit the redundant information. Alternate translation: “The one whom I beheaded, John, has been raised” -6:16 tc0t rc://*/ta/man/translate/figs-explicit 1 Herod is implying that Jesus is actually **John**, who **has been raised** and now goes by the name Jesus. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “This man Jesus is actually the one whom I beheaded, John, who has been raised” or “The one whom I beheaded, John, this one has been raised and is now called Jesus” +6:16 tc0t rc://*/ta/man/translate/figs-explicit ὃν ἐγὼ ἀπεκεφάλισα, Ἰωάννην οὗτος ἠγέρθη 1 Herod is implying that Jesus is actually **John**, who **has been raised** and now goes by the name Jesus. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “This man Jesus is actually the one whom I beheaded, John, who has been raised” or “The one whom I beheaded, John, this one has been raised and is now called Jesus” 6:16 ym2w rc://*/ta/man/translate/figs-explicit ἐγὼ ἀπεκεφάλισα 1 Here Herod implies that he had his soldiers behead John. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “my soldiers beheaded” or “I had my soldiers behead” 6:16 oidb rc://*/ta/man/translate/figs-idiom οὗτος ἠγέρθη 1 See how you expressed the similar phrase in [6:14](../06/14.md). Alternate translation: “has been restored to life” 6:16 n6nq rc://*/ta/man/translate/figs-activepassive οὗτος ἠγέρθη 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, Herod could be implying that: (1) God did it. Alternate translation: “God has raised this one” (2) John himself did it. Alternate translation: “this one has risen” @@ -1780,7 +1780,7 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 10:26 mba6 rc://*/ta/man/translate/translate-textvariants πρὸς αὐτόν 1 Some ancient manuscripts read **to him**. The ULT follows that reading. Other ancient manuscripts read “to themselves.” If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. 10:26 fjex rc://*/ta/man/translate/figs-rquestion καὶ τίς δύναται σωθῆναι? 1 The disciples are using the question form to express their astonishment. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “So it seems that no one is able to be saved.” or “So no one is able to be saved!” 10:26 fn25 rc://*/ta/man/translate/figs-activepassive τίς δύναται σωθῆναι 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who would do the action, it is clear from the context that it would be God. Alternate translation: “who can receive salvation” or “whom will God save” -10:27 xo97 rc://*/ta/man/translate/grammar-connect-logic-result 1 If it would be more natural in your language, you could reverse the order of these sentences, since the second sentence gives the reason for the result that the first sentence describes. Alternate translation: “All things are possible with God. Because of that, with men it is impossible, but not with God” +10:27 xo97 rc://*/ta/man/translate/grammar-connect-logic-result παρὰ ἀνθρώποις ἀδύνατον, ἀλλ’ οὐ παρὰ Θεῷ; πάντα γὰρ δυνατὰ παρὰ τῷ Θεῷ 1 If it would be more natural in your language, you could reverse the order of these sentences, since the second sentence gives the reason for the result that the first sentence describes. Alternate translation: “All things are possible with God. Because of that, with men it is impossible, but not with God” 10:27 fhsq παρὰ ἀνθρώποις & παρὰ Θεῷ & παρὰ τῷ Θεῷ. 1 Alternate translation: “For men … for God … for God” 10:27 vfyb rc://*/ta/man/translate/figs-gendernotations ἀνθρώποις 1 Although the term **men** is masculine, Jesus is using the word in a generic sense that includes both men and women. If it would be helpful in your language, you could use a phrase that makes this clear. Alternate translation: “humans” 10:27 jg4j rc://*/ta/man/translate/figs-explicit ἀδύνατον 1 Here Jesus is referring back to what the disciples asked about whether anyone can be saved (see [10:26](../10/26.md)). If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “being saved is impossible” @@ -2544,214 +2544,341 @@ front:intro r2f2 0 # Introduction to the Gospel of Mark\n\n## Part 1: General 13:36 mh8t rc://*/ta/man/translate/figs-metaphor καθεύδοντας 1 Here Jesus speaks of people who are not ready for his return as if they were **sleeping**. If it would be helpful in your language, you could use a comparable metaphor or state the meaning plainly. Alternate translation: “like someone who is asleep” or “unprepared for his return” or “not being watchful” 13:37 wmic rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the word **But** introduces a further development of what Jesus has been saying. If it would be helpful in your language, you could use a word or phrase that introduces a development in what someone is saying, or you could leave **But** untranslated. Alternate translation: “Indeed,” 13:37 rbkd rc://*/ta/man/translate/figs-nominaladj πᾶσιν 1 Jesus is using the adjective **all** as a noun to mean all people. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “to every person” or “all men and women” -14:intro uk36 0 # Mark 14 General Notes\n\n## Structure and Formatting\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in 14:27, 62, which are words from the Old Testament.\n\n## Special Concepts in this Chapter\n\n### The meaning of the “body” and “blood” of Jesus\n\n[Mark 14:22–25](./22.md) describes Jesus’ last meal with his followers. During this meal, Jesus said of the bread, “This is my body,” and of the wine, “This is my blood of the covenant, which is being poured out for many.” As Jesus instructed, Christian churches around the world re-enact this meal regularly, calling it “the Lord’s Supper,” the “Eucharist”, or “Holy Communion.” But they have different understandings of what Jesus meant by these sayings. Some churches believe that Jesus was speaking and that he meant that the bread and wine represented his body and blood. Other churches believe that he was speaking literally and that the actual body and blood of Jesus are really present in the bread and wine of this ceremony. Translators should be careful not to let how they understand this issue affect how they translate this passage.\n\n### The new covenant\n\nSome people think that Jesus established the new covenant during the supper. Others think he established it after he went up to heaven. Others think it will not be established until Jesus comes again. Your translation should say no more about this than ULT does. (See: [[rc://*/tw/dict/bible/kt/covenant]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### The historic present\n\nTo call attention to a development in the story, Mark uses the present tense in past narration. In this chapter, the historic present occurs in verses 12, 13, 17, 27, 30, 32, 33, 34, 37, 41, 43, 45, 51, 53, 61, 63, 66, 67. If it would not be natural to do that in your language, you could use the past tense in your translation. (See: [[rc://*/ta/man/translate/translate-tense]])\n\n### Abba, Father\n\n“Abba” is an Aramaic word that the Jews used to speak to their fathers. Mark writes it as it sounds and then translates it. (See: [[rc://*/ta/man/translate/translate-transliterate]])\n\n### “Son of Man”\n\nJesus refers to himself as the “Son of Man” in this chapter ([Mark 14:20](../mrk/14/20.md)). Your language may not allow people to speak of themselves as if they were speaking about someone else. (See: [[rc://*/tw/dict/bible/kt/sonofman]] and [[rc://*/ta/man/translate/figs-123person]]) -14:1 hwb4 rc://*/ta/man/translate/writing-background δὲ 1 # Connecting Statement:\n\nMark uses the word **Now** to introduce background information that will help readers understand what happens next in the story. Use a natural way in your language for introducing background information. -14:1 xa8f rc://*/ta/man/translate/figs-explicit ἦν δὲ τὸ Πάσχα καὶ τὰ Ἄζυμα μετὰ δύο ἡμέρας. καὶ ἐζήτουν οἱ ἀρχιερεῖς καὶ οἱ γραμματεῖς 1 During **the Festival of Unleavened Bread** the Jews did not eat bread that was made with yeast. You could translate this phrase as either a description or as a name. Alternate translation: “Now it was two days before the beginning of the Passover and the festival during which the Jews did not eat any bread that was made with yeast. The chief priests and the scribes were seeking” -14:1 ve8f rc://*/ta/man/translate/writing-pronouns αὐτὸν ἐν δόλῳ κρατήσαντες, ἀποκτείνωσιν 1 Here, both uses of the pronoun **him** refer to Jesus. If it would be helpful in your language, you could say the meaning explicitly. Alternate translation: “they could seize Jesus by deceit and kill him” -14:1 qtym rc://*/ta/man/translate/figs-explicit ἀποκτείνωσιν 1 These leaders did not have the authority to execute Jesus themselves. Rather, they were hoping to get others to kill him. Alternate translation: “they might cause Jesus to be put to death” or “they could have Jesus killed” -14:2 em4q rc://*/ta/man/translate/writing-pronouns ἔλεγον γάρ 1 The pronoun **they** refers to “the chief priests and the scribes” mentioned in the previous verse. If it would be helpful in your language, you could say the meaning explicitly. Alternate translation: “For the chief priests and the scribes were saying to one another” -14:2 fk19 rc://*/ta/man/translate/figs-explicit μὴ ἐν τῇ ἑορτῇ 1 The phrase **Not during the festival** refers to not arresting Jesus during the festival. If it would be helpful in your language, you could indicate that explicitly. Alternate translation: “We must not arrest him during the festival” or “We should not arrest him during the festival” +14:intro uk36 0 # Mark 14 General Notes\n\n## Structure and Formatting\n\n5. The death of Christ and the empty tomb (14:1–16:8)\n * The chief priests and scribes plan to kill Jesus (14:1–2)\n * A woman anoints Jesus (14:3–9)\n * Judas agrees to hand Jesus over (14:10–11)\n * Jesus’ last meal with his disciples (14:12–25)\n * Jesus predicts that his disciples will deny him (14:26–31)\n * Jesus prays in Gethsemane (14:32–42)\n * Judas hands Jesus over, and the disciples flee (26:43–52)\n * Jesus’ trial before the Jewish council (14:53–65)\n * Peter denies Jesus three times (14:66–72)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in [14:27](../14/27.md), which is a quote from [Zechariah 13:7](../zec/13/07.md).\n\n## Special Concepts in this Chapter\n\n### Perfumed oil\n\nIn [14:3–9](../14/03.md), a woman anoints Jesus with perfumed oil. The kind that the woman uses was very expensive. People would use these oils to make themselves look and smell good. Also, they used oils to anoint corpses before they buried them, possibly to keep them from smelling. In this story, the woman uses the oil to honor Jesus, and Jesus also interprets it as a preparation for his burial. Make sure that your readers understand what anointing with this kind of oil means. (See: [[rc://*/tw/dict/bible/other/oil]])\n\n### Denying Jesus\n\nThroughout this chapter, Jesus and his disciples speak about “denying” Jesus. If a disciple denies Jesus, the disciple claims to have no connection with Jesus, neither knowing nor following him. Consider how you might naturally express this idea in your language.\n\n### Jesus’ trial before the Jewish council\n\nIn [14:53–65](../14/53.md), Mark narrates Jesus’ trial before the Jewish council. Since Jerusalem was governed by the Roman empire, the Roman governor, Pilate, was the only one who could actually have someone executed. So, the Jewish council needed to find evidence against Jesus that proved that he did something for which the Roman governor would execute him. This trial, then, was a preliminary step. They first needed to find good evidence to condemn Jesus, and then they needed to present evidence to the Roman governor that would lead to him executing Jesus. While you should not explain all these details in your translation, make sure that your translation does fit with this general idea.\n\n### The Son of Man coming on the clouds of heaven\n\nIn [14:62](../14/62.md), Jesus indicates that he, the Son of Man, will “come” on the clouds of heaven. However, he does not indicate the location to which he will “come.” Christians debate whether Jesus is describing his return to earth or his enthronement in heaven. If possible, your translation should allow for both possibilities. See the notes on this verse for translation options.\n\n## Important Figures of Speech in this Chapter\n\n### Body and bread, blood and cup\n\nIn [14:22–25](../14/22.md), Jesus identifies bread as “my body” and wine in a cup as “my blood of the covenant.” These statements can be understood in at least three primary ways: (1) the bread and wine somehow become Jesus’ body and blood; (2) Jesus’ body and blood are present, physically or spiritually, in the bread and wine; or (3) the bread and wine memorialize or symbolize Jesus’ body and blood. Christians are divided on this question, and statements that link body and blood to bread and wine are very significant in the Bible and in Christian teaching. For these reasons, it is best to preserve these statements without expressing them as similes or in another nonfigurative way. If you must express them in another way, see the notes on [14:22–25](../14/22.md) for translation possibilities. (See: [[rc://*/ta/man/translate/figs-metaphor]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### Singular and plural forms of “you”\n\nMany of the forms of “you” in this chapter appear when Jesus is talking to groups of people. Because of this, most forms of “you” in this chapter are plural. You should assume forms of “you” are plural unless a note specifies that the form is singular. (See: [[rc://*/ta/man/translate/figs-yousingular]])\n\n### The historic present\n\nTo call attention to a development in the story, Mark uses the present tense in past narration. In this chapter, the historic present occurs in verses 12, 13, 17, 27, 30, 32, 33, 34, 37, 41, 43, 45, 51, 53, 61, 63, 66, 67. If it would not be natural to do that in your language, you could use the past tense in your translation. (See: [[rc://*/ta/man/translate/translate-tense]])\n\n### Abba, Father\n\nIn [14:36](../14/36.md), Mark indicates that Jesus says “Abba, Father” when he prays. “Abba” is an Aramaic word that the Jews used to speak to their fathers. Mark writes it as it sounds. The word that follows, which is the word for “father” in Greek, could be Mark’s explanation of what “Abba” means. On the other hand, Jesus might have used this Greek word in his prayer. If possible, spell out “Abba” as it sounds in your language and then use the word you use to translate “Father” when it refers to God. See the notes on this verse for translation options. (See: [[rc://*/ta/man/translate/translate-transliterate]])\n\n### Judas’ kiss for Jesus\n\nIn [14:44–45](../14/44.md), Mark describes how Judas kissed Jesus so the soldiers would know whom to arrest. In this culture, when men greeted other men who were family or friends, they would kiss them, probably on one cheek or on both cheeks. If men would not greet each other with a kiss in your culture, you could explain the purpose of the kiss, or you could translate the expression in a more general way. See the notes on these verses for translation options. (See: [[rc://*/tw/dict/bible/other/kiss]])\n +14:1 hwb4 rc://*/ta/man/translate/writing-background δὲ 1 Mark uses the word **Now** to introduce background information that will help readers understand what happens next in the story. Use a natural way in your language for introducing background information. Alternate translation: “Meanwhile,” +14:1 xa8f rc://*/ta/man/translate/figs-explicit τὸ Πάσχα καὶ τὰ Ἄζυμα 1 Here Mark’s readers would have known that **the Passover** was a festival that took place on the first day of the week-long celebration named **the Festival of Unleavened Bread**. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “the first day of the Festival of Unleavened Bread, the Passover,” or “the Passover, the first day of hte Festival of Unleavened Bread,” +14:1 ve8f rc://*/ta/man/translate/figs-abstractnouns ἐν δόλῳ 1 If your language does not use an abstract noun for the idea of **deceit**, you could express the same idea in another way. Alternate translation: “deceitfully” or “cleverly” +14:1 qtym rc://*/ta/man/translate/figs-explicit ἀποκτείνωσιν 1 Here Mark implies that the chief priests and elders would have other people **kill** Jesus. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “they might have him killed” +14:2 d5oz rc://*/ta/man/translate/grammar-connect-logic-result γάρ 1 Here, the word **For** introduces a reason why the chief priests and scribes wanted to seize Jesus “by deceit.” If it would be helpful in your language, you could use a word or phrase that introduces a reason or basis for something, or you could leave **For** untranslated. Alternate translation: “They were seeking a way to do this by deceit because” or “Here is why they needed to be deceptive:” +14:2 w7g6 rc://*/ta/man/translate/figs-quotations ἔλεγον & μὴ ἐν τῇ ἑορτῇ, μήποτε ἔσται θόρυβος τοῦ λαοῦ 1 It may be more natural in your language to have an indirect quotation here. Alternate translation: “they were saying that they would not do it during the festival, so that there would not be a riot of the people” +14:2 em4q rc://*/ta/man/translate/writing-pronouns ἔλεγον 1 The pronoun **they** refers to “the chief priests and the scribes” mentioned in the previous verse. If it would be helpful in your language, you could say the meaning explicitly. Alternate translation: “the chief priests and the scribes were saying” +14:2 fk19 rc://*/ta/man/translate/figs-explicit μὴ ἐν τῇ ἑορτῇ 1 The phrase **Not during the festival** refers to not arresting Jesus during the festival. If it would be helpful in your language, you could indicate that explicitly. Alternate translation: “We must not arrest him during the festival” +14:2 fsxr rc://*/ta/man/translate/figs-explicit τῇ ἑορτῇ 1 Here, the **festival** refers to the Passover and the Festival of Unleavened Bread, as indicated in [14:1](../14/01.md). If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “the festival of Passover and Unleavened Bread” or “the Festival of Unleavened Bread, including the Passover” +14:2 dzh1 rc://*/ta/man/translate/figs-explicit τοῦ λαοῦ 1 This means specifically the great crowds of **people** who were in the city of Jerusalem and who liked Jesus. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “of the people who listen to Jesus” or “of the people who are here who follow Jesus” +14:3 zuhe rc://*/ta/man/translate/writing-newevent καὶ 1 Here, the word **And** introduces the next major event in the story. This event most likely happened about the same time as the chief priests and scribes were planning how to kill Jesus. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **And** untranslated. Alternate translation: “Meanwhile,” 14:3 owfp rc://*/ta/man/translate/writing-pronouns καὶ ὄντος αὐτοῦ ἐν Βηθανίᾳ, ἐν τῇ οἰκίᾳ Σίμωνος τοῦ λεπροῦ, κατακειμένου αὐτοῦ 1 Both uses of the pronoun **he** refer to Jesus. If it would be helpful in your language, you could say the meaning explicitly. Alternate translation: “And Jesus being in Bethany in the house of Simon the leper, Jesus reclining to eat” -14:3 bf84 rc://*/ta/man/translate/translate-names Σίμωνος τοῦ λεπροῦ 1 The word **Simon** is the name of a man. This man previously had leprosy but no longer had this disease. If this man had still had leprosy, he would have been considered ceremonially unclean in this society and would not have been allowed to enter the presence of people who did not have leprosy. This is a different man than Simon Peter and Simon the Zealot. Alternate translation: “Simon, the man who formerly had leprosy” -14:3 hh81 λεπροῦ 1 See how you translated the term “leper” in [1:40](../01/40.md). -14:3 sh4s rc://*/ta/man/translate/translate-unknown κατακειμένου αὐτοῦ 1 In this culture, the manner of eating at a feast or dinner party was to lie on a couch and prop oneself up with the left arm on some pillows. Alternate translation: “while he is lying on a banqueting couch to eat” -14:3 nl8f rc://*/ta/man/translate/translate-unknown ἀλάβαστρον 1 The word **alabaster** is the name of a soft, white stone. People stored precious and valuable items in jars made from alabaster. Alternate translation: “a jar made of soft, white stone” -14:3 hk2p rc://*/ta/man/translate/translate-unknown μύρου & πολυτελοῦς 1 This **oil** had fragrant additives. To make a themselves have a nice smell, people would rub the oil on themselves or sprinkle their clothing with it. Alternate translation: “of expensive oil with perfume in it” -14:3 fqa9 rc://*/ta/man/translate/translate-unknown μύρου, νάρδου πιστικῆς πολυτελοῦς 1 The **perfumed oil** was made from the roots of a **nard** plant, which is sometimes called “spikenard.” If your readers would not be familiar with **nard** plants, you could use a general expression. Alternate translation: “of highly valued scented oil made from spikenard roots” or “containing costly perfumed oil distilled from the nard roots” -14:3 rw4f rc://*/ta/man/translate/figs-possession μύρου, νάρδου πιστικῆς πολυτελοῦς 1 In this phrase, the second occurrence of the word **of** is used to describe **perfumed oil** that is “made from” **very precious pure nard**. If this use of the possessive **of** would be confusing in your language, you could use a different expression. Alternate translation: “containing very precious perfumed oil of pure nard” -14:3 yb3w πολυτελοῦς 1 Alternate translation: “very precious” -14:4 v57p rc://*/ta/man/translate/figs-rquestion εἰς τί ἡ ἀπώλεια αὕτη τοῦ μύρου γέγονεν? 1 These people are using a rhetorical question to emphasize that they thought the perfumed oil should not have been poured on Jesus. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “This woman wasted that perfumed oil!” -14:4 g9qw rc://*/ta/man/translate/figs-ellipsis εἰς τί 1 Mark’s quotation is leaving out some of the words that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the context. Alternate translation: “For what reason” -14:4 gjmg rc://*/ta/man/translate/translate-unknown μύρου 1 See how you translated the phrase **perfumed oil** in [14:3](../14/03.md). -14:5 xfzs rc://*/ta/man/translate/translate-unknown τὸ μύρον 1 See how you translated the phrase **perfumed oil** in [14:3](../14/03.md). -14:5 y113 rc://*/ta/man/translate/figs-activepassive ἠδύνατο & τοῦτο τὸ μύρον πραθῆναι 1 Mark wants to show his readers that those present were mainly concerned about money. If your readers would not understand this use of the passive form here, you could state this in active form. Alternate translation: “we could have sold this perfume” or “she could have sold this perfume” -14:5 t4p8 rc://*/ta/man/translate/translate-bmoney δηναρίων τριακοσίων 1 See how you translated the word **denarii** in [6:37](../06/37.md). -14:5 h62k rc://*/ta/man/translate/figs-nominaladj δοθῆναι τοῖς πτωχοῖς 1 Here, the adjective **poor** is being used as a noun in order to describe a group of people. Your language may use adjectives in the same way. If not, you could translate this with a noun phrase. Alternate translation: “the money given to people who are poor” -14:5 k83q rc://*/ta/man/translate/figs-explicit δοθῆναι τοῖς πτωχοῖς 1 Here, the word **given** refers to giving the money which could be made from the sale of the perfumed oil. If it would be helpful in your language, you could express that explicitly, as modeled by the UST. -14:5 kmpd καὶ ἐνεβριμῶντο αὐτῇ 1 Alternate translation: “And then they spoke harshly to her because of what she had done” -14:6 r9wt rc://*/ta/man/translate/figs-rquestion τί αὐτῇ κόπους παρέχετε? 1 With the question **Why are you causing trouble for her?**, Jesus is not asking for information, but rather, he is using the question form here to rebuke the guests who are troubling this woman regarding what she has done for Jesus. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “You should not trouble her!” -14:6 f4yj rc://*/ta/man/translate/figs-abstractnouns καλὸν ἔργον 1 If your language does not use an abstract noun for the idea of **work**, you can express the same idea in another way, as modeled by the UST. -14:7 tc3j rc://*/ta/man/translate/figs-nominaladj τοὺς πτωχοὺς 1 See how you translated the phrase **the poor** in [14:5](../14/05.md). Alternate translation: “people who are poor” -14:9 vr3w ἀμὴν & λέγω ὑμῖν 1 See how you translated the statement **truly I say to you** in [3:28](../03/28.md). -14:9 ysc5 rc://*/ta/man/translate/figs-activepassive ὅπου ἐὰν κηρυχθῇ τὸ εὐαγγέλιον 1 If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. If you must state who did the action, Jesus implies that “his followers” will be the ones doing it. Alternate translation: “wherever my followers preach the gospel” -14:9 ljh1 rc://*/ta/man/translate/figs-activepassive καὶ ὃ ἐποίησεν αὕτη, λαληθήσεται 1 If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. If you must state who did the action, Jesus implies that “his followers” will be the ones doing it. Alternate translation: “my followers will speak also of what she has done” -14:9 u2ar rc://*/ta/man/translate/figs-abstractnouns μνημόσυνον 1 If your language does not use an abstract noun for the idea of **remembrance**, you can express the same idea with a verbal form, as modeled by the UST, or you can express the same idea in another way that is natural in your language. -14:10 br8z rc://*/ta/man/translate/translate-names Ἰούδας Ἰσκαριὼθ 1 See how you translated the name **Judas Iscariot** in [Mark 3:19](../mrk/03/19.md). -14:10 tq5a rc://*/ta/man/translate/figs-nominaladj τῶν δώδεκα 1 See how you translated the phrase **the Twelve** in [3:16](../03/16.md). -14:10 z71f rc://*/ta/man/translate/figs-explicit ἵνα αὐτὸν παραδοῖ αὐτοῖς 1 **Judas** did not deliver Jesus to the **chief priests** yet. Rather, he went to make such arrangements with them. If it would be helpful in your language, you could express that explicitly. Alternate translation: “in order to arrange with them that he would hand Jesus over to them” -14:10 hmhr ἵνα αὐτὸν παραδοῖ αὐτοῖς 1 Alternate translation: “to help them arrest Jesus” -14:10 khvb αὐτὸν παραδοῖ 1 See how you translated the phrase “handed him over” in [3:19](../03/19.md). -14:10 u2ec rc://*/ta/man/translate/writing-pronouns αὐτὸν 1 The pronoun **him** refers to Jesus. If it would be helpful in your language, you could say that explicitly. Alternate translation: “Jesus” -14:11 kzk1 rc://*/ta/man/translate/figs-explicit οἱ δὲ ἀκούσαντες 1 It may be helpful to your readers to state explicitly what the chief priests **heard**. Alternate translation: “But the chief priests, when they heard that Judas Iscariot was willing to betray Jesus to them” -14:11 m4il rc://*/ta/man/translate/figs-metonymy αὐτῷ ἀργύριον δοῦναι 1 Mark is speaking of money by reference to the precious metal, **silver**, that gives money its value. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “to pay money to Judas for doing this” -14:11 f7ek rc://*/ta/man/translate/writing-pronouns ἐζήτει 1 The pronoun **he** refers to Judas Iscariot. If it would be helpful in your language, you could say that explicitly. Alternate translation: “Judas Iscariot was seeking” -14:11 jrym rc://*/ta/man/translate/writing-pronouns αὐτὸν 1 The second occurrence of the pronoun **him** in this verse refers to Jesus. If it would be helpful in your language, you could say the meaning explicitly, as modeled by the UST. -14:12 vxax rc://*/ta/man/translate/figs-explicit τῇ πρώτῃ ἡμέρᾳ τῶν Ἀζύμων 1 This was the **first day** of the seven-day festival described in [14:1](../14/01.md). You could translate this as either a description or as a name, depending on what you did there. Alternate translation: “on the first day of the Festival of Unleavened Bread” or “on the day when the Jews removed all bread made with yeast from their homes” -14:12 bel5 rc://*/ta/man/translate/figs-metonymy φάγῃς τὸ Πάσχα 1 Jesus’ disciples are using the name of this part of the festival, **Passover** to refer to the meal that people shared on that occasion. If it would be helpful in your language, you could use plain language. Alternate translation: “the Passover meal” +14:3 hh81 rc://*/ta/man/translate/figs-explicit Σίμωνος τοῦ λεπροῦ 1 Here Mark could be implying that: (1) **Simon** had once been a **leper** but had been healed. Alternate translation: “of Simon, who had been healed of leprosy” (2) the house was owned by **Simon**, who was a **leper**, but he did not live there. Alternate translation: “owned by Simon the leper” (3) **the leper** was a nickname for **Simon**, who did not actually have leprosy. Alternate translation: “of Simon, who was nicknamed ‘the leper’” +14:3 bf84 rc://*/ta/man/translate/translate-names Σίμωνος 1 The word **Simon** is the name of a man. This is a different man than Simon Peter and Simon the Zealot. +14:3 sh4s rc://*/ta/man/translate/translate-unknown κατακειμένου αὐτοῦ 1 In Jesus’ culture, people would usually recline, or lay on one side, when they were eating. If it would be helpful in your language, you could refer to the position in which people eat in your culture, or you could just refer to eating. Alternate translation: “he sitting down to eat” or “he eating”\n +14:3 s5v0 rc://*/ta/man/translate/writing-participants ἦλθεν γυνὴ ἔχουσα ἀλάβαστρον μύρου, νάρδου πιστικῆς πολυτελοῦς 1 Here Mark introduces a woman into the story. If your language has its own way of introducing new participants, you could use it here in your translation. Alternate translation: “there was a woman who had an alabaster jar of very precious perfumed oil of pure nard. She came to Jesus” +14:3 pkwr rc://*/ta/man/translate/figs-possession ἀλάβαστρον μύρου, νάρδου πιστικῆς πολυτελοῦς 1 Mark is using the possessive form to describe **an alabaster jar** that is filled with **very precious perfumed oil**, which he identifies as **pure nard**. If it would be helpful in your language, you could express the ideas in another way. Alternate translation: “an alabaster jar full of very precious perfumed oil, specifically nard” +14:3 nl8f rc://*/ta/man/translate/translate-unknown ἀλάβαστρον 1 The word **alabaster** is the name of a soft, white stone. People stored precious and valuable items in jars made from alabaster. If your readers would not be familiar with this type of stone, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “a white stone jar” +14:3 hk2p rc://*/ta/man/translate/translate-unknown μύρου & πολυτελοῦς 1 This **oil** had fragrant additives. To make a themselves have a nice smell, people would rub the oil on themselves or sprinkle their clothing with it. Mark indicates that this was particularly **precious** oil. If your readers would not be familiar with this type of oil, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “of very precious oil with perfume in it” +14:3 yb3w πολυτελοῦς 1 Alternate translation: “very expensive” +14:3 fqa9 rc://*/ta/man/translate/translate-unknown νάρδου πιστικῆς 1 Here Mark indicates that the **oil** was made from the roots of a **nard** plant, which is sometimes called “spikenard.” If your readers would not be familiar with **nard** plants, you could use a descriptive phrase or a more general expression. Alternate translation: “of pure extract from spikenard roots” or “made only from plant roots” +14:4 cuof rc://*/ta/man/translate/grammar-connect-words-phrases δέ 1 Here, the word **But** introduces the next thing that happened. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **But** untranslated. Alternate translation: “Then” +14:4 attu rc://*/ta/man/translate/figs-explicit ἀγανακτοῦντες πρὸς ἑαυτούς 1 Here Mark could be implying that: (1) the people spoke the following words to each other. Alternate translation: “being very angry and saying to one another” (2) the people thought the following words without saying them. Alternate translation: “being very angry and thinking” +14:4-5 y4z3 rc://*/ta/man/translate/figs-quotations πρὸς ἑαυτούς, εἰς τί ἡ ἀπώλεια αὕτη τοῦ μύρου γέγονεν? & ἠδύνατο γὰρ τοῦτο τὸ μύρον πραθῆναι ἐπάνω δηναρίων τριακοσίων, καὶ δοθῆναι τοῖς πτωχοῖς & καὶ 1 It may be more natural in your language to have an indirect quotation here. Alternate translation: “asking for what the waste of the perfumed oil had happened and saying that the perfumed oil was able to have been sold for more than 300 denarii and given to the poor. And” +14:4 v57p rc://*/ta/man/translate/figs-rquestion εἰς τί ἡ ἀπώλεια αὕτη τοῦ μύρου γέγονεν? 1 The people there are using the question form to show that they think the woman wasted the perfume. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “There is no reason for this waste of the perfumed oil.” or “What a waste of the perfumed oil!” +14:4 g9qw εἰς τί ἡ ἀπώλεια αὕτη τοῦ μύρου γέγονεν 1 Alternate translation: “What is the purpose for this waste of the perfumed oil” +14:4 glel rc://*/ta/man/translate/figs-abstractnouns ἡ ἀπώλεια αὕτη τοῦ μύρου γέγονεν 1 If your language does not use an abstract noun for the idea of **waste**, you could express the same idea in another way. Alternate translation: “is she wasting this perfumed oil” +14:4 gjmg rc://*/ta/man/translate/translate-unknown μύρου 1 See how you translated the phrase **perfumed oil** in [14:3](../14/03.md). Alternate translation: “of the oil with perfume in it” +14:5 qeip rc://*/ta/man/translate/grammar-connect-logic-result γὰρ 1 Here, the word **For** introduces a reason why these people say that the woman wasted the perfume. If it would be helpful in your language, you could use a word or phrase that introduces a reason or basis for a claim, or you could leave **For** untranslated. Alternate translation: “We say that because” or “As a matter of fact,” +14:5 y113 rc://*/ta/man/translate/figs-activepassive ἠδύνατο & τοῦτο τὸ μύρον πραθῆναι ἐπάνω δηναρίων τριακοσίων, καὶ δοθῆναι 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who would have done the action, it is clear from the context that would have been the woman. Alternate translation: “she was able to sell this perfumed oil for more than 300 denarii and give it” +14:5 xfzs rc://*/ta/man/translate/translate-unknown τὸ μύρον 1 See how you translated the phrase **perfumed oil** in [14:3](../14/03.md). Alternate translation: “oil with perfume in it” +14:5 t4p8 rc://*/ta/man/translate/translate-bmoney ἐπάνω δηναρίων τριακοσίων 1 The word **denarii** refers to silver coins, each equivalent to about one day’s wage for a hired worker. You could try to express this amount in terms of current monetary values, but that might cause your Bible translation to become outdated and inaccurate, since those values can change over time. So instead you might state something more general or give the equivalent in wages. See how you translated **denarii** in [6:37](../06/37.md). Alternate translation: “for more than 300 silver coins” or “more than 300 days’ wages”\n +14:5 k83q rc://*/ta/man/translate/figs-explicit ἐπάνω δηναρίων τριακοσίων, καὶ δοθῆναι 1 Here these people imply that the perfumed oil could have been sold for **more than 300 denarii**, and this money is what would been **given to the poor**. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “for more than 300 denarii, which could have been given” +14:5 h62k rc://*/ta/man/translate/figs-nominaladj τοῖς πτωχοῖς 1 These people are using the adjective **poor** as a noun to mean poor people. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “to people who are poor” +14:5 kmpd καὶ ἐνεβριμῶντο αὐτῇ 1 Alternate translation: “And they were criticizing her harshly because of what she had done” +14:6 gz8j rc://*/ta/man/translate/grammar-connect-logic-contrast δὲ 1 Here, the word **But** introduces how Jesus responded in contrast to how the other people there responded. If it would be helpful in your language, you could use a different word or phrase that introduces this kind of contrast. Alternate translation: “In contrast,” +14:6 cz95 rc://*/ta/man/translate/figs-idiom ἄφετε αὐτήν 1 Here, the command **Leave her alone** means that these people should stop rebuking and criticizing the woman. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “Stop scolding her” or “Do not criticize her” +14:6 r9wt rc://*/ta/man/translate/figs-rquestion τί αὐτῇ κόπους παρέχετε? 1 Jesus is using the question form to rebuke these people for saying what they did about how the woman acted. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “Do not cause trouble for her.” or “Stop causing trouble for her!” +14:6 f4yj rc://*/ta/man/translate/figs-abstractnouns αὐτῇ κόπους παρέχετε? καλὸν ἔργον 1 If your language does not use abstract nouns for the ideas of **trouble** and **work**, you could express the same ideas in another way. Alternate translation: “are you troubling her … something good” +14:6 oewt ἐν ἐμοί 1 Alternate translation: “to me” +14:7 rjyb rc://*/ta/man/translate/grammar-connect-logic-result γὰρ 1 Here, the word **For** introduces a reason why Jesus rebukes these people for saying that the woman should have given money to the poor instead of pouring the perfume on Jesus’ head. If it would be helpful in your language, you could use a word or phrase that introduces a reason or basis for a rebuke, or you could leave **For** untranslated. Alternate translation: “I am rebuking you because” or “Here is why I say that:”\n +14:7 tc3j rc://*/ta/man/translate/figs-nominaladj τοὺς πτωχοὺς 1 Jesus is using the adjective **poor** as a noun to mean poor people. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “people who are poor” +14:7 vs5f αὐτοῖς εὖ ποιῆσαι 1 Alternate translation: “to give money to them” +14:8 z479 rc://*/ta/man/translate/figs-explicit ὃ ἔσχεν ἐποίησεν 1 Here Jesus implies that the woman did what she was able to do to serve and help Jesus. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “She did what she was able to do” or “What she could do, she did” +14:8 q5i1 προέλαβεν 1 Alternate translation: “She acted beforehand” +14:8 al01 rc://*/ta/man/translate/figs-abstractnouns εἰς τὸν ἐνταφιασμόν 1 If your language does not use an abstract noun for the idea of **burial**, you could express the same idea in another way. Alternate translation: “for when I am buried” +14:9 ysc5 rc://*/ta/man/translate/figs-activepassive κηρυχθῇ τὸ εὐαγγέλιον & καὶ ὃ ἐποίησεν αὕτη, λαληθήσεται 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who will do the actions, you could use indefinite subjects. Alternate translation: “people preach the gospel … they will also speak what she did” +14:9 u2ar rc://*/ta/man/translate/figs-abstractnouns εἰς μνημόσυνον αὐτῆς 1 If your language does not use an abstract noun for the idea of **remembrance**, you could express the same idea in another way. Alternate translation: “so that she is remembered” or “as a way to remember her” +14:10 npzw rc://*/ta/man/translate/writing-newevent καὶ 1 Here, the word **And** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **And** untranslated. Alternate translation: “After that,” +14:10 tq5a rc://*/ta/man/translate/figs-nominaladj τῶν δώδεκα 1 See how you translated the phrase **the Twelve** in [3:16](../03/16.md). Alternate translation: “of the 12 apostles” or “of the 12 men whom Jesus had chosen to be apostles”\n +14:10 br8z rc://*/ta/man/translate/figs-go ἀπῆλθεν 1 In a context such as this, your language might say “came” instead of **went**. Alternate translation: “came away” +14:10 z71f rc://*/ta/man/translate/figs-explicit ἵνα αὐτὸν παραδοῖ αὐτοῖς 1 **Judas** did not hand Jesus over to the **chief priests** yet. Rather, he went to make arrangements with them about doing that. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “so that he might arrange with them how he would hand him over to them” or “so that he might offer to hand him over to them” +14:11 kzk1 rc://*/ta/man/translate/figs-explicit ἀκούσαντες 1 Here Mark implies that the chief priests **heard** that Judas wanted to hand Jesus over. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “having heard that Judas Iscariot wanted to betray Jesus to them” +14:11 f7ek rc://*/ta/man/translate/figs-explicit ἐπηγγείλαντο αὐτῷ ἀργύριον δοῦναι 1 Here Mark implies that the chief priests **promised to give him silver** if he handed Jesus over to them. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “promised to give him silver if he handed Jesus over to them” +14:11 m4il rc://*/ta/man/translate/figs-metonymy ἀργύριον 1 Here, **silver** represents coins made out of silver. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “silver coins” +14:12 uhvr rc://*/ta/man/translate/writing-newevent καὶ 1 Here, the word **And** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **And** untranslated. Alternate translation: “After that,” +14:12 dby4 rc://*/ta/man/translate/translate-ordinal τῇ πρώτῃ 1 If your language does not use ordinal numbers, you could use a cardinal number here or an equivalent expression. Alternate translation: “on day one” +14:12 r9my rc://*/ta/man/translate/writing-pronouns ἔθυον 1 The pronoun **they** refers to Jewish people in general. If this is not clear for your readers, you could use a word or phrase that refers to Jewish people in general. Alternate translation: “Jewish people were sacrificing” +14:12 vxax rc://*/ta/man/translate/figs-metonymy τὸ Πάσχα 1 Here Mark uses the name of the festival, **Passover**, to refer to the lamb that God had commanded Jews to kill and eat for their celebration meal. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “lambs for their Passover meals” +14:12 yqex rc://*/ta/man/translate/figs-yousingular θέλεις & φάγῃς 1 Because the disciples are speaking to Jesus, the word **you** throughout this verse is singular. +14:12 vok1 rc://*/ta/man/translate/figs-go ἀπελθόντες 1 In a context such as this, your language might say “come” instead of **gone**. Alternate translation: “having come away” +14:12 k4fk rc://*/ta/man/translate/figs-explicit φάγῃς 1 Here the disciples imply that will **eat the Passover** with Jesus. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “we may eat” +14:12 bel5 rc://*/ta/man/translate/figs-metonymy τὸ Πάσχα 2 Jesus’ disciples are using the name of the festival, **Passover**, to refer to the meal that people shared on that occasion. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “the Passover meal” 14:13 suny rc://*/ta/man/translate/figs-youdual αὐτοῖς & ὑμῖν 1 Since Jesus is speaking to two men, the pronouns **them** and **you** would both be in the dual form, if your language uses that form. Otherwise, they would be plural. -14:13 cijy καὶ ἀπαντήσει ὑμῖν ἄνθρωπος κεράμιον ὕδατος βαστάζων 1 Alternate translation: “and you will see a man carrying a jug of water” -14:13 a7xg rc://*/ta/man/translate/translate-unknown κεράμιον ὕδατος 1 Here, **pitcher of water** means not a small serving **pitcher**, but a large earthen jug, which the man would likely be carrying on his shoulder. If your language has its own term for a large container that people use to transport water, you could use it here. -14:14 i344 rc://*/ta/man/translate/figs-quotesinquotes εἴπατε τῷ οἰκοδεσπότῃ, ὅτι ὁ διδάσκαλος λέγει, ποῦ ἐστιν τὸ κατάλυμά μου, ὅπου τὸ Πάσχα μετὰ τῶν μαθητῶν μου φάγω 1 If it would be helpful in your language, you could translate this so that there is not a quotation within a quotation and then another quotation within that one. Alternate translation: “tell the owner of the house that the Teacher wants to know where the guest room is where he can eat the Passover meal with his disciples” -14:14 yhtm διδάσκαλος 1 See how you translated **Teacher** in [4:38](../04/38.md). -14:14 imqg τῷ οἰκοδεσπότῃ 1 Alternate translation: “to the owner of that house” -14:14 q3pn rc://*/ta/man/translate/figs-metonymy τὸ Πάσχα 1 Jesus is telling these two disciples to use the name of this part of the festival, **the Passover**, to refer to the meal that people shared on that occasion. If it would be helpful in your language, you could use plain language. Alternate translation: “the Passover meal” -14:15 jlci rc://*/ta/man/translate/translate-unknown ἀνάγαιον μέγα 1 In this culture, in some houses, rooms were built above other rooms. If your community does not have houses like that, you could use another expression to describe a large indoor space that people could use for a celebration meal. -14:15 x3zk rc://*/ta/man/translate/figs-activepassive ἐστρωμένον ἕτοιμον 1 The word **furnished** is a passive verbal form. If your language does not use such forms, you can translate this with an equivalent expression. Alternate translation: “one he has furnished and made ready” +14:13 cijy rc://*/ta/man/translate/figs-go ὑπάγετε 1 In a context such as this, your language might say “Come” instead of **Go**. Alternate translation: “Come” +14:13 a7xg rc://*/ta/man/translate/translate-unknown κεράμιον ὕδατος 1 Here, the phrase **pitcher** refers to a large earthen jug, which the man would likely be carrying on his shoulder. This large jug was full of **water**. If your language has its own term for a large container that people use to transport water, you could use it here. Alternate translation: “a jug full of water” +14:14 i344 rc://*/ta/man/translate/figs-quotesinquotes εἴπατε τῷ οἰκοδεσπότῃ, ὅτι ὁ διδάσκαλος λέγει, ποῦ ἐστιν τὸ κατάλυμά μου, ὅπου τὸ Πάσχα μετὰ τῶν μαθητῶν μου φάγω 1 If it would be clearer in your language, you could translate this so that there are not quotations within quotations. Alternate translation: “tell the master of that house that the Teacher wants to know where his guest room is, where he can eat the Passover meal with his disciples” +14:14 imqg rc://*/ta/man/translate/figs-explicit τῷ οἰκοδεσπότῃ 1 The **master of that house** is the man who owns the house. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “to the man whose house it is” +14:14 z6lu rc://*/ta/man/translate/figs-explicit ποῦ ἐστιν τὸ κατάλυμά μου, ὅπου τὸ Πάσχα μετὰ τῶν μαθητῶν μου φάγω? 1 Jesus instructs the two disciples to ask about **Where** the **guest room** is, but this question always implies that the disciples are asking for permission to use the **guest room**. If it would be helpful in your language, you could make that idea more explicit. Also, you could express the idea as a request rather than as a question. Alternate translation: “Will you allow me to use my guest room where I may eat the Passover with my disciples?” or “Please allow me to use my guest room where I may eat the Passover with my disciples.” +14:14 yhtm rc://*/ta/man/translate/figs-possession τὸ κατάλυμά μου 1 Here, Jesus is instructing the disciples to use the possessive form to describe a **guest room** that has been reserved for Jesus. Jesus does not own this guest room. If this is not clear in your language, you could express the idea in another way. Alternate translation: “the guest reserved for me” or “the guest room prepared for me” +14:14 q3pn rc://*/ta/man/translate/figs-metonymy τὸ Πάσχα 1 Jesus instructs his disciples to use the name of the festival, **Passover**, to refer to the meal that people shared on that occasion. If it would be helpful in your language, you could state the meaning plainly. See how you expressed the similar idea in [14:13](../14/13.md). Alternate translation: “the Passover meal” +14:15 z0xb rc://*/ta/man/translate/figs-youdual ὑμῖν 1 Since the word **you** applies to the two disciples, it would be dual, if your language uses that form. Otherwise, it would be plural. +14:15 jlci rc://*/ta/man/translate/translate-unknown ἀνάγαιον μέγα 1 In this culture, in some houses, rooms were built above other rooms. If your community does not have houses like that, you could use another expression to describe a large indoor space that people could use for a celebration meal. Alternate translation: “a big hall” or “a large dining room” +14:15 x3zk rc://*/ta/man/translate/figs-activepassive ἐστρωμένον ἕτοιμον 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, you could indicate that the man who owned the house did it. Alternate translation: “one that he has furnished and made ready” +14:15 ujqy rc://*/ta/man/translate/figs-doublet ἐστρωμένον ἕτοιμον 1 The terms **furnished** and **ready** mean similar things. Jesus is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “ready for us to use” or “furnished with everything we need” 14:15 k4t7 rc://*/ta/man/translate/figs-exclusive ἡμῖν 1 Here, when Jesus says **us**, he is referring to himself and his disciples, including the two he is addressing here, so **us** would be inclusive. Your language may require you to mark these forms. -14:16 sb35 ἐξῆλθον οἱ μαθηταὶ 1 Alternate translation: “the two disciples departed” -14:16 wkh9 rc://*/ta/man/translate/figs-metonymy τὸ Πάσχα 1 Mark is using the name of this part of the festival, **the Passover**, to refer to the meal that people shared on that occasion. Alternate translation: “the Passover meal” -14:17 i1q1 rc://*/ta/man/translate/figs-explicit ἔρχεται μετὰ τῶν δώδεκα 1 If it would be helpful in your language, you could express explicitly to where Jesus and his disciples came. Alternate translation: “he comes with the Twelve to the house” -14:17 t0q5 rc://*/ta/man/translate/figs-go ἔρχεται 1 Your language may say “goes” rather than **comes** in contexts such as this. Use whichever is more natural. Alternate translation: “he goes” -14:17 bheu rc://*/ta/man/translate/figs-nominaladj τῶν δώδεκα 1 See how you translated the phrase **the Twelve** in [3:16](../03/16.md). -14:18 cwl8 ἀνακειμένων 1 See how you translated the phrase **reclining to eat** in [14:3](../14/03.md). -14:18 dg95 ἀμὴν, λέγω ὑμῖν 1 See how you translated the statement **Truly I say to you** in [3:28](../03/28.md). -14:18 v5es παραδώσει με 1 See how you translated the phrase “hand him over” in [14:10](../14/10.md). -14:19 layt rc://*/ta/man/translate/writing-pronouns ἤρξαντο λυπεῖσθαι 1 The pronoun **They** refers to Jesus’ disciples. If it would be helpful in your language, you could say the meaning explicitly. Alternate translation: “The disciples began to be sorrowful” -14:19 v3a1 rc://*/ta/man/translate/figs-idiom εἷς κατὰ εἷς 1 The phrase **one by one** is an idiom meaning “one at a time.” If it would be helpful in your language, you could use an equivalent idiom or use plain language. Alternate translation: “one at a time” -14:19 f13p rc://*/ta/man/translate/figs-doublenegatives μήτι 1 The phrase **Surely not** is the ULT’s translation of the negative Greek word that Mark used. The Greek word that Mark used is a negative word that can be used to turn a negative statement into a question that expects a negative answer. Your language may have other ways of asking a question that expects a negative answer, for example, by changing the word order of a positive statement. Translate this in the way that would be clearest in your language. -14:20 n1tv rc://*/ta/man/translate/figs-nominaladj εἷς τῶν δώδεκα 1 See how you translated the phrase **the Twelve** in [3:16](../03/16.md). Alternate translation: “He is one of the twelve of you” -14:20 htn4 rc://*/ta/man/translate/figs-explicit ἐμβαπτόμενος μετ’ ἐμοῦ εἰς τὸ τρύβλιον 1 Part of the Passover meal involved **dipping** bread into a flavored sauce called haroseth sauce. Mark assumes that his readers will know this. If it would be helpful in your language, you could indicate that explicitly. Alternate translation: “dipping his bread into the bowl with me” -14:21 cif4 rc://*/ta/man/translate/figs-123person ὅτι ὁ μὲν Υἱὸς τοῦ Ἀνθρώπου ὑπάγει, καθὼς γέγραπται περὶ αὐτοῦ; οὐαὶ δὲ τῷ ἀνθρώπῳ ἐκείνῳ δι’ οὗ ὁ Υἱὸς τοῦ Ἀνθρώπου παραδίδοται 1 Jesus is speaking about himself in the third person. If it would be helpful in your language, you could translate this in the first person. Alternate translation: “For I, the Son of Man, depart just as it has been written about me, but woe to that man by whom I am handed over” -14:21 h35q Υἱὸς τοῦ Ἀνθρώπου & Υἱὸς τοῦ Ἀνθρώπου 1 See how you translated the title **Son of Man** in [2:10](../02/10.md). -14:21 q5l3 rc://*/ta/man/translate/figs-euphemism ὅτι ὁ μὲν Υἱὸς τοῦ Ἀνθρώπου ὑπάγει, καθὼς γέγραπται περὶ αὐτοῦ 1 Jesus uses the word **departs** to refer to his death. This is a polite way of referring to something unpleasant. If it would be helpful in your language, use a different polite way of referring to this or you could state this plainly. Alternate translation: “For the Son of Man will die just as it has been written about him” -14:21 hl6z rc://*/ta/man/translate/figs-explicit καθὼς γέγραπται 1 Here, Mark uses **it has been written** to mean that it is prophesied in the Old Testament Scriptures. Mark assumes that his readers will understand this. If it would be helpful in your language, you could use a comparable phrase that indicates that Mark is referring to an important text. Alternate translation: “just as it has been written in the Scriptures” -14:21 b13q rc://*/ta/man/translate/figs-activepassive γέγραπται 1 If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. If you must state who did the action, Jesus implies that “people” did it. Alternate translation: “men inspired by God have written” -14:21 f51n rc://*/ta/man/translate/figs-activepassive δι’ οὗ ὁ Υἱὸς τοῦ Ἀνθρώπου παραδίδοται 1 If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Alternate translation: “who hands him over” or, if you decided to use the first person, “who hands me over” -14:21 ct78 rc://*/ta/man/translate/figs-explicit δι’ οὗ ὁ Υἱὸς τοῦ Ἀνθρώπου παραδίδοται 1 You can state this more directly. Alternate translation: “who hands over the Son of Man” -14:22 ne53 rc://*/ta/man/translate/translate-unknown ἄρτον 1 The term **bread** refers to a loaf of bread, which is a lump of flour dough that a person has shaped and baked. The **bread** referred to here was a flat loaf of unleavened **bread** that was eaten as part of the Passover meal. Alternate translation: “a loaf of bread” -14:22 ukuc rc://*/ta/man/translate/figs-explicit ἄρτον 1 Since Jews did not eat **bread** made with yeast during this festival, this bread would not have had any yeast in it and it would have been flat. If it would be helpful in your language, you could indicate that explicitly. Alternate translation: “a loaf of unleavened bread” -14:22 oqv3 rc://*/ta/man/translate/figs-explicit εὐλογήσας 1 Mark assumes that his readers will know that the phrase **having blessed {it}** means that Jesus prayed to God before they ate the bread. Jewish people would have known that at the beginning of the Passover meal the host would begin the meal by praying a prayer of praise to God for the bread. If it would be helpful in your language, you could indicate that explicitly. Alternate translation: “and having prayed and given thanks to God for it” or “and having prayed a prayer of praise to God for it” -14:22 ula2 ἔκλασεν 1 Jesus may have divided the loaf of **bread** into many pieces, as the UST says, or he may have divided it into two pieces and given those to the apostles to divide among themselves. If possible, use an expression in your language that would apply to either situation. -14:22 amg7 rc://*/ta/man/translate/figs-explicit καὶ ἔδωκεν αὐτοῖς 1 The implication of the phrase **and gave {it} to them** is that Jesus **gave** the bread to the disciples to eat. If it would be helpful in your language, you could indicate that explicitly. Alternate translation: “and gave it to them to eat” -14:22 adb2 rc://*/ta/man/translate/figs-metaphor τοῦτό ἐστιν τὸ σῶμά μου 1 See the discussion in the General Notes to this chapter about how to translate the phrase **This is my body**. Christians understand this phrase to be: (1) a metaphor. Alternate translation: “This represents my body” (2) literal. Alternate translation: “My body is really present in this bread” -14:23 u6rc rc://*/ta/man/translate/figs-synecdoche λαβὼν ποτήριον 1 Here, **cup** is a metonym for wine. If it would be helpful in your language, you could use an equivalent expression or you could indicate that explicitly. Alternate translation: “having taken the cup of wine” -14:23 whqj εὐχαριστήσας 1 Your language may require you to state the object of the verb. Alternate translation: “when he had given thanks to God” -14:24 q5hn rc://*/ta/man/translate/figs-explicit τοῦτό ἐστιν τὸ αἷμά μου τῆς διαθήκης, τὸ ἐκχυννόμενον ὑπὲρ πολλῶν 1 In the Hebrew culture, covenants were customarily ratified through animal sacrifices that involved shedding the **blood** of the animals. Here Jesus is likely alluding to that practice in light of his impending sacrificial death. If it would be helpful in your language, you could indicate that explicitly. Alternate translation: “This is my blood which ratifies the covenant, and my blood is being poured out for many people” -14:24 nj85 rc://*/ta/man/translate/grammar-connect-logic-goal τοῦτό ἐστιν τὸ αἷμά μου τῆς διαθήκης, τὸ ἐκχυννόμενον ὑπὲρ πολλῶν 1 The phrase **of the** introduces the purpose for Jesus shedding his **blood**. Jesus is stating that the purpose for him shedding his blood is to establish the new **covenant**. Use a natural way in your language for introducing a purpose. Alternate translation: “This is my blood which is being poured out for many for the purpose of establishing God’s covenant” or “This is my blood which is being poured out for many for the purpose of making God’s covenant with his people” -14:24 hs24 rc://*/ta/man/translate/figs-metaphor τοῦτό ἐστιν τὸ αἷμά μου τῆς διαθήκης, τὸ ἐκχυννόμενον ὑπὲρ πολλῶν 1 See the discussion in the General Notes to this chapter about how to translate the phrase **This is my blood**. Christians understand this phrase to be: (1) a metaphor. Alternate translation: “This wine represents my blood which establishes the covenant, and it is my blood which I will pour out for many” (2) literal. Alternate translation: “My blood of the covenant, which is being poured out for many, is really present in this wine” -14:24 pt5q rc://*/ta/man/translate/figs-activepassive τὸ ἐκχυννόμενον ὑπὲρ πολλῶν 1 Jesus is referring to the way his **blood** is going to be **poured out** when he dies. If it would be helpful in your language, you could express this with an active form. Alternate translation: “which I will pour out for many people” -14:25 i9yk ἀμὴν, λέγω ὑμῖν 1 See how you translated the statement **Truly I say to you** in [3:28](../03/28.md). -14:25 mxwn rc://*/ta/man/translate/figs-doublenegatives ὅτι οὐκέτι οὐ μὴ πίω ἐκ τοῦ γενήματος τῆς ἀμπέλου, ἕως τῆς ἡμέρας ἐκείνης ὅταν αὐτὸ πίνω καινὸν 1 The phrase **certainly not** and the phrase **any longer** are both negative phrases, and therefore, this is a double negative. If it would be helpful in your language, you could translate it as a positive statement. Alternate translation: “that you can know for certain that the next time I drink wine will be when I drink it new” or “that you could know for certain that I will only drink wine again when I drink it new” -14:25 t7ai rc://*/ta/man/translate/figs-metonymy ἐκ τοῦ γενήματος τῆς ἀμπέλου 1 Jesus is referring to the juice (which is fermented and becomes wine) that people squeeze from grapes that grow on grapevines as if it were the **fruit** or the grapes themselves. If it would be helpful in your language, you could use an equivalent expression or plain language, as modeled by the UST. -14:25 qyf8 rc://*/ta/man/translate/figs-idiom τῆς ἡμέρας 1 Here Jesus uses the term **day** to refer to a particular period of time. If it would be helpful in your language, you could use an equivalent idiom or use plain language, as modeled by the UST. -14:25 y1pf αὐτὸ πίνω καινὸν, ἐν τῇ Βασιλείᾳ τοῦ Θεοῦ 1 The word **new** could be referring to: (1) Jesus, and therefore would mean “again” or “in a new way.” See the parallel account in [Luke 22:18](../luk/022/18.md) where Jesus seems to mean this. Alternate translation: “I drink it in a new way in the kingdom of God” or “I drink it anew in the kingdom of God” or “I drink it again when I celebrate the Passover after it is fulfilled when God’s kingdom is consummated” (2) the wine and thus would be referring to drinking a new type or quality of wine. Alternate translation: “I drink new wine” -14:25 ue3j rc://*/ta/man/translate/figs-abstractnouns ἐν τῇ Βασιλείᾳ τοῦ Θεοῦ 1 See how you decided to translate the phrase **the kingdom of God** in [1:15](../01/15.md). If it would be helpful in your language to understand the abstract noun **kingdom**, you could express the idea behind it with a verb such as “rule” as modeled by the UST. +14:16 sb35 rc://*/ta/man/translate/figs-go ἦλθον 1 In a context such as this, your language might say “came” instead of **went**. Alternate translation: “came” +14:16 ozjd rc://*/ta/man/translate/figs-explicit εὗρον καθὼς εἶπεν αὐτοῖς 1 Here Mark means that what Jesus **said to them** is exactly what happened. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “what he said to them is what occurred” or “it happened just as he said to them” +14:16 wkh9 rc://*/ta/man/translate/figs-metonymy τὸ Πάσχα 1 Jesus instructs his disciples to use the name of the festival, **Passover**, to refer to the meal that people shared on that occasion. If it would be helpful in your language, you could state the meaning plainly. See how you expressed the similar idea in [14:13](../14/13.md). Alternate translation: “the Passover meal” +14:17 i1q1 rc://*/ta/man/translate/figs-explicit ἔρχεται μετὰ τῶν δώδεκα 1 Here Mark implies that Jesus and **the Twelve** came to the room in the house in Jerusalem. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “he comes with the Twelve to the house” +14:17 t0q5 rc://*/ta/man/translate/figs-go ἔρχεται 1 In a context such as this, your language might say “goes” instead of **comes**. Alternate translation: “he goes” +14:17 bheu rc://*/ta/man/translate/figs-nominaladj τῶν δώδεκα 1 See how you translated the phrase **the Twelve** in [3:16](../03/16.md). Alternate translation: “the 12 apostles” or “the 12 men whom he had chosen to be apostles” +14:18 cwl8 rc://*/ta/man/translate/figs-explicit ἀνακειμένων 1 In Jesus’ culture, people would usually recline, or lay on one side, when they were eating. If it would be helpful in your language, you could refer to the position in which people eat in your culture. Since Mark clarifies that they are **eating**, you do not need to explain the meaning of the action. See how you expressed the similar phrase in [14:3](../14/03.md). Alternate translation: “sitting down”\n +14:18 dg95 rc://*/ta/man/translate/figs-distinguish ὁ ἐσθίων μετ’ ἐμοῦ 1 Here Jesus further describes the **one** who will hand him over as someone who is **eating with** him. Since all the disciples were eating with him, Jesus is not making distinctions between disciples. Be sure that this distinction is clear in your translation. Alternate translation: “you who are eating with me” +14:19 layt rc://*/ta/man/translate/figs-activepassive ἤρξαντο λυπεῖσθαι, καὶ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was what Jesus said. Alternate translation: “What Jesus said began to grieve them, and they began” +14:19 v3a1 rc://*/ta/man/translate/figs-idiom εἷς κατὰ εἷς 1 The phrase **one by one** indicates that each of the disciples spoke to Jesus in sequence. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “one at a time” +14:19 f13p rc://*/ta/man/translate/figs-rquestion μήτι ἐγώ? 1 Here the disciples could be using the question form: (1) to tell Jesus that they would never hand him over. In this case, you could express the idea as a statement or exclamation. Alternate translation: “I am not the one!” (2) to ask a hesitant question. In this case, they are unsure whether they would hand Jesus over. Alternate translation: “Can it really be me?” +14:19 cy1g rc://*/ta/man/translate/figs-ellipsis μήτι ἐγώ 1 The disciples are leaving out some of the words that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the context. Alternate translation: “Surely it is not I who will hand you over” +14:20 a0c1 rc://*/ta/man/translate/grammar-connect-logic-contrast δὲ 1 Here, the word **But** introduces what Jesus said in contrast to what the disciples were asking. If it would be helpful in your language, you could use a word or phrase that introduces this kind of contrast, or you could leave **But** untranslated. Alternate translation: “However,” +14:20 n1tv rc://*/ta/man/translate/figs-nominaladj τῶν δώδεκα 1 See how you translated the phrase **the Twelve** in [3:16](../03/16.md). Alternate translation: “of the 12 apostles” or “of the 12 men whom I have chosen to be apostles” +14:20 htn4 rc://*/ta/man/translate/figs-synecdoche ὁ ἐμβαπτόμενος μετ’ ἐμοῦ εἰς τὸ τρύβλιον 1 Here Jesus describes one specific way of eating food in his culture to refer to eating in general. If it would be helpful in your language, you could use an equivalent expression from your culture or state the meaning plainly. Alternate translation: “the one taking food from the same plate with me” or “the one participating in this meal with me”\n +14:20 fory rc://*/ta/man/translate/figs-distinguish ὁ ἐμβαπτόμενος 1 Here Jesus is further describing the **one of the Twelve** who will hand him over. He is not identifying which one of **the Twelve** it will be. Be sure that this distinction is clear in your translation. Alternate translation: “one of you who are dipping” +14:21 m02t rc://*/ta/man/translate/grammar-connect-words-phrases ὅτι 1 Here, the word **For** introduces a further explanation about what Jesus has said about one of the Twelve betraying him. If it would be helpful in your language, you could use a word or phrase that introduces a further explanation, or you could leave **For** untranslated. Alternate translation: “Indeed,” or “Yes,” +14:21 cif4 rc://*/ta/man/translate/figs-123person ὁ μὲν Υἱὸς τοῦ Ἀνθρώπου ὑπάγει, καθὼς γέγραπται περὶ αὐτοῦ; οὐαὶ δὲ τῷ ἀνθρώπῳ ἐκείνῳ δι’ οὗ ὁ Υἱὸς τοῦ Ἀνθρώπου παραδίδοται 1 Here Jesus speaks about himself in the third person. If it would be helpful in your language, you could use the first person. Alternate translation: “I, who am the Son of Man, depart just as it has been written about me. But woe to that man through whom I am handed over” +14:21 h35q rc://*/ta/man/translate/translate-tense ὑπάγει 1 Here Jesus uses the present tense to describe a future event. He does this to emphasize that the future event is sure to happen. If it would be helpful in your language, you could use the future tense here and express the certainty in another way. Alternate translation: “will surely depart” +14:21 q5l3 rc://*/ta/man/translate/figs-euphemism ὑπάγει 1 Here, **departs** is a polite way to refer to dying. If it would be helpful in your language, you could use a comparable polite way to refer to dying, or you could state the meaning plainly. Alternate translation: “passes away” or “dies”\n +14:21 hl6z rc://*/ta/man/translate/figs-explicit καθὼς γέγραπται 1 Here Jesus implies that what has been written can be found in the Old Testament Scriptures. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “just as it has been written in the Scriptures” +14:21 b13q rc://*/ta/man/translate/figs-activepassive γέγραπται 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was the people who wrote the Scriptures. Alternate translation: “the prophets wrote” or “the Scriptures testify” +14:21 f51n rc://*/ta/man/translate/figs-activepassive δι’ οὗ ὁ Υἱὸς τοῦ Ἀνθρώπου παραδίδοται 1 If your language does not use the passive form in this way, you could state this in active form or in another way that is natural in your language. Alternate translation: “who hands over the Son of Man” +14:21 ct78 rc://*/ta/man/translate/figs-activepassive οὐκ ἐγεννήθη ὁ ἄνθρωπος ἐκεῖνος 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was the man’s mother. Alternate translation: “that man’s mother had not given birth to him” +14:22 ne53 rc://*/ta/man/translate/translate-unknown ἄρτον 1 The term **bread** refers to a loaf of bread, which is a lump of flour dough that a person has shaped and baked. The **bread** referred to here was a flat loaf of unleavened **bread** that was eaten as part of the Passover meal. Alternate translation: “a loaf of unleavened bread” +14:22 oqv3 rc://*/ta/man/translate/figs-explicit εὐλογήσας 1 Here Mark could be implying that Jesus **blessed**: (1) God for providing the food. Alternate translation: “having blessed God” or “having praised God” (2) the food. Alternate translation: “having blessed it” or “having asked God to make it holy” +14:22 ula2 rc://*/ta/man/translate/figs-explicit ἔκλασεν 1 Here Matthew means that Jesus broke the bread in pieces so that it could be served to the disciples. This was a normal practice in his culture. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “he divided the bread into servings” or “he broke the bread into smaller pieces” +14:22 ukuc rc://*/ta/man/translate/figs-ellipsis λάβετε 1 Here Jesus implies that he wants the disciples to **Take** the pieces of bread that he gave to them. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “Take these pieces of bread” +14:22 qqcd rc://*/ta/man/translate/figs-explicit λάβετε 1 Here Jesus implies that the disciples should eat the pieces of bread after they **Take** them. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “Take and eat” +14:22 adb2 rc://*/ta/man/translate/figs-metaphor τοῦτό ἐστιν τὸ σῶμά μου 1 Here Jesus identifies the bread as his **body**. This figure of speech has been interpreted in a number of ways. The bread could somehow become Jesus’ **body**, or Jesus’ **body** could be present in some way when people eat the bread, or the bread could represent or memorialize Jesus’ **body**. Because of the variety of interpretations and the significance of this metaphor, you should preserve the metaphor if there is any way to do so. If you must express the metaphor in a different way, use a form that could fit with as many of the listed interpretations as possible. Alternate translation: “This functions as my body” +14:23 u6rc rc://*/ta/man/translate/figs-synecdoche ποτήριον 1 Here Mark uses the word **cup** to refer both to it and to the drink inside the cup, which in Jesus’ culture would have been wine. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “a cup full of wine” or “some wine” +14:23 whqj rc://*/ta/man/translate/figs-explicit ἔπιον ἐξ αὐτοῦ πάντες 1 Here Mark implies that the disciples took turns drinking from the cup until they had all had a drink. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “each of them drank from it” or “one by one they all drank from it” +14:24 hs24 rc://*/ta/man/translate/figs-metaphor τοῦτό ἐστιν τὸ αἷμά μου τῆς διαθήκης 1 Here Jesus identifies the cup of wine as his **blood of the covenant**. This figure of speech has been interpreted in a number of ways. The wine could somehow become Jesus’ **blood**, or Jesus’ **blood** could be present in some way when people drink the wine, or the wine could represent or memorialize Jesus’ **blood**. Because of the variety of interpretations and the significance of this metaphor, you should preserve the metaphor if there is any way to do so. If you must express the metaphor in a different way, use a form that could fit with as many of the listed interpretations as possible. Alternate translation: “This functions as my blood of the covenant” +14:24 cdol rc://*/ta/man/translate/writing-pronouns τοῦτό 1 Here, the pronoun **This** refers to the wine in the cup that Mark mentioned in the previous verse. If it would be helpful in your language, you could refer to the wine more directly. Alternate translation: “The wine in this cup” +14:24 nj85 rc://*/ta/man/translate/figs-possession τὸ αἷμά μου τῆς διαθήκης 1 Here, Jesus is using the possessive form to describe how his **blood** inaugurates or initiates **the covenant**. If this is not clear in your language, you could express the idea in another way. Alternate translation: “my blood that initiates the covenant” +14:24 q5hn rc://*/ta/man/translate/figs-explicit τὸ ἐκχυννόμενον 1 Here Jesus means that he will die and his blood will be **poured out** of his body. He is using words that people would use to describe how animals would be offered to God: these animals would be killed and then their blood would be **poured out** on or near the altar. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “which, when I die, is being poured out” or “which is being shed” +14:24 pt5q rc://*/ta/man/translate/figs-activepassive ἐκχυννόμενον 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who does the action, Jesus implies that he himself does it when he dies. Alternate translation: “I am pouring out” +14:24 p5vr rc://*/ta/man/translate/figs-nominaladj πολλῶν 1 Jesus is using the adjective **many** as a noun to mean many people. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “many men and women” +14:25 mxwn rc://*/ta/man/translate/figs-doublenegatives οὐκέτι οὐ μὴ πίω 1 The words translated **certainly not any longer** are three negative words. In this construction, the second and third negatives do not cancel the first. Instead, they give greater emphasis to the negative. If your language can use three negatives that do not cancel one another to create a positive meaning, you could use a triple negative here. If your language does not use three negatives in that way, you could translate with one strong negative, as the ULT does. Alternate translation: “I will by no means any longer drink” or “I will certainly no longer drink” +14:25 t7ai rc://*/ta/man/translate/figs-idiom ἐκ τοῦ γενήματος τῆς ἀμπέλου 1 Here, the phrase **fruit of the vine** refers to wine. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “alcohol made from grapes” or “wine” +14:25 qyf8 rc://*/ta/man/translate/figs-idiom τῆς ἡμέρας ἐκείνης 1 Here Jesus uses the term **day** to refer to a particular moment in time. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “that hour” or “the moment” +14:25 y1pf rc://*/ta/man/translate/figs-explicit αὐτὸ πίνω καινὸν 1 Here, the word **new** could go with: (1) **drink**. In this case, Jesus means that he will drink the wine in a **new** way. Alternate translation: “I drink it in a new way” or “I drink it anew” (2) the wine. In this case, Jesus means that he will drink new wine. Alternate translation: “I drink new wine” +14:26 b994 rc://*/ta/man/translate/writing-newevent καὶ 1 Here, the word **And** introduces the next major event in the story. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **And** untranslated. Alternate translation: “Then,” 14:26 l996 rc://*/ta/man/translate/translate-unknown ὑμνήσαντες 1 A **hymn** is a song or poem that is sung to praise God. The Jews would traditionally sing a psalm from Psalms 113–118 at the end of the Passover meal, so the **hymn** that Jesus and his disciples sang was likely one of these psalms. If your readers would not be familiar with a **hymn**, you could use the name for religious songs in your culture, if you have them, or you could use a general expression. Alternate translation: “having sung a psalm” or “having sung a song of praise to God” -14:27 pu4s λέγει αὐτοῖς ὁ Ἰησοῦς 1 Alternate translation: “Jesus said to his disciples” +14:27 pu4s rc://*/ta/man/translate/grammar-connect-logic-result πάντες σκανδαλισθήσεσθε, ὅτι γέγραπται, πατάξω τὸν ποιμένα καὶ τὰ πρόβατα διασκορπισθήσονται 1 If it would be more natural in your language, you could reverse the order of these clauses, since the last clauses gives the basis for the claim that the first clause makes. Alternate translation: “It is written, ‘I will strike the shepherd and the sheep will be scattered.’ Therefore, you all will be caused to stumble” 14:27 lty4 rc://*/ta/man/translate/figs-metaphor πάντες σκανδαλισθήσεσθε 1 Here Jesus speaks as if his disciples were going to **stumble**. He means that they will reject and desert him because of what will happen to him. If it would be helpful in your language, you could state the meaning plainly. Alternate translation: “You all will desert me” or “You all will run away from me” -14:27 gkb5 rc://*/ta/man/translate/writing-quotations γέγραπται 1 Here, Mark uses **it is written** to introduce a quotation from an Old Testament passage of Scripture, ([Zechariah 13:7](../zec/13/07.md)). If it would be helpful in your language, you could use a comparable phrase that indicates that Mark is quoting from an important text. Alternate translation: “it is written in God’s Word” or “it is written by Zechariah the prophet” -14:27 jp51 rc://*/ta/man/translate/figs-activepassive γέγραπται 1 If your language does not use the passive form in this way, you can express the idea in active form, as modeled by the UST, or in another way that is natural in your language. If you must state who did the action, Jesus implies that “Zechariah” did it. Alternate translation: “regarding what would happen to the Messiah and his followers, Zechariah wrote” -14:27 qzzv rc://*/ta/man/translate/figs-quotesinquotes ὅτι γέγραπται, πατάξω τὸν ποιμένα καὶ τὰ πρόβατα διασκορπισθήσονται 1 If it would be helpful in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “because Zechariah the prophet wrote that God would strike the shepherd and the sheep would be scattered” or “because Zechariah the prophet predicted in the Scriptures that God would strike the shepherd and the sheep would be scattered” -14:27 cv7z rc://*/ta/man/translate/figs-metaphor πατάξω τὸν ποιμένα καὶ τὰ πρόβατα διασκορπισθήσονται 1 Jesus is quoting a prophecy from ([Zechariah 13:7](../zec/13/07.md)) in which the prophet Zechariah speaks of the Messiah as if he were a **shepherd** and of the Messiah’s followers as if they were **sheep**. Since this is a quotation from Scripture, translate the words directly rather than providing an explanation of them, even if your language does not customarily use such figures of speech. If you want to explain the meaning of the metaphor, we recommend that you do that in a footnote rather than in the Bible text. -14:27 w2az rc://*/ta/man/translate/figs-activepassive τὰ πρόβατα διασκορπισθήσονται 1 If your language does not use the passive form in this way, you can express the idea behind the phrase **the sheep will be scattered** in another way that is natural in your language. The phrase **the sheep will be scattered** does not necessarily imply that there is someone making the action of scattering happen, so try to translate this phrase in a way that simply shows that **the sheep will be scattered** without saying who will make the action happen. Alternate translation: “the sheep will run away in different directions” -14:28 dm1q rc://*/ta/man/translate/figs-explicit ἐγερθῆναί με 1 The phrase **raised up** means to having become alive again after having died. If it would be helpful in your language, you could express that explicitly. Alternate translation: “I am made alive again” -14:28 qi4g rc://*/ta/man/translate/figs-activepassive τὸ ἐγερθῆναί με 1 If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. If you must state who did the action, Jesus implies that God will do it. Alternate translation: “God raises me from the dead” -14:29 op1t rc://*/ta/man/translate/figs-explicit πάντες 1 By using the word **all** in this context, the implication is that **Peter** is referring to “all the other disciples.” If it would be helpful in your language, you could express that explicitly. Alternate translation: “all the other disciples” -14:29 j961 rc://*/ta/man/translate/figs-metaphor σκανδαλισθήσονται 1 See how you translated the phrase **will be caused to stumble** in [14:27](../14/27.md). Alternate translation: “leave you” -14:29 div5 rc://*/ta/man/translate/figs-ellipsis οὐκ ἐγώ 1 In the phrase **not I**, Peter is leaving out some of the words that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the context. Alternate translation: “I will not fall away” or “I will not forsake you” -14:30 z2q9 ἀμὴν, λέγω σοι 1 See how you translated the statement **Truly I say to you** in [3:28](../03/28.md). -14:30 i4g3 rc://*/ta/man/translate/translate-unknown ἀλέκτορα φωνῆσαι 1 See how you translated the similar phrase “rooster crowing” in [13:35](../13/35.md). -14:31 z9le rc://*/ta/man/translate/figs-explicit ὡσαύτως & καὶ πάντες ἔλεγον 1 The phrase **they all also were speaking in the same manner** means that all of the disciples were saying the same thing that Peter said. If it would be helpful in your language, you could express that explicitly, as modeled by the UST. -14:32 deg7 rc://*/ta/man/translate/writing-pronouns ἔρχονται 1 The pronoun **they** refers to Jesus and his disciples. If this might confuse your readers, you could say the meaning explicitly, as modeled by the UST. -14:32 ni66 rc://*/ta/man/translate/figs-go ἔρχονται 1 # Connecting Statement:\n\nYour language may say “went” rather than **come** or “came” in contexts such as this. Use whichever is more natural. Alternate translation: “they went” or “they go” -14:34 eyw3 rc://*/ta/man/translate/figs-synecdoche ἐστιν ἡ ψυχή μου 1 By using the phrase **My soul**, Jesus is speaking of his entire self by referring to one part of himself, his **soul**. If it would be helpful in your language, you could use an equivalent expression from your culture or use plain language, as modeled by the UST. -14:34 krj1 rc://*/ta/man/translate/figs-abstractnouns ψυχή μου 1 If your language does not use an abstract noun for the idea of **soul**, you can express the same idea in another way, as modeled by the UST. -14:34 ic1g rc://*/ta/man/translate/figs-hyperbole ἕως θανάτου 1 Jesus is using the phrase **to death** to describe the extent of his grief. Jesus is exaggerating in order to show the depth of the distress and sorrow that he feels. If it would be helpful in your language, you could use an equivalent expression from your language that expresses great sorrow, or you could turn the phrase **to death** into a simile, as modeled by the UST. Alternate translation: “and I have so much grief that it makes me feel like I am near death” -14:35 nk8l rc://*/ta/man/translate/figs-explicit εἰ δυνατόν ἐστιν 1 Alternate translation: “if possible” -14:35 wc6d rc://*/ta/man/translate/figs-idiom παρέλθῃ & ἡ ὥρα 1 Jesus is using the term **hour** to refer to a specific time at which an event or events would take place. Here, the phrase **the hour** refers specifically to the time of Jesus’ suffering. If it would be helpful in your language, you could state the meaning in plain language, as the UST models. -14:35 gj74 rc://*/ta/man/translate/figs-metonymy παρέλθῃ ἀπ’ αὐτοῦ ἡ ὥρα 1 Here, Jesus is referring to the events that would take place during the upcoming hours as if they were the **hour** itself. Because Jesus is associating the upcoming events with the time of the events themselves, by asking that **the hour might pass**, Jesus is actually asking that the events themselves would not happen. If it would be helpful in your language, you could use an equivalent expression or use plain language. Alternate translation: “the upcoming events would pass from him” or “he would not have to experience the upcoming things which he knew he was going to have to suffer” -14:36 c11w rc://*/ta/man/translate/translate-transliterate Ἀββά 1 The word **Abba** is an Aramaic word meaning **Father** and which the Jews used to address their fathers. Mark writes it as it sounds in Aramaic (he transliterates it) and then translates its meaning into Greek for his readers, who did not know Aramaic. Since the Aramaic word **Abba** is followed by the Greek word **Father**, it is best to transliterate **Abba** and then give its meaning in your language as Mark does. -14:36 t9r2 rc://*/ta/man/translate/guidelines-sonofgodprinciples ὁ Πατήρ 1 The word **Father** is an important title for God. -14:36 jk6a rc://*/ta/man/translate/figs-metaphor παρένεγκε τὸ ποτήριον τοῦτο ἀπ’ ἐμοῦ 1 Jesus is referring to the sufferings he will soon experience as if they were a **cup** of bitter-tasting liquid that he would have to drink. If your readers would not understand what **cup** means in this context, you could use an equivalent metaphor from your culture. Alternatively, you could express the meaning plainly. Alternate translation: “Please spare me from these sufferings” -14:36 s1r5 rc://*/ta/man/translate/figs-imperative παρένεγκε τὸ ποτήριον τοῦτο ἀπ’ ἐμοῦ 1 The statement **Remove this cup from me** is an imperative, but it should be translated as a request rather than as a command. It may be helpful to add an expression such as “please” to make this clear. Alternate translation: “Please spare me from these sufferings” -14:37 ja6d rc://*/ta/man/translate/writing-pronouns εὑρίσκει αὐτοὺς καθεύδοντας 1 The pronoun **them** refers to Peter, James, and John. If it would be helpful in your language, you could indicate that in a way that would be natural in your language. Alternate translation: “finds the three disciples sleeping” -14:37 kp33 rc://*/ta/man/translate/figs-rquestion Σίμων, καθεύδεις? οὐκ ἴσχυσας μίαν ὥραν γρηγορῆσαι? 1 Jesus is not asking for information, but is using the question form here to rebuke **Peter** for falling asleep. If you would not use a rhetorical question for this purpose in your language, you could translate Jesus’ words as a statement, as modeled by the UST. -14:38 hi36 rc://*/ta/man/translate/figs-abstractnouns προσεύχεσθε, ἵνα μὴ ἔλθητε εἰς πειρασμόν 1 If your language does not use an abstract noun for the idea of **temptation**, you can express the idea behind it with a verb such as “tempt.” Alternate translation: “pray, so that nothing will tempt you to sin” -14:38 zrp4 rc://*/ta/man/translate/figs-explicit προσεύχεσθε, ἵνα μὴ ἔλθητε εἰς πειρασμόν 1 The implications are that the disciples will soon experience the **temptation** to abandon Jesus in order to save themselves. If it would be helpful in your language, you could state that explicitly. Alternate translation: “pray that when the Jewish leaders come to arrest me and you are tempted to try to save yourselves by running away or denying that you know me, you will not sin by doing that” -14:38 c1je rc://*/ta/man/translate/figs-metonymy τὸ & πνεῦμα 1 Jesus is describing the inner part of a person (which includes their desires and will) by association with their **spirit**. If it would be helpful in your language, you could use an equivalent expression from your culture or use plain language. See how you translated **spirit** in [2:8](../02/08.md), where **spirit** is used with a similar meaning. Alternate translation: “The inner self” or “The inner person” -14:38 djxc rc://*/ta/man/translate/figs-abstractnouns τὸ & πνεῦμα 1 If your language does not use an abstract noun for the idea of **spirit**, you can express the same idea in another way, as modeled by the UST. -14:38 gt2n rc://*/ta/man/translate/figs-ellipsis πρόθυμον 1 Jesus is leaving out some of the words that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply these words from the context. Alternate translation: “is willing to do what is right” or “is willing to do what pleases God” or “is willing to obey me” -14:38 b909 ἡ & σὰρξ ἀσθενής 1 Here, the word **flesh** could: (1) include the meaning of both option 2 and option 3 and therefore **flesh** would refer to both the weakness of the human body and also to the deficiency of human desire and ability to do what is right. Alternate translation: “the body and your spiritual strength is weak” (2) refer to the human “body.” Alternate translation: “the body is weak” (3) refer to the sinful part of human nature that prefers to seek comfort and seek what it desires rather than obey God and do the things that please him. Alternate translation: “the sinful human nature is weak” -14:39 l9nj τὸν αὐτὸν λόγον εἰπών 1 Alternate translation: “and said the same thing he had prayed the first time” -14:40 zkb2 rc://*/ta/man/translate/grammar-connect-logic-result εὗρεν αὐτοὺς καθεύδοντας, ἦσαν γὰρ αὐτῶν οἱ ὀφθαλμοὶ καταβαρυνόμενοι 1 If it would be more natural in your language, you could reverse the order of these phrases, since the second phrase gives the reason for the result that the first phrase describes. Alternate translation: “because the three disciples’ eyes were weighed down, he found them sleeping” -14:40 bgyj rc://*/ta/man/translate/writing-pronouns αὐτοὺς 1 Here, the pronoun **them** refers to Peter, James, and John. If it would be helpful in your language, you could express the meaning in a way that would make that clear in your language. Alternate translation: “the three disciples” -14:40 vwlx rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 Here, the word **for** indicates that what follows is the reason that Jesus found the disciples sleeping. Use a natural way in your language to show this connection. Alternate translation: “because” -14:40 ht2p rc://*/ta/man/translate/figs-idiom ἦσαν & αὐτῶν οἱ ὀφθαλμοὶ καταβαρυνόμενοι 1 The phrase **their eyes were weighed down** is an idiom meaning “they were very tired.” If it would be helpful in your language, you could use an equivalent idiom or use plain language. Alternate translation: “they were very sleepy” or “they were very tired” -14:40 hayg rc://*/ta/man/translate/figs-activepassive ἦσαν & αὐτῶν οἱ ὀφθαλμοὶ καταβαρυνόμενοι 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “tiredness had caused their eyes to be weighed down” or “their sleepiness had caused their eyes to be weighed down” -14:41 x7qd rc://*/ta/man/translate/translate-ordinal ἔρχεται τὸ τρίτον 1 If your language does not use ordinal numbers, you can translate the phrase **the third time** in a way that would be natural in your language. Alternate translation: “he comes yet again” -14:41 jo0t rc://*/ta/man/translate/writing-pronouns αὐτοῖς 1 Here, the pronoun **them** refers to Peter, James, and John. If it would be helpful in your language, you could express the meaning in a way that would make that clear in your language. Alternate translation: “to his three disciples” -14:41 lw7w rc://*/ta/man/translate/figs-rquestion καθεύδετε τὸ λοιπὸν καὶ ἀναπαύεσθε 1 Jesus is not asking for information, but is using the question form here to rebuke his disciples for falling asleep and resting. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way, as modeled by the UST. -14:41 wxmq rc://*/ta/man/translate/figs-explicit ἀπέχει 1 The phrase **It is enough** most likely refers to the apostles sleeping. They need to wake up and prepare for what is about tot happen. Alternate translation: “It is enough sleep” or “That is enough sleep” -14:41 ae53 rc://*/ta/man/translate/figs-idiom ἦλθεν ἡ ὥρα 1 See how you translated the term **hour** in [13:11](../13/11.md) where it is used with the same figurative sense. Alternate translation: “The time has come” -14:41 msb2 rc://*/ta/man/translate/figs-exclamations ἰδοὺ 1 **Behold** is an exclamation word that communicates that the listeners should pay attention. Use an exclamation that is natural in your language for communicating this, as modeled by the UST. -14:41 khqg ὁ Υἱὸς τοῦ Ἀνθρώπου 1 See how you translated the title **Son of Man** in [2:10](../02/10.md). -14:41 h5u5 rc://*/ta/man/translate/figs-123person ὁ Υἱὸς τοῦ Ἀνθρώπου 1 By calling himself **the Son of Man** Jesus is referring to himself in the third person. If it would be helpful in your language, you can use the first person, as modeled by the UST. -14:41 eg9m rc://*/ta/man/translate/figs-activepassive παραδίδοται ὁ Υἱὸς τοῦ Ἀνθρώπου εἰς τὰς χεῖρας τῶν ἁμαρτωλῶν 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “someone is about to hand over the Son of Man into the hands of the sinners” -14:41 uyzf παραδίδοται 1 See how you translated the phrase “betrayed him” in [3:19](../03/19.md), where it is used with the same meaning as it is here. -14:41 mcns rc://*/ta/man/translate/figs-metonymy εἰς τὰς χεῖρας τῶν ἁμαρτωλῶν 1 Here, **hands** is a metonym for control. See how you translated **hands** in [9:31](../09/31.md), where it is used with the same figurative sense. Alternate translation: “into the control of the sinners” or “into the custody of the sinners” -14:42 ruj7 rc://*/ta/man/translate/figs-exclamations ἰδοὺ 1 See how you translated the word **Behold** in [14:41](../14/41.md). -14:42 vkzb ὁ 1 Alternate translation: “the person” -14:42 qmm4 παραδιδούς 1 See how you translated the phrase “handed him over” in [3:19](../03/19.md). -14:43 ytk9 rc://*/ta/man/translate/grammar-connect-time-sequential εὐθὺς 1 See how you translated the word **immediately** in [1:10](../01/10.md). -14:43 nz4t rc://*/ta/man/translate/figs-nominaladj τῶν δώδεκα 1 # Connecting Statement:\n\nSee how you translated the phrase **the Twelve** in [3:16](../03/16.md). -14:44 r9cp rc://*/ta/man/translate/writing-background δεδώκει δὲ ὁ παραδιδοὺς αὐτὸν σύσσημον αὐτοῖς λέγων, ὃν ἂν φιλήσω, αὐτός ἐστιν; κρατήσατε αὐτὸν, καὶ ἀπάγετε ἀσφαλῶς 1 To help his readers understand what happens next, Mark provides this background information about how Judas had arranged his betrayal of Jesus with the Jewish leaders. Here Mark uses the word **Now** to introduce the background information which he gives in the rest of this verse. Use the natural form in your language for expressing background information. Alternate translation: “Now Judas, who was going to hand Jesus over, gave this signal to those who were going to arrest Jesus. Judas said, ‘Whomever I may kiss, he it is. Seize him and lead him away securely’” -14:44 bvwx rc://*/ta/man/translate/writing-pronouns αὐτὸν 1 The pronoun **him** refers to Jesus. If it would be helpful in your language, you could say the meaning explicitly, as modeled by the UST. -14:44 bzj2 rc://*/ta/man/translate/figs-explicit ὁ παραδιδοὺς αὐτὸν 1 The phrase **the one handing him over** refers to Judas. If it would be helpful in your language, you could express that explicitly, as modeled by the UST. -14:44 lsh3 rc://*/ta/man/translate/figs-explicit αὐτός ἐστιν 1 The phrase **is he** refers to Jesus, the man that Judas was going to identify. If it would be helpful in your language, you could express that explicitly. Alternate translation: “is the one you should arrest” -14:45 tpd4 Ῥαββεί 1 See how you translated the title **Rabbi** in [9:5](../09/05.md). -14:46 gszh rc://*/ta/man/translate/figs-idiom ἐπέβαλαν τὰς χεῖρας αὐτῶν καὶ ἐκράτησαν αὐτόν 1 Here, **laid hands on** is an idiom which means to take hold of a person. If it would be helpful in your language, you could use an equivalent idiom or use plain language. Alternate translation: “took hold of Jesus and seized him in order to take him into custody” -14:46 y5qv rc://*/ta/man/translate/figs-parallelism ἐπέβαλαν τὰς χεῖρας αὐτῶν καὶ ἐκράτησαν αὐτόν 1 The phrases, **laid hands on him** and **seized him** mean the same thing. If saying the same thing twice might be confusing for your readers, you could combine these phrases into one. Alternate translation: “seized Jesus” or “seized him” or “took hold of Jesus in order to arrest him” -14:47 m6b9 τῶν 1 Alternate translation: “of the people who were” -14:48 gv6e ἀποκριθεὶς ὁ Ἰησοῦς εἶπεν αὐτοῖς 1 Alternate translation: “Jesus said to the crowd” -14:48 eq25 rc://*/ta/man/translate/figs-rquestion ὡς ἐπὶ λῃστὴν ἐξήλθατε μετὰ μαχαιρῶν καὶ ξύλων συνλαβεῖν με? 1 Jesus is not asking for information, but is using the question form here as an emphatic way to rebuke the crowd. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way, as modeled by the UST. Alternate translation: “It is ridiculous that you come here to seize me with swords and clubs as if I were a robber!” -14:48 djp0 rc://*/ta/man/translate/figs-go ἐξήλθατε 1 Your language may say “gone” rather than **come** in contexts such as this. Use whichever is more natural. Alternate translation: “have you gone out” -14:49 my05 rc://*/ta/man/translate/figs-synecdoche τῷ ἱερῷ 1 Only priests were allowed to enter the temple building, so by saying **the temple**, Jesus means the temple courtyard. He is using the word for the entire building to refer to one part of it. If it would be helpful in your language, you could express this explicitly, as modeled by the UST. -14:49 t9d8 rc://*/ta/man/translate/figs-ellipsis ἀλλ’ ἵνα πληρωθῶσιν αἱ Γραφαί 1 Jesus’ words **But so that the Scriptures might be fulfilled** could: (1) be an ellipsis. If this is the case, then Jesus is leaving out some of the words that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply these words. Matthew, in his parallel account in [Matt 26:56](../mat/26/56.md), supplies the words “all this has happened” between the words **But** and **so that**, so if this is an ellipsis these are the words that should be supplied. Alternate translation: “But all this has happened so that the Scriptures might be fulfilled” or “But, so that the Scriptures might be fulfilled, all this has happened” (2) instead be translated with an imperatival meaning as “But let the Scriptures be fulfilled.” Alternate translation: “But let the Scriptures be fulfilled” -14:49 d8wh rc://*/ta/man/translate/figs-activepassive πληρωθῶσιν αἱ Γραφαί 1 If your language does not use the passive form in this way, you can express the idea in active form or in another way that is natural in your language. Jesus implies that both God and sinful humans are acting to fulfill Scripture. God is intentionally acting to fulfill Scripture by leading Jesus to be willing to die and not flee from those trying to kill him. Sinful humans are also acting to fulfill Scripture even though they do not know that they are fulfilling what God had foretold in the Old Testament would happen to the Messiah. Because of this, if you must state who did the action, it would be best to translate this in a way that includes both or allows for both. Alternate translation: “God might fulfill through the acts of sinful men what has been foretold in the Scriptures” -14:50 pk0i rc://*/ta/man/translate/writing-pronouns αὐτὸν 1 The pronoun **him** refers to Jesus. If it would be helpful in your language, you could indicate that explicitly. Alternate translation: “Jesus” -14:50 gqz8 rc://*/ta/man/translate/figs-explicit ἔφυγον πάντες 1 The phrase **they all** refers to Jesus’ 12 disciples. If it would be helpful in your language, you could indicate that explicitly. Alternate translation: “all Jesus’ disciples fled” -14:51 y5yt rc://*/ta/man/translate/translate-unknown σινδόνα 1 The term **linen** refers to a high quality cloth made from the fibers of the flax plant. If you do not have **linen** in your region and/or your readers would be unfamiliar with this term, you could use a general expression. Alternate translation: “a garment made of fine cloth” or “a garment made of good cloth” -14:51 nag4 κρατοῦσιν αὐτόν 1 Alternate translation: “the men seized that man” -14:53 ze1s rc://*/ta/man/translate/figs-explicit ἀπήγαγον τὸν Ἰησοῦν 1 If it would be helpful in your language, you could state more explicitly what the phrase **they led Jesus away** means. Alternate translation: “they took Jesus from where they had arrested him” -14:54 bzg7 rc://*/ta/man/translate/writing-background καὶ ὁ Πέτρος ἀπὸ μακρόθεν ἠκολούθησεν αὐτῷ 1 Mark provides this background information to help readers understand what happens next in the story. Use a natural way in your language for introducing background information. Alternate translation: “Now Peter followed Jesus, not getting too close” -14:54 l5gl rc://*/ta/man/translate/figs-explicit ὁ Πέτρος ἀπὸ μακρόθεν ἠκολούθησεν αὐτῷ, ἕως 1 If it would be helpful in your language, you could state explicitly why Peter **followed** Jesus **from a distance**. It may be helpful to make this a separate sentence. Alternate translation: “Peter followed Jesus, staying some distance away so that he himself would not be recognized and arrested. He followed as far as going” -14:55 w23n rc://*/ta/man/translate/grammar-connect-words-phrases οἱ δὲ ἀρχιερεῖς καὶ ὅλον τὸ Συνέδριον 1 The word **Now** indicates that Mark is transitioning subjects and is now making **the chief priest** and the **Sanhedrin** the subject of the story instead of Peter. Use a natural way in your language for indicating this change in subjects. Alternate translation: “Now the men who were the chief priests and the entire Sanhedrin” -14:55 wlp4 rc://*/ta/man/translate/figs-explicit ἐζήτουν κατὰ τοῦ Ἰησοῦ μαρτυρίαν, εἰς τὸ θανατῶσαι αὐτόν 1 The phrase **seeking testimony against** means that the chief priests and the Sanhedrin was seeking evidence against Jesus that they could bring to the Roman authorities and use it to accuse Jesus. This was not an official trial. If it would be helpful in your language, you could express that explicitly. Alternate translation: “were looking for evidence against Jesus so that they could have him put to death” -14:55 xp1q rc://*/ta/man/translate/figs-abstractnouns μαρτυρίαν 1 If your language does not use an abstract noun for the idea of **testimony**, you can express the idea behind this word by using a verbal phrase, as modeled by the UST, or by expressing the idea in some other way that is natural in your language. -14:55 yew5 rc://*/ta/man/translate/figs-abstractnouns εἰς τὸ θανατῶσαι αὐτόν 1 If your language does not use an abstract noun for the idea of **death**, you can express the idea behind this word by using a verb form such as “kill” or by expressing it some other way. Alternate translation: “so that they could have him killed” -14:56 quw1 rc://*/ta/man/translate/figs-abstractnouns καὶ ἴσαι αἱ μαρτυρίαι οὐκ ἦσαν 1 If your language does not use an abstract noun for the idea of **testimonies**, you can express the idea behind this word by using a verbal phrase, as modeled by the UST, or by expressing the idea in some other way that is natural in your language. See how you translated the word **testimonies** in [14:55](../14/55.md). Alternate translation: “but what they said against Jesus was not the same” or “but when they testified against Jesus, they contradicted each other” or “but when they testified against Jesus, their testimonies were not consistent with each other” -14:57 vulz ἐψευδομαρτύρουν 1 See how you translated the word **testifying** in [14:56](../14/56.md). -14:58 nbvu rc://*/ta/man/translate/figs-quotesinquotes ὅτι ἡμεῖς ἠκούσαμεν αὐτοῦ λέγοντος, ὅτι ἐγὼ καταλύσω τὸν ναὸν τοῦτον, τὸν χειροποίητον, καὶ διὰ τριῶν ἡμερῶν ἄλλον ἀχειροποίητον οἰκοδομήσω 1 If the direct quotation inside a direct quotation would be confusing in your language, you could translate the second direct quotation as an indirect quotation. Alternate translation: “We heard him saying that he will destroy this temple made with hands and in three days will build another made without hands” +14:27 zaxm rc://*/ta/man/translate/figs-activepassive πάντες σκανδαλισθήσεσθε 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “You all will stumble” +14:27 gkb5 rc://*/ta/man/translate/writing-quotations γέγραπται 1 Here, Jesus uses the phrase **it is written** to introduce a quotation from an Old Testament passage of Scripture, ([Zechariah 13:7](../zec/13/07.md)). If it would be helpful in your language, you could use a comparable phrase that indicates that Jesus is quoting from an important text. Alternate translation: “you can read in the Scriptures” or “it says in the book of Zechariah” +14:27 jp51 rc://*/ta/man/translate/figs-activepassive γέγραπται 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was God speaking through Zechariah. Alternate translation: “Zechariah wrote” or “God spoke through Zechariah” +14:27 qzzv rc://*/ta/man/translate/figs-quotesinquotes γέγραπται, πατάξω τὸν ποιμένα καὶ τὰ πρόβατα διασκορπισθήσονται 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “it is written that God will strike the shepherd and the sheep will be scattered” +14:27 cv7z rc://*/ta/man/translate/figs-metaphor πατάξω τὸν ποιμένα καὶ τὰ πρόβατα διασκορπισθήσονται 1 Here the author of the quotation speaks as if the Messiah were a **shepherd** and as if his people were **sheep**. He means that the Messiah is the leader, and his people are like helpless sheep without him. Since Jesus is quoting these words from the Old Testament, if possible preserve the metaphor or express the idea in simile form. Alternate translation: “I will strike the person who is like a shepherd and those who are like sheep will be scattered” +14:27 ui7y rc://*/ta/man/translate/figs-explicit πατάξω 1 In this quotation, God is the one speaking. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “I, God, will strike” +14:27 jjqt rc://*/ta/man/translate/figs-explicit πατάξω 1 Here, the word **strike** means to hit someone hard enough to kill that person. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “I will fatally strike” or “I will strike down” +14:27 w2az rc://*/ta/man/translate/figs-activepassive τὰ πρόβατα διασκορπισθήσονται 1 If your language does not use this passive form, you can state this in active form. Alternate translation: “the sheep will scatter” +14:28 dm1q rc://*/ta/man/translate/figs-idiom ἐγερθῆναί με 1 Here, the phrase **raised up** refers to someone who died coming back to life. If it would be helpful in your language, you could use a comparable word or state the meaning plainly. Alternate translation: “I am restored to life”\n +14:28 qi4g rc://*/ta/man/translate/figs-activepassive τὸ ἐγερθῆναί με 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who will do the action, Jesus could be implying that: (1) God will do it. Alternate translation: “God raises me up” (2) Jesus himself will do it. Alternate translation: “I raise myself up” +14:28 ghds rc://*/ta/man/translate/figs-explicit προάξω ὑμᾶς εἰς τὴν Γαλιλαίαν 1 Here Jesus implies that once he is in **Galilee**, his disciples will meet him there. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “I will go before you into Galilee, where you will be with me again” +14:28 p4lk rc://*/ta/man/translate/figs-go προάξω 1 In a context such as this, your language might say “come” instead of **go**. Alternate translation: “I will come before” +14:29 u6sb rc://*/ta/man/translate/grammar-connect-logic-contrast δὲ 1 Here, the word **But** introduces what Peter said in contrast to what Jesus said. If it would be helpful in your language, you could use a word or phrase that introduces this kind of contrast, or you could leave **But** untranslated. Alternate translation: “However,” +14:29 op1t rc://*/ta/man/translate/grammar-connect-condition-hypothetical εἰ καὶ πάντες σκανδαλισθήσονται 1 Peter is suggesting that this is a hypothetical condition, that **all** might be **caused to stumble**. Use a natural form in your language for introducing a situation that could happen. Alternate translation: “Even were all to be caused to stumble” +14:29 j961 rc://*/ta/man/translate/figs-metaphor σκανδαλισθήσονται 1 Here Peter speaks as if all the disciples were going to **stumble**. He means that they will reject and desert Jesus because of what will happen to him. If it would be helpful in your language, you could state the meaning plainly. See how you expressed the similar phrase in [14:27](../14/27.md). Alternate translation: “will desert you” or “will run away from you” +14:29 amz6 rc://*/ta/man/translate/figs-activepassive σκανδαλισθήσονται 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “will stumble” +14:29 div5 rc://*/ta/man/translate/figs-ellipsis οὐκ ἐγώ 1 Peter is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from earlier in the sentence if it would be clearer in your language. Alternate translation: “I will not be caused to stumble” +14:30 fyuv rc://*/ta/man/translate/figs-yousingular σοι & σὺ 1 Because Jesus is speaking to Peter, the word **you** is singular throughout this verse. +14:30 z2q9 rc://*/ta/man/translate/figs-explicit σήμερον, ταύτῃ τῇ νυκτὶ 1 Here, the word **today** refers to a period of 24 hours. In Jesus’ culture, people usually considered sunset to be the start of the next day. So, Jesus is indicating that Peter will deny him that night, before the sun rises. If it would be helpful in your language, you could use a different phrase that refers to this period of time. Alternate translation: “during this very night,” or “before the sun rises again,” +14:30 i4g3 rc://*/ta/man/translate/translate-unknown ἀλέκτορα φωνῆσαι 1 A **rooster** is a large bird, a male chicken, which often calls out with a loud sound around the time the sun comes up. If your readers would not be familiar with this bird, you could use the name of a bird in your area that calls out or sings just before dawn, or you could use a general expression. See how you translated this word in [13:35](../13/35.md). Alternate translation: “a bird sings” +14:30 egi5 rc://*/ta/man/translate/figs-explicit τρίς με ἀπαρνήσῃ 1 Here Jesus implies that Peter **will deny** that he knows Jesus and is his disciple. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “you will deny three times that you know me” or “you will deny three times that you are my disciple” +14:31 s9dj ἐκπερισσῶς 1 Alternate translation: “insistently” or “forcefully” +14:31 dfpl rc://*/ta/man/translate/grammar-connect-condition-hypothetical ἐὰν δέῃ με συναποθανεῖν σοι 1 Peter is suggesting that this is a hypothetical condition, that it might be **necessary** to **die with** Jesus. Use a natural form in your language for introducing a situation that could happen. Alternate translation: “Even were it necessary for me to die with you” +14:31 w3bw rc://*/ta/man/translate/figs-explicit ἐὰν δέῃ με συναποθανεῖν σοι 1 Here Peter means that if it were **necessary** for him **to die** if he remained faithful to Jesus, he would rather do that than **deny** him. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “Even if it were necessary for me, to keep from denying you, to die with you” or “Even if I would have to die with you if I stayed with you” +14:31 t33b rc://*/ta/man/translate/figs-yousingular σοι & σε 1 Because Peter is speaking to Jesus, the word **you** throughout this verse is singular. +14:31 kk3x rc://*/ta/man/translate/figs-explicit οὐ μή σε ἀπαρνήσομαι 1 Here Peter implies that he **will certainly not deny** that he knows Jesus and is his disciple. See how you expressed the similar phrase in [14:30](../14/30.md). Alternate translation: “I will certainly not deny that I know you” or “I will certainly not deny that I am your disciple” +14:31 w9zk rc://*/ta/man/translate/figs-doublenegatives οὐ μή 1 The words translated **certainly not** are two negative words. In this construction, the second negative does not cancel the first to create a positive meaning. Instead, it gives greater emphasis to the negative. If your language can use two negatives that do not cancel one another to create a positive meaning, you could use a double negative here. If your language does not use two negatives in that way, you could translate with one strong negative, as the ULT does. Alternate translation: “by no means” +14:31 z9le rc://*/ta/man/translate/figs-explicit ὡσαύτως & καὶ πάντες ἔλεγον 1 The phrase **they all also were speaking in the same manner** means that all of the disciples were saying the same thing that Peter said. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “they all also were saying the same kind of thing” or “they all also were declaring that they would not deny Jesus” +14:32 ni66 rc://*/ta/man/translate/figs-go ἔρχονται 1 In a context such as this, your language might say “go” instead of **come**. Alternate translation: “they go” +14:32 x67u rc://*/ta/man/translate/figs-quotations λέγει τοῖς μαθηταῖς αὐτοῦ, καθίσατε ὧδε, ἕως προσεύξωμαι 1 It may be more natural in your language to have an indirect quotation here. Alternate translation: “tells his disciples to sit there while he prayed” +14:33 i7a3 rc://*/ta/man/translate/figs-activepassive παραλαμβάνει τὸν Πέτρον, καὶ Ἰάκωβον, καὶ Ἰωάννην, μετ’ αὐτοῦ; καὶ ἤρξατο ἐκθαμβεῖσθαι καὶ ἀδημονεῖν 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was something that Jesus was thinking about. Alternate translation: “he takes along Peter and James and John with him. And something began to distress and greatly trouble him” or “as he takes along Peter and James and John, what he was thinking began to distress and greatly trouble him”\n +14:33 o38r rc://*/ta/man/translate/figs-doublet ἐκθαμβεῖσθαι καὶ ἀδημονεῖν 1 The terms **distressed** and **greatly troubled** mean similar things. Mark is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “to be extremely distressed” or “to be very troubled” +14:34 krj1 rc://*/ta/man/translate/figs-activepassive περίλυπός ἐστιν ἡ ψυχή μου 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, it is clear from the context that it was something that Jesus was thinking about. Alternate translation: “Something grieves my soul very much” or “What I am thinking grieves my soul very much” +14:34 eyw3 rc://*/ta/man/translate/figs-synecdoche ἐστιν ἡ ψυχή μου 1 Here, **soul** refers to the whole person. If it would be helpful in your language, you could express the meaning plainly. Alternate translation: “It is I who am” +14:34 ic1g rc://*/ta/man/translate/figs-hyperbole ἕως θανάτου 1 Jesus is using the phrase **to death** to describe the extent of his grief. He uses this overstatement in order to show how very **grieved** he is. If it would be helpful in your language, you could use an equivalent expression from your language that expresses great sorrow, or you could express the idea in simile form. Alternate translation: “so much so that I cannot stand it much longer” or “as if I were about to die” +14:35 fq5b rc://*/ta/man/translate/figs-go προελθὼν μικρὸν 1 In a context such as this, your language might say “come” instead of **gone**. Alternate translation: “having come a little father” +14:35 i78e rc://*/ta/man/translate/translate-symaction ἔπιπτεν ἐπὶ τῆς γῆς 1 In Mark’s culture, falling **to the ground** refers to kneeling down and putting one’s face close to the ground. This was a position used to show respect and reverence. If it would be helpful in your language, you could use a comparable expression for a physical position used to show respect or worship, or you could express the idea plainly. Alternate translation: “he bowed down” or “he lay down to show respect” +14:35 lsf9 rc://*/ta/man/translate/figs-quotations προσηύχετο ἵνα, εἰ δυνατόν ἐστιν, παρέλθῃ ἀπ’ αὐτοῦ ἡ ὥρα 1 It may be more natural in your language to have a direct quotation here. Alternate translation: “was praying, ‘If it is possible, let the hour pass from me’” +14:35 gj74 rc://*/ta/man/translate/figs-idiom παρέλθῃ ἀπ’ αὐτοῦ ἡ ὥρα 1 Here, when Jesus prays that he **the hour might pass from him**, he is praying that he would not experience **the hour**. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “the hour might not happen to him” or “he might not have to endure the hour” +14:35 wc6d rc://*/ta/man/translate/figs-metonymy ἡ ὥρα 1 Here, **hour** represents events that will take place during a specific period of time, described generally as an **hour**. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “the coming events” or “the things that would happen soon” +14:36 k3ci rc://*/ta/man/translate/figs-explicit Ἀββά, ὁ Πατήρ 1 Here Mark uses an Aramaic word for Father (**Abba**) and then the normal word for **Father** in his language. He could be: (1) including the word that Jesus used (**Abba**) and then translating it for his readers. If possible, simply include both words in your translation. If it is necessary, you could use a form that indicates that Mark is translating the word that Jesus used. Alternate translation: “Abba—that is, Father—” (2) indicating that Jesus used both of these words in his prayer. Alternate translation: “Abba, my Father” +14:36 c11w rc://*/ta/man/translate/translate-transliterate Ἀββά 1 The word **Abba** is an Aramaic word meaning **Father**. Jewish people used this word to address their fathers. Mark has spelled it out using Greek letters so his readers would know how it sounded. Since the Aramaic word **Abba** is followed by the Greek word **Father**, it is best to transliterate **Abba** and then give its meaning in your language as Mark does. +14:36 t9r2 rc://*/ta/man/translate/guidelines-sonofgodprinciples ὁ Πατήρ 1 **Father** is an important title that describe the relationship between God the **Father** and Jesus his Son. +14:36 heiq rc://*/ta/man/translate/figs-yousingular σοι & παρένεγκε & σύ 1 Because Jesus is speaking to God the Father, the word **you** throughout this verse and the command **Remove** are singular. +14:36 s1r5 rc://*/ta/man/translate/figs-imperative παρένεγκε 1 This is an imperative, but it should be translated as a polite request rather than as a command. It may be helpful to add an expression such as “please” to make this clear. Alternate translation: “I ask that you remove” +14:36 jk6a rc://*/ta/man/translate/figs-metaphor τὸ ποτήριον τοῦτο 1 Jesus is referring to the sufferings he will soon experience as if they were a **cup** of bitter-tasting liquid that he would have to drink. If it would be helpful in your language, you could use simile form or state the meaning plainly. Alternate translation: “this suffering that is like a cup full of poison” or “this suffering” +14:36 qeu3 rc://*/ta/man/translate/figs-ellipsis οὐ τί ἐγὼ θέλω, ἀλλὰ τί σύ 1 Jesus is leaving out some of the words that a sentence would need in many languages to be complete. If it would be clearer in your language, you could supply these words from the context. Alternate translation: “do not do what I will, but do what you will” +14:37 dina rc://*/ta/man/translate/figs-go ἔρχεται 1 In a context such as this, your language might say “goes” instead of **comes**. Alternate translation: “he goes” +14:37 ja6d rc://*/ta/man/translate/writing-pronouns αὐτοὺς 1 The pronoun **them** refers to Peter, James, and John. If it would be helpful in your language, you could refer to them more directly. Alternate translation: “Peter, James, and John” +14:37 nwu9 rc://*/ta/man/translate/figs-explicit λέγει τῷ Πέτρῳ 1 Here Mark implies that Jesus woke up **Peter** before speaking to him. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “he wakes up Peter to say to him” +14:37 kp33 rc://*/ta/man/translate/figs-rquestion Σίμων, καθεύδεις? οὐκ ἴσχυσας μίαν ὥραν γρηγορῆσαι? 1 Jesus is using the question form to rebuke Peter. If you would not use the question form for this purpose in your language, you could translate these questions as statements or exclamations. Alternate translation: “Simon, I see that you were sleeping. You were not able to be alert for one hour.” or “Simon, you were sleeping! You surely should have been able to be alert for one hour!” +14:37 nhqh rc://*/ta/man/translate/figs-yousingular καθεύδεις? οὐκ ἴσχυσας 1 Because Jesus is speaking to Peter, the word **you** throughout this verse is singular. +14:38 k8gj rc://*/ta/man/translate/figs-explicit ἵνα 1 Here, the phrase **so that** could introduce: (1) the purpose for which the disciples should **pray**. Alternate translation: “in order that” (2) what the disciples should **pray**. Alternate translation: “that” +14:38 qzqe rc://*/ta/man/translate/figs-metaphor μὴ ἔλθητε εἰς πειρασμόν 1 Here Jesus speaks as if **temptation** were a location that someone could **enter into**. He is referring to experiencing **temptation**. If it would be helpful in your language, you could use a comparable figure of speech or state the meaning plainly. Alternate translation: “you do not experience temptation” or “you are kept away from temptation” +14:38 hi36 rc://*/ta/man/translate/figs-abstractnouns μὴ ἔλθητε εἰς πειρασμόν 1 If your language does not use an abstract noun for the idea of **temptation**, you could express the same idea in another way. Alternate translation: “you are not tempted”\n +14:38 zrp4 rc://*/ta/man/translate/figs-genericnoun τὸ μὲν πνεῦμα πρόθυμον, ἡ δὲ σὰρξ ἀσθενής 1 The words **spirit** and **flesh** represent people’s spirits and flesh in general, not one particular spirit and flesh. If it would be helpful in your language, you could express the idea in another way. Alternate translation: “People’s spirits indeed are willing, but their flesh is weak” +14:38 c1je rc://*/ta/man/translate/figs-metonymy τὸ μὲν πνεῦμα πρόθυμον 1 Here, **spirit** represents a person’s desires and will. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “The will indeed wants to do it” or “Inside, you indeed are willing” +14:38 djxc rc://*/ta/man/translate/figs-explicit πρόθυμον 1 Here Jesus implies that **the spirit** is **willing** to do what is right, and more specifically what Jesus has asked. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “is willing to do what is right” or “is willing to do what I ask”\n +14:38 b909 rc://*/ta/man/translate/figs-metonymy ἡ & σὰρξ ἀσθενής 1 Here, **flesh** represents a person’s body and actions. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “the body is weak” or “when you act you are weak” +14:39 utqo rc://*/ta/man/translate/figs-go ἀπελθὼν 1 In a context such as this, your language might say “come” instead of **gone**. Alternate translation: “having come away” +14:39 l9nj rc://*/ta/man/translate/figs-metonymy τὸν αὐτὸν λόγον 1 Here, **word** represents what Jesus prayed using words. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “the same things he had prayed the first time” or “the same prayer as earlier” +14:40 zkb2 rc://*/ta/man/translate/grammar-connect-logic-result καὶ πάλιν ἐλθὼν, εὗρεν αὐτοὺς καθεύδοντας, ἦσαν γὰρ αὐτῶν οἱ ὀφθαλμοὶ καταβαρυνόμενοι 1 If it would be more natural in your language, you could reverse the order of these clauses, since the third clause gives the reason for the result that the second clause describes. Alternate translation: “And since their eyes were weighed down, when he came again, he found them sleeping” +14:40 ybmy rc://*/ta/man/translate/figs-go ἐλθὼν 1 In a context such as this, your language might say “gone” instead of **come**. Alternate translation: “having gone” +14:40 bgyj rc://*/ta/man/translate/writing-pronouns αὐτοὺς 1 Here, the pronoun **them** refers to Peter, James, and John. If it would be helpful in your language, you could refer to them more directly. Alternate translation: “Peter, James, and John” +14:40 ht2p rc://*/ta/man/translate/figs-idiom ἦσαν & αὐτῶν οἱ ὀφθαλμοὶ καταβαρυνόμενοι 1 Here, the clause **their eyes were weighed down** indicates that the three disciples were very tired and sleepy. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “they were exhausted” or “they were very tired” +14:40 hayg rc://*/ta/man/translate/figs-activepassive ἦσαν & αὐτῶν οἱ ὀφθαλμοὶ καταβαρυνόμενοι 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “their eyes were heavy” or “sleepiness weighed their eyes down” +14:40 q1pq rc://*/ta/man/translate/figs-explicit οὐκ ᾔδεισαν τί ἀποκριθῶσιν αὐτῷ 1 Here Mark implies that Jesus woke the disciples up, and then **they did not know what they might answer him** when he spoke to them. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “when he awakened them and spoke to them, they did not know what they might answer him” +14:41 wn89 rc://*/ta/man/translate/figs-explicit καὶ ἔρχεται τὸ τρίτον 1 Here Mark implies that Jesus went away and prayed and then returned to the disciples **the third time**. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “Jesus again prayed some distance away, and then he comes the third time” +14:41 x7qd rc://*/ta/man/translate/translate-ordinal τὸ τρίτον 1 If your language does not use ordinal numbers, you could use a cardinal number here or an equivalent expression. Alternate translation: “time number three” or “yet again” +14:41 jo0t rc://*/ta/man/translate/writing-pronouns αὐτοῖς 1 Here, the pronoun **them** refers to Peter, James, and John. If it would be helpful in your language, you could refer to them more directly. Alternate translation: “to Peter, James, and John” +14:41 cgjm rc://*/ta/man/translate/figs-explicit καθεύδετε τὸ λοιπὸν καὶ ἀναπαύεσθε 1 This sentence could be: (1) a rhetorical question that Jesus uses to rebuke the disciples. In this case, Jesus is disappointed that the disciples continue to sleep. Alternate translation: “Do you continue to sleep and rest?” (2) a command to continue to sleep and rest. In this case, Jesus means that the time when they were supposed to be alert is over, and they might as well sleep and rest now. Alternate translation: “Go ahead and continue to sleep and rest!” or “You can continue to sleep and rest.” +14:41 lw7w rc://*/ta/man/translate/figs-rquestion καθεύδετε τὸ λοιπὸν καὶ ἀναπαύεσθε 1 Jesus is using the question form to rebuke Peter, James, and John. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “It is sad that you are still sleeping and resting.” or “You should not still be sleeping and resting!” +14:41 ufrq rc://*/ta/man/translate/figs-doublet καθεύδετε τὸ λοιπὸν καὶ ἀναπαύεσθε 1 The terms **sleeping** and **resting** mean similar things. Jesus is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “Are you still taking your rest” or “Are you still sleeping soundly” +14:41 wxmq rc://*/ta/man/translate/figs-explicit ἀπέχει 1 Here Jesus implies that the disciples have slept **enough**, and they should wake up and be ready to act. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “It is enough sleep” +14:41 ae53 rc://*/ta/man/translate/figs-idiom ἡ ὥρα 1 Here, the word **hour** refers to a specific moment in time. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “the moment” +14:41 m72l rc://*/ta/man/translate/figs-explicit ἡ ὥρα 1 Here, Jesus implies that **the hour** is the time when he will suffer. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “the hour of my suffering” +14:41 msb2 rc://*/ta/man/translate/figs-exclamations ἰδοὺ 1 Here, the word **Behold** draws the attention of the disciples and asks them to listen carefully. If it would be helpful in your language, you could express **Behold** with a word or phrase that asks someone to listen, or you could express the idea in another way. Alternate translation: “Listen” or “Pay attention:” +14:41 h5u5 rc://*/ta/man/translate/figs-123person παραδίδοται ὁ Υἱὸς τοῦ Ἀνθρώπου 1 Here Jesus speaks about himself in the third person. If it would be helpful in your language, you could use the first person. Alternate translation: “I, who am the Son of Man, am handed over” +14:41 eg9m rc://*/ta/man/translate/figs-activepassive παραδίδοται ὁ Υἱὸς τοῦ Ἀνθρώπου 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who did the action, you could use an indefinite subject. Alternate translation: “someone hands the Son of Man over” +14:41 uyzf rc://*/ta/man/translate/translate-tense παραδίδοται 1 Here Jesus uses the present tense to describe a future event that he knows will surely happen. If it would be helpful in your language, you could use the future tense and indicate the certainty in another way. Alternate translation: “will certainly be handed over” +14:41 mcns rc://*/ta/man/translate/figs-metonymy εἰς τὰς χεῖρας 1 The term **hands** represents power and control. If it would be helpful in your language, you could state the meaning plainly. See how expressed the similar idea in [9:31](../09/31.md). Alternate translation: “into the power” or “into the control”\n +14:42 qmm4 rc://*/ta/man/translate/figs-infostructure ἐγείρεσθε, ἄγωμεν; ἰδοὺ, ὁ παραδιδούς με ἤγγικεν 1 If it would be more natural in your language, you could reverse the order of these sentences. Alternate translation: “Behold, the one handing me over has come near. Get up, let us go” +14:42 ruj7 rc://*/ta/man/translate/figs-exclamations ἰδοὺ 1 Here, the word **Behold** draws the attention of the disciples and asks them to listen carefully. If it would be helpful in your language, you could express **Behold** with a word or phrase that asks someone to listen, or you could express the idea in another way. Alternate translation: “Listen” or “Pay attention:” +14:43 ytk9 rc://*/ta/man/translate/writing-newevent καὶ εὐθὺς 1 Here, the phrase **And immediately** introduces the next major event in the story. Mark implies that this event began soon after the event he just finished narrating. If it would be helpful in your language, you could use a word or phrase that introduces the next event. Alternate translation: “Soon after that” +14:43 nz4t rc://*/ta/man/translate/figs-nominaladj τῶν δώδεκα 1 See how you translated the phrase **the Twelve** in [3:16](../03/16.md). Alternate translation: “of the 12 apostles” or “of the 12 men whom Jesus had chosen to be apostles” +14:43 q47k rc://*/ta/man/translate/figs-ellipsis μετ’ αὐτοῦ ὄχλος 1 Mark is leaving out some of the words that a sentence would need in many languages to be complete. If it would be clearer in your language, you could supply these words from earlier in the sentence. Alternate translation: “a large crowd arrived with him” +14:43 fikk rc://*/ta/man/translate/translate-unknown ξύλων 1 A “club” is a hard piece of wood that a person uses to hit people. If your readers would not be familiar with this type of weapon, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “sticks for hitting people” +14:44 r9cp rc://*/ta/man/translate/writing-background δεδώκει δὲ ὁ παραδιδοὺς αὐτὸν σύσσημον αὐτοῖς λέγων, ὃν ἂν φιλήσω, αὐτός ἐστιν; κρατήσατε αὐτὸν, καὶ ἀπάγετε ἀσφαλῶς 1 To help his readers understand what happens next, Mark provides this background information about how Judas had arranged his betrayal of Jesus with the Jewish leaders. Here Mark uses the word **Now** to introduce the background information which he gives in the rest of this verse. Use a natural form in your language for expressing background information. Alternate translation: “Earlier, Judas, who was going to hand him over, had given them a signal. He had said, ‘Whomever I kiss is he. Seize him and lead him away securely’” +14:44 bzj2 rc://*/ta/man/translate/figs-explicit σύσσημον 1 Here Mark is referring to an action by which one person communicates to others. More specifically, Judas arranged with the crowd an action that would communicate to them which person was Jesus. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “a signal to point out Jesus” or “a cue that would indicate whom to seize” +14:44 bgnj rc://*/ta/man/translate/figs-quotations λέγων, ὃν ἂν φιλήσω, αὐτός ἐστιν; κρατήσατε αὐτὸν, καὶ ἀπάγετε ἀσφαλῶς 1 It may be more natural in your language to have an indirect quotation here. Alternate translation: “saying that whomever he kissed was he, and that they should seize him and lead him away securely” +14:44 bvwx rc://*/ta/man/translate/writing-quotations λέγων 1 If you keep the direct quotation, consider natural ways of introducing it in your language. Alternate translation: “and he said” +14:44 w9x9 rc://*/ta/man/translate/translate-symaction ὃν ἂν φιλήσω 1 In Jesus’ culture, close friends would greet each other with a kiss. In some cultures, a kiss as a greeting is appropriate, but in other cultures it is not appropriate. If it would be helpful in your language, you could explain what the kiss means, or you could refer to how close friends would greet each other in your culture. Alternate translation: “Whomever I greet with a kiss” or “Whomever I hug” +14:44 lsh3 αὐτός 1 Alternate translation: “the one you are seeking” +14:44 p6n7 ἀσφαλῶς 1 Alternate translation: “under guard” +14:45 tpd4 rc://*/ta/man/translate/figs-go ἐλθὼν 1 In a context such as this, your language might say “gone” instead of **come**. Alternate translation: “having gone” +14:45 zno3 rc://*/ta/man/translate/figs-explicit Ῥαββεί 1 Judas says **Rabbi** to greet Jesus. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “Greetings, Rabbi” +14:45 mimr rc://*/ta/man/translate/translate-symaction κατεφίλησεν αὐτόν 1 In Jesus’ culture, close friends would greet each other with a kiss. See how you expressed the idea in [14:44](../14/44.md). Alternate translation: “he greeted him with a kiss” or “he hugged him” +14:46 y5qv rc://*/ta/man/translate/figs-parallelism οἱ & ἐπέβαλαν τὰς χεῖρας αὐτῶν καὶ ἐκράτησαν αὐτόν 1 The clauses **they laid their hands on {him}** and **seized him** mean similar things. Mark is using the two clauses together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single clause. Alternate translation: “they seized him” or “they took hold of him to arrest him” +14:46 gszh rc://*/ta/man/translate/figs-idiom ἐπέβαλαν τὰς χεῖρας αὐτῶν 1 Here, **they laid their hands on {him}** means that they grabbed and restrained Jesus. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “they took hold of him” or “they grabbed him”\n +14:47 msfy rc://*/ta/man/translate/grammar-connect-words-phrases δέ 1 Here, the word **But** introduces the next thing that happened. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **But** untranslated. Alternate translation: “After that,” +14:47 m6b9 rc://*/ta/man/translate/writing-participants εἷς & τις τῶν παρεστηκότων 1 Mark uses this phrase to bring one of the characters in the story into the center of the action, but he does not identify the person by name. John indicates in his Gospel that it was Peter, but since Mark does not name him here, it would not be appropriate to use his name in your translation. If your language has its own way of introducing new participants, you could use it here in your translation. Alternate translation: “a certain man who was standing nearby came forward and” +14:48 gv6e rc://*/ta/man/translate/figs-explicit ἀποκριθεὶς 1 Here, the word **answering** indicates that Jesus was responding to what had happened. He was not answering a question. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “in response to what had happened” +14:48 eq25 rc://*/ta/man/translate/figs-rquestion ὡς ἐπὶ λῃστὴν ἐξήλθατε μετὰ μαχαιρῶν καὶ ξύλων συνλαβεῖν με? 1 Jesus is using the question form to rebuke the the people who were arresting him for how they were acting. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “It was not necessary for you to come out as against a robber, bringing swords and clubs to seize me.” or “There was no reason for you to come out with swords and clubs to seize me, as if I were a robber!” +14:48 umtm rc://*/ta/man/translate/figs-simile ὡς ἐπὶ λῃστὴν 1 Jesus is saying that the crowds are acting like he is a dangerous **robber** because they have come to arrest him with many weapons. If it would be helpful in your language, you could state that explicitly. Alternate translation: “As you arm yourselves to seize a robber,” or “As if I were a bandit who needed to be subdued with force” +14:48 djp0 rc://*/ta/man/translate/figs-go ἐξήλθατε 1 In a context such as this, your language might say “gone” instead of **come**. Alternate translation: “have you gone out” +14:48 gb9g rc://*/ta/man/translate/translate-unknown ξύλων 1 See how you translated clubs in [14:43](../14/43.md). Alternate translation: “sticks for hitting people” +14:49 my05 rc://*/ta/man/translate/figs-synecdoche τῷ ἱερῷ 1 Here Mark means that Jesus was teaching in the **temple** area. He does not mean that Jesus was in the most sacred parts of the temple building. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “the temple courtyard” +14:49 t9d8 rc://*/ta/man/translate/figs-ellipsis ἀλλ’ ἵνα 1 Jesus is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from the context if it would be clearer in your language. Alternate translation: “But all these events have happened so that” or “But what you have done has happened so that” +14:49 t42y rc://*/ta/man/translate/grammar-connect-logic-result ἵνα 1 Here, the phrase **so that** could introduce: (1) a result from what has happened. Alternate translation: “with the result that” (2) a purpose for what has happened. Alternate translation: “in order that” +14:49 d8wh rc://*/ta/man/translate/figs-activepassive πληρωθῶσιν αἱ Γραφαί 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “it might fulfill the Scriptures” +14:50 gqz8 rc://*/ta/man/translate/figs-nominaladj ἔφυγον πάντες 1 Mark is using the adjective **all** as a noun to mean all the disciples. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “all of the disciples fled” +14:51 dd3h rc://*/ta/man/translate/writing-participants νεανίσκος τις συνηκολούθει αὐτῷ, περιβεβλημένος σινδόνα ἐπὶ γυμνοῦ 1 Here Mark introduces **a certain young man** as a new participant in the story. If your language has its own way of introducing new participants, you could use it here in your translation. Alternate translation: “a certain young man was there with Jesus. He was wearing a linen garment over his naked body” +14:51 y5yt rc://*/ta/man/translate/translate-unknown σινδόνα 1 The term **linen** refers to a high quality cloth made from the fibers of the flax plant. If your readers would be unfamiliar with **linen**, you could use a general expression. Alternate translation: “a garment made of fine cloth” +14:51 glq9 rc://*/ta/man/translate/figs-explicit ἐπὶ γυμνοῦ 1 Here Mark implies that the young man was not wearing anything except for the **linen garment**. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “and nothing else” +14:51 nag4 rc://*/ta/man/translate/figs-explicit κρατοῦσιν αὐτόν 1 Here Mark implies that the men who arrested Jesus seized this young man by his **garment**. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “the men seize him by his garment” +14:52 c4vt rc://*/ta/man/translate/figs-explicit καταλιπὼν τὴν σινδόνα 1 Here Mark implies that the young man, when the crowd seized his garment to arrest him, slipped out of it and left it behind. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “letting go of his linen garment and leaving it behind” +14:52 s13h rc://*/ta/man/translate/translate-unknown τὴν σινδόνα 1 See how you translated this phrase in [14:51](../14/51.md). Alternate translation: “the garment made of fine cloth” +14:53 bmrd rc://*/ta/man/translate/figs-metonymy τὸν ἀρχιερέα 1 Here, **the high priest** represents the house where **the high priest** lived. This is clear from the next verse, which refers to “the courtyard of the high priest.” If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “to the house of the high priest” +14:54 bzg7 rc://*/ta/man/translate/grammar-connect-time-simultaneous καὶ 1 Here, the word **And** introduces something that was happening at the same time as what Mark narrated in the previous verse (Jesus being led to the house of the high priest). If it would be helpful in your language, you could use a word or phrase that introduces a simultaneous action, or you could leave **And** untranslated. Alternate translation: “Meanwhile,” or “While that was happening,” +14:54 l5gl rc://*/ta/man/translate/figs-explicit ὁ Πέτρος ἀπὸ μακρόθεν ἠκολούθησεν αὐτῷ, ἕως 1 Here Mark implies that **Peter** followed **from a distance** because he did not want anyone to see him and arrest him too. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “Peter, because he did not want to be seen and arrested, was following him from a distance. He went as far as” +14:54 odms rc://*/ta/man/translate/translate-unknown τῶν ὑπηρετῶν 1 Here, the word **officers** refers to servants and attendants in general. If it would be helpful in your language, you could use a word or phrase that generally refers to servants and any others who do what they are told. Alternate translation: “the attendants” or “those who served there” +14:55 w23n rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the word **Now** introduces the next thing that happened. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **Now** untranslated. Alternate translation: “Then” or “Next,” +14:55 wlp4 rc://*/ta/man/translate/figs-explicit ἐζήτουν κατὰ τοῦ Ἰησοῦ μαρτυρίαν 1 Here Mark means that the **chief priests** and the **Sanhedrin** were trying find evidence against Jesus. In other words, they needed to find people who were willing to say that Jesus had done something very wrong. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “were seeking evidence against Jesus” or “were seeking proof that Jesus had done something wrong”\n +14:55 xp1q rc://*/ta/man/translate/figs-abstractnouns μαρτυρίαν 1 If your language does not use an abstract noun for the idea of **testimony**, you could express the same idea in another way. Alternate translation: “someone to testify” +14:55 yew5 rc://*/ta/man/translate/figs-abstractnouns εἰς τὸ θανατῶσαι αὐτόν 1 If your language does not use an abstract noun for the idea of **death**, you could express the same idea in another way. Alternate translation: “so that they could have him killed” +14:55 gpgj rc://*/ta/man/translate/figs-explicit τὸ θανατῶσαι αὐτόν 1 Here Matthew implies that the chief priests and the Sanhedrin want to convince the Roman authorities to kill Jesus. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “have the Romans put him to death” +14:56 cz91 rc://*/ta/man/translate/grammar-connect-words-phrases γὰρ 1 Here, the word **For** introduces an explanation about how the Sanhedrin could not find any testimony against Jesus. If it would be helpful in your language, you could use a word or phrase that introduces an explanation, or you could leave **For** untranslated. Alternate translation: “Indeed,” or “As a matter of fact,” +14:56 wwph rc://*/ta/man/translate/figs-nominaladj πολλοὶ 1 Mark is using the adjective **many** as a noun to mean many people. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “many witnesses” or “many men” +14:56 az3k rc://*/ta/man/translate/grammar-connect-words-phrases καὶ 1 Here, the word **and** introduces something that contrasts with how **many** people were **testifying falsely** against Jesus. If it would be helpful in your language, you could use a word or phrase that introduces this kind of contrast. Alternate translation: “yet” or “but” +14:56 quw1 rc://*/ta/man/translate/figs-abstractnouns αἱ μαρτυρίαι 1 If your language does not use an abstract noun for the idea of **testimonies**, you could express the same idea in another way. Alternate translation: “the things they testified to” +14:56 pswb rc://*/ta/man/translate/figs-explicit ἴσαι & οὐκ ἦσαν 1 Here Mark implies that, because what the people were testifying about was **not the same**, the Jewish leaders could use the testimony as evidence to convict Jesus. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “were not same, and so they could not convict Jesus” or “were not the same, so they could not be used to accuse Jesus” +14:57 ucdw rc://*/ta/man/translate/figs-explicit ἀναστάντες 1 In Jesus’ culture, people would stand up when they were about to give official testimony. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “having presented themselves to the Sanhedrin” or “having stood up before the court” +14:57 vulz rc://*/ta/man/translate/writing-quotations λέγοντες 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “and they said” +14:58 nbvu rc://*/ta/man/translate/figs-quotesinquotes ὅτι ἡμεῖς ἠκούσαμεν αὐτοῦ λέγοντος, ὅτι ἐγὼ καταλύσω τὸν ναὸν τοῦτον, τὸν χειροποίητον, καὶ διὰ τριῶν ἡμερῶν ἄλλον ἀχειροποίητον οἰκοδομήσω 1 If it would be clearer in your language, you could translate this so that there is not a quotation within a quotation. Alternate translation: “We heard him saying that he will destroy this temple made with hands and that in three days he will build another made without hands” 14:58 f82e rc://*/ta/man/translate/figs-exclusive ἡμεῖς 1 The pronoun **We** refers to the people who falsely testified against Jesus. It does not include the people to whom they are speaking. If your language requires you to mark such forms, **We** would be exclusive here. -14:58 e94y rc://*/ta/man/translate/figs-synecdoche τὸν χειροποίητον & ἀχειροποίητον 1 Here, Jesus uses the word **hands** to mean “men”. Jesus uses one part of a person to refer to the entire person. If it would be helpful in your language, you could use an equivalent expression from your culture or plain language. Alternate translation: “made by men … made without man’s help” or “built by men … which will be built without man’s help” -14:58 hm5e rc://*/ta/man/translate/figs-ellipsis ἄλλον 1 By saying **another**, Jesus is leaving out a word that a sentence would need in many languages to be complete. If it would be helpful in your language, you could supply the word “temple” from the context, as modeled by the UST. -14:58 v4ny rc://*/ta/man/translate/figs-extrainfo ἄλλον ἀχειροποίητον οἰκοδομήσω 1 By saying **another made without hands**, Jesus is referring to his body which God would bring back to life after **three days**. Because this is a direct quote of something that Jesus said, you should keep this information implicit in your translation. -14:59 atbz rc://*/ta/man/translate/figs-abstractnouns ἡ μαρτυρία 1 See how you translated the word **testimony** in [14:55](../14/55.md). -14:60 d7i8 οὗτοί & καταμαρτυροῦσιν 1 # Connecting Statement:\n\nSee how you translated the word **testifying** in [14:56](../14/56.md). -14:61 p8b5 rc://*/ta/man/translate/figs-doublet ὁ & ἐσιώπα, καὶ οὐκ ἀπεκρίνατο οὐδέν 1 The phrases **he was silent** and the phrase **did not answer** mean basically the same thing. The repetition is used to emphasize that Jesus did not respond to any of the false accusations that were being made against him. If your language does not use repetition to do this, you can use one phrase and provide emphasis in another way. Alternate translation: “he did not reply to anything that was said against him at all!” or “Jesus did not reply to a single thing that was said against him!” -14:61 o27t rc://*/ta/man/translate/figs-explicit ὁ Υἱὸς τοῦ Εὐλογητοῦ 1 Here, the title **the Blessed One** is a way of referring to God, so when the **high priest** asks Jesus if he is **the Son of the Blessed One**, he is asking Jesus if he is “the Son of God.” If it would be helpful in your language, you could indicate that explicitly, as modeled by the UST. -14:62 c212 τὸν Υἱὸν τοῦ Ἀνθρώπου 1 See how you translated the title **the Son of Man** in [2:10](../02/10.md). -14:62 yhhk rc://*/ta/man/translate/figs-123person τὸν Υἱὸν τοῦ Ἀνθρώπου 1 By calling himself **the Son of Man**, Jesus is referring to himself in the third person. If it would be helpful in your language, you can use the first person, as modeled by the UST. -14:62 d5qm rc://*/ta/man/translate/translate-symaction ἐκ δεξιῶν καθήμενον τῆς δυνάμεως 1 To sit **at the right hand** of God is a symbolic act of receiving great honor and authority from God. If there is a gesture with a similar meaning in your culture, you could consider using it here in your translation, or you could use plain language to express what **sitting at the right hand** of someone meant in Jesus’ culture. Alternate translation: “sitting in a place of honor beside the all-powerful God” or “sitting in a place of honor next to the all-powerful God” -14:62 e1xd rc://*/ta/man/translate/figs-metonymy ἐκ δεξιῶν καθήμενον τῆς δυνάμεως 1 By using the phrase **of power**, Jesus is referring to God by association with his **power**. If it would be helpful in your language, you could use an equivalent expression from your culture that expresses power, or you could use plain language. Alternate translation: “sitting at the right hand of God” or “sitting at the right hand of God who is powerful” -14:63 jz48 rc://*/ta/man/translate/translate-symaction διαρρήξας τοὺς χιτῶνας αὐτοῦ 1 In Jesus’ culture the act of tearing one’s clothing was a symbolic act done to show outrage or grief. If there is a gesture with a similar meaning in your culture, you could use it here in your translation, or you could use plain language to express what tearing one’s clothes meant in Jesus’ culture. Alternate translation: “having torn his tunics in outrage” -14:63 afd3 rc://*/ta/man/translate/figs-rquestion τί ἔτι χρείαν ἔχομεν μαρτύρων? 1 By saying **Why do we still have need of witnesses?**, the high priest is not asking for information but is using the question form here for emphasis. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “We certainly do not need any more people who will testify against this man!” -14:64 zwf9 rc://*/ta/man/translate/figs-explicit ἠκούσατε τῆς βλασφημίας 1 This refers to what Jesus had said, which the high priest labelled as blasphemy. If it would be helpful in your language, you could indicate that explicitly. Alternate translation: “You have heard the blasphemy he has spoken” -14:64 fu4g rc://*/ta/man/translate/figs-abstractnouns ἔνοχον εἶναι θανάτου 1 If your language does not use an abstract noun for the idea of **death**, you can express the same idea with a verbal form. Alternate translation: “and said he deserved to be executed” -14:65 y1s4 ἤρξαντό τινες 1 Alternate translation: “some of those present” or “some of the people there” -14:65 d56t rc://*/ta/man/translate/translate-unknown περικαλύπτειν αὐτοῦ τὸ πρόσωπον 1 To **blindfold** someone means to tie a thick cloth around the middle of a person’s head to cover the eyes and prevent that person from seeing. If it would be helpful in your language, you could explain it with a general expression. Alternate translation: “to cover his eyes so that he could not see” -14:65 gvq3 rc://*/ta/man/translate/figs-explicit προφήτευσον 1 The implication is that God would have to tell Jesus who struck him, since Jesus had his eyes covered and could not see who was striking him. If it would be helpful in your language, you could indicate that explicitly. Alternate translation: “Prophesy and tell us who hit you” or “Speak words from God and tell us who hit you” -14:65 dg7u rc://*/ta/man/translate/figs-irony προφήτευσον 1 The guards did not believe that Jesus was a real prophet and could **Prophesy**. When they demanded that Jesus should **Prophesy**, they were challenging him to do something they believed he could not do. They were only asking Jesus to **Prophesy** in order to mock him. If it would be helpful in your language, consider expressing the meaning plainly. Alternate translation: “Prove that you really are a prophet and prophesy” or “Prophesy, if you really are a prophet” or “Prophesy and tell us who hit you, if you really are a prophet” -14:68 l5i1 rc://*/ta/man/translate/figs-parallelism οὔτε οἶδα, οὔτε ἐπίσταμαι σὺ τί λέγεις 1 The phrase **Neither have I known** and the phrase **nor do I understand what you are saying** mean basically the same thing. Peter is using the repetition for emphasis. If your language does not use repetition to do this, you can use one phrase and provide emphasis in another way. Alternate translation: “I surely do not know what you are talking about” or “I have no idea what you are talking about” or “I know nothing about this man from Nazareth whom you are speaking about” -14:69 v5kr rc://*/ta/man/translate/writing-pronouns αὐτῶν 1 The pronoun **them** refers to Jesus and his disciples. If it would be helpful in your language, you could say the meaning explicitly. Alternate translation: “Jesus and his disciples” -14:70 qjgs rc://*/ta/man/translate/writing-pronouns ἐξ αὐτῶν 1 See how you translated the phrase **from among them** in the previous verse. -14:71 ce6r rc://*/ta/man/translate/figs-explicit ἀναθεματίζειν 1 Here, the phrase **to curse** means “to invoke a curse from God upon oneself.” Here, Peter is invoking God’s curse upon himself if what he is saying is not true. If it would be helpful in your language, you could indicate that explicitly. Alternate translation: “to invoke God’s curse upon himself if what he was saying was not true” or “to ask God to curse him if what he was saying was false” or “to invoke God’s destruction upon himself if what he was saying was false” -14:71 vihe rc://*/ta/man/translate/figs-explicit ὀμνύειν, ὅτι οὐκ οἶδα τὸν ἄνθρωπον τοῦτον, ὃν λέγετε 1 Here, the phrase **to swear** means “to subject oneself to an oath” or “to put oneself under an oath.” Here, Peter is invoking God’s curse upon himself if what he is saying is not true. If it would be helpful in your language, you could indicate that explicitly. Alternate translation: “to swear by saying, ‘God is my witness that I do not know the man whom you are talking about’” or “to promise by making an oath and saying, ‘God is my witness that I do not know the man whom you are talking about’” -14:72 i7u2 rc://*/ta/man/translate/translate-unknown ἀλέκτωρ ἐφώνησεν & ἀλέκτορα φωνῆσαι 1 See how you translated the similar phrase in [13:35](../13/35.md). -14:72 ja3e rc://*/ta/man/translate/translate-ordinal ἐκ δευτέρου 1 The word **second** is an ordinal number. If your language does not use ordinal numbers, you can translate the phrase **a second time** in a way that would be natural in your language. Alternate translation: “once more” -14:72 cfno rc://*/ta/man/translate/figs-metonymy ῥῆμα 1 Mark is using the term **word** to describe what Jesus had said using words. If it would be helpful in your language, you could use an equivalent expression or plain language. Alternate translation: “statement” -14:72 trxc τρίς με ἀπαρνήσῃ 1 Alternate translation: “you will say three times that you do not know me” -14:72 zr4p rc://*/ta/man/translate/figs-idiom ἐπιβαλὼν, ἔκλαιεν 1 The Greek phrase which the ULT translates as **having broken down** could (1) be an idiom which means that Peter became overwhelmed with grief and lost control of his emotions. If it would be helpful in your language, you could use an equivalent idiom from your culture or use plain language. Alternate translation: “having become overwhelmed with grief” or “having lost control of his emotions” (2) also be translated as “having thought of it” or “having reflected on it.” Alternate translation: “having thought of it, he was weeping” or “having reflected on it, he was weeping” or “having thought about what he had just done, he was weeping” (3) also be translated as “he began.” Alternate translation: “he began weeping” or “he started crying” +14:58 e94y rc://*/ta/man/translate/figs-synecdoche τὸν χειροποίητον & ἀχειροποίητον 1 Here, the word **hands** refers to main part of the body that people use to make things. So the phrase refers to the whole person who makes things. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “made by humans … made without humans” or “made by people … made without people” +14:58 wzag rc://*/ta/man/translate/figs-activepassive τὸν χειροποίητον & ἀχειροποίητον 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “that hands made … that hands did not make” +14:58 b49a rc://*/ta/man/translate/figs-explicit διὰ τριῶν ἡμερῶν 1 Here, the phrase **in three days** refers to a time period made up of three days. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “during a period of three days” +14:58 hm5e rc://*/ta/man/translate/figs-nominaladj ἄλλον 1 The witnesses are using the adjective **another** as a noun to mean another temple. Your language may use adjectives in the same way. If not, you could translate this word with an equivalent phrase. Alternate translation: “a different temple” +14:58 qqfd rc://*/ta/man/translate/figs-explicit ἀχειροποίητον 1 Here, the phrase **made without hands** implies that God, not humans, will make this temple. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “made by God, not by human hands” +14:59 pbj6 καὶ οὐδὲ οὕτως 1 Alternate translation: “Yet not even in this case” +14:59 atbz rc://*/ta/man/translate/figs-abstractnouns ἡ μαρτυρία αὐτῶν 1 See how you translated the word **testimony** in [14:55](../14/55.md). Alternate translation: “what they testified to” +14:59 c0g3 rc://*/ta/man/translate/figs-explicit ἴση 1 Here, just as in [14:56](../14/56.md), Mark implies that, because what the people were testifying about was not the same, the Jewish leaders could use the testimony as evidence to convict Jesus. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “the same, and so they could not convict Jesus” or “the same, so it could not be used to accuse Jesus” +14:60 d7i8 rc://*/ta/man/translate/figs-explicit ἀναστὰς & εἰς μέσον 1 In Jesus’ culture, people would stand up when they were about to make an official statement. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “having stood up in the midst of the Sanhedrin to say something” or “having stood up in the midst of the court” +14:60 pgaq rc://*/ta/man/translate/writing-quotations λέγων 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “and he said” +14:60 utl8 rc://*/ta/man/translate/figs-infostructure οὐκ ἀποκρίνῃ οὐδέν? τί οὗτοί σου καταμαρτυροῦσιν? 1 Here the high priest could be asking: (1) two questions. See the ULT and UST. (2) one question. Alternate translation: “Do you not answer anything to what these are testifying against you” +14:60 rlee rc://*/ta/man/translate/figs-doublenegatives οὐκ ἀποκρίνῃ οὐδέν 1 The words translated **not** and **anything** are two negative words. In this construction, the second negative does not cancel the first to create a positive meaning. Instead, it gives greater emphasis to the negative. If your language can use two negatives that do not cancel one another to create a positive meaning, you could use a double negative here. If your language does not use two negatives in that way, you could translate with one strong negative, as the ULT does. Alternate translation: “Do you answer nothing” +14:60 a359 οὐκ ἀποκρίνῃ οὐδέν 1 Alternate translation: “Do you have no answer” +14:60 ot8v rc://*/ta/man/translate/figs-yousingular οὐκ ἀποκρίνῃ & σου 1 Because the high priest is speaking to Peter, the word **you** throughout this verse is singular. +14:60 ztt0 rc://*/ta/man/translate/figs-explicit τί οὗτοί σου καταμαρτυροῦσιν 1 Here the high priest is asking Jesus how he will defend himself against the people who have accused him of saying and doing wrong things. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “What is your defense against these testifying against you” +14:61 p8b5 rc://*/ta/man/translate/figs-doublet ὁ & ἐσιώπα, καὶ οὐκ ἀπεκρίνατο οὐδέν 1 The phrases **was silent** and **did not answer anything** mean similar things. Mark is using the two terms together for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “he did not reply to anything that was said against him!” or “he remained completely silent” +14:61 ypcx rc://*/ta/man/translate/figs-doublenegatives οὐκ ἀπεκρίνατο οὐδέν 1 The words translated **not** and **anything** are two negative words. In this construction, the second negative does not cancel the first to create a positive meaning. Instead, it gives greater emphasis to the negative. If your language can use two negatives that do not cancel one another to create a positive meaning, you could use a double negative here. If your language does not use two negatives in that way, you could translate with one strong negative, as the ULT does. See how you expressed the similar form in [14:60](../14/60.md). Alternate translation: “answered nothing” +14:61 t77i rc://*/ta/man/translate/figs-yousingular σὺ 1 Because the high priest is speaking to Jesus, the word **you** is singular. +14:61 o27t rc://*/ta/man/translate/figs-euphemism ὁ Υἱὸς τοῦ Εὐλογητοῦ 1 Here, the title **the Blessed One** is a polite way of referring to God. If it would be helpful in your language, you could indicate that **the Blessed One** is God. Alternate translation: “the Son of the Blessed God” or “the Son of God, the Blessed One” +14:61 pib6 rc://*/ta/man/translate/guidelines-sonofgodprinciples ὁ Υἱὸς 1 The word **Son** is an important title for Jesus, the **Son** of God. +14:61 c17d rc://*/ta/man/translate/figs-activepassive τοῦ Εὐλογητοῦ 1 If your language does not use this passive form, you could express the idea in active form or in another way that is natural in your language. If you need to say who does the action, the high priest implies that he and other Jews do it. Alternate translation: “of the One whom we bless” +14:62 c212 rc://*/ta/man/translate/figs-ellipsis ἐγώ εἰμι 1 Jesus is leaving out some of the words that in many languages a sentence would need in order to be complete. You could supply these words from the previous verse if it would be clearer in your language. Alternate translation: “I am that person” or “I am the Christ, the Son of the Blessed One” +14:62 yhhk rc://*/ta/man/translate/figs-123person τὸν Υἱὸν τοῦ Ἀνθρώπου 1 Here Jesus speaks about himself in the third person. If it would be helpful in your language, you could use the first person. Alternate translation: “me, who am the Son of Man,” +14:62 d5qm rc://*/ta/man/translate/translate-symaction ἐκ δεξιῶν καθήμενον 1 When someone sits at the right hand, it symbolizes that person’s honor, authority, and ability to rule. If it would be helpful in your language, you could make this idea more explicit. Alternate translation: “sitting to rule at the right hand” or “taking the place of honor and authority at the right hand” +14:62 a2il rc://*/ta/man/translate/figs-metonymy ἐκ δεξιῶν & τῆς δυνάμεως 1 Here, the phrase **at the right hand** refers to the place next to a person’s right hand, which would be the “right side.” In the Jesus’ culture, this side was associated with honor or authority. If it would be helpful in your language, you could refer to the “right side.” Make sure that your readers understand that this side indicates that Jesus has honor and authority when he sits there. Alternate translation: “at the right side of power” or “at the honorable place of power” +14:62 e1xd rc://*/ta/man/translate/figs-explicit ἐκ δεξιῶν & τῆς δυνάμεως 1 Here, the word **power** could refer to: (1) the **power** that a person sitting **at the right hand** has. In this case, Jesus implies that the **right hand** is God’s. Alternate translation: “at the right hand with power” or “at the right hand of God, the place of power,” (2) God the Father by reference to the **power** that he has. Alternate translation: “at the right hand of the powerful God” or “at the right hand of the Almighty” +14:62 iiog rc://*/ta/man/translate/figs-abstractnouns ἐκ δεξιῶν & τῆς δυνάμεως 1 If your language does not use an abstract noun for the idea of power, and if you do not translate the word as a title for God, you could express the same idea in another way. Alternate translation: “at the right hand, which is a powerful place,” or “powerfully at the right hand” +14:62 ca5j rc://*/ta/man/translate/figs-extrainfo ἐρχόμενον 1 Christians debate exactly what it means in this verse for the Son of Man to be **coming**. Some think he is **coming** to God’s heavenly throne room. Others think he is **coming** back to earth. If possible, use a form that does not explicitly state where he is **coming**. Alternate translation: “traveling” or “going” +14:62 usr2 rc://*/ta/man/translate/figs-explicitinfo τῶν νεφελῶν τοῦ οὐρανοῦ 1 The expression **of heaven** contains extra information that would be unnatural to express in some languages. If this is true of your language, you could shorten the expression. Alternate translation: “the clouds” +14:63 f851 rc://*/ta/man/translate/grammar-connect-words-phrases δὲ 1 Here, the word **But** introduces the next thing that happened. If it would be helpful in your language, you could use a word or phrase that introduces the next event, or you could leave **But** untranslated. Alternate translation: “Then” +14:63 jz48 rc://*/ta/man/translate/translate-symaction διαρρήξας τοὺς χιτῶνας αὐτοῦ 1 In Jesus’ culture the act of tearing one’s clothing was a symbolic act done to show outrage or grief. If there is a gesture with a similar meaning in your culture, you could use it here in your translation, or you could explain what this action means. Alternate translation: “having torn his tunics in outrage” +14:63 afd3 rc://*/ta/man/translate/figs-rquestion τί ἔτι χρείαν ἔχομεν μαρτύρων? 1 The high priest is using the question form to emphatically state that he thinks that they do not need more witnesses. If you would not use the question form for this purpose in your language, you could translate this as a statement or an exclamation. Alternate translation: “We do not still have need of witnesses.” or “We certainly do not still have need of witnesses!” +14:63 n7xn rc://*/ta/man/translate/figs-explicit μαρτύρων 1 Here the high priest implies that they do not need more **witnesses** to prove that Jesus had done something wrong. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “of witnesses to prove that he is guilty” +14:64 zwf9 rc://*/ta/man/translate/figs-abstractnouns τῆς βλασφημίας 1 If your language does not use an abstract noun for the idea of **blasphemy**, you could express the same idea in another way. Alternate translation: “him blaspheme” or “the blasphemous things he says” +14:64 zc7a rc://*/ta/man/translate/figs-explicit τί ὑμῖν φαίνεται 1 Here the high priest is asking the rest of the Jewish council to state whether they think Jesus is guilty or innocent and what they should do with him. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “What is your verdict” or “What do you think we should do” +14:64 fu4g rc://*/ta/man/translate/figs-abstractnouns ἔνοχον εἶναι θανάτου 1 If your language does not use an abstract noun for the idea of **death**, you could express the same idea in another way. Alternate translation: “as someone who deserved to die” +14:65 y1s4 τινες 1 Alternate translation: “some of those present” or “some of the people there” +14:65 se1n rc://*/ta/man/translate/translate-symaction ἐμπτύειν αὐτῷ 1 In Jesus’ culture, people would **spit on** someone to insult that person. If it would be helpful in your language, you could explain what this action means. Alternate translation: “to spit on him, dishonoring him,” +14:65 d56t rc://*/ta/man/translate/translate-unknown περικαλύπτειν αὐτοῦ τὸ πρόσωπον 1 To **blindfold** someone means to tie a thick cloth around the middle of a person’s head to cover the eyes and prevent that person from seeing. If it would be helpful in your language, you could use a general expression. Alternate translation: “to cover his face so that he could not see” +14:65 dg7u rc://*/ta/man/translate/figs-irony προφήτευσον 1 The guards did not believe that Jesus was a real prophet and could **Prophesy**. When they demanded that Jesus should **Prophesy**, they were challenging him to do something they believed he could not do. They were only asking Jesus to **Prophesy** in order to mock him. If it would be helpful in your language, consider expressing the meaning plainly. Alternate translation: “Show us that you can prophesy” or “Prophesy to us if you really can” +14:65 gvq3 rc://*/ta/man/translate/figs-explicit προφήτευσον 1 Here the people telling Jesus to **Prophesy** are implying that they want him to identify who it was who had just hit him. Since he was blindfolded, this would be prophesying. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “Prophesy! Tell us who hit you.” or “Declare who struck you!” +14:65 svkg rc://*/ta/man/translate/figs-yousingular προφήτευσον 1 Because these people are speaking to Jesus, the command **Prophesy** is singular. +14:65 vwyz rc://*/ta/man/translate/translate-unknown οἱ ὑπηρέται 1 Here, the word **officers** refers to servants and attendants in general. If it would be helpful in your language, you could use a word or phrase that generally refers to servants and any others who do what they are told. See how you translated this word in [14:54](../14/54.md). Alternate translation: “the attendants” or “those who served there” +14:65 q6qw rc://*/ta/man/translate/figs-explicit αὐτὸν ἔλαβον 1 Here Mark implies that the **officers** took charge of Jesus. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “took charge of him” or “took him away” +14:66 rlmb rc://*/ta/man/translate/grammar-connect-time-simultaneous καὶ 1 Here, the word **And** introduces something that was happening at the same time as what Mark narrated in [14:55–65](../14/55.md) (Jesus’ trial). This story continues the narrative about Peter that Mark began in [14:54](../14/54.md). If it would be helpful in your language, you could use a word or phrase that introduces a simultaneous event, or you could leave **And** untranslated. Alternate translation: “During those events,” or “While that was happening,” +14:66 bqyz rc://*/ta/man/translate/figs-explicit κάτω ἐν τῇ αὐλῇ 1 Here Mark implies that the room where the Sanhedrin was meeting was above the ground. The room could have been raised slightly above the ground above another room. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “in the courtyard below the room where Jesus was” or “in the courtyard, which was lower than the house” +14:66 crfm rc://*/ta/man/translate/figs-go ἔρχεται 1 In a context such as this, your language might say “goes” instead of **comes**. Alternate translation: “goes” +14:67 rtos rc://*/ta/man/translate/figs-explicit θερμαινόμενον 1 Here Mark implies that Peter was still **warming himself** by the fire in the courtyard of the high priest’s house (see [14:54](../14/54.md)). If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “warming himself by the fire” +14:67 eiqo rc://*/ta/man/translate/figs-explicit καὶ σὺ μετὰ τοῦ Ναζαρηνοῦ ἦσθα τοῦ Ἰησοῦ 1 Here the servant girl means that Peter was a disciple of Jesus. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “You also were a disciple of the Nazarene, Jesus” +14:67 mzhr rc://*/ta/man/translate/figs-yousingular σὺ 1 Because the servant girl is speaking to Peter, the word **You** is singular. +14:68 es9k rc://*/ta/man/translate/figs-explicit ὁ & ἠρνήσατο 1 Here Mark implies that Peter **denied** that he was with Jesus as his disciple. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “he denied that he was with Jesus” +14:68 bkdw rc://*/ta/man/translate/writing-quotations λέγων 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “and he declared” +14:68 y3ju rc://*/ta/man/translate/figs-idiom οὔτε οἶδα, οὔτε ἐπίσταμαι σὺ τί λέγεις 1 Here Peter means that servant girl’s words do not apply to him. He does not mean that he was unable to know or **understand** what the servant girl said. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “You are saying things that I neither know nor understand anything about” or “I have nothing to do with what you are talking about!” +14:68 l5i1 rc://*/ta/man/translate/figs-doublet οὔτε οἶδα, οὔτε ἐπίσταμαι σὺ τί λέγεις 1 The phrase **Neither have I known** and the phrase **nor do I understand** mean basically the same thing. Peter is using the repetition for emphasis. If it would be clearer for your readers, you could express the emphasis with a single phrase. Alternate translation: “I surely do not know what you are saying” or “I have no idea what you are talking about” +14:68 yxsk rc://*/ta/man/translate/figs-yousingular σὺ 1 Because Peter is speaking to the servant girl, the word **you** is singular. +14:68 q6m5 rc://*/ta/man/translate/figs-go ἐξῆλθεν 1 In a context such as this, your language might say “came” instead of **went**. Alternate translation: “he came out” +14:68 r148 rc://*/ta/man/translate/translate-unknown τὸ προαύλιον 1 A **forecourt** is an open area that leads into another open area (the “court”), which is more closely connected to the house. If your readers would not be familiar with this type of open area, you could use the name of something similar in your area or you could use a more general term. Alternate translation: “the outer court” or “the open area further away from the house” +14:68 liv8 rc://*/ta/man/translate/translate-textvariants τὸ προαύλιον 1 Many ancient manuscripts do not include any more words in this verse after the phrase **the forecourt**. The ULT follows that reading. Other ancient manuscripts include the words “and a rooster crowed” after **the forecourt**. If a translation of the Bible exists in your region, you may wish to use the reading that it uses. If a translation of the Bible does not exist in your region, you may wish to use the reading of the ULT. +14:69 bnzo rc://*/ta/man/translate/figs-quotations τοῖς παρεστῶσιν, ὅτι οὗτος ἐξ αὐτῶν ἐστιν 1 It may be more natural in your language to have an indirect quotation here. Alternate translation: “to the ones standing around that he was from them.” +14:69 xv3h rc://*/ta/man/translate/figs-idiom ἐξ αὐτῶν ἐστιν 1 Here the servant girl means that Peter was one of the people who traveled with Jesus and were part of his group. If it would be helpful in your language, you could use a comparable phrase or state the meaning plainly. Alternate translation: “is one of them” or “is a follower of Jesus” +14:69 v5kr rc://*/ta/man/translate/writing-pronouns αὐτῶν 1 The pronoun **them** refers to Jesus and his disciples. If it would be helpful in your language, you could refer to these people more directly. Alternate translation: “Jesus and his disciples” +14:70 jrw2 rc://*/ta/man/translate/figs-explicit πάλιν ἠρνεῖτο 1 Here Mark implies that Peter **was denying** that he was with Jesus as his disciple. See how you expressed the similar idea in [14:68](../14/68.md). Alternate translation: “was denying again that he was with Jesus” +14:70 kxvw rc://*/ta/man/translate/grammar-connect-logic-result ἀληθῶς ἐξ αὐτῶν εἶ, καὶ γὰρ Γαλιλαῖος εἶ 1 If it would be more natural in your language, you could reverse the order of these clauses, since the second clause gives the reason for the result that the first clause describes. Alternate translation: “You also are a Galilean, so truly you are from them” +14:70 blut rc://*/ta/man/translate/figs-idiom ἐξ αὐτῶν εἶ 1 Here the people mean that Peter was one of the people who traveled with Jesus and were part of his group. See how you expressed the similar phrase in [14:69](../14/69.md). Alternate translation: “you are one of them” or “you are a follower of Jesus” +14:70 x04u rc://*/ta/man/translate/figs-yousingular εἶ -1 Because these people are speaking to Peter, the word **you** throughout this verse is singular. +14:70 qjgs rc://*/ta/man/translate/figs-idiom αὐτῶν 1 The pronoun **them** refers to Jesus and his disciples. If it would be helpful in your language, you could refer to these people more directly. Alternate translation: “Jesus and his disciples” +14:70 pjm3 rc://*/ta/man/translate/figs-explicit καὶ γὰρ Γαλιλαῖος εἶ 1 Here the people **standing around** imply that, since Peter was **a Galilean**, he must have been with Jesus, who also was a Galilean. If it would be helpful in your language, you could make that idea more explicit. Alternate translation: “for you, like Jesus, are a Galilean” or “for Jesus is a Galilean, and you are one also” +14:71 zsq0 ὁ & ἤρξατο ἀναθεματίζειν καὶ ὀμνύειν, ὅτι οὐκ οἶδα 1 Alternate translation: “he began to say, ‘I call a curse down on myself and swear that I do not know” +14:71 ce6r rc://*/ta/man/translate/figs-explicit ἀναθεματίζειν 1 Here, the phrase **to curse** could mean that: (1) Peter asks God to curse him if he is lying. Alternate translation: “to ask God to curse him if he was speaking falsely” or “to invoke a curse on himself” (2) Peter curses Jesus. Alternate translation: “to curse Jesus” +14:71 vihe rc://*/ta/man/translate/figs-quotations ὀμνύειν, ὅτι οὐκ οἶδα τὸν ἄνθρωπον τοῦτον, ὃν λέγετε 1 It may be more natural in your language to have an indirect quotation here. Alternate translation: “to swear that he did not know the man whom they were talking about” +14:72 i7u2 rc://*/ta/man/translate/translate-unknown ἀλέκτωρ ἐφώνησεν 1 See how you translated **rooster** and “crow” in [13:30](../13/30.md). Alternate translation: “a bird sang”\n +14:72 ja3e rc://*/ta/man/translate/translate-ordinal ἐκ δευτέρου 1 If your language does not use ordinal numbers, you could use a cardinal number here or an equivalent expression. Alternate translation: “time number two” +14:72 cfno rc://*/ta/man/translate/figs-metonymy ῥῆμα 1 Here, **word** represents what Jesus just said using words. If it would be helpful in your language, you could use an equivalent expression from your language or state the meaning plainly. Alternate translation: “statement” or “words” +14:72 xb2f rc://*/ta/man/translate/figs-quotations εἶπεν αὐτῷ & ὅτι πρὶν ἀλέκτορα φωνῆσαι δὶς, τρίς με ἀπαρνήσῃ; καὶ 1 It may be more natural in your language to have an indirect quotation here. Alternate translation: “said to him, that before a rooster crowed twice, he would deny him three times, and” +14:72 trxc πρὶν ἀλέκτορα φωνῆσαι δὶς, τρίς με ἀπαρνήσῃ 1 This clause is basically identical to what Jesus said in [14:30](../14/30.md), so express the idea as you did there. +14:72 ocer rc://*/ta/man/translate/figs-yousingular ἀπαρνήσῃ 1 Because Jesus spoke these words to Peter, the word **you** is singular. +14:72 zr4p rc://*/ta/man/translate/figs-idiom ἐπιβαλὼν, ἔκλαιεν 1 The word translated as **having broken down** could indicate that: (1) Peter became overwhelmed with grief and lost control of his emotions. Alternate translation: “having become overwhelmed with grief, he was weeping” or “having lost control of his emotions, he was weeping” (2) Peter was thinking about what had happened. Alternate translation: “having reflected on what had happened, he was weeping” or “having thought about what he had just done, he was weeping” (3) Peter fell down on the ground because of how upset he was. Alternate translation: “having cast himself on the ground, he was weeping” or “having fallen down, he was weeping” (4) Peter began to weep. Alternate translation: “he began weeping” 15:intro d823 0 # Mark 15 General Notes\n\n## Special Concepts in this Chapter\n\n### “The curtain of the temple was split in two”\n\nThe curtain in the temple was an important symbol that showed that people needed to have someone speak to God for them. They could not speak to God directly, because all people are sinful and God hates sin. God split the curtain to show that Jesus’ people can now speak to God directly because Jesus has paid for their sins.\n\n### The tomb\n\nThe tomb in which Jesus was buried ([Mark 15:46](../mrk/15/46.md)) was the kind of tomb in which wealthy Jewish families buried their dead. It was an actual room cut into a rock. It had a flat place on one side where they could place the body after they had put oil and spices on it and wrapped it in cloth. Then they would roll a large rock in front of the tomb so no one could see inside or enter.\n\n## Important Figures of Speech in this Chapter\n\n### Sarcasm\n\nThe soldiers were insulting Jesus when they put a “purple robe” on him and placed a “crown of thorns” on his head (See Mark 15:17) and said, “Hail, King of the Jews” (See Mark 15:18) and bent their knees and bowed down to him (See Mark 15:19). These actions were symbolic of things that people would do to a king, but the soldiers did not really believe that Jesus was a king. By pretending that they thought Jesus was a king, and by putting a “crown of thorns” on Jesus’ head instead of a regular crown, and by “striking his head with a staff and spitting on him” (See Mark 15:19) the soldiers showed that they did not believe that Jesus was the Son of God. (See: [[rc://*/ta/man/translate/figs-irony]] and (See: [[rc://*/ta/man/translate/translate-symaction]]) and [[rc://*/tw/dict/bible/other/mock]])\n\n## Other Possible Translation Difficulties in this Chapter\n\n### The historic present\n\nTo call attention to a development in the story, Mark uses the present tense in past narration. In this chapter, the historic present occurs in verses 2, 16, 17, 20, 21, 22, and 27. If it would not be natural to do that in your language, you could use the past tense in your translation. (See: [[rc://*/ta/man/translate/translate-tense]])\n\n### Golgotha\n\nThe word “Golgotha” is an Aramaic word. Mark used Greek letters to express the sound of this Aramaic word so that his readers would know how it sounded, and then he told them it meant “Place of a Skull.” (See: [[rc://*/ta/man/translate/translate-transliterate]])\n\n### Eloi, Eloi, lama sabachthani?\n\nThis is an Aramaic phrase. Mark transliterates the sounds of this phrase by writing them with Greek letters. Mark used Greek letters to express the sound of this Aramaic phrase so that his readers would know how it sounded, and then he told them that it meant “My God, my God, why have you forsaken me?” (See: [[rc://*/ta/man/translate/translate-transliterate]]) 15:1 xz7c rc://*/ta/man/translate/figs-explicit δήσαντες τὸν Ἰησοῦν, ἀπήνεγκαν 1 The Jewish religious leaders commanded that Jesus should be **bound** but did not bind him themselves. It would have been the guards who actually bound Jesus and **led {him} away**. If it would be helpful in your language, you could indicate this in your translation, as modeled by the UST. Alternate translation: “commanded the guards to bind Jesus and then the guards bound him and led him away” 15:1 v2yf παρέδωκαν Πειλάτῳ 1 Alternate translation: “delivered him over to Pilate” or “transferred control of Jesus to Pilate” From 95e381c5d95fd12c2d938308166f2e0c09a8449d Mon Sep 17 00:00:00 2001 From: Richard Mahn Date: Mon, 25 Sep 2023 10:57:45 +0000 Subject: [PATCH 126/127] Update manifest.yaml --- manifest.yaml | 10 +++++----- 1 file changed, 5 insertions(+), 5 deletions(-) diff --git a/manifest.yaml b/manifest.yaml index a773a775e2..899e5f7811 100644 --- a/manifest.yaml +++ b/manifest.yaml @@ -380,13 +380,13 @@ dublin_core: modified: '2023-07-25' publisher: unfoldingWord relation: - - en/ult?v=48 - - en/ust?v=47 + - en/ult + - en/ust + - en/ta + - en/tq + - en/tw - hbo/uhb?v=2.1.30 - el-x-koine/ugnt?v=0.32 - - en/ta?v=39 - - en/tq?v=45 - - en/tw?v=43 rights: CC BY-SA 4.0 source: - identifier: tn From 119040c897e7ad38786be036f5fbae617aa163a7 Mon Sep 17 00:00:00 2001 From: Richard Mahn Date: Mon, 25 Sep 2023 11:02:29 +0000 Subject: [PATCH 127/127] Update manifest.yaml --- manifest.yaml | 4 ++-- 1 file changed, 2 insertions(+), 2 deletions(-) diff --git a/manifest.yaml b/manifest.yaml index 899e5f7811..5adf247e6e 100644 --- a/manifest.yaml +++ b/manifest.yaml @@ -372,12 +372,12 @@ dublin_core: translation decisions. format: text/tsv identifier: tn - issued: '2023-07-25' + issued: '2023-09-25' language: direction: ltr identifier: en title: English - modified: '2023-07-25' + modified: '2023-09-25' publisher: unfoldingWord relation: - en/ult